Tafsir Ibn Kathir — An-Nisa 4:97 – An-Nisa 4:176

Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - what an evil destination (97)Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way (98)These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving (99)He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful (100) The Prohibition of Residing Among the Disbelievers While Able to Emigrate Al-Bukhari recorded that Muhammad bin 'Abdur-Rahman, Abu Al-Aswad, said, "The people of Al-Madinah were forced to prepare an army (to fight against the people of Ash-Sham during the Khilafah of Abdullah bin Az-Zubayir at Makkah), and I was enlisted in it. Then I met 'Ikrimah, the freed slave of Ibn 'Abbas, and informed him (about it), and he forbade me strongly from doing so (i.e., to enlist in that army), and then he said to me, 'Ibn 'Abbas told me that some Muslims used to go out with the idolators increasing the size of their army against the Messenger of Allah ﷺ. Then, an arrow would hit one of them and kill him, or he would be struck on his neck (with a sword) and killed, and Allah sent down the Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves)." Ad-Dahhak stated that this Ayah was revealed about some hypocrites who did not join the Messenger of Allah ﷺ but remained in Makkah and went out with the idolators for the battle of Badr. They were killed among those who were killed. Thus, this honorable Ayah was revealed about those who reside among the idolators, while able to perform Hijrah and unable to practice the faith. Such people will be committing injustice against themselves and falling into a prohibition according to the consensus and also according to this Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves,) by refraining from Hijrah, قَالُوا فِيمَ كُنتُمْ (They (angels) say (to them): "In what (condition) were you?") meaning, why did you remain here and not perform Hijrah? قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ (They reply: "We were weak and oppressed on the earth.") meaning, we are unable to leave the land or move about in the earth, قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً (They (angels) say: "Was not the earth of Allah spacious enough for you). Abu Dawud recorded that Samurah bin Jundub said that the Messenger of Allah ﷺ said, مَنْ جَامَعَ الْمُشْرِكَ وَسَكَنَ مَعَهُ فَإِنَّهُ مِثْلُهُ (Whoever mingles with the idolator and resides with him, he is just like him.) Allah's statement, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak) until the end of the Ayah, is an excuse that Allah gives for this type of people not to emigrate, because they are unable to free themselves from the idolators. And even if they did, they would not know which way to go. This is why Allah said, لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا (Who cannot devise a plan, nor are they able to direct their way), meaning, they do not find the way to emigrate, as Mujahid, 'Ikrimah and As-Suddi stated. Allah's statement, فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ (These are they whom Allah is likely to forgive them,) means, pardon them for not migrating, and here, 'likely' means He shall, وَكَانَ اللَّهُ عَفُوًّا غَفُورًا (and Allah is Ever Oft-Pardoning, Oft-Forgiving). Al-Bukhari recorded that Abu Hurayrah said, "While the Messenger of Allah ﷺ was praying 'Isha', he said, 'Sami' Allahu Liman Hamidah.' He then said before he prostrated, اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ أَنْجِ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ (O Allah! Save 'Ayyash bin Abi Rabi'ah. O Allah! Save Salamah bin Hisham. O Allah! Save Al-Walid bin Al-Walid. O Allah! Save the weak Muslims. O Allah! Be very hard on Mudar tribe. O Allah! Afflict them with years (of famine) similar to the (famine) years of the time of Prophet Yusuf.)" Al-Bukhari recorded that Abu An-Nu'man said that Hammad bin Zayd said that Ayyub narrated that Ibn Abi Mulaykah said that Ibn 'Abbas commented on the verse, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak ones among men), "I and my mother were among those (weak ones) whom Allah excused." Allah's statement, وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by.) this encourages the believers to perform Hijrah and abandon the idolators, for wherever the believer emigrates, he will find a safe refuge to resort to. Mujahid said that, مُرَاغَمًا كَثِيرًا (many dwelling places) means, he will find a way out of what he dislikes. Allah's statement, وَسَعَةً (and plenty to live by.) refers to provision. Qatadah also said that, يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (...will find on earth many dwelling places and plenty to live by.) means, Allah will take him from misguidance to guidance and from poverty to richness. Allah's statement, وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ (And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely, incumbent upon Allah.) means, whoever starts emigrating and dies on the way, he will acquire the reward of those who emigrate for Allah. The Two Sahihs, along with the Musnad and Sunan compilers, recorded that 'Umar bin Al-Khattab said that the Messenger of Allah ﷺ said, إِنَّمَا الْأَعْمَالُ بِالنِّــيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلى دُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلى مَا هَاجَرَ إِلَيْه (The reward of deeds depends upon the intentions, and every person will be rewarded according to what he has intended. So, whoever emigrated to Allah and His Messenger, then his emigration is for Allah and His Messenger. And whoever emigrated for worldly benefits or for a woman to marry, his emigration is for what he emigrated for.) This Hadith is general, it applies to Hijrah as well as every other deed. In the Two Sahihs, it is recorded that a man killed ninety-nine people and completed the number one hundred when he killed a worshipper. He then asked a scholar if he has a chance to repent. The scholar said, "What prevents you from repentance?" The scholar told the killer to emigrate from his land to another land where Allah is worshipped. When he left his land and started on the migration to the other land, death overtook him on the way. The angels of mercy and the angels of torment disputed about the man, whereas the former said that he went out in repentance, while the latter said that he did not arrive at his destination. They were commanded to measure the distance between the two lands and to whichever land he is closer to, he will be considered part of that land. Allah commanded that the righteous land to move closer and the land of evil to move farther. The angels found that he died closer to the land that he intended to emigrate to by a hand-span, and thus the angels of mercy captured his soul. In another narration, when death came to that man, he moved his chest towards the righteous village that he emigrated to.

Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - what an evil destination (97)Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way (98)These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving (99)He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful (100) The Prohibition of Residing Among the Disbelievers While Able to Emigrate Al-Bukhari recorded that Muhammad bin 'Abdur-Rahman, Abu Al-Aswad, said, "The people of Al-Madinah were forced to prepare an army (to fight against the people of Ash-Sham during the Khilafah of Abdullah bin Az-Zubayir at Makkah), and I was enlisted in it. Then I met 'Ikrimah, the freed slave of Ibn 'Abbas, and informed him (about it), and he forbade me strongly from doing so (i.e., to enlist in that army), and then he said to me, 'Ibn 'Abbas told me that some Muslims used to go out with the idolators increasing the size of their army against the Messenger of Allah ﷺ. Then, an arrow would hit one of them and kill him, or he would be struck on his neck (with a sword) and killed, and Allah sent down the Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves)." Ad-Dahhak stated that this Ayah was revealed about some hypocrites who did not join the Messenger of Allah ﷺ but remained in Makkah and went out with the idolators for the battle of Badr. They were killed among those who were killed. Thus, this honorable Ayah was revealed about those who reside among the idolators, while able to perform Hijrah and unable to practice the faith. Such people will be committing injustice against themselves and falling into a prohibition according to the consensus and also according to this Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves,) by refraining from Hijrah, قَالُوا فِيمَ كُنتُمْ (They (angels) say (to them): "In what (condition) were you?") meaning, why did you remain here and not perform Hijrah? قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ (They reply: "We were weak and oppressed on the earth.") meaning, we are unable to leave the land or move about in the earth, قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً (They (angels) say: "Was not the earth of Allah spacious enough for you). Abu Dawud recorded that Samurah bin Jundub said that the Messenger of Allah ﷺ said, مَنْ جَامَعَ الْمُشْرِكَ وَسَكَنَ مَعَهُ فَإِنَّهُ مِثْلُهُ (Whoever mingles with the idolator and resides with him, he is just like him.) Allah's statement, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak) until the end of the Ayah, is an excuse that Allah gives for this type of people not to emigrate, because they are unable to free themselves from the idolators. And even if they did, they would not know which way to go. This is why Allah said, لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا (Who cannot devise a plan, nor are they able to direct their way), meaning, they do not find the way to emigrate, as Mujahid, 'Ikrimah and As-Suddi stated. Allah's statement, فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ (These are they whom Allah is likely to forgive them,) means, pardon them for not migrating, and here, 'likely' means He shall, وَكَانَ اللَّهُ عَفُوًّا غَفُورًا (and Allah is Ever Oft-Pardoning, Oft-Forgiving). Al-Bukhari recorded that Abu Hurayrah said, "While the Messenger of Allah ﷺ was praying 'Isha', he said, 'Sami' Allahu Liman Hamidah.' He then said before he prostrated, اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ أَنْجِ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ (O Allah! Save 'Ayyash bin Abi Rabi'ah. O Allah! Save Salamah bin Hisham. O Allah! Save Al-Walid bin Al-Walid. O Allah! Save the weak Muslims. O Allah! Be very hard on Mudar tribe. O Allah! Afflict them with years (of famine) similar to the (famine) years of the time of Prophet Yusuf.)" Al-Bukhari recorded that Abu An-Nu'man said that Hammad bin Zayd said that Ayyub narrated that Ibn Abi Mulaykah said that Ibn 'Abbas commented on the verse, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak ones among men), "I and my mother were among those (weak ones) whom Allah excused." Allah's statement, وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by.) this encourages the believers to perform Hijrah and abandon the idolators, for wherever the believer emigrates, he will find a safe refuge to resort to. Mujahid said that, مُرَاغَمًا كَثِيرًا (many dwelling places) means, he will find a way out of what he dislikes. Allah's statement, وَسَعَةً (and plenty to live by.) refers to provision. Qatadah also said that, يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (...will find on earth many dwelling places and plenty to live by.) means, Allah will take him from misguidance to guidance and from poverty to richness. Allah's statement, وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ (And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely, incumbent upon Allah.) means, whoever starts emigrating and dies on the way, he will acquire the reward of those who emigrate for Allah. The Two Sahihs, along with the Musnad and Sunan compilers, recorded that 'Umar bin Al-Khattab said that the Messenger of Allah ﷺ said, إِنَّمَا الْأَعْمَالُ بِالنِّــيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلى دُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلى مَا هَاجَرَ إِلَيْه (The reward of deeds depends upon the intentions, and every person will be rewarded according to what he has intended. So, whoever emigrated to Allah and His Messenger, then his emigration is for Allah and His Messenger. And whoever emigrated for worldly benefits or for a woman to marry, his emigration is for what he emigrated for.) This Hadith is general, it applies to Hijrah as well as every other deed. In the Two Sahihs, it is recorded that a man killed ninety-nine people and completed the number one hundred when he killed a worshipper. He then asked a scholar if he has a chance to repent. The scholar said, "What prevents you from repentance?" The scholar told the killer to emigrate from his land to another land where Allah is worshipped. When he left his land and started on the migration to the other land, death overtook him on the way. The angels of mercy and the angels of torment disputed about the man, whereas the former said that he went out in repentance, while the latter said that he did not arrive at his destination. They were commanded to measure the distance between the two lands and to whichever land he is closer to, he will be considered part of that land. Allah commanded that the righteous land to move closer and the land of evil to move farther. The angels found that he died closer to the land that he intended to emigrate to by a hand-span, and thus the angels of mercy captured his soul. In another narration, when death came to that man, he moved his chest towards the righteous village that he emigrated to.

Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - what an evil destination (97)Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way (98)These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving (99)He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful (100) The Prohibition of Residing Among the Disbelievers While Able to Emigrate Al-Bukhari recorded that Muhammad bin 'Abdur-Rahman, Abu Al-Aswad, said, "The people of Al-Madinah were forced to prepare an army (to fight against the people of Ash-Sham during the Khilafah of Abdullah bin Az-Zubayir at Makkah), and I was enlisted in it. Then I met 'Ikrimah, the freed slave of Ibn 'Abbas, and informed him (about it), and he forbade me strongly from doing so (i.e., to enlist in that army), and then he said to me, 'Ibn 'Abbas told me that some Muslims used to go out with the idolators increasing the size of their army against the Messenger of Allah ﷺ. Then, an arrow would hit one of them and kill him, or he would be struck on his neck (with a sword) and killed, and Allah sent down the Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves)." Ad-Dahhak stated that this Ayah was revealed about some hypocrites who did not join the Messenger of Allah ﷺ but remained in Makkah and went out with the idolators for the battle of Badr. They were killed among those who were killed. Thus, this honorable Ayah was revealed about those who reside among the idolators, while able to perform Hijrah and unable to practice the faith. Such people will be committing injustice against themselves and falling into a prohibition according to the consensus and also according to this Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves,) by refraining from Hijrah, قَالُوا فِيمَ كُنتُمْ (They (angels) say (to them): "In what (condition) were you?") meaning, why did you remain here and not perform Hijrah? قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ (They reply: "We were weak and oppressed on the earth.") meaning, we are unable to leave the land or move about in the earth, قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً (They (angels) say: "Was not the earth of Allah spacious enough for you). Abu Dawud recorded that Samurah bin Jundub said that the Messenger of Allah ﷺ said, مَنْ جَامَعَ الْمُشْرِكَ وَسَكَنَ مَعَهُ فَإِنَّهُ مِثْلُهُ (Whoever mingles with the idolator and resides with him, he is just like him.) Allah's statement, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak) until the end of the Ayah, is an excuse that Allah gives for this type of people not to emigrate, because they are unable to free themselves from the idolators. And even if they did, they would not know which way to go. This is why Allah said, لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا (Who cannot devise a plan, nor are they able to direct their way), meaning, they do not find the way to emigrate, as Mujahid, 'Ikrimah and As-Suddi stated. Allah's statement, فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ (These are they whom Allah is likely to forgive them,) means, pardon them for not migrating, and here, 'likely' means He shall, وَكَانَ اللَّهُ عَفُوًّا غَفُورًا (and Allah is Ever Oft-Pardoning, Oft-Forgiving). Al-Bukhari recorded that Abu Hurayrah said, "While the Messenger of Allah ﷺ was praying 'Isha', he said, 'Sami' Allahu Liman Hamidah.' He then said before he prostrated, اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ أَنْجِ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ (O Allah! Save 'Ayyash bin Abi Rabi'ah. O Allah! Save Salamah bin Hisham. O Allah! Save Al-Walid bin Al-Walid. O Allah! Save the weak Muslims. O Allah! Be very hard on Mudar tribe. O Allah! Afflict them with years (of famine) similar to the (famine) years of the time of Prophet Yusuf.)" Al-Bukhari recorded that Abu An-Nu'man said that Hammad bin Zayd said that Ayyub narrated that Ibn Abi Mulaykah said that Ibn 'Abbas commented on the verse, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak ones among men), "I and my mother were among those (weak ones) whom Allah excused." Allah's statement, وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by.) this encourages the believers to perform Hijrah and abandon the idolators, for wherever the believer emigrates, he will find a safe refuge to resort to. Mujahid said that, مُرَاغَمًا كَثِيرًا (many dwelling places) means, he will find a way out of what he dislikes. Allah's statement, وَسَعَةً (and plenty to live by.) refers to provision. Qatadah also said that, يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (...will find on earth many dwelling places and plenty to live by.) means, Allah will take him from misguidance to guidance and from poverty to richness. Allah's statement, وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ (And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely, incumbent upon Allah.) means, whoever starts emigrating and dies on the way, he will acquire the reward of those who emigrate for Allah. The Two Sahihs, along with the Musnad and Sunan compilers, recorded that 'Umar bin Al-Khattab said that the Messenger of Allah ﷺ said, إِنَّمَا الْأَعْمَالُ بِالنِّــيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلى دُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلى مَا هَاجَرَ إِلَيْه (The reward of deeds depends upon the intentions, and every person will be rewarded according to what he has intended. So, whoever emigrated to Allah and His Messenger, then his emigration is for Allah and His Messenger. And whoever emigrated for worldly benefits or for a woman to marry, his emigration is for what he emigrated for.) This Hadith is general, it applies to Hijrah as well as every other deed. In the Two Sahihs, it is recorded that a man killed ninety-nine people and completed the number one hundred when he killed a worshipper. He then asked a scholar if he has a chance to repent. The scholar said, "What prevents you from repentance?" The scholar told the killer to emigrate from his land to another land where Allah is worshipped. When he left his land and started on the migration to the other land, death overtook him on the way. The angels of mercy and the angels of torment disputed about the man, whereas the former said that he went out in repentance, while the latter said that he did not arrive at his destination. They were commanded to measure the distance between the two lands and to whichever land he is closer to, he will be considered part of that land. Allah commanded that the righteous land to move closer and the land of evil to move farther. The angels found that he died closer to the land that he intended to emigrate to by a hand-span, and thus the angels of mercy captured his soul. In another narration, when death came to that man, he moved his chest towards the righteous village that he emigrated to.

Verily, as for those whom the angels take (in death) while they are wronging themselves, they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - what an evil destination (97)Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way (98)These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving (99)He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful (100) The Prohibition of Residing Among the Disbelievers While Able to Emigrate Al-Bukhari recorded that Muhammad bin 'Abdur-Rahman, Abu Al-Aswad, said, "The people of Al-Madinah were forced to prepare an army (to fight against the people of Ash-Sham during the Khilafah of Abdullah bin Az-Zubayir at Makkah), and I was enlisted in it. Then I met 'Ikrimah, the freed slave of Ibn 'Abbas, and informed him (about it), and he forbade me strongly from doing so (i.e., to enlist in that army), and then he said to me, 'Ibn 'Abbas told me that some Muslims used to go out with the idolators increasing the size of their army against the Messenger of Allah ﷺ. Then, an arrow would hit one of them and kill him, or he would be struck on his neck (with a sword) and killed, and Allah sent down the Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves)." Ad-Dahhak stated that this Ayah was revealed about some hypocrites who did not join the Messenger of Allah ﷺ but remained in Makkah and went out with the idolators for the battle of Badr. They were killed among those who were killed. Thus, this honorable Ayah was revealed about those who reside among the idolators, while able to perform Hijrah and unable to practice the faith. Such people will be committing injustice against themselves and falling into a prohibition according to the consensus and also according to this Ayah, إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ (Verily, as for those whom the angels take (in death) while they are wronging themselves,) by refraining from Hijrah, قَالُوا فِيمَ كُنتُمْ (They (angels) say (to them): "In what (condition) were you?") meaning, why did you remain here and not perform Hijrah? قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ (They reply: "We were weak and oppressed on the earth.") meaning, we are unable to leave the land or move about in the earth, قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً (They (angels) say: "Was not the earth of Allah spacious enough for you). Abu Dawud recorded that Samurah bin Jundub said that the Messenger of Allah ﷺ said, مَنْ جَامَعَ الْمُشْرِكَ وَسَكَنَ مَعَهُ فَإِنَّهُ مِثْلُهُ (Whoever mingles with the idolator and resides with him, he is just like him.) Allah's statement, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak) until the end of the Ayah, is an excuse that Allah gives for this type of people not to emigrate, because they are unable to free themselves from the idolators. And even if they did, they would not know which way to go. This is why Allah said, لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا (Who cannot devise a plan, nor are they able to direct their way), meaning, they do not find the way to emigrate, as Mujahid, 'Ikrimah and As-Suddi stated. Allah's statement, فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ (These are they whom Allah is likely to forgive them,) means, pardon them for not migrating, and here, 'likely' means He shall, وَكَانَ اللَّهُ عَفُوًّا غَفُورًا (and Allah is Ever Oft-Pardoning, Oft-Forgiving). Al-Bukhari recorded that Abu Hurayrah said, "While the Messenger of Allah ﷺ was praying 'Isha', he said, 'Sami' Allahu Liman Hamidah.' He then said before he prostrated, اللَّهُمَّ أَنْجِ عَيَّاشَ بْنَ أبِي رَبِيعَةَ، اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، اللَّهُمَّ أَنْجِ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، اللَّهُمَّ اجْعَلْهَا سِنِينَ كَسِنِي يُوسُفَ (O Allah! Save 'Ayyash bin Abi Rabi'ah. O Allah! Save Salamah bin Hisham. O Allah! Save Al-Walid bin Al-Walid. O Allah! Save the weak Muslims. O Allah! Be very hard on Mudar tribe. O Allah! Afflict them with years (of famine) similar to the (famine) years of the time of Prophet Yusuf.)" Al-Bukhari recorded that Abu An-Nu'man said that Hammad bin Zayd said that Ayyub narrated that Ibn Abi Mulaykah said that Ibn 'Abbas commented on the verse, إِلَّا الْمُسْتَضْعَفِينَ (Except the weak ones among men), "I and my mother were among those (weak ones) whom Allah excused." Allah's statement, وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (He who emigrates in the cause of Allah, will find on earth many dwelling places and plenty to live by.) this encourages the believers to perform Hijrah and abandon the idolators, for wherever the believer emigrates, he will find a safe refuge to resort to. Mujahid said that, مُرَاغَمًا كَثِيرًا (many dwelling places) means, he will find a way out of what he dislikes. Allah's statement, وَسَعَةً (and plenty to live by.) refers to provision. Qatadah also said that, يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً (...will find on earth many dwelling places and plenty to live by.) means, Allah will take him from misguidance to guidance and from poverty to richness. Allah's statement, وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ (And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely, incumbent upon Allah.) means, whoever starts emigrating and dies on the way, he will acquire the reward of those who emigrate for Allah. The Two Sahihs, along with the Musnad and Sunan compilers, recorded that 'Umar bin Al-Khattab said that the Messenger of Allah ﷺ said, إِنَّمَا الْأَعْمَالُ بِالنِّــيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلى دُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلى مَا هَاجَرَ إِلَيْه (The reward of deeds depends upon the intentions, and every person will be rewarded according to what he has intended. So, whoever emigrated to Allah and His Messenger, then his emigration is for Allah and His Messenger. And whoever emigrated for worldly benefits or for a woman to marry, his emigration is for what he emigrated for.) This Hadith is general, it applies to Hijrah as well as every other deed. In the Two Sahihs, it is recorded that a man killed ninety-nine people and completed the number one hundred when he killed a worshipper. He then asked a scholar if he has a chance to repent. The scholar said, "What prevents you from repentance?" The scholar told the killer to emigrate from his land to another land where Allah is worshipped. When he left his land and started on the migration to the other land, death overtook him on the way. The angels of mercy and the angels of torment disputed about the man, whereas the former said that he went out in repentance, while the latter said that he did not arrive at his destination. They were commanded to measure the distance between the two lands and to whichever land he is closer to, he will be considered part of that land. Allah commanded that the righteous land to move closer and the land of evil to move farther. The angels found that he died closer to the land that he intended to emigrate to by a hand-span, and thus the angels of mercy captured his soul. In another narration, when death came to that man, he moved his chest towards the righteous village that he emigrated to.

And when you Darabtum in the land, there is no sin on you if you shorten the Salah if you fear that the disbelievers may put you in trial, verily, the disbelievers are ever unto you open enemies (101) Salat Al-Qasr, Shortening the Prayer Allah said, وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ (And when you Darabtum in the land,) meaning if you travel in the land. In another Ayah, Allah said, عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ (He knows that there will be some among you sick, others Yadribuna (traveling) through the land, seeking of Allah's bounty...)[73:20]. Allah's statement, فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ (there is no sin on you if you shorten the Salah (prayer)) by reducing (the units of the prayer) from four to two. Allah's statement, إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا (if you fear that the disbelievers may put you in trial (attack you)), refers to the typical type of fear prevalent when this Ayah was revealed. In the beginning of Islam, and after the Hijrah, Muslims used to experience fear during most of their travels. Rather, they restricted their movements to large or short military expeditions. During that era, most areas were areas of combatant enemies of Islam and its people. But when the prevalent circumstances cease, or a new situation is prevalent, decrees of this nature may not be understood, as Allah said; وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا (And force not your slave girls to prostitution, if they desire chastity). [24:33] And His saying; وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ (And your stepdaughters, under your guardianship, born of your wives whom you have gone into) Imam Ahmad recorded that Ya'la bin Umayyah said, "I asked 'Umar bin Al-Khattab about the verse: فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا (there is no sin on you if you shorten the prayer. If you fear that the disbelievers may put you in trial,) Allah granted Muslims safety now?' 'Umar said to me, 'I wondered about the same thing and asked the Messenger of Allah ﷺ about it and he said, صَدَقَــةٌ تَصَدَّقَ اللهُ بِهَا عَلَيْكُمْ فَاقْبَلُوا صَدَقَتَهُ (A gift that Allah has bestowed on you, so accept His gift)." Muslim and the collectors of Sunan recorded this Hadith. At-Tirmidhi said, "Hasan Sahih". 'Ali bin Al-Madini said, "This Hadith is Hasan Sahih from the narration of 'Umar, and it is not preserved by any other route besides this one, and its narrators are all known." Abu Bakr Ibn Abi Shaybah recorded that Abu Hanzalah Al-Hadha' said, "I asked Ibn 'Umar about the Qasr prayer and he said, 'It consists of two Rak'ahs.' I said, what about Allah's statement, إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا (if you fear that the disbelievers may put you in trial (attack you),) We are safe now.' He said, 'This is the Sunnah of the Messenger of Allah ﷺ.'" Al-Bukhari recorded that Anas said, "We went out with the Messenger of Allah ﷺ from Al-Madinah to Makkah; he used to pray two Rak'ahs until we went back to Al-Madinah." When he was asked how long they remained in Makkah, he said, "We remained in Makkah for ten days." This was recorded by the Group. Imam Ahmad recorded that Harithah bin Wahb Al-Khuza'i said, "I prayed behind the Prophet ﷺ for the Zuhr and 'Asr prayers in Mina, when the people were numerous and very safe, and he prayed two Rak'ahs." This was recorded by the Group, with the exception of Ibn Majah. Al-Bukhari's narration of this Hadith reads, "The Prophet ﷺ led us in the prayer at Mina during the peace period by offering two Rak'ahs."

When you (O Messenger Muhammad ﷺ) are among them, and lead them in Salah, let one party of them stand up [in prayer] with you, taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you, taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers (102) The Description of The Fear Prayer The Fear prayer has different forms, for the enemy is sometimes in the direction of the Qiblah and sometimes in another direction. The Fear prayer consists sometimes of four Rak'ahs, three Rak'ahs, as for Maghrib, and sometimes two Rak'ah like Fajr and prayer during travel. The Fear prayer is sometimes prayed in congregation, but when the battle is raging, congregational prayer may not be possible. In this case, they pray each by himself, facing the Qiblah or otherwise, riding or on foot. In this situation, they are allowed to walk and fight, all the while performing the acts of the prayer. Some scholars said that in the latter case, they pray only one Rak'ah, for Ibn 'Abbas narrated, "By the words of your Prophet ﷺ, Allah has ordained the prayer of four Rak'ah while residing, two Rak'ah during travel, and one Rak'ah during fear." Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded it. This is also the view of Ahmad bin Hanbal. Al-Mundhiri said, "This is the saying of 'Ata', Jabir, Al-Hasan, Mujahid, Al-Hakam, Qatadah and Hammad; and Tawus and Ad-Dahhak also prefered it." Abu 'Asim Al-'Abadi mentioned that Muhammad bin Nasr Al-Marwazi said the Fajr prayer also becomes one Rak'ah during fear. This is also the opinion of Ibn Hazm. Ishaq bin Rahwayh said, "When a battle is raging, one Rak'ah during which you nod your head is sufficient for you. If you are unable, then one prostration is sufficient, because the prostration is remembrance of Allah." The Reason behind Revealing this Ayah Imam Ahmad recorded that Abu 'Ayyash Az-Zuraqi said, "We were with the Messenger of Allah ﷺ in the area of 'Usfan (a well known place near Makkah), when the idolators met us under the command of Khalid bin Al-Walid, and they were between us and the Qiblah. The Messenger of Allah ﷺ led us in Zuhr prayer, and the idolators said, 'They were busy with something during which we had a chance to attack them.' They then said, 'Next, there will come a prayer ('Asr) that is dearer to them than their children and themselves.' However, Jibril came down with these Ayat between the prayers of Zuhr and 'Asr, وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ (When you (O Messenger Muhammad ﷺ) are among them, and lead them in Salah (prayer)). When the time for prayer came, the Messenger of Allah ﷺ commanded Muslims to hold their weapons and he made us stand in two lines behind him. When he bowed, we all bowed behind him. When he raised his head, we all raised our heads. The Prophet ﷺ then prostrated with the line that was behind him while the rest stood in guard. When they finished with the prostration and stood up, the rest sat and performed prostration, while those who performed it stood up in guard after the two lines exchanged position. The Prophet ﷺ then bowed and they all bowed after him, then raised their heads after he raised his head. Then the Prophet ﷺ performed prostration with the line that was behind him, while the rest stood in guard. When those who made prostration sat, the rest prostrated. The Prophet ﷺ then performed the Taslim and ended the prayer. The Messenger of Allah ﷺ performed this prayer twice, once in 'Usfan and once in the land of Banu Sulaym.'" This is the narration recorded by Abu Dawud and An-Nasa'i, and it has an authentic chain of narration and many other texts to support it. Al-Bukhari recorded that Ibn 'Abbas said, "Once the Prophet ﷺ led the Fear prayer and the people stood behind him. He said Allahu-Akbar and the people said the same. He bowed and some of them bowed. Then he prostrated and they also prostrated. Then he stood for the second Rak'ah and those who had prayed the first Rak'ah left and guarded their brothers. The second party joined him and performed bowing and prostration with him. All the people were in prayer, but they were guarding one another during the prayer." Imam Ahmad recorded that Jabir bin 'Abdullah said that the Messenger of Allah ﷺ led them in the Fear prayer. A group of them stood before him and a group behind him. The Prophet ﷺ led those who were behind him with one Rak'ah and two prostrations. They then moved to the position of those who did not pray, while the others stood in their place, and the Messenger of Allah ﷺ performed one Rak'ah and two prostrations and then said the Salam. Therefore, the Prophet prayed two Rak'ah while they prayed one. An-Nasa'i recorded this Hadith, while Muslim collected other wordings for it. Collectors of the Sahih, Sunan and Musnad collections recorded this in a Hadith from Jabir. Ibn Abi Hatim recorded that Salim said that his father said, وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ (When you (O Messenger Muhammad ﷺ) are among them, and lead them in Salah (prayer)) refers to the Fear prayer. The Messenger of Allah ﷺ led one group and prayed one Rak'ah, while the second group faced the enemy. Then the second group that faced the enemy came and Allah's Messenger ﷺ led them, praying one Rak'ah, and then said the Salam. Each of the two groups then stood up and prayed one more Rak'ah each (while the other group stood in guard)." The Group collected this Hadith with Ma'mar in its chain of narrators. This Hadith also has many other chains of narration from several Companions, and Al-Hafiz Abu Bakr Ibn Marduwyah collected these various narrations, as did Ibn Jarir. As for the command to hold the weapons during the Fear prayer, a group of scholars said that it is obligatory according to the Ayah. What testifies to this is that Allah said; وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰ أَن تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ (But there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves) meaning, so that when necessary, you will be able to get to your weapons easily, إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا (Verily, Allah has prepared a humiliating torment for the disbelievers).

When you have finished the Salah, remember Allah standing, sitting down, and on your sides, but when you are free from danger, perform the Salah. Verily, Salah is kitaban on the believers at fixed hours (103)And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not; and Allah is Ever All-Knowing, All-Wise (104) The Order for Ample Remembrance After the Fear Prayer Allah commands Dhikr after finishing the Fear prayer, in particular, even though such Dhikr is encouraged after finishing other types of prayer in general. In the case of Fear prayer, Dhikr is encouraged even more because the pillars of the prayer are diminished since they move about while performing it, etc., unlike other prayers. Allah said about the Sacred Months, فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ (so wrong not yourselves therein)[9:36], even though injustice is prohibited all year long. However, injustice is particularly outlawed during the Sacred Months due to their sanctity and honor. So Allah's statement, فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ (When you have finished Salah, remember Allah standing, sitting down, and on your sides,) means, in all conditions, فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ (But when you are free from danger perform the Salah.) when you are safe, tranquil and fear subsides, فَأَقِيمُوا الصَّلَاةَ (perform the Salah) by performing it as you were commanded; fulfilling its obligations, with humbleness, completing the bowing and prostration positions etc. Allah's statement, إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا (Verily, the Salah is Kitaban on the believers at fixed hours.) means, enjoined, as Ibn 'Abbas stated. Ibn 'Abbas also said, "The prayer has a fixed time, just as the case with Hajj." Similar is reported from Mujahid, Salim bin 'Abdullah, 'Ali bin Al-Husayn, Muhammad bin 'Ali, Al-Hasan, Muqatil. As-Suddi and 'Atiyah Al-'Awfi. The Encouragement to Pursue the Enemy Despite Injuries Allah's statement, وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ (And don't be weak in the pursuit of the enemy;) means, do not weaken your resolve in pursuit of your enemy. Rather, pursue them vigorously, fight them and be wary of them. إِن تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ (if you are suffering then surely they are suffering as you are suffering,) meaning, just as you suffer from injuries and death, the same happens to the enemy. In another Ayah, Allah said, إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ (If you suffer a harm, be sure a similar harm has struck the others). [3:140] Allah then said, وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ (but you have a hope from Allah that for which they hope not;) meaning, you and they are equal regarding the injuries and pain that you suffer from. However, you hope for Allah's reward, victory and aid, just as He has promised you in His Book and by the words of his Messenger ﷺ. Surely, Allah's promise is true. On the other hand, your enemies do not have hope for any of this. So, it is you, not they, who should be eager to fight so that you establish the Word of Allah and raise it high. وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (And Allah is Ever All-Knowing, All-Wise.) means, He is most knowledgeable and wise in all what He decides, decrees, wills and acts on concerning various worldly and religious ordainments, and He is worthy of praise in all conditions.

When you have finished the Salah, remember Allah standing, sitting down, and on your sides, but when you are free from danger, perform the Salah. Verily, Salah is kitaban on the believers at fixed hours (103)And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not; and Allah is Ever All-Knowing, All-Wise (104) The Order for Ample Remembrance After the Fear Prayer Allah commands Dhikr after finishing the Fear prayer, in particular, even though such Dhikr is encouraged after finishing other types of prayer in general. In the case of Fear prayer, Dhikr is encouraged even more because the pillars of the prayer are diminished since they move about while performing it, etc., unlike other prayers. Allah said about the Sacred Months, فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ (so wrong not yourselves therein)[9:36], even though injustice is prohibited all year long. However, injustice is particularly outlawed during the Sacred Months due to their sanctity and honor. So Allah's statement, فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ (When you have finished Salah, remember Allah standing, sitting down, and on your sides,) means, in all conditions, فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ (But when you are free from danger perform the Salah.) when you are safe, tranquil and fear subsides, فَأَقِيمُوا الصَّلَاةَ (perform the Salah) by performing it as you were commanded; fulfilling its obligations, with humbleness, completing the bowing and prostration positions etc. Allah's statement, إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا (Verily, the Salah is Kitaban on the believers at fixed hours.) means, enjoined, as Ibn 'Abbas stated. Ibn 'Abbas also said, "The prayer has a fixed time, just as the case with Hajj." Similar is reported from Mujahid, Salim bin 'Abdullah, 'Ali bin Al-Husayn, Muhammad bin 'Ali, Al-Hasan, Muqatil. As-Suddi and 'Atiyah Al-'Awfi. The Encouragement to Pursue the Enemy Despite Injuries Allah's statement, وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ (And don't be weak in the pursuit of the enemy;) means, do not weaken your resolve in pursuit of your enemy. Rather, pursue them vigorously, fight them and be wary of them. إِن تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ (if you are suffering then surely they are suffering as you are suffering,) meaning, just as you suffer from injuries and death, the same happens to the enemy. In another Ayah, Allah said, إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ (If you suffer a harm, be sure a similar harm has struck the others). [3:140] Allah then said, وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ (but you have a hope from Allah that for which they hope not;) meaning, you and they are equal regarding the injuries and pain that you suffer from. However, you hope for Allah's reward, victory and aid, just as He has promised you in His Book and by the words of his Messenger ﷺ. Surely, Allah's promise is true. On the other hand, your enemies do not have hope for any of this. So, it is you, not they, who should be eager to fight so that you establish the Word of Allah and raise it high. وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (And Allah is Ever All-Knowing, All-Wise.) means, He is most knowledgeable and wise in all what He decides, decrees, wills and acts on concerning various worldly and religious ordainments, and He is worthy of praise in all conditions.

Surely, We have sent down to you (O Muhammad ﷺ) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous (105)And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful (106)And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner (107)They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do (108)Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender (109) The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely, We have sent down to you the Book in truth) meaning, it truly came from Allah and its narrations and commandments are true. Allah then said, لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ (that you might judge between men by that which Allah has shown you,) In the Two Sahihs, it is recorded that Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah ﷺ heard the noise of disputing people close to the door of his room, and he went out to them saying, أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا أَقْضِي بِنَحْوٍ مِمَّا أَسْمَعُ، وَلَعَلَّ أَحَدَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا (Verily, I am only human and I judge based on what I hear. Some of you might be more eloquent in presenting his case than others, so that I judge in his favor. If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire. So let one take it or leave it.) Imam Ahmad recorded that Umm Salamah said, "Two men from the Ansar came to the Messenger of Allah ﷺ with a dispute regarding some old inheritance, but they did not have evidence. The Messenger of Allah ﷺ said, إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَإِنَّمَا أَنَا بَشَرٌ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، وَإِنَّما أَقْضِي بَيْنَكُمْ عَلى نَحْوٍ مِمَّا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، يَأْتِي بِهَا إِسْطَامًا فِي عُنُقِهِ يَوْمَ الْقِيَامَةِ (You bring your disputes to me, but I am only human. Some of you might be more persuasive in their arguments than others. I only judge between you according to what I hear. Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection.) The two men cried and each one of them said, 'I forfeit my right to my brother.' The Messenger of Allah ﷺ said, أَمَا إِذْ قُلْتُمَا فَاذْهَبَا فَاْقَتَسِمَا، ثُمَّ تَوَخَّيَا الْحَقَّ ثُمَّ اسْتَهِمَا، ثُم لِيُحْلِلْ كُلُّ وَاحِدٍ مِنْكُمَا صَاحِبَهُ (Since you said that, then go and divide the inheritance, and try to be just in your division. Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share).)" Allah's statement, يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ (They may hide (their crimes) from men, but they cannot hide (them) from Allah;) chastises the hypocrites because they hide their evil works from the people so that they will not criticize them. Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts. This is why Allah said, وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا (for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do) threatening and warning them. Allah then said, هَا أَنتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا (Lo! You are those who have argued for them in the life of this world,) meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them. However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden? Who will be his advocate on that Day? Verily, none will support them that Day. Hence, Allah's statement, أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا (or who will then be their defender?)

Surely, We have sent down to you (O Muhammad ﷺ) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous (105)And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful (106)And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner (107)They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do (108)Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender (109) The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely, We have sent down to you the Book in truth) meaning, it truly came from Allah and its narrations and commandments are true. Allah then said, لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ (that you might judge between men by that which Allah has shown you,) In the Two Sahihs, it is recorded that Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah ﷺ heard the noise of disputing people close to the door of his room, and he went out to them saying, أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا أَقْضِي بِنَحْوٍ مِمَّا أَسْمَعُ، وَلَعَلَّ أَحَدَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا (Verily, I am only human and I judge based on what I hear. Some of you might be more eloquent in presenting his case than others, so that I judge in his favor. If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire. So let one take it or leave it.) Imam Ahmad recorded that Umm Salamah said, "Two men from the Ansar came to the Messenger of Allah ﷺ with a dispute regarding some old inheritance, but they did not have evidence. The Messenger of Allah ﷺ said, إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَإِنَّمَا أَنَا بَشَرٌ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، وَإِنَّما أَقْضِي بَيْنَكُمْ عَلى نَحْوٍ مِمَّا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، يَأْتِي بِهَا إِسْطَامًا فِي عُنُقِهِ يَوْمَ الْقِيَامَةِ (You bring your disputes to me, but I am only human. Some of you might be more persuasive in their arguments than others. I only judge between you according to what I hear. Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection.) The two men cried and each one of them said, 'I forfeit my right to my brother.' The Messenger of Allah ﷺ said, أَمَا إِذْ قُلْتُمَا فَاذْهَبَا فَاْقَتَسِمَا، ثُمَّ تَوَخَّيَا الْحَقَّ ثُمَّ اسْتَهِمَا، ثُم لِيُحْلِلْ كُلُّ وَاحِدٍ مِنْكُمَا صَاحِبَهُ (Since you said that, then go and divide the inheritance, and try to be just in your division. Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share).)" Allah's statement, يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ (They may hide (their crimes) from men, but they cannot hide (them) from Allah;) chastises the hypocrites because they hide their evil works from the people so that they will not criticize them. Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts. This is why Allah said, وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا (for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do) threatening and warning them. Allah then said, هَا أَنتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا (Lo! You are those who have argued for them in the life of this world,) meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them. However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden? Who will be his advocate on that Day? Verily, none will support them that Day. Hence, Allah's statement, أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا (or who will then be their defender?)

Surely, We have sent down to you (O Muhammad ﷺ) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous (105)And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful (106)And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner (107)They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do (108)Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender (109) The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely, We have sent down to you the Book in truth) meaning, it truly came from Allah and its narrations and commandments are true. Allah then said, لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ (that you might judge between men by that which Allah has shown you,) In the Two Sahihs, it is recorded that Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah ﷺ heard the noise of disputing people close to the door of his room, and he went out to them saying, أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا أَقْضِي بِنَحْوٍ مِمَّا أَسْمَعُ، وَلَعَلَّ أَحَدَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا (Verily, I am only human and I judge based on what I hear. Some of you might be more eloquent in presenting his case than others, so that I judge in his favor. If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire. So let one take it or leave it.) Imam Ahmad recorded that Umm Salamah said, "Two men from the Ansar came to the Messenger of Allah ﷺ with a dispute regarding some old inheritance, but they did not have evidence. The Messenger of Allah ﷺ said, إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَإِنَّمَا أَنَا بَشَرٌ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، وَإِنَّما أَقْضِي بَيْنَكُمْ عَلى نَحْوٍ مِمَّا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، يَأْتِي بِهَا إِسْطَامًا فِي عُنُقِهِ يَوْمَ الْقِيَامَةِ (You bring your disputes to me, but I am only human. Some of you might be more persuasive in their arguments than others. I only judge between you according to what I hear. Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection.) The two men cried and each one of them said, 'I forfeit my right to my brother.' The Messenger of Allah ﷺ said, أَمَا إِذْ قُلْتُمَا فَاذْهَبَا فَاْقَتَسِمَا، ثُمَّ تَوَخَّيَا الْحَقَّ ثُمَّ اسْتَهِمَا، ثُم لِيُحْلِلْ كُلُّ وَاحِدٍ مِنْكُمَا صَاحِبَهُ (Since you said that, then go and divide the inheritance, and try to be just in your division. Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share).)" Allah's statement, يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ (They may hide (their crimes) from men, but they cannot hide (them) from Allah;) chastises the hypocrites because they hide their evil works from the people so that they will not criticize them. Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts. This is why Allah said, وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا (for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do) threatening and warning them. Allah then said, هَا أَنتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا (Lo! You are those who have argued for them in the life of this world,) meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them. However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden? Who will be his advocate on that Day? Verily, none will support them that Day. Hence, Allah's statement, أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا (or who will then be their defender?)

Surely, We have sent down to you (O Muhammad ﷺ) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous (105)And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful (106)And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner (107)They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do (108)Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender (109) The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely, We have sent down to you the Book in truth) meaning, it truly came from Allah and its narrations and commandments are true. Allah then said, لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ (that you might judge between men by that which Allah has shown you,) In the Two Sahihs, it is recorded that Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah ﷺ heard the noise of disputing people close to the door of his room, and he went out to them saying, أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا أَقْضِي بِنَحْوٍ مِمَّا أَسْمَعُ، وَلَعَلَّ أَحَدَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا (Verily, I am only human and I judge based on what I hear. Some of you might be more eloquent in presenting his case than others, so that I judge in his favor. If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire. So let one take it or leave it.) Imam Ahmad recorded that Umm Salamah said, "Two men from the Ansar came to the Messenger of Allah ﷺ with a dispute regarding some old inheritance, but they did not have evidence. The Messenger of Allah ﷺ said, إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَإِنَّمَا أَنَا بَشَرٌ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، وَإِنَّما أَقْضِي بَيْنَكُمْ عَلى نَحْوٍ مِمَّا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، يَأْتِي بِهَا إِسْطَامًا فِي عُنُقِهِ يَوْمَ الْقِيَامَةِ (You bring your disputes to me, but I am only human. Some of you might be more persuasive in their arguments than others. I only judge between you according to what I hear. Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection.) The two men cried and each one of them said, 'I forfeit my right to my brother.' The Messenger of Allah ﷺ said, أَمَا إِذْ قُلْتُمَا فَاذْهَبَا فَاْقَتَسِمَا، ثُمَّ تَوَخَّيَا الْحَقَّ ثُمَّ اسْتَهِمَا، ثُم لِيُحْلِلْ كُلُّ وَاحِدٍ مِنْكُمَا صَاحِبَهُ (Since you said that, then go and divide the inheritance, and try to be just in your division. Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share).)" Allah's statement, يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ (They may hide (their crimes) from men, but they cannot hide (them) from Allah;) chastises the hypocrites because they hide their evil works from the people so that they will not criticize them. Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts. This is why Allah said, وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا (for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do) threatening and warning them. Allah then said, هَا أَنتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا (Lo! You are those who have argued for them in the life of this world,) meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them. However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden? Who will be his advocate on that Day? Verily, none will support them that Day. Hence, Allah's statement, أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا (or who will then be their defender?)

Surely, We have sent down to you (O Muhammad ﷺ) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous (105)And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful (106)And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner (107)They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do (108)Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender (109) The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely, We have sent down to you the Book in truth) meaning, it truly came from Allah and its narrations and commandments are true. Allah then said, لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ (that you might judge between men by that which Allah has shown you,) In the Two Sahihs, it is recorded that Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah ﷺ heard the noise of disputing people close to the door of his room, and he went out to them saying, أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا أَقْضِي بِنَحْوٍ مِمَّا أَسْمَعُ، وَلَعَلَّ أَحَدَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا (Verily, I am only human and I judge based on what I hear. Some of you might be more eloquent in presenting his case than others, so that I judge in his favor. If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire. So let one take it or leave it.) Imam Ahmad recorded that Umm Salamah said, "Two men from the Ansar came to the Messenger of Allah ﷺ with a dispute regarding some old inheritance, but they did not have evidence. The Messenger of Allah ﷺ said, إِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ، وَإِنَّمَا أَنَا بَشَرٌ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، وَإِنَّما أَقْضِي بَيْنَكُمْ عَلى نَحْوٍ مِمَّا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، يَأْتِي بِهَا إِسْطَامًا فِي عُنُقِهِ يَوْمَ الْقِيَامَةِ (You bring your disputes to me, but I am only human. Some of you might be more persuasive in their arguments than others. I only judge between you according to what I hear. Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection.) The two men cried and each one of them said, 'I forfeit my right to my brother.' The Messenger of Allah ﷺ said, أَمَا إِذْ قُلْتُمَا فَاذْهَبَا فَاْقَتَسِمَا، ثُمَّ تَوَخَّيَا الْحَقَّ ثُمَّ اسْتَهِمَا، ثُم لِيُحْلِلْ كُلُّ وَاحِدٍ مِنْكُمَا صَاحِبَهُ (Since you said that, then go and divide the inheritance, and try to be just in your division. Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share).)" Allah's statement, يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ (They may hide (their crimes) from men, but they cannot hide (them) from Allah;) chastises the hypocrites because they hide their evil works from the people so that they will not criticize them. Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts. This is why Allah said, وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا (for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do) threatening and warning them. Allah then said, هَا أَنتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا (Lo! You are those who have argued for them in the life of this world,) meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them. However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden? Who will be his advocate on that Day? Verily, none will support them that Day. Hence, Allah's statement, أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا (or who will then be their defender?)

And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 111. And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise (110)And whoever earns a fault or a sin and then blames it on someone innocent, he has indeed burdened himself with falsehood and a manifest sin (111)Had not the grace of Allah and His mercy been upon you, a party of them would certainly have made a decision to mislead you, but they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book, and the Hikmah, and taught you that which you knew not. And ever great is the grace of Allah unto you (112) The Encouragement to Seek Allah's Forgiveness, and Warning those who Falsely Accuse Innocent People Allah emphasizes His generosity and kindness, in that He forgives whoever repents to Him from whatever evil they commit. Allah said, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 'Ali bin Abi Talhah said that Ibn 'Abbas commented about this Ayah, "Allah informs His servants of His forgiveness, forbearing generosity and expansive mercy. So whoever commits a sin, whether minor or major, ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) even if his sins were greater than the heavens, the earth and the mountains." Imam Ahmad recorded that 'Ali said, "Whenever I hear anything from the Messenger of Allah, Allah benefits me with whatever He wills of that. Abu Bakr told me, and Abu Bakr has said the truth, that the Messenger of Allah ﷺ said, مَا مِنْ مُسْلِمٍ يُذْنِبُ ذَنْبًا، ثُمَّ يَتَوَضَّأُ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يَسْتَغْفِرُ اللهَ لِذلِكَ الذَّنْبِ، إِلَّا غَفَرَ لَهُ (No Muslim commits a sin and then performs ablution, prays two Rak'ahs and begs Allah for forgiveness for that sin, but He forgives him.) He then recited these two Ayat, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ (And whoever does evil or wrongs himself)[4:110], and, وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ (And those who, when they have committed Fahishah or wronged themselves with evil). [3:135]" Allah's statement, وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ (And whoever earns sin, he earns it only against himself.) is similar to His statement, وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (And no bearer of burdens shall bear the burden of another). So no one will avail anyone else. Rather, every soul, and none else, shall carry its own burden. This is why Allah said, وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (And Allah is Ever All-Knowing, All-Wise.) meaning, this occurs due to His knowledge, wisdom, fairness and mercy. وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (and taught you that which you knew not.), before this revelation was sent down to you. Similarly, Allah said, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ (And thus We have sent to you (O Muhammad ﷺ) a Ruh (a revelation, and a mercy) of Our command. You knew not what is the Book)[42:52] until the end of the Surah. Allah said, وَمَا كُنتَ تَرْجُو أَن يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِّن رَّبِّكَ (And you were not expecting that the Book (this Qur'an) would be sent down to you, but it is a mercy from your Lord). [28:86] So Allah said; وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا (And ever great is the grace of Allah unto you (O Muhammad ﷺ)).

And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 111. And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise (110)And whoever earns a fault or a sin and then blames it on someone innocent, he has indeed burdened himself with falsehood and a manifest sin (111)Had not the grace of Allah and His mercy been upon you, a party of them would certainly have made a decision to mislead you, but they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book, and the Hikmah, and taught you that which you knew not. And ever great is the grace of Allah unto you (112) The Encouragement to Seek Allah's Forgiveness, and Warning those who Falsely Accuse Innocent People Allah emphasizes His generosity and kindness, in that He forgives whoever repents to Him from whatever evil they commit. Allah said, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 'Ali bin Abi Talhah said that Ibn 'Abbas commented about this Ayah, "Allah informs His servants of His forgiveness, forbearing generosity and expansive mercy. So whoever commits a sin, whether minor or major, ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) even if his sins were greater than the heavens, the earth and the mountains." Imam Ahmad recorded that 'Ali said, "Whenever I hear anything from the Messenger of Allah, Allah benefits me with whatever He wills of that. Abu Bakr told me, and Abu Bakr has said the truth, that the Messenger of Allah ﷺ said, مَا مِنْ مُسْلِمٍ يُذْنِبُ ذَنْبًا، ثُمَّ يَتَوَضَّأُ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يَسْتَغْفِرُ اللهَ لِذلِكَ الذَّنْبِ، إِلَّا غَفَرَ لَهُ (No Muslim commits a sin and then performs ablution, prays two Rak'ahs and begs Allah for forgiveness for that sin, but He forgives him.) He then recited these two Ayat, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ (And whoever does evil or wrongs himself)[4:110], and, وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ (And those who, when they have committed Fahishah or wronged themselves with evil). [3:135]" Allah's statement, وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ (And whoever earns sin, he earns it only against himself.) is similar to His statement, وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (And no bearer of burdens shall bear the burden of another). So no one will avail anyone else. Rather, every soul, and none else, shall carry its own burden. This is why Allah said, وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (And Allah is Ever All-Knowing, All-Wise.) meaning, this occurs due to His knowledge, wisdom, fairness and mercy. وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (and taught you that which you knew not.), before this revelation was sent down to you. Similarly, Allah said, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ (And thus We have sent to you (O Muhammad ﷺ) a Ruh (a revelation, and a mercy) of Our command. You knew not what is the Book)[42:52] until the end of the Surah. Allah said, وَمَا كُنتَ تَرْجُو أَن يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِّن رَّبِّكَ (And you were not expecting that the Book (this Qur'an) would be sent down to you, but it is a mercy from your Lord). [28:86] So Allah said; وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا (And ever great is the grace of Allah unto you (O Muhammad ﷺ)).

And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 111. And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise (110)And whoever earns a fault or a sin and then blames it on someone innocent, he has indeed burdened himself with falsehood and a manifest sin (111)Had not the grace of Allah and His mercy been upon you, a party of them would certainly have made a decision to mislead you, but they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book, and the Hikmah, and taught you that which you knew not. And ever great is the grace of Allah unto you (112) The Encouragement to Seek Allah's Forgiveness, and Warning those who Falsely Accuse Innocent People Allah emphasizes His generosity and kindness, in that He forgives whoever repents to Him from whatever evil they commit. Allah said, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 'Ali bin Abi Talhah said that Ibn 'Abbas commented about this Ayah, "Allah informs His servants of His forgiveness, forbearing generosity and expansive mercy. So whoever commits a sin, whether minor or major, ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) even if his sins were greater than the heavens, the earth and the mountains." Imam Ahmad recorded that 'Ali said, "Whenever I hear anything from the Messenger of Allah, Allah benefits me with whatever He wills of that. Abu Bakr told me, and Abu Bakr has said the truth, that the Messenger of Allah ﷺ said, مَا مِنْ مُسْلِمٍ يُذْنِبُ ذَنْبًا، ثُمَّ يَتَوَضَّأُ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يَسْتَغْفِرُ اللهَ لِذلِكَ الذَّنْبِ، إِلَّا غَفَرَ لَهُ (No Muslim commits a sin and then performs ablution, prays two Rak'ahs and begs Allah for forgiveness for that sin, but He forgives him.) He then recited these two Ayat, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ (And whoever does evil or wrongs himself)[4:110], and, وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ (And those who, when they have committed Fahishah or wronged themselves with evil). [3:135]" Allah's statement, وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ (And whoever earns sin, he earns it only against himself.) is similar to His statement, وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (And no bearer of burdens shall bear the burden of another). So no one will avail anyone else. Rather, every soul, and none else, shall carry its own burden. This is why Allah said, وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (And Allah is Ever All-Knowing, All-Wise.) meaning, this occurs due to His knowledge, wisdom, fairness and mercy. وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (and taught you that which you knew not.), before this revelation was sent down to you. Similarly, Allah said, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ (And thus We have sent to you (O Muhammad ﷺ) a Ruh (a revelation, and a mercy) of Our command. You knew not what is the Book)[42:52] until the end of the Surah. Allah said, وَمَا كُنتَ تَرْجُو أَن يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِّن رَّبِّكَ (And you were not expecting that the Book (this Qur'an) would be sent down to you, but it is a mercy from your Lord). [28:86] So Allah said; وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا (And ever great is the grace of Allah unto you (O Muhammad ﷺ)).

And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 111. And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise (110)And whoever earns a fault or a sin and then blames it on someone innocent, he has indeed burdened himself with falsehood and a manifest sin (111)Had not the grace of Allah and His mercy been upon you, a party of them would certainly have made a decision to mislead you, but they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book, and the Hikmah, and taught you that which you knew not. And ever great is the grace of Allah unto you (112) The Encouragement to Seek Allah's Forgiveness, and Warning those who Falsely Accuse Innocent People Allah emphasizes His generosity and kindness, in that He forgives whoever repents to Him from whatever evil they commit. Allah said, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) 'Ali bin Abi Talhah said that Ibn 'Abbas commented about this Ayah, "Allah informs His servants of His forgiveness, forbearing generosity and expansive mercy. So whoever commits a sin, whether minor or major, ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا (but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.) even if his sins were greater than the heavens, the earth and the mountains." Imam Ahmad recorded that 'Ali said, "Whenever I hear anything from the Messenger of Allah, Allah benefits me with whatever He wills of that. Abu Bakr told me, and Abu Bakr has said the truth, that the Messenger of Allah ﷺ said, مَا مِنْ مُسْلِمٍ يُذْنِبُ ذَنْبًا، ثُمَّ يَتَوَضَّأُ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يَسْتَغْفِرُ اللهَ لِذلِكَ الذَّنْبِ، إِلَّا غَفَرَ لَهُ (No Muslim commits a sin and then performs ablution, prays two Rak'ahs and begs Allah for forgiveness for that sin, but He forgives him.) He then recited these two Ayat, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ (And whoever does evil or wrongs himself)[4:110], and, وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ (And those who, when they have committed Fahishah or wronged themselves with evil). [3:135]" Allah's statement, وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ (And whoever earns sin, he earns it only against himself.) is similar to His statement, وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (And no bearer of burdens shall bear the burden of another). So no one will avail anyone else. Rather, every soul, and none else, shall carry its own burden. This is why Allah said, وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (And Allah is Ever All-Knowing, All-Wise.) meaning, this occurs due to His knowledge, wisdom, fairness and mercy. وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (and taught you that which you knew not.), before this revelation was sent down to you. Similarly, Allah said, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ (And thus We have sent to you (O Muhammad ﷺ) a Ruh (a revelation, and a mercy) of Our command. You knew not what is the Book)[42:52] until the end of the Surah. Allah said, وَمَا كُنتَ تَرْجُو أَن يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِّن رَّبِّكَ (And you were not expecting that the Book (this Qur'an) would be sent down to you, but it is a mercy from your Lord). [28:86] So Allah said; وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا (And ever great is the grace of Allah unto you (O Muhammad ﷺ)).

There is no good in most of their secret talks save (in) him who orders Sadaqah, or goodness, or conciliation between mankind; and he who does this, seeking the good pleasure of Allah, We shall give him a great rewar (114)And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell what an evil destination (115) Righteous Najwa, Secret Talk Allah said, لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ (There is no good in most of their secret talks) meaning, what the people say to each other. إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ (save him who orders Sadaqah (charity), or goodness, or reconciliation between mankind;) meaning, except for this type of talk. Imam Ahmad recorded that Umm Kulthum bint 'Uqbah said that she heard the Messenger of Allah ﷺ saying, لَيْسَ الْكَذَّابُ الَّذِي يُصْلِحُ بَيْنَ النَّاسِ فَيَنْمِي خَيْرًا، أَوْ يَقُولُ خَيْرًا (He who brings about reconciliation between people by embellishing good or saying good things, is not a liar.) She also said, "I never heard him allow what the people say (lies) except in three cases: in war, bringing peace between people and the man's speech (invented compliments) to his wife and her speech to her husband." Umm Kulthum bint 'Uqbah was among the immigrant women who gave their pledge of allegiance to the Messenger of Allah ﷺ. The Group also recorded this Hadith, with the exception of Ibn Majah. Imam Ahmad recorded that Abu Ad-Darda' said that the Messenger of Allah ﷺ said, أَلَا أُخْبِرُكُمْ بِأَفْضَلَ مِنْ دَرَجَةِ الصِّيَامِ، وَالصَّلَاةِ، وَالصَّدَقَةِ؟ (Should I tell you what is better than the grade of fasting, praying and Sadaqah?) They said, "Yes, O Allah's Messenger!" He said, إِصْلَاحُ ذَاتِ الْبَيْنِ (Bringing reconciliation between people.) He also said, وَفَسَادُ ذَاتِ الْبَيْنِ هِيَ الْحَالِقَةُ (Spoiling the relationship (between people) is the destroyer.) Abu Dawud and At-Tirmidhi also recorded this Hadith, and At-Tirmidhi said, "Hasan Sahih". Allah said, وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ (and he who does this, seeking the good pleasure of Allah,) with sincerity and awaiting the reward with Allah, the Exalted and Most Honored, فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا (We shall give him a great reward.) meaning, an immense, enormous and tremendous reward. The Punishment for Contradicting and Opposing the Messenger and Following a Path Other than That of the Believers Allah's statement, وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ (And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him.) refers to whoever intentionally takes a path other than the path of the Law revealed to the Messenger, after the truth has been made clear, apparent and plain to him. Allah's statement, وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ (and follows other than the believers' way,) refers to a type of conduct that is closely related to contradicting the Messenger ﷺ. This contradiction could be in the form of contradicting a text (from the Qur'an or Sunnah) or contradicting what the Ummah of Muhammad ﷺ has agreed on. The Ummah of Muhammad ﷺ is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet. There are many authentic Hadiths on this subject. Allah warned against the evil of contradicting the Prophet ﷺ and his Ummah, when He said, نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا (We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination!) meaning, when one goes on this wicked path, We will punish him by making the evil path appear good in his heart, and will beautify it for him so that he is tempted further. For instance, Allah said, فَذَرْنِي وَمَن يُكَذِّبُ بِهَٰذَا الْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ (Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not), [68:44] فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ (So when they turned away (from the path of Allah), Allah turned their hearts away)[61:5], and, وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall leave them in their trespass to wander blindly)[6:110]. Allah made the Fire the destination of such people in the Hereafter. Indeed, the path of those who avoid the right guidance will only lead to the Fire on the Day of Resurrection, as evident by Allah's statements, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ ((It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils))[37:22], and, وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا (And the criminals, shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there)[18:53].

There is no good in most of their secret talks save (in) him who orders Sadaqah, or goodness, or conciliation between mankind; and he who does this, seeking the good pleasure of Allah, We shall give him a great rewar (114)And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell what an evil destination (115) Righteous Najwa, Secret Talk Allah said, لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ (There is no good in most of their secret talks) meaning, what the people say to each other. إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ (save him who orders Sadaqah (charity), or goodness, or reconciliation between mankind;) meaning, except for this type of talk. Imam Ahmad recorded that Umm Kulthum bint 'Uqbah said that she heard the Messenger of Allah ﷺ saying, لَيْسَ الْكَذَّابُ الَّذِي يُصْلِحُ بَيْنَ النَّاسِ فَيَنْمِي خَيْرًا، أَوْ يَقُولُ خَيْرًا (He who brings about reconciliation between people by embellishing good or saying good things, is not a liar.) She also said, "I never heard him allow what the people say (lies) except in three cases: in war, bringing peace between people and the man's speech (invented compliments) to his wife and her speech to her husband." Umm Kulthum bint 'Uqbah was among the immigrant women who gave their pledge of allegiance to the Messenger of Allah ﷺ. The Group also recorded this Hadith, with the exception of Ibn Majah. Imam Ahmad recorded that Abu Ad-Darda' said that the Messenger of Allah ﷺ said, أَلَا أُخْبِرُكُمْ بِأَفْضَلَ مِنْ دَرَجَةِ الصِّيَامِ، وَالصَّلَاةِ، وَالصَّدَقَةِ؟ (Should I tell you what is better than the grade of fasting, praying and Sadaqah?) They said, "Yes, O Allah's Messenger!" He said, إِصْلَاحُ ذَاتِ الْبَيْنِ (Bringing reconciliation between people.) He also said, وَفَسَادُ ذَاتِ الْبَيْنِ هِيَ الْحَالِقَةُ (Spoiling the relationship (between people) is the destroyer.) Abu Dawud and At-Tirmidhi also recorded this Hadith, and At-Tirmidhi said, "Hasan Sahih". Allah said, وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ (and he who does this, seeking the good pleasure of Allah,) with sincerity and awaiting the reward with Allah, the Exalted and Most Honored, فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا (We shall give him a great reward.) meaning, an immense, enormous and tremendous reward. The Punishment for Contradicting and Opposing the Messenger and Following a Path Other than That of the Believers Allah's statement, وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ (And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him.) refers to whoever intentionally takes a path other than the path of the Law revealed to the Messenger, after the truth has been made clear, apparent and plain to him. Allah's statement, وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ (and follows other than the believers' way,) refers to a type of conduct that is closely related to contradicting the Messenger ﷺ. This contradiction could be in the form of contradicting a text (from the Qur'an or Sunnah) or contradicting what the Ummah of Muhammad ﷺ has agreed on. The Ummah of Muhammad ﷺ is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet. There are many authentic Hadiths on this subject. Allah warned against the evil of contradicting the Prophet ﷺ and his Ummah, when He said, نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا (We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination!) meaning, when one goes on this wicked path, We will punish him by making the evil path appear good in his heart, and will beautify it for him so that he is tempted further. For instance, Allah said, فَذَرْنِي وَمَن يُكَذِّبُ بِهَٰذَا الْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ (Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not), [68:44] فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ (So when they turned away (from the path of Allah), Allah turned their hearts away)[61:5], and, وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall leave them in their trespass to wander blindly)[6:110]. Allah made the Fire the destination of such people in the Hereafter. Indeed, the path of those who avoid the right guidance will only lead to the Fire on the Day of Resurrection, as evident by Allah's statements, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ ((It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils))[37:22], and, وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا (And the criminals, shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there)[18:53].

Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (116)They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel (117)Allah cursed him. And he [Shaytan] said: "I will take an appointed portion of your servants. (118)"Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a Wali instead of Allah, has surely suffered a manifest loss (119)He [Shaytan] makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions (120)The dwelling of such (people) is Hell, and they will find no way of escape from it (121)And those who believe and do righteous good deeds, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's promise is the truth; and whose words can be truer than those of Allah (122) Shirk Shall not be Forgiven, in Reality the Idolators Worship Shaytan We talked about Allah's statement, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that,) before and mentioned the relevant Hadiths in the beginning of this Surah. Allah's statement, وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whoever sets up partners in worship with Allah, has indeed strayed far away.) means, he will have taken other than the true path, deviated from guidance and righteousness, destroyed himself in this life and the Hereafter, and lost contentment in this life and the Hereafter. Juwaybir said that Ad-Dahhak said about Allah's statement, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا (They invoke nothing but female deities besides Him (Allah),) "The idolators claimed that the angels are Allah's daughters, saying, 'We only worship them so that they bring us closer to Allah.' So they took the angels as gods, made the shapes of girls and decided, 'These (idols) resemble the daughters of Allah (i.e., the angels), Whom we worship.'" This is similar to Allah's statements, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ (Have you then considered Al-Lat and Al-'Uzza)[53:19] وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا (And they make the angels who themselves are servants of the Most Gracious (Allah) females) and, وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have invented a kinship between Him and the Jinn)[37:158]. Allah's statement, وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا (and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not command you, O Children of Adam, that you should not worship Shaytan)[36:60] Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life: بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Nay, but they used to worship the Jinn; most of them were believers in them)[34:41]. Allah's statement, لَّعَنَهُ اللَّهُ (Allah cursed him), means, He expelled him and banished him from His mercy and His grace. لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا (I will take an appointed portion of your servants) means, a fixed and known share. Muqatil bin Hayyan commented, "From every one thousand, nine hundred and ninety-nine will go to the Fire and one to Paradise." وَلَأُضِلَّنَّهُمْ (Verily, I will mislead them) from the true path, وَلَأُمَنِّيَنَّهُمْ (and surely, I will arouse in them false desires;) tempting them to feign repentance, arousing false hopes in them, encouraging them to delay and procrastinate with righteous deeds, deceiving them. وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ (and certainly, I will order them to slit the ears of cattle,) meaning, slitting their ears to designate them as Bahirah, Sa'ibah, and a Wasilah, as Qatadah and As-Suddi stated. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ (And indeed I will order them to change the nature created by Allah.) means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded the prohibition of tattooing the face, which in one of its wordings states: "May Allah curse whoever does this." It is also recorded in the Sahih that Ibn Mas'ud said, "May Allah curse those who have tattoos and those who do it, who pluck their (facial) hairs and the one who does it for them, and those who make spaces between their teeth for the purpose of beauty, changing what Allah has created." He then said, "Why should not I curse whom the Messenger of Allah ﷺ has cursed, when the Book of Allah commands it," referring to the Ayah, وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it))[59:7]. Allah's statement, وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا (And whoever takes Shaytan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.) means, he will have lost this life and the Hereafter. Indeed, this is a type of loss that cannot be compensated or restored. Allah's statement, يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (He [Shaytan] makes promises to them, and arouses in them false desires;) explains the true reality. Surely, Shaytan deceitfully promises his supporters and tempts them into believing that they are winners in this and the Hereafter. This is why Allah said, وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (and Shaytan's promises are nothing but deceptions.) Allah states that on the Day of Return, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you)[14:22], until, إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (Verily, there is a painful torment for the wrongdoers.)[14:22] Allah's statement, أُولَٰئِكَ (of such (people)) refers to those who like and prefer what Shaytan is promising and assuring them of, مَأْوَاهُمْ جَهَنَّمُ (The dwelling of such (people) is Hell), as their destination and abode on the Day of Resurrection, وَلَا يَجِدُونَ عَنْهَا مَحِيصًا (and they will find no way of escape from it.), meaning, they will not be able to avoid, avert, evade or elude the Hellfire. The Reward of Righteous Believers Allah then mentions the condition of the content righteous believers and the perfect honor they will earn in the end. Allah said, وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (And those who believe and do righteous good deeds,) meaning, their hearts were truthful and their limbs obedient with the righteous acts they were commanded, all the while abandoning the evil they were prohibited from doing. سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (We shall admit them to Gardens under which rivers flow (Paradise)) meaning, they will think of where they want these rivers to flow and they will flow there, خَالِدِينَ فِيهَا أَبَدًا (to dwell therein forever), without end or being removed from it. وَعْدَ اللَّهِ حَقًّا (Allah's promise is the truth), meaning, this is a true promise from Allah, and verily, Allah's promise shall come to pass. Allah then said, وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا (and whose words can be truer than those of Allah) meaning, none is more truthful in statement and narration than Allah. There is no deity worthy of worship, or Lord except Him. The Messenger of Allah ﷺ used to proclaim in his speech, إِنَّ أَصْدَقَ الْحَدِيثِ كَلَامُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلّى الله عليه وسلّم، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ، وَكُلَّ ضَلَالَةٍ فِي النَّارِ (The most truthful speech is Allah's Speech, and the best guidance is the guidance of Muhammad. The worst matters are the newly invented (in religion), every newly invented matter is an innovation, and every innovation is a heresy, and every heresy is in the Fire.)

Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (116)They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel (117)Allah cursed him. And he [Shaytan] said: "I will take an appointed portion of your servants. (118)"Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a Wali instead of Allah, has surely suffered a manifest loss (119)He [Shaytan] makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions (120)The dwelling of such (people) is Hell, and they will find no way of escape from it (121)And those who believe and do righteous good deeds, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's promise is the truth; and whose words can be truer than those of Allah (122) Shirk Shall not be Forgiven, in Reality the Idolators Worship Shaytan We talked about Allah's statement, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that,) before and mentioned the relevant Hadiths in the beginning of this Surah. Allah's statement, وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whoever sets up partners in worship with Allah, has indeed strayed far away.) means, he will have taken other than the true path, deviated from guidance and righteousness, destroyed himself in this life and the Hereafter, and lost contentment in this life and the Hereafter. Juwaybir said that Ad-Dahhak said about Allah's statement, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا (They invoke nothing but female deities besides Him (Allah),) "The idolators claimed that the angels are Allah's daughters, saying, 'We only worship them so that they bring us closer to Allah.' So they took the angels as gods, made the shapes of girls and decided, 'These (idols) resemble the daughters of Allah (i.e., the angels), Whom we worship.'" This is similar to Allah's statements, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ (Have you then considered Al-Lat and Al-'Uzza)[53:19] وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا (And they make the angels who themselves are servants of the Most Gracious (Allah) females) and, وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have invented a kinship between Him and the Jinn)[37:158]. Allah's statement, وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا (and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not command you, O Children of Adam, that you should not worship Shaytan)[36:60] Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life: بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Nay, but they used to worship the Jinn; most of them were believers in them)[34:41]. Allah's statement, لَّعَنَهُ اللَّهُ (Allah cursed him), means, He expelled him and banished him from His mercy and His grace. لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا (I will take an appointed portion of your servants) means, a fixed and known share. Muqatil bin Hayyan commented, "From every one thousand, nine hundred and ninety-nine will go to the Fire and one to Paradise." وَلَأُضِلَّنَّهُمْ (Verily, I will mislead them) from the true path, وَلَأُمَنِّيَنَّهُمْ (and surely, I will arouse in them false desires;) tempting them to feign repentance, arousing false hopes in them, encouraging them to delay and procrastinate with righteous deeds, deceiving them. وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ (and certainly, I will order them to slit the ears of cattle,) meaning, slitting their ears to designate them as Bahirah, Sa'ibah, and a Wasilah, as Qatadah and As-Suddi stated. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ (And indeed I will order them to change the nature created by Allah.) means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded the prohibition of tattooing the face, which in one of its wordings states: "May Allah curse whoever does this." It is also recorded in the Sahih that Ibn Mas'ud said, "May Allah curse those who have tattoos and those who do it, who pluck their (facial) hairs and the one who does it for them, and those who make spaces between their teeth for the purpose of beauty, changing what Allah has created." He then said, "Why should not I curse whom the Messenger of Allah ﷺ has cursed, when the Book of Allah commands it," referring to the Ayah, وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it))[59:7]. Allah's statement, وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا (And whoever takes Shaytan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.) means, he will have lost this life and the Hereafter. Indeed, this is a type of loss that cannot be compensated or restored. Allah's statement, يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (He [Shaytan] makes promises to them, and arouses in them false desires;) explains the true reality. Surely, Shaytan deceitfully promises his supporters and tempts them into believing that they are winners in this and the Hereafter. This is why Allah said, وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (and Shaytan's promises are nothing but deceptions.) Allah states that on the Day of Return, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you)[14:22], until, إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (Verily, there is a painful torment for the wrongdoers.)[14:22] Allah's statement, أُولَٰئِكَ (of such (people)) refers to those who like and prefer what Shaytan is promising and assuring them of, مَأْوَاهُمْ جَهَنَّمُ (The dwelling of such (people) is Hell), as their destination and abode on the Day of Resurrection, وَلَا يَجِدُونَ عَنْهَا مَحِيصًا (and they will find no way of escape from it.), meaning, they will not be able to avoid, avert, evade or elude the Hellfire. The Reward of Righteous Believers Allah then mentions the condition of the content righteous believers and the perfect honor they will earn in the end. Allah said, وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (And those who believe and do righteous good deeds,) meaning, their hearts were truthful and their limbs obedient with the righteous acts they were commanded, all the while abandoning the evil they were prohibited from doing. سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (We shall admit them to Gardens under which rivers flow (Paradise)) meaning, they will think of where they want these rivers to flow and they will flow there, خَالِدِينَ فِيهَا أَبَدًا (to dwell therein forever), without end or being removed from it. وَعْدَ اللَّهِ حَقًّا (Allah's promise is the truth), meaning, this is a true promise from Allah, and verily, Allah's promise shall come to pass. Allah then said, وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا (and whose words can be truer than those of Allah) meaning, none is more truthful in statement and narration than Allah. There is no deity worthy of worship, or Lord except Him. The Messenger of Allah ﷺ used to proclaim in his speech, إِنَّ أَصْدَقَ الْحَدِيثِ كَلَامُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلّى الله عليه وسلّم، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ، وَكُلَّ ضَلَالَةٍ فِي النَّارِ (The most truthful speech is Allah's Speech, and the best guidance is the guidance of Muhammad. The worst matters are the newly invented (in religion), every newly invented matter is an innovation, and every innovation is a heresy, and every heresy is in the Fire.)

Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (116)They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel (117)Allah cursed him. And he [Shaytan] said: "I will take an appointed portion of your servants. (118)"Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a Wali instead of Allah, has surely suffered a manifest loss (119)He [Shaytan] makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions (120)The dwelling of such (people) is Hell, and they will find no way of escape from it (121)And those who believe and do righteous good deeds, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's promise is the truth; and whose words can be truer than those of Allah (122) Shirk Shall not be Forgiven, in Reality the Idolators Worship Shaytan We talked about Allah's statement, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that,) before and mentioned the relevant Hadiths in the beginning of this Surah. Allah's statement, وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whoever sets up partners in worship with Allah, has indeed strayed far away.) means, he will have taken other than the true path, deviated from guidance and righteousness, destroyed himself in this life and the Hereafter, and lost contentment in this life and the Hereafter. Juwaybir said that Ad-Dahhak said about Allah's statement, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا (They invoke nothing but female deities besides Him (Allah),) "The idolators claimed that the angels are Allah's daughters, saying, 'We only worship them so that they bring us closer to Allah.' So they took the angels as gods, made the shapes of girls and decided, 'These (idols) resemble the daughters of Allah (i.e., the angels), Whom we worship.'" This is similar to Allah's statements, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ (Have you then considered Al-Lat and Al-'Uzza)[53:19] وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا (And they make the angels who themselves are servants of the Most Gracious (Allah) females) and, وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have invented a kinship between Him and the Jinn)[37:158]. Allah's statement, وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا (and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not command you, O Children of Adam, that you should not worship Shaytan)[36:60] Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life: بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Nay, but they used to worship the Jinn; most of them were believers in them)[34:41]. Allah's statement, لَّعَنَهُ اللَّهُ (Allah cursed him), means, He expelled him and banished him from His mercy and His grace. لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا (I will take an appointed portion of your servants) means, a fixed and known share. Muqatil bin Hayyan commented, "From every one thousand, nine hundred and ninety-nine will go to the Fire and one to Paradise." وَلَأُضِلَّنَّهُمْ (Verily, I will mislead them) from the true path, وَلَأُمَنِّيَنَّهُمْ (and surely, I will arouse in them false desires;) tempting them to feign repentance, arousing false hopes in them, encouraging them to delay and procrastinate with righteous deeds, deceiving them. وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ (and certainly, I will order them to slit the ears of cattle,) meaning, slitting their ears to designate them as Bahirah, Sa'ibah, and a Wasilah, as Qatadah and As-Suddi stated. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ (And indeed I will order them to change the nature created by Allah.) means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded the prohibition of tattooing the face, which in one of its wordings states: "May Allah curse whoever does this." It is also recorded in the Sahih that Ibn Mas'ud said, "May Allah curse those who have tattoos and those who do it, who pluck their (facial) hairs and the one who does it for them, and those who make spaces between their teeth for the purpose of beauty, changing what Allah has created." He then said, "Why should not I curse whom the Messenger of Allah ﷺ has cursed, when the Book of Allah commands it," referring to the Ayah, وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it))[59:7]. Allah's statement, وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا (And whoever takes Shaytan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.) means, he will have lost this life and the Hereafter. Indeed, this is a type of loss that cannot be compensated or restored. Allah's statement, يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (He [Shaytan] makes promises to them, and arouses in them false desires;) explains the true reality. Surely, Shaytan deceitfully promises his supporters and tempts them into believing that they are winners in this and the Hereafter. This is why Allah said, وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (and Shaytan's promises are nothing but deceptions.) Allah states that on the Day of Return, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you)[14:22], until, إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (Verily, there is a painful torment for the wrongdoers.)[14:22] Allah's statement, أُولَٰئِكَ (of such (people)) refers to those who like and prefer what Shaytan is promising and assuring them of, مَأْوَاهُمْ جَهَنَّمُ (The dwelling of such (people) is Hell), as their destination and abode on the Day of Resurrection, وَلَا يَجِدُونَ عَنْهَا مَحِيصًا (and they will find no way of escape from it.), meaning, they will not be able to avoid, avert, evade or elude the Hellfire. The Reward of Righteous Believers Allah then mentions the condition of the content righteous believers and the perfect honor they will earn in the end. Allah said, وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (And those who believe and do righteous good deeds,) meaning, their hearts were truthful and their limbs obedient with the righteous acts they were commanded, all the while abandoning the evil they were prohibited from doing. سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (We shall admit them to Gardens under which rivers flow (Paradise)) meaning, they will think of where they want these rivers to flow and they will flow there, خَالِدِينَ فِيهَا أَبَدًا (to dwell therein forever), without end or being removed from it. وَعْدَ اللَّهِ حَقًّا (Allah's promise is the truth), meaning, this is a true promise from Allah, and verily, Allah's promise shall come to pass. Allah then said, وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا (and whose words can be truer than those of Allah) meaning, none is more truthful in statement and narration than Allah. There is no deity worthy of worship, or Lord except Him. The Messenger of Allah ﷺ used to proclaim in his speech, إِنَّ أَصْدَقَ الْحَدِيثِ كَلَامُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلّى الله عليه وسلّم، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ، وَكُلَّ ضَلَالَةٍ فِي النَّارِ (The most truthful speech is Allah's Speech, and the best guidance is the guidance of Muhammad. The worst matters are the newly invented (in religion), every newly invented matter is an innovation, and every innovation is a heresy, and every heresy is in the Fire.)

Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (116)They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel (117)Allah cursed him. And he [Shaytan] said: "I will take an appointed portion of your servants. (118)"Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a Wali instead of Allah, has surely suffered a manifest loss (119)He [Shaytan] makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions (120)The dwelling of such (people) is Hell, and they will find no way of escape from it (121)And those who believe and do righteous good deeds, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's promise is the truth; and whose words can be truer than those of Allah (122) Shirk Shall not be Forgiven, in Reality the Idolators Worship Shaytan We talked about Allah's statement, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that,) before and mentioned the relevant Hadiths in the beginning of this Surah. Allah's statement, وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whoever sets up partners in worship with Allah, has indeed strayed far away.) means, he will have taken other than the true path, deviated from guidance and righteousness, destroyed himself in this life and the Hereafter, and lost contentment in this life and the Hereafter. Juwaybir said that Ad-Dahhak said about Allah's statement, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا (They invoke nothing but female deities besides Him (Allah),) "The idolators claimed that the angels are Allah's daughters, saying, 'We only worship them so that they bring us closer to Allah.' So they took the angels as gods, made the shapes of girls and decided, 'These (idols) resemble the daughters of Allah (i.e., the angels), Whom we worship.'" This is similar to Allah's statements, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ (Have you then considered Al-Lat and Al-'Uzza)[53:19] وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا (And they make the angels who themselves are servants of the Most Gracious (Allah) females) and, وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have invented a kinship between Him and the Jinn)[37:158]. Allah's statement, وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا (and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not command you, O Children of Adam, that you should not worship Shaytan)[36:60] Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life: بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Nay, but they used to worship the Jinn; most of them were believers in them)[34:41]. Allah's statement, لَّعَنَهُ اللَّهُ (Allah cursed him), means, He expelled him and banished him from His mercy and His grace. لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا (I will take an appointed portion of your servants) means, a fixed and known share. Muqatil bin Hayyan commented, "From every one thousand, nine hundred and ninety-nine will go to the Fire and one to Paradise." وَلَأُضِلَّنَّهُمْ (Verily, I will mislead them) from the true path, وَلَأُمَنِّيَنَّهُمْ (and surely, I will arouse in them false desires;) tempting them to feign repentance, arousing false hopes in them, encouraging them to delay and procrastinate with righteous deeds, deceiving them. وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ (and certainly, I will order them to slit the ears of cattle,) meaning, slitting their ears to designate them as Bahirah, Sa'ibah, and a Wasilah, as Qatadah and As-Suddi stated. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ (And indeed I will order them to change the nature created by Allah.) means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded the prohibition of tattooing the face, which in one of its wordings states: "May Allah curse whoever does this." It is also recorded in the Sahih that Ibn Mas'ud said, "May Allah curse those who have tattoos and those who do it, who pluck their (facial) hairs and the one who does it for them, and those who make spaces between their teeth for the purpose of beauty, changing what Allah has created." He then said, "Why should not I curse whom the Messenger of Allah ﷺ has cursed, when the Book of Allah commands it," referring to the Ayah, وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it))[59:7]. Allah's statement, وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا (And whoever takes Shaytan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.) means, he will have lost this life and the Hereafter. Indeed, this is a type of loss that cannot be compensated or restored. Allah's statement, يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (He [Shaytan] makes promises to them, and arouses in them false desires;) explains the true reality. Surely, Shaytan deceitfully promises his supporters and tempts them into believing that they are winners in this and the Hereafter. This is why Allah said, وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (and Shaytan's promises are nothing but deceptions.) Allah states that on the Day of Return, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you)[14:22], until, إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (Verily, there is a painful torment for the wrongdoers.)[14:22] Allah's statement, أُولَٰئِكَ (of such (people)) refers to those who like and prefer what Shaytan is promising and assuring them of, مَأْوَاهُمْ جَهَنَّمُ (The dwelling of such (people) is Hell), as their destination and abode on the Day of Resurrection, وَلَا يَجِدُونَ عَنْهَا مَحِيصًا (and they will find no way of escape from it.), meaning, they will not be able to avoid, avert, evade or elude the Hellfire. The Reward of Righteous Believers Allah then mentions the condition of the content righteous believers and the perfect honor they will earn in the end. Allah said, وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (And those who believe and do righteous good deeds,) meaning, their hearts were truthful and their limbs obedient with the righteous acts they were commanded, all the while abandoning the evil they were prohibited from doing. سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (We shall admit them to Gardens under which rivers flow (Paradise)) meaning, they will think of where they want these rivers to flow and they will flow there, خَالِدِينَ فِيهَا أَبَدًا (to dwell therein forever), without end or being removed from it. وَعْدَ اللَّهِ حَقًّا (Allah's promise is the truth), meaning, this is a true promise from Allah, and verily, Allah's promise shall come to pass. Allah then said, وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا (and whose words can be truer than those of Allah) meaning, none is more truthful in statement and narration than Allah. There is no deity worthy of worship, or Lord except Him. The Messenger of Allah ﷺ used to proclaim in his speech, إِنَّ أَصْدَقَ الْحَدِيثِ كَلَامُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلّى الله عليه وسلّم، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ، وَكُلَّ ضَلَالَةٍ فِي النَّارِ (The most truthful speech is Allah's Speech, and the best guidance is the guidance of Muhammad. The worst matters are the newly invented (in religion), every newly invented matter is an innovation, and every innovation is a heresy, and every heresy is in the Fire.)

Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (116)They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel (117)Allah cursed him. And he [Shaytan] said: "I will take an appointed portion of your servants. (118)"Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a Wali instead of Allah, has surely suffered a manifest loss (119)He [Shaytan] makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions (120)The dwelling of such (people) is Hell, and they will find no way of escape from it (121)And those who believe and do righteous good deeds, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's promise is the truth; and whose words can be truer than those of Allah (122) Shirk Shall not be Forgiven, in Reality the Idolators Worship Shaytan We talked about Allah's statement, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that,) before and mentioned the relevant Hadiths in the beginning of this Surah. Allah's statement, وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whoever sets up partners in worship with Allah, has indeed strayed far away.) means, he will have taken other than the true path, deviated from guidance and righteousness, destroyed himself in this life and the Hereafter, and lost contentment in this life and the Hereafter. Juwaybir said that Ad-Dahhak said about Allah's statement, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا (They invoke nothing but female deities besides Him (Allah),) "The idolators claimed that the angels are Allah's daughters, saying, 'We only worship them so that they bring us closer to Allah.' So they took the angels as gods, made the shapes of girls and decided, 'These (idols) resemble the daughters of Allah (i.e., the angels), Whom we worship.'" This is similar to Allah's statements, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ (Have you then considered Al-Lat and Al-'Uzza)[53:19] وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا (And they make the angels who themselves are servants of the Most Gracious (Allah) females) and, وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have invented a kinship between Him and the Jinn)[37:158]. Allah's statement, وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا (and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not command you, O Children of Adam, that you should not worship Shaytan)[36:60] Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life: بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Nay, but they used to worship the Jinn; most of them were believers in them)[34:41]. Allah's statement, لَّعَنَهُ اللَّهُ (Allah cursed him), means, He expelled him and banished him from His mercy and His grace. لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا (I will take an appointed portion of your servants) means, a fixed and known share. Muqatil bin Hayyan commented, "From every one thousand, nine hundred and ninety-nine will go to the Fire and one to Paradise." وَلَأُضِلَّنَّهُمْ (Verily, I will mislead them) from the true path, وَلَأُمَنِّيَنَّهُمْ (and surely, I will arouse in them false desires;) tempting them to feign repentance, arousing false hopes in them, encouraging them to delay and procrastinate with righteous deeds, deceiving them. وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ (and certainly, I will order them to slit the ears of cattle,) meaning, slitting their ears to designate them as Bahirah, Sa'ibah, and a Wasilah, as Qatadah and As-Suddi stated. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ (And indeed I will order them to change the nature created by Allah.) means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded the prohibition of tattooing the face, which in one of its wordings states: "May Allah curse whoever does this." It is also recorded in the Sahih that Ibn Mas'ud said, "May Allah curse those who have tattoos and those who do it, who pluck their (facial) hairs and the one who does it for them, and those who make spaces between their teeth for the purpose of beauty, changing what Allah has created." He then said, "Why should not I curse whom the Messenger of Allah ﷺ has cursed, when the Book of Allah commands it," referring to the Ayah, وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it))[59:7]. Allah's statement, وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا (And whoever takes Shaytan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.) means, he will have lost this life and the Hereafter. Indeed, this is a type of loss that cannot be compensated or restored. Allah's statement, يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (He [Shaytan] makes promises to them, and arouses in them false desires;) explains the true reality. Surely, Shaytan deceitfully promises his supporters and tempts them into believing that they are winners in this and the Hereafter. This is why Allah said, وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (and Shaytan's promises are nothing but deceptions.) Allah states that on the Day of Return, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you)[14:22], until, إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (Verily, there is a painful torment for the wrongdoers.)[14:22] Allah's statement, أُولَٰئِكَ (of such (people)) refers to those who like and prefer what Shaytan is promising and assuring them of, مَأْوَاهُمْ جَهَنَّمُ (The dwelling of such (people) is Hell), as their destination and abode on the Day of Resurrection, وَلَا يَجِدُونَ عَنْهَا مَحِيصًا (and they will find no way of escape from it.), meaning, they will not be able to avoid, avert, evade or elude the Hellfire. The Reward of Righteous Believers Allah then mentions the condition of the content righteous believers and the perfect honor they will earn in the end. Allah said, وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (And those who believe and do righteous good deeds,) meaning, their hearts were truthful and their limbs obedient with the righteous acts they were commanded, all the while abandoning the evil they were prohibited from doing. سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (We shall admit them to Gardens under which rivers flow (Paradise)) meaning, they will think of where they want these rivers to flow and they will flow there, خَالِدِينَ فِيهَا أَبَدًا (to dwell therein forever), without end or being removed from it. وَعْدَ اللَّهِ حَقًّا (Allah's promise is the truth), meaning, this is a true promise from Allah, and verily, Allah's promise shall come to pass. Allah then said, وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا (and whose words can be truer than those of Allah) meaning, none is more truthful in statement and narration than Allah. There is no deity worthy of worship, or Lord except Him. The Messenger of Allah ﷺ used to proclaim in his speech, إِنَّ أَصْدَقَ الْحَدِيثِ كَلَامُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلّى الله عليه وسلّم، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ، وَكُلَّ ضَلَالَةٍ فِي النَّارِ (The most truthful speech is Allah's Speech, and the best guidance is the guidance of Muhammad. The worst matters are the newly invented (in religion), every newly invented matter is an innovation, and every innovation is a heresy, and every heresy is in the Fire.)

Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (116)They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel (117)Allah cursed him. And he [Shaytan] said: "I will take an appointed portion of your servants. (118)"Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a Wali instead of Allah, has surely suffered a manifest loss (119)He [Shaytan] makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions (120)The dwelling of such (people) is Hell, and they will find no way of escape from it (121)And those who believe and do righteous good deeds, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's promise is the truth; and whose words can be truer than those of Allah (122) Shirk Shall not be Forgiven, in Reality the Idolators Worship Shaytan We talked about Allah's statement, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that,) before and mentioned the relevant Hadiths in the beginning of this Surah. Allah's statement, وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whoever sets up partners in worship with Allah, has indeed strayed far away.) means, he will have taken other than the true path, deviated from guidance and righteousness, destroyed himself in this life and the Hereafter, and lost contentment in this life and the Hereafter. Juwaybir said that Ad-Dahhak said about Allah's statement, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا (They invoke nothing but female deities besides Him (Allah),) "The idolators claimed that the angels are Allah's daughters, saying, 'We only worship them so that they bring us closer to Allah.' So they took the angels as gods, made the shapes of girls and decided, 'These (idols) resemble the daughters of Allah (i.e., the angels), Whom we worship.'" This is similar to Allah's statements, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ (Have you then considered Al-Lat and Al-'Uzza)[53:19] وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا (And they make the angels who themselves are servants of the Most Gracious (Allah) females) and, وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have invented a kinship between Him and the Jinn)[37:158]. Allah's statement, وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا (and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not command you, O Children of Adam, that you should not worship Shaytan)[36:60] Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life: بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Nay, but they used to worship the Jinn; most of them were believers in them)[34:41]. Allah's statement, لَّعَنَهُ اللَّهُ (Allah cursed him), means, He expelled him and banished him from His mercy and His grace. لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا (I will take an appointed portion of your servants) means, a fixed and known share. Muqatil bin Hayyan commented, "From every one thousand, nine hundred and ninety-nine will go to the Fire and one to Paradise." وَلَأُضِلَّنَّهُمْ (Verily, I will mislead them) from the true path, وَلَأُمَنِّيَنَّهُمْ (and surely, I will arouse in them false desires;) tempting them to feign repentance, arousing false hopes in them, encouraging them to delay and procrastinate with righteous deeds, deceiving them. وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ (and certainly, I will order them to slit the ears of cattle,) meaning, slitting their ears to designate them as Bahirah, Sa'ibah, and a Wasilah, as Qatadah and As-Suddi stated. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ (And indeed I will order them to change the nature created by Allah.) means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded the prohibition of tattooing the face, which in one of its wordings states: "May Allah curse whoever does this." It is also recorded in the Sahih that Ibn Mas'ud said, "May Allah curse those who have tattoos and those who do it, who pluck their (facial) hairs and the one who does it for them, and those who make spaces between their teeth for the purpose of beauty, changing what Allah has created." He then said, "Why should not I curse whom the Messenger of Allah ﷺ has cursed, when the Book of Allah commands it," referring to the Ayah, وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it))[59:7]. Allah's statement, وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا (And whoever takes Shaytan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.) means, he will have lost this life and the Hereafter. Indeed, this is a type of loss that cannot be compensated or restored. Allah's statement, يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (He [Shaytan] makes promises to them, and arouses in them false desires;) explains the true reality. Surely, Shaytan deceitfully promises his supporters and tempts them into believing that they are winners in this and the Hereafter. This is why Allah said, وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (and Shaytan's promises are nothing but deceptions.) Allah states that on the Day of Return, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you)[14:22], until, إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (Verily, there is a painful torment for the wrongdoers.)[14:22] Allah's statement, أُولَٰئِكَ (of such (people)) refers to those who like and prefer what Shaytan is promising and assuring them of, مَأْوَاهُمْ جَهَنَّمُ (The dwelling of such (people) is Hell), as their destination and abode on the Day of Resurrection, وَلَا يَجِدُونَ عَنْهَا مَحِيصًا (and they will find no way of escape from it.), meaning, they will not be able to avoid, avert, evade or elude the Hellfire. The Reward of Righteous Believers Allah then mentions the condition of the content righteous believers and the perfect honor they will earn in the end. Allah said, وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (And those who believe and do righteous good deeds,) meaning, their hearts were truthful and their limbs obedient with the righteous acts they were commanded, all the while abandoning the evil they were prohibited from doing. سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (We shall admit them to Gardens under which rivers flow (Paradise)) meaning, they will think of where they want these rivers to flow and they will flow there, خَالِدِينَ فِيهَا أَبَدًا (to dwell therein forever), without end or being removed from it. وَعْدَ اللَّهِ حَقًّا (Allah's promise is the truth), meaning, this is a true promise from Allah, and verily, Allah's promise shall come to pass. Allah then said, وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا (and whose words can be truer than those of Allah) meaning, none is more truthful in statement and narration than Allah. There is no deity worthy of worship, or Lord except Him. The Messenger of Allah ﷺ used to proclaim in his speech, إِنَّ أَصْدَقَ الْحَدِيثِ كَلَامُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلّى الله عليه وسلّم، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ، وَكُلَّ ضَلَالَةٍ فِي النَّارِ (The most truthful speech is Allah's Speech, and the best guidance is the guidance of Muhammad. The worst matters are the newly invented (in religion), every newly invented matter is an innovation, and every innovation is a heresy, and every heresy is in the Fire.)

Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away (116)They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel (117)Allah cursed him. And he [Shaytan] said: "I will take an appointed portion of your servants. (118)"Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a Wali instead of Allah, has surely suffered a manifest loss (119)He [Shaytan] makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions (120)The dwelling of such (people) is Hell, and they will find no way of escape from it (121)And those who believe and do righteous good deeds, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's promise is the truth; and whose words can be truer than those of Allah (122) Shirk Shall not be Forgiven, in Reality the Idolators Worship Shaytan We talked about Allah's statement, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that,) before and mentioned the relevant Hadiths in the beginning of this Surah. Allah's statement, وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whoever sets up partners in worship with Allah, has indeed strayed far away.) means, he will have taken other than the true path, deviated from guidance and righteousness, destroyed himself in this life and the Hereafter, and lost contentment in this life and the Hereafter. Juwaybir said that Ad-Dahhak said about Allah's statement, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا (They invoke nothing but female deities besides Him (Allah),) "The idolators claimed that the angels are Allah's daughters, saying, 'We only worship them so that they bring us closer to Allah.' So they took the angels as gods, made the shapes of girls and decided, 'These (idols) resemble the daughters of Allah (i.e., the angels), Whom we worship.'" This is similar to Allah's statements, أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ (Have you then considered Al-Lat and Al-'Uzza)[53:19] وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا (And they make the angels who themselves are servants of the Most Gracious (Allah) females) and, وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have invented a kinship between Him and the Jinn)[37:158]. Allah's statement, وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا (and they invoke nothing but Shaytan, a persistent rebel!) means, Shaytan has commanded them to do this and made it seem fair and beautiful in their eyes. Consequently, they are worshipping Shaytan in reality, just as Allah said in another Ayah, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not command you, O Children of Adam, that you should not worship Shaytan)[36:60] Allah said that, on the Day of Resurrection, the angels shall proclaim about the idolators who worshipped them in this life: بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Nay, but they used to worship the Jinn; most of them were believers in them)[34:41]. Allah's statement, لَّعَنَهُ اللَّهُ (Allah cursed him), means, He expelled him and banished him from His mercy and His grace. لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا (I will take an appointed portion of your servants) means, a fixed and known share. Muqatil bin Hayyan commented, "From every one thousand, nine hundred and ninety-nine will go to the Fire and one to Paradise." وَلَأُضِلَّنَّهُمْ (Verily, I will mislead them) from the true path, وَلَأُمَنِّيَنَّهُمْ (and surely, I will arouse in them false desires;) tempting them to feign repentance, arousing false hopes in them, encouraging them to delay and procrastinate with righteous deeds, deceiving them. وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ (and certainly, I will order them to slit the ears of cattle,) meaning, slitting their ears to designate them as Bahirah, Sa'ibah, and a Wasilah, as Qatadah and As-Suddi stated. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ (And indeed I will order them to change the nature created by Allah.) means tattooing, according to Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded the prohibition of tattooing the face, which in one of its wordings states: "May Allah curse whoever does this." It is also recorded in the Sahih that Ibn Mas'ud said, "May Allah curse those who have tattoos and those who do it, who pluck their (facial) hairs and the one who does it for them, and those who make spaces between their teeth for the purpose of beauty, changing what Allah has created." He then said, "Why should not I curse whom the Messenger of Allah ﷺ has cursed, when the Book of Allah commands it," referring to the Ayah, وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it))[59:7]. Allah's statement, وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا (And whoever takes Shaytan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.) means, he will have lost this life and the Hereafter. Indeed, this is a type of loss that cannot be compensated or restored. Allah's statement, يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (He [Shaytan] makes promises to them, and arouses in them false desires;) explains the true reality. Surely, Shaytan deceitfully promises his supporters and tempts them into believing that they are winners in this and the Hereafter. This is why Allah said, وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (and Shaytan's promises are nothing but deceptions.) Allah states that on the Day of Return, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you)[14:22], until, إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (Verily, there is a painful torment for the wrongdoers.)[14:22] Allah's statement, أُولَٰئِكَ (of such (people)) refers to those who like and prefer what Shaytan is promising and assuring them of, مَأْوَاهُمْ جَهَنَّمُ (The dwelling of such (people) is Hell), as their destination and abode on the Day of Resurrection, وَلَا يَجِدُونَ عَنْهَا مَحِيصًا (and they will find no way of escape from it.), meaning, they will not be able to avoid, avert, evade or elude the Hellfire. The Reward of Righteous Believers Allah then mentions the condition of the content righteous believers and the perfect honor they will earn in the end. Allah said, وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (And those who believe and do righteous good deeds,) meaning, their hearts were truthful and their limbs obedient with the righteous acts they were commanded, all the while abandoning the evil they were prohibited from doing. سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (We shall admit them to Gardens under which rivers flow (Paradise)) meaning, they will think of where they want these rivers to flow and they will flow there, خَالِدِينَ فِيهَا أَبَدًا (to dwell therein forever), without end or being removed from it. وَعْدَ اللَّهِ حَقًّا (Allah's promise is the truth), meaning, this is a true promise from Allah, and verily, Allah's promise shall come to pass. Allah then said, وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا (and whose words can be truer than those of Allah) meaning, none is more truthful in statement and narration than Allah. There is no deity worthy of worship, or Lord except Him. The Messenger of Allah ﷺ used to proclaim in his speech, إِنَّ أَصْدَقَ الْحَدِيثِ كَلَامُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صلّى الله عليه وسلّم، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ، وَكُلَّ ضَلَالَةٍ فِي النَّارِ (The most truthful speech is Allah's Speech, and the best guidance is the guidance of Muhammad. The worst matters are the newly invented (in religion), every newly invented matter is an innovation, and every innovation is a heresy, and every heresy is in the Fire.)

It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah (123)And whoever does righteous good deeds, male or female, and is a believer, such will enter Paradise and not the least injustice, even to the size of a Naqir, will be done to them (124)And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin (a doer of good). And follows the religion of Ibrahim the Hanif (Monotheist). And Allah did take Ibrahim as a Khalil (an intimate friend)(125)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever Encompassing all things (126) Success is Only Achieved by Performing Righteous Deeds, not Wishful Thinking Qatadah said, "We were told that the Muslims and the People of the Scriptures mentioned their own virtues to each other. People of the Scriptures said, 'Our Prophet came before your Prophet and our Book before your Book. Therefore, we should have more right to Allah than you have.' Muslims said, 'Rather, we have more right to Allah than you, our Prophet is the Final Prophet and our Book supersedes all the Books before it.' Allah sent down, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof), وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ (And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin.) Allah then supported the argument of the Muslims against their opponents of the other religions." Similar statements were attributed to As-Suddi, Masruq, Ad-Dahhak and Abu Salih. Al-'Awfi reported that Ibn 'Abbas commented on this Ayah [4:123], "The followers of various religions disputed, the people of the Tawrah said, 'Our Book is the best Book and our Prophet (Musa) is the best Prophet. ' The people of the Injil said similarly, the people of Islam said, 'There is no religion except Islam, our Book has abrogated every other Book, our Prophet is the Final Prophet, and you were commanded to believe in your Books and adhere to our Book.' Allah judged between them, saying, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)." [4:123] This Ayah indicates that the religion is not accepted on account of wishful thinking or mere hopes. Rather, the accepted religion relies on what resides in the heart and which is made truthful through actions. It is not true that when one utters a claim to something, he attains it merely on account of his claim. It is not true that every person who claims to be on the truth is considered as such, merely on account of his words, until his claim gains merit with proof from Allah. Hence Allah's statement, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)[4:123], meaning safety will not be acquired by you or them just by wishful thinking. Rather, the key is in obeying Allah and following what He has legislated through the words of His honorable Messengers. This is why Allah said afterwards, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) Similarly, Allah said, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom, shall see it.)[99:7-8] and it was reported that when these Ayat were revealed, they became hard on many Companions. Ibn Abi Hatim recorded that 'A'ishah said, "I said, 'O Messenger of Allah! I know the hardest Ayah in the Qur'an.' He said, 'What is it, O 'A'ishah!' I said, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whoever works evil, will have the recompense thereof,) He said, هُوَ مَا يُصِيبُ الْعَبْدَ الْمُؤْمِنَ، حَتَّى النَّكْبَةِ يُنْكَبُهَا (That is what strikes the believing servant, even the problems that bother him.)" Ibn Jarir and Abu Dawud also recorded this Hadith. Sa'id bin Mansur recorded that Abu Hurayrah said, "When the Ayah, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) was revealed, it was hard on Muslims. The Messenger of Allah ﷺ said to them, سَدِّدُوا وَقَارِبُوا، فَإِنَّ فِي كُلِّ مَا يُصَابُ بِهِ الْمُسْلِمُ كَفَّارَةً، حَتَّى الشَّوْكَةِ يُشَاكُهَا، وَالنَّـكْبَةِ يُنْكَبُهَا (Be steadfast and seek closeness. Everything that afflicts the Muslim, even the thorn that pierces his skin and the hardship he suffers, will be an expiation for him.)" This is the wording collected by Ahmad through Sufyan bin 'Uyaynah. Muslim and At-Tirmidhi also recorded it. Allah's statement, وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا (and he will not find any protector or helper besides Allah,) 'Ali bin Abi Talhah reported that Ibn 'Abbas said; "Unless he repents and Allah forgives him." Ibn Abi Hatim recorded it. Allah then said, وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (And whoever does righteous good deeds, male or female, and is a believer). Allah mentions the recompense for evil actions and that He will surely inflict its punishment on the servant, either in this life, which is better for him, or in the Hereafter, we seek refuge with Allah from this end. We also beg Allah for our well-being in this life and the Hereafter and for His forgiveness, mercy and pardon. Allah then mentions His kindness, generosity and mercy in accepting the good deeds from His servants, whether male or female, with the condition that they embrace the faith. He also stated that He will admit the believers into Paradise and will not withhold any of their righteous deeds, even the weight of a Naqir - speck on the back of a date-stone. Earlier, we discussed the 'Fatīl' - the scalish thread in the long slit of a date-stone, and both of these, along with the 'Qiṭmīr' – the thin membrane over the date-stone were mentioned in the Qur'an. Allah then said, وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ (And who can be better in religion than one who submits his face to Allah.) meaning, performs the good actions in sincerity for his Lord with faith and awaiting the reward with Allah, وَهُوَ مُحْسِنٌ (and he is a Muhsin) following the correct guidance that Allah legislated in the religion of truth which He sent His Messenger ﷺ with. These are the two conditions, in the absence of which no deed will be accepted from anyone; sincerity and correctness. The work is sincere when it is performed for Allah alone and it becomes correct when it conforms to the Shari'ah. So, the deed becomes outwardly correct with following the Sunnah and inwardly correct with sincerity. When any deed lacks either of these two conditions, the deed becomes null and void. For instance, when one lacks the pillar of sincerity in his work, he becomes a hypocrite who shows off for people. Whoever does not follow the Shari'ah, he becomes an ignorant, wicked person. When one combines both pillars, his actions will be the deeds of the faithful believers whose best deeds are accepted from them and their errors erased. Consequently, Allah said, وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا (And follows the religion of Ibrahim the Hanif (Monotheist).) referring to Muhammad ﷺ and his following, until the Day of Resurrection. Allah said, إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ (Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet), [3:68] and, ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Then, We have sent the Revelation to you (saying): "Follow the religion of Ibrahim the Hanif (Monotheist) and he was not of the Mushrikin). [16:123] The Hanif, intentionally and with knowledge, avoids Shirk, he goes attentively to the truth, allowing no one to hinder him or stop him from it. Ibrahim is Allah's Khalil Allah's statement, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil (an intimate friend)!) encourages following Ibrahim Al-Khalil, because he was and still is an Imam whose conduct is followed and imitated. Indeed, Ibrahim reached the ultimate closeness to Allah that the servants seek, for he attained the grade of Khalil, which is the highest grade of love. He acquired all this due to his obedience to His Lord, just as Allah has described him, وَإِبْرَٰهِيمَ الَّذِى وَفَّى (And of Ibrahim, the one who fulfilled), وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ (And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled)[2:124], and, إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah, obedient to Allah, a Hanif, and he was not one of the Mushrikin). [16:120] Al-Bukhari recorded that 'Amr bin Maymun said that when Mu'adh came back from Yemen, he led them in the Fajr prayer and recited, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil!)[4:125] One of the men present commented, "Surely, the eye of Ibrahim's mother has been comforted." Ibrahim was called Allah's Khalil due to his Lord's great love towards him, on account of the acts of obedience he performed that Allah loves and prefers. We should mention here that in the Two Sahihs, it is recorded that Abu Sa'id Al-Khudri said that when the Messenger of Allah ﷺ gave them his last speech, he said, أَمَّا بَعْدُ، أَيُّهَا النَّاسُ فَلَوْ كُنْتُ مُتَّخِذًا مِنْ أَهْلِ الْأَرْضِ خَلِيلًا، لَاتَّخَذْتُ أَبَا بَكْرِ ابْنَ أَبِي قُحَافَةَ خَلِيلًا، وَلكِنْ صَاحِبُكُمْ خَلِيلُ اللهِ (O people! If I were to take a Khalil from the people of the earth, I would have taken Abu Bakr bin Abi Quhafah as my Khalil. However, your companion (meaning himself) is the Khalil of Allah.) Jundub bin 'Abdullah Al-Bajali, 'Abdullah bin 'Amr bin Al-'As and 'Abdullah bin Mas'ud narrated that the Prophet ﷺ said, إِنَّ اللهَ اتَّخَذَنِي خَلِيلًا، كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا (Allah has chosen me as His Khalil, just as He has chosen Ibrahim as His Khalil.) Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (And to Allah belongs all that is in the heavens and all that is in the earth.) means, everything and everyone are His property, servants and creation, and He has full authority over all of this. There is no one who can avert Allah's decision or question His judgment. He is never asked about what He does due to His might, ability, fairness, wisdom, compassion and mercy. Allah's statement, وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا (And Allah is Ever Encompassing all things.) means, His knowledge encompasses everything and nothing concerning His servants is ever hidden from Him. Nothing, even the weight of an atom, ever escapes His observation in the heavens and earth, nor anything smaller or bigger than that.

It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah (123)And whoever does righteous good deeds, male or female, and is a believer, such will enter Paradise and not the least injustice, even to the size of a Naqir, will be done to them (124)And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin (a doer of good). And follows the religion of Ibrahim the Hanif (Monotheist). And Allah did take Ibrahim as a Khalil (an intimate friend)(125)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever Encompassing all things (126) Success is Only Achieved by Performing Righteous Deeds, not Wishful Thinking Qatadah said, "We were told that the Muslims and the People of the Scriptures mentioned their own virtues to each other. People of the Scriptures said, 'Our Prophet came before your Prophet and our Book before your Book. Therefore, we should have more right to Allah than you have.' Muslims said, 'Rather, we have more right to Allah than you, our Prophet is the Final Prophet and our Book supersedes all the Books before it.' Allah sent down, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof), وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ (And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin.) Allah then supported the argument of the Muslims against their opponents of the other religions." Similar statements were attributed to As-Suddi, Masruq, Ad-Dahhak and Abu Salih. Al-'Awfi reported that Ibn 'Abbas commented on this Ayah [4:123], "The followers of various religions disputed, the people of the Tawrah said, 'Our Book is the best Book and our Prophet (Musa) is the best Prophet. ' The people of the Injil said similarly, the people of Islam said, 'There is no religion except Islam, our Book has abrogated every other Book, our Prophet is the Final Prophet, and you were commanded to believe in your Books and adhere to our Book.' Allah judged between them, saying, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)." [4:123] This Ayah indicates that the religion is not accepted on account of wishful thinking or mere hopes. Rather, the accepted religion relies on what resides in the heart and which is made truthful through actions. It is not true that when one utters a claim to something, he attains it merely on account of his claim. It is not true that every person who claims to be on the truth is considered as such, merely on account of his words, until his claim gains merit with proof from Allah. Hence Allah's statement, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)[4:123], meaning safety will not be acquired by you or them just by wishful thinking. Rather, the key is in obeying Allah and following what He has legislated through the words of His honorable Messengers. This is why Allah said afterwards, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) Similarly, Allah said, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom, shall see it.)[99:7-8] and it was reported that when these Ayat were revealed, they became hard on many Companions. Ibn Abi Hatim recorded that 'A'ishah said, "I said, 'O Messenger of Allah! I know the hardest Ayah in the Qur'an.' He said, 'What is it, O 'A'ishah!' I said, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whoever works evil, will have the recompense thereof,) He said, هُوَ مَا يُصِيبُ الْعَبْدَ الْمُؤْمِنَ، حَتَّى النَّكْبَةِ يُنْكَبُهَا (That is what strikes the believing servant, even the problems that bother him.)" Ibn Jarir and Abu Dawud also recorded this Hadith. Sa'id bin Mansur recorded that Abu Hurayrah said, "When the Ayah, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) was revealed, it was hard on Muslims. The Messenger of Allah ﷺ said to them, سَدِّدُوا وَقَارِبُوا، فَإِنَّ فِي كُلِّ مَا يُصَابُ بِهِ الْمُسْلِمُ كَفَّارَةً، حَتَّى الشَّوْكَةِ يُشَاكُهَا، وَالنَّـكْبَةِ يُنْكَبُهَا (Be steadfast and seek closeness. Everything that afflicts the Muslim, even the thorn that pierces his skin and the hardship he suffers, will be an expiation for him.)" This is the wording collected by Ahmad through Sufyan bin 'Uyaynah. Muslim and At-Tirmidhi also recorded it. Allah's statement, وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا (and he will not find any protector or helper besides Allah,) 'Ali bin Abi Talhah reported that Ibn 'Abbas said; "Unless he repents and Allah forgives him." Ibn Abi Hatim recorded it. Allah then said, وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (And whoever does righteous good deeds, male or female, and is a believer). Allah mentions the recompense for evil actions and that He will surely inflict its punishment on the servant, either in this life, which is better for him, or in the Hereafter, we seek refuge with Allah from this end. We also beg Allah for our well-being in this life and the Hereafter and for His forgiveness, mercy and pardon. Allah then mentions His kindness, generosity and mercy in accepting the good deeds from His servants, whether male or female, with the condition that they embrace the faith. He also stated that He will admit the believers into Paradise and will not withhold any of their righteous deeds, even the weight of a Naqir - speck on the back of a date-stone. Earlier, we discussed the 'Fatīl' - the scalish thread in the long slit of a date-stone, and both of these, along with the 'Qiṭmīr' – the thin membrane over the date-stone were mentioned in the Qur'an. Allah then said, وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ (And who can be better in religion than one who submits his face to Allah.) meaning, performs the good actions in sincerity for his Lord with faith and awaiting the reward with Allah, وَهُوَ مُحْسِنٌ (and he is a Muhsin) following the correct guidance that Allah legislated in the religion of truth which He sent His Messenger ﷺ with. These are the two conditions, in the absence of which no deed will be accepted from anyone; sincerity and correctness. The work is sincere when it is performed for Allah alone and it becomes correct when it conforms to the Shari'ah. So, the deed becomes outwardly correct with following the Sunnah and inwardly correct with sincerity. When any deed lacks either of these two conditions, the deed becomes null and void. For instance, when one lacks the pillar of sincerity in his work, he becomes a hypocrite who shows off for people. Whoever does not follow the Shari'ah, he becomes an ignorant, wicked person. When one combines both pillars, his actions will be the deeds of the faithful believers whose best deeds are accepted from them and their errors erased. Consequently, Allah said, وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا (And follows the religion of Ibrahim the Hanif (Monotheist).) referring to Muhammad ﷺ and his following, until the Day of Resurrection. Allah said, إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ (Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet), [3:68] and, ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Then, We have sent the Revelation to you (saying): "Follow the religion of Ibrahim the Hanif (Monotheist) and he was not of the Mushrikin). [16:123] The Hanif, intentionally and with knowledge, avoids Shirk, he goes attentively to the truth, allowing no one to hinder him or stop him from it. Ibrahim is Allah's Khalil Allah's statement, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil (an intimate friend)!) encourages following Ibrahim Al-Khalil, because he was and still is an Imam whose conduct is followed and imitated. Indeed, Ibrahim reached the ultimate closeness to Allah that the servants seek, for he attained the grade of Khalil, which is the highest grade of love. He acquired all this due to his obedience to His Lord, just as Allah has described him, وَإِبْرَٰهِيمَ الَّذِى وَفَّى (And of Ibrahim, the one who fulfilled), وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ (And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled)[2:124], and, إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah, obedient to Allah, a Hanif, and he was not one of the Mushrikin). [16:120] Al-Bukhari recorded that 'Amr bin Maymun said that when Mu'adh came back from Yemen, he led them in the Fajr prayer and recited, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil!)[4:125] One of the men present commented, "Surely, the eye of Ibrahim's mother has been comforted." Ibrahim was called Allah's Khalil due to his Lord's great love towards him, on account of the acts of obedience he performed that Allah loves and prefers. We should mention here that in the Two Sahihs, it is recorded that Abu Sa'id Al-Khudri said that when the Messenger of Allah ﷺ gave them his last speech, he said, أَمَّا بَعْدُ، أَيُّهَا النَّاسُ فَلَوْ كُنْتُ مُتَّخِذًا مِنْ أَهْلِ الْأَرْضِ خَلِيلًا، لَاتَّخَذْتُ أَبَا بَكْرِ ابْنَ أَبِي قُحَافَةَ خَلِيلًا، وَلكِنْ صَاحِبُكُمْ خَلِيلُ اللهِ (O people! If I were to take a Khalil from the people of the earth, I would have taken Abu Bakr bin Abi Quhafah as my Khalil. However, your companion (meaning himself) is the Khalil of Allah.) Jundub bin 'Abdullah Al-Bajali, 'Abdullah bin 'Amr bin Al-'As and 'Abdullah bin Mas'ud narrated that the Prophet ﷺ said, إِنَّ اللهَ اتَّخَذَنِي خَلِيلًا، كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا (Allah has chosen me as His Khalil, just as He has chosen Ibrahim as His Khalil.) Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (And to Allah belongs all that is in the heavens and all that is in the earth.) means, everything and everyone are His property, servants and creation, and He has full authority over all of this. There is no one who can avert Allah's decision or question His judgment. He is never asked about what He does due to His might, ability, fairness, wisdom, compassion and mercy. Allah's statement, وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا (And Allah is Ever Encompassing all things.) means, His knowledge encompasses everything and nothing concerning His servants is ever hidden from Him. Nothing, even the weight of an atom, ever escapes His observation in the heavens and earth, nor anything smaller or bigger than that.

It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah (123)And whoever does righteous good deeds, male or female, and is a believer, such will enter Paradise and not the least injustice, even to the size of a Naqir, will be done to them (124)And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin (a doer of good). And follows the religion of Ibrahim the Hanif (Monotheist). And Allah did take Ibrahim as a Khalil (an intimate friend)(125)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever Encompassing all things (126) Success is Only Achieved by Performing Righteous Deeds, not Wishful Thinking Qatadah said, "We were told that the Muslims and the People of the Scriptures mentioned their own virtues to each other. People of the Scriptures said, 'Our Prophet came before your Prophet and our Book before your Book. Therefore, we should have more right to Allah than you have.' Muslims said, 'Rather, we have more right to Allah than you, our Prophet is the Final Prophet and our Book supersedes all the Books before it.' Allah sent down, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof), وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ (And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin.) Allah then supported the argument of the Muslims against their opponents of the other religions." Similar statements were attributed to As-Suddi, Masruq, Ad-Dahhak and Abu Salih. Al-'Awfi reported that Ibn 'Abbas commented on this Ayah [4:123], "The followers of various religions disputed, the people of the Tawrah said, 'Our Book is the best Book and our Prophet (Musa) is the best Prophet. ' The people of the Injil said similarly, the people of Islam said, 'There is no religion except Islam, our Book has abrogated every other Book, our Prophet is the Final Prophet, and you were commanded to believe in your Books and adhere to our Book.' Allah judged between them, saying, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)." [4:123] This Ayah indicates that the religion is not accepted on account of wishful thinking or mere hopes. Rather, the accepted religion relies on what resides in the heart and which is made truthful through actions. It is not true that when one utters a claim to something, he attains it merely on account of his claim. It is not true that every person who claims to be on the truth is considered as such, merely on account of his words, until his claim gains merit with proof from Allah. Hence Allah's statement, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)[4:123], meaning safety will not be acquired by you or them just by wishful thinking. Rather, the key is in obeying Allah and following what He has legislated through the words of His honorable Messengers. This is why Allah said afterwards, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) Similarly, Allah said, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom, shall see it.)[99:7-8] and it was reported that when these Ayat were revealed, they became hard on many Companions. Ibn Abi Hatim recorded that 'A'ishah said, "I said, 'O Messenger of Allah! I know the hardest Ayah in the Qur'an.' He said, 'What is it, O 'A'ishah!' I said, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whoever works evil, will have the recompense thereof,) He said, هُوَ مَا يُصِيبُ الْعَبْدَ الْمُؤْمِنَ، حَتَّى النَّكْبَةِ يُنْكَبُهَا (That is what strikes the believing servant, even the problems that bother him.)" Ibn Jarir and Abu Dawud also recorded this Hadith. Sa'id bin Mansur recorded that Abu Hurayrah said, "When the Ayah, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) was revealed, it was hard on Muslims. The Messenger of Allah ﷺ said to them, سَدِّدُوا وَقَارِبُوا، فَإِنَّ فِي كُلِّ مَا يُصَابُ بِهِ الْمُسْلِمُ كَفَّارَةً، حَتَّى الشَّوْكَةِ يُشَاكُهَا، وَالنَّـكْبَةِ يُنْكَبُهَا (Be steadfast and seek closeness. Everything that afflicts the Muslim, even the thorn that pierces his skin and the hardship he suffers, will be an expiation for him.)" This is the wording collected by Ahmad through Sufyan bin 'Uyaynah. Muslim and At-Tirmidhi also recorded it. Allah's statement, وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا (and he will not find any protector or helper besides Allah,) 'Ali bin Abi Talhah reported that Ibn 'Abbas said; "Unless he repents and Allah forgives him." Ibn Abi Hatim recorded it. Allah then said, وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (And whoever does righteous good deeds, male or female, and is a believer). Allah mentions the recompense for evil actions and that He will surely inflict its punishment on the servant, either in this life, which is better for him, or in the Hereafter, we seek refuge with Allah from this end. We also beg Allah for our well-being in this life and the Hereafter and for His forgiveness, mercy and pardon. Allah then mentions His kindness, generosity and mercy in accepting the good deeds from His servants, whether male or female, with the condition that they embrace the faith. He also stated that He will admit the believers into Paradise and will not withhold any of their righteous deeds, even the weight of a Naqir - speck on the back of a date-stone. Earlier, we discussed the 'Fatīl' - the scalish thread in the long slit of a date-stone, and both of these, along with the 'Qiṭmīr' – the thin membrane over the date-stone were mentioned in the Qur'an. Allah then said, وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ (And who can be better in religion than one who submits his face to Allah.) meaning, performs the good actions in sincerity for his Lord with faith and awaiting the reward with Allah, وَهُوَ مُحْسِنٌ (and he is a Muhsin) following the correct guidance that Allah legislated in the religion of truth which He sent His Messenger ﷺ with. These are the two conditions, in the absence of which no deed will be accepted from anyone; sincerity and correctness. The work is sincere when it is performed for Allah alone and it becomes correct when it conforms to the Shari'ah. So, the deed becomes outwardly correct with following the Sunnah and inwardly correct with sincerity. When any deed lacks either of these two conditions, the deed becomes null and void. For instance, when one lacks the pillar of sincerity in his work, he becomes a hypocrite who shows off for people. Whoever does not follow the Shari'ah, he becomes an ignorant, wicked person. When one combines both pillars, his actions will be the deeds of the faithful believers whose best deeds are accepted from them and their errors erased. Consequently, Allah said, وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا (And follows the religion of Ibrahim the Hanif (Monotheist).) referring to Muhammad ﷺ and his following, until the Day of Resurrection. Allah said, إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ (Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet), [3:68] and, ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Then, We have sent the Revelation to you (saying): "Follow the religion of Ibrahim the Hanif (Monotheist) and he was not of the Mushrikin). [16:123] The Hanif, intentionally and with knowledge, avoids Shirk, he goes attentively to the truth, allowing no one to hinder him or stop him from it. Ibrahim is Allah's Khalil Allah's statement, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil (an intimate friend)!) encourages following Ibrahim Al-Khalil, because he was and still is an Imam whose conduct is followed and imitated. Indeed, Ibrahim reached the ultimate closeness to Allah that the servants seek, for he attained the grade of Khalil, which is the highest grade of love. He acquired all this due to his obedience to His Lord, just as Allah has described him, وَإِبْرَٰهِيمَ الَّذِى وَفَّى (And of Ibrahim, the one who fulfilled), وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ (And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled)[2:124], and, إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah, obedient to Allah, a Hanif, and he was not one of the Mushrikin). [16:120] Al-Bukhari recorded that 'Amr bin Maymun said that when Mu'adh came back from Yemen, he led them in the Fajr prayer and recited, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil!)[4:125] One of the men present commented, "Surely, the eye of Ibrahim's mother has been comforted." Ibrahim was called Allah's Khalil due to his Lord's great love towards him, on account of the acts of obedience he performed that Allah loves and prefers. We should mention here that in the Two Sahihs, it is recorded that Abu Sa'id Al-Khudri said that when the Messenger of Allah ﷺ gave them his last speech, he said, أَمَّا بَعْدُ، أَيُّهَا النَّاسُ فَلَوْ كُنْتُ مُتَّخِذًا مِنْ أَهْلِ الْأَرْضِ خَلِيلًا، لَاتَّخَذْتُ أَبَا بَكْرِ ابْنَ أَبِي قُحَافَةَ خَلِيلًا، وَلكِنْ صَاحِبُكُمْ خَلِيلُ اللهِ (O people! If I were to take a Khalil from the people of the earth, I would have taken Abu Bakr bin Abi Quhafah as my Khalil. However, your companion (meaning himself) is the Khalil of Allah.) Jundub bin 'Abdullah Al-Bajali, 'Abdullah bin 'Amr bin Al-'As and 'Abdullah bin Mas'ud narrated that the Prophet ﷺ said, إِنَّ اللهَ اتَّخَذَنِي خَلِيلًا، كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا (Allah has chosen me as His Khalil, just as He has chosen Ibrahim as His Khalil.) Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (And to Allah belongs all that is in the heavens and all that is in the earth.) means, everything and everyone are His property, servants and creation, and He has full authority over all of this. There is no one who can avert Allah's decision or question His judgment. He is never asked about what He does due to His might, ability, fairness, wisdom, compassion and mercy. Allah's statement, وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا (And Allah is Ever Encompassing all things.) means, His knowledge encompasses everything and nothing concerning His servants is ever hidden from Him. Nothing, even the weight of an atom, ever escapes His observation in the heavens and earth, nor anything smaller or bigger than that.

It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah (123)And whoever does righteous good deeds, male or female, and is a believer, such will enter Paradise and not the least injustice, even to the size of a Naqir, will be done to them (124)And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin (a doer of good). And follows the religion of Ibrahim the Hanif (Monotheist). And Allah did take Ibrahim as a Khalil (an intimate friend)(125)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever Encompassing all things (126) Success is Only Achieved by Performing Righteous Deeds, not Wishful Thinking Qatadah said, "We were told that the Muslims and the People of the Scriptures mentioned their own virtues to each other. People of the Scriptures said, 'Our Prophet came before your Prophet and our Book before your Book. Therefore, we should have more right to Allah than you have.' Muslims said, 'Rather, we have more right to Allah than you, our Prophet is the Final Prophet and our Book supersedes all the Books before it.' Allah sent down, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof), وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ (And who can be better in religion than one who submits his face (himself) to Allah; and he is a Muhsin.) Allah then supported the argument of the Muslims against their opponents of the other religions." Similar statements were attributed to As-Suddi, Masruq, Ad-Dahhak and Abu Salih. Al-'Awfi reported that Ibn 'Abbas commented on this Ayah [4:123], "The followers of various religions disputed, the people of the Tawrah said, 'Our Book is the best Book and our Prophet (Musa) is the best Prophet. ' The people of the Injil said similarly, the people of Islam said, 'There is no religion except Islam, our Book has abrogated every other Book, our Prophet is the Final Prophet, and you were commanded to believe in your Books and adhere to our Book.' Allah judged between them, saying, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)." [4:123] This Ayah indicates that the religion is not accepted on account of wishful thinking or mere hopes. Rather, the accepted religion relies on what resides in the heart and which is made truthful through actions. It is not true that when one utters a claim to something, he attains it merely on account of his claim. It is not true that every person who claims to be on the truth is considered as such, merely on account of his words, until his claim gains merit with proof from Allah. Hence Allah's statement, لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever works evil, will have the recompense thereof)[4:123], meaning safety will not be acquired by you or them just by wishful thinking. Rather, the key is in obeying Allah and following what He has legislated through the words of His honorable Messengers. This is why Allah said afterwards, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) Similarly, Allah said, فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom, shall see it.)[99:7-8] and it was reported that when these Ayat were revealed, they became hard on many Companions. Ibn Abi Hatim recorded that 'A'ishah said, "I said, 'O Messenger of Allah! I know the hardest Ayah in the Qur'an.' He said, 'What is it, O 'A'ishah!' I said, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whoever works evil, will have the recompense thereof,) He said, هُوَ مَا يُصِيبُ الْعَبْدَ الْمُؤْمِنَ، حَتَّى النَّكْبَةِ يُنْكَبُهَا (That is what strikes the believing servant, even the problems that bother him.)" Ibn Jarir and Abu Dawud also recorded this Hadith. Sa'id bin Mansur recorded that Abu Hurayrah said, "When the Ayah, مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ (whosoever works evil, will have the recompense thereof,) was revealed, it was hard on Muslims. The Messenger of Allah ﷺ said to them, سَدِّدُوا وَقَارِبُوا، فَإِنَّ فِي كُلِّ مَا يُصَابُ بِهِ الْمُسْلِمُ كَفَّارَةً، حَتَّى الشَّوْكَةِ يُشَاكُهَا، وَالنَّـكْبَةِ يُنْكَبُهَا (Be steadfast and seek closeness. Everything that afflicts the Muslim, even the thorn that pierces his skin and the hardship he suffers, will be an expiation for him.)" This is the wording collected by Ahmad through Sufyan bin 'Uyaynah. Muslim and At-Tirmidhi also recorded it. Allah's statement, وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا (and he will not find any protector or helper besides Allah,) 'Ali bin Abi Talhah reported that Ibn 'Abbas said; "Unless he repents and Allah forgives him." Ibn Abi Hatim recorded it. Allah then said, وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (And whoever does righteous good deeds, male or female, and is a believer). Allah mentions the recompense for evil actions and that He will surely inflict its punishment on the servant, either in this life, which is better for him, or in the Hereafter, we seek refuge with Allah from this end. We also beg Allah for our well-being in this life and the Hereafter and for His forgiveness, mercy and pardon. Allah then mentions His kindness, generosity and mercy in accepting the good deeds from His servants, whether male or female, with the condition that they embrace the faith. He also stated that He will admit the believers into Paradise and will not withhold any of their righteous deeds, even the weight of a Naqir - speck on the back of a date-stone. Earlier, we discussed the 'Fatīl' - the scalish thread in the long slit of a date-stone, and both of these, along with the 'Qiṭmīr' – the thin membrane over the date-stone were mentioned in the Qur'an. Allah then said, وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ (And who can be better in religion than one who submits his face to Allah.) meaning, performs the good actions in sincerity for his Lord with faith and awaiting the reward with Allah, وَهُوَ مُحْسِنٌ (and he is a Muhsin) following the correct guidance that Allah legislated in the religion of truth which He sent His Messenger ﷺ with. These are the two conditions, in the absence of which no deed will be accepted from anyone; sincerity and correctness. The work is sincere when it is performed for Allah alone and it becomes correct when it conforms to the Shari'ah. So, the deed becomes outwardly correct with following the Sunnah and inwardly correct with sincerity. When any deed lacks either of these two conditions, the deed becomes null and void. For instance, when one lacks the pillar of sincerity in his work, he becomes a hypocrite who shows off for people. Whoever does not follow the Shari'ah, he becomes an ignorant, wicked person. When one combines both pillars, his actions will be the deeds of the faithful believers whose best deeds are accepted from them and their errors erased. Consequently, Allah said, وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا (And follows the religion of Ibrahim the Hanif (Monotheist).) referring to Muhammad ﷺ and his following, until the Day of Resurrection. Allah said, إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ (Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet), [3:68] and, ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Then, We have sent the Revelation to you (saying): "Follow the religion of Ibrahim the Hanif (Monotheist) and he was not of the Mushrikin). [16:123] The Hanif, intentionally and with knowledge, avoids Shirk, he goes attentively to the truth, allowing no one to hinder him or stop him from it. Ibrahim is Allah's Khalil Allah's statement, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil (an intimate friend)!) encourages following Ibrahim Al-Khalil, because he was and still is an Imam whose conduct is followed and imitated. Indeed, Ibrahim reached the ultimate closeness to Allah that the servants seek, for he attained the grade of Khalil, which is the highest grade of love. He acquired all this due to his obedience to His Lord, just as Allah has described him, وَإِبْرَٰهِيمَ الَّذِى وَفَّى (And of Ibrahim, the one who fulfilled), وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ (And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled)[2:124], and, إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah, obedient to Allah, a Hanif, and he was not one of the Mushrikin). [16:120] Al-Bukhari recorded that 'Amr bin Maymun said that when Mu'adh came back from Yemen, he led them in the Fajr prayer and recited, وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا (And Allah did take Ibrahim as a Khalil!)[4:125] One of the men present commented, "Surely, the eye of Ibrahim's mother has been comforted." Ibrahim was called Allah's Khalil due to his Lord's great love towards him, on account of the acts of obedience he performed that Allah loves and prefers. We should mention here that in the Two Sahihs, it is recorded that Abu Sa'id Al-Khudri said that when the Messenger of Allah ﷺ gave them his last speech, he said, أَمَّا بَعْدُ، أَيُّهَا النَّاسُ فَلَوْ كُنْتُ مُتَّخِذًا مِنْ أَهْلِ الْأَرْضِ خَلِيلًا، لَاتَّخَذْتُ أَبَا بَكْرِ ابْنَ أَبِي قُحَافَةَ خَلِيلًا، وَلكِنْ صَاحِبُكُمْ خَلِيلُ اللهِ (O people! If I were to take a Khalil from the people of the earth, I would have taken Abu Bakr bin Abi Quhafah as my Khalil. However, your companion (meaning himself) is the Khalil of Allah.) Jundub bin 'Abdullah Al-Bajali, 'Abdullah bin 'Amr bin Al-'As and 'Abdullah bin Mas'ud narrated that the Prophet ﷺ said, إِنَّ اللهَ اتَّخَذَنِي خَلِيلًا، كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا (Allah has chosen me as His Khalil, just as He has chosen Ibrahim as His Khalil.) Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (And to Allah belongs all that is in the heavens and all that is in the earth.) means, everything and everyone are His property, servants and creation, and He has full authority over all of this. There is no one who can avert Allah's decision or question His judgment. He is never asked about what He does due to His might, ability, fairness, wisdom, compassion and mercy. Allah's statement, وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا (And Allah is Ever Encompassing all things.) means, His knowledge encompasses everything and nothing concerning His servants is ever hidden from Him. Nothing, even the weight of an atom, ever escapes His observation in the heavens and earth, nor anything smaller or bigger than that.

They ask your legal instruction concerning women. Say: "Allah instructs you about them, and about what is recited unto you in the Book concerning the orphan girls whom you give not what they deserve and yet whom you desire to marry, and the children who are weak and oppressed, and that you stand firm for justice to orphans. And whatever good you do, Allah is Ever All-Aware of it (127) The Ruling Concerning Female Orphans Al-Bukhari recorded that 'A'ishah said about the Ayah, وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ (They ask your instruction concerning women. Say, "Allah instructs you about them...) until, وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ (whom you desire to marry...) It is about the man who is taking care of a female orphan, being her caretaker and inheritor. Her money is joined with his money to such an extent, that she shares with him even the branch of a date that he has. So he likes (for material gain) to marry her himself, and hates to marry her to another man who would have a share in his money, on account of her share in his money. Therefore, he refuses to let her marry anyone else. So, this Ayah was revealed. Muslim also recorded it. Ibn Abi Hatim recorded that 'A'ishah said, "The people asked Allah's Messenger ﷺ (about orphan girls), so Allah revealed, وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ (They ask your instruction concerning women. Say, "Allah instructs you about them and about what is recited unto you in the Book...") What is meant by Allah's saying, 'And about what is recited unto you in the Book' is the former verse which said, وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ (If you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice.)[4:3]" 'A'ishah said, "Allah's statement, وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ (whom you desire to marry...) also refers to the desire of the guardian not to marry an orphan girl under his supervision when she lacks property or beauty. The guardians were forbidden to marry their orphan girls possessing property and beauty without being just to them, as they generally refrain from marrying them (when they are neither beautiful nor wealthy)." The basis of this is recorded in Two Sahihs. Consequently, when a man is the caretaker of a female orphan, he might like to marry her himself. In this case, Allah commands him to give her a suitable dowry that other women of her status get. If he does not want to do that, then let him marry other women, for Allah has made this matter easy for Muslims. Sometimes, the caretaker does not desire to marry the orphan under his care, because she is not attractive to his eye. In this case, Allah forbids the caretaker from preventing the female orphan from marrying another man for fear that her husband would share in the money that is mutually shared between the caretaker and the girl. 'Ali bin Abi Talhah said that Ibn 'Abbas said, "During the time of Jahiliyyah, the caretaker of a female orphan would cover her with his rope, and when he did that, no man would marry her. If she was beautiful and he desired to marry her, he married her and took control of her wealth. If she was not beautiful, he did not allow her to marry until she died, and when she died he inherited her money. Allah prohibited and outlawed this practice." He also said about Allah's statement, وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ (and the children who are weak and oppressed,) that during the time of Jahiliyyah, they used to deny young children and females a share of inheritance. So Allah's statement, لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ (you give not what they deserve) thus prohibiting this practice and designating a fixed share for each, لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ (To the male, a portion equal to that of two females..)[4:11] whether they were young or old, as Sa'id bin Jubayr and others stated. Sa'id bin Jubayr said about Allah's statement, وَأَن تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ (and that you stand firm for justice to orphans.) "Just as when she is beautiful and wealthy you would want to marry her and have her for yourself, so when she is not wealthy or beautiful, marry her and have her for yourself." Allah's statement, وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا (And whatever good you do, Allah is Ever All-Aware of it.) encourages performing the good deeds and fulfilling the commandments, and states that Allah is knowledgeable of all of this and He will reward for it in the best and most perfect manner.

And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human souls are swayed by greed. But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do (128)You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them so as to leave the other hanging. And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful (129)But if they separate (by divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise (130) The Ruling Concerning Desertion on the Part of the Husband Allah states, and thus legislates accordingly, that sometimes, the man inclines away from his wife, sometimes towards her and sometimes he parts with her. In the first case, when the wife fears that her husband is steering away from her or deserting her, she is allowed to forfeit all or part of her rights, such as provisions, clothing, dwelling, and so forth, and the husband is allowed to accept such concessions from her. Hence, there is no harm if she offers such concessions, and if her husband accepts them. This is why Allah said, فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا (there is no sin on them both if they make terms of peace between themselves;) He then said, وَالصُّلْحُ خَيْرٌ (and making peace is better) than divorce. Allah's statement, وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ (And human souls are swayed by greed.) means, coming to peaceful terms, even when it involves forfeiting some rights, is better than parting. Abu Dawud At-Tayalisi recorded that Ibn 'Abbas said, "Sawdah feared that the Messenger of Allah ﷺ might divorce her and she said, 'O Messenger of Allah! Do not divorce me; give my day to 'A'ishah.' And he did, and later on Allah sent down, وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا (And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both) Ibn 'Abbas said, "Whatever (legal agreement) the spouses mutually agree to is allowed.". At-Tirmidhi recorded it and said, "Hasan Gharib". In the Two Sahihs, it is recorded that 'A'ishah said that when Sawdah bint Zam'ah became old, she forfeited her day to 'A'ishah, and the Prophet ﷺ used to spend Sawdah's night with 'A'ishah. There is a similar narration also collected by Al-Bukhari. Al-Bukhari also recorded that 'A'ishah commented; وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا (And if a woman fears cruelty or desertion on her husband's part), that it refers to, "A man who is married to an old woman, and he does not desire her and wants to divorce her. So she says, 'I forfeit my right on you.' So this Ayah was revealed." Meaning of "Making Peace is Better" Allah said, وَالصُّلْحُ خَيْرٌ (And making peace is better). 'Ali bin Abi Talhah related that Ibn 'Abbas said that the Ayah refers to, "When the husband gives his wife the choice between staying with him or leaving him, as this is better than the husband preferring other wives to her." However, the apparent wording of the Ayah refers to the settlement where the wife forfeits some of the rights she has over her husband, with the husband agreeing to this concession, and that this settlement is better than divorce. For instance, the Prophet ﷺ kept Sawdah bint Zam'ah as his wife after she offered to forfeit her day for 'A'ishah. By keeping her among his wives, his Ummah may follow this kind of settlement. Since settlement and peace are better with Allah than parting, Allah said, وَالصُّلْحُ خَيْرٌ (and making peace is better). Divorce is not preferred with Allah. The meaning of Allah's statement, وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do) if you are patient with the wife you dislike and treat her as other wives are treated, then Allah knows what you do and will reward you for it perfectly. Allah's statement, وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ (You will never be able to do perfect justice between wives even if it is your ardent desire,) means, O people! You will never be able to be perfectly just between wives in every respect. Even when one divides the nights justly between wives, there will still be various degrees concerning love, desire and sexual intimacy, as Ibn 'Abbas, 'Ubaydah As-Salmani, Mujahid, Al-Hasan Al-Basri and Ad-Dahhak bin Muzahim stated. Imam Ahmad and the collectors of the Sunan recorded that 'A'ishah said, "The Messenger of Allah ﷺ used to treat his wives equally and proclaim, اللَّهُمَّ هَذَا قَسْمِي فِيمَا أَمْلِكُ، فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِكُ (O Allah! This is my division in what I own, so do not blame me for what You own and I do not own) referring to his heart. This was the wording that Abu Dawud collected, and its chain of narrators is Sahih. Allah's statement, فَلَا تَمِيلُوا كُلَّ الْمَيْلِ (so do not incline too much to one of them) means, when you like one of your wives more than others, do not exaggerate in treating her that way, فَتَذَرُوهَا كَالْمُعَلَّقَةِ (so as to leave the other hanging.) referring to the other wives. Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, Al-Hasan, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi and Muqatil bin Hayyan said that Mu'allaqah [hanging] means, "She is neither divorced nor married." Abu Dawud At-Tayalisi recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, مَنْ كَانَتْ لَهُ امْرَأَتَانِ فَمَالَ إِلى إِحْدَاهُمَا، جَاءَ يَوْمَ الْقِيَامَةِ وَأَحَدُ شِقَّيْهِ سَاقِطٌ (Whoever has two wives and inclines to one of them (too much), will come on the Day of Resurrection with one of his sides dragging.) Allah's statement, وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا (And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful.) The Ayah states: If you do justice and divide equally in what you have power over, while fearing Allah in all conditions, then Allah will forgive you the favoritism that you showed to some of your wives. Allah then said, وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا (But if they separate (divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.) This is the third case between husband and wife, in which divorce occurs. Allah states that if the spouses separate by divorce, then Allah will suffice them by giving him a better wife and her a better husband. The meaning of, وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا (And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.) is: His favor is tremendous, His bounty is enormous and He is All-Wise in all His actions, decisions and commandments.

And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human souls are swayed by greed. But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do (128)You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them so as to leave the other hanging. And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful (129)But if they separate (by divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise (130) The Ruling Concerning Desertion on the Part of the Husband Allah states, and thus legislates accordingly, that sometimes, the man inclines away from his wife, sometimes towards her and sometimes he parts with her. In the first case, when the wife fears that her husband is steering away from her or deserting her, she is allowed to forfeit all or part of her rights, such as provisions, clothing, dwelling, and so forth, and the husband is allowed to accept such concessions from her. Hence, there is no harm if she offers such concessions, and if her husband accepts them. This is why Allah said, فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا (there is no sin on them both if they make terms of peace between themselves;) He then said, وَالصُّلْحُ خَيْرٌ (and making peace is better) than divorce. Allah's statement, وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ (And human souls are swayed by greed.) means, coming to peaceful terms, even when it involves forfeiting some rights, is better than parting. Abu Dawud At-Tayalisi recorded that Ibn 'Abbas said, "Sawdah feared that the Messenger of Allah ﷺ might divorce her and she said, 'O Messenger of Allah! Do not divorce me; give my day to 'A'ishah.' And he did, and later on Allah sent down, وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا (And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both) Ibn 'Abbas said, "Whatever (legal agreement) the spouses mutually agree to is allowed.". At-Tirmidhi recorded it and said, "Hasan Gharib". In the Two Sahihs, it is recorded that 'A'ishah said that when Sawdah bint Zam'ah became old, she forfeited her day to 'A'ishah, and the Prophet ﷺ used to spend Sawdah's night with 'A'ishah. There is a similar narration also collected by Al-Bukhari. Al-Bukhari also recorded that 'A'ishah commented; وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا (And if a woman fears cruelty or desertion on her husband's part), that it refers to, "A man who is married to an old woman, and he does not desire her and wants to divorce her. So she says, 'I forfeit my right on you.' So this Ayah was revealed." Meaning of "Making Peace is Better" Allah said, وَالصُّلْحُ خَيْرٌ (And making peace is better). 'Ali bin Abi Talhah related that Ibn 'Abbas said that the Ayah refers to, "When the husband gives his wife the choice between staying with him or leaving him, as this is better than the husband preferring other wives to her." However, the apparent wording of the Ayah refers to the settlement where the wife forfeits some of the rights she has over her husband, with the husband agreeing to this concession, and that this settlement is better than divorce. For instance, the Prophet ﷺ kept Sawdah bint Zam'ah as his wife after she offered to forfeit her day for 'A'ishah. By keeping her among his wives, his Ummah may follow this kind of settlement. Since settlement and peace are better with Allah than parting, Allah said, وَالصُّلْحُ خَيْرٌ (and making peace is better). Divorce is not preferred with Allah. The meaning of Allah's statement, وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do) if you are patient with the wife you dislike and treat her as other wives are treated, then Allah knows what you do and will reward you for it perfectly. Allah's statement, وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ (You will never be able to do perfect justice between wives even if it is your ardent desire,) means, O people! You will never be able to be perfectly just between wives in every respect. Even when one divides the nights justly between wives, there will still be various degrees concerning love, desire and sexual intimacy, as Ibn 'Abbas, 'Ubaydah As-Salmani, Mujahid, Al-Hasan Al-Basri and Ad-Dahhak bin Muzahim stated. Imam Ahmad and the collectors of the Sunan recorded that 'A'ishah said, "The Messenger of Allah ﷺ used to treat his wives equally and proclaim, اللَّهُمَّ هَذَا قَسْمِي فِيمَا أَمْلِكُ، فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِكُ (O Allah! This is my division in what I own, so do not blame me for what You own and I do not own) referring to his heart. This was the wording that Abu Dawud collected, and its chain of narrators is Sahih. Allah's statement, فَلَا تَمِيلُوا كُلَّ الْمَيْلِ (so do not incline too much to one of them) means, when you like one of your wives more than others, do not exaggerate in treating her that way, فَتَذَرُوهَا كَالْمُعَلَّقَةِ (so as to leave the other hanging.) referring to the other wives. Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, Al-Hasan, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi and Muqatil bin Hayyan said that Mu'allaqah [hanging] means, "She is neither divorced nor married." Abu Dawud At-Tayalisi recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, مَنْ كَانَتْ لَهُ امْرَأَتَانِ فَمَالَ إِلى إِحْدَاهُمَا، جَاءَ يَوْمَ الْقِيَامَةِ وَأَحَدُ شِقَّيْهِ سَاقِطٌ (Whoever has two wives and inclines to one of them (too much), will come on the Day of Resurrection with one of his sides dragging.) Allah's statement, وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا (And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful.) The Ayah states: If you do justice and divide equally in what you have power over, while fearing Allah in all conditions, then Allah will forgive you the favoritism that you showed to some of your wives. Allah then said, وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا (But if they separate (divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.) This is the third case between husband and wife, in which divorce occurs. Allah states that if the spouses separate by divorce, then Allah will suffice them by giving him a better wife and her a better husband. The meaning of, وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا (And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.) is: His favor is tremendous, His bounty is enormous and He is All-Wise in all His actions, decisions and commandments.

And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human souls are swayed by greed. But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do (128)You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them so as to leave the other hanging. And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful (129)But if they separate (by divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise (130) The Ruling Concerning Desertion on the Part of the Husband Allah states, and thus legislates accordingly, that sometimes, the man inclines away from his wife, sometimes towards her and sometimes he parts with her. In the first case, when the wife fears that her husband is steering away from her or deserting her, she is allowed to forfeit all or part of her rights, such as provisions, clothing, dwelling, and so forth, and the husband is allowed to accept such concessions from her. Hence, there is no harm if she offers such concessions, and if her husband accepts them. This is why Allah said, فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا (there is no sin on them both if they make terms of peace between themselves;) He then said, وَالصُّلْحُ خَيْرٌ (and making peace is better) than divorce. Allah's statement, وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ (And human souls are swayed by greed.) means, coming to peaceful terms, even when it involves forfeiting some rights, is better than parting. Abu Dawud At-Tayalisi recorded that Ibn 'Abbas said, "Sawdah feared that the Messenger of Allah ﷺ might divorce her and she said, 'O Messenger of Allah! Do not divorce me; give my day to 'A'ishah.' And he did, and later on Allah sent down, وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا (And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both) Ibn 'Abbas said, "Whatever (legal agreement) the spouses mutually agree to is allowed.". At-Tirmidhi recorded it and said, "Hasan Gharib". In the Two Sahihs, it is recorded that 'A'ishah said that when Sawdah bint Zam'ah became old, she forfeited her day to 'A'ishah, and the Prophet ﷺ used to spend Sawdah's night with 'A'ishah. There is a similar narration also collected by Al-Bukhari. Al-Bukhari also recorded that 'A'ishah commented; وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا (And if a woman fears cruelty or desertion on her husband's part), that it refers to, "A man who is married to an old woman, and he does not desire her and wants to divorce her. So she says, 'I forfeit my right on you.' So this Ayah was revealed." Meaning of "Making Peace is Better" Allah said, وَالصُّلْحُ خَيْرٌ (And making peace is better). 'Ali bin Abi Talhah related that Ibn 'Abbas said that the Ayah refers to, "When the husband gives his wife the choice between staying with him or leaving him, as this is better than the husband preferring other wives to her." However, the apparent wording of the Ayah refers to the settlement where the wife forfeits some of the rights she has over her husband, with the husband agreeing to this concession, and that this settlement is better than divorce. For instance, the Prophet ﷺ kept Sawdah bint Zam'ah as his wife after she offered to forfeit her day for 'A'ishah. By keeping her among his wives, his Ummah may follow this kind of settlement. Since settlement and peace are better with Allah than parting, Allah said, وَالصُّلْحُ خَيْرٌ (and making peace is better). Divorce is not preferred with Allah. The meaning of Allah's statement, وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do) if you are patient with the wife you dislike and treat her as other wives are treated, then Allah knows what you do and will reward you for it perfectly. Allah's statement, وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ (You will never be able to do perfect justice between wives even if it is your ardent desire,) means, O people! You will never be able to be perfectly just between wives in every respect. Even when one divides the nights justly between wives, there will still be various degrees concerning love, desire and sexual intimacy, as Ibn 'Abbas, 'Ubaydah As-Salmani, Mujahid, Al-Hasan Al-Basri and Ad-Dahhak bin Muzahim stated. Imam Ahmad and the collectors of the Sunan recorded that 'A'ishah said, "The Messenger of Allah ﷺ used to treat his wives equally and proclaim, اللَّهُمَّ هَذَا قَسْمِي فِيمَا أَمْلِكُ، فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِكُ (O Allah! This is my division in what I own, so do not blame me for what You own and I do not own) referring to his heart. This was the wording that Abu Dawud collected, and its chain of narrators is Sahih. Allah's statement, فَلَا تَمِيلُوا كُلَّ الْمَيْلِ (so do not incline too much to one of them) means, when you like one of your wives more than others, do not exaggerate in treating her that way, فَتَذَرُوهَا كَالْمُعَلَّقَةِ (so as to leave the other hanging.) referring to the other wives. Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, Al-Hasan, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi and Muqatil bin Hayyan said that Mu'allaqah [hanging] means, "She is neither divorced nor married." Abu Dawud At-Tayalisi recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, مَنْ كَانَتْ لَهُ امْرَأَتَانِ فَمَالَ إِلى إِحْدَاهُمَا، جَاءَ يَوْمَ الْقِيَامَةِ وَأَحَدُ شِقَّيْهِ سَاقِطٌ (Whoever has two wives and inclines to one of them (too much), will come on the Day of Resurrection with one of his sides dragging.) Allah's statement, وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا (And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful.) The Ayah states: If you do justice and divide equally in what you have power over, while fearing Allah in all conditions, then Allah will forgive you the favoritism that you showed to some of your wives. Allah then said, وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا (But if they separate (divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.) This is the third case between husband and wife, in which divorce occurs. Allah states that if the spouses separate by divorce, then Allah will suffice them by giving him a better wife and her a better husband. The meaning of, وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا (And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.) is: His favor is tremendous, His bounty is enormous and He is All-Wise in all His actions, decisions and commandments.

And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the People of the Scripture before you, and to you that you have Taqwa of Allah. But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (free of any needs), Worthy of all praise (131)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as Disposer of affairs (132)If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that (133)Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter. And Allah is Ever All-Hearer, All-Seer (134) The Necessity of Taqwa of Allah Allah states that He is the Owner of the heavens and earth and that He is the Supreme Authority over them. Hence Allah's statement, وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ (And verily, We have recommended to the People of the Scripture before you, and to you) meaning, We have recommended to you what We recommended to the People of Scriptures; Taqwa of Allah, by worshipping Him Alone without partners. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth). In another Ayah, Allah said that Musa said to his people, إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ ("If you disbelieve, you and all on the earth together, then verily, Allah is Rich (free of any need), Owner of all praise.")[14:8]. Allah said, فَكَفَرُوا وَتَوَلَّوا وَّاسْتَغْنَى اللَّهُ وَاللَّهُ غَنِيٌّ حَمِيدٌ (So they disbelieved and turned away. But Allah was not in need (of them). And Allah is Rich (free of any need), Worthy of all praise)[64:6] meaning, He is far too Rich than to need His servants, and worthy of all praise in all His decisions and commandments. The meaning of Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَىٰ بِاللَّهِ وَكِيلًا (And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as a Disposer of affairs.) He has perfect watch over every soul, knowing what it deserves, He is the Watcher, and Witness of all things. Allah's statement, إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that.) means, He is able to take you away and replace you with other people if you disobey Him. In a similar Ayah, Allah said, وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be your likes) Allah's statement, مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ (Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter.) means, O those whose ultimate desire is this life, know that Allah owns the rewards of this life and the Hereafter. Therefore, if you ask Allah for both, He will enrich you, award you and suffice for you. As Allah said, فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ - وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ - أُولَٰئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا (But of mankind there are some who say: "Our Lord! Give us in this world!" and for such there will be no portion in the Hereafter. And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" For them there will be alloted a share for what they have earned), مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward)[42:20], and مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ (Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like)[17:18] until, انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (See how We prefer one above another (in this world))[17:21]. So Allah said here, وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا (And Allah is Ever All-Hearer, All-Seer.)

And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the People of the Scripture before you, and to you that you have Taqwa of Allah. But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (free of any needs), Worthy of all praise (131)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as Disposer of affairs (132)If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that (133)Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter. And Allah is Ever All-Hearer, All-Seer (134) The Necessity of Taqwa of Allah Allah states that He is the Owner of the heavens and earth and that He is the Supreme Authority over them. Hence Allah's statement, وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ (And verily, We have recommended to the People of the Scripture before you, and to you) meaning, We have recommended to you what We recommended to the People of Scriptures; Taqwa of Allah, by worshipping Him Alone without partners. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth). In another Ayah, Allah said that Musa said to his people, إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ ("If you disbelieve, you and all on the earth together, then verily, Allah is Rich (free of any need), Owner of all praise.")[14:8]. Allah said, فَكَفَرُوا وَتَوَلَّوا وَّاسْتَغْنَى اللَّهُ وَاللَّهُ غَنِيٌّ حَمِيدٌ (So they disbelieved and turned away. But Allah was not in need (of them). And Allah is Rich (free of any need), Worthy of all praise)[64:6] meaning, He is far too Rich than to need His servants, and worthy of all praise in all His decisions and commandments. The meaning of Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَىٰ بِاللَّهِ وَكِيلًا (And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as a Disposer of affairs.) He has perfect watch over every soul, knowing what it deserves, He is the Watcher, and Witness of all things. Allah's statement, إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that.) means, He is able to take you away and replace you with other people if you disobey Him. In a similar Ayah, Allah said, وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be your likes) Allah's statement, مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ (Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter.) means, O those whose ultimate desire is this life, know that Allah owns the rewards of this life and the Hereafter. Therefore, if you ask Allah for both, He will enrich you, award you and suffice for you. As Allah said, فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ - وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ - أُولَٰئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا (But of mankind there are some who say: "Our Lord! Give us in this world!" and for such there will be no portion in the Hereafter. And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" For them there will be alloted a share for what they have earned), مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward)[42:20], and مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ (Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like)[17:18] until, انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (See how We prefer one above another (in this world))[17:21]. So Allah said here, وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا (And Allah is Ever All-Hearer, All-Seer.)

And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the People of the Scripture before you, and to you that you have Taqwa of Allah. But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (free of any needs), Worthy of all praise (131)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as Disposer of affairs (132)If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that (133)Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter. And Allah is Ever All-Hearer, All-Seer (134) The Necessity of Taqwa of Allah Allah states that He is the Owner of the heavens and earth and that He is the Supreme Authority over them. Hence Allah's statement, وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ (And verily, We have recommended to the People of the Scripture before you, and to you) meaning, We have recommended to you what We recommended to the People of Scriptures; Taqwa of Allah, by worshipping Him Alone without partners. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth). In another Ayah, Allah said that Musa said to his people, إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ ("If you disbelieve, you and all on the earth together, then verily, Allah is Rich (free of any need), Owner of all praise.")[14:8]. Allah said, فَكَفَرُوا وَتَوَلَّوا وَّاسْتَغْنَى اللَّهُ وَاللَّهُ غَنِيٌّ حَمِيدٌ (So they disbelieved and turned away. But Allah was not in need (of them). And Allah is Rich (free of any need), Worthy of all praise)[64:6] meaning, He is far too Rich than to need His servants, and worthy of all praise in all His decisions and commandments. The meaning of Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَىٰ بِاللَّهِ وَكِيلًا (And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as a Disposer of affairs.) He has perfect watch over every soul, knowing what it deserves, He is the Watcher, and Witness of all things. Allah's statement, إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that.) means, He is able to take you away and replace you with other people if you disobey Him. In a similar Ayah, Allah said, وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be your likes) Allah's statement, مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ (Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter.) means, O those whose ultimate desire is this life, know that Allah owns the rewards of this life and the Hereafter. Therefore, if you ask Allah for both, He will enrich you, award you and suffice for you. As Allah said, فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ - وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ - أُولَٰئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا (But of mankind there are some who say: "Our Lord! Give us in this world!" and for such there will be no portion in the Hereafter. And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" For them there will be alloted a share for what they have earned), مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward)[42:20], and مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ (Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like)[17:18] until, انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (See how We prefer one above another (in this world))[17:21]. So Allah said here, وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا (And Allah is Ever All-Hearer, All-Seer.)

And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the People of the Scripture before you, and to you that you have Taqwa of Allah. But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (free of any needs), Worthy of all praise (131)And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as Disposer of affairs (132)If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that (133)Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter. And Allah is Ever All-Hearer, All-Seer (134) The Necessity of Taqwa of Allah Allah states that He is the Owner of the heavens and earth and that He is the Supreme Authority over them. Hence Allah's statement, وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ (And verily, We have recommended to the People of the Scripture before you, and to you) meaning, We have recommended to you what We recommended to the People of Scriptures; Taqwa of Allah, by worshipping Him Alone without partners. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth). In another Ayah, Allah said that Musa said to his people, إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ ("If you disbelieve, you and all on the earth together, then verily, Allah is Rich (free of any need), Owner of all praise.")[14:8]. Allah said, فَكَفَرُوا وَتَوَلَّوا وَّاسْتَغْنَى اللَّهُ وَاللَّهُ غَنِيٌّ حَمِيدٌ (So they disbelieved and turned away. But Allah was not in need (of them). And Allah is Rich (free of any need), Worthy of all praise)[64:6] meaning, He is far too Rich than to need His servants, and worthy of all praise in all His decisions and commandments. The meaning of Allah's statement, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَىٰ بِاللَّهِ وَكِيلًا (And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as a Disposer of affairs.) He has perfect watch over every soul, knowing what it deserves, He is the Watcher, and Witness of all things. Allah's statement, إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that.) means, He is able to take you away and replace you with other people if you disobey Him. In a similar Ayah, Allah said, وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be your likes) Allah's statement, مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ (Whoever desires the rewards of this life, then with Allah is the reward of this worldly life and of the Hereafter.) means, O those whose ultimate desire is this life, know that Allah owns the rewards of this life and the Hereafter. Therefore, if you ask Allah for both, He will enrich you, award you and suffice for you. As Allah said, فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ - وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ - أُولَٰئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا (But of mankind there are some who say: "Our Lord! Give us in this world!" and for such there will be no portion in the Hereafter. And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" For them there will be alloted a share for what they have earned), مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward)[42:20], and مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ (Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like)[17:18] until, انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (See how We prefer one above another (in this world))[17:21]. So Allah said here, وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا (And Allah is Ever All-Hearer, All-Seer.)

O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both. So follow not the lusts, lest you may avoid justice; and if you 'Talwū' or 'Tu'ridū', it, verily, Allah is Ever Well-Acquainted with what you do (135) Commanding Justice and Conveying the Witness for Allah Allah commands His believing servants to stand up for justice and fairness and not to deviate from it, right or left. They should not fear the blame of anyone or allow anyone to prevent them from doing something for the sake of Allah. They are also required to help, support and aid each other for Allah's sake. Allah's statement, شُهَدَاءَ لِلَّهِ (as witnesses to Allah) is similar to His statement, وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ (And establish the testimony for Allah)[65:2]. Testimony should be delivered precisely, for the sake of Allah, thus making the testimony correct, truly just, and free of alterations, changes or deletions. This is why Allah said, وَلَوْ عَلَىٰ أَنفُسِكُمْ (even though it be against yourselves,) meaning, give correct testimony, and say the truth when you are asked about it, even if harm will effect you as a consequence. Indeed, Allah shall make a way out and give relief for those who obey Him in every matter. Allah's statement, أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ (or your parents, or your kin,) means, even if you have to testify against your parents and kin, do not compromise for their sake. Rather, give the correct and just witness even if they are harmed in the process, for the truth presides above everyone and is preferred to everyone. Allah's statement, إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا (be he rich or poor, Allah is a better Protector to both.) means, do not favor someone (in your testimony) because he is rich, or feel pity for him because he is poor, for Allah is their caretaker, a better Protector of them than you, and has better knowledge of what is good for them. Allah's statement, فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا (So follow not the lusts, lest you may avoid justice;) means, let not desire, lust or the hatred you have against others, lure you into injustice in your affairs. Rather, stand for justice in all situations. Allah said; وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ (And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety)[5:8] when the Prophet ﷺ sent 'Abdullah bin Rawahah to collect the tax on the fruits and produce of the Jews of Khaybar, they offered him a bribe so that he would go easy on them. He said; "By Allah! I have come to you from the dearest of the creation to me (Muhammad), and you are more hated by me than an equivelent number of apes and swine. However, my love for him (the Prophet ﷺ) and hatred for you shall not prevent me from being just with you." On that, they said, "This (justice) is the basis which the heavens and earth were created. " We will mention this Hadith later in Surat Al-Ma'idah (chapter 5) Allah willing. Allah's statement afterwards, وَإِن تَلْوُوا أَوْ تُعْرِضُوا (and if you 'Talwū' or 'Tu'ridū') means, "Distort your testimony and change it", according to Mujahid and several others among the Salaf. 'Talwū', includes distortion and intentional lying. For instance, Allah said, وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ (And verily, among them is a party who Yalwuna (distort) the Book with their tongues (as they read))[3:78]. 'Tu'ridū', includes hiding and withholding the testimony. Allah said, وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ (Who hides it, surely, his heart is sinful)[2:283] The Prophet ﷺ said, خَيْرُ الشُّهَدَاءِ الَّذِي يَأْتِي بِشَهَادَتِهِ قَبْلَ أَنْ يُسْأَلَهَا (The best witness is he who discloses his testimony before being asked to do so.) Allah then warned, فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (Verily, Allah is Ever Well-Acquainted with what you do.) and will reward or punish you accordingly.

O you who believe! Believe in Allah, and His Messenger, and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before; and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away (136) The Order to Have Faith after Believing Allah commands His faithful servants to adhere to all the elements of faith, its branches, pillars and cornerstones. This is not stated as mere redundancy, but from the view of completing faith and the continual maintenence of it. For instance, the believer proclaims in every prayer, اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Guide us to the straight way.)[1:6] which means, make us aware of the straight path and increase us in guidance and strengthen us on it. In this Ayah [4:136], Allah commands the believers to believe in Him and in His Messenger, just as He said elsewhere, يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ (O you who believe! Have Taqwa of Allah, and believe in His Messenger,)[57:28]. Allah's statement, وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ (and the Book which He has sent down to His Messenger,) refers to the Qur'an, while, وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ (and the Scripture which He sent down to those before (him);) refers to the previously revealed divine Books. Allah then said, وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.) meaning, he will have deviated from the correct guidance and strayed far away from its path.

Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (right) way (137)Give to the hypocrites the tidings that there is for them a painful torment (138)Those who take disbelievers for friends instead of believers, do they seek honor with them? Verily, then to Allah belongs all honor (139)And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell (140) Characteristics of the Hypocrites and Their Destination Allah states that whoever embraces the faith, reverts from it, embraces it again, reverts from it and remains on disbelief and increases in it until death, then he will never have a chance to gain accepted repentance after death. Nor will Allah forgive him, or deliver him from his plight to the path of correct guidance. This is why Allah said, لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا (Allah will not forgive them, nor guide them on the (right) way). Ibn Abi Hatim recorded that his father said that Ahmad bin 'Abdah related that Hafs bin Jami' said that Samak said that 'Ikrimah reported that Ibn 'Abbas commented; ثُمَّ ازْدَادُوا كُفْرًا (and go on increasing in disbelief), "They remain on disbelief until they die." Mujahid said similarly. Allah then said, بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا (Give to the hypocrites the tidings that there is for them a painful torment.) Hence, the hypocrites have this characteristic, for they believe, then disbelieve, and this is why their hearts become sealed. Allah describes the hypocrites as taking the disbelievers as friends instead of the believers, meaning they are the disbelievers' supporters in reality, for they give them their loyalty and friendship in secret. They also say to disbelievers when they are alone with them, "We are with you, we only mock the believers by pretending to follow their religion." Allah said, while chastising them for being friends with the disbelievers, أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ (do they seek honor, with them) Allah then states that honor, power and glory is for Him Alone without partners, and for those whom Allah grants such qualities to. Allah said, مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا (Whosoever desires honor, then to Allah belong all honor)[35:10], and, وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ (But honor belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not)[63:8]. The statement that honor is Allah's Alone, is meant to encourage the servants to adhere to their servitude to Allah and to be among His faithful servants who will gain victory in this life and when the Witnesses stand up to testify on the Day of Resurection. Allah's statement, وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ (And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them.) The Ayah means, if you still commit this prohibition after being aware of its prohibition, sitting with them where Allah's Ayat are rejected, mocked at and denied, and you sanction such conduct, then you have participated with them in what they are doing. So Allah said, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them.) concerning the burden they will earn. What has already been revealed in the Book – as the Ayah says – is the Ayah in Surat Al-An'am [6], which was revealed in Makkah, وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ (And when you see those who engage in false conversation about Our verses (of the Qur'an) by mocking at them, stay away from them). Muqatil bin Hayyan said that this Ayah [4:140] abrogated the Ayah in Surat Al-An'am, referring to the part that says here, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them), and Allah's statement in Al-An'am, وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَلَٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ (Those who fear Allah, keep their duty to Him and avoid evil, are not responsible for them (the disbelievers) in any case, but (their duty) is to remind them, that they may have Taqwa)[6:69]. Allah's statement, إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا (Surely, Allah will collect the hypocrites and disbelievers all together in Hell.) means, just as the hypocrites participate in the Kufr of disbelievers, Allah will join them all together to reside in the Fire for eternity, dwelling in torment, punishment, enchained, restrained and in drinking boiling water.

Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (right) way (137)Give to the hypocrites the tidings that there is for them a painful torment (138)Those who take disbelievers for friends instead of believers, do they seek honor with them? Verily, then to Allah belongs all honor (139)And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell (140) Characteristics of the Hypocrites and Their Destination Allah states that whoever embraces the faith, reverts from it, embraces it again, reverts from it and remains on disbelief and increases in it until death, then he will never have a chance to gain accepted repentance after death. Nor will Allah forgive him, or deliver him from his plight to the path of correct guidance. This is why Allah said, لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا (Allah will not forgive them, nor guide them on the (right) way). Ibn Abi Hatim recorded that his father said that Ahmad bin 'Abdah related that Hafs bin Jami' said that Samak said that 'Ikrimah reported that Ibn 'Abbas commented; ثُمَّ ازْدَادُوا كُفْرًا (and go on increasing in disbelief), "They remain on disbelief until they die." Mujahid said similarly. Allah then said, بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا (Give to the hypocrites the tidings that there is for them a painful torment.) Hence, the hypocrites have this characteristic, for they believe, then disbelieve, and this is why their hearts become sealed. Allah describes the hypocrites as taking the disbelievers as friends instead of the believers, meaning they are the disbelievers' supporters in reality, for they give them their loyalty and friendship in secret. They also say to disbelievers when they are alone with them, "We are with you, we only mock the believers by pretending to follow their religion." Allah said, while chastising them for being friends with the disbelievers, أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ (do they seek honor, with them) Allah then states that honor, power and glory is for Him Alone without partners, and for those whom Allah grants such qualities to. Allah said, مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا (Whosoever desires honor, then to Allah belong all honor)[35:10], and, وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ (But honor belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not)[63:8]. The statement that honor is Allah's Alone, is meant to encourage the servants to adhere to their servitude to Allah and to be among His faithful servants who will gain victory in this life and when the Witnesses stand up to testify on the Day of Resurection. Allah's statement, وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ (And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them.) The Ayah means, if you still commit this prohibition after being aware of its prohibition, sitting with them where Allah's Ayat are rejected, mocked at and denied, and you sanction such conduct, then you have participated with them in what they are doing. So Allah said, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them.) concerning the burden they will earn. What has already been revealed in the Book – as the Ayah says – is the Ayah in Surat Al-An'am [6], which was revealed in Makkah, وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ (And when you see those who engage in false conversation about Our verses (of the Qur'an) by mocking at them, stay away from them). Muqatil bin Hayyan said that this Ayah [4:140] abrogated the Ayah in Surat Al-An'am, referring to the part that says here, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them), and Allah's statement in Al-An'am, وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَلَٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ (Those who fear Allah, keep their duty to Him and avoid evil, are not responsible for them (the disbelievers) in any case, but (their duty) is to remind them, that they may have Taqwa)[6:69]. Allah's statement, إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا (Surely, Allah will collect the hypocrites and disbelievers all together in Hell.) means, just as the hypocrites participate in the Kufr of disbelievers, Allah will join them all together to reside in the Fire for eternity, dwelling in torment, punishment, enchained, restrained and in drinking boiling water.

Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (right) way (137)Give to the hypocrites the tidings that there is for them a painful torment (138)Those who take disbelievers for friends instead of believers, do they seek honor with them? Verily, then to Allah belongs all honor (139)And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell (140) Characteristics of the Hypocrites and Their Destination Allah states that whoever embraces the faith, reverts from it, embraces it again, reverts from it and remains on disbelief and increases in it until death, then he will never have a chance to gain accepted repentance after death. Nor will Allah forgive him, or deliver him from his plight to the path of correct guidance. This is why Allah said, لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا (Allah will not forgive them, nor guide them on the (right) way). Ibn Abi Hatim recorded that his father said that Ahmad bin 'Abdah related that Hafs bin Jami' said that Samak said that 'Ikrimah reported that Ibn 'Abbas commented; ثُمَّ ازْدَادُوا كُفْرًا (and go on increasing in disbelief), "They remain on disbelief until they die." Mujahid said similarly. Allah then said, بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا (Give to the hypocrites the tidings that there is for them a painful torment.) Hence, the hypocrites have this characteristic, for they believe, then disbelieve, and this is why their hearts become sealed. Allah describes the hypocrites as taking the disbelievers as friends instead of the believers, meaning they are the disbelievers' supporters in reality, for they give them their loyalty and friendship in secret. They also say to disbelievers when they are alone with them, "We are with you, we only mock the believers by pretending to follow their religion." Allah said, while chastising them for being friends with the disbelievers, أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ (do they seek honor, with them) Allah then states that honor, power and glory is for Him Alone without partners, and for those whom Allah grants such qualities to. Allah said, مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا (Whosoever desires honor, then to Allah belong all honor)[35:10], and, وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ (But honor belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not)[63:8]. The statement that honor is Allah's Alone, is meant to encourage the servants to adhere to their servitude to Allah and to be among His faithful servants who will gain victory in this life and when the Witnesses stand up to testify on the Day of Resurection. Allah's statement, وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ (And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them.) The Ayah means, if you still commit this prohibition after being aware of its prohibition, sitting with them where Allah's Ayat are rejected, mocked at and denied, and you sanction such conduct, then you have participated with them in what they are doing. So Allah said, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them.) concerning the burden they will earn. What has already been revealed in the Book – as the Ayah says – is the Ayah in Surat Al-An'am [6], which was revealed in Makkah, وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ (And when you see those who engage in false conversation about Our verses (of the Qur'an) by mocking at them, stay away from them). Muqatil bin Hayyan said that this Ayah [4:140] abrogated the Ayah in Surat Al-An'am, referring to the part that says here, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them), and Allah's statement in Al-An'am, وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَلَٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ (Those who fear Allah, keep their duty to Him and avoid evil, are not responsible for them (the disbelievers) in any case, but (their duty) is to remind them, that they may have Taqwa)[6:69]. Allah's statement, إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا (Surely, Allah will collect the hypocrites and disbelievers all together in Hell.) means, just as the hypocrites participate in the Kufr of disbelievers, Allah will join them all together to reside in the Fire for eternity, dwelling in torment, punishment, enchained, restrained and in drinking boiling water.

Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (right) way (137)Give to the hypocrites the tidings that there is for them a painful torment (138)Those who take disbelievers for friends instead of believers, do they seek honor with them? Verily, then to Allah belongs all honor (139)And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell (140) Characteristics of the Hypocrites and Their Destination Allah states that whoever embraces the faith, reverts from it, embraces it again, reverts from it and remains on disbelief and increases in it until death, then he will never have a chance to gain accepted repentance after death. Nor will Allah forgive him, or deliver him from his plight to the path of correct guidance. This is why Allah said, لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا (Allah will not forgive them, nor guide them on the (right) way). Ibn Abi Hatim recorded that his father said that Ahmad bin 'Abdah related that Hafs bin Jami' said that Samak said that 'Ikrimah reported that Ibn 'Abbas commented; ثُمَّ ازْدَادُوا كُفْرًا (and go on increasing in disbelief), "They remain on disbelief until they die." Mujahid said similarly. Allah then said, بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا (Give to the hypocrites the tidings that there is for them a painful torment.) Hence, the hypocrites have this characteristic, for they believe, then disbelieve, and this is why their hearts become sealed. Allah describes the hypocrites as taking the disbelievers as friends instead of the believers, meaning they are the disbelievers' supporters in reality, for they give them their loyalty and friendship in secret. They also say to disbelievers when they are alone with them, "We are with you, we only mock the believers by pretending to follow their religion." Allah said, while chastising them for being friends with the disbelievers, أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ (do they seek honor, with them) Allah then states that honor, power and glory is for Him Alone without partners, and for those whom Allah grants such qualities to. Allah said, مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا (Whosoever desires honor, then to Allah belong all honor)[35:10], and, وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ (But honor belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not)[63:8]. The statement that honor is Allah's Alone, is meant to encourage the servants to adhere to their servitude to Allah and to be among His faithful servants who will gain victory in this life and when the Witnesses stand up to testify on the Day of Resurection. Allah's statement, وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ (And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and mocked at, then sit not with them, until they engage in talk other than that; certainly in that case you would be like them.) The Ayah means, if you still commit this prohibition after being aware of its prohibition, sitting with them where Allah's Ayat are rejected, mocked at and denied, and you sanction such conduct, then you have participated with them in what they are doing. So Allah said, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them.) concerning the burden they will earn. What has already been revealed in the Book – as the Ayah says – is the Ayah in Surat Al-An'am [6], which was revealed in Makkah, وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ (And when you see those who engage in false conversation about Our verses (of the Qur'an) by mocking at them, stay away from them). Muqatil bin Hayyan said that this Ayah [4:140] abrogated the Ayah in Surat Al-An'am, referring to the part that says here, إِنَّكُمْ إِذًا مِّثْلُهُمْ ((But if you stayed with them) certainly in that case you would be like them), and Allah's statement in Al-An'am, وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَلَٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ (Those who fear Allah, keep their duty to Him and avoid evil, are not responsible for them (the disbelievers) in any case, but (their duty) is to remind them, that they may have Taqwa)[6:69]. Allah's statement, إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا (Surely, Allah will collect the hypocrites and disbelievers all together in Hell.) means, just as the hypocrites participate in the Kufr of disbelievers, Allah will join them all together to reside in the Fire for eternity, dwelling in torment, punishment, enchained, restrained and in drinking boiling water.

Those who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you?" But if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers" Allah will judge between you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers a way (to triumph) over the believers (141) Hypocrites Wait and Watch what Happens to Muslims Allah states that the hypocrites watch and await the harm that occurs to the believers, awaiting the time when the Muslim circumstances and religion are dissolved and the state of Kufr takes over. فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللَّهِ (if you gain a victory from Allah) triumph, aid and booty, قَالُوا أَلَمْ نَكُن مَّعَكُمْ (they say, "Were we not with you?") trying to come closer to the believers with this statement. However, وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ (But if the disbelievers gain a success,) by gaining victory over the believers sometimes, just as occurred during Uhud, for surely, the Messengers are tested, but the final victory is theirs. قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَ (they say (to them), "Did we not gain mastery over you and did we not protect you from the believers?") meaning, did we not help you in secret and try our best to confuse the believers and weaken their resolve, until you gained victory over them? This statement of the hypocrites is an attempt to strengthen relations with the disbelievers, because they pretend to be friends with both parties so that they will be safe from their harm, due to their weak faith and lack of certainty. Allah said, فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ (Allah will judge between you (all) on the Day of Resurrection) meaning, by what He knows about you, O hypocrites. Therefore, do not be deceived by being shaded under the protection of Islamic Law in this life, which is such only out of Allah's wisdom. Surely, on the Day of Resurrection, your pretending shall not benefit you, because on that Day, the secrets of the souls will be disclosed and the contents of the hearts will be collected. Allah said, وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا (And never will Allah grant to the disbelievers a way (to triumph) over the believers). 'Abdur-Razzaq recorded that Yasi' Al-Kindi said, "A man came to 'Ali bin Abi Talib and said, 'What about this Ayah, وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا (And never will Allah grant to the disbelievers a way (to triumph) over the believers.) 'Ali said, 'Come closer, come closer. Allah will judge between you on the Day of Resurrection, and He will not grant victory for the disbelievers over the believers.'" Ibn Jurayj recorded that 'Ata' Al-Khurasani said that Ibn 'Abbas said that, وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا (And never will Allah grant to the disbelievers a way (to triumph) over the believers.) "Will occur on the Day of Resurrection." As-Suddi recorded that Abu Malik Al-Ashja'i said that it occurs on the Day of Resurrection. As-Suddi said that "way" means, proof. It is possible that the meaning of, 'and never will Allah grant to the disbelievers a way (to triumph) over the believers', is in this life by being unable to exterminate the believers completely, although they sometimes gain victory over some Muslims. However, the Final Triumph will be for the believers in this life and the Hereafter. Allah said, إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا (Verily, We will indeed make victorious Our Messengers and those who believe in the worldly life)[40:51] This provides a rebuttal to the wishes of the hypocrites for the destruction of the believers, and their loyalty to the disbelievers, fearing for themselves if they are victorious. In another Ayah, Allah said, فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ (And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship)[5:52], until, نَادِمِينَ (Regretful)[5:52]

Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for Salah, they stand with laziness and to be seen of men, and they do not remember Allah but little (142)(They are) swaying between this and that, belonging neither to these nor to those; and he whom Allah sends astray, you will not find for him a way (143) The Hypocrites Try to Deceive Allah and Sway Between Believers and Disbelievers In the beginning of Surat Al-Baqarah [2], we mentioned Allah's statement, يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا (They (think to) deceive Allah and those who believe)[2:9]. Here, Allah states, إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ (Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them.) There is no doubt that Allah can never be deceived, for He has perfect knowledge of the secrets and what the hearts conceal. However, the hypocrites, due to their ignorance, scarce knowledge and weak minds, think that since they were successful in deceiving people, using Islamic Law as a cover of safety for themselves, they will acquire the same status with Allah on the Day of Resurrection and deceive Him too. Allah states that on that Day, the hypocrites will swear to Him that they were on the path of righteousness and correctness thinking that such statement will benefit them with Allah. For instance, Allah said, يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ (On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you) Allah's statement, وَهُوَ خَادِعُهُمْ (but it is He Who deceives them) means, He lures them further into injustice and misguidance. He also prevents them from reaching the truth in this life and on the Day of Resurrection. Allah said, يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ (On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!" It will be said: "Go back to your rear! Then seek a light!")[57:13] until, وَبِئْسَ الْمَصِيرُ (And worst indeed is that destination)[57:15]. A Hadith states; مَن سَمَّعَ سَمَّعَ اللهُ بِهِ، وَمَنْ رَاءَى رَاءَى اللهُ بِهِ (Whoever wants to be heard of, Allah will make him heard of, and whoever wants to be seen, Allah will show him.) Allah's statement, وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ (And when they stand up for Salah, they stand with laziness). This is the characteristic of the hypocrites with the most honored, best and righteous act of worship, the prayer. When they stand for prayer, they stand in laziness because they neither truly intend to perform it nor do they believe in it, have humility in it, or understand it. This is the description of their outward attitude! As for their hearts, Allah said, يُرَاءُونَ النَّاسَ (to be seen of men) meaning, they do not have sincerity when worshipping Allah. Rather, they show off to people so that they gain closeness to them. They are often absent from the prayers that they can hide away from, such as the 'Isha' prayer and the Dawn prayer that are prayed in darkness. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, أَثْقَلُ الصَّلَاةِ عَلَى الْمُنَافِقِينَ صَلَاةُ الْعِشَاءِ وَصَلَاةُ الْفَجْرِ، وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْوًا، وَلَقَدْ هَمَمْتُ أَنْ آمُرَ بِالصَّلَاةِ فَتُقَامُ، ثُمَّ آمُرَ رَجُلًا فَيُصَلِّي بِالنَّاسِ، ثُمَّ أَنْطَلِقَ مَعِيَ بِرِجَالٍ مَعَهُمْ حُزَمٌ مِنْ حَطَبٍ، إِلى قَوْمٍ لَا يَشْهَدُونَ الصَّلَاةَ، فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ بِالنَّارِ (The heaviest prayers on the hypocrites are the 'Isha' and Dawn prayers. If they know their rewards, they will attend them even if they have to crawl. I was about to order someone to pronounce the Adhan for the prayer, then order someone to lead the prayer for the people, then order some men to collect fire-wood (fuel); then I would burn the houses around men who did not attend the (compulsory congregational) prayer.) In another narration, the Prophet ﷺ said, وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ عَلِمَ أَحَدُهُمْ أَنَّهُ يَجِدُ عَرْقًا سَمِينًا أَوْ مِرْمَاتَيْنِ حَسَنَتَيْنِ، لَشَهِدَ الصَّلَاةَ، وَلَوْلَا مَا فِي الْبُيُوتِ مِنَ النِّسَاءِ وَالذُّرِّيَّـةِ لَحَرَّقْتُ عَلَيْهِمْ بُيُوتَهُمْ بِالنَّارِ (By Him, in Whose Hand my soul is, if anyone of them had known that he would get a bone covered with good meat or two (small) pieces of meat between two ribs, he would have turned up for the prayer, and had it not been that the houses have women and children in them, I would burn their homes around them.) Allah's statement, وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا (And they do not remember Allah but little) means, during the prayer they do not feel humbleness or pay attention to what they are reciting. Rather, during their prayer, they are inattentive, jesting and avoid the good that they are meant to receive from prayer. Imam Malik reported that Al-'Ala' bin 'Abdur-Rahman said that Anas bin Malik said that the Messenger of Allah ﷺ said, تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، يَجْلِسُ يَرْقُبُ الشَّمْسَ، حَتَّى إِذَا كَانَتْ بَيْنَ قَرْنَيِ الشَّيْطَانِ، قَامَ فَنَقَرَ أَرْبَعًا، لَا يَذْكُرُ اللهَ فِيهَا إِلَّا قَلِيلًا (This is the prayer of the hypocrite, this is the prayer of the hypocrite, this is the prayer of the hypocrite. He sits watching the sun until when it goes down between the two horns of the devil, he stands up pecks out four Rak'ahs (for 'Asr) without remembering Allah during them except little.) Muslim, At-Tirmidhi and An-Nasa'i also recorded it. At-Tirmidhi said "Hasan Sahih". Allah's statement, مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ ((They are) swaying between this and that, belonging neither to these) means that the hypocrites are swaying between faith and disbelief. So they are neither with believers inwardly or outwardly nor with disbelievers inwardly or outwardly. Rather, they are with the believers outwardly and with the disbelievers inwardly. Some of them would suffer fits of doubt, leaning towards these sometimes and towards those sometimes, كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا (Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still)[2:20]. Mujahid said; مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ ((They are) swaying between this and that, belonging neither to these) "The Companions of Muhammad ﷺ, وَلَا إِلَىٰ هَٰؤُلَاءِ (nor to those): the Jews." Ibn Jarir recorded that Ibn 'Umar said that the Prophet ﷺ said, مَثَلُ الْمُنَافِقِ كَمَثَلِ الشَّاةِ الْعَائِرَةِ بَيْنَ الْغَنَمَيْنِ، تَعِيرُ إِلى هَذِهِ مَرَّةً، وَإِلَى هَذِهِ مَرَّةً، وَلَا تَدْرِي أَيَّتَهُمَا تَتْبَعُ (The example of the hypocrite is the example of the sheep wandering between two herds, sometimes she goes to one of them, and sometimes the other, confused over whom she should follow.) Muslim also recorded it. This is why Allah said afterwards, وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا (and he whom Allah sends astray, you will not find for him a way.) meaning, whomever He leads astray from the guidance, فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا (For him you will find no Wali (guiding friend) to lead him (to the right path))[18:17] because, مَن يُضْلِلِ اللَّهُ فَلاَ هَادِيَ لَهُ (Whomsoever Allah sends astray, none can guide him). So the hypocrites whom Allah has led astray from the paths of safety will never find a guide to direct them, nor someone to save them. There is none who can resist Allah's decision, and He is not asked about what He does, while they all will be asked.

Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for Salah, they stand with laziness and to be seen of men, and they do not remember Allah but little (142)(They are) swaying between this and that, belonging neither to these nor to those; and he whom Allah sends astray, you will not find for him a way (143) The Hypocrites Try to Deceive Allah and Sway Between Believers and Disbelievers In the beginning of Surat Al-Baqarah [2], we mentioned Allah's statement, يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا (They (think to) deceive Allah and those who believe)[2:9]. Here, Allah states, إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ (Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them.) There is no doubt that Allah can never be deceived, for He has perfect knowledge of the secrets and what the hearts conceal. However, the hypocrites, due to their ignorance, scarce knowledge and weak minds, think that since they were successful in deceiving people, using Islamic Law as a cover of safety for themselves, they will acquire the same status with Allah on the Day of Resurrection and deceive Him too. Allah states that on that Day, the hypocrites will swear to Him that they were on the path of righteousness and correctness thinking that such statement will benefit them with Allah. For instance, Allah said, يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ (On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you) Allah's statement, وَهُوَ خَادِعُهُمْ (but it is He Who deceives them) means, He lures them further into injustice and misguidance. He also prevents them from reaching the truth in this life and on the Day of Resurrection. Allah said, يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ (On the Day when the hypocrites ـ men and women ـ will say to the believers: "Wait for us! Let us get something from your light!" It will be said: "Go back to your rear! Then seek a light!")[57:13] until, وَبِئْسَ الْمَصِيرُ (And worst indeed is that destination)[57:15]. A Hadith states; مَن سَمَّعَ سَمَّعَ اللهُ بِهِ، وَمَنْ رَاءَى رَاءَى اللهُ بِهِ (Whoever wants to be heard of, Allah will make him heard of, and whoever wants to be seen, Allah will show him.) Allah's statement, وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ (And when they stand up for Salah, they stand with laziness). This is the characteristic of the hypocrites with the most honored, best and righteous act of worship, the prayer. When they stand for prayer, they stand in laziness because they neither truly intend to perform it nor do they believe in it, have humility in it, or understand it. This is the description of their outward attitude! As for their hearts, Allah said, يُرَاءُونَ النَّاسَ (to be seen of men) meaning, they do not have sincerity when worshipping Allah. Rather, they show off to people so that they gain closeness to them. They are often absent from the prayers that they can hide away from, such as the 'Isha' prayer and the Dawn prayer that are prayed in darkness. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, أَثْقَلُ الصَّلَاةِ عَلَى الْمُنَافِقِينَ صَلَاةُ الْعِشَاءِ وَصَلَاةُ الْفَجْرِ، وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْوًا، وَلَقَدْ هَمَمْتُ أَنْ آمُرَ بِالصَّلَاةِ فَتُقَامُ، ثُمَّ آمُرَ رَجُلًا فَيُصَلِّي بِالنَّاسِ، ثُمَّ أَنْطَلِقَ مَعِيَ بِرِجَالٍ مَعَهُمْ حُزَمٌ مِنْ حَطَبٍ، إِلى قَوْمٍ لَا يَشْهَدُونَ الصَّلَاةَ، فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ بِالنَّارِ (The heaviest prayers on the hypocrites are the 'Isha' and Dawn prayers. If they know their rewards, they will attend them even if they have to crawl. I was about to order someone to pronounce the Adhan for the prayer, then order someone to lead the prayer for the people, then order some men to collect fire-wood (fuel); then I would burn the houses around men who did not attend the (compulsory congregational) prayer.) In another narration, the Prophet ﷺ said, وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ عَلِمَ أَحَدُهُمْ أَنَّهُ يَجِدُ عَرْقًا سَمِينًا أَوْ مِرْمَاتَيْنِ حَسَنَتَيْنِ، لَشَهِدَ الصَّلَاةَ، وَلَوْلَا مَا فِي الْبُيُوتِ مِنَ النِّسَاءِ وَالذُّرِّيَّـةِ لَحَرَّقْتُ عَلَيْهِمْ بُيُوتَهُمْ بِالنَّارِ (By Him, in Whose Hand my soul is, if anyone of them had known that he would get a bone covered with good meat or two (small) pieces of meat between two ribs, he would have turned up for the prayer, and had it not been that the houses have women and children in them, I would burn their homes around them.) Allah's statement, وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا (And they do not remember Allah but little) means, during the prayer they do not feel humbleness or pay attention to what they are reciting. Rather, during their prayer, they are inattentive, jesting and avoid the good that they are meant to receive from prayer. Imam Malik reported that Al-'Ala' bin 'Abdur-Rahman said that Anas bin Malik said that the Messenger of Allah ﷺ said, تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، يَجْلِسُ يَرْقُبُ الشَّمْسَ، حَتَّى إِذَا كَانَتْ بَيْنَ قَرْنَيِ الشَّيْطَانِ، قَامَ فَنَقَرَ أَرْبَعًا، لَا يَذْكُرُ اللهَ فِيهَا إِلَّا قَلِيلًا (This is the prayer of the hypocrite, this is the prayer of the hypocrite, this is the prayer of the hypocrite. He sits watching the sun until when it goes down between the two horns of the devil, he stands up pecks out four Rak'ahs (for 'Asr) without remembering Allah during them except little.) Muslim, At-Tirmidhi and An-Nasa'i also recorded it. At-Tirmidhi said "Hasan Sahih". Allah's statement, مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ ((They are) swaying between this and that, belonging neither to these) means that the hypocrites are swaying between faith and disbelief. So they are neither with believers inwardly or outwardly nor with disbelievers inwardly or outwardly. Rather, they are with the believers outwardly and with the disbelievers inwardly. Some of them would suffer fits of doubt, leaning towards these sometimes and towards those sometimes, كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا (Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still)[2:20]. Mujahid said; مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ ((They are) swaying between this and that, belonging neither to these) "The Companions of Muhammad ﷺ, وَلَا إِلَىٰ هَٰؤُلَاءِ (nor to those): the Jews." Ibn Jarir recorded that Ibn 'Umar said that the Prophet ﷺ said, مَثَلُ الْمُنَافِقِ كَمَثَلِ الشَّاةِ الْعَائِرَةِ بَيْنَ الْغَنَمَيْنِ، تَعِيرُ إِلى هَذِهِ مَرَّةً، وَإِلَى هَذِهِ مَرَّةً، وَلَا تَدْرِي أَيَّتَهُمَا تَتْبَعُ (The example of the hypocrite is the example of the sheep wandering between two herds, sometimes she goes to one of them, and sometimes the other, confused over whom she should follow.) Muslim also recorded it. This is why Allah said afterwards, وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا (and he whom Allah sends astray, you will not find for him a way.) meaning, whomever He leads astray from the guidance, فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا (For him you will find no Wali (guiding friend) to lead him (to the right path))[18:17] because, مَن يُضْلِلِ اللَّهُ فَلاَ هَادِيَ لَهُ (Whomsoever Allah sends astray, none can guide him). So the hypocrites whom Allah has led astray from the paths of safety will never find a guide to direct them, nor someone to save them. There is none who can resist Allah's decision, and He is not asked about what He does, while they all will be asked.

O you who believe! Do not take disbelievers as friends instead of believers. Do you wish to offer Allah a manifest Sultan against yourselves (144)Verily, the hyprocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them (145)Except those who repent, do righteous good deeds, depend on Allah, and purify their religion for Allah, then they will be with the believers. And Allah will grant the believers a great reward (146)Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing (147) The Prohibition of Wilayah with the Disbelievers Allah forbids His believing servants from taking the disbelievers as friends instead of the believers. This includes being friends and associates of the disbelievers, advising them, being intimate with them and exposing the secrets of the believers to them. In another Ayah, Allah said, لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ (Let not the believers take the disbelievers as friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself). meaning, He warns you against His punishment if you fall into what He has prohibited. This is why Allah said here, أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا (Do you wish to offer Allah a manifest Sultan against yourselves?) meaning, proof against you that warrants receiving His torment. Ibn Abi Hatim narrated that Ibn 'Abbas commented; سُلْطَانًا مُّبِينًا (manifest Sultan), "The word Sultan in the Qur'an means proof. " There is an authentic chain of narration for this statement, which is also the saying of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Muhammad bin Ka'b Al-Qurazi, Ad-Dahhak, As-Suddi and An-Nadr bin 'Arabi. The Hypocrites and the Friends of Disbelievers are in the Lowest Depth of the Fire, Unless they Repent Allah then states that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths of the Fire;) on the Day of Resurrection due to their tremendous Kufr. Al-Walibi ['Ali bin Abi Talhah] said that Ibn 'Abbas said, فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (in the lowest depths (grade) of the Fire;) means, in the bottom of the Fire. Other scholars said that the Fire has ever lower depths just as Paradise had ever higher grades. Ibn Jarir recorded that 'Abdullah bin Mas'ud said that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths (grade) of the Fire), Inside coffins of Fire that surround them, for they are closed and sealed in them. Ibn Abi Hatim recorded that when Ibn Mas'ud was asked about the hypocrites, he said, "They will be placed in coffins made of fire and they will be closed in them in the lowest depth of the Fire." وَلَن تَجِدَ لَهُمْ نَصِيرًا (no helper will you find for them.) to save them from their misery and painful torment. Allah then states that whoever among the hypocrites repents in this life, Allah will accept his repentance and sorrow, if his repentance were sincere and he then follows it by performing righteous deeds, all the while depending on his Lord. Allah said, إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ (Except those who repent (from hypocrisy), do righteous good deeds, depend on Allah, and purify their religion for Allah) replacing showing off with sincerity, so that their good deeds will benefit them, even if they were minute. فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ (then they will be with the believers.) on the Day of Resurrection, وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا (And Allah will grant to the believers a great reward.) Allah then states that He is too Rich to need anyone and that He only punishes the servants because of their sins, مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ (Why should Allah punish you if you have thanked (Him) and have believed in Him.) by correcting your actions and having faith in Allah and His Messenger ﷺ, وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا (And Allah is Ever All-Appreciative (of good), All-Knowing.) Allah appreciates those who appreciate Him, and has knowledge of those whose hearts believe in Him, and He will give them perfect reward.

O you who believe! Do not take disbelievers as friends instead of believers. Do you wish to offer Allah a manifest Sultan against yourselves (144)Verily, the hyprocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them (145)Except those who repent, do righteous good deeds, depend on Allah, and purify their religion for Allah, then they will be with the believers. And Allah will grant the believers a great reward (146)Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing (147) The Prohibition of Wilayah with the Disbelievers Allah forbids His believing servants from taking the disbelievers as friends instead of the believers. This includes being friends and associates of the disbelievers, advising them, being intimate with them and exposing the secrets of the believers to them. In another Ayah, Allah said, لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ (Let not the believers take the disbelievers as friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself). meaning, He warns you against His punishment if you fall into what He has prohibited. This is why Allah said here, أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا (Do you wish to offer Allah a manifest Sultan against yourselves?) meaning, proof against you that warrants receiving His torment. Ibn Abi Hatim narrated that Ibn 'Abbas commented; سُلْطَانًا مُّبِينًا (manifest Sultan), "The word Sultan in the Qur'an means proof. " There is an authentic chain of narration for this statement, which is also the saying of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Muhammad bin Ka'b Al-Qurazi, Ad-Dahhak, As-Suddi and An-Nadr bin 'Arabi. The Hypocrites and the Friends of Disbelievers are in the Lowest Depth of the Fire, Unless they Repent Allah then states that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths of the Fire;) on the Day of Resurrection due to their tremendous Kufr. Al-Walibi ['Ali bin Abi Talhah] said that Ibn 'Abbas said, فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (in the lowest depths (grade) of the Fire;) means, in the bottom of the Fire. Other scholars said that the Fire has ever lower depths just as Paradise had ever higher grades. Ibn Jarir recorded that 'Abdullah bin Mas'ud said that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths (grade) of the Fire), Inside coffins of Fire that surround them, for they are closed and sealed in them. Ibn Abi Hatim recorded that when Ibn Mas'ud was asked about the hypocrites, he said, "They will be placed in coffins made of fire and they will be closed in them in the lowest depth of the Fire." وَلَن تَجِدَ لَهُمْ نَصِيرًا (no helper will you find for them.) to save them from their misery and painful torment. Allah then states that whoever among the hypocrites repents in this life, Allah will accept his repentance and sorrow, if his repentance were sincere and he then follows it by performing righteous deeds, all the while depending on his Lord. Allah said, إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ (Except those who repent (from hypocrisy), do righteous good deeds, depend on Allah, and purify their religion for Allah) replacing showing off with sincerity, so that their good deeds will benefit them, even if they were minute. فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ (then they will be with the believers.) on the Day of Resurrection, وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا (And Allah will grant to the believers a great reward.) Allah then states that He is too Rich to need anyone and that He only punishes the servants because of their sins, مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ (Why should Allah punish you if you have thanked (Him) and have believed in Him.) by correcting your actions and having faith in Allah and His Messenger ﷺ, وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا (And Allah is Ever All-Appreciative (of good), All-Knowing.) Allah appreciates those who appreciate Him, and has knowledge of those whose hearts believe in Him, and He will give them perfect reward.

O you who believe! Do not take disbelievers as friends instead of believers. Do you wish to offer Allah a manifest Sultan against yourselves (144)Verily, the hyprocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them (145)Except those who repent, do righteous good deeds, depend on Allah, and purify their religion for Allah, then they will be with the believers. And Allah will grant the believers a great reward (146)Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing (147) The Prohibition of Wilayah with the Disbelievers Allah forbids His believing servants from taking the disbelievers as friends instead of the believers. This includes being friends and associates of the disbelievers, advising them, being intimate with them and exposing the secrets of the believers to them. In another Ayah, Allah said, لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ (Let not the believers take the disbelievers as friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself). meaning, He warns you against His punishment if you fall into what He has prohibited. This is why Allah said here, أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا (Do you wish to offer Allah a manifest Sultan against yourselves?) meaning, proof against you that warrants receiving His torment. Ibn Abi Hatim narrated that Ibn 'Abbas commented; سُلْطَانًا مُّبِينًا (manifest Sultan), "The word Sultan in the Qur'an means proof. " There is an authentic chain of narration for this statement, which is also the saying of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Muhammad bin Ka'b Al-Qurazi, Ad-Dahhak, As-Suddi and An-Nadr bin 'Arabi. The Hypocrites and the Friends of Disbelievers are in the Lowest Depth of the Fire, Unless they Repent Allah then states that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths of the Fire;) on the Day of Resurrection due to their tremendous Kufr. Al-Walibi ['Ali bin Abi Talhah] said that Ibn 'Abbas said, فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (in the lowest depths (grade) of the Fire;) means, in the bottom of the Fire. Other scholars said that the Fire has ever lower depths just as Paradise had ever higher grades. Ibn Jarir recorded that 'Abdullah bin Mas'ud said that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths (grade) of the Fire), Inside coffins of Fire that surround them, for they are closed and sealed in them. Ibn Abi Hatim recorded that when Ibn Mas'ud was asked about the hypocrites, he said, "They will be placed in coffins made of fire and they will be closed in them in the lowest depth of the Fire." وَلَن تَجِدَ لَهُمْ نَصِيرًا (no helper will you find for them.) to save them from their misery and painful torment. Allah then states that whoever among the hypocrites repents in this life, Allah will accept his repentance and sorrow, if his repentance were sincere and he then follows it by performing righteous deeds, all the while depending on his Lord. Allah said, إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ (Except those who repent (from hypocrisy), do righteous good deeds, depend on Allah, and purify their religion for Allah) replacing showing off with sincerity, so that their good deeds will benefit them, even if they were minute. فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ (then they will be with the believers.) on the Day of Resurrection, وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا (And Allah will grant to the believers a great reward.) Allah then states that He is too Rich to need anyone and that He only punishes the servants because of their sins, مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ (Why should Allah punish you if you have thanked (Him) and have believed in Him.) by correcting your actions and having faith in Allah and His Messenger ﷺ, وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا (And Allah is Ever All-Appreciative (of good), All-Knowing.) Allah appreciates those who appreciate Him, and has knowledge of those whose hearts believe in Him, and He will give them perfect reward.

O you who believe! Do not take disbelievers as friends instead of believers. Do you wish to offer Allah a manifest Sultan against yourselves (144)Verily, the hyprocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them (145)Except those who repent, do righteous good deeds, depend on Allah, and purify their religion for Allah, then they will be with the believers. And Allah will grant the believers a great reward (146)Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing (147) The Prohibition of Wilayah with the Disbelievers Allah forbids His believing servants from taking the disbelievers as friends instead of the believers. This includes being friends and associates of the disbelievers, advising them, being intimate with them and exposing the secrets of the believers to them. In another Ayah, Allah said, لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ (Let not the believers take the disbelievers as friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself). meaning, He warns you against His punishment if you fall into what He has prohibited. This is why Allah said here, أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا (Do you wish to offer Allah a manifest Sultan against yourselves?) meaning, proof against you that warrants receiving His torment. Ibn Abi Hatim narrated that Ibn 'Abbas commented; سُلْطَانًا مُّبِينًا (manifest Sultan), "The word Sultan in the Qur'an means proof. " There is an authentic chain of narration for this statement, which is also the saying of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Muhammad bin Ka'b Al-Qurazi, Ad-Dahhak, As-Suddi and An-Nadr bin 'Arabi. The Hypocrites and the Friends of Disbelievers are in the Lowest Depth of the Fire, Unless they Repent Allah then states that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths of the Fire;) on the Day of Resurrection due to their tremendous Kufr. Al-Walibi ['Ali bin Abi Talhah] said that Ibn 'Abbas said, فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (in the lowest depths (grade) of the Fire;) means, in the bottom of the Fire. Other scholars said that the Fire has ever lower depths just as Paradise had ever higher grades. Ibn Jarir recorded that 'Abdullah bin Mas'ud said that, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ (Verily, the hypocrites will be in the lowest depths (grade) of the Fire), Inside coffins of Fire that surround them, for they are closed and sealed in them. Ibn Abi Hatim recorded that when Ibn Mas'ud was asked about the hypocrites, he said, "They will be placed in coffins made of fire and they will be closed in them in the lowest depth of the Fire." وَلَن تَجِدَ لَهُمْ نَصِيرًا (no helper will you find for them.) to save them from their misery and painful torment. Allah then states that whoever among the hypocrites repents in this life, Allah will accept his repentance and sorrow, if his repentance were sincere and he then follows it by performing righteous deeds, all the while depending on his Lord. Allah said, إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ (Except those who repent (from hypocrisy), do righteous good deeds, depend on Allah, and purify their religion for Allah) replacing showing off with sincerity, so that their good deeds will benefit them, even if they were minute. فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ (then they will be with the believers.) on the Day of Resurrection, وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا (And Allah will grant to the believers a great reward.) Allah then states that He is too Rich to need anyone and that He only punishes the servants because of their sins, مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ (Why should Allah punish you if you have thanked (Him) and have believed in Him.) by correcting your actions and having faith in Allah and His Messenger ﷺ, وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا (And Allah is Ever All-Appreciative (of good), All-Knowing.) Allah appreciates those who appreciate Him, and has knowledge of those whose hearts believe in Him, and He will give them perfect reward.

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower (148)Whether you disclose a good deed or conceal it, or pardon an evil, verily, Allah is Ever Pardoning, All-Powerful (149) The Permission to Utter Evil in Public, For One Who Was Wronged Ali bin Abi Talhah said that Ibn 'Abbas commented on the Ayah, لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ (Allah does not like that the evil should be uttered in public) "Allah does not like that any one should invoke Him against anyone else, unless one was wronged. In this case, Allah allows one to invoke Him against whoever wronged him. Hence Allah's statement, إِلَّا مَن ظُلِمَ (except by him who has been wronged.) Yet, it is better for one if he observes patience." Al-Hasan Al-Basri commented, "One should not invoke Allah (for curses) against whoever wronged him. Rather, he should supplicate, 'O Allah! Help me against him and take my right from him.'" In another narration, Al-Hasan said, "Allah has allowed one to invoke Him against whoever wronged him without transgressing the limits." 'Abdul-Karim bin Malik Al-Jazari said about this Ayah; "When a man curses you, you could curse him in retaliation. But if he lies about you, you may not lie about him. وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ (And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.)" Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, الـمُسْتَبَّانِ مَا قَالَا، فَعَلَى الْبَادِئ مِنْهُمَا مَا لَمْ يَعْتَدِ الْمَظْلُومُ (Whatever words are uttered by those who curse each other, then he who started it will carry the burden thereof, unless the one who was wronged transgresses the limit.) Allah said, إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا (Whether you disclose a good deed, or conceal it, or pardon an evil; verily, Allah is Ever Pardoning, All-Powerful.) Meaning when you, mankind, admit to a good favor done to you, or conceal it, and forgive those who wrong you, then this will bring you closer to Allah and increase your reward with Him. Among Allah's attributes is that He forgives and pardons His servants, although He is able to punish them. Hence Allah's statement, فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا (Verily, Allah is Ever Pardoning, All-Powerful.) It was reported that some of the angels who carry Allah's Throne praise Him saying, "All praise is due to You for Your forbearing even though You have perfect knowledge (in all evil committed)." Some of them supplicate, "All praise is due to You for Your forgiving even though You have perfect ability (to punish)." An authentic Hadith states, مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَلَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ اللهُ (No charity shall ever decrease wealth, and Allah will only increase the honor of a servant who pardons, and he who is humble for Allah's sake, then Allah will elevate his grade.)

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower (148)Whether you disclose a good deed or conceal it, or pardon an evil, verily, Allah is Ever Pardoning, All-Powerful (149) The Permission to Utter Evil in Public, For One Who Was Wronged Ali bin Abi Talhah said that Ibn 'Abbas commented on the Ayah, لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ (Allah does not like that the evil should be uttered in public) "Allah does not like that any one should invoke Him against anyone else, unless one was wronged. In this case, Allah allows one to invoke Him against whoever wronged him. Hence Allah's statement, إِلَّا مَن ظُلِمَ (except by him who has been wronged.) Yet, it is better for one if he observes patience." Al-Hasan Al-Basri commented, "One should not invoke Allah (for curses) against whoever wronged him. Rather, he should supplicate, 'O Allah! Help me against him and take my right from him.'" In another narration, Al-Hasan said, "Allah has allowed one to invoke Him against whoever wronged him without transgressing the limits." 'Abdul-Karim bin Malik Al-Jazari said about this Ayah; "When a man curses you, you could curse him in retaliation. But if he lies about you, you may not lie about him. وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ (And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.)" Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, الـمُسْتَبَّانِ مَا قَالَا، فَعَلَى الْبَادِئ مِنْهُمَا مَا لَمْ يَعْتَدِ الْمَظْلُومُ (Whatever words are uttered by those who curse each other, then he who started it will carry the burden thereof, unless the one who was wronged transgresses the limit.) Allah said, إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا (Whether you disclose a good deed, or conceal it, or pardon an evil; verily, Allah is Ever Pardoning, All-Powerful.) Meaning when you, mankind, admit to a good favor done to you, or conceal it, and forgive those who wrong you, then this will bring you closer to Allah and increase your reward with Him. Among Allah's attributes is that He forgives and pardons His servants, although He is able to punish them. Hence Allah's statement, فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا (Verily, Allah is Ever Pardoning, All-Powerful.) It was reported that some of the angels who carry Allah's Throne praise Him saying, "All praise is due to You for Your forbearing even though You have perfect knowledge (in all evil committed)." Some of them supplicate, "All praise is due to You for Your forgiving even though You have perfect ability (to punish)." An authentic Hadith states, مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَلَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ اللهُ (No charity shall ever decrease wealth, and Allah will only increase the honor of a servant who pardons, and he who is humble for Allah's sake, then Allah will elevate his grade.)

Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers saying, "We believe in some but reject others," and wish to adopt a way in between (150)They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment (151)And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allah is Ever Forgiving, Most Merciful (152) Believing in Some Prophets and Rejecting Others is Pure Kufr Allah threatens those who disbelieve in Him and in His Messengers, such as the Jews and Christians, who differentiate between Allah and His Messengers regarding faith. They believe in some Prophets and reject others, following their desires, lusts and the practices of their forefathers. They do not follow any proof for such distinction, because there is no such proof. Rather, they follow their lusts and prejudices. The Jews, may Allah curse them, believe in the Prophets, except 'Isa and Muhammad, peace be upon them. The Christians believe in the Prophets but reject their Final and Seal, and the most honored among the prophets, Muhammad, peace be upon him. In addition, the Samirah (Samaritans) do not believe in any Prophet after Yuwsha' (Joshua), the successor of Musa bin 'Imran. The Majus (Zoroastrians) are said to believe only in a Prophet called Zoroaster, although they do not believe in the law he brought them casting it behind them, and Allah knows best. Therefore, whoever rejects only one of Allah's Prophets, he will have disbelieved in all of them, because it is required from mankind to believe in every prophet whom Allah sent to the people of the earth. And whoever rejects one Prophet, out of envy, bias and personal whim, he only demonstrates that his faith in other Prophets is not valid, but an act of following desire and whim. This is why Allah said, إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ (Verily, those who disbelieve in Allah and His Messengers...) Thus, Allah describes these people as disbelievers in Allah and His Messengers; وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ (and wish to make distinction between Allah and His Messengers) in faith, وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا (saying, "We believe in some but reject others," and wish to adopt a way in between.) Allah then describes them; أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا (They are in truth disbelievers.) meaning, their disbelief in the Prophet they claim to believe in is clear. This is because their claimed faith in a certain Messenger is not true, for had they truly believed in him, they would have believed in other Messengers, especially if the other Messenger has a stronger proof for his truthfulness. Or at least, they would have strived hard to acquire knowledge of the truth of the other Messenger. Allah said, وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا (And We have prepared for the disbelievers a humiliating torment.) This is just punishment for belittling the Prophets whom they disbelieved in, by ignoring what the Prophet brought to them from Allah, and because they are interested in the insignificant possessions of this world. Or, their behavior could be the result of their disbelief in the Prophet after they were aware of his truth, just as the Jewish rabbis did during the time of Muhammad, the Messenger of Allah ﷺ. The Jews envied the Messenger because of the great prophethood that Allah gave him, and as a consequence, they denied the Messenger, defied him, became his enemies and fought against him. Allah sent humiliation upon them in this life, that shall be followed by disgrace in the Hereafter, وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ (And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah.)[2:61] in this life and the Hereafter. Allah's statement, وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ (And those who believe in Allah and His Messengers and make no distinction between any of them,) This refers to the Ummah of Muhammad ﷺ who believe in every Book that Allah has revealed and in every Prophet whom Allah has sent. Allah said, آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ (The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. All of them believe in Allah.)(2:285). Allah then states that He has prepared great rewards for them, tremendous favor and a handsome bounty, أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ (We shall give them their rewards;) because of their faith in Allah and His Messengers, وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا (and Allah is Ever Forgiving, Most Merciful.) for their sin, if they have any.

Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers saying, "We believe in some but reject others," and wish to adopt a way in between (150)They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment (151)And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allah is Ever Forgiving, Most Merciful (152) Believing in Some Prophets and Rejecting Others is Pure Kufr Allah threatens those who disbelieve in Him and in His Messengers, such as the Jews and Christians, who differentiate between Allah and His Messengers regarding faith. They believe in some Prophets and reject others, following their desires, lusts and the practices of their forefathers. They do not follow any proof for such distinction, because there is no such proof. Rather, they follow their lusts and prejudices. The Jews, may Allah curse them, believe in the Prophets, except 'Isa and Muhammad, peace be upon them. The Christians believe in the Prophets but reject their Final and Seal, and the most honored among the prophets, Muhammad, peace be upon him. In addition, the Samirah (Samaritans) do not believe in any Prophet after Yuwsha' (Joshua), the successor of Musa bin 'Imran. The Majus (Zoroastrians) are said to believe only in a Prophet called Zoroaster, although they do not believe in the law he brought them casting it behind them, and Allah knows best. Therefore, whoever rejects only one of Allah's Prophets, he will have disbelieved in all of them, because it is required from mankind to believe in every prophet whom Allah sent to the people of the earth. And whoever rejects one Prophet, out of envy, bias and personal whim, he only demonstrates that his faith in other Prophets is not valid, but an act of following desire and whim. This is why Allah said, إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ (Verily, those who disbelieve in Allah and His Messengers...) Thus, Allah describes these people as disbelievers in Allah and His Messengers; وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ (and wish to make distinction between Allah and His Messengers) in faith, وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا (saying, "We believe in some but reject others," and wish to adopt a way in between.) Allah then describes them; أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا (They are in truth disbelievers.) meaning, their disbelief in the Prophet they claim to believe in is clear. This is because their claimed faith in a certain Messenger is not true, for had they truly believed in him, they would have believed in other Messengers, especially if the other Messenger has a stronger proof for his truthfulness. Or at least, they would have strived hard to acquire knowledge of the truth of the other Messenger. Allah said, وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا (And We have prepared for the disbelievers a humiliating torment.) This is just punishment for belittling the Prophets whom they disbelieved in, by ignoring what the Prophet brought to them from Allah, and because they are interested in the insignificant possessions of this world. Or, their behavior could be the result of their disbelief in the Prophet after they were aware of his truth, just as the Jewish rabbis did during the time of Muhammad, the Messenger of Allah ﷺ. The Jews envied the Messenger because of the great prophethood that Allah gave him, and as a consequence, they denied the Messenger, defied him, became his enemies and fought against him. Allah sent humiliation upon them in this life, that shall be followed by disgrace in the Hereafter, وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ (And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah.)[2:61] in this life and the Hereafter. Allah's statement, وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ (And those who believe in Allah and His Messengers and make no distinction between any of them,) This refers to the Ummah of Muhammad ﷺ who believe in every Book that Allah has revealed and in every Prophet whom Allah has sent. Allah said, آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ (The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. All of them believe in Allah.)(2:285). Allah then states that He has prepared great rewards for them, tremendous favor and a handsome bounty, أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ (We shall give them their rewards;) because of their faith in Allah and His Messengers, وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا (and Allah is Ever Forgiving, Most Merciful.) for their sin, if they have any.

Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers saying, "We believe in some but reject others," and wish to adopt a way in between (150)They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment (151)And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allah is Ever Forgiving, Most Merciful (152) Believing in Some Prophets and Rejecting Others is Pure Kufr Allah threatens those who disbelieve in Him and in His Messengers, such as the Jews and Christians, who differentiate between Allah and His Messengers regarding faith. They believe in some Prophets and reject others, following their desires, lusts and the practices of their forefathers. They do not follow any proof for such distinction, because there is no such proof. Rather, they follow their lusts and prejudices. The Jews, may Allah curse them, believe in the Prophets, except 'Isa and Muhammad, peace be upon them. The Christians believe in the Prophets but reject their Final and Seal, and the most honored among the prophets, Muhammad, peace be upon him. In addition, the Samirah (Samaritans) do not believe in any Prophet after Yuwsha' (Joshua), the successor of Musa bin 'Imran. The Majus (Zoroastrians) are said to believe only in a Prophet called Zoroaster, although they do not believe in the law he brought them casting it behind them, and Allah knows best. Therefore, whoever rejects only one of Allah's Prophets, he will have disbelieved in all of them, because it is required from mankind to believe in every prophet whom Allah sent to the people of the earth. And whoever rejects one Prophet, out of envy, bias and personal whim, he only demonstrates that his faith in other Prophets is not valid, but an act of following desire and whim. This is why Allah said, إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ (Verily, those who disbelieve in Allah and His Messengers...) Thus, Allah describes these people as disbelievers in Allah and His Messengers; وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ (and wish to make distinction between Allah and His Messengers) in faith, وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا (saying, "We believe in some but reject others," and wish to adopt a way in between.) Allah then describes them; أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا (They are in truth disbelievers.) meaning, their disbelief in the Prophet they claim to believe in is clear. This is because their claimed faith in a certain Messenger is not true, for had they truly believed in him, they would have believed in other Messengers, especially if the other Messenger has a stronger proof for his truthfulness. Or at least, they would have strived hard to acquire knowledge of the truth of the other Messenger. Allah said, وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا (And We have prepared for the disbelievers a humiliating torment.) This is just punishment for belittling the Prophets whom they disbelieved in, by ignoring what the Prophet brought to them from Allah, and because they are interested in the insignificant possessions of this world. Or, their behavior could be the result of their disbelief in the Prophet after they were aware of his truth, just as the Jewish rabbis did during the time of Muhammad, the Messenger of Allah ﷺ. The Jews envied the Messenger because of the great prophethood that Allah gave him, and as a consequence, they denied the Messenger, defied him, became his enemies and fought against him. Allah sent humiliation upon them in this life, that shall be followed by disgrace in the Hereafter, وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ (And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah.)[2:61] in this life and the Hereafter. Allah's statement, وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ (And those who believe in Allah and His Messengers and make no distinction between any of them,) This refers to the Ummah of Muhammad ﷺ who believe in every Book that Allah has revealed and in every Prophet whom Allah has sent. Allah said, آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ (The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. All of them believe in Allah.)(2:285). Allah then states that He has prepared great rewards for them, tremendous favor and a handsome bounty, أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ (We shall give them their rewards;) because of their faith in Allah and His Messengers, وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا (and Allah is Ever Forgiving, Most Merciful.) for their sin, if they have any.

The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa for even greater than that, when they said: "Show us Allah in public," but they were struck with a bolt of lightning for their wickedness. Then they worshipped the calf even after Al-Bayyinat had come to them. (Even) so We forgave them. And We gave Musa a clear proof of authority (153)And for their covenant, We raised over them the mount and (on the other occasion) We said: "Enter the gate prostrating (or bowing) with humility;" and We commanded them: "Transgress not on the Sabbath (Saturday)." And We took from them a firm covenant (154) The Stubbornness of the Jews Muhammad bin Ka'b Al-Qurazi, As-Suddi and Qatadah said that the Jews asked the Messenger of Allah to cause a book to come down to them from heaven, just as the Tawrah was sent down to Musa. Ibn Jurayj said that the Jews asked the Messenger to cause books to come down to them addressed to so-and-so among them, testifying to the truth of what he was sent with. The Jews only asked for this because of their stubbornness, defiance, rejection and disbelief. The disbelievers of Quraysh also asked for similar things from the Prophet, as is mentioned in Surat Al-Isra', وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us;)(17:90) Allah said, فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ (Indeed, they asked Musa for even greater than that, when they said, "Show us Allah in public," but they were struck with a bolt of lightning for their wickedness.) injustice, transgression, defiance and rebellion. This part was explained in Surat Al-Baqarah, وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ - ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ (And (remember) when you said: "O Musa! We shall never believe in you until we see Allah plainly." But you were struck by a bolt of lightning while you were looking. Then We raised you up after your death, so that you might be grateful.)(2:55,56) Allah's statement, ثُمَّ اتَّخَذُوا الْعِجْلَ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ (Then they worshipped the calf even after Al-Bayyinat had come to them.) meaning, after they witnessed the tremendous miracles and unequivocal proofs at the hand of Musa in Egypt. They also witnessed the demise of their enemy, Fir'awn and his soldiers, when they all drowned in the sea. Yet soon after, when they passed by a people who were worshipping idols, they said to Musa, اجْعَل لَّنَا إِلَٰهًا كَمَا لَهُمْ آلِهَةٌ (Make for us a god as they have gods.)[7:138] Allah explains the story of the Jews worshipping the calf in Surat Al-A'raf (7) and Surah Ta Ha (20) after Musa went to meet with his Lord. When Musa returned, Allah decreed that in order for the Jews to earn accepted repentance, then those who did not worship the calf would have to kill those who worshipped it. They complied with this command, and Allah resurrected them afterwards. Allah said here, فَعَفَوْنَا عَن ذَٰلِكَ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُّبِينًا ((Even) so We forgave them. And We gave Musa a clear proof of authority.) Allah then said, وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ (And for their covenant, We raised over them the mount,) This was when they refrained from implementing the rulings of the Tawrah and refused what Musa brought them from Allah. So Allah raised the mountain above their heads and they were ordered to prostrate, which they did. Even so, they were looking above when they were prostrating for fear that the mountain might fall on them, وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ (And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): "Hold firmly to what We have given you.")[7:171] Allah then said, وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا (and We said, "Enter the gate prostrating (or bowing) with humility;") meaning that they also defied this command in word and action. They were commanded to enter Bayt Al-Quds (in Jerusalem) while bowing and saying "Hittah", meaning: 'O Allah! take from us our sin of abandoning Jihad.' This was the cause of their wandering in the desert of Tih for forty years. Yet, they entered the House while crawling on their rear ends and saying 'Hintah (a wheat grain) in Sha'rah (the hair)'. وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ (and We commanded them, "Transgress not the Sabbath (Saturday).") meaning, We commanded them to honor the Sabbath and honor what Allah prohibited them on that day. وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا (And We took from them a firm covenant.) meaning, strong covenant. They rebelled, transgressed and committed what Allah prohibited by using deceit and trickery, as is mentioned in Surat Al-A'raf (7), وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ (And ask them about the town that was by the sea.)

The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa for even greater than that, when they said: "Show us Allah in public," but they were struck with a bolt of lightning for their wickedness. Then they worshipped the calf even after Al-Bayyinat had come to them. (Even) so We forgave them. And We gave Musa a clear proof of authority (153)And for their covenant, We raised over them the mount and (on the other occasion) We said: "Enter the gate prostrating (or bowing) with humility;" and We commanded them: "Transgress not on the Sabbath (Saturday)." And We took from them a firm covenant (154) The Stubbornness of the Jews Muhammad bin Ka'b Al-Qurazi, As-Suddi and Qatadah said that the Jews asked the Messenger of Allah to cause a book to come down to them from heaven, just as the Tawrah was sent down to Musa. Ibn Jurayj said that the Jews asked the Messenger to cause books to come down to them addressed to so-and-so among them, testifying to the truth of what he was sent with. The Jews only asked for this because of their stubbornness, defiance, rejection and disbelief. The disbelievers of Quraysh also asked for similar things from the Prophet, as is mentioned in Surat Al-Isra', وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا (And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us;)(17:90) Allah said, فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ (Indeed, they asked Musa for even greater than that, when they said, "Show us Allah in public," but they were struck with a bolt of lightning for their wickedness.) injustice, transgression, defiance and rebellion. This part was explained in Surat Al-Baqarah, وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ - ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ (And (remember) when you said: "O Musa! We shall never believe in you until we see Allah plainly." But you were struck by a bolt of lightning while you were looking. Then We raised you up after your death, so that you might be grateful.)(2:55,56) Allah's statement, ثُمَّ اتَّخَذُوا الْعِجْلَ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ (Then they worshipped the calf even after Al-Bayyinat had come to them.) meaning, after they witnessed the tremendous miracles and unequivocal proofs at the hand of Musa in Egypt. They also witnessed the demise of their enemy, Fir'awn and his soldiers, when they all drowned in the sea. Yet soon after, when they passed by a people who were worshipping idols, they said to Musa, اجْعَل لَّنَا إِلَٰهًا كَمَا لَهُمْ آلِهَةٌ (Make for us a god as they have gods.)[7:138] Allah explains the story of the Jews worshipping the calf in Surat Al-A'raf (7) and Surah Ta Ha (20) after Musa went to meet with his Lord. When Musa returned, Allah decreed that in order for the Jews to earn accepted repentance, then those who did not worship the calf would have to kill those who worshipped it. They complied with this command, and Allah resurrected them afterwards. Allah said here, فَعَفَوْنَا عَن ذَٰلِكَ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُّبِينًا ((Even) so We forgave them. And We gave Musa a clear proof of authority.) Allah then said, وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ (And for their covenant, We raised over them the mount,) This was when they refrained from implementing the rulings of the Tawrah and refused what Musa brought them from Allah. So Allah raised the mountain above their heads and they were ordered to prostrate, which they did. Even so, they were looking above when they were prostrating for fear that the mountain might fall on them, وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ (And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): "Hold firmly to what We have given you.")[7:171] Allah then said, وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا (and We said, "Enter the gate prostrating (or bowing) with humility;") meaning that they also defied this command in word and action. They were commanded to enter Bayt Al-Quds (in Jerusalem) while bowing and saying "Hittah", meaning: 'O Allah! take from us our sin of abandoning Jihad.' This was the cause of their wandering in the desert of Tih for forty years. Yet, they entered the House while crawling on their rear ends and saying 'Hintah (a wheat grain) in Sha'rah (the hair)'. وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ (and We commanded them, "Transgress not the Sabbath (Saturday).") meaning, We commanded them to honor the Sabbath and honor what Allah prohibited them on that day. وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا (And We took from them a firm covenant.) meaning, strong covenant. They rebelled, transgressed and committed what Allah prohibited by using deceit and trickery, as is mentioned in Surat Al-A'raf (7), وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ (And ask them about the town that was by the sea.)

Because of their breaking the covenant, and their rejecting the Ayat of Allah, and their killing the Prophets unjustly, and their saying: "Our hearts are Ghulf," nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little (155)And because of their disbelief and uttering against Maryam a grave false charge (156)And because of their saying, "We killed Al-Masih 'Isa, son of Maryam, the Messenger of Allah," but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (157)But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise (158)And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them (159) The Crimes of the Jews The sins mentioned here are among the many sins that the Jews committed, which caused them to be cursed and removed far away from right guidance. The Jews broke the promises and vows that Allah took from them, and also rejected Allah's Ayat, meaning His signs and proofs, and the miracles that they witnessed at the hands of their Prophets. Allah said, وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ (and their killing the Prophets unjustly,) because their many crimes and offenses against the Prophets of Allah, for they killed many Prophets, may Allah's peace be upon them Their saying: قُلُوبُنَا غُلْفٌ ("Our hearts are Ghulf,") meaning, wrapped with covering, according to Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and Qatadah. This is similar to the what the idolators said, وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ (And they say: "Our hearts are under coverings (screened) from that to which you invite us.")[41:5] Allah said, بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ (nay, Allah has set a seal upon their hearts because of their disbelief,) It is as if they had given an excuse that their hearts do not understand what the Prophet says since their hearts are wrapped with coverings, so they claim. Allah said that their hearts are sealed because of their disbelief, as we mentioned before in the explanation of Surat Al-Baqarah. Allah then said, فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا (so they believe not but a little.) for their hearts became accustomed to Kufr, transgression and weak faith. The Evil Accusation the Jews Uttered Against Maryam and Their Claim that They Killed 'Isa Allah said, وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا (And because of their (Jews) disbelief and uttering against Maryam a grave false charge.) 'Ali bin Abi Talhah said that Ibn 'Abbas stated that the Jews accused Maryam of fornication.This is also the saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several others. This meaning is also apparent in the Ayah, as the Jews accused Maryam and her son of grave accusations: They accused her of fornication and claimed that 'Isa was an illegitimate son. Some of them even claimed that she was menstruating while fornicating. May Allah's continued curse be upon them until the Day of Resurrection. The Jews also said, إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ ("We killed Al-Masih, 'Isa, son of Maryam, the Messenger of Allah,") meaning, we killed the person who claimed to be the Messenger of Allah. The Jews only uttered these words in jest and mockery, just as the polytheists said, يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ (O you to whom the Dhikr (the Qur'an) has been sent down! Verily, you are a mad man!)[15:6] When Allah sent 'Isa with proofs and guidance, the Jews, may Allah's curses, anger, torment and punishment be upon them, envied him because of his prophethood and obvious miracles; curing the blind and leprous and bringing the dead back to life, by Allah's leave. He also used to make the shape of a bird from clay and blow in it, and it became a bird by Allah's leave and flew. 'Isa performed other miracles that Allah honored him with, yet the Jews defied and bellied him and tried their best to harm him. Allah's Prophet 'Isa could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis misguiding and dividing the people in Jerusalem and stirring unrest among the king's subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king's deputy in Jerusalem received these orders, he went with some Jews to the house that 'Isa was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded 'Isa in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, "Who volunteers to be made to look like me, for which he will be my companion in Paradise?" A young man volunteered, but 'Isa thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting 'Isa to say, "Well then, you will be that man." Allah made the young man look exactly like 'Isa, while a hole opened in the roof of the house, and 'Isa was made to sleep and ascended to heaven while asleep. Allah said, إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ (And (remember) when Allah said: "O 'Isa! I will take you and raise you to Myself.") When 'Isa ascended, those who were in the house came out. When those surrounding the house saw the man who looked like 'Isa, they thought that he was 'Isa. So they took him at night, crucified him and placed a crown of thorns on his head. The Jews then boasted that they killed 'Isa and some Christians accepted their false claim, due to their ignorance and lack of reason. As for those who were in the house with 'Isa, they witnessed his ascension to heaven, while the rest thought that the Jews killed 'Isa by crucifixion. They even said that Maryam sat under the corpse of the crucified man and cried, and they say that the dead man spoke to her. All this was a test from Allah for His servants out of His wisdom. Allah explained this matter in the Glorious Qur'an which He sent to His honorable Messenger, whom He supported with miracles and clear, unequivocal evidence. Allah is the Most Truthful, and He is the Lord of the worlds Who knows the secrets, what the hearts conceal, the hidden matters in heaven and earth, what has occurred, what will occur, and what would occur if it was decreed. He said, وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ (but they killed him not, nor crucified him, but it appeared as that to them,) referring to the person whom the Jews thought was 'Isa. This is why Allah said afterwards, وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ (and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture.) referring to the Jews who claimed to kill 'Isa and the ignorant Christians who believed them. Indeed they are all in confusion, misguidance and bewilderment. This is why Allah said, وَمَا قَتَلُوهُ يَقِينًا (For surely; they killed him not.) meaning they are not sure that 'Isa was the one whom they killed. Rather, they are in doubt and confusion over this matter. بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا (But Allah raised him up unto Himself. And Allah is Ever All-Powerful,) meaning, He is the Almighty, and He is never weak, nor will those who seek refuge in Him ever be subjected to disgrace, حَكِيمًا (All-Wise.) in all that He decides and ordains for His creatures. Indeed, Allah's is the clearest wisdom, unequivocal proof and the most glorious authority. Ibn Abi Hatim recorded that Ibn 'Abbas said, "Just before Allah raised 'Isa to the heavens, 'Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, 'There are those among you who will disbelieve in me twelve times after he had believed in me.' He then asked, 'Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)?' One of the youngest ones among them volunteered and 'Isa asked him to sit down. 'Isa again asked for a volunteer, and the young man kept volunteering and 'Isa asking him to sit down. Then the young man volunteered again and 'Isa said, 'You will be that man,' and the resemblance of 'Isa was cast over that man while 'Isa ascended to heaven from a hole in the house. When the Jews came looking for 'Isa, they found that young man and crucified him. Some of 'Isa's followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya'qubiyyah (Jacobites), said, 'Allah remained with us as long as He willed and then ascended to heaven.' Another group, An-Nasturiyyah (Nestorians), said, 'The son of Allah was with us as long as he willed and Allah took him to heaven.' Another group, Muslims, said, 'The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.' The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad ﷺ." This statement has an authentic chain of narration leading to Ibn 'Abbas, and An-Nasa'i narrated it through Abu Kurayb who reported it from Abu Mu'awiyah. Many among the Salaf stated that 'Isa asked if someone would volunteer for his appearance to be cast over him, and that he will be killed instead of 'Isa, for which he would be his companion in Paradise. All Christians Will Believe in 'Isa Before He Dies Allah said, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.) Ibn Jarir recorded that Ibn 'Abbas commented, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) before the death of 'Isa, son of Maryam, peace be upon him. Al-'Awfi reported similar from Ibn 'Abbas. Abu Malik commented; إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (but must believe in him, before his death.) "This occurs after 'Isa returns and before he dies, as then, all of the People of the Scriptures will believe in him." The Hadiths Regarding the Descent of 'Isa Just Before the Day of Judgement, and his Mission In the chapter about the Prophets in his Sahih, under, "The Descent of 'Isa, Son of Maryam," Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الـمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ خَيْرًا لَهُمْ مِنَ الدُّنْيَا وَمَا فِيهَا (By Him in Whose Hands my soul is, the son of Maryam ('Isa) will shortly descend among you as a just ruler, and will break the cross, kill the pig and abolish the Jizyah. Then there will be an abundance of wealth and nobody will accept charitable gifts any more. At that time, one prostration will be better for them than this life and all that is in it.) Abu Hurayrah then said, "Read if you will, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)" Muslim recorded this Hadith. So, Allah's statement, قَبْلَ مَوْتِهِ (before his death) refers to the death of 'Isa, son of Maryam. Another Hadith by Abu Hurayrah Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيُهِلَّنَّ عِيسَى بِفَجِّ الرَّوْحَاءِ بِالْحَجِّ أَوِ الْعُمْرَةِ، أَوْ لَيَثْنِيَنَّهُمَا جَمِيعًا ('Isa will say 'Ihlāl' from the mountain highway of 'Ar-Rawḥā'' for Hajj, 'Umrah or both.) Muslim also recorded it. Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ فَيَقْتُلُ الْخِنْزِيرَ، وَيَمْحُو الصَّلِيبَ، وَتُجْمَعُ لَهُ الصَّلَاةُ، وَيُعْطَى الْمَالُ حَتَّى لَا يُقْبَلَ، وَيَضَعُ الْخَرَاجَ، وَيَنْزِلُ الرَّوْحَاءَ فَيَحُجُّ مِنْهَا أَوْ يَعْتَمِرُ أَوْ يَجْمَعُهُمَا ('Isa, son of Maryam, will descend and will kill the pig, break the cross, lead the prayer in congregation and give away wealth until it is no longer accepted by anyone. He will also abolish the Jizyah and go to Ar-Rawha' from where he will go to perform Hajj, 'Umrah or both.) Abu Hurayrah then recited, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) Hanzalah said, "Abu Hurayrah added, 'Will believe in 'Isa before 'Isa dies,' but I do not know if this was a part of the Prophet's Hadith or if it was something that Abu Hurayrah said on his own. " Ibn Abi Hatim also recorded this Hadith. Another Hadith Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, كَيْفَ بِكُمْ إِذَا نَزَلَ فِيكُمُ الْمَسِيحُ ابْنُ مَرْيَمَ وَإِمَامُكُمْ مِنْكُم (How will you be when Al-Masih, son of Maryam ('Isa) descends among you while your Imam is from among yourselves?) Imam Ahmad and Muslim also recorded this Hadith. Another Hadith Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, الْأَنْبِيَاءُ إِخْوَةٌ لِعَلَّاتٍ، أُمَّهَاتُهُمْ شَتَّى، وَدِينُهُمْ وَاحِدٌ، وَإِنِّي أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ، لِأَنَّهُ لَمْ يَكُنْ نَبِيٌّ بَيْنِي وَبَيْنَهُ، وَإِنَّهُ نَازِلٌ فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةِ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ، وَإِنْ لَمْ يُصِبْهُ بَلَلٌ، فَيَدُقُّ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيَدْعُو النَّاسَ إِلَى الْإِسْلَامِ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمِلَلَ كُلَّهَا إِلَّا الْإِسْلَامَ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ، ثُمَّ تَقَعُ الْأَمَنَةُ عَلَى الْأَرْضِ حَتَّى تَرْتَعَ الْأُسُودُ مَعَ الْإِبِلِ، وَالنِّمَارُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ بِالحَيَّاتِ لَا تَضُرُّهُمْ، فَيَمْكُثُ أَرْبَعِينَ سَنَةً ثُمَّ يُتَوَفَّى، وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ (The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to 'Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the pig, and banish the Jizyah and will call the people to Islam. During his time, Allah will destroy all religions except Islam and Allah will destroy Al-Masih Ad-Dajjal (the False Messiah). Safety will then fill the earth, so much so that the lions will mingle with camels, tigers with cattle and wolves with sheep. Children will play with snakes, and they will not harm them. 'Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him.) Abu Dawud also recorded it. Another Hadith In his Sahih, Muslim recorded that Abu Hurayrah related to the Messenger of Allah ﷺ that he said, لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ الرُّومُ بِالْأَعْمَاقِ أَوَ بِدَابِقَ، فَيَخْرُجُ إِلَيْهِمُ جَيْشٌ مِنَ الْمَدِينَةِ مِنْ خِيَارِ أَهْلِ الْأَرْضِ يَوْمَئِذٍ، فَإِذَا تَصَافُّوا، قَالَتِ الرُّومُ: خَلُّوا بَيْنَنَا وَبَيْنَ الَّذِينَ سَبَوْا مِنَّا نُقَاتِلْهُمْ، فَيَقُولُ الْمُسْلِمُونَ: لَا وَاللهِ، لَا نُخَلِّي بَيْنَكُمْ وَبَيْنَ إِخْوَانِنَا، فَيُقَاتِلُونَهُمْ، (فَيَنْهَزِمُ) ثُلُثٌ لَا يَتُوبُ اللهُ عَلَيْهِمْ أَبَدًا، وَيُقْتَلُ ثُلُثُهُ أَفْضَلُ الشُّهَدَاءِ عِنْدَ اللهِ، وَيَفْتَتحُ الثَّلُثُ لَا يُفْتَنُونَ أَبَدًا، فَيَفْتَتِحُونَ قُسْطُنْطِينِيَّةَ، فَبَيْنَمَا هُمْ يَقْسِمُونَ الْغَنَائِمَ قَدْ عَلَّقُوا سُيُوفَهُمْ بِالزَّيْتُونِ، إِذْ صَاحَ فِيهِمُ الشَّيْطَانُ: إِنَّ الْمَسِيحَ قَدْ خَلَفَكُمْ فِي أَهْلِيكُمْ، فَيَخْرُجُونَ، وَذَلِكَ بَاطِلٌ، فَإِذَا جَاءُوا الشَّامَ خَرَجَ، فَبَيْنَمَا هُمْ يُعِدُّونَ لِلْقِتَالِ يُسَوُّونَ الصُّفُوفَ، إِذْ أُقِيَمتِ الصَّلَاةُ فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ، فَأَمَّهُمْ، فَإِذَا رَآهُ عَدُوُّ اللهِ، ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ، فَلَوْ تَرَكَهُ لَانْذَابَ حَتَّى يَهْلِكَ، وَلكِنْ يَقْتُلُهُ اللهُ بِيَدِهِ، فَيُرِيهِمْ دَمَهُ فِي حَرْبَتِهِ (The (Last) Hour will not start until the Romans occupy Al-A'maq or Dabiq. An army, comprised of the best of the people of the earth then, will come from Al-Madinah and challenge them. When they camp face to face, the Romans will say, 'Let us fight those who captured some of us.' The Muslims will say, 'Nay! By Allah, we will never let you get to our brothers.' They will fight them. A third of the (Muslim) army will flee in defeat, and those are the ones whom Allah will never forgive. Another third will be killed, and those are the best martyrs before Allah. The last third will be victorious, and this third will never be stricken with Fitnah, and they will capture Constantinople (Istanbul). While they are dividing war booty, after hanging their swords on olive trees, Shaytan will shout among them, saying, 'Al-Masih (Ad-Dajjal) has cornered your people'. They will leave to meet Ad-Dajjal in Ash-Sham. This will be a false warning, and when they reach Ash-Sham, Ad-Dajjal will then appear. When the Muslims are arranging their lines for battle and the prayer is called for, 'Isa, son of Maryam, will descend and lead them in prayer. When the enemy of Allah (the False Messiah) sees him, he will dissolve just as salt dissolves in water, and if any of him were left, he would continue dissolving until he died. Allah will kill him with the hand of 'Isa and will show the Muslims his blood on his spear.) Muslim recorded that 'Abdullah bin 'Amr said that the Messenger of Allah ﷺ said, لَتُقَاتِلُنَّ الْيَهُودَ فَلَتَقْتُلُنَّهُمْ، حَتى يَقُولَ الْحَجَرُ: يَامُسْلِمُ هَذَا يَهُودِيٌّ فَتَعَال فَاقْتُلْهُ (You will fight the Jews and will kill them, until the stone will say, 'O Muslim! There is a Jew here, so come and kill him.') Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَا تَقُومُ السَّاعَةُ حَتَّى يُقَاتِلَ الْمُسْلِمُونَ الْيَهُودَ، فَيَقْتُلُهُمُ الْمُسْلِمُونَ حَتَّى يَخْتَبِىءَ الْيَهُودِيُّ مِنْ وَرَاءِ الْحَجَرِ وَالشَّجَرِ، فَيَقُولُ الْحَجَرُ وَالشَّجَرُ: يَامُسْلِمُ يَاعَبْدَ اللهِ هَذَا يَهُودِيٌّ خَلْفِي فَتَعَالَ فَاقْتُلْهُ - إِلَّا الْغَرْقَدَ فَإِنَّهُ مِنْ شَجَرِ الْيَهُودِ (The Hour will not start, until after the Muslims fight the Jews and the Muslims kill them. The Jew will hide behind a stone or tree, and the tree will say, 'O Muslim! O servant of Allah! This is a Jew behind me, come and kill him.' Except Al-Gharqad, for it is a tree of the Jews.) Muslim bin Al-Hajjaj recorded in his Sahih that An-Nawwas bin Sam'an said, "The Messenger of Allah ﷺ, mentioned Ad-Dajjal one day and kept belittling him (because being blind, yet claiming to be Allah) and speaking in grave terms about him until we thought that he was hiding in gardens of date-trees (in Al-Madinah). When we went by the Messenger, he sensed this anxiety in us and said, مَا شَأْنُكُمْ؟ (What is the matter with you?) We said, 'O Messenger of Allah! Earlier, you mentioned Ad-Dajjal and while belittling him you spoke gravely about him until we thought that he was hiding in gardens of date-trees (of Al-Madinah).' He said, غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيكُمْ، إِنْ يخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ، وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ، واللهُ خَلِيفَتِي عَلى كُلِّ مُسْلمٍ. إِنَّهُ شَابٌّ قَطَطٌ، عَينُهُ طافِيةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ العُزَّى بْنِ قَطَنٍ، مَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ، إِنَّه خَارِجٌ مِنْ خَلَّةٍ بَيْنَ الشَّامِ والعِرَاقِ، فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا، يَاعِبَادَ اللهِ فَاثْبُتوا (I fear other than Ad-Dajjal for you! If he appears while I am still among you, I will be his adversary on your behalf. If he appears while I am not among you, each one will depend on himself and Allah will be the Helper of every Muslim after me. He is young, with very curly hair and his eye is smashed. I thought that he looked like 'Abdul-'Uzza bin Qatan. Whoever lives long and meets Ad-Dajjal, then let him recite the beginnings of Surat Al-Kahf. He will appear on a pass between Ash-Sham (Syria) and Al-'Iraq. He will wreak havoc to the right and left. O Servants of Allah! Hold fast.) We said, 'O Messenger of Allah! How long will he stay on earth?' He said, أَرْبَعُونَ يَوْمًا، يَومٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُم (Forty days: One day as long as a year, one day as long as a month and one day as long as a week. The rest of his days will be as long as one of your ordinary days.) We said, 'O Messenger of Allah! As for the day that is like a year, will the prayers of one day suffice for it?' He said, لَا، اقْدُرُوا لَهُ قَدْرَهُ (No. Count for its due measure.) We said, 'O Messenger of Allah, how will his speed be on earth?' He said, كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلى قَوْمٍ فَيَدْعُوهُمْ فَيُؤْمِنُون بِهِ، وَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ، وَالأَرْضَ فَتُنْبِتُ، فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًى، وَأَسْبَغَهُ ضُرُوعًا، وَأَمَدَّهُ خَوَاصِرَ، ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيعَاسِيبِ النَّحْلِ، ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ، فَيَقْطَعُهُ جِزْلَتَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ، فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ وَيَضْحَكُ، فَبَيْنَما هُوَ كَذَلِكَ إِذْ بَعَثَ اللهُ الْمَسِيح ابْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ، فَيَنْزِلُ عِنْدَ الـمَنَارَةِ البَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ، وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ، وَلَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ، فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ، فَيَقْتُلُهُ، ثُمَّ يَأْتِي عِيسَى عَلَيْهِ السَّلَامُ قَوْمًا قَدْ عَصَمَهُمُ اللهُ مِنْهُ، فَيَمْسَحُ عَنْ وُجُوهِهِمْ، وَيُحَدِّثُهُمْ بدَرَجَاتِهِمْ فِي الْجَنَّةِ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللهُ عَزَّ وَجَلَّ إِلَى عِيسَى: إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ، فَحَرِّزْ عِبَادِي إِلَى الطُّورِ، ويَبْعَثُ اللهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ، فَيَمُرُّ أَوَّلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا، وَيَمُرُّ آخِرُهُمْ فَيقُولُونَ: لَقَدْ كَانَ بِهذِهِ مَرَّةً مَاءٌ، ويُحْصَرُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، حَتَّى يَكُونَ رَأْسُ الثَّورِ لِأَحَدِهِمْ خَيْرٌ مِنْ مِائَةِ دِينَارٍ لِأَحَدِكُمُ الْيَوْمَ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، فَيُرسِلُ اللهُ عَلَيْهِمُ النَّغَفَ فِي رِقَابِهِمْ، فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى الْأَرْضِ، فَلَا يَجِدُونَ فِي الْأَرْضِ مَوْضِعَ شِبْرٍ إِلَّا مَلَأَهُ زَهَمُهُمْ ونَتْنُهُمْ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى اللهِ، فَيُرْسِلُ اللهُ، طَيْرًا كَأَعْنَاقِ الْبُخْتِ، فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثَ شَاءَ اللهُ، ثُمَّ يُرْسِلُ اللهُ مَطَرًا لَا يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ، وَلَا وَبَرٍ، فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ، ثُمَّ يُقَالُ لِلْأَرْضِ: أَخْرِجِي ثَمَرَكِ وَرُدِّي بَرَكَتَكِ، فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ، وَيَسْتَظِلُّونَ بِقِحْفِهَا، وَيُبَارِكُ اللهُ فِي الرِّسْلِ حَتَّى إِنَّ اللِّقْحَةَ مِنَ الْإِبِلِ لَتَكْفِي الفِئَامَ، (مِنَ النَّاسِ وَاللُّقْمَةَ مِنَ الْفَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ)، فَبَيْنَما هُمْ كَذَلِكَ إِذْ بَعَثَ اللهُ رِيحًا طَيِّبَةً، فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ، فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ، وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ، فَعَلَيْهِمْ تَقُومُ السَّاعَةُ (Like the storm when driven by the wind. He will come to a people and will call them (to his worship), and they will believe in him and accept his call. He will order the sky and it will rain, the land and it will grow (vegetation). Their cattle will return to them with their hair the longest, their udders the fullest (with milk) and their stomachs the fattest. He will come to a different people and will call them (to his worship), and they will reject his call. He will then leave them. They will wake up in the morning destitute, missing all of their possessions. He will pass by a deserted land and will say to it, 'Bring out your treasures', and its treasures will follow him just like swarms of bees. He will summon a man full of youth and will strike him with the sword once and will cut him into two pieces (and will separate between them like) the distance (between the hunter and) the game. He will call the dead man and he will come, and his face will radiant with pleasure and laughter. Afterwards (while all this is happening with Ad-Dajjal), Allah will send Al-Masih ('Isa), son of Maryam down. He will descend close to the white minaret to the east of Damascus. He will be wearing garments lightly colored with saffron and his hands will be placed on the wings of two angels. Whenever he lowers his head droplets fall. Whenever he raises his head, precious stones that look like pearls fall. No disbeliever can survive 'Isa's breath, which reaches the distance of his sight. He will pursue Ad-Dajjal and will follow him to the doors of (the Palestinian city of) Ludd where he will kill him. A group of people who, by Allah's help, resisted and survived Ad-Dajjal, will pass by 'Isa and he will anoint their faces and inform them about their grades in Paradise. Shortly afterwards, while this is happening with 'Isa, Allah will reveal to him, 'I raised a people of My creation that no one can fight. Therefore, gather My servants to At-Tur (the mountain of Musa in Sinai).' Then, Allah will raise Gog and Magog and they will swiftly swarm from every mound. Their front forces will reach Lake Tabariah (Sea of Galilee) and will drink all its water. The last of their forces will say as they pass by the lake, 'This lake once had water!' Meanwhile, 'Isa, Allah's Prophet, will be cornered along with his companions until the head of a bull will be more precious to them than a hundred Dinars to you today. 'Isa, Allah's Prophet, and his companions will invoke Allah for help and Allah will send An-Naghaf (a worm) into the necks of Gog and Magog! The morning will come, and they will all be dead as if it was the death of one soul. Afterwards, 'Isa, the Prophet of Allah, will come down with his companions to the low grounds (from Mount At-Tur). They will find that no space of a hand-span on the earth was free of their fat and rot (rotten corpses). 'Isa, the Prophet of Allah, and his companions will seek Allah in supplication. Allah will send birds as large as the necks of camels. They will carry them (the corpses of Gog and Magog) and will throw them wherever Allah wills. Afterwards, Allah will send rain that no house made of mud or animal hair will be saved from, and it will cleanse the earth until it is as clean as a mirror. The earth will be commanded (by Allah), 'Produce your fruits and regain your blessing.' Then, the group will eat from a pomegranate and will take shelter under the shade of its skin. Milk will be blessed, so much so that the milk-producing camel will yield large amounts that suffice for a large group of people. Meanwhile, Allah will send a pure wind that will overcome Muslims from under their arms and will take the soul of every believer and Muslim. Only the evildoers among people will remain. They will indulge in shameless public sex like that of donkeys. On them, the Hour will begin.) Imam Ahmad and the collectors of the Sunan also recorded this Hadith. We will mention this Hadith again using the chain of narration collected by Ahmad explaining Allah's statement in Surat Al-Anbiya' (chapter 21), حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ (Until, when Ya'juj and Ma'juj (Gog and Magog people) are let loose (from their barrier).)[21:96] In our time, in the year seven hundred and forty-one, a white minaret was built in the Umayyad Masjid (in Damascus) made of stone, in place of the minaret that was destroyed by a fire which the Christians were suspected to have started. May Allah's continued curses descend on the Christians until the Day of Resurrection. There is a strong feeling that this minaret is the one that 'Isa will descend on, according to this Hadith. Another Hadith Muslim recorded in his Sahih that Ya'qub bin 'Asim bin 'Urwah bin Mas'ud Ath-Thaqafi said, "I heard 'Abdullah bin 'Amr saying to a man who asked him, 'What is this Hadith that you are narrating? You claim that the Hour will start on such and such date.' He said, 'Subhan Allah (glory be to Allah),' or he said, 'There is no deity worthy of worship except Allah.' I almost decided to never narrate anything to anyone. I only said, "Soon, you will witness tremendous incidents, the House (the Ka'bah) will be destroyed by fire, and such and such things will occur." He then said, 'The Messenger of Allah ﷺ said, يَخْرُجُ الدَّجَّالُ فِي أُمَّتِي فَيَمْكُثُ أَرْبَعِينَ، لَا أَدْرِي أَرْبَعِينَ يَوْمًا أَوْ أَرْبَعِينَ شَهْرًا أَوْ أَرْبَعِينَ عَامًا، فَيَبْعَثُ اللهُ تَعَالى عِيسَى ابْنَ مَرْيَمَ كَأَنَّهُ عُرْوَةُ بْنُ مَسْعُودٍ، فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ عَدَاوَةٌ، ثُمَّ يُرْسِلُ اللهُ ريحًا بَارِدَةً مِنْ قِبَلِ الشَّامِ، فَلَا يَبْقَى عَلَى وَجْهِ الْأَرْضِ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ - أَوْ إِيمَانٍ - إِلَّا قَبَضَتْهُ، حَتَّى لَوْ أَنَّ أَحَدَكُمْ دَخَلَ فِي كَبِدِ جَبَلٍ لَدَخَلَتْه عَلَيْهِ حَتَّى تَقْبِضَهُ قال: سمعتها من رسول الله صلّى الله عليه وسلّم فَيَبْقَى شِرَارُ النَّاسِ فِي خِفَّةِ الطَّيْرِ وَأَحْلَامِ السِّبَاعِ، لَا يَعْرِفُونَ مَعْرُوفًا، وَلَا يُنْكِرُون مُنْكرًا، فَيَتمَثَّلُ لَهُمُ الشَّيْطَانُ فَيَقُولُ: أَلَا تَسْتَجِيبُونَ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا؟ فَيَأْمُرُهُمْ بِعِبَادَةِ الْأَوْثَانِ، وَهُمْ فِي ذلِكَ دَارٌّ رِزْقُهُمْ، حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَخُ فِي الصُّورِ فَلَا يَسْمَعُهُ أَحَدٌ إِلَّا أَصْغَى لِيتًا وَرَفَعَ لِيتًا، قَالَ: وَأَوَّلُ مَنْ يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إِبِلِهِ، قَالَ: فَيَصْعَقُ وَيَصْعَقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ - أَوْ قَالَ: يُنْزِلُ اللهُ - مَطَرًا كَأَنَّهُ الطَّلُّ - أَوْ قَالَ الظِّلُّ - نُعْمَانُ الشَّاكُّ - فَتَنْبُتُ مِنْهُ أَجْسَادُ النَّاسِ، ثُمَّ يُنَفَخُ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ. ثُمَّ يُقَالُ: أَيُّهَا النَّاسُ: هَلُمُّوا إِلى رَبِّكُم (Ad-Dajjal will appear in my nation and will remain for forty. (The narrator doubts whether it is forty days, months, or years).Then, Allah will send down 'Isa, son of Maryam, looking just like 'Urwah bin Mas'ud and he will seek Ad-Dajjal and will kill him. People will remain for seven years with no enmity between any two. Allah will send a cool wind from As-Sham that will leave no man on the face of the earth who has even the weight of an atom of good or faith, but will capture (his soul). Even if one of you takes refuge in the middle of a mountain, it will find him and capture (his soul). Afterwards, only the most evil people will remain. They will be as light as birds, with the comprehension of beasts. They will not know or enjoin righteousness or forbid or know evil. Shaytan will appear to them and will say to them, 'Would you follow me.' They will say, 'What do you command us?' He will command them to worship the idols. Meanwhile, their provision will come to them in abundance and their life will be good. Then the Trumpet will be blown and every person who hears it, will lower one side of his head and raise the other side (trying to hear that distant sound). The first man who will hear the Trumpet is someone who is preparing the water pool for his camels, and he and the people will swoon away. Allah will send down heavy rain and the bodies of people will grow with it. The Trumpet will be blown in again and the people will be resurrected and looking all about, staring. It will be said to them, 'O people! Come to your Lord,' وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ (But stop them, verily, they are to be questioned.)[37:24] ثم يقال: أخرجوا بعث النار، فيقال: من كم؟ فيقال: من كل ألف تسعمائة وتسعة وتسعين، قال: فذلك يوم (It will then be said, 'Bring forth the share of the Fire.' It will be asked, 'How many?' It will be said, 'From every one thousand, nine hundred and ninety-nine.' That Day is when,) يَجْعَلُ الْوِلْدَانَ شِيبًا (the children will turn grey-headed,)[73:17] and, يَوْمَ يُكْشَفُ عَن سَاقٍ (The Day when the Shin shall be laid bare).) [68:42]" The Description of 'Isa, upon him be Peace As mentioned earlier, 'Abdur-Rahman bin Adam narrated that Abu Hurayrah said that the Prophet ﷺ said, فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةٍ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ وَإِنْ لَمْ يُصِبْهُ بَلَلٌ (If you see 'Isa, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing light yellow garments. His head looks like it is dripping water, even though no moisture touched it.) In the Hadith that An-Nawwas bin Sam'an narrated, فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإِذَا رَفَعهُ تَحَدَّرَ مِنْهُ مِثْلُ جُمَانِ اللُّؤْلُؤ، لَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ (He will descend close to the white minaret to the east of Damascus. He will be wearing two garments lightly colored with saffron, having his hands on the wings of two angels. Whenever he lowers his head, drops will fall off of it. Whenever he raises his head, precious jewels like pearls will fall off of it. No disbeliever can survive 'Isa's breath, and his breath reaches the distance of his sight.) Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيْلَةَ أُسْرِيَ بِي لَقِيتُ مُوسَى (I met Musa on the night of my Ascension to heaven.) The Prophet ﷺ then described him saying, as I think, مُضْطَرِبٌ، رَجِلُ الرَّأْسِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ (He was a tall person with hair as if he was one of the men from the tribe of Shanu'ah.) The Prophet ﷺ further said, وَلقِيتُ عِيسَى فنعته النبي صلّى الله عليه وسلّم فقال: رَبْعَةٌ أَحْمَرُ كَأَنَّهُ خَرَجَ مِنْ دِيمَاسٍ يعني الحمام، وَرَأَيْتُ إبْرَاهِيمَ وَأَنا أَشْبَهُ وَلَدِهِ بِهِ ('I met 'Isa.' The Prophet ﷺ described him saying, 'He was of moderate height and was red-faced as if he had just come out of a bathroom. I saw Ibrahim whom I resembled more than any of his children did.') Al-Bukhari recorded that Mujahid said that Ibn 'Umar said that the Messenger of Allah ﷺ said, رَأَيْتُ مُوسَى وَعِيسَى وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سَبْطٌ، كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ (I saw Musa, 'Isa and Ibrahim. 'Isa was of red complexion and had curly hair and a broad chest. Musa was of brown complexion and had straight hair and a tall stature, as if he was from the people of Az-Zutt.) Al-Bukhari and Muslim recorded that Ibrahim said that 'Abdullah bin 'Umar said, "The Prophet ﷺ once mentioned the False Messiah (Al-Masih Ad-Dajjal) to people, saying, إنَّ اللهَ لَيْسَ بِأَعْوَرَ، أَلَا إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ (Allah is not blind in His Eye. Al-Masih Ad-Dajjal is blind in his right eye. His eye is like a protruding grape.)" Muslim recorded that the Messenger of Allah ﷺ said, وَأرَانِي اللهُ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا تَرَى مِنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْن مَنْكِبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ وَرَاءَهُ رَجُلًا جَعْدًا قَطِطًا، أَعْوَرَ الْعَيْنِ الْيُمْنَى، كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَي رَجُلٍ، يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: الْمَسِيحُ الدَّجَّالُ (In a dream, I was at the Ka'bah and Allah made me see a light-colored man, a color that is as beautiful as a light-colored man could be, with combed hair that reached his shoulders. His hair was dripping water, and he was leaning on the shoulders of two men while circling the Ka'bah. I asked, 'Who is this man?' I was told, 'This is the Al-Masih, son of Maryam.' Behind him, I saw a man with very curly hair who was blind in his right eye. He looked exactly as Ibn Qatan, and he was leaning on the shoulder of a man while circling the House. I asked, 'Who is this man?' I was told, 'He is Al-Masih Ad-Dajjal.') Al-Bukhari recorded that Salim said that his father said, "No, By Allah! The Prophet ﷺ did not say that 'Isa was of red complexion but said, بَيْنَمَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعْرِ، يَتَهَادَى بَيْنَ رَجُلَيْنِ، يَنْطُفُ رَأْسُهُ مَاءً - أَوْ يُهَرَاقُ رَأْسُهُ مَاءً - فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: ابْنُ مَرْيَمَ، فَذَهَبْتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ، جَعْدُ الرَّاْسِ، أَعْوَرُ عَيْنِهِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ: مَنْ هَذَا؟ قَالُو: الدَّجَّالُ، وَأَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنِ (While I was asleep circumambulating the Ka'bah (in my dream), I suddenly saw a man of brown complexion and ample hair walking between two men with water dripping from his head. I asked, 'Who is this?' The people said, 'He is the son of Maryam.' Then I looked behind and I saw a red-complexioned, fat, curly-haired man, blind in the right eye, which looked like a bulging out grape. I asked, 'Who is this?' They replied, 'He is Ad-Dajjal.' The person he most resembled is Ibn Qatan.)" Az-Zuhri commented that Ibn Qatan was a man from the tribe of Khuza'ah who died during the time of Jahiliyyah. This is the wording of Al-Bukhari. Allah's statement, وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And on the Day of Resurrection, he ('Isa) will be a witness against them) Qatadah said, "He will bear witness before them that he has delivered the Message from Allah and that he is but a servant of His." In a similar statement in the end of Surat Al-Ma'idah, وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ (And (remember) when Allah will say (on the Day of Resurrection): "O 'Isa, son of Maryam! Did you say unto men...")[5:116] until, الْعَزِيزُ الْحَكِيمُ (Almighty, the All-Wise.)[5:118]

Because of their breaking the covenant, and their rejecting the Ayat of Allah, and their killing the Prophets unjustly, and their saying: "Our hearts are Ghulf," nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little (155)And because of their disbelief and uttering against Maryam a grave false charge (156)And because of their saying, "We killed Al-Masih 'Isa, son of Maryam, the Messenger of Allah," but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (157)But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise (158)And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them (159) The Crimes of the Jews The sins mentioned here are among the many sins that the Jews committed, which caused them to be cursed and removed far away from right guidance. The Jews broke the promises and vows that Allah took from them, and also rejected Allah's Ayat, meaning His signs and proofs, and the miracles that they witnessed at the hands of their Prophets. Allah said, وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ (and their killing the Prophets unjustly,) because their many crimes and offenses against the Prophets of Allah, for they killed many Prophets, may Allah's peace be upon them Their saying: قُلُوبُنَا غُلْفٌ ("Our hearts are Ghulf,") meaning, wrapped with covering, according to Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and Qatadah. This is similar to the what the idolators said, وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ (And they say: "Our hearts are under coverings (screened) from that to which you invite us.")[41:5] Allah said, بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ (nay, Allah has set a seal upon their hearts because of their disbelief,) It is as if they had given an excuse that their hearts do not understand what the Prophet says since their hearts are wrapped with coverings, so they claim. Allah said that their hearts are sealed because of their disbelief, as we mentioned before in the explanation of Surat Al-Baqarah. Allah then said, فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا (so they believe not but a little.) for their hearts became accustomed to Kufr, transgression and weak faith. The Evil Accusation the Jews Uttered Against Maryam and Their Claim that They Killed 'Isa Allah said, وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا (And because of their (Jews) disbelief and uttering against Maryam a grave false charge.) 'Ali bin Abi Talhah said that Ibn 'Abbas stated that the Jews accused Maryam of fornication.This is also the saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several others. This meaning is also apparent in the Ayah, as the Jews accused Maryam and her son of grave accusations: They accused her of fornication and claimed that 'Isa was an illegitimate son. Some of them even claimed that she was menstruating while fornicating. May Allah's continued curse be upon them until the Day of Resurrection. The Jews also said, إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ ("We killed Al-Masih, 'Isa, son of Maryam, the Messenger of Allah,") meaning, we killed the person who claimed to be the Messenger of Allah. The Jews only uttered these words in jest and mockery, just as the polytheists said, يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ (O you to whom the Dhikr (the Qur'an) has been sent down! Verily, you are a mad man!)[15:6] When Allah sent 'Isa with proofs and guidance, the Jews, may Allah's curses, anger, torment and punishment be upon them, envied him because of his prophethood and obvious miracles; curing the blind and leprous and bringing the dead back to life, by Allah's leave. He also used to make the shape of a bird from clay and blow in it, and it became a bird by Allah's leave and flew. 'Isa performed other miracles that Allah honored him with, yet the Jews defied and bellied him and tried their best to harm him. Allah's Prophet 'Isa could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis misguiding and dividing the people in Jerusalem and stirring unrest among the king's subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king's deputy in Jerusalem received these orders, he went with some Jews to the house that 'Isa was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded 'Isa in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, "Who volunteers to be made to look like me, for which he will be my companion in Paradise?" A young man volunteered, but 'Isa thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting 'Isa to say, "Well then, you will be that man." Allah made the young man look exactly like 'Isa, while a hole opened in the roof of the house, and 'Isa was made to sleep and ascended to heaven while asleep. Allah said, إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ (And (remember) when Allah said: "O 'Isa! I will take you and raise you to Myself.") When 'Isa ascended, those who were in the house came out. When those surrounding the house saw the man who looked like 'Isa, they thought that he was 'Isa. So they took him at night, crucified him and placed a crown of thorns on his head. The Jews then boasted that they killed 'Isa and some Christians accepted their false claim, due to their ignorance and lack of reason. As for those who were in the house with 'Isa, they witnessed his ascension to heaven, while the rest thought that the Jews killed 'Isa by crucifixion. They even said that Maryam sat under the corpse of the crucified man and cried, and they say that the dead man spoke to her. All this was a test from Allah for His servants out of His wisdom. Allah explained this matter in the Glorious Qur'an which He sent to His honorable Messenger, whom He supported with miracles and clear, unequivocal evidence. Allah is the Most Truthful, and He is the Lord of the worlds Who knows the secrets, what the hearts conceal, the hidden matters in heaven and earth, what has occurred, what will occur, and what would occur if it was decreed. He said, وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ (but they killed him not, nor crucified him, but it appeared as that to them,) referring to the person whom the Jews thought was 'Isa. This is why Allah said afterwards, وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ (and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture.) referring to the Jews who claimed to kill 'Isa and the ignorant Christians who believed them. Indeed they are all in confusion, misguidance and bewilderment. This is why Allah said, وَمَا قَتَلُوهُ يَقِينًا (For surely; they killed him not.) meaning they are not sure that 'Isa was the one whom they killed. Rather, they are in doubt and confusion over this matter. بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا (But Allah raised him up unto Himself. And Allah is Ever All-Powerful,) meaning, He is the Almighty, and He is never weak, nor will those who seek refuge in Him ever be subjected to disgrace, حَكِيمًا (All-Wise.) in all that He decides and ordains for His creatures. Indeed, Allah's is the clearest wisdom, unequivocal proof and the most glorious authority. Ibn Abi Hatim recorded that Ibn 'Abbas said, "Just before Allah raised 'Isa to the heavens, 'Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, 'There are those among you who will disbelieve in me twelve times after he had believed in me.' He then asked, 'Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)?' One of the youngest ones among them volunteered and 'Isa asked him to sit down. 'Isa again asked for a volunteer, and the young man kept volunteering and 'Isa asking him to sit down. Then the young man volunteered again and 'Isa said, 'You will be that man,' and the resemblance of 'Isa was cast over that man while 'Isa ascended to heaven from a hole in the house. When the Jews came looking for 'Isa, they found that young man and crucified him. Some of 'Isa's followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya'qubiyyah (Jacobites), said, 'Allah remained with us as long as He willed and then ascended to heaven.' Another group, An-Nasturiyyah (Nestorians), said, 'The son of Allah was with us as long as he willed and Allah took him to heaven.' Another group, Muslims, said, 'The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.' The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad ﷺ." This statement has an authentic chain of narration leading to Ibn 'Abbas, and An-Nasa'i narrated it through Abu Kurayb who reported it from Abu Mu'awiyah. Many among the Salaf stated that 'Isa asked if someone would volunteer for his appearance to be cast over him, and that he will be killed instead of 'Isa, for which he would be his companion in Paradise. All Christians Will Believe in 'Isa Before He Dies Allah said, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.) Ibn Jarir recorded that Ibn 'Abbas commented, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) before the death of 'Isa, son of Maryam, peace be upon him. Al-'Awfi reported similar from Ibn 'Abbas. Abu Malik commented; إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (but must believe in him, before his death.) "This occurs after 'Isa returns and before he dies, as then, all of the People of the Scriptures will believe in him." The Hadiths Regarding the Descent of 'Isa Just Before the Day of Judgement, and his Mission In the chapter about the Prophets in his Sahih, under, "The Descent of 'Isa, Son of Maryam," Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الـمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ خَيْرًا لَهُمْ مِنَ الدُّنْيَا وَمَا فِيهَا (By Him in Whose Hands my soul is, the son of Maryam ('Isa) will shortly descend among you as a just ruler, and will break the cross, kill the pig and abolish the Jizyah. Then there will be an abundance of wealth and nobody will accept charitable gifts any more. At that time, one prostration will be better for them than this life and all that is in it.) Abu Hurayrah then said, "Read if you will, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)" Muslim recorded this Hadith. So, Allah's statement, قَبْلَ مَوْتِهِ (before his death) refers to the death of 'Isa, son of Maryam. Another Hadith by Abu Hurayrah Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيُهِلَّنَّ عِيسَى بِفَجِّ الرَّوْحَاءِ بِالْحَجِّ أَوِ الْعُمْرَةِ، أَوْ لَيَثْنِيَنَّهُمَا جَمِيعًا ('Isa will say 'Ihlāl' from the mountain highway of 'Ar-Rawḥā'' for Hajj, 'Umrah or both.) Muslim also recorded it. Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ فَيَقْتُلُ الْخِنْزِيرَ، وَيَمْحُو الصَّلِيبَ، وَتُجْمَعُ لَهُ الصَّلَاةُ، وَيُعْطَى الْمَالُ حَتَّى لَا يُقْبَلَ، وَيَضَعُ الْخَرَاجَ، وَيَنْزِلُ الرَّوْحَاءَ فَيَحُجُّ مِنْهَا أَوْ يَعْتَمِرُ أَوْ يَجْمَعُهُمَا ('Isa, son of Maryam, will descend and will kill the pig, break the cross, lead the prayer in congregation and give away wealth until it is no longer accepted by anyone. He will also abolish the Jizyah and go to Ar-Rawha' from where he will go to perform Hajj, 'Umrah or both.) Abu Hurayrah then recited, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) Hanzalah said, "Abu Hurayrah added, 'Will believe in 'Isa before 'Isa dies,' but I do not know if this was a part of the Prophet's Hadith or if it was something that Abu Hurayrah said on his own. " Ibn Abi Hatim also recorded this Hadith. Another Hadith Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, كَيْفَ بِكُمْ إِذَا نَزَلَ فِيكُمُ الْمَسِيحُ ابْنُ مَرْيَمَ وَإِمَامُكُمْ مِنْكُم (How will you be when Al-Masih, son of Maryam ('Isa) descends among you while your Imam is from among yourselves?) Imam Ahmad and Muslim also recorded this Hadith. Another Hadith Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, الْأَنْبِيَاءُ إِخْوَةٌ لِعَلَّاتٍ، أُمَّهَاتُهُمْ شَتَّى، وَدِينُهُمْ وَاحِدٌ، وَإِنِّي أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ، لِأَنَّهُ لَمْ يَكُنْ نَبِيٌّ بَيْنِي وَبَيْنَهُ، وَإِنَّهُ نَازِلٌ فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةِ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ، وَإِنْ لَمْ يُصِبْهُ بَلَلٌ، فَيَدُقُّ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيَدْعُو النَّاسَ إِلَى الْإِسْلَامِ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمِلَلَ كُلَّهَا إِلَّا الْإِسْلَامَ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ، ثُمَّ تَقَعُ الْأَمَنَةُ عَلَى الْأَرْضِ حَتَّى تَرْتَعَ الْأُسُودُ مَعَ الْإِبِلِ، وَالنِّمَارُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ بِالحَيَّاتِ لَا تَضُرُّهُمْ، فَيَمْكُثُ أَرْبَعِينَ سَنَةً ثُمَّ يُتَوَفَّى، وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ (The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to 'Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the pig, and banish the Jizyah and will call the people to Islam. During his time, Allah will destroy all religions except Islam and Allah will destroy Al-Masih Ad-Dajjal (the False Messiah). Safety will then fill the earth, so much so that the lions will mingle with camels, tigers with cattle and wolves with sheep. Children will play with snakes, and they will not harm them. 'Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him.) Abu Dawud also recorded it. Another Hadith In his Sahih, Muslim recorded that Abu Hurayrah related to the Messenger of Allah ﷺ that he said, لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ الرُّومُ بِالْأَعْمَاقِ أَوَ بِدَابِقَ، فَيَخْرُجُ إِلَيْهِمُ جَيْشٌ مِنَ الْمَدِينَةِ مِنْ خِيَارِ أَهْلِ الْأَرْضِ يَوْمَئِذٍ، فَإِذَا تَصَافُّوا، قَالَتِ الرُّومُ: خَلُّوا بَيْنَنَا وَبَيْنَ الَّذِينَ سَبَوْا مِنَّا نُقَاتِلْهُمْ، فَيَقُولُ الْمُسْلِمُونَ: لَا وَاللهِ، لَا نُخَلِّي بَيْنَكُمْ وَبَيْنَ إِخْوَانِنَا، فَيُقَاتِلُونَهُمْ، (فَيَنْهَزِمُ) ثُلُثٌ لَا يَتُوبُ اللهُ عَلَيْهِمْ أَبَدًا، وَيُقْتَلُ ثُلُثُهُ أَفْضَلُ الشُّهَدَاءِ عِنْدَ اللهِ، وَيَفْتَتحُ الثَّلُثُ لَا يُفْتَنُونَ أَبَدًا، فَيَفْتَتِحُونَ قُسْطُنْطِينِيَّةَ، فَبَيْنَمَا هُمْ يَقْسِمُونَ الْغَنَائِمَ قَدْ عَلَّقُوا سُيُوفَهُمْ بِالزَّيْتُونِ، إِذْ صَاحَ فِيهِمُ الشَّيْطَانُ: إِنَّ الْمَسِيحَ قَدْ خَلَفَكُمْ فِي أَهْلِيكُمْ، فَيَخْرُجُونَ، وَذَلِكَ بَاطِلٌ، فَإِذَا جَاءُوا الشَّامَ خَرَجَ، فَبَيْنَمَا هُمْ يُعِدُّونَ لِلْقِتَالِ يُسَوُّونَ الصُّفُوفَ، إِذْ أُقِيَمتِ الصَّلَاةُ فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ، فَأَمَّهُمْ، فَإِذَا رَآهُ عَدُوُّ اللهِ، ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ، فَلَوْ تَرَكَهُ لَانْذَابَ حَتَّى يَهْلِكَ، وَلكِنْ يَقْتُلُهُ اللهُ بِيَدِهِ، فَيُرِيهِمْ دَمَهُ فِي حَرْبَتِهِ (The (Last) Hour will not start until the Romans occupy Al-A'maq or Dabiq. An army, comprised of the best of the people of the earth then, will come from Al-Madinah and challenge them. When they camp face to face, the Romans will say, 'Let us fight those who captured some of us.' The Muslims will say, 'Nay! By Allah, we will never let you get to our brothers.' They will fight them. A third of the (Muslim) army will flee in defeat, and those are the ones whom Allah will never forgive. Another third will be killed, and those are the best martyrs before Allah. The last third will be victorious, and this third will never be stricken with Fitnah, and they will capture Constantinople (Istanbul). While they are dividing war booty, after hanging their swords on olive trees, Shaytan will shout among them, saying, 'Al-Masih (Ad-Dajjal) has cornered your people'. They will leave to meet Ad-Dajjal in Ash-Sham. This will be a false warning, and when they reach Ash-Sham, Ad-Dajjal will then appear. When the Muslims are arranging their lines for battle and the prayer is called for, 'Isa, son of Maryam, will descend and lead them in prayer. When the enemy of Allah (the False Messiah) sees him, he will dissolve just as salt dissolves in water, and if any of him were left, he would continue dissolving until he died. Allah will kill him with the hand of 'Isa and will show the Muslims his blood on his spear.) Muslim recorded that 'Abdullah bin 'Amr said that the Messenger of Allah ﷺ said, لَتُقَاتِلُنَّ الْيَهُودَ فَلَتَقْتُلُنَّهُمْ، حَتى يَقُولَ الْحَجَرُ: يَامُسْلِمُ هَذَا يَهُودِيٌّ فَتَعَال فَاقْتُلْهُ (You will fight the Jews and will kill them, until the stone will say, 'O Muslim! There is a Jew here, so come and kill him.') Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَا تَقُومُ السَّاعَةُ حَتَّى يُقَاتِلَ الْمُسْلِمُونَ الْيَهُودَ، فَيَقْتُلُهُمُ الْمُسْلِمُونَ حَتَّى يَخْتَبِىءَ الْيَهُودِيُّ مِنْ وَرَاءِ الْحَجَرِ وَالشَّجَرِ، فَيَقُولُ الْحَجَرُ وَالشَّجَرُ: يَامُسْلِمُ يَاعَبْدَ اللهِ هَذَا يَهُودِيٌّ خَلْفِي فَتَعَالَ فَاقْتُلْهُ - إِلَّا الْغَرْقَدَ فَإِنَّهُ مِنْ شَجَرِ الْيَهُودِ (The Hour will not start, until after the Muslims fight the Jews and the Muslims kill them. The Jew will hide behind a stone or tree, and the tree will say, 'O Muslim! O servant of Allah! This is a Jew behind me, come and kill him.' Except Al-Gharqad, for it is a tree of the Jews.) Muslim bin Al-Hajjaj recorded in his Sahih that An-Nawwas bin Sam'an said, "The Messenger of Allah ﷺ, mentioned Ad-Dajjal one day and kept belittling him (because being blind, yet claiming to be Allah) and speaking in grave terms about him until we thought that he was hiding in gardens of date-trees (in Al-Madinah). When we went by the Messenger, he sensed this anxiety in us and said, مَا شَأْنُكُمْ؟ (What is the matter with you?) We said, 'O Messenger of Allah! Earlier, you mentioned Ad-Dajjal and while belittling him you spoke gravely about him until we thought that he was hiding in gardens of date-trees (of Al-Madinah).' He said, غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيكُمْ، إِنْ يخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ، وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ، واللهُ خَلِيفَتِي عَلى كُلِّ مُسْلمٍ. إِنَّهُ شَابٌّ قَطَطٌ، عَينُهُ طافِيةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ العُزَّى بْنِ قَطَنٍ، مَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ، إِنَّه خَارِجٌ مِنْ خَلَّةٍ بَيْنَ الشَّامِ والعِرَاقِ، فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا، يَاعِبَادَ اللهِ فَاثْبُتوا (I fear other than Ad-Dajjal for you! If he appears while I am still among you, I will be his adversary on your behalf. If he appears while I am not among you, each one will depend on himself and Allah will be the Helper of every Muslim after me. He is young, with very curly hair and his eye is smashed. I thought that he looked like 'Abdul-'Uzza bin Qatan. Whoever lives long and meets Ad-Dajjal, then let him recite the beginnings of Surat Al-Kahf. He will appear on a pass between Ash-Sham (Syria) and Al-'Iraq. He will wreak havoc to the right and left. O Servants of Allah! Hold fast.) We said, 'O Messenger of Allah! How long will he stay on earth?' He said, أَرْبَعُونَ يَوْمًا، يَومٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُم (Forty days: One day as long as a year, one day as long as a month and one day as long as a week. The rest of his days will be as long as one of your ordinary days.) We said, 'O Messenger of Allah! As for the day that is like a year, will the prayers of one day suffice for it?' He said, لَا، اقْدُرُوا لَهُ قَدْرَهُ (No. Count for its due measure.) We said, 'O Messenger of Allah, how will his speed be on earth?' He said, كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلى قَوْمٍ فَيَدْعُوهُمْ فَيُؤْمِنُون بِهِ، وَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ، وَالأَرْضَ فَتُنْبِتُ، فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًى، وَأَسْبَغَهُ ضُرُوعًا، وَأَمَدَّهُ خَوَاصِرَ، ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيعَاسِيبِ النَّحْلِ، ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ، فَيَقْطَعُهُ جِزْلَتَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ، فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ وَيَضْحَكُ، فَبَيْنَما هُوَ كَذَلِكَ إِذْ بَعَثَ اللهُ الْمَسِيح ابْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ، فَيَنْزِلُ عِنْدَ الـمَنَارَةِ البَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ، وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ، وَلَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ، فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ، فَيَقْتُلُهُ، ثُمَّ يَأْتِي عِيسَى عَلَيْهِ السَّلَامُ قَوْمًا قَدْ عَصَمَهُمُ اللهُ مِنْهُ، فَيَمْسَحُ عَنْ وُجُوهِهِمْ، وَيُحَدِّثُهُمْ بدَرَجَاتِهِمْ فِي الْجَنَّةِ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللهُ عَزَّ وَجَلَّ إِلَى عِيسَى: إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ، فَحَرِّزْ عِبَادِي إِلَى الطُّورِ، ويَبْعَثُ اللهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ، فَيَمُرُّ أَوَّلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا، وَيَمُرُّ آخِرُهُمْ فَيقُولُونَ: لَقَدْ كَانَ بِهذِهِ مَرَّةً مَاءٌ، ويُحْصَرُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، حَتَّى يَكُونَ رَأْسُ الثَّورِ لِأَحَدِهِمْ خَيْرٌ مِنْ مِائَةِ دِينَارٍ لِأَحَدِكُمُ الْيَوْمَ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، فَيُرسِلُ اللهُ عَلَيْهِمُ النَّغَفَ فِي رِقَابِهِمْ، فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى الْأَرْضِ، فَلَا يَجِدُونَ فِي الْأَرْضِ مَوْضِعَ شِبْرٍ إِلَّا مَلَأَهُ زَهَمُهُمْ ونَتْنُهُمْ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى اللهِ، فَيُرْسِلُ اللهُ، طَيْرًا كَأَعْنَاقِ الْبُخْتِ، فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثَ شَاءَ اللهُ، ثُمَّ يُرْسِلُ اللهُ مَطَرًا لَا يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ، وَلَا وَبَرٍ، فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ، ثُمَّ يُقَالُ لِلْأَرْضِ: أَخْرِجِي ثَمَرَكِ وَرُدِّي بَرَكَتَكِ، فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ، وَيَسْتَظِلُّونَ بِقِحْفِهَا، وَيُبَارِكُ اللهُ فِي الرِّسْلِ حَتَّى إِنَّ اللِّقْحَةَ مِنَ الْإِبِلِ لَتَكْفِي الفِئَامَ، (مِنَ النَّاسِ وَاللُّقْمَةَ مِنَ الْفَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ)، فَبَيْنَما هُمْ كَذَلِكَ إِذْ بَعَثَ اللهُ رِيحًا طَيِّبَةً، فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ، فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ، وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ، فَعَلَيْهِمْ تَقُومُ السَّاعَةُ (Like the storm when driven by the wind. He will come to a people and will call them (to his worship), and they will believe in him and accept his call. He will order the sky and it will rain, the land and it will grow (vegetation). Their cattle will return to them with their hair the longest, their udders the fullest (with milk) and their stomachs the fattest. He will come to a different people and will call them (to his worship), and they will reject his call. He will then leave them. They will wake up in the morning destitute, missing all of their possessions. He will pass by a deserted land and will say to it, 'Bring out your treasures', and its treasures will follow him just like swarms of bees. He will summon a man full of youth and will strike him with the sword once and will cut him into two pieces (and will separate between them like) the distance (between the hunter and) the game. He will call the dead man and he will come, and his face will radiant with pleasure and laughter. Afterwards (while all this is happening with Ad-Dajjal), Allah will send Al-Masih ('Isa), son of Maryam down. He will descend close to the white minaret to the east of Damascus. He will be wearing garments lightly colored with saffron and his hands will be placed on the wings of two angels. Whenever he lowers his head droplets fall. Whenever he raises his head, precious stones that look like pearls fall. No disbeliever can survive 'Isa's breath, which reaches the distance of his sight. He will pursue Ad-Dajjal and will follow him to the doors of (the Palestinian city of) Ludd where he will kill him. A group of people who, by Allah's help, resisted and survived Ad-Dajjal, will pass by 'Isa and he will anoint their faces and inform them about their grades in Paradise. Shortly afterwards, while this is happening with 'Isa, Allah will reveal to him, 'I raised a people of My creation that no one can fight. Therefore, gather My servants to At-Tur (the mountain of Musa in Sinai).' Then, Allah will raise Gog and Magog and they will swiftly swarm from every mound. Their front forces will reach Lake Tabariah (Sea of Galilee) and will drink all its water. The last of their forces will say as they pass by the lake, 'This lake once had water!' Meanwhile, 'Isa, Allah's Prophet, will be cornered along with his companions until the head of a bull will be more precious to them than a hundred Dinars to you today. 'Isa, Allah's Prophet, and his companions will invoke Allah for help and Allah will send An-Naghaf (a worm) into the necks of Gog and Magog! The morning will come, and they will all be dead as if it was the death of one soul. Afterwards, 'Isa, the Prophet of Allah, will come down with his companions to the low grounds (from Mount At-Tur). They will find that no space of a hand-span on the earth was free of their fat and rot (rotten corpses). 'Isa, the Prophet of Allah, and his companions will seek Allah in supplication. Allah will send birds as large as the necks of camels. They will carry them (the corpses of Gog and Magog) and will throw them wherever Allah wills. Afterwards, Allah will send rain that no house made of mud or animal hair will be saved from, and it will cleanse the earth until it is as clean as a mirror. The earth will be commanded (by Allah), 'Produce your fruits and regain your blessing.' Then, the group will eat from a pomegranate and will take shelter under the shade of its skin. Milk will be blessed, so much so that the milk-producing camel will yield large amounts that suffice for a large group of people. Meanwhile, Allah will send a pure wind that will overcome Muslims from under their arms and will take the soul of every believer and Muslim. Only the evildoers among people will remain. They will indulge in shameless public sex like that of donkeys. On them, the Hour will begin.) Imam Ahmad and the collectors of the Sunan also recorded this Hadith. We will mention this Hadith again using the chain of narration collected by Ahmad explaining Allah's statement in Surat Al-Anbiya' (chapter 21), حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ (Until, when Ya'juj and Ma'juj (Gog and Magog people) are let loose (from their barrier).)[21:96] In our time, in the year seven hundred and forty-one, a white minaret was built in the Umayyad Masjid (in Damascus) made of stone, in place of the minaret that was destroyed by a fire which the Christians were suspected to have started. May Allah's continued curses descend on the Christians until the Day of Resurrection. There is a strong feeling that this minaret is the one that 'Isa will descend on, according to this Hadith. Another Hadith Muslim recorded in his Sahih that Ya'qub bin 'Asim bin 'Urwah bin Mas'ud Ath-Thaqafi said, "I heard 'Abdullah bin 'Amr saying to a man who asked him, 'What is this Hadith that you are narrating? You claim that the Hour will start on such and such date.' He said, 'Subhan Allah (glory be to Allah),' or he said, 'There is no deity worthy of worship except Allah.' I almost decided to never narrate anything to anyone. I only said, "Soon, you will witness tremendous incidents, the House (the Ka'bah) will be destroyed by fire, and such and such things will occur." He then said, 'The Messenger of Allah ﷺ said, يَخْرُجُ الدَّجَّالُ فِي أُمَّتِي فَيَمْكُثُ أَرْبَعِينَ، لَا أَدْرِي أَرْبَعِينَ يَوْمًا أَوْ أَرْبَعِينَ شَهْرًا أَوْ أَرْبَعِينَ عَامًا، فَيَبْعَثُ اللهُ تَعَالى عِيسَى ابْنَ مَرْيَمَ كَأَنَّهُ عُرْوَةُ بْنُ مَسْعُودٍ، فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ عَدَاوَةٌ، ثُمَّ يُرْسِلُ اللهُ ريحًا بَارِدَةً مِنْ قِبَلِ الشَّامِ، فَلَا يَبْقَى عَلَى وَجْهِ الْأَرْضِ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ - أَوْ إِيمَانٍ - إِلَّا قَبَضَتْهُ، حَتَّى لَوْ أَنَّ أَحَدَكُمْ دَخَلَ فِي كَبِدِ جَبَلٍ لَدَخَلَتْه عَلَيْهِ حَتَّى تَقْبِضَهُ قال: سمعتها من رسول الله صلّى الله عليه وسلّم فَيَبْقَى شِرَارُ النَّاسِ فِي خِفَّةِ الطَّيْرِ وَأَحْلَامِ السِّبَاعِ، لَا يَعْرِفُونَ مَعْرُوفًا، وَلَا يُنْكِرُون مُنْكرًا، فَيَتمَثَّلُ لَهُمُ الشَّيْطَانُ فَيَقُولُ: أَلَا تَسْتَجِيبُونَ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا؟ فَيَأْمُرُهُمْ بِعِبَادَةِ الْأَوْثَانِ، وَهُمْ فِي ذلِكَ دَارٌّ رِزْقُهُمْ، حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَخُ فِي الصُّورِ فَلَا يَسْمَعُهُ أَحَدٌ إِلَّا أَصْغَى لِيتًا وَرَفَعَ لِيتًا، قَالَ: وَأَوَّلُ مَنْ يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إِبِلِهِ، قَالَ: فَيَصْعَقُ وَيَصْعَقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ - أَوْ قَالَ: يُنْزِلُ اللهُ - مَطَرًا كَأَنَّهُ الطَّلُّ - أَوْ قَالَ الظِّلُّ - نُعْمَانُ الشَّاكُّ - فَتَنْبُتُ مِنْهُ أَجْسَادُ النَّاسِ، ثُمَّ يُنَفَخُ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ. ثُمَّ يُقَالُ: أَيُّهَا النَّاسُ: هَلُمُّوا إِلى رَبِّكُم (Ad-Dajjal will appear in my nation and will remain for forty. (The narrator doubts whether it is forty days, months, or years).Then, Allah will send down 'Isa, son of Maryam, looking just like 'Urwah bin Mas'ud and he will seek Ad-Dajjal and will kill him. People will remain for seven years with no enmity between any two. Allah will send a cool wind from As-Sham that will leave no man on the face of the earth who has even the weight of an atom of good or faith, but will capture (his soul). Even if one of you takes refuge in the middle of a mountain, it will find him and capture (his soul). Afterwards, only the most evil people will remain. They will be as light as birds, with the comprehension of beasts. They will not know or enjoin righteousness or forbid or know evil. Shaytan will appear to them and will say to them, 'Would you follow me.' They will say, 'What do you command us?' He will command them to worship the idols. Meanwhile, their provision will come to them in abundance and their life will be good. Then the Trumpet will be blown and every person who hears it, will lower one side of his head and raise the other side (trying to hear that distant sound). The first man who will hear the Trumpet is someone who is preparing the water pool for his camels, and he and the people will swoon away. Allah will send down heavy rain and the bodies of people will grow with it. The Trumpet will be blown in again and the people will be resurrected and looking all about, staring. It will be said to them, 'O people! Come to your Lord,' وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ (But stop them, verily, they are to be questioned.)[37:24] ثم يقال: أخرجوا بعث النار، فيقال: من كم؟ فيقال: من كل ألف تسعمائة وتسعة وتسعين، قال: فذلك يوم (It will then be said, 'Bring forth the share of the Fire.' It will be asked, 'How many?' It will be said, 'From every one thousand, nine hundred and ninety-nine.' That Day is when,) يَجْعَلُ الْوِلْدَانَ شِيبًا (the children will turn grey-headed,)[73:17] and, يَوْمَ يُكْشَفُ عَن سَاقٍ (The Day when the Shin shall be laid bare).) [68:42]" The Description of 'Isa, upon him be Peace As mentioned earlier, 'Abdur-Rahman bin Adam narrated that Abu Hurayrah said that the Prophet ﷺ said, فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةٍ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ وَإِنْ لَمْ يُصِبْهُ بَلَلٌ (If you see 'Isa, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing light yellow garments. His head looks like it is dripping water, even though no moisture touched it.) In the Hadith that An-Nawwas bin Sam'an narrated, فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإِذَا رَفَعهُ تَحَدَّرَ مِنْهُ مِثْلُ جُمَانِ اللُّؤْلُؤ، لَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ (He will descend close to the white minaret to the east of Damascus. He will be wearing two garments lightly colored with saffron, having his hands on the wings of two angels. Whenever he lowers his head, drops will fall off of it. Whenever he raises his head, precious jewels like pearls will fall off of it. No disbeliever can survive 'Isa's breath, and his breath reaches the distance of his sight.) Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيْلَةَ أُسْرِيَ بِي لَقِيتُ مُوسَى (I met Musa on the night of my Ascension to heaven.) The Prophet ﷺ then described him saying, as I think, مُضْطَرِبٌ، رَجِلُ الرَّأْسِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ (He was a tall person with hair as if he was one of the men from the tribe of Shanu'ah.) The Prophet ﷺ further said, وَلقِيتُ عِيسَى فنعته النبي صلّى الله عليه وسلّم فقال: رَبْعَةٌ أَحْمَرُ كَأَنَّهُ خَرَجَ مِنْ دِيمَاسٍ يعني الحمام، وَرَأَيْتُ إبْرَاهِيمَ وَأَنا أَشْبَهُ وَلَدِهِ بِهِ ('I met 'Isa.' The Prophet ﷺ described him saying, 'He was of moderate height and was red-faced as if he had just come out of a bathroom. I saw Ibrahim whom I resembled more than any of his children did.') Al-Bukhari recorded that Mujahid said that Ibn 'Umar said that the Messenger of Allah ﷺ said, رَأَيْتُ مُوسَى وَعِيسَى وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سَبْطٌ، كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ (I saw Musa, 'Isa and Ibrahim. 'Isa was of red complexion and had curly hair and a broad chest. Musa was of brown complexion and had straight hair and a tall stature, as if he was from the people of Az-Zutt.) Al-Bukhari and Muslim recorded that Ibrahim said that 'Abdullah bin 'Umar said, "The Prophet ﷺ once mentioned the False Messiah (Al-Masih Ad-Dajjal) to people, saying, إنَّ اللهَ لَيْسَ بِأَعْوَرَ، أَلَا إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ (Allah is not blind in His Eye. Al-Masih Ad-Dajjal is blind in his right eye. His eye is like a protruding grape.)" Muslim recorded that the Messenger of Allah ﷺ said, وَأرَانِي اللهُ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا تَرَى مِنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْن مَنْكِبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ وَرَاءَهُ رَجُلًا جَعْدًا قَطِطًا، أَعْوَرَ الْعَيْنِ الْيُمْنَى، كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَي رَجُلٍ، يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: الْمَسِيحُ الدَّجَّالُ (In a dream, I was at the Ka'bah and Allah made me see a light-colored man, a color that is as beautiful as a light-colored man could be, with combed hair that reached his shoulders. His hair was dripping water, and he was leaning on the shoulders of two men while circling the Ka'bah. I asked, 'Who is this man?' I was told, 'This is the Al-Masih, son of Maryam.' Behind him, I saw a man with very curly hair who was blind in his right eye. He looked exactly as Ibn Qatan, and he was leaning on the shoulder of a man while circling the House. I asked, 'Who is this man?' I was told, 'He is Al-Masih Ad-Dajjal.') Al-Bukhari recorded that Salim said that his father said, "No, By Allah! The Prophet ﷺ did not say that 'Isa was of red complexion but said, بَيْنَمَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعْرِ، يَتَهَادَى بَيْنَ رَجُلَيْنِ، يَنْطُفُ رَأْسُهُ مَاءً - أَوْ يُهَرَاقُ رَأْسُهُ مَاءً - فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: ابْنُ مَرْيَمَ، فَذَهَبْتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ، جَعْدُ الرَّاْسِ، أَعْوَرُ عَيْنِهِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ: مَنْ هَذَا؟ قَالُو: الدَّجَّالُ، وَأَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنِ (While I was asleep circumambulating the Ka'bah (in my dream), I suddenly saw a man of brown complexion and ample hair walking between two men with water dripping from his head. I asked, 'Who is this?' The people said, 'He is the son of Maryam.' Then I looked behind and I saw a red-complexioned, fat, curly-haired man, blind in the right eye, which looked like a bulging out grape. I asked, 'Who is this?' They replied, 'He is Ad-Dajjal.' The person he most resembled is Ibn Qatan.)" Az-Zuhri commented that Ibn Qatan was a man from the tribe of Khuza'ah who died during the time of Jahiliyyah. This is the wording of Al-Bukhari. Allah's statement, وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And on the Day of Resurrection, he ('Isa) will be a witness against them) Qatadah said, "He will bear witness before them that he has delivered the Message from Allah and that he is but a servant of His." In a similar statement in the end of Surat Al-Ma'idah, وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ (And (remember) when Allah will say (on the Day of Resurrection): "O 'Isa, son of Maryam! Did you say unto men...")[5:116] until, الْعَزِيزُ الْحَكِيمُ (Almighty, the All-Wise.)[5:118]

Because of their breaking the covenant, and their rejecting the Ayat of Allah, and their killing the Prophets unjustly, and their saying: "Our hearts are Ghulf," nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little (155)And because of their disbelief and uttering against Maryam a grave false charge (156)And because of their saying, "We killed Al-Masih 'Isa, son of Maryam, the Messenger of Allah," but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (157)But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise (158)And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them (159) The Crimes of the Jews The sins mentioned here are among the many sins that the Jews committed, which caused them to be cursed and removed far away from right guidance. The Jews broke the promises and vows that Allah took from them, and also rejected Allah's Ayat, meaning His signs and proofs, and the miracles that they witnessed at the hands of their Prophets. Allah said, وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ (and their killing the Prophets unjustly,) because their many crimes and offenses against the Prophets of Allah, for they killed many Prophets, may Allah's peace be upon them Their saying: قُلُوبُنَا غُلْفٌ ("Our hearts are Ghulf,") meaning, wrapped with covering, according to Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and Qatadah. This is similar to the what the idolators said, وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ (And they say: "Our hearts are under coverings (screened) from that to which you invite us.")[41:5] Allah said, بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ (nay, Allah has set a seal upon their hearts because of their disbelief,) It is as if they had given an excuse that their hearts do not understand what the Prophet says since their hearts are wrapped with coverings, so they claim. Allah said that their hearts are sealed because of their disbelief, as we mentioned before in the explanation of Surat Al-Baqarah. Allah then said, فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا (so they believe not but a little.) for their hearts became accustomed to Kufr, transgression and weak faith. The Evil Accusation the Jews Uttered Against Maryam and Their Claim that They Killed 'Isa Allah said, وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا (And because of their (Jews) disbelief and uttering against Maryam a grave false charge.) 'Ali bin Abi Talhah said that Ibn 'Abbas stated that the Jews accused Maryam of fornication.This is also the saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several others. This meaning is also apparent in the Ayah, as the Jews accused Maryam and her son of grave accusations: They accused her of fornication and claimed that 'Isa was an illegitimate son. Some of them even claimed that she was menstruating while fornicating. May Allah's continued curse be upon them until the Day of Resurrection. The Jews also said, إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ ("We killed Al-Masih, 'Isa, son of Maryam, the Messenger of Allah,") meaning, we killed the person who claimed to be the Messenger of Allah. The Jews only uttered these words in jest and mockery, just as the polytheists said, يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ (O you to whom the Dhikr (the Qur'an) has been sent down! Verily, you are a mad man!)[15:6] When Allah sent 'Isa with proofs and guidance, the Jews, may Allah's curses, anger, torment and punishment be upon them, envied him because of his prophethood and obvious miracles; curing the blind and leprous and bringing the dead back to life, by Allah's leave. He also used to make the shape of a bird from clay and blow in it, and it became a bird by Allah's leave and flew. 'Isa performed other miracles that Allah honored him with, yet the Jews defied and bellied him and tried their best to harm him. Allah's Prophet 'Isa could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis misguiding and dividing the people in Jerusalem and stirring unrest among the king's subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king's deputy in Jerusalem received these orders, he went with some Jews to the house that 'Isa was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded 'Isa in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, "Who volunteers to be made to look like me, for which he will be my companion in Paradise?" A young man volunteered, but 'Isa thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting 'Isa to say, "Well then, you will be that man." Allah made the young man look exactly like 'Isa, while a hole opened in the roof of the house, and 'Isa was made to sleep and ascended to heaven while asleep. Allah said, إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ (And (remember) when Allah said: "O 'Isa! I will take you and raise you to Myself.") When 'Isa ascended, those who were in the house came out. When those surrounding the house saw the man who looked like 'Isa, they thought that he was 'Isa. So they took him at night, crucified him and placed a crown of thorns on his head. The Jews then boasted that they killed 'Isa and some Christians accepted their false claim, due to their ignorance and lack of reason. As for those who were in the house with 'Isa, they witnessed his ascension to heaven, while the rest thought that the Jews killed 'Isa by crucifixion. They even said that Maryam sat under the corpse of the crucified man and cried, and they say that the dead man spoke to her. All this was a test from Allah for His servants out of His wisdom. Allah explained this matter in the Glorious Qur'an which He sent to His honorable Messenger, whom He supported with miracles and clear, unequivocal evidence. Allah is the Most Truthful, and He is the Lord of the worlds Who knows the secrets, what the hearts conceal, the hidden matters in heaven and earth, what has occurred, what will occur, and what would occur if it was decreed. He said, وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ (but they killed him not, nor crucified him, but it appeared as that to them,) referring to the person whom the Jews thought was 'Isa. This is why Allah said afterwards, وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ (and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture.) referring to the Jews who claimed to kill 'Isa and the ignorant Christians who believed them. Indeed they are all in confusion, misguidance and bewilderment. This is why Allah said, وَمَا قَتَلُوهُ يَقِينًا (For surely; they killed him not.) meaning they are not sure that 'Isa was the one whom they killed. Rather, they are in doubt and confusion over this matter. بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا (But Allah raised him up unto Himself. And Allah is Ever All-Powerful,) meaning, He is the Almighty, and He is never weak, nor will those who seek refuge in Him ever be subjected to disgrace, حَكِيمًا (All-Wise.) in all that He decides and ordains for His creatures. Indeed, Allah's is the clearest wisdom, unequivocal proof and the most glorious authority. Ibn Abi Hatim recorded that Ibn 'Abbas said, "Just before Allah raised 'Isa to the heavens, 'Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, 'There are those among you who will disbelieve in me twelve times after he had believed in me.' He then asked, 'Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)?' One of the youngest ones among them volunteered and 'Isa asked him to sit down. 'Isa again asked for a volunteer, and the young man kept volunteering and 'Isa asking him to sit down. Then the young man volunteered again and 'Isa said, 'You will be that man,' and the resemblance of 'Isa was cast over that man while 'Isa ascended to heaven from a hole in the house. When the Jews came looking for 'Isa, they found that young man and crucified him. Some of 'Isa's followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya'qubiyyah (Jacobites), said, 'Allah remained with us as long as He willed and then ascended to heaven.' Another group, An-Nasturiyyah (Nestorians), said, 'The son of Allah was with us as long as he willed and Allah took him to heaven.' Another group, Muslims, said, 'The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.' The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad ﷺ." This statement has an authentic chain of narration leading to Ibn 'Abbas, and An-Nasa'i narrated it through Abu Kurayb who reported it from Abu Mu'awiyah. Many among the Salaf stated that 'Isa asked if someone would volunteer for his appearance to be cast over him, and that he will be killed instead of 'Isa, for which he would be his companion in Paradise. All Christians Will Believe in 'Isa Before He Dies Allah said, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.) Ibn Jarir recorded that Ibn 'Abbas commented, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) before the death of 'Isa, son of Maryam, peace be upon him. Al-'Awfi reported similar from Ibn 'Abbas. Abu Malik commented; إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (but must believe in him, before his death.) "This occurs after 'Isa returns and before he dies, as then, all of the People of the Scriptures will believe in him." The Hadiths Regarding the Descent of 'Isa Just Before the Day of Judgement, and his Mission In the chapter about the Prophets in his Sahih, under, "The Descent of 'Isa, Son of Maryam," Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الـمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ خَيْرًا لَهُمْ مِنَ الدُّنْيَا وَمَا فِيهَا (By Him in Whose Hands my soul is, the son of Maryam ('Isa) will shortly descend among you as a just ruler, and will break the cross, kill the pig and abolish the Jizyah. Then there will be an abundance of wealth and nobody will accept charitable gifts any more. At that time, one prostration will be better for them than this life and all that is in it.) Abu Hurayrah then said, "Read if you will, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)" Muslim recorded this Hadith. So, Allah's statement, قَبْلَ مَوْتِهِ (before his death) refers to the death of 'Isa, son of Maryam. Another Hadith by Abu Hurayrah Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيُهِلَّنَّ عِيسَى بِفَجِّ الرَّوْحَاءِ بِالْحَجِّ أَوِ الْعُمْرَةِ، أَوْ لَيَثْنِيَنَّهُمَا جَمِيعًا ('Isa will say 'Ihlāl' from the mountain highway of 'Ar-Rawḥā'' for Hajj, 'Umrah or both.) Muslim also recorded it. Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ فَيَقْتُلُ الْخِنْزِيرَ، وَيَمْحُو الصَّلِيبَ، وَتُجْمَعُ لَهُ الصَّلَاةُ، وَيُعْطَى الْمَالُ حَتَّى لَا يُقْبَلَ، وَيَضَعُ الْخَرَاجَ، وَيَنْزِلُ الرَّوْحَاءَ فَيَحُجُّ مِنْهَا أَوْ يَعْتَمِرُ أَوْ يَجْمَعُهُمَا ('Isa, son of Maryam, will descend and will kill the pig, break the cross, lead the prayer in congregation and give away wealth until it is no longer accepted by anyone. He will also abolish the Jizyah and go to Ar-Rawha' from where he will go to perform Hajj, 'Umrah or both.) Abu Hurayrah then recited, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) Hanzalah said, "Abu Hurayrah added, 'Will believe in 'Isa before 'Isa dies,' but I do not know if this was a part of the Prophet's Hadith or if it was something that Abu Hurayrah said on his own. " Ibn Abi Hatim also recorded this Hadith. Another Hadith Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, كَيْفَ بِكُمْ إِذَا نَزَلَ فِيكُمُ الْمَسِيحُ ابْنُ مَرْيَمَ وَإِمَامُكُمْ مِنْكُم (How will you be when Al-Masih, son of Maryam ('Isa) descends among you while your Imam is from among yourselves?) Imam Ahmad and Muslim also recorded this Hadith. Another Hadith Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, الْأَنْبِيَاءُ إِخْوَةٌ لِعَلَّاتٍ، أُمَّهَاتُهُمْ شَتَّى، وَدِينُهُمْ وَاحِدٌ، وَإِنِّي أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ، لِأَنَّهُ لَمْ يَكُنْ نَبِيٌّ بَيْنِي وَبَيْنَهُ، وَإِنَّهُ نَازِلٌ فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةِ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ، وَإِنْ لَمْ يُصِبْهُ بَلَلٌ، فَيَدُقُّ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيَدْعُو النَّاسَ إِلَى الْإِسْلَامِ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمِلَلَ كُلَّهَا إِلَّا الْإِسْلَامَ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ، ثُمَّ تَقَعُ الْأَمَنَةُ عَلَى الْأَرْضِ حَتَّى تَرْتَعَ الْأُسُودُ مَعَ الْإِبِلِ، وَالنِّمَارُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ بِالحَيَّاتِ لَا تَضُرُّهُمْ، فَيَمْكُثُ أَرْبَعِينَ سَنَةً ثُمَّ يُتَوَفَّى، وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ (The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to 'Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the pig, and banish the Jizyah and will call the people to Islam. During his time, Allah will destroy all religions except Islam and Allah will destroy Al-Masih Ad-Dajjal (the False Messiah). Safety will then fill the earth, so much so that the lions will mingle with camels, tigers with cattle and wolves with sheep. Children will play with snakes, and they will not harm them. 'Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him.) Abu Dawud also recorded it. Another Hadith In his Sahih, Muslim recorded that Abu Hurayrah related to the Messenger of Allah ﷺ that he said, لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ الرُّومُ بِالْأَعْمَاقِ أَوَ بِدَابِقَ، فَيَخْرُجُ إِلَيْهِمُ جَيْشٌ مِنَ الْمَدِينَةِ مِنْ خِيَارِ أَهْلِ الْأَرْضِ يَوْمَئِذٍ، فَإِذَا تَصَافُّوا، قَالَتِ الرُّومُ: خَلُّوا بَيْنَنَا وَبَيْنَ الَّذِينَ سَبَوْا مِنَّا نُقَاتِلْهُمْ، فَيَقُولُ الْمُسْلِمُونَ: لَا وَاللهِ، لَا نُخَلِّي بَيْنَكُمْ وَبَيْنَ إِخْوَانِنَا، فَيُقَاتِلُونَهُمْ، (فَيَنْهَزِمُ) ثُلُثٌ لَا يَتُوبُ اللهُ عَلَيْهِمْ أَبَدًا، وَيُقْتَلُ ثُلُثُهُ أَفْضَلُ الشُّهَدَاءِ عِنْدَ اللهِ، وَيَفْتَتحُ الثَّلُثُ لَا يُفْتَنُونَ أَبَدًا، فَيَفْتَتِحُونَ قُسْطُنْطِينِيَّةَ، فَبَيْنَمَا هُمْ يَقْسِمُونَ الْغَنَائِمَ قَدْ عَلَّقُوا سُيُوفَهُمْ بِالزَّيْتُونِ، إِذْ صَاحَ فِيهِمُ الشَّيْطَانُ: إِنَّ الْمَسِيحَ قَدْ خَلَفَكُمْ فِي أَهْلِيكُمْ، فَيَخْرُجُونَ، وَذَلِكَ بَاطِلٌ، فَإِذَا جَاءُوا الشَّامَ خَرَجَ، فَبَيْنَمَا هُمْ يُعِدُّونَ لِلْقِتَالِ يُسَوُّونَ الصُّفُوفَ، إِذْ أُقِيَمتِ الصَّلَاةُ فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ، فَأَمَّهُمْ، فَإِذَا رَآهُ عَدُوُّ اللهِ، ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ، فَلَوْ تَرَكَهُ لَانْذَابَ حَتَّى يَهْلِكَ، وَلكِنْ يَقْتُلُهُ اللهُ بِيَدِهِ، فَيُرِيهِمْ دَمَهُ فِي حَرْبَتِهِ (The (Last) Hour will not start until the Romans occupy Al-A'maq or Dabiq. An army, comprised of the best of the people of the earth then, will come from Al-Madinah and challenge them. When they camp face to face, the Romans will say, 'Let us fight those who captured some of us.' The Muslims will say, 'Nay! By Allah, we will never let you get to our brothers.' They will fight them. A third of the (Muslim) army will flee in defeat, and those are the ones whom Allah will never forgive. Another third will be killed, and those are the best martyrs before Allah. The last third will be victorious, and this third will never be stricken with Fitnah, and they will capture Constantinople (Istanbul). While they are dividing war booty, after hanging their swords on olive trees, Shaytan will shout among them, saying, 'Al-Masih (Ad-Dajjal) has cornered your people'. They will leave to meet Ad-Dajjal in Ash-Sham. This will be a false warning, and when they reach Ash-Sham, Ad-Dajjal will then appear. When the Muslims are arranging their lines for battle and the prayer is called for, 'Isa, son of Maryam, will descend and lead them in prayer. When the enemy of Allah (the False Messiah) sees him, he will dissolve just as salt dissolves in water, and if any of him were left, he would continue dissolving until he died. Allah will kill him with the hand of 'Isa and will show the Muslims his blood on his spear.) Muslim recorded that 'Abdullah bin 'Amr said that the Messenger of Allah ﷺ said, لَتُقَاتِلُنَّ الْيَهُودَ فَلَتَقْتُلُنَّهُمْ، حَتى يَقُولَ الْحَجَرُ: يَامُسْلِمُ هَذَا يَهُودِيٌّ فَتَعَال فَاقْتُلْهُ (You will fight the Jews and will kill them, until the stone will say, 'O Muslim! There is a Jew here, so come and kill him.') Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَا تَقُومُ السَّاعَةُ حَتَّى يُقَاتِلَ الْمُسْلِمُونَ الْيَهُودَ، فَيَقْتُلُهُمُ الْمُسْلِمُونَ حَتَّى يَخْتَبِىءَ الْيَهُودِيُّ مِنْ وَرَاءِ الْحَجَرِ وَالشَّجَرِ، فَيَقُولُ الْحَجَرُ وَالشَّجَرُ: يَامُسْلِمُ يَاعَبْدَ اللهِ هَذَا يَهُودِيٌّ خَلْفِي فَتَعَالَ فَاقْتُلْهُ - إِلَّا الْغَرْقَدَ فَإِنَّهُ مِنْ شَجَرِ الْيَهُودِ (The Hour will not start, until after the Muslims fight the Jews and the Muslims kill them. The Jew will hide behind a stone or tree, and the tree will say, 'O Muslim! O servant of Allah! This is a Jew behind me, come and kill him.' Except Al-Gharqad, for it is a tree of the Jews.) Muslim bin Al-Hajjaj recorded in his Sahih that An-Nawwas bin Sam'an said, "The Messenger of Allah ﷺ, mentioned Ad-Dajjal one day and kept belittling him (because being blind, yet claiming to be Allah) and speaking in grave terms about him until we thought that he was hiding in gardens of date-trees (in Al-Madinah). When we went by the Messenger, he sensed this anxiety in us and said, مَا شَأْنُكُمْ؟ (What is the matter with you?) We said, 'O Messenger of Allah! Earlier, you mentioned Ad-Dajjal and while belittling him you spoke gravely about him until we thought that he was hiding in gardens of date-trees (of Al-Madinah).' He said, غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيكُمْ، إِنْ يخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ، وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ، واللهُ خَلِيفَتِي عَلى كُلِّ مُسْلمٍ. إِنَّهُ شَابٌّ قَطَطٌ، عَينُهُ طافِيةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ العُزَّى بْنِ قَطَنٍ، مَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ، إِنَّه خَارِجٌ مِنْ خَلَّةٍ بَيْنَ الشَّامِ والعِرَاقِ، فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا، يَاعِبَادَ اللهِ فَاثْبُتوا (I fear other than Ad-Dajjal for you! If he appears while I am still among you, I will be his adversary on your behalf. If he appears while I am not among you, each one will depend on himself and Allah will be the Helper of every Muslim after me. He is young, with very curly hair and his eye is smashed. I thought that he looked like 'Abdul-'Uzza bin Qatan. Whoever lives long and meets Ad-Dajjal, then let him recite the beginnings of Surat Al-Kahf. He will appear on a pass between Ash-Sham (Syria) and Al-'Iraq. He will wreak havoc to the right and left. O Servants of Allah! Hold fast.) We said, 'O Messenger of Allah! How long will he stay on earth?' He said, أَرْبَعُونَ يَوْمًا، يَومٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُم (Forty days: One day as long as a year, one day as long as a month and one day as long as a week. The rest of his days will be as long as one of your ordinary days.) We said, 'O Messenger of Allah! As for the day that is like a year, will the prayers of one day suffice for it?' He said, لَا، اقْدُرُوا لَهُ قَدْرَهُ (No. Count for its due measure.) We said, 'O Messenger of Allah, how will his speed be on earth?' He said, كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلى قَوْمٍ فَيَدْعُوهُمْ فَيُؤْمِنُون بِهِ، وَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ، وَالأَرْضَ فَتُنْبِتُ، فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًى، وَأَسْبَغَهُ ضُرُوعًا، وَأَمَدَّهُ خَوَاصِرَ، ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيعَاسِيبِ النَّحْلِ، ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ، فَيَقْطَعُهُ جِزْلَتَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ، فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ وَيَضْحَكُ، فَبَيْنَما هُوَ كَذَلِكَ إِذْ بَعَثَ اللهُ الْمَسِيح ابْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ، فَيَنْزِلُ عِنْدَ الـمَنَارَةِ البَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ، وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ، وَلَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ، فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ، فَيَقْتُلُهُ، ثُمَّ يَأْتِي عِيسَى عَلَيْهِ السَّلَامُ قَوْمًا قَدْ عَصَمَهُمُ اللهُ مِنْهُ، فَيَمْسَحُ عَنْ وُجُوهِهِمْ، وَيُحَدِّثُهُمْ بدَرَجَاتِهِمْ فِي الْجَنَّةِ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللهُ عَزَّ وَجَلَّ إِلَى عِيسَى: إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ، فَحَرِّزْ عِبَادِي إِلَى الطُّورِ، ويَبْعَثُ اللهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ، فَيَمُرُّ أَوَّلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا، وَيَمُرُّ آخِرُهُمْ فَيقُولُونَ: لَقَدْ كَانَ بِهذِهِ مَرَّةً مَاءٌ، ويُحْصَرُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، حَتَّى يَكُونَ رَأْسُ الثَّورِ لِأَحَدِهِمْ خَيْرٌ مِنْ مِائَةِ دِينَارٍ لِأَحَدِكُمُ الْيَوْمَ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، فَيُرسِلُ اللهُ عَلَيْهِمُ النَّغَفَ فِي رِقَابِهِمْ، فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى الْأَرْضِ، فَلَا يَجِدُونَ فِي الْأَرْضِ مَوْضِعَ شِبْرٍ إِلَّا مَلَأَهُ زَهَمُهُمْ ونَتْنُهُمْ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى اللهِ، فَيُرْسِلُ اللهُ، طَيْرًا كَأَعْنَاقِ الْبُخْتِ، فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثَ شَاءَ اللهُ، ثُمَّ يُرْسِلُ اللهُ مَطَرًا لَا يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ، وَلَا وَبَرٍ، فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ، ثُمَّ يُقَالُ لِلْأَرْضِ: أَخْرِجِي ثَمَرَكِ وَرُدِّي بَرَكَتَكِ، فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ، وَيَسْتَظِلُّونَ بِقِحْفِهَا، وَيُبَارِكُ اللهُ فِي الرِّسْلِ حَتَّى إِنَّ اللِّقْحَةَ مِنَ الْإِبِلِ لَتَكْفِي الفِئَامَ، (مِنَ النَّاسِ وَاللُّقْمَةَ مِنَ الْفَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ)، فَبَيْنَما هُمْ كَذَلِكَ إِذْ بَعَثَ اللهُ رِيحًا طَيِّبَةً، فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ، فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ، وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ، فَعَلَيْهِمْ تَقُومُ السَّاعَةُ (Like the storm when driven by the wind. He will come to a people and will call them (to his worship), and they will believe in him and accept his call. He will order the sky and it will rain, the land and it will grow (vegetation). Their cattle will return to them with their hair the longest, their udders the fullest (with milk) and their stomachs the fattest. He will come to a different people and will call them (to his worship), and they will reject his call. He will then leave them. They will wake up in the morning destitute, missing all of their possessions. He will pass by a deserted land and will say to it, 'Bring out your treasures', and its treasures will follow him just like swarms of bees. He will summon a man full of youth and will strike him with the sword once and will cut him into two pieces (and will separate between them like) the distance (between the hunter and) the game. He will call the dead man and he will come, and his face will radiant with pleasure and laughter. Afterwards (while all this is happening with Ad-Dajjal), Allah will send Al-Masih ('Isa), son of Maryam down. He will descend close to the white minaret to the east of Damascus. He will be wearing garments lightly colored with saffron and his hands will be placed on the wings of two angels. Whenever he lowers his head droplets fall. Whenever he raises his head, precious stones that look like pearls fall. No disbeliever can survive 'Isa's breath, which reaches the distance of his sight. He will pursue Ad-Dajjal and will follow him to the doors of (the Palestinian city of) Ludd where he will kill him. A group of people who, by Allah's help, resisted and survived Ad-Dajjal, will pass by 'Isa and he will anoint their faces and inform them about their grades in Paradise. Shortly afterwards, while this is happening with 'Isa, Allah will reveal to him, 'I raised a people of My creation that no one can fight. Therefore, gather My servants to At-Tur (the mountain of Musa in Sinai).' Then, Allah will raise Gog and Magog and they will swiftly swarm from every mound. Their front forces will reach Lake Tabariah (Sea of Galilee) and will drink all its water. The last of their forces will say as they pass by the lake, 'This lake once had water!' Meanwhile, 'Isa, Allah's Prophet, will be cornered along with his companions until the head of a bull will be more precious to them than a hundred Dinars to you today. 'Isa, Allah's Prophet, and his companions will invoke Allah for help and Allah will send An-Naghaf (a worm) into the necks of Gog and Magog! The morning will come, and they will all be dead as if it was the death of one soul. Afterwards, 'Isa, the Prophet of Allah, will come down with his companions to the low grounds (from Mount At-Tur). They will find that no space of a hand-span on the earth was free of their fat and rot (rotten corpses). 'Isa, the Prophet of Allah, and his companions will seek Allah in supplication. Allah will send birds as large as the necks of camels. They will carry them (the corpses of Gog and Magog) and will throw them wherever Allah wills. Afterwards, Allah will send rain that no house made of mud or animal hair will be saved from, and it will cleanse the earth until it is as clean as a mirror. The earth will be commanded (by Allah), 'Produce your fruits and regain your blessing.' Then, the group will eat from a pomegranate and will take shelter under the shade of its skin. Milk will be blessed, so much so that the milk-producing camel will yield large amounts that suffice for a large group of people. Meanwhile, Allah will send a pure wind that will overcome Muslims from under their arms and will take the soul of every believer and Muslim. Only the evildoers among people will remain. They will indulge in shameless public sex like that of donkeys. On them, the Hour will begin.) Imam Ahmad and the collectors of the Sunan also recorded this Hadith. We will mention this Hadith again using the chain of narration collected by Ahmad explaining Allah's statement in Surat Al-Anbiya' (chapter 21), حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ (Until, when Ya'juj and Ma'juj (Gog and Magog people) are let loose (from their barrier).)[21:96] In our time, in the year seven hundred and forty-one, a white minaret was built in the Umayyad Masjid (in Damascus) made of stone, in place of the minaret that was destroyed by a fire which the Christians were suspected to have started. May Allah's continued curses descend on the Christians until the Day of Resurrection. There is a strong feeling that this minaret is the one that 'Isa will descend on, according to this Hadith. Another Hadith Muslim recorded in his Sahih that Ya'qub bin 'Asim bin 'Urwah bin Mas'ud Ath-Thaqafi said, "I heard 'Abdullah bin 'Amr saying to a man who asked him, 'What is this Hadith that you are narrating? You claim that the Hour will start on such and such date.' He said, 'Subhan Allah (glory be to Allah),' or he said, 'There is no deity worthy of worship except Allah.' I almost decided to never narrate anything to anyone. I only said, "Soon, you will witness tremendous incidents, the House (the Ka'bah) will be destroyed by fire, and such and such things will occur." He then said, 'The Messenger of Allah ﷺ said, يَخْرُجُ الدَّجَّالُ فِي أُمَّتِي فَيَمْكُثُ أَرْبَعِينَ، لَا أَدْرِي أَرْبَعِينَ يَوْمًا أَوْ أَرْبَعِينَ شَهْرًا أَوْ أَرْبَعِينَ عَامًا، فَيَبْعَثُ اللهُ تَعَالى عِيسَى ابْنَ مَرْيَمَ كَأَنَّهُ عُرْوَةُ بْنُ مَسْعُودٍ، فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ عَدَاوَةٌ، ثُمَّ يُرْسِلُ اللهُ ريحًا بَارِدَةً مِنْ قِبَلِ الشَّامِ، فَلَا يَبْقَى عَلَى وَجْهِ الْأَرْضِ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ - أَوْ إِيمَانٍ - إِلَّا قَبَضَتْهُ، حَتَّى لَوْ أَنَّ أَحَدَكُمْ دَخَلَ فِي كَبِدِ جَبَلٍ لَدَخَلَتْه عَلَيْهِ حَتَّى تَقْبِضَهُ قال: سمعتها من رسول الله صلّى الله عليه وسلّم فَيَبْقَى شِرَارُ النَّاسِ فِي خِفَّةِ الطَّيْرِ وَأَحْلَامِ السِّبَاعِ، لَا يَعْرِفُونَ مَعْرُوفًا، وَلَا يُنْكِرُون مُنْكرًا، فَيَتمَثَّلُ لَهُمُ الشَّيْطَانُ فَيَقُولُ: أَلَا تَسْتَجِيبُونَ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا؟ فَيَأْمُرُهُمْ بِعِبَادَةِ الْأَوْثَانِ، وَهُمْ فِي ذلِكَ دَارٌّ رِزْقُهُمْ، حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَخُ فِي الصُّورِ فَلَا يَسْمَعُهُ أَحَدٌ إِلَّا أَصْغَى لِيتًا وَرَفَعَ لِيتًا، قَالَ: وَأَوَّلُ مَنْ يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إِبِلِهِ، قَالَ: فَيَصْعَقُ وَيَصْعَقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ - أَوْ قَالَ: يُنْزِلُ اللهُ - مَطَرًا كَأَنَّهُ الطَّلُّ - أَوْ قَالَ الظِّلُّ - نُعْمَانُ الشَّاكُّ - فَتَنْبُتُ مِنْهُ أَجْسَادُ النَّاسِ، ثُمَّ يُنَفَخُ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ. ثُمَّ يُقَالُ: أَيُّهَا النَّاسُ: هَلُمُّوا إِلى رَبِّكُم (Ad-Dajjal will appear in my nation and will remain for forty. (The narrator doubts whether it is forty days, months, or years).Then, Allah will send down 'Isa, son of Maryam, looking just like 'Urwah bin Mas'ud and he will seek Ad-Dajjal and will kill him. People will remain for seven years with no enmity between any two. Allah will send a cool wind from As-Sham that will leave no man on the face of the earth who has even the weight of an atom of good or faith, but will capture (his soul). Even if one of you takes refuge in the middle of a mountain, it will find him and capture (his soul). Afterwards, only the most evil people will remain. They will be as light as birds, with the comprehension of beasts. They will not know or enjoin righteousness or forbid or know evil. Shaytan will appear to them and will say to them, 'Would you follow me.' They will say, 'What do you command us?' He will command them to worship the idols. Meanwhile, their provision will come to them in abundance and their life will be good. Then the Trumpet will be blown and every person who hears it, will lower one side of his head and raise the other side (trying to hear that distant sound). The first man who will hear the Trumpet is someone who is preparing the water pool for his camels, and he and the people will swoon away. Allah will send down heavy rain and the bodies of people will grow with it. The Trumpet will be blown in again and the people will be resurrected and looking all about, staring. It will be said to them, 'O people! Come to your Lord,' وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ (But stop them, verily, they are to be questioned.)[37:24] ثم يقال: أخرجوا بعث النار، فيقال: من كم؟ فيقال: من كل ألف تسعمائة وتسعة وتسعين، قال: فذلك يوم (It will then be said, 'Bring forth the share of the Fire.' It will be asked, 'How many?' It will be said, 'From every one thousand, nine hundred and ninety-nine.' That Day is when,) يَجْعَلُ الْوِلْدَانَ شِيبًا (the children will turn grey-headed,)[73:17] and, يَوْمَ يُكْشَفُ عَن سَاقٍ (The Day when the Shin shall be laid bare).) [68:42]" The Description of 'Isa, upon him be Peace As mentioned earlier, 'Abdur-Rahman bin Adam narrated that Abu Hurayrah said that the Prophet ﷺ said, فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةٍ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ وَإِنْ لَمْ يُصِبْهُ بَلَلٌ (If you see 'Isa, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing light yellow garments. His head looks like it is dripping water, even though no moisture touched it.) In the Hadith that An-Nawwas bin Sam'an narrated, فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإِذَا رَفَعهُ تَحَدَّرَ مِنْهُ مِثْلُ جُمَانِ اللُّؤْلُؤ، لَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ (He will descend close to the white minaret to the east of Damascus. He will be wearing two garments lightly colored with saffron, having his hands on the wings of two angels. Whenever he lowers his head, drops will fall off of it. Whenever he raises his head, precious jewels like pearls will fall off of it. No disbeliever can survive 'Isa's breath, and his breath reaches the distance of his sight.) Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيْلَةَ أُسْرِيَ بِي لَقِيتُ مُوسَى (I met Musa on the night of my Ascension to heaven.) The Prophet ﷺ then described him saying, as I think, مُضْطَرِبٌ، رَجِلُ الرَّأْسِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ (He was a tall person with hair as if he was one of the men from the tribe of Shanu'ah.) The Prophet ﷺ further said, وَلقِيتُ عِيسَى فنعته النبي صلّى الله عليه وسلّم فقال: رَبْعَةٌ أَحْمَرُ كَأَنَّهُ خَرَجَ مِنْ دِيمَاسٍ يعني الحمام، وَرَأَيْتُ إبْرَاهِيمَ وَأَنا أَشْبَهُ وَلَدِهِ بِهِ ('I met 'Isa.' The Prophet ﷺ described him saying, 'He was of moderate height and was red-faced as if he had just come out of a bathroom. I saw Ibrahim whom I resembled more than any of his children did.') Al-Bukhari recorded that Mujahid said that Ibn 'Umar said that the Messenger of Allah ﷺ said, رَأَيْتُ مُوسَى وَعِيسَى وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سَبْطٌ، كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ (I saw Musa, 'Isa and Ibrahim. 'Isa was of red complexion and had curly hair and a broad chest. Musa was of brown complexion and had straight hair and a tall stature, as if he was from the people of Az-Zutt.) Al-Bukhari and Muslim recorded that Ibrahim said that 'Abdullah bin 'Umar said, "The Prophet ﷺ once mentioned the False Messiah (Al-Masih Ad-Dajjal) to people, saying, إنَّ اللهَ لَيْسَ بِأَعْوَرَ، أَلَا إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ (Allah is not blind in His Eye. Al-Masih Ad-Dajjal is blind in his right eye. His eye is like a protruding grape.)" Muslim recorded that the Messenger of Allah ﷺ said, وَأرَانِي اللهُ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا تَرَى مِنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْن مَنْكِبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ وَرَاءَهُ رَجُلًا جَعْدًا قَطِطًا، أَعْوَرَ الْعَيْنِ الْيُمْنَى، كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَي رَجُلٍ، يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: الْمَسِيحُ الدَّجَّالُ (In a dream, I was at the Ka'bah and Allah made me see a light-colored man, a color that is as beautiful as a light-colored man could be, with combed hair that reached his shoulders. His hair was dripping water, and he was leaning on the shoulders of two men while circling the Ka'bah. I asked, 'Who is this man?' I was told, 'This is the Al-Masih, son of Maryam.' Behind him, I saw a man with very curly hair who was blind in his right eye. He looked exactly as Ibn Qatan, and he was leaning on the shoulder of a man while circling the House. I asked, 'Who is this man?' I was told, 'He is Al-Masih Ad-Dajjal.') Al-Bukhari recorded that Salim said that his father said, "No, By Allah! The Prophet ﷺ did not say that 'Isa was of red complexion but said, بَيْنَمَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعْرِ، يَتَهَادَى بَيْنَ رَجُلَيْنِ، يَنْطُفُ رَأْسُهُ مَاءً - أَوْ يُهَرَاقُ رَأْسُهُ مَاءً - فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: ابْنُ مَرْيَمَ، فَذَهَبْتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ، جَعْدُ الرَّاْسِ، أَعْوَرُ عَيْنِهِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ: مَنْ هَذَا؟ قَالُو: الدَّجَّالُ، وَأَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنِ (While I was asleep circumambulating the Ka'bah (in my dream), I suddenly saw a man of brown complexion and ample hair walking between two men with water dripping from his head. I asked, 'Who is this?' The people said, 'He is the son of Maryam.' Then I looked behind and I saw a red-complexioned, fat, curly-haired man, blind in the right eye, which looked like a bulging out grape. I asked, 'Who is this?' They replied, 'He is Ad-Dajjal.' The person he most resembled is Ibn Qatan.)" Az-Zuhri commented that Ibn Qatan was a man from the tribe of Khuza'ah who died during the time of Jahiliyyah. This is the wording of Al-Bukhari. Allah's statement, وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And on the Day of Resurrection, he ('Isa) will be a witness against them) Qatadah said, "He will bear witness before them that he has delivered the Message from Allah and that he is but a servant of His." In a similar statement in the end of Surat Al-Ma'idah, وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ (And (remember) when Allah will say (on the Day of Resurrection): "O 'Isa, son of Maryam! Did you say unto men...")[5:116] until, الْعَزِيزُ الْحَكِيمُ (Almighty, the All-Wise.)[5:118]

Because of their breaking the covenant, and their rejecting the Ayat of Allah, and their killing the Prophets unjustly, and their saying: "Our hearts are Ghulf," nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little (155)And because of their disbelief and uttering against Maryam a grave false charge (156)And because of their saying, "We killed Al-Masih 'Isa, son of Maryam, the Messenger of Allah," but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (157)But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise (158)And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them (159) The Crimes of the Jews The sins mentioned here are among the many sins that the Jews committed, which caused them to be cursed and removed far away from right guidance. The Jews broke the promises and vows that Allah took from them, and also rejected Allah's Ayat, meaning His signs and proofs, and the miracles that they witnessed at the hands of their Prophets. Allah said, وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ (and their killing the Prophets unjustly,) because their many crimes and offenses against the Prophets of Allah, for they killed many Prophets, may Allah's peace be upon them Their saying: قُلُوبُنَا غُلْفٌ ("Our hearts are Ghulf,") meaning, wrapped with covering, according to Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and Qatadah. This is similar to the what the idolators said, وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ (And they say: "Our hearts are under coverings (screened) from that to which you invite us.")[41:5] Allah said, بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ (nay, Allah has set a seal upon their hearts because of their disbelief,) It is as if they had given an excuse that their hearts do not understand what the Prophet says since their hearts are wrapped with coverings, so they claim. Allah said that their hearts are sealed because of their disbelief, as we mentioned before in the explanation of Surat Al-Baqarah. Allah then said, فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا (so they believe not but a little.) for their hearts became accustomed to Kufr, transgression and weak faith. The Evil Accusation the Jews Uttered Against Maryam and Their Claim that They Killed 'Isa Allah said, وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا (And because of their (Jews) disbelief and uttering against Maryam a grave false charge.) 'Ali bin Abi Talhah said that Ibn 'Abbas stated that the Jews accused Maryam of fornication.This is also the saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several others. This meaning is also apparent in the Ayah, as the Jews accused Maryam and her son of grave accusations: They accused her of fornication and claimed that 'Isa was an illegitimate son. Some of them even claimed that she was menstruating while fornicating. May Allah's continued curse be upon them until the Day of Resurrection. The Jews also said, إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ ("We killed Al-Masih, 'Isa, son of Maryam, the Messenger of Allah,") meaning, we killed the person who claimed to be the Messenger of Allah. The Jews only uttered these words in jest and mockery, just as the polytheists said, يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ (O you to whom the Dhikr (the Qur'an) has been sent down! Verily, you are a mad man!)[15:6] When Allah sent 'Isa with proofs and guidance, the Jews, may Allah's curses, anger, torment and punishment be upon them, envied him because of his prophethood and obvious miracles; curing the blind and leprous and bringing the dead back to life, by Allah's leave. He also used to make the shape of a bird from clay and blow in it, and it became a bird by Allah's leave and flew. 'Isa performed other miracles that Allah honored him with, yet the Jews defied and bellied him and tried their best to harm him. Allah's Prophet 'Isa could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis misguiding and dividing the people in Jerusalem and stirring unrest among the king's subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king's deputy in Jerusalem received these orders, he went with some Jews to the house that 'Isa was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded 'Isa in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, "Who volunteers to be made to look like me, for which he will be my companion in Paradise?" A young man volunteered, but 'Isa thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting 'Isa to say, "Well then, you will be that man." Allah made the young man look exactly like 'Isa, while a hole opened in the roof of the house, and 'Isa was made to sleep and ascended to heaven while asleep. Allah said, إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ (And (remember) when Allah said: "O 'Isa! I will take you and raise you to Myself.") When 'Isa ascended, those who were in the house came out. When those surrounding the house saw the man who looked like 'Isa, they thought that he was 'Isa. So they took him at night, crucified him and placed a crown of thorns on his head. The Jews then boasted that they killed 'Isa and some Christians accepted their false claim, due to their ignorance and lack of reason. As for those who were in the house with 'Isa, they witnessed his ascension to heaven, while the rest thought that the Jews killed 'Isa by crucifixion. They even said that Maryam sat under the corpse of the crucified man and cried, and they say that the dead man spoke to her. All this was a test from Allah for His servants out of His wisdom. Allah explained this matter in the Glorious Qur'an which He sent to His honorable Messenger, whom He supported with miracles and clear, unequivocal evidence. Allah is the Most Truthful, and He is the Lord of the worlds Who knows the secrets, what the hearts conceal, the hidden matters in heaven and earth, what has occurred, what will occur, and what would occur if it was decreed. He said, وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ (but they killed him not, nor crucified him, but it appeared as that to them,) referring to the person whom the Jews thought was 'Isa. This is why Allah said afterwards, وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ (and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture.) referring to the Jews who claimed to kill 'Isa and the ignorant Christians who believed them. Indeed they are all in confusion, misguidance and bewilderment. This is why Allah said, وَمَا قَتَلُوهُ يَقِينًا (For surely; they killed him not.) meaning they are not sure that 'Isa was the one whom they killed. Rather, they are in doubt and confusion over this matter. بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا (But Allah raised him up unto Himself. And Allah is Ever All-Powerful,) meaning, He is the Almighty, and He is never weak, nor will those who seek refuge in Him ever be subjected to disgrace, حَكِيمًا (All-Wise.) in all that He decides and ordains for His creatures. Indeed, Allah's is the clearest wisdom, unequivocal proof and the most glorious authority. Ibn Abi Hatim recorded that Ibn 'Abbas said, "Just before Allah raised 'Isa to the heavens, 'Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, 'There are those among you who will disbelieve in me twelve times after he had believed in me.' He then asked, 'Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)?' One of the youngest ones among them volunteered and 'Isa asked him to sit down. 'Isa again asked for a volunteer, and the young man kept volunteering and 'Isa asking him to sit down. Then the young man volunteered again and 'Isa said, 'You will be that man,' and the resemblance of 'Isa was cast over that man while 'Isa ascended to heaven from a hole in the house. When the Jews came looking for 'Isa, they found that young man and crucified him. Some of 'Isa's followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya'qubiyyah (Jacobites), said, 'Allah remained with us as long as He willed and then ascended to heaven.' Another group, An-Nasturiyyah (Nestorians), said, 'The son of Allah was with us as long as he willed and Allah took him to heaven.' Another group, Muslims, said, 'The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.' The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad ﷺ." This statement has an authentic chain of narration leading to Ibn 'Abbas, and An-Nasa'i narrated it through Abu Kurayb who reported it from Abu Mu'awiyah. Many among the Salaf stated that 'Isa asked if someone would volunteer for his appearance to be cast over him, and that he will be killed instead of 'Isa, for which he would be his companion in Paradise. All Christians Will Believe in 'Isa Before He Dies Allah said, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.) Ibn Jarir recorded that Ibn 'Abbas commented, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) before the death of 'Isa, son of Maryam, peace be upon him. Al-'Awfi reported similar from Ibn 'Abbas. Abu Malik commented; إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (but must believe in him, before his death.) "This occurs after 'Isa returns and before he dies, as then, all of the People of the Scriptures will believe in him." The Hadiths Regarding the Descent of 'Isa Just Before the Day of Judgement, and his Mission In the chapter about the Prophets in his Sahih, under, "The Descent of 'Isa, Son of Maryam," Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الـمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ خَيْرًا لَهُمْ مِنَ الدُّنْيَا وَمَا فِيهَا (By Him in Whose Hands my soul is, the son of Maryam ('Isa) will shortly descend among you as a just ruler, and will break the cross, kill the pig and abolish the Jizyah. Then there will be an abundance of wealth and nobody will accept charitable gifts any more. At that time, one prostration will be better for them than this life and all that is in it.) Abu Hurayrah then said, "Read if you will, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)" Muslim recorded this Hadith. So, Allah's statement, قَبْلَ مَوْتِهِ (before his death) refers to the death of 'Isa, son of Maryam. Another Hadith by Abu Hurayrah Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيُهِلَّنَّ عِيسَى بِفَجِّ الرَّوْحَاءِ بِالْحَجِّ أَوِ الْعُمْرَةِ، أَوْ لَيَثْنِيَنَّهُمَا جَمِيعًا ('Isa will say 'Ihlāl' from the mountain highway of 'Ar-Rawḥā'' for Hajj, 'Umrah or both.) Muslim also recorded it. Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ فَيَقْتُلُ الْخِنْزِيرَ، وَيَمْحُو الصَّلِيبَ، وَتُجْمَعُ لَهُ الصَّلَاةُ، وَيُعْطَى الْمَالُ حَتَّى لَا يُقْبَلَ، وَيَضَعُ الْخَرَاجَ، وَيَنْزِلُ الرَّوْحَاءَ فَيَحُجُّ مِنْهَا أَوْ يَعْتَمِرُ أَوْ يَجْمَعُهُمَا ('Isa, son of Maryam, will descend and will kill the pig, break the cross, lead the prayer in congregation and give away wealth until it is no longer accepted by anyone. He will also abolish the Jizyah and go to Ar-Rawha' from where he will go to perform Hajj, 'Umrah or both.) Abu Hurayrah then recited, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) Hanzalah said, "Abu Hurayrah added, 'Will believe in 'Isa before 'Isa dies,' but I do not know if this was a part of the Prophet's Hadith or if it was something that Abu Hurayrah said on his own. " Ibn Abi Hatim also recorded this Hadith. Another Hadith Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, كَيْفَ بِكُمْ إِذَا نَزَلَ فِيكُمُ الْمَسِيحُ ابْنُ مَرْيَمَ وَإِمَامُكُمْ مِنْكُم (How will you be when Al-Masih, son of Maryam ('Isa) descends among you while your Imam is from among yourselves?) Imam Ahmad and Muslim also recorded this Hadith. Another Hadith Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, الْأَنْبِيَاءُ إِخْوَةٌ لِعَلَّاتٍ، أُمَّهَاتُهُمْ شَتَّى، وَدِينُهُمْ وَاحِدٌ، وَإِنِّي أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ، لِأَنَّهُ لَمْ يَكُنْ نَبِيٌّ بَيْنِي وَبَيْنَهُ، وَإِنَّهُ نَازِلٌ فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةِ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ، وَإِنْ لَمْ يُصِبْهُ بَلَلٌ، فَيَدُقُّ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيَدْعُو النَّاسَ إِلَى الْإِسْلَامِ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمِلَلَ كُلَّهَا إِلَّا الْإِسْلَامَ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ، ثُمَّ تَقَعُ الْأَمَنَةُ عَلَى الْأَرْضِ حَتَّى تَرْتَعَ الْأُسُودُ مَعَ الْإِبِلِ، وَالنِّمَارُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ بِالحَيَّاتِ لَا تَضُرُّهُمْ، فَيَمْكُثُ أَرْبَعِينَ سَنَةً ثُمَّ يُتَوَفَّى، وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ (The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to 'Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the pig, and banish the Jizyah and will call the people to Islam. During his time, Allah will destroy all religions except Islam and Allah will destroy Al-Masih Ad-Dajjal (the False Messiah). Safety will then fill the earth, so much so that the lions will mingle with camels, tigers with cattle and wolves with sheep. Children will play with snakes, and they will not harm them. 'Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him.) Abu Dawud also recorded it. Another Hadith In his Sahih, Muslim recorded that Abu Hurayrah related to the Messenger of Allah ﷺ that he said, لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ الرُّومُ بِالْأَعْمَاقِ أَوَ بِدَابِقَ، فَيَخْرُجُ إِلَيْهِمُ جَيْشٌ مِنَ الْمَدِينَةِ مِنْ خِيَارِ أَهْلِ الْأَرْضِ يَوْمَئِذٍ، فَإِذَا تَصَافُّوا، قَالَتِ الرُّومُ: خَلُّوا بَيْنَنَا وَبَيْنَ الَّذِينَ سَبَوْا مِنَّا نُقَاتِلْهُمْ، فَيَقُولُ الْمُسْلِمُونَ: لَا وَاللهِ، لَا نُخَلِّي بَيْنَكُمْ وَبَيْنَ إِخْوَانِنَا، فَيُقَاتِلُونَهُمْ، (فَيَنْهَزِمُ) ثُلُثٌ لَا يَتُوبُ اللهُ عَلَيْهِمْ أَبَدًا، وَيُقْتَلُ ثُلُثُهُ أَفْضَلُ الشُّهَدَاءِ عِنْدَ اللهِ، وَيَفْتَتحُ الثَّلُثُ لَا يُفْتَنُونَ أَبَدًا، فَيَفْتَتِحُونَ قُسْطُنْطِينِيَّةَ، فَبَيْنَمَا هُمْ يَقْسِمُونَ الْغَنَائِمَ قَدْ عَلَّقُوا سُيُوفَهُمْ بِالزَّيْتُونِ، إِذْ صَاحَ فِيهِمُ الشَّيْطَانُ: إِنَّ الْمَسِيحَ قَدْ خَلَفَكُمْ فِي أَهْلِيكُمْ، فَيَخْرُجُونَ، وَذَلِكَ بَاطِلٌ، فَإِذَا جَاءُوا الشَّامَ خَرَجَ، فَبَيْنَمَا هُمْ يُعِدُّونَ لِلْقِتَالِ يُسَوُّونَ الصُّفُوفَ، إِذْ أُقِيَمتِ الصَّلَاةُ فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ، فَأَمَّهُمْ، فَإِذَا رَآهُ عَدُوُّ اللهِ، ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ، فَلَوْ تَرَكَهُ لَانْذَابَ حَتَّى يَهْلِكَ، وَلكِنْ يَقْتُلُهُ اللهُ بِيَدِهِ، فَيُرِيهِمْ دَمَهُ فِي حَرْبَتِهِ (The (Last) Hour will not start until the Romans occupy Al-A'maq or Dabiq. An army, comprised of the best of the people of the earth then, will come from Al-Madinah and challenge them. When they camp face to face, the Romans will say, 'Let us fight those who captured some of us.' The Muslims will say, 'Nay! By Allah, we will never let you get to our brothers.' They will fight them. A third of the (Muslim) army will flee in defeat, and those are the ones whom Allah will never forgive. Another third will be killed, and those are the best martyrs before Allah. The last third will be victorious, and this third will never be stricken with Fitnah, and they will capture Constantinople (Istanbul). While they are dividing war booty, after hanging their swords on olive trees, Shaytan will shout among them, saying, 'Al-Masih (Ad-Dajjal) has cornered your people'. They will leave to meet Ad-Dajjal in Ash-Sham. This will be a false warning, and when they reach Ash-Sham, Ad-Dajjal will then appear. When the Muslims are arranging their lines for battle and the prayer is called for, 'Isa, son of Maryam, will descend and lead them in prayer. When the enemy of Allah (the False Messiah) sees him, he will dissolve just as salt dissolves in water, and if any of him were left, he would continue dissolving until he died. Allah will kill him with the hand of 'Isa and will show the Muslims his blood on his spear.) Muslim recorded that 'Abdullah bin 'Amr said that the Messenger of Allah ﷺ said, لَتُقَاتِلُنَّ الْيَهُودَ فَلَتَقْتُلُنَّهُمْ، حَتى يَقُولَ الْحَجَرُ: يَامُسْلِمُ هَذَا يَهُودِيٌّ فَتَعَال فَاقْتُلْهُ (You will fight the Jews and will kill them, until the stone will say, 'O Muslim! There is a Jew here, so come and kill him.') Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَا تَقُومُ السَّاعَةُ حَتَّى يُقَاتِلَ الْمُسْلِمُونَ الْيَهُودَ، فَيَقْتُلُهُمُ الْمُسْلِمُونَ حَتَّى يَخْتَبِىءَ الْيَهُودِيُّ مِنْ وَرَاءِ الْحَجَرِ وَالشَّجَرِ، فَيَقُولُ الْحَجَرُ وَالشَّجَرُ: يَامُسْلِمُ يَاعَبْدَ اللهِ هَذَا يَهُودِيٌّ خَلْفِي فَتَعَالَ فَاقْتُلْهُ - إِلَّا الْغَرْقَدَ فَإِنَّهُ مِنْ شَجَرِ الْيَهُودِ (The Hour will not start, until after the Muslims fight the Jews and the Muslims kill them. The Jew will hide behind a stone or tree, and the tree will say, 'O Muslim! O servant of Allah! This is a Jew behind me, come and kill him.' Except Al-Gharqad, for it is a tree of the Jews.) Muslim bin Al-Hajjaj recorded in his Sahih that An-Nawwas bin Sam'an said, "The Messenger of Allah ﷺ, mentioned Ad-Dajjal one day and kept belittling him (because being blind, yet claiming to be Allah) and speaking in grave terms about him until we thought that he was hiding in gardens of date-trees (in Al-Madinah). When we went by the Messenger, he sensed this anxiety in us and said, مَا شَأْنُكُمْ؟ (What is the matter with you?) We said, 'O Messenger of Allah! Earlier, you mentioned Ad-Dajjal and while belittling him you spoke gravely about him until we thought that he was hiding in gardens of date-trees (of Al-Madinah).' He said, غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيكُمْ، إِنْ يخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ، وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ، واللهُ خَلِيفَتِي عَلى كُلِّ مُسْلمٍ. إِنَّهُ شَابٌّ قَطَطٌ، عَينُهُ طافِيةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ العُزَّى بْنِ قَطَنٍ، مَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ، إِنَّه خَارِجٌ مِنْ خَلَّةٍ بَيْنَ الشَّامِ والعِرَاقِ، فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا، يَاعِبَادَ اللهِ فَاثْبُتوا (I fear other than Ad-Dajjal for you! If he appears while I am still among you, I will be his adversary on your behalf. If he appears while I am not among you, each one will depend on himself and Allah will be the Helper of every Muslim after me. He is young, with very curly hair and his eye is smashed. I thought that he looked like 'Abdul-'Uzza bin Qatan. Whoever lives long and meets Ad-Dajjal, then let him recite the beginnings of Surat Al-Kahf. He will appear on a pass between Ash-Sham (Syria) and Al-'Iraq. He will wreak havoc to the right and left. O Servants of Allah! Hold fast.) We said, 'O Messenger of Allah! How long will he stay on earth?' He said, أَرْبَعُونَ يَوْمًا، يَومٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُم (Forty days: One day as long as a year, one day as long as a month and one day as long as a week. The rest of his days will be as long as one of your ordinary days.) We said, 'O Messenger of Allah! As for the day that is like a year, will the prayers of one day suffice for it?' He said, لَا، اقْدُرُوا لَهُ قَدْرَهُ (No. Count for its due measure.) We said, 'O Messenger of Allah, how will his speed be on earth?' He said, كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلى قَوْمٍ فَيَدْعُوهُمْ فَيُؤْمِنُون بِهِ، وَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ، وَالأَرْضَ فَتُنْبِتُ، فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًى، وَأَسْبَغَهُ ضُرُوعًا، وَأَمَدَّهُ خَوَاصِرَ، ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيعَاسِيبِ النَّحْلِ، ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ، فَيَقْطَعُهُ جِزْلَتَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ، فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ وَيَضْحَكُ، فَبَيْنَما هُوَ كَذَلِكَ إِذْ بَعَثَ اللهُ الْمَسِيح ابْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ، فَيَنْزِلُ عِنْدَ الـمَنَارَةِ البَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ، وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ، وَلَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ، فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ، فَيَقْتُلُهُ، ثُمَّ يَأْتِي عِيسَى عَلَيْهِ السَّلَامُ قَوْمًا قَدْ عَصَمَهُمُ اللهُ مِنْهُ، فَيَمْسَحُ عَنْ وُجُوهِهِمْ، وَيُحَدِّثُهُمْ بدَرَجَاتِهِمْ فِي الْجَنَّةِ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللهُ عَزَّ وَجَلَّ إِلَى عِيسَى: إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ، فَحَرِّزْ عِبَادِي إِلَى الطُّورِ، ويَبْعَثُ اللهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ، فَيَمُرُّ أَوَّلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا، وَيَمُرُّ آخِرُهُمْ فَيقُولُونَ: لَقَدْ كَانَ بِهذِهِ مَرَّةً مَاءٌ، ويُحْصَرُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، حَتَّى يَكُونَ رَأْسُ الثَّورِ لِأَحَدِهِمْ خَيْرٌ مِنْ مِائَةِ دِينَارٍ لِأَحَدِكُمُ الْيَوْمَ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، فَيُرسِلُ اللهُ عَلَيْهِمُ النَّغَفَ فِي رِقَابِهِمْ، فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى الْأَرْضِ، فَلَا يَجِدُونَ فِي الْأَرْضِ مَوْضِعَ شِبْرٍ إِلَّا مَلَأَهُ زَهَمُهُمْ ونَتْنُهُمْ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى اللهِ، فَيُرْسِلُ اللهُ، طَيْرًا كَأَعْنَاقِ الْبُخْتِ، فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثَ شَاءَ اللهُ، ثُمَّ يُرْسِلُ اللهُ مَطَرًا لَا يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ، وَلَا وَبَرٍ، فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ، ثُمَّ يُقَالُ لِلْأَرْضِ: أَخْرِجِي ثَمَرَكِ وَرُدِّي بَرَكَتَكِ، فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ، وَيَسْتَظِلُّونَ بِقِحْفِهَا، وَيُبَارِكُ اللهُ فِي الرِّسْلِ حَتَّى إِنَّ اللِّقْحَةَ مِنَ الْإِبِلِ لَتَكْفِي الفِئَامَ، (مِنَ النَّاسِ وَاللُّقْمَةَ مِنَ الْفَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ)، فَبَيْنَما هُمْ كَذَلِكَ إِذْ بَعَثَ اللهُ رِيحًا طَيِّبَةً، فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ، فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ، وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ، فَعَلَيْهِمْ تَقُومُ السَّاعَةُ (Like the storm when driven by the wind. He will come to a people and will call them (to his worship), and they will believe in him and accept his call. He will order the sky and it will rain, the land and it will grow (vegetation). Their cattle will return to them with their hair the longest, their udders the fullest (with milk) and their stomachs the fattest. He will come to a different people and will call them (to his worship), and they will reject his call. He will then leave them. They will wake up in the morning destitute, missing all of their possessions. He will pass by a deserted land and will say to it, 'Bring out your treasures', and its treasures will follow him just like swarms of bees. He will summon a man full of youth and will strike him with the sword once and will cut him into two pieces (and will separate between them like) the distance (between the hunter and) the game. He will call the dead man and he will come, and his face will radiant with pleasure and laughter. Afterwards (while all this is happening with Ad-Dajjal), Allah will send Al-Masih ('Isa), son of Maryam down. He will descend close to the white minaret to the east of Damascus. He will be wearing garments lightly colored with saffron and his hands will be placed on the wings of two angels. Whenever he lowers his head droplets fall. Whenever he raises his head, precious stones that look like pearls fall. No disbeliever can survive 'Isa's breath, which reaches the distance of his sight. He will pursue Ad-Dajjal and will follow him to the doors of (the Palestinian city of) Ludd where he will kill him. A group of people who, by Allah's help, resisted and survived Ad-Dajjal, will pass by 'Isa and he will anoint their faces and inform them about their grades in Paradise. Shortly afterwards, while this is happening with 'Isa, Allah will reveal to him, 'I raised a people of My creation that no one can fight. Therefore, gather My servants to At-Tur (the mountain of Musa in Sinai).' Then, Allah will raise Gog and Magog and they will swiftly swarm from every mound. Their front forces will reach Lake Tabariah (Sea of Galilee) and will drink all its water. The last of their forces will say as they pass by the lake, 'This lake once had water!' Meanwhile, 'Isa, Allah's Prophet, will be cornered along with his companions until the head of a bull will be more precious to them than a hundred Dinars to you today. 'Isa, Allah's Prophet, and his companions will invoke Allah for help and Allah will send An-Naghaf (a worm) into the necks of Gog and Magog! The morning will come, and they will all be dead as if it was the death of one soul. Afterwards, 'Isa, the Prophet of Allah, will come down with his companions to the low grounds (from Mount At-Tur). They will find that no space of a hand-span on the earth was free of their fat and rot (rotten corpses). 'Isa, the Prophet of Allah, and his companions will seek Allah in supplication. Allah will send birds as large as the necks of camels. They will carry them (the corpses of Gog and Magog) and will throw them wherever Allah wills. Afterwards, Allah will send rain that no house made of mud or animal hair will be saved from, and it will cleanse the earth until it is as clean as a mirror. The earth will be commanded (by Allah), 'Produce your fruits and regain your blessing.' Then, the group will eat from a pomegranate and will take shelter under the shade of its skin. Milk will be blessed, so much so that the milk-producing camel will yield large amounts that suffice for a large group of people. Meanwhile, Allah will send a pure wind that will overcome Muslims from under their arms and will take the soul of every believer and Muslim. Only the evildoers among people will remain. They will indulge in shameless public sex like that of donkeys. On them, the Hour will begin.) Imam Ahmad and the collectors of the Sunan also recorded this Hadith. We will mention this Hadith again using the chain of narration collected by Ahmad explaining Allah's statement in Surat Al-Anbiya' (chapter 21), حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ (Until, when Ya'juj and Ma'juj (Gog and Magog people) are let loose (from their barrier).)[21:96] In our time, in the year seven hundred and forty-one, a white minaret was built in the Umayyad Masjid (in Damascus) made of stone, in place of the minaret that was destroyed by a fire which the Christians were suspected to have started. May Allah's continued curses descend on the Christians until the Day of Resurrection. There is a strong feeling that this minaret is the one that 'Isa will descend on, according to this Hadith. Another Hadith Muslim recorded in his Sahih that Ya'qub bin 'Asim bin 'Urwah bin Mas'ud Ath-Thaqafi said, "I heard 'Abdullah bin 'Amr saying to a man who asked him, 'What is this Hadith that you are narrating? You claim that the Hour will start on such and such date.' He said, 'Subhan Allah (glory be to Allah),' or he said, 'There is no deity worthy of worship except Allah.' I almost decided to never narrate anything to anyone. I only said, "Soon, you will witness tremendous incidents, the House (the Ka'bah) will be destroyed by fire, and such and such things will occur." He then said, 'The Messenger of Allah ﷺ said, يَخْرُجُ الدَّجَّالُ فِي أُمَّتِي فَيَمْكُثُ أَرْبَعِينَ، لَا أَدْرِي أَرْبَعِينَ يَوْمًا أَوْ أَرْبَعِينَ شَهْرًا أَوْ أَرْبَعِينَ عَامًا، فَيَبْعَثُ اللهُ تَعَالى عِيسَى ابْنَ مَرْيَمَ كَأَنَّهُ عُرْوَةُ بْنُ مَسْعُودٍ، فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ عَدَاوَةٌ، ثُمَّ يُرْسِلُ اللهُ ريحًا بَارِدَةً مِنْ قِبَلِ الشَّامِ، فَلَا يَبْقَى عَلَى وَجْهِ الْأَرْضِ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ - أَوْ إِيمَانٍ - إِلَّا قَبَضَتْهُ، حَتَّى لَوْ أَنَّ أَحَدَكُمْ دَخَلَ فِي كَبِدِ جَبَلٍ لَدَخَلَتْه عَلَيْهِ حَتَّى تَقْبِضَهُ قال: سمعتها من رسول الله صلّى الله عليه وسلّم فَيَبْقَى شِرَارُ النَّاسِ فِي خِفَّةِ الطَّيْرِ وَأَحْلَامِ السِّبَاعِ، لَا يَعْرِفُونَ مَعْرُوفًا، وَلَا يُنْكِرُون مُنْكرًا، فَيَتمَثَّلُ لَهُمُ الشَّيْطَانُ فَيَقُولُ: أَلَا تَسْتَجِيبُونَ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا؟ فَيَأْمُرُهُمْ بِعِبَادَةِ الْأَوْثَانِ، وَهُمْ فِي ذلِكَ دَارٌّ رِزْقُهُمْ، حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَخُ فِي الصُّورِ فَلَا يَسْمَعُهُ أَحَدٌ إِلَّا أَصْغَى لِيتًا وَرَفَعَ لِيتًا، قَالَ: وَأَوَّلُ مَنْ يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إِبِلِهِ، قَالَ: فَيَصْعَقُ وَيَصْعَقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ - أَوْ قَالَ: يُنْزِلُ اللهُ - مَطَرًا كَأَنَّهُ الطَّلُّ - أَوْ قَالَ الظِّلُّ - نُعْمَانُ الشَّاكُّ - فَتَنْبُتُ مِنْهُ أَجْسَادُ النَّاسِ، ثُمَّ يُنَفَخُ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ. ثُمَّ يُقَالُ: أَيُّهَا النَّاسُ: هَلُمُّوا إِلى رَبِّكُم (Ad-Dajjal will appear in my nation and will remain for forty. (The narrator doubts whether it is forty days, months, or years).Then, Allah will send down 'Isa, son of Maryam, looking just like 'Urwah bin Mas'ud and he will seek Ad-Dajjal and will kill him. People will remain for seven years with no enmity between any two. Allah will send a cool wind from As-Sham that will leave no man on the face of the earth who has even the weight of an atom of good or faith, but will capture (his soul). Even if one of you takes refuge in the middle of a mountain, it will find him and capture (his soul). Afterwards, only the most evil people will remain. They will be as light as birds, with the comprehension of beasts. They will not know or enjoin righteousness or forbid or know evil. Shaytan will appear to them and will say to them, 'Would you follow me.' They will say, 'What do you command us?' He will command them to worship the idols. Meanwhile, their provision will come to them in abundance and their life will be good. Then the Trumpet will be blown and every person who hears it, will lower one side of his head and raise the other side (trying to hear that distant sound). The first man who will hear the Trumpet is someone who is preparing the water pool for his camels, and he and the people will swoon away. Allah will send down heavy rain and the bodies of people will grow with it. The Trumpet will be blown in again and the people will be resurrected and looking all about, staring. It will be said to them, 'O people! Come to your Lord,' وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ (But stop them, verily, they are to be questioned.)[37:24] ثم يقال: أخرجوا بعث النار، فيقال: من كم؟ فيقال: من كل ألف تسعمائة وتسعة وتسعين، قال: فذلك يوم (It will then be said, 'Bring forth the share of the Fire.' It will be asked, 'How many?' It will be said, 'From every one thousand, nine hundred and ninety-nine.' That Day is when,) يَجْعَلُ الْوِلْدَانَ شِيبًا (the children will turn grey-headed,)[73:17] and, يَوْمَ يُكْشَفُ عَن سَاقٍ (The Day when the Shin shall be laid bare).) [68:42]" The Description of 'Isa, upon him be Peace As mentioned earlier, 'Abdur-Rahman bin Adam narrated that Abu Hurayrah said that the Prophet ﷺ said, فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةٍ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ وَإِنْ لَمْ يُصِبْهُ بَلَلٌ (If you see 'Isa, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing light yellow garments. His head looks like it is dripping water, even though no moisture touched it.) In the Hadith that An-Nawwas bin Sam'an narrated, فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإِذَا رَفَعهُ تَحَدَّرَ مِنْهُ مِثْلُ جُمَانِ اللُّؤْلُؤ، لَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ (He will descend close to the white minaret to the east of Damascus. He will be wearing two garments lightly colored with saffron, having his hands on the wings of two angels. Whenever he lowers his head, drops will fall off of it. Whenever he raises his head, precious jewels like pearls will fall off of it. No disbeliever can survive 'Isa's breath, and his breath reaches the distance of his sight.) Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيْلَةَ أُسْرِيَ بِي لَقِيتُ مُوسَى (I met Musa on the night of my Ascension to heaven.) The Prophet ﷺ then described him saying, as I think, مُضْطَرِبٌ، رَجِلُ الرَّأْسِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ (He was a tall person with hair as if he was one of the men from the tribe of Shanu'ah.) The Prophet ﷺ further said, وَلقِيتُ عِيسَى فنعته النبي صلّى الله عليه وسلّم فقال: رَبْعَةٌ أَحْمَرُ كَأَنَّهُ خَرَجَ مِنْ دِيمَاسٍ يعني الحمام، وَرَأَيْتُ إبْرَاهِيمَ وَأَنا أَشْبَهُ وَلَدِهِ بِهِ ('I met 'Isa.' The Prophet ﷺ described him saying, 'He was of moderate height and was red-faced as if he had just come out of a bathroom. I saw Ibrahim whom I resembled more than any of his children did.') Al-Bukhari recorded that Mujahid said that Ibn 'Umar said that the Messenger of Allah ﷺ said, رَأَيْتُ مُوسَى وَعِيسَى وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سَبْطٌ، كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ (I saw Musa, 'Isa and Ibrahim. 'Isa was of red complexion and had curly hair and a broad chest. Musa was of brown complexion and had straight hair and a tall stature, as if he was from the people of Az-Zutt.) Al-Bukhari and Muslim recorded that Ibrahim said that 'Abdullah bin 'Umar said, "The Prophet ﷺ once mentioned the False Messiah (Al-Masih Ad-Dajjal) to people, saying, إنَّ اللهَ لَيْسَ بِأَعْوَرَ، أَلَا إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ (Allah is not blind in His Eye. Al-Masih Ad-Dajjal is blind in his right eye. His eye is like a protruding grape.)" Muslim recorded that the Messenger of Allah ﷺ said, وَأرَانِي اللهُ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا تَرَى مِنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْن مَنْكِبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ وَرَاءَهُ رَجُلًا جَعْدًا قَطِطًا، أَعْوَرَ الْعَيْنِ الْيُمْنَى، كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَي رَجُلٍ، يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: الْمَسِيحُ الدَّجَّالُ (In a dream, I was at the Ka'bah and Allah made me see a light-colored man, a color that is as beautiful as a light-colored man could be, with combed hair that reached his shoulders. His hair was dripping water, and he was leaning on the shoulders of two men while circling the Ka'bah. I asked, 'Who is this man?' I was told, 'This is the Al-Masih, son of Maryam.' Behind him, I saw a man with very curly hair who was blind in his right eye. He looked exactly as Ibn Qatan, and he was leaning on the shoulder of a man while circling the House. I asked, 'Who is this man?' I was told, 'He is Al-Masih Ad-Dajjal.') Al-Bukhari recorded that Salim said that his father said, "No, By Allah! The Prophet ﷺ did not say that 'Isa was of red complexion but said, بَيْنَمَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعْرِ، يَتَهَادَى بَيْنَ رَجُلَيْنِ، يَنْطُفُ رَأْسُهُ مَاءً - أَوْ يُهَرَاقُ رَأْسُهُ مَاءً - فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: ابْنُ مَرْيَمَ، فَذَهَبْتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ، جَعْدُ الرَّاْسِ، أَعْوَرُ عَيْنِهِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ: مَنْ هَذَا؟ قَالُو: الدَّجَّالُ، وَأَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنِ (While I was asleep circumambulating the Ka'bah (in my dream), I suddenly saw a man of brown complexion and ample hair walking between two men with water dripping from his head. I asked, 'Who is this?' The people said, 'He is the son of Maryam.' Then I looked behind and I saw a red-complexioned, fat, curly-haired man, blind in the right eye, which looked like a bulging out grape. I asked, 'Who is this?' They replied, 'He is Ad-Dajjal.' The person he most resembled is Ibn Qatan.)" Az-Zuhri commented that Ibn Qatan was a man from the tribe of Khuza'ah who died during the time of Jahiliyyah. This is the wording of Al-Bukhari. Allah's statement, وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And on the Day of Resurrection, he ('Isa) will be a witness against them) Qatadah said, "He will bear witness before them that he has delivered the Message from Allah and that he is but a servant of His." In a similar statement in the end of Surat Al-Ma'idah, وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ (And (remember) when Allah will say (on the Day of Resurrection): "O 'Isa, son of Maryam! Did you say unto men...")[5:116] until, الْعَزِيزُ الْحَكِيمُ (Almighty, the All-Wise.)[5:118]

Because of their breaking the covenant, and their rejecting the Ayat of Allah, and their killing the Prophets unjustly, and their saying: "Our hearts are Ghulf," nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little (155)And because of their disbelief and uttering against Maryam a grave false charge (156)And because of their saying, "We killed Al-Masih 'Isa, son of Maryam, the Messenger of Allah," but they killed him not, nor crucified him, but it appeared as that to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (157)But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise (158)And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them (159) The Crimes of the Jews The sins mentioned here are among the many sins that the Jews committed, which caused them to be cursed and removed far away from right guidance. The Jews broke the promises and vows that Allah took from them, and also rejected Allah's Ayat, meaning His signs and proofs, and the miracles that they witnessed at the hands of their Prophets. Allah said, وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ (and their killing the Prophets unjustly,) because their many crimes and offenses against the Prophets of Allah, for they killed many Prophets, may Allah's peace be upon them Their saying: قُلُوبُنَا غُلْفٌ ("Our hearts are Ghulf,") meaning, wrapped with covering, according to Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and Qatadah. This is similar to the what the idolators said, وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ (And they say: "Our hearts are under coverings (screened) from that to which you invite us.")[41:5] Allah said, بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ (nay, Allah has set a seal upon their hearts because of their disbelief,) It is as if they had given an excuse that their hearts do not understand what the Prophet says since their hearts are wrapped with coverings, so they claim. Allah said that their hearts are sealed because of their disbelief, as we mentioned before in the explanation of Surat Al-Baqarah. Allah then said, فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا (so they believe not but a little.) for their hearts became accustomed to Kufr, transgression and weak faith. The Evil Accusation the Jews Uttered Against Maryam and Their Claim that They Killed 'Isa Allah said, وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا (And because of their (Jews) disbelief and uttering against Maryam a grave false charge.) 'Ali bin Abi Talhah said that Ibn 'Abbas stated that the Jews accused Maryam of fornication.This is also the saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several others. This meaning is also apparent in the Ayah, as the Jews accused Maryam and her son of grave accusations: They accused her of fornication and claimed that 'Isa was an illegitimate son. Some of them even claimed that she was menstruating while fornicating. May Allah's continued curse be upon them until the Day of Resurrection. The Jews also said, إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ ("We killed Al-Masih, 'Isa, son of Maryam, the Messenger of Allah,") meaning, we killed the person who claimed to be the Messenger of Allah. The Jews only uttered these words in jest and mockery, just as the polytheists said, يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ (O you to whom the Dhikr (the Qur'an) has been sent down! Verily, you are a mad man!)[15:6] When Allah sent 'Isa with proofs and guidance, the Jews, may Allah's curses, anger, torment and punishment be upon them, envied him because of his prophethood and obvious miracles; curing the blind and leprous and bringing the dead back to life, by Allah's leave. He also used to make the shape of a bird from clay and blow in it, and it became a bird by Allah's leave and flew. 'Isa performed other miracles that Allah honored him with, yet the Jews defied and bellied him and tried their best to harm him. Allah's Prophet 'Isa could not live in any one city for long and he had to travel often with his mother, peace be upon them. Even so, the Jews were not satisfied, and they went to the king of Damascus at that time, a Greek polytheist who worshipped the stars. They told him that there was a man in Bayt Al-Maqdis misguiding and dividing the people in Jerusalem and stirring unrest among the king's subjects. The king became angry and wrote to his deputy in Jerusalem to arrest the rebel leader, stop him from causing unrest, crucify him and make him wear a crown of thorns. When the king's deputy in Jerusalem received these orders, he went with some Jews to the house that 'Isa was residing in, and he was then with twelve, thirteen or seventeen of his companions. That day was a Friday, in the evening. They surrounded 'Isa in the house, and when he felt that they would soon enter the house or that he would sooner or later have to leave it, he said to his companions, "Who volunteers to be made to look like me, for which he will be my companion in Paradise?" A young man volunteered, but 'Isa thought that he was too young. He asked the question a second and third time, each time the young man volunteering, prompting 'Isa to say, "Well then, you will be that man." Allah made the young man look exactly like 'Isa, while a hole opened in the roof of the house, and 'Isa was made to sleep and ascended to heaven while asleep. Allah said, إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ (And (remember) when Allah said: "O 'Isa! I will take you and raise you to Myself.") When 'Isa ascended, those who were in the house came out. When those surrounding the house saw the man who looked like 'Isa, they thought that he was 'Isa. So they took him at night, crucified him and placed a crown of thorns on his head. The Jews then boasted that they killed 'Isa and some Christians accepted their false claim, due to their ignorance and lack of reason. As for those who were in the house with 'Isa, they witnessed his ascension to heaven, while the rest thought that the Jews killed 'Isa by crucifixion. They even said that Maryam sat under the corpse of the crucified man and cried, and they say that the dead man spoke to her. All this was a test from Allah for His servants out of His wisdom. Allah explained this matter in the Glorious Qur'an which He sent to His honorable Messenger, whom He supported with miracles and clear, unequivocal evidence. Allah is the Most Truthful, and He is the Lord of the worlds Who knows the secrets, what the hearts conceal, the hidden matters in heaven and earth, what has occurred, what will occur, and what would occur if it was decreed. He said, وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ (but they killed him not, nor crucified him, but it appeared as that to them,) referring to the person whom the Jews thought was 'Isa. This is why Allah said afterwards, وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ (and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture.) referring to the Jews who claimed to kill 'Isa and the ignorant Christians who believed them. Indeed they are all in confusion, misguidance and bewilderment. This is why Allah said, وَمَا قَتَلُوهُ يَقِينًا (For surely; they killed him not.) meaning they are not sure that 'Isa was the one whom they killed. Rather, they are in doubt and confusion over this matter. بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا (But Allah raised him up unto Himself. And Allah is Ever All-Powerful,) meaning, He is the Almighty, and He is never weak, nor will those who seek refuge in Him ever be subjected to disgrace, حَكِيمًا (All-Wise.) in all that He decides and ordains for His creatures. Indeed, Allah's is the clearest wisdom, unequivocal proof and the most glorious authority. Ibn Abi Hatim recorded that Ibn 'Abbas said, "Just before Allah raised 'Isa to the heavens, 'Isa went to his companions, who were twelve inside the house. When he arrived, his hair was dripping water and he said, 'There are those among you who will disbelieve in me twelve times after he had believed in me.' He then asked, 'Who volunteers that his image appear as mine, and be killed in my place. He will be with me (in Paradise)?' One of the youngest ones among them volunteered and 'Isa asked him to sit down. 'Isa again asked for a volunteer, and the young man kept volunteering and 'Isa asking him to sit down. Then the young man volunteered again and 'Isa said, 'You will be that man,' and the resemblance of 'Isa was cast over that man while 'Isa ascended to heaven from a hole in the house. When the Jews came looking for 'Isa, they found that young man and crucified him. Some of 'Isa's followers disbelieved in him twelve times after they had believed in him. They then divided into three groups. One group, Al-Ya'qubiyyah (Jacobites), said, 'Allah remained with us as long as He willed and then ascended to heaven.' Another group, An-Nasturiyyah (Nestorians), said, 'The son of Allah was with us as long as he willed and Allah took him to heaven.' Another group, Muslims, said, 'The servant and Messenger of Allah remained with us as long as Allah willed, and Allah then took him to Him.' The two disbelieving groups cooperated against the Muslim group and they killed them. Ever since that happened, Islam was then veiled until Allah sent Muhammad ﷺ." This statement has an authentic chain of narration leading to Ibn 'Abbas, and An-Nasa'i narrated it through Abu Kurayb who reported it from Abu Mu'awiyah. Many among the Salaf stated that 'Isa asked if someone would volunteer for his appearance to be cast over him, and that he will be killed instead of 'Isa, for which he would be his companion in Paradise. All Christians Will Believe in 'Isa Before He Dies Allah said, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.) Ibn Jarir recorded that Ibn 'Abbas commented, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) before the death of 'Isa, son of Maryam, peace be upon him. Al-'Awfi reported similar from Ibn 'Abbas. Abu Malik commented; إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (but must believe in him, before his death.) "This occurs after 'Isa returns and before he dies, as then, all of the People of the Scriptures will believe in him." The Hadiths Regarding the Descent of 'Isa Just Before the Day of Judgement, and his Mission In the chapter about the Prophets in his Sahih, under, "The Descent of 'Isa, Son of Maryam," Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الـمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ خَيْرًا لَهُمْ مِنَ الدُّنْيَا وَمَا فِيهَا (By Him in Whose Hands my soul is, the son of Maryam ('Isa) will shortly descend among you as a just ruler, and will break the cross, kill the pig and abolish the Jizyah. Then there will be an abundance of wealth and nobody will accept charitable gifts any more. At that time, one prostration will be better for them than this life and all that is in it.) Abu Hurayrah then said, "Read if you will, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And there is none of the People of the Scripture, but must believe in him, before his death. And on the Day of Resurrection, he will be a witness against them.)" Muslim recorded this Hadith. So, Allah's statement, قَبْلَ مَوْتِهِ (before his death) refers to the death of 'Isa, son of Maryam. Another Hadith by Abu Hurayrah Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيُهِلَّنَّ عِيسَى بِفَجِّ الرَّوْحَاءِ بِالْحَجِّ أَوِ الْعُمْرَةِ، أَوْ لَيَثْنِيَنَّهُمَا جَمِيعًا ('Isa will say 'Ihlāl' from the mountain highway of 'Ar-Rawḥā'' for Hajj, 'Umrah or both.) Muslim also recorded it. Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ فَيَقْتُلُ الْخِنْزِيرَ، وَيَمْحُو الصَّلِيبَ، وَتُجْمَعُ لَهُ الصَّلَاةُ، وَيُعْطَى الْمَالُ حَتَّى لَا يُقْبَلَ، وَيَضَعُ الْخَرَاجَ، وَيَنْزِلُ الرَّوْحَاءَ فَيَحُجُّ مِنْهَا أَوْ يَعْتَمِرُ أَوْ يَجْمَعُهُمَا ('Isa, son of Maryam, will descend and will kill the pig, break the cross, lead the prayer in congregation and give away wealth until it is no longer accepted by anyone. He will also abolish the Jizyah and go to Ar-Rawha' from where he will go to perform Hajj, 'Umrah or both.) Abu Hurayrah then recited, وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ (And there is none of the People of the Scripture, but must believe in him, before his death.) Hanzalah said, "Abu Hurayrah added, 'Will believe in 'Isa before 'Isa dies,' but I do not know if this was a part of the Prophet's Hadith or if it was something that Abu Hurayrah said on his own. " Ibn Abi Hatim also recorded this Hadith. Another Hadith Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, كَيْفَ بِكُمْ إِذَا نَزَلَ فِيكُمُ الْمَسِيحُ ابْنُ مَرْيَمَ وَإِمَامُكُمْ مِنْكُم (How will you be when Al-Masih, son of Maryam ('Isa) descends among you while your Imam is from among yourselves?) Imam Ahmad and Muslim also recorded this Hadith. Another Hadith Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, الْأَنْبِيَاءُ إِخْوَةٌ لِعَلَّاتٍ، أُمَّهَاتُهُمْ شَتَّى، وَدِينُهُمْ وَاحِدٌ، وَإِنِّي أَوْلَى النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ، لِأَنَّهُ لَمْ يَكُنْ نَبِيٌّ بَيْنِي وَبَيْنَهُ، وَإِنَّهُ نَازِلٌ فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةِ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ، وَإِنْ لَمْ يُصِبْهُ بَلَلٌ، فَيَدُقُّ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَيَدْعُو النَّاسَ إِلَى الْإِسْلَامِ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمِلَلَ كُلَّهَا إِلَّا الْإِسْلَامَ، وَيُهْلِكُ اللهُ فِي زَمَانِهِ الْمَسِيحَ الدَّجَّالَ، ثُمَّ تَقَعُ الْأَمَنَةُ عَلَى الْأَرْضِ حَتَّى تَرْتَعَ الْأُسُودُ مَعَ الْإِبِلِ، وَالنِّمَارُ مَعَ الْبَقَرِ، وَالذِّئَابُ مَعَ الْغَنَمِ، وَيَلْعَبُ الصِّبْيَانُ بِالحَيَّاتِ لَا تَضُرُّهُمْ، فَيَمْكُثُ أَرْبَعِينَ سَنَةً ثُمَّ يُتَوَفَّى، وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ (The Prophets are paternal brothers; their mothers are different, but their religion is one. I, more than any of mankind, have more right to 'Isa, son of Maryam, for there was no Prophet between him and I. He will descend, and if you see him, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing two long, light yellow garments. His head appears to be dripping water, even though no moisture touched it. He will break the cross, kill the pig, and banish the Jizyah and will call the people to Islam. During his time, Allah will destroy all religions except Islam and Allah will destroy Al-Masih Ad-Dajjal (the False Messiah). Safety will then fill the earth, so much so that the lions will mingle with camels, tigers with cattle and wolves with sheep. Children will play with snakes, and they will not harm them. 'Isa will remain for forty years and then will die, and Muslims will offer the funeral prayer for him.) Abu Dawud also recorded it. Another Hadith In his Sahih, Muslim recorded that Abu Hurayrah related to the Messenger of Allah ﷺ that he said, لَا تَقُومُ السَّاعَةُ حَتَّى يَنْزِلَ الرُّومُ بِالْأَعْمَاقِ أَوَ بِدَابِقَ، فَيَخْرُجُ إِلَيْهِمُ جَيْشٌ مِنَ الْمَدِينَةِ مِنْ خِيَارِ أَهْلِ الْأَرْضِ يَوْمَئِذٍ، فَإِذَا تَصَافُّوا، قَالَتِ الرُّومُ: خَلُّوا بَيْنَنَا وَبَيْنَ الَّذِينَ سَبَوْا مِنَّا نُقَاتِلْهُمْ، فَيَقُولُ الْمُسْلِمُونَ: لَا وَاللهِ، لَا نُخَلِّي بَيْنَكُمْ وَبَيْنَ إِخْوَانِنَا، فَيُقَاتِلُونَهُمْ، (فَيَنْهَزِمُ) ثُلُثٌ لَا يَتُوبُ اللهُ عَلَيْهِمْ أَبَدًا، وَيُقْتَلُ ثُلُثُهُ أَفْضَلُ الشُّهَدَاءِ عِنْدَ اللهِ، وَيَفْتَتحُ الثَّلُثُ لَا يُفْتَنُونَ أَبَدًا، فَيَفْتَتِحُونَ قُسْطُنْطِينِيَّةَ، فَبَيْنَمَا هُمْ يَقْسِمُونَ الْغَنَائِمَ قَدْ عَلَّقُوا سُيُوفَهُمْ بِالزَّيْتُونِ، إِذْ صَاحَ فِيهِمُ الشَّيْطَانُ: إِنَّ الْمَسِيحَ قَدْ خَلَفَكُمْ فِي أَهْلِيكُمْ، فَيَخْرُجُونَ، وَذَلِكَ بَاطِلٌ، فَإِذَا جَاءُوا الشَّامَ خَرَجَ، فَبَيْنَمَا هُمْ يُعِدُّونَ لِلْقِتَالِ يُسَوُّونَ الصُّفُوفَ، إِذْ أُقِيَمتِ الصَّلَاةُ فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ، فَأَمَّهُمْ، فَإِذَا رَآهُ عَدُوُّ اللهِ، ذَابَ كَمَا يَذُوبُ الْمِلْحُ فِي الْمَاءِ، فَلَوْ تَرَكَهُ لَانْذَابَ حَتَّى يَهْلِكَ، وَلكِنْ يَقْتُلُهُ اللهُ بِيَدِهِ، فَيُرِيهِمْ دَمَهُ فِي حَرْبَتِهِ (The (Last) Hour will not start until the Romans occupy Al-A'maq or Dabiq. An army, comprised of the best of the people of the earth then, will come from Al-Madinah and challenge them. When they camp face to face, the Romans will say, 'Let us fight those who captured some of us.' The Muslims will say, 'Nay! By Allah, we will never let you get to our brothers.' They will fight them. A third of the (Muslim) army will flee in defeat, and those are the ones whom Allah will never forgive. Another third will be killed, and those are the best martyrs before Allah. The last third will be victorious, and this third will never be stricken with Fitnah, and they will capture Constantinople (Istanbul). While they are dividing war booty, after hanging their swords on olive trees, Shaytan will shout among them, saying, 'Al-Masih (Ad-Dajjal) has cornered your people'. They will leave to meet Ad-Dajjal in Ash-Sham. This will be a false warning, and when they reach Ash-Sham, Ad-Dajjal will then appear. When the Muslims are arranging their lines for battle and the prayer is called for, 'Isa, son of Maryam, will descend and lead them in prayer. When the enemy of Allah (the False Messiah) sees him, he will dissolve just as salt dissolves in water, and if any of him were left, he would continue dissolving until he died. Allah will kill him with the hand of 'Isa and will show the Muslims his blood on his spear.) Muslim recorded that 'Abdullah bin 'Amr said that the Messenger of Allah ﷺ said, لَتُقَاتِلُنَّ الْيَهُودَ فَلَتَقْتُلُنَّهُمْ، حَتى يَقُولَ الْحَجَرُ: يَامُسْلِمُ هَذَا يَهُودِيٌّ فَتَعَال فَاقْتُلْهُ (You will fight the Jews and will kill them, until the stone will say, 'O Muslim! There is a Jew here, so come and kill him.') Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَا تَقُومُ السَّاعَةُ حَتَّى يُقَاتِلَ الْمُسْلِمُونَ الْيَهُودَ، فَيَقْتُلُهُمُ الْمُسْلِمُونَ حَتَّى يَخْتَبِىءَ الْيَهُودِيُّ مِنْ وَرَاءِ الْحَجَرِ وَالشَّجَرِ، فَيَقُولُ الْحَجَرُ وَالشَّجَرُ: يَامُسْلِمُ يَاعَبْدَ اللهِ هَذَا يَهُودِيٌّ خَلْفِي فَتَعَالَ فَاقْتُلْهُ - إِلَّا الْغَرْقَدَ فَإِنَّهُ مِنْ شَجَرِ الْيَهُودِ (The Hour will not start, until after the Muslims fight the Jews and the Muslims kill them. The Jew will hide behind a stone or tree, and the tree will say, 'O Muslim! O servant of Allah! This is a Jew behind me, come and kill him.' Except Al-Gharqad, for it is a tree of the Jews.) Muslim bin Al-Hajjaj recorded in his Sahih that An-Nawwas bin Sam'an said, "The Messenger of Allah ﷺ, mentioned Ad-Dajjal one day and kept belittling him (because being blind, yet claiming to be Allah) and speaking in grave terms about him until we thought that he was hiding in gardens of date-trees (in Al-Madinah). When we went by the Messenger, he sensed this anxiety in us and said, مَا شَأْنُكُمْ؟ (What is the matter with you?) We said, 'O Messenger of Allah! Earlier, you mentioned Ad-Dajjal and while belittling him you spoke gravely about him until we thought that he was hiding in gardens of date-trees (of Al-Madinah).' He said, غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيكُمْ، إِنْ يخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ، وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ، واللهُ خَلِيفَتِي عَلى كُلِّ مُسْلمٍ. إِنَّهُ شَابٌّ قَطَطٌ، عَينُهُ طافِيةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ العُزَّى بْنِ قَطَنٍ، مَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ، إِنَّه خَارِجٌ مِنْ خَلَّةٍ بَيْنَ الشَّامِ والعِرَاقِ، فَعَاثَ يَمِينًا وَعَاثَ شِمَالًا، يَاعِبَادَ اللهِ فَاثْبُتوا (I fear other than Ad-Dajjal for you! If he appears while I am still among you, I will be his adversary on your behalf. If he appears while I am not among you, each one will depend on himself and Allah will be the Helper of every Muslim after me. He is young, with very curly hair and his eye is smashed. I thought that he looked like 'Abdul-'Uzza bin Qatan. Whoever lives long and meets Ad-Dajjal, then let him recite the beginnings of Surat Al-Kahf. He will appear on a pass between Ash-Sham (Syria) and Al-'Iraq. He will wreak havoc to the right and left. O Servants of Allah! Hold fast.) We said, 'O Messenger of Allah! How long will he stay on earth?' He said, أَرْبَعُونَ يَوْمًا، يَومٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُم (Forty days: One day as long as a year, one day as long as a month and one day as long as a week. The rest of his days will be as long as one of your ordinary days.) We said, 'O Messenger of Allah! As for the day that is like a year, will the prayers of one day suffice for it?' He said, لَا، اقْدُرُوا لَهُ قَدْرَهُ (No. Count for its due measure.) We said, 'O Messenger of Allah, how will his speed be on earth?' He said, كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلى قَوْمٍ فَيَدْعُوهُمْ فَيُؤْمِنُون بِهِ، وَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ، وَالأَرْضَ فَتُنْبِتُ، فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًى، وَأَسْبَغَهُ ضُرُوعًا، وَأَمَدَّهُ خَوَاصِرَ، ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيعَاسِيبِ النَّحْلِ، ثُمَّ يَدْعُو رَجُلًا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ، فَيَقْطَعُهُ جِزْلَتَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ، فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ وَيَضْحَكُ، فَبَيْنَما هُوَ كَذَلِكَ إِذْ بَعَثَ اللهُ الْمَسِيح ابْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ، فَيَنْزِلُ عِنْدَ الـمَنَارَةِ البَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ، وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ، وَلَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ، فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ، فَيَقْتُلُهُ، ثُمَّ يَأْتِي عِيسَى عَلَيْهِ السَّلَامُ قَوْمًا قَدْ عَصَمَهُمُ اللهُ مِنْهُ، فَيَمْسَحُ عَنْ وُجُوهِهِمْ، وَيُحَدِّثُهُمْ بدَرَجَاتِهِمْ فِي الْجَنَّةِ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللهُ عَزَّ وَجَلَّ إِلَى عِيسَى: إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لَا يَدَانِ لِأَحَدٍ بِقِتَالِهِمْ، فَحَرِّزْ عِبَادِي إِلَى الطُّورِ، ويَبْعَثُ اللهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ، فَيَمُرُّ أَوَّلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا، وَيَمُرُّ آخِرُهُمْ فَيقُولُونَ: لَقَدْ كَانَ بِهذِهِ مَرَّةً مَاءٌ، ويُحْصَرُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، حَتَّى يَكُونَ رَأْسُ الثَّورِ لِأَحَدِهِمْ خَيْرٌ مِنْ مِائَةِ دِينَارٍ لِأَحَدِكُمُ الْيَوْمَ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ، فَيُرسِلُ اللهُ عَلَيْهِمُ النَّغَفَ فِي رِقَابِهِمْ، فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يَهْبِطُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى الْأَرْضِ، فَلَا يَجِدُونَ فِي الْأَرْضِ مَوْضِعَ شِبْرٍ إِلَّا مَلَأَهُ زَهَمُهُمْ ونَتْنُهُمْ، فَيَرْغَبُ نَبِيُّ اللهِ عِيسَى وَأَصْحَابُهُ إِلَى اللهِ، فَيُرْسِلُ اللهُ، طَيْرًا كَأَعْنَاقِ الْبُخْتِ، فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثَ شَاءَ اللهُ، ثُمَّ يُرْسِلُ اللهُ مَطَرًا لَا يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ، وَلَا وَبَرٍ، فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ، ثُمَّ يُقَالُ لِلْأَرْضِ: أَخْرِجِي ثَمَرَكِ وَرُدِّي بَرَكَتَكِ، فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ، وَيَسْتَظِلُّونَ بِقِحْفِهَا، وَيُبَارِكُ اللهُ فِي الرِّسْلِ حَتَّى إِنَّ اللِّقْحَةَ مِنَ الْإِبِلِ لَتَكْفِي الفِئَامَ، (مِنَ النَّاسِ وَاللُّقْمَةَ مِنَ الْفَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ)، فَبَيْنَما هُمْ كَذَلِكَ إِذْ بَعَثَ اللهُ رِيحًا طَيِّبَةً، فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ، فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ، وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ، فَعَلَيْهِمْ تَقُومُ السَّاعَةُ (Like the storm when driven by the wind. He will come to a people and will call them (to his worship), and they will believe in him and accept his call. He will order the sky and it will rain, the land and it will grow (vegetation). Their cattle will return to them with their hair the longest, their udders the fullest (with milk) and their stomachs the fattest. He will come to a different people and will call them (to his worship), and they will reject his call. He will then leave them. They will wake up in the morning destitute, missing all of their possessions. He will pass by a deserted land and will say to it, 'Bring out your treasures', and its treasures will follow him just like swarms of bees. He will summon a man full of youth and will strike him with the sword once and will cut him into two pieces (and will separate between them like) the distance (between the hunter and) the game. He will call the dead man and he will come, and his face will radiant with pleasure and laughter. Afterwards (while all this is happening with Ad-Dajjal), Allah will send Al-Masih ('Isa), son of Maryam down. He will descend close to the white minaret to the east of Damascus. He will be wearing garments lightly colored with saffron and his hands will be placed on the wings of two angels. Whenever he lowers his head droplets fall. Whenever he raises his head, precious stones that look like pearls fall. No disbeliever can survive 'Isa's breath, which reaches the distance of his sight. He will pursue Ad-Dajjal and will follow him to the doors of (the Palestinian city of) Ludd where he will kill him. A group of people who, by Allah's help, resisted and survived Ad-Dajjal, will pass by 'Isa and he will anoint their faces and inform them about their grades in Paradise. Shortly afterwards, while this is happening with 'Isa, Allah will reveal to him, 'I raised a people of My creation that no one can fight. Therefore, gather My servants to At-Tur (the mountain of Musa in Sinai).' Then, Allah will raise Gog and Magog and they will swiftly swarm from every mound. Their front forces will reach Lake Tabariah (Sea of Galilee) and will drink all its water. The last of their forces will say as they pass by the lake, 'This lake once had water!' Meanwhile, 'Isa, Allah's Prophet, will be cornered along with his companions until the head of a bull will be more precious to them than a hundred Dinars to you today. 'Isa, Allah's Prophet, and his companions will invoke Allah for help and Allah will send An-Naghaf (a worm) into the necks of Gog and Magog! The morning will come, and they will all be dead as if it was the death of one soul. Afterwards, 'Isa, the Prophet of Allah, will come down with his companions to the low grounds (from Mount At-Tur). They will find that no space of a hand-span on the earth was free of their fat and rot (rotten corpses). 'Isa, the Prophet of Allah, and his companions will seek Allah in supplication. Allah will send birds as large as the necks of camels. They will carry them (the corpses of Gog and Magog) and will throw them wherever Allah wills. Afterwards, Allah will send rain that no house made of mud or animal hair will be saved from, and it will cleanse the earth until it is as clean as a mirror. The earth will be commanded (by Allah), 'Produce your fruits and regain your blessing.' Then, the group will eat from a pomegranate and will take shelter under the shade of its skin. Milk will be blessed, so much so that the milk-producing camel will yield large amounts that suffice for a large group of people. Meanwhile, Allah will send a pure wind that will overcome Muslims from under their arms and will take the soul of every believer and Muslim. Only the evildoers among people will remain. They will indulge in shameless public sex like that of donkeys. On them, the Hour will begin.) Imam Ahmad and the collectors of the Sunan also recorded this Hadith. We will mention this Hadith again using the chain of narration collected by Ahmad explaining Allah's statement in Surat Al-Anbiya' (chapter 21), حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ (Until, when Ya'juj and Ma'juj (Gog and Magog people) are let loose (from their barrier).)[21:96] In our time, in the year seven hundred and forty-one, a white minaret was built in the Umayyad Masjid (in Damascus) made of stone, in place of the minaret that was destroyed by a fire which the Christians were suspected to have started. May Allah's continued curses descend on the Christians until the Day of Resurrection. There is a strong feeling that this minaret is the one that 'Isa will descend on, according to this Hadith. Another Hadith Muslim recorded in his Sahih that Ya'qub bin 'Asim bin 'Urwah bin Mas'ud Ath-Thaqafi said, "I heard 'Abdullah bin 'Amr saying to a man who asked him, 'What is this Hadith that you are narrating? You claim that the Hour will start on such and such date.' He said, 'Subhan Allah (glory be to Allah),' or he said, 'There is no deity worthy of worship except Allah.' I almost decided to never narrate anything to anyone. I only said, "Soon, you will witness tremendous incidents, the House (the Ka'bah) will be destroyed by fire, and such and such things will occur." He then said, 'The Messenger of Allah ﷺ said, يَخْرُجُ الدَّجَّالُ فِي أُمَّتِي فَيَمْكُثُ أَرْبَعِينَ، لَا أَدْرِي أَرْبَعِينَ يَوْمًا أَوْ أَرْبَعِينَ شَهْرًا أَوْ أَرْبَعِينَ عَامًا، فَيَبْعَثُ اللهُ تَعَالى عِيسَى ابْنَ مَرْيَمَ كَأَنَّهُ عُرْوَةُ بْنُ مَسْعُودٍ، فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ عَدَاوَةٌ، ثُمَّ يُرْسِلُ اللهُ ريحًا بَارِدَةً مِنْ قِبَلِ الشَّامِ، فَلَا يَبْقَى عَلَى وَجْهِ الْأَرْضِ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ - أَوْ إِيمَانٍ - إِلَّا قَبَضَتْهُ، حَتَّى لَوْ أَنَّ أَحَدَكُمْ دَخَلَ فِي كَبِدِ جَبَلٍ لَدَخَلَتْه عَلَيْهِ حَتَّى تَقْبِضَهُ قال: سمعتها من رسول الله صلّى الله عليه وسلّم فَيَبْقَى شِرَارُ النَّاسِ فِي خِفَّةِ الطَّيْرِ وَأَحْلَامِ السِّبَاعِ، لَا يَعْرِفُونَ مَعْرُوفًا، وَلَا يُنْكِرُون مُنْكرًا، فَيَتمَثَّلُ لَهُمُ الشَّيْطَانُ فَيَقُولُ: أَلَا تَسْتَجِيبُونَ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا؟ فَيَأْمُرُهُمْ بِعِبَادَةِ الْأَوْثَانِ، وَهُمْ فِي ذلِكَ دَارٌّ رِزْقُهُمْ، حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَخُ فِي الصُّورِ فَلَا يَسْمَعُهُ أَحَدٌ إِلَّا أَصْغَى لِيتًا وَرَفَعَ لِيتًا، قَالَ: وَأَوَّلُ مَنْ يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إِبِلِهِ، قَالَ: فَيَصْعَقُ وَيَصْعَقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ - أَوْ قَالَ: يُنْزِلُ اللهُ - مَطَرًا كَأَنَّهُ الطَّلُّ - أَوْ قَالَ الظِّلُّ - نُعْمَانُ الشَّاكُّ - فَتَنْبُتُ مِنْهُ أَجْسَادُ النَّاسِ، ثُمَّ يُنَفَخُ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ. ثُمَّ يُقَالُ: أَيُّهَا النَّاسُ: هَلُمُّوا إِلى رَبِّكُم (Ad-Dajjal will appear in my nation and will remain for forty. (The narrator doubts whether it is forty days, months, or years).Then, Allah will send down 'Isa, son of Maryam, looking just like 'Urwah bin Mas'ud and he will seek Ad-Dajjal and will kill him. People will remain for seven years with no enmity between any two. Allah will send a cool wind from As-Sham that will leave no man on the face of the earth who has even the weight of an atom of good or faith, but will capture (his soul). Even if one of you takes refuge in the middle of a mountain, it will find him and capture (his soul). Afterwards, only the most evil people will remain. They will be as light as birds, with the comprehension of beasts. They will not know or enjoin righteousness or forbid or know evil. Shaytan will appear to them and will say to them, 'Would you follow me.' They will say, 'What do you command us?' He will command them to worship the idols. Meanwhile, their provision will come to them in abundance and their life will be good. Then the Trumpet will be blown and every person who hears it, will lower one side of his head and raise the other side (trying to hear that distant sound). The first man who will hear the Trumpet is someone who is preparing the water pool for his camels, and he and the people will swoon away. Allah will send down heavy rain and the bodies of people will grow with it. The Trumpet will be blown in again and the people will be resurrected and looking all about, staring. It will be said to them, 'O people! Come to your Lord,' وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ (But stop them, verily, they are to be questioned.)[37:24] ثم يقال: أخرجوا بعث النار، فيقال: من كم؟ فيقال: من كل ألف تسعمائة وتسعة وتسعين، قال: فذلك يوم (It will then be said, 'Bring forth the share of the Fire.' It will be asked, 'How many?' It will be said, 'From every one thousand, nine hundred and ninety-nine.' That Day is when,) يَجْعَلُ الْوِلْدَانَ شِيبًا (the children will turn grey-headed,)[73:17] and, يَوْمَ يُكْشَفُ عَن سَاقٍ (The Day when the Shin shall be laid bare).) [68:42]" The Description of 'Isa, upon him be Peace As mentioned earlier, 'Abdur-Rahman bin Adam narrated that Abu Hurayrah said that the Prophet ﷺ said, فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ: رَجُلٌ مَرْبُوعٌ إِلَى الْحُمْرَةٍ وَالْبَيَاضِ، عَلَيْهِ ثَوْبَانِ مُمَصَّرَانِ، كَأَنَّ رَأْسَهُ يَقْطُرُ وَإِنْ لَمْ يُصِبْهُ بَلَلٌ (If you see 'Isa, know him. He is a well-built man, (the color of his skin) between red and white. He will descend while wearing light yellow garments. His head looks like it is dripping water, even though no moisture touched it.) In the Hadith that An-Nawwas bin Sam'an narrated, فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ، وَإِذَا رَفَعهُ تَحَدَّرَ مِنْهُ مِثْلُ جُمَانِ اللُّؤْلُؤ، لَا يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلَّا مَاتَ، وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرَفُهُ (He will descend close to the white minaret to the east of Damascus. He will be wearing two garments lightly colored with saffron, having his hands on the wings of two angels. Whenever he lowers his head, drops will fall off of it. Whenever he raises his head, precious jewels like pearls will fall off of it. No disbeliever can survive 'Isa's breath, and his breath reaches the distance of his sight.) Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَيْلَةَ أُسْرِيَ بِي لَقِيتُ مُوسَى (I met Musa on the night of my Ascension to heaven.) The Prophet ﷺ then described him saying, as I think, مُضْطَرِبٌ، رَجِلُ الرَّأْسِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ (He was a tall person with hair as if he was one of the men from the tribe of Shanu'ah.) The Prophet ﷺ further said, وَلقِيتُ عِيسَى فنعته النبي صلّى الله عليه وسلّم فقال: رَبْعَةٌ أَحْمَرُ كَأَنَّهُ خَرَجَ مِنْ دِيمَاسٍ يعني الحمام، وَرَأَيْتُ إبْرَاهِيمَ وَأَنا أَشْبَهُ وَلَدِهِ بِهِ ('I met 'Isa.' The Prophet ﷺ described him saying, 'He was of moderate height and was red-faced as if he had just come out of a bathroom. I saw Ibrahim whom I resembled more than any of his children did.') Al-Bukhari recorded that Mujahid said that Ibn 'Umar said that the Messenger of Allah ﷺ said, رَأَيْتُ مُوسَى وَعِيسَى وَإِبْرَاهِيمَ، فَأَمَّا عِيسَى فَأَحْمَرُ جَعْدٌ عَرِيضُ الصَّدْرِ، وَأَمَّا مُوسَى فَآدَمُ جَسِيمٌ سَبْطٌ، كَأَنَّهُ مِنْ رِجَالِ الزُّطِّ (I saw Musa, 'Isa and Ibrahim. 'Isa was of red complexion and had curly hair and a broad chest. Musa was of brown complexion and had straight hair and a tall stature, as if he was from the people of Az-Zutt.) Al-Bukhari and Muslim recorded that Ibrahim said that 'Abdullah bin 'Umar said, "The Prophet ﷺ once mentioned the False Messiah (Al-Masih Ad-Dajjal) to people, saying, إنَّ اللهَ لَيْسَ بِأَعْوَرَ، أَلَا إِنَّ الْمَسِيحَ الدَّجَّالَ أَعْوَرُ الْعَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ (Allah is not blind in His Eye. Al-Masih Ad-Dajjal is blind in his right eye. His eye is like a protruding grape.)" Muslim recorded that the Messenger of Allah ﷺ said, وَأرَانِي اللهُ عِنْدَ الْكَعْبَةِ فِي الْمَنَامِ، فَإِذَا رَجُلٌ آدَمُ كَأَحْسَنِ مَا تَرَى مِنْ أُدْمِ الرِّجَالِ، تَضْرِبُ لِمَّتُهُ بَيْن مَنْكِبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاءً، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَيْ رَجُلَيْنِ، وَهُوَ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ، ثُمَّ رَأَيْتُ وَرَاءَهُ رَجُلًا جَعْدًا قَطِطًا، أَعْوَرَ الْعَيْنِ الْيُمْنَى، كَأَشْبَهِ مَنْ رَأَيْتُ بِابْنِ قَطَنٍ، وَاضِعًا يَدَيْهِ عَلى مَنْكِبَي رَجُلٍ، يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: الْمَسِيحُ الدَّجَّالُ (In a dream, I was at the Ka'bah and Allah made me see a light-colored man, a color that is as beautiful as a light-colored man could be, with combed hair that reached his shoulders. His hair was dripping water, and he was leaning on the shoulders of two men while circling the Ka'bah. I asked, 'Who is this man?' I was told, 'This is the Al-Masih, son of Maryam.' Behind him, I saw a man with very curly hair who was blind in his right eye. He looked exactly as Ibn Qatan, and he was leaning on the shoulder of a man while circling the House. I asked, 'Who is this man?' I was told, 'He is Al-Masih Ad-Dajjal.') Al-Bukhari recorded that Salim said that his father said, "No, By Allah! The Prophet ﷺ did not say that 'Isa was of red complexion but said, بَيْنَمَا أَنَا نَائِمٌ أَطُوفُ بِالْكَعْبَةِ، فَإِذَا رَجُلٌ آدَمُ سَبْطُ الشَّعْرِ، يَتَهَادَى بَيْنَ رَجُلَيْنِ، يَنْطُفُ رَأْسُهُ مَاءً - أَوْ يُهَرَاقُ رَأْسُهُ مَاءً - فَقُلْتُ: مَنْ هَذَا؟ فَقَالُوا: ابْنُ مَرْيَمَ، فَذَهَبْتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ أَحْمَرُ جَسِيمٌ، جَعْدُ الرَّاْسِ، أَعْوَرُ عَيْنِهِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَةٌ، قُلْتُ: مَنْ هَذَا؟ قَالُو: الدَّجَّالُ، وَأَقْرَبُ النَّاسِ بِهِ شَبَهًا ابْنُ قَطَنِ (While I was asleep circumambulating the Ka'bah (in my dream), I suddenly saw a man of brown complexion and ample hair walking between two men with water dripping from his head. I asked, 'Who is this?' The people said, 'He is the son of Maryam.' Then I looked behind and I saw a red-complexioned, fat, curly-haired man, blind in the right eye, which looked like a bulging out grape. I asked, 'Who is this?' They replied, 'He is Ad-Dajjal.' The person he most resembled is Ibn Qatan.)" Az-Zuhri commented that Ibn Qatan was a man from the tribe of Khuza'ah who died during the time of Jahiliyyah. This is the wording of Al-Bukhari. Allah's statement, وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (And on the Day of Resurrection, he ('Isa) will be a witness against them) Qatadah said, "He will bear witness before them that he has delivered the Message from Allah and that he is but a servant of His." In a similar statement in the end of Surat Al-Ma'idah, وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ (And (remember) when Allah will say (on the Day of Resurrection): "O 'Isa, son of Maryam! Did you say unto men...")[5:116] until, الْعَزِيزُ الْحَكِيمُ (Almighty, the All-Wise.)[5:118]

For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for themـand for their hindering many from Allah's way (160)And their taking of Riba though they were forbidden from taking it, and their devouring men's substance wrongfully. And We have prepared for the disbelievers among them a painful torment (161)But those among them who are well-grounded in knowledge, and the believers, believe in what has been sent down to you and what was sent down before you; and those who perform the Salah, and give Zakah and believe in Allah and in the Last Day, it is they to whom We shall give a great reward (162) Some Foods Were Made Unlawful for the Jews Because of their Injustice and Wrongdoing Allah states that because of the injustice and transgression of the Jews, demonstrated by committing major sins, He prohibited some of the lawful, pure things which were previously allowed for them. This prohibition could be only that of decree, meaning that Allah allowed the Jews to falsely interpret their Book and change and alter the information about what was allowed for them. They thus, out of exaggeration and extremism in the religion, prohibited some things for themselves. It could also mean that in the Tawrah, Allah prohibited things that were allowed for them before. Allah said, كُلُّ الطَّعَامِ كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ (All food was lawful to the Children of Israel, except what Isra'il made unlawful for himself before the Tawrah was revealed.)[3:93] We mentioned this Ayah before, which means that all types of food were allowed for the Children of Israel before the Tawrah was revealed, except the camel's meat and milk that Isra'il prohibited for himself. Later, Allah prohibited many things in the Tawrah. Allah said in Surat Al-An'am (chapter 6), وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ (And unto those who are Jews, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep except what adheres to their backs or their entrails, or is mixed up with a bone. Thus We recompensed them for their rebellion. And verily, We are Truthful.) This means, We prohibited these things for them because they deserved it due to their transgression, injustice, defying their Messenger and disputing with him. So Allah said; فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا (For the wrongdoing of the Jews, We made unlawful to them certain good foods which had been lawful to them, and for their hindering many from Allah's way.) This Ayah states that they hindered themselves and others from following the truth, and this is the behavior that they brought from the past to the present. This is why they were and still are the enemies of the Messengers, killing many of the Prophets. They also denied Muhammad and 'Isa, peace be upon them. Allah said, وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ (And their taking of Riba' though they were forbidden from taking it,) Allah prohibited them from taking Riba', yet they did so using various kinds of tricks, ploys and cons, thus devouring people's property unjustly. Allah said, وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا (And We have prepared for the disbelievers among them a painful torment.) Allah then said, لَّٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ (But those among them who are well-grounded in knowledge...) firm in the religion and full of beneficial knowledge. We mentioned this subject when we explained Surah Āl-'Imrān (3). The Ayah; وَالْمُؤْمِنُونَ (and the believers...) refers to the well-grounded in knowledge; يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ (believe in what has been sent down to you and what was sent down before you;) Ibn 'Abbas said, "This Ayah was revealed concerning 'Abdullah bin Salam, Tha'labah bin Sa'yah, Zayd bin Sa'yah and Asad bin 'Ubayd who embraced Islam and believed what Allah sent Muhammad ﷺ with. Allah said, وَالْمُؤْتُونَ الزَّكَاةَ (and give Zakah,) This could be referring to the obligatory charity due on one's wealth and property, or those who purify themselves, or both. Allah knows best. وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ (and believe in Allah and in the Last Day,) They believe that there is no deity worthy of worship except Allah, believe in Resurrection after death and the reward or punishment for the good or evil deeds. Allah's statement, أُولَٰئِكَ (It is they,) those whom the Ayah described above, سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (To whom We shall give a great reward.) means Paradise.

For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for themـand for their hindering many from Allah's way (160)And their taking of Riba though they were forbidden from taking it, and their devouring men's substance wrongfully. And We have prepared for the disbelievers among them a painful torment (161)But those among them who are well-grounded in knowledge, and the believers, believe in what has been sent down to you and what was sent down before you; and those who perform the Salah, and give Zakah and believe in Allah and in the Last Day, it is they to whom We shall give a great reward (162) Some Foods Were Made Unlawful for the Jews Because of their Injustice and Wrongdoing Allah states that because of the injustice and transgression of the Jews, demonstrated by committing major sins, He prohibited some of the lawful, pure things which were previously allowed for them. This prohibition could be only that of decree, meaning that Allah allowed the Jews to falsely interpret their Book and change and alter the information about what was allowed for them. They thus, out of exaggeration and extremism in the religion, prohibited some things for themselves. It could also mean that in the Tawrah, Allah prohibited things that were allowed for them before. Allah said, كُلُّ الطَّعَامِ كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ (All food was lawful to the Children of Israel, except what Isra'il made unlawful for himself before the Tawrah was revealed.)[3:93] We mentioned this Ayah before, which means that all types of food were allowed for the Children of Israel before the Tawrah was revealed, except the camel's meat and milk that Isra'il prohibited for himself. Later, Allah prohibited many things in the Tawrah. Allah said in Surat Al-An'am (chapter 6), وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ (And unto those who are Jews, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep except what adheres to their backs or their entrails, or is mixed up with a bone. Thus We recompensed them for their rebellion. And verily, We are Truthful.) This means, We prohibited these things for them because they deserved it due to their transgression, injustice, defying their Messenger and disputing with him. So Allah said; فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا (For the wrongdoing of the Jews, We made unlawful to them certain good foods which had been lawful to them, and for their hindering many from Allah's way.) This Ayah states that they hindered themselves and others from following the truth, and this is the behavior that they brought from the past to the present. This is why they were and still are the enemies of the Messengers, killing many of the Prophets. They also denied Muhammad and 'Isa, peace be upon them. Allah said, وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ (And their taking of Riba' though they were forbidden from taking it,) Allah prohibited them from taking Riba', yet they did so using various kinds of tricks, ploys and cons, thus devouring people's property unjustly. Allah said, وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا (And We have prepared for the disbelievers among them a painful torment.) Allah then said, لَّٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ (But those among them who are well-grounded in knowledge...) firm in the religion and full of beneficial knowledge. We mentioned this subject when we explained Surah Āl-'Imrān (3). The Ayah; وَالْمُؤْمِنُونَ (and the believers...) refers to the well-grounded in knowledge; يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ (believe in what has been sent down to you and what was sent down before you;) Ibn 'Abbas said, "This Ayah was revealed concerning 'Abdullah bin Salam, Tha'labah bin Sa'yah, Zayd bin Sa'yah and Asad bin 'Ubayd who embraced Islam and believed what Allah sent Muhammad ﷺ with. Allah said, وَالْمُؤْتُونَ الزَّكَاةَ (and give Zakah,) This could be referring to the obligatory charity due on one's wealth and property, or those who purify themselves, or both. Allah knows best. وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ (and believe in Allah and in the Last Day,) They believe that there is no deity worthy of worship except Allah, believe in Resurrection after death and the reward or punishment for the good or evil deeds. Allah's statement, أُولَٰئِكَ (It is they,) those whom the Ayah described above, سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (To whom We shall give a great reward.) means Paradise.

For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for themـand for their hindering many from Allah's way (160)And their taking of Riba though they were forbidden from taking it, and their devouring men's substance wrongfully. And We have prepared for the disbelievers among them a painful torment (161)But those among them who are well-grounded in knowledge, and the believers, believe in what has been sent down to you and what was sent down before you; and those who perform the Salah, and give Zakah and believe in Allah and in the Last Day, it is they to whom We shall give a great reward (162) Some Foods Were Made Unlawful for the Jews Because of their Injustice and Wrongdoing Allah states that because of the injustice and transgression of the Jews, demonstrated by committing major sins, He prohibited some of the lawful, pure things which were previously allowed for them. This prohibition could be only that of decree, meaning that Allah allowed the Jews to falsely interpret their Book and change and alter the information about what was allowed for them. They thus, out of exaggeration and extremism in the religion, prohibited some things for themselves. It could also mean that in the Tawrah, Allah prohibited things that were allowed for them before. Allah said, كُلُّ الطَّعَامِ كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ (All food was lawful to the Children of Israel, except what Isra'il made unlawful for himself before the Tawrah was revealed.)[3:93] We mentioned this Ayah before, which means that all types of food were allowed for the Children of Israel before the Tawrah was revealed, except the camel's meat and milk that Isra'il prohibited for himself. Later, Allah prohibited many things in the Tawrah. Allah said in Surat Al-An'am (chapter 6), وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ (And unto those who are Jews, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep except what adheres to their backs or their entrails, or is mixed up with a bone. Thus We recompensed them for their rebellion. And verily, We are Truthful.) This means, We prohibited these things for them because they deserved it due to their transgression, injustice, defying their Messenger and disputing with him. So Allah said; فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا (For the wrongdoing of the Jews, We made unlawful to them certain good foods which had been lawful to them, and for their hindering many from Allah's way.) This Ayah states that they hindered themselves and others from following the truth, and this is the behavior that they brought from the past to the present. This is why they were and still are the enemies of the Messengers, killing many of the Prophets. They also denied Muhammad and 'Isa, peace be upon them. Allah said, وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ (And their taking of Riba' though they were forbidden from taking it,) Allah prohibited them from taking Riba', yet they did so using various kinds of tricks, ploys and cons, thus devouring people's property unjustly. Allah said, وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا (And We have prepared for the disbelievers among them a painful torment.) Allah then said, لَّٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ (But those among them who are well-grounded in knowledge...) firm in the religion and full of beneficial knowledge. We mentioned this subject when we explained Surah Āl-'Imrān (3). The Ayah; وَالْمُؤْمِنُونَ (and the believers...) refers to the well-grounded in knowledge; يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ (believe in what has been sent down to you and what was sent down before you;) Ibn 'Abbas said, "This Ayah was revealed concerning 'Abdullah bin Salam, Tha'labah bin Sa'yah, Zayd bin Sa'yah and Asad bin 'Ubayd who embraced Islam and believed what Allah sent Muhammad ﷺ with. Allah said, وَالْمُؤْتُونَ الزَّكَاةَ (and give Zakah,) This could be referring to the obligatory charity due on one's wealth and property, or those who purify themselves, or both. Allah knows best. وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ (and believe in Allah and in the Last Day,) They believe that there is no deity worthy of worship except Allah, believe in Resurrection after death and the reward or punishment for the good or evil deeds. Allah's statement, أُولَٰئِكَ (It is they,) those whom the Ayah described above, سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (To whom We shall give a great reward.) means Paradise.

Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him; We (also) sent the revelation to Ibrahim, Isma'il, Ishaq, Ya'qub, and Al-Asbat, (the offspring of the twelve sons of Ya'qub) 'Isa, Ayyub, Yunus, Harun, and Sulayman; and to Dawud We gave the Zabur (163)And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, and to Musa Allah spoke directly (164)Messengers as bearers of good news and warning, in order that mankind should have no plea against Allah after the (coming of) Messengers. And Allah is Ever All-Powerful, All-Wise (165) Revelation Came to Prophet Muhammad (ﷺ), Just as it Came to the Prophets Before Him Muhammad bin Ishaq narrated that Muhammad bin Abi Muhammad said that 'Ikrimah, or Sa'id bin Jubayr, related to Ibn 'Abbas that he said, "Sukayn and 'Adi bin Zayd said, 'O Muhammad! We do not know that Allah sent down anything to any human after Musa.' Allah sent down a rebuttal of their statement, إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ (Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him.)" Allah states that He sent down revelation to His servant and Messenger Muhammad ﷺ just as He sent down revelation to previous Prophets. Allah said, إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ (Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him,) until, وَآتَيْنَا دَاوُودَ زَبُورًا (...and to Dawud We gave the Zabur.) The 'Zabur' (Psalms) is the name of the Book revealed to Prophet Dawud, peace be upon him. Twenty-Five Prophets Are Mentioned in the Qur'an Allah said, وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ (And Messengers We have mentioned to you before, and Messengers We have not mentioned to you) Before the revelation of this Ayah. The following are the names of the Prophets whom Allah named in the Qur'an. They are: Adam, Idris, Nuh (Noah), Hud, Salih, Ibrahim (Abraham), Lut, Isma'il (Ishmael), Ishaq (Isaac), Ya'qub (Jacob), Yusuf (Joesph), Ayyub (Job), Shu'ayb, Musa (Moses), Harun (Aaron), Yunus (Jonah), Dawud (David), Sulayman (Solomon), Ilyas (Elias), Al-Yasa' (Elisha), Zakariya (Zachariya), Yahya (John) and 'Isa (Jesus), and their leader, Muhammad ﷺ. Several scholars of Tafsir also listed Dhul-Kifl among the Prophets. Allah's statement, وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ (and Messengers We have not mentioned to you,) means, 'there are other Prophets whom We did not mention to you in the Qur'an.' The Virtue of Musa Allah said, وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا (and to Musa Allah spoke directly.) This is an honor to Musa, and this is why he is called the Kalim, he whom Allah spoke to directly. Al-Hafiz Abu Bakr bin Marduwyah recorded that 'Abdul-Jabbar bin 'Abdullah said, "A man came to Abu Bakr bin 'Ayyash and said, 'I heard a man recite (this Ayah this way): وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا "and to Allah, Musa spoke directly." Abu Bakr said, 'Only a disbeliever would recite it like this.' Al-A'mash recited it with Yahya bin Withab, who recited it with Abu 'Abdur-Rahman As-Sulami who recited it with 'Ali bin Abi Talib who recited with the Messenger of Allah ﷺ, وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا (and to Musa Allah spoke directly.) Abu Bakr bin Abi Ayyash was so angry with the man who recited the Ayah differently, because he altered its words and meanings. That person was from the group of Mu'tazilah who denied that Allah spoke to Musa or that He speaks to any of His creation. We were told that some of the Mu'tazilah once recited the Ayah that way, so one teacher present said to him, "O son of a stinking woman! What would you do concerning Allah's statement, وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ (And when Musa came at the time and place appointed by Us, and his Lord spoke to him,)[7:143]?" The Shaykh meant that the later Ayah cannot be altered or changed. The Reason Behind Sending the Prophets is to Establish the Proof Allah said, رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ (Messengers as bearers of good news as well as of warning,) meaning, the Prophets bring good news to those who obey Allah and practice the good things that please Him. They also warn against His punishment and torment for those who defy His commandments. Allah said next, لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise.) Allah sent down His Books and sent His Messengers with good news and warnings. He explained what He likes and is pleased with and what He dislikes and is displeased with. This way, no one will have an excuse with Allah. Allah said in other Ayat, وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayat, before we were humiliated and disgraced.") and, وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ (And if (We had) not (sent you to the people of Makkah) in case a calamity should seize them for (the deeds) that their hands have sent forth.) It is recorded in the Two Sahihs that Ibn Mas'ud said that the Messenger of Allah ﷺ said, لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا أَحَدْ أَحَبْ إِلَيْهِ الْمَدْحُ مِنَ اللهِ عَزَّ وَجَلَّ، مِنْ أَجْلِ ذلِكَ مَدَحَ نَفْسَهُ، وَلَا أَحَدَ أَحَبْ إِلَيْهِ الْعُذْرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ بَعَثَ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ (No one is more jealous than Allah. This is why He prohibited all types of sin committed in public or secret. No one likes praise more than Allah, and this is why He has praised Himself. No one likes to give excuse more than Allah, and this is why He sent the Prophets as bearers of good news and as warners.) In another narration, the Prophet ﷺ said, مِنْ أَجْلِ ذلِكَ أَرْسَلَ رُسُلَهُ وَأَنْزَلَ كُتُبَهُ (And this is why He sent His Messengers and revealed His Books.)

Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him; We (also) sent the revelation to Ibrahim, Isma'il, Ishaq, Ya'qub, and Al-Asbat, (the offspring of the twelve sons of Ya'qub) 'Isa, Ayyub, Yunus, Harun, and Sulayman; and to Dawud We gave the Zabur (163)And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, and to Musa Allah spoke directly (164)Messengers as bearers of good news and warning, in order that mankind should have no plea against Allah after the (coming of) Messengers. And Allah is Ever All-Powerful, All-Wise (165) Revelation Came to Prophet Muhammad (ﷺ), Just as it Came to the Prophets Before Him Muhammad bin Ishaq narrated that Muhammad bin Abi Muhammad said that 'Ikrimah, or Sa'id bin Jubayr, related to Ibn 'Abbas that he said, "Sukayn and 'Adi bin Zayd said, 'O Muhammad! We do not know that Allah sent down anything to any human after Musa.' Allah sent down a rebuttal of their statement, إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ (Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him.)" Allah states that He sent down revelation to His servant and Messenger Muhammad ﷺ just as He sent down revelation to previous Prophets. Allah said, إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ (Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him,) until, وَآتَيْنَا دَاوُودَ زَبُورًا (...and to Dawud We gave the Zabur.) The 'Zabur' (Psalms) is the name of the Book revealed to Prophet Dawud, peace be upon him. Twenty-Five Prophets Are Mentioned in the Qur'an Allah said, وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ (And Messengers We have mentioned to you before, and Messengers We have not mentioned to you) Before the revelation of this Ayah. The following are the names of the Prophets whom Allah named in the Qur'an. They are: Adam, Idris, Nuh (Noah), Hud, Salih, Ibrahim (Abraham), Lut, Isma'il (Ishmael), Ishaq (Isaac), Ya'qub (Jacob), Yusuf (Joesph), Ayyub (Job), Shu'ayb, Musa (Moses), Harun (Aaron), Yunus (Jonah), Dawud (David), Sulayman (Solomon), Ilyas (Elias), Al-Yasa' (Elisha), Zakariya (Zachariya), Yahya (John) and 'Isa (Jesus), and their leader, Muhammad ﷺ. Several scholars of Tafsir also listed Dhul-Kifl among the Prophets. Allah's statement, وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ (and Messengers We have not mentioned to you,) means, 'there are other Prophets whom We did not mention to you in the Qur'an.' The Virtue of Musa Allah said, وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا (and to Musa Allah spoke directly.) This is an honor to Musa, and this is why he is called the Kalim, he whom Allah spoke to directly. Al-Hafiz Abu Bakr bin Marduwyah recorded that 'Abdul-Jabbar bin 'Abdullah said, "A man came to Abu Bakr bin 'Ayyash and said, 'I heard a man recite (this Ayah this way): وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا "and to Allah, Musa spoke directly." Abu Bakr said, 'Only a disbeliever would recite it like this.' Al-A'mash recited it with Yahya bin Withab, who recited it with Abu 'Abdur-Rahman As-Sulami who recited it with 'Ali bin Abi Talib who recited with the Messenger of Allah ﷺ, وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا (and to Musa Allah spoke directly.) Abu Bakr bin Abi Ayyash was so angry with the man who recited the Ayah differently, because he altered its words and meanings. That person was from the group of Mu'tazilah who denied that Allah spoke to Musa or that He speaks to any of His creation. We were told that some of the Mu'tazilah once recited the Ayah that way, so one teacher present said to him, "O son of a stinking woman! What would you do concerning Allah's statement, وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ (And when Musa came at the time and place appointed by Us, and his Lord spoke to him,)[7:143]?" The Shaykh meant that the later Ayah cannot be altered or changed. The Reason Behind Sending the Prophets is to Establish the Proof Allah said, رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ (Messengers as bearers of good news as well as of warning,) meaning, the Prophets bring good news to those who obey Allah and practice the good things that please Him. They also warn against His punishment and torment for those who defy His commandments. Allah said next, لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise.) Allah sent down His Books and sent His Messengers with good news and warnings. He explained what He likes and is pleased with and what He dislikes and is displeased with. This way, no one will have an excuse with Allah. Allah said in other Ayat, وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayat, before we were humiliated and disgraced.") and, وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ (And if (We had) not (sent you to the people of Makkah) in case a calamity should seize them for (the deeds) that their hands have sent forth.) It is recorded in the Two Sahihs that Ibn Mas'ud said that the Messenger of Allah ﷺ said, لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا أَحَدْ أَحَبْ إِلَيْهِ الْمَدْحُ مِنَ اللهِ عَزَّ وَجَلَّ، مِنْ أَجْلِ ذلِكَ مَدَحَ نَفْسَهُ، وَلَا أَحَدَ أَحَبْ إِلَيْهِ الْعُذْرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ بَعَثَ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ (No one is more jealous than Allah. This is why He prohibited all types of sin committed in public or secret. No one likes praise more than Allah, and this is why He has praised Himself. No one likes to give excuse more than Allah, and this is why He sent the Prophets as bearers of good news and as warners.) In another narration, the Prophet ﷺ said, مِنْ أَجْلِ ذلِكَ أَرْسَلَ رُسُلَهُ وَأَنْزَلَ كُتُبَهُ (And this is why He sent His Messengers and revealed His Books.)

Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him; We (also) sent the revelation to Ibrahim, Isma'il, Ishaq, Ya'qub, and Al-Asbat, (the offspring of the twelve sons of Ya'qub) 'Isa, Ayyub, Yunus, Harun, and Sulayman; and to Dawud We gave the Zabur (163)And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, and to Musa Allah spoke directly (164)Messengers as bearers of good news and warning, in order that mankind should have no plea against Allah after the (coming of) Messengers. And Allah is Ever All-Powerful, All-Wise (165) Revelation Came to Prophet Muhammad (ﷺ), Just as it Came to the Prophets Before Him Muhammad bin Ishaq narrated that Muhammad bin Abi Muhammad said that 'Ikrimah, or Sa'id bin Jubayr, related to Ibn 'Abbas that he said, "Sukayn and 'Adi bin Zayd said, 'O Muhammad! We do not know that Allah sent down anything to any human after Musa.' Allah sent down a rebuttal of their statement, إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ (Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him.)" Allah states that He sent down revelation to His servant and Messenger Muhammad ﷺ just as He sent down revelation to previous Prophets. Allah said, إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ (Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him,) until, وَآتَيْنَا دَاوُودَ زَبُورًا (...and to Dawud We gave the Zabur.) The 'Zabur' (Psalms) is the name of the Book revealed to Prophet Dawud, peace be upon him. Twenty-Five Prophets Are Mentioned in the Qur'an Allah said, وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ (And Messengers We have mentioned to you before, and Messengers We have not mentioned to you) Before the revelation of this Ayah. The following are the names of the Prophets whom Allah named in the Qur'an. They are: Adam, Idris, Nuh (Noah), Hud, Salih, Ibrahim (Abraham), Lut, Isma'il (Ishmael), Ishaq (Isaac), Ya'qub (Jacob), Yusuf (Joesph), Ayyub (Job), Shu'ayb, Musa (Moses), Harun (Aaron), Yunus (Jonah), Dawud (David), Sulayman (Solomon), Ilyas (Elias), Al-Yasa' (Elisha), Zakariya (Zachariya), Yahya (John) and 'Isa (Jesus), and their leader, Muhammad ﷺ. Several scholars of Tafsir also listed Dhul-Kifl among the Prophets. Allah's statement, وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ (and Messengers We have not mentioned to you,) means, 'there are other Prophets whom We did not mention to you in the Qur'an.' The Virtue of Musa Allah said, وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا (and to Musa Allah spoke directly.) This is an honor to Musa, and this is why he is called the Kalim, he whom Allah spoke to directly. Al-Hafiz Abu Bakr bin Marduwyah recorded that 'Abdul-Jabbar bin 'Abdullah said, "A man came to Abu Bakr bin 'Ayyash and said, 'I heard a man recite (this Ayah this way): وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا "and to Allah, Musa spoke directly." Abu Bakr said, 'Only a disbeliever would recite it like this.' Al-A'mash recited it with Yahya bin Withab, who recited it with Abu 'Abdur-Rahman As-Sulami who recited it with 'Ali bin Abi Talib who recited with the Messenger of Allah ﷺ, وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا (and to Musa Allah spoke directly.) Abu Bakr bin Abi Ayyash was so angry with the man who recited the Ayah differently, because he altered its words and meanings. That person was from the group of Mu'tazilah who denied that Allah spoke to Musa or that He speaks to any of His creation. We were told that some of the Mu'tazilah once recited the Ayah that way, so one teacher present said to him, "O son of a stinking woman! What would you do concerning Allah's statement, وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ (And when Musa came at the time and place appointed by Us, and his Lord spoke to him,)[7:143]?" The Shaykh meant that the later Ayah cannot be altered or changed. The Reason Behind Sending the Prophets is to Establish the Proof Allah said, رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ (Messengers as bearers of good news as well as of warning,) meaning, the Prophets bring good news to those who obey Allah and practice the good things that please Him. They also warn against His punishment and torment for those who defy His commandments. Allah said next, لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise.) Allah sent down His Books and sent His Messengers with good news and warnings. He explained what He likes and is pleased with and what He dislikes and is displeased with. This way, no one will have an excuse with Allah. Allah said in other Ayat, وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayat, before we were humiliated and disgraced.") and, وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ (And if (We had) not (sent you to the people of Makkah) in case a calamity should seize them for (the deeds) that their hands have sent forth.) It is recorded in the Two Sahihs that Ibn Mas'ud said that the Messenger of Allah ﷺ said, لَا أَحَدَ أَغْيَرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلَا أَحَدْ أَحَبْ إِلَيْهِ الْمَدْحُ مِنَ اللهِ عَزَّ وَجَلَّ، مِنْ أَجْلِ ذلِكَ مَدَحَ نَفْسَهُ، وَلَا أَحَدَ أَحَبْ إِلَيْهِ الْعُذْرُ مِنَ اللهِ، مِنْ أَجْلِ ذلِكَ بَعَثَ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ (No one is more jealous than Allah. This is why He prohibited all types of sin committed in public or secret. No one likes praise more than Allah, and this is why He has praised Himself. No one likes to give excuse more than Allah, and this is why He sent the Prophets as bearers of good news and as warners.) In another narration, the Prophet ﷺ said, مِنْ أَجْلِ ذلِكَ أَرْسَلَ رُسُلَهُ وَأَنْزَلَ كُتُبَهُ (And this is why He sent His Messengers and revealed His Books.)

But Allah bears witness to that which He has sent down unto you; He has sent it down with His knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness (166)Verily, those who disbelieve and prevent (others) from the path of Allah; they have certainly strayed far away (167)Verily, those who disbelieve and did wrong; Allah will not forgive them, nor will He guide them to a way (168)Except the way of Hell, to dwell therein forever; and this is ever easy for Allah (169)O mankind! Verily, there has come to you the Messenger with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise.) Allah's stateme (170) إِنَّا أَوْحَيْنَا إِلَيْكَ (Verily, We have inspired you...)[4:163] emphasized the Prophet's prophethood and refuted the idolators and People of the Scripture who denied him. Allah said, لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ (But Allah bears witness to that which He has sent down unto you,) meaning, even if they deny, defy and disbelieve in you, O Muhammad, Allah testifies that you are His Messenger to whom He sent down His Book, the Glorious Qur'an that, لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) Allah then said, أَنزَلَهُ بِعِلْمِهِ (He has sent it down with His knowledge,) The knowledge of His that He willed His servants to have access to. Knowledge about the clear signs of guidance and truth, what Allah likes and is pleased with, what He dislikes and is displeased with, and knowledge of the Unseen, such as the past and the future. This also includes knowledge about His honorable attributes that no sent Messenger or illustrious angel can even know without Allah's leave. Similarly, Allah said, وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ (And they will never compass anything of His knowledge except that which He wills.)[2:255] and, وَلَا يُحِيطُونَ بِهِ عِلْمًا (but they will never compass anything of His knowledge.) Allah's statement, وَالْمَلَائِكَةُ يَشْهَدُونَ (and the angels bear witness.) to the truth of what you came with and what was revealed and sent down to you, along with Allah's testimony to the same, وَكَفَىٰ بِاللَّهِ شَهِيدًا (And Allah is All-Sufficient as a Witness.) Allah said, إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا (Verily, those who disbelieve and prevent (others) from the path of Allah, they have certainly strayed far away.) For they are disbelievers themselves and do not follow the truth. They strive hard to prevent people from following and embracing Allah's path. Therefore, they have defied the truth, deviated, and strayed far away from it. Allah also mentions His judgment against those who disbelieve in His Ayat, Book and Messenger, those who wrong themselves by their disbelief and hindering others from His path, committing sins and violating His prohibitions. Allah states that He will not forgive them; وَلَا لِيَهْدِيَهُمْ طَرِيقًا (nor will He guide them to a way (that is, of good).)[4:168] إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا (Except the way of Hell, to dwell therein forever...)[4:169] and this is the exception. Allah then said, يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ (O mankind! Verily, there has come to you the Messenger with the truth from your Lord, so believe in him, it is better for you.) This Ayah means, Muhammad ﷺ has come to you with guidance, the religion of truth and clear proof from Allah. Therefore, believe in what he has brought you and follow him, for this is better for you. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ (But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth.) Allah is far too rich than to need you or your faith, and no harm could ever affect Him because of your disbelief. Allah said in another Ayah, وَقَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ (And Musa said: "If you disbelieve, you and all on earth together, then verily, Allah is Rich (Free of all needs), Owner of all praise.") Allah said here, وَكَانَ اللَّهُ عَلِيمًا (And Allah is Ever All-Knowing,) He knows those who deserve to be guided, and He will guide them. He also knows those who deserve deviation, and He leads them to it, حَكِيمًا (All-Wise) in His statements, actions, legislation and all that He decrees.

But Allah bears witness to that which He has sent down unto you; He has sent it down with His knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness (166)Verily, those who disbelieve and prevent (others) from the path of Allah; they have certainly strayed far away (167)Verily, those who disbelieve and did wrong; Allah will not forgive them, nor will He guide them to a way (168)Except the way of Hell, to dwell therein forever; and this is ever easy for Allah (169)O mankind! Verily, there has come to you the Messenger with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise.) Allah's stateme (170) إِنَّا أَوْحَيْنَا إِلَيْكَ (Verily, We have inspired you...)[4:163] emphasized the Prophet's prophethood and refuted the idolators and People of the Scripture who denied him. Allah said, لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ (But Allah bears witness to that which He has sent down unto you,) meaning, even if they deny, defy and disbelieve in you, O Muhammad, Allah testifies that you are His Messenger to whom He sent down His Book, the Glorious Qur'an that, لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) Allah then said, أَنزَلَهُ بِعِلْمِهِ (He has sent it down with His knowledge,) The knowledge of His that He willed His servants to have access to. Knowledge about the clear signs of guidance and truth, what Allah likes and is pleased with, what He dislikes and is displeased with, and knowledge of the Unseen, such as the past and the future. This also includes knowledge about His honorable attributes that no sent Messenger or illustrious angel can even know without Allah's leave. Similarly, Allah said, وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ (And they will never compass anything of His knowledge except that which He wills.)[2:255] and, وَلَا يُحِيطُونَ بِهِ عِلْمًا (but they will never compass anything of His knowledge.) Allah's statement, وَالْمَلَائِكَةُ يَشْهَدُونَ (and the angels bear witness.) to the truth of what you came with and what was revealed and sent down to you, along with Allah's testimony to the same, وَكَفَىٰ بِاللَّهِ شَهِيدًا (And Allah is All-Sufficient as a Witness.) Allah said, إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا (Verily, those who disbelieve and prevent (others) from the path of Allah, they have certainly strayed far away.) For they are disbelievers themselves and do not follow the truth. They strive hard to prevent people from following and embracing Allah's path. Therefore, they have defied the truth, deviated, and strayed far away from it. Allah also mentions His judgment against those who disbelieve in His Ayat, Book and Messenger, those who wrong themselves by their disbelief and hindering others from His path, committing sins and violating His prohibitions. Allah states that He will not forgive them; وَلَا لِيَهْدِيَهُمْ طَرِيقًا (nor will He guide them to a way (that is, of good).)[4:168] إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا (Except the way of Hell, to dwell therein forever...)[4:169] and this is the exception. Allah then said, يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ (O mankind! Verily, there has come to you the Messenger with the truth from your Lord, so believe in him, it is better for you.) This Ayah means, Muhammad ﷺ has come to you with guidance, the religion of truth and clear proof from Allah. Therefore, believe in what he has brought you and follow him, for this is better for you. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ (But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth.) Allah is far too rich than to need you or your faith, and no harm could ever affect Him because of your disbelief. Allah said in another Ayah, وَقَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ (And Musa said: "If you disbelieve, you and all on earth together, then verily, Allah is Rich (Free of all needs), Owner of all praise.") Allah said here, وَكَانَ اللَّهُ عَلِيمًا (And Allah is Ever All-Knowing,) He knows those who deserve to be guided, and He will guide them. He also knows those who deserve deviation, and He leads them to it, حَكِيمًا (All-Wise) in His statements, actions, legislation and all that He decrees.

But Allah bears witness to that which He has sent down unto you; He has sent it down with His knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness (166)Verily, those who disbelieve and prevent (others) from the path of Allah; they have certainly strayed far away (167)Verily, those who disbelieve and did wrong; Allah will not forgive them, nor will He guide them to a way (168)Except the way of Hell, to dwell therein forever; and this is ever easy for Allah (169)O mankind! Verily, there has come to you the Messenger with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise.) Allah's stateme (170) إِنَّا أَوْحَيْنَا إِلَيْكَ (Verily, We have inspired you...)[4:163] emphasized the Prophet's prophethood and refuted the idolators and People of the Scripture who denied him. Allah said, لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ (But Allah bears witness to that which He has sent down unto you,) meaning, even if they deny, defy and disbelieve in you, O Muhammad, Allah testifies that you are His Messenger to whom He sent down His Book, the Glorious Qur'an that, لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) Allah then said, أَنزَلَهُ بِعِلْمِهِ (He has sent it down with His knowledge,) The knowledge of His that He willed His servants to have access to. Knowledge about the clear signs of guidance and truth, what Allah likes and is pleased with, what He dislikes and is displeased with, and knowledge of the Unseen, such as the past and the future. This also includes knowledge about His honorable attributes that no sent Messenger or illustrious angel can even know without Allah's leave. Similarly, Allah said, وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ (And they will never compass anything of His knowledge except that which He wills.)[2:255] and, وَلَا يُحِيطُونَ بِهِ عِلْمًا (but they will never compass anything of His knowledge.) Allah's statement, وَالْمَلَائِكَةُ يَشْهَدُونَ (and the angels bear witness.) to the truth of what you came with and what was revealed and sent down to you, along with Allah's testimony to the same, وَكَفَىٰ بِاللَّهِ شَهِيدًا (And Allah is All-Sufficient as a Witness.) Allah said, إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا (Verily, those who disbelieve and prevent (others) from the path of Allah, they have certainly strayed far away.) For they are disbelievers themselves and do not follow the truth. They strive hard to prevent people from following and embracing Allah's path. Therefore, they have defied the truth, deviated, and strayed far away from it. Allah also mentions His judgment against those who disbelieve in His Ayat, Book and Messenger, those who wrong themselves by their disbelief and hindering others from His path, committing sins and violating His prohibitions. Allah states that He will not forgive them; وَلَا لِيَهْدِيَهُمْ طَرِيقًا (nor will He guide them to a way (that is, of good).)[4:168] إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا (Except the way of Hell, to dwell therein forever...)[4:169] and this is the exception. Allah then said, يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ (O mankind! Verily, there has come to you the Messenger with the truth from your Lord, so believe in him, it is better for you.) This Ayah means, Muhammad ﷺ has come to you with guidance, the religion of truth and clear proof from Allah. Therefore, believe in what he has brought you and follow him, for this is better for you. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ (But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth.) Allah is far too rich than to need you or your faith, and no harm could ever affect Him because of your disbelief. Allah said in another Ayah, وَقَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ (And Musa said: "If you disbelieve, you and all on earth together, then verily, Allah is Rich (Free of all needs), Owner of all praise.") Allah said here, وَكَانَ اللَّهُ عَلِيمًا (And Allah is Ever All-Knowing,) He knows those who deserve to be guided, and He will guide them. He also knows those who deserve deviation, and He leads them to it, حَكِيمًا (All-Wise) in His statements, actions, legislation and all that He decrees.

But Allah bears witness to that which He has sent down unto you; He has sent it down with His knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness (166)Verily, those who disbelieve and prevent (others) from the path of Allah; they have certainly strayed far away (167)Verily, those who disbelieve and did wrong; Allah will not forgive them, nor will He guide them to a way (168)Except the way of Hell, to dwell therein forever; and this is ever easy for Allah (169)O mankind! Verily, there has come to you the Messenger with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise.) Allah's stateme (170) إِنَّا أَوْحَيْنَا إِلَيْكَ (Verily, We have inspired you...)[4:163] emphasized the Prophet's prophethood and refuted the idolators and People of the Scripture who denied him. Allah said, لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ (But Allah bears witness to that which He has sent down unto you,) meaning, even if they deny, defy and disbelieve in you, O Muhammad, Allah testifies that you are His Messenger to whom He sent down His Book, the Glorious Qur'an that, لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) Allah then said, أَنزَلَهُ بِعِلْمِهِ (He has sent it down with His knowledge,) The knowledge of His that He willed His servants to have access to. Knowledge about the clear signs of guidance and truth, what Allah likes and is pleased with, what He dislikes and is displeased with, and knowledge of the Unseen, such as the past and the future. This also includes knowledge about His honorable attributes that no sent Messenger or illustrious angel can even know without Allah's leave. Similarly, Allah said, وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ (And they will never compass anything of His knowledge except that which He wills.)[2:255] and, وَلَا يُحِيطُونَ بِهِ عِلْمًا (but they will never compass anything of His knowledge.) Allah's statement, وَالْمَلَائِكَةُ يَشْهَدُونَ (and the angels bear witness.) to the truth of what you came with and what was revealed and sent down to you, along with Allah's testimony to the same, وَكَفَىٰ بِاللَّهِ شَهِيدًا (And Allah is All-Sufficient as a Witness.) Allah said, إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا (Verily, those who disbelieve and prevent (others) from the path of Allah, they have certainly strayed far away.) For they are disbelievers themselves and do not follow the truth. They strive hard to prevent people from following and embracing Allah's path. Therefore, they have defied the truth, deviated, and strayed far away from it. Allah also mentions His judgment against those who disbelieve in His Ayat, Book and Messenger, those who wrong themselves by their disbelief and hindering others from His path, committing sins and violating His prohibitions. Allah states that He will not forgive them; وَلَا لِيَهْدِيَهُمْ طَرِيقًا (nor will He guide them to a way (that is, of good).)[4:168] إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا (Except the way of Hell, to dwell therein forever...)[4:169] and this is the exception. Allah then said, يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ (O mankind! Verily, there has come to you the Messenger with the truth from your Lord, so believe in him, it is better for you.) This Ayah means, Muhammad ﷺ has come to you with guidance, the religion of truth and clear proof from Allah. Therefore, believe in what he has brought you and follow him, for this is better for you. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ (But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth.) Allah is far too rich than to need you or your faith, and no harm could ever affect Him because of your disbelief. Allah said in another Ayah, وَقَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ (And Musa said: "If you disbelieve, you and all on earth together, then verily, Allah is Rich (Free of all needs), Owner of all praise.") Allah said here, وَكَانَ اللَّهُ عَلِيمًا (And Allah is Ever All-Knowing,) He knows those who deserve to be guided, and He will guide them. He also knows those who deserve deviation, and He leads them to it, حَكِيمًا (All-Wise) in His statements, actions, legislation and all that He decrees.

But Allah bears witness to that which He has sent down unto you; He has sent it down with His knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness (166)Verily, those who disbelieve and prevent (others) from the path of Allah; they have certainly strayed far away (167)Verily, those who disbelieve and did wrong; Allah will not forgive them, nor will He guide them to a way (168)Except the way of Hell, to dwell therein forever; and this is ever easy for Allah (169)O mankind! Verily, there has come to you the Messenger with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise.) Allah's stateme (170) إِنَّا أَوْحَيْنَا إِلَيْكَ (Verily, We have inspired you...)[4:163] emphasized the Prophet's prophethood and refuted the idolators and People of the Scripture who denied him. Allah said, لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ (But Allah bears witness to that which He has sent down unto you,) meaning, even if they deny, defy and disbelieve in you, O Muhammad, Allah testifies that you are His Messenger to whom He sent down His Book, the Glorious Qur'an that, لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) Allah then said, أَنزَلَهُ بِعِلْمِهِ (He has sent it down with His knowledge,) The knowledge of His that He willed His servants to have access to. Knowledge about the clear signs of guidance and truth, what Allah likes and is pleased with, what He dislikes and is displeased with, and knowledge of the Unseen, such as the past and the future. This also includes knowledge about His honorable attributes that no sent Messenger or illustrious angel can even know without Allah's leave. Similarly, Allah said, وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ (And they will never compass anything of His knowledge except that which He wills.)[2:255] and, وَلَا يُحِيطُونَ بِهِ عِلْمًا (but they will never compass anything of His knowledge.) Allah's statement, وَالْمَلَائِكَةُ يَشْهَدُونَ (and the angels bear witness.) to the truth of what you came with and what was revealed and sent down to you, along with Allah's testimony to the same, وَكَفَىٰ بِاللَّهِ شَهِيدًا (And Allah is All-Sufficient as a Witness.) Allah said, إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا (Verily, those who disbelieve and prevent (others) from the path of Allah, they have certainly strayed far away.) For they are disbelievers themselves and do not follow the truth. They strive hard to prevent people from following and embracing Allah's path. Therefore, they have defied the truth, deviated, and strayed far away from it. Allah also mentions His judgment against those who disbelieve in His Ayat, Book and Messenger, those who wrong themselves by their disbelief and hindering others from His path, committing sins and violating His prohibitions. Allah states that He will not forgive them; وَلَا لِيَهْدِيَهُمْ طَرِيقًا (nor will He guide them to a way (that is, of good).)[4:168] إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا (Except the way of Hell, to dwell therein forever...)[4:169] and this is the exception. Allah then said, يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ (O mankind! Verily, there has come to you the Messenger with the truth from your Lord, so believe in him, it is better for you.) This Ayah means, Muhammad ﷺ has come to you with guidance, the religion of truth and clear proof from Allah. Therefore, believe in what he has brought you and follow him, for this is better for you. Allah then said, وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ (But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth.) Allah is far too rich than to need you or your faith, and no harm could ever affect Him because of your disbelief. Allah said in another Ayah, وَقَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ (And Musa said: "If you disbelieve, you and all on earth together, then verily, Allah is Rich (Free of all needs), Owner of all praise.") Allah said here, وَكَانَ اللَّهُ عَلِيمًا (And Allah is Ever All-Knowing,) He knows those who deserve to be guided, and He will guide them. He also knows those who deserve deviation, and He leads them to it, حَكِيمًا (All-Wise) in His statements, actions, legislation and all that He decrees.

O People of the Scripture! Do not exceed the limits in your religion, nor say of Allah except the truth. Al-Masih 'Isa, son of Maryam, was (no more than) a Messenger of Allah and His Word, which He bestowed on Maryam and a spirit from [created by] Him; so believe in Allah and His Messengers. Say not: "Three!" Cease! (it is) better for you. For Allah is (the only) One God, hallowed be He above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs (171) Prohibiting the People of the Book From Going to Extremes in Religion Allah forbids the People of the Scriptures from going to extremes in religion, which is a common trait of theirs, especially among the Christians. The Christians exaggerated over 'Isa until they elevated him above the grade that Allah gave him. They elevated him from the rank of prophethood to being a god, whom they worshipped just as they worshipped Allah. They exaggerated even more in the case of those who they claim were his followers, claiming that they were inspired, thus following every word they uttered whether true or false, be it guidance or misguidance, truth or lies. This is why Allah said, اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ (They took their rabbis and their monks to be their lords besides Allah.)[9:31] Imam Ahmad recorded that Ibn 'Abbas said that 'Umar said that the Messenger of Allah ﷺ said, لَا تُطْرُونِي كَمَا أَطْرَتِ النَّصَارَىِ عِيسَى ابْنَ مَرْيَمَ. فَإِنَّمَا أَنَا عَبْدٌ فَقُولُوا: عَبْدُاللهِ وَرَسُولُهُ (Do not unduly praise me like the Christians exaggerated over 'Isa, son of Maryam. Verily, I am only a servant, so say, 'Allah's servant and His Messenger.') This is the wording of Al-Bukhari. Imam Ahmad recorded that Anas bin Malik said that a man once said, "O Muhammad! You are our master and the son of our master, our most righteous person and the son of our most righteous person..." The Messenger of Allah ﷺ said, يَا أَيُّهَا النَّاسُ! عَلَيْكُمْ بِقَوْلِكُمْ، وَلَا يَسْتَهْوِيَنَّكُمُ الشَّيْطَانُ، أَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ، عَبْدُ اللهِ وَرَسُولُهُ، وَاللهِ مَا أُحِبُّ أَنْ تَرْفَعُونِي فَوْقَ مَنْزِلَتِي الَّتِي أَنْزَلَنِي اللهُ عَزَّ وَجَلَّ (O people! Say what you have to say, but do not allow Shaytan to trick you. I am Muhammad bin 'Abdullah, Allah's servant and Messenger. By Allah! I do not like that you elevate me above the rank that Allah has granted me.) Allah's statement, وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ (nor say of Allah except the truth.) means, do not lie and claim that Allah has a wife or a son, Allah is far holier than what they attribute to Him. Allah is glorified, praised, and honored in His might, grandure and greatness, and there is no deity worthy of worship nor Lord but Him. Allah said; إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ (Al-Masih 'Isa, son of Maryam, was (no more than) a Messenger of Allah and His Word, which He bestowed on Maryam and a spirit from [created by] Him;) 'Isa is only one of Allah's servants and one of His creatures. Allah said to him, 'Be', and he was, and He sent him as a Messenger. 'Isa was a word from Allah that He bestowed on Maryam, meaning He created him with the word 'Be' that He sent with Jibril to Maryam. Jibril blew the life of 'Isa into Maryam by Allah's leave, and 'Isa came to existence as a result. This incident was in place of the normal conception between man and woman that results in children. This is why 'Isa was a word and a Ruh (spirit) created by Allah, as he had no father to conceive him. Rather, he came to existence through the word that Allah uttered, 'Be,' and he was, through the life that Allah sent with Jibril. Allah said, مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلَانِ الطَّعَامَ (Al-Masih ('Isa), son of Maryam, was no more than a Messenger; many were the Messengers that passed away before him. His mother (Maryam) was a Siddiqah. They both ate food.)[5:75] And Allah said, إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ (Verily, the likeness of 'Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be! ـ and he was.)[3:59] وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ (And she who guarded her chastity, We breathed into her (garment) and We made her and her son ['Isa] a sign for all that exits.)(21:91) وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا (And Maryam, the daughter of 'Imran who guarded her chastity,)[66:12] and Allah said concerning the Messiah, إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ (He ['Isa] was not more than a servant. We granted Our favor to him.) The Meaning of "His Word and a spirit from Him" Abdur-Razzaq narrated that Ma'mar said that Qatadah said that the Ayah, وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ (And His Word, which He bestowed on Maryam and a spirit from [created by] Him;) means, He said, كُن (Be) and he was. Ibn Abi Hatim recorded that Ahmad bin Sinan Al-Wasiti said that he heard Shadh bin Yahya saying about Allah's statement, وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ (and His Word, which He bestowed on Maryam and a spirit from [created by] Him;) "Isa was not the word. Rather, 'Isa came to existence because of the word." Al-Bukhari recorded that 'Ubadah bin As-Samit said that the Prophet ﷺ said, مَنْ شَهِدَ أَنْ لَا إِلهَ إِلَّا اللهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ اللهِ وَرَسُولُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلى مَرْيَمَ وَرُوحٌ مِنْهُ، وَأَنَّ الْجَنَّةَ حَقٌّ، وَالنَّارَ حَقٌّ، أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ (If anyone testifies that none has the right to be worshipped but Allah Alone Who has no partners, and that Muhammad is His servant and Messenger, and that 'Isa is Allah's servant and Messenger and His Word which He bestowed on Maryam and a spirit created by Him, and that Paradise is true and Hell is true, then Allah will admit him into Paradise with the deeds which he performed.) In another narration, the Prophet ﷺ said, مِنْ أَبْوَابِ الْجَنَّةِ الثَّمَانِيَّةِ يَدْخُلُ مِنْ أَيِّهَا شَاءَ (...through any of the eight doors of Paradise he wishes.) Muslim also recorded it. Therefore, 'Ruh from Allah', in the Ayah and the Hadith is similar to Allah's statement, وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ (And has subjected to you all that is in the heavens and all that is in the earth; it is all from Him.)[45:13] meaning, from His creation. 'from Him' does not mean that it is a part of Him, as the Christians claim, may Allah's continued curses be upon them. Saying that something is from Allah, such as the spirit of Allah, the she-camel of Allah or the House of Allah, is meant to honor such items. Allah said, هَٰذِهِ نَاقَةُ اللَّهِ (This is the she-camel of Allah...) and, وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ (and sanctify My House for those who circumambulate it.)[22:26] An authentic Hadith states, فَأَدْخُلُ عَلَى رَبِّي فِي دَارِهِ (I will enter on my Lord in His Home) All these examples are meant to honor such items when they are attributed to Allah in this manner. Allah said, فَآمِنُوا بِاللَّهِ وَرُسُلِهِ (so believe in Allah and His Messengers.) believe that Allah is One and Alone and that He does not have a son or wife. Know and be certain that 'Isa is the servant and Messenger of Allah. Allah said after that, وَلَا تَقُولُوا ثَلَاثَةٌ (Say not: "Three!") do not elevate 'Isa and his mother to be gods with Allah. Allah is far holier than what they attribute to Him. In Surat Al-Ma'idah (chapter 5), Allah said, لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّا إِلَٰهٌ وَاحِدٌ (Surely, disbelievers are those who said: "Allah is the third of the three." But there is none who has the right to be worshipped but One God.) Allah said by the end of the same Surah, وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي (And (remember) when Allah will say (on the Day of Resurrection): "O 'Isa, son of Maryam! Did you say unto men: 'Worship me'?")[5:116] and in its beginning, لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ (Surely, in disbelief are they who say that Allah is the Messiah, son of Maryam.)[5:17] The Christians, may Allah curse them, have no limit to their disbelief because of their ignorance, so their deviant statements and their misguidance grows. Some of them believe that 'Isa is Allah, some believe that he is one in a trinity and some believe that he is the son of Allah. Their beliefs and creeds are numerous and contradict each other, prompting some people to say that if ten Christians meet, they would end up with eleven sects! The Christian Sects Sa'id bin Batriq, the Patriarch of Alexandria and a famous Christian scholar, mentioned in the year four hundred after the Hijrah, that a Christian Council convened during the reign of Constantine, who built the city that bears his name. In this Council, the Christians came up with what they called the Great Trust, which in reality is the Great Treachery. There were more than two thousand patriarchs in this Council, and they were in such disarray that they divided into many sects, where some sects had twenty, fifty or a hundred members, etc.! When the king saw that there were more than three hundred Patriarchs who had the same idea, he agreed with them and adopted their creed. Constantine who was a deviant philosopher – gave his support to this sect for which, as an honor, churches were built and doctrines were taught to young children, who were baptized on this creed, and books were written about it. Meanwhile, the king oppressed all other sects. Another Council produced the sect known as the Jacobites, while the Nestorians were formed in a third Council. These three sects agreed that 'Isa was divine, but disputed regarding the manner in which 'Isa's divinity was related to his humanity; were they in unity or did Allah incarnate in 'Isa! All three of these sects accuse each other of heresy and, we believe that all three of them are disbelievers. Allah said, انتَهُوا خَيْرًا لَّكُمْ (Cease! (it is) better for you.) meaning, it will be better for you, إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ (For Allah is (the only) One God, hallowed be He above having a son.) and He is holier than such claim, وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَىٰ بِاللَّهِ وَكِيلًا (To Him belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs,) for all are creatures, property and servants under His control and disposal, and He is the Disposer of the affairs. Therefore, how can He have a wife or a son among them, بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ (He is the originator of the heavens and the earth. How can He have children.)[6:101] and وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا - لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا (And they say: "The Most Gracious (Allah) has begotten a son. Indeed you have brought forth (said) a terrible evil thing.") Up to His saying, فَرْدًا (Alone.)[19:95]

Al-Masih will never be too proud to be a servant of Allah, nor the angels who are the near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself (172)So, as for those who believed and did deeds of righteousness, He will give them their (due) rewards and more out of His bounty. But as for those who refused His worship and were proud, He will punish them with a painful torment. And they will not find for themselves besides Allah any protector or helper (173) The Prophets and Angels Are Never too Proud to Worship Allah Ibn Abi Hatim recorded that Ibn 'Abbas said that, 'proud', means insolent. Qatadah said that, الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ (Al-Masih will never be too proud to be a servant of Allah nor the angels who are near (to Allah).) [they] will never be arrogant, Allah then said, وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا (And whosoever rejects His worship and is proud, then He will gather them all together unto Himself.) on the Day of Resurrection. Then, Allah will judge between them with His just judgment that is never unjust or wrong. فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ (So, as for those who believed and did deeds of righteousness, He will give their (due) rewards, and more out of His bounty.) Allah will award them their full rewards for their righteous actions and will give them more of His bounty, kindness, ample mercy and favor. وَأَمَّا الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا (But as for those who refused His worship and were proud,) out of arrogance, they refused to obey and worship Him, فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا (He will punish them with a painful torment. And they will not find for themselves besides Allah any protector or helper.) In another Ayah, Allah said, إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (Verily! Those who scorn My worship, they will surely enter Hell in humiliation,)[40:60] degradation, disgrace and dishonor, for they were arrogant and rebellious.

Al-Masih will never be too proud to be a servant of Allah, nor the angels who are the near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself (172)So, as for those who believed and did deeds of righteousness, He will give them their (due) rewards and more out of His bounty. But as for those who refused His worship and were proud, He will punish them with a painful torment. And they will not find for themselves besides Allah any protector or helper (173) The Prophets and Angels Are Never too Proud to Worship Allah Ibn Abi Hatim recorded that Ibn 'Abbas said that, 'proud', means insolent. Qatadah said that, الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ (Al-Masih will never be too proud to be a servant of Allah nor the angels who are near (to Allah).) [they] will never be arrogant, Allah then said, وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا (And whosoever rejects His worship and is proud, then He will gather them all together unto Himself.) on the Day of Resurrection. Then, Allah will judge between them with His just judgment that is never unjust or wrong. فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ (So, as for those who believed and did deeds of righteousness, He will give their (due) rewards, and more out of His bounty.) Allah will award them their full rewards for their righteous actions and will give them more of His bounty, kindness, ample mercy and favor. وَأَمَّا الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا (But as for those who refused His worship and were proud,) out of arrogance, they refused to obey and worship Him, فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا (He will punish them with a painful torment. And they will not find for themselves besides Allah any protector or helper.) In another Ayah, Allah said, إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (Verily! Those who scorn My worship, they will surely enter Hell in humiliation,)[40:60] degradation, disgrace and dishonor, for they were arrogant and rebellious.

O mankind! Verily, there has come to you a convincing proof from your Lord; and We sent down to you a manifest light (174)So, as for those who believed in Allah and held fast to [depend on] Him, He will admit them to His mercy and grace (i.e. Paradise), and guide them to Himself by a straight path (175) The Description of the Revelation that Came From Allah Allah informs all people that a plain, unequivocal proof has come to them from Him. One that eradicates all possibility of having an excuse, or falling prey to evil doubts. Allah said, وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا (and We sent down to you a manifest light.) that directs to the Truth. Ibn Jurayj and others said, "It is the Qur'an." فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ (So, as for those who believed in Allah and held fast to [depend on] Him,) by worshipping Him and relying on Him for each and every thing. Ibn Jurayj said that this part of the Ayah means, "They believe in Allah and hold fast to the Qur'an." فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ (He will admit them to His mercy and grace,) meaning, He will grant them His mercy and admit them into Paradise, and will increase and multiply their rewards and their ranks, as a favor and bounty from Him. وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا (and guide them to Himself by a straight path.) and a clear way that has no wickedness in it or deviation. This, indeed, is the description of the believers in this life and the Hereafter, as they are on the straight and safe path in matters of action and creed. In the Hereafter, they are on the straight path of Allah that leads to the gardens of Paradise.

O mankind! Verily, there has come to you a convincing proof from your Lord; and We sent down to you a manifest light (174)So, as for those who believed in Allah and held fast to [depend on] Him, He will admit them to His mercy and grace (i.e. Paradise), and guide them to Himself by a straight path (175) The Description of the Revelation that Came From Allah Allah informs all people that a plain, unequivocal proof has come to them from Him. One that eradicates all possibility of having an excuse, or falling prey to evil doubts. Allah said, وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا (and We sent down to you a manifest light.) that directs to the Truth. Ibn Jurayj and others said, "It is the Qur'an." فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ (So, as for those who believed in Allah and held fast to [depend on] Him,) by worshipping Him and relying on Him for each and every thing. Ibn Jurayj said that this part of the Ayah means, "They believe in Allah and hold fast to the Qur'an." فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ (He will admit them to His mercy and grace,) meaning, He will grant them His mercy and admit them into Paradise, and will increase and multiply their rewards and their ranks, as a favor and bounty from Him. وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا (and guide them to Himself by a straight path.) and a clear way that has no wickedness in it or deviation. This, indeed, is the description of the believers in this life and the Hereafter, as they are on the straight and safe path in matters of action and creed. In the Hereafter, they are on the straight path of Allah that leads to the gardens of Paradise.

This is the Last Ayah Ever Revealed, the Ruling on Al-Kalalah Al-Bukhari recorded that Al-Bara' said that the last Surah to be revealed was Surah Bara'ah (chapter 9) and the last Ayah to be revealed was, يَسْتَفْتُونَكَ (They ask you for a legal verdict...) Imam Ahmad recorded that Jabir bin `Abdullah said, "The Messenger of Allah ﷺ came visiting me when I was so ill that I fell unconscious. He performed ablution and poured the remaining water on me, or had it poured on me. When I regained consciousness, I said, `I will only leave inheritance through Kalalah, so what about the inheritance that I leave behind' Allah later revealed the Ayah about Fara'id (inheritance 4:11)."' The Two Sahihs and also the Group recorded it. In one of the wordings, Jabir said that the Ayah on inheritance was revealed; يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِى الْكَلَـلَةِ (They ask you for a legal verdict. Say: "Allah directs (thus) about Al-Kalalah.) The wording of the Ayah indicates that the question was about the Kalalah, قُلِ اللَّهُ يُفْتِيكُمْ (Say: "Allah directs (thus)...) We mentioned the meaning of Kalalah before, that it means the crown that surrounds the head from all sides. This is why the scholars stated that Kalalah pertains to one who dies and leaves behind neither descendants, nor ascendants. Some said that the Kalalah pertains to one who has no offspring, as the Ayah states, إِن امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ (If it is a man that dies, leaving no child,) The meaning and ruling of Kalalah was somewhat confusing to the Leader of the Faithful `Umar bin Al-Khattab. It is recorded in the Two Sahihs that `Umar said, "There are three matters that I wished the Messenger of Allah ﷺ had explained to us, so that we could abide by his explanation. (They are: the share in the inheritance of) the grandfather, the Kalalah and a certain type of Riba." Imam Ahmad recorded that Ma`dan bin Abi Talhah said that `Umar bin Al-Khattab said, "There is nothing that I asked the Messenger of Allah ﷺ about its meaning more than the Kalalah, until he stabbed me with his finger in my chest and said, «يَكْفِيكَ آيَةُ الصَّيْفِ الَّتِي فِي آخِرِ سُورَةِ النِّسَاء» (The Ayah that is in the end of Surat An-Nisa' should suffice for you.)" Ahmad mentioned this short narration for this Hadith, Muslim recorded a longer form of it. The Meaning of This Ayah Allah said, إِن امْرُؤٌ هَلَكَ (If it is a man that dies.) Allah said in another Ayah, كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ (Everything will perish save His Face.) Therefore, everything and everyone dies and perishes except Allah, the Exalted and Most Honored. Allah said, كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ (Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever.) Allah said here, لَيْسَ لَهُ وَلَدٌ (leaving no child,) referring to the person who has neither children, nor parents. What testifies to this, is that Allah said afterwards, وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ (Leaving a sister, she shall have half the inheritance.) Had there been a surviving ascendant, the sister would not have inherited anything, and there is a consensus on this point. Therefore, this Ayah is referring to the man who dies leaving behind neither descendants nor ascendants, as is apparent for those who contemplate its meaning. This is because when there is a surviving parent, the sister does not inherit anything, let alone half of the inheritance. Ibn Jarir and others mentioned that Ibn `Abbas and Ibn Az-Zubayr used to judge that if a person dies and leaves behind a daughter and a sister, the sister does not inherit anything. They would recite, إِن امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ (If it is a man that dies, leaving a sister, but no child, she shall have half the inheritance.) They said that if one leaves behind a daughter, then he has left behind a child. Therefore the sister does not get anything. The majority of scholars disagreed with them, saying the daughter gets one half and the sister the other half, relying on other evidence. This Ayah (4:176 above) gives the sister half of the inheritance in the case that it specifies. As for giving the sister half in other cases, Al-Bukhari recorded that Sulayman said that Ibrahim reported to Al-Aswad that he said, "During the time of the Messenger of Allah ﷺ , Mu`adh bin Jabal gave a judgment that the daughter gets one half and the sister the other half." Al-Bukhari recorded that Huzayl bin Shurahbil said, "Abu Musa Al-Ash`ari was asked about the case when there was a daughter, grand-daughter and sister to inherit. He said, `The daughter gets one-half and the sister one-half.' Go and ask Ibn Mas`ud, although I think he is going to agree with me.' So Ibn Mas`ud was asked and was told about Abu Musa's answer, and Ibn Mas`ud commented, `I would have deviated then and would not have become among those who are rightly guided. I will give a judgment similar to the judgment given by the Prophet . The daughter gets one-half, the grand-daughter gets one-sixth, and these two shares will add up to two-thirds. Whatever is left will be for the sister.' We went back to Abu Musa and conveyed to him Ibn Mas`ud's answer and he said, `Do not ask me (for legal verdicts) as long as this scholar is still among you."' Allah then said, وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُنْ لَّهَآ وَلَدٌ (... and he will be her heir if she has no children.) This Ayah means, the brother inherits all of that his sister leaves behind if she has no surviving offspring or parents. If she has a surviving parent, her brother would not inherit anything. If there is someone who gets a fixed share in the inheritance, such as a husband or half brother from the mother's side, they take their share and the rest goes to the brother. It is recorded in the Two Sahihs that Ibn `Abbas said that the Messenger of Allah ﷺ said, «ألْحِقُوا الْفَرَائِضَ بِأَهْلِهَا، فَمَا أَبْقَتِ الْفَرائِضُ فَلِأَوْلَى رَجُلٍ ذَكَر» (Give the Farai'd to its people, and whatever is left is the share of the nearest male relative.) Allah said, فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ (If there are two sisters, they shall have two-thirds of the inheritance;) meaning, if the person who dies in Kalalah has two sisters, they get two-thirds of the inheritance. More than two sisters share in the two-thirds. From this Ayah, the scholars took the ruling regarding the two daughters, or more, that they share in the two-thirds, just as the share of the sisters (two or more) was taken from the Ayah about the daughters, فَإِن كُنَّ نِسَآءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ (if (there are) only daughters, two or more, their share is two thirds of the inheritance.) 4:11. Allah said, وَإِن كَانُواْ إِخْوَةً رِّجَالاً وَنِسَآءً فَلِلذَّكَرِ مِثْلُ حَظِّ الاٍّنثَيَيْنِ (if there are brothers and sisters, the male will have twice the share of the female.) This is the share that the male relatives (sons, grandsons, brothers) regularly get, that is, twice as much as the female gets. Allah said, يُبَيِّنُ اللَّهُ لَكُمْ ((Thus) does Allah make clear to you...) His Law and set limits, clarifying His legislation, أَن تَضِلُّواْ (Lest you go astray.) from the truth after this explanation, وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (And Allah is the All-Knower of everything.) Allah has perfect knowledge in the consequences of everything and in the benefit that each matter carries for His servants. He also knows what each of the relatives deserves from the inheritance, according to the degree of relation he or she has with the deceased. Ibn Jarir recorded that Tariq bin Shihab said that `Umar gathered the Companions of the Messenger of Allah ﷺ once and said, "I will give a ruling concerning the Kalalah that even women will talk about it in their bedrooms." A snake then appeared in the house and the gathering had to disperse. `Umar commented, `Had Allah willed this (`Umar's verdict regarding the Kalalah) to happen, it would have happened." The chain of narration for this story is authentic. Al-Hakim, Abu `Abdullah An-Naysaburi recorded that `Umar bin Al-Khattab said, `Had I asked the Messenger of Allah ﷺ regarding three things, it would have been better for me than red camels. (They are:) who should be the Khalifah after him; about a people who said, `We agree to pay Zakah, but not to you (meaning to the Khalifah),' if we are allowed to fight them; and about the Kalalah." Al-Hakim said, "Its chain is Sahih according to the Two Shaykhs, and they did not recorded it." Ibn Jarir also said that it was reported that `Umar said, "I feel shy to change a ruling that Abu Bakr issued. Abu Bakr used to say that the Kalalah is the person who has no descendants or ascendants." Abu Bakr's saying is what the majority of scholars among the Companions, their followers and the earlier and later Imams agree with. This is also the ruling that the Qur'an indicates. For Allah stated that He has explained and made plain the ruling of the Kalalah, when He said, يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّواْ وَاللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ ((Thus) does Allah makes clear to you (His Law) lest you go astray. And Allah is the All-Knower of everything.) And Allah knows best.