Maarif-ul-Quran — Al-Anbiya 21:1 – Al-Hajj 22:78

Commentary Importance of Surah Al-Anbiya' Sayyidna Abdullah Ibn Mas’ ud ؓ has said that four Surah viz Al-Kahf, Maryam, Taha and Al-Anbiya' are among the earlier revelations which I value a lot and keep them close to my heart. (Qurtubi) اقْتَرَ‌بَ لِلنَّاسِ حِسَابُهُمْ (The reckoning of the people has drawn near - 21:1) It means that the time is near when people will have to give an account of their deeds. Here, the reference is to the Day of Judgment, and its approach is in relation to bygone ages, as the ummah of Sayyidna Muhammad Al-Mustafa ﷺ is the last of them all. And if the meaning of the word حِسَاب reckoning) is taken in its general sense then reckoning in the grave is also included, which each individual faces immediately after death. It is for this reason that an individual's death is regarded as his Day of Reckoning. مَن مَات فقد قامت قیامتہ for a person who has died his Day of Reckoning has arrived) so the latter explanation makes the verse very clear in that the individual reckoning for everyone is not very far, no matter how long one lives, because death is certain and no one knows when it will befall. The underlying message of this verse is to warn those people, whether believers or non-believers, who are in a state of slumber due to indulgence in worldly affairs, unmindful of the certainty that all this will come to an end one day. In fact it is this disregard of the Day of Judgment which is the root cause of all ills.

مَا يَأْتِيهِم مِّن ذِكْرٍ‌ مِّن رَّ‌بِّهِم مُّحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ ﴿2﴾ لَاهِيَةً قُلُوبُهُمْ (No new message comes to them from their Lord, but they listen to it in a state of playing, their hearts paying no heed. 21:2, 3) This verse describes the state of those who disregard the punishment in the grave and in the Hereafter and do not prepare themselves to counter it with good deeds. The verse further describes their practice of making light of new Qur'anic verses when they are recited before them. They are totally oblivious of the fear of God and the Hereafter. The verse can be explained in two other ways. One, that they keep themselves engaged in their own amusement and take no notice of Qur'anic verses when they are recited before them and two, that they redicule the Qur'anic verses themselves.

أَفَتَأْتُونَ السِّحْرَ‌ وَأَنتُمْ تُبْصِرُ‌ونَ (Would you then go along with sorcery while you have eyes to see? - 21:3) Those people used to discuss among themselves secretly that the claim of the Holy Prophet about his prophethood should not be accepted, because he was an ordinary human being like all others and not an angel. On the other hand not even the most rigid among the unbelievers could deny the supreme charm and eloquence of the Book of Allah nor its power to influence people when it was recited before them. Therefore, in order to turn people away from the Holy Book they started calling it magic and black art. They thought that they could keep people away from Islam by labeling the Qur'an as a book of magic thereby dissuading people from going to the Holy Prophet ﷺ and listening to Qur'an. Probably they used to discuss this subject secretly among themselves lest the Muslims come to know about their foolish views and unveil their fallacy.

أَفَتَأْتُونَ السِّحْرَ‌ وَأَنتُمْ تُبْصِرُ‌ونَ (Would you then go along with sorcery while you have eyes to see? - 21:3) Those people used to discuss among themselves secretly that the claim of the Holy Prophet about his prophethood should not be accepted, because he was an ordinary human being like all others and not an angel. On the other hand not even the most rigid among the unbelievers could deny the supreme charm and eloquence of the Book of Allah nor its power to influence people when it was recited before them. Therefore, in order to turn people away from the Holy Book they started calling it magic and black art. They thought that they could keep people away from Islam by labeling the Qur'an as a book of magic thereby dissuading people from going to the Holy Prophet ﷺ and listening to Qur'an. Probably they used to discuss this subject secretly among themselves lest the Muslims come to know about their foolish views and unveil their fallacy.

بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ (they said, [ The Further Qur'an is ] a mixture of hotch-potch dreams. - 21:5.) Dreams having an element of personal and shaitanic thoughts are called أَضْغَاثُ أَحْلَامٍ. That is why this term (أَضْغَاثُ أَحْلَامٍ ) has been translated as "hotch-potch dreams". What it means is that in the first place the unbelievers called the Qur'an as magic, then they described it as a collection of disturbed dreams, and then they said it was a forgery and fabrication against Allah Ta’ ala to call it His words; and finally they said that he ﷺ was a poet and the Qur'an represented his poetic compositions. فَلْيَأْتِنَا بِآيَةٍ (So let him bring to us a sign - 21:5) It means that the unbelievers demanded from the Holy Prophet ﷺ certain specific miracles to be shown as a proof of his being a real Prophet. In response to this demand, Allah Ta` ala said in this verse that the same demand for miracles was also made by the people in the past from other prophets, and when their request was met, it was of no avail. They did not submit to Allah even after witnessing the miracles of their choice. And Allah has decreed that people who do not submit to Him even after they have seen the miracle of their choice are subjected to His wrath even in this world and are destroyed. Allah, in His Divine Mercy and in view of the honoured position of the Holy Prophet ﷺ had granted to his Ummah immunity from the terrible punishment which is the inevitable fate of those people who defy the Will of Allah. It was not, therefore, considered desirable to show them miracles of their choice because if they, like the earlier people, persisted in their unbelief even after seeing those miracles, they too would invite the wrath of Allah Ta` ala.

Then in اَفَھُم یؤمِنُونَ (Will they believe?) there is a hint that there was no likelihood of these people accepting the true faith even after seeing the miracles of their choice. Hence they were not shown the desired miracle.

فَاسْأَلُوا أَهْلَ الذِّكْرِ‌ إِن كُنتُمْ لَا تَعْلَمُونَ (So, ask the people (having the knowledge) of the message, if you do not know. - 21:7) In this verse, scholars of Injil Evangele) and Torah are referred to as أَهْلَ الذِّكْرِ‌ (people of the message), who had accepted the Holy Prophet's prophethood. Therefore, what it actually means is that if you are not aware whether the prophets of the past were angels or ordinary men then you should find out from the scholars of Injil and Torah as they know perfectly well that all prophets were human beings. It is, therefore, quite possible that here the term اَھلَ :(people of the message) refers to all Jews and Christians (even though they have not believed in the Holy prophethood of the Holy Prophet ﷺ). Ruling: Qurtubi has said in his exegesis that this verse has made it clear that ignorant persons who are not acquainted with the rules of Shari'ah must seek knowledge from scholars and then follow them accordingly.

فَاسْأَلُوا أَهْلَ الذِّكْرِ‌ إِن كُنتُمْ لَا تَعْلَمُونَ (So, ask the people (having the knowledge) of the message, if you do not know. - 21:7) In this verse, scholars of Injil Evangele) and Torah are referred to as أَهْلَ الذِّكْرِ‌ (people of the message), who had accepted the Holy Prophet's prophethood. Therefore, what it actually means is that if you are not aware whether the prophets of the past were angels or ordinary men then you should find out from the scholars of Injil and Torah as they know perfectly well that all prophets were human beings. It is, therefore, quite possible that here the term اَھلَ :(people of the message) refers to all Jews and Christians (even though they have not believed in the Holy prophethood of the Holy Prophet ﷺ). Ruling: Qurtubi has said in his exegesis that this verse has made it clear that ignorant persons who are not acquainted with the rules of Shari'ah must seek knowledge from scholars and then follow them accordingly.

فَاسْأَلُوا أَهْلَ الذِّكْرِ‌ إِن كُنتُمْ لَا تَعْلَمُونَ (So, ask the people (having the knowledge) of the message, if you do not know. - 21:7) In this verse, scholars of Injil Evangele) and Torah are referred to as أَهْلَ الذِّكْرِ‌ (people of the message), who had accepted the Holy Prophet's prophethood. Therefore, what it actually means is that if you are not aware whether the prophets of the past were angels or ordinary men then you should find out from the scholars of Injil and Torah as they know perfectly well that all prophets were human beings. It is, therefore, quite possible that here the term اَھلَ :(people of the message) refers to all Jews and Christians (even though they have not believed in the Holy prophethood of the Holy Prophet ﷺ). Ruling: Qurtubi has said in his exegesis that this verse has made it clear that ignorant persons who are not acquainted with the rules of Shari'ah must seek knowledge from scholars and then follow them accordingly.

The Holy Qur'an is an honour and pride for the Arabs كِتَابًا فِيهِ ذِكْرُ‌كُمْ (a book having a good name for you - 21:10): The word (Book) is meant for Qur'an and ذکر (name) is used here for honour, excellence and fame. Thus what is meant here is that the revelation of Qur'an in Arabic language is a great honour and everlasting fame for the Arabs and they should value it as such. History has proved that by Allah's Mercy and by the blessings of Qur'an Arabs have dominated the world and ruled over it for a long time. This is also a fact of life that Arabs gained dominance over the world not because of any tribal or linguistic supremacy but because of Qur'an. If there was no Qur'an, probably no one would have known about the Arabs at all.

Commentary These verses describe the destruction of those settlements which some exegesists have taken as Fladhura' ) حضُوراء) and Qilabah (قلابہ) of Yemen. Allah Ta` ala had sent there a prophet about whose name there are different versions. Some say he was Musa Ibn Misha while others say his name was Shu` aib, in which case he was a different prophet from the one who lived in Madyan. This Prophet was killed by his people, who were, as a punishment annihilated by the infidel King Nabucad Nazzar. This King was placed in authority over them just as he was used as an instrument for the punishment of Bani Isra'i1 when they strayed from the righteous path in Palestine. In fact, Qur'an has not identified any specific settlement. Hence it will be apt to leave the subject open, so that these settlements of Yemen may also come in its ambit. واللہ (Only Allah knows best).

Commentary These verses describe the destruction of those settlements which some exegesists have taken as Fladhura' ) حضُوراء) and Qilabah (قلابہ) of Yemen. Allah Ta` ala had sent there a prophet about whose name there are different versions. Some say he was Musa Ibn Misha while others say his name was Shu` aib, in which case he was a different prophet from the one who lived in Madyan. This Prophet was killed by his people, who were, as a punishment annihilated by the infidel King Nabucad Nazzar. This King was placed in authority over them just as he was used as an instrument for the punishment of Bani Isra'i1 when they strayed from the righteous path in Palestine. In fact, Qur'an has not identified any specific settlement. Hence it will be apt to leave the subject open, so that these settlements of Yemen may also come in its ambit. واللہ (Only Allah knows best).

Commentary These verses describe the destruction of those settlements which some exegesists have taken as Fladhura' ) حضُوراء) and Qilabah (قلابہ) of Yemen. Allah Ta` ala had sent there a prophet about whose name there are different versions. Some say he was Musa Ibn Misha while others say his name was Shu` aib, in which case he was a different prophet from the one who lived in Madyan. This Prophet was killed by his people, who were, as a punishment annihilated by the infidel King Nabucad Nazzar. This King was placed in authority over them just as he was used as an instrument for the punishment of Bani Isra'i1 when they strayed from the righteous path in Palestine. In fact, Qur'an has not identified any specific settlement. Hence it will be apt to leave the subject open, so that these settlements of Yemen may also come in its ambit. واللہ (Only Allah knows best).

Commentary These verses describe the destruction of those settlements which some exegesists have taken as Fladhura' ) حضُوراء) and Qilabah (قلابہ) of Yemen. Allah Ta` ala had sent there a prophet about whose name there are different versions. Some say he was Musa Ibn Misha while others say his name was Shu` aib, in which case he was a different prophet from the one who lived in Madyan. This Prophet was killed by his people, who were, as a punishment annihilated by the infidel King Nabucad Nazzar. This King was placed in authority over them just as he was used as an instrument for the punishment of Bani Isra'i1 when they strayed from the righteous path in Palestine. In fact, Qur'an has not identified any specific settlement. Hence it will be apt to leave the subject open, so that these settlements of Yemen may also come in its ambit. واللہ (Only Allah knows best).

Commentary These verses describe the destruction of those settlements which some exegesists have taken as Fladhura' ) حضُوراء) and Qilabah (قلابہ) of Yemen. Allah Ta` ala had sent there a prophet about whose name there are different versions. Some say he was Musa Ibn Misha while others say his name was Shu` aib, in which case he was a different prophet from the one who lived in Madyan. This Prophet was killed by his people, who were, as a punishment annihilated by the infidel King Nabucad Nazzar. This King was placed in authority over them just as he was used as an instrument for the punishment of Bani Isra'i1 when they strayed from the righteous path in Palestine. In fact, Qur'an has not identified any specific settlement. Hence it will be apt to leave the subject open, so that these settlements of Yemen may also come in its ambit. واللہ (Only Allah knows best).

Commentary وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْ‌ضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (And We did not create the heavens and the earth ... 21:16.) It means that we have not created the sky and the earth, and everything that lies in between them for mere amusement. In the preceding verses a reference has been made to the annihilation of certain settlements. In this verse there is a suggestion that just as the creation of the earth and the sky and all other created things was according to a set design, the destruction of the settlements was also the result of a definite purpose. Having witnessed the marvels and wonders of creation which are so abundantly spread all over, manifesting Allah's omnipotence and omniscience, do they still think that all these things are futile and without significance? The word لَاعِبِينَ is taken from لِعَب (play), which means having no useful objective (Raghib) while لَھَو (pastime) means an act which has no purpose at all except to provide amusement in free time. The disbelievers who argue against the Holy Prophet ﷺ and the Holy Qur'an and reject the Oneness of Allah and deny His Power, despite its abundant manifestations, then it is apparent that they have a notion that all this creation is meant for amusement and pastime. The verse rejects this false view and says that Allah's creation is not for fun and pastime. A little reflection will show that even the minutest particle of the universe has its utility and each and everything created by Allah has a purpose which speaks by itself for His omniscience and Oneness.

لَوْ أَرَ‌دْنَا أَن نَّتَّخِذَ لَهْوًا لَّاتَّخَذْنَاهُ مِن لَّدُنَّا إِن كُنَّا فَاعِلِينَ (Had We intended to have a pastime, We would have had it from Our own, if We were to do so. - 21:17) It means that if We were to create something for amusement, there was no need to create the earth and the sky, and We could have done so from the things around Us. In Arabic language the word لَو is used for imaginary and non-existent things. Here also it is used in the same sense i.e. those foolish people who regard all the wonderful things of the earth and the sky objects of fun and frolic do not realize that creation on such a gigantic scale cannot be undertaken for amusement. The suggestion here is that even a person of ordinary common sense would not indulge in a project which has no serious purpose, to say nothing of Allah Ta` ala who is Supreme and Exalted. The commonly accepted meaning of لَھو is a purposeless pastime, and this meaning has been adopted in translating this verse. According to some commentators this word لَھو is also used sometimes for wife or children in which case the meaning of the verse would be a denial of the belief of the Jews and Christians, who thought that Sayyidna ` Uzair and Sayyidna Masih (علیہما السلام) were God's sons. If Allah wished to have children why should they be from humans and not from other creatures around Him. (Allah knows best).

بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ (Instead, We launch the truth against the falsehood, which smashes it, and in no time it is nothing. - 21:18) The literal meaning of قَذَف is to throw horizontally which has been translated above as launching) یدمَغُ means to hit on the head (to smash it) and زَاھِق means something which is gone or vanishes without leaving a trace. This verse explains that Allah has not created this marvelous universe with earth and the sky for amusement. This creation is the result of a carefully thought out plan which aims at distinguishing right from wrong. Observation of Nature's creations leads people along the righteous path and protects them from evil. This idea is conveyed in the verse by saying that virtue is hurled against evil and smashes its head so completely that it disappears without a trace.

وَمَنْ عِندَهُ لَا يَسْتَكْبِرُ‌ونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُ‌ونَ (And those who are near Him are not arrogant against His worship, nor are they sluggish. - 21:19) It means that Allah's servants who are with Him i.e. angels pray to Him all the time without ceasing. So, if the humans do not pray to Him, it will not make any difference to Him, but they themselves will be the losers. It is human nature to judge others by applying one's own situation to them. Hence there are two possibilities preventing a person from offering acts of worship ceaselessly. One, that he regards it below his dignity to bow down before any one and therefore does not pray to Allah Ta` ala. Secondly, it is physically not possible for a man to worship without a break because he needs to rest in between. In view of these two human constraints, it is explained towards the end of the verse that the angels are free from these compulsions. They do not regard it below their dignity to worship Allah constantly nor do they get tired or need any rest or sleep.

This point has been brought to a conclusion in the next verse by saying يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ‌ لَا يَفْتُرُ‌ونَ , (They proclaim His purity night and day, never slackening - 21:20). Sayyidna ` Abdullah Ibn Harith ؓ عنہ said that he asked Ka` b al-Abbar ؓ how it was that angels kept reciting tasbih (proclaiming Allah's purity) all the time. Did they not have anything else to do? And if they did how could they do both things simultaneously, that is reciting tasbih and do other things. To this Ka'b replied "0 my nephew! Does performance of any of your jobs prevent you from breathing?" The truth is that tasbih comes to angels just as breathing comes to human beings which continues without stopping whatever else he may be doing.(Qurtubi, Al-Bahr ul-Muhit)

أَمِ اتَّخَذُوا آلِهَةً مِّنَ الْأَرْ‌ضِ هُمْ يُنشِرُ‌ونَ (Or have they taken to gods from the earth who raise the dead? - 21:21) Here the ignorance of polytheists is described variously. Allah says how foolish and ignorant the polytheists are that they have made their gods from amongst the creatures of the earth who do not have the power of life and death.

Only a Being which has these powers is worthy of being worship لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّـهُ لَفَسَدَتَا (Had there been gods in them [ the heavens and the earth ] other than Allah, both would have fallen in disorder. - 21:22). This is an argument of common nature in favour of the Oneness of Allah which is based on common practice. It is also a logical proof of the oneness of God and a great deal of literature is available to explain it in the books on theology (عِلمُ الکلَام). The argument of common nature is that if there were two Gods, each independent and sovereign, then the commands of both would prevail on the earth and in the sky which is not possible, because it is inconceivable that both of them would have common views on all matters. And if there are differences of opinion which is inevitable where power is shared, there could be conflict, which would always lead to chaos and confusion. The suggestion that the two Gods could consult each other before passing orders has been adequately discussed, and rejected, in the books of theology. The thing to note is that if the two Gods had to take decisions jointly, then neither of them would have been sovereign, and a god with divided sovereignty is not God.

The next verse viz: لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ (He is not questioned of what He does, and they are questioned) probably reinforces the argument that anyone who is answerable for his actions to someone else cannot be God.

هَـٰذَا ذِكْرُ‌ مَن مَّعِيَ وَذِكْرُ‌ مَن قَبْلِي (Here is the Message for those with me and the Message for those before me. - 21: 24) One explanation of this verse on which the translation is based is that ذِکر means Message and "Message for those with me" refers to Qur'an, while "the Message for those before me" refers to Torah, Injil (Evangel) and Zabur (Psalms), the earlier divine books. According to this interpretation, the meaning of the verse is that neither the Qur'an (which is the Book for the Holy Prophet ﷺ and his followers) nor the older books contain anything to suggest worship of anyone else but Allah. Despite the fact that the texts of Torah and Injil (Evangel) have been altered, it is not suggested in either of them that Allah has partners with whom he shares His authority. Another explanation of the verse is given in Al-Bahr ul-Muhit according to which the word (dhikr) means here "description", and the sense is that this Qur'an is a description for the people who were in the days of the Holy Prophet ﷺ which describes for them the rules of Shari'ah and invites them to the correct way of life. At the same time it is a description of those who were before the Holy Prophet ﷺ because it keeps alive the stories and the traditions of people long gone by.

هَـٰذَا ذِكْرُ‌ مَن مَّعِيَ وَذِكْرُ‌ مَن قَبْلِي (Here is the Message for those with me and the Message for those before me. - 21: 24) One explanation of this verse on which the translation is based is that ذِکر means Message and "Message for those with me" refers to Qur'an, while "the Message for those before me" refers to Torah, Injil (Evangel) and Zabur (Psalms), the earlier divine books. According to this interpretation, the meaning of the verse is that neither the Qur'an (which is the Book for the Holy Prophet ﷺ and his followers) nor the older books contain anything to suggest worship of anyone else but Allah. Despite the fact that the texts of Torah and Injil (Evangel) have been altered, it is not suggested in either of them that Allah has partners with whom he shares His authority. Another explanation of the verse is given in Al-Bahr ul-Muhit according to which the word (dhikr) means here "description", and the sense is that this Qur'an is a description for the people who were in the days of the Holy Prophet ﷺ which describes for them the rules of Shari'ah and invites them to the correct way of life. At the same time it is a description of those who were before the Holy Prophet ﷺ because it keeps alive the stories and the traditions of people long gone by.

هَـٰذَا ذِكْرُ‌ مَن مَّعِيَ وَذِكْرُ‌ مَن قَبْلِي (Here is the Message for those with me and the Message for those before me. - 21: 24) One explanation of this verse on which the translation is based is that ذِکر means Message and "Message for those with me" refers to Qur'an, while "the Message for those before me" refers to Torah, Injil (Evangel) and Zabur (Psalms), the earlier divine books. According to this interpretation, the meaning of the verse is that neither the Qur'an (which is the Book for the Holy Prophet ﷺ and his followers) nor the older books contain anything to suggest worship of anyone else but Allah. Despite the fact that the texts of Torah and Injil (Evangel) have been altered, it is not suggested in either of them that Allah has partners with whom he shares His authority. Another explanation of the verse is given in Al-Bahr ul-Muhit according to which the word (dhikr) means here "description", and the sense is that this Qur'an is a description for the people who were in the days of the Holy Prophet ﷺ which describes for them the rules of Shari'ah and invites them to the correct way of life. At the same time it is a description of those who were before the Holy Prophet ﷺ because it keeps alive the stories and the traditions of people long gone by.

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِ‌هِ يَعْمَلُونَ (They do not precede Him in speech and only under His command they act. 21:27) This verse refutes the claim of pagans of Makkah that angels were daughters of Allah. How can angels be Allah's children when they stand in such awe in His presence that they neither initiate any talk nor act against His commands. They simply await His words and act accordingly. This also points towards an important etiquette of behaving in the company of elders. That is, when a matter is brought forth in front of a group of people, the people before speaking themselves first, should wait until the elder among such a group has spoken. Speaking prior to the elder is contrary to the manners governing respect of elders.

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِ‌هِ يَعْمَلُونَ (They do not precede Him in speech and only under His command they act. 21:27) This verse refutes the claim of pagans of Makkah that angels were daughters of Allah. How can angels be Allah's children when they stand in such awe in His presence that they neither initiate any talk nor act against His commands. They simply await His words and act accordingly. This also points towards an important etiquette of behaving in the company of elders. That is, when a matter is brought forth in front of a group of people, the people before speaking themselves first, should wait until the elder among such a group has spoken. Speaking prior to the elder is contrary to the manners governing respect of elders.

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِ‌هِ يَعْمَلُونَ (They do not precede Him in speech and only under His command they act. 21:27) This verse refutes the claim of pagans of Makkah that angels were daughters of Allah. How can angels be Allah's children when they stand in such awe in His presence that they neither initiate any talk nor act against His commands. They simply await His words and act accordingly. This also points towards an important etiquette of behaving in the company of elders. That is, when a matter is brought forth in front of a group of people, the people before speaking themselves first, should wait until the elder among such a group has spoken. Speaking prior to the elder is contrary to the manners governing respect of elders.

Commentary أَوَلَمْ يَرَ‌ الَّذِينَ كَفَرُ‌وا (Have the disbelievers not seen. - 21:30) Here the word رُؤیَت (to see, to think) is used in its general sense i.e. knowledge, whether acquired by visual observation or by way of logical conclusion. The discussion which follows refers partly to actual observation and partly to logical inference. أَنَّ السَّمَاوَاتِ وَالْأَرْ‌ضَ كَانَتَا رَ‌تْقًا فَفَتَقْنَاهُمَا (The heavens and the earth were closed, then We opened them. - 30) The word رَتَق (ratq) means to close and فَتَق (fatq) means to open. When used in combination the words mean full control in the management and execution of a job. The translation of the verse is that the earth and the sky were closed and Allah opened them up. Different exegesists have explained differently the sense of the words "closing" and "opening", but the meanings which the companions of the Holy Prophet ﷺ and the majority of the exegesists have adopted are that closing of sky and earth means shutting off rainfall from the sky and vegetation from the earth, and opening means the opening of these two i.e. the rainfall and vegetation. The following story about Sayyidna ` Abdullah Ibn ` Umar ؓ has been related in Ibn Kathir's commentary on the authority of Ibn Abi Hatim. A man went to Sayyidna ` Abdullah Ibn ` Umar ؓ and requested him to explain the meaning of this verse to him. He pointed out towards Sayyidna Ibn ` Abbas ؓ and told him to go to him for an explanation of the verse. He also requested him to let him know the explanation that Sayyidna Ibn ` Abbas ؓ gave to him. The man went to Sayyidna Ibn ` Abbas ؓ and asked him what do the words رَتَقاً (ratqan) and فَتَقنَا (fataqna) mean in the verse. Sayyidna Ibn ` Abbas ؓ replied that originally the sky was closed and there was no rainfall, likewise the earth was closed and there was no growth on it. When Allah Ta'ala sent down man on earth to live here He opened up rainfall from the sky and the vegetation from the earth. After learning the explanation of the verse the man went back to Sayyidna Ibn ` Umar ؓ and repeated to him what he had learnt from Sayyidna Ibn ` Abbas ؓ . Then Sayyidna ` Abdullah Ibn ` Umar ؓ remarked that he was then left in no doubt that Allah Ta'ala had graciously bestowed upon Sayyidna Ibn ` Abbas ؓ a complete knowledge of Qur'an. He further said that previously he used to consider Sayyidna Ibn ` Abbas's ؓ explanations of the Holy Qur'an as bold attempts, of which he did not approve. But now he was convinced that Allah Ta'ala had granted to him special insight into the meaning of Qur'an, and that the explanation he gave of the words رَتق و فَتق was absolutely correct. This story of Sayyidna Ibn ` Abbas ؓ is also reported in Ruh ul-Ma` ani through Ibn Mundhir and Abu Nu'aim, and a group of the scholars of hadith including Hakim, the writer of Mustadark, who has accepted the tradition as correct. After reporting this narration Ibn Ibn ` Atiyyah al-'Aufi says that this interpretation is hasan and comprehensive, and is compatible with the text of the Qur'an. It contains a lesson and argument against the infidels and also mentions about the Omnipotence and the special bounties of Allah Ta'ala, which is the basis of His Oneness and recognition of His attributes. The following sentence وَالسَّمَاءِ ذَاتِ الرَّ‌جْعِ ﴿11﴾ وَالْأَرْ‌ضِ ذَاتِ الصَّدْعِ ﴿12﴾ (and We created from water every living thing) also corroborates this interpretation. Al-Bahr ul-Muhit has also adopted the same interpretation. Qurtubi has declared this explanation to be that of ` Ikrimah as well and said that another verse also endorses this meaning.' Tabari has also adopted this very interpretation. وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ (And We created from water every living thing. - 21:30) Water is an essential element in the creation of all living things. According to the latest research it is not only the humans and animals which possess both life and soul but also plants and minerals. Water plays a very important role in the creation, growth and evolution of all living things. 1. The author has explained the interpretation of this verse as adopted by many authorities. But the miraculous style of the Holy Qur’ an is that the words used by it may have different possibilities for interpretation. The words ratq and fatq used here have another meaning which is 'being compact' and 'being separated'. If these words are taken in this sense, the verse may also be translated as, "The heavens and the earth were compact, then We separated them." In this case the verse will refer to an event of the early creation, meaning thereby that the heavens and the earth were originally a single body. Thereafter Allah separated the earth from the heavens. The contemporary research about the Big Bang is close to this description. But it should always be kept in mind that the Qur'anic descriptions are independent of any scientific theory and the Qur'an should not be made subject to ever-changing theories. (Muhammad Taqi Usmani) Ibn Kathir has quoted Sayyidna Abu Hurairah ؓ on the authority of Imam Ahmad (رح) ، that he requested the Holy Prophet ﷺ to tell him how things were created. The Holy Prophet ﷺ replied that everything was created from water. Then Abu Hurairah ؓ asked about the acts that lead one to the Jannah. The Holy Prophet ﷺ replied: اَفش السّلام واطعم و صل الارحام وقم بالّیل والناس نیام ثُمّ ادخل الجنّۃ بسلام (تفرد بہ احمد و حٰذا اسناد علی شرط الشیخین الخ) "Make greeting with Salam common between you, and feed (others) and observe the rights of kinship, and stand (in prayers) at night when people are asleep. Then enter the Jannah with peace".

وَجَعَلْنَا فِي الْأَرْ‌ضِ رَ‌وَاسِيَ أَن تَمِيدَ بِهِمْ (And We created mountains on the earth, lest it should shake with them. 21:31) The word مَید (mayd) in Arabic language means to be convulsed. Therefore, the meaning of this verse is that Allah Ta` ala has planted mountains on the earth to hold it in place because any violent movement of the earth would be catastrophic to those who live on it.

وَجَعَلْنَا فِي الْأَرْ‌ضِ رَ‌وَاسِيَ أَن تَمِيدَ بِهِمْ (And We created mountains on the earth, lest it should shake with them. 21:31) The word مَید (mayd) in Arabic language means to be convulsed. Therefore, the meaning of this verse is that Allah Ta` ala has planted mountains on the earth to hold it in place because any violent movement of the earth would be catastrophic to those who live on it.

كُلٌّ فِي فَلَكٍ يَسْبَحُونَ (Each floating in an orbit - 21:33) The word فَلَک '' (falak) is used for circle or anything round. For this reason the word فَلَک '' (falak) is also used sometimes for sky. In this verse it means the orbits of the sun and the moon in which they revolve. The Qur'anic words do not specify the location of the orbits in the space but space research has now established that these orbits are located in the space much below the sky. This verse apparently indicates that the Sun also moves around an orbit. The scientists previously did not believe in the rotation of the Sun, but the most modern research has now accepted it.

Commentary وَمَا جَعَلْنَا لِبَشَرٍ‌ مِّن قَبْلِكَ الْخُلْدَ (And We did not assign immortality to any human (even) before you. - 21:34) The preceding verses give a strong and logical rebuttal of the unfounded and exaggerated beliefs of the infidels and polytheists to the effect that Sayyidna Masih and Sayyidna ` Uzair (علیہما السلام) are the associates of God or that Masih and the Angels are God's children. Unable to come up with a satisfactory answer to the rational and logical arguments given by the Qur'an, the infidels of Makkah were in despair and wished for the death of the Holy Prophet ﷺٍ. This has been mentioned in some other verses also, like e.g. نَّتَرَ‌بَّصُ بِهِ رَ‌يْبَ الْمَنُونِ (52:30). In this verse (34) Allah Ta` ala has given two answers to their pitiable wish. One, that even if the Holy Prophet ﷺ died early how would it help them? If they thought that they could use the death of the Holy Prophet ﷺ as an argument against his prophethood, they were very much mistaken, because all the other Prophets (علیہم السلام) whose prophethood they themselves had accepted, also died when their time came. Thus, if the death of their own prophets did not alter their position as prophets, how could the death of the Holy Prophet ﷺ change his position? Secondly, if their purpose in wishing for his early death was only to appease their frustration, then they should have known that death is universal, and everybody has to die sooner or later. اگر بمرد عدو جأٰے شادمانی نیست کہ زندگانیء مانیز جاودانی نیست If an enemy dies, it is not to be rejoiced, because our own life is not eternal.

What is death? Allah has said كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ 'Every soul has to taste death'. Here the word soul refers to the living things of the earth, who must all face death, but does not include the angels. There is a difference of opinion about whether the angels will also die or not on the Day of Judgment. Some say that every living thing will die, though momentarily, irrespective of whether they are of the earth or the skies. But others maintain that angels and hurs and ghilman of Paradise are excluded from this general rule. (Only God knows best) (Ruh ul-Ma` ani) Majority of the scholars believe that death is the departure of soul from the mortal human frame, while soul itself is a subtle ethereal living thing which is made of light and resides in human body just as fragrance resides in the rose. Ibn al-Qayyim has convincingly proved this point in his book. (Ruh ul-Ma` ani) The term ذَائِقَةُ الْمَوْتِ means that every individual will feel the pain of death - 21:35, because considering the manner in which body and soul are conjoined together their separation should obviously entail some pain. There are some saintly persons who regard death as a deliverance from the trials and tribulations of the worldly life and a means of bringing them closer to their Supreme love, that is Allah. This pleasure does not negate the agony of death, because where the reward is high, a little pain is easily tolerated. Worldly comforts and discomforts are a test وَنَبْلُوكُم بِالشَّرِّ‌ وَالْخَيْرِ‌ فِتْنَةً And We test you all through bad and good (situations) with a trial. - 21:35 It means that man is tested both by good things and by bad things. شَر (bad) includes unpleasant things such as illness, grief, pain, poverty etc. while خَیر (good) means desirable things, like good health, happiness, comfort and abundance. Man is subjected to these conditions in this world for test and the test is that he should show patience and endurance in the face of adversity and should offer thanks to Allah when his life is peaceful and comfortable. Wise men have said that, it is more difficult to be steadfast and consistent in offering thanks to Allah for His gifts than to persevere and show patience in difficult circumstances. Sayyidna ` Umar ؓ is reported to have said: بُلینا بالضّراء فصبرنا و بلینا بالسّراء فلم نصبر (روح المعانی) "We were tested by discomforts and We bore it with patience, but when we were tested by pleasures, we could not observe patience (i.e. we could not offer gratitude to Allah as was due) ". (Ruh ul-Ma'ani)

What is death? Allah has said كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ 'Every soul has to taste death'. Here the word soul refers to the living things of the earth, who must all face death, but does not include the angels. There is a difference of opinion about whether the angels will also die or not on the Day of Judgment. Some say that every living thing will die, though momentarily, irrespective of whether they are of the earth or the skies. But others maintain that angels and hurs and ghilman of Paradise are excluded from this general rule. (Only God knows best) (Ruh ul-Ma` ani) Majority of the scholars believe that death is the departure of soul from the mortal human frame, while soul itself is a subtle ethereal living thing which is made of light and resides in human body just as fragrance resides in the rose. Ibn al-Qayyim has convincingly proved this point in his book. (Ruh ul-Ma` ani) The term ذَائِقَةُ الْمَوْتِ means that every individual will feel the pain of death - 21:35, because considering the manner in which body and soul are conjoined together their separation should obviously entail some pain. There are some saintly persons who regard death as a deliverance from the trials and tribulations of the worldly life and a means of bringing them closer to their Supreme love, that is Allah. This pleasure does not negate the agony of death, because where the reward is high, a little pain is easily tolerated. Worldly comforts and discomforts are a test وَنَبْلُوكُم بِالشَّرِّ‌ وَالْخَيْرِ‌ فِتْنَةً And We test you all through bad and good (situations) with a trial. - 21:35 It means that man is tested both by good things and by bad things. شَر (bad) includes unpleasant things such as illness, grief, pain, poverty etc. while خَیر (good) means desirable things, like good health, happiness, comfort and abundance. Man is subjected to these conditions in this world for test and the test is that he should show patience and endurance in the face of adversity and should offer thanks to Allah when his life is peaceful and comfortable. Wise men have said that, it is more difficult to be steadfast and consistent in offering thanks to Allah for His gifts than to persevere and show patience in difficult circumstances. Sayyidna ` Umar ؓ is reported to have said: بُلینا بالضّراء فصبرنا و بلینا بالسّراء فلم نصبر (روح المعانی) "We were tested by discomforts and We bore it with patience, but when we were tested by pleasures, we could not observe patience (i.e. we could not offer gratitude to Allah as was due) ". (Ruh ul-Ma'ani)

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Weighing of actions on the Day of Judgment and the scales to be used for this purpose وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (And We shall place scales to do justice on the Day of Judgment - 21:47) The مَوَازِین word is plural of مِیزان ، which means a scale. In this verse the word is used plural which some exegesists have explained by saying that for measuring deeds and actions of people many scales will be used. Different balances may be used for different individuals, or different balances may be used for different types of deeds. But majority of scholars agree that there will be only one balance to weigh all the deeds, and that the word has been used in plural because it will serve the purpose of many balances and measure the deeds of all the children of Sayyidna 'Adam (علیہ السلام) from the earliest time to the Day of Judgment, whose count only Allah knows. قِسط (Qist) means justice and fairness. Thus the meaning of the verse is that the balance will measure fairly and justly and no injustice will be done to anyone. Mustadrak of Hakim has reported through Sayyidna Salman رضی اللہ تعالیٰ عنہ that the Holy Prophet ﷺ said that the balance that will be used on the Day of Judgment for weighing deeds and actions will be so enormous in size and span that it could enclose the earth and the sky within its fold for measurement. (Mazhari) Hafiz Abu al-Qasim Lalkai has narrated in his Sunan (سُئن) through Sayyidna Anas ؓ that the Holy Prophet ﷺ said that an angel will be posted on the balance and every man will be brought before it. In case his good deeds overweigh his sins the angel will announce loudly, which everyone present will hear, that so and so has passed his test and now he will never be deprived of anything. And if the sins of a person overweigh his virtues, then the angel will announce that the wretched so and so has failed his test and has been made destitute forever. Hafiz has also reported on the authority of Sayyidna Hudhaifah ؓ ، that the angel who will be posted on the balance on the Day of Judgment is none other but Sayyidna Jibra'il (علیہ السلام) . Hakim, Baihaqi and 'Ajurri have narrated through Sayyidah ` A'ishah ؓ that she enquired from the Holy Prophet ﷺ whether he will remember his family members on the Day of Judgment; to which he replied that on that Day there will be three occasions when no one will remember any one. Firstly, when people will be brought before the scale of justice for the weighment of their deeds. Until it is known whether one's virtues overweigh the sins or otherwise, everyone would forget everyone else. Secondly, when the records of deeds will be thrown in the air, until they are either placed in the right hand (which will be a sign of salvation) or in the left hand or from behind (which will be a sign of punishment) it would indicate God's wrath. Thirdly, the occasion to cross the bridge of Sirat (صِرَاط) i.e. until this bridge is crossed, no one will remember any one else. (Mahari) وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْ‌دَلٍ أَتَيْنَا بِهَا (And even if it (any act, good or evil) is to the measure of a mustard seed, we will bring it forth - 21:47) It means that on the Day of Reckoning, all the deeds of every person, big or small, good or bad, will be brought forth so that they may be subjected to reckoning and weighment. Method of the weighment of deeds One possibility is that deeds and actions of a person recorded by angels will be weighed as indicated by the famous Hadith generally known as حَدِیث البِطَقَۃ . (hadith al-bitaqahl). The other possibility is that deeds of a person will be converted into absolute substances which will then be weighed. By and large the traditions support the second view, and a majority of scholars have adopted this version. The verse وَوَجَدُوا مَا عَمِلُوا حَاضِرً‌ا (And they will find what they did all there - 18:49) and the like in the Holy Qur'an and many traditions also confirm the second view. Accountability of Deeds Tirmidhi has reported through Sayyidah ` A'ishah ؓ that a man came to the Holy Prophet ﷺ and narrated to him that he had two slaves who called him a liar, were dishonest in their dealings and did not obey his orders. In retaliation he scolded them and also beat them. How then would his chastisement of his slaves be judged in relation to their misconduct. The Holy Prophet ﷺ replied that their misdeed would be weighed against the punishment which he inflicted on them and if the two were equally balanced, then the matter would rest there, but in case their crimes exceed his punishment it would be regarded as a favour bestowed on them by him. But, on the other hand, if the punishment awarded to them exceeded their misdeeds, then he would be made subject to punishment and retaliation for his excess. Then the man rose and sat down in a corner and started weeping. The Holy Prophet ﷺ asked him whether he had not read this verse وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (And We shall place scales to do justice on the day of judgment - 21:47). Then the man said that he had no choice but to free his slaves so that he might escape accountability. (Qurtubi) 1. The author has referred here to a long hadith in which it is mentioned that while reckoning a person's deeds, a card will be placed in the balance on which the kalimah لا إلہ إلا اللہ will be written. This card will weigh more than a heap of bad deeds. (Muhammad Taqi Usmani)

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary وَتَاللَّـهِ لَأَكِيدَنَّ أَصْنَامَكُم (And I swear by Allah that I will do something to your idols - 21:57) The wording of the verse indicates that Sayyidna Ibrahim (علیہ السلام) spoke these words before his community. But this explanation leaves a little doubt in one's mind because Sayyidna Ibrahim (علیہ السلام) had excused himself from going to the Eid festival by pleading illness إِنِّي سَقِيمٌ - I am sick - 37:89). And when they found their idols broken, they started a search for the culprit. If they already knew what he had said about their idols and that he had stayed behind alone when they had gone to attend the Eid function, then it was fairly obvious that he had broken the idols. Then where was the need for them to go looking for the offender? There are more than one explanations to this situation. One, that since Sayyidna Ibrahim (علیہ السلام) was the only one holding these views and enjoyed no standing in the community, people might have ignored and even forgotten what he had said as something of no consequence. (Bayan ul-Qur'an). Two, that those who were looking for the culprit were a different lot of people and were not aware of what he (Sayyidna Ibrahim علیہ السلام) had said about their idols. While in a third version Mujahid and Qatadah are of the view that Sayyidna Ibrahim (علیہ السلام) did not speak these words before other people, but only pictured the situation in his mind, or had said that only at heart, or he might have spoken them before one or two old persons after the people had left for the festival. Later, when the idols were found broken and the people started looking for the one who did it, these old men revealed the secret to them. (Qurtubi)

فَجَعَلَهُمْ جُذَاذًا (21:58) The word جُذَاذً is the plural for جُذَ. which means fragment or piece. Thus its meaning is that Sayyidna Ibrahim (علیہ السلام) broke the idols into small pieces. إِلَّا كَبِيرً‌ا لَّهُمْ (Save the big one of them - 21:58) That is, only the biggest idol was left intact and all the rest were broken. It is possible that the one which was left unbroken was either bigger in size or higher in esteem with the unbelievers. لَعَلَّهُمْ إِلَيْهِ يَرْ‌جِعُونَ (So that they may come back to him - 21:58) There can be three explanations to this expression. One, if the object of إِلَيْهِ (to him) is Sayyidna Ibrahim (علیہ السلام) then the meaning would be that he himself wanted the unbelievers to ask him why he had broken the idols which would give him a chance to sneer at them that what they worshipped could not even look after themselves. The second meaning of إِلَيْهِ يَرْ‌جِعُونَ could be that he destroyed the idols in the hope that when the unbelievers saw them in pieces it might convince them of the futility of idol-worship and cause their return toward the religion of Sayyidna Ibrahim (علیہ السلام) . The third explanation is given by Kalbi. He says that the object of إِلَيْهِ is کَبِیر (the big). In that case the explanation would be that when the unbelievers, on their return saw the idols in pieces except the big one, who had a hammer resting on his shoulder, they might turn towards it for an explanation and getting no response from it they would see for themselves the helplessness of the idol.

فَجَعَلَهُمْ جُذَاذًا (21:58) The word جُذَاذً is the plural for جُذَ. which means fragment or piece. Thus its meaning is that Sayyidna Ibrahim (علیہ السلام) broke the idols into small pieces. إِلَّا كَبِيرً‌ا لَّهُمْ (Save the big one of them - 21:58) That is, only the biggest idol was left intact and all the rest were broken. It is possible that the one which was left unbroken was either bigger in size or higher in esteem with the unbelievers. لَعَلَّهُمْ إِلَيْهِ يَرْ‌جِعُونَ (So that they may come back to him - 21:58) There can be three explanations to this expression. One, if the object of إِلَيْهِ (to him) is Sayyidna Ibrahim (علیہ السلام) then the meaning would be that he himself wanted the unbelievers to ask him why he had broken the idols which would give him a chance to sneer at them that what they worshipped could not even look after themselves. The second meaning of إِلَيْهِ يَرْ‌جِعُونَ could be that he destroyed the idols in the hope that when the unbelievers saw them in pieces it might convince them of the futility of idol-worship and cause their return toward the religion of Sayyidna Ibrahim (علیہ السلام) . The third explanation is given by Kalbi. He says that the object of إِلَيْهِ is کَبِیر (the big). In that case the explanation would be that when the unbelievers, on their return saw the idols in pieces except the big one, who had a hammer resting on his shoulder, they might turn towards it for an explanation and getting no response from it they would see for themselves the helplessness of the idol.

فَجَعَلَهُمْ جُذَاذًا (21:58) The word جُذَاذً is the plural for جُذَ. which means fragment or piece. Thus its meaning is that Sayyidna Ibrahim (علیہ السلام) broke the idols into small pieces. إِلَّا كَبِيرً‌ا لَّهُمْ (Save the big one of them - 21:58) That is, only the biggest idol was left intact and all the rest were broken. It is possible that the one which was left unbroken was either bigger in size or higher in esteem with the unbelievers. لَعَلَّهُمْ إِلَيْهِ يَرْ‌جِعُونَ (So that they may come back to him - 21:58) There can be three explanations to this expression. One, if the object of إِلَيْهِ (to him) is Sayyidna Ibrahim (علیہ السلام) then the meaning would be that he himself wanted the unbelievers to ask him why he had broken the idols which would give him a chance to sneer at them that what they worshipped could not even look after themselves. The second meaning of إِلَيْهِ يَرْ‌جِعُونَ could be that he destroyed the idols in the hope that when the unbelievers saw them in pieces it might convince them of the futility of idol-worship and cause their return toward the religion of Sayyidna Ibrahim (علیہ السلام) . The third explanation is given by Kalbi. He says that the object of إِلَيْهِ is کَبِیر (the big). In that case the explanation would be that when the unbelievers, on their return saw the idols in pieces except the big one, who had a hammer resting on his shoulder, they might turn towards it for an explanation and getting no response from it they would see for themselves the helplessness of the idol.

فَجَعَلَهُمْ جُذَاذًا (21:58) The word جُذَاذً is the plural for جُذَ. which means fragment or piece. Thus its meaning is that Sayyidna Ibrahim (علیہ السلام) broke the idols into small pieces. إِلَّا كَبِيرً‌ا لَّهُمْ (Save the big one of them - 21:58) That is, only the biggest idol was left intact and all the rest were broken. It is possible that the one which was left unbroken was either bigger in size or higher in esteem with the unbelievers. لَعَلَّهُمْ إِلَيْهِ يَرْ‌جِعُونَ (So that they may come back to him - 21:58) There can be three explanations to this expression. One, if the object of إِلَيْهِ (to him) is Sayyidna Ibrahim (علیہ السلام) then the meaning would be that he himself wanted the unbelievers to ask him why he had broken the idols which would give him a chance to sneer at them that what they worshipped could not even look after themselves. The second meaning of إِلَيْهِ يَرْ‌جِعُونَ could be that he destroyed the idols in the hope that when the unbelievers saw them in pieces it might convince them of the futility of idol-worship and cause their return toward the religion of Sayyidna Ibrahim (علیہ السلام) . The third explanation is given by Kalbi. He says that the object of إِلَيْهِ is کَبِیر (the big). In that case the explanation would be that when the unbelievers, on their return saw the idols in pieces except the big one, who had a hammer resting on his shoulder, they might turn towards it for an explanation and getting no response from it they would see for themselves the helplessness of the idol.

فَجَعَلَهُمْ جُذَاذًا (21:58) The word جُذَاذً is the plural for جُذَ. which means fragment or piece. Thus its meaning is that Sayyidna Ibrahim (علیہ السلام) broke the idols into small pieces. إِلَّا كَبِيرً‌ا لَّهُمْ (Save the big one of them - 21:58) That is, only the biggest idol was left intact and all the rest were broken. It is possible that the one which was left unbroken was either bigger in size or higher in esteem with the unbelievers. لَعَلَّهُمْ إِلَيْهِ يَرْ‌جِعُونَ (So that they may come back to him - 21:58) There can be three explanations to this expression. One, if the object of إِلَيْهِ (to him) is Sayyidna Ibrahim (علیہ السلام) then the meaning would be that he himself wanted the unbelievers to ask him why he had broken the idols which would give him a chance to sneer at them that what they worshipped could not even look after themselves. The second meaning of إِلَيْهِ يَرْ‌جِعُونَ could be that he destroyed the idols in the hope that when the unbelievers saw them in pieces it might convince them of the futility of idol-worship and cause their return toward the religion of Sayyidna Ibrahim (علیہ السلام) . The third explanation is given by Kalbi. He says that the object of إِلَيْهِ is کَبِیر (the big). In that case the explanation would be that when the unbelievers, on their return saw the idols in pieces except the big one, who had a hammer resting on his shoulder, they might turn towards it for an explanation and getting no response from it they would see for themselves the helplessness of the idol.

The words of Sayyidna Ibrahim (علیہ السلام) were not untrue, but only allusions قَالَ بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (He said, "Rather, this is done by this chief of theirs. So, ask them if they were to speak." - 21:63) When the community of Sayyidna Ibrahim (علیہ السلام) got hold of him and asked him to confess his guilt, he said "The big one among them has done it. Why don't you ask him, if he can speak"? The point to consider here is that the idols were broken by Sayyidna Ibrahim (علیہ السلام) and its denial and attributing the deed to the big idol, was contrary to fact and constituted an untruth. The exalted position of Sayyidna Ibrahim (علیہ السلام) renders such a conclusion untenable. The exegesists have put forward several explanations to sort out this matter. One of them is that his statement is in the nature of an assumption i.e. why not considering the possibility that the deed was done by the big idol? And a supposition which is contrary to facts is not a lie as the Qur’ an itself says إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (If the Ralhman [ All-Merciful ] has a son then I am the first to serve him - 43:81). But the most convincing and straight forward explanation is the one adopted by al-Bahr ul-Muhit, Qurtubi and Ruh ul-Ma` ani, which says that it is a metaphoric attribution (اَسنَاد مجَازی), that is the act which was done by Sayyidna Ibrahim (علیہ السلام) was attributed to the big idol by way of metaphoric attribution because it was this idol which, by reason of the reverence that it commanded in the whole community, persuaded Sayyidna Ibrahim (علیہ السلام) to do what he did with the smaller idols. It is like amputating a thief’ s hand and then telling him that none but his own misdeeds are responsible for the amputation. Sayyidna Ibrahim (علیہ السلام) had also attributed the breaking of the idols to the big idol by placing an axe on its shoulder or in its hands, thus pointing an accusing finger towards it. He reinforced this suspicion by his word when he suggested to the unbelievers that they should enquire from the big idol as to who had destroyed the other idols. It is a case of metaphoric attribution (اسناد مجازی) which is very well illustrated in an Arabic saying انبت الربیہع البقلۃ ، that is the spring rains have raised crops. Although in actual fact it is God who produces and nourishes the crops, yet it has been ascribed to a visible cause, and no one can call it a lie. In the same manner Sayyidna Ibrahim (علیہ السلام) was not telling an untruth when he attributed the act to the big idol. His adoption of this act of dissimulation in fact served many religious interests; one of them being to make the people aware of the possibility that perhaps the big idol was infuriated with the smaller idols because they too were worshipped with the same degree of reverence as itself. If they could be made to think on these lines, it could have opened the route to belief in the Oneness of Allah. If the big idol was not willing to accept the idols as objects of worship how could Allah, the Creator of all living things, agree to share His authority with anyone? Secondly, perhaps they also wondered that if the idols whom they worshipped were really as powerful as they thought them to be, how could anyone have broken them with impunity? Thirdly, if the charge of breaking the smaller idols could be laid against the big idol, then it would be quite pertinent to ask that in that event it should also have the power of speech. That is why Sayyidna Ibrahim I said فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (So, ask them if they were to speak. - 21:63). Thus it is really not necessary to put farfetched meanings into his words which should be interpreted in a plain, straight forward manner. He attributed the deed to the big idol by way of metaphoric attribution. This was not contrary to facts nor did it constitute an untruth. Three untruths ascribed to Sayyidna Ibrahim (علیہ السلام) Now the point to consider is that the Holy Prophet ﷺ himself has said according to some authentic traditions that انّ ابراھیم (علیہ السلام) لم یکذب غیر ثلاث (Bukhari and Muslim). That is Sayyidna Ibrahim (علیہ السلام) never spoke an untruth except on three occasions, and then those three occasions have been described in the same hadith in some detail. The saying goes on to narrate that two out of the three untruths were spoken solely in the way of Allah. One of them is this verse بَلْ فَعَلَهُ كَبِيرُ‌هُمْ (Rather this is done by this chief - 21:63). The second one relates to Eid day when he said to his familyإِنِّي سَقِيمٌ (I am sick - 37:89), and the third one was spoken to save his wife, from harm. This happened when he was travelling with his wife Sayyidah Sarah ؓ ، and passed through a settlement whose ruler was cruel and depraved and who used to seize the wives of other people and subject them to sexual abuse. However, he spared those who were accompanied by their fathers or brothers. When Sayyidna Ibrahim (علیہ السلام) reached this city, the ruler was informed about the arrival of the couple. So he got Sayyidah Sarah ؓ arrested and brought before him. When the ruler's men came to arrest her, they enquired from Sayyidna Ibrahim (علیہ السلام) about his relationship with her. Fearing the evil intentions of the wicked ruler Sayyidna Ibrahim (علیہ السلام) said that she was his sister. (It is this episode which is referred to in the hadith as the third lie) Despite this declaration they took her away with them. Sayyidna Ibrahim (علیہ السلام) had already briefed her that she should also tell the ruler that she was his sister, because according to Islamic relationship they were brother and sister as they were the only two Muslims in that land and hence according to Muslim brotherhood that relationship was valid. Sayyidna Ibrahim (علیہ السلام) lacked the strength to defend himself and his wife against the ruler and his men, so he started praying to invoke Allah's Mercy. When Sayyidah Sarah ؓ was brought before the ruler, he started making advances to her, and in punishment he was turned into a cripple. Then he begged her to pray for him to return to normal in which case he would let her go without harm. When Sayyidah Sarah ؓ prayed for him and he returned to normal, he broke his promise and again tried to molest her and again became a cripple. This was repeated thrice and ultimately he gave up and sent back Sayyidah Sarah ؓ to Sayyidna Ibrahim (علیہ السلام) . This is a summary of the hadith. However, three lies have been ascribed to Sayyidna Ibrahim (علیہ السلام) clearly in this hadith which is against the position and dignity of the prophethood. But the hadith contains in itself a refutation of this charge i.e. none of the three episodes reveal that a deliberate lie was told. They were mere dissimulations (تَورِیَہ) which are permissible and legitimate if spoken in defense of oneself from cruelty and do not fall within the definition of a lie. The reasoning for this is given in the hadith itself i.e. Sayyidna Ibrahim (علیہ السلام) had told Sayyidah Sarah ؓ that he had informed the ruler's men that she was his sister and that she should also say the same, because they were indeed brother and sister in the wider sense of universal Muslim brotherhood. This is called tauriyah (dissembling) where the words used may be interpreted differently, so that the listener understands them one way whereas the speaker means something else. Tauriyah is permissible by consensus of Islamic jurists if used to save oneself from injustice. This is totally different from Shiite's Taqqiyah (تَقِّیَہ), which is an outright lie. In Taqqaiya one does not only speak a lie but also acts on it, while in the case of tauriyah it is not a lie in the real sense as the speaker uses words which are capable of conveying his intentions as in the case of Sayyidna Ibrahim (علیہ السلام) calling Sayyidah Sarah ؓ as his sister which was true in the sense that both were Muslims and Islam constitutes a universal brotherhood. Same argument can be put forward in the case of his other two utterances. It has been explained above that he said بَلْ فَعَلَهُ كَبِيرُ‌هُمْ as a tauriyah to refer the act toward the big idol by way of metaphor (اسناد مجازی). As for his saying, إِنِّي سَقِيمٌ, in common parlance the word Saqeem (سقیم) means sick but it also means depressed, dejected, despondent and weak. Sayyidna Ibrahim (علیہ السلام) said in the latter sense which was absolutely true keeping in considering his feelings against the unbelievers, but the people took it in the popular sense i.e. sickness. Then the wording of the hadith that two out of the three lies were to promote belief in the One and true Allah suggests that they were not sins, because no one can hope to please Allah by committing an act of sin. It is sheer ignorance to deny the authenticity of the lies of Sayyidna Ibrahim (علیہ السلام) Some Muslims who are influenced by the writings of western orientalists and Mirza Qadyani have declared this saying as unauthentic despite the fact that its narrators are reliable persons, because it accuses Sayyidna Ibrahim (علیہ السلام) of lying which is against the spirit of Qur'an, and that it is better to declare all the narrators of the saying as unreliable rather than to label Sayyidna Ibrahim (علیہ السلام) as a liar. From this they also made a rule that any saying, no matter how authentic its source might be, should be rejected if it is in conflict with the teachings of Qur'an. This ruling is absolutely valid and acceptable to entire Ummah, but the point is that the religious scholars have spent all their lives in researching each and every hadith, and none of those which they have accepted as authentic conflicts with the teachings of the Qur'an. Such people lacking knowledge and being misguided do not hesitate to reject a hadith and then justify the rejection by arguing that it is in conflict with the Qur'an. In the present case the saying itself makes it clear that the words which may be interpreted as lies is only tauriyah. As for the question why the words of tauriyah are called lies in the saying, the answer is that the slightest slip of those who are close to God is taken seriously, as can be seen in the previous Surah Taha when Sayyidna 'Adam's (علیہ السلام) slip and mistake is referred by the word عصٰی (disobeyed - 21:121) and غَوٰی (got misled - 20:121). It can be seen that whereas small mistakes can be forgiven and set aside in the case of common people, the same slips are considered as serious offences when committed by those who are dear to Allah Ta` ala. The Holy Qur'an recounts at many places Allah's displeasure over prophets in such situations. The hadith of Shafa` ah (intercession before Allah Ta` ala) which is famous and well known says that on the Day of Resurrection all people will gather together, and request prophets from Sayyidna 'Adam (علیہ السلام) upto the last prophet who came before the coming of the Holy Prophet ﷺ one by one for Shaf 'ah (intercession) that they be judged quickly. Every prophet will excuse himself from Shafa` ah (intercession) recounting one or more of his slips or mistakes. At last the entire humanity will approach the last of the prophets Sayyidna Muhammad ﷺ and he will perform ashshafa'ah al-kubra. According to this saying Sayyidna Ibrahim (علیہ السلام) will excuse himself quoting these utterances which though said as tauriyah and were, therefore, not lies in actual fact, were, none the less, below the dignity of a prophet. This lapse has been described as a lie in the hadith. This was well within the prerogative of the Holy Prophet ﷺ ، and to the extent of narration of this saying we too may repeat it. But it is not permitted to anyone, except, when quoting the Qur'an or this hadith, to say that Sayyidna Ibrahim (علیہ السلام) had told a lie. The same view has been taken by Qurtubi and al-Bahr ul-Muhit in the commentary of Surah Ta-Ha in connection with Sayyidna Adam (علیہ السلام) . Reference to a delicate hint regarding sincerity of action arising from the saying Out of the three lies which have been attributed to Sayyidna Ibrahim (علیہ السلام) in the saying two are said to be in the way of Allah Ta ala, but the third lie which was about Sayyidah Sarah ؓ was not said to be in the way of Allah Ta` ala, although saving the chastity of one's wife is very much- a part of religious duty. On this point, in the commentary by Qurtubi, a very delicate suggestion by Qazi Abu Bakr Ibn Al-` Arabi has been reproduced which is apt to shatter the peace of mind of the pious and God fearing persons: in saving the chastity of one's wife, though an act of religious duty, there was also an element of personal interest in protecting his wife's honour. Because of the mixed motives this third incident has been excluded from the category of acts which are performed for Allah Ta` ala, because Allah Ta` ala has said أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Look, to Allah alone belongs the pure faith - 39:3). Had some common man like us been involved in such an incident, then the act would have surely qualified as an act which are performed to win the goodwill of God. But in view of the exalted position of the prophets, the smallest degree of personal motive was regarded against the perfect quality of their devotion. How the fire of Namrud turned into pleasant garden for Sayyidna Ibrahim (علیہ السلام) Those who do not believe in miracles and supernatural events have given strange meaning to this episode. The philosophical assumption: that attributes which are attached with and complementary to something are not separable - is by itself fallacious. The fact is that nothing in this world is essential to or inseparable from something else. God gave to fire an attribute that it should burn and to water that it should cool, but these attributes are customary and habitual but not rationally necessary. No philosopher has so for been able to advance a convincing argument about these attributes being rational. Thus these attributes being only habitual, they can be changed whenever God so wills. If God so wills, fire can act as a coolant and water as a burning agent, and it cannot be held as rationally impossible. This is what happens when Allah Ta’ ala reveals His miracles in support of the missions of His prophets. Thus He commanded the fire of Namrud to cool down and the fire obeyed, and if the word بَرداً (cool) was not followed by the word سلَامَاً (safe) the fire would have cooled like ice and would have caused him harm. The Qur’ an says about the people of Nuh (علیہ السلام) when they were drowned in water that أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا (they were drowned, and admitted into a Fire - 71:25). حَرِّ‌قُوهُ (Burn him - 21:68) that is the entire community and Namrud decided to burn him in fire. The historic version is that for full one month the entire population of the city were busy collecting fire wood for this purpose. Then after lighting the fire wood they fanned it to make it burn ferociously for the next seven days, until the flames rose high up into the sky. When the fire blazed with full ferocity they decided to throw Sayyidna Ibrahim (علیہ السلام) into it. But the fire was burning with such intensity that no one dared to approach it. Then the Shaitan gave them the idea to use a catapult to throw him into the fire. While people were preparing to throw Allah's Friend (خلِیل) into the sea of fire all the angels and all the creatures of the earth and sky cried out in unison at the fate that lay in store for Sayyidna Ibrahim (علیہ السلام) . At that Allah Ta` ala permitted them all to help Sayyidna Ibrahim (علیہ السلام) . When the angels asked Sayyidna Ibrahim (علیہ السلام) whether he needed their help. He replied that Allah was enough to help him and that He was watching over him. Jibra'il al-Ameen (علیہ السلام) enquired whether he could render him any help to which Sayyidna Ibrahim (علیہ السلام) replied, "of course I need help, but from Allah, not from you". (Mazhari)

The words of Sayyidna Ibrahim (علیہ السلام) were not untrue, but only allusions قَالَ بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (He said, "Rather, this is done by this chief of theirs. So, ask them if they were to speak." - 21:63) When the community of Sayyidna Ibrahim (علیہ السلام) got hold of him and asked him to confess his guilt, he said "The big one among them has done it. Why don't you ask him, if he can speak"? The point to consider here is that the idols were broken by Sayyidna Ibrahim (علیہ السلام) and its denial and attributing the deed to the big idol, was contrary to fact and constituted an untruth. The exalted position of Sayyidna Ibrahim (علیہ السلام) renders such a conclusion untenable. The exegesists have put forward several explanations to sort out this matter. One of them is that his statement is in the nature of an assumption i.e. why not considering the possibility that the deed was done by the big idol? And a supposition which is contrary to facts is not a lie as the Qur’ an itself says إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (If the Ralhman [ All-Merciful ] has a son then I am the first to serve him - 43:81). But the most convincing and straight forward explanation is the one adopted by al-Bahr ul-Muhit, Qurtubi and Ruh ul-Ma` ani, which says that it is a metaphoric attribution (اَسنَاد مجَازی), that is the act which was done by Sayyidna Ibrahim (علیہ السلام) was attributed to the big idol by way of metaphoric attribution because it was this idol which, by reason of the reverence that it commanded in the whole community, persuaded Sayyidna Ibrahim (علیہ السلام) to do what he did with the smaller idols. It is like amputating a thief’ s hand and then telling him that none but his own misdeeds are responsible for the amputation. Sayyidna Ibrahim (علیہ السلام) had also attributed the breaking of the idols to the big idol by placing an axe on its shoulder or in its hands, thus pointing an accusing finger towards it. He reinforced this suspicion by his word when he suggested to the unbelievers that they should enquire from the big idol as to who had destroyed the other idols. It is a case of metaphoric attribution (اسناد مجازی) which is very well illustrated in an Arabic saying انبت الربیہع البقلۃ ، that is the spring rains have raised crops. Although in actual fact it is God who produces and nourishes the crops, yet it has been ascribed to a visible cause, and no one can call it a lie. In the same manner Sayyidna Ibrahim (علیہ السلام) was not telling an untruth when he attributed the act to the big idol. His adoption of this act of dissimulation in fact served many religious interests; one of them being to make the people aware of the possibility that perhaps the big idol was infuriated with the smaller idols because they too were worshipped with the same degree of reverence as itself. If they could be made to think on these lines, it could have opened the route to belief in the Oneness of Allah. If the big idol was not willing to accept the idols as objects of worship how could Allah, the Creator of all living things, agree to share His authority with anyone? Secondly, perhaps they also wondered that if the idols whom they worshipped were really as powerful as they thought them to be, how could anyone have broken them with impunity? Thirdly, if the charge of breaking the smaller idols could be laid against the big idol, then it would be quite pertinent to ask that in that event it should also have the power of speech. That is why Sayyidna Ibrahim I said فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (So, ask them if they were to speak. - 21:63). Thus it is really not necessary to put farfetched meanings into his words which should be interpreted in a plain, straight forward manner. He attributed the deed to the big idol by way of metaphoric attribution. This was not contrary to facts nor did it constitute an untruth. Three untruths ascribed to Sayyidna Ibrahim (علیہ السلام) Now the point to consider is that the Holy Prophet ﷺ himself has said according to some authentic traditions that انّ ابراھیم (علیہ السلام) لم یکذب غیر ثلاث (Bukhari and Muslim). That is Sayyidna Ibrahim (علیہ السلام) never spoke an untruth except on three occasions, and then those three occasions have been described in the same hadith in some detail. The saying goes on to narrate that two out of the three untruths were spoken solely in the way of Allah. One of them is this verse بَلْ فَعَلَهُ كَبِيرُ‌هُمْ (Rather this is done by this chief - 21:63). The second one relates to Eid day when he said to his familyإِنِّي سَقِيمٌ (I am sick - 37:89), and the third one was spoken to save his wife, from harm. This happened when he was travelling with his wife Sayyidah Sarah ؓ ، and passed through a settlement whose ruler was cruel and depraved and who used to seize the wives of other people and subject them to sexual abuse. However, he spared those who were accompanied by their fathers or brothers. When Sayyidna Ibrahim (علیہ السلام) reached this city, the ruler was informed about the arrival of the couple. So he got Sayyidah Sarah ؓ arrested and brought before him. When the ruler's men came to arrest her, they enquired from Sayyidna Ibrahim (علیہ السلام) about his relationship with her. Fearing the evil intentions of the wicked ruler Sayyidna Ibrahim (علیہ السلام) said that she was his sister. (It is this episode which is referred to in the hadith as the third lie) Despite this declaration they took her away with them. Sayyidna Ibrahim (علیہ السلام) had already briefed her that she should also tell the ruler that she was his sister, because according to Islamic relationship they were brother and sister as they were the only two Muslims in that land and hence according to Muslim brotherhood that relationship was valid. Sayyidna Ibrahim (علیہ السلام) lacked the strength to defend himself and his wife against the ruler and his men, so he started praying to invoke Allah's Mercy. When Sayyidah Sarah ؓ was brought before the ruler, he started making advances to her, and in punishment he was turned into a cripple. Then he begged her to pray for him to return to normal in which case he would let her go without harm. When Sayyidah Sarah ؓ prayed for him and he returned to normal, he broke his promise and again tried to molest her and again became a cripple. This was repeated thrice and ultimately he gave up and sent back Sayyidah Sarah ؓ to Sayyidna Ibrahim (علیہ السلام) . This is a summary of the hadith. However, three lies have been ascribed to Sayyidna Ibrahim (علیہ السلام) clearly in this hadith which is against the position and dignity of the prophethood. But the hadith contains in itself a refutation of this charge i.e. none of the three episodes reveal that a deliberate lie was told. They were mere dissimulations (تَورِیَہ) which are permissible and legitimate if spoken in defense of oneself from cruelty and do not fall within the definition of a lie. The reasoning for this is given in the hadith itself i.e. Sayyidna Ibrahim (علیہ السلام) had told Sayyidah Sarah ؓ that he had informed the ruler's men that she was his sister and that she should also say the same, because they were indeed brother and sister in the wider sense of universal Muslim brotherhood. This is called tauriyah (dissembling) where the words used may be interpreted differently, so that the listener understands them one way whereas the speaker means something else. Tauriyah is permissible by consensus of Islamic jurists if used to save oneself from injustice. This is totally different from Shiite's Taqqiyah (تَقِّیَہ), which is an outright lie. In Taqqaiya one does not only speak a lie but also acts on it, while in the case of tauriyah it is not a lie in the real sense as the speaker uses words which are capable of conveying his intentions as in the case of Sayyidna Ibrahim (علیہ السلام) calling Sayyidah Sarah ؓ as his sister which was true in the sense that both were Muslims and Islam constitutes a universal brotherhood. Same argument can be put forward in the case of his other two utterances. It has been explained above that he said بَلْ فَعَلَهُ كَبِيرُ‌هُمْ as a tauriyah to refer the act toward the big idol by way of metaphor (اسناد مجازی). As for his saying, إِنِّي سَقِيمٌ, in common parlance the word Saqeem (سقیم) means sick but it also means depressed, dejected, despondent and weak. Sayyidna Ibrahim (علیہ السلام) said in the latter sense which was absolutely true keeping in considering his feelings against the unbelievers, but the people took it in the popular sense i.e. sickness. Then the wording of the hadith that two out of the three lies were to promote belief in the One and true Allah suggests that they were not sins, because no one can hope to please Allah by committing an act of sin. It is sheer ignorance to deny the authenticity of the lies of Sayyidna Ibrahim (علیہ السلام) Some Muslims who are influenced by the writings of western orientalists and Mirza Qadyani have declared this saying as unauthentic despite the fact that its narrators are reliable persons, because it accuses Sayyidna Ibrahim (علیہ السلام) of lying which is against the spirit of Qur'an, and that it is better to declare all the narrators of the saying as unreliable rather than to label Sayyidna Ibrahim (علیہ السلام) as a liar. From this they also made a rule that any saying, no matter how authentic its source might be, should be rejected if it is in conflict with the teachings of Qur'an. This ruling is absolutely valid and acceptable to entire Ummah, but the point is that the religious scholars have spent all their lives in researching each and every hadith, and none of those which they have accepted as authentic conflicts with the teachings of the Qur'an. Such people lacking knowledge and being misguided do not hesitate to reject a hadith and then justify the rejection by arguing that it is in conflict with the Qur'an. In the present case the saying itself makes it clear that the words which may be interpreted as lies is only tauriyah. As for the question why the words of tauriyah are called lies in the saying, the answer is that the slightest slip of those who are close to God is taken seriously, as can be seen in the previous Surah Taha when Sayyidna 'Adam's (علیہ السلام) slip and mistake is referred by the word عصٰی (disobeyed - 21:121) and غَوٰی (got misled - 20:121). It can be seen that whereas small mistakes can be forgiven and set aside in the case of common people, the same slips are considered as serious offences when committed by those who are dear to Allah Ta` ala. The Holy Qur'an recounts at many places Allah's displeasure over prophets in such situations. The hadith of Shafa` ah (intercession before Allah Ta` ala) which is famous and well known says that on the Day of Resurrection all people will gather together, and request prophets from Sayyidna 'Adam (علیہ السلام) upto the last prophet who came before the coming of the Holy Prophet ﷺ one by one for Shaf 'ah (intercession) that they be judged quickly. Every prophet will excuse himself from Shafa` ah (intercession) recounting one or more of his slips or mistakes. At last the entire humanity will approach the last of the prophets Sayyidna Muhammad ﷺ and he will perform ashshafa'ah al-kubra. According to this saying Sayyidna Ibrahim (علیہ السلام) will excuse himself quoting these utterances which though said as tauriyah and were, therefore, not lies in actual fact, were, none the less, below the dignity of a prophet. This lapse has been described as a lie in the hadith. This was well within the prerogative of the Holy Prophet ﷺ ، and to the extent of narration of this saying we too may repeat it. But it is not permitted to anyone, except, when quoting the Qur'an or this hadith, to say that Sayyidna Ibrahim (علیہ السلام) had told a lie. The same view has been taken by Qurtubi and al-Bahr ul-Muhit in the commentary of Surah Ta-Ha in connection with Sayyidna Adam (علیہ السلام) . Reference to a delicate hint regarding sincerity of action arising from the saying Out of the three lies which have been attributed to Sayyidna Ibrahim (علیہ السلام) in the saying two are said to be in the way of Allah Ta ala, but the third lie which was about Sayyidah Sarah ؓ was not said to be in the way of Allah Ta` ala, although saving the chastity of one's wife is very much- a part of religious duty. On this point, in the commentary by Qurtubi, a very delicate suggestion by Qazi Abu Bakr Ibn Al-` Arabi has been reproduced which is apt to shatter the peace of mind of the pious and God fearing persons: in saving the chastity of one's wife, though an act of religious duty, there was also an element of personal interest in protecting his wife's honour. Because of the mixed motives this third incident has been excluded from the category of acts which are performed for Allah Ta` ala, because Allah Ta` ala has said أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Look, to Allah alone belongs the pure faith - 39:3). Had some common man like us been involved in such an incident, then the act would have surely qualified as an act which are performed to win the goodwill of God. But in view of the exalted position of the prophets, the smallest degree of personal motive was regarded against the perfect quality of their devotion. How the fire of Namrud turned into pleasant garden for Sayyidna Ibrahim (علیہ السلام) Those who do not believe in miracles and supernatural events have given strange meaning to this episode. The philosophical assumption: that attributes which are attached with and complementary to something are not separable - is by itself fallacious. The fact is that nothing in this world is essential to or inseparable from something else. God gave to fire an attribute that it should burn and to water that it should cool, but these attributes are customary and habitual but not rationally necessary. No philosopher has so for been able to advance a convincing argument about these attributes being rational. Thus these attributes being only habitual, they can be changed whenever God so wills. If God so wills, fire can act as a coolant and water as a burning agent, and it cannot be held as rationally impossible. This is what happens when Allah Ta’ ala reveals His miracles in support of the missions of His prophets. Thus He commanded the fire of Namrud to cool down and the fire obeyed, and if the word بَرداً (cool) was not followed by the word سلَامَاً (safe) the fire would have cooled like ice and would have caused him harm. The Qur’ an says about the people of Nuh (علیہ السلام) when they were drowned in water that أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا (they were drowned, and admitted into a Fire - 71:25). حَرِّ‌قُوهُ (Burn him - 21:68) that is the entire community and Namrud decided to burn him in fire. The historic version is that for full one month the entire population of the city were busy collecting fire wood for this purpose. Then after lighting the fire wood they fanned it to make it burn ferociously for the next seven days, until the flames rose high up into the sky. When the fire blazed with full ferocity they decided to throw Sayyidna Ibrahim (علیہ السلام) into it. But the fire was burning with such intensity that no one dared to approach it. Then the Shaitan gave them the idea to use a catapult to throw him into the fire. While people were preparing to throw Allah's Friend (خلِیل) into the sea of fire all the angels and all the creatures of the earth and sky cried out in unison at the fate that lay in store for Sayyidna Ibrahim (علیہ السلام) . At that Allah Ta` ala permitted them all to help Sayyidna Ibrahim (علیہ السلام) . When the angels asked Sayyidna Ibrahim (علیہ السلام) whether he needed their help. He replied that Allah was enough to help him and that He was watching over him. Jibra'il al-Ameen (علیہ السلام) enquired whether he could render him any help to which Sayyidna Ibrahim (علیہ السلام) replied, "of course I need help, but from Allah, not from you". (Mazhari)

The words of Sayyidna Ibrahim (علیہ السلام) were not untrue, but only allusions قَالَ بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (He said, "Rather, this is done by this chief of theirs. So, ask them if they were to speak." - 21:63) When the community of Sayyidna Ibrahim (علیہ السلام) got hold of him and asked him to confess his guilt, he said "The big one among them has done it. Why don't you ask him, if he can speak"? The point to consider here is that the idols were broken by Sayyidna Ibrahim (علیہ السلام) and its denial and attributing the deed to the big idol, was contrary to fact and constituted an untruth. The exalted position of Sayyidna Ibrahim (علیہ السلام) renders such a conclusion untenable. The exegesists have put forward several explanations to sort out this matter. One of them is that his statement is in the nature of an assumption i.e. why not considering the possibility that the deed was done by the big idol? And a supposition which is contrary to facts is not a lie as the Qur’ an itself says إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (If the Ralhman [ All-Merciful ] has a son then I am the first to serve him - 43:81). But the most convincing and straight forward explanation is the one adopted by al-Bahr ul-Muhit, Qurtubi and Ruh ul-Ma` ani, which says that it is a metaphoric attribution (اَسنَاد مجَازی), that is the act which was done by Sayyidna Ibrahim (علیہ السلام) was attributed to the big idol by way of metaphoric attribution because it was this idol which, by reason of the reverence that it commanded in the whole community, persuaded Sayyidna Ibrahim (علیہ السلام) to do what he did with the smaller idols. It is like amputating a thief’ s hand and then telling him that none but his own misdeeds are responsible for the amputation. Sayyidna Ibrahim (علیہ السلام) had also attributed the breaking of the idols to the big idol by placing an axe on its shoulder or in its hands, thus pointing an accusing finger towards it. He reinforced this suspicion by his word when he suggested to the unbelievers that they should enquire from the big idol as to who had destroyed the other idols. It is a case of metaphoric attribution (اسناد مجازی) which is very well illustrated in an Arabic saying انبت الربیہع البقلۃ ، that is the spring rains have raised crops. Although in actual fact it is God who produces and nourishes the crops, yet it has been ascribed to a visible cause, and no one can call it a lie. In the same manner Sayyidna Ibrahim (علیہ السلام) was not telling an untruth when he attributed the act to the big idol. His adoption of this act of dissimulation in fact served many religious interests; one of them being to make the people aware of the possibility that perhaps the big idol was infuriated with the smaller idols because they too were worshipped with the same degree of reverence as itself. If they could be made to think on these lines, it could have opened the route to belief in the Oneness of Allah. If the big idol was not willing to accept the idols as objects of worship how could Allah, the Creator of all living things, agree to share His authority with anyone? Secondly, perhaps they also wondered that if the idols whom they worshipped were really as powerful as they thought them to be, how could anyone have broken them with impunity? Thirdly, if the charge of breaking the smaller idols could be laid against the big idol, then it would be quite pertinent to ask that in that event it should also have the power of speech. That is why Sayyidna Ibrahim I said فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (So, ask them if they were to speak. - 21:63). Thus it is really not necessary to put farfetched meanings into his words which should be interpreted in a plain, straight forward manner. He attributed the deed to the big idol by way of metaphoric attribution. This was not contrary to facts nor did it constitute an untruth. Three untruths ascribed to Sayyidna Ibrahim (علیہ السلام) Now the point to consider is that the Holy Prophet ﷺ himself has said according to some authentic traditions that انّ ابراھیم (علیہ السلام) لم یکذب غیر ثلاث (Bukhari and Muslim). That is Sayyidna Ibrahim (علیہ السلام) never spoke an untruth except on three occasions, and then those three occasions have been described in the same hadith in some detail. The saying goes on to narrate that two out of the three untruths were spoken solely in the way of Allah. One of them is this verse بَلْ فَعَلَهُ كَبِيرُ‌هُمْ (Rather this is done by this chief - 21:63). The second one relates to Eid day when he said to his familyإِنِّي سَقِيمٌ (I am sick - 37:89), and the third one was spoken to save his wife, from harm. This happened when he was travelling with his wife Sayyidah Sarah ؓ ، and passed through a settlement whose ruler was cruel and depraved and who used to seize the wives of other people and subject them to sexual abuse. However, he spared those who were accompanied by their fathers or brothers. When Sayyidna Ibrahim (علیہ السلام) reached this city, the ruler was informed about the arrival of the couple. So he got Sayyidah Sarah ؓ arrested and brought before him. When the ruler's men came to arrest her, they enquired from Sayyidna Ibrahim (علیہ السلام) about his relationship with her. Fearing the evil intentions of the wicked ruler Sayyidna Ibrahim (علیہ السلام) said that she was his sister. (It is this episode which is referred to in the hadith as the third lie) Despite this declaration they took her away with them. Sayyidna Ibrahim (علیہ السلام) had already briefed her that she should also tell the ruler that she was his sister, because according to Islamic relationship they were brother and sister as they were the only two Muslims in that land and hence according to Muslim brotherhood that relationship was valid. Sayyidna Ibrahim (علیہ السلام) lacked the strength to defend himself and his wife against the ruler and his men, so he started praying to invoke Allah's Mercy. When Sayyidah Sarah ؓ was brought before the ruler, he started making advances to her, and in punishment he was turned into a cripple. Then he begged her to pray for him to return to normal in which case he would let her go without harm. When Sayyidah Sarah ؓ prayed for him and he returned to normal, he broke his promise and again tried to molest her and again became a cripple. This was repeated thrice and ultimately he gave up and sent back Sayyidah Sarah ؓ to Sayyidna Ibrahim (علیہ السلام) . This is a summary of the hadith. However, three lies have been ascribed to Sayyidna Ibrahim (علیہ السلام) clearly in this hadith which is against the position and dignity of the prophethood. But the hadith contains in itself a refutation of this charge i.e. none of the three episodes reveal that a deliberate lie was told. They were mere dissimulations (تَورِیَہ) which are permissible and legitimate if spoken in defense of oneself from cruelty and do not fall within the definition of a lie. The reasoning for this is given in the hadith itself i.e. Sayyidna Ibrahim (علیہ السلام) had told Sayyidah Sarah ؓ that he had informed the ruler's men that she was his sister and that she should also say the same, because they were indeed brother and sister in the wider sense of universal Muslim brotherhood. This is called tauriyah (dissembling) where the words used may be interpreted differently, so that the listener understands them one way whereas the speaker means something else. Tauriyah is permissible by consensus of Islamic jurists if used to save oneself from injustice. This is totally different from Shiite's Taqqiyah (تَقِّیَہ), which is an outright lie. In Taqqaiya one does not only speak a lie but also acts on it, while in the case of tauriyah it is not a lie in the real sense as the speaker uses words which are capable of conveying his intentions as in the case of Sayyidna Ibrahim (علیہ السلام) calling Sayyidah Sarah ؓ as his sister which was true in the sense that both were Muslims and Islam constitutes a universal brotherhood. Same argument can be put forward in the case of his other two utterances. It has been explained above that he said بَلْ فَعَلَهُ كَبِيرُ‌هُمْ as a tauriyah to refer the act toward the big idol by way of metaphor (اسناد مجازی). As for his saying, إِنِّي سَقِيمٌ, in common parlance the word Saqeem (سقیم) means sick but it also means depressed, dejected, despondent and weak. Sayyidna Ibrahim (علیہ السلام) said in the latter sense which was absolutely true keeping in considering his feelings against the unbelievers, but the people took it in the popular sense i.e. sickness. Then the wording of the hadith that two out of the three lies were to promote belief in the One and true Allah suggests that they were not sins, because no one can hope to please Allah by committing an act of sin. It is sheer ignorance to deny the authenticity of the lies of Sayyidna Ibrahim (علیہ السلام) Some Muslims who are influenced by the writings of western orientalists and Mirza Qadyani have declared this saying as unauthentic despite the fact that its narrators are reliable persons, because it accuses Sayyidna Ibrahim (علیہ السلام) of lying which is against the spirit of Qur'an, and that it is better to declare all the narrators of the saying as unreliable rather than to label Sayyidna Ibrahim (علیہ السلام) as a liar. From this they also made a rule that any saying, no matter how authentic its source might be, should be rejected if it is in conflict with the teachings of Qur'an. This ruling is absolutely valid and acceptable to entire Ummah, but the point is that the religious scholars have spent all their lives in researching each and every hadith, and none of those which they have accepted as authentic conflicts with the teachings of the Qur'an. Such people lacking knowledge and being misguided do not hesitate to reject a hadith and then justify the rejection by arguing that it is in conflict with the Qur'an. In the present case the saying itself makes it clear that the words which may be interpreted as lies is only tauriyah. As for the question why the words of tauriyah are called lies in the saying, the answer is that the slightest slip of those who are close to God is taken seriously, as can be seen in the previous Surah Taha when Sayyidna 'Adam's (علیہ السلام) slip and mistake is referred by the word عصٰی (disobeyed - 21:121) and غَوٰی (got misled - 20:121). It can be seen that whereas small mistakes can be forgiven and set aside in the case of common people, the same slips are considered as serious offences when committed by those who are dear to Allah Ta` ala. The Holy Qur'an recounts at many places Allah's displeasure over prophets in such situations. The hadith of Shafa` ah (intercession before Allah Ta` ala) which is famous and well known says that on the Day of Resurrection all people will gather together, and request prophets from Sayyidna 'Adam (علیہ السلام) upto the last prophet who came before the coming of the Holy Prophet ﷺ one by one for Shaf 'ah (intercession) that they be judged quickly. Every prophet will excuse himself from Shafa` ah (intercession) recounting one or more of his slips or mistakes. At last the entire humanity will approach the last of the prophets Sayyidna Muhammad ﷺ and he will perform ashshafa'ah al-kubra. According to this saying Sayyidna Ibrahim (علیہ السلام) will excuse himself quoting these utterances which though said as tauriyah and were, therefore, not lies in actual fact, were, none the less, below the dignity of a prophet. This lapse has been described as a lie in the hadith. This was well within the prerogative of the Holy Prophet ﷺ ، and to the extent of narration of this saying we too may repeat it. But it is not permitted to anyone, except, when quoting the Qur'an or this hadith, to say that Sayyidna Ibrahim (علیہ السلام) had told a lie. The same view has been taken by Qurtubi and al-Bahr ul-Muhit in the commentary of Surah Ta-Ha in connection with Sayyidna Adam (علیہ السلام) . Reference to a delicate hint regarding sincerity of action arising from the saying Out of the three lies which have been attributed to Sayyidna Ibrahim (علیہ السلام) in the saying two are said to be in the way of Allah Ta ala, but the third lie which was about Sayyidah Sarah ؓ was not said to be in the way of Allah Ta` ala, although saving the chastity of one's wife is very much- a part of religious duty. On this point, in the commentary by Qurtubi, a very delicate suggestion by Qazi Abu Bakr Ibn Al-` Arabi has been reproduced which is apt to shatter the peace of mind of the pious and God fearing persons: in saving the chastity of one's wife, though an act of religious duty, there was also an element of personal interest in protecting his wife's honour. Because of the mixed motives this third incident has been excluded from the category of acts which are performed for Allah Ta` ala, because Allah Ta` ala has said أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Look, to Allah alone belongs the pure faith - 39:3). Had some common man like us been involved in such an incident, then the act would have surely qualified as an act which are performed to win the goodwill of God. But in view of the exalted position of the prophets, the smallest degree of personal motive was regarded against the perfect quality of their devotion. How the fire of Namrud turned into pleasant garden for Sayyidna Ibrahim (علیہ السلام) Those who do not believe in miracles and supernatural events have given strange meaning to this episode. The philosophical assumption: that attributes which are attached with and complementary to something are not separable - is by itself fallacious. The fact is that nothing in this world is essential to or inseparable from something else. God gave to fire an attribute that it should burn and to water that it should cool, but these attributes are customary and habitual but not rationally necessary. No philosopher has so for been able to advance a convincing argument about these attributes being rational. Thus these attributes being only habitual, they can be changed whenever God so wills. If God so wills, fire can act as a coolant and water as a burning agent, and it cannot be held as rationally impossible. This is what happens when Allah Ta’ ala reveals His miracles in support of the missions of His prophets. Thus He commanded the fire of Namrud to cool down and the fire obeyed, and if the word بَرداً (cool) was not followed by the word سلَامَاً (safe) the fire would have cooled like ice and would have caused him harm. The Qur’ an says about the people of Nuh (علیہ السلام) when they were drowned in water that أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا (they were drowned, and admitted into a Fire - 71:25). حَرِّ‌قُوهُ (Burn him - 21:68) that is the entire community and Namrud decided to burn him in fire. The historic version is that for full one month the entire population of the city were busy collecting fire wood for this purpose. Then after lighting the fire wood they fanned it to make it burn ferociously for the next seven days, until the flames rose high up into the sky. When the fire blazed with full ferocity they decided to throw Sayyidna Ibrahim (علیہ السلام) into it. But the fire was burning with such intensity that no one dared to approach it. Then the Shaitan gave them the idea to use a catapult to throw him into the fire. While people were preparing to throw Allah's Friend (خلِیل) into the sea of fire all the angels and all the creatures of the earth and sky cried out in unison at the fate that lay in store for Sayyidna Ibrahim (علیہ السلام) . At that Allah Ta` ala permitted them all to help Sayyidna Ibrahim (علیہ السلام) . When the angels asked Sayyidna Ibrahim (علیہ السلام) whether he needed their help. He replied that Allah was enough to help him and that He was watching over him. Jibra'il al-Ameen (علیہ السلام) enquired whether he could render him any help to which Sayyidna Ibrahim (علیہ السلام) replied, "of course I need help, but from Allah, not from you". (Mazhari)

The words of Sayyidna Ibrahim (علیہ السلام) were not untrue, but only allusions قَالَ بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (He said, "Rather, this is done by this chief of theirs. So, ask them if they were to speak." - 21:63) When the community of Sayyidna Ibrahim (علیہ السلام) got hold of him and asked him to confess his guilt, he said "The big one among them has done it. Why don't you ask him, if he can speak"? The point to consider here is that the idols were broken by Sayyidna Ibrahim (علیہ السلام) and its denial and attributing the deed to the big idol, was contrary to fact and constituted an untruth. The exalted position of Sayyidna Ibrahim (علیہ السلام) renders such a conclusion untenable. The exegesists have put forward several explanations to sort out this matter. One of them is that his statement is in the nature of an assumption i.e. why not considering the possibility that the deed was done by the big idol? And a supposition which is contrary to facts is not a lie as the Qur’ an itself says إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (If the Ralhman [ All-Merciful ] has a son then I am the first to serve him - 43:81). But the most convincing and straight forward explanation is the one adopted by al-Bahr ul-Muhit, Qurtubi and Ruh ul-Ma` ani, which says that it is a metaphoric attribution (اَسنَاد مجَازی), that is the act which was done by Sayyidna Ibrahim (علیہ السلام) was attributed to the big idol by way of metaphoric attribution because it was this idol which, by reason of the reverence that it commanded in the whole community, persuaded Sayyidna Ibrahim (علیہ السلام) to do what he did with the smaller idols. It is like amputating a thief’ s hand and then telling him that none but his own misdeeds are responsible for the amputation. Sayyidna Ibrahim (علیہ السلام) had also attributed the breaking of the idols to the big idol by placing an axe on its shoulder or in its hands, thus pointing an accusing finger towards it. He reinforced this suspicion by his word when he suggested to the unbelievers that they should enquire from the big idol as to who had destroyed the other idols. It is a case of metaphoric attribution (اسناد مجازی) which is very well illustrated in an Arabic saying انبت الربیہع البقلۃ ، that is the spring rains have raised crops. Although in actual fact it is God who produces and nourishes the crops, yet it has been ascribed to a visible cause, and no one can call it a lie. In the same manner Sayyidna Ibrahim (علیہ السلام) was not telling an untruth when he attributed the act to the big idol. His adoption of this act of dissimulation in fact served many religious interests; one of them being to make the people aware of the possibility that perhaps the big idol was infuriated with the smaller idols because they too were worshipped with the same degree of reverence as itself. If they could be made to think on these lines, it could have opened the route to belief in the Oneness of Allah. If the big idol was not willing to accept the idols as objects of worship how could Allah, the Creator of all living things, agree to share His authority with anyone? Secondly, perhaps they also wondered that if the idols whom they worshipped were really as powerful as they thought them to be, how could anyone have broken them with impunity? Thirdly, if the charge of breaking the smaller idols could be laid against the big idol, then it would be quite pertinent to ask that in that event it should also have the power of speech. That is why Sayyidna Ibrahim I said فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (So, ask them if they were to speak. - 21:63). Thus it is really not necessary to put farfetched meanings into his words which should be interpreted in a plain, straight forward manner. He attributed the deed to the big idol by way of metaphoric attribution. This was not contrary to facts nor did it constitute an untruth. Three untruths ascribed to Sayyidna Ibrahim (علیہ السلام) Now the point to consider is that the Holy Prophet ﷺ himself has said according to some authentic traditions that انّ ابراھیم (علیہ السلام) لم یکذب غیر ثلاث (Bukhari and Muslim). That is Sayyidna Ibrahim (علیہ السلام) never spoke an untruth except on three occasions, and then those three occasions have been described in the same hadith in some detail. The saying goes on to narrate that two out of the three untruths were spoken solely in the way of Allah. One of them is this verse بَلْ فَعَلَهُ كَبِيرُ‌هُمْ (Rather this is done by this chief - 21:63). The second one relates to Eid day when he said to his familyإِنِّي سَقِيمٌ (I am sick - 37:89), and the third one was spoken to save his wife, from harm. This happened when he was travelling with his wife Sayyidah Sarah ؓ ، and passed through a settlement whose ruler was cruel and depraved and who used to seize the wives of other people and subject them to sexual abuse. However, he spared those who were accompanied by their fathers or brothers. When Sayyidna Ibrahim (علیہ السلام) reached this city, the ruler was informed about the arrival of the couple. So he got Sayyidah Sarah ؓ arrested and brought before him. When the ruler's men came to arrest her, they enquired from Sayyidna Ibrahim (علیہ السلام) about his relationship with her. Fearing the evil intentions of the wicked ruler Sayyidna Ibrahim (علیہ السلام) said that she was his sister. (It is this episode which is referred to in the hadith as the third lie) Despite this declaration they took her away with them. Sayyidna Ibrahim (علیہ السلام) had already briefed her that she should also tell the ruler that she was his sister, because according to Islamic relationship they were brother and sister as they were the only two Muslims in that land and hence according to Muslim brotherhood that relationship was valid. Sayyidna Ibrahim (علیہ السلام) lacked the strength to defend himself and his wife against the ruler and his men, so he started praying to invoke Allah's Mercy. When Sayyidah Sarah ؓ was brought before the ruler, he started making advances to her, and in punishment he was turned into a cripple. Then he begged her to pray for him to return to normal in which case he would let her go without harm. When Sayyidah Sarah ؓ prayed for him and he returned to normal, he broke his promise and again tried to molest her and again became a cripple. This was repeated thrice and ultimately he gave up and sent back Sayyidah Sarah ؓ to Sayyidna Ibrahim (علیہ السلام) . This is a summary of the hadith. However, three lies have been ascribed to Sayyidna Ibrahim (علیہ السلام) clearly in this hadith which is against the position and dignity of the prophethood. But the hadith contains in itself a refutation of this charge i.e. none of the three episodes reveal that a deliberate lie was told. They were mere dissimulations (تَورِیَہ) which are permissible and legitimate if spoken in defense of oneself from cruelty and do not fall within the definition of a lie. The reasoning for this is given in the hadith itself i.e. Sayyidna Ibrahim (علیہ السلام) had told Sayyidah Sarah ؓ that he had informed the ruler's men that she was his sister and that she should also say the same, because they were indeed brother and sister in the wider sense of universal Muslim brotherhood. This is called tauriyah (dissembling) where the words used may be interpreted differently, so that the listener understands them one way whereas the speaker means something else. Tauriyah is permissible by consensus of Islamic jurists if used to save oneself from injustice. This is totally different from Shiite's Taqqiyah (تَقِّیَہ), which is an outright lie. In Taqqaiya one does not only speak a lie but also acts on it, while in the case of tauriyah it is not a lie in the real sense as the speaker uses words which are capable of conveying his intentions as in the case of Sayyidna Ibrahim (علیہ السلام) calling Sayyidah Sarah ؓ as his sister which was true in the sense that both were Muslims and Islam constitutes a universal brotherhood. Same argument can be put forward in the case of his other two utterances. It has been explained above that he said بَلْ فَعَلَهُ كَبِيرُ‌هُمْ as a tauriyah to refer the act toward the big idol by way of metaphor (اسناد مجازی). As for his saying, إِنِّي سَقِيمٌ, in common parlance the word Saqeem (سقیم) means sick but it also means depressed, dejected, despondent and weak. Sayyidna Ibrahim (علیہ السلام) said in the latter sense which was absolutely true keeping in considering his feelings against the unbelievers, but the people took it in the popular sense i.e. sickness. Then the wording of the hadith that two out of the three lies were to promote belief in the One and true Allah suggests that they were not sins, because no one can hope to please Allah by committing an act of sin. It is sheer ignorance to deny the authenticity of the lies of Sayyidna Ibrahim (علیہ السلام) Some Muslims who are influenced by the writings of western orientalists and Mirza Qadyani have declared this saying as unauthentic despite the fact that its narrators are reliable persons, because it accuses Sayyidna Ibrahim (علیہ السلام) of lying which is against the spirit of Qur'an, and that it is better to declare all the narrators of the saying as unreliable rather than to label Sayyidna Ibrahim (علیہ السلام) as a liar. From this they also made a rule that any saying, no matter how authentic its source might be, should be rejected if it is in conflict with the teachings of Qur'an. This ruling is absolutely valid and acceptable to entire Ummah, but the point is that the religious scholars have spent all their lives in researching each and every hadith, and none of those which they have accepted as authentic conflicts with the teachings of the Qur'an. Such people lacking knowledge and being misguided do not hesitate to reject a hadith and then justify the rejection by arguing that it is in conflict with the Qur'an. In the present case the saying itself makes it clear that the words which may be interpreted as lies is only tauriyah. As for the question why the words of tauriyah are called lies in the saying, the answer is that the slightest slip of those who are close to God is taken seriously, as can be seen in the previous Surah Taha when Sayyidna 'Adam's (علیہ السلام) slip and mistake is referred by the word عصٰی (disobeyed - 21:121) and غَوٰی (got misled - 20:121). It can be seen that whereas small mistakes can be forgiven and set aside in the case of common people, the same slips are considered as serious offences when committed by those who are dear to Allah Ta` ala. The Holy Qur'an recounts at many places Allah's displeasure over prophets in such situations. The hadith of Shafa` ah (intercession before Allah Ta` ala) which is famous and well known says that on the Day of Resurrection all people will gather together, and request prophets from Sayyidna 'Adam (علیہ السلام) upto the last prophet who came before the coming of the Holy Prophet ﷺ one by one for Shaf 'ah (intercession) that they be judged quickly. Every prophet will excuse himself from Shafa` ah (intercession) recounting one or more of his slips or mistakes. At last the entire humanity will approach the last of the prophets Sayyidna Muhammad ﷺ and he will perform ashshafa'ah al-kubra. According to this saying Sayyidna Ibrahim (علیہ السلام) will excuse himself quoting these utterances which though said as tauriyah and were, therefore, not lies in actual fact, were, none the less, below the dignity of a prophet. This lapse has been described as a lie in the hadith. This was well within the prerogative of the Holy Prophet ﷺ ، and to the extent of narration of this saying we too may repeat it. But it is not permitted to anyone, except, when quoting the Qur'an or this hadith, to say that Sayyidna Ibrahim (علیہ السلام) had told a lie. The same view has been taken by Qurtubi and al-Bahr ul-Muhit in the commentary of Surah Ta-Ha in connection with Sayyidna Adam (علیہ السلام) . Reference to a delicate hint regarding sincerity of action arising from the saying Out of the three lies which have been attributed to Sayyidna Ibrahim (علیہ السلام) in the saying two are said to be in the way of Allah Ta ala, but the third lie which was about Sayyidah Sarah ؓ was not said to be in the way of Allah Ta` ala, although saving the chastity of one's wife is very much- a part of religious duty. On this point, in the commentary by Qurtubi, a very delicate suggestion by Qazi Abu Bakr Ibn Al-` Arabi has been reproduced which is apt to shatter the peace of mind of the pious and God fearing persons: in saving the chastity of one's wife, though an act of religious duty, there was also an element of personal interest in protecting his wife's honour. Because of the mixed motives this third incident has been excluded from the category of acts which are performed for Allah Ta` ala, because Allah Ta` ala has said أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Look, to Allah alone belongs the pure faith - 39:3). Had some common man like us been involved in such an incident, then the act would have surely qualified as an act which are performed to win the goodwill of God. But in view of the exalted position of the prophets, the smallest degree of personal motive was regarded against the perfect quality of their devotion. How the fire of Namrud turned into pleasant garden for Sayyidna Ibrahim (علیہ السلام) Those who do not believe in miracles and supernatural events have given strange meaning to this episode. The philosophical assumption: that attributes which are attached with and complementary to something are not separable - is by itself fallacious. The fact is that nothing in this world is essential to or inseparable from something else. God gave to fire an attribute that it should burn and to water that it should cool, but these attributes are customary and habitual but not rationally necessary. No philosopher has so for been able to advance a convincing argument about these attributes being rational. Thus these attributes being only habitual, they can be changed whenever God so wills. If God so wills, fire can act as a coolant and water as a burning agent, and it cannot be held as rationally impossible. This is what happens when Allah Ta’ ala reveals His miracles in support of the missions of His prophets. Thus He commanded the fire of Namrud to cool down and the fire obeyed, and if the word بَرداً (cool) was not followed by the word سلَامَاً (safe) the fire would have cooled like ice and would have caused him harm. The Qur’ an says about the people of Nuh (علیہ السلام) when they were drowned in water that أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا (they were drowned, and admitted into a Fire - 71:25). حَرِّ‌قُوهُ (Burn him - 21:68) that is the entire community and Namrud decided to burn him in fire. The historic version is that for full one month the entire population of the city were busy collecting fire wood for this purpose. Then after lighting the fire wood they fanned it to make it burn ferociously for the next seven days, until the flames rose high up into the sky. When the fire blazed with full ferocity they decided to throw Sayyidna Ibrahim (علیہ السلام) into it. But the fire was burning with such intensity that no one dared to approach it. Then the Shaitan gave them the idea to use a catapult to throw him into the fire. While people were preparing to throw Allah's Friend (خلِیل) into the sea of fire all the angels and all the creatures of the earth and sky cried out in unison at the fate that lay in store for Sayyidna Ibrahim (علیہ السلام) . At that Allah Ta` ala permitted them all to help Sayyidna Ibrahim (علیہ السلام) . When the angels asked Sayyidna Ibrahim (علیہ السلام) whether he needed their help. He replied that Allah was enough to help him and that He was watching over him. Jibra'il al-Ameen (علیہ السلام) enquired whether he could render him any help to which Sayyidna Ibrahim (علیہ السلام) replied, "of course I need help, but from Allah, not from you". (Mazhari)

The words of Sayyidna Ibrahim (علیہ السلام) were not untrue, but only allusions قَالَ بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (He said, "Rather, this is done by this chief of theirs. So, ask them if they were to speak." - 21:63) When the community of Sayyidna Ibrahim (علیہ السلام) got hold of him and asked him to confess his guilt, he said "The big one among them has done it. Why don't you ask him, if he can speak"? The point to consider here is that the idols were broken by Sayyidna Ibrahim (علیہ السلام) and its denial and attributing the deed to the big idol, was contrary to fact and constituted an untruth. The exalted position of Sayyidna Ibrahim (علیہ السلام) renders such a conclusion untenable. The exegesists have put forward several explanations to sort out this matter. One of them is that his statement is in the nature of an assumption i.e. why not considering the possibility that the deed was done by the big idol? And a supposition which is contrary to facts is not a lie as the Qur’ an itself says إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (If the Ralhman [ All-Merciful ] has a son then I am the first to serve him - 43:81). But the most convincing and straight forward explanation is the one adopted by al-Bahr ul-Muhit, Qurtubi and Ruh ul-Ma` ani, which says that it is a metaphoric attribution (اَسنَاد مجَازی), that is the act which was done by Sayyidna Ibrahim (علیہ السلام) was attributed to the big idol by way of metaphoric attribution because it was this idol which, by reason of the reverence that it commanded in the whole community, persuaded Sayyidna Ibrahim (علیہ السلام) to do what he did with the smaller idols. It is like amputating a thief’ s hand and then telling him that none but his own misdeeds are responsible for the amputation. Sayyidna Ibrahim (علیہ السلام) had also attributed the breaking of the idols to the big idol by placing an axe on its shoulder or in its hands, thus pointing an accusing finger towards it. He reinforced this suspicion by his word when he suggested to the unbelievers that they should enquire from the big idol as to who had destroyed the other idols. It is a case of metaphoric attribution (اسناد مجازی) which is very well illustrated in an Arabic saying انبت الربیہع البقلۃ ، that is the spring rains have raised crops. Although in actual fact it is God who produces and nourishes the crops, yet it has been ascribed to a visible cause, and no one can call it a lie. In the same manner Sayyidna Ibrahim (علیہ السلام) was not telling an untruth when he attributed the act to the big idol. His adoption of this act of dissimulation in fact served many religious interests; one of them being to make the people aware of the possibility that perhaps the big idol was infuriated with the smaller idols because they too were worshipped with the same degree of reverence as itself. If they could be made to think on these lines, it could have opened the route to belief in the Oneness of Allah. If the big idol was not willing to accept the idols as objects of worship how could Allah, the Creator of all living things, agree to share His authority with anyone? Secondly, perhaps they also wondered that if the idols whom they worshipped were really as powerful as they thought them to be, how could anyone have broken them with impunity? Thirdly, if the charge of breaking the smaller idols could be laid against the big idol, then it would be quite pertinent to ask that in that event it should also have the power of speech. That is why Sayyidna Ibrahim I said فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (So, ask them if they were to speak. - 21:63). Thus it is really not necessary to put farfetched meanings into his words which should be interpreted in a plain, straight forward manner. He attributed the deed to the big idol by way of metaphoric attribution. This was not contrary to facts nor did it constitute an untruth. Three untruths ascribed to Sayyidna Ibrahim (علیہ السلام) Now the point to consider is that the Holy Prophet ﷺ himself has said according to some authentic traditions that انّ ابراھیم (علیہ السلام) لم یکذب غیر ثلاث (Bukhari and Muslim). That is Sayyidna Ibrahim (علیہ السلام) never spoke an untruth except on three occasions, and then those three occasions have been described in the same hadith in some detail. The saying goes on to narrate that two out of the three untruths were spoken solely in the way of Allah. One of them is this verse بَلْ فَعَلَهُ كَبِيرُ‌هُمْ (Rather this is done by this chief - 21:63). The second one relates to Eid day when he said to his familyإِنِّي سَقِيمٌ (I am sick - 37:89), and the third one was spoken to save his wife, from harm. This happened when he was travelling with his wife Sayyidah Sarah ؓ ، and passed through a settlement whose ruler was cruel and depraved and who used to seize the wives of other people and subject them to sexual abuse. However, he spared those who were accompanied by their fathers or brothers. When Sayyidna Ibrahim (علیہ السلام) reached this city, the ruler was informed about the arrival of the couple. So he got Sayyidah Sarah ؓ arrested and brought before him. When the ruler's men came to arrest her, they enquired from Sayyidna Ibrahim (علیہ السلام) about his relationship with her. Fearing the evil intentions of the wicked ruler Sayyidna Ibrahim (علیہ السلام) said that she was his sister. (It is this episode which is referred to in the hadith as the third lie) Despite this declaration they took her away with them. Sayyidna Ibrahim (علیہ السلام) had already briefed her that she should also tell the ruler that she was his sister, because according to Islamic relationship they were brother and sister as they were the only two Muslims in that land and hence according to Muslim brotherhood that relationship was valid. Sayyidna Ibrahim (علیہ السلام) lacked the strength to defend himself and his wife against the ruler and his men, so he started praying to invoke Allah's Mercy. When Sayyidah Sarah ؓ was brought before the ruler, he started making advances to her, and in punishment he was turned into a cripple. Then he begged her to pray for him to return to normal in which case he would let her go without harm. When Sayyidah Sarah ؓ prayed for him and he returned to normal, he broke his promise and again tried to molest her and again became a cripple. This was repeated thrice and ultimately he gave up and sent back Sayyidah Sarah ؓ to Sayyidna Ibrahim (علیہ السلام) . This is a summary of the hadith. However, three lies have been ascribed to Sayyidna Ibrahim (علیہ السلام) clearly in this hadith which is against the position and dignity of the prophethood. But the hadith contains in itself a refutation of this charge i.e. none of the three episodes reveal that a deliberate lie was told. They were mere dissimulations (تَورِیَہ) which are permissible and legitimate if spoken in defense of oneself from cruelty and do not fall within the definition of a lie. The reasoning for this is given in the hadith itself i.e. Sayyidna Ibrahim (علیہ السلام) had told Sayyidah Sarah ؓ that he had informed the ruler's men that she was his sister and that she should also say the same, because they were indeed brother and sister in the wider sense of universal Muslim brotherhood. This is called tauriyah (dissembling) where the words used may be interpreted differently, so that the listener understands them one way whereas the speaker means something else. Tauriyah is permissible by consensus of Islamic jurists if used to save oneself from injustice. This is totally different from Shiite's Taqqiyah (تَقِّیَہ), which is an outright lie. In Taqqaiya one does not only speak a lie but also acts on it, while in the case of tauriyah it is not a lie in the real sense as the speaker uses words which are capable of conveying his intentions as in the case of Sayyidna Ibrahim (علیہ السلام) calling Sayyidah Sarah ؓ as his sister which was true in the sense that both were Muslims and Islam constitutes a universal brotherhood. Same argument can be put forward in the case of his other two utterances. It has been explained above that he said بَلْ فَعَلَهُ كَبِيرُ‌هُمْ as a tauriyah to refer the act toward the big idol by way of metaphor (اسناد مجازی). As for his saying, إِنِّي سَقِيمٌ, in common parlance the word Saqeem (سقیم) means sick but it also means depressed, dejected, despondent and weak. Sayyidna Ibrahim (علیہ السلام) said in the latter sense which was absolutely true keeping in considering his feelings against the unbelievers, but the people took it in the popular sense i.e. sickness. Then the wording of the hadith that two out of the three lies were to promote belief in the One and true Allah suggests that they were not sins, because no one can hope to please Allah by committing an act of sin. It is sheer ignorance to deny the authenticity of the lies of Sayyidna Ibrahim (علیہ السلام) Some Muslims who are influenced by the writings of western orientalists and Mirza Qadyani have declared this saying as unauthentic despite the fact that its narrators are reliable persons, because it accuses Sayyidna Ibrahim (علیہ السلام) of lying which is against the spirit of Qur'an, and that it is better to declare all the narrators of the saying as unreliable rather than to label Sayyidna Ibrahim (علیہ السلام) as a liar. From this they also made a rule that any saying, no matter how authentic its source might be, should be rejected if it is in conflict with the teachings of Qur'an. This ruling is absolutely valid and acceptable to entire Ummah, but the point is that the religious scholars have spent all their lives in researching each and every hadith, and none of those which they have accepted as authentic conflicts with the teachings of the Qur'an. Such people lacking knowledge and being misguided do not hesitate to reject a hadith and then justify the rejection by arguing that it is in conflict with the Qur'an. In the present case the saying itself makes it clear that the words which may be interpreted as lies is only tauriyah. As for the question why the words of tauriyah are called lies in the saying, the answer is that the slightest slip of those who are close to God is taken seriously, as can be seen in the previous Surah Taha when Sayyidna 'Adam's (علیہ السلام) slip and mistake is referred by the word عصٰی (disobeyed - 21:121) and غَوٰی (got misled - 20:121). It can be seen that whereas small mistakes can be forgiven and set aside in the case of common people, the same slips are considered as serious offences when committed by those who are dear to Allah Ta` ala. The Holy Qur'an recounts at many places Allah's displeasure over prophets in such situations. The hadith of Shafa` ah (intercession before Allah Ta` ala) which is famous and well known says that on the Day of Resurrection all people will gather together, and request prophets from Sayyidna 'Adam (علیہ السلام) upto the last prophet who came before the coming of the Holy Prophet ﷺ one by one for Shaf 'ah (intercession) that they be judged quickly. Every prophet will excuse himself from Shafa` ah (intercession) recounting one or more of his slips or mistakes. At last the entire humanity will approach the last of the prophets Sayyidna Muhammad ﷺ and he will perform ashshafa'ah al-kubra. According to this saying Sayyidna Ibrahim (علیہ السلام) will excuse himself quoting these utterances which though said as tauriyah and were, therefore, not lies in actual fact, were, none the less, below the dignity of a prophet. This lapse has been described as a lie in the hadith. This was well within the prerogative of the Holy Prophet ﷺ ، and to the extent of narration of this saying we too may repeat it. But it is not permitted to anyone, except, when quoting the Qur'an or this hadith, to say that Sayyidna Ibrahim (علیہ السلام) had told a lie. The same view has been taken by Qurtubi and al-Bahr ul-Muhit in the commentary of Surah Ta-Ha in connection with Sayyidna Adam (علیہ السلام) . Reference to a delicate hint regarding sincerity of action arising from the saying Out of the three lies which have been attributed to Sayyidna Ibrahim (علیہ السلام) in the saying two are said to be in the way of Allah Ta ala, but the third lie which was about Sayyidah Sarah ؓ was not said to be in the way of Allah Ta` ala, although saving the chastity of one's wife is very much- a part of religious duty. On this point, in the commentary by Qurtubi, a very delicate suggestion by Qazi Abu Bakr Ibn Al-` Arabi has been reproduced which is apt to shatter the peace of mind of the pious and God fearing persons: in saving the chastity of one's wife, though an act of religious duty, there was also an element of personal interest in protecting his wife's honour. Because of the mixed motives this third incident has been excluded from the category of acts which are performed for Allah Ta` ala, because Allah Ta` ala has said أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Look, to Allah alone belongs the pure faith - 39:3). Had some common man like us been involved in such an incident, then the act would have surely qualified as an act which are performed to win the goodwill of God. But in view of the exalted position of the prophets, the smallest degree of personal motive was regarded against the perfect quality of their devotion. How the fire of Namrud turned into pleasant garden for Sayyidna Ibrahim (علیہ السلام) Those who do not believe in miracles and supernatural events have given strange meaning to this episode. The philosophical assumption: that attributes which are attached with and complementary to something are not separable - is by itself fallacious. The fact is that nothing in this world is essential to or inseparable from something else. God gave to fire an attribute that it should burn and to water that it should cool, but these attributes are customary and habitual but not rationally necessary. No philosopher has so for been able to advance a convincing argument about these attributes being rational. Thus these attributes being only habitual, they can be changed whenever God so wills. If God so wills, fire can act as a coolant and water as a burning agent, and it cannot be held as rationally impossible. This is what happens when Allah Ta’ ala reveals His miracles in support of the missions of His prophets. Thus He commanded the fire of Namrud to cool down and the fire obeyed, and if the word بَرداً (cool) was not followed by the word سلَامَاً (safe) the fire would have cooled like ice and would have caused him harm. The Qur’ an says about the people of Nuh (علیہ السلام) when they were drowned in water that أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا (they were drowned, and admitted into a Fire - 71:25). حَرِّ‌قُوهُ (Burn him - 21:68) that is the entire community and Namrud decided to burn him in fire. The historic version is that for full one month the entire population of the city were busy collecting fire wood for this purpose. Then after lighting the fire wood they fanned it to make it burn ferociously for the next seven days, until the flames rose high up into the sky. When the fire blazed with full ferocity they decided to throw Sayyidna Ibrahim (علیہ السلام) into it. But the fire was burning with such intensity that no one dared to approach it. Then the Shaitan gave them the idea to use a catapult to throw him into the fire. While people were preparing to throw Allah's Friend (خلِیل) into the sea of fire all the angels and all the creatures of the earth and sky cried out in unison at the fate that lay in store for Sayyidna Ibrahim (علیہ السلام) . At that Allah Ta` ala permitted them all to help Sayyidna Ibrahim (علیہ السلام) . When the angels asked Sayyidna Ibrahim (علیہ السلام) whether he needed their help. He replied that Allah was enough to help him and that He was watching over him. Jibra'il al-Ameen (علیہ السلام) enquired whether he could render him any help to which Sayyidna Ibrahim (علیہ السلام) replied, "of course I need help, but from Allah, not from you". (Mazhari)

The words of Sayyidna Ibrahim (علیہ السلام) were not untrue, but only allusions قَالَ بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (He said, "Rather, this is done by this chief of theirs. So, ask them if they were to speak." - 21:63) When the community of Sayyidna Ibrahim (علیہ السلام) got hold of him and asked him to confess his guilt, he said "The big one among them has done it. Why don't you ask him, if he can speak"? The point to consider here is that the idols were broken by Sayyidna Ibrahim (علیہ السلام) and its denial and attributing the deed to the big idol, was contrary to fact and constituted an untruth. The exalted position of Sayyidna Ibrahim (علیہ السلام) renders such a conclusion untenable. The exegesists have put forward several explanations to sort out this matter. One of them is that his statement is in the nature of an assumption i.e. why not considering the possibility that the deed was done by the big idol? And a supposition which is contrary to facts is not a lie as the Qur’ an itself says إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (If the Ralhman [ All-Merciful ] has a son then I am the first to serve him - 43:81). But the most convincing and straight forward explanation is the one adopted by al-Bahr ul-Muhit, Qurtubi and Ruh ul-Ma` ani, which says that it is a metaphoric attribution (اَسنَاد مجَازی), that is the act which was done by Sayyidna Ibrahim (علیہ السلام) was attributed to the big idol by way of metaphoric attribution because it was this idol which, by reason of the reverence that it commanded in the whole community, persuaded Sayyidna Ibrahim (علیہ السلام) to do what he did with the smaller idols. It is like amputating a thief’ s hand and then telling him that none but his own misdeeds are responsible for the amputation. Sayyidna Ibrahim (علیہ السلام) had also attributed the breaking of the idols to the big idol by placing an axe on its shoulder or in its hands, thus pointing an accusing finger towards it. He reinforced this suspicion by his word when he suggested to the unbelievers that they should enquire from the big idol as to who had destroyed the other idols. It is a case of metaphoric attribution (اسناد مجازی) which is very well illustrated in an Arabic saying انبت الربیہع البقلۃ ، that is the spring rains have raised crops. Although in actual fact it is God who produces and nourishes the crops, yet it has been ascribed to a visible cause, and no one can call it a lie. In the same manner Sayyidna Ibrahim (علیہ السلام) was not telling an untruth when he attributed the act to the big idol. His adoption of this act of dissimulation in fact served many religious interests; one of them being to make the people aware of the possibility that perhaps the big idol was infuriated with the smaller idols because they too were worshipped with the same degree of reverence as itself. If they could be made to think on these lines, it could have opened the route to belief in the Oneness of Allah. If the big idol was not willing to accept the idols as objects of worship how could Allah, the Creator of all living things, agree to share His authority with anyone? Secondly, perhaps they also wondered that if the idols whom they worshipped were really as powerful as they thought them to be, how could anyone have broken them with impunity? Thirdly, if the charge of breaking the smaller idols could be laid against the big idol, then it would be quite pertinent to ask that in that event it should also have the power of speech. That is why Sayyidna Ibrahim I said فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (So, ask them if they were to speak. - 21:63). Thus it is really not necessary to put farfetched meanings into his words which should be interpreted in a plain, straight forward manner. He attributed the deed to the big idol by way of metaphoric attribution. This was not contrary to facts nor did it constitute an untruth. Three untruths ascribed to Sayyidna Ibrahim (علیہ السلام) Now the point to consider is that the Holy Prophet ﷺ himself has said according to some authentic traditions that انّ ابراھیم (علیہ السلام) لم یکذب غیر ثلاث (Bukhari and Muslim). That is Sayyidna Ibrahim (علیہ السلام) never spoke an untruth except on three occasions, and then those three occasions have been described in the same hadith in some detail. The saying goes on to narrate that two out of the three untruths were spoken solely in the way of Allah. One of them is this verse بَلْ فَعَلَهُ كَبِيرُ‌هُمْ (Rather this is done by this chief - 21:63). The second one relates to Eid day when he said to his familyإِنِّي سَقِيمٌ (I am sick - 37:89), and the third one was spoken to save his wife, from harm. This happened when he was travelling with his wife Sayyidah Sarah ؓ ، and passed through a settlement whose ruler was cruel and depraved and who used to seize the wives of other people and subject them to sexual abuse. However, he spared those who were accompanied by their fathers or brothers. When Sayyidna Ibrahim (علیہ السلام) reached this city, the ruler was informed about the arrival of the couple. So he got Sayyidah Sarah ؓ arrested and brought before him. When the ruler's men came to arrest her, they enquired from Sayyidna Ibrahim (علیہ السلام) about his relationship with her. Fearing the evil intentions of the wicked ruler Sayyidna Ibrahim (علیہ السلام) said that she was his sister. (It is this episode which is referred to in the hadith as the third lie) Despite this declaration they took her away with them. Sayyidna Ibrahim (علیہ السلام) had already briefed her that she should also tell the ruler that she was his sister, because according to Islamic relationship they were brother and sister as they were the only two Muslims in that land and hence according to Muslim brotherhood that relationship was valid. Sayyidna Ibrahim (علیہ السلام) lacked the strength to defend himself and his wife against the ruler and his men, so he started praying to invoke Allah's Mercy. When Sayyidah Sarah ؓ was brought before the ruler, he started making advances to her, and in punishment he was turned into a cripple. Then he begged her to pray for him to return to normal in which case he would let her go without harm. When Sayyidah Sarah ؓ prayed for him and he returned to normal, he broke his promise and again tried to molest her and again became a cripple. This was repeated thrice and ultimately he gave up and sent back Sayyidah Sarah ؓ to Sayyidna Ibrahim (علیہ السلام) . This is a summary of the hadith. However, three lies have been ascribed to Sayyidna Ibrahim (علیہ السلام) clearly in this hadith which is against the position and dignity of the prophethood. But the hadith contains in itself a refutation of this charge i.e. none of the three episodes reveal that a deliberate lie was told. They were mere dissimulations (تَورِیَہ) which are permissible and legitimate if spoken in defense of oneself from cruelty and do not fall within the definition of a lie. The reasoning for this is given in the hadith itself i.e. Sayyidna Ibrahim (علیہ السلام) had told Sayyidah Sarah ؓ that he had informed the ruler's men that she was his sister and that she should also say the same, because they were indeed brother and sister in the wider sense of universal Muslim brotherhood. This is called tauriyah (dissembling) where the words used may be interpreted differently, so that the listener understands them one way whereas the speaker means something else. Tauriyah is permissible by consensus of Islamic jurists if used to save oneself from injustice. This is totally different from Shiite's Taqqiyah (تَقِّیَہ), which is an outright lie. In Taqqaiya one does not only speak a lie but also acts on it, while in the case of tauriyah it is not a lie in the real sense as the speaker uses words which are capable of conveying his intentions as in the case of Sayyidna Ibrahim (علیہ السلام) calling Sayyidah Sarah ؓ as his sister which was true in the sense that both were Muslims and Islam constitutes a universal brotherhood. Same argument can be put forward in the case of his other two utterances. It has been explained above that he said بَلْ فَعَلَهُ كَبِيرُ‌هُمْ as a tauriyah to refer the act toward the big idol by way of metaphor (اسناد مجازی). As for his saying, إِنِّي سَقِيمٌ, in common parlance the word Saqeem (سقیم) means sick but it also means depressed, dejected, despondent and weak. Sayyidna Ibrahim (علیہ السلام) said in the latter sense which was absolutely true keeping in considering his feelings against the unbelievers, but the people took it in the popular sense i.e. sickness. Then the wording of the hadith that two out of the three lies were to promote belief in the One and true Allah suggests that they were not sins, because no one can hope to please Allah by committing an act of sin. It is sheer ignorance to deny the authenticity of the lies of Sayyidna Ibrahim (علیہ السلام) Some Muslims who are influenced by the writings of western orientalists and Mirza Qadyani have declared this saying as unauthentic despite the fact that its narrators are reliable persons, because it accuses Sayyidna Ibrahim (علیہ السلام) of lying which is against the spirit of Qur'an, and that it is better to declare all the narrators of the saying as unreliable rather than to label Sayyidna Ibrahim (علیہ السلام) as a liar. From this they also made a rule that any saying, no matter how authentic its source might be, should be rejected if it is in conflict with the teachings of Qur'an. This ruling is absolutely valid and acceptable to entire Ummah, but the point is that the religious scholars have spent all their lives in researching each and every hadith, and none of those which they have accepted as authentic conflicts with the teachings of the Qur'an. Such people lacking knowledge and being misguided do not hesitate to reject a hadith and then justify the rejection by arguing that it is in conflict with the Qur'an. In the present case the saying itself makes it clear that the words which may be interpreted as lies is only tauriyah. As for the question why the words of tauriyah are called lies in the saying, the answer is that the slightest slip of those who are close to God is taken seriously, as can be seen in the previous Surah Taha when Sayyidna 'Adam's (علیہ السلام) slip and mistake is referred by the word عصٰی (disobeyed - 21:121) and غَوٰی (got misled - 20:121). It can be seen that whereas small mistakes can be forgiven and set aside in the case of common people, the same slips are considered as serious offences when committed by those who are dear to Allah Ta` ala. The Holy Qur'an recounts at many places Allah's displeasure over prophets in such situations. The hadith of Shafa` ah (intercession before Allah Ta` ala) which is famous and well known says that on the Day of Resurrection all people will gather together, and request prophets from Sayyidna 'Adam (علیہ السلام) upto the last prophet who came before the coming of the Holy Prophet ﷺ one by one for Shaf 'ah (intercession) that they be judged quickly. Every prophet will excuse himself from Shafa` ah (intercession) recounting one or more of his slips or mistakes. At last the entire humanity will approach the last of the prophets Sayyidna Muhammad ﷺ and he will perform ashshafa'ah al-kubra. According to this saying Sayyidna Ibrahim (علیہ السلام) will excuse himself quoting these utterances which though said as tauriyah and were, therefore, not lies in actual fact, were, none the less, below the dignity of a prophet. This lapse has been described as a lie in the hadith. This was well within the prerogative of the Holy Prophet ﷺ ، and to the extent of narration of this saying we too may repeat it. But it is not permitted to anyone, except, when quoting the Qur'an or this hadith, to say that Sayyidna Ibrahim (علیہ السلام) had told a lie. The same view has been taken by Qurtubi and al-Bahr ul-Muhit in the commentary of Surah Ta-Ha in connection with Sayyidna Adam (علیہ السلام) . Reference to a delicate hint regarding sincerity of action arising from the saying Out of the three lies which have been attributed to Sayyidna Ibrahim (علیہ السلام) in the saying two are said to be in the way of Allah Ta ala, but the third lie which was about Sayyidah Sarah ؓ was not said to be in the way of Allah Ta` ala, although saving the chastity of one's wife is very much- a part of religious duty. On this point, in the commentary by Qurtubi, a very delicate suggestion by Qazi Abu Bakr Ibn Al-` Arabi has been reproduced which is apt to shatter the peace of mind of the pious and God fearing persons: in saving the chastity of one's wife, though an act of religious duty, there was also an element of personal interest in protecting his wife's honour. Because of the mixed motives this third incident has been excluded from the category of acts which are performed for Allah Ta` ala, because Allah Ta` ala has said أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Look, to Allah alone belongs the pure faith - 39:3). Had some common man like us been involved in such an incident, then the act would have surely qualified as an act which are performed to win the goodwill of God. But in view of the exalted position of the prophets, the smallest degree of personal motive was regarded against the perfect quality of their devotion. How the fire of Namrud turned into pleasant garden for Sayyidna Ibrahim (علیہ السلام) Those who do not believe in miracles and supernatural events have given strange meaning to this episode. The philosophical assumption: that attributes which are attached with and complementary to something are not separable - is by itself fallacious. The fact is that nothing in this world is essential to or inseparable from something else. God gave to fire an attribute that it should burn and to water that it should cool, but these attributes are customary and habitual but not rationally necessary. No philosopher has so for been able to advance a convincing argument about these attributes being rational. Thus these attributes being only habitual, they can be changed whenever God so wills. If God so wills, fire can act as a coolant and water as a burning agent, and it cannot be held as rationally impossible. This is what happens when Allah Ta’ ala reveals His miracles in support of the missions of His prophets. Thus He commanded the fire of Namrud to cool down and the fire obeyed, and if the word بَرداً (cool) was not followed by the word سلَامَاً (safe) the fire would have cooled like ice and would have caused him harm. The Qur’ an says about the people of Nuh (علیہ السلام) when they were drowned in water that أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا (they were drowned, and admitted into a Fire - 71:25). حَرِّ‌قُوهُ (Burn him - 21:68) that is the entire community and Namrud decided to burn him in fire. The historic version is that for full one month the entire population of the city were busy collecting fire wood for this purpose. Then after lighting the fire wood they fanned it to make it burn ferociously for the next seven days, until the flames rose high up into the sky. When the fire blazed with full ferocity they decided to throw Sayyidna Ibrahim (علیہ السلام) into it. But the fire was burning with such intensity that no one dared to approach it. Then the Shaitan gave them the idea to use a catapult to throw him into the fire. While people were preparing to throw Allah's Friend (خلِیل) into the sea of fire all the angels and all the creatures of the earth and sky cried out in unison at the fate that lay in store for Sayyidna Ibrahim (علیہ السلام) . At that Allah Ta` ala permitted them all to help Sayyidna Ibrahim (علیہ السلام) . When the angels asked Sayyidna Ibrahim (علیہ السلام) whether he needed their help. He replied that Allah was enough to help him and that He was watching over him. Jibra'il al-Ameen (علیہ السلام) enquired whether he could render him any help to which Sayyidna Ibrahim (علیہ السلام) replied, "of course I need help, but from Allah, not from you". (Mazhari)

قُلْنَا يَا نَارُ‌ كُونِي بَرْ‌دًا وَسَلَامًا عَلَىٰ إِبْرَ‌اهِيمَ (We said, "0 fire, be cold and safe for Ibrahim." - 21:69) As stated above, one explanation of the fire becoming cool and comfortable for Sayyidna Ibrahim (علیہ السلام) could be that it ceased to be fire and changed into a pleasant breeze. However, the more plausible explanation is that the fire remained as fire but did not touch the body of Sayyidna Ibrahim (علیہ السلام) ، although it burnt other things around him, so much so that it even burnt down the rope which bound him. According to some historic versions he remained in the fire for seven days and used to recall that those seven days were the most comfortable time of his entire life. (Mazhari)

قُلْنَا يَا نَارُ‌ كُونِي بَرْ‌دًا وَسَلَامًا عَلَىٰ إِبْرَ‌اهِيمَ (We said, "0 fire, be cold and safe for Ibrahim." - 21:69) As stated above, one explanation of the fire becoming cool and comfortable for Sayyidna Ibrahim (علیہ السلام) could be that it ceased to be fire and changed into a pleasant breeze. However, the more plausible explanation is that the fire remained as fire but did not touch the body of Sayyidna Ibrahim (علیہ السلام) ، although it burnt other things around him, so much so that it even burnt down the rope which bound him. According to some historic versions he remained in the fire for seven days and used to recall that those seven days were the most comfortable time of his entire life. (Mazhari)

وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْ‌ضِ الَّتِي بَارَ‌كْنَا فِيهَا لِلْعَالَمِينَ And We rescued him and Lut towards the land We blessed for all the worlds. - 71 That is, We delivered Sayyidna Ibrahim and Sayyidna Lut (علیہ السلام) from the land ('Iraq) where Namrud ruled and sent them to the peaceful land of Syria where our bounties were in abundance, not only for the locals but for the people of the world. Syrian land abounds both inwards and outwards bounties of Allah Ta ala. Inward bounties in the sense that many prophets were born in this land, and outward bounty in the sense that it has a moderate climate and is full of natural beauty with greenery, springs and streams all around and sustains a large variety of vegetation, fruits and flowers.

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً (And We blessed him with Ishaq and Ya` qub as gift - 21:72) That is, Allah Ta` la had bestowed upon him the son Ishaq (علیہ السلام) as per his supplication and in addition to that a grandson Ya` qub (علیہ السلام) as a gift. This is why he is referred to as نَافِلَةً nafilah which originally means 'extra'.

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً (And We blessed him with Ishaq and Ya` qub as gift - 21:72) That is, Allah Ta` la had bestowed upon him the son Ishaq (علیہ السلام) as per his supplication and in addition to that a grandson Ya` qub (علیہ السلام) as a gift. This is why he is referred to as نَافِلَةً nafilah which originally means 'extra'.

Commentary The name of the city from which Sayyidna Lut (علیہ السلام) was saved and which has been mentioned in these verses was Sodom. There were seven other townships under this city which were thrown upside down by Jibra'il (علیہ السلام) except one which was left intact for Lut (علیہ السلام) and his followers. (Ibn ` Abbas, Qurtubl) تَّعْمَلُ الْخَبَائِثَ (21:74) خَبَائِثَ (Khaba'ith) is the plural of خَبِئیثَہ meaning wickedness. Too many wicked things collectively are called Khaba'ith (خَبَائِثَ ). Their most abominable practice in which even the animals do not indulge, was sodomy or homosexuality. It is possible that because of its extreme wicked nature this practice is referred to as خَبَائِثَ that is in plural instead of خَبِئیثَہ in singular, as some commentators have explained. The second explanation is that the people of Sodom also indulged in other bad habits such as drinking, singing, shaving off beard, growing moustaches, wearing silk clothes, stone throwing, whistling etc. (Ruh ul-Ma` ani).

Commentary The name of the city from which Sayyidna Lut (علیہ السلام) was saved and which has been mentioned in these verses was Sodom. There were seven other townships under this city which were thrown upside down by Jibra'il (علیہ السلام) except one which was left intact for Lut (علیہ السلام) and his followers. (Ibn ` Abbas, Qurtubl) تَّعْمَلُ الْخَبَائِثَ (21:74) خَبَائِثَ (Khaba'ith) is the plural of خَبِئیثَہ meaning wickedness. Too many wicked things collectively are called Khaba'ith (خَبَائِثَ ). Their most abominable practice in which even the animals do not indulge, was sodomy or homosexuality. It is possible that because of its extreme wicked nature this practice is referred to as خَبَائِثَ that is in plural instead of خَبِئیثَہ in singular, as some commentators have explained. The second explanation is that the people of Sodom also indulged in other bad habits such as drinking, singing, shaving off beard, growing moustaches, wearing silk clothes, stone throwing, whistling etc. (Ruh ul-Ma` ani).

Commentary وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ And (remember) Nuh, when he called (for help) earlier - 21:76 Here مِن قَبْلُ (earlier) means before the time of Sayyidna Ibrahim and Sayyidna Lut (علیہما السلام) ، whose account has just preceded in previous verses. As for the prayer of Nuh علیہ السلام which is referred to here briefly, the version given in Surah Nuh is that Sayyidna Nuh (علیہ السلام) had cursed his people, رَّ‌بِّ لَا تَذَرْ‌ عَلَى الْأَرْ‌ضِ مِنَ الْكَافِرِ‌ينَ دَيَّارً‌ا (My Lord, leave not upon the earth of the unbelievers even one - 71:26). It is reported at another place that when the people of Nuh (علیہ السلام) did not listen to him at all, he prayed to Allah Ta` ala أَنِّي مَغْلُوبٌ فَانتَصِرْ‌ (I am vanquished; do Thou succour me! - 54:10) so You take revenge from them. فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْ‌بِ الْعَظِيمِ (So, We responded to him and saved him and his family from the terrible agony - 21:76) Here the expression 'terrible agony' either refers to the drowning in the deluge which annihilated the entire people or the torture which he and his followers suffered at the hands of those people.

Commentary وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ And (remember) Nuh, when he called (for help) earlier - 21:76 Here مِن قَبْلُ (earlier) means before the time of Sayyidna Ibrahim and Sayyidna Lut (علیہما السلام) ، whose account has just preceded in previous verses. As for the prayer of Nuh علیہ السلام which is referred to here briefly, the version given in Surah Nuh is that Sayyidna Nuh (علیہ السلام) had cursed his people, رَّ‌بِّ لَا تَذَرْ‌ عَلَى الْأَرْ‌ضِ مِنَ الْكَافِرِ‌ينَ دَيَّارً‌ا (My Lord, leave not upon the earth of the unbelievers even one - 71:26). It is reported at another place that when the people of Nuh (علیہ السلام) did not listen to him at all, he prayed to Allah Ta` ala أَنِّي مَغْلُوبٌ فَانتَصِرْ‌ (I am vanquished; do Thou succour me! - 54:10) so You take revenge from them. فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْ‌بِ الْعَظِيمِ (So, We responded to him and saved him and his family from the terrible agony - 21:76) Here the expression 'terrible agony' either refers to the drowning in the deluge which annihilated the entire people or the torture which he and his followers suffered at the hands of those people.

Commentary نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ the goats of the people wandered therein grazing - 21:78). In Arabic language the word نَفَشَ (translated above as 'wandering and grazing' ) means an animal getting into a field at night and damaging it.

فَفَهَّمْنَاهَا سُلَيْمَانَ (So We enabled Sulayman to understand it - 21:79). This expression means that Allah Ta` ala had made known to Sayyidna Sulayman (علیہ السلام) the judgment which was better. Although the judgment passed by Sayyidna Dawud (علیہ السلام) was not in conflict with religious jurisprudence, but the one adjudged by Sulayman (علیہ السلام) was inspired by Allah and was therefore, more appropriate because it benefitted both the parties without hurting either. Imam Baghawi (رح) has reported this story on authority of Sayyidna Ibn ` Abbas ؓ and Qatadah and Zuhri that two persons came to Sayyidna Dawud (علیہ السلام) . One of them had a flock of goats and the other one owned a field on which he grew crops. The latter made a complaint against the former that his goats entered his field at night and ate up his crop (It appears that the respondent had accepted the petitioner's complaint and presumably the value of the flock of goats was equal to the value of the crop). Thus Sayyidna Dawud (علیہ السلام) announced his judgment that the owner of the goats should give his entire flock to the other man in compensation for his loss. (This judgment was in line with the religious jurisprudence which requires that if goods valued by a price are destroyed by someone, the amount of compensation will be determined according to that price. In this case, the value of the crop was the same as the value of the flock; hence the judgment. When these two men i.e. the complainant and the respondent, emerged from the court of Sayyidna Dawud (علیہ السلام) they met Sayyidna Sulayman (علیہ السلام) at the door. He enquired from them about the judgment of their case, which they related to him. After hearing the judgment he remarked that if he were the judge in this case his verdict would have been different, which would be to the benefit of both parties. Then he went to his father Sayyidna Dawud (علیہ السلام) and repeated the same thing. Thereupon Sayyidna Dawud (علیہ السلام) enquired from him as to what kind of verdict he had in mind which would be more beneficial to both the parties. He replied that it would be more just and equitable if the flock of goats is given to the owner of the field so that he could use to his own benefit their milk, wool etc. and his field is given to the goats-man who should cultivate it and grow crops in it. When the field returns to the same condition in which it was before it was eaten by the goats, then the two men should get back their respective properties. Sayyidna Dawud (علیہ السلام) approved this judgment, called back the two men and announced the second judgment to them. (Mahari, Qurtubi, etc.) Can the verdict of a Judge (Qadi) be changed or annulled after it has been announced? It will be observed that Sayyidna Dawud (علیہ السلام) had pronounced a judgment which he revoked after hearing the views of Sayyidna Sulayman علیہ السلام . Here a question arises whether a Qadi (Judge) has the authority to change his own verdict pronounced by him earlier. Qurtubi has discussed this and similar matters in great detail, the gist of which is that where a Qadi (Judge) has given a verdict which is in conflict with the religious jurisprudence or is contrary to the views held by the people at large, then, by consensus of the Ummah, such a verdict is not valid. Then it is not only permissible but mandatory on any other Qadi (Judge) to nullify the verdict and to issue a fresh judgment in line with religious jurisprudence, and also to remove the incompetent Qadi from his position of authority. But, if the judgment of a Qadi is based on religious jurisprudence and Ijtihad (اِجتِھاد) then it is not permissible for any other Qadis (Judges) to revoke that judgment, because if this is allowed, the whole judicial system will collapse and Islamic Law will become a plaything in the hands of different people. However, if a Qadi, after passing a verdict according to the dictates of Ijtihad realizes that he had erred in his earlier judgment and Ijtihad, then it is allowed, rather preferable, that he himself should change the verdict. In a detailed letter which Sayyidna ` Umar ؓ wrote to Abu Musa al-Asha` ri elaborating the principles governing the administration of justice and disposal of court cases, he said that in case Ijtihad (اِجتِھاد) changes after announcing a judgment then the judgment should be changed to conform to the changed Ijtihad (اِجتِھاد) (This letter is reported by Dar Qutni). According to great commentator (امام تفسیر)Mujahid (رح) both the judgments are bona fide and correct in their own respective right. The verdict passed by Sayyidna Dawud علیہ السلام was strictly judicial, whereas the judgment made by Sayyidna Sulayman علیہ السلام was in the nature of a compromise between the two parties. The Holy Qur'an itself says , وَالصُّلْحُ خَيْرٌ‌ (And compromise is better - 4:128). That is why the second judgment was praised by Allah Ta` ala. (Mazhari) Sayyidna ` Umar ؓ had instructed all his Qadis (Judges) that when a dispute was raised before them, they should try to arrange a compromise between the parties. If a compromise was not possible, only then they should pass their judgment according to religious jurisprudence. The advantage in following this procedure, as he described it, was that in a legal judgment the loser has no option but to accept it, but at heart he develops a sense of hostility and hatred against his rival which is not healthy between the two Muslims. On the other hand, in the case of a compromise between the contesting parties, the element of hatred and ill will is removed. (From Mu'inal-Hukkam) Therefore, according to the explanation propounded by Mujahid (رح) it was not a case of revoking or changing an earlier verdict, rather a compromise was willingly agreed between both the parties to the dispute, before they left the court. If two Mujtahids by their separate Ijtihad pass two conflicting verdicts, should both be regarded as valid or should one of them be rejected? A number of commentators have discussed this subject briefly or in detail whether all Mujtahideen (` مُجتَھِدِینَ ) be regarded as correct in their judgment (مُصِیب) and two opposing verdicts be taken as valid or, in case of conflict, one judgment be accepted and the other rejected. Qurtubi has dealt this subject in great detail. Religious scholars have held different views on the subject from the very beginning, while projecting their reasoning. All have derived support for their views from this very verse. Those who support the argument that even conflicting verdicts are valid base their reasoning on the last sentence of the verse viz وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا (And to each one of them We gave wisdom and knowledge - 21:79). The sentence points out in clear terms that Allah Ta` ala had bestowed wisdom and knowledge to both Sayyidna Dawud and Sulayman (علیہما السلام) and there is no admonition to the former, nor is he warned for any error on his part. Therefore it proves that both the judgments given by Sayyidna Dawud علیہ السلام and Sulayman علیہ السلام were correct and valid. However, the judgment given by Sulayman (علیہ السلام) was preferred because it was advantageous to both the parties. As for those who argue that in the event of an Ijtihadi (اِجتِھادی) difference only one judgment can be correct and the other must be rejected as invalid, they too offer the first sentence of this very verse i.e. فَفَهَّمْنَاهَا سُلَيْمَانَ (So, We enabled Sulayman (علیہ السلام) to understand it - 21:79) in support of their argument. They say that there is a specific reference to Sulayman (علیہ السلام) to whom the correct decision was revealed by Allah. It, therefore, follows that the verdict announced by Sayyidna Dawud (علیہ السلام) was not right even though he might have arrived at this decision through his Ijtihad (اِجتِہھاد) and was, therefore, free from all blame. This subject has been discussed in great detail in the books of jurisprudence. Here one should keep in mind that the Holy Prophet ﷺ has said that if someone did Ijtihad (اِجتِہھاد) and gave a decision in accordance with the religious principles governing Ijtihad اِجتِہھاد ، and his Ijtihad is correct, he will be granted two rewards one for the the labour involved in making the Ijtihad, and the other for arriving at the right decision. But if he erred in his Ijtihad he would still get one reward for just his labour. (This Hadith is reported in most books of authoritative ahadith). This Hadith also explains that the difference among the scholars on this issue is one of semantics only. For those who believe that both the conflicting judgment are valid, the consequences are that for the erring Mujtahid مُجتَھِد as well as his followers that Ijtihad اِجتِہھاد is correct and acting upon it will lead to their salvation. As for the view that only one verdict is correct and the other is wrong, the consequence of that also is no more than that the reward of the erring Mujtahid will be lesser because his Ijtihad fell short of the absolute right decision. However, he will be free from all blame and his followers will not be regarded as sinners. (Those who wish to see further details on the subject are advised to refer to Qurtub s commentary, where the subject is discussed in great detail). The question of animals of a person harming another person or damaging his property One can deduce from the verdict passed by Sayyidna Dawud (علیہ السلام) that if the animals of someone damage the property of a person at night, the owner of the animals will have to compensate the suffering party for his loss. However, it does not follow that a verdict given in accordance with the legal code of Sayyidna Dawud (علیہ السلام) must ipso facto be adopted in the Shari'ah of the Holy Prophet ﷺ also. This is why there is a difference of opinion among the cardinal jurists on this issue. The ruling given by Imam Shafi` i (رح) says that if someone's animals damage the fields of another person at night, the owner of the animals will have to compensate for the loss, but if the animals damage the field during day time, then there shall be no compensation due on the owner of the animals. This ruling can be said to be drawn from the judgment of Sayyidna Dawud (علیہ السلام) also, but, in fact he has based his ruling on a saying of the Prophet Muhammad ﷺ ، which has been reported in Muwatta' of Imam Malik as Mursal (مُرسَل). This hadith concerns an incident in which a camel belonging to Sayyidna Bara' Ibn ` Azib ؓ entered someone's orchard and damaged it. The matter when reported to the Holy Prophet ﷺ ، he ruled that the responsibility for protecting these fields and orchards at night rested on the owners, but if in spite of all reasonable measures adopted by them, the animals damaged the crop, then the owner of the animals shall be required to compensate for the loss. On the other hand the Imam Azam Abu Hanifah (رح) and other jurists of Kufa School hold the view that if the owner or the shepherd is with the animals, and yet they damage the field or the orchard due to his negligence, then the compensation for the loss rests with the owner irrespective of whether the damage is caused during day or night. But where unattended animal wandered into somebody's field damaging the same without any negligence on the part of the owner, then the owner of the animals will not be held liable for compensation, regardless of the time of day or night when the damage is caused. Imam Abu Hanifah (رح) has based this ruling on the Hadith جَبَّار جرح العجمَا - (the wound caused by an animal is not compensated) which is reported by Bukhari and Muslim and all other Scholars of Hadith. It means that the owner of the animal is not bound to compensate the owner of the field for any loss caused by his animal (provided that the owner or the shepherd is not with the animal at the time of the damage). This saying has set the rule that irrespective of the time of day or night, if the animal has not been let loose deliberately by its owner into somebody's field and the animal has escaped, then the owner is not liable to make good the loss caused by his animal. Glorification of Allah by birds and mountains وَسَخَّرْ‌نَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ‌ وَكُنَّا فَاعِلِينَ (And with Dawud We subjugated the mountains that proclaimed the purity of Allah, and the birds as well. And We were the One who did (it) - 21:79.) Allah Ta` ala had granted Sayyidna Dawud (علیہ السلام) a melodious voice among the other outward absolute excellences. When he used to recite Zabur the birds would stop in their flight and join him in recitation. In the same way the mountains and the trees used to produce sounds as if they were singing praises to glorify Allah. A melodious voice was an external attribute granted to him by Allah and the joining with him of the birds and the mountains in praising Allah with him was a miracle. Now, for a miracle to happen it is not necessary that the birds and the mountains must necessarily possess life and intelligence; rather a miracle can give intelligence and knowledge to those objects which were without these attributes earlier. However .scientific research has proved that rocks and mountains do have life and knowledge to a limited extent. Among the companions Sayyidna Abu Musa al-Ash` ari (رح) had a very sweet voice. Once the Holy Prophet ﷺ passed by him when he was reciting the Holy Qur'an. The Holy Prophet ﷺ stopped and listened to the recitation. Then he remarked that Allah Ta` ala had granted him the sweet voice of Dawud (علیہ السلام) . When Abu Musa ؓ learnt that the Holy Prophet ﷺ had been listening to his recitation, he said" Had I known that you were listening, I would have tried to recite with greater care".

The art of making armor was granted to Sayyidna Dawud (علیہ السلام) by Allah Ta` ala وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ (And We taught him making of armor as dress for you - 21:80) Lexically, the word لَبُوسٍ is used for anything which is worn in the neck for protection. Here it is used for armor which is used in battle for protection against enemy. In another verse Allah Ta` ala says وَأَلَنَّا لَهُ الْحَدِيدَ that is 'We softened for him iron'- 34:10). This means that either the iron used to become soft like wax in Sayyidna Dawud (علیہ السلام) hands or he was taught to heat it up to make it soft and then mould it, a practice which is used in the foundries today. Skills beneficial to humanity are desirable and are like acts of prophets The above verse also explains the benefit of the industry of the armor making i.e. لِتُحْصِنَكُم مِّن بَأْسِكُمْ (to protect you from what may harm you [ in combat ] - 21:80). This is a need which is felt universally both for religious and worldly purposes. That is why Allah Ta’ ala has said that He had taught this skill to Dawud (علیہ السلام) which was a gift to him. It therefore follows that the learning and teaching of any skill which serves the need of people is an act of virtue, provided it is meant for the good of people, and not merely for the monetary gain. Different prophets are known to have been engaged in different skills in their time. For instance Sayyidna 'Adam (علیہ السلام) used his skill in farming. The Holy Prophet ﷺ said that an industrialist producing his product with the intention of serving people is like the mother of Musa (علیہ السلام) who fed her own child and also got paid for her services. Similarly, an industrialist who sets before him the service of humanity as his ideal draws double benefit - one for serving people and the other in the form of material gain from marketing his industrial products. Making the air subservient to Sulayman i and related matters Hasan al-Basri (رح) has narrated the following story. Once Sayyidna Sulayman (علیہ السلام) was inspecting his cavalry horses and got so engrossed in the inspection that he missed the ` Asr prayer. When he realized his lapse, he was very sorry, and removed these horses from service since they were the cause of this lapse. As this action was taken to win the goodwill of Allah and to atone for his negligence, Allah rewarded him by making the wind subservient to him, which is a superior and faster conveyance. Details of this event will appear with the commentary of the relevant verses of Surah Sad (سُورہ ص) insh’ Allah .

وَلِسُلَيْمَانَ الرِّ‌يحَ عَاصِفَةً (And for Sulayman [ We subjugated ] the violent wind - 21:81) This sentence is a continuation of an earlier verse وَسَخَّرْ‌نَا مَعَ دَاوُودَ (And with Dawad We subjugated - 21:79). Thus it means that just as Allah Ta’ ala had made birds and hills subservient to Dawud (علیہ السلام) who used to sing in praise of Allah while he recited the Zabur, in the same way He made the wind subservient to Sulayman (علیہ السلام) who used to fly on its wings swiftly wherever he wanted to go. It is worth noting here that while describing subservience of birds and hills for Dawud (علیہ السلام) the word معَ (with) has been used, but the subservience of wind for Sulayman (علیہ السلام) has been described using the letter لام (which means 'for' ). In this there is a subtle hint that the subservience in both these cases was different. In the case of Dawud (علیہ السلام) the birds and hills used to sing praise of Allah with him simultaneously without any command from him. But in the case of Sulayman (علیہ السلام) the wind acted according to his commands and carried him where and when he desired. (Ruh ul-Ma’ ani, with reference to A1-Baidawi). Ibn Kathir in his commentary has described in fair detail the platform on which Sayyidna Sulayman (علیہ السلام) was carried by the wind. It was made of wood and was of an enormous size which could accomodate him and all the functionaries of the government as well as the army alongwith their weapons, and the wind carried them all wherever it was commanded to go, covering two month's journey in one day. Ibn Abi Hatim has narrated on the authority of Sayyidna Said Ibn Jubair ؓ that 600, 000 six hundred thousand chairs were placed on this platform on which humans who were also believers sat in front with Sayyidna Sulayman (علیہ السلام) and behind them sat the believing Jinns. Then the birds were commanded to fly above the platform and protect it from the heat of the sun. Then by the command of Sulayman (علیہ السلام) the wind would take the platform to a specified destination. Some traditions report that throughout this aerial journey, Sulayman علیہ السلام used to sit with his head bowed down praying to and thanking Allah Ta` ala in all humility and not turning his head to the right or to the left. عَاصِفَةً (violent) Literal meaning of is strong and violent wind. At another place in the Holy Qur'an the attribute of this wind is given as رِیحُ عَاصِفَةً which means a mild breeze, which neither raises dust nor creates turbulence. On the face of it, these attributes are contradictory, but they can be reconciled in that whereas in itself it was so strong that it could accomplish two month's Journey in one day, yet it did not create. any turbulence. It is reported that when this platform used to fly in the air, no birds were ever harmed due to velocity of the wind.

Subservience of Jinns and shaitans to Sulayman (علیہ السلام) وَمِنَ الشَّيَاطِينِ مَن يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ ۖ وَكُنَّا لَهُمْ حَافِظِينَ (And from the devils, (We subjugated for him) those who dived in water for him and did jobs other than that. And We were the One who kept watch over them. - 21:82) That is, Allah made the satan jinn subservient to Sulayman (علیہ السلام) and they used to dive in the rivers fishing pearls for him. Apart from this, they used to perform other jobs for him, some of which are mentioned in other verses. يَعْمَلُونَ لَهُ مَا يَشَاءُ مِن مَّحَارِ‌يبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ That is ("Fashioning for him whatsoever he would - places of worship, statues, porringers like water-troughs - 34:13). Sulayman (علیہ السلام) also used to put them to hard labour and make them work in different projects. Shaitans These are ethereal beings made of fire, who possess intelligence and understanding and are obligated to follow the laws of Shari` ah like humans. Those beings who fulfill these conditions are described by the word Jinn, while those among them who disobey the rules of Shari'ah and persist in their unbelief are called satans. It is obvious that all Jinns were made subservient to Sayyidna Sulayman (علیہ السلام) whether they were believers or unbelievers. However, the believers regarded it as their religious duty to obey his wishes even before they were formally placed under his command, and there was no need to make a specific mention of their being placed under subservience to Sulayman (علیہ السلام) . Hence in the context of the Jinns being made subservient to Sayyidna Sulayman (علیہ السلام) the reference is to shaitans (unbelieving Jinns) only. They were made to obey him despite their unbelief and defiance. Perhaps, it is for this reason that a sentence is added at the end of the verse saying, "We alone kept watch over them". Sulayman (علیہ السلام) was exposed to danger from the unbelieving Jinns, but Allah was his protector and they could do him no harm. It will be observed that while in the case of Sayyidna Dawad (علیہ السلام) Allah Ta` ala had made subservient to him things which are extremely hard and dense, like iron and mountains, Sulayman (علیہ السلام) was given mastery over things which are ethereal and cannot even be perceived e.g. wind and Jinn. This shows that He is omnipotent and that His authority extends over all created things. (Commentary by Ra'zi)

Commentary Story of Sayyidna Ayyub (علیہ السلام) The story of Sayyidna Ayyub (علیہ السلام) is based mostly on Jewish legends. Those which are considered as historically reliable by scholars of hadith are being reproduced here. The Holy Qur'an tells us only that he suffered from some serious disease but he endured his suffering with fortitude. Ultimately he prayed to Allah for recovery which was granted. During his illness all his family members and friends disappeared. They either died or just abandoned him to his fate. Then Allah Ta` ala restored him to complete health and gave him back all his children and also an equal number in addition. The remaining elements of this story have come down to us either through authentic sayings or by way of historical accounts. Hafiz Ibn Kathir has recorded the story as follows: Allah Ta` ala had bestowed upon Sayyidna Ayyub (علیہ السلام) ، in the early days of his life, all sorts of material comforts such as wealth, property, magnificent houses, children, servants and attendants. But later he faced a trial whereby the prophets are normally tested by Allah, and was deprived of all these comforts. Moreover he suffered from a serious disease which was like leprosy and which affected his whole body except the heart and the tongue. In this miserable condition too he spent his time in prayers and in giving thanks to Allah Ta` ala with his heart and tongue. Because of this serious illness all his relatives, friends and neighbors avoided him and placed him near a garbage-dump outside the city. Nobody went near him except his wife who used to take care of him. She was either the daughter or grand daughter of Sayyidna Yusuf (علیہ السلام) and her name was Layya daughter of Misha Ibn Yusuf (علیہ السلام) . (Ibn Kathir) All his wealth having been lost, she worked and earned a living for him and for herself and also nursed him in his illness. The ordeal of Sayyidna Ayyub (علیہ السلام) was nothing new, nor something to be wondered at. The Holy Prophet ﷺ has said اژدّ النّاس بلاء الانبیاء چّم الصّالحُون چّم الامثل فالامثل that is the prophets face the most severe tests, and then come the other believers according to their degree of piety. In another tradition it is reported that every man is tested according to his adherence and devotion to religion. The stronger his beliefs, the harder is the test to which he is subjected, so that his rewards are in proportion to his sufferings. Sayyidna Ayyub (علیہ السلام) occupies a distinctive position among all the prophets for firmness in his devotion and endurance in his sufferings in the same manner as Dawud (علیہ السلام) enjoyed distinction for offering thanks to Allah Ta` ala. Sayyidna Ayyub (علیہ السلام) is a model of endurance and fortitude in the most trying circumstances. Yazid Ibn Maisara reports that when Allah Ta` ala deprived him of all his worldly possessions and subjected him to a severe ordeal, he concentrated all his mind and efforts upon the sole purpose of remembering Allah Ta’ ala and offering prayers to Him. While thanking Allah Ta’ ala for all sorts of worldly comforts and children granted to him earlier and whose love had filled his heart completely, he also thanked Him for their total withdrawal because nothing remained to distract him from total devotion to Allah Ta’ ala. The invocation of Sayyidna Ayyub I is not counter to patience The ordeal of Sayyidna Ayyub (علیہ السلام) was very severe indeed. He not only lost all his worldly possessions but was also afflicted by a terrible disease because of which people avoided his company. He spent seven years and some months lying near a garbage dump outside the city, but never once did he lose his heart nor did he ever utter a word of complaint about his fate. His wife, Layya once asked him to pray to Allah for His Mercy as his sufferings had become unbearable, to which he replied that having enjoyed for seventy years the best of health surrounded by all the luxuries that money could buy, it would be unworthy of him to complain because a mere seven years has been spent in pain and poverty. His firm prophetic resolve, self-discipline and fortitude prevented him from beseeching Allah Ta` ala's mercy on his condition, lest it should be construed as an act contrary to the unquestioning submission to the will of Allah Ta` ala (Although to invoke Allah's Mercy for relief from sufferings does not mean absence of fortitude). Ultimately something happened which made him pray to Allah Ta` ala for His Mercy but as mentioned earlier this was just a prayer and did not express a sense of complaint. As such Allah Ta` ala has put His seal in acknowledgment of his extreme endurance in these words إِنَّا وَجَدْنَاهُ صَابِرً‌ا (Surely We found him a steadfast man - 38:44). There are numerous versions of this story which have been omitted for their length. Ibn Abi Hatim has reported on the authority of Sayyidna ` Abdullah Ibn ` Abbas ؓ that when Sayyidna Ayyub's (علیہ السلام) supplication was granted, he was told to rub his heels on the ground and a stream of fresh and clear water would gush forth. He should then bathe himself in the water and also drink it, and the disease would disappear. Sayyidna Ayyub (علیہ السلام) did as he was told and in no time his body, which was covered with boils and was reduced to skin and bones regained its original shape and health. Allah Ta’ ala sent him garments from Paradise which he wore and sat down in a corner away from the garbage dump. His wife came to see him as usual and when she did not find him, she started crying. She did not recognize Ayyub (علیہ السلام) who was sitting nearby in a corner because his appearance had changed completely. Then she turned to him and asked him if he had any information about the sick man who was lying there, and whether he had gone somewhere or had been eaten up by dogs and wolves. She spoke to him for some time without realizing that the man was none other than her husband. Then Sayyidna Ayyub (علیہ السلام) revealed himself, but even then she did not recognize him and asked him why he was making fun of her. Sayyidna Ayyub (علیہ السلام) then told her to look at him again and try to recognize him. He also informed her that Allah Ta’ ala had healed his body after he invoked His Mercy. Sayyidna Ibn ` Abbas ؓ reports that after this, Allah Ta’ ala restored to him all his wealth and children and gave him more children equal in number to the children which he had before (Ibn Kathir). Sayyidna Ibn Masud ؓ says that Sayyidna Ayyub (علیہ السلام) had seven sons and seven daughters but they all died while he was undergoing the ordeal. When his days of hardship were over, his children were brought back to life by Allah Ta` ala and his wife also gave birth to as many more children, to which the Qur'an refers to as وَمِثْلَهُم مَّعَهُمْ (and the like thereof alongwith them - 21:84). According to Tha'labi this version is closer to the text of the Qur'an. (Qurtubi) Some scholars say that he was granted as many new children as he had before and the word مِثل (the like) refers to an equal number of grand children. (Only Allah knows best).

Commentary Story of Sayyidna Ayyub (علیہ السلام) The story of Sayyidna Ayyub (علیہ السلام) is based mostly on Jewish legends. Those which are considered as historically reliable by scholars of hadith are being reproduced here. The Holy Qur'an tells us only that he suffered from some serious disease but he endured his suffering with fortitude. Ultimately he prayed to Allah for recovery which was granted. During his illness all his family members and friends disappeared. They either died or just abandoned him to his fate. Then Allah Ta` ala restored him to complete health and gave him back all his children and also an equal number in addition. The remaining elements of this story have come down to us either through authentic sayings or by way of historical accounts. Hafiz Ibn Kathir has recorded the story as follows: Allah Ta` ala had bestowed upon Sayyidna Ayyub (علیہ السلام) ، in the early days of his life, all sorts of material comforts such as wealth, property, magnificent houses, children, servants and attendants. But later he faced a trial whereby the prophets are normally tested by Allah, and was deprived of all these comforts. Moreover he suffered from a serious disease which was like leprosy and which affected his whole body except the heart and the tongue. In this miserable condition too he spent his time in prayers and in giving thanks to Allah Ta` ala with his heart and tongue. Because of this serious illness all his relatives, friends and neighbors avoided him and placed him near a garbage-dump outside the city. Nobody went near him except his wife who used to take care of him. She was either the daughter or grand daughter of Sayyidna Yusuf (علیہ السلام) and her name was Layya daughter of Misha Ibn Yusuf (علیہ السلام) . (Ibn Kathir) All his wealth having been lost, she worked and earned a living for him and for herself and also nursed him in his illness. The ordeal of Sayyidna Ayyub (علیہ السلام) was nothing new, nor something to be wondered at. The Holy Prophet ﷺ has said اژدّ النّاس بلاء الانبیاء چّم الصّالحُون چّم الامثل فالامثل that is the prophets face the most severe tests, and then come the other believers according to their degree of piety. In another tradition it is reported that every man is tested according to his adherence and devotion to religion. The stronger his beliefs, the harder is the test to which he is subjected, so that his rewards are in proportion to his sufferings. Sayyidna Ayyub (علیہ السلام) occupies a distinctive position among all the prophets for firmness in his devotion and endurance in his sufferings in the same manner as Dawud (علیہ السلام) enjoyed distinction for offering thanks to Allah Ta` ala. Sayyidna Ayyub (علیہ السلام) is a model of endurance and fortitude in the most trying circumstances. Yazid Ibn Maisara reports that when Allah Ta` ala deprived him of all his worldly possessions and subjected him to a severe ordeal, he concentrated all his mind and efforts upon the sole purpose of remembering Allah Ta’ ala and offering prayers to Him. While thanking Allah Ta’ ala for all sorts of worldly comforts and children granted to him earlier and whose love had filled his heart completely, he also thanked Him for their total withdrawal because nothing remained to distract him from total devotion to Allah Ta’ ala. The invocation of Sayyidna Ayyub I is not counter to patience The ordeal of Sayyidna Ayyub (علیہ السلام) was very severe indeed. He not only lost all his worldly possessions but was also afflicted by a terrible disease because of which people avoided his company. He spent seven years and some months lying near a garbage dump outside the city, but never once did he lose his heart nor did he ever utter a word of complaint about his fate. His wife, Layya once asked him to pray to Allah for His Mercy as his sufferings had become unbearable, to which he replied that having enjoyed for seventy years the best of health surrounded by all the luxuries that money could buy, it would be unworthy of him to complain because a mere seven years has been spent in pain and poverty. His firm prophetic resolve, self-discipline and fortitude prevented him from beseeching Allah Ta` ala's mercy on his condition, lest it should be construed as an act contrary to the unquestioning submission to the will of Allah Ta` ala (Although to invoke Allah's Mercy for relief from sufferings does not mean absence of fortitude). Ultimately something happened which made him pray to Allah Ta` ala for His Mercy but as mentioned earlier this was just a prayer and did not express a sense of complaint. As such Allah Ta` ala has put His seal in acknowledgment of his extreme endurance in these words إِنَّا وَجَدْنَاهُ صَابِرً‌ا (Surely We found him a steadfast man - 38:44). There are numerous versions of this story which have been omitted for their length. Ibn Abi Hatim has reported on the authority of Sayyidna ` Abdullah Ibn ` Abbas ؓ that when Sayyidna Ayyub's (علیہ السلام) supplication was granted, he was told to rub his heels on the ground and a stream of fresh and clear water would gush forth. He should then bathe himself in the water and also drink it, and the disease would disappear. Sayyidna Ayyub (علیہ السلام) did as he was told and in no time his body, which was covered with boils and was reduced to skin and bones regained its original shape and health. Allah Ta’ ala sent him garments from Paradise which he wore and sat down in a corner away from the garbage dump. His wife came to see him as usual and when she did not find him, she started crying. She did not recognize Ayyub (علیہ السلام) who was sitting nearby in a corner because his appearance had changed completely. Then she turned to him and asked him if he had any information about the sick man who was lying there, and whether he had gone somewhere or had been eaten up by dogs and wolves. She spoke to him for some time without realizing that the man was none other than her husband. Then Sayyidna Ayyub (علیہ السلام) revealed himself, but even then she did not recognize him and asked him why he was making fun of her. Sayyidna Ayyub (علیہ السلام) then told her to look at him again and try to recognize him. He also informed her that Allah Ta’ ala had healed his body after he invoked His Mercy. Sayyidna Ibn ` Abbas ؓ reports that after this, Allah Ta’ ala restored to him all his wealth and children and gave him more children equal in number to the children which he had before (Ibn Kathir). Sayyidna Ibn Masud ؓ says that Sayyidna Ayyub (علیہ السلام) had seven sons and seven daughters but they all died while he was undergoing the ordeal. When his days of hardship were over, his children were brought back to life by Allah Ta` ala and his wife also gave birth to as many more children, to which the Qur'an refers to as وَمِثْلَهُم مَّعَهُمْ (and the like thereof alongwith them - 21:84). According to Tha'labi this version is closer to the text of the Qur'an. (Qurtubi) Some scholars say that he was granted as many new children as he had before and the word مِثل (the like) refers to an equal number of grand children. (Only Allah knows best).

Commentary Whether Sayyidna Dhul-Kifl was a prophet or a saint and his strange story Three persons are mentioned in the above two verses. Out of these three there is no doubt about the prophethood of Sayyidna Isma1 (علیہ السلام) and Sayyidna Idris (علیہ السلام) as they are mentioned in the Qur'an as such several times. Ibn Kathir is of the opinion that the mention of the name of Sayyidna Dhul-Kifl along with the other two prophets in the above verse shows that he too was a prophet. However, some other versions do not include him in the category of prophets. They say that he was a saint or a pious person. Imam of Tafsir Ibn Jarir (رح) has reported on the authority of Mujahid (رح) that where Sayyidna Yasa' (علیہ السلام) (who is referred to as a prophet in the Holy Qur'an) became old and weak, he thought of appointing someone who could perform the duties of a prophet on his behalf during his life time. He assembled all his companions for this purpose and told them of his desire to appoint someone who would act as his deputy but who must fulfill three conditions namely that he should fast all the year round, should spend the nights in prayers and does not ever lose his temper. A relatively unknown person who was held in contempt by the people, stood up and offered himself for the job. Sayyidna Yasa' (علیہ السلام) asked him whether he fasted all the year round, spent his nights in prayers and never lost his temper. The man replied in the affirmative and confirmed that he fulfilled all the three conditions. Perhaps Sayyidna Yasa' (علیہ السلام) did not believe his claim and rejected him. After a few days Sayyidna Yasa' (علیہ السلام) reconvened the meeting and repeated his conditions and asked his companions if any of them met the requirements. Everyone remained seated but the same man stood up again and claimed that he fulfilled the three conditions. Then Yasa' (علیہ السلام) appointed him his deputy. When Shaitan realized that Sayyidna Dhul-Kifl had been selected as a deputy to Yasa' (علیہ السلام) he asked all his aides to go to Sayyidna Dhul-Kifl and inveigle him into doing something which would result in his removal from the post of deputy. All his aides excused themselves and said that he was beyond their power to harm. The Satan (Iblis) then said "Alright, leave him to me. I will take care of him." Sayyidna Dhul-Kifl, true to his claim, used to fast during the day and pray the whole night and had a little nap in the afternoon. Satan went to him just when he was about to take his afternoon nap and knocked at the door. He got up and enquired who was there. The Shaitan replied "I am an old tortured man". So he opened the door and let him in. The Shaitan came in and started a yarn about the cruelty and injustice which he suffered at the hands of his community and relatives. He stretched the story so long that no time was left for Sayyidna Dhul-Kifl to take his usual nap. So, he told the old man (Shaitan) that he should come to him at the time when he came out, and he would cause justice to be done to him. Later on Sayyidna Dhul-Kifl sat in his court and waited for the old man but he did not turn up. Next morning he again waited for the old man in his court but again he did not come. Then in the afternoon when he was about to have his nap, the old man came and started beating at the door. He enquired who he was, and the Shaitan replied again - "an old tortured man" so, he opened the door and asked him "Didn't I tell you to come to my court yesterday but you failed to appear, nor did you come this morning?" To this the Shaitan answered "Sir, my enemies are very wicked people; when they learnt that you were sitting in your court and would force them to give back to me what was my due, they agreed to settle the matter out of court. But as soon as you left your court, they went back on their promise'. Sayyidna Dhul-Kifl asked him again to come to his court when he was there. All this conversation continued for such a long time that he could not have his usual nap on that day also. He then went to the court and waited for the old man, who again did not turn up. The next day again he waited for him until late in the noon but to no avail. When he returned home on that day, he was very sleepy because of lack of sleep for last two days. Therefore, he asked the family members not to allow anyone to knock at the door. The old man came again and wanted to knock at the door but the family members stopped him, so he entered the house through a ventilator, and started knocking at the door of his room, Sayyidna Dhul-Kifl got up again and saw that the old man had come inside the house while the door was still closed. So he asked him as to how he had entered the house. Then suddenly he became aware that the man standing before him was Shaitan and asked him "Are you the God's enemy Iblis?" He admitted that he was Shaitan and remarked, "You have thwarted all my plans and frustrated all my efforts to entice you in my design. My intention was to make you angry somehow, so that one of your claims before Yasa' (علیہ السلام) could be proved false." It was because of this episode that he was given the title Dhul-Kifl, which means a person who is true to his covenant and performs his duties faithfully, and this title was fully deserved by him. (Ibn Kathir) Another narrative is quoted in Masnad of Ahmad but has the name of the person Alkifl instead of Dhul-Kifl. That is why Ibn Kathir has observed after quoting this narrative that he was a different person and not Dhul-Kifl, who is mentioned in this verse. The narrative is as follows: Sayyidna ` Abdullah Ibn ` Umar ؓ has reported that he had heard a hadith (حَدِیث) from the Holy Prophet ﷺ not once, but more than seven times that there was a man by the name Kifl among the Bani Isra'il who did not abstain from any type of sin. Once a woman came to him and he persuaded her to have sexual intercourse with him on payment of sixty guineas. When he got down starting the intercourse, the woman started crying and trembling. So he enquired from her as to what the matter was because he had not used any kind of force on her. The woman replied that the cause of her distress was that she had never in all her life committed adultery and that it was only her adverse circumstances which had forced her to agree to the act. Hearing this, the man got up and told her to go away and keep the money he had given her. He also promised her that he would never again indulge in any sin. Then it so happened that he died the same night and in the morning it was seen that there was a hidden writing on his door that Kifl had been pardoned by Allah غَفَرَاللہ لکدفل . Ibn Kathir observed after quoting this from Masnad of Ahmad that none of the six authentic books on hadith has reported this tradition and its authority is weak. Even if the tradition is true, it mentioned the name as Kifl and not Dhul-Kifl, which means he was some other person. (Allah knows best). The sum and substance of this story is that Dhul-Kifl was the deputy of Prophet Yasa' (علیہ السلام) and it is possible that because of his virtuous deeds his name has been mentioned along with prophets. It is also possible that initially he was the deputy of Sayyidna Yasa` (علیہ السلام) and later on he was elevated to the status of a prophet by Allah Ta` ala.

Commentary Whether Sayyidna Dhul-Kifl was a prophet or a saint and his strange story Three persons are mentioned in the above two verses. Out of these three there is no doubt about the prophethood of Sayyidna Isma1 (علیہ السلام) and Sayyidna Idris (علیہ السلام) as they are mentioned in the Qur'an as such several times. Ibn Kathir is of the opinion that the mention of the name of Sayyidna Dhul-Kifl along with the other two prophets in the above verse shows that he too was a prophet. However, some other versions do not include him in the category of prophets. They say that he was a saint or a pious person. Imam of Tafsir Ibn Jarir (رح) has reported on the authority of Mujahid (رح) that where Sayyidna Yasa' (علیہ السلام) (who is referred to as a prophet in the Holy Qur'an) became old and weak, he thought of appointing someone who could perform the duties of a prophet on his behalf during his life time. He assembled all his companions for this purpose and told them of his desire to appoint someone who would act as his deputy but who must fulfill three conditions namely that he should fast all the year round, should spend the nights in prayers and does not ever lose his temper. A relatively unknown person who was held in contempt by the people, stood up and offered himself for the job. Sayyidna Yasa' (علیہ السلام) asked him whether he fasted all the year round, spent his nights in prayers and never lost his temper. The man replied in the affirmative and confirmed that he fulfilled all the three conditions. Perhaps Sayyidna Yasa' (علیہ السلام) did not believe his claim and rejected him. After a few days Sayyidna Yasa' (علیہ السلام) reconvened the meeting and repeated his conditions and asked his companions if any of them met the requirements. Everyone remained seated but the same man stood up again and claimed that he fulfilled the three conditions. Then Yasa' (علیہ السلام) appointed him his deputy. When Shaitan realized that Sayyidna Dhul-Kifl had been selected as a deputy to Yasa' (علیہ السلام) he asked all his aides to go to Sayyidna Dhul-Kifl and inveigle him into doing something which would result in his removal from the post of deputy. All his aides excused themselves and said that he was beyond their power to harm. The Satan (Iblis) then said "Alright, leave him to me. I will take care of him." Sayyidna Dhul-Kifl, true to his claim, used to fast during the day and pray the whole night and had a little nap in the afternoon. Satan went to him just when he was about to take his afternoon nap and knocked at the door. He got up and enquired who was there. The Shaitan replied "I am an old tortured man". So he opened the door and let him in. The Shaitan came in and started a yarn about the cruelty and injustice which he suffered at the hands of his community and relatives. He stretched the story so long that no time was left for Sayyidna Dhul-Kifl to take his usual nap. So, he told the old man (Shaitan) that he should come to him at the time when he came out, and he would cause justice to be done to him. Later on Sayyidna Dhul-Kifl sat in his court and waited for the old man but he did not turn up. Next morning he again waited for the old man in his court but again he did not come. Then in the afternoon when he was about to have his nap, the old man came and started beating at the door. He enquired who he was, and the Shaitan replied again - "an old tortured man" so, he opened the door and asked him "Didn't I tell you to come to my court yesterday but you failed to appear, nor did you come this morning?" To this the Shaitan answered "Sir, my enemies are very wicked people; when they learnt that you were sitting in your court and would force them to give back to me what was my due, they agreed to settle the matter out of court. But as soon as you left your court, they went back on their promise'. Sayyidna Dhul-Kifl asked him again to come to his court when he was there. All this conversation continued for such a long time that he could not have his usual nap on that day also. He then went to the court and waited for the old man, who again did not turn up. The next day again he waited for him until late in the noon but to no avail. When he returned home on that day, he was very sleepy because of lack of sleep for last two days. Therefore, he asked the family members not to allow anyone to knock at the door. The old man came again and wanted to knock at the door but the family members stopped him, so he entered the house through a ventilator, and started knocking at the door of his room, Sayyidna Dhul-Kifl got up again and saw that the old man had come inside the house while the door was still closed. So he asked him as to how he had entered the house. Then suddenly he became aware that the man standing before him was Shaitan and asked him "Are you the God's enemy Iblis?" He admitted that he was Shaitan and remarked, "You have thwarted all my plans and frustrated all my efforts to entice you in my design. My intention was to make you angry somehow, so that one of your claims before Yasa' (علیہ السلام) could be proved false." It was because of this episode that he was given the title Dhul-Kifl, which means a person who is true to his covenant and performs his duties faithfully, and this title was fully deserved by him. (Ibn Kathir) Another narrative is quoted in Masnad of Ahmad but has the name of the person Alkifl instead of Dhul-Kifl. That is why Ibn Kathir has observed after quoting this narrative that he was a different person and not Dhul-Kifl, who is mentioned in this verse. The narrative is as follows: Sayyidna ` Abdullah Ibn ` Umar ؓ has reported that he had heard a hadith (حَدِیث) from the Holy Prophet ﷺ not once, but more than seven times that there was a man by the name Kifl among the Bani Isra'il who did not abstain from any type of sin. Once a woman came to him and he persuaded her to have sexual intercourse with him on payment of sixty guineas. When he got down starting the intercourse, the woman started crying and trembling. So he enquired from her as to what the matter was because he had not used any kind of force on her. The woman replied that the cause of her distress was that she had never in all her life committed adultery and that it was only her adverse circumstances which had forced her to agree to the act. Hearing this, the man got up and told her to go away and keep the money he had given her. He also promised her that he would never again indulge in any sin. Then it so happened that he died the same night and in the morning it was seen that there was a hidden writing on his door that Kifl had been pardoned by Allah غَفَرَاللہ لکدفل . Ibn Kathir observed after quoting this from Masnad of Ahmad that none of the six authentic books on hadith has reported this tradition and its authority is weak. Even if the tradition is true, it mentioned the name as Kifl and not Dhul-Kifl, which means he was some other person. (Allah knows best). The sum and substance of this story is that Dhul-Kifl was the deputy of Prophet Yasa' (علیہ السلام) and it is possible that because of his virtuous deeds his name has been mentioned along with prophets. It is also possible that initially he was the deputy of Sayyidna Yasa` (علیہ السلام) and later on he was elevated to the status of a prophet by Allah Ta` ala.

Commentary وَذَا النُّونِ (21:87) The story of Sayyidna Yunus Ibn Matta (علیہ السلام) appears in the Holy Qur'an in Surah Yanus, Surah Al-Anbiya', Surah As-Saffat and Surah Nun. At some places he is mentioned by his real name and at others by the title as Dhunnun or Sahihul Hut. The meaning of Nun and Hut both is fish. Thus, Dhunnun and Sahibul Hut can be translated as man of the fish. Sayyidna Yunus (علیہ السلام) remained inside the stomach of a fish for a few days in very odd circumstances by the will of Allah. It is because of this episode that he is sometimes referred to as Dhunnun or Sahib Al-Hut. The Story of Yunus (علیہ السلام) According to the commentary by Ibn Kathir, Sayyidna Yunus (علیہ السلام) was sent to preach Allah's message among the people of Nineveh which is a township in the region of Mousel. Sayyidna Yunus (علیہ السلام) invited them towards Islam and asked them to follow the true religion and perform good deeds, but they rejected his call and behaved in an arrogant and defiant manner. Being dejected and annoyed, Yunus (علیہ السلام) left the place after warning them that Allah's wrath would descend upon them within three days. After he had departed from the township, the people realized that his warning might come true. (According to some versions they had actually seen the signs of the impending disaster). So they repented and asked pardon for their sins and the entire population retired to a forest with their cattle and animals. Then they started lamenting and bewailing and invoked Allah's forgiveness and protection. Allah Ta'ala accepted their sincere contrition and wailing over their sins and released them from the fear of the impending disaster. While all these events were taking place, Sayyidna Yunus (علیہ السلام) waited expecting the news about the destruction of his people. But when he learnt that the storm had passed and his people were safe and sound, he worried that they would regard him as a liar. According to some versions, it was customary with his people to execute a person if he was proved a liar. (Mazhari). Sayyidna Yunus (علیہ السلام) ، therefore, feared for his life and decided to go away to some other place rather than returning to his own people. He came across a river on his way and boarded a boat to cross it. While crossing the river it so happened that the boat was caught in a whirlpool and was in danger of sinking. The boatmen decided that if one of the passengers was off loaded from the boat the chances were that the rest of them would be saved from drowning. So they cast lots to decide as to who should be off-loaded. As luck would have it they drew the name of Sayyidna Yunus (علیہ السلام) . It seems that the boatmen were aware of his exalted position and they refused to throw him in the river. The lot was drawn a second and then a third time and his name was drawn on both occasions. This episode has been mentioned elsewhere in the Holy Qur'an in the following words: فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ (and cast lots, and was of the rebutted - 37:141). Thereupon Sayyidna Yunus (علیہ السلام) got up, took off the extra clothes which he was wearing and threw himself in the river. Immediately a fish from the Caspian Sea arrived on the scene as commanded by Allah Ta'ala and swallowed Yonus (علیہ السلام) . (as reported by Ibn Masud ؓ . The fish was further commanded by Allah Ta’ ala that he was not to be taken for food, that no harm was to be done to his body (both flesh and bones) and that he was only to be held as a prisoner in its stomach for a few days. (Ibn Kathir) There are references in the Qur'an that Sayyidna Yunus (علیہ السلام) earned Allah Ta` a1a's displeasure when he left his people without His specific command and his stay for a few days in the stomach of the fish was a sign of Allah's displeasure for his lapse. It is safe to assume that the warning of Sayyidna Yunus (علیہ السلام) to his people about their imminent destruction within three days was not the outcome of his own judgment but was based on Divine revelations. Similarly, his dissociation from his people was nothing new and was in line with the practice of other prophets in similar situations and must, therefore, also have been done by the command and approval from Allah Ta` ala. So, upto this point there seems nothing to be wrong in his conduct which would deserve Allah Ta’ ala's displeasure. But later on when Allah Ta’ ala accepted the genuine remorse and repentance of the people and released them from the fear of destruction, it was to be expected that Yunus (علیہ السلام) would return to his people. But his decision not to return to them and go away from them was based on his own judgment (اِجتِھَاد). He reasoned that if he returned to them, they would regard him as a liar and his teachings would be rendered ineffectual and fruitless. There was also the danger that he might have been taken and executed. For these reasons he was hopeful that his parting with his people would not be a reprehensible act before Allah Ta` ala. Although his decision to migrate was based on his personal judgment (Ijtihad اِجتِھَاد) without waiting for a clear direction from Allah Ta` ala, yet it did not constitute a sin. Nevertheless for a prophet to take a decision on his own without waiting for the revelation (وَحِی) from Allah Ta’ ala was not liked by Him. This was not a crime but an act which was not desirable. The status of the prophets and His closed ones is highly exalted and it is expected of them not to indulge even in such undesirable acts. The slightest lapse on their part is subjected to Allah's displeasure and reproach from Him, and that is why he faced this hardship. It is quoted in Tafsir al-Qurtubi from al-Qushairi that this had happened to Yunus (علیہ السلام) when the tempest was removed from his people, which was against his wish and that his stay in the stomach of the fish for a few days was more of a reformatory measure than punishment, as sometimes people warn their young children and take reformatory measures against them. (Qurtubi) After learning the background of the episode it would be easier to understand the meanings of the verses which is as follows: ذَّهَبَ مُغَاضِبًا (he walked away in anger 21:87) It is obvious that the anger was against his own people. Sayyidna Ibn ` Abbas ؓ has explained it as such. فَظَنَّ أَن لَّن نَّقْدِرَ‌ عَلَيْهِ thought We will never put him to trouble - 21:87) Lexically the word نَّقْدِرَ‌ has three different meanings: If it is derived from the meaning would be that Sayyidna Yunus (علیہ السلام) imagined that Allah Ta` a1a would not be able to gain mastery over him. This is obviously an unacceptable explanation as no Muslim can ever entertain such thoughts in his mind, least of all a prophet of Allah. Alternatively if it is considered that the word نَّقْدِرَ‌ is derived from قَدر then the meaning would be to straighten or narrow down, as the Qur'an says: اللَّـهُ يَبْسُطُ الرِّ‌زْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ‌ لَهُ (Allah extends provision to whom He wills and straitens it.) The Imams of Tafsir Ata', Said Ibn Jubair, Hasan Basri and many other scholars have adopted this interpretation, and therefore the meaning of the verse would be that Yunus (علیہ السلام) thought that he would not be put in a straitened condition by Allah Ta` a1a if he abandoned his people. This second explanation is adopted by most commentators (and the translation of the text as appeared above is based on it). The third possibility is that نَقدِر is a derivative of تَقدِیر in which case the verse would mean that Yunus (علیہ السلام) was sure that he would not be blamed if he dissociated himself from his people. Qatadah, Mujahid and Farra' have adopted this explanation.

The prayer of Yunus (علیہ السلام) is invoked by all people at all times and for all their needs وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ (And this is how We rescue the believers - 21:88.) That is, just as We released Yunus (علیہ السلام) from his misery and distress, so do We deliver other believers (مُؤْمِنِينَ ) when they turn towards Us repenting their sins sincerely. According to a hadith of the Holy Prophet ﷺ if a Muslim prays to Allah Ta` a1a for the grant of a wish in the words used by Yunus (علیہ السلام) when he was in the stomach of the fish i.e. لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ (21:87) He would accept his prayer and grant his wish. (Ahmad, Tirmidhi, Mahari)

Commentary Sayyidna Zakariyya (علیہ السلام) wished for a son and heir for which he prayed to Allah. But at the same time he made it clear that Allah is the best heir no matter if he had a son or not وَأَنتَ خَيْرُ‌ الْوَارِ‌ثِينَ. You are the best of inheritors - 21:89). This was the manifestation of the prophetic respect in that the main concern of the prophets should always be toward Allah Ta’ ala, and even if someone else came into focus, their attention should not deviate from the main objective.

يَدْعُونَنَا رَ‌غَبًا وَرَ‌هَبًا (and call Us with hope and fear - 21:90). This may be interpreted to mean that they call Allah Ta` ala both in comfort and distress. The other explanation of the verse is that during their prayers they remain suspended between hope and fear hoping that Allah would forgive their sins and fearing that their lapses may bring on them His displeasure.

Commentary This verse directs the Holy Prophet ﷺ to tell his people the story of the pious lady who controlled her passions and then through Jibra'il (علیہ السلام) Allah had breathed His Spirit into her and she gave birth to a son (Sayyidna ` Isa علیہ السلام) who was a symbol of Allah's Divine Power that He can cause babies to be born without a father, and also without both the parents as in the case of Sayyidna 'Adam (علیہ السلام)

Commentary So far the Surah deals with the stories of the prophets and several basic as well as minor principles relevant to those stories. The basic beliefs such as Oneness of God, prophethood and the day of Resurrection are common to all prophets and are the foundation of their invitation to the people to follow the True Faith.

Commentary So far the Surah deals with the stories of the prophets and several basic as well as minor principles relevant to those stories. The basic beliefs such as Oneness of God, prophethood and the day of Resurrection are common to all prophets and are the foundation of their invitation to the people to follow the True Faith.

Commentary So far the Surah deals with the stories of the prophets and several basic as well as minor principles relevant to those stories. The basic beliefs such as Oneness of God, prophethood and the day of Resurrection are common to all prophets and are the foundation of their invitation to the people to follow the True Faith.

وَحَرَ‌امٌ عَلَىٰ قَرْ‌يَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْ‌جِعُونَ (It is banned for (the people of) a town We destroyed that they come back - 21:95.) Commentators have given two different meanings to this verse. One, that the town and its people which Allah Ta` ala has destroyed cannot come back to life. The second explanation is that it is binding on the town which Allah has destroyed that it shall not return to this world. (Qurtubl) Thus the meaning of the verse is that the door of repentance is closed after death, and it is no more possible for someone to return to this world and atone for his sins by performing righteous deeds. The final court will take place on the Day of Judgment.

حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ (Until when the Ya'juj and Ma'juj (Gog and Magog) are released, while they run down from every height - 21:96.) In the previous verse it was said that those who died in a state of unbelief will never return to this world. The phrase "until the Ya'juj and Ma'juj appear", really means that such people will never return, because the appearance of Ya'juj and Ma'juj will be a sign of near approach of the Dooms Day. It is reported in Sahih of Muslim through Sayyidna Hudhaifah ؓ that he and some other Sahabah ؓ ، were in the midst of a discussion when the Holy Prophet ﷺ came to them and enquired as to what were they deliberating. They replied that they were discussing about the Qiyamah (Dooms Day). Thereupon he said that Qiyamah will occur only after ten signs have become manifest, and the appearance of Ya'juj and Ma'juj will be one of them. Here the word فُتِحَت (released) is used for Ya'juj Ma'juj which means to let loose, which suggests that until the appointed time they will remain under restraint and confined behind some barrier from which they will be released when Doomsday is near. It is evident from the Holy Qur'an that this restraint is the wall made by Dhulqarnain which will disappear near the Qiyamah. Ya'juj and Ma’ juj and Dhulqarnain have been described in fair detail in Surah Al-Kahf, to which the reader may refer. مِّن كُلِّ حَدَبٍ يَنسِلُونَ (while they run down from every height - 21:96) The word حَدَبٍ 'means an elevated place which may be a mountain or just a lump in the ground. We have also seen in Surah Al-Kahf that the place where Ya’ juj and Ma'juj have been confined is somewhere beyond the northern mountains. So when they will come out, they will be seen rushing down the mountain sides in their hordes.

حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ (Until when the Ya'juj and Ma'juj (Gog and Magog) are released, while they run down from every height - 21:96.) In the previous verse it was said that those who died in a state of unbelief will never return to this world. The phrase "until the Ya'juj and Ma'juj appear", really means that such people will never return, because the appearance of Ya'juj and Ma'juj will be a sign of near approach of the Dooms Day. It is reported in Sahih of Muslim through Sayyidna Hudhaifah ؓ that he and some other Sahabah ؓ ، were in the midst of a discussion when the Holy Prophet ﷺ came to them and enquired as to what were they deliberating. They replied that they were discussing about the Qiyamah (Dooms Day). Thereupon he said that Qiyamah will occur only after ten signs have become manifest, and the appearance of Ya'juj and Ma'juj will be one of them. Here the word فُتِحَت (released) is used for Ya'juj Ma'juj which means to let loose, which suggests that until the appointed time they will remain under restraint and confined behind some barrier from which they will be released when Doomsday is near. It is evident from the Holy Qur'an that this restraint is the wall made by Dhulqarnain which will disappear near the Qiyamah. Ya'juj and Ma’ juj and Dhulqarnain have been described in fair detail in Surah Al-Kahf, to which the reader may refer. مِّن كُلِّ حَدَبٍ يَنسِلُونَ (while they run down from every height - 21:96) The word حَدَبٍ 'means an elevated place which may be a mountain or just a lump in the ground. We have also seen in Surah Al-Kahf that the place where Ya’ juj and Ma'juj have been confined is somewhere beyond the northern mountains. So when they will come out, they will be seen rushing down the mountain sides in their hordes.

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ (Surely, you and whatever you worship other than Allah are the fuel of Jahannam - 21:98) Here a question may arise as to the application of this verse to the case of Sayyidna Masih (علیہ السلام) ، Sayyidna ` Uzair (علیہ السلام) and angels who were also worshipped by some people. According to account given by Qurtubi in his Tafsir, this issue was adequately resolved by Sayyidna Ibn ` Abbas ؓ who wondered that there is a verse in the Qur'an about which people have reservations, yet they do not question him about it. He went on to say that this may be due to the fact that either the people have found a convincing answer to their doubts or that they are totally indifferent and do not consider the matter important enough for any kind of investigation. When people asked him which particular verse he had in mind, he recited the verse إِنَّكُمْ وَمَا تَعْبُدُونَ and went on to say that when this verse was revealed, it made the unbelievers of Quraish very angry because they felt that it offended their gods. So they approached Ibn al-Ziba` ra (A scholar of the scriptures) and complained to him about it. He said that if he were present there, he would have given them a reply which would have confounded all of them. Pressed further he said that he would have asked them what they thought about Sayyidna Masih (علیہ السلام) and about Sayyidna ` Uzair (علیہ السلام) ، who were worshipped by the Christians and the Jews respectively (meaning whether they too مَعَاذَ اللہ would be sent to Hell). The unbelievers of Quraish were delighted to hear this and were sure that Muhammad ﷺ would have no answer to their question.

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ (Surely, you and whatever you worship other than Allah are the fuel of Jahannam - 21:98) Here a question may arise as to the application of this verse to the case of Sayyidna Masih (علیہ السلام) ، Sayyidna ` Uzair (علیہ السلام) and angels who were also worshipped by some people. According to account given by Qurtubi in his Tafsir, this issue was adequately resolved by Sayyidna Ibn ` Abbas ؓ who wondered that there is a verse in the Qur'an about which people have reservations, yet they do not question him about it. He went on to say that this may be due to the fact that either the people have found a convincing answer to their doubts or that they are totally indifferent and do not consider the matter important enough for any kind of investigation. When people asked him which particular verse he had in mind, he recited the verse إِنَّكُمْ وَمَا تَعْبُدُونَ and went on to say that when this verse was revealed, it made the unbelievers of Quraish very angry because they felt that it offended their gods. So they approached Ibn al-Ziba` ra (A scholar of the scriptures) and complained to him about it. He said that if he were present there, he would have given them a reply which would have confounded all of them. Pressed further he said that he would have asked them what they thought about Sayyidna Masih (علیہ السلام) and about Sayyidna ` Uzair (علیہ السلام) ، who were worshipped by the Christians and the Jews respectively (meaning whether they too مَعَاذَ اللہ would be sent to Hell). The unbelievers of Quraish were delighted to hear this and were sure that Muhammad ﷺ would have no answer to their question.

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ (Surely, you and whatever you worship other than Allah are the fuel of Jahannam - 21:98) Here a question may arise as to the application of this verse to the case of Sayyidna Masih (علیہ السلام) ، Sayyidna ` Uzair (علیہ السلام) and angels who were also worshipped by some people. According to account given by Qurtubi in his Tafsir, this issue was adequately resolved by Sayyidna Ibn ` Abbas ؓ who wondered that there is a verse in the Qur'an about which people have reservations, yet they do not question him about it. He went on to say that this may be due to the fact that either the people have found a convincing answer to their doubts or that they are totally indifferent and do not consider the matter important enough for any kind of investigation. When people asked him which particular verse he had in mind, he recited the verse إِنَّكُمْ وَمَا تَعْبُدُونَ and went on to say that when this verse was revealed, it made the unbelievers of Quraish very angry because they felt that it offended their gods. So they approached Ibn al-Ziba` ra (A scholar of the scriptures) and complained to him about it. He said that if he were present there, he would have given them a reply which would have confounded all of them. Pressed further he said that he would have asked them what they thought about Sayyidna Masih (علیہ السلام) and about Sayyidna ` Uzair (علیہ السلام) ، who were worshipped by the Christians and the Jews respectively (meaning whether they too مَعَاذَ اللہ would be sent to Hell). The unbelievers of Quraish were delighted to hear this and were sure that Muhammad ﷺ would have no answer to their question.

At that point Allah Ta` ala revealed the verse : إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ (Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it. - 21:101) that is those for whom Our grace and good result is ensured will be kept away from Hell. And for the same Ibn al-Ziba` ra، Allah Ta` ala has revealed this Qur’ anic verse a. وَلَمَّا ضُرِ‌بَ ابْنُ مَرْ‌يَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (43:57) that is when Ibn al-Ziba` ra put forward the example of Sayyidah Maryam (علیہا السلام) ، the people of his clan, Quraish, were overtaken by joy.

At that point Allah Ta` ala revealed the verse : إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ (Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it. - 21:101) that is those for whom Our grace and good result is ensured will be kept away from Hell. And for the same Ibn al-Ziba` ra، Allah Ta` ala has revealed this Qur’ anic verse a. وَلَمَّا ضُرِ‌بَ ابْنُ مَرْ‌يَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (43:57) that is when Ibn al-Ziba` ra put forward the example of Sayyidah Maryam (علیہا السلام) ، the people of his clan, Quraish, were overtaken by joy.

لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ‌ (They will not be grieved by the Biggest Panic - 21:103). Sayyidna Ibn ` Abbas ؓ has said that (the Biggest Panic) refers to the second call of the Horn ( صُور ), when all the dead will assemble to give an account of their actions in the world. Some others have said that الْفَزَعُ الْأَكْبَرُ‌ (the Biggest Panic) is the first call of the Horn. Ibn Al-` Arabi has said that the Horn will be blown thrice: The first call will be نَفخَہُ الفَزَع which will put everyone into utter confusion, and is referred to here as الْفَزَعُ الْأَكْبَرُ‌ (the Biggest Panic). The second call will be نَفخہُ الصِّعق when everyone will die. The third call will be نَفخَہُ البَعث when all the dead will be resurrected. This version derives support from a hadith of Abu Hurairah رضی اللہ تعالیٰ عنہ which has been quoted in Musnad Abu Ya` la and Baihaqi, ` Abd Ibn Humaid, Abu al-Sheikh, Ibn Jarir al-Tabari etc. (Mazhari).

يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ (The Day when We roll up the sky like a scroll rolls up the writings. - 21:104.) According to Sayyidna Ibn ` Abbas ؓ the word سِّجِلِّ means a sheet of a book. ` Ali Ibn Abi Talhah, 'Aufi’, Mujahid, Qatadah, Ibn Jarir and Ibn Kathir have all adopted the same meaning of the word. The word کُتُب in the verse is used for المَکتُوب that is something written. So the meaning of the verse is that the sky will be rolled up like a scroll with its writings. (Ibn Kathir) Sahih al-Bukhari contains a story on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that the Holy Prophet ﷺ said that on the Day of Judgment Allah Ta` ala would roll up all the seven skies and the seven worlds along with all the created things thereon in His hand, and all of them together would be no more than a grain of rye in His hand. (Ibn Kathir)

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ‌ مِن بَعْدِ الذِّكْرِ‌ أَنَّ الْأَرْ‌ضَ يَرِ‌ثُهَا عِبَادِيَ الصَّالِحُونَ (And We have written in Zabur (Psalms) after the Dhikr (the Torah) that the land will be inherited by My righteous slaves. - 21:105) The word لزَّبُورِ‌(zabur) is the plural of زُبُرّ (zuburr), which means book. It is also the name of the book which was revealed to Sayyidna Dawud (علیہ السلام) . Opinions differ as to the meaning of the word in the present context. According to a version attributed to Sayyidna Ibn ` Abbas ؓ the word ذِکر in the verse refers to Torah, and زبور to all other books revealed after Torah i.e. Zabur (Psalms), Injil (Evangel) and Qur'an. (Ibn Jarir) The same explanation is adopted by Dahhak. However, Ibn Zaid has explained that ذِکر refers to لَوحِ مَحفُوظ (the Preserved Tablet) and زبور relates to all the books which were revealed to the prophets. Zajjaj has also adopted this explanation. (Ruh ul-Ma ani) الْأَرْ‌ضَ (the word 'land' in - 21:105) All commentators agree that the word in this verse refers to the land of Paradise. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ . The same explanation is also adopted by Mujahid, Ibn Jubair, Ikrimah, Suddi and Ab Al-` Aaliyah. Imam Razi has said that another verse of the Holy Qur'an supports this explanation. The verse is وَأَوْرَ‌ثَنَا الْأَرْ‌ضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ (And has bequeathed upon us the earth for us to make our dwelling wheresoever we will in Paradise - 39:74) The words used in the verse that the pious will inherit the أَرْ‌ضَ also lend credence to the view that the word أَرْ‌ضَ means land of Paradise, because the land of the earth can be inherited by all, whether believers or non-believers. Also the phrase that the pious will inherit the land (أَرْ‌ضَ ) follows the mention of Qiyamah, and it is well known that after the Qiymah there will be no land of the earth but only the land of the Paradise. Another version of Sayyidna Ibn ` Abbas ؓ says that the word أَرْ‌ضَ means just land, and includes both the land of the earth as well as of Paradise. It is quite obvious that the land of the Paradise will be inherited by the pious people. As for the land of the world also it is stated in the Holy Qur'an at several places that there will be a time when the entire land of the world will belong to the pious believers. One of such verse is: إِنَّ الْأَرْ‌ضَ لِلَّـهِ يُورِ‌ثُهَا مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَالْعَاقِبَةُ لِلْمُتَّقِينَ (Surely, the land belongs to Allah. He lets whomsoever He wills, from among His slaves, inherit it. And the end-result is in favour of the God-fearing. - 7:128). In another verse it is said: وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْ‌ضِ (Allah has promised those of you who believe and do good deeds that He will certainly make them (His) vicegerents in the land. - 24:55). Yet another verse says: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Surely, We shall help Our Messengers and those who have believed in the present life, and upon the day when the witnesses arise. - 40:51). The history has already witnessed the control of the pious believers over the better part of the world, and it will again come under their control during the time of Sayyidna Mahdi ؓ . (Ruh ul-Ma` ani Ibn Kathir)

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ‌ مِن بَعْدِ الذِّكْرِ‌ أَنَّ الْأَرْ‌ضَ يَرِ‌ثُهَا عِبَادِيَ الصَّالِحُونَ (And We have written in Zabur (Psalms) after the Dhikr (the Torah) that the land will be inherited by My righteous slaves. - 21:105) The word لزَّبُورِ‌(zabur) is the plural of زُبُرّ (zuburr), which means book. It is also the name of the book which was revealed to Sayyidna Dawud (علیہ السلام) . Opinions differ as to the meaning of the word in the present context. According to a version attributed to Sayyidna Ibn ` Abbas ؓ the word ذِکر in the verse refers to Torah, and زبور to all other books revealed after Torah i.e. Zabur (Psalms), Injil (Evangel) and Qur'an. (Ibn Jarir) The same explanation is adopted by Dahhak. However, Ibn Zaid has explained that ذِکر refers to لَوحِ مَحفُوظ (the Preserved Tablet) and زبور relates to all the books which were revealed to the prophets. Zajjaj has also adopted this explanation. (Ruh ul-Ma ani) الْأَرْ‌ضَ (the word 'land' in - 21:105) All commentators agree that the word in this verse refers to the land of Paradise. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ . The same explanation is also adopted by Mujahid, Ibn Jubair, Ikrimah, Suddi and Ab Al-` Aaliyah. Imam Razi has said that another verse of the Holy Qur'an supports this explanation. The verse is وَأَوْرَ‌ثَنَا الْأَرْ‌ضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ (And has bequeathed upon us the earth for us to make our dwelling wheresoever we will in Paradise - 39:74) The words used in the verse that the pious will inherit the أَرْ‌ضَ also lend credence to the view that the word أَرْ‌ضَ means land of Paradise, because the land of the earth can be inherited by all, whether believers or non-believers. Also the phrase that the pious will inherit the land (أَرْ‌ضَ ) follows the mention of Qiyamah, and it is well known that after the Qiymah there will be no land of the earth but only the land of the Paradise. Another version of Sayyidna Ibn ` Abbas ؓ says that the word أَرْ‌ضَ means just land, and includes both the land of the earth as well as of Paradise. It is quite obvious that the land of the Paradise will be inherited by the pious people. As for the land of the world also it is stated in the Holy Qur'an at several places that there will be a time when the entire land of the world will belong to the pious believers. One of such verse is: إِنَّ الْأَرْ‌ضَ لِلَّـهِ يُورِ‌ثُهَا مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَالْعَاقِبَةُ لِلْمُتَّقِينَ (Surely, the land belongs to Allah. He lets whomsoever He wills, from among His slaves, inherit it. And the end-result is in favour of the God-fearing. - 7:128). In another verse it is said: وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْ‌ضِ (Allah has promised those of you who believe and do good deeds that He will certainly make them (His) vicegerents in the land. - 24:55). Yet another verse says: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Surely, We shall help Our Messengers and those who have believed in the present life, and upon the day when the witnesses arise. - 40:51). The history has already witnessed the control of the pious believers over the better part of the world, and it will again come under their control during the time of Sayyidna Mahdi ؓ . (Ruh ul-Ma` ani Ibn Kathir)

Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meaning of the verse one should also understand that the true essence of the entire universe is the invocation of Allah Ta` ala and His worship. When this essence departs from this world and no one is left to worship Allah, everything in it will perish. In other words that is the day when Qiyamah would occur. When it is understood that the invocation and worship of Allah Ta` ala is the essence of all living things, then the reason for describing the Holy Prophet ﷺ as mercy to the Worlds becomes obvious because it is his teachings and the purity of his personal life alone which keep alive the worship of Allah Ta` ala until Qiyamah. That is why he declared "I am the blessing sent by Allah اَنَا رَحمَۃُ مُھدَاۃُ (Ibn ` Asakir quoting Abu Hurairah). Sayyidna Ibn ` Umar , has reported that the Holy Prophet ﷺ said اَنَا رَحمَۃُ مُھدَاۃُ بِرَفعِ قَومِ وَخفضِ آخرِینَ that is "I am the blessing sent by Allah so that I lift up the people (who obey Allah) and humble the other people (who disobey Allah). (Ibn Kathir) It, therefore, follows that performing jihad against the unbelievers in order to lessen shirk and kufr (unbelief) and in the hope of reclaiming those who transgress the Divine Commands of Allah Ta` ala is an act of mercy.

Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meaning of the verse one should also understand that the true essence of the entire universe is the invocation of Allah Ta` ala and His worship. When this essence departs from this world and no one is left to worship Allah, everything in it will perish. In other words that is the day when Qiyamah would occur. When it is understood that the invocation and worship of Allah Ta` ala is the essence of all living things, then the reason for describing the Holy Prophet ﷺ as mercy to the Worlds becomes obvious because it is his teachings and the purity of his personal life alone which keep alive the worship of Allah Ta` ala until Qiyamah. That is why he declared "I am the blessing sent by Allah اَنَا رَحمَۃُ مُھدَاۃُ (Ibn ` Asakir quoting Abu Hurairah). Sayyidna Ibn ` Umar , has reported that the Holy Prophet ﷺ said اَنَا رَحمَۃُ مُھدَاۃُ بِرَفعِ قَومِ وَخفضِ آخرِینَ that is "I am the blessing sent by Allah so that I lift up the people (who obey Allah) and humble the other people (who disobey Allah). (Ibn Kathir) It, therefore, follows that performing jihad against the unbelievers in order to lessen shirk and kufr (unbelief) and in the hope of reclaiming those who transgress the Divine Commands of Allah Ta` ala is an act of mercy.

Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meaning of the verse one should also understand that the true essence of the entire universe is the invocation of Allah Ta` ala and His worship. When this essence departs from this world and no one is left to worship Allah, everything in it will perish. In other words that is the day when Qiyamah would occur. When it is understood that the invocation and worship of Allah Ta` ala is the essence of all living things, then the reason for describing the Holy Prophet ﷺ as mercy to the Worlds becomes obvious because it is his teachings and the purity of his personal life alone which keep alive the worship of Allah Ta` ala until Qiyamah. That is why he declared "I am the blessing sent by Allah اَنَا رَحمَۃُ مُھدَاۃُ (Ibn ` Asakir quoting Abu Hurairah). Sayyidna Ibn ` Umar , has reported that the Holy Prophet ﷺ said اَنَا رَحمَۃُ مُھدَاۃُ بِرَفعِ قَومِ وَخفضِ آخرِینَ that is "I am the blessing sent by Allah so that I lift up the people (who obey Allah) and humble the other people (who disobey Allah). (Ibn Kathir) It, therefore, follows that performing jihad against the unbelievers in order to lessen shirk and kufr (unbelief) and in the hope of reclaiming those who transgress the Divine Commands of Allah Ta` ala is an act of mercy.

Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meaning of the verse one should also understand that the true essence of the entire universe is the invocation of Allah Ta` ala and His worship. When this essence departs from this world and no one is left to worship Allah, everything in it will perish. In other words that is the day when Qiyamah would occur. When it is understood that the invocation and worship of Allah Ta` ala is the essence of all living things, then the reason for describing the Holy Prophet ﷺ as mercy to the Worlds becomes obvious because it is his teachings and the purity of his personal life alone which keep alive the worship of Allah Ta` ala until Qiyamah. That is why he declared "I am the blessing sent by Allah اَنَا رَحمَۃُ مُھدَاۃُ (Ibn ` Asakir quoting Abu Hurairah). Sayyidna Ibn ` Umar , has reported that the Holy Prophet ﷺ said اَنَا رَحمَۃُ مُھدَاۃُ بِرَفعِ قَومِ وَخفضِ آخرِینَ that is "I am the blessing sent by Allah so that I lift up the people (who obey Allah) and humble the other people (who disobey Allah). (Ibn Kathir) It, therefore, follows that performing jihad against the unbelievers in order to lessen shirk and kufr (unbelief) and in the hope of reclaiming those who transgress the Divine Commands of Allah Ta` ala is an act of mercy.

Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meaning of the verse one should also understand that the true essence of the entire universe is the invocation of Allah Ta` ala and His worship. When this essence departs from this world and no one is left to worship Allah, everything in it will perish. In other words that is the day when Qiyamah would occur. When it is understood that the invocation and worship of Allah Ta` ala is the essence of all living things, then the reason for describing the Holy Prophet ﷺ as mercy to the Worlds becomes obvious because it is his teachings and the purity of his personal life alone which keep alive the worship of Allah Ta` ala until Qiyamah. That is why he declared "I am the blessing sent by Allah اَنَا رَحمَۃُ مُھدَاۃُ (Ibn ` Asakir quoting Abu Hurairah). Sayyidna Ibn ` Umar , has reported that the Holy Prophet ﷺ said اَنَا رَحمَۃُ مُھدَاۃُ بِرَفعِ قَومِ وَخفضِ آخرِینَ that is "I am the blessing sent by Allah so that I lift up the people (who obey Allah) and humble the other people (who disobey Allah). (Ibn Kathir) It, therefore, follows that performing jihad against the unbelievers in order to lessen shirk and kufr (unbelief) and in the hope of reclaiming those who transgress the Divine Commands of Allah Ta` ala is an act of mercy.

Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meaning of the verse one should also understand that the true essence of the entire universe is the invocation of Allah Ta` ala and His worship. When this essence departs from this world and no one is left to worship Allah, everything in it will perish. In other words that is the day when Qiyamah would occur. When it is understood that the invocation and worship of Allah Ta` ala is the essence of all living things, then the reason for describing the Holy Prophet ﷺ as mercy to the Worlds becomes obvious because it is his teachings and the purity of his personal life alone which keep alive the worship of Allah Ta` ala until Qiyamah. That is why he declared "I am the blessing sent by Allah اَنَا رَحمَۃُ مُھدَاۃُ (Ibn ` Asakir quoting Abu Hurairah). Sayyidna Ibn ` Umar , has reported that the Holy Prophet ﷺ said اَنَا رَحمَۃُ مُھدَاۃُ بِرَفعِ قَومِ وَخفضِ آخرِینَ that is "I am the blessing sent by Allah so that I lift up the people (who obey Allah) and humble the other people (who disobey Allah). (Ibn Kathir) It, therefore, follows that performing jihad against the unbelievers in order to lessen shirk and kufr (unbelief) and in the hope of reclaiming those who transgress the Divine Commands of Allah Ta` ala is an act of mercy.

Commentary Special features Commentators differ on whether this Surah is Makkan or Madani. Ibn ` Abbas ؓ has expressed two views on different occasions. However, a majority of commentators believe that the Surah is a combination of both the Makkan and Madani verses, and Qurtubi prefers this view. He has also mentioned the other peculiarities of this Surah, namely that some of its verses were revealed at night and some during the day; some were revealed during travels and some when the Holy Prophet ﷺ was not traveling; some were revealed in Makkah and others at Madinah; some were revealed in the middle of battle and others in peace time. Some verses of this Surah are nasikh (verses of the Qur'an abrogating some other verses), and some are mansookh (verses of the Qur'an which have been abrogated by others); some are muhkam while others are mutashabih (مُتَشَابِہ). Indeed this Surah comprises all categories of revelations. يَا أَيُّهَا النَّاسُ اتَّقُوا رَ‌بَّكُمْ (0 men, fear your Lord. - 22:1).This verse was revealed to the Holy Prophet ﷺ while he was traveling. He recited in a loud voice, so that all his companions gathered around him after hearing his voice. Then he addressed them "Do you know when the upheaval of the Resurrection, which is mentioned in this verse, will take place?" They replied, "Allah and His Prophet ﷺ knows best." Then the Holy Prophet ﷺ said, "That will be the day when Allah will command Sayyidna 'Adam (علیہ السلام) to raise those people who have been marked out for hell. Sayyidna Adam (علیہ السلام) will ask Allah Ta'ala who those people are, and Allah will inform him that nine hundred and ninety nine out of every one thousand will go to hell." The Holy Prophet ﷺ then added, "That will be the time when small children will become old on account of terror, and pregnant women will abort their fetuses." The companions were frightened when they heard this and asked the Holy Prophet ﷺ ، "0 prophet of Allah! Who are those among us who will escape this terrible fate?" The Holy Prophet ﷺ replied, "Set your minds at ease. For every one thousand of the Gog and Magog (Ya’ juj and Ma'juj) there will be only one from amongst you." This incident is reported in Sahih Muslim on the authority of Abu Said Al-Khudri ؓ . There are other versions also according to which the Holy Prophet ﷺ is reported to have said, "On the Day of Resurrection you will find yourself with two peoples who will predominate numerically all the other peoples who would be near them. One of them is the tribe of Gog and Magog (یا جوج ماجوج) and the other is the Shaitan and his descendants, and those of the progeny of Sayyidna 'Adam (علیہ السلام) who have died earlier." Thus, among the nine hundred and ninety nine the majority will be from those peoples. Qurtubi and others have quoted these narrations. When will the earthquake of the Day of Resurrection take place? Will it happen before or after the dead are raised to life? Some people have opined that the earthquake will occur in this world before the Day of Judgment and will be among the last signs of the coming of the Dooms Day, to which reference has been made in several verses of the Qur'an, such as: إِذَا زُلْزِلَتِ الْأَرْ‌ضُ زِلْزَالَهَا When earth is shaken with a mighty shaking - 99:1 وَحُمِلَتِ الْأَرْ‌ضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً And the earth and the mountains are lifted up and crushed with a single blow - 69:14 إِذَا رُ‌جَّتِ الْأَرْ‌ضُ رَ‌جًّا When the earth shall be rocked. 56:4 There are others who have deduced from the above-referred hadith that the earthquake will occur after the Dooms Day and Resurrection. In fact there is no inconsistency between these two views, because verses of the Qur'an and the ahadith of the Holy Prophet ﷺ may be quoted in support of either view. Allah knows best. This verse also gives a picture of the earthquake of the Day of Resurrection when all the pregnant women will abort their fetuses and every breast-feeding woman nursing her child will be diverted from it. If the earthquake takes place in this world before the Dooms Day, then there is no ambiguity in all these happenings. But if the earthquake occurs after the Dooms Day, then the explanation would be that a pregnant woman would be raised on the Dooms Day in the same state, and a woman who died while breast-feeding her child will also be raised in the same condition along with her child. (Qurtubi). Allah knows best.

Commentary Special features Commentators differ on whether this Surah is Makkan or Madani. Ibn ` Abbas ؓ has expressed two views on different occasions. However, a majority of commentators believe that the Surah is a combination of both the Makkan and Madani verses, and Qurtubi prefers this view. He has also mentioned the other peculiarities of this Surah, namely that some of its verses were revealed at night and some during the day; some were revealed during travels and some when the Holy Prophet ﷺ was not traveling; some were revealed in Makkah and others at Madinah; some were revealed in the middle of battle and others in peace time. Some verses of this Surah are nasikh (verses of the Qur'an abrogating some other verses), and some are mansookh (verses of the Qur'an which have been abrogated by others); some are muhkam while others are mutashabih (مُتَشَابِہ). Indeed this Surah comprises all categories of revelations. يَا أَيُّهَا النَّاسُ اتَّقُوا رَ‌بَّكُمْ (0 men, fear your Lord. - 22:1).This verse was revealed to the Holy Prophet ﷺ while he was traveling. He recited in a loud voice, so that all his companions gathered around him after hearing his voice. Then he addressed them "Do you know when the upheaval of the Resurrection, which is mentioned in this verse, will take place?" They replied, "Allah and His Prophet ﷺ knows best." Then the Holy Prophet ﷺ said, "That will be the day when Allah will command Sayyidna 'Adam (علیہ السلام) to raise those people who have been marked out for hell. Sayyidna Adam (علیہ السلام) will ask Allah Ta'ala who those people are, and Allah will inform him that nine hundred and ninety nine out of every one thousand will go to hell." The Holy Prophet ﷺ then added, "That will be the time when small children will become old on account of terror, and pregnant women will abort their fetuses." The companions were frightened when they heard this and asked the Holy Prophet ﷺ ، "0 prophet of Allah! Who are those among us who will escape this terrible fate?" The Holy Prophet ﷺ replied, "Set your minds at ease. For every one thousand of the Gog and Magog (Ya’ juj and Ma'juj) there will be only one from amongst you." This incident is reported in Sahih Muslim on the authority of Abu Said Al-Khudri ؓ . There are other versions also according to which the Holy Prophet ﷺ is reported to have said, "On the Day of Resurrection you will find yourself with two peoples who will predominate numerically all the other peoples who would be near them. One of them is the tribe of Gog and Magog (یا جوج ماجوج) and the other is the Shaitan and his descendants, and those of the progeny of Sayyidna 'Adam (علیہ السلام) who have died earlier." Thus, among the nine hundred and ninety nine the majority will be from those peoples. Qurtubi and others have quoted these narrations. When will the earthquake of the Day of Resurrection take place? Will it happen before or after the dead are raised to life? Some people have opined that the earthquake will occur in this world before the Day of Judgment and will be among the last signs of the coming of the Dooms Day, to which reference has been made in several verses of the Qur'an, such as: إِذَا زُلْزِلَتِ الْأَرْ‌ضُ زِلْزَالَهَا When earth is shaken with a mighty shaking - 99:1 وَحُمِلَتِ الْأَرْ‌ضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً And the earth and the mountains are lifted up and crushed with a single blow - 69:14 إِذَا رُ‌جَّتِ الْأَرْ‌ضُ رَ‌جًّا When the earth shall be rocked. 56:4 There are others who have deduced from the above-referred hadith that the earthquake will occur after the Dooms Day and Resurrection. In fact there is no inconsistency between these two views, because verses of the Qur'an and the ahadith of the Holy Prophet ﷺ may be quoted in support of either view. Allah knows best. This verse also gives a picture of the earthquake of the Day of Resurrection when all the pregnant women will abort their fetuses and every breast-feeding woman nursing her child will be diverted from it. If the earthquake takes place in this world before the Dooms Day, then there is no ambiguity in all these happenings. But if the earthquake occurs after the Dooms Day, then the explanation would be that a pregnant woman would be raised on the Dooms Day in the same state, and a woman who died while breast-feeding her child will also be raised in the same condition along with her child. (Qurtubi). Allah knows best.

Commentary وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّـهِ بِغَيْرِ‌ عِلْمٍ (And among men there is one who debates about Allah with no knowledge - 22:8.) This verse was revealed with particular reference to Nadr Ibn al-Harith, who was a very quarrelsome person. He claimed that the angels were Allah's daughters, and that the Qur'an was a storybook, which contained fables about people of bygone ages. He denied the Day of Judgment and the Resurrection of the dead. Although this verse relates to a particular person, its message applies to all who are in a similar situation, and practice such wickedness

Commentary وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّـهِ بِغَيْرِ‌ عِلْمٍ (And among men there is one who debates about Allah with no knowledge - 22:8.) This verse was revealed with particular reference to Nadr Ibn al-Harith, who was a very quarrelsome person. He claimed that the angels were Allah's daughters, and that the Qur'an was a storybook, which contained fables about people of bygone ages. He denied the Day of Judgment and the Resurrection of the dead. Although this verse relates to a particular person, its message applies to all who are in a similar situation, and practice such wickedness

Different stages in the development of foetus in mother's womb فَإِنَّا خَلَقْنَاكُم مِّن تُرَ‌ابٍ (We created you from dust - 22:5.) This verse deals with the different stages through which the foetus passes in its mother's womb before taking a human form. There is a detailed hadith on this subject, which is reproduced in Sahih of Bukhari on the authority of Sayyidna Ibn Masud ؓ to the effect that the Holy Prophet ﷺ said, "Human matter retains its original form in the woman's womb for forty days after which it becomes a clot of blood. After a further period of forty days it becomes a lump of flesh. Thereafter an angel is sent by Allah Ta’ ala who breaths a soul into it and records four things about it, namely how long it will live, how much sustenance it will receive, what acts he will do, and finally whether its end will be wretched or fortunate. (Qurtubi) There is another narration which has been related by Ibn Abi Hatim and Ibn Jarir, also on the authority of ` Abdullah Ibn Masud ؓ ، that when the seed becomes a lump of flesh after passing through different stages, the angel responsible to watch the progressive development of each individual then seeks guidance from Allah Ta’ ala saying: یَارَبّ مُخَلَّقَۃ او غیر مُخَلَّقۃ . That is, whether it is His will that the lump of flesh should be allowed to grow and become a living human being. If Allah says it is: غَیر مُخَلَّقۃ then the womb aborts the foetus and it does not reach the higher stages leading to a live birth. On the other hand, if Allah says that it is: مُخَلَّقۃ then the angel asks Him whether it is to be a boy or a girl, wretched or fortunate, how long it will live, how it will spend its life and when it will die. The angel is given information on all these matters then and there. (Ibn Kathir) Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has also interpreted the words (مُخَلَّقَۃ او غیر مُخَلَّقۃ) in a similar manner. (Qurtubi) مُّخَلَّقَةٍ وَغَيْرِ‌ مُخَلَّقَةٍ (shaped or unshaped - 22:5). It is evident from the hadith referred to above that the human seed which completes its full term in the womb and is destined to be born as a normal human being is meant by (shaped), whereas a seed which is destined to be aborted is (unshaped). However, there are other commentators who have explained these two words differently. According to them a foetus which completes all the stages of growth and development and whose limbs and other organs of the body are healthy, normal and proportionate ism (shaped). On the other hand, a foetus whose limbs are deformed or disproportionate is غَيْرِ‌ مُخَلَّقَةٍ (unshaped). The latter interpretation is close to the translation adopted above. Allah knows best. ثُمَّ نُخْرِ‌جُكُمْ طِفْلًا Then We bring you out as babies - 22:5) Then Allah brings forth the baby from its mother's womb as a totally helpless thing. Its body is weak and so are its other faculties, such as hearing, vision, senses, brain function, and overall physical movements including its grasp. All theses faculties grow strong as time passes until they reach their full capability. This is the meaning of the words ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ. (Then [ We nourish you ] so that you reach your maturity - 22:5). The word Ashudd اَشُد is the plural of shiddah شِدَّہ ، just as An` um اَنعَم is the plural of Ni'mah نِعمَۃ . The meanings of these words are that the process of gradual development continues until all the faculties reach their peak and this happens when a person is in the prime of his youth. أَرْ‌ذَلِ الْعُمُرِ‌ (The worst part of the age - 22:5). It means the stage of life when human faculties and senses begin to degenerate. The Holy Prophet ﷺ had sought Allah's protection from such life. Nasa'i has quoted Sayyidna Sa'd ؓ as saying that the Holy Prophet ﷺ used to repeat the following prayer very frequently. (Qurtubi): اللَّھُمَّ اِنِّی اَعُوذُ بِکَ مِنَ البُخَلِ واَعُوذُ بِکَ مِنَ الجُبنِ وَ اَعُوذُ بِکَ مِنَ اَن اُرَدَّ اِلٰی اَرذَلِ العُمرِ وَ اَعُوذُ بِکَ مِنَ فِتنَۃِ الدُّنیَا وَ عَذَابِ القَبرِ (0 Allah! I seek Your protection from miserliness, and I seek Your protection from cowardice, and I seek Your protection from that I am carried to the age of helplessness, and I seek Your protection from the seductions of this world and the chastisement of the grave.) An account of the different stages of human life after birth Musnad of Ahmad and Musnad of Abu Ya` la quote Sayyidna 'Anas Ibn Malik ؓ that the Holy Prophet ﷺ once said "The good deeds of a minor child are recorded in the account of his father or both his parents, but his evil deeds are not recorded, neither in his parents' account nor in his own. After he has attained majority, an account is opened in his own name and the two angels who are attached to him are commanded to afford him protection and provide him strength. When he reaches the age of forty years and is still a Muslim, then Allah Ta’ ala grants him immunity from three diseases: insanity, leprosy and leucoderma. When he reaches the age of fifty years, Allah eases and abates his record. At the age of sixty, Allah Ta’ ala creates in him an urge to turn his thoughts towards Him. At seventy, all the inhabitants of the sky begin to love him. When he is eighty, Allah Ta’ ala records his good deeds but ignores his lapses. At ninety, Allah writes off all his sins, and grants him permission to intercede on behalf of his relatives and also accepts his intercession. He is then given the titles of اَمِین اللہ (Allah's trustee) and اَسِیرَ اللہ فی الارض (that is the prisoner of Allah on earth, because at that age all his strength is gone, he loses interest in his surroundings and spends his life like a prisoner). And when he reaches the worst of age, then all the good deeds which he used to perform when he was strong and healthy continue to be recorded in his account while his sinful acts remain unrecorded." Having reproduced this tradition from Musnad Abu Ya` la, Hafiz Ibn Kathir says: ھٰذاحَدِیث غَرِیب جِدَّاً و فِیہ نکارۃ شدیدہ This hadith is gharb (i.e. reported by one narrator only), and is extremely munkar (i.e. reported by a weak narrator against the authentic traditions). He then adds: و مع ھذا قد رواہ الامام احمد بن حنبل فی مسندہٖ موقوفاً و مرفوعاً (And in spite of all this Imam Ahmad Ibn Hanbal (رح) has related it in his Musnad both as a saying of the Holy Prophet ﷺ and as a saying of a Sahabi, that is traced.

Different stages in the development of foetus in mother's womb فَإِنَّا خَلَقْنَاكُم مِّن تُرَ‌ابٍ (We created you from dust - 22:5.) This verse deals with the different stages through which the foetus passes in its mother's womb before taking a human form. There is a detailed hadith on this subject, which is reproduced in Sahih of Bukhari on the authority of Sayyidna Ibn Masud ؓ to the effect that the Holy Prophet ﷺ said, "Human matter retains its original form in the woman's womb for forty days after which it becomes a clot of blood. After a further period of forty days it becomes a lump of flesh. Thereafter an angel is sent by Allah Ta’ ala who breaths a soul into it and records four things about it, namely how long it will live, how much sustenance it will receive, what acts he will do, and finally whether its end will be wretched or fortunate. (Qurtubi) There is another narration which has been related by Ibn Abi Hatim and Ibn Jarir, also on the authority of ` Abdullah Ibn Masud ؓ ، that when the seed becomes a lump of flesh after passing through different stages, the angel responsible to watch the progressive development of each individual then seeks guidance from Allah Ta’ ala saying: یَارَبّ مُخَلَّقَۃ او غیر مُخَلَّقۃ . That is, whether it is His will that the lump of flesh should be allowed to grow and become a living human being. If Allah says it is: غَیر مُخَلَّقۃ then the womb aborts the foetus and it does not reach the higher stages leading to a live birth. On the other hand, if Allah says that it is: مُخَلَّقۃ then the angel asks Him whether it is to be a boy or a girl, wretched or fortunate, how long it will live, how it will spend its life and when it will die. The angel is given information on all these matters then and there. (Ibn Kathir) Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has also interpreted the words (مُخَلَّقَۃ او غیر مُخَلَّقۃ) in a similar manner. (Qurtubi) مُّخَلَّقَةٍ وَغَيْرِ‌ مُخَلَّقَةٍ (shaped or unshaped - 22:5). It is evident from the hadith referred to above that the human seed which completes its full term in the womb and is destined to be born as a normal human being is meant by (shaped), whereas a seed which is destined to be aborted is (unshaped). However, there are other commentators who have explained these two words differently. According to them a foetus which completes all the stages of growth and development and whose limbs and other organs of the body are healthy, normal and proportionate ism (shaped). On the other hand, a foetus whose limbs are deformed or disproportionate is غَيْرِ‌ مُخَلَّقَةٍ (unshaped). The latter interpretation is close to the translation adopted above. Allah knows best. ثُمَّ نُخْرِ‌جُكُمْ طِفْلًا Then We bring you out as babies - 22:5) Then Allah brings forth the baby from its mother's womb as a totally helpless thing. Its body is weak and so are its other faculties, such as hearing, vision, senses, brain function, and overall physical movements including its grasp. All theses faculties grow strong as time passes until they reach their full capability. This is the meaning of the words ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ. (Then [ We nourish you ] so that you reach your maturity - 22:5). The word Ashudd اَشُد is the plural of shiddah شِدَّہ ، just as An` um اَنعَم is the plural of Ni'mah نِعمَۃ . The meanings of these words are that the process of gradual development continues until all the faculties reach their peak and this happens when a person is in the prime of his youth. أَرْ‌ذَلِ الْعُمُرِ‌ (The worst part of the age - 22:5). It means the stage of life when human faculties and senses begin to degenerate. The Holy Prophet ﷺ had sought Allah's protection from such life. Nasa'i has quoted Sayyidna Sa'd ؓ as saying that the Holy Prophet ﷺ used to repeat the following prayer very frequently. (Qurtubi): اللَّھُمَّ اِنِّی اَعُوذُ بِکَ مِنَ البُخَلِ واَعُوذُ بِکَ مِنَ الجُبنِ وَ اَعُوذُ بِکَ مِنَ اَن اُرَدَّ اِلٰی اَرذَلِ العُمرِ وَ اَعُوذُ بِکَ مِنَ فِتنَۃِ الدُّنیَا وَ عَذَابِ القَبرِ (0 Allah! I seek Your protection from miserliness, and I seek Your protection from cowardice, and I seek Your protection from that I am carried to the age of helplessness, and I seek Your protection from the seductions of this world and the chastisement of the grave.) An account of the different stages of human life after birth Musnad of Ahmad and Musnad of Abu Ya` la quote Sayyidna 'Anas Ibn Malik ؓ that the Holy Prophet ﷺ once said "The good deeds of a minor child are recorded in the account of his father or both his parents, but his evil deeds are not recorded, neither in his parents' account nor in his own. After he has attained majority, an account is opened in his own name and the two angels who are attached to him are commanded to afford him protection and provide him strength. When he reaches the age of forty years and is still a Muslim, then Allah Ta’ ala grants him immunity from three diseases: insanity, leprosy and leucoderma. When he reaches the age of fifty years, Allah eases and abates his record. At the age of sixty, Allah Ta’ ala creates in him an urge to turn his thoughts towards Him. At seventy, all the inhabitants of the sky begin to love him. When he is eighty, Allah Ta’ ala records his good deeds but ignores his lapses. At ninety, Allah writes off all his sins, and grants him permission to intercede on behalf of his relatives and also accepts his intercession. He is then given the titles of اَمِین اللہ (Allah's trustee) and اَسِیرَ اللہ فی الارض (that is the prisoner of Allah on earth, because at that age all his strength is gone, he loses interest in his surroundings and spends his life like a prisoner). And when he reaches the worst of age, then all the good deeds which he used to perform when he was strong and healthy continue to be recorded in his account while his sinful acts remain unrecorded." Having reproduced this tradition from Musnad Abu Ya` la, Hafiz Ibn Kathir says: ھٰذاحَدِیث غَرِیب جِدَّاً و فِیہ نکارۃ شدیدہ This hadith is gharb (i.e. reported by one narrator only), and is extremely munkar (i.e. reported by a weak narrator against the authentic traditions). He then adds: و مع ھذا قد رواہ الامام احمد بن حنبل فی مسندہٖ موقوفاً و مرفوعاً (And in spite of all this Imam Ahmad Ibn Hanbal (رح) has related it in his Musnad both as a saying of the Holy Prophet ﷺ and as a saying of a Sahabi, that is traced.

Different stages in the development of foetus in mother's womb فَإِنَّا خَلَقْنَاكُم مِّن تُرَ‌ابٍ (We created you from dust - 22:5.) This verse deals with the different stages through which the foetus passes in its mother's womb before taking a human form. There is a detailed hadith on this subject, which is reproduced in Sahih of Bukhari on the authority of Sayyidna Ibn Masud ؓ to the effect that the Holy Prophet ﷺ said, "Human matter retains its original form in the woman's womb for forty days after which it becomes a clot of blood. After a further period of forty days it becomes a lump of flesh. Thereafter an angel is sent by Allah Ta’ ala who breaths a soul into it and records four things about it, namely how long it will live, how much sustenance it will receive, what acts he will do, and finally whether its end will be wretched or fortunate. (Qurtubi) There is another narration which has been related by Ibn Abi Hatim and Ibn Jarir, also on the authority of ` Abdullah Ibn Masud ؓ ، that when the seed becomes a lump of flesh after passing through different stages, the angel responsible to watch the progressive development of each individual then seeks guidance from Allah Ta’ ala saying: یَارَبّ مُخَلَّقَۃ او غیر مُخَلَّقۃ . That is, whether it is His will that the lump of flesh should be allowed to grow and become a living human being. If Allah says it is: غَیر مُخَلَّقۃ then the womb aborts the foetus and it does not reach the higher stages leading to a live birth. On the other hand, if Allah says that it is: مُخَلَّقۃ then the angel asks Him whether it is to be a boy or a girl, wretched or fortunate, how long it will live, how it will spend its life and when it will die. The angel is given information on all these matters then and there. (Ibn Kathir) Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has also interpreted the words (مُخَلَّقَۃ او غیر مُخَلَّقۃ) in a similar manner. (Qurtubi) مُّخَلَّقَةٍ وَغَيْرِ‌ مُخَلَّقَةٍ (shaped or unshaped - 22:5). It is evident from the hadith referred to above that the human seed which completes its full term in the womb and is destined to be born as a normal human being is meant by (shaped), whereas a seed which is destined to be aborted is (unshaped). However, there are other commentators who have explained these two words differently. According to them a foetus which completes all the stages of growth and development and whose limbs and other organs of the body are healthy, normal and proportionate ism (shaped). On the other hand, a foetus whose limbs are deformed or disproportionate is غَيْرِ‌ مُخَلَّقَةٍ (unshaped). The latter interpretation is close to the translation adopted above. Allah knows best. ثُمَّ نُخْرِ‌جُكُمْ طِفْلًا Then We bring you out as babies - 22:5) Then Allah brings forth the baby from its mother's womb as a totally helpless thing. Its body is weak and so are its other faculties, such as hearing, vision, senses, brain function, and overall physical movements including its grasp. All theses faculties grow strong as time passes until they reach their full capability. This is the meaning of the words ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ. (Then [ We nourish you ] so that you reach your maturity - 22:5). The word Ashudd اَشُد is the plural of shiddah شِدَّہ ، just as An` um اَنعَم is the plural of Ni'mah نِعمَۃ . The meanings of these words are that the process of gradual development continues until all the faculties reach their peak and this happens when a person is in the prime of his youth. أَرْ‌ذَلِ الْعُمُرِ‌ (The worst part of the age - 22:5). It means the stage of life when human faculties and senses begin to degenerate. The Holy Prophet ﷺ had sought Allah's protection from such life. Nasa'i has quoted Sayyidna Sa'd ؓ as saying that the Holy Prophet ﷺ used to repeat the following prayer very frequently. (Qurtubi): اللَّھُمَّ اِنِّی اَعُوذُ بِکَ مِنَ البُخَلِ واَعُوذُ بِکَ مِنَ الجُبنِ وَ اَعُوذُ بِکَ مِنَ اَن اُرَدَّ اِلٰی اَرذَلِ العُمرِ وَ اَعُوذُ بِکَ مِنَ فِتنَۃِ الدُّنیَا وَ عَذَابِ القَبرِ (0 Allah! I seek Your protection from miserliness, and I seek Your protection from cowardice, and I seek Your protection from that I am carried to the age of helplessness, and I seek Your protection from the seductions of this world and the chastisement of the grave.) An account of the different stages of human life after birth Musnad of Ahmad and Musnad of Abu Ya` la quote Sayyidna 'Anas Ibn Malik ؓ that the Holy Prophet ﷺ once said "The good deeds of a minor child are recorded in the account of his father or both his parents, but his evil deeds are not recorded, neither in his parents' account nor in his own. After he has attained majority, an account is opened in his own name and the two angels who are attached to him are commanded to afford him protection and provide him strength. When he reaches the age of forty years and is still a Muslim, then Allah Ta’ ala grants him immunity from three diseases: insanity, leprosy and leucoderma. When he reaches the age of fifty years, Allah eases and abates his record. At the age of sixty, Allah Ta’ ala creates in him an urge to turn his thoughts towards Him. At seventy, all the inhabitants of the sky begin to love him. When he is eighty, Allah Ta’ ala records his good deeds but ignores his lapses. At ninety, Allah writes off all his sins, and grants him permission to intercede on behalf of his relatives and also accepts his intercession. He is then given the titles of اَمِین اللہ (Allah's trustee) and اَسِیرَ اللہ فی الارض (that is the prisoner of Allah on earth, because at that age all his strength is gone, he loses interest in his surroundings and spends his life like a prisoner). And when he reaches the worst of age, then all the good deeds which he used to perform when he was strong and healthy continue to be recorded in his account while his sinful acts remain unrecorded." Having reproduced this tradition from Musnad Abu Ya` la, Hafiz Ibn Kathir says: ھٰذاحَدِیث غَرِیب جِدَّاً و فِیہ نکارۃ شدیدہ This hadith is gharb (i.e. reported by one narrator only), and is extremely munkar (i.e. reported by a weak narrator against the authentic traditions). He then adds: و مع ھذا قد رواہ الامام احمد بن حنبل فی مسندہٖ موقوفاً و مرفوعاً (And in spite of all this Imam Ahmad Ibn Hanbal (رح) has related it in his Musnad both as a saying of the Holy Prophet ﷺ and as a saying of a Sahabi, that is traced.

Different stages in the development of foetus in mother's womb فَإِنَّا خَلَقْنَاكُم مِّن تُرَ‌ابٍ (We created you from dust - 22:5.) This verse deals with the different stages through which the foetus passes in its mother's womb before taking a human form. There is a detailed hadith on this subject, which is reproduced in Sahih of Bukhari on the authority of Sayyidna Ibn Masud ؓ to the effect that the Holy Prophet ﷺ said, "Human matter retains its original form in the woman's womb for forty days after which it becomes a clot of blood. After a further period of forty days it becomes a lump of flesh. Thereafter an angel is sent by Allah Ta’ ala who breaths a soul into it and records four things about it, namely how long it will live, how much sustenance it will receive, what acts he will do, and finally whether its end will be wretched or fortunate. (Qurtubi) There is another narration which has been related by Ibn Abi Hatim and Ibn Jarir, also on the authority of ` Abdullah Ibn Masud ؓ ، that when the seed becomes a lump of flesh after passing through different stages, the angel responsible to watch the progressive development of each individual then seeks guidance from Allah Ta’ ala saying: یَارَبّ مُخَلَّقَۃ او غیر مُخَلَّقۃ . That is, whether it is His will that the lump of flesh should be allowed to grow and become a living human being. If Allah says it is: غَیر مُخَلَّقۃ then the womb aborts the foetus and it does not reach the higher stages leading to a live birth. On the other hand, if Allah says that it is: مُخَلَّقۃ then the angel asks Him whether it is to be a boy or a girl, wretched or fortunate, how long it will live, how it will spend its life and when it will die. The angel is given information on all these matters then and there. (Ibn Kathir) Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has also interpreted the words (مُخَلَّقَۃ او غیر مُخَلَّقۃ) in a similar manner. (Qurtubi) مُّخَلَّقَةٍ وَغَيْرِ‌ مُخَلَّقَةٍ (shaped or unshaped - 22:5). It is evident from the hadith referred to above that the human seed which completes its full term in the womb and is destined to be born as a normal human being is meant by (shaped), whereas a seed which is destined to be aborted is (unshaped). However, there are other commentators who have explained these two words differently. According to them a foetus which completes all the stages of growth and development and whose limbs and other organs of the body are healthy, normal and proportionate ism (shaped). On the other hand, a foetus whose limbs are deformed or disproportionate is غَيْرِ‌ مُخَلَّقَةٍ (unshaped). The latter interpretation is close to the translation adopted above. Allah knows best. ثُمَّ نُخْرِ‌جُكُمْ طِفْلًا Then We bring you out as babies - 22:5) Then Allah brings forth the baby from its mother's womb as a totally helpless thing. Its body is weak and so are its other faculties, such as hearing, vision, senses, brain function, and overall physical movements including its grasp. All theses faculties grow strong as time passes until they reach their full capability. This is the meaning of the words ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ. (Then [ We nourish you ] so that you reach your maturity - 22:5). The word Ashudd اَشُد is the plural of shiddah شِدَّہ ، just as An` um اَنعَم is the plural of Ni'mah نِعمَۃ . The meanings of these words are that the process of gradual development continues until all the faculties reach their peak and this happens when a person is in the prime of his youth. أَرْ‌ذَلِ الْعُمُرِ‌ (The worst part of the age - 22:5). It means the stage of life when human faculties and senses begin to degenerate. The Holy Prophet ﷺ had sought Allah's protection from such life. Nasa'i has quoted Sayyidna Sa'd ؓ as saying that the Holy Prophet ﷺ used to repeat the following prayer very frequently. (Qurtubi): اللَّھُمَّ اِنِّی اَعُوذُ بِکَ مِنَ البُخَلِ واَعُوذُ بِکَ مِنَ الجُبنِ وَ اَعُوذُ بِکَ مِنَ اَن اُرَدَّ اِلٰی اَرذَلِ العُمرِ وَ اَعُوذُ بِکَ مِنَ فِتنَۃِ الدُّنیَا وَ عَذَابِ القَبرِ (0 Allah! I seek Your protection from miserliness, and I seek Your protection from cowardice, and I seek Your protection from that I am carried to the age of helplessness, and I seek Your protection from the seductions of this world and the chastisement of the grave.) An account of the different stages of human life after birth Musnad of Ahmad and Musnad of Abu Ya` la quote Sayyidna 'Anas Ibn Malik ؓ that the Holy Prophet ﷺ once said "The good deeds of a minor child are recorded in the account of his father or both his parents, but his evil deeds are not recorded, neither in his parents' account nor in his own. After he has attained majority, an account is opened in his own name and the two angels who are attached to him are commanded to afford him protection and provide him strength. When he reaches the age of forty years and is still a Muslim, then Allah Ta’ ala grants him immunity from three diseases: insanity, leprosy and leucoderma. When he reaches the age of fifty years, Allah eases and abates his record. At the age of sixty, Allah Ta’ ala creates in him an urge to turn his thoughts towards Him. At seventy, all the inhabitants of the sky begin to love him. When he is eighty, Allah Ta’ ala records his good deeds but ignores his lapses. At ninety, Allah writes off all his sins, and grants him permission to intercede on behalf of his relatives and also accepts his intercession. He is then given the titles of اَمِین اللہ (Allah's trustee) and اَسِیرَ اللہ فی الارض (that is the prisoner of Allah on earth, because at that age all his strength is gone, he loses interest in his surroundings and spends his life like a prisoner). And when he reaches the worst of age, then all the good deeds which he used to perform when he was strong and healthy continue to be recorded in his account while his sinful acts remain unrecorded." Having reproduced this tradition from Musnad Abu Ya` la, Hafiz Ibn Kathir says: ھٰذاحَدِیث غَرِیب جِدَّاً و فِیہ نکارۃ شدیدہ This hadith is gharb (i.e. reported by one narrator only), and is extremely munkar (i.e. reported by a weak narrator against the authentic traditions). He then adds: و مع ھذا قد رواہ الامام احمد بن حنبل فی مسندہٖ موقوفاً و مرفوعاً (And in spite of all this Imam Ahmad Ibn Hanbal (رح) has related it in his Musnad both as a saying of the Holy Prophet ﷺ and as a saying of a Sahabi, that is traced.

ثَانِيَ عِطْفِهِ (Turning his side away - 22:5) The word عِطْفِ ` itf means ` side of the body', and the expression means ` to turn on one's side' - in other words ` to oppose'.

ثَانِيَ عِطْفِهِ (Turning his side away - 22:5) The word عِطْفِ ` itf means ` side of the body', and the expression means ` to turn on one's side' - in other words ` to oppose'.

Commentary (And among men there is one who worships Allah (standing) on the verge - 22:11.) Bukhari and Ibn Abi Haim have related from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ migrated to Madinah, people flocked to him and accepted the new religion. But there were some among them whose conversion to Islam was far from being genuine, and whose sole motive for their action was to seek self-advancement, and they lacked conviction. If, after becoming Muslims, favorable circumstances resulted in an increase in their prosperity and their children, they thought Islam was a very good religion, but they were equally ready to condemn it if things went against their personal interests. This verse was revealed to describe such people who were mere opportunists and were easily swayed either way depending on where their selfish interests lay.

Commentary (And among men there is one who worships Allah (standing) on the verge - 22:11.) Bukhari and Ibn Abi Haim have related from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ migrated to Madinah, people flocked to him and accepted the new religion. But there were some among them whose conversion to Islam was far from being genuine, and whose sole motive for their action was to seek self-advancement, and they lacked conviction. If, after becoming Muslims, favorable circumstances resulted in an increase in their prosperity and their children, they thought Islam was a very good religion, but they were equally ready to condemn it if things went against their personal interests. This verse was revealed to describe such people who were mere opportunists and were easily swayed either way depending on where their selfish interests lay.

Commentary (And among men there is one who worships Allah (standing) on the verge - 22:11.) Bukhari and Ibn Abi Haim have related from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ migrated to Madinah, people flocked to him and accepted the new religion. But there were some among them whose conversion to Islam was far from being genuine, and whose sole motive for their action was to seek self-advancement, and they lacked conviction. If, after becoming Muslims, favorable circumstances resulted in an increase in their prosperity and their children, they thought Islam was a very good religion, but they were equally ready to condemn it if things went against their personal interests. This verse was revealed to describe such people who were mere opportunists and were easily swayed either way depending on where their selfish interests lay.

Commentary (And among men there is one who worships Allah (standing) on the verge - 22:11.) Bukhari and Ibn Abi Haim have related from Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ migrated to Madinah, people flocked to him and accepted the new religion. But there were some among them whose conversion to Islam was far from being genuine, and whose sole motive for their action was to seek self-advancement, and they lacked conviction. If, after becoming Muslims, favorable circumstances resulted in an increase in their prosperity and their children, they thought Islam was a very good religion, but they were equally ready to condemn it if things went against their personal interests. This verse was revealed to describe such people who were mere opportunists and were easily swayed either way depending on where their selfish interests lay.

Commentary مَن كَانَ يَظُنُّ (If someone thinks - 22:15). It means that the enemies of Islam who put hurdles in its path and desired that Allah should abandon the Holy Prophet ﷺ and his religion must clearly understand that this can happen only when, God forbid, he is deprived of the office of the prophethood and ceases to receive wahy (revelations) from Allah Ta’ ala. It is well understood that when Allah Ta’ ala bestows the prophethood on someone and also favours him with wahy (revelations), He also promises him full support in this world and in the Hereafter. Thus the only way to stop the advancement of a prophet and his mission, if someone has the power to stop it, is that he should dispossess the Holy Prophet ﷺ of his mission or that the sequence of Divine revelation should be severed. Anyone wanting to do all this will have to go up to the sky and cut off the chain of revelation, and since such a thing is not possible, no amount of fire and fury can do any harm to Islam. This interpretation is related in al-Durr al-Manthur from Ibn Zaid and, in my opinion, it is the most appropriate one. Qurtubi also thinks that this is the best interpretation of this verse. There are some others who are of the view that the word سَمَاء (sky) occurring in this verse means the ceiling of one's house and the verse means that a person who entertains hostile feelings towards Islam and the Holy Prophet ﷺ must realize that he can do them no harm. Hence the best thing for him to do is to hang himself from the ceiling out of sheer mortification. (Mazhari and others).

Commentary مَن كَانَ يَظُنُّ (If someone thinks - 22:15). It means that the enemies of Islam who put hurdles in its path and desired that Allah should abandon the Holy Prophet ﷺ and his religion must clearly understand that this can happen only when, God forbid, he is deprived of the office of the prophethood and ceases to receive wahy (revelations) from Allah Ta’ ala. It is well understood that when Allah Ta’ ala bestows the prophethood on someone and also favours him with wahy (revelations), He also promises him full support in this world and in the Hereafter. Thus the only way to stop the advancement of a prophet and his mission, if someone has the power to stop it, is that he should dispossess the Holy Prophet ﷺ of his mission or that the sequence of Divine revelation should be severed. Anyone wanting to do all this will have to go up to the sky and cut off the chain of revelation, and since such a thing is not possible, no amount of fire and fury can do any harm to Islam. This interpretation is related in al-Durr al-Manthur from Ibn Zaid and, in my opinion, it is the most appropriate one. Qurtubi also thinks that this is the best interpretation of this verse. There are some others who are of the view that the word سَمَاء (sky) occurring in this verse means the ceiling of one's house and the verse means that a person who entertains hostile feelings towards Islam and the Holy Prophet ﷺ must realize that he can do them no harm. Hence the best thing for him to do is to hang himself from the ceiling out of sheer mortification. (Mazhari and others).

Commentary In verse 17 it is stated that Allah will decide among the believers and non-believers of different faiths on the Day of Resurrection, because He knows everything. What that decision would be, has been related in the Qur'an at several places, namely that the good Muslims will enjoy a life of everlasting peace and comfort, while the infidels would be condemned to a life of eternal perdition. In the next verse, by using the word "Sajdah" (prostration), it has been declared that all created things, be they living things, minerals or plants, are in obedience and thus submit to the Supreme authority of Allah Ta’ ala, thereby mentioning two groups of humans in this respect of 'submission'. One, which obeys Allah and therefore is included amongst the creatures who 'prostrate' to Him, and the other one which is rebellious and refuses to bow before Him, meaning, refusing to submit to His Will. The word "Sajdah" (prostration) has been used here in the broader sense of 'submission' to the will of Allah and obeying His commands, because all created things act upon this submission in their own way. Human beings perform Sajdah by touching the ground with the forehead, while in the case of other created things their Sajdah constitutes their faithful performance of the functions assigned to them by Allah. The truth about all created things obeying Allah Genetically, the entire universe and all created things therein are under, the control and subject to the Will of their Creator by virtue of an inherently programmed guidance (guidance of Takwin) by Allah. The 'submission' in this sense is pre-determined, involuntary and instinctive. There is no created being which can escape this universal law of creation, be it a Muslim or a non-believer, a living thing or dead, mineral or plant. The smallest particle and the highest mountain cannot make the slightest movement without His Will. There is, however, another kind of submission to Allah, when a person offers homage to Him voluntarily and without constraint. This is what distinguishes a believer from a non-believer. A believer is obedient and sincere in his submission to Allah, whereas a non-believer repudiates His existence. As this verse deals with the difference between a Muslim and a kafir (infidel), it is more likely that reference to 'Sajdah' (prostration) does not refer to pre-destined and instinctive obedience alone but covers the voluntary submission as well. Let it not be supposed that only human beings and Jinns who possess intelligence can offer voluntary and unconstrained submission, and animals, plants and minerals being devoid of reason cannot exercise voluntary and intentional obedience. Indeed it can be proved from the text of the Qur'an that every created thing has reason, intellect and intent, and the difference lies only in degree. Human beings and Jinns possess a perfect level of intelligence, which makes them liable to a strict adherence to the laws governing what is permissible and what is forbidden. As regards other creatures, Allah has given them intelligence according to their needs. Animals possess the highest degree of intelligence after humans, then come plants and last of all are the minerals. The intelligence among the animals can easily be perceived, and that possessed by plants can also be observed if one applies one's mind to the task. However, the intelligence given to the minerals is so little and concealed that it is not easily discernible, though Allah has said clearly that they not only possess intelligence but also have the capacity to decide things. The Qur'an says about the sky and the earth قَالَتَا أَتَيْنَا طَائِعِينَ (They said, "We come willingly."41:11) that is, when Allah commanded the sky and the earth that they must submit to His Will either by their free choice or by force, they both replied that they accepted His authority by their own voluntary choice. At another place the Qur'an says وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّـهِ , (and there are still others which fall down in fear of Allah. - 2:74) which means that there are rocks, which fall down in fear of Allah Ta’ ala. Similarly, there are numerous traditions which provide evidence of mountains conversing with one another, or other created things showing signs of intelligence. Therefore, the homage mentioned in this verse for which the word Sajdah (Prostration) has been used means the voluntary homage. The interpretation of this verse would, then, be that except for the human beings and Jinns all other created things voluntarily and willingly submit to the Divine Authority. It is only the human beings and Jinns who are divided into two factions, namely those who bow in submission to the Will of Allah, and those who deny His authority and refuse to submit to Him and are, therefore, despised. Allah knows best.

Commentary In verse 17 it is stated that Allah will decide among the believers and non-believers of different faiths on the Day of Resurrection, because He knows everything. What that decision would be, has been related in the Qur'an at several places, namely that the good Muslims will enjoy a life of everlasting peace and comfort, while the infidels would be condemned to a life of eternal perdition. In the next verse, by using the word "Sajdah" (prostration), it has been declared that all created things, be they living things, minerals or plants, are in obedience and thus submit to the Supreme authority of Allah Ta’ ala, thereby mentioning two groups of humans in this respect of 'submission'. One, which obeys Allah and therefore is included amongst the creatures who 'prostrate' to Him, and the other one which is rebellious and refuses to bow before Him, meaning, refusing to submit to His Will. The word "Sajdah" (prostration) has been used here in the broader sense of 'submission' to the will of Allah and obeying His commands, because all created things act upon this submission in their own way. Human beings perform Sajdah by touching the ground with the forehead, while in the case of other created things their Sajdah constitutes their faithful performance of the functions assigned to them by Allah. The truth about all created things obeying Allah Genetically, the entire universe and all created things therein are under, the control and subject to the Will of their Creator by virtue of an inherently programmed guidance (guidance of Takwin) by Allah. The 'submission' in this sense is pre-determined, involuntary and instinctive. There is no created being which can escape this universal law of creation, be it a Muslim or a non-believer, a living thing or dead, mineral or plant. The smallest particle and the highest mountain cannot make the slightest movement without His Will. There is, however, another kind of submission to Allah, when a person offers homage to Him voluntarily and without constraint. This is what distinguishes a believer from a non-believer. A believer is obedient and sincere in his submission to Allah, whereas a non-believer repudiates His existence. As this verse deals with the difference between a Muslim and a kafir (infidel), it is more likely that reference to 'Sajdah' (prostration) does not refer to pre-destined and instinctive obedience alone but covers the voluntary submission as well. Let it not be supposed that only human beings and Jinns who possess intelligence can offer voluntary and unconstrained submission, and animals, plants and minerals being devoid of reason cannot exercise voluntary and intentional obedience. Indeed it can be proved from the text of the Qur'an that every created thing has reason, intellect and intent, and the difference lies only in degree. Human beings and Jinns possess a perfect level of intelligence, which makes them liable to a strict adherence to the laws governing what is permissible and what is forbidden. As regards other creatures, Allah has given them intelligence according to their needs. Animals possess the highest degree of intelligence after humans, then come plants and last of all are the minerals. The intelligence among the animals can easily be perceived, and that possessed by plants can also be observed if one applies one's mind to the task. However, the intelligence given to the minerals is so little and concealed that it is not easily discernible, though Allah has said clearly that they not only possess intelligence but also have the capacity to decide things. The Qur'an says about the sky and the earth قَالَتَا أَتَيْنَا طَائِعِينَ (They said, "We come willingly."41:11) that is, when Allah commanded the sky and the earth that they must submit to His Will either by their free choice or by force, they both replied that they accepted His authority by their own voluntary choice. At another place the Qur'an says وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّـهِ , (and there are still others which fall down in fear of Allah. - 2:74) which means that there are rocks, which fall down in fear of Allah Ta’ ala. Similarly, there are numerous traditions which provide evidence of mountains conversing with one another, or other created things showing signs of intelligence. Therefore, the homage mentioned in this verse for which the word Sajdah (Prostration) has been used means the voluntary homage. The interpretation of this verse would, then, be that except for the human beings and Jinns all other created things voluntarily and willingly submit to the Divine Authority. It is only the human beings and Jinns who are divided into two factions, namely those who bow in submission to the Will of Allah, and those who deny His authority and refuse to submit to Him and are, therefore, despised. Allah knows best.

Commentary هَـٰذَانِ خَصْمَانِ اخْتَصَمُوا (These are two opponents who have disputed about their Lord - 22:19). This verse, with its general words, deals with two sets of people, namely the Muslims and the infidels whether they belong to the earliest times or to later ages. However, the particular event in the background of which it was revealed about two groups of men who faced each other in combat on the battleground of Badr. Sayyidna Hamzah and ` Ubaidah ؓ stepped out of the Muslim ranks, whereas ` Utbah bin Rabi'ah, his son Walid and his brother Shaibah came out to challenge them. In the ensuing fight the three unbelievers were slain, Sayyidna and Hamzah ؓ emerged unscathed, while Sayyidna ` Ubaidah ؓ was mortally wounded and expired at the feet of the Holy Prophet ﷺ . The revelation of this verse in relation to these warriors of the field of Badr is well established on the authority of traditions contained in Bukhari and Muslim, but it is evident that its message is not exclusive for them alone, but embraces the entire Muslim community of all times and ages.

Commentary هَـٰذَانِ خَصْمَانِ اخْتَصَمُوا (These are two opponents who have disputed about their Lord - 22:19). This verse, with its general words, deals with two sets of people, namely the Muslims and the infidels whether they belong to the earliest times or to later ages. However, the particular event in the background of which it was revealed about two groups of men who faced each other in combat on the battleground of Badr. Sayyidna Hamzah and ` Ubaidah ؓ stepped out of the Muslim ranks, whereas ` Utbah bin Rabi'ah, his son Walid and his brother Shaibah came out to challenge them. In the ensuing fight the three unbelievers were slain, Sayyidna and Hamzah ؓ emerged unscathed, while Sayyidna ` Ubaidah ؓ was mortally wounded and expired at the feet of the Holy Prophet ﷺ . The revelation of this verse in relation to these warriors of the field of Badr is well established on the authority of traditions contained in Bukhari and Muslim, but it is evident that its message is not exclusive for them alone, but embraces the entire Muslim community of all times and ages.

Commentary هَـٰذَانِ خَصْمَانِ اخْتَصَمُوا (These are two opponents who have disputed about their Lord - 22:19). This verse, with its general words, deals with two sets of people, namely the Muslims and the infidels whether they belong to the earliest times or to later ages. However, the particular event in the background of which it was revealed about two groups of men who faced each other in combat on the battleground of Badr. Sayyidna Hamzah and ` Ubaidah ؓ stepped out of the Muslim ranks, whereas ` Utbah bin Rabi'ah, his son Walid and his brother Shaibah came out to challenge them. In the ensuing fight the three unbelievers were slain, Sayyidna and Hamzah ؓ emerged unscathed, while Sayyidna ` Ubaidah ؓ was mortally wounded and expired at the feet of the Holy Prophet ﷺ . The revelation of this verse in relation to these warriors of the field of Badr is well established on the authority of traditions contained in Bukhari and Muslim, but it is evident that its message is not exclusive for them alone, but embraces the entire Muslim community of all times and ages.

Commentary هَـٰذَانِ خَصْمَانِ اخْتَصَمُوا (These are two opponents who have disputed about their Lord - 22:19). This verse, with its general words, deals with two sets of people, namely the Muslims and the infidels whether they belong to the earliest times or to later ages. However, the particular event in the background of which it was revealed about two groups of men who faced each other in combat on the battleground of Badr. Sayyidna Hamzah and ` Ubaidah ؓ stepped out of the Muslim ranks, whereas ` Utbah bin Rabi'ah, his son Walid and his brother Shaibah came out to challenge them. In the ensuing fight the three unbelievers were slain, Sayyidna and Hamzah ؓ emerged unscathed, while Sayyidna ` Ubaidah ؓ was mortally wounded and expired at the feet of the Holy Prophet ﷺ . The revelation of this verse in relation to these warriors of the field of Badr is well established on the authority of traditions contained in Bukhari and Muslim, but it is evident that its message is not exclusive for them alone, but embraces the entire Muslim community of all times and ages.

The philosophy of adorning the dwellers of Paradise with gold bracelets Here a point may arise that bracelets are articles of jewellery worn by women only and their use by men is looked upon with disfavor. This objection is not entirely relevant because throughout ages monarchs have embellished their persons with costly jewellery, crowns and bracelets as symbols of their might and wealth. The story is well known that Suraqah Ibn Malik ؓ ، before his conversion to Islam, started out in pursuit of the Holy Prophet ﷺ in order to apprehend him while he was on his way from Makkah to Madinah. As he approached near the Holy Prophet ﷺ his horse sank, by Allah's Will, in a piece of treacherous sand. At that critical moment he expressed his repentance about his error and sinful way, and begged the Holy Prophet ﷺ to pray for his deliverance from his predicament. When, as a result of the Holy Prophet's ﷺ prayer, his horse was extracted from the quicksand, he promised Suraqah Ibn Malik ؓ that when the bracelets of the King of Persia would fall in the hands of the Muslims as spoils of war, they would be given to him. So, when during the caliphate of Sayyidna ` Umar' ؓ the Muslims conquered Persia and the bracelets worn by the King of Persia were brought to Madinah along with other spoils of war Suraqah Ibn Malik ؓ laid claim to them and received them from Sayyidna ` Umar ؓ . In brief, just as wearing a crown is a royal privilege and not a common practice among men, similarly wearing bracelets by men is a royal privilege, and thus the men admitted to heaven will wear them as a symbol of honour and Divine favour. According to this verse, and also Surah Fatir, the bracelets will be made of gold, but in Surah Nisa' it is said that they will be made of silver. For this reason commentators are of the view that the bracelets worn by the pious people in heaven will be of three kinds, that is made of gold, silver and pearls. This verse makes a mention of bracelets made of pearls also. Silk clothes are forbidden for men The verse says that those people who are admitted to Paradise will wear silk clothes which means that their dresses, carpets, curtains etc. will be made of silk, which is regarded as the best fabric in this world. However, it should be understood that the silk used in Paradise and the silk used in this world have only the name in common, otherwise from the point of view of quality there is no comparison between the two. Imam Nasa'i, Bazzar and Baihaqi رحمۃ اللہ علیہم have related on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that once the Holy Prophet ﷺ said that the clothes of the people living in Paradise will be made from silk, which will be extracted from a fruit growing there. There is also a statement by Sayyidna Jabir ؓ that there would be a tree in the Paradise which would produce silk and the people of Paradise would wear dresses made from it. (Mazhari) In a hadith quoted by Imam Nasa'i (رح) on the authority of Sayyidna Abu Hurairah ؓ the Holy Prophet ﷺ once said: مَن لَبِسَ الحرِیر فی الدّنیا لم یلبسہ فی الآخرہ، و من شَرِبَ الخمر فی الدّنیا لم یَشرِبھا فی الآخرہ، ومن شرب فی اٰنیۃ الذّھب و الفضّہ لم یشرب فیھا فی الآخرۃ، ثمّ قال رسول اللہ ﷺ لباس اھل الجنّۃ واٰنیۃ اھل الجنّۃ "He who wears silk in this world will not wear it in the Hereafter; he who drinks wine in this world will be deprived of the sacred nectar in the Hereafter; he who uses utensils made of precious metals for food and drink in this world will be denied their use in the Hereafter." Then the Holy Prophet ﷺ added " These three things are exclusively for the people of Paradise." (Qurtubi quoting Nasa'i) The meaning is that a person who spent his life in this world in the midst of these three luxuries and did not show contrition, would be deprived of them even if he were admitted to Paradise. According to Sayyidna ` Abdullah Ibn ` Umar ؓ the Holy Prophet ﷺ said that a person who drank wine in this world and did not repent would be deprived of the sacred nectar of the Paradise in the Hereafter. (Qurtubi) According to Sayyidna Abu Said al-Khudri ؓ there is another hadith in which the Holy Prophet ﷺ said: مَن لَبِسَ الحرِیر فی الدّنیا لم یلبسہ فی الآخرہ، و ان دخل الجنّۃ، لبسہ اھل الجنّۃ ولم یلبسہ ھو (رواہ ابو داؤد الطیالسی فی مسندہ وقال القرطبی اسنادہ صحیح) "He who wore silk in the world will not wear it in the Hereafter even if he is admitted to Paradise. All other people of Paradise will wear silk, but not he." Here a point arises that if after admittance to Paradise a person remained deprived of something, he will nourish a sense of sorrow and grief, whereas Paradise is no place for such feelings, because everyone who is admitted to Paradise should at all times be easy in his mind and free from anxiety. On the other hand, if the deprivation of certain facilities causes no sorrow and grief, then the deprivation loses its purpose. Qurtubi has given a very convincing explanation to this matter. He says that the people of Paradise will be given different grades and places at different levels, depending on how well they stood in Allah's favour on account of their good deeds and devotion to the cause of the True Faith. Everybody will be aware of these differences, but Allah will fill their hearts with tranquility and contentment, so that they will not feel grief and sorrow about these differences: وَاللہُ سبحانَہُ و تعالیٰ اَعلَم

وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ (And guided they were to the good word (of faith) - 22:24) Sayyidna Ibn ` Abbas ؓ has said that this refers to the Kalimah tayyibah لا إله إلا اللہ . Some others say that it means Qur'an. (Qurtubi) As a matter of fact it includes all these things in its meaning.

Commentary In the previous verse, mention was made of the mutual hostility between the believers and infidels. One aspect of this hostility has been described in this verse, namely that among the infidels there are those who not only persist in error themselves but also prevent others from following the path of virtue. Those were the people who prevented the Holy Prophet ﷺ and his companions when they wanted to enter the Sacred Mosque wearing the pilgrim's garb. Traditionally the Sacred Mosque and that part of Makkah which has an essential role in the rituals of the pilgrimage was not their property and they had no right to deny entry to anyone. The place is open to everyone, whether a local resident or a visitor. The verse goes on to say that anyone who commits an impious act in the Sacred Mosque, (meaning the whole of حَرَم Haram), such as preventing people from entering the Mosque, will be made to suffer severe chastisement from Allah, especially if he is also a polytheist as was the case with the infidels of Makkah. They will be liable for double punishment, one for being non-believers and second for preventing others to enter the Sacred Mosque for pilgrimage. Although all sinful acts especially shirk and kufr are forbidden and are great crimes and sins which are liable to punishment at all times and in all places, but such acts carried out in the حَرَم Haram enhance the crime double-fold, and hence referred here for their special importance. يَصُدُّونَ عَن سَبِيلِ اللَّـهِ (Prevent (people) from the way of Allah - 22:25) The words سَبِيلِ اللَّـهِ (the way of Allah) mean Islam and the sense of the verse is that these people not only repudiate Islam themselves but also prevent others from accepting it. Their second offence is that they stop the Muslims from entering the Sacred Mosque (Al-Masjid Al-Haram) (22:25). In reality Al-Masjid Al-Haram is the name of the mosque which is built around بَیت اللہ (House of Allah - the Holy Ka'bah), and it is a very important part of حَرَم haram of Makkah. However, the term Al-Masjid Al-Haram is usually used for the whole of haram of Makkah, as is the case under this episode. Thus the infidels of Makkah excluded the Muslims not only from the Sacred Mosque but also from the precincts of haram of Makkah (as is evident from numerous traditions), and the words اَلمَسجِد الحَرَام used in this verse cover the entire haram. The Holy Qur'an has at another place used the word اَلمَسجِد الحَرَام under this episode in the meaning of the whole area of حَرَم Haram: وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَ‌امِ. (48:25) The meaning of equal rights of all Muslims within Haram of Makkah According to al-Durr al-Manthur the term Al-Masjid Al-Haram in the present context means the entire haram as reported from Sayyidna Ibn ` Abbas ؓ . The entire Muslim Ummah and all the jurists are unanimous on the fact that all those areas of Makkah and the haram where the essential rituals of the pilgrimage are performed, such as the space between Safa and Marwah, where the pilgrims perform سَعِی Sa'y, and all the open areas of Mina, ` Arafat and Muzdalifah are waqf for the benefit of the entire Muslim ummah and have never been, nor can ever be, owned by individuals. Some jurists apply this principle to the private houses in Makkah and the open lands in the area of haram to infer that these too are waqf for all the Muslims, that a Muslim can stay anywhere he likes and that the sale or letting out these properties on rent is not permissible. However, there are other jurists who do not accept this view and believe that the ownership of these properties can vest in private individuals and the houses can be sold or let out on rent. It is well established that Sayyidna ` Umar ؓ purchased the house of Safwan Ibn Umayyah in Makkah for use as prison for the criminals. As for Imam Abu Hanifah (رح) ، both views are attributed to him in different reports, but the hanaff jurists have issued their Fatwa (ruling) in favour of the latter view. (Ruh ul-Ma` ani) This verse mentions certain areas of haram where entry was denied to the Holy Prophet ﷺ and his companions by the infidels of Makkah, but these areas are waqf by consensus of ummah and nobody can be denied access to them. وَمَن يُرِ‌دْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ (And whoever intends therein to commit deviation with injustice - 22:25.) The word إِلْحَادٍ literally means deviation from the right path. While Mujahid and Qatadah have interpreted this word to mean unbelief and denial of the Oneness of Allah (kufr and shirk) other commentators have given this word its literal meaning which embraces all kinds of sins so much so that even hurling abuses to one's servant is also included in it. Sayyidna ` Ata' ؓ has further enlarged the scope of the meaning of this word by declaring that ilhad within the precincts of haram means entering it without wearing the pilgrims garb (ihram), or violating any of the prohibition inside the haram, such as hunting or cutting down trees within its limits. It needs to be clarified here that all things forbidden by the religious code are forbidden everywhere and will attract punishment wherever committed; and the specific reference to haram in this verse is to emphasize the fact that just as a good deed performed within its limits will be generously rewarded, similarly a sin committed there will attract the most severe punishment. (Mujahid). Sayyidna ` Abdullah Ibn Masud ؓ has related another interpretation of the word ilhad to mean that whereas at any other place the mere intention to commit a sin does not constitute a sin unless it is actually committed, within the limits of the haram even the resolve to commit a sin is punishable, as if it has actually been committed. Qurtubi has adopted this interpretation from Ibn ` Umar ؓ and lends his own support to it. Whenever Sayyidna ` Abdullah Ibn ` Umar ؓ went for the pilgrimage, he used to set up two tents - one within the limits of haram and the other outside it. If ever an occasion arose when he needed to scold or rebuke any one of his households, he would do it in the tent which he had set up outside the limits of haram. When people asked him the reason for this, his answer was that the words کلَّا واللہ or بلٰی واللہ which a person normally uses when angry also constitute إلحَاد فی الحَرَم (committing an act of sin within the precincts of haram). (Mazhari)

Commentary The previous verse contains a warning of severe punishment to the infidels who prevented the Muslims from entering the Sacred Mosque and the precincts of Haram. This verse describes the eminence and the superior status of the Baitullah which magnifies manifold the evil of their deeds. The start of founding the structure of the House of Allah (the Holy Ka'bah) وَإِذْ بَوَّأْنَا لِإِبْرَ‌اهِيمَ مَكَانَ الْبَيْتِ (And [ remember ] when We pointed out for Ibrahim the place of the House - 22:26.) The word بَوَّء literally means ` to assign to someone a place for his residence.' The verse calls to attention the fact that Allah assigned to Sayyidna Ibrahim علیہ السلام a place where Baitullah was located. There is a hint here that he was not settled there already, since he migrated here from Syria. And a reference to مَکَانَ البَیت (the place of the House) suggests that the House of Allah pre-existed the arrival of Sayyidna Ibrahim (علیہ السلام) ، because according to reliable traditions its first foundations were laid about the time when Sayyidna 'Adam (علیہ السلام) was sent upon the earth and he, and the prophets who came after him, used to make tawaf (circumambulation) around it. At the time of Deluge in the days of Sayyidna Nuh (علیہ السلام) its upper-structure was removed but the foundations remained intact. Sayyidna Ibrahim (علیہ السلام) was brought to this place and commanded by Allah Ta’ ala أَن لَّا تُشْرِ‌كْ بِي شَيْئًا (Do not associate with Me any one - 22:26). It is quite evident that Sayyidna Ibrahim (علیہ السلام) could not commit shirk, because he had himself suffered considerable torment at the hands of polytheists after they accused him of having destroyed their idols. The intention here is to warn the people at large against the great sin of polytheism. The second command was وَطَهِّرْ‌ بَيْتِيَ (purify My House - 22:26), even though the House of Allah did not exist at that time. But the fact of the matter is that Baitullah is not just a structure of bricks and mortar, rather the term encompasses that entire piece of sacred land where Baitullah once stood and whose structure Sayyidna Ibrahim (علیہ السلام) was now commanded to raise once again on the original foundations. As for the command to purify the place, Qurtubi says that in those days the tribes of Jurhum (جُرھَم) and Amalakites (عمالقہ) had placed idols there, which they worshipped. (Qurtubi) Another view is that this command is for the future generations not only to keep the place free from infidelity and polytheism but also to pay special attention to its external cleanliness and purity.

The third command given to Sayyidna Ibrahim (علیہ السلام) was أَذِّن فِي النَّاسِ بِالْحَجِّ (Announce among people about the obligation of Hajj - 22:2'7). Ibn Abi Hatim has related from Sayyidna Ibn ` Abbas ؓ that when Sayyidna Ibrahim (علیہ السلام) was commanded by Allah to make this proclamation, he submitted that the place where he stood was an uninhabited desolate plane with nobody to hear the proclamation whereas he lacked the means to convey it to the populated areas. Allah Ta’ ala then told him that he was required only to make the proclamation and the responsibility for conveying it to the four corners of the world rested with Himself, that is Allah Ta’ ala. Thereupon Sayyidna Ibrahim (علیہ السلام) stood at مقام ابراھیم (Station of Ibrahim) and made the proclamation and Allah Ta’ ala magnified his voice so that it was heard all round the earth. It is also related that he made the proclamation from the top of the mount Abu Qubais (جبل أبی قبَیس). He put his fingers in his ears, turned his face in four directions and called out "0 people! Allah has established His House and made it obligatory upon you to make pilgrimage to it. So obey the command of your Lord." It is also mentioned in this narration that Allah Ta’ ala so decreed that the announcement was heard miraculously all over the world, not only by the people living then, but also by all those yet to be born upto the Day of Resurrection. And all those who are destined to perform the pilgrimage responded to the call with the words اللَّھُمَّ لَبَّیک لَبَّیک . Sayyidna Ibn ` Abbas ؓ says that the Talbiyah during the pilgrimage has its origin in this response to the call of Sayyidna Ibrahim (علیہ السلام) . (Qurtubi, Mazhari) Further on, the verse describes the tradition which has been established for all times as a result of the proclamation of Sayyidna Ibrahim namely يَأْتُوكَ رِ‌جَالًا وَعَلَىٰ كُلِّ ضَامِرٍ‌ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ (22:28) meaning that people will come to Baitullah from the four corners of the earth, some on foot and others on their mounts, which will become lean because of the long distances traversed by them. From that remote time until today, though thousands of years have elapsed, people come to Baitullah to perform pilgrimage, just as they did in the earliest times. All the prophets who came after Sayyidna Ibrahim (علیہ السلام) and their followers strictly observed this tradition. During the long period of ignorance after Sayyidna ` Isa' (علیہ السلام) ، the Arabs, even though they lapsed into the evils of idolatry, yet they continued to perform very faithfully all the rituals of the pilgrimage precisely as they had inherited them from the time of Sayyidna Ibrahim (علیہ السلام) .

لِّيَشْهَدُوا مَنَافِعَ لَهُمْ (So that they witness benefits for them - 22:28) means that the arduous journey undertaken by people to perform pilgrimage is to their own advantage. The use of the word "benefits" as a common noun (without definite article) points to the universal benefits that may be derived from the pilgrimage. Apart from the spiritual rewards, many material profits may also be obtained. It is indeed remarkable that people who sedulously save pennies over long years in order to be able to defray the high expenses involved in performing the Hajj have never become insolvent, whereas many people are known to have become bankrupt as a result of expenses incurred on marriages or on the construction of palatial houses. It is a common knowledge that no one has become a pauper because of spending on Hajj or ` Umrah, rather it has been noticed, according to some narrations, that Allah Ta’ ala has bestowed such a blessing in this worship that many have gained materially after the ritual. As for the spiritual gains, they are many, one being related by Sayyidna Abu Hurairah ؓ in a hadith in which the Holy Prophet ﷺ said that anyone who performed Hajj in order to gain Allah's favour and avoided sins and obscene acts will return as immaculate and innocent as a newborn baby. (Bukhari and Muslim) (Mazhari) In addition to the spiritual and material benefits to be obtained from Hajj mentioned above, there is yet another advantage which may be gained when performing it, which is mentioned in the following sentence: وَيَذْكُرُ‌وا اسْمَ اللَّـهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ (so that they may recite Allah's name, in specified days, over the provision He gave them from the cattle - 22:28). Here it is important to bear in mind that the main object of sacrificing the animals on this occasion is not their meat, but the mention of Allah's name which is recited while the animal is being slaughtered, which is the essence of the worship. The fact that eating the meat of these animals has been made halal (lawful) for them is an additional reward from Allah. أَيَّامٍ مَّعْلُومَاتٍ (specified days) refer to the 10th, 11th, and 12th days of the month of Dhul-Hijjah when animals may be sacrificed. The words عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ (Over the provision He gave them from the cattle - 22:28) are of general application and include all kinds of sacrifices whether they are obligatory or optional. فَكُلُوا مِنْهَا So eat there from) Although the word كُلُوا has been used in the imperative mood, it does not mean that eating the meat of these animals is obligatory. Rather, it has been used in the sense that it is permitted and lawful to eat this meat, as it is mentioned in verse وَإِذَا حَلَلْتُمْ فَاصْطَادُوا (When you are out of Ihram, you may hunt - 5:2) for granting permission for hunting. Ruling Specially during the period of Hajj, and generally at other times too situations arise when animals must be sacrificed in Makkah . There is one kind of sacrifice which is obligatory and performed to expiate a sin such as killing animals within the precincts of حَرَم Haram. Books of jurisprudence describe in detail the kind of animals killed and the type of animals to be slaughtered to atone for each such animal killed unlawfully. Similarly, if a person commits an act which is forbidden, as long as he is in the state of ihram, he too must slaughter an animal. Jurists call this kind of sacrifice as a دَم الجنَایَہ (sacrifice to atone for a sin). Here also there are specific rules governing each situation. There are certain irregularities which must be expiated by slaughtering a camel or a cow, while in other cases the sacrifice of a goat or sheep is considered sufficient. There are a third kind of irregularities where slaughter of an animal is not necessary, and one can redeem his error by offering sadaqah. This is not the place to discuss these matters in great detail, but the the necessary information on this subject can be found in my booklet Ahkamul-Hajj (احکَام الحج). When an animal is slaughtered for expiating a sin or an irregular act, its meat can be eaten only by the poor and needy persons and it is not permissible for the person making the slaughter or any rich person to eat this meat, and this view is held by all the jurists. As regards other sacrifices, whether obligatory or voluntary, the person offering the sacrifice, his relatives and friends, even though they may be rich, can eat their meat; and the present verse refers to this kind of sacrifice. Here also it is recommended that one-third of the meat be distributed among the poor and needy. The second part of this verse وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ‌ (and feed the distressed, the poor - 22:28) explains this point.

ثُمَّ لْيَقْضُوا (Then, they must remove their dirt - 22:29) The word تَفَث means dirt, which gathers on human body. While a person is in the state of ihram, he cannot shave, trim or pluck his hair, nor can he pare his nails, nor use perfume, and it is quite natural that dirt should collect under his hair and nails and on his body. This verse requires of the pilgrims that after they have performed the sacrifice, they should remove this dirt, meaning thereby that they should now remove the ihram, (and wear their normal clothes) shave their heads and pare their nails. This verse mentions sacrifice first and then refers to the removal of the dirt, which suggests that these two acts must be performed in that order. It is forbidden to shave one's head or pare nails before the obligatory sacrifice. Anyone who does so must slaughter an animal as دَم dam (to atone for his sin). Observance of the correct sequence in the performance of various acts related to Hajj The observance of various functions of Hajj in the same order in which they are mentioned in the Qur'an and hadith, and which have been codified by the jurists is, by consensus, a sunnah. However, opinions differ whether it is obligatory as well. Imam Abu Hanifah (رح) and Imam Malik (رح) hold the view that the observance of the sequence is obligatory and any deviation from it must be atoned for by دَم dam, while according to Imam Shafi'i (رح) it is only sunnah and a deviation from it reduces the reward to be gained by performing Hajj but does not make it obligatory to sacrifice an animal. There is also a ruling of Sayyidna Ibn ` Abbas ؓ مَن قَدَّم شیٔاً من نسکہ او اخّرہ فلیھرق دما (He who alters the sequence of the rites during Hajj must slaughter an animal). (Mazhari) Tahawi has also reported this tradition through different versions. In addition Sayyidna Said Ibn Jubair ؓ ، Qatadah, Nakha` i and Hasan al-Basri also support the view that any alteration in the sequence of the rites of Hajj makes the sacrifice of an animal obligatory. Fuller details on the subject are discussed in the Tafsir Mazhari. وَلْيُوفُوا نُذُورَ‌هُمْ (And fulfill their vows - 22:29) نُذُور is the plural of the word نَذَر ، which means a ` vow'. When a person commits himself verbally to do an act, in order to win the goodwill of Allah Ta’ ala, (which is not otherwise obligatory on him) it becomes a vow (nadhr) and its performance becomes obligatory for him by consensus of Ummah, provided that the act itself is not sinful or forbidden. If a person makes a vow to do something which is sinful, then he is not bound to fulfill the vow, rather it is impermissible to act upon it, but he must make atonement for the unfulfilled vow. According to Abu Hanifah (رح) and other religious jurists the vow must be of an act which is an act of a direct worship (` ibadah maqsudah) in some manner. So, if someone makes a nadhr (vow) for voluntary prayers, fasting, sadaqah, sacrifice, of animals etc. all these vows must be fulfilled in all circumstances. The present verse emphasizes on this very issue. Ruling It must be remembered that a resolve made in one's heart to do something does not become a nadhr (vow) unless it is pronounced with the tongue. Tafsfr Mazhari has elaborated the rules of nadhr in great detail. A question and its answer One may question the relevance of nadhr in the context of Hajj. Obviously the preceding sentences speak of the rules of Hajj, like sacrifice, removing ihram etc. Similarly, the following sentence relates to the tawaf of ziyarah. Why the injunction to fulfill vows has been inserted between the rules of Hajj, while the rules governing vows have an independent status which are to be fulfilled at all times and at every place and not during Hajj only? A possible explanation for this is that when a person sets out with the intention of performing Hajj, his heart prompts him to do the maximum number of good deeds and to spend the maximum time in prayers, and so he makes many vows, specially it was a common practice to make vows for sacrificing additional animals during Hajj. According to Sayyidna Ibn ` Abbas ؓ the word nadhr in this context means a vow to sacrifice an animal. One relevance of nadhr (vow) appearing with the rites of pilgrimage is that just as vow makes many things obligatory which are not so otherwise and makes many things unlawful for him which are not originally forbidden, similarly the state of ihram, during a pilgrimage makes certain things unlawful for him which are permitted at other times. Instances of these are: wearing stitched clothes, use of perfume, shaving of hair or paring nails. Therefore, Sayyidna ` Ikrimah ؓ has interpreted nadhr in this verse to mean those acts and duties which have become obligatory during the course of Hajj. وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (And they should make tawaf of the ancient House - 22:29) Here the word tawaf refers to tawaf-uz-ziyarah, which is performed on the 10th day of the month of Zil Hijj after casting stones and making the sacrifice. It is the second obligatory ritual of Hajj, the first being wuquf-ul-` Arafat, which is performed earlier. After this tawaf the state of ihram is fully terminated and all restrictions are removed. (Rah ul-Ma ani) The word الْبَيْتِ الْعَتِيقِ lexically means 'liberated house' Baitullah is called الْبَيْتِ الْعَتِيقِ , because according to the Holy Prophet ﷺ it has been liberated from the control and domination of the infidels and tyrants and it will never again be ruled by them. (رواہ الترمذی وحسنہ والحاکم وصححہ وابن جریر والطبرانی۔Ruh ul-Ma'ani). It is evident by the episode of the People of Elephant who, with all their might, were frustrated in their attempt to establish their dominion over Makkah.1 1. The other meaning of the word عَتِیق is 'ancient' which is adopted in the translation of the text. (Editor)

Commentary حُرُ‌مَاتِ اللَّـهِ (22:30) are the things sanctified by Allah Ta’ ala, that is the religious laws. They are a source of welfare in this world and in the Hereafter for those pious Muslims who seek to learn them and act upon them. وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (And permitted to you are the cattle, except those mentioned to you through recitation (of the verses) - 22:30) The word اَنعَام (cattle) includes camels, cows, goats, sheep etc. which are made lawful at all times and even when one is in the state of ihram. Then the verse contains an exception in the words إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (except those mentioned to you.. - 22:30) These are the animals which have been made unlawful in all circumstances, whether one is in the state of ihram or not. The detail of these animals is given in other verses, such as carrion, an animal which is beaten to death, or slaughtered without reciting the name of Allah, or in the name of someone other than Allah. فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ (So refrain from the filth of the idols - 22:30) The word رِجس means filth or moral impurity, and أَوْثَانِ is the plural of وَثَن which means idol. Idols have been described as filth, because they fill a man's heart and soul with moral impurity. وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ (And refrain from a word of falsehood - 22:30) The phrase قَوْلَ الزُّورِ‌ means lies. Anything which is contrary to truth is a lie and false, whether it is corrupt beliefs and practices or whether it is false evidence. The Holy Prophet ﷺ once said ` Among the major sins are associating anyone with Allah, disobedience of one's parents, giving false evidence and telling lies in general talk'. He used the phrase; قَوْلَ الزُّورِ‌ (word of falsehood) repeatedly. (Bukhari)

Commentary حُرُ‌مَاتِ اللَّـهِ (22:30) are the things sanctified by Allah Ta’ ala, that is the religious laws. They are a source of welfare in this world and in the Hereafter for those pious Muslims who seek to learn them and act upon them. وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (And permitted to you are the cattle, except those mentioned to you through recitation (of the verses) - 22:30) The word اَنعَام (cattle) includes camels, cows, goats, sheep etc. which are made lawful at all times and even when one is in the state of ihram. Then the verse contains an exception in the words إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (except those mentioned to you.. - 22:30) These are the animals which have been made unlawful in all circumstances, whether one is in the state of ihram or not. The detail of these animals is given in other verses, such as carrion, an animal which is beaten to death, or slaughtered without reciting the name of Allah, or in the name of someone other than Allah. فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ (So refrain from the filth of the idols - 22:30) The word رِجس means filth or moral impurity, and أَوْثَانِ is the plural of وَثَن which means idol. Idols have been described as filth, because they fill a man's heart and soul with moral impurity. وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ (And refrain from a word of falsehood - 22:30) The phrase قَوْلَ الزُّورِ‌ means lies. Anything which is contrary to truth is a lie and false, whether it is corrupt beliefs and practices or whether it is false evidence. The Holy Prophet ﷺ once said ` Among the major sins are associating anyone with Allah, disobedience of one's parents, giving false evidence and telling lies in general talk'. He used the phrase; قَوْلَ الزُّورِ‌ (word of falsehood) repeatedly. (Bukhari)

وَمَن يُعَظِّمْ شَعَائِرَ‌ اللَّـهِ (And if one observes the sanctity of the symbols of Allah - 22:32) The word شَعَائِرَ‌ is the plural of شَعِیرہ which means a ` symbol', ` a distinctive sign', and refers to those things which are considered as the specific emblems of certain groups of people or certain faiths. شَعَائِرَ‌ are those special laws which are generally taken to be the identifying features of a Muslim. Most of the rules of Hajj fall in this category. فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ (then such things emanate from the piety of the hearts - 22:32). It means that respect for the شَعَائِرَ‌ اللَّـهِ (Symbols of Allah) is an evidence of the piety of heart, which indicates that the symbols of Allah are respected by the one who has taqwa (fear of Allah) in his heart and that taqwa is a quality which rests in one's heart. When the heart is equipped with this quality, it is reflected in all his actions.

لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُّسَمًّى (And for you there are benefits in them upto a specified time - 22:33). It means that it is lawful for the Muslims to use the quadruped animals for their benefit (such as using their milk, riding them or using them for transport of goods) unless the animals have been made ھَدِی (Hady) by reserving them for sacrifice to be offered within the precincts of haram. When a person takes along with him an animal for the specific purpose of sacrificing it within haram, the animal is described as hady, and no benefit may be derived from it, except in extreme emergency. A person leading a camel after it has been nominated as hady may lawfully ride it only if he is unable to walk and no other mount is available. ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ (Then their place of sacrifice is by the Ancient House - 22:33) Here الْبَيْتِ الْعَتِيقِ includes the entire precincts of haram, as was the case in the previous verse where the word Al-Masjid Al-Haram was used for the entire area of haram, and mahill (place) means the place of slaughtering the animals of hady. Thus the entire haram is declared as the slaughtering place of the animals of hady. The meaning of the verse is that the hady (animals nominated for sacrifice during Hajj) may be slaughtered within, and not outside the area of haram which includes Mina and all other places of Makkah. (Ruh ul Ma ani)

Commentary وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (And for every Ummah We prescribed the act of sacrifice 22:34) The words مَنسَكً and نسَكً means several things in Arabic such as sacrifice of animals, the rites of pilgrimage, and also worship of Allah Ta’ ala. This word has been used in the Qur'an at several places and conveys one of the three meanings. In the present context, the word can carry all the three meanings. Mujahid and some other commentators think that here the word مَنسَكً refers to the sacrifice of the animals in which case the verse would mean that the obligation to offer sacrifice, which has been placed on this Ummah is nothing new, because all the other peoples were likewise bound to do so. On the other hand, according to Qatadah the word means the rites of the pilgrimage, and thus the verse would mean that these rites which have been prescribed for the present Ummah were made obligatory on the people of earlier ages also. Ibn ` Arafah has interpreted the word مَنسَكً to mean worship of Allah, and so the meaning of the verse would be that the worship of Allah was made obligatory on all the peoples of bygone ages and though there were differences in the forms of worship, yet in essence it remained unchanged. وَبَشِّرِ‌ الْمُخْبِتِينَ (And give good news to those who turn to Him in humbleness). The word خَبت means ‘a depressed tract of land’ and means ` a person who deems himself humble and lowly'. According to ` Amr bin Aws مُخْبِتِينَ are those people who do not wrong others and if somebody wrongs them, they do not seek revenge. Sufyan has observed that they are the people who are contented with Allah's will and remain agreeable in all circumstances, comfort or trouble and poverty or affluence.

وَجِلَتْ قُلُوبُهُمْ (Whose hearts are filled with awe - 22:35) The word وَجِلَ means a feeling of awe inspired by something majestic and sublime. These words describe the state of pious people who are overwhelmed by deep awe whenever the name of Allah is mentioned in their presence.

وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ‌ اللَّـهِ (And the big animals of sacrifice [ like camels ] are made by Us among the symbols of Allah for you - 22:36.) It has been explained earlier that شَعَائِرِ‌ (symbols) mean those special forms of rites and worship, which are the symbols of Islam. Sacrifice of animals is one of them, which must be observed with due importance. فَاذْكُرُ‌وا اسْمَ اللَّـهِ عَلَيْهَا صَوَافَّ (So recite the name of Allah over them as they are lined up (for sacrifice) - 22:36) The word صَوَافَّ (translated above as 'lined up' ) is used for مَصفوُفہ ، which means standing in a row. According to Sayyidna ` Abdullah Ibn ` Umar ؓ the verse means that the camel, which is to be slaughtered, should stand on three legs and one foreleg should be bent and tied up. This is a better way of slaughtering a camel and is according to sunnah. Other animals should be slaughtered in lying position, which is also sunnah. mmmm فَإِذَا وَجَبَتْ جُنُوبُهَا (Then, once their flanks fall down). Here the word ; وَجَبَتْ is used for the meaning of سَقَطَت ، which means when the animal falls and dies. الْقَانِعَ وَالْمُعْتَرَّ‌ (the one who is content and the one who wishes to receive) In an earlier verse people who have a right on the meat of sacrificed animals have been described by the words بَایٔس فَقِیر ، which mean destitute and without means. These two words have been clarified further by the words قَانِعَ and مُعْتَرَّ‌. The word قَانِعَ applies to a needy person who does not solicit and is content with what people offer him voluntarily. While مُعْتَرَّ‌is a person who goes to a place where he expects to receive something, whether he solicits verbally or not. (Mazhari)

The real object is not the specific rites of pilgrimage but true devotion to Allah and submission to His will which are inherent in those rites لَن يَنَالَ اللَّـهَ لُحُومُهَا (It is neither their flesh nor their blood that reaches Allah - 22:37) It means that the sacrifice of animals is a very high form of worship, but their meat and blood do not reach Allah Ta’ ala nor are these two things the real object of sacrifice. Its real aim is to recite the name of Allah and to comply with His commands with true devotion. This rule applies to all forms of worship. For instance, the object of prayers is not just the movement of limbs, or the object of fasting is not merely a denial of food and drink. The real purpose of these rites of worship is to obey the commands of Allah Ta’ ala with all sincerity. Devoid of sincerity these rites of worship are like a body without soul. Nevertheless these forms of worship are also very important because Allah Ta’ ala has prescribed these forms for different types of worship. Allah knows best. واللہ اعلم

Commentary The previous verses contain an account of how the infidels of Makkah prevented the Holy Prophet ﷺ and his companions from entering the Haram and the Holy Mosque to perform ` Umrah when, having put on ihram, they had reached as far as Hudaibiyah, a place not far from Makkah. In this verse Allah Ta’ ala consoled the Muslims with the promise that He would deprive the infidels of their power to harm them anymore. This incident took place in the year 6 A.H. and thereafter the power and the morale of the infidels suffered continuous decline until in the year 8 A.H. the Muslims conquered Makkah. The following verses describe this event in detail.

Commentary First command to fight the infidels The infidels of Makkah intensified their aggression against the Muslims and every day people arrived in Madinah bearing marks of ill-treatment which they had suffered at the hands of unbelievers. In the days before Hijrah the number of the faithful had increased considerably and they sought permission to defend themselves against the oppression to which they were being constantly subjected, but the Holy Prophet ﷺ advised them patience because he had not received Allah's permission so far to resist the infidels with force of arms. This situation persisted for about ten years. (Qurtubi) At last, things became so bad that the Holy Prophet ﷺ was left with no choice but to leave Makkah. As he started on his journey accompanied by Sayyidna Abu Bakr ؓ he said اخرجوا نبیّھم لیھلکنّ (They have expelled their Prophet ﷺ and the time has come when they will perish). When he arrived at Madinah this verse was revealed which permitted the Muslims to take up arms against the infidels. (رواہ النسایٔی والترمذی عن ابن عباس ؓ Qurtubi) Tirmidhi, Nasa’ i, Ibn Majah, Ibn Hibban, Hakim and others have reported on the authority of Sayyidna Ibn ` Abbas ؓ that this is the first verse which permitted the Muslims to offer armed resistance to the infidels, whereas in more than seventy earlier verses armed resistance was forbidden.

The philosophy behind Jihad and war against the infidels وَلَوْلَا دَفْعُ اللَّـهِ النَّاسَ (And had Allah not repelled some people by means of some others... - 22:40) Had Allah not repelled some people by means of some others, the monasteries, the churches, the synagogues and the mosques where the name of Allah is recited abundantly would have been demolished. The command to take up arms against the unbelievers is nothing new, because the earlier prophets and their followers had received similar orders from Allah Ta’ ala and the philosophy behind this command was that without armed resistance no religion would have felt safe and their places of worship would have been destroyed by the infidels. There have been many religions which were founded on the worship of one God and built up by means of Wahy (Divine revelations). In course of time their basics were changed and so many alterations were introduced in them that they turned into unbelief and polytheism. But before these things happened, they were true religions and it was the duty of their followers to respect and defend their places of worship. This verse refers to such places of worship only and does not include the sacred places of those religions which were not founded on prophethood and revelation (such as the fire-worshiping Magians, or the idol-worshiping Hindus) because they were at no time considered places deserving of respect. In this verse صَوَامِعُ is the plural of صَوَمِعُہ ، which means a monastery which is a place of worship meant for Christian monks and hermits بِيَعٌ is the plural of بِیعَۃ ، which means a Christian church, and صَلَوَاتٌ is the plural of صلُوت ، which means a Jewish synagogue. And of course مَسَاجِدُ is the place of worship of the Muslims. The meaning of this verse is that if at different times the believers had not been permitted to fight the infidels, no true religion would have felt secure and at different times during the periods of Sayyidna Musa (علیہ السلام) ، Sayyidna ` Isa (علیہ السلام) and the Holy Prophet ﷺ the places of worship of their respective religions would have been destroyed. (Qurtubi)

Qur’ anic prophecy about the Rightly Guided Caliphs ( خُلفأے راشدین ) and its fulfillment الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ (Those who, when We give them power in the land - 22:41) In this verse the word (those) refers to those people who have been mentioned in the preceding verse: الَّذِينَ أُخْرِ‌جُوا مِن دِيَارِ‌هِم بِغَيْرِ‌ حَقٍّ (Those are the ones who were expelled from their homes without any just reason - 22:40). Referring to such people the verse says that if they are placed in authority in this world, they will use it to promote good deeds, will set up prayers, pay the obligatory charity, enjoin people to do good and abstain from evil deeds. It has already been mentioned that these verses were revealed soon after Hijrah, at a time when the Muslims did not exercise dominion anywhere on earth, which means that Allah Ta’ ala had already made it known that when, at a future date, they would come to power and establish their government, they would serve the Faith in the manner described in this verse. Sayyidna ` Uthmane ؓ said referring to this verse, ثنَا قَبلَ بَلَاء that this verse praises those people before they actually perform the praise-worthy deeds. In due course Allah Ta’ ala's prophecy was fulfilled in that the four Rightly Guided Caliphs and the Muhajirin (emigrants) from Makkah were indeed those whom the Qur'an described by the words الَّذِينَ أُخْرِ‌جُوا (those who were expelled - 22:40) and when they established their government and held sway over vast territories, they used their power and authority in setting up prayers, strengthening the system of Zakah, enjoining good and forbidding evil deeds. Many scholars are of the view that this verse is a clear evidence of the fact that accession to power of the four Caliphs (خُلفَاے راشدین) is a direct fulfillment of Allah's Prophesy, and the system of caliphate which was set up by them was in accordance with His will. (Ruh ul-Ma’ ani) Having discussed the factual aspect of the circumstances leading up to the revelation of this verse it must, at the same time, be emphasized that where the Qur'an uses general words and phrases, their purpose is not restricted to a particular situation, but is universally applicable to all similar situations. Following this reasoning, Dahhak says that this verse contains an injunction for all those whom Allah Ta’ ala grants power and authority to do all those things which the Four Caliphs did when they controlled the rule. (Qurtubi)

Qur’ anic prophecy about the Rightly Guided Caliphs ( خُلفأے راشدین ) and its fulfillment الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ (Those who, when We give them power in the land - 22:41) In this verse the word (those) refers to those people who have been mentioned in the preceding verse: الَّذِينَ أُخْرِ‌جُوا مِن دِيَارِ‌هِم بِغَيْرِ‌ حَقٍّ (Those are the ones who were expelled from their homes without any just reason - 22:40). Referring to such people the verse says that if they are placed in authority in this world, they will use it to promote good deeds, will set up prayers, pay the obligatory charity, enjoin people to do good and abstain from evil deeds. It has already been mentioned that these verses were revealed soon after Hijrah, at a time when the Muslims did not exercise dominion anywhere on earth, which means that Allah Ta’ ala had already made it known that when, at a future date, they would come to power and establish their government, they would serve the Faith in the manner described in this verse. Sayyidna ` Uthmane ؓ said referring to this verse, ثنَا قَبلَ بَلَاء that this verse praises those people before they actually perform the praise-worthy deeds. In due course Allah Ta’ ala's prophecy was fulfilled in that the four Rightly Guided Caliphs and the Muhajirin (emigrants) from Makkah were indeed those whom the Qur'an described by the words الَّذِينَ أُخْرِ‌جُوا (those who were expelled - 22:40) and when they established their government and held sway over vast territories, they used their power and authority in setting up prayers, strengthening the system of Zakah, enjoining good and forbidding evil deeds. Many scholars are of the view that this verse is a clear evidence of the fact that accession to power of the four Caliphs (خُلفَاے راشدین) is a direct fulfillment of Allah's Prophesy, and the system of caliphate which was set up by them was in accordance with His will. (Ruh ul-Ma’ ani) Having discussed the factual aspect of the circumstances leading up to the revelation of this verse it must, at the same time, be emphasized that where the Qur'an uses general words and phrases, their purpose is not restricted to a particular situation, but is universally applicable to all similar situations. Following this reasoning, Dahhak says that this verse contains an injunction for all those whom Allah Ta’ ala grants power and authority to do all those things which the Four Caliphs did when they controlled the rule. (Qurtubi)

Qur’ anic prophecy about the Rightly Guided Caliphs ( خُلفأے راشدین ) and its fulfillment الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ (Those who, when We give them power in the land - 22:41) In this verse the word (those) refers to those people who have been mentioned in the preceding verse: الَّذِينَ أُخْرِ‌جُوا مِن دِيَارِ‌هِم بِغَيْرِ‌ حَقٍّ (Those are the ones who were expelled from their homes without any just reason - 22:40). Referring to such people the verse says that if they are placed in authority in this world, they will use it to promote good deeds, will set up prayers, pay the obligatory charity, enjoin people to do good and abstain from evil deeds. It has already been mentioned that these verses were revealed soon after Hijrah, at a time when the Muslims did not exercise dominion anywhere on earth, which means that Allah Ta’ ala had already made it known that when, at a future date, they would come to power and establish their government, they would serve the Faith in the manner described in this verse. Sayyidna ` Uthmane ؓ said referring to this verse, ثنَا قَبلَ بَلَاء that this verse praises those people before they actually perform the praise-worthy deeds. In due course Allah Ta’ ala's prophecy was fulfilled in that the four Rightly Guided Caliphs and the Muhajirin (emigrants) from Makkah were indeed those whom the Qur'an described by the words الَّذِينَ أُخْرِ‌جُوا (those who were expelled - 22:40) and when they established their government and held sway over vast territories, they used their power and authority in setting up prayers, strengthening the system of Zakah, enjoining good and forbidding evil deeds. Many scholars are of the view that this verse is a clear evidence of the fact that accession to power of the four Caliphs (خُلفَاے راشدین) is a direct fulfillment of Allah's Prophesy, and the system of caliphate which was set up by them was in accordance with His will. (Ruh ul-Ma’ ani) Having discussed the factual aspect of the circumstances leading up to the revelation of this verse it must, at the same time, be emphasized that where the Qur'an uses general words and phrases, their purpose is not restricted to a particular situation, but is universally applicable to all similar situations. Following this reasoning, Dahhak says that this verse contains an injunction for all those whom Allah Ta’ ala grants power and authority to do all those things which the Four Caliphs did when they controlled the rule. (Qurtubi)

Qur’ anic prophecy about the Rightly Guided Caliphs ( خُلفأے راشدین ) and its fulfillment الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ (Those who, when We give them power in the land - 22:41) In this verse the word (those) refers to those people who have been mentioned in the preceding verse: الَّذِينَ أُخْرِ‌جُوا مِن دِيَارِ‌هِم بِغَيْرِ‌ حَقٍّ (Those are the ones who were expelled from their homes without any just reason - 22:40). Referring to such people the verse says that if they are placed in authority in this world, they will use it to promote good deeds, will set up prayers, pay the obligatory charity, enjoin people to do good and abstain from evil deeds. It has already been mentioned that these verses were revealed soon after Hijrah, at a time when the Muslims did not exercise dominion anywhere on earth, which means that Allah Ta’ ala had already made it known that when, at a future date, they would come to power and establish their government, they would serve the Faith in the manner described in this verse. Sayyidna ` Uthmane ؓ said referring to this verse, ثنَا قَبلَ بَلَاء that this verse praises those people before they actually perform the praise-worthy deeds. In due course Allah Ta’ ala's prophecy was fulfilled in that the four Rightly Guided Caliphs and the Muhajirin (emigrants) from Makkah were indeed those whom the Qur'an described by the words الَّذِينَ أُخْرِ‌جُوا (those who were expelled - 22:40) and when they established their government and held sway over vast territories, they used their power and authority in setting up prayers, strengthening the system of Zakah, enjoining good and forbidding evil deeds. Many scholars are of the view that this verse is a clear evidence of the fact that accession to power of the four Caliphs (خُلفَاے راشدین) is a direct fulfillment of Allah's Prophesy, and the system of caliphate which was set up by them was in accordance with His will. (Ruh ul-Ma’ ani) Having discussed the factual aspect of the circumstances leading up to the revelation of this verse it must, at the same time, be emphasized that where the Qur'an uses general words and phrases, their purpose is not restricted to a particular situation, but is universally applicable to all similar situations. Following this reasoning, Dahhak says that this verse contains an injunction for all those whom Allah Ta’ ala grants power and authority to do all those things which the Four Caliphs did when they controlled the rule. (Qurtubi)

Qur’ anic prophecy about the Rightly Guided Caliphs ( خُلفأے راشدین ) and its fulfillment الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ (Those who, when We give them power in the land - 22:41) In this verse the word (those) refers to those people who have been mentioned in the preceding verse: الَّذِينَ أُخْرِ‌جُوا مِن دِيَارِ‌هِم بِغَيْرِ‌ حَقٍّ (Those are the ones who were expelled from their homes without any just reason - 22:40). Referring to such people the verse says that if they are placed in authority in this world, they will use it to promote good deeds, will set up prayers, pay the obligatory charity, enjoin people to do good and abstain from evil deeds. It has already been mentioned that these verses were revealed soon after Hijrah, at a time when the Muslims did not exercise dominion anywhere on earth, which means that Allah Ta’ ala had already made it known that when, at a future date, they would come to power and establish their government, they would serve the Faith in the manner described in this verse. Sayyidna ` Uthmane ؓ said referring to this verse, ثنَا قَبلَ بَلَاء that this verse praises those people before they actually perform the praise-worthy deeds. In due course Allah Ta’ ala's prophecy was fulfilled in that the four Rightly Guided Caliphs and the Muhajirin (emigrants) from Makkah were indeed those whom the Qur'an described by the words الَّذِينَ أُخْرِ‌جُوا (those who were expelled - 22:40) and when they established their government and held sway over vast territories, they used their power and authority in setting up prayers, strengthening the system of Zakah, enjoining good and forbidding evil deeds. Many scholars are of the view that this verse is a clear evidence of the fact that accession to power of the four Caliphs (خُلفَاے راشدین) is a direct fulfillment of Allah's Prophesy, and the system of caliphate which was set up by them was in accordance with His will. (Ruh ul-Ma’ ani) Having discussed the factual aspect of the circumstances leading up to the revelation of this verse it must, at the same time, be emphasized that where the Qur'an uses general words and phrases, their purpose is not restricted to a particular situation, but is universally applicable to all similar situations. Following this reasoning, Dahhak says that this verse contains an injunction for all those whom Allah Ta’ ala grants power and authority to do all those things which the Four Caliphs did when they controlled the rule. (Qurtubi)

Commentary Travels undertaken to acquire insight into things and to learn lessons from the past is one of the religious objectives أَفَلَمْ يَسِيرُ‌وا فِي الْأَرْ‌ضِ فَتَكُونَ لَهُمْ قُلُوبٌ (Have they not, then, travelled on earth so that they should have hearts - 22:46) This verse encourages travel, provided the person travelling keeps his eyes wide open and imbibes in his mind the lessons of history. The phrase فَتَكُونَ لَهُمْ قُلُوبٌ (so that they should have hearts - 22:46) suggests that a person can gain wisdom and intelligence by a careful study of the history of bygone times and an account of people who inhabited this world in different ages. Every event of history holds a lesson for a person who has insight and who does not regard history as a mere record of episodes and occurrences. Ibn Abi Hatim has written in his book اَلتَفَکّر quoting Malik Ibn Dinar (رح) that Allah Ta’ ala commanded Sayyidna Musa (علیہ السلام) to wear shoes made of iron and to hold in his hand a staff made of iron and travel around the earth until his shoes would be worn out and his staff broken down. (Ruh-Ma ani). If this narration is true, then naturally it means to acquire knowledge and lessons from the past.

How the Day of Resurrection will be equal to one thousand years by our reckoning In this verseإِنَّ يَوْمًا عِندَ رَ‌بِّكَ كَأَلْفِ سَنَةٍ (22:47) means that one day with your Lord is like one thousand years of what you count. This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly. The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet ﷺ as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, ` I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari) A doubt and its explanation There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ. (Whereof the measure is fifty thousand yours - 70:4) This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years. If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidna Ashraf ` Ali Thanavi (رح))in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons. Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 900 it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.

How the Day of Resurrection will be equal to one thousand years by our reckoning In this verseإِنَّ يَوْمًا عِندَ رَ‌بِّكَ كَأَلْفِ سَنَةٍ (22:47) means that one day with your Lord is like one thousand years of what you count. This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly. The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet ﷺ as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, ` I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari) A doubt and its explanation There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ. (Whereof the measure is fifty thousand yours - 70:4) This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years. If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidna Ashraf ` Ali Thanavi (رح))in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons. Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 900 it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.

How the Day of Resurrection will be equal to one thousand years by our reckoning In this verseإِنَّ يَوْمًا عِندَ رَ‌بِّكَ كَأَلْفِ سَنَةٍ (22:47) means that one day with your Lord is like one thousand years of what you count. This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly. The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet ﷺ as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, ` I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari) A doubt and its explanation There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ. (Whereof the measure is fifty thousand yours - 70:4) This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years. If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidna Ashraf ` Ali Thanavi (رح))in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons. Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 900 it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.

How the Day of Resurrection will be equal to one thousand years by our reckoning In this verseإِنَّ يَوْمًا عِندَ رَ‌بِّكَ كَأَلْفِ سَنَةٍ (22:47) means that one day with your Lord is like one thousand years of what you count. This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly. The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet ﷺ as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, ` I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari) A doubt and its explanation There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ. (Whereof the measure is fifty thousand yours - 70:4) This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years. If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidna Ashraf ` Ali Thanavi (رح))in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons. Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 900 it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.

How the Day of Resurrection will be equal to one thousand years by our reckoning In this verseإِنَّ يَوْمًا عِندَ رَ‌بِّكَ كَأَلْفِ سَنَةٍ (22:47) means that one day with your Lord is like one thousand years of what you count. This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly. The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet ﷺ as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, ` I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari) A doubt and its explanation There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ. (Whereof the measure is fifty thousand yours - 70:4) This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years. If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidna Ashraf ` Ali Thanavi (رح))in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons. Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 900 it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.

Commentary مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume. أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .

Commentary مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume. أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .

Commentary مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume. أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .

Commentary مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume. أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .

Commentary مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume. أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .

Commentary مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume. أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .

Commentary Those people who had left their hearth and homes in the cause of Allah and were killed or died of natural death, they would definitely be rewarded. If they have not benefited in this world, their reward will be there in the Hereafter.

Commentary Those people who had left their hearth and homes in the cause of Allah and were killed or died of natural death, they would definitely be rewarded. If they have not benefited in this world, their reward will be there in the Hereafter.

Commentary In an earlier verse it has been mentioned that Allah Ta’ ala helps those who are wronged unjustly وَإِنَّ اللَّـهَ عَلَىٰ نَصْرِ‌هِمْ لَقَدِيرٌ‌ (Allah is powerful to give them victory - 22:39) Some people bear their sufferings patiently and do not seek vengeance from their oppressors, but there are others who retaliate and serve a full measure of retribution on their oppressors which should, therefore, place them both on even terms as being quits. But if the oppressor, incensed at the retaliation, attacks him again, then this person once again becomes the victim of oppression. This verse promises Allah's help for such a person also. On the other hand there are several verses which promise Allah's goodwill to those Muslims who bear their sufferings with patience and equanimity and do not seek vengeance from their oppressors. Some of these verses are: فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ But whoso pardons and puts things right, his wage falls upon Allah - 42:40. وَلَمَن صَبَرَ‌ وَغَفَرَ‌ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ‌ And that you forgive is closer to Taqwa - 2:237. But surely he who bears patiently and forgives - surely that is true constancy - 42:43. In all these verses it is encouraged not to retaliate for revenge and rather forgive and forget, which is a magnanimous way of dealing with fellow human beings. This is the way Qur'anic teachings stand and call it a supreme and superior trait. Thus it may perhaps be argued that the person who retaliates against the wrongs done to him and conducts himself contrary to the course of action preferred by Allah Ta’ ala will be deprived of His support and help. But this doubt has been allayed in the final part of this verseإِنَّ اللَّـهَ لَعَفُوٌّ غَفُورٌ‌ (22:60) that is, Allah will not punish him for this lapse and will help him if he is subjected to injustice by his oppressors ever again. (Ruh-ul-Ma’ ani)

Commentary In an earlier verse it has been mentioned that Allah Ta’ ala helps those who are wronged unjustly وَإِنَّ اللَّـهَ عَلَىٰ نَصْرِ‌هِمْ لَقَدِيرٌ‌ (Allah is powerful to give them victory - 22:39) Some people bear their sufferings patiently and do not seek vengeance from their oppressors, but there are others who retaliate and serve a full measure of retribution on their oppressors which should, therefore, place them both on even terms as being quits. But if the oppressor, incensed at the retaliation, attacks him again, then this person once again becomes the victim of oppression. This verse promises Allah's help for such a person also. On the other hand there are several verses which promise Allah's goodwill to those Muslims who bear their sufferings with patience and equanimity and do not seek vengeance from their oppressors. Some of these verses are: فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ But whoso pardons and puts things right, his wage falls upon Allah - 42:40. وَلَمَن صَبَرَ‌ وَغَفَرَ‌ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ‌ And that you forgive is closer to Taqwa - 2:237. But surely he who bears patiently and forgives - surely that is true constancy - 42:43. In all these verses it is encouraged not to retaliate for revenge and rather forgive and forget, which is a magnanimous way of dealing with fellow human beings. This is the way Qur'anic teachings stand and call it a supreme and superior trait. Thus it may perhaps be argued that the person who retaliates against the wrongs done to him and conducts himself contrary to the course of action preferred by Allah Ta’ ala will be deprived of His support and help. But this doubt has been allayed in the final part of this verseإِنَّ اللَّـهَ لَعَفُوٌّ غَفُورٌ‌ (22:60) that is, Allah will not punish him for this lapse and will help him if he is subjected to injustice by his oppressors ever again. (Ruh-ul-Ma’ ani)

Commentary In an earlier verse it has been mentioned that Allah Ta’ ala helps those who are wronged unjustly وَإِنَّ اللَّـهَ عَلَىٰ نَصْرِ‌هِمْ لَقَدِيرٌ‌ (Allah is powerful to give them victory - 22:39) Some people bear their sufferings patiently and do not seek vengeance from their oppressors, but there are others who retaliate and serve a full measure of retribution on their oppressors which should, therefore, place them both on even terms as being quits. But if the oppressor, incensed at the retaliation, attacks him again, then this person once again becomes the victim of oppression. This verse promises Allah's help for such a person also. On the other hand there are several verses which promise Allah's goodwill to those Muslims who bear their sufferings with patience and equanimity and do not seek vengeance from their oppressors. Some of these verses are: فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ But whoso pardons and puts things right, his wage falls upon Allah - 42:40. وَلَمَن صَبَرَ‌ وَغَفَرَ‌ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ‌ And that you forgive is closer to Taqwa - 2:237. But surely he who bears patiently and forgives - surely that is true constancy - 42:43. In all these verses it is encouraged not to retaliate for revenge and rather forgive and forget, which is a magnanimous way of dealing with fellow human beings. This is the way Qur'anic teachings stand and call it a supreme and superior trait. Thus it may perhaps be argued that the person who retaliates against the wrongs done to him and conducts himself contrary to the course of action preferred by Allah Ta’ ala will be deprived of His support and help. But this doubt has been allayed in the final part of this verseإِنَّ اللَّـهَ لَعَفُوٌّ غَفُورٌ‌ (22:60) that is, Allah will not punish him for this lapse and will help him if he is subjected to injustice by his oppressors ever again. (Ruh-ul-Ma’ ani)

Commentary In an earlier verse it has been mentioned that Allah Ta’ ala helps those who are wronged unjustly وَإِنَّ اللَّـهَ عَلَىٰ نَصْرِ‌هِمْ لَقَدِيرٌ‌ (Allah is powerful to give them victory - 22:39) Some people bear their sufferings patiently and do not seek vengeance from their oppressors, but there are others who retaliate and serve a full measure of retribution on their oppressors which should, therefore, place them both on even terms as being quits. But if the oppressor, incensed at the retaliation, attacks him again, then this person once again becomes the victim of oppression. This verse promises Allah's help for such a person also. On the other hand there are several verses which promise Allah's goodwill to those Muslims who bear their sufferings with patience and equanimity and do not seek vengeance from their oppressors. Some of these verses are: فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ But whoso pardons and puts things right, his wage falls upon Allah - 42:40. وَلَمَن صَبَرَ‌ وَغَفَرَ‌ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ‌ And that you forgive is closer to Taqwa - 2:237. But surely he who bears patiently and forgives - surely that is true constancy - 42:43. In all these verses it is encouraged not to retaliate for revenge and rather forgive and forget, which is a magnanimous way of dealing with fellow human beings. This is the way Qur'anic teachings stand and call it a supreme and superior trait. Thus it may perhaps be argued that the person who retaliates against the wrongs done to him and conducts himself contrary to the course of action preferred by Allah Ta’ ala will be deprived of His support and help. But this doubt has been allayed in the final part of this verseإِنَّ اللَّـهَ لَعَفُوٌّ غَفُورٌ‌ (22:60) that is, Allah will not punish him for this lapse and will help him if he is subjected to injustice by his oppressors ever again. (Ruh-ul-Ma’ ani)

Commentary In an earlier verse it has been mentioned that Allah Ta’ ala helps those who are wronged unjustly وَإِنَّ اللَّـهَ عَلَىٰ نَصْرِ‌هِمْ لَقَدِيرٌ‌ (Allah is powerful to give them victory - 22:39) Some people bear their sufferings patiently and do not seek vengeance from their oppressors, but there are others who retaliate and serve a full measure of retribution on their oppressors which should, therefore, place them both on even terms as being quits. But if the oppressor, incensed at the retaliation, attacks him again, then this person once again becomes the victim of oppression. This verse promises Allah's help for such a person also. On the other hand there are several verses which promise Allah's goodwill to those Muslims who bear their sufferings with patience and equanimity and do not seek vengeance from their oppressors. Some of these verses are: فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ But whoso pardons and puts things right, his wage falls upon Allah - 42:40. وَلَمَن صَبَرَ‌ وَغَفَرَ‌ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ‌ And that you forgive is closer to Taqwa - 2:237. But surely he who bears patiently and forgives - surely that is true constancy - 42:43. In all these verses it is encouraged not to retaliate for revenge and rather forgive and forget, which is a magnanimous way of dealing with fellow human beings. This is the way Qur'anic teachings stand and call it a supreme and superior trait. Thus it may perhaps be argued that the person who retaliates against the wrongs done to him and conducts himself contrary to the course of action preferred by Allah Ta’ ala will be deprived of His support and help. But this doubt has been allayed in the final part of this verseإِنَّ اللَّـهَ لَعَفُوٌّ غَفُورٌ‌ (22:60) that is, Allah will not punish him for this lapse and will help him if he is subjected to injustice by his oppressors ever again. (Ruh-ul-Ma’ ani)

Commentary سَخَّرَ‌ لَكُم مَّا فِي الْأَرْ‌ضِ (Allah has subjugated to you whatever there is on the earth - 22:65) It means that everything on this earth has been placed under the control of man. This raises the question that the mountains, rivers, beasts and birds and thousands of similar objects do not follow the commands of man. But placing something in the service of someone is also like putting it under his control, and in this verse the word Taskhir (subjugation) has been used to mean ` to serve'. The verse therefore means that all the things mentioned above are all the time working in the service of man by the command of Allah. It was quite within the power of Allah Ta’ ala to have placed all these things under the control of man, but in such a situation man himself would have been the loser, because human natures, desires and needs differ. If a person ordered the river to divert towards a particular direction, and some other person ordered to the contrary, the result would have been utter chaos and confusion. Therefore, Allah Ta’ ala has retained with Him alone the command of these things, but the benefits to be derived from them accrue to human beings.

Commentary سَخَّرَ‌ لَكُم مَّا فِي الْأَرْ‌ضِ (Allah has subjugated to you whatever there is on the earth - 22:65) It means that everything on this earth has been placed under the control of man. This raises the question that the mountains, rivers, beasts and birds and thousands of similar objects do not follow the commands of man. But placing something in the service of someone is also like putting it under his control, and in this verse the word Taskhir (subjugation) has been used to mean ` to serve'. The verse therefore means that all the things mentioned above are all the time working in the service of man by the command of Allah. It was quite within the power of Allah Ta’ ala to have placed all these things under the control of man, but in such a situation man himself would have been the loser, because human natures, desires and needs differ. If a person ordered the river to divert towards a particular direction, and some other person ordered to the contrary, the result would have been utter chaos and confusion. Therefore, Allah Ta’ ala has retained with Him alone the command of these things, but the benefits to be derived from them accrue to human beings.

Commentary لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (For every ummah (religious community) We have appointed a way of worship - 22:67). This sentence has come earlier in almost identical words in verse number 34 of this Surah, but the word مَنسَكً (mansak) conveys a different meaning in each verse. In the earlier verse the words مَنسَكً and نسَكً have been used in the context of the rites of Hajj and mean sacrifice of animals, while in the present verse the word مَنسَكً has been used in the sense of the rules of slaughter or general rules of worship. That is why, unlike the verse 34, the present verse does not have the conjunctive letter ' وَ ' (i.e. 'and' ) in the beginning. One interpretation of this verse is that the infidels used to engage the Muslims in futile arguments regarding the slaughter of animals. They thought it odd that Islam permitted its followers to eat the meat of those animals which they slaughtered with their own hands but forbade eating the meat of those animals whom Allah Ta’ ala killed, that is the carrion. The present verse was revealed to answer these objections of the infidels. (Ruh ul-Ma’ ani). Thus the meaning of the word مَنسَكً here would refer to ` the method of slaughter', and the sum and substance of the verse is that Allah Ta’ ala gave each nation a code of laws, and the rules governing the slaughter of animals are different in each code. The rules of slaughter given to the Holy Prophet ﷺ are independent and self-sufficient and it is not permissible to compare them. with those of an earlier Shari'ah, let alone comparing them with someone's own whims and conjectures. As regards the meat of dead animals, it is well known that its oral use was forbidden in all earlier codes. (Ruh u1-Ma` ani) Therefore, it is sheer ignorance to argue with the Holy Prophet ﷺ on that basis. However, majority of commentators has interpreted this verse in another way. They say that the word مَنسَكً here means the general rules of Shari'ah. Lexically, the word مَنسَكً means a place which is fixed for a specific purpose, whether the purpose is good or bad, and for this reason the rites of pilgrimage are known as نسَكً , because different rites connected with the pilgrimage have to be performed at places fixed for each rite. (Ibn Kathir). The dictionary meaning of is ` piety and worship of Allah Ta’ a1a', and the words أَرِ‌نَا مَنَاسِكَنَا (And show us our ways of worship - 2:128) occurring in the Qur'an have been used in this sense Manasik means rules governing worship. Sayyidna Ibn ` Abbas ؓ has adopted this second interpretation also. Ibn Jarir, Ibn Kathir, Qurtubi, Ruh u1-Ma` ani etc. have adopted this meaning of the word, and the context of the verse also lends support to this interpretation. Having said all this, it is evident that the meaning of this verse would be that the infidels and the polytheists who dispute the Islamic code of laws on the ground that their own ancestral religion did not include those laws must understand very clearly that any comparison between the old book or Shari` ah and the new book or Shari` ah is totally misplaced and irrelevant, because Allah Ta` a1a granted to each nation in its own time a special Shari` ah and a Book which was binding upon it until another book or Shari` ah arrived on the scene after which it becomes the duty of all people to follow the new Shari` ah, and if any of its laws are in conflict with the laws of the old Shari` ah, then the new rules shall prevail and the old laws will stand invalidated, and nobody has the right to raise a dispute on this matter with the Prophet ﷺ ، who is the recipient of the latest book and Shari` ah. This is the meaning of the following words of this verse. فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ‌ (They should never quarrel with you in the matter - 22:67). That is, now that the Holy Prophet has brought a new Book and new code of laws no one has the right to dispute them and create any confusion about them. This also shows that there is in fact no inconsistency between the two interpretations of this verse. It is quite possible that this verse was revealed with reference to some specific dispute about the slaughter of animals but since, as a general rule, the words must be interpreted in the sense they are understood by the common people and not in reference to a particular event, the words of this verse can be so construed as to apply to all the laws of Shari'ah. The essence of both the interpretations, therefore is, that since Allah Ta’ ala has given each nation its own particular set of rules where differences as to details do exist, the latest set of rules becomes binding on all peoples, and issues relating to these differences cannot be raised. This is the reason why it has been stated at the end of this verse وَادْعُ إِلَىٰ رَ‌بِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ (And do call them to your Lord. Surely, you are on straight Guidance - 22:67) in which the Holy Prophet ﷺ has been advised not to take any notice of the machinations and disputes raised by the infidels but to continue with his mission, because he was following the path of righteousness whereas his opponents were steeped in error. A doubt and its answer In verse 67 it has been averred that Allah Ta’ ala granted to the earlier nations their own Shari` ah or set of rules, and the Mosaic Code and the Christian Code are instances in point. The Jews and the Christians may, therefore, are that their Codes also being Divine should be allowed to exist alongside of the Islamic Code. But this is a fallacious argument because it is a well established fact that an earlier Shari` ah is cancelled by a subsequent Shari` ah, and this view is reinforced by the following verses in which the infidels who challenge the Islamic Shari` ah have been warned of severe chastisement. وَإِن جَادَلُوكَ فَقُلِ اللَّـهُ أَعْلَمُ بِمَا تَعْمَلُونَ (And if they dispute with you, then say, "Allah knows best what you do." - 22:68)

Commentary لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (For every ummah (religious community) We have appointed a way of worship - 22:67). This sentence has come earlier in almost identical words in verse number 34 of this Surah, but the word مَنسَكً (mansak) conveys a different meaning in each verse. In the earlier verse the words مَنسَكً and نسَكً have been used in the context of the rites of Hajj and mean sacrifice of animals, while in the present verse the word مَنسَكً has been used in the sense of the rules of slaughter or general rules of worship. That is why, unlike the verse 34, the present verse does not have the conjunctive letter ' وَ ' (i.e. 'and' ) in the beginning. One interpretation of this verse is that the infidels used to engage the Muslims in futile arguments regarding the slaughter of animals. They thought it odd that Islam permitted its followers to eat the meat of those animals which they slaughtered with their own hands but forbade eating the meat of those animals whom Allah Ta’ ala killed, that is the carrion. The present verse was revealed to answer these objections of the infidels. (Ruh ul-Ma’ ani). Thus the meaning of the word مَنسَكً here would refer to ` the method of slaughter', and the sum and substance of the verse is that Allah Ta’ ala gave each nation a code of laws, and the rules governing the slaughter of animals are different in each code. The rules of slaughter given to the Holy Prophet ﷺ are independent and self-sufficient and it is not permissible to compare them. with those of an earlier Shari'ah, let alone comparing them with someone's own whims and conjectures. As regards the meat of dead animals, it is well known that its oral use was forbidden in all earlier codes. (Ruh u1-Ma` ani) Therefore, it is sheer ignorance to argue with the Holy Prophet ﷺ on that basis. However, majority of commentators has interpreted this verse in another way. They say that the word مَنسَكً here means the general rules of Shari'ah. Lexically, the word مَنسَكً means a place which is fixed for a specific purpose, whether the purpose is good or bad, and for this reason the rites of pilgrimage are known as نسَكً , because different rites connected with the pilgrimage have to be performed at places fixed for each rite. (Ibn Kathir). The dictionary meaning of is ` piety and worship of Allah Ta’ a1a', and the words أَرِ‌نَا مَنَاسِكَنَا (And show us our ways of worship - 2:128) occurring in the Qur'an have been used in this sense Manasik means rules governing worship. Sayyidna Ibn ` Abbas ؓ has adopted this second interpretation also. Ibn Jarir, Ibn Kathir, Qurtubi, Ruh u1-Ma` ani etc. have adopted this meaning of the word, and the context of the verse also lends support to this interpretation. Having said all this, it is evident that the meaning of this verse would be that the infidels and the polytheists who dispute the Islamic code of laws on the ground that their own ancestral religion did not include those laws must understand very clearly that any comparison between the old book or Shari` ah and the new book or Shari` ah is totally misplaced and irrelevant, because Allah Ta` a1a granted to each nation in its own time a special Shari` ah and a Book which was binding upon it until another book or Shari` ah arrived on the scene after which it becomes the duty of all people to follow the new Shari` ah, and if any of its laws are in conflict with the laws of the old Shari` ah, then the new rules shall prevail and the old laws will stand invalidated, and nobody has the right to raise a dispute on this matter with the Prophet ﷺ ، who is the recipient of the latest book and Shari` ah. This is the meaning of the following words of this verse. فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ‌ (They should never quarrel with you in the matter - 22:67). That is, now that the Holy Prophet has brought a new Book and new code of laws no one has the right to dispute them and create any confusion about them. This also shows that there is in fact no inconsistency between the two interpretations of this verse. It is quite possible that this verse was revealed with reference to some specific dispute about the slaughter of animals but since, as a general rule, the words must be interpreted in the sense they are understood by the common people and not in reference to a particular event, the words of this verse can be so construed as to apply to all the laws of Shari'ah. The essence of both the interpretations, therefore is, that since Allah Ta’ ala has given each nation its own particular set of rules where differences as to details do exist, the latest set of rules becomes binding on all peoples, and issues relating to these differences cannot be raised. This is the reason why it has been stated at the end of this verse وَادْعُ إِلَىٰ رَ‌بِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ (And do call them to your Lord. Surely, you are on straight Guidance - 22:67) in which the Holy Prophet ﷺ has been advised not to take any notice of the machinations and disputes raised by the infidels but to continue with his mission, because he was following the path of righteousness whereas his opponents were steeped in error. A doubt and its answer In verse 67 it has been averred that Allah Ta’ ala granted to the earlier nations their own Shari` ah or set of rules, and the Mosaic Code and the Christian Code are instances in point. The Jews and the Christians may, therefore, are that their Codes also being Divine should be allowed to exist alongside of the Islamic Code. But this is a fallacious argument because it is a well established fact that an earlier Shari` ah is cancelled by a subsequent Shari` ah, and this view is reinforced by the following verses in which the infidels who challenge the Islamic Shari` ah have been warned of severe chastisement. وَإِن جَادَلُوكَ فَقُلِ اللَّـهُ أَعْلَمُ بِمَا تَعْمَلُونَ (And if they dispute with you, then say, "Allah knows best what you do." - 22:68)

Commentary لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (For every ummah (religious community) We have appointed a way of worship - 22:67). This sentence has come earlier in almost identical words in verse number 34 of this Surah, but the word مَنسَكً (mansak) conveys a different meaning in each verse. In the earlier verse the words مَنسَكً and نسَكً have been used in the context of the rites of Hajj and mean sacrifice of animals, while in the present verse the word مَنسَكً has been used in the sense of the rules of slaughter or general rules of worship. That is why, unlike the verse 34, the present verse does not have the conjunctive letter ' وَ ' (i.e. 'and' ) in the beginning. One interpretation of this verse is that the infidels used to engage the Muslims in futile arguments regarding the slaughter of animals. They thought it odd that Islam permitted its followers to eat the meat of those animals which they slaughtered with their own hands but forbade eating the meat of those animals whom Allah Ta’ ala killed, that is the carrion. The present verse was revealed to answer these objections of the infidels. (Ruh ul-Ma’ ani). Thus the meaning of the word مَنسَكً here would refer to ` the method of slaughter', and the sum and substance of the verse is that Allah Ta’ ala gave each nation a code of laws, and the rules governing the slaughter of animals are different in each code. The rules of slaughter given to the Holy Prophet ﷺ are independent and self-sufficient and it is not permissible to compare them. with those of an earlier Shari'ah, let alone comparing them with someone's own whims and conjectures. As regards the meat of dead animals, it is well known that its oral use was forbidden in all earlier codes. (Ruh u1-Ma` ani) Therefore, it is sheer ignorance to argue with the Holy Prophet ﷺ on that basis. However, majority of commentators has interpreted this verse in another way. They say that the word مَنسَكً here means the general rules of Shari'ah. Lexically, the word مَنسَكً means a place which is fixed for a specific purpose, whether the purpose is good or bad, and for this reason the rites of pilgrimage are known as نسَكً , because different rites connected with the pilgrimage have to be performed at places fixed for each rite. (Ibn Kathir). The dictionary meaning of is ` piety and worship of Allah Ta’ a1a', and the words أَرِ‌نَا مَنَاسِكَنَا (And show us our ways of worship - 2:128) occurring in the Qur'an have been used in this sense Manasik means rules governing worship. Sayyidna Ibn ` Abbas ؓ has adopted this second interpretation also. Ibn Jarir, Ibn Kathir, Qurtubi, Ruh u1-Ma` ani etc. have adopted this meaning of the word, and the context of the verse also lends support to this interpretation. Having said all this, it is evident that the meaning of this verse would be that the infidels and the polytheists who dispute the Islamic code of laws on the ground that their own ancestral religion did not include those laws must understand very clearly that any comparison between the old book or Shari` ah and the new book or Shari` ah is totally misplaced and irrelevant, because Allah Ta` a1a granted to each nation in its own time a special Shari` ah and a Book which was binding upon it until another book or Shari` ah arrived on the scene after which it becomes the duty of all people to follow the new Shari` ah, and if any of its laws are in conflict with the laws of the old Shari` ah, then the new rules shall prevail and the old laws will stand invalidated, and nobody has the right to raise a dispute on this matter with the Prophet ﷺ ، who is the recipient of the latest book and Shari` ah. This is the meaning of the following words of this verse. فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ‌ (They should never quarrel with you in the matter - 22:67). That is, now that the Holy Prophet has brought a new Book and new code of laws no one has the right to dispute them and create any confusion about them. This also shows that there is in fact no inconsistency between the two interpretations of this verse. It is quite possible that this verse was revealed with reference to some specific dispute about the slaughter of animals but since, as a general rule, the words must be interpreted in the sense they are understood by the common people and not in reference to a particular event, the words of this verse can be so construed as to apply to all the laws of Shari'ah. The essence of both the interpretations, therefore is, that since Allah Ta’ ala has given each nation its own particular set of rules where differences as to details do exist, the latest set of rules becomes binding on all peoples, and issues relating to these differences cannot be raised. This is the reason why it has been stated at the end of this verse وَادْعُ إِلَىٰ رَ‌بِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ (And do call them to your Lord. Surely, you are on straight Guidance - 22:67) in which the Holy Prophet ﷺ has been advised not to take any notice of the machinations and disputes raised by the infidels but to continue with his mission, because he was following the path of righteousness whereas his opponents were steeped in error. A doubt and its answer In verse 67 it has been averred that Allah Ta’ ala granted to the earlier nations their own Shari` ah or set of rules, and the Mosaic Code and the Christian Code are instances in point. The Jews and the Christians may, therefore, are that their Codes also being Divine should be allowed to exist alongside of the Islamic Code. But this is a fallacious argument because it is a well established fact that an earlier Shari` ah is cancelled by a subsequent Shari` ah, and this view is reinforced by the following verses in which the infidels who challenge the Islamic Shari` ah have been warned of severe chastisement. وَإِن جَادَلُوكَ فَقُلِ اللَّـهُ أَعْلَمُ بِمَا تَعْمَلُونَ (And if they dispute with you, then say, "Allah knows best what you do." - 22:68)

Commentary لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (For every ummah (religious community) We have appointed a way of worship - 22:67). This sentence has come earlier in almost identical words in verse number 34 of this Surah, but the word مَنسَكً (mansak) conveys a different meaning in each verse. In the earlier verse the words مَنسَكً and نسَكً have been used in the context of the rites of Hajj and mean sacrifice of animals, while in the present verse the word مَنسَكً has been used in the sense of the rules of slaughter or general rules of worship. That is why, unlike the verse 34, the present verse does not have the conjunctive letter ' وَ ' (i.e. 'and' ) in the beginning. One interpretation of this verse is that the infidels used to engage the Muslims in futile arguments regarding the slaughter of animals. They thought it odd that Islam permitted its followers to eat the meat of those animals which they slaughtered with their own hands but forbade eating the meat of those animals whom Allah Ta’ ala killed, that is the carrion. The present verse was revealed to answer these objections of the infidels. (Ruh ul-Ma’ ani). Thus the meaning of the word مَنسَكً here would refer to ` the method of slaughter', and the sum and substance of the verse is that Allah Ta’ ala gave each nation a code of laws, and the rules governing the slaughter of animals are different in each code. The rules of slaughter given to the Holy Prophet ﷺ are independent and self-sufficient and it is not permissible to compare them. with those of an earlier Shari'ah, let alone comparing them with someone's own whims and conjectures. As regards the meat of dead animals, it is well known that its oral use was forbidden in all earlier codes. (Ruh u1-Ma` ani) Therefore, it is sheer ignorance to argue with the Holy Prophet ﷺ on that basis. However, majority of commentators has interpreted this verse in another way. They say that the word مَنسَكً here means the general rules of Shari'ah. Lexically, the word مَنسَكً means a place which is fixed for a specific purpose, whether the purpose is good or bad, and for this reason the rites of pilgrimage are known as نسَكً , because different rites connected with the pilgrimage have to be performed at places fixed for each rite. (Ibn Kathir). The dictionary meaning of is ` piety and worship of Allah Ta’ a1a', and the words أَرِ‌نَا مَنَاسِكَنَا (And show us our ways of worship - 2:128) occurring in the Qur'an have been used in this sense Manasik means rules governing worship. Sayyidna Ibn ` Abbas ؓ has adopted this second interpretation also. Ibn Jarir, Ibn Kathir, Qurtubi, Ruh u1-Ma` ani etc. have adopted this meaning of the word, and the context of the verse also lends support to this interpretation. Having said all this, it is evident that the meaning of this verse would be that the infidels and the polytheists who dispute the Islamic code of laws on the ground that their own ancestral religion did not include those laws must understand very clearly that any comparison between the old book or Shari` ah and the new book or Shari` ah is totally misplaced and irrelevant, because Allah Ta` a1a granted to each nation in its own time a special Shari` ah and a Book which was binding upon it until another book or Shari` ah arrived on the scene after which it becomes the duty of all people to follow the new Shari` ah, and if any of its laws are in conflict with the laws of the old Shari` ah, then the new rules shall prevail and the old laws will stand invalidated, and nobody has the right to raise a dispute on this matter with the Prophet ﷺ ، who is the recipient of the latest book and Shari` ah. This is the meaning of the following words of this verse. فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ‌ (They should never quarrel with you in the matter - 22:67). That is, now that the Holy Prophet has brought a new Book and new code of laws no one has the right to dispute them and create any confusion about them. This also shows that there is in fact no inconsistency between the two interpretations of this verse. It is quite possible that this verse was revealed with reference to some specific dispute about the slaughter of animals but since, as a general rule, the words must be interpreted in the sense they are understood by the common people and not in reference to a particular event, the words of this verse can be so construed as to apply to all the laws of Shari'ah. The essence of both the interpretations, therefore is, that since Allah Ta’ ala has given each nation its own particular set of rules where differences as to details do exist, the latest set of rules becomes binding on all peoples, and issues relating to these differences cannot be raised. This is the reason why it has been stated at the end of this verse وَادْعُ إِلَىٰ رَ‌بِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ (And do call them to your Lord. Surely, you are on straight Guidance - 22:67) in which the Holy Prophet ﷺ has been advised not to take any notice of the machinations and disputes raised by the infidels but to continue with his mission, because he was following the path of righteousness whereas his opponents were steeped in error. A doubt and its answer In verse 67 it has been averred that Allah Ta’ ala granted to the earlier nations their own Shari` ah or set of rules, and the Mosaic Code and the Christian Code are instances in point. The Jews and the Christians may, therefore, are that their Codes also being Divine should be allowed to exist alongside of the Islamic Code. But this is a fallacious argument because it is a well established fact that an earlier Shari` ah is cancelled by a subsequent Shari` ah, and this view is reinforced by the following verses in which the infidels who challenge the Islamic Shari` ah have been warned of severe chastisement. وَإِن جَادَلُوكَ فَقُلِ اللَّـهُ أَعْلَمُ بِمَا تَعْمَلُونَ (And if they dispute with you, then say, "Allah knows best what you do." - 22:68)

Commentary لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (For every ummah (religious community) We have appointed a way of worship - 22:67). This sentence has come earlier in almost identical words in verse number 34 of this Surah, but the word مَنسَكً (mansak) conveys a different meaning in each verse. In the earlier verse the words مَنسَكً and نسَكً have been used in the context of the rites of Hajj and mean sacrifice of animals, while in the present verse the word مَنسَكً has been used in the sense of the rules of slaughter or general rules of worship. That is why, unlike the verse 34, the present verse does not have the conjunctive letter ' وَ ' (i.e. 'and' ) in the beginning. One interpretation of this verse is that the infidels used to engage the Muslims in futile arguments regarding the slaughter of animals. They thought it odd that Islam permitted its followers to eat the meat of those animals which they slaughtered with their own hands but forbade eating the meat of those animals whom Allah Ta’ ala killed, that is the carrion. The present verse was revealed to answer these objections of the infidels. (Ruh ul-Ma’ ani). Thus the meaning of the word مَنسَكً here would refer to ` the method of slaughter', and the sum and substance of the verse is that Allah Ta’ ala gave each nation a code of laws, and the rules governing the slaughter of animals are different in each code. The rules of slaughter given to the Holy Prophet ﷺ are independent and self-sufficient and it is not permissible to compare them. with those of an earlier Shari'ah, let alone comparing them with someone's own whims and conjectures. As regards the meat of dead animals, it is well known that its oral use was forbidden in all earlier codes. (Ruh u1-Ma` ani) Therefore, it is sheer ignorance to argue with the Holy Prophet ﷺ on that basis. However, majority of commentators has interpreted this verse in another way. They say that the word مَنسَكً here means the general rules of Shari'ah. Lexically, the word مَنسَكً means a place which is fixed for a specific purpose, whether the purpose is good or bad, and for this reason the rites of pilgrimage are known as نسَكً , because different rites connected with the pilgrimage have to be performed at places fixed for each rite. (Ibn Kathir). The dictionary meaning of is ` piety and worship of Allah Ta’ a1a', and the words أَرِ‌نَا مَنَاسِكَنَا (And show us our ways of worship - 2:128) occurring in the Qur'an have been used in this sense Manasik means rules governing worship. Sayyidna Ibn ` Abbas ؓ has adopted this second interpretation also. Ibn Jarir, Ibn Kathir, Qurtubi, Ruh u1-Ma` ani etc. have adopted this meaning of the word, and the context of the verse also lends support to this interpretation. Having said all this, it is evident that the meaning of this verse would be that the infidels and the polytheists who dispute the Islamic code of laws on the ground that their own ancestral religion did not include those laws must understand very clearly that any comparison between the old book or Shari` ah and the new book or Shari` ah is totally misplaced and irrelevant, because Allah Ta` a1a granted to each nation in its own time a special Shari` ah and a Book which was binding upon it until another book or Shari` ah arrived on the scene after which it becomes the duty of all people to follow the new Shari` ah, and if any of its laws are in conflict with the laws of the old Shari` ah, then the new rules shall prevail and the old laws will stand invalidated, and nobody has the right to raise a dispute on this matter with the Prophet ﷺ ، who is the recipient of the latest book and Shari` ah. This is the meaning of the following words of this verse. فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ‌ (They should never quarrel with you in the matter - 22:67). That is, now that the Holy Prophet has brought a new Book and new code of laws no one has the right to dispute them and create any confusion about them. This also shows that there is in fact no inconsistency between the two interpretations of this verse. It is quite possible that this verse was revealed with reference to some specific dispute about the slaughter of animals but since, as a general rule, the words must be interpreted in the sense they are understood by the common people and not in reference to a particular event, the words of this verse can be so construed as to apply to all the laws of Shari'ah. The essence of both the interpretations, therefore is, that since Allah Ta’ ala has given each nation its own particular set of rules where differences as to details do exist, the latest set of rules becomes binding on all peoples, and issues relating to these differences cannot be raised. This is the reason why it has been stated at the end of this verse وَادْعُ إِلَىٰ رَ‌بِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ (And do call them to your Lord. Surely, you are on straight Guidance - 22:67) in which the Holy Prophet ﷺ has been advised not to take any notice of the machinations and disputes raised by the infidels but to continue with his mission, because he was following the path of righteousness whereas his opponents were steeped in error. A doubt and its answer In verse 67 it has been averred that Allah Ta’ ala granted to the earlier nations their own Shari` ah or set of rules, and the Mosaic Code and the Christian Code are instances in point. The Jews and the Christians may, therefore, are that their Codes also being Divine should be allowed to exist alongside of the Islamic Code. But this is a fallacious argument because it is a well established fact that an earlier Shari` ah is cancelled by a subsequent Shari` ah, and this view is reinforced by the following verses in which the infidels who challenge the Islamic Shari` ah have been warned of severe chastisement. وَإِن جَادَلُوكَ فَقُلِ اللَّـهُ أَعْلَمُ بِمَا تَعْمَلُونَ (And if they dispute with you, then say, "Allah knows best what you do." - 22:68)

Commentary لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (For every ummah (religious community) We have appointed a way of worship - 22:67). This sentence has come earlier in almost identical words in verse number 34 of this Surah, but the word مَنسَكً (mansak) conveys a different meaning in each verse. In the earlier verse the words مَنسَكً and نسَكً have been used in the context of the rites of Hajj and mean sacrifice of animals, while in the present verse the word مَنسَكً has been used in the sense of the rules of slaughter or general rules of worship. That is why, unlike the verse 34, the present verse does not have the conjunctive letter ' وَ ' (i.e. 'and' ) in the beginning. One interpretation of this verse is that the infidels used to engage the Muslims in futile arguments regarding the slaughter of animals. They thought it odd that Islam permitted its followers to eat the meat of those animals which they slaughtered with their own hands but forbade eating the meat of those animals whom Allah Ta’ ala killed, that is the carrion. The present verse was revealed to answer these objections of the infidels. (Ruh ul-Ma’ ani). Thus the meaning of the word مَنسَكً here would refer to ` the method of slaughter', and the sum and substance of the verse is that Allah Ta’ ala gave each nation a code of laws, and the rules governing the slaughter of animals are different in each code. The rules of slaughter given to the Holy Prophet ﷺ are independent and self-sufficient and it is not permissible to compare them. with those of an earlier Shari'ah, let alone comparing them with someone's own whims and conjectures. As regards the meat of dead animals, it is well known that its oral use was forbidden in all earlier codes. (Ruh u1-Ma` ani) Therefore, it is sheer ignorance to argue with the Holy Prophet ﷺ on that basis. However, majority of commentators has interpreted this verse in another way. They say that the word مَنسَكً here means the general rules of Shari'ah. Lexically, the word مَنسَكً means a place which is fixed for a specific purpose, whether the purpose is good or bad, and for this reason the rites of pilgrimage are known as نسَكً , because different rites connected with the pilgrimage have to be performed at places fixed for each rite. (Ibn Kathir). The dictionary meaning of is ` piety and worship of Allah Ta’ a1a', and the words أَرِ‌نَا مَنَاسِكَنَا (And show us our ways of worship - 2:128) occurring in the Qur'an have been used in this sense Manasik means rules governing worship. Sayyidna Ibn ` Abbas ؓ has adopted this second interpretation also. Ibn Jarir, Ibn Kathir, Qurtubi, Ruh u1-Ma` ani etc. have adopted this meaning of the word, and the context of the verse also lends support to this interpretation. Having said all this, it is evident that the meaning of this verse would be that the infidels and the polytheists who dispute the Islamic code of laws on the ground that their own ancestral religion did not include those laws must understand very clearly that any comparison between the old book or Shari` ah and the new book or Shari` ah is totally misplaced and irrelevant, because Allah Ta` a1a granted to each nation in its own time a special Shari` ah and a Book which was binding upon it until another book or Shari` ah arrived on the scene after which it becomes the duty of all people to follow the new Shari` ah, and if any of its laws are in conflict with the laws of the old Shari` ah, then the new rules shall prevail and the old laws will stand invalidated, and nobody has the right to raise a dispute on this matter with the Prophet ﷺ ، who is the recipient of the latest book and Shari` ah. This is the meaning of the following words of this verse. فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ‌ (They should never quarrel with you in the matter - 22:67). That is, now that the Holy Prophet has brought a new Book and new code of laws no one has the right to dispute them and create any confusion about them. This also shows that there is in fact no inconsistency between the two interpretations of this verse. It is quite possible that this verse was revealed with reference to some specific dispute about the slaughter of animals but since, as a general rule, the words must be interpreted in the sense they are understood by the common people and not in reference to a particular event, the words of this verse can be so construed as to apply to all the laws of Shari'ah. The essence of both the interpretations, therefore is, that since Allah Ta’ ala has given each nation its own particular set of rules where differences as to details do exist, the latest set of rules becomes binding on all peoples, and issues relating to these differences cannot be raised. This is the reason why it has been stated at the end of this verse وَادْعُ إِلَىٰ رَ‌بِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ (And do call them to your Lord. Surely, you are on straight Guidance - 22:67) in which the Holy Prophet ﷺ has been advised not to take any notice of the machinations and disputes raised by the infidels but to continue with his mission, because he was following the path of righteousness whereas his opponents were steeped in error. A doubt and its answer In verse 67 it has been averred that Allah Ta’ ala granted to the earlier nations their own Shari` ah or set of rules, and the Mosaic Code and the Christian Code are instances in point. The Jews and the Christians may, therefore, are that their Codes also being Divine should be allowed to exist alongside of the Islamic Code. But this is a fallacious argument because it is a well established fact that an earlier Shari` ah is cancelled by a subsequent Shari` ah, and this view is reinforced by the following verses in which the infidels who challenge the Islamic Shari` ah have been warned of severe chastisement. وَإِن جَادَلُوكَ فَقُلِ اللَّـهُ أَعْلَمُ بِمَا تَعْمَلُونَ (And if they dispute with you, then say, "Allah knows best what you do." - 22:68)

Commentary Illustrating the futility of polytheism and idol-worship by citing a parable Generally the words ضُرِبَ مَثَلُ are used for quoting an incident as an example. However, it is not used here in that sense but the foolishness of idol worship has been illustrated by citing a parable. The infidels are told that the idols from which they seek the gratification of their desires are so utterly helpless that all of them together cannot create a humble thing like a fly. Indeed they cannot even protect the offerings of eatables, which their worshippers bring them daily, against the inroads of flies. Then how can they protect you from any calamity? The stupidity and foolishness of the idol-worshippers has been described at the end of the verse by the words ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ (Feeble are the invoker and the invoked - 22:73) meaning thereby that if the object of worship is so utterly weak and powerless, those worshipping it must be more so.

مَا قَدَرُ‌وا اللَّـهَ حَقَّ قَدْرِ‌هِ (They did not recognize Allah in His true esteem - 22:74). It means that these people are so foolish and ungrateful that they did not recognize the power of Allah Ta’ ala and place their helpless idols at the same level with Him.

مَا قَدَرُ‌وا اللَّـهَ حَقَّ قَدْرِ‌هِ (They did not recognize Allah in His true esteem - 22:74). It means that these people are so foolish and ungrateful that they did not recognize the power of Allah Ta’ ala and place their helpless idols at the same level with Him.

مَا قَدَرُ‌وا اللَّـهَ حَقَّ قَدْرِ‌هِ (They did not recognize Allah in His true esteem - 22:74). It means that these people are so foolish and ungrateful that they did not recognize the power of Allah Ta’ ala and place their helpless idols at the same level with Him.

Commentary يَا أَيُّهَا الَّذِينَ آمَنُوا ارْ‌كَعُوا وَاسْجُدُوا وَاعْبُدُوا رَ‌بَّكُمْ (0 those who believe, bow down in Ruku' and bow down in Sajdah and worship your Lord - 22:77) Verse 18 of this Surah is a verse of sajdah by consensus of the jurists, which means that whoever recites verse 18 or listens to someone reciting it must offer a sajdah. However, there is a difference of opinion about the present verse. Imam Abu Hanifah, Imam Malik and Sufyan Thauri رحمۃ اللہ علیہم are among those who think that the present verse is not a verse of sajdah in the sense that reciting this verse or listening to it does not entail the obligation to offer a sajdah, because the command to 'bow down' in sajdah in the present verse is combined with bowing down in ruku' and this circumstance is a clear indication that in the present context sajdah means the normal sajdah which is performed during the course of prayers. For example all the scholars are unanimously of the opinion that in the verse (And prostrate and bow down (in Ruku' ) with those who bow - 3:43) the sajdah is وَاسْجُدِي وَارْ‌كَعِي مَعَ الرَّ‌اكِعِينَ the normal sajdah of the prayers. However, in the context of the present verse Imam Shafi` i and Imam Ahmad) رحمۃ اللہ علیہم hold contrary views and quote a hadith according to which Surah Hajj enjoys a position of greater merit as compared to other Surahs because of two verses of sajdah occurring in it. Imam Abu Hanifah (رح) questions the authenticity of this lhadith.

وَجَاهِدُوا فِي اللَّـهِ حَقَّ جِهَادِهِ (And struggle for (seeking the pleasure of) Allah, a struggle that is due to him - 22:78) The words جِھَاد - (jihad) and مُجَاھِدہ (mujahadah) mean to exert one's utmost effort to achieve an objective and to take pains for it. (That is why the word is translated above as 'struggle' ). While waging war against the infidels the Muslims make supreme efforts, and for this reason it is called jihad, and حَقّ جِھَادہٖ struggle that is due to Him) means that all these efforts and sacrifices should aim solely at winning the favours and goodwill of Allah Ta’ ala, and be free from all considerations of worldly reward, such as fame or spoils of war. Sayyidna Ibn ` Abbas ؓ has explained the phrase 'that is due to Him' by saying that it is to strive to the utmost, If one's capacity in the course of jihad, unmindful of all criticism. Some other commentators have explained the word jihad in this verse to mean that one exerts his utmost effort in carrying out the acts of worship and full obedience to rules of Shari` ah in all sincerity. Dahhak and Muqatil have said that a struggle that is due to Him means to act in Allah's obedience and His worship as due to Him. Sayyidna ` Abdullah Ibn Mubarak ؓ thinks that Jihad means to strive against the temptations (nafs) and its baser desires. Imam Baghawi supports this view on the basis of a hadith which he has from Jabir Ibn ` Abdullah ؓ to the effect that when a group of companions returned from Jihad, the Holy Prophet ﷺ said قدمتم خیر مقدم من الجھاد الاصغرالی الجھاد الاکبر قال : مجاددۃ العبد لھواہ (رواہ البیھقی وقال ھذا اسناد فیہ ضعف) (You have returned from a smaller Jihad to a greater Jihad) meaning thereby that the fight against the temptations of self and baser desires never ceases. Baihaqi has also related this hadith but he is of the opinion that it has some weak narrators, Tafsir Mazhari has adopted this latter interpretation and proceeded to say that the Muslims were in fact fighting against the coarse desires of Self even when they were engaged in jihad against the infidels, but the hadith places it after their return from the jihad, The suggestion here is that though the fight against temptations continued even on the battlefield, it could by tradition and usage be brought to fruition only under the watchful eye of a perfect spiritual guide, that is the Holy Prophet ﷺ . The Ummah of Prophet Muhammad ﷺ is the chosen Ummah of Allah Ta’ ala هُوَ اجْتَبَاكُمْ (He has chosen you - 22:78) Sayyidna Wathilah Ibn Asqa' ؓ has reported that the Holy Prophet ﷺ once said, ` Allah chose the Kinanah from the children of Sayyidna Ismail (علیہ السلام) ، then He chose the Quraish from the Kinanah, then the Bani Hashim from the Quraish and from amongst the Bani Hashim He chose me'. (Muslim - Mazhari). وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَ‌جٍ (And did not impose any hardship on you in the religion - 22:78) It means that Allah Ta’ ala has not imposed any hardship upon you in matters of religion. From this some scholars have concluded that in Islam there is no sin which cannot be forgiven and save a person from the punishment of the Day of Resurrection if he repents for it truly. On the other hand, among the earlier nations there were certain sins which could not be forgiven even by offering repentance. According to Sayyidna Ibn ` Abbas ' ؓ hardship' refers to those rigid and harsh laws which applied to the Bani Isra'il and for which the Qur'an uses the words اِصر (burden) and اِغلَال (shackles). Others have interpreted the word haraj (hardship) to mean a hardship which is beyond human endurance. In Islam there are no such laws and rules which are unbearable in themselves, though there are some rules which entail strenuous effort. But such efforts have always been regarded as pre-requisites to success in all human activities. Education, commerce, industry etc. are fields where success depends on unremitting labour but that would not make these tasks impossible to achieve. Sometimes difficulties are experienced due to unfavorable environments or lack of familiarity with the task in hand, but these too cannot be described as hardships and can be overcome by sustained hard work. Another interpretation given by Qadi Thanaullah in Tafsir Mazhari is that Allah Ta’ ala having chosen the Muslims for His favours from amongst all other nations, they too willingly opt for the severest hardship in the service of Allah and His religion. In such a situation even hardships and difficulties do not deter their resilience and they endure them willingly and happily. There is a hadith related by Sayyidna Anas ؓ in which the Holy Prophet ﷺ said جعلت قرۃ عینی فی الصّلٰوۃ (the coolness of my eyes lies in prayers). (Abmad and Nasai). مِّلَّةَ أَبِيكُمْ إِبْرَ‌اهِيمَ (The faith of your father Ibrahim - 22:78). It means that this is the nation of your father Ibrahim. These words are addressed to the Quraish who are descended from Sayyidna Ibrahim (علیہ السلام) and all other people following them become entitled to the favours which Allah Ta’ ala has granted to the Quraish. There is a hadith which says: الناس تبع لقریش فی ھٰذا الشان، مسلمھم تبع لمسلمھم، وکافرھم تبع لکافرھم (رواہ البخاری و مسلم) All people follow Quraish in this faith; the believers follow the believers among the Quraish, and the infidels follow the infidels among them. (Mazhari). Others say that the words أَبِيكُمْ إِبْرَ‌اهِيمَ (your father Ibrahim) are addressed to all Muslims in the sense that the Holy Prophet ﷺ was the spiritual father of All Muslims and had himself descended from Sayyidna Ibrahim (علیہ السلام) . هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَـٰذَا (He (Allah) named you as Muslims both before and in this Qur'an - 22:78) Sayyidna Ibrahim (علیہ السلام) had named the followers of the Holy Prophet ﷺ and all other believers as Muslims even before the Qur'an, and later in the Qur'an itself, as is evident from his prayer which is recorded in the Qur'an: رَ‌بَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّ‌يَّتِنَا أُمَّةً مُّسْلِمَةً لَّک (0 our Lord, make us both submissive to you, and of our progeny a people submissive to you - 2:128) And the name "Muslim" given by the Qur'an to the believers, was, though, not given directly by Sayyidna Ibrahim (علیہ السلام) ، yet since he had suggested this name even before the revelation of the Qur'an, the Holy Qur'an has adopted this name. That is why it is attributed to Sayyidna Ibrahim (علیہ السلام) . لِيَكُونَ الرَّ‌سُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ (So that the Messenger becomes a witness to you and you become witnesses to (other) people - 22:78) On the Day of Resurrection the Holy Prophet ﷺ will depose that he had conveyed the commands of Allah Ta’ ala to his Ummah and the Ummah will acknowledge this fact. But when other prophets will make similar depositions, their Ummahs will deny their claims and at that time the Ummah of the Holy Prophet ﷺ will come forward and bear witness to the fact that all the prophets had indeed conveyed the commands of Allah Ta’ ala to their respective Ummahs. This evidence will be challenged on the ground that since the Muslim Ummah did not even exist in those earlier times it carried no weight, to which the Muslims will reply that they learned about these matters from their own Prophet ﷺ ، whose truthfulness and integrity was admitted by all. This is the gist of a hadith which Bukhari and others have related on the authority of Sayyidna Abu Said al-Khudri ؓ . فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (So establish salah and pay zakah - 22:78) It means that since Allah Ta’ ala has showered on you unlimited benefits, it is your duty also to show your gratitude to Him by striving hard to obey His commands. The two commands relating to prayers and zakah have been specifically mentioned because prayer is the most important among the obligations performed by human body, while zakah is the most important among the commands about wealth, otherwise the idea is that all commands enjoined by Allah Ta’ ala be obeyed and followed. وَاعْتَصِمُوا بِاللَّـهِ (And hold fast to Allah - 22:78). It means that pious Muslims should place their trust in Allah alone in all their affairs and seek help from none but Him. According to Sayyidna Ibn ` Abbas ؓ the sense of these words is that pious Muslims should seek Allah's protection from all things which are loathsome in this world and in the Hereafter. Others have interpreted these words to mean that good Muslims should hold fast to the Qur'an and Sunnah, and have quoted the following hadith: ترکت فیکم امرین لن تضلّوا ما تمسّکتم بھما، کتاب اللہ و سُنّۃ رسولہ (رواہ مالک فی المؤطاء مرسلاأ مظھری) "I have left behind two things with you and if you hold fast to them you will never go astray: one is the Book of Allah and the second is the Sunnah of His Rasul." (Mazhari) Al-Hamdulillah The Commentary on Surah AI-Hajj Ends here.