Maarif-ul-Quran — Fussilat 41:1 – Az-Zukhruf 43:89

In verse 85, it was said: فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ (But, their profession of faith was not [ competent ] to benefit them, once they had seen Our punishment), that is, it is after seeing the punishment that these people are confessing to the true faith, but a declaration of faith at this late hour is not acceptable and trustworthy with Allah. It appears in Hadith: یَقبَلِ اللہ توبۃ العبد مالم یغرغر (Allah accepts the taubah [ repentance ] of the servant before the agony and rattle of death overtakes him). (Ibn Kathir) Similarly, once Divine punishment has come face to face, no repentance and no declaration of faith made by anyone remains acceptable. اللَّھُمَّ اِنَّا نَسٔلک العفو والعافیہ والتوبۃ قبل الموت و الیسر والمعافاۃ عند الموت والمغفرۃ الرّحمۃ بعد الموت ببرکۃ ا (رح) ل حٰمٓ و صلی اللہ تعالیٰ علی النّبیّ الکریم۔ O Allah, we ask of You the obliteration of all sins, and well-being, and repentance before death, and ease and pardon at the time of death, and forgiveness and mercy after death with the barakah of 'Al Ha Meem, and blessings of Allah on the noble prophet ﷺ) Al-hamdu1i11ah The Commentary on Surah Al-Mu'min [ Ghafir ]

Commentary The seven Surahs that commence with "Ha Meem" are known as "Al Hameem' or 'Hawameem'. Some more words are added as suffixes in their names to differentiate between them, for example, the 'Ha Meem' of Surah Mu'min is called "Ha Meem Al-Mum'in, and 'Ha Meem' of this Surah is called 'Ha Meem Sajdah' or 'Ha Meem Fussilat'. Both the names of this Surah are well-known. The first addressees of this Surah are Quraysh of ` Arabia among whom Qur'an was revealed in their own language. They had witnessed the marvel of the Qur'an, and they had also seen innumerable miracles of the Holy Prophet ﷺ . And yet they turned away from the Qur'an. What to say of understanding, they did not even bear to listen to the Qur'an. Eventually, in response to the affectionate advices of the Holy Prophet ﷺ ، they declared that they neither understand what he says, nor do their hearts accept it, nor are their ears prepared to listen to it, and that there are double barriers between him and them, so he should carry on with his business and leave them to their own. This is the meaning of the first five verses of this Surah. In these verses, Allah Almighty has specially addressed and advised Quraysh that Qur'an has been revealed in Arabic language, so that you do not have any difficulty in understanding the contents. At the same time three qualities of the Holy Qur'an have been stated. Firstly it is said, فُصِّلَتْ آيَاتُهُ Here, the word fussilat' is a derivative of fasl which originally means distinguishing the subjects by separating them. So فُصِّلَتْ means stating things very clearly by explaining in detail, either by separating them subject - wise in different chapters, or by mentioning them at one place. Different subjects like injunctions of Shari'ah, stories, beliefs, refutation of the people of false beliefs, etc. have been stated separately in the verses of the Holy Qur'an, and each subject has been explained by examples as well. The second and third qualities of the Holy Qur'an have been stated as that of communicating good news of everlasting happiness to the believers and of warning the non-believers of perpetual scourges.

And after stating these qualities, it is said towards the end of the verse-3, لِّقَوْمٍ يَعْلَمُونَ (for a people who understand) which means that the verses of the Holy Qur'an being in Arabic, their being clear and evident and their communicating good news as well as warnings can only benefit those people who intend to ponder over them and understand them. But the Arabs and the Quraysh, despite all this, turned away from the Qur'an, and let alone trying to understand, they did not even bear to listen to the Qur'an. This has been mentioned at the end of verse 4: "Yet most of them turned away, so they do not listen."

An offer by the infidel's of Makkah to the Holy Prophet ﷺ The infidels of Quraysh, who are the direct addressees of this Surah, tried very hard to suppress the propagation of Islam in early days after the revelation of the Qur'an, through the use of physical force, and tried equally hard to intimidate the Messenger of Allah and those who believed in him by causing to them all sorts of pains and agonies. But despite their opposition, Islam kept on widening the circle of its adherents, and increasing in strength. At first powerful and valiant persons like Sayyidna ` Umar Ibn Khattab ؓ entered Islam, then Sayyidna Hamzah ؓ ، one of the accepted leaders of Quraysh, embraced Islam. Now the Quraysh of Makkah started thinking that, instead of intimidation, persuasion and temptation may be more effective in blocking the way for Islam. An incident of this nature has been reproduced by Hafiz Ibn Kathir from the reports of Musnad of Bazzar, Abu Ya` la and Baghawi. There are some differences in these reports. Hafiz Ibn Kathir has considered the report of Baghawi to be the nearest to the truth. And then he has reproduced this incident from the book 'Kitab-us-Sirah' written by Muhammad Ibn Ishaq and has preferred this version to the other three. Therefore, this incident is being reproduced here in accordance with the report of Ibn Ishaq. Muhammad Ibn Ishaq has stated that Muhammad Ibn Ka'b Qurazi says that this report has reached him from ` Utbah Ibn Rabi` ah who was recognized as one of the foremost leaders of Quraysh. One day he was sitting in Al-Masjid-ul-Haram with a party of Quraysh, while the Messenger of Allah was sitting alone in a corner on the other side. ` Utbah asked his people, "If you agree, I would like to talk to Muhammad (ﷺ) and offer him some attractions, so that if he accepts them, we give them to him and he, in exchange, would cease to propagate against our religion and faith. This was a time when Sayyidna Hamzah had become a Muslim, and the number of Muslims was increasing, and they were getting stronger day by day. All of ` Utbah's men spoke with one voice, and said "0 ` Abul-Walid ('Utbah's filial name) ! "Do so. Please talk to him". ` Utbah got up from his place, and went upto the Holy Prophet ﷺ and said, "0 nephew! you know that you are high-born and a noble man of the Quraysh; your family is large, noble and respectable to all of us. But you have put the tribe in a great difficulty. You have given such an invitational call which has created differences among us, has made us fools, has stigmatized our deities and our religion, and declared our forefathers to be infidels. So please listen to me. I am going to present a few things to you, so that you may select any of them. The Holy Prophet ﷺ said, "0 ` Abdul Walid! go ahead and say what you wish to say; I am listening to you." ` Utbah ` Abul Walid said, "0 nephew! If the purpose of your movement is to collect possessions, we promise to collect so much wealth for you that you would become the wealthiest person of the nation. If the purpose is to become a leader and a ruler, then all of us would accept you as the leader of the whole of Quraysh, and would not do anything without your order. If you want kingdom, then we accept you as our king. And if the case is that some Jinn or Satan comes to you, and compels you to do these things and you are unable to drive him away, then we will have you treated at our expense, because we know that a person prevailed upon by a Satan can be cured by treatments." ` Utbah kept on speaking at some length and the Holy Prophet ﷺ kept on listening to him. At the end, the Holy Prophet ﷺ said, "0 ` Abul Walid! Have you finished? When he said yes, then the Holy Prophet ﷺ said to him, "Now please listen to me." And ` Utbah replied, "No doubt, I would listen to you." The Holy Prophet ﷺ ، instead of saying anything himself started reciting Surah Fussilat (the present Surah): بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ ۔ حم تَنزِيلٌ مِّنَ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْ‌آنًا عَرَ‌بِيًّا لِّقَوْمٍ يَعْلَمُونَ "With the name of Allah, the All-Merciful, the Very-Merciful." Merciful. Ha Meem. This is a revelation from the All-Merciful, the Very-Merciful-- a book whose verses are elaborated in the form of an Arabic Qur'an for a people who understand." Bazzar and Baghawi narrate that, during the recitation of the verses of this Surah, when the Holy Prophet reached this verse: فَإِنْ أَعْرَ‌ضُوا فَقُلْ أَنذَرْ‌تُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ "So, if they turn away, then say,” I have warned you of a calamity like the calamity of ` Ad and Thamud," (41:13) ` Utbah put his hand on the blessed mouth of Holy Prophet ﷺ ، and asked him to have mercy on his lineage and relationship, and not to recite any further for their sake. Ibn Ishaq narrates that when the Holy Prophet ﷺ commenced the recitation of these verses, ` Utbah listened quietly and attentively while supporting his back by his hands, till the Holy Prophet ﷺ reached the verse of Sajdah in this Surah and prostrated. Then he addressed ` Utbah, and said to him, "You have heard what you heard, and now you are free to do what you like." ` Utbah got up and started walking towards his party. When they saw him coming, his party members started saying among themselves that, by God, ` Abul Walid's face has changed - it is not the same as it was when he had gone. When ` Utbah reached them, they asked him, "What is the news you have come with?" He said to them: انِی سمعت قولا واللہ ما سمعت مثلہ قط، واللہ ما ھو بالسحر ولا بالشعر ولا بالکھانۃ ، یا معشر قریش اطیعونی واجلُھا لی، خَلُوّوا بین الرجل وبین ما ھو فیہ فاعتزلوہ فو اللہ لیکونن لقولہ الزی سمعت نباء، فان تصبہ العرب فقد کفیتموہ بغیرکم، وان یظھر علی العرب فمل کہ ملککم وعزہ عزّکم و کنتم اسعد الناس بہٖ "I heard such a discourse that, by God, I have never heard any discourse like it before; by God, it is neither a sorcerer's enchantment, nor a poet's poetry, nor a wizard incantation (which they obtain from shaitans). 0 my tribe of Quraysh! Listen to me, and let me handle this matter. My advice is that you should give up confronting him, and let him go about his business, because this discourse of his is bound to receive eminence. You should wait and see how the rest of Arabia treats them. If, besides Quraysh, the rest of Arabs defeat them, then your problem is solved without any effort on your part, and if he prevails on the rest of Arabs, then his rule will be your rule, their honor will be your honor, and you will be the luckiest people because of him." (Ibn Kathir p. 91, vol. 4) When his Qurayshi companions heard his speech, they said to him "0 Abul Walid! Muhammad has cast an enchanting spell upon you with his words." ` Utbah replied to them, "I have given you my advice, and now it is upto you to do what you like.

وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ - (And they say, " Our hearts are [ wrapped ] in covers against that to which you invite us 41:5) Here three statements of the infidels of Quraysh are reproduced. Firstly, they said that there was a cover on their hearts against his discourse, and therefore they do not understand what he says. Secondly, that their ears are deaf to listen to his speech. Thirdly, that there are barriers between him and them. The Holy Qur'an has reproduced this statement of theirs in the context of denouncing it, which indicates that these statements are wrong. But at another place, Qur'an has also stated their condition to be the same. A verse of Surah An'am states: وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرً‌ا But We have put coverings on their hearts, so that they do not understand, and heaviness in their ears. - 6:25. One may doubt that there is a conflict between this verse and that of Surah An'am in this respect. But the answer is that the infidels, by saying the above, meant that they were helpless and excusable, because their hearts were curtained, their ears were leaden and there were barriers between them and him. So how could they listen to him and accept what he said? This is how they proved themselves to be helpless. And when the Holy Qur'an stated their condition (in Surah An'am) to be the same, it did not consider them to be helpless, rather held them fully capable of hearing and understanding. It is when they refused even to hear, and had no intention of understanding, then as a punishment, heedlessness and ignorance were imposed upon them, but not to the degree that they were deprived of their volition; rather if they had changed their minds even then, their abilities of hearing and understanding would have been restored fully. (Bayan-ul-Qur’ an)

Prophetic reply to the Denial and Ridicule of Disbelievers The infidels saying that their hearts were covered and their ears were leaden, etc., was not because they had become deaf and bereft of intellect; rather it was a kind of ridicule and jest that they used to make. But the reply to this offensive ridicule that the Holy Prophet ﷺ was directed to give was not to be offensive in the like manner, but to express his humility that he ﷺ is not God, having authority over everything, rather he ﷺ is also a human being; the only difference is that his Lord has given him ﷺ guidance through wahy, and has supported him with miracles. It should have resulted in all of them declaring their faith in him. Even now they are advised to turn in worship and obedience to Allah only and to repent and renounce the past sins.

Toward the end of the address, both the aspects of glad tidings and of warnings of the Qur'n have been presented to them, making it clear that there are dire consequences for the mushrikin (those who associate partners with Allah) and eternal rewards for the believers. In the context of the evil fate of the Mushriks, one reason for it has been mentioned that these people did not use to pay Zakah. This gives rise to some questions. The first one is that these verses were revealed in Makkah, whereas Zakah was made obligatory in Madinah. So, how can they be accused of non-payment of Zakah before Zakah was made obligatory? Ibn Kathir, in reply to this question, has said that Zakah, in principle, had been obligated along with Salah right from the beginning of Islam, as mentioned in Surah Muzzammil. However the determination of the Nisab (minimum capital and property for the applicability of Zakah) and the arrangements for its collection were made in Madinah. Therefore it is not correct to say that Zakah was not obligated in Makkah. Are Non-Muslims required to follow the practical injunctions of Shari'ah? The second doubt is that many jurisprudents do not consider Non-Muslims to have been asked or required to carry out religious deeds such as Salah, Fasting, Hajj and Zakah. The direction is that they have to embrace the faith first, and then they are liable to the practical precepts of Shari'ah. According to this view, they are not liable to pay zakah. Why then have they been reprimanded for not paying Zakah in this verse? It can be said in reply that many of the leading scholars and experts of Islamic jurisprudence are of the view that even the Non-Muslims are required to carry out the obligatory duties of religion; If this view is adopted, there remains no doubt about this verse that has mentioned non-payment of zakah as one of the reasons for their being punished. As for those scholars who do not consider Non-Muslims to have been asked to carry out the obligatory duties, they can say that the real denunciation is not for non-payment of Zakah, but because this non-payment is due to their disbelief and is a sign of it. Therefore the object of the reprimand is that had they been believers, they would have been strict in paying Zakah; their fault is their failure to embrace the faith. (Bayan-ul-Qur’ an). The detailed discussion of whether or not the infidels have been asked to follow the practical precepts of Shari` ah may be found in the fifth volume of the author's Arabic book "Ahkam-ul-Qur’ an". The third question which arises here is that the commandment for Salah is the most important of all the commandments of Islam which has not been mentioned here, so what is the wisdom behind making a special mention of Zakah? Qurtubi etc., have said in reply that Quraysh of Arabia were wealthy people, and they were known for their trait of giving alms and charity and helping the poor. But when somebody would become a Muslim, they would deprive him of such financial help and social assistance also. Zakah has been specially mentioned because the object is to denounce this practice. (Allah knows best)

لَهُمْ أَجْرٌ‌ غَيْرُ‌ مَمْنُونٍ (For them there is a reward that will never be interrupted 41:8) The word mamnun used here means something interrupted. The sense is that the reward of those people who are firm in their faith and regular in their good deeds would be continuous and eternal. Some exegetes have explained the intention of the verse that if a Muslim, despite being regular in religious duties, could not perform them at any time due to illness, travel or some other reason, the reward for the good deeds is not cut off. Rather, Allah Almighty orders the angels to keep on crediting those good deeds to his account which he used to carry out regularly in normal conditions, but could not do them due to illness or some other reason. Ahadith on this subject are narrated in Sahih of Bukhari as reported by Sayyidna Abu Musa Ash'ari and in Sharh-us-Sunnah of Baghawi by Sayyidna Ibn ` Umar and by Sayyidna Anas ؓ and in Razin by Sayyidna ` Abdullah Ibn Masud ؓ . (Mazhari)

Commentary The real objective of these eloquent verses is to warn the people who, denying the Oneness of Allah, associate others with Him. With reference to the great creations of Allah Almighty in the form of heavens and the earth, and the wisdom underlying their creation, the Mushriks are reprimanded that they are so irrational in their beliefs that they believe such a Great and Omni-potent Creator to be in need of having partners in carrying out His divine functions. A reprimanding statement with a similar nature has also appeared in Surah Al-Baqarah in the following words: كَيْفَ تَكْفُرُ‌ونَ بِاللَّـهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْ‌جَعُونَ ﴿28﴾ هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْ‌ضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿29﴾ "How is it that you deny Allah despite that you were lifeless and He gave you life, then He will make you die, then make you alive again, and then to Him you will be returned? It is He who created for you all that the earth contains; then He turned to the heavens and made them seven skies -- and He is the knower of all things." (Verses 2:28-29) The order of creation, the number of days in which this creation took place and other details are not given in the verses of Surah al-Baqarah; they are mentioned here in Surah Fussilat. The order of creation of the skies and the earth, and the Days of Creation Maulana Ashraf ` Ali Thanawi (رح) has stated in Bayan-ul-Qur'an that, although the creation of the earth and the skies has been mentioned briefly or in detail at hundreds of places in the Qur'an, yet the sequence of their creation is probably mentioned in three verses only. One is this verse of Ha Meem Sajdah, the second is the above mentioned verse of Surah Al-Baqarah, and the third is the following verse of Surah Nazi'at: أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا ﴿27﴾ رَ‌فَعَ سَمْكَهَا فَسَوَّاهَا ﴿28﴾ وَأَغْطَشَ لَيْلَهَا وَأَخْرَ‌جَ ضُحَاهَا ﴿29﴾ وَالْأَرْ‌ضَ بَعْدَ ذَٰلِكَ دَحَاهَا ﴿30﴾ أَخْرَ‌جَ مِنْهَا مَاءَهَا وَمَرْ‌عَاهَا ﴿31﴾ وَالْجِبَالَ أَرْ‌سَاهَا ﴿32﴾ "Are you more difficult to create, or the sky? He has built it, He has raised its height, then made it proper and darkened its night and brought forth its daylight and, after that, He spread out the earth. From it He brought out its water and its meadows, and firmly fixed the mountains." (79:27-32) During a cursory look into these three verses, one may feel a sort of apparent contradiction between them, because we find from Surah Al-Baqarah and Surah Ha Meem that the earth was created before the sky, whereas in Surah Naziat, earth appears to have been created after the sky. Maulana Thanawi has stated that after a careful study of all these verses, it appears to him that only the matter of the earth came into existence first, and before it was molded into shape, the matter of sky came into existence in the form of a smoke. After that, the earth was molded into shape with mountains, trees, etc. and then the seven skies were given form out of the floating smoky matter. He hopes that this clarification would explain the harmony between all the verses. Only Allah knows the truth. (Bayan-ul-Qur’ an - Surah Al-Baqarah, section 3). Some questions regarding this verse and their answers given by Sayyidna Ibn ` Abbas ؓ have been reported in Sahih of Bukhari. The explanation of this verse given by Sayyidna Ibn ` Abbas ؓ is about the same as that given above by Maulana Thanawi (رح) - the words quoted by Ibn Kathir are: وخلق الارض فی یومین ثم خلق السمآء ثم استوٰی الٰی السمآء فسوّٰبھُنَّ فی یومین اٰخرین ثم دحی الارض و دحیھا ان اخرج منھا المآء والمرعٰی وخلق الجبال والرمال والجماد والآکام وما بینھا فی یومین آخرن فذٰلِکَ قولہ تعالیٰ دَحٰھا۔ Hafiz Ibn Kathir has also quoted the following as explanation of this verse given by Sayyidna Ibn 'Abbas ؓ with reference to Ibn Jarir:" The Jews of Madinah came to see the Holy Prophet ﷺ ، and asked him about the creation of the earth and of the skies. The Holy Prophet ﷺ told them that Allah Almighty created the earth on Sunday and Monday, the mountains and the minerals therein on Tuesday, and the trees, water springs, cities, buildings and desolate plains on Wednesday - all this in four days as stated in the verse. أَئِنَّكُمْ لَتَكْفُرُ‌ونَ بِالَّذِي خَلَقَ الْأَرْ‌ضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَادًا ۚ ذَٰلِكَ رَ‌بُّ الْعَالَمِينَ وَجَعَلَ فِيهَا رَ‌وَاسِيَ مِن فَوْقِهَا وَبَارَ‌كَ فِيهَا وَقَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ أَيَّامٍ سَوَاءً لِّلسَّائِلِينَ Then He created the sky on Thursday. And on Friday, He created the stars, the sun, the moon and the angels. All this was completed on Friday when three hours were still left. All the disasters and troubles that everything is going to face were created in the second hour, and in the third period Sayyidna 'Adam علیہ السلام was created and lodged in Paradise, Iblis was commanded to prostrate before Sayyidna 'Adam (علیہ السلام) and turned out of Paradise when he refused to prostrate. All this was completed till the end of the third hour....(Ibn Kathir). At the end, Ibn Kathir says: "This hadith has an element of gharabah" (that is, the contents of this Hadith are not corroborated by other sources) The commencement of creation took place on Saturday according to a Hadith narrated by Sayyidna Abu Hurairah, reported in Sahih of Muslim. As per this Hadith, it took seven days for the creation of the earth and skies. But generally the explicit verses of the Qur'an mention the duration of creation to be six days. أَئِنَّكُمْ لَتَكْفُرُ‌ونَ بِالَّذِي خَلَقَ الْأَرْ‌ضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَادًا ۚ ذَٰلِكَ رَ‌بُّ الْعَالَمِينَ ﴿9﴾ وَجَعَلَ فِيهَا رَ‌وَاسِيَ مِن فَوْقِهَا وَبَارَ‌كَ فِيهَا وَقَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ أَيَّامٍ سَوَاءً لِّلسَّائِلِينَ "And We created the heavens and the earth and all that is between them in six days, and no weariness even touched Us." (50:38) Because of this, and also because of its (weak) chain of narrators, this Hadith has been held as 'ma` lul' (defective) by the leading muhaddithin. Ibn Kathir (رح) has stated that this Hadith is one of the strange ones of Sahih of Muslim, and then stated that Imam Bukhari, in his book Tarikh Kabir, has considered this narration to be ma` lul (defective). And some scholars have quoted this statement as a saying of Sayyidna Abu Hurairah ؓ narrated by Ka` b Ahbar, and not as a statement of the Holy Prophet ﷺ and have said that this is the most correct. (Ibn Kathir p. 94, vol. 4) Similarly, other masters of Hadith like Ibn-ul-Madini, Baihaqi, etc. have also considered it to be a statement of Ka'b Ahbar. (Foot note of Zad-ul-Masir by Ibn-ul-Jauzi, p. 273, vol. 7) The narration of Sayyidna Ibn ` Abbas ؓ quoted above from Ibn Jarir has also an element of gharabah, (being against other sources) according to Ibn Kathir. One reason for its gharabah is that in this narration creation of Sayyidna 'Adam (علیہ السلام) took place along with the creation of skies in the last hour of Friday, and the divine order for prostration and the exit of Iblis from the Paradise is also mentioned to have taken place in the same hour. But it is patently clear from the text of many verses of the Qur'an that creation of Sayyidna 'Adam (علیہ السلام) took place a long time after the creation of the earth and skies, when the earth was provided with all the necessities, and it was inhabited by the Jinns and shaitans (devils). It was after all this that Allah Ta’ ala told the angels that He was going to make a vicegerent on the earth. (Mazhari) Briefly, of all the ahadith wherein the duration, days and sequence of creation of the earth and skies is narrated, no narration is such which can be said to be as absolutely certain as the Qur'an. Rather, it is very likely that these may be Israelite traditions, not noble ahadith, as clarified by Ibn Kathir about the Hadith quoted in Sahih of Muslim and Nasa'i. Therefore conclusions should be drawn from the verses of the Qur'an only. The one thing found absolutely certain from the verses of the Qur'an collectively is that the earth, the skies and whatever is inside them were created in six days only. The other thing found from the verses of Surah Ha Meem Sajdah is that the creation of the earth, its mountains, trees, etc. took full four days. The third thing found is that the creation of skies took two days - it is not clarified whether it took two full days. There is some indication that two full days were not used and some part of the last day, being Friday, was left unused. It appears from these verses that it took four days for the creation of the earth and the remaining two days for the creation of the skies, the earth having been created first. But the verse of Surah Nazi` at states clearly that the laying out of the earth and its completion took place after the creation of the skies. Therefore the sequence stated above, with reference to Bayan-ul-Qur'an, that the creation of the earth took place in two stages, is not beyond reason. In the first two days, the earth and the matter for mountains, etc. were created, in the next two days the skies were created, and in the last two days the laying out of the earth and the creation of the mountains, trees rivers, springs etc. was completed. In this way the four days of the creation of the earth were not continuous. As for the sequence mentioned in the present verse of Surah Ha Meem Sajdah, it is stated first that the creation of the earth took place in two days: خَلَقَ الْأَرْ‌ضَ فِي يَوْمَيْنِ (the One who has created the earth in two days, - 41:9), then after giving a reprimand to the mushrikin,

it is stated separately: وَجَعَلَ فِيهَا رَ‌وَاسِيَ مِن فَوْقِهَا وَبَارَ‌كَ فِيهَا وَقَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ (He has placed firm mountains in it [ the earth ] towering above it, and put blessings in it, and proportioned its foods therein, in four days - 10). It should be remembered that the four days mentioned in this verse are inclusive of the first two days mentioned in verse 9, according to the consensus of the exegetes. The first two days and the later four days are not separate, otherwise the total period of creation would become eight days which is against the explicit statement of the Qur'an. It appears that it would have been more proper at this point if, after mentioning the creation of earth in two days, the creation of mountains etc. were also mentioned in two days, and thus it would have been known that the total number of days taken for the creation of earth was four. But by choosing to state that the number of days including the remainder of the earth's creations totals four, Qur'an has probably indicated that the four days were not continuous, but in two parts - two days before the creation of the skies, and two days after it. The creation of mountains etc. mentioned in the verse 10, relates to the period after the creation of the skies. And Allah knows best. وَجَعَلَ فِيهَا رَ‌وَاسِيَ مِن فَوْقِهَا (He has placed firm mountains in it (the earth) towering above it,...41:10) The mountains have been created to maintain the earth's balance as has been clarified in many verses of Qur'an. It was not necessary for this purpose to raise them above the earth's surface and to make them so high - they could have been placed inside the earth also. But in raising them above and making them so high as to keep them away from the reach of human beings and animals, generally, there were thousands, rather innumerable, benefits for the inhabitants of the earth. Hence the words, "towering above it" in this verse point out to this special blessing. وَقَدَّرَ‌ فِيهَا أَقْوَاتَهَا فِي أَرْ‌بَعَةِ أَيَّامٍ سَوَاءً لِّلسَّائِلِينَ (and proportioned its foods therein, in four days, equal for those who ask…… 41:10) (Aqwat) is plural of Qut قُوت which means food, sustenance, including common necessities of human life. (Abu ` Ubaid - Zad-ul-Masir by Ibn-ul- Jauzi) Hasan ؓ and Suddi have said in its explanation that Allah Almighty has predetermined the sustenance and maintenance for the inhabitants of every region according to their need and expedience in the sense that He issued directions that such and such items be produced in such and such qualities in this region of the earth. This predetermination has caused every region of the earth to have characteristics of its own, and different kinds of minerals, different kinds of vegetation, trees and animals have been created according to the needs, nature and preferences of that zone. This arrangement results in every region having different products and different dresses - Asb in Yemen, Saburi in Sabur, Tayalisah in Ray, wheat in some region, rice and other grains in other regions, cotton in some areas, jute in some others, apples and grapes in some areas, mangos in others; these differences in items accord with the differences in the nature of the different regions. ` Ikrimah and Dahhak state that these differences in the products in different regions have opened ways for international trade and for mutual cooperation between different regions and countries of the world. No region is independent of other regions for the fulfillment of its needs; mutual wants are the only firm basis for mutual cooperation. ` Ikrimah has stated that in some areas salt is sold for an equal weight of gold. In fact, Allah Almighty has made this earth, so to say, such a great store of all necessities such as food, shelter, clothes, etc. of all its inhabitant, including billions and billions of humans and innumerable animals that are to come in this world up to Doomsday. These necessities have been kept inside it, and they will keep on growing and being supplied as needed until the Last Day of this world. All a man has to do is to take the necessities out of the earth according to his need and use them. Further on, the text states: سَوَاءً لِّلسَّائِلِينَ (equal for those who ask -10). Most of the commentators (mufassirin) have related this sentence to the four days. It means that all these great creations took place in exactly four days. Generally ` four' does not always mean exactly four - it may be slightly more or slightly less, but the fractions are disregarded in such cases, and it is still called ` four'. The addition of the word ` equal' here in the verse has eliminated this possibility, and clarified that the creation of the earth and the skies and what is placed in them took place in exactly four days. And the word ` for those who ask' means those people who asked the Holy Prophet ﷺ regarding the creation of the earth and the skies, as the Jews did according to Tafsir Ibn Jarir and Ad-Durr-ul-Manthur. They have been told that all this creation took place in exactly four days. (Ibn Kathir, Qurtubi, Ruh) And some exegetes Ibn Zayd, etc., have linked the words ` for those who ask' with the foregoing sentence ` proportioned its foods therein" and held ` those who ask' to mean the needy people who ask for food. The meaning in this case would be that Allah Almighty has created all these different kinds and species of foods and necessities for the benefit of those who need and seek them, and since needy people usually ask for food, they have been called ` those who ask'. (A1-Bahr-ul-Muhit) Ibn Kathir has quoted this explanation and said that it is like the statement of the Qur'an وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ (And He gave you whatever you asked for. - 14:34) ` you asked for' in this verse means ` you were in need of' even though it has not been asked literally, because Allah Almighty has bestowed those things even to those who did not ask for them.

فَقَالَ لَهَا وَلِلْأَرْ‌ضِ ائْتِيَا طَوْعًا أَوْ كَرْ‌هًا قَالَتَا أَتَيْنَا طَائِعِينَ (and said to it and to the earth, "Come [ to My obedience ], both of you, willingly or unwillingly." Both said, "We come willingly." - 41:11) This command addressed to the earth and sky and their compliant and obedient reply, according to some exegetes, is a metaphorical expression for the readiness of the earth and the sky to comply with every order from Allah Almighty. But Ibn ` Atiyyah and other leading research scholars have stated that this is no metaphor it is based on reality. Allah Almighty had endowed the earth and the skies with the faculty of intellect and comprehension of the commands addressed to them and also with the power of speaking and replying. Tafsir Al-Bahr-ul-Muhit, after quoting this explanation, has held it to be the most suitable and the best. Ibn Kathir, after quoting the above explanation, has also quoted the statement of some exegetes that the earth's reply was given by that portion of the earth on which Baytullah has been constructed and the sky's reply was given by that portion of the sky which is just above the Baytullah, known as Al-Bayt-ul- Ma` mur.

فَقَالَ لَهَا وَلِلْأَرْ‌ضِ ائْتِيَا طَوْعًا أَوْ كَرْ‌هًا قَالَتَا أَتَيْنَا طَائِعِينَ (and said to it and to the earth, "Come [ to My obedience ], both of you, willingly or unwillingly." Both said, "We come willingly." - 41:11) This command addressed to the earth and sky and their compliant and obedient reply, according to some exegetes, is a metaphorical expression for the readiness of the earth and the sky to comply with every order from Allah Almighty. But Ibn ` Atiyyah and other leading research scholars have stated that this is no metaphor it is based on reality. Allah Almighty had endowed the earth and the skies with the faculty of intellect and comprehension of the commands addressed to them and also with the power of speaking and replying. Tafsir Al-Bahr-ul-Muhit, after quoting this explanation, has held it to be the most suitable and the best. Ibn Kathir, after quoting the above explanation, has also quoted the statement of some exegetes that the earth's reply was given by that portion of the earth on which Baytullah has been constructed and the sky's reply was given by that portion of the sky which is just above the Baytullah, known as Al-Bayt-ul- Ma` mur.

Commentary The basic purpose of these verses is to warn the people of Makkah that if, even after seeing the manifest proofs of the Oneness of Allah, they do not accept the call of the Holy Prophet ﷺ ، they may face a punishment like the earlier people of ` Ad and Thamud had faced. In this context, a brief account of what happened to these people has been given. The people of Makkah are also reminded that their punishment on the Day of Judgment will be much more severe, and they will not be able to escape it, because even the organs of their body will testify against them. And in this context, some events of that Day are mentioned.

Commentary The basic purpose of these verses is to warn the people of Makkah that if, even after seeing the manifest proofs of the Oneness of Allah, they do not accept the call of the Holy Prophet ﷺ ، they may face a punishment like the earlier people of ` Ad and Thamud had faced. In this context, a brief account of what happened to these people has been given. The people of Makkah are also reminded that their punishment on the Day of Judgment will be much more severe, and they will not be able to escape it, because even the organs of their body will testify against them. And in this context, some events of that Day are mentioned.

Commentary The basic purpose of these verses is to warn the people of Makkah that if, even after seeing the manifest proofs of the Oneness of Allah, they do not accept the call of the Holy Prophet ﷺ ، they may face a punishment like the earlier people of ` Ad and Thamud had faced. In this context, a brief account of what happened to these people has been given. The people of Makkah are also reminded that their punishment on the Day of Judgment will be much more severe, and they will not be able to escape it, because even the organs of their body will testify against them. And in this context, some events of that Day are mentioned.

فَأَرْ‌سَلْنَا عَلَيْهِمْ رِ‌يحًا صَرْ‌صَرً‌ا (So, We let loose a wild wind on them - 41:16) This is the explanation of what was mentioned as ` calamity of ` Ad and Thamud' in the earlier verse. The Arabic word used in the text is sa` igah. It originally means ` something that renders one unconscious. That is why the thunderbolt is also called sa'iqah, and unforeseen calamity and disaster is also called sa` iqah. The storm which entrapped the people of ` Ad was also a 'sa'iqah', and has been mentioned in the present verse as ` wild wind' which was a wild tempest of extremely high speed and had piercing sound. (Qurtubi) Mentioning the details of this tempest, Dahhak has said that rains had been totally stopped from them by Allah Almighty for three years, and dry tempestuous winds kept on blousing all the time, and for eight days and seven nights, they had continuous extremely severe windstorm. Some narrations have it that this event took place in the end of month of Shawwal, commenced on a Wednesday and kept on till the next Wednesday. Whenever any nation has been subjected to a scourge, it has happened on a Wednesday. (Qurtubi, Mazhari) Sayyidna Jabir Ibn ` Abdullah ؓ has stated that when Allah Almighty wants the welfare of a nation, He orders rain to fall on them, and stops very fast winds from blousing over them, whereas when a nation is to face a misfortune, rain is withheld from them, and strong winds start blousing frequently. فِي أَيَّامٍ نَّحِسَاتٍ (in unlucky days....41:16). It is established by the principles of Islam and ahadith of the Holy Prophet ﷺ that no day or night is in itself unlucky or ill-omened. The days of the windstorm over the people of ` Ad have been called ` unlucky' because those days had become ill-omened for them due to their misdeeds. It does not necessarily mean that those days were ill-omened for everybody. (Mazhari and Bayan-ul-Qur’ an). The detailed investigation as to whether anything can be ill-omened by its nature can be seen in the author's book Ahkam-ul-Qur'an Vol. 5 in Arabic)

فَأَرْ‌سَلْنَا عَلَيْهِمْ رِ‌يحًا صَرْ‌صَرً‌ا (So, We let loose a wild wind on them - 41:16) This is the explanation of what was mentioned as ` calamity of ` Ad and Thamud' in the earlier verse. The Arabic word used in the text is sa` igah. It originally means ` something that renders one unconscious. That is why the thunderbolt is also called sa'iqah, and unforeseen calamity and disaster is also called sa` iqah. The storm which entrapped the people of ` Ad was also a 'sa'iqah', and has been mentioned in the present verse as ` wild wind' which was a wild tempest of extremely high speed and had piercing sound. (Qurtubi) Mentioning the details of this tempest, Dahhak has said that rains had been totally stopped from them by Allah Almighty for three years, and dry tempestuous winds kept on blousing all the time, and for eight days and seven nights, they had continuous extremely severe windstorm. Some narrations have it that this event took place in the end of month of Shawwal, commenced on a Wednesday and kept on till the next Wednesday. Whenever any nation has been subjected to a scourge, it has happened on a Wednesday. (Qurtubi, Mazhari) Sayyidna Jabir Ibn ` Abdullah ؓ has stated that when Allah Almighty wants the welfare of a nation, He orders rain to fall on them, and stops very fast winds from blousing over them, whereas when a nation is to face a misfortune, rain is withheld from them, and strong winds start blousing frequently. فِي أَيَّامٍ نَّحِسَاتٍ (in unlucky days....41:16). It is established by the principles of Islam and ahadith of the Holy Prophet ﷺ that no day or night is in itself unlucky or ill-omened. The days of the windstorm over the people of ` Ad have been called ` unlucky' because those days had become ill-omened for them due to their misdeeds. It does not necessarily mean that those days were ill-omened for everybody. (Mazhari and Bayan-ul-Qur’ an). The detailed investigation as to whether anything can be ill-omened by its nature can be seen in the author's book Ahkam-ul-Qur'an Vol. 5 in Arabic)

فَأَرْ‌سَلْنَا عَلَيْهِمْ رِ‌يحًا صَرْ‌صَرً‌ا (So, We let loose a wild wind on them - 41:16) This is the explanation of what was mentioned as ` calamity of ` Ad and Thamud' in the earlier verse. The Arabic word used in the text is sa` igah. It originally means ` something that renders one unconscious. That is why the thunderbolt is also called sa'iqah, and unforeseen calamity and disaster is also called sa` iqah. The storm which entrapped the people of ` Ad was also a 'sa'iqah', and has been mentioned in the present verse as ` wild wind' which was a wild tempest of extremely high speed and had piercing sound. (Qurtubi) Mentioning the details of this tempest, Dahhak has said that rains had been totally stopped from them by Allah Almighty for three years, and dry tempestuous winds kept on blousing all the time, and for eight days and seven nights, they had continuous extremely severe windstorm. Some narrations have it that this event took place in the end of month of Shawwal, commenced on a Wednesday and kept on till the next Wednesday. Whenever any nation has been subjected to a scourge, it has happened on a Wednesday. (Qurtubi, Mazhari) Sayyidna Jabir Ibn ` Abdullah ؓ has stated that when Allah Almighty wants the welfare of a nation, He orders rain to fall on them, and stops very fast winds from blousing over them, whereas when a nation is to face a misfortune, rain is withheld from them, and strong winds start blousing frequently. فِي أَيَّامٍ نَّحِسَاتٍ (in unlucky days....41:16). It is established by the principles of Islam and ahadith of the Holy Prophet ﷺ that no day or night is in itself unlucky or ill-omened. The days of the windstorm over the people of ` Ad have been called ` unlucky' because those days had become ill-omened for them due to their misdeeds. It does not necessarily mean that those days were ill-omened for everybody. (Mazhari and Bayan-ul-Qur’ an). The detailed investigation as to whether anything can be ill-omened by its nature can be seen in the author's book Ahkam-ul-Qur'an Vol. 5 in Arabic)

فَهُمْ يُوزَعُونَ (So they will be kept under control…...41:19) The original word used in the text is ` Yuza’ un' which is derived from waz' which means ` to stop', ` to prevent'. Most of the learned exegetes have explained it in the sense that when people of Hell, who will be numerous, will be taken forward to the field of hashr and the place of reckoning, the people in the front will be halted for a while, so that the people in the rear also catch up with them. This will be done to avoid indiscipline. (It is this interpretation of the verse on the basis of which it is translated as ` kept under control' ) And some exegetes have translated ` Yuza’ un' as ` pushed' which means that they would be driven towards the place of reckoning by being pushed. (Qurtubi)

فَهُمْ يُوزَعُونَ (So they will be kept under control…...41:19) The original word used in the text is ` Yuza’ un' which is derived from waz' which means ` to stop', ` to prevent'. Most of the learned exegetes have explained it in the sense that when people of Hell, who will be numerous, will be taken forward to the field of hashr and the place of reckoning, the people in the front will be halted for a while, so that the people in the rear also catch up with them. This will be done to avoid indiscipline. (It is this interpretation of the verse on the basis of which it is translated as ` kept under control' ) And some exegetes have translated ` Yuza’ un' as ` pushed' which means that they would be driven towards the place of reckoning by being pushed. (Qurtubi)

فَهُمْ يُوزَعُونَ (So they will be kept under control…...41:19) The original word used in the text is ` Yuza’ un' which is derived from waz' which means ` to stop', ` to prevent'. Most of the learned exegetes have explained it in the sense that when people of Hell, who will be numerous, will be taken forward to the field of hashr and the place of reckoning, the people in the front will be halted for a while, so that the people in the rear also catch up with them. This will be done to avoid indiscipline. (It is this interpretation of the verse on the basis of which it is translated as ` kept under control' ) And some exegetes have translated ` Yuza’ un' as ` pushed' which means that they would be driven towards the place of reckoning by being pushed. (Qurtubi)

وَمَا كُنتُمْ تَسْتَتِرُ‌ونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ (And you had not been hiding your selves [ when committing sins ] because of [ the apprehension ] that your ears and your eyes and your skins would bear witness against you,….41:22) This verse means that if anyone wants to commit a sin or a crime, he may hide it from others, but how can he hide it from his own limbs and organs? When it is known that our ears, eyes, hands, feet, skin and hair are not ours, rather they are witnesses of the state against us, and when they would be questioned about our deeds, they would give true evidence, then there is no way to hide the commitment of a crime or a sin. The only way to avoid the disgrace is to keep away from sin. Although it is not expected from the deniers of Oneness of Allah and of prophethood, that it would enter their minds that their organs and limbs would speak up before Allah Almighty and give evidence against themselves, yet any intelligent person could have understood that it is totally impossible that the One who has created him from a lowly matter, given him ability to hear and see, brought him up and made him young, will not fully know his deeds and state of affairs. But you had thought, against this evident matter, that Allah Almighty had no knowledge of many of your deeds. This false assumption encouraged you to commit ` shirk' and ` kufr'. This is the meaning of Verse 23 where it is said, ' وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم بِرَ‌بِّكُمْ أَرْ‌دَاكُمْ "And this thought of yours that you conceived about your Lord brought you to ruin..." The Evidence of Man's Limbs and organs after Resurrection According to a narration reported in Sahih of Muslim Sayyidna Anas ؓ says, "One day we were with the Holy Prophet ﷺ when he started laughing. Then he asked us whether we knew why he was laughing. We said that Allah and His Rasul ﷺ knew best. Then he said "What made me laugh was the dialogue a slave will have with his Lord on the Day of Resurrection. The slave will say, "0 my Lord! Did you not give me protection from injustice?" Allah Almighty will say, ` No doubt, I did.' Then this slave will say, ` Since this is so, I would not be satisfied with any evidence in the matter of my accountability, except that some part of my own being stands up as witness.' Allah Almighty will say, كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ` Your own being is enough today to take your account. (17:14) ' Then his mouth will be sealed, and his limbs and organs will be asked to tell about his deeds. Every organ would speak up and give true evidence. After that his mouth will be unsealed, and then he will say to his own organs in displeasure, بُعداًلَّکُم وسُحقاً فَعَنکُنَّ اُنَاضِلُ ` May you be ruined. May you be destroyed; whatever I had done in the world was only to make you comfortable', (whereas you have stated to furnish evidence against me.) And according to another narration by Sayyidna Abu Hurairah ؓ ، this person's mouth will be sealed, and his thigh will be called to speak and tell about his deeds. Then his thigh, its flesh and bone will all give evidence of his deeds. (Muslim, Mazhari) Sayyidna Ma'qil Ibn Yasar ؓ has narrated that the Holy Prophet ﷺ has said that every new day calls the humans saying, ` I am a new day, and I shall be a witness to whatever you do today. So you should do some good deed before I come to an end, in order that I may give evidence, because once I am gone, you will never find me again. Similarly, every night gives the same call.' (Al-Qurtubi, with reference to Abu Nu'aim)

وَمَا كُنتُمْ تَسْتَتِرُ‌ونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ (And you had not been hiding your selves [ when committing sins ] because of [ the apprehension ] that your ears and your eyes and your skins would bear witness against you,….41:22) This verse means that if anyone wants to commit a sin or a crime, he may hide it from others, but how can he hide it from his own limbs and organs? When it is known that our ears, eyes, hands, feet, skin and hair are not ours, rather they are witnesses of the state against us, and when they would be questioned about our deeds, they would give true evidence, then there is no way to hide the commitment of a crime or a sin. The only way to avoid the disgrace is to keep away from sin. Although it is not expected from the deniers of Oneness of Allah and of prophethood, that it would enter their minds that their organs and limbs would speak up before Allah Almighty and give evidence against themselves, yet any intelligent person could have understood that it is totally impossible that the One who has created him from a lowly matter, given him ability to hear and see, brought him up and made him young, will not fully know his deeds and state of affairs. But you had thought, against this evident matter, that Allah Almighty had no knowledge of many of your deeds. This false assumption encouraged you to commit ` shirk' and ` kufr'. This is the meaning of Verse 23 where it is said, ' وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم بِرَ‌بِّكُمْ أَرْ‌دَاكُمْ "And this thought of yours that you conceived about your Lord brought you to ruin..." The Evidence of Man's Limbs and organs after Resurrection According to a narration reported in Sahih of Muslim Sayyidna Anas ؓ says, "One day we were with the Holy Prophet ﷺ when he started laughing. Then he asked us whether we knew why he was laughing. We said that Allah and His Rasul ﷺ knew best. Then he said "What made me laugh was the dialogue a slave will have with his Lord on the Day of Resurrection. The slave will say, "0 my Lord! Did you not give me protection from injustice?" Allah Almighty will say, ` No doubt, I did.' Then this slave will say, ` Since this is so, I would not be satisfied with any evidence in the matter of my accountability, except that some part of my own being stands up as witness.' Allah Almighty will say, كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ` Your own being is enough today to take your account. (17:14) ' Then his mouth will be sealed, and his limbs and organs will be asked to tell about his deeds. Every organ would speak up and give true evidence. After that his mouth will be unsealed, and then he will say to his own organs in displeasure, بُعداًلَّکُم وسُحقاً فَعَنکُنَّ اُنَاضِلُ ` May you be ruined. May you be destroyed; whatever I had done in the world was only to make you comfortable', (whereas you have stated to furnish evidence against me.) And according to another narration by Sayyidna Abu Hurairah ؓ ، this person's mouth will be sealed, and his thigh will be called to speak and tell about his deeds. Then his thigh, its flesh and bone will all give evidence of his deeds. (Muslim, Mazhari) Sayyidna Ma'qil Ibn Yasar ؓ has narrated that the Holy Prophet ﷺ has said that every new day calls the humans saying, ` I am a new day, and I shall be a witness to whatever you do today. So you should do some good deed before I come to an end, in order that I may give evidence, because once I am gone, you will never find me again. Similarly, every night gives the same call.' (Al-Qurtubi, with reference to Abu Nu'aim)

وَمَا كُنتُمْ تَسْتَتِرُ‌ونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ (And you had not been hiding your selves [ when committing sins ] because of [ the apprehension ] that your ears and your eyes and your skins would bear witness against you,….41:22) This verse means that if anyone wants to commit a sin or a crime, he may hide it from others, but how can he hide it from his own limbs and organs? When it is known that our ears, eyes, hands, feet, skin and hair are not ours, rather they are witnesses of the state against us, and when they would be questioned about our deeds, they would give true evidence, then there is no way to hide the commitment of a crime or a sin. The only way to avoid the disgrace is to keep away from sin. Although it is not expected from the deniers of Oneness of Allah and of prophethood, that it would enter their minds that their organs and limbs would speak up before Allah Almighty and give evidence against themselves, yet any intelligent person could have understood that it is totally impossible that the One who has created him from a lowly matter, given him ability to hear and see, brought him up and made him young, will not fully know his deeds and state of affairs. But you had thought, against this evident matter, that Allah Almighty had no knowledge of many of your deeds. This false assumption encouraged you to commit ` shirk' and ` kufr'. This is the meaning of Verse 23 where it is said, ' وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم بِرَ‌بِّكُمْ أَرْ‌دَاكُمْ "And this thought of yours that you conceived about your Lord brought you to ruin..." The Evidence of Man's Limbs and organs after Resurrection According to a narration reported in Sahih of Muslim Sayyidna Anas ؓ says, "One day we were with the Holy Prophet ﷺ when he started laughing. Then he asked us whether we knew why he was laughing. We said that Allah and His Rasul ﷺ knew best. Then he said "What made me laugh was the dialogue a slave will have with his Lord on the Day of Resurrection. The slave will say, "0 my Lord! Did you not give me protection from injustice?" Allah Almighty will say, ` No doubt, I did.' Then this slave will say, ` Since this is so, I would not be satisfied with any evidence in the matter of my accountability, except that some part of my own being stands up as witness.' Allah Almighty will say, كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ` Your own being is enough today to take your account. (17:14) ' Then his mouth will be sealed, and his limbs and organs will be asked to tell about his deeds. Every organ would speak up and give true evidence. After that his mouth will be unsealed, and then he will say to his own organs in displeasure, بُعداًلَّکُم وسُحقاً فَعَنکُنَّ اُنَاضِلُ ` May you be ruined. May you be destroyed; whatever I had done in the world was only to make you comfortable', (whereas you have stated to furnish evidence against me.) And according to another narration by Sayyidna Abu Hurairah ؓ ، this person's mouth will be sealed, and his thigh will be called to speak and tell about his deeds. Then his thigh, its flesh and bone will all give evidence of his deeds. (Muslim, Mazhari) Sayyidna Ma'qil Ibn Yasar ؓ has narrated that the Holy Prophet ﷺ has said that every new day calls the humans saying, ` I am a new day, and I shall be a witness to whatever you do today. So you should do some good deed before I come to an end, in order that I may give evidence, because once I am gone, you will never find me again. Similarly, every night gives the same call.' (Al-Qurtubi, with reference to Abu Nu'aim)

وَمَا كُنتُمْ تَسْتَتِرُ‌ونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ (And you had not been hiding your selves [ when committing sins ] because of [ the apprehension ] that your ears and your eyes and your skins would bear witness against you,….41:22) This verse means that if anyone wants to commit a sin or a crime, he may hide it from others, but how can he hide it from his own limbs and organs? When it is known that our ears, eyes, hands, feet, skin and hair are not ours, rather they are witnesses of the state against us, and when they would be questioned about our deeds, they would give true evidence, then there is no way to hide the commitment of a crime or a sin. The only way to avoid the disgrace is to keep away from sin. Although it is not expected from the deniers of Oneness of Allah and of prophethood, that it would enter their minds that their organs and limbs would speak up before Allah Almighty and give evidence against themselves, yet any intelligent person could have understood that it is totally impossible that the One who has created him from a lowly matter, given him ability to hear and see, brought him up and made him young, will not fully know his deeds and state of affairs. But you had thought, against this evident matter, that Allah Almighty had no knowledge of many of your deeds. This false assumption encouraged you to commit ` shirk' and ` kufr'. This is the meaning of Verse 23 where it is said, ' وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم بِرَ‌بِّكُمْ أَرْ‌دَاكُمْ "And this thought of yours that you conceived about your Lord brought you to ruin..." The Evidence of Man's Limbs and organs after Resurrection According to a narration reported in Sahih of Muslim Sayyidna Anas ؓ says, "One day we were with the Holy Prophet ﷺ when he started laughing. Then he asked us whether we knew why he was laughing. We said that Allah and His Rasul ﷺ knew best. Then he said "What made me laugh was the dialogue a slave will have with his Lord on the Day of Resurrection. The slave will say, "0 my Lord! Did you not give me protection from injustice?" Allah Almighty will say, ` No doubt, I did.' Then this slave will say, ` Since this is so, I would not be satisfied with any evidence in the matter of my accountability, except that some part of my own being stands up as witness.' Allah Almighty will say, كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ` Your own being is enough today to take your account. (17:14) ' Then his mouth will be sealed, and his limbs and organs will be asked to tell about his deeds. Every organ would speak up and give true evidence. After that his mouth will be unsealed, and then he will say to his own organs in displeasure, بُعداًلَّکُم وسُحقاً فَعَنکُنَّ اُنَاضِلُ ` May you be ruined. May you be destroyed; whatever I had done in the world was only to make you comfortable', (whereas you have stated to furnish evidence against me.) And according to another narration by Sayyidna Abu Hurairah ؓ ، this person's mouth will be sealed, and his thigh will be called to speak and tell about his deeds. Then his thigh, its flesh and bone will all give evidence of his deeds. (Muslim, Mazhari) Sayyidna Ma'qil Ibn Yasar ؓ has narrated that the Holy Prophet ﷺ has said that every new day calls the humans saying, ` I am a new day, and I shall be a witness to whatever you do today. So you should do some good deed before I come to an end, in order that I may give evidence, because once I am gone, you will never find me again. Similarly, every night gives the same call.' (Al-Qurtubi, with reference to Abu Nu'aim)

Commentary لَا تَسْمَعُوا لِهَـٰذَا الْقُرْ‌آنِ وَالْغَوْا فِيهِ (Do not listen to this Qur'an, and make noiseduring its recitation, - 41:26) When all the efforts of the disbelievers failed in confronting the Holy Qur'an, they started doing such mischievous acts as mentioned in this verse. Sayyidna Ibn ` Abbas ؓ has stated that Abu Jahl got his people primed up and ready to make noises whenever Muhammad ﷺ recited the Qur'an, so that people might not find out what he is saying. Some have said that preparations were made to stop people from listening to the Qur'an by whistling, clapping and by making all sorts of noises during the recitation. It is Wajib (necessary) to listen quietly while Qur’ an is being recited; It is infidel's way not to remain quiet. It is learnt from the above verse that making noises with the intention of creating disturbance in the recitation of the Qur'an is a sign of disbelief. It is also known that to listen quietly to the recitation of the Qur'an is wajib (necessary) and a sign of faith. It has become a usual practice in our days that people put their radios (and cassette players) on where the Holy Qur'an is recited with loud voice, which can be heard in about every restaurant and place of gathering, while people go about their business never paying any attention to the Holy Qur'an. This practice presents a picture that was a sign of infidels. May Allah Almighty guide Muslims. They should either avoid the recitation of the Holy Qur'an at such places and on such occasions where people are unable to listen to it, or if they wish to benefit from the blessing of the recitation, they must listen to it quietly and attentively.

Commentary لَا تَسْمَعُوا لِهَـٰذَا الْقُرْ‌آنِ وَالْغَوْا فِيهِ (Do not listen to this Qur'an, and make noiseduring its recitation, - 41:26) When all the efforts of the disbelievers failed in confronting the Holy Qur'an, they started doing such mischievous acts as mentioned in this verse. Sayyidna Ibn ` Abbas ؓ has stated that Abu Jahl got his people primed up and ready to make noises whenever Muhammad ﷺ recited the Qur'an, so that people might not find out what he is saying. Some have said that preparations were made to stop people from listening to the Qur'an by whistling, clapping and by making all sorts of noises during the recitation. It is Wajib (necessary) to listen quietly while Qur’ an is being recited; It is infidel's way not to remain quiet. It is learnt from the above verse that making noises with the intention of creating disturbance in the recitation of the Qur'an is a sign of disbelief. It is also known that to listen quietly to the recitation of the Qur'an is wajib (necessary) and a sign of faith. It has become a usual practice in our days that people put their radios (and cassette players) on where the Holy Qur'an is recited with loud voice, which can be heard in about every restaurant and place of gathering, while people go about their business never paying any attention to the Holy Qur'an. This practice presents a picture that was a sign of infidels. May Allah Almighty guide Muslims. They should either avoid the recitation of the Holy Qur'an at such places and on such occasions where people are unable to listen to it, or if they wish to benefit from the blessing of the recitation, they must listen to it quietly and attentively.

Commentary لَا تَسْمَعُوا لِهَـٰذَا الْقُرْ‌آنِ وَالْغَوْا فِيهِ (Do not listen to this Qur'an, and make noiseduring its recitation, - 41:26) When all the efforts of the disbelievers failed in confronting the Holy Qur'an, they started doing such mischievous acts as mentioned in this verse. Sayyidna Ibn ` Abbas ؓ has stated that Abu Jahl got his people primed up and ready to make noises whenever Muhammad ﷺ recited the Qur'an, so that people might not find out what he is saying. Some have said that preparations were made to stop people from listening to the Qur'an by whistling, clapping and by making all sorts of noises during the recitation. It is Wajib (necessary) to listen quietly while Qur’ an is being recited; It is infidel's way not to remain quiet. It is learnt from the above verse that making noises with the intention of creating disturbance in the recitation of the Qur'an is a sign of disbelief. It is also known that to listen quietly to the recitation of the Qur'an is wajib (necessary) and a sign of faith. It has become a usual practice in our days that people put their radios (and cassette players) on where the Holy Qur'an is recited with loud voice, which can be heard in about every restaurant and place of gathering, while people go about their business never paying any attention to the Holy Qur'an. This practice presents a picture that was a sign of infidels. May Allah Almighty guide Muslims. They should either avoid the recitation of the Holy Qur'an at such places and on such occasions where people are unable to listen to it, or if they wish to benefit from the blessing of the recitation, they must listen to it quietly and attentively.

Commentary لَا تَسْمَعُوا لِهَـٰذَا الْقُرْ‌آنِ وَالْغَوْا فِيهِ (Do not listen to this Qur'an, and make noiseduring its recitation, - 41:26) When all the efforts of the disbelievers failed in confronting the Holy Qur'an, they started doing such mischievous acts as mentioned in this verse. Sayyidna Ibn ` Abbas ؓ has stated that Abu Jahl got his people primed up and ready to make noises whenever Muhammad ﷺ recited the Qur'an, so that people might not find out what he is saying. Some have said that preparations were made to stop people from listening to the Qur'an by whistling, clapping and by making all sorts of noises during the recitation. It is Wajib (necessary) to listen quietly while Qur’ an is being recited; It is infidel's way not to remain quiet. It is learnt from the above verse that making noises with the intention of creating disturbance in the recitation of the Qur'an is a sign of disbelief. It is also known that to listen quietly to the recitation of the Qur'an is wajib (necessary) and a sign of faith. It has become a usual practice in our days that people put their radios (and cassette players) on where the Holy Qur'an is recited with loud voice, which can be heard in about every restaurant and place of gathering, while people go about their business never paying any attention to the Holy Qur'an. This practice presents a picture that was a sign of infidels. May Allah Almighty guide Muslims. They should either avoid the recitation of the Holy Qur'an at such places and on such occasions where people are unable to listen to it, or if they wish to benefit from the blessing of the recitation, they must listen to it quietly and attentively.

Commentary Those who rejected the Qur'an, the prophethood and the Oneness of Allah have been addressed from the beginning of the Surah. With reference to the signs of Allah's Omnipotence, they are invited to believe in Oneness of Allah. Mentioned thereafter is the evil fate of those who reject the life hereinafter with a detailed account of the punishment of hell in that life. Now the text takes up, henceforth, the conditions of the believing people and of those having perfect faith, their being honored and exalted in this world and in eternity along with some special directions for them. Believers and those having perfect faith are those people who not only stick to the straight path and abide by the revealed laws themselves in their deeds and morals, but also call others towards Allah and care about their reformation. It is in this connection that those who invite others towards Islam are directed to remain patient and to repay evil with goodness. The sense of being upright Itإِنَّ الَّذِينَ قَالُوا رَ‌بُّنَا اللَّـهُ ثُمَّ اسْتَقَامُوا (Surely, those who have declared: "Our Lord is Allah", then remained steadfast - 41:30) This verse has mentioned two qualities of these people. One is affirming Allah as their Lord. This refers to their "iman' (faith). The other quality is of their remaining steadfast which refers to their good deeds. In this way, the verse says that these people combine the true faith with good practice. The word used in the text for this second aspect is istiqamah (translated above as being steadfast) which has been taken by Maulana Thanawi to mean firmness in unshaken faith. This explanation is reported from Sayyidna Abu Bakr ؓ The explanation given by Sayyidna ` Uthman ؓ is nearly the same, as according to him istiqamah means ikhlas (sincerity) in deeds. And Sayyidna ` Umar ؓ has explained istiqamah in the following words, الاستقامۃ ان تستقیم علٰی الامروا النھی ولا تروغ روغان الثعالب ۔ (المظھری) Istiqamah is that you hold on unwaveringly to all the injunctions of Allah - carry out the good deeds and stay away from prohibitions, and do not seek escape-routes like foxes. (Mazhari). That is why scholars have said that Istiqamah is a small word, but it comprises all the revealed laws of Islam which includes carrying out all the orders of Allah and staying away from all prohibitions and odious things on a permanent basis. It is stated in Tafsir Kashshaf that a person's declaration that his Lord is Allah can only be true when he believes from the bottom of his heart that he is being brought up by Allah Almighty in all situations and at every step, that he cannot take even one breath without His mercy, and all this demands that one should be so devoted and steadfast in his ways of worship that neither his heart nor his body should deviate even to a hair's breadth from submission to Him like a slave. That is the reason that once the Holy Prophet ﷺ was asked by Sayyidna Sufyan Ibn ` Abdullah Thaqafi ؓ to tell him something so comprehensive about Islam that he should not have to ask anybody else afterwards for anything. The Holy Prophet ﷺ said to him: قُل آمنتُ بِاللہإ ثُمَّ استقِم (رواہ مسلم) "Say, ` I have faith in Allah', and then remain steadfast to it." Remaining steadfast apparently means to hold on firmly to the faith and to the good deeds which the faith demands. Sayyidna ` Ali and Sayyidna Ibn ` Abbas ؓ have defined Istiqamah (Steadfastness) as discharge of obligatory duties, and Hasan Basri said that Istiqamah is to obey Allah in all deeds, and to avoid His disobedience. This tells us that the above quoted description of Istiqamah given by Sayyidna ` Umar ؓ ، is the most comprehensive. The descriptions of Sayyidna Abu Bakr ؓ and Sayyidna ` Uthman ؓ also result in the above, because sincerity in deeds has been stressed upon by them along with good deeds. (Tafsir Mazhari). Jassas has also adopted the above explanation by quoting Abul ` Aliyah and so has Ibn Jarir. تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ (on them the angels will descend - 41:30). The descent of angels and their address as mentioned in this verse will take place at the time of one's death according to Sayyidna Ibn ` Abbas ؓ ، but according to Qatadah, it will take place on the Day of Resurrection at the time of rising from the graves. And according to Waki' Ibn Jarrah, it would happen on three occasions, first at the time of death, secondly in the graves, and thirdly on the Day of Resurrection at the time of rising from graves. And Abu Hayyan has opined in Al-Bahr-ul-Muhit that, in fact, angels keep on descending upon Mu'mins (believers) all the time, even in this life, and their effects and blessings are found in the deeds of the believers; but they will be visible on these occasions only, and it is at that time that the voice of angels will be heard. Abu Nu'aim has reported about Thabit Al-bunani (رح) that while reciting Surah Ha Meem Sajdah, when he reached the present verse (on them the angels descend), he said, "According to a Hadith that has reached us, the Mu'min at the time of rising in his grave on the Day of Resurrection, will be met by the two angels who used to be with him in the world, and they will console him not to worry or be afraid, rather be happy with the glad tidings of Paradise, which was being promised to him. These words of the angels will bring serenity to the Mu'min. (Mazhari)

لَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ نُزُلًا مِّنْ غَفُورٍ‌ رَّ‌حِيمٍ (And for you here is whatever your souls desire, and for you here is whatever you call for. - 41:31-32) In other words, ` all your desires' would be fulfilled whether you request or you don't.' The word used after that is ` nuzulan'1 meaning hospitality indicates that many the delights provided to you there will be such that even desire had not entered your heart, as happens to a guest, specially of a great personage, that many such things also are presented to him that the guest had not even imagined. (Mazhari) 1. This which originally means ` a thing prepared by a host to be offered to him soon after his arrival'. That is why it is translated by us above as a ` welcome-gift'. But for the sake of brevity and in general usage, it is generally translated as ` hospitality'. Muhammad Taqi Usmani It is stated in a Hadith that the Holy Prophet ﷺ said that in Paradise, if the desire comes into your heart to eat the flesh of a flying bird you are looking at it, it would immediately fall in front of you completely cooked, ready to eat. Some narrations have it that the bird would not have been touched either by fire or smoke, but would come down already cooked. (Al-Bazzar, Al-Baihaqi - narrated by Ibn Masud - Mazhari) In another Hadith, the Holy Prophet ﷺ said that if a Mu'min in Paradise wishes to have a child born in his house, the conception, delivery, weaning, growing into being an adult - all this would take place in a moment. (Tirmidhi, Baihaqi, etc. - Mazhari)

لَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ نُزُلًا مِّنْ غَفُورٍ‌ رَّ‌حِيمٍ (And for you here is whatever your souls desire, and for you here is whatever you call for. - 41:31-32) In other words, ` all your desires' would be fulfilled whether you request or you don't.' The word used after that is ` nuzulan'1 meaning hospitality indicates that many the delights provided to you there will be such that even desire had not entered your heart, as happens to a guest, specially of a great personage, that many such things also are presented to him that the guest had not even imagined. (Mazhari) 1. This which originally means ` a thing prepared by a host to be offered to him soon after his arrival'. That is why it is translated by us above as a ` welcome-gift'. But for the sake of brevity and in general usage, it is generally translated as ` hospitality'. Muhammad Taqi Usmani It is stated in a Hadith that the Holy Prophet ﷺ said that in Paradise, if the desire comes into your heart to eat the flesh of a flying bird you are looking at it, it would immediately fall in front of you completely cooked, ready to eat. Some narrations have it that the bird would not have been touched either by fire or smoke, but would come down already cooked. (Al-Bazzar, Al-Baihaqi - narrated by Ibn Masud - Mazhari) In another Hadith, the Holy Prophet ﷺ said that if a Mu'min in Paradise wishes to have a child born in his house, the conception, delivery, weaning, growing into being an adult - all this would take place in a moment. (Tirmidhi, Baihaqi, etc. - Mazhari)

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّـهِ (And who can be better in words than the one who calls towards Allah, and acts righteously and says, "I am one of those who submit themselves [ to Allah ] "? - 33) This is the second aspect of the state of the totally obedient Mu'mins, that they not only have faith and carry out good deeds themselves, but they also invite others to do the same. The Qur'an states that who can say anything better than the one who calls others towards Allah. So we know that the best and most excellent discourse of a man is to call others towards truth. This includes all the ways of calling towards Allah - through the spoken word, through writing or through any other manner. The one who calls adhan (call to obligatory prayer) is also included in this category, because he calls others towards prayers. That is why Sayyidah ` A'ishah ؓ has said that this verse is about mu'adhdhins (those who proclaim adhan), and that the words, ` and acts righteously ` after this means offering of two rak’ at of prayers between adhan and iqamah. It is narrated in a Hadith that the Holy Prophet ﷺ said that the supplication between adhan and Iqamah is not rejected (Abu Dad and Tirmidhi - narrated by Sayyidna Anas ؓ Mazhari) The merits and blessings of adhan and its reply are very great, as stated in Sahih ahadith, provided that the adhan is proclaimed purely for Allah, and not for any payment or compensation. These ahadith have been collected in Tafsir Mazhari'.

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ (And good and evil are not equal - 34). The special instructions for those who are engaged in calling others towards Allah commence from here. The gist of these instructions is not to repay evil with evil, but to be patient and to be obliging ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Repel (evil) with what is best, - 34) means that the habit of those people who are engaged in calling others towards Allah should be to reply to the evil behavior of the addressees in the best possible manner. No doubt, it is good not to repay evil with evil and to forgive, but it is much better to do some good to the evil-doer after forgiving him. Sayyidna Ibn ` Abbas ؓ has said that the instruction in this verse is to be patient with the one who is expressing his anger with you, to be tolerant and forbearing with the one who is being ignorant with you and to forgive the one who has made you suffer. (Mazhari) Some narrations have it that someone either abused or reviled Sayyidna Abu Bakr ؓ who said to him, ` If what you are saying is true that I am at fault and am bad, then I pray Allah Ta’ ala to forgive me, and if you have told a lie then may Allah Forgive you. (Qurtubi)

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ (And good and evil are not equal - 34). The special instructions for those who are engaged in calling others towards Allah commence from here. The gist of these instructions is not to repay evil with evil, but to be patient and to be obliging ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Repel (evil) with what is best, - 34) means that the habit of those people who are engaged in calling others towards Allah should be to reply to the evil behavior of the addressees in the best possible manner. No doubt, it is good not to repay evil with evil and to forgive, but it is much better to do some good to the evil-doer after forgiving him. Sayyidna Ibn ` Abbas ؓ has said that the instruction in this verse is to be patient with the one who is expressing his anger with you, to be tolerant and forbearing with the one who is being ignorant with you and to forgive the one who has made you suffer. (Mazhari) Some narrations have it that someone either abused or reviled Sayyidna Abu Bakr ؓ who said to him, ` If what you are saying is true that I am at fault and am bad, then I pray Allah Ta’ ala to forgive me, and if you have told a lie then may Allah Forgive you. (Qurtubi)

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ (And good and evil are not equal - 34). The special instructions for those who are engaged in calling others towards Allah commence from here. The gist of these instructions is not to repay evil with evil, but to be patient and to be obliging ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Repel (evil) with what is best, - 34) means that the habit of those people who are engaged in calling others towards Allah should be to reply to the evil behavior of the addressees in the best possible manner. No doubt, it is good not to repay evil with evil and to forgive, but it is much better to do some good to the evil-doer after forgiving him. Sayyidna Ibn ` Abbas ؓ has said that the instruction in this verse is to be patient with the one who is expressing his anger with you, to be tolerant and forbearing with the one who is being ignorant with you and to forgive the one who has made you suffer. (Mazhari) Some narrations have it that someone either abused or reviled Sayyidna Abu Bakr ؓ who said to him, ` If what you are saying is true that I am at fault and am bad, then I pray Allah Ta’ ala to forgive me, and if you have told a lie then may Allah Forgive you. (Qurtubi)

It is Not permissible to prostrate before anyone except Allah Almighty لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ‌ وَاسْجُدُوا لِلَّـهِ الَّذِي خَلَقَهُنَّ (Do not make sajdah [ prostration ] to the sun, or to the moon. And make sajdah to Allah who has created them - 37). It is learnt from this verse that prostration is the right of the Creator of the Universe only. The consensus of the Ummah is that to prostrate before any star, human being, etc. is haram (forbidden), whether it is for worship, or just as a gesture of respect and reverence. The only difference is that if someone prostrates before anyone other than Allah with intention to worship him, he becomes an infidel and the one who prostrates simply as a mark of respect and reverence is not called an infidel, but he is guilty of committing a serious haram act and is a sinner. Prostration of worship for any being other than Allah has never been lawful for any Ummah in any Shari` ah of any prophet, because it becomes a practice of shirk (polytheism) and shirk has never been allowed in any code of shari'ah revealed to any prophet. However, prostration in respect and reverence of anyone (with no intention to worshipping him) had been allowed in the codes of shari'ah revealed to some prophets. All the angels were ordered to prostrate before Sayyidna 'Adam (علیہ السلام) before he came into this world. It is stated in the Qur'an that the father and brothers of Sayyidna Yusuf (علیہ السلام) prostrated before him. But the jurisprudents of this Ummah are unanimous on the point that such a prostration was permissible in the earlier codes only, and it stands abrogated in Islam. Prostration for any being other than Allah has been declared absolutely haram (forbidden). Full details of this issue are given in the author's booklet ( المقالۃ المرضیۃ فی حکم سجدۃ التحیۃ) Al-maqalat-ulmardiyyah, fi Hukmi sajdat-it-tahiyyah' in Arabic, and its Urdu translation has also been published.

وَهُمْ لَا يَسْأَمُونَ (and they do not get weary. - 38) This is one of the verses called ` Verses of sajdah' the recitation of which makes it obligatory to perform sajdah (prostration) for the one who recites them and the one who listens to them. This sajdah is called sajdah of tilawah. There is consensus of the Ummah on the point that sajdah of tilawah is wajib (obligatory) in this Surah, but the scholars differ regarding the exact place where it becomes wajib. Qadi Abu Bakr Ibn-ul-` Arabi has written in Ahkam-ul-Qur'an that Sayyidna ` Aliand Sayyidna Ibn Masud ؓ used to prostrate at the end of the verse 37 i.e. at the end ofإِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ (if it is Him whom you worship.) Imam Malik has adopted this very stance. Sayyidna Ibn ` Abbas ؓ ، however, used to prostrate at the end of the verse 38 i.e. at the end of لَا يَسْأَمُونَ ۩ (and they do not get weary.) Sayyidna ` Abdullah Ibn ` Umar ؓ has also advised prostration at this place. Masruq, Abu ` Abdur Rahman Sulami, Ibrahim Nakha` i, Ibn Sirin, Qatadah, etc., and most jurists used to prostrate at verse 38, i.e. at the end of لَا يَسْأَمُونَ ۩. Imam Abu Bakr Jassas has said in Ahkam-ul-Qur'an that this has been the view of all the leading Hanafi scholars. He has further said that in view of the differences, it is on the safer side to prostrate at the end of the verse 38, because even if prostration becomes wajib at the end of the verse 37, then the obligation would be discharged if it is performed after the recitation of the verse 38, and if it becomes wajib at the verse 38, then, the discharge of obligation (if it is performed after verse 38) is more obvious.

وَهُمْ لَا يَسْأَمُونَ (and they do not get weary. - 38) This is one of the verses called ` Verses of sajdah' the recitation of which makes it obligatory to perform sajdah (prostration) for the one who recites them and the one who listens to them. This sajdah is called sajdah of tilawah. There is consensus of the Ummah on the point that sajdah of tilawah is wajib (obligatory) in this Surah, but the scholars differ regarding the exact place where it becomes wajib. Qadi Abu Bakr Ibn-ul-` Arabi has written in Ahkam-ul-Qur'an that Sayyidna ` Aliand Sayyidna Ibn Masud ؓ used to prostrate at the end of the verse 37 i.e. at the end ofإِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ (if it is Him whom you worship.) Imam Malik has adopted this very stance. Sayyidna Ibn ` Abbas ؓ ، however, used to prostrate at the end of the verse 38 i.e. at the end of لَا يَسْأَمُونَ ۩ (and they do not get weary.) Sayyidna ` Abdullah Ibn ` Umar ؓ has also advised prostration at this place. Masruq, Abu ` Abdur Rahman Sulami, Ibrahim Nakha` i, Ibn Sirin, Qatadah, etc., and most jurists used to prostrate at verse 38, i.e. at the end of لَا يَسْأَمُونَ ۩. Imam Abu Bakr Jassas has said in Ahkam-ul-Qur'an that this has been the view of all the leading Hanafi scholars. He has further said that in view of the differences, it is on the safer side to prostrate at the end of the verse 38, because even if prostration becomes wajib at the end of the verse 37, then the obligation would be discharged if it is performed after the recitation of the verse 38, and if it becomes wajib at the verse 38, then, the discharge of obligation (if it is performed after verse 38) is more obvious.

Commentary Description and Rules of Ilhad (الحاد) - A particular kind of kufr إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا (Surely those who go crooked about Our signs are not hidden from Us….41:40) In the earlier verses, there were warnings, threats and mention of scourge for those who used to openly deny the Oneness of Allah and the prophethood of the Holy Prophet ﷺ . Now a particular kind of denial is being described which is called ` ilhad'. The lexical meaning of ` ilhad' is to deviate, to incline towards one side, being crooked. In the terminology of the Qur'an and Hadith, ` ilhad' means to deviate from the verse of the Holy Qur'an. Lexically, this word is applicable to both cases of deviation, be it open denial, or through false interpretation. But, generally, the term of ` ilhad' is used for a deviation that apparently purports to have faith in the Qur'an and its verses, but attributes such self-assumed meanings to the Qur'an that are against the clear and explicit meanings accepted and recognized by the majority of the ummah, and that change the intention of the Qur'an in its entirety. Sayyidna Ibn ` Abbas ؓ has given this very meaning of ` ilhad' in the explanation of this verse by saying: اِلحاد ھو وضع الکلام علی غیر موضعہ (ilhad' is to use a statement at an irrelevant place). The words, لَا يَخْفَوْنَ عَلَيْنَا ''are not hidden from Us" in the present verse 40 indicate that ` ilhad' was a kind of ` kufr' that they wanted to hide. So Allah Almighty said that they could not hide their kufr (infidelity) from Him. And this verse has advised clearly that deviation from the verses of the Qur'an, whether openly in distinct words or by trying to change the injunctions of the Qur'an through false interpretations, all are ` ilhad' and kufr. Briefly, ` ilhad' is a kind of hypocritical kufr which in appearance claims and admits to have faith in the Qur'an and its verses, but fabricates meanings of the verses of the Qur'an which are against the explicit provisions of the Qur'an, Sunnah and principles of Islam. Imam Abu Yusuf has stated in Kitab-ul-Kharaj: کذالک الزنادقۃ الّذین یلحدون و قد کانوا یظھرون الاسلام "Similar are zindiqs who deviate; and they used to pretend Islam. This tells us that zindiq and mulhid (one who practices ` ilhad' ) are one and the same. Both words are used for an infidel who outwardly claims to follow Islam, but in reality refuses to obey the injunctions through distortion in the meaning of the Qur'an against the explicit and definite meanings accepted by the Ummah as a whole. Removal of a Misunderstanding: One of the rules described in books of Islamic theology is that a muta'awwil (i.e. the one who adheres to a wrong belief on the pretext of a different interpretation of the Qur'an and Sunnah) should not be declared to be a kafir or a Non-Muslim. But if this rule is taken to be so general that no matter how false a pretext one applies to even an absolute and certain injunction, one would, however not become a kafir (infidel), then the inevitable consequence would be that none of the polytheists, idolaters, Jews or Christians should be called Non-Muslims or kafir, because the pretext of the idolaters is stated in the Qur'an itself: مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّ‌بُونَا إِلَى اللَّـهِ زُلْفَىٰ "And we do not worship them (the idols) but for the reason that they will bring us closer to Allah." (39:3) The pretext was that they do not worship the idols themselves, but as intercessors to take us nearer to Allah Almighty and as such, in reality, they worship Allah. But the Qur'an has declared them to be kafir, despite this pretext. The pretexts of Jews and Christians are very well known, despite they have been called kafir in the explicit verses of Qur'an and Sunnah. Hence it is established that the rule of not calling a muta'awwil as kafir is not applicable so generally. Therefore, the scholars and jurisprudents have clarified that the rule mentioned above is subject to a condition that the interpretation in matters relating to the self-evident elements (Daruriyyat-ud-din) should not be against their definite (qat'i) meanings. Self-evident elements of religion (Daruriyyat-ud-din) are those injunctions and rules of Islam which are so continuously practiced, established, and well-known that even illiterate and ignorant Muslims are aware of them, such as the obligation of salah five times a day, two rak’ at of salah in fajr and four rak‘at in zuhr and fasting during the month of Ramadan, all being obligatory duties; similarly the prohibition of riba' (usury), alcoholic drinks, pig, etc. If anyone gives such false interpretations of the verses of the Qur'an pertaining to these matters which perverts their well-known and established meanings accepted by the Muslims throughout the history by way of tawatur (uninterrupted), then such a person would, no doubt, by consensus of the 'Ummah, be a kafir, because he is, in reality, denying the teaching of the Holy Prophet ﷺ . And the definition of 'iman (faith) recognized by the consensus of 'ummah is the following: تَصدیق النَبِّی ﷺ فیما علم مجیٔہ بہٖ ضرورۃ "To believe in whatever is established to be the teaching of the Holy Prophet ﷺ in a self-evident manner known not only to scholars, but also to the general public. Therefore, in comparison, the description of kufr would be the denial of any of the things mentioned above. So the person who changes any injunction pertaining to the self-evident elements of the religion through false explanations or pretexts is actually denying the teachings of the Holy Prophet ﷺ . Since ignorance of and negligence about religion and its injunctions have reached alarming proportions these days, many people who do not know the principles of Shari'ah, and whatever information they have about Islam is based on what they have learnt from the Western scholars, have started in our days distorting the teachings of Islam by presenting false interpretations of the Holy Qur'an and Sunnah. Such people often seek help from the rule mentioned above and claim that these interpretations cannot be held as kufr. Therefore, in view of the serious need of the times, my respected teacher Maulana Muhammad Anwar Shah Kashmir' (رح) has written a book on this issue, which is published with the title of Ikfar-ul-mulhidin. It has been proved in this book, on the basis of clarifications of scholars and jurisprudents of every school of thought, that in the self-evident elements of religion (Daruriyyat-ud-din) nobody's pretext is valid, and such a pretext does not protect one from being kafir. This humble writer has summarized the contents of this book in his Urdu booklet (ایمان اور کفر، قرآن کی روشنی میں) 'Iman or kufr Qur’ an ki roshni meyn'. The gist of the discussion is given in that book from a writing of Shah ` Abdul-` Aziz Muhaddith Dehlawi (رح) in the following way: He says that false interpretation of the Qur'an may be of two kinds. One, is an interpretation that goes against the definite, unambiguous texts of the Qur'an or of the mutawatir ahadith or of absolute consensus of the ummah. This kind of interpretation is kufr undoubtedly. The second kind is an interpretation against the texts that are, though clear and semi-certain, are not certain or definite in absolute terms. This kind of false interpretation is not kufr, however, it is fisq and misguidance. Apart from these two kinds, any interpretation that is based on a possible understanding of the text is the field of the jurists exercising ijtihad, and it carries reward from Allah in any case, as declared by a Hadith.

إِنَّ الَّذِينَ كَفَرُ‌وا بِالذِّكْرِ‌ لَمَّا جَاءَهُمْ ۖ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ (Surely those who have rejected the advice, when it came to them [ are the ones who go crooked and are not hidden from Us ]. And surely, it is an unassailable book that cannot be approached by falsehood, neither from its front, nor from its behind. - 41:41-42) Most Exegetes have stated that the ` advice' in this verse refers to the Qur'an, and the sentence "those who have rejected the advice when it came to them" is a complement of the former phrase "those who go crooked about Our verse" and hence, according to Arabic grammar, is subject to the same predicate, and thus the meaning is that these people cannot be hidden from Us, and consequently cannot escape the scourge. Further on is stated that the Qur'an is protected by Allah. إِنَّهُ لَكِتَابٌ عَزِيزٌ (And surely, it is an unassailable book) meaning that Allah Almighty holds this Book dear and fully protected; no falsehood can enter this Book. (Narrated by Ibn ` Abbas - Mazhari)

لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ (that cannot be approached by falsehood, neither from its front, nor from its behind.) Qatadah and Suddi have stated that ` batil' (falsehood) in this verse means Shaitan (Satan), and ` neither from its front, nor from its behind' means ` from any side'. To sum up, Satan's manipulation and contrivance just do not work on this Book; Shaitan cannot distort this Book by adding something to it, or deleting something from it. The author of Tafsir Mazhari, after quoting this explanation, has added that Satan here includes the satans both from jinn and from humans - neither can carry out any change or distortion in the Qur'an. Some Rawafid1. (1) This term is used for the extremists among the Shi'ites who tried to add ten parts (Ajza' ) and some tried to add some particular verses, but none could succeed. Abu Hayyan has stated in Al-Bahr-ul-Muhit that the word batil (falsehood) as a word is not specific to Shaitan; any falsehood or falsifier, whether from Shaitan or from any other source, cannot succeed in the Qur'an. Then, referring to Tabari, he has mentioned that this verse means that a disbeliever can neither dare to carry out any change in this Book openly, nor can he distort its meaning through ilhad covertly. The explanation of Tabari is very appropriate here, because there can be only two ways of introducing any distortion or ilhad in the Qur'an. First, that any disbeliever tries openly to add something to or delete something from the Qur'an. This has been denoted by the words, ` from its front'. The second way of distortion is that somebody, claiming to have faith, tries to distort the meaning of the Qur'an covertly through false interpretations. This has been referred to by the words, ` nor from its behind'. The sense, in nut shell, is that this Book is so noble and protected by Allah that nobody has the power to bring any addition, omission or change in its words, nor can one succeed in bringing any change in the injunctions of the Qur'an by distorting its meaning. Whenever any wretched person attempted to do so, he had to face ignominy -The Qur'an remained pure and untouched by his evil plans. As for its protection from open distortion or change, everybody can see that there is no way for anyone to do it, because it is being read and recited throughout the world for the last fourteen centuries, fully memorized by hundreds of thousands of people; if anybody makes even the slightest mistake, the young, the old, the learned scholars, the illiterate - thousands and thousands of Muslims raise their voice for correction. The words ` nor from its behind' in the present verse indicate that the protection of the Qur'an that has been undertaken by Allah Almighty Himself by saying "And We are there to protect it." (15:9) is not limited to its words only; rather Allah Almighty has ensured that its meanings will remain protected as well. Allah Almighty has so safeguarded even the meaning and injunctions of Qur'an through His Messenger and his direct disciples, the noble Companions ؓ ، that if any infidel attempts to distort it through false explanations, thousands of scholars stand up to refute it, and he faces rejection. The fact is that in the verse إِنَّا لَهُ لَحَافِظُونَ (We are there to protect it) the pronoun ` it' points towards the Qur'an and Qur'an is not just the name of words, but is the name of both words and meanings. It is clearly mentioned in correct ahadith that a group will always remain among Muslims, till Doomsday, who would expose the distortions of those who commit ilhad (false interpretation), and would clarify the correct meaning of the Qur'an. They may hide their kufr from the whole world, but they cannot hide it from Allah Almighty, and since Allah Almighty is aware of their conspiracy, they are bound to face punishment.

لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ (that cannot be approached by falsehood, neither from its front, nor from its behind.) Qatadah and Suddi have stated that ` batil' (falsehood) in this verse means Shaitan (Satan), and ` neither from its front, nor from its behind' means ` from any side'. To sum up, Satan's manipulation and contrivance just do not work on this Book; Shaitan cannot distort this Book by adding something to it, or deleting something from it. The author of Tafsir Mazhari, after quoting this explanation, has added that Satan here includes the satans both from jinn and from humans - neither can carry out any change or distortion in the Qur'an. Some Rawafid1. (1) This term is used for the extremists among the Shi'ites who tried to add ten parts (Ajza' ) and some tried to add some particular verses, but none could succeed. Abu Hayyan has stated in Al-Bahr-ul-Muhit that the word batil (falsehood) as a word is not specific to Shaitan; any falsehood or falsifier, whether from Shaitan or from any other source, cannot succeed in the Qur'an. Then, referring to Tabari, he has mentioned that this verse means that a disbeliever can neither dare to carry out any change in this Book openly, nor can he distort its meaning through ilhad covertly. The explanation of Tabari is very appropriate here, because there can be only two ways of introducing any distortion or ilhad in the Qur'an. First, that any disbeliever tries openly to add something to or delete something from the Qur'an. This has been denoted by the words, ` from its front'. The second way of distortion is that somebody, claiming to have faith, tries to distort the meaning of the Qur'an covertly through false interpretations. This has been referred to by the words, ` nor from its behind'. The sense, in nut shell, is that this Book is so noble and protected by Allah that nobody has the power to bring any addition, omission or change in its words, nor can one succeed in bringing any change in the injunctions of the Qur'an by distorting its meaning. Whenever any wretched person attempted to do so, he had to face ignominy -The Qur'an remained pure and untouched by his evil plans. As for its protection from open distortion or change, everybody can see that there is no way for anyone to do it, because it is being read and recited throughout the world for the last fourteen centuries, fully memorized by hundreds of thousands of people; if anybody makes even the slightest mistake, the young, the old, the learned scholars, the illiterate - thousands and thousands of Muslims raise their voice for correction. The words ` nor from its behind' in the present verse indicate that the protection of the Qur'an that has been undertaken by Allah Almighty Himself by saying "And We are there to protect it." (15:9) is not limited to its words only; rather Allah Almighty has ensured that its meanings will remain protected as well. Allah Almighty has so safeguarded even the meaning and injunctions of Qur'an through His Messenger and his direct disciples, the noble Companions ؓ ، that if any infidel attempts to distort it through false explanations, thousands of scholars stand up to refute it, and he faces rejection. The fact is that in the verse إِنَّا لَهُ لَحَافِظُونَ (We are there to protect it) the pronoun ` it' points towards the Qur'an and Qur'an is not just the name of words, but is the name of both words and meanings. It is clearly mentioned in correct ahadith that a group will always remain among Muslims, till Doomsday, who would expose the distortions of those who commit ilhad (false interpretation), and would clarify the correct meaning of the Qur'an. They may hide their kufr from the whole world, but they cannot hide it from Allah Almighty, and since Allah Almighty is aware of their conspiracy, they are bound to face punishment.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent. قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful. أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent. قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful. أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent. قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful. أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent. قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful. أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent. قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful. أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent. قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful. أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent. قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful. أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.

Commentary فَذُو دُعَاءٍ عَرِ‌يضٍ (he is full of broad prayers - 51.) The nature of an infidel is being stated here that when Allah Almighty bestows upon him the good things: wealth, honor and peace, the infidel gets so involved in them and so intoxicated with them that he becomes even more distant from the true Benefactor, Allah Almighty, and his pride and heedlessness increase even more. But when he faces some distress, then he starts long and lengthy supplications to Allah Almighty. Here the Qur'an has used the word ` broad' to describe their lengthy supplications, because what is wider will automatically be longer too. That is why, when describing the span of Paradise, Allah Almighty has used the word عَرْ‌ضُهَا السَّمَاوَاتُ وَالْأَرْ‌ضُ (a paradise the width of which spans the heavens and the earth - 3: 133) Lengthy supplications in themselves are praiseworthy and desirable as is proved by authentic ahadith about the etiquettes of supplication where it is mentioned that, while praying to Allah Ta’ ala, beseeching tearfully and repeatedly is desirable. (Bukhari and Muslim) Therefore, the denunciation of the infidel is actually not for lengthy supplications, but for his mean disposition that when Allah blesses him with His bounties, he gets intoxicated with arrogance and pride, and when he faces distress, he keeps on praying in a way of wailing and complaining about his difficulties, as is the habit of heedless people; the intent is not to supplicate, but to wail about his misfortunes and to keep on telling the people about it. (Allah knows best).

Commentary فَذُو دُعَاءٍ عَرِ‌يضٍ (he is full of broad prayers - 51.) The nature of an infidel is being stated here that when Allah Almighty bestows upon him the good things: wealth, honor and peace, the infidel gets so involved in them and so intoxicated with them that he becomes even more distant from the true Benefactor, Allah Almighty, and his pride and heedlessness increase even more. But when he faces some distress, then he starts long and lengthy supplications to Allah Almighty. Here the Qur'an has used the word ` broad' to describe their lengthy supplications, because what is wider will automatically be longer too. That is why, when describing the span of Paradise, Allah Almighty has used the word عَرْ‌ضُهَا السَّمَاوَاتُ وَالْأَرْ‌ضُ (a paradise the width of which spans the heavens and the earth - 3: 133) Lengthy supplications in themselves are praiseworthy and desirable as is proved by authentic ahadith about the etiquettes of supplication where it is mentioned that, while praying to Allah Ta’ ala, beseeching tearfully and repeatedly is desirable. (Bukhari and Muslim) Therefore, the denunciation of the infidel is actually not for lengthy supplications, but for his mean disposition that when Allah blesses him with His bounties, he gets intoxicated with arrogance and pride, and when he faces distress, he keeps on praying in a way of wailing and complaining about his difficulties, as is the habit of heedless people; the intent is not to supplicate, but to wail about his misfortunes and to keep on telling the people about it. (Allah knows best).

سَنُرِ‌يهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ (We will show them Our signs in the universe and within their own beings - 53). The word "Afaq' used in the text literally means ` horizons' which includes all sides of the whole universe. (That is why it is translated above as ` universe' ) In other words, if one looks at the creatures and creations of the whole universe, big and small, in the skies, on the earth and in between them, they all bear witness not only to the existence of Allah Ta’ ala, but also to His Knowledge, His all-encompassing authority, and to His being One and unique. If one looks even nearer, at one's own self, at each organ and limb, at the fine and fragile mechanisms and systems functioning inside him to provide ease and comfort, it simply leaves one wondering. And these fragile mechanisms and systems have been made so durable that they do not wear out even after seventy, eighty year's use. Look at the springs inside the joints. Had they been made of steel by humans, they would have been rendered unserviceable long ago. Look at the skin of the hands and then lines made thereon that last for the whole life, and yet do not wear out. If a person of even an ordinary intellect ponders over these matters, he is bound to believe that the Creator and Sustainer of all these things is a Being who has limitless knowledge and Authority, and there simply cannot be anyone like Him.l (1). The words used in the text are, "We will show them Our signs" which indicate that the signs of Allah's power and majesty that have been manifested to the mankind so far are not the only signs of Allah. In fact Allah Ta ala will continue to show His signs, both in the universe and in man's own creation, up to the Day of Judgment. Thus the present verse covers all the new discoveries of science that man is able to reach till the end of the universe. Alhamdulillah the commentary on Surah Hameem As-Sajdah ends here.

سَنُرِ‌يهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ (We will show them Our signs in the universe and within their own beings - 53). The word "Afaq' used in the text literally means ` horizons' which includes all sides of the whole universe. (That is why it is translated above as ` universe' ) In other words, if one looks at the creatures and creations of the whole universe, big and small, in the skies, on the earth and in between them, they all bear witness not only to the existence of Allah Ta’ ala, but also to His Knowledge, His all-encompassing authority, and to His being One and unique. If one looks even nearer, at one's own self, at each organ and limb, at the fine and fragile mechanisms and systems functioning inside him to provide ease and comfort, it simply leaves one wondering. And these fragile mechanisms and systems have been made so durable that they do not wear out even after seventy, eighty year's use. Look at the springs inside the joints. Had they been made of steel by humans, they would have been rendered unserviceable long ago. Look at the skin of the hands and then lines made thereon that last for the whole life, and yet do not wear out. If a person of even an ordinary intellect ponders over these matters, he is bound to believe that the Creator and Sustainer of all these things is a Being who has limitless knowledge and Authority, and there simply cannot be anyone like Him.l (1). The words used in the text are, "We will show them Our signs" which indicate that the signs of Allah's power and majesty that have been manifested to the mankind so far are not the only signs of Allah. In fact Allah Ta ala will continue to show His signs, both in the universe and in man's own creation, up to the Day of Judgment. Thus the present verse covers all the new discoveries of science that man is able to reach till the end of the universe. Alhamdulillah the commentary on Surah Hameem As-Sajdah ends here.

Commentary (Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows: Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.

Commentary (Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows: Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.

Commentary (Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows: Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.

Commentary (Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows: Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.

يَتَفَطَّرْ‌نَ (burst apart). It has been stated in the above hadith that the load of angels began producing such crackling sounds in the heavens as are produced when excessive load is placed on something. This tells us that angels have weight and this is not beyond reason, because it is confirmed that angels also have physical bodies, even though very light in weight. And even light bodies add up to a considerable load when they are in huge numbers. (Bayan-u1-Qur'an) These angels in the heavens proclaim the perfection of their Lord and utter His praises. They also ask for forgiveness of the dwellers of this earth who do not give what is due to Allah's greatness, rather indulge in associating others with Him and in infidelity and hence become liable to suffer scourge. Their asking for forgiveness for disbelievers is for a limited period only and is a supplication that some severe worldly scourge may not befall the humans which may destroy all of them; their safety against ordinary punishments of this world and the real scourge of the Hereafter are not included in this supplication. And Allah, the Almighty accepts this supplication, and saves them from the general scourge in this world. It must be understood thoroughly that Allah and Allah alone is the forgiver and Merciful although this forgiveness of infidels is for a limited duration and is limited to this world only.

يَتَفَطَّرْ‌نَ (burst apart). It has been stated in the above hadith that the load of angels began producing such crackling sounds in the heavens as are produced when excessive load is placed on something. This tells us that angels have weight and this is not beyond reason, because it is confirmed that angels also have physical bodies, even though very light in weight. And even light bodies add up to a considerable load when they are in huge numbers. (Bayan-u1-Qur'an) These angels in the heavens proclaim the perfection of their Lord and utter His praises. They also ask for forgiveness of the dwellers of this earth who do not give what is due to Allah's greatness, rather indulge in associating others with Him and in infidelity and hence become liable to suffer scourge. Their asking for forgiveness for disbelievers is for a limited period only and is a supplication that some severe worldly scourge may not befall the humans which may destroy all of them; their safety against ordinary punishments of this world and the real scourge of the Hereafter are not included in this supplication. And Allah, the Almighty accepts this supplication, and saves them from the general scourge in this world. It must be understood thoroughly that Allah and Allah alone is the forgiver and Merciful although this forgiveness of infidels is for a limited duration and is limited to this world only.

لِّتُنذِرَ‌ أُمَّ الْقُرَ‌ىٰ (So that you may warn the town that is the mother of all towns) - Umm-ul- Qura (mother of all the towns) means the origin and foundation of all habitations and cities which is Makkah. This title has been given to this city because, to Allah Almighty, it is more distinguished and more excellent than all other cities, habitations and the whole earth. Imam Ahmad has narrated in Musnad, with the authority of Sayyidna ` Adiyy Ibn Hamra' Az-zuhri ؓ that he heard the Messenger of Allah at a market of Makkah when he ﷺ was migrating from the city. He ﷺ was addressing Makkah in the following words: انک لخیر ارض اللہ و احبّ ارض اللہ اَلَیَّ ولو لا اِنّی اُخرجت منک لما خرجت "To me, you are better and dearer than the whole of Allah's earth; if I had not been expelled from your vicinity, I would never have left it of my own accord." (At-tirmidhi, An-Nasa'i, Ibn Majah - rated as ` hasan ahib' by Tirmidhi) وَمَنْ حَوْلَهَا - means the suburbs in the neighborhood of Makkah Mukarramah; it could mean the neighboring Arab countries as well as the whole of the earth from east to west.

لِّتُنذِرَ‌ أُمَّ الْقُرَ‌ىٰ (So that you may warn the town that is the mother of all towns) - Umm-ul- Qura (mother of all the towns) means the origin and foundation of all habitations and cities which is Makkah. This title has been given to this city because, to Allah Almighty, it is more distinguished and more excellent than all other cities, habitations and the whole earth. Imam Ahmad has narrated in Musnad, with the authority of Sayyidna ` Adiyy Ibn Hamra' Az-zuhri ؓ that he heard the Messenger of Allah at a market of Makkah when he ﷺ was migrating from the city. He ﷺ was addressing Makkah in the following words: انک لخیر ارض اللہ و احبّ ارض اللہ اَلَیَّ ولو لا اِنّی اُخرجت منک لما خرجت "To me, you are better and dearer than the whole of Allah's earth; if I had not been expelled from your vicinity, I would never have left it of my own accord." (At-tirmidhi, An-Nasa'i, Ibn Majah - rated as ` hasan ahib' by Tirmidhi) وَمَنْ حَوْلَهَا - means the suburbs in the neighborhood of Makkah Mukarramah; it could mean the neighboring Arab countries as well as the whole of the earth from east to west.

لِّتُنذِرَ‌ أُمَّ الْقُرَ‌ىٰ (So that you may warn the town that is the mother of all towns) - Umm-ul- Qura (mother of all the towns) means the origin and foundation of all habitations and cities which is Makkah. This title has been given to this city because, to Allah Almighty, it is more distinguished and more excellent than all other cities, habitations and the whole earth. Imam Ahmad has narrated in Musnad, with the authority of Sayyidna ` Adiyy Ibn Hamra' Az-zuhri ؓ that he heard the Messenger of Allah at a market of Makkah when he ﷺ was migrating from the city. He ﷺ was addressing Makkah in the following words: انک لخیر ارض اللہ و احبّ ارض اللہ اَلَیَّ ولو لا اِنّی اُخرجت منک لما خرجت "To me, you are better and dearer than the whole of Allah's earth; if I had not been expelled from your vicinity, I would never have left it of my own accord." (At-tirmidhi, An-Nasa'i, Ibn Majah - rated as ` hasan ahib' by Tirmidhi) وَمَنْ حَوْلَهَا - means the suburbs in the neighborhood of Makkah Mukarramah; it could mean the neighboring Arab countries as well as the whole of the earth from east to west.

Commentary وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ (Whatever dispute you have in any matter, its judgment lies with Allah. - 10) It means that the judgment in all those matters in which you dispute lies with Allah, because the sovereignty belongs to Allah only, as stated in another verse:إِنِ الْحُكْمُ إِلَّا لِلَّـهِ (The Decision belongs to none but Allah - 6:57). The direction in many verses to obey Rasulullah ﷺ and in some verses to obey those in authority does not contradict the above, because the orders of Rasulullah ﷺ and of the authorities are also, in a way, orders of Allah. If the order has been received through ` wahy' or based upon the clear and definite verses (nusus) of the Qur'an and sunnah, then its being an order of Allah is obvious. And if the order is an 'ijtihad' (inference) which in turn is based upon nusus of Qur'an and sunnah, then also, in a way, it is an order of Allah. ijtihadat' (plural of ` ijtihad' ) of the ` mujtahidin' of the ummah (those who are competent to interpret the Qur'an and Sunnah, and infer Islamic laws from them) on this basis, are included in orders of Allah. That is why the learned scholars have declared that the fatwa (ruling) given by a ` mufti' (A competent Islamic scholar) is to be taken as a part of the religious law by the common masses who do not have the ability to understand the Qur'an and the Sunnah directly.

Commentary وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ (Whatever dispute you have in any matter, its judgment lies with Allah. - 10) It means that the judgment in all those matters in which you dispute lies with Allah, because the sovereignty belongs to Allah only, as stated in another verse:إِنِ الْحُكْمُ إِلَّا لِلَّـهِ (The Decision belongs to none but Allah - 6:57). The direction in many verses to obey Rasulullah ﷺ and in some verses to obey those in authority does not contradict the above, because the orders of Rasulullah ﷺ and of the authorities are also, in a way, orders of Allah. If the order has been received through ` wahy' or based upon the clear and definite verses (nusus) of the Qur'an and sunnah, then its being an order of Allah is obvious. And if the order is an 'ijtihad' (inference) which in turn is based upon nusus of Qur'an and sunnah, then also, in a way, it is an order of Allah. ijtihadat' (plural of ` ijtihad' ) of the ` mujtahidin' of the ummah (those who are competent to interpret the Qur'an and Sunnah, and infer Islamic laws from them) on this basis, are included in orders of Allah. That is why the learned scholars have declared that the fatwa (ruling) given by a ` mufti' (A competent Islamic scholar) is to be taken as a part of the religious law by the common masses who do not have the ability to understand the Qur'an and the Sunnah directly.

Commentary وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ (Whatever dispute you have in any matter, its judgment lies with Allah. - 10) It means that the judgment in all those matters in which you dispute lies with Allah, because the sovereignty belongs to Allah only, as stated in another verse:إِنِ الْحُكْمُ إِلَّا لِلَّـهِ (The Decision belongs to none but Allah - 6:57). The direction in many verses to obey Rasulullah ﷺ and in some verses to obey those in authority does not contradict the above, because the orders of Rasulullah ﷺ and of the authorities are also, in a way, orders of Allah. If the order has been received through ` wahy' or based upon the clear and definite verses (nusus) of the Qur'an and sunnah, then its being an order of Allah is obvious. And if the order is an 'ijtihad' (inference) which in turn is based upon nusus of Qur'an and sunnah, then also, in a way, it is an order of Allah. ijtihadat' (plural of ` ijtihad' ) of the ` mujtahidin' of the ummah (those who are competent to interpret the Qur'an and Sunnah, and infer Islamic laws from them) on this basis, are included in orders of Allah. That is why the learned scholars have declared that the fatwa (ruling) given by a ` mufti' (A competent Islamic scholar) is to be taken as a part of the religious law by the common masses who do not have the ability to understand the Qur'an and the Sunnah directly.

Commentary شَرَ‌عَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا (He has ordained for you the same religion as He had enjoined upon Nuh (علیہ السلام) -- 42:13) Allah Almighty's obvious and material blessings were stated in the previous verses. Stated from here are the inner and spiritual blessings. That is, He has blessed you with that very cogent and infallible religion which has been common between all the prophets (علیہم السلام) . Five of the prophets (علیہم السلام) have been mentioned in the verse. Sayyidna Nuh (علیہ السلام) has been mentioned first, and our Prophet ﷺ in the end, while Sayyidna Ibrahim (علیہ السلام) in the middle, because he is the father of prophets and was accepted as a prophet even by Arabs, despite their ` kufr' and ` shirk'. Sayyidna Musa and ` Isa (علیہما السلام) have been mentioned after him, because their followers were the ones who were present when Qur'an was being revealed. These five prophets (علیہم السلام) are also the ones named in Surah Ahzab where the covenant of the prophets given to Allah is mentioned, the difference being that the last of the Prophets ﷺ has been mentioned before Sayyidna Nuh (علیہ السلام) in Surah Ahzab, whereas Sayyidna Nuh (علیہ السلام) has been mentioned before our Prophet ﷺ in the present surah. Perhaps this is to indicate that although the last of the Prophets ﷺ was born and sent as a prophet after all other prophets, yet he preceded everyone else in the originally destined (azali) distribution of prophethood and messenger-ship. This has been stated in a Hadith: ` I preceded all the other prophets in the original creation and I am last of all the prophets in being sent." (Reported by Ibn Majah, Darimi, from Bahz In Hakim, and rated as hasan=See Mishkah) Now the question arises that the very first prophet is Sayyidna 'Adam (علیہ السلام) but the mention of prophets does not commence with his name. The reason is that Sayyidna 'Adam (علیہ السلام) was the first prophet to have come in this world, and although he has commonality in principles of beliefs and important features of faith, yet during his period, no ` kufr' and ` shirk' had appeared in the people. Confrontation with ` kufr' and ` shirk' commenced with Sayyidna Nuh (علیہ السلام) who is the first prophet to have faced such problems which were to be faced by later prophets, and as such Sayyidna Nuh (علیہ السلام) has been mentioned first. (Allah knows best). أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّ‌قُوا فِيهِ (Establish the religion, and be not divided therein. - 42:13). - This is an explanation of the preceding sentence which means that the دِین ` din' (religion) which is common to all the prophets and in which all are agreed has to be established and maintained; opposing this religion or creating differences in it is not only impermissible, but also liable to a destructive end. Establishing the دِین Din is obligatory Duty and Dissension in it is forbidden Two orders have been given in this verse - one, ` Establish the religion' and the second, ` Be not divided therein.' which forbids dissension in religion. This sentence is preceded by the word 'an' which has been translated above as, ` by saying'. As such, this is an explanation of the word, ` ordained' occurring in the beginning. Therefore the word ` din' (religion) in this verse means the same دِین ` din' which has been common between all the prophets, and which calls for adherence to the belief in Oneness of Allah, prophethood, the life after death, and to the principles of worship as salah, fasting, hajj and zakah; it forbids theft, robbery, adultery, telling of lies, deceit, hurting others without a valid reason, breach of promise - all these have been common injunctions between all divine religions. On the other hand, It is also proved through an unambiguous verse of the Qur'an لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْ‌عَةً وَمِنْهَاجًا (For each of you We have made a way and a method - 5:48) that there are ancillary differences in the details of the revealed laws of different prophets (علیہم السلام) . In the light of all these facts taken together, it becomes clear that the order of establishing the religion and prohibition of dissension pertains to those divine laws which have been common and consistent in the codes of all the prophets (علیہم السلام) - It is these injunctions in which creating differences is forbidden. Sayyidna ` Abdullah Ibn Mas'ud ؓ states that one day Rasulullah ﷺ drew a straight line in front of us, and then drew other small lines on the right and left of the straight line and said that the lines on the right and left were the ways invented by devils, and each of those ways is controlled by a Shaitan (Satan) who incites people to follow that path; and then, pointing towards the straight line, he said وَاَنَّ ھٰذَا صِرَاطِی مُستقیماً فَاتَّبَعُوہُ (And this my path, straight. So follow it - 6:153.) (Ahmad, An-Nasa'i, Darimi - Mazhari) The straight path in the above simile means the same path of true دِین din' (religion) which has been common to all the prophets (علیہم السلام) creating diversions in it is to create differences which is forbidden and an act of Shaitans (Satan). Correct ahadith strictly forbid creating differences in such injunctions which are unanimously agreed. The Holy Prophet ﷺ said من فارق الجماعۃ شبرا فقد خلع ربقۃ الاسلام من عنقہ (Ahmad, Abu Dawud) meaning that the person who moves away even one span from the general body of Muslims has taken out the neck-band of Islamic beliefs from his neck. Sayyidna Ibn ` Abbas ؓ has stated that Rasulullah ﷺ said یَدُ اللہِ علی الجماعۃ (Tirmidhi, with rating as ` hasan) meaning that Allah's hand is upon the general body. Sayyidna Mu'adh Ibn Jabal ؓ has narrated that Rasulullah ﷺ said that for humans, Shaitan (Satan) is like a wolf after a herd of goats, catching hold of the goat which has strayed away from the herd. Therefore you should stay with the general body, and do not separate yourself. (Ahmad, as quoted by Tafsir Mazhari) Differences in the ancillaries between leading Mujtahidin is not covered by the dissension forbidden in this verse It is obvious from the above that differences of opinions between leading ` mujtahidin' in ancillary matters where express injunctions are not found in the Qur'an and ahadith or where there is an apparent contradiction between the nusus of the Qur'an and ahadith and where opinions are bound to differ, do not bear any relation to the forbidden dissension. Such differences have been continuing since the days of the Holy Prophet ﷺ starting with the noble companions ؓ themselves and are considered to be blessings by the jurisprudents unanimously. Establishing دِین ` din' that has been obligated in this verse means to hold on to the rules of religion steadfastly, not to let any doubt or distrust creep into it and not to give it up in any case. (Qurtubi) كَبُرَ‌ عَلَى الْمُشْرِ‌كِينَ مَا تَدْعُوهُمْ إِلَيْهِ (Arduous for the mushriks (Polytheists) is that to which you are inviting them - 42:13). Addressing the Holy Prophet ﷺ ، the verse says, ` Your call to the belief in Oneness of Allah, which is the foundation of the true religion, seems very difficult to the polytheists, although it has been proved to be true through the consensus of all the prophets (علیہم السلام) ، because they follow their desires and the teachings of the Shaitan (Satan), and have therefore strayed from the right path, which is prohibited as mentioned above. اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ (Allah chooses [ and pulls ] towards Himself anyone He wills and guides anyone who turns to Him. - 42:13). There are only two ways for one to have the straight path. One is that Allah Almighty himself selects him for the straight path of His religion and moulds his nature and inclinations accordingly, which happens in the case of prophets and His special friends. It is about them that Qur'an statesإِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَ‌ى الدَّارِ‌ (We them chose for a trait of remembering the [ eternal ] Home [ in the Hereafter ] - 38:46). The Holy Qur'an has used the word, ` mukhlasin' for some particular prophets which means ` chosen'. This peculiar way of guidance has been mentioned in the first sentence of the present verse which says, اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ "Allah chooses [ and pulls ] towards Himself anyone He wills." This method of instruction is exceptional and limited. The other method which is general for getting guidance is that when someone turns towards Allah and intends to follow His ` din', then Allah Almighty guides him towards His دِین ` din'. This way of guidance is referred to in the second sentence of the verse which says, وَيَهْدِي إِلَيْهِ مَن يُنِيبُ...and guides anyone who turns to Him." The reason why the mushriki'n (polytheists) of Makkah found it difficult to accept the invitation towards the faith in Oneness of Allah is that they did not even have the intention of understanding and following the truth.

وَمَا تَفَرَّ‌قُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ (And they were not divided, in jealousy with each other, but after knowledge had come to them - 42:14). Sayyidna Ibn ` Abbas ؓ has explained that the pronoun ` they' in this sentence refers to the Quraysh of Makkah, and thus he has taken the verse to mean that the aversion of the infidels of Quraysh to the straight path was in itself a matter of utter ignorance, but on top of it they did so even after knowledge had been imparted by Allah. Sayyidna Ibn ` Abbas ؓ has held the coming of the Messenger of Allah ﷺ who was the source of all Divine knowledge, to be the imparting of knowledge by Allah. Some scholars, however, have referred the pronoun ` they' towards the past ummahs, and held the meaning to be that the people of the bygone ummahs created dissension in the true faith of their respective prophets, and adopted separate ways despite their having received the knowledge of the straight path from then prophets (علیہم السلام) . Be that as it may, the pagans of Makkah and the infidels of the early ages, both demanded that their prophets should also follow the misguidance they themselves had adopted. Therefore the Holy Prophet ﷺ has been addressed in the following verse as follows:

فَلِذَٰلِكَ فَادْعُ ۖ وَاسْتَقِمْ كَمَا أُمِرْ‌تَ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ ۖ وَقُلْ آمَنتُ بِمَا أَنزَلَ اللَّـهُ مِن كِتَابٍ ۖ وَأُمِرْ‌تُ لِأَعْدِلَ بَيْنَكُمُ ۖ اللَّـهُ رَ‌بُّنَا وَرَ‌بُّكُمْ ۖ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ اللَّـهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ الْمَصِيرُ‌ "So, (0 prophet,) towards that (faith) invite (people), and be steadfast as you are commanded, and do not follow their desires, and say, "I believe in whatever book Allah has sent down. And I have been ordered to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you, your deeds. There is no argumentation between us and you. Allah will bring us together, and to Him is the final return." (42:15) Hafiz Ibn Kathir has stated that this verse comprises ten sentences, and each sentence carries a specific order. As such, ten types of precepts are stated in this one verse. No other verse in the entire Qur'an has this peculiarity, except 'Ayat-ul-kursiyy which comprises ten types of precepts as well. The first order فَلِذٰلِکَ فَادعُ (So, 0 Prophet, towards that faith invite people) means: ` Although your call towards ` tauhid' (Oneness of Allah) sits very heavy on the polytheists, it is no cause for you to give up your invitational call, and you should continue with it. The second order وَاستَقِم کَمَآ اُمِرتَ (and be steadfast as you are commanded) says, ` You yourself ought to stand firm in the religion towards which you are inviting other people. This firmness has to be in accordance with the command of Allah, that is, to be on the moderate side in your beliefs, deeds, morals, habits and social behavior - there should not be even the slightest inclination towards the extremes of ifrat (overdoing something) or tafrit (falling short in something). Obviously such a firmness is not easy. That is why when some noble companions pointed out to the Holy Prophet ﷺ that some of hairs have turned grey, he said, "Surah Hud has turned me old." This very order (of standing firm as commanded) has been given in Surah Hud also in the same very words. (The meaning of standing firm, the difficulties in observing it and its importance are discussed in detail in the commentary on Surah Hud on page 673 of volume 4 of Ma'ariful Qur'an). The third command وَلَا تَتَّبِع اَھوَآَء ھُم (do not follow their desires - ) directs the Holy Prophet ﷺ not to be concerned about the opposition of any opponent in his duty of propagation. The fourth command قُل اٰمَنتُ بِمَآ اَنزَلَ اللہُ مَن کِتابً (and say "I believe in whatever book Allah has sent down" ) is to announce that the Holy Prophet ﷺ believes not only in the Book that has been revealed to him, but he believes in all the former divine books. The fifth command اُمِرتُ لِاَعدِلَ بَینَکُم (I have been ordered to do justice among you) apparently relates to doing justice in the matters of dispute brought to him. But some exegetes have taken the meaning of adl' to be ` equality' and thus have taken the sentence to mean that he should treat all the commands of religion equally by believing in all the prophets (علیہم السلام) ، in all the Books and by obeying all the Divine laws without any exception. The sixth sentence اَللہُ رَبُّنَا is ` Allah is our Lord and you Lord.' which means that all of us are nourished by Allah. The seventh sentence لَنَآ اعمالُنَا وَ لَکُم اَعمَالُکُم (For us are our deeds and for you, your deeds) states that our deeds would be for us only and you would neither gain nor lose due to our deeds, and your deeds would be for you only and we would neither gain nor lose due to your deeds. Some exegetes have stated that this verse was revealed in Makkah before the command for jihad with non-Muslims was revealed; the verses conveying the command for jihad have cancelled this command, because the essence of jihad is to subjugate those people by fighting who do not accept the advice and exhortation - not to let them remain in the state of kufr. And some exegetes have stated that this command has not been cancelled; what it means is that since the truth has been proved through logical arguments, its non-acceptance can only be due to enmity and obstinacy, and as such, everybody is responsible for his own deeds. (Qurtubi) The eighth command لَا حُجَّۃ بَینَنَا و بینَکُم (there is no argumentations between us and you -) is that since the disbelievers do not accept the truth, despite its having been proved, which demonstrates their enmity, therefore, further discussion is useless and now there would be no more arguments between the Holy Prophet ﷺ and the disbelievers. The ninth sentence اَللہُ یَجمَع بیننَا (Allah will bring us together -) states that on the Day of Judgment, Allah Almighty would gather all of us together and would requite every deed. The tenth declaration وَاِلَیہِ المَصِیر (and to Him is the final return -) is that all of us would return to Him.

1. i.e. after many people responded to the call of His prophets by accepting Islam. Commentary In the previous verses, all the people of the whole world had been invited towards the original ` din' (religion) common between all the revealed Books and between all the prophets (علیہم السلام) ، and were advised to be faithful to it and be steadfast in it. But some infidels, who had no intention of listening and accepting, started arguing with the Muslims, even at this invitation. Some narrations have it that some people of the Book, the Jews and the Christians, put forward the argument that our prophet came before yours and our Book was given before yours, hence our religion is superior to yours. And some narrations have it that this very argument was put forward by the infidels of Quraysh, because they called themselves followers of the religion of Sayyidna Ibrahim (علیہ السلام) . The Noble Qur'an has warned these people that the explanations and proofs in favour of Islam and Qur'an have been fully provided to you, and your own sensible and fair minded people, having accepted them, have embraced Islam, and now their argumentation is nothing but falsehood and misguidance. If they do not accept it, then divine punishment will visit them. This warning is followed by the statement that the Qur'an is from Allah and contains comprehensive commandments regarding Allah's rights and the rights of the human beings between one another.

This fact is stated in the next sentence, أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ "has sent down the Book with truth and the Balance as well - 17." Here ` the Book' means the Qur'an, and all the previous revealed Books, and ` truth' means the divine religion mentioned above, and ` the Balance' literally means a weighing balance. Since it is an instrument of weighing one's due and establishing justice, Sayyidna Ibn ` Abbas ؓ has taken it to mean ` equity' and ` justice'. Mujahid (رح) leading exegete, has said that here the ` Balance' means full payment of everyone's rights and doing justice. As such the word ` truth' points towards Allah's rights over His servants, and the word مِیزَان mizan (Balance) points towards the rights of human beings over one another. The statement that those who believe are fearful of the Doomsday means the fear generated due to cognizance of the awesome horrifying happenings which will take place on the Doomsday, and also due to cognizance of one's own short comings and wrong-doings. However, sometimes a believer's eagerness to meet his Lord Allah Almighty overcomes that fear, which does not contradict this statement; some dead ones are proved to have said in their graves that they wish Doomsday would come soon because the glad tidings given by angels that they would be forgiven and treated kindly, had overcome the fear of Doomsday.

This fact is stated in the next sentence, أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ "has sent down the Book with truth and the Balance as well - 17." Here ` the Book' means the Qur'an, and all the previous revealed Books, and ` truth' means the divine religion mentioned above, and ` the Balance' literally means a weighing balance. Since it is an instrument of weighing one's due and establishing justice, Sayyidna Ibn ` Abbas ؓ has taken it to mean ` equity' and ` justice'. Mujahid (رح) leading exegete, has said that here the ` Balance' means full payment of everyone's rights and doing justice. As such the word ` truth' points towards Allah's rights over His servants, and the word مِیزَان mizan (Balance) points towards the rights of human beings over one another. The statement that those who believe are fearful of the Doomsday means the fear generated due to cognizance of the awesome horrifying happenings which will take place on the Doomsday, and also due to cognizance of one's own short comings and wrong-doings. However, sometimes a believer's eagerness to meet his Lord Allah Almighty overcomes that fear, which does not contradict this statement; some dead ones are proved to have said in their graves that they wish Doomsday would come soon because the glad tidings given by angels that they would be forgiven and treated kindly, had overcome the fear of Doomsday.

Commentary اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor. Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'. Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization. Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi) Note Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْ‌زُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.

Commentary اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor. Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'. Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization. Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi) Note Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْ‌زُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.

Commentary اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor. Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'. Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization. Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi) Note Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْ‌زُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.

Commentary اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor. Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'. Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization. Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi) Note Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْ‌زُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.

Commentary قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرً‌ا إِلَّا الْمَوَدَّةَ فِي الْقُرْ‌بَىٰ (Say, "I do not ask you any fee for it, except the love of kinship - 42:23 ). The explanation of this verse that has been adopted by most of the exegetes is that the Holy Prophet ﷺ has been directed to say the following to the infidels of Quraish, "My real right over all of you is that I am the Messenger of Allah, and you should admit it and obey me for your reformation and betterment; but even if you do not accept my prophethood and messenger-ship, there is still one more right I have over you which you cannot deny; and that is the right of relationship which I have with most of your tribes. You also do not deny the right of relatives and the need of behaving kindly towards them. Therefore, I am not asking you for any compensation for my preaching; all I want is that you should consider my right of being you relative, and refrain from animosity and hostility, irrespective of whether you accept what I am saying or you do not." Now it is obvious that consideration of the rights of kinship was their own obligation, and could not be taken as compensation for preaching services. Hence the use of the word ` except' in this verse is in its idiomatic sense meaning that although, in reality, it is no compensation, and if you consider it to be so, it is your own mistake. In fact, I do not charge any fee at all. However, I ask you to refrain from the hostile behavior, and to fulfill the rights of kinship which you should do any way. This explanation of this verse is reported from Sayyidna Ibn ` Abbas ؓ in the Sahih of Bukhari and Sahib of Muslim; Mujahid, Qatadah and a very large group of leading exegetes have also adopted this explanation. All prophets (علیہم السلام) in every age have openly told their people that they never asked any compensation or payment in lieu of the efforts that they were making for their betterment and well-being; their compensation would be given by Allah Almighty only. This being so, how could the chief of all the prophets (علیہم السلام) who is the most honoured and exalted of all of them, ask for compensation from his people. Said Ibn Mansur, Ibn Sa'd, ` Abd Ibn Humaid, Hakim and Baihaqi have related an incident of Imam Sha` bi, which has been certified by Hakim to be correct, that Imam Sha` bi was questioned by people regarding the explanation of this verse, and thereupon he wrote to Sayyidna Ibn ` Abbas ؓ for the correct explanation. The reply he got was the same as explained above. Those interested may consult Tafsir Ruh-ul-Ma'ani for the full text of the reply given by Ibn ` Abbas ؓ . Some words of his reply are added in the report of Ibn Jarir which may be found in the same book. There is, however, another narration reported with a weak chain of reporters, according to which Sayyidna Ibn ` Abbas ؓ says that when this verse was revealed, people asked the Holy Prophet ﷺ as to who are his kinsfolk, and he replied that Sayyidna Ali ؓ ، Sayyidah Fatimah ؓ and their offspring's. The authenticity of this narration has been considered weak by Suyuti in Ad-Dur-ul-Manthur and by Hafiz Ibn Hajar in Takhrij of the Ahadith of Kashshaf. According to this narration, the meaning would be that the only compensation the Holy Prophet ﷺ asks from the ummah for his services is that they should take care of his progeny. Obviously, this proposition does not befit the high stature of prophets (علیہم السلام) and specially that of the Holy Prophet ﷺ . Therefore the correct and preferred explanation which is generally favoured by the ummah is the one given above. But the Shiites have not only adopted this doubtful narration, but have also made up a huge stock of baseless presumptions on its basis. Respect and Love for the Holy Prophet's ﷺ family and progeny The explanation given above is to clarify that the Holy Prophet ﷺ did not ask his people to respect and love his progeny in exchange of his services. But it does not mean that the respect and love for the Holy Prophet's ﷺ progeny has no importance. Only an ill-fated, misguided person can think of such a thing. The fact is that one's being a Muslim depends on having reverence and love for the Holy Prophet ﷺ much more than any other person in the whole universe. Naturally, the logical consequence of this reverence and love is to have reverence and love for his close relatives according to the degree of their closeness to the Holy Prophet ﷺ which is obligatory for every Muslim. Since one's children are the closest relations, hence the reverence and love for the children of the Holy Prophet ﷺ is undoubtedly a necessary element of faith. But it does not mean that one should ignore or forget the pure wives ؓ or other noble Companions ؓ who had manifold associations, closeness and relationships with the Holy Prophet ﷺ . The gist is that love for the progeny and for the family members of the Holy Prophet ﷺ has never been a matter of controversy in the ummah. It has been taken by the entire ummah unanimously as an essential requirement of faith. Controversies arise when the reverence of others is attacked, otherwise reverence and love for even common descendents of the Holy Prophet ﷺ ، known as sadat, no matter how distantly related to him, is an honour for a Muslim and is a source of reward in the Hereafter. Since many people started neglecting it, Imam Shafi` i (رح) denounced this attitude in a few couplets reproduced below: یا راکباً قف بالمحصّب من منیً واھتف بساکن خیفھا والناھض سِحراً اِذا فاضَ الحجیج الیٰ منیً فیضاً کملتطم الفرات الفایٔض إن کان رفضاً حُبُّ اٰلِ محَمَّد ﷺ فلیشھد الثقلان انّی رافضی "0 rider! Halt near the valley of Muhassab in Mina, and when the sea of Hajj pilgrims advances in quick waves towards Mina in the morning, announce to every passer-by and inhabitant of the area that if only the love of the progeny of the Holy Prophet ﷺ is rifd (extreme Shi'ism), then I ask all the jins and humans of this universe to witness that I am also a rafidi (staunch Shi` ah) " This statement of Imam Shafi` i, in fact, is the standpoint of the whole ummah.

1. It means that the miraculous Qur'an recited by the unlettered Prophet is in itself a clear proof of its being revealed by Allah Ta’ ala. Allah's practice is such that if a person falsely claims to be a prophet, He does not let him show any miracle. Therefore, had there been, God forbid, something forged by the Holy Prophet ﷺ in the Qur'an, Allah would have put a seal on his heart, and he would have never been able to come up with such a miraculous discourse. Commentary The first verse conveys Allah Almighty's reply to those who held the prophethood and messenger-ship of the Holy Prophet ﷺ to be false, the Qur'an to be wrong and forged. The reply is based on a divine rule that miracles or events occurring against normal course which cannot be performed by ordinary human beings are created and shown through prophets, by Allah Almighty's Grace, to prove their prophethood, without any discretion of the prophets themselves. Although some magicians also do perform such magical tricks, but obviously neither the prophets nor the magicians can perform any of these things without Allah Almighty's intent and scheme. He allows the magicians to perform their tricks as a measure of test and trial. However, to differentiate between magic and miracle and between a magician and a prophet, the rule devised by Him is that no false claimant of prophethood can perform any magical trick successfully; magical tricks can be performed successfully by one until he claims prophethood, but the magic vanishes as soon as one lays a false claim of prophethood. When Allah Ta’ ala bestows prophethood and messenger-ship on anyone, He also favours him with miracles and makes those miracles highly visible. Thus He provides physical and decreed proof of his prophethood. And He also confirms him in His Divine Book. In view of this rule, it should be understood that the Noble Qur'an is such a miracle that all the humans and all the jins of this world are unable to produce even one verse comparable to the verse of the Qur'an. Their inability to do so was proved in the days of the Holy Prophet ﷺ and continues till today. Such an open and obvious miracle cannot be accomplished by a false claimant of prophethood. The Holy Prophet's claim to ` wahy' and messenger-ship is, therefore, correct and true, and those who hold it to be incorrect and forged are misguided calumniators.

The deniers and opponents have been advised in the second verse that there is still time to give up and renounce their disbelief and ` kufr'. Allah is very merciful and Most Beneficent; He accepts the repentance of those who truly repent, and forgives their sins. The Reality of Taubah' (Repentance) The literal meaning of ` taubah' is to return and turn to; in religious terminology, giving up and renunciation of any sin is called ` taubah'. There are three conditions for its being proper and genuine. One is to give up, immediately, the sin one is involved in. The second is to repent for the past sin, and the third is to determine firmly not to commit it in future. If it pertains to neglect of any obligatory duty (fard), one has to start observing it or start offering 'gala" (prescribed compensation). If it relates to the rights of another person and if that right is monetary or material and the concerned person is alive, then the material or money has to be returned to him, unless he agrees to forgo, and if that person is not alive, but his heirs are available, then the material or money has to be returned to the heirs; if the heirs are also not available, then the material or money has to be deposited in the Islamic public treasury (bait-ul-mal) - if there is no public treasury, or it is not managed properly, then the material or money has to be given as alms on his behalf. If the right owed to another person is not monetary or material, for example, if another person has been distressed unduly, or he has been abused or his backbiting has been committed, then he has to be pleased and forgiveness has to be sought and obtained from him or her. It is important to note that for all kinds of ` taubah', giving up of sin must be for the sake of Allah, and not due to any physical inability or weakness. The ` Shari'ah' demands that one ought to renounce all the sins, but if someone renounces only a particular sin, Ahl-us-Sunnah hold that that particular sin would be forgiven, whereas his liability for other sins would continue.

The deniers and opponents have been advised in the second verse that there is still time to give up and renounce their disbelief and ` kufr'. Allah is very merciful and Most Beneficent; He accepts the repentance of those who truly repent, and forgives their sins. The Reality of Taubah' (Repentance) The literal meaning of ` taubah' is to return and turn to; in religious terminology, giving up and renunciation of any sin is called ` taubah'. There are three conditions for its being proper and genuine. One is to give up, immediately, the sin one is involved in. The second is to repent for the past sin, and the third is to determine firmly not to commit it in future. If it pertains to neglect of any obligatory duty (fard), one has to start observing it or start offering 'gala" (prescribed compensation). If it relates to the rights of another person and if that right is monetary or material and the concerned person is alive, then the material or money has to be returned to him, unless he agrees to forgo, and if that person is not alive, but his heirs are available, then the material or money has to be returned to the heirs; if the heirs are also not available, then the material or money has to be deposited in the Islamic public treasury (bait-ul-mal) - if there is no public treasury, or it is not managed properly, then the material or money has to be given as alms on his behalf. If the right owed to another person is not monetary or material, for example, if another person has been distressed unduly, or he has been abused or his backbiting has been committed, then he has to be pleased and forgiveness has to be sought and obtained from him or her. It is important to note that for all kinds of ` taubah', giving up of sin must be for the sake of Allah, and not due to any physical inability or weakness. The ` Shari'ah' demands that one ought to renounce all the sins, but if someone renounces only a particular sin, Ahl-us-Sunnah hold that that particular sin would be forgiven, whereas his liability for other sins would continue.

Commentary Sequence and background of Revelation In these verses, Allah Almighty has given the proof of His Oneness by pointing out to the perfection of His Wisdom through which He has tied up the whole universe with a stable system, which is surely being supervised by a Being who is All-Wise and All-Aware. Allah Almighty has opened this subject by pointing towards the economic system which He, in His Wisdom, has established in this world. This subject bears a relationship with the previous verses wherein it had been stated that Allah Almighty accepts the worships of the believers which includes acceptance of their supplications as well. Here one could get perplexed by the frequent observation that a Muslim supplicates for some worldly need, but his objective is not met; this doubt has been removed in the first of the above verses. The gist of the clarification is that sometimes fulfillment of one's all desires is neither in his own interest nor in the interest of his society. As such, if any supplication of anyone at any time has apparently not been accepted, it would be for the sake of greater well-being of the universe which nobody knows, except the All-knowing, All-wise Creator. If every human being of this world is given every kind of sustenance and every kind of blessings, this system of the world just cannot be managed wisely. (Tafsir Kabir) Some narrations also corroborate that this verse was revealed about those Muslims who used to wish that they also should get the same wealth and opulence as was available to the infidels. Imam Baghawi (رح) has reproduced the statement of Sayyidna Khabbab Ibn ` Aratt ؓ that when they saw the wealth and opulence of Banu Quraizah, Banu Nadir and Banu Qainuqa` (the Jewish tribes), the desire to have such affluence welled up in their hearts also, and thereafter this verse was revealed. And Sayyidna ` Amr Ibn Harith ؓ states that some of the companions of Suffah had expressed their desire to the Holy Prophet ﷺ that Allah Almighty may make them wealthy and this verse was revealed thereafter. (Ruh-ul-Ma'ani, etc.) General Abundance of Wealth in the World is cause of Tumult However, this verse states that had every kind of sustenance and every kind of blessing been provided abundantly to every individual of this world, the discord and dispute between one another would have crossed all limits, because due to abundance of wealth, nobody would be in need of another person, nor would one be subdued by another. On the other hand, one attribute of wealth is that greed and inordinate desire also increase with the increase in wealth. It would necessarily have resulted in the common use of force to get possession of another person's property, hence disputes and fights, rebellion and other misdeeds would have crossed all limits. That is why Allah Ta’ ala, instead of providing everybody with every kind of sustenance and every kind of blessing, has distributed his blessings in such a way that somebody has abundance of riches and wealth, another person is healthier and stronger than others, yet another person is more comely and beautiful than others, and yet another has surpassed others in knowledge and wisdom. In short, everybody is dependent on others for one thing or another, and it is this inter-dependence which is the foundation of civilization. This is the meaning of وَلَـٰكِن يُنَزِّلُ بِقَدَرٍ‌ مَّا يَشَاءُ (but He sends down what He wills in (due) measure - 42:27) It means that Allah has bestowed His blessings upon the people of this world in a special way. And by stating further on ` a إِنَّهُ بِعِبَادِهِ خَبِيرٌ‌ بَصِيرٌ‌ (Surely, with regard to His slaves, He is All-Aware, Ever-watchful - 42:27) it has been indicated that Allah Almighty knows very well what is good for a person and what is harmful. Accordingly, He has provided everybody with what is good for him, and if He has deprived somebody of anything, it is because of his and the whole world's welfare. It is not at all necessary that we should understand the underlying wisdom and welfare behind the decision about every individual, because everyone thinks on the basis of his limited knowledge, whereas Allah Almighty is looking at the whole world. Therefore it is simply not possible to gauge all of His Wisdom. A perceivable parallel would be the case of an honest head of state who has passed certain orders which happen to affect some people adversely, and these people naturally face problems. Now a person who has been so affected adversely is quite likely to feel bad about those orders of the head of the state, because his thinking is limited to his own interest. But a person who is looking at the circumstances of the whole state and the whole nation and who appreciates that the whole state cannot be sacrificed for the sake of one individual's interest, does not consider such a step to be bad. Then how is it possible to gauge the Wisdom of the Being who is managing the system of the whole universe? If this point is kept in mind, the confusion and perplexity generated by the sight of anyone surrounded by tribulation would disappear by itself. This verse also tells us that distribution of wealth and goods equally to all the people of the world is neither possible, nor desirable nor is it required for the existence of the system of the universe. This issue will be discussed in detail in explanation of the verse نحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ (43:32) of surah Zukhruf. The Difference between Paradise and the World Here a question may arise that all kinds of blessings will be provided in abundance to all human beings in Paradise, so why would it not cause mischief there? And the answer is that the cause of mischief in this world is the abundance of wealth and goods coupled with greed and inordinate desire to have more and more which keeps on increasing with wealth. But greed and inordinate desire would simply not be there in Paradise, although blessings and delights will keep on being showered. And that is why this mischief would not surface there. The question why could not greed and inordinate desire be removed and wealth and goods be provided in abundance in this world as well, is quite irrelevant. The very purpose of creating this world is to have co-existence of good and evil. It is simply not possible without it to arrange trial of human beings which is the real purpose of creation of the universe. Therefore, the real purpose of creating this universe would have failed, if greed and desire had been removed altogether from human beings. Paradise, on the other hand, would comprise goodness only therefore, such base emotions will simply not be there.

وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا (And He is the One who sends down rain after they have lost hope - 42:28) ". It is usual for Allah Almighty to send down rain whenever the earth is in severe need of water. But by saying "after they have lost hope", attention is being drawn towards the fact that sometimes Allah Almighty, in deviation from His usual norm, delays sending down rain so much that people begin losing hope. Apart from trial, such a happening is to warn that rain and famine are all in the power of Allah Ta’ ala; whenever He wants, He stops rain because of people's misdeeds, etc., so that people turn their attention towards His kindness, and display their humility and dependence. If rains had been subject to a strict time-table without any deviation, people would have considered rains to be purely subject to apparent causes, and would have become inattentive to Allah's Almighty's power. Here losing hope means losing hope in their contrivances because disappointment with Allah's kindness is kufr (infidelity).

وَمَا بَثَّ فِيهِمَا مِن (and the creatures He has spread in them - 29). The original lexical meaning of دَابَّةٍ ` dabbah' (used in the text and translated as ` creatures' ) is anything which moves about of its own will; later on this word began to be used for animals. This verse states that Allah Almighty has created many creatures which move about on the earth as well as in the sky. The creatures which move about on the earth are all too visible; the ones which move about in the sky could well be the angels as well, and it is quite possible that there may be some animals in the sky so far unknown to man. Briefly, in view of the system of the universe, Allah Almighty has not provided every one with wealth and goods in abundance, rather He has distributed them in accordance with the dictates of wisdom. But the good things of universe which are of general benefit have been provided to everyone. Rain, clouds, earth, sky and the creatures therein have all been created for the benefit of human beings, and they all demonstrate the Oneness of Allah. If after all this, anyone suffers any hardship, he should consider it to be due to his own deeds, and he should do a little heart searching, instead of complaining against Allah Ta’ ala.

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ‌ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best). It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ‌ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best). It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ‌ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best). It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ‌ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best). It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ‌ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best). It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ‌ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best). It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)

Commentary The above verses state the imperfection and temporary nature of the blessings of this world, as against the perfection and permanence of the blessings of the Hereafter. The most important and major condition for obtaining the heavenly blessings in the Hereafter is faith and belief, without which nobody can get them. However, if in addition to faith, one has taken full care of virtuous deeds as well, then one will get the heavenly blessings right from the beginning, otherwise one would get them after being punished for one's sins and shortcomings. That is why the first condition stated in the above verses is belief referred to by the words, "those who believe". Then those particular deeds have been stated without which, according to the rule, the bounties of the Hereafter will not be obtained from the beginning, but after having been punished for one's sins. The rule is there for application in general, but if Allah Ta’ ala wills, He may forgive all the sins of the greatest of the sinners, and give him the blessings of the Hereafter right from the beginning, He is not subject to any rule or code. Now, let us look at those particular virtues and deeds which have been mentioned with such an importance. First virtue: عَلَىٰ رَ‌بِّهِمْ يَتَوَكَّلُونَ (and place their trust in Allah - 36,) meaning those who place their trust in Allah, under all circumstances, in all matters; they do not consider anyone else to be the real cause of anything.

Second virtue: الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ‌ الْإِثْمِ وَالْفَوَاحِشَ (those who abstain from the major sins and from shameless acts - 37). What are major sins? Details have already been stated in the commentary of Surah Nisa'; the author has also given a complete list of major and minor sins in his booklet in Urdu published under the little of "Gunah-e- bay ladhdhat گناہ بےلذّت . The wisdom behind specially mentioning shameless acts, apart from all the other major sins, is that they are not only graver, but also infectious in that they influence others also. Shameless acts include adultery and the acts that precede it as preludes, and those bad deeds which are committed brazenly in public, because they corrupt the whole society and their liability is also very severe. Third virtue: وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُ‌ونَ (and when they get angry, they forgive - 37) This is a moral quality of the highest order, because when love and anger prevail upon someone, they make him blind and deaf, and he loses his ability to distinguish right from wrong, and true from false, rather, he cannot appreciate the results of his own actions. The one who is angry tries his utmost to vent his anger fully upon the one with whom he is angry. That is why Allah Ta’ ala has defined this quality of Mu'mins and virtuous persons that when they are angry, they not only maintain the limits of right and wrong, but also forgo their justified rights.

Fourth virtue: وَالَّذِينَ اسْتَجَابُوا لِرَ‌بِّهِمْ وَأَقَامُوا الصَّلَاةَ (and those who have responded to their Lord [ in submission to Him ] and have established Salah - 38,). ` Responding to the Lord' means to accept Allah's orders immediately, without questioning them, and get ready to obey them, irrespective of whether the order is or is not according to one's liking. This includes carrying out all the obligatory duties and avoiding all the things considered unlawful and undesirable in Islam. But salah being the most important of all the obligations, and having the quality of enabling discharge of other duties and avoidance of unlawful things, has been mentioned prominently. The fifth virtue: وَأَمْرُ‌هُمْ شُورَ‌ىٰ بَيْنَهُمْ (whose affairs are settled with consultation between them - 38). The sense is that in all important affairs where the Shari'ah is silent, they thy consult each other. ` Affairs' have been qualified by us with the word ` important', because the word 'Amr' used in the text signifies importance in common usage. It has been clarified in the explanation of the verse (وَشَاوِرْ‌هُمْ فِي الْأَمْرِ‌) And consult them in the matter - 3:159) of surah ` Al-'Imran that important affairs include affairs of the state as well as important affairs in general. Ibn Kathir has stated that consultation in the important affairs of the state is compulsory. The selection of the head of the state through consultation, ordained by Islam, brought to an end the autocratic rule of kings of the days of ignorance who used to take the state as an inherited estate. As such, Islam laid the foundation of real democracy by ending autocracy. But Islam, unlike western democracies, has not given total authority to the public. There are certain restrictions on the members of the advisory body. So the system of government in Islam is a very moderate one, quite apart from autocracy and western democracy. Please see details in the second volume of Ma'arif ul Qur'an from page 227 to 238. Imam Jassas has stated in Ahkam-ul-Qur'an that this verse has made the importance of consultation evident, and we are under orders to consult wise and far sighted people for taking action in important matters requiring advice, and not to act hurriedly relying only on ourselves. Importance of consultation and its process Khatib Baghdadi has narrated the following statement of Sayyidna Ali ؓ asked the Holy Prophet ﷺ that if, after you we face a situation about which neither the Qur'an has any specific ruling, nor have you given any direction, how should we proceed'?" The Holy Prophet ﷺ replied by saying, اجمعوالہ العابدین من اُمّتی واجعلوہ بینکم شورٰی ولا تقضوا برأی واحد "In such a case, assemble abidin (the worshipping people) of my ummah, and decide the matter by mutual consultation; do not take decision on any individual's single opinion." (Ruh-ul-Ma’ ani, referring to Khatib) In some versions of this narration, the word 'fuqaha' (jurists) also appears alongwith abidin (the worshipping people) which means that the jurists who have understanding of the religion and worshipers are the ones who should be consulted. The author of Ruh-ul-Ma’ ani has stated that if the above process is not followed in consultation, rather irreligious people and people without proper knowledge of religion are consulted, the ill effects would prevail upon the good in their advice. Baihaqi (رح) has narrated in Shu` ab-ul-'Iman from Sayyidna Ibn Umar ؓ that the Holy Prophet ﷺ has said, "Anyone who intends to do something, and he takes that action after consultation, Allah Ta’ ala would guide him towards the best possible option." It means that He will turn that person's direction towards an option that results in his betterment. A similar hadith reported by Sayyidna Hasan ؓ has been reproduced by Bukhari in Al-Adab-ul-Mufrad, and by ` Abd Ibn Humaid in his Musnad that the Holy Prophet ﷺ ، after reciting-the above verse, said: ما تشاور قوم قط الا ھدوا لأرشد أمرھم "When a nation takes an action after mutual consultation, it is surely guided towards the correct course." As reported in a hadith, the Holy Prophet ﷺ said, "So far as your rulers are the best among you, your rich people are generous (enough to spend in the way of Allah and on poor people) and your affairs are decided through mutual consultation, then the back of the earth would be better for you than its belly (i.e. the life would be better than death) but when your rulers are the worst from among you, your rich people are misers and your affairs are given in the charge of women, then the belly of the earth will be better for you than its back (i.e. death will be better than life). (Ruh-ul-Ma’ ani) Sixth virtue:- مِمَّا رَ‌زَقْنَاهُمْ يُنفِقُونَ (who spend out of what We have given to them - 38) It refers to spending for virtuous deeds, such as zakah, obligatory and optional alms. Qur'an usually mentions zakah and sadaqat (alms) immediately after salah. But the mention of mutual consultation immediately after salah and the mention of Zakah after it is perhaps to attract attention to the possibility of utilizing the five times daily salah congregation in mosques for the purpose of consultation also in matters which require mutual consultation. (Ruh-ul-Ma'ani)

Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink. Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses. The Moderate decision between forgiveness and revenge Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge. Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.

Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink. Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses. The Moderate decision between forgiveness and revenge Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge. Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.

Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink. Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses. The Moderate decision between forgiveness and revenge Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge. Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.

Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink. Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses. The Moderate decision between forgiveness and revenge Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge. Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.

Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink. Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses. The Moderate decision between forgiveness and revenge Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge. Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.

Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُ‌ونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink. Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses. The Moderate decision between forgiveness and revenge Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge. Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.

Commentary The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَ‌ضُوا فَمَا أَرْ‌سَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48. Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed. It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children. While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)

Commentary The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَ‌ضُوا فَمَا أَرْ‌سَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48. Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed. It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children. While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)

Commentary The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَ‌ضُوا فَمَا أَرْ‌سَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48. Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed. It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children. While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)

Commentary The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَ‌ضُوا فَمَا أَرْ‌سَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48. Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed. It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children. While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)

Commentary The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَ‌ضُوا فَمَا أَرْ‌سَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48. Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed. It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children. While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)

Commentary The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَ‌ضُوا فَمَا أَرْ‌سَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48. Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed. It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children. While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)

Commentary The first of the above verses (51) was revealed in response to a hostile Jewish demand. As mentioned by Baghawl, Qurtubi and others, the Jews asked the Holy Prophet ﷺ ، "How can we believe in you while you neither see Allah Ta’ ala, nor do you speak to Him face to face, as Sayyidna Musa (علیہ السلام) used to see and converse with Allah Ta’ ala?" The Holy Prophet ﷺ told the Jews that it is wrong to say that Sayyidna Musa (علیہ السلام) has seen Allah Ta’ ala. Then this verse was revealed to announce that it is not possible for any human being to converse with Allah Ta'ala face to face in this world. Sayyidna Musa (علیہ السلام) also did not hear Allah Ta'ala face to face, but only heard the voice from behind a curtain. This verse also tells us that there are only three ways in which Allah Ta'ala speaks to a human being. One is ` wahy' which is infusion of something in the heart. It can happen while one is awake, and it can also happen during sleep in the form of a dream as stated in many ahadith that the Holy Prophet ﷺ said, اُلقِیَ فی روعی (This has been infused in my heart. And the dreams of the prophets (علیہم السلام) are also a form of wahy, because Shaitan cannot find his way in them. In case of dreams, the words do not usually come from Allah Ta’ ala; only the subject matter is infused in the mind which is then rendered by the prophets in their own words. The second way in which Allah may address a person, as mentioned in the above verses, is that Allah speaks from behind a curtain, as happened to Sayyidna Musa (علیہ السلام) on Mount Tur, where he heard the speech of Allah Ta’ ala, but did not see Him. Therefore he asked Allah Ta'ala to show Himself. The reply was in negative, as mentioned by the Holy Qur'an in surah A'raf (7:143). And this curtain which prevents man from seeing Allah Ta'ala is not something which can hide Allah Ta’ ala, because nothing can hide His All-Pervasive Light. Rather, it is the weakness of man's vision that becomes a curtain against seeing Allah. That is why when his vision would be strengthened in Paradise, every dweller of Heaven will be favoured with ability to see Allah Ta’ ala, as per the creed of Ahl-us-Sunnah wal-Jama` ah in accordance with the explanations of correct ahadith. This rule that no one can converse face to face with Allah Ta’ ala, without any curtain in-between, pertains to this world. The specific mention of ` human being' in this verse is because the intention here is to address mankind. Otherwise, apparently Allah Ta'ala does not speak face to face even with the angels, as stated by Sayyidna Jibra'i1 (علیہ السلام) in a narration of Tirmidhi, "I had become very close, and yet there were seventy-thousand more curtains." And if the face to face conversation of the Holy Prophet ﷺ with Allah Ta'ala during the Night of Ascension (Lailat-ul-mi` raj) is proved, as stated by certain learned persons, it would not negate this rule, because that conversation did not take place in this world, but in the Heavens. (Allah knows best). The third method is mentioned in the verse as أَوْ يُرْ‌سِلَ رَ‌سُولًا "that He sends a messenger" (42:51). The messenger could be Jibra'il (علیہ السلام) or any other angel who may carry Allah Ta’ ala's message, and read it out to the prophet. And this has been the most common way. The whole of Glorious Qur'an has been revealed in this fashion through angels. It should be noted that the word ` wahy' has been explained above to mean infusion in mind or heart only, but this word is often used for all kinds of Divine discourses also, as narrated in a lengthy hadith of Bukhari where the message sent through an angel has also been termed as one kind of ` wahy'. And there are two forms in which the angel carries the message. Sometimes he appears in his original form, and sometimes in the human form. (Allah knows best).

مَا كُنتَ تَدْرِ‌ي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن (You did not know earlier what is the Book or what is "Iman', but We have made it a light with which We guide whomsoever we will from among Our slaves - 42:52). This verse is a complement of the subject of the first verse. The gist is that in this world, nobody has ever seen, nor can ever see and converse face to face with Allah Ta’ ala. However, Allah Ta’ ala does send ` wahy' to His chosen bondsmen in three ways described in the first verse. And in accordance with Allah Ta’ ala's practice, ` wahy' is sent to the Holy Prophet ﷺ as well. The demand of Jews that Allah Ta’ ala should speak to him face to face is simply a display of ignorance and hostility. That is why Allah Ta’ ala has stated that whatever knowledge a man obtains, even a prophet for that matter, is all a grant of Allah Ta’ ala. Until Allah Ta’ ala tells them through ` wahy', they would neither be aware of any Book nor would they know the details of faith. Unawareness of the Book before ` wahy' is quite obvious; absence of knowledge of faith means that its details, rules and regulations, and its exalted place become known to a prophet after ` wahy', not before it, otherwise it is proved with consensus of the ummah that whomever Allah chooses to make His Messenger or Prophet, He gives him faith and belief right from the beginning of his birth; his faith is engraved in his nature. These chosen people are firm believers, even before prophethood and before ` wahy' is sent to them. Principles of belief become a part of their nature and behaviour. That is why all the prophets were opposed by their people and they piled up all sorts of allegations against them, but no one had ever accused a prophet of idolatry, even before he was appointed as a prophet. Qurtubi, in his Tafsir, and Qadi ` Ayad in Shifa' have dealt with this subject in full detail. Alhamdulillah the commentary on Surah Shura ends here.

مَا كُنتَ تَدْرِ‌ي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن (You did not know earlier what is the Book or what is "Iman', but We have made it a light with which We guide whomsoever we will from among Our slaves - 42:52). This verse is a complement of the subject of the first verse. The gist is that in this world, nobody has ever seen, nor can ever see and converse face to face with Allah Ta’ ala. However, Allah Ta’ ala does send ` wahy' to His chosen bondsmen in three ways described in the first verse. And in accordance with Allah Ta’ ala's practice, ` wahy' is sent to the Holy Prophet ﷺ as well. The demand of Jews that Allah Ta’ ala should speak to him face to face is simply a display of ignorance and hostility. That is why Allah Ta’ ala has stated that whatever knowledge a man obtains, even a prophet for that matter, is all a grant of Allah Ta’ ala. Until Allah Ta’ ala tells them through ` wahy', they would neither be aware of any Book nor would they know the details of faith. Unawareness of the Book before ` wahy' is quite obvious; absence of knowledge of faith means that its details, rules and regulations, and its exalted place become known to a prophet after ` wahy', not before it, otherwise it is proved with consensus of the ummah that whomever Allah chooses to make His Messenger or Prophet, He gives him faith and belief right from the beginning of his birth; his faith is engraved in his nature. These chosen people are firm believers, even before prophethood and before ` wahy' is sent to them. Principles of belief become a part of their nature and behaviour. That is why all the prophets were opposed by their people and they piled up all sorts of allegations against them, but no one had ever accused a prophet of idolatry, even before he was appointed as a prophet. Qurtubi, in his Tafsir, and Qadi ` Ayad in Shifa' have dealt with this subject in full detail. Alhamdulillah the commentary on Surah Shura ends here.

مَا كُنتَ تَدْرِ‌ي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن (You did not know earlier what is the Book or what is "Iman', but We have made it a light with which We guide whomsoever we will from among Our slaves - 42:52). This verse is a complement of the subject of the first verse. The gist is that in this world, nobody has ever seen, nor can ever see and converse face to face with Allah Ta’ ala. However, Allah Ta’ ala does send ` wahy' to His chosen bondsmen in three ways described in the first verse. And in accordance with Allah Ta’ ala's practice, ` wahy' is sent to the Holy Prophet ﷺ as well. The demand of Jews that Allah Ta’ ala should speak to him face to face is simply a display of ignorance and hostility. That is why Allah Ta’ ala has stated that whatever knowledge a man obtains, even a prophet for that matter, is all a grant of Allah Ta’ ala. Until Allah Ta’ ala tells them through ` wahy', they would neither be aware of any Book nor would they know the details of faith. Unawareness of the Book before ` wahy' is quite obvious; absence of knowledge of faith means that its details, rules and regulations, and its exalted place become known to a prophet after ` wahy', not before it, otherwise it is proved with consensus of the ummah that whomever Allah chooses to make His Messenger or Prophet, He gives him faith and belief right from the beginning of his birth; his faith is engraved in his nature. These chosen people are firm believers, even before prophethood and before ` wahy' is sent to them. Principles of belief become a part of their nature and behaviour. That is why all the prophets were opposed by their people and they piled up all sorts of allegations against them, but no one had ever accused a prophet of idolatry, even before he was appointed as a prophet. Qurtubi, in his Tafsir, and Qadi ` Ayad in Shifa' have dealt with this subject in full detail. Alhamdulillah the commentary on Surah Shura ends here.

Commentary This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْ‌سَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best. Ha Meem- Only Allah knows its meaning. وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.

Commentary This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْ‌سَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best. Ha Meem- Only Allah knows its meaning. وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.

Commentary This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْ‌سَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best. Ha Meem- Only Allah knows its meaning. وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْ‌نَا الْقُرْ‌آنَ لِلذِّكْرِ‌ فَهَلْ مِن مُّدَّكِرٍ‌ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.

A Preacher must not give up his preaching due to disappointment أَفَنَضْرِ‌بُ عَنكُمُ الذِّكْرَ‌ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِ‌فِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.

A Preacher must not give up his preaching due to disappointment أَفَنَضْرِ‌بُ عَنكُمُ الذِّكْرَ‌ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِ‌فِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.

A Preacher must not give up his preaching due to disappointment أَفَنَضْرِ‌بُ عَنكُمُ الذِّكْرَ‌ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِ‌فِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.

A Preacher must not give up his preaching due to disappointment أَفَنَضْرِ‌بُ عَنكُمُ الذِّكْرَ‌ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِ‌فِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.

A Preacher must not give up his preaching due to disappointment أَفَنَضْرِ‌بُ عَنكُمُ الذِّكْرَ‌ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِ‌فِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.

Commentary جَعَلَ لَكُمُ الْأَرْ‌ضَ مَهْدًا (has made the earth a cradle for you - 10) meaning that the comfort provided by the earth is that of a cradle; its apparent look of being a plain floor does not negate its being spherical.

Commentary جَعَلَ لَكُمُ الْأَرْ‌ضَ مَهْدًا (has made the earth a cradle for you - 10) meaning that the comfort provided by the earth is that of a cradle; its apparent look of being a plain floor does not negate its being spherical.

وَجَعَلَ لَكُم مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْ‌كَبُونَ (and has made for you the boats and the cattle that you ride, - 12). There are two kinds of means of transport employed by man - one those vehicles which are made by man himself, and two the animals in whose creation human effort is not involved at all. 'Boats' include all kinds of man-made vehicles, and 'cattle' include all the animals used for riding. Both these means of transport are great blessings of Allah Ta’ ala. That cattle are Allah's great blessings is obvious, because despite their being many times stronger than man, Allah Almighty has made them so submissive to him that even a child leads them to wherever he wants through a hatter or mor-string. Similarly the man made vehicles, right from the bicycles to the aeroplanes and the space-crafts are also great blessings of Allah Almighty, because they are, though, made by man apparently, there is no other than Allah Ta’ ala who has provided man with ability and techniques to manufacture them? Allah Almighty, the All-Powerful is the One Who has endowed the human intellect with the power that moulds iron like wax. And besides, all the raw materials used in their manufacturing and their properties are direct creations of Allah Almighty.

ثُمَّ تَذْكُرُ‌وا نِعْمَةَ رَ‌بِّكُمْ (then recall the favour of your Lord - 13). This tells us that a sensible and alert person should not display negligence, carelessness or his need-free of the divine help while enjoying the blessings of the Actual Benefactor, rather he should acknowledge that it is a reward from Allah Almighty, obliging him to be grateful and to display his impotence and humility. Actually this is the difference between an infidel and a Mu'min that an infidel uses the good things of this world carelessly and negligently, while the Mu'min congnizant of the blessings of Allah bows his head to Allah Almighty in humility. It is for this reason that the Qur'an and hadith have taught supplications for patience, steadfastness and gratefulness, and if anyone makes a habit of supplicating those prayers in his daily life while getting up, sitting down, walking about, etc., then all his (or hers) permissible activities turn into acts of worship. These supplications are collected by ` Allamah Ibn-ul-Jazri in his book Al-Hisn-ul-Hasin, and Maulana Thanawi in Munajat-e-Maqbul. Supplications of a traveler سُبْحَانَ الَّذِي سَخَّرَ‌ لَنَا هَـٰذَا (Pure is the One who has subjugated this for us - 13). These words of supplication are to be said when mounting a transport. This was the practice of the Holy Prophet ﷺ according to many narrations. The mustahab (preferable) way to ride a transport, as stated by Sayyidna ` Ali ؓ ، is to say بِسْمِ اللَّـهِ :'Bismillah' (With the name of Allah) when one is putting the first foot on the animal or the vehicle, and after one has set himself or herself on the transport, one should say الْحَمْدُ لِلَّـهِ Alhamdulillah' (All praise belongs to Allah), and then one should say the words mentioned in this verse from سُبْحَانَ الَّذِي سَخَّرَ‌ لَنَا هَـٰذَا وَمَا كُنَّا لَهُ مُقْرِ‌نِينَ وَإِنَّا إِلَىٰ رَ‌بِّنَا لَمُنقَلِبُونَ (Qurtubi). Moreover according to some reports, the Holy Prophet ﷺ ، after saying these words, used to supplicate in the following words also: اَللَّھُمَّ اَنتَ الصَّاحِبُ فِی السَّفَرِ وَ الخلِیفَۃُ فِی الاَھلِ وَالمالِ اَللَّھُمَّ اِنِّی اَعُوذُبِکَ مَن وَّعثَآءِ السَّفَرِ وَ کَآا ؓ بَۃِ المُنقَلَبِ ، وَالحَورِ بعدَ الکَورِ وَ سُوءِ المَنظَر فِی الاَھلِ وَالمَالِ ۔ "0 Allah, you are my companion in the journey, and my substitute for my family. 0 Allah, I seek your refuge from the sufferings of the journey, and from coming back in a sad situation, and from a bad state of being after a good one, and from a bad scenario appearing to me about my family and my belongings." According to one narration, the following words are added to the above supplication, اللَّھُمَّ لَٓا اِلٰہَ اِلَّا اَنتِ ، ظَلَمتُ نَفسِی فاغفِر لِی اِنَّہُ لَا یَغفِرُ الذُّنُوبَ اِلَّا اَنتَ 0 Allah, there is no god but You. I have done wrong to myself; so forgive me. Surely, no one can forgive the sins, but You alone. (Qurtubi) وَمَا كُنَّا لَهُ مُقْرِ‌نِينَ (and we were not able to have control over it - 13). This statement is as true for mechanical means of transport as for cattle and animals, because if Allah Ta’ ala had not created their raw materials, or had not endowed them with their particular properties, or had not endowed the human intellect with capability to discover those properties, even the whole universe, acting together in unison, could not have produced these vehicles.

وَإِنَّا إِلَىٰ رَ‌بِّنَا لَمُنقَلِبُونَ (and of course, towards our Lord we have to return - 14). These words teach us that every time a man embarks on a journey, he should think of his last arduous journey to the Hereafter also, which one has to undertake in all circumstances; - and the only way to make it easy is to have a vehicle of good deeds.

وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of 'offspring' the fallacy of their claim has been pointed out on pure logical ground. The gist of the argument is that had Allah any offspring, that offspring will have been His part, because a son is a part of his father, and it is a rule of logic that an entity that consists of parts is dependent upon its parts for its full existence. This will then necessarily mean that Allah Ta’ ala is also dependent on His offspring, which is obviously impossible, because dependence of any kind, being a negation of the Divine Majesty, is out of question in Allah's case.

وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of 'offspring' the fallacy of their claim has been pointed out on pure logical ground. The gist of the argument is that had Allah any offspring, that offspring will have been His part, because a son is a part of his father, and it is a rule of logic that an entity that consists of parts is dependent upon its parts for its full existence. This will then necessarily mean that Allah Ta’ ala is also dependent on His offspring, which is obviously impossible, because dependence of any kind, being a negation of the Divine Majesty, is out of question in Allah's case.

وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of 'offspring' the fallacy of their claim has been pointed out on pure logical ground. The gist of the argument is that had Allah any offspring, that offspring will have been His part, because a son is a part of his father, and it is a rule of logic that an entity that consists of parts is dependent upon its parts for its full existence. This will then necessarily mean that Allah Ta’ ala is also dependent on His offspring, which is obviously impossible, because dependence of any kind, being a negation of the Divine Majesty, is out of question in Allah's case.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it. وَهُوَ فِي الْخِصَامِ غَيْرُ‌ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.

Commentary وَإِذْ قَالَ إِبْرَ‌اهِيمُ (And [ recall ] when Ibrahim said to his father and to his people, 43:26) At the end of the previous verses, Allah Ta’ ala had stated that the 'mushrikin' (polytheists) of Arabia had no argument in favour of their 'shirk' (polytheism) except that they were carrying on the customs of their forefathers. Obviously, sticking to such customs against logical and historical arguments is far from truth and justice. Now the point made in the present verses is that, even if they are adamant on following their ancestors, why do they not follow Sayyidna Ibrahim (علیہ السلام) who is the most noble of their ancestors, and it is taken by themselves as a matter of pride to be among his offspring. He was not only a believer in 'tauhid' (Oneness of Allah) who emphatically directed all his children to remain adherent to this belief, but his life-long behavior also indicates that following forefathers against logical and historical proofs is not permissible. When he was ordained prophethood in the world, all his people were polytheists in pursuit of the customs of their forefathers, but he, instead of blindly following his forefathers, announced his dissociation from his people, according to the dictates of positive proofs; hence his declaration: إِنَّنِي بَرَ‌اءٌ مِّمَّا تَعْبُدُونَ "I disown that which you worship" (43:26). We find from this verse that if anyone lives among a group or people who are misguided or involved in bad deeds, and his silence about their attitude may be construed as being agreeable to them, then it is not enough for him to simply correct his own beliefs and deeds, rather he has to disown their beliefs and deeds as well. This is what Sayyidna Ibrahim (علیہ السلام) did - he not only made his belief and actions distinctly different in practice, but he also disowned their belief and deeds vocally.

Commentary وَإِذْ قَالَ إِبْرَ‌اهِيمُ (And [ recall ] when Ibrahim said to his father and to his people, 43:26) At the end of the previous verses, Allah Ta’ ala had stated that the 'mushrikin' (polytheists) of Arabia had no argument in favour of their 'shirk' (polytheism) except that they were carrying on the customs of their forefathers. Obviously, sticking to such customs against logical and historical arguments is far from truth and justice. Now the point made in the present verses is that, even if they are adamant on following their ancestors, why do they not follow Sayyidna Ibrahim (علیہ السلام) who is the most noble of their ancestors, and it is taken by themselves as a matter of pride to be among his offspring. He was not only a believer in 'tauhid' (Oneness of Allah) who emphatically directed all his children to remain adherent to this belief, but his life-long behavior also indicates that following forefathers against logical and historical proofs is not permissible. When he was ordained prophethood in the world, all his people were polytheists in pursuit of the customs of their forefathers, but he, instead of blindly following his forefathers, announced his dissociation from his people, according to the dictates of positive proofs; hence his declaration: إِنَّنِي بَرَ‌اءٌ مِّمَّا تَعْبُدُونَ "I disown that which you worship" (43:26). We find from this verse that if anyone lives among a group or people who are misguided or involved in bad deeds, and his silence about their attitude may be construed as being agreeable to them, then it is not enough for him to simply correct his own beliefs and deeds, rather he has to disown their beliefs and deeds as well. This is what Sayyidna Ibrahim (علیہ السلام) did - he not only made his belief and actions distinctly different in practice, but he also disowned their belief and deeds vocally.

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ (And he made it a word lasting among his posterity.) It means that Ibrahim t did not keep the belief in 'tauhid' restricted to himself, rather he emphasized upon his posterity also to remain firm on this faith, as a result of which a large number of his posterity adhered to tauhid. In Makkah and its surroundings, there were many blessed souls, even till the advent of the Holy Prophet ﷺ ، who had remained steadfast in the original 'din' of Sayyidna Ibrahim (علیہ السلام) . We learn from this verse that it is one of the obligatory duties of a Muslim to try his best to put his or her children on the path of the correct religion and to make them practice it throughout their lives. The Holy Qur'an tells us that Sayyidna Yaqub (علیہ السلام) also had directed his sons, shortly before his death, to remain firm on the correct faith. As such, it is necessary, as a consistent practice of the prophets, to employ one's best possible efforts to reform the morals and deeds of his or her children. So to say, there are many ways to reform one's offspring which should be used according to the situation, but Shaikh Abdul Wahhab Sha` rani (رح) has said in his book Lata'if-ul-Minan wal-Akhlaq that the most effective way for the betterment of one's offspring in matters pertaining to 'din' is that the parents should pray to Allah regularly to make them true practicing Muslims . Alas! The negligence of parents from this easy way is becoming very common these days, and the parents themselves are witnessing the ill effects of this negligence.

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ (And he made it a word lasting among his posterity.) It means that Ibrahim t did not keep the belief in 'tauhid' restricted to himself, rather he emphasized upon his posterity also to remain firm on this faith, as a result of which a large number of his posterity adhered to tauhid. In Makkah and its surroundings, there were many blessed souls, even till the advent of the Holy Prophet ﷺ ، who had remained steadfast in the original 'din' of Sayyidna Ibrahim (علیہ السلام) . We learn from this verse that it is one of the obligatory duties of a Muslim to try his best to put his or her children on the path of the correct religion and to make them practice it throughout their lives. The Holy Qur'an tells us that Sayyidna Yaqub (علیہ السلام) also had directed his sons, shortly before his death, to remain firm on the correct faith. As such, it is necessary, as a consistent practice of the prophets, to employ one's best possible efforts to reform the morals and deeds of his or her children. So to say, there are many ways to reform one's offspring which should be used according to the situation, but Shaikh Abdul Wahhab Sha` rani (رح) has said in his book Lata'if-ul-Minan wal-Akhlaq that the most effective way for the betterment of one's offspring in matters pertaining to 'din' is that the parents should pray to Allah regularly to make them true practicing Muslims . Alas! The negligence of parents from this easy way is becoming very common these days, and the parents themselves are witnessing the ill effects of this negligence.

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ (And he made it a word lasting among his posterity.) It means that Ibrahim t did not keep the belief in 'tauhid' restricted to himself, rather he emphasized upon his posterity also to remain firm on this faith, as a result of which a large number of his posterity adhered to tauhid. In Makkah and its surroundings, there were many blessed souls, even till the advent of the Holy Prophet ﷺ ، who had remained steadfast in the original 'din' of Sayyidna Ibrahim (علیہ السلام) . We learn from this verse that it is one of the obligatory duties of a Muslim to try his best to put his or her children on the path of the correct religion and to make them practice it throughout their lives. The Holy Qur'an tells us that Sayyidna Yaqub (علیہ السلام) also had directed his sons, shortly before his death, to remain firm on the correct faith. As such, it is necessary, as a consistent practice of the prophets, to employ one's best possible efforts to reform the morals and deeds of his or her children. So to say, there are many ways to reform one's offspring which should be used according to the situation, but Shaikh Abdul Wahhab Sha` rani (رح) has said in his book Lata'if-ul-Minan wal-Akhlaq that the most effective way for the betterment of one's offspring in matters pertaining to 'din' is that the parents should pray to Allah regularly to make them true practicing Muslims . Alas! The negligence of parents from this easy way is becoming very common these days, and the parents themselves are witnessing the ill effects of this negligence.

Commentary Allah Ta ala has in these verses, has replied to an objection of the pagans of Arabia used to be raised against the Holy Prophet صلی اللہ علیہ . Actually, they were not prepared to accept, at the first place, that a man could be a messenger of Allah Ta’ ala. The Holy Qur'an has referred, at many places, to their objection that they could not accept Sayyidna Muhammad ﷺ as a messenger of Allah, while he eats and drinks and walks about in the market places like any ordinary man. When it was clarified through many verses of the Qur'an that not only the Holy Prophet ﷺ ، but all the prophets who came to this world, were human beings, they started advancing another argument that if prophethood had to be bestowed upon a human being, why was it not given to some wealthy man of a high rank and position from Makkah or 'if instead of the Holy Prophet ﷺ who was not so wealthy? According to some narrations, they had proposed the names of Walid Ibn Mughirah and ` Utbah Ibn Rabi` ah from Makkah, and ` Urwah Ibn Masud Thaqafi, Habib Ibn ` Amr Thaqafi or Kinanah Ibn ` Abdiyalil from Ta'if. (Ruh-ul-Ma ani) Allah Almighty has given two answers to this objection. The second answer is found in the next verses which will be explained there, while the present verse (32) has provided the first answer in the words, "Is it they who distribute the mercy of your Lord?" "Mercy of your Lord" refers here to 'prophethood' and the gist of the answer is that appointing someone as a prophet is a mercy from Allah which he bestows upon and allocates to human beings on the basis of His absolute wisdom, and according to His exclusive discretion for which He needs not to consult anyone, nor has anyone a right to interfere with it. You have no concern with distribution of prophethood so that your advice should be sought before anyone is made a prophet. Your intellect and understanding is too deficient to be entrusted with selecting suitable persons for the office of prophethood, or for the distribution of this divine mercy among people. How can you distribute among people an office as high as prophethood, while you have no ability to distribute something that is much lower and easier, that is, your economy. You are not good enough even to carry out the distribution of your wealth and means of sustenance. We know that if you are entrusted with this responsibility, you will not be able to manage it even for one day, and the whole system will simply collapse. That is why Allah Ta’ ala has not assigned the distribution of provisions in this world to you; rather He has kept it in His own hands. Since this comparatively ordinary work cannot be entrusted to you, how can a great job like distribution of prophethood be given in your hands? This is what the above verses mean, but in the context of replying to the 'mushrikin', many economic principles are laid down and indications are given by Allah Ta’ ala regarding the economic system of the world; their brief explanation is necessary here.

The Natural system of Distribution of wealth نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ (We have distributed among them their livelihood). This is to say that Allah in His infinite wisdom, has devised such a system for the world that everybody is dependent on another for meeting his needs. Thus all the people, bound in this mutual inter-dependence, are fulfilling the needs of the whole society. This verse has made it quite clear that Allah Almighty has not assigned the work of distributing livelihood to any human organization or authority that works out a plan (as claimed by the socialist theory) how to define the needs of a society, how to meet those needs, how to allocate the means of production to various channels, and how to distribute the income, and on what basis. Instead, all these functions rest with Allah Ta’ ala. What it means is that by making every person dependent upon another, an automatic system has been developed that may solve these issues, with the only condition that it is not hindered by unnatural factors like monopolies etc. This system of mutual interdependence is known in modern economic terminology as the 'supply and demand mechanism'. The natural law of 'supply and demand' is that shortage in the supply of an item results in an increase in its price, and thus attracts more factors of production towards its production, so that they may earn more profit. But when the production outpaces the demand, its prices decrease, and so does the profit, thereby diverting the means of production towards more profitable items. Islam has employed this natural mechanism of supply and demand to produce and distribute wealth, and has not assigned the distribution of livelihood to any organization under ordinary circumstances. The reason is that human planning, however advanced it may be, cannot take into account every element of human necessities; such social issues are usually resolved through a natural process that works in an automatic manner. If such problems are entrusted to human planning, it can only result in artificial restraints imposed on the natural human freedom. For example, the fact that the hours of daylight are for working, and the night is meant for sleeping was not determined by any social contract or by human planning; it came about through nature's automatic process. Similarly, who should marry whom is automatically arranged in accordance with the natural system of personal inclinations; nobody has even thought of arranging it through planning. If the question of selecting a particular field of academic specialization is entrusted to the planning of a government, instead of one's own inclination and taste, it will result in nothing but coercion and compulsion which may, in turn, disturb and spoil the natural human life. Similarly, the economic system is taken care of by Allah's wisdom and power; everybody knows in his heart what he wants to do, which job is more suitable for him, and which he can perform properly. As such, everybody, even if he is a sweeper, is happy loving his work, and is proud of it. However, unlike capitalism, Islam has not given so much freedom to the individuals as allows them to accumulate wealth by any means, lawful or unlawful, and deprive others of their livelihood. Islam has therefore drawn a clear line between halal (permissible) and Haram (impermissible) sources of income. It has, on the one hand, totally prohibited usury or interest, speculative transactions, hoarding and gambling (which in its technical sense in Islamic law is much more general than its lexical meaning in English), and on the other hand, has levied zakah, ` ushr, etc., even on permitted income. And thus Islam has closed the doors of those social ills that are found in the present day capitalistic system. If despite all this, monopolies are created at any time, government has been permitted to intervene and break them up. Details on this subject can be seen in the author's Urdu books on 'The Issue of Interest' 'Distribution of Wealth in Islam' and 'Economic Reforms in Islamic System'. The truth about economic equality وَرَ‌فَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَ‌جَاتٍ (and have raised some of them over others in ranks). This tells us that economic equality, in the sense that the income of all the individuals of this world should be equal, is neither desirable nor practically feasible. The reason is that Allah Ta’ ala has charged every member of this universe with some duties, and has given them rights in proportion to their obligations. All the creatures, excepting man, are liable for the least duties in the sense that there is nothing like lawful, unlawful or prohibited for them, and hence they have the least rights. Accordingly, man has been given vast freedom in dealing with them; he can use them in any way for his benefit, subject to some minor restrictions. He uses some animals as his food, some he rides and some creatures are trodden under his feet, but these things are not considered to be the denial of the rights of those creatures, because their duties are very few, hence their rights are also to that proportion. Human beings and jinns have been given more responsibilities in their duties than any other creature of this universe in that they are accountable to Allah Ta’ ala in each utterance, each deed each move and each movement; if they do not carry out their duties, they are liable to punishment in the Hereafter. That is the reason why Allah Ta’ ala has given much more rights to human beings and jinns as compared to other creatures. And then, even among human beings, those whose duties and obligations are more than others have been given more rights as well. As such, prophets (علیہم السلام) whose responsibilities exceed those of all other human beings, were given more rights than others in many respects. The same principle has been applied by Allah Ta’ ala to the economic system also. Allah has given economic advantages and rights to anyone in accordance with his duties and obligations. It is obvious that equality in duties and obligations is not possible, and differences are unavoidable. It is simply not feasible that everybody's economic benefits i.e. income and duties be exactly equal, because they depend on one's natural abilities which include physical strength, health, intellectual power, age, level of intelligence, efficiency and quickness; it is obvious to everyone that it is beyond the capability of even the most advanced communist state to create homogeneity and equality among people in respect of these qualities. When differences in the abilities of human beings are unavoidable, there have to be differences in their economic duties. And since economic rights are linked with these duties, differences in economic rights i.e. incomes are also unavoidable, because if everybody's income is made equal, while duties continue to be different, equity and justice cannot be established. It is now quite evident that complete equality in incomes can never be fair at any time. As such the communist claim that equality will be achieved in the ultimate stage of completion of communism is neither practicable nor equitable. To determine whose duties are more and whose are less and to determine their rights accordingly is an extremely sensitive and difficult task, and man does not have any perfect standard, as yet, to measure it. Sometimes one gets the feeling that an expert and experienced engineer has earned in only one hour what a common unskilled laborer could not, even by carrying tons of earth during the whole day. But in all fairness, one has to concede that the whole day's carefree hard work of the laborer just cannot match the burden of responsibility of the engineer. Besides, the income of the engineer is not compensation for only one hour's work, but it really is compensation partly for the exercise of the mind, burning of the mid-night oil and effort put in to get engineering education and training, and then in getting experience and expertise. In its early days, communism has accepted the differences in incomes and as such there are vast differences in the incomes of different categories of the populace in all the communist countries. But where they have slipped is that they have given control over all means of production to the government, thereby determination of duties and commensurate distribution of incomes has also come under the control of the government. As mentioned earlier, man does not have a perfect standard to measure that the rights are in accordance with one's duties; as such a few functionaries of the government in communist countries have the power to dole out, as much as they want, to any person and withhold, as much as they want from anyone. In the first place, such discretionary powers give rise to corruption, nepotism etc. Secondly, even if one presumes that all the functionaries of the government are angels, and they truly desire to distribute the incomes in the country according to the dictates of justice and equity, then what is the measure through which they may be able to determine the difference in the duties of an engineer and a laborer, and in that context what should be the difference between their incomes? The fact is that the right decision in this matter is beyond human understanding, and that is why it has been kept in the domain of nature. This is what Allah Ta’ ala has hinted at in the verse under discussion which says, "and have raised some of them over others in ranks". Instead of leaving human beings determine this difference, Allah Ta’ ala has kept it in His own hands in the sense that by associating others in the fulfillment of everyone's needs, a system has been developed where everyone is constrained to pay the other's rightful dues for the fulfillment of his own needs. Here also, the mechanism of supply and demand based upon mutual dependence, determines everybody's income. In other words, everyone determines for himself the compensation that is adequate for the responsibilities he has undertaken; if he is offered less than that, he will not agree, and if he demands more than that, the other person will not agree to get the work done by him. This is exactly what the verse says: "so that some of them may put some other to work." ) meaning that Allah has made the incomes of the people different, so that one person may employ another; if their incomes had been the same, nobody will have been of use to another person. Of course, in abnormal situations, big capitalists may take undue advantage of this natural system of supply and demand, and may compel poor people to work for lesser wages than their actual entitlement. In order to prevent this, Islam has, in the first place, given thorough injunctions of halal (lawful) and haram (unlawful), and a wide-ranged code of ethics based on the concept of the Day of Retribution. But if at any time, such a situation does appear, then the Islamic government has been given an authority to determine the wages and salaries during those abnormal conditions. But this authorization is limited to the abnormal conditions, and there is no need to let the government have control of all means of production for this purpose, because its harm far outweighs its gains.The Meaning of Islamic equality It is quite clear from the above discussion that complete equality in incomes is neither a requirement of equity and justice, nor has it been actually established anywhere; It is not possible or desired in Islam either. Of course, the equality that Islam has established is in the matters of law, social behavior and in honoring the rights of everyone. What it means is that everybody is equal in exercising one's legal, civil and social rights for obtaining his economic dues as determined by the natural system mentioned above. What it does not mean is that a rich man or a man of rank and position should obtain his right with ease and dignity, while a poor man has to knock on the doors and has to lose his respect and dignity to obtain his rights, or that the law should protect the rights of the rich, and leave the poor to fend for themselves. This kind of inequality is not tolerable in Islam, and this is what Sayyidna Abu Bakr Siddiq ؓ had said in one of his addresses: وَاللہ ما عندی اقویٰ من الضعیف حتّٰی اخذ الحق لہ ولا عندی اضعف من القویّ حتّی اخذ الحقّ منہ۔ "I swear by Allah that nobody is more forceful to me than a weak man until I cause his right to be given to him, and nobody is weaker than a powerful man till I obtain from him the right of the weak one." Islamic equality, therefore, from the purely economic point of view means that everybody should have equal opportunities to earn livelihood, and Islam does not tolerate that a few wealthy persons should control and monopolize the sources of wealth whereas small traders should be unable to do business in the market place. By forbidding interest, speculative transactions, gambling, hoarding, monopolistic trade agreements, and by applying zakah, ` ushr, kharaj, maintenance allowances, alms and other compulsory payments, an environment of freedom has been created in which every individual can get an opportunity of earning livelihood according to his ability, endeavor and investment. A prosperous society can be built upon this foundation. The differences in incomes which remain despite all this are actually unavoidable, and cannot be erased just as the differences in human beings in respect of beauty and elegance, health and vigor, sense and intelligence and offspring and progeny cannot be wiped out.

Commentary Superiority is not based upon wealth and property This is the second reply to the infidels of Makkah for their question why prophethood was not bestowed upon some very rich and wealthy person of Makkah or Ta'if? The gist of the answer is that some qualities and abilities are undoubtedly necessary for choosing someone as a prophet. But abundance of riches and wealth cannot be taken as the basis of this choice. Wealth and property are so worthless in Allah's view that if there was no apprehension of all the people becoming disbelievers, He will have showered gold and silver upon all the infidels. The Holy Prophet ﷺ has stated, in a hadith reported by Tirmidhi, لو کانت الدّنیا تعدل عند اللہ جناح بعوضۃِ ما سقی کافراً منھاشربۃ مَاء "If the worth of the whole world, in Allah's sight, had been equal to that of one wing of a mosquito, Allah Ta` ala will not have given even one drop of water from this world to an infidel (kafir) " This tells us that neither abundance of wealth and property owned by someone can be a cause of his superiority, nor can one's poverty be taken as an indication of his being lower in rank. As for those excellent qualities which are necessary for prophethood, they are found in the Holy Prophet ﷺ ، to their perfection. Their objection is, therefore, false and baseless. The statement in these verses that if gold and silver had been showered upon all the infidels, all the people will have become disbelievers is meant for most of the people. Even today, there are people who are certain that if they become disbelievers, they will get abundance of riches and wealth, but they do not lose their faith for the sake of wealth and property; such people will have remained steadfast to their belief and faith, perhaps even at that time, but the number of such people will have been very little indeed.

Commentary Superiority is not based upon wealth and property This is the second reply to the infidels of Makkah for their question why prophethood was not bestowed upon some very rich and wealthy person of Makkah or Ta'if? The gist of the answer is that some qualities and abilities are undoubtedly necessary for choosing someone as a prophet. But abundance of riches and wealth cannot be taken as the basis of this choice. Wealth and property are so worthless in Allah's view that if there was no apprehension of all the people becoming disbelievers, He will have showered gold and silver upon all the infidels. The Holy Prophet ﷺ has stated, in a hadith reported by Tirmidhi, لو کانت الدّنیا تعدل عند اللہ جناح بعوضۃِ ما سقی کافراً منھاشربۃ مَاء "If the worth of the whole world, in Allah's sight, had been equal to that of one wing of a mosquito, Allah Ta` ala will not have given even one drop of water from this world to an infidel (kafir) " This tells us that neither abundance of wealth and property owned by someone can be a cause of his superiority, nor can one's poverty be taken as an indication of his being lower in rank. As for those excellent qualities which are necessary for prophethood, they are found in the Holy Prophet ﷺ ، to their perfection. Their objection is, therefore, false and baseless. The statement in these verses that if gold and silver had been showered upon all the infidels, all the people will have become disbelievers is meant for most of the people. Even today, there are people who are certain that if they become disbelievers, they will get abundance of riches and wealth, but they do not lose their faith for the sake of wealth and property; such people will have remained steadfast to their belief and faith, perhaps even at that time, but the number of such people will have been very little indeed.

Commentary Superiority is not based upon wealth and property This is the second reply to the infidels of Makkah for their question why prophethood was not bestowed upon some very rich and wealthy person of Makkah or Ta'if? The gist of the answer is that some qualities and abilities are undoubtedly necessary for choosing someone as a prophet. But abundance of riches and wealth cannot be taken as the basis of this choice. Wealth and property are so worthless in Allah's view that if there was no apprehension of all the people becoming disbelievers, He will have showered gold and silver upon all the infidels. The Holy Prophet ﷺ has stated, in a hadith reported by Tirmidhi, لو کانت الدّنیا تعدل عند اللہ جناح بعوضۃِ ما سقی کافراً منھاشربۃ مَاء "If the worth of the whole world, in Allah's sight, had been equal to that of one wing of a mosquito, Allah Ta` ala will not have given even one drop of water from this world to an infidel (kafir) " This tells us that neither abundance of wealth and property owned by someone can be a cause of his superiority, nor can one's poverty be taken as an indication of his being lower in rank. As for those excellent qualities which are necessary for prophethood, they are found in the Holy Prophet ﷺ ، to their perfection. Their objection is, therefore, false and baseless. The statement in these verses that if gold and silver had been showered upon all the infidels, all the people will have become disbelievers is meant for most of the people. Even today, there are people who are certain that if they become disbelievers, they will get abundance of riches and wealth, but they do not lose their faith for the sake of wealth and property; such people will have remained steadfast to their belief and faith, perhaps even at that time, but the number of such people will have been very little indeed.

Commentary وَمَن يَعْشُ عَن ذِكْرِ‌ الرَّ‌حْمَـٰنِ (And whoever makes himself blind against the advice of the Rahman, We assign for him a devil who accompanies him all the time - 43:36) It means that whoever knowingly turns a blind eye towards Allah's advice i.e. the Holy Qur'an and wahy, Allah assigns to him a devil who accompanies him all the time in this world to prevent him from virtuous deeds, and to divert him towards evil. When such a man is resurrected in the Hereafter, his devil will also be with him, till they both are pushed in Hell. (Qurtubi). We learn from this that the punishment one gets even in this world for turning away from Allah's remembrance is that he gets into bad company and 'shaitans' (devils), whether from humans or from jinns, keep diverting him from virtues to vices. He commits vices but thinks that he is doing very well. (Qurtubi). This devil who is assigned to such a person, as mentioned here, is in addition to the 'Shaitan' (Satan) who is attached to every believer and disbeliever, because that 'shaitan' (Shaitan) does leave the man alone at certain specific times, whereas this devil accompanies him all the time. (Bayan-ul-Qur an)

Commentary وَمَن يَعْشُ عَن ذِكْرِ‌ الرَّ‌حْمَـٰنِ (And whoever makes himself blind against the advice of the Rahman, We assign for him a devil who accompanies him all the time - 43:36) It means that whoever knowingly turns a blind eye towards Allah's advice i.e. the Holy Qur'an and wahy, Allah assigns to him a devil who accompanies him all the time in this world to prevent him from virtuous deeds, and to divert him towards evil. When such a man is resurrected in the Hereafter, his devil will also be with him, till they both are pushed in Hell. (Qurtubi). We learn from this that the punishment one gets even in this world for turning away from Allah's remembrance is that he gets into bad company and 'shaitans' (devils), whether from humans or from jinns, keep diverting him from virtues to vices. He commits vices but thinks that he is doing very well. (Qurtubi). This devil who is assigned to such a person, as mentioned here, is in addition to the 'Shaitan' (Satan) who is attached to every believer and disbeliever, because that 'shaitan' (Shaitan) does leave the man alone at certain specific times, whereas this devil accompanies him all the time. (Bayan-ul-Qur an)

Commentary وَمَن يَعْشُ عَن ذِكْرِ‌ الرَّ‌حْمَـٰنِ (And whoever makes himself blind against the advice of the Rahman, We assign for him a devil who accompanies him all the time - 43:36) It means that whoever knowingly turns a blind eye towards Allah's advice i.e. the Holy Qur'an and wahy, Allah assigns to him a devil who accompanies him all the time in this world to prevent him from virtuous deeds, and to divert him towards evil. When such a man is resurrected in the Hereafter, his devil will also be with him, till they both are pushed in Hell. (Qurtubi). We learn from this that the punishment one gets even in this world for turning away from Allah's remembrance is that he gets into bad company and 'shaitans' (devils), whether from humans or from jinns, keep diverting him from virtues to vices. He commits vices but thinks that he is doing very well. (Qurtubi). This devil who is assigned to such a person, as mentioned here, is in addition to the 'Shaitan' (Satan) who is attached to every believer and disbeliever, because that 'shaitan' (Shaitan) does leave the man alone at certain specific times, whereas this devil accompanies him all the time. (Bayan-ul-Qur an)

وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment. The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)

وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment. The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)

وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment. The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)

وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment. The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)

وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment. The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)

Good Fame is liked by Islam وَإِنَّهُ لَذِكْرٌ‌ لَّكَ وَلِقَوْمِكَ (And certainly this Qur'an is a word of honor for you and your people... 43:44) The original word used in the text is dhikr which here means 'good name' or 'fame'. The verse means that the Noble Qur'an is a matter of great honour and good fame for the Holy Prophet t and his people. Imam Razi has concluded from this verse that good fame is a desirable thing, because Allah Ta ala has stated this as a matter of favor and that is why Sayyidna Ibrahim' (علیہ السلام) had supplicated: وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِ‌ينَ ﴿84﴾ (And destine for me a truthful description among the next generations) (26:84) But one must keep in mind that the good fame is praiseworthy only when it is received as an automatic result of virtuous deeds, but when virtuous deeds are done for the sake of good fame, then it becomes riya' (ostentation) which not only nullifies all the rewards of good deeds, but also renders one guilty of a major sin. In this verse the words 'your people' have been taken by some exegetes to mean the tribe of Quraish only, thereby proving the superiority of Quraish, whereas ` Allamah Qurtubi says that, according to the correct view, these words refer to the whole Ummah of the Holy Prophet ﷺ ، irrespective of color or race, and the Noble Qur'an is a matter of honor and good fame for the whole Ummah. (Qurtubi)

وَاسْأَلْ مَنْ أَرْ‌سَلْنَا مِن قَبْلِكَ مِن رُّ‌سُلِنَا (And ask Our messengers whom We sent before you...43:45) A question may arise here: Since all the earlier prophets (علیہم السلام) had expired at the time of the revelation of this verse, how could the Holy Prophet t ask any question from his predecessors? Some exegetes have taken the verse in the sense that if, as a miracle, Allah Ta` ala arranges for the Holy Prophet ﷺ to meet the earlier prophets (علیہم السلام) ، then he should ask them about it. And it is well-established that the Holy Prophet t met all the preceding prophets (علیہم السلام) during the Night of Ascension. ` Allamah Qurtubi quotes some narrations according to which the Holy Prophet ﷺ asked them this very thing after leading them in the prayers; but we could not discover the source of these narrations. Most exegetes have, therefore, explained that the verse does not mean to ask the prophets verbally. What is meant by the verse is to consult the divine Scriptures revealed to the earlier prophets, and to ask their learned scholars. And the scriptures of the prophets of Bani Isra'il which are available now, despite so many distortions, contain teachings about 'tauhid' (Oneness of Allah) and condemnation of 'shirk' (associating others with Allah) even today. For example, some excerpts from the Bible are quoted below: Teachings about Oneness in the Scriptures of the earlier prophets (علیہم السلام) Here are two quotations from the Scriptures claimed by Jews and Christians to be the 'Pentateuch' or 'Torah': "The Lord has shown you this, to prove to you that he alone is God and that there is no other." (Deuteronomy, 4:35) and "Israel, remember this! The Lord-and the Lord alone-is our God. Love the Lord your God with all your heart." (Deuteronomy, 6:4) The scripture of Shi` ya (علیہ السلام) (known as Isaiah) says, "I am the Lord; there is no other god. I will give you the strength you need, although you do not know me. I do this so that everyone from one end of the world to the other may know that I am the Lord and that there is no other god." (Isaiah, 45:5, 6) The books claimed by the Christians to be the Gospels contain this statement of Sayyidna Masih (علیہ السلام) (Jesus Christ): "Listen, Israel! The Lord our God is the only Lord. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." (Mark, 12:29, Matthew 22:36) It is narrated that once Sayyidna Masih (علیہ السلام) (Jesus Christ) said the following words during a supplication: "And eternal life means knowing you, the only true God, and knowing Jesus Christ, whom you sent." (Yuhanna 17:3)[ 1] [ 1] These excerpts are taken from Good News Bible, Today's English Version, Published by the Bible Societies in 1976. (Muhammad Tagi Usmani)

Commentary Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.

Commentary Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.

Commentary Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.

Commentary Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.

Commentary Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.

Commentary Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.

وَلَا يَكَادُ يُبِينُ (and can hardly express himself - 43:52). Although as a result of his own supplication, the stammering of Sayyidna Musa (علیہ السلام) had been removed by Allah Ta` ala, Fir'aun remembered his previous state only, and hence this aspersion. And it is possible also that by saying this, Fir'aun did not mean stammering in speech, but he meant that Sayyidna Musa (علیہ السلام) could not put forward adequate logical arguments to satisfy him, although this was nothing but a false accusation, because Sayyidna Musa (علیہ السلام) had completely overwhelmed Fir'aun through his arguments and proofs against which he had no answer. (Tafsir Kabir and Ruh-ul-Ma’ ani).

وَلَا يَكَادُ يُبِينُ (and can hardly express himself - 43:52). Although as a result of his own supplication, the stammering of Sayyidna Musa (علیہ السلام) had been removed by Allah Ta` ala, Fir'aun remembered his previous state only, and hence this aspersion. And it is possible also that by saying this, Fir'aun did not mean stammering in speech, but he meant that Sayyidna Musa (علیہ السلام) could not put forward adequate logical arguments to satisfy him, although this was nothing but a false accusation, because Sayyidna Musa (علیہ السلام) had completely overwhelmed Fir'aun through his arguments and proofs against which he had no answer. (Tafsir Kabir and Ruh-ul-Ma’ ani).

فَاسْتَخَفَّ قَوْمَهُ (Thus he made fool of his people - 43:54). According to the Arabic expression, this sentence may be translated in two ways; the translation adopted in the text above is based on one of them. The second one may be: "He (Fir'aun) easily made his people to follow him". (Ruh-u1-Ma’ ani)

فَلَمَّا آسَفُونَا (So, when they provoked our anger, - 43:55). Since Allah Almighty is pure of the states of anger and sorrow, the meaning is that their behavior caused Us to decide that they should be punished. (Ruh-ul-Ma’ ani)

فَلَمَّا آسَفُونَا (So, when they provoked our anger, - 43:55). Since Allah Almighty is pure of the states of anger and sorrow, the meaning is that their behavior caused Us to decide that they should be punished. (Ruh-ul-Ma’ ani)

Commentary وَلَمَّا ضُرِ‌بَ ابْنُ مَرْ‌يَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (And when the example of the son of Maryam was cited, your people started at once shouting at it [ in joy ]...43:57). Exegetes have narrated three events as background of the revelation of these verses. One is that once the Holy Prophet ﷺ had addressed the tribe of Quraish and said, "0 people of Quraish! there is no good in whatever is worshipped beside Allah." The polytheists responded by saying, "The Christians worship Sayyidna ` Isa ﷺ ، although you yourself say that he was a virtuous slave of Allah, and His prophet." These verses were then revealed in reply to this objection (Qurtubi). The second narration is that the objection of the infidels related to the following verse of the Holy Qur'an: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ "Surely, you and whatever you worship other than Allah are the fuel of Jahannam." (21:98) When this verse was revealed, 'Abdullah Ibn-uz-ziba'ra claimed that he had the proper answer to this verse which was that the Christians worship Sayyidna Masih (Isa علیہ السلام) and Jews worship Sayyidna ` Uzair (علیہ السلام) ، so will they both become fuel of Hell? Upon hearing this, the polytheists of Quraish became very joyful, and Allah then revealed the following verse of the Holy Qur'an: إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ ﴿101﴾ "Surely, those for whom the good (news) from Us has come earlier shall be kept away from it." (21:101) The above verses of Surah Zukhruf was also revealed in this context. (Ibn Kathir, etc.,) The third narration is that once the pagans of Makkah expressed the absurd thought that the Holy Prophet ﷺ wanted to claim godhead for himself, so that he might be worshipped like Sayyidna ` Isa (علیہ السلام) is worshipped by the Christians; these verses were revealed in that context. In reality, there is no conflict between these three narrations. The infidels will have said all the three things, and in reply Allah Ta` ala revealed these verses in such a comprehensive manner that took care of all the three objections. The answer to the last objection is quite clear in these verses as to those who started worshipping Sayyidna ` Isa (علیہ السلام) did not do so in obedience to any Divine command, nor had Sayyidna ` Isa (علیہ السلام) ever desired it for himself, nor does the Qur'an support it. Their misconception was based on the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father which was, according to them, a sign of his being god or a son of God. The Holy Qur'an has refuted this misconceived argument. How is it then possible that the Holy Prophet ﷺ will claim Godhead in imitation of the Christians? The gist of the objection mentioned in the first and second narrations is essentially the same. The statement in the Qur'an that all those who are worshipped except Allah will become fuel for Hell or the statement of the Holy Prophet ﷺ that there is no good in whatever is worshipped except Allah, refer to the lifeless objects of worship, such as idols or those living beings who directed their followers towards their own worship, or who liked to be worshipped, such as shaitans, Fir'aun, Namrud, etc.. So Sayyidna ` Isa (علیہ السلام) is obviously not included in this category, since at no stage did he like to be worshipped. Christians do not worship him because of any direction having being given by Sayyidna ` Isa (علیہ السلام) ، rather they were misled and started worshipping him by deducing the wrong conclusion from his birth without a father which was a sample of Allah's power to show to the people that Allah does not need even any apparent cause or means to create something. This worship of Sayyidna ` Isa (علیہ السلام) by Christians was not only irrational, but also against his own teachings, because he had always preached 'tauhid' (Oneness of Allah); his own disgust against being worshipped simply does not allow his inclusion in the ranks of false gods.

Commentary وَلَمَّا ضُرِ‌بَ ابْنُ مَرْ‌يَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (And when the example of the son of Maryam was cited, your people started at once shouting at it [ in joy ]...43:57). Exegetes have narrated three events as background of the revelation of these verses. One is that once the Holy Prophet ﷺ had addressed the tribe of Quraish and said, "0 people of Quraish! there is no good in whatever is worshipped beside Allah." The polytheists responded by saying, "The Christians worship Sayyidna ` Isa ﷺ ، although you yourself say that he was a virtuous slave of Allah, and His prophet." These verses were then revealed in reply to this objection (Qurtubi). The second narration is that the objection of the infidels related to the following verse of the Holy Qur'an: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ "Surely, you and whatever you worship other than Allah are the fuel of Jahannam." (21:98) When this verse was revealed, 'Abdullah Ibn-uz-ziba'ra claimed that he had the proper answer to this verse which was that the Christians worship Sayyidna Masih (Isa علیہ السلام) and Jews worship Sayyidna ` Uzair (علیہ السلام) ، so will they both become fuel of Hell? Upon hearing this, the polytheists of Quraish became very joyful, and Allah then revealed the following verse of the Holy Qur'an: إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ ﴿101﴾ "Surely, those for whom the good (news) from Us has come earlier shall be kept away from it." (21:101) The above verses of Surah Zukhruf was also revealed in this context. (Ibn Kathir, etc.,) The third narration is that once the pagans of Makkah expressed the absurd thought that the Holy Prophet ﷺ wanted to claim godhead for himself, so that he might be worshipped like Sayyidna ` Isa (علیہ السلام) is worshipped by the Christians; these verses were revealed in that context. In reality, there is no conflict between these three narrations. The infidels will have said all the three things, and in reply Allah Ta` ala revealed these verses in such a comprehensive manner that took care of all the three objections. The answer to the last objection is quite clear in these verses as to those who started worshipping Sayyidna ` Isa (علیہ السلام) did not do so in obedience to any Divine command, nor had Sayyidna ` Isa (علیہ السلام) ever desired it for himself, nor does the Qur'an support it. Their misconception was based on the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father which was, according to them, a sign of his being god or a son of God. The Holy Qur'an has refuted this misconceived argument. How is it then possible that the Holy Prophet ﷺ will claim Godhead in imitation of the Christians? The gist of the objection mentioned in the first and second narrations is essentially the same. The statement in the Qur'an that all those who are worshipped except Allah will become fuel for Hell or the statement of the Holy Prophet ﷺ that there is no good in whatever is worshipped except Allah, refer to the lifeless objects of worship, such as idols or those living beings who directed their followers towards their own worship, or who liked to be worshipped, such as shaitans, Fir'aun, Namrud, etc.. So Sayyidna ` Isa (علیہ السلام) is obviously not included in this category, since at no stage did he like to be worshipped. Christians do not worship him because of any direction having being given by Sayyidna ` Isa (علیہ السلام) ، rather they were misled and started worshipping him by deducing the wrong conclusion from his birth without a father which was a sample of Allah's power to show to the people that Allah does not need even any apparent cause or means to create something. This worship of Sayyidna ` Isa (علیہ السلام) by Christians was not only irrational, but also against his own teachings, because he had always preached 'tauhid' (Oneness of Allah); his own disgust against being worshipped simply does not allow his inclusion in the ranks of false gods.

Commentary وَلَمَّا ضُرِ‌بَ ابْنُ مَرْ‌يَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (And when the example of the son of Maryam was cited, your people started at once shouting at it [ in joy ]...43:57). Exegetes have narrated three events as background of the revelation of these verses. One is that once the Holy Prophet ﷺ had addressed the tribe of Quraish and said, "0 people of Quraish! there is no good in whatever is worshipped beside Allah." The polytheists responded by saying, "The Christians worship Sayyidna ` Isa ﷺ ، although you yourself say that he was a virtuous slave of Allah, and His prophet." These verses were then revealed in reply to this objection (Qurtubi). The second narration is that the objection of the infidels related to the following verse of the Holy Qur'an: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ "Surely, you and whatever you worship other than Allah are the fuel of Jahannam." (21:98) When this verse was revealed, 'Abdullah Ibn-uz-ziba'ra claimed that he had the proper answer to this verse which was that the Christians worship Sayyidna Masih (Isa علیہ السلام) and Jews worship Sayyidna ` Uzair (علیہ السلام) ، so will they both become fuel of Hell? Upon hearing this, the polytheists of Quraish became very joyful, and Allah then revealed the following verse of the Holy Qur'an: إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ ﴿101﴾ "Surely, those for whom the good (news) from Us has come earlier shall be kept away from it." (21:101) The above verses of Surah Zukhruf was also revealed in this context. (Ibn Kathir, etc.,) The third narration is that once the pagans of Makkah expressed the absurd thought that the Holy Prophet ﷺ wanted to claim godhead for himself, so that he might be worshipped like Sayyidna ` Isa (علیہ السلام) is worshipped by the Christians; these verses were revealed in that context. In reality, there is no conflict between these three narrations. The infidels will have said all the three things, and in reply Allah Ta` ala revealed these verses in such a comprehensive manner that took care of all the three objections. The answer to the last objection is quite clear in these verses as to those who started worshipping Sayyidna ` Isa (علیہ السلام) did not do so in obedience to any Divine command, nor had Sayyidna ` Isa (علیہ السلام) ever desired it for himself, nor does the Qur'an support it. Their misconception was based on the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father which was, according to them, a sign of his being god or a son of God. The Holy Qur'an has refuted this misconceived argument. How is it then possible that the Holy Prophet ﷺ will claim Godhead in imitation of the Christians? The gist of the objection mentioned in the first and second narrations is essentially the same. The statement in the Qur'an that all those who are worshipped except Allah will become fuel for Hell or the statement of the Holy Prophet ﷺ that there is no good in whatever is worshipped except Allah, refer to the lifeless objects of worship, such as idols or those living beings who directed their followers towards their own worship, or who liked to be worshipped, such as shaitans, Fir'aun, Namrud, etc.. So Sayyidna ` Isa (علیہ السلام) is obviously not included in this category, since at no stage did he like to be worshipped. Christians do not worship him because of any direction having being given by Sayyidna ` Isa (علیہ السلام) ، rather they were misled and started worshipping him by deducing the wrong conclusion from his birth without a father which was a sample of Allah's power to show to the people that Allah does not need even any apparent cause or means to create something. This worship of Sayyidna ` Isa (علیہ السلام) by Christians was not only irrational, but also against his own teachings, because he had always preached 'tauhid' (Oneness of Allah); his own disgust against being worshipped simply does not allow his inclusion in the ranks of false gods.

وَلَوْ نَشَاءُ لَجَعَلْنَا مِنكُم مَّلَائِكَةً فِي الْأَرْ‌ضِ يَخْلُفُونَ (and if we will, We may create angels from you who succeed you on the earth...43:60) This is in reply to the gravely mistaken conclusion drawn by Christians from the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father as a result of which they attributed godhead to him, and started worshipping him. Allah Ta ala states to controvert their argument that Sayyidna 'Isa's (علیہ السلام) birth was merely a demonstration of His power, and He has the power to do even more supernatural things like creating Sayyidna 'Adam (علیہ السلام) without father and mother. And if He wills, He may do as unprecedented things as causing angels to be born out of human beings.

وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ (And he (Isa علیہ السلام) is a source of knowledge of the Hour [ the day of judgment ] - 43:61). This verse has been explained in two different ways. One is that Sayyidna ` Isa (علیہ السلام) being born without a father is a proof to the fact that Allah Almighty can create people without apparent causes. Thus resurrecting the dead is not at all difficult for Him. But most exegetes have taken this verse in another sense. According to them it means that the descent of Sayyidna ` Isa (علیہ السلام) from the sky is a sign of the Doomsday. And his coming to this world again in its last days and killing Dajjal (the Antichrist) is proved by mutawatir ahadith. Some details on this subject have already been given in the explanation of the verse (3:54-55) of Surah 'Al-` Imran, (See V, 2, pp.76 onward of this book) and in Surah Nisa' 3:54-55 (See V. 2, PP. 622 onward of this book) and some in Surah Al-Ma'idah (5:110). For more details one should refer to the author's book “ التصریح بم اتواتر فی نزول المسیح ” At-Tasrih bi ma tawatara f nuzul-il-Masih in Arabic and Masih-e-Mau’ ud ki pehchan مسیح موعود کی پہچان in Urdu.

وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ (And he (Isa علیہ السلام) is a source of knowledge of the Hour [ the day of judgment ] - 43:61). This verse has been explained in two different ways. One is that Sayyidna ` Isa (علیہ السلام) being born without a father is a proof to the fact that Allah Almighty can create people without apparent causes. Thus resurrecting the dead is not at all difficult for Him. But most exegetes have taken this verse in another sense. According to them it means that the descent of Sayyidna ` Isa (علیہ السلام) from the sky is a sign of the Doomsday. And his coming to this world again in its last days and killing Dajjal (the Antichrist) is proved by mutawatir ahadith. Some details on this subject have already been given in the explanation of the verse (3:54-55) of Surah 'Al-` Imran, (See V, 2, pp.76 onward of this book) and in Surah Nisa' 3:54-55 (See V. 2, PP. 622 onward of this book) and some in Surah Al-Ma'idah (5:110). For more details one should refer to the author's book “ التصریح بم اتواتر فی نزول المسیح ” At-Tasrih bi ma tawatara f nuzul-il-Masih in Arabic and Masih-e-Mau’ ud ki pehchan مسیح موعود کی پہچان in Urdu.

وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).

وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).

وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).

وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary The only real friendship is that which is in the sake of Allah الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend. As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4) Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.

Commentary قُلْ إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman, I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.

Commentary قُلْ إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman, I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.

Commentary قُلْ إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman, I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.

Commentary قُلْ إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman, I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.

Commentary قُلْ إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman, I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.

Commentary قُلْ إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman, I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.

Commentary قُلْ إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman, I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.

وَقِيلِهِ يَا رَ‌بِّ إِنَّ هَـٰؤُلَاءِ قَوْمٌ لَّا يُؤْمِنُونَ (And [ Allah has the knowledge ] of His prophet's saying, "0 my Lord, these are a people who do not believe." 43:88) The point made by this sentence is that there are very serious reasons for Allah's wrath descending upon these infidels. On the one hand, there are their severe crimes themselves, and on the other when the Messenger ﷺ ، who has been sent as a "blessing for the world" and "interceder for the sinners", himself complains against them and says that these people do not believe, despite repeated good counsels given to them, it indicates that they must have agonized the Holy Prophet ﷺ to an extreme extent, otherwise "the blessing for the worlds" would not have made such a plaint merely on an ordinary hurt. It should be noted that the present verse has been construed in different ways. The above translation is based on the construction adopted by Maulana Ashraf ` Ali Thanawi (رح) . Various other constructions are given in Ruh-ul-Ma` ani.

وَقُلْ سَلَامٌ (and say, Salam [ good-bye ]. Then soon they will come to know---43:89). At the end of the Surah, the same advice has been given to the Holy Prophet t that is always given to every preacher of truth. The gist of the advice is that one may reply to the arguments and doubts of the opponents, but when they start talking ignorantly, foolishly or are involved in hurling abuses, then instead of replying in their language, one should keep quiet. And the instruction to say Salam does not mean that 'Assalamu ` alaikum" is to be said to them, because this salutation is not permissible for any non-Muslim; rather it is an idiomatic expression for parting of ways. As such, the view of those who deduce from this verse that saying "Assalamu 'alaikum" to non-Muslims is permissible does not carry much weight. (Ruh-ul-Ma’ ani). Alhamdulillah The Commentary on SUrah Az-Zukhruf (The Gold) Ends here