Maarif-ul-Quran — Al-Fath 48:1 – At-Tur 52:49

Preliminary Remarks According to the consensus of scholarly opinion of Sahabah (Companions ؓ of the Holy Prophet ﷺ), Tabi` in (Pupils of Sahabah) and the leading authorities on Qur'anic commentary, the Surah was revealed when, after signing the Treaty of Hudaibiyah, the Holy Prophet ﷺ was on his way back to Madinah, in the 6th year of Hijrah in the month of Dhul-Qa` dah. In other words, the Holy Prophet ﷺ with a party of his Companions ؓ set out for Makkah with the intention of performing the ` Umrah. When he approached the sanctuary of Makkah he halted at a place called Hudaibiyah. The Quraish, however, debarred his entry into Makkah. Later they were willing to compromise that he must go back home that year and make up for the missed ` Umrah the following year. Many companions, especially Sayyidna ` Umar ؓ ، were greatly upset but the Holy Prophet ﷺ accepted it under Divine direction because he felt that this would pave the way to Muslim success. The details are set out later in the Surah. When the Holy Prophet ﷺ put off his Ihram, this Surah was revealed on his return journey from Hudaibiyah in which it is pointed out that his vision is true which will most certainly be fulfilled at the appropriate time. But this is not the right time for it. It will happen after the conquest of Makkah. The Treaty of Hudaibiyah in this Surah is described as "an open victory" because this Treaty was in fact the forerunner of the conquest of Makkah. Sayyidna ` Abdullah Ibn Masud ؓ and some other Companions say "you think the conquest of Makkah is 'Victory' but we regard "The very Treaty of Hudaibiyah as the real 'Victory'. Likewise Sayyidna Jabir ؓ says "We think the Treaty of Hudaibiyah is 'Victory'. Bara' Ibn ` Azib says "You think 'Victory' refers to the conquest of Makkah. No doubt, it does, but we think the Pledge of Ridwan on the occasion of Hudaibiyah is the real 'Victory' where the Companions ؓ [ some 1400] were asked by the Holy Prophet ﷺ under an acacia tree to declare on solemn oath that they would stand by him at all costs and would fight under his banner to the bitter end. The Pledge of Jihad is referred to later on in this Surah. (Ibn Kathir) As mentioned earlier, this Surah was revealed on the occasion of Hudaibiyah, and since some parts of this incident are referred to in this Surah, it seems pertinent to first give details of this incident. Tafsir Ibn Kathir elaborates on the event and gives many small details. Tafsir Mazhari develops it even more elaborately. He has, on this occasion, written about fourteen pages, narrating the story from the beginning to the end with reference to authentic collections of Hadith. The narrative comprises many miracles, pieces of advice, and educational, religious and political points of wisdom. We intend to give the details of those parts of the narrative which are referred to in the Surah itself, or are profoundly relevant to the Surah, so that it may facilitate the understanding of those verses which are related to the incident. The details given below are mainly adopted from Tafsir Mazhari, and reference is made to other commentaries from where other details are taken. The Event of Hudaibiyah: Hudaibiyah is a plain situated outside Makkah on the way to Jeddah which is very close to the boundaries of Haram. It is now called Shumaisiyy. This is the site where the incident took place. Part [ 1]: The Prophet's (علیہم السلام) Vision It is reported by Ibn Jarir, ` Abd Ibn Humaid, Baihaqi, and others that the Holy Prophet ﷺ saw in a dream in Madinah that he had gone to Makkah with his Companions, entered it peacefully and performed the ` umrah (shorter pilgrimage). He and his Companions put off their pilgrim-garb and, according to the rule, some had their heads shaven and others had their hair cut short. The Holy Prophet ﷺ then entered the House of Allah, and the key of the House fell into his hand. This part of the event is referred to later on in this Surah [ 48:27]. The dream of the Prophets ﷺ is not a mere dream or fiction. It is a Divine revelation, acting upon which is necessary. Therefore, this vision of the Holy Prophet ﷺ was not merely a dream, but a Divine inspiration which he had to strictly obey and follow. However, no time or date was specified for this. In fact, this vision was to be fulfilled at the time of the conquest of Makkah. But when the Holy Prophet ﷺ narrated this vision to his companions, they in their enthusiasm to visit Makkah and perform the tawaf (circumambulation) of the House, started preparations forthwith. When a party of the Companions was in full readiness to depart, the Holy Prophet ﷺ too made up his mind to accomplish his vision, since no time or date was specified, it is possible, he thought, that this purpose could be achieved instantly (Bayan-ul-Q, citing from Rah-u1-Ma’ ani). Part [ 2]: The Prophet ﷺ invites his Companions and Bedouins to Join him: Some refused It is reported on the authority of Ibn Said and others that when the Holy Prophet ﷺ and his Companions made up their mind to perform ` umrah, the Holy Prophet ﷺ had the apprehension that the pagans of Makkah might hinder them from performing ` umrah, and it was possible also that an armed clash might ensue. Therefore, he invited people from the neighbouring villages to join him for the pilgrimage. Many of the village bedouins refused to join him claiming that Muhammad ﷺ and his Companions wanted to push them into the jaws of death. They said that Muhammad and his Companions wanted to get them into an armed clash with Makkans who were superior to them in terms of weapons and power. They felt that as a result of this superiority, the Muslims would not come back alive (Mazhari). Part [ 3]: Setting out for Makkah According to the versions of Imam Ahmad, Bukhari, Abu Dawud, Nasa'i رحمۃ اللہ علیہم and others the Holy Prophet ﷺ before setting out for the journey, took a bath, put on his new clothes and mounted his camel Qaswa'. He was accompanied by his blessed wife 'Umm Salamah ؓ . A large number of the Muhajirin, Ansar and the village folks was with him. This constituted, according to most versions, 1400 people altogether. No one doubted that Makkah will be conquered on that day on account of the Holy Prophet's ﷺ vision, whereas they did not have any weapons except swords. The Holy Prophet ﷺ and his Companions ؓ set out for this journey on Monday at the beginning of Dhul-Qa'dah. He reached Dhul-Hulaifah and donned the pilgrim-robe with the intention of ` Umrah (Shorterned from Mazhari). Part [ 4]: Preparing for Confrontation with Makkans When the people of Makkah received news about the Prophet's ﷺ journey to Makkah with a large number of his Companions, they gathered together, and expressed their concern that if Muhammad was allowed entry into Makkah, the entire Arabia would be under the impression that the Makkans were subdued by him, while several battles had been fought between them and Muhammad. As such, they were not willing to allow him entry into the city. Thus they dispatched an advance cavalry towards Kura'-ul-Ghamim under the command of Khalid Ibn Walid [ who until then was not a Muslim ] to intercept him. The neighboring villagers were also attached to the cavalry, and the tribe of Banu Thaqif from Ta'if joined them as well. They pitched their tents in a place called Baldah. They pledged to debar the Holy Prophet ﷺ from entering into Makkah and to declare war against him. A Strange and Simple Network of Communication The enemies set up a network of communication from Baldah to the place where the Holy Prophet ﷺ had reached. They placed a few men on the top of each mountain to observe the movement, activity and position of the Holy Prophet ﷺ and inform the people on the adjacent mountain in a loud voice, they in turn relayed the message to the people on the next mountain, they would then convey the information to the third mountain, and so on. In this way they communicated the details of the Holy prophet's activities to the people of Baldah within a few minutes. The Informants of Holy Prophet ﷺ The Holy Prophet ﷺ dispatched Bishr Ibn Sufyan to Makkah in advance as a secret informer, so that he may secretly observe the activities and movements of the Quraish and keep him fully informed of their intentions and activities. When he returned from Makkah, he informed the Holy Prophet ﷺ that the Makkans were preparing for an all-out war. The Holy Prophet ﷺ expressed his regret that several wars had already weakened the strength of Quraish, and yet they would not give up fighting. The Prophet ﷺ said: "This was an ideal opportunity for them to leave me, and the other Arabs alone. If these Arabs had vanquished me, they would have accomplished their objective without any pain; and if I had vanquished them, one of two things could have happened - either they would have embraced Islam or if they intended to fight me they would have braced themselves to face me. But nobody knows what is wrong with them! By Him who has sent me with His commands, I shall never cease to fight them until my neck is separated from the rest of my body." Part [ 5]: The Camel of the Holy Prophet ﷺ Refuses to Move After that the Holy Prophet ﷺ gathered the people and delivered a sermon in which he consulted them whether they should start the fight against the enemies then and there, or press forward and make forced entry into Makkah, and "if they debar us we shall fight them." Sayyidna Abu Bakr and other companions ؓ said, "You have come out on a peaceful mission with the intention of visiting the House of Allah, not with the belligerent intention of fighting. Therefore, adhere to your peaceful intention. However, if anyone bars us from entering Makkah, then we shall fight."Sayyidna Miqdad Ibn Aswad رضی اللہ تعالیٰ عنہ stood up and said: "0 Allah's Messenger! We are not like the children of Israel who would say فَاذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ - { 5:24} 'So go, you and your Lord, and fight. As for us, we are sitting here'. We shall fight with you at all costs." Having seen the Companions' ؓ determination, Allah's Messenger ﷺ responded that they should press forward in the direction of Makkah in the name of Allah. When the Holy Prophet ﷺ approached the Holy City, and Khalid Ibn Walid and his cavalry noticed them moving forward in the direction of qiblah, he arrayed his army into regiments and stood up there like adamantine walls. Allah's Messenger ﷺ appointed ` Abbad Ibn Bishr ؓ as the commander of a unit that was arrayed in opposition, to Khalid Ibn Walid. In the meanwhile it was time for Zuhr Salah. Sayyidna Bilal ؓ called the adhan, and the Holy Prophet ﷺ led the congregation in prayer. Khalid and his cavalry looked on. Later on Khalid Ibn Walid said: "We lost a golden opportunity to wipe them out whilst they were praying. It does not matter, wait for another time, because soon they will be praying again." But in the meantime Jibra'il (علیہ السلام) brought down the injunction of Salat-ul-Khawf. Having made Allah's Messenger ﷺ aware of their intentions, he was shown how the army should be divided into two groups in times of danger. Allah's Messenger ﷺ followed the direction of the Qur'an. Each group performed the prayer in alternation. (When one group prayed, it was guarded and protected by the armed regiment who remained on the alert for a possible attack by the enemy. It took its turn when the praying group had finished.) Part [ 6]: A Miracle at Hudaibiyah When Allah's Messenger ﷺ ، was nearing Hudaibiyah, the forelegs of his she-camel (named Qaswa) slipped and it sat down. The Companions ؓ tried to urge it up, but in vain. The Companions thought that Qaswa was enraged, but Allah's Messenger ﷺ said that it was no fault of Qaswa nor is it its usual habit to do this. In fact, it has been stopped by the same One who had blocked the men of elephant. [ Probably Allah's Messenger ﷺ by then had discerned that the time was not up for the fulfillment of his vision.] With this discernment, Allah's Messenger ﷺ declared: "By Him in whose hand is Muhammad's life, today I shall accept all the demands of the Quraish in which the Symbols sanctified by Allah are held in full esteem." Then he called out the she-camel and it stood up. Allah's Messenger' ﷺ moved away from the spot where Khalid Ibn Walid was staying, and stationed himself on the other side of Hudaibiyah where there was very little water. Khalid Ibn Walid and the people of Baldah had occupied the places where water was available in abundance. Here a miracle of Allah's Messenger ﷺ shown by Allah Ta` ala. At this place there was a well in which very little water trickled. He rinsed his mouth in it, and got one of his arrows pitched therein. As soon as this happened, its water bubbled almost up to the brim of the well. People on the upper side of the well drew water and quenched their thirst. [ 7]: Negotiation with the Deputations of the People of Makkah In this way all the Companions were satisfied and settled there, and started negotiations with the people of Makkah through their deputations. First, Budail Ibn Warqa' [ who later on embraced Islam ] along with his companions paid a visit to Allah's Messenger ﷺ and informed him, as a well-wisher, that the entire Makkah had come out in full force to confront him. They have occupied all the water spots. "They will never allow you to enter into Makkah." He said. Allah's Messenger ﷺ replied, "We have not come to fight anyone. However, if they block us from performing ` umrah, we will fight". Then he repeated what he had said to his spy Bishr: "Several wars have weakened the Quraish. If they wish, a peace treaty could be arranged for a specified period of time, so that they may peacefully prepare themselves. In the meantime they should leave us and the rest of the Arabs alone. If these Arabs vanquish me, they would have accomplished their objective without any pain; and if I vanquish them, and they started entering into the fold of Islam, then the Quraish will have two options: either they too will embrace Islam, or if they will intend to fight me, they will have braced themselves to face me. But if they refuse this, then I swear by Him who has sent me with His commands, I shall never cease to fight them until my neck is left separated from the rest of my body." Budail, saying that he will convey the message to the Quraish leaders, went back. When he returned to the Quraish and communicated the Holy Prophet's ﷺ response, some of them did not want to even hear him, and were in a fit of war, while others, like ` Urwah Ibn Masud, the leader of his tribe, advised them to at least hear him. Then when Budail conveyed the message of the Holy Prophet ﷺ ، ` Urwah said to the leaders of Quraish that Muhammad's suggestions were fair and satisfactory, and therefore, they should be accepted. He opted to negotiate and asked for their permission to confer with the Holy Prophet ﷺ with the aim of reaching an agreement of peace. Thus the second person to pay a visit to the Holy Prophet ﷺ in an attempt to negotiate was ` Urwah who said to the Holy Prophet ﷺ : "If you wipe out your own people, the Quraish, will it be good for you? Have you ever heard anyone destroying his own people?" Then there was a heated and protracted parleys between ` Urwah and the Companions ؓ ، and while this was going on, ` Urwah observed that when the Holy Prophet ﷺ performed his ablutions, his companions would not allow the water to fall on the ground but would rub it on their bodies and clothes. When the Holy Prophet ﷺ spoke, they would lower their voices. ` Urwah went back to the Quraish leaders, and described the whole scenario to them, adding that "I have been to the courts of the Caesar and Khosroes, and the Negus also, but by God, never have I seen any people so devoted to a king as are the Companions ؓ of Muhammad ﷺ to him. He is suggesting a correct proposal, and I suggest that you accept it." But the people replied that they could not accept it; "Muhammad must go back this year, and may come again the following year." When ` Urwah's suggestion was not accepted, he returned with his people. After him a person by the name of Jails Ibn ` Alqamah, the leader of the bedouins, visited the Holy Prophet ﷺ . He saw the Companions in pilgrim-robes with sacrificial animals. He too returned and explained to his people that these people had come to perform their ` Umrah in the House of Allah. "It is not proper in any way to debar them." The people did not pay heed to his suggestion either. He too went away back with his deputation. A fourth person arrived to confer with the Holy Prophet ﷺ and persuade him to give up his intention to enter Makkah. But the Holy Prophet ﷺ repeated the same reply to this deputation that he had made to Budail and ` Urwah. He went back to Quraish and communicated the Holy Prophet's ﷺ reply to them. Part [ 8] : Sayyidna ` Uthman ؓ Despatched as a Special Envoy Imam Baihaqi reports on the authority of ` Urwah Ibn Zubair that when Allah's Messenger ﷺ settled in Hudaibiyah, it unnerved the Quraish. He decided to send an envoy with the message that he had not come to fight, but to perform ` Umrah. Therefore, they should not block his way. He called upon Sayyidna ` Umar ؓ for this task. He said, "Quraish are my implacable enemy, because they are fully aware of my ardent support for Islam, and there is not a single member of my tribe in Makkah that will support me. As a result, I will not be able to change their mind. I propose the name of ` Uthman ؓ for this task. He is the most appropriate person who, because of his tribe, holds a special power and honour in the whole of Makkah." Allah's Messenger ﷺ accepted the proposal and sent off Sayyidna ` Uthman ؓ for the task. He also advised him to visit the socially and economically disabled Muslim men and women who were not able to migrate from Makkah and were suffering hardships. He was to console them that they should not be distressed. Soon, Allah willing, Makkah will be conquered and their difficulties will end. First, Sayyidna Uthman ؓ went to those people who had gathered in Baldah to block the way of the Holy Prophet ﷺ and confront him. He communicated to them the same message that was conveyed to them by Budail and Urwah. They replied that they had heard the message and that it was not acceptable. Having received their reply, he attempted to get into Makkah. Aban Ibn Said [ who later on embraced Islam ] met him and welcomed him warmly. He took him into his refuge and allowed him to convey his message anywhere in Makkah without any fear of hindrance. Then he gave his mount to Sayyidna ` Uthman رضی اللہ تعالیٰ عنہ which he rode and entered Makkah, because his tribe Banu Said was eminently powerful. Sayyidna ` Uthman ؓ met each one of the Quraish leaders, and conveyed the Holy Prophet's ﷺ message: "We have not come to fight, but to perform ` umrah. After completing the rites of pilgrimage we shall return home. Indeed, if the road is blocked, we shall fight. Quraish themselves have been debilitated by several wars. Therefore it would be to their advantage to leave us and other Arabs alone. Then we shall see who overpowers the other. If the Arabs overpower us, then their objective would be accomplished. If we overpower them, then too they will have a choice to fight at that stage. During this time they will have the opportunity to improve and preserve their strength." But they rejected his proposal. Then ` Uthman ؓ visited the helpless Muslims and conveyed to them the Holy Prophet's ﷺ message. This communication pleased them immensely, and they asked him to convey their salam to the Holy Prophet ﷺ . Having communicated the Holy Prophet's ﷺ message, the Makkans allowed Sayyidna ` Uthman ؓ to perform the tawaf of the House if he wished. But he refused saying he would not do that unless the Holy Prophet ﷺ would have first performed it. ` Uthman ؓ stayed in Makkah for three nights, and continued to invite the Quraish leaders to accept the Holy Prophet's ﷺ message. Part [ 9]: Tension between Quraish and Muslims: Seventy Makkans Captured In the meanwhile Quraish selected fifty men and asked them to be on the look-out for the Holy Prophet ﷺ . As soon as they find an opportunity, their task was to assassinate him. Whilst the men were on the look-out for the Holy Prophet ﷺ ، Muhammad Ibn Maslamah, the Holy Prophet's ﷺ body-guard, captured them and brought them to the Holy Prophet ﷺ . On the other hand, Sayyidna ` Uthman ؓ was already in Makkah and ten more Muslims joined him in the Holy City. When the Quraish heard that fifty of their men have been captured, they detained ` Uthman and other Muslims. A cavalry of Quraish marched towards the Muslim caravan and shot arrows and threw stones at them. One Companion - Ibn Zanim by name - was martyred. The Muslims captured ten of the Quraish horse-riders. In the meantime a rumour reached the Holy Prophet ﷺ that ` Uthman ؓ has been assassinated. Part [ 10]: The Pledge of Ridwan Having received this rumour, the Holy Prophet ﷺ gathered his Companions ؓ under an acacia tree and took a solemn pledge from them that they would fight the Quraish to the last breath of their lives. This pledge came to be known as bai` at-ur-Ridwan, which signified those lucky people who had taken the oath had obtained Allah's pleasure. This is referred to later on in the Surah. Authentic Prophetic Traditions speak eminently of the people who participated in this pledge. Since ` Uthman ؓ was on a mission to Makkah under the direction of the Holy Prophet ﷺ ، he was absent at the time of the solemn pledge. So the Holy Prophet ﷺ placed one of his own hands on the other hand of his and said, "This is ` Uthman's pledge." This illustrates the distinction of Sayyidna ` Uthman ؓ . Part [ 11]: Peace Treaty at Hudaibiyah A distinct event or episode of the scenario of Hudaibiyah is that through, the grace of Allah, the Quraish were overawed and subdued by the Muslims. As a result, they themselves were then willing to make peace. Thus they sent three of their men as representatives, namely, Suhail Ibn ` Amr, Huwaitib Ibn ` Abdul ` Uzza and Mikraz Ibn Hafs. (Later the first two of the representatives embraced Islam.) They apologised to the Holy Prophet ﷺ on behalf of their people. Suhail Ibn ` Amr said to the Holy Prophet "The report that ` Uthman and his companions have been killed is absolutely false. They are being sent to you. Set free our men you have captured." The Holy Prophet ﷺ set them free. It is recorded in Musnad of Ahmad and Sahih of Muslim on the authority of Sayyidna Anas ؓ that verse 24 of this Surah هُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ refers to this episode. Then Suhail and his deputation went to Quraish and described to them the amazing scene of bai'at-ur-Ridwan where the Sahabah showed their readiness to lay down their lives and willingness to make the supreme sacrifice. The opinion-makers of Quraish suggested that nothing would be better for them than they would compromise on Muslims' retiring that year without entering Makkah, but the Holy Prophet ﷺ and his Companions ؓ may visit Makkah the following year only for three days to perform ` Umrah. On that occasion they may slaughter the sacrificial animals and put off their pilgrim-robes, otherwise the impression created would be that attempts were made to block the Holy Prophet's ﷺ way, but he forced his entry into Makkah, which would be tantamount to a humiliating defeat for them. When Suhail arrived again with message, the Holy Prophet ﷺ said, "It seems that Quraish has decided to make peace. That is why they have sent Suhail again. "The Holy Prophet ﷺ sat up cross-legged. Two of his Companions, ` Abbd Ibn Bishr and Salamah, ؓ armed themselves with weapons and stood on his sides to guard him. Suhail came, whilst sitting courteously in front of him, delivered the message of Quraish. The Companions ؓ generally were not happy to put off the pilgrim-garb without performing ` Umrah. They spoke harshly to Suhail - the voices sometimes became loud and at other times low. ` Abbad Ibn Bishr reprimanded Suhail for raising his voice in the presence of the Holy Prophet ﷺ . After heated and protracted parleys, the Holy Prophet ﷺ agreed to enter into Peace Treaty. Suhail wanted to have the Peace Treaty reduced to writing. The Holy Prophet ﷺ called Sayyidna ` Ali رضی اللہ تعالیٰ عنہ and dictated to him to write the words, بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ bismil- lahir-rahmanir-rahim. Suhail objected to this - saying that the words rahman and rahim do not exist in our idiom. He said they should write the words that used to be written before, that is, بِاسمِکَ اَللّٰھُمَّ bismika- allahumma. The Holy Prophet ﷺ agreed to this and asked Sayyidna ` Ali ؓ to write "This is the Peace Treaty into which Muhammad, the Messenger of Allah entered." Suhail objected to this as well, and argued that they did not recognise him as the 'Messenger of Allah'. If they had, they would never have prevented him from visiting Allah's House. There should be no such expression in the Treaty that would be in defiance of any party's belief system. Therefore, it should read Muhammad, the son of ` Abdullh. The Messenger of Allah ﷺ granted this and dictated to Sayyidna ` Ali ؓ to erase the words, 'the Messenger of Allah' and replace it with 'the Son of ` Abdullah.' Sayyidna ` Ali ؓ ، despite being an embodiment of obedience, said he could not erase the attributive title rasul [ Messenger ] of Allah from his name. Sayyidna ` Usaid Ibn Hudair and Sa'd Ibn ` Ubadah ؓ withheld Sayyidna 'Ali's ؓ hand so that he might not rub the attributive title out. He should not write any appellation with his name other than the rasul [ Messenger ] of Allah. "If they do not accept it, then the sword will decide the matter" they said. Voices arose all around. Despite the fact that the Messenger of Allah was an Ummi who had never written before, took the document in his hand and wrote with his own pen the following preamble: ھٰذا ما قضی محمد بن عبداللہ وسھیل بن عمر و اصلحا علی وضع الحرب عن النّاس عشر سنین یأ من فیہ النّاس ویکف بعضھم عن بعض "This is the Treaty into which Muhammad the Son of ` Abdull and Suhail Ibn ` Amr entered. They agree that war shall be suspended for ten years, during which time people would be able to live peacefully and no party would indulge in any hostility against the other." The Messenger of Allah ﷺ wanted that the treaty should have a clause to the effect that the Muslims would not be hindered from performing tawaf that year, but Suhail swore by God to say that it was not possible. The Messenger of Allah ﷺ conceded that to him. Suhail then inserted his own clause: if a Makkan [ even if he is a believer ] were to go over to Muhammad without his guardian's permission, he shall be sent back to his guardian; but should any of Muhammad 's followers return to the Quraish, he shall not be sent back. At this, the common Muslims raised their voices and exclaimed that it was not tolerable to send one of their own Muslim brethren back to the pagans. However, the Messenger of Allah ﷺ accepted this clause as well, and explained that if any of the believers is gone over to the Quraish of his own accord, Allah has distanced him from the Muslims, and they should not bother about him. If any of their men comes over to the Muslims and they send him back to the pagans, Allah will pave the way for him. Sayyidna Bara' ؓ summarises that the Treaty contained three clauses: [ 1] If anyone during that period from among the Quraish went over to the Holy Prophet ﷺ ، without his guardian's permission, he would return him to them; [ 2] if a Companion of the Holy Prophet ﷺ came over to the Quraish, they would not return him; and [ 3] the Holy Prophet ﷺ ، together with his men, should retire that year, and visit Makkah the following year only for three days to perform ` Umrah, but they shall carry no arms save sheathed swords. Towards the end of the Treaty, the concluding statement was appended: "This Agreement between the people of Makkah and the Messenger of Allah ﷺ is a guarded document which none shall violate. Whosoever would like to join the Holy Prophet ﷺ and make himself a party to the Treaty from his side, shall have the liberty to do so; and likewise whosoever would like to join the Quraish and make himself a party to the Treaty from their side, shall have the liberty to do so. As soon as this proclamation was made, Banu Khuza'ah jumped at the opportunity, and entered into alliance with the Holy Prophet ﷺ ، but Banu Bakr, on the other hand, sided with the Quraish and allied themselves with them. Terms and Provisions of the Treaty Upset the Companions The Muslims were noticeably perturbed over the terms of the Treaty that were apparently tilted against their interests. Sayyidna ` Umar ؓ exclaimed in extreme grief and indignation: "0 Messenger of Allah! are you not the True Prophet of Allah?" He replied: "Why not!" Then Sayyidna ` Umar ؓ asked: "Are we not on the right path and they on the wrong?" He replied: "Why not!" Sayyidna ` Umar ؓ asked: "Is it not a fact that our martyrs are in the Paradise and their slain ones in the Fire?" He replied: "Why not!" Sayyidna ` Umar ؓ then said: "Why should we submit to this humiliation and return without observing ` Umrah or Allah decides the matter through war?" The Messenger of Allah ﷺ replied: "I am the servant of Allah and His Messenger. I can never violate His command. He will never destroy me. He is my Helper. Sayyidna ` Umar ؓ posed more questions to the Prophet ﷺ : "0 Messenger of Allah! did you not promise us that we would visit Allah's House and perform tawaf?" He replied: "Yes, indeed, I did promise, but did I promise that it will happen this year?" Sayyidna ` Umar ؓ replied: "No, you did not promise that." The Messenger of Allah ﷺ responded: "The event will definitely happen as I promised. You will visit the House and perform the tawaf." Sayyidna ` Umar Ibn Khattab ؓ kept quiet, but his grief and indignation did not subside. After the Messenger of Allah ﷺ ، he went to Sayyidna Abu Bakr ؓ and repeated his questions to him as he had posed them to the Holy Prophet ﷺ . He replied that the Prophet ﷺ is the servant of Allah and His Messenger. He is not at liberty to violate any Divine decree. Allah is his Helper. Therefore, hold on to his stirrup until the last breath of your life. By Allah! he is on the path of Truth. In short, Sayyidna ` Umar ؓ was in intense grief and pain because of the seemingly unfavourable terms and provisions of the Treaty. In fact, he is reported to have said: " I never gave way to doubt since I embraced Islam, but on this occasion I could not avoid it." (Transmitted by Bukhari) Sayyidna Abu ` Ubaidah ؓ allayed his misgivings and suggested to seek refuge with Allah from the evils of Shaitan. Sayyidna ` Umar ؓ said: "I seek refuge in Allah from the evils of the Shaitan." He says that since he realised his misgivings, he continued to observe voluntary prayers, keep voluntary fasts, emancipate slaves and give alms, so that Allah may pardon his error. The Case of Abu Jandal: The Prophet's ﷺ Commitment to the Treaty The terms and provisions of the Treaty had just been concluded, and Companions ؓ were still grieving over them. Suhail Ibn ` Amr was the chief negotiator on behalf of Quraish. Abu Jandal was Suhail's son. He embraced Islam and was imprisoned by his father. He used to persecute him harshly; fetters were put about his ankles; and there were signs of violence on his body. He could not bear the persecution, so somehow he managed to escape to the Holy Prophet ﷺ and sought asylum. Some of the Muslims went forward and granted him the asylum. Suhail yelled out: "This is the first instance of the violation of a proviso of the Treaty. If he is not returned, I shall never accept any of the other provisions in the document". The Holy Prophet ﷺ had already entered into the Treaty and was bound by its terms and provisions, therefore he called Abu Jandal and asked him to be patient for a little while longer. Soon Allah will pave the way for him and other helpless Muslims, who are detained in Makkah, to live in easier circumstances and in a peaceful atmosphere. This case of Abu Jandal really rubbed salt into the wound or added fuel to the fire. The Companions ؓ were sure that Makkah will be conquered instantaneously, but when they experienced the apparently unfavourable situation, their grief and disappointment knew no bounds. They were on the brink of disaster and ruination. However, the Treaty was concluded, and on behalf of the Muslims Abu Bakr, ` Umar, ` Abdur-Rahman Ibn ` Awf, ` Abdullah Ibn Suhail Ibn ` Umar, Sa'd Ibn Abi Waqqas, Muhammad Ibn Maslamah, ` Ali Ibn Abi Talib and others رضی اللہ تعالیٰ عنہم had appended their signatures. Likewise on behalf of the idolaters, Suhail and a few others appended their signatures. Putting Off the Pilgrim-Garb and Slaughtering the Sacrificial Animals When the document was finalised, the Holy Prophet ﷺ addressed the Companions ؓ ، and asked them to slaughter their sacrificial animals in that very place, shave their heads and put off the pilgrim-robes, but they were so overwhelmed by grief that no one moved from his position to comply. This depressed the Holy Prophet ﷺ ، and he went up to his blessed wife Umm Salamah ؓ and expressed his grief to her. She gave him the most apt advice, saying: "Do not reprimand them at this time, because they are acutely grieved by the terms of the Treaty and by returning without observing ` Umrah. Call the barber in the presence of all, and get your own head shaved, put off your pilgrim-garb and slaughter your own camel." He followed her advice. When the Companions ؓ saw this, they followed suit. They started shaving each other's head, slaughtered their animals and put off their pilgrim-robes. The Holy Prophet ﷺ earnestly supplicated for all. The Holy Prophet ﷺ stayed on the plain of Hudaibiyah for nineteen days and, according to other versions, twenty days. He then started his return journey. With his Companions ؓ he ﷺ first went to Marr Zahran, and then arrived in ` Usfan. When they reached here, their provisions were depleted: very little food and water had been left for them. The Holy Prophet ﷺ spread a dining-sheet and asked everyone to put the little they had on the sheet. In this way the left-overs were collected on the sheet. There were 1400 people: they all sat around the sheet, the Holy Prophet ﷺ supplicated and asked them to eat. The noble Companions ؓ report that 1400 people ate to the full and in addition they filled their bowls - yet nothing had diminished. This was the Holy Prophet's ﷺ second miracle that appeared on this plain. The Holy Prophet ﷺ ، seeing this, was highly delighted. The Noble Companions' Strength of Faith and Obedience of the Holy Prophet ﷺ Tested Once Again It was noticed in the foregoing sections that the Companions ؓ were extremely unhappy at the terms and provisions of the Treaty. They found it even more difficult and painful to return without performing ` Umrah or fighting a war. It was their strength of faith that despite all odds and the awkward situations they persisted in their faith in and obedience of the Holy Prophet ﷺ . On his way back from Hudaibiyah, at Kura'-ul-Ghamim Surah Al-Fath was revealed which the Prophet ﷺ recited to the blessed Companions ؓ . Despite the terms and provisions of the Treaty and returning home without ` Umrah wounding their hearts, this Surah calls the trip "a manifest Victory". Sayyidna ` Umar ؓ could hardly contain himself and inquired: "Messenger of Allah! is this 'victory'?" He replied: "By Him in whose Hand is my life, this is indeed 'a manifest Victory'!" The noble Companions ؓ submitted to him and thus were assured that it was "a manifest Victory". The Effects and Advantages of the Treaty One immediate effect of this Treaty was that the misplaced obstinacy of Quraish and their followers became manifest, and a schism arose among themselves, and they were divided into different groups as a result of differences in thinking and attitudes. Budail Ibn Warqa' separated himself with his comrades from the Quraish. Following his example, ` Urwah Ibn Masud separated with his group. Secondly, the Quraish of Makkah were highly impressed by the unparalleled self-sacrifice of the noble Companions ؓ . They were also profoundly touched by the unwavering obedience of, and love and reverence for, the Holy Prophet ﷺ . This inclined them to make peace. This was an ideal opportunity for them to wipe out the Muslims, because they were at home with all its conveniences, and the Muslims were on a journey with all its inconveniences. The Quraish had captured all the water spots, whereas the Muslims had to occupy waterless spots - lacking in foodstuffs. They were in full force, whereas the Musims were ill-equipped in weaponry. Allah infused terror into their hearts. Many members of their group had the opportunity to meet and mingle with the Holy Prophet ﷺ ، as a result the cheerfulness of Islamic faith was infused into their hearts. Later on they embraced it. Thirdly, the Peace Treaty made the road safe and secure. The way was opened for the Holy Prophet ﷺ and the blessed Companions ؓ to call the people towards Islam. Arab delegations visited the Holy Prophet ﷺ . The blessed Companions ؓ ، together with the Holy Prophet ﷺ ، spread Islam rapidly in every nook and corner. Letters were sent to the rulers of the world - inviting them to the call of Islam. Some of the prominent rulers were impressed. On the occasion of Hudaibiyah, there were not more than 1500 Muslims with him, despite the Holy Prophet's ﷺ general invitation for all Muslims to join him to observe ` Umrah. But after the Treaty, people entered Allah's religion in throngs. In the year 7 Hijri Khaibar was conquered, and considerable amount of booty fell into the hands of the Muslims. This strengthened their material power. Hardly two years had passed during which time an unprecedented large number of people joined the Islamic camp. When the Quraish violated the terms of the Treaty, the Holy Prophet ﷺ secretly started preparing for the conquest of Makkah. The Quraish came to know about this, and were unnerved. They sent Abu Sufyan to apologise and to negotiate the renewal of the Treaty, but the Holy Prophet ﷺ refused. As a result of violation by the Quraish of the terms of the Treaty, the Holy Prophet ﷺ within twenty-one months marched towards Makkah with ten thousand strong faithful soldiers of Allah. The Quraish were so overwhelmingly subdued that no fighting took place. There are differing views among the leading jurists whether Makkah was conquered by force of arms or by peaceful means. Nevertheless while in Makkah, the Holy Prophet ﷺ had the following announcement made: "Whoever shuts his door shall be safe; whoever enters the mosque shall be safe; whoever enters Abu Sufyan's house shall be safe." This announcement made them concerned about saving themselves. This, on the part of the Holy Prophet ﷺ ، was a master-stroke of political sagacity, strategy and ingenuity. As a result, no fighting took place. In sum, Makkah was conquered easily and very comfortably. Thus the Holy Prophet's" ﷺ vision turned into a reality. The Companions ؓ fearlessly performed the tawaf of the House, then had their heads shaved or cut short, the Holy Prophet ﷺ ، together with his Companions ؓ ، then entered the Ka'bah where he received its keys. At that moment, the Holy Prophet ﷺ addressed Sayyidna ` Umar Ibn al-Khattab ؓ in particular and other Companions ؓ in general, saying: "This is the incident that I have been narrating to you." On the occasion of the Farewell Pilgrimage, the Holy Prophet ﷺ repeated his address to Sayyidna ` Umar Ibn Khattab ؓ who replied: "Undoubtedly there is no better and greater 'Victory' than the Treaty of Hudaibiyah." Sayyidna Abu Bakr ؓ believed from the very outset that the Treaty of Hudaibiyah was indeed the 'Victory', but people did not have the insight and foresight to discern the reality that was determined between Allah and His Messenger ﷺ . Allah does not do anything because of people's impatience. Instead, He does what His wisdom demands that everything should take place at the right moment. Therefore, 'a manifest Victory' in this Surah refers to the Treaty of Hudaibiyah. These were the most important elements of the event of Hudaibiyah. This will facilitate the understanding of forthcoming verses of this Surah.

Analysis of Verses لِّيَغْفِرَ‌ لَكَ اللَّـهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ‌ (so that Allah may forgive you of your previous and subsequent faults...." - 48:2). If the particle "lam" (translated above as 'so that' ) is taken to be for "ta'lil", it indicates the purpose for which, and the reason why, such a manifest Victory is given to the Holy Prophet ﷺ . It is mentioned in this verse that the victory was given to him to bless him with three different bounties. The first bounty is forgiveness of all his past and future shortcomings. Attention was drawn in Surah Muhammad that all Prophets (علیہم السلام) are infallible. Wherever words likes ذَنب dhanb and عصیان ` isyan ('sin' or 'fault' ) are attributed to them in the Qur'an, they are in relation to their lofty status. Works that are merely unadvisable contrary to the preferred practice are also referred to as dhanb in relation to the high status of the Prophets (علیہم السلام) by way of reprimand. 'Previous' refers to shortcomings committed before conferment of prophethood, and 'subsequent' refers to shortcomings committed after the conferment of prophethood (Mazhari). The reason why this victory caused forgiveness for such shortcomings is that large masses of people entered the fold of Islam after it, and naturally the credit of spreading the call of Islam goes to the Holy Prophet ﷺ for which he deserved the divine reward, and an increase in reward always entails forgiveness of the shortcomings. وَيَهْدِيَكَ صِرَ‌اطًا مُّسْتَقِيمًا ("...and may guide you to a straight path," 48:2.) This is the second bounty which resulted from the manifest victory. Here arises a question of the highest significance: The Holy Prophet was established in the right path from the very outset. Not only was he himself on the right path, but also a source of guidance for the entire world. His night-and-day preoccupation was to call the people towards the Straight Path. So what then is the meaning of guidance to the straight path through manifest victory in the 6th year of Hijrah? A detailed answer to this question can be found in Ma’ ariful-Qur an Vol 1/pp 71-81 - particularly look at the definitions and the three degrees of Hidayah [ guidance ]. Definition of Hidayah Hidayah has been defined as to show the path or to lead someone gently and kindly towards his destination. The real destination of man is to attain Allah's pleasure and his proximity. The degrees of pleasure and proximity are unlimited. Having attained the first degree, man needs to go for the next one, then he should aim for the third one and so on to no end. Not any man, Muslim, saint or prophet is above the need of such spiritual and moral attainment. Therefore, the instruction to pray for right guidance in the first Surah is not only to the Muslim Community, but also to the Holy Prophet ﷺ . He is to soar higher and higher in the path of spiritual and moral attainment. Allah has, in this manifest victory, raised the Holy Prophet ﷺ to the highest pinnacles of spiritual eminence which is described by the clause yahdiyaka.

وَيَنصُرَ‌كَ اللَّـهُ نَصْرً‌ا عَزِيزًا (and so that Allah may support you with a mighty support - 48:3.) This is the third bounty which follows naturally from the preceding circumstance of the manifest victory. The Holy Prophet has always had help from Allah, but on this occasion he received a very large share.

Bounties of Allah upon the Participants of Hudaibiyah In the first three verses of this Surah, reference was made to Allah's particular bounties bestowed upon the Holy Prophet ﷺ in the wake of the manifest victory. Some of the participants of Hudaibiyah congratulating the Holy Prophet ﷺ ، asked him that the favours are conferred exclusively upon him, but what is there in it for them? In response to this query, verses 4-7 were revealed. They distinctly refer to the good graces of Allah upon the participants of Hudaibiyah and the Pledge of Ridwan. These favours were generously bestowed upon them because of faith in, and obedience to, the Holy Prophet ﷺ . All believers whose faith and obedience are complete and perfect will receive similar good graces of Allah.

Bounties of Allah upon the Participants of Hudaibiyah In the first three verses of this Surah, reference was made to Allah's particular bounties bestowed upon the Holy Prophet ﷺ in the wake of the manifest victory. Some of the participants of Hudaibiyah congratulating the Holy Prophet ﷺ ، asked him that the favours are conferred exclusively upon him, but what is there in it for them? In response to this query, verses 4-7 were revealed. They distinctly refer to the good graces of Allah upon the participants of Hudaibiyah and the Pledge of Ridwan. These favours were generously bestowed upon them because of faith in, and obedience to, the Holy Prophet ﷺ . All believers whose faith and obedience are complete and perfect will receive similar good graces of Allah.

Bounties of Allah upon the Participants of Hudaibiyah In the first three verses of this Surah, reference was made to Allah's particular bounties bestowed upon the Holy Prophet ﷺ in the wake of the manifest victory. Some of the participants of Hudaibiyah congratulating the Holy Prophet ﷺ ، asked him that the favours are conferred exclusively upon him, but what is there in it for them? In response to this query, verses 4-7 were revealed. They distinctly refer to the good graces of Allah upon the participants of Hudaibiyah and the Pledge of Ridwan. These favours were generously bestowed upon them because of faith in, and obedience to, the Holy Prophet ﷺ . All believers whose faith and obedience are complete and perfect will receive similar good graces of Allah.

Bounties of Allah upon the Participants of Hudaibiyah In the first three verses of this Surah, reference was made to Allah's particular bounties bestowed upon the Holy Prophet ﷺ in the wake of the manifest victory. Some of the participants of Hudaibiyah congratulating the Holy Prophet ﷺ ، asked him that the favours are conferred exclusively upon him, but what is there in it for them? In response to this query, verses 4-7 were revealed. They distinctly refer to the good graces of Allah upon the participants of Hudaibiyah and the Pledge of Ridwan. These favours were generously bestowed upon them because of faith in, and obedience to, the Holy Prophet ﷺ . All believers whose faith and obedience are complete and perfect will receive similar good graces of Allah.

Injunctions and Related Considerations In the preceding verses, Allah referred to the favours he bestowed generously upon the Holy Prophet ﷺ and his Ummah, especially upon those who participated in the pledge of Ridwan. The Bestower of the favours is Allah and the medium is the Holy Prophet ﷺ . Therefore, in the current set of verses, the right of the Holy Prophet ﷺ and the obligation of the Ummah to honour and revere him is entrenched. First, three attributes of the Holy Prophet ﷺ are referred to: shahid, mubashshir, nadhir. Shahid means 'witness' and its sense here is the same as that of shahid which occurs in [ 4:41]. . فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَـٰؤُلَاءِ شَهِيدًا "How would it, then, be when We shall bring a witness from every community and shall bring you over them as a witness. Both forms of the word mean "a witness". Every Prophet (علیہ السلام) will bear testimony to the fact that he has delivered Allah's message to his particular community - some accepted and others rejected. See Ma` ariful Qur'an, Vol 2/pp 442-3 for details. Likewise the Holy Prophet ﷺ will bear witness for his community. Qurtubi writes under [ 4:41] that the prophets' testimony will be for the people of their respective time as to who accepted their call to the Truth and who defied it. Likewise the Holy Prophet's ﷺ testimony will be for the people of his particular time. Other scholars express the view that the Holy Prophet ﷺ will bear witness to the entire community's good and bad works, and to its obedience and defiance, because, according to some versions, angels present to the Holy Prophet ﷺ morning and evening the works of the community. Thus he is aware of the entire community's works. Mubashshir and Nadhir: Mubashshir connotes bearer of good tidings and nadhir means a warner. That is to say, he gives glad tidings of Paradise to the believing and obedient sector of the community. On the other hand, he is a Warner to those who rejected the message - making them aware of the punishment of such defiance. Further, the purpose of sending the Messenger has been indicated - that is, to believe in Allah and his Messenger ﷺ . In addition, it is mentioned that the believers must be characterized by three more qualities: [ 1] that they should "support him" [ 2] "and revere him"; and [ 3] "pronounce His (Allah's) purity morning and evening." The first phrase contains a verb which is derived from the infinitive or verbal noun ta’ zir which denotes to help or support. Punishment is also called to ta’ zir because the idea underlying punishment is to give real help to the criminal by punishing him (Raghib: Mufradatul Qur’ an). The second phrase contains a verb which is derived from the infinitive or verbal noun tawqir which means to show reverence. The third phrase contains a verb which is derived from the infinitive or verbal noun tasbih which connotes to declare the purity of Allah. In this phrase, the third person anaphoric pronoun attached to the verb refers, by consensus of Qur'anic grammarians, to "Allah", and there can be no other possibility. Therefore, most of them believe that the third person anaphoric pronouns attached to the respective verbs of the first two phrases also refer to "Allah". From this point of view, the three phrases mean: believe in Allah and help His religion and His Messenger ﷺ ، revere Him and pronounce His purity. Other scholars refer the third person anaphoric pronouns attached to the verbs of the first two phrases to the "Messenger". From this point of view, the phrases mean: Help the Messenger and revere him; and pronounce the purity of Allah. However, there is a third group of scholars who feel that in this interpretation there is intishar-ud-dama'ir or unconcentrated distribution of pronouns - leading to pronominal ambiguity and vagueness, and making it difficult to follow the meaning of the constructions which is not in conformity with the rules of Arabic rhetoric or ` ilm-ul-balaghah. Allah knows best. After that, there is reference to the pledge of Ridwan which was narrated in part [ 10] of the story of Hudaibiyah. The purpose of the believers in entering into the pledge at the hands of the Holy Prophet ﷺ was to act upon the command of Allah and to receive His good pleasure. Therefore, when the blessed Companions ؓ placed their hands on the hand of the Holy Prophet ﷺ it was tantamount to taking the pledge at the hands of Allah. 'Allah's hand' is in any case something falling in the category of mutashabihat the correct nature of which is cannot be known to us, nor should we attempt to investigate its reality. The significance of the pledge of Ridwan is described later in the Surah. The word bai'ah, lexically, connotes a pledge to do some particular work. The ancient and traditional method of this pledge is for the pledging parties to place their hands upon each other, although the placing of hands is not a necessary condition. Nevertheless once the pledge is consummated, juristically it is binding, and its violation is unlawful. Therefore, it is later laid down that whoever violates the pledge will cause loss to himself. It will not cause loss to Allah and His Messenger ﷺ . Whoever fulfils the terms of the pledge will receive a mighty reward from Allah.

Injunctions and Related Considerations In the preceding verses, Allah referred to the favours he bestowed generously upon the Holy Prophet ﷺ and his Ummah, especially upon those who participated in the pledge of Ridwan. The Bestower of the favours is Allah and the medium is the Holy Prophet ﷺ . Therefore, in the current set of verses, the right of the Holy Prophet ﷺ and the obligation of the Ummah to honour and revere him is entrenched. First, three attributes of the Holy Prophet ﷺ are referred to: shahid, mubashshir, nadhir. Shahid means 'witness' and its sense here is the same as that of shahid which occurs in [ 4:41]. . فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَـٰؤُلَاءِ شَهِيدًا "How would it, then, be when We shall bring a witness from every community and shall bring you over them as a witness. Both forms of the word mean "a witness". Every Prophet (علیہ السلام) will bear testimony to the fact that he has delivered Allah's message to his particular community - some accepted and others rejected. See Ma` ariful Qur'an, Vol 2/pp 442-3 for details. Likewise the Holy Prophet ﷺ will bear witness for his community. Qurtubi writes under [ 4:41] that the prophets' testimony will be for the people of their respective time as to who accepted their call to the Truth and who defied it. Likewise the Holy Prophet's ﷺ testimony will be for the people of his particular time. Other scholars express the view that the Holy Prophet ﷺ will bear witness to the entire community's good and bad works, and to its obedience and defiance, because, according to some versions, angels present to the Holy Prophet ﷺ morning and evening the works of the community. Thus he is aware of the entire community's works. Mubashshir and Nadhir: Mubashshir connotes bearer of good tidings and nadhir means a warner. That is to say, he gives glad tidings of Paradise to the believing and obedient sector of the community. On the other hand, he is a Warner to those who rejected the message - making them aware of the punishment of such defiance. Further, the purpose of sending the Messenger has been indicated - that is, to believe in Allah and his Messenger ﷺ . In addition, it is mentioned that the believers must be characterized by three more qualities: [ 1] that they should "support him" [ 2] "and revere him"; and [ 3] "pronounce His (Allah's) purity morning and evening." The first phrase contains a verb which is derived from the infinitive or verbal noun ta’ zir which denotes to help or support. Punishment is also called to ta’ zir because the idea underlying punishment is to give real help to the criminal by punishing him (Raghib: Mufradatul Qur’ an). The second phrase contains a verb which is derived from the infinitive or verbal noun tawqir which means to show reverence. The third phrase contains a verb which is derived from the infinitive or verbal noun tasbih which connotes to declare the purity of Allah. In this phrase, the third person anaphoric pronoun attached to the verb refers, by consensus of Qur'anic grammarians, to "Allah", and there can be no other possibility. Therefore, most of them believe that the third person anaphoric pronouns attached to the respective verbs of the first two phrases also refer to "Allah". From this point of view, the three phrases mean: believe in Allah and help His religion and His Messenger ﷺ ، revere Him and pronounce His purity. Other scholars refer the third person anaphoric pronouns attached to the verbs of the first two phrases to the "Messenger". From this point of view, the phrases mean: Help the Messenger and revere him; and pronounce the purity of Allah. However, there is a third group of scholars who feel that in this interpretation there is intishar-ud-dama'ir or unconcentrated distribution of pronouns - leading to pronominal ambiguity and vagueness, and making it difficult to follow the meaning of the constructions which is not in conformity with the rules of Arabic rhetoric or ` ilm-ul-balaghah. Allah knows best. After that, there is reference to the pledge of Ridwan which was narrated in part [ 10] of the story of Hudaibiyah. The purpose of the believers in entering into the pledge at the hands of the Holy Prophet ﷺ was to act upon the command of Allah and to receive His good pleasure. Therefore, when the blessed Companions ؓ placed their hands on the hand of the Holy Prophet ﷺ it was tantamount to taking the pledge at the hands of Allah. 'Allah's hand' is in any case something falling in the category of mutashabihat the correct nature of which is cannot be known to us, nor should we attempt to investigate its reality. The significance of the pledge of Ridwan is described later in the Surah. The word bai'ah, lexically, connotes a pledge to do some particular work. The ancient and traditional method of this pledge is for the pledging parties to place their hands upon each other, although the placing of hands is not a necessary condition. Nevertheless once the pledge is consummated, juristically it is binding, and its violation is unlawful. Therefore, it is later laid down that whoever violates the pledge will cause loss to himself. It will not cause loss to Allah and His Messenger ﷺ . Whoever fulfils the terms of the pledge will receive a mighty reward from Allah.

Injunctions and Related Considerations In the preceding verses, Allah referred to the favours he bestowed generously upon the Holy Prophet ﷺ and his Ummah, especially upon those who participated in the pledge of Ridwan. The Bestower of the favours is Allah and the medium is the Holy Prophet ﷺ . Therefore, in the current set of verses, the right of the Holy Prophet ﷺ and the obligation of the Ummah to honour and revere him is entrenched. First, three attributes of the Holy Prophet ﷺ are referred to: shahid, mubashshir, nadhir. Shahid means 'witness' and its sense here is the same as that of shahid which occurs in [ 4:41]. . فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَـٰؤُلَاءِ شَهِيدًا "How would it, then, be when We shall bring a witness from every community and shall bring you over them as a witness. Both forms of the word mean "a witness". Every Prophet (علیہ السلام) will bear testimony to the fact that he has delivered Allah's message to his particular community - some accepted and others rejected. See Ma` ariful Qur'an, Vol 2/pp 442-3 for details. Likewise the Holy Prophet ﷺ will bear witness for his community. Qurtubi writes under [ 4:41] that the prophets' testimony will be for the people of their respective time as to who accepted their call to the Truth and who defied it. Likewise the Holy Prophet's ﷺ testimony will be for the people of his particular time. Other scholars express the view that the Holy Prophet ﷺ will bear witness to the entire community's good and bad works, and to its obedience and defiance, because, according to some versions, angels present to the Holy Prophet ﷺ morning and evening the works of the community. Thus he is aware of the entire community's works. Mubashshir and Nadhir: Mubashshir connotes bearer of good tidings and nadhir means a warner. That is to say, he gives glad tidings of Paradise to the believing and obedient sector of the community. On the other hand, he is a Warner to those who rejected the message - making them aware of the punishment of such defiance. Further, the purpose of sending the Messenger has been indicated - that is, to believe in Allah and his Messenger ﷺ . In addition, it is mentioned that the believers must be characterized by three more qualities: [ 1] that they should "support him" [ 2] "and revere him"; and [ 3] "pronounce His (Allah's) purity morning and evening." The first phrase contains a verb which is derived from the infinitive or verbal noun ta’ zir which denotes to help or support. Punishment is also called to ta’ zir because the idea underlying punishment is to give real help to the criminal by punishing him (Raghib: Mufradatul Qur’ an). The second phrase contains a verb which is derived from the infinitive or verbal noun tawqir which means to show reverence. The third phrase contains a verb which is derived from the infinitive or verbal noun tasbih which connotes to declare the purity of Allah. In this phrase, the third person anaphoric pronoun attached to the verb refers, by consensus of Qur'anic grammarians, to "Allah", and there can be no other possibility. Therefore, most of them believe that the third person anaphoric pronouns attached to the respective verbs of the first two phrases also refer to "Allah". From this point of view, the three phrases mean: believe in Allah and help His religion and His Messenger ﷺ ، revere Him and pronounce His purity. Other scholars refer the third person anaphoric pronouns attached to the verbs of the first two phrases to the "Messenger". From this point of view, the phrases mean: Help the Messenger and revere him; and pronounce the purity of Allah. However, there is a third group of scholars who feel that in this interpretation there is intishar-ud-dama'ir or unconcentrated distribution of pronouns - leading to pronominal ambiguity and vagueness, and making it difficult to follow the meaning of the constructions which is not in conformity with the rules of Arabic rhetoric or ` ilm-ul-balaghah. Allah knows best. After that, there is reference to the pledge of Ridwan which was narrated in part [ 10] of the story of Hudaibiyah. The purpose of the believers in entering into the pledge at the hands of the Holy Prophet ﷺ was to act upon the command of Allah and to receive His good pleasure. Therefore, when the blessed Companions ؓ placed their hands on the hand of the Holy Prophet ﷺ it was tantamount to taking the pledge at the hands of Allah. 'Allah's hand' is in any case something falling in the category of mutashabihat the correct nature of which is cannot be known to us, nor should we attempt to investigate its reality. The significance of the pledge of Ridwan is described later in the Surah. The word bai'ah, lexically, connotes a pledge to do some particular work. The ancient and traditional method of this pledge is for the pledging parties to place their hands upon each other, although the placing of hands is not a necessary condition. Nevertheless once the pledge is consummated, juristically it is binding, and its violation is unlawful. Therefore, it is later laid down that whoever violates the pledge will cause loss to himself. It will not cause loss to Allah and His Messenger ﷺ . Whoever fulfils the terms of the pledge will receive a mighty reward from Allah.

Related Considerations Reference in this passage is to those Bedouin tribes who were invited by Allah's Messenger ﷺ to join the party of 1400 Muslims who were marching to Hudaibiyah but on one pretext or another, they requested to be excused. This was narrated in part [ 1] of the story of Hudaibiyah. According to some versions, some of those people later repented and became sincere Muslims.

Related Considerations Reference in this passage is to those Bedouin tribes who were invited by Allah's Messenger ﷺ to join the party of 1400 Muslims who were marching to Hudaibiyah but on one pretext or another, they requested to be excused. This was narrated in part [ 1] of the story of Hudaibiyah. According to some versions, some of those people later repented and became sincere Muslims.

Related Considerations Reference in this passage is to those Bedouin tribes who were invited by Allah's Messenger ﷺ to join the party of 1400 Muslims who were marching to Hudaibiyah but on one pretext or another, they requested to be excused. This was narrated in part [ 1] of the story of Hudaibiyah. According to some versions, some of those people later repented and became sincere Muslims.

Related Considerations Reference in this passage is to those Bedouin tribes who were invited by Allah's Messenger ﷺ to join the party of 1400 Muslims who were marching to Hudaibiyah but on one pretext or another, they requested to be excused. This was narrated in part [ 1] of the story of Hudaibiyah. According to some versions, some of those people later repented and became sincere Muslims.

Injunctions and Related Issues The reference in this passage is to the incident which took place in the 7th year of Hijrah after the Holy Prophet ﷺ returned from Hudaibiyah. When he intended to march on Khaibar, he took with him only those sincere Muslims who were with him at Hudaibiyah and participated in the Pledge of Ridwan. When Allah promised His Messenger ﷺ the conquest of Khaibar and great spoils, those Bedouin tribes who had contrived to remain behind when the Holy Prophet ﷺ went for ` Umrah, requested the Holy Prophet ﷺ to be allowed to join the Muslim army, either because they guessed that Khaibar would be conquered and they would receive a good share of the booty, or because they perceived the divine blessings bestowed on the Muslims as a result of the expedition of Hudaibiyah' and being remorseful on their wrong decision, they intended to join the new expedition. In response to their request, the Qur'an says: يُرِ‌يدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّـهِ "They wish to change the statement of Allah...[ 48:15] " 'Allah's statement' refers to the injunction that the right to participate in the expedition of Khaibar and receiving a share in its spoils is reserved exclusively for those sincere Muslims who were with the Holy Prophet ﷺ at Hudaibiyah. The same injunction is again referred to by saying, كَذَٰلِكُمْ قَالَ اللَّـهُ مِن قَبْلُ "Allah had said like this beforehand.... [ 48:15] " It means that the injunction of restricting the right of participation in Khyber to the participants of Hudaibiyah had been revealed by Allah before the revelation of these verses. However, this injunction is not available in the Qur'an anywhere else. So the question is: how is it then correct to refer this injunction as a 'statement of Allah' or as 'Allah has said like this'? Answer to this question depends on understanding the different kinds of the divine revelation which follow: Divine Revelation is not restricted to the Qur’ an; Many injunctions are revealed without being a part of the Qur’ an, and Prophetic ahadith have also the status of being 'Allah's injunctions' Wahy [ revelation ] is divisible into two types: [ 1] Wahy Matluww or recited revelation; and [ 2] Wahy Ghayr-Matluww or unrecited revelation. Wahy Matluww refers to the Qur'an - the words and meanings of which are both from Allah. Wahy Ghayr-Matluww refers to the Hadith of the Holy Prophet ﷺ - the wordings of which are from the Holy Prophet ﷺ and the meanings of which are from Allah (See Ma ariful Qur an: Vol. 2/570).Wally Ghayr-Matluww, like Wahy Matluww, is one of the fundamental sources of Islamic injunctions. With this juristic principle in mind, scholars have explained that the restrictive injunction made to the participants of Hudaibiyah is nowhere asserted explicitly in the Qur'an or Wahy Matluww. However, it was made for them to the Holy Prophet through Wahy Ghayr-Matluww on his way to Hudaibiyah to which the Qur'an refers by the phrases Kalamullah (the statement of Allah) and qalAllah (Allah said). From this a general juristic rule may be deduced that the injunctions entrenched in ahadith sahihah [ Authentic Prophetic Traditions ] have the status of being 'Allah's statement' and 'Allah's saying'. These verses are sufficient to unmask the deviation of those who turned aside from the truth by refusing to accept ahadith as a religious authority. Some people have tried to argue that the restrictive injunction is found in the Qur'an itself, that is in verses 18 and 19 of this very Surah "so He sent down tranquility upon them, and rewarded them with a well-nigh victory, and many spoils that they would receive." This verse was revealed in the beginning of the journey to Hudaibiah, and "well-nigh victory" refers, according to consensus of Qur'anic scholars, to the victory of Khaibar. Thus the phrases Kalamullah (the statement of Allah) and qalallah (Allah said) could refer to verses 18 and 19, and it is not necessary that it is construed as an injunction conveyed through Wahy Ghayr-Matluww. But this argument is misconceived because verse 18 and 19 contain a promise that the participants of Hudaibiah would receive many spoils in the victory of Khaibar, but it is nowhere mentioned in these verses that these spoils will be restricted to the participants of Hudaibiah and no one else will participate in them. Therefore, No doubt, this restriction was made by Wahy Ghayr-Matluww or the Hadith of the Holy Prophet ﷺ which is meant by the Qur'anic phrases Kalamullah and qalallah. Some people have applied the words, 'the statement of Allah' occurring in verse 15 to verse 83 of Surah At-Taubah: فَاسْتَأْذَنُوكَ لِلْخُرُ‌وجِ فَقُل لَّن تَخْرُ‌جُوا مَعِيَ أَبَدًا وَلَن تُقَاتِلُوا مَعِيَ عَدُوًّا ۖ إِنَّكُمْ رَ‌ضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّ‌ةٍ They sought disorder even earlier and tried to upset matters for you, until the Truth arrived and the will of Allah prevailed, though they disliked it. [ Surah Taubah: 83] This is not true, because the verses of Surah At-Taubah pertain to the battle of Tabuk which took place in the 9th year of Hijrah whereas the expedition of Khaibar took place two years earlier in the 7th year of Hijrah (Qurtubi; and others). قُل لَّن تَتَّبِعُونَا ("...say: 'You shall not follow us' - 48:15".) In this clause, the laggards who contrived to be left behind are emphatically told that they could not be allowed to march against the Jews of Khaibar and partake of the booty. However, this prohibition is restricted to the expedition of Khaibar, but in the near future they would be allowed to fight other battles. This is the reason why from among the laggards, the tribes of Muzainah and Juhainah later on fought in the company of the Holy Prophet ﷺ (a1-Ruh citing from al-Bahr; Bayan). Some of the Laggards Repent and Become Sincere Muslims All the laggards that did not march towards Hudaibiyah were prohibited from taking part in the expedition of Khaibar, whereas not all of them were hypocrites, some were sincere Muslims. And some at that particular time were hypocrites, but later on, through the Grace of Allah, they became sincere Muslims. Verse [ 16] consoles and comforts the laggards that though, because of Allah's promise made to the participants of Hudaibiyah, they cannot be allowed to take part in the expedition of Khaibar, yet in the near future the sincere Muslims would be called upon to fight against much more powerful enemies. Thus the Qur'an predicts '' سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ "You will be called against a people possessed of strong fighting power; you will have to fight them, or they will submit". (48:16) We need to bear in mind the verse foretells that they will be invited to take part in battles that will be fought against a formidable militant nation. Islamic history bears ample testimony to the fact that this prediction was not fulfilled during the lifetime of the Holy Prophet ﷺ . There are several reasons for this. First of all, though battles did take place during the lifetime of the Holy Prophet ﷺ after the expedition of Khaibar, there is no proof that the Holy Prophet ﷺ called upon the Bedouins to fight. Secondly, after that no battle took place with such a nation whose fighters were so brave, chivalrous and formidable as the Qur'an describes. Although in the battle of Tabuk the encounter was with a formidable force, neither is there any evidence that the Bedouins were invited to fight, nor did any actual fighting take place in Tabuk, because Allah had infused terror in the minds of the opponents, and they did not turn up. As far as the battle of Hunain is concerned, there is no proof of their being invited, nor was the opponent so powerful. Therefore, some of the leading scholars of Tafsir express the view that the prediction in the verse refers to the fierce and protracted wars with the Byzantine and Iranian empires which took place during the reign of Sayyidna Al-Faruq ul-A` zam ؓ (Ibn ` Abba, 'Ata, Mujahid, Ibn Abi Laila, and Hasan in Qurtubi' ). Sayyidna Rafi` Ibn Khadij ؓ says: " We read this verse in the Qur'an in which the word 'qawm' (people) occurs, but we did not know to which 'qawm' reference is made, until after the Holy Prophet ﷺ when Abu Bakr ؓ took over the reign of Caliphate and invited us to take up arms against Banu Hanifah, the people of Yamamah, that is, Musailimah-Kadhdhab. So we thought the Qur'an refers to this 'qawm' (people)." However, there is no conflict or contradiction between these views. The word 'qawm' (people) could comprehend all these nations. Having cited all these views, Imam Qurtubi asserts that this verse confirms the legitimacy of the Caliphate of Sayyidna Abu Bakr and Sayyidna ` Umar ؓ . The Qur'an itself asserts in the above-quoted verse their calling upon the people to fight. تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ ("...you will have to fight them, or they will submit" ) According to the gira’ ah (reading) of Sayyidna 'Ubaiyy in the second disjunctive clause أَوْ يُسْلِمُوا au yuslimu the nun has been omitted. Therefore, Imam Qurtubi takes the disjunctive particle au originally standing for "or" in the sense of hatta (until). In other words, the fighting will carry on with that nation until they surrender - whether by embracing Islam or by submitting to the Islamic rule.

Injunctions and Related Issues The reference in this passage is to the incident which took place in the 7th year of Hijrah after the Holy Prophet ﷺ returned from Hudaibiyah. When he intended to march on Khaibar, he took with him only those sincere Muslims who were with him at Hudaibiyah and participated in the Pledge of Ridwan. When Allah promised His Messenger ﷺ the conquest of Khaibar and great spoils, those Bedouin tribes who had contrived to remain behind when the Holy Prophet ﷺ went for ` Umrah, requested the Holy Prophet ﷺ to be allowed to join the Muslim army, either because they guessed that Khaibar would be conquered and they would receive a good share of the booty, or because they perceived the divine blessings bestowed on the Muslims as a result of the expedition of Hudaibiyah' and being remorseful on their wrong decision, they intended to join the new expedition. In response to their request, the Qur'an says: يُرِ‌يدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّـهِ "They wish to change the statement of Allah...[ 48:15] " 'Allah's statement' refers to the injunction that the right to participate in the expedition of Khaibar and receiving a share in its spoils is reserved exclusively for those sincere Muslims who were with the Holy Prophet ﷺ at Hudaibiyah. The same injunction is again referred to by saying, كَذَٰلِكُمْ قَالَ اللَّـهُ مِن قَبْلُ "Allah had said like this beforehand.... [ 48:15] " It means that the injunction of restricting the right of participation in Khyber to the participants of Hudaibiyah had been revealed by Allah before the revelation of these verses. However, this injunction is not available in the Qur'an anywhere else. So the question is: how is it then correct to refer this injunction as a 'statement of Allah' or as 'Allah has said like this'? Answer to this question depends on understanding the different kinds of the divine revelation which follow: Divine Revelation is not restricted to the Qur’ an; Many injunctions are revealed without being a part of the Qur’ an, and Prophetic ahadith have also the status of being 'Allah's injunctions' Wahy [ revelation ] is divisible into two types: [ 1] Wahy Matluww or recited revelation; and [ 2] Wahy Ghayr-Matluww or unrecited revelation. Wahy Matluww refers to the Qur'an - the words and meanings of which are both from Allah. Wahy Ghayr-Matluww refers to the Hadith of the Holy Prophet ﷺ - the wordings of which are from the Holy Prophet ﷺ and the meanings of which are from Allah (See Ma ariful Qur an: Vol. 2/570).Wally Ghayr-Matluww, like Wahy Matluww, is one of the fundamental sources of Islamic injunctions. With this juristic principle in mind, scholars have explained that the restrictive injunction made to the participants of Hudaibiyah is nowhere asserted explicitly in the Qur'an or Wahy Matluww. However, it was made for them to the Holy Prophet through Wahy Ghayr-Matluww on his way to Hudaibiyah to which the Qur'an refers by the phrases Kalamullah (the statement of Allah) and qalAllah (Allah said). From this a general juristic rule may be deduced that the injunctions entrenched in ahadith sahihah [ Authentic Prophetic Traditions ] have the status of being 'Allah's statement' and 'Allah's saying'. These verses are sufficient to unmask the deviation of those who turned aside from the truth by refusing to accept ahadith as a religious authority. Some people have tried to argue that the restrictive injunction is found in the Qur'an itself, that is in verses 18 and 19 of this very Surah "so He sent down tranquility upon them, and rewarded them with a well-nigh victory, and many spoils that they would receive." This verse was revealed in the beginning of the journey to Hudaibiah, and "well-nigh victory" refers, according to consensus of Qur'anic scholars, to the victory of Khaibar. Thus the phrases Kalamullah (the statement of Allah) and qalallah (Allah said) could refer to verses 18 and 19, and it is not necessary that it is construed as an injunction conveyed through Wahy Ghayr-Matluww. But this argument is misconceived because verse 18 and 19 contain a promise that the participants of Hudaibiah would receive many spoils in the victory of Khaibar, but it is nowhere mentioned in these verses that these spoils will be restricted to the participants of Hudaibiah and no one else will participate in them. Therefore, No doubt, this restriction was made by Wahy Ghayr-Matluww or the Hadith of the Holy Prophet ﷺ which is meant by the Qur'anic phrases Kalamullah and qalallah. Some people have applied the words, 'the statement of Allah' occurring in verse 15 to verse 83 of Surah At-Taubah: فَاسْتَأْذَنُوكَ لِلْخُرُ‌وجِ فَقُل لَّن تَخْرُ‌جُوا مَعِيَ أَبَدًا وَلَن تُقَاتِلُوا مَعِيَ عَدُوًّا ۖ إِنَّكُمْ رَ‌ضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّ‌ةٍ They sought disorder even earlier and tried to upset matters for you, until the Truth arrived and the will of Allah prevailed, though they disliked it. [ Surah Taubah: 83] This is not true, because the verses of Surah At-Taubah pertain to the battle of Tabuk which took place in the 9th year of Hijrah whereas the expedition of Khaibar took place two years earlier in the 7th year of Hijrah (Qurtubi; and others). قُل لَّن تَتَّبِعُونَا ("...say: 'You shall not follow us' - 48:15".) In this clause, the laggards who contrived to be left behind are emphatically told that they could not be allowed to march against the Jews of Khaibar and partake of the booty. However, this prohibition is restricted to the expedition of Khaibar, but in the near future they would be allowed to fight other battles. This is the reason why from among the laggards, the tribes of Muzainah and Juhainah later on fought in the company of the Holy Prophet ﷺ (a1-Ruh citing from al-Bahr; Bayan). Some of the Laggards Repent and Become Sincere Muslims All the laggards that did not march towards Hudaibiyah were prohibited from taking part in the expedition of Khaibar, whereas not all of them were hypocrites, some were sincere Muslims. And some at that particular time were hypocrites, but later on, through the Grace of Allah, they became sincere Muslims. Verse [ 16] consoles and comforts the laggards that though, because of Allah's promise made to the participants of Hudaibiyah, they cannot be allowed to take part in the expedition of Khaibar, yet in the near future the sincere Muslims would be called upon to fight against much more powerful enemies. Thus the Qur'an predicts '' سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ "You will be called against a people possessed of strong fighting power; you will have to fight them, or they will submit". (48:16) We need to bear in mind the verse foretells that they will be invited to take part in battles that will be fought against a formidable militant nation. Islamic history bears ample testimony to the fact that this prediction was not fulfilled during the lifetime of the Holy Prophet ﷺ . There are several reasons for this. First of all, though battles did take place during the lifetime of the Holy Prophet ﷺ after the expedition of Khaibar, there is no proof that the Holy Prophet ﷺ called upon the Bedouins to fight. Secondly, after that no battle took place with such a nation whose fighters were so brave, chivalrous and formidable as the Qur'an describes. Although in the battle of Tabuk the encounter was with a formidable force, neither is there any evidence that the Bedouins were invited to fight, nor did any actual fighting take place in Tabuk, because Allah had infused terror in the minds of the opponents, and they did not turn up. As far as the battle of Hunain is concerned, there is no proof of their being invited, nor was the opponent so powerful. Therefore, some of the leading scholars of Tafsir express the view that the prediction in the verse refers to the fierce and protracted wars with the Byzantine and Iranian empires which took place during the reign of Sayyidna Al-Faruq ul-A` zam ؓ (Ibn ` Abba, 'Ata, Mujahid, Ibn Abi Laila, and Hasan in Qurtubi' ). Sayyidna Rafi` Ibn Khadij ؓ says: " We read this verse in the Qur'an in which the word 'qawm' (people) occurs, but we did not know to which 'qawm' reference is made, until after the Holy Prophet ﷺ when Abu Bakr ؓ took over the reign of Caliphate and invited us to take up arms against Banu Hanifah, the people of Yamamah, that is, Musailimah-Kadhdhab. So we thought the Qur'an refers to this 'qawm' (people)." However, there is no conflict or contradiction between these views. The word 'qawm' (people) could comprehend all these nations. Having cited all these views, Imam Qurtubi asserts that this verse confirms the legitimacy of the Caliphate of Sayyidna Abu Bakr and Sayyidna ` Umar ؓ . The Qur'an itself asserts in the above-quoted verse their calling upon the people to fight. تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ ("...you will have to fight them, or they will submit" ) According to the gira’ ah (reading) of Sayyidna 'Ubaiyy in the second disjunctive clause أَوْ يُسْلِمُوا au yuslimu the nun has been omitted. Therefore, Imam Qurtubi takes the disjunctive particle au originally standing for "or" in the sense of hatta (until). In other words, the fighting will carry on with that nation until they surrender - whether by embracing Islam or by submitting to the Islamic rule.

لَّيْسَ عَلَى الْأَعْمَىٰ حَرَ‌جٌ (There is no blame on the blind, nor is there any blame on the lame, nor is there any blame on the sick...48:17) Sayyidna Ibn ` Abbas ؓ reports that when some sincere Muslims who were physically unable to fight read the concluding clause of verse 16: وَإِن تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا . “ And if you turn away, as you had turned away before, He will punish you with a painful punishment. [ 48:16] " they expressed their concern about the warning. Verse [ 17] was revealed to exempt them from the injunction of jihad. These people included blind, lame or sick persons (Qurtubi). And Allah knows best!

Commentary لَّقَدْ رَ‌ضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَ‌ةِ (Allah was pleased with the believers when they were pledging allegiance with you by placing their hands in your hands under the tree,...48:18). The reference in this verse is to the same pledge that was given at Hudaibiyah and which was referred to earlier in verse 10. Verse [ 18] reinforces verse [ 10.]. In verse [ 18] Allah announces that those sincere participants who took this solemn oath have obtained His pleasure. Therefore, the oath came to be known as bai` at-ur-Ridwan (that is, the pledge that earned Allah's pleasure). The purpose of this is to compliment the participants of the allegiance and to emphasise the obligation of fulfilling the covenant. It is recorded in Bukhari and Muslim on the authority of Sayyidna Jabir ؓ that on the day of Hudaibiyah, the companions were 1400 people, and the Holy Prophet ﷺ said to them: اَنتُم خَیرُ اھلِ الارضِ "You are the best of people living on the surface of the earth." It is recorded in Muslim on the authority of Umm Bishr ؓ that the Holy Prophet ﷺ has said, لا یدخل النَّارَ اَحَدُ مِمَّن بَایَعَ تَحتَ الشَّجرَۃِ "None of those who swore fealty under the tree will enter the Fire" (Mazhari). Therefore, the participants of this allegiance are like the participants of the battle of Badr. The Qur'an and Hadith give glad tidings of Allah's pleasure and Paradise to the participants of the battle of Badr. Likewise the sources give glad tidings of Allah's pleasure and Paradise to the participants of bai` at-ur-Ridwan. These tidings bear testimony to the fact that these sincere participants meet their end in the state of faith, righteousness, and with deeds that please Allah, because this announcement of Allah's pleasure guarantees that. Vilification of, and Finding Fault with, the Noble Companions prohibited Tafsir Mazhari says that the noble Companions are among the best of the Prophet's ﷺ followers, and as such Allah has announced forgiveness of their sins, shortcomings and slips - if they committed any. Therefore, it is against the declaration of this verse to investigate into those of their deeds that are not laudable, and to make it a subject of debate. It is also a crystal clear denunciation of the attitude of Rawafid, the Shiites, who reject the legitimacy of the caliphs Abu Bakr ؓ ، ` Umar ؓ and ` Uthman, and vilify them and other blessed Companions ؓ - condemning them as unbelievers and hypocrites. The Tree of Ridwan The tree that is mentioned in this verse refers to mimosa arabica or the gum-acacia tree. It is reported that after the Holy Prophet ﷺ some people used to take walk there and perform salah. Sayyidna ` Umar ؓ came to know about this and feared that the future generation lacking in knowledge might start worshipping the very tree, as it happened in the past generations. Therefore, he had the tree felled (cut down a tree). However, it is recorded in Bukhari and Muslim on the authority of Sayyidna Tariq Ibn ` Abdur-Rahman who reports: "I once went for Hajj, and I passed by some people who had gathered in a place and were performing salah. I asked them: 'Which mosque is this?'. They replied: 'This is the tree under which the Holy Prophet ﷺ took bai` at-ur-Ridwan.' After that I went up to Sayyidna Said Ibn Musayyab and narrated this incident to him. He said: 'My father was one of those who participated in bai` at-ur-Ridwan. He said to me that when he went to Makkah the following year he looked for the tree, but could not find it.' Then Sayyidna Said Ibn Musayyab ؓ added: 'Companions ؓ who participated in bai` at-ur-Ridwan at the hands of the Holy Prophet ﷺ themselves are unaware of the location of the tree, but it is strange that you should know about it. Are you more knowledgeable than they are?'" (Ruh-ul-Ma’ ani). This goes to show that later on people must have determined conjecturally - based on incomplete and doubtful evidence - about a particular tree that it was the tree under which the pledge was taken. As a result, they frequented the place and performed salah. Sayyidna ` Umar ؓ knew that it was not the real tree. Then he apprehended people's involvement in shirk. Therefore, he had the tree felled. Conquest of Khaibar Khaibar is the name of a province which comprises many settlements, fortresses and gardens (Mazhari). Verse 18 refers to the victory of Khaibar by saying, وَأَثَابَهُمْ فَتْحًا قَرِ‌يبًا "and rewarded them with a well-nigh victory,". There is consensus of the scholars on that 'well-nigh victory' in this verse means the victory of Khaibar which occurred after returning from Hudaibiyah. According to some versions, the Holy Prophet ﷺ stayed in Madinah after returning from Hudaibiyah only for ten days, and according to other versions, he stayed for twenty days. Then he marched against Khaibar. According to Ibn Ishaq's version, he returned to Madinah in the month of Dhulhijjah and set out for Khaibar in the month of Muharram in the 7th year of Hijrah. Khaibar was conquered in the month of Safar in the 7th year of Hijrah. This is reported by Waqidi's Maghazi. According to Hafiz Ibn-Hajar, this is the preferred opinion. (Tafsir Mazhari) In any case, this shows that the conquest of Khaibar took place many days after the march to Hudaibiyah. According to consensus of scholarly opinion, Surah Al-Fath was revealed in the course of his return journey from Hudaibiya. However, there is a difference of opinion whether the Surah was revealed in its entirety or some of its verses were revealed later. If the first view is preferred, then the conquest of Khaibar is a prophecy that Muslims will definitely achieve and is described in past perfect tense to denote that it is as certain as an event that has already happened in the past. If the second view is preferred, it is possible that these verses were revealed after the conquest of Khaibar. Allah knows best!

وَمَغَانِمَ كَثِيرَ‌ةً يَأْخُذُونَهَا (and many spoils that they would receive...48:19) This clause refers to the great booty that fell into the hands of Muslims during the conquest of Khaibar.

ذِهِ (Allah had promised you many spoils that you would receive, so He gave these to you sooner - 48:20). The phrase "many spoils" mentioned here refers to the sizeable spoils that fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries. This verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar, and in consequence many spoils until the end of the world. However, before those numerous conquests, the conquest of Daibar was given first, the spoils of which were reserved by Allah exclusively for the participants of Hudaibiyah. But the spoils to be achieved in all the next conquest would be common to all. This shows that the injunction of reserving the right of participating in Khaibar is not laid down explicitly in these verses. That injunction was laid down, as detailed earlier, in a separate category of revelation, that is, in the unrecited revelation. The Holy Prophet ﷺ acted upon the injunction and imparted its knowledge to the noble Companions ؓ . وَكَفَّ أَيْدِيَ النَّاسِ عَنكُمْ (...and stopped the hands of the people from (harming) you. ... 48:20). This refers to the unbelievers of Khaibar. In this battle, Allah did not allow them the opportunity to show much strength or force. Imam Baghawi says that the tribe of Ghatafan was the ally of the Jews of Khaibar. When it heard of the Holy Prophet's ﷺ march against the Jews of Khaibar, it equipped itself with heavy arms to defend the Jews. But Allah infused terror into their minds, and they were worried that if they went forward, it was possible that a Muslim army might attack their homes in their absence. As a result, they got cold feet and did not have the courage to proceed (Mazhari). وَيَهْدِيَكُمْ صِرَ‌اطًا مُّسْتَقِيمًا (...And (He did this) so that He guides you to the right path.... 48:20) It is clarified earlier (in the commentary on verse 2 of this Surah that there are several degrees of guidance. From that point of view, they were all already guided on the straight path. Here it refers to the degree of guidance which they had not yet attained, that is, full reliance on Allah and increase in the power of faith.

وَعَدَكُمُ اللَّـهُ مَغَانِمَ كَثِيرَ‌ةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَـٰ وَأُخْرَ‌ىٰ لَمْ تَقْدِرُ‌وا عَلَيْهَا قَدْ أَحَاطَ اللَّـهُ بِهَا (And (there are) other (victories) that have not come within your power as yet, (but) Allah has encompassed them...." (48:21). This verse embodies a prophecy that Muslims will achieve many more great victories after the victory of Khaibar. But Allah says that they were unable to achieve them at that time; they would happen in future. Among these victories, Makkah was the first one to be achieved. Therefore, some scholars refer this to the victory of Makkah. However, the wordings are general and refer to all the victories that will be achieved till the end of the world (Mazhari).

وَعَدَكُمُ اللَّـهُ مَغَانِمَ كَثِيرَ‌ةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَـٰ وَأُخْرَ‌ىٰ لَمْ تَقْدِرُ‌وا عَلَيْهَا قَدْ أَحَاطَ اللَّـهُ بِهَا (And (there are) other (victories) that have not come within your power as yet, (but) Allah has encompassed them...." (48:21). This verse embodies a prophecy that Muslims will achieve many more great victories after the victory of Khaibar. But Allah says that they were unable to achieve them at that time; they would happen in future. Among these victories, Makkah was the first one to be achieved. Therefore, some scholars refer this to the victory of Makkah. However, the wordings are general and refer to all the victories that will be achieved till the end of the world (Mazhari).

وَعَدَكُمُ اللَّـهُ مَغَانِمَ كَثِيرَ‌ةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَـٰ وَأُخْرَ‌ىٰ لَمْ تَقْدِرُ‌وا عَلَيْهَا قَدْ أَحَاطَ اللَّـهُ بِهَا (And (there are) other (victories) that have not come within your power as yet, (but) Allah has encompassed them...." (48:21). This verse embodies a prophecy that Muslims will achieve many more great victories after the victory of Khaibar. But Allah says that they were unable to achieve them at that time; they would happen in future. Among these victories, Makkah was the first one to be achieved. Therefore, some scholars refer this to the victory of Makkah. However, the wordings are general and refer to all the victories that will be achieved till the end of the world (Mazhari).

Commentary بِبَطْنِ مَكَّةَ (...in the valley of Makkah...) The Arabic word used here is batn which means 'belly' and in relation to a city, it refers to its center. However, in the present context it is used for Hudaibiyah, because of its close proximity to Makkah. This supports the Hanafi view that some parts of Hudaibiyah are included in the حِرِم Haram. The relevant details may be found in our commentary on the verse 2:196.

فَتُصِيبَكُم مِّنْهُم مَّعَرَّ‌ةٌ بِغَيْرِ‌ عِلْمٍ (and thus an embarrassing situation might have befallen you because of them unknowingly....48:25): According to some authorities on lexicology ma'arrah connotes "sin"; according to others it means "harm"; and other authorities say it denotes "shame" or "embarrassment". In this context, apparently the last meaning appears to be apt. There was a nucleus of Muslims in Makkah and if the fight had broken out, Muslim army would have unwittingly killed their own Muslim brethren in faith, thereby causing great injury to their own cause, and incurring obloquy and opprobrium for themselves. Natural Safeguard of the Noble Companions against Mistakes Imam Qurtubi says that if a Muslim unknowingly kills another Muslim, it is not a sin or crime. It is, however, certainly a source of shame, embarrassment and regret. Since it is a Qatl Khata', the laws of diyah [ blood-wit ] will apply. Allah has protected the noble Companions ؓ against this as well. This shows the noble Companions ؓ are not infallible like the prophets of Allah, but Allah has in general terms safeguarded them in a natural way against mistakes which would be a cause of embarrassment, obloquy and opprobrium to them. لِّيُدْخِلَ اللَّـهُ فِي رَ‌حْمَتِهِ مَن يَشَاءُ (so that Allah may admit to His mercy whom He wills...48:25): It means that Allah infused patience in Muslims on this occasion to avoid war, because He knew that many people in future would embrace Islam on whom His mercy will be showered. Similarly the nucleus of Muslims who were detained in Makkah will also receive a large share of His mercy. لَوْ تَزَيَّلُوا (And if they [ the believing men and women ] had been separate, [ from disbelievers ], We would surely have punished those of them who disbelieved....48:25) Lexically, the word tazayyul denotes 'separation'. The sense is that if Muslims detained in Makkah had been separate and distinct from the unbelievers, the Muslims coming from Madinah would have been able to save them in case of war, and Allah would have had the disbelievers punished then and there, because that was the demand of their attitude. However, the Makkan society at that time was a mixed society - helpless Muslim men and women and non-Muslims were living together. The Muslims were indistinguishable from non-Muslims. If fighting had broken out, there would have been no way to save the Muslims. Therefore, Allah averted the war.

لَّقَدْ صَدَقَ اللَّـهُ رَ‌سُولَهُ الرُّ‌ؤْيَا بِالْحَقِّ (and made them stick to the word of piety, and they were very much entitled to it, and competent for it - 48:26) ". The construction kalimat-at-taqwa connotes the word of the pious persons, that is, the Kalimah of Tauhid and Risalah whereby a person declares his faith in Allah's Oneness and in the Messenger-ship of Sayyidna Muhammad ﷺ . It is named here as 'word of piety' because this word is the foundation of piety, righteousness and right conduct. The noble Companions ؓ here are said to have better right to it and more worthy of it, and thus Allah exposed and unmasked those people who accused them of infidelity and hypocrisy. Allah asserts that the noble Companions ؓ are more worthy of the word of Islam and better entitled to it, and thus made them adhere to it firmly, whereas the wretched evil-minded people refuse to acknowledge their value and entitlement.

Recapitulation of the Event of Hudaibiyah When the Peace Treaty of Hudaibiyah was completed, it was decided that the Muslims would not enter Makkah that year, and would return to Madinah without performing ` Umrah. They were highly upset at this, because the blessed Companions ؓ determination to perform ` Umrah was on account of the Holy Prophet's ﷺ vision, which is also a kind of revelation. The fact that everything was apparently happening contrary to the vision, they could not understand how the Holy Prophet's ﷺ journey had served its purpose. Some of the noble Companions ؓ ، as a result, began to doubt, God forbid!, whether the vision was not fulfilled. The non-believers and hypocrites, on the other hand, taunted the believers that their Prophet's dream was not translated into reality. At this, the current set of verses was revealed (Transmitted by Baihaqi and others from Mujahid). لَّقَدْ صَدَقَ اللَّـهُ رَ‌سُولَهُ الرُّ‌ؤْيَا بِالْحَقِّ (Indeed, Allah has made true to His Messenger ﷺ the dream (shown) with truth...48:27). Sidq صِدق[ truth ] is, lexically, the antonym of kidhb کِذب lie or falsehood ]. Both these words are used for statements. If a statement is conformable to existing fact or reality, it is Sidq. If it lacks accord with fact or reality, it is kidhb. Sometimes this word is used in relation to actions. In that case the word connotes the realization of an action, as for instance in [ 33:23], رِ‌جَالٌ صَدَقُوا مَا عَاهَدُوا اللَّـهَ (Among the believers are men who were true to their covenant with Allah;...). In this case the word sidq takes two grammatical objects, as in this verse the first object of the verb sadaqa is rasulahu and its second object is ru'ya. The verse says that Allah has made true the dream. Here the event that was to take place in future has been expressed in the past perfect tense because of its certainty of occurrence. A reinforcing context that this event is definitely going to take place in future is expressed in energetic aorist thus: لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَ‌امَ You will most definitely enter the Sacred Mosque." (The construction under analysis la-tadkhulu-nna is made up of the following constituents: The corroborative la is prefixed to the aorist denoting "Certainly" + the doubled energetic or corroborative nun reinforcing the sense of "most definitely" appended as a suffix to the future tense tadkhulu "you shall most definitely enter" ). That is to say, the vision you had seen that you have entered the sacred Mosque will most definitely happen. It will not happen this year. It will happen at a future date. The date had not been specified in the dream. The blessed Companions ؓ in their enthusiasm made up their mind to set out for the journey that very year, and the Holy Prophet ﷺ concurred with their determination. There was much Divine wisdom in it which became manifest at the time of the Treaty of Hudaibiyah and served many useful purposes to which reference is , already made. For example, when Sayyidna ` Umar ؓ questioned the whole situation and expressed his doubt, Sayyidna Abu Bakr رضی اللہ تعالیٰ عنہم allayed his suspicions and misgivings. He said no particular date and year was specified in the Holy Prophet's ﷺ vision. If it did not happen now, it does not matter; it will happen at some other time (Qurtubi). Importance of insha-Allah for the Performance of Future Works In this verse Allah promises the Muslims that they will most definitely enter the sacred precincts of Makkah at a future time, and in making His promise He employed the phrase اِنشَا اللہُ insha-Allah [ If Allah wills or God willing ]. Allah being fully aware of His Will, there was no need for Him to have used the phrase, yet He used it (Qurtubi). This has been done for the purpose of teaching the Messenger and the people the importance of insha-Allah. (Qurtubi) مُحَلِّقِينَ رُ‌ءُوسَكُمْ وَمُقَصِّرِ‌ينَ (...your heads shaved, your hair cut short... 48:27). It is recorded in Bukhari that when ` Umrah that was missed in the sixth year of Hijrah was performed in Dhul Qa'dah of the following year [ 7.H.] and came to be known in history as عُمرَۃُ القضٰی ` Umrat-ul-Qada', Sayyidna Mu'wiyah ؓ says he trimmed the blessed hair of the Holy Prophet ﷺ with a pair of scissors. This incident took place in ` Umrat-ul-Qada', not in hajja-tul-wada' [ farewell pilgrimage ] because on the latter occasion he had his head shaved (Qurtubi). فَعَلِمَ مَا لَمْ تَعْلَمُوا (So He knew what you did not know....48:27). It was within Allah's power to have allowed the Muslims to enter the sacred Mosque and perform their ` Umrah that very year. However, there was great wisdom in deferring it until the following year which Allah only knew and the Muslims generally did not know. Among these benefits was the conquest of Khaibar which Allah had willed must be achieved first, so that the Muslims may become a powerful force in terms of material resources. This would make it possible for them to perform their ` Umrah peacefully and with tranquility. Thus the Qur'an says: ذَٰ فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِ‌يبًا (and He assigned before that a well-nigh victory.) [ 27] " دُونِ ذَٰلِكَ ;Duna dhalika (before that) in this context stands fort) دُونَ الرُّویَا junar-ru'ya, that is to say, before the fulfilment of this vision, the Muslims must achieve the conquest of Khaibar which is near at hand. Some scholars have expressed the view that فَتْحًا قَرِ‌يبًا fathan qariban [ nigh victory ] refers to the Peace Treaty of Hudaibiyah itself, because that opened the gate for the victory of Makkah and all subsequent victories. Eventually, all the noble Companions ؓ acknowledged the Treaty to be the greatest of all victories. The meaning of the verse would be: you did not know what wisdom and good lay hidden in your determination to march, then your apparent failure to accomplish it, and eventually in reaching a peace settlement the terms of which seemed to be hurtful to your self-respect but Allah was fully acquainted with it. He had ordained that before the Holy Prophet's ﷺ vision should manifest itself, you might be blessed with another victory in the form of the Peace Treaty of Hudaibiyah - a victory near at hand. As a result of this victory, it was seen by all that while on the occasion of Hudaibiyah the noble Companions ؓ did not number more than 1500, later they increased in number to about 10, 000 (Qurtubi). This was necessary because the Jews of Khaibar always conspired with the disbelievers of Makkah against the Holy Prophet who was encircled by the Makkans from the South, and by the Jews of Khaibar from the North. Any possible battle with any of them would entail the danger from the backside. The Treaty of Hudaibiyah made the South safe for the Muslims, and they were able to conquer Khaibar on the North without any fear from their back. (Muhammad Taqi Usmani)

هُوَ الَّذِي أَرْ‌سَلَ رَ‌سُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ (He is the One who has sent His Messenger ﷺ with Guidance and the religion of truth, so that He makes it prevail over all religions....48:28). In the preceding verses, promises were made about conquests and spoils of war; reference was made to the special merits of the participants of Hudaibiyah and general merits of all the noble Companion ؓ ; and glad tidings were given to them. Now at the conclusion of the Surah all these themes are summarized and emphasized. Because these blessings were showered and the glad tidings were given as a result of accepting and obeying the Holy Prophet ﷺ ، the verse lays further stress on strengthening the acceptance and obedience of the Holy Prophet ﷺ . It also denounces those who reject the messenger-ship of the Holy Prophet ﷺ and allays suspicions of those Muslims who were dissatisfied with the terms and provisions of the Treaty of Hudaibiyah. The verse in addition confirms the messenger-ship of the Holy Prophet ﷺ and, giving glad tidings, makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions.

مُّحَمَّدٌ رَّ‌سُولُ اللَّـهِ (Muhammad is the Messenger of Allah...48:29). The general style of the Qur'an is that, instead of referring to the Holy Prophet ﷺ by his name, he is normally called by one or another of his characteristic or attributive names especially in vocative cases, as for example, ya ayyuhan-nabiyyu, ya ayyuhar-rasulu, ya ayyuhal-muzzammilu and so on, unlike other prophets who are addressed by their personal names, as for instance, ya ibrahimu, ya musa, ya ` isa. The Holy Prophet ﷺ is addressed four times only in the entire Qur'an by his personal name Muhammad. This is done only where there is a special reason for it. Here the reason is that when at Hudaibiyah, the Peace Treaty was being written, the unbelievers had objected to the use of the characteristic or attributive name [ rasulul-lah ] with the personal name of the Messenger of Allah. The pagan Quraish wiped off Muhammad rasul-ul-lah, and insisted that it be replaced with Muhammad Ibn ` Abdullah. By the command of Allah, the Messenger accepted it. However, Allah on this occasion, in the Qur'an, especially attached the characteristic phrase rasulul-lah [ Messenger of Allah ] to his personal name [ Muhammad ] and thus entrenched it permanently in His Last Book, the Holy Qur'an, so that it will be written and recited like that until the Judgment Day. وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ‌ رُ‌حَمَاءُ بَيْنَهُمْ ۖ تَرَ‌اهُمْ رُ‌كَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِ‌ضْوَانًا those who are with him are hard against the disbelievers, compassionate among themselves; you will see them bowing down in ruku', prostrating in sajdah, seeking bounty from Allah and (His) good pleasure;.... 48:29). From this point onwards the merits of the noble Companions ؓ of the Holy Prophet ﷺ are described. Although the immediate addressees of the verse are the noble participants of Hudaibiyah and bai` at-ur-Ridwan. But on account of the generality of words, all blessed Companions ؓ are included in the description, because a sahabi or Companion is one who embraced Islam, saw the Holy Prophet ﷺ and accompanied him, even for a short time. The Qualities, Merits and Special Marks of the Noble Companions ؓ Allah Ta` ala, on this occasion, describes the messenger-ship of the Holy Prophet ﷺ ، and makes a prophecy to the effect that not only would Islam prevail in Arabia, but would also eventually triumph over all other religions. In addition, He has described the qualities, the merits and the special marks of the noble Companions ؓ . The severe test which they had to undergo at the time of the Treaty of Hudaibiyah has also been described. The passage describes that they never wavered from the path of rectitude despite the fact that the Treaty was against their firm belief and heart-felt emotions, and despite the fact that they could not enter the sacred Mosque, and had to return without performing ` Umrah. In these unfavourable circumstances, they displayed an unusual obedience of the Holy Prophet ﷺ and their strength of faith. The blessed Companions ؓ have been described here fully, because the Holy Prophet ﷺ is the Final Messenger and there shall be no prophet or messenger after him. He left behind him the Book of Allah and the paradigm of noble Companions ؓ to follow. Specific injunctions have been laid down to emulate their pattern of life. Therefore, the Qur'an too describes the merits of the blessed Companions ؓ ، and encourages and emphasizes to follow their model of life. The first quality of the Companions ؓ mentioned here is that they are hard against the unbelievers, and merciful to one another. It was proven time and again that they were harsh against the unbelievers. They sacrificed all their ethnic and tribal relations for the sake of Islam. This was especially demonstrated on the occasion of Hudaibiyah. The tenderness of the blessed Companions was especially demonstrated when Islamic brotherhood [ mu` akhat ] was created between muhajirs [ emigrants from Makkah ] and ansar [ helpers from Madinah ]. Ansar invited the muhajirin to share with them in their holdings. The Qur'an describes this quality of the blessed Companions ؓ first, because nothing they practiced - whether friendship or enmity, love or hatred - was for any selfish reasons. Everything was for the sake of Allah and His Messenger - and this is the highest degree of perfect faith. In a Hadith recorded by Bukhari, the Holy Prophet ﷺ has said, مَن آحبّ اللہ و ابغض للہ فقد استکمل ایمانہ "He who loves for the sake of Allah and hates for the sake of Allah has attained the highest degree of faith." This means that anyone who has subjugated his friendship, love, hatred and enmity under the Will of Allah has perfected his faith. This clarifies another point: The Companions' being hard against the unbelievers does not imply that they were never tender towards any non-believer. In fact it means that where Allah and His Messenger enjoins them to be hard against the non-believers, they would simply comply without taking into account the relations of kinship or friendship. As far as kind and equitable dealing with them is concerned, the Qur'an itself promulgates: لَّا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِ‌جُوكُم مِّن دِيَارِ‌كُمْ "Allah does not forbid you from those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them." (60:8). There is a large number of incidents where Allah's Messenger ﷺ and the blessed Companions ؓ displayed their kindness and compassion to the helpless and needy unbelievers. Treating them with justice and equity is the general injunction of Islam. No activity flouting justice and equity is permissible even in the field of pitched battle. The second quality of the blessed Companions ؓ is that they are generally preoccupied with bowing and prostrating. The first quality is the mark of their perfection in faith and the second quality is the mark of their perfection in deeds, because salah is the most meritorious of all the good deeds. سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ‌ السُّجُودِ (their distinguishing feature is on their faces from the effect of sajdah (prostration)....48:29). That is to say, salah has become such a permanent routine of their life that the special effects of salah and sajdah are evident on their faces. These distinguishing features do not necessarily refer to any physical sign on the forehead on account of constant prostration. This in fact refers to the light and brightness that is reflected naturally on the faces of the devout as a result of humility, meekness and gentleness of disposition. Particularly this is one of the effects that follow from offering tahajjud salah regularly. It is recorded in Ibn Majah on the authority of Syyidna Jabir ؓ that the Holy Prophet ﷺ has said, من کثر صلوٰتہ بالّیل حسن وجھہ بالنّھار "He who offers his salah abundantly at night, his face looks good during the day." Hadrat Hasan Basri (رح) has said that the "features" in the verse refer to the light that the faces of those who pray will emit on the Day of Judgement. ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَ‌اةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْ‌عٍ أَخْرَ‌جَ شَطْأَهُ فَآزَرَ‌هُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّ‌اعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ‌ ۗ وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا (This is their description in the Torah; and their description in the Injil is: like a sown crop that brings forth its shoot, then makes it strong, then it grows thick and stands straight on its stem, looking good to the farmers, so that He may enrage the disbelievers through them. Allah has promised forgiveness and a huge reward to those of them who believe and do good deeds.... 48:29) This part of the verse states the description of the noble Companions ؓ given above about the light of their prostration and prayers on their forehead is the same description as was given in the Torah for the Companions of the Holy Prophet ﷺ ،. And another parable of them is put in the Gospel [ injil ]: When a farmer sows a seed in his field, it grows over a period of time - especially so that it changes from its original form into a form which is at first weak like a thin needle, then it develops into branches getting stronger, larger and more complicated. Eventually when it is fully grown, it is the strongest of shrubs and becomes a tree. Likewise the Companions ؓ of the Holy Prophet ﷺ in the beginning were very few. At one time, besides the Holy Prophet ﷺ there were only three Muslims: Among men, Sayyidna Abu Bakr As-Siddiq ؓ ; among women, Sayyidah Khadijah ؓ ; and among children, Sayyidna ` Ali ؓ . Gradually, but progressively, the strength of the Muslims continued to grow, so much so that the number of the noble Companions who performed the farewell pilgrimage with the Holy Prophet ﷺ is said to be about One hundred and fifty thousand (150, 000). There are three possibilities in this verse: First, the grammatical pause be observed at فِي التَّوْرَ‌اةِ fit-tawrah in which case it will mean that the previous likeness, that is, the light of the faces is described in the Torah. In this case, a grammatical pause would not be observed at fil-injil, but one should proceed without stopping, and it will mean that the parable of the noble Companions in the Gospel is like a field or tree which at the beginning is very weak but gradually it grows strong. The second possibility is that the pause be observed at فِي الْإِنجِيلِ fil-injil rather than at فِی التَّورَاتِہ fit-tawrah, in which case the meaning would be that the description of the light of their faces is found both in Torah and the Gospel, as here in the Qur'an. Then كَزَرْ‌عٍ ka-zar-'in "like a sown crop" may be treated as a separate parable. The third possibility is that the statement does not end at fit-tawrah nor at fil injil. In this case dhalika, the demonstrative pronoun, would point to the next parable, and it would mean that the description of the Companions ؓ is given in both the Torah and the Gospel "like a sown crop". If the Torah and the Gospel had been intact in their original form, we could have compared the parables as given in those books with those given here in the Qur'an and determined its exact meaning. However, the present-day Torah and the Gospel have been subjected to many alterations and distortions. Therefore, its true import cannot be determined with any degree of certainty. Nevertheless, most -commentators prefer the first possibility according to which the first description is found in the Torah and the second parable is found in the Gospel. Imam Baghawi says that this description of the noble Companions ؓ is found in the Gospel in the following way: At the beginning they will be few in number, then the number will grow and become strong. Qatadah quotes from the Injil as follows: "Such a people will emerge who will grow like a crop; they will enjoin good works and forbid evil works" (Mazhari). Despite changes in the present-day Torah and Gospel, the following prophecy is found: "He said: The Lord came from Mount Sinai; and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words." [ Deut. 33:2] As pointed out earlier, at the time of the conquest of Makkah there were 10, 000 Companions ؓ who entered the City of Khalil Ibrahim (علیہ السلام) (Makkah) with the embodiment of light [ Prophet Muhammad ﷺ ] whose advent was from the mount Paran (in which the Cave of Hira' is situated). The expression "in his hand will be a fiery sacrosanct law [ Shari` ah ] " probably refers to أَشِدَّاءُ عَلَى الْكُفَّارِ‌ "hard against the unbelievers". The expression "he will love his people" is understood to refer رُ‌حَمَاءُ بَيْنَهُمْ "compassionate to one another". The details are set out together with other references in a work Izhar-ul-liaq, Vol. 3/chap.6: p.256. This book was written by Maulana Rahmatullah Kairanwi against the Priest Fonder. In this book, the parable of Injil is qouted as follows: Another parable put forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. [ Matthew 13:31-32] The following passage is quoted from Mark 4:26 in Izhar-ul-haq, Vol 3/chap 6:p. 310: And he said, so is the kingdom of God, as if a man should cast seed into the ground; And should sleep, rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. (Mark 4: 27-29) () (). These quotations are taken from King James Version of the Bible. The expression "kingdom of heaven" on various occasions in the Gospel seems to refer to the Final Messenger. Allah knows best! لِيَغِيظَ بِهِمُ الْكُفَّارَ‌ (...so that He may enrage the disbelievers through them...48:29). That is, Allah has characterized the blessed Companions ؓ by some noble qualities. He made them strong after being weak and multiplied them into large numbers after being small in numbers. Seeing the growth and expansion of Islam and Muslims, the unbelievers became furious and any towards them, and envious of them, burning in the fire of jealousy. Abu ` Urwah Zubairi says he was sitting in one of the sessions of Imam Malik when a person uttered a belittling statement against the blessed Companions ؓ . The Imam recited this entire verse. When he came to the clause "so that He may enrage the disbelievers through them. [ 29] ", he said this warning will apply to anyone who belittles the blessed Companions (Qurtubi). The Imam did not say that such a person would become kafir, however he said that the warning applies to such a person. It means that the conduct of such a person will be like that of unbelievers. وَعَدَ اللَّـهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا (Allah has promised forgiveness and a huge reward to those of them who believe and do good deeds...48:29). The preposition min in the prepositional phrase min-hum is by consensus of Qur'anic scholarly opinion an explicative or min lil-bayan or tabyin. Therefore, it means that it is Allah's promise to those Muslims who are selfless in faith and strong in character that He will forgive them and give them a great reward. The preposition min serves to make clear and explains that all the blessed Companions ؓ without any exception - believe and do deeds of righteousness. The second point this verse clarifies is that Allah has promised them all without any exception forgiveness and a mighty reward. Min lil-bayan or tabyin is frequently used in the Qur'an. For example, the command in [ 22:30] فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ "So, refrain from the filth of the idols and refrain from a word of falsehood" (22:30). In this clause, the preposition min explicates the obscure noun رِّ‌جْسَ rijs as referring to the "idols". Likewise the prepositional phrase min-hum here is explicative of "those who believe". Rawafid, however, treat the preposition min as partitive denoting a part as distinct from the whole - meaning the promise of forgiveness and mighty reward applies only to a part of those who believed and worked deeds of righteousness. This is completely incompatible with the context and in conflict with the above verses. This verse undoubtedly comprehends all the blessed Companions ؓ . However, the immediate application of this verse is to the participants of Hudaibiyah and the Pledge of Ridwan. In the preceding verses Allah has announced that they have incurred His pleasure: لَّقَدْ رَ‌ضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَ‌ةِ Allah was pleased with the believers when they were pledging allegiance with you by placing their hands in your hands under the tree,... " (18) This verse is a guarantee that they wi11 all be firmly established in their faith and righteousness, because Allah is All-knowing and Well-Aware of what is going to happen. If Allah knows that anyone at anytime will turn away from the faith, He will never announce about His pleasure. Ibn ` Abdul Barr, quoting this verse in the introduction to his book isti'ab, writes: و من ؓ لم یسخط علیہ ابداً "He with whom Allah is pleased, He will never be displeased with him.". On the basis of this verse, the Holy Prophet ﷺ said that no one from among the participants of the Pledge of Ridwan will ever enter the Fire. It is absolutely invalid to exclude some of those who were originally promised forgiveness and a mighty reward. Hence there is unanimity among ummah on the point that all the noble Companions are impartial, unbiased and worthy of confidence. All Companions ؓ Are Inmates of Paradise: Their Sins Are Forgiven and to Belittle them is a Major Sin Many verses of the Qur'an bear testimony to this fact. Some of the verses are part of this Surah. For instance, لَّقَدْ رَ‌ضِيَ اللَّـهُ عَنِ الْمُؤْمِنِينَ "Allah was pleased with the believers...48:29" and أَلْزَمَهُمْ كَلِمَةَ التَّقْوَىٰ وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا "...and made them stick to the word of piety, and they were very much entitled to it, and competent for it.". (48:26) Besides, in several verses scattered in various other Surahs the same position has been affirmed for all the Companions: يَوْمَ لَا يُخْزِي اللَّـهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ "on the Day when Allah will not disgrace the Prophet and those who believed with him." [ 66:8] وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِ‌ينَ وَالْأَنصَارِ‌ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّ‌ضِيَ اللَّـهُ عَنْهُمْ وَرَ‌ضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِ‌ي تَحْتَهَا الْأَنْهَارُ‌ "As for the first and foremost of the Emigrants and the Supporters, and those who followed them in goodness, Allah is pleased with them, and they are pleased with him; and He prepared for them gardens beneath which rivers flow... "[ 9:100] And in Surah Al-Hadid, Allah has promised the Companions ؓ as follows: وَكُلًّا وَعَدَ اللَّـهُ الْحُسْنَىٰ "...Allah has promised Husna (the good) for each." (57:10) And about Husna it is said in Surah Anbiya': إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ Surely, those for whom the good (news) from Us has come earlier shall be kept far away from it (the Hell) [ 21: 101] The Holy Prophet ﷺ is reported to have said: خیر القرون قرنی ثمّ الّذین یلونھم ثمّ الذین یلونھم "The best of generations is my generation, then that which follows it immediately and then that which follows it immediately (Bukhari)." In a Hadith the Holy Prophet ﷺ is reported to have said: "Do not revile my Companions, for if one of you contributed as much gold as the mount 'Uhud, it would not amount to as much as the mudd of one of them, or half of it (Bukhari). A mudd in Arabia was a measure which, according to the Hanafi school of Fiqh, is equal to 1.032 litre or 815.39 grams and, according to the other three major schools, it is equal to O. 687 litre or 543 grams. Bazzar records with a sound chain of transmitters that Holy Prophet ﷺ is reported to have said: "Of all the people in the entire world Allah has chosen my Companions, and of all the Companions He has particularly chosen four for me - Abu Bakr, ` Umar, ` Uthman and ` Ali. (See Jam`-ul-Fawa'd) There is a Hadith recorded in Tirmidhi on the authority of ` Abdullah Ibn Mughaffal. In it the Holy Prophet ﷺ said: اللہ اللہ فی اصحابی لا تتّخذوھم غرضا من بعدی فمن احبّھم فبحبّی احبّھم و من ابغضھم فببغضی ابغضھم و من اٰذاھم فقد اذانی فقد اذی اللہ و من اذی اللہ فیوشک ان یأخذہ (رواہ الترمذی عن عبداللہ بن المغفل از جمع الفوایٔد) "Fear Allah, fear Allah regarding my Companions! Do not make them a target of your criticism after me. He who loves them does so on account of my love; he who hates them does so on account of hating me; and he who injures them has injured me, and he who injures me has injured Allah. He who intends to injure Allah will soon be punished by Him." I have written a book entitled maqam-e-sahabah in which I have collected relevant Qur'anic verses and Prophetic Traditions pertaining to the status of the Companions. This book has already been published in Urdu. The 'Ummah is unanimous on the point that all the blessed Companions ؓ are righteous and worthy of confidence. The book deals elaborately with their disagreements and the civil wars that took place among them. It also explains how a Muslim critic should deal with the differences of the sahabah and whether it should be made a subject of debate and investigation or one should avoid commenting on them. Some of these issues to the degree necessary have been included in the commentary of Surah Muhammad. Please refer to the relevant section there. Allah's help is sought and on Him is our reliance! Al-hamdulillah The Commentary on Surah Al-Fath Ends here

Background of Revelation According to Qurtubi, there are six narratives cited as the background of revelation of these verses. Qadi Abu Bakr Ibn ` Arabi confirms that all the narratives are correct, because they all are included in the general meaning of the verses. One of the narratives, reported by Bukhari, is that once some people from the tribe of Tamim came to the Holy Prophet ﷺ . During their stay, one of the issues under discussion was to appoint someone as a ruler of this tribe. Sayyidna Abu Bakr ؓ suggested the name of Qa` qa' Ibn Ma'bad, while Sayyidna ` Umar ؓ proposed the name of Aqra' Ibn Habis. Both of them discussed the issue for a while during which the voices of both became loud. These verses were revealed in this background. لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَ‌سُولِهِ (...do not proceed ahead of Allah and His Messenger - 49:1) The phrase بَینَ الیَدَین literally, means "between the two hands", but in Arabic usage it means 'in front of or 'ahead of. It means: do not go ahead of or in front of Allah's Messenger ﷺ . The Qur'an does not say in what matter they are prohibited from preceding him. It would appear that the general prohibition includes preceding by word or deed. Wait for the Messenger's ﷺ reply unless he himself appoints someone to reply. Likewise if he is walking, no one should overtake him. If they are sitting in a dining session, no one should start eating before him. If there is a clear indication or strong evidence that he himself wants to send someone forward, this would be possible, for example some people used to be asked to go on a journey or war ahead of the Holy Prophet ﷺ . Respect for Islamic Scholars and Religious Leaders Some of the scholars have ruled that Muslims should observe the same rule in respect of Islamic scholars and spiritual masters as enjoined by the Qur'an, because they are the heirs of the Holy Prophet's ﷺ .One day the Holy Prophet ﷺ saw Sayyidna Abud-Darda' ؓ walking in front of Sayyidna Abu Bakr ؓ ، he reprimanded him saying: "you are walking in front of a person who is better than you in this world and in the hereafter". Then he added: "The Sun did not rise or set on any man better than Abu Bakr ؓ in the world besides the Prophets (علیہم السلام) . (Ruh-u1-Bayan on the authority of Kashf-ul-Asrar). Therefore, scholars have ruled that teachers and spiritual guides should be treated with similar respect.

لَا تَرْ‌فَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ do not raise your voices above the voice of the Prophet ﷺ . - 49:2) This is another etiquette to be observed while in the presence of the Holy Prophet ﷺ . This verse teaches the believers that they should not raise their voices above the voice of the Holy Prophet ﷺ nor speak aloud to him as one speaks aloud to another in general discussions. The verse warns that neglecting this etiquette may entail nullification of one's virtuous deeds, because this is a kind of disrespect to the Holy Prophet ﷺ . Thus when this verse was revealed, the blessed Companions ؓ became very apprehensive and very cautious. Sayyidna Abu Bakr ؓ said: "By God! 0 Messenger of Allah, from now till my last breath, I shall speak to you as if someone is whispering." (Ad-Durr-ul Manthur on the authority of Baihaqi) When this verse was revealed, Sayyidna ` Umar's ؓ voice became so low that the Holy Prophet ﷺ had to ask him to repeat what he said, so that he could understand what he was saying to him (Sihah). Thabit Ibn Qays ؓ had a naturally loud voice. When he heard this verse, he feared that his good deeds would be rendered void, he wept and lowered his voice (Ad-Durr-ul-Manthur on the authority of Baihaqi). It is Prohibited to Greet and Speak Aloud in front of the Holy Prophet’ s ﷺ Mausoleum Qadi Abu Bakr Ibn ` Arabi says that respect for the Holy Prophet ﷺ after his demise is just as compulsory as it was during his life-time. Therefore, some of the scholars have expressed the view that it is disrespectful to say salam or speak very loudly in front of the Holy Prophet's mausoleum. Likewise it is discourteous to make noise where Prophetic traditions are recited, because when the blessed words of the Holy Prophet ﷺ are being recited, it is compulsory to listen to them silently. In the same manner, it is an unmannerly behaviour to raise voices after his demise when his noble words are repeated. Ruling As the Qur'anic injunction "do not proceed ahead of Allah and His Messenger ﷺ applies to ` Ulama' as the heirs of the Holy Prophet ﷺ ، likewise the injunction "do not raise your voices above the voice of the Prophet ﷺ " is applicable to the great scholars of Islam also. When sitting in their assembly, it is impolite to raise voices so loudly that their voices are suppressed (Qurtubi). أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُ‌ونَ (lest your good deeds become void while you are not aware - 49:2.) This clause is indicating the reason why the Muslims are directed not to raise their voices above the voice of the Holy Prophet ﷺ . They are warned that non-compliance of the rule may nullify their virtuous deeds. According to the axioms of Shari` ah and universally established principles, a few perturbing questions arise here. First of all, according to the unanimous view of Ahl-us-Sunnah wal-Jama'ah, the only thing that can destroy righteous deeds is kufr or disbelief. No sin can destroy good deeds. Here the Qur’ an addresses the noble Companions ؓ and the believers. It addresses them by calling them "0 believers" which goes to show that they are "believers" and not "disbelievers" - so how can their righteous works be rendered void? The second point is that "faith" is an act of free will. A person cannot be a believer unless he embraces faith with his own free will. Likewise "disbelief' [ kufr ] is an act of free will. A person does not become kafir [ unbeliever ] unless he adopts disbelief with his own free will. The concluding phrase "while you are not aware" seems to be against this principle: Failure of good deeds is the punishment of disbelief which ought to be a result of one's own free will and the phrase shows that the punishment lacks "free will". So how can the good deeds go to waste? My master, the honorable sage of the Ummah has in his Bayan-ul-Qur'an explicated the passage in such a manner that all these perturbations are resolved. He says the meaning of the verse is thus: 0 Muslims, avoid raising your voices above the voice of the Holy Prophet ﷺ or speaking loudly to him, because in so doing there is the fear that your deeds should be thwarted. The danger in raising your voices above that of the Holy Prophet ﷺ lies in the fact that it is tantamount to discourtesy to the Holy Prophet ﷺ which is the same as vexing him. It is unthinkable that the noble Companions would intentionally attempt to hurt him. However, it is possible that certain deeds and actions, such as "advancing forward" and "raising voices", without the intention of hurting could upset or offend him. Therefore, all such conducts have been absolutely prohibited, forbidden and regarded as sin. The essential characteristics of some of the sins are such that the people who commit them lose the Divine aid of repentance and the ability or capacity to perform righteous works. As a result, he gets so engrossed in sins that they lead him to "disbelief' and thus the righteous deeds fail. Likewise hurting one's religious leader, teacher or spiritual guide is a sin that runs the risk of losing the Divine aid. Thus conducts such as "advancing before the Holy Prophet ﷺ "or" raising voices" are such sinful conducts that can cause the Divine help to be taken away. This situation eventually leads one to "disbelief' which destroys one's good works. Because the believer may not have intentionally performed the act of hurting, thus he would not even perceive how he got involved in the process of "disbelief', and "thwarting of good deeds". Some of the scholars have expressed the view that if someone has taken a righteous, holy person as his spiritual guide, then he shows disrespect 'to him, then such a person may suffer the same consequences: that is, sometimes it becomes the cause of Divine aid being removed and of incurring His wrath which eventually destroys the treasure of "faith". We seek refuge with Allah from it!

لَا تَرْ‌فَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ do not raise your voices above the voice of the Prophet ﷺ . - 49:2) This is another etiquette to be observed while in the presence of the Holy Prophet ﷺ . This verse teaches the believers that they should not raise their voices above the voice of the Holy Prophet ﷺ nor speak aloud to him as one speaks aloud to another in general discussions. The verse warns that neglecting this etiquette may entail nullification of one's virtuous deeds, because this is a kind of disrespect to the Holy Prophet ﷺ . Thus when this verse was revealed, the blessed Companions ؓ became very apprehensive and very cautious. Sayyidna Abu Bakr ؓ said: "By God! 0 Messenger of Allah, from now till my last breath, I shall speak to you as if someone is whispering." (Ad-Durr-ul Manthur on the authority of Baihaqi) When this verse was revealed, Sayyidna ` Umar's ؓ voice became so low that the Holy Prophet ﷺ had to ask him to repeat what he said, so that he could understand what he was saying to him (Sihah). Thabit Ibn Qays ؓ had a naturally loud voice. When he heard this verse, he feared that his good deeds would be rendered void, he wept and lowered his voice (Ad-Durr-ul-Manthur on the authority of Baihaqi). It is Prohibited to Greet and Speak Aloud in front of the Holy Prophet’ s ﷺ Mausoleum Qadi Abu Bakr Ibn ` Arabi says that respect for the Holy Prophet ﷺ after his demise is just as compulsory as it was during his life-time. Therefore, some of the scholars have expressed the view that it is disrespectful to say salam or speak very loudly in front of the Holy Prophet's mausoleum. Likewise it is discourteous to make noise where Prophetic traditions are recited, because when the blessed words of the Holy Prophet ﷺ are being recited, it is compulsory to listen to them silently. In the same manner, it is an unmannerly behaviour to raise voices after his demise when his noble words are repeated. Ruling As the Qur'anic injunction "do not proceed ahead of Allah and His Messenger ﷺ applies to ` Ulama' as the heirs of the Holy Prophet ﷺ ، likewise the injunction "do not raise your voices above the voice of the Prophet ﷺ " is applicable to the great scholars of Islam also. When sitting in their assembly, it is impolite to raise voices so loudly that their voices are suppressed (Qurtubi). أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُ‌ونَ (lest your good deeds become void while you are not aware - 49:2.) This clause is indicating the reason why the Muslims are directed not to raise their voices above the voice of the Holy Prophet ﷺ . They are warned that non-compliance of the rule may nullify their virtuous deeds. According to the axioms of Shari` ah and universally established principles, a few perturbing questions arise here. First of all, according to the unanimous view of Ahl-us-Sunnah wal-Jama'ah, the only thing that can destroy righteous deeds is kufr or disbelief. No sin can destroy good deeds. Here the Qur’ an addresses the noble Companions ؓ and the believers. It addresses them by calling them "0 believers" which goes to show that they are "believers" and not "disbelievers" - so how can their righteous works be rendered void? The second point is that "faith" is an act of free will. A person cannot be a believer unless he embraces faith with his own free will. Likewise "disbelief' [ kufr ] is an act of free will. A person does not become kafir [ unbeliever ] unless he adopts disbelief with his own free will. The concluding phrase "while you are not aware" seems to be against this principle: Failure of good deeds is the punishment of disbelief which ought to be a result of one's own free will and the phrase shows that the punishment lacks "free will". So how can the good deeds go to waste? My master, the honorable sage of the Ummah has in his Bayan-ul-Qur'an explicated the passage in such a manner that all these perturbations are resolved. He says the meaning of the verse is thus: 0 Muslims, avoid raising your voices above the voice of the Holy Prophet ﷺ or speaking loudly to him, because in so doing there is the fear that your deeds should be thwarted. The danger in raising your voices above that of the Holy Prophet ﷺ lies in the fact that it is tantamount to discourtesy to the Holy Prophet ﷺ which is the same as vexing him. It is unthinkable that the noble Companions would intentionally attempt to hurt him. However, it is possible that certain deeds and actions, such as "advancing forward" and "raising voices", without the intention of hurting could upset or offend him. Therefore, all such conducts have been absolutely prohibited, forbidden and regarded as sin. The essential characteristics of some of the sins are such that the people who commit them lose the Divine aid of repentance and the ability or capacity to perform righteous works. As a result, he gets so engrossed in sins that they lead him to "disbelief' and thus the righteous deeds fail. Likewise hurting one's religious leader, teacher or spiritual guide is a sin that runs the risk of losing the Divine aid. Thus conducts such as "advancing before the Holy Prophet ﷺ "or" raising voices" are such sinful conducts that can cause the Divine help to be taken away. This situation eventually leads one to "disbelief' which destroys one's good works. Because the believer may not have intentionally performed the act of hurting, thus he would not even perceive how he got involved in the process of "disbelief', and "thwarting of good deeds". Some of the scholars have expressed the view that if someone has taken a righteous, holy person as his spiritual guide, then he shows disrespect 'to him, then such a person may suffer the same consequences: that is, sometimes it becomes the cause of Divine aid being removed and of incurring His wrath which eventually destroys the treasure of "faith". We seek refuge with Allah from it!

الَّذِينَ يُنَادُونَكَ مِن وَرَ‌اءِ الْحُجُرَ‌اتِ أَكْثَرُ‌هُمْ لَا يَعْقِلُونَ (As for those who call you from behind the apartments, most of them lack understanding. - 49:4) In this verse, Allah Ta’ ala has mentioned a third etiquette about dealing with the Holy Prophet ﷺ . It is directed that when he is at home, one should not call him from outside. Particularly calling him by his name is an unmannered attitude. Reasonable persons would not do it. The term hujurat (translated above as 'apartments' ) is the plural of hujrah. Lexically, it refers to a four-walled apartment or dwelling, comprising a courtyard and a roofed building. In Madinah, the Holy Prophet ﷺ had nine wives. Each one of them had a separate apartment, where on different days, he used to stay in succession. The Apartments of the Mothers of the Faithful Ibn Sa'd on the authority of ` Ata' Al-Khurasani gives a description of these dwellings. He writes that these apartments were built of palm branches and their doors were covered with thick black woolen curtains. Imam Bukhari ؓ in Al-'Adab-ul- Mufrad and Baihaqi in his collection record that Dawud Ibn Qais reports that he had visited these "apartments" and estimated that from the door of the "apartment" to the roofed part of the building, it must be about seven cubits, the room about ten cubits and the height of the roof about eight cubits1. These apartments of the Mothers of the faithful were included in the Holy Prophet’ s ﷺ mosque during the reign of Walid Ibn ` Abd-ul-Malik at his own command. On that day in Madinah, people were lamenting and bewailing. (1) One Cubit= about 18 inches Occasion of Revelation Imam Baghawi, on the authority of Qatadah (رح) reports that the delegation of Banu Tamim arrived in Madinah in the afternoon and came up to the Holy Prophet ﷺ when he was resting in one of his apartments. These bedouins were not acquainted with the social manners and etiquette of a civil society. They stood outside the apartment and called out: 0 Muhammad, come out to us! On this occasion, verse [ 4] was revealed (Musnad of Ahmad, Tirmidhi, and others record similar reports in differential wordings as quoted by Mazhari). Additional Notes The noble Companions ؓ and their followers showed the same respect and courtesy to their scholars and spiritual masters as enjoined by the Qur'an for the Holy Prophet ﷺ . It is recorded in Bukhari and other collections that when Sayyidna Ibn ` Abbas ؓ wanted to inquire about any Prophetic Tradition from any knowledgeable Companion, he would go to his house and sit at the threshold without calling him or knocking at the door. He would wait there until the Companion himself comes out. When he came out on his own, he would ask him about the Tradition. However, the scholar himself would say to Sayyidna Ibn ` Abbas: "0 cousin of Allah's Messenger, why did you not knock at the door and inform me about your arrival?" Sayyidna Ibn ` Abbas ؓ would reply: "A scholar in his community is like a prophet, and Allah has directed us that we should wait until he comes out on his own. Sayyidna Abu ` Ubaidah says, "I never knock on the door of any scholar at any time, but I wait until he himself has emerged and then meet him (Ruh-ul-Ma’ ani). Ruling In the clause of verse حَتَّىٰ تَخْرُ‌جَ إِلَيْهِمْ "...until you come out to them...49:5", the prepositional phrase ilaihim "to them" is a restrictive phrase, and it implies that people must wait until the Holy Prophet ﷺ emerges to talk to them, but if he has emerged for some other reason or purpose, even in this case it is not appropriate to talk to him. The speakers should wait until a suitable situation or occasion arises for them to speak: that is, they should speak about their particular issue when the Holy Prophet ﷺ turns his attention to them for that purpose.

الَّذِينَ يُنَادُونَكَ مِن وَرَ‌اءِ الْحُجُرَ‌اتِ أَكْثَرُ‌هُمْ لَا يَعْقِلُونَ (As for those who call you from behind the apartments, most of them lack understanding. - 49:4) In this verse, Allah Ta’ ala has mentioned a third etiquette about dealing with the Holy Prophet ﷺ . It is directed that when he is at home, one should not call him from outside. Particularly calling him by his name is an unmannered attitude. Reasonable persons would not do it. The term hujurat (translated above as 'apartments' ) is the plural of hujrah. Lexically, it refers to a four-walled apartment or dwelling, comprising a courtyard and a roofed building. In Madinah, the Holy Prophet ﷺ had nine wives. Each one of them had a separate apartment, where on different days, he used to stay in succession. The Apartments of the Mothers of the Faithful Ibn Sa'd on the authority of ` Ata' Al-Khurasani gives a description of these dwellings. He writes that these apartments were built of palm branches and their doors were covered with thick black woolen curtains. Imam Bukhari ؓ in Al-'Adab-ul- Mufrad and Baihaqi in his collection record that Dawud Ibn Qais reports that he had visited these "apartments" and estimated that from the door of the "apartment" to the roofed part of the building, it must be about seven cubits, the room about ten cubits and the height of the roof about eight cubits1. These apartments of the Mothers of the faithful were included in the Holy Prophet’ s ﷺ mosque during the reign of Walid Ibn ` Abd-ul-Malik at his own command. On that day in Madinah, people were lamenting and bewailing. (1) One Cubit= about 18 inches Occasion of Revelation Imam Baghawi, on the authority of Qatadah (رح) reports that the delegation of Banu Tamim arrived in Madinah in the afternoon and came up to the Holy Prophet ﷺ when he was resting in one of his apartments. These bedouins were not acquainted with the social manners and etiquette of a civil society. They stood outside the apartment and called out: 0 Muhammad, come out to us! On this occasion, verse [ 4] was revealed (Musnad of Ahmad, Tirmidhi, and others record similar reports in differential wordings as quoted by Mazhari). Additional Notes The noble Companions ؓ and their followers showed the same respect and courtesy to their scholars and spiritual masters as enjoined by the Qur'an for the Holy Prophet ﷺ . It is recorded in Bukhari and other collections that when Sayyidna Ibn ` Abbas ؓ wanted to inquire about any Prophetic Tradition from any knowledgeable Companion, he would go to his house and sit at the threshold without calling him or knocking at the door. He would wait there until the Companion himself comes out. When he came out on his own, he would ask him about the Tradition. However, the scholar himself would say to Sayyidna Ibn ` Abbas: "0 cousin of Allah's Messenger, why did you not knock at the door and inform me about your arrival?" Sayyidna Ibn ` Abbas ؓ would reply: "A scholar in his community is like a prophet, and Allah has directed us that we should wait until he comes out on his own. Sayyidna Abu ` Ubaidah says, "I never knock on the door of any scholar at any time, but I wait until he himself has emerged and then meet him (Ruh-ul-Ma’ ani). Ruling In the clause of verse حَتَّىٰ تَخْرُ‌جَ إِلَيْهِمْ "...until you come out to them...49:5", the prepositional phrase ilaihim "to them" is a restrictive phrase, and it implies that people must wait until the Holy Prophet ﷺ emerges to talk to them, but if he has emerged for some other reason or purpose, even in this case it is not appropriate to talk to him. The speakers should wait until a suitable situation or occasion arises for them to speak: that is, they should speak about their particular issue when the Holy Prophet ﷺ turns his attention to them for that purpose.

Background of Revelation According to Ibn Kathir, it is reported in Musnad of Ahmad that Harith Ibn Dirar Ibn Abi Dirar, the leader of the tribe of Banul-Mustaliq, whose daughter Sayyidah Juwairiyah ؓ was one of the blessed wives of the Holy Prophet ﷺ ، came up to the Holy Prophet ﷺ ، and he called him towards Islam and asked him to pay his Zakah. He says, "I embraced Islam and pledged to pay Zakah, and said to the Holy Prophet ﷺ that I would go to my people, call them towards Islam and ask them to pay Zakah. Those who would accept my invitation and pay the compulsory alms, I would collect their alms. I requested that on a designated date of a designated month, a collector be sent to me, so that the alms might be handed over to him." Accordingly, when Harith had collected the alms of the believers and the alms collector did not arrive on the designated date or even long after that, he feared that may be the Holy Prophet ﷺ is displeased with them for some reason or the other. Otherwise it was unlikely for the Holy Prophet ﷺ not to keep his promise. Harith ؓ expressed his apprehension to the leaders of the new Muslims, and wanted them to go to the Holy Prophet ﷺ . On the other hand, the Holy Prophet ﷺ had sent Walid Ibn 'Uqbah to collect the Zakah from them. However, on his way he thought that the members of that tribe are his old enemies and feared that they might kill him. With this fear he returned to Madinah, and said to the Holy Prophet ﷺ that they refused to pay Zakah, and wanted to kill him. On hearing this, the Holy Prophet ﷺ became very angry, and under the command of Khalid Ibn Walid he dispatched a force of fighters in the way of Allah. On the one hand, this contingent was dispatched, and on the other hand Harith Ibn Dirar with his people was on his way to meet the Holy Prophet ﷺ . The two groups met near Madinah. Harith inquired: "To whom have you been sent?" They replied: "We are sent to you". Harith inquired: "for what purpose?" They narrated the mission of Walid Ibn 'Uqbah who reported to the Holy Prophet ﷺ that the tribe of Banul-Mustaliq refused to pay Zakah and planned to kill him. Harith said on oath, "I swear by Allah who sent Muhammad as His true Messenger, Walid did not arrive in the location, nor did I see him. Since no envoy had come to us at the appointed location, I apprehended that you are annoyed with me due to some shortcoming on my part. Therefore, I have come here. Harith says that the present verse of Surah Al-Hujurat was revealed on this occasion (Ibn Kathir). Other versions have it that Walid Ibn 'Uqbah did go to the tribe of Banul-Mustaliq. As the tribe was expecting the Holy Prophet ﷺ envoy to arrive on a designated date, they came out of their settlement as a mark of respect to welcome him. Walid Ibn 'Uqbah ؓ suspected that they might have come out to kill him on account of their old hostility. Therefore he returned instantly from there, and went up to the Holy Prophet ﷺ and reported to him, according to his suspicion, that they were not willing to pay the alms and wanted to kill him. On hearing this report, the Holy Prophet ﷺ dispatched Sayyidna Khalid Ibn Walid ؓ to make a thorough investigation, so that appropriate measures could be taken. Sayyidna Khalid Ibn Walid ؓ arrived near the settlement at night and encamped there. He selected a few of his men and sent them furtively as spies into the location to investigate. They returned and reported that the members of the tribe were Muslims and believers; they were regular with their prayers and in paying their alms; and they did not find the tribe doing anything contrary to Islam. Sayyidna Khalid Ibn Walid ؓ came back, and reported the whole story to the Holy Prophet ﷺ . This verse was revealed on that occasion (Ibn-Kathir - summary of several reports). Ruling On the basis of this verse, it may be ruled that if a mischief-monger, sinner, wicked or corrupt person complains about any person or nation, or accuses them of any wrong-doing, it is not lawful to act upon the sole information or evidence of such a person without making a thorough investigation. Injunctions and Rulings Related to Verse [ 6] Imam Jassas (رح) in Ahkam-ul-Qur'an says that this verse indicates that it is not lawful to accept any information conveyed by a sinful person and act upon it unless it is investigated by other sources and confirmed. This verse contains the injunction fatabayyanu (verify its correctness). In another reading the word 'tathabbatu' conveys the same meaning. The sense is: "Do not rush into taking actions or measures; be stable, and stand firmly in your place; and do not be easily moved or shaken. Wait until the news or information is confirmed by other independent sources. Since it is not lawful to accept the information or report of an ungodly sinful person, then the testimony of such a person would not be acceptable with greater force, because every testimony is a statement which is confirmed by a kind of oath. Therefore, according to majority of scholars a statement or evidence of an ungodly person, in terms of Shari'ah, is not acceptable. However, all scholars agree that as far as the common worldly affairs are concerned, it is not necessary to ascertain the accuracy or truth of every news and the reliability of every informer. The jurists are clear that this rule of law does not apply in the case of ordinary matters, because the rule is governed by an effective cause which is laid down in the explicit text of this verse: أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ (lest you harm a people out of ignorance - 49:6). Thus matters which are not governed by the effective cause will be an exception to, and excluded from, the rule of this verse. For instance, if a wicked person, or for that matter even an unbeliever, delivers a gift to someone, stating that this gift has been sent by a certain person, it would be lawful to accept the gift and the statement. Details may be found in books of Fiqh, such as in mu` in-ul-hukkam and others. I have given the details in part six of Ahkam-ul-Qur'an [ Arabic version ]. Learned scholars may peruse them there. An Important Question and Answer Regarding the Truthfulness of the Companions Authentic Ahaadith verify that this verse was revealed in connection with Walid Ibn 'Uqbah, and in the verse he is referred to as fasiq (sinner). Apparently, it goes to show that a sahabi (Companion) can be a fasiq. This is in conflict with the universally established maxim الصّحابۃ کلّھُم عدول (the Companions are all truthful and reliable). None of their statements, reports or testimony can be doubted. ` Allamah ` Alusi in Ruh-ul-Ma` ani says that the truth of the matter is according to the majority of the scholars, the blessed Companions ؓ are not infallible; it is possible for them to commit sins - major sins which is fisq; at the time of committing the sin they will be dealt with in the appropriate manner in terms of the punishment prescribed for that act; and if any of them is found guilty of lying, his news, information, report or testimony will be rejected. However, on the basis of the express texts of the Qur'an and Sunnah, Ahl-us-suunah wal-Jama'ah believe that Companion can, though, commit sins, they do not persist in it. There is no companion of the Holy Prophet ﷺ who has not repented and purified himself after committing a sin. The Qur’ an, referring to the general class of the Companions, announces in general terms رَّ‌ضِيَ اللَّـهُ عَنْهُمْ وَرَ‌ضُوا عَنْهُ (...Allah is well-pleased with them and they are well-pleased with Him - 98:8). The pleasure of Allah is not possible without forgiveness of sins. Qadi Abu Ya'la says that Allah's pleasure is one of His eternal attributes. He expresses His pleasure only for those about whom He knows they will die whilst seeking His pleasure (Ibn-Taimiyyah in As-scrim-ul-Maslul). In sum: From amongst the magnificent group of the noble Companions, it is possible for a handful of them to commit a sin sometime or the other, but Divine aid comes to their rescue and they immediately repent. Through the blessing of the Holy Prophet’ s ﷺ company, Allah had made Shari` ah their nature. As result, it was very rare for them to do anything contrary to Shari’ ah and very unlikely to commit sins. It was natural for them to dedicate themselves to performing righteous deeds in conformity with the Holy Prophet’ s ﷺ paradigm and the principles established by Islam. They exerted such efforts in obeying Allah and His Holy Prophet ﷺ in all matters of life, the example of which is never found in any of the previous religious communities. In comparison to the uncountable good works, merits and excellence to their credit, even if they commit a sin once in a life-time, it would be quashed or would be counted as non-existent. Furthermore, hadith collections record a number of incidents where the noble Companions ؓ expressed their supreme love and devotion for Allah and His Holy Prophet ﷺ . They expressed their highest degree of fear for Allah at the time of committing the most minor sins and repented forthwith. We have on record that some of the Companions presented themselves for punishment when they did something wrong and others tied themselves up to the column of the mosque; and so on. A hadith informs us that "He who repents on a sin is like him who has not committed any sin". The Qur'an says: إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ Surely, good deeds erase bad deeds. [ Surah Hud: 114] This rule applies to them with greater force, since their good deeds are not like the good deeds of the general class of people. In fact, the status of their good deeds has been described in the collections of Abu Dawud and Tirmidhi on the authority of Said Ibn Zaid: واللہ لمشھد رجل منھم مع النّبیّ ﷺ یغبّر فیہ وجھہ خیر من عمل احدکم ولو عمر عمر نوح "By Allah, anyone of them who participated in a jihad with the Holy Prophet ﷺ and his face got covered with dust is better than your life-long obedience and worship, even if you attained the age of Nuh (علیہ السلام) ." Therefore, they will receive the same punishment that is prescribed for a sin or crime which they might have committed. However, despite this it is not lawful for any of us to regard any of them as fasiq. Consequently, if any Companion during the time of the Holy Prophet ﷺ committed a sin or crime which could be the cause of producing in him the effect of fisq, as a result of which he might have been referred to as a fasiq on that account, it does not become possible for that fisq to be regarded as his permanent characteristic to call him, God forbid!, as a fasiq for all times to Come (Ruh-ul-Ma’ ani). Nevertheless, it is not at all necessary that in the current verse, Walid Ibn 'Uqbah ؓ is categorically referred to as fasiq. Despite the fact that the verse is supposed to have been revealed in his incident, it does not mean that the word 'fasiq' is used for him, because before this incident, Walid Ibn 'Uqbah had not done any such thing on account of which he could be referred to as fasiq. An analysis of the incident of Banul-Mustaliq indicates that he conveyed an incorrect information about that tribe which, acting in good faith, he thought was true whereas in reality it was not. Therefore, the plain import of the current verse would be that it simply establishes the general rule that the news conveyed by a fasiq would be unacceptable. However, it may be emphasized that Walid Ibn 'Uqbah was not a fasiq, but his information, because of strong external context, did not seem acceptable. As a result, the Holy Prophet ﷺ refrained from taking any measures merely on his information, and sent Khalid Ibn Walid for proper investigation. If this is the case of the news conveyed by a bona fide reliable and righteous person, then with the stronger reason a fasiq's news should be rejected and should not be acted upon. The truthfulness of the Companions ؓ is discussed fully by this author in his book "The Status of the Companions" which is already published in Urdu. It will partly be discussed under forthcoming verses 9-10.

The Holy Prophet's ﷺ Decision is Better According to the previous verse, Walid Ibn 'Uqbah ؓ reported that Banul-Mustaliq had turned apostate and refused to pay Zakah. At this, the blessed Companions were disturbed and infuriated. They expressed the view that jihad should be declared on them immediately, but the Holy Prophet ﷺ rejected his report on the basis of strong circumstantial evidence to the contrary. He sent Khalid Ibn Walid for investigation. In the foregoing verse, the Qur’ an enjoined that if there are strong reasons to doubt the report conveyed by any person, it is not lawful to act upon it before investigation. In this verse the noble Companions ؓ are given one more guideline: 'Although when you heard the news about Banul-Mustaliq's apostasy, you reacted the way you reacted, and that was on account of your religious zeal and enthusiasm, yet your view was not right and proper. The decision taken by the Holy Prophet ﷺ proved to be better (Mazhari). Thus in matters requiring consultation it is proper to express a view but it is not proper for you to exert efforts to get the Holy Prophet ﷺ to act upon your opinion. Although there is a rare possibility that an opinion expressed by the Holy Prophet ﷺ in some worldly matters comes to be against worldly expedience, and this is not contrary to the station of his prophethood, yet Allah has gifted him with such insight, perspicacity and discernment which you do not have. Therefore, if the Holy Prophet ﷺ were to follow your opinion, in many matters, you will suffer loss and fall into difficulties. If rarely ever your opinion is right or proper, it is still better to abandon your opinion and obey the Holy Prophet ﷺ . By doing so it is possible that you may suffer some worldly loss, but it would not be as harmful as his following your opinion. In this case, even if you suffer any worldly loss, the reward of obedience to the Holy Prophet ﷺ is a better compensation. Lexically, the word is derived from and it connotes "to commit a sin or crime" and it also means "to suffer from hardship". In this context, both connotations appropriately fit (Qurtubi).

The Holy Prophet's ﷺ Decision is Better According to the previous verse, Walid Ibn 'Uqbah ؓ reported that Banul-Mustaliq had turned apostate and refused to pay Zakah. At this, the blessed Companions were disturbed and infuriated. They expressed the view that jihad should be declared on them immediately, but the Holy Prophet ﷺ rejected his report on the basis of strong circumstantial evidence to the contrary. He sent Khalid Ibn Walid for investigation. In the foregoing verse, the Qur’ an enjoined that if there are strong reasons to doubt the report conveyed by any person, it is not lawful to act upon it before investigation. In this verse the noble Companions ؓ are given one more guideline: 'Although when you heard the news about Banul-Mustaliq's apostasy, you reacted the way you reacted, and that was on account of your religious zeal and enthusiasm, yet your view was not right and proper. The decision taken by the Holy Prophet ﷺ proved to be better (Mazhari). Thus in matters requiring consultation it is proper to express a view but it is not proper for you to exert efforts to get the Holy Prophet ﷺ to act upon your opinion. Although there is a rare possibility that an opinion expressed by the Holy Prophet ﷺ in some worldly matters comes to be against worldly expedience, and this is not contrary to the station of his prophethood, yet Allah has gifted him with such insight, perspicacity and discernment which you do not have. Therefore, if the Holy Prophet ﷺ were to follow your opinion, in many matters, you will suffer loss and fall into difficulties. If rarely ever your opinion is right or proper, it is still better to abandon your opinion and obey the Holy Prophet ﷺ . By doing so it is possible that you may suffer some worldly loss, but it would not be as harmful as his following your opinion. In this case, even if you suffer any worldly loss, the reward of obedience to the Holy Prophet ﷺ is a better compensation. Lexically, the word is derived from and it connotes "to commit a sin or crime" and it also means "to suffer from hardship". In this context, both connotations appropriately fit (Qurtubi).

Linkage In the foregoing verses the rights of the Prophet were set out. They also laid down the mannerism in which he should be treated. The verses prohibited any act that would annoy or hurt him. Now this set of verses [ 9-10] establishes the manners, mores, injunctions, and mutual rights and obligations to be observed in individual and social life. The common value of all these rules is to avoid causing any inconvenience to the members of the society. Occasion of Revelation The commentators have narrated several incidents as a background of the revelation of these verses. Among them is the clash that took place between two Muslim groups. It is not inconceivable that the totality of these incidents might have been the occasion of revelation. It is also possible that one of these incidents has been the cause of revelation and the other incidents, being similar, were also termed as the occasion of revelation. Although the immediate addressees of this verse are rulers and those in authority who have the means to fight and wage war, [ as stated by Abu Hayyan in Al-Bahr and preferred by ` Alusi in Ruh-ul-Ma` ani ] all Muslims are addressed in this verse indirectly to assist those in authority in this matter. Where there is no leader, 'amir, king or president, the rule is that the two warring parties should be advised, as far as possible, to cease war. If this is not possible, common people are ordered to stay away from both warring groups: they should neither oppose nor aid any one of them. ] Bayan-ul-Qur’ an ]. 'Related Issues and Injunctions There are several forms of mutual fighting between two Muslim parties: [ 1] both parties are subjects of a Muslim government; [ 2] neither of the parties is the subject of a Muslim government; [ 3] one of the parties his the subject of a Muslim government, but not the other. In the first case, it is compulsory for common Muslims to bring about an understanding between them and try to stop the mutual fighting. If they do not cease fighting by negotiations, then it is imperative for the Muslim ruler to take measures against them. If both parties cease fighting by the intervention of the Islamic government, then the laws of retaliation, retribution and blood-wit will apply. If they do not cease, then both parties will be treated like rebels. If one of the parties withdrew and the other persisted in oppression and transgression, then the persistent group will be treated like a rebel group. The obedient group will be designated as 'Adil" (just). The detailed laws pertaining to rebels may be perused in books of Islamic law. Briefly, the law comprehends the following: Before fighting, their weapons must be seized and confiscated. Then they must be arrested and kept in prison until they repent. Neither in the course of fighting nor after fighting should their children be enslaved. Their wealth should not be treated like the spoils of war. In fact, their wealth will be held in trust until they repent. After repentance their belongings will be returned to them. In the above verses, we come across the following directive: فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا '...So if it comes back, seek reconciliation between them with fairness, and maintain justice.' [ 49:9] It means that if the belligerent party ceases fighting, then do not only stop fighting but also think about eliminating the cause of war and mutual dissatisfaction, so that the heart-burnings may come to an end. All enmity and hostilities will thus cease and an atmosphere of brotherhood may prevail for all times to come. Since these people have fought against the Muslim ruler, it was possible that they would not be treated by him equitably. Therefore, the Qur'an lays stress on setting things right between them equitably and justly, so that the rights of no one are violated [ Adapted from Bayan-ul-Qur’ an with reference to Hidayah ]. Ruling If a very powerful group of Muslims revolts against the Muslim ruler, then it is necessary for the ruler to first hear out their complaint or cause of their dissatisfaction. If a doubt or a misunderstanding has arisen in their mind about some matter, it should be removed. If they show such cause on the basis of which it is permissible in Shari’ ah to oppose a Muslim leader or ruler, like unjust behavior on the part of the government, it is essential for the general body of Muslims to assist the group, so that the leader or ruler may refrain from his tyranny, provided that his tyranny is proved beyond any shadow of doubt (Ibn-ul-Humam; Mazhari). If they cannot show any clearly legitimate reason for their dissatisfaction, revolt, disobedience, and waging war against the Muslim ruler, it is permitted for Muslims to wage war against the rebels. Imam Shafi` i (رح) held that the Muslims should not initiate fight against the rebels unless they first start the fight [ Mazhari ]. This law applies when it is positively and unquestionably clear that the group is rebellious. However, if it is difficult to determine which group is rebellious and which is just, because each party has a valid Shari argument to justify its course of action, then the pros and cons of both parties may be weighed to determine the party that is "just" on the principle of probability. If the juristic argument of one party seems to someone more convincing, it is permitted for him to assist such a group. If someone cannot prefer the standpoint of any one of them, he should remain neutral, as it happened in the civil wars of the Battle of Camel and the Battle of Siffin when many noble Companions ؓ remained aloof. Conflicts of the Noble Companions ؓ Imam Abu Bakr Ibn-ul-` Arabi says that this verse of battle between Muslims covers all cases. It includes the case where both parties prepare for war on grounds of a principle of Shari’ ah. Civil wars of the noble Companions ؓ were of this nature. Qurtubi, quoting this view of Ibn-ul-` Arabi, explains the actual situation of the Battle of Camel and the Battle of Siffin and gives guidelines for later generations of Muslims to follow in the light of the battles of the blessed Companions ؓ . This author has dealt with this subject in "Ahkam-ul-Qur'an" in Arabic and his Urdu book "Maqame-Sahabah".The summary of the discussion given in that book with reference to Qurtubi (V.16, P.322) is as follows: It is not permitted to attribute categorically, and with certainty, to any of the Companions that he was absolutely wrong in his action, because each of them acted according to his own Ijtihad. Their objective was to seek the pleasure of Allah. The Companions ؓ are all our leaders, and it is enjoined upon us that we should hold back our tongue from talking about their mutual differences, and always speak the best things about them. Prophet's companionship is a highly honourable position which should not be violated. The Holy Prophet ﷺ has prohibited to revile them or talk bad about them, and informed us that they have been forgiven and that Allah is pleased with them. Besides, there is the Hadith regarding Sayyidna Talhah ؓ reaching us through several transmitting authorities that: انّ طلحہ شھید یمشی علی وجہ الارض "Talhah is a martyr walking on the face of the earth." If Sayyidna Talhah ؓ was committing a clear sin by going out to wage war against Sayyidna ` Ali, ؓ he could not attain the high status of a martyr. In the same way, if his act might be regarded as a failure to perform his duty on the basis of a clearly wrong interpretation, he would still not attain the status of martyrdom. Martyrdom is attained only when a person is killed in obedience of Allah. Therefore, it is necessary to construe the matter of the Companions ؓ in terms of the principle mentioned above. Another proof of this is available in authentic and well-established Ahaadith which are reported by Sayyidna ` Ali ؓ himself where the Holy Prophet ﷺ said: "The killer of Zubair is in Hell." Furthermore, Sayyidna ` Ali ؓ reports that the Prophet ﷺ said: "Give news to the killer of Sayyidah Safiyyah's ؓ عنہا son that he will be in Hell." In the light of this we need to believe that Sayyidna Zubair and Sayyidna Talhah ؓ were not sinners or disobedient to Allah in the position taken by them in the battle. Otherwise the Holy Prophet ﷺ would not have referred to Sayyidna Talhah ؓ as a martyr, nor would he predict about the killer of Zubair ؓ that he would be in Hell. Also, he is counted among the ten who were given the glad tidings of attaining Paradise. Traditions relating to this subject have almost reached the grade of continuity [ tawatur ] and the Traditions are referred to as ahadith mutawatir. Likewise the noble Companions ؓ ، who did not participate in the battles on either side, cannot be regarded as defaulters because their behaviour, conduct and attitude in this matter was also based on their ijtihad, and Allah maintained them thus. Therefore, it is not proper in any sense of the word to curse them, to taunt them, to hold them as sinners, and to neglect their virtues, their struggles and their great religious stations. Some of the scholars were posed the question: what is your view regarding the blood that was shed in the battles that took place among the blessed Companions ؓ ? They simply recited the following verse of the Qur'an: تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ ﴿134﴾ 'Those are a people who have passed away. For them what they earned, and for you what you earned. And you shall not be questioned as to what they have been doing. [ 2:134] ' The same question was posed to another scholar. He replied: "Allah saved my hands from being soiled with that blood. Now I will not soil my tongue with it." He meant that he does not wish to make the mistake of categorically adjudging any one of the groups as the defaulter. ` Allamah Ibn-Fuwarrak (رح) says: "Some of our colleagues feel that the example of the conflicts that took place between the noble Companions ؓ is like that of the episodes of conflict that occurred between Sayyidna Yusuf (علیہ السلام) and his brothers. They, despite their mutual differences, did not lose their status of wilayah and nubuwwah. The same principle applies to the matter of conflicts that occurred between the Companions." Sayyidna Muhasibi (رح) says: "As far as this bloodshed is concerned, it is difficult for us to say anything because there was a difference of opinion in this regard among the noble Companions ؓ themselves." When Hasan Al-Basri (رح) was asked the question concerning the wars between the noble Companions ؓ ، he replied: "Those were fights in which the Companions were present and we were not. They knew all the circumstances and we do not know them. The matter in which the Companions are unanimous, we follow; and the matter in which there is difference of opinion, we observe silence." Sayyidna Muhasibi (رح) says: "We concur with Hasan Al-Basri (رح) . We know that when the noble Companions meddled in any matter, they knew fully well why they were doing it. Our task is merely to follow them where they are unanimous, and where they differ we observe silence. We should not on our own introduce new ideas. We are assured that they must have exercised ijtihad and sought the pleasure of Allah. Therefore, in matters of religion they are all beyond doubt."

Linkage In the foregoing verses the rights of the Prophet were set out. They also laid down the mannerism in which he should be treated. The verses prohibited any act that would annoy or hurt him. Now this set of verses [ 9-10] establishes the manners, mores, injunctions, and mutual rights and obligations to be observed in individual and social life. The common value of all these rules is to avoid causing any inconvenience to the members of the society. Occasion of Revelation The commentators have narrated several incidents as a background of the revelation of these verses. Among them is the clash that took place between two Muslim groups. It is not inconceivable that the totality of these incidents might have been the occasion of revelation. It is also possible that one of these incidents has been the cause of revelation and the other incidents, being similar, were also termed as the occasion of revelation. Although the immediate addressees of this verse are rulers and those in authority who have the means to fight and wage war, [ as stated by Abu Hayyan in Al-Bahr and preferred by ` Alusi in Ruh-ul-Ma` ani ] all Muslims are addressed in this verse indirectly to assist those in authority in this matter. Where there is no leader, 'amir, king or president, the rule is that the two warring parties should be advised, as far as possible, to cease war. If this is not possible, common people are ordered to stay away from both warring groups: they should neither oppose nor aid any one of them. ] Bayan-ul-Qur’ an ]. 'Related Issues and Injunctions There are several forms of mutual fighting between two Muslim parties: [ 1] both parties are subjects of a Muslim government; [ 2] neither of the parties is the subject of a Muslim government; [ 3] one of the parties his the subject of a Muslim government, but not the other. In the first case, it is compulsory for common Muslims to bring about an understanding between them and try to stop the mutual fighting. If they do not cease fighting by negotiations, then it is imperative for the Muslim ruler to take measures against them. If both parties cease fighting by the intervention of the Islamic government, then the laws of retaliation, retribution and blood-wit will apply. If they do not cease, then both parties will be treated like rebels. If one of the parties withdrew and the other persisted in oppression and transgression, then the persistent group will be treated like a rebel group. The obedient group will be designated as 'Adil" (just). The detailed laws pertaining to rebels may be perused in books of Islamic law. Briefly, the law comprehends the following: Before fighting, their weapons must be seized and confiscated. Then they must be arrested and kept in prison until they repent. Neither in the course of fighting nor after fighting should their children be enslaved. Their wealth should not be treated like the spoils of war. In fact, their wealth will be held in trust until they repent. After repentance their belongings will be returned to them. In the above verses, we come across the following directive: فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا '...So if it comes back, seek reconciliation between them with fairness, and maintain justice.' [ 49:9] It means that if the belligerent party ceases fighting, then do not only stop fighting but also think about eliminating the cause of war and mutual dissatisfaction, so that the heart-burnings may come to an end. All enmity and hostilities will thus cease and an atmosphere of brotherhood may prevail for all times to come. Since these people have fought against the Muslim ruler, it was possible that they would not be treated by him equitably. Therefore, the Qur'an lays stress on setting things right between them equitably and justly, so that the rights of no one are violated [ Adapted from Bayan-ul-Qur’ an with reference to Hidayah ]. Ruling If a very powerful group of Muslims revolts against the Muslim ruler, then it is necessary for the ruler to first hear out their complaint or cause of their dissatisfaction. If a doubt or a misunderstanding has arisen in their mind about some matter, it should be removed. If they show such cause on the basis of which it is permissible in Shari’ ah to oppose a Muslim leader or ruler, like unjust behavior on the part of the government, it is essential for the general body of Muslims to assist the group, so that the leader or ruler may refrain from his tyranny, provided that his tyranny is proved beyond any shadow of doubt (Ibn-ul-Humam; Mazhari). If they cannot show any clearly legitimate reason for their dissatisfaction, revolt, disobedience, and waging war against the Muslim ruler, it is permitted for Muslims to wage war against the rebels. Imam Shafi` i (رح) held that the Muslims should not initiate fight against the rebels unless they first start the fight [ Mazhari ]. This law applies when it is positively and unquestionably clear that the group is rebellious. However, if it is difficult to determine which group is rebellious and which is just, because each party has a valid Shari argument to justify its course of action, then the pros and cons of both parties may be weighed to determine the party that is "just" on the principle of probability. If the juristic argument of one party seems to someone more convincing, it is permitted for him to assist such a group. If someone cannot prefer the standpoint of any one of them, he should remain neutral, as it happened in the civil wars of the Battle of Camel and the Battle of Siffin when many noble Companions ؓ remained aloof. Conflicts of the Noble Companions ؓ Imam Abu Bakr Ibn-ul-` Arabi says that this verse of battle between Muslims covers all cases. It includes the case where both parties prepare for war on grounds of a principle of Shari’ ah. Civil wars of the noble Companions ؓ were of this nature. Qurtubi, quoting this view of Ibn-ul-` Arabi, explains the actual situation of the Battle of Camel and the Battle of Siffin and gives guidelines for later generations of Muslims to follow in the light of the battles of the blessed Companions ؓ . This author has dealt with this subject in "Ahkam-ul-Qur'an" in Arabic and his Urdu book "Maqame-Sahabah".The summary of the discussion given in that book with reference to Qurtubi (V.16, P.322) is as follows: It is not permitted to attribute categorically, and with certainty, to any of the Companions that he was absolutely wrong in his action, because each of them acted according to his own Ijtihad. Their objective was to seek the pleasure of Allah. The Companions ؓ are all our leaders, and it is enjoined upon us that we should hold back our tongue from talking about their mutual differences, and always speak the best things about them. Prophet's companionship is a highly honourable position which should not be violated. The Holy Prophet ﷺ has prohibited to revile them or talk bad about them, and informed us that they have been forgiven and that Allah is pleased with them. Besides, there is the Hadith regarding Sayyidna Talhah ؓ reaching us through several transmitting authorities that: انّ طلحہ شھید یمشی علی وجہ الارض "Talhah is a martyr walking on the face of the earth." If Sayyidna Talhah ؓ was committing a clear sin by going out to wage war against Sayyidna ` Ali, ؓ he could not attain the high status of a martyr. In the same way, if his act might be regarded as a failure to perform his duty on the basis of a clearly wrong interpretation, he would still not attain the status of martyrdom. Martyrdom is attained only when a person is killed in obedience of Allah. Therefore, it is necessary to construe the matter of the Companions ؓ in terms of the principle mentioned above. Another proof of this is available in authentic and well-established Ahaadith which are reported by Sayyidna ` Ali ؓ himself where the Holy Prophet ﷺ said: "The killer of Zubair is in Hell." Furthermore, Sayyidna ` Ali ؓ reports that the Prophet ﷺ said: "Give news to the killer of Sayyidah Safiyyah's ؓ عنہا son that he will be in Hell." In the light of this we need to believe that Sayyidna Zubair and Sayyidna Talhah ؓ were not sinners or disobedient to Allah in the position taken by them in the battle. Otherwise the Holy Prophet ﷺ would not have referred to Sayyidna Talhah ؓ as a martyr, nor would he predict about the killer of Zubair ؓ that he would be in Hell. Also, he is counted among the ten who were given the glad tidings of attaining Paradise. Traditions relating to this subject have almost reached the grade of continuity [ tawatur ] and the Traditions are referred to as ahadith mutawatir. Likewise the noble Companions ؓ ، who did not participate in the battles on either side, cannot be regarded as defaulters because their behaviour, conduct and attitude in this matter was also based on their ijtihad, and Allah maintained them thus. Therefore, it is not proper in any sense of the word to curse them, to taunt them, to hold them as sinners, and to neglect their virtues, their struggles and their great religious stations. Some of the scholars were posed the question: what is your view regarding the blood that was shed in the battles that took place among the blessed Companions ؓ ? They simply recited the following verse of the Qur'an: تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ ﴿134﴾ 'Those are a people who have passed away. For them what they earned, and for you what you earned. And you shall not be questioned as to what they have been doing. [ 2:134] ' The same question was posed to another scholar. He replied: "Allah saved my hands from being soiled with that blood. Now I will not soil my tongue with it." He meant that he does not wish to make the mistake of categorically adjudging any one of the groups as the defaulter. ` Allamah Ibn-Fuwarrak (رح) says: "Some of our colleagues feel that the example of the conflicts that took place between the noble Companions ؓ is like that of the episodes of conflict that occurred between Sayyidna Yusuf (علیہ السلام) and his brothers. They, despite their mutual differences, did not lose their status of wilayah and nubuwwah. The same principle applies to the matter of conflicts that occurred between the Companions." Sayyidna Muhasibi (رح) says: "As far as this bloodshed is concerned, it is difficult for us to say anything because there was a difference of opinion in this regard among the noble Companions ؓ themselves." When Hasan Al-Basri (رح) was asked the question concerning the wars between the noble Companions ؓ ، he replied: "Those were fights in which the Companions were present and we were not. They knew all the circumstances and we do not know them. The matter in which the Companions are unanimous, we follow; and the matter in which there is difference of opinion, we observe silence." Sayyidna Muhasibi (رح) says: "We concur with Hasan Al-Basri (رح) . We know that when the noble Companions meddled in any matter, they knew fully well why they were doing it. Our task is merely to follow them where they are unanimous, and where they differ we observe silence. We should not on our own introduce new ideas. We are assured that they must have exercised ijtihad and sought the pleasure of Allah. Therefore, in matters of religion they are all beyond doubt."

(). It means that calling others with bad nicknames is a sinful act, and the real bad name for a person after embracing Faith is that he is known among people for sinful acts. Therefore, if a Muslim commits the sin of calling others with bad nicknames, and it is known among people, then the real bad name is earned by himself, and not by the person whom he has abused with that nickname. (Muhammad Taqi Usmani) Prohibition of Ridiculing One Another The beginning part of this chapter laid down the Prophet's ﷺ rights and the etiquettes to be observed when dealing with him. Then the Holy Qur'an has started mentioning the mutual rights and good manners for the general body of Muslims to be observed among themselves. The injunctions laid down in the preceding two verses related to the collective reformation of the society. Now the current verse mentions the rights and etiquettes to be observed between individuals. Thus the verse prohibits three social evils: [ 1] ridiculing one another; [ 2] finding fault with one another; and [ 3] reviling one another with nicknames. According to Qurtubi, mocking or scoffing does not only connote mocking with the tongue, but it also implies mimicking someone, making pointed references to him, laughing at his words, his works, his appearance, his dress or calling people's attention to some of his defects, so that they may laugh at him. Mocking includes all of this. By the clear text of the Qur'an, poking fun at someone or ridiculing him is absolutely forbidden. Stylistically, the Qur'an has, on this occasion, addressed men and women separately. Men are referred to as qawm, a word that is specifically reserved for male members of the human society, though by extension the word most often includes the female members of the human society as well. The Qur'an, however, generally employs the word qawm for both men and women, but here it is specifically used for men in contradistinction to the word nisa' which specifically refers to women. Here both men and women are reminded that mocking one another is a disdainful and evil act. They must refrain from it, because it is very likely that the man who is mocked at may be better than the mocking person and the woman who is mocked at may be better than the mocker. Here the Qur'an prohibits men from mocking other men, and women from mocking other women. This, however, does not mean that it is permitted for men to mock at women or for women to mock at men. The actual reason for making separate mention of the two sexes is that Islam does not allow free intermingling of the two sexes. Ridiculing each other generally occurs where there is such an intermingling. Therefore, in a Muslim society it is inconceivable that men would mock a woman or women would mock a man in an intermingling situation. In short: no one dare make mockery of a person whose body, face, shape and stature are defective, imperfect, impaired or deformed, because he does not know that the other person, in the sight of Allah, might be better than him on account of his sincerity and purity of heart. When the righteous predecessors heard this verse, they adopted a conducive attitude: For example, Sayyidna ` Amr Ibn Shurahbil ؓ said that he would not laugh at a person when he sees him drink milk direct from the udders of a goat, lest he should become one like him. Sayyidna ` Abdullah Ibn Masud ؓ said: "I would not like to scoff at a dog, lest I be Metamorphosed into a dog (Qurtubi)." It is recorded in Sahib of Muslim on the authority of Sayyidna Abu 'Hurairah ؓ that the Holy Prophet ﷺ said: "Allah does not look at your Faces and your wealth; He looks at your hearts and your works." Qurtubi derives a legal maxim from this tradition of the Holy Prophet ﷺ that in any matter it is not proper to pass a categorical judgment on the basis of overt evidence or circumstances, because it is possible that a person's overt actions might seem to be good but in the sight of Allah, on account of the insincerity and impurity of his heart, they could be bad, as He is fully aware of the inner state of people's hearts. On the contrary, a person's overt actions might seem to us bad, but in the sight of Allah, on account of the sincerity and purity of his heart, they could serve as an expiation of the bad actions, as He is fully aware of the inner state of people's heart. The next thing that is prohibited in the verse is lamz which connotes to find fault with someone or to upbraid him. The verse says, وَلَا تَلْمِزُوا أَنفُسَكُمْ literally it means, "Do not find fault with your selves." But the intention is: "Do not find fault with one another-" [ 49:11] as is seen in the translation above. This expression is similar to the expression وَلَا تَقْتُلُوا أَنفُسَكُمْ '...And do not kill yourselves - [ 4:29] '. Although the verse commands "do not kill yourselves", it purports to say "do not kill one another". This expression indicates that, from one point of view, killing another person amounts to killing oneself. Often it happens that if one person kills another person, the victim's supporters kill the murderer. Even if this does not happen, a Muslim is the brother of another Muslim. Killing one's brother is like killing oneself and rendering oneself crippled, helpless and powerless. Similarly, the expression لَا تَلْمِزُوا أَنفُسَكُمْ 'and not find fault with yourselves' means when you find fault with others and upbraid them, others will find fault with you and upbraid you, because no man is normally free from any fault. Scholars have formulated the maxim: وفیک عیوب و للنّاس اعین "You have faults and people have eyes" with which they see them. Thus if someone seeks out the imperfections of some other person and broadcasts them, the latter will do the same in return. If, however, he exercises patience and evades retaliation to his verbal attacks, it comes down to the same thing: If one considers carefully, he will find that defaming and despising one's Muslim brother is actually casting aspersions on oneself. Scholars have suggested that the satisfaction, well-being and happiness of man lies in examining his own faults and finding ways of mending them. This approach to life will give him no time to find fault with others and broadcast it. How well the last king of India Bahadur Shah Zafar has versified it! نہ تھی حال کی جب ہمیں اپنی خبر رہے دیکھتے لوگوں کے عیب و ہنر پڑی اپنی برایٌوں پر جو نظر تو جہان میں کویٔی بُرا نہ رہا As long as we were unaware of our own faults, we looked into the faults and failings of others; But when we looked at our own faults there remained no one faulty in the world. The third thing that is prohibited in the verse is reviling one another with nicknames which are offensive to them, e.g. calling a person lame, hands cropped, blind or one-eyed; or referring to him by other offensive nicknames. Sayyidna Abu Jabirah Ansari ؓ says, "This verse was revealed in connection with us. When we migrated to Madinah, most of us had two or three names. Some of them were popularised in order to denigrate, defame or belittle the bearer of the name. The Holy Prophet ﷺ was not aware of this situation; as a result he sometimes called them by one of these offensive names unwittingly. The noble Companions ؓ informed the Prophet ﷺ that the name offends the bearer of that name. This verse was revealed on that occasion." Sayyidna Ibn-Abbas ؓ says that prohibition of tanabuz bil-alqab means that if a person committed a sin or performed an evil deed from which he repented and mended his ways, it is unlawful for anyone to call him by denigrating names, such as thief, an adulterer, a drunkard or any such name. The Prophet ﷺ is reported to have said: "Anyone who denigrates a Muslim who has committed a sin of which he has repented, Allah takes it upon Himself that He will get the person to commit the very same sin and expose him to embarrassment and humiliation in this world and in the Hereafter [ Qurtubi ]. Exception to the Rule There are some nicknames, which though apparently offensive, are not intended to defame or insult the bearer of that name, but they rather serve as a symbol of identification. That is why scholars have permitted to attach titles to the names of the traditionalists - like A'raj [ lame, cripple ] or ahdab [ humpbacked, hunchbacked ] provided they are not intended to insult or defame. The Holy Prophet ﷺ himself named a Companion dhul-yadain because his hands were relatively long. ` Abdullah Ibn Mubarak was posed the question: "In the asanid [ chains of authorities on which a tradition is based ] we come across names to which are attached titles like Hamid At-Tawil [ Hamid, the Tall ], Sulaiman al-A'mash [ Sulaiman the weak-eyed ] and Marwan al-Asfar [ Marwan, the Yellow ]: are these titles allowed?" He replied: “ If your intention is not to insult or defame, but rather to complete identification, it is permitted." [ Qurtubi ] It is Sunnah to call people by Good Titles The Holy Prophet ﷺ is reported to have said that it is the right of a believer to call his fellow-believers by good names and titles which they like the best. Therefore the use of kunniyyah [ agnomen/cognomen ] had become commonplace in Arabia. The Holy Prophet ﷺ also favoured this, and consequently he himself bestowed appropriate titles on some of the individual Companions, e.g. Abu Bakr Siddiq ؓ received the title of ` Atiq [ the noble ], Sayyidna ` Umar ؓ ، the title of Faruq [ he who distinguishes truth from falsehood ], Sayyidna Hamzah ؓ the title of Asadullah [ the lion of Allah ] and Khalid Ibn Walid, the title of Saifullah [ the sword of Allah ].

Analysis of the Verse This verse too comprises injunctions relating to mutual rights and manners to be observed in social life. It prohibits three things: [ 1] ظن zann [ unfounded suspicion ], the details to follow: [ 2] تَجَسُّس tajassus [ spying, looking secretly into the faults of others ]; and [ 3] غِیبَہ ghibah [ backbiting, speaking in of a person behind his back which if he heard would hurt or injure his feelings ]. [ 1] Prohibition of Unfounded Suspicion Zann primarily denotes assumption on probable evidence. In the first instance, the Qur'an sets down "Abstain from many of the suspicions.” and gives reason for that: "some suspicion are sins". This shows that not all types of suspicion are a sin. Thus it is incumbent on the readers to investigate which type is a sin, so that they may avoid it. If the uneasy feeling and the conviction that something is wrong, someone is guilty, or some danger is afoot is based on partial evidence, and not confirmed by out-and-out evidence, it is not permitted to act on it. Scholars and jurists have given a detailed account of it. Qurtubi says that in this context Zann connotes "accusation", that is, a charge of wrongdoing, as with guilt, crime, offense or blame without any strong evidence. Imam Abu Bakr Jassas (رح) in Ahkam-ul-Qur'an gives the following details. Zann is divisible into four categories. [ 1] prohibited; [ 2] imperative; [ 3] recommended, desirable; and [ 4] permissible. Distrust of Allah or suspecting His trust is prohibited. For instance, it is not permitted to think ill of Allah in that He will punish him or keep him in calamity all the time without forgiving him or showing mercy to him, thus despairing of His grace. Sayyidna Jabir ؓ reports that the Holy Prophet ﷺ " said: لا یموتنّ احدکم اِلَّا وھو یحسن الظنّ باللہ "None of you should die without having favourable thoughts about Allah." According to another hadtth, Allah Ta` ala says: اَنَا عند ظنّ عبدی بی "I treat my servants the way they think about me." This shows that holding favourable thoughts about Allah is compulsory and thinking ill of Him is prohibited. Likewise it is prohibited to entertain suspicion, without rational grounds, about Muslims whose outer conditions show that they are good and noble. Sayyidna Abu Hurairah ؓ reports that the Holy Prophet ﷺ said: ایّاکم و الظّنّ فانّ الظّنّ الکذب الحدیث "Avoid suspicion, for suspicion is the worst of false talks...". In this context, Zann by common consent of scholars stands for thinking ill of a Muslim without any concrete proof. However, if there is a matter in which it is necessary to take a decision in either way, and there is no absolute and clear-cut proof based on the Qur'an and Sunnah for that particular situation, it is imperative to act on the strength of the best possible assessment, termed in Islamic jurisprudence as ''A -zann-ul-ghalib' This is the approved practice in cases that come to the law-courts for settlement. In a court of law, a judge has to deliver his decision on the basis of the principle of "the best possible assessment" relying on the testimony of people worthy of confidence, even though there is the possibility that one of the witnesses at that particular moment might have lied. The testimony of the witness is based on "best assessment" and not on "absolute certainty". The judge does not have direct knowledge of the facts of the matter, nor is there a transparent text of the Qur'an and Sunnah. In cases like these where one or the other decision has to be taken, and the absolute knowledge of the reality cannot possibly be attained, there is no way out but to formulate a judgment on the basis of best possible assessment.' Likewise when the direction of qiblah is not known, nor is there a person that can show one the direction of qiblah, it is compulsory for him to determine it on the basis of "best possible assessment". If a person has destroyed a valuable thing of someone, and a compensation has been imposed on him, he is liable to pay the value of it on the basis of 'best possible assessment'. The example of permissible Zann is like that of a person performing prayers and in the course of it suspects whether he has performed three rak'at or four, he is permitted to apply the 'best possible assessment' and complete the prayers accordingly. If, however, he does not wish to apply this principle, but wishes to act on the principle of 'certainty', thinking that he has certainly performed three rak'at, and thus completes the fourth one, that too is possible. And desirable Zann refers to having favourable thoughts about every Muslim. That is rewardable [ condensed from Jassas ]. Qurtubi quotes the Qur’ anic verse لَّوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ '...why, when you (0 believers,) heard of it, did the believing men and women not think well on their own selves - [ 24:12] '. This verse emphasizes to have good thoughts about the believers. The following aphorism apparently seems contrary to this rule: انّ من الحزم سوء الظّنّ "It is prudence to have ill thoughts about every person." But this means to be as precautious when dealing with others as one would deal in suspicious cases: e.g. one should not hand over one's thing to anyone without strong reliance. It does not mean that he should regard anyone as a thief or run him down. In brief, one should take precautionary measures in the predicament one is placed in without labeling people as thieves or perfidious. [ 2] Prohibition of Spying The second social evil that is prohibited in the verse is tajassus, spying or prying secretly into the faults of others. An alternative reading of تَجَسُّس tajassus [ with "J"] is tahassus [ with "H"]. In a hadith recorded in Sahihain on the authority of Abu Hurairah ؓ the Holy Prophet ﷺ said: لا تَجَسَّسُوا ولَا تَحَسَّسُوا "...do not spy on one another; do not look for other's faults...". The two words in Arabic are near-synonyms. Akhfash draws attention to the nuances or subtle differences in their meaning: tajassus connotes looking into the affairs of people which they have kept hidden, whilst tahassus connotes searching in general as in the following verse of the Holy Qur'an. تَحَسَّسُوا مِن يُوسُفَ وَأَخِيهِ '...search for Yusuf and his brother' - [ 12:87] However, the term tahassus [ searching ], like tajassus [ spying ], could have an evil connotation in which case the Holy Prophet ﷺ has prohibited it. The verse signifies that one may take into account what is presented in evidence, but it is not permitted to search for faults that are not overt. The Holy Prophet ﷺ says: لا تغتابوا المسلمین ولا تتّبعوا عوراتھم فان من اتبّع عوراتھم یتبع اللہ عورتۃ و من یتّبع اللہ عورتۃ یفضحہ فی بیتہ (قرطبی) "Do not speak ill of Muslims behind their backs, and do not search out their faults, for he who searches out their faults will have his faults searched out by Allah, and he whose faults are searched out by Allah will be exposed by Him, even though he should be in the interior of his house" [ Qurtubi ]. Bayan-ul-Qur'an interprets that tajassus [ spying ] and tahassus [ searching ] include the sense of listening to people without their permission when they are talking, or eavesdropping at their doors. However, if there is an apprehension that some member of the Muslim community may be harmed by some mischief-makers, it is permitted for others to spy to protect the innocent and peaceful people, and search furtively for the intentions and conspiracies of such people who are a danger to the society. [ 3] Prohibition of Backbiting The third social evil this verse prohibits is ghibah [ backbiting ]. This connotes speaking ill of a person behind his back which if he heard would hurt or injure his feelings, even if what was said about him was the truth; if what was said about him was untruth, it is slander or false accusation. The prohibition of slander is prohibited elsewhere in the Qur'an. In the definition of backbiting the phrase "behind his back / in his absence" appears. This does not mean that it is permissible to say hurtful things in the presence of somebody. This may not be backbiting, but it certainly falls under lamz which is prohibited in the preceding verse. أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا (Does one of you like that he eats the flesh of his dead brother? - 49:12) This verse sternly warns against disgracing a Muslim and compares it to eating the flesh of a human being. If the victim of disgrace is present before the offender, it is like eating the flesh of a living person, and the Holy Qur'an has termed it as 'lamz' which is prohibited in verse 11, as well as in another Surah by saying, وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ 'Woe to every backbiter, derider [ 104:1] ' And if the victim is not present, and someone speaks ill of him in a way that he is insulted, then it is like eating the flesh of a dead human being. Just as it does not cause any physical torture to a dead body, backbiting does not hurt the victim when he is not aware of it, but just as eating the flesh of a dead body is an extremely inhuman act, so is the backbiting. Both are prohibited. Otherwise also, speaking ill of someone in his absence is an unkind, mean and malicious act; it is not an act of valour and bravery. This verse prohibits three social evils: unfounded suspicion, unjustifiable search for faults and backbiting. However, backbiting is most severely and harshly condemned. It is compared to eating the flesh of a dead Muslim, thus bringing out the gravity of its prohibition, unkindness and meanness. The wisdom of it lies in the fact that saying hurtful things to the face of someone is prohibited, but the man, being present, will be able to defend himself. Further, for fear of defense not everybody will have the courage to utter hurtful things to the face of someone, and usually it does not last long. It is unlike backbiting where there is no one to defend it, and thus the most mean person would pluck the courage to backbite the greatest of men. Because it is not defended, generally the ball keeps rolling, and more and more people get involved. Therefore, backbiting is prohibited most severely and harshly. It is necessary for the general body of Muslims to defend their brother, if possible, when people speak ill of him in his absence. If that is not possible, they should at least abstain from listening to it, because listening to it willfully and intentionally is like backbiting itself. Some Issues Related to Backbiting Sayyidna Maimun ؓ says that once he saw in a dream that there is a dead body of a Negro. A caller addressed him and said: "Eat this." Sayyidna Maimun ؓ says: "I said: '0 servant of God! Why should I eat this?" The caller replied: "Because you have been backbiting a certain person's Negro slave." Sayyidna Maimun ؓ said: "By God, I did not do that." The caller replied: "Yes, you did: you listened to people backbiting him and remained silent as if you were in agreement with them." After this dream, Sayyidna Maimun ؓ composed himself and he himself stopped backbiting and he did not allow anyone else in his presence to backbite. In a narration of Sayyidna Anas Ibn Malik ؓ relating to Holy Prophet’ s ﷺ experience of Mi` raj, the Messenger of Allah ﷺ said: "When I was taken up to the heaven, I passed by people who had fingernails of copper and were scratching their faces and breasts violently. I asked Jibra'il: 'Who are these people?' He replied: 'They are those people who were given to backbiting their brothers and who aspersed their honour.' [ transmitted by al-Baghawi as cited in Mazhari ]. Sayyidna Abu Said and Jabir ؓ report that the Holy Prophet ﷺ has said: "Backbiting is worse than adultery. The noble Companions ؓ inquired: 'How so, Messenger of Allah?' He replied: 'A person may commit fornication, repent of it and his sin is forgiven. But the sin of backbiting is not forgiven unless the injured party forgives." [ Transmitted by Tirmidhi and Abu Dawud, as cited in Mazhari ]. This hadith indicates that backbiting is not only a violation of the Divine right, but also a violation of human right. Therefore, it is necessary to seek the forgiveness of the injured party. Some of the scholars express the view that backbiting does not become a human right unless the injured party comes to know about it. Therefore, seeking his pardon is not necessary [ Quoted in Ruh-ul-Ma’ ani from Hasan, Al-Khayyati, Ibn-us-sabbagh, An-Nawawi, Ibn-us-Salah, Az-Zarakshi, Ibn ` Abd-ul-Barr from Ibn-ul-Mubarak ]. This is quoted in Bayan-ul-Qur'an and explained as follows: If the victim of backbiting is not aware that someone has spoken ill of him, it might not be necessary for the backbiter to beg pardon of the victim, but it is necessary that he falsifies himself before the person whom he addressed when backbiting, or at least confesses his guilt before him. If the victim is dead or has disappeared, the atonement is recorded in a narration of Sayyidna Anas ؓ where the Holy Prophet ﷺ has said: ان من کفَّارۃ الغیبۃ ان یستغفر لمن اغتابہ تقول اللَّھمّ اغفرلنا ولہ "The atonement of backbiting is to invoke forgiveness of Allah for the victim in the following words: 0 Allah, forgive our sins and his sins". [ Transmitted by Baihaqi and cited in Mazhari ]. Ruling [ 1] It is prohibited to backbite children, insane and non-Muslim citizens of an Islamic state, because hurting them is prohibited. Hurting harbi infidels who are the inhabitants of Dar-ul-Harb [ hostile country ] is not prohibited. However, backbiting them, on account of wastage of time, is makruh, and reprehensible. Ruling [ 2] Backbiting does not only connote speaking ill of a person behind his back, but it also connotes an action or pointed reference to him, as for instance if someone imitates the limp or uneven walking of a lame person to make fun of him, it is not permitted. Ruling [ 3] Some narrations show that the general prohibition of backbiting in the verse is subject to exceptions in special cases and specific circumstances. It is permitted if the need for backbiting is real and genuine from the Shari` ah point of view. Examples are as follows: [ a ] Complaining against a tyrant before a person who can relieve him from the tyranny and injustice. [ b ] Complaining about the wife and children to the father and husband who can put them right. [ c ] Giving a full account of the case in order to obtain a fatwa (ruling of Shari’ ah) [ d ] Warning the Muslims of the mischief of a mischief-monger so that they may ward off the evil. [ e ] When someone consults another person in any matter, it is obligatory for him to apprise him of all aspects, including weaknesses, so that he is not deceived because of ignorance. [ f ] If a person commits sins openly and publishes his ungodly behaviour himself, it is not prohibited to make mention of his bad deeds. However, it is abominable and reprehensible to indulge in it on account of wastage of time [ Bayan-ul-Qur'an with reference to Ruh-ul-Ma’ ani ]. But the necessary condition for invoking these exceptions is that speaking ill of someone is not with the intention of insulting or disgracing him, but only to fulfill a genuine need.

All of Mankind are the Children of 'Adam and Hawwa' (علیہما السلام) In the preceding verses, six social evils in connection with human and Islamic rights were prohibited, and principles of good manners were laid down to be observed in social life. The current verse proceeds to set down the basis of an all-comprehensive and all-pervading principle of human equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men have been created from a single male ['Adam (علیہ السلام) ] and a single female [ Hawwa' (علیہا السلام) ] as human beings. Therefore, all people are the descendants of 'Adam and Hawwa' (علیہما السلام) and have been declared equal in the sight of Allah. No one is allowed to take pride nor to degrade others on the basis of pigment of his skin, the amount of wealth he possesses or by his rank or by his social status, descent or pedigree, but by his moral uprightness and the way he discharges his obligations to Allah and man. The entire human race is but one family. Division into nations, tribes and sub-tribes of all sizes, and races is meant only to give a better identification of one another. Circumstances of Revelation This verse was revealed on the occasion of the conquest of Makkah. When it was time for prayer, the Holy Prophet ﷺ asked Sayyidna Bilal ؓ to call the adhan. One of the pagan Quraish cynically remarked: Thank God that my father died before this happened, and he did not have to see this bad day. Harith Ibn Hisham remarked: Could Muhammad not find anyone better than this black crow to sound the adhan in the Sacred Mosque! Abu Sufyan said: I do not wish to utter anything for fear that the master of the heavens will inform him. Thus Jibra'il (علیہ السلام) came down and informed the Holy Prophet ﷺ about this conversation. The Holy Prophet ﷺ called them and asked them about it. They admitted. At this, the current verse was revealed. Taqwa of Allah is the basis of Honour This verse made it plain that human beings can earn honour on account of their faith and righteousness. The immediate application of the verse was to Sayyidna Bilal ؓ ، and therefore the Holy Prophet ﷺ said to those people: You are empty (i.e. you have no moral leg to stand on.) Sayyidna Bilal ؓ ، on the other hand, is equipped (with high moral qualities); and he is better and more honourable than any of you." [ Baghawi, as cited in Mazhari ]. Sayyidna ` Abdullah Ibn ` Umar ؓ reports that on the day when Makkah was conquered, the Holy Prophet ﷺ performed tawaf (circumambulation of Ka'bah) in the state of riding on his she-camel, [ so that all the people could see him ]. Then having completed his tawaf, he delivered a sermon in which he said: الحمد للہ اذھب عنکم عبّیۃ الجاھلیۃ تکتبّرھا۔ الناس رجلان برّ تقّی کریم علی اللہ وفاجر شقی ھین علی اللہ ثمّ تلا : یٰٓایُّھَا النَّاس اِنّا خلَقنٰکُم (ترمذی و بغوی) "0 people! Allah has removed from you the pride of Jahiliyyah and its arrogance. People are of two types: a man who is righteous, fearful of Allah and he is honourable to Allah; or a man who is sinful, wretched, and he is disgraced and little to Allah [ Tirmidhi and Baghawi ]." Then he recited the current verse. Sayyidna Ibn-` Abbas ؓ says: For people "honour" lies in wealth, whilst in the sight of Allah it lies in righteousness. Analysis of Important Words in the Verse The word Shu` ub is the plural of Sha'b which refers to a large group of persons of the same origin, (like a nation). Then it consists of clans and tribes. The largest group in this arrangement is called sa'b, and the smallest is called ` ashirah. Abu Ruwaq says that the words Shu` ub and Sha'b refer to non-Arab nations whose lineage is not preserved, whilst qabail refers to Arabs whose lineage is well-preserved. The word asbat is used to refer to the children of Israel. Lineal, National and Linguistic Division of Mankind: The Underlying Divine Wisdom is identification The Qur'an in this verse has made it clear that Allah has created all mankind from a single mother and a single father, and made them into a single brotherhood. But he has divided them into different tribes, nations, races, lineage and language-speakers/linguistic groups. The underlying Divine wisdom in such a division is mutual identification. For example, if there are two persons bearing the same name, they could be differentiated by family name. It can also show the near and remote relations. Their Shari rights can be fulfilled on the basis of near and distant lineage. It is incumbent to determine the near and remote agnate heirs when applying the law of succession or dividing the estate of a deceased. In short, reference to one's lineage for the purpose of identification is not deemed to be pride and conceit.

Sequence of Verses in the Surah In the preceding verses of the Surah it was stated that the basis of honour in the sight of Allah is righteousness which is an inner quality, and Allah alone knows it. It is improper for any man to claim self-sanctification. In the current set of verses, it is stated, on account of a particular incident, that the real basis of faith is the inner acceptance of the heart. Mere lip-service to faith does not count the person as a faithful believer. In the entire Surah, first the rights of the Prophet were set out and then the rules of how to respect and honour him. Next the individual and collective rights and rules of mannerism were set down to be applied in social life. Now at the conclusion of the Surah it is reiterated that in the Hereafter good deeds will be accepted and rewarded on the basis of faith, sincere belief of the heart and obedience to Allah and His Messenger ﷺ . Circumstances of Revelation According to Imam Baghawi, this verse was revealed in connection with the tribe of Banu Asad. A few members of that tribe came up to the Holy Prophet ﷺ in Madinah during a severe drought. These people were not sincere believers. They had expressed their Islam merely to demand financial help from the Muslim Sadaqat funds. As they were not believers in the real sense of the word, they were unaware of Islamic injunctions and manners. They spread filth and excrement on the streets of Madinah. In the marketplaces they increased the prices of necessary items. First they made a false claim of faith in the presence of the Holy Prophet ﷺ ، second they wanted to deceive him; and third they regarded their Islam as a favour to him. They said: "We embraced Islam without any conflict: we did not fight against you as did other tribes for a length of time and then they became Muslims; therefore you should value us." This was a sort of disrespect to the Messenger ﷺ ، because they considered their Islam as a favour to him. Their sole purpose was to derive financial aid from the Muslim Sadaqat funds, enrich themselves and eradicate their poverty. True and sincere faith is the most precious possession of a Muslim. By accepting Islam, he does no show a favour to anybody; on the contrary, it is a favour of Allah that he is guided to the Truth. On this occasion, the current set of verses was revealed in which their false claim is refuted and they have been taken to task for boasting of their so-called kindness and favour conferred upon the Holy Prophet ﷺ . وَلَـٰكِن قُولُوا أَسْلَمْنَا ('...Say, 'We have surrendered'- 49:14). They had not achieved the reality of faith. Thus they were claiming falsely to be Muslims on the basis of their outward actions. The Qur'an first negates their false claim of faith: You cannot claim "amanna" ['We have come to believe']; the most you can say is "aslamna" ['We have surrendered'], because the literal meaning of Islam is to recite the kalimah of Islam, enter the fold of the religion and surrender. Obviously, being devoid of the true spirit, this kind of Islam is mere superficial, not real and total. As far as faith is concerned, it is related to the real belief by heart. Therefore, mere verbal claim or lip-profession is meaningless, if it is not supported by the heart. Lexical and Technical Analysis of the Concepts "Islam" and "’ Iman" The foregoing discussion clarifies that the term "Islam" in this verse bears the literal meaning of outward submission and not the technical sense. Therefore, the verse does not show the technical difference between the terms "Islam" and "’ Iman". The two terms, technically, connote different senses. "’ Iman", in the technical sense of Shari’ ah, refers to the belief by heart and thus connotes a firm and unshakable belief in the Oneness of Allah and in His ﷺ . "Islam", on the other hand, stands for complete surrender and obedience to Allah and His Messenger ﷺ . However, "Islam" and "Iman" of a person need to complement each other. In Shari’ ah, the belief of the heart must manifest itself by performing deeds outwardly, the least degree of which is to proclaim the kalimah of Islam verbally. But the outward performance of deeds is not recognised by Shari’ ah unless the faith goes deep down into his heart. Otherwise it would be hypocrisy. Thus in the original and final analysis "Islam" and "'Iman" are different concepts. "Iman" is the inner quality of the heart and manifests outwardly whilst "Islam" starts out in outward actions and culminates in the inner sincere affirmation of the heart. But in terms of their goal, they are mutually necessary and complementary in that "Iman" without "Islam" is not possible, nor is "Islam" possible without "man". Hence, it is not true to say that "Muslim" and "Mu'min" are antonyms and mutually contradictory concepts. In Shari` ah, it is not possible for a person to be a "Muslim" but not a "Mu'min" or be a "Mu'min" but not a "Muslim". However, this is possible only lexically, as is the case of all hypocrites who used to be treated like Muslims, because of their outward obedience of Islamic injunctions, but their hearts were devoid of sincere faith, belief and affirmation. They were not believers. Allah, the Pure and Exalted, knows best. Alhamdulillah The Commentary on Surah Al-Hujurat Ends here

Sequence of Verses in the Surah In the preceding verses of the Surah it was stated that the basis of honour in the sight of Allah is righteousness which is an inner quality, and Allah alone knows it. It is improper for any man to claim self-sanctification. In the current set of verses, it is stated, on account of a particular incident, that the real basis of faith is the inner acceptance of the heart. Mere lip-service to faith does not count the person as a faithful believer. In the entire Surah, first the rights of the Prophet were set out and then the rules of how to respect and honour him. Next the individual and collective rights and rules of mannerism were set down to be applied in social life. Now at the conclusion of the Surah it is reiterated that in the Hereafter good deeds will be accepted and rewarded on the basis of faith, sincere belief of the heart and obedience to Allah and His Messenger ﷺ . Circumstances of Revelation According to Imam Baghawi, this verse was revealed in connection with the tribe of Banu Asad. A few members of that tribe came up to the Holy Prophet ﷺ in Madinah during a severe drought. These people were not sincere believers. They had expressed their Islam merely to demand financial help from the Muslim Sadaqat funds. As they were not believers in the real sense of the word, they were unaware of Islamic injunctions and manners. They spread filth and excrement on the streets of Madinah. In the marketplaces they increased the prices of necessary items. First they made a false claim of faith in the presence of the Holy Prophet ﷺ ، second they wanted to deceive him; and third they regarded their Islam as a favour to him. They said: "We embraced Islam without any conflict: we did not fight against you as did other tribes for a length of time and then they became Muslims; therefore you should value us." This was a sort of disrespect to the Messenger ﷺ ، because they considered their Islam as a favour to him. Their sole purpose was to derive financial aid from the Muslim Sadaqat funds, enrich themselves and eradicate their poverty. True and sincere faith is the most precious possession of a Muslim. By accepting Islam, he does no show a favour to anybody; on the contrary, it is a favour of Allah that he is guided to the Truth. On this occasion, the current set of verses was revealed in which their false claim is refuted and they have been taken to task for boasting of their so-called kindness and favour conferred upon the Holy Prophet ﷺ . وَلَـٰكِن قُولُوا أَسْلَمْنَا ('...Say, 'We have surrendered'- 49:14). They had not achieved the reality of faith. Thus they were claiming falsely to be Muslims on the basis of their outward actions. The Qur'an first negates their false claim of faith: You cannot claim "amanna" ['We have come to believe']; the most you can say is "aslamna" ['We have surrendered'], because the literal meaning of Islam is to recite the kalimah of Islam, enter the fold of the religion and surrender. Obviously, being devoid of the true spirit, this kind of Islam is mere superficial, not real and total. As far as faith is concerned, it is related to the real belief by heart. Therefore, mere verbal claim or lip-profession is meaningless, if it is not supported by the heart. Lexical and Technical Analysis of the Concepts "Islam" and "’ Iman" The foregoing discussion clarifies that the term "Islam" in this verse bears the literal meaning of outward submission and not the technical sense. Therefore, the verse does not show the technical difference between the terms "Islam" and "’ Iman". The two terms, technically, connote different senses. "’ Iman", in the technical sense of Shari’ ah, refers to the belief by heart and thus connotes a firm and unshakable belief in the Oneness of Allah and in His ﷺ . "Islam", on the other hand, stands for complete surrender and obedience to Allah and His Messenger ﷺ . However, "Islam" and "Iman" of a person need to complement each other. In Shari’ ah, the belief of the heart must manifest itself by performing deeds outwardly, the least degree of which is to proclaim the kalimah of Islam verbally. But the outward performance of deeds is not recognised by Shari’ ah unless the faith goes deep down into his heart. Otherwise it would be hypocrisy. Thus in the original and final analysis "Islam" and "'Iman" are different concepts. "Iman" is the inner quality of the heart and manifests outwardly whilst "Islam" starts out in outward actions and culminates in the inner sincere affirmation of the heart. But in terms of their goal, they are mutually necessary and complementary in that "Iman" without "Islam" is not possible, nor is "Islam" possible without "man". Hence, it is not true to say that "Muslim" and "Mu'min" are antonyms and mutually contradictory concepts. In Shari` ah, it is not possible for a person to be a "Muslim" but not a "Mu'min" or be a "Mu'min" but not a "Muslim". However, this is possible only lexically, as is the case of all hypocrites who used to be treated like Muslims, because of their outward obedience of Islamic injunctions, but their hearts were devoid of sincere faith, belief and affirmation. They were not believers. Allah, the Pure and Exalted, knows best. Alhamdulillah The Commentary on Surah Al-Hujurat Ends here

Sequence of Verses in the Surah In the preceding verses of the Surah it was stated that the basis of honour in the sight of Allah is righteousness which is an inner quality, and Allah alone knows it. It is improper for any man to claim self-sanctification. In the current set of verses, it is stated, on account of a particular incident, that the real basis of faith is the inner acceptance of the heart. Mere lip-service to faith does not count the person as a faithful believer. In the entire Surah, first the rights of the Prophet were set out and then the rules of how to respect and honour him. Next the individual and collective rights and rules of mannerism were set down to be applied in social life. Now at the conclusion of the Surah it is reiterated that in the Hereafter good deeds will be accepted and rewarded on the basis of faith, sincere belief of the heart and obedience to Allah and His Messenger ﷺ . Circumstances of Revelation According to Imam Baghawi, this verse was revealed in connection with the tribe of Banu Asad. A few members of that tribe came up to the Holy Prophet ﷺ in Madinah during a severe drought. These people were not sincere believers. They had expressed their Islam merely to demand financial help from the Muslim Sadaqat funds. As they were not believers in the real sense of the word, they were unaware of Islamic injunctions and manners. They spread filth and excrement on the streets of Madinah. In the marketplaces they increased the prices of necessary items. First they made a false claim of faith in the presence of the Holy Prophet ﷺ ، second they wanted to deceive him; and third they regarded their Islam as a favour to him. They said: "We embraced Islam without any conflict: we did not fight against you as did other tribes for a length of time and then they became Muslims; therefore you should value us." This was a sort of disrespect to the Messenger ﷺ ، because they considered their Islam as a favour to him. Their sole purpose was to derive financial aid from the Muslim Sadaqat funds, enrich themselves and eradicate their poverty. True and sincere faith is the most precious possession of a Muslim. By accepting Islam, he does no show a favour to anybody; on the contrary, it is a favour of Allah that he is guided to the Truth. On this occasion, the current set of verses was revealed in which their false claim is refuted and they have been taken to task for boasting of their so-called kindness and favour conferred upon the Holy Prophet ﷺ . وَلَـٰكِن قُولُوا أَسْلَمْنَا ('...Say, 'We have surrendered'- 49:14). They had not achieved the reality of faith. Thus they were claiming falsely to be Muslims on the basis of their outward actions. The Qur'an first negates their false claim of faith: You cannot claim "amanna" ['We have come to believe']; the most you can say is "aslamna" ['We have surrendered'], because the literal meaning of Islam is to recite the kalimah of Islam, enter the fold of the religion and surrender. Obviously, being devoid of the true spirit, this kind of Islam is mere superficial, not real and total. As far as faith is concerned, it is related to the real belief by heart. Therefore, mere verbal claim or lip-profession is meaningless, if it is not supported by the heart. Lexical and Technical Analysis of the Concepts "Islam" and "’ Iman" The foregoing discussion clarifies that the term "Islam" in this verse bears the literal meaning of outward submission and not the technical sense. Therefore, the verse does not show the technical difference between the terms "Islam" and "’ Iman". The two terms, technically, connote different senses. "’ Iman", in the technical sense of Shari’ ah, refers to the belief by heart and thus connotes a firm and unshakable belief in the Oneness of Allah and in His ﷺ . "Islam", on the other hand, stands for complete surrender and obedience to Allah and His Messenger ﷺ . However, "Islam" and "Iman" of a person need to complement each other. In Shari’ ah, the belief of the heart must manifest itself by performing deeds outwardly, the least degree of which is to proclaim the kalimah of Islam verbally. But the outward performance of deeds is not recognised by Shari’ ah unless the faith goes deep down into his heart. Otherwise it would be hypocrisy. Thus in the original and final analysis "Islam" and "'Iman" are different concepts. "Iman" is the inner quality of the heart and manifests outwardly whilst "Islam" starts out in outward actions and culminates in the inner sincere affirmation of the heart. But in terms of their goal, they are mutually necessary and complementary in that "Iman" without "Islam" is not possible, nor is "Islam" possible without "man". Hence, it is not true to say that "Muslim" and "Mu'min" are antonyms and mutually contradictory concepts. In Shari` ah, it is not possible for a person to be a "Muslim" but not a "Mu'min" or be a "Mu'min" but not a "Muslim". However, this is possible only lexically, as is the case of all hypocrites who used to be treated like Muslims, because of their outward obedience of Islamic injunctions, but their hearts were devoid of sincere faith, belief and affirmation. They were not believers. Allah, the Pure and Exalted, knows best. Alhamdulillah The Commentary on Surah Al-Hujurat Ends here

Sequence of Verses in the Surah In the preceding verses of the Surah it was stated that the basis of honour in the sight of Allah is righteousness which is an inner quality, and Allah alone knows it. It is improper for any man to claim self-sanctification. In the current set of verses, it is stated, on account of a particular incident, that the real basis of faith is the inner acceptance of the heart. Mere lip-service to faith does not count the person as a faithful believer. In the entire Surah, first the rights of the Prophet were set out and then the rules of how to respect and honour him. Next the individual and collective rights and rules of mannerism were set down to be applied in social life. Now at the conclusion of the Surah it is reiterated that in the Hereafter good deeds will be accepted and rewarded on the basis of faith, sincere belief of the heart and obedience to Allah and His Messenger ﷺ . Circumstances of Revelation According to Imam Baghawi, this verse was revealed in connection with the tribe of Banu Asad. A few members of that tribe came up to the Holy Prophet ﷺ in Madinah during a severe drought. These people were not sincere believers. They had expressed their Islam merely to demand financial help from the Muslim Sadaqat funds. As they were not believers in the real sense of the word, they were unaware of Islamic injunctions and manners. They spread filth and excrement on the streets of Madinah. In the marketplaces they increased the prices of necessary items. First they made a false claim of faith in the presence of the Holy Prophet ﷺ ، second they wanted to deceive him; and third they regarded their Islam as a favour to him. They said: "We embraced Islam without any conflict: we did not fight against you as did other tribes for a length of time and then they became Muslims; therefore you should value us." This was a sort of disrespect to the Messenger ﷺ ، because they considered their Islam as a favour to him. Their sole purpose was to derive financial aid from the Muslim Sadaqat funds, enrich themselves and eradicate their poverty. True and sincere faith is the most precious possession of a Muslim. By accepting Islam, he does no show a favour to anybody; on the contrary, it is a favour of Allah that he is guided to the Truth. On this occasion, the current set of verses was revealed in which their false claim is refuted and they have been taken to task for boasting of their so-called kindness and favour conferred upon the Holy Prophet ﷺ . وَلَـٰكِن قُولُوا أَسْلَمْنَا ('...Say, 'We have surrendered'- 49:14). They had not achieved the reality of faith. Thus they were claiming falsely to be Muslims on the basis of their outward actions. The Qur'an first negates their false claim of faith: You cannot claim "amanna" ['We have come to believe']; the most you can say is "aslamna" ['We have surrendered'], because the literal meaning of Islam is to recite the kalimah of Islam, enter the fold of the religion and surrender. Obviously, being devoid of the true spirit, this kind of Islam is mere superficial, not real and total. As far as faith is concerned, it is related to the real belief by heart. Therefore, mere verbal claim or lip-profession is meaningless, if it is not supported by the heart. Lexical and Technical Analysis of the Concepts "Islam" and "’ Iman" The foregoing discussion clarifies that the term "Islam" in this verse bears the literal meaning of outward submission and not the technical sense. Therefore, the verse does not show the technical difference between the terms "Islam" and "’ Iman". The two terms, technically, connote different senses. "’ Iman", in the technical sense of Shari’ ah, refers to the belief by heart and thus connotes a firm and unshakable belief in the Oneness of Allah and in His ﷺ . "Islam", on the other hand, stands for complete surrender and obedience to Allah and His Messenger ﷺ . However, "Islam" and "Iman" of a person need to complement each other. In Shari’ ah, the belief of the heart must manifest itself by performing deeds outwardly, the least degree of which is to proclaim the kalimah of Islam verbally. But the outward performance of deeds is not recognised by Shari’ ah unless the faith goes deep down into his heart. Otherwise it would be hypocrisy. Thus in the original and final analysis "Islam" and "'Iman" are different concepts. "Iman" is the inner quality of the heart and manifests outwardly whilst "Islam" starts out in outward actions and culminates in the inner sincere affirmation of the heart. But in terms of their goal, they are mutually necessary and complementary in that "Iman" without "Islam" is not possible, nor is "Islam" possible without "man". Hence, it is not true to say that "Muslim" and "Mu'min" are antonyms and mutually contradictory concepts. In Shari` ah, it is not possible for a person to be a "Muslim" but not a "Mu'min" or be a "Mu'min" but not a "Muslim". However, this is possible only lexically, as is the case of all hypocrites who used to be treated like Muslims, because of their outward obedience of Islamic injunctions, but their hearts were devoid of sincere faith, belief and affirmation. They were not believers. Allah, the Pure and Exalted, knows best. Alhamdulillah The Commentary on Surah Al-Hujurat Ends here

Sequence of Verses in the Surah In the preceding verses of the Surah it was stated that the basis of honour in the sight of Allah is righteousness which is an inner quality, and Allah alone knows it. It is improper for any man to claim self-sanctification. In the current set of verses, it is stated, on account of a particular incident, that the real basis of faith is the inner acceptance of the heart. Mere lip-service to faith does not count the person as a faithful believer. In the entire Surah, first the rights of the Prophet were set out and then the rules of how to respect and honour him. Next the individual and collective rights and rules of mannerism were set down to be applied in social life. Now at the conclusion of the Surah it is reiterated that in the Hereafter good deeds will be accepted and rewarded on the basis of faith, sincere belief of the heart and obedience to Allah and His Messenger ﷺ . Circumstances of Revelation According to Imam Baghawi, this verse was revealed in connection with the tribe of Banu Asad. A few members of that tribe came up to the Holy Prophet ﷺ in Madinah during a severe drought. These people were not sincere believers. They had expressed their Islam merely to demand financial help from the Muslim Sadaqat funds. As they were not believers in the real sense of the word, they were unaware of Islamic injunctions and manners. They spread filth and excrement on the streets of Madinah. In the marketplaces they increased the prices of necessary items. First they made a false claim of faith in the presence of the Holy Prophet ﷺ ، second they wanted to deceive him; and third they regarded their Islam as a favour to him. They said: "We embraced Islam without any conflict: we did not fight against you as did other tribes for a length of time and then they became Muslims; therefore you should value us." This was a sort of disrespect to the Messenger ﷺ ، because they considered their Islam as a favour to him. Their sole purpose was to derive financial aid from the Muslim Sadaqat funds, enrich themselves and eradicate their poverty. True and sincere faith is the most precious possession of a Muslim. By accepting Islam, he does no show a favour to anybody; on the contrary, it is a favour of Allah that he is guided to the Truth. On this occasion, the current set of verses was revealed in which their false claim is refuted and they have been taken to task for boasting of their so-called kindness and favour conferred upon the Holy Prophet ﷺ . وَلَـٰكِن قُولُوا أَسْلَمْنَا ('...Say, 'We have surrendered'- 49:14). They had not achieved the reality of faith. Thus they were claiming falsely to be Muslims on the basis of their outward actions. The Qur'an first negates their false claim of faith: You cannot claim "amanna" ['We have come to believe']; the most you can say is "aslamna" ['We have surrendered'], because the literal meaning of Islam is to recite the kalimah of Islam, enter the fold of the religion and surrender. Obviously, being devoid of the true spirit, this kind of Islam is mere superficial, not real and total. As far as faith is concerned, it is related to the real belief by heart. Therefore, mere verbal claim or lip-profession is meaningless, if it is not supported by the heart. Lexical and Technical Analysis of the Concepts "Islam" and "’ Iman" The foregoing discussion clarifies that the term "Islam" in this verse bears the literal meaning of outward submission and not the technical sense. Therefore, the verse does not show the technical difference between the terms "Islam" and "’ Iman". The two terms, technically, connote different senses. "’ Iman", in the technical sense of Shari’ ah, refers to the belief by heart and thus connotes a firm and unshakable belief in the Oneness of Allah and in His ﷺ . "Islam", on the other hand, stands for complete surrender and obedience to Allah and His Messenger ﷺ . However, "Islam" and "Iman" of a person need to complement each other. In Shari’ ah, the belief of the heart must manifest itself by performing deeds outwardly, the least degree of which is to proclaim the kalimah of Islam verbally. But the outward performance of deeds is not recognised by Shari’ ah unless the faith goes deep down into his heart. Otherwise it would be hypocrisy. Thus in the original and final analysis "Islam" and "'Iman" are different concepts. "Iman" is the inner quality of the heart and manifests outwardly whilst "Islam" starts out in outward actions and culminates in the inner sincere affirmation of the heart. But in terms of their goal, they are mutually necessary and complementary in that "Iman" without "Islam" is not possible, nor is "Islam" possible without "man". Hence, it is not true to say that "Muslim" and "Mu'min" are antonyms and mutually contradictory concepts. In Shari` ah, it is not possible for a person to be a "Muslim" but not a "Mu'min" or be a "Mu'min" but not a "Muslim". However, this is possible only lexically, as is the case of all hypocrites who used to be treated like Muslims, because of their outward obedience of Islamic injunctions, but their hearts were devoid of sincere faith, belief and affirmation. They were not believers. Allah, the Pure and Exalted, knows best. Alhamdulillah The Commentary on Surah Al-Hujurat Ends here

Linkage with the preceding Surah This Surah mostly contains subjects relating to the Day of Judgment, Resurrection, the Reckoning, Paradise, the Fire, Allah's reward and punishment etc. Thus this Surah is linked with Surah Al-Hujurat because the concluding part of the latter Surah dealt with these subjects. Characteristics and Virtues of Surah Qaf It is reported in Muslim, as cited in Qurtubi, that Umm Hisham Bint Harithah Ibn Nu` man ؓ ، said: "For around two years, or a year and a part of another year, we shared one single oven with the Holy Prophet ﷺ . I memorized Surah Qaf from the Holy Prophet ﷺ who used to recite it every Friday while standing on the pulpit delivering the Friday sermon to the people." Sayyidna ` Umar Ibn-ul-Khattab ؓ asked Abu Waqid Al-Laithi: "What did the Holy Prophet ﷺ recite during the ` Id prayers?" He replied: "Surah Qaf and Surah Qamar." Sayyidna Jabir ؓ reports that the Holy Prophet ﷺ used to recite Surah Qaf often in the Morning Prayer. (Despite that this Surah is rather long,) the prayer was felt light (Qurtubi). It was the special trait of the recitation of the Holy Prophet ﷺ that praying behind him caused no stress, even when he recited the long Surahs. Is it Possible to Observe the Heaven? أَفَلَمْ يَنظُرُ‌وا إِلَى السَّمَاءِ (Did they not, then, look to the sky above them? - 50:6). Apparently this sentence indicates that it is possible to see the sky, while the general impression is that the blue colour that we see above is the colour of the atmosphere, and not that of the heaven. However, there is no proof for non-existence of the sky, nor of the presumption that the colour of the heaven is not blue. Besides, the word nazar (seeing) used in the verse could mean perceiving through reason, that is, thinking, pondering etc. (Bayan-ul-Qur’ an)

Linkage with the preceding Surah This Surah mostly contains subjects relating to the Day of Judgment, Resurrection, the Reckoning, Paradise, the Fire, Allah's reward and punishment etc. Thus this Surah is linked with Surah Al-Hujurat because the concluding part of the latter Surah dealt with these subjects. Characteristics and Virtues of Surah Qaf It is reported in Muslim, as cited in Qurtubi, that Umm Hisham Bint Harithah Ibn Nu` man ؓ ، said: "For around two years, or a year and a part of another year, we shared one single oven with the Holy Prophet ﷺ . I memorized Surah Qaf from the Holy Prophet ﷺ who used to recite it every Friday while standing on the pulpit delivering the Friday sermon to the people." Sayyidna ` Umar Ibn-ul-Khattab ؓ asked Abu Waqid Al-Laithi: "What did the Holy Prophet ﷺ recite during the ` Id prayers?" He replied: "Surah Qaf and Surah Qamar." Sayyidna Jabir ؓ reports that the Holy Prophet ﷺ used to recite Surah Qaf often in the Morning Prayer. (Despite that this Surah is rather long,) the prayer was felt light (Qurtubi). It was the special trait of the recitation of the Holy Prophet ﷺ that praying behind him caused no stress, even when he recited the long Surahs. Is it Possible to Observe the Heaven? أَفَلَمْ يَنظُرُ‌وا إِلَى السَّمَاءِ (Did they not, then, look to the sky above them? - 50:6). Apparently this sentence indicates that it is possible to see the sky, while the general impression is that the blue colour that we see above is the colour of the atmosphere, and not that of the heaven. However, there is no proof for non-existence of the sky, nor of the presumption that the colour of the heaven is not blue. Besides, the word nazar (seeing) used in the verse could mean perceiving through reason, that is, thinking, pondering etc. (Bayan-ul-Qur’ an)

Linkage with the preceding Surah This Surah mostly contains subjects relating to the Day of Judgment, Resurrection, the Reckoning, Paradise, the Fire, Allah's reward and punishment etc. Thus this Surah is linked with Surah Al-Hujurat because the concluding part of the latter Surah dealt with these subjects. Characteristics and Virtues of Surah Qaf It is reported in Muslim, as cited in Qurtubi, that Umm Hisham Bint Harithah Ibn Nu` man ؓ ، said: "For around two years, or a year and a part of another year, we shared one single oven with the Holy Prophet ﷺ . I memorized Surah Qaf from the Holy Prophet ﷺ who used to recite it every Friday while standing on the pulpit delivering the Friday sermon to the people." Sayyidna ` Umar Ibn-ul-Khattab ؓ asked Abu Waqid Al-Laithi: "What did the Holy Prophet ﷺ recite during the ` Id prayers?" He replied: "Surah Qaf and Surah Qamar." Sayyidna Jabir ؓ reports that the Holy Prophet ﷺ used to recite Surah Qaf often in the Morning Prayer. (Despite that this Surah is rather long,) the prayer was felt light (Qurtubi). It was the special trait of the recitation of the Holy Prophet ﷺ that praying behind him caused no stress, even when he recited the long Surahs. Is it Possible to Observe the Heaven? أَفَلَمْ يَنظُرُ‌وا إِلَى السَّمَاءِ (Did they not, then, look to the sky above them? - 50:6). Apparently this sentence indicates that it is possible to see the sky, while the general impression is that the blue colour that we see above is the colour of the atmosphere, and not that of the heaven. However, there is no proof for non-existence of the sky, nor of the presumption that the colour of the heaven is not blue. Besides, the word nazar (seeing) used in the verse could mean perceiving through reason, that is, thinking, pondering etc. (Bayan-ul-Qur’ an)

Removal of a Doubt relating to Resurrection قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْ‌ضُ مِنْهُمْ (We know very well how much of them is diminished by the earth,... 50:4). The disbelievers wondered at the idea that when they are dead and reduced to broken bones and particles of dust and scattered all over the world, whether it is possible that, on the Day of Resurrection, they will be raised up again. They thought that it was impossible when they are dead, disintegrated, with their organs torn apart that they will be brought back to their original shape and bodies. The verse refutes the disbelievers' objection: Allah says that He knows that which the earth takes of them, meaning He knows what the earth consumes of their dead bodies; where and how the bodies disintegrated, what they turned into and how they have become. Man's knowledge is limited and narrow in scope which should not be compared to Allah's vast, unlimited and encompassing knowledge - even the particles of objects which the earth disintegrates are well preserved in Allah's infinite knowledge. And a little reflection may reveal that even the body of a living person is composed of innumerable particles that have been joined together by Allah from different places. Whatever a person intakes in the form of food or medicine is derived from different parts of the earth, and all this forms part of his body. Then why should it be difficult for Him if He recollects all these parts after they are disintegrated? Not only this, he had a perfect and full knowledge of every man's destiny even before creating him as to what transformation will come about in every moment of his life and what phases he will go through after his death. All this is precisely recorded in the Preserved Tablet. It is astonishing indeed that the disbelievers wonder at Him whose knowledge is so perfect, full, complete and encompassing and whose power is so infinite and discount the possibility of Resurrection! This interpretation of 'diminishing by earth' is reported from Sayyidna Ibn ` Abbas, Mujahid and majority of the interpreters (Al-Bahr-ul-Muhit). فِي أَمْرٍ‌ مَّرِ‌يجٍ (so they are in a confused state... 5). The word Mar, (translated above as 'confused' ) means something mixed up with different elements. Such a thing generally becomes corrupt or spoiled. Therefore, Sayyidna Abu Hurairah ؓ ، translates the word marij as "corrupt". Sayyidna Dahhak, Qatadah, Hasan Basri رحمۃ اللہ علیہم and others interpret the word marij to mean "in disarray, in a confused state". This is the state of those who deny the prophethood of the Holy Prophet ﷺ : whatever they say and utter is no more than confusion. They are not even consistent in their claims. Sometimes they call the Holy Prophet ﷺ a sorcerer, at other times a poet; and yet at other times they refer to him as a soothsayer or an astrologer. They were so confused that they could not extricate themselves from their perplexity.

Removal of a Doubt relating to Resurrection قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْ‌ضُ مِنْهُمْ (We know very well how much of them is diminished by the earth,... 50:4). The disbelievers wondered at the idea that when they are dead and reduced to broken bones and particles of dust and scattered all over the world, whether it is possible that, on the Day of Resurrection, they will be raised up again. They thought that it was impossible when they are dead, disintegrated, with their organs torn apart that they will be brought back to their original shape and bodies. The verse refutes the disbelievers' objection: Allah says that He knows that which the earth takes of them, meaning He knows what the earth consumes of their dead bodies; where and how the bodies disintegrated, what they turned into and how they have become. Man's knowledge is limited and narrow in scope which should not be compared to Allah's vast, unlimited and encompassing knowledge - even the particles of objects which the earth disintegrates are well preserved in Allah's infinite knowledge. And a little reflection may reveal that even the body of a living person is composed of innumerable particles that have been joined together by Allah from different places. Whatever a person intakes in the form of food or medicine is derived from different parts of the earth, and all this forms part of his body. Then why should it be difficult for Him if He recollects all these parts after they are disintegrated? Not only this, he had a perfect and full knowledge of every man's destiny even before creating him as to what transformation will come about in every moment of his life and what phases he will go through after his death. All this is precisely recorded in the Preserved Tablet. It is astonishing indeed that the disbelievers wonder at Him whose knowledge is so perfect, full, complete and encompassing and whose power is so infinite and discount the possibility of Resurrection! This interpretation of 'diminishing by earth' is reported from Sayyidna Ibn ` Abbas, Mujahid and majority of the interpreters (Al-Bahr-ul-Muhit). فِي أَمْرٍ‌ مَّرِ‌يجٍ (so they are in a confused state... 5). The word Mar, (translated above as 'confused' ) means something mixed up with different elements. Such a thing generally becomes corrupt or spoiled. Therefore, Sayyidna Abu Hurairah ؓ ، translates the word marij as "corrupt". Sayyidna Dahhak, Qatadah, Hasan Basri رحمۃ اللہ علیہم and others interpret the word marij to mean "in disarray, in a confused state". This is the state of those who deny the prophethood of the Holy Prophet ﷺ : whatever they say and utter is no more than confusion. They are not even consistent in their claims. Sometimes they call the Holy Prophet ﷺ a sorcerer, at other times a poet; and yet at other times they refer to him as a soothsayer or an astrologer. They were so confused that they could not extricate themselves from their perplexity.

After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُ‌وجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:

After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُ‌وجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:

After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُ‌وجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:

After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُ‌وجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:

After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُ‌وجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:

After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُ‌وجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:

Consoling the Holy Prophet ﷺ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّ‌سِّ وَثَمُودُ (It [ resurrection ] was rejected prior to them by the people of Nuh, and the people of Rass - 50:12). It was mentioned in the preceding verses that the infidels rejected the Prophethood of Sayyidna Muhammad ﷺ and the Hereafter. This obviously perturbed and upset him. In this verse Allah comforts him by narrating the stories of the previous prophets and their communities. Every community in the past persecuted their respective prophets. This was the behavior pattern of all disbelieving nations against their prophets throughout history. Thus the Holy Prophet ﷺ is consoled that he should not be disheartened by this behavior. The story of the people of Nuh (علیہ السلام) is repeated several times in the Qur'an in that the Holy Prophet Nuh (علیہ السلام) preached to his people for 950 years but in response they not only rejected him but also subjected him to various hardships. Who are people of Rass? Lexically, the word rass in Arabic has several meanings. Most prominently it refers to a well that has not been built by bricks or stones. People of Rass were the remnants of Thamud who had remained alive after the punishment. Dahhak ؓ and other commentators narrate their story that follows. When the people of Salih (علیہ السلام) were destroyed by Allah's punishment, a remnant [ about 4000] of them escaped it, because they had reposed faith in him and obeyed him. They left their original place and took shelter in Hadramaut (a city in Yemen). Holy Prophet Salih (علیہ السلام) was with them. They went to a well and stayed there. Salih passed away here; therefore this place is called Hadara Maut [ death overcame ] and the people settled there permanently. Later their descendants took to idol-worship, to whom a prophet was sent to preach and reform, but they killed him. The community was annihilated by Divine punishment. Their well, on which their lives depended, was rendered useless; and their buildings and dwellings were desolated. The Qur'an has described it in the following words, فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُ‌وشِهَا وَبِئْرٍ‌ "So, there they are, fallen down on heir roofs, and Chow many a deserted well ane well-built castle!" (22:45). For discerning eyes the abandoned well and desolate lofty palaces are sufficient to judge and decide on the consequences of one's deeds. Thamud These are the people of the Prophet Salih (علیہ السلام) whose story has been repeated several times in the Qur'an.

` Ad The nation of ` Ad was proverbial in their size, physical strength and power as well as the strength that came to them in the wake of their children. Holy Prophet Hud (علیہ السلام) was sent to them. Eventually, they were annihilated by the Divine punishment of a wind storm. Fir'aun This is the title of the Egyptian king (The Pharaoh) notorious for his tyranny. Brothers of Lut It means the community of the Prophet Lut (علیہ السلام) whose story is narrated several times in the Qur'an.

Dwellers of Aikah Aikah means a dense bush; wood; forest; jungle, These people resided in such a place. Holy Prophet Shu'aib (علیہ السلام) was sent to this nation. They disobeyed him and were destroyed by Divine punishment. People of Tubba' Tubba' was the title of the king of Yemen. The necessary explanation has been given in volume seven in Surah Ad-Dukhan under [ 44:37].

Dwellers of Aikah Aikah means a dense bush; wood; forest; jungle, These people resided in such a place. Holy Prophet Shu'aib (علیہ السلام) was sent to this nation. They disobeyed him and were destroyed by Divine punishment. People of Tubba' Tubba' was the title of the king of Yemen. The necessary explanation has been given in volume seven in Surah Ad-Dukhan under [ 44:37].

Linkage The preceding verses purported to quell the doubt of those who denied the possibility of Resurrection and who thought that raising the dead was inconceivable. As a result, the unbelievers drew a false analogy between their finite knowledge and power and the infinite knowledge and power of Allah. Therefore, the perplexity arose in their mind: 'after we die, disintegrate, with our organs torn apart, our bodies reduced to particles of dust and scattered or spread all over the world, how is it possible to gather them together and recompose them back into our original shape and bodies? The preceding verses responded that the Divine knowledge is all-encompassing and He knows every single particle of the universe, and therefore it is not difficult for Him to recollect these particles. The same subject has been further elaborated in the present verses by declaring that Allah not only has the complete knowledge of man's scattered particles, but He also has the full knowledge of all thoughts that cross the mind of man. The verse explains the reason for that: Allah is nearer to him than his jugular vein, on which is dependent his very life. Therefore, He knows man's conditions and circumstances more than man himself. Allah is Nearer to Man than his Jugular Vein: An Analysis The concluding part of verse [ 16] says: نَحْنُ أَقْرَ‌بُ إِلَيْهِ مِنْ حَبْلِ الْوَرِ‌يدِ (We are closer to him than [ his ] jugular vein). The 'closeness' in the verse, by consensus of scholars, refers to "nearness in terms of all-encompassing knowledge" not in terms of physical closeness. In this manner, the verse means that Allah's power and knowledge has so encompassed man from within and without that His power and knowledge is nearer to him than his own jugular vein. The term warid [ pl. awridah ] in the Arabic language are animal veins which supply blood to the entire body. Medically, there are two types of veins: [ 1] the veins that emerge from the liver and supply pure blood to the entire human body. Medically, only these veins are referred to as warid [ awridah ]; and [ 2] the veins that emerge from animal heart and supply the subtle vapor of blood to the entire human body which in medical terminology is referred to as ruh [ soul ]. These veins are called in Arabic shiryan [ which actually refers to an artery ]. The first type of veins is thick-walled and the second type is thin-walled. The word warid in the above verse does not necessarily apply to the vein that comes from the liver in the medical sense. In fact it could well apply, in the literal sense, to the vein that comes from the heart because in that too a type of blood circulates. As the purport of this verse is to show that Allah possesses full knowledge of all thoughts that cross the mind of man, the literal sense of the term seems more appropriate. Nevertheless, whether the word warid is taken medically in the sense of a vein coming from the liver or in the sense of an artery coming from the heart is immaterial. In both cases the living creatures' life depends on it. If the veins or arteries are cut, they lose their soul and die. In short, Allah encompasses complete and full knowledge about everything of man, because He is closer to him than his neck-vein. According to the Honourable Sufis, here the term qurb (closeness) goes beyond the concept of nearness in terms of knowledge. It is a special type of ittisal [ contact or bond or relationship between Allah and His creation, including man who is placed at the centre of the wonderful universe ], the reality and nature of which is not known to anyone, but it does necessarily exist bila kaif "without how" or indescribably. Various Qur'anic verses and authentic Prophetic Traditions bear ample testimony to this fact. For example, the Qur'an commands: وَاسْجُدْ وَاقْتَرِ‌ب ۩ ﴿19﴾ (and bow down in sajdah, and come closer....A1-Alaq: 18) This is just like what the Holy Prophet ﷺ is reported to have said: "The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e. while prostrating)." Another Tradition reports that the Holy Prophet ﷺ said: "When My servant performs supererogatory prayers, he attains proximity to Me." On the occasion of migration to Madinah, the Holy Prophet ﷺ said to Sayyidna Abu Bakr ؓ إِنَّ اللَّـهَ مَعَنَا "Allah is with us. (9:40) " Holy Prophet Musa (علیہ السلام) said to the children of Israel: "إِنَّ مَعِيَ رَ‌بِّي "My Lord is with me." (26:62) This qurb [ nearness or proximity to Allah ], which man attains through nearness of obligatory and supererogatory works and through his efforts, is reserved exclusively for a believer. Such believers are called awliya'ullah [ the friends of Allah: they are those whom Allah has chosen as His friends ]. This special bond with Allah is different from the general relationship between Allah and man, whether believer or non-believer. In brief, the above verses and narrations bear testimony to the fact that man has a special type of proximity to his Creator and Master though its reality and nature cannot be perceived. Maulana Rumi (رح) has versified this concept thus: اتصالے بےمثال و بےقیاس ہست ربّ النَّاس را با جانِ ناس The Lord of the people has a special contact with the people which is beyond one's perception and has no other example. This nearness and proximity cannot be perceived by the ordinary sensation of physical sight, but it is attained through farasah of 'iman [ perspicacity through faith ]. Tafsir Mazhari interprets qurb and ittisal in this verse in the same sense. We have learnt earlier the interpretation of the majority of the commentators that it is not physical proximity, but rather the all-encompassing, full and complete knowledge of Allah. Apart from these two interpretations, Ibn-Kathir interprets it in a third way. He says that the pronoun "We" does not refer to the "Being" of Allah, but to His angels who are all the time with man. They know man's soul so closely that man himself is not so well aware of it. Allah knows best!

The Two Recording Angels with every Man إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ (when the two receiving angels receive (every human act to record it - 50:17) In the phrase idh yatalaqq al-mutalaqqiyani, (when the two receiving angels receive) the verb yatalaqqa is aorist from the infinitive talaqqi which denotes to take, to accept, to receive, to learn as in the verse فَتَلَقَّىٰ آدَمُ مِن رَّ‌بِّهِ كَلِمَاتٍ " Thereafter 'Adam received a few words from his Lord (2:37) ". The word mutalaqqiyani in the verse is the dual of al-mutalaqqi and refers to the two angels that accompany every human being all the time to receive and record the deeds of mankind. The phrase عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (seated [ one ] on the right and [ one ] on the left. 50:17) means that the angel sitting on the right records one's good actions, and that on the left, his bad actions. The word qa` id is used in the sense of qa` id, like jalis in the sense of jalis - both meaning "sitting". The word qa` id is used for singular as well as plural. However, there is a difference in the usage of qa` id and jalis as opposed to qa` id and jalis in that the former means a person who is actually sitting. But qa` id and jalis are used in the general sense of the words, that is, he who accompanies someone whether sitting, standing or moving around. The word qa` id is used in the verse to describe the two angels, because they accompany human beings all the time and in every state - whether sitting or standing, whether moving or sleeping. The angels move out only when the humans undress their private parts for purposes of responding to the call of nature or having sexual intercourse. However, Allah has equipped them with a special innate sensing device, so that they realize the sins, or become aware of the sins that are being committed in their absence. Ibn Kathir states that, according to the narration of Ahnaf Ibn Qais, the angel sitting on the right records the good deeds, and he is also the supervisor over the angel on the left. If a person commits a sin, the angel on the right says to the one on the left, "Do not write it yet; give him a chance; maybe he will repent; if he does, then let it go; otherwise record it in your record of deeds". (Ibn-Abi Haim transmitted it) Explanation of Hasan Basri (رح) Hasan Bari (رح) recited the above verse containing the phrase عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (seated one on the right, and one on the left) and said: "0 son of 'Adam! Your record of deeds has been spread, and two honorable angels have been appointed. One on your right side and the other on your left. The one on your right side records your good deeds, and the one on your left records your evil deeds and sins. Focus on this reality, and do what you desire, increase it or decrease it. When you die, your record of deeds will be folded, and put around your neck. It will go with you in the grave, and remain there. When you will rise from your grave on the Day of Judgment, Allah will say: وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَ‌هُ فِي عُنُقِهِ ۖ وَنُخْرِ‌جُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورً‌ا ﴿13﴾ اقْرَ‌أْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ﴿14﴾ "And every human's (deeds determining his) fate We have tied up to his neck, and We shall bring forth for him, on the day of Resurrection, a book he will receive wide open. [ 13] "Read your book. This day you yourself are enough to take your own account." [ 14] (Surah Bani Isra'il - 13, 14). Then Hasan Basri رحمۃ اللہ علیہ said: "By God! The Supreme Being has done a great justice in that He has appointed you to take account of your own actions". (Ibn Kathir) Obviously the book or the ledger of deeds would not be made up of mundane paper, so that there should be any difficulty in understanding how it will go with him in the grave and remain there with him until the Day of Resurrection. It is a transcendental reality, the actual nature of which is known only to Allah. Therefore, it should not be surprising if the book is put as a garland round the neck and remains there until the Day of Resurrection.

Every Utterance of Man is recorded مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَ‌قِيبٌ عَتِيدٌ (Not a single word is uttered by one, but there is a watcher near him, ready [ to record ]...50:18) In other words, there is always a supervising angel [ the scribe ] whose responsibility is to record any word that the human utters or speaks. Sayyidna Hasan Basri and Qatadah رحمۃ اللہ علیہما said that this angel records every single word - whether or not it is sinful or reward-able. Ibn ` Abbas ؓ said that only those utterances are recorded that are sinful or rewardable. Ibn Kathir, having quoted both these views, preferred the first view on the basis of the general words of the verse that every utterance is recorded. According to another narration of Sayyidna Abu Talhah ؓ from Ibn ` Abbas ؓ both the views can be accommodated. This narration states that in the first instance every utterance is recorded, whether or not it is sinful or rewardable. Once a week on Thursdays, the angels review the recorded utterances and retain only those that are sinful or rewardable, good or bad; the rest are discounted. Thus the Qur'an says: يَمْحُو اللَّـهُ مَا يَشَاءُ وَيُثْبِتُ "Allah wipes off what He wills and affirms (what He wills). And with Him is the Mother Book." (Ar-Ra` d 39) Imam Ahmad (رح) has reported from Sayyidna Bilal Ibn Harith Al-Muzani ؓ that the Messenger of Allah ﷺ has said: "Verily, a man sometime utters a good word that pleases Allah, unaware of how highly it wi11 be rewarded, and on its account Allah decrees His pleasure of him until the Day he meets Him. Similarly, a man might utter a word that angers Allah, unaware of how dreadful its punishment will be, and on its account Allah decrees for him His anger until the Day he meets Him." Sayyidna ` Alqamah ؓ ، after narrating this from Bilal Ibn Harith ؓ ، used to say: "How many words did I not utter because of this hadith." (Ibn Kathir)

Daze of Death وَجَاءَتْ سَكْرَ‌ةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...50:19) The phrase sakrat-ul-maut denotes the agony and the stupor or daze of death that a dying person experiences. Abu Bakr Ibn-ul-Anbari (رح) with his own transmitting authorities reports from Masruq that when the signs of death appeared on Sayyidna Abu Bakr Siddiq ؓ ، Siddiqah ` A'ishah ؓ was called. She came and when she saw her father's condition, she spontaneously versified and recited: اذا حَشرَجَت یَوماً وَ ضاقَ بِھَا الصَّدر، "When the soul one day will be uneasy and the breast thereby will become narrow". Sayyidna Abu Bakr Siddiq ؓ heard this and said: "You recited this verse inappropriately; why did you not recite the Qur'anic verse [ 19] وَجَاءَتْ سَكْرَ‌ةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...) ۔ When the Holy Prophet ﷺ faced the same state, he would put his hand in the water and wipe it over his blessed face, reciting لا إلہ إلا اللہ اِنَّ لِلمَوتِ سَکرَات "There is no god but Allah, indeed death has its pangs or stupor." In the prepositional phrase بِالْحَقِّ "with truth", through the preposition بَا "ba" the action of the verb is passed on to the object, meaning " the pangs of death brought forth things that are true and real which none can escape or avoid" (Mazhari). ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (That is what you tried to escape...50:19) tahidu is derived from haid which denotes to incline; to turn aside or escape from a place; to avoid or shun it; and to acknowledge. Apparently, this verse addresses the entire mankind. Every man is naturally afraid or scared of, or alarmed and terrified by, the thought of death. Life is dear to him and death is a calamity for him. As a result, he makes plans to run away from death. This is from Shari point of view not wrong or a sin. Death, however, is inevitable. The purport of the verse is to show that 'this is the end you were trying to escape or avert or flee from; it has come to you. Therefore, your desire will not be completely fulfilled; you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.'

Daze of Death وَجَاءَتْ سَكْرَ‌ةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...50:19) The phrase sakrat-ul-maut denotes the agony and the stupor or daze of death that a dying person experiences. Abu Bakr Ibn-ul-Anbari (رح) with his own transmitting authorities reports from Masruq that when the signs of death appeared on Sayyidna Abu Bakr Siddiq ؓ ، Siddiqah ` A'ishah ؓ was called. She came and when she saw her father's condition, she spontaneously versified and recited: اذا حَشرَجَت یَوماً وَ ضاقَ بِھَا الصَّدر، "When the soul one day will be uneasy and the breast thereby will become narrow". Sayyidna Abu Bakr Siddiq ؓ heard this and said: "You recited this verse inappropriately; why did you not recite the Qur'anic verse [ 19] وَجَاءَتْ سَكْرَ‌ةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...) ۔ When the Holy Prophet ﷺ faced the same state, he would put his hand in the water and wipe it over his blessed face, reciting لا إلہ إلا اللہ اِنَّ لِلمَوتِ سَکرَات "There is no god but Allah, indeed death has its pangs or stupor." In the prepositional phrase بِالْحَقِّ "with truth", through the preposition بَا "ba" the action of the verb is passed on to the object, meaning " the pangs of death brought forth things that are true and real which none can escape or avoid" (Mazhari). ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (That is what you tried to escape...50:19) tahidu is derived from haid which denotes to incline; to turn aside or escape from a place; to avoid or shun it; and to acknowledge. Apparently, this verse addresses the entire mankind. Every man is naturally afraid or scared of, or alarmed and terrified by, the thought of death. Life is dear to him and death is a calamity for him. As a result, he makes plans to run away from death. This is from Shari point of view not wrong or a sin. Death, however, is inevitable. The purport of the verse is to show that 'this is the end you were trying to escape or avert or flee from; it has come to you. Therefore, your desire will not be completely fulfilled; you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.'

Two Angels to Lead Man to the Plane of Hashr وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ (And everybody will come, along with one [ angel ] to drive [ him to the field of reckoning ] and one [ angel ] to testify [ about his deeds ] 50:21). The verse before this depicts the way the Day of Judgment will be established. This verse describes the way in which all human beings will be brought to the plane of Hashr. With every man there will be a Sa'iq and a Shahid. Sa'iq, literally, denotes a person who remains behind a herd of animals or behind a group of people and drives them to a particular place. And Shahid refers to a witness. As for Sa'iq, by the consensus of traditions, it refers to an angel. But there are different views of scholars of Tafsir regarding Shahid. Some say that it too refers to an angel. In this way, there are two angels - Sa'iq and Shahid. Sa'iq's duty is to drive the people to the gathering place, and Shahid's task is to bear witness when the people's deeds will be presented. Another possible interpretation is that these two angels refer to the "honorable scribes" who used to accompany human beings all the time in the world on the right and left to record their deeds. A third possibility is that they refer to some other angels besides the ones mentioned here. Some scholars interpret Shahid as referring to man's action, and other scholars think that the reference is to man himself. Ibn Kathir opines that the apparent context of the verse indicates that Shahid is also an angel who will bear witness to man's actions. Sayyidna ` Uthman Ibn ` Affan ؓ whilst delivering a sermon recited this verse and said: "Sa` iq will drive every person to Allah, and Shahid will testify about what one has done." Interpreters like Sayyidna Mujahid, Qatadah and Ibn Zaid ؓ placed the same interpretation on the two names. Ibn Jarir has preferred this interpretation.

The Unseen World Becomes Visible at Death فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُ‌كَ الْيَوْمَ حَدِيدٌ (Now We have removed your veil from you; so your sight today is sharp...50:22). There is a difference of opinion regarding the addressees of this verse. The preferred opinion is that Allah addresses mankind in general. This includes the believers, the unbelievers, the pious and the wicked. Ibn Jarir, Ibn Kathir and others have adopted this interpretation. The analogy drawn here is that this world is like the dream-world and the Hereafter is like the state of wakefulness. When man is in the dream-world, his eyes are closed and cannot perceive by his physical organs of sight the stark realities of the next world. When the physical organs of sight close, his dream-world ends and the state of wakefulness begins, and he is able to discern the stark realities of the Hereafter. Therefore, scholars have formulated the following aphorism: النَّاسُ نِیَامُ فَاذِا مَاتُوا اِنتَبَھُوا "People are sleeping in this world; when they die, they will wake up.

قَالَ قَرِ‌ينُهُ هَـٰذَا مَا لَدَيَّ عَتِيدٌ (And his companion will say, "This is what I have with me, ready (to be presented as his record of deeds)... 50:23]. The word qarin (translated above as 'companion) refers to the recording angel that accompanies man all the time. Earlier we have learnt that there are two angels that record deeds. In the preceding verse they were referred to as Sa'iq and Shahid. The context indicates that, on the Day of Resurrection, the two scribes will be entrusted with two different tasks. One, named as Sa'iq, will drive the people to the gathering place, and the second, named as Shahid will carry the records of deeds and it is this angel who, after reaching the plane of Hashr, will say, هَـٰذَا مَا لَدَيَّ عَتِيدٌ "This is what I have with me, ready (to be presented as his record of deeds)." Ibn Jarir, in his tafsir, states that the word garin comprehends both the angels Sa'iq and Shahid.

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ‌ عَنِيدٍ (Cast, both of you [ 0 angels,] into Jahannam every stubborn disbeliever.... 50:24]. The verb alqiya is grammatically dual in number, that is, addressed to two persons. It appears that Allah will say these words to the Sa'iq and Shahid angels; Allah will order them to throw him in the fire of Hell. Some other scholars explain it differently (Ibn Kathir).

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ‌ عَنِيدٍ (Cast, both of you [ 0 angels,] into Jahannam every stubborn disbeliever.... 50:24]. The verb alqiya is grammatically dual in number, that is, addressed to two persons. It appears that Allah will say these words to the Sa'iq and Shahid angels; Allah will order them to throw him in the fire of Hell. Some other scholars explain it differently (Ibn Kathir).

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ‌ عَنِيدٍ (Cast, both of you [ 0 angels,] into Jahannam every stubborn disbeliever.... 50:24]. The verb alqiya is grammatically dual in number, that is, addressed to two persons. It appears that Allah will say these words to the Sa'iq and Shahid angels; Allah will order them to throw him in the fire of Hell. Some other scholars explain it differently (Ibn Kathir).

Man and Devil Dispute before Allah قَالَ قَرِ‌ينُهُ رَ‌بَّنَا مَا أَطْغَيْتُهُ (His (evil) companion (i.e. the Shaitan) will say, "0 our Lord, I did not cause him to rebel,...50:27). The word qarin literally denotes a companion, that is, one who accompanies or associates with another. From this point of view, qarin in the preceding verse referred to the two angels that accompany human beings and record their deeds. Just as there are two angels in the company of man, there is a devil entrusted to every man, who calls him towards commission of sins, and thus leads him astray. In this verse qarin refers to that devil. When it will be ordered that the person be thrown into Hell, it seems that he will say that the devil had led him astray, otherwise he would have done righteous deeds. In response, the devil will disown him and say about the human who came on the Day of Resurrection as an unbeliever that "I did not lead him astray. In fact he himself was misguided, paying no heed to the truth". In response Allah will say what follows in the next verse.

لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ ("Do not quarrel before Me, while I had sent to you My threat well in advance.... 50:28) It means: "I have given you sufficient proof by the words of the past Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you; your flimsy excuses, arguments and disputes will not work today.'

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ (The Word is not changed with Me, and I Am not a wrongdoer to My slaves." [ 50:29] That is, 'I have made my decision which will certainly be implemented: it will never be changed. I will not punish anyone, except on account of their sins after the proof has been established against them. This is an absolutely fair and just decision.'

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ (The Word is not changed with Me, and I Am not a wrongdoer to My slaves." [ 50:29] That is, 'I have made my decision which will certainly be implemented: it will never be changed. I will not punish anyone, except on account of their sins after the proof has been established against them. This is an absolutely fair and just decision.'

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ (The Word is not changed with Me, and I Am not a wrongdoer to My slaves." [ 50:29] That is, 'I have made my decision which will certainly be implemented: it will never be changed. I will not punish anyone, except on account of their sins after the proof has been established against them. This is an absolutely fair and just decision.'

Analysis of "Awwab" and 'Hafiz' لِكُلِّ أَوَّابٍ حَفِيظٍ (" This is what you were promised for everyone oft-returning to Allah, vigilant....50:32). That is to say, Paradise has been promised to every person who is awwab and hafiz. Awwab refers to the person who turns to Allah. Here it means who turns to Him in repentance against sins. Sayyidna ` Abdullah Ibn Masud, Sha` bi and Mujahid ؓ said that Awwab refers to a person who recalls his sins in loneliness, private and secret, and seeks Allah's forgiveness. ` Ubaid Ibn ` Umair ؓ said that Awwab is one who seeks Allah's forgiveness of his sins in every sitting. And he further said that we are advised to recite the following invocation: سُبحانَ اللہِ وَ بِحَمدِہٖ اللَّھُمَّ اِنِّی اَستغفِرُکَ مِمَّآ اَصَبتُ فِی مَجلِسِی ھٰذا "Pure is Allah and praise be to Him. 0 Allah, I seek Your forgiveness of the evil that I might have committed in this sitting." In a Prophetic Tradition, we are advised to recite the following supplication when dispersing. Allah will forgive all the sins that might have been committed in that session: سُبحَانَکَ اللَّھُمَّ وَ بِحَمدِکَ لَٓا اِلٰہَ اِلَّا اَنتَ اَستغفِرُکَ وَ اَتُوبُ اِلَیکَ "Pure are You, 0 Allah, and praise be to You. There is no god but You. I seek Your forgiveness and turn to You in penitence." Hafiz (حَفِيظٍ ), according to Sayyidna ` Abdullah Ibn ` Abbas ؓ ، is one who remembers his sins, so that he may return to Allah in penitence and make amends. Another report from him defines اَلحَفِظُ ھُوِ الحَافِظُ لِاَمرِ اللہِ haflz as one who remembers his covenant with Allah, and does not break or betray it. Sayyidna Abu Hurairah ؓ reports from the Holy Prophet ﷺ who said: "Whoever performs four rak` at of Ishraq prayer early in the day is Awwab and Hafiz (Qurtubi).

In verse [ 33] we have the statement وَجَاءَ بِقَلْبٍ مُّنِيبٍ (...and comes up with a heart oriented towards Him....50:33]. Abu Bakr Warraq (رح) says that the characteristics of a munib is that he always maintains respect for Allah and humbles himself to Him and gives up his sensual and base desires.

In verse [ 33] we have the statement وَجَاءَ بِقَلْبٍ مُّنِيبٍ (...and comes up with a heart oriented towards Him....50:33]. Abu Bakr Warraq (رح) says that the characteristics of a munib is that he always maintains respect for Allah and humbles himself to Him and gives up his sensual and base desires.

Verse [ 35] depicts the delights of Paradise: The first part states لَهُم مَّا يَشَاءُونَ فِيهَا (For them there will be whatever they wish,,,,, 50:35]. In other words, the righteous will have whatever delights they wish brought forthwith without any delay. It is recorded in Musnad of Ahmad on the authority of Sayyidna Abu Said Khudri ؓ that the Holy Prophet ﷺ said: "If anyone in Paradise wishes for children, the conception, delivery of the baby and its growth will all take place in a short span of time." (Ibn Kathir) The second part of the verse states: وَلَدَيْنَا مَزِيدٌ (and with Us there is even more.) In other words, there are with Allah such desirable delights which have not been conceived of by any man and, therefore, they could not wish or desire for them. Sayyidna Anas and Jabir ؓ said that "more" in this context refers to the greatest reward of enabling the people of Jannah to see Allah bila kaif [ without "how" or in an indescribable manner ]. This, according to the Holy Prophet ﷺ ، is similar to His other statement in [ 10:26] لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ "For those who have done good is the best and even more." Some reports narrate that the inmates of Paradise will see Allah on Friday [ Qurtubi ]

Warning the Disbelievers of the imminent Torment In the concluding sentence of verse [ 36] نَقَّبُوا فِي الْبِلَادِ هَلْ مِن مَّحِيصٍ (and they searched out the cities: Was there any place to escape?), the verb نَقَّبُوا naqqabu is derived from the infinitive tanqib which literally means to make a hole, to perforate or pierce. Idiomatically, it connotes to go or go away through the distant land or country or journey or traverse. (al-Qamus). The word mahis means asylum or a place of refuge. In this verse Allah poses a rhetorical question to the unbelievers: How many generations We have destroyed before you! They were more numerous and mightier than you, and they traveled throughout the land for trade and business, but they could not find shelter from their destined death. No land could give them shelter.

Channels of Acquiring Knowledge لِمَن كَانَ لَهُ قَلْبٌ ( who has a heart - 50:37). Ibn ` Abbas ؓ has said that here the word qalb [ heart ] means ` aql [ intellect ], because the centre of intellect is heart. Some scholars of Qur'an say that "heart" here refers to life, because the axis of life is heart. Thus the verse means only that person will be able to benefit from the advice and lesson of the Qur'an who has life or a sound understanding with which he comprehends. The one devoid of intellect cannot benefit from the Qur'an. أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (and gives ear [ to the truth ] attentively....50:37). The phrase Ilqa'-us- sam' connotes to listen to someone attentively and the word Shahid means present. The message of the above verses is that two types of people benefit: [ 1] a person who has the mind and the intellect who understands it in his mind and accepts it; and [ 2] a person who gives his ears and listens to the Divine verses with an attentive heart, while his heart is present and not absent. Mazhari interprets that the first type is called kamilin [ thoroughly proficient members of the Islamic community ]. The second type is their followers and sincere seekers of Reality who are under the direction of a spiritual guide who, on account of their sincerity and purity of heart, accept the teachings of the religion.

Channels of Acquiring Knowledge لِمَن كَانَ لَهُ قَلْبٌ ( who has a heart - 50:37). Ibn ` Abbas ؓ has said that here the word qalb [ heart ] means ` aql [ intellect ], because the centre of intellect is heart. Some scholars of Qur'an say that "heart" here refers to life, because the axis of life is heart. Thus the verse means only that person will be able to benefit from the advice and lesson of the Qur'an who has life or a sound understanding with which he comprehends. The one devoid of intellect cannot benefit from the Qur'an. أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (and gives ear [ to the truth ] attentively....50:37). The phrase Ilqa'-us- sam' connotes to listen to someone attentively and the word Shahid means present. The message of the above verses is that two types of people benefit: [ 1] a person who has the mind and the intellect who understands it in his mind and accepts it; and [ 2] a person who gives his ears and listens to the Divine verses with an attentive heart, while his heart is present and not absent. Mazhari interprets that the first type is called kamilin [ thoroughly proficient members of the Islamic community ]. The second type is their followers and sincere seekers of Reality who are under the direction of a spiritual guide who, on account of their sincerity and purity of heart, accept the teachings of the religion.

وَسَبِّحْ بِحَمْدِ رَ‌بِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُ‌وبِ (and proclaim His purity along with your Lord's praise before sunrise and before sunset... 50:39). The imperative verb sabbih is derived from the infinitive tasbih which originally means to declare or proclaim the purity of Allah. This comprehends the verbal declaration or proclamation and the worship, such as prayer. Therefore, some scholars say that tasbih before sunrise refers to the morning prayer, and tasbih before sunset refers to ` Asr (late afternoon) prayer. Sayyidna Jarir Ibn ` Abdullah ؓ reports from the Holy Prophet ﷺ [ as part of a long Tradition ] اِن اسَطَعتُم اَن لَّا تُغلَبُوا عَلیٰ صَلَوٰۃِ قَبلَ طُلُوعِ الشَّمسِ وَقَبلَ غُرُوبِھَا، یَعنِی اَلعَصرَ وَ الفَجرَ ثُمَّ قَرَأ جَرِیر ؓ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُ‌وبِ ۔ (بخاری و مسلم و اللفظ لمسلم) "So if you can avoid missing the prayer before the sunrise and the prayer before sunset, that is the 'Asr prayer and the morning prayer, you must do so." (Bukhari and Muslim the wordings of Muslim: vide Qurtubi) Although according to the majority of commentators, tasbih in the verse refers to salah (prayer), yet the general words of tasbih include all those invocations also the recitation of which is encouraged by authentic ahadith at the time of morning and evening. Bukhari and Muslim have recorded a Tradition on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: "If you recite morning and evening سُبحَانَ اللہ subhanallah a hundred times, no one will bring, on the Day of Judgment, a virtuous act better than it, except those who would recite the same tasbih in the same number or even more than that." In the same collections, a narration by the same authority, says that whosoever recites subhanallahi wa bi hamdihi one hundred times in a day, his sins will be forgiven, even though they may be more than the waves of the sea. (Mazhari)

وَأَدْبَارَ‌ السُّجُودِ (...and at the ends of prostration.... 50:40) Mujahid (رح) interprets sujud in this verse to refer to the five obligatory prayers, and the phrase "at the ends of the prostrations", according to him, refers to all those tasbihat which authentic ahadith encourage us to recite after every prayer. Sayyidna Abu Hurairah ؓ reports that the Holy Prophet ﷺ said: "Whosoever recites after every obligatory prayer 33 times subhanallah (سُبحَانَ اللہ), 33 times al-hamdulillah (اَلحَمدُ للہ) and 33 times allahu 'akbar (اللہُ اَکبَر), and once: لَا اِلٰہَ ِالّا اللہُ وَحدَہُ ، لَا شَرِیکَ لَہُ ، لَہُ المُلکُ وَ لَہُ الحَمدُ وھُوَ علیٰ کُلِّ شیٔ قَدِیر la ilaha illatlahu wahdahu la-sharika lahu lah-ul-mulku wa-lah-ul- hamdu wa huwa 'ala kulli shai'in qadeer. - all his sins will be forgiven, even though they may be equal to the waves of the sea (Bukhari and Muslim). The phrase "at the ends of the prostrations" could also refer to the supererogatory prayers to be performed after the obligatory prayers as authentic Traditions testify (Mazhari).

يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِ‌يبٍ (...the Day when the caller will call from a near place - 50:41). Sayyidna Ibn ` Asakir ؓ reports from Zaid Ibn Jabir Shafi` i that the "caller" referred to here is the angel Israfil (علیہ السلام) who will stand on the Dome of the Rock (Sakhrah) and will address all the dead people of the entire world : "0 you rotten bones! 0 you decomposed skins! 0 you scattered hair! Listen, Allah commands you to reassemble to render account of your actions (Mazhari)." This scene depicts how, after the second blowing of the trumpet, the world will be resurrected. The phrase "a near place" refers to the fact that the voice of the angel will reach everybody who rises from death anywhere on the surface of the earth, and will feel as though the angel had called him from a nearby place. 'Ikrimah ؓ says that the voice will be heard in such a way as if someone is speaking to us in our ears. Other scholars have said that "a near place" refers to the Dome of the Rock, because that is the centre of the earth, and is equidistant, being separated by equal distances from all sides of the globe. (Qurtubi)

يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِ‌يبٍ (...the Day when the caller will call from a near place - 50:41). Sayyidna Ibn ` Asakir ؓ reports from Zaid Ibn Jabir Shafi` i that the "caller" referred to here is the angel Israfil (علیہ السلام) who will stand on the Dome of the Rock (Sakhrah) and will address all the dead people of the entire world : "0 you rotten bones! 0 you decomposed skins! 0 you scattered hair! Listen, Allah commands you to reassemble to render account of your actions (Mazhari)." This scene depicts how, after the second blowing of the trumpet, the world will be resurrected. The phrase "a near place" refers to the fact that the voice of the angel will reach everybody who rises from death anywhere on the surface of the earth, and will feel as though the angel had called him from a nearby place. 'Ikrimah ؓ says that the voice will be heard in such a way as if someone is speaking to us in our ears. Other scholars have said that "a near place" refers to the Dome of the Rock, because that is the centre of the earth, and is equidistant, being separated by equal distances from all sides of the globe. (Qurtubi)

يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِ‌يبٍ (...the Day when the caller will call from a near place - 50:41). Sayyidna Ibn ` Asakir ؓ reports from Zaid Ibn Jabir Shafi` i that the "caller" referred to here is the angel Israfil (علیہ السلام) who will stand on the Dome of the Rock (Sakhrah) and will address all the dead people of the entire world : "0 you rotten bones! 0 you decomposed skins! 0 you scattered hair! Listen, Allah commands you to reassemble to render account of your actions (Mazhari)." This scene depicts how, after the second blowing of the trumpet, the world will be resurrected. The phrase "a near place" refers to the fact that the voice of the angel will reach everybody who rises from death anywhere on the surface of the earth, and will feel as though the angel had called him from a nearby place. 'Ikrimah ؓ says that the voice will be heard in such a way as if someone is speaking to us in our ears. Other scholars have said that "a near place" refers to the Dome of the Rock, because that is the centre of the earth, and is equidistant, being separated by equal distances from all sides of the globe. (Qurtubi)

يَوْمَ تَشَقَّقُ الْأَرْ‌ضُ عَنْهُمْ سِرَ‌اعًا (...on the Day when the earth will burst apart exposing them, while they will be hurrying up. - 50:44). The Prophetic Tradition indicates that this 'hurrying up' will be towards Syria where the Dome of the Rock is situated. Israfil (علیہ السلام) will stand on it, and call the people on the Day of Judgment. It is recorded in Jami` Tirmidhi, on the authority of Sayyidna Mu` awiyah Ibn Hayadah ؓ ، that the Holy Prophet ﷺ ، pointing towards Syria, said: مِن ھٰھُنَا اِلیٰ ھٰھُنَا تُحشَرُونَ رُکبَاناً وَّ مُشَاۃً وَّ تُجَرُّونَ علیٰ وُجُھِکُم یَومَ القِیامَۃ "From here towards that [ pointing towards Syria ] you will be raised, some riding, and others on foot, and yet others will be dragged on the faces on the Day of Judgment..."

فَذَكِّرْ‌ بِالْقُرْ‌آنِ مَن يَخَافُ وَعِيدِ (So give advice, through the Qur'an, to the one who fears My warning... 50:45). This means that the message of the Qur'an is to be conveyed to the entire mankind, to all and sundry. However, only those who fear Allah and dread His torment will remember and heed. Qatadah used to recite this verse and supplicate in the following words: اَللّٰھُمَّ اجعَلنَا مِمَّن یَّخَافُ وَعِیدَکَ وَ یَرجُوا مَوعوُدَکَ یَا بَارُّ یَا رَحِیمُ "0 Allah! Make us among those who fear Your threat, and hope for Your promise, 0 the One who fulfills His promise, 0 Rahim [ the Most Merciful ]." Alhamdulillah The Commentary on Surah Qaf Ends here

Affirmation of After-Life The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgment, and Allah's reward and punishment. The first few verses contain an oath from Allah that the promise of Resurrection is true, and shall come to pass. In these verses Allah swears an oath by four phenomena, as follows: وَالذَّارِ‌يَاتِ ذَرْ‌وًا ﴿1﴾ فَالْحَامِلَاتِ وِقْرً‌ا ﴿2﴾ فَالْجَارِ‌يَاتِ يُسْرً‌ا ﴿3﴾ فَالْمُقَسِّمَاتِ أَمْرً‌ا ﴿4﴾ (I swear) by those (winds) that scatter dust, then by those (clouds) that bear loads, then by those (boats) that sail with ease, then by those (angels) who distribute things, (51:1-4) There is a Hadith whose attribution to the Holy Prophet ﷺ has been held by Ibn Kathir as da` eef [ weak ], but it is also reported as a saying of Sayyidna ` Umar ؓ and Ali ؓ . It explains these four things as follows: The expression Dhariyat [ scatterers ] refers to the wind that blows up dust; the expression hamilat-i-wiqran literally denotes burden-bearers and contextually refers to the clouds that carry the burden of water or rain; the expression jariyat-i-yusran refers to the ships that sail smoothly and with ease in the water; and the expression muqassimat-i-amran refers to the angels who distribute to all creatures their sustenance and water, and different kinds of difficulties and comfort as determined by Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote these narrations both as mar' mawquf).

Affirmation of After-Life The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgment, and Allah's reward and punishment. The first few verses contain an oath from Allah that the promise of Resurrection is true, and shall come to pass. In these verses Allah swears an oath by four phenomena, as follows: وَالذَّارِ‌يَاتِ ذَرْ‌وًا ﴿1﴾ فَالْحَامِلَاتِ وِقْرً‌ا ﴿2﴾ فَالْجَارِ‌يَاتِ يُسْرً‌ا ﴿3﴾ فَالْمُقَسِّمَاتِ أَمْرً‌ا ﴿4﴾ (I swear) by those (winds) that scatter dust, then by those (clouds) that bear loads, then by those (boats) that sail with ease, then by those (angels) who distribute things, (51:1-4) There is a Hadith whose attribution to the Holy Prophet ﷺ has been held by Ibn Kathir as da` eef [ weak ], but it is also reported as a saying of Sayyidna ` Umar ؓ and Ali ؓ . It explains these four things as follows: The expression Dhariyat [ scatterers ] refers to the wind that blows up dust; the expression hamilat-i-wiqran literally denotes burden-bearers and contextually refers to the clouds that carry the burden of water or rain; the expression jariyat-i-yusran refers to the ships that sail smoothly and with ease in the water; and the expression muqassimat-i-amran refers to the angels who distribute to all creatures their sustenance and water, and different kinds of difficulties and comfort as determined by Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote these narrations both as mar' mawquf).

Affirmation of After-Life The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgment, and Allah's reward and punishment. The first few verses contain an oath from Allah that the promise of Resurrection is true, and shall come to pass. In these verses Allah swears an oath by four phenomena, as follows: وَالذَّارِ‌يَاتِ ذَرْ‌وًا ﴿1﴾ فَالْحَامِلَاتِ وِقْرً‌ا ﴿2﴾ فَالْجَارِ‌يَاتِ يُسْرً‌ا ﴿3﴾ فَالْمُقَسِّمَاتِ أَمْرً‌ا ﴿4﴾ (I swear) by those (winds) that scatter dust, then by those (clouds) that bear loads, then by those (boats) that sail with ease, then by those (angels) who distribute things, (51:1-4) There is a Hadith whose attribution to the Holy Prophet ﷺ has been held by Ibn Kathir as da` eef [ weak ], but it is also reported as a saying of Sayyidna ` Umar ؓ and Ali ؓ . It explains these four things as follows: The expression Dhariyat [ scatterers ] refers to the wind that blows up dust; the expression hamilat-i-wiqran literally denotes burden-bearers and contextually refers to the clouds that carry the burden of water or rain; the expression jariyat-i-yusran refers to the ships that sail smoothly and with ease in the water; and the expression muqassimat-i-amran refers to the angels who distribute to all creatures their sustenance and water, and different kinds of difficulties and comfort as determined by Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote these narrations both as mar' mawquf).

Affirmation of After-Life The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgment, and Allah's reward and punishment. The first few verses contain an oath from Allah that the promise of Resurrection is true, and shall come to pass. In these verses Allah swears an oath by four phenomena, as follows: وَالذَّارِ‌يَاتِ ذَرْ‌وًا ﴿1﴾ فَالْحَامِلَاتِ وِقْرً‌ا ﴿2﴾ فَالْجَارِ‌يَاتِ يُسْرً‌ا ﴿3﴾ فَالْمُقَسِّمَاتِ أَمْرً‌ا ﴿4﴾ (I swear) by those (winds) that scatter dust, then by those (clouds) that bear loads, then by those (boats) that sail with ease, then by those (angels) who distribute things, (51:1-4) There is a Hadith whose attribution to the Holy Prophet ﷺ has been held by Ibn Kathir as da` eef [ weak ], but it is also reported as a saying of Sayyidna ` Umar ؓ and Ali ؓ . It explains these four things as follows: The expression Dhariyat [ scatterers ] refers to the wind that blows up dust; the expression hamilat-i-wiqran literally denotes burden-bearers and contextually refers to the clouds that carry the burden of water or rain; the expression jariyat-i-yusran refers to the ships that sail smoothly and with ease in the water; and the expression muqassimat-i-amran refers to the angels who distribute to all creatures their sustenance and water, and different kinds of difficulties and comfort as determined by Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote these narrations both as mar' mawquf).

Affirmation of After-Life The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgment, and Allah's reward and punishment. The first few verses contain an oath from Allah that the promise of Resurrection is true, and shall come to pass. In these verses Allah swears an oath by four phenomena, as follows: وَالذَّارِ‌يَاتِ ذَرْ‌وًا ﴿1﴾ فَالْحَامِلَاتِ وِقْرً‌ا ﴿2﴾ فَالْجَارِ‌يَاتِ يُسْرً‌ا ﴿3﴾ فَالْمُقَسِّمَاتِ أَمْرً‌ا ﴿4﴾ (I swear) by those (winds) that scatter dust, then by those (clouds) that bear loads, then by those (boats) that sail with ease, then by those (angels) who distribute things, (51:1-4) There is a Hadith whose attribution to the Holy Prophet ﷺ has been held by Ibn Kathir as da` eef [ weak ], but it is also reported as a saying of Sayyidna ` Umar ؓ and Ali ؓ . It explains these four things as follows: The expression Dhariyat [ scatterers ] refers to the wind that blows up dust; the expression hamilat-i-wiqran literally denotes burden-bearers and contextually refers to the clouds that carry the burden of water or rain; the expression jariyat-i-yusran refers to the ships that sail smoothly and with ease in the water; and the expression muqassimat-i-amran refers to the angels who distribute to all creatures their sustenance and water, and different kinds of difficulties and comfort as determined by Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote these narrations both as mar' mawquf).

Affirmation of After-Life The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgment, and Allah's reward and punishment. The first few verses contain an oath from Allah that the promise of Resurrection is true, and shall come to pass. In these verses Allah swears an oath by four phenomena, as follows: وَالذَّارِ‌يَاتِ ذَرْ‌وًا ﴿1﴾ فَالْحَامِلَاتِ وِقْرً‌ا ﴿2﴾ فَالْجَارِ‌يَاتِ يُسْرً‌ا ﴿3﴾ فَالْمُقَسِّمَاتِ أَمْرً‌ا ﴿4﴾ (I swear) by those (winds) that scatter dust, then by those (clouds) that bear loads, then by those (boats) that sail with ease, then by those (angels) who distribute things, (51:1-4) There is a Hadith whose attribution to the Holy Prophet ﷺ has been held by Ibn Kathir as da` eef [ weak ], but it is also reported as a saying of Sayyidna ` Umar ؓ and Ali ؓ . It explains these four things as follows: The expression Dhariyat [ scatterers ] refers to the wind that blows up dust; the expression hamilat-i-wiqran literally denotes burden-bearers and contextually refers to the clouds that carry the burden of water or rain; the expression jariyat-i-yusran refers to the ships that sail smoothly and with ease in the water; and the expression muqassimat-i-amran refers to the angels who distribute to all creatures their sustenance and water, and different kinds of difficulties and comfort as determined by Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote these narrations both as mar' mawquf).

وَالسَّمَاءِ ذَاتِ الْحُبُكِ إِنَّكُمْ لَفِي قَوْلٍ مُّخْتَلِفٍ (By the sky, having paths, you are (involved) in a contradictory statement - 51:7-8) Hubuk is the plural habikah and primarily denotes thin irregular lines or streaks on fabrics when woven. They resemble tracks and pathways; therefore pathways are also referred to as hubuk in Arabic. Most interpreters take this to be the meaning in this context. Some scholars say that the 'tracks' refer to pathways used by the angels for entrance and exit. Others say that the tracks or paths of heaven are those orbits of planets and stars that are visible in the sky. As the streaks of the woven fabric is its beauty, some scholars tend to interpret the verse as 'By the heaven full of beauty, grace, magnificence and perfection'. Differing Beliefs of the Pagans إِنَّكُمْ لَفِي قَوْلٍ مُّخْتَلِفٍ (you are [ involved ] in a contradictory statement... 51:8) Verse [ 7] was an oath and this verse is the statement for which oath is sworn. Apparently, the verse addresses the pagans of Makkah who assigned contradictory attributes to the Holy Prophet ﷺ ، calling him at different times a madman, a sorcerer, a poet and other discordant names. According to another possible interpretation, the verse addresses the entire humankind - Muslims as well as non-believers. Thus 'contradictory statement' would mean that a sector believed in the Holy Prophet ﷺ and accepted him; and another sector rejected him and opposed him (Mazhari).

وَالسَّمَاءِ ذَاتِ الْحُبُكِ إِنَّكُمْ لَفِي قَوْلٍ مُّخْتَلِفٍ (By the sky, having paths, you are (involved) in a contradictory statement - 51:7-8) Hubuk is the plural habikah and primarily denotes thin irregular lines or streaks on fabrics when woven. They resemble tracks and pathways; therefore pathways are also referred to as hubuk in Arabic. Most interpreters take this to be the meaning in this context. Some scholars say that the 'tracks' refer to pathways used by the angels for entrance and exit. Others say that the tracks or paths of heaven are those orbits of planets and stars that are visible in the sky. As the streaks of the woven fabric is its beauty, some scholars tend to interpret the verse as 'By the heaven full of beauty, grace, magnificence and perfection'. Differing Beliefs of the Pagans إِنَّكُمْ لَفِي قَوْلٍ مُّخْتَلِفٍ (you are [ involved ] in a contradictory statement... 51:8) Verse [ 7] was an oath and this verse is the statement for which oath is sworn. Apparently, the verse addresses the pagans of Makkah who assigned contradictory attributes to the Holy Prophet ﷺ ، calling him at different times a madman, a sorcerer, a poet and other discordant names. According to another possible interpretation, the verse addresses the entire humankind - Muslims as well as non-believers. Thus 'contradictory statement' would mean that a sector believed in the Holy Prophet ﷺ and accepted him; and another sector rejected him and opposed him (Mazhari).

يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned away from this (Qur'an) is the one who is turned away 51:9). The word 'ufik literally denotes to turn away. The pronoun in ` anhu has two possibilities: [ 1] it could be referring to Qur'an and Rasul. In this case, the verse would mean that only that person turns away from the Qur'an who has been destined to be deprived of their guidance. And [ 2] the pronoun could be referring to the 'contradictory statement' in which case the meaning would be: he who turns away from the truth because of your discordant thoughts, is the one deprived of truth.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

Remaining Awake at Night for Voluntary Prayers كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep little in the night,... 51:17). The imperfect verb yahja` un is derived from the infinitive huju' which means to sleep at night. The verse describes the quality of the righteous believers is that they spend their nights in voluntary worship of Allah. They sleep little at night and remain awake during the greater part of it. Ibn Jarir preferred this interpretation. Sayyidna Hasan Basri (رح) said: "The righteous perform voluntary night prayers, and do not sleep during the night except a little." Sayyidna Ibn ` Abbas ؓ ، Qatadah, Mujahid (رح) and other leading scholars of Tafsir have taken the particle ma in the sense of negation, that is, grammatically they treat it as ma nafiyah or negative particle, meaning they spend a little part of every night awake, and not sleeping. They would worship Allah and perform voluntary prayers every night, even during a small part of the night. From this point of view, it includes all those people who pray to Allah during any part of the night - whether in the beginning, or in the middle, or at the end of it. Therefore, Sayyidna Anas Ibn Malik ؓ and ` Abul-` Aliyah said: "They used to pray between Maghrib and ` Isha'." Imam Abu Ja'far Baqir said that this includes those people who do not sleep before ` Isha' prayer (Ibn Kathir). Hasan Basri (رح) reports from Ahnaf Ibn Qais who used to say: "When I compared my deeds with those of the inmates of Paradise, I found that they are a people who occupy a very high, lofty and elevated status; and they are a people whose deeds are incomparable and our deeds cannot match theirs, because they sleep little at nights and worship much. When I compared my deeds with those of the inmates of Hell, I found that they give the lie to Allah and His Holy Prophet ﷺ and are sceptical about the Hereafter [ from which Allah has protected us ]. Therefore, in comparison, our deeds match neither with those of the real inmates of Paradise, nor [ praise be to Allah ] with those of the inmates of Hell. Thus we learn that from the viewpoint of action, our position is what the Qur'an describes: ۔ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ‌ سَيِّئًا '...(They had mixed a good deed with another that was evil. - 9:102) Thus the best person amongst us is the one who would at least remain within the boundaries of this class of people." ` Abd-ur-rahman Ibn Zaid Ibn Aslam says that a member of the tribe Banu Tamim said to my father: "0 Abu 'Usamah, we do not find that quality in us which Allah mentions in describing the righteous, that is, كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ. They used to sleep little in the night," because our position is quite the contrary: قَلِیلاً مَّنَ الَّیلِ مَا نَقُومُ ' We are very little awake at night to worship Allah'. My father replied: طوبی لمن رقد اذا نعس و اتقی اللہ اذا استیقَظ 'Good tidings for him who sleeps away when he feels sleepy and exercises righteousness when he is awake, that is, does not do any work that is contrary to Shari` ah.'" In other words, acceptance in the sight of Allah is not necessarily restricted to protracted waking hours at night for worship. If a person is impelled to sleep, and does not remain awake for long, but abstains from any sinful activities when awake, he is also worthy of felicitation. ` Abdullah Ibn Salam ؓ reports from the Holy Prophet ﷺ who said: یٰٓاَیُّھَا النَّاس اَطعِموا الطَّعَامَ وَ صِلُوا الاَرحَامَ وَ افشُوا السَّلامَ وَ صَلُّوا بِالَّیلِ وَ اَلنَّاسُ نِیَامُ تَدخُلُوا الجَنَّۃَ بِسَلاَمِ ۔ (ابن کثیر) "0 people, feed people, do good to kith and kin, greet each other with salam, pray at night while people are asleep, and you will enter Paradise in peace." (Ibn Kathir)

Merits of Seeking Forgiveness in the hours before dawn وَبِالْأَسْحَارِ‌ هُمْ يَسْتَغْفِرُ‌ونَ (and in the hours before dawn, they used to pray for forgiveness..., 51:18) The word ashar is the plural of sahar, and it refers to the latter sixth part of the night. This verse speaks of the significance of seeking forgiveness in the latter part of the night. Another verse [ 3:17] also speaks of the significance of seeking forgiveness at the last hours of the night thus: وَالْمُسْتَغْفِرِ‌ينَ بِالْأَسْحَارِ‌ (...and who seek forgiveness in pre-dawn hours. - 3:17) It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said: "Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says: 'Is there anyone who is repenting, so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request? Here it may be noted that in this verse Allah is describing the pre-dawn prayer of forgiveness of those righteous ones who, according to the preceding verse, are preoccupied for the major part of the night with the worship of Allah and sleep very little. Thus there seems to be no link between their previous description and their description of asking for forgiveness in this verse, because forgiveness is sought when there are sins. People who spent the entire night in worshipping Allah - what does it mean to seek forgiveness of sins? The answer to this question is that these people have the true appreciation of Allah's majesty, dignity and splendour, and they realise that there are shortcomings in their night-long worship. Therefore they seek Allah's forgiveness for failing to perform His worship as due. (Mazhari)

Special Guidance for Philanthropists وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُ‌ومِ (and in their wealth, there was a right for the one who asks and the one who is deprived...51:19) The word sail means the poor or needy who begs others, that is, he expresses his needs to people who help him. The word mahrum also refers to a poor or needy, but who cannot express his needs from a sense of self-respect or a feeling of shame, and thus is deprived of people's help. In this verse another quality of the believers and the righteous is mentioned, that is, their quality of spending in charity in Allah's way. When spending, they do not only give to those who ask for help, but they also make it their responsibility to find out who are needy ones and do not disclose their needs to others. The purpose of the verse is to show that the believers and the righteous do not only perform bodily worship, such as prayers and remaining awake at night, but they also play a major role in performing pecuniary worship, in that besides helping the people who beg they also look for, and help, those who out of self-respect do not express their needs to anyone. When mentioning this pecuniary worship, the expression used by the Qur'an is the following, وَفِي أَمْوَالِهِمْ حَقٌّ "and in their wealth, there was a right". It means that when they meet the needs of the poor, they do not deem it a favour shown to them, but they appreciate that the poor have a 'right' in the wealth Allah has blessed them with, and fulfilling one's right is not a favour; it is rather a duty and responsibility that one has to discharge.

Allah's Signs on the Earth and in Mankind وَفِي الْأَرْ‌ضِ آيَاتٌ لِّلْمُوقِنِينَ (And in the earth, there are signs for those who [ seek truth to ] believe,... 51:20). In the preceding verses in the first instance a description of the infidels and rejecters and their evil fate was given. As against those who flounder in the welter of wrong beliefs and evil deeds and deny the possibility of the Day of Judgment, the qualities of the believers and the righteous were subsequently given, and their elevated position was described. Now once again attention is drawn to those who deny the possibility of Judgment Day. They are invited to ponder on the signs of Allah on earth that testify to the might of the Creator and His boundless power, and thus the skeptics are advised to desist from denying the Judgment Day. In this way the statement is connected to the preceding statement in verse [ 8] "You are involved in contradictory statement." Tafsir Mazhari is of the view that this verse too describes the quality of the believers and the righteous. The word muqinin (those who have certainty of faith) refers to the same God-fearing people mentioned in an earlier verse. The sense is that these people keep pondering on the divine signs spread on earth and in their own beings, and it increases their belief. In another verse they are described as وَيَتَفَكَّرُ‌ونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْ‌ضِ "...and ponder on the creation of the heavens and the earth...". (3:191) Allah's signs on earth include what Allah has placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colours, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be.

Thus Allah says: وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُ‌ونَ (... and in your own selves! So, do you not perceive? ....51:21). Out of the innumerous signs of Allah's power which are present everywhere in the universe, including the heavenly and celestial beings and creatures, only those signs are referred to here which are available on earth, because they are very close to man's experience, and he resides and moves about among them. The present verse now speaks of man himself. Man is required to ponder on his own body, its limbs and organs. Every single part of the body testifies to the boundless Wisdom of Allah, and it will make him realize that his small being represents and encompasses almost all the divine signs that are scattered in the vast universe. That is why man is termed as 'the universe in miniature', because all types of creation are present in his existence. If a man thinks of all phases he has passed through right from his birth till his death, he may perceive the power of Allah Ta’ ala as if he discerns Him clearly. The Development of the Sperm and Embryo in the Womb Human microscopic sperm and egg is an amazing phenomenon. It is made up of foodstuff and tenuous particles from various parts of the world. If the sperm establishes itself in the mother's womb, then more material is added to it, and it changes into a red clot. It then changes and becomes a shapeless lump of flesh, like a piece of meat with no form or shape. Then out of this shapeless lump bones are fashioned; then the bones are clothed with flesh; and it starts to take on a form and shape, developing a head, arms, chest, stomach, thighs, legs, feet and all its members. A wonderful brain is placed under its skull in whose complicated layers lie all mental abilities. Thus equipping it, Allah sends an angel to it who breathes the soul into it. After the completion of its creation, it is brought into this world where he develops from infancy to full adulthood to old age. Then he gradually progresses from zero level of knowledge and consciousness to an intelligent, rational and active being. The human forms and shapes are so different that no two faces are identical in millions and billions of people even in a small area. Furthermore, there are differences in their temperaments, dispositions and habits. There is unity in this diversity. All this is the marvel of the perfect power of Allah who has neither partners nor rivals: فَتَبَارَ‌كَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ "So blessed is Allah, the Best Creator!" (23:14)Man experiences all this not from outside himself, but within himself, day and night. Only a person who is absolutely blind and senseless will ever deny the existence of Allah. Therefore, at the conclusion of the verse, the Qur'an poses the rhetorical question: "So, do you not perceive?" (21) A person need not be very intelligent to understand the facts of life. If his sight is intact, he can arrive at the right conclusion.

وَفِي السَّمَاءِ رِ‌زْقُكُمْ وَمَا تُوعَدُونَ (And in the heavens, there is your sustenance and all that you have been promised.... 51:22). The plain and simple interpretation of this is that 'in heaven' here means what has been written in the Preserved Tablet (Al-Lauh-ul-Mahfuz). It is clear that man's sustenance, what has been promised to him and whatever its consequences will be - are all preserved in the Preserved Tablet. Sayyidna Abu Said Khudri ؓ reports that the Holy Messenger ﷺ said: "Even if someone tries to avoid and run away from his designated sustenance, he will not succeed, because his sustenance will pursue him just as he cannot run away from his death". (Qurtubi) Some scholars say that 'sustenance' here signifies "rain". In this case 'heaven' will not refer to the body, arch or vault of the sky. It refers to anything that hangs overhead and covers things in its shade, including the celestial atmosphere and clouds from where the rain falls. The expression 'all that you have been promised' refers to Paradise and its delights. Allah, the Pure and Exalted, knows best.

إِنَّهُ لَحَقٌّ مِّثْلَ مَا أَنَّكُمْ تَنطِقُونَ (...it [ the Day of Recompense ] is a reality, as sure as that you speak....51:23). It means that all of the matters relating to Judgment, Resurrection and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so they should not doubt its coming, just as they do not doubt that they can speak. There are five physical sensations of perception: sight, hearing, tasting, feeling and smelling. Here 'speaking' has been singled out probably because the faculty of speech is the only one where there can be no trace of deception or illusion, whereas the other sensations, on account of ailments, can get contorted. Differences in hearing and seeing are known. In sickness the sensation of tasting gets reversed or distorted in some other way. Sometimes sweet things taste bitter and bitter things taste sweet. (Qurtubi)

إِنَّهُ لَحَقٌّ مِّثْلَ مَا أَنَّكُمْ تَنطِقُونَ (...it [ the Day of Recompense ] is a reality, as sure as that you speak....51:23). It means that all of the matters relating to Judgment, Resurrection and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so they should not doubt its coming, just as they do not doubt that they can speak. There are five physical sensations of perception: sight, hearing, tasting, feeling and smelling. Here 'speaking' has been singled out probably because the faculty of speech is the only one where there can be no trace of deception or illusion, whereas the other sensations, on account of ailments, can get contorted. Differences in hearing and seeing are known. In sickness the sensation of tasting gets reversed or distorted in some other way. Sometimes sweet things taste bitter and bitter things taste sweet. (Qurtubi)

Comforting the Messenger of Allah فَقَالُوا سَلَامًا قَالَ سَلَامٌ ("We greet you with salam." He said, "Salam on you." 51:25). The angels greeted him with salaman in the accusative case, whereas Holy Prophet Ibrahim (علیہ السلام) responded to the greeting in the -nominative case thus: salamun. The nominative case in Arabic is a nominal sentence which carries the sense of greater strength, continuity and persistence. The Qur'anic injunction is that 'when you are greeted with a salutation, greet one better than it...', so Holy Prophet Ibrahim (علیہ السلام) the Friend of Allah chose a better reply, implementing Allah's command: reciprocating the greeting with the term salaman is stronger than the greeting using the term salaman. قَوْمٌ مُّنكَرُ‌ونَ ("[ They are ] unknown people."... 51:25). The word munkar, the letter [م m ] carrying dammah and the letter [ ک k ] carrying fath means "unknown". As sin or sinful work is unknown in Islam, it is also referred to as munkar. The angels came to Holy Prophet Ibrahim (علیہ السلام) in the image of handsome young wonderfully graceful men; therefore he could not recognize them. He thought to himself that these are strangers and said to himself 'They are unknown to me'. Or it is possible that he might have mentioned this to the guests in the form of a question and the purpose might have been to find out who they were.

رَ‌اغَ إِلَىٰ أَهْلِهِ (Then he slipped off to his home - 51:26). Ragha is derived from rawgh which means to slip out quietly. In other words, Holy Prophet Ibrahim (علیہ السلام) discreetly went in the house in haste to arrange for meal for his guests, so that they do not sense it. Otherwise they would have stopped him. Rules of Entertaining Guests Ibn Kathir says that this verse indicates proper manners for entertaining guests: Holy Prophet Ibrahim (علیہ السلام) ، the host, did not first mention that he would make food for them. He slipped out quietly, and brought the food to his guests quickly, while they were unaware that it was being prepared for them. Rather, he discreetly had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. Moreover, he did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them فَقَرَّ‌بَهُ إِلَيْهِمْ 'brought it close to them' and refrained from ordering them to eat. Instead he invited them politely, kindly and cordially to partake thus أَلَا تَأْكُلُونَ 'Would you not eat?' This statement in the form of a question is similar to one of us saying to a guest, 'Would you kindly partake of it - even if you are not hungry, at least for my sake?'

رَ‌اغَ إِلَىٰ أَهْلِهِ (Then he slipped off to his home - 51:26). Ragha is derived from rawgh which means to slip out quietly. In other words, Holy Prophet Ibrahim (علیہ السلام) discreetly went in the house in haste to arrange for meal for his guests, so that they do not sense it. Otherwise they would have stopped him. Rules of Entertaining Guests Ibn Kathir says that this verse indicates proper manners for entertaining guests: Holy Prophet Ibrahim (علیہ السلام) ، the host, did not first mention that he would make food for them. He slipped out quietly, and brought the food to his guests quickly, while they were unaware that it was being prepared for them. Rather, he discreetly had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. Moreover, he did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them فَقَرَّ‌بَهُ إِلَيْهِمْ 'brought it close to them' and refrained from ordering them to eat. Instead he invited them politely, kindly and cordially to partake thus أَلَا تَأْكُلُونَ 'Would you not eat?' This statement in the form of a question is similar to one of us saying to a guest, 'Would you kindly partake of it - even if you are not hungry, at least for my sake?'

فَأَوْجَسَ مِنْهُمْ خِيفَةً (So he felt some fear in his heart...51:28). When the guests did not eat the food, the Holy Prophet Ibrahim (علیہ السلام) conceived fear of them. In those days it was the custom of the noble people to entertain the guests who were expected to accept the hospitality of the host. If they did not, the host would become apprehensive that there is some danger afoot - probably they are enemies who came to cause some kind of trouble for them. In those days, even the rogues and wrongdoers had the noble quality that they would not cause any harm to anyone whose food they had eaten. Hence refusing to eat was a sign of hostility or danger.

فَأَقْبَلَتِ امْرَ‌أَتُهُ فِي صَرَّ‌ةٍ (So his wife came forward with a clamour,...51:29). The word sarrah means vociferation or clamour or most vehement clamour of crying. Sarir is the sound of a pen when it is writing. When Sayyidah Sarah ؓ heard that the angels were giving good news to her husband Ibrahim (علیہ السلام) of the birth of a son, she thought that this news was as good to her as it was to her husband, for the son would be theirs, and therefore, they both were getting some good news. As a result, she involuntarily screamed loudly, she struck herself upon her forehead as women do when confronted with an amazing thing and said: and slapped her own face and said, عَجُوزٌ عَقِيمٌ "A barren old woman?" meaning 'How can I give birth while I am an old woman? And even when I was young I was barren and could not have children.' The angels replied that Allah has power over all things and therefore this would happen even so: "This is how your Lord has said." Thus when Holy Prophet Ishaq (علیہ السلام) was born, Sayyidah Sarah ؓ was ninety-nine years old and Holy Prophet Ibrahim (علیہ السلام) was one hundred years old. (Qurtubi)

When, in the course of the conversation, Holy Prophet Ibrahim (علیہ السلام) discovered that the guests were angels, he asked them what was their mission and they replied that they had been sent to the people of Lut (علیہ السلام) to destroy them as a punishment for their unspeakable crime. They would be stoned to death, but not with large stones.

When, in the course of the conversation, Holy Prophet Ibrahim (علیہ السلام) discovered that the guests were angels, he asked them what was their mission and they replied that they had been sent to the people of Lut (علیہ السلام) to destroy them as a punishment for their unspeakable crime. They would be stoned to death, but not with large stones.

When, in the course of the conversation, Holy Prophet Ibrahim (علیہ السلام) discovered that the guests were angels, he asked them what was their mission and they replied that they had been sent to the people of Lut (علیہ السلام) to destroy them as a punishment for their unspeakable crime. They would be stoned to death, but not with large stones.

When, in the course of the conversation, Holy Prophet Ibrahim (علیہ السلام) discovered that the guests were angels, he asked them what was their mission and they replied that they had been sent to the people of Lut (علیہ السلام) to destroy them as a punishment for their unspeakable crime. They would be stoned to death, but not with large stones.

Small pebbles of baked clay would be sent down upon them: مُّسَوَّمَةً عِندَ رَ‌بِّكَ "marked, with your Lord, for the transgressors."... 51:34), that is, pebbles conspicuously marked by Allah. Some scholars say that each stone bore the name of the person with which he was to be destroyed, and if he ran in any particular direction, he was pursued by the same stone. Other verses say that these people were destroyed by Jibra'il's (علیہ السلام) turning their territory upside down. The two descriptions of the punishment are not mutually contradictory: Probably, the stoning incident took place first, and then the earth was turned upside down.

Small pebbles of baked clay would be sent down upon them: مُّسَوَّمَةً عِندَ رَ‌بِّكَ "marked, with your Lord, for the transgressors."... 51:34), that is, pebbles conspicuously marked by Allah. Some scholars say that each stone bore the name of the person with which he was to be destroyed, and if he ran in any particular direction, he was pursued by the same stone. Other verses say that these people were destroyed by Jibra'il's (علیہ السلام) turning their territory upside down. The two descriptions of the punishment are not mutually contradictory: Probably, the stoning incident took place first, and then the earth was turned upside down.

Small pebbles of baked clay would be sent down upon them: مُّسَوَّمَةً عِندَ رَ‌بِّكَ "marked, with your Lord, for the transgressors."... 51:34), that is, pebbles conspicuously marked by Allah. Some scholars say that each stone bore the name of the person with which he was to be destroyed, and if he ran in any particular direction, he was pursued by the same stone. Other verses say that these people were destroyed by Jibra'il's (علیہ السلام) turning their territory upside down. The two descriptions of the punishment are not mutually contradictory: Probably, the stoning incident took place first, and then the earth was turned upside down.

Small pebbles of baked clay would be sent down upon them: مُّسَوَّمَةً عِندَ رَ‌بِّكَ "marked, with your Lord, for the transgressors."... 51:34), that is, pebbles conspicuously marked by Allah. Some scholars say that each stone bore the name of the person with which he was to be destroyed, and if he ran in any particular direction, he was pursued by the same stone. Other verses say that these people were destroyed by Jibra'il's (علیہ السلام) turning their territory upside down. The two descriptions of the punishment are not mutually contradictory: Probably, the stoning incident took place first, and then the earth was turned upside down.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

After the mention of the people of Lut (علیہ السلام) ، the people of Musa (علیہ السلام) ، Fir'aun and others are taken up briefly. When Musa (علیہ السلام) delivered the message of truth to Fir'aun, the latter reacted thus: فَتَوَلَّىٰ بِرُ‌كْنِهِ (So he turned away along with his chiefs,...51:39) The original word used for 'his chiefs' is rukn which means power. Here it is used to refer to his army and chiefs of his government. In the story of Lut (علیہ السلام) he has been mentioned saying, أَوْ آوِي إِلَىٰ رُ‌كْنٍ شَدِيدٍ (or that I had the backing of a strong group' The word rukn is used there in the same sense. (See Ma’ ariful Qur’ an, Vol. 4/p. 658, 661: '...or that I had the backing of some strong group...' ) After this, the stories of the people of ` Ad, Thamud and Nuh (علیہم السلام) are told. These stories were narrated many times before.

Proofs of Allah's Oneness abound in the Creation of the Heavens and Earth The preceding verses mentioned the reality of the Hereafter and the Judgment Day, and the punishment of those who denied the reality. The present set of verses reaffirm the perfect power of Allah, reminding us about the reality of the Day of Resurrection and allaying the doubt and suspicion of those who deny the reality. It proves the oneness of Allah and reiterates emphatically to believe in the Messenger ﷺ . بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (And the sky was built by Us with might, and indeed, We are the One who expands.... 51:47). The word aidin, according to Sayyidna Ibn ` Abbas ؓ ، means strength or power in this context.

Proofs of Allah's Oneness abound in the Creation of the Heavens and Earth The preceding verses mentioned the reality of the Hereafter and the Judgment Day, and the punishment of those who denied the reality. The present set of verses reaffirm the perfect power of Allah, reminding us about the reality of the Day of Resurrection and allaying the doubt and suspicion of those who deny the reality. It proves the oneness of Allah and reiterates emphatically to believe in the Messenger ﷺ . بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (And the sky was built by Us with might, and indeed, We are the One who expands.... 51:47). The word aidin, according to Sayyidna Ibn ` Abbas ؓ ، means strength or power in this context.

Proofs of Allah's Oneness abound in the Creation of the Heavens and Earth The preceding verses mentioned the reality of the Hereafter and the Judgment Day, and the punishment of those who denied the reality. The present set of verses reaffirm the perfect power of Allah, reminding us about the reality of the Day of Resurrection and allaying the doubt and suspicion of those who deny the reality. It proves the oneness of Allah and reiterates emphatically to believe in the Messenger ﷺ . بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (And the sky was built by Us with might, and indeed, We are the One who expands.... 51:47). The word aidin, according to Sayyidna Ibn ` Abbas ؓ ، means strength or power in this context.

فَفِرُّ‌وا إِلَى اللَّـهِ (So flee to Allah....51:50). Sayyidna Ibn ` Abbas ؓ said: "It means: Flee from your sins and take shelter in Allah for repentance." Abu Bakr Warraq and Junaid Baghdadi رحمۃ اللہ علیہما said that the base self of man and the devil invite him to commit sins, and they deceive him. He needs to take refuge in Allah who will protect him against their evil. (Qurtubi)

فَفِرُّ‌وا إِلَى اللَّـهِ (So flee to Allah....51:50). Sayyidna Ibn ` Abbas ؓ said: "It means: Flee from your sins and take shelter in Allah for repentance." Abu Bakr Warraq and Junaid Baghdadi رحمۃ اللہ علیہما said that the base self of man and the devil invite him to commit sins, and they deceive him. He needs to take refuge in Allah who will protect him against their evil. (Qurtubi)

فَفِرُّ‌وا إِلَى اللَّـهِ (So flee to Allah....51:50). Sayyidna Ibn ` Abbas ؓ said: "It means: Flee from your sins and take shelter in Allah for repentance." Abu Bakr Warraq and Junaid Baghdadi رحمۃ اللہ علیہما said that the base self of man and the devil invite him to commit sins, and they deceive him. He needs to take refuge in Allah who will protect him against their evil. (Qurtubi)

فَفِرُّ‌وا إِلَى اللَّـهِ (So flee to Allah....51:50). Sayyidna Ibn ` Abbas ؓ said: "It means: Flee from your sins and take shelter in Allah for repentance." Abu Bakr Warraq and Junaid Baghdadi رحمۃ اللہ علیہما said that the base self of man and the devil invite him to commit sins, and they deceive him. He needs to take refuge in Allah who will protect him against their evil. (Qurtubi)

فَفِرُّ‌وا إِلَى اللَّـهِ (So flee to Allah....51:50). Sayyidna Ibn ` Abbas ؓ said: "It means: Flee from your sins and take shelter in Allah for repentance." Abu Bakr Warraq and Junaid Baghdadi رحمۃ اللہ علیہما said that the base self of man and the devil invite him to commit sins, and they deceive him. He needs to take refuge in Allah who will protect him against their evil. (Qurtubi)

فَفِرُّ‌وا إِلَى اللَّـهِ (So flee to Allah....51:50). Sayyidna Ibn ` Abbas ؓ said: "It means: Flee from your sins and take shelter in Allah for repentance." Abu Bakr Warraq and Junaid Baghdadi رحمۃ اللہ علیہما said that the base self of man and the devil invite him to commit sins, and they deceive him. He needs to take refuge in Allah who will protect him against their evil. (Qurtubi)

[ 60] The Purpose of Jinn's and Mankind's creation وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (And I did not create the Jinns and the human beings except that they should worship Me."...51:56). This apparently may raise two questions: [ 1] If Allah has created a creature for a particular task, and it is His will that it should perform that task, rationally it is impossible for it to deviate from that task, because doing anything contrary to the will of Allah is inconceivable. [ 2] The purpose of jinn's and man's creation has been restricted to the worship of Allah whereas there are many other underlying reasons and benefits in their creation. Scholars have made different approaches to solve these problems. Some say that this verse pertains to the believers only, that is, only believing jinn and believing mankind are created for worship and for no other task. It is obvious that the believers are more or less steadfast to worship. This is the view of Dahhak, Sufyan Thawri and others. According to one version of Sayyidna Ibn ` Abbas ؓ ، the word mu'minin does occur in the verse thus: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ مِنَ المُؤمِنِینَ إِلَّا لِيَعْبُدُونِ And I have not created the believing jinn and mankind except that they should worship Me'. This version supports the view that the verse is only in connection with the believers. Another answer to the question, given by Moulana Ashraf ` Ali Thanawi (رح) is that: Allah has commanded all to worship, but at the same time He has equipped them with free will. Some of them exercised their God-given free will correctly and chose to worship Him, but others used their God-given free will incorrectly and deviated from worshipping Him. This is what Sayyidna Ali ؓ has said, as quoted by Baghawi. Tafsir Mazhari gives a plain and simple explication of this verse: Allah has equipped every jinn and man with the innate capacity to worship. Some use the capacity rightly and succeed, while others employ it wrongly in sinning and fulfilling their base emotions, and thus destroy it. The Messenger ﷺ is reported to have said: کُلُّ مَولُودِ یُّولَدُ عَلَی الفِطرَۃِ فَاَبَوَاہُ یُھَوِّدَانِہٖ اَو یُمَجِّسَانِہٖ "Every child is born according to the fitrah but his parents [ cause him to deviate from the unadulterated propensity ] and turn him into a Jew or a Christian or a Magian." According to the majority of the scholars, fitrah here refers to the religion of Islam. Just as this Tradition tells us that every man is born with the natural capacity for Islam and true faith, but his parents adulterate and destroy that capacity, and put him on to the ways of disbelief, in the same way the phrase 'except that they should worship Me' could mean that every member of jinn and mankind has the natural, inborn capacity to worship. Allah, the Pure and Exalted, knows best. Answer to the second question is that bringing any creation into being for the purpose of worship does not necessarily imply that they are unfit for other functions of life.

مَا أُرِ‌يدُ مِنْهُم مِّن رِّ‌زْقٍ (I do not want any sustenance from them, nor do I want them to feed Me...51:57). It means that by creating jinn and mankind, Allah does not stand in need of them, so that they will have to produce sustenance for Him or for themselves or for any of His other creations or that they earn to feed Him. This has been stated according to the general trend of people. The most affluent of men buys a slave and spends on him not for nothing, but he has an underlying purpose: He expects the slaves to work for him, help him in his tasks, fulfill his needs and earn livelihood for his master. Allah is immaculate, pure and above all these things. In creating human beings, He does not profit or benefit anything.

مَا أُرِ‌يدُ مِنْهُم مِّن رِّ‌زْقٍ (I do not want any sustenance from them, nor do I want them to feed Me...51:57). It means that by creating jinn and mankind, Allah does not stand in need of them, so that they will have to produce sustenance for Him or for themselves or for any of His other creations or that they earn to feed Him. This has been stated according to the general trend of people. The most affluent of men buys a slave and spends on him not for nothing, but he has an underlying purpose: He expects the slaves to work for him, help him in his tasks, fulfill his needs and earn livelihood for his master. Allah is immaculate, pure and above all these things. In creating human beings, He does not profit or benefit anything.

The word ذُنُوب dhanub in verse 59 is with lath on the letter [ dh ] which means a large bucket that is kept at the common wells of a locality for the purpose of drawing and filling water. A turn is designated for each of the persons using the large common bucket to draw out water from the well, so that he is conveniently able to fill it in his own private bucket in his turn. Thus the word here is employed in the sense of turn, share or portion. Hence it is translated above as follows: "So, those who did wrong deserve a share (in the punishment) like the share of their companions." The verse purports to warn the disbelievers that the past communities were given an opportunity to work. When each of these communities did not take advantage of the opportunity in their respective time and persisted in their evil course, they were punished and destroyed. Likewise, the present pagans of Makkah are designated a time and opportunity. If they do not take advantage of the allocated time and opportunity and persist in their paganism, they will be punished in this world; otherwise the punishment of the Hereafter is most certain. They will thus meet with a fate similar to that of the opponents of former Prophets. Like them they will come to a sad end. This verse, in which the word dhanuban occurs, indicates that they will receive their due share of the torment, and it will surely come in due time; so they should not ask for it to be hastened on or rushed to them. Al-hamdulillah The Commentary on Surah Adh-Dhariyat Ends here

The word ذُنُوب dhanub in verse 59 is with lath on the letter [ dh ] which means a large bucket that is kept at the common wells of a locality for the purpose of drawing and filling water. A turn is designated for each of the persons using the large common bucket to draw out water from the well, so that he is conveniently able to fill it in his own private bucket in his turn. Thus the word here is employed in the sense of turn, share or portion. Hence it is translated above as follows: "So, those who did wrong deserve a share (in the punishment) like the share of their companions." The verse purports to warn the disbelievers that the past communities were given an opportunity to work. When each of these communities did not take advantage of the opportunity in their respective time and persisted in their evil course, they were punished and destroyed. Likewise, the present pagans of Makkah are designated a time and opportunity. If they do not take advantage of the allocated time and opportunity and persist in their paganism, they will be punished in this world; otherwise the punishment of the Hereafter is most certain. They will thus meet with a fate similar to that of the opponents of former Prophets. Like them they will come to a sad end. This verse, in which the word dhanuban occurs, indicates that they will receive their due share of the torment, and it will surely come in due time; so they should not ask for it to be hastened on or rushed to them. Al-hamdulillah The Commentary on Surah Adh-Dhariyat Ends here

Commentary وَالطُّورِ‌ (By the Mount Tur,....52:1) The word Tur in Hebrew means a mountain that has trees [ as opposed to jabal a mountain that does not have trees { Trn.}]. Here Tur stands for mount Sinai which is situated in the land of Madyan where the Holy Prophet Musa (علیہ السلام) had the honour of Allah's speaking to him. Some reports narrate that there are four mountains of Paradise in this world, and one of them is Tur (Qurtubi). Swearing an oath by Tur carries a special significance and honour of the mount. It also signifies that certain injunctions have been revealed by Allah for people to follow. Compliance with them is obligatory.

وَكِتَابٍ مَّسْطُورٍ‌ فِي رَ‌قٍّ مَّنشُورٍ‌ (and by a book, written on an unrolled scroll....52:2-3) The word raqq means fine parchment or fine piece of skin, used for the purpose of writing on it. It is, therefore, usually translated as paper. Here it could be referring to man's account-book of deeds or, according to some of the scholars, it stands for the Qur'an. (Qurtubi)

وَكِتَابٍ مَّسْطُورٍ‌ فِي رَ‌قٍّ مَّنشُورٍ‌ (and by a book, written on an unrolled scroll....52:2-3) The word raqq means fine parchment or fine piece of skin, used for the purpose of writing on it. It is, therefore, usually translated as paper. Here it could be referring to man's account-book of deeds or, according to some of the scholars, it stands for the Qur'an. (Qurtubi)

Al-Bait-ul-Ma` mur وَالْبَيْتِ الْمَعْمُورِ‌ (and by the Populated House [ AI-Bait-ul-Ma` mur ],...52:4) Al-Bait-ul-Ma` mur is the Ka'bah in the heaven meant for the angels' service and is parallel to the Ka'bah on earth. According to a Tradition in Sahihain that the Holy Prophet ﷺ said about his Ascension to the seventh heaven: "Then, I was taken to Al-Bait-ul-Ma` mur. It is visited every day by seventy thousand angels who will not come back to visit it again" because every day other new angels take their turn to visit it. (Ibn Kathir) Al-Bait-ul-Ma` mur is the Ka'bah of the angels who reside in the seventh heaven. When the Holy Prophet ﷺ reached the seventh heaven on the Night of Ascension, he saw Holy Prophet Ibrahim (علیہ السلام) reclining with his back on Al-Bait-ul-Ma` mur. It was Holy Prophet Ibrahim (علیہ السلام) who built the Ka'bah on earth, and thus the reward is compatible with his action in that Allah Ta’ ala has blessed him with a special connection with Al-Bait-ul-Ma` mur (IbnKathir).

Al-Bait-ul-Ma` mur وَالْبَيْتِ الْمَعْمُورِ‌ (and by the Populated House [ AI-Bait-ul-Ma` mur ],...52:4) Al-Bait-ul-Ma` mur is the Ka'bah in the heaven meant for the angels' service and is parallel to the Ka'bah on earth. According to a Tradition in Sahihain that the Holy Prophet ﷺ said about his Ascension to the seventh heaven: "Then, I was taken to Al-Bait-ul-Ma` mur. It is visited every day by seventy thousand angels who will not come back to visit it again" because every day other new angels take their turn to visit it. (Ibn Kathir) Al-Bait-ul-Ma` mur is the Ka'bah of the angels who reside in the seventh heaven. When the Holy Prophet ﷺ reached the seventh heaven on the Night of Ascension, he saw Holy Prophet Ibrahim (علیہ السلام) reclining with his back on Al-Bait-ul-Ma` mur. It was Holy Prophet Ibrahim (علیہ السلام) who built the Ka'bah on earth, and thus the reward is compatible with his action in that Allah Ta’ ala has blessed him with a special connection with Al-Bait-ul-Ma` mur (IbnKathir).

وَالْبَحْرِ‌ الْمَسْجُورِ‌ (and by the sea, filled up with fire...52:6) The word bar means sea and the passive participle masjur is derived from sajr which is used in several different senses, one of which is to kindle with fire. Some of the commentators interpret the participle in this sense here, that is, by the sea which will be kindled with fire on the Day of Resurrection, just as Allah said in another verse وَإِذَا الْبِحَارُ‌ سُجِّرَ‌تْ "And when the seas will be kindled with fire". In other words, it will be kindled with fire and become a raging fire surrounding the people in the plain of hashr. This was reported by Sayyidna Said Ibn Musayyab from Sayyidna Ali Ibn Abi Talib ؓ . Sayyidna Ibn ` Abbas, Mujahid, and ` Ubaidullah Ibn ` Umair ؓ also report likewise. (Ibn Kathir) A Jewish person asked Sayyidna ` Ali ؓ 'where is the Hell?'. He replied 'the sea'. The Jew, who was the scholar of the previous scriptures, confirmed this. (Qurtubi) Sayyidna Qatadah ؓ and others interpreted the phrase to mean 'filled sea'. Ibn Jarir (رح) preferred this interpretation (Ibn Kathir). ' This is the interpretation adopted by Maulana Ashraf Thanawi (رح)

إِنَّ عَذَابَ رَ‌بِّكَ لَوَاقِعٌ مَّا لَهُ مِن دَافِعٍ (the punishment of your Lord is sure to fall. There is nothing to push it back,....52:7-8) Verses 1-6 constituted swearing of an oath, and the present verse is jawab-ul-qasam or the fact for which the oath is sworn, assuring that the torment of Allah will come to pass, and none will be able to avert it. The Incident of Sayyidna ` Umar ؓ Sayyidna ` Umar ؓ one day recited Surah Tur. When he came to these verses, he heaved a cool sigh after which he fell ill for about twenty days. During his illness the people would visit him, not knowing what caused his illness. (Ibn Kathir) Sayyidna Jubair Ibn Mut'im ؓ says that before embracing Islam, he once went to the holy city of Madinah to negotiate regarding the prisoners of the battle of Badr. When he arrived there, the Holy Prophet ﷺ was reciting Surah Tur in Maghrib salah and his voice could be heard outside the mosque. When he recited verses [ 7] and [ 81: 'The punishment of your Lord is sure to fall. There is nothing to push it back,' He suddenly felt that his heart would burst through fear. He instantly embraced Islam. He felt at the time that he would not be able to move unless the torment would descend on him. (Qurtubi)

إِنَّ عَذَابَ رَ‌بِّكَ لَوَاقِعٌ مَّا لَهُ مِن دَافِعٍ (the punishment of your Lord is sure to fall. There is nothing to push it back,....52:7-8) Verses 1-6 constituted swearing of an oath, and the present verse is jawab-ul-qasam or the fact for which the oath is sworn, assuring that the torment of Allah will come to pass, and none will be able to avert it. The Incident of Sayyidna ` Umar ؓ Sayyidna ` Umar ؓ one day recited Surah Tur. When he came to these verses, he heaved a cool sigh after which he fell ill for about twenty days. During his illness the people would visit him, not knowing what caused his illness. (Ibn Kathir) Sayyidna Jubair Ibn Mut'im ؓ says that before embracing Islam, he once went to the holy city of Madinah to negotiate regarding the prisoners of the battle of Badr. When he arrived there, the Holy Prophet ﷺ was reciting Surah Tur in Maghrib salah and his voice could be heard outside the mosque. When he recited verses [ 7] and [ 81: 'The punishment of your Lord is sure to fall. There is nothing to push it back,' He suddenly felt that his heart would burst through fear. He instantly embraced Islam. He felt at the time that he would not be able to move unless the torment would descend on him. (Qurtubi)

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (...the Day when the sky will tremble, a horrible trembling, ...52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,... 52:21) Sayyidna Ibn 'Abbas ؓ reports from the Holy Prophet ﷺ who said: "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.]) It is recorded in Tabarani that Said Ibn Jubair (رح) reports "Sayyidna Ibn ` Abbas ؓ said, [ and I think he reports this from the Holy Prophet ﷺ : "When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: '0 Lord! I had worked not only for myself, but for all of them.' Allah will command that they all be kept together with him in the same rank of Paradise." (Ibn Kathir) Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah's grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children's praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah ؓ has reported the following statement of the Holy Prophet ﷺ . "Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: '0 Lord! How did I earn this?' Allah will reply: 'Through your son's invoking Me to forgive you." (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah ؓ . [ Tr.]) وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (...and will not curtail (the reward of) any of their deeds at all...52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children's deeds. In fact, this equalization will take place as a result of Allah's grace. Allah's Fairness to Sinners كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one's load, even if committed by his parents or children. (Ibn Kathir)

{ 1} This is an answer to one of the objections frequently raised by the disbelievers of Makkah against the prophethood of the Holy Prophet . They used to ask why he was chosen for messenger-ship, and not one of the outstanding chiefs of the tribe. The answer given in this verse is that the selection of prophets is the exclusive prerogative of Allah. He has the treasures of knowledge, and it is He who decides to whom they should be given. The attitude of those who raise objections against His decision is tantamount to claiming that the disposal of these treasures should have been in their hands, and they should have the decisive power to select prophets. (Muhammad Taqi Usmani)

{ 1} It means that their arguments against Islam having failed on rational grounds, the only possibility was that they had a direct link with Allah whereby they have ensured that their faith was true, but no one could bring any proof of having such a link with Allah. (Muhammad Taqi Usmani) { 2} This points out to the demand of the pagans of Makkah that they would not believe in the Holy Prophet unless he brings some pieces of the sky falling down from above. (See 17:92 and 26:187 in the Qur an) The answer given is that even if Allah fulfils this absurd demand, they would still not believe and would seek other excuses like claiming that the mass they are seeing is nothing but a cloud. (Muhammad Taqi Usmani)

{ 1} It means that their arguments against Islam having failed on rational grounds, the only possibility was that they had a direct link with Allah whereby they have ensured that their faith was true, but no one could bring any proof of having such a link with Allah. (Muhammad Taqi Usmani) { 2} This points out to the demand of the pagans of Makkah that they would not believe in the Holy Prophet unless he brings some pieces of the sky falling down from above. (See 17:92 and 26:187 in the Qur an) The answer given is that even if Allah fulfils this absurd demand, they would still not believe and would seek other excuses like claiming that the mass they are seeing is nothing but a cloud. (Muhammad Taqi Usmani)

{ 1} It means that their arguments against Islam having failed on rational grounds, the only possibility was that they had a direct link with Allah whereby they have ensured that their faith was true, but no one could bring any proof of having such a link with Allah. (Muhammad Taqi Usmani) { 2} This points out to the demand of the pagans of Makkah that they would not believe in the Holy Prophet unless he brings some pieces of the sky falling down from above. (See 17:92 and 26:187 in the Qur an) The answer given is that even if Allah fulfils this absurd demand, they would still not believe and would seek other excuses like claiming that the mass they are seeing is nothing but a cloud. (Muhammad Taqi Usmani)

{ 1} It means that their arguments against Islam having failed on rational grounds, the only possibility was that they had a direct link with Allah whereby they have ensured that their faith was true, but no one could bring any proof of having such a link with Allah. (Muhammad Taqi Usmani) { 2} This points out to the demand of the pagans of Makkah that they would not believe in the Holy Prophet unless he brings some pieces of the sky falling down from above. (See 17:92 and 26:187 in the Qur an) The answer given is that even if Allah fulfils this absurd demand, they would still not believe and would seek other excuses like claiming that the mass they are seeing is nothing but a cloud. (Muhammad Taqi Usmani)

{ 1} It means that their arguments against Islam having failed on rational grounds, the only possibility was that they had a direct link with Allah whereby they have ensured that their faith was true, but no one could bring any proof of having such a link with Allah. (Muhammad Taqi Usmani) { 2} This points out to the demand of the pagans of Makkah that they would not believe in the Holy Prophet unless he brings some pieces of the sky falling down from above. (See 17:92 and 26:187 in the Qur an) The answer given is that even if Allah fulfils this absurd demand, they would still not believe and would seek other excuses like claiming that the mass they are seeing is nothing but a cloud. (Muhammad Taqi Usmani)

{ 1} It means that their arguments against Islam having failed on rational grounds, the only possibility was that they had a direct link with Allah whereby they have ensured that their faith was true, but no one could bring any proof of having such a link with Allah. (Muhammad Taqi Usmani) { 2} This points out to the demand of the pagans of Makkah that they would not believe in the Holy Prophet unless he brings some pieces of the sky falling down from above. (See 17:92 and 26:187 in the Qur an) The answer given is that even if Allah fulfils this absurd demand, they would still not believe and would seek other excuses like claiming that the mass they are seeing is nothing but a cloud. (Muhammad Taqi Usmani)

{ 1} It refers to the punishments faced by the disbelievers right in this world, like famines and the deterrent defeat in the battle of Badr. (Muhammad Taqi Usmani).

{ 1} It refers to the punishments faced by the disbelievers right in this world, like famines and the deterrent defeat in the battle of Badr. (Muhammad Taqi Usmani).

{ 1} It refers to the punishments faced by the disbelievers right in this world, like famines and the deterrent defeat in the battle of Badr. (Muhammad Taqi Usmani).

{ 1} It refers to the punishments faced by the disbelievers right in this world, like famines and the deterrent defeat in the battle of Badr. (Muhammad Taqi Usmani).

Commentary فَإِنَّكَ بِأَعْيُنِنَا (...you are before Our Eyes....) The hostility of the enemies towards, and their opposition to, and rejection of the Holy Prophet ﷺ depressed him. At the conclusion of the chapter, the Qur'an says 'You are before Our eyes', that is, under Our care and We shall protect you from every evil. Do not be anxious about it. On another occasion, the Qur'an says, وَاللَّـهُ يَعْصِمُكَ مِنَ النَّاسِ 'And Allah shall protect you from the people'. Then the verse goes on to say, وَسَبِّحْ بِحَمْدِ رَ‌بِّكَ حِينَ تَقُومُ (And proclaim the purity of your Lord along with His praise when you stand [ in Prayer ]... 48]. To proclaim the purity and praise of Allah is the real purpose of life, and also the real cure of every calamity. Thus the Qur'an enjoins it upon the Holy Prophet ﷺ . 'When you stand' could mean to stand up for the Salah or to arise or get up from sleep or bed. The latter meaning is preferred by Ibn Jarir. This view is supported by the Tradition recorded in the Musnad of Imam Ahmad Ibn Hanbal (رح) on the authority of Sayyidna ` Ubadah Ibn Samit ؓ who reports that the Holy Prophet ﷺ said: "Whoever gets up at night and recites: لَا اِلٰہَ ِالّا اللہُ وَحدَہُ ، لَا شَرِیکَ لَہُ ، لَہُ المُلک وَ لَہُ الحَمدُ وھُوَ علیٰ کُلِّ شیٔ قَدِیر، سُبحَانَ اللہِ وَالحَمدُ للہِ وَ لا إلہ إلا اللہُ و اللہُ اَکبَر وَلَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ 'There is no God except Allah. He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah and all praise is due to Allah, and there is no God except Allah, and Allah is the Greatest. There is neither might nor power except with Allah.' Then, if he intends to pray, and performs prayer after ablution, the prayers will be accepted. (Ibn Kathir) Kaffarat-ul-Majlis : A recitation at the end of a meeting that expiates sins Sayyidna Mujahid, Abul Ahwas and other leading authorities on Tafsir have interpreted "when you stand" in this verse to mean that when a person wants to stand from a gathering or a meeting, he should recite: سُبحَانکَ اللَّھُمَّ وَ بِحَمدِکَ 'I proclaim Your Purity, 0 Allah, along with Your praise'. Sayyidna ` Ata' Ibn Abi Rabah, interpreting this verse, has said: "When you stand from a gathering, proclaim the purity and praise of Allah. If you have done any good work, your good work will be increased and enhanced. If you had done any bad deed, these words of proclamation will serve as an expiation and atonement". On the authority of Sayyidna Abu Hurairah ؓ ، the Holy Prophet ﷺ is reported to have said: "Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, سُبحَانَکَ اللَّھُمِّ وَبِحَمدِکَ اَشھَدُ اَن لَّا اِلٰہَ اِلَّا اَنتَ اَستَغفِرُکَ وَ اَتُوبُ اِلَیکَ ('I proclaim Your Purity, 0 Allah, along with Your Praise', I testify that there is no God except You, I seek Your forgiveness, I repent to You.' ) Allah will forgive him what he has said in that gathering ".

وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And, in parts of night too, proclaim His purity, and at setting of the stars...52:49) 'Proclaiming the purity of the Lord in parts of night' includes Maghrib and ` Isha' prayers, as well as the general tasbihat (proclamation of the purity of the Lord). The concluding part of this verse; "...and at setting of the stars" refers to the Fajr prayer and the tasbihat recited at that time. (Ibn Kathir) Alhamdu1i11ah The Commentary on Surah At-Tur Ends here