Exegesis of

The Holy Qur’ân

Commentary and Reflections
___________

Reflections by Muslim Saints and Scholars

Commentary on Selected Verses by

ALLÂMAH NOORUDDÎN

Rendered into English

by
AMATUL RAHMÂN OMAR
ABDUL MANNÂN OMAR
 ISBN 978-1-942043-04-1
Copyright ©

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1st Edition 2015

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 The Holy Qur’ân
Commentary and Reflections
Selected Pearls
 In the memory of
our parents/grandparents

Allâmah Nooruddîn
and
Amatul Rahmân Omar
Abdul Mannân Omar

‫َﻭﻫُ َﻮ َﻣ َﻌ ُﻜ ْﻢ ﺃَ ْﻳﻦَ َﻣﺎ ُﻛﻨﺘُ ْﻢ‬

“…and He will be with you wherever you may be” (57:4)
 CONTENTS

CONTENTS

PREFACE ....................................................................................... I
INTRODUCTION .......................................................................... III
REFERENCES .......................................................................... XVII
TRANSLITERATION ...................................................................XX
ABOUT THE AUTHORS ........................................................... XXII

PART I

REFLECTIONS - SELECTED PEARLS

WHO IS ALLÂH? ........................................................................... 2
THE DIVINE ESSENCE .................................................................. 9
SELF-DISCLOSURE OF THE VEILED REALITY............................. 15
“WE-NESS”, “HE-NESS” AND “I-NESS” OF ALLÂH ..................... 49
MONOTHEISM IN ITS ABSOLUTE PURITY ................................... 55
FOUR DIVINE GRACES OF MERCY ............................................. 63
ATTRIBUTIVE NAMES OF ALLÂH ............................................... 87
“LIGHT UPON LIGHT” .............................................................. 102
GLORIFICATION OF THE ALL-SUSTAINING LORD .................... 107
ALL PRAISE REVERTS TO ALLÂH ............................................ 111
WHAT IS WORSHIP AND SERVITUDE?...................................... 115

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 CONTENTS

SUPPLICATIONS AND ITS BLESSINGS ....................................... 126

RITUAL PRAYERS OF MUSLIMS ............................................... 139
INVOCATION AND “REMEMBRANCE” OF GOD ......................... 154
WHAT IS TRUST IN GOD? ......................................................... 159
SAINTHOOD IN ISLAM .............................................................. 163
SOURCE OF MORALITY AND THE ORIGIN OF EVIL................... 168
THE QUR’ÂNIC CONCEPT OF PARADISE .................................. 187
DIVINE PUNISHMENT AND CONCEPT OF “HELL” ..................... 194
NOTIONS OF THE DOCTRINE OF “ATONEMENT” ...................... 211
DOGMAS OF TRINITY IN DIVINITY ........................................... 214
DOGMAS OF THE “SONSHIP” OF GOD ...................................... 220
JESUS OF THE HOLY QUR’ÂN ................................................... 231
AN INVITATION TO THE PURIFICATION OF SOULS ................... 256

PART II
COMMENTARY - SELECTED VERSES
1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬................................................................ 260
2. CHAPTER ‫ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬.......................................................... 289
3. CHAPTER ‫ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬.................................................... 417
4. CHAPTER - ‫ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‬........................................................ 451
5. CHAPTER ‫ ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‬......................................................... 490
6. CHAPTER ‫ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬........................................................ 513
7. CHAPTER ‫ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬...................................................... 534
8. CHAPTER ‫ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬........................................................ 561
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 ‫‪CONTENTS‬‬

‫‪ ........................................................... 571‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪9. CHAPTER‬‬

‫‪ ........................................................ 589‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪10. CHAPTER‬‬
‫‪............................................................ 604‬ﺳﻮﺭﺓ ﻫﻮﺩ ‪11. CHAPTER‬‬
‫‪......................................................... 616‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪12. CHAPTER‬‬
‫‪ ........................................................ 633‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ‪13. CHAPTER‬‬
‫‪14. CHAPTER‬‬ ‫‪ .................................................... 646‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬
‫‪ ....................................................... 651‬ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ ‪15. CHAPTER‬‬
‫‪ ........................................................ 661‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪16. CHAPTER‬‬
‫‪ ..................................................... 665‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍء ‪17. CHAPTER‬‬
‫‪ ....................................................... 690‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪18. CHAPTER‬‬
‫‪.......................................................... 708‬ﺳﻮﺭﺓ ﻣﺮﻳﻢ ‪19. CHAPTER‬‬
‫‪ ............................................................. 722‬ﺳﻮﺭﺓ ﻁﻪ ‪20. CHAPTER‬‬
‫‪ ...................................................... 734‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء ‪21. CHAPTER‬‬
‫‪ .......................................................... 742‬ﺳﻮﺭﺓ ﺍﻟﺤﺞ ‪22. CHAPTER‬‬
‫‪ ..................................................... 746‬ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ ‪23. CHAPTER‬‬
‫‪ .......................................................... 750‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪24. CHAPTER‬‬
‫‪ ...................................................... 762‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪25. CHAPTER‬‬
‫‪ ..................................................... 770‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء ‪26. CHAPTER‬‬
‫‪......................................................... 777‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ‪27. CHAPTER‬‬
‫‪ ..................................................... 788‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ‪28. CHAPTER‬‬
‫‪ .................................................... 795‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪29. CHAPTER‬‬
‫‪ ....................................................... 799‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ‪30. CHAPTER‬‬
‫‪ ........................................................ 808‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ‪31. CHAPTER‬‬
‫‪ ....................................................... 815‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ‪32. CHAPTER‬‬
‫‪-3-‬‬
 ‫‪CONTENTS‬‬

‫‪ .................................................... 818‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪33. CHAPTER‬‬

‫‪ .......................................................... 833‬ﺳﻮﺭﺓ ﺳﺒﺄ ‪34. CHAPTER‬‬
‫‪......................................................... 839‬ﺳﻮﺭﺓ ﻓﺎﻁﺮ ‪35. CHAPTER‬‬
‫‪........................................................... 843‬ﺳﻮﺭﺓ ﻳﺲ ‪36. CHAPTER‬‬
‫‪37. CHAPTER‬‬ ‫‪ ................................................. 856‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‬
‫‪ .......................................................... 864‬ﺳﻮﺭﺓ ﺹ ‪38. CHAPTER‬‬
‫‪ ........................................................ 871‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪39. CHAPTER‬‬
‫‪ ......................................................... 876‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪40. CHAPTER‬‬
‫‪ ....................................................... 881‬ﺳﻮﺭﺓ ﻓ ُ ﱢ‬
‫ﺼﻠَ ْ‬
‫ﺖ ‪41. CHAPTER‬‬
‫‪ .................................................... 886‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪42. CHAPTER‬‬
‫‪ ................................................... 893‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪43. CHAPTER‬‬
‫‪ ....................................................... 896‬ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ‪44. CHAPTER‬‬
‫‪ ....................................................... 898‬ﺳﻮﺭﺓ ﺍﻟﺠﺎﺛﻴﺔ ‪45. CHAPTER‬‬
‫‪ .................................................... 899‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ‪46. CHAPTER‬‬
‫‪ ....................................................... 901‬ﺳﻮﺭﺓ ﻣﺤﻤﺪ ‪47. CHAPTER‬‬
‫‪ ....................................................... 904‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ‪48. CHAPTER‬‬
‫‪................................................... 910‬ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ ‪49. CHAPTER‬‬
‫‪ ........................................................... 912‬ﺳﻮﺭﺓ ﻕ ‪50. CHAPTER‬‬
‫‪.................................................... 916‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ‪51. CHAPTER‬‬
‫‪ ........................................................ 919‬ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ ‪52. CHAPTER‬‬
‫‪ ....................................................... 921‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪53. CHAPTER‬‬
‫‪ ........................................................ 927‬ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ ‪54. CHAPTER‬‬
‫‪ ..................................................... 931‬ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ ‪55. CHAPTER‬‬

‫‪-4-‬‬
 ‫‪CONTENTS‬‬

‫‪ ...................................................... 938‬ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ‪56. CHAPTER‬‬

‫‪....................................................... 941‬ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ ‪57. CHAPTER‬‬
‫‪58. CHAPTER‬‬ ‫‪ .................................................. 946‬ﺳﻮﺭﺓ ﺍﻟﻤﺠﺎﺩﻟﺔ‬
‫‪ ....................................................... 948‬ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ ‪59. CHAPTER‬‬
‫‪60. CHAPTER‬‬ ‫‪ ................................................. 951‬ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‬
‫‪ ..................................................... 953‬ﺳﻮﺭﺓ ﺍﻟﺼﻒ ‪61. CHAPTER‬‬
‫‪...................................................... 956‬ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ ‪62. CHAPTER‬‬
‫‪ .................................................... 962‬ﺳﻮﺭﺓ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ ‪63. CHAPTER‬‬
‫‪ ....................................................... 963‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪64. CHAPTER‬‬
‫‪ ..................................................... 965‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ‪65. CHAPTER‬‬
‫‪ ...................................................... 967‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ ‪66. CHAPTER‬‬
‫‪67. CHAPTER‬‬ ‫‪ ...................................................... 971‬ﺳﻮﺭﺓ ﺍﻟﻤﻠﻚ‬
‫‪68. CHAPTER‬‬ ‫‪ ........................................................ 977‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‬
‫‪69. CHAPTER‬‬ ‫‪ .................................................... 979‬ﺳﻮﺭﺓ ﺍﻟﺤﺎﻗﺔ‬
‫‪ ................................................... 982‬ﺳﻮﺭﺓ ﺍﻟﻤﻌﺎﺭﺝ ‪70. CHAPTER‬‬
‫‪71. CHAPTER‬‬ ‫‪ ....................................................... 983‬ﺳﻮﺭﺓ ﻧﻮﺡ‬
‫‪ ....................................................... 984‬ﺳﻮﺭﺓ ﺍﻟﺠﻦ ‪72. CHAPTER‬‬
‫‪ .................................................... 988‬ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ ‪73. CHAPTER‬‬
‫‪ ...................................................... 989‬ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ ‪74. CHAPTER‬‬
‫‪ ...................................................... 992‬ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ‪75. CHAPTER‬‬
‫‪ ...................................................... 997‬ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ‪76. CHAPTER‬‬
‫‪ ............................................... 1001‬ﺳﻮﺭﺓ ﺍﻟﻤﺮﺳﻼﺕ ‪77. CHAPTER‬‬
‫‪78. CHAPTER‬‬ ‫‪ ...................................................... 1003‬ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ‬

‫‪-5-‬‬
 ‫‪CONTENTS‬‬

‫‪.................................................. 1005‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ ‪79. CHAPTER‬‬

‫‪ ...................................................... 1006‬ﺳﻮﺭﺓ ﻋﺒﺲ ‪80. CHAPTER‬‬
‫‪ ................................................... 1007‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ‪81. CHAPTER‬‬
‫‪ ................................................. 1011‬ﺳﻮﺭﺓ ﺍﻹﻧﻔﻄﺎﺭ ‪82. CHAPTER‬‬
‫‪ .................................................. 1014‬ﺳﻮﺭﺓ ﺍﻟﻤﻄﻔﻔﻴﻦ ‪83. CHAPTER‬‬
‫‪ .................................................. 1015‬ﺳﻮﺭﺓ ﺍﻻﻧﺸﻘﺎﻕ ‪84. CHAPTER‬‬
‫‪ ................................................... 1016‬ﺳﻮﺭﺓ ﺍﻟﺒﺮﻭﺝ ‪85. CHAPTER‬‬
‫‪ ................................................... 1019‬ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ ‪86. CHAPTER‬‬
‫‪ ................................................... 1020‬ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ ‪87. CHAPTER‬‬
‫‪ ................................................... 1022‬ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ ‪88. CHAPTER‬‬
‫‪ ..................................................... 1023‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ‪89. CHAPTER‬‬
‫‪ ....................................................... 1025‬ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ ‪90. CHAPTER‬‬
‫‪ ................................................... 1027‬ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ ‪91. CHAPTER‬‬
‫‪92. CHAPTER‬‬ ‫‪ ..................................................... 1030‬ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ‬
‫‪................................................... 1032‬ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ ‪93. CHAPTER‬‬
‫‪ .................................................... 1034‬ﺳﻮﺭﺓ ﺍﻟﺸﺮﺡ ‪94. CHAPTER‬‬
‫‪ ..................................................... 1037‬ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ ‪95. CHAPTER‬‬
‫‪ ...................................................... 1041‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ‪96. CHAPTER‬‬
‫‪97. CHAPTER‬‬ ‫‪ .................................................... 1044‬ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ‬
‫‪ ..................................................... 1047‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ‪98. CHAPTER‬‬
‫‪ ................................................... 1048‬ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ ‪99. CHAPTER‬‬
‫‪100. CHAPTER‬‬ ‫‪ .............................................. 1049‬ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ‬
‫‪ ................................................. 1050‬ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ ‪101. CHAPTER‬‬

‫‪-6-‬‬
‫‪ ................................................. 1051‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ ‪102. CHAPTER‬‬
‫‪ ................................................ 1052‬ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ ‪103. CHAPTER‬‬
‫‪ ................................................. 1054‬ﺳﻮﺭﺓ ﺍﻟﻬﻤﺰﺓ ‪104. CHAPTER‬‬
‫‪ .................................................... 1055‬ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ ‪105. CHAPTER‬‬
‫‪ ................................................... 1058‬ﺳﻮﺭﺓ ﻗﺮﻳﺶ ‪106. CHAPTER‬‬
‫‪ ................................................. 1059‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﻋﻮﻥ ‪107. CHAPTER‬‬
‫‪ .................................................. 1061‬ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ ‪108. CHAPTER‬‬
‫‪ ............................................... 1062‬ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ ‪109. CHAPTER‬‬
‫‪ ................................................. 1064‬ﺳﻮﺭﺓ ﺍﻟﻨﺼﺮ ‪110. CHAPTER‬‬
‫‪111. CHAPTER‬‬ ‫‪.................................................. 1066‬ﺳﻮﺭﺓ ﺍﻟﻤﺴﺪ‬
‫‪ ............................................. 1068‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ‪112. CHAPTER‬‬
‫‪ .................................................... 1072‬ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ‪113. CHAPTER‬‬
‫‪ ................................................... 1074‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ‪114. CHAPTER‬‬

‫‪-7-‬‬
 PREFACE

The Holy Qur’ân is an ocean of sweet water without shore. Many

become hesitant about plunging into it. Few have delved into it,
appreciating its beauty and its vastness, and tasted its sweetness. It is
the Self-Disclosure of the Mighty, Self-Sufficient, veiled Reality (al-
Haqîqat al-Ghaibîyya ‫)ﺍﻟﺤﻘﻴﻘﺖ ﺍﻟﻐﻴﺒﻴﺔ‬. It is a Divine Discourse in its
absolute purity. Its words are the Speech of the Exalted Deity (Kalâm-
i-Ilâhî ‫ )ﻛﻼﻡ ﺇﻟﻬﻲ‬spoken to a human being - Muhammad (pbuh), the one
who was worthy to hear that Voice, who understood it and conveyed it
to humankind (53:3–5). Its verses are flawless Pearls, a gift from the
Lord of Affluence, of unlimited Grace and immense Mercy (56:75–
82). He is calling you from far and beyond, “I am nearby indeed”
(2:186); I am nearer to you than your jugular vein (cf. 50:16); if you
only pay heed and can listen to His call. He intends to exalt you in
eminence by means of His Commandments (cf. 7:176), bless you with
felicity and sanctify you. He invites you to leave behind your doubts,
your conventional and limiting beliefs, go beyond blind faith, and
follow His way that shall lead you to reach the certainty of the
existence of the All-Merciful, His Awe (55:46), His Magnificent
Greatness, His Grand Kingdom and His Sovereignty, and to raise you
to take a seat in His presence (cf. 28:51; 81:27).
How can your limited intellect know the Limitless and Formless
without His Self-Disclosure and how can you find your way groping
in the utter darkness without a guiding Light? Those who have
pondered on its verses, who have reflected on them with unprejudiced
mind and pure heart, have discovered that guiding Light, which
illuminates the path that leads to the proximity of the True Lord.

I
You can never know His Essence, but He discloses to you some of
His Attributes, which closely adhere to His Essence, and He invites
you to share them with Him. Once you have found the key that
unveils this secret, you will be experiencing His Loving Powers, His
overflowing Generosity, and His Majesty; you will at last overcome
your own inability to know Him.

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
‫ﺽ‬ ‫ﱠ‬
َ ‫ﷲُ ﻧُﻮ ُﺭ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
“Allâh is the Extensive Light of the heavens and the earth [the Light
that envelopes all worlds of bodies and non-bodies, and it leaves no
shadows]” (24:35).
When you open the closed door of your mind to admit this Light, that
Light shall enter and shine on your heart and illuminate it. You will
feel that you are sitting in His Company. “When you extend your
graceful arms with cupped hands towards Him, you can look at all that
amorous light you can catch that will lift your soul and let your soul
get loose” (Hâfiz Shîrâzî).

II
 INTRODUCTION

Qur’ân is the Word of God in its original purity. It was revealed to the
Prophet of Islam (pbuh) in Arabic. This was his language, the
language of Makkans of his time, and the language of the Bedouins of
the Arabian Desert. A characteristic of their language - the classical
Arabic and of the Holy Qur’ân, is Ellipticism (î‘jâz). In an elliptical
construction, a word or phrase implied by context is omitted from a
sentence, usually because it appeared shortly before or could be a
repetition. The elliptical style of the Holy Qur’ân exhibits extreme
economy in Divine Speech and Writing. Its language shifts drastically
between a highly “poetic” diction and metaphors and a “self-
understood” sequence of the Message. It deliberately omits
intermediate thoughts and words, and thereby focusing concisely on
the core idea. This ellipticism was the integral part of the language of
the Bedouins of the Arabian Desert, which reached its utmost
perfection in the Holy Qur’ân.
In order to render the Qur’ân’s style into ordinary prose, the exegetes
of the Holy Qur’ân had to provide missing links which are commonly
interjected into the text in the form of frequent interpolations between
parentheses. Otherwise, the Arabic phrases would lose their life and
sense. A word-to-word translation in ignorance of these stylistic
peculiarities, the grammar and sentence construction of the language
of the Holy Book would often jumble the verses, render them
meaningless, and make the Book seem confused. This subject has
been dealt with in Dalâ’il al-I‘jâz by Abû Bakr ‘Abd al-Qâhir bin
‘Abd al-Rahmân al-Jurjânî [Maktabat al-Qâhirah, Egypt, 1969].
Another powerful feature of the Qur’ânic and classical Arabic is the
derivation of its vocabulary from its root alphabets. All root words of
this language, without any exception, are composed of either one

III
 INTRODUCTION

letter or a combination of two, three, and extremely seldom of four

alphabets. For example, the alphabet alif is used for asking questions
(“â” sound); alphabet mîm ‫ ﻡ‬similarly, as in mâ ‫( ﻣﭑ‬what?) and mann ‫ﻣﻦ‬
(who?). Lâm ‫ ﻝ‬is often used for negation, as in la ‫( ﻻ‬no) and lâmm ‫ﻟﻢ‬
(not). Imâm Râzî says that Arabs would name things after letters; for
example, money as ‫ﻉ‬, clouds as ‫ﻍ‬, and fish as ‫ﻥ‬. In short, the letters of
the Arabic alphabet are words, and each one of them has its own
simple meaning [see also commentary on verse 2:1, p. 278]
Another characteristic of this language is that many words with
similar letters either agree in meaning or are approximate in it. For
example, where in a word, nûn ‫ ﻥ‬and fâ ‫ ﻑ‬come together, their
combination gives an indication of the meaning of khurûj ‫( ﺧﺮﻭﺝ‬-
going out or letting out); like nafara ‫( ﻧﻔﺮﺍ‬to go out in a group; to run
away from fight; go forth from any business); nafatha ‫( ﻧﻔﺚ‬- to blow
on a thing and spit out of the mouth; to whisper out evil suggestion).
Nafaha ‫( ﻧﻔﺢ‬- to blow out; to diffuse and disperse). Nafakha ‫( ﻧﻔﺦ‬- to
blow or breathe out). Nafaqa ‫( ﻧﻔﻖ‬- to come out of a hole or tunnel).
Nafida ‫( ﻧَﻔِﺪ‬- consumed out; spent out) and nafadha ‫( ﻧﻔﺬ‬- to escape; to
go beyond; to pass through a place). Also, for example, where fâ ‫ﻑ‬
and lâm ‫ ﻝ‬combine in a word, the combination indicates the meaning
of “opening up”, such as falaqa ‫( ﻓﻠﻖ‬- to split open; break of a day; to
cleave through the darkness); falaha ‫( ﻓﻠﺢ‬- to cleave a thing; to unfold
something in order to reveal its intrinsic properties; to till and break
open surface of the earth and make its productivity powers active),
and falaja ‫( ﻓﻠﺞ‬- to split; to open up water reservoirs into water
channels).
Mostly three consonants form the root of each Arabic word, and the
permutation of these root elements opens up a rich and complex world
of meanings and associations. The door opens for the student of the
Holy Qur’ân to a wealth of potential meanings, both lexicological and
symbolic, for every word or phrase. It is from here that masters in
literature know that many a time the Arabs use one word in different
shades of meaning by substituting similar letters as is found in daqq

IV
 INTRODUCTION

ٌ ‫ ﺩ‬and dakk ‫ﻙ‬

‫ﻕ‬ ٌ ‫( ﺩ‬to knock; to crush and broken into pieces;), and in laj
‫ ﻟﺞ‬and laz ‫( ﻟﻆ‬to insist). This is the science of the language of the
Arabs of the time of the Holy Prophet (pbuh). Many of those who
have studied modern Arabic are fallen short of understanding these
minute details in classical Arabic of the Holy Qur’ân.
The fluent transition between the root meaning of a word and the full
range of its semantic extensions is another characteristic of Divine
Speech. The eloquence of the Arabic language in the Holy Qur’ân
radiates from every page, and in every chapter, every verse, and every
word. You are encouraged to open your mind to the full spectrum of
interpretations of any word with the help of its root word, as long as
there is evidence and logic for those interpretations, evidence based on
the various uses of that word in the Holy Book at various places and
in different contexts.
What has been said so far, our intention is simply to alert the reader of
the difficult task confronted by great exegetists of the Holy Qur’ân,
and the fact that the human knowledge cannot fully fathom and
comprehend the words (kalimât) of the All Mighty God:

ُ ‫ﺕ َﺭﺑﱢﻲ ﻟَﻨَﻔِ َﺪ ْﺍﻟﺒَﺤْ ُﺮ ﻗَﺒ َْﻞ ﺃَﻥ ﺗَﻨﻔَ َﺪ َﻛﻠِ َﻤ‬

‫ﺎﺕ َﺭﺑﱢﻲ‬ ِ ‫ﻗُﻞ ﻟﱠﻮْ َﻛﺎﻥَ ْﺍﻟﺒَﺤْ ُﺮ ِﻣﺪَﺍﺩًﺍ ﻟﱢ َﻜﻠِ َﻤﺎ‬
‫َﻭﻟَﻮْ ِﺟ ْﺌﻨَﺎ ﺑِ ِﻤ ْﺜﻠِ ِﻪ َﻣ َﺪﺩًﺍ‬
Say, If every ocean became ink for (recording) the words and
creation of my Lord, surely, the oceans would be spent up before
the words and creation of my Lord came to an end, even if we
brought to add (therewith) as many more (oceans).(18:109)
The exegesis (tafsîr‫ )ﺗﻔﺴﻴﺮ‬of the Holy Qur’ân involves explaining the
message of the Qur’ânic verse, clarifying its import, and discovering
its significance. Tafsîr of the Holy Qur’ân was one of the earliest
academic activities in Islamic history; it began with the Divine
Revelation: “We have sent to you a great Messenger from among
yourselves who recites to you Our Messages and purifies you and
teaches you the Book and the wisdom and teaches you what you did

V
 INTRODUCTION

not know” (2:151). The Holy Prophet (pbuh) was himself the first
exegete. He explained and put into practice the Divine Commands.
After his death, his Companions—those close to him, such as Abû
Bakr(rz), ‘Umar(rz), ‘Alî(rz), ‘Uthmân(rz), his wife ‘Âishah(rz), and
others—narrated how the Holy Prophet (pbuh) explained through his
actions and behaviour the Qur’ânic verses and their injunctions. Later,
young Companions of the Prophet (pbuh)—such as Ibn ‘Abbâs,
‘Abdullah Ibn ‘Umar, Ubayy ibn Ka‘b—took up this task.
In the early days, exegetes of the Holy Qur’ân confined themselves to
explaining the practical aspects of its injunctions, the background of
its revelation, and occasional interpretation of one verse with the help
of another. This was a suitable approach, since the people who were
listening to the Holy Words were Arabs, who were well acquainted
with the Arabic expressions spoken in those days and understood well
what was being conveyed to them. If the verse concerned historical
events or contained such concepts as genesis or resurrection, then
sometimes a few sayings (Traditions or ahâdîth) of the Holy Prophet
(pbuh) were needed to make its meaning clear. This was also the style
of the disciples of the Companions—such as Mujâhid, Qatadah,
Sha‘bi, Suddî, and others, who lived in the first century of Hijrah.
Mu‘tazilî (al-Mu‘tazillah ‫ )ﺍﻟﻤﻌﺘﺰﻟﺔ‬theology originated in Basrah (Iraq)
about a hundred years after the death of the Holy Prophet (pbuh),
when Wâsil ibn Atâ left the teaching sessions of Hasan al-Basrî after a
theological dispute. Wâsil ibn ‘Ata, also known as al-Ghazzal, was
born probably around the year 80 AH / 699 CE and died in 131 AH /
748 CE. He is considered by the Mu‘tazilî biographers to be the
founder of the their school. The Mu‘tazilî considered themselves to be
rationalists. They debated philosophical questions such as whether the
Qur’ân was created or eternal, whether Gods Attributes in the Qur’ân
were to be interpreted allegorically or literally, whether humans had
free will or their fate was predestined, whether evil had been created
by God, and whether sinning believers would face eternal punishment
in hell.

VI
 INTRODUCTION

The Hanbali school was founded by Ahmad ibn Hanbal (164–241 AH

/ 780–855 CE) about eighty years later. His views were later upheld
by Muhammad ibn ‘Abd al-Wahâb in his various works on theology
(the Wahâbi School) and are now prevalent in Saudi Arabia and most
Gulf states. Today Wahhabism had slipped from the center of Sunnite
orthodoxy to the margin, claiming to fix all the norms and rules. The
Hanbali school teaches that salvation depends on ones believing in the
apparent meanings of the Qur’ân and the Traditions. It avoids delving
into extensive theological and philosophical speculation. This school
explains Islam and Qur’ân with the help of the Traditions ascribed to
the Companions of the Holy Prophet (pbuh) and their disciples. It
looks only into the literal value of the words, and it leaves any
questionable verses of the Qur’ân simply as they are, accepting the
statements as they occur, without extending much effort to explain or
expand upon them. You cannot, for example, cast doubt on the literal
reading of the transformation of the “staff of Moses” into a snake.
Interpreting stories that seem implausible, in the way in which they
are presented, is perceived as a challenge to the divine word.
Metaphor is little appreciated by its juris consults. Its adherents have
closed the scriptural space and defend their belief with such verses as:
“We believe in it, it is all from our Lord” ‫( ﺁ َﻣﻨﱠﺎ ﺑِ ِﻪ ُﻛﻞﱞ ﱢﻣ ْﻦ ِﻋﻨ ِﺪ َﺭﺑﱢﻨَﺎ‬3:7).
Thus no rereading is possible and anybody who attempts to do so
leaves himself open to heavy sanctions.
When Islam spread well beyond the Arabian Peninsula, and Muslim
empires were established in the Middle East, India, Central Asia,
North Africa, and the Iberian Peninsula, some non-Muslim zealots
wrote biographies of the Holy Prophet (pbuh) and accounts of his
sayings in order to confuse Muslims and discourage non-Muslims
from adopting the new faith. Such zealots as al-Wâqidî (d. 207 AH /
822 CE; Kitâb al-Maghâzî), his student and secretary Ibn Sad (d. 230
AH / 845 CE; Kitâb al-Tabakât al-Kabîr), and Ibn Ishâq (d. 150–159
AH / 761–770 CE) composed fake biographies and “Traditions”. The
following individuals, considered “theologists” by some, were
notorious in forging Traditions: Ibn ‘Abd al-Ihyâ in the city of al-
VII
 INTRODUCTION

Madînah, Muqted bin Salâm in Khurasân, Muhammad bin Zaid in

Syria, Ibn ‘Alî Aufa Kûfi, Ahmad al-Zubairî, Ibn Akshah, and Ibn
Taimûr. They invented Traditions indiscriminately to adorn their
writings, according to what they deemed the need of their society and
their creed. They fabricated the sayings of the Holy Prophet (pbuh),
added stories to his life, and twisted what he said in a way that suited
the fancies of newly converted Muslims.
Some Muslim Tradition (ahâdîth) collectors copied these stories
because of their Christian background or their own lack of sound
knowledge. Typically, they would quote from the lores of previous
nations – stories that were circulating in those parts of the world or
that were described in the Bible—such stories as the creation of
Hawwâ (Eve) from Âdam’s ribs or the ascent of ‘Îsâ (Jesus) to
heaven—and fitted them into Qur’ânic verses. They included in their
exegesis the “sins” of Prophets mentioned in the Holy Bible, contrary
to what the Holy Qur’ân teaches. Such biblical stories (isrâiliyât)
crept into the beliefs of simple-minded Muslim religious teachers and,
through them, to ordinary Muslims. These isrâ’îliyât are still prevalent
among many Muslims. The fabricators committed their mischief to
create discord among the Muslims and to misinform the non-Muslims.
What they left behind was chaos and nonsense, contrary to the basic
spirit of Islamic and Qur’ânic teachings. Their writings are still
favourite sources for Christian historians and storywriters, but they are
never referenced in the works of serious, informed Muslim historians.
Toward the end of the Umayyah period and well into the ‘Abbâsid
era, Greek philosophical texts were translated into Arabic, which
influenced Muslim religious thought. Muslim philosophers tried to fit
into the divine verses the principles of Greek philosophy, which itself
was a confused and self-contradictory hodgepodge. Without hesitation
they considered the emerging but rudimentary scientific knowledge of
astronomy, physics, and other related subjects as the absolute, final
truth, to which the exegesis of the Qur’ân had to conform.

VIII
 INTRODUCTION

The Shî‘a belief emerged after the Prophets (pbuh) death in 10 AH /

632 CE. From the very start, this belief was based on Traditions—for
example, “I am leaving behind among you two precious things: the
Book of Allâh and my progeny, my family members, and these two
shall never separate from each other”. The emergence of the Shî‘a as a
separate sect within the Muslim community, in opposition of the
Caliphs, dates to the Battle of Karbala in the year 61 AH / 680 CE,
and the first Shî‘a government was established in North Africa under
the Fâtimids (296–567AH / 909–1171CE). The Shî‘a school of
thought today includes many different groups holding various
theological tenets, spiritual dogmas, philosophical beliefs, and schools
of jurisprudence.
Before the end of the third century of the Islamic calendar, the Muslim
society had split into several schools of thought and sects, and it has
continued to split up well into modern times. Intellectual chaos has
prevailed in the Muslim world. New sharî‘a laws have been invented
to legitimize the rulers. Muslims have continued to differ with one
another in nearly every aspect of religious belief and they still
continue. The meanings of the abbreviated letters before some
chapters of the Holy Qur’ân (fawâtih or al-Muqatt‘ât) and the Names
and Attributes of Allâh and His actions have been under dispute; there
has been conflict about the reality of the heavens and the earth; and
there have been controversies about the decree and the divine measure
(predestination, al-Qadzâ wa al-Qadr). Muslims have differed about
aspects of reward and punishment, and they have differed on the
history of Prophets such as Jesus (Îsâ) and even their own Prophet
(pbuh). They differed and fought on the position of the Companions
of the Holy Prophet (pbuh) such as Abû Bakr(rz), ‘Umar(rz), ‘Alî(rz),
‘Uthmân (rz), his wife ‘Âishah(rz) and his daughter Fâtima(rz), and
others. Some Companions of the Holy Prophet Muhammad (pbuh)
were raised to the levels of “prophethood” – flawless, sinless,
innocent and holy, or almost to divine status, god incarnates, as in the
case of ‘Alî by some sects. Other Companions were degraded to a
status they never deserved. The Muslims fought on these differences
IX
 INTRODUCTION

and are still fighting today. Not a single subject relating to religion has
been left without discord, and each group has insisted that only the
tenets it holds represent the genuine Truth.
Of course, this divergence has showed itself in interpretations of the
Holy Qur’ân. Every group has tried to support its views and opinions
from the Holy Book, and its exegesis has served this purpose. They
remain divided among themselves, and they have divided the Muslim
ummah (nation) into sects; each group has clung to the verses and the
Traditions that seem to support its belief and has tried to explain away
whatever is apparently against it. They have not cared about what the
Qur’ân says; rather they have been concerned rather how a particular
verse might be explained so as to fit into their personal beliefs or the
views of their particular school of thought. In this way, explanation
has turned into adaptation, and the Holy Qur’ân’s manifest meanings
have been sacrificed for self-serving “interpretations”. All this has
become the root cause of the contradictions in Qur’ânic explanations
and has been the main cause of sectarian differences; such blind
following has caused national or tribal prejudice, which often led to
bloodshed and civil strife.
In response to the intellectual chaos that started to spread in the third
century after, the Ashʿarî (‫ﺍﻷﺷﻌﺮﻳﺔ‬, al-Ashaʿriyya) school of thought
emerged. This school was founded by Abû al-Hasan al-Ashʿarî (d.
324 AH / 936 CE). It arose initially as a reaction to the Mu’tazilî
school of thought, some of whose beliefs seemed strange to many
Muslims and in contradiction to previously held opinions and
practices. The Ashʿarî School developed further during the fourth and
fifth centuries AH (tenth and eleventh centuries CE). The movement
was an attempt not only to purge Islam of all non-Islamic elements
that had quietly crept into it but also to harmonize the religious
consciousness with the religious practice at the time of the Holy
Prophet (pbuh). In defense of the authority of Divine Revelation as
applied to theological subjects, the Ashʿarî School used a dialectical
approach to resolve disagreement. This approach later laid the

X
 INTRODUCTION

foundation of Tasawwuf. As opposed to the rationalist Mu’tazilî, and

in opposition to the extreme orthodox class. Basically, tasawwuf
consists of dedication to worship, a total dedication to Allâh, the Most
High, and disregard for the finery and ornaments of the world. The
spirit of tasawwuf has always been present in Islam. The term
tasawwuf was not known to the Companions of the Holy Prophet and
the first generation of Muslims, though this was their general practice.
In time, Sufism arose from within tasawwuf in the second and third
centuries AH (eighth and ninth centuries CE) as an ascetic movement.
Sufism cannot be traced back to any single person as its founder. The
sûfî (‫ﻲ‬ّ ِ‫ )ﺻُﻮﻓ‬movement consists of fraternal orders wherein leaders
train and assist disciples in the mastery of Sufism’s philosophical
principles and ritual practices. Its followers claimed to adhere to
tasawwuf, but they often deviated from the original practice, the
practice of the Holy Prophet (pbuh) and his Companions. Christianity
had a clear impact on the practices and explications of Sufism; in fact,
Christian, Hindu, and Buddhist asceticism and monasticism were
essential features of the landscape in which Sufism was formed and
later practiced. Some sûfî orders made music central to their practice;
others introduced narcotics to reach the “exalted state.” Some,
influenced and impressed by the practices of music in temples and
churches, and later by Western thought, propagated the notion that
sûfî philosophy is universal in nature, that its roots predated the rise of
both Islam and Christianity. All such adherents have misunderstood
tasawwuf, and they have deviated from the noble path to Divine
Knowledge.
By the year 250 AH (about 860 CE), five schools of thought were
being popularized and patronized in the regions controlled by the
‘Abbâsid Caliphate. They were founded by renowned Islamic scholars
and such noble personalities as Imâm Ja‘far ibn Muhammad al-Sȃdiq
(‫ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﺼﺎﺩﻕ‬, 83–148 AH / 702–765 CE), Imâm Abû
Hanîfah ‫( ﻧﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺯﻭﻁﺎ ﺑﻦ ﻣﺮﺯﺑﺎﻥ‬80–148 AH / 699–767 CE),
Imâm Mâlik bin Anas ‫ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬, 93–179 AH / 711–795 CE), Imâm

XI
 INTRODUCTION

Shâfi‘î (Abû ‘Abdullâh Muhammad bin Idrîs al-Shâfi‘i ‫ﺍﺑﻮﻋﺒﺪﷲ ﻣﺤﻤﺪ ﺑﻦ‬
ّ ‫( ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌ‬150–204 AH / 767–820 CE) and Imâm Hanbal (Ahmad
‫ﻲ‬
bin Muhammad bin Hanbal Abû ‘Abdullâh al-Shaibânî ‫ﺍﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ‬
‫( ﺣﻨﺒﻞ ﺍﺑﻮ ﻋﺒﺪ ﷲ ﺍﻟﺸﻴﺒﺎﻧﻲ‬164–241 AH / 780-855 CE).They were the
learned of their time, and there is nothing wrong in their approaches to
explain and interpret the Divine Book; however, their followers
should not insist that the approach and interpretation of their imâms
should be considered the only true foundation of exegesis, from which
no deviation can be allowed. Such an insistence will limit the vast
meanings and the immense knowledge embedded in the Divine
Words.
Allâh taught the Holy Qur’ân to His Prophet (pbuh) and appointed
him as the Teacher of His Book: “He it is Who has raised among the
Arabs a grand Messenger (who hails) from among themselves, who
recites to them His revelations to rid them of their impurities and
teaches them the Book and Wisdom” (62:2). Thus, the Holy Prophet
(pbuh) was the first exegete. He was an Arab and spoke to his
followers and taught them what had been revealed to him in his own
language, which was also their language. His language was the Arabic
of that time, what we today call “classical” Arabic. The Arabic of the
Holy Qur’ân is the “most eloquent speech,” as the very Qur’ânic
Word ‘arabiyyan (see 12:2) in its literal sense means (Lane, Arabic-
English Lexicon). One of the essential ingredient of eloquence is that
the talk should be free from obscurity and abstruseness. Therefore,
there should not be a single verse that is obscure or abstruse, and there
should not be a single sentence in the Holy Book that forces the mind
to wander in search of its meaning. There should not be any verse that
can be considered “ambiguous,” “contradictory,” or “abrogated”
because of some apparent contradiction in its meaning. Allâh says:
“Indeed, We have made the Qur’ân easy for admonition and to
understand, follow and remember” (54:17), and again: “Verily, We
have made it a Qur’ân, such (a Scripture) that brings (the nations)
together, and (a Scripture) eloquently expressive so that you may
make use of your understanding” (43:3). Therefore, no verse should
XII
 INTRODUCTION

be assigned a meaning that would bring people apart, create discord,

or become a source of bloodshed. Such contradictions would be
created by giving the Qur’ânic Words ambiguous and inconsistent
meanings.
Though, Arabic is still spoken in the Arab world, it is no longer the
Arabic of the time of the Holy Prophet (pbuh). Names of objects are
constantly changing, and the language is developing with new
discoveries and with the passage of time. An object from the days of
the Prophet (pbuh) has little in common (except its name) with an
object having the same purpose or use that has been invented in our
time. The same applies to translations of the Qur’ân that use modern
Arabic incorrectly to apply inappropriate contemporary explanations
to words and concepts that were used in the time of the Holy Prophet
(pbuh). To understand and adhere to the original message of the Holy
Qur’ân, you need to go back to the Arabic of the time of the Holy
Prophet (pbuh) and leave aside the lexica of Modern Arabic.
Khalîl bin Ahmad (d. 169 AH / 786 CE) was the first to start
composing the Arabic classical words in his monumental work Kitâb
al-‘Ain. After him, several dozen books on Arabic grammar and on
Arabic words and their meanings were compiled. The list of credible
classical Arabic dictionaries is long. Today, the best available books
are Lisân al-Arab by Mukarram bin Manzûr; Masâdir by Yahya bin
Abû Bakr, Tâj al-‘Arûs by Murtadza Balgrâmî; Mu‘jam Maqâiysi al-
Lughah. Cairo, 1371 AH. by Fâris Qazwinî; Al-Qâmûs by Majd al-
Dîn Abû Tâhir Muhammad bin Yaqûb, and Al-Mufradât fî Gharâib
al-Qur’ân by Abû al-Qâsim Husain al-Râghib. There are a dozen
more that can be regarded as credible and authentic. William Edward
Lanes Arabic-English Lexicon is the most authentic translation of
Lisân al-Arab. Dictionaries of Modern Arabic are not suitable for
translating the Holy Qur’ân or for basing a religious argument on
them.
Even mastering classical Arabic and having access to classical Arabic
dictionaries, however, is not sufficient for writing a Qur’ânic exegesis.

XIII
 INTRODUCTION

There are inherent dangers in basing an entire explanation on

etymological usages. Terms such as salât, saum, zakât, imân, hajj and
others can be understood and explained only in the right context of the
practice (Sunnah al-‘Ibȃdiyyah ‫ ) ُﺳﻨٌﺔ ﺍﻟﻌﺒﺎﺩﻳﺔ‬of the Holy Prophet (pbuh);
(see 62:2). Moreover, one must be careful when rendering terms and
expressions in the sense they have acquired after Islam had been
institutionalized in countries outside the Arabian Peninsula. For
instance, when the contemporaries of the Holy Prophet (pbuh) heard
the word Muslim, they understood it as denoting “one who surrenders
to Allâh and His laws.” In 3:67 Abraham (Ibrâhîm) is spoken of as the
one who surrendered himself to God (‫) َﻛﺎﻥَ َﺣﻨِﻴﻔًﺎ ﱡﻣ ْﺴﻠِ ًﻤﺎ‬. Similarly, in
verse 3:52, the disciples of Jesus (‘Îsâ) said, َ‫ﺎ¶ِ َﻭﺍ ْﺷﻬَ ْﺪ ﺑِﺄَﻧﱠﺎ ُﻣ ْﺴﻠِ ُﻤﻮﻥ‬
‫ﺁ َﻣﻨﱠﺎ ﺑِ ﱠ‬
“We have believed in Allâh. Bear witness that; we are the submitting
ones (to His will).” To both common people and modern scholars, the
term Muslim denotes the followers of the Holy Prophet (pbuh).
Similarly, the term kâfir‫ﻛﺎﻓﺮ‬, which originally meant the “one who
hides (the truth)”, has become “unbeliever” in conventional
translations and usage. The same is the case with the word jihâd ‫ﺟﻬﺎﺩ‬
(to exert ones efforts), which has nothing to do with “holy war.” Many
Muslims, whether they claim to be liberal, modernist, or traditional,
refuse to let the revealed text speak for itself.
Consensus (ijmâ’ ‫)ﺇﺟﻤﺎﻉ‬, or unanimous agreement of the community
on the meaning of a Qur’ânic verse, is also not always the right
approach for determining the genuine meaning of a particular verse.
Ijmâ’ was the consensus among the Companions of the Holy Prophet
(pbuh), not a consensus among the “Learned” (‘ulemâ ‫ )ﻋﻠِﻤﺎء‬of the
later generations (Ibn Hazm). Even unanimous agreement of the
community, determined by the votes of its legal specialists, or
‘muftis’, does not have the authority of sharî‘a ‫( ﺷﺮﻳﻌﺔ‬Qur’ânic Law)
and does not guarantee genuine meaning. The ijmâ’ of later periods
can offer only an opinion on a special situation, a situation that was
absent at the time of the Holy Prophet (pbuh). Moreover, ijmâ’ was
not seen among the Companions of the Holy Prophet (pbuh), except
on a limited number of subjects and occasions. Decisions based on
XIV
 INTRODUCTION

qiyâs (conjecture) and ijmâ’ (consensus) should not add to the

injunction of Divine Law (sharî‘a), which is clearly defined in the
Holy Book. Labels (fatwâh) given by the ulema and the ‘muftis’ on a
particular issue—what is forbidden (harâm), allowed (halâl),
obligatory (faradh), or discouraged (makrûh)—cannot be part of
sharî‘a (Qur’ânic Law) if they are not clearly mentioned in the Holy
Qur’ân.
In the Holy Qur’ân we read that only those who lead righteous lives
and possess purity of heart come closer to its meanings (see 56:79).
Personal opinion (tafsîr bi-rây) has no place in Qur’ânic exegesis.
Allâh says, “The responsibility of explaining it lies again on Us”
(75:19), and, “We have revealed to you this perfect Book explaining
every (basic) thing and (which serves as) a guidance and a mercy, and
(gives) good tidings to those who submit (to God)” (16:89). Therefore,
to explain any particular verse with the help of other relevant verses is
a better way for understanding the Qur’ânic Message. Meditating on
their meanings provided by Muslim Saints and Scholars of high
caliber (al-Râsikhûn fîl-’Ilm, ‫ﺍﻟﺮﱠﺍ ِﺳ ُﺨﻮﻧَﻔِﻲ ْﺍﻟ ِﻌ ْﻠﻢ‬, and ûl al-Albâb, ‫;ﺃُﻭﻟُﻮ ْﺍﻷَ ْﻟﺒَﺎﺏ‬
3:7) is another way.
Some verses of the Holy Qur’ân contain statements that are clear and
understandable to a reader (3:7). There are other verses in which, at
first sight, only the exterior of the words are apparent, and
explanations are required to reach the deeper meanings. Their veils are
lifted and their meanings are disclosed, however, to those who see the
Divine Reality in their hearts (al-Râsikhûn fîl-‘ilm, ‫ ﺍﻟﺮﱠﺍ ِﺳ ُﺨﻮﻥَ ﻓِﻲ ْﺍﻟ ِﻌ ْﻠﻢ‬,
and ûl al-Albâb, ‫ ; ﺃُﻭﻟُﻮ ْﺍﻷَ ْﻟﺒَﺎﺏ‬3:7). Such a witness of this unveiling is a
Gnostic (Ahl al-Wahî, recipient of Divine Revelations), Ahl al-Kashaf
(recipient of Divine Visions), and Ârif bil-Allâh (those who have been
blessed with Divine Knowledge). These are the people who receive
divine guidance and whose inner eyes recognize the meanings hidden
in the Divine verses. The Most Exalted God has chosen them as He
says, “Allâh singles out for His mercy whomsoever He wishes (to
receive His mercy),” (2:105) and “He grants wisdom to whomsoever

XV
He will” (2:269). Those who do not see this reality in their hearts
accuse those who are following the Illuminated Path of attempting to
impose specific interpretations. You should remain silent if you
cannot understand the subtlety of the veiled verses. Their explanation
should be left to the people of unveiling, not to those who are using
their conjecture (qiyâs ‫)ﻗﻴﺎﺱ‬.
It is for this reason that the explanations given by the imâms of the
era, the Saints (auliyâ and autâd), and the mujaddadîn (the Reformers
appointed by God) and muhaddathîn (those with whom God spoke)
are of great help in understanding the Qur’ânic message (see 56:79).
Many of these people are well known in Islamic history. Such people
received Divine Knowledge and Divine Wisdom directly from Allâh
because of their proximity to Him. Allâh held Divine Converse
(mukâlima) with them, and through them some of the hidden Divine
Knowledge was unveiled, the Qur’ânic Wisdom made known, and the
intricate questions of the era were resolved.
The Holy Qur’ân is a “clear exposition (of the truth) for humankind
(to follow) and a (means to) guidance” (3:138), a “clear light” (4:174),
and a “perfect Book explaining every (basic) thing” (16:89), so you
should rely on this guidance and this light and ensure that its verses
are illuminated by the verses themselves. Allâh has sent the Holy
Qur’ân as “guidance for all the peoples” (3:96) and as “discrimination
(between right and wrong)” (2:185). Is it conceivable that it would not
guide people aright with its own light, in that it is their most important
need? Why should such a guidance and clear light misguide and
confuse and the religion that calls itself Islam – the “Religion of
Peace” should create discord and cause bloodshed?

◌ۚ َ‫ﺃَﻓَ َﻼ ﻳَﺘَ َﺪﺑﱠﺮُﻭﻥَ ْﺍﻟﻘُﺮْ ﺁﻥ‬

“Why do they not ponder over the Qur’ân?” (4:82).

XVI
 REFERENCES

Works mentioned in this list have been published in many editions

and in several countries. Many have been translated into other
languages, including English. Therefore, mentioning any particular
edition would be of little use for the reader. Other references that exist
in identifiable, authentic editions are specified within the text. The
explanation of Qur’ânic verses by classical commentators referred to;
appear in the context of the commentary of that particular verse.
Titles of the referred books are in italics. The bolds in the list below
are used when the works are quoted in the texts. When the author has
more than one book, the title of the book is given in italics, otherwise
only the author is referred.
We have adhered to the English translation of the Holy Qur’ân by
Amatul Rahmân Omar and Abdul Mannân Omar based on the
explanation by Nooruddîn. Wherever we deviate from this translation
for the sake of explanation, we have inserted those words in straight
brackets.
When a Qur’ânic verse is quoted, only the relevant part of the verse is
presented with its English translation. For complete verse and its
translation into English, the reader is recommended to refer to the
English Translation of the Holy Qur’ân by Ms. Amatul Rahmân Omar
and Abdul Mannân Omar. Reference to the Qur’ânic verses begins
with chapter number followed by a colon and the verse number; for
example 25:30 would mean chapter 25 verse 30. Arabic words appear
in italics within the text. References to Biblical quotes are with single
dots (e.g. Mark 5.15).

XVII
 REFERENCES

Abû Dâ’ûd Sulaimân al-Ashath (d. 275 AH /889 CE): Kitâb al-
Sunnan
Mahmûd al-Âlûsî (d. 1270 AH /1854 CE): Rûh al-Ma‘ânî
‘Abdullâh Ibn ‘Umar al-Baidzawî (d. 516 AH /1122 CE): Anwâr al-
Tanzîl wa Asrâr al-Tâwîl
Abû Bakr Ahmad Ibn Al-Husain al-Baihaqî (d. 458 AH /1066 CE):
Kitâb al-Sunan al-Kubrâ’
Husain bin Mas‘ûd al-Baghawî (d. 516 AH./1122CE), Ma‘âlim al-
Tanzîl (Tafsîr al-Baghawî)
Abû Hayyân Gharnâtî (d. 745 AH /1344 CE): Bahr al-Muhît
Muhammad Ibn Ismâ‘îl al-Bukhârî (d. 256 AH /870 CE): al-Jâm‘i al-
Sahîh
‘Alî Ibn ‘Umar al-Dârqutnî (d. 385 AH / 995 CE): Kitâb al-Sunnan
Abû Hâmid Muhammad ibn Muhammad al-Ghazâlî (d. 505 AH /
1111 CE): Ihyâ ulûm al-Dîn
Nasar al-Hurainî (d. 817 AH /1414 CE): Qâmûs al-Muhît
Ibn Muslim Abû al-Husain ibn al-Hajjâj (d. 261 AH/875 CE): Sahîh
Muslim
Abû ‘Abdullâh Muhammad ibn ‘Alî ibn Muhammad Ibn al-‘Arabî
al-Hâtimî al-Tâî (d. 638 AH/1240 CE): Fatûhât al-Makîyya,
Tarjumân al-Ashwâq, Kitâb al Ajwibah, Fusûs al-Hikâm.
Shams-al-Dîn Muhammad Hâfiz Shîrâzî (d. 791 AH/1389 CE):
Ghazals
Ahmad Ibn ‘Alî Ibn Hajar al-Asqalâni (d. 852 AH /1449 CE): Fath
al-Bârî fî Sharh Sahîh al-Bukhârî
Ahmad Ibn Muhammad Ibn Hanbal (d. 241 AH /855 CE): al-Musnad

XVIII
 REFERENCES

Abû Muhammad ‘Alî ibn Ahmad ibn Sa‘îd Ibn Hazm al-Andlusî (d.
456 AH / 1063 CE): al-Muhalla (Cairo, 1347 AH /1928 CE),
Abû Ja‘far Muhammad Ibn Jarîr Tabarî: Jâmi al-Biyân fî Tafsîr al-
Qur’ân (d. 310 AH / 923CE)
Abû Nasir Ismâ‘îl ibn Hammad Jauharî (d. 393 AH/1003 CE): Sihâh
al-Lughat
Abû Bakr Abdul al-Qâhir Ibn Abdul al-Rahmân al-Jurjânî: Dalȃ’il
Ijâz (Maktabat al-Qâhirah, Egypt, 1388 AH/1969 CE)
Abû al-Fidâ Ismâ‘îl Ibn Kathîr (d. 774 AH/1372 CE): Tafsîr al-
Qur’ân (unabridged edition, Cairo)
William Edward Lane: Arabic-English Lexicon (London, 1279 AH /
1863 CE)
Abû al-Fadzal Muhammad ibn Mukarram Ibn Manzûr al-Ifrîqî (d. 711
AH /1312 CE): Lisân al-‘Arab
Abû al-’Abbâs Muhammad bin Yazîd al-Mubarrad (d. 288 AH/898
CE): al-Muhît fî Lughat; al-Kâmil fî al-Lughat
Abû al-Qasim Ismâ‘îl ibn al-Ibadh al-Sâhib (d. 386 AH/996 CE): al-
Muhît fî al-Lughat
Sheikh Ismâ‘îl Haqqi al-Barûsawi al-Naqshbandî (d. 521 AH/ 1127
CE): Rûh al-Bayân fi Tafsîr al-Qur’ân
Abû ‘Abdullâh Muhammad Ibn Qayyim al-Jawziyyah (d. 751 AH /
1350 CE): Zâd al-Ma‘âd fî Hajj Khair al-‘Ibâd
Abû Abdullâh Al-Qurtubî, Al-Jâm‘i al-Ahkâm al-Qur’ân (d. 720
AH/1230 CE
Abû al-Qâsim Husain al-Râghib (d. 503 AH /1110 CE): al-Mufradât
fî Gharâib al-Qur’ân
Ibn al-Fadzal Muhammad Râzî (d. 606 AH /1210 CE): al-Tafsîr al
Kabîr

XIX
 TRANSLITERATION

Jalâl al-Dîn Muhammad Balkhî Rûmî (d. 671AH/1273CE):

Mathnawî, Fîhi ma Fîhi
Muhammad Ibn ‘Alî al-Shaukânî (d. 1255 AH /1839 CE): Nail al-
Autâr Sharh Muntaqâ al-Akhbâr (Cairo, 1344 AH /1926 CE)
Al-Murtadzâ al-Husainî al-Zabîdî (d. 1205AH/1790 CE): Tâj al-
‘Arûs
Jalâl-ud-Din Abû al-Fdzal ‘Abdur Rahmân Ibn Abû Bakr Sayyûtî
(d.911 AH/1505 CE): Al-Durr al-Manthûr fi Tafsîr bil-Mathûr; Al
Itiqân fi Alûm al-Qur’ân
Taqî al-Dîn Ahmad Ibn Taymîyyah al-Harrânî (d. 728 AH/1328 CE):
Tafsîr Sit Sawar; al-Fatâwah
Abû ‘Îsâ Muḥammad ibn al-Sulamî al-Tirmidhî (d. 279 AH/892 CE):
Jam‘i-Tirmidhî
Qutb-ud-Dîn Ahmad ibn Abdul Rahîm Shah Walîullah Muhaddith
Dehlavi (d. 1114 AH/1762 CE): Al-Fauz al-Kabîr fî Usûl al-Tafsîr
Muhammad Ibn ‘Umar Zamakhsharî (d. 538 AH /1144 CE): Asâs al-
Balâghah, al-Kashshaf ‘ann Haqâ’iq Ghwâmid al-Tanzîl

TRANSLITERATION
No transliteration can exactly express the vocal difference between
two languages. Besides the inability of the alphabets of English
language representing the exact pronunciations and sounds of Arabic,
there are specific difficulties in Romanizing Arabic alphabets and
words. There are some characters in Arabic alphabet such as: T^`^d^
g^®^ª^¦^¢^~^x^which have no equivalent in English. In

XX
 TRANSLITERATION

combinations of words, Arabic pronunciation does not follow the

written English characters. To this category belong: ‫ ﺕ‬tâ (t), ‫ ﺙ‬thâ
(th), ‫ ﺩ‬dâl (d), ‫ ﺫ‬dhâl (dh); ‫ ﺭ‬râ (r), ‫ ﺯ‬zâ (z), ‫ ﺱ‬sîn (s), ‫ ﺵ‬shîn (sh) , ‫ﺹ‬
sâd (s), ‫ ﺽ‬dzâd (dz), ‫ ﻁ‬tâ (t), ‫ ﻅ‬zâ (z), ‫ ﻝ‬lâm (‫)ﻥ‬, nûn (n). In
transliteration of words we have followed the written form in Arabic
for the facility of lay-reader, writing for example, Al-Rahmân instead
of Ar-Rahmân. We have adopted the most common rules of
transliteration recognized by Western Orientalists. The system of
transliteration adopted in this book is as follows:
Arabic Alphabet Transliteral Presentation
‫ﺍ‬ Alif A, a
‫ء‬ hamzah (comma above the alphabet)
‫ﺏ‬ bâ b, B
‫ﺕ‬ tâ t, T
‫ﺙ‬ thâ th, Th
‫ﺝ‬ jîm j, J
‫ﺡ‬ ha, h, H
‫ﺥ‬ khâ kh, Kh
‫ﺩ‬ dâl d, D,
‫ﺫ‬ dhâl dh, Dh
‫ﺭ‬ râ r, R
‫ﺯ‬ zâ z, Z
‫ﺱ‬ sîn s, S
‫ﺵ‬ shîn sh, Sh
‫ﺹ‬ sâd s, S .
‫ﺽ‬ dzâd dz, Dz
‫ﻁ‬ tâ t, T
‫ﻅ‬ zâ z, Z
‫ﻉ‬ ‘ain ‘ (inverted comma above)
‫ﻍ‬ ghain gh, Gh
‫ﻑ‬ fâ f, F
‫ﻕ‬ qâf q, Q
‫ﻙ‬ kâf k, K

XXI
 ABOUT THE AUTHORS

‫ﻝ‬ lâm l, L
‫ﻡ‬ mîm m, M
‫ﻥ‬ nûn n, N
‫ﻩ‬ hâ h, H
‫ﻭ‬ wâw w, W
‫ﻱ‬ yâ y, Y
Long Fathah: A fathah in standing or upright position over a letter
sounds like a in father. It will be written as â as in Allâh "A. It is
represented by â or Â.
Long Kasrah: A kasrah written perpendicularly under a letter sounds
like the second i in civilian. It will be written as î as in Injîl. It is
represented by î or Î.
Long Dzammah: An inverted dzammah above the letter. It sounds
like u in ruby. It is represented by û or Û.
Fathah before wâw ‫ ﻭ‬is pronounced like the au in taurât. It is
represented by au or Au. Fathah before yâ ‫ ﻱ‬makes a diphthong like
sound ai as said. It is represented by ai or Ai.

ABOUT THE AUTHORS

Nooruddîn was born in 1840, in Bhera, Panjab (at that time part of
British India). He received his early religious and medical education
in India, and later spent many years of his life in the cities of Makkah
and Madînah. He lived there in a spiritually close and long association
with scholars like Shah ‘Abdul Ghanî, (grandson of Shah Wallîullâh
Muhaddith Dehlavî) and other Islamic scholars whose daily speech
mirrored the genuine spirit of Islam. While in Makkah he was able to
feel, hear, and read Arabic prose and poetry of the time when the
Qur’ân was being revealed.

XXII
 ABOUT THE AUTHORS

His influence on the modern Islamic thought is profound and

widespread. Several modern English translations and exegeses of the
Qur’ân have been done by his students under his direct or indirect
influence and guidance.
He was one of the clearest and wisest Islamic thinkers of his age. His
knowledge of the Qur’ân was vast and his learning on Islam thorough.
His numerous lectures, learned sermons, and Qur’ânic seminars were
published during his life time. He pursued a scholarly and an
academic interpretation of Islam under the guiding principles of the
Holy Qur’ân. He followed and taught the Qur’ânic religious
injunctions (Sunnah ‘ibâdîya) as it was understood, explained, and
practiced by the Holy Prophet Muhammad (pbuh). He not only
collected and consulted the previous commentaries of the Qur’ân but
also referred to the oldest and most reliable Arabic lexicons and
poetry of pre-Islamic time to ascertain the real, classical and root
meanings of the Arabic words used in the Qur’ân. He had an
invaluable collection of classical Islamic books in his personal library,
which was considered one of the best personal Islamic libraries
(Oriental College Magazine, Punjab University, 1914, India). He was
aware that all chapters of the Holy Qur’ân are interconnected by a
central theme that reflects the wisdom and unity of purpose of God
and we are not permitted to make any change in the sequence of the
text. He not only followed the sober and rational approach shown by
the great classical commentators like Ibn Jarîr, Ibn Kathîr, Abû
Hayyân, al-Baidzâwî, Râzî, Ibn Qayyim and others, but also his own
conscious probing for the genuine. He consulted the previous
Scriptures, books of Hadîth, Muslim history and jurisprudence, but
never paid any attention to the mystic beliefs, exegesis based on
personal opinion (tafsîr-bi-raiy), and religious stories (qasas) of the
Bible. He was of the opinion that verses of the Qur’ân do not
contradict each other. Hence, a Qur’ânic verse cannot be abrogated by
any other Qur’ânic verse or replaced by a Tradition of Prophet (pbuh).

XXIII
 ABOUT THE AUTHORS

He very well knew that an important requisite for a profitable study of

the Qur’ân is Prayer (al-Salât). He never neglected supplication to
God whenever he had difficulty in understanding a verse. He also
knew that a multiplicity of meanings of the Qur’ânic verses should not
and do not create any contradiction, the message of the Qur’ân could
not be confined to the few meanings, which may be set out in a
commentary. It is because of this fact that we find in his exegesis
many new insights and verities. However, his attempts were not
against the fundamental rules and standards for the correct
interpretations of the Holy Qur’ân.
Nooruddîn was an intellectual who stands out as an extraordinary
figure in the ranks of literates and religious scholars. A great
personality, pure in morals, earnest and tireless in his search for Truth.
His Qur’ânic insight was deep and his observational faculties keen.
There was sincerity in his word and in his writings. His veracity and
enthusiasm imbued his audience with feelings akin to his own.
Correctness of thought and action was always the goal of his striving.
He was of healthy and firm physique, retentive memory, great tenacity
and capacity for methodical work. Throughout his life he was strictly
honest, and generous to the poor. He was also a renowned physician
and spent sixteen years of his life as the personal physician of the
Maharaja (ruler) of Kashmir. He was of the opinion that there is a
deep relationship between the principles of spiritual medicine and
physical medicine.
Mrs. Amatul Rahmân Omar is probably the first Muslim woman in
the Islamic history to translate the Holy Qur’ân in English.
Handwritten notes of ‘Allâmah Nooruddîn, his published Friday-
Sermons and lectures on subjects of Qur’ân; his books and Qur’ânic
explanations are the basis of her English translation. The Qur’ân thus
explained and interpreted by him was rendered into English by his
daughter-in-law. She earned her Master’s Degree in Arabic from the
University of the Panjab, Lahore, Pakistan in 1950. She was awarded
gold medals and other awards from the University for her Outstanding

XXIV
 ABOUT THE AUTHORS

Distinction and achievement in the Arabic language. She spent most

part of her life in teaching Arabic and English.
Abdul Mannân Omar: Amatul Rahmân Omar was assisted in her
difficult task of translation of the Holy Qur’ân by her learned husband
Abdul Mannân Omar. Because of his erudition and knowledge of
Islamic studies, this fact, among many others, is a living testimony
that for years he has been the Editor of the Encyclopedia of Islam (20
Volumes). He is also the author of more than hundred scholarly
articles on Islam, published in the Encyclopedia of Islam. Moreover,
he authored “Dictionary of the Holy Qur’ân” (Arabic to English). This
scholarly masterpiece combines classical Arabic dictionaries in one.
The dictionary explains the real, classical, and root meanings of all the
Qur’ânic words with their derivatives. It includes index of all Qur’ânic
words and their roots.
He also had the honour of arranging, indexing, and subject-wise
codifying, for the first time, the classical work of the original Musnad
of Imâm Ahmad bin Hanbal, comprising of approximately 30,000
ahâdîth (Traditions and sayings of the Prophet pbuh). The original
Musnad was arranged according to the name of the narrator and not
according to the subject and topic. This new work is published under
the title, “Subject Codification of the Musnad Imâm Ahmad bin
Muhammad bin Hanbal” in 10 volumes (Arabic only). Both migrated
from their country of origin, India, later Pakistan and lived in
Germany and the USA to complete their work on Qur’ân and Hadîth.

There is no claim of infallibility and no claim that this

commentary/Tafsîr (‫ )ﺗﻔﺴﻴﺮ‬cannot be improved further. It is not to be
expected that all the transcendent excellencies and miraculous
beauties of the Holy Qur’ân could be unveiled here.
The Progeny
Germany and USA (2015)

XXV
REFLECTIONS

REFLECTIONS
Selected Pearls

1
 WHO IS ALLÂH?
Hastî Bârî Ta‘âla

‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ‬

‫ﻫُ َﻮ ﱠ‬
“He is Allâh, He is the One besides whom there is no other,
cannot be and will never be one worthy of worship but He”.
(59:22)
"Allâh" is the word used for God in Arabic. The word Allâh cognates
in many Semitic languages. The corresponding Aramaic form
is Alah (‫)אלה‬, but its emphatic state is Alaha (‫)אלהא‬. It is written as
ܵܿ
‫ ܐ‬- Ĕlāhā in Biblical Aramaic and ܵ ‫ܐ‬ ܼ (Alâhâ) in Syriac and
Ēl in Canaanite. The name Allal (or Ellil) is to be found in the Epic of
Atrahasis (or Atramhasis) engraved on several tablets dating back to
around 1700 BC in Babylon. This shows that a Deity Allal was being
worshipped since ages (Stephanie Dalley, Myths from Mesopotamia:
Creation, the Flood, Gilgamesh and others, Oxford University Press:
1989, Pages: 3-10). Many inscriptions containing the name Allâh have
been discovered in Northern and Southern Arabia as early as the 15th
century BC., including Lihyanitic, Thamûdic and other South Arabian
inscriptions (F. V. Winnett, A Study of the Lihyanite and Thamudic
Inscriptions; Toronto: 1937, Page 30). From Nabataean inscriptions,
we know that “Allâh” was regarded as the "High and Main God".
The concepts associated with the term Allâh (as a deity) differ among
religious traditions. The pagan Meccans used the name Allâh for the
creator, the supreme deity besides other deities. Arab Christians have
been using it since pre-Islamic times. Today’s Arab Christians
modified it to Allāh al-Ab (‫ ﷲ ﺍﻷﺏ‬- God the Father) to distinguish
their usage from Muslim usage. This expression was also used by

2
 WHO IS ALLÂH?

some Mizrahi (Eastern) Jews. There are similarities as well as

differences between the concept of God as portrayed in the Holy
Qur’ân and the Hebrew Bible. In the Holy Qur’ân Allâh is the name
of the Self-Existing and Self-Sufficient (6:133) veiled Reality (al-
Haqîqat al-Ghaybiyya) and Qur’ân is His Holy speech. He says:

‫ﷲُ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﺃَﻧَﺎ‬

‫ﺇِﻧﱠﻨِﻲ ﺃَﻧَﺎ ﱠ‬
“I and I alone am Allâh. There cannot be, is no other and will
never be one worthy of worship but I.” (20:14)
Allâh is thus His personal name (ism al-Dhât ‫)ﺇﺳﻢ ﺍﻟﺬﺍﺕ‬. In the Arabic
idiom calling someone who is present, by his proper name shows
acknowledgement and respect. He discloses Himself to humankind in
many of His beautiful awe-inspiring verses:

‫ﷲُ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ْﺍﻟ َﺤ ﱡﻲ ْﺍﻟﻘَﻴﱡﻮ ُﻡ ۚ◌ َﻻ ﺗَﺄْ ُﺧ ُﺬﻩُ ِﺳﻨَﺔٌ َﻭ َﻻ ﻧَﻮْ ٌﻡ ۚ◌ ﻟﱠﻪُ َﻣﺎ ﻓِﻲ‬‫ﱠ‬
‫ﺽ ۗ◌ َﻣﻦ َﺫﺍ ﺍﻟﱠ ِﺬﻱ ﻳَ ْﺸﻔَ ُﻊ ِﻋﻨ َﺪﻩُ ﺇِ ﱠﻻ ﺑِﺈ ِ ْﺫﻧِ ِﻪ ۚ◌ ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ‬
ِ ْ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬َ ‫ﺍﻟ ﱠﺴ َﻤ‬
ْ ْ
‫ﺑَ ْﻴﻦَ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭ َﻣﺎ ﺧَ ﻠﻔَﻬُ ْﻢ ۖ◌ َﻭ َﻻ ﻳ ُِﺤﻴﻄﻮﻥَ ﺑِ َﺸ ْﻲ ٍء ﱢﻣ ْﻦ ِﻋﻠ ِﻤ ِﻪ ﺇِ ﱠﻻ ﺑِ َﻤﺎ َﺷﺎ َء ۚ◌ َﻭ ِﺳ َﻊ‬
ُ
‫ﺽ ۖ◌ َﻭ َﻻ ﻳَﺌُﻮ ُﺩﻩُ ِﺣ ْﻔﻈُﻬُ َﻤﺎ ۚ◌ َﻭﻫُ َﻮ ْﺍﻟ َﻌﻠِ ﱡﻲ ْﺍﻟ َﻌ ِﻈﻴ ُﻢ‬ َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ َ ‫ُﻛﺮْ ِﺳﻴﱡﻪُ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
“Allâh is He, there is no other, cannot be and will never be one
worthy of worship but Him, the Ever-Living, Self-Subsisting and
All-Sustaining (Lord). Neither sleep nor slumber overtakes Him.
Whatsoever is in the heaven and whatsoever is on the earth
belongs to Him. Who is there that will intercede with Him, save
by His leave? He knows your future and your past, and you
encompass nothing of His knowledge of the things except of such
things as He Himself please to tell. His knowledge and
sovereignty extends over the heavens, the earth, and the care of
them both tires Him not. He is the Most Supreme (subordinate to
no one), immense in His Greatness.” (2:255)

3
 WHO IS ALLÂH?

‫ﱠﺣﻴ ُﻢ‬ِ ‫ﺐ َﻭﺍﻟ ﱠﺸﻬَﺎ َﺩ ِﺓ ۖ◌ ﻫُ َﻮ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ﺍﻟﺮ‬ ِ ‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ۖ◌ ﻋَﺎﻟِ ُﻢ ْﺍﻟ َﻐ ْﻴ‬ ‫ﻫُ َﻮ ﱠ‬
‫ﻚ ْﺍﻟﻘُ ﱡﺪﻭﺱُ ﺍﻟﺴ َﱠﻼ ُﻡ ْﺍﻟ ُﻤ ْﺆ ِﻣ ُﻦ ْﺍﻟ ُﻤﻬَ ْﻴ ِﻤ ُﻦ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ‬ ُ ِ‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ْﺍﻟ َﻤﻠ‬
‫ﻫُ َﻮ ﱠ‬
‫ﺉ‬ ِ َ‫ﻖ ْﺍﻟﺒ‬
ُ ‫ﺎﺭ‬ ُ ِ‫ﷲُ ْﺍﻟﺨَ ﺎﻟ‬ ‫ﷲِ َﻋ ﱠﻤﺎ ﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ ﻫُ َﻮ ﱠ‬ ‫ْﺍﻟ َﺠﺒﱠﺎ ُﺭ ْﺍﻟ ُﻤﺘَ َﻜﺒﱢ ُﺮ ۚ◌ ُﺳﺒ َْﺤﺎﻥَ ﱠ‬
◌ۖ ‫ﺽ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﺼ ﱢﻮ ُﺭ ۖ◌ ﻟَﻪُ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰٰ ۚ◌ ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ َ ‫ْﺍﻟ ُﻤ‬
‫َﻭﻫُ َﻮ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬
“He is Allâh, He is the One besides whom there is no other,
cannot be and will never be one worthy of worship but He. He is
the knower of the unseen and the seen. He is the Most Gracious,
the Ever Merciful. He is Allâh besides whom there is no other,
cannot be and will never be one worthy of worship but He. (He
is) the Supreme Sovereign, the Holy One, the Most Perfect, the
Bestower of peaceful security, the Guardian, the All-Mighty, the
Compensator of losses, the Possessor of all Greatness. Holy is
Allâh, far beyond they associate with Him. He is Allâh, the
Creator of matter and the spirit, the Maker, the Bestower of
Forms. All perfect and beautiful Attributes belong to Him. All
that lies in the heavens and the earth declare His Glory (by
affirming: Yes! You are our Lord). He is the All-Mighty, the All-
Wise.” (59:22-24)

‫ﻴﺖ َﻭﻫُ َﻮ َﻋﻠَ ٰﻰ ُﻛﻞﱢ َﺷ ْﻲ ٍء ﻗَ ِﺪﻳ ٌﺮ ﻫُ َﻮ‬ ُ ‫ﺽ ﻳُﺤْ ﻴِﻲ َﻭﻳُ ِﻤ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﻚ ﺍﻟ ﱠﺴ َﻤ‬ُ ‫ﻟَﻪُ ُﻣ ْﻠ‬
ِ َ‫ْﺍﻷَ ﱠﻭ ُﻝ َﻭ ْﺍﻵ ِﺧ ُﺮ َﻭﺍﻟﻈﱠﺎ ِﻫ ُﺮ َﻭ ْﺍﻟﺒ‬
◌ّ ‫ﺎﻁ ُﻦ َﻭﻫُ َﻮ ﺑِ ُﻜ ِﻞ َﺷ ْﻲ ٍء َﻋﻠِﻴ ٌﻢ‬
“The kingdom of the heavens and the earth belong to Him. He
gives life and causes death and He is the Possessor of power to
do all that He wills (and desires). He is the very First (He is as
He always was), and (He is) the Last (when nothing remains He
will remain), and He is Manifest [for His Servants] and He is
Hidden (from the worlds of bodies; He being the Eternal Being),
and He has full knowledge of everything.” (57:1-3)

4
 WHO IS ALLÂH?

‫ﺽ ﻓِﻲ ِﺳﺘﱠ ِﺔ ﺃَﻳﱠﺎﻡ ﺛُ ﱠﻢ ﺍ ْﺳﺘَ َﻮ ٰﻯ َﻋﻠَﻰ‬َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ َ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬
ِ ْ‫ﺵ ۚ◌ ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﻳَﻠِ ُﺞ ﻓِﻲ ْﺍﻷَﺭ‬
ِ َ‫ﺽ َﻭ َﻣﺎ ﻳَ ْﺨ ُﺮ ُﺝ ِﻣ ْﻨﻬَﺎ َﻭ َﻣﺎ ﻳ‬
َ ‫ﻨﺰ ُﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬ ِ ْ‫ْﺍﻟ َﻌﺮ‬
ۚ‫ﺼﻴ ٌﺮ‬ ‫َﻭ َﻣﺎ ﻳَ ْﻌ ُﺮ ُﺝ ﻓِﻴﻬَﺎ َﻭﻫُ َﻮ َﻣ َﻌ ُﻜ ْﻢ ﺃَ ْﻳﻦَ َﻣﺎ ُﻛﻨﺘُﻢ َﻭ ﱠ‬
ِ َ‫ﷲُ ﺑِ َﻤﺎ ﺗَ ْﻌ َﻤﻠُﻮﻥَ ﺑ‬
“It is He Who has created the heavens and the earth in six
periods and He is established on the thrown (of Power). He
knows what goes down to the earth and what comes out of it, and
what descends (Divine Revelations) from above and what
ascends to it (deeds and actions). He is with you wherever you
may be. Allâh is watchful of all what you do.” (57:4)

‫ﷲُ َﻋﻠِﻴ ٌﻢ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬

‫ﺽ َﻭﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﺗُ ِﺴﺮﱡ ﻭﻥَ َﻭ َﻣﺎ ﺗُ ْﻌﻠِﻨُﻮﻥَ ۚ◌ َﻭ ﱠ‬ َ ‫ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
ِ ‫ﺕ ﺍﻟﺼﱡ ُﺪ‬
‫ﻭﺭ‬ ِ ‫ﺑِ َﺬﺍ‬
“He knows whatever lies in the heavens and the earth and He
knows what you conceal in your hearts and what you utter
openly. Allâh knows the innermost thoughts of the hearts.” (64:4)
The word “Allâh” is not a construction of al-ilâh as some people
think, but an independent word. The word Allâh is jâmid that means it
is neither derived from any other word nor has it any root. The first
letters All ‫ ﺍ ٌﻝ‬in Allâh are an integral, inseparable part of the word.
They do not denote the definite article al ‫ ﺍﻝ‬of Arabic, which is
equivalent to the English the. Renowned scholars of the Arabic
language including Sibwaih, the famous grammarian, and Khalîl, the
respected linguistic, confirm that All ‫ ﺍ ٌﻝ‬in the beginning of the word
Allâh is inseparable from it. If All ‫ ﺍ ٌﻝ‬in Allâh were an additional
prefix, the common exclamation Yâ Allâh, (O Allâh!), would not be
permitted according to the rules of Arabic grammar, as the form Yâ al-
ilâh or Yâ al-Rahmân, Yâ al-Rahîm would be grammatically incorrect.
Moreover, this supposition would mean that there were different gods
- âlihah (plural of ilâh), one of which became gradually known as al-
Ilâh and was then contracted into Allâh. This supposition is not
correct. The word Allâh is a simple substantive, a proper name, not
5
 WHO IS ALLÂH?

derived from any other word. In contrast, the word deity is applied to
any religious object of worship. The word god was originally used to
refer to pagan deities of the Nordic nations. It has a plural and both a
masculine and feminine form, therefore this word cannot strictly and
properly satisfy the monotheistic requirements of a deity.
God is another way of saying “Allâh”. Unlike the word God, Allâh
has no plural, masculine or feminine form, and is never used for any
other object or being (19:65). It is a substantive name, neither
attributive nor descriptive. It has no parallel or equivalent in any other
language. Jehovah is the latinisation of Tetragrammaton YHWH. Its
Aramaic form Yâ Huwâ, literally means O That! or O Thou! or O He!
This was the permitted expression used to address the Deity of the
Israelites. This Deity’s name was not to be pronounced in fear of
profaning the "ineffable name". In “Jehovah”, the emphasis is on hova
(- huwa), stressing “that Existence” or “that He”. Therefore, Jehovah
can hardly be a proper name. The name found in other languages for
Supreme Being is either attributive or descriptive. Hindus give their
senior Deity the name Par-Mâtma (the Super Soul), Par-Barahman
(the Super and the Great), Par-Mishwar (the Great King or Owner).
The Parsis give their supreme God the name of Yazdan (the Spirit of
goodness). The Sikh call their great Deity that means the Truth.
There are a few verses in the Holy Qur’ân where Allâh calls Himself
Al-Rahmân َ‫( ﺍﻟﺮﱠﺣْ َﻤـٰﻦ‬the Most Gracious). “The Most Gracious gives
those who are steeped in error long respite,” (19:75), “The Day when
the Most Gracious shall gather those who guard against evil before
Him as honoured delegates” (19:85). A closer look at these verses
reveals that here the Divine grace and Mercy are emphasized.. Al-
Rahmân is in its essence very close to the proper name Allâh in that
this name cannot be shared by any. On the other hand, the servants of
Allâh can share Allâh’s Attributes of similarity, like He sees, He
speaks and He hears. Rahmânîyyat is a kind of mercy beyond the

6
 WHO IS ALLÂH?

power of the human mind. To this end, He has combined His two
names by saying:

ٰ‫ﷲَ ﺃَ ِﻭ ﺍ ْﺩ ُﻋﻮﺍ ﺍﻟﺮﱠﺣْ َﻤـٰﻦَ ۖ◌ ﺃَﻳًّﺎ ﱠﻣﺎ ﺗَ ْﺪ ُﻋﻮﺍ ﻓَﻠَﻪُ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰ‬
‫ﺍ ْﺩ ُﻋﻮﺍ ﱠ‬
“Call upon (Him by the name of) Allâh, or call upon (Him by the
name of) al-Rahmân. Call upon Him in whatsoever name you like; all
beautiful names belong to Him”. (17:110)
The use of the word Father for the Self-Subsisting and All-Sustaining
Deity does not fall into the category of beautiful names. When father
is taken to mean one who produces his offspring from a female, then
how can we call a Deity the Self-Sufficient when He has to depend on
the womb of a woman to produce a son. In this context, this name can
be rather disrespectful to Him.

ُ‫ﻚ ﻓِﻲ ْﺍﻟ ُﻤ ْﻠ ِﻚ َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻪ‬

ٌ ‫َﻭﻗُ ِﻞ ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ ﺍﻟﱠ ِﺬﻱ ﻟَ ْﻢ ﻳَﺘﱠ ِﺨ ْﺬ َﻭﻟَﺪًﺍ َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻪُ َﺷ ِﺮﻳ‬
‫َﻭﻟِ ﱞﻲ ﱢﻣﻦَ ﺍﻟ ﱡﺬﻝﱢ ۖ◌ َﻭ َﻛﺒﱢﺮْ ﻩُ ﺗَ ْﻜﺒِﻴﺮًﺍ‬
“All true and perfect praise belong to Allâh, Who has not taken
to Himself a son, and Who has no associate partner in His
kingdom, nor has He any helper because of weakness, and extol
His glory with repeated glorification.” (17:111)
If one goes through the pages of the Holy Qur’ân, the reader soon
realizes that this Book is not introducing a new Deity. It is presenting
the same Eternal Being Who has always been present in the
illuminated human heart, in human conscience (30:8; 30:30), and in
many heavens and many earths (6.12), Who is visible in the mirror of
the laws of cosmos and is discernible in the book of nature (30:8;
39:5-6; 41:9-12; 65:12). He is the same God Who was worshipped by
Noah, Abraham, Ismâ‘îl, Isaac, Jacob, Moses, Jesus and all other
Prophets, be they known or unknown to us (4:163-164; 2:132-
133,136: 3:84; 40:78; 42:13). All divinely revealed paths lead to the
same summit, and that is the religion of the Prophets (3:31).

7
People have an individual concept of their Lord, and they ascribe a
name to Him in which they seek Him. So long as a Deity is presented
to them that fits into their fancy and concept, they accept it and affirm
it, whereas when the Deity is presented in any other form with another
name, they deny it, flee from it and often treat it in an improper
manner. When a worshipper, no matter to what faith he belongs,
engages in worship with his sincere heart, devotion, and attention, he
begins to experience Allâh’s embracing Power and Mercy. He hardly
escapes from true monotheist belief, even if in his outward appearance
he displayed idolatrous behaviour. He becomes overwhelmed by
gratefulness, praise and love for Him, temporarily forgetting his
traditional beliefs. God says, ِ‫ﷲ‬ ‫ﺍﺕ َﻭ َﻣ َﺴﺎ ِﺟ ُﺪ ﻳ ُْﺬ َﻛ ُﺮ ﻓِﻴﻬَﺎ ﺍ ْﺳ ُﻢ ﱠ‬
ٌ ‫ﺻﻠَ َﻮ‬
َ ‫ﺻ َﻮﺍ ِﻣ ُﻊ َﻭﺑِﻴَ ٌﻊ َﻭ‬
َ
‫ َﻛﺜِﻴ ًﺮﺍ‬- in cloisters and churches and synagogues and mosques wherein
it is the name Allâh is being mentioned frequently (22:40). Thus, it is
He who is being worshipped in the places of worship according to the
upbringing and intellect of the worshipper (22:40; 2:114). Whom you
think that they are worshipping besides God, for them they are not
besides God. They imagine their God in those objects. They see their
outward to be Gods outward and their inward to be His inward. They
see in these objects His essence without asking how and why? On the
Day of Resurrection, Allâh will present to His worshipper with all His
Glories and Lights (50:22), the worshipper will not be able to
recognize Him. Then He will present to him in the form He was
worshipped by him, the worshipper will recognize Him.

ِ ْ ‫ﺎﺭﻙَ ﺍ ْﺳ ُﻢ َﺭﺑﱢﻚَ ِﺫﻱ ْﺍﻟ َﺠ َﻼ ِﻝ َﻭ‬

‫ﺍﻹ ْﻛ َﺮ ِﺍﻡ‬ َ َ‫ﺗَﺒ‬
“Blessed is the Name of your [All-Sustaining] Lord, [the
Possessor and Master] of all Glory and Honour.” (55:78)

8
 THE DIVINE ESSENCE
Haqîqat al-Dhât Ilâhiyah

◌ۖ ‫ْﺲ َﻛ ِﻤ ْﺜﻠِ ِﻪ َﺷ ْﻲ ٌء‬

َ ‫ﻟَﻴ‬
“Nothing is as His exegesis” (42:11)
In other words, He is not in His Essence similar to any other essence
(42:11). The name Allâh denotes His Essence, which is the “Absolute
Reality” (Haqîqat al-Dhât ‫ )ﺣﻘﻴﻘﺖ ﺍﻟﺬﺍﺕ‬and the Fountainhead of all
creation, veiled from the worlds of bodies. His Essence is known only
to Him, and He is existing through His own Essence, unbounded. The
knowledge of His Reality (ma‘rifat Dhât Ilâhiya ‫ )ﻣﻌﺮﻓﺔ ﺫﺍﺕ ﺇﻟﻬﻲ‬can be
known neither through logical proof (dalîl ‫ )ﺩﻟﻴﻞ‬nor through rational
considerations (burhân-i-‘aqlî ‫)ﺑُﺮﻫﺎﻥ ﻋﻘﻠﻲ‬. He is the Only One Who
knows His own Reality. He is Incomprehensible (al-Latîf ‫ﺍﻟﻠﻄﻴﻒ‬,
6:103); no soul (nafs ‫ )ﻧﻔﺲ‬can comprehend His Gnosis, and no body
(jasd ‫ ) ﺟﺴﺪ‬can contain Him.

‫ﻴﻒ ْﺍﻟﺨَ ﺒِﻴ ُﺮ‬ َ ‫ﻙ ْﺍﻷَﺑ‬

ُ ‫ْﺼﺎ َﺭ ۖ◌ َﻭﻫُ َﻮ ﺍﻟﻠﱠ ِﻄ‬ َ ‫ﱠﻻ ﺗُ ْﺪ ِﺭ ُﻛﻪُ ْﺍﻷَﺑ‬
ُ ‫ْﺼﺎ ُﺭ َﻭﻫُ َﻮ ﻳُ ْﺪ ِﺭ‬
“The physical vision comprehends Him not, but He comprehends
all visions, He is the All-Subtle Being (incomprehensible and
imperceptible), the All-Aware.” (6:103)
It is only He Who sees, hidden from His creation. He calls Himself the
All-Knower (al-‘Alîm), the Hearer (al-Sam‘î ‫)ﺍﻟﺴﻤﻴﻊ‬, the Well-Aware
(al-Khabîr‫)ﺍﻟﺨﺒﻴﺮ‬. He listens the unspoken, He is aware of the
conscious thoughts and has full knowledge of all that goes on within
human subconscious, and all those ideals, ideas and ambitions that lie

9
 THE DIVINE ESSENCE

hidden in the womb of futurity and which have never crossed his
mind.

‫َﻭﺇِﻥ ﺗَﺠْ ﻬَﺮْ ﺑِ ْﺎﻟﻘَﻮْ ِﻝ ﻓَﺈِﻧﱠﻪُ ﻳَ ْﻌﻠَ ُﻢ ﺍﻟ ﱢﺴ ﱠﺮ َﻭﺃَ ْﺧﻔَﻰ‬

“If you speak aloud, (He does not stand in need of it to let Him
know), He knows the secret (thought) as well that which is yet deeper
hidden [in your mind]” (20:7)
He calls Himself the First (al-Awwal) and the Last (al-Âkhir), the
Manifest (al-Zâhir‫ )ﺍﻟﻈﺎﻫﺮ‬and (al-Bâtin ‫ )ﺍﻟﺒﺎﻁﻦ‬the Hidden. He unites in
Himself the two polarities. He is the Elevated One (al-‘Alîy ‫) ﺍﻟﻌﻠﻲ‬, but
above whom or what? More elevated than what and whom? He is
elevated in Himself. His elevation is absolute and not relative,
unrelated to other. His elevation is neither of degree nor of position, as
these are the Attributes of person in power.
He exists of Himself, and He depends upon nothing to endow non-
existence with existence. He is Holy - that is He is free from the
weaknesses and limitations of bodily existence. He is infinite; He
cannot be grasped by any imagination (‫)ﻋﺎﻟﻢ ﺧﻴﺎﻝ‬. He is not only above
all material limitations but also even beyond the limitations of
metaphor. The cosmos is just a small bubble in the limitless Ocean
that is He, so where do you stand. Your intellect is fitted for learning
about the things that you can see, touch, taste or hear. “This is the
highest attainment of (your) knowledge” ‫ﻚ َﻣ ْﺒﻠَ ُﻐﻬُﻢ ﱢﻣﻦَ ْﺍﻟ ِﻌ ْﻠ ِﻢ‬
َ ِ‫( َٰﺫﻟ‬53:30). How
can you encompass Him when your own knowledge is like a scattered
dust? Your qualities have limits. “The looks fall short, the intellects
are perplexed, the hearts get blind, the knowledge lost in the desert of
bewilderment (hayrah ‫)ﺣﻴﺮﺓ‬, the reason and the understanding plunges
into stupidity, incapable of grasping the least secrets of His Grandeur
(Jalâl ‫ )ﺟﻼﻝ‬and Majesty (Jamâl ‫ ;ﺟﻤﺎﻝ‬53:28). The realities in the
cosmos are only a metaphor in the corner of His infinite Knowledge”
(Ibn al-‘Arabî). He alone is the source of all knowledge (68:1; 96:4-5;
55:4), of all perfections (76:3; 87:2), of all lights (24:35) of all

10
 THE DIVINE ESSENCE

beauties, and it is He Who origins creation and then guides it to

Himself (87:3).
He is al-Akbar ‫( ﺍﻷ ﻛﺒﺮ‬- the Great), size is irrelevant to Him. He is al-
‘Azîm, He cannot be measured. He is without limits, without
dimension, not limited to a form, and no form can limit Him. His
Essence is free from bodily attributes. Whatever that has a body, a
location or space is not Him or a part of Him. He created the cosmos
with His two hands, similar but opposite; but His Hands are not like
other hands (39:67). He is the author of all creation, but neither His
Pen (96:3–5) nor His Ink (68:1) are like any other ink and pen, nor is
His Writing like other writing, nor is His Speech like other speech
(55:4). He is the only One Who is Exalted and Glorified (‫)ﺍﻟﺠﻼﻝ‬, and
Possessor of all Beauty (‫)ﺍﻟﺠﻤﺎﻝ‬. Every moment He manifests Himself
in a new state of Glory (55:29). “Reflection recedes, reason is
inadequate, imagination is bewildered, and understanding is blank in
the face of the Exaltation of Him who possesses Exaltation, Majesty
and Greatness” (Ibn al-‘Arabî). Your knowledge is not capable of
grasping the Infinite in any full and concrete sense. If you had to
depend upon your mind alone, or are obliged to be content only with
the evidence of your senses, you would never know Him.
“Understanding and reasoning and imagining may do their utmost.
But beyond, ever beyond, remain the Truth, the Essence and the
Being” (Rûmî). Therefore, if you are aware that there is One Existent
Who cannot be known (maujûd lâ ya‘rafu ‫)ﻣﻮﺟﻮﺩ ﻻﻳﻌﺮﻓﻮﺍ‬, then verily
“you know,” and when you acknowledge your inability to arrive at
His Essence (haqîqat al-Dhât ‫)ﺣﻘﻴﻘﺔ ﺍﻟﺬﺍﺕ‬, and then “you have arrived.”
Every form and all entities in the universe come under the sway of His
All-Comprehensive Knowledge (2:234). He is Who takes possession
and cannot be possessed. He is the only Presence that comprehends all
presences (al-Wajûd al-Jâm‘i ‫)ﺍﻟﻮﺟﻮﺩ ﺍﻟﺠﺎﻣﻊ‬, and no worshipper
worships anything but this Presence in the houses of worship—may
they be synagogues, cloisters, churches, temples, or mosques—with a

11
 THE DIVINE ESSENCE

worship according to his intellect and upbringing (2:114; 22:40). He

is neither above you nor below on the place of your prostration.
“Wherever you turn your face, you will find Him there” (2:115) and
“He will be with you wherever you may” in your state of existence or
of non-existence.
People have raised His creatures to the level of divinity. This claim
has split them into factions, and each group is satisfied with what it
has (23:53). How dare we imagine that He would step down from His
Throne of immense Powers to enter in the form of a being like us or to
give birth to a son through the womb of a woman?

ِ َ‫ُﺳﺒ َْﺤﺎﻥَ َﺭﺑﱢﻚَ َﺭﺏﱢ ْﺍﻟ ِﻌ ﱠﺰ ِﺓ َﻋ ﱠﻤﺎ ﻳ‬

َ‫ﺼﻔُﻮﻥ‬
“Holy is your Lord, the Lord of all honour and [immense] power. He
is far above the things they attribute (to Him).” (37:180)
We become knowingly ignorant of Him. How can a limitless, infinite
Being be contained in the mind or a body of such a limited being as a
we are? He has no resemblance with His creation in form, nor do any
of His creatures resemble Him. He is not like anything else (42:11).
So transcendent is He and so far above all material conception that a
likeness of Him cannot be conceived. He is beyond all comparison.
How can we claim and maintain that “someone” like us can also be
like Him? They who make such claims are misguided and they
misguide others;

‫َﻭ َﻣﺎ ﻟَﻬُﻢ ﺑِ ِﻪ ِﻣ ْﻦ ِﻋ ْﻠ ٍﻢ ۖ◌ ﺇِﻥ ﻳَﺘﱠﺒِﻌُﻮﻥَ ﺇِ ﱠﻻ ﺍﻟﻈﱠ ﱠﻦ ۖ◌ َﻭﺇِ ﱠﻥ ﺍﻟﻈﱠ ﱠﻦ َﻻ ﻳُ ْﻐﻨِﻲ ِﻣﻦَ ْﺍﻟ َﺤ ﱢ‬
‫ﻖ‬
‫َﺷ ْﻴﺌًﺎ‬
“And they have no knowledge of the matter (concerning Him).
They follow nothing but conjecture; yet by no means can a
conjecture be a substitute for the established Truth.” (53:28)

12
 THE DIVINE ESSENCE

They keep on wandering in utter darkness with their conjectures about

Him, because they keep their eyes shut and make their hearts heedless,
and their ears become sealed (2:18) to listen to the Real One (al-
Haqq ‫ﻖ‬ ٌ ‫ )ﺍﻟﺤ‬when He speaks (2:7) through His Revelations and through
His Prophets (57:9). He is the One without beginning (57:3),
contradicting any priority in the sense of existence or non-existence.
He is the Unique One (Ahad ‫ )ﺃﺣﺪ‬and the Only One in His Existence
(al-Wâhid ‫)ﺍﻟﻮﺍﺣﺪ‬, His Unique One-ness (Ahadiyyat ‫ )ﺃﺣﺪﻳﺖ‬cannot be
shared, added to, or subtracted from by any other number (112:1). He
is neither three in one nor one in three. He is beyond equal or similar,
free from any reality other than His own Reality. He is the One
without oneness. Only the servitude (‘abûdiyyat ‫ )ﻋﺒﻮﺩﻳﺖ‬of a
worshipper has a link to His Oneness (- ahadiyyat ‫)ﺃﺣﺪﻳﺖ‬.
He alone possesses the Attributes of Mighty Glory (al-Jalâl) and
Beautiful Majesty (al-Jamâl). He is the Only Reality (al-Haqq ‫ﻖ‬ ٌ ‫)ﺍﻟﺤ‬,
invisible and concealed by the veil of protecting Might (hijâb al-
‘Izza ‫)ﺣﺠﺎﺏ ﺍﻟﻌ ٌﺰﺓ‬. He has veiled His entire creation with “seventy
thousand” veils. His Veils are part of His Oneness, not separated from
Him. The Light of His Theophany (tajallî ‫ )ﺗﺠﻠٌﻲ‬covers Him, and the
most brilliant of the lights in the cosmos will turn into obscurity
before His Light (24:35). No body (jasd ‫ )ﺟﺴﺪ‬will be able to bear His
brilliance (7:143). If He would remove just one veil and manifests a
glimpse of His Lordship (tajallî-i-Rabûbîyyat ‫)ﺗﺠﻠٌﻲ ﺭﺑﻮﺑﻴﺖ‬, we would
be unable to stand it; we would be crushed down into thousand pieces,
like that mountain consumed by fire (7:143). This was the lot of the
Mount where Moses stood, so where do we suppose we will be when
He manifests a glimpse of the Uniqueness of His Divine Theophany
and Glory (tajallî-i-Ûlûhiyya ‫ ?) ﺗﺠﻠٌﻲ ﺃُﻟﻮﻫﻴﺖ‬So praised be He Who
veils Himself from the mortals. How can we enumerate His Praise as
it deserves to be appreciated? We have our limits. He has, therefore,
praised Himself with His own words ِ¶‫“ ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ‬all praise is due to the
rightfully worshipped Being whose name is Allâh, Who combines in
Himself the aggregate of all Perfect Excellences and Praise” (1:2).!
13
His worshippers endowed with insight and understanding (ahl al-
Basîr wa Ûl’albâb ‫)ﺍﻫﻞ ﺍﻟﺒﺼﻴﺮﻭﺍﻟﺒﺎﺏ‬, treading on the path illuminated by
Him, can arrive at only the last veil of His Glory and Might (hijâb al-
‘Izza), which He will never lift, for there is no way to raise that veil
(53:7-12). They will stand before His last veil of Glory and Might
(53:14), that is sidrat al-Muntahâ ‫ ِﺳ ْﺪ َﺭ ِﺓ ْﺍﻟ ُﻤﻨﺘَﻬَ ٰﻰ‬, the farthest end of
Knowledge, near there is the Garden, which is the real eternal abode
‫ ِﻋﻨ َﺪﻫَﺎ َﺟﻨﱠﺔُ ْﺍﻟ َﻤﺄْ َﻭﻯ‬and He, the Lord of Glory and Might (Rabb al-‘Izza;
‫ ;ﺭﺏٌ ْﺍﻟ ِﻌ ﱠﺰ ِﺓ‬37:180), will call to them and respond to them in abundance,
for they will be sanctified and exalted by Him.
Our eyes shall continue to stray far and wide, looking for Him. Our
questions and cries “O! Where are You?” melt into tears of a thousand
streams, though He deluges the world with assurances: ٌ‫“ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐ‬I am
nearby indeed!” (2:186); ‫“ َﻭﻧَﺤْ ﻦُ ﺃَ ْﻗ َﺮﺏُ ﺇِﻟَ ْﻴ ِﻪ ِﻣ ْﻦ َﺣ ْﺒ ِﻞ ْﺍﻟ َﻮ ِﺭﻳ ِﺪ‬We are nearer to
him [the human being] than even (his) jugular vein” (50:16); ‫َﻭﻧَ ْﻌﻠَ ُﻢ َﻣﺎ‬
ُ ‫“ ﺗُ َﻮﺳ ِْﻮﺱُ ﺑِ ِﻪ ﻧَ ْﻔ ُﺴﻪ‬and We know what suggestions (your) mind makes”
(50:16). When the eyes are finally shut down, we shall hear Him say,
‫ﻙ ْﺍﻟﻴَﻮْ َﻡ َﺣ ِﺪﻳ ٌﺪ‬ َ ‫“ ﻟﱠﻘَ ْﺪ ُﻛﻨﺖَ ﻓِﻲ َﻏ ْﻔﻠَ ٍﺔ ﱢﻣ ْﻦ ﻫَ ٰـ َﺬﺍ ﻓَ َﻜ َﺸ ْﻔﻨَﺎ ﻋَﻨ‬Certainly, you
َ ‫ﻚ ِﻏﻄَﺎ َء‬
َ َ‫ﻙ ﻓَﺒ‬
َ ‫ﺼ ُﺮ‬
were heedless of this day. But (now) We have removed from you your
veil and your sight is very sharp this day [to look beyond the veils that
covered you]” (50:22). Your soul’s existence shall never cease but his
ignorance about Him shall cease (56:35). Extol, therefore, the
Holiness of the Name of your Lord (87:1):

‫ُﺳﺒ َْﺤﺎﻥَ َﺭﺑﱢﻚَ َﺭﺏﱢ ْﺍﻟ ِﻌ ﱠﺰ ِﺓ‬

“Holy is your Lord, the Lord of all honour and power”
(37:180)\

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 SELF-DISCLOSURE OF THE VEILED REALITY
Wahî - Ilhâm – Nazûl

◌ۚ ‫ﻮﺭ‬
ِ ‫ﺕ ﺇِﻟَﻰ ﺍﻟﻨﱡ‬ ‫ﺕ ﻟﱢﻴ ُْﺨ ِﺮ َﺟ ُﻜﻢ ﱢﻣﻦَ ﱡ‬
ِ ‫ﺍﻟﻈﻠُ َﻤﺎ‬ ٍ ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﻳُﻨ ﱢَﺰ ُﻝ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪ ِﻩ ﺁﻳَﺎ‬
ٍ ‫ﺕ ﺑَﻴﱢﻨَﺎ‬
“It is He Who sends down clear signs to His servant that He may
lead you from all kinds of darkness (of ignorance) into the light
(of faith).” (57:9)
When you say, “God is He Who created the heavens and the earth”
(14:32), you acknowledge Him reflected in His creation, but the
ultimate knowledge of Him comes only through His unveiling, His
Self-Disclosure and His Speech. Only through these do you find the
ultimate proofs of His Presence. Allâh, Who desires to be known by
you, reveals Himself out of the Grace of His Mercy (Rahmânîyyat
‫ )ﺭﺣﻤﺎﻧﻴﺖ‬by which humanity is surrounded. In other words, you come
to know Him through Him. He calls you to Him, and you are directed
to Him through Him. Without His call, you would not have known
Him.

ً ‫ﺏ ﺃَﻭْ ﻳُﺮْ ِﺳ َﻞ َﺭﺳ‬

‫ُﻮﻻ‬ ٍ ‫ﷲُ ﺇِ ﱠﻻ َﻭﺣْ ﻴًﺎ ﺃَﻭْ ِﻣﻦ َﻭ َﺭﺍ ِء ِﺣ َﺠﺎ‬ ‫َﻭ َﻣﺎ َﻛﺎﻥَ ﻟِﺒَ َﺸ ٍﺮ ﺃَﻥ ﻳُ َﻜﻠﱢ َﻤﻪُ ﱠ‬
◌ۚ ‫ُﻮﺣ َﻲ ﺑِﺈ ِ ْﺫﻧِ ِﻪ َﻣﺎ ﻳَ َﺸﺎ ُء‬
ِ ‫ﻓَﻴ‬
“It is not given to a human being that Allâh should speak to him
except by direct revelation [wahî] or from behind a veil or by
sending a messenger [an angel] who should reveal (to him) by
His command what He pleases.” (42:51)
That means Allâh addresses the human being with a message fitting
the capacity of the individual who receives it. In the Qur’ânic
ِ ‫ﻙ َﻣﻦ ﻓِﻲ ﺍﻟﻨﱠ‬
narration about Moses, you read: ‫ﺎﺭ َﻭ َﻣ ْﻦ‬ ِ ُ‫ﻱ ﺃَﻥ ﺑ‬
َ ‫ﻮﺭ‬ َ ‫ﻓَﻠَ ﱠﻤﺎ َﺟﺎ َءﻫَﺎ ﻧُﻮ ِﺩ‬
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 SELF-DISCLOSURE OF THE VEILED REALITY

َ‫ﷲِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ ‫“ َﺣﻮْ ﻟَﻬَﺎ َﻭ ُﺳ ْﺒﺤَﺎﻥَ ﱠ‬So when he came (close) to it [the fire] he
was called by a voice, Blessed be he who is in quest of the fire (of
Divine light) and blessed are those around this (place of the fire),
Holy is Allâh, the Lord of the worlds” (27:8). Here the One Who calls
Himself the Lord of the worlds, speaks to a human being, not “face to
face” (cf. 6:103), but from behind a veil of Light. You also read, ُ‫َﻭﻧَﺎ َﺩ ْﻳﻨَﺎﻩ‬
‫ﻮﺭ ْﺍﻷَ ْﻳ َﻤ ِﻦ َﻭﻗَ ﱠﺮ ْﺑﻨَﺎﻩُ ﻧَ ِﺠﻴًّﺎ‬ ‫ﺐ ﱡ‬
ِ ‫ﺍﻟﻄ‬ ِ ِ‫“ ِﻣﻦ َﺟﺎﻧ‬And We called out to him from the
blessed side of the Mount” (19:52), that is He spoke to Moses from
behind the veil of the mountain, and so He spoke to Mary from the
veil of a slope, (cf. 19:24, where you read: ‫ﻓَﻨَﺎﺩَﺍﻫَﺎ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ ﺃَ ﱠﻻ ﺗَﺤْ َﺰﻧِﻲ ﻗَ ْﺪ َﺟ َﻌ َﻞ‬
‫ﻚ َﺳ ِﺮﻳًّﺎ‬ ِ َ‫ﻚ ﺗَﺤْ ﺘ‬ ِ ‫“ َﺭﺑﱡ‬Then a voice called her from the side of the slope by her
(saying), ‘Do not grieve, your Lord has placed a rivulet on the side of
the slope by you’.” The Holy Prophet (pbuh) said, “There is
knowledge that has the guise of the hidden [maknûn ‫ ;]ﻣﻜﻨﻮﻥ‬none
knows it but those who are Allâh’s true servants and have the
knowledge of Him through Him. When they speak of it, none denies it
but those who are deluded about Him.”
Words of Allâh come down in the language of nouns, verbs,
adjectives, and adverbs (cf. 2:124, 259, 260; 11:36–37, 44, 46; 20:12–
47; 27:9–12; 28:7). Many refuse to accept the existence of Divine
Discourse. The philosophers negate it, because they have no access to
Faith. Others accept it and affirm it according to their consideration.
The Saints, the Gnostics, the Prophets, and seekers of Allâh affirm it
through their own tasting of His unveiling. You will find words like
tanzîl ‫( ﺗﻨﺰﻳﻞ‬2:185; 44:3; 46:2; 97:1), rûh ‫( ﺭﻭﺡ‬15:29; 21:91; 32:9;
38:72; 42:52), wahî ‫( ﻭﺣﻲ‬4:163; 8:12; 16:68; 41:12), and ilhâm ‫ﺇﻟﻬﺎﻡ‬
(91:8) are used for Divine Revelation. They do not have the same
meaning. They are mentioned in the Holy Qur’ân in different places
and in different contexts. Their use is to express different level, type
and purpose of Divine Revelation.
The Word tanzîl ‫ ﺗﻨﺰﻳﻞ‬is derived from nazala, which means “to
descend” or “to come down.” Anzala means “to send down” or “to

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 SELF-DISCLOSURE OF THE VEILED REALITY

send a Revelation.” You will read: ‫ﻳﺰ ْﺍﻟ َﺤ ِﻜ ِﻴﻢ‬

ِ ‫ﷲِ ْﺍﻟ َﻌ ِﺰ‬ ِ ‫َﻨﺰﻳ ُﻞ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﺏ ِﻣﻦَ ﱠ‬ ِ ‫“ ﺗ‬The
gradual revelation [tanzîl; descent] of this perfect Book precedes from
Allâh the All-Mighty, the All-Wise” (46:2).
The literal meaning of the Word rûh ‫ ﺭﻭﺡ‬is “breath of life” and “life
giving and soothing mercy”. Its root word is rahata, meaning “to rest
from grief and sadness.” This Word is often used in the Holy Qur’ân
in the sense of Divine Mercy, as in 15:29, 21:91, 32:9, and 38:72. It
also means “Word of the All-Mighty,” as in, ‫ﻚ ﺭُﻭﺣًﺎ ﱢﻣ ْﻦ‬ َ ‫ﻚ ﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ْﻴ‬
َ ِ‫َﻭ َﻛ َﺬٰﻟ‬
‫(“ ﺃَ ْﻣ ِﺮﻧَﺎ‬Prophet!) Just so (as We sent revelations to other Prophets),
We revealed to you the Word [Rûh] by Our command” (42:52). Rûh is
thus the life-giving Command ‫ ﺃَ ْﻣﺮ‬of the All-Mighty, since it gives life
to hearts that were full of grief, that were sad and dead. This word is
also used for “angel,” as in 19:17 and Archangel Gabriel (rûh al-
Quds, ‫ُﺱ‬ ِ ‫( ﺭُﻭ ُﺡ ْﺍﻟﻘُﺪ‬16:102). Al-Rûh ‫ﺡ‬
ُ ‫ ﺍﻟﺮﱡ ﻭ‬is used for divine inspiration,
as in 16:68 and al-Rûh al-Amîn, ُ‫ﺡ ْﺍﻷَ ِﻣﻴﻦ‬ ُ ‫( ﺍﻟﺮﱡ ﻭ‬26:193), as they are the
messengers of Divine Revelations. In order to give proper meaning to
the word rûh you have to consider if it occurs without the Arabic
suffix al as rûh ‫ ﺭُﻭ ُﺡ‬or with al as al-Rûh ‫ﺡ‬ ُ ‫ﺍﻟﺮﱡ ﻭ‬.
The literal meaning of the Word wahî (‫ ﺃَﻭْ َﺣ ْﻴﻨَﺎ‬in 42:52) throws light on
the phenomenon of Revelation and its operation. It is derived from
waha, which means “to tell someone something in a hushed tone or a
whisper,” which is easily understood by the one who is addressed
even though the people who happen to be nearby cannot understand or
hear it (Ibn Duraid). This quality operates in all types of Revelations.
This very fundamental quality of wahî provides sceptical people
reasons to deny its existence. The Word ilhâm ‫ ﺇﻟﻬﺎﻡ‬literally means
instinct, intimation or innate faculties. You are told:

َ ‫ﺲ َﻭ َﻣﺎ َﺳ ﱠﻮﺍﻫَﺎﻓَﺄ َ ْﻟﻬَ َﻤﻬَﺎ ﻓُﺠ‬

‫ُﻮﺭﻫَﺎ َﻭﺗَ ْﻘ َﻮﺍﻫَﺎ‬ ٍ ‫َﻭﻧَ ْﻔ‬
“And the (human) soul [nafs] and That (Mighty Lord) Who made
it perfect. Then He revealed to it [the soul] (the ways of) its evil
and its righteousness” (91:7–8)
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 SELF-DISCLOSURE OF THE VEILED REALITY

It is through ilhâm the human soul knows the two ways: the way of
fujûr ‫( ﻓُﺠﻮﺭ‬of evils) and the way of taqwâ (of piety). In the Holy
Qur’ân, the Word ilhâm is also used for Divine inspiration,
Revelation, and Command. Sayed Ismâ‘îl Shahîd in his book Mansab-
i-Imâmat stated that in the Book of Allâh ilhâm in its perfect sense,
when used with regards to the Prophets or Saints, is called wahî. In
Tâj al-‘Arûs, you find the same mention. Sayûtî and Ibn Athîr hold the
same view. According to them, ilhâm is a form of wahî vouchsafed by
the All-Mighty to whomsoever He pleases of His servants (30:48).
Wahî is thus the higher form of ilhâm, or inspiration. Metaphorically,
in the Divine Book, the “sending of rain” and the “sending of laden
winds” also denote Divine Revelation. For example, you read:

ُ‫ﺎﺡ ﻓَﺘُﺜِﻴ ُﺮ َﺳ َﺤﺎﺑًﺎ ﻓَﻴَ ْﺒ ُﺴﻄُﻪُ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻛ ْﻴﻒَ ﻳَ َﺸﺎ ُء َﻭﻳَﺠْ َﻌﻠُﻪ‬ َ َ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﻳُﺮْ ِﺳ ُﻞ ﺍﻟﺮﱢ ﻳ‬ ‫ﱠ‬
‫ﺎﺏ ﺑِ ِﻪ َﻣﻦ ﻳَ َﺸﺎ ُء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ‬ َ ‫ﺻ‬ َ ‫ِﻛ َﺴﻔًﺎ ﻓَﺘ ََﺮﻯ ْﺍﻟ َﻮ ْﺩ‬
َ َ‫ﻕ ﻳَ ْﺨ ُﺮ ُﺝ ِﻣ ْﻦ ِﺧ َﻼﻟِ ِﻪ ۖ◌ ﻓَﺈ ِ َﺫﺍ ﺃ‬
‫ﺇِ َﺫﺍ ﻫُ ْﻢ ﻳَ ْﺴﺘَﺒ ِْﺸﺮُﻭﻥ َﻭﺇِﻥ َﻛﺎﻧُﻮﺍ ِﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ ﻳُﻨَ ﱠﺰ َﻝ َﻋﻠَ ْﻴ ِﻬﻢ ﱢﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﻟَ ُﻤ ْﺒﻠِ ِﺴﻴﻦ‬
َ ْ‫ﷲِ َﻛ ْﻴﻒَ ﻳُﺤْ ﻴِﻲ ْﺍﻷَﺭ‬
‫ﺽ ﺑَ ْﻌ َﺪ َﻣﻮْ ﺗِﻬَﺎ‬ ‫ﺖ ﱠ‬ ِ ‫ﺎﺭ َﺭﺣْ َﻤ‬ِ َ‫ﻓَﺎﻧﻈُﺮْ ﺇِﻟَ ٰﻰ ﺁﺛ‬
“It is Allâh alone who sends forth the winds and they raise (the
vapours to form) a cloud which He spreads out in the sky as He
will and sets it layer upon layer, and you see the rain falling from
its midst. And no sooner does He cause it [the Divine Revelation]
to fall on whom He will of His servants, then they (the people)
are filled with joy (because of the glad tidings). Though shortly
before it was sent down upon them they were in a state of
despondency. Look, therefore, at the evidences of Allâh’s mercy!
how He breathes life into the earth (making it green and
flourishing) after its (state of) death.” (30:48–50)
The water is of two types (see 25:53; 35:12). One type of water is that
of springs and rivers mixed with salts and mud (25:53), though its
origin is of the wholesome, pure, cool, and fresh rainwater. This water
symbolizes the knowledge that comes from your rational thinking and

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intellect, which can vary in quality according to the amount of mud

and sediment mixed in it. Those who drink from the river water make
different statements about the same thing at different times and
different places, since their knowledge may be clouded by
preconceived notions and prejudices. The other type is rainwater
described in 30:48-50, that is pure, free from any contamination, with
the highest degree of clarity and refinement. It is the water converted
from dense vapours and clouds. This water is compared with the
Divine Knowledge and Divine Revelation, which is pure and which
purifies your essence for intimate Divine Converse (mukâlimah ‫)ﻣﻜﺎﻟﻤﺔ‬
with your Lord. The water descending from the One Most High is
pure, and those who taste it make the same statements and do not
differ; rather they confirm one another.

Divine Revelation is the ultimate source of knowledge

The All-Mighty has endowed each human being with two types of
faculties; one is the rational faculty, whose source is the human
intellect, and the other is the spiritual faculty, whose source is the
human “heart” (qalb ‫ﻗﻠﺐ‬, plural: qulûb ‫( )ﻗﻠﻮﺏ‬2:7; 6:46; 8:24; 22:46;
50:33). The issues that cannot be resolved with your rational faculty
are unraveled by your spiritual faculty. According to Imâm Abû al-
Qâsim Husain al-Râghib, Revelation is a certain knowledge that is
received from an unknown source. Guidance through intellect is
limited, but the guidance from Revelation brings to fore those
dimensions that are beyond the grasp of your ordinary comprehension.
Revelation thus compensates certain deficiencies in the laws of nature.
The All-Knowing (al-‘Alîm ‫ )ﺍﻟﻌﻠﻴﻢ‬is the source of all knowledge that
you (and all human beings) receive. He enables you to acquire
knowledge through several sources and in many stages. They are, for
example, instinct, intuition, comprehension, preliminary
discrimination, feelings, ideas, thinking, reasoning, deliberation,
inspiration (ilhâm), Revelation (wahî) and Divine Communication

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(mukâlimah). The acquired knowledge has three states, as mentioned

in the Holy Qur’ân. They are: ‘ilm al-Yaqîn ‫ﻴﻦ‬ ِ ِ‫ ِﻋ ْﻠ َﻢ ْﺍﻟﻴَﻘ‬, ‘ain al-Yaqîn ‫ﻋﻴﻦ‬
ِ ِ‫ ْﺍﻟﻴَﻘ‬and haqq al-Yaqîn ‫ﻴﻦ‬
‫ﻴﻦ‬ ِ ِ‫ﻖ ْﺍﻟﻴَﻘ‬
ٌ ‫ ﺣ‬.
‘Ilm al-Yaqîn ‫ﻴﻦ‬ ِ ِ‫ ِﻋ ْﻠ َﻢ ْﺍﻟﻴَﻘ‬is the state of knowledge acquired through
inference (102:5). This is the elementary state of knowledge that
comes out of experience of causes and inference through logic and
intellect, like how you can infer the presence of fire by seeing the
smoke. This state of knowledge is exemplified in the Holy Qur’ân
with these Words:

َ‫ﺃَ ْﻟﻬَﺎ ُﻛ ُﻢ ﺍﻟﺘﱠ َﻜﺎﺛُ ُﺮ َﺣﺘﱠ ٰﻰ ُﺯﺭْ ﺗُ ُﻢ ْﺍﻟ َﻤﻘَﺎﺑِ َﺮ َﻛ ﱠﻼ َﺳﻮْ ﻑَ ﺗَ ْﻌﻠَ ُﻤﻮﻥَ ﺛُ ﱠﻢ َﻛ ﱠﻼ َﺳﻮْ ﻑَ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
‫َﻛ ﱠﻼ ﻟَﻮْ ﺗَ ْﻌﻠَ ُﻤﻮﻥَ ِﻋ ْﻠ َﻢ ْﺍﻟﻴَﻘِﻴ ِﻦ‬
“(O people! your) vying with one another to excel in multiplying
worldly possessions diverts you (from God and true values of
life), Until (on your death) you embrace the graves. Nay, (you
should never hanker after worldly gains, power and position,)
you shall come to know in time (that you have been chasing a
shadow). Nay, again (We repeat, never should you misuse your
life of probation,) you shall come to know (the consequences of
it) in time. No, never! If you only knew the consequences thereof
with sure and certain knowledge (borne out of your experience
and inference [‘ilm al-Yaqîn]” (102:1–5)
‘Ain al-Yaqîn ‫ﻴﻦ‬ ِ ِ‫ َﻋ ْﻴﻦَ ْﺍﻟﻴَﻘ‬is the knowledge acquired through sight
(102:7). This is a higher state of knowledge, which comes from the
subjective experience of nature and the laws of nature or is deduced
from external facts, like how you can deduce (prove) the presence of
the sun by seeing its rising. ‘Ain al-Yaqîn is the knowledge from the
“eye of certainty,” which is illustrated in the Holy Qur’ân with these
Words:

‫ﻟَﺘ ََﺮ ُﻭ ﱠﻥ ْﺍﻟ َﺠ ِﺤﻴ َﻢ ﺛُ ﱠﻢ ﻟَﺘ ََﺮ ُﻭﻧﱠﻬَﺎ َﻋ ْﻴﻦَ ْﺍﻟﻴَﻘِﻴ ِﻦ‬

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“You will certainly see the very Hell-Fire (in this present life by
seeing the sad fate of the wicked). Again, you shall most certainly
see it (in the Hereafter) with the eye of certainty [‘ain al-
Yaqîn].” (102:6–7)
The events occurring to you after your death shall be opened to you,
and you shall see them as if you are looking at them, and no doubt of
any kind will be left for what you see.
Haqq al-Yaqîn ‫ﻖ ْﺍﻟﻴَﻘِﻴ ِﻦ‬
‫ َﺣ ﱡ‬is the state of knowledge with perfect, true
and absolute certainty. This is the highest state of knowledge (56:95),
which is based on direct experience and taste, rather than by inference
or by sight. In this final, highest stage, the All-Mighty manifests
Himself in all His Glory and with His voice:

‫َﻭﺃَ ﱠﻣﺎ ﺇِﻥ َﻛﺎﻥَ ِﻣﻦَ ْﺍﻟ ُﻤ َﻜ ﱢﺬﺑِﻴﻦَ ﺍﻟﻀﱠﺎﻟﱢﻴﻦَ ﻓَﻨُ ُﺰ ٌﻝ ﱢﻣ ْﻦ َﺣ ِﻤ ٍﻴﻢ َﻭﺗَﺼْ ﻠِﻴَﺔُ َﺟ ِﺤ ٍﻴﻢ ﺇِ ﱠﻥ ﻫَ ٰـ َﺬﺍ‬
‫ﻴﻦ ﻓَ َﺴﺒﱢﺢْ ﺑِﺎﺳ ِْﻢ َﺭﺑﱢﻚَ ْﺍﻟ َﻌ ِﻈ ِﻴﻢ‬
ِ ِ‫ﻖ ْﺍﻟﻴَﻘ‬
‫ﻟَﻬ َُﻮ َﺣ ﱡ‬
“But if he belongs to those who deny the truth and are steeped in
error, then (he will be offered) boiling water for an
entertainment, and burning in Hell. Verily, this (fact) is a perfect
certainty [‫ﻖ ْﺍﻟﻴَﻘِﻴ ِﻦ‬
‫ َﺣ ﱡ‬-haqq al-Yaqîn] (not merely a certainty by
inference or sight), Therefore glorify the name of your Lord, the
Incomparably Great.” (56:92)
This verse refers to a knowledge that cannot be known to a human
being without Divine Revelation. Divine Revelation is the only source
for you to know something with perfect and true certainty (‫ﻖ ْﺍﻟﻴَﻘِﻴ ِﻦ‬
‫) َﺣ ﱡ‬,
not merely a certainty by inference about that Reality Who is hidden
(al-Haqîqat al-Ghaibiyya ‫)ﺍﻟﺤﻘﻴﻘﺖ ﺍﻟﻐﻴﺒﻴﺔ‬. With this kind of knowledge,
you feel divine existence from every direction and in every moment
that you are conscious of His presence. This knowledge is imparted to
you directly from above, and logical reasoning and the knowledge of
nature are left far behind.

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Deliverance from sin, which is a deed or a thought that causes disquiet

in your heart and feelings of guilt in your mind, can only be achieved
through guidance coming directly from Allâh’s guidance and not from
intercession by someone. Righteousness, and sublime morals, having
no poisonous adulteration of selfish desires, can only be obtained
through worship and prayer while treading on the path as shown in the
form of Revelation to the Prophets. Their guidance is the only true
guidance through which these high qualities can come to you.
Underneath the apparently pure exterior of some sermon readers, self-
proclaimed religious guides, and ascetics, whose hearts are unaware of
Divine Revelation, there is a lot of dirt. These guides misguide, as
their inner condition is tainted with ugly traits; no sooner are they
alone than they become prone to commit such misdeeds, which is
clear evidence of their being far removed from the pure fountain of
genuine morals. Jalâl al-Dîn Rûmî said: “No one can find the
deliverance from sin without perfect certainty (‫ﻴﻦ‬ِ ِ‫ﻖ ْﺍﻟﻴَﻘ‬
‫) َﺣ ﱡ‬, for I know
the inside stories of many an old and many a young man.”

The necessity of Divine Revelation

Some say that human intellect, your instinct, or your intuitive ecstatic
perception can lead to Divine Knowledge and to a state of spiritual
exaltation, and that there is no need for Divine Revelation. The impact
of the human intellect, however, is limited. It gives knowledge only of
nature’s phenomena through your physical senses. Such knowledge
remains within the limitations of time and space. Through it you can
neither easily understand life nor understand it with perfection. On the
other hand, through your human instinct you can understand life more
easily, because instinct is nurtured and perfected in life’s mold. But
instinct also has its own limitations.
The intuitive, ecstatic perception called wijdân ‫ ﻭﺟﺪﺍﻥ‬is yet a more
developed faculty than either intellect or instinct; it is a faculty that
could be considered cosmic intellect, or illuminated wisdom. It

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occupies an important place in Hinduism and Buddhism and even in

early Christian monasticism. In the mid-centuries of Islam, the period
of deviation, practices to reach the state of wijdân replaced worship in
the retreats of errant sûfîs. Since wijdân also had some escapist
aspects, the spark of piety in such sûfîs was extinguished, and they
started to experience ecstasies and hallucinations that were often
triggered by consumption of narcotics or by music or dance.
The self-reproaching spirit (nafs al-Lawwâmah ‫ )ﻧﻔﺲ ﺍﻟﻮﺍﻣﺔ‬is the voice
of your conscience, which becomes loud when an act of indecency is
committed. It is the voice arising from the innermost recesses of the
human mind, a voice worthy of being heeded. You receive guidance
through it for setting up standards of good and evil. If this voice is
kept alive, and if it is heeded, many knotty problems of morality can
be unraveled through it. That is why the Holy Prophet (pbuh) is
reported to have said: “A sin can be defined as a deed that causes
disquiet in your heart.” However, the conscience of this voice alone is
neither enough to purify the self nor is a reliable guide for us humans.
Very often this voice is muted because of one’s constant inattention to
it. Moreover, your ideas, sentiments, and emotions are shaped by your
environment. When such ideas and inclinations become ingrained in
the mind, one’s conscience is also cast into their mold, and then a
person cannot understand or think in any manner counter to the
environment in which he is brought up, and that environment may
have corrupted the righteous voice of the conscience. In short, mere
conscience is insufficient for attaining piety and God-Gnosis.
The human senses, intellect, wijdân, instinct, and the voice of the
conscience are very limited, and the guidance provided by them to
human beings cannot go beyond a certain stage in comprehending the
hidden realties. What lies beyond this stage where you cannot reach?
What lies hidden behind the veil beyond where your physical eyes
cannot see, and where your intellect cannot perceive? What universes
exist beyond the stars? Here fails all human intellect, here fail all your

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physical and logical powers. You get tired and lost if no further light
and guidance can be provided. You are told:

◌ۚ ‫ﻴﻞ َﻭ ِﻣ ْﻨﻬَﺎ َﺟﺎﺋِ ٌﺮ‬ ‫َﻭ َﻋﻠَﻰ ﱠ‬

ِ ِ‫ﷲِ ﻗَﺼْ ُﺪ ﺍﻟ ﱠﺴﺒ‬
“And (because He is our Creator) upon Allâh lies (the
responsibility of) leading to the right path, for there are some
(paths) deviating (from the right and moderate course and so
they lead astray).” (16:9).
How wonderful is this Message, which creates hope in you. You start
off with your perceptions, become aroused with lofty flights of your
intellect, listen to the voice of nature, admit the existence of wijdân,
recognize the human conscience; but above all these, you harken to
ُ
ِ ‫“ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐٌ ۖ◌ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬I am nearby
the voice of your Lord: ‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋَﺎ ِﻥ‬
indeed, I answer the Prayer of the supplicant when he prays to Me”
(2:186). Only this Voice leads you from what you think is the
certainty (‘Ilm al-Yaqîn or ‘ain al-Yaqîn) to the real and perfect
knowledge of truth with absolute certainty (haqq al-Yaqîn). The
spring of life’s knowledge gushes out of this very haqq al-Yaqîn. The
wings that enable you to fly high to the spiritual realms are these very
wings of certainty that come directly from the Divine Revelation. It is
this voice of certainty that leads you to the Presence of the All-Mighty
in your very life. You do not put your hand in the fire, because you are
certain that it will burn. You do not eat poison, because you are
certain that it will kill you. Similarly, if there is a perfect certainty
(haqq al-Yaqîn ‫ﻖ ﺍﻟﻴﻘﻴﻦ‬ٌ ‫ )ﺍﻟﺤ‬in your heart about the existence of the All-
Mighty, about His Awesomeness, His Magnificent Greatness, His
Sovereignty, and His being the Master of the Day of Requital, then
such certainty would definitely save you from fire and punishments in
this very world as well as in the hereafter.
The extent of all possible realities is not confined only to the realities
that you can perceive through your five senses. It would be foolish to
assert that you admit to the existence of only those things that you can
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see with your eyes, or can taste with your tongue, or smell with your
nose, or hear with your ears, or touch with your hands. Nor should
your realities be limited to those that your intellect can deduce. Logic,
too, in itself, is not free of errors. Even a sound logical argument is
only as strong as the assumptions on which it rests. Many
philosophers master logic, but in contrast to the natural sciences,
which are founded on observations and measurements, and in contrast
to Islamic theology, which is founded on the revelation of the Holy
Qur’ân, moral philosophy has no sound foundation for axioms on
which philosophers apply their logic. Therefore the morals and ethical
standards advocated by philosophers and secular societies are subject
to fashions and follow the currents of the zeitgeist. You need a guide
who sets you on to the right path leading to the knowledge about your
Creator. Human beings need such a guide whose vision and
perceptions, whose understanding of this life and of the hereafter, are
free of errors, a guide who can lead to perfect certainty, like this one,
when he saw the Divine Manifestation, his

‫ﺕ َﺭﺑﱢ ِﻪ ْﺍﻟ ُﻜ ْﺒ َﺮ ٰﻯ‬ َ َ‫َﻣﺎ ﺯَ ﺍ َﻍ ْﺍﻟﺒ‬

ِ ‫ﺼ ُﺮ َﻭ َﻣﺎ ﻁَ َﻐﻰٰ ﻟَﻘَ ْﺪ َﺭﺃَ ٰﻯ ِﻣ ْﻦ ﺁﻳَﺎ‬
“Eye deviated not (from the certainty of the Truth) nor did it
wander away (from the invincible faith on which he stood). (It
was the moment when) he saw the greatly important signs of his
Lord”. (53:17–18)
You need the blessing and direction of Divine Revelation through
such a chosen guide, because societies whose individuals are
immersed in their own self-interests and whose ideological bases are
resting on the prejudices of race and colour, on nationality and
patriotism without moral guidance, are plagued by the exploitation of
some groups by others. This lack of moral direction eventually leads
to societal struggle along class and other lines of separation. The
failures of colonialism, fascism, Nazism, communism, and apartheid
are just a few recent examples of failed, misguided social ideologies.

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It is essential that a messenger with the strength of Divine Revelation

be sent according to the Divine Law mentioned in 16:9 and that he
should be assisted in this mission. You read:

‫َﺭﺑﱡﻨَﺎ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻋﻄَ ٰﻰ ُﻛ ﱠﻞ َﺷ ْﻲ ٍء ﺧ َْﻠﻘَﻪُ ﺛُ ﱠﻢ ﻫَﺪ َٰﻯ‬

“Our Lord is He Who gives every creation its (proper) form and
character and then guides them along the path” (20:50).
Thus, Divine Revelation is a human need. If you look closely, you
find that both the physical and the spiritual systems of human beings
operate under the same laws of nature. Just as He, the High, has
provided for you according to your physical needs, similarly has He
catered to the needs of your spirit and has provided means for you to
meet those needs.

“Revelation” is a Divine Command

‫ﻭﺡ ۖ◌ ﻗُ ِﻞ ﺍﻟﺮﱡ ﻭ ُﺡ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ َﺭﺑﱢﻲ َﻭ َﻣﺎ ﺃُﻭﺗِﻴﺘُﻢ ﱢﻣﻦَ ْﺍﻟ ِﻌ ْﻠ ِﻢ ﺇِ ﱠﻻ‬

ِ ‫َﻭﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋ َِﻦ ﺍﻟﺮﱡ‬
‫ﻴﻼ‬ً ِ‫ﻗَﻠ‬
“And they question you about the revelation and the human soul.
Say, The revelation and the soul is by the command of my Lord
(because) little is the knowledge thereof that you have been
given.” (17:85)
Divine Revelation is a Divine Command (42:52) and is therefore not
subjected to any law that is known to human beings or to any
unknown law of physics. It comes directly from the High, without
going through the stages of reasoning, with a “sure and direct
descent.” The universe is ruled by this very Command, and you
cannot define the existence of the universe without Divine Command.
You read ‫“ َﻭﺃَﻭْ َﺣ ٰﻰ ﻓِﻲ ُﻛ ﱢﻞ َﺳ َﻤﺎ ٍء ﺃَ ْﻣ َﺮﻫَﺎ‬And He assigned [ ٰ‫ ]ﺃَﻭْ َﺣﻰ‬to each
(heaven) its (relevant) function” (41:12). Similarly, in chapter 99, you
read: ‫ﻚ ﺃَﻭْ َﺣ ٰﻰ ﻟَﻬَﺎ‬
َ ‫ﱢﺙ ﺃَ ْﺧﺒَﺎ َﺭﻫَﺎ ﺑِﺄ َ ﱠﻥ َﺭﺑﱠ‬
ُ ‫“ ﻳَﻮْ َﻣﺌِ ٍﺬ ﺗُ َﺤﺪ‬That Day she [the earth] will

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relate all her news (pertaining to every action done on it). For your
Lord will have inspired [‫ ]ﺃَﻭْ َﺣ ٰﻰ‬her (to do so)” (99:4–5). You read at
another place: ‫ﻚ ﺇِﻟَﻰ ﺍﻟﻨﱠﺤْ ِﻞ ﺃَ ِﻥ ﺍﺗﱠ ِﺨ ِﺬﻱ ِﻣﻦَ ْﺍﻟ ِﺠﺒَﺎ ِﻝ ﺑُﻴُﻮﺗًﺎ َﻭ ِﻣﻦَ ﺍﻟ ﱠﺸ َﺠ ِﺮ َﻭ ِﻣ ﱠﻤﺎ‬
َ ‫َﻭﺃَﻭْ َﺣ ٰﻰ َﺭﺑﱡ‬
ُ ْ َ
َ‫“ ﻳَﻌ ِﺮﺷﻮﻥ‬And your Lord inspired [ ٰ‫ ]ﺃﻭْ َﺣﻰ‬the bees (saying), Make your
hives in the hills and in the trees and in the trellises which the people
erect” (16:68). These places all use the word ٰ‫ﺃَﻭْ َﺣﻰ‬, whose root word
wahâ, which stands for Divine Revelation, and in all these places
there is a Divine Command.

Stages of Divine Revelation

Divine Revelation (17:85; 41:12; 42:51; 99:2–5) evolved in stages in

the same manner as the human intellect evolved, till it covered all
aspects of human life. In its perfection it covered the aspects to satisfy
all human requirements. In it evolutionary stages it begins from its
primitive form, the malaka fitrî (natural faculty; 99:5), wahî taskhî
(instinctive inspiration; 16:68), wahî ikhtiâr (the inspiration to choose
between good and evil; 91:8), nafs fî al-Rau (installment into the
mind; 8:12), d‘â il al-Khair (calling to good), and it rises qualitatively
to a level that can be considered as actual Revelation, from ru’ya
sâliha (true dreams; 12:4), kashaf (visions; 2:259), wahî malfûz
(Revelation with definite words; 20:38), and mukâlimah (Divine
Discourse, dialogue with the All-Mighty; 20:11–45), wahî matlûw
(Revelation that comes down in words with a message for many).
The very initial and crude form of Revelation is dreams that turn out
to be true. They are called ru’ya sâliha. This type of Revelation can
be compared with sunlight, which falls on all the inhabitants of the
world. It falls on a heap of dirt as well as on a diamond, and according
to the respective capabilities; its effect can be seen. Even the
transgressor is not deprived of this. An example of this can be found
in the Qur’ânic chapter Joseph (12:36; 12:43), where even a convicted
criminal received a true dream, which was then interpreted by Joseph.
The true dreams make it easy for “ordinary” people to accept the

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existence of Divine Revelation and so that no excuse is left not to

follow the call of the Prophets. Such Revelations are sent to encourage
you to tread the path of purity and righteousness.
Ru’ya sâliha or true dreams are the elementary stage of wahî. They
are the exposition or the manifestation of some truth in a dream. This
type of dream should not be confused with izghâth (confused dreams)
and ahlâm (sexual dreams; see 12:44), nor with dreams that are
influenced by diseases, unsatisfied desires, and other unconscious
processes in the human mind. This difference has been known to Arab
scholars for centuries, and they have coined different words for
different qualities of dreams. In their attempts to interpret dreams,
Western psychoanalysts and interpreters such as Thomas Brown (17th
Century), Sigmund Freud and Carl Jung (19th Century), Calvin Hall
(20th Century) and others have come forward with theories and
explanations that have already been dealt with in detail in the past by
Muslim scholars through much more comprehensive analyses.
Nablûsî, Ibn ‘Abbâs , Khâlid Isfahânî, Ibn Shâhîn, and Abû Sa‘îd
Wais are some of Muslim analysts who excelled in this field (see
Ta’tîr al-Anâm by Nablûsî). Al-Kindi (Alkindus) (801–873 CE)
wrote a treatise on dream interpretation: On Sleep and Dreams. On
consciousness studies Al-Farâbî (872–951 CE) wrote On the Cause of
Dreams. In The Canon of Medicine Avicenna extended the theory of
temperaments to encompass "emotional aspects, mental capacity,
moral attitudes, self-awareness, movements and dreams”. Ibn Khaldûn
(732–808 AH/1332–1406 CE) wrote the following on dream
interpretation: Often, we may deduce [the existence of] that high
spiritual world, and the essences it contains, from visions and things
we had not been aware of while awake but which we find in our sleep
and which are brought to our attention in it and which, if they are true
[dreams], conform with actuality. We thus know that they are true and
come from the world of Truth. “Confused dreams,” on the other hand,
are pictures of the imagination that are stored inside by perception and

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to which the ability to think is applied, after [man] has retired from
sense perception. (Muqaddimah, translated by F. Rosenthal)
The vast world of ru’ya sâliha has not been correctly grasped by
Western thinkers and psychologists. Ru’ya sâliha have a direct
relationship with wahî and ilhâm but have nothing to do with dreams
that result from disturbed minds. A most definitive statement about
dreams has been given by the Holy Prophet Muhammad (pbuh), who
said that dreams are of three kinds: self-suggestion, satanic instigation
(takhfîf al-shaitân), and glad tidings from Allâh (bushrâ min Allâh).
Ru’ya sâliha have their base in human nature. They are a special
faculty of Prophets and Saints, and their true interpretation and
meaning are taught to them: You can read, “(Remember the time)
when Joseph said to his father, My dear father! I have seen (in a
vision) eleven stars and the sun and the moon. I saw them falling
down prostrate (before God) because of me” (12:4). The interpretation
of his dream was at once understood by his father, Jacob, who advised
him not to narrate his dream to his brothers.
Kashaf ‫ ﻛﺸﻒ‬is a form of Revelation higher in grade than the true
dream. Literally, the root kashafa َ‫ ﻛ َﺸﻒ‬means “to open” or “to unveil.”
Kashaf is an experience wherein a person in a state of consciousness
and wakefulness enters a spiritual world and gets information about
some truths from the All-Mighty. This is the kind of a dream that
occurs within a wakeful, conscious state. Normally, the physical eye
cannot see beyond a veil, and the physical ear cannot hear a distant
voice, but in the state of a kashaf, these veils are lifted, and the
distance of time and space are overcome. In the Books of Tradition,
there is a mention of a kashaf of ‘Umar Ibn al-Khattâb(rz), the second
Caliph. While delivering a sermon in the mosque of Madînah, he
suddenly shouted twice, “O Sâriyâ! Look towards the mountain!” All
those who were listening to his sermon witnessed his cry. Sâriyâ was
the commander of the Muslim forces fighting in Syria, hundreds of
miles away, who reported to his troops that he had heard the voice of

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‘Umar(rz) warning him of his enemy from the side of the mountain. His
troops witnessed that Sâriyâ told them what he heard. He obeyed the
voice of ‘Umar(rz) and delivered the Muslim forces from an attack
from the side of the mountain. Such visions are backed by historical
evidence, and none should dismiss them as fables of the past. Nor
should they be dismissed as visual or acoustic hallucinations, because
their quality is quite different. The Holy Qur’ân describes a vision of
Ezekiel in the following words:

‫ﺎﻝ ﺃَﻧ ﱠ ٰﻰ ﻳُﺤْ ﻴِﻲ ﻫَ ٰـ ِﺬ ِﻩ ﱠ‬

ُ‫ﷲ‬ ِ ‫ﺎﻭﻳَﺔٌ َﻋﻠَ ٰﻰ ُﻋﺮ‬
َ َ‫ُﻭﺷﻬَﺎ ﻗ‬ ِ َ‫ﺃَﻭْ َﻛﺎﻟﱠ ِﺬﻱ َﻣ ﱠﺮ َﻋﻠَ ٰﻰ ﻗَﺮْ ﻳَ ٍﺔ َﻭ ِﻫ َﻲ ﺧ‬
‫ﺖ ﻳَﻮْ ًﻣﺎ‬ ُ ‫ﺎﻝ ﻟَﺒِ ْﺜ‬
َ َ‫ﺎﻝ َﻛ ْﻢ ﻟَﺒِ ْﺜﺖَ ۖ◌ﻗ‬َ َ‫َﺎﻡ ﺛُ ﱠﻢ ﺑَ َﻌﺜَﻪُ ۖ◌ ﻗ‬ٍ ‫ﷲُ ِﻣﺎﺋَﺔَ ﻋ‬ ‫ﺑَ ْﻌ َﺪ َﻣﻮْ ﺗِﻬَﺎ ۖ◌ ﻓَﺄ َ َﻣﺎﺗَﻪُ ﱠ‬
‫ﻚ َﻭ َﺷ َﺮﺍﺑِﻚَ ﻟَ ْﻢ‬ َ ‫َﺎﻡ ﻓَﺎﻧﻈُﺮْ ﺇِﻟَ ٰﻰ ﻁَ َﻌﺎ ِﻣ‬ ٍ ‫ﺎﻝ ﺑَﻞ ﻟﱠﺒِ ْﺜﺖَ ِﻣﺎﺋَﺔَ ﻋ‬ َ َ‫ْﺾ ﻳَﻮْ ٍﻡ ۖ◌ ﻗ‬ َ ‫ﺃَﻭْ ﺑَﻌ‬
‫ﺎﺱ ۖ◌ َﻭﺍﻧﻈُﺮْ ﺇِﻟَﻰ ْﺍﻟ ِﻌﻈَ ِﺎﻡ‬ ِ ‫ﺎﺭﻙَ َﻭﻟِﻨَﺠْ َﻌﻠَﻚَ ﺁﻳَﺔً ﻟﱢﻠﻨ ﱠ‬ ِ ‫ﻳَﺘَ َﺴﻨﱠ ْﻪ ۖ◌ َﻭﺍﻧﻈُﺮْ ﺇِﻟَ ٰﻰ ِﺣ َﻤ‬
‫ﷲَ َﻋﻠَ ٰﻰ ُﻛﻞﱢ‬ ‫ﺎﻝ ﺃَ ْﻋﻠَ ُﻢ ﺃَ ﱠﻥ ﱠ‬
َ َ‫ﻨﺸ ُﺰﻫَﺎ ﺛُ ﱠﻢ ﻧَ ْﻜﺴُﻮﻫَﺎ ﻟَﺤْ ًﻤﺎ ۚ◌ ﻓَﻠَ ﱠﻤﺎ ﺗَﺒَﻴﱠﻦَ ﻟَﻪُ ﻗ‬ ِ ُ‫َﻛ ْﻴﻒَ ﻧ‬
‫َﺷ ْﻲ ٍء ﻗَ ِﺪﻳ ٌﺮ‬
“Or consider the case of him [Ezekiel] who passed by a town
[Jerusalem as it was left in desolation by Nebuchadnezzar] and it
had fallen in upon its roofs. He said, when will Allâh restore this
(town) to life after its destruction? So (in his vision) Allâh kept
him in a state of death for a hundred years, then He raised him
(to life). Then (God) said, how long have you stayed (in this state
of death)? He replied, I may have stayed a day or a part of a day
(in this state). (God) said, (Yes this too is correct) but (as you
have witnessed in your vision) you have stayed for a hundred
years. Now look at your food and drink, they have escaped the
action of time, and look at your donkey (too, years have not
passed over it). And (We have made you visualize all this) that
We may make you a sign to the people. And look at the (dead)
bones how We set them together and then clothe them with flesh.
Thus when the fact of the matter became clear to him, he said, I

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know that Allâh is the Possessor of full power to do all that He

will” (2:259).
The highest stage of kashaf is described in the Holy Qur’ân, as
experienced by the Holy Prophet (pbuh):

ِ ‫ْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ ﺇِﻟَﻰ ْﺍﻟ َﻤﺴ‬

َ ‫ْﺠ ِﺪ ْﺍﻷَ ْﻗ‬
‫ﺼﻰ‬ ِ ‫ُﺳﺒ َْﺤﺎﻥَ ﺍﻟﱠ ِﺬﻱ ﺃَﺳ َْﺮ ٰﻯ ﺑِ َﻌ ْﺒ ِﺪ ِﻩ ﻟَﻴ ًْﻼ ﱢﻣﻦَ ْﺍﻟ َﻤﺴ‬
َ َ‫ﺍﻟﱠ ِﺬﻱ ﺑ‬
◌ۚ ‫ﺎﺭ ْﻛﻨَﺎ َﺣﻮْ ﻟَﻪُ ﻟِﻨُ ِﺮﻳَﻪُ ِﻣ ْﻦ ﺁﻳَﺎﺗِﻨَﺎ‬
“Glory be to Him Who carried His servant (Muhammad) by
night from the Holy Mosque (at Makkah) to the Distant Mosque
(at Jerusalem), the precincts of which (too) We have blessed, that
We might show him some of Our signs” (17:1).
The Books of Tradition describe in detail this visionary experience by
the Holy Prophet (pbuh), as narrated by him. Another kashaf, in its
ultimate perfection, is described in the Holy Qur’ân in chapter 53. An
English translation can never reach the sublimity, the power, the
nobility, and the mighty Glory that is embedded in the original Divine
Words:

‫َﻭﻟَﻘَ ْﺪ َﺭﺁﻩُ ﻧ َْﺰﻟَﺔً ﺃُ ْﺧ َﺮ ٰﻯ ِﻋﻨ َﺪ ِﺳ ْﺪ َﺭ ِﺓ ْﺍﻟ ُﻤﻨﺘَﻬَ ٰﻰ ِﻋﻨ َﺪﻫَﺎ َﺟﻨﱠﺔُ ْﺍﻟ َﻤﺄْ َﻭ ٰﻯ ﺇِ ْﺫ ﻳَ ْﻐ َﺸﻰ‬
‫ﺕ َﺭﺑﱢ ِﻪ ْﺍﻟ ُﻜ ْﺒ َﺮ ٰﻯ‬
ِ ‫ﺼ ُﺮ َﻭ َﻣﺎ ﻁَﻐ َٰﻰ ﻟَﻘَ ْﺪ َﺭﺃَ ٰﻯ ِﻣ ْﻦ ﺁﻳَﺎ‬ َ َ‫ﺍﻟ ﱢﺴ ْﺪ َﺭﺓَ َﻣﺎ ﻳَ ْﻐ َﺸ ٰﻰ َﻣﺎ ﺯَ ﺍ َﻍ ْﺍﻟﺒ‬
“And, of course, he [the Prophet] saw Him (in His another
manifestation to him) yet another time. It was near the Sidrah,
which stands at the farthest end (of knowledge). Near where also
is the Garden that is the real eternal abode. (This was) when the
sublime thing [the Divine Manifestation] which was to cover
Sidrah had covered it. (When he saw the Divine Manifestation)
his eye deviated not (from the certainty of the Truth) nor did it
wander away (from the invincible faith on which he stood). (It
was the moment when) he saw the greatest signs of his Lord”
(53:13–18).

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Wahî malfûz is a Revelation spoken in Divine Words. It is a

Revelation in which the Words of the All-Mighty come down directly
from the Source. There is a mystery how they descend. The recipient
not only feels that his ear has heard these Words but also feels their
descent in his mind. At times, Divine Words manifest on the tongue,
and the recipient begins to utter these Words and then keeps on
repeating them. Sometimes the eyes become the recipient of Divine
Revelation, and written sentences appear before one’s eyes.
Sometimes all the five senses are the recipient of the Divine
Revelation. Thus, this form of Revelation has many ways of
manifesting itself. We read:

‫ﺖ َﻋﻠَ ْﻴ ِﻪ ﻓَﺄ َ ْﻟﻘِﻴ ِﻪ ﻓِﻲ ْﺍﻟﻴَ ﱢﻢ َﻭ َﻻ‬ ِ ْ‫َﻭﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ ﺃُ ﱢﻡ ُﻣﻮ َﺳ ٰﻰ ﺃَ ْﻥ ﺃَﺭ‬
ِ ‫ﺿ ِﻌﻴ ِﻪ ۖ◌ ﻓَﺈ ِ َﺫﺍ ِﺧ ْﻔ‬
َ‫ْﻚ َﻭ َﺟﺎ ِﻋﻠُﻮﻩُ ِﻣﻦَ ْﺍﻟ ُﻤﺮْ َﺳﻠِﻴﻦ‬ ِ ‫ﺗَﺨَ ﺎﻓِﻲ َﻭ َﻻ ﺗَﺤْ ﺰَ ﻧِﻲ ۖ◌ ﺇِﻧﱠﺎ َﺭﺍ ﱡﺩﻭﻩُ ﺇِﻟَﻴ‬
“And We revealed to the mother of Moses (saying), Give him
[Moses] suck. But when you have fear about him [his life] cast
him (placing him in a chest) into the river and entertain no fear,
nor grief (about his welfare). Verily, We shall restore him to you
and shall make him (one) of the Messengers” (28:7).
Sometime the Revelation is brought by an “angel” who appears in the
shape of a human being. In the account of Mary you read:

َ‫ﺖ ﺇِﻧﱢﻲ ﺃَ ُﻋﻮ ُﺫ ﺑِﺎﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ ِﻣﻨﻚ‬ ْ َ‫ﻓَﺄَﺭْ َﺳ ْﻠﻨَﺎ ﺇِﻟَ ْﻴﻬَﺎ ﺭُﻭ َﺣﻨَﺎ ﻓَﺘَ َﻤﺜﱠ َﻞ ﻟَﻬَﺎ ﺑَ َﺸﺮًﺍ َﺳ ِﻮﻳًّﺎ ﻗَﺎﻟ‬
‫ﺖ ﺃَﻧﱠ ٰﻰ‬ْ َ‫َﺐ ﻟَ ِﻚ ُﻏ َﻼ ًﻣﺎ ﺯَ ِﻛﻴًّﺎ ﻗَﺎﻟ‬ َ ‫ﺎﻝ ﺇِﻧﱠ َﻤﺎ ﺃَﻧَﺎ َﺭﺳُﻮ ُﻝ َﺭﺑ ِﱢﻚ ِﻷَﻫ‬ َ َ‫ﺇِﻥ ُﻛﻨﺖَ ﺗَﻘِﻴًّﺎ ﻗ‬
‫ﺎﻝ َﺭﺑ ِﱡﻚ ﻫُ َﻮ َﻋﻠَ ﱠ‬
‫ﻲ‬ َ َ‫ﻙ ﺑَ ِﻐﻴًّﺎ ﻗ‬
َ َ‫ﺎﻝ َﻛ َ ٰﺬﻟِ ِﻚ ﻗ‬ ُ َ‫ﻮﻥ ﻟِﻲ ُﻏ َﻼ ٌﻡ َﻭﻟَ ْﻢ ﻳَ ْﻤ َﺴ ْﺴﻨِﻲ ﺑَ َﺸ ٌﺮ َﻭﻟَ ْﻢ ﺃ‬ ُ ‫ﻳَ ُﻜ‬
ِ ‫ﺎﺱ َﻭ َﺭﺣْ َﻤﺔً ﱢﻣﻨﱠﺎ ۚ◌ َﻭ َﻛﺎﻥَ ﺃَ ْﻣﺮًﺍ ﱠﻣ ْﻘ‬
‫ﻀﻴًّﺎ‬ ِ ‫ﻫَﻴ ٌﱢﻦ ۖ◌ َﻭﻟِﻨَﺠْ َﻌﻠَﻪُ ﺁﻳَﺔً ﻟﱢﻠﻨﱠ‬
“Then We sent to her [Mary] Our (angel of) revelation and he
presented himself to her in the form of a perfect and well-
proportioned man. Mary said, I invoke the Most Gracious (God)
to defend me from you. If you guard the least against evil (leave

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me alone). He said, I am but a messenger of your Lord. I give you

(glad tidings of) a most pure son. She said, How can I bear a son
while no man (has married me and) has yet touched me, nor have
I been unchaste. (The angel) said, So the fact is (just as you
describe). Your Lord has said, “It is easy for Me. (We shall do it
when the time comes) so that We make him a sign and a (source
of) blessing from Us for the people. It is a matter ordained.”
(19:17–20).
Mukâlimâh is Divine Discourse. This type of Revelation takes the
form of a dialogue with the All-Mighty. The Holy Qur’ân cites a
marvelous example of such Divine Discourse in 20:11-46: In this
condition Moses talks to the All-Mighty as if he were talking to his
companion (20:10–46). Divine Words are marked by their elegant
perspicuity, eloquence, majesty, relish, and beauty, and the power of
Divinity can be felt shining in them. The recipient enjoys an
indescribable feeling of happiness, liveliness, and contentment (27:7;
28:29; 89:27). During such spiritual encounters, the perception of time
and space disappears, and events and incidents are witnessed that may
actually be spread out over centuries.
Wahî Matlûw - a Revelation that comes down in Words containing a
message for many. The Holy Qur’ân in its essence and meanings, its
formation and arrangement, its language, its words, sentences, and
diction is wahî matlûw. The Prophets (pbuh) position was only that of
a receptacle, and his function was to convey this Revelation to the
people, in total, in its complete form.

َ‫َﺎﺏ ﺗِ ْﺒﻴَﺎﻧًﺎ ﻟﱢ ُﻜﻞﱢ َﺷ ْﻲ ٍء َﻭﻫُﺪًﻯ َﻭ َﺭﺣْ َﻤﺔً َﻭﺑُ ْﺸ َﺮ ٰﻯ ﻟِ ْﻠ ُﻤ ْﺴﻠِ ِﻤﻴﻦ‬

َ ‫َﻭﻧَ ﱠﺰ ْﻟﻨَﺎ َﻋﻠَ ْﻴﻚَ ْﺍﻟ ِﻜﺘ‬
“And (that is why) We have revealed to you (O Prophet) this
perfect Book explaining every (basic) thing and (which serves as)
a guidance (for humankind) and a mercy (from Us), and (gives)
good tidings to those who submit (to God)” (16:89).

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It is not the Holy Prophet (pbuh) who makes use of the Revelation;
rather, it is the Revelation and the Sender of the Revelation that is
making use of the Holy Prophet (pbuh). The Holy Prophet (pbuh) was
unable to resist the great force of the Divine Words flowing from his
mouth. There were no personal views or wishes of the Prophet (pbuh)
in it. “A great Messenger [Muhammad] from Allâh reciting (to them)
written leaves of the Book, free from all impurities, consisting of
eternal laws and commandments” (98:2–3). Its Source was the same,
whose depth no one has been able to reach: “It is from One All-Wise,
All-Aware (God)” (11:1); and “This (Qur’ân) is a clear exposition (of
the truth) for humankind (to follow) and a (means to) guidance, and
an exhortation to those who guard against evil (and are dutiful to God
and people)” (3:138). People of veil deny it. Allâh says of such: “And
they strongly rejected them [the signs] out of spite and arrogance,
although their minds were convinced of (the truth in) them. Look, then
how (evil) was the end of those who acted corruptly” (27:14).
It is stated in a Tradition (Hadîth-i-Qudsî) regarding the Holy Prophet
(pbuh), that Allâh said: “Were it not for your sake, I would not have
created the heavens [laulâka le mâ khalaqtu al-Aflâq].” The recipient
was transported into another realm, and veils were lifted between his
human mind and the Divine Knowledge, and the Divine Realities
were disclosed to him directly and not through his senses. His
physical and his spiritual realms become one. It was as if he were
standing before the All-Mighty and his soul had merged with the
Divinity. When you call the Holy Qur’ân the Word of Allâh, its
significance is much greater, higher, and clearer than what the
Christians conceive of when they call the Gospels of Matthew, Mark,
Luke, and John the “words of God.” Christians acknowledge that the
Gospels are the words of the authors of these books, but they believe
the inherent meanings of them were conveyed by God to these men,
who provided the words for those meanings. The Holy Ghost
supposedly aided the writers of the Gospels in their composition. He
did not reveal the words themselves or the style of composition.
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Therefore, the words of the New Testament cannot be considered as

being revealed by the All-Mighty.

Qur’ân - The Most Exalted Revelation

As the universe has evolved gradually and continues to evolve, so
does His Self-Disclosure continued to evolve in stages. Likewise the
human mind evolves, so does the divine teaching. It develops in stages
in order to cover the ever-emerging aspects of human life. The
Qur’ânic Revelation is the most perfect of all Revelations. No other
Revelation equals it in its purity of communication and decisiveness.
You read:

‫ﻖ ﻋ َِﻦ ْﺍﻟﻬَ َﻮ ٰﻯ ﺇِ ْﻥ ﻫُ َﻮ‬ ِ َ‫ﺎﺣﺒُ ُﻜ ْﻢ َﻭ َﻣﺎ َﻏ َﻮ ٰﻯ َﻭ َﻣﺎ ﻳ‬

ُ ‫ﻨﻄ‬ ِ ‫ﺻ‬ َ ‫َﻭﺍﻟﻨﱠﺠْ ِﻢ ﺇِ َﺫﺍ ﻫ ََﻮ ٰﻯ َﻣﺎ‬
َ ‫ﺿ ﱠﻞ‬
‫ﻖ ْﺍﻷَ ْﻋﻠَ ٰﻰ ﺛُ ﱠﻢ‬ ُ
ِ ُ‫ﺇِ ﱠﻻ َﻭﺣْ ٌﻲ ﻳُﻮ َﺣ ٰﻰ َﻋﻠﱠ َﻤﻪُ َﺷ ِﺪﻳ ُﺪ ْﺍﻟﻘُ َﻮ ٰﻯ ُﺫﻭ ِﻣ ﱠﺮ ٍﺓ ﻓَﺎ ْﺳﺘَ َﻮ ٰﻯ َﻭﻫُ َﻮ ﺑِ ْﺎﻷﻓ‬
ٰ‫ﺎﺏ ﻗَﻮْ َﺳﻴ ِْﻦ ﺃَﻭْ ﺃَ ْﺩﻧ َٰﻰ ﻓَﺄَﻭْ َﺣ ٰﻰ ﺇِﻟَ ٰﻰ َﻋ ْﺒ ِﺪ ِﻩ َﻣﺎ ﺃَﻭْ َﺣﻰ‬
َ َ‫َﺩﻧَﺎ ﻓَﺘَ َﺪﻟﱠ ٰﻰ ﻓَ َﻜﺎﻥَ ﻗ‬
“I call to witness every part of the Qur’ân when it is revealed,
That your comrade (Muhammad) has neither deviated (from true
guidance in his practices) nor has he erred (in his beliefs). He
does not say anything out of (his own) fanciful desire. This
(Qur’ân) is nothing but (pure) revelation, revealed (to him by
God). The Lord of Mighty Powers has taught him (this
discourse). (The Lord) Whose powers become manifest in
manifold and frequent ways, with the result that he [this
Messenger of God] attained perfection and fullest vigor (both
intellectually and physically). And he attained to the zenith of
heights (in his spiritual ascension). Then he drew near to Him
and afterwards he descended (to humankind, for their guidance).
So that he became (as it were) one chord to two bows or closer
still. Then He revealed this excellent and mighty (Qur’ânic)
revelation which He had to send to His servant (Muhammad)”
(53:1–10)

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ِ ‫ﻓَ َﻼ ﺃُ ْﻗ ِﺴ ُﻢ ﺑِ َﻤ َﻮﺍﻗِ ِﻊ ﺍﻟﻨﱡﺠ‬

ٌ ْ‫ُﻮﻡ َﻭﺇِﻧﱠﻪُ ﻟَﻘَ َﺴ ٌﻢ ﻟﱠﻮْ ﺗَ ْﻌﻠَ ُﻤﻮﻥَ َﻋ ِﻈﻴﻢ ﺇِﻧﱠﻪُ ﻟَﻘُﺮ‬
◌ٌ ‫ﺁﻥ َﻛ ِﺮﻳ ٌﻢ‬
“As to me, I swear by the places and times of the revelation of the
portions of the Qur’ân; and behold! It is a mighty oath, if you
only care to know. That this is most surely a Holy Qur’ân
(bestowing bounteous blessings of God)” (56:75–77)
The Qur’ân in its entirety is the Word of God. Its source does not lie
in the Vedas, the Zend, the Payand, the Torah or the Gospels. The
achievement of human knowledge and intellect cannot compete with
the exaltedness, grandeur and quality of this Book, and no intellectual
brilliance and vastness of knowledge can be on par with the
excellence of this Book. There is no human effort involved in its
creation, neither by way of thought, nor by endeavors, nor by words.
It is not a stream of thought nor is it the inspiration of a poet.

ِ ‫َﻨﺰﻳ ٌﻞ ﱢﻣﻦ ﺭﱠﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦَ ﺃَﻓَﺒِﻬَ ٰـ َﺬﺍ ْﺍﻟ َﺤ ِﺪﻳ‬
َ‫ﺚ ﺃَﻧﺘُﻢ ﱡﻣ ْﺪ ِﻫﻨُﻮﻥ‬ ِ ‫ﺗ‬
“It [this Qur’ân] is a revelation from the Lord of the worlds
[Rabb al-‘Âlamîn]. Is it this (Divine) discourse that you are the
deniers of? And do you make the denial of it your lot?” (56:80–)
There is a big claim in the Book of Allâh, and this claim stands for all
times, as it stands today. It says:

َ‫ﺁﻥ َﻻ ﻳَﺄْﺗُﻮﻥ‬
ِ ْ‫ﺍﻹﻧﺲُ َﻭ ْﺍﻟ ِﺠ ﱡﻦ َﻋﻠَ ٰﻰ ﺃَﻥ ﻳَﺄْﺗُﻮﺍ ﺑِ ِﻤ ْﺜ ِﻞ ﻫَ ٰـ َﺬﺍ ْﺍﻟﻘُﺮ‬ ِْ ‫ﺖ‬ ِ ‫ﻗُﻞ ﻟﱠﺌِ ِﻦ ﺍﺟْ ﺘَ َﻤ َﻌ‬
‫ْﺾ ﻅَ ِﻬﻴﺮًﺍ‬ ٍ ‫ﻀﻬُ ْﻢ ﻟِﺒَﻌ‬ ُ ‫ﺑِ ِﻤ ْﺜﻠِ ِﻪ َﻭﻟَﻮْ َﻛﺎﻥَ ﺑَ ْﻌ‬
“Say, If there should join together all human beings and the jinn
to produce the like of this Qur’ân, they would never be able to
produce anything like it, even though some of them might be the
helpers of others.” (17:88)
Similar challenges are repeated in verses 10:38, 11:13, 17:88, and
52:33 and stand for all people. The Holy Qur’ân is a living Book. It is
a luminous Lamp, a glorious Reality, an eternal Truth, and a Law that
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will never be abrogated. It has no parallels, neither in its essence nor

in its history. No book can ever compete with it. It is a complete code
of life and a universal net of wisdom, which provides all the necessary
ingredients for the completion and fulfilment of human intellectual
and practical requirements. It is full of articles of belief as well as
sermons, admonitions, discipline, laws, and regulations.

َ ‫ﺐ ﱢﻣ ﱠﻤﺎ ﻧَ ﱠﺰ ْﻟﻨَﺎ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪﻧَﺎ ﻓَﺄْﺗُﻮﺍ ﺑِﺴ‬

‫ُﻮﺭ ٍﺓ ﱢﻣﻦ ﱢﻣ ْﺜﻠِ ِﻪ َﻭﺍ ْﺩ ُﻋﻮﺍ‬ ٍ ‫َﻭﺇِﻥ ُﻛﻨﺘُ ْﻢ ﻓِﻲ َﺭ ْﻳ‬
َ ‫ﷲِ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬
َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬ ‫ﻭﻥ ﱠ‬ِ ‫ُﺷﻬَﺪَﺍ َء ُﻛﻢ ﱢﻣﻦ ُﺩ‬
“And if you have any doubt as to (the truthfulness of the Qur’ân)
which We have revealed to Our servant [Muhammad] from time
to time, produce a single Sûrah [Qur’ânic chapter] like any of
(the chapters of) this, summoning (to your assistance) all your
helpers (that you have) beside Allâh, if you are right (in your
doubts), (2:23).
The sublime simplicity of the Holy words of the Qur’ân, its piercing
force into your human mind, its enchanting beauty and melody of its
verses, the nobility of its call, and the magnanimity of its Message are
unmatched and cannot be reproduced by human effort. Even a single
word or its component, such as definiteness, indefiniteness, repetition,
ellipsis, or similar facet, when omitted from the verse, will often
render the verse meaningless or diminish its impact. In addition, a
word shifted from its original position or replaced by a synonym will
alter the entire subject meaning and the beauty of the verse; no
congruity will be left, and the “thread of rough jute will patch the fine
silken brocade.” It is the grammatical structure of each verse that
when taken together gives the idea of what is being conveyed (-
ma‘ânî al-Nahw).
The Holy Qur’ân is inimitable, because its verses employ the most
eloquent words in ideal form and composition (ahsan nuzum al-Talîf).
Every Qur’ânic Word is interconnected to provide a precise meaning.

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It frequently uses such literary devices as emphatic statements

(mubâlighah), contrasting pairs (mutâbiqah), digression (istidrâd),
and others, all appropriate for the basic aim of conveying the message
(Abû Bakr Muhammad Ibn al-Tayyib al-Baqillânî in I’jaz al-Qur’ân,
Ahmad Sakar [ed.], Dâr al-Ma‘ârif, Egypt). When you reflect on the
sublime selection of these words and their perfect grammatical order,
you sink deeper into the Divine Realities and you may fall down on
your face before your Lord (17:109).

Continuity of the Divine Revelation

Some believe that Divine Revelation (wahî) ceased. With such a
belief, these people strip Allâh of His Attribute of Speech and
dethrone Him from those Attributes that make Him a Living Deity.
They make Him mute, destitute of the power of speech, and incapable
of revealing any knowledge. They have not enough faith to believe
that their God can reveal His existence and His Divinity to any human
being of His choice. Even among the Muslims, believe that with the
advent of the last of Prophets - the Holy Prophet (pbuh) the doors of
Revelations and Divine Self-Disclosure - wahî and ilhâm, have been
closed forever. In the eyes of some Muslims, a person who is the
recipient of Divine Words cannot announce Allâh’s Words to the
world, or if he does announce them, he must be punished for
blasphemy.
Human speech, actions, and words make you known to others. Is it not
disgraceful to Living Truth to assert that He, with His limitless
Attributes and Powers, no longer speaks to humans and that no
relationship can exist between a mortal and the Eternal and Ever-
Living Allâh? How can you seal up Allâh’s Mouth and His power of
Speech? Is it not true that there are some hearts that have an
attraction, a desire, and a love for their Creator that demands nearness
and sweet Converse? The Most Gracious, the Ever Merciful, has
certainly inspired the hearts of His servants with untold eagerness for

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 SELF-DISCLOSURE OF THE VEILED REALITY

Him and has drawn them close to His Love, affection, and devotion.
To propose that in such a condition, the Ever Merciful (al-Rahîm)
would not desire to converse with them would be the equivalent of
saying that all their love, devotion, and worship were in vain and that
all their eagerness were only one-sided. The recipients of Divine
Revelation are conclusive evidence that your soul has been fashioned
for the delicious Converse with your Supreme Creator. Unless Allâh
provides solace by His Words, the mere supplications, worships,
formal Prayers, and admiration of His handiworks alone cannot
provide the real comfort being sought after by the seeker.
You are inclined through your innate nature to love piety and virtue
and to hate evil and unrighteousness. You have not inherited any
eternal sin. The Creator has created you in the “finest make and the
best proportions with enormous capabilities for all-round
advancement through the process of evolution” (95:4), and it is in
consideration of these capabilities (‫ﺍﻹﻧﺴَﺎﻥَ ﻓِﻲ ﺃَﺣْ َﺴ ِﻦ ﺗَ ْﻘ ِﻮ ٍﻳﻢ‬
ِ ْ ‫ )ﻟَﻘَ ْﺪ َﺧﻠَ ْﻘﻨَﺎ‬that
Allâh draws you so powerfully to His love, affection, and devotion.
Allâh is the Being Who has ever called humankind to Himself by
announcing:

ُ
◌ۖ ‫َﺎﻥ‬ ِ ‫َﻭﺇِ َﺫﺍ َﺳﺄَﻟَﻚَ ِﻋﺒَﺎ ِﺩﻱ َﻋﻨﱢﻲ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐٌ ۖ◌ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬
ِ ‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋ‬
َ‫ﻓَ ْﻠﻴَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟِﻲ َﻭ ْﻟﻴ ُْﺆ ِﻣﻨُﻮﺍ ﺑِﻲ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺮْ ُﺷ ُﺪﻭﻥ‬
“And When My servants ask you concerning Me (tell them) I am
nearby indeed. I answer the prayer of the supplicant when he
prays to Me, so they should respond to My call, and believe in
Me (that I possess all these Attributes) so that they may proceed
in the right way” (2:186).
“I am nearby indeed” is what He says, and He still says these Words if
anyone would listen. He speaks to His favoured ones and bestows
satisfaction and contentment upon their hearts with His majestic and

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 SELF-DISCLOSURE OF THE VEILED REALITY

delicious Words. He listens to them and responds to them, and in

hearing their supplications, He informs them of their acceptance.
It is only through Allâh’s verbal manifestation that you acquire a true
living Faith and that a new relationship is established between you and
your Creator. Your inner darkness is dispelled, and a wonderful
change becomes evident in your heart. The All-Merciful ignites in His
servant the “Light of Knowledge” (nûr al-‘Ilm ‫)ﻧُﻮﺭ ﺍﻟﻌﻠﻢ‬. The Divine
Converse (kalâm ‫ )ﻛﻼﻡ‬does not automatically arise through seeking,
asking, or formal Prayers. The guaranteed recompense of sincere
seeking and asking and Prayers will be the “Gardens of Paradise” in
the hereafter, but Divine Speech is a blessing, and He blesses His
servant with it as a gift without being asked. You cannot demand from
Allâh Revelation because of your nobility or heritage, nor can you
earn it by virtue of your deeds. His Self-Disclosure is a sheer gift and
Grace, which He gives to whomsoever He wishes among His servants
(30:48). No human being, nor any church or organization, can judge
the nobility or saintliness of a person. Only the Ever-Merciful judges
through His own measure who it is that is noble (53:32), and it is He
alone who chooses in His Judgment with whom He talks.
Our Creator is kind to us, for He has left the door of Sainthood ( -
walâyat) open. Sainthood will not end. Only the legislating
prophethood (- nabûwwat) and apostleship (risâlat) has ended, but not
sainthood. Divine Self-Disclosure (wahî-i-ilâhî) and the Lordly
Sending Down (anzâl al-Rabbânî ‫ )ﺃﻧﺰﺍﻝ ﺍﻟﺮﺑﺎﻧﻲ‬cannot end, since the
preservation of entire cosmos (hifz al-‘Âlam ‫ ) ِﺣﻔﻆ ﺍﻟﻌﺎﻟﻢ‬depends on it.
The door of Allâh’s blessings of Divine Converse has always been
open, and it shall remain open. It is open in this age, just as it was
open in the past, in the age of Noah, Abraham, Ishmael, Isaac, Jacob,
Moses, his mother, Aaron, Jesus, his mother Mary, and his disciples,
and maybe also Laozi (of the Dao De Jing), Confucius, Buddha,
Rama, Krishna, and others whom you do not know, and finally, of
course, Muhammad (pbuh) and his Companions and reformers

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 SELF-DISCLOSURE OF THE VEILED REALITY

(mujaddadîn and muhaddathîn), and so many other men and women

of the ummah of the Holy Prophet (pbuh).

Divine disclosure is not limited to Prophets

Allâh created the human being in the finest make and the best
proportions (95:4) and taught him the art of intelligent and clear
speech and reason (55:2-3). These faculties set him apart from the rest
of His creation on this earth. Not only this, Allâh breathed into him
His Spirit (32:9) which made him capable of being the recipient of the
Divine words. Now this human being who carries His Spirit feels love
for Him, seeks His nearness and a desire to hear His voice and longs
for His glimpse, like a lover who wants to reach his beloved, like
Moses when he spoke: My Lord! Reveal yourself to me that I may look
at you (7:143). Such a yearning cannot be left unattended, without
guidance, speech and sight. Now, if the Creator did not guide you, did
not pay heed to your supplications, did not open for you who are
knocking at His door, and did not cover you with His Love, He would
be cruel and could not claim that He is al-Rahîm and al-Wadûd, the
One full of Mercy and Love. Either you would have to deny His
existence, or you must accept His Mercifulness, His Graciousness, His
Power of Speech, His Power of listening to and answering your
supplications, and His Power of Converse (kalâm; see 28:31–34).
Therefore, attending to you is a requirement of His Attribute.
He is invisible but manifests Himself to His chosen servants. Just as
He hears, so does He speak. To whomsoever He wants to speak to, He
discloses Himself. He sends His Revelation to His chosen ones
because of their yearning for Him and there always exists a person
who is “more pleasing to Him” (89:27–30) because of his yearning.
“It is He Who sends down clear signs to His servant” (57:9). The All-
Mighty is the Nourisher to Perfection of all the worlds (Rabb al-
‘Âlâmîn), both in the physical and in the spiritual sense. His physical
and spiritual nurturing (Rabûbîyyat) is not limited to a particular

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 SELF-DISCLOSURE OF THE VEILED REALITY

creation. Revelation (wahî) is a special manifestation of Divine

Rabûbiyyat that is not restricted to any particular period of time or to
any particular people or race. It is manifested in every period to His
selected servants from among all nations. To believe that the process
of Revelation has stopped after such and such a Prophet, or that this
blessing was limited to one chosen people or one chosen language,
amounts to rejecting His universal Lordship.

Revelation is possible only through “Muhammadan” Light

The Holy Prophet Muhammad (pbuh) is the last of all the Prophets.
With him ends the Divine Rulings, and no further modification or
addition can be made. He is the khâtim al-Nabbiyîn, “the Seal of the
Prophets” (33:40), and nothing can enter through this seal without
breaking it. He is the last of the long chain of Prophets. After him, the
Saints (ʾauliyâʾ) and reformers (mujaddadîn) are the recipients of
Divine Reports (akhbâr), where Divine Providence discloses to them
according to their needs and capacities. They become recipients of the
Divine Revelation only through the “Muhammadan” heritage and
“Muhammadan Light,” and they can follow only the Divine Laws
revealed by the Holy Prophet (pbuh).
No exalted level of Divine Revelation (wahi) is possible to anyone
“who does not accept (the call of) one calling to Allâh” (46:32) and
who rejects the Message of Allâh given to the Holy Prophet
Muhammad (pbuh). Today the blessing of wahi and Divine Discourse
is reserved exclusively for the followers of the Holy Prophet (pbuh).
The door of Divine Revelation (wahi) through the Light of Moses was
closed by the advent of Jesus, and the door of Divine Revelation from
the Light of Jesus was closed by the advent of Muhammad (pbuh).
Though you read in the Holy Qur’ân that “those who follow the
Jewish faith, the Christians and the Sabians, whosoever (of these
truly) believes in Allâh and the Last Day and acts righteously shall
have their reward with their Lord” (2:62), these rewards do not

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 SELF-DISCLOSURE OF THE VEILED REALITY

include special divine favours that are reserved for the followers of the
Holy Prophet (pbuh). If you reject the messengership of Muhammad
(pbuh), you will be denied the great blessings of Converse with Him,
and if there is a false claimant to Divine Discourse or Revelation, he
will be a liar in the eyes of Allâh and be subjected to His punishment
(69:44–47).

Types of Revelation granted to Saints

Mujaddadîn are the Reformers of the age who are the appointees
(ma‘mûr) of Allâh, selected by the All-Mighty for the reformation of
the community (ummah) of Muhammad (pbuh). They are the imâms
of their time. According to the sayings of the Holy Prophet (pbuh), his
ummah will be blessed every hundred years with such Appointees.
Having passed through all stages of sulûk, (the sûfî term for a spiritual
stage of a sâlik, a searcher of Truth), they reach the stage of finâ fil-
rasûl, the stage of being lost in the person of the Holy Prophet (pbuh).
On the one hand, they have a tremendous love for the All-Mighty; on
the other hand, they have a tremendous passion for the reformation
and welfare of the ummah of Muhammad (pbuh). These persons are
shown their spiritual station and divine office (muqâm) by God. They
enjoy the honour of conversing with the All-Mighty. Their revealed
prophecies enjoy the status of the “unveiled of the unseen.” Anyone
who calls their claims fabrications is held accountable by Allâh and is
liable for punishment.
These reformers are positioned in the middle, between the Prophet
(pbuh) and their ummah, the followers of the Prophets (pbuh). There
is only a thin line of difference between these persons and the
Prophets of Allâh. In the case of the Prophets, the reality that is called
a “miracle” is termed karâmat, the reality that is called “innocence
and chastity” is termed mahfûziyyat (being secured and guarded), and
the reality that is called nabûwwat (the prophethood) is termed
muhaddathiyyat (being honoured with Converse with the All-Mighty).

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Though they are not Prophets, they wear the cloak of zallî nabûwwat
(reflective prophethood), because perfect walâyat (sainthood) is a
reflective prophethood. Ibn al-‘Arabî coined a special term for them.
He called their walâyat nabûwwat ‘amma, common prophethood (Ibn
al-‘Arabî in Fatûhât al-Makîyya 73:9). Shaikh ‘Abdul Qâdir al-Jilânî
said: “The Prophets are given the name Prophet [nabî] or Apostle
[rasûl], but we are given the title of muhaddathiyyat” (Saif al-
Rahmânî by Syed Muhammad Makkî). Imâm Abd al-Wahâb Shairânî
said that nabûwwat mutliqa continues (see Al-Bawâqî al-Jawâhir
2:35). Jalâl al-Dîn Rûmî said in his Persian couplet (Mathnawî Daftar
5): “O Disciple! He is the prophet of this time, because the Light of
prophethood emanates from him. So try to excel in service and
obedience, in order to attain prophethood within the ummah.” There
are many Muslim scholars who are of the same opinion (for example,
Muftî Kifâyatullâh, President of the Jamî‘at ‘Ulemâ Hind, in Majalas
al-Ahrâr; Muhammad Ismâ‘îl Shahîd Dehlavî; Shabbîr Ahmad
Uthmânî in Al-Sha‘ab; Muftî Muhammad Shâfî‘ in Khatam
Nabûwwat; and Muhammad Idrîs Kandhalvî in Masku al-Khitâm).
They have termed these persons “non-law-bearing Prophets.”
Manifest prophethood (nabûwwat-i-zâhirî) has come to an end, as the
Holy Prophet (pbuh) said: “There will be no Prophet after me.” But
the hidden (bâtinî) spirit of prophethood has not come to an end.
Muhaddathiyyat and walâyat contain strong aspects of prophethood.
Those Saints can be called heirs of the Messengers of Allâh. In spite
of the prestige and honour they enjoy in divine court, and in spite of
the fact that Divine Revelation rains upon them, they do not belong to
the category of the Prophets (zumrâh anbiyâ) in the strict sense. They
are members of the category of Saints. Their Revelation (wahî
walâyat) is not identical with the prophetic Revelations. Ibn Asâkar
narrated from Anas that the Holy Prophet (pbuh) said, “There has
certainly been no Prophet in the past except that there shall be a like
of them in my ummah.” In the context of what has been said
previously, you know the claim of Mujjaddid Hadzrat Mu‘înuddîn
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 SELF-DISCLOSURE OF THE VEILED REALITY

Chishtî about his likeness to Jesus: “Every moment the Holy Spirit
shines within Mu‘înuddîn. Though I do not proclaim it, but I have
become the second Jesus” (Chishtî).
According to Islamic tradition, the word rasûl, or nabî, is used for
Prophet, a person who conveys a Divine Law, or the one who
abrogates some earlier Divine Commandment and replaces it with a
new one and who is not ummatî or a follower of any other Prophet. It
is therefore not appropriate to use the term nabî for muhaddithin,
mujaddidin, or walîullahs, because it may confuse the common
Muslim understanding of the word nabî. Revelation granted to the
Prophets (wahî nabûwwat) is a special category of Revelation that is
granted only to the Prophets. The Holy Qur’ân mentions the names of
some of these Prophets, but not all of them (40:78); it requires from
you not only the belief in the Holy Prophet of Islam (pbuh) but in all
of the Prophets of Allâh (2:4) sent to all nations all over the world.
The doctrine of belief in all the Prophets is taught repeatedly in the
Holy Qur’ân (2:4, 177; 3:84; 42:13). Now, rejection of the Prophets of
Allâh, or calling any one of them a liar, renders a Muslim a
disbeliever (kâfir), according to the teachings of the Holy Qur’ân. On
the other hand rejection or refusal of a muhaddith or a mujaddid or a
Saint does not render any Muslim a kâfir, although calling such a
person a liar creates undue mischief and may bring about divine
displeasure on the accuser.
All Prophets, the Saints, and others who have received Revelation
from Allâh made the same statement about Allâh and His absolute
Unity. They have not differed. They have confirmed one another.
Water from the sky is always the same when it descends, free from all
impurities. You should understand and grasp their knowledge, since
they have received this knowledge from your Lord.

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 SELF-DISCLOSURE OF THE VEILED REALITY

Revelation is unasked Divine reward of righteousness

You have been created for attaining to the true Gnosis and for being
imbued with hues of those Divine Attributes, the knowledge of which
has been given to you in the Holy Qur’ân. It is because of this very
special relationship of the Creator with His creation, whom He created
in the finest make (95:4), that the angels received the Divine
Command, “Make obeisance to Adam” (2:34). Spiritual insight and
God-Gnosis can be achieved only through righteousness, and the
unasked-for reward of that is Revelation, with its different stages on
which the servant has no claim. Treading on the road of rectitude and
piety (taqwâ; 2:2) with other heights of good morals, and avoidance
of evils, leads to the spiritual experience in the form of Divine
Revelation. You reach that special stage at which you can comprehend
the reality of Divine Communication. Its witnesses are the apostles,
the mujaddadîn (reformers), the Sûfîs - the Saints, and thousands
among the true followers of the Messengers. All these were imbued
with gnosis and knowledge and bear testimony through their personal
experiences that Allâh, the High and Exalted, communicates with
them through dreams, visions, and Revelation, and there are occasions
when they hear their Creators delicious Words.

Spiritual experience of the recipient of Revelation

The process of wahî takes place when the person is awake and is in a
state of extraordinarily aroused perception, and in spiritual and
physical purification. Without the intervention of any physical cause a
state of transportation and drowsiness overtakes him and the recipient
enters into a state of deep trance and feels the special attraction and
the love of the All-Mighty and loses all consciousness of his physical
thinking self. There is a lot of sweetness and feelings of love in this
discourse accompanied by a strong yearning to have a look at His
Lord. He forgets his own self and his five senses go into a state of
abeyance. The slate of the conscious mind is wiped clean. With the

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 SELF-DISCLOSURE OF THE VEILED REALITY

disappearance of consciousness comes a new consciousness, which is

more powerful and is felt as a real state. In this state you delve deeply
into the mysteries of the Being. You do not consider this state to be
unreal as compared with the real world you were in before, nor do you
consider it to be a figment of your imagination (see 20:11–46). There
is much sweetness and feelings of love in this Divine Discourse,
accompanied by a strong yearning to have a look at His Lord. There
exists no human language, no writing, and no speech other than the
Divine Speech that can describe this state to a non-recipient.
The veils that cover the servant from his Lord may be many or may be
few, each time the same or each time different. This explains the
diverse reactions of the servant while receiving a Revelation. The
Holy Prophet (pbuh) described that sometimes the Revelation came
down to him “like a chain crossing on the pebbles.” Sometimes it was
the Angel Gabriel (- Jibra’îl) who brought it down (26:193–194). This
was an extremely intense experience for him. He felt very cold and
would shiver on hot summer days; sometimes on cold days, he would
perspire. ‘Âishah(rz), the wife of the Holy Prophet (pbuh), described
the physical condition of the Holy Prophet (pbuh) while he was
receiving Revelation. She says that he was lying with his head on her
thighs when a Revelation came. She felt a very heavy, almost
unbearable pressure on her thighs, and she thought for a while that
they were going to fracture. She also described how the face of the
Holy Prophet (pbuh) became red and how his body was covered with
sweat each time he received the Divine Words. Another tradition tells
that the Holy Prophet (pbuh) was riding a camel when a Revelation
came and that under the pressure of this Revelation, the camel he was
riding became immobilized.
Allâh spoke to Moses from behind the veil of a burning bush. Moses
spoke and he was spoken to without being thunderstruck. However,
when Moses asked Allâh to show Himself to him, Moses and the
mountain were thunderstruck. Therefore, the intensity of Divine Self-

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 SELF-DISCLOSURE OF THE VEILED REALITY

Revelation depends on the preparedness of the soul for Divine Self-

Disclosure.

Misconceptions about Revelation

Some psychologists have tried to explain the experience of Revelation
as phenomenon of the subconscious. Ibn Khaldûn accepted the
existence of the subconscious in his book Muqaddima, but he rejected
the idea that the Divine Revelation originates from this source. The
vast and limitless experience of Divine Revelation cannot be limited
to the confines of the subconscious. “We have to concede the presence
of superconscious and alerted state of perception in addition to the
presence of subconscious and conscious.” God says: “And those who
do not know (the wisdom implied in Divine revelation) say, Why does
not Allâh (Himself) speak to us or give us a (convincing) sign?”
(2:118). They deny the existence of Divine Revelation solely on the
grounds that they do not see Divine Revelation coming down, and
they do not hear its sound, or they have not personally experienced it
nor have they ever seen any miracle being performed. This does not
prove that it has no existence. The absence of knowledge is no
argument for the nonexistence of something. That is the same as
denying the existence of light merely because one’s eyes cannot see it.
There have always been holy ones from time immemorial who have
had this spiritual experience, whose ears heard the Highs voice, whose
eyes saw visions, whose “sense of smell detected the divine fragrance
that swept gently and smoothly through the air and over waters. Just
as a person who is born blind cannot understand the difference
between light and darkness, similarly one who has not had any
spiritual experience and has not undergone the experience of receiving
Divine Revelation cannot be fully aware of the reality of this
phenomenon. It is better to accept the guidance of wise men blessed
with spiritual sight than to wander and stumble around in darkness.

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 “WE-NESS”, “HE-NESS” AND “I-NESS” OF ALLÂH
Mâhiyyat al-Haqq - Huwiya – Inniya

When you go through the pages of the Holy Qur’ân, you will find
verses where the Divine Grace addresses you in We-form, in others in
He-form and a few time in I-form. These are, respectively, the “We-
ness” (mâhiyyat al-Haqq), the “He-ness” (huwiya), and the “I-ness” (-
anniya, or inniya) of Allâh.
The “We-ness” of Allâh (Mâhiyyat al-Haqq): The “We-ness” of
Allâh expresses His Might, His Power, His Glory and His Majesty (-
Jalâl). Typical verses in this “We-form” you read is as follows:

۟
‫ﺽ َﻣﺎ ﻟَ ْﻢ ﻧُ َﻤ ﱢﻜﻦ ﻟﱠ ُﻜ ْﻢ‬ ِ ْ‫ﺃَﻟَ ْﻢ ﻳَ َﺮﻭْ ﺍ َﻛ ْﻢ ﺃَ ْﻫﻠَ ْﻜﻨَﺎ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻬﻢ ﱢﻣﻦ ﻗَﺮْ ۢ ٍﻥ ﱠﻣ ﱠﻜﻨﱠ ٰـﻬُ ْﻢ ﻓِﻰ ْٱﻷَﺭ‬
‫َﻭﺃَﺭْ َﺳ ْﻠﻨَﺎ ٱﻟ ﱠﺴ َﻤﺎٓ َء َﻋﻠَ ْﻴ ِﻬﻢ ﱢﻣ ْﺪ َﺭﺍ ۭ ًﺭﺍ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ْٱﻷَ ْﻧﻬَ ٰـ َﺮ ﺗَﺠْ ِﺮﻯ ِﻣﻦ ﺗَﺤْ ﺘِ ِﻬ ْﻢ ﻓَﺄ َ ْﻫﻠَ ْﻜﻨَ ٰـﻬُﻢ‬
َ‫ﺑِ ُﺬﻧُﻮﺑِ ِﻬ ْﻢ َﻭﺃَﻧ َﺸﺄْﻧَﺎ ِﻣ ۢﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ﻗَﺮْ ﻧًﺎ َءﺍﺧَ ِﺮﻳﻦ‬
“Have these people not considered how many generation We
have destroyed before them to whom We had given them so firm
a hold and power on the earth, such a firm hold as We have not
given you? And We sent clouds over them pouring down
abundant rain, and We caused rivers to flow subject to their
command and control. Yet We destroyed them owing to their sins
and raised other generations after them” (6:6).

‫ﻀ ﱠﺮ ٓﺍ ِء ﻟَ َﻌﻠﱠﻬُ ْﻢ‬ ‫ﺧَﺬﻧَ ٰـﻬُﻢ ﺑِ ْﭑﻟﺒَﺄْ َﺳﺎٓ ِء َﻭٱﻟ ﱠ‬ َ ِ‫َﻭﻟَﻘَ ْﺪ ﺃَﺭْ َﺳ ْﻠﻨَﺎٓ ﺇِﻟَ ٰ ٓﻰ ﺃُ َﻣ ۢ ٍﻢ ﱢﻣﻦ ﻗَ ْﺒﻠ‬
ْ َ ‫ﻚ ﻓَﺄ‬
‫ﺖ ﻗُﻠُﻮﺑُﻬُ ْﻢ َﻭ َﺯﻳﱠﻦَ ﻟَﻬُ ُﻢ‬ ْ ‫ﻮﺍ َﻭﻟَ ٰـ ِﻜﻦ ﻗَ َﺴ‬ ۟ ‫َﻀ ﱠﺮ ُﻋ‬َ ‫ﻻ ﺇِ ْﺫ َﺟﺎٓ َءﻫُﻢ ﺑَﺄْ ُﺳﻨَﺎ ﺗ‬ ٓ َ ْ‫َﻀ ﱠﺮ ُﻋﻮﻥَ ﻓَﻠَﻮ‬ َ ‫ﻳَﺘ‬
‫ٰﺏ ُﻛﻞﱢ‬ ۟ ۟ ۟
َ ‫ٱﻟ ﱠﺸ ْﻴﻄَ ٰـ ُﻦ َﻣﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠُﻮﻥَ ﻓَﻠَ ﱠﻤﺎ ﻧَﺴُﻮﺍ َﻣﺎ ُﺫ ﱢﻛﺮُﻭﺍ ﺑِِۦﻪ ﻓَﺘَﺤْ ﻨَﺎ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺃَ ْﺑ َﻮ‬
ْ َ‫ُﻮﺍ ﺑِ َﻤﺎٓ ﺃُﻭﺗُ ٓﻮ ۟ﺍ ﺃ‬
َ‫ﺧَﺬﻧَ ٰـﻬُﻢ ﺑَ ْﻐﺘَ ۭﺔً ﻓَﺈ ِ َﺫﺍ ﻫُﻢ ﱡﻣ ْﺒﻠِﺴُﻮﻥ‬ ۟ ‫َﺷ ْﻰ ٍء َﺣﺘﱠ ٰ ٓﻰ ﺇ َﺫﺍ ﻓَﺮﺣ‬
ِ ِ
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 “WE-NESS”, “HE-NESS” AND “I-NESS” OF ALLÂH

“We have already sent (Messengers) towards the communities

before you, then (on their rejecting the Messengers) We afflicted
them with destitution, calamities and adversities so that they
might become humble (before Us). Why did they not then, when
Our punishment overtook them, grow humble? (It was for the fact
that) their hearts had hardened and satan had made their deeds
seem fair to them. Then, when they abandoned that whereof they
had been reminded, We opened to them the gates of everything.
Until when they began to boast over what they were given, We
seized them unawares; then behold! They were in sole despair (of
all good). In this way the last remnants of these people who had
acted wrongfully were completely rooted out” (6:42–45).
The We-form of usage can be called the “Who-is-it-ness” and “How-
is-it-ness” of the Absolute Reality (mâhiyyat al-Haqq). The Majesty,
the Glory and the Might hidden in the “We-ness” is made known only
to those whose conduct remains in obedience to His commands, and
those who have a link to Him. You can get lost in the “How-is-it-
ness” of these verses while reflecting on them.
The “He-ness” of Allâh (Huwiya): You will encounter many verses
in which the Supreme Being addresses the humankind in “He-Form,”
- where the pronoun “Huwa,” translated as “He,” is used. The “He-
ness” requires the existence of two – the hidden one and that from
which He is absent. “Hiddenness” necessarily occurs in relation to
another. For example we read:

ِ ْ‫ﺕ َﻭﻓِﻲ ْﺍﻷَﺭ‬

‫ﺽ‬ ِ ‫ﺎﻭﺍ‬ ‫َﻭﻫُ َﻮ ﱠ‬
َ ‫ﷲُ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
“And He (‫ )ﻫُ َﻮ‬is Allâh Who is in the heavens and in the earth”
(6:3).
The “He-ness,” or the huwiya, of Allâh refers to His Hidden Essential
Reality (al-Haqîqat al-Ghaybîyya). With huwiya He describes
Himself and refers to His own Reality when He says, ‫ﷲُ ﺃَ َﺣ ٌﺪ‬
‫ﻗُﻞْ ﻫُ َﻮ ﱠ‬

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 “WE-NESS”, “HE-NESS” AND “I-NESS” OF ALLÂH

Say! He (‫ )ﻫُ َﻮ‬is Allâh, the One and Alone in His Being” (112:1), The
word Qul ْ‫( ﻗُﻞ‬- Say!) is to be understood as Command. Because of His
being hidden (al-Bâtiniyah), these verses are accompanied with one or
more of His Attributes that describe Him. You will read for example:

‫ﱠﺣﻴ ُﻢ‬ِ ‫ﺐ َﻭﺍﻟ ﱠﺸﻬَﺎ َﺩ ِﺓ ۖ◌ ﻫُ َﻮ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ﺍﻟﺮ‬ ِ ‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ۖ◌ ﻋَﺎﻟِ ُﻢ ْﺍﻟ َﻐ ْﻴ‬ ‫ﻫُ َﻮ ﱠ‬
‫ﻚ ْﺍﻟﻘُ ﱡﺪﻭﺱُ ﺍﻟﺴ َﱠﻼ ُﻡ ْﺍﻟ ُﻤ ْﺆ ِﻣ ُﻦ ْﺍﻟ ُﻤﻬَ ْﻴ ِﻤ ُﻦ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ‬ ُ ِ‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ْﺍﻟ َﻤﻠ‬
‫ﻫُ َﻮ ﱠ‬
‫ﺉ‬ ِ َ‫ﻖ ْﺍﻟﺒ‬
ُ ‫ﺎﺭ‬ ُ ِ‫ﷲُ ْﺍﻟﺨَ ﺎﻟ‬ ‫ﷲِ َﻋ ﱠﻤﺎ ﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ ﻫُ َﻮ ﱠ‬ ‫ْﺍﻟ َﺠﺒﱠﺎ ُﺭ ْﺍﻟ ُﻤﺘَ َﻜﺒﱢ ُﺮ ۚ◌ ُﺳﺒ َْﺤﺎﻥَ ﱠ‬
◌ۖ ‫ﺽ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﺼ ﱢﻮ ُﺭ ۖ◌ ﻟَﻪُ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰٰ ۚ◌ ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ َ ‫ْﺍﻟ ُﻤ‬
‫َﻭﻫُ َﻮ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬
“He is Allâh, beside Whom there is no other, cannot be and will
never be one worthy of worship but He. He is the Knower of
unseen and seen, He is the Most Gracious and Ever Merciful.
(He is) the Supreme Sovereign, the Holy One, the Most Perfect,
Bestower of peaceful security, the Guardian, the All-Mighty, the
Compensator of losses, the Possessor of all greatness. Holy is
Allâh, far beyond and above the things they associate with Him.
He is Allâh, the Creator (of the matter and the spirit), the Maker,
the Bestower of forms (and fashioner of everything suiting to its
requirement). All fair Attributes belong to Him. All that lies in the
heavens and the earth declares His glory; He is the All-Mighty,
the All-Wise.” (59:22–24)
There are many other similar verses such as: “He is the All-Hearing,
the All-Knowing” (6:13); “He is the Possessor of every power to do
all that He will. And He is the All-Dominant over His servants. And
He is the All-Wise, the All-Aware” (6:17–18); “He has perfect
knowledge of everything” (6:101); “He is All-Powerful, All-Mighty”
(42:19); “It is He Who accepts penitence of His servants and pardons
(them their) evil deeds, and He knows all that you do” (42:25); and
“He it is Who sends down rain after the people have lost all hope and
unfolds His mercy. He alone is the Patron, the Praiseworthy” (42:28).

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 “WE-NESS”, “HE-NESS” AND “I-NESS” OF ALLÂH

When you reflect on creation, you use your reason and reflect on its
Creator, and your reflection is based on your experience. There is no
way of escaping this kind of limited anthropocentrism, thinking about
Allâh in human terms and in terms of your human life. If you try to
avoid thinking about Allâh in this fashion, you will be obliged to
imagine Him as though He were either a machine or a blind force.
However, you do not, in reality, speak of “it” when you talk of Allâh;
you speak of Him. That means that Allâh is better understood as being
personal rather than impersonal. Obviously, He is not a person in just
the same sense in which you are a person. That would be quite absurd,
for it would negate the infinite nature and His inscrutable quality. He
is far above that which any human being can perceive or reflect (see
chapter on p. 8). The Attributes of Allâh are the most valuable clue
you have in order to know Him.
When you ascribe personality to Allâh, you are saying that He is One
(Wâhid; 2:163). He is free in His nature and not bound by chains of
imposed necessity (2:255). He has a Will (3:26) and a Purpose
(51:56). He is a Being without a physical body (24:35). He is not
bound by the limitations of time and space, which beset you with your
physical body. He is both immeasurable and eternal, beyond
measurement by watches, clocks, or calendars. In spite of all this, the
whole of the scriptural record, as well as the experience of Prophets
and Saints, testify to the personal relationship, which they had with
Him. He can and does enter into communion with that who is not
Himself (2:186).
The “I-ness” of Allâh (Anniya, Inniya): There are not many verses
in the Holy Qur’ân in which the All-Merciful addresses a human
being while referring to Himself in the “I-form.” This is the “I-ness”
(anniya, or inniya) of Allâh. The “I-ness” corresponds to what is
expressed in the English first-person pronoun “I.” This use of first
person, unlike that of the third person, does not necessitate the
existence of anything hidden. The anniya, or inniya (20:14) of Allâh is

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limited to express the Lords special nearness to His servant in a way

that shows His intimacy and close relationship. In the Qur’ân, Moses
(Mûsâ) was addressed while he was “on the quest of fire” with the
following Words: ‫ﷲُ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ﺍﻟْ َﺤ ِﻜﻴ ُﻢ‬ ‫ ﻳَﺎ ُﻣﻮ َﺳ ٰﻰ ﺇِﻧﱠﻪُ ﺃَﻧَﺎ ﱠ‬, “O Moses! The fact is
that I am Allâh, the All-Mighty [al-‘Azîz], the All-Wise [al-Hakîm]”
(27:9), and again: َ‫ﷲُ َﺭﺏﱡ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ ‫ﺇِﻧﱢﻲ ﺃَﻧَﺎ ﱠ‬, “I am, Allâh, the Lord of the
worlds” (28:30). What an expression of love, beauty, and nearness
you read in the verse when Allâh addresses Moses: ‫ﻚ َﻣ َﺤﺒﱠﺔً ﱢﻣﻨﱢﻲ‬ ُ ‫َﻭﺃَ ْﻟﻘَﻴ‬
َ ‫ْﺖ َﻋﻠَ ْﻴ‬
َ ُ
‫“ َﻭﻟِﺘﺼْ ﻨَ َﻊ َﻋﻠ ٰﻰ َﻋ ْﻴﻨِﻲ‬And I endowed you with My love (with the result) that
you were brought up before My eyes and under My protection”
(20:39), and again: ‫ﻚ ﻟِﻨَ ْﻔ ِﺴﻲ‬ َ ُ‫“ َﻭﺍﺻْ ﻄَﻨَ ْﻌﺘ‬I, (having made you perfect,) have
chosen you for Myself” (20:41). The same I-form is used in Allâh’s
response to Jesus when Jesus prayed for his followers for a “sure and
lasting food from heaven that it may be to us (a source of) festival
ever recurring, to the first of us and the last of us” (5:114). Jesus
received the good tidings and a warning for future generation (5:115).
In his I-form, God addresses the soul who has attained His nearness:

‫ﺿﻴﱠﺔً ﻓَﺎ ْﺩ ُﺧﻠِﻲ ﻓِﻲ‬

ِ ْ‫ﺍﺿﻴَﺔً ﱠﻣﺮ‬ ْ ‫ﻳَﺎ ﺃَﻳﱠﺘُﻬَﺎ ﺍﻟﻨﱠ ْﻔﺲُ ْﺍﻟ ُﻤ‬
ِ ‫ﻄ َﻤﺌِﻨﱠﺔُ ﺍﺭْ ِﺟ ِﻌﻲ ﺇِﻟَ ٰﻰ َﺭﺑ ِﱢﻚ َﺭ‬
‫ِﻋﺒَﺎ ِﺩﻱ َﻭﺍ ْﺩ ُﺧﻠِﻲ َﺟﻨﱠﺘِﻲ‬
“O you soul at peace! Come back to your Lord well-pleased with
Him and He well-pleased with you. Enter the fold of My chosen
servants, And enter the Garden made by Me.” (89:27–30)
In some verses you find a change from the “We-ness” to the first-
person “I-ness”:

َ ْ‫َﻭﻟَﻨُ ْﺴ ِﻜﻨَﻨﱠ ُﻜ ُﻢ ْﺍﻷَﺭ‬

‫ﺽ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ۚ◌ َ ٰﺫﻟِﻚَ ﻟِ َﻤ ْﻦ ﺧَ ﺎﻑَ َﻣﻘَﺎ ِﻣﻲ َﻭﺧَ ﺎﻑَ َﻭ ِﻋﻴ ِﺪ‬
“And We will surely make you occupy the country after them.
That (promise) shall hold good for everyone of him who fears to
stand before My tribunal and fears My threatful warning.”
(14:14; see also 31:10-11)

53
Here is a change from His Majesty and Power into His Mercy and
Reward. In some other places, (e.g. see 25:45), you find similar abrupt
change from “He-ness” into “We-ness.” These shifts show His
Attributes of Power and at the same time His closeness to a human
being. Change from “He-ness” to “We-ness” also indicates the
employment of several Divine forces in that particular process. Such
transitions also show that Allâh is indefinable and it is the inadequacy
of human speech that makes it necessary to refer to the Supreme
Being by pronouns applicable only to finite, created beings. These
shifts are neither haphazardous nor accidental; rather they are
deliberate linguistic intentions. Where Allâh’s Self-Sufficiency and
Independence are intended to be emphasized, or where a work is to be
performed through His divine decree, and His Power and the Majesty
is expressed, the “We-form” appears, and when it is to be emphasized
that Allâh will bring about a result through the agency of angels in
association with one or more of His Attributes, the “He-form” is used.
The “I-ness” is always to denote Allâh’s intimacy with His servant,
with a message not only of hope and of love for him, but also of awe
and fear as He says:

‫ﻓَ ْﺎﺫ ُﻛﺮُﻭﻧِﻲ ﺃَ ْﺫ ُﻛﺮْ ُﻛ ْﻢ َﻭﺍ ْﺷ ُﻜﺮُﻭﺍ ﻟِﻲ َﻭ َﻻ ﺗَ ْﻜﻔُﺮُﻭ ِﻥ‬

“Therefore, Glorify Me and I will grant you eminence and be
thankful to Me, and be not ungrateful (for My favours to you)”
(2:152)

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 MONOTHEISM IN ITS ABSOLUTE PURITY
Ahadîyyat and Wahdânîyyat

ِ ‫ﺍﺣ ٌﺪ ۖ◌ ﱠﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ﺍﻟﺮ‬

‫ﱠﺣﻴ ُﻢ‬ ِ ‫َﻭﺇِﻟَ ٰـﻬُ ُﻜ ْﻢ ﺇِﻟَ ٰـﻪٌ َﻭ‬
“And your God is One God, there is no other, cannot be and will
never be one worthy of worship but He, the Most Gracious, the
Ever Merciful” (2:163).
The main theme of the Holy Qur’ân, the one that predominates over
all other themes, is that of Oneness of His Being His Ahadîyyat and
Wahdanîyyat. “He lets none associate with Him, and share His
judgment” (18:26). “So let him who hopes to meet his Lord do deeds
of righteousness and let him associate no one in the worship of his
Lord” (18:110). “Indeed, he who associates anything with Allâh falls,
as it were, from on high, and either the birds snatch him away or the
wind blows him off to some deep place very far away” (22:31), and
“associate no partners with Allâh, surely this (act of) associating
partners (with Him) is a grievous wrong” (31:13). These statements
and many similar others constitute the cornerstone of all statements in
the Holy Qur’ân. Ilâhun Wâhid, ‫( ﺇِﻟَ ٰـﻪٌ َﻭﺍ ِﺣ ٌﺪ‬the only One Deity; 2:163), is
the basic Attribute of Allâh and the foundation of the Muslim
‫ﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﱠ‬:
confession La ilâha ill-Allâh,َ ُ‫ﷲ‬ ‫“ ﱠ‬There is no other, cannot be
and will never be one worthy of worship but He.” It is this confession,
which when combined with the confession of the prophethood of
Muhammad (pbuh), admits a person into the fold of Islam.
The Unity of Allâh implies that He is One and Unique in His Being,
One and Unique in His Attributes, and One and Unique in His works.
His Oneness means that there is neither plurality of gods nor plurality

55
 MONOTHEISM IN ITS ABSOLUTE PURITY

of persons in His Godhead. His Oneness in His Attributes implies that

no other being possesses one or more of His Divine Attributes in its
perfection. His Oneness in works implies that none can do that which
Allâh has done or that which He may do, and no other being has
influence over His intentions and Holy desires (irâdat al-Muqaddas
‫)ﺇﺭﺍﺩﺓ ﺍﻟﻤﻘ ٌﺪﺱ‬. Multiplicity exists only in His Names and Attributes, but
His every attributive Name is invested with all His other Names. This
is because His every Name implies His essence as well as a particular
aspect it enshrines. Allâh is the Name that combines all His Names.
There are two Arabic words stated that signify the oneness - Ahad and
Wâhid. Allâh says, He is Ahad ‫( ﺃَ َﺣ ٌﺪ‬the Unique One; 112:1) and says,
He is Ilâhun Wâhid, ‫( ﺇِﻟَ ٰـﻪٌ َﻭﺍ ِﺣ ٌﺪ‬the Only One Deity; 2:163). These
Divine names lack the typical Arabic article al, which is added in
Arabic as prefix to an adjective to denote perfection. For example,
Allâh is not simply Rahmân (Gracious) but al-Rahmân (the Most
Gracious). Allâh’s Attribute Ahad ‫ ﺃَ َﺣ ٌﺪ‬and ilâhun Wâhid, ‫ ﺇِﻟَ ٰـﻪٌ َﻭﺍ ِﺣ ٌﺪ‬lack
the prefix of al. This is because these Arabic words stand for
perfection inherent in them. They do not need any further perfection.
This doctrine of Unity is beautifully summed up in one of the shortest
chapter of the Holy Qur’ân:

‫ﺼ َﻤ ُﺪ ﻟَ ْﻢ ﻳَﻠِ ْﺪ َﻭﻟَ ْﻢ ﻳُﻮﻟَ ْﺪ َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻪُ ُﻛﻔُ ًﻮﺍ ﺃَ َﺣ ٌﺪ‬ ‫ﷲُ ﺃَ َﺣ ٌﺪ ﱠ‬
‫ﷲُ ﺍﻟ ﱠ‬ ‫ﻗُﻞْ ﻫُ َﻮ ﱠ‬
“Say! [The fact is] He is Allâh, the One and Alone in His Being
[Ahad]. Allâh is that Supreme Being Who is the Independent and
Besought of all and Unique in all His Attributes [al-Samad]. He
begets none and is begotten by no one; and there is none His
equal.” (112:1–4).
The above verses (112:1-4) mention two basic Divine Attributes - the
Attribute of Ahad and that of al-Samad. Ahad ‫ ﺃَ َﺣ ٌﺪ‬stands for perfect
uniqueness in its oneness. It is one of the wonders of the Arabic
language and of the Qur’ân that this word is used as an Attribute of
Allâh. Because of the perfection inherent in this word, it can never be
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 MONOTHEISM IN ITS ABSOLUTE PURITY

used to describe anyone else. Allâh is Ahad in the sense of absolute

Uniqueness, not in a numerical sense that has its second and third.
Unlike His Attributes of Resemblance—such as He sees (huwa al-
Basir) and He listens (huwa al-Sami), Attributes that can be shared by
his creation to some extent, the Attribute of Ahadiyyat ‫ ﺃﺣﺪﻳٌﺖ‬cannot be
shared. This Attribute adheres to His Essence, and no other language
has any one word that can give the meaning imbedded in this word.
Ahadiyyat – Unity in its Uniqueness: Allâh is such a unique One
(Ahad) that even His Attributes are not separate from Him. He is not
of a composite nature like the God of the Trinity. He is All-Compact
in His Unity, and all human intellect becomes helpless in trying to
conceive His uniqueness in His Oneness (Ahadiyyat). There is no
place in Ahadiyyat to allow for being one of many, nor does His
Ahadiyyat admit another one to dissolve in it and become a part of it,
nor does it allow any differentiation or distinction, and none can have
any share in His Lordship. Shiblî (d. 335 AH / 946 CE) said,
“Whoever tells about Ahadiyyat using clear statements is deviating
from the straight path. Whoever is silent about it is ignorant. Whoever
presumes that he has arrived at understanding Ahadiyyat has not
arrived. Whoever speaks of it is unaware. Whoever thinks he is near
to understand it is distant, whoever thinks he has found it has lost it.
Everyone that you describe from your imagination or perceive through
your intellect comes from you, not from Him, and it returns to you,
because it is contingent and fabricated like you. He is veiled in His
Ahadiyyat. Only the servitude (‘abûdîyyat) of a Gnostic has a link to
His Ahadiyyat.”
The word al-Samad ‫ﺼ َﻤ ُﺪ‬‫ ﺍﻟ ﱠ‬occurs in the Holy Qur’ân only once
(112:2) and is applied to Allâh alone. Samad is something that has no
hollow space in it, and nothing can enter it or come out of it. This
Attribute rejects outright the dogma of Trinity. Samad is clean,
transparent, and invisible, something on which no dust can fall
(William Edward Lane, Arabic-English Lexicon). Al-Samad is that

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 MONOTHEISM IN ITS ABSOLUTE PURITY

Supreme Being Who is beyond all philosophical conceptions, a Being

that is eternal and everlasting and is the Sustainer, on Whom
everything depends, whereas He Himself is Independent. The word
Al-Samad comprises the concept of Primary Cause, “Eternalship,” and
Independence, combined with the idea that everything existing or
conceivable goes back to Him as its source and is dependent on Him
for its beginning as well as for its continued existence (Lisân al-‘Arab
by Mukarram bin Manzûr; Tâj al-‘Arûs by Murtaza Balgrâmî; Al-
Mufradât fî Gharâib al-Qur’ân by Abû al-Qâsim Husain al-Râghib).
Chapter 112:1–4 of the Holy Qur’ân cited above points out the
fundamental errors of many religions and rejects outright all forms of
polytheism, including the doctrine of Trinity, “sonship,” and
partnership or need for an intercessor. The simple words from Chapter
112 reject the belief of the Hindus that soul and matter are eternal and
coexist with God. They also negate the belief of incarnation,
according to which a mere human being is likened to God. These
verses illuminate the heart of a human being with the true Divine
Unity and His Glory and tell him that no defective qualities can be
attributed to the Deity he is worshipping. It tells him that his Deity has
no second to share in His Lordship, nor in His Essence or His Love;
the idea of a second being is inconceivable. His Deity is neither the
starting link of any chain nor its last link. Soul and matter are not
coeternal with Him but rather are His creation. To Him alone
obedience is rendered; without Him no affair is accomplished. He will
continue to exist beyond time,. He is above time, for time is also His
creation (103:1). When the creation has ceased to exist, He will exist
as He existed before creation. He is above conception and conjecture.
His Attributes have no limit. He does not require the assistance of any
other being to carry on His work. Everything existing or conceivable
goes back to Him as its source. Any attempt at depicting Him by
means of figurative representation or by abstract symbols is wrong.
None sees Him other than Him. None perceives Him other than He.

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 MONOTHEISM IN ITS ABSOLUTE PURITY

This is Allâh, the One and Only Deity to be adored and worshipped.
This is the Deity as presented by the Holy Qur’ân.
Wahdânîyyat of Allâh: The word wâhid, ‫ َﻭﺍ ِﺣ ٌﺪ‬denotes the number one,
which is followed by the second (number two) and then the third
(number three) and so on. The Christians say that God is one (Wâhid),
and to this number another two are added to make three, yet the three,
according to them, are one. The Hindus are not much different with
their “Trimutri” – the three gods. Allâh says, He is al-Wâhid (13:16) –
(with the Arabic prefix al denoting perfection according to Arabic
rules), meaning the Only One, that is no number can be added to His
Oneness. When the word wâhid – without the prefix al, is used for
Allâh, it is always in combination with another word like ilâha ٌ ‫ ﺇِﻟَ ٰـﻪ‬as
in ilâhun Wâhid, ‫ ﺇِﻟَ ٰـﻪٌ َﻭﺍ ِﺣ ٌﺪ‬- that is, no other deity can be added or
associated with Him. This association is called shirk in the Holy
Qur’ân (18:26; 18:110). Belief in the Unity of God (Wahdânîyyat
‫ ﻭﺣﺪﺍﻧﻴﺖ‬of Allâh) is to believe that His Being is free from every
associate, whether that associate is an idol or a human being as God
incarnate, the sun, the moon, a river, fire, a tree, ones ego, ones
desires or deceit, a Holy Ghost or any other spirit. It is against the
claim of belief in Wahdânîyyat of Allâh to conceive of something or
someone as possessing any power similar to Him or any attribute
equal to Him, or to accept anyone else as co-sustainer or co-provider.
Similarly, to hold anyone as bestowing honour or disgrace; to consider
anyone as helper; or to confine your love, your worship, your
humility, your hopes, and your awe to anyone other than Him—be he
Jesus, Mary, Krishna, Buddha, Muhammad, ‘Alî, Hussein or anyone
else—contradicts this belief. No Unity can be complete without the
following three types of particularization: (1) there is the Unity of
Being. (2) There is the Unity of Attributes—that is to say, all good
Attributes (al-Asmâ’ al-Husnâ) are confined to His Being, and those
other Attributes of resemblance, which are shared with His creation,
which may offer to sustain benefits, are only a part of the system set

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up by Him. (3) No one is to be considered His associate in the matters

of love, worship, and awe. We read in the chapter Al-‘râf:

‫ﻖ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻥَ َﻭ َﻻ ﻳَ ْﺴﺘَ ِﻄﻴﻌُﻮﻥَ ﻟَﻬُ ْﻢ ﻧَﺼْ ﺮًﺍ َﻭ َﻻ‬ ُ ُ‫ﺃَﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ َﻣﺎ َﻻ ﻳَ ْﺨﻠ‬
‫ﺼﺮُﻭﻥَ َﻭﺇِﻥ ﺗَ ْﺪ ُﻋﻮﻫُ ْﻢ ﺇِﻟَﻰ ْﺍﻟﻬُﺪ َٰﻯ َﻻ ﻳَﺘﱠﺒِﻌُﻮ ُﻛ ْﻢ ۚ◌ َﺳ َﻮﺍ ٌء َﻋﻠَ ْﻴ ُﻜ ْﻢ‬ ُ ‫ﺃَﻧﻔُ َﺴﻬُ ْﻢ ﻳَﻨ‬
◌ۖ ‫ﷲِ ِﻋﺒَﺎ ٌﺩ ﺃَ ْﻣﺜَﺎﻟُ ُﻜ ْﻢ‬ ‫ﻭﻥ ﱠ‬ ِ ‫ﺻﺎ ِﻣﺘُﻮﻥَ ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺗَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬ َ ‫ﺃَ َﺩﻋَﻮْ ﺗُ ُﻤﻮﻫُ ْﻢ ﺃَ ْﻡ ﺃَﻧﺘُ ْﻢ‬
‫ﺻﺎ ِﺩﻗِﻴﻦَ ﺃَﻟَﻬُ ْﻢ ﺃَﺭْ ُﺟ ٌﻞ ﻳَ ْﻤ ُﺸﻮﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ‬ َ ‫ﻓَﺎ ْﺩ ُﻋﻮﻫُ ْﻢ ﻓَ ْﻠﻴَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟَ ُﻜ ْﻢ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬
َ‫ﺍﻥ ﻳَ ْﺴ َﻤﻌُﻮﻥ‬ ٌ ‫ْﺼﺮُﻭﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ ﺁ َﺫ‬ ِ ‫ﺃَ ْﻳ ٍﺪ ﻳَﺒ ِْﻄ ُﺸﻮﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ ﺃَ ْﻋﻴ ٌُﻦ ﻳُﺒ‬
‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﻧَ ﱠﺰ َﻝ‬ ‫ُﻭﻥ ﺇِ ﱠﻥ َﻭﻟِﻴ َﱢﻲ ﱠ‬ ِ ‫ﻨﻈﺮ‬ ِ ‫ﺑِﻬَﺎ ۗ◌ ﻗُ ِﻞ ﺍ ْﺩ ُﻋﻮﺍ ُﺷ َﺮ َﻛﺎ َء ُﻛ ْﻢ ﺛُ ﱠﻢ ِﻛﻴ ُﺪ‬
ِ ُ‫ﻭﻥ ﻓَ َﻼ ﺗ‬
َ‫َﺎﺏ ۖ◌ َﻭﻫُ َﻮ ﻳَﺘ ََﻮﻟﱠﻰ ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦَ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺗَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩﻭﻧِ ِﻪ َﻻ ﻳَ ْﺴﺘَ ِﻄﻴﻌُﻮﻥ‬ َ ‫ْﺍﻟ ِﻜﺘ‬
◌ۖ ‫ﺼﺮُﻭﻥَ َﻭﺇِﻥ ﺗَ ْﺪ ُﻋﻮﻫُ ْﻢ ﺇِﻟَﻰ ْﺍﻟﻬُﺪ َٰﻯ َﻻ ﻳَ ْﺴ َﻤﻌُﻮﺍ‬ ُ ‫ﻧَﺼْ َﺮ ُﻛ ْﻢ َﻭ َﻻ ﺃَﻧﻔُ َﺴﻬُ ْﻢ ﻳَﻨ‬
‫ْﺼﺮُﻭﻥ‬ ِ ‫َﻭﺗ ََﺮﺍﻫُ ْﻢ ﻳَﻨﻈُﺮُﻭﻥَ ﺇِﻟَ ْﻴﻚَ َﻭﻫُ ْﻢ َﻻ ﻳُﺒ‬
“Do they associate (with Him as partners) those who create
nothing but are themselves created? They (the associated gods)
will have no power to give them (who associate partners with
God) any help, nor can they help themselves. And if you invite
these (associated gods) for (your) guidance, they will not respond
to you. It makes no difference to you whether you call them or
you remain silent. “Verily, those whom you call on beside Allâh
are (merely helpless maids or) servants like yourselves. (If it is
not so then) call on them, they should then make a response to
you if you are right. Have these (gods) feet with which they walk,
or have they hands with which they hold, or have they eyes with
which they see, or have they ears with which they hear? Say, Call
upon your associate gods, then contrive you all against me and
give me no respite, (yet you will see that I am triumphant
because), My Protecting-Friend is Allâh Who has revealed this
perfect Book and He takes into (His) protection all the righteous.
And those whom you call upon besides Him have no power to
help you, nor can they help themselves. And if you call these
(associates) to guidance they will not even be able to hear (you
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speak). And though you see them (as if they are) looking at you
while (as a matter of fact) they do not see” (7:191–199).
Association of other gods with Allâh (shirk ‫ ) ِﺷﺮﻙ‬is not limited to the
worship of god incarnates and spirits, and idols in houses of worship.
It is also a form of shirk to suppose that other objects, dead or alive,
possess one or more of the Attributes as the Supreme Being to the
same extent. For example, to believe that there are three Persons in the
Godhead and that the Son and the Holy Ghost are eternal, omnipotent,
and omniscient, or that there is a creator of evil along with a creator of
good, or that matter and soul are self-existing and coeternal. How can
you feel comfortable taking another human being, one who slept,
walked, ate, and got rid of what he had eaten, as an object of worship,
adoring him or bowing before him? It is also a form of shirk to blindly
obey religious leaders, assenting in what they enjoin and what they
forbid, submitting to their behest. Such obedience perpetuates a slaved
mind who has no power of judging what is good and great and what is
wrong and inferior (16:75). Allâh says:

َ ‫ﷲ َﻭ ْﺍﻟ َﻤ ِﺴ‬
‫ﻴﺢ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ َﻭ َﻣﺎ‬ ِ ‫ﺍﺗﱠﺨَ ُﺬﻭﺍ ﺃَﺣْ ﺒَﺎ َﺭﻫُ ْﻢ َﻭ ُﺭ ْﻫﺒَﺎﻧَﻬُ ْﻢ ﺃَﺭْ ﺑَﺎﺑًﺎ ﱢﻣﻦ ُﺩ‬
‫ﻭﻥ ﱠ‬
ِ ‫ﺃُ ِﻣﺮُﻭﺍ ﺇِ ﱠﻻ ﻟِﻴَ ْﻌﺒُ ُﺪﻭﺍ ﺇِﻟَ ٰـﻬًﺎ َﻭ‬
َ‫ﺍﺣﺪًﺍ ۖ◌ ﱠﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ۚ◌ ُﺳﺒ َْﺤﺎﻧَﻪُ َﻋ ﱠﻤﺎ ﻳُ ْﺸ ِﺮ ُﻛﻮﻥ‬
“They have taken their learned men and their monks for lords
apart from Allâh, and (similarly they have taken) the Messiah,
son of Mary, whilst they were enjoined to worship none but One
God. There is no other, cannot be and will never be One worthy
of worship but He. Too glorified is He for what they associate
(with Him).” (9:31)
To go after your desires—making these desires an object of your
ultimate goal and worship—is yet another form of shirk. We read:

ُ‫ﺃَ َﺭﺃَﻳْﺖَ َﻣ ِﻦ ﺍﺗﱠﺨَ َﺬ ﺇِﻟَ ٰـﻬَﻪُ ﻫ ََﻮﺍﻩ‬

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 MONOTHEISM IN ITS ABSOLUTE PURITY

“Have you considered (over the plight of) one who has taken his
own low desires for his deity?” (25:43)
Your desires are apt to become objects of your adoration. You clothe
your desires in a divine garb. Your worldly wishes goad you to place
them at the altar of divinity. Intellectually, human beings may have
advanced far enough so as not to bow before stones and stars, but they
have not outgrown their worship of wealth, their excessive love for
tribe or nation, their heroes, their flags, their leaders. These new idols
still lie enthroned in the depth of many hearts, and humans are ready
to sacrifice their lives for it.

َ‫ﺎﻥ ﻓَ َﻜﺎﻥَ ِﻣﻦ‬ُ َ‫َﻭﺍ ْﺗ ُﻞ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﻧَﺒَﺄ َ ﺍﻟﱠ ِﺬﻱ ﺁﺗَ ْﻴﻨَﺎﻩُ ﺁﻳَﺎﺗِﻨَﺎ ﻓَﺎﻧ َﺴﻠَﺦَ ِﻣ ْﻨﻬَﺎ ﻓَﺄ َ ْﺗﺒَ َﻌﻪُ ﺍﻟ ﱠﺸ ْﻴﻄ‬
ُ‫ﺽ َﻭﺍﺗﱠﺒَ َﻊ ﻫ ََﻮﺍﻩُ ۚ◌ ﻓَ َﻤﺜَﻠُﻪ‬ِ ْ‫َﺎﻭﻳﻦَ َﻭﻟَﻮْ ِﺷ ْﺌﻨَﺎ ﻟَ َﺮﻓَ ْﻌﻨَﺎﻩُ ﺑِﻬَﺎ َﻭﻟَ ٰـ ِﻜﻨﱠﻪُ ﺃَ ْﺧﻠَ َﺪ ﺇِﻟَﻰ ْﺍﻷَﺭ‬ ِ ‫ْﺍﻟﻐ‬
‫ﺚ ﺃَﻭْ ﺗَ ْﺘ ُﺮ ْﻛﻪُ ﻳَ ْﻠﻬَﺚ‬ْ َ‫ﺐ ﺇِﻥ ﺗَﺤْ ِﻤﻞْ َﻋﻠَ ْﻴ ِﻪ ﻳَ ْﻠﻬ‬ ِ ‫َﻛ َﻤﺜَ ِﻞ ْﺍﻟ َﻜ ْﻠ‬
“Relate to them the news of him (the human being) to whom We
gave Our commandments but he withdrew himself there from, the
satan followed him (in his pursuit of the world and his impulses),
with the result that he became one of those led astray. We would
have exalted him (in ranks) thereby (- by means of these Our
commandments) if he willed, but he remained inclined to this
world and followed his low desires. His case therefore is like that
of a dog [- symbol of greed], if you bear down upon it, it lolls its
tongue out or if you leave it alone, it still lolls out its tongue.”
(7:175-77)
You may not fall into the error of those who believe in incarnation of
God. He is not in an object nor is any object within Him. He is now as
He always was, the Unique One without oneness or manyness. Think
of Him in this fashion.

‫ﻓَﺘَ َﻌﺎﻟَﻰ ﱠ‬
َ‫ﷲُ َﻋ ﱠﻤﺎ ﻳُ ْﺸ ِﺮ ُﻛﻮﻥ‬

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 FOUR DIVINE GRACES OF MERCY

“Allâh is Highly Exalted far above the things they associate (with
Him)” (7:190; see also 9:31, 10:18, 27:63, 28:68).

FOUR DIVINE GRACES OF MERCY

Rabûbîyyat - Rahmânîyyat - Rahîmîyyat – Mâlikîyyat

In the very first verses of the Holy Qur’ân (1:1–4), Allâh introduces
Himself to humankind with His four Attributes - Rabb al-‘Âlamîn, ‫َﺭﺏﱢ‬
َ‫( ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬Creator, Evolver, Nourisher and Sustainer of the worlds
of bodies and non-bodies), al-Rahmân, ‫( ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬the most
Gracious), al-Rahîm, ‫( ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬the Ever Merciful) and Mâlik-i-Yaum
a(l)-Dîn, ‫ﻚ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳ ِﻦ‬
ِ ِ‫( َﻣﺎﻟ‬King on the Day of Judgment). These are
His four Attributes of Mercy. They are repeated several times during
the five daily ritual Prayers of the Muslims, and are expounded in
detail in the verses of the Holy Qur’ân. They rank above all His other
Attributes made Him known to us. On these four Attributes rests the
very existence of His entire creation. They are the fountainhead of His
four Graces – the Grace of Rabûbîyyat, Rahmânîyyat, Rahîmîyyat and
Mâlikîyyat.
He says, “(He is) the Most Gracious (God, Who) is firmly and
flawlessly established on (His) Throne (of Power),” ‫ﺵ‬ ِ ْ‫ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦُ َﻋﻠَﻰ ْﺍﻟ َﻌﺮ‬
‫( ﺍ ْﺳﺘَ َﻮ ٰﻯ‬20:5). His “Throne of Power” is supported by these four Divine
Graces. Each of these four Graces is related to Divine Mercy and
Love. Together, the four Divine Graces may be called the mother of
all Divine Graces, which are in operation at all times in the universe.
The order in which they are mentioned in al-Fâtihah (1:1–4) is their

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natural order, and they are being manifested in the order mentioned.
These Graces of Mercy and Love are being bestowed on his entire
creation, because He desires to have them bestowed, not because of
anything His creation has done to earn them.

Rabûbîyyat – The First Divine Grace

The Fountainhead of Allâh’s Rabûbîyyat ‫ ﺭﺑٌﻮﺑﻴﺖ‬is His first Attribute,
Rabb al-Âlamîn, َ‫ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬meaning, Creator, Evolver, Nourisher,
and Sustainer of all the worlds. The cosmos, the worlds of spheres and
planets, of life in all its forms (see 26:23–24), of spirits, of knowledge,
and of other realms of nonmatter—such as that of paradise (jannât),
hellfire, angels, or anything that comes under the sway of Allâh’s
Holy Intention (al-Irâdat al-Muqaddas) and His perfect Knowledge
(al-‘Alim)—all are part of ‘alam-i-kabîr (the macrocosmos).
Every form of creation—living or nonliving, with forms or without
forms—comes under the sway of Allâh’s Rabûbîyyat. All bodies were
manifested and are still being manifested through it, and all were
evolved and are still evolving through it. This Grace is the very origin
of the universe. Were it to be withdrawn for even an instant, the
universe would end, and had it not been for this Grace, there would
have been no creation. Therefore, the Grace of Rabûbîyyat ranks
above all other Graces, because it came into manifestation before
other Graces were manifested. Even after the creation of the universe,
the need for this Grace remains insistent in every moment, just as if
Allâh had not yet created anything. His Rabûbîyyat continues to
envelop all objects of His creation.
Allâh says, “Our word to a thing when We intend it (to come into
being) is only that We say to it Be and it comes to be” (16:40; see also
2:117). Thus, His first word is the word “Be!”. All objects of creation
are the result of obedience to the Command “Be!” Though in your
faculty of imagination every impossible thing is possible through
Him, still He brings into existence whatever He desires according to

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His eternal perfect Knowledge, His Will, and His merciful Intention
(al-Irâdat al-Muqaddas). He desires all existing things, and He does
not utter His Command unless He desires and intends it (2:117).
Allâh’s creation is of two kinds. First is the creation prior to His
existence-giving Command “Be!”. The creation before this Divine
Command “Be!” is in His eternal Knowledge, and we are not given
any knowledge of it. The second creation is the one that comes into
existence after the existence-giving Command “Be!”. With this
Command He brings into existence forms, which, in their state of
nonexistence, were nonetheless pre-existing in His Knowledge.
Moments of time are connected only to the existing things, but His
Knowledge about them is from eternity, without any beginning
(10:34). “Allâh [is the] Originator of the heavens and the earth,
Possessor of the knowledge of the unseen and the seen” (39:46). He
“starts the cycle of creation and then continues it” (10:34). He
originates the “entities and forms” from His sacred Intention (- al-
Irâdat al-Muqaddas) in accordance with His merciful Knowledge.
Then, with His Command “Be!”, “He brings forth the living out of the
lifeless and He brings forth the lifeless out of the living” (6:95). “Be!”
shall be His Command to bring forth the Day of Judgment (6:73).
According to ‘Alî Ibn Abî Tâlib and other people of reflection, “dust”
was the first universal reality. “And He originated the creation of
human being from clay [dust]” (32:7). Then Allâh manifested Himself
in Theophany to that “dust” through His Light (Nûr; 24:35). Within
this dust was the entire cosmos in its potentiality and readiness
(salâhiya). Ibn al-‘Arabî said, “The origin of creation was the “cloud
of dust”, (‘Amâ – the Urwolke) which came into existence from the
Known Reality [al-Haqq ‫] ﺃﻟﺤﻖ‬, Who is described neither by what is
existent nor by what is nonexistent. He manifested Himself in
Theophany through His Light (24:35) to that dust, which contained
the entire universe in potentiality and readiness (al-Hayûlâ al-Kull).
Each thing in that dust received from His Light in accordance with its

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preparedness (isti’dâd). By bringing His Light and the dust together,

Allâh made a mixture, and something of the one entered into the
other.” Then there is a constant change from one state to the other,
outwardly and inwardly (55:29) as you are told:

‫ﺽ ﺍ ْﺋﺘِﻴَﺎ ﻁَﻮْ ﻋًﺎ ﺃَﻭْ ﻛَﺮْ ﻫًﺎ ﻗَﺎﻟَﺘَﺎ ﺃَﺗَ ْﻴﻨَﺎ‬

ِ ْ‫ﺎﻝ ﻟَﻬَﺎ َﻭﻟِ ْﻸَﺭ‬
َ َ‫ﺧَﺎﻥ ﻓَﻘ‬
ٌ ‫ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ ِﻫ َﻲ ُﺩ‬
“He directed Himself towards the space [heaven]. Behold! It was
(like) a mass of gas. (God) said to it [the space] and to the earth
[dust], Come both of you (in obedience to Me) willingly or
unwillingly. They said, We obey you with all our will.” (41:11)
ٌ ‫ ُﺩﺧ‬and “dust” together, there
After Allâh brought the masses of gas, ‫َﺎﻥ‬
was a process of separation.

َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
◌ۖ ‫ﺽ َﻛﺎﻧَﺘَﺎ َﺭ ْﺗﻘًﺎ ﻓَﻔَﺘَ ْﻘﻨَﺎﻫُ َﻤﺎ‬ َ ‫ﺃَ ﱠﻥ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
“... the heavens and the earth were (once) one mass all closed
up, then We rent them apart.” (21:30).
Was this renting apart the “Big Bang” or was an “unrolling of the
cosmos,” like the unrolling of the scrolls as the following verse
indicates:

ٍ ‫ﺐ ۚ◌ َﻛ َﻤﺎ ﺑَﺪ َْﺃﻧَﺎ ﺃَ ﱠﻭ َﻝ ﺧَ ْﻠ‬

◌ۚ ُ‫ﻖ ﻧﱡ ِﻌﻴ ُﺪﻩ‬ ْ ‫ﻳَﻮْ َﻡ ﻧ‬
ِ ُ‫َﻄ ِﻮﻱ ﺍﻟ ﱠﺴ َﻤﺎ َء َﻛﻄَ ﱢﻲ ﺍﻟﺴ ِﱢﺠﻞﱢ ﻟِ ْﻠ ُﻜﺘ‬
َ‫َﻭ ْﻋﺪًﺍ َﻋﻠَ ْﻴﻨَﺎ ۚ◌ ﺇِﻧﱠﺎ ُﻛﻨﱠﺎ ﻓَﺎ ِﻋﻠِﻴﻦ‬
“This is the Day when We shall roll up the heavens like the
rolling up of the written scrolls by a scribe. Just as We started
the process of the first creation so shall We reproduce it. This is
a promise binding on Us; We shall certainly bring it about.”
(21:104)
From this verse, which describes the Day of Judgment, you can infer
the mystery of the beginnings of creation, the mystery behind the “Big
Bang.” Creation was an “unrolling of heavens,” like the unrolling of
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the written scrolls of a “book.” The rolled scrolls have the potential of
energy, which when unrolled is let loose. How was the cosmos
created? Did the initial expansion of the so-called big bang resemble
an unrolling of scrolls as indicated in verse 21:104? The scientific
quest for the fundamental laws of nature has always resulted in
unification. The laws of fall and the laws of planetary motion were
unified into one theory of gravity and the apparently so distinct
phenomena of electricity and magnetism are but two aspects of a
unified electromagnetism. The theory of relativity has unified several
ideas, intertwining time and space, energy and mass and more.
Physicists have come a long way in their quest for a unified theory of
all physical laws.
It is futile to explain the Holy Qur’ân by relying on scientific findings,
which itself is continuously evolving. Nevertheless, this unmistakable
reference to the unitary origin of the universe, metaphorically
described here as the heavens and the earth, strikingly anticipates the
view of almost all modern astrophysicists that this universe originated
as a single entity from one single element. Then He says:

◌ۚ ‫ﺽ ﻓِﻲ ﻳَﻮْ َﻣﻴ ِْﻦ َﻭﺗَﺠْ َﻌﻠُﻮﻥَ ﻟَﻪُ ﺃَﻧﺪَﺍﺩًﺍ‬ َ ْ‫ﻖ ْﺍﻷَﺭ‬ َ َ‫ﻗُﻞْ ﺃَﺋِﻨﱠ ُﻜ ْﻢ ﻟَﺘَ ْﻜﻔُﺮُﻭﻥَ ﺑِﺎﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
‫ﺎﺭﻙَ ﻓِﻴﻬَﺎ َﻭﻗَ ﱠﺪ َﺭ ﻓِﻴﻬَﺎ‬ َ َ‫ﺍﺳ َﻲ ِﻣﻦ ﻓَﻮْ ﻗِﻬَﺎ َﻭﺑ‬ ِ ‫َ ٰﺫﻟِﻚَ َﺭﺏﱡ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻨ ََﻮ َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ َﺭ َﻭ‬
‫ﺃَ ْﻗ َﻮﺍﺗَﻬَﺎ ﻓِﻲ ﺃَﺭْ ﺑَ َﻌ ِﺔ ﺃَﻳ ٍﱠﺎﻡ َﺳ َﻮﺍ ًء ﻟﱢﻠ ﱠﺴﺎﺋِﻠِﻴﻨَﺜُ ﱠﻢ ﺍ ْﺳﺘَ َﻮ ٰﻯ ﺇِﻟَﻰ‬
“Would you really disbelieve in Him Who created the earth in
two eons (a time period which we cannot reckon)? And do you
set up compeers with Him? He alone is the Lord of the worlds.
He placed therein [in the earth] firm mountains rising above (its
surface) and showered it with His blessings [cosmic particles]
and placed in it various provisions according to a set measure,
(provisions to which) all those who require them have equal
rights, (and all this He created) in four eons.” (41:9–10)

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‫ﺕ ﻓِﻲ ﻳَﻮْ َﻣﻴ ِْﻦ َﻭﺃَﻭْ َﺣ ٰﻰ ﻓِﻲ ُﻛﻞﱢ َﺳ َﻤﺎ ٍء ﺃَ ْﻣ َﺮﻫَﺎ ۚ◌ َﻭﺯَ ﻳﱠﻨﱠﺎ‬ ٍ ‫ﺎﻭﺍ‬ َ ‫ﻀﺎﻫُ ﱠﻦ َﺳ ْﺒ َﻊ َﺳ َﻤ‬ َ َ‫ﻓَﻘ‬
‫ﻳﺰ ْﺍﻟ َﻌﻠِ ِﻴﻢ‬
ِ ‫ﻴﺢ َﻭ ِﺣ ْﻔﻈًﺎ ۚ◌ َ ٰﺫﻟِﻚَ ﺗَ ْﻘ ِﺪﻳ ُﺮ ْﺍﻟ َﻌ ِﺰ‬ َ ‫ﺍﻟ ﱠﺴ َﻤﺎ َء ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﺑِ َﻤ‬
َ ِ‫ﺼﺎﺑ‬
“So He ordained them seven heavens in two eons and assigned to
each (heaven) its (relevant) function. And We decked the nearest
heaven with lamps [shining stars for light] and made it to guard.
Such is the decree of the All-Mighty, the All-Knowing” (41:12).
Thus, there was a continuous evolution in cosmic creations. The
following verse points to the great upheavals and violent agitations
that led to the formation of the mountains, before human beings
existed on earth.

‫ﺍﺳ َﻲ ﺃَﻥ ﺗَ ِﻤﻴ َﺪ ﺑِ ِﻬ ْﻢ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻴﻬَﺎ ﻓِ َﺠﺎﺟًﺎ ُﺳﺒ ًُﻼ ﻟﱠ َﻌﻠﱠﻬُ ْﻢ‬ ِ ْ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻲ ْﺍﻷَﺭ‬
ِ ‫ﺽ َﺭ َﻭ‬
َ‫ﻳَ ْﻬﺘَ ُﺪﻭﻥ‬
“And We have made firm mountains on the earth so that they
may be a source of benefit and provision for the people and lest it
should quake with them. And We made on it wide pathways that
people may find right guidance to reach the goal” (21:31)
The mountains owe their rise to the gradual balancing process to
which the solid crust of the earth is subjected. The mountains are like
pegs, symbols of the firmness and relative equilibrium that the surface
of the earth has gradually achieved in the course of its geological
history. In cosmic space are aggregations of matter, which form
planets, stars, nebulae, or galaxies. Very little was known of biology
in those days, but the Holy Qur’ân, in the clearest terms, speaks of
water as being where life originated, and water as an essential
requirement for life (21:30).

‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ِﻣﻦَ ْﺍﻟ َﻤﺎ ِء ُﻛ ﱠﻞ َﺷ ْﻲ ٍء َﺣ ﱟﻲ‬

And it is from water that We created all life” (21:30).

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The Holy Qur’ân is not a treatise on science. It merely refers to certain

phenomena in nature to elucidate the principles underlying nature.
Since the Holy Qur’ân comes from the Omniscient, All-Knowing
Allâh, it cannot impart wrong knowledge. A number of scientific
truths were mentioned in the Holy Qur’ân at a time when no one was
aware of them. The Holy Qur’ân inspired the early Muslims to rescue
astronomy from the clutches of astrology and place it on a strictly
scientific basis, leading to many valuable discoveries.
Just as the cosmos depended upon His Rabûbîyyat ‫ ﺭﺑٌﻮﺑﻴﺖ‬for its
coming into existence, it is equally dependent upon it for its
continuation and sustenance. It is not that after having created the
cosmos, Allâh withdrew from its control, that He committed it to the
laws of nature so that He Himself never intervenes in any way, that
He is taking some rest until the Day of Judgment. No, His Rabûbîyyat
is continuously providing a means for the physical requirements and
sustenance of creation, collectively and without discrimination:
The coming into being from nonexistence and its development from
the crudest form on its way to perfection is through the manifestation
of His Grace of Rabûbîyyat. Under the ever-present eye of His
Rabûbîyyat, you can see the stage for the wise development of living
things in their respective spheres. Then He tells us the developmental
stages of human origin from dust to the embryonic stages:

‫ﻴﻦ ﺛُ ﱠﻢ‬ٍ ‫ﺍﺭ ﱠﻣ ِﻜ‬ ٍ ‫ﻄﻔَﺔً ﻓِﻲ ﻗَ َﺮ‬ ْ ُ‫ﻴﻦ ﺛُ ﱠﻢ َﺟ َﻌ ْﻠﻨَﺎﻩُ ﻧ‬

ٍ ‫ﺍﻹﻧ َﺴﺎﻥَ ِﻣﻦ ﺳ َُﻼﻟَ ٍﺔ ﱢﻣﻦ ِﻁ‬ ِ ْ ‫َﻭﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ‬
‫ﻄﻔَﺔَ َﻋﻠَﻘَﺔً ﻓَﺨَ ﻠَ ْﻘﻨَﺎ ْﺍﻟ َﻌﻠَﻘَﺔَ ُﻣﻀْ َﻐﺔً ﻓَﺨَ ﻠَ ْﻘﻨَﺎ ْﺍﻟ ُﻤﻀْ َﻐﺔَ ِﻋﻈَﺎ ًﻣﺎ ﻓَ َﻜ َﺴﻮْ ﻧَﺎ‬ْ ‫ﺧَ ﻠَ ْﻘﻨَﺎ ﺍﻟﻨﱡ‬
َ‫ﷲُ ﺃَﺣْ َﺴ ُﻦ ْﺍﻟﺨَﺎﻟِﻘِﻴﻦ‬‫ﺎﺭﻙَ ﱠ‬ َ َ‫ْﺍﻟ ِﻌﻈَﺎ َﻡ ﻟَﺤْ ًﻤﺎ ﺛُ ﱠﻢ ﺃَﻧ َﺸﺄْﻧَﺎﻩُ ﺧَ ْﻠﻘًﺎ ﺁﺧَ َﺮ ۚ◌ ﻓَﺘَﺒ‬
“We create a human being from an extract of clay; then We
reduce him to a drop of sperm (and place him) in a safe
depository; then We form the sperm into a clot; then We develop
the clot into a lump of flesh; then We fashion bones out of this
lump of flesh, then We clothe the bones with flesh, thereafter We

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evolve him into another being. Therefore blessed be Allâh the

Best of Creators.” (23:12–14)
These Divine Words describe the working out of a grand scheme
through millions of years, in order to bring life to its current shape.
The verse (21:30): ‫ﻲ‬ ْ ‫“ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ِﻣﻦَ ْﺍﻟ َﻤﺎ ِء ُﻛ ﱠﻞ ﺷ‬And it is from water that
‫َﻲ ٍء َﺣ ﱟ‬
We created all life, refers to water as the source of all living entities in
His cosmos. Then your attention is drawn to the evolution of living
species when you read, “It is He Who has evolved you from one living
entity” (6:98).
Evolution did not replace God. Evolution is the process the Creator
has used to bring life into being and into its perfection. The
impressions of divine design are overwhelming everywhere in
creation. In the scientific framework, it is not feasible to keep track of
every gamma ray causing some mutation. This lack of knowledge or
lack of control is paraphrased as “coincidence,” and an unavoidable
consequence of this practical restriction is that you can make only
punctual, local observations, which must be patched together. It is
their failure to patch these together, which leads atheists to believe
that evolution is supposedly “random” and – so they reason—
whatever the process of evolution brings forth must therefore be
without higher purpose. They fail to see that the Divine law
permeating through the universe is purposeful and even the tiniest,
most subtle change of state only happens in accordance with His Law,
His Will and His Command. The care of the universe tires Him not
(2:255). “Coincidence,” in the sense of an event that occurred
surprisingly, unintentionally, or without control, corresponds to your
lack of knowledge or power in some way or another. However, such a
notion cannot exist for an All-Knowing Being, Who stands above
even the time that He created. Evolution is no different from any other
process in the universe. Powers working in the universe are not
operating by themselves, but Divine Power operates through them. All
the qualities and capacities with which the celestial bodies and earthly

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elements are temporarily invested are but a reflection of the Divine

Power and Attributes eternally possessed by Allâh, the Supreme.

There is nothing in the teachings of the Holy Qur’ân that is hostile or

contradictory to established scientific truths, and the statements in the
Holy Qur’ân on nature and creation are clear, requiring no lengthy
explanations or hedging interpretations.

Never Ending Creation

There is no stillness whatsoever in the cosmos (31:29); there is a
constant change from one state to another, outwardly and inwardly, a
change that you may or may not perceive.

‫ُﻛ ﱠﻞ ﻳَﻮْ ٍﻡ ﻫُ َﻮ ﻓِﻲ َﺷﺄْ ٍﻥ‬

“Every moment He manifests Himself in a new state” (55:29).
The states come and go, and the changes leave their traces. The entire
cosmos refuses to stay still, and His Rabûbîyyat is in operation all the
time over His entire creation. At no time is the universe deprived of
the benefit of His Rabûbîyyat
No doubt, the cosmos itself is a proof of His Names and His
Attributes; we cannot say that the cosmos is a proof of His existence.
We can only say that it is a proof of His Attributes. The cosmos
signifies only that there is a Reality Who is the Designer and
Regularizer (Rabb), but you do not have a proof that such a Reality
exists and is living and controlling all the affairs. You cannot sense
and perceive this Creator through reason or by inspecting His
handiwork, the universe and its laws. The ultimate proof of His
existence comes only through His Self-Disclosure and when He
unveils and speaks. Allâh’s Rabûbîyyat is constantly providing means
for His Self-Disclosure (wahî and ilhâm) that gives you the
knowledge about Him and the certainty of His existence. He says:

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‫ﻖ ﺃَﻥ ﻳُﺘﱠﺒَ َﻊ ﺃَ ﱠﻣﻦ ﱠﻻ ﻳَ ِﻬﺪﱢﻱ ﺇِ ﱠﻻ‬ ‫ﻖ ۗ◌ ﺃَﻓَ َﻤﻦ ﻳَ ْﻬ ِﺪﻱ ﺇِﻟَﻰ ْﺍﻟ َﺤ ﱢ‬
‫ﻖ ﺃَ َﺣ ﱡ‬ ‫ﷲُ ﻳَ ْﻬ ِﺪﻱ ﻟِ ْﻠ َﺤ ﱢ‬
‫ﻗُ ِﻞ ﱠ‬
َ‫ﺃَﻥ ﻳُ ْﻬﺪ َٰﻯ ۖ◌ ﻓَ َﻤﺎ ﻟَ ُﻜ ْﻢ َﻛ ْﻴﻒَ ﺗَﺤْ ُﻜ ُﻤﻮﻥ‬
“Say, ‘It is Allâh alone Who leads to the Truth’. Is then He Who
leads to the Truth more worthy to be followed or he (assumed to
be god) that cannot find the way (himself) unless he be guided?
What, then, is the matter with you? How do you judge?” (10:34)
The Truth (al-Haqq ‫ﻖ‬ ْ is He alone. Be sure, His Revelations, His
‫)ﺍﻟ َﺤ ﱢ‬
unveiling and His speaking is the only definite source that provides
you the absolute certainty you need of His presence. At times the
‘Âlam (realm) of misguidance, disbelief, and transgression flourishes;
the earth becomes dark, and dead, and the light of faith is pulverized
under this affliction. Then Allâh brings forth another ‘Âlam ‫ﻋﺎﻟﻢ‬
(realm), and the dead earth throbs with a fresh life.

َ ‫ﷲُ ﻳَ ْﺒﺪَﺃُ ْﺍﻟﺨَ ْﻠ‬

‫ﻖ ﺛُ ﱠﻢ‬ َ ‫ﻗُﻞْ ﻫَﻞْ ِﻣﻦ ُﺷ َﺮ َﻛﺎﺋِ ُﻜﻢ ﱠﻣﻦ ﻳَ ْﺒﺪَﺃُ ْﺍﻟﺨَ ْﻠ‬
‫ﻖ ﺛُ ﱠﻢ ﻳُ ِﻌﻴ ُﺪﻩُ ۚ◌ ﻗُ ِﻞ ﱠ‬
َ‫ﻳُ ِﻌﻴ ُﺪﻩُ ۖ◌ ﻓَﺄَﻧﱠ ٰﻰ ﺗُ ْﺆﻓَ ُﻜﻮﻥ‬
“Say, is there anyone of your (associated) partners (with God)
who starts the cycle of creation and then continues it? Say, ‘It is
Allâh Who starts the cycle of creation and then continues it’.
Whither then are you being deviated away (from the truth)?
Allâh alone starts the cycle of new creation. His Will and Decree
descends from the heavens, and many are blessed with perceiving
hearts and eloquent tongues to render Him thanks for His bounties.
They make themselves lowly before the Lord of Greatness, and they
run to Him in fear and hope, their eyes downcast with modesty and
their faces turning wistfully to the Provider of all needs with resolute
submissiveness.

ُ‫ﺎﺡ ﻓَﺘُﺜِﻴ ُﺮ َﺳ َﺤﺎﺑًﺎ ﻓَﻴَ ْﺒ ُﺴﻄُﻪُ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻛ ْﻴﻒَ ﻳَ َﺸﺎ ُء َﻭﻳَﺠْ َﻌﻠُﻪ‬
َ َ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﻳُﺮْ ِﺳ ُﻞ ﺍﻟﺮﱢ ﻳ‬ ‫ﱠ‬
‫ﺎﺏ ﺑِ ِﻪ َﻣﻦ ﻳَ َﺸﺎ ُء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ‬َ ‫ﺻ‬ َ ‫ِﻛ َﺴﻔًﺎ ﻓَﺘ ََﺮﻯ ْﺍﻟ َﻮ ْﺩ‬
َ َ‫ﻕ ﻳَ ْﺨ ُﺮ ُﺝ ِﻣ ْﻦ ِﺧ َﻼﻟِ ِﻪ ۖ◌ ﻓَﺈ ِ َﺫﺍ ﺃ‬
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‫ﺇِ َﺫﺍ ﻫُ ْﻢ ﻳَ ْﺴﺘَﺒ ِْﺸﺮُﻭﻥ َﻭﺇِﻥ َﻛﺎﻧُﻮﺍ ِﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ ﻳُﻨَ ﱠﺰ َﻝ َﻋﻠَ ْﻴ ِﻬﻢ ﱢﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﻟَ ُﻤ ْﺒﻠِ ِﺴﻴﻦ‬
َ ْ‫ﷲِ َﻛ ْﻴﻒَ ﻳُﺤْ ﻴِﻲ ْﺍﻷَﺭ‬
‫ﺽ ﺑَ ْﻌ َﺪ َﻣﻮْ ﺗِﻬَﺎ‬ ‫ﺖ ﱠ‬ ِ َ‫ﻓَﺎﻧﻈُﺮْ ﺇِﻟَ ٰﻰ ﺁﺛ‬
ِ ‫ﺎﺭ َﺭﺣْ َﻤ‬
“It is Allâh alone who sends forth the winds and they raise (the
vapours to form) a cloud which He spreads out in the sky as He
will and sets it layer upon layer, and you see the rain falling from
its midst. And no sooner does He cause it [the Divine Revelation]
to fall on whom He will of His servants, then they (the people)
are filled with joy (because of the glad tidings). Though shortly
before it was sent down upon them, they were in a state of
despondency. Look, therefore, at the evidences of Allâh’s mercy!
How He breathes life into the earth (making it green and
flourishing) after its (state of) death.” (30:48–50)
When the darkness of disbelief and ignorance prevails on earth, “and
the night when it becomes (dark and) still” (93:2), that Divine
Compassion and His eternal Mercy raises a person, one who is blessed
with Divine Discourse and His Light. And with this Light, he dispels
darkness and creates a new “world” (see 93:3). They are those who
perceive this Light, those who are gifted with insight and whose hearts
are clean, who are prepared for this reception. The most honoured of
this group are the Prophets, their followers, apostles, and the
righteous, the ones who are the true servants of Allâh, and they excel
above all the rest. Many of them are reviled in the earth but are
commended by Allâh in the heavens. When Allâh’s servant discards
his own desires, empties his passion, is centered in Allâh and His
worship, and glorifies Him with all the particles of his body, then the
heart of such a one becomes a new ‘Âlam - a new world of its own;
one of the ‘Âlam-i-Saghîr (the microcosmos).
You may think that your journey comes to its end when you die, that
the path before you is now closed, and that the time has come for you
to take shelter in the silent obscurity of your grave. However, this is
not true; the grave is not the end. Rather, it is the commencement of

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the unfolding of soul. Hâfiz of Shirâz, the great Persian mystic, said,
“If just a little dust and water mixed in His bowl can yield such
exquisite scents, sights, music, and whirling forms, what unspeakable
wonders must wait with the commencement of the unfolding of the
infinite numbers of petals that is the soul.”
Raising the dead on the Day of Resurrection, or life after death, is one
of the major themes of the Holy Qur’ân (see 23:16). On the Day of
Judgment, the “job” and His involvement in affairs of Allâh does not
come to an End after He simply assigns humankind to either the
“Gardens of Paradise” or “hell,” as some may believe. Rather,
resurrection is but a continuation of the cycle of creation (29:19). The
life after death is a creation of Allâh, so His Grace of Rabûbîyyat will
continue to operate in that life as well.

‫ﻧَﺤْ ُﻦ ﻗَﺪﱠﺭْ ﻧَﺎ ﺑَ ْﻴﻨَ ُﻜ ُﻢ ْﺍﻟ َﻤﻮْ ﺕَ َﻭ َﻣﺎ ﻧَﺤْ ُﻦ ﺑِ َﻤ ْﺴﺒُﻮﻗِﻴﻦَ َﻋﻠَ ٰﻰ ﺃَﻥ ﻧﱡﺒَﺪ َﱢﻝ ﺃَ ْﻣﺜَﺎﻟَ ُﻜ ْﻢ َﻭﻧُﻨ ِﺸﺌَ ُﻜ ْﻢ‬
َ‫ﻓِﻲ َﻣﺎ َﻻ ﺗَ ْﻌﻠَ ُﻤﻮﻥَ َﻭﻟَﻘَ ْﺪ َﻋﻠِ ْﻤﺘُ ُﻢ ﺍﻟﻨﱠ ْﺸﺄَﺓَ ْﺍﻷُﻭﻟَ ٰﻰ ﻓَﻠَﻮْ َﻻ ﺗَ َﺬ ﱠﻛﺮُﻭﻥ‬
“It is We that have ordained death for all of you. And We cannot
be stopped from (it), From replacing you with beings similar to
you, (or from) evolving you into a form which is unknown to you
(at present). And you certainly know of the first evolution. Then,
why do you not reflect?” (56:60–62)
Many people mistakenly imagine death to be a state of nonexistence.
This notion of theirs is not true, as the preceding verses explain. It is
also incorrect to assume that resurrection will be like the first creation,
with the body such as the one you have today. Resurrection is another
kind of creation, but it is different and unrelated to the first. He says:

ٍ ‫ﺲ ﱢﻣ ْﻦ ﺧَ ْﻠ‬
‫ﻖ َﺟ ِﺪﻳ ٍﺪ‬ ِ ‫ﺃَﻓَ َﻌﻴِﻴﻨَﺎ ﺑِ ْﺎﻟﺨَ ْﻠ‬
ٍ ‫ﻖ ْﺍﻷَ ﱠﻭ ِﻝ ۚ◌ ﺑَﻞْ ﻫُ ْﻢ ﻓِﻲ ﻟَ ْﺒ‬
“Are We wearied with the first creation (that We will not be able
to create them the second time on the Day of Resurrection)? The

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fact is that they are in confusing doubt about a new creation.”

(50:15)

‫ﺇِﻧﱠﺎ ﺃَﻧ َﺸﺄْﻧَﺎﻫُ ﱠﻦ ﺇِﻧ َﺸﺎ ًء‬

“Verily, (on the Day of Resurrection,) We have made them
(women and men) excellent and have raised them into a special
new creation.” (56:35)

َ ‫ﺍﺕ َﻭ ْﺍﻷَﺭْ ﺽُ ﺇِ ﱠﻻ َﻣﺎ َﺷﺎ َء َﺭﺑﱡ‬

◌ۚ ‫ﻚ‬ ُ ‫ﺎﻭ‬ ِ ‫ﺧَ ﺎﻟِ ِﺪﻳﻦَ ﻓِﻴﻬَﺎ َﻣﺎ ﺩَﺍ َﻣ‬
َ ‫ﺖ ﺍﻟ ﱠﺴ َﻤ‬
“And they shall abide therein, unless your Lord otherwise will,
so long as the heavens and the earth (thereof) endure. Surely,
your Lord does bring about very well what He intends (to do)”
(11:107)
According to Ibn Jarîr, the passage “so long as the heavens and the
earth endure” means that time cannot endure beyond this limit. The
passage “unless your Lord otherwise will” ‫ﻚ‬ َ ‫ ﺇِ ﱠﻻ َﻣﺎ ﺷَﺎ َء َﺭﺑﱡ‬means unless
Allâh decides to bestow on them yet another and a greater reward, and
open up to them a new, yet higher stage of evolution (Râzî in al-Tafsîr
al Kabîr). The new efforts and progress shall continue.

‫ﻲ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻣ َﻌﻪُ ۖ◌ ﻧُﻮ ُﺭﻫُ ْﻢ ﻳَ ْﺴ َﻌﻰٰ ﺑَ ْﻴﻦَ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ‬ ‫ﷲُ ﺍﻟﻨﱠﺒِ ﱠ‬ ‫ﻳَﻮْ َﻡ َﻻ ﻳ ُْﺨ ِﺰﻱ ﱠ‬
◌ۖ ‫َﻭﺑِﺄ َ ْﻳ َﻤﺎﻧِ ِﻬ ْﻢ ﻳَﻘُﻮﻟُﻮﻥَ َﺭﺑﱠﻨَﺎ ﺃَ ْﺗ ِﻤ ْﻢ ﻟَﻨَﺎ ﻧُﻮ َﺭﻧَﺎ َﻭﺍ ْﻏﻔِﺮْ ﻟَﻨَﺎ‬
“On that day (when the human beings will be raised to life
again) Allâh will not disgrace the Prophet nor those who have
believed with him. Their light [Nûr] will advance swiftly
(radiating) in front of them and on their right hands while they
will go on (praying and) saying, Our Lord! (Continue to) perfect
our light for us and protect us (against our lapses). Verily You
are Possessor of prudential Power to do every desired thing”
(66:8).

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In this verse the words ‫ ﺃَ ْﺗ ِﻤ ْﻢ ﻟَﻨَﺎ ﻧُﻮ َﺭﻧَﺎ‬- perfect our light, are drawing your
attention to how the development of human souls continues beyond
death, though in a different form. There is yet another verse, which
when read carefully, provides the same message:

ُ َ‫ﻳَﻮْ َﻡ ﻳَﻘُﻮ ُﻝ ْﺍﻟ ُﻤﻨَﺎﻓِﻘُﻮﻥَ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘ‬

ِ ‫ﺎﺕ ﻟِﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﻧﻈُﺮُﻭﻧَﺎ ﻧَ ْﻘﺘَﺒِﺲْ ِﻣﻦ ﻧﱡ‬
‫ﻮﺭ ُﻛ ْﻢ‬
“That day the hypocritical men and hypocritical women will say
to those who believe, ‘Wait for us so that we might obtain some
illumination from (this) light’.” (57:13).
The expression used by the hypocrites, “Wait for us” ‫ ﺍﻧﻈُﺮُﻭﻧَﺎ‬indicates
that in paradise, souls will continue to pass through evolutionary
processes, and there shall be no rest.
Ibn al-‘Arabî writes, “At the end of his journey in this world, the
servant desires to throw down the staff of the journey and does not
want to remain a traveler anymore. However, his Lord tells him that
this is not the end of the affair. At the time of death, He shows His
servant His grand Kingdom. When the servant sees that grand
Kingdom of his Lord, he runs towards his Creator, he wants to see
everything that had been veiled from him. The Lord informs him that
he will never cease to be a traveler and reach a place of permanent
rest. He reminds him that just as he never ceased to be a traveler in the
many stages of the cosmos, and as he was entering from one form into
the other, so he will continue from one way station to the other. He
will say, Just as you traveled with your elemental body each day and
each night, crossing your lifespan till you reached the way station of
your death, even after that, you will not stop traveling. You will cross
the way station of barzakh, from your grave to the way station of
resurrection. Then you will be carried to the abode of your felicity and
from there to the dune of White Musk on your never ending journey.”
This is the bridge between Rabûbîyyat and Rahmânîyyat.

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Rahmânîyyat – The Second Divine Grace

The operation of Allâh’s second Grace, His Rahmânîyyat, follows
Rabûbîyyat but is involved only with the worlds of animates, not with
inanimate. The Divine Grace of Rahmânîyyat ‫ ﺭﺣﻤﺎﻧﻴﺖ‬is not the
consequence of, or the reward of one’s actions. It is by the blessing of
this Grace that everything lives and eats and has its sustaining needs
fulfiled. It is through the operation of this Grace that you fulfil your
life requirements: the sun for warmth, light, and energy; the air for
breathing; and the water for drinking. It is by the blessing of this
Grace that all prerequisites for your spiritual development have
already been provided - the capacities of rational thinking and speech,
the embedded love for God and the innate drive to worship, and the
capacity to receive Divine Revelation. You read in the Holy Qur’ân
such verses as: “He has taken upon Himself (the rule of) mercy” (6:12;
6:54), “Your Lord is the Lord of All-Embracing Mercy” (6:146), “My
mercy embraces all things” (7:156), and “Our Lord, You embrace
each and everything in Your mercy” (40:7). Every created living thing
is the object of His Rahmânîyyat, and Mercy is His Essence, but being
merciful is His Attribute.
You beg him for mercy by mentioning His Names and Attributes. You
might say, “O All-Mighty! Have mercy on me,” or you might say, “O
Merciful! Forgive me.” This is because the Attributive Names are
referring to His Attribute of Mercy and the various associations that
they bear. All Attributes can be appealed to for Mercy. Ibn al-‘Arabî
said, “The Mercy of Allâh flows in all created things and courses
through His Self and His Essences. The rank of Mercy is the epitome
to those who perceive it, and is sublime to those with discursive
mind.” (Ibn al-‘Arabỉ, Fatûhât al-Makkîyya). It is because of Allâh’s
Rahmânîyyat that He gives respite to the disbelievers:

‫َﻭ َﻻ ﻳَﺤْ َﺴﺒَ ﱠﻦ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺃَﻧﱠ َﻤﺎ ﻧُ ْﻤﻠِﻲ ﻟَﻬُ ْﻢ َﺧ ْﻴ ٌﺮ ﱢﻷَﻧﻔُ ِﺴ ِﻬ ْﻢ ۚ◌ ﺇِﻧﱠ َﻤﺎ ﻧُ ْﻤﻠِﻲ ﻟَﻬُ ْﻢ‬
‫ﻟِﻴَ ْﺰﺩَﺍ ُﺩﻭﺍ ﺇِ ْﺛ ًﻤﺎ‬
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“And do not let those who disbelieve think that the respite We
give them is good for them. Surely, We grant them respite (that
they may have a chance to mend their ways and correct their evil
actions,) but they do not avail it, with the result that they add to
their sins” (3:178)
If He were to punish sinners for every wrong committed, “He would
not leave any (unjust and polytheistic) living and crawling creature on
the face of the earth, but He gives them respite till an appointed term”
(16:61), so that the disobedient may have the opportunity to avail and
correct, so that they have a chance to repent. His Mercy takes
precedence over His Wrath (- ghadzab ‫—)ﻏﻀﺐ‬that is, His Mercy is
attributed to Him before His Wrath. Many are aware of Allâh’s
Mercy, and many are aware of His Wrath. Everyone flees from His
Wrath and seeks His Mercy. Out of His Rahmânîyyat, He appoints
Prophets for the guidance of humankind, Prophets who bring good
tidings but also warnings, which are followed by punishment. Thus,
Allâh has a hidden Wrath within His Mercy. He has also a hidden
Mercy within His Wrath. This is His mystery and His Wisdom.
It is through this Grace of Rahmânîyyat that living beings enjoy the
fulfilment of their wants. You cannot claim that the fulfilments of
your demands and joys of life are because of your actions, or because
you had been engaged in some virtuous pursuit in a previous
incarnation that earned Gods favourable estimate so that He conferred
all these innumerable bounties upon you. Nor is it because of your
own requests and prayers, nor because of somebody else’s request for
intercession on your behalf. It is this Grace, which reveals itself in
thousands of ways that is meant to elevate the well-being of all living
things. It is a bounty regardless of merit, claim, or demand on the part
of anyone. It is but the upsurge of Divine Mercy, so that you (and
every other animate creature) may attain your natural goal and may
reach the state inherent in your nature. That the Divine Being
possesses this Attribute is manifestly established through a study of

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the laws of nature. Your body owes its origin to His Rahmânîyyat. He
provides His bounties out of His sheer Grace, even long before the
birth of His creatures and before the commencement of their deeds
and thinking.
His universal Rahmânîyyat ‫ ﺭﺣﻤﺎﻧﻴﺖ‬refutes those who seek to confine
the Providence and Grace of Allâh to their own religion, country and
people, mistakenly believing that Allâh did not create other
communities or peoples of other lands or ages, or that after creating
them, Allâh rejected them or forgot about them. They may also
believe that all Prophets and messengers were raised among their own
people and that Allâh was so indifferent to other peoples that He did
not have the least pity with them, even when He found them in error
or in a state of unawareness. People may also mistakenly believe that
Divine Revelation and Divine Speech has always remained restricted
to certain chosen peoples or certain regions. But whoever believes
this, is unaware of Allâh’s universal Rahmânîyyat. He says:

ْ‫ﺼﺼْ ﻨَﺎ َﻋﻠَ ْﻴﻚَ َﻭ ِﻣ ْﻨﻬُﻢ ﱠﻣﻦ ﻟﱠ ْﻢ ﻧَ ْﻘﺼُﺺ‬َ َ‫َﻭﻟَﻘَ ْﺪ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ُﺭﺳ ًُﻼ ﱢﻣﻦ ﻗَ ْﺒﻠِﻚَ ِﻣ ْﻨﻬُﻢ ﱠﻣﻦ ﻗ‬
◌ۗ ‫ﻚ‬َ ‫َﻋﻠَ ْﻴ‬
“And indeed We have already sent (Our) Messengers before you.
There are some of them whom We have mentioned to you and of
them there are some whom We have not mentioned to you”
(40:78)

َ ‫َﻭﺇِﻥ ﱢﻣ ْﻦ ﺃُ ﱠﻣ ٍﺔ ﺇِ ﱠﻻ‬
‫ﺧَﻼ ﻓِﻴﻬَﺎ ﻧَ ِﺬﻳ ٌﺮ‬
“There has been no people but have (been warned by) a Warner
(from God)” (35:24).
This is so that no people may have cause to complain that Allâh was
gracious only towards some nation and not towards another, or that
some other people were given a book to guide them but they were not,
or that He manifested Himself through His Words and Revelations
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and signs in a certain age but remained hidden and silent in another
age. This passage demonstrates a sense of respect and honour for all
the religious guides that have appeared among the various nations of
the world. Accepting and respecting these various Prophets who have
appeared all over the world paves the way for unity among the nations
and peace through religion. Then He says:

‫ﻮﺣﻲ ﺇِﻟَ ْﻴ ِﻪ ﺃَﻧﱠﻪُ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﺃَﻧَﺎ ﻓَﺎ ْﻋﺒُ ُﺪﻭ ِﻥ‬ ٍ ‫َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ِﻣﻦ ﻗَ ْﺒﻠِﻚَ ِﻣﻦ ﱠﺭﺳ‬
ِ ُ‫ُﻮﻝ ﺇِ ﱠﻻ ﻧ‬
“And We sent no Messenger before you but We revealed to him,
(saying), The truth is that there is no other, cannot be and will
never be One worthy of worship but Me, therefore worship Me
(alone)” (21:25)
These Words tell us that Judaism, Christianity, Hinduism, Buddhism,
Taoism, Islam, the Sikh faith, or any other faith are but different
aspects of one and the same religion, which in its original purity
conveyed the same message of the Unity of God. The purpose of the
religions was the submission to the will of One Deity and to make
peace with their Creator and His creation. Therefore, you should
respect their religious founders, since this is the foundation of a
universal brotherhood. His Rahmânîyyat abolishes all individual and
racial distinctions and confirms that the noble among us in the sight of
Allâh is he who guards against evil and who is the righteous (2:177).

‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ‬

‫ﺼﺎ َﺭ ٰﻯ َﻭﺍﻟﺼﱠﺎﺑِﺌِﻴﻦَ َﻣ ْﻦ ﺁ َﻣﻦَ ﺑِ ﱠ‬ َ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻫَﺎ ُﺩﻭﺍ َﻭﺍﻟﻨﱠ‬
ٌ ْ‫ﺻﺎﻟِﺤًﺎ ﻓَﻠَﻬُ ْﻢ ﺃَﺟْ ُﺮﻫُ ْﻢ ِﻋﻨ َﺪ َﺭﺑﱢ ِﻬ ْﻢ َﻭ َﻻ ﺧَ ﻮ‬
‫ﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ‬ َ ‫ْﺍﻵ ِﺧ ِﺮ َﻭ َﻋ ِﻤ َﻞ‬
َ‫ﻳَﺤْ ﺰَ ﻧُﻮﻥ‬
“Surely, those who (profess to) believe (in Islam), and those who
follow the Jewish faith, the Christians and the Sabians,
whosoever (of these truly) believes in Allâh and the Last Day and
acts righteously shall have their reward with their Lord, and
shall have nothing to fear, nor shall they grieve” (2:62)

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You can appreciate differences of opinion arising from differences of

temperament and differences in upbringing. Such differences may
lead to the existence of several schools of thought, but they cannot
affect the real and basic Faith, as far as the cardinal principle of
Oneness of Deity is concerned in its pure integrity. Nobody is to be
deprived of any right on the score of the faith he professes or the
language, race, colour, or sex he happens to be born into (2:4; 2:136;
3:84). We are told:

‫ﺎﺭﻙَ ﻓِﻴﻬَﺎ َﻭﻗَ ﱠﺪ َﺭ ﻓِﻴﻬَﺎ ﺃَ ْﻗ َﻮﺍﺗَﻬَﺎ ﻓِﻲ ﺃَﺭْ ﺑَ َﻌ ِﺔ ﺃَﻳﱠ ٍﺎﻡ‬ َ َ‫َﻭ َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ َﺭ َﻭﺍ ِﺳ َﻲ ِﻣﻦ ﻓَﻮْ ﻗِﻬَﺎ َﻭﺑ‬
َ‫َﺳ َﻮﺍ ًء ﻟﱢﻠﺴﱠﺎﺋِﻠِﻴﻦ‬
“He placed therein [in the earth] firm mountains rising above
(its surface) and showered it [the earth] with His blessings and
placed in it various provisions according to a set measure,
(provisions to which) all those who require them have equal
rights, (and all this He created) in four aeons” (41:10)

Rahîmîyyat – The third Divine Grace

It is out of the Grace of Rahîmîyyat ‫ ﺭﺣﻴﻤﻴﺖ‬that your formal Prayers

and supplications are accepted. He says:

ُ
◌ۖ ‫َﺎﻥ‬ ِ ‫َﻭﺇِ َﺫﺍ َﺳﺄَﻟَﻚَ ِﻋﺒَﺎ ِﺩﻱ َﻋﻨﱢﻲ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐٌ ۖ◌ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬
ِ ‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋ‬
َ‫ﻓَ ْﻠﻴَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟِﻲ َﻭ ْﻟﻴ ُْﺆ ِﻣﻨُﻮﺍ ﺑِﻲ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺮْ ُﺷ ُﺪﻭﻥ‬
“And when My servants ask you concerning Me (tell them), I am
nearby indeed, I answer the prayer of the supplicant when he
prays to Me, so they should respond to My call, and believe in
Me (that I possess all these Attributes) so that they may proceed
in the right way” (2:186).
In order to become the beneficiary of the third Divine Grace,
Rahîmîyyat, you are obliged to tread on the path of righteousness and

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virtue in an effort to bring your ego out of the coverings of darkness.

Striving, effort, and purification of your heart through supplication
and attention are needed. This Grace only descends upon those who
seek it and work for it. He says, “And those who strive hard in Our
cause We will certainly guide them in the ways that lead to Us”
(29:69). Those who exert themselves in the direction of Allâh cannot
be the same as those who do not care. Since the Attribute of
Rahîmîyyat follows upon the fulfilment of certain conditions, it is
mentioned after Rahmânîyyat. This Mercy can be acquired by
obligations in the way that verse 7:156 continues to inform us:

‫ﺖ ُﻛ ﱠﻞ َﺷ ْﻲ ٍء ۚ◌ ﻓَ َﺴﺄ َ ْﻛﺘُﺒُﻬَﺎ‬ ِ ُ‫ﺎﻝ َﻋ َﺬﺍﺑِﻲ ﺃ‬

ْ ‫ﺻﻴﺐُ ﺑِ ِﻪ َﻣ ْﻦ ﺃَ َﺷﺎ ُء ۖ◌ َﻭ َﺭﺣْ َﻤﺘِﻲ َﻭ ِﺳ َﻌ‬ َ َ‫ﻗ‬
ُ ‫ﱠ‬ ‫ﱠ‬ ُ ُ ‫ﱠ‬ ‫ﱠ‬
‫ﻟِﻠ ِﺬﻳﻦَ ﻳَﺘﻘﻮﻥَ َﻭﻳ ُْﺆﺗﻮﻥَ ﺍﻟﺰ َﻛﺎﺓَ َﻭﺍﻟ ِﺬﻳﻦَ ﻫُﻢ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﻳ ُْﺆ ِﻣﻨﻮﻥ‬
“He (the Almighty) said, As for My punishment, I inflict on whom
I will, but My mercy embraces all things. So I will ordain it for
those who guard against evil and spend in charity and for those
who believe in Our Messages.” (7:156)
It is because of this Attribute that it is said that he who seeks finds and
that he who asks is given to. It is on account of this Grace that Allâh
hears the prayers of supplicants and He says, “Call on Me, I will
answer your prayer” (40:60). There are dozens of verses that remind
you of this Attribute of Allâh. The Attribute of al-Rahîm is usually in
association with His other Attributes. We read, “Verily, my Lord is
Ever Merciful, Most Loving” ‫( ﺇِ ﱠﻥ َﺭﺑﱢﻲ َﺭ ِﺣﻴ ٌﻢ َﻭﺩُﻭ ٌﺩ‬11:90); “Surely, Allâh is
Oft-Returning (with compassion and is) Ever Merciful,” ‫ﷲَ ﺗَ ﱠﻮﺍﺏٌ ﱠﺭ ِﺣﻴ ٌﻢ‬ ‫ﺇِ ﱠﻥ ﱠ‬
(49:12); and other Divine Attributes, such as theAll-Mighty (al-‘Azîz),
the Most Beneficent (al-Barr’), the Great Protector (al-Wâlî), and the
Ever-Loving (al-Wadûd).
According to a saying of the Holy Prophet (pbuh), the Attribute of
Rahmân generally pertains to this life, whereas the Attribute of Rahîm
also brings reward in the life to come (Abû Hayyân Gharnâtî in Bahr

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al-Muhît ). This world is the world of actions, good or bad, and the
next is a world where those actions shall be rewarded. The Attribute
of Rahmân provides you with what you need for your life, whereas the
Attribute of Rahîm brings about rewards in the hereafter as well as
special blessings in this very life. The Qur’ânic message of
Rahîmîyyat was summarized by the Holy Prophet Muhammad (pbuh)
in Divine Words, as follows: “O My servant, do not despair of Me. I
am Ever Merciful and Benevolent and cover up your misgivings. No
one will ever have mercy on you as I have. If you come to Me, I shall
protect you from the bad consequences of your deeds. If you advance
towards Me slowly, I shall run to you. If you seek Me, you shall find
Me, and if you knock at My door, you shall find My door open. My
Mercy upon you is greater than My Wrath. My Wrath is little, because
you are My creatures. I have created you all, so My Mercy comprises
all of you.” Ibn al-‘Arabî said in the symbols of the two dots below yâ
in ‫ ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬are the two feet of Allâh for those who get close to Him in
ْ َ‫“ ﻓ‬taking off the sandals” for
their worship. They symbolize َ‫ﺎﺧﻠَ ْﻊ ﻧَ ْﻌﻠَ ْﻴﻚ‬
َ
the one who hears َ‫( ﺇِﻧﱢﻲ ﺃﻧَﺎ َﺭﺑﱡﻚ‬20:12)”.

Mâlikîyyat – The fourth Divine Grace

The next Qur’ânic verse (1:4) reads Mâlik-i-Yaum al-Dîn ‫ﻚ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳ ِﻦ‬
ِ ِ‫َﻣﺎﻟ‬
- Master of the Day of Requital. You are told:

ِ ‫ﺕ ﻓِﻲ َﺟﻨﱠﺎ‬
‫ﺕ‬ ُ ‫ْﺍﻟ ُﻤ ْﻠ‬
ِ ‫ﻚ ﻳَﻮْ َﻣﺌِ ٍﺬ ﱢ ﱠ¶ِ ﻳَﺤْ ُﻜ ُﻢ ﺑَ ْﻴﻨَﻬُ ْﻢ ۚ◌ ﻓَﺎﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
ُ
ٌ ‫ﺍﻟﻨﱠ ِﻌ ِﻴﻢ َﻭﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ َﻭ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﻓَﺄﻭﻟَ ٰـﺌِﻚَ ﻟَﻬُ ْﻢ َﻋ َﺬﺍﺏٌ ﱡﻣ ِﻬ‬
‫ﻴﻦ‬
“On that day the kingdom [al-Mulk] shall belong to Allâh alone.
He will judge between people so that those who believe and do
deeds of righteousness will be (admitted) into blissful Gardens.
But those who disbelieve and cried lies to Our Messages, shall
suffer a humiliating punishment.” (22:56–57)

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Any command by a master requires obedience. Those who are

commanded either obey or oppose the command. For the one who
opposes, his opposition incites from his Master an action. The action
can be either punishment or to pass over, depending on what the
situation demands. One of the two must occur. Allâh says, “We shall
make him suffer a great punishment” (25:19); He also says, “Such are
the people the best of whose deeds We accept and reward, and whose
evil deeds We pass over” (46:16). This is the essence of the fourth
Divine Grace, Mâlikîyyat. Therefore, the Law of Requital is not like a
rigid law of nature or of a court; rather it is the dealing of a Most
Gracious and Ever-Merciful Master. Abû Hurairah said that he heard
Allâh’s Messenger say, “Allâh, Most High, had inscribed a document
before bringing the creation into being: My Mercy has preceded my
Wrath, and that this is written in His presence above the throne”
(Sahîh Bukhârî). The attributive word Mâlik is to be translated as
master, not as judge. The essential difference between a judge and a
master is that the former is bound to punish the evildoers for the crime
they commit, whereas the master can exercise his discretion; He may
either punish or overlook his fault and pass over his crime. It is
because of this fact that the Holy Qur’ân says:

‫ﻱ ﺍﻟﱠ ِﺬﻳﻦَ ﺃَﺳ َْﺮﻓُﻮﺍ َﻋﻠَ ٰﻰ ﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ َﻻ ﺗَ ْﻘﻨَﻄُﻮﺍ ِﻣﻦ ﺭﱠﺣْ َﻤ ِﺔ ﱠ‬

‫ﷲِ ۚ◌ ﺇِ ﱠﻥ‬ َ ‫ﻗُﻞْ ﻳَﺎ ِﻋﺒَﺎ ِﺩ‬
ِ ‫ﻮﺏ َﺟ ِﻤﻴﻌًﺎ ۚ◌ ﺇِﻧﱠﻪُ ﻫُ َﻮ ْﺍﻟ َﻐﻔُﻮ ُﺭ ﺍﻟﺮ‬
‫ﱠﺣﻴ ُﻢ‬ َ ُ‫ﷲَ ﻳَ ْﻐﻔِ ُﺮ ﺍﻟ ﱡﺬﻧ‬‫ﱠ‬
“Say, O My servants who have committed excesses against their
own souls, do not despair of the mercy of Allâh (that Allâh is
going to punish you at all costs, and cannot forgive your sins).
Surely, Allâh forgives all sins. Verily, He is the Great Protector,
the Ever Merciful.” (39:53)
Hence, in the Attribute of Mâlik, the Divine Mercy is incorporated to
link the idea of forgiveness and protection with that of punishment. In
the body of the Holy Qur’ân, Attributes like Al-Ghafûr, Al-Ghâfir, and
Al-Ghaffâr along with its cognate verb forms, are mentioned 560

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times. These Divine Attributes are derived from ghafara, which

means, “to protect,” “to forgive,” or “to cover up.” The Holy Qur’ân
repeatedly gives prominence to the Divine Attributes of love,
forgiveness, protection, and mercy. We read:

‫ﺽ ﺇِ ﱠﻻ َﻣﻦ َﺷﺎ َء‬ ِ ْ‫ﺕ َﻭ َﻣﻦ ﻓِﻲ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﻖ َﻣﻦ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ َ َ‫ﻮﺭ ﻓ‬
َ ‫ﺼ ِﻌ‬ ِ ‫َﻭﻧُﻔِﺦَ ﻓِﻲ ﺍﻟﺼﱡ‬
ُ
‫ﺿ َﻊ‬ ِ ُ‫ﺖ ْﺍﻷَﺭْ ﺽُ ﺑِﻨ‬
ِ ‫ﻮﺭ َﺭﺑﱢﻬَﺎ َﻭ ُﻭ‬ ِ َ‫ﷲُ ۖ◌ ﺛُ ﱠﻢ ﻧُﻔِﺦَ ﻓِﻴ ِﻪ ﺃ ْﺧ َﺮ ٰﻯ ﻓَﺈ ِ َﺫﺍ ﻫُ ْﻢ ﻗِﻴَﺎ ٌﻡ َﻭﺃَ ْﺷ َﺮﻗ‬
‫ﱠ‬
ْ ‫ﻖ َﻭﻫُ ْﻢ َﻻ ﻳ‬
َ‫ُﻈﻠَ ُﻤﻮﻥ‬ ‫ﻀ َﻲ ﺑَ ْﻴﻨَﻬُﻢ ﺑِ ْﺎﻟ َﺤ ﱢ‬ ِ ُ‫ْﺍﻟ ِﻜﺘَﺎﺏُ َﻭ ِﺟﻲ َء ﺑِﺎﻟﻨﱠﺒِﻴﱢﻴﻦَ َﻭﺍﻟ ﱡﺸﻬَﺪَﺍ ِء َﻭﻗ‬
َ◌ َ‫ﺖ َﻭﻫُ َﻮ ﺃَ ْﻋﻠَ ُﻢ ﺑِ َﻤﺎ ﻳَ ْﻔ َﻌﻠُﻮﻥ‬ ْ َ‫ﺲ ﱠﻣﺎ َﻋ ِﻤﻠ‬ٍ ‫ﺖ ُﻛﻞﱡ ﻧَ ْﻔ‬ ْ َ‫َﻭ ُﻭﻓﱢﻴ‬
“(That Day) there shall be a blast on the trumpet and all who are
in the heavens and all who are on the earth will fall into a swoon
except whom Allâh will like (to spare). Then there will be a blast
another time and behold! These people shall stand up awaiting
(judgment before their Lord).
“And the earth shall radiate with the light of her Lord. And the
record (of their deeds) will be produced (before them), and the
Prophets and the (other) witnesses shall be brought forward;
people shall be judged in all fairness and no injustice shall be
done to anyone of them. And every soul shall be repaid in full for
its deeds; for He (the Almighty Lord) is well-aware of all that
they do.” (39:68–70)
Then, “He (the Almighty) says, As for My punishment, I inflict on
whom I will, but My mercy embraces all things,” ‫ﺻﻴﺐُ ﺑِ ِﻪ َﻣ ْﻦ‬ ِ ُ‫ﻗَﺎ َﻝ َﻋ َﺬﺍﺑِﻲ ﺃ‬
ُ ْ َ
ْ ‫( ﺃﺷَﺎ ُء ۖ َﻭ َﺭﺣْ َﻤﺘِﻲ َﻭ ِﺳ َﻌﺖ ﻛ ﱠﻞ ﺷ‬7:156). Our world of bodies lacks the
‫َﻲء‬
capacities to serve as a sphere for the grand manifestation of
Mâlikîyyat with its brilliant Lights, its beauties, and eternal bounties.
And it cannot comprehend those full and enduring auroras of His
manifestation. An altogether different realm is needed for the
Manifestation of this perfect and enduring Grace of Mâlikîyyat, a
realm independent and free from the opacity of physical spheres, a

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realm adequate to demonstrate the absolute and pure Might of the All-
Powerful, Unique, Merciful Lord.
Yet a foretaste of this most special Grace is vouchsafed in this very
life to those perfect and purified souls who tread on the path of
righteousness in their efforts to reach the proximity of their Lord,
discarding all other desires. They die a death before their actual death;
their bodies are in this world, but their hearts are already with their
Lord. They wean their minds away from all temporalities and make a
break with human ways and values, and their faces are full of hope,
looking towards their Lord. As for such seekers, it is said, “Allâh is
well pleased with them” (5:119). The Beneficent Lord then treats them
in a like manner. He manifests His Light upon them in a manner that
He will not manifest it upon others, except after death. They already
become the recipients of that very Light with which the earth shall
radiate on the Day of Judgment. They receive in this very life a
portion of the Light of this most special Grace.
In a similar manner, requital begins to takes place for the evildoers in
this world. Allâh exercises His forbearance, overlooks their faults, and
covers them up for a while (46:16). However, if they persist in their
bad deeds, they suffer different kinds of afflictions in this very world,
and their lives become a misery. This is a foretaste of the hell of the
hereafter (25:19). In other words, it is the human being who bestows
evil on himself, he being his own chastiser. The Holy Qur’ân stresses
the fact that the Divine Law of Requital of deeds is working every
moment and thus makes a human being feel the responsibility for
what he does. On the other hand, it also gives prominence to the
Attribute of Forgiveness in His Essence.
Abû Hamzah al-Thumâlî (d. approximately 150 AH / 767 CE)
supplicated: “I pray to You, O my Master, with a tongue that has been
paralyzed by its sin. O my Lord, I confide to You with a heart that has
been doomed by its mischief. I pray to You, O my Lord, frightened
but wishful, hopeful but fearful. If I contemplate my sins, O my Lord!
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I become scared, but when I remember Your generosity, I yearn, so if

You forgive, You are the most Merciful, and if You punish, You have
not unjustly judged. My excuse, O Allâh, in my daring to ask You,
even though I have committed what You hate, is Your Benevolence
and Generosity, and my preparation for my adversity, given that I lack
shyness (in committing sin), is Your forbearance and Mercy. And I
am wishful that my hope will not be disappointed, so fulfil my
ambition and accept my prayer, O the Best Who was ever prayed to!”
The contemplation of these four Divine Attributes can inspire in you
an irresistible longing to see your Creator, an intense desire to offer
your wholehearted devotion to Him, and an irresistible feeling of love.
Under the Attribute of Rahîm, and through good actions and formal
Prayers, you are deemed worthy of this Divine Grace, but it is through
the Attribute of Mâlik-i-Yaum al-Dîn that the Grace is bestowed.
Mâlikîyyat also indicates that He has not withdrawn Himself from the
governance of the universe, committing it to some vice-regent (one
such as Jesus, as some believe) with all authority to award
recompense here and in the hereafter. The four Divine Graces
described in this chapter rule out the doctrine of atonement and
transmigration of souls in this very world.

ATTRIBUTIVE NAMES OF ALLÂH

Asmâ’ al-Sifât

◌ۚ ‫َﻭ ِ ﱠ¶ِ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨ َٰﻰ ﻓَﺎ ْﺩ ُﻋﻮﻩُ ﺑِﻬَﺎ ۖ◌ َﻭ َﺫﺭُﻭﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﻳ ُْﻠ ِﺤ ُﺪﻭﻥَ ﻓِﻲ ﺃَ ْﺳ َﻤﺎﺋِ ِﻪ‬
“And to Allâh alone belong all the fairest and most perfect
Attributes, so call on Him by these, and leave alone those who
deviate from the right way with respect to His Attributes (and
violate their sanctity).” (7:180)

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As the Essence of the Exalted Creator cannot be grasped by the

human mind ( see p. 8), and He cannot be known other than that, “He
exists,” He manifests Himself to you through His Attributes (asmâ’
al-Sifât) and His beautiful Names (asmâ’ al-Husnâ’). He gives you
the knowledge of some of His Attributes so that you know Him. He
says:

‫ﱠﺣﻴ ُﻢ‬ِ ‫ﺐ َﻭﺍﻟ ﱠﺸﻬَﺎ َﺩ ِﺓ ۖ◌ ﻫُ َﻮ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ﺍﻟﺮ‬ ِ ‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ۖ◌ ﻋَﺎﻟِ ُﻢ ْﺍﻟ َﻐ ْﻴ‬ ‫ﻫُ َﻮ ﱠ‬
‫ﻚ ْﺍﻟﻘُ ﱡﺪﻭﺱُ ﺍﻟﺴ َﱠﻼ ُﻡ ْﺍﻟ ُﻤ ْﺆ ِﻣ ُﻦ ْﺍﻟ ُﻤﻬَ ْﻴ ِﻤ ُﻦ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ‬ ُ ِ‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ْﺍﻟ َﻤﻠ‬
‫ﻫُ َﻮ ﱠ‬
‫ﺉ‬ ِ َ‫ﻖ ْﺍﻟﺒ‬
ُ ‫ﺎﺭ‬ ُ ِ‫ﷲُ ْﺍﻟﺨَ ﺎﻟ‬ ‫ﷲِ َﻋ ﱠﻤﺎ ﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ ﻫُ َﻮ ﱠ‬ ‫ْﺍﻟ َﺠﺒﱠﺎ ُﺭ ْﺍﻟ ُﻤﺘَ َﻜﺒﱢ ُﺮ ۚ◌ ُﺳﺒ َْﺤﺎﻥَ ﱠ‬
◌ۖ ‫ﺽ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﺼ ﱢﻮ ُﺭ ۖ◌ ﻟَﻪُ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰٰ ۚ◌ ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ َ ‫ْﺍﻟ ُﻤ‬
‫َﻭﻫُ َﻮ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬
“He is Allâh, He is the One beside Whom there is no other,
cannot be and will never be one worthy of worship but He. (He
is) the Knower of the unseen and the seen. He is the Most
Gracious, the Ever Merciful. He is Allâh, beside Whom there is
no other, cannot be and will never be one worthy of worship but
He, (He is) the Supreme Sovereign, the Holy One, the Most
Perfect, Bestower of peaceful Security, the Guardian, the All-
Mighty, the Compensator of losses, the Possessor of all
greatness. Holy is Allâh, far beyond and above the things they
associate with Him.
“He is Allâh, the Creator (of the matter and the spirit), the
Maker, and the Bestower of forms (and fashioner of everything
suiting to its requirement). All fair Attributes belong to Him. All
that lies in the heavens and the earth declares His glory; He is
the All-Mighty, the All-Wise” (59:22–24).
In these verses and many others are Names and Attributes that He has
given to Himself, not given to Him by His creation. Regarding the
names given to other deities, He says, ‫ﺇِ ْﻥ ِﻫ َﻲ ﺇِ ﱠﻻ ﺃَ ْﺳ َﻤﺎ ٌء َﺳ ﱠﻤ ْﻴﺘُ ُﻤﻮﻫَﺎ ﺃَﻧﺘُ ْﻢ َﻭﺁﺑَﺎ ُﺅ ُﻛﻢ‬,
“these are mere names (bearing no significance) which you have
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coined, you and your forefathers” (53:23). Just as a writer can be

described by his writing, so the Creator describes Himself through His
attributive Names. When you are asked, “Who is Allâh?” you can say,
“He is ‫ﺐ َﻭﺍﻟ ﱠﺸﻬَﺎ َﺩ ِﺓ‬ ِ ‫ﻋَﺎﻟِ ُﻢ ْﺍﻟ َﻐ ْﻴ‬, the Knower of the unseen and the seen.” You
can also say, He is the Supreme Sovereign (‫ﻚ‬ ُ ِ‫)ﻫُ َﻮ ْﺍﻟ َﻤﻠ‬, the Holy One
ْ
( ُ‫)ﺍﻟﻘُ ﱡﺪﻭﺱ‬, or the Most Perfect Bestower of peaceful Security (‫)ﺍﻟﺴ َﱠﻼ ُﻡ‬.
You can call Him with any of His beautiful and perfect Names: ِ¶‫َﻭ ِ ﱠ‬
‫ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨ َٰﻰ ﻓَﺎ ْﺩﻋُﻮﻩُ ﺑِﻬَﺎ‬, “And to Allâh alone belong all the fairest and
most perfect Attributes, so call on Him by these” (7:180).
He has given to Himself Attributes of Glory (sifât-i-Jalâl) and
Attributes of Perfection (sifât-i-Kamâl). He calls Himself Lord of
Majesty (al-Jalâl) and Beauty (al-Jamâl). If you reflect on His
Attributes, they will inspire in you awe (haibah) and bewilderment
(hiyrah). His Attributes are limitless, you cannot limit Him with any
single one of them. Allâh is His proper Name, a Name that combines
all of His beautiful Attributes. The name Allâh denotes His essence
and al-Rahmân, َ‫( ﺍﻟﺮﱠﺣْ َﻤـٰﻦ‬17:110) is that Name, which is very close to
His Essence. In fact, all attributive Names that Allâh has given to
Himself are directly related to His Essence.
All His Attributes were always with Him, before creation as well as
after creation. No new Name was added to them, and no Name
subtracted. There are Attributes mentioned in the Holy Qur’ân that
make Him known as the All-Powerful and All-Mighty (al-‘Azîz;
22:74), the Self-Subsisting and All-Sustaining (al-Qayyûm; 3:2), and
the Possessor of full power to do all He will (al-Qâdir; 2:284). Then
there are mentioned those Attributes that are connected to His actions
(sifât al-Afâl) such as, Originator of Creation (al-Khâliq), Evolver
(Rabb) and Maker (al-Bâri), the Creator (al-Khâliq; 59:24), the Best
and Constant Provider (al-Razzâq; 22:58), the Shaper (al-Musawwir;
59:24). Then there are His Names of similarity with His creation, such
as the All-Hearing (al-Samî; 22:61), the All-Seeing (al-Basîr; 22:61),
the Ever Living (al-Hayy; 2:255), the All-Knowing (al-Alîm;

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22:52,59), the High and Exalted (al-Alîy; 22:62), the Great (al-Kabîr;
22:62), the All-Protecting and All-Forgiving (al-Ghafûr; 22:60), the
Gracious Patron (al-Mawlâ; 22:78), the Great Helper (al-Nasîr;
22:78). There are His Names with apparent polarity such as, He is the
First (al-Awwal; 57:3), He is the Last (al-Âkhir; 57:3), the Manifest
(al-Zâhir; 57:3), and the Hidden (al-Bâtin; 57:3). There are Names of
Incomparability, such as the Omnipotent (al-Qâdir; 2:20), the Self-
Sufficient (al-Ghanî; 22:64), the Unfathomable Unique One (Ahad;
112:1), and the One Who is Independent and Besought of all and
Unique in all His Attributes (al-Samad; 112:2). He mentions His
Attributes of Transcendence: “Allâh is the Extensive Light [Nûr] of the
heavens and the earth” (24:35), He is the “Lord of the Mighty
Powers” (Shadîd al-Qawâ; 53:5) and Only One Deity (Ilâhun Wâhid;
2:163).
The “One Who Speaks” (al-Kalîm) is one of the prime Attributes of
Allâh mentioned frequently in the Holy Qur’ân as Divine Revelations.
Allâh spoke to (kallama) Moses ( 7:103;7:143; 19:52; 20:12-24), and
Moses spoke to Him (20:25-35). He revealed Himself to other
Prophets (3:55-57; 42:51) and non-Prophets (20:38). However, when
He says, “It is not given to a human being that Allâh should speak to
him except by direct revelation [wahî] or from behind a veil or by
sending a messenger [an angel] who should reveal (to him) by His
command what He pleases” (42:51), this explains that this form of
speaking is different from that of his creatures. Nevertheless, it is one
of the prime Attributes of Allâh. Similarly, when you say, “Allâh is
All-Knowing,” al-‘Alîm (2:261), it is to say that Allâh has the
knowledge of precreation and knows all the objects of His creation.
He is the only One Who knows His own Essence. When you say that
He is al-Khabîr, the Omniscient, it is to say that He is aware of the
visible and the invisible, the interior as well as the exterior. When you
say that He is al-Sam‘î, the All-Hearing, it is to say that from His
perception nothing audible is absent. He hears secrets as well as the
whispers. He hears the praise of those who are praising Him. The
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human being shares in some of these attribute, but this sharing is

deficient. Allâh’s Ear is not like your ears, and His Hearing is not like
your hearing. When He says He is the One Who listens, it is that He
listens to the supplications of the one who prays to Him. He hears the
thoughts still unuttered and the words still unspoken. His Hearing is
an expression of His Attribute by which the objects of His creation are
made audible. When He says He is al-Basîr, the All-Seeing, it is to
say that He sees all remote objects in a way that nothing remains
remote to Him. It also means that nothing in the cosmos escapes His
attention. His Light (Nûr) is also an expression of an Attribute by
which the objects of His creation are disclosed and made visible.
That He is al-Akbar (Big) does not mean that He is physically big; it
means that size is irrelevant to Him. He is al-‘Azîm (the Great) in that
He cannot be measured quantitatively, He is inseparable, and He
cannot be grasped by human mind. Allâh is Omnipresent. This means
that everything everywhere is always present to Allâh. His energizing
power is everywhere at work in every range and level of creation;
past, present, and future are present to His Knowledge. The
Knowledge of Allâh’s Omnipresence does not come from reason, the
power of reflection, or consideration, but from His unveiling. The
vision of His Omnipresence is granted to a few from among His
servants. Before His unveiling, none of the Prophet knew Him
through their rational consideration. They were directly chosen for His
unveiling. He is Qâdir al-Mutlaq; that is, He possesses the full power
to do all what He wills. He is free to choose between nothingness (al-
Adam) and Being (al-Wajûd), and His Will opted for the second. You
came into existence by virtue of His free choice without modality
(dûna kayfîyah). Few words have been so misunderstood as Qâdir al-
Mutlaq. Can Allâh speak a lie? Can He make squares that are circles?
Can He do things that are self-contradictory? Can He make black out
of white while it remains white? Can He make another God like
Himself? The real answer of all such questions is in the Words that are
used in the Holy Qur’ân: yaf‘alo mâ yashâ’—that is, He can do all
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what He Will, and He does not will things that are contrary to His own
Wisdom and Wish, Knowledge, Mercy, His status of Lordship, Grace
and Beauty.
ْ the Holy One (59:22–24), the One
He calls Himself al-Quddûs ُ‫ﺍﻟﻘُ ﱡﺪﻭﺱ‬,
Who is above any description that human perception could apprehend,
that the imagination could grasp, that the reflection could reach, and
that the innermost consciousness could pervade and thereby have an
understanding of Him. Al-Quddûs is beyond all characteristics of
perfection that you or any other human being can imagine and
describe. Al-Quddûs has His own Perfection, such as His Knowledge,
His Power, His Hearing, His Sight, and His Speech. Al-Quddûs is free
from and exalted above every attribute that you could possibly
ascribe, and above everything resembling Him. He calls Himself al-
Salâm, ‫( ﺍﻟﺴ َﱠﻼﻡ‬59:22–24); the One Whose Essence is free from
imperfection. His Attributes are devoid of any trace of deficiency, and
His actions are free from any weakness. There is no perfect,
unimpaired state of being in existence except that which is ascribed to
and emanates from Him.
ْ ‫ْﺲ َﻛ ِﻤ ْﺜﻠِ ِﻪ ﺷ‬
“Naught is as His exegesis” ‫َﻲ ٌء‬ َ ‫( ﻟَﻴ‬42:11) is His Attribute of
incomparability. Nothing in the entire cosmos is like Him. He alone
possesses the Attributes of Incomparability. He is incomparable in His
Essence in Himself, and He does not accept the “incomparability” of
His creatures in their essence. Only the ignorant imagine the
“incomparability” of His creature that he follows, adores, and calls
“his lord.”
Many of the Divine Attributes are related to our knowledge of our self
(like Sam‘î, who listens; Khabîr, who is aware; ‘Alîm, who knows;
Basîr, who sees; Halîm, who is not excited with anger; Shakûr, who is
grateful; Muqît, who is nourisher and many others). Others are related
to our knowledge of the cosmos (10:34; 35:1). Allâh has shared with
us some of His own Attributes. If you say He is the Living, the
Speaking, the Powerful, the Hearing, and the Seeing, you are also all
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 ATTRIBUTIVE NAMES OF ALLÂH

of that. When you say He is Compassionate and Merciful, these

Attributes may be applied to you in some instances as well. You may
often attribute to Him descriptions that somehow apply to your own
essence. Whenever you ascribe any quality to Him, you yourself are a
representative of this quality, but the real essence of His Attribute is
unknowable and inaccessible to you. Allâh’s Attributes that are
related to seeing, hearing, forgiving, might, and the like can be shared
with the objects of creation; still, these Attributes differentiate the
Creator from the creation, Allâh on one side and the creation on the
other. The attributes of the created are not the Attributes of the
Creator; they are but similarities in their weak form (salb al-Naqâis
wa al-Tashbîh). Never, at any time, can any Attribute of Allâh be
discovered in its real Essence in any human being, may he be Jesus,
Muhammad, Buddha, Rama, Krishna, or any other person. No human
being has ever ceased to be human and risen to the level of divinity.
The Attributes of Allâh are far beyond any accidental knowledge of a
human being. Like His Essence, His Attributes closely adhere to His
Essence, which cannot be separated.

Polarity in Divine Attributes

He unites in Himself the Attributes that show apparent polarity. He

calls Himself the First (al-Awwal) and the Last (al-Âkhir), the
Manifest (al-Zâhir) and the Hidden (al-Bâtin) (57:3). Some people
regard these Attributes to be opposed to each other, thinking that what
is first cannot be last and what is manifest cannot be hidden; however,
a closer look at the meaning resolves this apparent paradox: He is the
First (al-Awwal) with respect to existing things, for they emanate from
Him one after the other. He is the Last (al-Âkhir) with respect to
initiating new creations and new forms of His creation. He is the last
point in your never-ending journey. He is al-Bâtin - hidden behind the
veils, because the cosmos cannot perceive Him as He perceives
Himself, nor can He ever be unveiled. Likewise, He is Hidden (al-

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Bâtin) from those who are veiled, trying to seek Him with their five
senses and reasoning, but He is Manifest (al-Zâhir) for those who
seek Him by His Light (Nûr) in their hearts. He has also attributed to
Himself pleasure (radzâ’; 92:21) and displeasure (ghadzab ‫; ْﻏﻀﺐ‬
1:7), which finds its expression in you both as hope for His pleasure
and fear of His displeasure. He has also described Himself as being
possessed of Beauty (Jamâl; 16:6) and Attention (Wajha; 28:88),
having created in you the combining awe of His Majesty (Jalâl) with
the Intimacy of His Beauty (Jamâl).

He has given you a free choice, but also through His Coercive Power
(al-Qahhâr; 13:16) He obliges you to acknowledge that He is your
Lord, since if He had let you go, you would never have acknowledged
His Lordship (Rabûbîyyat), and He would have remained hidden. He
manifests Himself as the Most Gracious and All-Merciful (al-Rahmân
and al-Rahîm). He says His Mercy encompasses all objects of His
creation, but you are afraid of His wrath. His wrath (ghadzab ‫ )ﻏﻀﺐ‬is
but a reflection of your own attitude. The true nature of Divine wrath
is the state of Divine Mercy that you lose; otherwise termed as the
state of Divine displeasure. When you abandon the His path, which is
the means of receiving His special Mercy (Rahîmîyyat), He forfeits
His Mercy, and if you lose the way to Divine Mercy, you are lost.
This is the significance of the word Divine wrath (‫ ) ْﻏﻀﺐ‬and going
astray (2:36). Similarly, He says He is Just and decides accordingly,
but He is also the Master and the King (al-Mâlik; 1:3), not bound to
the His own laws of justice. He may let an infidel go, who otherwise
deserves His punishment. He says He is al-Jabbâr, the One Who
coerces everyone, but no one coerces Him, and Whose will is
effective in respect to everyone by way of compulsion, whereas the
will of no human is effective in respect to Him. He is the One from
Whose Grasp no one is free. He says He is the Protector against our
sins (Ghâfir al-Zanb) and Acceptor of repentance (Qâbil al-Taubah)

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at the same time He is Severe in respect of punishment (Shadîd al-

‘Iqâb) (40:3).

He has united His own polarity in the qualities of a human being to

confer a distinction to him from Engels and satan. In verse 38:75 you
read “[God said], O Iblîs! What prevented you from submitting to him
whom I have created with My two hands”. His two hands are as if left
hand and right hand. Both similar yet opposite. He composed human
outer form from natural and cosmic realities and shapes, but his inner
form, his essence; He composed to match His own polarities. In a
wellknown Hadîth-i-Qudsî Allâh says, “I become his hearing and his
sight”. He did not say “I am his eye and his ear” in order to show
distinction between two forms – the perceptible and inperceptible.
Allâh described Himself Manifest and Hidden, so are the two forms of
a human being, manifest – his outward form, and hidden – his
spiritual form. In your outward bodily form you are transient, but
eternal in your essence that is your spiritual form. Why it could be
otherwise, He has breathed into you His Spirit (see 32:9; 38:72). It is
this synthesis that makes a human superior to Engels (see 2:34; 38:72)
and his soul eternal.

Ranks (Marâtib) of Divine Attributes

His Attributes have ranks (marâtib), but they all are a part of the same
Essence, whose name is Allâh. The Attribute of Creator (al-Khâliq;
59:24) is under the shelter of the All-Mighty (al-‘Azîz, al-Qawwî;
22:74), as the Might of the All-Mighty is needed for the creation. The
Might requires the Will, and what is to be “willed” (22:74) comes
from His Knowledge (al-‘Alîm; 22:52–59). The rank of the Attribute
al-Alîm (22:52, 59), the All-Knowing, is thus higher than the rank of
All-Mighty (22:74). The All-Knowing is Allâh, Who owns all these
Attributes. All these are under the shelter of His Grace and Mercy

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(Rahmânîyyat), which is closest to His Essence of Rabûbîyyat, which

is Allâh.
Ninety-Nine Names of Allâh: The Messenger of Allâh (pbuh) said,
“Allâh has ninety-nine Names (or Attributes), one hundred less one.”
These ninety-nine Holy Names and Attributes were mentioned by the
Holy Prophet (pbuh) on the authority of Abû Hurairah and are found
in the books of Islamic Traditions from such sources as Bukhârî, Abû
Muslim, Tirmidhî, and Musnad Ahmad. Imâm Ghazâlî explained their
meanings in his book al-Maqsad al-Asnâ’ fî Sharh Asmâ’ Allâh
(translated into English by David Burrel). There is no Divine Attribute
in these ninety-nine names in which we humans do not participate;
they all apply to human essence. They are such as can be read on the
pages of nature. You can perceive them within the scope of your
activities, and you can imbue yourself with them. They remind you of
those divine molds in which you have to cast your daily life, since
high morality consists in the reflection and doing of deeds in
conformity with these Attributes and to a certain extent in imitating
them. Allâh offers you an opportunity to assume the characteristics of
one or more of His Attributes.
He says dye yourself in the colours and imbue yourself with these
characters (2:138;7:180). For those who assumed of the characteristics
of one or more of His Attributes, He will say, “These are the blessed
ones” (56:27). The Messenger of Allâh (pbuh) said he who has
memorized Allâh’s ninety-nine names, understands them, has become
conscious of them, has implanted them in his character, has made
them part and parcel of himself, and believes in those qualities, which
are derived from those Names and which should be accompanied by
good deeds, deeds that Allâh’s Names inspire you to do and to behave
in accordance with their implications—that person will enter paradise.
From the Qur’ânic injunction “Assume and share the hues and the
‫ﺻ ْﺒ َﻐﺔَ ﱠ‬
Attributes of Allâh!” ِ‫ﷲ‬ ِ (2:138), it cannot be concluded that one
or more of the Attributes of Allâh can become the attribute of the
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 ATTRIBUTIVE NAMES OF ALLÂH

servant of Allâh or can be transferred to His servant. Although you

can share with our Lord some of His Attributes, and although you can
perform deeds in conformity with His Attributes, you do not cease
being yourself, and you can never know the real Essence of those
Attributes, because Allâh’s Attributes closely adhere to His Essence.
He is the only Knower of His own Essence. If you assume, for
example, the attribute of creator (khâliq), that does not mean that you
can create the heavens and the earth, as Allâh - the al-Khâliq ‫ ﺍﻟﺨﺎﻟﻖ‬has
done. This interpretation would be a great error. Allâh’s Attributes
cannot become the attributes of Allâh’s worshipper, and an attribute of
a human being cannot become an Attribute of Allâh. What is meant by
verse 2:138 is that when a servant of Allâh puts forth an effort to
attain some compatibility with these Attributes, that when some of the
ninety-nine Holy Names become attributes of the servant of Allâh, the
servant is following the spiritual path.
Not all Divine Attributes mentioned in the Holy Qur’ân are listed in
these ninety-nine names—for instance, Rabb (Sustainer and Evolver;
1:1); Rafî al-Darjât, ‫ﺕ‬ ِ ‫( َﺭﻓِﻴ ُﻊ ﺍﻟ ﱠﺪ َﺭ َﺟﺎ‬Who Exalts the people in ranks;
40:15); Shadîd al-Quwâ, ‫( َﺷ ِﺪﻳ ُﺪ ْﺍﻟﻘُ َﻮ ٰﻯ‬Lord of Mighty Powers; 53:5);
Shadîd al-Mihâl, ‫( َﺷ ِﺪﻳ ُﺪ ْﺍﻟ ِﻤ َﺤﺎ ِﻝ‬Mighty in Prowess; 13:13); al-Kabîr al-
Mutâl, ‫ﺎﻝ‬ِ ‫( ْﺍﻟ َﻜﺒِﻴ ُﺮ ْﺍﻟ ُﻤﺘَ َﻌ‬the Incomparably Great, the Most Exalted; 13:9);
Rukn al-Shadîd, ‫( ُﺭ ْﻛ ٍﻦ َﺷ ِﺪﻳ ٍﺪ‬Most Powerful Support; 11:80); Ghâfir al-
Dhanab, ‫ﺐ‬ ِ ‫( ﻏَﺎﻓِ ِﺮ ﺍﻟ ﱠﺬﻧ‬Granter of Protection against all sins; 40:3); Qâbil
al-Taub, ‫ﺏ‬ ِ ْ‫( ﻗَﺎﺑِ ِﻞ ﺍﻟﺘﱠﻮ‬Acceptor of Repentance; 40:3); Shadîd al-
‘Iqâb, ‫ﺏ‬ِ ِ ‫( َﺷ ِﺪﻳ ِﺪ ْﺍﻟ‬Severe in respect of punishment; 40:3); Dhiyy al-Tûl,
‫ﺎ‬َ ‫ﻘ‬ ‫ﻌ‬
‫ﱠ‬
‫( ِﺫﻱ ﺍﻟﻄﻮْ ﻝ‬Lord of Beneficence; 40:3); Dhî al-Ma‘ârij, ‫ﺝ‬ ِ ‫ِﺫﻱ ْﺍﻟ َﻤ َﻌ‬
ِ ‫ﺎﺭ‬
(Master of the Ways of Ascent; 70:4); and Fâlliq al-Habb wa al-
Nawâ ‫ﻖ ﺍﻟْ َﺤﺐﱢ َﻭﺍﻟﻨﱠ َﻮ ٰﻯ‬ ُ ِ‫( ﻓَﺎﻟ‬One who causes the grain and the date-stone to
germinate 6:97), Fâliq al-Asbâh ‫ﺎﺡ‬ ِْ ‫ﻖ‬
ِ َ‫ﺍﻹﺻْ ﺒ‬ ُ ِ‫( ﻓَﺎﻟ‬Cleaver of the daybreak;
6:96 ).
Some Attributes are included in the list of ninety-nine names but are
not mentioned in the Holy Qur’ân, such as al-Mannân. There are

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further Names attributable to Allâh, which He has revealed to His

choice creations, and there are others that may be read in the pages of
nature. It would be wrong to think that the ninety-nine Names are the
only Names Allâh has. His Attributes are Words, and each of His
Word is His Attribute. His wonderful and glorious Attributes are
numberless and surpass all description and understanding. He says:

ُ ‫ﺕ َﺭﺑﱢﻲ ﻟَﻨَﻔِ َﺪ ْﺍﻟﺒَﺤْ ُﺮ ﻗَﺒ َْﻞ ﺃَﻥ ﺗَﻨﻔَ َﺪ َﻛﻠِ َﻤ‬

‫ﺎﺕ َﺭﺑﱢﻲ‬ ِ ‫ﻗُﻞ ﻟﱠﻮْ َﻛﺎﻥَ ْﺍﻟﺒَﺤْ ُﺮ ِﻣﺪَﺍﺩًﺍ ﻟﱢ َﻜﻠِ َﻤﺎ‬
‫َﻭﻟَﻮْ ِﺟ ْﺌﻨَﺎ ﺑِ ِﻤ ْﺜﻠِ ِﻪ َﻣ َﺪﺩًﺍ‬
“Say, If every ocean became ink for (recording) the words and
creation of my Lord, surely, the oceans would be spent up before
the words and creation of my Lord came to an end, even if we
brought to add (therewith) as many more (oceans)” (18:109).
He possesses Attributes that stand far beyond numbers, Attributes that
cannot come within your comprehension. The traces and signs of His
Attributes in human beings and upon His other creations are a
reflection, a symbol, a word, a means, a path (‫ ) َﻛﻠِ َﻤﺎﺕ‬to understand and
reach Him. Of each Attribute, less than an atoms weight of the
knowledge of it is given to us. It is so that you know Him through His
Attributes, which He has given to you in traces, in signs in and around
you. And from these traces, it is so that you know Him and adore Him
and love Him.
Human being can represent Allâh as His deputy (khalîfah; 2:30) and
become worthy of receiving the homage, obeisance, and salutation of
the angels (2:34). When you look at yourself, what you see, what you
feel, and how you are, you will discover that there is a link between
you and the Divine Attributes that cannot be overlooked. It is said he
who succeeds in knowing, perceiving, learning, recognizing, judging,
and becoming aware of his own self, his spirit, his desires, his
attractions and repulsions, his freedom and obedience, his joy or
anger, will recognize his Lord. A human being is the vice-regent of

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Allâh (2:30), and some of His Attributes are implanted in his soul
(15:29) and will be manifested in his life in this world and some in the
hereafter (2:30–31). “How could this be otherwise when your soul is
derived from his Breath?” (Hâfiz).
Some object that the God of the Qur’ân possesses human morals and
characteristics, that it is therefore a human being and not God who is
portrayed in the Qur’ân. This thinking is not correct. It is beyond and
above human power to count and reach the reality of every Name, His
Attribute and His activity. Although many of Allâh’s Attributes are
mirrored in human qualities, still none of His Attributes are like
human qualities. When you are angry, you suffer from anger and your
heart loses its comfort and perceives a burning sensation, your facial
expression undergoes a change, your feelings bring you close to losing
control over yourself, and your thinking is affected. However, Allâh is
free from all such changes. His anger is His displeasure; that is, He
removes His support from one who does not desist from evil. It is
called Allâh’s Wrath (- ghadzab). In the same way, His Love is not as
the love of a human being, for a human being feels sad when he is
separated from his beloved. However, Allâh is not subject to such
feelings. His Love is His Rahîmîyyat and Rahmânîyyat (see 1:1). He
loves His creation but does not suffer if any of His creatures turn away
from Him and become distant. His nearness to His servant is also not
like the nearness of a lover to a beloved. Allâh’s Love is the bestowal
of good things (ni‘imâh) and not an actual inclining of the heart. To
indicate His Love, Power, Knowledge, and other Attributes, the same
words had to be used that are in ordinary usage for human beings;
however, the real concept is not quite the same. In short, every Divine
Attribute is distinct from human qualities. There is only a verbal
resemblance and no more.
The God of the Qur’ân possesses numberless blessings, powers,
beauties, and beneficences. It is not within your power to comprehend
all the Attributes of the Divine Being. They are above your intellect

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and your imagination. Allâh is unbounded, formless, and limitless,

and so are His Attributes. Shah Wallîullâh, a great Saint from India,
writes that their use in our language is only in the sense of the ultimate
end of these words. No one can truly recognize Allâh until he
understands that there are innumerable works and Names of Allâh that
are far beyond and above human power, reason, and speculation. His
Powers are so numerous that human reason cannot encompass them.
Each of His Attributes have depth upon depth and is beyond
comprehension. We believe in Allâh Whose powers and Attributes,
like His Being, are unlimited, unconfined, and unending.

◌ۚ ‫َﻭ ِ ﱠ¶ِ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨ َٰﻰ ﻓَﺎ ْﺩ ُﻋﻮﻩُ ﺑِﻬَﺎ ۖ◌ َﻭ َﺫﺭُﻭﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﻳ ُْﻠ ِﺤ ُﺪﻭﻥَ ﻓِﻲ ﺃَ ْﺳ َﻤﺎﺋِ ِﻪ‬
“And to Allâh alone belong all the fairest and most perfect
Attributes, so call on Him by these, and leave alone those who
deviate from the right way with respect to His Attributes (and
violate their sanctity)” (7:180)
Allâh possessed all His Attributes even before He brought the worlds
of particles and non-particles into existence, and no new Attribute of
Him came into existence, and none of them did He gave up. In other
words, before initiating the creation, He described and named Himself
by the Names by which His creatures call Him now. Jalâl al-Dîn Rûmî
said, “There are people who are unable to perceive and understand the
essence of the Attributes of Divine Perfection. Nothing in existence is
as mysterious as the essence of Divine Attributes and consciousness
of Allâh. His Attributes are mysteries; the essence of His Attributes
are mysteries. Only those who attain nearness to Allâh are able to
come close to the mysteries of His Attributes” (Mathnawî III: 3650).
When a servant of Allâh falls at His threshold with utmost devotion to
win His pleasure and attract His attention, Allâh appears to him as a
different Deity, closer to His Essence, different from the One
perceived by an average person.

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For the declaration of His Attributes of Resemblance (sifât al-

Tashbîh), the Holy Qur’ân mentions that He is the All-Seeing, and He
is the All-Hearing (42:11), but then to remove any suspicion of
resemblance, it continues that “whichever way you may turn (you will
find) there is Allâh’s attention” (2:115), and again “He is beyond all
comparison” (42:11). Then He says, “(He is) the Most Gracious (God,
Who) is firmly and flawlessly established on (His) Throne (of
ِ ْ‫( ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦُ َﻋﻠَﻰ ْﺍﻟ َﻌﺮ‬20:5). The “Throne,” al-‘Arsh ‫ﺵ‬
Power),” ‫ﺵ ﺍ ْﺳﺘَ َﻮ ٰﻯ‬ ْ
ِ ْ‫ﺍﻟ َﻌﺮ‬,
of the All-Merciful is neither a material object, nor does it signify any
place, nor is it physically created. The expression is a figure of speech.
When this figurative is used, it symbolizes His high Divine rank and
conveys to you that He is high and above the understanding of human
intellect, which lacks the strength to find Him and to comprehend His
eternity, His limitlessness, and His Holiness ( ُ‫)ﺍﻟﻘُ ﱡﺪﻭﺱ‬. ْ Allâh’s “Throne”
ِ ْ‫ ْﺍﻟ َﻌﺮ‬is the symbol of His power and rule. It signifies His Might, His
‫ﺵ‬
controlling Authority, His Dominion, and His Mastery. The
expression astawâ ‫ ﺍ ْﺳﺘَ َﻮ ٰﻯ‬stands for the flawlessness and perfection in
all aspects of His Attributes in terms of what a human being can
imagine. The four Divine Attributes of Rabûbîyyat, Rahmânîyyat,
Rahîmîyyat, and Mâlikîyyat, mentioned in the Opening Chapter (al-
Fâtihah) are upholding His throne here in this present world, where
they are in full operation. In the hereafter, these four Attributes shall
continue to operate.
He has His Attributes of Transcendence (sifât al-Tanzîh) just as He
possesses the Attributes of Resemblance (sifât al-Tashbîh) Al-Rahmân
ِ ْ‫ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦُ َﻋﻠَﻰ ْﺍﻟ َﻌﺮ‬, is the Attribute pertaining
‘ala al-‘Arsh astawâ ‫ﺵ ﺍ ْﺳﺘَ َﻮ ٰﻯ‬
to the transcendence (sifât al-Tanzîh) of Allâh. This Attribute
expresses Allâh’s state of Holy Supremacy—that is, the state when
His transcendental Attribute of Holiness (Quddûssîyyat; 59:22–24)
covers up all His other Attributes, placing Him far beyond every
reach, totally hidden. This state is called the Throne of Allâh. If you
insist only on His Attributes of Resemblance, you restrict Him. If you
insist only on His Attributes of Transcendence, you limit Him again.
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If you accept both aspects, you are right (43:80–82). You should
perceive Him in the Attributes that are both boundless and limited.

“LIGHT UPON LIGHT”

Nûr ‘alâ Nûr

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
‫ﺽ‬ ‫ﱠ‬
َ ‫ﷲُ ﻧُﻮ ُﺭ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
“Allâh is the (Extensive) Light of the heavens and the earth”
(24:35)
Nûr ‫( ﻧُﻮﺭ‬Light) is Allâh’s Attribute of incomparability (24:35; 39:69)
generated from His essence. The word for ordinary light, like the light
of the sun is dziâ. Were it not for Allâh’s Light (Nûr ‫)ﻧُﻮﺭ‬, no body and
no form would become manifest. It pierces through every object in the
cosmos, living or non-living. There is no shadow behind the object
when this Light falls on it. It envelops all objects and all other lights in
the entire cosmos, and nothing remains deprived of His Light. Every
light—whether manifest or hidden, whether visible on the intellectual
heights or buried deep in the seas of ignorance, whether in illuminated
souls or in spiritual bodies, whether in the spoken words or in
thoughts—is the bounty of this Grace. This Light is the very source of
all other lights. The perception of beauty comes only when a light
falls on an object. Ibn al-‘Arabî, referring to Qur’ânic verse 41:11
(“Again, He directed Himself towards the space. Behold! It was (like)
a mass of dust”), said, “Allâh manifested Himself in Theophany
through His Light to that dust, which contained the entire cosmos in
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 “LIGHT UPON LIGHT”

potentiality and readiness. Each potential object inside the dust

received from His Light in accordance with its preparedness (-
isti’dâd). By bringing the two together, Allâh blended the One into the
other.” Hâfiz, the great mystic from Shirâz in Iran, put it in these
beautiful words: “Beloved Lord, let us know what lights said when
they first discovered Your Light.” Allâh describes His relationship to
His worshipping servant with a lovely metaphor:

◌ۖ ‫ﻮﺭ ِﻩ َﻛ ِﻤ ْﺸ َﻜﺎ ٍﺓ ﻓِﻴﻬَﺎ ِﻣﺼْ ﺒَﺎ ٌﺡ‬

ِ ُ‫ﺽ ۚ◌ َﻣﺜَ ُﻞ ﻧ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ َ ‫ﷲُ ﻧُﻮ ُﺭ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬ ‫ﱠ‬
‫ﺎﺟﺔُ َﻛﺄَﻧﱠﻬَﺎ َﻛﻮْ َﻛﺐٌ ُﺩﺭﱢ ﻱﱞ ﻳُﻮﻗَ ُﺪ ِﻣﻦ َﺷ َﺠ َﺮ ٍﺓ‬ ‫ْﺍﻟ ِﻤﺼْ ﺒَﺎ ُﺡ ﻓِﻲ ُﺯ َﺟﺎ َﺟ ٍﺔ ۖ◌ ﱡ‬
َ ‫ﺍﻟﺰ َﺟ‬
ِ ‫ﺎﺭ َﻛ ٍﺔ ﺯَ ْﻳﺘُﻮﻧَ ٍﺔ ﱠﻻ ﺷَﺮْ ﻗِﻴﱠ ٍﺔ َﻭ َﻻ ﻏَﺮْ ﺑِﻴ ﱠ ٍﺔ ﻳَ َﻜﺎ ُﺩ ﺯَ ْﻳﺘُﻬَﺎ ﻳ‬
ُ‫ُﻀﻲ ُء َﻭﻟَﻮْ ﻟَ ْﻢ ﺗَ ْﻤ َﺴ ْﺴﻪ‬ َ َ‫ﱡﻣﺒ‬
َ ‫ﱠ‬
َ َ‫ﻮﺭ ِﻩ َﻣﻦ ﻳَ َﺸﺎ ُء ۚ◌ َﻭﻳَﻀْ ِﺮﺏُ ﷲُ ْﺍﻷ ْﻣﺜ‬
‫ﺎﻝ‬ ‫ﱠ‬
ِ ُ‫ﻮﺭ ۗ◌ ﻳَ ْﻬ ِﺪﻱ ﷲُ ﻟِﻨ‬ ٍ ُ‫ﻧَﺎ ٌﺭ ۚ◌ ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬
◌ۗ ‫ﺎﺱ‬ ِ ‫ﻟِﻠﻨﱠ‬
“Allâh is the Extensive Light of the heavens and the earth. His
light can be compared to a (lustrous) pillar on which is a lamp.
The lamp is inside a crystal globe. The globe of glass is as if it
were a glittering star. It (the lamp) is lit by (the oil of) a blessed
olive tree, which belongs neither to the east nor to the west
(rather welds the whole world in its fold). Its oil is likely to glow
forth of itself even if no fire touches it. This (lamp) is a
combination of many lights over and over. Allâh guides towards
His light whoever desires (to be enlightened). And Allâh sets
forth excellent parables for the people.” (24:35)
Here, Allâh compares His Light ‫ ﻧُﻮﺭ‬to a “lustrous pillar” ‫ ِﻣ ْﺸ َﻜﺎ ٍﺓ‬, on
which rests a “lamp” ‫ ِﻣﺼْ ﺒَﺎ ٌﺡ‬. Metaphorically, the “lamp” is the servant
of Allâh raised in dignity by the “lustrous pillar.” Each servant can be
of the following: His Prophets and His friends (auliyâʾ), the Saints
appointed by Him (ma‘mûr min Allâh), those with whom He spoke
(muhaddathîn), His appointed reformers, who were tasked to remove
the corruption that had crept into His Faith (mujuddadîn), and many
others who came close to Him and whom He favoured with His sweet

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 “LIGHT UPON LIGHT”

ْ which
Converse. The “lamp” is inside a crystal globe ‫ﺍﻟ ِﻤﺼْ ﺒَﺎ ُﺡ ﻓِﻲ ُﺯ َﺟﺎ َﺟ ٍﺔ‬,
protects the lamp from being extinguished. Divine Providence
protects the servant of Allâh in the same way that a crystal globe
protects a weak flame from a puff of wind. In this case, that wind
refers to misguiding sermons and words of the faithless. Then He
likens the crystal globe to a glittering star, ٌ‫ﺍﻟﺰ َﺟﺎ َﺟﺔُ َﻛﺄَﻧﱠﻬَﺎ َﻛﻮْ ﻛَﺐ‬.
‫ ﱡ‬Allâh
compares each of His beloved special servants to a star, and just as the
stars are numberless, so are His servants.
The “lustrous pillar” can also refer to the chests of the pious, the
“globe of glass” to their heart, which is a glittering star. The “olive
tree” is the Faith, which welds the whole world within its fold, its
Grace and blessing not being confined to any one place or age or
direction, but rather being everlasting. The “blessed tree” belongs
“neither to the east nor to the west”—that is, it is not limited to just
one people or to just one nation.
The great Sûfî saint ‘Abdul Qâdir Jilânî says that the “blessed olive
tree” is the Tree of Unity (Ahadîyyat), that it is neither of the east nor
of the west—in other words, that it has neither a beginning nor an end,
and, unlike the sun, this Source of the Light has no rising or setting. It
was always there and will remain forever. The “oil of a blessed olive
tree,” which fuels the “lamp” of Revelation, suffers neither from
excess nor from deficiency. It has been made in the best mold of the
fine, bright, and high moral qualities, nourished by the clear fountain
of perfect human nature and reason. The Divine Light in the form of
Revelation always descends in accordance with the requirement of
time and the capacities (- isti’dâd) and preparedness of the person to
whom it is vouchsafed. This person is already prepared to receive the
Light; it is like “oil that is likely to glow forth of itself even if no fire
touches it”—that is, it needs no ignition, because this oil is radiating
by itself from the Divine Light.
ٍ ُ‫ ) ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬refers to
Light upon light, “over and over” (Nûr ‘alâ Nûr, ‫ﻮﺭ‬
Divine Light when it falls on the Gnostic and the Prophets (see 5:15).
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It also refers to other lights on which the Divine Light falls. One is
the light of knowledge (iyân) when it shines on the path of wisdom,
and the other is the light of guidance (hadâya), which shines upon the
path that leads to His proximity.
Imagine asking for directions in the darkness of the night. One person
may reply, “I do not know.” Another offers inexact directions, and yet
another may misguide you. How can you be sure to reach your
destination unless someone comes with a light and accompanies you
there? A servant of Allâh has a yearning for his Lord to reach Him. In
his daily formal Prayers, five times a day, he is asking for His Light of
guidance [hadâya]: “Lead us [ihdinâ ‫ ]ﺇﻫﺪﻧﺎ‬on the exact right path till
we reach the goal!” (1:6) he repeats several times a day. When the
Creator of the worlds (Rabb al-‘Âlamîn ‫)ﺭﺏٌ ﺍﻟﻌﺎﻟﻤﻴﻦ‬, out of His special
Mercy (Rahîmîyyat), shows His servant the right path, He does it by
illuminating that path with His Light. This is hadâya, the Light of
guidance. The Guide then remains close to him and accompanies him.
The righteous human hearts of Prophets, Gnostics, or His servants
(‘Âbid ‫ )ﻋﺎﺑﺪ‬perceive Allâh’s Light when they reach the exalted level
of true servanthood (‘abûdiyyat ‫)ﻋﺒﻮﺩﻳﺖ‬. Allâh then manifests Himself
through His Light to such people (20:10); they themselves become
illuminated, and then they carry with them the Divine Light. It is now
Light upon light (Nûr ‘alâ Nûr ‫ﻮﺭ‬ ٍ ُ‫ ;ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬24:35). Their light is not
perceived by the “people of the veil”—that is, by people whose
knowledge is founded solely on reading books, intellect, and
reasoning without Faith. Just as light causes you to see with your own
eyes, and as the witnessing by one’s eyes is the “testimony of an
eyewitness,” constituting absolute certainty, so the servant of Allâh
who receives His Light is an “eyewitness” (shâhid ‫ ;ﺷﺎﻫﺪ‬see 39:69).
The light by which he perceives His Lord is the “Light of Certainty”.
When the “Light of Divine Knowledge” and the Light of Wisdom are
combined, they illuminate the path of guidance that leads to Allâh’s
proximity. The two combined are then “Nûr ‘alâ Nûr ‫ﻮﺭ‬ ٍ ُ‫ ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬,

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 “LIGHT UPON LIGHT”

Light upon Light.” This combined Light makes visible to Allâh’s

servant the unseen angelic realms in the heavens and the earth.
Neither the moon nor the earth has its own light. The sun shines upon
the moon, making it visible to you. When you see the light of the
moon, it is as if you had seen the sun (91:1–2). The Prophets of Allâh
and His Saints are like moons, who receive their light from the Real
Sun and scatter it on the earth for the benefit of humankind (91:1–2).
This is Nûr ‘alâ Nûr, Light upon Light “over and over.” Then Allâh
says (24:35): “Allâh guides towards His light whoever desires (to be
‫ﻳَ ْﻬ ِﺪﻱ ﱠ‬. Thus, His Light is the source of
ِ ُ‫ﷲُ ﻟِﻨ‬
enlightened),” ‫ﻮﺭ ِﻩ َﻣﻦ ﻳَﺸَﺎ ُء‬
guidance for all people who desire that they be guided with Divine
Light; it is not reserved only for the Prophets or His special servants.
No eyesight can see this Light (6:103). It can be perceived only
through Faith (imân). Confession alone is not sufficient. When you
learn how to kindle this Light with Faith, it is then lit for you.

‫ﺎﻝ‬
ِ ‫ﺻ‬َ ‫ﷲُ ﺃَﻥ ﺗُﺮْ ﻓَ َﻊ َﻭﻳ ُْﺬ َﻛ َﺮ ﻓِﻴﻬَﺎ ﺍ ْﺳ ُﻤﻪُ ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ ﻓِﻴﻬَﺎ ﺑِ ْﺎﻟ ُﻐ ُﺪ ﱢﻭ َﻭ ْﺍﻵ‬ ‫ﺕ ﺃَ ِﺫﻥَ ﱠ‬ ٍ ‫ﻓِﻲ ﺑُﻴُﻮ‬
ۙ◌ ‫ﷲِ َﻭﺇِﻗَ ِﺎﻡ ﺍﻟﺼ َﱠﻼ ِﺓ َﻭﺇِﻳﺘَﺎ ِء ﺍﻟ ﱠﺰ َﻛﺎ ِﺓ‬‫ﺎﺭﺓٌ َﻭ َﻻ ﺑَ ْﻴ ٌﻊ ﻋَﻦ ِﺫ ْﻛ ِﺮ ﱠ‬ ْ
َ ‫ِﺭ َﺟﺎ ٌﻝ ﱠﻻ ﺗﻠ ِﻬﻴ ِﻬ ْﻢ ﺗِ َﺠ‬
ُ
َ ‫ﻳَﺨَ ﺎﻓُﻮﻥَ ﻳَﻮْ ًﻣﺎ ﺗَﺘَﻘَﻠﱠﺐُ ﻓِﻴ ِﻪ ْﺍﻟﻘُﻠُﻮﺏُ َﻭ ْﺍﻷَ ْﺑ‬
‫ﺼﺎ ُﺭ‬
“(This Light is lit) in houses (of the servants), which Allâh has
ordained to be exalted and His name be commemorated in them.
Therein (are such as) glorify Him in the mornings and the
evenings, Men whom neither trade nor sale distracts from
exalting (the name of) Allâh and from the observance of Prayer
and from presenting Zakât [purifying dues] regularly. They
dread the day when the hearts and the eyes will be in a state of
agitation and anguish.” (24:36–37)

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 GLORIFICATION OF THE ALL-SUSTAINING LORD
Tasbîh

‫ﱢﺢ ﺍ ْﺳ َﻢ َﺭﺑﱢﻚَ ْﺍﻷَ ْﻋﻠَﻰ‬

ِ ‫َﺳﺒ‬
“Extol the holiness of the name of your Lord, the Most High!”
To glorify the holiness of the Name of All-Sustaining, immensely
Great and Exalted Lord is an irrevocable Command, which issues
from the Presence of the Majesty (87:1).. This is a Divine Command
from the One Who is glorious (87:2-5), and demands from us to
confess, Yes we bear witness (‫ )ﺑَﻠَ ٰﻰ َﺷ ِﻬ ْﺪﻧَﺎ‬to it and acknowledge it that
You are our Lord (7:172). This is the confession to His original call to
ُ ‫ ﺃَﻟَﺴ‬Am I not your Lord
His creation at the time of its creation: ‫ْﺖ ﺑِ َﺮﺑﱢ ُﻜ ْﻢ‬
Who sustains you? (7:172). This very confession, with all His
attributive Names is the Glorification (tasbîh) of the Lord. He says:

‫ﺍﺕ ﺍﻟ ﱠﺴ ْﺒ ُﻊ َﻭ ْﺍﻷَﺭْ ﺽُ َﻭ َﻣﻦ ﻓِﻴ ِﻬ ﱠﻦ ۚ◌ َﻭﺇِﻥ ﱢﻣﻦ َﺷ ْﻲ ٍء ﺇِ ﱠﻻ ﻳُ َﺴﺒﱢ ُﺢ‬ ُ ‫ﺎﻭ‬

َ ‫ﺗُ َﺴﺒﱢ ُﺢ ﻟَﻪُ ﺍﻟ ﱠﺴ َﻤ‬
َ ِ‫ﺑِ َﺤ ْﻤ ِﺪ ِﻩ َﻭﻟَ ٰـ ِﻜﻦ ﱠﻻ ﺗَ ْﻔﻘَﻬُﻮﻥَ ﺗَ ْﺴﺒ‬
‫ﻴﺤﻬُ ْﻢ‬
“The seven heavens, the earth and all those inhabiting them (the
heavens and the earth), extol His Glory. In fact, there is not even
a single thing but glorifies Him with his true and perfect praise,
but you do not understand their glorification.” (17:44)
All animate and inanimate objects in cosmos are making this
confession and glorifying the Lord Who sustains them. Glorification
(tasbîh) by inanimate objects has been mentioned in many verses of
the Holy Qur’ân - glorification by the mountains (21:79), glorification
by the thunder (13:13), glorification by the angels (2:30), and
glorification by all created things (17:44). Some may wonder and
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object that glorification by a non-human, let alone an inanimate object

is contrary to reason. What is it that they glorify, and what words can
they use in their glorification? The answer to this is that you cannot
subdivide your Lords creation into the “rational living beings,” who
can glorify with the Names and Attributes of the Lord, and the
inanimate objects, which cannot. The Holy Prophet (pbuh) said about
Mount Uhud near Madînah: “This mountain loves us, and we love it”
(Bukhârî in I’tisâm 16). This does not mean, however, that the
mountain is a feeling, thinking being like you. Allâh is al-Muhyî, the
Life Giver of His cosmos. Allâh’s cosmos is alive in its totality, and is
under the process of continuous change. Is it not so that Allâh gives
life to the earth after its death (16:65) and inspires the bees to collect
honey (16:68)? So why should they not glorify their Sustainer? When
it is said, “Whatever is in the heavens and the earth declares the glory
of Allâh” (57:1), it means that everything in the universe is alive and
glorifies Him, but we do not admit this fact because we do not
understand their glorification” (17:44). The manifestation of the
cosmos is the unfolding of the signs of Allâh (âyât Allâh), and these
âyât are made up of kalimât (Words).

ُ ‫ﺕ َﺭﺑﱢﻲ ﻟَﻨَﻔِ َﺪ ْﺍﻟﺒَﺤْ ُﺮ ﻗَﺒ َْﻞ ﺃَﻥ ﺗَﻨﻔَ َﺪ َﻛﻠِ َﻤ‬

‫ﺎﺕ َﺭﺑﱢﻲ‬ ِ ‫ﻗُﻞ ﻟﱠﻮْ َﻛﺎﻥَ ْﺍﻟﺒَﺤْ ُﺮ ِﻣﺪَﺍﺩًﺍ ﻟﱢ َﻜﻠِ َﻤﺎ‬
‫َﻭﻟَﻮْ ِﺟ ْﺌﻨَﺎ ﺑِ ِﻤ ْﺜﻠِ ِﻪ َﻣ َﺪﺩًﺍ‬
“Say, If every ocean became ink for (recording) the words and
creation of my Lord, surely, the oceans would be spent up before
the words and creation of my Lord came to an end, even if we
brought to add (therewith) as many more (oceans)” (18:109)
The glorification by the “seven heavens, the earth and all those
inhabiting them” (17:44) is in the words that are derived from Allâh’s
sea of words (‫ﺕ‬ِ ‫)ﻟﱢ َﻜﻠِ َﻤﺎ‬, from the words of the Most High, and they are
inexhaustible. The objects of the universe, including the non-living
ones, exchange among themselves the secrets of the cosmos in words
that have their own letters and sounds that have no limits and no

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 GLORIFICATION OF THE ALL-SUSTAINING LORD

boundaries. Then we are told: ‫ﺽ ِﻣﻦ ﺩَﺍﺑﱠ ٍﺔ‬ ِ ْ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷَﺭ‬ ِ ‫َﻭ ِ ﱠ¶ِ ﻳَ ْﺴ ُﺠ ُﺪ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍ‬
ْ
َ‫“ َﻭﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ َﻭﻫُ ْﻢ َﻻ ﻳَ ْﺴﺘَ ْﻜﺒِﺮُﻭﻥ‬All that is in the heavens and on the earth of
the crawling and moving creatures and the angels (too), make
obeisance to Allâh and they do not disdain (to worship Him).” َ‫ﻳَﺨَﺎﻓُﻮﻥ‬
َ‫“ َﺭﺑﱠﻬُﻢ ﱢﻣﻦ ﻓَﻮْ ﻗِ ِﻬ ْﻢ َﻭﻳَ ْﻔ َﻌﻠُﻮﻥَ َﻣﺎ ﻳ ُْﺆ َﻣﺮُﻭﻥ‬They fear (disobedience to) their Lord
above them, and do whatever they are commanded” (16:49–50). Then
He says: ‫ﻴﻦ َﻭﺍﻟ ﱠﺸ َﻤﺎﺋِ ِﻞ ُﺳ ﱠﺠﺪًﺍ ﱢ ﱠ¶ِ َﻭﻫُ ْﻢ‬ ِ ‫َﻲ ٍء ﻳَﺘَﻔَﻴﱠﺄ ُ ِﻅ َﻼﻟُﻪُ َﻋ ِﻦ ْﺍﻟﻴَ ِﻤ‬ ‫ﻖ ﱠ‬
ْ ‫ﷲ ُ ِﻣﻦ ﺷ‬ َ َ‫ﺃَ َﻭﻟَ ْﻢ ﻳَ َﺮﻭْ ﺍ ﺇِﻟَ ٰﻰ َﻣﺎ َﺧﻠ‬
‫ﺮ‬
َ‫ِ ُﻭﻥ‬ ‫ﺧ‬ ‫َﺍ‬
‫ﺩ‬ “Have they not considered that the shadow of everything which
Allâh has created shift from the right and from the left, prostrating
themselves to Allâh (in obedience) in humble supplication?” (16:48).
The words for glorification (see 2:32) as used by the Engels are the
right words for us to glorify the Lord. They are:

‫ُﺳﺒ َْﺤﺎﻧَﻚَ ۖ ﺇِﻧﱠﻚَ ﺃَﻧﺖَ ْﺍﻟ َﻌﻠِﻴ ُﻢ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬

Glory be to You, You only is the one Who All-Knowing and All-
Wise (“Subhânaka innaka anta al-‘Alîm al-Hakîm”)
When you extol and glorify our Lord, the Most High, with His Names
you are praising and confessing the holiness of His exalted Name
Allâh that is His essence and His high state. He reminds you to glorify
ْ
Him with His great Attributes –. the Attribute of His Might (‫)ﺍﻟ َﻌ ِﺰﻳ ُﺰ‬
ْ when He says:
and that of His Knowledge (‫)ﺍﻟ َﺤ ِﻜﻴﻢ‬

‫ﺽ َﻭﻫُ َﻮ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ َ ‫َﺳﺒ َﱠﺢ ِ ﱠ¶ِ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
“Whatever is in the heavens and the earth declares the glory of
Allâh. And He is the All-Mighty, the All-Wise” (57:1).
You can also glorify Him with any combination of His Attributes.
ِ ‫ﻚ ﺃَﻧﺖَ ْﺍﻟ َﻌ ِﺰ‬
You can say ‫ﻳﺰ ﺍﻟ ﱠﺮ ِﺣ ِﻴﻢ‬ َ ‫ﻚ ﺇِﻧﱠ‬
َ َ‫( ُﺳ ْﺒ َﺤﺎﻧ‬Glory be to You, You only is
the one Who is Mighty and Ever Merciful), or you can say, “Subhâna
Rabbî” ‫ ُﺳ ْﺒﺤَﺎﻥَ َﺭﺑﱢﻲ‬followed by His Attributes of immense Greatness
and Exaltation, like al-‘Azîm ‫ ْﺍﻟ َﻌ ِﻈﻴﻢ‬or al-‘lâ ‫ﺍﻷَ ْﻋﻠَﻰ‬. ْ These words of
Glorification are to be said with bent head and bodies (rakû‘) or with

109
the face touching the earth (sajadah). When in the state of prostration
(sajadah) you should say ‫“ ُﺳ ْﺒﺤَﺎﻥَ َﺭﺑﱢﻲ ْﺍﻷَ ْﻋﻠَﻰ‬Subhâna Rabbî al-A‘lâ”
(Glorified is my Sustaining Lord of immense Greatness and
Exaltation). This is how the Holy Prophet has taught to his community
to glorify the Lord. Prostration before your Lord is for His
glorification, and the true glorification comes from worship in the
state of obeisance and prostration. This is also what the Command,
‫ﻚ ْﺍﻷَ ْﻋﻠَﻰ‬
َ ‫ﱢﺢ ﺍ ْﺳ َﻢ َﺭﺑﱢ‬
ِ ‫“( َﺳﺒ‬Extol the holiness of the name of your Lord, the
Most High!”; 87:1) demands from us to confess. He says:

َ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ِﻋﻨ َﺪ َﺭﺑﱢﻚَ َﻻ ﻳَ ْﺴﺘَ ْﻜﺒِﺮُﻭﻥَ ﻋ َْﻦ ِﻋﺒَﺎ َﺩﺗِ ِﻪ َﻭﻳُ َﺴﺒﱢﺤُﻮﻧَﻪُ َﻭﻟَﻪُ ﻳَ ْﺴ ُﺠ ُﺪﻭﻥ‬
“Verily, those who are near to your Lord (and feel His presence with
them) do not wax too proud to worship Him but they glorify Him and
prostrate themselves in obedience to Him” (7:206).
If you glorify your Lord, your glorifications will not exalt Him nor
add to His Glury; He is already exalted and glorified, rather shall
bestow purification and radiance to your own soul. Allâh’s
glorification shall save your soul from the agonies of the Day of
Judgment (see 88:1–8). “[Glorified] and Holy is your Lord, the Lord
of all honour and power” ‫ﻚ َﺭﺏﱢ ْﺍﻟ ِﻌ ﱠﺰ ِﺓ‬
َ ‫( ُﺳ ْﺒﺤَﺎﻥَ َﺭﺑﱢ‬37:180).

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 ALL PRAISE REVERTS TO ALLÂH
Al-Hamdu-li-Allâh

‫َﻭﺁﺗَﺎ ُﻛﻢ ﱢﻣﻦ ُﻛﻞﱢ َﻣﺎ َﺳﺄ َ ْﻟﺘُ ُﻤﻮﻩُ ۚ◌ َﻭﺇِﻥ ﺗَ ُﻌ ﱡﺪﻭﺍ ﻧِ ْﻌ َﻤﺖَ ﱠ‬
‫ﷲِ َﻻ ﺗُﺤْ ﺼُﻮﻫَﺎ ۗ◌ ﺇِ ﱠﻥ‬
‫ﺍﻹﻧ َﺴﺎﻥَ ﻟَﻈَﻠُﻮ ٌﻡ َﻛﻔﱠﺎ ٌﺭ‬ِْ
“He has given you of all that you wanted of Him (by your natural
demand). And if you try to count Allâh’s bounties you will not be
able to number them. Surely, a human being is very unjust, very
ungrateful” (14:34).
Such gracious favour, which is not in return for any service rendered
by any creature, should draw the hearts to praise, glorification, and
thanksgiving to the One Who bestowed such favour. The human heart
eulogizes his Benefactor, offering praise with true intent

َ‫ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬

“All type of perfect and true praise belongs to Allâh alone, the
Lord of the worlds” (1:2)
With these words you, the servant, offer Him your thanks, with true
praise in appreciation of His commendable action, action worthy of
praise, and you laud Him for the favours being done by Him.
In the very opening chapter (al-Fâtihah) of the Holy Qur’ân, two
beautiful Attributes of Allâh, al-Rahmân, ‫ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬, and al-Rahîm, ‫ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬,
are mentioned. If you understand the excellences hidden in them (see
page 62, commentary verse 1:3), your heart yearns for Him Who
possesses these Attributes with fervent devotion, and you feel an urge
to love and worship Him with all your humbleness. You want to be

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drawn closer to that peerless and unique Being with the words of
ْ Al-Rahmân, who is the Bestower of all bounties without
praise ِ¶‫ﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ‬.
any claim, is apt to become the object of adoration and praise. He
becomes Praiseworthy of all those who are conscious of His favours.
Rûmî once said, “Countless are His favours. A hundred thousand
tongues cannot deliver the thanks that are due to Him. Favors upon
favours He has showered on the handful of dust. All of life, under His
universal care, is indebted to Him.” (Rûmî). If you try to count His
excellences, His Graces, and His favours, you would not be able to
number them, even with tireless exertion (31:27).
Many people praise created things or beings as their lords, believing
them to be sources of favours and bounties. Mourning widows vie
with one another in boastful enumeration of the valorous deeds of
their dead in battlefields. At banquets, humans are praised in a manner
in which Allâh, the real Bestower, should be praised. With the words
“Al-Hamd-u-li(l)-Allâh Rabb al-‘Âlamîn َ‫ ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬Allâh
reproaches all those who associate partners with Him in their praise,
as if He were saying, “Why do you glorify your associate gods and
why do you magnify your ancestors? Why are you so boastful of the
dead? Are they your lords, who sustain you and your children? Are
they the compassionate ones, who treat you mercifully, ward off
calamities, avert evil and affliction, safeguard the good that has been
your lot, wash off the dirt of your sins, and cure you of your diseases?
Are they the lords of the Day of Judgment? No, Allâh alone sustains
and shows Mercy by granting happiness in full measure, by granting
guidance, by answering prayers, and by delivering you from your
enemies. He shall certainly reward your works.”
ْ
True and perfect Praise (al-Hamd ‫—)ﺍﻟ َﺤ ْﻤﺪ‬whether relating to external
aspects or to internal realities, whether relating to inherent excellence
or to what is manifested in natural phenomena—is due only to the
One with Overflowing Generosity (al-Rahmân ‫)ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬, the One with
immense Loving Powers (al-Rahîm ‫)ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬. No other shares in it.

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When He says He is al-Rahmân ‫ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬, it is, as if He said, “If all

intelligent beings, visible and invisible, gathered together and
demanded their most sublime wishes from Me and I granted every one
of them, this would in no way diminish the treasures that are with Me
any more than the needle dipped in an ocean would decrease the
ocean” (Hadîth-i-Qudsî, narrated by Abû Dharr). There is no
excellence that the wisdom of the wise can imagine or that the mind of
a thinker can contemplate but belongs to the Supreme Being, Who is
the source of all bounties, the source of all Grace, and the source of
the Light of guidance. Allâh alone is the One Who exercises
Beneficences deliberately, not under compulsion. If the suspension of
His Rahmânîyyat for a single moment were to be imagined, the entire
cosmos would perish instantly. The words “Al-Hamd-u-li(l)-Allâh
Rabb al-‘Âlamîn, َ‫“( ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬All type of perfect and true
praise belongs to Allâh alone, the Lord of the worlds” (1:2) tell us that
all true praises revert to Him. In every instance of true praise, the one
who is praised his praise goes back to Allâh, Who is the origin and the
cause of that praise, and the one who praises, also in reality praises
Allâh, though unknowingly.
“Al-Hamd-u-li(l)-Allâh Rabb al-‘Âlamîn َ‫ﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬,
ْ (- All type
of perfect and true praise belongs to Allâh alone, the Lord of the
worlds,) are the words of Allâh, spoken by Him. The Holy Prophet
(pbuh) acknowledged, “I cannot enumerate your Praise, O Lord! You
have praised yourself” (Tirmidhî, Da‘awâh 75). Such is the utmost
degree of inability to count His favours. With His words “Al-Hamd-u-
li(l)-Allâh Rabb al-‘Âlamîn َ‫ﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬,
ْ Allâh is praising
Himself as if He were saying, “O My servants! Know Me through My
Rabûbîyyat [sustenance for you all], and recognize Me through My
excellent Graceful Attribute of Rahmânîyyat. Neither My creation nor
I suffer from any defect or shortcoming. My Praiseworthiness far
exceeds the highest limits of praise rendered by those who praise Me.
You will not find in the heavens or in the earth any praiseworthy
feature that is not to be found in My Countenance. If you tried to
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count My Excellences, you would not be able to number them. And if

all the trees on the earth were to be pens and the vast ocean is full of
ink, and besides that many more such oceans to replenish it, to supply
ink to write My works, even then My Words and works would not be
finished [see 31:27]. Then search well to see if you can light upon a
praiseworthy merit that you do not find in Me or can discover an
excellence that is beyond My presence and Me. If you imagine that
there is such, then you have no knowledge of Me and are bereft of
vision. I am known through My Glories and excellences. The heavy
clouds of rain and My Revelations saturated with My blessings
indicate the plenitude of My bounties. Those who believe in Me and
in what I say are indeed the people who are treading the paths that
lead to My proximity. They have recognized and understood the
Truth. They have sought earnestly for My Attributes, and My Glories
reflect over them” (unknown Saint). Therefore, praised be He Who is
distant and yet comes near, He Who is high (ta‘âla) and yet descends
(nazala), He Whom the servant knows in accordance with what He
allows them to know about Him.
Just as the Most Gracious (al-Rahmân ‫ )ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬is Praiseworthy
(Muhammad) by all those who are conscious of His favours, bestowed
without having been asked, the Ever-Merciful (al-Rahîm ‫)ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬
bestows his special Mercy upon those of His faithful servants who are
His praisers (Ahmad) This Graciousness (Rahîmîyyat; 2:186) is in
response to the praise (hamd) and thanks offered by His worshipper.
He sends down His special Mercy upon you when He is pleased with
your efforts of praise and when He determines that you have merited
His all-embracing Grace of Rahîmîyyat. It is at this stage that a
righteous worshipper, devout in duties of obedience, becomes a
favourite in the Divine Presence (33:56).
Praise Allâh, Whom you call upon with your needs, and then He
answers you, even though you heed little when He calls upon you to
listen to His call. All praise is for Allâh, Whom you supplicate, and

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He grants you what you plead for, even though you are stingy when
He asks a loan from you for the needy. Praise Allâh; on Him you
entrust your secrets without an intercessor. Praise Allâh, to Whom you
plead, for if you pleaded to others, they would not grant you anything.
All praise is for Allâh, Who has dignified you by becoming the
Disposer of your affairs instead of making you rely on others, who
would then humiliate you. All praise is for Allâh, Who endeared you,
even though He is not in need of you. All praise is for Allâh, Who
treats you with clemency, just as if you had no sin. Therefore, your
Lord is the most praised of all and the most worthy of praise. Seek
your Sustainer diligently, and ponder every aspect of His perfection as
you search for Him in His manifestation of this universe. When you
begin to perceive His fragrance, it is then that you have found Him.
This mystery is unveiled only to those who are earnest seekers. Praise
therefore your Creator and Sustainer with all perfect praise in your
joys and in your sorrows.

WHAT IS WORSHIP AND SERVITUDE?

‘Abûdîyyat and ‘Ibâdat

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﺍ ْﻋﺒُ ُﺪﻭﺍ َﺭﺑﱠ ُﻜ ُﻢ‬

“O people! Worship your Lord” (2:21).
This is the first command in the Holy Qur’ân and it addresses all of
humanity. It is a universal command by the All-Sustaining Lord. This
is a command of submission to Rabb al-‘Âlamîn َ‫ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬, the One
Who created many worlds and the means of their sustenance. He then

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 WHAT IS WORSHIP AND SERVITUDE?

perfected the human being in his evolutionary stages and then

“breathed into him of His spirit,” ‫( ﺛُ ﱠﻢ َﺳﻮﱠﺍﻩُ َﻭﻧَﻔَ َﺦ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱡ ﻭ ِﺣﻪ‬32:9) in order
to make him capable of receiving and understanding His Words. Then
He said:

ُ‫ﻀ ٰﻰ َﺭﺑﱡﻚَ ﺃَ ﱠﻻ ﺗَ ْﻌﺒُ ُﺪﻭﺍ ﺇِ ﱠﻻ ﺇِﻳﱠﺎﻩ‬

َ َ‫َﻭﻗ‬
“Your Lord has enjoined you to worship none but Him” (17:23;
cf. 51:56).
Worship is His Decree, which cannot be denied and must be followed.
Jalâl al-Dîn Rûmî said: “A person imagines that he can rid himself of
his bad and base characteristics by means of his own actions and
endeavours. When he strives and expends his energy, he is
disappointed. Allâh says that with your weak legs, you will never be
able to reach the goal. In a hundred thousand years, you will not be
able to finish even one stage of the way. Only when you fall down and
bow before your Lord in worship, and while walking, be unable to get
up, then you will be uplifted through His Grace and favour. Now if
you ask His help, He will bestow upon you His Grace. When you
receive His Grace and strength from Him, to get up and reach the
goal, then glorify your Lord with His Praise and extol His Name and
ask again and again His protection (maghfirah ‫ ) ﻣﻐﻔﺮﺓ‬and His favour (-
ni‘mah), seek forgiveness for your wrong thoughts, and realize that
you were imagining that you would reach your goal (fallâh ‫)ﻓﻼﺡ‬ ٌ with
your own efforts. You did not realize before that all things come from
the Grace of your Lord. Now fall down in His worship and seek His
forgiveness, and you will find that He is Oft-Returning and inclined to
forgiveness (tawwâb al-Rahîm)” (Jalâl al-Dîn Rûmî in Fîhi ma Fîhi).
The instinct and desire of adoration and worship of a deity has been
made part of human nature (32:9).When he worships a deity; actually
it is He, Allâh, Who is being worshipped. He is being worshipped in
every place of worship, no matter to what religious grouping one
belongs: “Cloisters and churches and synagogues and mosques {are
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places] wherein the name of Allâh is mentioned very frequently”

(22:40). Every worshipper imagines Him according to his opinion and
beliefs, and worships Him in his places of worship. He says, ‫ﻓَﺄ َ ْﻳﻨَ َﻤﺎ ﺗُ َﻮﻟﱡﻮﺍ‬
‫“ ﻓَﺜَ ﱠﻢ َﻭﺟْ ﻪ ُ ﱠ‬Whichever way you may turn (you will find) Allâh’s
ِ‫ﷲ‬
attention” (2:115). Allâh is in every direction, and each direction
represents a particular doctrine and belief regarding Him.
The commanding Word I‘budû ‫ﺍ ْﻋﺒُﺪُﻭﺍ‬, “Worship!” is derived from
‘abada, which means “to serve,” “to adore,” “to obey,” “to venerate,”
“to submit,” “to devote,” or “to accept the impression of a thing”
(Lisân al-‘Arab by Abû al-Fadzal Muhammad ibn Mukarram Ibn
Manzûr; Tâj al-‘Arûs by al-Murtadzâ al-Husainî al-Zabîdî; and Al-
Mufradât fî Gharâib al-Qur’ân by Abû al-Qâsim Husain al-Râghib).
According to Ibn ‘Abbâs , the meaning of I‘budû, ‫ﺍ ْﻋﺒُﺪُﻭﺍ‬, is in the sense
of “know Me!” It can also mean, “be humble towards Me!” Thus, the
Words ‫ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﺍ ْﻋﺒُﺪُﻭﺍ َﺭﺑﱠ ُﻜ ُﻢ‬can be rendered as “O humankind! Know
Me, and when you know Me, then be humble towards Me.” No one
can be humble towards another unless he knows his status. Therefore,
it is necessary to know Him and know the fact that He is the possessor
of all Might before Whom all the mighty of the world are to be lowly.
Ibn ‘Abbâs , in his explanation of the word ‘abd ‫ﻋﺒﺪ‬, emphasized the
meaning of knowledge and knowing. The following Qur’ânic verses
support the view of Ibn ‘Abbâs :

‫ﺕ ﱢﻷُﻭﻟِﻲ‬ٍ ‫ﺎﺭ َﻵﻳَﺎ‬ِ َ‫ﻑ ﺍﻟﻠﱠﻴ ِْﻞ َﻭﺍﻟﻨﱠﻬ‬ ِ ‫ﺍﺧﺘِ َﻼ‬ْ ‫ﺽ َﻭ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ ِ ‫ﺇِ ﱠﻥ ﻓِﻲ ﺧَ ْﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﷲَ ﻗِﻴَﺎ ًﻣﺎ َﻭﻗُﻌُﻮﺩًﺍ َﻭ َﻋﻠَ ٰﻰ ُﺟﻨُﻮﺑِ ِﻬ ْﻢ َﻭﻳَﺘَﻔَ ﱠﻜﺮُﻭﻥَ ﻓِﻲ ﺧَ ْﻠ‬
‫ﻖ‬ ‫ﺏ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺬ ُﻛﺮُﻭﻥَ ﱠ‬
ِ ‫ْﺍﻷَ ْﻟﺒَﺎ‬
ِ ‫ﺍﺏ ﺍﻟﻨﱠ‬
‫ﺎﺭ‬ َ ‫ﺎﻁ ًﻼ ُﺳﺒ َْﺤﺎﻧَﻚَ ﻓَﻘِﻨَﺎ َﻋ َﺬ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ َ‫ﺽ َﺭﺑﱠﻨَﺎ َﻣﺎ ﺧَ ﻠَ ْﻘﺖَ ﻫَ ٰـ َﺬﺍ ﺑ‬ ِ ‫ﺎﻭﺍ‬
َ ‫ﺍﻟ ﱠﺴ َﻤ‬
“Surely, in the creation of the heavens and the earth and (in) the
alternation of the night and the day there are many signs for
people of pure and clear understanding. These are the persons
who remember Allâh standing, and sitting and (lying) on their
sides and reflect upon the creation of the heavens and the earth
(and say,) Our Lord! You have not created (all) this in vain.
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 WHAT IS WORSHIP AND SERVITUDE?

Glory be to you, save us from the punishment of the Fire.”

(3:190–191)
When a believer uses his power of reflection (quwwat al-Fikr) and
professes that Allâh is incomparable, One (Wâhid) and Alone (Ahad)
(see p. 54) and Self-Sufficient and nothing is like His likeness (42:11),
and that He stands high above any similarity with His creatures, he is
consumed by bewilderment (hayrat ‫ )ﺣﻴﺮﺓ‬and awe. This state inspires
in him a real desire for servitude (‘abûdîyyat ‫)ﻋﺒﻮﺩﻳﺖ‬. The servant
(‘abd) then feels an urge in his heart to submit to Him in worship.
When he Prays (Salât ‫)ﺻﻼﺓ‬, He glorifies Him in each of his bowings
(rakû‘) and in each of his prostration (sajadah ‫ ﺳﺠﺪﺓ‬87:14-15). In his
state of prostration and glorification he comes close to his Him. With
this closeness, his heart melts and yearns with fervent devotion for his
Creator and Sustainer. With his glorification (tasbîh) when he is
bowing down and in his prostration he responds to His original call:
ُ ‫“ ﺃَﻟَﺴ‬am I not your Lord who sustains you?” by saying, ‫ﻗَﺎﻟُﻮﺍ ﺑَﻠَ ٰﻰ‬
‫ْﺖ ﺑِ َﺮﺑﱢ ُﻜ ْﻢ‬
“Yes! You are” (7:172). This confession inspires love for the Supreme
Being Who sustains him, and creates hopes and fear in his soul. “We
are like lutes once held by God. Being away from His warm body
fully explains this constant yearning.” (Hȃfiz)
The human souls real and ultimate comfort (râhat ‫ ) ﺭﺍﺣﺖ‬lies in
realizing that Allâh alone is his Sustainer and Nourisher (Rabb al-
‘Âlamîn). In expressing your love to Him in worship and prayer, in
becoming lowly and humble towards Him, and in obeying Him you
are adoring your beloved. At the time of the creation, Allâh infused in
you His rûh, His spirit (38:72). He also called you Nafs – the soul
(89:27–30), because you were able to attain a union with Him through
Prayer, worship and love. The state of the souls union with Allâh is
like that of a tree, which has its roots in the soil. Just as the tree sucks
up water from the soil, so the yearning soul (nafs) sucks water from
the spring of Allâh’s Love. The soul continues to grow in holy
progression through this union. Allâh refers to this ultimate state of

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 WHAT IS WORSHIP AND SERVITUDE?

His servant as “nafs mutma’innah” (‫ ﻧﻔﺲ ﺍﻟﻤﻄﻤﻌﻨٌﺔ‬-the soul at peace),

with whom the Lord is well pleased, and the soul is well pleased with
his Lord (89:27–30). This ultimate state of comfort and peace is the
greatest blessing of prayer and worship that can be attained.
The one who goes to worship in a church, temple, cloister, synagogue,
or even in a mosque worships a Deity he has in his mind, which he fits
into his belief, his capacity, his aptitude and his upbringing (2:148).
Many people worship their illusions, and by limiting the vastness of
the Divine Attributes, they try to grasp Him. They create their own
deities and small gods to fit into their limited minds, though they in
reality intend to worship the One and only God (2:148). Such an
object of worship, which those people assume is not proper, is actually
poor in form; it is mostly an image in the form of a created thing—a
star, the sun, an animal, a statue, or even a human being (see 35:13–
15). In reality, they profess a belief in Gods similarity with His
creatures.

‫ﷲِ َﻣﺎ َﻻ ﻳَﻀُﺮﱡ ﻫُ ْﻢ َﻭ َﻻ ﻳَﻨﻔَ ُﻌﻬُ ْﻢ َﻭﻳَﻘُﻮﻟُﻮﻥَ ﻫَ ٰـ ُﺆ َﻻ ِء ُﺷﻔَ َﻌﺎ ُﺅﻧَﺎ‬ ‫ﻭﻥ ﱠ‬
ِ ‫َﻭﻳَ ْﻌﺒُ ُﺪﻭﻥَ ِﻣﻦ ُﺩ‬
ۚ◌ ‫ﺽ‬ َ ْ
ِ ْ‫ﺕ َﻭ َﻻ ﻓِﻲ ﺍﻷﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﷲِ ۚ◌ ﻗُﻞْ ﺃَﺗُﻨَﺒﱢﺌﻮﻥَ ﷲَ ﺑِ َﻤﺎ َﻻ ﻳَ ْﻌﻠ ُﻢ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
َ ‫ﱠ‬ ُ ‫ِﻋﻨ َﺪ ﱠ‬
َ‫ُﺳﺒ َْﺤﺎﻧَﻪُ َﻭﺗَ َﻌﺎﻟَ ٰﻰ َﻋ ﱠﻤﺎ ﻳُ ْﺸ ِﺮ ُﻛﻮﻥ‬
“And (some) people worship, apart from Allâh, things that can
neither harm them (of their own accord) nor can help them. They
say, These are our intercessors with Allâh. Say, Do you (presume
to) inform Allâh of the things of whose existence in the heavens
or in the earth He does not know? Glory be to Him! High be He,
exalted above (all the things) they associate (with Him)” (10:18).
Some say that He is to be worshipped because He is All-Mighty, or
because He is the Lord. Some worship Him for some reward or
demand; such is the worship of traders. Some people worship Allâh
because they fear His punishment; such is the worship of slaves.
There are some who worship Him out of their gratitude to Him; such

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 WHAT IS WORSHIP AND SERVITUDE?

is the worship of the noble. Actually, their worship is sometimes out

of gratitude and sometimes out of love. They feel inclined and
attracted towards the Beauty that they perceive in their hearts. They
worship Him and love Him because they perceive Him as a “beautiful
Beloved.” They take pleasure in worshipping Him, knowing that only
through worship will they come into the Presence of that Beauty that
they so intensely love. Many remain heedless. They go after the
material things of this world, remain inclined to their animal instincts,
and follow their low desires. They become the slaves of their
impulses. We read:

َ‫ﺎﻥ ﻓَ َﻜﺎﻥَ ِﻣﻦ‬ ُ َ‫َﻭﺍ ْﺗ ُﻞ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﻧَﺒَﺄ َ ﺍﻟﱠ ِﺬﻱ ﺁﺗَ ْﻴﻨَﺎﻩُ ﺁﻳَﺎﺗِﻨَﺎ ﻓَﺎﻧ َﺴﻠَﺦَ ِﻣ ْﻨﻬَﺎ ﻓَﺄ َ ْﺗﺒَ َﻌﻪُ ﺍﻟ ﱠﺸ ْﻴﻄ‬
ُ‫ﺽ َﻭﺍﺗﱠﺒَ َﻊ ﻫ ََﻮﺍﻩُ ۚ◌ ﻓَ َﻤﺜَﻠُﻪ‬ ِ ْ‫َﺎﻭﻳﻦَ َﻭﻟَﻮْ ِﺷ ْﺌﻨَﺎ ﻟَ َﺮﻓَ ْﻌﻨَﺎﻩُ ﺑِﻬَﺎ َﻭﻟَ ٰـ ِﻜﻨﱠﻪُ ﺃَ ْﺧﻠَ َﺪ ﺇِﻟَﻰ ْﺍﻷَﺭ‬ ِ ‫ْﺍﻟﻐ‬
َ‫ﺚ ﺃَﻭْ ﺗَ ْﺘ ُﺮ ْﻛﻪُ ﻳَ ْﻠﻬَﺚ ۚ◌ ﱠ ٰﺫﻟِﻚَ َﻣﺜَ ُﻞ ْﺍﻟﻘَﻮْ ِﻡ ﺍﻟﱠ ِﺬﻳﻦ‬ ْ َ‫ﺐ ﺇِﻥ ﺗَﺤْ ِﻤﻞْ َﻋﻠَ ْﻴ ِﻪ ﻳَ ْﻠﻬ‬ ِ ‫َﻛ َﻤﺜَ ِﻞ ْﺍﻟ َﻜ ْﻠ‬
َ‫ﺺ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺘَﻔَ ﱠﻜﺮُﻭﻥَ َﺳﺎ َء َﻣﺜَ ًﻼ ْﺍﻟﻘَﻮْ ُﻡ ﺍﻟﱠ ِﺬﻳﻦ‬ َ ‫ﺼ‬ َ َ‫ُﺺ ْﺍﻟﻘ‬ ِ ‫َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ ۚ◌ ﻓَﺎ ْﻗﺼ‬
َ‫ﻈﻠِ ُﻤﻮﻥ‬ ْ َ‫َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ َﻭﺃَﻧﻔُ َﺴﻬُ ْﻢ َﻛﺎﻧُﻮﺍ ﻳ‬
“And relate to them the news of him to whom We gave Our
commandments but he withdrew himself therefrom, the satan
followed him [in his pursuit of worldly desires and his impulses]
with the result that he became one of those led astray (and
became a pervert). Had We so willed We would have exalted him
(in ranks) thereby [by means of these Our commandments], but
he remained inclined to (the material things of) this world and
followed his low desires. His case therefore is like that of a dog,
if you bear down upon it, it lolls its tongue out or if you leave it
alone, it still lolls out its tongue. Such is the case with the people
who cry lies to Our commandments; [they do not give up their
evil ways]. So narrate to them the account (of the people of old)
that they may reflect. Sad is the case of the people who cry lies to
Our commandments and it is their own selves that they have
wronged.” (7:175–177)

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 WHAT IS WORSHIP AND SERVITUDE?

Atheists think they have no need to worship, since they think they do
not believe in any deity. They are mistaken. About them Allâh says,
“Have you considered (over the plight of) one who has taken his own
low desires for his deity?” (25:43). The deity that they worship is their
pride, their wealth, their flag, their hero, their king, their president,
their pet, their male or female partner, or any of the other created
things. Again we read:

‫ﷲُ َﻋﻠَ ٰﻰ ِﻋ ْﻠ ٍﻢ َﻭ َﺧﺘَ َﻢ َﻋﻠَ ٰﻰ َﺳ ْﻤ ِﻌ ِﻪ َﻭﻗَ ْﻠﺒِ ِﻪ‬‫ﺿﻠﱠﻪُ ﱠ‬ َ َ‫ﺃَﻓَ َﺮﺃَﻳْﺖَ َﻣ ِﻦ ﺍﺗﱠﺨَ َﺬ ﺇِﻟَ ٰـﻬَﻪُ ﻫ ََﻮﺍﻩُ َﻭﺃ‬
‫ﷲِ ۚ◌ ﺃَﻓَ َﻼ ﺗَ َﺬ ﱠﻛﺮُﻭﻥَ َﻭﻗَﺎﻟُﻮﺍ‬ ‫ﺎﻭﺓً ﻓَ َﻤﻦ ﻳَ ْﻬ ِﺪﻳ ِﻪ ِﻣﻦ ﺑَ ْﻌ ِﺪ ﱠ‬
َ ‫ﺼ ِﺮ ِﻩ ِﻏ َﺸ‬ َ َ‫َﻭ َﺟ َﻌ َﻞ َﻋﻠَ ٰﻰ ﺑ‬
َ‫ﻮﺕ َﻭﻧَﺤْ ﻴَﺎ َﻭ َﻣﺎ ﻳُ ْﻬﻠِ ُﻜﻨَﺎ ﺇِ ﱠﻻ ﺍﻟ ﱠﺪ ْﻫ ُﺮ ۚ◌ َﻭ َﻣﺎ ﻟَﻬُﻢ ﺑِ َ ٰﺬﻟِﻚ‬ُ ‫َﻣﺎ ِﻫ َﻲ ﺇِ ﱠﻻ َﺣﻴَﺎﺗُﻨَﺎ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﻧَ ُﻤ‬
ُ ْ
َ‫ِﻣ ْﻦ ِﻋﻠ ٍﻢ ۖ◌ ﺇِ ْﻥ ﻫُ ْﻢ ﺇِ ﱠﻻ ﻳَﻈﻨﱡﻮﻥ‬
“Have you considered the case of him who has taken his own low
desires for his god and whom Allâh has forsaken and adjudged
as lost on the basis of (His infinite) knowledge, and whose ears
and heart He has sealed and whose eyes He has covered with a
veil? Who then will guide him after Allâh (has condemned him
for his being given to evil ways)? Will you then pay no heed?
“They say, We have only this present life (to live). We (people of
one generation) die and we (people of a new generation from
among us) come to life again (here in this very world). It is (the
passage of) time alone that deals us death. But they have no real
knowledge whatsoever about the matter [the Hereafter]. They
merely make conjectures.” (45:23–24)
Worship, according to the teachings of the Holy Qur’ân, consists of
reflecting about the Divine Attributes and living accordingly.

ً‫ﺻ ْﺒ َﻐﺔ‬ ‫ﷲِ ۖ◌ َﻭ َﻣ ْﻦ ﺃَﺣْ َﺴ ُﻦ ِﻣﻦَ ﱠ‬

ِ ِ‫ﷲ‬ ‫ﺻ ْﺒ َﻐﺔَ ﱠ‬
ِ
“(Assume) the hues (and the Attributes) of Allâh! And who is
fairer than Allâh’s hues (and Attributes)?” (2:138)

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Thus, worshipping our Sustainer means to fulfil the requirement of

His Attributes. The Holy Qur’ân has placed some of the excellent
Attributes of Allâh before you to help you build up your moral fabric.
If you fulfil this Decree, as He desires, His special favour (Rahîmîyyat
‫ )ﺭﺣﻴﻤﻴﺖ‬guides you. When you worship Him, you do so for your own
good (17:7). You yourself are a recipient of the reward of worship.
He commands you to:

َ‫ﺎﻱ َﻭ َﻣ َﻤﺎﺗِﻲ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ َ ‫ﻗُﻞْ ﺇِ ﱠﻥ‬

َ َ‫ﺻ َﻼﺗِﻲ َﻭﻧُ ُﺴ ِﻜﻲ َﻭ َﻣﺤْ ﻴ‬
“Say, ‘Surely, my Prayer and my sacrifice and my living and my
dying are (all) for the sake of Allâh, the Lord of the worlds’.”
(6:162)
In other words, Allâh’s Attributes, when rendered into action in your
daily life, constitute your worship. All your actions, your efforts, your
sleeps and awakenings, as well as your relations with nature and with
your family—are all acts of worship provided that you perform them
for the goodwill of Allâh and to seek His pleasure.
Allâh says, “And We have prescribed certain rites of sacrifice for
every people” (22:34). The rites of sacrifice (worship) for the Muslims
are the five known pillars of Islam. The seven verses of al-Fâtihah
(1:1–7) recited several times every day in five ritual Prayers (al-Salât)
reminds a Muslim of those divine molds in which he has to cast his
daily life. The first three verses of al-Fâtihah are the glorification of
the Lord. They occupy the first place of worship.
Your acts of worship demand that you behave like rabb, rahmân,
rahîm, and mâlik in your relations with Gods creation. You must look
to the needs and requirements of Allâh’s creation, whether animate or
inanimate; this is your rabûbîyyat. You must stretch your helping
hands to the needy, even if they have not requested or deserved your
help; this is your Rahmânîyyat. And if someone does you a favour,
you should reward him more, many times more; this is your

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Rahîmîyyat. You must overlook the faults of others and whatever

injustices you have suffered from them and practice forgiveness in
your daily dealings; this is your Mâlikîyyat.
After mentioning the four Divine Graces, you say, ‫ﻙ ﻧَ ْﻌﺒُ ُﺪ‬
َ ‫ﺇِﻳﱠﺎ‬, Iyyâka
na‘budu, “(Lord!) You alone do we worship” (1:5). You mean thereby
that you submit to His laws, His ways, His restrictions, and His
Attributes. Your eating, sleeping, walking, sitting, standing, speaking,
seeing, and hearing—in short, all your actions—become a kind of
worship (6:162). By doing these actions, you are in fact “glorifying”
the future human being who must be evolved out of your inner self. In
reciting the Divine Attributes of perfection, you keep before you a
sacred cast, in which you need to mould your character. To “please
Allâh” is in fact to work out your own spiritual evolution and to bring
to realization whatever capacities your Creator has placed in you. In
this effort lies your whole success; this effort is your worship of the
Lord. In short, the Qur’ânic model of worship is in your reflecting on
the Divine Attributes and putting them into practice according to your
capacities. You know nothing of Allâh except through the ways He
works in nature. Hence, your worship of Him should find its real
manifestation in following His ways in your life. Your Prayer or other
forms of adoration should act as a reminder of that Great Truth
concerning Who is Allâh.
The desire for worship does not arise from any supposed need on the
part of the Creator, Who is Self-Sufficient; rather, it is designed as an
instrument for the inner moral development of you, the worshipper.
The object of worship should not be to glorify Allâh’s Names and
Attributes by repeating them mindlessly on a rosary. Worship also
misses its object when it is confined to mere bowing down in
prostration in a mosque or to simply counting and repeating some
Names of God. Allâh is far above such needs. If the worship of a deity
produces no moral effect in your life, it need not be pursued.

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The recital of certain sacred words and names is not an act of worship.
It is useless to sing hymns at the top of your voice if you do not lead a
godly life. If your worship lies only in bringing offerings and
sacrifices to an altar and to listen to the recital of hymns in His praise,
then, it is either credible to Allâh nor profitable to you: “It is neither
their flesh nor their blood (of these sacrifices) which matters to Allâh
but it is guarding against evil [taqwâ] and devotion to duty on your
part that matters to Him” (22:37). Allâh stands above offerings and
rites that lack devotion and heartfelt love for the Creator and the
creation. Allâh neither needs your worship, nor does He require any
praise or thanksgiving from you for His acts of Mercy (31:12).

‫ﻀﻞﱡ َﻋﻠَ ْﻴﻬَﺎ ۚ◌ َﻭ َﻻ ﺗ َِﺰ ُﺭ‬ َ ‫ﱠﻣ ِﻦ ﺍ ْﻫﺘَﺪ َٰﻯ ﻓَﺈِﻧﱠ َﻤﺎ ﻳَ ْﻬﺘَ ِﺪﻱ ﻟِﻨَ ْﻔ ِﺴ ِﻪ ۖ◌ َﻭ َﻣﻦ‬
ِ َ‫ﺿ ﱠﻞ ﻓَﺈِﻧﱠ َﻤﺎ ﻳ‬
◌ۗ ‫ﺍﺯ َﺭﺓٌ ِﻭ ْﺯ َﺭ ﺃُ ْﺧ َﺮ ٰﻯ‬
ِ ‫َﻭ‬
“He who follows the right way follows it to his own good and he
who goes astray, surely, he goes astray to his own loss. And no
soul that bears the burden shall bear the burden of another
(soul)” (17:15)
Your mindless extolling or praising Allâh does not contribute to His
glory, nor does any blasphemy or disobedience take away any of His
grandeur and dignity. Allâh said, “You may imagine you are
benefitting Me through your worship, but acts of yours cannot add the
least particle of goodness to My overflowing Goodness” (Hadîth-i-
Qudsî, narrated by Abû Dharr). The purpose of the creation of all
rational beings is their cognition of the existence of their Creator and
their conscious willingness to conform their own existence to
whatever they may perceive of His Will and plan. It is the twofold
concept of cognition and willingness that gives meaning to what the
Holy Qur’ân describes as ‘ibâdat or worship. Your worship of Him
should consist of such acts as may help you use your own power and
ability given by Him to the moulding of good moral character and
benefitting His creation. If your worship inspires you to follow His

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ways and commands of love for His creation, you contribute to make
possible the best of civilization on righteous lines.
Human beings did not give morals to this Deity, but He has planted
His own morals in human beings. The whole of the Qur’ân is simply a
commentary on the Attributes of Allâh taught to you (2:31). All the
laws and regulations given in the Holy Book, when pursued, bring
your life in accordance with the requirements of these Attributes. To
be virtuous is to lead such a life. To walk humbly on earth (31:19)
means to imbue yourself with His Divine Attributes. In adoring these
Divine Attributes, you are reminded of the ways to acquire noble
qualities yourself. To glorify Allâh is to edify yourself. When the
Holy Qur’ân relates events of some great men, it is only to illustrate
how such men lived up to these Attributes. Ibn al-‘Arabî said: “At the
true station of servitude (‘abûdîyyat ‫)ﻋﺒﻮﺩﻳﺖ‬, Allâh is described by the
attributes of the servant”. This does not mean that Allâh lowers
Himself to the state of the servant (‘âbid ‫)ﻋﺎﺑﺪ‬, for there is nothing
lower than the servant of Allâh (‘âbid) before Allâh, or than the state
of servitude (‘abûdîyyat). This subject matter is explained by Jalâl al-
Dîn Rûmî in his Mathnawî (III 3669–3673), where he said: “When a
candle is burning in bright sunlight, its flame is overlapped by the
brightness of the sun and is hardly visible. The flame does not cease to
exist, nor is its light consumed by the sunlight. Similarly, when a
person comes near to his Lord, his light is overwhelmed by the Light
of the Lord. The persons light continues to exist, but its attributes are
wholly absorbed into Gods Attributes.”
Ibn al-‘Arabî said: “When a worshipper enters into the state of
servitude with Allâh’s shared Attributes, He appears in Theophany
(Jalâl) to him with the same-shared Attributes. In this state of
servitude, the servant comes to know the mystery of His relationship
to his Lord”. The Holy Prophet (pbuh) assures us of this when he says
that through implicit worship (‘Ibâdat) our God becomes our limbs
with which we walk and ears with which we hear and our tongues

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with which we speak and our eyes with which we see (Hadîth–i-
Qudsî). This is an astonishing relationship with Allâh, and you will
find very few who are able to taste it.

SUPPLICATIONS AND ITS BLESSINGS

Barkât al-Du‘â

َ◌ ‫ﺎﻝ َﺭﺑﱡ ُﻜ ُﻢ ﺍ ْﺩ ُﻋﻮﻧِﻲ ﺃَ ْﺳﺘ َِﺠﺐْ ﻟَ ُﻜ ْﻢ‬

َ َ‫َﻭﻗ‬
“And your Lord says, Call on Me, I will answer your prayer” (40:60)
Calling upon your Creator and Sustainer (Rabb) is His Command. To
call upon a deity for help is the essence of every religion. There has
never been a Prophet or a religious guide who has not taught his
people how to supplicate, for the Prophets knew that the effacement of
all difficulties lay in the Divine Hands alone, and that it was only
through supplications that the door to Gnosis was opened.
The Arabic word du‘â ‫ ُﺩﻋَﺎ‬means supplication. It is from the root da‘â
meaning, “to call upon someone for help,” in the sense of someone
who is in trouble and in great need calling out for help. When a
servant calls Allâh for help, the response is immediate as He says

ٌ‫َﻭﺇِ َﺫﺍ َﺳﺄَﻟَﻚَ ِﻋﺒَﺎ ِﺩﻱ َﻋﻨﱢﻲ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐ‬

“And when My servants ask you concerning Me (tell them), I am
nearby indeed” (2:186)

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Du‘â ‫( ُﺩﻋَﺎ‬- Supplication) is the relationship between the supplicant

and his Master (Mâlik ‫)ﻣﺎﻟﻚ‬, a relationship that attracts the attention of
the Master. At first, Allâh’s Rahmânîyyat ( -His Grace of providing
without asking) comes into play and pulls the person to Him. Then the
worshipper, through his Faith in the Master, and full of hope and in
perfect loyalty and love for Him, by his bowing and prostrating before
Him, draws even nearer to Him. Thence, by an attracting force, which
is now embedded into his nature, he starts to attract Allâh’s bounties,
His Mercy, His Grace, and His Love towards him. All this, in turn,
helps to create the means and circumstances that are essential to fulfil
the needs of the supplicant. The servant has asked for something in
secret, and He in turn manifests His responses openly.
“Call on Me” (‫ )ﺍ ْﺩﻋُﻮﻧِﻲ‬is a Divine Command. Some worshippers of
Allâh simply conform to this Command. Such a caller in his
supplication is treading the path of His servitude (‘abûdîyyat ‫;)ﻋﺒﻮﺩﻳﺖ‬
there is no trace of self-interest. Such a one is telling His Lord that he
is ready to serve Him without asking for any recompense. Divine gifts
are bestowed on such people unasked. Such people yearn for more of
the same selfless “servanthood.”
Sometimes, however, the dire state of a human being necessitates his
making a desperate appeal, as was the case with the Job (Ayûb): “He
called out to his Lord, I am inflicted with some distress, and You are
the Most Merciful of all who show mercy” (21:83). Allâh says: ْ‫ﺃَ ْﺳﺘَ ِﺠﺐ‬
‫ﻟَ ُﻜ ْﻢ‬, “I will answer you” (40:60). He says: ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺴﺘَ ْﻜﺒِﺮُﻭﻥَ ﻋ َْﻦ ِﻋﺒَﺎ َﺩﺗِﻲ‬
َ‫“ َﺳﻴَ ْﺪ ُﺧﻠُﻮﻥَ َﺟﻬَﻨﱠ َﻢ ﺩَﺍ ِﺧ ِﺮﻳﻦ‬But those who wax too proud to worship Me will
surely enter Gehenna, humbled and despised” (40:60). They will
suffer, because they refused to call on Him in the time of their need,
out of pride and lack of Faith in Him.

‫َﻣﺎ ﻳَ ْﻌﺒَﺄ ُ ﺑِ ُﻜ ْﻢ َﺭﺑﱢﻲ ﻟَﻮْ َﻻ ُﺩﻋَﺎ ُﺅ ُﻛ ْﻢ‬

“My Lord will not hold you to be of any worth if you do not call
on Him (in your prayers)” (25:77)
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Etiquette and Code of behaviour in Supplication

‫ﻴﻼ‬ ْ ِ‫ﺼ َﻼﺗِﻚَ َﻭ َﻻ ﺗُﺨَ ﺎﻓ‬

ً ِ‫ﺖ ﺑِﻬَﺎ َﻭﺍ ْﺑﺘ َِﻎ ﺑَ ْﻴﻦَ َ ٰﺫﻟِﻚَ َﺳﺒ‬ َ ِ‫َﻭ َﻻ ﺗَﺠْ ﻬَﺮْ ﺑ‬
“And utter not your prayer in a loud voice nor utter it in too low
tones (completely concealing it) but seek a middle course”
(17:110)
The One Whom you call upon, the One from Whom you ask for help,
is neither deaf (17:110) nor remote (2:186). Rather, He comforts and
assures you with His Words: ‫“ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐ‬I am nearby indeed” (2:186);
‫“ َﻭﻧَﺤْ ﻦُ ﺃَ ْﻗ َﺮﺏُ ﺇِﻟَﻴْ ِﻪ ِﻣ ْﻦ َﺣ ْﺒ ِﻞ ﺍﻟْ َﻮ ِﺭﻳ ِﺪ‬We are nearer to him than even (his)
jugular vein” (50:16); ُ ‫ َﻭﻧَ ْﻌﻠَ ُﻢ َﻣﺎ ﺗُ َﻮﺳ ِْﻮﺱُ ﺑِ ِﻪ ﻧَ ْﻔ ُﺴﻪ‬, “and We know what (dark)
suggestions his mind makes to him” (50:16). He has taught you how to
present your case to Him in the seven verses of al-Fâtihah (1:1–7). As
in al-Fâtihah, your every ritual Prayer and every supplication should
begin not with a petition but with your glorification of the Lord, with
your mentioning His most beautiful Attributes. Verses 17:110–111 He
commands us through His Prophet:

◌ۚ ٰ‫ﷲَ ﺃَ ِﻭ ﺍ ْﺩ ُﻋﻮﺍ ﺍﻟﺮﱠﺣْ َﻤـٰﻦَ ۖ◌ ﺃَﻳًّﺎ ﱠﻣﺎ ﺗَ ْﺪ ُﻋﻮﺍ ﻓَﻠَﻪُ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰ‬ ‫ﻗُ ِﻞ ﺍ ْﺩ ُﻋﻮﺍ ﱠ‬
ِ¶‫ﻴﻼ َﻭﻗُ ِﻞ ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ‬
ً ِ‫ﺖ ﺑِﻬَﺎ َﻭﺍ ْﺑﺘ َِﻎ ﺑَ ْﻴﻦَ َ ٰﺫﻟِﻚَ َﺳﺒ‬ ْ ِ‫ﺼ َﻼﺗِﻚَ َﻭ َﻻ ﺗُﺨَ ﺎﻓ‬ َ ِ‫َﻭ َﻻ ﺗَﺠْ ﻬَﺮْ ﺑ‬
‫ﱠ‬ ْ ْ
َ‫ﻚ ﻓِﻲ ﺍﻟ ُﻤﻠ ِﻚ َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﻪُ َﻭﻟِ ﱞﻲ ﱢﻣﻦ‬ ْ
ٌ ‫ﺍﻟﱠ ِﺬﻱ ﻟَ ْﻢ ﻳَﺘﱠ ِﺨﺬ َﻭﻟَﺪًﺍ َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﻪُ َﺷ ِﺮﻳ‬
‫ﱠ‬
‫ﺍﻟ ﱡﺬﻝﱢ ۖ◌ َﻭ َﻛﺒﱢﺮْ ﻩُ ﺗَ ْﻜﺒِﻴﺮًﺍ‬
“Say, Call upon (Him by the name of) Allâh or call upon (Him
by the name of) Al-Rahmân (the Most Gracious). (In short) call
upon Him by whatsoever name you like, all beautiful names
belong to Him [the One God]. And utter not your prayer in a
loud voice nor utter it in too low tones (completely concealing it)
but seek a middle course.
“And say, All true and perfect praise belongs to Allâh Who has
not taken to Himself a son, and Who has no associate-partner in

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His kingdom, nor has He any helper because of any weakness.

And extol His glory with repeated glorification.” (17:110–111)
In these verses, you are taught the etiquette of supplications and ritual
Prayers. Many people go beyond bounds in their ritual purification
and supplication. But supplications do not have to be made with the
tongue of eloquence. Many supplications are taught in the Holy
Qur’ân, and you can pray to Allâh in those words. It is said that Saints
used seven sentences more or less in their supplications, such as the
Prayer taught to us by Allâh in the very first chapter of the Holy
Qur’ân (al-Fâtihah). The supplication in verse 2:286 is an example:

‫ﻄﺄْﻧَﺎ ۚ◌ َﺭﺑﱠﻨَﺎ َﻭ َﻻ ﺗَﺤْ ِﻤﻞْ َﻋﻠَ ْﻴﻨَﺎ ﺇِﺻْ ﺮًﺍ َﻛ َﻤﺎ‬ َ ‫ﺍﺧ ْﺬﻧَﺎ ﺇِﻥ ﻧﱠ ِﺴﻴﻨَﺎ ﺃَﻭْ ﺃَ ْﺧ‬
ِ َ‫َﺭﺑﱠﻨَﺎ َﻻ ﺗُﺆ‬
ُ ‫َﺣ َﻤ ْﻠﺘَﻪُ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِﻨَﺎ ۚ◌ َﺭﺑﱠﻨَﺎ َﻭ َﻻ ﺗُ َﺤ ﱢﻤ ْﻠﻨَﺎ َﻣﺎ َﻻ ﻁَﺎﻗَﺔَ ﻟَﻨَﺎ ﺑِ ِﻪ ۖ◌ َﻭﺍ ْﻋ‬
‫ﻒ‬
َ‫َﻋﻨﱠﺎ َﻭﺍ ْﻏﻔِﺮْ ﻟَﻨَﺎ َﻭﺍﺭْ َﺣ ْﻤﻨَﺎ ۚ◌ ﺃَﻧﺖَ َﻣﻮْ َﻻﻧَﺎ ﻓَﺎﻧﺼُﺮْ ﻧَﺎ َﻋﻠَﻰ ْﺍﻟﻘَﻮْ ِﻡ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦ‬
“Our Lord! Take us not to task if we forget or (if) we make a
mistake. Our Lord! Lay not upon us the burden (of disobedience)
as You laid upon those before us. Our Lord! Charge us not with
the responsibility which we have not the strength to bear;
therefore overlook our faults and grant us protection and have
mercy on us. You are our Master; therefore help us against the
disbelieving people” (2:286).

Acceptance of Supplications

ُ
ِ ‫َﻭﺇِ َﺫﺍ َﺳﺄَﻟَﻚَ ِﻋﺒَﺎ ِﺩﻱ َﻋﻨﱢﻲ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐٌ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬
‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋَﺎ ِﻥ‬
“And when my servants ask you concerning Me (tell them), I am
nearby indeed, I answer the prayer of the supplicant when he
prays to Me” (2:186).
Allâh’s Mercy (Rahmânîyyat) is universal, and everyone through His
Attributes and Names ever begs him for His Mercy. Acceptance of
supplications is part of His Mercy; He calls it Rahmatî (My Mercy;
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7:156), a Mercy that is all-encompassing. To deny that worship and

formal Prayer is not a means for attaining your objectives, or that they
are not efficacious in attaining your rightful wishes is to deny the
Divine Existence of the Ever-Living, the Almighty. Allâh never lets
your supplication go to waste, because that would be contrary to His
own declaration ‫“ ﺃَ ْﺳﺘَ ِﺠﺐْ ﻟَ ُﻜ ْﻢ‬I will answer you” (40:60). Imâm Abû al-
Qâsim Husain al-Râghib said that your supplications could be
answered in two ways: If there is no demand in the supplication, the
answer can be in the form of communication from Allâh in words, but
if a petition has been made in the supplication, then fulfilling that need
constitutes the answer to the supplication.
You ask for His favours by addressing Him with His Divine Attributes
and Names. Favors associated with the Names of Allâh are of various
kinds. Sometimes Allâh bestows His gift on His servant (‘abd) in His
Name “the Merciful” (al-Rahîm). In that case, the gift will in response
to the servant’s petition at that time. Sometimes Allâh gives a gift in
His Name “the Wise” (al-Hakîm), to serve the best interest of His
servant. Many times He gives in His Name “the Gracious” (al-
Rahmân), and in this case He bestows unasked as a favour, so that the
recipient is under no obligation to render extra thanks. He may give in
His Name “the Forgiver” (al-Ghafûr) so that if retribution is due, He
will protect you from it, and if no punishment is due; He will protect
you from incurring an infraction.
There are several accounts in the Holy Qur’ân that tell us about the
supplications of the Prophets (for example, 54:10) and of others who
were neither a Prophet (nabî ‫ )ﻧﺒﻲ‬nor a Messenger (rasûl ‫ )ﺭﺳﻮﻝ‬of
Allâh (for example, 19:2–7), as well as how their supplications were
granted. In fact, the Holy Qur’ân provides several examples of the
promises made by Allâh to His servants who asked Him, even begged
Him, for His favours. The Holy Qur’ân cites one example of a plea
made by a simple woman who complained before her Lord and before
the Holy Prophet (pbuh) about her distress and agony: “Allâh has

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indeed heard the plea of her [Khowlah, wife of Aus bin Sâmit] who
pleads with you (O Muhammad!) with regard to her husband and
makes her complaints to Allâh” (58:1).
Sometimes, the experience and expertise of a physician may fail to
cure a disease, or you may see no way of relief and respite from
worries, or it may seem impossible to achieve the high goals you have
been striving for, or it appears that you are afflicted by perpetual
calamities. In such situations, the weapon of supplications comes in
handy. Though Allâh has created His universe out of His expediencies
and has subjected His creation to His laws, this does not mean that He
has finished His job and that He now has nothing to do with the day-
to-day life of His creatures. Such a notion is wrong. It is one of His
Attributes that He removes the afflictions of His servant who
knowingly or unknowingly maneuvers himself into misfortunes.

ُ ‫ﺃَ ﱠﻣﻦ ﻳُ ِﺠﻴﺐُ ْﺍﻟ ُﻤﻀْ ﻄَ ﱠﺮ ﺇِ َﺫﺍ َﺩﻋَﺎﻩُ َﻭﻳَ ْﻜ ِﺸ‬

‫ﻒ ﺍﻟﺴﱡﻮ َء‬
“Or Who is it that answers the distressed person when he calls
on Him, and removes (his) distress (and agony)?” (27:62)
In his supplication, the distressed person turns towards his Lord,
calling repeatedly, “(Lord!) You alone do we worship and You alone
do we implore for help” ُ‫ﻙ ﻧَ ْﻌﺒُ ُﺪ َﻭﺇِﻳﱠﺎﻙ ﻧَ ْﺴﺘَ ِﻌﻴﻦ‬
َ ‫( ﺇِﻳﱠﺎ‬1:5). If a distressed adores
Him and remembers His past favours and renders Him thanks, He out
of His Rahîmîyyat (His special Mercifulness), will “answers the
distressed person when he calls on Him, and remove (his) distress
(and agony)” (27:62; see also 6:41). The incurable, apparently fatal
disease vanishes, the troubles go away, financial burdens are removed,
the mountains of difficulties disappear, the infertile woman is blessed
with an offspring, and doors are opened for spiritual advancement. By
accepting your supplications, Allâh invites you to enter these doors
now wide open, which lead to the proximity of your Lord. The Holy
Prophet (pbuh) said once, “On whomsoever from among you is
opened the door of supplication, on him has been opened the doors of
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mercy” (narrated by Ibn ‘Umar in Sunnan al-Tirmidhî). Numerous

other good fortunes, bounties, and capabilities are the outcome of the
accepted supplications, a fact to which innumerable chosen servants
of Allâh have borne witness before and even now.
You should rest assured that there does exist a Seeing and a Hearing
God, Who notices what you are asking for, Who watches over the
compulsions of the distressed, Who listens to the beseeching, and
Who grants acceptance out of His Rahîmîyyat, His special Mercy and
Grace. Then you read His Words:

‫ﻧﺠﺎﻧَﺎ‬ َ ‫ﺕ ْﺍﻟﺒَﺮﱢ َﻭ ْﺍﻟﺒَﺤْ ِﺮ ﺗَ ْﺪ ُﻋﻮﻧَﻪُ ﺗ‬

َ َ‫َﻀﺮﱡ ﻋًﺎ َﻭ ُﺧ ْﻔﻴَﺔً ﻟﱠﺌِ ْﻦ ﺃ‬ ِ ‫ﻗُﻞْ َﻣﻦ ﻳُﻨَﺠﱢﻴ ُﻜﻢ ﱢﻣﻦ ﻅُﻠُ َﻤﺎ‬
‫ﺏ ﺛُ ﱠﻢ ﺃَﻧﺘُ ْﻢ‬
ٍ ْ‫ﷲُ ﻳُﻨَﺠﱢ ﻴ ُﻜﻢ ﱢﻣ ْﻨﻬَﺎ َﻭ ِﻣﻦ ُﻛﻞﱢ ﻛَﺮ‬ ‫ِﻣ ْﻦ ﻫَ ٰـ ِﺬ ِﻩ ﻟَﻨَ ُﻜﻮﻧ ﱠَﻦ ِﻣﻦَ ﺍﻟ ﱠﺸﺎ ِﻛ ِﺮﻳﻦَ ﻗُ ِﻞ ﱠ‬
َ‫ﺗُ ْﺸ ِﺮ ُﻛﻮﻥ‬
“Say, Who delivers you from the horrors of the land and the sea
when you call upon Him in humility and in open supplication
(saying), “If He delivers us from this (hardship) we shall ever be
grateful (to Him)”? Say, It is Allâh Who delivers you from these
(horrors) and from every calamity, still you associate partners
(with Him).” (6:63–64)
To beseech help from the All-Mighty, the Source of all Grace, at the
commencement of every task and for the attainment of every striven-
for goal, subservience is demanded from you by your Lord. Allâh
commands, “Call on Me” ‫ َﻭﻗَﺎ َﻝ َﺭﺑﱡ ُﻜ ُﻢ ﺍ ْﺩﻋُﻮﻧِﻲ‬. Those who respond to this
Command commence all actions by asking for His assistance and
begin the task with His Name. He, undoubtedly, extends to them His
assistance, and support begins to flow in their favour. Those who
beseech help from their Master and Creator get His help. Those who
beg for knowledge and power from His Knowledge and Power get
knowledge and power. Moreover, those who beg for security get His
security.

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The Holy Prophet (pbuh) has said, “Nothing is more honourable unto
Allâh than formal Prayer” (Abû Hurairah in Jam‘i-Tirmidhî). The
ritual Prayer (al-Salât ‫ )ﺍﻟﺼﻼﺓ‬is the right way of those who are careful
of their obligations and are humble. It is the first right step on the way
to practicing tauhîd (‫ ﺗﻮﺣﻴﺪ‬- absolute monotheism). The more you tread
on this path, the more vivid the perception of tauhîd becomes while
you are getting ever closer to Allâh. Denial of the institution of
Prayer is, in fact, denial of the Ever Merciful and of His Mercy.
People who deny the institution of Prayer are unaware of the
marvelous effects that result from it. Their denial is the denial of a
blind person about the presence of light. The problem is not the lack
of light but the lack of the faculty that should perceive it.
You should not hesitate to supplicate even if you think you are
unworthy. Allâh even accepted the supplication of the most unworthy
of all creatures, Iblîs, who said, “My Lord, then grant me respite till
the day when these (human beings) shall be raised (to spiritual life)”
(15:36), and Allâh said, “You are indeed of those already granted
respite.” (15:37).
The Holy Qur’ân has mentioned certain times for the acceptance of
supplications. You read for example:

ِ ‫ﺎﻝ َﻋ ْﺸ ۢ ٍﺮ َﻭٱﻟ ﱠﺸ ْﻔ ِﻊ َﻭ ْٱﻟ َﻮ ْﺗ ِﺮ َﻭٱﻟﱠﻴ ِْﻞ ﺇِ َﺫﺍ ﻳَﺴ‬

‫ْﺮﻫَﻞْ ﻓِﻰ َ ٰﺫﻟِﻚَ ﻗَ َﺴ ۭ ٌﻢ ﻟﱢ ِﺬﻯ ِﺣﺠْ ٍﺮ‬ ٍ َ‫َﻭ ْٱﻟﻔَﺠْ ِﺮ َﻭﻟَﻴ‬
“I call to witness (all the times and places especially important
for the acceptance of prayers including) the dawn (of the
twentieth of Ramadzân), and the (last) ten Nights (of Ramadzân),
and (the Prayers which consist of) the even and odd (number of
Raka‘ts performed during these nights). And the Night [Lailat al-
Qadr, the Blessed Night], when it moves on (to its close). In it
there is surely a strong evidence for one who has sense and
understanding.” (89:1–5)

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Access to Divine Precincts is without an Intermediary

◌ۚ ‫ﺎﻝ َﺭﺑﱡ ُﻜ ُﻢ ﺍ ْﺩ ُﻋﻮﻧِﻲ ﺃَ ْﺳﺘ َِﺠﺐْ ﻟَ ُﻜ ْﻢ‬

َ َ‫َﻭﻗ‬
“And your Lord says, Call on Me, I will answer you” (40:60).
Thus, the call for help must be addressed to the Lord, the Nourisher
and the Sustainer directly, without any intermediary.

ُ
◌ۖ ‫َﺎﻥ‬ ِ ‫َﻭﺇِ َﺫﺍ َﺳﺄَﻟَﻚَ ِﻋﺒَﺎ ِﺩﻱ َﻋﻨﱢﻲ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐٌ ۖ◌ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬
ِ ‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋ‬
‫ﻓَ ْﻠﻴَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟِﻲ َﻭ ْﻟﻴ ُْﺆ ِﻣﻨُﻮﺍ ﺑِﻲ‬
“And when My servants ask you concerning Me (tell them), I am
nearby indeed, I (and no one else) answer the prayer of the
supplicant when he prays to Me, so they should respond to My
call, and believe in Me…” (2:186).
ِ ‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋ‬ ُ
Allâh’s words ‫َﺎﻥ‬ ِ ‫“ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬I (and no one else) answer the
call of the supplicant” (2:186), and the words ‫“ ﺍ ْﺩﻋُﻮﻧِﻲ ﺃَ ْﺳﺘَ ِﺠﺐْ ﻟَ ُﻜ ْﻢ‬Call on
Me, I will answer you” (40:60), clearly tell you that the call for help
must be addressed to Allâh and that He alone is to be sought, without
any intermediary, that only He can answer your prayer. This is the
condition embedded in His Words ‫“ ﺃَ ْﺳﺘَ ِﺠﺐْ ﻟَ ُﻜ ْﻢ‬I will answer your,” and
‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋَﺎ ِﻥ‬ ُ
ِ ‫“ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬I answer the call of the supplicant when he calls
Me.” “I” is none but Him, not Christ, not a Prophet, not a Saint. The
word “I” establishes the truth that there is no intermediary between
you and the Exalted Allâh. You are told by the All-Mighty not to call
on those who do not hear, because they are dead. Only Allâh is Ever
Living and Ever Listening:

‫ﺇِﻥ ﺗَ ْﺪ ُﻋﻮﻫُ ْﻢ َﻻ ﻳَ ْﺴ َﻤﻌُﻮﺍ ُﺩﻋَﺎ َء ُﻛ ْﻢ َﻭﻟَﻮْ َﺳ ِﻤﻌُﻮﺍ َﻣﺎ ﺍ ْﺳﺘَ َﺠﺎﺑُﻮﺍ ﻟَ ُﻜ ْﻢ ۖ◌ َﻭﻳَﻮْ َﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬
ٍ ِ‫ﻳَ ْﻜﻔُﺮُﻭﻥَ ﺑِ ِﺸﺮْ ِﻛ ُﻜ ْﻢ ۚ◌ َﻭ َﻻ ﻳُﻨَﺒﱢﺌُﻚَ ِﻣ ْﺜ ُﻞ ﺧَ ﺒ‬
‫ﻴﺮ‬

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“If you pray to them they do not hear your call; and even if they
could hear it at all they could make you no response (so as to be
of any use to you)” (35:14)
The divine precincts are accessible to everyone without an
intermediary, just as numberless bounties of Allâh that have been
created for you can be available to you without any intermediary.
Only your personal efforts bring you near to Him. Your formal
Prayers enlighten you to His ways and carry you to the divine
precincts. The Holy Prophet (pbuh) said, “Anyone who does not beg
at Allâh’s court, Allâh turns away from him” (narrated by ‘Umar al-
Fârûq(rz) in Tirmidhî).
The Holy Prophet Muhammad (pbuh), Jesus, Buddha, Rama, Krishna,
and similar others—each is a teacher, a guide, and an exemplar, but
none is an intermediary. Belief in an intermediary weakens your sense
of responsibility and destroys your self-reliance. The chief object of
your belief in One God is to create in you a steadfastness of character
and an independence of judgment, thereby encouraging your freedom
of action. Why should anyone else do the job for you? Could belief in
an intermediary be helpful in cultivating high morals?
Belief in an intermediary is, in fact, a remnant of paganism. This
primitive belief has crept into almost all branches of theism, including
various sects of modern Islam. No religion of divine origin has
remained free from it in its subsequent stages. Not only has the
founder of each of these accepted religions been corrupted into an
intermediary, but also have many men of piety after him. Often, the
self-proclaimed righteous of religious sects have been adopted as
intermediaries. Christ is not the only intermediary in Christianity, for
example, but many after him—Mary, Peter, Paul, the popes, the
cardinals, and even ordinary have taken that role. The situation is no
different in Islam, where self-proclaimed religious heads (socalled
khlîfas) and pîrs (caretakers of graves and shrines), asserting
themselves to be pious and religious, offer to pray for others in
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exchange for what they call “charity.” Some do not even hesitate to
proclaim themselves intermediaries between man and God. Some
even make these claims on TV shows, asking for money and other
worldly benefits, directly or indirectly for the “service of their prayer.”
With regards to such self-proclaimed pious, the Holy Qur’ân states:

ْ ‫ﷲُ ﻳُﺰَ ﱢﻛﻲ َﻣﻦ ﻳَ َﺸﺎ ُء َﻭ َﻻ ﻳ‬

َ‫ُﻈﻠَ ُﻤﻮﻥ‬ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺇِﻟَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﻳُﺰَ ﱡﻛﻮﻥَ ﺃَﻧﻔُ َﺴﻬُﻢ ۚ◌ ﺑَ ِﻞ ﱠ‬
‫ﺏ ۖ◌ َﻭ َﻛﻔَ ٰﻰ ﺑِ ِﻪ ﺇِ ْﺛ ًﻤﺎ ﱡﻣﺒِﻴﻨًﺎ‬
َ ‫ﷲِ ْﺍﻟ َﻜ ِﺬ‬
‫ﻴﻼ ﺍﻧﻈُﺮْ َﻛ ْﻴﻒَ ﻳَ ْﻔﺘَﺮُﻭﻥَ َﻋﻠَﻰ ﱠ‬ ً ِ‫ﻓَﺘ‬
“Have you not considered those who assert themselves to be
pure? Nay, only Allâh purifies whom He will; and they shall not
be treated unjustly, not even a whit. Behold! How they forge lies
against Allâh, and sufficient is that as a very flagrant sin (to
prove their sinfulness)” (4:49–50)
Moreover, the dead—whether that dead person is Jesus, Buddha, or
someone else, no matter how exalted that person may be in Gods
court—cannot accept or respond to supplications. Allâh says, “And
you cannot make the dead hear, nor can you make the deaf hear the
call” (30:52). The Holy Qur’ân altogether dismisses such claims of
any power or influence of these falsely deified people:

‫ﷲِ ِﻋﺒَﺎ ٌﺩ ﺃَ ْﻣﺜَﺎﻟُ ُﻜ ْﻢ ۖ◌ ﻓَﺎ ْﺩ ُﻋﻮﻫُ ْﻢ ﻓَ ْﻠﻴَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟَ ُﻜ ْﻢ ﺇِﻥ‬

‫ﻭﻥ ﱠ‬
ِ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺗَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬
‫ﺻﺎ ِﺩﻗِﻴﻨَﺄَﻟَﻬُ ْﻢ ﺃَﺭْ ُﺟ ٌﻞ ﻳَ ْﻤ ُﺸﻮﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ ﺃَ ْﻳ ٍﺪ ﻳَﺒ ِْﻄ ُﺸﻮﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ‬
َ ‫ُﻛﻨﺘُ ْﻢ‬
◌ۗ ‫ﺍﻥ ﻳَ ْﺴ َﻤﻌُﻮﻥَ ﺑِﻬَﺎ‬ ٌ ‫ْﺼﺮُﻭﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ ﺁ َﺫ‬ِ ‫ﺃَ ْﻋﻴ ٌُﻦ ﻳُﺒ‬
“Verily, those whom you call on (in prayer) beside Allâh are
(merely helpless maids or) servants like yourselves. (If it is not so
then) call on them, they should then make a response to you if
you are right. Have these (false gods) feet with which they walk,
or have they hands with which they hold, or have they eyes with
which they see, or have they ears with which they hear?” (7:194–
195)

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‫ﷲِ َﻣﻦ ﱠﻻ ﻳَ ْﺴﺘ َِﺠﻴﺐُ ﻟَﻪُ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ َﻭﻫُ ْﻢ‬ ‫ﻭﻥ ﱠ‬ َ َ‫َﻭ َﻣ ْﻦ ﺃ‬
ِ ‫ﺿﻞﱡ ِﻣ ﱠﻤﻦ ﻳَ ْﺪ ُﻋﻮ ِﻣﻦ ُﺩ‬
َ‫ﻋَﻦ ُﺩﻋَﺎﺋِ ِﻬ ْﻢ ﻏَﺎﻓِﻠُﻮﻥ‬
“And who is more misguided than the person who instead of
(praying to) Allâh prays to those who will not answer him till the
Day of Resurrection (because they are dead) and these (deities
they worship) are even unaware of their prayers (to them)”
(46:5).
The most important aspect of the Exalted Being of Allâh, as given in
the Holy Qur’ân, is that He hears the supplications and sees the
submissions of His servants and accepts them (see 2:186). A clear
assertion is found in the Word ujîbu ُ‫“ ﺃُ ِﺟﻴﺐ‬I answer”; that is, He alone
and no one else accepts your supplications. Verse 2:186 also
establishes once again that there cannot be an intermediary between
you and the Exalted Being of Allâh.
The absolute Dispenser has bestowed on all people an equal share of
natural faculties. Just as the external features—nose, eyes, face, hands,
legs—have been bestowed equally on all communities, so have all
people been endowed with internal spiritual faculties. When you
develop an urge to gain proximity to Allâh, you are granted this
opportunity. “I am nearby indeed” He says (2:186), and since you are
granted the capability of offering sincere supplications, such
supplications are accepted by Allâh. “I answer the call of the
supplicant” (2:186), for He is close to His servant when he prostrates,
and He bestows His love and Mercy on anyone who comes closer to
Him and vouchsafes His knowledge and power to him.
The only condition for your supplications being accepted is that you
should be completely purged of all kinds of polytheism, you should
address your supplications only to Allâh, and to Him you should
explain your needs. No other deity, living or dead, no self-made
spiritual leader, no guardian of shrines, nor any Pope, cardinal, or

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rabbi is of any significance to function as an intermediary between
you and your God:

ُ ُ‫ﷲُ َﻋ ﱠﻤﺎ ﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ ﺃَﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ َﻣﺎ َﻻ ﻳَ ْﺨﻠ‬

‫ﻖ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻥَ َﻭ َﻻ‬ ‫ﻓَﺘَ َﻌﺎﻟَﻰ ﱠ‬
‫ﺼﺮُﻭﻥَ َﻭﺇِﻥ ﺗَ ْﺪ ُﻋﻮﻫُ ْﻢ ﺇِﻟَﻰ ْﺍﻟﻬُﺪ َٰﻯ َﻻ‬ ُ ‫ﻳَ ْﺴﺘَ ِﻄﻴﻌُﻮﻥَ ﻟَﻬُ ْﻢ ﻧَﺼْ ﺮًﺍ َﻭ َﻻ ﺃَﻧﻔُ َﺴﻬُ ْﻢ ﻳَﻨ‬
َ‫ﺻﺎ ِﻣﺘُﻮﻥ‬ َ ‫ﻳَﺘﱠﺒِﻌُﻮ ُﻛ ْﻢ ۚ◌ َﺳ َﻮﺍ ٌء َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺃَ َﺩﻋَﻮْ ﺗُ ُﻤﻮﻫُ ْﻢ ﺃَ ْﻡ ﺃَﻧﺘُ ْﻢ‬
“Allâh is Highly Exalted far above the things they associate (with
Him). Do they associate (with Him as partners) those who create
nothing but are themselves created? And they (the associated
gods) will have no power to give them (who associate partners
with Allâh) any help, nor can they help themselves. And if you (O
Polytheists!) invite these (associated gods) for (your) guidance,
they will not respond to you. It makes no difference to you
whether you call them or you remain silent” (7:190–193).
When the shutters of a window are opened, the light enters through it.
Likewise, when you turn towards Allâh, and there is no veil of an
intermediary between you and Allâh, a blaze of heavenly Light
descends on you and illumines your soul. Why should you then, in
superstition, believe and set up self-invented gods in your mind? Why
should you waste your precious time in adoring or prostrating before
statues, pictures, or shrines? They are nothing but lifeless objects and
false deities (4:117).

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Al-Salât

◌ۚ ُ‫َﻭﺃَ ْﻥ ﺃَﻗِﻴ ُﻤﻮﺍ ﺍﻟﺼ َﱠﻼﺓَ َﻭﺍﺗﱠﻘُﻮﻩ‬

“Observe Prayer [al-Salât] and take Him as a shield” (6:72).
Religion is of two types, religion of Allâh which He has taught to His
Messengers, and the religion of His created being. The religion with
Allâh is Islam (3:19). The religion which comes from Allâh is your
dispensation to which you should submit yourself. It is Allâh Who
determines its actions. The formal or ritual Prayer (- al-Salât) is one of
His Command for a Muslim, which must be obeyed. The Command
of formal Prayer is second in rank after shahâda, the declaration of the
unity of Allâh and the prophethood of Muhammad (pbuh). Allâh says
He has “prescribed certain rites of sacrifice (and worship) for every
people” (22:34). The rites of the Muslims are, besides fasting and Hajj
(Pilgrimage to Makkah; 2:196), their ritual Prayers, exemplified by
the Holy Prophet (pbuh). These are to be performed five times a day
at specified times. Their time are prescribed in the Qur’ân (2:238;
4:103; 11:114; 17:78; 30:17).
The recitation of al-Fâtihah, the opening seven verses of the Holy
Qur’ân (1:1–7), is the central element of each formal Prayer. The
words and the movements of this Prayer (al-Salât) have been
prescribed (22:26) and transmitted in all their details by the All-
Mighty through the Holy Prophet (pbuh). When you reflect upon the
Words of al-Fâtihah, it becomes clear that this act of worship attracts
Allâh’s Rahîmîyyat (His special Mercifulness) that shows you the
venue to His servanthood (‘abûdîyyat; 1:5), and demands that you

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strive hard as you tread on this path in order to attain His nearness and
attention (29:69). The Holy Prophet (pbuh), while referring to the
seven verses of al-Fâtihah, said, “Allâh says, I have divided the
Prayer (al-Salât) equally between Me and My servant. Half for Me
and half for My servant, who may get from Me what he asks.”
Referring to al-Fâtihah, Allâh said, “When My servant says, With the
Name of Allâh, the Most Gracious, the Ever Merciful (1:1), My
servant is remembering Me. When My servant says, All type of perfect
and true praise belongs to Allâh alone, the Lord of the worlds (1:2),
My servant is praising Me. When My servant says, The Most
Gracious, the Ever Merciful (1:3), My servant is glorifying Me. When
My servant says, Master of the Day of Requital (1:4), My servant has
yielded himself to My Judgment.” This is the first half of al-Fâtihah,
which relates to Allâh and belongs to Him. Allâh said, “Then the
servant says, (Lord!) You alone do we worship, and You alone do we
implore for help (1:5). This is shared between Me and My servant.
When My servant says, Lead us to the exact right path till we reach
the goal, The path of those on whom You have bestowed (Your)
blessings, those who have not incurred (Your) displeasure, and those
who have not gone astray (1:6–7), these words are reserved for My
servants, who may have whatever they ask” (transmitted by Abû
Muslim). Thus, the verses 6-7 of al-Fâtihah are for the servant of
Allâh alone as the first four verses were for Allâh alone. Based on the
foregoing, then, you may realize the necessity of reciting the verses of
al-Fâtihah in all ritual Prayers. Allâh says, “Different however is the
case of those devoted to the Prayers, those persons who remain
constant and steadfast in their Prayers” (70:22–23). Here you should
ponder over verses 70:22–35 to understand what the differences are
and what status shall be granted as a reward of these differences.
The rituals of formal Prayer (al-Salât) are both internal and external
by virtue of the words and actions. When performed properly and
regularly, “al-Salât restrains (its observer) from indecency and
abominable things and loathsome deeds and from all that runs
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counter to reason” (29:45). Its gesticulations are the outward

manifestation of your inner yearnings and longing for your Master.
This does not mean, however, that if these postures were not enacted,
Allâh would not know of your inner yearnings. He knows you better
than you know yourself.

‫ﻮﻥ ﺃُ ﱠﻣﻬَﺎﺗِ ُﻜ ْﻢ ۖ◌ ﻓَ َﻼ‬

ِ ُ‫ﺽ َﻭﺇِ ْﺫ ﺃَﻧﺘُ ْﻢ ﺃَ ِﺟﻨﱠﺔٌ ﻓِﻲ ﺑُﻄ‬ ِ ْ‫ﻫُ َﻮ ﺃَ ْﻋﻠَ ُﻢ ﺑِ ُﻜ ْﻢ ﺇِ ْﺫ ﺃَﻧ َﺸﺄ َ ُﻛﻢ ﱢﻣﻦَ ْﺍﻷَﺭ‬
ٰ‫ﺗُﺰَ ﱡﻛﻮﺍ ﺃَﻧﻔُ َﺴ ُﻜ ْﻢ ۖ◌ ﻫُ َﻮ ﺃَ ْﻋﻠَ ُﻢ ﺑِ َﻤ ِﻦ ﺍﺗﱠﻘَﻰ‬
“He knows you full well (since) when He created you from the
earth and when you were embryos in the wombs of your mothers.
So make no pretensions to the purity of your souls. It is He Who
knows best who (truly and fully) guards against evil” (53:32).
Al-Salât is an outward expression of the cords that are connected to
your inner self. Therefore, it is just not possible that while there is a
yearning and passion in the depths of your heart, there would be no
corresponding outward manifestation of these inner conditions. Al-
Salât is also the Prayer of your spirit (nafs ‫)ﻧﻔﺲ‬. Your human spirit
(nafs) also has a need to bow and prostrate before its Master.
Therefore, bowing and prostration of the spirit must be manifested in
external form, because there is a connection between substance and
form of the body and the soul. If the two do not correspond, then there
is little benefit to the Prayer.
Allâh says, ِ‫ﷲ‬‫“ ﻓَﺄ َ ْﻳﻨَ َﻤﺎ ﺗُ َﻮﻟﱡﻮﺍ ﻓَﺜَ ﱠﻢ َﻭﺟْ ﻪ ُ ﱠ‬so whatsoever way you may turn (you
will find) there is Allâh’s attention (2:115). “He is with you wherever
you may be,” ‫( َﻭﻫُ َﻮ َﻣ َﻌ ُﻜ ْﻢ ﺃَ ْﻳﻦَ َﻣﺎ ُﻛﻨﺘُ ْﻢ‬57:4), signifying that you can perform
the acts of worship anyplace, even in the houses of worship of
unbelievers, provided that you are attending to Allâh alone and not to
any other deity, and that the place of worship is clean for your
prostrations. It matters not if you pray in a synagogue, a church, or a
temple, because it is you who are speaking to your Exalted Creator,

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and you are following His Divine Law, not following the law of
whoever may be the caretaker of the building you worship in.
Some might balk with offering Prayer on the dust of the earth. Allâh
made the earth submissive to you, you walk on it, and He commands
you to place on that very earth the noblest part you have— that is,
your face. The face of the earth and the face of the servant are joined
in prostration. The earth is neither inferior, nor is the one who has
placed his face on the earth superior, anymore. In this state of
abasement and self-negation, you are nearer to Allâh than you are in
any other state.
The Command, “So stand you upright, as you have been commanded”
َ‫;ﻓَﺎ ْﺳﺘَﻘِ ْﻢ َﻛ َﻤﺎ ﺃُ ِﻣﺮْ ﺕ‬11:112), refers to the standing position in the formal
Prayer (iqâma). Allâh has prescribed the state of standing before Him
for Divine Conversation with Him, because of His Attribute of al-
Qayyûm (the Self-Existing, whose Essence Suffices for His Self-
Existence). Your access to this Attribute is in proportion to your
detachment from everything that is not Allâh.
While standing before Him (iqâma ‫)ﺇﻗﺎﻣﺎ‬, you utter only what your
Lord has taught you to say - the Words of al-Fâtihah. Your standing
(iqâma) soon transitions into bowing (rakû‘ ‫)ﺭﻛﻮﻉ‬. Once again, the
rising after the rakû‘ is yet another iqâma. This iqâma is the position
to be taken before the ultimate humility, the prostration. You can
prostrate into humility only from an otherwise firm iqâma (standing
position) before. When humility gushes forth from a humbled self
while prostrated, then that is not only basic humility but truly a melted
ego before none but the All-Mighty. Jalâl al-Dîn Rûmî said, “The
purpose of ritual Prayer is not that you should bow and prostrate
yourself all the day. Its purpose is that you should develop a prayerful
attitude, maintaining the spiritual state obtained in Prayer at all times,
whether asleep, or awake, at work or rest, you should always
remember Allâh, you should be one of those who are constantly at

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their Prayers” (Rûmî in Fîhi ma Fîhi). The Holy Prophet (pbuh) said,
“There is no Prayer without the presence of heart.”
Allâh addresses human beings in their totality, both in their outer and
in their inner selves. Therefore, your outward cleanliness when you
stand for Prayers is emphasized (4:43; 5:6). The inner spiritual
purification can be achieved either through the source of life, which is
water, or through an element of life, which is dust (5:6). Every rule of
the Divine Law, such as washing before Prayers, has a transformative
effect on the soul, and that includes every aspect of ablution, such as
the washing of your hands, face, and feet and the rinsing of your
mouth. Washing your hands inwardly means abandoning that which is
required to be abandoned. It is to forgo what your hands possess of
worldly things from which they are permitted to abstain. The inner
meaning of washing your face corresponds to the washing of your
heart for divine reception. Washing your feet would correspond to
moving your feet to leave for such obligatory acts as going to Prayers
and your not moving among people with pride but with moderate gait.
Rinsing your mouth corresponds to cleansing the utterances of your
tongue. Thus, the outward cleansing has a literal meaning for your
body but a figurative and causative meaning of inward hygiene for
your soul. You move from the outer sensory act to the inner spiritual
act, and not vice versa.
Formal Prayer (al-Salât) has been termed a centerpiece of all worship,
and du‘â (supplication, or call for help) is the keystone of al-Salât.
When you bow and prostrate yourself before Allâh with perfect
conviction, immersed in deep love, full of hope, in extreme devotion,
with a full resolve of loyalty, eliminating all types of heedlessness,
shunning vanity, and advancing towards Him fully conscious, your
Salât not only come to fruition, but you come close to Allâh. Salât
prayer that is taught to Muslims, in its perfect form with all its
gesticulation of bowing and prostrating, is a euphoric, ecstatic state.
Through Salât prayer you fathom the existence of Allâh, and you

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recognize with perfect certitude that He is here and He is

Omnipresent.
The Morning Prayer (al-Fajr ‫ ) ْﺍﻟﻔَﺠْ ﺮ‬is characterized by “the regular
recital of the Qur’ân at dawn,” because the Holy Prophet (pbuh),
under divine inspiration, used to lengthen his recitation then. Such
recitation of the Holy Qur’ân is called mashhûdan (‫) َﻣ ْﺸﻬُﻮﺩًﺍ‬, meaning
that it is “acceptable or witnessed by Allâh,” corresponding to the
concentration of mind and thought at this time. Allâh says:

‫ﻖ ﺍﻟﻠﱠﻴ ِْﻞ َﻭﻗُﺮْ ﺁﻥَ ْﺍﻟﻔَﺠْ ِﺮ ۖ◌ ﺇِ ﱠﻥ ﻗُﺮْ ﺁﻥَ ْﺍﻟﻔَﺠْ ِﺮ‬ ِ ُ‫ﺃَﻗِ ِﻢ ﺍﻟﺼ َﱠﻼﺓَ ﻟِ ُﺪﻟ‬
ِ ‫ﻮﻙ ﺍﻟ ﱠﺸ ْﻤ‬
ِ ‫ﺲ ﺇِﻟَ ٰﻰ َﻏ َﺴ‬
‫َﻛﺎﻥَ َﻣ ْﺸﻬُﻮﺩًﺍ‬
“Observe Prayer at the declining and paling of the sun, on to the
complete darkness (in diverse hours) of the night, and recite the
Qur’ân at dawn. Verily, the regular recital (of the Qur’ân) at
dawn is (especially) acceptable (to God) and witnessed (by the
angels)” (17:78).
Thus, the Morning Prayer becomes a means of attaining deeper insight
into the realm of spiritual truths and of achieving communion with all
that is holy. Imâm Ibn al-Fadzal Muhammad Râzî said that the
“witness” (mashhûd, ‫ ) َﻣ ْﺸﻬُﻮﺩ‬to which the Holy Qur’ân refers here is
the spark of God that illuminates the human soul (rûh). It heightens its
inner perception at the time when the darkness and stillness of night
begins to give way to life, just as the light of the day gives light to the
darkness and removes it.
Then there is a Supererogatory (tahajjûd ‫ )ﺗﻬﺠٌﺪ‬Prayer, which you do
after getting up from sleep (17:79). This is the best time for Divine
Discourse (17:79; 32:16; 73:2). Such are the Prayers of lovers of
Allâh, and of those who possess divine secrets and hidden knowledge
(- sirr alûhîyyat ‫) ِﺳ ٌﺮ ﺇﻟﻮﻫﻴﺖ‬. As Hâfiz put it so eloquently: “The moon
starts singing when everyone is asleep and the planets throw a bright
robe around their shoulders, and whirl up close to her side. Once I

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asked the moon, Why do you and your sweet friends not perform like
that to a larger crowd? The whole sky chorus responded, The
admission price to hear the lofty minstrels speech of Love is
affordable only to those who have not exhausted themselves dividing
God all day and now need rest.” Someone said: “Faith is like the bird
that feels the light and sings when the dawn is still dark”. There are
moments in this Prayer and worship where there is ascension of the
human soul to experience the divine signs in ‘Âlam-i-mithâl; therein
are the moments when the Exalted One descends from His Throne
(20:5; 23:86) to the nearest heaven to greet those who are yearning for
Him. This is the time when your human soul draws near to its Creator.
Adhân ‫ ﺁﺫﺍﻥ‬is the call to the formal five daily Prayers and the Friday
Prayer (62:9). This call is the announcement of the arrival of the time
of ritual Prayer. It is also a notification of Divine Self-Disclosure, so
that the human soul may have an opportunity to purify itself and
prepare itself to come close to its Lord. Iqâma (standing up before the
beginning of the Prayer) is the invitation for Divine Conversation. In
iqâma you stand upright with folded hands, just as you will stand
before your Lord on the Day of Judgment. When you are submerged
in this state of worship, you experience a previously unknown
pleasure. It is in this state that you speak out:

َ‫ﺎﻱ َﻭ َﻣ َﻤﺎﺗِﻲ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ َ ‫ﻗُﻞْ ﺇِ ﱠﻥ‬

َ َ‫ﺻ َﻼﺗِﻲ َﻭﻧُ ُﺴ ِﻜﻲ َﻭ َﻣﺤْ ﻴ‬
“Surely, my Prayer and my sacrifice and my living and my dying
are all for the sake of Allâh, the Lord of the worlds” (6:162).

Objections against the institution of Prayer

There are many who doubt the effect of ritual or formal Prayer. From
their doubtful minds come many objections against the institution of
Prayer; essentially, they say that these Prayers are said in vain, that
they have no effect. Evidently, such sceptics assert that no sooner do

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you give Him a command than He obligingly must carry it out.

However, you must never forget that Allâh is your Master, not your
servant, not an underling who must give you whatever you ask of
Him. The condition imposed by Allâh is that your supplications
should be presented before Him with great intensity and with sincerity
in a way, which “pleases” Him:

ُ ‫ﺑَﻞْ ﺇِﻳﱠﺎﻩُ ﺗَ ْﺪ ُﻋﻮﻥَ ﻓَﻴَ ْﻜ ِﺸ‬

َ‫ﻒ َﻣﺎ ﺗَ ْﺪ ُﻋﻮﻥَ ﺇِﻟَ ْﻴ ِﻪ ﺇِﻥ َﺷﺎ َء َﻭﺗَﻨ َﺴﻮْ ﻥَ َﻣﺎ ﺗُ ْﺸ ِﺮ ُﻛﻮﻥ‬
“Nay, but you will call upon Him alone (and pray to Him), then
He will, if He please, relieve (you) of that distress for (the
removal of) which you called upon Him” (6:41)
Unfortunately, Prayers and supplications are often not submitted with
the required earnest and requisite conditions. They may be on the lips,
but the heart is full of neglect, laziness, or pride, and the mind is busy
with mundane issues. Such cannot be called true Prayer; rather it is a
mere show of Prayer. Allâh admonishes such: “So woe to those who
Pray, but are unmindful of their Prayer (and ignore the spirit and aim
of it)” (107:4–5). Such is the practice of many, including the practice
of many self-declared spiritual leaders. You have to be aware of such
practices and such claimants. Allâh leads only those to the path of
success who strive in His way with all their heart, attention, and vigor.
Muslims are enjoined to pray five times a day, and the Holy Prophet
(pbuh) has taught us supplications for many occasions of life. Yet, for
your personal urgent needs, you need to engage in special Salât
Prayers. Repetition of memorized words of a certain Prayer in an
indolent, heedless, and careless manner, without proper conviction
and attention, cannot be truly termed as Prayer. Nothing can be
achieved without a strenuous striving. For the Salât Prayer to reach its
proper destination at the Exalted Threshold, and for you to become the
recipient of His gracious bounties, your hard work and focused
attention is required. To engage in Salât Prayer properly is like going
into a deathlike state as you read:
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◌ۚ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ َﺟﺎﻫَ ُﺪﻭﺍ ﻓِﻴﻨَﺎ ﻟَﻨَ ْﻬ ِﺪﻳَﻨﱠﻬُ ْﻢ ُﺳﺒُﻠَﻨَﺎ‬

“And those who strive hard in Our cause We will certainly guide
them in the ways that lead to Us” (29:69)
Would it be fair for someone who is full of vanity and pride, who
prays for show, who is sunk in laziness, sloth, neglect, and
carelessness, whose thoughts are occupied with worldly matters, to be
considered as deserving of his Lords bounties as one who strives in His
ways, who leaves his bed in the wee hours of the night, and who
engages in dhikr‫( ﺫﻛﺮ‬devotions aiming to Divine Remembrance and
Divine Discourse) with all his heart, with all his might, and with his
utmost efforts only for seeking Allâh’s pleasure, and whose Prayers
and his sacrifices, his living and his dying are all for the sake of Allâh,
the Lord of the worlds? (cf. 6:162).
Another objection raised against the institution of Prayer is that there
are many who never pray. They argue that there are atheists, who
never turn to God for the fulfilment of their needs and alleviation of
their suffering, and there are others who call upon already-dead people
for help. There are still others who do not believe in the doctrine of
the acceptance of Prayer and are wholly dependent on worldly plans
and stratagems for the solution to their difficulties. Yet, the sceptics
say, the problems of such people are also solved. Therefore, a natural
question arises: What is the difference between those who never pray
(or who pray to dead people), and those who call upon Allâh for help?
The answer to this question is in the verse with which a Muslim starts
his Prayer, namely: “With the name of Allâh (Who is) al-Rahmân and
(Who is) al-Rahîm.” In other words, Allâh’s Mercy manifests itself in
two ways: the way of Rahmân and the way of Rahîm. His Attribute of
Rahmânîyyat necessitates that He bestow His bounties, His Mercy,
and His kindliness without your asking for them. His Attribute
Rahîmîyyat, however, comes into play in response to your asking for
something. Allâh’s Grace and kindness (Rahmânîyyat) is for

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everyone, irrespective of his caste, creed, colour, or religion, in the

same way that the warmth of His sun is the same for everyone. Those
who do not pray get a share from the divine bounties of Rahmânîyyat
that are for everyone, but remain deprived of His bounties that come
from His Attribute of Rahîmîyyat, His special Mercifulness. When the
Prayers of the sincere believer are accepted out of His special
Mercifulness, and when the supplicant is informed from Allâh that the
plans of his enemies against him shall fail, then any and all efforts on
the part of his opponent will be in vain.
There are some, though they believe in the existence of God and
concede that He grants blessings and bounties, hold the view that
there is no necessity of supplicating and petitioning Allâh for the
solution to their problems, because they are saying, in effect, “He is
All-Knowing, All-Aware, Beneficent, and Merciful, and thus He is
even more aware of our problems and our troubles. To pray to Him
would be telling Him what He already knows.” In such people are
hidden traits of vanity and haughtiness. Again, for the attainment of
those bounties of Allâh that are related to His Attribute Rahmânîyyat,
there is no need for Prayers and supplications, because everyone is
granted them without asking. Such have no knowledge of the
sweetness and the beauty of the of those bounties that come from His
Attribute of Rahîmîyyat that is reserved for those who ask and beg.
Those who negate the efficacy of formal Prayer are denying Allâh’s
Powers over everything. They consider that all events are happening
at “random,” or by “nature.” They apparently forget that Allâh has
invested Prayer with powerful effects, more effective than the dousing
effect of water on fire. They are mistaken who imagine that Prayer has
nothing to do with the fulfilment of their needs, or that the institution
of Prayer is an unfounded notion coming from a superstitious mind, or
that it is a dogma. On the contrary, it is a tried-and-true prescription.
Some people believe that Prayer is nothing but an act of worship, that
it would perhaps earn a reward in the hereafter. The notion those
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rituals Prayers are only for the hereafter, that they have no effect in the
present world, is incomplete and inconsistent. If Prayers were
ineffective in this world, what logical argument would you have for it
being effective in the hereafter? It should be noted here that Allâh has
given you in the Holy Qur’ân historical examples of people whose
Prayers were granted. Miracles were manifested at their hands. Allâh
not only accepted their Prayers but also spoke to them and revealed
the future to them. Who else but He can answer the call of the
afflicted person and remove his distress? (27:62) Would it be equally
befitting that a careless person, who never prays, should benefit from
His Grace and His Mercy to the same extent as another who seeks His
pleasure and His attention and His favours with all his heart, with
great striving and sincerity, standing before Him in the greater part of
the night, immersed in awe? (73:20).
Sometimes it happens that Allâh in His Perfect Wisdom has accepted
the Prayer of the supplicant in a manner that is appropriate for the
supplicant, yet that person out of ignorance has not recognized the
subtle bounties of the Lord, for he does not have that deep perception
of the circumstances of the matter, nor is he aware of the fine spiritual
realities. He says:

‫َﻭ َﻋ َﺴ ٰﻰ ﺃَﻥ ﺗَ ْﻜ َﺮﻫُﻮﺍ َﺷ ْﻴﺌًﺎ َﻭﻫُ َﻮ ﺧَ ْﻴ ٌﺮ ﻟﱠ ُﻜ ْﻢ ۖ◌ َﻭ َﻋ َﺴ ٰﻰ ﺃَﻥ ﺗُ ِﺤﺒﱡﻮﺍ َﺷ ْﻴﺌًﺎ َﻭﻫُ َﻮ َﺷﺮﱞ‬
َ‫ﷲُ ﻳَ ْﻌﻠَ ُﻢ َﻭﺃَﻧﺘُ ْﻢ َﻻ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
‫ﻟﱠ ُﻜ ْﻢ ۗ◌ َﻭ ﱠ‬
“But it may be that a thing is hard upon you though it is (really)
good for you, and it may be that you love a thing while it is bad
for you. Allâh knows (all things) while you do not know” (2:216)
If a thing asked for would be harmful to you, Allâh’s non-acceptance
of such a Prayer is in fact tantamount to His acceptance of it.
Consider, for example, how a child who, in ignorance, wants to catch
hold of a flame of fire because he is attracted by the flames brilliance.
In spite of his cries, would a prudent mother allow him to do so?

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Many of your desires may lead to pitfalls, but Allâh can save you by
His refusals; His great Mercy can protect you from the perils of your
weak or misguided desires and can constantly provide you with great
unasked-for gifts.
Notion of Predestination

Supplication and the doctrine of ritual Prayers is brought into question

by those who believe that whatever is going to happen is
predetermined and must happen, and those things that are not going to
happen are predestined not to happen, a conclusion that renders moot
the issue of Prayer or supplication. The answer to this is that laws of
nature govern all affairs in this universe, and you, too, despite your
volition, are deriving great benefits from these predestined laws. Your
safety in the air and water and your means of comfort all depend on
the consistency of these predestined laws. Hence, predestination is
dominant and covers every affair, yet predestination does not mean
nullifying all knowledge or discrediting all means. If you, using your
free will, put your hand into fire, would it be in order for an onlooker
to say that if it is decreed that your hand would remain unharmed, it
will remain unharmed?
Anyone who thinks that an objective can be achieved without the use
of means, spiritual or physical, is, in fact, negating the Wisdom of
Allâh and denying His measures, His Laws, His Decrees, and His
taqdîr‫ﺗﻘﺪﻳﺮ‬. Allâh, the High, has tied His divine measures and decrees
to certain causative agents, and these causative agents share intricate
links with one another. Yet, He has also created means and sources of
averting the consequences of these causes. In the case of a lethal
illness, the outcome can be different, either by relying only on
predestination and not seeking treatment or by going to a physician in
order to cure the disease. Relying on predestination (taqdîr, kismet)
makes the science of medicine useless. In this example, proponents of

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predestination contradict themselves when they refuse the predestined

effect of a cure by not seeking it.
Hence, in spite of your faith in predestination, if you rely on good
medicine and you find that medicines are not without effect, then why
should you deny the effects of Prayer? To concede that a certain
antibiotic will kill bacterial infections if used but not to accept that
passionate and humble supplications to Allâh, full of high resolve, can
be effective would be an unfair discrimination. In simple words,
taqdîr (predestination) is Allâh’s Law, His Intention, His Knowledge,
and His Decree that if you are thirsty and you drink water, your thirst
will be quenched, that if you are hungry and you eat food, your hunger
will be satisfied, and that if you are in difficulty and you pray, your
sufferings will be alleviated. It has always been Allâh’s Law that
humble and tearful supplications made to Him are bound to provoke a
response from Allâh’s Mercifulness. The doctrine of prayer is brought
into question by those who believe that whatever is going to happen is
predetermined and must happen, and that things that are not going to
happen are predestined not to happen, a conclusion that renders moot
the issue of prayer. The answer to this is that laws of nature govern all
affairs in this universe, and we all, despite our volition, are deriving
great benefits from these predestined laws. Our safety in the air and
water and our means of comfort all depend on the consistency of these
predestined laws. Predestination is dominant and covers every affair,
yet predestination does not mean nullifying all knowledge or
discrediting all means. If out of your free will, you put your hand into
fire, would it be in order for an onlooker to say that if it is decreed that
your hand would remain unharmed, it will remain unharmed?
Anyone who thinks that an objective can be achieved without the use
of means, spiritual or physical, negates the Wisdom of Allâh and
denies His measures, His Laws, His Decrees, and His taqdîr. Allâh,
the High, has tied His divine measures and decrees to certain
causative agents, and these causative agents share intricate links with

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one another. Yet, He has also created means and sources of averting
the consequences of these causes. Even in the case of a lethal illness,
the outcome can differ. Someone might either rely solely on
predestination and not seek treatment or visit a physician in order to
cure the disease. Relying on predestination (taqdîr, kismet) would
make the field of medicine useless, which is an absurd proposition. In
this example, proponents of predestination contradict themselves
when they refuse the predestined effect of a cure by not seeking it.
If despite someone’s belief in predestination he takes medicine when
in bad health, finding that they can be helpful, then such a person
recognizes through his behaviour that his actions do have effects.
Then why would that same person deny the effects of prayers
claiming the outcome is determined anyway on grounds of
predestination? To concede that a certain antibiotic will kill bacterial
infections if used but not to accept that passionate and humble
supplications to Allâh, full of high resolve, can be effective would be
an unfair discrimination. In simple words, taqdîr (predestination) is
Allâh’s Law, His Intention, His Knowledge, and His Decree that if
you are thirsty and you drink water, your thirst will be quenched, that
if you are hungry and you eat food, your hunger will be satisfied, and
that if you are in difficulty and you pray, your sufferings will be
alleviated. It has always been Allâh’s Law that humble and tearful
supplications made to Him are bound to provoke a response from
Allâh’s Mercifulness.
There are two types of predestination: One type is predestination that
cannot be averted, since it is a part of Divine Law—death, for
example. The other is the predestination that can be averted with the
help of Prayer and Divine Will—for example, access to water, food,
and medicinal cures, as previously cited. There is a saying of the Holy
Prophet (pbuh) concerning Prayer and destiny: “The Prayer can avert
the Hand of Destiny.” Both words, taqdîr (predestination) and qudrat
(absolute Divine Power), have the same root, qadara ‫ﻗَﺪَﺭ‬, which means

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“to decree” or “to decide.” Allâh is al-Qâdîr, the All-Determiner,

Who made and determined everything according to His measure. He
says: َ‫“ ﻓَﻘَ َﺪﺭْ ﻧَﺎ ﻓَﻨِ ْﻌ َﻢ ْﺍﻟﻘَﺎ ِﺩﺭُﻭﻥ‬Thus did We determine, and how good We are
at determining!” (77:23). This does not mean that after Allâh had
made this universe from His qudrat His Power and Determination,
and after He had laid down the laws under which the universe must
operate (taqdîr), He became bereft of all authority and fell into a
slumber and left every affair to His laws. Allâh’s Sovereignty and His
full control continue to be exercised over His creation at every
moment. Hence, to deny the effect of Prayer is to deny His control
over His own laws. Prayer, as an attracting and intervening force, is a
part of His Plan (taqdîr), and like other laws, it can become a means
of achieving your objectives. Everything responds instantly to His
Call, and controlling the strings of all laws lies in His Hands.

‫ﻖ َﻣﺎ ﻳَ َﺸﺎ ُء ۚ◌ َﻭ ﱠ‬
‫ﷲُ َﻋﻠَ ٰﻰ ُﻛﻞﱢ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ُ ُ‫ﺽ َﻭ َﻣﺎ ﺑَ ْﻴﻨَﻬُ َﻤﺎ ۚ◌ ﻳَ ْﺨﻠ‬ ِ ‫ﺎﻭﺍ‬ ُ ‫َﻭ ِ ﱠ¶ِ ُﻣ ْﻠ‬
َ ‫ﻚ ﺍﻟ ﱠﺴ َﻤ‬
‫َﺷ ْﻲ ٍء ﻗَ ِﺪﻳ ٌﺮ‬
“To Allâh belongs the sovereignty of the heavens and the earth
and all that lies between the two. He creates what He will, for He
is the Possessor of full power to do all that He will.” (5:17).

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Dhikr-i-Ulûhîyat

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ْﺍﺫ ُﻛﺮُﻭﺍ ﱠ‬

‫ﷲَ ِﺫ ْﻛﺮًﺍ َﻛﺜِﻴﺮًﺍ‬
“O Believers! Remember Allâh with much remembrance” (33:41)
Thus, the Command of dhikr ‫ ِﺫ ْﻛﺮ‬is for the believers. Dhikr ‫ ِﺫ ْﻛﺮ‬,
derived from dhakara ‫ ِﺫ ْﻛﺮ‬, literally means to remember and mention
someone. If you are in love with someone, you remember and mention
that person again and again. He says:

‫ﻓَ ْﺎﺫ ُﻛﺮُﻭﺍ ﱠ‬

ً‫ﷲَ َﻛ ِﺬ ْﻛ ِﺮ ُﻛ ْﻢ ﺁﺑَﺎ َء ُﻛ ْﻢ ﺃَﻭْ ﺃَ َﺷ ﱠﺪ ِﺫ ْﻛﺮ‬
“...remember Allâh with praises as your lauding of your parents
or yet more earnest devout lauding” (2:200)
To remember someone is an expression of love similar to the love you
have for your parents, or even stronger and more earnest. Ibn Manzûr,
in his monumental Lisân al-‘Arab, writes that dhikr, in religious
terminology, is thankfulness and obedience; dhikr is the glorification
of the Lord and is the invocation of Him. Dhikr is also reciting and
pondering over the verses of the Holy Qur’ân (3:58; 12:104; 15:9;
16:44; 36:69) and dhikr is enjoining good, and rejecting evil”.

َ َ‫ﻗَ ْﺪ ﺃَ ْﻓﻠَ َﺢ َﻣﻦ ﺗَﺰَ ﱠﻛ ٰﻰ َﻭ َﺫ َﻛ َﺮ ﺍ ْﺳ َﻢ َﺭﺑﱢ ِﻪ ﻓ‬

‫ﺼﻠﱠﻰ‬
Verily, that person who purifies himself truly will succeed (both
in this life and in the Hereafter), And remembers and extols the
name of his Lord and offers Prayers (87:14)

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Thus, dhikr is part of divine worship. Dhikr of Allâh is to remember

and reflect over Allâh’s Names and invocate His favours and
blessings, and to glorify and pay homage to Him (7:206). Dhikr of
Allâh is to bring to our consciousness His Attributes that subsist in
His Eternal Light; remembering and reflecting over them in our mind
with humility and awe (7:205). It is the repeated confession that Allâh
is our true Lord, who is Rabb al-‘Âlamîn َ‫ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬- the Creator,
Sustainer and Evolver of all the worlds of matter and spirits. He is Al-
Rahmân ُ‫ ;ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬all the mainstay of life proceeds from His
Rahmânîyyat and all, good or bad, are benefiting from it according to
their needs and capacities. He is Al-Rahîm ‫ ;ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬the One Who causes
good results to follow on good deeds, and would not nullify anyone’s
work and labour, and He is Mâlik-i-Yaum al-Dîn ‫ﻚ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳ ِﻦ‬
ِ ِ‫ – َﻣﺎﻟ‬Master
of the Day of Judgment. He can forgive or give more than the due and
show mercy wherever and in whatever manner He may like. He is
Mâlik ‫ﻣﺎﻟﻚ‬, He has full authority to dispense reward or punishment as
he may determine. There is no room for anyone to object or find fault
with that what He decides and why He decides. He is not the judge
who is under obligation to decide and announce his verdict under
some law. He is free from all such obligations.
The remembrance of Allâh is not limited to the acts of ritual Prayer, as
the verses 87:14-15 and 3:191–192 inform us:

ِ ‫ﷲَ ﻗِﻴَﺎ ًﻣﺎ َﻭﻗُﻌُﻮﺩًﺍ َﻭ َﻋﻠَ ٰﻰ ُﺟﻨُﻮﺑِ ِﻬ ْﻢ َﻭﻳَﺘَﻔَ ﱠﻜﺮُﻭﻥَ ﻓِﻲ ﺧَ ْﻠ‬
‫ﻖ‬ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺬ ُﻛﺮُﻭﻥَ ﱠ‬
ِ ‫ﺍﺏ ﺍﻟﻨﱠ‬
‫ﺎﺭ‬ َ ‫ﺎﻁ ًﻼ ُﺳﺒ َْﺤﺎﻧَﻚَ ﻓَﻘِﻨَﺎ َﻋ َﺬ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ َ‫ﺽ َﺭﺑﱠﻨَﺎ َﻣﺎ ﺧَ ﻠَ ْﻘﺖَ ﻫَ ٰـ َﺬﺍ ﺑ‬ ِ ‫ﺎﻭﺍ‬َ ‫ﺍﻟ ﱠﺴ َﻤ‬
ُ‫ﺎﺭ ﻓَﻘَ ْﺪ ﺃَ ْﺧﺰَ ْﻳﺘَﻪ‬
َ ‫َﺭﺑﱠﻨَﺎ ﺇِﻧﱠﻚَ َﻣﻦ ﺗُ ْﺪ ِﺧ ِﻞ ﺍﻟﻨﱠ‬
“These are the persons who remember Allâh standing, and
sitting and (lying) on their sides and reflect upon the creation of
the heavens and the earth (and say,) Our Lord! You have not
created (all) this in vain. Glory be to You, save us from the
punishment of the Fire. Our Lord! Whomsoever You cause to
enter the Fire, You have truly disgraced him.” (3:191–192)
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Istighfâr (- desire to suppress and cover up ones weaknesses) and

Taubah (repentance and turning to Allâh in all humility), are all form
of remembrance. If you do not worship Him and reflect over His
favours, if you do not glorify His Name and call on Him and prostrate
before Him, Allâh will not attend to you, because “Allâh is
Independent of the worlds” (3:97). If you want to know your place
with Allâh, you must find Allâh’s place in your heart and on your
tongue, in your remembrance. For certainly Allâh shall give
precedence to His servant in this world and in the hereafter according
to the precedence that the servant assigned to Allâh.
Dhikr is a means to rise to eminence (80:11-12). Therefore there is a
repeated exhortation in the Holy Qur’ân to dhikr‫( ﺫﻛﺮ‬7:205-206;
2:152; 87:15). Its practice underwent many elaborations beyond the
divine worship associated with ritual Prayer in solitude. These
elaborations included various body movements, music, meditations,
breathing, and repetitions of few religious words. All such trappings
are definitely not dhikr in a real sense, however. What is meant by
dhikr is explained in the Holy Qur’ân in the following words:

‫َﻀﺮﱡ ﻋًﺎ َﻭ ِﺧﻴﻔَﺔً َﻭ ُﺩﻭﻥَ ْﺍﻟ َﺠﻬ ِْﺮ ِﻣﻦَ ْﺍﻟﻘَﻮْ ِﻝ ﺑِ ْﺎﻟ ُﻐ ُﺪ ﱢﻭ‬ َ ‫َﻭ ْﺍﺫ ُﻛﺮ ﱠﺭﺑﱠﻚَ ﻓِﻲ ﻧَ ْﻔ ِﺴﻚَ ﺗ‬
‫ﺎﻝ َﻭ َﻻ ﺗَ ُﻜﻦ ﱢﻣﻦَ ْﺍﻟﻐَﺎﻓِﻠِﻴﻦَ ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ِﻋﻨ َﺪ َﺭﺑﱢﻚَ َﻻ ﻳَ ْﺴﺘَ ْﻜﺒِﺮُﻭﻥَ ﻋ َْﻦ‬ ِ ‫ﺻ‬َ ‫َﻭ ْﺍﻵ‬
َ‫ِﻋﺒَﺎ َﺩﺗِ ِﻪ َﻭﻳُ َﺴﺒﱢﺤُﻮﻧَﻪُ َﻭﻟَﻪُ ﻳَ ْﺴ ُﺠ ُﺪﻭﻥ‬
“Keep on remembering your Lord in your mind with humility and
awe and in a voice not loud, in the mornings and the evenings,
and do not be of the heedless. Verily, those who are near to your
Lord, (and feel His presence with them), do not wax too proud to
worship Him but they glorify Him and prostrate themselves in
obedience to Him” (7:205–206)
Thus, remembrance of Allâh must be with presence of mind, with no
discrepancy between your words uttered and your inner state. It must
be with humility and in a voice not loud (‫) ُﺩﻭﻥَ ْﺍﻟ َﺠﻬ ِْﺮ‬, in secrecy, and

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there are no fixed times for it. It should be a part of worship

accompanied with prostrations of ritual prayers. The dhikr of Allâh
involves remembering, reflecting, and invoking divine favours and
blessings, and glorifying and paying homage to Him (7:206).

◌ۖ ُ‫َﻭﺍﺻْ ﺒِﺮْ ﻧَ ْﻔ َﺴﻚَ َﻣ َﻊ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ َﺭﺑﱠﻬُﻢ ﺑِ ْﺎﻟ َﻐﺪَﺍ ِﺓ َﻭ ْﺍﻟ َﻌ ِﺸ ﱢﻲ ﻳ ُِﺮﻳ ُﺪﻭﻥَ َﻭﺟْ ﻬَﻪ‬
‫َﻭ َﻻ ﺗَ ْﻌ ُﺪ َﻋ ْﻴﻨَﺎﻙَ َﻋ ْﻨﻬُ ْﻢ ﺗُ ِﺮﻳ ُﺪ ِﺯﻳﻨَﺔَ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ۖ◌ َﻭ َﻻ ﺗُ ِﻄ ْﻊ َﻣ ْﻦ ﺃَ ْﻏﻔَ ْﻠﻨَﺎ ﻗَ ْﻠﺒَﻪُ ﻋَﻦ‬
‫ِﺫ ْﻛ ِﺮﻧَﺎ َﻭﺍﺗﱠﺒَ َﻊ ﻫ ََﻮﺍﻩُ َﻭ َﻛﺎﻥَ ﺃَ ْﻣ ُﺮﻩُ ﻓُ ُﺮﻁًﺎ‬
“Keep yourself attached to those who call upon their Lord
morning and evening, constantly seeking His pleasure, and do
not let your eyes turn away from them to pursue the glamour of
the present life and do not follow him whose heart We have
declared unmindful of Our remembrance.” (18:28)
Remembrance (dhikr) of Allâh is to bring into your consciousness His
Attributes, which subsist in His Eternal Light, remembering and
reflecting over them in your “mind with humility and awe” (7:205).
He promises to bestow on you His special favours (87:14-15).

‫ﻓَ ْﺎﺫ ُﻛﺮُﻭﻧِﻲ ﺃَ ْﺫ ُﻛﺮْ ُﻛ ْﻢ َﻭﺍ ْﺷ ُﻜﺮُﻭﺍ ﻟِﻲ َﻭ َﻻ ﺗَ ْﻜﻔُﺮُﻭ ِﻥ‬

“So glorify Me and I will grant you eminence and be thankful to
Me, and be not ungrateful to Me (for my favours to you)” (2:152)
Consider the rank and the sublimity of dhikr, and to the degree of
dignity that it brings to the one who obeys His Command “glorify
Me!” ‫ﻓَ ْﺎﺫ ُﻛﺮُﻭﻧِﻲ‬. What great honour is bestowed upon you when the
Exalted and the Supreme Lord, says: “I will grant you eminence”
‫ﺃَ ْﺫ ُﻛﺮْ ُﻛ ْﻢ‬, and when He bestows His special favours on you for
remembering Him, He reminds you to “be not ungrateful” ‫ َﻭﺍ ْﺷ ُﻜﺮُﻭﺍ ﻟِﻲ‬.
Divine Remembrance (dhikr) has guided many to a state of holy life.
It can be said that the Light of Allâh’s acceptance has been
engendered in them, and that their faces reflect the Light of Divine

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Glory (80:38–39). Such beaming and smiling faces have appeared in

every age among the followers of the path prescribed by Him.
Whosoever remembers and glorifies Allâh sits with Allâh and Allâh
with him. Now, the one who in the presence of Him and are
perceptive will be able to see his Companion with his inner eye. If he
cannot see Him, then at least he is worshipping Him and he is in
Divine Discourse with Him. And if he is worshipping Him, he should
be able to see Him. He can also listen to Him, since he is in Divine
Discourse with Him. Shiblî once said: “I Remember You, O Allâh!
Not because I ever forgot You, but because Your name comes off my
tongue. Without the ecstasy of Your remembrance, I nearly died of
yearning. When the ecstasy showed me that You were near, my heart
within me became restless. I witnessed that You exist in every place. I
perceived something known near me without seeing it and my heart
found its peace.” Thus, remembering Allâh is not to recall Him
because you had forgotten Him, but it is an expression of adoration, a
means to fly towards a secret sky and to make fall a hundred veils that
had hidden Him. Ibn al-‘Arabî said: “For the sight, it is vision at the
time of remembrance and contemplations. At the time of the discourse
with Allâh, it is the hearing of the ear. Look at Him with the eye of
union, and you shall find Him.” So listen carefully to what He might
be saying in response to your acts of worship. It is said that no angel
presents to Allâh the act of remembrance, because no angel has any
awareness of it when Allâh’s servant is engaged in dhikr. It is a secret
between the servant and Allâh, the Glorious.
You will one day stand before your Lord, waiting for His Judgment.
Then, on that Day, the forgetful souls shall finally remember: “But of
what (avail) will their abomination be to them (and how will they be
able to repent) when it actually comes upon them (all of a sudden)”
( ‫ﻓَﺄَﻧﱠ ٰﻰ ﻟَﻬُ ْﻢ ﺇِ َﺫﺍ َﺟﺎ َء ْﺗﻬُ ْﻢ ِﺫ ْﻛ َﺮﺍﻫُ ْﻢ‬, 47:18), says Allâh. “Time is passing, and
abundant water from the river of His Love is flowing away. The
thirsty and the forgetful should therefore dip their empty jug into the
vast and sweet ocean of His love. When the jug becomes heavy, they
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shall know with certainty that some water has gone into the jug that
will save them” (Rumî), and finally and above all

ْ ‫ﷲِ ﺗ‬
ُ‫َﻄ َﻤﺌِ ﱡﻦ ْﺍﻟﻘُﻠُﻮﺏ‬ ‫ﺃَ َﻻ ﺑِ ِﺬ ْﻛ ِﺮ ﱠ‬
“It is in the remembrance of Allâh alone that the hearts really
find peace” (13:28)

WHAT IS TRUST IN GOD?

Tawakkul

َ‫ﷲِ ﻓَ ْﻠﻴَﺘ ََﻮ ﱠﻛ ِﻞ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥ‬

‫َﻭ َﻋﻠَﻰ ﱠ‬
“In Allâh should the believers put their trust” (14:11).
To put ones trust in Allâh is a Divine Command for the believers.
Trust (tawakkul) in Allâh pertains to belief (imân), and belief demands
confession (tasdîq) and certitude (yaqîn) in the following: “There is
no other, cannot be and will never be one worthy of worship but
Allâh” (37:35) and “No associate-partner has He” (6:163). This
requirement is repeated when you read: “in Allâh you should put your
trust when you are believers (in Him)” (5:23), and: “So in Allâh alone
let those put their trust who have learnt to put their trust in Him”
(14:12).
Tawakkul (trust) is derived from wakala ‫ﻭﻛﻞ‬, which means “to
empower an attorney” or “to commission someone to take care of
what is being entrusted.” The one who is entrusted is called wakîl (the

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trustee). The one who trusts his case needs to have a state of
confidence in his attorney before he commissions his case. His mind
should be at peace about the knowledge, aptitude, and qualities of his
trustee. He should be confident that there is no weakness or deficiency
in the wakîl whom he has selected to carry out the task that burdens
him. This state of confidence also demands that the wakîl is able,
eloquent, and flawless in speech and arguments; is rightly guided; and
has sympathy for the one whom he is representing. Without
compassion for the one who is entrusting him, even the most powerful
wakîl will be less concerned and interested, might not be fully
committed, and might even give up the case if difficulties arise during
the process. This implies that the client will certainly have varying
degrees of confidence and peace of mind, according to the different
levels of qualities regarding the wakîl. Allâh invites you to make Him
your Trustee (-wakîl). He says:

‫َﺰﻳ ٌﺰ َﺣ ِﻜﻴ ٌﻢ‬ ‫ﷲِ ﻓَﺈ ِ ﱠﻥ ﱠ‬

ِ ‫ﷲَ ﻋ‬ ‫َﻭ َﻣﻦ ﻳَﺘ ََﻮ ﱠﻛﻞْ َﻋﻠَﻰ ﱠ‬
“But (the truth of the matter is that) who so puts his trust in Allâh
finds that surely Allâh is All-Mighty, All-Wise.” (8:49)
Here Allâh refers to His Attributes of Might and Wisdom for the task
so that no doubt remains that He is the best choice, the only One in
Whom your trust can be placed. You will have the strength of trust
(tawakkul) in Allâh only when you are certain that Allâh understands
your problems and appreciates your uncomfortable situation. When
you are convinced of the perfection of Allâh’s Knowledge that He
comprehends your needs, that He has the Might and Authority to meet
all of them, that no other power surpasses the reach of His Power, and
that He is Merciful, it would be foolish not to entrust to Him your
affairs. In other words, your belief in Allâh’s Powers and your Faith
and confidence in His Mercy are the source spring of your trust
(tawakkul) in Allâh, Glory be to Him.

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Faith (imân ‫ )ﺇﻳﻤﺎﻥ‬is a state of certitude (yaqîn ‫ )ﻳﻘﻴﻦ‬in the Divine

Being. Your belief in God has its stages. Its initial, primitive stage is
the stage of observing and examining the objects that exist in nature,
which can be perceived by your five senses, and then reflecting on
their cause and source. This contemplation brings forth hints of
possible Divine Existence. When such hints become continuous and
are combined with sound knowledge as well as reflective thoughts,
additional evidence of the existence of Divinity emerges. After this,
an accumulative stage is reached, where you reflect on the enormity of
creation and the greatness and vastness of the Divine Kingdom (67:2–
5). A threshold is reached where you seek no further evidence, as you
become convinced of the Divine Existence and admit:

ِ ْ‫ﺕ َﻭﻓِﻲ ْﺍﻷَﺭ‬

‫ﺽ‬ ِ ‫ﺎﻭﺍ‬ ‫َﻭﻫُ َﻮ ﱠ‬
َ ‫ﷲُ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
“And He is Allâh Who alone (exercises every authority) in the
heavens and in the earth.” (6:3)

‫ﻴﺖ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬

ُ ‫ﺽ ﻳُﺤْ ﻴِﻲ َﻭﻳُ ِﻤ‬ ِ ‫ﺎﻭﺍ‬ ُ ‫ﻟَﻪُ ُﻣ ْﻠ‬
َ ‫ﻚ ﺍﻟ ﱠﺴ َﻤ‬
“The kingdom of the heavens and the earth belongs to Him. He gives
life and causes death” (57:2).
After this stage of belief is the irreversible state of confession (tasdîq),
which is followed by the stage of certitude (yaqîn) “that there is no
other, cannot be and will never be one worthy of worship other than
Allâh” (47:19). You are now aware of your duties towards your
Creator and His creation. Thereafter, you abide in obedience in actions
corresponding to these duties. The culminating name of all of these
stages when summed together is Faith (imân).
With spiritual advancement, you enter another stage, where you come
close to the knowledge of Divine Unity (Ahadîyyat). The Faith in
Divine Unity has its own stages: The lowest stage is when you merely
profess: Lȃ ilâha illȃ Huwa ‫ﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ‬,‫“ ﱠ‬There is no other worthy of

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worship but He,” but your heart may still be heedless, and this
profession often amounts to mere lip service. Sometimes your heart
may believe in associated gods as well. In the next higher stage, you
actually believe in your heart the Words of Divine Unity: La ilâha ill-
‫ﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﱠ‬,‫“ ﱠ‬There is no other, cannot be and will never be one
Allâh ُ‫ﷲ‬
worthy of worship but Allâh.” This appears to be the case with the
majority of the Muslim community.
The third stage is of those who bear witness: ‫َﻭﺇِﻟَ ٰـﻬُ ُﻜ ْﻢ ﺇِﻟَ ٰـﻪٌ َﻭﺍ ِﺣ ٌﺪ ۖ◌ ﱠﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ‬
‫ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦُ ﺍﻟ ﱠﺮ ِﺣﻴ ُﻢ‬, “And your God is One God, there is no other, cannot be
and will never be one worthy of worship but He, the Most Gracious,
the Ever Merciful” (2:163). Here you ache with the state of certainty
in your conviction: Lȃ ilâha ill-Allâh ُ‫ﷲ‬ ‫ﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﱠ‬,‫“ ﱠ‬there is no other,
cannot be and will never be one worthy of worship but Allâh,” and
your knowledge of His Graces and Mercifulness. While confessing
the Divine Unity, while admitting, and understanding His Attributes
of Mercy, you are already treading on the Illuminated Path of Allâh’s
guidance. You are consequent in religious practices and take pleasure
in ritual Prayer and worship. While doing so, you are constantly
striving hard to “draw near” to your Lord.
The fourth stage is the highest, the stage of those who have already
reached the threshold of Ahadîyyat ‫ ﺃﺣﺪﻳﺖ‬and are standing before their
Lord in great humility, with bowed heads. They see none but the
Divine in His absolute and unique Unity.
According to Imâm al-Ghazâlî, trust (tawakkul ‫ )ﺗﻮ ٌﻛﻞ‬in Allâh can be
achieved in the third stage by those who bear witness to the Divine
Unity while treading on the illuminated path of religious practices and
“drawing near” to their Lord. If you cannot find this third state of
certitude (yaqîn) in you, that amounts to a weakness in your Faith, in
your belief. There will be neither tranquillity nor peace in such a heart
and no trust. At the fourth and highest stage, however, it will not be
required that you to put your trust in Allâh, because Allâh will already
be taking care of all your affairs.
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Trust in Allâh also means giving up hope of whatever is in the hands

of human beings. Trust in Divine Providence is one of the stations of
those who have reached a state of certainty in their conviction: ‫َﻭﺇِﻟَ ٰـﻬُ ُﻜ ْﻢ‬
‫ﺇِﻟَ ٰـﻪٌ َﻭﺍ ِﺣ ٌﺪ ۖ◌ ﱠﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦُ ﺍﻟ ﱠﺮ ِﺣﻴ ُﻢ‬, “And your God is One God, there is
no other, cannot be and will never be one worthy of worship but He,
the Most Gracious, the Ever Merciful” (2:163). They know it for
certain that: “he who puts his trust in Allâh, He is sufficient for him
(to fulfil his needs)” (65:3).
When people say, “I put my trust in Allâh,” many would mean that
they could forgo provisions of action and planning and just lie in wait
for a divine decision. This is a stark misconception, however, since
appropriate planning and action are a crucial prerequisite for trust
(tawakkul). At the same time, you should do no planning and you
should undertake no activity before you put your trust in Allâh. The
authentic Advocate, who is Allâh, is the Creator of whatever power is
required for any action, and He is the One Who provides this Power.
Whosoever has this certainty (yaqîn) receives the exquisite reward.

SAINTHOOD IN ISLAM
Tasawwuf –- Walâyat –Muhaddathîyat

Tasawwuf ‫ﺗﺼﻮٌﻑ‬, walâyat ‫ ﻭﻻﺋﻴﺖ‬and muhaddathîyat ‫ ﻣﺤﺪﺛٌﻴﺖ‬are the

states and ranks (marâtib ‫ )ﻣﺮﺍﺗﺐ‬of those people who are imbued with
divine qualities. They tread on a path that is higher in rank than that of
believers. Their station as knowers of Allâh is higher than that of
many others. Nevertheless, they are all followers of the Holy Prophet

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(pbuh), and as followers, they cannot overtake the Leader. They

cannot be conceived of as a comprehensive class or as a subclass of
Prophets or apostles. They receive Divine Revelation, but not one of
them can be called nabî or rasûl in the sense generally understood by
the common Muslims.
Ibn Khaldûn wrote the following on tasawwuf ‫“ ﺗﺼﻮٌﻑ‬This knowledge
is a branch of the sciences of Sacred Law that originated within the
ummah. The path of such people had been the path of the early
Muslim community and its notables, of the Companions of the
Prophet (pbuh), of those who were taught by them, and of those who
came after them” (Ibn Khaldûn, al-Muqaddima [n.d. reprint, Makkah:
Dâr al-Bâz, original: 1397 AH / 1978 CE], 467). The ultimate goal in
tasawwuf is the love of God and Divine Communication with Him. A
Hadîth-i-Qudsî, as related by Imâm Bukhârî, Ahmad ibn Hanbal, Abû
Bakr al-Baihaqî, and others, discloses the central reality of
tasawwuf: “My servant keeps drawing nearer to Me with voluntary
works until I love him. And once I love him, I become his hearing,
with which he hears, his sight, with which he sees, his hand, with
which he seizes, and his foot, with which he walks. If he asks Me, I
will surely give to him, and if he seeks refuge in Me, I will surely
protect him” (Fath al-Bârî 11/340–341). The one who treads on the
path of tasawwuf is an aspirant to spiritual development, who submits
to the inner and the outer aspect of the Sunnah. He knows and
understands the essence of worship and abandonment of the mundane
life. He follows those who are models of God-Consciousness. They
learn Islamic sciences of the Qur’ân and its exegesis, traditions
(hadîth), and jurisprudence (fiqh ‫)ﻓﻘﻪ‬. Their souls are connected
through chains of divine scholars to the Holy Prophet (pbuh), who
was sent to bring creation closer to their Lord.
Your direct relationship with your Maker and the cultivation of this
relationship is tasawwuf. Ever since scholars began to speak about
Sufism and tasawwuf, they have defined it in many different ways,

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and over time many misconceptions have arisen about Sufism and
tasawwuf. Errant sûfîs as well some religious scholars think that
tasawwuf is something beyond the Qur’ân and Sunnah, which is the
practice of the Holy Prophet (pbuh). They have shunned the Qur’ân
and Hadîth, and shunned the tasawwuf. Many self-proclaimed sûfîs
deviated from the right path of tasawwuf, either because they
misunderstood the message of the Holy Qur’ân or because they had
worldly ambitions. They gathered simpleminded followers around
them, transformed graves into places of worship, and made
supplications to dead objects. They introduced dances, music, and
other innovations to their followers. Those who think Sûfî philosophy
is universal in nature, that Sufism is not something that belongs to any
one religion, have erred. The schools of Sufism in Western countries,
which attempt to instruct non-Muslims on following the Sûfî path,
have nothing to do with tasawwuf. This type of “Sufism” is not true
Sufism; it is outside the sphere of Qur’ânic teachings.
Sufism is the inner, or esoteric, dimension of Qur’ânic teachings, a
dimension supported and complemented by the outward, or exoteric,
practices of Islam. It is absolutely necessary to tread the path of the
Holy Prophet (pbuh) in order to be a true Sûfî, because Sufism is
inoperative without “Muhammadan” affiliation. Sûfîs are servants of
Allâh who have been clothed in intimacy with the Most High and who
have embraced the concept of “ease after struggle (94:6).” They live
secluded behind the curtain of intimacy with Allâh.
Jurist and Hadîth master Ibn Taymiyyah, in his Al-Risala al-
Safadiyya, defended tasawwuf. His reverence for the group of such
ʾauliyâʾ (Muslim Saints) as ‘Abdul Qâdir al-Jilânî is also expressed in
his Futûh al-Ghaib. Ibn Taymiyyah stressed that the primacy of the
sharia forms the soundest tradition in tasawwuf, and to argue this
point, he listed over a dozen early masters, as well his own masters al-
Ansârî al-Harâwî, ‘Abdul Qâdir al-Jilânî, and Hammad al-Dabbas:
The upright among the followers of the path, he stated, were early

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auliyâ, such as Fudhayl ibn Iyâd, Ibrâhîm ibn Adham, Ma‘ruf al-
Karkhî, al-Sari al-Saqatî, al-Junayd ibn Muhammad, Shaikh Abû al-
Bayân, and Khâhtim al-Auliyâʾ Ibn al-‘Arabî. Imâm Abû Hâmid
Muhammad ibn Muhammad al-Ghazâlî narrated in his Al-Munqidh
min al-Dalȃi’l: “I am convinced that the group of auliyâʾ is the only
truthful group who follows the right path, displays best conduct, and
surpasses all sages in their wisdom and insight. They derive all their
overt or covert behaviour from the illumining guidance of the Holy
Prophet pbuh , the only guidance worth quest and pursuit.” This is
what defines the intent and path of Islam through the genuine
submission of one’s soul (nafs) to Allâh and His Commandments.
Walâyat can be understood as maintaining a special friendship or
relationship with Allâh. Walî means guardianship, friend, helper, ally,
and Saint (walî is the singular of auliyâʾ). We read:

َ ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﻧَ ﱠﺰ َﻝ ْﺍﻟ ِﻜﺘ‬

َ‫َﺎﺏ ۖ◌ َﻭﻫُ َﻮ ﻳَﺘ ََﻮﻟﱠﻰ ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬ ‫ﺇِ ﱠﻥ َﻭﻟِﻴ َﱢﻲ ﱠ‬
“Verily, My Protecting-Friend is Allâh, Who has revealed this
perfect Book and He takes into (His) protection all the
righteous.” (7:196)
In other words, the walî is the person whose affairs Allâh, Glory be to
Him, takes charge of. This person is not left at the mercy of others or
of his own ego. You are told:

َ‫ﷲُ َﻭ َﺭﺳُﻮﻟُﻪُ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﻳُﻘِﻴ ُﻤﻮﻥَ ﺍﻟﺼ َﱠﻼﺓَ َﻭﻳ ُْﺆﺗُﻮﻥَ ﺍﻟ ﱠﺰ َﻛﺎﺓ‬
‫ﺇِﻧﱠ َﻤﺎ َﻭﻟِﻴﱡ ُﻜ ُﻢ ﱠ‬
َ‫َﻭﻫُ ْﻢ َﺭﺍ ِﻛﻌُﻮﻥ‬
“Your real ally [walî] is only Allâh, and His Messenger, and
those who believe, who observe Prayer and present the Zakât,
and they bow down (in obedience to Allâh)” (5:55)
This shows that the friends (auliyâʾ) of Allâh are also the friends of
the Messenger (pbuh) and the believers: Allâh is their walî, and they
are Allâh’s auliyâʾ. There is a two-sided relationship between them
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and Allâh. This does not mean that both sides are equal. Definitely,
the friendship (walâyat) of Allâh with the believers is different from
the walâyat of the believers with Allâh. One side is obeyed, and the
other obeys; one side guides, and the other is guided. The walî takes
the service and worship (‘ibâdat) of Allâh into his care, and his
service and worship flow without any disobedience or expectation of
any reward. A walî is not necessarily from a particular Muslim school
of thought. He may be Hanbalî, or Shaf‘î, or Hanafî, or anyone else.
For example, Shaikh ‘Abdul Qâdir al-Jilânî was Hanbali, and Shaikh
Mu‘înuddîn Chishtî was Hanafî.
A Sûfî looks upon his own person with an eye that comprehends his
smallness, and when any miraculous Divine Grace appears to him, he
is afraid that it may be a test, and he is terrified of falling from where
he is. The walî, on the other hand, knows his positions and his state
with Allâh. To know the source and the reality of miraculous Divine
Graces is a part of this awareness. A walî distinguishes these
miraculous Divine Graces from other miracle-like events that might
happen. He knows that these miraculous Divine Graces are from “the
Truth” (al-Haqq) and that they are a true reality. Divine Knowledge,
Divine Revelations, and Divine Words descend directly to him, and
his supplications are accepted.
Muhaddathîn are those with whom Allâh converses more directly and
frequently than with other believers. To this class belong the Friends
of Allâh (auliyâʾ) and other Saints who have reached the station of
walâyat. Among them are also the mujaddadîn, who are appointed by
Allâh for the reformation of His religion. The station of
muhaddathîyat ‫ ﻣﺤﺪﺛٌﻴﺖ‬is the highest station a follower of the Holy
Prophet (pbuh) can reach. He has the station and rank of a Prophet,
but he cannot be conceived as Prophet or as a member of a subclass of
Prophets. He is among the ones who have received their light from the
Divine Light. Behold the Light of Allâh from the lamps of these holy
Saints who have gone before. They are the signs and guide on the road

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of divine seekers. “While the thirsty seek water, water also seeks the
thirsty” (Jalâl al-Dîn Rûmî).

SOURCE OF MORALITY AND THE ORIGIN OF EVIL

‫ﺎﺏ‬ َ ‫ﺲ َﻭ َﻣﺎ َﺳ ﱠﻮﺍﻫَﺎ ﻓَﺄ َ ْﻟﻬَ َﻤﻬَﺎ ﻓُﺠ‬

َ َ‫ُﻮﺭﻫَﺎ َﻭﺗَ ْﻘ َﻮﺍﻫَﺎ ﻗَ ْﺪ ﺃَ ْﻓﻠَ َﺢ َﻣﻦ ﺯَ ﱠﻛﺎﻫَﺎ َﻭﻗَ ْﺪ ﺧ‬ ٍ ‫َﻭﻧَ ْﻔ‬
‫َﻣﻦ َﺩﺳﱠﺎﻫَﺎ‬
“And the (human) soul and That (Mighty Lord) Who made it
perfect, Then He revealed to it [the soul, the ways of] its evil and
its righteousness. (All these are cited to witness that) one who
purifies it [his soul], certainly succeeds, and he indeed is ruined
who corrupts it” (91:7–10).
Our Creator, at the time of our creation, gave us a simple and pure
nature and embedded in us a desire to seek Him, adore Him, and
worship Him (91:7–10). Our innocent nature was fortified with divine
guidance and divine inspiration. He says: ‫ﺍﻹﻧﺴَﺎﻥَ ﻓِﻲ ﺃَﺣْ َﺴ ِﻦ ﺗَ ْﻘ ِﻮ ٍﻳﻢ‬ ِ ْ ‫ﻟَﻘَ ْﺪ َﺧﻠَ ْﻘﻨَﺎ‬,
“We have surely created the human being in the finest make and the
best proportions (with enormous capabilities for an all-round
advancement through the process of evolution)” (95:4). This
description as well as the statement: ‫ﺲ َﻭ َﻣﺎ َﺳﻮﱠﺍﻫَﺎ ﻓَﺄ َ ْﻟﻬَ َﻤﻬَﺎ ﻓُﺠُﻮ َﺭﻫَﺎ َﻭﺗَ ْﻘ َﻮﺍﻫَﺎ‬ ٍ ‫ َﻭﻧَ ْﻔ‬,
“And the (human) soul and That (Mighty Lord) Who made it perfect,
Then He revealed to it [the soul, the ways of] its evil and its
righteousness” (91:7–8) substantiates the absence of evil and the
purity of your soul from any inherited sin at the time of our creation. It
also states that there was no “original” sin that needed to be washed

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away with someone’s blood. In other words, you were born innocent
and unblemished in your nature, and you did not enter this world
carrying a load of “original” sin.
The topic of the origin of good and evil has presented intricate issues
for religion and philosophy. Crude notions and inaccurate ideas have
given rise to many doctrines. For the old Zoroastrians in Persia, evil
and good each came from a god, the god of evil and the god of good,
and humankind therefore became a toy in the hands of these two
deities. According to Pauline Christian doctrine, human nature has
been contaminated with inherited sin from its very outset. According
to Lord Headley (Rowland George Allanson-Winn, 1271–1354 AH /
1855–1935 CE), the notion of original sin was absurd: “As if the
machine became amiss at the beginning. [A person] could not set it
right for thousands of years.” To the Buddhists, the very existence of
human beings is a loathsome thought: Trouble and misery, which are
viewed as the fruits of evil, dominate human destiny, from which
human beings cannot be extricated. In Buddhism, human liberation
lies only in annihilation. Hindu philosophers, in turn, have great
difficulty rebutting the presumption that Para Brahman, their greatest
god, is the author of evil.
Those who suppose that a human being is sinful by birth are mistaken.
Similarly, it is a wrong assumption, as believed by some, that a human
being is the product of an earlier life, that his present birth is an
outcome of some previous birth, and that he is caught up in the
ramifications of his actions from a previous existence. There is no
mention of “original sin,” “atonement,” or “transmigration of the
soul” in the Holy Qur’ân, because these concepts run counter to
rational thought and the laws of human nature. Our original instinctive
state was the opposite of being selfish and aggressive; it was selfless
and loving, definitely not the state of an instinct-controlled animal,
which the Holy Qur’ân calls al-nafs al-Ammârah ٌ‫ﺲ َﻷَ ﱠﻣﺎ َﺭﺓ‬
َ ‫ﺍﻟﻨﱠ ْﻔ‬.

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The consciousness of good and evil is embedded in human nature

(91:7). God says:

‫ﺍﻹﻧ َﺴﺎﻥَ ﻓِﻲ ﺃَﺣْ َﺴ ِﻦ ﺗَ ْﻘ ِﻮ ٍﻳﻢ ﺛُ ﱠﻢ َﺭ َﺩ ْﺩﻧَﺎﻩُ ﺃَ ْﺳﻔَ َﻞ َﺳﺎﻓِﻠِﻴﻦَ ﺇِ ﱠﻻ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ‬
ِ ْ ‫ﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ‬
‫ﺕ ﻓَﻠَﻬُ ْﻢ ﺃَﺟْ ٌﺮ َﻏ ْﻴ ُﺮ َﻣ ْﻤﻨُﻮ ٍﻥ‬ِ ‫َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
“We have surely created the human being in the finest make and
the best proportions (with enormous capabilities for an all-round
advancement through the process of evolution). Then (according
to Our law of cause and consequence) We degrade him to the
lowest of the low (if he does evil deeds). Different, however, is the
case of those who believe and do deeds of righteousness. There
awaits them a never ending reward.” (95:4–6)
Accordingly, our Creator was the Fountainhead of all morality, and
the “fallen” and corrupted state developed later, as the Word ‫ ﺛُ ﱠﻢ‬,
thumma, “then” or “thereupon” or “thereafter,” in the foregoing
passage informs us. Thus, the evil in the human being is something
that evolved later. The Holy Prophet (pbuh) is reported to have said,
“No infant is born except with an inborn sense of natural goodness,
and then his parents make him a Jew, a Christian, or a Muslim”
(Bukhârî).
When it is said that a human being is by nature good and virtuous, the
question arises as to why we are endowed with negative states and
why troubles and agonies are a part of human destiny. In the light of
the Qur’ânic teachings, the answer is that though it cannot be denied
that some negative faculties found in human beings lead to hardship
and defilement, this condition does not prove that humans are sinful
by nature. These negative emotions have a use; they have been
vouchsafed to us for our defensive needs. A human being needs such
emotions as much as he needs the finer emotions, such as sympathy
and forbearance. The fact of the matter is that all the faculties found in
a human personality, if used properly, are good morals in themselves.

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If at any time you see a defect in your personality or if you notice a

slip, it is due to your misuse of these faculties. The capacity for good
morals has been endowed in your nature, and through your use of will
power and training, this capability can safeguard against slipups.
The Holy Qur’ân teaches that when an immoral act is committed,
human nature and natural animal-like instincts are not the basic
motivators of such an act. Instead, the perpetrators wrong upbringing,
his training, his unsuitable environment, his desires instigated in a
society of artificially created necessities, his bad company, and his
imbalanced use of his natural passions and impulses generate his
animal-like behaviour. However, when your passions and impulses
come into play, you can remain within the bounds of Divine Law, and
such consequential acts can fall within the definition of good morals.
For example, your libido can be controlled by marriage, your hunger
from observing a fast, and your anger from self-discipline. Imâm Abû
Hâmid Muhammad ibn Muhammad al-Ghazâlî stated that it is against
human nature and disposition for us to be inclined towards evil and
blameworthy actions. On the other hand, your inclination towards the
Love of God, the worship of God, and Gods Gnosis is as natural as
your inclination towards eating good and pure things and channeling
your libido, because this first inclination is in complete accord with
your nature and disposition and the very desire of your heart. What is
the heart? It is an inspired Command of Allâh, and the inclination of
your heart towards the dictates of your passions is imposed upon it
from outside your person (al-Ghazâli, Ihyâ ulûm al-Dîn 3:63).
Behavior psychologists have invented excuses to justify selfish and
aggressive behaviour, the main one being that you, as a human being,
have savage animal instincts that make you compete and fight for
food, shelter, territory, and a mate. This explanation has arisen from
the biological theory of Social Darwinism; however, just blaming
your genes fails to adequately explain your selfish and aggressive
behaviour. In the first place, the theory overlooks the fact that your

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behaviour involves your unique, fully conscious, thinking mind. Such

descriptions as egocentric, arrogant, deluded, hateful, mean, immoral,
and alienated all imply consciousness-derived actions. The “savage
instincts” in you cannot be the real explanation for any divisive,
selfish, or aggressive behaviour of yours. Proponents of this theory are
overlooking the fact that you also have altruistic, cooperative, and
loving moral instincts—what is recognized as your “conscience”—
and these moral instincts in you are not derived from reciprocity, from
situations where you always do something good for others in return
for a benefit you expect from them, as evolutionary psychologists
would have you believe. No, you have an unconditionally selfless,
fully altruistic (that is, universally considerate of others), truly loving,
genuinely moral conscience.
If human faculties are the source of morals, and immoral actions
emanate from humans, must you then understand that some of these
emotions and faculties are evil in themselves? The Holy Qur’ân has
answered this question in the negative, teaching that the headwaters of
human birth are not muddied, nor is sin and immoral behaviour an
intrinsic part of human nature.

‫َﻭ َﻣﺎ ﺑِ ُﻜﻢ ﱢﻣﻦ ﻧﱢ ْﻌ َﻤ ۢ ٍﺔ ﻓَ ِﻤﻦَ ﱠ‬

َ‫ٱ¶ِ ۖ◌ ﺛُ ﱠﻢ ﺇِ َﺫﺍ َﻣ ﱠﺴ ُﻜ ُﻢ ٱﻟﻀﱡ ﺮﱡ ﻓَﺈِﻟَ ْﻴ ِﻪ ﺗَﺠْ ـٴَﺮُﻭﻥ‬
“And whatever blessings you have, come from Allâh. And when
affliction befalls you [is from you] it is to Him that you cry (for
redress)” (16:53)
All faculties that come from Allâh are for the good of humanity. If
properly used, within given limits, they cannot harm you. The Holy
Prophet (pbuh) said, “The good, all of it, is in the Hands of Allâh, and
the evil does not go back to Him.” Allâh is not the source of evil, nor
did evil enter into the world as a separate entity; rather, evil results
from the misuse of faculties provided to you by Allâh (see 7:31).
Allâh created a human being and breathed into him His spirit (15:29),
and then made him His vice-regent on earth (2:30). “We have surely
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created the human being in the finest make and the best proportions
(with enormous capabilities for an all-round advancement through the
process of evolution)” (95:4). Therefore, sin and evil are not innate
features of human nature; rather, humans have impulses towards
morality and righteousness, as verses 91:7-10 and 92:5-10 states.
The foremost question that arises concerning any moral code of
conduct is: What are the sources and the causes of evil? The Holy
Qur’ân mentions three sources of good morality, and all three are
embedded in human nature. They are the commanding self, the self-
reproaching spirit, and Faith in the All-Mighty.
1. The Commanding Self (Nafs al-Ammârah): The inciting animal
impulse that drives a human being to commit evil acts is the
commanding self (nafs al-Ammârah, ٌ ‫ﺲ َﻷَ ﱠﻣﺎ َﺭﺓ‬
َ ‫) ﺍﻟﻨﱠ ْﻔ‬. You read in the
Holy Qur’ân what Joseph said:

َ ‫ﺲ َﻷَ ﱠﻣ‬
◌ۚ ‫ﺎﺭﺓٌ ﺑِﺎﻟﺴﱡﻮ ِء ﺇِ ﱠﻻ َﻣﺎ َﺭ ِﺣ َﻢ َﺭﺑﱢﻲ‬ ُ ‫َﻭ َﻣﺎ ﺃُﺑَ ﱢﺮ‬
َ ‫ﺉ ﻧَ ْﻔ ِﺴﻲ ۚ◌ ﺇِ ﱠﻥ ﺍﻟﻨﱠ ْﻔ‬
“Yet I do not hold myself to be free from weakness, for the
Commanding Self [the animal self] is surely prone to enjoin evil,
except on whom my Lord has mercy.” (12:53)
Your commanding intellect challenges your inborn “to-do-good”
instincts for control, and a battle breaks out between your inborn
instincts and the commanding self. If the commanding self wins the
battle, you can fall into the selfish and aggressive state known as the
evil human condition. Controlling the commanding self (nafs al-
Ammârah), which is inciting an evil action, is the first source of
morality. Your human reasoning faculty is sufficiently well developed
that you can critically self-analyze your behaviour, become conscious
of the evil-inciting forces, and perceive both the immediate and the
remote consequences of your actions. It is your sense of critical self-
reasoning that is triggered whenever animal-like impulses, actions,
and behaviour try to take control.

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Out of this exercise of reason and controlling efforts a basic moral

state starts to take shape. In other words, the foundation of good
morals lies in your exercising control over your naturally endowed
powers and instincts. Hunger and sexuality are the basic commanding
needs of both humans and animals alike. If you can bring these basic
commanding forces under control through fasting and marriage, they
then become virtues. It must be emphasized that there are varying
degrees of quality and quantity of natural powers among individuals.
There is a difference between origins and practical manifestations of
emotions across various races, regions, and cultures and these
differences give rise to a vast sea of moral values.
The Holy Qur’ân has not only discussed in detail the basic human
emotions and instincts, but also has gone further by bringing to light
the underlying causes behind the arousal of such emotions. It can also
guide you to channel and sublimate these emotions in an effort to
establish and evolve your moral perception and behaviour.

2. The Self-Reproaching Spirit (Nafs al-Lawwâmah): The second

source of morality is the self-reproaching spirit (nafs al-Lawwâmah,
‫ﺲ ﺍﻟﻠﱠﻮﱠﺍ َﻣ ِﺔ‬
ِ ‫)ﻧﱠ ْﻔ‬. This is the voice of the conscience, which becomes louder
in the face of any wrongful act. Every human being is endowed with
this voice. You read:

ِ ‫َﻭ َﻻ ﺃُ ْﻗ ِﺴ ُﻢ ﺑِﺎﻟﻨﱠ ْﻔ‬

‫ﺲ ﺍﻟﻠﱠ ﱠﻮﺍ َﻣ ِﺔ‬
“And I swear by (and bring to witness) the self-reproaching soul
[nafs al-Lawwâmah] (at the doing of an evil deed as an evidence
to the truth of Final Resurrection)” (75:2).
The self-reproaching spirit (nafs al-Lawwâmah, ‫ﺲ ﺍﻟﻠﱠﻮﱠﺍ َﻣ ِﺔ‬
ِ ‫ )ﻧﱠ ْﻔ‬is present
in every person, and every person is endowed with a voice of
conscience that reproaches him when he performs an evil act. A
person with a sense of morality tries to get a ruling from nafs al-
Lawwâmah, which is the call of the conscience.
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Here is a simple method for getting a ruling from the voice of your
conscience: When you are about to commit any action affecting
others, you should first imagine applying such an action to yourself. If
you would not be adversely affected by this action applied to you, and
if the action proves to be good and effective for you, then such an
action would also likely be beneficial and good for others. If you
cannot accept it for yourself, then you must assume that it is
inappropriate for others as well. The Holy Prophet (pbuh) is reported
to have said, “When deciding whether something is good or bad, ask
your inner self, and if that deed gives you a feeling of satisfaction to
your heart and inner soul, it is a virtuous deed. The deed that rankles
in your heart and produces perturbation and hesitancy in your mind is
a sinful deed, however, even though people may tell you that it is a
lawful deed.”
The question that arises is the following: If the self-reproaching spirit
is present in every person and if every person is endowed with the
voice of conscience, then why is it that so many people still commit
immoral acts. The answer is simple. Though our conscience does raise
its voice in protest against the commission of such acts, most people
do not pay heed to that voice. Immorality is a poison, and repeated
doses of this poison blunt or destroy the self-reproaching conscience.

3. Faith in the All-Mighty: The third, and ultimate, source of

morality is Faith in the All-Mighty. Through a firm Faith in Allâh, you
become free of all weaknesses, unlawful and prohibited acts, and find
peace and tranquillity.

‫ﷲُ ﺛُ ﱠﻢ ﺍ ْﺳﺘَﻘَﺎ ُﻣﻮﺍ ﺗَﺘَﻨَ ﱠﺰ ُﻝ َﻋﻠَ ْﻴ ِﻬ ُﻢ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ﺃَ ﱠﻻ ﺗَﺨَ ﺎﻓُﻮﺍ َﻭ َﻻ‬‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ َﺭﺑﱡﻨَﺎ ﱠ‬
‫ﺗَﺤْ ﺰَ ﻧُﻮﺍ َﻭﺃَﺑ ِْﺸﺮُﻭﺍ ﺑِ ْﺎﻟ َﺠﻨﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻛﻨﺘُ ْﻢ ﺗُﻮ َﻋ ُﺪﻭﻧَﻨَﺤْ ُﻦ ﺃَﻭْ ﻟِﻴَﺎ ُﺅ ُﻛ ْﻢ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬
َ‫َﻭﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ ۖ◌ َﻭﻟَ ُﻜ ْﻢ ﻓِﻴﻬَﺎ َﻣﺎ ﺗَ ْﺸﺘَ ِﻬﻲ ﺃَﻧﻔُ ُﺴ ُﻜ ْﻢ َﻭﻟَ ُﻜ ْﻢ ﻓِﻴﻬَﺎ َﻣﺎ ﺗَ ﱠﺪ ُﻋﻮﻥ‬
“Verily, those who say, Allâh is our Lord, and then remain
steadfast (and follow the straight path), the angels will descend
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upon them (saying), Have no fear nor grieve rather rejoice at the
glad tidings of receiving the Gardens (of Paradise) which you
have been promised. We are your Patron in the present life and
in the Hereafter and you shall find in that (Paradise) all that you
desire and you shall have therein all that you ask for.” (41:30)
Faith in a Supreme Deity is within your nature, as it is within the
nature of all humans. Faith is at your disposal and exists within your
various natural states. Faith in Allâh is the foundation of the Qur’ânic
code of ethics in the sense that Allâh’s Attributes are like milestones
on the way to good morals. It is through this channel that your soul
can find its ultimate peace and tranquillity, which is called in the Holy
ْ ‫ﺍﻟﻨﱠ ْﻔﺲُ ْﺍﻟ ُﻤ‬, the soul at peace (89:27–
Qur’ân al-nafs al-Mutma’innah ُ‫ﻄ َﻤﺌِﻨﱠﺔ‬
30). Faith in the hereafter and in the Day of Judgment is the
continuation of the principle of retribution and recompense for your
deeds, which is the pivotal determinant in the laws of nature. If you
are merely adhering to a moral code only by using your own personal
judgment or the norms of your society, you are not motivated by the
idea of any reward that you may get. When the Holy Qur’ân motivates
you towards higher morals, however, it simultaneously tells you that
by adopting higher morals, you not only improve and reform society,
but you are also making your next life better (41:30–31).
When a person with Faith in Allâh commits an act of disobedience
(6:120), he exposes himself to divine punishment. When affliction
descends upon him because of his act, he returns to Allâh in
repentance. His repentance may be accepted by Him (3:135; 16:119;
61:12; 71:4), depending on the level of his Faith (imân). Allâh then
repels the affliction from him and protects him and possibly others
from the consequences of his wrongful deeds. This occurs because of
Divine Mercy. The believer then offers thanks to his Lord, in the form
of purifying alms and his repentance. Allâh says: “Do they not know
that Allâh is He Who accepts repentance from His servants and
accepts their alms and that Allâh is He Who is Oft-Returning (with

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compassion), Ever Merciful?” (9:104). The significance of the Words

“Do they not know” is inevitability: Nothing can stop Him from
accepting the repentance of His servant, and in return He expects the
servant to give alms to the poor and needy.
Khulq ‫ ﺧﻠﻖ‬is the term used in the Holy Qur’ân (see 68:4) to describe
the disposition in a human beings virtue from which moral actions
flow spontaneously and effortlessly. All the moral principles that exist
are nothing else but a manifestation of natural human emotions, and
human nature is the source of them all. However, also the human
being can degrade himself to the “lowest of the low (if he does evil
deeds) (95:5). He degrades himself only because of the Divine Law of
cause and consequence.
The Attributes of Allâh mentioned in the Holy Qur’ân are the
measures, balance, and standard of good. Observance of those
measures is a virtue, and their contravention is sin. Virtue is not the
suppression or denial of your human passions. When controlled
correctly, passions can lead you to develop a high morality.
Asceticism, monasticism, and priesthood have always caused more
harm than good, because they demand the suppression of natural
impulses, a suppression that can have disastrous results. On the other
hand, all natural human impulses are necessary constituents for human
progress. It is only a question of measure and balance (see 55:4–5).
The Holy Qur’ân uses many Words to differentiate the various acts of
evil—such Words as dzanb, ithm, ‘udwân, sharr, fuhush, sû’i, isyân,
fisq, fujar, khatâ; fasâd, bagh’î, munkar, and kufr. Each of these
words expresses a different aspect of evil. Dzanb (3:31; 3:135; 3:147)
is an act whose consequences are disagreeable because of
unintentional disobedience; it is an evil act committed through
inadvertence. Ithm (2:188; 2:206; 5:2; 6:120; 24:11), on the other
hand, is intentional offense or crime. ‘Udwân (5:2) is transgression, a
going beyond the limit, a state of being in enmity (4:14; 65:1; 68:12;
70:31). Sharr is the finding of faults in others, the descent into evil
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nature from ones upbringing (68:11–13). Fuhush is shameful,

immoderate lewdness, the knowledge of which is confined to the one
who commits it (2:168; 3:135; 4:15; 4:19). Sû’i is a bad deed that
makes a person regret and feel sorrow (2:169; 3:30; 4:17, 149; 9:37;
12:24). Isyân is rebellion against the law (2:61; 3:112; 73:16; 79:21).
Fisq is first acceptance a law but then going against it (5:3; 6:121).
Fujar is oral wickedness (38:28; 71:27; 75:5). Khatâ’ is the
commission of an offense accidentally. Mischief making that may
cause bloodshed is fasâd (2:11, 60; 7:56; 38:21; 47:22). Baghî is
rebellious transgression (2:90; 3:19; 7:33). The vice that society and
people discover and condemn is munkar (3:104, 110, 114; 5:79,
7:157; 9:67). Besides these social evils are those that pertain to God,
such as denying His messengers (3:98; 38:14), hiding the truth
revealed by God (kufr; 3:70), betraying trust (4:107), and associating a
son to Allâh (2:116;; 10:68; 17:111).

Ignorance is the Source of Evil

The Holy Qur’ân also mentions ignorance (jahâlat ‫ ) َﺟﻬَﺎﻟَ ٍﺔ‬as a source of
evil. People do evil acts out of lack of knowledge as you read:

ٍ ‫ﷲِ ﻟِﻠﱠ ِﺬﻳﻦَ ﻳَ ْﻌ َﻤﻠُﻮﻥَ ﺍﻟﺴﱡﻮ َء ﺑِ َﺠﻬَﺎﻟَ ٍﺔ ﺛُ ﱠﻢ ﻳَﺘُﻮﺑُﻮﻥَ ِﻣﻦ ﻗَ ِﺮﻳ‬

‫ﺐ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺍﻟﺘﱠﻮْ ﺑَﺔُ َﻋﻠَﻰ ﱠ‬
‫ﷲُ َﻋﻠِﻴ ًﻤﺎ َﺣ ِﻜﻴ ًﻤﺎ‬‫ﷲُ َﻋﻠَ ْﻴ ِﻬ ْﻢ ۗ◌ َﻭ َﻛﺎﻥَ ﱠ‬ ‫ﻓَﺄُﻭﻟَ ٰـﺌِﻚَ ﻳَﺘُﻮﺏُ ﱠ‬
“Verily, Allâh undertakes to accept the repentance of only those
who do evil through lack of knowledge, then repent soon after.
Such are the persons towards whom Allâh turns with mercy. And
Allâh is All-Knowing, All-Wise” (4:17).
Imâm Ghazâlî said, “When you grow up, a whole world of
observation and perception is opened before you by nature, and the
laws of nature begin to unfold themselves one by one before you. A
reservoir of information of diverse types accumulates and is built up
gradually in your mind, and this reservoir itself becomes a source of

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training for you and your fellow beings. Most people observe events
unintentionally and pass over them summarily and think that their
memory has not preserved these in its storehouse, but in fact, these
observations and scenes find their way into your consciousness
silently and imperceptibly, and they affect your behaviour.”
To acquire knowledge is a Divine Command, as the commanding
word qul ‫( ﻗُﻞ‬say!) in verse 20:114 ‫ ﻗُﻞ ﺭﱠﺏﱢ ِﺯ ْﺩﻧِﻲ ِﻋ ْﻠ ًﻤﺎ‬tells us. The real
source of knowledge is the All-Knowing (al-‘Alîm), Who out of His
Grace of Mercy (Rahmânîyyat; 55:1) has taught the human being the
art of] intelligent and distinct speech” ( َ‫ َﻋﻠﱠ َﻤﻪُ ْﺍﻟﺒَﻴَﺎﻥ‬55:4). He has
implanted in you faculties of in you to acquire knowledge. What
cannot be acquired by you with these faculties He has taught you
through the Revelation of al-Qur’ân (55:2). There are four faculties
implanted in you that help you to acquire knowledge. All these four
faculties require effort on your part to make use of them. They are: 1)
Ta‘aqil ‫( ﺗَ ْﻌﻘِ ُﻞ‬cf. 13:4; 11:51; 16:12; 8:22, mentioned 49 times). 2)
Tafakkur ‫( ﺗَﻔَ ﱠﻜ ُﺮ‬cf. 45:13; 16:12; 30:8, 13:3 mentioned 18 times). 3)
Taddabur ‫( ﺗَ َﺪﺑﱠ ُﺮ‬cf. 38:29; 4:82, mentioned 44 times) and 4) Tafaqqah
‫( ﺗَ ْﻔﻘَﻬُﻮ‬cf. 7:179; 4:78, mentioned 20 times). Ta‘aqil ‫ ﺗَ ْﻌﻘِ ُﻞ‬is derived
from ‘aqala ‫ ْﻋﻘِ ُﻞ‬that means, to be intelligent, use understanding, use
reason, to ascend on the summit of the mountain, abstain from evil
with the use of reason, to bind something that is contrary to
understanding, keep back from something if it is in opposition to what
was understood. Ta‘aqil ‫ ﺗَ ْﻌﻘِ ُﻞ‬is to acquire knowledge in an intelligent
manner about objects around you with direct observation that will
enable you to make reasonable conclusion out of this observation. It
demands from you the understandings of the proportion to which they
appear, is to be used and is intended, and abstain you of using in a
manner that can harm you. And by making use of your ‘aqal you can
understand their origin and cause that is Allâh. You read for example:

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ٌ ‫ﺻ ْﻨ َﻮ‬
‫ﺍﻥ‬ ٌ ْ‫ﺏ َﻭﺯَ ﺭ‬
ِ ‫ﻉ َﻭﻧَ ِﺨﻴ ٌﻞ‬ ٍ ‫ﺎﺕ ﱢﻣ ْﻦ ﺃَ ْﻋﻨَﺎ‬ ٌ ‫ﺍﺕ َﻭ َﺟﻨﱠ‬
ٌ ‫ﺎﻭ َﺭ‬ِ ‫ﺽ ﻗِﻄَ ٌﻊ ﱡﻣﺘ ََﺠ‬ِ ْ‫َﻭﻓِﻲ ْﺍﻷَﺭ‬
ُ
◌ۚ ‫ْﺾ ﻓِﻲ ْﺍﻷ ُﻛ ِﻞ‬ ٍ ‫ﺻ ْﻨ َﻮ‬
ٍ ‫ْﻀﻬَﺎ َﻋﻠَ ٰﻰ ﺑَﻌ‬ َ ‫ﺍﺣ ٍﺪ َﻭﻧُﻔَﻀﱢ ُﻞ ﺑَﻌ‬ ِ ‫ﺍﻥ ﻳُ ْﺴﻘَ ٰﻰ ﺑِ َﻤﺎ ٍء َﻭ‬ ِ ‫َﻭ َﻏ ْﻴ ُﺮ‬
َ‫ﺕ ﻟﱢﻘَﻮْ ٍﻡ ﻳَ ْﻌﻘِﻠُﻮﻥ‬
ٍ ‫ﺇِ ﱠﻥ ﻓِﻲ َ ٰﺫﻟِﻚَ َﻵﻳَﺎ‬
“And in the earth are (diverse) tracts side by side, and (in them
there are) gardens of vines and (different kinds of) cornfields and
date-palms; growing in clusters (many together from one root)
and (others) growing separately from different roots. They are all
watered with the same water, yet We make some of them excel
others in (respect of) bearing fruit and (their) tastes. Behold! in
all this, there are signs (to recognize their Lord) for a people
who use their understanding” (11:4)
Tafakkur ‫ ﺗَﻔَ ﱠﻜ ُﺮ‬is derived from fakara‫ ﻓَ ﱠﻜﺮ‬that means to reflect, think
over with care, give proper attention. It is the act of speculation
combined with thought and emotion. This faculty demands from you
to think and reflect over a matter to ascertain the root cause of some
action. This requires your attention, meditation and observation of
nature in order to speculate the laws under which they are happening
and exhibiting their actions and arrive at the cause and originator of
that observation. For example you read:

ِ ‫ﺍﺳ َﻲ َﻭﺃَ ْﻧﻬَﺎﺭًﺍ ۖ◌ َﻭ ِﻣﻦ ُﻛﻞﱢ ﺍﻟﺜﱠ َﻤ َﺮﺍ‬

‫ﺕ‬ ِ ‫ﺽ َﻭ َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ َﺭ َﻭ‬ َ ْ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ َﻣ ﱠﺪ ْﺍﻷَﺭ‬
‫ﺕ ﻟﱢﻘَﻮْ ٍﻡ‬ َ َ‫َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ ﺯَ ﻭْ َﺟﻴ ِْﻦ ْﺍﺛﻨَ ْﻴ ِﻦ ۖ◌ ﻳُ ْﻐ ِﺸﻲ ﺍﻟﻠﱠﻴ َْﻞ ﺍﻟﻨﱠﻬ‬
ٍ ‫ﺎﺭ ۚ◌ ﺇِ ﱠﻥ ﻓِﻲ َ ٰﺫﻟِﻚَ َﻵﻳَﺎ‬
َ‫ﻳَﺘَﻔَ ﱠﻜﺮُﻭﻥ‬
“And it is He Who drew forth the earth (from another heavenly
body) and made it productive and fertile by means of particles (of
other planets), and made firm mountains and rivers on it. He has
grown therein fruit of every kind in a pair comprising both sexes
(the male stamens and female pistils). He causes the night to
cover the day. Behold! in all this there are signs for a people who
reflect”. (13:3)

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Taddabur ‫ ﺗَ َﺪﺑﱠ ُﺮ‬is an obligation to consider, think over and ponder over
something in an excellent manner and to get maximum benefit out of
it. The word is derived from dabara ‫ ﺩﺑَ َﺮ‬that means to manage and
administer an affair in excellent manner; to consider the issues and the
results of the affairs; perform and execute the affair with thought and
consideration, and regulate an affair (Tâj; Lisân; Lane). You read:

ِ ‫ﻙ ﻟﱢﻴَ ﱠﺪﺑﱠﺮُﻭﺍ ﺁﻳَﺎﺗِ ِﻪ َﻭﻟِﻴَﺘَ َﺬ ﱠﻛ َﺮ ﺃُﻭﻟُﻮ ْﺍﻷَ ْﻟﺒَﺎ‬

‫ﺏ‬ َ َ‫ِﻛﺘَﺎﺏٌ ﺃَﻧﺰَ ْﻟﻨَﺎﻩُ ﺇِﻟَ ْﻴﻚَ ُﻣﺒ‬
ٌ ‫ﺎﺭ‬
“(Behold! this Qur’ân is) a great Book which We have revealed
to you; full of excellences, so that these (people) may ponder over
its verses and so that those gifted with pure understanding may
take heed” (38:29)
Faqîh ‫ ﻓﻘﻴﻪ‬is the one who is learned and skilled in laws of nature and
other Divine laws. He makes use of his faculty of tafaqquh ‫ ﺗﻔﻘٌﻪ‬to
penetrate, understand and then master that particular field of
knowledge. He makes use of all other three faculties to acquire
knowledge. A person who does not make use of this faculty is
described in Qur’ân dumb, deaf and blind.

‫ﻧﺲ ۖ◌ ﻟَﻬُ ْﻢ ﻗُﻠُﻮﺏٌ ﱠﻻ ﻳَ ْﻔﻘَﻬُﻮﻥَ ﺑِﻬَﺎ َﻭﻟَﻬُ ْﻢ‬ ِ ‫ﺍﻹ‬ ِ ْ ‫َﻭﻟَﻘَ ْﺪ َﺫ َﺭ ْﺃﻧَﺎ ﻟِ َﺠﻬَﻨﱠ َﻢ َﻛﺜِﻴﺮًﺍ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ َﻭ‬
َ ِ‫ﺍﻥ ﱠﻻ ﻳَ ْﺴ َﻤﻌُﻮﻥَ ﺑِﻬَﺎ ۚ◌ ﺃُﻭﻟَ ٰـﺌ‬
‫ﻚ َﻛ ْﺎﻷَ ْﻧ َﻌ ِﺎﻡ ﺑَﻞْ ﻫُ ْﻢ‬ ِ ‫ﺃَ ْﻋﻴ ٌُﻦ ﱠﻻ ﻳُﺒ‬
ٌ ‫ْﺼﺮُﻭﻥَ ﺑِﻬَﺎ َﻭﻟَﻬُ ْﻢ ﺁ َﺫ‬
ُ
َ‫ﺿﻞﱡ ۚ◌ ﺃﻭﻟَ ٰـﺌِﻚَ ﻫُ ُﻢ ْﺍﻟﻐَﺎﻓِﻠُﻮﻥ‬ َ َ‫ﺃ‬
“And, verily, We have created many of the jinns [fiery natured]
and the ordinary people whose end is Gehenna. They have hearts
wherewith they do not understand and they have eyes but they do
not see with them (the truth), and they have ears but they do not
hear (the Messages) with them. They are like cattle, nay, they are
(even) worse. It is these who are utterly heedless (to the
warnings)”. (7:179)

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Every action is followed by a reaction. You already know how your

health is influenced by changes in the weather, by your food, your
dress, and your home. The Holy Qur’ân goes even further, saying that
these environmental influences affect even your morals. The Qur’ânic
commandments, such as its laws about food, dress, the principles of
government, and the economic order, are meant not only to keep the
physical, social, and economic aspects of your life in order, but also to
uplift your moral condition. For example, the use of unclean and
unlawful food (alcohol and so on) will negatively affect your moral
condition and your family life.
To safeguard the new-born from any evil influence and to impress
upon him the highest form of uplifting sound effects, the Holy Prophet
(pbuh) used to recite the adzân (the call for Prayer) in the right ear and
the iqâma (the Prayer service readiness call) in the left ear of a new-
born child. If you look closely at the wordings of these two calls, you
notice that they consist of sentences calling one to the highest level of
purification. Another way to avoid evil is to keep away from the
company of persons of low moral standards. We are told:

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﺗﱠﻘُﻮﺍ ﱠ‬

َ‫ﷲَ َﻭ ُﻛﻮﻧُﻮﺍ َﻣ َﻊ ﺍﻟﺼﱠﺎ ِﺩﻗِﻴﻦ‬
“O You who believe! Keep your duty to Allâh and be with the
truthful” (9:119).
This companionship with the truthful can be accomplished in different
ways, but one practical way would be for you to develop friendships
with the pious, attend gatherings of such persons, study their writings,
and read their biographies. The pollution of the environment can be
another source of evil. To rectify this kind of uncleanness, the Holy
Qur’ân teaches:

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‫َﻭﺛِﻴَﺎﺑَﻚَ ﻓَﻄَﻬﱢﺮْ َﻭﺍﻟﺮﱡ ﺟْ ﺰَ ﻓَﺎ ْﻫﺠُﺮ‬

“And purify your clothes and your heart. And idol-worship,
(spare no pains to) exterminate it and shun all uncleanliness”.
(74:4–5)

“Atonement” obviates the Necessity for Good Deeds

In Christian theology, atonement refers to the forgiveness, or

pardoning, of sin through the death and resurrection of Jesus Christ.
Christians believe that Jesus died for the sins of humankind, the sins
of the past, the present, and the future. It is this teaching that prevails
in Christianity today, and it is the marketing tool of all Christian
missionaries. It is the foundation of virtually every Christian church,
whether it be Catholic, Lutheran, Episcopalian, Baptist, Methodist, or
any of the other denominations. Majority of Christians believe that
their sins are forgiven by the blessed name and blood of Jesus. They
believe that the sacrifice of the “Son of God” was needed to atone for
the evil deeds of humanity, since God, being a judge, cannot, and
should not, forgive sins without taking revenge, unless somebody can
be found to provide compensation. In the ransom metaphor, Jesus has
liberated humankind from its slavery to sin and its slavery to satan by
giving his own life as a ransom sacrifice. This “ransom view of the
atonement” is one of the main doctrines in Christian theology,
providing the effect of the death of Jesus Christ. According to
Christian belief, the death of Christ was a ransom sacrifice, usually
said to have been paid to satan, and in some views paid to God the
Father, in satisfaction for the bondage and debt on the souls of
humanity as a result of inherited sin.
Since the Christian God could not find any other remedy for the
cleansing of human sins, then you would have to conclude that there is
no need of any good action on your part. If forgiveness and the
cleansing of sins were attainable merely by a belief in the “Grace of

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Blood,” few would consider it worthwhile to bear the hardships and

trials of a life of piety and righteousness. Many Christians feel that
belief in atonement obviates the necessity for good deeds. It is
dangerous to believe in such doctrines as atonement, which not only
have no bearing on your life but also are actually harmful in their
effects on the building of your character. In the matter of culture and
civilization, such doctrines as atonement have proven an implacable
enemy to spiritual progress. Law loses all its force and cannot compel
universal adherence unless and until some reward or punishment
comes to the one who fulfils or breaks it. Only a few have the moral
fortitude to pursue virtue for its own sake. It is only the requital and
reward of virtue, especially when seen in its efficacy in
counterbalancing the effects of sin that leads to constant fulfilment of
the law and a good life. We cannot imagine any greater harm to the
very fabric of human society than that which comes to us as a belief in
the doctrine of atonement. It is here that the makers of the modern
Christian creed have erred. The doctrine of atonement was inherited
from paganism and is contrary to the very teachings of Jesus Christ,
who demanded of every person that he should bear his own cross.
It is also wrong to think that a human being was born with a
hereditary stain, that this stain, for which he was not personally
responsible, had to be atoned for, and that God was compelled to
make a blood sacrifice of His own “innocent son” in order to
neutralize this mysterious curse. It goes against the justice and Mercy
of our Creator. It is a piece of superstition and can never receive
approval from reason and culture. It was created to popularize the
Christian faith in the pagan world. The dogma of God incarnate, along
with other mysterious tenets within the prevailing pagan psyche, has
been incorporated into the real and simple faith of Jesus Christ. The
crucified deity is an old myth, an overly simplified understanding of
personal responsibility and Faith, only befitting those who are inclined
to shift their burdens onto the shoulders of others. The Holy Qur’ân
has this to say about such a believer:
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‫ُﻒ ُﻣﻮ َﺳ ٰﻰ َﻭﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ ﺍﻟﱠ ِﺬﻱ‬ ِ ‫ﺻﺤ‬ ُ ‫ﺐ ﻓَﻬ َُﻮ ﻳَ َﺮ ٰﻯ ﺃَ ْﻡ ﻟَ ْﻢ ﻳُﻨَﺒﱠﺄْ ﺑِ َﻤﺎ ﻓِﻲ‬
ِ ‫ﺃَ ِﻋﻨ َﺪﻩُ ِﻋ ْﻠ ُﻢ ْﺍﻟ َﻐ ْﻴ‬
ُ‫ﺎﻥ ﺇِ ﱠﻻ َﻣﺎ َﺳ َﻌ ٰﻰ َﻭﺃَ ﱠﻥ َﺳ ْﻌﻴَﻪ‬ ُ
َ ‫ﺍﺯ َﺭﺓٌ ِﻭ ْﺯ َﺭ ﺃ ْﺧ َﺮ ٰﻯ َﻭﺃَﻥ ﻟﱠﻴ‬
ِ ‫ﻺﻧ َﺴ‬ِ ْ ِ‫ْﺲ ﻟ‬ ِ ‫َﻭﻓﱠ ٰﻰ ﺃَ ﱠﻻ ﺗ َِﺰ ُﺭ َﻭ‬
ٰ‫َﺳﻮْ ﻑَ ﻳُ َﺮ ٰﻯ ﺛُ ﱠﻢ ﻳُﺠْ ﺰَ ﺍﻩُ ْﺍﻟ َﺠﺰَ ﺍ َء ْﺍﻷَﻭْ ﻓَﻰ‬
“Has he the knowledge of the unseen so that he can see (his own
future)? Has he not been informed of the contents of the
Scriptures of Moses, and (those of) Abraham who thoroughly and
faithfully fulfilled (the commandments of his Lord? (The
Scriptures say that) no soul that bears a burden shall bear the
burden of another (soul). And that a human being will have (to
his account) what he strives for. And that his strivings shall
necessarily be seen (and evaluated), Then will he be
recompensed fully and fairly.” (53:35–41)
It is only the awe and fear of Divine Majesty that can safeguard
against sin and evil. Once you realize that Allâh is the Dispenser of
punishment and that His punishment is severe (2:165), this awesome
consciousness becomes a barrier against sins.

Suppression of Natural Instincts is not Piety

Allâh does not expect you to suppress your basic instincts and
renounce the good things of life, nor has He told you that any human
faculty or desire is in itself bad. You read:

ِ ‫ْﺠ ٍﺪ َﻭ ُﻛﻠُﻮﺍ َﻭﺍ ْﺷ َﺮﺑُﻮﺍ َﻭ َﻻ ﺗُﺴ‬

ُ‫ْﺮﻓُﻮﺍ ۚ◌ ﺇِﻧﱠﻪ‬ ِ ‫ﻳَﺎ ﺑَﻨِﻲ ﺁ َﺩ َﻡ ُﺧ ُﺬﻭﺍ ِﺯﻳﻨَﺘَ ُﻜ ْﻢ ِﻋﻨ َﺪ ُﻛﻞﱢ َﻣﺴ‬
ِ ‫َﻻ ﻳ ُِﺤﺐﱡ ْﺍﻟ ُﻤﺴ‬
َ‫ْﺮﻓِﻴﻦ‬
“O Children of Adam! Look to your elegance (by dressing
properly) at every time and place of worship, and eat and drink
but exceed not the bounds, for He does not love those who exceed
the bounds.” (7:31)
The Qur’ânic moral teachings come to light through this verse. Your
instincts and impulses become bad when you use them inappropriately

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by exceeding limits. The Holy Qur’an has lauded those who control
their libido but not the one who wipes out his capacity for libido. In
fact, the triumph of joy and cheerfulness in this world is promoted not
through snuffing out your emotions and instincts; rather, it lies in your
proper, balanced, and appropriate use of them. Allâh also discourages
the giving up of this worldly life and adopting monasticism:

‫ﷲِ ﻓَ َﻤﺎ َﺭﻋَﻮْ ﻫَﺎ‬ ‫ﺍﻥ ﱠ‬ِ ‫َﻭ َﺭ ْﻫﺒَﺎﻧِﻴﱠﺔً ﺍ ْﺑﺘَ َﺪ ُﻋﻮﻫَﺎ َﻣﺎ َﻛﺘَ ْﺒﻨَﺎﻫَﺎ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺇِ ﱠﻻ ﺍ ْﺑﺘِﻐَﺎ َء ِﺭﺿْ َﻮ‬
ِ َ‫ﻖ ِﺭﻋَﺎﻳَﺘِﻬَﺎ ۖ◌ ﻓَﺂﺗَ ْﻴﻨَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ِﻣ ْﻨﻬُ ْﻢ ﺃَﺟْ َﺮﻫُ ْﻢ ۖ◌ َﻭ َﻛﺜِﻴ ٌﺮ ﱢﻣ ْﻨﻬُ ْﻢ ﻓ‬
َ‫ﺎﺳﻘُﻮﻥ‬ ‫َﺣ ﱠ‬
“..but as for monasticism they invented it themselves, We did not
enjoin it upon them. (They started monastic life) to seek Allâh’s
pleasure, but they did not observe it (as faithfully) as it should
have been observed. Yet We duly rewarded such of them as
(truly) believed but many of them were transgressors” (57:27).
The monks and recluses are often a burden, because they live off the
society. In addition, some moral qualities require a minimum amount
of interaction with society to develop fully. The Holy Qur’ân has
never aimed at the elimination of any human power, faculty, or
emotion; rather, it has stressed the need for the normalization and
training of these natural powers.

‫ﻕ ۚ◌ ﻗُﻞْ ِﻫ َﻲ‬
ِ ‫ﺕ ِﻣﻦَ ﺍﻟﺮ ْﱢﺯ‬ ِ ‫ﷲِ ﺍﻟﱠﺘِﻲ ﺃَ ْﺧ َﺮ َﺝ ﻟِ ِﻌﺒَﺎ ِﺩ ِﻩ َﻭﺍﻟﻄﱠﻴﱢﺒَﺎ‬
‫ﻗُﻞْ َﻣ ْﻦ َﺣ ﱠﺮ َﻡ ِﺯﻳﻨَﺔَ ﱠ‬
◌ۗ ‫ﺼﺔً ﻳَﻮْ َﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬
َ ِ‫ﻟِﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎﺧَﺎﻟ‬
“Say, Who has made things unlawful Allâh’s beautiful things of
adornment and elegance which He has produced for His servants
and the delicious and pure things of (His) providing? Say, They
are primarily meant for the believers (and for the disbelievers
too) in this present life (but) exclusively for (the believers) on the
Day of Resurrection.” (7:32)

186
Holy Qur’ân does not advocate the abandonment of any of these
instincts; rather, it has drawn attention towards the promotion of their
growth. Behind all Qur’ânic commandments, the same wisdom is at
work, and that is to train these instincts. You should not go about
suppressing your physical desires and start living the life of a monk in
order to attain His pleasure and acceptance. In other words, the
measure of moral excellence lies midway between unrestricted license
to follow your desires, on the one hand, and monasticism, on the other
hand. Avoidance of attachment to physical needs, when carried out
within certain limits, is useful in developing your spiritual powers,
since no spiritual power can develop without your first controlling
your physical powers. Such control is encouraged in the form of
fasting, including I‘tikâf, the ten days of seclusion devoted to Prayer
during the month of fasting. It is the only such isolation recommended
in Islam.

THE QUR’ÂNIC CONCEPT OF PARADISE

ِ ‫ﺕ َﻋ ْﺪ ٍﻥ ﺍﻟﱠﺘِﻲ َﻭ َﻋ َﺪ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ِﻋﺒَﺎ َﺩﻩُ ﺑِ ْﺎﻟ َﻐ ْﻴ‬

‫ﺐ‬ ِ ‫َﺟﻨﱠﺎ‬
“Gardens of Eternity which the Most Gracious (God) has promised to
his servants while (these Gardens are) yet hidden (from the sight)”
(19:61)
Jannât ‫ﺟﻨٌﺎﺕ‬, mostly translated as Gardens, is the word used for
Paradise. Jannât (plural) is derived from Jana َ‫ ﺟَﻦ‬meaning something
hidden, something unknown (Lane). Jannât would thus mean things
hidden. About the true believer who strive hard to please their Lord:

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 THE QUR’ÂNIC CONCEPT OF PARADISE

َ‫ﺕ ﻟﱠﻬُ ْﻢ ﻓِﻴﻬَﺎ ﻧَ ِﻌﻴ ٌﻢ ﱡﻣﻘِﻴ ٌﻢ ﺧَﺎﻟِ ِﺪﻳﻦ‬ ٍ ‫ﻳُﺒَ ﱢﺸ ُﺮﻫُ ْﻢ َﺭﺑﱡﻬُﻢ ﺑِ َﺮﺣْ َﻤ ٍﺔ ﱢﻣ ْﻨﻪُ َﻭ ِﺭﺿْ َﻮ‬
ٍ ‫ﺍﻥ َﻭ َﺟﻨﱠﺎ‬
ِ ‫ﷲَ ِﻋﻨ َﺪﻩُ ﺃَﺟْ ٌﺮ ﻋ‬
‫َﻈﻴ ٌﻢ‬ ‫ﻓِﻴﻬَﺎ ﺃَﺑَﺪًﺍ ۚ◌ ﺇِ ﱠﻥ ﱠ‬
Their Lord gives them good tidings of great mercy from Him and
of good pleasure and of Gardens obtaining lasting and abundant
bliss for them.(9:21)
The Holy Qur’ân gives us the idea of many Divine Gardens, such as
Jannât ‘adnin ‫ﺕ َﻋ ْﺪ ٍﻥ‬ ِ ‫“ َﺟﻨﱠﺎ‬Gardens of Eternity” (9:72), Jannat al-Khuld
ْ‫ َﺟﻨﱠﺔُ ْﺍﻟ ُﺨﻠ ِﺪ‬Eternal Gerdens (25:15); Jannât al-Na‘îm ‫ﺕ ﻧَ ِﻌﻴ ٌﻢ‬ ٍ ‫“ َﺟﻨﱠﺎ‬Gardens of
Bliss” (10:9 ), Jannât al-Firdaus ‫ﺱ‬ ِ ‫ﺩ‬
ْ‫َﻭ‬ ْ‫ﺮ‬ِ ‫ﻔ‬ ْ
‫ﺍﻟ‬ ُ
‫ﺎﺕ‬‫ﱠ‬ ‫ﻨ‬‫ﺟ‬َ “Gardens of Paradise”
ٰ ْ ْ ُ ‫ﱠ‬
(18:107) -), Jannât al-Ma’wâ ‫“ َﺟﻨﺎﺕ ﺍﻟ َﻤﺄ َﻭﻯ‬Gardens of Eternal Abode”
(32:19) or simply Jannât ‫ﺕ‬ ِ ‫ َﺟﻨﱠﺎ‬- “Gardens” (15:45). In verses 55:46-
58 and 55:62-76 of the chapter al-Rahmân four Gardens are described
in awe-inspiring words. They begin with the words: ‫َﻭﻟِ َﻤ ْﻦ َﺧﺎﻑَ َﻣﻘَﺎ َﻡ َﺭﺑﱢ ِﻪ‬
ِ ‫“ َﺟﻨﱠﺘ‬There are two Gardens (of bliss) for such as fear when they
‫َﺎﻥ‬
stand before (the judgment seat of) your Lord” (55:46). The verses
that follow (55:48-58) give beautiful metaphoric description of these
two Gardens. Then we read: “Besides these two (Gardens) there are
two other Gardens” (55:62). What follows (55:64-76) describe the
beauties of two “other” Gardens. This time the description is different
from that of the two previous Gardens. No doubt, these are the
descriptions of reward for different ranks of the dwellers of Paradise.
Descriptions of Paradise are metaphors: The Holy Qur’ân always uses
the plural form Jannât (- Gardens) to describe Paradise and provides
many symbolic descriptions of those Gardens. In Paradise there shall
be delightful and goodly dwelling places (9:72); lofty mansions
(25:75); couches and carpets (55:54); cushions (beautifully) arranged
in rows (88:15); everlasting fruit and (so will be) its shade (13:35);
clustered bananas and the thornless Sidrah, or Lote Tree (a symbol of
bliss; (56:28–29); all kinds of fruit and dates and pomegranates
(55:68); streams of water (which is) unstaling, and streams of milk the
taste and flavor of which does not change, and streams of juice

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extracted from grapes, a delight to the drinkers, and streams (too) of

clarified honey (47:15); other wonderful drinks (76:17–18; 83:27);
flesh of birds exactly to their taste (56:21); green robes of fine silk and
rich brocade (18:31); bracelets and vessels of silver and gold (18:31;
22:23; 43:71; 76:21); and beautiful and pure spouses (37:48; 44:54;
52:20). The verses 55:46- 78 and 56:15-37 describe the utmost beauty
of the Paradise. While describing the blessings of Paradise, special
mention is made of Sidrah Ñifm – a thornless lote-tree – side by side
with those of a garden. This is to signify these are things that are
beyond the farthest end of human knowledge (cf. 56:28; 53:14-16).
The verses 13:35; 47:15; 57:12 and others clearly convey that the
description given for Paradise is symbolic and metaphoric. You can
take these Qur’ânic verses either literally or metaphorically, but the
fact remains, as we are told:

۟ ُ‫ﻓَ َﻼ ﺗَ ْﻌﻠَ ُﻢ ﻧَ ْﻔﺲٌ ﱠﻣﺎٓ ﺃُ ْﺧﻔِﻰ ﻟَﻬُﻢ ﱢﻣﻦ ﻗُ ﱠﺮ ِﺓ ﺃَ ْﻋﻴ ۢ ٍُﻦ َﺟﺰَ ٓﺍ ۢ ًء ﺑﻤﺎ َﻛﺎﻧ‬
َ‫ﻮﺍ ﻳَ ْﻌ َﻤﻠُﻮﻥ‬ َِ َ ۭ
“No soul knows what (comforts) lie hidden for them [the
believers in the form] of a joy to the eyes as a reward for their
righteous deeds.” (32:17)
There are some who object that Allâh promises houris and virgin
women to men only. They cite the verses such as: ‫ﻴﻦ َﻛﺄَ ْﻣﺜَﺎ ِﻝ ﺍﻟﻠﱡ ْﺆﻟُ ِﺆ‬
ٌ ‫َﻭﺣُﻮ ٌﺭ ِﻋ‬
‫“ ْﺍﻟ َﻤ ْﻜﻨُﻮ ِﻥ‬And (there will) fair houris with lovely large eyes. (Chaste)
like pearls, well-guarded and well preserved” (56:22-23). Ignorance
of the classical Arabic language and its mode of expression is the
cause of this widespread assumption. Houris are the English rendering
of the Arabic word hûr ‫ﺣُﻮ ٌﺭ‬, which is the plural form of ahwar ‫ﺃﺣ َﻮﺭ‬
(masculine) and haura ‫( َﺣﻮ َﺭ‬feminine). Thus hûr ‫ ﺣﻮْ ﺭ‬stands both for
masculine and feminine in plural form. It is derived from hâra ‫ﺣﺎ َﺭ‬
meaning “to be perplexed”, “to become dazzled”. It can be anything
when one looks at, the eyes become perplexed and dazzled. This is
how Paradise is described. Hawâr‫ ﺣﻮﺍﺭ‬also means intense whiteness
and lustrous blackness (Lisân, Lane, Tȃj). The “whiteness” and

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“blackness” of eyes are brought in Arab poetry in relation to the

whiteness of the eye ball and the blackness of iris. Another verse is
cited to emphasize the claim.

‫ﺇِﻧﱠﺎ ﺃَﻧ َﺸﺄْﻧَﺎﻫُ ﱠﻦ ﺇِﻧ َﺸﺎ ًء ﻓَ َﺠ َﻌ ْﻠﻨَﺎﻫُ ﱠﻦ ﺃَ ْﺑ َﻜﺎﺭًﺍ ُﻋ ُﺮﺑًﺎ ﺃَ ْﺗ َﺮﺍﺑًﺎ‬

“We have made them excellent and have raised them into a
special new creation; and have made them virgins, pure and
undefiled. They are the loving ones, suiting to their ages and
matching them in every respect”. (56:22-24)
Expressions Abkâra ‫ﺃﺑﻜﺎﺭ‬, ‘Urubâ ‫ُﺏ‬ َ ‫ ُﻋﺮ‬and Atrâba ‫ﺃﺗﺮﺍﺏ‬
َ in the verses
above are being used to describe those who are in Gardens of
Paradise. These words are metaphors of beauty. We cannot and should
not restrict them to virgin females waiting for every Muslim. Men
prefer to think mostly of women when they read words like virgins,
pure and undefiled. Allegory and metaphor cannot form the basis of
Faith, and if you base your faith on figurative statements, forsaking
the basic principles, the message in them and neglecting the original
meaning, you will go astray and cause others to fall away from the
right path. The metaphors are the ornament of a language. They
make expression effective. They enhance the rhetorical dignity of a
book, no matter whether it is the word of God or that of a mortal. The
objection as to why Allâh made use of metaphors in Scriptures will
not be proper. It betrays the ignorance of the object or with regard to
aesthetic literature and elegance of a language to describe a beauty
hidden from human eyes (13:35; 40:8).
Reward of Paradise is according to the worth of deeds: Just as in
the competitions of the worldly affairs, not all are ranked equal; some
are the foremost and others stay behind and there are some who do not
qualify. Similar are the ranks of those who carry out acts of
righteousness and kindness, as the Holy Qur’ân says:

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 THE QUR’ÂNIC CONCEPT OF PARADISE

ْ ‫ﺎﺕ ﱢﻣ ﱠﻤﺎ َﻋ ِﻤﻠُﻮﺍ ۖ◌ َﻭﻟِﻴ َُﻮﻓﱢﻴَﻬُ ْﻢ ﺃَ ْﻋ َﻤﺎﻟَﻬُ ْﻢ َﻭﻫُ ْﻢ َﻻ ﻳ‬

َ‫ُﻈﻠَ ُﻤﻮﻥ‬ ٌ ‫َﻭﻟِ ُﻜﻞﱟ ﺩ ََﺭ َﺟ‬
And all shall have positions and grades (with their Lord)
according to the worth of their deeds; and (it shall be so) that He
may repay them fully for their deeds and that they may not be
treated unjustly.(46:19)
Some are the foremost (56:10) and the others are those who are left
behind (56:9) and that “they cannot be treated alike”. The rewards
shall be according to the efforts made to attract the pleasure of Allâh.

َ‫ُﻛﻞﱡ ﺃُ ﱠﻣ ٍﺔ ﺗُ ْﺪﻋ َٰﻰ ﺇِﻟَ ٰﻰ ِﻛﺘَﺎﺑِﻬَﺎ ْﺍﻟﻴَﻮْ َﻡ ﺗُﺠْ َﺰﻭْ ﻥَ َﻣﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻌ َﻤﻠُﻮﻥ‬
“Every community will be summoned to (face) their records (of
deeds). (And it shall be said to them,) `This day you shall be
recompensed according to your deeds.” (45:28)
Cheerfulness of Paradise begins in this very life
The Holy Qur’ân tells us that one of the many promised Gardens is on
this very earth (cf. 10:64). Allâh says:

‫ﻟَﻬُ ُﻢ ْﺍﻟﺒُ ْﺸ َﺮ ٰﻯ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ‬

“They shall have glad tidings (for they commune with their Lord)
in the present life and (also) in the Hereafter.” (10:64)
The glad tidings ‫ ْﺍﻟﺒُ ْﺸ َﺮ ٰﻯ‬in the present life are the taste of the
“Gardens” promised in the Hereafter (89:28). We read: “They fulfil
their duties (towards Allâh and His creation) and fear the Day the
woes of which shall be widespread. They give food for the love of
Him to the indigent, the orphan and the captive. They say We feed
you only to seek the pleasure of Allâh, we desire no recompense from
you nor thanks. We fear from our Lord the Day of frowning and
distress. Allâh will guard them from the evils of that Day and bestow
on them cheerfulness and happiness (in this world)”. (76:5-7).

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 THE QUR’ÂNIC CONCEPT OF PARADISE

In the words of Jalâl al-Dîn Rûmî: “When have you done something
wrong without suffering the consequences? When have you have done
something good without blessing being showered on you? If you
grasp the cord of understanding, and look at this world with a seeing
eye, you will not need to wait until the Day of Judgment to see the
effects of all your actions. If you want a pure heart, be observant, and
see for every act its own response” (Mathnawî IV: 2458).You read:

ٌ ۢ ‫ٱ¶ُ َﺭ ُء‬
‫ﻭﻑ ﺑِ ْﭑﻟ ِﻌﺒَﺎ ِﺩ‬ ‫ٱ¶ِ ۗ◌ َﻭ ﱠ‬
‫ﺕ ﱠ‬ َ ْ‫ﺎﺱ َﻣﻦ ﻳَ ْﺸ ِﺮﻯ ﻧَ ْﻔ َﺴﻪُ ٱ ْﺑﺘِ َﻐﺎٓ َء َﻣﺮ‬
ِ ‫ﺿﺎ‬ ِ ‫َﻭ ِﻣﻦَ ٱﻟﻨ ﱠ‬
“Of the people there is he who sacrifices his very life seeking the
pleasure of Allâh. And (as a result) Allâh is very kind and
compassionate toward such (of His) servants.” (2:207)
They reached the exalted spiritual stations during their present life,
and as a result, they found deliverance from sufferings and sorrows
(10:62) in this world. The souls of these devoted servants of Lord are
at peace in this very world. They are already living in Paradise-like
condition. They reached the exalted spiritual stations in their present
life, and as a result, they found deliverance from sufferings and
sorrows of the Hereafter (10:62). They are those servants of Allâh that
He has chosen for Himself. They are the ‫ﺍﺕ ﻓِﻲ ْﺍﻟ ِﺨﻴَﺎﻡ‬
ٌ ‫ ﺣُﻮ ٌﺭ ﱠﻣ ْﻘﺼُﻮ َﺭ‬- pure
and chaste houris confined to (their goodly) pavilions“ (55:72). Allâh
has confined them into “pavilions” so that no ordinary gaze falls on
them. They do not make themselves noticeable with miracles (-
kramât), and they make no show of their piety. People do not point at
them and take notice of them because of their humble nature that
confines them. They are in fact the hidden guardians of the earth.
Their hidden holiness continues in the Hereafter. Abû Umama
transmitted the following Hadîth-i-Qudsî: “Allâh said, ‘Among the
most intimate to Me of My servants are the believers of humble means
who find their pleasure in Prayers, worshiping their Lord secretly in
the most beautiful way. They are hidden among the people. They are
not always pointed out, their mourners are few’.”

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Entering the Gardens of Paradise is not the End

After allotting people “Hell” or “Paradise”, the job of God is not over.
You read: “On this Day, the owners of Paradise will be occupied (in
their pursuits), rejoicing,” َ‫ﺎﺏ ْﺍﻟ َﺠﻨﱠ ِﺔ ْﺍﻟﻴَﻮْ َﻡ ﻓِﻲ ُﺷ ُﻐ ٍﻞ ﻓَﺎ ِﻛﻬُﻮﻥ‬
َ ‫( ﺇِ ﱠﻥ ﺃَﺻْ َﺤ‬36:55). In
other words, the life in paradise will not be one of inaction.

‫ﻑ ﱠﻣ ْﺒﻨِﻴﱠﺔٌ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ‬

ٌ ‫ﻑ ﱢﻣﻦ ﻓَﻮْ ﻗِﻬَﺎ ُﻏ َﺮ‬ ٌ ‫ﻟَ ٰـ ِﻜ ِﻦ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﻘَﻮْ ﺍ َﺭﺑﱠﻬُ ْﻢ ﻟَﻬُ ْﻢ ُﻏ َﺮ‬
‫ْﺍﻷَ ْﻧﻬَﺎ ُﺭ‬
“But for those who take their Lord as a shield, there awaits them
lofty mansions, story upon story with streams running beneath
them” (39:20)
The “lofty mansions, story upon story,” are a reference to an endless
advancement in heavenly life. Entering the “Gardens of Eternity” is
not the end of our journey, and the job of Allâh is not over. Even after
entering paradise, you will not stop traveling. Crossing from your
grave to the way station of resurrection, you will be carried to the
abode of your felicity. You shall have positions and ranks with your
Lord according to the worth of your deeds (46:19) and knowledge.
Then from there you will embark on another never-ending journey:

‫ﻲ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻣ َﻌﻪُ ۖ◌ ﻧُﻮ ُﺭﻫُ ْﻢ ﻳَ ْﺴ َﻌﻰٰ ﺑَ ْﻴﻦَ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ‬ ‫ﷲُ ﺍﻟﻨﱠﺒِ ﱠ‬ ‫ﻳَﻮْ َﻡ َﻻ ﻳ ُْﺨ ِﺰﻱ ﱠ‬
◌ۖ ‫َﻭﺑِﺄ َ ْﻳ َﻤﺎﻧِ ِﻬ ْﻢ ﻳَﻘُﻮﻟُﻮﻥَ َﺭﺑﱠﻨَﺎ ﺃَ ْﺗ ِﻤ ْﻢ ﻟَﻨَﺎ ﻧُﻮ َﺭﻧَﺎ َﻭﺍ ْﻏﻔِﺮْ ﻟَﻨَﺎ‬
“On that day (when human beings will be raised to life again)
Allâh will not disgrace the Prophet nor those who have believed
with him. Their light [nûr] will advance swiftly (radiating) in
front of them and on their right hands while they will go on
(praying and) saying, Our Lord! (Continue to) perfect our light
for us [atmim lanâ nûranâ] and protect us (against our lapses).
Verily You are the Possessor of prudential power to do every
desired thing.” (66:8)

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In the language of the Saints, the Gardens of Paradise will be the
Gardens of Divine Attributes (Jannât al-Siffât-i-Ilȃhî), where there
will be roaming freely in the meadows with running streams of Divine
Converse. The progress therein shall be perpetual until you arrive at
attributes that fall short of His Attributes. Those who reach close to
the Divine Essence (ma‘rifat al-Dhât) will embrace the least glimmer
of the Most-Radiant Light, which is concealed behind the Veil of
Protecting Might (hijâb al-‘Izza). Allâh invites us all to His Garden:

ُ‫ٰﺕ َﻭ ْٱﻷَﺭْ ﺽ‬ ُ ْ‫ﺎﺭ ُﻋ ٓﻮ ۟ﺍ ﺇِﻟَ ٰﻰ َﻣ ْﻐﻔِ َﺮ ۢ ٍﺓ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ َﻭ َﺟﻨﱠ ٍﺔ َﻋﺮ‬

ُ ‫ﺿﻬَﺎ ٱﻟ ﱠﺴ َﻤ ٰـ َﻮ‬ ِ ‫َﻭ َﺳ‬
“Wing your way to the protection of your Lord and to the
Paradise whose expanse is as (vast as) the heavens and the
earth” (3:133)

DIVINE PUNISHMENT AND CONCEPT OF “HELL”

َ‫ﺉ ﱢﻣ ْﻨﻬُ ْﻢ ﺃَﻥ ﻳُﺪْﺧَ َﻞ َﺟﻨﱠﺔَ ﻧَ ِﻌ ٍﻴﻢ َﻛ ﱠﻼ ۖ◌ ﺇِﻧﱠﺎ ﺧَ ﻠَ ْﻘﻨَﺎﻫُﻢ ﱢﻣ ﱠﻤﺎ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬ ْ َ‫ﺃَﻳ‬
ٍ ‫ﻄ َﻤ ُﻊ ُﻛﻞﱡ ﺍ ْﻣ ِﺮ‬
ُ
‫ﺏ ﺇِﻧﱠﺎ ﻟَﻘَﺎ ِﺩﺭُﻭﻥَ َﻋﻠَ ٰﻰ ﺃَﻥ ﻧﱡﺒَﺪ َﱢﻝ ﺧَ ْﻴﺮًﺍ ﱢﻣ ْﻨﻬُ ْﻢ‬ ِ ‫ﻕ َﻭ ْﺍﻟ َﻤﻐ‬
ِ ‫َﺎﺭ‬ ِ ‫ﻓَ َﻼ ﺃ ْﻗ ِﺴ ُﻢ ﺑِ َﺮﺏﱢ ْﺍﻟ َﻤ َﺸ‬
ِ ‫ﺎﺭ‬
‫َﻭ َﻣﺎ ﻧَﺤْ ُﻦ ﺑِ َﻤ ْﺴﺒُﻮﻗِﻴﻦَ ﻓَ َﺬﺭْ ﻫُ ْﻢ ﻳَ ُﺨﻮﺿُﻮﺍ َﻭﻳَ ْﻠ َﻌﺒُﻮﺍ َﺣﺘﱠ ٰﻰ ﻳ َُﻼﻗُﻮﺍ ﻳَﻮْ َﻣﻬُ ُﻢ ﺍﻟﱠ ِﺬﻱ‬
َ‫ﺐ ﻳُﻮﻓِﻀُﻮﻥ‬ ٍ ‫ﺼ‬ ُ ُ‫ﺙ ِﺳ َﺮﺍﻋًﺎ َﻛﺄَﻧﱠﻬُ ْﻢ ﺇِﻟَ ٰﻰ ﻧ‬ ِ ‫ﻳُﻮ َﻋ ُﺪﻭﻥَ ﻳَﻮْ َﻡ ﻳَ ْﺨ ُﺮﺟُﻮﻥَ ِﻣﻦَ ْﺍﻷَﺟْ ﺪَﺍ‬
َ‫ْﺼﺎ ُﺭﻫُ ْﻢ ﺗَﺮْ ﻫَﻘُﻬُ ْﻢ ِﺫﻟﱠﺔٌ ۚ◌ َ ٰﺫﻟِﻚَ ْﺍﻟﻴَﻮْ ُﻡ ﺍﻟﱠ ِﺬﻱ َﻛﺎﻧُﻮﺍ ﻳُﻮ َﻋ ُﺪﻭﻥ‬
َ ‫ﺎﺷ َﻌﺔً ﺃَﺑ‬ِ َ‫ﺧ‬
“Does each and every one of them covet to be admitted to the
Garden of Bliss. No (never shall they enter it). We have created
them for that substantial purpose (the worth of) which they know.
But nay! I call to witness the Lord of the easts and the wests. We

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are certainly Powerful to change (them into) better beings than

they are and that We can never be frustrated (in Our purpose).
Therefore, leave them alone to indulge in unimportant
conversation and to amuse themselves (in idle pursuits) until they
meet that day of theirs that they are warned of, the day when they
(having risen to life) will come out hastily from their graves as
though they were racing to a target (which they must meet). Their
eyes will be downcast and shameful; humiliation will be
overwhelming them. Such shall be the punishment of the day with
which they are being threatened”. (70:36-44)
This is a clear message of the Holy Qur’ân related to the purpose of
divine punishment in the Hereafter – to change the corrupt ones into
better ones. The verses tell us that all human beings – good or bad -
are created with a special purpose. That purpose is already made
known in the previous verses of this chapter (70:22-35). The divine
aim of “punishment” is the to remove the impure from the pure (8:37).
Good is part of your essence. How could it be otherwise, as “Perfectly
Good Creator” created your essence? Evil is not a part of your natural
repertoire. To be good and do good is the prescribed way (95:4), while
to be evil, and do evil is an option given to you (91:7-8). Evil is a
learnt behaviour. If you are conscious of the consequences, you will
determine your behaviour and refrain from evil. The punishment is the
introduction of aversive stimuli aimed at reducing the unwanted
behaviour. A learnt behaviour can be decreased or even eradicated by
punishment and expectation of reward; what may be called negative
and positive reinforcement. The same principle applies to divine
punishment. The divine punishments aim at reducing excess of evil
that coexist with inherent good.
The word used for punishment in the Holy Qur’ân is ‘adzâb ‫ﺏ‬ ِ ‫( َﻋ َﺬﺍ‬2:7;
2:10; 2:90). It is derived from ‘adzuba, which is something that can be
easily swallowed, something that is digestible. ‘Adzbun is to deny a
thing, to hinder one, to debar, to prevent (Tâj al-‘Arûs, Lisân al-‘Arab,

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Lane). Punishment is called ‘adzâb as it hinders, debars and prevents

from committing evil acts. There are different kinds of punishment
mentioned in the Holy Qur’ân such as: ‫“ َﻋ َﺬﺍﺏٌ َﻋ ِﻈﻴ ٌﻢ‬mighty punishment
(2:7), ‫“ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ٌﻢ‬woeful punishment” (2:10), ‫ﻴﻦ‬ ٌ ‫“ َﻋ َﺬﺍﺏٌ ﱡﻣ ِﻬ‬humiliating
punishment” (2:90), ‫ﺎﺭ‬ ‫ﱠ‬ ِ ‫“ َﻋﺬﺍ‬punishment of the fire” (2:126), ٌ‫َﻋ َﺬﺍﺏ‬
ِ ‫ﺏ ﺍﻟﻨ‬ َ
‫“ َﺷ ِﺪﻳ ٌﺪ‬severe punishment”, ٌ‫ﺻﺐ‬ ِ ‫” َﻋ َﺬﺍﺏٌ َﻭﺍ‬perpetual punishment“ (37:9),
“the greatest punishment” ‫ﺍﺏ ْﺍﻷَ ْﻛﺒَ َﺮ‬ َ ‫( ْﺍﻟ َﻌ َﺬ‬88:25) or simply ‫ﺏ‬ ِ ‫“ ْﺍﻟ َﻌ َﺬﺍ‬the
punishment” (2:96). The reader should differentiate the word for
punishment (‘adzâb) with definite article al, as in al-‘Adzâb al-
Âkhirah ‫( ﺍﻟَ َﻌ َﺬﺍﺏُ ْﺍﻵ ِﺧ َﺮ ِﺓ‬11:103) and without the definite article says in
above examples. When used with definite article al the punishment
refers to the great punishment of the Hereafter, otherwise it may mean
any punishment.
The word used for Hell is al-Jahîm ‫( ْﺍﻟ َﺠ ِﺤ ِﻴﻢ‬83:16), translated as
Gehenna. It is derived from jahama that means to have looks with
severe, stern and morose face. Hell is also called Jahannam ‫َﺟﻬَﻨﱠ َﻢ‬
(14:16; 16:29; 20:74; 39:60…), which means, “a dark and waterless
place that makes the faces of its dwellers ugly and contracted” (Lane,
Lisân). The “fire of Hell” is nâr jahannam ‫َﺎﺭ َﺟﻬَﻨﱠ َﻢ‬ ِ ‫( ﻧ‬9:35). Other
words used for Hell are, “The great Fire” ‫( ﺍﻟﻨﱠﺎ َﺭ ْﺍﻟ ُﻜﺒ َْﺮ ٰﻯ‬87:12) and
“blazing fire” ً‫ﻧَﺎﺭًﺍ َﺣﺎ ِﻣﻴَﺔ‬. Different kind of evil acts have different
grades and types of punishments. Not all punishments refer to the
great punishment of the Hereafter (6:43; 7:4; 7:97; 7:134-136; 8:32;
10:98; 15:83; 32:21). You read:

ٍ ‫ﻖ َﻭﻟِﺘُﺠْ ﺰَ ٰﻯ ُﻛﻞﱡ ﻧَ ْﻔ‬

ْ َ‫ﺲ ﺑِ َﻤﺎ َﻛ َﺴﺒ‬
‫ﺖ َﻭﻫُ ْﻢ‬ ‫ﺽ ﺑِ ْﺎﻟ َﺤ ﱢ‬
َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬ ‫ﻖ ﱠ‬
َ ‫ﷲُ ﺍﻟ ﱠﺴ َﻤ‬ َ َ‫َﻭﺧَ ﻠ‬
ْ ‫َﻻ ﻳ‬
َ‫ُﻈﻠَ ُﻤﻮﻥ‬
“Allâh has created the heavens and the earth with an eternal
purpose to ensure that every soul be recompensed according to
his deeds and no one be done injustice to.” (45:22)

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Creation of heaven and earth was Allâh’s free choice. He gave you
some of His attribute of free choice. Out of His Great Mercy, He then
guides you to make the right choice (91:7-8), and informs you about
the recompense for your right or wrong decision (91:9-10)

“Punishment” is the natural Consequence of Evil Acts

In a society, there are doers of good, and there are doers of evil. The
doers of good may or may not get a reward, but those who commit
crime, when caught, are liable for punishment according to state laws.
The punishment may be hard or mild, depending upon the crime
committed. Sometimes the criminal escapes. Divine law is not
different from the state laws of punishment, with a difference that
nothing remains concealed and nothing escapes from Divine
recording. You are told every action, good or bad, is recorded (18:49;
19:79; 36:12)

َ‫ُﻛﻞﱡ ﺃُ ﱠﻣ ٍﺔ ﺗُ ْﺪﻋ َٰﻰ ﺇِﻟَ ٰﻰ ِﻛﺘَﺎﺑِﻬَﺎ ْﺍﻟﻴَﻮْ َﻡ ﺗُﺠْ َﺰﻭْ ﻥَ َﻣﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻌ َﻤﻠُﻮﻥ‬
“Every community will be summoned to (face) their records (of
deeds). (And it shall be said to them,) `This day you shall be
recompensed according to your deeds.” (45:28)
The Holy Qur’ân mentions all possible bad actions and evil deeds that
are to be avoided if one wants to escape punishment in this world or in
the Hereafter (2:178, 188,206; 4:16, 26; 5:33, 38; 6:120; 24:2,4…).
Your failure to avoid them leads to the ordeals you suffer in your life.
These sufferings may continue in the Hereafter. Contrary to criminal
laws of the society, Allâh punishes not every crime – great or small.

Divine Punishment starts before the Day of Resurrection

ِ َ‫ﺕ ﻧَ ْﺸﺮًﺍﻓَ ْﺎﻟﻔ‬

ِ ‫ﺎﺭﻗَﺎ‬
‫ﺕ‬ ِ ‫ﺎﺷ َﺮﺍ‬ ِ ‫ﺎﻭﺍﻟﻨﱠ‬َ ً‫ﺕ َﻋﺼْ ﻔ‬ ِ ‫ﺕ ﻋُﺮْ ﻓًﺎﻓَ ْﺎﻟ َﻌ‬
ِ ‫ﺎﺻﻔَﺎ‬ ِ ‫َﻭ ْﺍﻟ ُﻤﺮْ َﺳ َﻼ‬
‫ﺕ ِﺫ ْﻛﺮًﺍ ُﻋ ْﺬﺭًﺍ ﺃَﻭْ ﻧُ ْﺬ ًﺭﺍ‬ِ ‫ﻓَﺮْ ﻗًﺎﻓَ ْﺎﻟ ُﻤ ْﻠﻘِﻴَﺎ‬

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“I call to witness those (messengers of Truth) who are sent forth

to spread goodness (in continual series). Those that drive off
forcefully (falsehood and forces of evil as chaff is carried before
the wind), And those that spread (the truth) far and wide, And
those (forces) that fully distinguish (the right from the wrong),
And those (forces) carrying the (Divine) Message of (rising to)
eminence far and wide, (And those presenting the source of
eminence) in an attempt to purify (some) from the abomination of
sin and to warn (others)” (77:1–6)
These verses tell you that God ever sent His Prophets with a message
and teachings to reform corrupt societies. They not only brought with
them the divine guidance, but also, in case of denial, warned of
pending punishments. Their narrations in the Holy Qur’ân inform you
of different kinds of punishment people received because of their
denial (15:79,83; 16:26,113; 29:5). You read: “And We certainly
destroyed several generations before you when they went wrong in
spite of the fact that there had come to them their Messengers (of
God) with clear proofs but they would not believe. Just (as We repaid
them) so We repay all such guilty people (with punishment) (10:13).
This verse and several others (16:63) point out that, with the forces of
reformation, punishment of sin starts already in this very world (6:43;
7:4; 7:97; 7:134-136; 8:32; 10:98,102; 15:83…). The punishment
people receive is not because of their disbelief in the Lordship of
Allâh but a consequence of their evil action (10:98; 11:116-117). He
says: “And if Allâh were to seize the people for their (committing)
injustice (and their ascribing partners with Him), He would not leave
any (unjust and polytheistic) living and crawling creature on the face
of the earth” (16:61). Allâh warns you ever again to be at guard before
you decide the way you go. If you make wrong decision, He gives
long respite (7:183; 22:44) out of His Mercy, to think over and mend
(7:156) though He says:

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ْ‫ﺖ ﺃَﺭْ ُﺟﻠِ ُﻜ ْﻢ ﺃَﻭ‬ َ ‫ﻫُ َﻮ ْﺍﻟﻘَﺎ ِﺩ ُﺭ َﻋﻠَ ٰﻰ ﺃَﻥ ﻳَ ْﺒ َﻌ‬

ِ ْ‫ﺚ َﻋﻠَ ْﻴ ُﻜ ْﻢ َﻋ َﺬﺍﺑًﺎ ﱢﻣﻦ ﻓَﻮْ ﻗِ ُﻜ ْﻢ ﺃَﻭْ ِﻣﻦ ﺗَﺤ‬
‫ْﺾ‬ ْ
َ ‫ْﻀ ُﻜﻢ ﺑَﺄ‬ َ ‫ﻳَ ْﻠﺒِ َﺴ ُﻜ ْﻢ ِﺷﻴَﻌًﺎ َﻭﻳُ ِﺬﻳ‬
ٍ ‫ﺱ ﺑَﻌ‬ َ ‫ﻖ ﺑَﻌ‬
“He has the power to send upon you a calamity from above and
from beneath your feet or He may throw you into confusion by
making you confront with conflicting parties, and make you taste
the dissension (and violence) of one another.” (6:65)
In the Holy Qur’ân punishment of fire ‫ﺎﺭ‬ِ ‫ﺏ ﺍﻟﻨﱠ‬
ِ ‫( َﻋ َﺬﺍ‬2:126) refers mostly
to the ordeals and destructions of warfare. The word nâr ( ‫ ﻧﱠﺎﺭ‬fire) is
often used in Arabic as a symbol of war. The Arabs used to kindle fire
as a sign of imminent war. There is yet another type of punishment of
“fire” mentioned in the Holy Book. This is the punishment that “rises
over the feelings of the hearts” (104:5-7) and kindles fire in the heart
and burns it. You read:

ُ‫ﷲِ ْﺍﻟ ُﻤﻮﻗَ َﺪﺓ‬

‫ﷲِ ْﺍﻟ ُﻤﻮﻗَ َﺪﺓُ ﻧَﺎ ُﺭ ﱠ‬
‫َﻭ َﻣﺎ ﺃَ ْﺩ َﺭﺍﻙَ َﻣﺎ ْﺍﻟ ُﺤﻄَ َﻤﺔُ ﻧَﺎ ُﺭ ﱠ‬
“And what should make you know what the crushing torment is? (It
is) the fire set ablaze by Allâh, which rises over (the feelings of) the
hearts” (104:5–7)
Vice, crime, unfulfilled worldly desires, unsatisfied impulses and
other sinful acts generate a feeling of restlessness and distress in
conscious hearts. Persistent grief and anxiety brings the soul out of
equilibrium. From the sorrows that emerge from such unfulfilled
worldly desires, and the nafs al-Lawwâmah, ‫ﺲ ﺍﻟﻠﱠﻮﱠﺍ َﻣ ِﺔ‬ِ ‫ﻧﱠ ْﻔ‬, the self-
reproaching soul which stirs conscious hearts at the time of evil acts, a
fire is set ablaze that makes the hearts burn. This burning is felt like a
ْ Such hearts suffer from extended grief and
“crushing torment” ‫ٱﻟ ُﺤﻄَ َﻤﺔ‬.
weariness (35:35–36). Thus, this “crushing torment”, originates
already in this present life in the form of spiritual and emotional
torture. This punishment remains hidden from the eyes of others and
continues into the hereafter as the “the hellish fire”.

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The Door of Repentance Remains Open

ٍ ‫ﷲِ ﻟِﻠﱠ ِﺬﻳﻦَ ﻳَ ْﻌ َﻤﻠُﻮﻥَ ﺍﻟﺴﱡﻮ َء ﺑِ َﺠﻬَﺎﻟَ ٍﺔ ﺛُ ﱠﻢ ﻳَﺘُﻮﺑُﻮﻥَ ِﻣﻦ ﻗَ ِﺮﻳ‬

‫ﺐ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺍﻟﺘﱠﻮْ ﺑَﺔُ َﻋﻠَﻰ ﱠ‬
‫ﷲُ َﻋﻠِﻴ ًﻤﺎ َﺣ ِﻜﻴ ًﻤﺎ‬‫ﷲُ َﻋﻠَ ْﻴ ِﻬ ْﻢ ۗ◌ َﻭ َﻛﺎﻥَ ﱠ‬ ‫ﻓَﺄُﻭﻟَ ٰـﺌِﻚَ ﻳَﺘُﻮﺏُ ﱠ‬
“Verily, Allâh undertakes to accept the repentance of those who
do evil through lack of knowledge, then repent soon after. Such
are the persons towards whom Allâh turns with mercy. And Allâh
is All-Knowing, All-Wise” (4:17).
Allâh has kept the door of repentance open if you are indulged in evil
acts (6:54). But repentance is of no avail if you go on doing evil until,
when death visits you, you say, I do repent now, nor it is of any use to
those who die whilst they are engrossed in evil acts. Before this Allâh
has given a long respite to you to think over and repent the evil ways
(7:183; 22:44).
A great prominence is given to the Attributes of Mercy and
Forgiveness: al-Rahmân, al-Rahîm, and al-Ghafûr of Allâh. The Holy
Qur’ân says: “He has taken upon Himself (the rule of) mercy” (6:12;
6:54). There is a hidden Mercy in His wrath (- ghadzab) and His
punishment, whereas in human affairs there is anger often without any
mercy whatsoever. If a human being gets angry, at the moment of his
anger, he typically will not think of any mercy, and his acting out of
anger will not contain any tinge of mercifulness. Allâh’s wrath is
never free from being mixed with His Mercy, because Allâh is “the
Lord of All-Embracing Mercy” (6:147). There is a great message of
hope and a feeling of love inspired in you when you read:

‫ﻱ ﺍﻟﱠ ِﺬﻳﻦَ ﺃَﺳ َْﺮﻓُﻮﺍ َﻋﻠَ ٰﻰ ﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ َﻻ ﺗَ ْﻘﻨَﻄُﻮﺍ ِﻣﻦ ﺭﱠﺣْ َﻤ ِﺔ ﱠ‬

‫ﷲِ ۚ◌ ﺇِ ﱠﻥ‬ َ ‫ﻗُﻞْ ﻳَﺎ ِﻋﺒَﺎ ِﺩ‬
ِ ‫ﻮﺏ َﺟ ِﻤﻴﻌًﺎ ۚ◌ ﺇِﻧﱠﻪُ ﻫُ َﻮ ْﺍﻟ َﻐﻔُﻮ ُﺭ ﺍﻟﺮ‬
‫ﱠﺣﻴ ُﻢ‬ َ ُ‫ﷲَ ﻳَ ْﻐﻔِ ُﺮ ﺍﻟ ﱡﺬﻧ‬‫ﱠ‬
“Say, O My servants, who have committed excesses (and
wrongs) against their own souls, do not despair of the mercy of

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Allâh. Surely, Allâh forgives all sins. He is the Great Protector,

the Ever Merciful.” (39:53)
Such a Merciful and most Gracious One cannot punish human beings
without there being some elaborate reformative design that would set
them again on the right path for a higher and progressive life after
they have been cleansed from the dirt of sin and evil. When He resorts
to punishment, His punishment cannot be ruthless and never-ending,
but is rather like the punishment of a mother towards her child
(101:8–11), a punishment to reform, not to devastate.
The Persian mystical poet Hâfiz Shîrâzî said: The Great Mercy wants
to reach out and teach us. Break all our teacup talk of gods. If you
give the Beloved His choice, on some nights He would drag you by
your hair around the room, taking away from your grip all those toys
of the world that bring you no joy. The Beloved sometimes gets tired
of speaking sweetly and wants to rip to shreds all your erroneous
notions of truth. The Beloved sometimes wants to do us a great favour
by holding us upside down and shaking all the nonsense out.
We read in verse 4:48, “Surely, Allâh does not forgive that a partner
be associated with Him but He forgives everything short of it to
whomsoever He will. And whoso associates a partner with Allâh has
indeed committed a very great sin". This verse and the similar verse
4:116 emphasize the seriousness of the sin of associating partners with
Allâh. The passage uses the word ghufiru, translated as “forgive,”
whose root word, ghafara means, “to cover up,” “to envelop,” “to
curtain,” or “to provide protection.” One can only protect or cover a
body. These associates are non-existent, so He does not find them, and
that is why He does not cover them. Thus, this verse expresses the
extreme dislike of this action on the part of Allâh by saying these
associates are “non-existent” before Him. The statement “Associate
no partners with Allâh, surely this (act of) associating partners (with
Him) is a grievous wrong.” (31:13) is the cornerstone of all statements
in the Holy Qur’ân. Association of other gods with Allâh is not
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limited to the worship of objects of nature or to suppose that any of

His creation, dead or alive, possess one or more of the Attributes of
Allâh to the same extent. To go after ones desires, making these
desires the object of goal and ultimately object of “worship” is also a
form of association with Allâh (25:43). Even here, Allâh has kept
open the door of repentance open and forgiveness during your
lifetime. It is not impossible that one may well realize that he was
treading on the wrong path and running after a shadow. He may feel
the need of correction and repentance. This door is still open to him
during his lifetime. On the Day of Judgement Allâh’s Mâlikîyyat
(Kingship) shall prevail. He may forgive all those sinful acts for
which you were unable to ask forgiveness during your lifetime, with
the exception of “associating partners” with Allâh. This act will not go
unpunished unless the sinner turned to Him with repentance during his
lifetime. ‫ ﺇِﻧﱠﻪُ ﻫُ َﻮ ْﺍﻟ َﻐﻔُﻮ ُﺭ ﺍﻟ ﱠﺮ ِﺣﻴ ُﻢ‬He is the Great Protector, the Ever
Merciful.” (39:53

Good and Evil shall not Continue to Co-exist after Death

You will observe that good and evil are two opposing forces that exist
side by side in societies and individuals. Good without evil has no
meaning. Likewise, evil without good has no meaning either. Good is
absence of evil. The presence of one makes you realize the absence of
other. In a person, one condition may dominate the other (41:35).
Allâh says on the Day of judgement He will separate the two:

ُ‫ْﺾ ﻓَﻴَﺮْ ُﻛ َﻤ ۥﻪ‬

ٍ ۢ ‫ﻀ ۥﻪُ َﻋﻠَ ٰﻰ ﺑَﻌ‬ َ ِ‫ﺐ َﻭﻳَﺠْ َﻌ َﻞ ْٱﻟﺨَ ﺒ‬
َ ‫ﻴﺚ ﺑَ ْﻌ‬ ِ ‫ﻴﺚ ِﻣﻦَ ٱﻟﻄﱠﻴﱢ‬ َ ِ‫ٱ¶ُ ْٱﻟﺨَ ﺒ‬
‫ﻟِﻴَ ِﻤﻴﺰَ ﱠ‬
َ‫َﺟ ِﻤﻴ ۭ ًﻌﺎ ﻓَﻴَﺠْ َﻌﻠَ ۥﻪُ ﻓِﻰ َﺟﻬَﻨﱠ َﻢ ۚ◌ ﺃُ ۟ﻭﻟَ ٰـٓﺌِﻚَ ﻫُ ُﻢ ْٱﻟﺨَ ٰـ ِﺴﺮُﻭﻥ‬
“So that Allâh may distinguish and separate the impure from the
pure and (in doing so) He will pile the impure one upon another,
then He will huddle them all together, then He will consign them
[the huddled pile] to Gehanna. Such, in fact, are the very losers.”
(8:37)

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To be good and do good is the prescribed way, while to be evil, and

do evil is an option. This option shall be removed on the Day of
Judgement. Allâh will separate people according the grades of their
actions so “that He might show whoever of you was the best in deeds
and conduct.” (11:7). Then He says:

‫ﺏ َﺟﻬَﻨ ﱠ َﻢ ﺧَ ٰـﻠِ ُﺪﻭﻥَ َﻻ ﻳُﻔَﺘﱠ ُﺮ َﻋ ْﻨﻬُ ْﻢ َﻭﻫُ ْﻢ ﻓِﻴ ِﻪ ُﻣ ْﺒﻠِﺴُﻮﻥَ َﻭ َﻣﺎ‬ ِ ‫ﺇِ ﱠﻥ ْٱﻟ ُﻤﺠْ ِﺮ ِﻣﻴﻦَ ﻓِﻰ َﻋ َﺬﺍ‬
۟
ُ ِ‫ﻮﺍ ﻫُ ُﻢ ٱﻟﻈﱠ ٰـﻠِ ِﻤﻴﻦَ َﻭﻧَﺎﺩَﻭْ ﺍ ﻳَ ٰـ َﻤ ٰـﻠ‬ ۟ ُ‫ﻅَﻠَ ْﻤﻨَ ٰـﻬُ ْﻢ َﻭﻟَ ٰـ ِﻜﻦ َﻛﺎﻧ‬
َ َ‫ﺾ َﻋﻠَ ْﻴﻨَﺎ َﺭﺑﱡﻚَ ۖ◌ ﻗ‬
‫ﺎﻝ‬ ِ ‫ﻚ ﻟِﻴَ ْﻘ‬
َ‫ﻖ َﻛ ٰـ ِﺮﻫُﻮﻥ‬ ‫ﻖ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﺃَ ْﻛﺜَ َﺮ ُﻛ ْﻢ ﻟِ ْﻠ َﺤ ﱢ‬ ‫ﺇِﻧﱠ ُﻜﻢ ﱠﻣ ٰـ ِﻜﺜُﻮﻥَ ﻟَﻘَ ْﺪ ِﺟ ْﺌﻨَ ٰـ ُﻜﻢ ﺑِ ْﭑﻟ َﺤ ﱢ‬
“The guilty will be abiding in the torment of Gehanna. That
(torment) will not be allowed to abate for them (unless they are
completely cleansed from their rust), and once caught in it they
shall completely despair. (By punishing them so) We did them no
injustice, rather (We were just, and) it was they themselves who
were the unjust and wrongdoers indeed (and corrupted their own
souls by their actions). And they will cry, O Mâlik [the angel in
charge of Hell], let your Lord finish with us (and thus rid us of
the torment once for all). He will reply, ‘You have to remain
(here) in this very state’. (God will say,) ‘We really brought you
the Truth, yet most of you were those who found the truth hard
(to follow)’.” (43:74–78)

Ibn al-‘Arabî said, “Dont you see that if one is in the Fire, it is because
Allâh is just? If he is in paradise, it is because of His fadzal [favour,
graciousness]; Allâh favours and obliges. If you say this one is an
infidel, I say, Allâh is just. If you say this one is a man of Faith, I say,
Allâh favours and obliges with His paradise. He decrees and
differentiates the affair.”

“Hell” is the Manifestation of Allâh’s Mercy

The Holy Qur’ân uses many Words to differentiate the various acts of
evil—such Words as dzanb, itham, ‘udwân, sharr, fuhush, sûi, isyân,
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fisq, fujur, khatâ’; fasâd, baghî, munkar and kufar. Each of these
words expresses a different aspect of evil. Allâh says evil is a disease
of heart (2:10; 5:52; 8:49; 9:125). For such souls, a curing treatment is
needed. Then Allâh says evil deeds rust the hearts:

َ‫َﻛ ﱠﻼ ۖ◌ ﺑَﻞْ ۜ◌ َﺭﺍﻥَ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ِﻬﻢ ﱠﻣﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻜ ِﺴﺒُﻮﻥ‬

“The truth is that their (evil) deeds have rusted their hearts” (83:14)
The Ever Merciful cannot leave the corrupted and rusted souls as such
forever. The rust must be removed through heat and then cleansed by
fire. He says: “Then your hearts hardened after that, so that they were
(hard) like rocks or harder still” (2:74). Such hard “hearts” should be
“melted” with the Fire of Hell nâr jahannam ‫َﺎﺭ َﺟﻬَﻨﱠ َﻢ‬
ِ ‫ﻧ‬. You always get a
chance to clean the dirt on your heart before it gets “rusted” and hard
during your lifetime. Unfortunately, many die before their process of
cleansing and healing is finished. For such souls, a curing treatment is
needed. You are told:

ِ ‫ﺍﺯﻳﻨُﻪُ ﻓَﺄ ُ ﱡﻣﻪُ ﻫ‬

ٌ‫َﺎﻭﻳَﺔٌ َﻭ َﻣﺎ ﺃَ ْﺩ َﺭﺍﻙَ َﻣﺎ ِﻫﻴَ ْﻪ ﻧَﺎ ٌﺭ َﺣﺎ ِﻣﻴَﺔ‬ ْ ‫َﻭﺃَ ﱠﻣﺎ َﻣ ْﻦ َﺧﻔﱠ‬
ِ ‫ﺖ َﻣ َﻮ‬
“But as for the person whose scales (of good deeds) are light
(and of no account), The abyss [Gehenna] shall then be a
(nursing) mother to him (till the souls are completely cleansed of
the taint of sin and they are reborn). Ah! What should make you
know what that (abyss) is! It is a blazing Fire (for burning out all
the dross that people collect by leading a sinful life in this
world)” (101:8–11)
Here the Holy Qur’ân has used the Word ٌ ُ‫ﺃُ ﱡﻣﻪ‬, ummahu, “(his) nursing
mother,” to describe the hellfire. It is called ummahu, ones nursing
mother, to indicate that one’s connection to hellfire is similar to that of
a baby with its mother. As the embryo goes through various stages of
development in the womb until it is born, so will the guilty sinners
pass through different processes until their souls are ready for a new

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birth and start a development towards eternal life in His Gardens. The
Word umma, the nursing mother, also describes the relationship
between mother and child. The mother not only admonishes a child in
order to educate and teach good manners, she also at times punishes
him. She nurses him whenever the child becomes ill and needs
treatment, even admits him into a hospital when required. However,
mostly she grants him protection and care. “The bosom of hell is like
the bosom of a mother.” In this abode, the dweller of hell is nursed
and brought up in the same manner as a child is nursed and brought
up. Moreover, as the love and mercy of a mother towards her
misbehaved, naughty, and discourteous child is stronger than her
anger and punishment, so is the Love and Mercy of the All-Mighty
Lord, because He has not only the love of a father but also the
kindness of a mother for His creation. Then you are told:

‫ﺲ ْﺍﻟ ِﻤﻬَﺎ ُﺩ‬

َ ‫ﻗُﻞ ﻟﱢﻠﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ َﺳﺘُ ْﻐﻠَﺒُﻮﻥَ َﻭﺗُﺤْ َﺸﺮُﻭﻥَ ﺇِﻟَ ٰﻰ َﺟﻬَﻨﱠ َﻢ ۚ◌ َﻭﺑِ ْﺌ‬
“Say to those who disbelieve, You shall soon be overcome and
gathered together to be driven towards Gehenna. What an evil
abode it is! " (3:12)
Allâh says Gehenna is al-Mihâd ‫ – ْﺍﻟ ِﻤﻬَﺎﺩ‬a word derived from mahada -
meaning an abode, a resting place that lies spread out with provisions
(Tâj al-‘Arûs, Lisân al-‘Arab, Lanes dictionary), a kind of
convalescent home. Hell is also called the “friendly protector” maulâ,
of the sinners. You read, “Hell-Fire is the final abode of you all. That
َ ‫( َﻣﺄْ َﻭﺍ ُﻛ ُﻢ ﺍﻟﻨﱠﺎ ُﺭ ۖ◌ ِﻫ‬57:15). This is to
is your friendly-protector” ‫ﻲ َﻣﻮْ َﻻ ُﻛ ْﻢ‬
indicate its role as a protecting friend that hinders from further sinful
acts. Mirsâd ‫ﺻﺎ ًﺩ‬
َ ْ‫ ِﻣﺮ‬is another description of hell. You read:

‫ﺻﺎ ۭ ًﺩﺍﻟﱢﻠﻄﱠ ٰـ ِﻐﻴﻦَ َﻣـٴَﺎ ۭﺑًﺎﻟﱠ ٰـﺒِﺜِﻴﻦَ ﻓِﻴﻬَﺎٓ ﺃَﺣْ ﻘَﺎ ۭﺑً ﱠﺎﻻ ﻳَ ُﺬﻭﻗُﻮﻥَ ﻓِﻴﻬَﺎ ﺑَﺮْ ۭ ًﺩﺍ‬ ْ ‫ﺇِ ﱠﻥ َﺟﻬَﻨ ﱠ َﻢ َﻛﺎﻧ‬
َ ْ‫َﺖ ِﻣﺮ‬
‫َﻭ َﻻ َﺷ َﺮﺍﺑًﺎﺇِ ﱠﻻ َﺣ ِﻤﻴ ًۭﻤﺎ َﻭ َﻏﺴﱠﺎ ۭﻗًﺎ َﺟﺰَ ٓﺍ ۭ ًء ِﻭﻓَﺎﻗًﺎ‬

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“Surely, only Gehenna shall be in wait (for those who deny the
truth). A closed place for the rebellious. There they shall be
staying for long (till all their maladies are completely treated).
There they shall find no (comfort of) coolness, nor (intoxicating)
drink. All that they shall have will be boiling water or stinking
fluid (befitting their disease), A befitting recompense (for the
evils done by them)” (78:21–26).
Mirsâd, ‫ﺻﺎ ًﺩ‬
َ ْ‫( ِﻣﺮ‬78:21–22), is a closed observing place (Lane). Patient
who receive treatments are observed closely. They are under watchful
eyes when under intensive care. Hell is also called mathwa’ ‫ َﻣ ْﺜ ًﻮﻯ‬- a
resort. These verses provide a description of hell where the diseased
souls (the sinner) will get treatment. “A nursing home, hospital and a
recovering center, a resort, observing place” is the concept we get
about hell from the Holy Qur’ân. Hell is thus a remedial place and a
permanent resort. It is not for the purpose of torture or reprisal and
retaliation, but for the preparation of the corrupted human souls for
further never-ending progress, to make the soul fit for further
advancement so that it may be awakened for a higher eternal life. So
hell is a kind of hospital, a nursing home, established for the treatment
of those who were suffering from some ugly and painful diseases, so
consequently, during their stay in hell, there would naturally be
shrieks and cries, weeping and mourning. You read: “As for the
wretched, they shall be in the Fire, where they shall moan and cry”
(11:106). Just as in the case of the physically sick, the spiritually sick
will have to taste some bitter and nauseous medicine and take
distasteful hot drinks (bitter teas and so on), a medicine that “neither
nourishes nor satisfies” (88:7) their hunger or thirst. Like those who
suffer from a skin disease, they shall also need protective coverings or
even a change of skin (22:19–20), and like those with cancer, they
shall have to undergo some sort of surgical operation (22:21; 23:104)
and bandages (14:50).

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In order to point out another aspect of hell, the Holy Qur’ân has called
it fitnah (37:63), an expression denoting the assaying of gold and the
casting of that gold into the fire in order to purify it. The use of this
Word is a clear indication that another purpose of the hellfire is the
purification of the precious human soul, which was rusted because of
sin (which is the non-use or misuse of human faculties) during ones
lifetime on this earth. Such a soul must undergo those severe trials,
which it, out of laziness, neglected in this life (70:23–34; 73:20) and
thus must now experience through the remedial ordeals of hellfire.
These four Words—umma, the nursing mother (101:9), maulâ, the
friendly protector of the sinners (57:15), mirsâd, the nursing home
(78: 21–22), and fitnah, the assaying of gold and the casting of it into
the fire in order to purify it (37:63)—describe the Qur’ânic concept of
hell by informing you that its purpose is to raise the human soul and
purify it of the dross of sins, just as you would apply the rule of
reward and punishment to educate and train your children. Hell is thus
a purgatory for one’s moral and spiritual diseases. In spite of all this
suffering, the treatment in hell will cure him, and he “shall neither die
therein nor live” (87:13). The Holy Qur’ân has clearly laid down the
same laws for the punishment in hell as are imposed on human beings
here in this world for disease and misbehavior (7:94–100).
Jalâl al-Dîn Rûmî explained the concept of punishment by fire in the
following words in his Mathnawî: “Look at the pea in the pot, how it
leaps up when it feels the fire. While boiling, it rises to the top and
cries, Why are you setting fire under me? No! Boil nicely now, and
do not try to leap away from One Who has made the fire. It is not
because you are hateful to Him that He boils you, He boils you so that
you gain flavor, become nutritious, and mingle with essential spirits.
This affliction is not because you are despised. When you were green
and fresh, you were drinking the water in the garden, and that water
drinking was for the sake of this fire.”

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Hell is therefore not a punishment resulting from some sort of revenge

of Allâh’s. Because of His great Mercy, the stay of the sinners in hell
is only for a limited (though very long) time and hell is not eternal
(6:128; 11:107; 78:23). This is the consequence of His Attribute “All
Embracing Mercy,” which dominates everything (6:147). Otherwise,
if the punishment were eternal and never-ending, it could only have
been inflicted by a most cruel and merciless God. Compare this
interpretation with the Christian belief regarding hell, generally
defined as the eternal fate of unrepentant sinners after this life.

Divine Punishment shall be According to Evil Deeds

‫ﺕ َﺟﺰَ ﺍ ُء َﺳﻴﱢﺌَ ٍﺔ ﺑِ ِﻤ ْﺜﻠِﻬَﺎ‬

ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ َﻛ َﺴﺒُﻮﺍ ﺍﻟ ﱠﺴﻴﱢﺌَﺎ‬
“And (as for) those who knowingly committed evil deeds, they
shall be punished in measure with the evil done” (10:27)
Not all your evil actions have the same level and intensity. They will
not get the same level and intensity of punishment. Just as not all good
deeds shall get the same recompense, so not all corrupted souls will
get the same quality of punishment. All your actions, good or bad are
conserved. You will reap the reward of your actions accordingly.

َ‫ُﻛﻞﱡ ﺃُ ﱠﻣ ٍﺔ ﺗُ ْﺪﻋ َٰﻰ ﺇِﻟَ ٰﻰ ِﻛﺘَﺎﺑِﻬَﺎ ْﺍﻟﻴَﻮْ َﻡ ﺗُﺠْ َﺰﻭْ ﻥَ َﻣﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻌ َﻤﻠُﻮﻥ‬
“Every community will be summoned to (face) their records (of
deeds). (And it shall be said to them,) `This day you shall be
recompensed according to your deeds.” (45:28)
The verse, like many other verses (see 18:49; 19:79; 36:12), informs
us about the divine law of “conservations of actions”. You further
read:

‫ﺕ ﺃَﻥ ﻧﱠﺠْ َﻌﻠَﻬُ ْﻢ َﻛﺎﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ‬ َ ‫ﺃَ ْﻡ َﺣ ِﺴ‬

ِ ‫ﺐ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺟْ ﺘ ََﺮﺣُﻮﺍ ﺍﻟ ﱠﺴﻴﱢﺌَﺎ‬
َ‫ﺕ َﺳ َﻮﺍ ًء ﱠﻣﺤْ ﻴَﺎﻫُ ْﻢ َﻭ َﻣ َﻤﺎﺗُﻬُ ْﻢ ۚ◌ َﺳﺎ َء َﻣﺎ ﻳَﺤْ ُﻜ ُﻤﻮﻥ‬
ِ ‫ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
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“Do those who commit evil deeds think that We will treat them
like those who believe and (accordingly) do deeds of
righteousness so that their lives and deaths be alike? How ill they
judge!” (45:21)
Allâh has arranged different levels and ranks in hellfire for particular
evil deeds in a known proportion. “He will recompense the evil doers
according to their deeds,” (53:3). He says: “The hypocrites shall
surely be in the lowest reaches of the Fire” (4:145). This is because
they received and heard the Divine Messages, and still they
conformed only to the outer forms of prescribed commandments while
inwardly not having the least belief in them. This sets them apart from
other nonbelievers, who never heard the Divine Messages or were
kept unaware of them.
You are told that the dwellers of hell will be made to drink intensely
hot or intensely cold and stinking fluid, because they had not made
proper use of their faculties, had gone to extremes in using them, and
had not followed the golden mean (38:56–57). Thus, the purpose of
the remedy is to achieve equilibrium by lessening that which had
increased in intensity and increasing that which had lessened in
intensity.

Punishment in “Hell” will not be Eternal

‫ﱠﻻﺑِﺜِﻴﻦَ ﻓِﻴﻬَﺎ ﺃَﺣْ ﻘَﺎﺑًﺎ‬

“There they shall be staying long” (78:23)
The stay in hell has been described in the above verse with the Word
ahqâba ‫( ﺃﺣْ ﻘَﺎﺏ‬78:23). Ahqâba ‫ ﺃﺣْ ﻘَﺎﺏ‬is derived from haqiba, meaning
rainless year, as in haqaba al-Matar - “rain was delayed.” Thus,
ahqâba is a long period but not eternity, not forever. Here the
Qur’ânic concept of hell is different from the Christian view that the
stay in “hell” is forever. It is also because of the four descriptions

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(umma, maulâ, mirsâd, and fitnah) that the stay of the sinners in hell
is only for a limited (though long) time; therefore, hell is not eternal
(6:128; 11:107; 78:23).
In the Divine Knowledge, which the Holy Qur’ân brings to you, Allâh
is described as sometimes pleased (98:8) and sometimes displeased
(16:106). The anger causes the pleasure to cease, the pleasure causes
the anger to cease, and pleasure is the preference also sought by Allâh.
It is therefore not possible that the people of the hellfire will suffer
Allâh’s anger and displeasure forever without ever enjoying His
pleasure. The dwellers of hellfire will eventually be relieved because
of the inclination and preference of God for pleasure. It will be His
pleasure to relieve the inmates of hellfire ultimately from its tortures.
The Holy Prophet (pbuh) is reported to have said, “Surely a day will
come over Hell when there shall not be a single human being in it”
(Fath al-Bayân 4:372). According to ‘Abdullâh Ibn Mas‘ûd (d. 29
AH / 650 CE), the Prophet (pbuh) said, “Surely a time will come over
Hell when its gates shall be blown by wind, there shall be none in it”,
and a saying of ‘Umar(rz), the second Caliph, is recorded as follows:
“Even if the dwellers in Hell may be numberless as the sands of the
desert, a day will come when they will be taken out of it” (Fath al-
Bayân 4:372). Similar sayings are reported from many other
Companions of the Holy Prophet (pbuh), such as Ibn ‘Umar, Jabîr Ibn
Abdullâh, Abû Sa ‘îd, Abû Hurairah, as well as from the learned men
of the next generation; later such imâms as Ibn al-‘Arabî, Ibn
Taymiyyah, Ibn Qayyim, and many others have held similar views.
There is a Hadîth-i-Qudsî transmitted by the Holy Prophet (pbuh):
Allâh said, “The angels have interceded, the believers have interceded,
now the Most Merciful will intercede. He will draw out from the fire
even persons who never offered acts of goodness and whose hardened
hearts have been melted. He will then immerse them in the river that
flows before the entrance of Paradise called the River of Life.”
(Narrated by Jabîr Ibn Abdullâh). See here Chapter 45.
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 NOTIONS OF THE DOCTRINE OF “ATONEMENT”

‫َﻭ َﻣﻦ ﻳَ ْﻜ ِﺴﺐْ ﺧَ ِﻄﻴﺌَﺔً ﺃَﻭْ ﺇِ ْﺛ ًﻤﺎ ﺛُ ﱠﻢ ﻳَﺮْ ِﻡ ﺑِ ِﻪ ﺑَ ِﺮﻳﺌًﺎ ﻓَﻘَ ِﺪ ﺍﺣْ ﺘَ َﻤ َﻞ ﺑُ ْﻬﺘَﺎﻧًﺎ َﻭﺇِ ْﺛ ًﻤﺎ ﱡﻣﺒِﻴﻨًﺎ‬
“But one who commits a fault or a sin and imputes it to an
innocent person, he certainly bears the burden of calumny along
with that of a flagrant sin.” (4:112)
In other words, the blood of an innocent cannot wash out your sins.
There is a principle in every civilized society, and this is laid down

◌ۗ ‫ﺍﺯ َﺭﺓٌ ِﻭ ْﺯ َﺭ ﺃُ ْﺧ َﺮ ٰﻯ‬

ِ ‫َﻭ َﻻ ﺗ َِﺰ ُﺭ َﻭ‬
“And no soul that bears the burden shall bear the burden of
another.” (17:15)
This principle is repeated several times in the Holy Qur’ân (6:164;
35:18; 53:38). Everyone has to carry its own cross. There is no
forgiving or pardoning through the blood of an innocent helpless
person. Every soul is responsible for its own actions and stand before
his Lord with his own record of deed as He says: “And (on that day)
the record (of their deeds) will be exhibited (before them)” (18:49).
This is the Qur’ânic law and Divine justice and this is the fundamental
principle of ethics. Deviation from this principle is unethical.
In Christian theology, the atonement refers to forgiving or pardoning
of sin through the death and resurrection of Jesus. The story of the
crucifixion of Jesus, with all its different versions, is in itself
controversial among Christians. Still, it is the cornerstone of Christian
beliefs, and according to Christian dogma, those who deny this story
deny Jesus and, in doing so, do not deserve Gods blessings. They

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cannot enter the kingdom of God and transcend to glory. Instead, they
are destined to eternal torture in hell.
In other words, the mere belief in the story of the crucifixion, as
presented by the Christian Fathers, is sufficient to transcend to glory,
enter the kingdom of God, and avert the eternal hellfire. At the base of
this belief are two stories: the story of Adam and the story of Jesus.
Serious Christian scholars question the authenticity and truthfulness of
each of these stories. Is the story of Adam merely a myth? They ask,
and did the person Jesus as presented by Christian fathers actually
exist as such in history? There is serious disagreement about the date
of Jesus birth, his place of birth, and his actual parenthood. His early
life and his youth remain in darkness. And what really happened when
he was taken off the cross after a few hours is also clouded in mystery.
Where did he hide? Who helped to bring him down from the cross and
to escape? How was he “resurrected to heaven”? Did his flesh-and-
blood body were resurrected, or was it just his spirit? All these
controversies are carefully labeled as “mysteries,” and the Christian
believer is supposed to believe in them in order to escape eternal
hellfire.
Here is another mystery: How can the “suicidal death” of one man
have any effect on the morality of another person and qualify that
person to enter paradise? If sin is innate, as the story of Christian
Adam tells us, then how is that innateness changed by atonement? Is it
not a fact that you have the capacity to discriminate between good and
evil and, besides this, have been equipped with reason, logic, and
conscience? What is more, you have been given free will. If you so
desire, you can walk along the path of virtue, and if you so will, you
can take the evil way and “become the lowest of the low” (95:4–5).
Assuredly, no atonement can change the fundamental nature of yours.
The atonement of Jesus can neither efface the fact of sin nor change
the tendencies and capabilities reposed in human nature. Religion can
only teach you the method of acquiring control over your passions and

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show you the way of salvation. The atonement has not succeeded in
terminating sin and evil practices among its adherents; rather, it has
given them a free hand, an excuse for evil practices, because there
awaits them, in their imagination, a mindless forgiveness. One cannot
hang an innocent person for the sin of another. That is not only
unethical and against human nature, it is also against human
conscience and is clearly unjust. No law in any society supports such
injustice. Atonement is the invention of wild and lazy imaginations.
Allâh says:

ُ‫ﺏ ۗ◌ َﻣﻦ ﻳَ ْﻌ َﻤﻞْ ﺳُﻮ ًءﺍ ﻳُﺠْ ﺰَ ﺑِ ِﻪ َﻭ َﻻ ﻳَ ِﺠ ْﺪ ﻟَﻪ‬ ِ ‫ْﺲ ﺑِﺄ َ َﻣﺎﻧِﻴﱢ ُﻜ ْﻢ َﻭ َﻻ ﺃَ َﻣﺎﻧِ ﱢﻲ ﺃَ ْﻫ ِﻞ ْﺍﻟ ِﻜﺘَﺎ‬
َ ‫ﻟﱠﻴ‬
ِ َ‫ﷲِ َﻭﻟِﻴًّﺎ َﻭ َﻻ ﻧ‬
‫ﺼﻴﺮًﺍ‬ ‫ﻭﻥ ﱠ‬ ِ ‫ِﻣﻦ ُﺩ‬
“(O people!) It [the salvation] shall not be according to your
vain desires, or according to the vain desires of the people of the
Scripture (the Jews and the Christians). He who does evil shall
be recompensed accordingly and he shall find for himself neither
patron nor a helper besides Allâh” (4:123).
Consider: Would not the “Father” of Jesus be a cruel, unjust, and
implacable tyrant, Whose anger moved Him to crucify His own
innocent and beloved son for its pacification? Can He not forgive sins
without wanting some reward for this Mercy? Why was the blood of
the son needed to mollify the anger of the Father and to wash out the
sins of the rest of the children? If God, Who is considered All-Mighty
both by Christians and Muslims, needed a son for the atonement of
humankind, then He would be dependent, insufficient, and imperfect.
Such a god could not be called All-Mighty. The Holy Qur’ân teaches
you: “And those who strive hard in Our cause We will certainly guide
them to the ways that lead to Us” (29:69). This is opposite to the easy
way of atonement. The Holy Qur’ân teaches you:

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‫ﻀﻞﱡ َﻋﻠَ ْﻴﻬَﺎ ۚ◌ َﻭ َﻻ ﺗ َِﺰ ُﺭ‬ َ ‫ﱠﻣ ِﻦ ﺍ ْﻫﺘَﺪ َٰﻯ ﻓَﺈِﻧﱠ َﻤﺎ ﻳَ ْﻬﺘَ ِﺪﻱ ﻟِﻨَ ْﻔ ِﺴ ِﻪ ۖ◌ َﻭ َﻣﻦ‬
ِ َ‫ﺿ ﱠﻞ ﻓَﺈِﻧﱠ َﻤﺎ ﻳ‬
ً ‫ﺚ َﺭﺳ‬
‫ُﻮﻻ‬ َ ‫ﺍﺯ َﺭﺓٌ ِﻭ ْﺯ َﺭ ﺃُ ْﺧ َﺮ ٰﻯ ۗ◌ َﻭ َﻣﺎ ُﻛﻨﱠﺎ ُﻣ َﻌ ﱢﺬﺑِﻴﻦَ َﺣﺘﱠ ٰﻰ ﻧَ ْﺒ َﻌ‬ِ ‫َﻭ‬
“He who follows the right way follows it to his own good and he
who goes astray, surely, he goes astray to his own loss. And no
soul that bears the burden shall bear the burden of another. And
We never punish unless We have sent a (warning) Messenger”
(17:15).

DOGMAS OF TRINITY IN DIVINITY

Tathlîth

ٍ ِ‫ﺙ ُﺷ َﻌﺒٍ ﱠﻼ ﻅَﻠ‬

‫ﻴﻞ َﻭ َﻻ‬ ِ ‫ﺍﻧﻄَﻠِﻘُﻮﺍ ﺇِﻟَ ٰﻰ َﻣﺎ ُﻛﻨﺘُﻢ ﺑِ ِﻪ ﺗُ َﻜ ﱢﺬﺑُﻮﻧَﺎﻧﻄَﻠِﻘُﻮﺍ ﺇِﻟَ ٰﻰ ِﻅﻞﱟ ِﺫﻱ ﺛَ َﻼ‬
ْ‫ﺻﻔ ٌﺮ‬
ُ ‫ﺖ‬ ٌ َ‫ﻳُ ْﻐﻨِﻲ ِﻣﻦَ ﺍﻟﻠﱠﻬَﺒِﺈِﻧﱠﻬَﺎ ﺗَﺮْ ِﻣﻲ ﺑِ َﺸ َﺮ ٍﺭ َﻛ ْﺎﻟﻘَﺼْ ِﺮ َﻛﺄَﻧﱠﻪُ ِﺟ َﻤﺎﻟ‬
“Now, move on towards that (punishments) which you cried lies
to. Move on to the shadow that has three branches, (Which is)
neither affording shade (to you) nor protects (you) from the
flame. Rather it throws huge sparks as huge and high as towers;
(Sparks) that look like tawny camels.” (77:29-33)
Trinity is a doctrine that defines God as three “divine Persons” in one.
Trinity is found in many varieties within Christianity, Hinduism, and
other forms of paganism. In the Christian religion, the Trinity is
supposedly composed of God the Father, God the Son (Jesus), and
God the Holy Spirit. Jesus is considered God incarnate. With the
Hindus, there is Brahma, who, like the Christian God, is one God in
three Persons: Brahma himself, Vishnu, and Shiva. Together, these
make Creator, Sustainer, and Destroyer (the Trimûrti of Hinduism).

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Brahma is the aspect of God that continually creates the universe and
all within it, Vishnu is the aspect of God that is incarnate upon earth in
order to save the world and sustain it, and Shiva is the destroyer of the
old so that the new may arise. It is also notable that Vishnu is said to
have been crucified to a tree, with arrows piercing his hands and feet
(R. C. Majumdar, “Evolution of Religio-Philosophic Culture in India”
in S. Radhakrishnan, The Cultural Heritage of India, 2nd ed., Vol. 4
[Calcutta: The Ramakrishna Mission Institute of Culture, 1956], p.
47). In ancient Egypt there was the trinity of Ra/Re (Spirit), Path
(Father), and Amun (Amen/hunter), and later there was the Trinitarian
group of Osiris, Isis, and Horus (John F. Nash, “Trinity and its
Symbolism,” The Esoteric Quarterly, Summer 2005 p.33). Enlil,
with “An” and “Enki”, form the supreme Mesopotamian triad of
deities (Nötscher 1938: 382-387).
L. L. Paine recorded that the Christian doctrine of Trinity stemmed
from pagan roots: He noted, “Among the more highly civilized
Chaldeans, Babylonians, Assyrians, and Egyptians, triads of gods
were a common and notable feature of their theologies.” Trinity was
taught in the oldest Chaldean, Egyptian, and Mithratic schools. The
Chaldean sun god, Mithra, was called “Triple”; the Trinitarian
doctrine of the Chaldeans was inherited from the Akkadians, who
themselves belonged to a race that was the first to conceive a
metaphysical trinity (A Critical History of The Evolution of
Trinitarianism and Its Outcome in the New Christology [Boston:
Houghton, Mifflin, 1900], p. 4). Records of early Mesopotamian and
Mediterranean civilizations document many varieties of polytheistic
religion, though many scholars believe that the earliest man was
monotheistic. Rev. Alexander Hislop devoted several chapters of his
book The Two Babylons or the Papal Worship Proved to Be the
Worship of Nimrod and His Wife (1858) to show how this original
belief in one God was replaced by the triads of paganism, which were
eventually absorbed into Christian dogma. There is no question that
ancient man believed in a “sole and omnipotent Deity who created all
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things” at one time, a belief that became corrupted at a later point into
a belief in a multitude of gods.
Moses stressed the oneness of God: “Hear, O Israel! The Lord our
God is one Lord” (Bible: Deuteronomy 6:4). Jesus repeated it when he
said, “The first of all the commandments is, Hear, O Israel! The Lord
our God is one Lord” (Bible: Mark 12:29). Muhammad (pbuh)
appeared approximately six hundred years later, bringing the same
message again: “And your God is One God, there is no other, cannot
be and will never be one worthy of worship but He” (2:163).
The word Trinity is not to be found in the Bible, nor does the explicit
doctrine of Trinity appear in the New Testament (Verlyn D.
Verbrugge. ed., The New International Dictionary of New Testament
Theology [Grand Rapids, MI: Zondervan, 2000]). Lyman Abbott, in
his Dictionary of Religious Knowledge: For Popular and Professional
Use (Whitefish, MT: Kessinger Publishing, 1874/2010), stated that
many historians believed that the Trinity “is a corruption borrowed
from the heathen religions, and engrafted on the Christian faith.”
Edward Gibbon, in his History of Christianity: Comprising All That
Relates to the Progress of the Christian Religion in “The History of
the Decline and Fall of the Roman Empire” (New York: Peter Eckler
Publishing, 1891/1916, p. xvi), noted, “If paganism was conquered by
Christianity, it is equally true that Christianity was corrupted by
paganism.” The pure monotheism of the first Christians was corrupted
by the Church of Rome into the incomprehensible dogma of the
Trinity. Historian Will Durant observed: “Christianity did not destroy
paganism; it adopted it. From Egypt came the ideas of a Divine
trinity” (The Story of Civilization, Vol. 3, Caesar and Christ [New
York: Simon and Schuster, 1944], p. 595).
Greek philosophy had its own influence on the development of the
Christian Trinity. According to The New Schaff-Herzog
Encyclopaedia of Religious Knowledge (Samuel Macaulay Jackson,
ed. [New York: Funk and Wagnalls, 1912]), the doctrines of the
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 DOGMAS OF TRINITY IN DIVINITY

Logos and the Trinity received their philosophical aspect from Greek
thinkers. Elements of Greek Platonism are unmistakably present in the
Trinitarian definition of One God in “three Persons.” Many of the
pagan tenets invented by the Egyptians and idealized by Plato were
retained as being worthy of belief. One recalls in particular the
Neoplatonic views of the Supreme or Ultimate Reality that is
triadically represented. Pagan gods were still the official gods of the
state when the dissolute Roman government began to crumble. At that
time, there was brutal persecution of the followers of nascent
Christianity; to remain faithful to the belief of Jesus Christ meant
hardship and ridicule. Christianity digressed from the concept of the
Oneness of God into the vague and mysterious doctrine that was
formulated during the fourth century CE.
Christians say Jesus is God (Bible: John 1:1, 14); they say the Father
is God (Bible: Philippians 1:2); and they say the Holy Spirit is God
(Bible: Acts 5:3–4). Since the Son speaks to the Father, they are
separate persons (Bible: John 17). Since the Holy Spirit speaks also
(Bible: Acts 13:2), it too is a separate entity. Still they maintain that
there is only One God. The property of numbers is the property of a
thing that displays that property. The “manyness” of a thing imposes
that “manyness” upon it. How is it possible for a servant to serve the
entity of “manyness,” with the All-Mighty Creator being one of them?
Now, the existence of Jesus as being one of the three either must be
existent not as God and not being part of it, or he must consist of the
Being of God. Since there is no existence from eternity without
beginning except that of the All-Mighty Creator, Jesus cannot be a
God because of his beginning in some form, as a “Word” or as a child.
He who limits his Creator and gives it the form of a human body has
made Him take on limits like himself. High indeed is the One and the
Only God, the Creator. He is beyond any notion of judging Him by
means of what He has created. He, not we, is the Judge Himself. The
profession that the One God is the Present Reality (al-Wajûd al-

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Haqq), Who is Incomparable in His Essence, Who is One and Alone

and Self-Sufficient, demands that there be no likeness (mumâthilat)
between us and Him in any respect, because He is Self-Sufficient, and
we depend for our existence on Him. No one depended on Jesus for
his existence (Ibn al-‘Arabî, Fatûhât al-Makkîyya).
Now, if we say in this relationship of Trinity, two of them are not He,
or that the other two are other than He, or that all of the three are He,
these would be confusing, contradictory statements and would
effectively negate His being Self-Sufficient, One and Alone and
Independent. These lifeless words denote a deficiency of knowledge
about the One Reality (al-Wajûd al-Haqq) and lack of speculative
power. If they say that the son is not He, and then that the son has no
existence, they have only relations, and the relationships of a Deity are
non-existent. No matter which argument you are offered to accept,
another stands opposed to it. The intellect will be incapable of
reaching and understanding this kind of “knowledge.” You have to be
blind or pretend to be blind to accept such a faith.

◌ۚ ‫ﺿ ًّﺮﺍ َﻭ َﻻ ﻧَ ْﻔﻌًﺎ‬
َ ‫ﻚ ﻟَ ُﻜ ْﻢ‬
ُ ِ‫ﷲِ َﻣﺎ َﻻ ﻳَ ْﻤﻠ‬ ِ ‫ﻗُﻞْ ﺃَﺗَ ْﻌﺒُ ُﺪﻭﻥَ ِﻣﻦ ُﺩ‬
‫ﻭﻥ ﱠ‬
“Say, Do you worship beside Allâh that which has no power over
doing you any harm or good (and they follow the fancies of the
people who had gone astray before them)? ” (5:76).
“You embrace some form carved with your own minds, saying He is
this. He is not this (the Jesus on the cross), or that (the Holy Ghost).
He is the Unique One. Your three idols prostrate before Him. Your
every thought form perishes in His formlessness” (Mathnawî of Jalâl
al-Dîn Rûmî).

‫ﺍﺣ ٌﺪ ۚ◌ َﻭﺇِﻥ‬ِ ‫ﺚ ﺛَ َﻼﺛَ ٍﺔ ۘ◌ َﻭ َﻣﺎ ِﻣ ْﻦ ﺇِﻟَ ٰـ ٍﻪ ﺇِ ﱠﻻ ﺇِﻟَ ٰـﻪٌ َﻭ‬ ‫ﻟﱠﻘَ ْﺪ َﻛﻔَ َﺮ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻥ ﱠ‬
ُ ِ‫ﷲَ ﺛَﺎﻟ‬
‫ﻟﱠ ْﻢ ﻳَﻨﺘَﻬُﻮﺍ َﻋ ﱠﻤﺎ ﻳَﻘُﻮﻟُﻮﻥَ ﻟَﻴَ َﻤﺴ ﱠﱠﻦ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ِﻣ ْﻨﻬُ ْﻢ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ٌﻢ‬

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“Most certainly, they have disbelieved who say, Allâh is the third
of the three. But in fact there is no other, cannot be and will
never be one worthy of worship except One God. And if they
refrain not from what they say, there shall certainly befall those
who disbelieve from among them, a grievous punishment” (5:73).
Thus, concept of Trinity in any form must categorically be rejected,
and no interpretation (such as the three are actually one) is to be
accepted. The Christian concept of Trinity cannot inspire us with love
for the One and Only Truth and for humankind (though it can inspire
some with a love for Jesus). No foot of the believers in Trinity reaches
the firm foundation in the real Truth; no clear path to Him appears
before them, as they see Him identical to a human being. This image
of Christ stands between them and the real goal. Christians cannot
distinguish God, Who is the Creator, from His creation. They say, “He
is like this”; they say, concerning a form or a body, “He [the body] is
like Him.” Christians identify Him through the forms that change and
disappear. Their people of knowledge try to separate him from Him,
but they are unable to do so. In their sermons they try to make him
identical with Him, but when that cannot be verified, they remain
impotent in their belief, their understanding becomes weary, and their
intellects bewildered. Their tongues speak of him and Him in
contradictory expressions. At one time they say he and mean Him, at
another, they say not He but he, and at still another time, they say He
and he, not he but He. There is no issue in any theology more obscure
and confusing than the beliefs in Trinity and the “sonship” of God.
Human consciousness generates in a person hope and fear to an extent
unknown in animals. This hope and fear in turn generate a desire in
the human mind to seek a deity for help in dealing with the
vicissitudes of life. Unless you allow your nascent mind to be guided
by the One Who created the universe, these two passions, hope and
fear, will make you forever bow before created things. In the words of
the Persian mystic Hâfiz: “The tiny gods say, We are the sacred

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yearning in the unrequited soul; We are the blushing cheek of every

star and planet. Dear ones! Beware of the tiny gods that the frightened
men create to bring an anesthetic relief to their sad souls.”

DOGMAS OF THE “SONSHIP” OF GOD

َ‫َﻭﻗَﺎﻟُﻮﺍ ﺍﺗﱠﺨَ َﺬ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ َﻭﻟَﺪًﺍ ۗ◌ ُﺳﺒ َْﺤﺎﻧَﻪُ ۚ◌ ﺑَﻞْ ِﻋﺒَﺎ ٌﺩ ﱡﻣ ْﻜ َﺮ ُﻣﻮﻥ‬

“And they say, The Most Gracious (God) has taken to Himself a
son. Holy is He. Rather they (whom they so designate) are (only
His) honoured servants” (21:26).
The plural form “they (whom they so designate)” in the verse draws
our attention to the fact that there were others besides Jesus who were
spoken of as the sons of God. Such beliefs were not limited to
Christianity or to the Mediterranean culture. In the regions into which
the early Christian faith was eventually introduced, there were
numerous temples dedicated to gods and sons of gods, such as Apollo
or Dionysius among the Greeks, Hercules among the Romans, Mithra
among the Persians, Adonis and Altis in Syria, Osiris and Horus in
Egypt, and Bal among the Babylonians. Nearly all of these deities
had significant commonalities, as Edward Carpenter in Pagan and
Christian Creeds: Their Origin and Meaning, (New York: Harcourt,
Brace, 1921) says:
x They were sons of god.
x They were born on or very near to Christmas Day.
x They were born of a virgin mother.
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x They were born in a cave or underground chamber.

x They led a life of toil for humankind.
x They were called by the names of Light-Bringer, Healer,
Mediator, Savior, Deliverer, or Messiah.
x They descended into hell or the underworld.
x They rose again from the dead and became the pioneers of
humankind, leading the way for humans to reach the heavenly
world.
x They founded communities of Saints and churches, in which
disciples were received by baptism.
x They were commemorated by Eucharistic meals.
Madonna, the mother goddess with the “Child Redeemer Horus,” was
honoured in northern Egypt, and Isis was supposedly a virgin mother,
worshipped just as Mary is today. Osiris was also reputed to have
been born of the virgin Neith on December 29. He was betrayed, was
slain, and was “arisen” to life again. Among the Germanic tribes, the
goddess Hertha was regarded as a virgin with a child in her arms.
Balder of Scandinavia was called a “healer” and a “Savior” of
humankind. Gods such as Odin bore sons, and Frigga was conceived
from a “Father-god.” Bacchus, also called Dionysius, was said to have
been born of a virgin named Demeter on December 25. All such
legends, stories with which the whole pagan world was fully
saturated, were imputed to Jesus, his mother, and his church.
According to Rev. Joseph B. Gross, the Chinese also had a “Virgin
Mother Goddess” (The Heathen Religion in Its Popular and
Symbolical Development [Boston: J. P. Jewett, 1856]). The Hindu
Lord Krishna was never born out of the womb of his mother, as an
ordinary human baby is (though outwardly he appeared like a normal
human being); he was actually Lord Narayan or Vishnu, and he came
down to planet earth from his “Supreme Abode” to eradicate the evil
forces, to restore the “Dharma,” and to liberate the worthy ones or

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devotees (Mahabharata, Udyoga Parva 49.20; Bhagavata Purana,

Canto 10 Chapter 3 Verse 46).
Mithraism flourished for six hundred or more years in Persia, reached
Rome in about 70 BCE, and spread throughout the Mediterranean
region. During the third century CE, it was the most powerful cult in
Europe. What we know about Mithra is that he was reputed to be a
mediator between God and man. He was born of a virgin in a cave on
December 25. He had twelve disciples. He died in the service of
humanity. He was buried but rose again from the tomb. His
resurrection was celebrated with great joy. His great festivals were on
Christmas and Easter. People entered his cult through baptism.
No doubt, the foregoing information will elicit surprise and create
doubt in the mind of a Christian reader, because this Mithraism cult
has left virtually no traces. The Christians in power in Alexandria and
Rome suppressed it with all available powers throughout the
Mediterranean region and the rest of Europe. Otherwise, Christianity,
in its present form, would have had no chance to flourish. Mithraism
died when most of its legends were incorporated into the new religion
of Christianity, and through the efforts of such Church Fathers as
Justin Martyr, Tertullian, and Saint Jerome, the name Mithra was
replaced by a new name: Jesus Christ (John M. Robertson, Pagan
Christs: Studies in Comparative Hierology [London: Watts & Co.,
1911]). The historian Tertullian (approx. 160–225 CE) stated that the
learned in his day considered Mithraism and Christianity as identical.
Coincidences may occur in some instances, of course, but repetition of
almost all distinctive points of Christ’s life with those lives of
legendary “son gods” are too numerous to ignore. These facts need
thoughtful perusal and considered judgment. It is enough for you to
understand that many Christian mysteries cannot safely be ascribed to
divine origin. The Holy Qur’ân says,

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‫ﺏ َﻻ ﺗَ ْﻐﻠُﻮﺍ ﻓِﻲ ِﺩﻳﻨِ ُﻜ ْﻢ َﻏﻴ َْﺮ ْﺍﻟ َﺤ ﱢ‬

‫ﻖ َﻭ َﻻ ﺗَﺘﱠﺒِﻌُﻮﺍ ﺃَ ْﻫ َﻮﺍ َء ﻗَﻮْ ٍﻡ ﻗَ ْﺪ‬ ِ ‫ﻗُﻞْ ﻳَﺎ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﺿﻠﱡﻮﺍ ﻋَﻦ َﺳ َﻮﺍ ِء ﺍﻟ ﱠﺴﺒِﻴ ِﻞ‬ َ ‫ﺿﻠﱡﻮﺍ َﻛﺜِﻴﺮًﺍ َﻭ‬ َ َ‫ﺿﻠﱡﻮﺍ ِﻣﻦ ﻗَ ْﺒ ُﻞ َﻭﺃ‬ َ
“Say, O People of the Scripture! Do not exaggerate in (the
matter of) your religion falsely and unjustly, nor follow the
fancies of a people who had gone astray before (you) and had
led many astray, and (now again) who have strayed from the
right path” (5:77).
This verse tells us that in making these doctrines the basis of their reli-
gion, the Christian Fathers have simply followed erroneous doctrines
followed by people before them. We read in Holy Qur’ân:

‫ﺎﺭﻯ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ ﱠ‬

‫ﷲِ ۖ◌ َ ٰﺫﻟِﻚَ ﻗَﻮْ ﻟُﻬُﻢ‬ َ ‫ﺼ‬َ ‫ﺖ ﺍﻟﻨﱠ‬ ‫ﺖ ْﺍﻟﻴَﻬُﻮ ُﺩ ﻋُﺰَ ْﻳ ٌﺮ ﺍﺑ ُْﻦ ﱠ‬
ِ َ‫ﷲِ َﻭﻗَﺎﻟ‬ ِ َ‫َﻭﻗَﺎﻟ‬
◌ۖ ‫ﺑِﺄ َ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ‬
“There are some of the Jews who say, Ezra is the son of Allâh, while
the Christians say, The Messiah is the son of Allâh. These are mere
words that they speak. They only imitate the words of the infidels of
old. Allâh assail them! Whither they are deluded away! ” (9:30).
Christians have created a god for themselves, a man who came out of
the womb of an Israelite woman: “A virgin shall conceive, and bear a
son” (Bible: Isaiah 7.14; also Matthew 1.23); and “Thou art my son”
(Bible: Psalms 2:7). This is a new-born god, who is at the same time a
weak and helpless man, yet this man is considered independent of all,
and we are all expected to depend on him for our needs, and without
him no affair can supposedly be accomplished. But perplexingly
enough, he had to die on a cross in an ungodly state. For some
Christians, Mary is the divine Mother and omnipotent intercessor.

ٌ ‫ﷲِ َﻻ ﻳَ ْﺨﻠُﻘُﻮﻥَ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻧَﺄ َ ْﻣ َﻮ‬

‫ﺍﺕ َﻏ ْﻴ ُﺮ‬ ‫ﻭﻥ ﱠ‬ ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬
◌ۚ ‫ﺍﺣ ٌﺪ‬ِ ‫ﺃَﺣْ ﻴَﺎ ٍء ۖ◌ َﻭ َﻣﺎ ﻳَ ْﺸ ُﻌﺮُﻭﻥَ ﺃَﻳﱠﺎﻥَ ﻳُ ْﺒ َﻌﺜُﻮﻧَﺈِﻟَ ٰـﻬُ ُﻜ ْﻢ ﺇِﻟَ ٰـﻪٌ َﻭ‬

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“And the things whom they call upon apart from Allâh can create
nothing. Rather they are themselves created. They are dead, not
alive. And they do not perceive when they shall be raised (to life
again). Your God is One God” (16:20–22).

‫َﻭﺍﺗﱠﺨَ ُﺬﻭﺍ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺁﻟِﻬَﺔً ﱠﻻ ﻳَ ْﺨﻠُﻘُﻮﻥَ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻥَ َﻭ َﻻ ﻳَ ْﻤﻠِ ُﻜﻮﻥَ ِﻷَﻧﻔُ ِﺴ ِﻬ ْﻢ‬
‫ﺿ ًّﺮﺍ َﻭ َﻻ ﻧَ ْﻔﻌًﺎ َﻭ َﻻ ﻳَ ْﻤﻠِ ُﻜﻮﻥَ َﻣﻮْ ﺗًﺎ َﻭ َﻻ َﺣﻴَﺎﺓً َﻭ َﻻ ﻧُ ُﺸﻮﺭًﺍ‬ َ
“Yet people worship apart from Him gods who, rather than
create anything, are themselves created and who have no power
of (averting) harm or (doing) good to themselves, nor have they
any control over death or life or Resurrection” (25:3).

‫ﻖ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻥَ َﻭ َﻻ ﻳَ ْﺴﺘَ ِﻄﻴﻌُﻮﻥَ ﻟَﻬُ ْﻢ ﻧَﺼْ ﺮًﺍ َﻭ َﻻ‬ ُ ُ‫ﺃَﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ َﻣﺎ َﻻ ﻳَ ْﺨﻠ‬
‫ﺼﺮُﻭﻥَ َﻭﺇِﻥ ﺗَ ْﺪ ُﻋﻮﻫُ ْﻢ ﺇِﻟَﻰ ْﺍﻟﻬُﺪ َٰﻯ َﻻ ﻳَﺘﱠﺒِﻌُﻮ ُﻛ ْﻢ ۚ◌ َﺳ َﻮﺍ ٌء َﻋﻠَ ْﻴ ُﻜ ْﻢ‬ ُ ‫ﺃَﻧﻔُ َﺴﻬُ ْﻢ ﻳَﻨ‬
◌ۖ ‫ﷲِ ِﻋﺒَﺎ ٌﺩ ﺃَ ْﻣﺜَﺎﻟُ ُﻜ ْﻢ‬ ‫ﻭﻥ ﱠ‬ ِ ‫ﺻﺎ ِﻣﺘُﻮﻥَ ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺗَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬ َ ‫ﺃَ َﺩﻋَﻮْ ﺗُ ُﻤﻮﻫُ ْﻢ ﺃَ ْﻡ ﺃَﻧﺘُ ْﻢ‬
‫ﺻﺎ ِﺩﻗِﻴﻦَ ﺃَﻟَﻬُ ْﻢ ﺃَﺭْ ُﺟ ٌﻞ ﻳَ ْﻤ ُﺸﻮﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ‬ َ ‫ﻓَﺎ ْﺩ ُﻋﻮﻫُ ْﻢ ﻓَ ْﻠﻴَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟَ ُﻜ ْﻢ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬
َ‫ﺍﻥ ﻳَ ْﺴ َﻤﻌُﻮﻥ‬ ٌ ‫ْﺼﺮُﻭﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ ﺁ َﺫ‬ ِ ‫ﺃَ ْﻳ ٍﺪ ﻳَﺒ ِْﻄ ُﺸﻮﻥَ ﺑِﻬَﺎ ۖ◌ ﺃَ ْﻡ ﻟَﻬُ ْﻢ ﺃَ ْﻋﻴ ٌُﻦ ﻳُﺒ‬
‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﻧَ ﱠﺰ َﻝ‬ ‫ُﻭﻥ ﺇِ ﱠﻥ َﻭﻟِﻴ َﱢﻲ ﱠ‬ ِ ‫ﻨﻈﺮ‬ ِ ُ‫ﻭﻥ ﻓَ َﻼ ﺗ‬ ِ ‫ﺑِﻬَﺎ ۗ◌ ﻗُ ِﻞ ﺍ ْﺩ ُﻋﻮﺍ ُﺷ َﺮ َﻛﺎ َء ُﻛ ْﻢ ﺛُ ﱠﻢ ِﻛﻴ ُﺪ‬
َ‫َﺎﺏ ۖ◌ َﻭﻫُ َﻮ ﻳَﺘ ََﻮﻟﱠﻰ ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦَ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺗَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩﻭﻧِ ِﻪ َﻻ ﻳَ ْﺴﺘَ ِﻄﻴﻌُﻮﻥ‬ َ ‫ْﺍﻟ ِﻜﺘ‬
◌ۖ ‫ﺼﺮُﻭﻥَ َﻭﺇِﻥ ﺗَ ْﺪ ُﻋﻮﻫُ ْﻢ ﺇِﻟَﻰ ْﺍﻟﻬُﺪ َٰﻯ َﻻ ﻳَ ْﺴ َﻤﻌُﻮﺍ‬ ُ ‫ﻧَﺼْ َﺮ ُﻛ ْﻢ َﻭ َﻻ ﺃَﻧﻔُ َﺴﻬُ ْﻢ ﻳَﻨ‬
ْ‫ﻑ َﻭﺃَ ْﻋ ِﺮﺽ‬ ِ ْ‫ْﺼﺮُﻭﻥَ ُﺧ ِﺬ ْﺍﻟ َﻌ ْﻔ َﻮ َﻭ ْﺃ ُﻣﺮْ ﺑِ ْﺎﻟﻌُﺮ‬ ِ ‫َﻭﺗ ََﺮﺍﻫُ ْﻢ ﻳَﻨﻈُﺮُﻭﻥَ ﺇِﻟَ ْﻴﻚَ َﻭﻫُ ْﻢ َﻻ ﻳُﺒ‬
َ‫ﻋ َِﻦ ْﺍﻟ َﺠﺎ ِﻫﻠِﻴﻦ‬
They associate (with Him as partners) those who create nothing
but are themselves created. They (the associated gods) will have
no power to give them (who associate partners with Allâh) any
help, nor can they help themselves (but will themselves perish). If
you invite these (associated gods) for (your) guidance, they will
not respond to you. It makes no difference to you whether you
call them or you remain silent.

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“Verily, those whom you call on beside Allâh are (merely

helpless maids or) servants like yourselves. (If it is not so then)
call on them, they should then make a response to you if you are
right.
“Have these (gods) feet with which they walk, or have they hands
with which they hold, or have they eyes with which they see, or
have they ears with which they hear? Say, Call upon your
associate gods, then contrive you all against me and give me no
respite, (yet you will see that I am triumphant because) Verily,
My Protecting-Friend is Allâh Who has revealed this perfect
Book and He takes into (His) protection all the righteous.
“And those whom you call upon besides Him have no power to
help you, nor can they help themselves. And if you call these
[sermon readers] to guidance they will not even be able to hear
(you speak). And though you see them (as if they are) looking at
you while (as a matter of fact) they do not see (anything being
absent minded as they are). Take to forgiveness and ever forbear
and enjoin (the doing of) good and turn away from (those who
intentionally want to remain) ignorant” (7:191–199).
Jesus own history, as presented in the New Testament, bears witness
against his divinity. Had he been divine, he would not have cried, Eli,
Eli, lama sabachthani? - My God, my God, why have you forsaken
me? (Matthew 27:46). When his opponents dared him, saying that if
he came down from the cross on his own, they would believe in him,
he would at once have done so. When satan challenged him saying, If
you are the Son of God, tell these stones to become bread (Matthew
4:3), he would have done so. However, in response he was helpless.
On no occasion did Jesus demonstrate his “godly” powers. The
Trimutris of Hindus - the three main gods— Brahma, Vishnu, and
Shiva—seem superior to him in many respects, as do their other
deities. They are more divine than the Nazarene god is, and they can

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claim more genuineness for their life record. Their precepts are, in
general, more majestic, more awe-inspiring, and of greater practical
utility than the visionary Sermon on the Mount of Jesus. The “son
god” of the Christians was a humble person like many others, and he
was characterized by human weaknesses. He demonstrated no divine
attribute, and there was nothing in him that is not to be found in other
human beings.
The Holy Qur’ân has thoroughly presented the question of the alleged
divine sonship of Jesus in several verses and rejects it altogether in
very strong and uncompromising Words in any form:

‫ﺎﻝ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﻳَﺎ ﺑَﻨِﻲ‬

َ َ‫ﷲَ ﻫُ َﻮ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ۖ◌ َﻭﻗ‬‫ﻟَﻘَ ْﺪ َﻛﻔَ َﺮ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻥ ﱠ‬
◌ۖ ‫ﷲَ َﺭﺑﱢﻲ َﻭ َﺭﺑ ﱠ ُﻜ ْﻢ‬‫ﻴﻞ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬ َ ِ‫ﺇِﺳ َْﺮﺍﺋ‬
“Indeed they have disbelieved who say, “Allâh, He is the
Messiah Son of Mary, whereas the Messiah himself said, O
children of Israel! Worship Allâh Who is my Lord and your
Lord” (5:72).

◌ۖ ٌ‫ﺎﺣﺒَﺔ‬
ِ ‫ﺻ‬ ُ ‫ﺽ ۖ◌ ﺃَﻧﱠ ٰﻰ ﻳَ ُﻜ‬
َ ُ‫ﻮﻥ ﻟَﻪُ َﻭﻟَ ٌﺪ َﻭﻟَ ْﻢ ﺗَ ُﻜﻦ ﻟﱠﻪ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬
َ ‫ﺑَ ِﺪﻳ ُﻊ ﺍﻟ ﱠﺴ َﻤ‬
ُ ۖ
‫ﻖ ﻛ ﱠﻞ َﺷ ْﻲ ٍء ◌ َﻭﻫُ َﻮ ﺑِﻜﻞﱢ َﺷ ْﻲ ٍء َﻋﻠِﻴ ٌﻢ‬ُ َ
َ ‫َﻭﺧَ ﻠ‬
“He is Wonderful and Primary Originator of the heavens and the
earth! How (and whence) can there be a son for Him, when He
has no consort? He has created all things and He has perfect
knowledge of everything” (6:101).
These verses describe the transcendental Unity of the Divine Being.
To attribute a son to Him is to acknowledge that He needs a consort,
but there was no wife of God, and if He has no wife, He can by no
means have a son. Besides, the mother and father must belong to the
same species, and they must supplement each other, whereas God is
peerless. The birth of a son necessitates a relationship between a male

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and a female, which cannot be ascribed to God; thus, a connection

will imply a certain weakness in His person and His Attributes.
Allâh is the Wonderful Originator of the heavens and the earth. He
has created everything. He is the Knower of all things. These
attributes are peculiar to Allâh alone, and are not to be found in
anyone else in the universe. Jesus displays none of these attributes.
Had he been the son of God, as he is alleged to have been, he would
have to have possessed some of the peculiar and distinctive qualities
of his father, as other sons possess some peculiarities of their fathers.
On the contrary, we find nothing in him of the qualities of a Creator
and Sustainer. He was every bit a mortal and helpless creature,
inasmuch as he always stood in need of food; his mother and he both
used to eat food (5:75). As Creator and Originator, Allâh possesses the
Knowledge of all the details about His creation, a quality that Jesus
did not possess in the least. We find Jesus, once driven by hunger,
approaching a fig tree in the winter season and, not finding any fruit
on it, becoming angry and cursing it just like any ordinary, frustrated
man.
A man wants a son because he is subject to death and wants to leave
behind a progeny. Allâh, however, is everlasting and eternal; He can
therefore be in no need of a son. The capacity for having progeny is
meant only for such beings who are mortal in their nature, whereas
Allâh is Self-Existing; He is the basis of the existence of the whole
creation. He is the Fountainhead of all life, and He alone maintains
life. As such, He is in no need of a son or any assistant to help Him in
His work or to succeed Him. He is far above the needs of all the
worlds (29:6). The Holy Qur’ân has approached the question of the
alleged divinity, or sonship, of Jesus from various angles:

ِ ُ‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺍﻟﺮﱡ ُﺳ ُﻞ َﻭﺃُ ﱡﻣﻪ‬

◌ۖ ٌ‫ﺻﺪﱢﻳﻘَﺔ‬ ْ َ‫ﱠﻣﺎ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ﺇِ ﱠﻻ َﺭﺳُﻮ ٌﻝ ﻗَ ْﺪ ﺧَ ﻠ‬
◌ۗ ‫َﻛﺎﻧَﺎ ﻳَﺄْ ُﻛ َﻼ ِﻥ ﺍﻟﻄﱠ َﻌﺎ َﻡ‬

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“The Messiah, son of Mary, was only a Messenger (of Allâh), all
the Messengers have (like him) passed away before him, his
mother was a highly truthful woman. They both used to eat food.
See how We explain the arguments for their good, yet see, how
they are turned away (from the truth)” (5:75).
Jesus and his revered mother were each mortal and were each subject
to the laws that govern mortals. Never did Allâh “give them such
bodies as could go without food, neither were they people given
unusually long lives (to enjoy)” (21:8).
Jesus himself used to worship Allâh and pray to Him. The Gospels
bear ample testimony to the fact that he did so. He was neither God
nor the son of God; he was but a humble being who was in dire need
of help from the All-Mighty, Whom he worshipped and to Whom he
prayed with utter humility and with tears in his eyes.

◌ۚ َ‫ﻟﱠﻦ ﻳَ ْﺴﺘَﻨ ِﻜﻒَ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺃَﻥ ﻳَ ُﻜﻮﻥَ َﻋ ْﺒﺪًﺍ ﱢ ﱠ¶ِ َﻭ َﻻ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ْﺍﻟ ُﻤﻘَ ﱠﺮﺑُﻮﻥ‬
“The Messiah never disdains to be (looked upon as) a servant of
Allâh, nor do the angels who are nearest (to Him consider the
fact degrading for themselves)” (4:172).
Verses 4:171–172 indicate the positions of Jesus and Mary, defend
them both from false claims of divinity, and re-establish the honour
they deserve.

‫ﻖ ۚ◌ ﺇِﻧﱠ َﻤﺎ‬ ‫ﷲِ ﺇِ ﱠﻻ ْﺍﻟ َﺤ ﱠ‬ ‫ﺏ َﻻ ﺗَ ْﻐﻠُﻮﺍ ﻓِﻲ ِﺩﻳﻨِ ُﻜ ْﻢ َﻭ َﻻ ﺗَﻘُﻮﻟُﻮﺍ َﻋﻠَﻰ ﱠ‬ ِ ‫ﻳَﺎ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬
◌ۖ ُ‫ﷲِ َﻭ َﻛﻠِ َﻤﺘُﻪُ ﺃَ ْﻟﻘَﺎﻫَﺎ ﺇِﻟَ ٰﻰ َﻣﺮْ ﻳَ َﻢ َﻭﺭُﻭ ٌﺡ ﱢﻣ ْﻨﻪ‬‫ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ِﻋﻴ َﺴﻰ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ َﺭﺳُﻮ ُﻝ ﱠ‬
ٌ‫ﷲُ ﺇِﻟَ ٰـﻪ‬‫ﺎ¶ِ َﻭ ُﺭ ُﺳﻠِ ِﻪ ۖ◌ َﻭ َﻻ ﺗَﻘُﻮﻟُﻮﺍ ﺛَ َﻼﺛَﺔٌ ۚ◌ ﺍﻧﺘَﻬُﻮﺍ ﺧَ ْﻴﺮًﺍ ﻟﱠ ُﻜ ْﻢ ۚ◌ ﺇِﻧﱠ َﻤﺎ ﱠ‬ ‫ﻓَﺂ ِﻣﻨُﻮﺍ ﺑِ ﱠ‬
‫ﺕ َﻭ َﻣﺎ ﻓِﻲ‬ِ ‫ﺎﻭﺍ‬ َ ‫ﺍﺣ ٌﺪ ۖ◌ ُﺳ ْﺒ َﺤﺎﻧَﻪُ ﺃَﻥ ﻳَ ُﻜﻮﻥَ ﻟَﻪُ َﻭﻟَ ٌﺪ ۘ◌ ﻟﱠﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ ِ ‫َﻭ‬
‫ﻴﻼ‬ ‫ﺽ ۗ◌ َﻭ َﻛﻔَ ٰﻰ ﺑِ ﱠ‬
ً ‫ﺎ¶ِ َﻭ ِﻛ‬ ِ ْ‫ْﺍﻷَﺭ‬
“O people of the Scripture! Do not go beyond the limits (of
propriety) in the matter of your religion, nor say anything
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regarding Allâh except that which is perfectly true. The Messiah,

Jesus, son of Mary was only a Messenger of Allâh, and (a
fulfilment of) His word which He communicated to Mary, and a
mercy from Him. Believe, therefore, in Allâh and in all His
Messengers, and do not say, (There are) three (Gods). Refrain
(from following this doctrine) it will be better for you. Verily,
Allâh is the One and only worthy of worship. He is Holy. Far
above having a son. To Him belongs whatever is in the heavens
and whatever is in the earth. And Allâh suffices as a Dispenser
of affairs” (4:171).
Christians associated a son to Him with an additional “Holy Spirit,”
still not disagreeing on His Unity (calculating one from one plus one
plus one). Allâh says, “Most certainly, they have disbelieved who say,
Allâh is the third of the three.” (5:73)
In the history of many kingdoms in Asia and Europe, there were kings
whose heirs raised a disturbance in their respective domains; in some
cases, the father felt obliged to have his son killed, and other cases,
the son felt it necessary to have his father killed. Similarly, whenever
there were two rival claimants to a particular throne, the affairs of the
kingdom generally became chaotic and violent; in the end, one of
them typically was killed or expelled from the country so that order
could be restored in the kingdom. The Holy Qur’ân refers to this
aspect:

َ‫ﺼﻔُﻮﻥ‬ ِ ْ‫ﷲِ َﺭﺏﱢ ْﺍﻟ َﻌﺮ‬

ِ َ‫ﺵ َﻋ ﱠﻤﺎ ﻳ‬ ‫ﷲُ ﻟَﻔَ َﺴ َﺪﺗَﺎ ۚ◌ ﻓَ ُﺴﺒ َْﺤﺎﻥَ ﱠ‬
‫ﻟَﻮْ َﻛﺎﻥَ ﻓِﻴ ِﻬ َﻤﺎ ﺁﻟِﻬَﺔٌ ﺇِ ﱠﻻ ﱠ‬
“Had there been in them [the heaven and the earth] other gods
beside Allâh, then surely both would have gone to ruin (because
of chaos, disorder and confusion). Glorified then be Allâh, the
Lord of the Throne of power, far above what they attribute (to
Him)” (21:22).

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ٌ ‫ﷲِ َﻻ ﻳَ ْﺨﻠُﻘُﻮﻥَ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻧَﺄ َ ْﻣ َﻮ‬

‫ﺍﺕ َﻏ ْﻴ ُﺮ‬ ‫ﻭﻥ ﱠ‬ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬
َ‫ﺃَﺣْ ﻴَﺎ ٍء ۖ◌ َﻭ َﻣﺎ ﻳَ ْﺸ ُﻌﺮُﻭﻥَ ﺃَﻳﱠﺎﻥَ ﻳُ ْﺒ َﻌﺜُﻮﻥ‬
“And the things whom they call upon apart from Allâh can create
nothing. Rather they are themselves created. They are dead, not
alive. And they do not perceive when they shall be raised (to life
again)” (16:20–21).
This is an unequivocal statement, addressing those who call upon
Jesus. Jesus is dead, his mother is dead, and there was no resurrection.
The statement needs no further interpretation. If the All-Mighty God
is Self-Sufficient, without limits and without dimension, we would be
fools to ask Him to step down from His throne of infinite Powers and
give birth through the womb of a woman to his own son. How can a
limitless, infinite Being be confined in the mind of a man or in the
belly of a woman? Helplessness, need, and weakness are not divine
attributes. Being a needy, helpless, and weak son of an All-Mighty
negates his alleged divine origin. Holy is Allâh, far above all that
they attribute to Him. He has Knowledge of both the hidden and the
manifest. He is exalted above all the things and beings they associate
with Him (23:91–92). He says: “your god is One God” (2:163). They
have made the son of man into His deputy, as if Allâh had appointed
him his vice-regent with full powers. They put the son of man on the
same level as their Lord. They say they serve them only that he may
bring them near to Allâh in station (39:3). By saying so they have
transgressed the limit set by Allâh (6:110) and they have tried to make
their own transgression into a means of nearness to Him (39:3). They
do not know that this is actually a distance from Him. “They have
strayed, a far off straying” (4:116). He also says, “Allâh does not
protect [– Ghafara means to protect or cover] that a partner be
associated with Him” (4:116). One can only protect or cover a body.
These associates are non-existent, so Allâh does not find them, and
that is why He cannot cover and protect them. This verse expresses
the extreme dislike of their action on the part of Allâh.
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◌ۖ ٌ‫ﺻﺪﱢﻳﻘَﺔ‬ ِ ُ‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺍﻟﺮﱡ ُﺳ ُﻞ َﻭﺃُ ﱡﻣﻪ‬ْ َ‫ﱠﻣﺎ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ﺇِ ﱠﻻ َﺭﺳُﻮ ٌﻝ ﻗَ ْﺪ ﺧَ ﻠ‬
ِ ‫َﻛﺎﻧَﺎ ﻳَﺄْ ُﻛ َﻼ ِﻥ ﺍﻟﻄﱠ َﻌﺎ َﻡ ۗ◌ ﺍﻧﻈُﺮْ َﻛ ْﻴﻒَ ﻧُﺒَﻴ ُﱢﻦ ﻟَﻬُ ُﻢ ْﺍﻵﻳَﺎ‬
َ‫ﺕ ﺛُ ﱠﻢ ﺍﻧﻈُﺮْ ﺃَﻧﱠ ٰﻰ ﻳ ُْﺆﻓَ ُﻜﻮﻥ‬
“The Messiah, son of Mary, was only a Messenger, all the
Messengers have passed away before him, his mother was a
highly truthful woman. They both used to eat food. See how We
explain the arguments for their good, yet see, how they are
turned away (from the truth)” (5:75).
The Christian Jesus is not the Jesus (‘Isâ) of the Holy Qur’ân.
According to the Gospels, Christian Jesus was born from a “virgin
mother” as the “son of God”. His ministry started when he was about
thirty years old; he began preaching in Galilee and gathered disciples.
He started his final journey to Jerusalem after three years, when he
was about thirty-three years old. Towards the end of his final week in
Jerusalem, he had the “Last Supper” with his disciples, and the next
day he was betrayed, arrested, tried, and then crucified. Three days
after his “burial,” he was resurrected; he appeared off and on to his
disciples over a forty-day period, after which he ascended to heaven.
The Gospels have nothing to say about his life before the age of thirty
or about his life forty days after his crucifixion, and they are confused
about those three days after he was removed from the cross. As the
Holy Qur’ân says: “Verily, those who differ therein [about Jesus
death] are certainly in (a state of) confusion about it” (4:157).
Jesus came to demolish paganism. So says both the Church and the
Holy Qur’ân. Therefore, his life history should be distinctly different
from that of the deities of the ancient world and other pagan gods.
However, the life history of Jesus as sketched by the Church is not

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different from the history of pagan gods, especially the history of

Mithra (sometimes referred to as Mithras). Repetition of almost all
distinctive features of Christ’s life with those of the sun god Mithra
are too numerous to ignore (see chapters p. 211-227). These facts need
thoughtful perusal and considered judgment. It should not be difficult
for a critical mind and a heart free from prejudice to understand that
Christian doctrines cannot safely be ascribed to divine origin.
What the Holy Qur’ân tells us about Jesus life history is indeed very
different. In fact, the Qur’ân mentions mainly those events in the life
of Jesus that differ greatly with those described in the Gospels. The
Holy Qur’ân is not a book of history; the life events of Jesus and his
mother are scattered throughout many chapters of the Holy Book, as
befit the subject matter of the each of those chapters. If you carefully
read all these verses and bring them together, you can easily sketch
the life events of this great Prophet.
The name and title: His name and title, “Jesus, son of Mary,” was
provided by Allâh, as you read, “When the angels said, O Mary! Allâh
gives you good tidings through a (prophetic) word from Him (about
the birth of a son) whose name is the Messiah [al-Masîh], Jesus, son
of Mary [‘Isâ ibn Maryam]” (3:45). Being given this name and title by
Allâh must have had a deep significance; the meanings of the names
contain prophecies about Jesus life. Masîh is derived from masaha,
which means not only “to wipe away” or “to anoint” but also “to set
forth on a survey through the land.” Imâm Ibn al-Fadzal Muhammad
Râzî suggested that Jesus was called al-Masîh because he was to
travel much. May be Jesus was called al-Masîh because he was
supposed to "wipe away" (from masaha) the corruption in the Jewish
Temple. In the name al-Masîh was a hidden prophecy given to Mary
about Jesus traveling and his art of healing.
The history of Jesus in the Gospels is limited to about three years.
What about the other years of his life? It looks obvious that Jesus was
not present in his country of birth. He travelled to learn not only the
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Torah but also other sciences of “Wisdom,” as the Holy Qur’ân says:
“And He will teach him the art of writing (and reading) and the
Wisdom and the Torah and the Evangel” (3:48). Al-Masih is also
translated as the “the anointed,” referring to Jesus as a healer. It is
very possible that through his travels in other countries, Jesus learned
the art of healing certain diseases that were not known to his people,
as you read, “and by My leave you absolved the blind, the leprous”
(5:110). The title “son of Mary,” on one hand, show Allâh’s
appreciation and acceptance of Mary (see 3:37) and, on the other
hand, negate the notion that Jesus was the son of God.

Place of birth: Jesus was born in some oasis as the verses 19:23–26
suggest, under the trunk of a palm tree with a rivulet flowing nearby:
“She [Mary] conceived him [the child] and withdrew with him to a
remote place [makânan qasiyya]” (19:22), a distant place, not in
Jerusalem or its nearby towns. This passage clearly negates what the
Gospels claim, that his birthplace was Bethlehem.

Time of birth: Jesus was born when the dates were ripe. At the time
of the delivery of the child, the throes of child birth drove her to the
trunk of the palm-tree (19:23). She heard a voice calling: “Shake the
branch of the palm-tree, drawing it towards you, it will cause fresh
and ripe dates to fall upon you” (19:24-25). Dates are not ripe at
Christmas time, in the winter, when the days are cold, but during the
summer months. Thus, Christmas day is not the day of Jesus birth, as
the Christians are told to believe, and the learned among the
Christians know quite well that he was not born in the last week of
December; this time happens to be when Mithra was born.

Family tree: The Holy Qur’ân gives information on the ancestors of

Jesus, primarily to refute the notion of his being the son of God and of
his divinity. The mother of Mary is referred to as a “woman from the
tribe of Amran.” We read: “(Allâh listened) when a woman of (the

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family of) Amran [‘Imran] said, My Lord! I do hereby vow to You

what is in my womb to be dedicated (to Your service); so do accept
(it) of me.” (3:35) According to the Bible, Amran (‘Imrân was the
mother of Aaron and Moses [Exodus 6:20], who, according to the
Holy Qur’ân, was a recipient of Divine Revelation (20:11–16). Mary
is referred to as the daughter of ‘Imrân (66:12). Mary is also called the
sister of Aaron. This is a reference to her family tree going back to the
sister of Moses and Aaron (19:28). This sister is also mentioned in the
Holy Qur’ân in verse 20:40.

Educational development: Jesus was not simply a son of a carpenter,

as the Gospels claim, but was according to the Holy Qur’ân highly
educated, endowed with great wisdom. Mary received the glad tidings
that Allâh “will teach him the art of writing (and reading) and the
Wisdom and the Torah and the Evangel” (3:48). Here the mention of
knowledge is not restricted to knowledge of religious books but also
to the arts of reading, writing, and other branches of wisdom. The
fulfilment of this prophecy is mentioned in 5:110, where you read:

َ‫ﷲُ ﻳَﺎ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ ْﺍﺫ ُﻛﺮْ ﻧِ ْﻌ َﻤﺘِﻲ َﻋﻠَ ْﻴﻚَ َﻭ َﻋﻠَ ٰﻰ َﻭﺍﻟِ َﺪﺗِﻚَ ﺇِ ْﺫ ﺃَﻳﱠﺪﺗﱡﻚ‬ ‫ﺎﻝ ﱠ‬ َ َ‫ﺇِ ْﺫ ﻗ‬
َ‫َﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔ‬
َ ‫ﺎﺱ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ َﻭ َﻛﻬ ًْﻼ ۖ◌ َﻭﺇِ ْﺫ َﻋﻠﱠ ْﻤﺘُﻚَ ْﺍﻟ ِﻜﺘ‬ َ ‫ﺱ ﺗُ َﻜﻠﱢ ُﻢ ﺍﻟﻨﱠ‬ِ ‫ُﻭﺡ ْﺍﻟﻘُ ُﺪ‬
ِ ‫ﺑِﺮ‬
ُ ُ َ ْ ‫ﱠ‬ َ
‫ﻴﻦ ﻛﻬَ ْﻴﺌ ِﺔ ﺍﻟﻄﻴ ِْﺮ ﺑِﺈِﺫﻧِﻲ ﻓﺘَﻨﻔﺦ ﻓِﻴﻬَﺎ‬ َ ‫ﱢ‬ ُ ُ ْ
ِ ‫ﻧﺠﻴ َﻞ ◌ َﻭﺇِﺫ ﺗَﺨﻠﻖ ِﻣﻦَ ﺍﻟﻄ‬ْ ۖ ِ ‫ﺍﻹ‬ ْ
ِ ‫َﻭﺍﻟﺘﱠﻮْ َﺭﺍﺓ َﻭ‬
َ
◌ۖ ‫ﻮﻥ ﻁَ ْﻴﺮًﺍ ﺑِﺈ ِ ْﺫﻧِﻲ‬ ُ ‫ﻓَﺘَ ُﻜ‬
“(Again imagine) when Allâh said, O Jesus, son of Mary!
Remember My blessing upon you and upon your mother, how I
strengthened you with the holy revelation. You spoke to the
people (when you were) in the cradle and when of old age, and
how I taught you the Scripture and the wisdom and the Torah
and the Evangel, and how you determined from clay [a person]
the likeness of a bird by My leave, then you breathed into it (a
new spirit) then it became a soaring being [a spiritual person] by
My leave, and by My leave you absolved the blind, the leprous,

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and by My leave you raised the (spiritually or nearly) dead to

life, and how I warded off the Children of Israel from (putting)
you (to death). It was the time when you came to them with clear
arguments, but those among them who disbelieved had said, This
is naught but a hoax cutting (us) off (from the nation).”
Historians agree that Jesus was viewed as a wise teacher and healer in
Galilee and Judea and that he spoke in parables. The Words of verse
5:110 are his style of metaphoric language. Apparently, his healing
was not restricted to the spiritual healing of those who were blind in
faith or morally and spiritually dead, but also to the healing of those
who had become blind or leprous in body or on the verge of death due
to the lack of cures known to the people of Palestine.

Jesus, the Messenger of Allâh: Jesus was a Messenger and Prophet

to the Jews, in fulfilment of the prophecies mentioned in the Torah.

◌ۖ ‫ﺼ ﱢﺪﻗًﺎ ﻟﱢ َﻤﺎ ﺑَ ْﻴﻦَ ﻳَ َﺪ ْﻳ ِﻪ ِﻣﻦَ ﺍﻟﺘﱠﻮْ َﺭﺍ ِﺓ‬ ِ َ‫َﻭﻗَﻔﱠ ْﻴﻨَﺎ َﻋﻠَ ٰﻰ ﺁﺛ‬
َ ‫ﺎﺭ ِﻫﻢ ﺑِ ِﻌﻴ َﺴﻰ ﺍﺑ ِْﻦ َﻣﺮْ ﻳَ َﻢ ُﻣ‬
‫ﺼ ﱢﺪﻗًﺎ ﻟﱢ َﻤﺎ ﺑَ ْﻴﻦَ ﻳَ َﺪ ْﻳ ِﻪ ِﻣﻦَ ﺍﻟﺘﱠﻮْ َﺭﺍ ِﺓ َﻭﻫُﺪًﻯ‬ َ ‫ﻴﻞ ﻓِﻴ ِﻪ ﻫُﺪًﻯ َﻭﻧُﻮ ٌﺭ َﻭ ُﻣ‬ ِ ْ ُ‫َﻭﺁﺗَ ْﻴﻨَﺎﻩ‬
َ ‫ﺍﻹﻧ ِﺠ‬
َ‫َﻭ َﻣﻮْ ِﻋﻈَﺔً ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬
“And We sent Jesus, son of Mary, in the footsteps of these
(Prophets), fulfilling that which was (revealed) before him, of the
Torah, and We gave him the Evangel [Injîl] which contained
guidance and light, fulfilling that which was (revealed) before it,
of the Torah, and was a (means of) guidance and an exhortation
for those who guard against evil” (5:46).
It should be emphasized that what is known today as the New
Testament is not the Injîl given to Jesus, mentioned in this verse. The
New Testament is an anthology, a collection of Christian works
written in the common Greek language of the first century at different
times by various writers; it was finished by about the year 150 CE.

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Injîl is derived from najala that means to argue. Thus, Injil given to
Jesus would mean arguments that were given to Jesus.

َ ‫ﻱ ِﻣﻦَ ﺍﻟﺘﱠﻮْ َﺭﺍ ِﺓ َﻭ ِﻷُ ِﺣ ﱠﻞ ﻟَ ُﻜﻢ ﺑَﻌ‬

◌ۚ ‫ْﺾ ﺍﻟﱠ ِﺬﻱ ﺣُﺮﱢ َﻡ َﻋﻠَ ْﻴ ُﻜ ْﻢ‬ ‫ﺼ ﱢﺪﻗًﺎ ﻟﱢ َﻤﺎ ﺑَ ْﻴﻦَ ﻳَ َﺪ ﱠ‬ َ ‫َﻭ ُﻣ‬
‫ُﻮﻥ ﺇِ ﱠﻥ ﱠ‬
ۗ◌ ُ‫ﷲَ َﺭﺑﱢﻲ َﻭ َﺭﺑﱡ ُﻜ ْﻢ ﻓَﺎ ْﻋﺒُ ُﺪﻭﻩ‬ َ ‫ﱠ‬ ُ
ِ ‫َﻭ ِﺟ ْﺌﺘُﻜﻢ ﺑِﺂﻳَ ٍﺔ ﱢﻣﻦ ﱠﺭﺑﱢﻜ ْﻢ ﻓَﺎﺗﻘﻮﺍ ﷲَ َﻭﺃ ِﻁﻴﻌ‬
‫ﱠ‬ ُ ُ
‫ﺻ َﺮﺍﻁٌ ﱡﻣ ْﺴﺘَﻘِﻴ ٌﻢ‬ ِ ‫ﻫَ ٰـ َﺬﺍ‬
“And (I come) confirming that which is before me, namely the
Torah, and that I declare lawful for you some of the things that
had been forbidden to you. I come to you with a sign from your
Lord, so take Allâh as a shield and obey me. Surely, Allâh is my
Lord as well as your Lord, therefore worship Him; this is the
right path” (3:50–51).
Like all the other Prophets, Jesus preached submission to One and the
Only Deity (5:72). Jesus message of reform was deeply rooted in the
Jewish tradition. His mission was not a universal mission, and he
likely never viewed himself as creating a new religion per se; he felt
that he was just reforming the one he had been born into.

‫ﻖ ۚ◌ ﺇِﻧﱠ َﻤﺎ‬‫ﷲِ ﺇِ ﱠﻻ ْﺍﻟ َﺤ ﱠ‬ ‫ﺏ َﻻ ﺗَ ْﻐﻠُﻮﺍ ﻓِﻲ ِﺩﻳﻨِ ُﻜ ْﻢ َﻭ َﻻ ﺗَﻘُﻮﻟُﻮﺍ َﻋﻠَﻰ ﱠ‬ ِ ‫ﻳَﺎ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬
◌ۖ ُ‫ﷲِ َﻭ َﻛﻠِ َﻤﺘُﻪُ ﺃَ ْﻟﻘَﺎﻫَﺎ ﺇِﻟَ ٰﻰ َﻣﺮْ ﻳَ َﻢ َﻭﺭُﻭ ٌﺡ ﱢﻣ ْﻨﻪ‬‫ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ِﻋﻴ َﺴﻰ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ َﺭﺳُﻮ ُﻝ ﱠ‬
ٌ‫ﷲُ ﺇِﻟَ ٰـﻪ‬‫ﺎ¶ِ َﻭ ُﺭ ُﺳﻠِ ِﻪ ۖ◌ َﻭ َﻻ ﺗَﻘُﻮﻟُﻮﺍ ﺛَ َﻼﺛَﺔٌ ۚ◌ ﺍﻧﺘَﻬُﻮﺍ ﺧَ ْﻴﺮًﺍ ﻟﱠ ُﻜ ْﻢ ۚ◌ ﺇِﻧﱠ َﻤﺎ ﱠ‬ ‫ﻓَﺂ ِﻣﻨُﻮﺍ ﺑِ ﱠ‬
‫ﺍﺣ ٌﺪ ۖ◌ ُﺳ ْﺒ َﺤﺎﻧَﻪُ ﺃَﻥ ﻳَ ُﻜﻮﻥَ ﻟَﻪُ َﻭﻟَ ٌﺪ‬
ِ ‫َﻭ‬
“O people of the Scripture! Do not go beyond the limits (of
propriety) in the matter of your religion, nor say anything
regarding Allâh except that which is perfectly true. The Messiah,
Jesus, son of Mary was only a Messenger of Allâh, and (a
fulfilment of) His word [of promise] which He communicated to
Mary, and a mercy from Him. Believe, therefore, in Allâh and in
all His Messengers, and do not say, (There are) three (Gods).
Refrain (from following this doctrine) it will be better for you.

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Verily, Allâh is the One and only worthy of worship. He is Holy.

Far above having a son…” (4:171).
People of the Script include Muslims, and the warning above applies
equally to Jews and Muslim not to exaggerate in matters of religion
particularly in reference to Jesus.

‫) َﻋ ْﺒ ُﺪ ﱠ‬.
Jesus - the servant of Allâh: Jesus was the servant of Allâh (ِ‫ﷲ‬

ُ ‫ﺎﺭ ًﻛﺎ ﺃَ ْﻳﻦَ َﻣﺎ ُﻛ‬

‫ﻨﺖ‬ َ َ‫َﺎﺏ َﻭ َﺟ َﻌﻠَﻨِﻲ ﻧَﺒِﻴًّﺎ َﻭ َﺟ َﻌﻠَﻨِﻲ ُﻣﺒ‬ َ ‫ﷲِ ﺁﺗَﺎﻧِ َﻲ ْﺍﻟ ِﻜﺘ‬ ‫ﺇِﻧﱢﻲ َﻋ ْﺒ ُﺪ ﱠ‬
‫ﺖ َﺣﻴًّﺎ َﻭﺑَ ًّﺮﺍ ﺑِ َﻮﺍﻟِ َﺪﺗِﻲ َﻭﻟَ ْﻢ ﻳَﺠْ َﻌ ْﻠﻨِﻲ َﺟﺒ ﱠﺎﺭًﺍ‬ ُ ‫ﺻﺎﻧِﻲ ﺑِﺎﻟﺼ َﱠﻼ ِﺓ َﻭﺍﻟ ﱠﺰ َﻛﺎ ِﺓ َﻣﺎ ُﺩ ْﻣ‬ َ ْ‫َﻭﺃَﻭ‬
‫َﺷﻘِﻴًّﺎ‬
“(It came to pass that the son of Mary) said, I am indeed a
servant of Allâh, He has given me the Book, and made me a
Prophet. And He has made me blessed wherever I may be, and
He has enjoined upon me prayer and alms-giving so long as I
live. And (He has made me) dutiful to my mother, and He has not
made me arrogant, graceless” (19:30–32).
Jews planned to crucify Jesus: Some influential Jews in the time of
Jesus raised strong objections concerning his prophethood. They
wanted to see him die an accursed death on a cross. We are told:

َ‫ﷲُ َﺧ ْﻴ ُﺮ ْﺍﻟ َﻤﺎ ِﻛ ِﺮﻳﻦ‬

‫ﷲُ ۖ◌ َﻭ ﱠ‬
‫َﻭ َﻣ َﻜﺮُﻭﺍ َﻭ َﻣ َﻜ َﺮ ﱠ‬
“And they [the persecutors of Jesus] planned (to crucify him)
and Allâh planned (to save him) and Allâh is the best of the
planners” (3:54).
The belief that Jews were the driving force behind putting Jesus on a
cross has been found in Christian foundational literature from the
earliest days of the Jesus movement, and this story has not been easily
debunked just because of the arguments of modern historians. Some
Jews of today (al-Yahûd- with the prefix al) have hoped that the

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Christian Church might say that the Jews had in fact played no role in
Jesus death. According to the Holy Qur’ân, though, those Jews bear
the primary responsibility for putting Jesus on the cross with the help
of the Romans. Killing a person by nailing him on a cross, according
to the laws of the Torah, was considered an accursed death; therefore,
by having Jesus killed on the cross, the Jews wanted to prove that
Jesus was a false Prophet according to their traditions. Moreover, a
person of illegitimate birth was also considered accursed (on this
issue, see the section “The Notion of Jesus Virgin Birth,” below). The
Holy Qur’ân has refuted both these charges and has pinpointed the
Jews as being the main players in the attempt to kill Jesus through
crucifixion (4:157–159). You are told:

‫ﻖ َﻭﻗَﻮْ ﻟِ ِﻬ ْﻢ‬ ‫ﷲِ َﻭﻗَ ْﺘﻠِ ِﻬ ُﻢ ْﺍﻷَﻧﺒِﻴَﺎ َء ﺑِ َﻐﻴ ِْﺮ َﺣ ﱟ‬ ‫ﺕ ﱠ‬ ِ ‫ﻀ ِﻬﻢ ﱢﻣﻴﺜَﺎﻗَﻬُ ْﻢ َﻭ ُﻛ ْﻔ ِﺮ ِﻫﻢ ﺑِﺂﻳَﺎ‬ ِ ‫ﻓَﺒِ َﻤﺎ ﻧَ ْﻘ‬
‫ﻴﻼ َﻭﺑِ ُﻜ ْﻔ ِﺮ ِﻫ ْﻢ‬ ً ِ‫ﷲُ َﻋﻠَ ْﻴﻬَﺎ ﺑِ ُﻜ ْﻔ ِﺮ ِﻫ ْﻢ ﻓَ َﻼ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺇِ ﱠﻻ ﻗَﻠ‬ ‫ﻒ ۚ◌ ﺑَﻞْ ﻁَﺒَ َﻊ ﱠ‬ ٌ ‫ﻗُﻠُﻮﺑُﻨَﺎ ُﻏ ْﻠ‬
‫ﻴﺢ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ‬ َ ‫َﻭﻗَﻮْ ﻟِ ِﻬ ْﻢ َﻋﻠَ ٰﻰ َﻣﺮْ ﻳَ َﻢ ﺑُ ْﻬﺘَﺎﻧًﺎ َﻋ ِﻈﻴ ًﻤﺎ َﻭﻗَﻮْ ﻟِ ِﻬ ْﻢ ﺇِﻧﱠﺎ ﻗَﺘ َْﻠﻨَﺎ ْﺍﻟ َﻤ ِﺴ‬
‫ﺍﺧﺘَﻠَﻔُﻮﺍ ﻓِﻴ ِﻪ‬ ْ َ‫ﺻﻠَﺒُﻮﻩُ َﻭﻟَ ٰـ ِﻜﻦ ُﺷﺒﱢﻪَ ﻟَﻬُ ْﻢ ۚ◌ َﻭﺇِ ﱠﻥ ﺍﻟ ﱠ ِﺬﻳﻦ‬ َ ‫ﷲِ َﻭ َﻣﺎ ﻗَﺘَﻠُﻮﻩُ َﻭ َﻣﺎ‬ ‫ُﻮﻝ ﱠ‬َ ‫َﺭﺳ‬
‫ﻟَﻔِﻲ َﺷ ﱟﻚ ﱢﻣ ْﻨﻪُ ۚ◌ َﻣﺎ ﻟَﻬُﻢ ﺑِ ِﻪ ِﻣ ْﻦ ِﻋ ْﻠ ٍﻢ ﺇِ ﱠﻻ ﺍﺗﱢﺒَﺎ َﻉ ﺍﻟﻈﱠﻦﱢ ۚ◌ َﻭ َﻣﺎ ﻗَﺘَﻠُﻮﻩُ ﻳَﻘِﻴﻨًﺎ ﺑَﻞ‬
◌ۚ ‫ﷲُ ﺇِﻟَ ْﻴ ِﻪ‬‫ﱠﺭﻓَ َﻌﻪُ ﱠ‬
“Then because of their breaking their covenant and their denial
of the Messages of Allâh and their antagonizing the Prophets
without a just cause and their saying Our hearts are
uncircumcised (and so cannot hear). Nay, (the truth however is)
Allâh has set a seal upon their hearts (thus the Truth cannot
enter their hearts) because of their disbelief so that they believe
but a little. And (The Lord has done this) because of their
denying (Jesus) and because of their uttering a great calumny
against Mary, And because of their (falsely) claiming, We did kill
the Messiah, Jesus, son of Mary, the (false) Messenger of Allâh
(on the cross), whereas they killed him not, nor did they cause his
death by crucifixion, but he was made to them to resemble (one

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crucified to death, and they mistakenly believed that he died on

the cross, and thus died an accursed death). Verily, those who
differ therein are certainly in (a state of) confusion about it. They
have no definite knowledge of the matter but are only following a
conjecture. They did not kill him; this much is certain (and thus
could not prove the Christ as accursed). Rather Allâh exalted him
with all honour to His presence” (4:155–158).
A very clear statement is repeated in the Holy Qur’ân: “They did not
kill him, this much is certain” (4:157). Since Jesus did not die on the
cross, there cannot be any resurrection or a new descent in later ages.
Mary was given a divine promise that her son “will speak to the
people when in the cradle [as a child] and when of old age, and shall
be of the righteous” (3:46). There is very little written about Jesus
early life. In the Bible, the Gospel of Luke (2:41–52) recounts that a
twelve-year-old Jesus had accompanied his parents on a pilgrimage to
Jerusalem and was found in a temple, discussing affairs with some of
Jerusalem’s elders. There are no trace references in the Gospels of
Jesus speaking in his old age. He began his ministry at age thirty, and
there is no mentioning of what happened to him after the incident of
his supposed crucifixion about three years later. Killing a person by
nailing him on a cross was considered an accursed death (Deut.
21.23), a similarly a person of illegitimate birth was also considered
accursed (Deut. 23.2). The Holy Qur’ân says, “They did not kill him,
this much is certain” (4:157), in other words he did not die an
accursed death as claimed by those Jews, but Allâh exalted him in
ranks and freed him of these accusation. The promise given to Mary in
the Holy Qur’ân states that he will also speak to people in his old age.
You are told after this incident “We gave them both refuge [rabwah]
upon a worth-living lofty plateau abounding in (green and fruitful)
valleys and springs of running water” (23:50; for Rabwah see the
Arabic-English Lexicon by William Edward Lane [London, 1863], Tâj
al-‘Arûs and Lisân al-‘Arab).

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‫َ ٰﺫﻟِﻚَ ِﻋﻴ َﺴﻰ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ۚ◌ ﻗَﻮْ َﻝ ْﺍﻟ َﺤ ﱢ‬

َ‫ﻖ ﺍﻟﱠ ِﺬﻱ ﻓِﻴ ِﻪ ﻳَ ْﻤﺘَﺮُﻭﻥ‬
“Such was Jesus, son of Mary. (This is) a statement of true facts
(about him), concerning which they so deeply disagree” (19:34).

Misconceived Beliefs about Jesus

Jesus virgin birth? Christian believe in the virgin birth of Jesus, and
there are some who claim to read in Qur’ânic verses that Mary gave
birth to Jesus while she was “untouched”. The virgin birth of Jesus
from Mary was never an issue at the time of the Holy Prophet (pbuh)
and in the early period of Islamic history. As more and more people
embraced Islam—in particular, those who had been Christians in
Syria and other parts of the Byzantine Empire—they, not being in
command of classical Arabic, read into some Qur’ânic verses many of
their firmly entrenched beliefs, such as that Mary was a virgin when
she gave birth to Jesus and that Jesus was resurrected with his body.
When the gravity of knowledge shifted from the Muslim-dominated
world to the European Christian world and the Western powers started
to influence the Islamic territories, Western missionaries reinforced
such wrong beliefs. To support the view that Mary gave birth to Jesus
while she was a virgin and untouched by a man, verses as the
following are referred to: “She [Mary] said, My Lord! How can I and
whence shall I have a child while no man has yet touched me (in
conjugal relationship)?” (3:47) and, “She said, How can I bear a son
while no man (has married me and) has yet touched me, nor have I
been unchaste.” (19:20) These verses plainly refer to the glad tidings
through a prophecy to Mary (3:42, 45–46; 19:17–19) while she was
still unmarried and in a state of virginity, as she herself confesses
(3:47; 19:20). The wife of Abraham made a comparable statement (-
Ibrâhîm) when she was given the good tidings of the coming birth of
Isaac: “She said, O wonder for me! Shall I bear a child while I am a
very old woman and this husband of mine (also) a very old man? This
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is a wonderful thing indeed! ” (11:72). In both cases the answer the

received was the same. Nowhere does the Holy Qur’ân say that Mary
gave birth to Jesus while she was still a virgin. You are told that Jesus
mother “was a highly truthful woman” (5:75), not that she was a
virgin at the time she received Divine Revelation in the form of a
prophecy that she will give birth to such an such male child. She
received Divine Revelations because of her virtues and piety: “(Recall
the time) when the angels (of Allâh) said, O Mary! Surely, Allâh has
chosen you, has rid you of all impurities, and has preferred you to the
women of all (contemporary) people. O Mary! Be devout to your Lord
and prostrate yourself and bow along with the congregations of the
worshippers of God.” (3:42–43) Thus, the statement in verses 3:47
and 19:20 was clearly uttered at the time when Mary was still
unmarried, and contrary to the practices of most of the women of her
time, she “took care to guard her chastity” (66:12). The guarding of
her chastity was made an example for the believers, as you read:

َ‫ﺖ َﺭﺏﱢ ﺍﺑ ِْﻦ ﻟِﻲ ِﻋﻨﺪَﻙ‬ ْ َ‫ﷲُ َﻣﺜَ ًﻼ ﻟﱢﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍ ْﻣ َﺮﺃَﺕَ ﻓِﺮْ ﻋَﻮْ ﻥَ ﺇِ ْﺫ ﻗَﺎﻟ‬
‫ﺏ ﱠ‬ َ ‫ﺿ َﺮ‬َ ‫َﻭ‬
‫ﺑَ ْﻴﺘًﺎ ﻓِﻲ ْﺍﻟ َﺠﻨﱠ ِﺔ َﻭﻧَ ﱢﺠﻨِﻲ ِﻣﻦ ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭ َﻋ َﻤﻠِ ِﻪ َﻭﻧَ ﱢﺠﻨِﻲ ِﻣﻦَ ْﺍﻟﻘَﻮْ ِﻡ ﺍﻟﻈﱠﺎﻟِ ِﻤﻴﻦَ َﻭ َﻣﺮْ ﻳَ َﻢ‬
ْ َ‫ﺻ ﱠﺪﻗ‬
ِ ‫ﺖ ﺑِ َﻜﻠِ َﻤﺎ‬
‫ﺕ‬ َ ‫َﺖ ﻓَﺮْ َﺟﻬَﺎ ﻓَﻨَﻔَ ْﺨﻨَﺎ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱡ ﻭ ِﺣﻨَﺎ َﻭ‬ ْ ‫ﺼﻨ‬ َ ْ‫ﺍ ْﺑﻨَﺖَ ِﻋ ْﻤ َﺮﺍﻥَ ﺍﻟﱠﺘِﻲ ﺃَﺣ‬
َ‫َﺖ ِﻣﻦَ ْﺍﻟﻘَﺎﻧِﺘِﻴﻦ‬ ْ ‫َﺭﺑﱢﻬَﺎ َﻭ ُﻛﺘُﺒِ ِﻪ َﻭ َﻛﺎﻧ‬
“And Allâh compares those who believe to the wife of Pharaoh.
Behold! She said, My Lord! Make for me an abode in the Garden
(of Paradise) close to You and deliver me from Pharaoh and his
work and deliver me from the wrongdoing people. And (Allâh
next compares the believers to) Mary, the daughter of ‘Imrân,
she who took care to guard her chastity, so we breathe into him
[the believer who is exemplified here] Our inspiration. She
declared her faith in the revelations of her Lord and His
Scriptures and she became of the devoted ones to prayers and
obedient to Him” (66:11–12).

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Now, the Word used in the above verse in whom Allâh breathed into
is fîhi (‫)ﻓِﻴ ِﻪ‬, which is masculine and thus cannot refer to Mary. This is
the mistake made by many translators. The Holy Qur’ân did not say,
“We breathed into her”; it states, “We breathe into him,” clearly
indicating the believer who is compared to Mary. Divine breath (rûh)
is always used in the Holy Qur’ân in the sense of Divine Revelation.
A believer who is exemplified as Mary becomes the recipient of
Divine Revelation. Here is another verse in the Holy Qur’ân when
carefully read, negates the notion of a virgin birth for Jesus:

‫ﻮﺣﻴ ِﻪ ﺇِﻟَ ْﻴﻚَ ۚ◌ َﻭ َﻣﺎ ُﻛﻨﺖَ ﻟَ َﺪ ْﻳ ِﻬ ْﻢ ﺇِ ْﺫ ﻳ ُْﻠﻘُﻮﻥَ ﺃَ ْﻗ َﻼ َﻣﻬُ ْﻢ ﺃَﻳﱡﻬُ ْﻢ‬

ِ ُ‫ﺐ ﻧ‬ ِ ‫َ ٰﺫﻟِﻚَ ِﻣ ْﻦ ﺃَﻧﺒَﺎ ِء ْﺍﻟ َﻐ ْﻴ‬
َ‫َﺼ ُﻤﻮﻥ‬ ِ ‫ﻳَ ْﻜﻔُ ُﻞ َﻣﺮْ ﻳَ َﻢ َﻭ َﻣﺎ ُﻛﻨﺖَ ﻟَ َﺪ ْﻳ ِﻬ ْﻢ ﺇِ ْﺫ ﻳَ ْﺨﺘ‬
“These are some of the important accounts of the things unseen
We have revealed to you. You were not present with them when
they [the priests] cast their quills (to decide) as to which of them
should have Mary in his charge” (3:44).
The Word yakfulu (‫ )ﻳَ ْﻜﻔُ ُﻞ‬has a root in kafala, which means “to take
charge” or “to be responsible for.” Yakfulu is a reference to putting
Mary in charge of someone who will take care of her and be
responsible for her including her marriage. The strongest argument
comes from Allâh Himself:

◌ۖ ٌ‫ﺎﺣﺒَﺔ‬
ِ ‫ﺻ‬ ُ ‫ﺃَﻧﱠ ٰﻰ ﻳَ ُﻜ‬
َ ُ‫ﻮﻥ ﻟَﻪُ َﻭﻟَ ٌﺪ َﻭﻟَ ْﻢ ﺗَ ُﻜﻦ ﻟﱠﻪ‬
“How (and whence) can there be a son for Him, when He has no
consort?” (6:101).
The Word used here is sâhibat (ٌ ‫ﺻﺎ ِﺣﺒَﺔ‬
َ ), which is a female companion,
or partner or a female friend (again see the Arabic-English Lexicon by
William Edward Lane, Tâj al-‘Arûs by al-Zabîdî, and Lisân al-‘Arab
by Ibn Manzûr). Here Allâh testifies that the birth of a child from
someone requires two, and acknowledges that even He would need a
consort, a sâhibah, to give birth to a child. This statement refers to
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Divine Law that a woman cannot bear a child without a consort. How
can a Muslim believe in the notion of a virgin birth without doubting
the statement of Allâh? That Mary was a married woman when she
gave birth to Jesus refutes the charge by the Jews of the time that
Jesus was illegitimate and therefore accursed. By keeping her “virgin”
and “unmarried” at the time of conception will cast doubt and support
the blasphemy charge of the Jews that Mary bore an illegitimate
child? We know from the Gospels that Mary was married to an
Israelite named Joseph and that Jesus was not the only son of Mary.
The Holy Qur’ân has no need to mention the name of a person without
any spiritual importance, just as the Holy Book never mentions the
names of the relatives of the Prophets unless they themselves are
Prophets or Saints.
Resurrection or Ascension of Jesus? The notion that Jesus was
raised to heaven [with his body] and that he shall return someday is
another common belief among many Muslims borrowed from
Christianity. To support this notion, zealot Muslim clerics along with
the Christian clergy come forward with such verses as

‫ﻲ َﻭ ُﻣﻄَﻬﱢﺮُﻙَ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ‬ َ َ‫ﺇِ ْﺫ ﻗ‬

‫ﺎﻝ ﱠ‬
‫ﷲُ ﻳَﺎ ِﻋﻴ َﺴ ٰﻰ ﺇِﻧﱢﻲ ُﻣﺘ ََﻮﻓﱢﻴﻚَ َﻭ َﺭﺍﻓِﻌُﻚَ ﺇِﻟَ ﱠ‬
Behold! Allâh said: "O Jesus! I will take thee and raise thee to
Myself and clear thee (of the falsehoods) of those who
blaspheme; [as translated by Yusuf ‘Alî]( 3:55)
Here are two words that need some consideration; the first is
mutawaffîka ‫ﻚ‬ َ ‫ ُﻣﺘَ َﻮﻓﱢﻴ‬, and the second is râfi‘uka ‫ﻚ‬
َ ‫ َﺭﺍﻓِ ُﻌ‬. If either of these
words is a proof of the raising of Jesus with his body to heaven, the
question is which one? Another verse brought in to support this
misconception is 4:158 where we read about Jesus: ‫ﷲُ ﺇِﻟَﻴْﻪ‬ ‫ﺑَﻞ ﱠﺭﻓَ َﻌﻪُ ﱠ‬
“Allâh raised him up unto Himself;” [Translated by Yusuf ‘Alî]. Here
again the word râfi‘a ‫ ﱠﺭﻓَ َﻊ‬is used. Let us suppose râfi‘a ‫ ﱠﺭﻓَ َﻊ‬suggests
that he ascended, resurrected or was raised to heaven (may be with his
body). You would have to give that word the same meaning elsewhere
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in the Holy Qur’ân (see 4:154; 43:32; 58:11). Reflect on the following
verse: ‫ﺻﺎ ِﻝ‬ َ ‫ﷲُ ﺃَﻥ ﺗُﺮْ ﻓَ َﻊ َﻭﻳ ُْﺬ َﻛ َﺮ ﻓِﻴﻬَﺎ ﺍ ْﺳ ُﻤﻪ ُ ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ ﻓِﻴﻬَﺎ ﺑِ ْﺎﻟ ُﻐ ُﺪ ﱢﻭ َﻭ ْﺍﻵ‬
‫ﺕ ﺃَ ِﺫﻥَ ﱠ‬ٍ ‫(“ ﻓِﻲ ﺑُﻴُﻮ‬This
light is now lit) in houses (of the Companions) which Allâh has
ordained to be exalted [‫ ﺗُﺮْ ﻓَ َﻊ‬from the root rafa‘a] and His name be
commemorated in them” (24:36). Should you honestly believe here
that these houses would be raised to heaven along with their walls and
foundations? What about ‫ﻀﻬُﻢ ﺑَ ْﻌﻀًﺎ‬ ُ ‫ﺕ ﻟﱢﻴَﺘﱠ ِﺨ َﺬ ﺑَ ْﻌ‬ ٍ ‫ْﺾ َﺩ َﺭ َﺟﺎ‬
ٍ ‫ﻕ ﺑَﻌ‬ َ ْ‫ﻀﻬُ ْﻢ ﻓَﻮ‬
َ ‫َﻭ َﺭﻓَ ْﻌﻨَﺎ ﺑَ ْﻌ‬
‫“ ﺳ ُْﺨ ِﺮﻳًّﺎ‬We exalt [from the root rafa‘a] them (in rank) one over
another so that some of them may take others in service” (43:32); are
you to believe that the bodies of each of these men of importance were
raised to heaven? And what about Prophet Idrîs (Enoch)?

‫ﺻﺪﱢﻳﻘًﺎ ﻧﱠﺒِﻴًّﺎ َﻭ َﺭﻓَ ْﻌﻨَﺎﻩُ َﻣ َﻜﺎﻧًﺎ َﻋﻠِﻴًّﺎ‬

ِ َ‫ﻳﺲ ۚ◌ ﺇِﻧﱠﻪُ َﻛﺎﻥ‬ ِ ‫َﻭ ْﺍﺫ ُﻛﺮْ ﻓِﻲ ْﺍﻟ ِﻜﺘَﺎ‬
َ ‫ﺏ ﺇِ ْﺩ ِﺭ‬
“And give an account of Idrîs [Enoch] in this Book. He was a
very truthful man, a Prophet. And We raised [from the root
rafa‘a] him to an exalted position” (19:56–57).
The root word rafa‘a ‫ َﺭﻓَ ْﻊ‬is used in the Holy Qur’ân at least thirty
times, but only in the case of Jesus in 3:55 and 4:158 do the zealous
teachers of simple Muslims give this word the meaning of “raised to
heaven with body”. In fact, the words “to heaven or with body” are
added very often to the Holy Qur’ân in many explanatory notes
without any justification. The rendering of râfi‘a ‫ ﱠﺭﻓَ َﻊ‬into “to raise”
make the real meaning confusing and misguiding. This rendering
bring the underlying Divine messages of rejecting the divinity of Jesus
in doubt and raise Jesus into heaven near to the seat of the God Who is
Raf‘î al-Darajât – the Exalted One in ranks
Sometimes the word mutawaffîka َ‫( ُﻣﺘَ َﻮﻓﱢﻴﻚ‬whose root is wafa) is
translated as “take you away”, “took him up”, or “shall take you
away” instead of saying in clear words, “will cause you die a natural
death. Such a rendering is intended to be understood as “raise to
heaven with body”. The root word wafa, in its twenty-eight forms,
occurs more than sixty-five time in the Holy Qur’ân. Only in relation
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to two verses on Jesus (3:55 and 5:117) is the word translated as “take
away”, “take him up,” and “will take thee up”. In verse 12:101 ‫ﺗَ َﻮﻓﱠﻨِﻲ‬
‫ ُﻣ ْﺴﻠِ ًﻤﺎ َﻭﺃَ ْﻟ ِﺤ ْﻘﻨِﻲ ﺑِﺎﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬the word Tuwaffanî ‫ ﺗَ َﻮﻓﱠﻨِﻲ‬in the statement from
Joseph is clearly meant in the sense of dying and not in the sense of a
physical body rising to heaven.
Here is an example how the real message of Exalted Lord has to adapt
to the fancies of misconceived belief of ignorant Muslim clergy.
Amatul Rahmân Omer, the first ever Muslim woman to translate the
Holy Qur’ân, renders the above verse 3:55 as follows: “(Recall the
time) when Allâh said: O Jesus! I will cause you to die [a natural
death - mutawaffika], and will exalt you [râfi‘uka] to Myself,
[thereby] clear you of the unchaste accusations of those who
disbelieve” (3:55). This translation is very near to the truth.
Jesus elevation was elevation in ranks and degrees and not in body.
The Elevated One (Raf‘ỉ al-Darajât) is one of Gods Attribute and not
of Jesus. Jesus was elevated because of his actions and he was
elevated in degree because of his knowledge. God unites the two
kinds of elevation in the “Houses in which His Name is
commemorated day and night” (cf. 24:36). So was Prophet Idris
(Enoch) elevated. There will be some who will continue to disagree
and still argue concerning mutawaffîka and râfi‘uka that these Words
refer to the raising of Jesus to heaven. However, they must
acknowledge the following verses: “They [Jesus and Mary] both used
to eat food” (5:75). Jesus, if living bodily in heaven, is somehow
taking in his daily food and somehow getting rid of the digested food.
Then you read, “Nor did We give them [the Prophets] such bodies as
could go without food, neither were they people given unusually long
lives” (21:8). The final judgment on this affair comes from Allâh, the
Most High, when He says:

ْ َ‫ﱠﻣﺎ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ﺇِ ﱠﻻ َﺭﺳُﻮ ٌﻝ ﻗَ ْﺪ ﺧَ ﻠ‬

ُ‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺍﻟﺮﱡ ﺳُﻞ‬

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“The Messiah, son of Mary, was only a Messenger; all

Messengers have (like him) passed away before him” (5:75)

ْ َ‫َﻭ َﻣﺎ ُﻣ َﺤ ﱠﻤ ٌﺪ ﺇِ ﱠﻻ َﺭﺳُﻮ ٌﻝ ﻗَ ْﺪ ﺧَ ﻠ‬

‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺍﻟﺮﱡ ُﺳ ُﻞ‬
“And Muhammad is but a Messenger. Surely, all Messengers
have passed away before him.” (3:144)
At the time of the death of the Holy Prophet (pbuh), many—including
‘Umar Ibn Khattâb(rz), who would become the second Caliph—
overwhelmed with grief, were in doubt that the Holy Prophet (pbuh)
had died. On this occasion, the first Caliph, Abû Bakr(rz), emphatically
ْ َ‫“ ﻗَ ْﺪ َﺧﻠ‬All Messengers have
recited the Qur’ânic verse: ‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺍﻟ ﱡﺮ ُﺳ ُﻞ‬
passed away before him” (3:144). Not a single person questioned his
statement by interrupting, “except Jesus.” Great Muslim scholars—
those such as Imâm Mâlik ibn Anas, Imâm Ibn Hazm, and Imâm Ibn
Ismâ‘îl al-Bukhârî—never mentioned that Jesus was alive in heaven
and that the same Jesus would return one day. In the same way, such
learned men as Ibn Taymiyyah and Ibn Qayyim were of the same
view. It would be a daring invention to say that the ascending and
descending of Jesus from heaven, along with his body, is a matter of
contention. Modern Islamic muftîs from Jamî‘at al-Azhar in Cairo,
such as Muftî Mahmûd Shaltût (in al-Fatâwa), Muftî Mustafâ Al-
Marâghî and Muftî Muhammad ‘Abduh, have been of the same
opinion. Now reflect on verses 5:116-117:

‫ﺎﺱ ﺍﺗﱠ ِﺨ ُﺬﻭﻧِﻲ َﻭﺃُ ﱢﻣ َﻲ ﺇِﻟَ ٰـﻬَﻴ ِْﻦ ِﻣﻦ‬ ِ ‫ﷲُ ﻳَﺎ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ ﺃَﺃَﻧﺖَ ﻗُ ْﻠﺖَ ﻟِﻠﻨﱠ‬ ‫ﺎﻝ ﱠ‬َ َ‫َﻭﺇِ ْﺫ ﻗ‬
ُ ‫ﻖ ۚ◌ ﺇِﻥ ُﻛ‬
‫ﻨﺖ‬ ‫ْﺲ ﻟِﻲ ﺑِ َﺤ ﱟ‬َ ‫ﻮﻝ َﻣﺎ ﻟَﻴ‬ َ ُ‫ﻮﻥ ﻟِﻲ ﺃَ ْﻥ ﺃَﻗ‬
ُ ‫ﺎﻝ ُﺳﺒ َْﺤﺎﻧَﻚَ َﻣﺎ ﻳَ ُﻜ‬ َ َ‫ﷲِ ۖ◌ ﻗ‬ ‫ﻭﻥ ﱠ‬ ِ ‫ُﺩ‬
‫ﻚ ۚ◌ ﺇِﻧﱠﻚَ ﺃَﻧﺖَ ﻋ ﱠَﻼ ُﻡ‬ َ ‫ﻗُ ْﻠﺘُﻪُ ﻓَﻘَ ْﺪ َﻋﻠِ ْﻤﺘَﻪُ ۚ◌ ﺗَ ْﻌﻠَ ُﻢ َﻣﺎ ﻓِﻲ ﻧَ ْﻔ ِﺴﻲ َﻭ َﻻ ﺃَ ْﻋﻠَ ُﻢ َﻣﺎ ﻓِﻲ ﻧَ ْﻔ ِﺴ‬
ُ ‫ﷲَ َﺭﺑﱢﻲ َﻭ َﺭﺑﱠ ُﻜ ْﻢ ۚ◌ َﻭ ُﻛ‬
‫ﻨﺖ‬ ‫ﺖ ﻟَﻬُ ْﻢ ﺇِ ﱠﻻ َﻣﺎ ﺃَ َﻣﺮْ ﺗَﻨِﻲ ﺑِ ِﻪ ﺃَ ِﻥ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬ُ ‫ﺏ َﻣﺎ ﻗُ ْﻠ‬
ِ ‫ْﺍﻟ ُﻐﻴُﻮ‬
◌ۚ ‫ﻴﺐ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬َ ِ‫ﺖ ﻓِﻴ ِﻬ ْﻢ ۖ◌ ﻓَﻠَ ﱠﻤﺎ ﺗ ََﻮﻓﱠ ْﻴﺘَﻨِﻲ ُﻛﻨﺖَ ﺃَﻧﺖَ ﺍﻟ ﱠﺮﻗ‬ ُ ‫َﻋﻠَ ْﻴ ِﻬ ْﻢ َﺷ ِﻬﻴﺪًﺍ ﱠﻣﺎ ُﺩ ْﻣ‬
‫َﻭﺃَﻧﺖَ َﻋﻠَ ٰﻰ ُﻛﻞﱢ َﺷ ْﻲ ٍء َﺷ ِﻬﻴ ٌﺪ‬

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“And when Allâh said, O Jesus the son of Mary! Did you say to
people, “Take me and my mother for two gods beside Allâh”? He
[Jesus] replied, Glory be to You! It was not possible and proper
for me to say a thing to which I had no right (to say). If I had said
it, you would indeed have known it, (for) You know all what is in
my mind but I do not know what is in Yours. It is You alone Who
truly knows all things unseen. I said nothing to them except what
You had commanded me, “Worship Allâh, my Lord as well as
your Lord.” I was a witness over them (only) so long as I
remained among them but ever since You caused me to die, You
Yourself have been the Watcher over them and You are the
Witness to everything” (5:116–117).
When is this question being asked by Allâh to Jesus? Obviously, this
question is being asked on the Day of Judgment and not while he was
living among his people or hanging on cross. Jesus reply is that he had
no knowledge that some people took him and his mother as gods. If
Jesus is referring to his first and only life on earth, then he is telling
the truth. He could not have known that after his death some followers
of his had started to worship him as god. If he were living with his
body somewhere in heaven, then in this conversation he would be
lying to Allâh, since he would have known that he was being
worshiped. What about his second advent? If he must come again to
earth in order to wipe out sin, vice, and to establish Truth, then at the
Day of Judgment he would have had to know that some people were
worshiping him and his mother like gods. Why would he be lying
before Allâh? You read in another Qur’ânic verse, which more clearly
testifies that Jesus is no longer living alongside Allâh in heaven:

َ‫ﷲُ ﺍﻟﺮﱡ ﺳ َُﻞ ﻓَﻴَﻘُﻮ ُﻝ َﻣﺎ َﺫﺍ ﺃُ ِﺟ ْﺒﺘُ ْﻢ ۖ◌ ﻗَﺎﻟُﻮﺍ َﻻ ِﻋ ْﻠ َﻢ ﻟَﻨَﺎ ۖ◌ ﺇِﻧﱠﻚَ ﺃَﻧﺖ‬
‫ﻳَﻮْ َﻡ ﻳَﺠْ َﻤ ُﻊ ﱠ‬
ِ ‫ﻋ ﱠَﻼ ُﻡ ْﺍﻟ ُﻐﻴُﻮ‬
‫ﺏ‬
“(Imagine) the day when Allâh will gather together all the
Messengers and ask, What response did you receive? They will

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say, We have no real knowledge, surely it is You alone Who have

true and perfect knowledge of all things unseen.” (5:109)
If the same Jesus has to come again, how can he give such a reply to
Allâh? Is he lying again? Moreover, Allâh has promised, whosoever
enters the heavenly paradise would never leave it. In other words,
there is no exit door (see 15:48). Now, if there is no expulsion from
paradise, the simple minded who believe in the ascending and
returning of Jesus, have to invent a third place, a place other than
paradise and hell, to put Jesus. Reason tells you that it is not possible
that a mortal body should ascend to heaven and discard all the
requirements of earthly life, such as eating, drinking, and breathing,
for thousands of years and return to earth again.
The Muslims believe in the finality of the Holy Prophet (pbuh), that
he is the last of the Prophets, “the Seal of the Prophets,” as stated in
the Holy Qur’ân (33:40). Jesus was a Prophet of Allâh, as all Muslims
know and believe, and Muhammad (pbuh) is the last of the Prophets.
Now, if Jesus, who is a Prophet in view of Muslims, has to come
again, then what about the finality of the Prophet Muhammad (pbuh)?
Either these Muslims have to negate that the Holy Prophet
Muhammad (pbuh) is the last of the Prophets (khâtim al-Nabiyyîn), or
they would have to deny the second advent of Jesus. A strange
solution to this dilemma is offered by the zealots: They say that at the
time of the second advent of Jesus, Allâh will deprive Jesus of his
prophethood. From where did these people get such information?
Why should Allâh degrade him and rob him of his title of
prophethood after keeping him alive for thousands of years in His
presence? What would be the purpose and benefit of such a Jesus?
Those among the Muslims who believe in the bodily ascent of Jesus
into heaven and his second advent refer to some Traditions of the
Holy Prophet (pbuh). All of these Traditions need careful reflection
and interpretation. Any Tradition that stands in contradiction to the
Holy Qur’ân, that conflicts with any statement of the Holy Book,
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either must be rejected as fabricated or must be subjected to careful

thought in order to comprehend the metaphoric meanings embedded
in such hadîth.
The belief of some Muslims who imagine that Jesus ascended to
heaven and that he is alive and he will return one day is based on
misinterpretation of some Traditions (ahâdîth) of the Holy Prophet
(pbuh). There are many controversies in interpreting these Traditions,
and each interpretation invites a number of objections. However,
people with knowledge have no difficulty in their understanding.
These beliefs originated in the middle Ages, which was as a period of
great distortion. The foundations of these beliefs were laid by
Christian preachers and have been reinforced during the present dark
age of Islam. These Muslims raise the status of Jesus almost to
divinity. Reflect on some other Qur’ânic verses to arrive at an answer:

َ‫ﺖ ﻓَﻬُ ُﻢ ْﺍﻟﺨَ ﺎﻟِ ُﺪﻭﻥ‬

‫َﻭ َﻣﺎ َﺟ َﻌ ْﻠﻨَﺎ ﻟِﺒَ َﺸ ٍﺮ ﱢﻣﻦ ﻗَ ْﺒﻠِﻚَ ْﺍﻟ ُﺨ ْﻠ َﺪ ۖ◌ ﺃَﻓَﺈِﻥ ﱢﻣ ﱠ‬
“And We have not assigned to any human being before you an
unusually prolonged life. If you [Muhammad] should die then
shall they live (an) unusually long while (here)?” (21:34).

َ‫َﻭ َﻣﺎ َﺟ َﻌ ْﻠﻨَﺎﻫُ ْﻢ َﺟ َﺴﺪًﺍ ﱠﻻ ﻳَﺄْ ُﻛﻠُﻮﻥَ ﺍﻟﻄﱠ َﻌﺎ َﻡ َﻭ َﻣﺎ َﻛﺎﻧُﻮﺍ ﺧَ ﺎﻟِ ِﺪﻳﻦ‬
“Nor did We give them such bodies as could go without food,
neither were they people given unusually long lives (to enjoy)”
(21:8).
What Ahȃdîth and Islamic scholars say about Jesus’ death?
1. There is a testimony of ‘Âishah(rz), wife of the Holy Prophet
(pbuh) who relates that the Holy Prophet Muhammad (pbuh)
said: “Jesus, son of Mary, lived to the age of 120 years.”
(Hujjaj al-Kirȃmah, p. 428)

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2. There is a similar testimony of Fâtima(rz), daughter of the

Holy Prophet (pbuh) who relates from the Holy Prophet
Muhammad (pbuh) that he said: “Jesus, son of Mary, lived to
the age of 120 years.” (Kanz al-‘Ummȃl, vol. vi, p. 120)
3. In the Mustadrak it is reported from Ibn ‘Umar that Jesus
lived to the age of 120 years. It is likewise also in the
Asȃbah.” (Tafsir Kamȃlain).
4. Imâm Hasan(rz) ascended the pulpit after the martyrdom of
‘Alî (rz) and said: “He died on the night on which the soul of
Jesus, son of Mary, was taken up, that is the twenty-seventh
of Ramadzân.” (Tabaqat Kabîr, vol. iii, p. 26)
5. Explaining the Qur’ânic verse, “O Jesus, I will cause you to
die (mutawaffī-ka)”, Ibn ‘Abbâs is recorded as saying:
mutawaffī-ka means ‘I will cause you to die (mumītu-ka)’.”
(Bukhârî, Kitâb al-Tafsîr, on verse 5:110).
6. Regarding Imâm Mȃlik, one of the four imâms of
jurisprudence (fiqh), it is written:. “While most people believe
that Jesus did not die, Mālik said that he died.” (Majma’ Bihār
al-Anwȃr, vol. i, p. 286). In the ‘Utbiyya it is written that
Mālik said that Jesus, son of Mary, died. (Ikmāl al-Ikmāl,
Commentary of Abû Muslim, vol. i, p. 265)
Other great scholars of the Islamic history were of the same
opinion when commenting on verses 5:110 and 3:55.
1. Ibn Hazm al Qurtabi (Muhalli fil-Fiqh, p. 23); (Jalȃlain, under
verse 3:55)
2. Ibn Taymiyya: Al-Jawwȃb as-Sahîh li-man baddala dīn al-
Masīh, (vol. ii, p. 280)
3. Ibn Qayyim: Zȃd al-Ma‘âd, (vol. i, p. 20)
4. Abû Hayyân: Bahr al-Muhît, (vol. iv, p. 4)
5. Shaukânî: Fath al-Qȃdir Qalmî, (p. 4)
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6. Muhammad Abduh: Qasas al-Anbiyȃ by Abdul Wahâb al-

Najar, p. 428); (Al-Manār)
7. Allama Rashîd Razâ disciple of Mufti Muhammad ‘Abduh
(Qur’ânic Commentary by Al-Sayyid Rashîd Raza, part vi,
pp. 42, 43)
8. Mahmûd Shaltût: Al-Fatȃwā, published by Al-Idâra al-‘Ama
lil-Thaqâfat al-Islamîyya bil-Azhar, pp. 52-58)
9. Mustafâ al-Marâghî: Tafsīr al-Marȃghî, part iii, p. 87 and p.
165)
10. Zain al-‘Âbidîn Qur’ânic commentary published with the
support of the Iranian Government, (vol. i, p. 268).

Strategies of Evangelists to confuse Muslims

The wrongly conceived Qur’ânic verses regarding Jesus may mislead
some to believe in incarnation. By reviving the dead and ascending to
heaven, Jesus must be Son of God on earth. Muslims who believe as
such have no choice but to attribute divinity to a body. Christian
evangelists approach simple minded Muslims by telling them these
stories and that Jesus enjoys a special and [may be] a higher status
than the Prophet Muhammad (pbuh) according to Qur’ân. A status
that is close to his divinity. They cite in Qur’ân as Jesus being:
- The word of God (Kalimat-Allâh; 3:45; 4:71; 19:34)
- The Spirit of God (Rûh-Allâh) 4:171; 3:91; 2:86; 5:110)
- The one blessed from God (Mubârak) 19:31
- The Mercy of God (Rahmat-Allâh) 19:21
- The one purified by God (Zakî) 3:46
- The one who stands (or sits) near God (Muqarrab) 3:45

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At first glance, the attributes attached to Jesus may create doubts in

the mind of some Muslim. In fact, none of the attributes, in any form,
given to Jesus are exclusive to him. If they say, Jesus is Kalimat-Allâh
(the word of God), so are all Allâh’s creatures His words, as the verse
31:27 tells you. When they say, Jesus is the Spirit of God (Rûh
Allâh), and God infused His spirit into Mary (19:17), so Allâh
strengthens His sincere believers with His spirit as the verses 59:22
16:2; 32:8-9; 38:71-72; 42:53 inform you. Similarly, Jesus was not
alone the recipient of Allâh’s Mercy (ً‫ َﺭﺣْ َﻤﺔ‬19:21). Isaac and Jacob
were also recipient of Allâh’s Mercy (ً‫ َﺭﺣْ َﻤﺔ‬19:50-51). Moreover, the
word Rahmat ً‫( َﺭﺣْ َﻤﺔ‬mercy) is to be found about 115 times in the Holy
Qur’ân. If Jesus received Divine Blessings (‫ ُﻣﺒَﺎ َﺭ ًﻛﺎ‬19:31), so did many
others. Verses 6:92; 23:29; 28:30 and 50:29 will tell you what else are
blessed (baraka) by God other than Jesus. Similarly there shall be
many who will be muqarrab to God - that is who shall stand (or sit)
near God (56:11-12 and 83:21). Jesus alone is not Zakî (3:46). Zakî
are all those who are pure at heart and they believe in One and the
Only God, as you read in the verses 24:21 and 91:9.
How Jesus raised “dead” to life? Another misconceived belief
among Muslims is that Jesus rose dead to life, and made birds from
the clay. The verse 3:48 and 5:110 are cited to strengthen such belief.
We read for example in 5:110.

َ‫ﷲُ ﻳَﺎ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ ْﺍﺫ ُﻛﺮْ ﻧِ ْﻌ َﻤﺘِﻲ َﻋﻠَ ْﻴﻚَ َﻭ َﻋﻠَ ٰﻰ َﻭﺍﻟِ َﺪﺗِﻚَ ﺇِ ْﺫ ﺃَﻳﱠﺪﺗﱡﻚ‬ ‫ﺎﻝ ﱠ‬ َ َ‫ﺇِ ْﺫ ﻗ‬
َ‫َﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔ‬َ ‫ﺎﺱ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ َﻭ َﻛﻬ ًْﻼ ۖ◌ َﻭﺇِ ْﺫ َﻋﻠﱠ ْﻤﺘُﻚَ ْﺍﻟ ِﻜﺘ‬ َ ‫ﺱ ﺗُ َﻜﻠﱢ ُﻢ ﺍﻟﻨﱠ‬ِ ‫ُﻭﺡ ْﺍﻟﻘُ ُﺪ‬
ِ ‫ﺑِﺮ‬
‫ﻴﻦ َﻛﻬَ ْﻴﺌَ ِﺔ ﺍﻟﻄﱠﻴ ِْﺮ ﺑِﺈ ِ ْﺫﻧِﻲ ﻓَﺘَﻨﻔُ ُﺦ ﻓِﻴﻬَﺎ‬ ِ ‫ﻖ ِﻣﻦَ ﺍﻟﻄﱢ‬ ُ ُ‫ﻧﺠﻴ َﻞ ۖ◌ َﻭﺇِ ْﺫ ﺗ َْﺨﻠ‬ ِ ْ ‫َﻭﺍﻟﺘﱠﻮْ َﺭﺍﺓَ َﻭ‬
ِ ‫ﺍﻹ‬
‫ﺹ ﺑِﺈ ِ ْﺫﻧِﻲ ۖ◌ َﻭﺇِ ْﺫ ﺗُ ْﺨ ِﺮ ُﺝ‬ َ ‫ﺉ ْﺍﻷَ ْﻛ َﻤﻪَ َﻭ ْﺍﻷَﺑ َْﺮ‬ُ ‫ﻮﻥ ﻁَ ْﻴﺮًﺍ ﺑِﺈ ِ ْﺫﻧِﻲ ۖ◌ َﻭﺗُﺒ ِْﺮ‬ ُ ‫ﻓَﺘَ ُﻜ‬
َ‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦ‬ َ َ‫ﺕ ﻓَﻘ‬ ِ ‫ﻴﻞ ﻋَﻨﻚَ ﺇِ ْﺫ ِﺟ ْﺌﺘَﻬُﻢ ﺑِ ْﺎﻟﺒَﻴﱢﻨَﺎ‬ َ ِ‫ﺖ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬ ُ ‫ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ ﺑِﺈ ِ ْﺫﻧِﻲ ۖ◌ َﻭﺇِ ْﺫ َﻛﻔَ ْﻔ‬
ٌ ِ‫َﻛﻔَﺮُﻭﺍ ِﻣ ْﻨﻬُ ْﻢ ﺇِ ْﻥ ﻫَ ٰـ َﺬﺍ ﺇِ ﱠﻻ ِﺳﺤْ ٌﺮ ﱡﻣﺒ‬
‫ﻴﻦ‬
“Allâh said, `O Jesus, son of Mary! Remember My blessing upon
you and upon your mother, how I strengthened you with the holy

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revelation. You spoke to the people (when you were) in the cradle
and when of old age, and how I taught you the Scripture and the
wisdom and the Torah and the Evangel, and how you determined
from clay the likeness of a bird by My leave, then you breathed
into it (a new spirit) then it became a soaring being by My leave,
and by My leave you absolved the blind, the leprous, and by My
leave you raised the (spiritually or nearly) dead to life, and how I
warded off the Children of Israel from (putting) you (to death). It
was the time when you came to them with clear arguments, but
those among them who disbelieved had said, "This is naught but
a hoax cutting (us) off (from the nation).” (5:110)
You read in verse 30:19 and again in verse 57:17 “It is Allâh Who
gives life to the earth after its death”, and again in 30:52 you read,
“And you [-Prophet Muhammad] cannot make the dead hear, nor can
you make the deaf hear the call when they retreat turning their backs
(on you)”. These verses clearly tell you that the “dead” are the ones
who are spiritually dead. Anyone who revives a dead soul with the life
of spiritual knowledge and truths about real Lord has thereby brought
him to life. That is to say, they are formed like a bird that soars high
with his enlightened spirit. Allâh says, “He alone raises the dead to
life” (42:9). Raising the spiritually and morally dead by God through
His Prophets is that eternal, luminous and sublime life of which Allâh
says:

ِ ‫َﻣﻦ َﻛﺎﻥَ َﻣ ْﻴﺘًﺎ ﻓَﺄَﺣْ ﻴَ ْﻴﻨَﺎﻩُ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻟَﻪُ ﻧُﻮﺭًﺍ ﻳَ ْﻤ ِﺸﻲ ﺑِ ِﻪ ﻓِﻲ ﺍﻟﻨﱠ‬
‫ﺎﺱ‬
“Who was lifeless (before) and to whom We gave life and We
provided for him a light whereby he moves about among the
people, (6:122)
Another misunderstood words in the above cited verse 5:110 are ‫ﻚ‬ َ ‫ﺃَﻳﱠﺪﺗﱡ‬
ْ
‫ُﻭﺡ ﺍﻟﻘُﺪُﺱ‬
ِ ‫“ ﺑِﺮ‬I strengthened you with the holy spirit”, [as Yusuf ‘Alî
translates]. God, when He perfected the human body said to Engels,
“So when I have shaped him in perfection and have breathed My
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revelation (Rûh ‫ُﻭﺡ‬

ِ ‫ )ﺭ‬into him, fall you down in submission to him”
(15:29). Thus, every human being is attributed with this formal Divine
ِ ‫)ﺭ‬, The word Rûh ‫ُﻭﺡ‬
Spirit (Rûh ‫ُﻭﺡ‬ ِ ‫ ﺭ‬is used in the sense of Divine
Revelation and Mercy in the Holy Qur’ân (cf.16:2; 32:9; 38:72; 42:52;
16:102; 2:253; 2:87; 58:22; 26:193; 4:171). Rûh al-Quds ‫ُﻭﺡ ْﺍﻟﻘُﺪُﺱ‬
ِ ‫ ﺭ‬is
that ‘holy spirit’ who brings the Divine Revelation of Allâh’s to His
Messenger. You can read in verse 16:102

‫ﺱ ِﻣﻦ ﱠﺭﺑﱢﻚَ ﺑِ ْﺎﻟ َﺤ ﱢ‬

‫ﻖ ﻟِﻴُﺜَﺒﱢﺖَ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﻫُﺪًﻯ َﻭﺑُ ْﺸ َﺮ ٰﻯ‬ ِ ‫ﻗُﻞْ ﻧَ ﱠﺰﻟَﻪُ ﺭُﻭ ُﺡ ْﺍﻟﻘُ ُﺪ‬
َ‫ﻟِ ْﻠ ُﻤ ْﺴﻠِ ِﻤﻴﻦ‬
“Say, `The Spirit of Holiness (‫ُﻭﺡ ْﺍﻟﻘُﺪُﺱ‬
ِ ‫ ﺭ‬Rûh al-Quds) has
brought this (Qur’ân) down from your Lord to suit the
requirement of truth and wisdom, (Allâh has revealed it) so that
He may strengthen those who believe in their faith and so that
(this may serve as) a guidance and good tidings for Muslims”.
(16:102).
Christians call upon Jesus their Lord, the Helper and the Saviour apart
from “Father” and the “Holy Ghost”. Allâh says:

ٌ ‫ﷲِ َﻻ ﻳَ ْﺨﻠُﻘُﻮﻥَ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻥَ ﺃَ ْﻣ َﻮ‬

‫ﺍﺕ َﻏ ْﻴ ُﺮ‬ ‫ﻭﻥ ﱠ‬ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬
َ‫ﺃَﺣْ ﻴَﺎ ٍء ۖ◌ َﻭ َﻣﺎ ﻳَ ْﺸ ُﻌﺮُﻭﻥَ ﺃَﻳﱠﺎﻥَ ﻳُ ْﺒ َﻌﺜُﻮﻥ‬
“And the things whom they call upon apart from Allâh can create
nothing. Rather they are themselves created. They are dead, not
alive. And they do not perceive when they shall be raised (to life
again)” (16:20–21).
Allâh did not say here, and at other relevant places (cf. 21:8; 21:34;
5:109; 3:144) with the exception of Jesus. He could have said so, if
Jesus were alive sitting somewhere in heaven. Allâh has expounded
the whole affair about Jesus in different ways and with various
arguments.

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Reader of the Holy Qur’ân must be very clear that Taurât ‫ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬and
Injîl cited in verse 5:110 and else where refer to the original books
that were revealed to Moses (the Taurât َ‫ )ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬and the teachings
ِ ْ The Old and New Testaments,
promulgated by Jesus (the Injîl ‫)ﺍﻹﻧ ِﺠﻴ َﻞ‬.
and in some other Gospels are not Taurât ‫ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬and Injîl ‫ﺍﻹﻧ ِﺠﻴ َﻞ‬ ِْ
mentioned in the Holy Qur’ân. Similarly, Zabûr are not the Psalms of
David (Clarke, W. K. L., Concise Bible Commentary. London:
Society for Promotion of Christian Knowledge [S.P.CK], 1952). Jesus
never received his own Book of Law. Nowhere in Qur’ân you read
Jesus was given a Book similar to the one given to Moses or to the
Holy Prophet Muhammad. The verse 55:110 simply tells us, God
taught him the Book - that is “Divine Law” (‫َﺎﺏ‬ َ ‫) َﻋﻠﱠ ْﻤﺘُﻚَ ْﺍﻟ ِﻜﺘ‬. As the
subject of this chapter is not the review of the previous books, no
further details about them will be provided here. [Precise summary on
this subject is to read in Qur’ân and Hadîth by Allâmah Sayyid Saeed
Akhtar Rizvi; Printed and Published by: Bilal Muslim Mission of
Tanzania P.O. Box 20033 Dâr-es-Salâm, Tanzania, ISBN 9976 956 87
8).
In order to understand the word ‫( ْﺍﻟ َﻤ ْﻬ ِﺪ َﻭ َﻛﻬ ًْﻼ‬cradle and maturity) in the
verse 5:110 correctly, one has to go back to the original classical
Arabic words and their meanings from dictionaries of the classical
Arabic and put aside the modern Arabic dictionaries. There are many
such dictionaries that can serve the purpose (see introduction and One
has to keep in view the allegorical style of the Holy Book.
Therefore, you should be careful what the sermon readers and
preachers tell you, and read what Allâh says about them in verses
3:187; 4:51; 5:13-14; 6:91 and 7:162. Allâh speaks the Truth and He
is the sole Lord (cf. 3:62)

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 AN INVITATION TO THE PURIFICATION OF SOULS
Tazkîya al-Nafs

‫ﻭﺭ َﻭﻫُﺪًﻯ‬ ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﻗَ ْﺪ َﺟﺎ َء ْﺗ ُﻜﻢ ﱠﻣﻮْ ِﻋﻈَﺔٌ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ َﻭ ِﺷﻔَﺎ ٌء ﻟﱢ َﻤﺎ ﻓِﻲ ﺍﻟﺼﱡ ُﺪ‬
‫ﷲِ َﻭﺑِ َﺮﺣْ َﻤﺘِ ِﻪ ﻓَﺒِ َ ٰﺬﻟِﻚَ ﻓَ ْﻠﻴَ ْﻔ َﺮﺣُﻮﺍ ﻫُ َﻮ ﺧَ ْﻴ ٌﺮ ﱢﻣ ﱠﻤﺎ‬
‫َﻭ َﺭﺣْ َﻤﺔٌ ﻟﱢ ْﻠ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﻗُﻞْ ﺑِﻔَﻀْ ِﻞ ﱠ‬
َ‫ﻳَﺠْ َﻤﻌُﻮﻥ‬
“O People! There has come to you an exhortation (to do away
with your weaknesses) from your Lord and a cure for whatever
(disease) is in your hearts, and (a Book full of) excellent
guidance and a mercy, (and full of blessings) to the believers.
Say, All this (revelation of the Qur’ân) is through the grace of
Allâh and His mercy. In this, therefore, let them rejoice,
(because) this (Qur’ân) is better than all that they hoard.”
(10:57–58)
This is a universal call appealing to humankind to leave behind all
conventional and limiting religious beliefs. This is the invitation from
the Exalted One to get rid of your spiritual and moral diseases, which
you have acquired. This is a call of Divine Grace and Mercy (56:75–
82), which invites you to the purification of your soul. He is inviting
you to go beyond your blind faith and self-created doctrines and to
follow the guidance of the Most Exalted Lord, Who shall lead you to
reach the spiritual certainty (‘ilm al-Yaqîn; see 102:5) about Him, and
shall help you rise to eminence (28:51) and finally to eternal salvation.

َ‫ﺎﺱ َﻭﻫُﺪًﻯ َﻭ َﻣﻮْ ِﻋﻈَﺔٌ ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬

ِ ‫ﺎﻥ ﻟﱢﻠﻨﱠ‬
ٌ َ‫ﻫَ ٰـ َﺬﺍ ﺑَﻴ‬

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“This (Qur’ân) is a clear exposition (of the truth) for humankind

(to follow) and a (means to) guidance, and an exhortation to
those who guard against evil.” (3:138).
This is the guidance from your Lord Who created you and Who
sustains you. He has given you a free choice:

‫ﻗُﻞْ ﺁ ِﻣﻨُﻮﺍ ﺑِ ِﻪ ﺃَﻭْ َﻻ ﺗُ ْﺆ ِﻣﻨُﻮﺍ ۚ◌ ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻌ ْﻠ َﻢ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺇِ َﺫﺍ ﻳُ ْﺘﻠَ ٰﻰ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬
‫ﺎﻥ ُﺳ ﱠﺠﺪًﺍ‬ِ َ‫ﻳَ ِﺨﺮﱡ ﻭﻥَ ﻟِ ْﻸَ ْﺫﻗ‬
“You may believe in it [the Qur’ân] or you may not believe,
those who have been given the knowledge [of divine revelations]
fall down on their faces prostrating submissively (before their
Lord) when it is recited to them;” (17:107–109).
When you are reading this Book, it is, as if you are listening to the
divine voice. You are in company with your Lord Who has evolved
you from non-existence, Who sustains you and nourishes you. He is in
company with you - nearer to you than your jugular vein (50:16).
ِ ‫) ﺃَﺣْ ﺴَﻦَ ﺍﻟْ َﺤ ِﺪﻳ‬
This is the best and the fairest discourse you can have (‫ﺚ‬

‫ُﻒ ﱡﻣ َﻜ ﱠﺮ َﻣ ٍﺔ ﱠﻣﺮْ ﻓُﻮ َﻋ ٍﺔ ﱡﻣﻄَﻬ َﱠﺮ ٍﺓ‬ ُ ‫ﺇِﻧﱠﻬَﺎ ﺗ َْﺬ ِﻛ َﺮﺓٌ ﻓَ َﻤﻦ َﺷﺎ َء َﺫ َﻛ َﺮﻩُ ﻓِﻲ‬
ٍ ‫ﺻﺤ‬
“This is a means to rise to eminence (for you all). So let him who
desires, pay heed to it and rise to eminence. (This Qur’ân is
preserved) in such written leaves (of the Book) as are greatly
honoured, (Which are) ranked high (and) are rid of all
impurities” (80:11–14).
There is no compulsion to accept His invitation and listen to His
discourse. If you listen to it and accept it, and after that you decide to
leave His company nowhere you will find any word in His Book that
imposes on you a punishment for “apostasy” at the hands of believers.
What you hear about apostasy is the product of fearful minds and
what they show you written, or you read about this in books other than

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Allâh’s Book, should be approached with a careful thought. Allâh

simply says:

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻣﻦ ﻳَﺮْ ﺗَ ﱠﺪ ِﻣﻨ ُﻜ ْﻢ ﻋَﻦ ِﺩﻳﻨِ ِﻪ ﻓَ َﺴﻮْ ﻑَ ﻳَﺄْﺗِﻲ ﱠ‬
‫ﷲُ ﺑِﻘَﻮْ ٍﻡ ﻳُ ِﺤﺒﱡﻬُ ْﻢ‬
ُ‫َﻭﻳُ ِﺤﺒﱡﻮﻧَﻪ‬
“O you who believe! if anyone of you should renounce his Faith
(let him remember that) Allâh will bring forth (in his stead) a
people (more zealous in faith) whom He will love and who will
love Him.” (5:54)
There is a particular beauty in these Divine words ُ ‫“ ﻳُ ِﺤﺒﱡﻬُ ْﻢ َﻭﻳُ ِﺤﺒﱡﻮﻧَﻪ‬Whom
He will love and who will love Him”, which come from the use of
pronouns of absence (3rd person plu.) and a future tense without end,
indicating that Allâh’s love for His servants will be endless. His love
for you will exist whether your state is the one of physical existence or
of another existence after death. Those who kill from excessive zeal
for God should know that none other than the One who created human
being with its physical and spiritual perfection has the right over it.
Whoever takes control of life and seeks its destruction transgresses
His limits. Be sure, solicitude in caring for God’s creation is better
way than killing it from excessive zeal for God. Have you not
considered that Allâh has ordained tax (jiz’ya) and truce (cf. 8:61;
9:29) so that He might spare life through you? Have you not
considered in case of retaliation the injured party is encouraged to
exact a ransom or forgive (cf. 2:178)? The “House of God” cannot be
raised by the hands of those who split blood. Your extolling or
praising Him will not add to His glory, nor does any blasphemy or
disobedience to His Prophets can take away of His grandeur and
dignity; He is already Exalted and Glorified. If you glorify Him by
confessing, “Yes! You are my sole Lord”, your glorifications shall
bestow purification and radiance to your own soul. So let him who
desires pay heed to it (ُ‫ )ﻓَ َﻤﻦ ﺷَﺎ َء َﺫ َﻛ َﺮﻩ‬and occupy a seat close to the Most
Exalted One.

258
COMMENTARY

PART II

COMMENTARY
Selected Verses

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬
Al-Fâtihah – The Opening Chapter
(Revealed Before Hijrah)

Al-Fâtihah ‫ ﺍﻟﻔﺎﺗﺤﺔ‬is the opening chapter of the Holy Qur’ân,

consisting of “seven oft-recited verses” (15:87). Every supplicating
prayer service starts with its verses. It is called umm-al-Kitâb (Mother
of the Book); for it comprehends in summary form all the branches of
ethical and moral teachings. It is also called umm al-Qur’ân (Mother
of the Qur’ân), as it is a fine summary of the objectives of the Holy
Qur’ân and presents the totality of its message in a concise manner. It
is also known under the name of al-Hamd (The Perfect and True
Praise/Glory), since it opens with the praise and glory of the Lord, the
Most High, and its name sab‘a (seven) signify the seven gates of Hell:
each verse of it wards off the flames of one of those gates. Its seven
verses are recited every day, in every rak‘at of every Salât (ritual
Prayer) by all Muslims around the world.
Al-Fâtihah informs us the real object of Praise and tells us whom
should we worship and what should we supplicate. It also contains
hidden prophecies and warnings for the Muslims of coming
generations. Pages of books are needed to justly appraise the
excellence of those truths that comprise Al-Fâtihâh. Its literary charm
and conciseness, condensing volumes of meaning in relatively few
words, cannot be surpassed. The splendor of its language, its fluency,
its clarity, and its spiritual effectiveness miraculously transform
human hearts. When rightly understood thoughtfully spoken, it feeds
every guest who desires to be entertained at the Divine court. It
provides drink for every visitor who wishes to quench his thirst from
the fountain of Divine knowledge. It dispels every fear that would
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lead to the brink of disaster and uproots every worry that would bring
on anxiety and depression. It leads every leader who has lost the way
back to the right path, humbles every implacable enemy, and cheers
up the seeker. There is no physician comparable to it for washing out
the poisons of sin and healing the crookedness of hearts. Its words,
when carefully contemplated, lead to certitude of the absolute Divine
Unity.
The recitation of Al-Fâtihâh verses in ritual Prayer (Salât) is
obligatory. Refelction on its verses show that no prayer can be made
without these words. The Attributes of our Creator mentioned here are
the basics of all His Attributes and hey are not to be found in any
other deity. They refute those who do not believe in prayer or in the
Hereafter. Therein is a realisation that our Creator is All-Powerful, He
embodies all Excellences and that His Mercy and His Benevolence are
indispensable for our survival, and that He is the Source and
Fountainhead of all Graces. It tellsa us that we have to estimate
ourselves as humble and utterly dependent on His help and His
guidance. These are the incentives to the performance of fervent
prayer, and they are captured in beautifully succinct words within the
seven verses of this chapter. It begins with the words:

‫ﺑِﺴ ِْﻢ ﱠ‬
ِ ‫ﷲِ ﺍﻟ ﱠﺮﺣْ َﻤ ٰـ ِﻦ ﺍﻟﺮ‬
‫ﱠﺣ ِﻴﻢ‬
1:1 “With the name of Allâh, Most Gracious, and Ever Merciful”. This
verse is a revealed part of the chapter and not a later addition (Abû
Dâ’ûd; Ibn Kathîr; Imâm Hanbal). No other verse is repeated so often
in the Holy Qur’ân. It is repeated at the beginning of all chapters
(Sûrah) of the Holy Qur’ân with the exception of Chapter 9 (Al-
Taubah ‫)ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬. Besides this, a letter written by Solomon to Queen
Sheba also begins with these words (27:30). The Holy Prophet
attached great importance to this verse. According to him, any work
that begins with these words carries Divine Blessings. His famous
letters to the kings and the emperors of his time began with these

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

words. It has become traditional among Muslims to recite this verse

before the start of any work and enterprise, big or small, with the
purpose of seeking Divine Blessings and Help.
The very first word starts with the Arabic alphabet “ba” ‫ﺏ‬ ِ . In Arabic,
if a words starts with “ba” ‫ﺏ‬ ِ it means that there exists an expression
before this that has not been mentioned, but is a part of the word.
“Ba” ‫ﺏ‬ ِ before a word signifies that this should be made a source or a
cause of something that is to be achieved. Here the omitted word
before Bi-Ism-Allâh ِ‫ﷲ‬ ‫( ﺑِﺴ ِْﻢ ﱠ‬with the name of Allâh) is ‫( ﺍ ْﻗ َﺮ ْﺃ‬meaning
“Read!” (cf. 96:1 see also Kashshaf of Zamakhsharî). Bi-Ism-Allâh ‫ﺑِﺴ ِْﻢ‬
‫ ﱠ‬is a reply to the very first revealed word of the Holy Book that was
ِ‫ﷲ‬
at the same time the first Divine Command - “Read with the Name of
your Lord!” ‫ﻚ‬ َ ‫ﺍ ْﻗ َﺮ ْﺃ ﺑِﺎﺳ ِْﻢ َﺭﺑﱢ‬.
The word ism ‫( ﺍﺳ ِْﻢ‬- name) embedded in Bi-Isam-Allâh ِ‫ﷲ‬ ‫ ﺑِﺴ ِْﻢ ﱠ‬is a
derivative of wasma and wasmun and means “the mark left by
branding”. Ittasamar-rajulu is used when a person chooses a mark of
identification by means of which people distinguish him from others.
In popular parlance, the isam of a thing stands for its distinguishing
mark but, in the view of the learned, it signifies its reality.
This blessed verse names the Supreme Lord, Allâh. Allâh is the proper
name of the Being Whose excellences are the culmination of beauty
and beneficence (cf. page 8), Who does not suffer from any
shortcoming, and Who combines in Himself all perfect Attributes.
Allâh is the Being, Imperceptible, above the reach of reason, beyond
of beyond, finer than the finest towards Whom all objects of creation
turn in worship: “Whatever is in the heavens and the earth declares
the Glory of Allâh. He is the All-Mighty, the All-Wise” (57:1). He has
named Himself Allâh, which is comprehensive of all His other names
and Attributes. He has not accorded that status to any other name
when He says, “Do you not know that there is no one who is called
with the same name?” (19:65). The meaning of the word Allâh is
known only to Him.
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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

Al-Rahmân ُ‫ ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬and Al-Rahîm ‫ﺍﻟ ﱠﺮ ِﺣ ِﻴﻢ‬, translated as Most Gracious

and Ever Merciful, are derived from the same root Rahama signifying
love, tenderness, grace, mercy, pity, forgiveness, and goodness
(Lane). All these qualities are required for exercising beneficence.
Both Al-Rahmân ُ‫ ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬and Al-Rahîm ‫ ﺍﻟ ﱠﺮ ِﺣ ِﻴﻢ‬are active participial
nouns of different measures denoting intensiveness of significance.
An Arabic intensive is more suited to express Allâh’s Attributes than
the superlative degree (Bahr al-Muhît). It is wrong to think that
Rahmân and Rahîm are the repetition of one and the same Attribute,
and they are placed in the first verse of the Holy Qur’ân one after
another for the sake of emphasis. The fact is that these are two
different Attributes of Allâh. Rahmân is in the measure of fa‘lân,
which conveys the idea of fullness and extensiveness and indicates the
greatest preponderance of the quality of mercy, which comprehends
the entire universe without regard to the effort and asking. It
circumscribes the quality of abounding grace inherent in and
inseparable from Him. Rahîm is in the measure of fa‘îl. This measure
denotes the idea of constant repetition and giving of liberal reward
again and again to those who ask for it and deserve it (Bahr al-Muhît).
The difference between Al-Rahmân and Al-Rahîm is that the Rahmân
grants of His own accord out of pure grace and beneficence without
reference to any deed or request, while Rahîm is the One Who causes
good results to follow on good deeds, He would not nullify anyone’s
work and labour (cf. 2:218). Allâh is Rahmân in the sense that He
grants a pure nature to human beings, without the taint of sin, in the
finest make and the best proportions with enormous capabilities for
all-round advancement and for attaining proximity to the Creator
(95:4). Allâh is Rahîm in the sense that when one makes use of his
faculties Allâh blesses his efforts with good results (Ibn Qayyim in
Zâd al-Ma‘âd). To punish every sin is incompatible with these
Attributes.

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

In the words “With the name of Allâh, Most Gracious, Ever Merciful”
‫ ﺑِﺴ ِْﻢ ﱠ‬our Creator has signified His two Attributes that
‫ﷲِ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ ﺍﻟ ﱠﺮ ِﺣ ِﻴﻢ‬
subsist in His Eternal Light.

َ‫ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬

1:2 Al-Hamd-u-li(l)-Allâh ِ¶‫ ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ‬conveys that “all praise is due to
the rightfully worshipped Being whose name is Allâh, Who combines
in Himself the aggregate of all Perfect Excellences and Praise”. Al-
Hamd ‫ ْﺍﻟ َﺤ ْﻤ ُﺪ‬is that praise which is offered in appreciation for the
commendable actions of one worthy of praise. It also refers to the
lauding one who has done a favour of his own volition and according
to his own choice (Râghib). Allâh did not inaugurate His book with
thanks (- shukr) or with commendation (- thanâ) or gratitude (-
madah) to Him, but with al-Hamd ‫ﺍﻟ َﺤ ْﻤ ُﺪ‬. ْ Shukr differs from hamd ‫َﺣ ْﻤﺪ‬
in the sense that its application is restricted to the beneficent qualities
of someone. Shukr can be used for those who have done a favour,
small or great. Madah differs from hamd in the sense that it applies to
involuntary beneficence. This kind of praise can be true or false
(Lane). Thanâ (accolade) of someone serves the purpose of self-
interest or publicity based on some experience.
Hamd ‫ َﺣ ْﻤﺪ‬is used in both the active and the passive sense, that is, it is
used both for the subject and the object, and it signifies that Allâh is
praiseworthy and receives perfect praise (Muhammad in Arabic) and
He also bestows it (Ahmad). This interpretation derives support from
the fact that Allâh has followed up the word hamd with the mention of
His Attributes, the most Gracious (Al-Rahmân ‫ )ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬and the Ever
Merciful (Al-Rahîm ‫)ﺍﻟ ﱠﺮ ِﺣ ِﻴﻢ‬. Al-Rahmân signifies that hamd is used in
the active sense and Al-Rahîm signifies that it is used in the passive
sense, as His Rahîmîyyat is not hidden from those who possess
knowledge. Allâh has used the word hamd as a veiled reality that
uncovers His face through His Attributes of Al-Rahmân and Al-
Rahîm.

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

The Bestower of bounties upon His creation of diverse kinds, without

any claim on their part, becomes the object of the adoration of all
those who become conscious of these bounties. In its culmination of
adoration, the worshipper makes Al-Rahmân the Muhammad (loved
One; praised One). When Divine commendation and adoration
reaches perfection, then Al-Rahîm becomes Ahmad (the lover/or
praiser) of the worshipper.
Al-Hamd is that verbal praise and glorification, which is offered to
honour the Mighty and the Noble for His acts of beneficence. Al-
Hamd is the praise that also implies the humility, lowliness, and
submissiveness in the person who offers it (Râghib). Perfect praise
and glory is the exclusive prerogative of the Lord of Majesty. The
ultimate goal of all kind of glorification be it in a small or a large
measure, is our Lord Who guides the misguided and exalts the lowly
and is the only object of praise.
Every type of praise and glory, whether relating to external aspects or
internal realities, to inherent excellences or as manifested in natural
phenomena, is due exclusively to Allâh. No other shares in it.
Whatever true praise or perfect excellence the wisdom of the wise can
imagine or the minds of thinkers can contemplate belongs to Allâh.
The true Praise Al-Hamd‫ ﺍﻟْ َﺤ ْﻤ ُﺪ‬is the due only of Allâh, Who is the
source of all grace and light and exercises beneficence deliberately
and not under compulsion. He is the true Benefactor, and from Him
proceed all benefits from beginning to end; and for Him is all
glorification, in this world and in the Hereafter, and all praise that is
bestowed on others reverts back to Him.
The word hamd contains in it the refutation of the worshippers of
humans, animals, and idols. They praise their imagined deities and
ascribe to them the Attributes of God. Their deities lack love,
tenderness, grace, mercy, pity, forgiveness, goodness—the high
qualities that are required for exercising beneficence. Even if they
ascribe such qualities to them, they cannot of their own accord grant

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

to humankind grace and beneficence irrespective of their deed or

request, race or religion. Allâh is that Perfect Deity Who grants to all
living creatures the shape and constitution appropriate to them,
without their asking. Such a Lord who combines in Himself all perfect
Attributes, and Who is free from every defect, the One without
associate and the Source of all beneficence, is to be rightfully praised.
The Holy Prophet (pbuh) said, “Allâh is free from imperfection and I
begin with His praise as many times as the number of His creatures, in
accordance with His Good Pleasure, equal to the weight of His Throne
and equal to the Ink that may be used in recording His words” (Abû
Muslim). (See also the exegesis of chapter 1, page 252-254)
In the words that follow - Rabb al-‘Âlamîn َ‫ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬, the word Rabb
‫ َﺭﺏﱢ‬means Creator, Sustainer, and Guardian Evolver to Perfection of
the Universes. According to Lisân al-‘Arab and Tâj al-‘Arûs, the two
most authentic lexicons, the word Rabb ‫ َﺭﺏﱢ‬has seven connotations,
namely: Mâlik (Supreme Master), Sayyad (Chief), Mudabbir
(Determiner), Murabbî (Provider), Qayyûm (Sustainer), Mun‘im
(Rewarder) and Mutammim (Perfector).
The word al-‘Âlamîn َ‫ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬is a plural of ‘âlam (realm), which is
derived from ‘alama and means knowledge, sign, distinguishing mark,
created object, and realm. Thus al-‘Âlamîn includes any sign by
means of which one is able to know its Creator. The expression
employed here is not Khâliq al-‘Âlamîn (Creator of the worlds) but
Rabb al-‘Âlamîn. The word al-‘Âlamîn is to be translated as all the
worlds or many worlds. This can refer to worlds of particles and
elements in cosmos, the worlds that are manifest and those that are
hidden, worlds of plants and animals. The expression also includes the
worlds of knowledge, worlds of human thoughts and intellect, and
worlds of non-particles, the worlds of Paradises, the worlds of Fire
and Hell (55:46-75, 88:4-16), the worlds of souls (nafûs) and many
other worlds that are known only to Allâh (6:59; 6:73). Al-‘Âlamîn is
everything other than Allâh.
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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

The word ‘Âlamîn has its root also in ‘alama which means to know.
‘Âlam in the sense of knowledge means something concerning which
report or information is given. Thus, ‘Âlamîn are the means by which
one knows the Creator. Rabb al-‘Âlamîn َ‫ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬impels the seeker
to seek knowledge about his Creator, the Sustainer, and his Evolver.
Sometimes, al-‘Âlamîn is used in a restricted sense. We read, “O
Children of Israel! Remember My favours, which I conferred upon
you that exalted you above all your contemporaries” َ‫”ﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ ْ (2:122),
or similarly, “Blessed is He Who revealed Al-Furqân (the Holy
Qur’ân) to His servant that he may be a warner to all humankind
ْ (25:1). In verse 2:122, the restriction applies to the people of a
َ‫”ﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬
particular period, and in 25:1 the restriction is to humankind. In both
cases al-‘Âlamîn َ‫ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬cannot include the other realms of non-
particles and that of animal and plant worlds.
Allâh, as Rabb al-‘Âlamîn, has provided all the means for the physical
requirements of all kinds of life, without discrimination (35:25). Rabb
al-‘Âlamîn is an outright refutation to those who seek to confine the
Providence and His Grace to their own people, believing that their
own communities were preferred (cf. 35:25). If it is so, people may
have reason to complain that God was gracious towards some chosen
people and not towards others. Some may say that a particular people
was given a Book so that it may be guided thereby and another was
not, or that He manifested Himself through His Words and Revelation
and signs in a certain age but remained hidden in another age. By
extending His Providence universally, He disposed of all such
objections and exercised such universal benevolence that no people or
age was denied the beneficence of His material and spiritual grace.
These words are also a refutation to those who have taken the created
as their lord, as the expression of Creator, Nourisher, Sustainer,
Guardian; Evolver of the world cannot be applied to created lords.
The expression Rabb al-‘Âlamîn tells us that none of the forces in
operation in the heavens and the earth in various shapes and forms to

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ensure the proper running of the universe operates on their own, but
that Divine power operates through them. All the faculties with which
the celestial bodies and earthly elements are invested are but a
reflection of the Powers and Attributes eternally possessed by Allâh,
the Supreme. With the words Rabb al-‘Âlamîn َ‫ َﺭﺏﱢ ﺍﻟْ َﻌﺎﻟَ ِﻤﻴﻦ‬Allâh has
made it plain to us that the cosmos and its spheres are nothing in
themselves; it is His dominating Power (Rabûbîyyat) that operates in
them, as it were, from behind a screen. He makes the moon shed light
in dark nights that ripen the fruits. He manifests a glorious light by
His Power of Rabûbîyyat through the instrumentality of the sun and
makes manifest His multifaceted Designs in various ways. It is His
Power of Rabûbîyyat that descends from the sky in the form of rain
that revives and refreshes the dead earth, and provides drink for the
thirsty (cf. 30:48-50). It is His Power of Rabûbîyyat that gives fire the
quality of combustion and invests the air with the quality to refresh
life, make flowers blossom, lift clouds, and convey the beautiful
sounds (cf.: 56:57-74). It is His Power of Rabûbîyyat that enables the
earth to carry on its back humans with their burden of sins, and the
beasts. “The heavens are about to burst on account of that, and the
earth about to split asunder, and the mountains to fall down in pieces,
because they have ascribed a son to the Most Gracious” (19:91-92).
His Rabûbîyyat sustains the earth despite these claims.
Divine Power manifests itself as the power of the hand manifests itself
through the pen. We say the pen writes but, in fact, it is the hand and
not the pen that does the writing. Similarly, it is true that all the
heavenly bodies and earthly elements, indeed every atom in the lower
and upper spheres that is visible and perceptible; manifest themselves
by virtue of the powers of the Rabb al-‘Âlamîn.
A magnifying glass, by reflecting the rays of the sun, may ignite fire,
but that causes no diminution in the power of the sun. Fruits are
fostered and ripen under moonbeams, but that process does not wear
down the moon. These natural phenomena furnish insight into Divine

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working. The same principle is at the center of all spiritual

phenomena. The universe has come into existence through the word
kun of Rabb al-‘Âlamîn. The same idea is expressed in another verse
(27:44) that the world is as if a palace with floors paved with
transparent glass, under which runs a strong current of water. An
unaware person ignores the glass and is afraid to step on the floor lest
he should tumble into the swift current. In 17:70, it is stated: “We (...)
have carried them over land and sea”; which also conveys the same
idea, namely, that horses, cars and ships are only the visible means of
carriage and that it is Divine Power, which is the real carrier. This
Rabûbîyyat is operative and pervasive throughout the universe, in the
heavens, in the earth, in bodies, in souls, in the realms of knowledge,
substances, and essences and in animals, plants, minerals and all
others. This Rabûbîyyat sustains all. A human being receives
sustenance from the spring of this Rabûbîyyat, from the early
embryonic, even pre-embryonic state, to the time of death, and beyond
in the stage of life in the Hereafter. Divine Providence (Rabûbîyyat) is
thus the creator of every existing thing and Sustainer of every extant
object, yet it is the human being that benefits most by it. Here the
human being who is supposed to be the vice-regent of Allâh on this
earth is being reminded that Allâh is the Lord and Providence of the
universe, so that the horizon of his hopes may be extended and he may
believe in the statement of our Lord: ‫ﷲُ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﺃَﻧَﺎ‬
‫“ ﺇِﻧﱠﻨِﻲ ﺃَﻧَﺎ ﱠ‬I, and I alone
am Allâh. There cannot be, is no other and will never be one worthy
of worship but I” (20:14).

ِ ‫ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ ﺍﻟﺮ‬
‫ﱠﺣ ِﻴﻢ‬
1:3 Al-Rahmân ‫ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬and al-Rahîm ‫ ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬are the two basic Attributes
of Allâh. Two principal Divine Graces are embedded in these two
Attributes: the Grace of Rahmânîyyat (Graciousness and
Beneficence), and that of Rahîmîyyat (Compassionate Mercy). Both
these Graces with all other Graces were always with Him as they are

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present today. Allâh intended that He be known. Therefore, He, from

His eternal and all-embracing Knowledge (Al-‘Alîm) created existence
from non-existence by His commanding word “Be!” (Amr). He
provided through His Grace of Rabûbîyyat all the means to earthly
and heavenly objects to sustain. He then extended His Grace of
Rahmânîyyat to the living realm, without reference to any merit or
right of any of his creation, in relation to their respective requirements
(14:34), and not as a recompense of any action on their part. It is
because of His Rahmânîyyat that everything capable of sensation and
consciousness is alive, works, eats, drinks, feels secure against
afflictions and has its needs fulfilled. In verse 67:19, this aspect of His
Rahmânîyyat is presented, ”Have they not seen above them the birds
with spread out wings (in flight), which they also draw in? None but
al-Rahmân ‫ ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬holds them (there).”
All the mainstays of life proceed from His Rahmânîyyat (cf. 17:110)
and every believer and disbeliever, good and bad, is benefiting from it
according to his needs. His Rahmânîyyat pours forth on all His
creatures, without discrimination, through the sun, the moon, the
earth, and its vegetation and other innumerable bounties. Allâh, out of
His eternal knowledge, knew that the best creature on His earth would
have a longing to know Him and an urge to worship Him. Just as the
Gracious Lord provided food for the body at the time of need, so did
He provide spiritual nourishment. Out of His Rahmânîyyat He sent
messengers as guide. Many remained heedless and rendered no
thanks. He says, “And when it is said to them, Prostrate to the Most
Gracious (‫)ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬. They say, What is this the Most Gracious? Shall we
prostrate to whatever you bid us to show submission? So this
increased them in aversion. Blessed is He Who has placed stars in the
heaven and has set in it the glowing sun and the glittering moon.”
(25:60-62).
He says: “…He gives life to earth after its death” (30:19). The dead
earth signifies extreme moral and spiritual decay and Divine

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Revelation can bring it back to life. It’s sending through His Prophets
and Messengers was not due to the prayer and supplication or the
purity and piety of any of those individuals. When the spiritual
darkness reaches its peak (30:41), the dark gloom of humanity stirs
Allâh’s Mercy to compassion for troubled humankind. Allâh’s
Rahmânîyyat demanded the descent of the glorious Light in that
extreme spiritual darkness (cf. 30:41) to illuminate His earth. This
darkness reached its extreme at the time of the advent of the Holy
Prophet (pbuh). The most Perfect Man (- insân-i-kâmil) was
commissioned to receive it. He was addressed: “We did not send you
(O Muhammad!)but as a blessing and mercy for all beings.” (21:107)
The dark world experienced the bright Light in the form of His Book;
Al-Qur’ân, the like of which none had seen before and none shall after
(cf. 6:155-157; 16:64).
“And it is He Who has made the night and the day, one following the
other; (He has done it) for (the benefit of) the person who would care
to receive exhortation and who would care to be grateful” (25:62.).
The day and night alternate, and by the wisdom underlying this
system the seeker of insight is instructed; he is thereby relieved again
and again from the darkness of ignorance and neglect through
Reformers (Mujaddidîn) and His special friends (Auliyâ, Saints of
Islam), so that he who is disposed to the Truth will be grateful and
may render thanks for the repeated Divine bounties.
His Rahmânîyyat covers both believers and disbelievers. In 7:156
Allâh says, “My Mercy embraces all things.” In verse 21:42 we read:
“Who protects you by night and in the daytime from (the punishment
of) the Most Gracious (‫ ?)ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬But rather (than to thank Him) they
are averse to proclaiming the greatness of their Lord.” It is because of
His Rahmânîyyat that He gives respite to the disbelievers and the
disobedient, so that they may have the opportunity to repent (19:75;
see also 7:183, 13:32 and14:10).

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He named Himself Al-Rahmân ‫ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬and said: “Call upon (Me by

the name of) Allâh, or call upon (by the name of) al-Rahmân.
(17:110). His attributive name Al-Rahmân, unlike His Attributes of
resemblance such as al-Kalîm (one who speaks), al-Basîr (one who
sees), or a(l)-Sam‘î (one who listens), is exclusive to Him and cannot
be shared by anyone else. This shows that the Grace of Rahmânîyyat
is very comprehensive.
Allâh’s attributive name Al-Rahîm ‫ ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬follows Al-Rahmân ‫ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬
to preserve the natural order between them. Whereas Rahmânîyyat has
a universal character and requires no effort from the side of Allâh’s
creatures, Rahîmîyyat is concerned exclusively with human efforts and
requires human actions. Only the human being is endowed with the
capacity to worship, pray, supplicate and carry out deeds of
righteousness for the sake of others - deeds that are to be rewarded.
Some declare that there is no use for prayers and fasting and say that
if fortune favours them they will escape ill fate. In other words, their
attitude is whatever has to be shall be. However, Allâh says,
“Whosoever has done so much as an atoms weight of good will see
(the good result of) it” (99:8), establishing His law of cause and effect
based on striving and effort that leads to success, rather than being the
result of random favours and punishment.
To worship and pray is in human nature, and responding to prayer
originates from Allâh’s Rahîmîyyat. “Your Lord says, Call on Me, I
will answer your prayer”‫( َﻭﻗَﺎ َﻝ َﺭﺑﱡ ُﻜ ُﻢ ﺍ ْﺩﻋُﻮﻧِﻲ ﺃَ ْﺳﺘَ ِﺠﺐْ ﻟَ ُﻜ ْﻢ‬40:60), and He says,
“Those who believe and do deeds of righteousness We shall
invariably rid them of their evils, and We shall, of course, reward
them according to the best of their deeds” (29:7). “And as to those
who believe and do deeds of righteousness We will certainly admit
them to (the fold of) the righteous” (29:9), and “Allâh suffers not the
reward of the doers of good to be lost” (9:120). Good actions together
with worship are the prerequisites for invoking Allâh’s special Mercy.

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Allâh’s Rahîmîyyat does not let go to waste anyone’s work or effort.

Indeed, He crowns them with results and achievement. If a person did
not believe that his labour and his work would produce fruit, he would
grow indifferent and lazy. Thus, Allâh’s Rahîmîyyat, widens the
horizon of human hope and acts as a powerful incentive towards good
deeds. It is certain that Allâh hears the prayers and supplications,
accepts good deeds, and averts calamities and catastrophes.
It is through the operation of Rahîmîyyat that a person is enabled to
reach his goal, and by means of its Blessings and Light, he reaps the
harvest of his efforts and diligence. That is why Allâh’s Rahîmîyyat is
mentioned immediately after His Attribute of Rahmânîyyat. It must be
realized that the effectiveness of the Divine Words of the Holy
Qur’ân, working upon human souls, is brought about by Allâh’s
Rahîmîyyat. For seeking the benefit of Rahîmîyyat, it is incumbent on
a person to strive. These two Divine Graces, the Grace of
Rahmânîyyat and that of Rahîmîyyat, are indispensable for our very
existence. They are the most evident manifestations that keep the
whole system of our lives running. For sustaining life, growth, and
evolution the All-Mighty has set in motion the two springs of two
Graces, which, in fact, are two of His Attributes, for the fostering of
our total existence.
‫َﻣﺎﻟِ ِﻚ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳ ِﻦ‬
1:4 The fourth Divine Attribute Mâlik-i-Yaum al-Dîn ‫ﻚ ﻳَﻮْ ِﻡ‬ ِ ِ‫ﺍﻟﺪﱢﻳ ِﻦ َﻣﺎﻟ‬
(the Master of the Day of Requital) follows His two Attributes of
Mercy. Mâlik ‫ ﻣﺎﻟﻚ‬and Malak ‫ ﻣﻠﻚ‬are two different words from the
same root Malaka ‫ﻣﻠﻚ‬. According to the rules of forming derivations
in the Arabic language, the larger the number of letters added to the
root word, as the alif in Mâlik, the more intensive and more extensive
does the meaning become (Bahr al-Muhît). Hence a Mâlik ‫ ﻣﺎﻟﻚ‬or
Master is one who possesses the right of ownership over a thing and
has the power to deal with it as he likes. Mâlik is the one whose hold

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on that which he owns is complete, and who can use it in any way he
pleases, who has sole title to it, with no one having any share in it. In
this sense, Mâlik is not applicable to anyone other than Allâh.
Mâlik is more than Malak who is a king or ruler (Lane). The use of
Mâlik ‫ ﻣﺎﻟﻚ‬shows that the All-Mighty is not like a king or a judge who
is bound to give his judgment strictly in accordance with the
prescribed law, but being the Master He can forgive or give more than
the due and show mercy wherever and in whatever manner He may
like. As Mâlik He has full authority to dispense reward and
punishment. It is obvious that no one can truly be called Master unless
he has the power to pardon or punish as he may like and determine.
He does, as He will. There is no room for anyone to find fault with
what He decides and why He decides to do a thing. The attributive
word Mâlik‫ ﻣﺎﻟﻚ‬serves a twofold purpose. On one hand, it gives
courage, hope, and confidence to a person who has, in a moment of
weakness, committed some wrong or sin, not to lose hope as the
beneficent Allâh being his Master has the power to forgive or even
give more. On the other hand, it serves as a warning against taking
undue advantage of the graciousness and beneficence of Allâh. Both
these are essential for human spiritual progress and advancement.
In the words Yaum al-Dîn ‫ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳ ِﻦ‬the word yaum is usually
translated as “Day” (5:3; 8:41; 9:25), but it also means time,
absolutely short or long, day and night, and eons (Tâj-al-‘Arûs). This
word is used in the terminology of the Holy Qur’ân referring to any
period of time (3:9; 6:15; 7:14), any moment (5:28; 6:15), one year
(22:47), one thousand years (32:5), fifty thousand years (70:4), or
eons, a period which we cannot count in our reckoning (32:4). The
Divine attribute Mâlik-i-Yaum al-Dîn ‫ ﻣﺎﻟﻚ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳﻦ‬is a link between
the Attributes Rabb ‫( َﺭﺏﱢ‬- the Nourisher to perfection), al-Rahmân (-
the Most Gracious), and al-Rahîm (- the Ever Merciful). This attribute
shows the development of continued Divine Mercy.

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

The Grace of Mâlik-i-Yaum al-Dîn ‫ﱢﻳﻦ‬ ِ ‫ﻚ ﻳَﻮْ ِﻡ ﺍﻟﺪ‬

ِ ِ‫( َﻣﺎﻟ‬Supreme Master of
the Day/Time of Judgment and of Requital), unlike that of Al-Rahîm,
does not manifest itself merely in response to efforts and exertions in
the present life. It connotes that on that Day every comfort and
torment, pleasure and pain that a human being will experience shall
proceed directly from Allâh. He will be the sole Master of
Dispensation; nearness to Him or distance from Him will determine
eternal happiness or long-lasting misfortune. For those who had
believed in Him, had held fast to Divine Unity, and had dyed their
hearts with His pure love, the light of the Mercy of Mâlik ‫ ﻣﺎﻟﻚ‬shall
cover them and protect them. All comfort and joy from requital and
reward will be seen as emanating directly from Him, with no screen or
barrier in between, nor will there be any room left for any doubt, that
He is the only Lord Who decides according to His discretion. Its
recipients will find a perfect state of felicity enveloping their bodies
and souls and their exterior and interior, leaving no part of them
outside the embrace of this great happiness. Those who did not
experience Divine Love, because of their evil deeds, will be denied
this joy and comfort.
Allâh has named Himself Mâlik-i-Yaum al-Dîn ‫ﻚ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳ ِﻦ‬ ِ ِ‫( َﻣﺎﻟ‬the
Supreme Master of the Day/Time of Judgment and of
Requital).Requital may not always follow Judgment immediately. All
our actions in this life are judged, but their requital, deliverance, or
punishment may take some time. This can be likened to a judge who
passes a judgment of sentence for a crime, but the punishment may be
carried out at a later time. There are ample indications in nature and in
our lives that the Divine Law of requital is constantly at work and is
being manifested every moment. In fact, punishment for wrongdoing
is necessary in the Divine scheme, as is the reward for good deeds.
Reward and punishment are different phases of the exercise of the
Attribute of Mâlikîyyat. Fear of punishment is a powerful deterrent
designed to crush evil. The pressure of legal penalties is a strong

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

discouragement to wrong, and whenever it relaxes its hold, evil begins

to crop up.
The Judgment referred to Yaum al-Dîn ‫ﱢﻳﻦ‬ ِ ‫ ﻳَﻮْ ِﻡ ﺍﻟﺪ‬is the perfect and final
requital mentioned in the Holy Qur’ân in the words: ‫ﺲ ﺑِ َﻤﺎ‬ ٍ ْ‫ْﺍﻟﻴَﻮْ َﻡ ﺗُﺠْ َﺰ ٰﻯ ُﻛﻞﱡ ﻧَﻔ‬
‫ﺖ ۚ◌ َﻻ ﻅُ ْﻠ َﻢ ْﺍﻟﻴَﻮْ َﻡ‬
ْ َ‫ َﻛ َﺴﺒ‬. “This day every soul shall be requited for deeds it
has accomplished. No injustice will be done this day.” (40:17) This is
reinforced in verses 40:7-20.This perfect requital, however, demands a
perfect manifestation of full Divine Sovereignty, which excludes all
instrumentality.
The enduring Grace of Mâlikîyyat is the most exclusive of all Divine
Graces, and is the culmination of other Graces. Its recipient ascends to
the apex of everlasting felicity, which is the fountainhead of all joys.
Whosoever is debarred from this Grace is condemned to Divine
punishment. Its manifestation demands that the perfect Might of the
Master should shine forth directly in its full splendor without the
intermediary of any veil. This ultimate grace should be manifested
with the utmost clarity, excluding every possible doubt, so that its
deliberate bestowal on the part of the Gracious Bestower is the
Reality. This grace is the culmination of the supreme manifestation of
the unveiled Beauty of the Beneficent One, a certainty emerging from
potential into actualization.
The requital of the Eternal Master should become manifest like the
brightness of the day. The recipient of grace should realize with the
highest degree of certitude that it is indeed the Sovereign of the
universe and his Supreme Master Who has bestowed on him felicity
and joys for his good deeds. .
The manifestation of such perfect, superb, and enduring grace shall be
clear and bear the Divine attestation. This manifestation of grace shall
comprehend the highest and most refined pleasures for the soul. The
imperfect, limited world of bodies lacks capacities, and is not suited to
serve as a sphere for this grand manifestation, brilliant lights and

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eternal bounties, nor can it comprehend those full and enduring

auroras. An altogether different realm is needed for the manifestation
of the grace of Mâlikîyyat, independent and free from the opaqueness
of physical spheres, adequate to demonstrate the absolute and pure
Light of the Overpowering Unique Lord.
Yet a foretaste of this most special grace is vouchsafed in this very life
to those perfect and purified persons who tread on the path of
righteousness and God-consciousness, and reach the proximity of their
Lord. They discard their worldly desires. Their bodies are in this
world, but their hearts are already with their Lord. They wean their
minds away from all temporalities and make a break with human ways
and values, and their faces are turned towards their Lord full of hope.
The Beneficent Lord also treats them in like manner and manifests His
Light to them in a way in which it is not manifested to others except
after death, and thus they become recipients in this very life of a
portion of the Light of this most special Grace.
Mâlikîyyat follows Rahîmîyyat. This sequence is in agreement with
the Book of Nature. Perfect composition in a Book of Revelation
demands that the order followed in the Book of Nature should also be
kept in view in a Book of Revelation. To reverse the natural order in
composition is to reverse the law of nature.
These are the four Divine Graces that are mentioned right in the
beginning of the Holy Qur’ân. Glancing at the Book of Nature, we
first encounter the Rabûbîyyat (universal Providence of Allâh), next
His Rahmânîyyat (Graciousness and Beneficence), and then His
Rahîmîyyat (Compassionate Mercy), and finally His attribute Mâlik-i-
Yaum al-Dîn (the Sole Dispenser of ultimate reward and punishment).
Elegance of syntax requires that the order of priorities in the Book of
Nature should be reflected in in the same sequence in the Book of
Revelation.

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 1. CHAPTER ‫ﺍﻟﻔﺎﺗﺤﺔ‬

ُ ‫ﺇِﻳﱠﺎﻙَ ﻧَ ْﻌﺒُ ُﺪ َﻭﺇِﻳﱠﺎﻙَ ﻧَ ْﺴﺘَ ِﻌ‬

‫ﻴﻦ‬
1:5 Na‘budu ‫ ﻧَ ْﻌﺒُ ُﺪ‬is derived from ‘abada ‫ ﻋَﺒ َﺪ‬and means to serve,
adore, obey, venerate, submit, devote, accept the impression of a
thing. It also means to impress Divine Attributes (Lisân, Tâj, Râghib).
According to Ibn ‘Abbâs, the meaning of commanding word A‘budu
‫ﺃ ْﻋﺒﺪﻭْ ﺍ‬, “Serve (Me)!” (2:21) is in the sense of “Know (Me)!” It also
means, “Be lowly towards Me!” No being can be lowly towards
another unless the first knows the second. The real worship is to
impress Divine Attributes (Râghib; 2:138). The Holy Prophet (pbuh)
said each act performed for the sake of Allâh and to please Him is an
act of worship (Bukhârî). Thus, the idea of worship is not limited to
the ritual Prayers, counting beads in the hand and fasting. Nasta‘în
‫ ﻧَ ْﺴﺘَ ِﻌﻴﻦ‬is derived from ‘âna, meaning to aid or assist (Lane; Tâj).
With the words “You alone do we worship and You alone do we
implore for help” ُ‫ﻙ ﻧَ ْﺴﺘَ ِﻌﻴﻦ‬
َ ‫ﻙ ﻧَ ْﻌﺒُ ُﺪ َﻭﺇِﻳﱠﺎ‬
َ ‫ﺇِﻳﱠﺎ‬, the worshipper declares as if, “O
Lord! We have adopted You alone for our worship, preferring You
over all, and we adore nothing save Your countenance, and we believe
in Your Unity. Allâh has placed the phrase, “You alone do we
worship” before the phrase, “You alone do we implore for help” as a
reminder that the worship takes precedence over imploring. He has
placed these words after mentioning His four Attributes. In doing so,
He has reminded us of His Graces of Rabûbîyyat, Rahmânîyyat,
Rahîmîyyat, and Mâlikîyyat before supplication. Thus, the worshipper
begins, as if he says, “Lord! I thank You for my seeking help from
Your Providence and Sustenance (Rabûbîyyat), and I thank you for
Your bounties with which You have favoured me long before my
existence, and for those You gave to me without asking You for them
(Rahmânîyyat). Now I invoke Your Rahîmîyyat. Give me the strength
to offer my Prayers before You and to place my petitions before you. I
hope for a good reward (Mâlikîyyat) for my deeds and efforts, which I
have done in Your Name and for Your sake, seeking to please You;
rewards you bestow on those supplicating, praying and begging for

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help from You.” These words thus urge us towards the grateful
appreciation of gifts that have been granted, and towards eagerness for
whatever is perfect and excellent, and towards the steadfast
supplication required. They also urge us towards non-reliance on
one’s own competence and ability and towards throwing oneself
before the Holy One in hope and expectancy, persisting in worship in
all humility with glorification and praise, in a state between fear and
hope.
The statement, “You alone do we implore for help,” urges us towards
confession and the acknowledgement that we are weak and cannot
carry out the duties of worship without Allâh’s special help, and that
we cannot seek the ways of spiritual pleasure without His support. It
also demands from us that we discard pride and arrogance and hold
fast to the Power and Might of Allâh when we experience difficulties
and hardships. When we say, “You alone do we implore for help,” it is
as if the Lord of Glory were saying, “O My servant! Regard yourself
as dead and then seek life from Me, for I give life” (cf. 3:27). Let not a
youth take pride in his vigor, nor let not an elder rely on his staff, nor
a wise one feel elated with his intelligence, nor a scholar trust in the
accuracy of his knowledge, the soundness of his understanding, or the
keenness of his intellect. Let not a worshipper depend for support
neither on his inspiration nor on the fervor of his prayers. Allâh does
what He pleases, rejects whom He pleases, and admits among His
chosen ones whom He pleases (cf. 3:26).
“You alone do we implore for help” also warns us of the allure of the
evil-prompting ego (Nafs al-Ammârah), which endangers our souls
like a vicious reptile who swallows up its victim. There is no power
and no strength except from the Power of Allâh. It is His Power that
annihilates the satans in us. Allâh teaches His servant these words,
which are a source of hope for him, and says, in effect, “O My
servants! Beg of Me with humility and in lowliness.” For His help we
have to struggle to get rid of all prideful behaviour meant to impress

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others, confusing ideas about Allâh’s Lordship, superstitions, dogmas,

and dark thoughts.
With the words “You alone do we implore for help” we are urged to
come forward, in our obedience to Him, with the utmost effort,
standing upright in Prayer, responding to His Call. We spare no pains
in our striving, in observing His commands, and in seeking His
pleasure. With these words we are seeking His help and His protection
against pride and self-glorification, and we beg of Him to grant us the
strength that would lead us to win His pleasure. We are firm in our
obedience to Him and in His worship, and we implore that He writes
us down among those who submit to Him.
When we implore, “You alone do we worship and You alone do we
implore for help”, we also mean to say, “We adore and worship You,
making use of all the resources and means that You have granted us.
You have granted us a tongue that can glorify You, ears that can listen
to Your words, feet to walk on the right path, hands to give
generously, and intellect to reflect. How wonderful are these gift to
render thanks.” This is one significance of the plural form “we
worship” and “we implore for help.” This is our confession that no
part of our body has neglected His gifts The use of the first person
plural also conveys that this prayer is for us as well as for the benefit
of all our near and dear ones and even for all of humanity. Thus, Allâh
urges the believers towards mutual accord, unity, and love.
He alone is capable of true worship to whom the love of Allâh draws
so close that his own self is excluded altogether. The impression of
His magnificence on the heart should be so deep that the entire world
should appear to be dead in contrast with Him; every fear should
derive from Him alone, and all pleasure should be in His love, and all
joy in seclusion with Him, and no comfort without Him. However,
this state cannot be achieved without the special help of Allâh, the
Most Excellent in His Powers and Attributes. Therefore, the Supreme
Being taught us to say, “You alone do we implore for help”; that is,

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we cannot carry out worship in the true sense unless we receive

special help from Allâh. Nevertheless, we can beg Him for the gift of
keenness, eagerness and readiness of heart and overflowing faith and
joy. We can then beg Him for light to embellish our hearts with the
decor of Truth and the garments of delight, so that we may win the
certainty of Faith and arrive at the ocean of Reality. To worship Allâh
as the real object of all Love is true saintliness, which is the highest
degree a human being can reach, but this is unattainable except with
His help. It is attained when His magnificence is imprinted on the
heart and the heart is filled with His Love and relies totally on Him
and chooses Him alone and prefers Him to all else, making His
remembrance its only goal.
Allâh created us, and sent us a law and prescribed for us rules while
informing us of the penalties for breaking them. The primary object of
all this is not that we should attain to salvation. We have been created
for perpetual servitude of our Creator. The object of our religious life
is eternal serfdom to Allâh, salvation being its necessary, associated
attainment.
Freedom from sin is also not the object of law and the ordinances;
freedom from sin is also a concomitant of the true objective of our
life. The words of Allâh, the Exalted, “You alone we worship and You
alone do we implore for help” indicate that all good fortune is
comprised in putting oneself in accord with the Attributes of the Lord
of the worlds. The essence of worship is to take on the complexion of
the worshipped One and that is in the eyes of the righteous, the
culmination of Supreme Grace.
A worshipper is not a worshipper in truth unless his character reflects
the Attributes of the gracious God (Rahmân). Therefore, one feature
of true worship is that a kind of providence reflecting the Rabûbîyyat
(Divine Providence) of the Lord of Honor should take its birth in the
worshipper, and in a similar way the Attributes of Rahmânîyyat
(Graciousness), Rahîmîyyat (Compassion and special Mercy), and
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Mâlikîyyat (Mastership of Requital) should be reflected in him

(2:138). This is the right path, which we have been commanded to
seek, and this is the way that we have been urged to hope for from the
Bounteous Lord of open Grace.
When the servant of Allâh says, “You alone do we worship and You
alone do we implore for help,” with all his sincerity and loyalty deeply
immersed in Divine remembrance and Love, then Allâh, the Sublime,
causes a wide stream of righteousness to stream forth, which flows
down onto his heart filling it with love and tranquillity. Though he
approaches Allâh with a paltry offering, Allâh, the Exalted, bestows
on him the precious gift of His attention. The servant of Allâh is then
granted a volume of insights and verities and such strength that no one
can stand in opposition to him. He attains the excellence of siddîq (the
righteous and the truthful). Raised to the rank of siddîqîyyat he
worships Allâh to the extent of his capacity and potential, in full
realization of his feebleness and nothingness, he adheres to
truthfulness, and he turns away from every type of pride and
falsehood.
When he utters the words: “You alone do we worship,” that in itself is
worship of high quality. Whether he utters the words, “You alone do
we implore for help,” or not, Allâh, the Sublime, the Source of all
righteousness, helps him and reveals to him the high tenets and
verities of siddîqîyyat (4:69).

‫ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼﱢ َﺮﺍﻁَ ْﺍﻟ ُﻤ ْﺴﺘَﻘِﻴ َﻢ‬

1:6 In the words, “Lead us on the exact right path till we reach the
goal” ‫ﺼ َﺮﺍﻁَ ْﺍﻟ ُﻤ ْﺴﺘَﻘِﻴ َﻢ‬
‫ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟ ﱢ‬, the word Huda ‫ ﻫُﺪ‬is used in particular when
Allâh guides a person (19:76). Huda is to lead someone towards light
(Ibn Mas‘ûd; Ibn ‘Abbâs ). It also means to guide someone with
kindness, to show the right path with kindness and to make a person
follow the right path until that person reaches the goal (Baqâ; Lisân,
Tâj, Lane). It is opposite of dzâllîn ‫ ﺿﺎﻟِﻴﻦ‬or those who have gone
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astray, mentioned in the next verse. When we say, “Lead us on the

exact right path till we reach the goal,” ‫ﺼ َﺮﺍﻁَ ْﺍﻟ ُﻤ ْﺴﺘَﻘِﻴ َﻢ‬
‫ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟ ﱢ‬, we are not
limiting ourselves to following the path that is shown or pointed out to
us, but we are asking for Divine Company until we reach our goal or
destination. Guidance means being led with kindness, like a child who
holds the hand of his mother or father. We are told, “All perfect and
true praise belongs to Allâh Who guided us to attain to this
(Paradise). We could never have been led aright (to this) if Allâh had
not guided us” (7:43). It also means to point out something with
kindness as in “And We have pointed out to him (the human being) the
two conspicuous high ways (of right and wrong)” (90:10). The
guidance that we are asking for is also to reach the excellences of
Allâh’s Attributes (2:138) as He has said, “And those who strive hard
in Our cause We will certainly guide them in the ways that lead to
Us” (29:69).
Undoubtedly, the four basic Attributes, as mentioned earlier (1:2-3)
are sufficient for the cleansing of our abominations and vice. Thus,
Allâh has taught His worshipper to say, “Guide us!” ‫ﺍ ْﻫ ِﺪﻧَﺎ‬. Next, He
taught us where He should guide us, as if it was His pleasure to
bestow gifts of His guidance upon His servant. The seeking of
guidance is like turning to an eminent physician and placing oneself
wholly into the hands of the healer.
Al-Sirât ‫ﺼ َﺮﺍﻁ‬ ‫ ﺍﻟ ﱢ‬is that path which is wide enough and can be walked
on without difficulty or any danger. Al-Sirât ‫ﺼ َﺮﺍﻁ‬ ‫ ﺍﻟ ﱢ‬is also a path, all
of whose sections are properly adjusted and joined to one another
(Râghib). Al-Mustaqîm ‫ ْﺍﻟ ُﻤ ْﺴﺘَﻘِﻴ َﻢ‬is a path without crookedness, un-
deviated and straight. It has also the meaning to stand erect, firm as in
ritual Prayer, and rise (as in the Night Prayer called Tahajjud;
Râghib). Allâh has very clearly defined the exact right path ( َ‫ﺼ َﺮﺍﻁ‬ ‫ﺍﻟ ﱢ‬
ْ in verse 36:61 where He says: “...worship Me! This is the
‫)ﺍﻟ ُﻤ ْﺴﺘَﻘِﻴ َﻢ‬
straight and right path” ‫ﺻ َﺮﺍﻁٌ ﱡﻣ ْﺴﺘَﻘِﻴ ٌﻢ‬
ِ ‫ َﻭﺃَ ِﻥ ﺍ ْﻋﺒُﺪُﻭﻧِﻲ ۚ◌ ﻫَ ٰـ َﺬﺍ‬. The straight path
is the path that leads back from Asfal Sâfilîn َ‫ﺃَ ْﺳﻔَ َﻞ َﺳﺎﻓِﻠِﻴﻦ‬, from the

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extreme depth back to the state where the human being started his
journey; namely that perfect state “Ahsan al-Taqwîm ‫( ﺃَﺣْ َﺴ ِﻦ ﺗَ ْﻘ ِﻮ ٍﻳﻢ‬95:4 )
Al-Mustaqîm ‫ﺍﻟ ُﻤ ْﺴﺘَﻘِﻴﻢ‬, ْ derived from qama, has the sense of
steadfastness; Istiqâmah is steadfastness. Steadfastness (-istiqâmah)
means to place things and affairs in right order. In other words, the
natural order may be described as steadfast. Unless the human mold is
maintained in its natural order and in its normal condition, it cannot
develop its excellences. Allâh has already commanded us to be
steadfast when He said, “O you who believe! Be steadfast, upholders
of the right for the cause of Allâh, bearers of true witness in equity” ‫ﻳَﺎ‬
‫( ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ُﻛﻮﻧُﻮﺍ ﻗَﻮﱠﺍ ِﻣﻴﻦَ ِ ﱠ¶ِ ُﺷﻬَﺪَﺍ َء ﺑِ ْﺎﻟﻘِ ْﺴ ِﻂ‬5:8). When this state is reached,
one realizes the significance of “Call on Me, I will answer your
prayer” ‫ﺍ ْﺩﻋُﻮﻧِﻲ ﺃَ ْﺳﺘَ ِﺠﺐْ ﻟَ ُﻜ ْﻢ‬. (40:60). It is through istiqâmah
(steadfastness) that Allâh accepts our prayers. He said, “The prayer of
you both has been accepted. Remain you two steadfast and follow not
the way of those who do not know” ‫ﻗَ ْﺪ ﺃُ ِﺟﻴﺒَﺖ ﱠﺩ ْﻋ َﻮﺗُ ُﻜ َﻤﺎ ﻓَﺎ ْﺳﺘَﻘِﻴ َﻤﺎ َﻭ َﻻ ﺗَﺘﱠﺒِ َﻌﺎﻥﱢ َﺳﺒِﻴ َﻞ‬
َ‫( ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬10:89). It is istiqâmah (steadfastness) indeed by means
of which we reach the proximity to our Lord. It is the fragrance of
istiqâmah that is exuded by the dust of Prophets and apostles and the
Siddîq (truthful and the righteous) and the Shahîds (Bearers of
Testimony to the truth of the religion of Allâh by their words and
deeds). During periods of hardships and afflictions, Allâh sends down
tranquillity into the hearts of His servants. When the servant perceives
signs of approaching death, he does not start contending with His
Generous Lord, calling upon Him to save him from the visitations. In
fact, the true lover goes forward at this hour holding life of no
account. He has already laid aside the love of life and placed himself
entirely at the disposal of His Lord. Allâh says, “Of the people there is
he who sacrifices his very life seeking the pleasure of Allâh. And
Allâh is very Kind and Compassionate toward such (of His) servants”
(2:207). Istiqâmah (steadfastness) is identical with fanâ (sacrifice of
self), the term used by the Sufî.

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Allâh is the loftiest name of our Creator. Similarly, the highest human
attribute (Ism-i-‘Âzam) is istiqâmah (steadfastness). Allâh gives glad
tidings, “Verily, those who say, Allâh is our Lord, and then remain
steadfast, the angels will descend upon them (saying): Have no fear
nor grieve, rather rejoice at the glad tidings of receiving the Gardens
(of Paradise) which you have been promised.” ‫ﷲُ ﺛُ ﱠﻢ‬ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ َﺭﺑﱡﻨَﺎ ﱠ‬
َ‫ﺍ ْﺳﺘَﻘَﺎ ُﻣﻮﺍ ﺗَﺘَﻨَ ﱠﺰ ُﻝ َﻋﻠَ ْﻴ ِﻬ ُﻢ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ﺃَ ﱠﻻ ﺗَﺨَﺎﻓُﻮﺍ َﻭ َﻻ ﺗَﺤْ َﺰﻧُﻮﺍ َﻭﺃَ ْﺑ ِﺸﺮُﻭﺍ ﺑِ ْﺎﻟ َﺠﻨﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻛﻨﺘُ ْﻢ ﺗُﻮ َﻋ ُﺪﻭﻥ‬
(41:30).
The words to ask to show us the straight path, keep us steadfast while
we are treading on the course that leads to Your presence, and
safeguard us from the punishment ‫ﺼ َﺮﺍﻁَ ْﺍﻟ ُﻤ ْﺴﺘَﻘِﻴ َﻢ‬
‫ ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟ ﱢ‬are treasures full
of wisdom.

ِ ‫ﺻ َﺮﺍﻁَ ﺍﻟﱠ ِﺬﻳﻦَ ﺃَ ْﻧ َﻌ ْﻤﺖَ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻏﻴ ِْﺮ ْﺍﻟ َﻤ ْﻐﻀُﻮ‬

َ‫ﺏ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﺍﻟﻀﱠﺎﻟﱢﻴﻦ‬ ِ
1:7 Three states are mentioned in this verse. The first is the state of
Divine favour ‫ﺃَ ْﻧ َﻌ ْﻤﺖَ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬, the second the state of Divine wrath ‫ﺏ‬ ْ
ِ ‫ﺍﻟ َﻤ ْﻐﻀُﻮ‬,
and the third the state of Divine misguidance َ‫ﺍﻟﻀﱠﺎﻟﻴﻦ‬. These three ‫ﱢ‬
descriptions illustrate the three conditions of human beings that are
the products of their own activity or inactivity. When we use the word
Ghadzab ‫ ْﻏﻀﺐ‬for Divine wrath or Divine anger, we may be ascribing
upon Allâh the attribute of negative emotion. But Allâh says He
possesses only all beautiful Attributes ‫( َﻭ ِ ﱠ¶ِ ْﺍﻷَ ْﺳ َﻤﺎ ُء ﺍﻟْ ُﺤ ْﺴﻨ َٰﻰ‬7:180). The
fact is Allâh’s wrath is but a reflection of the human beings own
attitude. The true nature of Divine wrath is the state of the loss of
Divine Mercy, otherwise termed as the state of Divine displeasure.
When a person abandons the right path, which is the means of
receiving Divine Mercy, he forfeits Divine Mercy, and those who lose
the way to Divine Mercy are lost. This is the significance of the word
Divine wrath.
Similarly, some people ask why Allâh should have the attribute of
misguidance. Those who ask about Divine guidance do not realize that
Divine guidance is accorded only to those who strive for it and walk

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the way that one must walk to have Divine Mercy. Those who object
to Divine misguidance do not reflect that, in accord with His eternal
law, Allâh treats everyone according to his intentions. Those who
would not strive after Him because of indolence and negligence, He
deprives of His support for guidance. He says, “And those who strive
hard in Our cause We will certainly guide them in the ways that lead
to Us” (29:69). Thus, it is not Allâh Who misguides; it is the refusal of
human beings to strive for Allâh’s guidance that earns them wrath.
Since the search for guidance and purification of self are not enough
for the attainment of nearness to God, without the practical example
from divines and those rightly guided, Allâh, the Holy, did not confine
His direction to the instruction, “Lead us on the exact right path”,
but also exemplified it as the path of those upon whom He has
already bestowed His favours. Their ways were the ways of Divine
guidance. They carried with them the Light of Allâh, and through
them, the hearts of people were illuminated. In this verse, Allâh did
not teach us the prayer, “Do not include us among the law-breakers
and the rebellious.” Instead, He taught us to pray for being included
among the favoured ones. People gifted with God-fearing hearts and
His Light do not regard any path (- tarîq) as Sirât َ‫ﺻ َﺮﺍﻁ‬ ِ until it
comprises the prominent features of the Faith selected by Allâh. These
are rectitude, leading to the goal with certainty, being the shortest;
being broad and safe for travellers. Thus the goal is that of the
Prophets, the Siddîqs (Truthful in their belief, words and deeds), and
the Shahîds (Bearers of Testimony to the truth of the religion of Allâh
by their words and deeds), as well as the Martyrs, and the Righteous
(who stick to the right course under all circumstances); how excellent
companions they are! See then how benevolent Allâh has been to us,
commanding us in the Mother of the Book, to seek through prayer
every type of guidance granted to the Prophets and His Saints: ُ‫ﷲ‬ ‫ﺃَ ْﻧ َﻌ َﻢ ﱠ‬
‫ﱡ‬ ‫ﱠ‬ َ
‫( َﻋﻠ ْﻴ ِﻬﻢ ﱢﻣﻦَ ﺍﻟﻨﺒِﻴﱢﻴﻦَ َﻭﺍﻟ ﱢ‬4:69). This is the bounty,
َ‫ﺼﺪﱢﻳﻘِﻴﻦَ َﻭﺍﻟﺸﻬَﺪَﺍ ِء َﻭﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬
which Allâh has indicated for His servants. Allâh will reciprocate such
a servant with His sweet Discourse and His inspiration. He will be
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among His protected servants similar to his “friend” Abraham with

His command to the Fire of Hell, as if “O fire! Be you a means of
coolness and safety” (21:70).
Out of abundant compassion, Allâh taught this prayer, commanding us
to seek Him by following the ways of those He had favoured. Had
there been no possibility of such resemblance and likeness, it would
have been a very limited prayer. All the narrations and mentioning of
the excellences achieved by those who have passed away would have
been meaningless. With these words He has ordained that He will
continue to raise the Siddîqs (Truthful in their belief, words and
deeds) and the Shahîds (Bearers of Testimony to the truth of the
religion of Allâh by their words and deeds), as well as the Reformers
(Mujaddidîn) and Saints among those who will walk in the footsteps
of the Prophets.
There is within Allâh’s knowledge a party of the favoured ones who
are the contemporaries of those who incurred His displeasure (al-
Maghdzûb ‫ﺏ‬ ْ and of those who went astray (al-Dzâllîn َ‫)ﺍﻟﻀﱠﺎﻟﱢﻴﻦ‬.
ِ ‫)ﺍﻟ َﻤ ْﻐﻀُﻮ‬
These two groups are mentioned in contrast to the favoured ones. The
supplication is made to seek protection against these groups and from
becoming one of them. Among those who were smitten by His wrath
are undoubtedly the people who opposed Allâh’s Messengers (cf.
3:112), in particular the teachings revealed by Allâh to the Holy
Prophet (pbuh). About them, Allâh says, “… they reject that (source
of guidance) which Allâh has revealed, grudging that Allâh should
send down His grace on such of His servants as He pleases. Thus they
have incurred (His) displeasure after displeasure” (2:90), and “They
took in exchange that which is inferior for that which is superior”
(2:61). Because of this “they were smitten with abasement and
destitution, and they incurred the displeasure of Allâh” (2:61).
The group of people who lost their way, deviated from true guidance
and were left wandering in error is the group of al-Dzâllîn َ‫ ﺍﻟﻀﱠﺎﻟﱢﻴﻦ‬who
exaggerate in matters of religion. They are mentioned in the Holy
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Qur’ân with the following words: “Say, O People of the Scripture! Do
not exaggerate in (the matter of) your religion falsely and unjustly,
nor follow the fancies of a people who had gone astray before (you)
and had led many astray, and (now again) who have strayed away
from the right path.” (5:77)
Some commentators have designated the Jews as the people who had
incurred Divine wrath (al-Maghdzûb ‫ﺏ‬ ْ
ِ ‫;)ﺍﻟ َﻤ ْﻐﻀُﻮ‬ however, this
interpretation is too narrow, as many other former peoples practiced
vice and rejected their Prophets. Moreover, not every Jew is under
Divine wrath.
The mentioned groups are in reality a warning to the Muslims and a
hidden prophecy: there will always be a group of people among the
Muslims who will act in opposition to the Divine teachings (25:30).
They will insult their own Prophet (pbuh) by acting contrary to the
teachings revealed to him. They will incur Divine wrath. Equally, this
is the state of the loss of Divine Mercy. Without a doubt, there will be
a large group of people who will exaggerate in matters of religion as
the Christians did about Jesus. They will issue Fatwas (religious
declarations) based on their own agenda and desires and not grounded
in Qur’ânic teachings and give them the status of the Divine Law (-
sharî‘a). Unfortunately, this was and will always be a common
practice among the Muslims.

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The Cow
(Revealed after Hijrah )
The second chapter, named Al-Baqara ‫“( ﺍﻟﺒﻘﺮﺓ‬The Cow”), was
revealed in its entirety after the migration of the Holy Prophet (pbuh)
from Makkah to Madînah. It derives its title from verse 67, which
states, “Allâh commands you to slaughter the cow” ‫ﷲَ ﻳَﺄْ ُﻣ ُﺮ ُﻛ ْﻢ ﺃَﻥ ﺗ َْﺬﺑَﺤُﻮﺍ‬
‫ﺇِ ﱠﻥ ﱠ‬
ً‫ ﺑَﻘَ َﺮﺓ‬that is, to give up idol worshipping and worship the One Who is
the Creator and not the created. The chapter is also known by the
name of Al-Zahra ‫ ﺍﻟﺰﻫﺮﺓ‬meaning “the bright one” (Abû Muslim).
The chapter begins by telling us what is guidance, as asked for in the
preceding chapter Al-Fâtihah (‫ﺼ َﺮﺍﻁَ ْﺍﻟ ُﻤ ْﺴﺘَﻘِﻴ َﻢ‬‫)ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟ ﱢ‬. It begins with
words, “Herein is the guidance for those who guard against evil” ( ‫ﻫُﺪًﻯ‬
َ‫)ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬. Next, it continues with the fundamental principles needed for
guidance - belief in Allâh as the only One to be asked for guidance,
belief in the His Revelations that are the source of His guidance, and
belief in the Last Day (‫)ﺍﻵ ِﺧ َﺮ ِﺓ‬ ْ when the judgment shall be pronounced.
Two practical ordinances are then given for the one who desires to
tread on the path leading to divine proximity, the ritual Prayer (al-
Salât) and charity without obligations (Zakât). The chapter then
continues to detail the three groups of people mentioned briefly in Al-
Fâtihah, namely the Mun‘im‘alaihim (‫َﻋﻠَ ْﻴ ِﻬﻢ‬ َ‫)ﺃَ ْﻧ َﻌ ْﻤﺖ‬, Maghdzûb
(‫ﺏ‬ ْ
ِ ‫ )ﺍﻟ َﻤ ْﻐﻀُﻮ‬and Dzâllîn ( َ‫)ﺍﻟﻀﱠﺎﻟﱢﻴﻦ‬.
We are also told right in the beginning (2:4) that the Revelation of the
Holy Qur’ân and the principles laid down in it are the continuation of
the divine guidance granted to humanity since the beginning of human
consciousness. All nations, at all times, had their guides sent from
God (35:24). The major world’s religions and “religious philosophies”
such as Judaism, Christianity, Hinduism, Taoism, Buddhism,
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Shintoism and others are different branches of the same tree that was
nourished from the water of Divine Revelation. Some of its branches
got dried up. Their founders and their Prophets were the guides sent
by God for their people to make them conscious of their Real Object
of worship and to show them how to live in peace and harmony with
themselves and with their fellow beings. They spoke in their
respective languages to make their message understand (14:4). They
were accepted by some and opposed by others (22:52; 34:34). Only a
few of those many find mention in this Book (40:78).
Qur’ân, unlike Bible, is not a book of history of a particular people;
still it makes frequent allusions to the history of Jews, Christians and
Arabs. The audience of the Holy Prophet (pbuh) was the desert Arabs,
the references given to them were those from the nations with whom
they had contact or whose histories were familiar to them; and not
from far away people like the Japanese, Mongolians, Chinese,
Koreans or Indians. That would have confused the audience of his
time and failed the immediate purpose. For this reason, the Prophets
mentioned in this Book are those who were sent to older Arab tribes
or to their neighbouring lands and were familiar to the audience of the
Holy Prophet (26:123; 26:141). Many Jews and Christians lived with
pagan Arab whose history goes back to Arab lands. For this reason
many, but not all of the Prophets of Jews are mentioned.
This chapter also serves as a warning to the Muslims by pointing to
them the errors committed by earlier people, namely the al-Maghdzûb
ْ and al-Dzâllîn ( َ‫ )ﺍﻟﻀﱠﺎﻟﱢﻴﻦ‬and suffered losses. In the later part
ِ ‫)ﺍﻟ َﻤ ْﻐﻀُﻮ‬
(‫ﺏ‬
of this chapter, some of the legal ordinances are provided. They touch
upon the questions of ethics, social relations, imposed wars, and
justice.

◌ۛ ‫ﺍ ٓﻟ ٓﻢ‬
2:1 The chapter begins with three letters of Arabic alphabet - Alif Lâm
Mîm ‫ﺍﻟﻢ‬. There are a few more chapters of the Holy Qur’ân that also
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have the same beginning (cf. 3:1; 29:1; 30:1; 31:1; 32:1). There are
others where we find letters: Alif Lâm Mîm Sâd ‫( ﺍﻟﻤﺺ‬7:1), Alif Lâm
Râj»E (10:1; 11:1; 12:1; 14:1; 15:1), Alif Lâm Mîm Râ‫( ﺁﻟﺮ‬13:1), Kâf
Hâ Yâ ‘Ain Sâd ‫( ﻛﻬﻴﻌﺺ‬19:1), Tâ Sîn Mîm ‫( ﻁﺴﻢ‬26:1; 28:1), Tâ Sîn ‫ﻁﺲ‬
( 27:1), Sâd ‫( ﺹ‬38:1), Hâ Mîm ‫( ﺣﻢ‬40:1; 41:1; 42:1; 43:1: 44:1;
45:1;46:1), ‘Ain Sîn Qâf ‫( ﻋﺴﻖ‬42:1) and Qâf ‫( ﻕ‬50:1); in total there are
29 chapters. These letters are called muqatta‘ât (‫ )ﻣﻘﻄﻌﺎﺕ‬or
abbreviations. They are also known as fawātih (‫ )ﻓﻮﺍﺗﺢ‬or “openers “as
they form the opening verse of their respective chapters (Sûrâ).
Fawātih (‫ )ﻓﻮﺍﺗﺢ‬or muqatta‘ât (‫ )ﻣﻘﻄﻌﺎﺕ‬are written together like a word,
but each letter is pronounced separately. Of the 28 letters of the
Arabic alphabet, exactly one half appear as fawātih (‫ )ﻓﻮﺍﺗﺢ‬of the Holy
Qur’ân, either singly or in combinations of two, three, four, or five
letters. Some examples are:
Nun ‫ ﻥ‬in chapter al-Qalam (Ch. 68)
Hâ Mîm ‫ ﺣﻢ‬in chapter Hâ Mîm Sajda (Ch. 41)
Alif Lâm Mîm ‫ ﺍﻟﻢ‬in chapter Al-Baqarah (Ch. 2)
Alif Lâm Mîm Râ ‫ ﺍﻟﻤﺮ‬in chapter Al-Raad (Ch. 13)
Kâf Hâ Yâ ‘Ain Sâd ‫ ﻛﻬﻴﻌﺺ‬in chapter Maryam (Ch. 19)
The majority of the combinations begin either with Alif Lâm Mîm or
Hâ Mîm. In all but 3 of the 29 cases, these letters are almost always
immediately followed by mention of the Qur’ânic revelation or a great
prophecy as in 30:1. Some argue that Sûras 29, 30, and 68 are
exceptions. When read carefully what follows, these three cases make
no exception, since mention of the revelation is made later in the
Sûrah. All but 3 of these Sûras are of Makkan origin. The exceptions
are Sûras 2, 3, and 13.
Many modern translators and scholars of the Holy Book are reticent in
to discuss the significance of these letters. There are some who think
that these alphabets are meaningless. Others believe that their

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meaning is a sacred secret of Allâh and His mystic symbols, and that
the purpose of this mystery cannot be known to human beings;
further, any attempt to translate them will make one liable for Divine
punishment. However, these scholars are unable to justify Allâh’s
intent to hide and punish. There are others who say that perhaps the
Prophet Muhammad (pbuh) knew their meaning but was prohibited
from telling his followers in order to protect the mystery. However,
these scholars give no rational reason as to why He was prohibited
from revealing their meaning, and they cite no Tradition relating back
to the Holy Prophet (pbuh), to support this view. To anyone who is
seriously interested in understanding the message of the Holy Qur’ân,
such confused explanations can be a source of irritation and may even
create doubts in the minds of seekers of Divine knowledge.
Most if not all widely used languages of the world make use of
abbreviations, and Arabic is not an exception. Imâm Râzî says that
Arabs would name things after letters; for example, money as ‫ﻉ‬,
clouds as ‫ﻍ‬, and fish as ‫ﻥ‬. In the books of Islamic Traditions (-
ahâdîth), abbreviations are common. For example anâ ‫ ﺍﻧﺎ‬for akhbarna
‫ ;ﺍﺧﺒﺮﻧﺎ‬Hâ for hawalnâ al-Sanad and nâ ‫ ﻧﺎ‬for hadathnâ ‫ ﺣﺪﺛﻨﺎ‬are
frequently used by well-known compilers of the Traditions, such as
Tirmidhî, Nisaî, Abû Dâ’ûd, Abû Muslim and Bukhârî. In the science
of Islamic jurisprudence (‘ilm al-Fiqah), medicine (‘ilm al-Tib),
syntax (‘ilm al-Nahaw ‫)ﻋﻠﻢ ﻧﺤﻮ‬, administration (‘ilm al-Saraf ‫ﺻﺮﻑ‬
‫ )ﻋﻠﻢ‬and other fields of knowledge, abbreviations are always present;
For example: Sîn ‫ ﺱ‬for Sam‘a ‫ ﺳﻤﻊ‬Yasm‘a ‫ ;ﻳﺴﻤﻊ‬Kâf ‫ ک‬for Karam ‫;ﮐﺮﻡ‬
Nûn ‫ ﻥ‬for Nasr ‫ ;ﻧﺼﺮ‬Dz ‫ ﺽ‬for Dzarb ‫ ;ﺿﺮﺏ‬Fâ ‫ ﻑ‬for Fatah ‫ﻓﺘﺢ‬
Yaftahu ‫ ;ﻳﻔﺘﺢ‬Tâ ‫ ﻁ‬for Ataf ‫ ;ﻋﻄﻒ‬Mâf ‫ ﻣﻒ‬for Maf ‘ûl ‫ ﻣﻔﻌﻮﻝ‬etc.
Knowing their meanings is mandatory for any student of these fields.
Similarly, the punctuation used in the Holy Qur’ân are all
abbreviations. Muslim scholars carefully established the standards in
order to avoid errors in the comprehension of the Holy Book. They
inserted abbreviated signs for pauses, short pauses, long pauses, full

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stops, commas, colons, semicolons, and so on. For example, a circle O

at the end of a verse means the verse has ended. This circle is an
abbreviated form of the word waqf-i-tâm, which indicates statement’s
completeness. Further examples are mîm ‫ﻡ‬, jîm ‫ﺝ‬, lâ ‫ ﻻ‬and ta ‫ ﻁ‬among
others. The sign of mîm on the top of the circle stands for lâzim, and
indicates a mandatory pause (waqf-i-lâzim). The sign of jîm stands for
jâiz and means that a pause is permitted. Other examples of
abbreviations are ª for rakû’ ‫ ﺭﻛﻮﻉ‬to denote a paragraph; qâf ‫ﻕ‬
indicates that a reader may not stop here, or may not join the current
sentence with the next one. This system of punctuation is a great aid
in avoiding distortions to the messages being conveyed. No translator
should neglect their significance while translating the Holy Book.
Unfortunately many modern translations have neglected or omitted
the basic rules of Qur’ânic punctuation, the most notorious being the
translation of Arthur J. Arberry.
Traditional Arabs were very proud of their language and Arabic
eloquence and poetry was enjoying golden age when the Qur’ân was
revealed. Abû ‘Abdullah Al-Qurtubî explained the use of
abbreviations in Arabic in his great work Al-Jam‘i al-Ahkâm al-
Qur’ân and quotes Walîd bin ‘Uqbah, a well-known poet of classical
Arabic: ‫ ﻗﺎﻟﺖ ﻭﻗﻔﺖ‬: ‫“ ﻓﻘﻠﺖ ﻟﻬﺎ ﻗﻔﻲ ﻓﻘﺎﻟﺖ ﻕ ﺃﺭﺍﺩ‬I said to her stay, she said Qâf
‫ ﻕ‬- I am staying.” Here, ‘Uqbah uses the letter Qâf ‫ ﻕ‬to abbreviate
waqaftu ‫ ﻭﻗﻔﺖ‬to express I am staying. Qurtubî quotes another Arabic
poet, Dhahhak Abû ‘Alî al Hussain Ibn Zahîr Basrî, who said:
‫ﺑﺎﻟﺨﻴﺮ ﺧﻴﺮﺍﺕ ﻭﺇﻥ ﺷﺮﺍ ﻓﺎ ﻭﻻ ﺍﺭﻳﺪ ﺍﻟﺸﺮ ﺇﻻ ﺃﻥ ﺗﺎ‬
. ‫ ﺇﻻ ﺃﻥ ﺗﺸﺎء‬: ‫ ﻭﺍﺭﺍﺩ‬. ‫ ﻭﺇﻥ ﺷﺮﺍ ﻓﺸﺮ‬: ‫ﺃﺭﺍﺩ‬
“Such a one supplicated. (The Lord said in reply), I will return good
for your good, but if you are bent upon mischief, I do not intend
mischief except that you yourself desire it.” Here the poet uses the
shortened forms of fâ B¯ for fasharrun ‫( ﻓﺸ ٌﺮ‬- mischief) and tâ ‫ ﺗﺎ‬for
tashâ’ ‫( ﺗﺸﺎء‬- you yourself desire it). Even the Holy Prophet (pbuh),
according to the customs of the language, sometimes used
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abbreviations instead of the whole word. Al-Qurtubî quotes the Holy

Prophet (pbuh): ‫“ – ﻛﻔﻰ ﺑﺎﻟﺴﻴﻒ ﺷﺎ ﻣﻌﻨﺎﻩ‬The sword is sufficient for us as a
remedy.” Here the Prophet (pbuh) used the abbreviated letter shâ Bq
for shâfî ŸBq (- remedy).
The Holy Qur’ân presents a challenge to non-believing Arabs to
produce works at least somewhat comparable to it in beauty and
elegance, especially if they doubted the authenticity of its claims
(17:88; 52:34; 10:38). The easiest challenge was given in 10:38 where
we read: ‫“ ﺃَ ْﻡ ﻳَﻘُﻮﻟُﻮﻥَ ﺍ ْﻓﺘَ َﺮﺍﻩ ُ ۖ◌ ﻗُﻞْ ﻓَﺄْﺗُﻮﺍ ﺑِﺴُﻮ َﺭ ٍﺓ ﱢﻣ ْﺜﻠِ ِﻪ‬And yet they say He has
forged it. Then produce a (single) chapter like it.” and again in 2:23:
‫ﺐ ﱢﻣ ﱠﻤﺎ ﻧَ ﱠﺰ ْﻟﻨَﺎ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪﻧَﺎ ﻓَﺄْﺗُﻮﺍ ﺑِﺴُﻮ َﺭ ٍﺓ ﱢﻣﻦ ﱢﻣ ْﺜﻠِ ِﻪ‬
ٍ ‫“ َﻭﺇِﻥ ُﻛﻨﺘُ ْﻢ ﻓِﻲ َﺭ ْﻳ‬And if you have any
doubt as to which We have revealed to Our servant from time to time,
produce a single Sûrah like any of this”. The challenges were there as
they are today, and the claimَ ‫“ َﻭﻟَﻘَ ْﺪ ﻳَﺴﱠﺮْ ﻧَﺎ ْﺍﻟﻘُﺮْ ﺁﻥَ ﻟِﻠ ﱢﺬ ْﻛ ِﺮ‬Indeed, We have
made the Qur’ân easy for admonition” (54:17) was repeated several
times. Had these abbreviations been ambiguous or meaningless to
nonbelievers in the early Muslim communities, they certainly would
have come forward and refuted the Qur’ânic challenges that followed,
however this did not happen. The contemporaries of the Holy Prophet
(pbuh) understood the underlying meanings of these alphabetic verses
well. Allâma Maudûdî is of the opinion that these letters no doubt
have implication, they are not meaningless, and the Companions of
the Holy Prophet Muhammad (pbuh) were aware of the meanings of
all these letters. Not only were the early Companions aware of their
meanings but the Bedouins of the time also would have had no
difficulties with them (Tafhîm al-Qur’ân). So it is wrong to say that
some words of the Holy Qur’ân are vague whose meanings cannot be
known other than by Allâh. With the passage of time, their meanings
were lost to the later generations. Arabs themselves used abbreviated
forms of these words in their vocabulary and therefore had no reason
to challenge such words.

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Many western writers came forward with their interpretation of

muqatta‘ât. Theodor Nöldeke, in the first German edition of his book
Geschichte des Qurans ( -The History of the Qur’ân), suggested that
these letters were signatures or initials of those who were its copyists
and the first writers. His view has been adopted by a number of other
western scholars. However, such a view cannot be accepted, not only
because it challenges the purity of the Qur’ânic text, but also because
it contradicts the history of how the Qur’ân was preserved. It is
inconceivable that the Holy Prophet or any of his followers would
have allowed the marks of the copyists to remain in the Holy Book.
Moreover, the Holy Qur’ân was not only preserved in written form in
the lifetime of the Holy Prophet (pbuh), but was committed to heart by
several hundred of his companions, and all recited these letters
wherever they appeared. In addition, none of the letters has any
relationship with the names of the copyists of the time of the Holy
Prophet. While Nöldeke himself later gave up his theory, other
scholars like Hartwig Hirschfeld did not and in turn have influenced
Muslim scholars.
Otto Loth, who criticized Nöldeke, came forward with the view that
these letters were part of the Divine Revelation and were intended by
the Prophet (pbuh) to impress the illiterate Arabs among whom he
preached as something mysterious and miraculous. Unfortunately,
many Muslims adapted his view. If this was the intent of the Prophet
(pbuh), then some of these letters should also appear within the
context of the chapters while verses were being revealed in a
chronology other than we read today, and not only at the beginning of
each. Moreover, there is no historic evidence that the Bedouins of the
desert were actually impressed by such letters. Had they been
ambiguous, meaningless, or senseless, they would have contradicted
the repeated assertion contained in the Qur’ân, that it is a clear book
with clear messages and verses (3:138, 10:15) Some Muslim
traditionalists have defied any attempt at explanation of the
Muqatta‘ât (‫ )ﻣﻘﻄﻌﺎﺕ‬in the Holy Qur’ân despite efforts by many
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Muslim scholars of all generations to explain their meaning. These

”traditionalists” cite the Qur’ânic verse ُ ‫ﷲ‬ ‫ َﻭ َﻣﺎ ﻳَ ْﻌﻠَ ُﻢ ﺗَﺄْ ِﻭﻳﻠَﻪُ ﺇِ ﱠﻻ ﱠ‬- “But no
one knows its true interpretation except Allâh” (3:7) to support their
view. This reasoning is weak as the verse continues with the words
‫ َﻭﺍﻟﺮﱠﺍ ِﺳ ُﺨﻮﻥَ ﻓِﻲ ْﺍﻟ ِﻌ ْﻠﻢ‬- “and those who are firmly grounded in knowledge”
(3:7).
Respected Muslim agreed with the statement: “But no one knows its
‫) َﻭ َﻣﺎ ﻳَ ْﻌﻠَ ُﻢ ﺗَﺄْ ِﻭﻳﻠَﻪُ ﺇِ ﱠﻻ ﱠ‬, as well as the
true interpretation except Allâh” (ُ ‫ﷲ‬
Qur’ânic statement in Ch. 3 verse 7: “He it is Who has revealed to you
this perfect Book, some of its verses are definite and decisive. They
are the basic root (conveying the established meanings) of the Book -
umm al-Kitâb, and other (verses) are susceptible to various
interpretations. As for those in whose hearts is perversity, they follow
(verses) that are susceptible to different interpretations, seeking (to
cause) dissension and seeking an interpretation (of their own choice).
But no one knows its true interpretation except Allâh, and those who
are firmly grounded in knowledge”. However, despite their acceptance
of these verses, none of the scholars like Ibn Kathîr, Jalal-u-Din
Sayyûtî, and Ahmad Ibn Taymîyyah were opposed to discussing
possible interpretations of the words for which these letters stand
Shah Walîullah Muhaddith Dehlavi: writes in Al-Fauz al-Kabîr fî
Usûl al-Tafsîr: These verses possess a huge world of knowledge that
only can be assessed through Divine Proximity. All the mysteries that
are hidden from existing world but are present on their real locations
have been determined in these words. It was in this sense that Abû
Bakr Siddîq(rz) said, “For every book there is a mystery, and the
mysteries in Qur’ân are in the fawâtih of Qur’ân ( ‫ ﻭﺳﺮﻩ‬،‫ﻓﻲ ﻛﻞ ﻛﺘﺎﺏ ﺳﺮ‬
‫)ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻮﺍﺗﺢ ﺍﻟﻘﺮﺁﻥ‬. Abdullah Yusuf ‘Alî writes: “This is not a mystery
of the same class as mysteries by which we are asked to believe
against the dictates of reason. If we are asked to believe that one is
three and three is one, we can give no intelligible meaning to the
words. If we are asked to believe that certain initials have a meaning

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which will be understood in the fullness of time or of spiritual

development, we are asked to draw upon faith, but we are not asked to
do any violence to our reason” (The Meaning of the Holy Qur’ȃn: by
Abdullah Yusuf ‘Alî, (Appendix I, The abbreviated Letters Al-
Muqatta‘ât).
Imâm Fakhr al-Dîn Râzî in his famous Tafsîr Kabîr of the Holy
Qur’ân said; “It is not possible that Allâh would include in His Book
(al-Qur’ân) that His creation would not understand, because Allâh is
the One Who command us to reflect over His Book and seek guidance
from it. This cannot be achieved except by understanding its
meanings.”
Ibn Kathîr in his Tafsîr on Alif Lâm Mîm (2:1) noted that some
ignorant people say that some of the words in the Qur’ân do not mean
anything (referring to these letters). However, he considers these
people mistaken because All-Mighty Allâh’s sayings cannot, by their
very nature be worthless, useless, or meaningless for mankind. (Ibn
Kathîr - Tafsîr Page 47, Vol 1 - unabridged edition). Ibn Kathîr further
writes: “On the contrary, these letters carry a specific meaning.”
Another eminent scholar, Ahmad Ibn Taymîyyah said there are two
opinions about fawātih. First: the meanings of these letters are
confined to Allâh and thus none knows their meanings except Him.
Second: fawātih are the Names and the Attributes of Allâh and that
the letters specify the Name and Attributes of Allâh. For example, the
letter Alif is specified for the Name Allâh, the letter Lâm is specified
for the Name Latîf, the letter Mîm is specified for the Name Mâlik. He
also said there is some wisdom behind starting the Sûra with such
letters. The context shows that while not being certain, he considers
the abbreviations that he indicates a possible correct interpretation
(Ahmad Ibn Taymîyyah: Al-Fatâwa). Even widely accepted Qur’ânic
interpretations are often given with the same disclaimer, to indicate
that there might be more than one explanation and to acknowledge
that all humans are prone to error.
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When we look at these abbreviated letters it strikes that they have so

much in common, both in form and context, it becomes impossible to
believe that they do not make any sense or have no meanings, and
their meanings are kept hidden for no apparent reason. Only a small
effort will be necessary to solve this self-created hypothetical mystery.
Imâm Râzî, Zamakhsharî and Abû Hayyân have discussed this topic in
their famous exegeses. Abû Ja‘far Muhammad bin Jarîr al-Tabarî in
particular have dealt it in some detail. According to them learned
companions of the Holy Prophet such as ‘Alî al-Mûrtadha(rz),
‘Abdullâh ibn ‘Abbâs , ‘Abdullâh ibn Mas‘ûd, and Ubayy bin Ka‘b
and their pupils Mujâhid, Sa‘îd bin Jubair, Qatadah, and Raba bin
Anas, Suddi, Sha‘bi all agree in interpreting these abbreviated letters
by giving them meanings.
Abû ‘Abdullah Al-Qurtubî, a great scholar from Cordoba (Spain) of
Maliki origin, in his monumental work Al-Jâm‘i Al-Ahkâm Al-Qur’ân,
quotes the following Tradition (- hadîth) from Ibn ‘Abbâs (Tanwîr al-
Miqbâs min Tafsîr Ibn ‘Abbâs ):
‫ﻭﺫﻛﺮ ﺃﺑﻮ‬. ‫ﻭﺭﻭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ ﺭﺿﻲ ﷲ ﻋﻨﻬﻤﺎ‬
‫ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻣﻦ ﺍﻟﻤﻜﺘﻮﻡ‬: ‫ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ ﻋﻦ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻔﺴﺮ‬
‫ ﺇﻻ ﺃﻧﺎ‬، ‫ﺃﻥ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﺳﻢ ﷲ ﺍﻷﻋﻈﻢ‬: ً‫ﻓﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻠﻲ ﺍﻳﻀﺎ‬
‫ﻻﻧﻌﺮﻑ ﺗﺄﻟﻴﻔﻪ ﻣﻨﻬﺎ‬
‫ ﻭﺍﻟﻤﻴﻢ ﻣﻦ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ‬، ‫ ﻭﺍﻟﻼﻡ ﻣﻦ ﺟﺒﺮﻳﻞ‬، ‫ﺍﻷﻟﻒ ﻣﻦ ﷲ‬: ‫ﻛﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﻴﺮﻩ‬
. ‫ ﻭﺍﻟﻤﻴﻢ ﻣﻔﺘﺎﺡ ﺍﺳﻤﻪ ﻣﺠﻴﺪ‬، ‫ ﻭﺍﻟﻼﻡ ﻣﻔﺘﺎﺡ ﺍﺳﻤﻊ ﻟﻄﻴﻒ‬، ‫ﺍﻷﻟﻒ ﻣﻔﺘﺎﺡ ﺍﺳﻤﻪ ﷲ‬: ‫ﻭﻗﻴﻞ‬. ‫ﻭﺳﻠﻢ‬
، ‫ ﺍﻟﺮ ﺃﻧﺎ ﺍﻟﻪ ﺃﺭﻯ‬، ‫ﺃﻧﺎ ﷲ ﺃﻋﻠﻢ‬: ‫ﺍﻟﻢ "ﻗﺎﻝ‬: " ‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺍﻟﻀﺤﻰ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﻗﻮﻟﻪ‬
‫ ﻭﺍﻟﻤﻴﻢ ﺗﺆﺩﻱ‬، ‫ ﻭﺍﻟﻼﻡ ﺗﺆﺩﻱ ﻋﻦ ﺍﺳﻢ ﷲ‬، ‫ ﻓﺎﻷﻟﻒ ﺗﺆﺩﻱ ﻋﻦ ﻣﻌﻨﻰ ﺃﻧﺎ‬. ‫ﺍﻟﻤﺺ ﺃﻧﺎ ﷲ ﺃﻓﻀﻞ‬
‫ﺍﺫﻫﺐ ﺍﻟﻰ ﺃﻥ ﻛﻞ ﺣﺮﻑ ﻣﻨﻬﺎ ﻳﺆﺩﻱ ﻋﻦ‬: ‫ﻭﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺰﺟﺎﺝ ﻭﻗﺎﻝ‬. ‫ﻋﻦ ﻣﻌﻨﻰ ﺃﻋﻠﻢ‬
‫ﻣﻌﻨﻰ‬
‫ﻫﻲ ﺃﻗﺴﺎﻡ ﺃﻗﺴﻢ ﷲ ﺗﻌﺎﻟﻰ ﺑﻬﺎ ﻟﺸﺮﻓﻬﺎ‬: ‫ﻭﻗﺎﻝ ﺍﻟﻜﻠﺒﻲ‬. ‫ﻫﻲ ﺃﺳﻤﺎء ﻟﻠﺴﻮﺭ‬: ‫ﻭﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‬
، ‫ ﻭﻫﻲ ﻣﻦ ﺃﺳﻤﺎﺋﻪ‬، ‫ﻭﻓﻀﻠﻬﺎ‬

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“… The abbreviated letters of the Holy Qur’ân (‫ )ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ‬are the

Great Name of Allâh (Ism-i-Allâh al-‘zam), none other than me (Abû
Bakr(rz)) know their meaning. Alif is from Allâh, Lâm is from Gabriel,
and Mîm is from Muhammad (pbuh), al-Alif is the opening word of
the name Allâh, al-Lâm is the opening word of Latîf and al-Mîm is the
opening word of the name Majîd. Abû al-Dzahâ narrates through the
authority of Ibn ‘Abbâs that Alif Lâm Mîm are ‫ ﺃﻧﺎ ﷲ ﺃﻋﻠﻢ‬-I am Allâh
the All-Knowing, Alif Lâm Mîm Râ are ‫ ﺃﻧﺎ ﺍﻟﻪ ﺃﺭﻯ‬- I am Allâh who
sees, Alif Lâm Mîm Sâd are ‫ ﺍﻟﻤﺺ ﺃﻧﺎ ﷲ ﺃﻓﻀﻞ‬- I am Allâh who excels.
Alif here has been given in meaning of Anâ (“I”), Lâm is derived from
the name Allâh, and Mîm is given the meaning of ‘Âlam ‫ ﺃﻋﻠﻢ‬or
Knowing. Al-Zajjâj narrates through the authority of Ibn ‘Abbâs as
narrated by Abû Bakr(rz) that the meanings of these letters are within
the words formed by them. Zaid Ibn Aslam said these are the most
elevated Names. Al-Kalbî believed these were the oaths that Allâh
swore, like other oaths from His presence and His Exaltation. In other
words, these are be derived from His titles.
Ibn Jarîr Al-Tabarî in his monumental work Al-Jâm‘i al-Bayân fî
Tafsîr Al-Qur’ân, did not disagree with Al-Qurtabi. He agrees to what
Qurtabî writes with reference to Ibn ‘Abbâs that the meanings of these
letters are within the words formed by these letters, and stands for the
great names of Allâh. According to him:
‫ﺃﻥ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﺳﻢ ﷲ ﺍﻷﻋﻈﻢ‬
(The Muqatta‘ât ‫ ﻣﻘﻄﻌﺎﺕ‬in al-Qur’ân are the Great Names of Allâh)
Which particular letter stands for which particular Divine attributive
name becomes clear by the context of the subject matter of the Sûrah
(Chapter). Their always exists a deep and far reaching connection
between them and the subject matter of the chapter which
immediately follows them. Such few letters conveys extensive
connotations, perfect to express the most appropriate attributive names
of Allâh. Ibn Jarîr further quotes what Akramah narrated that these

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are the oaths that Allâh swore, like other oaths to be found in various
places of the Holy Qur’ân (cf. 75:1; 77:1; 79:1; 85:1-3; 86:1-2; 91:1-
7;92:1-3; 93:1-2 and 90:1). Akramah stated that Ibn ‘Abbâs said:
‫ﻫﻮ ﻗﺴﻢ ﺍﻗﺴﻢ ﷲ ﺑہ ﻭ ﻫﻮ ﻣﻦ ﺍﺳﻤﺎء ﷲ‬
“These are the oaths that Allâh swore, [like other oaths from His
presence and His Exaltation]. These are from the names of Allâh”.
Ibn Jarîr mentions other opinions as well. He quotes Mujâhid that
these are the shortened form of the name of the Chapter of the Qur’ân
(ismâ’-al-Sûr ‫ ) ﺍﺳﻤﺎء ﺍﻟﺴﻮﺭ‬where they occur. He quotes al-Rabî bin
Ans opinion encouraging multiple meanings to these words, as long as
they are within the confines of the core spirit of the Message of al-
Qur’ân. He made an effort to prove that there is no harm in
considering any one, or agreeing with all these multiple meaning. He
made a very scholarly effort in linking these meanings with each
other, thus proving them to be supporting each other and being
complementary to each other, if keenly reflected by the reader. He
believes that all these meanings are complementary to each other. Ibn
Jarîr discusses further the statements and opinions of the second
generation (- taba‘în) after the Holy Prophet (pbuh) in detail.
Regardless of some discrepancies in interpretation, none of the
learned at the time of the Holy Prophet (pbuh) claimed that the words
for which these letters stand were unknown. Nor were these alphabets
mysteries, nor had their meanings been concealed from humans by
Allâh. The debate of these eminent scholars has always centered on
the actual interpretation, but has never suggested the abbreviations are
less than an important part of Gods message. Claiming these words to
be mysterious was put forward by later translators who lacked the
knowledge of the use of shortened forms or muqatta‘ât in classical
Arabic.
Abû Hayyân al-Gharnati in his Bahr Al-Muhît clothes all muqatta‘ât
(‫ )ﻣﻘﻄﻌﺎﺕ‬in words. According to him:

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Alif (‫)ﺍ‬: is an abbreviation for Ana (‫ﺃﻧﺎ‬, I am).

Ḥâ (‫)ﺡ‬: is an abbreviation for Al-Ḥamīd (‫ﺍﻟﺤﻤﻴﺪ‬, the Praised).
Rā (‫)ﺭ‬: is an abbreviation for Al-Basîr (All-Seeing (‫)ﺍﻟﺒﺼﻴﺮ‬.
Sīn (‫)ﺱ‬: is an abbreviation for Al-Sam‘ī (‫ﺍﻟﺴﻤﻴﻊ‬, the Hearing).
Ṣâd (‫)ﺹ‬: is an abbreviation for Al-Ṣādiq (‫ﺍﻟﺼﺎﺩﻕ‬, the Truthful).
Ṭā (‫)ﻁ‬: is an abbreviation for the Most Benignant.
ʿAyn (‫)ﻉ‬: is an abbreviation for Al-‘Âlim (the Knowing).
Qāf (‫)ﻕ‬: is an abbreviation for Al-Qādir (‫ﺍﻟﻘﺎﺩﺭ‬, the All-Mighty).
Kāf (‫)ﻙ‬: is an abbreviation for Al-Kāfi (‫ﻛﺎﻓﻲ‬, the Sufficient).
Lām (‫)ﻝ‬: is an abbreviation for Allāh (‫ﷲ‬, using the second letter).
Mīm (‫)ﻡ‬: is as either an abbreviation for Al-‘Alīm (‫ﺍﻟﻌﻠﻴﻢ‬, the Knowing,
using the ending letter) or for Al-Majīd (‫ﺍﻟﻤﺠﻴﺪ‬, the Glorious).
Nūn (‫)ﻥ‬: is a word and not an abbreviation meaning “ink-stand”.
Hā (‫)ﻩ‬: is an abbreviation for Al-Hādī (‫ﺍﻟﻬﺎﺩﻱ‬, the Guide).
Yā (‫)ﻱ‬: an interjection equivalent to “O!”as in YâSîn.

Imâm Jâfir Sâdiq have also explained the meanings of these letters in
the context of the names and Attributes of Allâh. Imâm Jâfir Sâdiq
says:
Alif Lâm Mîm ‫ ﺍﻟﻢ‬- Anâ Allâh-u al-Majîd ‫ ﺍَﻧَﺎ ﷲُ ﺍﻟﻤﺠﻴﺪ‬-I am Allâh, the
Most Glorious
Hâ Mîm ‫ ٰﺣﻢ‬- al-Hamîd al-Majîd ‫ ﺍﻟﺤﻤﻴﺪ ﺍﻟﻤﺠﻴﺪ‬- The Most Praiseworthy
\The Most Glorious).
ٰ - Anâ Allâh-u al-Ra‘ûf ‫ ﺍﻧﺎ ﷲُ ﺍﻟﺮﻋﻮﻑ‬- I am Allâh the
Alif Lâm Râ ‫ﺍﻟﺮ‬
Most Compassionate

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Sâd ‫ ﺹ‬- al-Sâdiq ‫ – ﺍﻟﺼﺎﺩﻕ‬The Most Truthful

Kâf Hâ Yâ ‘Ain Sâd ‫ ﮐﻬﻴﻌﺺ‬-‫ﺍﻧﺎ ﺍﻟﮑﺎﻓﯽ ﻭ ﺍﻟﻬﺎﺩی ﺍﻟﻮﻟﯽ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻮﻋﺪ‬-
Allâh is sufficient for all, and He is the True Guide, Bestower of
security and blessings, the All-Knowing, the Most Truthful to my
promise
YâSîn ‫ ٰﻳﺲ‬- Yâ Ayyuhâ al-Sâm’i al-Wahi ‫ ﻳﺎ ﺍﻳّﻬﺎ ﺍﻟﺴّﺎﻣﻊ ﺍﻟﻮﺣﯽ‬It means the
hearer of the Revelation. (This is the name of the Holy Prophet).
TâHâ ‫ ﻁ ٰہ‬- ‫– ﻳﺎ ﻁﺎﻟﺐ ﺍﻟﺤﻖ ﺍﻟﻬﺎﺩی ﺍﻟﻴہ‬It means, O seeker of Allâh and who
guides towards Him (This is the name of the Holy Prophet)
Nûn ‫ ﻥ‬as one of the five names of the Holy Prophet (pbuh) mentioned
in the Holy Qur’ân, like Muhammad, Ahmad, Abd-Allâh and Yâsîn.
(Imâm Jafir Sadiq Persian translation of the Holy Qur’ân by Faidzul
Islâm)
Imâm Jalâl-u-Dîn Sayyûtî in his book Al-I‘tqân has discussed al-
Harûf al-Muqatta‘ât (‫ )ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ‬and what they mean and
represent. In Al-Durr al-Manthûr fi Tafsîr bil-Mâthûr ‫ﺍﻟﺪﺭ ﺍﻟﻤﻨﺜﻮﺭ ﻓﻲ‬
‫ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺎﻟﻤﺎﺛﻮﺭ‬on various occasions he has given the words for which
these abbreviations stand. About Kâf Hâ Yâ ‘Ain Sâd (‫ )ﻛﻬﻴﻌﺺ‬for
example Sayyûtî quoted Abdullah bin Abbâs as saying that Kâf stands
for Karîm, Hâ for Hâdî,’Ain for ‘Alîm and Sâd for Sâdiq.
Husain bin Mas‘ûd al-Baghawi in Ma‘âlim at-Tanzîl (Tafsîr al-
Baghawî) quotes Ibn ‘Abbâs as saying that Kâf stands for Kâfî, Hâ for
Hâdî or Hakîm, ‘Ain for ‘Alîm and Sâd for Sâdiq. On Alif Lâm Mîm
Sâd he says, stand for Anâ Allâh al-Mâlik al-Sâdiq. He quotes Rabî
bin Ans that lâm in Alif Lâm Mîm stand for Latîf. Al-Baghawi quotes
further Muhammad bin Kab, Saîd bin Jabîr and Zajjâj to give the same
meaning to above abbreviations.
The great Turkish Imâm Sheikh Ismâ‘îl Haqqi al-Barûsawî al-
Naqshbandî (d. 1127 AH) in his voluminous exegesis of the Holy
Qur’ân, Rûh al-Bayân fi Tafsîr al-Qur’ân says that these letters refer

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to the Supreme Power of All-Mighty Allâh. Regarding Alif, Lâm, and

Mîm, he says, Alif stands for Allâh, Lâm for Latîf, and Mîm for Majîd.
Concerning Alif Lâm Mîm Râ he says the letters stand for ‘I am Allâh
who sees’. The alphabet Qâf means that All-Mighty Allâh is Qahhâr.
About Kâf Hâ Yâ ‘Ain Sâd (‫)ﻛﻬﻴﻌﺺ‬, he also agrees with what Imâm
Sayyûtî says who quoted from Abdullah bin ‘Abbâs: Kâf stands for
Karîm, Hâ for Hâdî, ‘Ain for ‘Alîm, and Sâd for Sâdiq. Then he says
that Hakîm has adopted the way of Sa‘îd bin Jabair who has copied
Ibn ‘Abbâs quotation in Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs that
Kâf stands for Karîm, Hâ for Hâdî , ‘Ain for ‘Alîm, and Sâd for Sâdiq.
Shah Waliullah Muhaddith Dehlawi in his work Al-Faudz al-Kabîr
fi Usûl al-Tafsîr has described every letter very clearly, whether it is a
single word or in association with other letters. He says, the meanings
of these letters have been explained to him by way of spiritual taste
(dhauq ‫)ﺫﻭﻕ‬. To taste brings one closer to the truth than the description
of the taste. He writes: “These letters form the titles of the Sûrah. As a
title shows its subject, so Harûf al-Muqatta‘ât are the terse and lucid
symbols of its subject. Every letter of muqatta‘ât has its own meaning.
These letters have knowledge that is related to the essence of Allâh”.
Then he says: These verses possess a huge world of knowledge that
only can be assessed through Divine Proximity. All the mysteries that
are hidden from existing world but are present on their real locations
have been determined in these words. The meaning of Alif Lâm Mîm
‫ ﺍﻟﻢ‬is that the unspecified unseen is specified in relation to the visible
world, which is defiled. Both Alif and Hâ give the meaning of the
unseen, except that Hâ is the unseen of this world whilst Alif is the
unseen of the abstract world… It is, therefore, for this reason, at the
time of interrogation and conjunction the Arabs say wa(w) or a(m)-
both meaning, “or”. The reason is that an affair set right is disturbed,
and it is the unseen in relation to the specified. In the same way, what
makes them hesitate in it is an unseen. They add an interrogative Alif
at the beginning of a question so that it may indicate that the picture is
gained in their minds, the details of which are such and such. They
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choose Hâ because it is an unseen of this world, and the specified is

summarized, since Lâm gives the meaning of specification. It is,
therefore, that at the time of making a common noun proper, the Lâm
of introduction (ta‘rîf ‫ )ﺗﻌﺮﻳﻒ‬is added. When Lâm and Mîm meet, their
combination gives an indication of the defiled matter in which various
realities are collected and have become restricted. And because of the
requirement of the abstract, they are subjected to restriction and space.
Thus, Alif Lâm Mîm alludes to the simple grace which has come down
into the world of space according to the customs of people, and in
consequence, their sciences (‘ulûm) became specified. It fought
against the hardness of their hearts by means of reminding, and struck
against their corrupt sayings and useless actions by show of love with
the prescription of the limits of virtue and vice”.
“Alif Lâm Râ is like Alif Lâm Mîm, except that Râ indicates hesitation,
namely that the unseen which is specified by defilement has again
come with defilement and become specified. Mîm also gives the same
sense and alludes to the sciences which are frequently striking hard
against the foul acts of the people, and that is true, as is seen in the
stories of the Prophets and their discourses time after time and in their
repeated questions and answers. The whole chapter 10 is the
explanation of it.
“Tâ and Sâd both suggest an upward movement from the defiled
world to the higher world, except that Tâ points to greatness and glory
or to the ugliness and dirtiness of the moving thing whilst Sâd gives
the meaning of purity (- safa) and fineness. Sâd signifies an aspect
which appeared near the time of concentration by the Prophets upon
their Creator, both by nature and acquisition by deeds. Thus, Kâf Hâ
Yâ ‘Ain Sâd (the prefix to Surah Maryam Ch. 19) conveys the
meaning of an ugly, dark world in which the sciences (‘ulûm), some
shining brightly and others dimly, are specified at the time of their
return to the Creator. About the letter Sâd, Shah Walîullah says: “It
shows the relation between the Prophets and Allâh”. Similarly, Yâ Sîn

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stands for that knowledge, which prevails in the universe. He says that
Tâ Hâ is the word which gives indication about the area which is
specialized for the Holy Prophet (pbuh). Sîn gives the sense of
penetration and its disappearance and dispersion throughout the world.
Thus, Tâ refers to the stations of the Prophets, which are the marks of
their paying attention to the higher world, so that an unseen picture
may be created. In this world, they are mentioned in the Divine Books
and their account is given in general terms. Tâ Sîn Mîm signifies the
stations of the Prophets which are the marks of their upward
movement and which have penetrated and spread throughout the
material world”.
“The guttural Hâ (‫ )ﺡ‬is similar to the airy Ha (‫)ﻩ‬, the meaning of
which has already been given. In addition, when the Hâ sound
possesses shining light, appears and discriminates, it is manifested as
the guttural Hâ. Thus, the meaning of Hâ Mîm is a brightly-shining
generality which is connected to Attributes of a world defiled by false
beliefs and corrupt actions. This is an allusion to the rejection of
peoples wicked actions. It also gives the meaning of the appearance of
the Truth in places of doubt and disputation and in their customs. ‘Ain
‫ ﻉ‬points to the appearance of the shining light and its specification.
Qâf conveys the meanings of power, severity and force that are
specified in this world. It is like one who says that the object of his
intention is the aspect which is created in the world by force and
stroke. The letter Qâf ‫ ﻕ‬suggests that All-Mighty Allâh is Qahhâr, the
One Who breaks the backs of the powerful among His enemies. Qâf is
like Mîm ‫ ﻡ‬and indicates this world but from the aspect of power
(Qûwwah) and severity. Kâf ‫ ﻙ‬is like Qâf ‫ﻕ‬, save that its power is
understood to be less than what is implied in Qâf. Mîm because of the
collection and the piling up of forms in it signifies the brightly-shining
love of the Real that pervades the ugly world.”
“Nûn means light (nûr) which penetrates the darkness and is dispersed
like a state that is seen at the time of true dawn or near the time of the

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setting of the sun. Yâ is similar to Nûn, save that there is less light in it
and it is specified less than the guttural Hâ. Thus, Yâ Sîn is an allusion
to meanings which are spread (and dispersed) in the world”.
About Kâf Hâ Yâ ‘Ain Sâd (‫ )ﻛﻬﻴﻌﺺ‬he agrees with what Imâm
Sayyûtî has quoted from Abdullah bin ‘Abbâs : Kâf stands for Karîm,
Hâ for Hâdî, ‘Ain for Alîm, and Sâd for Sâdiq. Regarding TâHâ, Shah
Walîullah has discussed it very briefly, saying that TâHâ is one word
and stands for the Holy Prophet. Shah Walîullah then says, “It is not
possible to say more than these words which have been recorded in
this book in general meanings. These words are not sufficient to
explain their depth and how they differ from each other in one respect
or the other.”
These are one of the most compelling and scholarly opinions great
Scholars. Ibn Taymîyyah, Ibn Kathîr, Zamakhsharî and Sayyûtî are
correct when the say that the true meanings of these letters are in the
knowledge of Allâh. Their statements in no way contradict what has
been said before. When these abbreviations stand for the Great
attributive Name of Allâh (Ism-i-Allâh al-Âzam; ‫)ﺍﺳﻢ ﷲ ﺍﻷﻋﻈﻢ‬, then the
true essence of these attributives are known to Allâh, since only He
has comprehensive knowledge of the essence of His Names. Allâh
says: “Nothing is like His likeness” ‫َﻲ ٌء‬ ْ ‫ْﺲ َﻛ ِﻤ ْﺜﻠِ ِﻪ ﺷ‬َ ‫( ﻟَﻴ‬42:11) that is, His
Essence (Haqîqat al-Dzât) is known only to Him and His attributive
Names closely adhere to His Essence. In His Essence, He is
incomprehensible (Al-Latîf ُ‫ ;ﺍﻟﻠﱠ ِﻄﻴﻒ‬6:103) and no soul (- nafs) can
comprehend His gnosis. Then Allâh says, ‫ﻙ‬ َ ‫ﱠﻻ ﺗُ ْﺪ ِﺭ ُﻛﻪُ ْﺍﻷَ ْﺑ‬
ُ ‫ﺼﺎ ُﺭ َﻭﻫُ َﻮ ﻳُ ْﺪ ِﺭ‬
ْ ‫ﱠ‬ َ
َ ‫“ ْﺍﻷ ْﺑ‬The physical vision comprehends Him not,
‫ﺼﺎ َﺭ ۖ◌ َﻭﻫ ُ َﻮ ﺍﻟﻠ ِﻄﻴﻒُ ﺍﻟ َﺨﺒِﻴ ُﺮ‬
but He comprehends all visions. He is the All-Subtle Being (Al-Latîf
‫ )ﺍﻟﻠﱠ ِﻄﻴﻒ‬incomprehensible and imperceptible, the All-Aware” (6:103).
Therefore, knowledge of His Reality, His Essence and the essence of
His Attributes cannot be known, neither through logical proof (- dalîl)
or rational considerations (- burhân ‘aqlî). He is the Only One Who
knows His own Essence. Like His Essence, His Great Attributes (Ism-

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i-Allâh al-‘Âzam; ‫ )ﺍﺳﻢ ﷲ ﺍﻷﻋﻈﻢ‬and the their real meanings are

mysteries. Nothing is as mysterious as the essence of these Attributes.
Shah Walîullah and Sheikh Ismâ‘îl Naqshbandî possessed high
degrees of Divine knowledge and their station is considered a station
of proximity to the Lord (- maqâm al-Qurbâ). They are among those
who have been defined as ones “who are firmly grounded in
knowledge” (3:7) ‫ َﻭﺍﻟﺮﱠﺍ ِﺳ ُﺨﻮﻥَ ﻓِﻲ ْﺍﻟ ِﻌ ْﻠ ِﻢ‬. Those who attain nearness to Him,
and are able to penetrate these mysteries ‫ َﻭﺍﻟﺮﱠﺍ ِﺳ ُﺨﻮﻥَ ﻓِﻲ ﺍﻟْ ِﻌ ْﻠﻢ‬, they are the
people of knowledge and His true lovers. It is for this reason the Holy
Prophet said: “I do not say that Alif-Lâm-Mîm is a word, but Alif is a
word Lâm is a word and Mîm is a word.” (Transmitted by Tirmidhi;
Hadîth 1003; narrated by ‘Abdullah ibn Mas‘ûd). It was in this sense
that Abû Bakr Siddîq(rz) said, “For every book there is a mystery, and
the mysteries in Qur’ân are in the fawâtih of Qur’ân ( ،‫ﻓﻲ ﻛﻞ ﻛﺘﺎﺏ ﺳﺮ‬
‫)ﻭﺳﺮﻩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻮﺍﺗﺢ ﺍﻟﻘﺮﺁﻥ‬. It is in this sense the great Islamic scholars
have said that there is wisdom behind these letters, and that the real
essence of these letters is with Allâh.
The most accepted words given to abbreviations used in the beginning
of chapters appear at the appropriate places, and that the chapters
where the abbreviations appear and the subsequent chapters where
they do not, are connected with each other through the Divine
Attributes for which the abbreviations stand.

◌ۛ َ‫ْﺐ ﻓِﻴ ِﻪ ۛ◌ ﻫُ ۭ ًﺪﻯ ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬

َ ‫َ ٰﺫﻟِﻚَ ْٱﻟ ِﻜﺘَ ٰـﺐُ َﻻ َﺭﻳ‬
2:2 Dhâlika ä ‫ﻚ‬ َ ِ‫ َٰﺫﻟ‬refers to an object that is far away. In English, it is
to be translated as that. Dhâlik-al-Kitâb ُ‫ﻚ ْٱﻟ ِﻜﺘَ ٰـﺐ‬
َ ِ‫ َٰﺫﻟ‬would mean, “That is
the Book”, but is normally translated as “This is the Book”. The
typical Arabic word for an object that is close is hadha ‫ ﻫﺬﺍ‬We must
however point out that, according to Ibn ‘Abbâs , Mujâhid, Akhfash,
Saîd, and Abû Ubaida, dhâlika, under certain circumstances, can also
have the meaning of hadha and it is not necessarily incorrect to
translate dhâlika as “this”. Yet this rendering does not adequately
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reflect the true essence of the intended meaning for this particular
verses grammatical context. As an extended note, That is the Perfect
Book is an even more correct literal translation. The definite article
“al” before Kitâb is used in Arabic to denote the combination of all
possible attributes existing in the object to which reference is being
made. For instance, zaid al-Rajulu corresponds to Zaid is essentially
the perfect man and not simply Zaid is a man. Dhâlika is a non-
specific word (harf-i-Mubham ‫ )ﺣﺮﻑ ﻣﺒﻬﻢ‬that is made more specific by
the use of the definite article al before the word Kitâb (al-Kitâb).
Thus, Dhâlika al-Kitâb indicates this is the Perfect Book or the only
Book that possesses all of the excellent qualities that a perfect book
should possess. English is capable of using the definite article in a
similar way, as in the popular expression, “You are the man.” The
implication is that the person embodies those qualities that are being
praised. While reading the Holy Qur’ân, such signs (ishâra) bearing
the prefix al are important, especially for the understanding of Divine
Words.
Dhâlika َ‫ َٰﺫﻟِﻚ‬is a demonstrative singular pronoun for something
remote. It is composed of dhâ Ag - the demonstrative pronoun; li, the
sign of elongation and remoteness (al-Lâm al-Bu‘d) and ka º (the kâf
al-Mukhâtib) telling us that a particular object is being addressed.
In Arabic, dhâlika is usually used to refer to an object that is either
physically far away and/or of considerable dignity (Lane, Tâj). We
read in verse 3:58: ‫ﺕ َﻭﺍﻟ ﱢﺬ ْﻛ ِﺮ ْﺍﻟ َﺤ ِﻜﻴﻢ‬ َ ‫ﻚ ﻧَ ْﺘﻠُﻮﻩُ َﻋﻠَ ْﻴ‬
ِ ‫ﻚ ِﻣﻦَ ْﺍﻵﻳَﺎ‬ َ ِ‫“ َﺫﻟ‬That is what We
recite to you; the Messages and the Reminder full of Wisdom.”–
implying that the recitation is from the Most High and what is being
recited is of great dignity. In 12:31-32 we read: ‫ﺖ ﻓَ َﺬﺍﻟِ ُﻜ ﱠﻦ ﺍﻟﱠ ِﺬﻱ ﻟُ ْﻤﺘُﻨﱠﻨِﻲ‬ ْ َ‫ﻗَﺎﻟ‬
ۖ◌ ‫ ﻓِﻴ ِﻪ‬- “She said, ‘That is he about whom you blamed me,”. The
woman, conscious of Josephs eminence, addressed him with high
dignity and honour by using the personal pronoun dhâlika– “that
one”–and not hâdha - “this one”, which would be offensive to a man
of Josephs stature and reputation. Thus dhâlika is an address to any

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object of loftiness that is worthy of respect. The Qur’ânic words

dhâlik-al-Kitâb convey the meaning that Allâh, the All-Knowing
Teacher, is referring to a perfect book that is exalted in dignity and far
removed from any limited judgment by the reader in regards to its
purity and prominence.
In the opening verse of the 10th. Chapter, we read ‫ﺏ ْﺍﻟ َﺤ ِﻜ ِﻴﻢ‬
ِ ‫ﺎﺕ ْﺍﻟ ِﻜﺘَﺎ‬ َ ‫ ﺗِ ْﻠ‬-
ُ َ‫ﻚ ﺁﻳ‬
“Those are the verses of the Book, full of Wisdom”. The feminine
singular counter-part of dhâlika is tilka ‫ﺗﻠﻚ‬. The use of tilka in the
verses of the Holy Qur’ân has the same significance already
mentioned for dhâlika. Both dhâlika and tilka are demonstrative
singular pronouns; in both cases there is the subtle indication of a Call
from afar by the Most Exalted, to the reader who is being personally
and directly addressed to a particular book or the verses of a book
(3:58). It alludes to being high in dignity and distinction. It is the use
of the letter kâf in dhâlika and in tilka that is the basis of the allusion.
Dhâlika and tilka point to the existence of a union with Allâh and His
Divine Verses or Âyât (‫ﺕ‬ ِ ‫( ) ْﻵﻳَﺎ‬3:58) before their separation. In other
words, the Words contained in this Book were a part of the
Knowledge of Allâh, Most High, which then “came down from
above” (32:2; tanzîl ‫)ﺗﻨﺰﻳﻞ‬.Tanzîl is something that descends, and so
the separation occurred. Now, what is separated, namely the Âyât, are
exalted and dignified in that they were with the Most Exalted. The
completion of this separation is confirmed by the All-Mighty Allâh
Himself in the words: ُ‫ﻚ ۖ◌ ﺃَﻧ َﺰﻟَﻪ ُ ﺑِ ِﻌ ْﻠ ِﻤ ِﻪ ۖ◌ َﻭ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔ‬
َ ‫ﷲُ ﻳَ ْﺸﻬَ ُﺪ ﺑِ َﻤﺎ ﺃَﻧ َﺰ َﻝ ﺇِﻟَ ْﻴ‬
‫ﻟﱠ ٰـ ِﻜ ِﻦ ﱠ‬
‫ﱠ‬ ۚ ْ
‫“ ﻳَﺸﻬَ ُﺪﻭﻥَ ◌ َﻭ َﻛﻔَ ٰﻰ ﺑِﺎ¶ِ َﺷ ِﻬﻴﺪًﺍ‬Allâh bears witness through His revelation to
you that He has descended it (the Qur’ân, pregnant) with His
Knowledge; and the angels bear witness (to this fact). Yet Allâh alone
suffices for a Witness” (4:166).
Al-Kitâb ُ‫ ْٱﻟ ِﻜﺘَ ٰـﺐ‬is that Perfect Book in which Divine Knowledge takes
the form of words full of Wisdom - al-Kitâb al Hakîm (cf. 10:1). The
use of the word al-Kitâb (the Book) at the very beginning indicates
that the Divine Revelations were to be in the form of a book in visible
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characters on writing material; otherwise, it could not be called Al-

Kitâb. The Holy Qur’ân itself explains the meanings of al-Kitâb. It
says
1) Its words are in written form ‫ ِﻛﺘَﺎﺏٌ ﱠﻣﺮْ ﻗُﻮﻡ‬Kitâbun-Marqûm (83:20),
2) It is a Book which is inscribed, taking the form of sentences ‫ﺏ‬ ٍ ‫ِﻛﺘَﺎ‬
‫ﻮﺭ‬
ٍ ُ ‫ﻄ‬ ْ
‫ﺴ‬ ‫ﻣ‬
‫ﱠ‬ Kitâbin-Mastûr (52:2) and
3) Its contents were in Allâh’s Knowledge ‫ ﺃَﻧ َﺰﻟَﻪُ ﺑِ ِﻌ ْﻠ ِﻤ ِﻪ‬Anzalahu bi-‘ilm
ihî (4:166)
The very first Revelation to the Holy Prophet (pbuh) shows how
ِ ْ ‫﴾ َﻋﻠﱠ َﻢ‬٤﴿ ‫ﺍﻟﱠ ِﺬﻱ َﻋﻠﱠ َﻢ ﺑِ ْﺎﻟﻘَﻠَ ِﻢ‬
mighty and prophetic these Words were: ‫ﺍﻹ ْﻧﺴَﺎﻥَ َﻣﺎ ﻟَ ْﻢ‬
﴾٥﴿ ‫ ﻳَ ْﻌﻠَ ْﻢ‬- “Who taught knowledge by means of the pen. He taught the
human being what he did not know" (96:4-5). The mentioning of the
pen indicates that Divine Knowledge shall be taught to humankind in
written form. This explains the Holy Prophets concern for the
preservation of the Holy Qur’ân in writing.
Raib ‫ْﺐ‬ َ ‫ َﺭﻳ‬refers to something that disturbs the mind; something that
disquiets; something suspicious; or something that creates anxiety,
perplexity, and doubt. It also can indicate a false charge, a doubt that
is based upon prejudice and suspicion, or a doubt, which stands in
way of the advancement of knowledge, reason and research (Baqâ,
Lisân, Tâj, and Lane). In the words َ‫ ﻫُﺪًﻯ ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬- “It is guidance (hudan
‫ )ﻫ ًﺪ‬for those who are muttaqî ‫”ﻣﺘٌﻘﻲ‬. (2:2) is an answer to the Prayer in
Sûra Al-Fâtihah, verse 6 where the supplicant implores: ‫ ﺍ ْﻫ ِﺪﻧَﺎ‬- “Guide
us!” Huda ‫ ﻫ َﺪ‬is used in particular when Allâh Himself guides a
‫“ َﻭﻳَ ِﺰﻳ ُﺪ ﱠ‬Those who follow
person. As He says, ‫ﷲُ ﺍﻟﱠ ِﺬﻳﻦَ ﺍ ْﻫﺘَﺪَﻭْ ﺍ ﻫُﺪًﻯ‬
guidance, Allâh give increased guidance.”(19:76).
Huda is to lead someone towards light (Ibn Mas‘ûd; Ibn ‘Abbâs ). It
also means to guide someone with kindness, to show the right path
with kindness, and to make a person follow the right path until that
person reaches the goal (Baqâ; Lisân, Tâj, Lane). It finds its opposite

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in the concept of dzâllîn ‫ ﺿﺎﻟﻴﻦ‬- “those who have gone astray”, and
zulumât ‫ﻅُﻠﻤﺎﺕ‬- “the darknesses”.
Muttaqîn َ‫ ُﻣﺘﱠﻘِﻴﻦ‬are those who guard against those acts that harm and
injure morals, and who are attentive to their obligations towards
humankind (Râghib, Lisân). The root of Muttaqîn is waqa ‫ﻕ‬ َ ‫ َﻭ‬, which
conveys the role of saving, guarding, preserving, and protecting.
Ittaqa bihî ‫ ﺇﺗٌﻘﺊ ﺑِﻪ‬means, he took it as a shield. Muttaq ‫( ﻣﺘٌﻖ‬plu.
muttaqîn ‫ ) ُﻣﺘﱠﻘِﻴﻦ‬is the nominative case of Ittaqa ‫( ﺇﺗٌﻘﺊ‬Râghib, Tâj). The
verse that immediately follows expounds on the meaning of muttaqîn.
In the Qur’ânic language, the muttaqîn (those who possess taqwa) are
understood as those who guard against sins and who take Allâh as a
shield or shelter. The word is often simply translated as the
“righteous”, however, that is not linguistically sufficient. The verses
2:177; 3:15-17; 3:133-135; 5: 27; 9: 3; 16:128; 45:19; 65:2 describe
what taqwa is. Verses 65:2-3 tell us that a muttaqî is the one whom
Allâh provides with a way out of his ordeals and difficulties and
provides him sustenance when he least expects it. (2:194; 8:29).
The statement َ‫ ﻫُ ۭ ًﺪﻯ ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬- “it is a guidance for the righteous” does not
stand in conflict with the statement that says, the Holy Qur’ân is ‫ﻫُﺪًﻯ‬
ِ ‫ ﻟﱢﻠﻨﱠ‬- “a guidance for all humankind” (2:185). When it is said this is a
‫ﺎﺱ‬
guidance for Al-Muttaqîn, this only means that it provides regulations
for those who have a desire to guard against sins, and therefore seek to
take Allâh as a shield or shelter - whether they be Christian, Jew,
Muslim, Hindu, Buddhist, or other. In other words, it is not
exclusively for those who are already deemed muttaqî. Thus, the
“guidance for the righteous” ‫ ﻫُﺪًﻯ ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬is the guiding light for those
who desire spiritual supervision and who, because of their inner
purity, sanity, and eagerness in the search of Truth and proper Faith,
yearn for Divine Proximity. The following verse encapsulates this
message clearly: ‫“ ﻧُﻮﺭًﺍ ﻧﱠ ْﻬ ِﺪﻱ ﺑِ ِﻪ َﻣﻦ ﻧﱠﺸَﺎ ُء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ‬We made it (this
Revelation) a light, whereby We guide such of Our servants who
desire it from Us” (42:52).

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What follows the words guidance for the muttaqîn َ‫ ﻫُﺪًﻯ ﻟﱢ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬are the
basic conditions for divine guidance relative to spiritual realities.
Anyone who treads on the path following these guiding principles and
adheres to the injunctions laid down in this Book will become
deserving of Allâh’s special Love and Mercy (-Rahîmîyyat). He will
soon reach a station where he will find that Allâh is already leading
him to limitless stages of perfection and spiritual purification (cf. 9:4;
2:27). In the previous paragraphs, we explained important terms that
are introduced in the first verses of Sûrah Al-Baqarah in the detail. If
we apply these explanations to the first two verses we could
paraphrase the first Qur’ânic statement: ‫ْﺐ ﻓِﻴ ِﻪ ﻫُﺪًﻯ‬ َ ‫ﻚ ْﺍﻟ ِﻜﺘَﺎﺏُ َﻻ َﺭﻳ‬
َ ِ‫﴾ َﺫﻟ‬١﴿ ‫ﺍﻟﻢ‬
‫ﻘ‬‫ﱠ‬
َ‫ُ ِﻴﻦ‬ ‫ﺘ‬‫ﻤ‬‫ﻠ‬ْ ‫ﱢ‬ ‫ﻟ‬ as follows: “I am Allâh, the All-Knowing (with these words, the
author of the Book has introduced Himself). This (or “That” as
discussed earlier) is a Perfect Book in which the Knowledge coming
from the All-Knowing takes the form of a Book, which possesses all
those excellent qualities that a Perfect Book should rightly possess. As
regards its eminence, its holiness, its dignity and its loftiness – it is far
above an ordinary readers ability to judge. This is a Call from afar,
establishing human guidance from One Who teaches knowledge by
words inscribed and presented in the form of a Book. Through the
agency of His Qur’ân, Allâh teaches a human being what he could not
know. Its teachings do not disturb the sane mind nor does it contain
anything that disquiets, makes suspicious, or creates anxiety or
perplexity. There is no false charge in it, no judgments based upon
prejudice or suspicion, and it contains no statement that stands in the
way of human reason and research. It is the answer to the Prayer of
Sûra Fâtihah where the supplicant implored, “Guide us!”
Through this Book guidance is provided with the kindness of a
mother; the mind finds the right path and strength is given to follow
the path until one reaches their goal. This Book leads towards light
and away from all kinds of darknesses. The ability to guard against
evil while being mindful of duties is the basic condition and the very
first stage in human spiritual advancement, therefore, one who guards
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against evil and against that which harms and injures the body and the
soul, finds guidance in it. It guides those who are attentive to their
duties, who guard themselves against sins, and who take their Lord as
their shield and shelter. It is they who, because of their inner purity,
sanity, and eagerness in the search of truth, would in the end arrive at
a high degree of faith and perfected righteousness. This Book lays
down the exact principles to be followed so that the highest stages of
spiritual and moral advancement might be achieved. It helps a person
to attain limitless stages of perfection and makes him more deserving
of Allâh’s Love. No guidance would benefit a person who is careless
in guarding against sin and evil.
It is worth mentioning that in the conception, making, and creation of
an object/thing there are four main cause components - the Holy Book
in this case:
‘Illat-i-Fâilî ‫( ﻋﻠﺖ ﻓﺎﻋﻠﯽ‬- Subjective Cause): Who made and produced
the object/thing.
‘Illat-i-Mâdî ‫( ﻋﻠﺖ ﻣﺎﺩی‬- Material Cause): From what material the
object/thing was made of?
‘Illat-i-Sûrî ‫( ﻋﻠﺖ ﺻﻮﺭی‬- Attributive Cause): What are the inbuilt
attributes, shape, and properties of the object/thing.
‘Illat-i-Ghaî ‫( ﻋﻠﺖ ﻏﺎﺋﯽ‬- The Objective cause): What is the purpose
and goal of making that object/thing.
When you apply the above four mentioned ‘illât (- cause components)
to the Holy Qur’ân, and reflect on the first four verses of sûrah al-
Baqara (2:1-4), you will find that in these first four verses all the four
cause components of the revelation of al-Qur’ân have been mentioned
and explained.
‘Illat-i-Fâilî ‫( ﻋﻠﺖ ﻓﺎﻋﻠﯽ‬- Who made and produced the object): is Alif
Lâm Mîm ‫ﺍﻟﻢ‬: “I am Allâh, the All-knowing [Who made this Book]

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َ ِ‫ ٰ َﺫﻟ‬:
‘Illat-i-Mâdî ‫( ﻋﻠﺖ ﻣﺎﺩی‬- Material Cause): is dhâlik-al-Kitâb ‫ﻚ ْﺍﻟ ِﻜﺘَﺎﺏ‬
That exalted Book (al-Qur’ân) is made from pen, ink, and parchment
in the form of a book.
‘Illat-i-Sûrî ‫( ﻋﻠﺖ ﺻﻮﺭی‬- Attributive Cause): is lâ raiba fîh ‫ْﺐ ﻓِﻴ ِﻪ‬ َ
َ ‫ﻻ َﺭﻳ‬:
The attributes and properties of this Holy Book are such that it
contains nothing doubtful, harmful or destructive, there is no false
charge in it.
‘Illat-i-Ghaî ‫( ﻋﻠﺖ ﻏﺎﺋﯽ‬The Objective cause): is hudan li al-Muttaqîn
َ‫ﻫُﺪًﻯ ﻟِ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬: The objective of this Holy Book is that it is a guidance for
those who are muttaqî ‫ﻣﺘﻘﯽ‬. The muttaqî ‫ ﻣﺘﻘﯽ‬are explained in the
following verse (2:3).
This makes further clear that muqatta‘ât ‫ ﻣﻘﻄﻌﺎﺕ‬Alif Lâm Mîm ‫ ﺍﻟﻢ‬must
stand for the attributive name and powers of Allâh, who is the first of
the four cause components, i.e. ‘illat-i-fâ‘ilî ‫( ﻋﻠﺖ ﻓﺎﻋﻠﯽ‬Subjective
Cause). Thus the sequential arrangement of these four verses is the
key to understand the meanings of these muqatta‘ât ‫( ﻣﻘﻄﻌﺎﺕ‬-
abbreviated letters). The above logic is further strengthened by the
fact that almost all these abbreviated letters are followed by references
to the Qur’ânic, Revelation or other great prophecy as in 30:1. This
fact is overwhelmingly directing the reader to the reality of the
attributive names for which the muqatta‘ât ‫ ﻣﻘﻄﻌﺎﺕ‬stand.

َ‫ﺼﻠَ ٰﻮﺓَ َﻭ ِﻣ ﱠﻤﺎ َﺭﺯَ ْﻗﻨَ ٰـﻬُ ْﻢ ﻳُﻨﻔِﻘُﻮﻥ‬ ِ ‫ٱﻟﱠ ِﺬﻳﻦَ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﭑﻟ َﻐ ْﻴ‬
‫ﺐ َﻭﻳُﻘِﻴ ُﻤﻮﻥَ ٱﻟ ﱠ‬
2:3 To believe in the existence of hidden reality is the first
requirement for Divine Guidance. Yu’minûna َ‫ ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬is derived from
amana َ‫ ﺍ َﻣﻦ‬and is the plural of Mu’min ‫( ُﻣﺆﻣﻦ‬believer). Amana means
to trust, be secure from, and to be safe. The word Îmân ‫ ﺇﻳﻤﺎﻥ‬is also
derived from the same root and is usually translated as “faith” or
“belief”. The word Islâm ‫ ﺇﺳﻶﻡ‬expresses only outward submission
whereas Îmân signifies sincerity and firmness of Faith in the Absolute
Truth. For a true believer, Îmân comes first and Islam afterwards.

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However, in those people who profess to the faith because of tradition

and custom, Islâm takes precedence over Îmân.
The Holy Qur’ân explains the meaning of Yu’minûna َ‫ ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬in 32:15-
16 where we read, “The believers are those who believe in Our
revelations, who when they are reminded by means of them, fall down
prostrate and proclaim the Glory with the Praises of their Lord and
they are not proud. While getting up for late-night Prayer (-tahajjud),
they forsake their comfortable beds calling upon their Lord with an
awe-inspired and hopeful state of mind. And they spend out of that
what their Lord has provided them” (32:15-16). In the following
verses, we find other descriptions of Mu’min - “The believers are
those whose hearts tremble when the name of Allâh is mentioned
before them, and when His Messages are recited to them, it increases
them in Faith, and in their Lord only do they put their trust; who
observe Prayer and go on spending from that which their Lord has
provided for them. It is these who are the believers in Truth” (8:2-4);
“Believers are those who remain constant and steadfast in their
Prayers.”(70:23; 23:10).
There are many other verses that describe believers (cf. 3:139; 4:60,
65, 136; 5:81; 7:85; 8:1-3, 74; 9:110; 24:58-64; 49:6-12,15). Chapter
23 of the Holy Qur’ân is called “The Believers” (Al-Mu’minûn). This
chapter describes their main characteristics in much more detail. There
is a Tradition (- hadîth) that says, “Gabriel asked the Holy Prophet
(pbuh), What is îmân (belief)? The Holy Prophet (pbuh) replied, It is
the belief in Allâh, His angels, His Books, all His messengers and in
the Day of Resurrection (cf. 2:285; 2:177; Bukhârî; Ibn Mâjâ; Abû
Muslim). He did not say belief in predestination. This was added later.
The Holy Prophet (pbuh) used to say that there are more than 70
branches of îmân, the most excellent of which is the declaration that
there is no God other than Allâh, and that there cannot be and will
never be One worthy of worship but He. When asked which îmân has

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the highest grade, he replied, “Good morals and the humblest of which
is the removal of what is injurious from a path.” (Bukhârî).
Verse 3 of chapter 2 lays down the three basic duties of a believer,
namely: belief in the unseen realities, observance of ritual Prayer and
discharge of duties arising out of kindness and affection towards
Allâh’s creatures (Bukhârî). Îmân is also spoken of as light (57:12-13)
and light is something which makes manifest what is hidden – Ghaib
‫ْﺐ‬ َ ‫ َﻏﻴ‬. Ghaib ‫ْﺐ‬ َ ‫ َﻏﻴ‬is something that is invisible and hidden from human
senses. Ghaib can also be a state in which someone or something is
secluded, hidden from view, removed, or remote from others. Here it
refers to the truths, realities, and facts that are not visible or
conceivable by ordinary people (Lane, Tâj, Lisân). Ghaib does not
apply to Allâh as He says, “Allâh knows the hidden realities of the
heavens and the earth”‫ﺽ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ‫( ﺇِ ﱠﻥ ﱠ‬49:18); “Such is
َ ‫ﷲَ ﻳَ ْﻌﻠَ ُﻢ َﻏﻴ‬
ِ ‫ْﺐ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍ‬
He, Who knows the hidden realities and the obvious” ‫ﺐ‬ ِ ‫ﻚ ﻋَﺎﻟِ ُﻢ ْﺍﻟ َﻐ ْﻴ‬
َ ِ‫َﺫﻟ‬
‫( َﻭﺍﻟ ﱠﺸﻬَﺎ َﺩ ِﺓ‬32:6) and “He is the Knower of hidden realities and visible”
ِ ‫( ﻋَﺎﻟِ ُﻢ ْﺍﻟ َﻐ ْﻴ‬13:9)
‫ﺐ َﻭﺍﻟ ﱠﺸﻬَﺎ َﺩ ِﺓ‬
The statement “those who believe in the hidden realities”‫ﺐ‬ ِ ‫ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﭑﻟ َﻐ ْﻴ‬
does not demand from us belief in imaginary or unreal things, but in
certain realities that are hidden from our eyes. Some of these realities
were discovered with time, while others are yet unseen and some are
beyond the reach of perception through our ordinary senses and
cognizance; nonetheless, they exist and are real. Angels, Revelation,
the Hereafter, Paradise and Hell, and the conservation of our deeds
and actions that will result in reward or punishment are all hidden
realties. They are unseen, but they are realities conveyed to us in this
Holy Book. We find in the Holy Qur’ân arguments in reference to
these realities. The Book demands from us that we make use of our
reasoning, reflection and logic in order to understand what is being
conveyed (cf. 12:2). There is nothing in this Book that insults
intelligence, disputes reason or negates scientific discoveries. The
Book appeals not only to human conscience but also to the intellect.

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Its teachings reject dogmas and make logic, mindfulness, and reason
the only tests of religious truth and its beneficence. There is no
chapter that refers to anything unseen without giving an argument in
support of its reference. The Holy Qur’ân does not impose upon its
followers any mysteries of faith or invite them to believe in them
blindly. A Prophet is visible as a man. The fact of exactly how he has
been sent with a mission and message from Allâh is unseen to the
ordinary human eye, yet what he conveys appeals to the innocent
human intellect which is designed to recognize truth. Belief in the
hidden realities ‫ﺐ‬ِ ‫ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﭑﻟ َﻐ ْﻴ‬thus conveys the idea of accepting a
certain principle as the truth; when the truth becomes manifested then
it becomes îmân.
Ghaib also means “lonely and solitary” (Lane; Tâj), “Belief in the
hidden realities” ‫ﺐ‬ ِ ‫ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﭑﻟ َﻐ ْﻴ‬Yuminûna bil-Ghaib ‫ﺐ‬ِ ‫ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﭑﻟ َﻐ ْﻴ‬would
mean that the Muttaqîn mentioned in the preceding verse fear their
Lord in their hearts, even when they are alone and in a solitary state.
They discharge their duties and perform their worship without the
thought of any visible or immediate reward. Their actions result from
their belief in the unseen reality. The verse 21:49, ‫ﺐ‬ ِ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺨ َﺸﻮْ ﻥَ َﺭﺑﱠﻬُﻢ ﺑِ ْﺎﻟ َﻐ ْﻴ‬
َ‫“ َﻭﻫُﻢ ﱢﻣﻦَ ﺍﻟﺴﱠﺎ َﻋ ِﺔ ُﻣ ْﺸﻔِﻘُﻮﻥ‬Those who stand in awe before their Lord (and
fear him in their hearts) when they are alone (and in a solitary state),
and who dread the hour of Judgment” conveys this idea.
Yuqîmûn al-Salât َ‫ﺼﻠَ ٰﻮﺓ‬
‫ ﻳُﻘِﻴ ُﻤﻮﻥَ ٱﻟ ﱠ‬is usually translated as “Who observe
the Prayer”. Yuqîmûn َ‫ ﻳُﻘِﻴ ُﻤﻮﻥ‬is derived from aqâma ‫ﺍﻗﺎﻣﺔ‬, which
means one who kept the affair in a proper state (Tâj). Here, the
expression refers to those who perform their ritual Prayers according
to all the prescribed conditions and in a proper state.
The Day of Resurrection is called qiyâmat ‫ﻗﻴﺎﻣﺔ‬, which is from the
same root. Qâma ‫ ﻗﺎ َﻡ‬also means to stand, stand firm and stand up. It
also has the meaning to be lively or to appear in full light. Thus, the
word qâma has a very broad meaning. All of these can apply to
yuqîmûn.
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Salât is Prayer and Al-Salât َ‫ﺼﻠَ ٰﻮﺓ‬

‫ ٱﻟ ﱠ‬with the suffix al is that particular
Prayer, which the Holy Prophet (pbuh) demonstrated from his own
example. It consists of three parts: physical purification and
cleanliness; certain gestures including ruk‘û ‫( ﺭﻛﻮﻉ‬- bowing down)
and sajdah ‫( ﺳﺠﺪﺓ‬- prostration) and recitation of Qur’ânic verses and
additional Prayers taught by the Holy Prophet (pbuh).
The physical movements are the index of our inner feelings, and the
recitation is direct conversation with Allâh using His own Words.
Prayer "restrains from indecency and abominable things and
loathsome deed and all that runs counter to reason and moral sense"
says the Holy Book (29:45), and this is the main purpose of Al-Salât.
The performance of ritual Prayer according to all the prescribed
conditions requires strength, energy and the highest level of
concentration on the part of the performer. It is also the first condition
to be met on the road to developing taqwâ (cf. 2: 238-239). By
praying, we render the best service to ourselves; and by adoring and
glorifying Allâh we are reminded of the Object of Veneration.
Prayer, like charity, is as old as humanity and exists in all religions in
various forms. However, the Qur’ânic objective of Prayer is not
fulfiled by mindlessly repeating words on a bead, distracting our
minds with dancing or music, performing ritual acts that can gratify
only the eyes or ears, or performing elaborate ceremonies too
complex for most believers.
The Prophet (pbuh) of Allâh rid people of all superstitions because
they block the path to sincere and rational glorification of our Lord
Al-Salât is du‘â ‫ ﺩﻋﺎء‬meaning to supplicate in humility. Believers are
taught to say: َ‫ﻱ َﻭ َﻣ َﻤﺎﺗِﻲ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ َ ‫ ﻗُﻞْ ﺇِ ﱠﻥ‬- “My Prayer
َ ‫ﺻ َﻼﺗِﻲ َﻭﻧُ ُﺴ ِﻜﻲ َﻭ َﻣﺤْ ﻴَﺎ‬
and my sacrifice and my living and my dying all are for the sake of
Allâh” (6:163). Accordingly, our Master is not to be treated as a
servant, being asked to do this or give that. It is He who demands, not
his lowly creatures. The gist of Qur’ânic Prayers is summarized in the
following verses: “Call upon your Lord with humility and longing for
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Him, full of hope” ً‫ﻀﺮﱡ ﻋًﺎ َﻭ ُﺧ ْﻔﻴَﺔ‬ َ َ‫( ﺍ ْﺩﻋُﻮﺍ َﺭﺑﱠ ُﻜ ْﻢ ﺗ‬7:55). “Continue to
remember your Lord in your mind with humility and awe and in a
voice not loud, in the mornings and the evenings” ‫ﻚ‬ َ ‫َﻭ ْﺍﺫ ُﻛﺮ ﱠﺭﺑﱠ‬
َ ‫ﻚ ﻓِﻲ ﻧَ ْﻔ ِﺴ‬
‫ﺻﺎ ِﻝ‬ ْ ُ ُ ْ َ ْ ْ ُ ً َ
َ ‫ﻀ ﻋًﺎ َﻭ ِﺧﻴﻔﺔ َﻭﺩﻭﻥَ ﺍﻟ َﺠﻬ ِْﺮ ِﻣﻦَ ﺍﻟﻘﻮْ ِﻝ ﺑِﺎﻟﻐﺪ ﱢﻭ َﻭﺍﻵ‬ ‫ﺮﱡ‬ َ
َ ‫( ﺗ‬7:205). “Your Lord will
not hold you to be of any worth if you do not call on Him” ‫ﻗُﻞْ َﻣﺎ ﻳَ ْﻌﺒَﺄ ُ ﺑِ ُﻜ ْﻢ‬
‫( َﺭﺑﱢﻲ ﻟَﻮْ َﻻ ُﺩﻋَﺎ ُﺅ ُﻛ ْﻢ‬25:77).
Razaqnâ-hum ‫ َﺭ َﺯ ْﻗﻨَ ٰـﻬُ ْﻢ‬is a compound word of the root verb razaqa
‫ ِﺭﺯﻕ‬- to provide, and the pronouns nâ ‫“( ﻧﺎ‬we”) and hum ‫“( ﻫُﻢ‬them”).
The related word Rizq ‫ ِﺭﺯﻕ‬is something whereby one profits; anything
from which one derives an advantage; that can be food or knowledge.
The expression َ‫“ َﻭ ِﻣ ﱠﻤﺎ َﺭ َﺯ ْﻗﻨَ ٰـﻬُ ْﻢ ﻳُﻨﻔِﻘُﻮﻥ‬they spend out of that which We
have provided them” includes their wealth, time, offspring, power,
influence, knowledge, intellectual qualities and other capacities
(Râghib). This expression is fittingly explained in the saying of the
Holy Prophet (pbuh): “You yourself have a right or claim upon you,
your Lord has a claim upon you, your guest has a claim upon you and
your family has a claim upon you. So you should give everyone his
due.”(Tirmidhî).

ُ ُ
َ ِ‫ﻧﺰ َﻝ ِﻣﻦ ﻗَ ْﺒﻠ‬
‫ﻚ‬ ِ ‫َﻭٱﻟﱠ ِﺬﻳﻦَ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ َﻤﺎٓ ﺃ‬
ِ ‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴﻚَ َﻭ َﻣﺎٓ ﺃ‬
ُ
ِ ‫ َﻣﺎٓ ﺃ‬is a reference to one
َ ِ‫ﻧﺰ َﻝ ِﻣﻦ ﻗَ ْﺒﻠ‬
2:4 “That was revealed before you” ‫ﻚ‬
of the fundamental doctrines of the continuity of Divine revelations
taught in the Holy Qur’ân. With these words, the Divine origin of
other religions is acknowledged. This is testified in the following
words: "And indeed We have sent Messengers before you. There are
some of them whom We have mentioned to you (in this Qur’ân) and
there are some whom We have not mentioned to you." (40:78).
The Holy Qur’ân thus requires a belief not only in its own truth, but
also in the same truth brought by previous messengers and their
Scriptures. It thus infuses a spirit of allegiance and reverence not only
to Moses and Jesus, but also to all other revealed religions and their
founders, whether they are Krishna, Confucius, Lao Tzu or Buddha.
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The statement ‫ﻚ‬ َ ِ‫ﻧﺰ َﻝ ِﻣﻦ ﻗَ ْﺒﻠ‬ُ

ِ ‫“ َﻭ َﻣﺎ ﺃ‬and in that which had been revealed
before you” indicates the acceptance that believers must have
regarding other religions and fosters feelings of great respect. Hindus,
Christians and Jews, while claiming Divine origin of their faith, deny
this generosity to the adherents of other faiths. This becomes a root
cause of hatred between the nations and has often resulted in untold
bloodshed. The Holy Qur’ân rejects the very idea of religious bigotry
that leads to discord and disputes between nations and religions. It
teaches that every nation has been blessed with a teacher from Allâh
(35:24; 2:80). These words are a declaration that all the Prophets in
various lands came from Allâh and brought the same light from One
source. This teaching provides great hope towards the promotion of
peace, harmony and tolerance among the followers of different
religions.

َ‫ﺃُ ۟ﻭﻟَ ٰـٓﺌِﻚَ َﻋﻠَ ٰﻰ ﻫُ ۭ ًﺪﻯ ﱢﻣﻦ ﱠﺭﺑﱢ ِﻬ ْﻢ ۖ◌ َﻭﺃُ ۟ﻭﻟَ ٰـٓﺌِﻚَ ﻫُ ُﻢ ْٱﻟ ُﻤ ْﻔﻠِﺤُﻮﻥ‬
2:5 Muflihûn َ‫ ُﻣ ْﻔﻠِﺤُﻮﻥ‬are those who are successful in attaining their
objective in this life and in the Hereafter. The word muflih ‫ ﻣﻔﻠﺢ‬is the
nominative of falaha ‫ ﻓَﻠ َﺢ‬that means to unfold something in order to
reveal its intrinsic properties; to till and break open the surface of the
earth and make its productive powers active (Tâj, Lane). Aflaha ‫ﺃﻓﻠﺢ‬
means to be successful and lucky. Fallâh ‫ﻓﻼﺡ‬ ٌ is prosperity, safety or
success, both in this life and in Hereafter. It is one of the striking
beauties of Arabic that its words in their primary sense denote the
state, which when realized also conveys the import of the same. This
is well illustrated in the word fallâh. Therefore, fallâh is the
application of our latent faculties to our best ability. Whatever is noble
and good and is hidden in us must be unfolded, and whatever is yet
only potential in the human mind must be made a reality. Therefore,
fallâh is also the fulfilment of our own evolution and the realization of
the potential that our Creator has placed in us. Fallâh is a much higher
level than the attainment of najâh ‫– ﻧﺠﺎﺓ‬salvation, or the corresponding

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idea of Moksha and Nirvana in Hinduism and Buddhism. In the

Arabic language there is no better word than fallâh to describe
attaining what one desires, reaping the fruits of labour, and success
and gains to which one may aspire, whether material or spiritual,
whether of this world or of the Hereafter.
A muflih is one who is prosperous, happy and attains his desires
(Lisân, Tâj). The words “It is they who are successful in attaining
َ ِ‫ َﻭﺃُ ۟ﻭﻟَ ٰـٓﺌ‬conveys to us that a person who follows
their object” َ‫ﻚ ﻫُ ُﻢ ْٱﻟ ُﻤ ْﻔﻠِ ُﺤﻮﻥ‬
this guidance, Allâh in return will provide him a way out of his
ordeals and difficulties and protect him from the undesirable results of
his incorrect judgments. Allâh will provide him sustenance from
where he least expects and will fulfil all his needs. By following this
guidance not only will this person be saved from evil, but he will also
be filled with positive good of the highest order. Al-Fallâh (with the
suffix al) not only means success but also signifies what constitutes
the complete and perfect success. Al-Fallâh as promised in this Book
knows no limit.

۟ ‫ﺇ ﱠﻥ ٱﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮ‬

َ‫ُﻭﺍ َﺳ َﻮ ٓﺍ ٌء َﻋﻠَ ْﻴ ِﻬ ْﻢ َءﺃَﻧ َﺬﺭْ ﺗَﻬُ ْﻢ ﺃَ ْﻡ ﻟَ ْﻢ ﺗُﻨ ِﺬﺭْ ﻫُ ْﻢ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬ ِ
2:6 Kafarû ‫ُﻭﺍ‬۟ ‫ َﻛﻔَﺮ‬- “They disbelieved and denied; they covered”. After
mentioning the class of the believers (Mu’minîn ‫ )ﻣﺆﻣﻨﻴﻦ‬and their
characteristics, the Holy Qur’ân now refers to the class of the
disbelievers – Kâfirîn ‫ﻛﺎﻓﺮﻳﻦ‬. The word kâfir‫ ﻛﺎﻓِﺮ‬is derived from kafara
‫ﻛﻔَ َﺮ‬, meaning to cover, deny, hide, renounce, reject, disbelieve, be
ungrateful, neglect, expiate, or darken (Lane). Kafara also means to
cover the sown seed with earth, or to conceal the benefit or favour
conferred on one (Tâj, Lisân). It can also be suggestive of a dark cloud
(which covers the sky), night (which covers the land), a coat of mail
(that covers the body), or the impious who cover the Truth (Tâj,
Lisân).
The Holy Prophet (pbuh) is reported to have warned, “Beware! Do not
become disbelievers or ungrateful (kuffâr ‫ )ﻛﻔٌﺎﺭ‬after me, so that some
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of you should strike off the necks of others” (Bukhârî). The slaying of
a Muslim by a Muslim is therefore condemned as an act of kufr ‫ ُﻛﻔﺮ‬. In
another Tradition, the Holy Prophet (pbuh) said, “Abusing a Muslim
is transgression and fighting against him is kufr (Bukhârî). Ibn Athîr
in Al-Nihâyah writes, ‘Kufr is of two kinds, one is denial of the Faith
itself and the other is denial of a fraction or branch of Faith. Denial of
a fraction of Faith does not necessarily mean losing all faith in Islam,
which would make one kâfir’. This is what is called kufrun dûna
kufrin‫ﻛﻔﺮٌﺩﻭﻥ ُﻛﻔﺮ‬. So this second kufr cannot be simply equated with
unbeliever, infidel or being a kâfir in the specific and restricted sense.
Much bloodshed among the Muslims would have been avoided if they
understood the real meaning of kufr. The real kuffâr are the ones who
reject knowingly the whole system and doctrine of Islam and try to
conceal the Truth.
Al-Kâfir‫ ﺍﻟﻜﺎﻓﺮ‬is the one who denies Lâ ilâha Ill-Allâh Muhammad al-
Rasûl-Allâh – “There is no other, cannot be and will never be one
worthy of worship other than Allâh, and Muhammed is His
Messenger”, and refuses knowingly the underlying meaning of these
words. “Just as îmân is the acceptance of the Truth, so kufr‫ ﻛﻔﺮ‬is its
rejection. Likewise, just as the practical acceptance of the Truth or
doing of a good deed is called îmân or part of îmân, the practical
rejection of Truth and doing evil is called kufr or part of kufr (Ibn
Athîr). This root in its 47 forms is used in the Holy Qur’ân 525 times.

َ ‫ٱ¶ُ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ َﻭ َﻋﻠَ ٰﻰ َﺳ ْﻤ ِﻌ ِﻬ ْﻢ ۖ◌ َﻭ َﻋﻠَ ٰ ٓﻰ ﺃَﺑ‬

‫ْﺼ ٰـ ِﺮ ِﻫ ْﻢ ِﻏ َﺸ ٰـ َﻮ ۭﺓٌ ۖ◌ َﻭﻟَﻬُ ْﻢ‬ ‫ﺧَ ﺘَ َﻢ ﱠ‬
ِ ‫َﻋ َﺬﺍﺏٌ ﻋ‬
‫َﻈﻴ ۭ ٌﻢ‬
2:7 Khatama ‫ َﺧﺘَ َﻢ‬means to set a seal. After setting a seal, nothing goes
inside. The statement in this verse, “Allâh has set a seal upon their
hearts and upon their hearings and on their eyes is a covering” does
not mean that Allâh has pre-emptively prevented some people from
understanding His message by setting a seal on their hearts, eyes and
ears. We read elsewhere, “Then because of their breaking of covenant

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and their denial of the Messages of Allâh and their antagonizing the
Prophets without a just cause and their saying, Our hearts are
uncircumcised, Allâh has set a seal upon their hearts.” (4:155) And
again, “Those who dispute concerning the Messages of Allâh without
any proof and authority having come to them. This is extremely
abhorrent to Allâh and to those who believe. That is how it is! Allâh
sets a seal upon the heart of every arrogant (and) haughty
person.”(40:35). Thus, there is a precondition involving human
choice before Allâh sets a “seal upon their hearts”. These verses have
been stated to show that Allâh has not created these individuals
differently from others, but they do not use the faculties of reason and
‫ ﻓَﻠَ ﱠﻤﺎ ﺯَﺍ ُﻏﻮﺍ ﺃَﺯَﺍ َﻍ ﱠ‬-“When
intellect bestowed on them. Allâh says, ‫ﷲُ ﻗُﻠُﻮﺑَﻬُ ْﻢ‬
they deviated from the right course, Allâh let their hearts deviate.”
(61:5). Imâm Râghib explains that the words of this verse mean, “they
dispute concerning the Messages of Allâh without any proof and
authority having come to them.”
Allâh has instituted all the paths of nature and every cause is followed
by its natural effect; thus the sealing (‫ ) َﺧﺘَ َﻢ‬is the consequence of a
choice and not predestined. We are told, َ‫ ﺑَﻞْ ﺭَﺍﻥَ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ِﻬﻢ ﱠﻣﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻜ ِﺴﺒُﻮﻥ‬-
“Their evil deeds have rusted their hearts.” (83:14). The rusting of the
heart refers to the natural law that we also know from medicine; when
an organ is not used, it becomes gradually weaker and finally useless.
When one eye for example is covered for long with a patch, it loses its
vision. The disbelievers do not use their power of reasoning to
understanding and accept the Truth. Such people are spoken of as
such:‫ﺍﻥ ﱠﻻ ﻳَ ْﺴ َﻤﻌُﻮﻥَ ﺑِﻬَﺎ‬ ِ ‫ ﻟَﻬُ ْﻢ ﻗُﻠُﻮﺏٌ ﱠﻻ ﻳَ ْﻔﻘَﻬُﻮﻥَ ﺑِﻬَﺎ َﻭﻟَﻬُ ْﻢ ﺃَ ْﻋﻴ ٌُﻦ ﱠﻻ ﻳُ ْﺒ‬-
ٌ ‫ﺼﺮُﻭﻥَ ﺑِﻬَﺎ َﻭﻟَﻬُ ْﻢ ﺁ َﺫ‬
“They have hearts wherewith they do not understand and they have
eyes but they do not see with them (the truth), and they have ears but
they do not hear (the Messages) with them” (7:179)
The Bible says: “Hearing ye shall hear, and shall not understand, and
seeing ye shall see and not perceive. For the hearts of this people are
waxed gross and their ears are dull of hearing and their eyes have they

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closed” (Ac. 28.25-27); and “They have not known nor understood for
He has shut their eyes that they cannot see; and their hearts, that they
cannot understand” (Is 44.18). Verse 2:7 can therefore be taken to
mean that because of misuse or lack of use of the spiritual and
physical faculties of seeing, hearing, and understanding, people lose
these God-given faculties and become ‫ﻲ‬ ٌ ‫ﺻ ﱞﻢ ﺑُ ْﻜ ٌﻢ ُﻋ ْﻤ‬
ُ - “deaf and dumb
and blind” (2:18).
Qalûb ‫ ﻗﻠ ُﻮﺏ‬is the plural form of qalb ‫ﻗﻠﺐ‬, which means heart. In the
Holy Qur’ân the word is always used as an allusion. Allâh says, ‫ﻓَﻠَ ﱠﻤﺎ‬
‫ ﺯَﺍ ُﻏﻮﺍ ﺃَﺯَﺍ َﻍ ﱠ‬- “But when they deviated from the right course,
‫ﷲُ ﻗُﻠُﻮﺑَﻬُ ْﻢ‬
Allâh let their hearts deviate (as they were)”. Qalb has a broad
meaning; we read, “The Holy Qur’ân has been revealed for healing of
the diseases of the heart” (10:57), and “It is he (Gabriel) who has
brought down this (Qur’ân) on your heart” (2:97), as well as "Allâh
guides the heart of a person who believes in Him” (64:11). Hafiz said,
“All I know is Love, and my heart finds Him Infinite and
Everywhere”. Thus qalb conveys a different sense than fuâd ‫ﻓﺆﺍﺩ‬,
which is more literally the heart that pumps blood inside the chest.

َ‫ﺎ¶ِ َﻭﺑِ ْﺎﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ َﻭ َﻣﺎ ﻫُﻢ ﺑِ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬

‫ﺎﺱ َﻣﻦ ﻳَﻘُﻮ ُﻝ ﺁ َﻣﻨﱠﺎ ﺑِ ﱠ‬
ِ ‫َﻭ ِﻣﻦَ ﺍﻟﻨ ﱠ‬
2:8 After mentioning the two classes of people, the believers (-
muminîn) and the rejecters of the Revelation (- kâfirîn), the Holy
Qur’ân now comes to a third class of people: the hypocrites or
Munâfiqîn ‫ ُﻣﻨﺎﻓﻘﻴﻦ‬. Hypocrites are those who profess to be believers,
but who are disbelievers at heart and in deeds, lacking the strength of
Faith necessary for complete obedience. The hypocrite “wanders like
a blind man” (2:15). Chapter 63 of the Holy Qur’ân (Al-Munâfiqûn -
The Hypocrites) and chapter 9, verses 38-108 deal in detail with this
category of people. There are other places where the Holy Qur’ân also
gives detailed accounts of the tactics of the hypocrites (3:149-180),
and confirms that hypocrisy cannot remain hidden for long (29:11).

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َ‫ﻻ ﺃَﻧﻔُ َﺴﻬُ ْﻢ َﻭ َﻣﺎ ﻳَ ْﺸ ُﻌﺮُﻭﻥ‬ ۟ ُ‫ٱ¶َ َﻭٱﻟﱠ ِﺬﻳﻦَ َءﺍﻣﻨ‬

ٓ ‫ﻮﺍ َﻭ َﻣﺎ ﻳَ ْﺨ َﺪ ُﻋﻮﻥَ ﺇِ ﱠ‬ ‫ﻳُﺨَ ٰـ ِﺪ ُﻋﻮﻥَ ﱠ‬
َ
2:9 Yakhâdi‘ûn َ‫ ﻳُ َﺨ ٰـ ِﺪ ُﻋﻮﻥ‬is derived from khada‘a ‫ ﺧَﺪ َﻉ‬meaning, “he
forsook, abandoned or refrained” (Lisân, Tâj; Lane). It also means,
“He besought or desired to deceive but did not succeed in this attempt
to deceive”(Baqâ, Tâj). The verse would mean that the munâfiqîn
‫ ﻣﻨﺎﻓﻘﻴﻦ‬besought and desired to deceive Allâh and the believers but did
not succeed in this attempt. The verses that follow describe further the
state of the hypocrites.

۟ ُ‫ﺿﺎ ۖ◌ َﻭﻟَﻬُ ْﻢ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ۢ ٌﻢ ﺑﻤﺎ َﻛﺎﻧ‬

َ‫ﻮﺍ ﻳَ ْﻜ ِﺬﺑُﻮﻥ‬ ‫ﻓِﻰ ﻗُﻠُﻮﺑِ ِﻬﻢ ﱠﻣ َﺮﺽٌ ﻓَﺰَ ﺍ َﺩﻫُ ُﻢ ﱠ‬
ً ۭ ‫ٱ¶ُ َﻣ َﺮ‬
َِ ۭ
2:10 “In their hearts was a disease. “Hypocrisy is thus a "disease of
the heart". Maradz ‫ َﻣﺮﺽ‬refers to any cause of the loss of physical,
moral or spiritual health of a person, or any physical or moral
weakness or defect in Faith, or anything that hinders a human beings
physical or moral progress (Râghib). Moreover, if this disease is not
cured in time, its effects become increasingly damaging and
deleterious (‫ﺿﺎ‬ ‫)ﻓَﺰَﺍ َﺩﻫُ ُﻢ ﱠ‬. The power of decision on the part of
ً ۭ ‫ٱ¶ُ َﻣ َﺮ‬
hypocrites is weak. They lack trust and confidence and are consumed
by jealousy and doubt. They are not trustworthy and are habitual liars.
They try to compromise with good and evil, which is in reality an act
of weakness (Lisân). ‫ﺿﺎ‬ ‫ ﻓَﺰَﺍ َﺩﻫُ ُﻢ ﱠ‬also refers to the increased
ً ۭ ‫ٱ¶ُ َﻣ َﺮ‬
feelings of jealousy in their hearts. The rapid expansion of Islam
escalated their jealousy as it forced them to display increased outward
accord with the Muslims alongside inner discord.
The words used for the punishment of disbelievers is ‘Adhâb al-‘Azîm
“great punishment” (2:7), whereas in the case of hypocrites it is
‘Adhâb Alîm ‫“ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ۢ ٌﻢ‬woeful and grievous punishment” (2:10),
which is a pain and anguish that cannot be seen by the eyes but is felt
in the heart. Thus, the qualities of punishments vary accordingly. This
is because disbelievers express their disbelief and enmity openly,

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whereas hypocrites keep their feelings of hatred and malice hidden in

their hearts.
We are told, ‫ﺎﺭ‬ِ ‫ﻙ ْﺍﻷَ ْﺳﻔَ ِﻞ ِﻣﻦَ ﺍﻟﻨﱠ‬
ِ ْ‫ ﺇِ ﱠﻥ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦَ ﻓِﻲ ﺍﻟﺪﱠﺭ‬- “The hypocrites shall
surely be in the lowest reach of the Fire” (4:145), but the next verse
states that their repentance will be accepted if they mend their ways
(4:146).

ِ ْ‫ﻴﻞ ﻟَﻬُ ْﻢ َﻻ ﺗُ ْﻔ ِﺴ ُﺪﻭﺍ ﻓِﻲ ْﺍﻷَﺭ‬

َ‫ﺽ ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠ َﻤﺎ ﻧَﺤْ ُﻦ ُﻣﺼْ ﻠِﺤُﻮﻥ‬ َ ِ‫َﻭﺇِ َﺫﺍ ﻗ‬
2:11 Tufsidû ‫ ﺗُ ْﻔ ِﺴﺪُﻭﺍ‬is derived from fasada ‫ ﻓ َﺴ َﺪ‬and means to become
evil, corrupted, invalid, decomposed, bad, spoiled, tainted, vicious,
wrong, or to make mischief or a foul deal. Fasâd ‫ ﻓﺴﺎﺩ‬is corruption or
violence. Mufsid ‫ُﻣﻔ ِﺴﺪ‬ is the one who acts corruptly, spoils, or
commits violence. Mischief and bloodshed is sometimes caused
knowingly by people and nations who claim their actions are part of a
mission of peace. However, they often have little true perception of
right and wrong, and lack the courage to uphold justice.

‫ﻴﻞ ﻟَﻬُ ْﻢ ﺁ ِﻣﻨُﻮﺍ َﻛ َﻤﺎ ﺁ َﻣﻦَ ﺍﻟﻨﱠﺎﺱُ ﻗَﺎﻟُﻮﺍ ﺃَﻧُ ْﺆ ِﻣ ُﻦ َﻛ َﻤﺎ ﺁ َﻣﻦَ ﺍﻟ ﱡﺴﻔَﻬَﺎ ُء ۗ◌ ﺃَ َﻻ ﺇِﻧﱠﻬُ ْﻢ‬
َ ِ‫َﻭﺇِ َﺫﺍ ﻗ‬
َ‫ﻫُ ُﻢ ﺍﻟ ﱡﺴﻔَﻬَﺎ ُء َﻭﻟَ ٰـ ِﻜﻦ ﱠﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬
2:13 Al-Sofahâ’ ‫ ﺍﻟ ﱡﺴﻔَﻬَﺎ ُء‬is the plural form derived from safiha ‫ َﺳﻔِﻬﺎ‬,
meaning to be foolish, flimsy, inconsequential, light or half-witted, to
become unwise, lose ones mind, be imprudent, ignorant, or to deem
anyone foolish, or be stupid (cf. 4:5). The hypocrites called the
Muslims fools and idiots (- sofahâ ‫ ) ﱡﺳﻔَﻬَﺎء‬because the Muslims
underwent suffering and made sacrifices to differentiate themselves
from the community of disbelievers. The hypocrites on the other hand
thought they could protect their lives and property by keeping friendly
relations with the disbelievers and believers alike.

ِ َ‫َﻭﺇِ َﺫﺍ ﻟَﻘُﻮﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻗَﺎﻟُﻮﺍ ﺁ َﻣﻨﱠﺎ َﻭﺇِ َﺫﺍ ﺧَ ﻠَﻮْ ﺍ ﺇِﻟَ ٰﻰ َﺷﻴ‬
‫ﺎﻁﻴﻨِ ِﻬ ْﻢ ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ َﻣ َﻌ ُﻜ ْﻢ ﺇِﻧﱠ َﻤﺎ‬
َ‫ﻧَﺤْ ُﻦ ُﻣ ْﺴﺘَﻬ ِْﺰﺋُﻮﻥ‬
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2:14 Shayâtîn ‫ َﺷﻴَﺎ ِﻁﻴﻦ‬is the plural of Shaitân ‫ ﺷﻴﻄﺎﻥ‬and refers to one
who is not only himself far from truth, but also turns and misguides
others away from it. The singular form shaitân has a different
meaning as discussed in 2:36 (cf. 2:102). Ibn Mas‘ûd says that
shayâtîn denote the leaders in disbelief, the ring-leaders which are
referred to in verse 2:76 where we read: “and when they are alone,
one with another” ‫ْﺾ‬ ٍ ‫ﻀﻬُ ْﻢ ﺇِﻟَ ٰﻰ ﺑَﻌ‬ ُ ‫ َﻭﺇِ َﺫﺍ ﺧ ََﻼ ﺑَ ْﻌ‬and the verse states 33:67,
َ ِ‫ﺿﻠﱡﻮﻧَﺎ ﺍﻟ ﱠﺴﺒ‬
‫ﻴﻼ‬ َ َ ‫ﺄ‬َ ‫ﻓ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ء‬ ‫ﺍ‬‫ﺮ‬ ‫ﺒ‬‫ﻛ‬ُ ‫ﻭ‬
َ ََ َ َ َ ‫ﺎ‬َ ‫ﻨ‬َ ‫ﺗ‬‫ﺩ‬ ‫ﺎ‬‫ﺳ‬ ‫َﺎ‬ ‫ﻨ‬‫ﻌ‬ْ َ ‫ﻁ‬َ ‫ﺃ‬ ‫ﺎ‬‫ َﻭﻗَﺎﻟُﻮﺍ َﺭﺑﱠﻨَﺎ ﺇِﻧﱠ‬- “They will say, Our Lord!
We obeyed our leaders and our respected ones, but they led us astray
from Your path."

َ‫ﺉ ﺑِ ِﻬ ْﻢ َﻭﻳَ ُﻤ ﱡﺪﻫُ ْﻢ ﻓِﻰ ﻁُ ْﻐﻴَ ٰـﻨِ ِﻬ ْﻢ ﻳَ ْﻌ َﻤﻬُﻮﻥ‬ ‫ﱠ‬

ُ ‫ٱ¶ُ ﻳَ ْﺴﺘَﻬ ِْﺰ‬
2:15 Ya‘mahûn َ‫ ﻳَ ْﻌ َﻤﻬُﻮﻥ‬are those who are blindly wandering. They
have lost all signs and are helpless in finding their way. The word is
derived from ‘amiha ‫ َﻋ َﻤﻪ‬, meaning to be confounded, perplexed,
confused, to wander blindly, to stumble to and fro, to be unable to find
the right course, or to suffer mental blindness. Whereas ‘amiya ‫ َﻋ ِﻤﺊ‬is
applied to physical blindness, ‘amiha is used only for spiritual
blindness (Lane, Tâj, Lisân, Râghib). It is said: “The servant of self-
will has run away from his Masters kingdom, but he cannot go outside
of it, so he wanders aimlessly”.

۟ ُ‫ﻀﻠَ ٰـﻠَﺔَ ﺑ ْﭑﻟﻬُﺪ َٰﻯ ﻓَﻤﺎ َﺭﺑ َﺤﺖ ﺗﱢ َﺠ ٰـ َﺮﺗُﻬُ ْﻢ َﻭﻣﺎ َﻛﺎﻧ‬
‫ﻮﺍ‬ ‫ﺃُ ۟ﻭﻟَ ٰـٓﺌِﻚَ ٱﻟﱠ ِﺬﻳﻦَ ٱ ْﺷﺘَ َﺮ ُﻭ ۟ﺍ ٱﻟ ﱠ‬
َ ِ َ ِ
َ‫ُﻣ ْﻬﺘَ ِﺪﻳﻦ‬
2:16 Ashtraw ‫ ٱ ْﺷﺘَ َﺮ ُﻭ ۟ﺍ‬is derived from shara’a ‫ﺷﺮء‬, meaning “giving up
one thing and laying hold of another” (Tâj). Here we are told when
guidance was shown to the hypocrites they preferred error and
renounced guidance, thinking this course would bring them financial
and other advantages.” However, ‫“ ﻓَ َﻤﺎ َﺭﺑِ َﺤﺖ ﺗﱢ َﺠ ٰـ َﺮﺗُﻬُ ْﻢ‬their bargain has
fetched no profit”; meaning that the hypocrites will have neither
worldly gains nor divine guidance, and that they shall be losers in
their worldly affairs and their spiritual lives alike. The statement “but
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their bargain has fetched no profit” is also an allusion to the fact that
many hypocrites are dishonest traders.

‫َﺐ ﱠ‬
ِ ُ‫ٱ¶ُ ﺑِﻨ‬
‫ﻮﺭ ِﻫ ْﻢ‬ ْ ‫ﺿﺎٓ َء‬
َ ‫ﺕ َﻣﺎ َﺣﻮْ ﻟَ ۥﻪُ َﺫﻫ‬ َ َ‫َﻣﺜَﻠُﻬُ ْﻢ َﻛ َﻤﺜَ ِﻞ ٱﻟﱠ ِﺬﻯ ٱ ْﺳﺘَﻮْ ﻗَ َﺪ ﻧَﺎ ۭ ًﺭﺍ ﻓَﻠَ ﱠﻤﺎٓ ﺃ‬
َ‫ْﺼﺮُﻭﻥ‬ِ ‫ﺖ ﱠﻻ ﻳُﺒ‬ ٍ ۢ ‫َﻭﺗ ََﺮ َﻛﻬُ ْﻢ ﻓِﻰ ﻅُﻠُ َﻤ ٰـ‬
2:17 Zulumât ‫ﺖ‬ ٍ ۢ ‫( ﻅُﻠُ َﻤ ٰـ‬plural) means thick darknesses, afflictions,
hardships or dangers. The word is also used figuratively to signify
error or ignorance, just as the word for light is used to signify
guidance and knowledge (Lisân, Tâj). Zulumât ‫ﺖ‬ ٍ ۢ ‫ﻅُﻠُ َﻤ ٰـ‬, when used in
the plural form, stand for spiritual, moral, or physical darknesses. The
plural form signifies that sins and evil deeds do not stand alone, but
grow and multiply, with one transgression leading to another.
“The kindler of the fire” ‫ ٱﻟﱠ ِﺬﻯ ٱ ْﺳﺘَﻮْ ﻗَ َﺪ ﻧَﺎ ۭ ًﺭﺍ‬is a reference to the Holy
Prophet (pbuh) who kindled the light of guidance. He is reported to
have said, “My example is the example of a man who kindles a fire”
(Bukhârî). The personal pronoun used here lends weight to the
explanation. The illuminator is one person, while those whose light
are taken away are many. In a fire there is always light and heat.
When the fire goes out, the darkness is worse than before even though
heat remains from the combustion. The case of the hypocrites is
similar: the light touches them, but owing to the diseased condition of
their hearts, it does not penetrate inside and illuminate their inner
darknesses. Their end is therefore like that of the deliberate rejecters
of the Faith (2:7), wildly groping about blindly ( َ‫)ﻓِﻰ ﻁُ ْﻐﻴَ ٰـﻨِ ِﻬ ْﻢ ﻳَ ْﻌ َﻤﻬُﻮﻥ‬.
They have suppressed the instinctive ability of human beings to
discern good from bad, and from that, abdicate their moral
responsibility.

َ َ‫ﻕ ﻳَﺠْ َﻌﻠُﻮﻥَ ﺃ‬

‫ﺻ ٰـﺒِ َﻌﻬُ ْﻢ ﻓِ ٓﻰ‬ ٌ ۭ ْ‫ﺖ َﻭ َﺭ ْﻋ ۭ ٌﺪ َﻭﺑَﺮ‬ٌۭ ‫ﺐ ﱢﻣﻦَ ٱﻟ ﱠﺴ َﻤﺎٓ ِء ﻓِﻴ ِﻪ ﻅُﻠُ َﻤ ٰـ‬ َ ‫ﺃَﻭْ َﻛ‬
ٍ ۢ ‫ﺼﻴ ﱢ‬
ۢ
َ‫ٱ¶ُ ُﻣ ِﺤﻴﻂٌ ﺑِ ْﭑﻟ َﻜ ٰـﻔِ ِﺮﻳﻦ‬ ‫ﺕ ۚ◌ َﻭ ﱠ‬ ِ ْ‫ﻖ َﺣ َﺬ َﺭ ْٱﻟ َﻤﻮ‬ ِ ‫ﺼ َ ٰﻮ ِﻋ‬‫َءﺍ َﺫﺍﻧِ ِﻬﻢ ﱢﻣﻦَ ٱﻟ ﱠ‬

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2:19 The analogy of rain and water from heaven (‫ﺐ ﱢﻣﻦَ ٱﻟ ﱠﺴ َﻤﺎٓ ِء‬ ٍ ۢ ‫ﺼﻴﱢ‬ َ ‫) َﻛ‬
symbolizes Divine Revelations that pour down in the periods of
spiritual drought and utter moral darknesses (‫ﺖ‬ ٌ ‫ﻅُﻠُ َﻤ ٰـ‬.) Thunder (‫ ) َﺭ ْﻋ ۭ ٌﺪ‬is
an analogy for warnings, which accompany the Revelations, and
lightning (‫ﻕ‬ ٌ ۭ ْ‫ )ﺑَﺮ‬symbolizes the hope for rain in a state of drought. We
are told, “It is He, Who shows you the lightning to induce fear and to
inspire hope [in you]; and [it is He] Who raises the heavy clouds; and
the thunder glorifies Him with His true praise and [so do] the angels in
awe of Him. He sends the thunderbolts and therewith smites whom He
will. Yet they dispute about Allâh, though He is Mighty in prowess”
(13:12-13). As the rain is a mercy from Allâh, so is Revelation. As
rain is accompanied by thunder, which is a warning of severe weather
and lightening - a promise of hope for life-giving rain, in the same
way Revelation comes with a message of hope as well as a warning.
Rûmî says, “Allâh continually turns you from one state of feeling to
another, revealing His Truths by means of opposites, so that you may
have two wings; fear and hope, ‫ﻕ‬ ٌ ۭ ْ‫ َﻭ َﺭ ْﻋ ۭ ٌﺪ َﻭﺑَﺮ‬for the bird with one wing is
unable to fly” (Mathnawî Rûmî). Then we read: ‫َﻭﻳُﻨَ ﱢﺰ ُﻝ َﻋﻠَ ْﻴ ُﻜﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء‬
‫ﺐ ﻋَﻨ ُﻜ ْﻢ‬َ ‫“ ِﺭﺟْ َﺰ ﺍﻟ ﱠﺸ ْﻴﻄَﺎ ِﻥ ﻟﱢﻴُﻄَﻬﱢ َﺮ ُﻛﻢ ﺑِ ِﻪ َﻭﻳ ُْﺬ ِﻫ‬He sends down upon you water from
clouds that He might thereby purify you and remove from you the
scour of satan, that He might thereby strengthen your hearts and make
your feet firm and strong” (8:11) and again, ‫ﷲُ ﺃَﻧ َﺰ َﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَﺄَﺣْ ﻴَﺎ ﺑِ ِﻪ‬ ‫َﻭ ﱠ‬
◌ۚ ‫ﺽ ﺑَ ْﻌ َﺪ َﻣﻮْ ﺗِﻬَﺎ‬ َ ْ‫ ْﺍﻷَﺭ‬- “It is Allâh Who sends down water from above and
with it He gives life to the earth after its death. Surely there is a sign in
this for the people who would listen” (16:66; 2:164; 6:6; 16:10).
“Heavy downpour” (‫ﺐ ﱢﻣﻦَ ٱﻟ ﱠﺴ َﻤﺎٓ ِء‬
ٍ ۢ ‫ﺻﻴﱢ‬
َ ) also refers to the heaviest of
Revelations, namely the Holy Qur’ân. Just as lightning and thunder
bring messages of hope and fear, so this Divine Revelation, in the
form of Holy Qur’ân, came to people with dual tidings. However,
many refused to hear either message. They block their ears both
physically and spiritually and refuse to listen. The physical analogy is
the action of putting the fingers in the ears, which does not protect
them in a thunderstorm because lightning can still strike them.
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ْ َ‫ﺿﺎ َء ﻟَﻬُﻢ ﱠﻣ َﺸﻮْ ﺍ ﻓِﻴ ِﻪ َﻭﺇِ َﺫﺍ ﺃ‬

‫ﻅﻠَ َﻢ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬ َ َ‫ﺎﺭﻫُ ْﻢ ۖ◌ ُﻛﻠﱠ َﻤﺎ ﺃ‬
َ ‫ْﺼ‬َ ‫ﻒ ﺃَﺑ‬ ُ ْ‫ﻳَ َﻜﺎ ُﺩ ْﺍﻟﺒَﺮ‬
ُ َ‫ﻕ ﻳَ ْﺨﻄ‬
‫ﺎﺭ ِﻫ ْﻢ‬
ِ ‫ْﺼ‬َ ‫َﺐ ﺑِ َﺴ ْﻤ ِﻌ ِﻬ ْﻢ َﻭﺃَﺑ‬
َ ‫ﷲُ ﻟَ َﺬﻫ‬ ‫ﻗَﺎ ُﻣﻮﺍ ۚ◌ َﻭﻟَﻮْ َﺷﺎ َء ﱠ‬
َ ْ‫ ﻳَ ْﺨﻄَﻒُ ﺃَﺑ‬means to
2:20 “Taking away the hearing and their sight” ‫ﺼ ٰـ َﺮﻫُ ْﻢ‬
keep one in ignorance. As the sight and hearing are the means of
attaining knowledge, so their taking away results in ignorance.
Commenting on this verse, Rûmî says, "Lack of knowledge cannot
discern; it mistakes a flash of lightning for the sun. This lightning is
transient. Without (mental) clarity, you will not know the transient
from the permanent. Regard this transient lightning as something
which takes away the sight and regard the eternal light as a Helper”
(Mathnawî Rûmî).

۟ ‫ﻳَ ٰـٓﺄَﻳﱡﻬَﺎ ٱﻟﻨﱠﺎﺱُ ٱ ْﻋﺒُ ُﺪ‬

َ‫ﻭﺍ َﺭﺑﱠ ُﻜ ُﻢ ٱﻟﱠ ِﺬﻯ ﺧَ ﻠَﻘَ ُﻜ ْﻢ َﻭٱﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِ ُﻜ ْﻢ ﻟَ َﻌﻠ ﱠ ُﻜ ْﻢ ﺗَﺘﱠﻘُﻮﻥ‬
2:21 After mentioning the three groups of people: the group of
believers on whom Allâh bestows His blessings (Mun‘im ‘alaih ‫ُﻣﻨﻌﻢ‬
‫)ﻋﻠﻴﻬﻢ‬, the group that displeases Allâh (Maghdzûb ‫)ﻣﻐﻀﻮﺏ‬, and the
group of hypocrites who have gone astray (Dzâllîn ‫ )ﺿﺎﻟﻴﻦ‬and who let
other people go astray from the path of righteousness.
Allâh then addresses humankind as a whole ‫ُﻭﺍ‬ ۟ ‫ﻳَ ٰـٓﺄَﻳﱡﻬَﺎ ٱﻟﻨﱠﺎﺱُ ٱ ْﻋﺒُﺪ‬.“O People!
Worship your Lord.” This is the first commandment in the Holy
Qur’ân. It is addressed to all, not only to the believers, to Arabs or to
any single nation. The command is to “submit” (A‘budû ‫ )ٱ ْﻋﺒُﺪُﻭﺍ‬to the
One Who created the heavens and the earth and provided the means of
sustenance of the living, and non-living.” It is in obedience to this
command that a Muslim proclaims ‫ ﺇﻳٌﺎﻙ ﻧﻌﺒﺪ‬Iyyâka na‘budu - “You
alone do we worship” in his five ritual Prayers when he stands before
his Lord with folded hands.
A‘budû ‫ ٱ ْﻋﺒُﺪُﻭﺍ‬is derived from ‘abada ‫ ﻋﺒَ َﺪ‬and means to serve, adore,
obey, venerate, submit, devote, or accept the impression of a thing. Its
real meaning is to impress Divine Attributes (Lisân, Tâj, Râghib).
According to Ibn ‘Abbâs the meaning of this commanding word
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۟ ‫ ٱ ْﻋﺒُﺪ‬- “Serve [Me]!” is in the sense of “Know [Me]!” It also

A‘budû ‫ُﻭﺍ‬
means, “Be lowly towards Me!” No being can be lowly towards
another unless the first knows the second. Therefore, it is necessary to
know Allâh and to be aware that He is the possessor of All-Mightiness
before whom all the mighty are to be lowly. Ibn ‘Abbâs in his
explanation of the word ‘abd ‫ ﻋَﺒ َﺪ‬expressed his opinion by
emphasizing the meaning of knowledge and of knowing. Alỉ bin Abi
Talib(rz) transmitted the following Hadîth-i-Qudsî: “Those who place
their hope in any other than Me have not truly known Me. Those who
have not known Me have not truly worshiped Me. Those who have
not worshipped Me encounter My displeasure”.
‘Ibâdah ‫ ِﻋﺒﺎﺩﺓ‬is worship. The significance of worship is to subject
oneself to a rigorous spiritual discipline and to apply all innate powers
and capacities to the fullest in perfect harmony with, and in obedience
to the Divine commandments. In this way, a person is able to
assimilate Attributes of similitudes of Allâh and is capable of
manifesting them in his own being. The purpose of the creation of all
rational beings is their cognition of the existence of their Creator and
their conscious willingness to conform their own existence to His Will
and Plan. It is the two-fold concept of cognition and willingness that
gives the deeper meaning to what the Holy Qur’ân describes as
‘Ibâdah - worship.
The call for worship, A‘budû ‫ٱ ْﻋﺒُﺪُﻭﺍ‬, does not arise from any supposed
need on the part of the Creator Who is Self-Sufficient and Infinite in
His power, but is designed to be an instrument for the inner
development of the worshipper with the aim of achieving taqwâ ‫ﺗﻘﻮﺉ‬
(cf. 2:2). If we worship and serve Him we do so for our own good
(17:7). The Qur’ânic concept of worship must not be confused with
what is in vogue among other religions in their religious ceremonies:
it is free of all ascriptions. The Qur’ân confirms that Allâh needs no
glory, praise, or thanksgiving (17:15; 31:12).

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The Holy Qur’ân summarizes the object of worship in one

‫ﺻ ْﺒ َﻐﺔَ ﱠ‬
sentence: ِ‫ﷲ‬ ِ that is, "Imbue yourself with the Divine Attributes"
(2:138). The Holy Book informs us of some of Allâh’s Attributes,
(though they are numberless); our duty is to understand them and to
imbue them into our character (7:180). Mentioning certain Holy
Names (Ismâ al-Husnâ) in our Prayers is equivalent to constructing a
sacred mould in which to form our own character. The true worship is
the fulfilment of the requirements of those names and Attributes of
Allâh that can be shared with Him; His Attributes of resemblance. We
are taught to seek refuge in Allâh by reflecting on His Attributes in the
words of the Holy Prophet (pbuh) when he said, “I seek refuge and
protection in You O Lord! From You.”
There is nothing lower than the state of servitude (‘Abûdiyyat ‫)ﻋﺒ ُﻮﺩﻳٌﺖ‬
of a servant of Allâh (‘Âbid ‫ )ﻋﺎﺑﺪ‬before Allâh, and the state of
servitude (‘Abûdiyyat) in its true station is to assume His Attributes.
However, this does not mean that Allâh lowers Himself to the state of
the servant (‘Âbid). The relationship of a person in the state of
servitude (‘Abûdîyyat) before Allâh is like a shadow of a person
before a light. The closer he moves towards the light, the greater is the
shadow. The more the person moves away from the light, the smaller
his shadow becomes, and if a person moves away from Allâh, he
leaves aside those Attributes of Allâh that he should have adopted.
When one enters into the state of servitude with His shared Attributes,
He manifests in His Divine Theophany (Jalâl ‫ )ﺟﻼﻝ‬- His visible
manifestation, to a human being with the same shared attributes. In
this state of servitude, the servant comes to know the mystery of his
relationship to Him. The Holy Prophet (pbuh) assures us of this when
he says that through implicit worship (‘Ibâdat ‫)ﻋﺒﺎﺩﺓ‬, our God becomes
our limbs with which we walk, and ears with which we hear, and our
tongues with which we speak, and our eyes with which we see. This is
an astonishing relationship with Allâh, and there are very few who are
able to experience it. Worship is realized when we say: ‫ﺻ َﻼﺗِﻲ‬ َ ‫ﻗُﻞْ ﺇِ ﱠﻥ‬

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َ‫ﻱ َﻭ َﻣ َﻤﺎﺗِﻲ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬

َ ‫ َﻭﻧُ ُﺴ ِﻜﻲ َﻭ َﻣﺤْ ﻴَﺎ‬- "My Prayer and my sacrifice and my
living and my dying are all for the sake of Allâh, the Lord of the
Worlds". (6:162)Thus our eating, sleeping, walking, sitting, standing,
speaking, seeing, and hearing, in short—all our actions are a kind of
worship if we perform them according to the Divine Will. The
commandment ‫ُﻭﺍ َﺭﺑﱠ ُﻜ ُﻢ‬ ۟ ‫“ ٱ ْﻋﺒُﺪ‬Serve your Lord” is the fundamental
objective of our creation (51:56). In 19:36 we read that Jesus said, ‫َﻭﺇِ ﱠﻥ‬
◌ۚ ُ‫ﷲَ َﺭﺑﱢﻲ َﻭ َﺭﺑﱡ ُﻜ ْﻢ ﻓَﺎ ْﻋﺒُﺪُﻭﻩ‬ ‫ ﱠ‬- “Surely, Allâh is my Lord and your Lord. So
worship Him” - that is, lower yourself to the state of servanthood
before Him and not me. As “Lord”, Jesus may see creation as making
demands on him, which he is unable to answer. But as servant, he
encompasses the Great Reality. So, be the servant of the Lord.

‫ﺽ ﻓِ َﺮﺍ ًﺷﺎ َﻭﺍﻟ ﱠﺴ َﻤﺎ َء ﺑِﻨَﺎ ًء َﻭﺃَﻧﺰَ َﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَﺄ َ ْﺧ َﺮ َﺝ‬ َ ْ‫ﺍﻟﱠ ِﺬﻱ َﺟ َﻌ َﻞ ﻟَ ُﻜ ُﻢ ْﺍﻷَﺭ‬
َ‫ﺕ ِﺭ ْﺯﻗًﺎ ﻟﱠ ُﻜ ْﻢ ۖ◌ ﻓَ َﻼ ﺗَﺠْ َﻌﻠُﻮﺍ ِ ﱠ¶ِ ﺃَﻧﺪَﺍﺩًﺍ َﻭﺃَﻧﺘُ ْﻢ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
ِ ‫ﺑِ ِﻪ ِﻣﻦَ ﺍﻟﺜﱠ َﻤ َﺮﺍ‬
2:22 The word al-Aradz ‫ﺽ‬ َ ْ‫ ْﺍﻷَﺭ‬is used in the Holy Qur’ân 462 times
and has broad range of meanings (cf. 14:48; 50:4; 50:7; 50:44; 39:67-
69; 13:3). It is used to signify land (cf. 30:9; 4:97;40:21), the city (cf.
12:21), the country (cf. 5:21; 7:37;), the ground (cf.11:44;13:17),
something which brings forth herbs abundantly (cf. 71:17; 10:24;
32:27), something that rotates, or any celestial body (51:48; 13:15;
39:63; 79:30). In the verse 2:64 "Surely in the creation of the heavens
and earth, and the alternation of day and night, there are signs for
people with pure and clear understanding” is a reference to the
revolving earth that causes our perceptions of day and night.
As regards the word Samâ’ ‫ ﱠﺳ َﻤﺎ َء‬Râghib writes, “Every height is a
samâ in relation to what is beneath it”. The orbit of a planet is also
called its samâ’ (cf. 23:17). The Holy Qur’ân sometimes uses the
singular form, sama’, as in this verse, and sometimes the plural form
samawât ‫ ﺳﻤﺎﻭﺍﺕ‬to signify different aspects of the Divine creation (cf.
67:3-5). Bina’ ‫ ﺑﻨﺂء‬is an edifice for protection, a structure, roof,
canopy, or any production or piece of work consisting of parts joined

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together in some definite manner (Tâj). Heaven is called a structure in

reference to the order that prevails among heavenly bodies, as they are
joined together in a definite manner. As a building or a roof is a
source of protection, similarly the nearest parts of the universe are a
ِ ‫ َﻭ ِﺣ ْﻔﻈًﺎ ﱢﻣﻦ ُﻛ ﱢﻞ َﺷ ْﻴﻄَﺎ ٍﻥ ﱠﻣ‬-“We
protection for our planet, as we are told, ‫ﺎﺭ ٍﺩ‬
(have placed therein in the nearest heaven) effective safeguards” (cf.
37:6-10).
By addressing humanity as a whole, this verse indicates that the
message of the Holy Qur’ân is not exclusively for any section of race,
colour, or country. Instead, humanity is a single family living in one
house; our earth, and under one roof; our sky. While referring to the
perfection of the physical world, attention is drawn to the need of
perfection in the spiritual world. Human beings are gifted with reason
and intellect, but reason and intellect have limitations; they make the
existence of the Supreme Creator subject to guesswork. The statement
‫ َﻭﺃَﻧ َﺰ َﻝ ِﻣﻦَ ٱﻟ ﱠﺴ َﻤﺎٓ ِء َﻣﺎٓ ۭ ًء‬- “and [He] caused water to pour down from heaven”
is an allusion to Divine Revelation. It is only through His Self-
Disclosure that we know with certainty the existence of that Supreme
Being Who is the origin of all that we receive and perceive what we
cannot perceive. His Self-Disclosure in the form of Revelation is the
only source of knowledge about Him and the only proof of His
existence.
Andâd ‫ ﺍﻧﺪﺍﺩ‬are compeers or rivals. The compeers of Allâh may be
idols in temples, statues, human beings raised to the status of divinity
or semi-divinity and saints. The can be shrines of the holy or self-
declared holy, monuments or acts which are made the object of
adoration, superstitions, racial pride, the craving and obsession for
more wealth leading to the neglect of duties towards Allâh and his
creatures. The compeers are also any object of adoration to which
some or all of Gods qualities are ascribed, putting trust in self-
proclaimed spiritual leaders, or asking for help and salvation from the
dead or supplicating at their graves. (Tâj, Lisân).

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‫ُﻮﺭ ۢ ٍﺓ ﱢﻣﻦ ﱢﻣ ْﺜﻠِ ِﻪ‬

َ ‫ﻮﺍ ﺑِﺴ‬۟ ُ‫ﺐ ﱢﻣ ﱠﻤﺎ ﻧَ ﱠﺰ ْﻟﻨَﺎ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪﻧَﺎ ﻓَﺄْﺗ‬
ٍ ۢ ‫َﻭﺇِﻥ ُﻛﻨﺘُ ْﻢ ﻓِﻰ َﺭ ْﻳ‬
َ ‫ٱ¶ِ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬ ‫ﻭﻥ ﱠ‬ ۟
َ‫ﺻ ٰـ ِﺪﻗِﻴﻦ‬ ِ ‫َﻭٱ ْﺩ ُﻋﻮﺍ ُﺷﻬَ َﺪ ٓﺍ َء ُﻛﻢ ﱢﻣﻦ ُﺩ‬
‫ ۦ‬:23 Here, in this verse, “Produce a single Sûrah like the one” ‫ﻮﺍ‬
2 ۟ ُ‫ﻓَﺄْﺗ‬
‫ ﺑِﺴُﻮ َﺭ ۢ ٍﺓ‬is the most stimulating challenge ever made to any people or any
nation in history. The Holy Qur’ân is a continuing miracle in multiple
ways: the Book provides answers to all innate questions that weigh on
us such as the origin of the human being and its real nature (fitrat);
where we go after death; what is good and what is evil; the nature of
Salvation (Fallâh) and how it can be achieved and the reality of life
after death. All of this and more besides are dealt with in this Book. It
offers guidance on the structure of an ideal society, social life,
financial laws, and spiritual laws that cannot be inferred with intellect
and logic alone. The Book also corrects the corrupted teachings of
previously revealed Scriptures and informs us about events of the
future. This Book surpasses any other Book claiming to be of Divine
origin. Its supreme elegance of style and its sublime language are
unparalleled and no other book can match them. All these aspects are
distinct and separate one from another, and all of them stand for all
time with none of them superseding or cancelling out the other. The
subject of the incomparable excellence of the Qur’ân is contained in
۟ ُ‫ﺐ ﱢﻣ ﱠﻤﺎ ﻧَ ﱠﺰ ْﻟﻨَﺎ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪﻧَﺎ ﻓَﺄْﺗ‬
52:34; 17:88; 11:13; 10:38. ‫ﻮﺍ ﺑِﺴُﻮ َﺭ ۢ ٍﺓ ﱢﻣﻦ‬ ٍ ۢ ‫َﻭﺇِﻥ ُﻛﻨﺘُ ْﻢ ﻓِﻰ َﺭ ْﻳ‬
‫ﱢﻣﺜﻠِِۦﻪ‬ ْ

َ ‫ﺎﺭ ٱﻟﱠﺘِﻰ َﻭﻗُﻮ ُﺩﻫَﺎ ٱﻟﻨﱠﺎﺱُ َﻭ ْٱﻟ ِﺤ َﺠ‬

◌ۖ ُ‫ﺎﺭﺓ‬ ۟ ُ‫ﻮﺍ ﻓَﭑﺗﱠﻘ‬
َ ‫ﻮﺍ ٱﻟﻨﱠ‬ ۟ ُ‫ﻮﺍ َﻭﻟَﻦ ﺗَ ْﻔ َﻌﻠ‬
۟ ُ‫ﻓَﺈﻥ ﻟﱠ ْﻢ ﺗَ ْﻔ َﻌﻠ‬
ِ
ْ ْ ُ
َ‫ﺃ ِﻋ ﱠﺪﺕ ﻟِﻠ َﻜ ٰـﻔِ ِﺮﻳﻦ‬
2:24 “And never shall you do” ‫ﻮﺍ‬ ۟ ُ‫ َﻭﻟَﻦ ﺗَ ْﻔ َﻌﻠ‬is another challenge. Al-
Hijârah ‫ ﺍﻟﺤﺠﺎﺭﺓ‬is derived from hajara ‫ ﺣ َﺠ َﺮ‬and means to deprive,
harden, hide, resist, forbid, prevent, or prohibit access. Al‫ـ‬Hijârah
literally refers the stones and rocks. It also refers to people who try to
hide Truth, prevent people from worshipping, and who are hard
hearted like stones (Lisân). Concerning the Jews of the time of Jesus,

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the Holy Qur’ân says: “Then your hearts hardened after that, so that
they were [hard] like stones (rocks) or harder still; for there are rocks
out of which streams come gushing, and there are some others out of
which water comes forth when they split asunder” (2:74).
The verse informs us about two classes of the inmates of Hell,
ْ who
ordinary disbelievers ( ُ‫ )ٱﻟﻨﱠﺎﺱ‬and stone-hearted persons (ُ ‫)ٱﻟ ِﺤ َﺠﺎ َﺭﺓ‬
have no love for God. Stones are also the objects to which people turn
for worship, the powerlessness and inefficacy of the stones finding a
symbolic equivalence in their lifelessness.

‫ﺖ ﺗَﺠْ ِﺮﻯ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ‬ ٍ ۢ ‫ﺖ ﺃَ ﱠﻥ ﻟَﻬُ ْﻢ َﺟﻨﱠ ٰـ‬

ِ ‫ﺼ ٰـﻠِ َﺤ ٰـ‬ ۟ ُ‫ﻮﺍ َﻭ َﻋ ِﻤﻠ‬
‫ﻮﺍ ٱﻟ ﱠ‬ ۟ ُ‫ﻭ َﻭﺑَ ﱢﺸﺮ ٱﻟﱠ ِﺬﻳﻦَ َءﺍﻣﻨ‬
َ ِ
‫ُﺯ ْﻗﻨَﺎ ِﻣﻦ‬ ‫ﺭ‬ ‫ﻯ‬ ‫ﺬ‬
ِ ‫ﱠ‬ ‫ﻟ‬‫ٱ‬ ‫ﺍ‬ ‫ﺬ‬َ ‫ـ‬
ٰ َ ‫ﻫ‬ ۟ ُ‫ﻮﺍ ِﻣ ْﻨﻬَﺎ ِﻣﻦ ﺛَﻤ َﺮ ۢ ٍﺓ ﺭﱢ ْﺯ ۭﻗًﺎ ۙ◌ ﻗَﺎﻟ‬
‫ﻮﺍ‬ ۟ ُ‫ْٱﻷَ ْﻧﻬَ ٰـﺮ◌ُ ُﻛﻠﱠﻤﺎ ﺭُﺯﻗ‬
ِ َ ِ َ
۟ ُ‫ﻗَ ْﺒ ُﻞ ۖ◌ َﻭﺃُﺗ‬
َ‫ﻮﺍ ﺑِِۦﻪ ُﻣﺘَ َﺸ ٰـﺒِ ۭﻬًﺎ ۖ◌ َﻭﻟَﻬُ ْﻢ ﻓِﻴﻬَﺎٓ ﺃَ ْﺯ َ ٰﻭ ۭ ٌﺝ ﱡﻣﻄَﻬ َﱠﺮ ۭﺓٌ ۖ◌ َﻭﻫُ ْﻢ ﻓِﻴﻬَﺎ ﺧَ ٰـﻠِ ُﺪﻭﻥ‬
2:25 Jannât ‫ ﺟﻨٌﺎﺕ‬are gardens. The word is derived from janna ‫ﺟﻦ‬, ٌ
meaning something which is concealed, covered, wrapped or hidden.
Jannât has been used in the Holy Qur’ân in many different senses.
Some commentators apply this word to countries with abundant water.
In another sense, Jannât are things that were promised but are still
hidden to our eyes. “This is the same we were given before” ‫ﻫَ ٰـ َﺬﺍ ٱﻟﱠ ِﺬﻯ‬
‫ُﺯ ْﻗﻨَﺎ ِﻣﻦ ﻗَ ْﺒ ُﻞ‬
ِ ‫ ﺭ‬also refers to what was promised to us before our physical
death. It also signifies that the fruits of Paradise granted to people in
the Hereafter will be given corresponding to their deeds in this life.
‫ﺕ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ ْﺍﻷَ ْﻧﻬَﺎ ُﺭ‬
ٍ ‫ َﺟﻨﱠﺎ‬- “Gardens from beneath which the streams
flow” is the ever-recurring description of Paradise. Metaphorically,
the word Nahar‫ ﻧﻬﺮ‬symbolises abundance, good deeds, faith,
knowledge, good character, gardens, or symbolic “milk and honey”.
Some commentators apply this word to describe knowledge of the
Holy Qur’ân (Tatîr al-Anâm).
The descriptions of Paradise as given in the Holy Qur’ân are
metaphors (e.g. 13:35; 47:15; 55:46-78 56:15-38; 88:8-16). It is
beyond the human mind to comprehend its real nature. ‫ﻓَ َﻼ ﺗَ ْﻌﻠَ ُﻢ ﻧَ ْﻔﺲٌ ﱠﻣﺎ‬

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َ‫ ﺃُ ْﺧﻔِ َﻲ ﻟَﻬُﻢ ﱢﻣﻦ ﻗُ ﱠﺮ ِﺓ ﺃَ ْﻋﻴُ ٍﻦ َﺟﺰَﺍ ًء ﺑِ َﻤﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠُﻮﻥ‬- “No soul knows what comfort
lies hidden for him of a joy to the eyes as a reward for their righteous
deeds”(32:17). The Holy Prophet (pbuh) said, “No eye has seen it nor
has any ear heard of it nor can the imagination of human beings
conceive of it” (Bukhârî). While describing the blessings of Paradise,
the Holy Qur’ân uses the names of objects generally looked upon as
good in this world (e.g. 13:35; 47:15; 55:46-78 56:15-38; 88:8-16),
though in the Hereafter, they will be there in similar, albeit different
forms. The words “This is the same we were given before,” tells us as
much. The life in the Hereafter will be similar but different to the life
that we know on earth.
Azwâj ‫( ﺃﺯﻭﺍﺝ‬plural) is derived from zâja ‫ ﺯﺍﺝ‬meaning to marry a
person, couple a thing, pair, or mingle either of the two components.It
can refer tomale or female, or an object and its shadow (cf. 13:23).

َ‫ﺿ ۭﺔً ﻓَ َﻤﺎ ﻓَﻮْ ﻗَﻬَﺎ ۚ◌ ﻓَﺄ َ ﱠﻣﺎ ٱﻟﱠ ِﺬﻳﻦ‬ َ ‫ﺏ َﻣﺜَ ۭ ًﻼ ﱠﻣﺎ ﺑَﻌُﻮ‬ َ ‫ﻰ ﺃَﻥ ﻳَﻀْ ِﺮ‬ ‫ٱ¶َ َﻻ ﻳَ ْﺴﺘَﺤْ ِٓۦ‬ ‫ﺇِ ﱠﻥ ﱠ‬
۟
‫ﻖ ِﻣﻦ ﱠﺭﺑﱢ ِﻬ ْﻢ ۖ◌ َﻭﺃَ ﱠﻣﺎ ٱﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻓَﻴَﻘُﻮﻟُﻮﻥَ َﻣﺎ َﺫ ٓﺍ ﺃَ َﺭﺍ َﺩ‬ ‫ﻮﺍ ﻓَﻴَ ْﻌﻠَ ُﻤﻮﻥَ ﺃَﻧﱠﻪُ ْٱﻟ َﺤ ﱡ‬ ۟ ُ‫َءﺍﻣﻨ‬
َ
‫ُﻀﻞﱡ ﺑِ ِٓۦﻪ ﺇِ ﱠﻻ‬
ِ ‫ﻳ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬
َ َ ◌ۚ ‫ﺍ‬‫ﺮ‬ ً ‫ﻴ‬ ‫ﺜ‬ َ
‫ﻛ‬ ‫ۦ‬
‫ﻪ‬‫ﺑ‬ ‫ﻯ‬ ‫ﺪ‬‫ﻬ‬ْ ‫ﻳ‬
ۭ ِ ِِ ِ ََ ۭ ِ ِِ ِ ‫ﻭ‬ ‫ﺍ‬ ‫ﺮ‬
ً ‫ﻴ‬ ‫ﺜ‬ ‫ﻛ‬َ ‫ۦ‬
‫ﻪ‬‫ﺑ‬ ‫ﻞﱡ‬ ‫ُﻀ‬ ‫ﻳ‬ ◌ ۘ ‫ﻼ‬ ً َ ‫ﺜ‬ ‫ﻣ‬ ‫ﺍ‬‫ﺬ‬َ
ۭ َ َٰ ِ ُ ‫ـ‬‫ﻬ‬ ‫ﺑ‬ ‫ﱠ‬
¶‫ٱ‬
َ‫ْٱﻟﻔَ ٰـ ِﺴﻘِﻴﻦ‬
2:26 Fawq ‫ ﻓﻮﻕ‬means both greater and smaller (Râghib). Allâh cites
the parable of a gnat to point out the weakness of false deities (cf.
22:73; 29:41). Such metaphors and similes express depth of meaning
that cannot be adequately expressed otherwise. The symbol of the gnat
is used because this insect is considered by the Arabs to be very weak
and helpless. The reference to a gnat immediately after the description
of Paradise is a figure of speech, comparing the earthly life with what
is yet to come. It is also meant to say that the words used for Paradise
in the previous verse may be as inadequate and insignificant as a gnat,
yet the believers understand them; the more they reflect on this
parable, the more they receive Divine light. Disbelievers, on the other

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hand, lack an understanding of this simile, and, because they do not

understand, they find fault.
The expression “Yadzilla bi-hî kathîrah” ‫ﻀﻞﱡ ﺑِ ِﻪۦ َﻛﺜِﻴ ۭ ًﺮﺍ‬
ِ ُ‫ ﻳ‬- “Many does He
adjudge to be erring “can also mean that He found them to have gone
astray (Kashshaf). The Arabic expression adzalla ni saddîqî means,
“my friend pronounced me to be in error” and not that “my friend
misguided me or led me astray” (Râghib, Tâj). When the Holy
Prophet (pbuh) came to a certain people, he found them to have gone
astray (adzallâ-hum); it does not mean that it was he, the Holy Prophet
(pbuh), who misguided them. So it is not Allâh Who misleads, but a
given human beings nafs al-Ammârah (- the self that incites to evil; cf.
28:15; 6:119).

َ ‫ٱ¶ُ ﺑِ ِٓۦﻪ ﺃَﻥ ﻳ‬

‫ُﻮﺻ َﻞ‬ ‫ٱ¶ِ ِﻣ ۢﻦ ﺑَ ْﻌ ِﺪ ِﻣﻴﺜَ ٰـﻘِِۦﻪ َﻭﻳَ ْﻘﻄَﻌُﻮﻥَ َﻣﺎٓ ﺃَ َﻣ َﺮ ﱠ‬
‫ٱﻟﱠ ِﺬﻳﻦَ ﻳَﻨﻘُﻀُﻮﻥَ َﻋ ْﻬ َﺪ ﱠ‬
َ‫ﺽ ۚ◌ ﺃُ ۟ﻭﻟَ ٰـٓﺌِﻚَ ﻫُ ُﻢ ْٱﻟﺨَ ٰـ ِﺴﺮُﻭﻥ‬
ِ ْ‫َﻭﻳُ ْﻔ ِﺴ ُﺪﻭﻥَ ﻓِﻰ ْٱﻷَﺭ‬
2:27 ‘Ahad ‫ َﻋ ْﻬ َﺪ‬is a covenant. The covenant mentioned here is the
human beings moral obligation to use his inborn faculties. The
omission of any reference to a particular covenant in this verse
suggests that the covenant stands for something that is rooted in
human nature. That human nature bears witness to the existence of a
Creator is referred to in 2:29. In the next verse He says, ‫ُﻛﻨﺘُ ْﻢ ﺃَ ْﻣ َﻮﺍﺗًﺎ ﻓَﺄَﺣْ ﻴَﺎ ُﻛ ْﻢ‬
- “You were dead; He raised you to life”. For this purpose, and in
conformation to this covenant, He sent series of Prophets to bring the
spiritually dead to life (cf. 3:81; 7:172). However, few believed, but
many refused and created discord, enmity, and disorder.

ٓ ٰ ‫ﻖ ﻟَ ُﻜﻢ ﱠﻣﺎ ﻓِﻰ ْٱﻷَﺭْ ﺽ َﺟ ِﻤﻴ ۭ ًﻌﺎ ﺛُ ﱠﻢ ٱ ْﺳﺘَ َﻮ‬

‫ﻯ ﺇِﻟَﻰ ٱﻟ ﱠﺴ َﻤﺎٓ ِء ﻓَ َﺴ ﱠﻮ ٰﻬ ﱠُﻦ‬ َ َ‫ﻫُ َﻮ ٱﻟﱠ ِﺬﻯ ﺧَ ﻠ‬
ِ
ٍ ‫َﺳ ْﺒ َﻊ َﺳ َﻤ ٰـ َ ٰﻮ‬
‫ﺕ‬
2:29 Saba‘a Samâwât ‫ﺕ‬ ٍ ‫ َﺳ ْﺒ َﻊ َﺳ َﻤ ٰـ َ ٰﻮ‬is an idiomatic expression which,
when literally translated, means seven heavens. As part of Arabic
idioms, the number seven is used to express a concept like several or

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many and not usually an exact number seven (Lisân, Tâj). Hence,
seven heavens signify many heavens. The verse presented uses the
plural form of “heaven” to express different aspects of the cosmic
creation (cf. 67:3-5). The plural form has different significances than
the singular form. Seven heavens can signify seven types of stars or
many types of stars, seven dimensions, or seven layers of rolled
universes (cf. 2:29; 23:86; 39:67; 65:12; 71:15). The orbit of a planet
ٍ ٰ‫ﻓَ َﺴ ﱠﻮ ٰﻬ ﱠُﻦ َﺳ ْﺒ َﻊ َﺳ َﻤ ٰـ َﻮ‬
is also called its heaven (cf. 23:17), thus, the phrase ‫ﺕ‬
expresses many cosmic aspects in their perfection.

‫ﺽ ﺧَ ﻠِﻴﻔَ ۭﺔً ۖ◌ ﻗَﺎﻟُ ٓﻮ ۟ﺍ ﺃَﺗَﺠْ َﻌ ُﻞ ﻓِﻴﻬَﺎ‬

ِ ْ‫ﺎﻝ َﺭﺑﱡﻚَ ﻟِ ْﻠ َﻤﻠَ ٰـٓﺌِ َﻜ ِﺔ ﺇِﻧﱢﻰ َﺟﺎ ِﻋ ۭ ٌﻞ ﻓِﻰ ْٱﻷَﺭ‬
َ َ‫َﻭﺇِ ْﺫ ﻗ‬
ُ ِ‫َﻣﻦ ﻳُ ْﻔ ِﺴ ُﺪ ﻓِﻴﻬَﺎ َﻭﻳَ ْﺴﻔ‬
َ َ‫ﻚ ٱﻟ ﱢﺪ َﻣﺎٓ َء َﻭﻧَﺤْ ُﻦ ﻧُ َﺴﺒﱢ ُﺢ ﺑِ َﺤ ْﻤ ِﺪﻙَ َﻭﻧُﻘَ ﱢﺪﺱُ ﻟَﻚَ ۖ◌ ﻗ‬
‫ﺎﻝ ﺇِﻧﱢ ٓﻰ‬
َ‫ﺃَ ْﻋﻠَ ُﻢ َﻣﺎ َﻻ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
2:30 Qâla ‫ ﻗﺎﻝ‬- “He said” is the use of figurative speech to describe an
event or a state of affairs without there being any actual speech or
dialogue in any human language. This linguistic device may allow
even inanimate objects to “speak” as in the following expression:
‫ﺇﻣﻼء ﺍﻟﺤﻮﺽ ﻓﻘﺎ َﻝ ﻗﻄﻨﻲ‬
‘When the tank was full, it said stop!’
It may also be used to convey that which is not spoken in words, but
in motions or actions, or in situations in which logical argument is to
be presented. A poet writes:
‫ﻗُﻠﺖ ﻟﻪ ﺍﻟﻌﻴﻨﺎﻥ ﺳﻤﻌًﺎ ﻭ ﻁﺎﻋﺔ‬
‘Her two eyes said: We listen and we obey’.
These examples of Arabic idiom show, any translation of this word
into a language other than Arabic must be done according to the
context and the subject matter (cf. 15:36; 112:1; 113:1; 114:1). Qâla
as used in this and the other indicated verses is not an actual
conversation between Allâh and the Angels or Iblîs, but an indication

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of a state of affairs, which is to be brought into execution. Qâla ‫ ﻗﺎﻝ‬is

not used here in the same sense as takallamâ ‫ ﺗﻜﻠٌﻤﺎ‬that means
discourse. The words qâla, fa‘ala ‫ ﻓ َﻌ َﻞ‬and dzaraba ‫ﺮﺏ‬
َ ‫ﺿ‬َ are very close
to each other in their meanings and can often be substituted for one
another depending upon the situation (Lisân, Tâj). For example, in
4:34, the verb dzaraba used in connection with disobedient women
could be replaced by qâla. Qul ‫( ﻗﻞ‬Say!) on the other hand stand for
command as in chapters 112, 113, and 114).
The usual translation of the word Malâik ‫ ﻣﻼﺋﻚ‬is “angels”. Malâik are
part of the Divine system through which Allâh executes His Will and
Command, both in the worlds of particles and non-particles. We may
imagine them as carriers and executers of Divine commands. They are
message bearers and bringers of Divine Revelation (41:30). They
descend upon the faithful giving them joyful news (41:30). In the
physical world, they are the medium that forms a link between the
chain of the laws in nature, and in the spiritual world, they form a link
between Allâh and human beings (cf. 2:97). The existence of the
Malâik as a medium of revelation has been recognized by righteous
people in all ages and it is a part of Muslim Faith (2:177; 2:285).
Khalîfah ‫ ﺧﻠﻴﻔﺔ‬is a successor, vice regent, someone who inherits, who
comes after or who stands in the place of someone who precedes him
(Tâj; Lane). According to Ibn Mas‘ûd and Ibn ‘Abbâs , in Qur’ânic
terminology the khalîfah is the one who judges and rules under
Allâh’s command (cf. 38:26; Ibn Jarîr). We read in verse 38:26 ‫ﻳَﺎ ﺩَﺍ ُﻭﻭ ُﺩ‬
‫ﺭْﺽ‬
ِ َ‫ﻙ َﺧﻠِﻴﻔَﺔً ﻓِﻲ ْﺍﻷ‬ َ ‫ ﺇِﻧﱠﺎ َﺟ َﻌ ْﻠﻨَﺎ‬- “O David! We have made you (Our) vice
regent (khalîfah) in this land” (38:26); that is, We will make you
inherit this land or We will make you rule this land. Similarly, we read
with reference to those who followed the destroyed generations: ‫ﺛُ ﱠﻢ‬
‫ﺽ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ‬ِ ْ‫ َﺟ َﻌ ْﻠﻨَﺎ ُﻛ ْﻢ ﺧ ََﻼﺋِﻒَ ﻓِﻲ ْﺍﻷَﺭ‬- “Then We made you inherit the land
(khalîfah)”; that is We made you ruler over that land (10:14). About
the followers of the Holy Prophet (pbuh), we read, ‫ﷲُ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ِﻣﻨ ُﻜ ْﻢ‬ ‫َﻭ َﻋ َﺪ ﱠ‬
ْ َ ‫ﱠ‬ َ ْ ْ
‫ﺽ ﻛ َﻤﺎ ﺍﺳﺘَﺨﻠﻒَ ﺍﻟ ِﺬﻳﻦَ ِﻣﻦ ﻗﺒﻠِ ِﻬ ْﻢ‬ َ ِ ْ‫ﺭ‬َ ْ ‫ﱠ‬ َ ْ ْ َ
‫ﺕ ﻟﻴَﺴﺘَﺨﻠِﻔﻨﻬُ ْﻢ ﻓِﻲ ﺍﻷ‬ ُ
ِ ‫ َﻭ َﻋ ِﻤﻠﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬- “Allâh has

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promised those of you who believe and do deeds of righteousness that

He will make them successors (khalîfah; vouchsafed with both
spiritual and temporal leadership) on the earth as He made successors
from among their predecessors” (24:55). Therefore, in 2:30, the Holy
Qur’ân is definitely not referring to the first human being on the earth.
Adam is the khalîfah - the vice regent of God who has the power of
initiative, choice and decision, and still whose independent actions are
under the control of Divine Will. It is in this sense that Allâh makes
Adam—the prototype of the human race—inheritor of the earth (cf.
7:10-11). The Angels, as we are told, were aware only of the darker
side of animate creation, namely the “shedding of blood”, and not of
the high rank that this new creation was destined to hold on earth.
They were also unaware that faculties would be given to a human
being, which would enable him to imbue the Attributes of Allâh (as
the next verse ‫ َﻭ َﻋﻠﱠ َﻢ َءﺍ َﺩ َﻣ ْﭑﻷَ ْﺳ َﻤﺎٓء‬informs us). Because of these
potentialities, Adam could claim to be Allâh’s khalîfah. ‫ﺇِﻧﱢ ٓﻰ ﺃَ ْﻋﻠَ ُﻢ َﻣﺎ َﻻ‬
َ‫ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬- “I know that which you do not know,” indicates the ignorance
of the Angels in this regard. The Angels are not given the faculties
that would allow them to object to Allâh’s purpose, nor can they claim
any superiority over Allâh’s creation; this is the significance of their
reply: ‫ﻚ‬ َ َ‫ﻙ َﻭﻧُﻘَﺪﱢﺱُ ﻟ‬
َ ‫ َﻭﻧَﺤْ ﻦُ ﻧُ َﺴﺒﱢ ُﺢ ﺑِ َﺤ ْﻤ ِﺪ‬- “While we already glorify You with
Your true praise and extol Your holiness.”

َ َ‫ﺿﻬُ ْﻢ َﻋﻠَﻰ ْﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ ﻓَﻘ‬

‫ﺎﻝ ﺃَﻧﺒِﺌُﻮﻧِﻲ ﺑِﺄ َ ْﺳ َﻤﺎ ِء‬ َ ‫َﻭ َﻋﻠﱠ َﻢ ﺁ َﺩ َﻡ ْﺍﻷَ ْﺳ َﻤﺎ َء ُﻛﻠﱠﻬَﺎ ﺛُ ﱠﻢ ﻋ ََﺮ‬
َ ‫ﻫَ ٰـ ُﺆ َﻻ ِء ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬
َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬
2:31 Asmâ’ ‫ ﺍﺳﻤﺎء‬is the plural form of ism ‫ﺇﺳﻢ‬. Ism is an expression
conveying the knowledge of attributes for distinguishing them from
others (Tâj). In this verse, Asmâ’ stands for the Attributes of the Real
Living Deity that distinguish Him from other deities and created
objects. Thus, the knowledge of Allâh’s Attributes is the only source
to know Him as the only Creator.‫“ َﻋﻠﱠ َﻢ َءﺍ َﺩ َﻡ ْٱﻷَ ْﺳ َﻤﺎٓء‬He taught Adam (His)
Names” - means that the new creation called Adam, who stands here

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as Allâh’s vicegerent (khalîfah), was blessed, in contrast to other

objects of Allâh’s creation, with the knowledge of those Divine
Attributes that helped him to know his real Deity, and after knowing
Him through His Attributes, to manifest them in his own character.
Human beings needed language in order to become civilized and
continue progressing. “Teaching Adam names” is also a reference to
the faculty of speech and of learning. The Holy Qur’ân refers to this:
“He created human being and taught him the art of intelligent and
distinct speech” (55:4). It is also said that asmâ denotes the human
beings faculty of logical definition and conceptual thinking, and
capability of learning and acquiring knowledge and reasoning. Allâh’s
Attributes (‫ )ﺃﺳﻤﺎء ﺍﻟﺤﺴﻨﺊ‬are numberless (31:27), however, human
being as symbolized by Adam is capable of understanding and
grasping only those that are within the scope of the faculties (-
mâhiyat) given to him.
Adam ‫ ﺃﺩﻡ‬is derived from adama ‫ﺃﺩ َﻡ‬, which means to reconcile or be
brown. In classical Arabic dictionaries adam stands for a human
being, man, person, intelligent person, brown man, brave man,
civilized person, chief, honest person, kind and polite person, a
person who is created from different substances, a person in
possession of different powers, one who enjoys the comforts of life,
one who is by nature social, one who has heirs. Adam also stands for
the whole human race and humankind. All these meanings are given
to the word adam ‫( ﺁﺩَﻡ‬Tâj, Lisân, Lane, Râghib). The Qur’ânic verse ‫ﺇِ ﱠﻥ‬
‫ َﻣﺜَ َﻞ ِﻋﻴ َﺴ ٰﻰ ِﻋﻨ َﺪ ﱠ‬- “The likeness and case of Jesus is as the
‫ﷲِ َﻛ َﻤﺜَ ِﻞ ﺁ َﺩ َﻡ‬
likeness and case of Adam” (3:59) is to be read and understood in the
light of the above meanings, that Jesus was a human being like any
human being and not God incarnated.
The Adam who lived, according to biblical tradition, about 6000 years
ago is often taken to be the proper name for the first human being. The
Bible tells the story of Adam and of Eve who was born of his ribs, of a
snake, a tree and a fallen angel. This story has poisoned the minds of
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many Muslims. The Holy Qur’ân does not affirm this story nor does it
affirm that someone called Adam was the first human being, or that
there was no creation before him. Nowhere in Qur’ân is it stated that
Adam was the first Prophet, though he is still considered as such by
many Muslims. The word khalîfah as used for Adam in the foregoing
verse (2:30) is a reference to the fact that modern human race is the
successor of an older one. Khalîfah are not Prophets. Abû Bakr(rz) was
not a Prophet, neither ‘Umar (rz), ‘Alî(rz) or ‘Uthmân (rz).
Human evolution was the evolutionary process leading up to the
appearance of modern humans. It began with the last common
ancestor and the emergence of Homo sapiens. Anatomically modern
humans evolved from archaic Homo sapiens about 200,000 years ago.
The transition to behavioral modernity with the development of
symbolic culture, language, and specialized lithic technology
happened around 50,000 years ago, and according to many
anthropologists even earlier.
Ibn ‘Abbâs says there were races known as the Jinn, Himm and Dinn
that lived before Adam. It is possible that he was referring to
Neanderthals and other early hominids. Great Muslim scholars were
of the view that there were hundreds of thousands of Adams (in Rûh
al-Ma‘ânî). The world has passed through different cycles of creation
and civilizations; Adam stands for the first link in such cycles and not
for the very first human being in Allâh’s creation. The Holy Qur’ân
neither follows the Bible in holding that the world began with the
birth of Adam and Eve nor does it claim that all members of
humankind, who are now found in different parts of the world, are the
progeny of the self-same Adam, or that all the races which lived
before this Adam were entirely swept away before he was born. Taken
literally the Biblical story implies that all of Adam and Eves
grandchildren would be children born of a union of a daughter and a
son of theirs. This is an incestuous concept of the origin of the

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modern human. It is absurd and not supported by any statement in the

Holy Qur’ân.
Ibn al-‘Arabî, writes in his famous work Fatûhât that he saw in a
vision, a building erected hundreds and thousands of years ago. Such a
vision could indicate that there was a kind of civilization on this earth
hundreds and thousands years ago. Ibn ‘Arabî writes further that once,
in a vision, he was performing a circuit around the Ka‘bah . In his
vision, he saw himself with a different kind of people who were also
performing the circuit. "I inquired of one of them, Who are you? He
said, Of your old ancestors. How long is it since they died? I asked
him. The man replied, More than forty thousand years. But this period
is much more than that which separates us from Adam, said I. The
man replied, Of which Adam are you speaking? About that Adam,
who is nearest to you or of some other Adam? ”In addition to this, Ibn
‘Arabî writes that he once saw in a vision the Prophet Enoch (Idrîs)
and asked him if his own vision about the Adam was true. Enoch
replied that the information he received in his vision was true. "Then I
recollected the saying of the Holy Prophet (pbuh) to the effect that
Allâh had brought into being no less than a hundred thousand Adams
and between each and every Adam there is a period of seventeen
thousand years. Then I said to myself, Perhaps these people who are
said to be the ancestors of mine were of the previous Adams.”
(Fatûhât al-Makkîyyah, Bâb Hadûs al-Dunyâ 3/607). Archaeological
discoveries have indeed brought to light people similar to us, who
inhabited this earth many thousands of years ago. The notion that
human beings originated only in the last few thousand years from a
single man called Adam comes from the genealogies of the Old
Testament.
In 7:10-11, while addressing humankind, Allâh says, “We have indeed
established you on the earth (giving you power thereon) and provided
for you thereon (various) means of subsistence. How little thanks you
give. We did determine you, then We gave you shape, then said to the

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angels, Make submission for Adam, so they all submitted.” These

words leave no doubt that here the reference is to the human race.
Human beings were already living on this earth, and that this was
revealed after the creation of human beings, and not just to a single
Adam. When angels received this command, it was in reference to the
species. In addition to this, the shedding of blood as referred to in the
verse 2:30 could not be the work of one person; the reference is to the
shedding of blood by human beings in general. In a later statement (in
the verse 2:38), ‫“ ﻗُ ْﻠﻨَﺎ ﺍ ْﻫﺒِﻄُﻮﺍ ِﻣ ْﻨﻬَﺎ َﺟ ِﻤﻴﻌًﺎ‬Go forth from this state, all of
you”, there is a transition of address from the singular number to the
plural. It indicates that the lesson taught here relates to the human race
as a whole. The word Adam in this verse is therefore used to refer to
the prototype of all humankind (cf. 2:31; 7:16; 7:24) and the word
khalîfah stands for that perfect human (- insân-i-kâmil) who is the
recipient of Divine Revelation.
If we reflect on many different verses in the Holy Qur’ân dealing with
Adam, we find that the word Adam has broad meanings depending
upon the relationship of the verses with connecting verses. We find
that it stands for the human being who is the crowning object and the
culmination of all creation, and whose own creation became complete
after a long process of gradual development and evolution (17:70) as
indicated by the very first Divine Attribute of Rabb al-Âlamîn ‫َﺭﺏﱢ‬
ْ “the Evolver from the crudest form to perfection and Sustainer
َ‫ٱﻟ َﻌ ٰـﻠَ ِﻤﻴﻦ‬,
of all the worlds”(1:1). The words “When I have made him perfect
and breathed into him my Spirit ‫ﺖ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱡ ﻭ ِﺣﻲ‬ُ ‫( َﺳ ﱠﻮ ْﻳﺘُﻪُ َﻭﻧَﻔَ ْﺨ‬15:29) and the
verses 32:9; 18:7; 91:7, tell us that “Adam” stands for that “single
soul” that single spiritual essence from which humankind was created.
God endowed his best creation (the human being) with faculties of
speech and intellect (55:2-3). By breathing into him of His own spirit
(32:9; 15:29; 18:37; 91:7) God made him capable of receiving the
Divine Revelation (91:8). Then He taught the human being through
His Revelations what he knew not (96:5).

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On the Origin of Human Beings: The Holy Qur’ân gives a different

story of creation to the one we read in the Bible. In the Holy Qur’ân,
the creation of human being is summarized in the following words:
“Recall the time when your Lord said to the angels, I am going to
create a human being from dry ringing clay from black mud, moulded
َ ‫ﺻ ْﻠ‬
into shape [salsâl min hamâ’ masnûn ‫ﺼﺎ ٍﻝ ﱢﻣ ْﻦ َﺣ َﻤﺈ ٍ ﱠﻣ ْﺴﻨُﻮ ٍﻥ‬ َ ]. So when I
have shaped him in perfection, and have breathed My Spirit into him,
fall you down in submission to him (15:26, 28)”.
The story of the origin of humankind is scattered throughout the Holy
Qur’ân. We can begin it with the Qur’ânic statement: ‫ﺍﻹﻧ َﺴﺎ ِﻥ‬ ِ ْ ‫ﻫَﻞْ ﺃَﺗ َٰﻰ َﻋﻠَﻰ‬
‫ﻴﻦ ﱢﻣﻦَ ﺍﻟ ﱠﺪ ْﻫ ِﺮ ﻟَ ْﻢ ﻳَ ُﻜﻦ َﺷ ْﻴﺌًﺎ ﱠﻣ ْﺬ ُﻛﻮﺭًﺍ‬
ٌ ‫“ ِﺣ‬There did pass over a human being a
while of a long space of time when he was not a thing worth
mentioning” (76:1). This was our state of non-existence. Like the
cosmos, the emergence of human beings begins from the smallest
particles called diffused chaotic scattered dust -Turâb ‫ﺏ‬ ٍ ‫( ﺗُ َﺮﺍ‬22:5;
30:20; 35:11; 40:67; 18:37). The Holy Qur’ân mentions many
intermediate stages in the human evolution starting from its crudest
stage of scattered dust. The scattered dust was brought together to
form tîn or dry clay - ‫ﺍﻹﻧ َﺴﺎ ِﻥ ِﻣﻦ ِﻁﻴ ٍﻦ‬ َ ‫( َﻭﺑَﺪَﺃَ ﺧ َْﻠ‬32:7; 38:71). Thereafter
ِْ ‫ﻖ‬
was a stage of an extract from clay - sulâlat min tîn ‫ﺳ َُﻼﻟَ ٍﺔ ﱢﻣﻦ ِﻁﻴﻦ‬
(23:12) and by adding water to it a “clay that sticks together” (- tîn al-
idzab ‫ ; ِﻁﻴ ٍﻦ ﱠﻻ ِﺯﺏ‬37:11). We find several verses that refer to the origin
of life from water (24:45) – a fact that was scientifically verified in
modern times. The origin of life from water includes human being,
which is confirmed by the Holy Qur’ân: “It is He Who created the
human being from water ‫ﻖ ِﻣﻦَ ْﺍﻟ َﻤﺎ ِء ﺑَ َﺸ ًﺮﺍ‬ َ َ‫( ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ َﺧﻠ‬25:54). This
prerequisite was already in place, for He used this water in the
creation of humankind
In the process of creation there were stages of sulâlat min mâ muhîn
ٍ ‫– ﺳ َُﻼﻟَ ٍﺔ ﱢﻣﻦ ﱠﻣﺎ ٍء ﱠﻣ ِﻬ‬extract derived from clay and water (32:8), of dry
‫ﻴﻦ‬
ringing clay mixed with water and formed black mud, which was then
moulded into a shape (salsâl min hamâ masnûn ‫ﺼﺎ ٍﻝ ﱢﻣ ْﻦ َﺣ َﻤﺈ ٍ ﱠﻣ ْﺴﻨُﻮ ٍﻥ‬َ ْ‫ﺻﻠ‬
َ
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15:26). Then there is an insignificant fluid (mâ muhîn ‫ﻴﻦ‬ ٍ ‫) ﱠﻣﺎ ٍء ﱠﻣ ِﻬ‬, which
is deposited in a safe place until an appointed time (77:20-21). Mâ
muhîn ‫ ﱠﻣﺎ ٍء ﱠﻣ ِﻬﻴﻦ‬is not to be confused with human sperm, which is called
ْ ‫( ﻧﱡ‬76:2; 18:37). Allâh says in 35:1, ‫ﻖ‬
nutfah imshâj ٍ‫ﻄﻔَ ٍﺔ ﺃَ ْﻣﺸَﺎﺝ‬ ِ ‫ﻳَ ِﺰﻳ ُﺪ ﻓِﻲ ْﺍﻟﺨ َْﻠ‬
‫ َﻣﺎ ﻳَﺸَﺎ ُء‬- “He adds to his creation constantly as He wants.” (See also
41:9-12; 70:9, 73:14, 77:8-9, 35:16). This is the short description of
the origin of various forms of life and humankind; from scattered dust
through dry ringing clay, from black mud moulded into shape. About
this evolution, we read in verse 56:62, َ‫ َﻭﻟَﻘَ ْﺪ َﻋﻠِ ْﻤﺘُ ُﻢ ﺍﻟﻨﱠ ْﺸﺄَﺓَ ْﺍﻷُﻭﻟَ ٰﻰ ﻓَﻠَﻮْ َﻻ ﺗَ َﺬ ﱠﻛﺮُﻭﻥ‬-
“You know the first (evolution) of the intended creation, why dont
you then reflect?”
‘Aradza-hum ‫ ﻋ َﺮﺿﻬﻢ‬is a compound of ‘aradza ‫ َﻋ َﺮﺽ‬and hum ‫ﻫُﻢ‬,
translated as “He presented them”. In the Arabic idiom, the form hum
is used only for rational beings. The use of the pronoun hum indicates
that the objects were rational living things. The use of the word Araza-
hum tells us that Allâh presented to the Angels a highly rational being
who was to be the manifestation of a number of His Attributes, the
perfect human being (- insân-i-kâmil). The creation of such a perfect
human being who can be imbued with Divine Attributes was a
refutation of the concern of Angels when they said, “Will You create
therein beings who will cause disorder on the earth and shed blood?”
ُ ِ‫( ﺃَﺗَﺠْ َﻌ ُﻞ ﻓِﻴﻬَﺎ َﻣﻦ ﻳُ ْﻔ ِﺴ ُﺪ ﻓِﻴﻬَﺎ َﻭﻳَ ْﺴﻔ‬2:30). This question was justified
‫ﻚ ﺍﻟ ﱢﺪ َﻣﺎ َء‬
because some people will recognize Allâh’s vicegerent, accept him,
follow him, while others will disagree with him, and reject him,
causing discord, friction and bloodshed between the two groups. Allâh
meant that such a perfect Adam could not initiate disorder and shed
blood. This becomes clearer in the following verse 2:33 when Allâh
says, َ‫“ ﻗَﺎ َﻝ ﺇِﻧﱢﻲ ﺃَ ْﻋﻠَ ُﻢ َﻣﺎ َﻻ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬Did I not tell you that I know the hidden
realities of the heavens and the earth?” In other words, Allâh did not
give this knowledge to the Angels.
The word kullahâ ‫ ُﻛﻠﱠﻬَﺎ‬used here does not imply absolute totality or all
in its perfection, because the absolute knowledge is the Attribute of

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ْ mentioned in the next

Allâh alone. For this is the word al-‘Alîm ‫ٱﻟ َﻌﻠِﻴ ُﻢ‬,
‫ﱠ‬
verse. Kullahâ ‫ ُﻛﻠﻬَﺎ‬simply means all that was necessary (cf. 6:44;
27:16; 28:57).

‫ﻗَﺎﻟُﻮﺍ ُﺳﺒ َْﺤﺎﻧَﻚَ َﻻ ِﻋ ْﻠ َﻢ ﻟَﻨَﺎ ﺇِ ﱠﻻ َﻣﺎ َﻋﻠﱠ ْﻤﺘَﻨَﺎ ۖ◌ ﺇِﻧﱠﻚَ ﺃَﻧﺖَ ْﺍﻟ َﻌﻠِﻴ ُﻢ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬
2:32 The angels have their limitations. They confess that they cannot
reflect on Allâh’s Attributes in the way human beings are capable of
doing. They can reflect only such of Allâh’s Attributes as He in His
eternal wisdom had given them the power. Angels glorify and sanctify
the Great Reality with Names taught to them and have no knowledge
of the comprehensiveness of the Divine Attributes taught to the
perfect human being (- insân-i-kâmil) who is the recipient of Divine
Revelation, nor they are capable to sanctify Him with the
sanctification human being is capable of.

‫ﺎﻝ ﺃَﻟَ ْﻢ ﺃَﻗُﻞ ﻟﱠ ُﻜ ْﻢ ﺇِﻧﱢ ٓﻰ ﺃَ ْﻋﻠَ ُﻢ‬

َ َ‫ﺎﻝ ﻳَ ٰـٓـٴَﺎ َﺩ ُﻡ ﺃَ ۢﻧﺒِ ْﺌﻬُﻢ ﺑِﺄ َ ْﺳ َﻤﺎٓﺋِ ِﻬ ْﻢ ۖ◌ ﻓَﻠَ ﱠﻤﺎٓ ﺃَ ۢﻧﺒَﺄَﻫُﻢ ﺑِﺄ َ ْﺳ َﻤﺎٓﺋِ ِﻬ ْﻢ ﻗ‬
َ َ‫ﻗ‬
ُ ْ ُ ُ ُ
َ‫ﺽ َﻭﺃ ْﻋﻠ ُﻢ َﻣﺎ ﺗ ْﺒ ُﺪﻭﻥَ َﻭ َﻣﺎ ﻛﻨﺘ ْﻢ ﺗَﻜﺘ ُﻤﻮﻥ‬ َ َ ِ ْ‫ﺕ َﻭٱﻷﺭ‬ َ ْ ِ ‫ْﺐ ٱﻟ ﱠﺴ َﻤ ٰـ َ ٰﻮ‬ َ ‫َﻏﻴ‬
2:33 “I know what you reveal and what you have been concealing”
َ‫ َﻭﺃَ ْﻋﻠَ ُﻢ َﻣﺎ ﺗُ ْﺒ ُﺪﻭﻥَ َﻭ َﻣﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻜﺘُ ُﻤﻮﻥ‬means that Allâh knows which of His
Attributes the angels were not capable of manifesting. The word
Taktamûn َ‫ ﺗَ ْﻜﺘُ ُﻤﻮﻥ‬derived from katma ‫ َﻛﺘ َﻢ‬- “concealing”, and is used
to describe a state of affairs without there being any attempt or desire
on ones part to conceal or suppress anything; such a state may merely
be the result of circumstances or the outcome of nature (Tâj). Adam is
aware of Divine Attributes unknown to Angels.

َ ِ‫َﻭﺇِ ْﺫ ﻗُ ْﻠﻨَﺎ ﻟِ ْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺍ ْﺳ ُﺠ ُﺪﻭﺍ ِﻵ َﺩ َﻡ ﻓَ َﺴ َﺠ ُﺪﻭﺍ ﺇِ ﱠﻻ ﺇِ ْﺑﻠ‬

َ‫ﻴﺲ ﺃَﺑَ ٰﻰ َﻭﺍ ْﺳﺘَ ْﻜﺒَ َﺮ َﻭ َﻛﺎﻥَ ِﻣﻦ‬
َ‫ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦ‬
2:34 Sajadû ‫َﺳ َﺠﺪُﻭ‬ is used here in the sense of obedience and
submission, and not in the sense of prostration. Thus, the word means
that the angels were ordered to assist Adam (who stands for human

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beings in general) in his mission. Sajadû li-Adama ‫ ﺍ ْﺳ ُﺠﺪُﻭﺍ ِﻵ َﺩ َﻡ‬does not

mean fall prostrate before Adam. The Qur’ân definitely says: ‫َﻻ ﺗَ ْﺴ ُﺠﺪُﻭﺍ‬
‫ﺲ َﻭ َﻻ ﻟِ ْﻠﻘَ َﻤ ِﺮ َﻭﺍ ْﺳ ُﺠﺪُﻭﺍ ِ ﱠ¶ِ ﺍﻟﱠ ِﺬﻱ َﺧﻠَﻘَﻬ ﱠُﻦ‬
ِ ‫ ﻟِﻠ ﱠﺸ ْﻤ‬- “Pay no homage [or prostrate] to the
sun or the moon, rather pay homage only to [or fall prostrate only
before] Allâh who created them” (41:37). Therefore, prostration
before Adam is opposed to the Divine Will. The Qur’ânic words are
not sajadu adam–prostrate before Adam but Sajadu li-Adam that is
pay homage to the humankind, as the word “Adam” throughout this
section (2:30-33) stands for human beings and not to a particular man.
The verse implies that a human being has superiority over the angels,
which are the guardians and controlling powers of the forces of
nature, and that by his capacity of acquiring knowledge a human
being can subsequently harness the forces of nature.
A human being has two conquests to make in its life: the conquest of
the forces of nature, and the conquest of the part of his own self that
incites him to evil. He may conquer the forces of nature through his
intellect, but he experiences many difficulties in conquering his own
evil tendencies and desires. Allâh, in His infinite wisdom, has
provided a good start by giving him a good and pure nature (30:30).
As the Holy Prophet (pbuh) has said, "Every child is born with a good
nature" (Bukhârî). Allâh’s command to the angels was to serve
humanity and inspire their hearts to virtue. Allâh raised his Prophets
and sent down His Revelations through the agency of angels for the
guidance of humanity. Thus, if a human, being because of his freedom
of choice and lack of guidance goes astray, he may still be called back
to the right path. It is because of his free will that a human being is
entitled to reward for his good deeds or punished for sins.
The Divine instruction in the verses 2:32-33 and the verses that follow
(2:34-37) is one way Allâh instructs His most trusted servants, His
representative (- khalîfah). With these verses Allâh expounds to us so
that we may learn from it the proper attitude towards Him. These
verses are not a narration of a fictitious man called Adam.

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Ill ‫ ﺇِ ﱠﻻ‬means except, exception, to the exclusion of, or to be left out.

There is an exception within the same class and species, and there is
an exception because of a different class or species. The Arabic
language distinguishes between two types of exceptions. For the first
category of exception, the Holy Qur’ân uses the word ghair‫( ﻏﻴﺮ‬cf.
6:46; 4:24; 35:3; 10:15), which is an exception within the same class.
Illa ‫ ٌﺇﻻ‬refers to an exception in which the object of exception belongs
to a different class or species (2:163; 2:255; 9:10). This is the case in
the verse, "We said to the angels, Make obeisance to Adam. So they
all obeyed, except Iblîs”. Here, in the words fa-Sajadû illa Iblîs ‫ﻓَ َﺴ َﺠﺪُﻭﺍ‬
َ ِ‫ ﺇِ ﱠﻻ ﺇِ ْﺑﻠ‬the preposition Illa ‫ ﺇِ ﱠﻻ‬is used, describing an being as
‫ﻴﺲ‬
exceptional because it does not belong to the same class, namely that
of angels. It was Iblîs ‫ ﺇﺑﻠﻴﺲ‬who was an exception, and he belonged to
a different class of beings called Jinn ‫( ِﺟﻦ‬18:5; for the discussion on
Jinn see 15:27; 72:1).
Iblîs ‫ ﺇﺑﻠﻴﺲ‬is derived from balasa ‫ﺑﻠﺲ‬
َ or ablas ‫ﺲ‬َ َ‫ﺃﺑﻠ‬, which means to be
overcome with grief, desperate, struck dumb with despair, remain
disheartened and gloomy, stupefied or speechless. An Iblîs symbolizes
the one who despairs, a person in whom good and virtue have
decreased, who is broken in spirit, mournful, perplexed and unable to
see his way, who has become silent on account of grief or despair,
who was cut short or silenced in argument, who is unable to continue
his journey, who was prevented from attaining his wish or a person of
desperate character. Metaphorically, the term Iblîs stands for those
human beings who behave proudly, arrogantly, and disobey the
Divine Commandments.
Iblîs has been described in 2:34 as having disobeyed a Divine
Command (cf. 18:50), while the angels have been described as ever
submissive and obedient (16:49; 66:6). His rebellion is repeatedly
stressed in the Holy Qur’ân. Hence, Iblîs could not be an angel.
Indeed, the theory of the fallen angel is contrary to the Qur’ânic
teachings (Lisân; Lane; Tâj; Zamakhsharî; Râghib). The Holy Qur’ân

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makes it clear that, there is a difference in the meanings of Iblîs and

Satan (for the discussion on Satan ‫ﺷﻴﻄﺎﻥ‬, see 2:36).

ُ ‫َﻭﻗُ ْﻠﻨَﺎ ﻳَ ٰـٓـٴَﺎ َﺩ ُﻡ ٱ ْﺳ ُﻜ ْﻦ ﺃَﻧﺖَ َﻭ َﺯﻭْ ﺟُﻚَ ْٱﻟ َﺠﻨﱠﺔَ َﻭ ُﻛ َﻼ ِﻣ ْﻨﻬَﺎ َﺭ َﻏﺪًﺍ َﺣﻴ‬
‫ْﺚ ِﺷ ْﺌﺘُ َﻤﺎ َﻭ َﻻ‬
َ‫ﺗَ ْﻘ َﺮﺑَﺎ ﻫَ ٰـ ِﺬ ِﻩ ٱﻟ ﱠﺸ َﺠ َﺮﺓَ ﻓَﺘَ ُﻜﻮﻧَﺎ ِﻣﻦَ ٱﻟﻈﱠ ٰـﻠِ ِﻤﻴﻦ‬
2:35 Jannat ‫ َﺟﻨﱠﺔ‬is usually translated as “Paradise”; however it has a
different meaning. The word used is al-Jannah َ‫ ْٱﻟ َﺠﻨﱠﺔ‬that is derived
from janna ‫ﺟﻦ‬ ٌ meaning something that is concealed, covered, wrapped
or hidden. The garden spoken of in this verse was on this earth, as it
was here that Adam was placed and made vice regent (2:30). It was
not the Paradise to which the righteous go after death, and from which
they will never be expelled (15:48). The place where human beings,
symbolized by Adam dwelt was called a garden because of the
fertility of its soil and abundance of the fresh green colour of its trees,
and because they led there a life of comfort, as is shown by the words
that follow (see also 20:117).
No tree exists in this world with the ability to make a man naked or
give him knowledge of good or evil, or of immortality as is suggested
by the Bible (Gn. 3.5). Many Christian scholars think that tree
designated in the Bible is the Tree of Life and knowledge of life and
death. The idea was that by eating from the tree, Adam and Eve
became aware of their own mortality, and because they feared death,
fell into strife and sin. (Gen. 2.9) Many Christians also believe that the
tree was a real not a symbol. The Tree َ‫ ٱﻟ ﱠﺸ َﺠ َﺮﺓ‬in this verse represent a
symbol. The base verb of the Arabic word shajarah ‫ ﺷ َﺠﺮﺓ‬is shajara
‫ﺷ َﺠ َﺮ‬. The idiom shajar al-amr bayna-hum ‫ ﺷ َﺠﺮﺍﻷﻣﺮﺑﻴﻨﻬﻢ‬means that the
affair became confused and became a subject of disagreement and
difference between participants: it therefore indicates a quarrel (Fath
al-Bayân; Madârik al-Tanzîl by Ibn Taimîyah). Shajarah ‫ ﺷ َﺠ َﺮﺓ‬also
signifies the stock or origin of a person, as in the expression ‫ﻫﻮ ﻣﻦ‬
‫“ ﺷﺠﺮﺓ ﺍﻟﻄﻴٌﺒﺔ‬he is of good stock” (Lisân, Tâj). Similar idiom exists in

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English. We might say, “He comes from good stock,” or he has a

good family tree.
The Holy Qur’ân makes mention of two kinds of trees: a good tree
and a bad tree (14:24-26). Pure things and pure teachings correspond
to the good tree, and impure things and impure thoughts correspond to
the bad tree. Thus, the word shajarah stands symbolically for evil and
quarrelling, discord, fighting, and bloodshed. Here the human beings
are warned against these behaviors. This was the tree of evil, which
Adam was forbidden to approach. The verse is a reflection of real
human nature. Allâh said that the result of approaching the “prohibited
tree” of discord would be that human beings would lose moral
rectitude, thereby losing their paradisiac state of a life in safety and
comfort. Another meaning is that Adam was warned about evil, and
the limits that Allâh had set on a human beings desires and actions;
limits beyond which he should not go.

‫ﻀ ُﻜ ْﻢ‬
ُ ‫ﻮﺍ ﺑَ ْﻌ‬۟ ُ‫ﻓَﺄَﺯَ ﻟﱠﻬُﻤﺎ ٱﻟ ﱠﺸ ْﻴﻄَ ٰـ ُﻦ َﻋ ْﻨﻬَﺎ ﻓَﺄ َ ْﺧ َﺮ َﺟﻬُﻤﺎ ِﻣ ﱠﻤﺎ َﻛﺎﻧَﺎ ﻓِﻴ ِﻪ ۖ◌ َﻭﻗُ ْﻠﻨَﺎ ٱ ْﻫﺒﻄ‬
ِ َ َ
َ َ َ َ
‫ﺽ ُﻣ ْﺴﺘﻘ ۭﺮﱞ َﻭ َﻣﺘ ٰـ ٌﻊ ﺇِﻟ ٰﻰ ِﺣﻴ ٍﻦ‬ َ ْ ُ َ ۖ
ِ ْ‫ْﺾ َﻋﺪ ۭ ﱞﻭ ◌ َﻭﻟﻜ ْﻢ ﻓِﻰ ٱﻷﺭ‬ ُ ٍ ‫ﻟِﺒَﻌ‬
2:36 Shaitân ‫ ﺷﻴﻄﺎﻥ‬is derived from shatana َ‫ﻄﻦ‬ َ ‫ ﺷ‬and means to be
obstinate, perverse, become remote or far from the truth and far from
the Mercy of Allâh. Shaitân is the one who is not only himself far
from the Truth, but also turns others away from it. A shaitân burns
with hatred, jealousy and anger, and is lost. Râghib says, every
insolent or rebellious one from among the jinn, human beings, and
from among the beasts is shaitân. It is often translated as a term for a
devil, or conflated with the name for Satan. However, the Holy
Prophet (pbuh) is reported to have said that a single rider is a shaitân,
a pair of riders is also a pair of shaitâns, but three riders are a body of
riders (Abû Da`ûd). This Tradition lends support to the view that the
term shaitân does not necessarily mean a devil. Shaitân also can refer
to a (ring) leader, a rebellious, noisy, troublesome person or thing (cf.
14:22). It is a fact that some influential people misguide the simple

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and weak to bring them into trouble. Such people might be defined as
Shaitân.
In the phrase fa-Azallâ-humâ ‫ ﻓَﺄ َ َﺯﻟﱠﻬُ َﻤﺎ‬means “caused both to slip away”,
Azallâ-huma ‫ ﺃَ َﺯﻟﱠﻬُ َﻤﺎ‬is derived from zalla ‫ ﺯ ٌﻝ‬and means to slip
unintentionally, or to lapse (Râghib). It was not the serpent that misled
Eve, nor did Eve mislead Adam as the Bible says (Gen. 3.1-6). The
statement means that Shaitân (the evil suggestions in the human mind)
made them both (the male and female) forget their respective duties,
whereupon they commit an unintentional fault. We read in 20:115: ‫َﻭﻟَﻘَ ْﺪ‬
‫ َﻋ ِﻬ ْﺪﻧَﺎ ﺇِﻟَ ٰﻰ ﺁ َﺩ َﻡ ِﻣﻦ ﻗَ ْﺒ ُﻞ ﻓَﻨَ ِﺴ َﻲ َﻭﻟَ ْﻢ ﻧَ ِﺠ ْﺪ ﻟَﻪُ ﻋ َْﺰ ًﻣﺎ‬- “We had given a stern command
to Adam before this but he forgot, and We found no resolve on his
part [to disobey Us]” (20:115). Similarly we read of an incident in the
story of Moses when he left with his comrade in search of knowledge:
“He, [the young comrade of Moses] replied, ‫ﱠﺨ َﺮ ِﺓ‬ ْ ‫ﻗَﺎ َﻝ ﺃَ َﺭﺃَﻳْﺖَ ﺇِ ْﺫ ﺃَ َﻭ ْﻳﻨَﺎ ﺇِﻟَﻰ ﺍﻟﺼ‬
ُ ْ َ َ َ ‫ﱠ‬ ‫ﱠ‬ َ ْ ُ ‫ﱢ‬ َ
ُ‫ﻓﺈِﻧﻲ ﻧَ ِﺴﻴﺖ ﺍﻟﺤُﻮﺕَ َﻭ َﻣﺎ ﺃﻧ َﺴﺎﻧِﻴﻪُ ﺇِﻻ ﺍﻟﺸ ْﻴﻄﺎﻥُ ﺃ ْﻥ ﺃﺫﻛ َﺮﻩ‬- “Did you remember when
we betook ourselves to the rock for shelter (and rest), I forgot the fish;
and none but shaitân made me forget to mention this to you” (18:63).
Satan not only makes one forget ones duty, but also creates evil
suggestions in human minds. Satan cast an evil suggestion into the
minds of both Adam and Eve, as he casts evil suggestions into the
minds of all of their offspring to divert them to the way of guile and
deceit (7:20). This is what is indicated by the expression “slipping”;
evil gradually tempts human beings from a higher to a lower state (cf.
36:60; 62-65).
There is a difference between the words Iblîs and satan. Iblîs stands
for the one who is proud, arrogant, stubborn and who refuses to obey
(cf. 2:34). These evils are confined to one person, whereas satan
misleads and brings misfortune (cf. 2:14). The one who mislead and
bring misfortune can be dictators, organizations, preachers, sermon
readers, self-proclaimed religious leaders, writers of misleading books
and similar.

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ِ ‫َﺎﺏ َﻋﻠَ ْﻴ ِﻪ ۚ◌ ﺇِﻧﱠﻪُ ﻫُ َﻮ ﺍﻟﺘﱠ ﱠﻮﺍﺏُ ﺍﻟﺮ‬

‫ﱠﺣﻴ ُﻢ‬ ٍ ‫ﻓَﺘَﻠَﻘﱠ ٰﻰ ﺁ َﺩ ُﻡ ِﻣﻦ ﱠﺭﺑﱢ ِﻪ َﻛﻠِ َﻤﺎ‬
َ ‫ﺕ ﻓَﺘ‬
2:37 Fatalqqâ ‫ ﻓَﺘَﻠَﻘﱠ ٰﻰ‬is derived from laqiya ‫ ﻟﻘِﺊ‬meaning to receive,
meet, see, come across, experience, suffer from, occur, undergo,
endure, find out a thing, lean upon, come face to face with, or to go in
one direction (Tâj, Lane). Jalasa tilqâ’i fulânun ‫ﻓﻼﻥ‬ٌ ‫ﻠﺲ ﺗﻠﻘﺊ‬
َ ‫ َﺟ‬means to
sit facing or opposite to. Fa‘ala-hû min tilqâ’i nafsihî ‫ﻓ َﻌﻠﻪ ﻣﻦ ﺗﻠﻘﺊ ﻧﻔﺴﻪ‬
means to do a thing oneself, or to do of ones own accord without
being forced (Tâj; Râghib; Lisân). The words here imply that Adam
made efforts of his own accord and without being forced, to correct
the faults committed by him. In response, through Allâh’s Grace, he
received useful words of Prayer from his Lord as well as guidance. In
the verse 7:23 we read: “Both of them said, Our Lord! We have done
injustice to our souls, and if you do not protect us (against the
consequences of our faults) and do not have mercy on us, we shall
surely be of the losers.” These were words of repentance asking for
forgiveness. The words of repentance are for all human beings in
similar situations. It is also worth noticing that the blame is not placed
on the woman (as according to the narration in the Old Testament),
but instead both take responsibility for their lapse.

ٌ ْ‫َﺍﻯ ﻓَ َﻼ ﺧَ ﻮ‬
‫ﻑ‬ ۟ ُ‫ﻗُ ْﻠﻨَﺎ ٱ ْﻫﺒﻄ‬
َ ‫ﻮﺍ ِﻣ ْﻨﻬَﺎ َﺟ ِﻤﻴ ۭ ًﻌﺎ ۖ◌ ﻓَﺈ ِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜﻢ ﱢﻣﻨﱢﻰ ﻫُ ۭ ًﺪﻯ ﻓَ َﻤﻦ ﺗَﺒِ َﻊ ﻫُﺪ‬ ِ
َ‫َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ ﻳَﺤْ ﺰَ ﻧُﻮﻥ‬
۟ ُ‫ ٱ ْﻫﺒﻄ‬is a transition
2:38 “Go forth from this state, all of you” ‫ﻮﺍ ِﻣ ْﻨﻬَﺎ َﺟ ِﻤﻴ ۭ ًﻌﺎ‬ ِ
of address from the singular number in 2:33 to the plural. It evidently
indicates that the lesson to be learned here relates to the human race as
a whole and not to a specific person at a specific time. The word
Adam is used here to refer to the prototype of all humankind (cf. 2:31;
7:16; 7:24). The term Ihbitû ‫ ٱ ْﻫﺒِﻄُﻮﺍ‬is derived from habita ُ‫ْﻫﺒِﻂ‬
meaning to move from one place to another (Tâj, Râghib); it does not
mean to expel, from either Paradise or any other place. Adam and his
wife were not expelled from Paradise as the story in Bible tells us. In
no way should the term ihbitû be understood as indicating a
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punishment from Allâh in the shape of expulsion, as the next verse

mentions Allâh’s attribute of Oft-returning with compassion, the Ever
Merciful ‫ﺇِﻧﱠﻪُ ﻫُ َﻮ ﺍﻟﺘﱠﻮﱠﺍﺏُ ﺍﻟ ﱠﺮ ِﺣﻴ ُﻢ‬. Elsewhere we read, “Adam did not observe
the commandments of his Lord” (20:121) and in spite of this, “His
Lord chose him for (His benediction) and turned to him with mercy
and guided him” (20:122). Ihbitû also means a change in condition
(Râghib, Lisân). This verse, that addresses all human beings, can be
translated as, “Go forth, move from one place to the other, some of
you are the enemies of others, and for you (the human beings) there is
a sojourn on this earth and a provision for some time.” In this verse,
there is a promise that guidance will come from Allâh in the words:
“and when there comes to you guidance from Me” ‫ ﻓَﺈ ِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜﻢ ﱢﻣﻨﱢﻰ ﻫُ ۭ ًﺪﻯ‬-
we are told that guidance will come from Allâh from time to time.
This guidance could only be in the form of Divine Revelation given to
chosen guides. This guidance is not restricted to one particular place,
one country, or one people.
Then He says, “Those who follow My guidance shall have nothing to
fear and nothing to grieve at” ‫ﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬ َ ‫ﻓَﺈ ِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜﻢ ﱢﻣﻨﱢﻰ ﻫُ ۭ ًﺪﻯ ﻓَ َﻤﻦ ﺗَﺒِ َﻊ ﻫُﺪَﺍ‬
ٌ ْ‫ﻯ ﻓَ َﻼ َﺧﻮ‬
ُ
َ‫ َﻭ َﻻ ﻫُ ْﻢ ﻳَﺤْ َﺰﻧﻮﻥ‬. It is all of humankind that is addressed here and not just
the person of Adam or a particular chosen people.
Verse 7:35 reads: ‫ﻳَﺎ ﺑَﻨِﻲ ﺁ َﺩ َﻡ ﺇِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜ ْﻢ ُﺭ ُﺳ ٌﻞ ﱢﻣﻨ ُﻜ ْﻢ ﻳَﻘُﺼﱡ ﻮﻥَ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺁﻳَﺎﺗِﻲ ۙ◌ ﻓَ َﻤ ِﻦ ﺍﺗﱠﻘَ ٰﻰ‬
ٌ ْ‫“ َﻭﺃَﺻْ ﻠَ َﺢ ﻓَ َﻼ َﺧﻮ‬O Children of Adam! Whenever
َ‫ﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ ﻳَﺤْ َﺰﻧُﻮﻥ‬
there come to you Messengers from amongst yourselves relating to
you My Messages, then whosoever (by accepting them) becomes
secure against evil and amends, there shall remain no fear on them nor
shall they grieve” (cf. 2:62; 2:112; 2:262 2:274; 2:277; 3:170;
2:69;6:48; 7:35).

ُ ۟ ۟
ِ ‫َﻭٱﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ َﻭ َﻛ ﱠﺬﺑُﻮﺍ ﺑِـٴَﺎﻳَ ٰـﺘِﻨَﺎٓ ﺃ ۟ﻭﻟَ ٰـٓﺌِﻚَ ﺃَﺻْ َﺤ ٰـﺐُ ٱﻟﻨﱠ‬
َ‫ﺎﺭ ۖ◌ ﻫُ ْﻢ ﻓِﻴﻬَﺎ ﺧَ ٰـﻠِ ُﺪﻭﻥ‬
2:39 The consequences of not following the guidance sent by Allâh
shall be suffering in this world and in the Hereafter. There is
considerable misunderstanding about the duration of these sufferings,
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and whether they shall only take place in Hell. Khâlidûn ‫ ﺧﺎﻟﺪﻭﻥ‬is
derived from khalada meaning to remain a long time, or to live for a
long time (Lane; Tâj). It can also mean to live without change or
deterioration (Lisân). It does not necessarily convey the idea of
perpetuity or eternity. The Qur’ânic concept of Hell does not teach
that the stay in Hell is endless. This would violate Allâh’s Attribute of
Mercy (-Rahmânîyyat and Mâlikîyyat).

ِ ُ‫ﻯ ﺃ‬
‫ﻭﻑ‬ ۟ ُ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ْﻢ َﻭﺃَﻭْ ﻓ‬
ٓ ‫ﻮﺍ ﺑِ َﻌ ْﻬ ِﺪ‬ ۟ ‫ﻳﻞ ْٱﺫ ُﻛﺮ‬
ُ ‫ُﻭﺍ ﻧِ ْﻌ َﻤﺘِ َﻰ ٱﻟﱠﺘِ ٓﻰ ﺃَ ْﻧ َﻌ ْﻤ‬ َ ‫ﻳَ ٰـﺒَﻨِ ٓﻰ ﺇِﺳ َْﺮ ِء‬
‫ﺑِ َﻌ ْﻬ ِﺪ ُﻛ ْﻢ َﻭﺇِﻳﱠ ٰـ َﻰ ﻓَﭑﺭْ ﻫَﺒُﻮ ِﻥ‬
2:40 Isrâ‘îl ‫ ﺇِ ْﺳ َﺮ ِءﻳ َﻞ‬is another name of Jacob. According to the Bible,
God bestowed this name on him later in his life (Gen. 32.28). The
original Hebrew word is a compound of Yisra and Ail, (‫בני ישראל‬, Bnai
Yisraʾel) and means Gods warrior or soldier. In this and the following
verses, the Holy Qur’ân now draws the readers attention to a nation to
whom favours of Divine Revelations were granted. Many Prophets
were raised among the Children of Israel (5:20). An appeal is made to
them by referring to those Divine favours, and subjectively to their
own traditions. As for the covenants (‫ﻯ‬ ٓ ‫ )ﺑِ َﻌ ْﻬ ِﺪ‬spoken of here, see Gen.
17.4-14; Ex. 20, Dt. 5,18,26. The verses are at the same time a clear
warning to Muslims to take a lesson from the history of the Israelites
(73:15).

‫ﺼ ﱢﺪﻗًﺎ ﻟﱢ َﻤﺎ َﻣ َﻌ ُﻜ ْﻢ َﻭ َﻻ ﺗَ ُﻜﻮﻧُﻮﺍ ﺃَ ﱠﻭ َﻝ َﻛﺎﻓِ ٍﺮ ﺑِ ِﻪ ۖ◌ َﻭ َﻻ ﺗَ ْﺸﺘَﺮُﻭﺍ‬ ُ ‫َﻭﺁ ِﻣﻨُﻮﺍ ﺑِ َﻤﺎ ﺃَﻧﺰَ ْﻟ‬
َ ‫ﺖ ُﻣ‬
‫ﱠﺎﻱ ﻓَﺎﺗﱠﻘُﻮ ِﻥ‬
َ ‫ﻴﻼ َﻭﺇِﻳ‬ ً ِ‫ﺑِﺂﻳَﺎﺗِﻲ ﺛَ َﻤﻨًﺎ ﻗَﻠ‬
2:41 Musaddiqan ‫ﺼ ﱢﺪﻗًﺎ‬ َ ‫ ُﻣ‬is derived from sadaqa ‫ﻕ‬ َ ‫ﺻﺪ‬
َ meaning to
confirm or verify. The confirmation or verification of previous
scriptures signifies that these Scriptures contained certain prophecies
about the coming of a Prophet. Confirmation signifies that their
teachings were the same as those of the Holy Qur’ân. When the word
is used in the sense of verification or confirmation, it also conveys

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ideas related to the fulfilment of the prophecies contained in them. An

example of such a fulfilment is indicated in Dt. 18.15-18: “The Lord,
thy God will raise up unto thee a Prophet from the midst of thee, of
thy brethren, like unto me; unto him ye shall hearken... I will raise
them a Prophet from among their brethren like unto thee, and will put
My words in his mouth”. It is only in the Holy Qur’ân that the “word
of God”, as promised here, is put into the Prophets mouth; no other
Prophet ever claimed to have come in fulfilment of this particular
prophecy except the Holy Prophet (pbuh). The whole of the Israelite
history after Moses is silent as to the appearance of the Prophet
promised in Deuteronomy; not even Jesus said that he came in
fulfilment of this prophecy. The Holy Prophet (pbuh) claimed that he
was the like of the Prophet Moses (73:15) in fulfilment of that which
is in the Jewish and Christian Scriptures.

‫ﺲ َﺷﻴ ْۭـٴًﺎ َﻭ َﻻ ﻳُ ْﻘﺒَ ُﻞ ِﻣ ْﻨﻬَﺎ َﺷﻔَ ٰـ َﻌ ۭﺔٌ َﻭ َﻻ ﻳ ُْﺆﺧَ ُﺬ‬ ۟

ٍ ۢ ‫َﻭٱﺗﱠﻘُﻮﺍ ﻳَﻮْ ًۭﻣﺎ ﱠﻻ ﺗَﺠْ ِﺰﻯ ﻧَ ْﻔﺲٌ ﻋَﻦ ﻧﱠ ْﻔ‬
َ‫ُﻨﺼﺮُﻭﻥ‬ َ ‫ِﻣ ْﻨﻬَﺎ َﻋ ْﺪ ۭ ٌﻝ َﻭ َﻻ ﻫُ ْﻢ ﻳ‬
2:48 Shafâ‘at ٌ‫ َﺷﻔَ ٰـ َﻌ ۭﺔ‬is derived from shafa‘a ‫ﺷﻔَ َﻊ‬, meaning to make
even that which was odd, to protect, mediate, intercede, to be an
intercessor, or to pray in support of another person. It also means to
pair or to join a thing to its like; such that the two that are joined have
a likeness and similarity to each other (Râghib; Lane; Sihâh; Abû
Ubaid). Man yafsh‘a shafâ‘atan ٌ‫ ﻣﻦ ﻳﺸﻔ ُﻊ َﺷﻔَ ٰـ َﻌ ۭﺔ‬4:85) means He who
joins with others and assists in doing good or evil, and thus aids,
strengthens and partakes of the benefits or the harms of their actions.
Shafâ‘ah ٌ ‫ َﺷﻔَ ٰـ َﻌ ۭﺔ‬is a Prayer to increase and give in surplus or in excess
(Mubarrad), Thal‘ab). Al-Qur’ân Shâfi‘un ‫ ﺍﻟﻘﺮﺁﻥ ﺷﺎﻓ ٌﻊ‬means the Holy
Qur’ân is the intercessor for he who acts according to its teachings.
Shafâ‘at has a twofold significance: firstly it enables a person to walk
on the ways of righteousness by imitating a model; secondly, it
provides him a shelter from the evil consequences of certain
weaknesses that he is unable to overcome by himself, and that require

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the Prayer and support of an innocent person. The person for whom
favour, or shafâ‘at is sought must generally be virtuous, and one who
has made an honest effort to win the pleasure of Allâh (21:28). It is
another form of repentance (- taubah ‫)ﺗﻮﺑﺔ‬, a way of reforming a
broken connection or tightening up a loose one. Whereas the door of
repentance becomes closed with death, the door of shafâ‘at remains
open. Moreover valid shafâ‘at can only be made with Allâh’s express
permission to the one who is interceding (2:255; 10:3). Shafâ‘at is
also the manifestation of Allâh’s Mercy as He is not a judge but a
Master, with the freedom to extend His Mercy to whomsoever He
pleases (cf. 2:255). The Holy Prophet (pbuh) said, “The angels have
interceded; the believers have interceded; now the Most Merciful will
intercede. He will draw out from the fire even persons who never
offered acts of goodness and whose hardened hearts have been melted.
He will then immerse them in the river that flows before entrance of
Paradise called the River of Life” (narrated by Jâbir Ibn ‘Abdullah).

ِ ‫ﺍﻝ ﻓِﺮْ ﻋَﻮْ ﻥَ ﻳَﺴُﻮ ُﻣﻮﻧَ ُﻜ ْﻢ ﺳ ُٓﻮ َء ْٱﻟ َﻌ َﺬﺍ‬

‫ﺏ ﻳُ َﺬﺑﱢﺤُﻮﻥَ ﺃَ ْﺑﻨَﺎٓ َء ُﻛ ْﻢ‬ ِ ‫َﻭﺇِ ْﺫ ﻧَ ﱠﺠ ْﻴﻨَ ٰـ ُﻜﻢ ﱢﻣ ْﻦ َء‬
◌ۚ ‫َﻭﻳَ ْﺴﺘَﺤْ ﻴُﻮﻥَ ﻧِ َﺴﺎٓ َء ُﻛ ْﻢ‬
2:49 The Pharaoh first ordered the male children of the Israelites to be
strangled and later changed the decree to other methods of killing
(Ex.1.8-22). The Holy Qur’ân uses the word Yudhabbahûn َ‫ﻳُ َﺬﺑﱢﺤُﻮﻥ‬
derived from dhabaha ‫ ﺯﺑَﺢ‬meaning to cut the throat, rip open the body,
slaughter, massacre, or to slay in large numbers. The order of the
Pharaoh was to spare their daughters, who were thus allowed to grow
to womanhood.

َ‫ﺁﻝ ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭﺃَﻧﺘُ ْﻢ ﺗَﻨﻈُﺮُﻭﻥ‬ َ َ ‫َﻭﺇِ ْﺫ ﻓَ َﺮ ْﻗﻨَﺎ ﺑِ ُﻜ ُﻢ ْٱﻟﺒَﺤْ َﺮ ﻓَﺄ‬

ِ ٓ‫ﻧﺠ ْﻴﻨَ ٰـ ُﻜ ْﻢ َﻭﺃَ ْﻏ َﺮ ْﻗﻨَﺎ‬
2:50 “And when We parted the sea for you, and rescued you and
drowned the people of Pharaoh, while you were beholding.“ This
verse has a significance that applies to all arrogant nations and
individuals, here symbolized by the Pharaoh. The incident relates to
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the journey of the Israelites to the Promised Land while being pursued
by Pharaoh. The Holy Qur’ân does not mention how the Israelites
were able pass through the sea or in what manner the parting of the
sea was brought about. The Bible states, “The Lord caused the Sea to
go back by a strong east wind” (Ex. 14.21). This enabled the people of
Moses to pass through. Another explanation is that when the Israelis
arrived, the sea was at low tide and had receded, exposing dry sand
dunes interspersed with depressions filled with water. Moses led
Israelites to cross the waters from the dry parts of the seabed. The
Pharaoh and his army in their haste neglected the times of high tide.
Thus, the said miracle was brought in accordance with natural laws.
The Holy Qur’ân also mentions this incident in 20:77; 26;63; 44:24.

َ‫ﺨَﺬﺗُ ُﻢ ْٱﻟ ِﻌﺠْ َﻞ ِﻣ ۢﻦ ﺑَ ْﻌ ِﺪِۦﻩ َﻭﺃَﻧﺘُ ْﻢ ﻅَ ٰـﻠِ ُﻤﻮﻥ‬

ْ ‫َﻭﺇِ ْﺫ َﻭ َﻋ ْﺪﻧَﺎ ُﻣﻮ َﺳ ٰ ٓﻰ ﺃَﺭْ ﺑَ ِﻌﻴﻦَ ﻟَ ْﻴﻠَ ۭﺔً ﺛُ ﱠﻢ ٱﺗ ﱠ‬
2:51 Four hundred years of slavery left deep impacts on the minds of
the Israelites. Since cow-worship was common in the Egypt of the
Pharaohs, when the Israelites left Egypt, some repeatedly requested
Moses to sanction similar worship for them (7:138,148). So eager was
their desire, that when Moses went to Mount Sinai, they could not
resist this temptation.

‫ﺐ َﻭ ْٱﻟﻔُﺮْ ﻗَﺎﻥَ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ ْﻬﺘَ ُﺪﻭﻥ‬

َ ‫َﻭﺇِ ْﺫ َءﺍﺗَ ْﻴﻨَﺎ ُﻣﻮ َﺳﻰ ْٱﻟ ِﻜﺘَ ٰـ‬
2:53 Kitâb ‫ﺐ‬ َ ‫ ْٱﻟ ِﻜﺘَ ٰـ‬derived from kataba ‫ﺐ‬ َ ‫ ِﻛﺘَ ٰـ‬also stands for
“commandments”. Here al-Kitâb ‫ﺐ‬ َ ْ
َ ‫ ٱﻟ ِﻜﺘ ٰـ‬indicates the Divine
Commandments and Laws given to Moses and written on stone tablets
(Alwâh; cf. 7:145, 150, 154). Furqân َ‫ ﻓُﺮْ ﻗَﺎﻥ‬is anything that makes a
separation or distinction between truth and falsehood. Al-Furqân
َ‫ ْٱﻟﻔُﺮْ ﻗَﺎﻥ‬is another name of the Holy Qur’ân. (25:1). So, here is a
mention of two Books as a means of guidance for Israelites: the
Commandments given to Moses and al-Furqân َ‫ ْٱﻟﻔُﺮْ ﻗَﺎﻥ‬in the form of
the Holy Qur’ân for the Muslims. Another interpretation is that the
commandments given to Moses were Furqân for the Israelites. Al-

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Furqân َ‫ ْٱﻟﻔُﺮْ ﻗَﺎﻥ‬can also be seen as a metaphor whereby the falsehoods

of Pharaoh were separated from the Truth that Moses brought.

‫ﺎﻝ ُﻣﻮ َﺳ ٰﻰ ﻟِﻘَﻮْ ِﻣِۦﻪ ﻳَ ٰـﻘَﻮْ ِﻡ ﺇِﻧﱠ ُﻜ ْﻢ ﻅَﻠَ ْﻤﺘُ ْﻢ ﺃَﻧﻔُ َﺴ ُﻜﻢ ﺑِﭑﺗﱢﺨَ ﺎ ِﺫ ُﻛ ُﻢ ْٱﻟ ِﻌﺠْ َﻞ ﻓَﺘُﻮﺑ ُٓﻮ ۟ﺍ ﺇِﻟَ ٰﻰ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
۟
‫َﺎﺏ َﻋﻠَ ْﻴ ُﻜ ْﻢ ۚ◌ ﺇِﻧ ﱠ ۥﻪُ ﻫُ َﻮ‬
َ ‫ﺎﺭﺋِ ُﻜ ْﻢ ﻓَﺘ‬ِ َ‫ﺎﺭﺋِ ُﻜ ْﻢ ﻓَﭑ ْﻗﺘُﻠُ ٓﻮﺍ ﺃَﻧﻔُ َﺴ ُﻜ ْﻢ َ ٰﺫﻟِ ُﻜ ْﻢ ﺧَ ْﻴ ۭ ٌﺮ ﻟﱠ ُﻜ ْﻢ ِﻋﻨ َﺪ ﺑ‬
ِ َ‫ﺑ‬
‫ﱠﺣﻴ ُﻢ‬
ِ ‫ٱﻟﺘ ﱠﻮﺍﺏُ ٱﻟﺮ‬ ‫ﱠ‬
2:54 Râzî says that the expression faqtulû anfusa-kum ‫ﻓَﭑ ْﻗﺘُﻠُ ٓﻮ ۟ﺍ ﺃَﻧﻔُ َﺴ ُﻜ ْﻢ‬
means to mortify yourselves, or to suppress your desires or your
passions. It can also stand as an injunction to kill there ring-leaders
who misled into cow worship and disorder. Both meanings are to be
adopted here.

َ‫ﺛُ ﱠﻢ ﺑَ َﻌ ْﺜﻨَ ٰـ ُﻜﻢ ﱢﻣ ۢﻦ ﺑَ ْﻌ ِﺪ َﻣﻮْ ﺗِ ُﻜ ْﻢ ﻟَ َﻌﻠ ﱠ ُﻜ ْﻢ ﺗَ ْﺸ ُﻜﺮُﻭﻥ‬.

2:55-56 This reference is to the Exodus of the Israelites from Egypt
and their wandering in the deserts of Sinai for forty years (19:16-17).
Maut ‫ ﻣﻮﺕ‬has a broad meaning: “We give the earth life after its death”
(cf. 57:17; 14:16). Here Maut does not mean the physical death of
Israelites. According to Râghib, the word here means to be deprived
of moral consciousness. Râghib gives several other meanings to this
word. Here, the word Maut is used in the sense of death-like stupor, or
metaphorically, moral death before spiritual life.

◌ۖ ‫َﻭﻅَﻠﱠ ْﻠﻨَﺎ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْٱﻟ َﻐ َﻤﺎ َﻡ َﻭﺃَﻧﺰَ ْﻟﻨَﺎ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْٱﻟ َﻤ ﱠﻦ َﻭٱﻟﺴ ْﱠﻠ َﻮ ٰﻯ‬
2:57 Manna ‫ ْٱﻟ َﻤ ﱠﻦ‬is anything which comes without much effort. Salvâ
‫ ٱﻟﺴ ْﱠﻠ َﻮ ٰﻯ‬indicates an object that brings contentment in a situation of
privation. Salvâ ‫ ٱﻟﺴ ْﱠﻠ َﻮ ٰﻯ‬is also the name of a certain bird resembling
the quail (Tâj). Symbolically, it also refers to a favour or gift as well
as honey or dew (Lisân). According to Zajjâg, salvâ ‫ ٱﻟﺴ ْﱠﻠ َﻮ ٰﻯ‬includes all
those things, which God bestowed on Israelites as gifts during their
time in the wilderness and granted them freely without much exertion
on their part (in Bahr al-Muhît; cf. 7:160).

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‫ﺼﺎﻙَ ْﺍﻟ َﺤ َﺠ َﺮ‬

َ ‫َﻭﺇِ ِﺫ ﺍ ْﺳﺘَ ْﺴﻘَ ٰﻰ ُﻣﻮ َﺳ ٰﻰ ﻟِﻘَﻮْ ِﻣ ِﻪ ﻓَﻘُ ْﻠﻨَﺎﺍﺿْ ِﺮﺏ ﺑﱢ َﻌ‬
2:60 “Smite that particular rock with your staff”‫ﻙ ْﺍﻟ َﺤ َﺠ َﺮ‬ َ ‫ ﺍﺿْ ِﺮﺏ ﺑﱢ َﻌ‬may
َ ‫ﺼﺎ‬
also mean, “Go forth with your people into the rocky desert”. Moses
lived for many years of his life in the desert where he learned to
identify places where water could be found below the sand dunes.
This art of finding water is still known today to Bedouins living in the
Sinai desert. ”Smite that particular rock with your staff” would mean
that God revealed to Moses those specific spots where water was
easily available. The Divine command to Moses of “Go forth with
your people”, the “cleavage of waters of the sea” and the “gushing
forth of springs from rocks” were acts of Divine Intervention, but not
breaches of the laws of nature.

‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ‬

‫ﺼﺎ َﺭ ٰﻯ َﻭﺍﻟﺼﱠﺎﺑِﺌِﻴﻦَ َﻣ ْﻦ ﺁ َﻣﻦَ ﺑِ ﱠ‬ َ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻫَﺎ ُﺩﻭﺍ َﻭﺍﻟﻨﱠ‬
ٌ ْ‫ﺻﺎﻟِﺤًﺎ ﻓَﻠَﻬُ ْﻢ ﺃَﺟْ ُﺮﻫُ ْﻢ ِﻋﻨ َﺪ َﺭﺑﱢ ِﻬ ْﻢ َﻭ َﻻ ﺧَ ﻮ‬
‫ﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ‬ َ ‫ْﺍﻵ ِﺧ ِﺮ َﻭ َﻋ ِﻤ َﻞ‬
َ‫ﻳَﺤْ ﺰَ ﻧُﻮﻥ‬
2:62 The Arabic word for a Jew is yahûdî ‫ﻳﻬﻮﺩﻱ‬. It is derived from
hada ‫ ﻫﺪﺉ‬literally meaning one turned towards the Truth or towards
God with repentance (Lisân; Tâj). A distinction should be made
between yahûd and al-Yahûd. Yahûd are the Jews in a general sense
(3:67), whereas al-Yahûd is refers to a particular category of Jews
(2:120). Both these words are used in the Holy Qur’ân and have
different significance.
َ ‫ﻧﱠ‬. It is derived
The Arabic word for the Christians is Nasârâ ‫ﺼﺎ َﺭ ٰﻯ‬
from nasara ‫ﺼ َﺮ‬
َ ‫ ﻧ‬- to help. Nasârâ were the disciples of Jesus who
sided with him as his and Allâh’s helpers (3:52), they came to be
known as nasârâ. Sâbî ‫ ﺻﺎﺑﻲ‬is one who forsakes his old religion and
adopts a new one, an apostate. In practice, the name was applied to
star worshippers living in Mesopotamia (Mas‘ûdî). Sâbî is the name of
that faith, which is a patchwork of Judaism, Christianity, and
Zoroastrianism (Ibn Kathîr). The term Sâbî is also applied to a proto-

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Christian sect in Babylonia whose beliefs closely resembled those of

St. John the Baptist and his followers, known as al-Mughtasilah.
People who lived near Mosul in Iraq who believed in one God,
claiming to follow the religion of Noah were also called Sâbî (Ibn
Jarîr; Ibn Kathîr). None of the above-mentioned peoples should be
confused with the Sabean of Harran mentioned by some
commentators as people inhabiting ancient Yemen at the time of
Queen Sâbâ (Sheba).
The verse strikes at the Jewish belief in their being the chosen people,
and at the Christians belief in atonement and salvation being
exclusively reserved for members of their religion. Similarly, the
verse does not say that belief in Allâh and in the Hereafter is alone
sufficient for salvation, but puts another condition: that of good deeds
‫ﺻﺎﻟِﺤًﺎ‬
َ ‫ َﻭ َﻋ ِﻤ َﻞ‬. Allâh will reward only deeds of righteousness and piety.

ْ َ‫َﻭﺇِ ْﺫ ﺃ‬
‫ﺧَﺬﻧَﺎ ِﻣﻴﺜَﺎﻗَ ُﻜ ْﻢ َﻭ َﺭﻓَ ْﻌﻨَﺎ ﻓَﻮْ ﻗَ ُﻜ ُﻢ ﱡ‬
‫ﺍﻟﻄﻮ َﺭ‬
2:63 The reference here is to Moses when he retreated to Mount Sinai.
He left his people at the foot of the mountain. The verse tells us that a
Covenant was taken from the Israelites at a time when they were
standing at the foot of the mountain and the mountain was shaken by
an earthquake. The word Raf‘a ‫ ﺭﻓَ َﻊ‬according to the Arabic idiom,
signifies rising in rank (cf. 2:127; 2: 253; 4:158; 6:165; 43:33; Râghib,
Tâj). Mount Sinai was raised in rank relative to other mountains
because of it being the place where Moses received the Divine
Commandments.

ِ َ‫ﺖ ﻓَﻘُ ْﻠﻨَﺎ ﻟَﻬُ ْﻢ ُﻛﻮﻧُﻮﺍ ﻗِ َﺮ َﺩﺓً ﺧ‬

َ‫ﺎﺳﺌِﻴﻦ‬ ِ ‫َﻭﻟَﻘَ ْﺪ َﻋﻠِ ْﻤﺘُ ُﻢ ﺍﻟﱠ ِﺬﻳﻦَ ﺍ ْﻋﺘَﺪَﻭْ ﺍ ِﻣﻨ ُﻜ ْﻢ ﻓِﻲ ﺍﻟ ﱠﺴ ْﺒ‬
2:65 It is wrong to infer from the word “apes” that the profaners of the
Sabbath were in reality transformed into apes. It is simply a parable
similar to that of the donkey in verse 62:5 (Mujâhid bin Jubair).
According to Ibn Jarîr it means, “Only their hearts were transformed,

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 2. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬

not that they were metamorphosed into apes.” Râghib says the verse
relates that Allâh made the profaners ape-like in morality. In Arabic
the endings “ûn” and “în” as in Khâsi’în َ‫ ﺧَﺎ ِﺳﺌِﻴﻦ‬are only added to the
plurals of words that refer to rational beings. Had the Holy Qur’ân
meant to imply their literal transformation into apes, it would have
used the form khâsi’ah ‫ﺧَﺎ ِﺳﺊ‬, not Khâsi’in –like apes. In conformity
with this rule, the qualifying word used here about apes alluded not to
irrational, but to rational beings, or those people that had developed
the character of apes. Even in the root meaning of the word Qiradah
‫ ﻗِ َﺮ َﺩ‬there is a sense of abjectness and humiliation. Qirada ‫ ﻗِ َﺮ َﺩ‬means to
cleave to the ground, or to lie in the dust. Aqrada ‫ ﺃﻗ َﺮ َﺩ‬means to be or
become abject or mean. Certain of these traits are conspicuous in
particular animals, and these traits cannot be fully described unless the
animal to which they are known to belong is expressly named (cf.
4:47; 5:60). Ibn Kathîr says that Allâh used such expressions
figuratively.

‫ﷲَ ﻳَﺄْ ُﻣ ُﺮ ُﻛ ْﻢ ﺃَﻥ ﺗ َْﺬﺑَﺤُﻮﺍ ﺑَﻘَ َﺮﺓً ۖ◌ ﻗَﺎﻟُﻮﺍ ﺃَﺗَﺘﱠ ِﺨ ُﺬﻧَﺎ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
‫ﺎﻝ ُﻣﻮ َﺳ ٰﻰ ﻟِﻘَﻮْ ِﻣ ِﻪ ﺇِ ﱠﻥ ﱠ‬
◌ۖ ‫ﻫُ ُﺰ ًﻭﺍ‬
2:67 Although the act of calf-worship mentioned in 2:51 had been
prohibited, veneration for the cow lingered on in the hearts of the
Israelites. This was a cultural habit adopted after centuries of slavery
under the Pharaohs of Egypt. Here, they were ordered to slaughter
such a cow that was an object of veneration and eradicate the thoughts
of cow-worship. This is an allusion to the command to give up idol
worshipping in any form.

‫ﺍﺭ ْﺃﺗُ ْﻢ ﻓِﻴﻬَﺎ‬

َ ‫َﻭﺇِ ْﺫ ﻗَﺘ َْﻠﺘُ ْﻢ ﻧَ ْﻔﺴًﺎ ﻓَﺎ ﱠﺩ‬
2:72 The Holy Qur’ân has not named the person to be slain. The
generality of this account of the incident is an indication that it refers
to some well-known event in history. The incident in this verse most
probably refers to Jesus and the efforts made by Jews of his time to
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kill him: Qatal-tum ‫ ﻗَﺘ َْﻠﺘُ ْﻢ‬meaning you killed. According to the Jewish
tradition, they killed Jesus by putting him on the cross. However,
Qatal-tum also means to seek, attempt, claim or to make up ones mind
to kill (cf. 40:28; Tâj). There is a well-known Arabic idiom: Idza ma
mâta maitun ‫ﻣﻴﺖ‬ ٌ ‫ ﺇﺫﺍﻣﺎ ﻣﺎﺕ‬-“when a dead man dies”. Here the word
“dead” in reality does not signify a dead man but one who is about to
die (Lisân), similar to the expression dead man walking in reference to
death row inmates before the execution in the English language. The
expression Qatal-tum is used here because the Jews asserted that they
had killed Jesus, son of Mary (4:157). It can also mean that a plan and
or attempt was made to kill him. Thus the verse refers to the bringing
forth of that which they were hiding. This was a case of giving life to
the nearly dead as mentioned in the next verse: ‫ﷲُ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ‬
‫ﻚ ﻳُﺤْ ﻴِﻲ ﱠ‬
َ ِ‫ َﻛ َﺬﻟ‬, for
Jesus, being unconscious, appeared to be dead to the onlookers. This
inference becomes stronger when we compare the incidents narrated
here with the same incidents as narrated in 4:157. In that verse, the
word nafsan ً‫( ﻧﻔﺲ‬the indefinite form of which is nakira ‫)ﻧ ِﻜ َﺮ‬, refers to
an important personage (Sibwaih). In one explanation of this verse, a
story was circulated that a murdered person was restored to life after
Jews were commanded to strike his dead corpse with flesh of the
sacrificed cow. This explanation has no basis in any book of
Traditions or any other serious source. This story also lacks sense and
is devoid of any moral teaching. It also contradicts the law laid down
by Allâh as expounded in 21:95 and 23:99-100: that no dead person
can come to life again.

‫ﻖ ﱢﻣ ْﻨﻬُ ْﻢ ﻳَ ْﺴ َﻤﻌُﻮﻥَ َﻛ َﻼ َﻡ ﱠ‬
‫ﷲِ ﺛُ ﱠﻢ‬ ْ ‫ﺃَﻓَﺘ‬
ٌ ‫َﻄ َﻤﻌُﻮﻥَ ﺃَﻥ ﻳ ُْﺆ ِﻣﻨُﻮﺍ ﻟَ ُﻜ ْﻢ َﻭﻗَ ْﺪ َﻛﺎﻥَ ﻓَ ِﺮﻳ‬
َ‫ﻳ َُﺤﺮﱢ ﻓُﻮﻧَﻪُ ِﻣﻦ ﺑَ ْﻌ ِﺪ َﻣﺎ َﻋﻘَﻠُﻮﻩُ َﻭﻫُ ْﻢ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬
2:75 Here the Israelites are accused of not having preserved the purity
of their scripture. In Jeremiah we read, “Ye have perverted the words
of the living God” (Jeremiah 23.26).

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 2. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬

ْ َ‫َﻭﺇِ ْﺫ ﺃ‬
ِ َ‫ﺧَﺬﻧَﺎ ِﻣﻴﺜَﺎﻗَ ُﻜ ْﻢ َﻻ ﺗَ ْﺴﻔِ ُﻜﻮﻥَ ِﺩ َﻣﺎ َء ُﻛ ْﻢ َﻭ َﻻ ﺗُ ْﺨ ِﺮﺟُﻮﻥَ ﺃَﻧﻔُ َﺴ ُﻜﻢ ﱢﻣﻦ ِﺩﻳ‬
‫ﺎﺭ ُﻛ ْﻢ ﺛُ ﱠﻢ‬
َ‫ﺃَ ْﻗ َﺮﺭْ ﺗُ ْﻢ َﻭﺃَﻧﺘُ ْﻢ ﺗَ ْﺸﻬَ ُﺪﻭﻥ‬
2:84-85 The previous verse is a reminder of the covenant with the
Israelites, and speaks of the covenant with the Muslims, that they
“shall not shed each others blood and shall not expel people from their
homes.” The verse also refers to the written treaty of peace with the
Jews of Madînah (Ishâq). The change of tense from the past to the
optative in 2:85 is an allusion to the attempts by some Jews in
Madinah to break this treaty and conspire with the Makkan enemies of
the Muslims (Râzî).

ِ ‫ُﻭﺡ ْﺍﻟﻘُ ُﺪ‬

‫ﺱ‬ ِ ‫َﻭﺁﺗَ ْﻴﻨَﺎ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ ْﺍﻟﺒَﻴﱢﻨَﺎ‬
ِ ‫ﺕ َﻭﺃَﻳﱠ ْﺪﻧَﺎﻩُ ﺑِﺮ‬
2:87 “We gave Jesus, son of Mary, clear arguments and strengthened
him with blessed Revelation”. Rûh al-Quds ‫ُﺱ‬ ِ ‫ُﻭﺡ ْﺍﻟﻘُﺪ‬
ِ ‫ ﺭ‬is the blessed
Word, or the blessed Divine Revelation, and not the holy ghost of the
Christian faith. Muslim scholars usually translate the word as Holy
Spirit. Even then, the term is not the same as that third of the Trinity
(4:171). Rûh ‫ ﺭ ُﻭﺡ‬is derived from râha ‫ﺭﺍﺡ‬. It means to go or to do a
thing in the evening. Turîhûna means to bring home in the evening
(16:6). Rûh is like the term râhat ‫ﺭﺍﺣﺖ‬, meaning rest from grief,
fatigue and sadness. Other related words include raihân ‫ ﺭﻳﺤﺎﻥ‬-
Fragrant flowery plants; rawâhun ‫ ﺭﻭﺍ ٌﺡ‬- a blowing wind in the
afternoon, and also an evening journey; rîhun ‫ ﺭﻳﺢ‬is wind, power,
dominance, conquest, strength, victory, a good and pure thing, mercy
or aid for an enemy (Tâj, Lisân, Lane). When it is used in the singular,
it generally signifies Divine punishment as in 17:69; 54:19; 69:6; but
when it is used as plural riyâh ‫ﺭﻳﺎﺡ‬, it generally signifies Divine
blessing, as in 27:63. The word Rûh ‫ ﺭﻭﺡ‬in the sense of the breath of
life, a life giving and soothing mercy, is often used in the Holy Qur’ân
to indicate Divine Revelation as it gives succor and strength to the
heart of the recipient, and hope to humanity. Rûh can also be
translated as the breath of life, the soul, spirit, inspiration (19:17),
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revelation, essence, joy and happiness, mercy, the life-giving words of

Allâh, the Prophets divine message (because of its life-giving
qualities), angels and the Archangel Gabriel.
It was through the function of Rûh al-Quds ‫( ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬Gabriel) that the
Holy Qur’ân was revealed to the Holy Prophet (pbuh) and it was also
the Archangel Gabriel who was the medium of Revelation for Jesus
and others. It is through this function that the Prophets are protected
from the onslaughts of their enemies (cf. 2:98). It was through this
Divine Law that Jesus was protected from the plan to kill him
(cf.:16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22;
26:193; 4:171).

‫ﺐ‬ َ ‫ﺐ َﻋﻠَ ٰﻰ ﻏ‬
ٍ ‫َﻀ‬ َ ‫ﻓَﺒَﺎ ُءﻭﺍ ﺑِﻐ‬
ٍ ‫َﻀ‬
2:90 “They incurred displeasure after displeasure”. The repetition
refers to two refusals by the Jews: the refusal to accept Jesus and the
refusal to accept the Holy Prophet (pbuh). The displeasure is due to
their rejection of that source of guidance (The Holy Qur’ân), which
Allâh has revealed, and their begrudging the fact that Allâh has sent
down His Grace on such of His servants who did not belong to their
faith.

‫ﺎﺱ ﻓَﺘَ َﻤﻨ ﱠ ُﻮﺍ‬ ِ ‫ﺼﺔً ﱢﻣﻦ ُﺩ‬

ِ ‫ﻭﻥ ﺍﻟﻨ ﱠ‬ ‫َﺖ ﻟَ ُﻜ ُﻢ ﺍﻟ ﱠﺪﺍ ُﺭ ْﺍﻵ ِﺧ َﺮﺓُ ِﻋﻨ َﺪ ﱠ‬
َ ِ‫ﷲِ ﺧَ ﺎﻟ‬ ْ ‫ﻗُﻞْ ﺇِﻥ َﻛﺎﻧ‬
َ ‫ْﺍﻟ َﻤﻮْ ﺕَ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬
َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬
2:94 Fa-Tamannu al-Mauta َ‫ ﻓَﺘَ َﻤﻨﱠ ُﻮﺍ ْﺍﻟ َﻤﻮْ ﺕ‬- to invoke death, or to wish
for death. The phrase has two possible meanings: either the Jews
started by praying for the death of the Holy Prophet (pbuh), after
which the challenge was to wait and see if their Prayers had been
heard by Allâh, or that they prepared for a fight, as the word Maut ‫ﻣﻮﺕ‬
also means “war” or “fight” (cf. 3:143). Tamannu al-Mauta َ‫ﻓَﺘَ َﻤﻨﱠ ُﻮﺍ ْﺍﻟ َﻤﻮْ ﺕ‬
does not necessarily mean to wish for physical death. According to

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Râghib, the word is also used in the sense of the deprivation of moral
consciousness or moral death.

َ‫ﷲَ َﻋ ُﺪ ﱞﻭ ﻟﱢ ْﻠ َﻜﺎﻓِ ِﺮﻳﻦ‬

‫ﺎﻝ ﻓَﺈ ِ ﱠﻥ ﱠ‬ َ ‫َﻣﻦ َﻛﺎﻥَ َﻋ ُﺪ ًّﻭﺍ ﱢ ﱠ¶ِ َﻭ َﻣ َﻼﺋِ َﻜﺘِ ِﻪ َﻭ ُﺭ ُﺳﻠِ ِﻪ َﻭ ِﺟﺒ ِْﺮ‬
َ ‫ﻳﻞ َﻭ ِﻣﻴ َﻜ‬
2:98 Malâ’ik ‫ﻚ‬ َ ِ‫( َﻣ َﻼﺋ‬plu. Angels) are part of the systems through
which Allâh executes His Will, both in the physical and the spiritual
worlds. They are message bearers and agents of the All-Mighty King
(Mâlik), not ghosts or spirits, but symbols of some Divine Laws we
are unaware of it. In the physical world they are the medium, which
form a link in a chain of laws governing nature. The Arch-Angel
Mîkâla ‫ ِﻣﻴ َﻜﺎ َﻝ‬or Michael is the highest in rank in the realm of elements
and of bodies. In the spiritual world, the Archangel Gabriel ‫ِﺟﺒ ِْﺮﻳ َﻞ‬
occupies the highest rank (2:97). The inspiration people receive to do
righteous deeds and the inner impulse people experience that moves
their minds to do good and shun evil, are the works of Gabriel. Belief
in angels means turning a good thought into action. By ignoring this
thought, a person loses the chance to do good, and by repeatedly
ignoring such impulses and thoughts, the person moves away from the
path of virtue. Therefore, belief in angels is an essential part of the
Islamic religion. The enemy of Gabriel would refer to rejecters
(disbelievers) of the Divine Revelations.

ِ َ‫ﺕ ۖ◌ َﻭ َﻣﺎ ﻳَ ْﻜﻔُ ُﺮ ﺑِﻬَﺎ ﺇِ ﱠﻻ ْﺍﻟﻔ‬

َ‫ﺎﺳﻘُﻮﻥ‬ ٍ ‫َﻭﻟَﻘَ ْﺪ ﺃَﻧﺰَ ْﻟﻨَﺎ ﺇِﻟَ ْﻴﻚَ ﺁﻳَﺎ‬
ٍ ‫ﺕ ﺑَﻴﱢﻨَﺎ‬
2:99 Certain Jews of the Post-Talmudic era insisted that the promised
Prophet should bring them an offering to be burnt at the altar, and that
he should be an Israelite and revive the Israelite law. The Holy Qur’ân
answers this objection by saying that a burnt offering is not a criterion
for verifying the truth of a Prophet, as it can easily be done by an
impostor. The actual criteria stipulated that the promised Prophet
should bring a Book, which is full of wisdom (Bayyinah ‫ )ﺑﻴٌﻨﺔ‬in the
form of a Glorious Scripture that establishes the truth of the claimant
of prophethood.

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‫ﻖ ﱢﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ‬ ٌ ‫ﻕ ﻟﱢ َﻤﺎ َﻣ َﻌﻬُ ْﻢ ﻧَﺒَ َﺬ ﻓَ ِﺮﻳ‬

ٌ ‫ﺼ ﱢﺪ‬ ‫َﻭﻟَ ﱠﻤﺎ َﺟﺎ َءﻫُ ْﻢ َﺭﺳُﻮ ٌﻝ ﱢﻣ ْﻦ ِﻋﻨ ِﺪ ﱠ‬
َ ‫ﷲِ ُﻣ‬
َ‫ُﻮﺭ ِﻫ ْﻢ َﻛﺄَﻧﱠﻬُ ْﻢ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬
ِ ‫ﷲِ َﻭ َﺭﺍ َء ﻅُﻬ‬‫َﺎﺏ ﱠ‬ َ ‫َﺎﺏ ِﻛﺘ‬َ ‫ْﺍﻟ ِﻜﺘ‬
2:101 The Israelites had pledged to their own Prophets that they
would accept the Prophet who was to appear from among their
brethren. Now when the Prophet has come with an illuminating Book,
they reject and break their covenant. This commitment finds mention
in their own Book. Kitâb-Allâh ‫ﷲ‬ ‫َﺎﺏ ﱠ‬
َ ‫ ِﻛﺘ‬- the Book of Allâh - refers to
their own Book, the Torah and not to the Holy Qur’ân.

ُ ‫ﻴﻦ َﻋﻠَ ٰﻰ ُﻣ ْﻠ ِﻚ ُﺳﻠَ ْﻴ َﻤﺎﻥَ ۖ◌ َﻭ َﻣﺎ َﻛﻔَ َﺮ ُﺳﻠَ ْﻴ َﻤ‬

‫ﺎﻥ َﻭﻟَ ٰـ ِﻜ ﱠﻦ‬ ُ ‫ﺎﻁ‬ ِ َ‫َﻭﺍﺗﱠﺒَﻌُﻮﺍ َﻣﺎ ﺗَ ْﺘﻠُﻮ ﺍﻟ ﱠﺸﻴ‬
‫ﻧﺰ َﻝ َﻋﻠَﻰ ْﺍﻟ َﻤﻠَ َﻜﻴ ِْﻦ ﺑِﺒَﺎﺑِ َﻞ‬ ُ َ ‫ﺎﻁﻴﻦَ َﻛﻔَﺮُﻭﺍ ﻳُ َﻌﻠﱢ ُﻤﻮﻥَ ﺍﻟﻨﱠ‬ ِ َ‫ﺍﻟ ﱠﺸﻴ‬
ِ ‫ﺎﺱ ﺍﻟﺴﱢﺤْ َﺮ َﻭ َﻣﺎ ﺃ‬
‫ﻮﻻ ﺇِﻧﱠ َﻤﺎ ﻧَﺤْ ُﻦ ﻓِ ْﺘﻨَﺔٌ ﻓَ َﻼ‬ َ ُ‫ﺎﻥ ِﻣ ْﻦ ﺃَ َﺣ ٍﺪ َﺣﺘ ﱠ ٰﻰ ﻳَﻘ‬ ِ ‫ﻫَﺎ ُﺭﻭﺕَ َﻭ َﻣﺎ ُﺭﻭﺕَ ۚ◌ َﻭ َﻣﺎ ﻳُ َﻌﻠﱢ َﻤ‬
ْ‫ﺗَ ْﻜﻔُﺮ‬
2:102 Tatlû ‫ ﺗَ ْﺘﻠُﻮ‬is derived from talâ ‫ﺗﻠﺊ‬, which means to follow or to
recite (cf. 19:73; Râghib). The Holy Qur’ân says, ‫“– َﻭ ْﺍﻟﻘَ َﻤ ِﺮ ﺇِ َﺫﺍ ﺗ ََﻼﻫَﺎ‬By
the moon when it follows the sun” (91:2). The word ‘alâ ‫ ﻋﻠﺊ‬gives the
impression of fî ‫“ – ﻓﺊ‬in”, during or against (Mughnî). Shayâtîn ‫ﺷﻴﺎﻁﻴﻦ‬
(plural) refers to rebels, rebellious ring leaders; here in this verse
Shayâtîn are those rebellious ringleaders who conspired against
Solomon (cf. 2:14; 2:36; Râzî, see also Bahr al-Muhît). Siher ‫ ﺳﺤﺮ‬is
falsehood and deception. Siher al-fidzdzatah ‫ ﺳﺤﺮ ﺍﻟﻔِﻀٌﺔ‬would mean
that he coated a piece of silver so as to make it look like gold. Siher
also refers to the action underlying a cause which is not visible,
presenting falsehood in the form of truth, a crafty device, or mischief
(Lisân, Tâj). Hârût َ‫ ﻫَﺎﺭُﻭﺕ‬and Mârût َ‫ َﻣﺎﺭُﻭﺕ‬are descriptive names.
Hârût is one who tears, and Mârût is one who breaks (Lisân). These
descriptive names signify that the object of these Holy persons was to
tear asunder and break the grandeur and power of certain rebellious
peoples against Solomon. The word “angels”, as applied to Hârût and
Mârût is also figurative, and signifies holy men of knowledge,
wisdom and power (Baidzawî, Râzî). The Holy Qur’ân refers to

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Joseph, “He is but a gracious angel” (12:31). Thus, in the present

verse, al-Malakain ‫ ْﺍﻟ َﻤﻠَ َﻜﻴ ِْﻦ‬refers to two men with wisdom, knowledge,
power and insight, whose mission was to tear asunder and break the
glory of the Babylonian empire. Ibn ‘Abbâs says they were the
Prophets Haggi and Zachariah, the son of Iddo (Ezra 5:1).
In the days of Solomon, certain members of the Jewish community
became rebels, plotting and inciting against Solomon. In these plots,
secret signs and symbols were used (1 Kings. 11.1-6;14,23,26,29-32;
11 Chron. 10.2-4; 11.15). Similar tactics were repeated in the days
when King Nebuchadnezzar took Israelites into Babylon as captives
(cf. 17:5). When Cyrus, King of Media and Persia (Dhul Qarnain
18:83) rose to power, the Israelites entered into a secret agreement
with him and facilitated his conquest of Babylon. In return for this
service, Cyrus not only allowed them to return to Palestine, but also
helped them in rebuilding their temple in Jerusalem (cf. 17:6). The
efforts of the Jews on these two occasions met with two different
results. In the days of Solomon, they conspired against a Prophet of
God, and they failed. On the second occasion however, they were on
the side of the righteous (Cyrus or Dhul Qarnain of Persia; 18:83) and
were successful.
This verse clearly refers to Jewish secret societies, their conspiracies,
and their secret signs and symbols (cf. 58:7-8). When the Jews of
Madînah saw that the power of Islam was steadily expanding and that
not only the opposition from the Arabs, but also their own efforts to
check the progress of the new religion had failed, they resorted to a
variety of occult evils and took the matter to the secret councils. Their
behaviour was the same as in the time of Solomon and during the
period of their captivity in Babylon.
At the time of the Holy Prophet (pbuh), the Israelites were already
opposed to the Roman Empire and were looking for support from the
Persians, where their co-religionists enjoyed considerable influence in
the court of the Persian King Chusro II. They incited the Persian King
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against the Holy Prophet (pbuh). Because of their intrigues, Chusro II

issued orders to the Governor of Yemen, Bahdzân, to send to him the
“Arabian claimant” as a captive. It is to these efforts of the Jews that
the Holy Qur’ân alludes in the verse under consideration.
The verse also contains a warning to future Muslim leaders that there
may be such groups in their own time who will be resorting to the
same tactics, which the Jews adopted at the time of Solomon.
However, in the words of the Holy Qur’ân, “Yet they would not harm
anyone” by this practice as they could not harm Solomon. The
condition is that the Muslim leader should be just and righteous as
Solomon.

‫ﻀﺎﺭﱢﻳﻦَ ﺑِ ِﻪ‬ َ ِ‫ﻓَﻴَﺘَ َﻌﻠﱠ ُﻤﻮﻥَ ِﻣ ْﻨﻬُ َﻤﺎ َﻣﺎ ﻳُﻔَﺮﱢ ﻗُﻮﻥَ ﺑِ ِﻪ ﺑَ ْﻴﻦَ ْﺍﻟ َﻤﺮْ ِء َﻭﺯَ ﻭْ ِﺟ ِﻪ ۚ◌ َﻭ َﻣﺎ ﻫُﻢ ﺑ‬
‫ﷲِ ۚ◌ َﻭﻳَﺘَ َﻌﻠ ﱠ ُﻤﻮﻥَ َﻣﺎ ﻳَﻀُﺮﱡ ﻫُ ْﻢ َﻭ َﻻ ﻳَﻨﻔَ ُﻌﻬُ ْﻢ ۚ◌ َﻭﻟَﻘَ ْﺪ َﻋﻠِ ُﻤﻮﺍ‬ ‫ِﻣ ْﻦ ﺃَ َﺣ ٍﺪ ﺇِ ﱠﻻ ﺑِﺈ ِ ْﺫ ِﻥ ﱠ‬
ْ‫ﺲ َﻣﺎ َﺷ َﺮﻭْ ﺍ ﺑِ ِﻪ ﺃَﻧﻔُ َﺴﻬُ ْﻢ ۚ◌ ﻟَﻮ‬ َ ‫ﻕ ۚ◌ َﻭﻟَﺒِ ْﺌ‬ ٍ ‫ﺧَﻼ‬ َ ‫ﻟَ َﻤ ِﻦ ﺍ ْﺷﺘ ََﺮﺍﻩُ َﻣﺎ ﻟَﻪُ ﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ ِﻣ ْﻦ‬
َ‫َﻛﺎﻧُﻮﺍ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬
The verse continues to reveal that Jews “are teaching things that
would harm them and do them no good”. In the concluding portion of
the verse it is said, “They do it though they know very well that he
who adopts this course will have no share of good in the Hereafter”.
The mention in the verse, “So they [Hârût and Mârût] learnt from
them [the Jews] that teaching by which they made a distinction
between a man and his wife “refers to the membership of the secret
societies available exclusively to males. The same theme is mentioned
in 58:8-10 in more detail, along with an ethical code in verse 58:10.
This episode of Israelite history is mentioned again in verses 17:5-8
with a warning for the Muslims that the same or similar could also
happen to them. The verse 17:8 gives hope to the Israelites for the
future.
In attempts to explain this verse, many legends have arisen without
being sanctioned either by the Holy Qur’ân or the sayings of the Holy

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Prophet (pbuh). One of these legends is the story of two rebellious

angels hanging by their feet with their heads downward in a well of
Babel. It would be quite wrong to interpret the verse based on these
myths without substance (Râzî, see also Bahr-al-Muhît).

◌ۗ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗَﻘُﻮﻟُﻮﺍ َﺭﺍ ِﻋﻨَﺎ َﻭﻗُﻮﻟُﻮﺍ ﺍﻧﻈُﺮْ ﻧَﺎ َﻭﺍ ْﺳ َﻤﻌُﻮﺍ‬
2:104 Râ‘ina ‫ َﺭﺍ ِﻋﻨَﺎ‬was used by the Muslims for the Holy Prophet
(pbuh) to say, “please listen to us, be attentive to us”. Râina is a
compound word of Râ‘ ‫ﺍﻉ‬ ِ ‫ َﺭ‬and nâ ‫ ﻧَﺎ‬is a pronoun meaning “us”. This
word was pronounced by the Israelites with a twist of the tongue that
gave it an insulting meaning. Therefore an unambiguous word
Unzurnâ ‫ ﺍﻧﻈُﺮْ ﻧَﺎ‬with the same meaning of, “please listen to us, look to
us, have regard for us”, without any pejorative overtones was
suggested. The general lesson imparted is to beware of others using
words that sound outwardly complimentary, but have a hidden barb in
them.
After describing the intrigues and secret plots of certain Jewish tribes,
the Holy Qur’ân then shows the machinations to which they resorted
in order to deprecate the Holy Prophet (pbuh) and how their enmity
towards him affected their observation of even the ordinary rules of
decency; for instance, their ruse of addressing the Holy Prophet
(pbuh) with words out of harmony with the spirit of discipline and
respect, or that bore a twofold sense, one good and another bad. The
verse contains one of the many moral injunctions laid down in the
Qur’ân.

‫ﺏ َﻭ َﻻ ْﺍﻟ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦَ ﺃَﻥ ﻳُﻨَ ﱠﺰ َﻝ َﻋﻠَ ْﻴ ُﻜﻢ ﱢﻣ ْﻦ‬

ِ ‫ﱠﻣﺎ ﻳَ َﻮ ﱡﺩ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ِﻣ ْﻦ ﺃَ ْﻫ ِﻞ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﷲُ ُﺫﻭ ْﺍﻟﻔَﻀْ ِﻞ ْﺍﻟ َﻌ ِﻈ ِﻴﻢ‬ ‫ﷲُ ﻳَ ْﺨﺘَﺺﱡ ﺑِ َﺮﺣْ َﻤﺘِ ِﻪ َﻣﻦ ﻳَ َﺸﺎ ُء ۚ◌ َﻭ ﱠ‬ ‫ﺧَ ﻴ ٍْﺮ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ ۗ◌ َﻭ ﱠ‬
2:105 This verse is an introduction to a new theme, the transfer of
prophethood from the House of Isaac to that of Ismâ‘îl (continuation
in 2:124-129). The two previous sections dealt with a particular

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Israelite objection to the revelation of the Prophet: “Why a new

revelation was sent down to Muhammad (pbuh) and why a new law
promulgated in the presence of Mosaic Law “and their claim, “Our
hearts are storehouses of Knowledge; we do not need any new book”
(2:188). The answer is given partly in this verse, and partly in the
verse following it.
Previous scriptures contained two kinds of commandments: firstly,
those, that owing to the changed conditions of the world and
universality of the new revelation, required abrogation. Secondly, it
refers to those containing eternal truths that did not require abrogation.
It is a fact that there are many similarities between the Holy Qur’ân
and Torah: hence the words “the like of it”.

ِ ْ‫ﻨﺴﻬَﺎ ﻧَﺄ‬
◌ۗ ‫ﺕ ﺑِﺨَ ﻴ ٍْﺮ ﱢﻣ ْﻨﻬَﺎ ﺃَﻭْ ِﻣ ْﺜﻠِﻬَﺎ‬ ِ ُ‫َﻣﺎ ﻧَﻨ َﺴ ْﺦ ِﻣ ْﻦ ﺁﻳَ ٍﺔ ﺃَﻭْ ﻧ‬
2:106 Nansakh ‫ ﻧَﻨ َﺴ ْﺦ‬- “We abrogate” relates to the word Khairin ‫ َﺧﻴْﺮ‬-
“one better”, and the word Nunsiha ‫ ﻧُﻨ ِﺴﻬَﺎ‬- “We abandon”, relates to
the word Mithliha ‫“ ِﻣ ْﺜﻠِﻬَﺎ‬the like of it”. The implication is that when
Allâh abrogates with the passage of time and evolution in human
intellect and societies a certain message, He brings a better one in its
place. When He abandons a message, He resuscitates it in another
form, more suited to that particular time and age. In this verse an
argument has been brought forth in support of the fact that Qur’ânic
revelation abrogates the previous revelations and is in reply to the
Jewish objection raised in the previous verse.
The abrogation of some of the Qur’ânic verses themselves, though a
completely erroneous notion, is due to a misconception concerning the
word âyât ‫ ﺃﻳﺎﺓ‬occurring in the verse. There is no doubt the word âyât
(messages) in this verse is also used to denote verses of the Holy
Qur’ân, as every verse contains a message. However, in this context
this meaning is not applicable. In both the preceding and the following
verses, a reference is made to the people of the Scripture and their
jealousy of the new message. This shows that the word Âyât - the
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message spoken of in this verse as being abrogated, refers to the

previous messages received by the Jews and others. Allâh therefore
abrogated a portion of the previous Commandments, substituting them
with new and better ones in accordance with the needs, changed
conditions and the demands of the new social life of the people. This
is the true meaning, which is consistent with the context.
Among commentators who uphold the incorrect view that some verses
of the Holy Qur’ân were abrogated there is disagreement as to the
verses and their number that are said to have been abrogated.
According to some, not more than five verses have been abrogated
(Shah Walîullah), others estimate the number to be as much as five
hundred. Where one commentator considers a certain verse to be
abrogated, another calls this an erroneous view, demonstrating that
any discussion of such abrogation is simply a matter of conjecture.
The fact is that at the root of the so-called “doctrine of abrogation”
lies the inability of some of the commentators to reconcile one
Qur’ânic passage with another. The Holy Qur’ân says: َ‫ﺃَﻓَ َﻼ ﻳَﺘَ َﺪﺑﱠﺮُﻭﻥ‬
‫ﺍﺧﺘِ َﻼﻓًﺎ َﻛﺜِﻴﺮًﺍ‬ ‫“ ْﺍﻟﻘُﺮْ ﺁﻥَ ۚ◌ َﻭﻟَﻮْ َﻛﺎﻥَ ِﻣ ْﻦ ِﻋﻨ ِﺪ َﻏﻴ ِْﺮ ﱠ‬Why do they not
ْ ‫ﷲِ ﻟَ َﻮ َﺟﺪُﻭﺍ ﻓِﻴ ِﻪ‬
ponder over the Qur’ân? Had it been from anyone other them Allâh,
they would surely have found therein a good deal of inconsistency”
(4:82). Their solution to the difficulty of not understanding the
message of a verse is to declare that one of the verses in question had
been abrogated. This procedure is arbitrary, and explains why there is
no unanimity among the upholders of the doctrine of abrogation. This
verse of the Holy Qur’ân when correctly understood, refutes the idea
of abrogation.
The difficulty in interpreting this verse lies in the misunderstanding of
the word âyât. The word âyât is in common use throughout the verses
of the Holy Qur’ân, and many interpreters identify this word with the
verses of the Holy Qur’ân. The difficulty disappears if the meaning of
the word âyât is understood correctly. Âyât is the plural form of âyt,
which means a sign, an apparent sign, mark, indication, message,

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evidence, proof, miracle, or communication (cf. 42:29; 42:32; 43:46).

The same word is used to refer to the verses of the previous scriptures.
Literally, âyat refers to a monument or a lofty building that should
acquire renown as a sign of its greatness. It signifies any apparent
thing, inseparable from another thing not equally apparent, so that
when one perceives the former, one perceives the other which cannot
be perceived by itself, e.g. ‫ ;ﺧﺮﺝ ﺍﻟﻘﻮﻡ ﺑﺂﻳﺘﻬﻢ‬Râghib; Lane)
The word in this plural form has been used in the Holy Qur’ân as
many as 287 times with all those meanings mentioned above in
different contexts. The difficulty arises when we limit the meaning of
this word to the “verses of the Holy Qur’ân”. If we read the verse in
conjunction with the context, it becomes clear that those who are
addressed here are the Jews who refused to accept any revelation that
might supersede that of the Torah and that was not granted to an
Israelite (cf. 2:91). Their objection was, “Why was another message
sent down to Muhammad (pbuh) and why was a law containing new
commandments promulgated in the place of the older Mosaic Law?”
The answer is given in this verse. If read in this context, the
abrogation relates to the former Divine messages and not to any part
of the Holy Qur’ân itself. An limited teaching with a confined mission
must give way to a superior and complete Book with a universal
mission.

◌ۗ ‫ﺃَ ْﻡ ﺗُ ِﺮﻳ ُﺪﻭﻥَ ﺃَﻥ ﺗَﺴْﺄَﻟُﻮﺍ َﺭﺳُﻮﻟَ ُﻜ ْﻢ َﻛ َﻤﺎ ُﺳﺌِ َﻞ ُﻣﻮ َﺳ ٰﻰ ِﻣﻦ ﻗَ ْﺒ ُﻞ‬
2:108 The Jews are addressed here again; the verse mentions another
artifice that the “disbelievers among the people of the Scripture
“employed to pervert the mission of Allâh. They asked the Holy
Prophet (pbuh) absurd questions as they did with Moses. Their
objective was that the dignity of faith should suffer and that “their
hearts might gradually become estranged from the faith and give way
to doubt.”

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ْ‫َﺼﺎ َﺭ ٰﻯ ۗ◌ ﺗِ ْﻠﻚَ ﺃَ َﻣﺎﻧِﻴﱡﻬُ ْﻢ ۗ◌ ﻗُﻞ‬َ ‫َﻭﻗَﺎﻟُﻮﺍ ﻟَﻦ ﻳَ ْﺪ ُﺧ َﻞ ْﺍﻟ َﺠﻨﱠﺔَ ﺇِ ﱠﻻ َﻣﻦ َﻛﺎﻥَ ﻫُﻮﺩًﺍ ﺃَﻭْ ﻧ‬
َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬َ ‫ﻫَﺎﺗُﻮﺍ ﺑُﺮْ ﻫَﺎﻧَ ُﻜ ْﻢ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬
2:111 Another moral code laid down in the Holy Qur’ân is contained
here, namely that the followers of a particular religion should not look
down upon the beliefs of others. When applied to Muslims, it would
mean that one school of thought, Sunnî, Shî‘a, Hanafî, Mâlakî,
Hanbalî etc. should not boast about or claim exclusivity as being the
best qualified to receive the Grace of Lord or to enter Paradise.

◌ۚ ‫ﷲِ ﺃَﻥ ﻳ ُْﺬ َﻛ َﺮ ﻓِﻴﻬَﺎ ﺍ ْﺳ ُﻤﻪُ َﻭ َﺳ َﻌ ٰﻰ ﻓِﻲ ﺧَ َﺮﺍﺑِﻬَﺎ‬

‫ﺎﺟ َﺪ ﱠ‬ ْ َ‫َﻭ َﻣ ْﻦ ﺃ‬
ِ ‫ﻅﻠَ ُﻢ ِﻣ ﱠﻤﻦ ﱠﻣﻨَ َﻊ َﻣ َﺴ‬
‫ﻱ‬ٌ ‫ﺃُﻭﻟَ ٰـﺌِﻚَ َﻣﺎ َﻛﺎﻥَ ﻟَﻬُ ْﻢ ﺃَﻥ ﻳَ ْﺪ ُﺧﻠُﻮﻫَﺎ ﺇِ ﱠﻻ ﺧَﺎﺋِﻔِﻴﻦَ ۚ◌ ﻟَﻬُ ْﻢ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ِﺧ ْﺰ‬
2:114 The verse predicts disgrace for those who prohibit the name of
Allâh from being extolled in the houses of worship and who strive for
their desolation. Houses of worship ِ‫ﷲ‬ ‫ َﻣ َﺴﺎ ِﺟ َﺪ ﱠ‬include churches,
synagogues, temples and mosques (cf. 22:40). This verse is a warning
to Muslims, where one school of thought prohibits the entry of the
members of another school of thought in their respective mosques. Up
to the twelfth century, no distinction was made between different
mosques, whether a Shîa mosque, a Sunnî mosque, or a Hanafî
mosque. The more the practice of distinction emerged, the more
disgrace the Muslims experienced at the hands of their enemies. It is a
well-known fact that when a delegate of Christians arrived in
Madînah, the Holy Prophet (pbuh) allowed them to use the mosque in
Madînah for their worship.

‫ﺍﺳ ٌﻊ َﻋﻠِﻴ ٌﻢ‬ ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮﺏُ ۚ◌ ﻓَﺄ َ ْﻳﻨَ َﻤﺎ ﺗُ َﻮﻟﱡﻮﺍ ﻓَﺜَ ﱠﻢ َﻭﺟْ ﻪُ ﱠ‬
‫ﷲِ ۚ◌ ﺇِ ﱠﻥ ﱠ‬
ِ ‫ﷲَ َﻭ‬ ُ ‫َﻭ ِ ﱠ¶ِ ْﺍﻟ َﻤ ْﺸ ِﺮ‬
2:115 "Whichever way you turn, you will find there is Allâh’s
‫ ﻓَﺄ َ ْﻳﻨَ َﻤﺎ ﺗُ َﻮﻟﱡﻮﺍ ﻓَﺜَ ﱠﻢ َﻭﺟْ ﻪُ ﱠ‬is a message of comfort and consolation
attention" ِ‫ﷲ‬
for those who are forbidden to enter places of worship. A true
worshipper always maintains himself in a state of continuous Prayer,
his inner face always turned towards the Sacred Mosque. The Sacred
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Mosque is the symbol of the face of the Divinity, and by facing it, one
is face to face with the Lord. However, we must not think that He is
found in the direction of the Sacred Mosque alone. This is only an
outward expression of worship. Our inward attitude should recognize
the impossibility of confining His face to a particular direction.
Through this verse, Allâh intends to maintain the alertness of the
spiritual heart of the worshipper, and to prevent any transient thing of
this world from deflecting him from the remembrance of Allâh. Some
scholars see in the words: “To Allâh belongs the East and the West” ِ¶‫َﻭ ِ ﱠ‬
ُ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮﺏ‬
ُ ‫ ْﺍﻟ َﻤ ْﺸ ِﺮ‬a hidden prophecy that Islam will spread first in the
east and then in the west.

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
◌ۖ ‫ﺽ‬ َ ‫ﷲُ َﻭﻟَﺪًﺍ ۗ◌ ُﺳﺒ َْﺤﺎﻧَﻪُ ۖ◌ ﺑَﻞ ﻟﱠﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬ ‫َﻭﻗَﺎﻟُﻮﺍ ﺍﺗﱠﺨَ َﺬ ﱠ‬
2:116 The expression Son of God is used metaphorically in Jewish
literature in the sense of a beloved servant of God, or a Prophet
(Deut.14.1; Exod. 4.22; Gal. 3.36), but Christians gave it a literal
connotation (Luke 20-36; Matt. 5.9, 45, 48). The Holy Qur’ân
repudiates this idea of son-ship in any physical sense, and gives five
arguments against it, three in this verse and two in the following verse
2:116-117: Allâh is Holy and Free from such relationships, and He is
limitless in His Glory. He is far from any imperfection such as would
be implied in the necessity or even possibility of having a progeny. He
is the Originator of the heavens and the earth without depending upon
any matter or pattern. In addition, when He issues a decree it comes to
be. Although primarily the Jews are addressed in this chapter,
Christian doctrine is simultaneously rejected.

◌ۖ ‫ﺎﺱ ﺇِ َﻣﺎ ًﻣﺎ‬

ِ ‫ﻚ ﻟِﻠﻨﱠ‬ َ َ‫ﺕ ﻓَﺄَﺗَ ﱠﻤﻬ ﱠُﻦ ۖ◌ ﻗ‬
َ ُ‫ﺎﻝ ﺇِﻧﱢﻲ َﺟﺎ ِﻋﻠ‬ ٍ ‫َﻭﺇِ ِﺫ ﺍ ْﺑﺘَﻠَ ٰﻰ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﺭﺑﱡﻪُ ﺑِ َﻜﻠِ َﻤﺎ‬
َ‫ﺎﻝ َﻻ ﻳَﻨَﺎ ُﻝ َﻋ ْﻬ ِﺪﻱ ﺍﻟﻈﱠﺎﻟِ ِﻤﻴﻦ‬
َ َ‫ﺎﻝ َﻭ ِﻣﻦ ُﺫﺭﱢ ﻳﱠﺘِﻲ ۖ◌ ﻗ‬ َ َ‫ﻗ‬
2:124 Here the Jews are reminded that their deprivation of
prophethood conformed to the promise given to Abraham, which

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contained a condition that such of his descendants who defied Gods

commandments would be deprived of the promised favour (Gen 17.9-
14). This covenant necessitated the appearance of a Prophet in Arabia,
and that the seed of Ismâ‘îl and Isaac were to be equally blessed (Gen
12.2-3). Muslims sent the Blessing of Allâh on Abraham and on his
progeny both from Isaac and Ismâ‘îl (see also Genesis 15.4-5; 16.10;
17.2-6,8,10; 18,20).

◌ۖ ‫ﺼﻠًّﻰ‬ ِ ‫َﻭﺇِ ْﺫ َﺟ َﻌ ْﻠﻨَﺎ ْﺍﻟﺒَﻴْﺖَ َﻣﺜَﺎﺑَﺔً ﻟﱢﻠﻨ ﱠ‬

َ ‫ﺎﺱ َﻭﺃَ ْﻣﻨًﺎ َﻭﺍﺗﱠ ِﺨ ُﺬﻭﺍ ِﻣﻦ ﱠﻣﻘَ ِﺎﻡ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ ُﻣ‬
2:125 In this verse, promises were made to Abraham about the House
ْ that would be made into a place of reward ‫ﺱ‬
(Al-Bayt َ‫)ﺍﻟﺒَﻴْﺖ‬ ِ ‫ َﻣﺜَﺎﺑَﺔً ﻟﱢﻠﻨﱠﺎ‬and
a Center where people shall gather. The House and, for that matter,
the town (Makkah) will be places of peace and security. The world
has seen the rise and fall of empires since the dawn of history but the
peace of Makkah has never been disturbed. The religious centers of
other faiths have never claimed this, and have in fact never enjoyed
such peace. Jerusalems history is the living proof of it. Centers of
other religions such as the Hindu Haridwar of Venares or the Golden
Temple of Sikhs in Amritsar, India, were scenes of bloodshed. No
alien conqueror has ever shed blood in Makkah.

‫ﺕ َﻣ ْﻦ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
ِ ‫ﺎﻝ ﺇِﺑ َْﺮﺍ ِﻫﻴ ُﻢ َﺭﺏﱢ ﺍﺟْ َﻌﻞْ ﻫَ ٰـ َﺬﺍ ﺑَﻠَﺪًﺍ ﺁ ِﻣﻨًﺎ َﻭﺍﺭْ ُﺯ ْﻕ ﺃَ ْﻫﻠَﻪُ ِﻣﻦَ ﺍﻟﺜﱠ َﻤ َﺮﺍ‬
‫ﻴﻼ ﺛُ ﱠﻢ ﺃَﺿْ ﻄَﺮﱡ ﻩُ ﺇِﻟَ ٰﻰ‬ ُ
ً ِ‫ﺎﻝ َﻭ َﻣﻦ َﻛﻔَ َﺮ ﻓَﺄ َﻣﺘﱢ ُﻌﻪُ ﻗَﻠ‬َ َ‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ ۖ◌ ﻗ‬
‫ﺁ َﻣﻦَ ِﻣ ْﻨﻬُﻢ ﺑِ ﱠ‬
‫ﺼﻴ ُﺮ‬ ِ ‫ﺲ ْﺍﻟ َﻤ‬ َ ‫ﺎﺭ ۖ◌ َﻭﺑِ ْﺌ‬
ِ ‫ﺏ ﺍﻟﻨﱠ‬ ِ ‫َﻋ َﺬﺍ‬
2:126 When Abraham offered this Prayer, no town existed there.
Abraham prayed for a place of security and peace. In fulfilment of this
Prayer, the town of Makkah arose and has since remained a place of
peace and security (‫)ﺑَﻠَﺪًﺍ ﺁ ِﻣﻨًﺎ‬. The place was in a desert, and Abraham
asked for all kinds of fruits –both spiritual and actual for its
inhabitants. Allâh accepted his Prayers when He said, “And on him too
who disbelieves I will bestow favours for a little while” ُ‫َﻭ َﻣﻦ َﻛﻔَ َﺮ ﻓَﺄ ُ َﻣﺘﱢ ُﻌﻪ‬

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ً ِ‫ﻗَﻠ‬. Makkah always witnessed the fulfilment of Abrahams Prayers,

‫ﻴﻼ‬
for both believers and the disbelievers.

َ‫ﺖ َﻭﺇِ ْﺳ َﻤﺎ ِﻋﻴ ُﻞ َﺭﺑﱠﻨَﺎ ﺗَﻘَﺒ ﱠﻞْ ِﻣﻨﱠﺎ ۖ◌ ﺇِﻧﱠﻚَ ﺃَﻧﺖ‬ ِ ‫ﻭ َﻭﺇِ ْﺫ ﻳَﺮْ ﻓَ ُﻊ ﺇِﺑ َْﺮﺍ ِﻫﻴ ُﻢ ْﺍﻟﻘَ َﻮﺍ ِﻋ َﺪ ِﻣﻦَ ْﺍﻟﺒَ ْﻴ‬
‫ﺍﻟ ﱠﺴ ِﻤﻴ ُﻊ ْﺍﻟ َﻌﻠِﻴ ُﻢ‬
2:127 Abraham was not the founder, but only the rebuilder of the
House he raised on the existing foundation. These words inform us
that a previous structure existed already. The Holy Qur’ân tells us of
Abrahams Prayer in the following words: “O our Lord! I have made
some of my offspring to dwell in a valley without cultivation, by the
sacred House” (14:37). From this verse, it also becomes evident that a
“sacred House” existed before Abraham arrived. Elsewhere the Holy
Qur’ân speaks of the House as the first House founded for the good
and worship of humankind (3:96). Diodorus Siculus Sisley (60 BC)
speaking of the region now known as Hijâz says that this place was
“specially honoured by the natives,” and adds, “an altar is there, built
of hard stone and very old in years to which the neighbouring peoples
throng from all sides.” These words surely refer to the Holy House at
Makkah. Ibn ‘Abbâs says it was a ruin of stones, the floodwaters
passed from its right and from its left (Bukhârî).

َ‫َﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔ‬

َ ‫ُﻮﻻ ﱢﻣ ْﻨﻬُ ْﻢ ﻳَ ْﺘﻠُﻮ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎﺗِﻚَ َﻭﻳُ َﻌﻠﱢ ُﻤﻬُ ُﻢ ْﺍﻟ ِﻜﺘ‬ ْ ‫َﺭﺑﱠﻨَﺎ َﻭﺍ ْﺑ َﻌ‬
ً ‫ﺚ ﻓِﻴ ِﻬ ْﻢ َﺭﺳ‬
‫َﻭﻳُﺰَ ﱢﻛﻴ ِﻬ ْﻢ ۚ◌ ﺇِﻧﱠﻚَ ﺃَﻧﺖَ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬
2:129 This Prayer of Abraham was fulfiled in the person of the Holy
Prophet (pbuh). History shows how the Holy Prophet (pbuh)
combined in his person the four characteristics mentioned in this
verse. The Holy Prophet (pbuh) is reported to have said, I am the
Prayer personified of Abraham (Jarîr). This Prayer and its beauty are
aptly introduced in the argument here.

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‫َﻭ َﻣﻦ ﻳَﺮْ َﻏﺐُ ﻋَﻦ ﱢﻣﻠﱠ ِﺔ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ ﺇِ ﱠﻻ َﻣﻦ َﺳﻔِﻪَ ﻧَ ْﻔ َﺴﻪُ ۚ◌ َﻭﻟَﻘَ ِﺪ ﺍﺻْ ﻄَﻔَ ْﻴﻨَﺎﻩُ ﻓِﻲ‬
َ‫ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ۖ◌ َﻭﺇِﻧﱠﻪُ ﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ ﻟَ ِﻤﻦَ ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬
َ ْ‫ ﺍﺻ‬means we made him pure from all dross
2:130 Istafainâ-hu ُ ‫ﻄﻔَ ْﻴﻨَﺎﻩ‬
(see in Bahr al-Muhît), we chose him (Tâj). Its root is safuwa ‫ ﺻﻔُ َﻮ‬- to
purify. One of the titles of the Holy Prophet (pbuh) is Mustafa - the
Purified and the Chosen one.

‫ﷲَ ﺍﺻْ ﻄَﻔَ ٰﻰ ﻟَ ُﻜ ُﻢ ﺍﻟ ﱢﺪﻳﻦَ ﻓَ َﻼ‬ ‫ﻲ ﺇِ ﱠﻥ ﱠ‬ ‫َﻭ َﻭﺻ ٰﱠﻰ ﺑِﻬَﺎ ﺇِﺑ َْﺮﺍ ِﻫﻴ ُﻢ ﺑَﻨِﻴ ِﻪ َﻭﻳَ ْﻌﻘُﻮﺏُ ﻳَﺎ ﺑَﻨِ ﱠ‬
َ‫ﺗَ ُﻤﻮﺗُ ﱠﻦ ﺇِ ﱠﻻ َﻭﺃَﻧﺘُﻢ ﱡﻣ ْﺴﻠِ ُﻤﻮﻥ‬
2:132 Religion is of two kinds; the religion chosen by the Supreme
Creator and the religion that originates in the minds of the created
beings. Abraham informs his sons of the religion chosen by the
Supreme Creator in the words, “Allâh has chosen for you the Faith” ‫ﺇِ ﱠﻥ‬
‫ ﱠ‬The word al-Dîn َ‫ ﺍﻟ ﱢﺪﻳﻦ‬- the Religion in this verse
َ‫ﷲَ ﺍﺻْ ﻄَﻔَ ٰﻰ ﻟَ ُﻜ ُﻢ ﺍﻟ ﱢﺪﻳﻦ‬.
bears the definite article of al to specify that the religion is the one
established by Allâh. We are told elsewhere: “The true religion
accepted by Allâh is Submission (Islam)” (3:19). The Holy Qur’ân has
laid down the principles of Submission (- Islam). Our Submission is
our actions according to those principles. These Commands were put
into practice by the Holy Prophet (pbuh) for our guidance.

َ َ‫َﻭﻗَﺎﻟُﻮﺍ ُﻛﻮﻧُﻮﺍ ﻫُﻮﺩًﺍ ﺃَﻭْ ﻧ‬

‫ﺼﺎ َﺭ ٰﻯ ﺗَ ْﻬﺘَ ُﺪﻭﺍ ۗ◌ ﻗُﻞْ ﺑَﻞْ ِﻣﻠﱠﺔَ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﺣﻨِﻴﻔًﺎ ۖ◌ َﻭ َﻣﺎ‬
َ‫َﻛﺎﻥَ ِﻣﻦَ ْﺍﻟ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦ‬
2:135 Hanîf ً‫ َﺣﻨِﻴﻒ‬is derived from hanafa َ‫ﺣَﻨﻒ‬, which means to lean,
incline, turn away from error to guidance, incline to the right religion,
stand firmly on one side, leave a false religion or turn to what is right.
In pre-Islamic times, this term had a clearly monotheistic connotation
and was used to describe a person who turned away from sin,
worldliness and dubious beliefs, especially idol worship. Before the
advent of Islam, there was a school of thought known as hanîf who

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openly avowed Unitarianism as their faith, which they professed the

religion taught by Abraham. These few earnest people were averse to
idolatry and were believers in One God. They did not find solace and
satisfaction in Christianity or Judaism. At the time of the Holy
Prophet (pbuh), they included Zaid Ibn Amr bin Nufail, ‘Umar’s
uncle, a renowned poet and the chief of Taif. Many instances of the
use of this term can be found in the works of pre-Islamic poets such as
Umayyah ibn Abî Salt and Jarîr al-Aud. The word hanîf is of Arabic
origin, and is not derived from the Canaanite or Aramaic word hanpa
or hanfa whose literary meaning is “one who turns away” (Lane; Tâj;
Râghib; Zamakhsharî).

َ ‫ﻧﺰ َﻝ ﺇِﻟَ ٰﻰ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﻭﺇِ ْﺳ َﻤﺎ ِﻋ‬ ُ ُ ‫ﻗُﻮﻟُﻮﺍ ﺁ َﻣﻨﱠﺎ ﺑِ ﱠ‬
‫ﻕ‬
َ ‫ﻴﻞ َﻭﺇِﺳ َْﺤﺎ‬ ِ ‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴﻨَﺎ َﻭ َﻣﺎ ﺃ‬
ِ ‫ﺎ¶ِ َﻭ َﻣﺎ ﺃ‬
‫ﺎﻁ َﻭ َﻣﺎ ﺃُﻭﺗِ َﻲ ُﻣﻮ َﺳ ٰﻰ َﻭ ِﻋﻴ َﺴ ٰﻰ َﻭ َﻣﺎ ﺃُﻭﺗِ َﻲ ﺍﻟﻨﱠﺒِﻴﱡﻮﻥَ ِﻣﻦ ﱠﺭﺑﱢ ِﻬ ْﻢ‬ ِ َ‫ﻮﺏ َﻭ ْﺍﻷَ ْﺳﺒ‬َ ُ‫َﻭﻳَ ْﻌﻘ‬
َ
َ‫ﻕ ﺑَ ْﻴﻦَ ﺃ َﺣ ٍﺪ ﱢﻣ ْﻨﻬُ ْﻢ َﻭﻧَﺤْ ُﻦ ﻟَﻪُ ُﻣ ْﺴﻠِ ُﻤﻮﻥ‬ُ ‫َﻻ ﻧُﻔَﺮﱢ‬
2:136 This verse also relates the cosmopolitan nature of Qur’ânic
teachings. All Prophets of Allâh and all revelations coming from Him
must be accepted; no distinction is to be made between one Prophet
and any other. The Holy Qur’ân recognizes the Prophets of the Jews
and the Christians, and the Prophets of all the other nations. The Jews
think that God revealed the truth only to the Israelites; The Christians
think that the truth was revealed only to Jesus; The Hindus believe
that God revealed the truth only to the sages of India and the
Zoroastrian thinks that the truth was revealed to Zoroaster alone. It is
a merit of Islam that it is the only major religion that recognizes the
Prophets of all countries and of all nations, and of all times.

َ‫ﺻ ْﺒ َﻐﺔً ۖ◌ َﻭﻧَﺤْ ُﻦ ﻟَﻪُ ﻋَﺎﺑِ ُﺪﻭﻥ‬ ‫ﷲِ ۖ◌ َﻭ َﻣ ْﻦ ﺃَﺣْ َﺴ ُﻦ ِﻣﻦَ ﱠ‬

ِ ِ‫ﷲ‬ ‫ﺻ ْﺒ َﻐﺔَ ﱠ‬
ِ
2:138 Sibghat َ‫ﺻ ْﺒ َﻐﺔ‬
ِ is derived from Sabaghaä and means to dye,
colour, baptize, dip, immerse, and assume the attribute, hue, mode,
nature, code of law or religion. In the Holy Qur’ân the Attributes of

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Allâh and His code of law is called Sibghah Allâh ِ‫ﷲ‬ ‫ﺻ ْﺒ َﻐﺔَ ﱠ‬
ِ (2:138).
This word has been used here as a hint to Christians that the baptism
with water does not change a person. It is Takhalluq-bi-Akhlâq ‫ﺗﺨﻠٌﻖ‬
‫ ﺑﻼﺧﻼﻕ‬- the adoption of God’s Attributes and the broad principle of
faith that brings about real change in the mind and character. It is
through this Islamic “baptism” that a new birth takes place. According
to Arabic usage, on occasions when it is intended strongly to induce a
person to do a certain thing, the verb is omitted, as in 2:138 and only
the object is mentioned. Therefore in the translation of that verse, one
must add a verb such as khudhû ‫ ﺧﺬﻭﺍ‬meaning to assume or adopt.
(Lisân; Tâj; Râghib; Zamakhsharî).

ِ¶‫ﺎﺱ َﻣﺎ َﻭ ﱠﻻﻫُ ْﻢ ﻋَﻦ ﻗِ ْﺒﻠَﺘِ ِﻬ ُﻢ ﺍﻟﱠﺘِﻲ َﻛﺎﻧُﻮﺍ َﻋﻠَ ْﻴﻬَﺎ ۚ◌ ﻗُﻞ ﱢ ﱠ‬
ِ ‫َﺳﻴَﻘُﻮ ُﻝ ﺍﻟ ﱡﺴﻔَﻬَﺎ ُء ِﻣﻦَ ﺍﻟﻨﱠ‬
‫ﺍﻁ ﱡﻣ ْﺴﺘَﻘِ ٍﻴﻢ‬ ِ ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮﺏُ ۚ◌ ﻳَ ْﻬ ِﺪﻱ َﻣﻦ ﻳَ َﺸﺎ ُء ﺇِﻟَ ٰﻰ‬
ٍ ‫ﺻ َﺮ‬ ُ ‫ْﺍﻟ َﻤ ْﺸ ِﺮ‬
2:142 The weak-minded among the people ‫ ﺍﻟ ﱡﺴﻔَﻬَﺎ ُء‬objected to the
change in direction of the Prayer. Here two arguments are given for
the change of direction. Allâh says, even though to Him belongs the
east and the west ُ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮﺏ‬
ُ ‫( ﱢ ﱠ¶ِ ْﺍﻟ َﻤ ْﺸ ِﺮ‬cf. 2:115), no other place can equal
the power this place exerts in the heart of worshippers and believers,
and no other place can diminish its Power, and by making His own
House the direction of Prayers, Allâh desired to guide humankind to
the right path leading to Him. Although great honour is given to the
Ka‘bah , no worshipper worships the Ka‘bah with its pile of stones by
facing it. Instead, they worship the Lord of the Ka‘bah .

ِ ‫َﻭ َﻛ َ ٰﺬﻟِﻚَ َﺟ َﻌ ْﻠﻨَﺎ ُﻛ ْﻢ ﺃُ ﱠﻣﺔً َﻭ َﺳﻄًﺎ ﻟﱢﺘَ ُﻜﻮﻧُﻮﺍ ُﺷﻬَﺪَﺍ َء َﻋﻠَﻰ ﺍﻟﻨﱠ‬
‫ﺎﺱ َﻭﻳَ ُﻜﻮﻥَ ﺍﻟ ﱠﺮﺳُﻮ ُﻝ‬
َ ‫َﻋﻠَ ْﻴ ُﻜ ْﻢ َﺷ ِﻬﻴﺪًﺍ ۗ◌ َﻭ َﻣﺎ َﺟ َﻌ ْﻠﻨَﺎ ْﺍﻟﻘِ ْﺒﻠَﺔَ ﺍﻟﱠﺘِﻲ ُﻛﻨﺖَ َﻋﻠَ ْﻴﻬَﺎ ﺇِ ﱠﻻ ﻟِﻨَ ْﻌﻠَ َﻢ َﻣﻦ ﻳَﺘﱠﺒِ ُﻊ ﺍﻟ ﱠﺮﺳ‬
‫ُﻮﻝ‬
‫ﷲُ ۗ◌ َﻭ َﻣﺎ‬‫ﻴﺮﺓً ﺇِ ﱠﻻ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﻫَﺪَﻯ ﱠ‬ ْ ‫ِﻣ ﱠﻤﻦ ﻳَﻨﻘَﻠِﺐُ َﻋﻠَ ٰﻰ َﻋﻘِﺒَ ْﻴ ِﻪ ۚ◌ َﻭﺇِﻥ َﻛﺎﻧ‬
َ ِ‫َﺖ ﻟَ َﻜﺒ‬
‫ﱠﺣﻴ ٌﻢ‬
ِ ‫ﻭﻑ ﺭ‬ٌ ‫ﺎﺱ ﻟَ َﺮ ُء‬ ‫ﱠ‬
ِ ‫ُﻀﻴ َﻊ ﺇِﻳ َﻤﺎﻧَ ُﻜ ْﻢ ۚ◌ ﺇِ ﱠﻥ ﷲَ ﺑِﺎﻟﻨﱠ‬ ِ ‫ﷲُ ﻟِﻴ‬ ‫َﻛﺎﻥَ ﱠ‬
2:143 The companions of the Holy Prophet (pbuh) and his true
followers are called here ’ummatun wustâ ‫ﺃُ ﱠﻣﺔً َﻭ َﺳﻄًﺎ‬, meaning the

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middlemost and exalted community, a community that keeps an

equitable balance between extremes (Lisân).
While at Makkah, the Prophet (pbuh) used to pray before the southern
wall of the Ka‘bah , facing north, to face both the Ka‘bah and
Jerusalem. In Madînah he continued to pray northwards in the
direction of Jerusalem. Sixteen months after his arrival at Madînah,
verses 142-150 of this chapter were revealed. These verses established
the Ka‘bah as the al-Qiblah َ‫ – ْﺍﻟﻘِ ْﺒﻠَﺔ‬the only direction of ritual Prayer.
This verse and those that immediately follow give reason for this.
The first is to “distinguish him who follows the Messenger from him
who turns upon his heels ‫ﺇِ ﱠﻻﻟِﻨَ ْﻌﻠَ َﻢ َﻣﻦ ﻳَﺘﱠ ِﺒ ُﻊ ﺍﻟ ﱠﺮﺳُﻮ َﻝ ِﻣ ﱠﻤﻦ ﻳَﻨﻘَﻠِﺐُ َﻋﻠَ ٰﻰ َﻋﻘِﺒَ ْﻴ ِﻪ‬.
Na‘lama ‫ ﻧَ ْﻌﻠَ َﻢ‬should mean we might distinguish and not so that We
know. Allâh is al-‘Alim - the All-Knowing, so He stands in no need of
knowing. The roots of Na‘lama are ‘Alima ‫ ِﻋﻠ َﻢ‬and ‘Ilm ‫ﻋﻠﻢ‬, ْ meaning
knowledge. However, when it is followed by the particle min ‫ﻣﻦ‬, as
here, it means to distinguish one thing from the other (see Bahr al-
Muhît). Then He says, “And this [change of al-Qiblah] is indeed a
hardship except for those whom Allâh has guided aright”. The rightly
guided recognize that whatever physical structure is represented by
the Qibla, it is only a symbol for its Owner, who is God, and therefore
do not attach any meaning to the structure itself. Caliph ‘Umar (rz)
recognised this, and even wanted to crush the black stone (hajr
aswad), but then he kissed it instead in order to follow the Holy
Prophets example.
Allâh gives another reason for assigning the Ka‘bah as the Qiblah. He
says “It was not Allâh’s purpose that your faith and your worship
should go in vain” ‫ﻀﻴ َﻊ ﺇِﻳ َﻤﺎﻧَ ُﻜ ْﻢ‬ ‫ َﻭ َﻣﺎ َﻛﺎﻥَ ﱠ‬. So He made Bayt al-Atîq
ِ ُ‫ﷲُ ﻟِﻴ‬
‫ﻴﻖ‬ ْ ْ
ِ ‫ ﺑِﺎﻟﺒَ ْﻴ‬the ancient house (22:29) standing in the mother of cities –
ِ ِ‫ﺖ ﺍﻟ َﻌﺘ‬
Umm al-Qurâ ‫( ﺃُ ﱠﻡ ْﺍﻟﻘُ َﺮ ٰﻯ‬6:92), the navel of the earth (Ibn ‘Abbâs ) and
zero point in space (Ibn al-‘Arabî), His own house where the
worshipper can look at it without veil. He made it the heart of
existence (qalb al-Wajûd). Its history is older than all histories, its
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place precedes all geography, and it contains some sublime untold

Divine secrets. In choosing this pile of stone as a place for His house
and designating it as the place where His creatures should direct their
faces in their Prayers Allâh instituted a decree for humankind and
raised these stones in significance for the purpose that our faith and
our worship should not go in vain.

َ‫ﺿﺎﻫَﺎ ۚ◌ ﻓَ َﻮﻝﱢ َﻭﺟْ ﻬَﻚ‬ َ ْ‫ﺴ َﻤﺎ ِء ۖ◌ ﻓَﻠَﻨُ َﻮﻟﱢﻴَﻨﱠﻚَ ﻗِ ْﺒﻠَﺔً ﺗَﺮ‬
‫ﺐ َﻭﺟْ ِﻬﻚَ ﻓِﻲ ﺍﻟ ﱠ‬ َ ‫ﻗَ ْﺪ ﻧ ََﺮ ٰﻯ ﺗَﻘَﻠﱡ‬
‫ﻄ َﺮﻩُ ۗ◌ َﻭﺇِ ﱠﻥ‬ ْ ‫ْﺚ َﻣﺎ ُﻛﻨﺘُ ْﻢ ﻓَ َﻮﻟﱡﻮﺍ ُﻭﺟُﻮﻫَ ُﻜ ْﻢ َﺷ‬ ُ ‫ْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ ۚ◌ َﻭ َﺣﻴ‬
ِ ‫ﻄ َﺮ ْﺍﻟ َﻤﺴ‬ْ ‫َﺷ‬
‫ﷲُ ﺑِﻐَﺎﻓِ ٍﻞ َﻋ ﱠﻤﺎ‬ ‫ﻖ ِﻣﻦ ﱠﺭﺑﱢ ِﻬ ْﻢ ۗ◌ َﻭ َﻣﺎ ﱠ‬ َ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ‬
‫َﺎﺏ ﻟَﻴَ ْﻌﻠَ ُﻤﻮﻥَ ﺃَﻧﱠﻪُ ْﺍﻟ َﺤ ﱡ‬
َ‫ﻳَ ْﻌ َﻤﻠُﻮﻥ‬
2:144 The Muslims are enjoined to turn their faces to the Ka‘bah
while saying their ritual Prayers. However, if in certain circumstances
it becomes difficult to turn ones face to the Ka‘bah or to keep it
turned in that direction, one can still say his Prayer, because, “He is
with you wherever you may be” ‫( َﻭﻫُ َﻮ َﻣ َﻌ ُﻜ ْﻢ ﺃَ ْﻳﻦَ َﻣﺎ ُﻛﻨﺘُ ْﻢ‬57:4) as it is
impossible to assign His presence to one place. The Holy Prophet
(pbuh) was seen once saying his Prayer while riding on the back of a
camel. A sick person may say his Prayer facing any direction that he
may find comfortable.

َ‫ﻚ ۖ◌ ﻓَ َﻼ ﺗَ ُﻜﻮﻧ ﱠَﻦ ِﻣﻦَ ْﺍﻟ ُﻤ ْﻤﺘ َِﺮﻳﻦ‬ ‫ْﺍﻟ َﺤ ﱡ‬

َ ‫ﻖ ِﻣﻦ ﱠﺭﺑﱢ‬
2:147 This verse does not suggest that the Holy Prophet (pbuh)
doubted the Truth given by his Lord. َ‫ﻓَ َﻼ ﺗَ ُﻜﻮﻧ ﱠَﻦ ِﻣﻦَ ْﺍﻟ ُﻤ ْﻤﺘ َِﺮﻳﻦ‬, but should be
correctly translated as “You will never be of those who doubt”, with
the word lâ ‫ ﻻ‬used for negation. Moreover, the true servants of Allâh
are being addressed here.

َ ‫ُﻮﻻ ﱢﻣﻨ ُﻜ ْﻢ ﻳَ ْﺘﻠُﻮ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺁﻳَﺎﺗِﻨَﺎ َﻭﻳُﺰَ ﱢﻛﻴ ُﻜ ْﻢ َﻭﻳُ َﻌﻠﱢ ُﻤ ُﻜ ُﻢ ْﺍﻟ ِﻜﺘ‬
‫َﺎﺏ‬ ً ‫َﻛ َﻤﺎ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ﻓِﻴ ُﻜ ْﻢ َﺭﺳ‬
َ‫َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔَ َﻭﻳُ َﻌﻠﱢ ُﻤ ُﻜﻢ ﱠﻣﺎ ﻟَ ْﻢ ﺗَ ُﻜﻮﻧُﻮﺍ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬

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2:151 This is the reference to Abrahams Prayer (cf. 2:129).

َ ‫ﷲِ ۖ◌ ﻓَ َﻤ ْﻦ َﺣ ﱠﺞ ْﺍﻟﺒَﻴْﺖَ ﺃَ ِﻭ ﺍ ْﻋﺘَ َﻤ َﺮ ﻓَ َﻼ ُﺟﻨ‬

‫َﺎﺡ‬ ‫ﺼﻔَﺎ َﻭ ْﺍﻟ َﻤﺮْ َﻭﺓَ ِﻣﻦ َﺷ َﻌﺎﺋِ ِﺮ ﱠ‬
‫ﺇِ ﱠﻥ ﺍﻟ ﱠ‬
‫ﷲَ َﺷﺎ ِﻛ ٌﺮ َﻋﻠِﻴ ٌﻢ‬ ‫َﻋﻠَ ْﻴ ِﻪ ﺃَﻥ ﻳَﻄﱠﻮﱠﻑَ ﺑِ ِﻬ َﻤﺎ ۚ◌ َﻭ َﻣﻦ ﺗَﻄَ ﱠﻮ َﻉ ﺧَ ْﻴﺮًﺍ ﻓَﺈ ِ ﱠﻥ ﱠ‬
2:158 Al-Safâ ‫ﺼﻔَﺎ‬‫ ﺍﻟ ﱠ‬and al-Marwah َ‫ ْﺍﻟ َﻤﺮْ َﻭﺓ‬are two low outcrops of
rocks situated in the immediate vicinity of the Ka‘bah . These rocks
were the scene of Hagars suffering. Distraught with thirst and fearing
for the life of her son Ismâîl, Hagar ran between the two rocks in
search of water, looking for some caravan. While doing that she
fervently prayed to Allâh for help. Finally, her reliance on Allâh and
her patience were rewarded by the discovery of a spring still in use to
this day and known as the Well of Zamzam. It is in remembrance of
Hagars rigorous trial and her faith in Allâh that these outcroppings of
rocks have come to be regarded as symbols of faith and patience, and
are now part of circumambulations by the faithful.
A circuit of these rocks was also performed in pre-Islamic days. An
idol called Usâf was placed on Safâ and one called Nâilah was placed
on Marwah. The pagan Arabs who came to Makkah for their
pilgrimage used to touch these idols and pay them homage. Because
of this the people of Yathrib (as Madînah was then known) were
averse to going to these hilltops (Bukhârî). Some earlier Muslims
were also reluctant to go to these sites, which in their view were
associated with idolatry (Râzî). The verse dispels these doubts.

ِ ‫ﺍﺣ ٌﺪ ۖ◌ ﱠﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ﺍﻟﺮ‬

‫ﱠﺣﻴ ُﻢ‬ ِ ‫َﻭﺇِﻟَ ٰـﻬُ ُﻜ ْﻢ ﺇِﻟَ ٰـﻪٌ َﻭ‬
2:163 In the statement: “And your God is One God, there is no other,
cannot be and will never be One worthy of worship but He” the word
Ilâha ٌ ‫ ﺇِﻟَ ٰـﻪ‬is in its infinitive noun, or the basic form of the verb (masdar
‫ ﻣﺼﺪﺭ‬or jumlah ismîah ‫)ﺟﻤﻠﺔ ﺇﺳﻤﻴﺔ‬, and expresses verbal motion
containing all the three tenses of past, present and future. As an
infinitive, the word should be taken without limitations of time, space,

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or circumstances. English grammar does not allow sentences to be

formed without a verb, but in Arabic, this is possible. Such sentences
without a verb are called jumlah ismîah. The advantage of such
sentences is that they are not controlled by the present, past or future
tense. They are highly appropriate for describing a permanent attribute
of a thing or a person. Thus, the words express the infinity of the
Deity in the past, the present and the future. The words ‫ﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ‬are
‫ﱠ‬
often simply translated as “There is no God but He”, however this is
not sufficient (Mughnî).

َ‫ﺏ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ْﺍﻟﺒِ ﱠﺮ َﻣ ْﻦ ﺁ َﻣﻦ‬

ِ ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮ‬ِ ‫ْﺲ ْﺍﻟﺒِ ﱠﺮ ﺃَﻥ ﺗُ َﻮﻟﱡﻮﺍ ُﻭﺟُﻮﻫَ ُﻜ ْﻢ ﻗِﺒَ َﻞ ْﺍﻟ َﻤ ْﺸ ِﺮ‬ َ ‫ﻟﱠﻴ‬
‫ﺎﻝ َﻋﻠَ ٰﻰ ُﺣﺒﱢ ِﻪ َﺫ ِﻭﻱ‬ َ ‫ﺏ َﻭﺍﻟﻨﱠﺒِﻴﱢﻴﻦَ َﻭﺁﺗَﻰ ْﺍﻟ َﻤ‬ ِ ‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ َﻭ ْﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ َﻭ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﺑِ ﱠ‬
‫ﺏ َﻭﺃَﻗَﺎ َﻡ‬
ِ ‫ﻴﻞ َﻭﺍﻟﺴﱠﺎﺋِﻠِﻴﻦَ َﻭﻓِﻲ ﺍﻟﺮﱢ ﻗَﺎ‬ ِ ِ‫ْﺍﻟﻘُﺮْ ﺑَ ٰﻰ َﻭ ْﺍﻟﻴَﺘَﺎ َﻣ ٰﻰ َﻭ ْﺍﻟ َﻤ َﺴﺎ ِﻛﻴﻦَ َﻭﺍ ْﺑﻦَ ﺍﻟ ﱠﺴﺒ‬
‫ﺍﻟﺼ َﱠﻼﺓَ َﻭﺁﺗَﻰ ﺍﻟ ﱠﺰ َﻛﺎﺓَ َﻭ ْﺍﻟ ُﻤﻮﻓُﻮﻥَ ﺑِ َﻌ ْﻬ ِﺪ ِﻫ ْﻢ ﺇِ َﺫﺍ ﻋَﺎﻫَ ُﺪﻭﺍ ۖ◌ َﻭﺍﻟﺼﱠﺎﺑِ ِﺮﻳﻦَ ﻓِﻲ‬
‫ﺻ َﺪﻗُﻮﺍ ۖ◌ َﻭﺃُﻭﻟَ ٰـﺌِﻚَ ﻫُ ُﻢ‬ َ َ‫ﺱ ۗ◌ ﺃُﻭﻟَ ٰـﺌِﻚَ ﺍﻟﱠ ِﺬﻳﻦ‬ ْ ‫ْﺍﻟﺒَﺄْ َﺳﺎ ِء َﻭﺍﻟ ﱠ‬
ِ ‫ﻀﺮﱠﺍ ِء َﻭ ِﺣﻴﻦَ ْﺍﻟﺒَﺄ‬
َ‫ْﺍﻟ ُﻤﺘﱠﻘُﻮﻥ‬
2:177 The verse contains the fundamentals of faith and the principles
of ethics and morality. Without faith, real morals cannot be developed.
Caution is advised to the believers that they should not fall into the
trap of only performing the outward ceremonial aspects of their
religious duties. Simply turning ones face towards the east or west is
performing acts of Faith without the spirit behind the act.
Misȃkîn َ‫ َﻣ َﺴﺎ ِﻛﻴﻦ‬is derived from sakana, meaning to become still, silent
or motionless. A Miskîn ‫ ﻣﺴﻜﻴﻦ‬is the one, who is in a state of
lowliness, submissiveness, humiliation, poverty, disgrace or
wretchedness, or a person who is physically or mentally weak or
disabled, or one who has learnt a profession but has been prevented
from practicing it (Lane, Tâj, Lisân). Yatîim ‫ ﻳﺘﻴﻢ‬is generally translated
as orphan, but it should mean a person left alone to himself without
due care, including, but not limited to, a child without a father.

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‫ﺼﺎﺹُ ﻓِﻲ ْﺍﻟﻘَ ْﺘﻠَﻰ ۖ◌ ْﺍﻟﺤُﺮﱡ ﺑِ ْﺎﻟﺤُﺮﱢ َﻭ ْﺍﻟ َﻌ ْﺒ ُﺪ‬ َ ِ‫ﺐ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْﺍﻟﻘ‬
َ ِ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ُﻛﺘ‬
ِ ‫ﻉ ﺑِ ْﺎﻟ َﻤ ْﻌﺮ‬
‫ُﻭﻑ‬ ٌ ‫ﺑِ ْﺎﻟ َﻌ ْﺒ ِﺪ َﻭ ْﺍﻷُﻧﺜَ ٰﻰ ﺑِ ْﺎﻷُﻧﺜَﻰٰ ۚ◌ ﻓَ َﻤ ْﻦ ُﻋﻔِ َﻲ ﻟَﻪُ ِﻣ ْﻦ ﺃَ ِﺧﻴ ِﻪ َﺷ ْﻲ ٌء ﻓَﺎﺗﱢﺒَﺎ‬
‫ﻴﻒ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ َﻭ َﺭﺣْ َﻤﺔٌ ۗ◌ ﻓَ َﻤ ِﻦ ﺍ ْﻋﺘَﺪ َٰﻯ ﺑَ ْﻌ َﺪ‬ ٌ ِ‫َﻭﺃَﺩَﺍ ٌء ﺇِﻟَ ْﻴ ِﻪ ﺑِﺈِﺣْ َﺴﺎ ٍﻥ ۗ◌ َ ٰﺫﻟِﻚَ ﺗ َْﺨﻔ‬
‫َ ٰﺫﻟِﻚَ ﻓَﻠَﻪُ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ٌﻢ‬
2:178 This verse contains the basic principle of Islamic civil law,
which necessitates the awarding of proportionate punishment to all
offenders without any distinction of race, trait, or origin. The duty of
punishing the culprit does not rest on the family of the victim but, as
the plural form ‘alaikum ‫ َﻋﻠَ ْﻴ ُﻜ ُﻢ‬indicates “on you”, meaning the
governing authority. Individuals cannot take the law into their own
hands. The words used in the verse are of a general nature and apply
to all offenders. The punishment must be carried out, unless pardoned
by the relatives of the victim or the pardon is brought with the
sanction of the competent authorities. The heirs of the victim are
given the option to forgive of their own free will, without any
pressure, and under circumstances that are calculated to lead to the
improvement and betterment of social conditions. This verse clearly
implies that the death penalty is not a necessity.
The Jewish law of perfect retaliation is greatly modified in the Holy
Qur’ân (cf. 5:45). It is obvious that life for a life would not correspond
in every case to the requirements for equity, peace and justice in a
society. There are differences between premeditated murder, and
murder under extreme provocation, culpable homicide, manslaughter,
reckless endangerment, accidental killing and so forth. This has been
made clear for instance in 4:92, where legal retribution for
unintentional killing is dealt with. Whatever the status of the guilty
person, he is to be punished in a manner both appropriate and
proportionate to the crime. The words “the freeman for the freeman
“does not mean that a freeman should not be punished for the murder
of a slave, or that a woman should not be put to death for killing a
member of the opposite sex. This verse describes a particular case. If a

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free man is the murderer, he himself is to be punished, and if a woman

murders a man, then she is to be put to trial. These particular cases are
described in order to abolish certain pagan customs; according to
these, when determining punishment, the sex and the social status of
the murderer and the murdered person are taken into consideration.
The pagans used to insist—in certain cases where the person to be
punished was of influential descent—upon the execution of someone
other than the convicted person. Thus the Holy Qur’ân eliminated
these excesses that related to the pre-Islamic customs of retaliation.
The companions of the Holy Prophet (pbuh) also agreed that a Muslim
could be put to death for the murdering of a non-belligerent
disbeliever (Jarîr). This law is based on the principle that if one life is
lost, society should not waste other lives in retribution; at most, let the
law take a maximum of one life under strictly prescribed conditions
and with the cessation of any further private vengeance or tribal
retaliation. The decision of the authority is to be respected (cf. 4:59)
The word Qisâs ُ‫ﺼﺎﺹ‬ َ ِ‫ ﻗ‬-“equitable retaliation “is almost synonymous
with musawât ‫ ﻣﺴﺎﻭﺍﺕ‬- making a thing equal to another thing. Here it
is making the punishment equal or appropriate to the crime, a meaning
rendered in the translation as equitable retaliation. Fil Qatlâ ‫ﻓﺊ ﻗﺘﻠﺊ‬
refers to matters of killing in general. The words “but as for him who
has been granted any remission by his brother” ‫َﻲ ٌء‬ ْ ‫ﻓَ َﻤ ْﻦ ُﻋﻔِ َﻲ ﻟَﻪُ ِﻣ ْﻦ ﺃَ ِﺧﻴ ِﻪ ﺷ‬
indicate that the infliction of capital punishment is not obligatory. It is
important to note that where the Holy Qur’ân speaks of pardon and
remission, it uses the word brother instead of referring directly to the
heirs of the murdered person or to the authorities concerned. This is to
invoke brotherly feelings and sentiments so that a more lenient view
can be taken of the offence.

ِ ‫ﺎﺹ َﺣﻴَﺎﺓٌ ﻳَﺎ ﺃُﻭﻟِﻲ ْﺍﻷَ ْﻟﺒَﺎ‬

َ‫ﺏ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَﺘﱠﻘُﻮﻥ‬ ِ ‫ﺼ‬َ ِ‫َﻭﻟَ ُﻜ ْﻢ ﻓِﻲ ْﺍﻟﻘ‬
2:179 Qisâs ‫ﺎﺹ‬ِ ‫ﺼ‬َ ِ‫“ ْﺍﻟﻘ‬equitable retaliation”, described in the preceding
verse is the guarantee of social peace. The objectives of Qisâs are the

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protection of life and social security, not revenge or harassment. It is

notable that while speaking of Qisâs the Holy Qur’ân is addressing
“the people of pure and clear wisdom” (‫ﺏ‬ ِ ‫)ﺃُﻭﻟِﻲ ْﺍﻷَ ْﻟﺒَﺎ‬.

‫ﺻﻴﱠﺔُ ﻟِ ْﻠ َﻮﺍﻟِ َﺪﻳ ِْﻦ‬

ِ ‫ﺕ ﺇِﻥ ﺗ ََﺮﻙَ ﺧَ ْﻴﺮًﺍ ْﺍﻟ َﻮ‬
ُ ْ‫ﻀ َﺮ ﺃَ َﺣ َﺪ ُﻛ ُﻢ ْﺍﻟ َﻤﻮ‬
َ ‫ﺐ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺇِ َﺫﺍ َﺣ‬
َ ِ‫ُﻛﺘ‬
ْ ً ّ
َ‫ُﻭﻑ ۖ◌ َﺣﻘﺎ َﻋﻠَﻰ ﺍﻟ ُﻤﺘﱠﻘِﻴﻦ‬ ْ
ِ ‫َﻭ ْﺍﻷﻗ َﺮﺑِﻴﻦَ ﺑِﺎﻟ َﻤ ْﻌﺮ‬ْ َ
2:180 Khair‫ َﺧﻴْﺮ‬denotes much wealth or considerable wealth
(Kashshaf, Baidzâwî). The verse under comment refers to bequests
made in favour of individuals or charitable organisations, not legally
entitled to a share in the testators property. In a will, such bequests
should not exceed one third of the property (Bukhârî), this being the
utmost limit to which the testator can exercise his discretion. It does
not refer to bequests made in favour of legal heirs dealt with in 4:11-
12; each part operates in its own sphere and draws strength from the
others. The perusal of the verses 4:11-12 shows clearly that they
recognise the validity of any additional will that may have been made.
For evidence that the law of making an additional will is not
abrogated by the verse 4:11-12, one may refer to the verse 5:106. The
revelation of the verse 5:106, where the calling of witnesses at the
time of making a will is enjoined, was clearly after 4:11-12.

‫ﺐ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِ ُﻜ ْﻢ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ‬ َ ِ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ُﻛﺘ‬
َ ِ‫ﺐ َﻋﻠَ ْﻴ ُﻜ ُﻢ ﺍﻟﺼﱢ ﻴَﺎ ُﻡ َﻛ َﻤﺎ ُﻛﺘ‬
َ‫ﺗَﺘﱠﻘُﻮﻥ‬
2:183 Fasting has been made obligatory for all Muslims. It has thus
become one of the five fundamentals of Islamic practice. The verse
refers to fasting in general, and not the month of fasting. Fasting is an
exercise of self-discipline and has multiple purposes. It makes a
person realize that if he can abstain from that which is otherwise
accessible and available, he can abstain from the evil ways, which are
forbidden by Allâh. Fasting has a powerful purifying effect on the
mind and makes one realise through personal experience how it feels

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to be hungry and thirsty, and thus gain a real appreciation of the needs
of the poor. It habituates a person to the suffering of tribulations and
hardships; finally, it awakens a living consciousness of the existence
of God, and it is an expression of love for the Creator. Verse 2:186,
which follows, informs us about the real purpose of fasting and the
reward we may receive for obedience to this Divine injunction. The
verse also refers to the fact that the institution of fasting is found in all
significant world religions, as well as in past religions that no longer
exist.

‫ﺕ ۚ◌ ﻓَ َﻤﻦ َﻛﺎﻥَ ِﻣﻨ ُﻜﻢ ﱠﻣ ِﺮﻳﻀًﺎ ﺃَﻭْ َﻋﻠَ ٰﻰ َﺳﻔَ ٍﺮ ﻓَ ِﻌ ﱠﺪﺓٌ ﱢﻣ ْﻦ ﺃَﻳ ٍﱠﺎﻡ‬ ٍ ‫ﺃَﻳﱠﺎ ًﻣﺎ ﱠﻣ ْﻌ ُﺪﻭﺩَﺍ‬
‫ﺃُﺧَ َﺮ ۚ◌ َﻭ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﻳ ُِﻄﻴﻘُﻮﻧَﻪُ ﻓِ ْﺪﻳَﺔٌ ﻁَ َﻌﺎ ُﻡ ِﻣ ْﺴ ِﻜﻴ ٍﻦ ۖ◌ ﻓَ َﻤﻦ ﺗَﻄَ ﱠﻮ َﻉ َﺧ ْﻴﺮًﺍ ﻓَﻬ َُﻮ‬
َ‫ﺧَ ْﻴ ٌﺮ ﻟﱠﻪُ ۚ◌ َﻭﺃَﻥ ﺗَﺼُﻮ ُﻣﻮﺍ ﺧَ ْﻴ ٌﺮ ﻟﱠ ُﻜ ْﻢ ۖ◌ ﺇِﻥ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
2:184 Yutîqûna-hû ُ ‫ ﻳُ ِﻄﻴﻘُﻮﻧَﻪ‬is derived from tâqa ‫ ﻁﺎﻕ‬meaning to be
able to do a thing, to possess strength, capacity and power to do a
thing. Tâqa is also used to refer to strength that is just barely sufficient
for a certain task; or a strength with which a thing can be done with
difficulty and trouble. A strength that is sufficient for the task set for
it. That is the reason why the word Tâqat ‫ ﻁﺎﻗﺖ‬strength, is never used
to express the Power of Allâh, instead the word Quwwat ‫ ﻗﻮٌﺓ‬is used.
The words Tataww‘i Khairan ‫ ﺗَﻄَ ﱠﻮ َﻉ َﺧ ْﻴﺮًﺍ‬- extra good, are used in this
context to refer to extra fasting apart from the obligatory act required
during the month of Ramadzân, or an extra charity in lieu of being
unable to fast.

‫ﺕ ﱢﻣﻦَ ْﺍﻟﻬُﺪ َٰﻯ‬ ُ ْ‫ﻧﺰ َﻝ ﻓِﻴ ِﻪ ْﺍﻟﻘُﺮ‬ ُ

ٍ ‫ﺎﺱ َﻭﺑَﻴﱢﻨَﺎ‬ِ ‫ﺁﻥ ﻫُﺪًﻯ ﻟﱢﻠﻨﱠ‬ ِ ‫ﻀﺎﻥَ ﺍﻟﱠ ِﺬﻱ ﺃ‬ َ ‫َﺷ ْﻬ ُﺮ َﺭ َﻣ‬
َ َ
‫ﺼ ْﻤﻪُ ◌ َﻭ َﻣﻦ َﻛﺎﻥَ َﻣ ِﺮﻳﻀًﺎ ﺃﻭْ َﻋﻠ ٰﻰ‬ ۖ ُ َ‫َﻭ ْﺍﻟﻔُﺮْ ﻗَﺎ ِﻥ ۚ◌ ﻓَ َﻤﻦ َﺷ ِﻬ َﺪ ِﻣﻨﻜ ُﻢ ﺍﻟﺸﻬ َْﺮ ﻓَﻠﻴ‬
ْ ‫ﱠ‬ ُ
‫َﺳﻔَ ٍﺮ ﻓَ ِﻌ ﱠﺪﺓٌ ﱢﻣ ْﻦ ﺃَﻳ ٍﱠﺎﻡ ﺃُﺧَ َﺮ ۗ◌ ﻳ ُِﺮﻳ ُﺪ ﱠ‬
‫ﷲُ ﺑِ ُﻜ ُﻢ ْﺍﻟﻴُﺴ َْﺮ َﻭ َﻻ ﻳ ُِﺮﻳ ُﺪ ﺑِ ُﻜ ُﻢ ْﺍﻟ ُﻌﺴ َْﺮ َﻭﻟِﺘُ ْﻜ ِﻤﻠُﻮﺍ‬
َ‫ﷲَ َﻋﻠَ ٰﻰ َﻣﺎ ﻫَﺪَﺍ ُﻛ ْﻢ َﻭﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ ْﺸ ُﻜﺮُﻭﻥ‬ ‫ْﺍﻟ ِﻌ ﱠﺪﺓَ َﻭﻟِﺘُ َﻜﺒﱢﺮُﻭﺍ ﱠ‬
2:185 Formerly, the name of this month was Nâtiq, which was
changed to Ramadzan َ‫ َﺭ َﻣﻀَﺎﻥ‬by the Muslims. The root meaning of
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Ramadzan is excessiveness of heat and burning. According to

Shawkânî, Ibn Asâkir and Mûsa Ibn Mardawaih the word Ramadzan
conveys to us the idea that fasting burns away the sins and produces in
the heart the necessary warmth of love for the Creator. Those who are
on a journey, or who are weak or ill, and are not allowed to fast for the
prescribed days of the month of Ramadzan, are already mentioned in
the previous verse. This injunction is repeated in this verse. It is
imperative and not permissive. “Allâh wishes facility for you” ُ‫ﷲ‬ ‫ﻳ ُِﺮﻳ ُﺪ ﱠ‬
ْ ُ
‫ ﺑِﻜ ُﻢ ﺍﻟﻴُﺴ َْﺮ‬also refers to places and cases, which are exceptional and rare,
where the days and the nights are long, or where there is no periodic
appearance of the moon at the beginning of the lunar month such as in
countries near to the poles of the earth. The Companions asked the
Holy Prophet (pbuh) about their Prayers in a day which extended to
half a year or a month. The Holy Prophet (pbuh) is reported to have
said that they should measure according to the measure of their
regular days (Dâ’ûd).

ُ
◌ۖ ‫َﺎﻥ‬ ِ ‫َﻭﺇِ َﺫﺍ َﺳﺄَﻟَﻚَ ِﻋﺒَﺎ ِﺩﻱ َﻋﻨﱢﻲ ﻓَﺈِﻧﱢﻲ ﻗَ ِﺮﻳﺐٌ ۖ◌ ﺃ ِﺟﻴﺐُ َﺩ ْﻋ َﻮﺓَ ﺍﻟ ﱠﺪ‬
ِ ‫ﺍﻉ ﺇِ َﺫﺍ َﺩﻋ‬
َ‫ﻓَ ْﻠﻴَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟِﻲ َﻭ ْﻟﻴ ُْﺆ ِﻣﻨُﻮﺍ ﺑِﻲ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺮْ ُﺷ ُﺪﻭﻥ‬
2:186 The verse mentions the real reward of fasting; Allâh answers
our prayers and supplications and brings us closer to Him.

◌ۗ ‫ﻫُ ﱠﻦ ﻟِﺒَﺎﺱٌ ﻟﱠ ُﻜ ْﻢ َﻭﺃَﻧﺘُ ْﻢ ﻟِﺒَﺎﺱٌ ﻟﱠﻬ ﱠُﻦ‬

2:187 This metaphor describes the rights and status of women, and the
object and significance of marriage. A wife and husband provide
mutual support, comfort, protection and embellishment. As garments
(cf. 7:26 and 16:81) hide our nakedness and any physical defects that
need covering, so do a husband and a wife hide the weaknesses and
faults of each other. Just as our clothes give comfort and protection
from heat and cold to our body, husbands and wives also find comfort
and protection in each others company. As apparel is a gracing beauty
and an embellishment of the body, so are wives and husbands to one
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another. Imr al-Qays, a famous poet of classical Arabic alludes to

clothing as symbolizing love and union.

‫ﺎﺟ ِﺪ ۗ◌ ﺗِ ْﻠﻚَ ُﺣ ُﺪﻭ ُﺩ ﱠ‬

◌ۗ ‫ﷲِ ﻓَ َﻼ ﺗَ ْﻘ َﺮﺑُﻮﻫَﺎ‬ ِ ‫ﺎﺷﺮُﻭﻫُ ﱠﻦ َﻭﺃَﻧﺘُ ْﻢ ﻋَﺎ ِﻛﻔُﻮﻥَ ﻓِﻲ ْﺍﻟ َﻤ َﺴ‬
ِ َ‫َﻭ َﻻ ﺗُﺒ‬
‘Âkifûn َ‫ ﻋَﺎ ِﻛﻔُﻮﻥ‬are those who sit in I‘tikâf ‫ﺇﻋﺘﻜﺎﻑ‬. To sit in I‘tikâf is
one of the recommended acts of worship of high merit. It consists of
retiring to the mosque during the last ten days of Ramadzan, devoting
oneself exclusively to remembering Allâh, and not leaving the mosque
except for essential needs. I‘tikâf is not possible if one is not fasting or
if it is done outside the month of Ramadzan. It commences on the 21st
day of Ramadzan, after the Morning Prayer.

‫ﺎﻁ ِﻞ َﻭﺗُ ْﺪﻟُﻮﺍ ﺑِﻬَﺎ ﺇِﻟَﻰ ْﺍﻟ ُﺤ ﱠﻜ ِﺎﻡ ﻟِﺘَﺄْ ُﻛﻠُﻮﺍ ﻓَ ِﺮﻳﻘًﺎ ﱢﻣ ْﻦ‬ ِ َ‫َﻭ َﻻ ﺗَﺄْ ُﻛﻠُﻮﺍ ﺃَ ْﻣ َﻮﺍﻟَ ُﻜﻢ ﺑَ ْﻴﻨَ ُﻜﻢ ﺑِ ْﺎﻟﺒ‬
َ‫ﺎﻹ ْﺛ ِﻢ َﻭﺃَﻧﺘُ ْﻢ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
ِ ْ ِ‫ﺎﺱ ﺑ‬
ِ ‫ﺍﻝ ﺍﻟﻨﱠ‬ ِ ‫ﺃَ ْﻣ َﻮ‬
2:188 Besides the primal physical needs of a human being, which are
apt to make him greedy, there is another greed - the greed of wealth.
The purpose of fasting is not accomplished until this other greed is
restrained. If we fail to understand, it is as if we have not learned the
full lesson of self-denial through fasting.

‫ْﺲ ْﺍﻟﺒِﺮﱡ ﺑِﺄَﻥ‬

َ ‫ﺎﺱ َﻭ ْﺍﻟ َﺤ ﱢﺞ ۗ◌ َﻭﻟَﻴ‬ ِ ‫ﻴﺖ ﻟِﻠﻨﱠ‬ ُ ِ‫ﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋ َِﻦ ْﺍﻷَ ِﻫﻠ ﱠ ِﺔ ۖ◌ ﻗُﻞْ ِﻫ َﻲ َﻣ َﻮﺍﻗ‬
‫ُﻮﺭﻫَﺎ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ْﺍﻟﺒِ ﱠﺮ َﻣ ِﻦ ﺍﺗﱠﻘَﻰٰ ۗ◌ َﻭ ْﺃﺗُﻮﺍ ْﺍﻟﺒُﻴُﻮﺕَ ِﻣ ْﻦ‬ِ ‫ﺗَﺄﺗُﻮﺍ ْﺍﻟﺒُﻴُﻮﺕَ ِﻣﻦ ﻅُﻬ‬
ْ
َ‫ﷲَ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗُ ْﻔﻠِﺤُﻮﻥ‬‫ﺃَﺑ َْﻮﺍﺑِﻬَﺎ ۚ◌ َﻭﺍﺗﱠﻘُﻮﺍ ﱠ‬
2:189 The aim of this verse is to curb superstitions. When the
Muslims heard of the great blessings of the month of Ramadzân,
superstitious ones desired to know the special blessings of other
months. They were told that what is essential is worship and
obedience to Allâh, which can be performed in any month and for that
ُ ِ‫ ) َﻣ َﻮﺍﻗ‬are not relevant. The verse contains a reference
times (mawâqît ‫ﻴﺖ‬
to another superstitious practice of the Arabs. When Arabs of the time
of the Holy Prophet (pbuh) left their homes for pilgrimage, then if for
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some purpose they had to come back to their houses, they did not
enter them from their front doors but climbed into them from the back
walls (Bukhârî).
Similarly, there was another widespread superstition. When someone
was unable to attain an important objective, he would not go into his
house by the main door but would enter it from the backyard and
continued to do so for a year (Râzî). By citing the superstitious
ْ
ِ ‫ﺗَﺄﺗُﻮﺍ ْﺍﻟﺒُﻴُﻮﺕَ ِﻣﻦ ﻅُﻬ‬, the Holy Qur’ân disapproves of such
behaviour ‫ُﻮﺭﻫَﺎ‬
meaningless practices, as there is no virtue in them. All virtue
proceeds from righteousness (taqwâ). Doors (abwâb ‫ )ﺃَ ْﺑ َﻮﺍﺏ‬are a
means of access or means of attainment of a thing (Tâj). Thus, the
expression entering a house through its door is used to denote a proper
approach to a problem. Baidzâwî says in explanation of this verse,
"No virtue lies in tackling problems from the wrong end; it lies rather
in being God-conscious. Tackle a problem from the right end and take
Allâh as a shield (taqwâ) so that you may attain your goal." At the
death of the son of the Holy Prophet (pbuh), there was a complete
solar eclipse, which the Muslims took as a sign of heavenly mourning.
The Holy Prophet (pbuh) disapproved of this superstitious idea, and at
once delivered a sermon explaining that an eclipse was independent of
the birth or the death of any person. There are similar other verses
aimed at curbing superstitions (cf. 6: 143-144).

‫ْﺚ ﺃَ ْﺧ َﺮﺟُﻮ ُﻛ ْﻢ ۚ◌ َﻭ ْﺍﻟﻔِ ْﺘﻨَﺔُ ﺃَ َﺷ ﱡﺪ‬

ُ ‫ْﺚ ﺛَﻘِ ْﻔﺘُ ُﻤﻮﻫُ ْﻢ َﻭﺃَ ْﺧ ِﺮﺟُﻮﻫُﻢ ﱢﻣ ْﻦ َﺣﻴ‬ ُ ‫َﻭﺍ ْﻗﺘُﻠُﻮﻫُ ْﻢ َﺣﻴ‬
‫ْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ َﺣﺘﱠ ٰﻰ ﻳُﻘَﺎﺗِﻠُﻮ ُﻛ ْﻢ ﻓِﻴ ِﻪ ۖ◌ ﻓَﺈِﻥ‬
ِ ‫ِﻣﻦَ ْﺍﻟﻘَ ْﺘ ِﻞ ۚ◌ َﻭ َﻻ ﺗُﻘَﺎﺗِﻠُﻮﻫُ ْﻢ ِﻋﻨ َﺪ ْﺍﻟ َﻤﺴ‬
‫ﻗَﺎﺗَﻠُﻮ ُﻛ ْﻢ ﻓَﺎ ْﻗﺘُﻠُﻮﻫُ ْﻢ‬
2:190-193 These verses enjoin Muslims to fight those who fight
against them, and some limits are mentioned. Fighting is allowed until
ْ ceases. Fitnah ُ‫ ﻓِ ْﺘﻨَﺔ‬is
persecution and oppression (fitnatun ُ‫)ﺍﻟﻔِ ْﺘﻨَﺔ‬
persecution, seduction from any faith by any means, mischief,
fighting, or sowing dissension (Lane; Tâj; Râghib). Other conditions
for fighting are further clarified in 22:39-41. Verses from chapter 22
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related to warfare, and were the first verses that gave Muslims
permission to take up arms in self-defence. The Holy Prophet (pbuh)
had to fight three major battles during his lifetime. The first was the
battle at Badr, where a poorly equipped party of 313 Muslims
confronted a force of 1,000 Makkan warriors (cf. 3:122). The second
was at Uhad, a hilltop three miles north of Madînah, three years after
the and twelve months after the defeat of Makkans at Badr. The
Makkans attacked Madînah with 3,000 soldiers, including two
hundred cavalry and seven hundred mail-clad veterans. The Muslims
defended with 1,000 men and women, only two horsemen and one
hundred men in armor. The Muslims suffered losses at Uhad but not a
defeat, as some western historians have suggested. The Makkans did
not achieve their goal and left Madînah without finishing their task.
The period after the Battle of Uhad was a period of great hardship for
the Muslims. The instinct of self-preservation impelled the Muslims to
take appropriate precautions, indulging in many small engagements
and skirmishes with their enemies. The third big battle was the Battle
of Ahzâb ‫ ﺃﺣﺰﺍﺏ‬- Battle of trenches. In this battle, Jewish clans from
Khaiber allied with the Makkans and other Arab tribes. A large army,
estimated between ten and twenty-four thousand, was brought
together in the 5th year after the Hijrah to attack Madînah from all
sides. In addition to this, the Jewish tribes residing inside Madînah
also changed loyalties.
The Muslims defended their city by digging ditches. The account of
this event is contained in chapter 33 verse 9-27. Because to the
treachery of the Jewish tribe of Madînah, the relationship between the
Jews and the Muslims became strained (3:110-118). This community
was a source of perpetual danger inside Madînah, and the attack on
Khaiber by the Muslims was in retaliation to their conspiracies. These
events are mentioned in the Holy Qur’ân and are historical facts. They
illustrate that war was only waged in self-defence during the time of
the Holy Prophet (pbuh). Nowhere in the Holy Qur’ân can one find

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any command to spread the faith by force. Waging war against

peaceful people to expand influence or territory is not allowed. The
war sanctioned here was a necessity arising out of self-defence. When
looked at carefully, the permission to fight under the conditions
mentioned in these verses and the verse 22:39-41 is a service to
humanity.

ٌ‫ﺼﺎﺹ‬ ُ ‫ﻟ ﱠﺸ ْﻬ ُﺮ ْﺍﻟ َﺤ َﺮﺍ ُﻡ ﺑِﺎﻟ ﱠﺸﻬ ِْﺮ ْﺍﻟ َﺤ َﺮ ِﺍﻡ َﻭ ْﺍﻟ ُﺤ ُﺮ َﻣ‬
َ ِ‫ﺎﺕ ﻗ‬
2:194 The sacred months mentioned in this verse were those in which
the Arabs observed the cessation of all hostilities. It was also during
these months that the Hajj (pilgrimage to Makkah) was performed. As
this chapter deals with the injunction relating to the fighting, the
question relating to the sacred months is appropriately dealt with here.
The message here is that if your enemies are determined to prevent
your rectification with force and persecute you, then fighting is
permissible during the holy months.

‫ﷲِ َﻭ َﻻ ﺗُ ْﻠﻘُﻮﺍ ﺑِﺄ َ ْﻳ ِﺪﻳ ُﻜ ْﻢ ﺇِﻟَﻰ ﺍﻟﺘﱠ ْﻬﻠُ َﻜ ِﺔ ۛ◌ َﻭﺃَﺣْ ِﺴﻨُﻮﺍ ۛ◌ ﺇِ ﱠﻥ ﱠ‬

َ‫ﷲ‬ ِ ِ‫َﻭﺃَﻧﻔِﻘُﻮﺍ ﻓِﻲ َﺳﺒ‬
‫ﻴﻞ ﱠ‬
َ‫ﻳ ُِﺤﺐﱡ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦ‬
2:195 The defensive wars required financial resources, so the
Muslims are told here that they should contribute to the war funds.

◌ۚ ِ¶‫َﻭﺃَﺗِ ﱡﻤﻮﺍ ْﺍﻟ َﺤ ﱠﺞ َﻭ ْﺍﻟ ُﻌ ْﻤ َﺮﺓَ ِ ﱠ‬

2:196 The prescribed Muslim Pilgrimage (Hajj) takes place once a
year in the month of Dhul Hijjah, whereas ‘Umrah ‫ﻋﻤﺮﺓ‬, a pious visit
to Makkah, may be performed at any time. In both the Hajj and the
‘Umrah , the pilgrims are required to walk seven times around the
Ka‘bah and seven times between the hilltops of Safâ and Marwah. In
the course of Hajj they must also attend the gathering on the plain of
Arafat on the 9th day of the month Dhul Hijjah. This constitutes the
culmination of the Hajj. The pilgrims are required to remain on that

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plain until the sun sets. The multitudes of pilgrims then move back in
the direction of Makkah, stopping overnight at a place called
Muzddalifah and then at Mina for two, three or four days. Irrespective
of whether they are performing a Hajj or only an ‘Umrah , the
pilgrims must enter into the state of Ihrâm ‫ ﺇﺣﺮﺍﻡ‬until the end of the
pilgrimage. “Till the offering reaches its destination” means,
according to Râzî, the time of sacrifice and, in this case, the
conclusion of the pilgrimage. Tamatt‘u ‫ ﺗﻤﺘٌﻊ‬relates to an interruption
of the state of pilgrimage (Ihrâm) during the time between the
completion of an ‘Umrah ‫ ﻋُﻤﺮﺓﺍ‬and the performance of the Hajj. The
pilgrim who takes advantage of this is obliged to sacrifice an animal
or fast for ten days. In tamatt‘u, after the performance of the Hajj, the
pilgrim no longer remains in the state of Ihrâm.

ٌ ‫ْﺍﻟ َﺤﺞﱡ ﺃَ ْﺷﻬُ ٌﺮ ﱠﻣ ْﻌﻠُﻮ َﻣ‬

◌ۚ ‫ﺎﺕ‬
2:197 Since the Hajj takes place in one particular month, namely Dhul
Hijjah, the use of the plural form “months” indicates its annual
recurrence.

ٍ ‫ْﺲ َﻋﻠَ ْﻴ ُﻜ ْﻢ ُﺟﻨَﺎ ٌﺡ ﺃَﻥ ﺗَ ْﺒﺘَ ُﻐﻮﺍ ﻓَﻀْ ًﻼ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ ۚ◌ ﻓَﺈ ِ َﺫﺍ ﺃَﻓَﻀْ ﺘُﻢ ﱢﻣ ْﻦ ﻋ ََﺮﻓَﺎ‬
‫ﺕ‬ َ ‫ﻟَﻴ‬
◌ۖ ‫ﷲَ ِﻋﻨ َﺪ ْﺍﻟ َﻤ ْﺸ َﻌ ِﺮ ْﺍﻟ َﺤ َﺮ ِﺍﻡ‬
‫ﻓَ ْﺎﺫ ُﻛﺮُﻭﺍ ﱠ‬
2:198 ‘Arafât ‫ﺕ‬ ٍ ‫ َﻋ َﺮﻓَﺎ‬is the name given to the valley to the east of
Makkah about nine miles from the Ka‘bah. Pilgrims stop here in the
latter portion of the ninth day of Dhul Hijjah, and this stop marks the
culmination of the Hajj. Al-Mash‘ar al-Harâm ‫ ْﺍﻟ َﻤ ْﺸ َﻌ ِﺮﺍﻟْ َﺤ َﺮ ِﺍﻡ‬is the name
given to a small hillock in Muzddalifah about mid-way between
Arafât and Minâ, six miles from Makkah. The name is a compound of
Mash‘ar‫ ﻣﺸﻌﺮ‬meaning the place of perception, or means of perception
and knowledge, and al-Harâm ‫ ﺍﻟﺤﺮﺍﻡ‬meaning “sacred”. At this place,
the Holy Prophet (pbuh) said his evening (Maghrib) and his night
(‘Isha) Prayers, and offered a long Prayer before the rising of the sun.
It is a place specially meant for meditation and Prayer during the Hajj.
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 2. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬

َ َ‫ْﺚ ﺃَﻓ‬
‫ﺎﺽ ﺍﻟﻨﱠﺎﺱُ َﻭﺍ ْﺳﺘَ ْﻐﻔِﺮُﻭﺍ ﱠ‬
◌ۚ َ‫ﷲ‬ ُ ‫ﺛُ ﱠﻢ ﺃَﻓِﻴﻀُﻮﺍ ِﻣ ْﻦ َﺣﻴ‬
2:199 Some Arab tribes, particularly those living in Makkah, such as
the Quraish and the Kanânah, did not to go to Arafat, but stopped at
Muzddalifah. They considered going to ‘Arafât as beneath their
dignity.” From where people proceed” ‫ﺎﺽ‬ َ َ‫ْﺚ ﺃَﻓ‬
ُ ‫ ِﻣ ْﻦ َﺣﻴ‬is meant to correct
this mistake, and specifies that the rites are the same for all, and no
special privileges are given (Bukhârî). The rituals of Hajj are well
known.

‫ﻕ‬ َ ‫ﺎﺱ َﻣﻦ ﻳَﻘُﻮ ُﻝ َﺭﺑﱠﻨَﺎ ﺁﺗِﻨَﺎ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭ َﻣﺎ ﻟَﻪُ ﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ ِﻣ ْﻦ‬
ٍ ‫ﺧَﻼ‬ ِ ‫ﻓَ ِﻤﻦَ ﺍﻟﻨﱠ‬
2:200 It is significant to note that in the words “Our Lord! Grant us all
things in this world” the word Hasanâ ‫( ﺣﺴﻨۃ‬what is good) is missing.
This is the supplication of the people who are only after worldly gains
with no care for the Hereafter.

‫َﻭ ْﺍﺫ ُﻛﺮُﻭﺍ ﱠ‬

ٍ ‫ﷲَ ﻓِﻲ ﺃَﻳ ٍﱠﺎﻡ ﱠﻣ ْﻌ ُﺪﻭﺩَﺍ‬
◌ۚ ‫ﺕ‬
2:203 The “appointed days” ‫ﺕ‬ ٍ ‫ ﺃَﻳ ٍﱠﺎﻡ ﱠﻣ ْﻌﺪُﻭﺩَﺍ‬are the three days following
the day of sacrifice, and are called the days of tashriq, or the days of
th
beauty and brightness; these are the 11th, 12 and the 13th days of the
month of Dhul-Hijjah.

َ ْ‫ﺽ ﻟِﻴُ ْﻔ ِﺴ َﺪ ﻓِﻴﻬَﺎ َﻭﻳُ ْﻬﻠِﻚَ ْﺍﻟ َﺤﺮ‬

‫ﺙ َﻭﺍﻟﻨﱠ ْﺴ َﻞ ۗ◌ َﻭ ﱠ‬
‫ﷲُ َﻻ‬ ِ ْ‫َﻭﺇِ َﺫﺍ ﺗ ََﻮﻟﱠ ٰﻰ َﺳ َﻌ ٰﻰ ﻓِﻲ ْﺍﻷَﺭ‬
‫ﻳ ُِﺤﺐﱡ ْﺍﻟﻔَ َﺴﺎ َﺩ‬
2:205 When some people are given authority and power “they create
chaos and lawlessness”, and “they destroy the tillage and the stock” (-
Harth ‫ﺙ‬َ ْ‫) َﺣﺮ‬. Harth indicates the upsetting of family life, damage to
the social fabric, and widespread moral decay.

ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍ ْﺩ ُﺧﻠُﻮﺍ ﻓِﻲ ﺍﻟﺴ ْﱢﻠ ِﻢ َﻛﺎﻓﱠﺔً َﻭ َﻻ ﺗَﺘﱠﺒِﻌُﻮﺍ ُﺧﻄُ َﻮﺍ‬
◌ۚ ‫ﺕ ﺍﻟ ﱠﺸ ْﻴﻄَﺎ ِﻥ‬
ٌ ِ‫ﺇِﻧﱠﻪُ ﻟَ ُﻜ ْﻢ َﻋ ُﺪ ﱞﻭ ﱡﻣﺒ‬
‫ﻴﻦ‬
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2:208 Kâffâh ً‫ َﻛﺎﻓﱠﺔ‬is derived from kaffa ‫ﻛﻒ‬ ٌ - to withhold, desist,

refrain from, or keep back. Kâffâh expresses wholeness, entirety, or
completeness. Kâffâh ً‫ َﻛﺎﻓﱠﺔ‬is used in the sense of repulsing the enemy
completely until peace is restored. It may also mean restraining one
self and others from sin and digression (Râghib). In the verse, the
believers are told that truth cannot be established unless they enter
into Kâffâh ً‫ َﻛﺎﻓﱠﺔ‬. Here both meanings are correct.

ِ ُ‫ﷲُ ﻓِﻲ ﻅُﻠَ ٍﻞ ﱢﻣﻦَ ْﺍﻟ َﻐ َﻤ ِﺎﻡ َﻭ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ َﻭﻗ‬
‫ﻀ َﻲ‬ ‫ﻫَﻞْ ﻳَﻨﻈُﺮُﻭﻥَ ﺇِ ﱠﻻ ﺃَﻥ ﻳَﺄْﺗِﻴَﻬُ ُﻢ ﱠ‬
‫ﷲِ ﺗُﺮْ َﺟ ُﻊ ْﺍﻷُ ُﻣﻮ ُﺭ‬ ‫ْﺍﻷَ ْﻣ ُﺮ ۚ◌ َﻭﺇِﻟَﻰ ﱠ‬
2:210 The form of speech has been changed here from the second to
the third person, and addresses humankind in general and disbelievers
in particular. We are told that by desisting from belief and making
mischief they are invoking Divine punishment. However, Allâh, out
of His limitless Mercy, will send to them raining clouds. Rain
symbolizes mercy and Revelation that will come in the form of Divine
guidance. The word Ghamâm ‫ ْﺍﻟ َﻐ َﻤ ِﺎﻡ‬- the shadows of the clouds, is
used to indicate both mercy (7:160) and punishment (25:25).
According to some commentators, this verse also contains an indirect
reference to the battle of Badr; wherein 313 Muslims were facing an
army of 1,000 well-armed Makkan warriors. Heavy rain the night
before the actual fight made the ground slippery for the Makkans who
took positions at the upper level of a hillock, which erased the tactical
advantage of their position. Here rain symbolizes Divine help (cf.
2:30) in the form of angels. In this battle, the angels inspired the
believers with courage and filled the hearts of the disbelievers with
fear (8:9-11).

‫ﻳَﺴْﺄَﻟُﻮﻧَﻚَ َﻣﺎ َﺫﺍ ﻳُﻨﻔِﻘُﻮﻥَ ۖ◌ ﻗُﻞْ َﻣﺎ ﺃَﻧﻔَ ْﻘﺘُﻢ ﱢﻣ ْﻦ ﺧَ ﻴ ٍْﺮ ﻓَﻠِ ْﻠ َﻮﺍﻟِ َﺪﻳ ِْﻦ َﻭ ْﺍﻷَ ْﻗ َﺮﺑِﻴﻦَ َﻭ ْﺍﻟﻴَﺘَﺎ َﻣ ٰﻰ‬
‫ﻴﻦ َﻭﺍﺑ ِْﻦ ﺍﻟ ﱠﺴﺒِﻴ ِﻞ ۗ◌ َﻭ َﻣﺎ ﺗَ ْﻔ َﻌﻠُﻮﺍ ِﻣ ْﻦ َﺧ ْﻴ ٍﺮ ﻓَﺈ ِ ﱠﻥ ﱠ‬
‫ﷲَ ﺑِ ِﻪ َﻋﻠِﻴ ٌﻢ‬ ِ ‫َﻭ ْﺍﻟ َﻤ َﺴﺎ ِﻛ‬

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2:215 Khair‫ َﺧﻴْﺮ‬refers to considerable wealth acquired through honest

means (Lisân, Tâj). This wealth is to be spent only after meeting the
needs of the family and other dependents, and it is to be spent freely
without compulsion (cf. 2:180).

‫ﺐ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْﺍﻟﻘِﺘَﺎ ُﻝ َﻭﻫُ َﻮ ُﻛﺮْ ﻩٌ ﻟﱠ ُﻜ ْﻢ ۖ◌ َﻭ َﻋ َﺴ ٰﻰ ﺃَﻥ ﺗَ ْﻜ َﺮﻫُﻮﺍ َﺷ ْﻴﺌًﺎ َﻭﻫُ َﻮ ﺧَ ْﻴ ٌﺮ‬

َ ِ‫ُﻛﺘ‬
◌ۗ ‫ﻟﱠ ُﻜ ْﻢ ۖ◌ َﻭ َﻋ َﺴ ٰﻰ ﺃَﻥ ﺗُ ِﺤﺒﱡﻮﺍ َﺷ ْﻴﺌًﺎ َﻭﻫُ َﻮ َﺷﺮﱞ ﻟﱠ ُﻜ ْﻢ‬
2:216 Western historians allege that it was for the sake of plunder and
for spreading Islam by force that the Companions of the Holy Prophet
(pbuh) were keen to take up arms. The fact is Companions were too
few to carry out any armed struggle against the considerable forces
that were bent upon their destruction. It is told here that the “fighting
was hard upon them” ( ‫ َﻭﻫُ َﻮ ُﻛﺮْ ﻩٌ ﻟﱠ ُﻜ ْﻢ‬- cf. 2:190-193). They were
conscious of their weakness and could not dare to think of wars for
any reason other than self-defence. Kurhun ٌ ‫ ُﻛﺮْ ﻩ‬is something was hard
and difficult, troublesome, or painful (46:15); it does not mean
repugnant. The statement means to suggest that for the few
Companions, the fight was not an easy undertaking (kurhun ٌ‫ ;) ُﻛﺮْ ﻩ‬it
was financially painful, with extremely high risks of losing their lives,
families and/or properties (cf. 2:256).

‫ﺎﺱ َﻭﺇِ ْﺛ ُﻤﻬُ َﻤﺎ‬

ِ ‫ﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋ َِﻦ ْﺍﻟﺨَ ْﻤ ِﺮ َﻭ ْﺍﻟ َﻤﻴ ِْﺴ ِﺮ ۖ◌ ﻗُﻞْ ﻓِﻴ ِﻬ َﻤﺎ ﺇِ ْﺛ ٌﻢ َﻛﺒِﻴ ٌﺮ َﻭ َﻣﻨَﺎﻓِ ُﻊ ﻟِﻠﻨﱠ‬
◌ۗ ‫ﺃَ ْﻛﺒَ ُﺮ ِﻣﻦ ﻧ ﱠ ْﻔ ِﻌ ِﻬ َﻤﺎ‬
2:219 Khamr‫ ْﺍﻟ َﺨ ْﻤﺮ‬is any intoxication that clouds, obscures or covers
the intellect (Tâj, Qâmûs). It should not be understood that the Holy
Qur’ân only prohibits the use of intoxicants in a quantity that clouds,
obscures or covers the intellect (Dâ’ûd 25.5). While dealing with the
subject of war the Holy Qur’ân fittingly turns to the subject of
intoxicants and games of chance, both are related to burdens on the
society and taxes on gambling and alcohol have in the past been
levied to help finance wars. Islam declared both those practices

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unlawful because “their harms are greater than their advantages”

‫ َﻭﺇِ ْﺛ ُﻤﻬُ َﻤﺎ ﺃَ ْﻛﺒَ ُﺮ ِﻣﻦ ﻧﱠ ْﻔ ِﻌ ِﻬ َﻤﺎ‬. The negative social and consequences of alcohol
and drug use and gambling addiction are well known.

‫َﻭﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋ َِﻦ ْﺍﻟﻴَﺘَﺎ َﻣﻰٰ ۖ◌ ﻗُﻞْ ﺇِﺻْ َﻼ ٌﺡ ﻟﱠﻬُ ْﻢ ﺧَ ْﻴ ٌﺮ ۖ◌ َﻭﺇِﻥ ﺗُﺨَ ﺎﻟِﻄُﻮﻫُ ْﻢ‬
◌ۚ ‫ﷲُ َﻷَ ْﻋﻨَﺘَ ُﻜ ْﻢ‬
‫ﺢ ۚ◌ َﻭﻟَﻮْ َﺷﺎ َء ﱠ‬ ْ ْ ‫ﻓَﺈ ِ ْﺧ َﻮﺍﻧُ ُﻜ ْﻢ ۚ◌ َﻭ ﱠ‬
ِ ِ‫ﷲُ ﻳَ ْﻌﻠَ ُﻢ ﺍﻟ ُﻤ ْﻔ ِﺴ َﺪ ِﻣﻦَ ﺍﻟ ُﻤﺼْ ﻠ‬
2:220 Wars inevitably leave orphans and widows; the injunctions
regarding their care are mentioned here.

ِ ‫ﻴﺾ ۖ◌ ﻗُﻞْ ﻫُ َﻮ ﺃَ ًﺫﻯ ﻓَﺎ ْﻋﺘ َِﺰﻟُﻮﺍ ﺍﻟﻨﱢ َﺴﺎ َء ﻓِﻲ ْﺍﻟ َﻤ ِﺤ‬
◌ۖ ‫ﻴﺾ‬ ِ ‫َﻭﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋ َِﻦ ْﺍﻟ َﻤ ِﺤ‬
◌ۚ ُ‫ﷲ‬ ُ ‫ﻄﻬُﺮْ ﻥَ ۖ◌ ﻓَﺈ ِ َﺫﺍ ﺗَﻄَﻬﱠﺮْ ﻥَ ﻓَﺄْﺗُﻮﻫُ ﱠﻦ ِﻣ ْﻦ َﺣﻴ‬
‫ْﺚ ﺃَ َﻣ َﺮ ُﻛ ُﻢ ﱠ‬ ْ َ‫َﻭ َﻻ ﺗَ ْﻘ َﺮﺑُﻮﻫُ ﱠﻦ َﺣﺘﱠ ٰﻰ ﻳ‬
2:223 This verse is an eloquent testimony to the dignity of the
language in the Holy Qur’ân while discussing the relationship
between a man and a woman.

َ ‫َﻭﺇِ ْﻥ َﻋﺰَ ُﻣﻮﺍ ﺍﻟﻄﱠ َﻼ‬

‫ﻕ ﻓَﺈ ِ ﱠﻥ ﱠ‬
‫ﷲَ َﺳ ِﻤﻴ ٌﻊ َﻋﻠِﻴ ٌﻢ‬
2:227 Talâq ‫ﻕ‬ َ ‫ ﻁﱠ َﻼ‬is an infinitive noun from talaqa ‫ ﻁﻠﻖ‬meaning she
was left free to go her way; this is the case when a woman separates
from her husband. The word thus signifies the dissolution of the ties
of marriage (Lisân, Tâj). Though divorce is allowed in Islam, there are
still many safeguards against its misuse. The Holy Prophet (pbuh)
said, “Of all things which have been permitted, divorce is the most
hated by God” (Dâ’ûd).

‫ﺎﺕ ﻳَﺘَ َﺮﺑﱠﺼْ ﻦَ ﺑِﺄَﻧﻔُ ِﺴ ِﻬ ﱠﻦ ﺛَ َﻼﺛَﺔَ ﻗُﺮُﻭ ٍء ۚ◌ َﻭ َﻻ ﻳَ ِﺤﻞﱡ ﻟَﻬ ﱠُﻦ ﺃَﻥ ﻳَ ْﻜﺘُ ْﻤﻦَ َﻣﺎ‬ُ َ‫َﻭ ْﺍﻟ ُﻤﻄَﻠﱠﻘ‬
‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ ۚ◌ َﻭﺑُﻌُﻮﻟَﺘُﻬ ﱠُﻦ ﺃَ َﺣ ﱡ‬
‫ﻖ‬ ‫ﷲُ ﻓِﻲ ﺃَﺭْ َﺣﺎ ِﻣ ِﻬ ﱠﻦ ﺇِﻥ ُﻛ ﱠﻦ ﻳ ُْﺆ ِﻣ ﱠﻦ ﺑِ ﱠ‬ ‫ﻖ ﱠ‬َ َ‫ﺧَ ﻠ‬
‫ﺑِ َﺮ ﱢﺩ ِﻫ ﱠﻦ ﻓِﻲ َ ٰﺫﻟِﻚَ ﺇِ ْﻥ ﺃَ َﺭﺍ ُﺩﻭﺍ ﺇِﺻْ َﻼﺣًﺎ ۚ◌ َﻭﻟَﻬ ﱠُﻦ ِﻣ ْﺜ ُﻞ ﺍﻟﱠ ِﺬﻱ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ‬
‫َﺰﻳ ٌﺰ َﺣ ِﻜﻴ ٌﻢ‬
ِ ‫ﷲُ ﻋ‬ ‫ﺎﻝ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ ﺩ ََﺭ َﺟﺔٌ ۗ◌ َﻭ ﱠ‬
ِ ‫ُﻭﻑ ۚ◌ َﻭﻟِﻠﺮﱢ َﺟ‬ ِ ‫ﺑِ ْﺎﻟ َﻤ ْﻌﺮ‬

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2:228 Pregnancy and menstrual discharge are important in

determining the period of waiting before a divorced woman can
remarry. The statement ٌ ‫ َﻭﻟِﻠ ﱢﺮ َﺟﺎ ِﻝ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ َﺩ َﺭ َﺟﺔ‬- “men have place above
them” is added simply to show that as regards to domestic affairs, men
are given the prime responsibility. The Arabic word darajah ‫ ﺩﺭﺟﺔ‬is
translated here as meaning“ to have a place above”. This word is
derived from daraja ‫ ﺩﺭﺝ‬and means rank, dignity, or degree that can
be different (Lisân, Tâj). These words do not nullify the rights
mentioned in the previous passage; neither do they place men in a
position of holding governing or ruling authority over women.
Because men differ from women in some respects such as physical
strength, they have special obligations towards the family. Women
excel over men in bringing up children and other family affairs. As far
as legal rights are concerned, women have their rights “similar to their
obligations and these rights are to be given to the women in an
equitable and just manner” ‫ َﻭﻟَﻬ ﱠُﻦ ِﻣ ْﺜ ُﻞ ﺍﻟﱠ ِﺬﻱ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ‬. The rights are to be
further defined by the constituted authorities (cf. 2:229) and are also
discussed in verse 4:34 of the Holy Qur’ân

ِ ‫ُﻭﻑ ﺃَﻭْ ﺗَﺴ‬

◌ۗ ‫ْﺮﻳ ٌﺢ ﺑِﺈِﺣْ َﺴﺎ ٍﻥ‬ ُ ‫ﺍﻟﻄﱠ َﻼ‬
ٌ ‫ﻕ َﻣ ﱠﺮﺗَﺎ ِﻥ ۖ◌ ﻓَﺈ ِ ْﻣ َﺴﺎ‬
ٍ ‫ﻙ ﺑِ َﻤ ْﻌﺮ‬
2:229 All authorities agree that this verse relates the right on the part
of the wife to obtain a divorce. Such a dissolution of marriage is
called khul‘a ‫ ُﺧﻠﻊ‬. khul‘a literally means “to release”. It is a divorce
arranged on the initiative of the wife, which is her right. The case of
Jamîlah, wife of Qais bin Thabit provides a good illustration of the
exercise of the right of khul‘a by a woman. She demanded khul‘a,
which was given to her, but she had to return to her husband the
orchard he had given her as a gift at the time of marriage (Bukhârî;
Nayl al-Autâr 7/34-41; Bidâyah 2/54-57). The words “if you also
fear”, refer to the constituted authorities who can intervene in the
matter of an unjust divorce.

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When a woman is divorced twice by the same husband, a third

pronouncement of divorce makes it final and irrevocable. The
husband cannot remarry her until she has been married to another man
and then divorced. The verse abolishes the immoral custom of halalah
‫ ﺣﻼﻟﺔ‬or temporary marriage.

َ‫ﺕ َﻭﺍﻟﺼ َﱠﻼ ِﺓ ْﺍﻟ ُﻮ ْﺳﻄَ ٰﻰ َﻭﻗُﻮ ُﻣﻮﺍ ِ ﱠ¶ِ ﻗَﺎﻧِﺘِﻴﻦ‬ ‫َﺣﺎﻓِﻈُﻮﺍ َﻋﻠَﻰ ﺍﻟ ﱠ‬
ِ ‫ﺼﻠَ َﻮﺍ‬
2:238 Wustâ ٰ‫ ُﻭ ْﺳﻄَﻰ‬is a comparative form, and means the best, most
excellent with reference to a place or degree (Râghib). The verse
should correctly be translated as “be watchful over the Prayers and
over the most excellent Prayer.” The excellent Prayer is that in which
both the external form and the spirit of worship are carefully
observed. In the Hadîth, the latter afternoon Prayer (‘Asr‫ )ﻋﺼﺮ‬is
spoken of as Salât al-Wustâ ٰ‫( ﺍﻟﺼ َﱠﻼ ِﺓ ﺍﻟْ ُﻮ ْﺳﻄَﻰ‬Bukhârî). This name may
have been given to it because, from the point of view of everyday
business, this is the busiest part of the day and hence the most difficult
moment to observe Prayer in the most excellent form and spirit. The
subject of Prayer is interpolated here between injunctions to marital
life. In accordance with the system prevailing throughout the Holy
Qur’ân any lengthy discourse dealing with social laws is almost
invariably followed by a call to Allâh.

‫ﻓَﺈ ِ ْﻥ ِﺧ ْﻔﺘُ ْﻢ ﻓَ ِﺮ َﺟ ًﺎﻻ ﺃَﻭْ ُﺭ ْﻛﺒَﺎﻧًﺎ ۖ◌ ﻓَﺈ ِ َﺫﺍ ﺃَ ِﻣﻨﺘُ ْﻢ ﻓَ ْﺎﺫ ُﻛﺮُﻭﺍ ﱠ‬
‫ﷲَ َﻛ َﻤﺎ َﻋﻠﱠ َﻤ ُﻜﻢ ﱠﻣﺎ ﻟَ ْﻢ‬
َ‫ﺗَ ُﻜﻮﻧُﻮﺍ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
2:239 The five daily ritual Prayers constitute the most important
worship in Islam. ‘Umar bin Khattâb(rz) related that he heard the Holy
Prophet (pbuh) saying, “Prayer is a Gift from Allâh, so accept it. ”Ibn
Mas‘ûd said, “I asked the Holy Prophet (pbuh), which deed is dearest
to Allâh? He replied: (Ritual) Prayer at its proper time and in its
proper manner.”(Bukhârî; Abû Muslim). Abû Hurairah reported
Allâh’s Messenger as saying, “What do you think if there is a stream
at the gate of your house and you take bath five times a day, will there
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be left any dirt or filth on your body?” The Companions replied, “No,
nothing of the filth and dirt”. On this the Holy Prophet (pbuh)
observed, “So is the similitude of five Prayers” (Bukhârî; Abû
Muslim).
According to the present verse, there are no circumstances in which a
Muslim can neglect his ritual Prayers, even when he is in a state of
extreme fear or danger. He has the flexibility to perform them while
lying down, or riding, or in any other state when formal Prayer with
its proper gesticulations is not possible. The subject of ritual Prayer
during times of danger and fear has been dealt with in the Holy
Qur’ân in two more places. Verse 4:101 describes the possibility of
the shortening of Prayer at times of journey and trouble. Verse 4:102
deals with Prayer performed in congregation. As ‘Âishah(rz) said, “At
the beginning, while the Holy Prophet (pbuh) was still in Makkah,
Prayer was prescribed as consisting of two Rakat. After the Messenger
of Allâh emigrated to Madînah it was adjusted to four, in Zuhur‫ﻅﻬﺮ‬
(the noon Prayer), Asr‫( ﻋﺼﺮ‬the afternoon Prayer) and ‘Ishâ ‫( ﻋﺸﺎء‬the
night Prayer); however, while traveling it was left according to the
original prescribed form of two Rak‘ats (Bukhârî; Abû Muslim). Ibn
‘Abbâs said, “Allâh has prescribed the Prayer by the tongue of your
Prophet as four Rak‘ats while in peace and at home, two when
traveling and one when in danger” (Bukhârî; Abû Muslim). Ibn ‘Umar
said that Allâh’s Messenger established the practice of praying two
Rak‘ats when traveling, constituting a complete observance and not an
abbreviation (Ibn Mâjâh). The shortening of Prayer as mentioned in
4:101 does not mean reducing the prescribed number of Rak‘ats, but
the quality and time of Prayer (Ibn Kathîr). Descriptions of as many as
fourteen different methods of Prayer in times of danger and fear are to
be found in the sayings of the Holy Prophet (pbuh). In these accounts,
the circumstances leading to the shortening of Prayer were different
each time.

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‫ﱠﻣﻦ َﺫﺍ ﺍﻟﱠ ِﺬﻱ ﻳُ ْﻘ ِﺮﺽُ ﱠ‬

‫ﷲَ ﻗَﺮْ ﺿًﺎ َﺣ َﺴﻨًﺎ‬
2:245 According to Zajjâj, Qardz ُ‫ ْﻗ ِﺮﺽ‬is an act for which a reward
may be expected (Râzî, Lisân, Tâj).

ُ ‫ﺎﻝ ﻟَﻬُ ْﻢ ﻧَﺒِﻴﱡﻬُ ْﻢ ﺇِ ﱠﻥ ﺁﻳَﺔَ ُﻣ ْﻠ ِﻜ ِﻪ ﺃَﻥ ﻳَﺄْﺗِﻴَ ُﻜ ُﻢ ﺍﻟﺘﱠﺎﺑ‬

‫ُﻮﺕ ﻓِﻴ ِﻪ َﺳ ِﻜﻴﻨَﺔٌ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ‬ َ َ‫َﻭﻗ‬
2:248 Tâbût ‫ُﻮﺕ‬ ُ ‫ ﺍﻟﺘﱠﺎﺑ‬refers to the heart that is the storehouse of
knowledge, wisdom, and peace. On at least five occasions in the Holy
Qur’ân, descent of tranquillity ٌ‫ َﺳ ِﻜﻴﻨَﺔ‬is mentioned, and in each case the
ُ ‫ ﺃَﻥ ﻳَﺄْﺗِﻴَ ُﻜ ُﻢ ﺍﻟﺘﱠﺎﺑ‬would mean that there will
recipient is the heart. ٌ‫ُﻮﺕ ﻓِﻴ ِﻪ َﺳ ِﻜﻴﻨَﺔ‬
be descent of tranquillity from Allâh during the reign of Tâlût.

‫ﻮﺕ ﺑِ ْﺎﻟ ُﺠﻨُﻮ ِﺩ‬

ُ ُ‫ﺼ َﻞ ﻁَﺎﻟ‬
َ َ‫ﻓَﻠَ ﱠﻤﺎ ﻓ‬
2:249 Tâlût ‫ﻮﺕ‬ ُ ُ‫ ﻁَﺎﻟ‬means a tall one, a man with controlling authority.
It is an attributive title. According to the Hebrew Bible, Saul (‫שָׁאוּל‬,
Šāʼûl ‫ﻁﺎﻟﻮﺕ‬, Ṭālūt) was the first king of the united Israel. He was
anointed by the Prophet Samuel and reigned from Gibeah. He was
succeeded by his son-in-law David. The Holy Qur’ân refers to him
with the title Tâlût - The man of controlling authority. The Bible calls
him a mighty man of valor (1-Sam 10.23) or a warrior, general and
wielder of authority. According to some commentators, the allusion is
to Gideon (Judges 6-8).

‫َﻭﻟَ ﱠﻤﺎ ﺑَ َﺮ ُﺯﻭﺍﻟِ َﺠﺎﻟُﻮﺕَ َﻭ ُﺟﻨُﻮ ِﺩ ِﻩ‬

2:250 Jâlût َ‫ ﺍﻟِ َﺠﺎﻟُﻮﺕ‬is also an attributive title meaning a person who
is unruly and who attacks and assaults others. In the Bible, the
corresponding name is Goliath (1- Sam 17.4).

ِ ‫ُﻭﺡ ْﺍﻟﻘُ ُﺪ‬

‫ﺱ‬ ِ ‫َﻭﺁﺗَ ْﻴﻨَﺎ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ ْﺍﻟﺒَﻴﱢﻨَﺎ‬
ِ ‫ﺕ َﻭﺃَﻳﱠ ْﺪﻧَﺎﻩُ ﺑِﺮ‬
2:253 The word Rûh al-Quds ‫ُﺱ‬ ِ ‫ُﻭﺡ ْﺍﻟﻘُﺪ‬
ِ ‫ ﺑِﺮ‬- the sprit of Holiness, is
always used in the Holy Qur’ân in the sense of Divine Revelation and

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Mercy (cf.:16:102); Rûh ‫ ﺭﻭﺡ‬is not a part of Allâh’s Attribute but His
Command (17:85).

‫ﱢﻳﻦ ۖ◌ ﻗَﺪ ﺗﱠﺒَﻴﱠﻦَ ﺍﻟﺮﱡ ْﺷ ُﺪ ِﻣﻦَ ْﺍﻟﻐ ﱢ‬

◌ۚ ‫َﻲ‬ ِ ‫َﻻ ﺇِ ْﻛ َﺮﺍﻩَ ﻓِﻲ ﺍﻟﺪ‬
2:256 Al-Dîn ‫ﱢﻳﻦ‬ ِ ‫ ﺍﻟﺪ‬is religious law, faith, or religion (cf. 3:19). Ikrâh
َ‫ ﺇِ ْﻛ َﺮﺍﻩ‬is derived from kariha meaning to be unwilling, feel aversion, be
disagreeable, or against ones will. Ikrâh َ‫ ﺇِ ْﻛ َﺮﺍﻩ‬is to compel a person to a
thing against his will; Ikrahun is compulsion. “There is no compulsion
of any sort in religion” ‫ َﻻ ﺇِ ْﻛ َﺮﺍﻩَ ﻓِﻲ ﺍﻟﺪﱢﻳ ِﻦ‬is a clear injunction. The
enforcement of “Religion” (al-Dîn ‫ﱢﻳﻦ‬ ِ ‫)ﺍﻟﺪ‬, refers to the enforcement of
its laws; the so-called "Sharî‘a Laws" against the will of its subjects.
Such enforcement is against the very spirit of this verse. A state has its
constitution, and its laws and the violation of those laws carries the
risk of punishment. However, when a state enforces a law in the name
of religion of Islam, it is called the “Sharî‘a Law”. According to this
verse, its violation cannot be punished because it becomes a religious
compulsion. Allâh says there should not be any religious compulsion.
Here is a strong point to reflect for those who want to install
punishable “Sharî‘a Law”.
Similarly, conversion by force means to confess Islam without being
convinced in heart. This brings the person into a state of hypocrisy (cf.
2:8). It is not possible that the Holy Qur’ân denounces hypocrisy (cf.
2:9-10) but allows forced conversion. The Holy Prophet (pbuh)
conformed fully to this principle on all occasions whenever he
overpowered his foes. When he entered Makkah victorious, he told
them, “This day there is no reproof against you. Go! You are free.” It
is reported by Ibn Ishâq that one of the Ansâr of Madînah had two
sons who were Christians and would not accept Islam. He came to the
Holy Prophet (pbuh) and asked whether he should force them to
accept Islam. It was on this occasion that this verse was revealed.
Going astray from the right path is ghayya ‫ﺍﻟ َﻐ ﱢﻲ‬.ْ If there is no
compulsion in matters of religion, there cannot be any punishment for
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ْ This verse is frequently quoted but seldom understood.

ghayya ‫ﺍﻟ َﻐ ﱢﻲ‬.
Ibn Athîr, while commenting on this verse, sums up its meaning in the
following words: "You do not need to force anyone to accept Islam
and follow its rules, as it is so manifest and clear, and arguments and
reasoning in its favour are so powerful and convincing that there is no
need of any force. Whosoever receives guidance from Allâh, opens his
breast to the truth, and possesses the wisdom to understand the
arguments in this Book will accept it voluntarily. And if a person is so
blind as not to see any reason, his acceptance of Islam is useless." This
message is also supported by verse 10:99 that states, “And if your
Lord had enforced His will, those who are on earth would have
believed one and all”. There are other verses in the Holy Qur’ân,
which convey the same message (cf. 18:29; 26:3-4; 76:3; 6:105; 17:7).

َ َ‫ﷲُ ْﺍﻟ ُﻤ ْﻠﻚَ ﺇِ ْﺫ ﻗ‬

‫ﺎﻝ ﺇِﺑ َْﺮﺍ ِﻫﻴ ُﻢ َﺭﺑﱢ َﻲ‬ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺇِﻟَﻰ ﺍﻟﱠ ِﺬﻱ َﺣﺎ ﱠﺝ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ ﻓِﻲ َﺭﺑﱢ ِﻪ ﺃَ ْﻥ ﺁﺗَﺎﻩُ ﱠ‬
‫ﷲَ ﻳَﺄْﺗِﻲ‬ ‫ﺎﻝ ﺇِﺑ َْﺮﺍ ِﻫﻴ ُﻢ ﻓَﺈ ِ ﱠﻥ ﱠ‬
َ َ‫ﻴﺖ ۖ◌ ﻗ‬ ُ ‫ﺎﻝ ﺃَﻧَﺎ ﺃُﺣْ ﻴِﻲ َﻭﺃُ ِﻣ‬
َ َ‫ﻴﺖ ﻗ‬ ُ ‫ﺍﻟﱠ ِﺬﻱ ﻳُﺤْ ﻴِﻲ َﻭﻳُ ِﻤ‬
‫ﺏ ﻓَﺒُ ِﻬﺖَ ﺍﻟﱠ ِﺬﻱ َﻛﻔَ َﺮ‬ ِ ْ‫ﻕ ﻓَﺄ‬
ِ ‫ﺕ ﺑِﻬَﺎ ِﻣﻦَ ْﺍﻟ َﻤ ْﻐ ِﺮ‬ ِ ‫ﺲ ِﻣﻦَ ْﺍﻟ َﻤ ْﺸ ِﺮ‬ ِ ‫ﺑِﺎﻟ ﱠﺸ ْﻤ‬
2:258 Yuhyî ‫ ﻳُﺤْ ﻴِﻲ‬and Uhyî ‫ ﺃُﺣْ ﻴِﻲ‬are derived from hayya ÏéY and has a
broad meaning (cf. 2:260). King Nimrod and his people worshipped
the sun. When the king said to Abraham he could give life and bring
about fertility and cause death and desolation based on his powers as
regent, Abraham advanced the argument, “Allâh surely makes the sun
rise from the east, so you should make it rise from the west.” ‫ﷲَ ﻳَﺄْﺗِﻲ‬ ‫ﻓَﺈ ِ ﱠﻥ ﱠ‬
ْ ْ ْ ُ
ِ ‫ﺕ ﺑِﻬَﺎ ِﻣﻦَ ﺍﻟ َﻤ ْﻐ ِﺮ‬
‫ﺏ‬ ِ ‫ﺲ ِﻣﻦَ ﺍﻟ َﻤ ْﺸ ِﺮ‬
ِ ‫ﻕ ﻓَﺄ‬ ِ ‫ﺑِﺎﻟ ﱠﺸ ْﻤ‬. Yumîtu ‫ﻴﺖ‬
ُ ‫ ﻳُ ِﻤ‬and Umîto ‫ﻴﺖ‬
ُ ‫ ﺃ ِﻣ‬are
words derived from mâta ‫ ﻣﺎﺕ‬meaning to die or pass away. They are
sometimes used in a sense imparting distress, grief, spiritual death
(2:260; 14:17), or the fall of nations (2:43). The sayings of Jesus in
3:49 and 5:110 should be understood in the metaphoric sense of
giving life to the spiritually dead. In a similar metaphoric sense, the
words “He brings dead earth into life” (2:164; 29:63) are to be
understood. In 14:17 the word takes on the meaning of “torment”. In

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verse 39:42 it is used to describe a state of sleep, either physical or

spiritual.

ُ‫ﷲ‬‫ﺎﻝ ﺃَﻧ ﱠ ٰﻰ ﻳُﺤْ ﻴِﻲ ﻫَ ٰـ ِﺬ ِﻩ ﱠ‬ ِ ‫ﺎﻭﻳَﺔٌ َﻋﻠَ ٰﻰ ُﻋﺮ‬

َ َ‫ُﻭﺷﻬَﺎ ﻗ‬ ِ َ‫ﺃَﻭْ َﻛﺎﻟﱠ ِﺬﻱ َﻣ ﱠﺮ َﻋﻠَ ٰﻰ ﻗَﺮْ ﻳَ ٍﺔ َﻭ ِﻫ َﻲ ﺧ‬
‫ﺖ ﻳَﻮْ ًﻣﺎ‬ ُ ‫ﺎﻝ ﻟَﺒِ ْﺜ‬
َ َ‫ﺎﻝ َﻛ ْﻢ ﻟَﺒِ ْﺜﺖَ ۖ◌ ﻗ‬
َ َ‫َﺎﻡ ﺛُ ﱠﻢ ﺑَ َﻌﺜَﻪُ ۖ◌ ﻗ‬
ٍ ‫ﷲُ ِﻣﺎﺋَﺔَ ﻋ‬ ‫ﺑَ ْﻌ َﺪ َﻣﻮْ ﺗِﻬَﺎ ۖ◌ ﻓَﺄ َ َﻣﺎﺗَﻪُ ﱠ‬
‫ﻚ َﻭ َﺷ َﺮﺍﺑِﻚَ ﻟَ ْﻢ‬َ ‫َﺎﻡ ﻓَﺎﻧﻈُﺮْ ﺇِﻟَ ٰﻰ ﻁَ َﻌﺎ ِﻣ‬ ٍ ‫ﺎﻝ ﺑَﻞ ﻟﱠﺒِ ْﺜﺖَ ِﻣﺎﺋَﺔَ ﻋ‬ َ َ‫ْﺾ ﻳَﻮْ ٍﻡ ۖ◌ ﻗ‬ َ ‫ﺃَﻭْ ﺑَﻌ‬
‫ﺎﺱ ۖ◌ َﻭﺍﻧﻈُﺮْ ﺇِﻟَﻰ ْﺍﻟ ِﻌﻈَ ِﺎﻡ‬ ِ ‫ﺎﺭﻙَ َﻭﻟِﻨَﺠْ َﻌﻠَﻚَ ﺁﻳَﺔً ﻟﱢﻠﻨ ﱠ‬ ِ ‫ﻳَﺘَ َﺴﻨﱠ ْﻪ ۖ◌ َﻭﺍﻧﻈُﺮْ ﺇِﻟَ ٰﻰ ِﺣ َﻤ‬
‫ﷲَ َﻋﻠَ ٰﻰ ُﻛﻞﱢ‬ ‫ﺎﻝ ﺃَ ْﻋﻠَ ُﻢ ﺃَ ﱠﻥ ﱠ‬
َ َ‫ﻨﺸ ُﺰﻫَﺎ ﺛُ ﱠﻢ ﻧَ ْﻜﺴُﻮﻫَﺎ ﻟَﺤْ ًﻤﺎ ۚ◌ ﻓَﻠَ ﱠﻤﺎ ﺗَﺒَﻴﱠﻦَ ﻟَﻪُ ﻗ‬ ِ ُ‫َﻛ ْﻴﻒَ ﻧ‬
‫َﺷ ْﻲ ٍء ﻗَ ِﺪﻳ ٌﺮ‬
2:259 This verse is an allusion to the rise and fall of nations. A
difficult and confusing portion of the Bible (Ezekiel. 37.1-10) is
explained here, and an illustration is presented from later Israelite
history as to how “dead" nations are raised to life (cf.: 2:260). This
verse is a reference to Ezekiel’s vision (Ezekiel Ch.37). The Holy
Qur’ân usually dispenses with words showing an incident to be a
vision when either the context or the nature of the incident or a
reference to earlier history makes it clear that it was a vision and not
an actual event (cf.12:4). The statement here, “Allâh kept him in a
state of death for a hundred years, and then he raised him to life”,
does not mean that Ezekiel was physically dead and then rose to life
again. His reply, “I may have stayed a day or a part of day” also
indicates it was his vision. The words, “Now look at your food and
drink, they have escaped the action of time, and look at your donkey
too” also clearly point to visionary nature of his experience; there
would have been no spiritual reason for Allâh to keep a donkey alive
for a hundred years. Imâm Râzî says that this incident relates a vision
of a Prophet Ezekiel. Ezekiel was a Prophet to the Israelites who were
in the state of captivity and great plight following the invasion of
Jerusalem in 599 BC (Kings 24.10).
The Prophets always pray for their people. In response to Ezekiel’s
Prayers, the Lord showed him a vision in which he had died and

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remained dead for a hundred years and then came back to life (Râzî).
A Prophet represents his people (cf.65:1) and the death-like slumber
of a Prophet signifies the death-like sleep of his people. Allâh
informed Ezekiel, through this vision, that his nation, that of the
Israelites, would remain in a state of captivity and “lifelessness" for a
century, after which a new life would be granted to them, and they
would return to their city of Jerusalem. The statement “restoring the
destroyed and dead town to life” can only mean to make it spiritually
alive. In 538 BC, the Persians conquered Jerusalem. Cyrus allowed
the Israelites to return to their homeland and, in the year 537 B.C.,
gave them permission to rebuild their temple. The temple was
eventually finished in 515 B.C. (Ezra 6.15); it took another 15 years
for the scattered and captive Israelites to settle back in Jerusalem. In
total, this period extended from 599 to 500 B.C.

َ َ‫ﺎﻝ ﺃَ َﻭﻟَ ْﻢ ﺗُ ْﺆ ِﻣﻦ ۖ◌ ﻗ‬

‫ﺎﻝ‬ َ َ‫ﺎﻝ ﺇِﺑ َْﺮﺍ ِﻫﻴ ُﻢ َﺭﺏﱢ ﺃَ ِﺭﻧِﻲ َﻛ ْﻴﻒَ ﺗُﺤْ ﻴِﻲ ْﺍﻟ َﻤﻮْ ﺗَﻰٰ ۖ◌ ﻗ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
‫ﺎﻝ ﻓَ ُﺨ ْﺬ ﺃَﺭْ ﺑَ َﻌﺔً ﱢﻣﻦَ ﺍﻟﻄﱠﻴ ِْﺮ ﻓَﺼُﺮْ ﻫُ ﱠﻦ ﺇِﻟَ ْﻴﻚَ ﺛُ ﱠﻢ‬ ْ َ‫ﺑَﻠَ ٰﻰ َﻭﻟَ ٰـ ِﻜﻦ ﻟﱢﻴ‬
َ َ‫ﻄ َﻤﺌِ ﱠﻦ ﻗَ ْﻠﺒِﻲ ۖ◌ ﻗ‬
◌ۚ ‫ﺍﺟْ َﻌﻞْ َﻋﻠَ ٰﻰ ُﻛﻞﱢ َﺟﺒَ ٍﻞ ﱢﻣ ْﻨﻬ ﱠُﻦ ﺟ ُْﺰ ًءﺍ ﺛُ ﱠﻢ ﺍ ْﺩ ُﻋﻬ ﱠُﻦ ﻳَﺄْﺗِﻴﻨَﻚَ َﺳ ْﻌﻴًﺎ‬
2:260 This verse provides yet another illustration in a beautiful
parable of a difficult subject relating to life and death, the rise and fall
of nations, spiritual guidance, and how human nature is prepared and
in a position to receive Divine guidance. In the first instance, this
verse relates the difference between imân ‫( ﺇﻳﻤﺎﻥ‬faith) and itminân
‫( ﺇﻁﻤﻴﻨﺎﻥ‬being at peace). In the former state, one believes that Allâh can
do a certain thing, while in the latter one actually receives
confirmation that the act will be done in a certain way as promised.
The evidence of actually seeing or experiencing something is of a
higher degree than the evidence of just hearing about it.
Tuhyî ‫ ﺗُﺤْ ﻴِﻲ‬- “you give life”, is derived from the root hayya ‫ ﺣْ ﻴِﻲ‬and
means “to give life” (cf. 21:30), “to live”(cf. 19:31), “be alive”,
“fertilize the earth”(cf. 2:164; 29:63), “bring to life”(cf: 50:11), or
“rise to life after physical or spiritual death”(cf. 2:28; 6:95; 19:15;
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10:31). The root hayya in its 28 forms is used in the Holy Qur’ân 190
times. Mostly it is used in the broader sense of bringing the spiritually
dead to life (cf. 2:28; 2: 259; 10:31; 6:95).
Five times a day in all mosques throughout the world, there is a call to
Prayer in the following words, Hayya ala-Al-Salât ‫ﻲ ﻋﻠﺊ ﺍﻟﺼﻼﺓ‬ ٌ ‫ ﺣ‬and
Hayya ‘ala-al-Fallâh ‫ﻲ ﻋﻠﺊ ﺍﻟﻔﻼﺡ‬ ٌ ‫ﺣ‬ . Here hayya does not mean “come
to life” in a physical sense, nor does it mean, “come to Prayer”, as
most people understand. In these words, there is a call to come back to
a life that can only be a spiritual life. Al-Hayyi ‫ ﺃﻟﺤﻲ‬is the name and the
attribute of Allâh.
Al-Mawtâ ‫ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ‬is derived from mâta ‫ ﻣﺎﺕ‬meaning to die, die away in
fire, to burn out, become still (wind), cool ones anger, cool ones
passions, be obsolete, or to exert ones self to the utmost (Istamâta
lahû ‫)ﺇﺳﺘﻤﺎﺗﺊ ﻟﻪ‬. Mautâ ‫ ﻣﻮﺕ‬thus means death, swoon, madness, being
about to die, or to spiritually dead. Maut َ‫ ﻣﻮﺕ‬or death, is of many
kinds, just as life hayya ‫ﻲ‬ ٌ ‫ﺣ‬, is of many kinds. The decay of strength
and vigor of the senses, of the faculty of growth and generative faculty
of human beings, animals and of vegetables, of the power of
expression, of the sense of taste, touch, of imagination,
perception,apprehension, disorientation of the generative faculty,
ignorance, grief, sleep, and expiation are examples of maut (cf. 2:260;
57:18; 6:123; 50:12).
The word Surr ‫ ﺻ ٌﺮ‬when derived from Sâd ‫ﺹ‬, Waw‫ﻭ‬, Râ‫ ﺭ‬with waw
as the central root letter, means to attach to a thing or incline towards
it, particularly when it is used with the proposition ila ‫ﺇﻟﺊ‬. An example
of usage is ‫ ﺃﺭﺉ ﻟﻚ ﺇﻟﻴﻪ ﺻﺮٌﺓ‬- “I observe that you have an inclination
towards him and you love him” (Sihâh, Muhkam, Qâmûs, Zajjâj,
Zamakhsharî, Lisân, and Tâj). In modern psychological terminology,
it means programming, shaping behaviour, or conditioning. Great
lexicologists agreed that the word Sur used here is the imperative form
of Sûrr, which means “made to incline, made to attach” (Lisân, Tâj).
“Cutting into pieces” is not the significance of this word, and would
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make the verse meaningless (Râzî, Zamakhsharî). Ibn ‘Abbâs is also

of the opinion that Sur-hunna ‫ ﻓَﺼُﺮْ ﻫ ﱠُﻦ‬is in the sense of amil-hunna
ٌ
‫ﺇﻣﻠﻬﻦ‬ - “make it incline”. Juz ‫ ﺟ ُْﺰ‬has the meaning of a part, a piece, or
each one of them. In the verse, it means putting each separate bird on
a separate hill and not placing portions of the minced meat there. The
number four signifies the four directions, north, east, south, and the
west.
The story of cutting the birds into pieces and mincing their meat is
absurd and makes no sense, nor is it traceable to any authority. This is
a wrong understanding of the verse. The word Tâir‫ ﺍﻟﻄﱠﻴْﺮ‬is derived
from târa ‫ ﻁﺎﺭ‬meaning to fly, flee, or hasten to do a thing. The Tair is
the one who soars in the higher spiritual spheres (cf. 3:49; 5:110;
Râzî, Qâmûs, Maydanî, Tâj, Lisân). The answer to Abrahams
question, “How do you give life to the (spiritually or physically)
dead?” ‫ َﻛ ْﻴﻒَ ﺗُﺤْ ﻴِﻲ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ‬is answered with this beautiful parable. Through
the parable of the birds, Abraham is made to realize how Allâh
controls the destiny of nations and how He guides the spiritually dead
who then fly to higher spiritual spheres. The capacity for receiving
guidance is inborn in human nature. Abû Muslim Khurâsâni says, “If
a human being is able, as he undoubtedly is, to train birds in such a
way as to make them obey his call, then it is obvious that Allâh,
whose Will everything obeys, can call the spiritually and physically
dead into life by simply decreeing, Be! ” (Râzî).
The three verses (2:258-260) have one thing in common: they speak
of “rising to life after death”. The use of the word “death” also stands
for spiritual death, and rising to life is a spiritual awakening. Rising to
life after death is accomplished through the Prophets with the aid of
Divine Revelation (symbolized by rain); thereby the dead earth comes
to life again. When the dead earth (the people) receives rain (by
listening to the Divine messages of the Prophet), the grains sprout.
This symbolism is explained in verse 261 of the Holy Qur’ân more
clearly. Similar symbolism is applied to the day and the night (cf.

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3:27).The death of a Prophet in a vision signified the spiritual death of

his people. That a Prophet remained dead for a hundred years is an
allusion to the spiritual degradation and death of his people, and that
after every hundred years, Reformers ("Mujaddidin") are sent to
awaken the people from their spiritual slumber. In Islamic spiritual
history, these Mujaddidin are well known (see also 10.11; 10:47). The
mention in ahâdîth of the advent of "Mahdi" is also to be seen in this
context.

◌ۗ ‫ﻳ ُْﺆﺗِﻲ ْﺍﻟ ِﺤ ْﻜ َﻤﺔَ َﻣﻦ ﻳَ َﺸﺎ ُء ۚ◌ َﻭ َﻣﻦ ﻳ ُْﺆﺕَ ْﺍﻟ ِﺤ ْﻜ َﻤﺔَ ﻓَﻘَ ْﺪ ﺃُﻭﺗِ َﻲ َﺧ ْﻴﺮًﺍ َﻛﺜِﻴﺮًﺍ‬
2:269 The injunction regarding spending of wealth is based on
wisdom (see also 2:261).

َ‫ﺎﻥ ِﻣﻦ‬ُ َ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺄْ ُﻛﻠُﻮﻥَ ﺍﻟﺮﱢ ﺑَﺎ َﻻ ﻳَﻘُﻮ ُﻣﻮﻥَ ﺇِ ﱠﻻ َﻛ َﻤﺎ ﻳَﻘُﻮ ُﻡ ﺍﻟﱠ ِﺬﻱ ﻳَﺘَﺨَ ﺒﱠﻄُﻪُ ﺍﻟ ﱠﺸ ْﻴﻄ‬
‫ﷲُ ْﺍﻟﺒَ ْﻴ َﻊ َﻭ َﺣ ﱠﺮ َﻡ‬
‫ْﺍﻟ َﻤﺲﱢ ۚ◌ َ ٰﺫﻟِﻚَ ﺑِﺄَﻧﱠﻬُ ْﻢ ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠ َﻤﺎ ْﺍﻟﺒَ ْﻴ ُﻊ ِﻣ ْﺜ ُﻞ ﺍﻟﺮﱢ ﺑَﺎ ۗ◌ َﻭﺃَ َﺣ ﱠﻞ ﱠ‬
◌ۚ ‫ﺍﻟﺮﱢ ﺑَﺎ‬
2:275 Ribâ ‫ ﺍﻟ ﱢﺮﺑَﺎ‬means to increase, grow, augment, (financial) interest,
usury, any addition or increase in capital fixed before its investment.
Usury and interest is not trade, “Allâh has made trade lawful and
made interest unlawful” ‫ﷲ ُ ْﺍﻟﺒَ ْﻴ َﻊ َﻭ َﺣ ﱠﺮ َﻡ ﺍﻟ ﱢﺮﺑَﺎ‬
‫ َﻭﺃَ َﺣ ﱠﻞ ﱠ‬. The earliest mention of
Ribâ in the chronology of Qur’ânic Revelation appears in 30:39. The
Holy Qur’ân draws a distinction between trading ‫ﺍﻟﺒَ ْﻴ َﻊ‬, ْ Ribâ, and Dayn
‫ َﺩﻳ ٍْﻦ‬, which is a loan without interest. If labour does not bring profit, the
capitalist should share in the losses along with the labourer. There can
be Tadâyan ‫( ﺗﺪﺍﻳﻦ‬cf. 2:282) - an interchange of borrowing and lending
in money, but without involving usury.
The subject of usury and interest is introduced as a continuation after
mentioning charity. An economic system that is not based on interest
and usury promises prosperity. Interest increases disparities in wealth
and eventually leads to economic unrest. It encourages belligerent
nations to borrow money beyond their capacity, and makes them

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economically ever more dependent on others with little hope for

progress and prosperity.

ِ ‫ﺼ َﺪﻗَﺎ‬
‫ﺕ‬ ‫ﻖ ﱠ‬
‫ﷲُ ﺍﻟﺮﱢ ﺑَﺎ َﻭﻳُﺮْ ﺑِﻲ ﺍﻟ ﱠ‬ ُ ‫ﻳَ ْﻤ َﺤ‬
2:276 Sadaqât ‫ﺕ‬ ِ ‫ﺼ َﺪﻗَﺎ‬
‫ ﺍﻟ ﱠ‬is the plural form of Sadaqa ‫ ﺻﺪﻕ‬meaning to
remit in charity or forgo. It has also the means to speak the truth or
prove true. Allâh said, "Allâh annuls usury and interest and makes
alms and charity grow". Charity reflects the broad basis of human
sympathy, whereas usury and interest annihilate all sympathetic
affections. “Allâh annuls usury and promotes charity” is to be read in
connection with verse 2:269: The Prophet (pbuh) said, “On the Day of
Resurrection Allâh will ask: Where are the things you gave to those
who asked you in My name? The servant will point to insignificant
objects. Allâh will then say, Are you ashamed to appear before Me
with these valueless alms you gave? You knew you were going to
appear before Me. Then Allâh will say, I have pardoned you because
of a beggars request and the joy you gave him. I have made your alms
grow. Allâh will then show the alms given by the servant that have
become larger than the Mount of Uhad” (Bukhârî).

◌ۚ ُ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺇِ َﺫﺍ ﺗَﺪَﺍﻳَﻨﺘُﻢ ﺑِ َﺪﻳ ٍْﻦ ﺇِﻟَ ٰﻰ ﺃَ َﺟ ٍﻞ ﱡﻣ َﺴ ًّﻤﻰ ﻓَﺎ ْﻛﺘُﺒُﻮﻩ‬
2:282 Tadâyan ‫( ﺗﺪﺍﻳﻦ‬to transact) is derived from dâna ‫ﺩﺍﻥ‬, which
means to lend or to give a loan. Its noun form is dayn ‫ﺩَﻳﻦ‬. The word
has other meanings, such as to have a good or bad habit, to requite,
recompense, judge or honour. Its noun is dîn ‫ ِﺩﻳﻦ‬. Tadâyan covers any
transaction based on credit, whether it is a direct loan or a commercial
negotiation without involving usury. Tadâyan is permissible whereas
usury is not.
In the statement “from amongst your men” ‫َﻭﺍ ْﺳﺘَ ْﺸ ِﻬﺪُﻭﺍ َﺷ ِﻬﻴ َﺪ ْﻳ ِﻦ ِﻣﻦ ﱢﺭ َﺟﺎﻟِ ُﻜ ْﻢ‬
the word “your” indicates that the witnesses should not be strangers
but be known persons residing in the same locality and circle. The

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words “such as you approve as witnesses” point to the idea that the
witnesses, whether men or women, must be able to understand the
transaction and be easily available if the need for a witness arises.
They should be respectable and reliable persons and enjoy the
confidence of both parties.
Although, women in many societies do not take much part in business,
and in the past, they were not permitted to function as witnesses, this
privilege is now given to them. “But if there be no two males
(available), then let there be one male and two females, such as you
approve as witness (‫ )ﻓَﺈِﻥ ﻟﱠ ْﻢ ﻳَ ُﻜﻮﻧَﺎ َﺭ ُﺟﻠَ ْﻴ ِﻦ ﻓَ َﺮ ُﺟ ٌﻞ َﻭﺍ ْﻣ َﺮﺃَﺗَﺎ ِﻥ‬does not mean that a
single woman is not capable of giving evidence or that her testimony
will be counted as half against the testimony of a man. Neither is the
significance of the verse that the evidence of two female witnesses is
required before a case can be decided.
The men of that time did not give weight to the evidence of a woman
and considered her evidence as weak. Here, she is permitted to bring
another woman witness in such circumstances. She is given the
privilege to bring another witness to confirm, support and strengthen
her own evidence. In the patriarchal societies of the past, courts did
not accept women as witnesses. Under this Qur’ânic injunction, the
patriarchs unwillingly had to accept women as witnesses, but they
tended to degrade their evidence by alleging that woman is forgetful
or untrustworthy, so her testimony should carry less weight. In such a
situation, the woman is given the right to bring another woman to
support her witnessing. This is what is meant by the words: “so that if
either of the two women forgets [as alleged by the men] then she may
remind [testify or support] the other ‫ﻀ ﱠﻞ ﺇِﺣْ ﺪَﺍﻫُ َﻤﺎ ﻓَﺘُ َﺬ ﱢﻛ َﺮ ﺇِﺣْ ﺪَﺍﻫُ َﻤﺎ ْﺍﻷُ ْﺧ َﺮ ٰﻯ‬
ِ َ‫ﺗ‬.
This privilege is not given to men.
Patriarchs, in fear of losing a case that might otherwise result in an
advantage for them, created hindrances that prevented witnesses from
supporting the woman, or even denied her this right outright. “Let the
witnesses not refuse (to give evidence) whenever they are summoned”
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َ ْ‫ ) َﻭ َﻻ ﻳَﺄ‬is also a warning to those who refused the

( ‫ﺏ ﺍﻟ ﱡﺸﻬَﺪَﺍ ُء ﺇِ َﺫﺍ َﻣﺎ ُﺩﻋُﻮﺍ‬
right of the woman to call another witness to support her case. It must
be emphasized that this is a privilege that can be used, it is not
required.
‘Âishah(rz) is the sole witness and narrator of many actions of the Holy
Prophet (pbuh) referred to in collections of the Traditions (Ahâdîth)
and she bears testimony to hundreds of his sayings. Her testimony was
never questioned, nor was objections rose that her testimony is the
testimony of a single woman. Similarly, there were other female
Companions of the Holy Prophet (pbuh) who gave testimony as to his
actions and sayings. In some cases, such as regards fostering, the
testimony of women is preferable to those of men. Cases may also be
decided on circumstantial evidence as well, which may be sometimes
stronger than the evidence of witnesses; for example, Josephs
innocence was established on circumstantial evidence (12:26-27).
Verses 275-281 were among the last revelations made to the Holy
Prophet (pbuh) (Bukhârî).

‫ﺖ ۗ◌ َﺭﺑﱠﻨَﺎ َﻻ‬ ْ َ‫ﷲُ ﻧَ ْﻔﺴًﺎ ﺇِ ﱠﻻ ُﻭ ْﺳ َﻌﻬَﺎ ۚ◌ ﻟَﻬَﺎ َﻣﺎ َﻛ َﺴﺒ‬

ْ َ‫ﺖ َﻭ َﻋﻠَ ْﻴﻬَﺎ َﻣﺎ ﺍ ْﻛﺘَ َﺴﺒ‬ ‫ﻒ ﱠ‬ ُ ‫َﻻ ﻳُ َﻜﻠﱢ‬
‫ﺍﺧ ْﺬﻧَﺎ ﺇِﻥ ﻧﱠ ِﺴﻴﻨَﺎ ﺃَﻭْ ﺃَ ْﺧﻄَﺄْﻧ َۚﺎ َﺭﺑﱠﻨَﺎ َﻭ َﻻ ﺗَﺤْ ِﻤﻞْ َﻋﻠَ ْﻴﻨَﺎ ﺇِﺻْ ﺮًﺍ َﻛ َﻤﺎ َﺣ َﻤ ْﻠﺘَﻪُ َﻋﻠَﻰ‬
ِ َ‫ﺗُﺆ‬
ْ‫ﻒ َﻋﻨﱠﺎ َﻭﺍ ْﻏﻔِﺮ‬ ْ
ُ ‫ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِﻨَﺎ ۚ◌ َﺭﺑﱠﻨَﺎ َﻭ َﻻ ﺗُ َﺤ ﱢﻤﻠﻨَﺎ َﻣﺎ َﻻ ﻁَﺎﻗَﺔَ ﻟَﻨَﺎ ﺑِ ِﻪ ۖ◌ َﻭﺍ ْﻋ‬
َ‫ﻟَﻨَﺎ َﻭﺍﺭْ َﺣ ْﻤﻨَﺎ ۚ◌ ﺃَﻧﺖَ َﻣﻮْ َﻻﻧَﺎ ﻓَﺎﻧﺼُﺮْ ﻧَﺎ َﻋﻠَﻰ ْﺍﻟﻘَﻮْ ِﻡ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦ‬
‫َﻻ ﻳُ َﻜﻠﱢﻒُ ﱠ‬
2:286 “Allâh charges no soul but to its capacity.” ‫ﷲ ُ ﻧَ ْﻔﺴًﺎ ﺇِ ﱠﻻ‬
‫ ; ُﻭ ْﺳ َﻌﻬَﺎ‬means that Allâh does not impose on any person religious
obligations beyond that persons faculties and scope. This is an
argument against the Pauline notion that religious law is a curse
because it is impossible to practice at the same level by all. The
commandments of Allâh are intended to be applicable with due regard
for human limitations, and the judgment shall be rendered
accordingly. The words: “It [the soul] shall be paid for that which it
has done [of good] and against it who has incurred [evil

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ْ َ‫ﺖ َﻭ َﻋﻠَ ْﻴﻬَﺎ َﻣﺎ ﺍ ْﻛﺘَ َﺴﺒ‬

deliberately] ‫ﺖ‬ ْ َ‫ ﻟَﻬَﺎ َﻣﺎ َﻛ َﺴﺒ‬is a refutation any doctrine, like
the Christian, of atonement. Kasabat ‫ﺖ‬ ْ َ‫ َﻛ َﺴﺒ‬denotes the doing of good
deeds, and iktasabat ‫ﺖ‬ ْ َ‫ ﺍ ْﻛﺘَ َﺴﺒ‬means to incur evil deliberately.
Deliberation requires a greater effort and exertion on the part of a
person who commits evil (Lisân). A person will be rewarded for good
deeds even if they are done casually and without any effort, while he
can only be punished for his evil deeds if they are committed
deliberately and with effort. It is because of this concept that nisyân
‫ ﻧﺴﻴﺎﻥ‬forgetfulness or lapses, and khatâ ‫ ﺧﻄﺎء‬mistake or error, are not
punishable by Allâh as they lack intention or the motive that is
necessary for awarding punishment.
Isr ‫ ﺇِﺻْ ﺮًﺍ‬is a burden that restrains one from motion or the burden of
sin, as sin also hampers spiritual progress (Râghib). Isr also means not
to make one responsible for acts that caused no harm to others thus
not justifying severe punishment for a sin (Tâj, Râghib). “Lay not on
us the burden as you did lay upon those before us” ‫َﻻ ﺗَﺤْ ِﻤﻞْ َﻋﻠَ ْﻴﻨَﺎ ﺇِﺻْ ﺮًﺍ َﻛ َﻤﺎ‬
َ‫ َﺣ َﻤ ْﻠﺘَﻪُ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِﻦ‬refers to protection from being disobedient and
breaking Allâh’s covenant. Difficult, complex and detailed religious
obligations, similar to those of Jews, may become a cause of
disobedience. “Our Lord! Charge us not with the responsibility which
we have not the strength to bear” ‫ َﺭﺑﱠﻨَﺎ َﻭ َﻻ ﺗُ َﺤ ﱢﻤ ْﻠﻨَﺎ َﻣﺎ َﻻ ﻁَﺎﻗَﺔَ ﻟَﻨَﺎ ﺑِ ِﻪ‬, here the
servant is asking for Allâh not to place on him those heavy duties and
responsibilities that are difficult to fulfil, and at the same time asking
not to make him culpable for acts that caused no harm to others. Sin,
in this context, should not be understood as an act that causes actual
harm to other people. Instead, this burden is personal and spiritual, Isr
refers to those sins that do not actively harm others, and thus do not
justify severe punishment, Isr are a class of burdens that cannot ever
exceed a believers capacity to carry, and thus do not require severe
punishment.
“Overlook our faults and grant us protection and have mercy on us”
‫ َﻭﺍﻋْﻒُ َﻋﻨﱠﺎ َﻭﺍ ْﻏﻔِﺮْ ﻟَﻨَﺎ‬here ghafar‫( ﻏﻔﺮ‬protection) means to cover, hide,

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conceal, protect, or suppress a defect. As Barmawî explains, ghafar is

of two kinds, either protecting a human being from the commission of
sin, or protecting him from the punishment of a sin that he has
committed (Qustalâni). All the Prophets of Allâh laid emphasis on
istighfâr‫ﺇﺳﺘﻐﻔﺎﺭ‬. The Holy Prophet (pbuh) said, "I implore Divine
Protection - istighfâr at least seventy times each day, and you people
are not better who have been excused of this practice of Istighfâr
(Bukhârî). The Divine Attributes Ghâfir‫ﻋﺎﻓﺮ‬, Ghafûr‫ ﻋﻔﻮﺭ‬and Ghaffâr
‫ﻋﻔٌﺎﺭ‬are from the same root and mean “one who protects us from
committing sins and faults and passes over our sins and faults”
(Nihayah). Istighfâr is a way for the believers to protect themselves
from the evil consequences of their deeds and suppress their
weaknesses. Satan invites us to indulge in evil and do things that are
foul and obscene (2:169; 2:268; 24:21), while Allâh promises us
maghfirat (2:268: 5:9: 24:26: 48:29) and places a veil between the
sinning believer and his act of indecency and disobedience to protect
him. In Allâh’s maghfirah there are in fact two veils: one is the veil
He covers the believer in to protect him from the evil consequences of
his disobedience in this world; the other is the one He will cover him
with in the life hereafter and use to protect him from the Fire. An
example of the protection of the first veil is given in verse 2:268,
where the believer is protected by repelling the scourge of poverty -
fuqr‫( ﻓُﻘﺮ‬poverty). The second veil is the result of the Divine Grace of
Mercy (Rahîmîyyat), meaning that the Rahîm Allâh has Himself taken
the responsibility for protecting His servant and has shown him the
way that leads to His protection (33:4).
The words: ‫“ َﺭﺑﱠﻨَﺎ َﻻ ﺗُﺆَﺍ ِﺧ ْﺬﻧَﺎ ﺇِﻧﻨﱠ ِﺴﻴﻨَﺎ ﺃَﻭْ ﺃَ ْﺧﻄَﺄْﻧ َۚﺎ‬Our Lord! Take us not to task if
we forget or [if] we make a mistake” imply that no severe
punishments apply to the involuntary transgressions (khatâ ‫ )ﺧﻄﺎء‬or
forgetfulness (nisyân ‫)ﻧﺴﻴﺎﻥ‬. Allâh imposes on every soul only that
much religious burden which it has the capacity to bear (cf. 2:233;
6:152: 7:42: 23:62) and He desires to bring ease to His servant if even
this appears difficult (65:7-8). If no reference is made to an injunction
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by either the Holy Qur’ân or Sunnah al-‘Ibâdiyah ‫ﺳﻨٌﺔ ﺍﻟﻌﺒﺎﺩﻳﻪ‬, then the
injunction does not have the status of Divine law (sharî‘a). Moreover,
the Divine laws are imposed only on persons who are capable of
accepting such obligations. The Holy Qur’ân reminds us of this
repeatedly (2:233; 6:152: 7:42: 23:62). Every person carries the
burden according to his or her capabilities and capacities, and these
vary according to intellect and power of reflection. “Our Lord! Lay
not upon us the burden [of disobedience]” ‫َﺭﺑﱠﻨَﺎ َﻭ َﻻ ﺗُ َﺤ ﱢﻤ ْﻠﻨَﺎ َﻣﺎ َﻻ ﻁَﺎﻗَﺔَ ﻟَﻨَﺎ ﺑِ ِﻪ‬
remind us of our limitations.
With the words, “as You laid upon those before us” ‫َﻛ َﻤﺎ َﺣ َﻤ ْﻠﺘَﻪُ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ‬
‫ ﻗَ ْﺒﻠِﻨَﺎ‬the Lawgiver intends to lessen the burden of religious
prescriptions by reiterating warnings about what the Jews did with
their laws. Because of this, we are not obligated to follow any
religious laws promulgated before ours, despite the fact they were
authentic sacred laws of that community, and we do not accuse such
laws to be false.
The imitation of the habits of the Holy Prophet (pbuh) (Sunnat al-
‘Âdîyat ‫ )ﺳﻨٌﺔ ﺍﻟﻌﺎﺩﻳﺔ‬is not mandatory (wâjib ‫ ;)ﻭﺍﺟﺐ‬if it were, it would be
the heaviest or impossible burden for the Muslim community. The
Holy Prophet (pbuh) was a man of feelings: he smiled and he showed
his displeasure. He worked to sustain his family, he walked and
travelled on the back of camels, he fought with a sword. Sometimes
he wore his hair short and other times so long that it touched the
ground when he was in a state of prostration (sajdah ‫)ﻭﺍﺟﺐ‬. We are not
obliged to follow such of his habits. We are only expected to follow
the commands that he explicitly gave us to obey (Sunnah al-‘Ibâdîyat
‫) ُﺳﻨٌﺔ ﺍﻟﻌﺒﺎﺩﻳﺔ‬. Blind conformity (taqlîd ‫ )ﺗﻘﻠﻴﺪ‬to the opinion of the “men of
knowledge”, or scholars of religion and Muftis, dead or living, is not
permissible in matters of Divine laws (sharî‘a). Their opinion is
permissible only if they have a clear and strong support in the words
of the Holy Qur’ân. Their opinion can be accepted based on ijmâ‘
‫–ﺇﺟﻤﺎﻉ‬consensus of the Companions of the Holy Prophet (pbuh). The

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rule of ijmâ‘ was applied when there was no clear statement to be

found on a particular issue in the Holy Qur’ân or the religious
practices of the Holy Prophet (pbuh). There were very few issues
where such decisions were made, and these instances are well
documented in the Books of Traditions. ijmâ‘ ‫ ﺇﺟﻤﺎﻉ‬produced in later
Muslim societies by later Muslim scholars do not have the status of
Divine law (sharî‘a). Nor is it permissible to call a Muslim state law a
sharî‘a law. No sharî‘a law can be made on the basis of personal
opinion (al-Raiy’ ‫)ﺍﻟﺮﺍﺉ‬, or on the opinion of the scholars or leaders in
power unless they are based upon a clear evidence from the Holy
Qur’ân. The validity of sharia law should also be questioned if it has
no support from the Sunnah al-‘Ibâdîyya as exemplified by the Holy
Prophet (pbuh) and not his cultural habits. If these rules are not
followed, the personal opinions (qiyâs ‫ )ﻗﻴﺎﺱ‬of so-called “scholars”
will lead to an infinite number of religious laws and prescriptions.

3. CHAPTER ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬

The family of Amran (‘Imrân)
(Revealed after Hijrah)
The chapter derives its name from verse 33: “Truly Allâh chose
Adam, Noah, the family of Abraham and the family of Amrân
(Imrân)". Imrân was the father of Moses and Aaron, the progenitors of
the family from which Mary and Jesus originated. The chapter is also
known by the names of Al-Amman ‫“ ﺍﻻﻣﻦ‬the Peace”, Al-Kunz ‫“ ﺍﻟﻜﻨﺰ‬the
Treasure”, Al-Istighfâr ‫“ ﺍﻹﺳﺘﻐﻔﺎﺭ‬the Seeking of Protection”, Al-
Tayyabah ‫“ ﺍﻟﻄٌﻴﺒﺔ‬the Pure” and Al-Zahra ‫“ ﺍﻟﺰﻫﺮﺓ‬the Bright one.” These
names throw light on the subject dealt with in this chapter.

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There exists a direct connection between this chapter and the

preceding one, as the two together are called “Zahrawân ‫“ ﺯﻫ َﺮﻭﺍﻥ‬the
two Bright ones”. Like the previous chapter it begins with the words
Alif Lâm Mîm ‫ﺁﻟﻢ‬. Whereas Al-Baqarah ‫ ﺍﻟﺒﻘﺮﺓ‬dealt primarily with the
beginning of revelation and errors committed by people who followed
the earlier revelations, with particular reference to the Jews, the
present chapter deals with dogmas that attribute divinity to a human
being. Its verses refute strongly the erroneous beliefs in the sonship of
God. It is because of this that the Divine Attributes of the All-
Knowing (Al-‘Alîm ‫)ﺍﻟﻌﻠﻴﻢ‬is embedded in the abbreviation Alif Lâm
Mîm; cf. 2:1). Attributes of “The Ever-Living” (Al-Hayî ‫ﻲ‬ ٌ ‫ )ﺍﻟﺤ‬and
“The Self-Subsisting, All-Sustaining” (Al-Qayyûm ‫ )ﺍﻟﻘﻴٌﻮﻡ‬follow the
Attribute of Al-‘Alîm ‫ ﺍﻟﻌﻠﻴﻢ‬All these three Attributes of Allâh refute the
alleged “Lordship” of Jesus and contradict the necessity of Allâh
having a son.
The chapter also mentions some of the early battles of the Muslims in
which they suffered victories and losses. At the end of the chapter
there is a prophecy that the Faith chosen by Allâh for the benefit of
humankind will suffer set-backs at the hands of powerful non-
believers, but finally shall emerge as victorious. The Holy Prophet
(pbuh) said, ‘Islam started as a sufferer at the hands of others, and it
will, once again, after rising to power, return to the original weak state
in which it began and suffer at the hands of non-believers’ (Ibn
Mâjah/35.15). The chapter ends with an address to the believers: “O
you who believe! Be patiently persevering and strive to excel (the
disbelievers) in being patiently persevering, and guard (the frontiers)
and ward off evil, keep your duty to Allâh so that you may attain your
goal” (3:194).

‫ﷲُ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ْﺍﻟ َﺤ ﱡﻲ ْﺍﻟﻘَﻴﱡﻮ ُﻡ‬

‫ﱠ‬
3:2 This verse is a part of Âyat al-Kursî (‫ )ﺁﻳﺎﺕ ﺍﻟﻜﺮﺳﻲ‬- “the verse of
knowledge” mentioned in Al-Baqarah ‫( ﺍﻟﺒﻘﺮﺓ‬2:255). These words are

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not only a reminder, but also refer to the main subject matter of this
ْ and no human being
chapter that Allâh alone is the Ever-Living (‫)ﺍﻟ َﺤ ﱡﻲ‬
or any other deity can claim this Attribute. All others raised to a level
of divinity are dead. It is only Allâh Who perceives, and under Whose
perception none of the perceived things can escape. He is the Self-
ْ
Subsisting (‫)ﺍﻟﻘَﻴﱡﻮ ُﻡ‬. He is the only Existence whose essence would
suffice for itself and not be conditioned by the existence of another.
Jesus or others raised to the level of divinity remain in need of specific
conditions for their existence.

‫ﻧﺠﻴ َﻞ‬ ِ ْ ‫ﺼ ﱢﺪﻗًﺎ ﻟﱢ َﻤﺎ ﺑَ ْﻴﻦَ ﻳَ َﺪ ْﻳ ِﻪ َﻭﺃَﻧﺰَ َﻝ ﺍﻟﺘﱠﻮْ َﺭﺍﺓَ َﻭ‬

ِ ‫ﺍﻹ‬ ‫َﺎﺏ ﺑِ ْﺎﻟ َﺤ ﱢ‬
َ ‫ﻖ ُﻣ‬ َ ‫ﻧَ ﱠﺰ َﻝ َﻋﻠَ ْﻴﻚَ ْﺍﻟ ِﻜﺘ‬
ِ ْ as used in the Holy Qur’ân refer to
3:3 Taurât ‫ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬and Injîl ‫ﺍﻹﻧ ِﺠﻴ َﻞ‬
the Divine Commands revealed to Moses (al-Taurât َ‫ )ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬for his
people and the teachings promulgated by Jesus (al-Injîl ‫)ﺍﻹﻧ ِﺠﻴ َﻞ‬. ِْ
Fragments of them survive in the received canonical, the Old and New
Testaments, and in some other Gospels (Clarke, W. K. L., Concise
Bible Commentary. London: Society for Promotion of Christian
Knowledge [S.P.CK], 1952).
Taurât َ‫ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬was the name given to the Book of Moses. Its rendering
in Hebrew is Torah The word. Taurât َ‫ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬is derived from waraä
ÔiË meaning to strike (fire) or to kindle fire. Taurât was called so for
its reading and acting upon its teachings kindled in the heart the fire of
Divine Love. The Holy Qur’ân refers to this in the words: “You must
have surely received the narrative about Moses. When he saw a fire,
he said to his companions, Stay here, for I perceive a fire creating
feelings of love and affection. I hope I may bring you a firebrand from
there. Rather I feel that I find guidance at the fire.” (20:9-13)
“Torah” in Hebrew signifies the revealed will of God. According to
the Qur’ânic teaching, Moses was a Messenger of Allâh for the people
of Israel, who brought the Law (sharî‘a) to his people. The Taurât
َ‫ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬mentioned in the Holy Qur’ân is not identical to what we know
today as the Old Testament, the Pentateuch, or the Torah. The Old
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Testament is a Christian term, and Catholics and Protestants do not

completely agree on the number of records to be included in the
canon. It is also not correct to say Taurât as “the Pentateuch,” a Greek
word meaning “the Five Books.” The Pentateuch are the first five
books of the Old Testament, containing a semi-historical and
legendary narrative of the history of the Jews, beginning with Adam
and ending with the arrival of the Jews in the Promised Land; though
a part of the Mosaic Law is embodied in it. The Books are ascribed to
Moses, but it is certain that they were not written by Moses, and only
emerged a considerable time after Moses. Unfortunately, much of
their content has been distorted from the original and many parts have
been lost.
Injîl ‫ ﺍِﻧ ِﺠﻴ َﻞ‬is derived fron najila ‫ ﻧ ِﺠ َﻞ‬that means to become verdant,
disclose, manifest, or to have large eyes. Anjala means “to pasture
(cattle) on herbage.” Just as the Taurât is not the Old Testament, so
ِ ْ mentioned in the Holy Qur’ân is certainly not the New
the Injîl ‫ﺍﻹﻧ ِﺠﻴ َﻞ‬
Testament. The Injîl was the preaching and original teachings of
Jesus. Their fragments have survived in the Hebrew Canonicals and
the New Testament, and in various other scripts such as the Gospel of
Barnabas. Modern Christian researchers raise serious doubts on the
authenticity of the New Testament. No more than 18% of its contents
are original sayings of Jesus. Most of the body of this literature is an
odd assortment of texts. None of the Books of the New Testament was
intended by their authors to form one of the Canons. They were
assembled incongruously as a collection of reports and stories
compiled at dates whose exactitude is dubious, some of them many
centuries later by people who were unknown, undesignated, and
unforeseen in the apostolic age. They are far from being the revealed
words of Allâh, and were never meant for publication and distribution
as such. Sentences and paragraphs from original versions have been
abbreviated and expressions changed. The transmission of the first
written version of the collection of the sayings and doing of Jesus was
also open to possible modification or embellishment by the next
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person who copied it. The four Canonical Gospels were only four out
of many, of which others have also survived. The final form of the
New Testament Canons was determined in the fourth century A.D. by
Athanasius and his associates, and then adopted by the Council of
Nicaea
The reason Jesuss revelations, his sayings, and his actions were called
Injîl in the Holy Qur’ân is that they contained not only good news for
those who accepted him, but also gave the glad tiding of the advent of
the greatest and last Prophet (61:6). He was described in Jesuss
metaphorical language as the coming of the Kingdom of God
(Matt.1.15), the coming of the Lord himself (Matt. 21.40), the advent
of Paraclete or perikluton (one who consoles or comforts, one who
encourages or uplifts; hence refreshes, and/or one who intercedes.
“John 14.16) or the Spirit of Truth (John 14.17), among others. This is
the meaning of Hudann ‫“ ﻫُﺪﺍ‬guidance for humankind.” The Holy
Prophet (pbuh) said, “The breasts of my Companions are like
Gospels.” It means that the breasts of his Companions are repositories
of the life history and teachings of Jesus.
In short, the Taurât and Injîl frequently mentioned in the Holy Qur’ân
are not identical with what is known today as the Bible, the Old
Testament or the New Testament, but refer to original revelations
bestowed upon Moses and Jesus. The fact that they are lost and
forgotten is alluded to in the Holy Qur’ân (5:14) and other records of
history. Their confirmation by the Holy Qur’ân refers only to the basic
truth still discernible in the Bible and not to its legislation or to its
present text. As they exist now, they afford guidance in some respects
but remain a mixture of facts and fiction.

ِ ْ‫ﷲَ َﻻ ﻳَ ْﺨﻔَ ٰﻰ َﻋﻠَ ْﻴ ِﻪ َﺷ ْﻲ ٌء ﻓِﻲ ْﺍﻷَﺭ‬

‫ﺽ َﻭ َﻻ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬ ‫ﺇِ ﱠﻥ ﱠ‬
3:5 This verse is an argument against the “son of God” doctrine. Allâh
is not only All-Powerful but He is also All-Knowing. Nothing is
hidden from Him, and His knowledge encompasses His entire
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creation. Lack of knowledge is incompatible with Lordship. Jesus

never made such a claim, and “his father in heaven” kept many things
concealed from his knowledge. The verse has yet another significance
- given that Allâh has the absolute knowledge of everything, He
reveals from time to time some of the knowledge of the unseen to his
Prophets.

◌ۚ ‫ﺼ ﱢﻮ ُﺭ ُﻛ ْﻢ ﻓِﻲ ْﺍﻷَﺭْ َﺣ ِﺎﻡ َﻛ ْﻴﻒَ ﻳَ َﺸﺎ ُء‬

َ ُ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﻳ‬
3:6 This verse provides us with yet another argument against the
divinity of any human being. Sawwirun ‫ ﺻﻮٌﺭ‬means, “fashioning”.
Sawwirun ‫ﺻ ﱢﻮ ُﺭ‬
َ includes detailed formation and the endowment of a
child with moral and spiritual faculties. After Allâh brings into
existence a body in the womb of a mother, He endows it with the
faculties and capacities necessary to fulfil its destiny. It is therefore in
the womb of the mother that the foundation of the childs future is laid.
As the formation of the child takes place in the womb, it is also
affected by its environment and by the physical and moral conditions
of the mother. The reference to the mystery of the birth of a human
being prepares us for the mystery of the birth of Jesus. Jesus, whose
body, like that of other human beings, was formed in the womb of a
woman (Mary), could not escape from being affected by the
limitations and failings inherent in a human being, in this case his
mother Mary: “She conceived him (Jesus) and withdrew with him to a
remote place. The throes of the childs birth (at the time of the
delivery) drove her to a trunk of a palm tree” (cf. 19:22-23). This is
why in his discussion with the Christians of Najrân the Holy Prophet
(pbuh) pointedly referred to the birth of Jesus as an argument against
his divinity (Ibn Jarîr). The statement in this verse, “There is not,
cannot be and will never be One worthy of worship but He, the All-
Mighty, the All-Wise,” has been placed as a natural consequence of the
preceding discussion. When it is Allâh who fashions children in the

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wombs of their mothers, no child born of a woman can claim to be

divine (cf. Matt. 24.36).

‫ﺏ َﻭﺃُﺧَ ُﺮ‬ ِ ‫ﺎﺕ ﻫُ ﱠﻦ ﺃُ ﱡﻡ ْﺍﻟ ِﻜﺘَﺎ‬ ٌ ‫ﺎﺕ ﱡﻣﺤْ َﻜ َﻤ‬ ٌ َ‫َﺎﺏ ِﻣ ْﻨﻪُ ﺁﻳ‬ َ ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺃَﻧﺰَ َﻝ َﻋﻠَ ْﻴﻚَ ْﺍﻟ ِﻜﺘ‬
‫ﺎﺕ ﻓَﺄ َ ﱠﻣﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﻓِﻲ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ ﺯَ ْﻳ ٌﻎ ﻓَﻴَﺘﱠﺒِﻌُﻮﻥَ َﻣﺎ ﺗَ َﺸﺎﺑَﻪَ ِﻣ ْﻨﻪُ ﺍ ْﺑﺘِﻐَﺎ َء ْﺍﻟﻔِ ْﺘﻨَ ِﺔ‬ٌ َ‫ُﻣﺘَ َﺸﺎﺑِﻬ‬
َ‫ﱠﺍﺳ ُﺨﻮﻥَ ﻓِﻲ ْﺍﻟ ِﻌ ْﻠ ِﻢ ﻳَﻘُﻮﻟُﻮﻥ‬ ِ ‫ﷲُ ۗ◌ َﻭﺍﻟﺮ‬ ‫َﻭﺍ ْﺑﺘِﻐَﺎ َء ﺗَﺄْ ِﻭﻳﻠِ ِﻪ ۗ◌ َﻭ َﻣﺎ ﻳَ ْﻌﻠَ ُﻢ ﺗَﺄْ ِﻭﻳﻠَﻪُ ﺇِ ﱠﻻ ﱠ‬
ِ ‫ﺁ َﻣﻨﱠﺎ ﺑِ ِﻪ ُﻛﻞﱞ ﱢﻣ ْﻦ ِﻋﻨ ِﺪ َﺭﺑﱢﻨَﺎ ۗ◌ َﻭ َﻣﺎ ﻳَ ﱠﺬ ﱠﻛ ُﺮ ﺇِ ﱠﻻ ﺃُﻭﻟُﻮ ْﺍﻷَ ْﻟﺒَﺎ‬
‫ﺏ‬
3:7 This verse lays down the principle rule of understanding the
verses of the Holy Qur’ân. The Qur’ânic verses can be divided into
two categories: The first is the category of Muhkamât ‫ﺎﺕ‬ ٌ ‫ ﱡﻣﺤْ َﻜ َﻤ‬,
“definite and decisive,” in which there is no ambiguity or possibility
of doubt. The meaning of the verse is clear, decisive in exposition,
firm and stable, secured from change and interpretations (Râghib,
Tâj). The words in the verse state clear and concise ideas. According
to Ibn Jarîr Muhkamât of a verse are ordinances or statements, which
are self-evident by virtue of their wording. They are also the mother,
nucleus, source, origin, base, means of sustenance, and support or
means of reformation and correction for another verse whose meaning
is not clearly understood by the reader. Such verses are called
Mutashâbihât ‫ﺎﺕ‬ ٌ َ‫ ُﻣﺘَﺸَﺎﺑِﻬ‬. All Qur’ânic verses are basically Muhkam
‫ ُﻣﺤﻜﻢ‬, but in some verses the correct meaning does not become evident
in the first reading; a second meaning can then be attached to these
verses, given that they are open to interpretations. The second
meaning attached to them cannot contradict any other verse. A verse
remains in the category of Mutashâbihât as long as its meaning
remains open to interpretations. The allegorical or the interpretive
meanings can be known by referring them to verses that have been
termed decisive (Muhkam). The meanings of Mutashâbihât are rightly
understood with repeated consideration (Lisân). Only after thorough
reading and through prayer, repeated reflections, and Taqwâ ‫ﺗﻘﻮﺉ‬
(nearness to Allâh) do their meanings become evident to those who
are “firmly grounded in knowledge” (‫ ) َﻭﺍﻟﺮﱠﺍ ِﺳ ُﺨﻮﻥَ ﻓِﻲ ﺍﻟْ ِﻌ ْﻠ ِﻢ‬as the Holy

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Qur’ân calls them. Here, it must be borne in mind that the two
divisions explained above is not between verses of the Holy Qur’ân,
but between the meanings to be attached to the same verse, for the
whole of the Holy Qur’ân is a Book whose verses are all Muhkam and
are made plain (cf. 11:1).
The subject is fittingly dealt with here as a prelude to a controversy
with the Christians, who attribute divinity to Jesus and who uphold the
doctrine of atonement based on certain ambiguous words and
allegorical statements without reference to the fundamental principles.
The verse was revealed when a party of Christians from Najrân visited
the Holy Prophet (pbuh) in Madînah. It gives the genesis of the later
Christian doctrines and explains how the true original teachings
became. What caused the corruption of the original Christian faith was
that expressions like “son of God,” “Father in heaven,” etc., used
metaphorically, were taken literally. This was done clearly against the
principles laid down in unmistakable words in the Hebrew Scriptures.
Any statement carrying a doubtful significance or one which is
apparently opposed to the principle so laid down and apparently
endowed with different meanings, must be interpreted subject to the
principle concerned. The verse under comment serves four more
purposes:
1) It describes how the critics of Islam are always ready to distort their
own scriptures and the true Qur’ânic teachings.
2) It provides a firm and trustworthy principle for interpreting
Scriptures or other Divine Books in the right manner.
3) It warns Muslims to learn the lesson from the history of the
Christians and followers of other religions.
4) It gives us a golden rule for the translation and interpretation of the
Holy Qur’ân.
There is no contradiction between the various portions of the Holy
Qur’ân. Whenever it is necessary to interpret or to explain a verse of
the Holy Qur’ân, which is open to several interpretations, and is not
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easily comprehensible, the verse should be referred to those portions

of the Holy Qur’ân which are similar to the verse under consideration
and the meanings of which are obvious. The meanings or
interpretations given to them should not stand in conflict to any other
verse of the Holy Qur’ân. Thus by reading various passages in the
light of each other one can discover the true significance of
metaphorical verses that may be open to different meanings.

َ‫َﺭﺑﱠﻨَﺎ َﻻ ﺗُ ِﺰ ْﻍ ﻗُﻠُﻮﺑَﻨَﺎ ﺑَ ْﻌ َﺪ ﺇِ ْﺫ ﻫَ َﺪ ْﻳﺘَﻨَﺎ َﻭﻫَﺐْ ﻟَﻨَﺎ ِﻣﻦ ﻟﱠ ُﺪﻧﻚَ َﺭﺣْ َﻤﺔً ۚ◌ ﺇِﻧﱠﻚَ ﺃَﻧﺖ‬
ُ‫ْﺍﻟ َﻮﻫﱠﺎﺏ‬
3:8 This is the prayer of those who are firmly grounded in knowledge.
The more they know, the more they realize how little they know of all
the profound Truth of the spiritual world. They also realize that there
is no bigger loss than going astray after having found the right path.
The prayer is a fitting sequel to the preceding verse. It draws attention
to the purification of the heart and intensive prayer that eliminates the
error of interpreting any seemingly ambiguous Qur’ânic statement in a
manner that is at variance with the nucleus and foundation of the
Book. With no ambiguity left, it is clear in meaning and decisive in
exposition. “Purification of the heart” is therefore necessary to
understand the underlying meanings. The Holy Qur’ân says that only
those, who by leading righteous lives achieve purity of heart, are
granted true understanding and insight into the real meanings of the
Holy Qur’ân (56:79). The verse points out that people often receive a
favour from Allâh, which some time later, because of their sins,
proves to be an obstacle for them. They misinterpret divine guidance
and thus bring about their own ruin, as in the case of some Christians.
Muslims are also warned to pay attention to this kind of error. The
Holy Prophet (pbuh) while witnessing a dispute over the interpretation
of certain verses of the Holy Qur’ân, is reported to have said, “Thus
were ruined those who have gone before you. They interpreted certain
parts of their Scriptures in such a manner as to make them contradict

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other parts. However, the Holy Qur’ân has been so revealed that
different parts of it should corroborate with one another. So do not
reject any truth by making one part contradict the other” (Musnad of
‘Ahmad bin Hanbel).

‫ﻒ ْﺍﻟ ِﻤﻴ َﻌﺎ َﺩ‬ ‫ْﺐ ﻓِﻴ ِﻪ ۚ◌ ﺇِ ﱠﻥ ﱠ‬

ُ ِ‫ﷲَ َﻻ ﻳ ُْﺨﻠ‬ َ ‫ﺎﺱ ﻟِﻴَﻮْ ٍﻡ ﱠﻻ َﺭﻳ‬
ِ ‫َﺭﺑﱠﻨَﺎ ﺇِﻧﱠﻚَ َﺟﺎ ِﻣ ُﻊ ﺍﻟﻨﱠ‬
3:9 This verse tells the eventual return to Allâh, when all doubts will
be resolved. There is also an allusion in it to the gathering of hostile
forces in battle, and to Allâh’s promise to bestow victory on the
believers. The verse that follows makes this explicit.

‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻟَﻦ ﺗُ ْﻐﻨِ َﻲ َﻋ ْﻨﻬُ ْﻢ ﺃَ ْﻣ َﻮﺍﻟُﻬُ ْﻢ َﻭ َﻻ ﺃَﻭْ َﻻ ُﺩﻫُﻢ ﱢﻣﻦَ ﱠ‬
◌ۖ ‫ﷲِ َﺷ ْﻴﺌًﺎ‬
ُ
ِ ‫َﻭﺃﻭﻟَ ٰـﺌِﻚَ ﻫُ ْﻢ َﻭﻗُﻮ ُﺩ ﺍﻟﻨﱠ‬
‫ﺎﺭ‬
3:10 Some people refuse to embrace the faith of Islam out of fear that
this act will bring about financial loss, or endanger their life or the
lives of their families. The Holy Qur’ân refutes this idea by saying: ‫ﻟَﻦ‬
‫“ ﺗُ ْﻐﻨِ َﻲ َﻋ ْﻨﻬُ ْﻢ ﺃَ ْﻣ َﻮﺍﻟُﻬُ ْﻢ َﻭ َﻻ ﺃَﻭْ َﻻ ُﺩﻫُﻢ‬Neither their possession nor their children
shall avail them. Nâr ‫( ﻧﺎﺭ‬fire) generally refers to the fire of hell
(‫)ﻧﺎﺭﺍﻟﺠﻬﻨٌﻢ‬, but here it also means the fire of war (‫( )ﻧﺎﺭ ﺍﻟﺤﺮﺏ‬cf. 5:64).
The next verse supports this meaning.

‫ﺁﻝ ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻬ ْﻢ ۚ◌ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﻓَﺄَﺧَ َﺬﻫُ ُﻢ ﱠ‬
◌ۗ ‫ﷲُ ﺑِ ُﺬﻧُﻮﺑِ ِﻬ ْﻢ‬ ِ ‫ﺏ‬ِ ‫َﻛﺪ َْﺃ‬
‫ﷲُ َﺷ ِﺪﻳ ُﺪ ْﺍﻟ ِﻌﻘَﺎﺏ‬ ‫َﻭ ﱠ‬
3:11 Pharaoh relied upon his resources, his power, and his armies to
oppress the people of Moses. In a similar way, a warning is given here
to those who oppress Muslims. Dhanb ‫ ﺫﻧﺐ‬is an act that has an evil
result; it may be a crime, fault, offense, or sin. The punishment due to
dhanb refers to the one of this world and the next.

‫ﺲ ْﺍﻟ ِﻤﻬَﺎ ُﺩ‬

َ ‫ﻗُﻞ ﻟﱢﻠﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ َﺳﺘُ ْﻐﻠَﺒُﻮﻥَ َﻭﺗُﺤْ َﺸﺮُﻭﻥَ ﺇِﻟَ ٰﻰ َﺟﻬَﻨﱠ َﻢ ۚ◌ َﻭﺑِ ْﺌ‬

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3:12 This verse is not an allusion to the battle of Badr referred to in

the next verse, as it was revealed after this confrontation. Instead, it
addresses the opponents of the Holy Prophet (pbuh) in the city of
Madînah. Among them were the Jewish tribes of Qunaiq‘a (‫)ﺑﻨُﻮﻗﻨﻴﻘﺎﻉ‬,
Nadzîr (‫ )ﺑﻨُﻮﻧﻀﻴﺮ‬and Qurîdzah (‫)ﺑﻨُﻮﻗﺮﻳﻀﺔ‬, as well as the Christians of
Ghatfân (‫ ﻏﻔﻄﺎﻥ‬and the hypocrites who were in fact allies of the
opposing forces (cf. 2:8). The message of the verse can be extended to
later battles that Muslims had to fight. The verse contains a prophecy
that these enemies will be gathered and they shall be overcome with
Allâh’s help (cf. 3:22).

ٌ‫ﷲِ َﻭﺃُ ْﺧ َﺮ ٰﻯ َﻛﺎﻓِ َﺮﺓ‬

‫ﻴﻞ ﱠ‬ ِ ِ‫ﻗَ ْﺪ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ ﺁﻳَﺔٌ ﻓِﻲ ﻓِﺌَﺘَﻴ ِْﻦ ْﺍﻟﺘَﻘَﺘَﺎ ۖ◌ ﻓِﺌَﺔٌ ﺗُﻘَﺎﺗِ ُﻞ ﻓِﻲ َﺳﺒ‬
‫ﻱ ْﺍﻟ َﻌ ْﻴ ِﻦ ۚ◌ َﻭ ﱠ‬
َ‫ﷲُ ﻳُ َﺆﻳﱢ ُﺪ ﺑِﻨَﺼْ ِﺮ ِﻩ َﻣﻦ ﻳَ َﺸﺎ ُء ۗ◌ ﺇِ ﱠﻥ ﻓِﻲ َ ٰﺫﻟِﻚ‬ َ ‫ﻳَ َﺮﻭْ ﻧَﻬُﻢ ﱢﻣ ْﺜﻠَ ْﻴ ِﻬ ْﻢ َﺭ ْﺃ‬
‫ﺎﺭ‬
ِ ‫ْﺼ‬ َ ‫ﻟَ ِﻌﺒ َْﺮﺓً ﱢﻷُﻭﻟِﻲ ْﺍﻷَﺑ‬
3:13 The reference here is to the Battle of Badr in which 313 Muslims
with few resources inflicted defeat on one thousand armed Makkan
soldiers led by some of the strongest and most experienced warriors of
Arabia. The battle was fought in the plain of Badr about 50 miles
southwest of Madînah and about 150 miles from Makkah, in the third
week of Ramadzân and in the second year of Hijrah (cf. 2:190-193). It
is stated here to be a sign of Allâh concerning the truth of the Holy
Prophet (pbuh), because it fulfilled two prophecies: one contained in
an earlier revelation of the Holy Qur’ân (54:47-48), the other in the
Bible (Isa. 21.14-17, 42.11; 60.7; Ps.120.5). In addition, it firmly
established Islam and largely decided the fate of Arabia. This victory
would have been impossible without Divine Will.

َ‫ﻴﺮ ْﺍﻟ ُﻤﻘَﻨﻄَ َﺮ ِﺓ ِﻣﻦ‬

ِ ‫ﺕ ِﻣﻦَ ﺍﻟﻨﱢ َﺴﺎ ِء َﻭ ْﺍﻟﺒَﻨِﻴﻦَ َﻭ ْﺍﻟﻘَﻨَﺎ ِﻁ‬ ِ ‫ﺎﺱ ﺣُﺐﱡ ﺍﻟ ﱠﺸﻬَ َﻮﺍ‬ ِ ‫ُﺯﻳﱢﻦَ ﻟِﻠﻨﱠ‬
‫ﻉ ْﺍﻟ َﺤﻴَﺎ ِﺓ‬ ِ ْ‫ﻀ ِﺔ َﻭ ْﺍﻟﺨَ ﻴ ِْﻞ ْﺍﻟ ُﻤ َﺴ ﱠﻮ َﻣ ِﺔ َﻭ ْﺍﻷَ ْﻧ َﻌ ِﺎﻡ َﻭ ْﺍﻟ َﺤﺮ‬
ُ ‫ﺙ ۗ◌ َ ٰﺫﻟِﻚَ َﻣﺘَﺎ‬ ‫ﺐ َﻭ ْﺍﻟﻔِ ﱠ‬
ِ َ‫ﺍﻟ ﱠﺬﻫ‬
‫ﺏ‬ِ ‫ﷲُ ِﻋﻨ َﺪﻩُ ُﺣﺴ ُْﻦ ْﺍﻟ َﻤﺂ‬ ‫ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ۖ◌ َﻭ ﱠ‬

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3:14 Some of the pleasures of this world are enumerated here. It is

because of their inordinate interest in these worldly things that many
have been led astray from the “Right Path” (- Sirât al-Mustaqîm).
Islam does not prohibit seeking or benefiting from the good things of
the world, but it condemns the actions of those who become engrossed
in them and make them the sole object of their life. Elsewhere the
Holy Qur’ân refers to those whose efforts are all lost in the life of this
world (18:104). The beautifier referred to here is satan who endows
the things of the world with the engrossing beauty that monopolizes
the attention paid to them (cf. 16:63; 49:7).

‫ﺎﺭ‬ َ ‫ﺍﻟﺼﱠﺎﺑِ ِﺮﻳﻦَ َﻭﺍﻟﺼﱠﺎ ِﺩﻗِﻴﻦَ َﻭ ْﺍﻟﻘَﺎﻧِﺘِﻴﻦَ َﻭ ْﺍﻟ ُﻤﻨﻔِﻘِﻴﻦَ َﻭ ْﺍﻟ ُﻤ ْﺴﺘَ ْﻐﻔِ ِﺮﻳﻦَ ﺑِ ْﺎﻷَﺳ‬
ِ ‫ْﺤ‬
3:17Ashâr‫ ْﻷَ ْﺳ َﺤﺎﺭ‬is the plural of sahar‫ َﺳ َﺤﺮ‬which means the later part
of the night. In order to be raised to the level of muttaqîn ‫( ﻣﺘٌﻘﻴﻦ‬cf.
3:15), one must implore Divine protection in prayers and worship in
the late hours of the night. Ashâr‫ ﺃﺳﺤﺎ ﺭ‬also means the cores of hearts,
the inner part of hearts, or simply hearts (Lisân, Tâj). The verse thus
has a second meaning: “those who implore Divine protection
(istighfâr ‫ ﺇﺳﺘﻐﻔﺎﺭ‬cf. 2:282) in the cores of their hearts. Sâbirîn ‫ﺻﺎﺑﺮﻳﻦ‬
is the plural form of sâbir ‫ ﺻﺎﺑﺮ‬derived from sabara ‫ﺻﺒَﺮ‬ َ and means
those who endure patiently, who steadily adhere to commands of God,
who restrain from what reason and law forbids, or who restrain from
manifesting or expressing grief other than before God (Tâj, Lisân).
However, this does not imply that adhering to Allâh’s commandments
requires a superhuman act of effort, as “Allâh charges no soul beyond
its capacities” (2:286).

َ‫ﻭﻥ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ۖ◌ َﻭ َﻣﻦ ﻳَ ْﻔ َﻌﻞْ َ ٰﺫﻟِﻚ‬

ِ ‫ﱠﻻ ﻳَﺘ ﱠ ِﺨ ِﺬ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥَ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦَ ﺃَﻭْ ﻟِﻴَﺎ َء ِﻣﻦ ُﺩ‬
‫ﷲُ ﻧَ ْﻔ َﺴﻪُ ۗ◌ َﻭﺇِﻟَﻰ‬ ‫ﷲِ ﻓِﻲ َﺷ ْﻲ ٍء ﺇِ ﱠﻻ ﺃَﻥ ﺗَﺘﱠﻘُﻮﺍ ِﻣ ْﻨﻬُ ْﻢ ﺗُﻘَﺎﺓً ۗ◌ َﻭﻳ َُﺤ ﱢﺬ ُﺭ ُﻛ ُﻢ ﱠ‬‫ْﺲ ِﻣﻦَ ﱠ‬ َ ‫ﻓَﻠَﻴ‬
‫ﺼﻴ ُﺮ‬ ِ ‫ﷲِ ْﺍﻟ َﻤ‬ ‫ﱠ‬

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3:28 With the accession to political power of Islam, political alliances

became necessary for the Muslims. This verse embodies the guiding
principle that the Muslims should be on their guard against the plots
and machinations of the disbelievers, with verse 60:1 giving
additional detail and clarity. They are forbidden to take as friends
those “who are enemies of Allâh and the Holy Prophet (pbuh) and
those who hatch an intention of fighting them,” as well as “those who
have driven out the Messenger and the Muslims from their homes”
(cf. 60:1). The Muslims are, however, free to contract friendly
relations with non-Muslims who are friendly towards them.

◌ۗ ‫ْﺾ‬ ُ ‫ُﺫﺭﱢ ﻳﱠﺔً ﺑَ ْﻌ‬

ٍ ‫ﻀﻬَﺎ ِﻣﻦ ﺑَﻌ‬
3:34 This is an allusion to the fact that all Prophets were spiritually
linked with one another: they all came with the same fundamental
Truth. The verse forms a logical sequence to verses 31 and 32. The
word “Adam” has a broad meaning (cf. 2:31). In the following verses
some historical aspects from the life of Jesus are given (cf. 19:16-34).
As a prelude, the birth of Mary and the parallel story of John the
Baptist (Yahya, the son of Zachariah) are mentioned (cf. 19:2-15).
John’s (Yahya’s) mother Elizabeth was a cousin of Mary. Mary’s
mother was Hanna (Anna or Anne). Imrân was the father of Moses
and Aaron, the progenitors of the family from which Jacob, David,
Solomon, Mary, and Elizabeth originated (66:12; 20:38; 28:7). Mary
is called in 19:28 the sister of Aaron and in verse 66:12 daughter of
Imrân.

◌ۗ ‫ﺎﺱ ﺛَ َﻼﺛَﺔَ ﺃَﻳ ٍﱠﺎﻡ ﺇِ ﱠﻻ َﺭ ْﻣ ًﺰﺍ‬

َ ‫ﺎﻝ ﺁﻳَﺘُﻚَ ﺃَ ﱠﻻ ﺗُ َﻜﻠﱢ َﻢ ﺍﻟﻨﱠ‬
َ َ‫ﺎﻝ َﺭﺏﱢ ﺍﺟْ َﻌﻞ ﻟﱢﻲ ﺁﻳَﺔً ۖ◌ ﻗ‬
َ َ‫ﻗ‬
ِ ْ ‫َﻭ ْﺍﺫ ُﻛﺮ ﱠﺭﺑﱠﻚَ َﻛﺜِﻴﺮًﺍ َﻭ َﺳﺒﱢﺢْ ﺑِ ْﺎﻟ َﻌ ِﺸ ﱢﻲ َﻭ‬
ِ ‫ﺍﻹ ْﺑ َﻜ‬
‫ﺎﺭ‬
3:41 Zachariah was simply commanded not to speak to anyone: he
was not struck dumb, as the New Testament narrative relates (Luke
1:20-22). The instruction was for Zachariah’s utter self-abandonment
to prayer and contemplation. Yahya (John), son of Zachariah, was the
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Prophet who appeared in fulfilment of the biblical prophecy (Matt. :1,

4:5). The Hebrew form is Yohanna, which means Allâh has been
gracious. The name Yahya was a Prophetic name to indicate that he
will live long (cf. 19:2-15).

‫ﻮﺣﻴ ِﻪ ﺇِﻟَ ْﻴﻚَ ۚ◌ َﻭ َﻣﺎ ُﻛﻨﺖَ ﻟَ َﺪ ْﻳ ِﻬ ْﻢ ﺇِ ْﺫ ﻳ ُْﻠﻘُﻮﻥَ ﺃَ ْﻗ َﻼ َﻣﻬُ ْﻢ ﺃَﻳﱡﻬُ ْﻢ‬

ِ ُ‫ﺐ ﻧ‬ ِ ‫َ ٰﺫﻟِﻚَ ِﻣ ْﻦ ﺃَﻧﺒَﺎ ِء ْﺍﻟ َﻐ ْﻴ‬
َ‫َﺼ ُﻤﻮﻥ‬ ِ ‫ﻳَ ْﻜﻔُ ُﻞ َﻣﺮْ ﻳَ َﻢ َﻭ َﻣﺎ ُﻛﻨﺖَ ﻟَ َﺪ ْﻳ ِﻬ ْﻢ ﺇِ ْﺫ ﻳَ ْﺨﺘ‬
3:44 The life history of Mary and Jesus was shrouded in mystery and
darkness until the Holy Qur’ân clarified their true roles as righteous
servants of Allâh, and rejected two other and extreme views: the
Jewish view that Jesus was conceived in sin and was an illegitimate
child; and the Christian view that he was the son of God.
Mary’s life as narrated in the New Testament casts no light on these
subjects; therefore the verse starts with the statement that ‘these are
some of the important accounts of the things unseen’. It informs us
that the person who took “charge” (‫ ) ﻳَ ْﻜﻔُ ُﻞ‬of Mary (-Zachariah) was
chosen by casting quills, as there were many candidates interested in
taking Mary in their charge. The person who takes “responsibility”;
according to the word “kafalu” (‫ ) ْﻛﻔُ ُﻞ‬used here, is responsible for the
child till “nikkah” (Tâj, Lisân). In the Christian terminology, the
expression “nikkah” is equivalent to getting married. The verse thus
negates the view that Mary never married. “Giving her child to
someone in charge in a Closter” was the promise of the Mother of
Mary given to God (3:31).

ُ‫ُﻙ ﺑِ َﻜﻠِ َﻤ ٍﺔ ﱢﻣ ْﻨﻪ‬ ‫ﺖ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ﻳَﺎ َﻣﺮْ ﻳَ ُﻢ ﺇِ ﱠﻥ ﱠ‬

ِ ‫ﷲَ ﻳُﺒَ ﱢﺸﺮ‬ ِ َ‫ﺇِ ْﺫ ﻗَﺎﻟ‬
3:45 What the Angels said to Mary was not from them, but were the
words from Allâh. Here kalimatin minhu ‫ َﻛﻠِ َﻤ ٍﺔ ﱢﻣ ْﻨﻪ‬refers to a promise
given by the All-Mighty Allâh to Mary.

َ‫ﺎﺱ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ َﻭ َﻛﻬ ًْﻼ َﻭ ِﻣﻦَ ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬

َ ‫َﻭﻳُ َﻜﻠﱢ ُﻢ ﺍﻟﻨﱠ‬
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3:46Al-Mahad ‫ ْﺍﻟ َﻤﻬْﺪ‬is derived from mahada ‫ َﻣﻬ َﺪ‬, meaning to prepare,
extend, unfold, or stretch out. Mihâd ‫ ِﻣﻬﺎﺩ‬is a resting place that lies
spread out, and al-Mahad ‫ ْﺍﻟ َﻤ ْﻬ ِﺪ‬is a particular spread-out resting place
(Thalabî, Mughnî, Asâs). The reference to Jesus speaking in al-Mahad
‫ ْﺍﻟ َﻤ ْﻬ ِﺪ‬conveys a Prophetic announcement to Mary that her son will be
prepared for and endowed with the power of forceful and eloquent
speech. It is not correct to understand from the words ‫ﺎﺱ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ‬
َ ‫َﻭﻳُ َﻜﻠﱢ ُﻢ ﺍﻟﻨﱠ‬
that Jesus spoke while he was an infant in his cradle.
Kahlan ‫ َﻛﻬ ًْﻼ‬means to be of old and mature age (Thalabî, Mughnî,
Asâs). There is a significant difference in the suffix al ‫ ﺍﻝ‬being used
before mahad ‫ َﻣﻬ َﺪ‬, but not before kahlanõ. “Speaking of Jesus in old
age to the people” brings the good news to Mary that her son will
reach a mature age, and that Allâh will save him from the plots and
enmity of people attempting to kill him. The verb Kallamu ‫ َﻛﻠﱢ ُﻢ‬means
“to speak” or “to express”. Kalimatun ٌ‫ ﻛﻠﻤﺔ‬means word, expression,
saying, assertion, expression of opinion, decree, commandment,
argument, news, sign, plan, design, glad tidings, creation of Allâh,
promise, that which is said. The announcement of Jesus advent had
been made in the Books of the Prophets before him, so when he came
it was said, “This is the Prophetic word” and so he was called “a Word
of Allâh” (Râzî). According to Tâj al-‘Arûs, Jesus was called kalimat
‫ ﻛﻠﻤﺔ ﱠ‬because his words were helpful to the cause of religion of
Allâh ِ‫ﷲ‬
Allâh. This is similar to the person who helps the cause of religion by
his values and who is called saif Allâh ِ‫ﷲ‬ ‫( ﺳﻴﻒ ﱠ‬the sword of Allâh) or
asad Allâh ِ‫ﷲ‬ ‫( ﺍﺳﺪ ﱠ‬the lion of Allâh). Related words include kalama ‫ َﻛﻠ َﻢ‬,
the act of speaking; kalâm ‫ﻛﻼﻡ‬, a saying, speech, or idea occurring in
the mind even if it is not expressed; and takallama ‫ ﺗﻜﻠٌ َﻢ‬- to utter a
word, or speak.

‫ﻧﺠﻴ َﻞ‬ ِ ْ ‫َﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔَ َﻭﺍﻟﺘﱠﻮْ َﺭﺍﺓَ َﻭ‬

ِ ‫ﺍﻹ‬ َ ‫َﻭﻳُ َﻌﻠﱢ ُﻤﻪُ ْﺍﻟ ِﻜﺘ‬
3:48 Teaching Jesus the “art of writing and wisdom” َ‫َﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔ‬
َ ‫ﻳُ َﻌﻠﱢ ُﻤﻪُ ْﺍﻟ ِﻜﺘ‬
other than Injîl and Torah is the continuation of prophetic news to

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Mary that her son will be learned and will possess knowledge in fields
other than the Torah and the Evangel. Christian history is silent about
the life of Jesus after his birth and his youth. Some historians say that
Jesus spent of the time of his youth outside Palestine, and that he
travelled considerably during his youth, and in doing so he acquired
knowledge in many fields, including medicine. “Curing the blind and
leprous” and “informing people to what they should eat and what they
should store” is also a reference to this aspect of the knowledge of
Jesus.

‫ﻖ ﻟَ ُﻜﻢ‬ُ ُ‫ﻴﻞ ﺃَﻧﱢﻲ ﻗَ ْﺪ ِﺟ ْﺌﺘُ ُﻜﻢ ﺑِﺂﻳَ ٍﺔ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ ۖ◌ ﺃَﻧﱢﻲ ﺃَ ْﺧﻠ‬ َ ِ‫ُﻮﻻ ﺇِﻟَ ٰﻰ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬ً ‫َﻭ َﺭﺳ‬
َ‫ﺉ ْﺍﻷَ ْﻛ َﻤﻪ‬ُ ‫ﷲِ ۖ◌ َﻭﺃُﺑ ِْﺮ‬‫ﻮﻥ ﻁَ ْﻴﺮًﺍ ﺑِﺈ ِ ْﺫ ِﻥ ﱠ‬
ُ ‫ﻴﻦ َﻛﻬَ ْﻴﺌَ ِﺔ ﺍﻟﻄﱠﻴ ِْﺮ ﻓَﺄَﻧﻔُ ُﺦ ﻓِﻴ ِﻪ ﻓَﻴَ ُﻜ‬ ِ ‫ﱢﻣﻦَ ﺍﻟﻄﱢ‬
‫ﷲِ ۖ◌ َﻭﺃُﻧَﺒﱢﺌُ ُﻜﻢ ﺑِ َﻤﺎ ﺗَﺄْ ُﻛﻠُﻮﻥَ َﻭ َﻣﺎ ﺗَ ﱠﺪ ِﺧﺮُﻭﻥَ ﻓِﻲ‬ ‫ﺹ َﻭﺃُﺣْ ﻴِﻲ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ ﺑِﺈ ِ ْﺫ ِﻥ ﱠ‬َ ‫َﻭ ْﺍﻷَﺑ َْﺮ‬
‫ﺑُﻴُﻮﺗِ ُﻜ ْﻢ‬
3:49 The words “a messenger to the Children of Israel” ‫ُﻮﻻ ﺇِﻟَ ٰﻰ ﺑَﻨِﻲ‬ً ‫َﻭ َﺭﺳ‬
‫ ﺇِ ْﺳ َﺮﺍﺋِﻴ َﻞ‬show that the mission of Jesus was confined to the Tribes of
Israel. He was not a universal Messenger (Mark 10.5-6; 15.24; 18.11-
12; 19.28; Luke 19.10; 15.4; 22.28-30; Acts 3.25-26; 13.46). Paul first
put forward the idea that Jesus message was for all the nations of the
world. In these verses is the negation of the Christian claim that Jesus
came with universal message.
In order to understand the significance of other passages that follow,
we must bear in mind that the chief characteristic of Jesus speech was
that he spoke in parables and preferred to express his message in
allegorical language. This way of talking had been predicted in the
previous Scriptures to be the characteristic of his speech (Matt. 13.34-
35). If this is kept in mind, the reader will find little difficulty in
understanding these passages.
Khalaqa ‫ﻖ‬ ُ ُ‫ ﺃَ ْﺧﻠ‬has the meaning of measuring, proportioning,
determining or fashioning of a thing, to be apt for a thing, be fit, to
behave kindly (Tâj, Baidzawî). In the sense of creating a new being

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ْ ‫ ﺧﻠ‬has been attributed in the Holy Qur’ân to

with life, the act of khalq ‫ﻖ‬
Allâh alone. This is a point of fundamental importance; in particular,
it says that any created being considered by people to be a god, does
not and cannot truly create anything as they themselves have been
created (16:20; 25:3). Likewise, the groundless notion that the power
to create, although the exclusive prerogative of God, might have been
temporarily delegated by Him to another is rejected by the Holy
Qur’ân (31:9-11). We also find in the Holy Qur’ân, “What you
worship apart from Allâh are only false gods, they are the creation of
your lies” (29:17). Therefore khalaq ‫ﻖ‬ َ َ‫ ﺧﻠ‬is used here to signify the
measuring, proportioning, determining, and fashioning of a thing (Tâj,
Baidzawî). The word was also used in this sense in pre-Islamic poetry.
The mission of Prophet is beyond the need of making real or toy birds,
which would serve no meaningful moral purpose (Baidzawî). There is
no mention in the New Testament of the so-called miracle of creating
birds, as believed by some Muslims to have been performed by Jesus.
If Jesus had really created physical birds, it is curious that the New
Testament omits to mention it. Such a miracle would have lent
support to the claim of the divinity of Jesus. The Holy Qur’ân says,
“And the things they call upon apart from Allâh can create nothing.
Rather they are themselves created” (16:20). This is the Divine Law,
and there is no reason to make an exception to it for Jesus who is also
called upon.
A human being is spoken of in the Holy Qur’ân as being created from
tîn ‫ ﻁﻴﻦ‬that is clay or mud. Clay or mud is something, which can
easily be molded and given a new shape. Being created from al-Tîn
‫ ﺍﻟﻄﱢﻴ ِﻦ‬not only refers to the origin of the human being from inorganic
particles, but metaphorically it also stands for his humble origin,
which can be molded to any form. It also stands for a person who
possesses a docile nature suitable for being molded like malleable
clay. The word Tair ‫“( ﻁَﻴْﺮ‬bird”) is a metonymy for one who soars into
the higher spiritual regions (cf. 2:260). Jesus talked in the language of

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metaphors. When he said, “I determine from clay a bird, and then I

shall breathe into it so that he becomes a flier,” to deduce from it that
Jesus created a bird from dead clay is not correct. What Jesus meant
was that if ordinary people of humble origin, but possessing the
inherent power of spiritual and moral growth and development,
understood and accepted his teachings, they would undergo a new
transformation in their lives. From ordinary creatures at ground level
that did not see beyond their physical and material concerns, they
would change into birds soaring high into the lofty regions of the
spiritual firmament. Thus under the impact of the ennobling teachings
and care of their master, the humble fishermen of Galilee began
soaring like birds. Here was, no doubt, mere dust, which the
messenger of Allâh converted into birds soaring high by breathing the
Spirit of Truth into them. We read elsewhere in the Holy Qur’ân that
“There is no terrestrial creature that crawls on the earth nor bird that
flies in the air with its two wings” but they are creatures and
generations like us (6:38). The meaning is apparently that among
human beings, there are those who only walk on the earth and do not
rise above their material cares and mundane concerns, while others
soar into the higher spiritual regions.
The word “bird” used here is also used in the sayings of the Holy
Prophet (pbuh) for believers occupying high ranks. He said, “In
Paradise the souls of the martyrs will be in the deep interior of green
bird(s)” (Abû Muslim). Verse 46:4 rejects categorically the notion that
Jesus created birds in the following words: “Do you realize what it is
you call on, apart from Allâh? Show me what portion of the earth they
have created.” In the words that follow— ‫ﺏ ﱢﻣﻦ ﻗَ ْﺒ ِﻞ ﻫَ ٰـ َﺬﺍ ﺃَﻭْ ﺃَﺛَﺎ َﺭ ٍﺓ ﱢﻣ ْﻦ‬
ٍ ‫ﺍ ْﺋﺘُﻮﻧِﻲ ﺑِ ِﻜﺘَﺎ‬
ْ
َ ‫ ِﻋﻠ ٍﻢ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬, “Bring me any Book (revealed) before this or some
َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬
vestige of knowledge (to confirm your practices) if you are truthful (in
your claim)”—the use of words “relics and vestige of knowledge”
indicate that human knowledge, science and reason also lend no
support to such thinking. The verse also indicates that only the
revealed Scripture can form the basis for determining faith.
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As for absolving the blind and the leprous, it is evident from the Bible
that people suffering from certain diseases (e.g. leprosy) were
considered unclean and were not allowed to be exposed to others.
Jesus removed the discrimination that afflicted the people suffering
from such maladies. Ubri’u ‫ﺉ‬ ُ ‫“ ﺃُﺑ ِْﺮ‬I absolve,” is derived from bera’
‫ ﺑﺮﺉ‬meaning, “he was or became clear or free from a thing. “The
phrase ‫ ﺑﺮﺉ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﺑﺮﺉ‬means, he became clear of debt; he declared
him free from the defect attributed to him; he acquitted him or he
absolved him (Tâj; Lane). By using the term ubri’u ‫ﺉ‬ ُ ‫“ ﺃُﺑ ِْﺮ‬I absolve”,
Jesus rejects the belief in the reincarnation of souls, a belief originally
from Hinduism and apparently in the minds of the people at the time
of Jesus. According to this belief, to be leprous, lame, or blind was the
result of sins in the previous lives.
Prophets of Allâh are spiritual physicians. They restore sight to those
who have lost spiritual vision, hearing to those who are spiritually
deaf, and life to those who are spiritually dead (cf. Qur’ân 8:24; Matt.
13.15). Further references to this include “They that need not a
physician but they that are sick” (Matt. 9.12), and Jesus message to
John the Baptist: “The blind receive their sight and the lame walk, the
lepers are cleansed, and the deaf hear, the dead are raised up and the
poor have the Gospel preached to them” (Matt.11.5). The concluding
words show that the sick, lame, and blind belong to the same category
as those poor in heart. The Holy Qur’ân speaks of the blind and the
deaf frequently, but it never means those who have lost the physical
senses of seeing and hearing.
The words ِ‫ﷲ‬ ‫“ َﻭﺃُﺣْ ﻴِﻲ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ ﺑِﺈ ِ ْﺫ ِﻥ ﱠ‬And I quicken the dead by the authority
of Allâh,” do not mean that Jesus literally brought the dead to life.
Those who are biologically dead are never restored to life in this
world. Such a belief is opposed to the whole Qur’ânic teaching (2:28;
23:99-100; 21:95; 39:52-59; 40:11; 45:26; see also Tirmidhî, Ibn
Mâjah). The use of the description “the dead” and of their being raised
to life is used frequently in the spiritual sense (cf. 6:122; 8:24; 35:22).

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We read in the Holy Qur’ân, “O you who believe! Respond to Allâh

and His Messenger when he calls you to that which will give you life”
(8:24), and again, “Can he, who was lifeless and to whom We gave
life and We provided for him light whereby he moves among people”
(6:122). The duty of the Prophets is to bring to life those who are
spiritually dead (see also 2:260; 5:110).

‫ﺼﺎ ُﺭ ﱠ‬
ِ‫ﷲ‬ ِ ‫ﺎﻝ ْﺍﻟ َﺤ َﻮ‬
َ ‫ﺍﺭﻳﱡﻮﻥَ ﻧَﺤْ ُﻦ ﺃَﻧ‬ َ َ‫ﻗ‬
3:52 The word Hawârî ‫ ﺣﻮٌﺍﺭﻱ‬used for the disciples of Jesus means,
one tried and found to be free from vice and fault, a person of pure
and unsullied character, one who advises or counsels or acts honestly
and faithfully, or “a true and sincere friend or helper” (Râghib, Tâj).

َ‫ﷲُ َﺧ ْﻴ ُﺮ ْﺍﻟ َﻤﺎ ِﻛ ِﺮﻳﻦ‬

‫ﷲُ ۖ◌ َﻭ ﱠ‬
‫َﻭ َﻣ َﻜﺮُﻭﺍ َﻭ َﻣ َﻜ َﺮ ﱠ‬
3:54 This verse signifies that the persecutors of Jesus planned to
crucify him and put him to death, but he was saved from death on the
cross (compare with 5:110).

‫ﻲ َﻭ ُﻣﻄَﻬﱢﺮُﻙَ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ‬ ‫ﷲُ ﻳَﺎ ِﻋﻴ َﺴ ٰﻰ ﺇِﻧﱢﻲ ُﻣﺘَ َﻮﻓﱢﻴﻚَ َﻭ َﺭﺍﻓِﻌُﻚَ ﺇِﻟَ ﱠ‬ ‫ﺎﻝ ﱠ‬ َ َ‫ﺇ ﺇِ ْﺫ ﻗ‬
‫ﻕ ﺍﻟ ﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ ۖ◌ ﺛُ ﱠﻢ ﺇِﻟَ ﱠ‬
‫ﻲ َﻣﺮْ ِﺟ ُﻌ ُﻜ ْﻢ‬ َ ْ‫َﻭ َﺟﺎ ِﻋ ُﻞ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺒَﻌُﻮﻙَ ﻓَﻮ‬
َ‫ﻓَﺄَﺣْ ُﻜ ُﻢ ﺑَ ْﻴﻨَ ُﻜ ْﻢ ﻓِﻴ َﻤﺎ ُﻛﻨﺘُ ْﻢ ﻓِﻴ ِﻪ ﺗ َْﺨﺘَﻠِﻔُﻮﻥ‬
3:55 Ibn ‘Abbâs has translated the word Mutawaffî-ka ‫ﻚ‬ َ ‫ ُﻣﺘَ َﻮﻓﱢﻴ‬as
mumitu-ka ‫ ُﻣﻤﻴﺘﻚ‬, meaning, “I will cause you to die a natural death”
(Bukhârî 65/12). Abû al-Qâsim Mahmûd ibn ‘Umar Al-Zamakhsharî,
says that Mutawaffî-ka ‫ﻚ‬َ ‫ ُﻣﺘَ َﻮﻓﱢﻴ‬means “I will grant thee full leave and
cause you to die a natural death, not being killed by any other mean”
(Kashshaf). Outstanding scholars and commentators like Imâm Mâlik,
Bukhârî, Ibn-Hazm, Ibn Quyyim, Qatada, Wahhâb, Muftî ‘Abduhu of
Egypt, and others are of the same view - (see Bukhârî; Chapter on
Ba’d ul Khalq; Majm‘a Bihâr Al-Anwâr by Sheikh Muhammad Tâhir
of Gujrat; Zâd Al-Ma‘âd by Muhammad Ibn Abû Bakr al-Dimashqî;

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 3. CHAPTER ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬

Durr al-Manthûr by Sayyutî; Tafsîr al-Kabîr (unabridged) by Ibn al

Kathîr; and Tafsîr by Muftî ‘Abduhu. This word has been used in no
less than twenty-five different places of the Holy Qur’ân, and in these
instances the meaning is twenty times “to take away the soul at the
time of death.” Only in two places is the meaning “to take the soul
away at the time of sleep,” but there the qualifying word “sleep or
night” has been added (6:60; 39:42). According to Lisân al Arab, the
expression tawaffah-Allâh means, “Allâh took his soul or caused him
to die.” The Holy Prophet (pbuh) said, “Had Moses and Jesus now
been alive they would have followed me” (Kathîr). In some traditions,
he even fixed the age of Jesus at 125 (lunar) years (Kathîr). Not a
single instance from the Holy Qur’ân, from the sayings of the Holy
Prophet (pbuh) or from the Arabic literature, can be cited to show that
this expression can be used in any other sense than that mentioned
above. Some modern translators have defined a different meaning to
the one above while translating this verse. However, according to
Fath al-Biyân, those commentators who have tried to put other
meanings into the word tawaffî ‫ ﻧﻮٌﻓﻲ‬have done so in accordance with
their belief that Jesus was transported to heaven alive. The word
Mutawaffîka ‫ﻚ‬ َ ‫ ُﻣﺘَ َﻮﻓﱢﻴ‬possesses no other meaning than that of taking
away the soul or causing to die (cf. 7:37; 32:11).
The word Râfi‘u-ka ‫ﻚ‬ َ ‫ َﺭﺍﻓِ ُﻌ‬, “will exalt you,” is the active participle
from rafa‘a ‫ َﺭﻓَﻊ‬, which signifies raising, elevating, exalting, or making
honourable (Tâj; Lisân, Lane). Where the rafa‘a of a human being is
mentioned, it is always in the sense of making him honourable and not
in the sense of “raising him to heaven with his body.” The Holy
Qur’ân says, “In houses which Allâh has commanded to be exalted”
(24:36), and “All good words go up to Him” (35:10). We read about
the father of Joseph, wa rafa’a abwaiha (‫ )ﺭﻓﻊ ﺍﺑﻮﻳﻪ‬meaning, “they
raised his parents (in honour and took them to the royal court)”
(12:100). “The Mount (of Sinai) was towering above you” (rafa‘a ‫; َﺭﻓَﻊ‬
2:63) and "there are some of them, the Prophets, Allâh has exalted
them above the others” (2:253). The Holy Prophet (pbuh) said, “He
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who truly humbles himself for the sake of Allâh, Allâh would exalt
him”. In our daily prayers we pray, Rabbî rafa‘nî ‫ ﺭﺑٌﻲ ﺭﻓﻌﻨﻲ‬- “O my
Lord! Exalt me! “No one supposes that in this place we pray for our
physical ascension to the heavens. Râzî writes while commenting on
this verse that rafa‘a ‫ َﺭﻓَﻊ‬is exaltation in degree and in praise, not in
place and direction. In addition, the Holy Prophet (pbuh) says that
Allâh will, by means of this Qur’ân, ‘exalt some people and humble
others’ (Ibn Mâjah). We read about the Prophet Idrîs in the chapter 19,
“We [Allâh] raised him (‫ )ﺭﻓﻌﻨﻪ‬to an exalted position” (19:57), but no
translator has ever suggested that Idrîs was physically lifted to heaven.
These examples illustrate, that when the rafa‘a ‫ َﺭﻓَﻊ‬of a person is
spoken, the meaning is invariably his spiritual elevation. The rafa‘a of
Jesus is mentioned in the verse being discussed in reply to the false
assertion of the Jews that he was accursed for having died on the cross
or of illegitimate birth. Raising a human being in his body to God
implies that the Divine Being is limited to a place and time. Jesus
himself denied the possibility of his rising physically to heaven: “and
no man hath ascended up to heaven but he that came down from
heaven, even the son of man which is in heaven” (John 3.13).
The root word waffa ‫ ﻭﻓﺊ‬occurs sixty-six times in the Holy Qur’ân and
rafa‘a ‫ َﺭﻓَﻊ‬more than thirty times. It is a curious fact that some
translators systematically adopt the meaning of physical ascension for
these words in verses related to Jesus, whereas in other contexts they
use different meanings. It demonstrates a lack of integrity on the part
of these translators simply because this translation suits their own
preconceptions and fancies.
This verse has been linked with the preceding one with the word idh ‫ﺇﺫ‬
- “When”, and contains a prophecy. It relates to the occasion when
Jesus was the object of a plot by Jews to have him crucified and
thereby prove him to have died an accursed death. But in the present
verse, Allâh says that He will cause Jesus to die a natural death and
will exalt him, and free him of the accusations against him, and that
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his enemies will not be able to kill him on the cross and neither
therefore to sully his spiritual reputation.
This verse contains yet another great prophecy ( ‫ﻕ‬ َ ‫َﻭ َﺟﺎ ِﻋ ُﻞ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺒَﻌُﻮ‬
َ ْ‫ﻙ ﻓَﻮ‬
ْ ‫ﱠ‬
‫ )ﺍﻟ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬- Allâh will make the followers of Jesus prevail
over those who disbelieve him. The Christians and the Muslims claim
to be the followers of Jesus; the Jews are the rejecters of Jesus. Thus
according to this prophecy, the Jews will never prevail over the
Christians or the Muslims, no matter how hard they try. Either they
will always depend on the Muslims or the Christians for their security
(cf. 3:112). Not only this, as the following verse (3:56) tells us, the
rejecters of Jesus will experience continuous and repeated calamities
in this world in the form of persecution, and their punishment will
continue in the Hereafter. In verse 3:112, this prophecy has been
elaborated on once again. We read there, “Smitten are they (the Jews)
with ignominy wherever they are found unless they have a bond of
protection from Allâh (the Muslims) or a bond of protection by the
people (the Christians, the Romans or the Persians). They have
incurred the displeasure of Allâh and have been condemned to
humiliation.” The end of the verse along with verse 4:160-161 give
reasons for this Divine punishment.

َ َ‫ﺏ ﺛُ ﱠﻢ ﻗ‬
ُ ‫ﺎﻝ ﻟَﻪُ ُﻛﻦ ﻓَﻴَ ُﻜ‬
‫ﻮﻥ‬ ‫ﺇِ ﱠﻥ َﻣﺜَ َﻞ ِﻋﻴ َﺴ ٰﻰ ِﻋﻨ َﺪ ﱠ‬
ٍ ‫ﷲِ َﻛ َﻤﺜَ ِﻞ ﺁ َﺩ َﻡ ۖ◌ ﺧَ ﻠَﻘَﻪُ ِﻣﻦ ﺗُ َﺮﺍ‬
3:59 Adam ‫ ﺁﺩﻡ‬is derived from adama ‫ ﺁ َﺩ َﻡ‬that means variously human
being, man, person, intelligent person, brown man, brave man,
civilized person, chief, honest person, kind and polite person, person
who is created from different substances, person in possession of
different powers, one who enjoys the comforts of life, one who is by
nature social, or one who has heirs (Tâj, Lisân, Lane, Râghib). The
word also stands for the human race, or humankind. The verse, “The
likeness and case of Jesus is as the likeness and case of Adam” is to be
taken to correspond to the meanings of Adam ‫ ﺁﺩﻡ‬given above. The
verse simply means that Jesus is mortal and there can be no attribution

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of divinity to him. The words, “Then He said to him, kun fayakûn” ‫ُﻛﻦ‬
‫ ﻓَﻴَﻜﻮﻥ‬- (“Be! and he was”), show that this command of Allâh
concerned his (Jesus) death and not his birth, because his birth had
already been mentioned in the words just before, namely khalaqahu
min turâb ‫ﺏ‬ ٍ ‫ َﺧﻠَﻘَﻪُ ِﻣﻦ ﺗُ َﺮﺍ‬, “He fashioned him from dust.” The words kun
fayakûn ُ‫ ُﻛﻦ ﻓَﻴَ ُﻜﻮﻥ‬in the Holy Qur’ân always appear in connection with
death and raising the dead to life on the day of resurrection (6:73;
16:40; 36:83). Thus in the above verse, the words kun fayakûn contain
a message that Allâh will cause Jesus to die and will raise him to life
on the day of resurrection like other human beings (cf. 6:73; 16:40;
36:83). In this verse and the following verse there is a challenge to
Christians who believe in the divinity of Christ to come forward with
their proof.

َ‫ﷲِ َﻋﻠَﻰ ْﺍﻟ َﻜﺎ ِﺫﺑِﻴﻦ‬

‫ﺛُ ﱠﻢ ﻧَ ْﺒﺘَ ِﻬﻞْ ﻓَﻨَﺠْ َﻌﻞ ﻟﱠ ْﻌﻨَﺖَ ﱠ‬
3:61 Nabtahil ْ‫ ﻧَ ْﺒﺘَ ِﻬﻞ‬means, he humbled and abased himself, he
addressed himself with earnest and energetic supplication, he prayed
or supplicated humbly and earnestly and fervently with energy and
effort (Tâj). In this verse the “prayer-contest” known as Mubâhalah
‫ ﻣﺒﺎﻫﻠﺔ‬is mentioned. When all other methods of settlement fail, the
parties approach God to decide between them with earnest
supplication to Allâh to uphold the truth and destroy falsehood; the
result is then left to Divine Will and Wisdom. This prayer-contest
(mubâhalah) is an extremely serious affair and should be used only in
very rare cases. Unfortunately, there are some religious leaders who,
being ignorant of the seriousness of such a contest, take it lightly.
The persons addressed here were the members of the Christian
deputation from Najrân. Sixty members of this tribe headed by their
chief ‘Abdul Masîh, also known as Al-Âqib, met the Holy Prophet
(pbuh) to discuss the doctrine of the divinity of Jesus. After long
discussions, some of the members of the deputation continued to insist
on their doctrine of the divinity of Jesus. It was then that the Holy

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Prophet (pbuh) invited them as a last resort to join him in a

mubâhalah - prayer-contest. The Christian delegation declined to
accept the challenge (Bukhârî 64/74). The challenge was given
according to the order of Allâh, as the word Qul ‫“( ﻗﻞ‬Say!”) indicates.

ِ ‫ﻗُﻞْ ﻳَﺎ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬

‫ﺏ ﺗَ َﻌﺎﻟَﻮْ ﺍ ﺇِﻟَ ٰﻰ َﻛﻠِ َﻤ ٍﺔ َﺳ َﻮﺍ ٍء ﺑَ ْﻴﻨَﻨَﺎ َﻭﺑَ ْﻴﻨَ ُﻜ ْﻢ ﺃَ ﱠﻻ ﻧَ ْﻌﺒُ َﺪ ﺇِ ﱠﻻ ﱠ‬
‫ﷲَ َﻭ َﻻ‬
‫ﻭﻥ ﱠ‬
ِ‫ﷲ‬ ِ ‫ﻀﻨَﺎ ﺑَ ْﻌﻀًﺎ ﺃَﺭْ ﺑَﺎﺑًﺎ ﱢﻣﻦ ُﺩ‬ ُ ‫ﻧُ ْﺸ ِﺮﻙَ ﺑِ ِﻪ َﺷ ْﻴﺌًﺎ َﻭ َﻻ ﻳَﺘﱠ ِﺨ َﺬ ﺑَ ْﻌ‬
3:64 This verse lays down the basis for creating peace among the
religions of the world and promoting religious dialogue. There cannot
be peace in the world without peace and understanding between the
religions of the world. The followers of different religions and peace-
seeking sects are invited to come forward and agree to a premise that
is common to them. All major religions assume the basis of Divine
Unity, which is therefore common to all; but each religious system
then diverges because of its specifics on which the others do not
agree. To promote peace and understanding among the world religions
the verse tells us we should proceed by looking for a premise that is
common among religions. It calls us to a belief free from all additions
to Allâh’s Unity—a common and simple belief. The verse is intended
to suggest an easy and simple method by which one can arrive at a
consensus with no claim of any exclusivity of any religion. The Holy
Prophet (pbuh), while writing to Heraclius in the year 6 A.H., used
this very verse in his letter (Bukhârî). The common premise then
serves as a meeting ground for further religious dialogue.

‫ﺳ َﺮﺍﺋِﻴ ُﻞ َﻋﻠَ ٰﻰ ﻧَ ْﻔ ِﺴ ِﻪ ِﻣﻦ ﻗَﺒ ِْﻞ‬ َ ِ‫ُﻛﻞﱡ ﺍﻟﻄﱠ َﻌ ِﺎﻡ َﻛﺎﻥَ ِﺣ ًّﻼ ﻟﱢﺒَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬
ْ ِ‫ﻴﻞ ﺇِ ﱠﻻ َﻣﺎ َﺣ ﱠﺮ َﻡ ﺇ‬
◌ۗ ُ‫ﺃَﻥ ﺗُﻨَ ﱠﺰ َﻝ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬
3:93 Israel ‫ ﺇِ ْﺳ َﺮﺍﺋِﻴ ُﻞ‬stands here for the Israelite nation. When they
refused to follow Moses into the Holy land, they were made to
aimlessly wander in the wilderness for forty years (5:21-26).

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 3. CHAPTER ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬

‫ﺕ ُﻭﺟُﻮﻫُﻬُ ْﻢ ﺃَ َﻛﻔَﺮْ ﺗُﻢ ﺑَ ْﻌ َﺪ‬ْ ‫ﻳَﻮْ َﻡ ﺗَ ْﺒﻴَﺾﱡ ُﻭﺟُﻮﻩٌ َﻭﺗَﺴ َْﻮ ﱡﺩ ُﻭﺟُﻮﻩٌ ۚ◌ ﻓَﺄ َ ﱠﻣﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺳ َْﻮ ﱠﺩ‬
َ ‫ﺇِﻳ َﻤﺎﻧِ ُﻜ ْﻢ ﻓَ ُﺬﻭﻗُﻮﺍ ْﺍﻟ َﻌ َﺬ‬
َ‫ﺍﺏ ﺑِ َﻤﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻜﻔُﺮُﻭﻥ‬
3:106 Aswadah ‫ ﺃﺳﻮﺩﺓ‬means, “clouded” or “his face became
expressive of grief or sorrow” (Râghib, Tâj). It is an expression for an
unsatisfactory or undesirable condition, failure, or sorrow (Lisân; see
also 75:23; 80:39).

ِ ‫ﺎﺱ ﺗَﺄْ ُﻣﺮُﻭﻥَ ﺑِ ْﺎﻟ َﻤ ْﻌﺮ‬

‫ُﻭﻑ َﻭﺗَ ْﻨﻬَﻮْ ﻥَ ﻋ َِﻦ ْﺍﻟ ُﻤﻨ َﻜ ِﺮ‬ ْ ‫ُﻛﻨﺘُ ْﻢ ﺧَ ﻴ َْﺮ ﺃُ ﱠﻣ ٍﺔ ﺃُ ْﺧ ِﺮ َﺟ‬
ِ ‫ﺖ ﻟِﻠﻨﱠ‬
◌ۗ ِ¶‫ﺎ‬ ‫َﻭﺗُ ْﺆ ِﻣﻨُﻮﻥَ ﺑِ ﱠ‬
3:110 The excellence of a nation lies in what it accomplishes for the
good of humankind, its ordinance to do good and its prohibition of
evil, and its propagation of belief in one God. These were also the
actions of the Companions of the Prophet.

ِ ‫ﷲِ َﻭ َﺣﺒ ٍْﻞ ﱢﻣﻦَ ﺍﻟﻨﱠ‬

‫ﺎﺱ َﻭﺑَﺎ ُءﻭﺍ‬ ‫ﺖ َﻋﻠَ ْﻴ ِﻬ ُﻢ ﺍﻟ ﱢﺬﻟﱠﺔُ ﺃَ ْﻳﻦَ َﻣﺎ ﺛُﻘِﻔُﻮﺍ ﺇِ ﱠﻻ ﺑِ َﺤﺒ ٍْﻞ ﱢﻣﻦَ ﱠ‬ ْ َ‫ُﺮﺑ‬
ِ ‫ﺿ‬
ِ ‫ﺖ َﻋﻠَ ْﻴ ِﻬ ُﻢ ْﺍﻟ َﻤ ْﺴ َﻜﻨَﺔُ ۚ◌ َ ٰﺫﻟِﻚَ ﺑِﺄَﻧﱠﻬُ ْﻢ َﻛﺎﻧُﻮﺍ ﻳَ ْﻜﻔُﺮُﻭﻥَ ﺑِﺂﻳَﺎ‬
‫ﺕ‬ ْ َ‫ُﺮﺑ‬
ِ ‫ﷲِ َﻭﺿ‬ ‫ﺐ ﱢﻣﻦَ ﱠ‬ ٍ ‫َﻀ‬َ ‫ﺑِﻐ‬
َ ‫ﻖ ۚ◌ َ ٰﺫﻟِﻚَ ﺑِ َﻤﺎ َﻋ‬
َ‫ﺼﻮﺍ ﱠﻭ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌﺘَ ُﺪﻭﻥ‬ ‫ﷲِ َﻭﻳَ ْﻘﺘُﻠُﻮﻥَ ْﺍﻷَﻧﺒِﻴَﺎ َء ﺑِ َﻐﻴ ِْﺮ َﺣ ﱟ‬ ‫ﱠ‬
3:112 This verse contains another far-reaching prophecy about the
Jews. The history of their community bears eloquent testimony to the
truth of this harrowing prediction. In all countries and in all ages Jews
have been victims of bitter persecution. They could either improve
their condition by accepting the protection of the nation whose
subjects they are or by making a pact of security with other people
able to give them protection. It is a fact of history that the Jews did not
suffer persecution under Muslims as they did under the Romans and
the Christians; yet their enmity against Muslims is deep-rooted (see
5:82 and 3:55; 7:167).
3:121-127 The verses refer to the Battle of Uhad which was fought in
the third year after Hijrah. After suffering a defeat at Badr, the Pagans
of Makkah were determined to expunge their disgrace and annihilate

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the Muslims in Madînah. A well-equipped army of 3,000 warriors

marched against Madînah under the leadership of Abû Sufyân. When
the Holy Prophet (pbuh) heard of this, he consulted his Companions.
‘Abdullâh bin Ubayy bin Salûl and certain elderly Companions were
of the opinion that they should defend themselves by remaining in the
city. The Holy Prophet (pbuh) was also of the same view. However,
the majority of his followers were eager to march out of Madînah and
meet the enemy in a pitched battle. The Holy Prophet (pbuh)
respected the vote of the majority. To meet the danger the Holy
Prophet (pbuh) decided to take a defensive position at Mount Uhad,
which dominated the city of Madînah some three miles to the north,
on the morning on the seventh day of Shawwal 3 A.H. (January, 625
A.D.). As a precaution, he stationed fifty archers on a hilltop in the
rear of the Muslim army under the leadership of ‘Abdullâh bin Jubair
in case the enemy attacked from the rear. The archers were given the
express order not to leave their position until ordered by the Prophet
(pbuh) himself. They were expected to remain in place under all
circumstances, even if they saw the Makkans fleeing before the
Muslims or the Muslim fighters being defeated and killed. In the
beginning, the battle went well for the Muslims. The enemy made
three consecutive general assaults and was repulsed each time. At last,
the enemy wavered; its forces broke and retreated. At this moment,
the Muslim archers became lax and disagreed among themselves
about the sense of the orders given to them by the Holy Prophet
(pbuh). Forty of them disobeyed their leader and left their positions to
join in the pursuit and share in the booty. Khalid bin Walîd, who was
among the leaders of the Makkan army, took advantage of the
weakness created by the archers and attacked with the help of his
party of horsemen, killing the few remaining men with their leader
‘Abdullâh bin Jubair. They then attacked the Muslim army from the
rear. There was intense hand-to-hand fighting. More than seventy of
the Companions of the Holy Prophet (pbuh) fell in the Battle. The
Holy Prophet (pbuh) himself received wounds to his head and face.

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 3. CHAPTER ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬

This was nevertheless only a temporary setback for the Muslim army,
as Abû Sufyân and his Makkan army thought it more prudent to
withdraw. Madînah was saved and the Muslims learned a lesson in
faith, constancy, and firmness. Uhad is as much a symbol as Badr in
this respect.

ِ َ‫ﺇِ ْﺫ ﻫَ ﱠﻤﺖ ﻁﱠﺎﺋِﻔَﺘ‬

‫ﺎﻥ ِﻣﻨ ُﻜ ْﻢ ﺃَﻥ ﺗَ ْﻔ َﺸ َﻼ َﻭ ﱠ‬
◌ۗ ‫ﷲُ َﻭﻟِﻴﱡﻬُ َﻤﺎ‬
3:122 The two parties hesitating referred to in this verse, were the two
tribes of Banû Salamah Khazraji and Banû Hârithah of Aus (Bukhârî
64/18).

‫ﻑ ﱢﻣﻦَ ْﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ‬

ٍ ‫ﺇِ ْﺫ ﺗَﻘُﻮ ُﻝ ﻟِ ْﻠ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﺃَﻟَﻦ ﻳَ ْﻜﻔِﻴَ ُﻜ ْﻢ ﺃَﻥ ﻳُ ِﻤ ﱠﺪ ُﻛ ْﻢ َﺭﺑﱡ ُﻜﻢ ﺑِﺜَ َﻼﺛَ ِﺔ َﺁﻻ‬
َ‫ُﻣﻨﺰَ ﻟِﻴﻦ‬
3:124 This verse refers to the Battle of Uhad in which the enemy
attacked with three thousand warriors. The Muslims, poorly equipped
and outnumbered, were promised “the help of three thousand angels”
to meet the enemy force. The number of angels sent to the Battle of
Badr was a thousand (cf. 8:9-10), as the number of the enemy on that
occasion was also one thousand. This verse and verse 8:9 inform us of
the number of enemies at each of the battles, Badr and Uhad.

َ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗَﺄْ ُﻛﻠُﻮﺍ ﺍﻟﺮﱢ ﺑَﺎ ﺃَﺿْ َﻌﺎﻓًﺎ ﱡﻣ‬
◌ۖ ً‫ﻀﺎ َﻋﻔَﺔ‬
3:130 All forms of financial interest are prohibited, whether moderate
or excessive. The verse under discussion does not mean that interest is
permissible at a moderate rate and that only a high rate is forbidden.
The words Adz‘âfan mudzâ‘afah ً‫ﻀﺎ َﻋﻔَﺔ‬ َ ‫ ﺃَﺿْ َﻌﺎﻓًﺎ ﱡﻣ‬are not used here as a
qualifying phrase to restrict the meaning of interest, but as a
descriptive clause to point to the inherent nature of interest, which
continually increases. Individuals and nations alike have been ruined
by lending and borrowing large sums of money on interest, leading to
foreign interference in their affairs. The position of the verse indicates

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 3. CHAPTER ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬

that war and interest are closely related to each other: interest and the
resulting debt is one of the causes of war and instrumental in
prolonging it (see also 2:275).

ْ ‫ﺎﺭ ﺍﻟﱠﺘِﻲ ﺃُ ِﻋ ﱠﺪ‬

َ‫ﺕ ﻟِ ْﻠ َﻜﺎﻓِ ِﺮﻳﻦ‬ َ ‫َﻭﺍﺗﱠﻘُﻮﺍ ﺍﻟﻨﱠ‬
3:131 Al-Nâr ‫ ﺍﻟﻨﱠﺎ َﺭ‬in this verse is the excessive love of wealth (cf.
104:1-7); it is also the fire of war.

َ‫َﻭﻟَﻘَ ْﺪ ُﻛﻨﺘُ ْﻢ ﺗَ َﻤﻨﱠﻮْ ﻥَ ْﺍﻟ َﻤﻮْ ﺕَ ِﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ ﺗ َْﻠﻘَﻮْ ﻩُ ﻓَﻘَ ْﺪ َﺭﺃَ ْﻳﺘُ ُﻤﻮﻩُ َﻭﺃَﻧﺘُ ْﻢ ﺗَﻨﻈُﺮُﻭﻥ‬
3:143 In the Battle of Uhad the opinion of some of the Companions of
the Holy Prophet (pbuh) was that they should meet the enemy outside
Madînah in the open field: they said, “We had longed for this day, let
us go out to fight our enemies, lest they think we are cowards”. The
“desire for fighting the enemy and being slain in the cause of truth” is
called a “desire for death.”

‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺍﻟﺮﱡ ُﺳ ُﻞ ۚ◌ ﺃَﻓَﺈِﻥ ﱠﻣﺎﺕَ ﺃَﻭْ ﻗُﺘِ َﻞ ﺍﻧﻘَﻠَ ْﺒﺘُ ْﻢ‬ ْ َ‫َﻭ َﻣﺎ ُﻣ َﺤ ﱠﻤ ٌﺪ ﺇِ ﱠﻻ َﺭﺳُﻮ ٌﻝ ﻗَ ْﺪ ﺧَ ﻠ‬
‫ﱠ‬
‫ﻀ ﱠﺮ ﷲَ َﺷ ْﻴﺌًﺎ‬ُ َ‫َﻋﻠَ ٰﻰ ﺃَ ْﻋﻘَﺎﺑِ ُﻜ ْﻢ ۚ◌ َﻭ َﻣﻦ ﻳَﻨﻘَﻠِﺐْ َﻋﻠَ ٰﻰ َﻋﻘِﺒَ ْﻴ ِﻪ ﻓَﻠَﻦ ﻳ‬
3:144 All Prophets are human beings, and they cannot escape death;
all Prophets who lived before the Holy Prophet (pbuh) have died; and
Jesus is not an exception to this fact. Those Muslims who insist that
Jesus is still physically living should reflect on this verse. The verse
also lays stress on the essential truth of Islam: even if a Prophet is
slain his mission to teach the Unity of God never fails, for this mission
does not depend on the life of an individual, however great he may be.
Abû Bakr(rz) recited this verse when the Holy Prophet (pbuh) died
eight years later and the Prophets (pbuh) companions and followers
were extremely distraught by the news of the death of their leader and
spiritual guide. It also demonstrates that Jesus Christ was also dead;
otherwise, Abû Bakr’s(rz) argument would not have silenced any
doubts concerning the Holy Prophets death.

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 3. CHAPTER ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬

The verse also refers to a situation in the battle of Uhad, when the
Holy Prophet (pbuh) was wounded, and the Muslims were suffering
casualties. A rumor spread that the Holy Prophet (pbuh) had been
killed during the fight. The verse should not be understood to mean
that the Holy Prophet (pbuh) could ever be killed in war or at the hand
of an assassin. He was promised Divine protection (5:67).

◌ۖ ‫ﷲُ َﻭ ْﻋ َﺪﻩُ ﺇِ ْﺫ ﺗَ ُﺤﺴﱡﻮﻧَﻬُﻢ ﺑِﺈ ِ ْﺫﻧِ ِﻪ‬

‫ﺻ َﺪﻗَ ُﻜ ُﻢ ﱠ‬
َ ‫َﻭﻟَﻘَ ْﺪ‬
3:152 The reference is not only to the general promise of victory and
success repeatedly given to the Companions of the Holy Prophet
(pbuh), but also to the promise contained in the verses 124-126.

‫ﺇِ ْﺫ ﺗُﺼْ ِﻌ ُﺪﻭﻥَ َﻭ َﻻ ﺗ َْﻠﻮُﻭﻥَ َﻋﻠَ ٰﻰ ﺃَ َﺣ ٍﺪ َﻭﺍﻟ ﱠﺮﺳُﻮ ُﻝ ﻳَ ْﺪ ُﻋﻮ ُﻛ ْﻢ ﻓِﻲ ﺃُ ْﺧ َﺮﺍ ُﻛ ْﻢ ﻓَﺄَﺛَﺎﺑَ ُﻜ ْﻢ‬
◌ۗ ‫ﺻﺎﺑَ ُﻜ ْﻢ‬َ َ‫َﻏ ًّﻤﺎ ﺑِ َﻐ ﱟﻢ ﻟﱢ َﻜﻴ َْﻼ ﺗَﺤْ ﺰَ ﻧُﻮﺍ َﻋﻠَ ٰﻰ َﻣﺎ ﻓَﺎﺗَ ُﻜ ْﻢ َﻭ َﻻ َﻣﺎ ﺃ‬
3:153 According to some commentators, the first “sorrow” mentioned
was the dangerous position in which the Muslims saw the Holy
Prophet (pbuh), and the second “sorrow” refers to the failure of the
archers, stationed at the neighbouring heights to prevent the enemy
attack from the rear, to faithfully observe the orders of the Holy
Prophet (pbuh), thus denying the Muslims the clear victory.

◌ۖ ‫ﺛُ ﱠﻢ ﺃَﻧﺰَ َﻝ َﻋﻠَ ْﻴ ُﻜﻢ ﱢﻣﻦ ﺑَ ْﻌ ِﺪ ْﺍﻟ َﻐ ﱢﻢ ﺃَ َﻣﻨَﺔً ﻧﱡ َﻌﺎﺳًﺎ ﻳَ ْﻐ َﺸ ٰﻰ ﻁَﺎﺋِﻔَﺔً ﱢﻣﻨ ُﻜ ْﻢ‬
3:154 “Slumber which overwhelmed a party of you” refers to the end
of the Battle of Uhad. Abû Talhâ, a Companion of the Holy Prophet
(pbuh), said, “I lifted my head on the Day of Uhad and began to look
about and there was none among us on that day but was bending down
his head as in slumber” (Tirmidhî). Those who had fought a hard fight
were visited by sakînah ‫ﺳﻜﻴﻨﺔ‬, meaning a kind of a slight sleep, or
“sweet natures nurse.” Slumber here implies calm and quietness,
which is a sign of peace and tranquillity (Râghib).

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The words ‫“ ﱠﻣﺎ ﻗُﺘِ ْﻠﻨَﺎ ﻫَﺎﻫُﻨَﺎ‬We would not have been killed here”, refer to
the statements given by the hypocrites of Madînah who did not take
part in the battle of Uhad (cf. 2:54).

‫ْﺾ َﻣﺎ‬
ِ ‫ﺎﻥ ﺑِﺒَﻌ‬ ِ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺗ ََﻮﻟﱠﻮْ ﺍ ِﻣﻨ ُﻜ ْﻢ ﻳَﻮْ َﻡ ْﺍﻟﺘَﻘَﻰ ْﺍﻟ َﺠ ْﻤ َﻌ‬
ُ َ‫ﺎﻥ ﺇِﻧﱠ َﻤﺎ ﺍ ْﺳﺘَﺰَ ﻟﱠﻬُ ُﻢ ﺍﻟ ﱠﺸ ْﻴﻄ‬
◌ۖ ‫َﻛ َﺴﺒُﻮﺍ‬
3:155 “Satan’s” influence on human beings is not the primary cause
of sin but its consequence.

◌ۖ ‫ﺎﻭﺭْ ﻫُ ْﻢ ﻓِﻲ ْﺍﻷَ ْﻣ ِﺮ‬

ِ ‫ﻒ َﻋ ْﻨﻬُ ْﻢ َﻭﺍ ْﺳﺘَ ْﻐﻔِﺮْ ﻟَﻬُ ْﻢ َﻭ َﺷ‬
ُ ‫ﻓَﺎ ْﻋ‬
3:159 The injunction Shâwiri-hum ‫َﺎﻭﺭْ ﻫُ ْﻢ‬
ِ ‫“ ﺷ‬consult them” is one of
the fundamental clauses of all Qur’ânic legislation relating to
statecraft (cf. 42:38). The Prophet selected the place of Uhad to meet
the enemy as the result of a consultation, even though his own
inclination was different. Like some of his elderly Companions, his
preference would have been to meet the outnumbering forces of the
attacking enemy inside the city of Madînah for a street-by-street
battle. He respected the vote of the majority; the result was that the
Muslim forces suffered losses.

◌ۗ ‫ﻗَﺎﻟُﻮﺍ ﻟَﻮْ ﻧَ ْﻌﻠَ ُﻢ ﻗِﺘ ًَﺎﻻ ﱠﻻﺗﱠﺒَ ْﻌﻨَﺎ ُﻛ ْﻢ‬

3:167 The expression “If we but knew that it would be a fight” is an
allusion to the desperate situation of the Muslim forces. By most
rational analyses, their inferior armament and their smaller number
suggested a desperate and hopeless mission that would have led to
their destruction.

‫ﷲِ ﺃَ ْﻣ َﻮﺍﺗًﺎ ۚ◌ ﺑَﻞْ ﺃَﺣْ ﻴَﺎ ٌء ِﻋﻨ َﺪ َﺭﺑﱢ ِﻬ ْﻢ‬

‫ﻴﻞ ﱠ‬
ِ ِ‫َﻭ َﻻ ﺗَﺤْ َﺴﺒَ ﱠﻦ ﺍﻟﱠ ِﺬﻳﻦَ ﻗُﺘِﻠُﻮﺍ ﻓِﻲ َﺳﺒ‬
3:169 Amwâta ‫ ﺃَ ْﻣ َﻮﺍﺗًﺎ‬-“dead,” also means “one whose blood has not
been avenged,” “one who leaves behind no successors,” or “one

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stricken with sorrow and grief” (Lisân, Tâj). Âhyâ ‫ﺃَﺣْ ﻴَﺎ ٌء‬, (living), also
means “one who is in Paradise.”

‫ﺻﺎﺑَﻬُ ُﻢ ْﺍﻟﻘَﺮْ ُﺡ ۚ◌ ﻟِﻠﱠ ِﺬﻳﻦَ ﺃَﺣْ َﺴﻨُﻮﺍ‬َ َ‫ُﻮﻝ ِﻣﻦ ﺑَ ْﻌ ِﺪ َﻣﺎ ﺃ‬ ِ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﺍ ْﺳﺘ ََﺠﺎﺑُﻮﺍ ِ ﱠ¶ِ َﻭﺍﻟ ﱠﺮﺳ‬
‫ِﻣ ْﻨﻬُ ْﻢ َﻭﺍﺗﱠﻘَﻮْ ﺍ ﺃَﺟْ ٌﺮ َﻋ ِﻈﻴ ٌﻢ‬
3:172 The reference here is to the expedition the Holy Prophet (pbuh)
led against the pagans of Makkah after the Battle of Uhad. The
withdrawing Makkan army boasted that they were victorious, but they
had nothing to show for it—neither any booty nor prisoners.
Anticipating their return, the Holy Prophet (pbuh) on the following
day left with 250 men to pursue the enemy forces. When the Makkan
army heard of this, they dispersed. The Holy Prophet (pbuh)
continued the pursuit as far as Hamrâ al-Asad, a place about eight
miles from Madînah in the direction of Makkah. This expedition was
named after this place.

‫ﺎﺧ َﺸﻮْ ﻫُ ْﻢ ﻓَﺰَ ﺍ َﺩﻫُ ْﻢ ﺇِﻳ َﻤﺎﻧًﺎ‬ْ َ‫ﺎﺱ ﻗَ ْﺪ َﺟ َﻤﻌُﻮﺍ ﻟَ ُﻜ ْﻢ ﻓ‬ َ َ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻗ‬
َ ‫ﺎﻝ ﻟَﻬُ ُﻢ ﺍﻟﻨﱠﺎﺱُ ﺇِ ﱠﻥ ﺍﻟﻨ ﱠ‬
‫ﷲُ َﻭﻧِ ْﻌ َﻢ ْﺍﻟ َﻮ ِﻛﻴ ُﻞ‬
‫َﻭﻗَﺎﻟُﻮﺍ َﺣ ْﺴﺒُﻨَﺎ ﱠ‬
3:173 This verse and the following two verses (3:174-175) refer to the
expedition known as Badr al-Sughrah (“the smaller Badr”),
undertaken a year later after the battle of Uhad. It is called “al-
Sughrah” (“the smaller”) to distinguish it from the “big” battle of
Badr. Abû Sufyân, commander of the Makkan army, challenged the
Muslims to meet him and his army again at the fair of Badr the next
year. The Muslims accepted the challenge. Abû Sufyân sent an
emissary, Nu‘aim bin Mas‘ûd to Madînah to spread false rumors
among the Muslims that significant preparations were being made by
the Makkans. He is the “Satan” spoken of in verse 175 (Râzî), and his
friends are referred here as the “hypocrites.” This clumsy artifice
failed: not only did the Muslims go to Badr at the appointed time, but

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they also benefited considerably by trading in a fair held there as

indicated in this verse.

‫ﺐ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﱠ‬
◌ۖ ‫ﷲَ ﻳَﺠْ ﺘَﺒِﻲ ِﻣﻦ ﺭﱡ ُﺳﻠِ ِﻪ َﻣﻦ ﻳَ َﺸﺎ ُء‬ ْ ‫ﷲُ ﻟِﻴ‬
ِ ‫ُﻄﻠِ َﻌ ُﻜ ْﻢ َﻋﻠَﻰ ْﺍﻟ َﻐ ْﻴ‬ ‫َﻭ َﻣﺎ َﻛﺎﻥَ ﱠ‬
3:179 A human being in his fragile state of evolution is unprepared
for all the secrets of the Unseen, in particular the spiritual secrets.
Such secrets are, however, revealed to him from time to time by
Prophets chosen for the purpose, and in accordance with the progress
of intellectual evolution. The passage does not mean that some of the
Messengers are chosen and others not, but that Allâh chooses the
persons whom He ordains to be sent as His Messengers, and provides
them with knowledge suited to that particular era.

ُ‫ﺎﻥ ﺗَﺄْ ُﻛﻠُﻪ‬

ٍ َ‫ُﻮﻝ َﺣﺘﱠ ٰﻰ ﻳَﺄْﺗِﻴَﻨَﺎ ﺑِﻘُﺮْ ﺑ‬
ٍ ‫ﷲَ َﻋ ِﻬ َﺪ ﺇِﻟَ ْﻴﻨَﺎ ﺃَ ﱠﻻ ﻧُ ْﺆ ِﻣﻦَ ﻟِ َﺮﺳ‬
‫ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻥ ﱠ‬
◌ۗ ‫ﺍﻟﻨﱠﺎ ُﺭ‬
3:183 In the religious ceremonies before Moses and also later in the
Mosaic Law, the priests burnt the offerings on the altar. This was
called “burnt sacrifice” or “sacrifice consumed by the fire”: a
reference is made to this in Lev. 1:9. While blessing Israel, Moses
says, “They shall put incense before thee, and whole burnt sacrifice
upon thine altar” (Deut. 33:15). When the Jews were told that they
were opposing Islam through covetousness (cf. 3:181), their response
was that they opposed the Muslims because the Muslims, unlike them,
devoured those animals, which they offered as burnt sacrifices, so
they could not accept a Prophet who did not observe Jewish Law.
They persisted in their requirement that the promised Prophet should
observe the Jewish Law, although this aspect of the Law had been left
in abeyance ever since the destruction of the second temple in
Jerusalem. Jews also insisted that the promised Prophet should bring
to them an offering which the priest should burn on the altar and that
he should be an Israelite and should revive the Israelite law. The Holy
Qur’ân answers this objection by saying that the “burnt offering” is no
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criterion to test the truth of a Prophet, as such an act could easily be

accomplished by an impostor. A clear Book full of wisdom and
glorious Scripture establish the truth of a claimant. Moreover, their
Mosaic Law did not instruct them to reject the promised Prophet if he
did not conform to the Law of the Torah in every detail. Yet even if
observance of the “burnt offering” according to Mosaic Law was the
criterion of the promised Prophet, the question then arises about their
rejection of Prophet Jesus who conformed to that law (cf. .Matt.
23.37; Thess. 2:15).

ِ ‫ﺍﻟﺰﺑ ُِﺮ َﻭ ْﺍﻟ ِﻜﺘَﺎ‬

‫ﺏ‬ ِ ‫ﺏ ُﺭ ُﺳ ٌﻞ ﱢﻣﻦ ﻗَ ْﺒﻠِﻚَ َﺟﺎ ُءﻭﺍ ﺑِ ْﺎﻟﺒَﻴﱢﻨَﺎ‬
‫ﺕ َﻭ ﱡ‬ َ ‫ﻓَﺈِﻥ َﻛ ﱠﺬﺑُﻮﻙَ ﻓَﻘَ ْﺪ ُﻛ ﱢﺬ‬
ِ ِ‫ْﺍﻟ ُﻤﻨ‬
‫ﻴﺮ‬
3:184 Zubur‫ ﱡﺯﺑ ُِﺮ‬is to “copy” or “throw stones. Zubura ‫ ُﺯﺑ َﺮ‬is a
fragment of iron, a large piece of metal, or a mane of iron. Zubûr ‫ُﺯﺑﻮﺭ‬
is thus something, which is hard (Tâj, Lisân). Some interpreters
wrongly translate the word as “books of psalms” (cf. 3:3; 3:55; 4:163;
17:55; 21:80; 34:10).

َ ‫ﻟَﺘُ ْﺒﻠَ ُﻮ ﱠﻥ ﻓِﻲ ﺃَ ْﻣ َﻮﺍﻟِ ُﻜ ْﻢ َﻭﺃَﻧﻔُ ِﺴ ُﻜ ْﻢ َﻭﻟَﺘَ ْﺴ َﻤﻌ ﱠُﻦ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ‬
‫َﺎﺏ ِﻣﻦ ﻗَ ْﺒﻠِ ُﻜ ْﻢ‬
‫َﻭ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﺃَ ْﺷ َﺮ ُﻛﻮﺍ ﺃَ ًﺫﻯ َﻛﺜِﻴﺮًﺍ ۚ◌ َﻭﺇِﻥ ﺗَﺼْ ﺒِﺮُﻭﺍ َﻭﺗَﺘﱠﻘُﻮﺍ ﻓَﺈ ِ ﱠﻥ َ ٰﺫﻟِﻚَ ِﻣ ْﻦ ﻋ َْﺰ ِﻡ‬
ُ
ِ ‫ْﺍﻷ ُﻣ‬
‫ﻮﺭ‬
3:186 There is a saying of the Holy Prophet (pbuh) that Islam started
weak (gharîb ‫ ﻏﺮﻳﺐ‬- “a sufferer at the hands of others,” and that it will
once again, after rising to power, return to the state in which it began
and shall suffer at the hands of its enemies (Ibn Mâjah 35:15).

َ‫ﷲَ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗُ ْﻔﻠِﺤُﻮﻥ‬ َ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﺻْ ﺒِﺮُﻭﺍ َﻭ‬
‫ﺻﺎﺑِﺮُﻭﺍ َﻭ َﺭﺍﺑِﻄُﻮﺍ َﻭﺍﺗﱠﻘُﻮﺍ ﱠ‬
3:200 This concluding verse speaks of four requirements, which are
the keys to success and to achieve promised in the verse 3:194

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 4. CHAPTER - ‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‬
The Women
(Revealed after Hijrah)

This chapter was revealed after the battle of Uhad mentioned in the
previous chapter. In that battle, though the attack of the enemy was
thwarted, the Muslim forces suffered considerable losses. It is
estimated that about one tenth of the Muslim fighters were killed, thus
leaving many widows and orphans behind. This situation necessitated
defining laws and regulations for the guidance of a society under such
circumstances.
This chapter is named “the Women” Al-Nisâ ‫ ﺍﻟﻨﺴﺎء‬as it deals mainly
with the rights of women, their status in society, and family life. The
chapter also compares teachings of the two religions, Islam and
Christianity, with prophetic reference to the political progress and
domination of Christian nations in the latter days.

‫ﻖ ِﻣ ْﻨﻬَﺎ ﺯَ ﻭْ َﺟﻬَﺎ‬َ َ‫ﺍﺣ َﺪ ٍﺓ َﻭﺧَ ﻠ‬ ٍ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﺍﺗﱠﻘُﻮﺍ َﺭﺑﱠ ُﻜ ُﻢ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠَﻘَ ُﻜﻢ ﱢﻣﻦ ﻧﱠ ْﻔ‬
ِ ‫ﺲ َﻭ‬
‫ﷲَ ﺍﻟﱠ ِﺬﻱ ﺗَ َﺴﺎ َءﻟُﻮﻥَ ﺑِ ِﻪ َﻭ ْﺍﻷَﺭْ َﺣﺎ َﻡ‬
‫ﺚ ِﻣ ْﻨﻬُ َﻤﺎ ِﺭ َﺟ ًﺎﻻ َﻛﺜِﻴﺮًﺍ َﻭﻧِ َﺴﺎ ًء ۚ◌ َﻭﺍﺗﱠﻘُﻮﺍ ﱠ‬ ‫َﻭﺑَ ﱠ‬
4:1 This verse addresses the whole of humanity. It begins with an
appeal for the unity and equality of men and women. The words
ٍ ‫“ – ﻧﱠ ْﻔ‬Single being or a single soul” refer to a
Nafsin Wâhida ‫ﺲ َﻭﺍ ِﺣ َﺪ ٍﺓ‬
common evolutionary origin of males and females. It can also refer to
the common innate natures of man and woman. The particle min ‫ ﻣﻦ‬-
“from,” does not mean a portion of something or out of something,
but a species, one of similar nature or with similar essence (Bahr al-
Muhît, Râzî). Hasan explains the expression as meaning “of the same
kind” (Bahr al-Muhît 7:189). The pronoun minhâ ‫ ِﻣ ْﻨﻬَﺎ‬refers to nafs

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 4. CHAPTER - ‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‬

‫ﻧﻔﺲ‬. The expression “Who created you from a single being” ( ‫َﺧﻠَﻘَ ُﻜﻢ ﱢﻣﻦ‬
ٍ ‫ ) ﻧﱠ ْﻔ‬should not lead to the understanding that woman was
‫ﺲ َﻭﺍ ِﺣ َﺪ ٍﺓ‬
created out of the first man Adam or from his rib some six thousand
years ago as the Bible narrates; rather she belongs to the same kind
and species as a man, having the same nature and the same
propensities. The meaning of this expression becomes clearer when
we read: “Allâh has created you out of dust (inorganic particles) and
then from a drop of fluid (the involvement of water in the process of
evolution from inorganic dust to organic entity) and then made you
pairs (the process of continued creation and evolution through pairing
of males and the females)” (35:11). We also read, “And Allâh has
made for you mates of your own nature from your own species”
(16:72), and “He has made for you pairs from among yourselves”
(42:11). This means that like other creatures, a partner was provided
for a human being from his own species; just as other females are not
created from the ribs of males, neither was the wife of Adam (cf.
30:20-21). The biblical story of the creation of Eve from a rib of
Adam (Gen. 2.21) may be allegorical, but it is superfluous to Qur’ânic
teaching.
The underlying significance of this verse is to give women a status of
equality with men and to remind us of the strength of the ties between
males and females. The Holy Prophet (pbuh) used to recite this verse
when delivering a marriage sermon in order to remind both the parties
of their responsibilities to each other, as well as their duties towards
humankind and Allâh. It is important to note that the injunction to
adopt righteousness, the word taqwâ ‫ﺗﻘﻮﺉ‬, comes twice in this verse
and is thus emphasised. The verse also reminds us of the important
role that women play in our existence and in our social relationships,
and of the reverence and the respect, they deserve in the society. In
order to know what the Holy Qur’ân means by taqwâ, see among
others the verses 2:2; 2:177; 3:15-17; 3:133-135; 5:27; 9:3; 16:128;
45:19; 65:2. Following this introduction, the chapter enters into a
discussion of women, orphans, and family relationships.
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‫ﺎﺏ ﻟَ ُﻜﻢ ﱢﻣﻦَ ﺍﻟﻨﱢ َﺴﺎ ِء َﻣ ْﺜﻨ َٰﻰ‬ َ َ‫َﻭﺇِ ْﻥ ِﺧ ْﻔﺘُ ْﻢ ﺃَ ﱠﻻ ﺗُ ْﻘ ِﺴﻄُﻮﺍ ﻓِﻲ ْﺍﻟﻴَﺘَﺎ َﻣ ٰﻰ ﻓَﺎﻧ ِﻜﺤُﻮﺍ َﻣﺎ ﻁ‬
َ‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ ۚ◌ َ ٰﺫﻟِﻚ‬
ْ ‫ﺍﺣ َﺪﺓً ﺃَﻭْ َﻣﺎ َﻣﻠَ َﻜ‬
ِ ‫ﻉ ۖ◌ ﻓَﺈ ِ ْﻥ ِﺧ ْﻔﺘُ ْﻢ ﺃَ ﱠﻻ ﺗَ ْﻌ ِﺪﻟُﻮﺍ ﻓَ َﻮ‬ َ ‫َﻭﺛُ َﻼ‬
َ ‫ﺙ َﻭ ُﺭﺑَﺎ‬
‫ﺃَ ْﺩﻧ َٰﻰ ﺃَ ﱠﻻ ﺗَﻌُﻮﻟُﻮﺍ‬
4:3 The intent of this verse is not to grant permission to Muslims to
marry four wives. Its basic purpose is to discourage the practice of
polygamy and protect the rights of women by avoiding situations in
which a woman may suffer economically and socially as the result of
a divorce. To have several dozen wives was a common practice for
Arabs of the time of the Holy Prophet (pbuh). This practice is also
known in other cultures; it even still exists in modern times in
societies where polygamy is not permitted, but is nonetheless
practiced in secret.
To discourage polygamy, the Holy Qur’ân first limits the number of
wives to a maximum of four, before imposing a strict condition of
equality: “If you fear that you will not be able to deal equitably then
(marry only) one.” Later in verse 129 we are told, ‫َﻭﻟَﻦ ﺗَ ْﺴﺘَ ِﻄﻴﻌُﻮﺍ ﺃَﻥ ﺗَ ْﻌ ِﺪﻟُﻮﺍ‬
‫ﺑَ ْﻴﻦَ ﺍﻟﻨﱢ َﺴﺎ ِء َﻭﻟَﻮْ َﺣ َﺮﺻْ ﺘُ ْﻢ‬, “It is not within your power to maintain perfect
balance between wives, even though you are so eager.” To deal
equitably is an injunction; any violation of this is a significant sin and
against Qur’ânic law. Thus, this permission of a maximum of four
wives nonetheless imposes considerable restriction and severe
conditions on males that makes taking another wife almost
impossible.
Permission to have more than one wife is not a substantive law in the
Holy Qur’ân, but a remedial or emergency law. It should not be
brought into operation unless circumstances justify it, such as times of
war when many men lose their lives, women are widowed and
children are orphaned. The objects of marriage are four-fold::1)
protection against social, moral, and spiritual maladies (2:187; 4:24);
2) a source of progeny (4:1); 3) a source of a loving companion

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providing peace of mind and comfort (30:21); and 4) the social and
economic protection of orphans and widows of war (4:127).
Moral, physical and social problems have arisen in societies with very
strict monogamy laws. Strict monogamy is often associated with high
divorce rates and extramarital affairs, which can lead to considerable
societal, psychological, and financial hardship. Limited polygamy
allows for widows and divorced women to enter into a stable marital
relationship in times of war, when the male population has been
severely decimated. It is to meet such exigencies that the Qur’ân
allows the contraction of multiple matrimonial relationships by the
man. Marriage in Islam is also a civil contract. Both the parties enter
into it under certain conditions. Thus, a woman is at liberty to set a
condition on the marriage that the men not take another wife. The
violation of that condition will be sufficient to entitle her to divorce
her husband and, if so provided in the contract, claim reasonable
damages. She is at liberty to separate herself from her husband if he
does not abide by the conditions that were agreed on. On the other
hand, the example of the Holy Prophet (pbuh) is one of nobility and
charity. While still youthful and full of vigor, at the age of twenty-five
he married a forty-year-old widow, Khadîjah, and led an exemplary
monogamous life with her for another twenty-five years, even though
society at the time would have allowed him to take another wife. After
the death of his first wife, he took in marriage older widows and
divorced women with the sole intention of giving them social and
economic protection. Only one of his wives, ‘Âishâ, was a young
unmarried woman. The monogamy that now is predominant in the
West should not be considered as a Christian accomplishment. Until
recent times, polygamy was practiced by Christians and was allowed
in Judaism, Hinduism, and many other religions. Abraham, David,
Solomon, and many other Prophets and patriarchs of the Israelites, as
well as Krishna and Zoroaster and others esteemed for their sanctity,
had more than one wife.

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َ ‫“ َﻣ ْﺜﻨ َٰﻰ َﻭﺛُ َﻼ‬Two or three or four” is a parenthetic

The phrase ‫ﺙ َﻭ ُﺭﺑَﺎ َﻉ‬
clause relating to both the free woman mentioned in the first part of
the sentence and to females “whom your right hands possess” from
among prisoners of war. Both these nouns are governed by the
imperative of the verb “marry.” Thus, the meaning of the passage is to
marry from among free woman or captives. The obscene interpretation
that female prisoners of war can be held as concubines is incorrect and
runs counter to the moral teachings of Islam.
There is yet another aspect given in this verse concerning this
permission. We read ‫ﺎﺏ ﻟَ ُﻜﻢ ﱢﻣﻦَ ﺍﻟﻨﱢ َﺴﺎ ِء‬
َ َ‫“ ﻓَﺎﻧ ِﻜﺤُﻮﺍ َﻣﺎ ﻁ‬Marry of women as
may be agreeable to you.” The term “marriage” in Islam always
means a mutually-agreed-upon civil contract between husband and
wife, and forced “marriages” are not permitted. Unfortunately, this is
still a practice in many societies.

ُ‫ﺻ ُﺪﻗَﺎﺗِ ِﻬ ﱠﻦ ﻧِﺤْ ﻠَﺔً ۚ◌ ﻓَﺈِﻥ ِﻁ ْﺒﻦَ ﻟَ ُﻜ ْﻢ ﻋَﻦ َﺷ ْﻲ ٍء ﱢﻣ ْﻨﻪُ ﻧَ ْﻔﺴًﺎ ﻓَ ُﻜﻠُﻮﻩ‬
َ ‫َﻭﺁﺗُﻮﺍ ﺍﻟﻨﱢ َﺴﺎ َء‬
‫ﻫَﻨِﻴﺌًﺎ ﱠﻣ ِﺮﻳﺌًﺎ‬
4:4 Saduqât ‫ ﺻﺪﻗﺎﺕ‬- “dowers” is the plural of saduqa ‫ﺻﺪُﻕ‬ َ called
because these are a symbol of truthfulness and sincerity on the part of
the husband. Sadaqah ‫ ﺛﺪﻗﺔ‬means charity or alms. It is different from
saduqât (Tâj). Nihlah ً‫ ﻧِﺤْ ﻠَﺔ‬means giving a thing willingly, cheerfully
and without expecting a return (Râghib, Kashshaf). It is necessary that
a dower should be given to every woman joined in marriage. Thus,
every woman in Islam begins her married life as the full owner of
some piece of property. The amount of the dower should be
reasonable. It should also be within the means of the husband and
proportionate to the socioeconomic circumstances of the couple.

‫َﻭ َﻻ ﺗُ ْﺆﺗُﻮﺍ ﺍﻟ ﱡﺴﻔَﻬَﺎ َء ﺃَ ْﻣ َﻮﺍﻟَ ُﻜ ُﻢ ﺍﻟﱠﺘِﻲ َﺟ َﻌ َﻞ ﱠ‬

‫ﷲُ ﻟَ ُﻜ ْﻢ ﻗِﻴَﺎ ًﻣﺎ َﻭﺍﺭْ ُﺯﻗُﻮﻫُ ْﻢ ﻓِﻴﻬَﺎ‬
‫َﻭﺍ ْﻛﺴُﻮﻫُ ْﻢ َﻭﻗُﻮﻟُﻮﺍ ﻟَﻬُ ْﻢ ﻗَﻮْ ًﻻ ﱠﻣ ْﻌﺮُﻭﻓًﺎ‬

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4:5 This verse tells us how to treat the property of the “weak of
understanding.” It says it is “your property, “as Amwâlu-kum ‫ﺃَ ْﻣ َﻮﺍﻟَ ُﻜ ُﻢ‬,
means. This does not mean that the rightful owners who are “weak of
understanding” should be disowned from what they possess. The
expression ‫ َﻭ َﻻ ﺗُ ْﺆﺗُﻮﺍ ﺍﻟ ﱡﺴﻔَﻬَﺎ َء ﺃَ ْﻣ َﻮﺍﻟَ ُﻜ ُﻢ‬means not to hand over the property of
the weak of understanding, such as young orphans, mentally
handicapped, etc., for free use. Such a property should be treated as if
it were “your property” (‫)ﺃَ ْﻣ َﻮﺍﻟَ ُﻜ ُﻢ‬, that is, as if it were the property of the
custodian or of the welfare state. It should be used or spent carefully
for the benefit of the “weak-minded” who rightfully own it. In other
words, a custodian, which can be an individual or the state, must
safeguard that interest of the weak and mentally retarded individuals.
Minors and weak-minded persons, when given the full authority to
spend their property are apt to lose it. The verse also points out that
the wealth of such individuals is in reality the wealth of the society, as
indicated by the words ‫ َﻭﺍﺭْ ُﺯﻗُﻮﻫُ ْﻢ ﻓِﻴﻬَﺎ‬, “which are made a means of
subsistence for you.” This verse also emphasizes that wealth is not a
resource to be wasted, as it is a means of support. The words that
follow qualify the above explanation. According to ‘Âisha the Holy
Prophet (pbuh) is reported to have said, “Whoever is the guardian of
an orphan who has a property, should trade with it and should not
leave it undeveloped so that the Zakât should consume it” (Musnad
Ahmad). Qaul ‫ ﻗﻮﻝ‬denotes “words of kind advice.” It is also used to
express advice (see Nihâyah). Thus after speaking of the maintenance
and protection of orphans and the weak, the Holy Qur’ân now brings
attention to another great need: their education in good behaviour and
manners. .

َ‫َﺼﻴﺐٌ ﱢﻣ ﱠﻤﺎ ﺗ ََﺮﻙ‬ ِ ‫َﺼﻴﺐٌ ﱢﻣ ﱠﻤﺎ ﺗ ََﺮﻙَ ْﺍﻟ َﻮﺍﻟِﺪ‬

ِ ‫َﺍﻥ َﻭ ْﺍﻷَ ْﻗ َﺮﺑُﻮﻥَ َﻭﻟِﻠﻨﱢ َﺴﺎ ِء ﻧ‬ ِ ‫ﺎﻝ ﻧ‬ ِ ‫ﻟﱢﻠﺮﱢ َﺟ‬
ِ ‫ْﺍﻟ َﻮﺍﻟِﺪ‬
ِ َ‫َﺍﻥ َﻭ ْﺍﻷَ ْﻗ َﺮﺑُﻮﻥَ ِﻣ ﱠﻤﺎ ﻗَ ﱠﻞ ِﻣ ْﻨﻪُ ﺃَﻭْ َﻛﺜُ َﺮ ۚ◌ ﻧ‬
‫ﺼﻴﺒًﺎ ﱠﻣ ْﻔﺮُﻭﺿًﺎ‬
4:7 This verse forms the basis of the Islamic law of inheritance and
lays down the general principle that both men and women inherit.

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Among the Arabs of the time, women and children had no shares in
inheritance. A saying of the time went, “None shall inherit but he who
smites with the spear,” limiting inheritance to those who could go to
war. The great reform introduced by the teachings of the Holy Qur’ân
not only raised the status of women to one of equality with men, but
established basic rights for women in all matters of social life.

◌ۖ َ‫ﻕ ْﺍﺛﻨَﺘَﻴ ِْﻦ ﻓَﻠَﻬ ﱠُﻦ ﺛُﻠُﺜَﺎ َﻣﺎ ﺗ ََﺮﻙ‬ َ ْ‫ﻟِﻠ ﱠﺬ َﻛ ِﺮ ِﻣ ْﺜ ُﻞ َﺣﻆﱢ ْﺍﻷُﻧﺜَﻴَ ْﻴ ِﻦ ۚ◌ ﻓَﺈِﻥ ُﻛ ﱠﻦ ﻧِ َﺴﺎ ًء ﻓَﻮ‬
‫ﺍﺣ ٍﺪ ﱢﻣ ْﻨﻬُ َﻤﺎ ﺍﻟ ﱡﺴ ُﺪﺱُ ِﻣ ﱠﻤﺎ‬ ِ ‫ﻒ ۚ◌ َﻭ ِﻷَﺑَ َﻮ ْﻳ ِﻪ ﻟِ ُﻜﻞﱢ َﻭ‬ ُ ْ‫ﺍﺣ َﺪﺓً ﻓَﻠَﻬَﺎ ﺍﻟﻨﱢﺼ‬ِ ‫َﺖ َﻭ‬ْ ‫َﻭﺇِﻥ َﻛﺎﻧ‬
‫ﺚ ۚ◌ ﻓَﺈِﻥ‬ ُ ُ‫ﺗ ََﺮﻙَ ﺇِﻥ َﻛﺎﻥَ ﻟَﻪُ َﻭﻟَ ٌﺪ ۚ◌ ﻓَﺈِﻥ ﻟﱠ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻪُ َﻭﻟَ ٌﺪ َﻭ َﻭ ِﺭﺛَﻪُ ﺃَﺑَ َﻮﺍﻩُ ﻓَ ِﻸُ ﱢﻣ ِﻪ ﺍﻟﺜﱡﻠ‬
‫ُﻮﺻﻲ ﺑِﻬَﺎ ﺃَﻭْ َﺩ ْﻳ ٍﻦ ۗ◌ ﺁﺑَﺎ ُﺅ ُﻛ ْﻢ‬ ِ ‫ﺻﻴﱠ ٍﺔ ﻳ‬ ِ ‫َﻛﺎﻥَ ﻟَﻪُ ﺇِ ْﺧ َﻮﺓٌ ﻓَ ِﻸُ ﱢﻣ ِﻪ ﺍﻟ ﱡﺴ ُﺪﺱُ ۚ◌ ِﻣﻦ ﺑَ ْﻌ ِﺪ َﻭ‬
َ‫ﷲَ َﻛﺎﻥ‬ ‫ﷲِ ۗ◌ ﺇِ ﱠﻥ ﱠ‬ ‫ﻳﻀﺔً ﱢﻣﻦَ ﱠ‬ َ ‫َﻭﺃَ ْﺑﻨَﺎ ُﺅ ُﻛ ْﻢ َﻻ ﺗَ ْﺪﺭُﻭﻥَ ﺃَﻳﱡﻬُ ْﻢ ﺃَ ْﻗ َﺮﺏُ ﻟَ ُﻜ ْﻢ ﻧَ ْﻔﻌًﺎ ۚ◌ ﻓَ ِﺮ‬
‫َﻋﻠِﻴ ًﻤﺎ َﺣ ِﻜﻴ ًﻤﺎ‬
4:11 The principles of the Islamic law of inheritance for children,
spouses, and near relatives are laid down in this verse. The precise
details have been worked out based on the Holy Prophets (pbuh)
practice and that of his Companions, and by interpretation and
analogy. Muslim jurists have collected a vast amount of learning on
this subject. Islam prescribes suitable shares for all near relatives in
the property of a deceased person. The law of inheritance aims at a
fair distribution of wealth and suitable chances of progress for all. To
give the property of a deceased to the first-born son only, to exclude
the females, or to disinherit elderly parents, has proved a veritable
curse for society, morally, socially, and economically.
The categories of sharers among whom an inheritance is to be divided
are twelve in number: four males and eight females. The categories for
males are father, paternal grandfather, husband, and brother of a
person having no children. The categories for females are daughter,
son’s daughter, mother, wife, sister, sister of a person having neither
parents nor children, paternal grandmother and maternal grandmother.
It is sometimes appropriate that the male takes a share double that of a

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female in his own category, because he has been made responsible for
the maintenance of the family (Rûh al-Ma‘ânî).
The share of daughters, in case there are two, is not expressly stated,
and at first sight the Arabic words in the text fauq al-Athnatain ‫ﻕ‬ َ ْ‫ﻓَﻮ‬
‫ ْﺍﺛﻨَﺘَﻴ ِْﻦ‬appear to mean “if they are more than two daughters.” However,
the use of the conjunction and the alternative in the next clause, “but if
they be all females more than two,” logically and clearly points to the
fact that the first clause must mean, “if they be all females (two or)
more than two. “Moreover, the share of two daughters can be
calculated from what has already been said in the beginning of the
verse about the ratio between the shares of the males and the females.
According to that ratio, a son receives as much as two daughters.
Thus, if there is one son and one daughter, the son will have two-
thirds. However, as the share of one son has been made equal to that
of “two daughters, “the latter, in case there is no son, will have two-
thirds, the same share as has been expressly fixed for three daughters.
Thus the very construction of the verse shows that if there are two
daughters and no son, then the two daughters, as in the case of three
daughters, will get two-thirds; and the share of two-thirds to which
“more than two” daughters are entitled remains the same even when
the daughters are only two.
A single daughter is entitled to one-half, as is made clear in verse 177
of this chapter, where two sisters are mentioned but they include more
than two. A saying of the Holy Prophet (pbuh) himself corroborates
the above. It is related that when a Companion of the Holy Prophet
(pbuh) named Sa‘d bin Rabia died in the Battle of Uhad leaving two
daughters and one widow, the widow of Sa‘d went to the Holy
Prophet (pbuh) and explained the situation. Then this verse was
revealed and the Holy Prophet (pbuh) called upon Sa‘d’s brother to
give two-thirds of Sa‘d’s property to his two daughters, one-eighth to
the widow and keep the rest for himself (Tirmidhî).

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The power of free testamentary disposition extends over only one-

third of the property, while the rest is distributed according to the rules
discussed. Additional shares cannot be left to any of the heirs included
in the scheme of distribution, as it will amount to upsetting the shares
and undue preference of one heir over another. All distribution takes
place after all debts including funeral expenses have been paid. It was
in compliance with this Qur’ânic injunction that the Holy Prophet
(pbuh) systematically ensured the payment of debts before bequests.
So strict was the Holy Prophet (pbuh) in these matters that he refused
to perform the funeral service of a person whose debts were likely to
remain unpaid if the inheritances were distributed.

‫ﻒ َﻣﺎ ﺗ ََﺮﻙَ ﺃَ ْﺯ َﻭﺍ ُﺟ ُﻜ ْﻢ ﺇِﻥ ﻟﱠ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻬ ﱠُﻦ َﻭﻟَ ٌﺪ ۚ◌ ﻓَﺈِﻥ َﻛﺎﻥَ ﻟَﻬ ﱠُﻦ َﻭﻟَ ٌﺪ ﻓَﻠَ ُﻜ ُﻢ‬ُ ْ‫َﻭﻟَ ُﻜ ْﻢ ﻧِﺼ‬
َ
‫ﺻﻴﻦَ ﺑِﻬَﺎ ﺃﻭْ َﺩ ْﻳ ٍﻦ ۚ◌ َﻭﻟَﻬ ﱠُﻦ ﺍﻟﺮﱡ ﺑُ ُﻊ ِﻣ ﱠﻤﺎ‬ ِ ‫ﺻﻴﱠ ٍﺔ ﻳُﻮ‬ ِ ‫ﺍﻟﺮﱡ ﺑُ ُﻊ ِﻣ ﱠﻤﺎ ﺗ ََﺮ ْﻛﻦَ ۚ◌ ِﻣﻦ ﺑَ ْﻌ ِﺪ َﻭ‬
‫ﺗ ََﺮ ْﻛﺘُ ْﻢ ﺇِﻥ ﻟﱠ ْﻢ ﻳَ ُﻜﻦ ﻟﱠ ُﻜ ْﻢ َﻭﻟَ ٌﺪ ۚ◌ ﻓَﺈِﻥ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ َﻭﻟَ ٌﺪ ﻓَﻠَﻬ ﱠُﻦ ﺍﻟﺜ ُﻤ ُﻦ ِﻣ ﱠﻤﺎ ﺗ ََﺮ ْﻛﺘُﻢ ۚ◌ ﱢﻣﻦ‬
‫ﱡ‬
◌ۗ ‫ﺻﻴ ﱠ ٍﺔ ﺗُﻮﺻُﻮﻥَ ﺑِﻬَﺎ ﺃَﻭْ َﺩ ْﻳ ٍﻦ‬ ِ ‫ﺑَ ْﻌ ِﺪ َﻭ‬
4:12 In the case when the deceased is survived by parents, the parents
first take their respective shares and the remainder goes to the
children. When the deceased leaves a husband or a wife, the spouse
takes his or her share first, as in the case of parents, and the remaining
portion goes to the children. If there are parents as well as a spouse
and children, the parents and spouse take their shares first.

ٌ‫ﺙ َﻛ َﻼﻟَﺔً ﺃَ ِﻭ ﺍ ْﻣ َﺮﺃَﺓ‬

ُ ‫ُﻮﺭ‬
َ ‫َﻭﺇِﻥ َﻛﺎﻥَ َﺭ ُﺟ ٌﻞ ﻳ‬
Kalâlah ً‫ َﻛ َﻼﻟَﺔ‬is a person who has no children, whether he has parents
or not. Ibn ‘Abbâs is reported to have explained this word as meaning
“one who does not leave offspring whether he leaves parents or not.”
‘Umar (rz) also is reported to have said that kalâlah is one who has no
children (Râghib). Kalâlah spoken of here is one who has no children
but has parents. The case of kalâlah who has neither children nor
parents is dealt with in the last verse (4:177) of this chapter.

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The words Ghair Mudzâr ‫ﻏﻴﺮﻣﻀﺎﺭ‬, “without being harmful,” mean

that equity and fair dealing should be observed in all matters so that
no persons interests are prejudiced. Thus, funeral expenses should be
reasonable, debts must be genuine, bequests should not be made that
would leave nothing for legal heirs, and the shares must be calculated
with fairness.

ِ َ‫ﺍﻟﻼﺗِﻲ ﻳَﺄْﺗِﻴﻦَ ْﺍﻟﻔ‬

◌ۖ ‫ﺎﺣ َﺸﺔَ ِﻣﻦ ﻧﱢ َﺴﺎﺋِ ُﻜ ْﻢ ﻓَﺎ ْﺳﺘَ ْﺸ ِﻬ ُﺪﻭﺍ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ ﺃَﺭْ ﺑَ َﻌﺔً ﱢﻣﻨ ُﻜ ْﻢ‬ ‫َﻭ ﱠ‬
4:15 This verse again aims at protecting women’s rights against harsh
treatment by men. Women were sometimes subjected to ill-treatment
for minor faults, or simply because they were not found pleasing by
their husbands. In order to safeguard women from false charges, four
eyewitnesses are required to pronounce them guilty of immoral
conduct (see also 24:4). The use of the word minkum ‫ ﱢﻣﻨ ُﻜ ْﻢ‬signifies that
the four witnesses are to be among those respected in society. The
ْ
women referred to in this verse are those guilty of Fâhishah َ‫ﺍﻟﻔَﺎ ِﺣ َﺸﺔ‬,
which is anything that is grossly immodest, lewd, abominable in word
or deed, manifests improper conduct, flagrantly indecent (including
but not limited to adultery or fornication), or anything that exceeds the
boundaries of decency (Tâj, Lisân, Lane). To maintain peace in
society, women found guilty are to be confined to their houses. The
purpose of confinement is to protect them from physical excesses by
men and to prevent them from mixing with other women. The
confinement is until they are married (in case they were unmarried), or
until they amend themselves and seek forgiveness from Allâh, as the
words “Allâh makes for them a way out” and the verses which follow
(4:16-17) suggest.

‫ﺍﻥ ﻳَﺄْﺗِﻴَﺎﻧِﻬَﺎ ِﻣﻨ ُﻜ ْﻢ ﻓَﺂ ُﺫﻭﻫُ َﻤﺎ‬

ِ ‫َﻭﺍﻟﻠﱠ َﺬ‬
4:16 The crime spoken of in this verse is the same as that in the
previous verse; it refers to those who are guilty of clear immoral
conduct - ighlâm -homosexual relations. The form of punishment has

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been left to the discretion of society; however, it expressly excludes

the punishment of death, which would make it impossible for the
offenders to repent in the future, as stated in the verse.

ٍ ‫ﷲِ ﻟِﻠﱠ ِﺬﻳﻦَ ﻳَ ْﻌ َﻤﻠُﻮﻥَ ﺍﻟﺴﱡﻮ َء ﺑِ َﺠﻬَﺎﻟَ ٍﺔ ﺛُ ﱠﻢ ﻳَﺘُﻮﺑُﻮﻥَ ِﻣﻦ ﻗَ ِﺮﻳ‬

‫ﺐ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺍﻟﺘﱠﻮْ ﺑَﺔُ َﻋﻠَﻰ ﱠ‬
‫ﻓَﺄُﻭﻟَ ٰـﺌِﻚَ ﻳَﺘُﻮﺏُ ﱠ‬
◌ۗ ‫ﷲُ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬
ٍ ‫“ ِﻣﻦ ﻗَ ِﺮﻳ‬soon after” denotes
4:17 In this context the word min Qarîb ‫ﺐ‬
the time before the approach of death.

‫ﻀﻠُﻮﻫُ ﱠﻦ‬ ُ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﻳَ ِﺤﻞﱡ ﻟَ ُﻜ ْﻢ ﺃَﻥ ﺗ َِﺮﺛُﻮﺍ ﺍﻟﻨﱢ َﺴﺎ َء ﻛَﺮْ ﻫًﺎ ۖ◌ َﻭ َﻻ ﺗَ ْﻌ‬
‫َﺎﺷﺮُﻭﻫُ ﱠﻦ‬ ِ َ‫ْﺾ َﻣﺎ ﺁﺗَ ْﻴﺘُ ُﻤﻮﻫُ ﱠﻦ ﺇِ ﱠﻻ ﺃَﻥ ﻳَﺄْﺗِﻴﻦَ ﺑِﻔ‬
ِ ‫ﺎﺣ َﺸ ٍﺔ ﱡﻣﺒَﻴﱢﻨَ ٍﺔ ۚ◌ َﻭﻋ‬ ِ ‫ﻟِﺘ َْﺬﻫَﺒُﻮﺍ ﺑِﺒَﻌ‬
ِ ‫ﺑِ ْﺎﻟ َﻤ ْﻌﺮ‬
‫ُﻭﻑ ۚ◌ ﻓَﺈِﻥ َﻛ ِﺮ ْﻫﺘُ ُﻤﻮﻫُ ﱠﻦ ﻓَ َﻌ َﺴ ٰﻰ ﺃَﻥ ﺗَ ْﻜ َﺮﻫُﻮﺍ َﺷ ْﻴﺌًﺎ َﻭﻳَﺠْ َﻌ َﻞ ﱠ‬
‫ﷲُ ﻓِﻴ ِﻪ ﺧَ ْﻴﺮًﺍ‬
‫َﻛﺜِﻴﺮًﺍ‬
4:19 To treat women as inherited property is an abominable practice
still existing in different guises in many societies. The relatives of the
deceased husband of a widow may perhaps prevent her from taking
another husband, force her to marry someone from among themselves,
or marry her to another against her will (Bukhârî 4/6). They may
sometimes take away her property by force and deprive her of her
right of inheritance. In other cases, a man may treat his wife harshly
without divorcing her, because he hopes to obtain her property after
her death; or he compels her by ill-treatment to obtain “separation”
(khul‘a ‫ ُﺧﻠﻊ‬divorce at the demand of the wife) from him by
surrendering the whole or a part of her dower or of her other property.
The Qur’ânic injunctions in this verse in this regard are clear and need
no further interpretation.
The phrase Fâhishat mubayyanah ‫ ﻓَﺎ ِﺣ َﺸ ٍﺔ ﱡﻣﺒَﻴﱢﻨَ ٍﺔ‬meaning “except that
they commit flagrant indecency,” indicates two things: first, the
relatives of the deceased cannot prevent the widow from contracting a
new marriage, unless the widow engages in severely immoral

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conduct; second, if the wife seeks separation (khul‘a - divorce at the

demand of the wife), the husband cannot prevent her from doing so.
This permission is immediately followed by the injunction ‘Âshirû-
hunna bil-Ma‘rûf ‫ُﻭﻑ‬ ِ ‫ﻋَﺎ ِﺷﺮُﻭﻫ ﱠُﻦ ﺑِ ْﺎﻟ َﻤ ْﻌﺮ‬, “consort with them in peace”.
‘Âshirû ‫ ﻋَﺎ ِﺷﺮُﻭ‬is from ‘ashara ‫ ﻋَﺎ ِﺷﺮ‬meaning to consort, live in a
cultivated way, or be peaceful. ‘Ashîratun ‫ ﻋﺸﻴﺮﺓ‬is kinsfolk. Ma‘rûf
ِ ‫ َﻣ ْﻌﺮ‬means befitting, good, fair, kind, or learned. Its opposite is
‫ُﻭﻑ‬
munkar ‫ ُﻣﻨﻜﺮ‬. In the words that follow, “If you dislike them,” Allâh
Himself argues and pleads for women and makes a recommendation
with the words, “It may be that Allâh has placed a good deal of good
in them (what you do not know)”.

ُ‫ﺝ َﻭﺁﺗَ ْﻴﺘُ ْﻢ ﺇِﺣْ ﺪَﺍﻫُ ﱠﻦ ﻗِﻨﻄَﺎﺭًﺍ ﻓَ َﻼ ﺗَﺄْ ُﺧ ُﺬﻭﺍ ِﻣ ْﻨﻪ‬ ٍ ْ‫ﺝ ﱠﻣ َﻜﺎﻥَ ﺯَ ﻭ‬ َ ‫َﻭﺇِ ْﻥ ﺃَ َﺭﺩﺗﱡ ُﻢ ﺍ ْﺳﺘِ ْﺒﺪ‬
ٍ ْ‫َﺍﻝ ﺯَ ﻭ‬
‫َﺷ ْﻴﺌًﺎ ۚ◌ ﺃَﺗَﺄْ ُﺧ ُﺬﻭﻧَﻪُ ﺑُ ْﻬﺘَﺎﻧًﺎ َﻭﺇِ ْﺛ ًﻤﺎ ﱡﻣﺒِﻴﻨًﺎ‬
4:20 The phrase “if you still desire to take one wife in place of
another” signifies divorcing the first and marrying another against the
recommendation given by Allâh in the preceding verse.

ْ َ‫ْﺾ َﻭﺃ‬
‫ﺧَﺬﻥَ ِﻣﻨ ُﻜﻢ ﱢﻣﻴﺜَﺎﻗًﺎ َﻏﻠِﻴﻈًﺎ‬ ٍ ‫ﻀ ُﻜ ْﻢ ﺇِﻟَ ٰﻰ ﺑَﻌ‬ َ ‫َﻭ َﻛ ْﻴﻒَ ﺗَﺄْ ُﺧ ُﺬﻭﻧَﻪُ َﻭﻗَ ْﺪ ﺃَ ْﻓ‬
ُ ‫ﻀ ٰﻰ ﺑَ ْﻌ‬
4:21 The marriage is called a covenant and a contract between the
husband and the wife – (‫) ﱢﻣﻴﺜَﺎﻗًﺎ َﻏﻠِﻴﻈًﺎ‬. There can be no agreement or no
covenant unless both parties give their free consent to it.

ْ ‫ﺣُﺮﱢ َﻣ‬
‫ﺖ َﻋﻠَ ْﻴ ُﻜ ْﻢ‬
4:23 this list of prohibited degrees agrees with what is usually
accepted among civilized nations, barring minor details, and is in
harmony with the Mosaic laws and human nature. The Holy Prophet
(pbuh) is reported to have said that the marriage relations with foster-
mothers, who gave breast-feeding, are forbidden to the same extent as
those within a prohibited degree of relationship of the real mother.

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The bar against two sisters in marriage at the same time also applies to
an aunt and her daughter.

◌ۖ ‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ‬
ْ ‫َﺎﺕ ِﻣﻦَ ﺍﻟﻨﱢ َﺴﺎ ِء ﺇِ ﱠﻻ َﻣﺎ َﻣﻠَ َﻜ‬
ُ ‫ﺼﻨ‬َ ْ‫َﻭ ْﺍﻟ ُﻤﺤ‬
4:24 Muhsinât ‫َﺎﺕ‬ ُ ‫ﺼﻨ‬
َ ْ‫ ُﻣﺤ‬is in the plural form and is derived from the
root hasuna meaning “a place was inaccessible” or “the woman was
married.”Ihsân means fortifying a place or marrying. Muhsinât
ُ ‫ﺼﻨ‬
‫َﺎﺕ‬ َ ْ‫ ُﻣﺤ‬are married women (Lisân). Islam recognizes only Ihsân as
permanent marriage. All other conjugal relations that are outside
Ihsân are denounced as Musâfihîn ‫ ُﻣﺴﺎﻓﻬﻴﻦ‬- “giving oneself to
debauchery and fornication.” Ihsân ‫ ﺇﺣﺴﺎﻥ‬gives rise to certain rights
and obligations for women, which are established for life, but such
rights and obligations do not arise in musâfihât ‫ ُﻣﺴﺎﻓﻬﺎﺕ‬and mutt‘a ‫ﻣﺘٌﻊ‬
(temporary marriage).
Muhsinât ‫َﺎﺕ‬ُ ‫ﺼﻨ‬
َ ْ‫( ُﻣﺤ‬married women) refers to all women who are in
wedlock and whose marriage was performed according to the rules of
any religion, society, or system. Islam acknowledges their marriage
and thus prohibits another marriage of such women before the
dissolution of the previous marriage. An exception is made to this rule
by allowing marriage to female prisoners of war. By the expression
Mâ malakat îmân-u-kum ‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ‬
ْ ‫ َﻣﺎ َﻣﻠَ َﻜ‬- “whom your right hand
possesses,” are meant female prisoners of war. Islam does not allow
women to be taken and kept as prisoners. To protect captive women
separated from their relatives socially and morally, marrying them is
made lawful, even though their former husbands might not have
divorced them formally. In such cases, formal hostility dissolves civil
ties. However, it is wrong to suppose that permission is given here to
have conjugal relations outside of marriage with war captives. There
is not a single verse in the Holy Qur’ân or any instance in the life of
Holy Prophet (pbuh) that sanctions concubines. The Holy Prophet
(pbuh) is reported to have said, “The man shall have a double reward,
who has a slave woman and he educates her in the best manner and

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gives her the best training, then he sets her free and marries her”
(Bukhârî 3:31). Moreover, marriage cannot be performed without the
consent of the female prisoners of war and until a waiting period of
three months has passed (istibra). Neither does it mean that such war
captives are assigned to anyone or given as property. All captives in
war belong to the community (the term “your” property is in that
sense alone), and their captive condition is accidental and redeemable.
Râzî holds the view that the expression mâ malakat imân-u-kum ‫َﻣﺎ‬
‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ‬
ْ ‫“ َﻣﻠَ َﻜ‬whom your right hand possesses,” includes those women
who are rightfully “possessed” through wedlock.

ِ ْ‫َﻭﺃُ ِﺣ ﱠﻞ ﻟَ ُﻜﻢ ﱠﻣﺎ َﻭ َﺭﺍ َء َ ٰﺫﻟِ ُﻜ ْﻢ ﺃَﻥ ﺗَ ْﺒﺘَ ُﻐﻮﺍ ﺑِﺄ َ ْﻣ َﻮﺍﻟِ ُﻜﻢ ﱡﻣﺤ‬
‫ﺼﻨِﻴﻦَ َﻏ ْﻴ َﺮ ُﻣ َﺴﺎﻓِ ِﺤﻴﻦَ ۚ◌ ﻓَ َﻤﺎ‬
◌ۚ ً‫ﻳﻀﺔ‬ َ ‫ﺍ ْﺳﺘَ ْﻤﺘَ ْﻌﺘُﻢ ﺑِ ِﻪ ِﻣ ْﻨﻬ ﱠُﻦ ﻓَﺂﺗُﻮﻫُ ﱠﻦ ﺃُﺟ‬
َ ‫ُﻮﺭﻫُ ﱠﻦ ﻓَ ِﺮ‬
Istimta‘tum ‫ﺳﺘَ ْﻤﺘَ ْﻌﺘُﻢ‬ ْ ‫ ﺍ‬means “he benefited temporarily,” but it also
means, “He benefited for a long time” (Lisân). It must be noted that
whenever the noun tamatt‘u ‫ ﺗﻤﺘٌﻊ‬is used to denote temporary
connection with a woman it is followed by the proposition ba BI put
before a pronoun, which is clearly not the case in the above example.
Here the preposition min ‫ ﻣﻦ‬comes before the pronoun hunna ‫ﻫ ٌُﻦ‬, thus
referring to the permanent conjugal relationship as in marriage. While
explaining the words istimt‘a ‫ﺇﺳﺘﻤﻌﺖ‬,“the benefits you draw from them
temporarily or permanently,” Lisân al-‘Arab quotes Zajjâj as saying,
“While interpreting this verse some people have made a great blunder
owing to their ignorance of the Arabic language. They have inferred
from it the legality of mutt‘a ‫ ُﻣﺘٌﻊ‬, the temporary marriage, which by the
consensus of Muslim theologians has been declared to be unlawful.
Here the words simply mean marriage performed in accordance with
the conditions mentioned above.” Mutt‘a was expressly prohibited by
the Holy Prophet (pbuh) in the Battle of Khaibar and again clearly
denounced at the time of the fall of Makkah (Bukhârî).

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َ‫ﺕ ِﻣﻦ‬ َ ْ‫ﻒ َﻣﺎ َﻋﻠَﻰ ْﺍﻟ ُﻤﺤ‬

ِ ‫ﺼﻨَﺎ‬ ُ ْ‫ﺎﺣ َﺸ ٍﺔ ﻓَ َﻌﻠَ ْﻴ ِﻬ ﱠﻦ ﻧِﺼ‬ ِ ْ‫ﻓَﺈ ِ َﺫﺍ ﺃُﺣ‬
ِ َ‫ﺼ ﱠﻦ ﻓَﺈ ِ ْﻥ ﺃَﺗَ ْﻴﻦَ ﺑِﻔ‬
◌ۚ ‫ﺏ‬ ِ ‫ْﺍﻟ َﻌ َﺬﺍ‬
4:25 “Half of that punishment prescribed for free women” ( ُ‫ﻓَ َﻌﻠَ ْﻴ ِﻬ ﱠﻦ ﻧِﺼْ ﻒ‬
‫ﺕ‬
ِ ‫ﺼﻨَﺎ‬ َ ْ‫ ) َﻣﺎ َﻋﻠَﻰ ْﺍﻟ ُﻤﺤ‬can only mean that there is no death punishment for
adultery, as the death punishment cannot be halved. This command is
cited by some opponents of Islam as being harsh and inhuman.
However, upon looking more closely at this injunction it becomes
evident that the Holy Qur’ân through this verse abolishes capital
punishment for adultery, such as stoning to death, practiced by pagan
Arabs, the Jews at the time of the Holy Prophet (pbuh), and even
today in some societies. This injunction, like the injunction in verse
24:2, aims at preventing any punishment that may lead to death. In
connection with verse 24:4, it also aims at protecting women from
cruelty at the hands of the men, because the conditions, including four
respected eyewitnesses, that must be fulfilled to warrant such a
punishment are very hard to meet. The final words of this verse, َ‫ﷲ‬ ‫ﺇِ ﱠﻥ ﱠ‬
‫ َﻛﺎﻥَ َﻋﻠِﻴ ًﻤﺎ َﺣ ِﻜﻴ ًﻤﺎ‬- “Allâh is indeed a Great Protector and full of Great
Mercy” and the verse that follows (4:26-28) make clear the purpose
behind this injunction: we read, “Allâh desires to turn to you with
mercy,” a statement repeated again in the next verse (4:27), and (4:28)
“Allâh desires that He should lighten you from your burdens.”

َ ُ‫ﷲُ ﻟِﻴُﺒَﻴﱢﻦَ ﻟَ ُﻜ ْﻢ َﻭﻳَ ْﻬ ِﺪﻳَ ُﻜ ْﻢ ُﺳﻨَﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِ ُﻜ ْﻢ َﻭﻳَﺘ‬
‫ﻮﺏ َﻋﻠَ ْﻴ ُﻜ ْﻢ‬ ‫ﻳ ُِﺮﻳ ُﺪ ﱠ‬
4:26 In this verse, three reasons for the injunctions mentioned in the
foregoing verses are given. First, without the law having been
explained fully, the need would have remained unfulfilled and a
human being would have led an ungoverned life. Second, the
revelation is not new: it has already guided people to enable them to
gain access to Allâh and nearness to Him. Third, the injunctions can
be laid down and fitly defined only by One Who is possessed of
extensive knowledge and Who is Wise and full of Mercy.

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‫ﺿ ِﻌﻴﻔًﺎ‬ ُ ‫ﺍﻹﻧ َﺴ‬

َ ‫ﺎﻥ‬ َ ِ‫ﷲُ ﺃَﻥ ﻳُﺨَ ﻔﱢﻒَ ﻋَﻨ ُﻜ ْﻢ ۚ◌ َﻭ ُﺧﻠ‬
ِْ ‫ﻖ‬ ‫ﻳ ُِﺮﻳ ُﺪ ﱠ‬
4:28 Another reason behind the revelation of the law is that a human
being is weak by nature. By himself, he is unable to determine the
ways of spiritual advancement; without Divine Guidance, he cannot
devise functioning family laws and determine a workable framework
of social relationships for his own advantage and advancement. Allâh
does not seek to entrust a human being with a task that he cannot
accomplish. The human weakness to which the verse refers does not
signify that he cannot act in accordance with the law, but that he
cannot make the law by himself. This was a burden that Allâh made
light for humankinds well-being.

ِ َ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗَﺄْ ُﻛﻠُﻮﺍ ﺃَ ْﻣ َﻮﺍﻟَ ُﻜﻢ ﺑَ ْﻴﻨَ ُﻜﻢ ﺑِ ْﺎﻟﺒ‬
َ ‫ﺎﻁ ِﻞ ﺇِ ﱠﻻ ﺃَﻥ ﺗَ ُﻜﻮﻥَ ﺗِ َﺠ‬
‫ﺎﺭﺓً ﻋَﻦ‬
‫ﺍﺽ ﱢﻣﻨ ُﻜ ْﻢ‬
ٍ ‫ﺗ ََﺮ‬
4:29 In the first part of the verse, all illegal methods of acquiring
wealth are forbidden. All the property we hold—whether it is in our
name or belongs to the nation or to people over whom we have
custodianship—is in trust, and to waste it is wrong. We must also
guard women and orphans rights concerning their property. The
expression “rather it be a trade based on mutual free consent” does
not mean that the dilapidation of the property by unlawful means can
be made lawful by mutual consent. It simply means that we are
encouraged to increase property not by unlawful means, but by trade.
In all lawful transactions, mutual consent of the parties concerned is
also necessary. The word illa ‫ ﺇِ ﱠﻻ‬also means “not even” (Qâmûs,
Mughnî).

‫َﻭ َﻛﺎﻥَ َ ٰﺫﻟِﻚَ َﻋﻠَﻰ ﱠ‬

‫ﷲِ ﻳَ ِﺴﻴﺮًﺍ‬
4:30 “It is ever easy for Him” to cast aggressors and the wrongdoers
into fire. This is an expression of His Attribute of being al-Ghanî, or
“absolute and independent in His judgment.” Moreover, it shows that

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His Attribute of Compassion and Mercy will not prevent people from
going to hell, nor make it hard from Him to throw such aggressors
into the fire.

ً ‫ﺇِﻥ ﺗَﺠْ ﺘَﻨِﺒُﻮﺍ َﻛﺒَﺎﺋِ َﺮ َﻣﺎ ﺗُ ْﻨﻬَﻮْ ﻥَ َﻋ ْﻨﻪُ ﻧُ َﻜﻔﱢﺮْ ﻋَﻨ ُﻜ ْﻢ َﺳﻴﱢﺌَﺎﺗِ ُﻜ ْﻢ َﻭﻧُ ْﺪ ِﺧ ْﻠ ُﻜﻢ ﱡﻣ ْﺪ‬
‫ﺧَﻼ َﻛ ِﺮﻳ ًﻤﺎ‬
4:31 This verse deals with the subject of ethics. One evil deed leads to
committing another, until the evil deeds reach a point at which they
become significant. For example, entertaining the idea or actually
considering committing a theft is already a sin; and setting out with
the intent to do it is yet another, until the theft itself is committed.
There is no distinct classification of a major sin and a minor sin in the
Qur’ân. The lists of grievous sins as given in some Books of Hadîth
do not encompass all sins, nor did the compilers of such books ever
mean to do so. They serve the purpose of mentioning specific sins
with reference to certain environmental circumstances and particular
situations. Ibn Qayyam, who occupies an exalted position among the
Muslim scholars, has discussed the topic at length in his book Madârij
al-Sâlihîn. In short, the major sins are the infringements of the
prohibitions laid down in the Holy Qur’ân by Allâh, and the minor
sins are the evil deeds leading to the last stage (infringement) of a
prohibition. This verse is interpreted as saying that if a person
restrains himself from committing the final evil deed, he will be
forgiven for all the preliminaries. It also conveys the idea that if we
avoid doing things, the renunciation of which seems hard to us, we
will eventually be able to rid ourselves of evil inclinations and ideas.
The expression mud´khal ‫ ﱡﻣ ْﺪﺧَﻞ‬denotes “place and manner of entering”
(Râzî).

‫َﺼﻴﺐٌ ﱢﻣ ﱠﻤﺎ‬ ِ ‫ْﺾ ۚ◌ ﻟﱢﻠﺮﱢ َﺟ‬

ِ ‫ﺎﻝ ﻧ‬ ٍ ‫ْﻀ ُﻜ ْﻢ َﻋﻠَ ٰﻰ ﺑَﻌ‬ ‫َﻭ َﻻ ﺗَﺘَ َﻤﻨﱠﻮْ ﺍ َﻣﺎ ﻓَﻀ َﱠﻞ ﱠ‬
َ ‫ﷲُ ﺑِ ِﻪ ﺑَﻌ‬
◌ۗ ‫ﷲَ ِﻣﻦ ﻓَﻀْ ﻠِ ِﻪ‬‫ﺼﻴﺐٌ ﱢﻣ ﱠﻤﺎ ﺍ ْﻛﺘَ َﺴ ْﺒﻦَ ۚ◌ َﻭﺍﺳْﺄَﻟُﻮﺍ ﱠ‬ِ َ‫ﺍ ْﻛﺘَ َﺴﺒُﻮﺍ ۖ◌ َﻭﻟِﻠﻨﱢ َﺴﺎ ِء ﻧ‬

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4:32 The expression “And do not covet the favours, which Allâh has
bestowed on some of you to excel others” ( ‫ﻀ ُﻜ ْﻢ‬ ‫ﻀ َﻞ ﱠ‬
َ ‫ﷲُ ﺑِ ِﻪ ﺑَ ْﻌ‬ ‫َﻭ َﻻ ﺗَﺘَ َﻤﻨﱠﻮْ ﺍ َﻣﺎ ﻓَ ﱠ‬
‫ْﺾ‬
ٍ ‫ﻌ‬َ ‫ﺑ‬ ‫ﻰ‬
ٰ َ ‫ﻠ‬‫ﻋ‬َ ) means that we should not pray that Allâh may give us
exactly what others have been granted. We constantly receive gifts
and rewards from Allâh; some people appear more favoured than
others. This may seem unjust, but we are assured that the All-Mighty
(al-‘Azîz) Lord bestows His reward according to His scheme.
According to His right Judgment, people receive what they earn. So
we are recommended to go on praying to Allâh, asking for His bounty
and grace, and we should try our utmost to use the resources and
capabilities that He has bestowed on us. However, we should not pray
that Allâh might give us the things that are against His Wisdom and
Attributes, or the very same things that another person possesses.
While praying one should not keep in view any particular favoured
person, wishing that Allâh might make one like that particular person.
ِ َ‫ﻟﱢﻠ ﱢﺮ َﺟﺎ ِﻝ ﻧ‬, “Men shall have the share of the
The phrase ‫ﺼﻴﺐٌ ﱢﻣ ﱠﻤﺎ ﺍ ْﻛﺘَ َﺴﺒُﻮﺍ‬
fruit of their labour, and for women is the share of the fruit of their
labour,” contains the key to individual and collective progress. The
words also reveal the equality of men and women so far as their work
and reward are concerned.

‫ْﺾ َﻭﺑِ َﻤﺎ ﺃَﻧﻔَﻘُﻮﺍ‬

ٍ ‫ْﻀﻬُ ْﻢ َﻋﻠَ ٰﻰ ﺑَﻌ‬ ‫ﺍﻟﺮﱢ َﺟﺎ ُﻝ ﻗَ ﱠﻮﺍ ُﻣﻮﻥَ َﻋﻠَﻰ ﺍﻟﻨﱢ َﺴﺎ ِء ﺑِ َﻤﺎ ﻓَﻀ َﱠﻞ ﱠ‬
َ ‫ﷲُ ﺑَﻌ‬
◌ۚ ‫ِﻣ ْﻦ ﺃَ ْﻣ َﻮﺍﻟِ ِﻬ ْﻢ‬
4:34 This verse lays down a big responsibility of maintaining and
sustaining women and provides guidelines in case of family disputes.
Qawwâmûn َ‫ ﻗَﻮﱠﺍ ُﻣﻮﻥ‬is derived from qâma ‫ ﻗﺎ َﻡ‬and means one who
manages affairs well; who sets things right; who stands firm in
another’s business; who protects his or her interest and looks after his
or her affairs; or a maintainer or a sustainer (Lisân, Tâj). Thus, the
word combines the concept of physical maintenance with that of
moral and financial responsibility. Qawwâmûn َ‫ ﻗَﻮﱠﺍ ُﻣﻮﻥ‬is an intensive
form of, and thus more comprehensive than qâ’im ‫ﻗﺎﺋﻢ‬. The verse

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describes the responsibilities of men in a family, as embedded in the

word qawwâm ‫ﻗﻮﺍﻡ‬.

‫ﺎﺟ ِﻊ‬
ِ ‫ﻀ‬َ ‫ﺍﻟﻼﺗِﻲ ﺗَﺨَ ﺎﻓُﻮﻥَ ﻧُ ُﺸﻮﺯَ ﻫُ ﱠﻦ ﻓَ ِﻌﻈُﻮﻫُ ﱠﻦ َﻭﺍ ْﻫ ُﺠﺮُﻭﻫُ ﱠﻦ ﻓِﻲ ْﺍﻟ َﻤ‬ ‫َﻭ ﱠ‬
ً ِ‫َﻭﺍﺿْ ِﺮﺑُﻮﻫُ ﱠﻦ ۖ◌ ﻓَﺈ ِ ْﻥ ﺃَﻁَ ْﻌﻨَ ُﻜ ْﻢ ﻓَ َﻼ ﺗَ ْﺒ ُﻐﻮﺍ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ َﺳﺒ‬
◌ۗ ‫ﻴﻼ‬
Nashûz ‫ ﻧُ ُﺸﻮﺯ‬means, disobedience, rebellion, ill will, deliberate bad
behaviour, and desertion, rising against someone, resisting, or hating
(Tâj, Qâmûs). Abû Hayyân explains it as moving out of the married
couple’s home against the wishes of the husband (Bahr al-Muhît). It
also includes what is now frequently described as “mental cruelty, and
persistent breach of marital obligations.” In such a situation, three
steps are mentioned that can be taken in the following order: verbal
advice and admonition, temporary suspension of conjugal relations,
and, lastly, some other kind of symbolic punishment.
Inflicting physical punishment on women was sadly common in many
societies, and, unfortunately, some men derive the legitimacy of
punishing their wives from the word Adzribû ‫ ﺍﺿْ ِﺮﺑُﻮ‬stated in this
verse. Adzribû ‫ ﺍﺿْ ِﺮﺑُﻮ‬is derived from dzaraba ‫ﺏ‬ َ ‫ﺿ َﺮ‬, a word with a
great variety of meanings and interpretations in the Arabic language
and in the Holy Qur’ân. Such meanings include to heal, strike, put
forward an example, put forth a parable, make a journey, move away,
travel, mix, cover, impose, prevent, or take something away. This
word has been used in the Holy Qur’ân fifty-eight times with different
meanings (cf. 30:28; 43:5; 2:273; 2:60; 2:61;18:11;57:13). Thus,
adzribû‫ ﺍﺿْ ِﺮﺑُﻮ‬does not mean here to strike physically and it certainly
does not mean to inflict physical punishment on women. Meanings
such as “take something away” or “put forth an example”
(symbolically) can be used as the translation of this word here. The
Holy Prophet (pbuh) is reported to have said, “You will not find these
men as the best among you who punish their wives” (Dâ’ûd 12/42).
Also, He rhetorically asked, “Could any of you beat his wife and then
lie with her in the evening?” (Bukhârî). Ibn ‘Abbâs says the most

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extreme punishment may be with a toothbrush or something lighter

than this (Bahr al-Muhît). Therefore, the last resort of punishment
must be symbolic. According to Imâm Shaf‘î, it is preferable not to
resort to chastisement of one’s wife (Râzî).
The measures mentioned in the verse are not to remain in force for an
indefinite period: wives are not to be left “like a thing suspended” (cf.
4:129). Four months, according to the Holy Qur’ân, is the utmost limit
for abstention from conjugal relations. If all this fails, counsel is
recommended in the next verse. This may allow family disputes to be
settled without undesirable publicity or the formal procedures of the
law courts. The arbiters for each family are in theory acquainted with
the cause(s) of the difference and the characters of both parties. It is
also often easier for both spouses to present their cases to a third party
and for the arbiters to effect a real reconciliation. If all hopes of
reconciliation fail, a divorce or khul‘a ‫ ُﺧﻠﻊ‬is allowed as a last resort.

‫ﻕ ﺑَ ْﻴﻨِ ِﻬ َﻤﺎ ﻓَﺎ ْﺑ َﻌﺜُﻮﺍ َﺣ َﻜ ًﻤﺎ ﱢﻣ ْﻦ ﺃَ ْﻫﻠِ ِﻪ َﻭ َﺣ َﻜ ًﻤﺎ ﱢﻣ ْﻦ ﺃَ ْﻫﻠِﻬَﺎ ﺇِﻥ ﻳ ُِﺮﻳﺪَﺍ‬
َ ‫َﻭﺇِ ْﻥ ِﺧ ْﻔﺘُ ْﻢ ِﺷﻘَﺎ‬
◌ۗ ‫ﷲُ ﺑَ ْﻴﻨَﻬُ َﻤﺎ‬‫ﻖ ﱠ‬ ِ ‫ﺇِﺻْ َﻼﺣًﺎ ﻳ َُﻮﻓﱢ‬
4:35 Ahl-i-hâ ‫“ ﺃَ ْﻫﻠِﻬَﺎ‬the companion by your side” can be a wife or
husband, intimate friend, associate, travel companion, partner in a
trade, co-worker, or immediate neighbour. The words mâ malakat
imân-u-kum ‫“ ﻣﺎ ﻣﻠﻜﺖ ﺇﻳﻤﺎﻧﻜﻢ‬whom your right hands possess,” are those
women who are rightfully “possessed” through wedlock. The
expression may also refer to anyone who has no civil rights, to
servants or subordinates, war captives, the mentally handicapped, or
animals (Bahr al-Muhît, Râzî).

َ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺒْﺨَ ﻠُﻮﻥَ َﻭﻳَﺄْ ُﻣﺮُﻭﻥَ ﺍﻟﻨﱠ‬

‫ﺎﺱ ﺑِ ْﺎﻟﺒ ُْﺨ ِﻞ َﻭﻳَ ْﻜﺘُ ُﻤﻮﻥَ َﻣﺎ ﺁﺗَﺎﻫُ ُﻢ ﱠ‬
‫ﷲُ ِﻣﻦ ﻓَﻀْ ﻠِ ِﻪ‬
4:37 Some are miserly to the point that they will not even spend their
wealth on themselves, let alone spend it for the needs or benefits of
the poor. They conceal the bounties Allâh has bestowed on them. The

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Holy Qur’ân says, “Acknowledge the bounty of your Lord in words

and deeds” (93:11). The Holy Prophet (pbuh) is reported to have said,
“When Allâh bestows a favour on any of His servants, He also likes
that the people should see the signs of His bounty on him” (Bahr). The
gifts that have been given to such a servant are his wealth, position,
talent, time, and knowledge blessed by his Lord.

◌ۗ ‫ﺎ¶ِ َﻭ َﻻ ﺑِ ْﺎﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ‬‫ﺎﺱ َﻭ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ﱠ‬ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳُﻨﻔِﻘُﻮﻥَ ﺃَ ْﻣ َﻮﺍﻟَﻬُ ْﻢ ِﺭﺋَﺎ َء ﺍﻟﻨﱠ‬
ُ َ‫َﻭ َﻣﻦ ﻳَ ُﻜ ِﻦ ﺍﻟ ﱠﺸ ْﻴﻄ‬
‫ﺎﻥ ﻟَﻪُ ﻗَ ِﺮﻳﻨًﺎ ﻓَ َﺴﺎ َء ﻗَ ِﺮﻳﻨًﺎ‬
4:38 Qarînan ‫ ﻗَ ِﺮﻳﻨًﺎ‬means companions or friends. Here the “satan” is
their accompanying friend.

َ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗَ ْﻘ َﺮﺑُﻮﺍ ﺍﻟﺼ َﱠﻼﺓَ َﻭﺃَﻧﺘُ ْﻢ ُﺳ َﻜﺎ َﺭ ٰﻯ َﺣﺘ ﱠ ٰﻰ ﺗَ ْﻌﻠَ ُﻤﻮﺍ َﻣﺎ ﺗَﻘُﻮﻟُﻮﻥ‬
◌ۚ ‫ﻴﻞ َﺣﺘ ﱠ ٰﻰ ﺗَ ْﻐﺘ َِﺴﻠُﻮﺍ‬
ٍ ِ‫َﻭ َﻻ ُﺟﻨُﺒًﺎ ﺇِ ﱠﻻ ﻋَﺎﺑِ ِﺮﻱ َﺳﺒ‬
‫ﺿ ٰﻰ ﺃَﻭْ َﻋﻠَ ٰﻰ َﺳﻔَ ٍﺮ ﺃَﻭْ َﺟﺎ َء ﺃَ َﺣ ٌﺪ ﱢﻣﻨ ُﻜﻢ ﱢﻣﻦَ ْﺍﻟﻐَﺎﺋِ ِﻂ ﺃَﻭْ َﻻ َﻣ ْﺴﺘُ ُﻢ‬َ ْ‫َﻭﺇِﻥ ُﻛﻨﺘُﻢ ﱠﻣﺮ‬
◌ۗ ‫ﺻ ِﻌﻴﺪًﺍ ﻁَﻴﱢﺒًﺎ ﻓَﺎ ْﻣ َﺴﺤُﻮﺍ ﺑِ ُﻮﺟُﻮ ِﻫ ُﻜ ْﻢ َﻭﺃَ ْﻳ ِﺪﻳ ُﻜ ْﻢ‬
َ ‫ﺍﻟﻨﱢ َﺴﺎ َء ﻓَﻠَ ْﻢ ﺗ َِﺠ ُﺪﻭﺍ َﻣﺎ ًء ﻓَﺘَﻴَ ﱠﻤ ُﻤﻮﺍ‬
‫ﷲَ َﻛﺎﻥَ َﻋﻔُ ًّﻮﺍ َﻏﻔُﻮﺭًﺍ‬ ‫ﺇِ ﱠﻥ ﱠ‬
4:43 Salât َ‫ ﺍﻟﺼ َﱠﻼﺓ‬here may mean the prescribed Prayer, the place of
Prayer, or a mosque. Prayer cannot be considered to have been
properly performed if the devotee simply repeats the words of Prayer
without understanding what he says. It is also implicit in the verse that
a non-Arab Muslim, besides praying in the prescribed Arabic words,
should also pray in his own language in which he can best express his
thoughts and feelings. Muslims should also know the translation of all
the Arabic words that they recite in the ritual Prayer. The word
Sukârâ ‫ ُﺳ َﻜﺎ َﺭ ٰﻯ‬signifies one who is intoxicated (Tâj). The word is also
applied to confusion of judgment, the condition when one cannot
think properly on account of extreme grief, a fit of anger, the raptures
of love, being in a state of half-sleep, receiving a great and sudden
shock, being stricken with fear, or being afflicted by some disturbing

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element that distracts a person’s attention or obscures his reason.

Consequently, ritual Prayer is of no avail in a dazed state of mind or in
any state of mental instability (Râghib, Lisân, and Tâj). Thinking
clearly is an indispensable element in every act of worship.
The clause “have recourse to pure and clean dust” refers to symbolic
ablution called Tayammum ‫ﺗﻴﻤﻢ‬. It consists in touching the pure and
clean dust with the palm of ones hands and then applying it lightly
over ones face and hands. The tayammum the place of both the ghusl
‫“( ﻏﺴﻞ‬bath”) or wodzû ‫“( ُﻭﺿﻮﺍ‬ablution”) whenever water is
unavailable, too costly, or cannot be used because of illness or
weakness.

َ ‫ﺍﺿ ِﻌ ِﻪ َﻭﻳَﻘُﻮﻟُﻮﻥَ َﺳ ِﻤ ْﻌﻨَﺎ َﻭ َﻋ‬

‫ﺼ ْﻴﻨَﺎ‬ ِ ‫ﱢﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﻫَﺎ ُﺩﻭﺍ ﻳ َُﺤﺮﱢ ﻓُﻮﻥَ ْﺍﻟ َﻜﻠِ َﻢ ﻋَﻦ ﱠﻣ َﻮ‬
‫َﻭﺍ ْﺳ َﻤ ْﻊ َﻏﻴ َْﺮ ُﻣ ْﺴ َﻤ ٍﻊ َﻭ َﺭﺍ ِﻋﻨَﺎ ﻟَﻴًّﺎ ﺑِﺄ َ ْﻟ ِﺴﻨَﺘِ ِﻬ ْﻢ َﻭﻁَ ْﻌﻨًﺎ ﻓِﻲ ﺍﻟﺪﱢﻳ ِﻦ‬
4:46 The verb Yaqûlûna َ‫ ﻳَﻘُﻮﻟُﻮﻥ‬is derived from qâla ‫ ﻗﺎ َﻝ‬meaning “they
say.” It is used not only for speech, but also for what one expresses by
ones condition or conduct. It is also used for whispering. In verse 2:30
the word qâla has been used in all these senses. The expression “you
to whom no one would lend an ear” (‫ ) َﻏ ْﻴ َﺮ ُﻣ ْﺴ َﻤ ٍﻊ‬also means, “you may
not be made to hear,” “you may not hear by reason of deafness”; “you
may not hear any speech or news which you would like to hear or
which may please you,” or “you may not be obeyed.” For the
expression râ‘ina ‫ َﺭﺍ ِﻋﻨَﺎ‬and for the ambiguity introduced into this
expression by the Jews as mentioned previously, see 2:104.

ِ ‫ﺖ َﻭﺍﻟﻄﱠﺎ ُﻏﻮ‬
‫ﺕ‬ ِ ‫ﺏ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﺎﻟ ِﺠ ْﺒ‬ ِ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺇِﻟَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ ﻧ‬
ِ ‫َﺼﻴﺒًﺎ ﱢﻣﻦَ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﻴﻼ‬ً ِ‫َﻭﻳَﻘُﻮﻟُﻮﻥَ ﻟِﻠﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻫَ ٰـ ُﺆ َﻻ ِء ﺃَ ْﻫﺪ َٰﻯ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﺳﺒ‬
4:51 Jibt ‫ﺖ‬ِ ‫ ِﺟ ْﺒ‬refers to things that are nonsense such as sorcery
(Bukhârî) and idols (Tâj), all manner of superstitions or divination
(Dâ’ûd), as well as what is worthless in itself or a thing in which there
is no good (Qâmûs). This general statement found its practical

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application in the Battle of Confederates. The Jewish tribes incited the

Makkans and other Arab tribes to join forces against the Muslims in
Madînah and succeeded in allying 10,000 fighters. In order to rally the
pagan Arabs to their cause, the Jews stated that the polytheistic
religion of the pagan Arabs was superior to their own monotheistic
religion. Though they were in possession of the Divine Book of the
Torah, they proclaimed the pagans “better guided than they” (cf.
33:9-26).

َ ‫ﷲُ ِﻣﻦ ﻓَﻀْ ﻠِ ِﻪ ۖ◌ ﻓَﻘَ ْﺪ ﺁﺗَ ْﻴﻨَﺎ‬

‫ﺁﻝ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ‬ ‫ﺎﺱ َﻋﻠَ ٰﻰ َﻣﺎ ﺁﺗَﺎﻫُ ُﻢ ﱠ‬ َ ‫ﺃَ ْﻡ ﻳَﺤْ ُﺴ ُﺪﻭﻥَ ﺍﻟﻨﱠ‬
‫َﻈﻴ ًﻤﺎ‬ ِ ‫َﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔَ َﻭﺁﺗَ ْﻴﻨَﺎﻫُﻢ ﱡﻣ ْﻠ ًﻜﺎ ﻋ‬
َ ‫ْﺍﻟ ِﻜﺘ‬
4:54 The Holy Qur’ân asks those among the Jews who dislike the
Muslims whether that feeling is born out of jealousy. Allâh granted
Jews bounty and grace because of their belief in Abraham and Moses,
but then, because of their rejection of Jesus and the Holy Prophet
(pbuh), Allâh deprived them of His blessings (cf. 4:52). There are,
however, some Jews who believe in the Holy Qur’ân as they believe
in the Torah.

‫ﺖ ُﺟﻠُﻮ ُﺩﻫُﻢ ﺑَ ﱠﺪ ْﻟﻨَﺎﻫُ ْﻢ‬ ِ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ َﺳﻮْ ﻑَ ﻧُﺼْ ﻠِﻴ ِﻬ ْﻢ ﻧَﺎﺭًﺍ ُﻛﻠﱠ َﻤﺎ ﻧ‬
ْ ‫َﻀ َﺠ‬
َ ‫ُﺟﻠُﻮﺩًﺍ َﻏ ْﻴ َﺮﻫَﺎ ﻟِﻴَ ُﺬﻭﻗُﻮﺍ ْﺍﻟ َﻌ َﺬ‬
◌ۗ ‫ﺍﺏ‬
4:56 Here it is said that the skins and not the flesh will be replaced.
The skin is much more sensitive to pain than the flesh.

ً ِ‫َﻭﻧُ ْﺪ ِﺧﻠُﻬُ ْﻢ ِﻅ ًّﻼ ﻅَﻠ‬

‫ﻴﻼ‬
4:57 Zill ‫ ِﻅ ٌﻞ‬is a shade, a covering, or a shelter. Figuratively, it also
means protection (Râghib), a state of ease, pleasure and plenty (Tâj),
and happiness (Râzî).

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‫ﺎﺱ ﺃَﻥ‬ ِ ‫ﷲَ ﻳَﺄْ ُﻣ ُﺮ ُﻛ ْﻢ ﺃَﻥ ﺗُﺆَ ﱡﺩﻭﺍ ْﺍﻷَ َﻣﺎﻧَﺎ‬

ِ ‫ﺕ ﺇِﻟَ ٰﻰ ﺃَ ْﻫﻠِﻬَﺎ َﻭﺇِ َﺫﺍ َﺣ َﻜ ْﻤﺘُﻢ ﺑَ ْﻴﻦَ ﺍﻟﻨﱠ‬ ‫ﺇِ ﱠﻥ ﱠ‬
◌ۗ ‫ﷲَ ﻧِ ِﻌ ﱠﻤﺎ ﻳَ ِﻌﻈُ ُﻜﻢ ﺑِ ِﻪ‬‫ﺗَﺤْ ُﻜ ُﻤﻮﺍ ﺑِ ْﺎﻟ َﻌ ْﺪ ِﻝ ۚ◌ ﺇِ ﱠﻥ ﱠ‬
4:58 This verse was revealed in Madînah when the political power of
Muslims was non-existent. In this section, there is a prophecy that
political power will be granted to the Muslims. The Muslims are
required to entrust authority to such persons who are qualified and
competent to rule. The words ‫ﺎﺱ ﺃَﻥ ﺗَﺤْ ُﻜ ُﻤﻮﺍ ﺑِ ْﺎﻟ َﻌ ْﺪ ِﻝ‬ِ ‫ َﻭﺇِ َﺫﺍ َﺣ َﻜ ْﻤﺘُﻢ ﺑَ ْﻴﻦَ ﺍﻟﻨﱠ‬, “When
you judge between the people you should judge with justice,”
corroborate this meaning. Authority or power to rule has been
described here as al-Amânât ‫ﺕ‬ ِ ‫ﺍﻷَ َﻣﺎﻧَﺎ‬,ْ “trust of the people.” This means
that the power and authority belong to the people and are not the birth
right of any particular individual or dynasty. The Holy Prophet (pbuh)
himself explained the word al-Amânât ‫ﺕ‬ ِ ‫ ْﺍﻷَ َﻣﺎﻧَﺎ‬as meaning government
or affairs of state. The Holy Prophet (pbuh) is reported to have said
that a position or office of authority is also an amânât. Ibn ‘Abbâs
said that it means duties (Lisân). Amânât also means
“trustworthiness,” “faithfulness or fidelity,” “a thing committed to the
care of or trust of a person,” “a trust or deposit,” or “a duty or task
allotted to a person” (Tâj).

◌ۖ ‫ُﻮﻝ َﻭﺃُﻭﻟِﻲ ْﺍﻷَ ْﻣ ِﺮ ِﻣﻨ ُﻜ ْﻢ‬

َ ‫ﷲَ َﻭﺃَ ِﻁﻴﻌُﻮﺍ ﺍﻟ ﱠﺮﺳ‬
‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺃَ ِﻁﻴﻌُﻮﺍ ﱠ‬
4:59 This verse defines rules of guidance in matters relating to the
welfare of the community and of state. Uliy-al-Amr‫ ﺃُﻭﻟِﻲ ْﺍﻷَ ْﻣﺮ‬are those
who are charged with authority, responsibility, decision-making, or
the settlement of affairs. Thus the commander of a section of the army
was considered as uliy-al-Amr ‫( ﺃُﻭﻟِﻲ ْﺍﻷَ ْﻣ ِﺮ‬Bukhârî). Secular authorities
are to be obeyed in secular matters, while religious authorities must be
obeyed in religious matters; otherwise, there will be no order or
discipline. Any difference of opinion should be referred to Allâh and
His Messenger or, in other words, to the Holy Qur’ân, and the sayings
and acts of the Holy Prophet (pbuh). Judgments of the Sheikhs are
acceptable only when subject to their compatibility with the Qur’ân,
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the Sunnah and the Hadîth. The great Imâm Abû Hanîfah is himself
reported to have said, “Give up my words for the words of Allâh, and
give up my words for the words of the Holy Prophet (pbuh).” In
regard to the secular authorities, the rule is laid down in the saying of
the Holy Prophet (pbuh) that the authority of those entrusted should
not be disputed unless you see an act of open disbelief against which
you have a clear argument from Allâh (Bukhârî 93/2). What should
the Muslims do if they have to live under a non-Muslim authority? In
such cases, the example of the Holy Prophet (pbuh) and of his
Companions in their relations with Abyssinia is a sufficient guide.
About a hundred of the Companions were advised by the Holy
Prophet (pbuh) to seek shelter in the Christian kingdom of Abyssinia,
where they lived for about ten years and obeyed the laws of the
Christian government they were subject to.

‫ﻓَ َﻼ َﻭ َﺭﺑﱢﻚَ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ َﺣﺘﱠ ٰﻰ ﻳ َُﺤ ﱢﻜ ُﻤﻮﻙَ ﻓِﻴ َﻤﺎ َﺷ َﺠ َﺮ ﺑَ ْﻴﻨَﻬُ ْﻢ ﺛُ ﱠﻢ َﻻ ﻳَ ِﺠ ُﺪﻭﺍ ﻓِﻲ‬
‫ﻀﻴْﺖَ َﻭﻳُ َﺴﻠﱢ ُﻤﻮﺍ ﺗَ ْﺴﻠِﻴ ًﻤﺎ‬ َ َ‫ﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ َﺣ َﺮﺟًﺎ ﱢﻣ ﱠﻤﺎ ﻗ‬
4:65 This verse lays down the obligation to submit to the ordinances
of the Prophet in matters of religion. These ordinances are called the
sunnat al-‘Ibâdiyah ‫ ﺳﻨٌﺔ ﺍﻟﻌﺒﺎﺩﻳﺔ‬of the Holy Prophet (pbuh). They are
simply the practical demonstrations of the ordinances to be found in
the Holy Qur’ân such as how to pray, what to pray for, the call for
Prayer, call for the Friday sermon and Prayer, the rituals of Hajj, how
to fast and what and how much Zakât to pay. It also refers to many
other matters related to morality and ethics, and gives practical
explanations of verses of the Holy Qur’ân. It is important here to
differentiate between sunnat al-‘Ibâdiyah and sunnat al-‘Âdiyah ‫ﺳﻨٌﺔ‬
‫ﺍﻟﻌﺎﺩﻳﺔ‬. The latter are the habits of the Holy Prophet (pbuh) in matters
such as eating, clothing, wearing a beard, sleeping, talking, buying,
and selling. and trading for his family expenses, and so on. All these
are not part of sunnat al-‘Ibâdiyah (see also 4:80) as they are not

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demonstrating acts required in the Qur’ân. On the other hand there is

no harm in adopting habits from his sunnat al-‘Âdiyah.

َ‫ﷲُ َﻋﻠَ ْﻴ ِﻬﻢ ﱢﻣﻦَ ﺍﻟﻨﱠﺒِﻴﱢﻴﻦ‬ ‫ُﻮﻝ ﻓَﺄُﻭﻟَ ٰـﺌِﻚَ َﻣ َﻊ ﺍﻟﱠ ِﺬﻳﻦَ ﺃَ ْﻧ َﻌ َﻢ ﱠ‬ ‫َﻭ َﻣﻦ ﻳ ُِﻄ ِﻊ ﱠ‬
َ ‫ﷲَ َﻭﺍﻟ ﱠﺮﺳ‬
‫َﻭﺍﻟﺼﱢ ﺪﱢﻳﻘِﻴﻦَ َﻭﺍﻟ ﱡﺸﻬَﺪَﺍ ِء َﻭﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦَ ۚ◌ َﻭ َﺣﺴُﻦَ ﺃُﻭﻟَ ٰـﺌِﻚَ َﺭﻓِﻴﻘًﺎ‬
4:69 This verse is an explanation of the verse 1:7, where mun‘im ‫ُﻣﻨﻌﻢ‬
- “those on whom Allâh has bestowed His Mercy” are described. This
is the wish expressed by Muslims in their daily ritual Prayer that Allâh
will count them as companions of the people mentioned in this verse.

ٍ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ُﺧ ُﺬﻭﺍ ِﺣ ْﺬ َﺭ ُﻛ ْﻢ ﻓَﺎﻧﻔِﺮُﻭﺍ ﺛُﺒَﺎ‬

‫ﺕ ﺃَ ِﻭ ﺍﻧﻔِﺮُﻭﺍ َﺟ ِﻤﻴﻌًﺎ‬
4:71 Some actions for the welfare of a society need combined efforts;
others require individual ones.

‫ﺿ ِﻌﻴﻔًﺎ‬ ِ َ‫ﺇِ ﱠﻥ َﻛ ْﻴ َﺪ ﺍﻟ ﱠﺸ ْﻴﻄ‬

َ َ‫ﺎﻥ َﻛﺎﻥ‬
4:76“The stratagem of satan is ever weak,” indicates that evil is not an
independent, occult entity but rather a result of human beings
succumbing to the temptations arising from their own moral
weakness.

‫ﻗُﻞْ ُﻛﻞﱞ ﱢﻣ ْﻦ ِﻋﻨ ِﺪ ﱠ‬

◌ۖ ِ‫ﷲ‬
4:78 “Everything is from Allâh” means it is Allâh who rewards good
deeds and punishes bad ones.

‫َﻭ َﻛﻔَ ٰﻰ ﺑِ ﱠ‬
‫ﺎ¶ِ َﺷ ِﻬﻴﺪًﺍ‬
4:79 “Allâh suffices as witness” signifies that people will witness the
fulfilment of the prophecies made in the Holy Scriptures and the Holy
Qur’ân.

‫ُﻮﻝ ﻓَﻘَ ْﺪ ﺃَﻁَﺎ َﻉ ﱠ‬

◌ۖ َ‫ﷲ‬ َ ‫ﱠﻣﻦ ﻳُ ِﻄ ِﻊ ﺍﻟ ﱠﺮﺳ‬
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4:80 This verse affirms once again the obligation to submit to the
ordinances of the Prophet in matters of religion. These ordinances are
called the Sunnat al-‘Ibâdiyah ‫( ﺳﻨٌﺔ ﺍﻟﻌﺒﺎﺩﻳﺔ‬See also 4:65).

‫ﺍﺧﺘِ َﻼﻓًﺎ‬ ‫ﺃَﻓَ َﻼ ﻳَﺘَ َﺪﺑﱠﺮُﻭﻥَ ْﺍﻟﻘُﺮْ ﺁﻥَ ۚ◌ َﻭﻟَﻮْ َﻛﺎﻥَ ِﻣ ْﻦ ِﻋﻨ ِﺪ َﻏﻴ ِْﺮ ﱠ‬
ْ ‫ﷲِ ﻟَ َﻮ َﺟ ُﺪﻭﺍ ﻓِﻴ ِﻪ‬
‫َﻛﺜِﻴﺮًﺍ‬
4:82 The consistency of the Holy Qur’ân is undeniable. It was not
communicated in a single revelation, but in portions over a period of
twenty-three years in highly varied circumstances—from the Holy
Prophets (pbuh) solitary reclusion in the cave of Hirâ to the time when
he became the sole leader of the whole of Arabia. Nevertheless, its
freedom from discrepancies is a recognized fact. There are four ways
that inconsistencies and contradictions may arise, not a single one of
which occurs in the Qur’ân. The first way is if the Qur’ânic topics, the
laws of nature, and human nature, and intelligence contradicted each
other; second, if the Qur’ânic topics were mutually contradictory;
third, if the prophecies mentioned in the Holy Qur’ân proved to be
false; and fourth, if a change of circumstances produced a change of
teachings. The Holy Qur’ân is free from all such possible
contradictions.

‫َﺼﻴﺐٌ ﱢﻣ ْﻨﻬَﺎ ۖ◌ َﻭ َﻣﻦ ﻳَ ْﺸﻔَ ْﻊ َﺷﻔَﺎ َﻋﺔً َﺳﻴﱢﺌَﺔً ﻳَ ُﻜﻦ‬ ِ ‫ﱠﻣﻦ ﻳَ ْﺸﻔَ ْﻊ َﺷﻔَﺎ َﻋﺔً َﺣ َﺴﻨَﺔً ﻳَ ُﻜﻦ ﻟﱠﻪُ ﻧ‬
◌ۗ ‫ﻟﱠﻪُ ِﻛ ْﻔ ٌﻞ ﱢﻣ ْﻨﻬَﺎ‬
4:85 Yashfa‘u ‫ ﻳَ ْﺸﻔَ ْﻊ‬and Shafâ‘at ً‫ َﺷﻔَﺎ َﻋﺔ‬are derived from the same root
shafa‘a ‫ ْﺷﻔَﻊ‬, which means to make even that which was odd, protect,
mediate, intercede, or be an intercessor. Shafâ‘at ً‫ َﺷﻔَﺎ َﻋﺔ‬here means
interceding or praying for a person that he may be shown favour. As
he is connected with the intercessor, it also implies that the petitioner
or intercessor is a person of higher position than the one for whom he
pleads and has a deep connection with the person for whom he
intercedes (Râghib, Lisân). Shafâ‘at also means increase and “give in

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surplus or excess” (Mubarrad, Tha‘lab). Mann yashf‘a shafâ‘atan ‫َﻣﻦ‬

ً‫ ﻳَ ْﺸﻔَ ْﻊ َﺷﻔَﺎ َﻋﺔ‬means “He who joins with others and assists in doing good
or evil and thus aids and strengthens, and partakes the benefits or the
harms of it” (4:85). In this verse shafâ‘at has twofold significance:
first, it enables a person to walk in the ways of righteousness by
imitating a model; and second, it affords him a shelter from the evil
consequences of weaknesses he cannot overcome by himself and
which require the prayer and support of a holy and innocent person
(ً‫ َﺷﻔَﺎ َﻋﺔً َﺣ َﺴﻨَﺔ‬shafâ‘a hasana). The person in whose favour shafâ‘at is
sought must generally be a good person who has made an honest
effort to win the pleasure of Allâh (21:28). Once one has fallen into
sin in a moment of weakness, shafâ‘atè can be made, however only
with Allâh’s express permission (2:255; 10:3).It is another form of
repentance or taubah ‫ﺗﻮﺑﺔ‬. Taubah signifies reforming a broken
connection or tightening up a loose one. Whereas the door of
repentance becomes closed with death, the door of shafâ‘at è ً‫َﺷﻔَﺎ َﻋﺔ‬
remains open. The second form is shafâ‘at sayy’ah ً‫ َﺷﻔَﺎ َﻋﺔً َﺳﻴﱢﺌَﺔ‬, which
is to intercede for a wrongful cause.

◌ۗ ‫َﻭﺇِ َﺫﺍ ُﺣﻴﱢﻴﺘُﻢ ﺑِﺘَ ِﺤﻴﱠ ٍﺔ ﻓَ َﺤﻴﱡﻮﺍ ﺑِﺄَﺣْ َﺴﻦَ ِﻣ ْﻨﻬَﺎ ﺃَﻭْ ُﺭ ﱡﺩﻭﻫَﺎ‬
4:86 Huyyîtum ‫ ُﺣﻴﱢﻴﺘُﻢ‬, Tahayyatu ‫ ﺗَ ِﺤﻴﱠ ٍﺔ‬and Hayyû ‫ َﺣﻴﱡﻮﺍ‬are derived
from hayya ‫ﻲ‬ ٌ ‫ ﺣ‬that has a broad meaning (see 2:258; 2:260; 3:49).
Here it can mean to greet a person, treat a person well, or do good to a
person. In verse 11:69, we see a practical example of how Abraham
replied to the greeting salâman ً ‫ ﺳﻼﻣﺎ‬with a better greeting of salâmun
‫ﺳﻼ ٌﻡ‬, which according to Arabic grammar is a higher form. The verse
suggests that if someone does well towards a person, the beneficiary
should attempt to repay the kindness, if possible, in a better form.

◌ۖ ‫ﻓَﺈِﻥ َﻛﺎﻥَ ِﻣﻦ ﻗَﻮْ ٍﻡ َﻋ ُﺪ ﱟﻭ ﻟﱠ ُﻜ ْﻢ َﻭﻫُ َﻮ ُﻣ ْﺆ ِﻣ ٌﻦ ﻓَﺘَﺤْ ِﺮﻳ ُﺮ َﺭﻗَﺒَ ٍﺔ ﱡﻣ ْﺆ ِﻣﻨَ ٍﺔ‬
4:92 The last portion of this verse relates to cases where the victim is
a non-Muslim belonging to a people in alliance with Muslims. In such

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cases, the penalty is the same as that imposed for the killing under
similar circumstances of a fellow believer. In case a fellow Muslim is
killed, the command relating to the penalty to be paid has been
mentioned after the commandment to free a slave; however, in the
case where a person belonging to a people to whom Muslims are
bound by a covenant is killed, the order has been reversed. This
change of order is not without meaning: it has been done to impress
the need to pay special attention to the existence of pacts and treaties.

‫ﷲَ َﻻ ﻳَ ْﻐﻔِ ُﺮ ﺃَﻥ ﻳُ ْﺸ َﺮﻙَ ﺑِ ِﻪ َﻭﻳَ ْﻐﻔِ ُﺮ َﻣﺎ ُﺩﻭﻥَ َ ٰﺫﻟِﻚَ ﻟِ َﻤﻦ ﻳَ َﺸﺎ ُء ۚ◌ َﻭ َﻣﻦ ﻳُ ْﺸ ِﺮ ْﻙ‬
‫ﺇِ ﱠﻥ ﱠ‬
‫ﺿ َﻼ ًﻻ ﺑَ ِﻌﻴﺪًﺍ‬
َ ‫ﺿ ﱠﻞ‬ َ ‫ﺎ¶ِ ﻓَﻘَ ْﺪ‬ ‫ﺑِ ﱠ‬
4:116 Yashraku ‫ﻙ‬ َ ‫ ﻳُ ْﺸ َﺮ‬is from sharika ‫ﺷﺮﻙ‬
ِ meaning to be a
companion, sharer or partner or to give companionship. The Qur’ânic
verse, “In case you ask them, Who has created the heavens and the
earth and harnessed the sun and the moon, they will answer, Allâh,
then whither are they being turned away?” (29:61) shows that people
normally do not differ as to admitting the existence of a Supreme
Being, but they do differ in their ways of worship and adoration. Here
a partner is associated with Him in the sense of shirk fil ‘Ibâdat ‫ِﺷﺮﻙ‬
‫ — ﻓﺊ ﺍﻟﻌﺒﺎﺩﺓ‬association of partners with Allâh in matters of worship,
adoration, devotion, and obedience. To warn people not to associate
such partners with Allâh was consistently the reason for sending
Prophets (cf.4:131).

‫ﺇِﻥ ﻳَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺇِ ﱠﻻ ﺇِﻧَﺎﺛًﺎ َﻭﺇِﻥ ﻳَ ْﺪ ُﻋﻮﻥَ ﺇِ ﱠﻻ َﺷ ْﻴﻄَﺎﻧًﺎ ﱠﻣ ِﺮﻳﺪًﺍ‬

4:117 Inâth ‫َﺎﺙ‬ً ‫ ﺇِﻧ‬are lifeless or inanimate things (Tâj), things that are
passive (Râghib), idols (Ibn Jarîr on the authority of ‘Âishah(rz), or
false deities, whether living or dead. Hasan says every Arabian tribe
had an idol, which they called the Untha ‫ﺃﻧﺲ‬ َ of the tribe (Râzî).
Mention of some of these lifeless deities has been made in the Holy
Qur’ân in 53:19-21.

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 4. CHAPTER - ‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‬

ِ ُ‫َﻭ َﻷ‬
‫ﺿﻠﱠﻨﱠﻬُ ْﻢ َﻭ َﻷُ َﻣﻨﱢﻴَﻨﱠﻬُ ْﻢ َﻭ َﻵ ُﻣ َﺮﻧﱠﻬُ ْﻢ ﻓَﻠَﻴُﺒَﺘﱢ ُﻜ ﱠﻦ ﺁ َﺫﺍﻥَ ْﺍﻷَ ْﻧ َﻌ ِﺎﻡ َﻭ َﻵ ُﻣ َﺮﻧﱠﻬُ ْﻢ ﻓَﻠَﻴُ َﻐﻴﱢﺮ ﱠُﻥ‬
ِ‫ﷲ‬ ‫ﻖ ﱠ‬ َ ‫ﺧَ ْﻠ‬
4:119 Corrupting and changing Allâh’s creation also means deifying
Allâh’s creation, corrupting Allâh’s religion, turning to evil use that
which Allâh has created for good use. In modern times, this may
include cloning of Allâh’s creatures, weapons of mass destruction, and
similar offenses.

ِ ‫َﻭ َﻣﺎ ﻳُ ْﺘﻠَ ٰﻰ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﻓِﻲ ْﺍﻟ ِﻜﺘَﺎ‬

‫ﺏ‬
4:127 The phrase, “as has been mentioned to you in the Book,” is the
reference to verses4:3-4 and 4:19-25 of this chapter.

‫َﻭﻟَﻦ ﺗَ ْﺴﺘَ ِﻄﻴﻌُﻮﺍ ﺃَﻥ ﺗَ ْﻌ ِﺪﻟُﻮﺍ ﺑَ ْﻴﻦَ ﺍﻟﻨﱢ َﺴﺎ ِء َﻭﻟَﻮْ َﺣ َﺮﺻْ ﺘُ ْﻢ ۖ◌ ﻓَ َﻼ ﺗَ ِﻤﻴﻠُﻮﺍ ُﻛ ﱠﻞ ْﺍﻟ َﻤﻴ ِْﻞ‬
◌ۚ ‫ﻓَﺘَ َﺬﺭُﻭﻫَﺎ َﻛ ْﺎﻟ ُﻤ َﻌﻠﱠﻘَ ِﺔ‬
4:129 This verse can also be read with reference to 4:3.

‫ﺍﺯﺩَﺍ ُﺩﻭﺍ ُﻛ ْﻔﺮًﺍ ﻟﱠ ْﻢ ﻳَ ُﻜ ِﻦ ﱠ‬

ُ‫ﷲ‬ ْ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺛُ ﱠﻢ َﻛﻔَﺮُﻭﺍ ﺛُ ﱠﻢ ﺁ َﻣﻨُﻮﺍ ﺛُ ﱠﻢ َﻛﻔَﺮُﻭﺍ ﺛُ ﱠﻢ‬
ً ِ‫ﻟِﻴَ ْﻐﻔِ َﺮ ﻟَﻬُ ْﻢ َﻭ َﻻ ﻟِﻴَ ْﻬ ِﺪﻳَﻬُ ْﻢ َﺳﺒ‬
‫ﻴﻼ‬
4:137 This verse describes the immorality of hypocrites who change
their religion when it is to their material advantage (cf. 4:142).
Another conclusion that can be drawn is that a change from the state
of belief (‫ )ﺇﻳﻤﺎﻥ‬to disbelief (‫ ) ُﻛﻔﺮ‬cannot be punished with the death
penalty, as a person cannot be put to death twice. In some Muslim
societies that profess to have introduced sharî‘a (Islamic law) in their
constitution, death is the penalty for those who leave Islam and
convert to another religion. This law is clearly not Islamic and is
against the teachings of the Holy Qur’ân. The subject is dealt with in
more detail in the verse 5:54.

َ‫ﻭﻥ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬

ِ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺘ ﱠ ِﺨ ُﺬﻭﻥَ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦَ ﺃَﻭْ ﻟِﻴَﺎ َء ِﻣﻦ ُﺩ‬
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4:139 Here the word Aulîyâ ‫“ ﺃَﻭْ ﻟِﻴَﺎ َء‬friends,” also refers to moral and
political alliances. Here is a warning for those Muslims who seek
political or professional influence by allying with those who take their
religion lightly. We are told that such a friendship will not be of any
avail. The injunction is also to protect Muslims from the immoral
influence of non-believers.

‫ﷲِ ﻳُ ْﻜﻔَ ُﺮ ﺑِﻬَﺎ َﻭﻳُ ْﺴﺘَﻬْﺰَ ﺃُ ﺑِﻬَﺎ‬ ‫ﺕ ﱠ‬ ِ ‫َﻭﻗَ ْﺪ ﻧَ ﱠﺰ َﻝ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﻓِﻲ ْﺍﻟ ِﻜﺘَﺎ‬
ِ ‫ﺏ ﺃَ ْﻥ ﺇِ َﺫﺍ َﺳ ِﻤ ْﻌﺘُ ْﻢ ﺁﻳَﺎ‬
‫ﺚ َﻏﻴ ِْﺮ ِﻩ ۚ◌ ﺇِﻧﱠ ُﻜ ْﻢ ﺇِ ًﺫﺍ ﱢﻣ ْﺜﻠُﻬُ ْﻢ ۗ◌ ﺇِ ﱠﻥ‬ٍ ‫ﻓَ َﻼ ﺗَ ْﻘ ُﻌ ُﺪﻭﺍ َﻣ َﻌﻬُ ْﻢ َﺣﺘ ﱠ ٰﻰ ﻳَ ُﺨﻮﺿُﻮﺍ ﻓِﻲ َﺣ ِﺪﻳ‬
‫ﷲَ َﺟﺎ ِﻣ ُﻊ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦَ َﻭ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦَ ﻓِﻲ َﺟﻬَﻨﱠ َﻢ َﺟ ِﻤﻴﻌًﺎ‬ ‫ﱠ‬
4:140 The injunction to which reference is made is in 6:68. The
purpose of the verse is to further emphasize the seriousness of
religious matters and to protect the believer against the demoralizing
influences of such companies or assemblies where religion is mocked.
The purpose is not to avoid sincere religious discussions with non-
believers, which are allowed.

‫ﷲُ ْﺍﻟ َﺠﻬ َْﺮ ﺑِﺎﻟﺴﱡﻮ ِء ِﻣﻦَ ْﺍﻟﻘَﻮْ ِﻝ ﺇِ ﱠﻻ َﻣﻦ ﻅُﻠِ َﻢ ۚ◌ َﻭ َﻛﺎﻥَ ﱠ‬
‫ﷲُ َﺳ ِﻤﻴﻌًﺎ َﻋﻠِﻴ ًﻤﺎ‬ ‫ﱠﻻ ﻳ ُِﺤﺐﱡ ﱠ‬
4:148 One can make injurious remarks in public in a number of ways:
One way is by sensationalizing moral failures, which often leads to
more evil by imitation. Another is by spreading malicious gossip,
which does no good but may hurt the feelings of others. Yet another
may be by malevolent slander or libel, intended deliberately to cause
harm to people’s reputation or injure them in other ways. However,
justification for such remarks may exist if a person has been wronged,
and if by pointing out this injustice others come to his help. Redress
may also be possible in a court of law.

‫ﺎ¶ِ َﻭ ُﺭ ُﺳﻠِ ِﻪ َﻭﻳ ُِﺮﻳ ُﺪﻭﻥَ ﺃَﻥ ﻳُﻔَﺮﱢ ﻗُﻮﺍ ﺑَ ْﻴﻦَ ﱠ‬

َ‫ﷲِ َﻭ ُﺭ ُﺳﻠِ ِﻪ َﻭﻳَﻘُﻮﻟُﻮﻥ‬ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﻜﻔُﺮُﻭﻥَ ﺑِ ﱠ‬
‫ﻴﻼ‬ً ِ‫ْﺾ َﻭﻳ ُِﺮﻳ ُﺪﻭﻥَ ﺃَﻥ ﻳَﺘﱠ ِﺨ ُﺬﻭﺍ ﺑَ ْﻴﻦَ َ ٰﺫﻟِﻚَ َﺳﺒ‬
ٍ ‫ْﺾ َﻭﻧَ ْﻜﻔُ ُﺮ ﺑِﺒَﻌ‬
ٍ ‫ﻧُ ْﺆ ِﻣ ُﻦ ﺑِﺒَﻌ‬

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4:150 “Who chose to make a distinction” ‫ َﻭﻳ ُِﺮﻳ ُﺪﻭﻥَ ﺃَﻥ ﻳُﻔَ ﱢﺮﻗُﻮﺍ‬refers to
people who claim to believe in Allâh, but not in His Messengers, or to
believe in some of the Messengers and deny others.

ُ‫ﺻﻠَﺒُﻮﻩ‬َ ‫ﷲِ َﻭ َﻣﺎ ﻗَﺘَﻠُﻮﻩُ َﻭ َﻣﺎ‬ ‫ُﻮﻝ ﱠ‬َ ‫ﻴﺢ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ َﺭﺳ‬ َ ‫َﻭﻗَﻮْ ﻟِ ِﻬ ْﻢ ﺇِﻧﱠﺎ ﻗَﺘ َْﻠﻨَﺎ ْﺍﻟ َﻤ ِﺴ‬
‫ﺍﺧﺘَﻠَﻔُﻮﺍ ﻓِﻴ ِﻪ ﻟَﻔِﻲ َﺷ ﱟﻚ ﱢﻣ ْﻨﻪُ ۚ◌ َﻣﺎ ﻟَﻬُﻢ ﺑِ ِﻪ ِﻣ ْﻦ ِﻋ ْﻠ ٍﻢ‬
ْ َ‫َﻭﻟَ ٰـ ِﻜﻦ ُﺷﺒﱢﻪَ ﻟَﻬُ ْﻢ ۚ◌ َﻭﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦ‬
‫ﺇِ ﱠﻻ ﺍﺗﱢﺒَﺎ َﻉ ﺍﻟﻈﱠﻦﱢ ۚ◌ َﻭ َﻣﺎ ﻗَﺘَﻠُﻮﻩُ ﻳَﻘِﻴﻨًﺎ‬
4:157 In this verse both qatal ‫( ﻗَﺘَﻞ‬killing) and salab ‫ﺻﻠَﺐ‬ َ (death on the
cross) of Jesus are denied. In Mufradât Râghib it is written that qatal
‫ ﻗَﺘَﻞ‬is to separate the soul from the body. Death by a violent blow,
sword, or stoning fall under the category of qatal ‫ﻗَﺘَﻞ‬. Tâj al-;Arûs
gives the same meaning. Both Tâj al-‘Arûs and Lisân al-‘Arab say
salab is the death in a certain well-known manner by hanging on a
cross. Just as to stone or hit someone with an object who did not die as
the result is not qatal, so to hang someone on cross who did not die is
not salab ‫ﺻﻠَﺐ‬ َ . No standard Arab lexicon says that salab ‫ﺻﻠَﺐ‬ َ is just to
hang a person on cross without a resulting death. Unfortunately, this is
the wrong understanding of many Muslims. Salab ‫ﺻﻠَﺐ‬ َ is “to kill a
person by putting him on cross long enough till his body dries up and
blood has flown out and the body fat has melted away” (Tâj, Lisân).
The body has to remain on the cross for at least three days
(Encyclopaedia Biblica and Jewish Encyclopaedia), enough time for
the crucifixion to be universally fatal. It is this fact the Qur’ân denies
َ ‫ َﻭ َﻣﺎ ﻗَﺘَﻠُﻮﻩُ َﻭ َﻣﺎ‬, “They killed him not, nor did they cause
when it says ُ ‫ﺻﻠَﺒُﻮﻩ‬
his death by crucifixion.” In other words, it is wrong to conclude that
Jesus is alive and did not die at all, just because the Holy Qur’ân states
he did not die by crucifixion or another violent cause. The Holy
Qur’ân does not reject outright the histories of other nations, but deals
exclusively with those facts that refute their wrong beliefs pertaining
to Divine Laws and religious doctrines. It is accepted by Jewish and
Christian historians that Jesus was on the cross only for a few hours.
As the Sabbath was approaching, he was removed the same day

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before sunset. There is also a historical dispute whether his hands and
feet were nailed or just tied with a rope, which would have caused
even less injury. One of the main arguments the Jews used to deny
Jesus prophethood was that he died a cursed death by crucifixion.
Two different beliefs prevail among the Jews regarding this allegation
about the death of Jesus. One is that Jesus was first killed and his dead
body was then hung on the cross; the other version is that being put on
the cross caused his death (cf. Deut. 21.23; Ezek.13.9; Is.14.15). The
Holy Qur’ân refutes both these beliefs by saying, “They killed him
not, nor did they cause his death by crucifixion.” The words mâ
Salbû-hu ُ‫ﺻﻠَﺒُﻮﻩ‬
َ ‫ َﻣﺎ‬do not negate that Jesus was placed on the cross. I
simply means Jesus was not killed by putting him on a cross, or he did
not die on cross. Thus the Holy Qur’ân first rejects the slaying of
Jesus in any form by saying mâ qatalû-hu ُ‫“ َﻣﺎ ﻗَﺘَﻠُﻮﻩ‬they killed him
not,” and then proceeds to deny the particular way of killing him by
hanging him on a cross. The meaning is that he was made to resemble
a person who had died—in other words, became unconscious. It was
for this reason that he was mistakenly thought to be dead. This
interpretation is not only in harmony with the Qur’ânic context but is
also clearly borne out by the Bible and the relevant facts of history.
The verse emphasizes that Jesus Christ was not a false prophet. He
was worthy of regard in this world and the hereafter and was one of
those who are drawn close to Allâh. However, according to Jewish
law, his supposed death on the cross proves him an impostor, as the
associated curse means he could not be a true prophet. Yet several
points mentioned in the Bible indicate this is not correct and support
the version of events laid out by the Holy Qur’ân. These can be
summarized as follows:
1. Jesus himself had predicted his escape from death on the cross
saying, “As Jonah was three days and three nights in the whales belly,
so shall the son of man be three days and three nights in the heart of
the earth” (Matt. 12.40). It is recognized that Jonah had entered the
whales belly alive and had come out alive; therefore, according to his
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own prophecy, Jesus was to enter the heart of the earth (his tomb)
alive and was to come out of it alive.
2. The magistrate Pilate (Pilatus) who tried the case of Jesus believed
him to be innocent and, out of sympathy for him, made efforts to save
his life (Matt. 27.17; Mark 15.9-10-14; Luke 23.4, 14-15, 20, 22; John
18.38). Pilates wife had seen a vision concerning the innocence of
Jesus, and while he (Pilatus) was sitting in judgment, his wife sent to
him a message: “Have thou nothing to do with that just man, for I
have suffered many things this day in a dream because of him” (Matt.
27:19). Pilate actually “washed his hands with water,” saying that he
was innocent of the blood of that just man (Matt. 27.24); he therefore
contributed to saving the life of Jesus. He had Jesus put on the cross
on a Friday knowing that the body would have to be taken down
before the Sabbath started at sundown the same day, so that he would
not die on the cross.
3. Jesus prayed the whole night before his arrest to be saved from
death on the cross, and he asked his Disciples to pray for him. The
Prayers of a Prophet in distress are always accepted. Apparently, he
received a promise from Allâh to be saved, to which he referred when
he cried out on the cross, “My God, my God! Why hast Thou forsaken
me?” This indicates that he might have transiently doubted this
promise in his painful state on the cross; however, Gods promise is
always true. Heb. 5.7 makes the matter still more clear, for there it is
plainly stated that the prayer of Jesus was accepted, “when he had
offered up prayers and supplications with strong crying and tears unto
Him Who was able to save him from death and he was heard in that he
feared.”
4. The appointed soldiers also treated Jesus with kindness, apparently
under Pilate’s instructions. Every male carried his own horizontal
crossbar, but another man was made to carry that of Jesus (Matt.
27.32; Mark15.21).

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5. Jesus was given myrrh mixed in a drink, as myrrh was said to

lessen pain. The two thieves who were crucified with him were not
given this drink. When after some time the effects of the drink began
to wear off and Jesus cried out with pain, the drink was administered
to him again (Matt. 27.34, 48; Mark15.23, 36; John19.29-30). The
unconsciousness that followed his ingestion of the drink was mistaken
for death (John19.30).
6. Jesus remained on the cross only for a few hours (Mark 15.25; John
19.14), but death by crucifixion is always a lengthy process and this
relatively short amount of time was by no means sufficient to kill a
healthy young man of thirty-three like Jesus. The two men crucified
with Jesus were still alive when taken down from the cross; therefore,
the presumption is that Jesus, too, was alive.
7. The legs of the other two men were broken, but this was not done to
Jesus (John 19.32-33).
8. When Jesus side was pierced, blood rushed out, which was also a
certain sign of life.
9. Even Pilate, who had much experience in such cases, did not
believe that Jesus actually died in so short a time. When Joseph of
Arimathaea came and asked for the body of Jesus, “Pilate wondered if
Jesus was already dead, and calling to him the centurion, asked him
whether he had been any while dead” (Mark 15.44).
10. Jesus was not buried in the earth with the two thieves, who were
killed with an axe after their removal from the cross, but was given
into the charge of a wealthy disciple of his, Joseph of Arimathaea,
who lavished care on him and laid him separately in a spacious
sepulchre hewn out of a rock and situated in a garden, which was
Josephs private property (Mark 15.46; John 19.41- 42).

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11. The Jews themselves were not sure that Jesus was dead, “for they
came to Pilate and requested that his (Jesus) legs be broken” (John
19.31).
12. The suspicion that Jesus was alive and might, with the aid of his
sympathisers, escape from the sepulchre rankled in the mind of the
Jews. They also remembered the prophecy of Jesus that he would
show them the miracle of Jonah and would come out of the belly
alive, and so they besought Pilate to command that the sepulchre be
made secure until the third day (Matt. 27.62-66).
13. In spite of the watch and the sealing by the stone, Jesus had left
the sepulchre before the third day had dawned. When Mary
Magdalene and “the other Mary,” (probably mother of James), came
to see the sepulchre, they found the stone rolled away and the
sepulchre empty (Matt. 28.1-6; Mark 16.1-6). It is very possible that
the men guarding the tomb were won over by, or in league with the
friends and sympathisers of Jesus. When both women saw the tomb,
the stone was found to have been removed from its opening, which
would not have been the case if there had been a supernatural rising.
14. After leaving the sepulchre Jesus moved about secretly, to prevent
the Jews from having him arrested again (Mark16.12; John 20.19,26;
21.4. Mary Magdalene, when she saw him, took him, for a gardener
(John 20.15), as he likely was disguised as such. Such a disguise
would not have been needed if Jesus had risen from the dead.
15. The Ointment of Jesus that was prepared for the wounds from the
cross proves that he did not die on the cross: otherwise, there would
have been no need of such an ointment.
16. It was in the same body of flesh and clay that Mary Magdalene
and the Disciples saw Jesus (Mark 16.9-12).
17. Jesus showed them his wounds to assure them that the body they
saw before them was the same physical body that had been put to the

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cross (Luke 24.39-40) and the wounds were still there, deep enough
for a man to feel with his hands (John 20.25-28).
18. After leaving the sepulchre Jesus felt hungry and took food with
his Disciples and ate as his Disciples ate (Luke 24.39-43; John 21.5,
13).
19. Jesus undertook a journey to Galilee with two of his Disciples
walking side by side with them (Matt. 28.10), which indicates that he
was fleeing for refuge. A journey to Galilee was not necessary to rise
to heaven.
20. In all post-crucifixion appearances Jesus is found hiding himself
as if he feared being discovered. The statements made in the Holy
Qur’ân corroborate the above statements quoted from the Gospels that
Jesus did not die on the cross, but that he was alive when he was taken
down from the cross. Furthermore, he was also alive when he was laid
in the sepulchre, and he came out of the sepulchre alive the third day
in the early morning, as he himself prophesied. Later he appeared to
his Disciples in secret and assured them that he was not dead. Jesus
had said, “And other sheep I have which are not of this fold, them also
I must bring, and they shall hear my voice and there be one fold and
one shepherd” (John10.16). In these words, he was referring to the ten
lost tribes of Israel who were scattered because of the attacks by
Nebuchadnezzar. Jesus travelled to the East in search of them after his
escape from death on the cross, and he now lies buried among them.
The words in the text Shubbiha َ‫ ُﺷﺒﱢﻪ‬mean that the matter was rendered
confused, obscure, and dubious (Tâj; Lisân; Mufradât Râghib; see also
Rûh al-Ma‘âni). To get out of the muddle of wrong translation and
َ ‫“ َﻭ َﻣﺎ ﻗَﺘَﻠُﻮﻩُ َﻭ َﻣﺎ‬They killed him not, nor did
misunderstanding of ُ ‫ﺻﻠَﺒُﻮﻩ‬
they cause his death by crucifixion,” a story has been invented that
someone else was made to resemble Jesus and was then crucified in
his place. This story has no support from Qur’ân and has no historical
foundation. Allâh would not allow unjustly crucifying someone who

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is innocent in order to save Jesus from death. If we accept this

explanation, we have to admit either Jesus was an imposter and
deceiver, as the Jews claimed, or Allâh gave Jews intentionally the
wrong impression that they killed Jesus. This would enforce the Jews
in their claim that Jesus died an accursed death. Why should Allâh
keep Jews in this wrong belief for more than 600 years, until the
Revelation of the Holy Qur’ân to clarify the matter?

‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ‬

‫َﻭ ْﺍﻟ ُﻤﻘِﻴ ِﻤﻴﻦَ ﺍﻟﺼ َﱠﻼﺓَ ۚ◌ َﻭ ْﺍﻟ ُﻤ ْﺆﺗُﻮﻥَ ﺍﻟ ﱠﺰ َﻛﺎﺓَ َﻭ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥَ ﺑِ ﱠ‬
‫ﺃُﻭﻟَ ٰـﺌِﻚَ َﺳﻨُ ْﺆﺗِﻴ ِﻬ ْﻢ ﺃَﺟْ ﺮًﺍ َﻋ ِﻈﻴ ًﻤﺎ‬
4:162 According to linguists like Sibway the use of the accusative
case in the expression Muqîmîna al-Salât َ‫ ْﺍﻟ ُﻤﻘِﻴ ِﻤﻴﻦَ ﺍﻟﺼ َﱠﻼﺓ‬, “observer of
the Prayer,” instead of the nominative case “al-Muqimûna” is a
legitimate grammatical device meant to stress the special praiseworthy
quality attached to ritual Prayer and to those who are devoted to it
(Kashshaf, Râzî).

‫ﻖ ۚ◌ ﺇِﻧﱠ َﻤﺎ‬ ‫ﷲِ ﺇِ ﱠﻻ ْﺍﻟ َﺤ ﱠ‬ ‫ﺏ َﻻ ﺗَ ْﻐﻠُﻮﺍ ﻓِﻲ ِﺩﻳﻨِ ُﻜ ْﻢ َﻭ َﻻ ﺗَﻘُﻮﻟُﻮﺍ َﻋﻠَﻰ ﱠ‬ ِ ‫ﻳَﺎ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬
◌ۖ ُ‫ﷲِ َﻭ َﻛﻠِ َﻤﺘُﻪُ ﺃَ ْﻟﻘَﺎﻫَﺎ ﺇِﻟَ ٰﻰ َﻣﺮْ ﻳَ َﻢ َﻭﺭُﻭ ٌﺡ ﱢﻣ ْﻨﻪ‬‫ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ِﻋﻴ َﺴﻰ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ َﺭﺳُﻮ ُﻝ ﱠ‬
‫ﺎ¶ِ َﻭ ُﺭ ُﺳﻠِ ِﻪ ۖ◌ َﻭ َﻻ ﺗَﻘُﻮﻟُﻮﺍ ﺛَ َﻼﺛَﺔٌ ۚ◌ ﺍﻧﺘَﻬُﻮﺍ ﺧَ ْﻴﺮًﺍ ﻟﱠ ُﻜ ْﻢ ۚ◌ﺇِﻧﱠ َﻤﺎ ﱠ‬
ٌ‫ﷲُ ﺇِﻟَ ٰـﻪ‬ ‫ﻓَﺂ ِﻣﻨُﻮﺍ ﺑِ ﱠ‬
‫ﺕ َﻭ َﻣﺎ ﻓِﻲ‬ِ ‫ﺎﻭﺍ‬ َ ‫ﺍﺣ ٌﺪ ۖ◌ ُﺳ ْﺒ َﺤﺎﻧَﻪُ ﺃَﻥ ﻳَ ُﻜﻮﻥَ ﻟَﻪُ َﻭﻟَ ٌﺪ ۘ◌ ﻟﱠﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ ِ ‫َﻭ‬
‫ﱠ‬
ً ‫ﺽ ۗ◌ َﻭ َﻛﻔَ ٰﻰ ﺑِﺎ¶ِ َﻭ ِﻛ‬
‫ﻴﻼ‬ َ
ِ ْ‫ْﺍﻷﺭ‬
4:171 Kalimat ‫ َﻛﻠِ َﻤﺖ‬is from kalama ò‫ﻛﻠﻢ‬, meaning to speak or to
express. It is a unit of language consisting of one or more spoken
sounds that can stand as complete utterance. Kalima ‫ ﻛﻠِﻢ‬means word,
expression, proposition, speech, sentence, saying, assertion,
expression of opinion, decree, commandment, argument, news, sign,
plan, design, glad tidings, creation of Allâh, prophecy, or His promise.
The word kalimatun ‫ ﻛﻠﻤﺔ‬as used in the Holy Qur’ân has the meaning
of “promise” (cf. 8:7; 10:19, 33, 82, 96; 39:71). According to Ibn
Jarîr, Kalimatu-hu ُ‫ َﻛﻠِ َﻤﺘُﻪ‬is Allâh’s announcement and promise to Mary
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of a son as a result of her prayers, just as Zachariah received the glad

tidings and promise kalimatun min Allâh ِ‫ﷲ‬ ‫ ﻛﻠﻤﺔ ﻣﻦ ﱠ‬from Allâh about
the birth of John (Yahyâ) (3:39).
The word Rûh ‫ ﺭُﻭ ٌﺡ‬is derived from râha ‫ﺭﺍﺡ‬, which has a significance
of respite from grief and sadness. Rûh is a breath of life, soul, spirit,
inspiration, essence, joy, life-giving words of Allâh, or a Prophets
Divine message (16:2; 16:102; 5:110; 58:22; 12:87; Lisân, Tâj). The
word Rûh is used often in the Holy Qur’ân in the sense of Divine
Revelation as it gives life to hearts that were dead in ignorance
(26:193; 16:2; 97:4). In the chapter “Joseph” (12:87), we read the
father of Joseph say, “Go my sons, and make a thorough search of
Joseph and his brother. Do not despair of Allâh’s soothing mercy (Rûh
Allâh ِ‫ﷲ‬‫)ﺭﻭﺡ ﱠ‬. Verily none but the people who deny (the truth) can
ever lose hope of Allâh’s soothing mercy (Rûh Allâh)”. Similarly we
read in the chapter “Al-Mujâdilah” (58:22), “It is they (the true
believers) in whose hearts Allâh has inscribed true faith and has
strengthened them with His own Revelation (Rûh), and in the chapter
“al-Nahl” (16:2) it is written, “He sends down the angels with
revelation (Rûh)) by His command to such of His servants as He will”
(cf.19:17). Thus, in the verse under discussion the word Rûh means
Divine Mercy (12:87) or Divine Revelation with glad tidings (58:22)
given to Mary. The verses referred to above tell us that the true
believers are eligible to be strengthened by Divine Spirit or by Divine
Revelation (Rûh).). The words kalimatun ٌ‫ ﻛﻠﻤﺔ‬and Rûh ‫ ﺭُﻭ ٌﺡ‬are not
attributes of Jesus, but they are used to raise the dignity of Mary as
she receives a Promise and a Divine Revelation about the birth of a
son who was to be a source of mercy and blessing (- Rahmah ‫ )ﺭﺣﻤﺔ‬for
the people (19:21). The word Al-Rûh ‫ ﺍﻟﺮﻭﺡ‬used in verse 78:38 stands
for Al-Rûh al-Quds, which cannot be applied here (see 2:87; 2:253;
4:171; 26:193; 32:9; 38:72; 42:52).

◌ۚ ‫ﷲُ ﻳُ ْﻔﺘِﻴ ُﻜ ْﻢ ﻓِﻲ ْﺍﻟ َﻜ َﻼﻟَ ِﺔ‬

‫ﻳَ ْﺴﺘَ ْﻔﺘُﻮﻧَﻚَ ﻗُ ِﻞ ﱠ‬

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4:176 This verse is fittingly placed here, even if at the first glance it
does not appear to be so. Kalâlah ‫ ْﺍﻟ َﻜ َﻼﻟَ ِﺔ‬means one having no child or
no heirs. The word kalâlah used here is a parable which draws our
attention to the lack of spiritual heirs of Jesus Christ. He was the last
prophet to the Jews, and because of their refusal, Jesus was left
without spiritual successors among them. In this sense, he had neither
parents nor children: therefore, his spiritual heritage was now taken
from his family, the Israelites, and handed over to the brother nation
of the Ishmaelite (cf. Deut. 18.15 and Matt. 21.43).
Ithnayain ‫ ﺇﺛﻨﻴﻦ‬in this verse signifies two or more. The law of
inheritance mentioned in this verse was applied by the Holy Prophet
(pbuh) to Jabîr, who died leaving seven sisters and whose parents
were already dead (Ibn Jarîr).

5. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‬

The Table Spread with Food
(Revealed after Hijrah)
The name of this chapter is derived from the prayer of Jesus at the
ِ ‫ ْﺍﻟ َﺤ َﻮ‬5:112) who asked for their
request of some of his followers ( َ‫ﺍﺭﻳﱡﻮﻥ‬
‘daily bread’, symbolizing material progress and prosperity. This
reference is made in verses 112-115 of this chapter. This chapter, like
the preceding two chapters deals with Christian history and in
particular, it denounces the Pauline doctrine that Jewish law was a
curse and was supposedly abolished by Jesus.
It opens with the injunction that all covenants must be fulfilled, and
that it is necessary to define what is lawful and what is unlawful. The
chapter also gives practical precepts concerning food, cleanliness,

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justice and fidelity, swearing before law and false evidence,

intoxication, gambling, violation of sanctuary, and superstitions. It
lays down a series of ordinances and warns against the use of
subjective deductions to enlarge the area of Divine ordinances.
The chapter proceeds to claim that the Holy Qur’ân has laid down the
final commandments concerning human being’s complete
development. This affirmation of the Holy Qur’ân is embodied in the
3rd verse of the chapter that states: “This day have I perfected for you
your faith and completed My blessings upon you and have chosen
Islam for your religion” ( ‫ﻴﺖ ﻟَ ُﻜ ُﻢ‬
ُ ‫ﺿ‬ ُ ‫ﺖ ﻟَ ُﻜ ْﻢ ِﺩﻳﻨَ ُﻜ ْﻢ َﻭﺃَ ْﺗ َﻤ ْﻤ‬
ِ ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﻧِ ْﻌ َﻤﺘِﻲ َﻭ َﺭ‬ ُ ‫ْﺍﻟﻴَﻮْ َﻡ ﺃَ ْﻛ َﻤ ْﻠ‬
ِْ (5:3). This verse was revealed during the Holy Prophet’s
ً‫ﺍﻹﺳ َْﻼ َﻡ ِﺩﻳﻨﺎ‬.
last pilgrimage in the year 10 A.H. on the ninth of the month of Dhul-
Hijjah when he was on the plain of ‘Arafât (Bukhârî 2/32). In the
words of the above vere words not only Muslims but all humankind is
addressed..

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺃَﻭْ ﻓُﻮﺍ ﺑِ ْﺎﻟ ُﻌﻘُﻮ ِﺩ‬
5:1 This first statement of this chapter is admirably comprehensive.
Covenants, contracts, and engagements are made for the welfare of the
individual and society, and are fundamental in social relations. The
covenants include those imposed by Allâh as well as the mutual
agreements made between people (Tâj). Thus, respect for law,
spiritual as well as temporal, is is made obligatory here. The word
‘Uqûd ‫ ُﻋﻘُﻮﺩ‬obligations, denotes a solemn undertaking or engagement
involving more than one party. According to Imâm Râghib, this verse
refers to three types of obligations: 1) Obligation towards Allâh. 2)
Social obligations to one another. 3) Obligations towards one’s own
spiritual and moral state. These categories span the entirety of our
spiritual and social responsibilities. Complying with these obligations
brings peace and harmony to a society and to our souls; breaching
them leads to discord and enmity and is the source of restlessness in
indiduals and society.

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‫ﺼ ْﻴ ِﺪ َﻭﺃَﻧﺘُ ْﻢ ُﺣ ُﺮ ۗ ٌﻡ ﺇِ ﱠﻥ‬ ْ ‫ﺃُ ِﺣﻠﱠ‬

‫ﺖ ﻟَ ُﻜﻢ ﺑَ ِﻬﻴ َﻤﺔُ ْﺍﻷَ ْﻧ َﻌ ِﺎﻡ ﺇِ ﱠﻻ َﻣﺎ ﻳُ ْﺘﻠَ ٰﻰ َﻋﻠَ ْﻴ ُﻜ ْﻢ َﻏﻴ َْﺮ ُﻣ ِﺤﻠﱢﻲ ﺍﻟ ﱠ‬
‫ﷲَ ﻳَﺤْ ُﻜ ُﻢ َﻣﺎ ﻳ ُِﺮﻳ ُﺪ‬ ‫ﱠ‬
Behîmah ُ‫ ﺑَ ِﻬﻴ َﻤﺔ‬are quadrupeds or any beasts which resemble
domesticated cattle in that they feed on plants and are not beasts of
prey - simply call them domesticated herbivores (Lisân, Râzî).

‫ﻳﺮ َﻭ َﻣﺎ ﺃُ ِﻫ ﱠﻞ ﻟِ َﻐﻴ ِْﺮ ﱠ‬

ُ‫ﷲِ ﺑِ ِﻪ َﻭ ْﺍﻟ ُﻤ ْﻨﺨَ ﻨِﻘَﺔ‬ ِ ‫ﻨﺰ‬ ِ ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْﺍﻟ َﻤ ْﻴﺘَﺔُ َﻭﺍﻟ ﱠﺪ ُﻡ َﻭﻟَﺤْ ُﻢ ْﺍﻟ ِﺨ‬
ْ ‫ﺣُﺮﱢ َﻣ‬
‫ﻴﺤﺔُ َﻭ َﻣﺎ ﺃَ َﻛ َﻞ ﺍﻟ ﱠﺴﺒُ ُﻊ ﺇِ ﱠﻻ َﻣﺎ َﺫ ﱠﻛ ْﻴﺘُ ْﻢ َﻭ َﻣﺎ ُﺫﺑِ َﺢ َﻋﻠَﻰ‬ َ ‫َﻭ ْﺍﻟ َﻤﻮْ ﻗُﻮ َﺫﺓُ َﻭ ْﺍﻟ ُﻤﺘ ََﺮ ﱢﺩﻳَﺔُ َﻭﺍﻟﻨﱠ ِﻄ‬
‫ﻖ‬ٌ ‫ﺐ َﻭﺃَﻥ ﺗَ ْﺴﺘَ ْﻘ ِﺴ ُﻤﻮﺍ ﺑِ ْﺎﻷَ ْﺯ َﻻ ِﻡ ۚ◌ َ ٰﺫﻟِ ُﻜ ْﻢ ﻓِ ْﺴ‬ِ ‫ﺼ‬ ُ ‫ﺍﻟﻨﱡ‬
5:3 Dhakkai-tum ‫ َﺫ ﱠﻛ ْﻴﺘُ ْﻢ‬means “you have duly slaughtered”; the
infinitive noun tadhkiah ‫ ﺗﺰﻛﻴﺔ‬means causing the natural heat of the
body (harârat-i-gharîzî ‫ )ﺣﺮﺍﺭﺕ ﻏﺮﻳﺰﻱ‬to pass forth. Technically, it is
the slaughtering of an animal by cutting jugular vein and causing its
blood to flow out of its body (Râghib, Tâj). Makhmasah ‫ ُﻣﺨ َﻤﺼﺔ‬is
extreme hunger, emptiness caused by hunger, a situation in which
overwhelming extraneous forces beyond a person’s control may
compel him against his will to act in a way that is prohibited (Lisân).

َ ‫ﺎﺕ ۖ◌ َﻭﻁَ َﻌﺎ ُﻡ ﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ‬

‫َﺎﺏ ِﺣﻞﱞ ﻟﱠ ُﻜ ْﻢ َﻭﻁَ َﻌﺎ ُﻣ ُﻜ ْﻢ‬ ُ َ‫ْﺍﻟﻴَﻮْ َﻡ ﺃُ ِﺣ ﱠﻞ ﻟَ ُﻜ ُﻢ ﺍﻟﻄﱠﻴﱢﺒ‬
‫ِﺣﻞﱞ ﻟﱠﻬُ ْﻢ‬
5:5 This permission to share the food of followers of other Scriptures
excludes anything already forbidden. What is prohibited cannot
become lawful because a Jew, a Christian or the follower of any other
revealed Book, offers it.
Tayyibât ‫ﺎﺕ‬ُ َ‫ ﺍﻟﻄﱠﻴﱢﺒ‬refers to all those things which do no physical or
moral harm, and are not contrary to the principles laid down in the
Holy Qur’ân. Intermarriage with polytheists is prohibited (2:221). The
marriage of women of the “People of Book” is allowed. No explicit
reference is made to the marriage of a Muslim woman to the follower
of another religion (for the Jewish and Christian Law in this regard,

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see Deut. 7.3; 2- Cor. 6.14). From the earliest times, the practice of
women marrying men of different faiths has been avoided. However,
Islam enjoins reverence to all the Prophets of the “People of the
Book”. Therefore, despite doctrinal differences, the Muslim husband
and his family will refer to the Prophets of the faith of a wife who is
Christian, Jewish, or a follower of another qualifying religion with the
utmost respect. On the other hand, the followers of many other
religions reject the Prophet of Islam (pbuh). A Muslim woman who
marries a non-Muslim would not necessarily experience the same
respectful attitude concerning Allâh’s messengers from her non-
Muslim husband. In practice, the Holy Prophet (pbuh) married a
Christian, Maria (Maryam), and a Jew, Sophia (Safîyya). The point is
that the Holy Prophet (pbuh) made the marriage contract when they
were still Christian/Jewish. Both these women eventually converted to
Islam after marriage.

ِ ْ ‫ﻴﺖ ﻟَ ُﻜ ُﻢ‬
‫ﺍﻹﺳ َْﻼ َﻡ ِﺩﻳﻨًﺎ‬ ُ ‫ﺿ‬ِ ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﻧِ ْﻌ َﻤﺘِﻲ َﻭ َﺭ‬ ُ ‫ْﺍﻟﻴَﻮْ َﻡ ﺃَ ْﻛ َﻤ ْﻠ‬
ُ ‫ﺖ ﻟَ ُﻜ ْﻢ ِﺩﻳﻨَ ُﻜ ْﻢ َﻭﺃَ ْﺗ َﻤ ْﻤ‬
5:3 "This day have I perfected for you your faith and completed My
blessings upon you and have chosen Islam for your faith" were among
the last Revelations to the Holy Prophet (pbuh), revealed a few
months before his death. This verse marks the culmination of his
teachings and his mission. The Qur’ânic Revelations and their
teachings in the form of Sunnah – (practice by the Holy Prophet,
pbuh) were brought to completion. The final fulfilment of his mission
was to be later when “the earth shall radiate with the Light of his
Lord” (39:69) and his message of peace and faith in one God would
spread around the world.
What follows from this Divine Declaration is that we now have the
perfect Divine Law and should live according to it. The absence of a
command or an aspect of a command also has a sigmificance. A
human being has no authority to fill the gaps in the law where Allâh is
silent. Reasoning by analogy (- qiyâs) or by consensus (- ijmâ‘)

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should not lead to additions or deletions in Divine Law (- sharî‘a).

The Qur’ânic words should retain the meanings they had in the
language of the classical Arabs of the time. “Consensus” of the
Muslims is often used to justify a certain interpretation of law,
however consensus (-ijmâ‘) in its correct use was the consensus
among the Companions of the Holy Prophet (pbuh) and not among the
“learned” of the later generations” (Ibn Hazm). Agreement (-ijmâ‘)
was only seen among the Companions of the Holy Prophet (pbuh) on
a very limited number of subjects. Consensus agreement of the
community through the votes of its specialists and representatives is
the preferred approach in a Muslim society. However, it has not the
authority of sharî‘a. Such agreement can only offer ways or opinions
for special situations. Decisions based on qiyâs and ijmâ‘ is allowed if
it does not add to the Injunction of Divine Law (- sharî‘a). They are
clearly defined in the Holy Book. Labels such as forbidden (harâm),
recommended (halâl), obligatory or discouraged are accidental and
not part of sharî‘a. These expressions should be taken out when
discussing religious injunctions. Such expressions are not be found in
Qur’ân.

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺇِ َﺫﺍ ﻗُ ْﻤﺘُ ْﻢ ﺇِﻟَﻰ ﺍﻟﺼ َﱠﻼ ِﺓ ﻓَﺎ ْﻏ ِﺴﻠُﻮﺍ ُﻭﺟُﻮﻫَ ُﻜ ْﻢ َﻭﺃَ ْﻳ ِﺪﻳَ ُﻜ ْﻢ ﺇِﻟَﻰ‬
‫ﻭﺳ ُﻜ ْﻢ َﻭﺃَﺭْ ُﺟﻠَ ُﻜ ْﻢ ﺇِﻟَﻰ ْﺍﻟ َﻜ ْﻌﺒَ ْﻴ ِﻦ‬ ِ ِ‫ْﺍﻟ َﻤ َﺮﺍﻓ‬
ِ ‫ﻖ َﻭﺍ ْﻣ َﺴﺤُﻮﺍ ﺑِ ُﺮ ُء‬
5:6 In this verse Allâh is directing us to purification before Prayer,
which can be performed with either clean water or pure dust, the
constituent parts of the body. The ablution of the body before ritual
Prayer also symbolizes spiritual purification. Ablution through the
mystery of life, which is water, is to witness the Living who created
all life from water, while ablution through the element of dust,
connects to our substance of origin: “He fashioned him out of dust,
then He said to him, Be!, and it came to be” (3:59).

‫ﻴﻞ َﻭﺑَ َﻌ ْﺜﻨَﺎ ِﻣ ْﻨﻬُ ُﻢ ْﺍﺛﻨ َْﻲ َﻋ َﺸ َﺮ ﻧَﻘِﻴﺒًﺎ‬ ‫َﻭﻟَﻘَ ْﺪ ﺃَﺧَ َﺬ ﱠ‬

َ ‫ﷲُ ِﻣﻴﺜَﺎ‬
َ ِ‫ﻕ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬
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5:12 Ithna ‘Ashara Naqîban ‫ ْﺍﺛﻨ َْﻲ َﻋ َﺸ َﺮ ﻧَﻘِﻴﺒًﺎ‬means “twelve chieftains”,

in the sense that Jesus had twelve disciples. In the statement that
follows, “Allâh said. ‘I will certainly absolve you of your sins and will
surely admit you to Gardens served with running streams” ( ‫َﻭ َﻷُ ْﺩ ِﺧﻠَﻨﱠ ُﻜ ْﻢ‬
‫ﺕ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ ْﺍﻷَ ْﻧﻬَﺎ ُﺭ‬
ٍ ‫ ) َﺟﻨﱠﺎ‬refer to the “promised gardens” that was
described by Joshua and Caleb, son of Jephunnah as a land in which
“flows milk and honey” (Num. 14.8).

‫ﺧَﺬﻧَﺎ ِﻣﻴﺜَﺎﻗَﻬُ ْﻢ ﻓَﻨَﺴُﻮﺍ َﺣﻈًّﺎ ﱢﻣ ﱠﻤﺎ ُﺫ ﱢﻛﺮُﻭﺍ ﺑِ ِﻪ‬ ْ َ‫ﺎﺭ ٰﻯ ﺃ‬

َ ‫َﺼ‬ َ ‫َﻭ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ﻧ‬
‫ﻀﺎ َء ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬
َ ‫َﺍﻭﺓَ َﻭ ْﺍﻟﺒَ ْﻐ‬
َ ‫ﻓَﺄ َ ْﻏ َﺮ ْﻳﻨَﺎ ﺑَ ْﻴﻨَﻬُ ُﻢ ْﺍﻟ َﻌﺪ‬
5:14 Mîthâq ‫ﻕ‬ َ ‫ ِﻣﻴﺜَﺎ‬is a covenant. In the New Testament, we read Jesus
saying, “I have much more to say to you, more than you can now bear.
But when he, the spirit of truth, comes, he will guide you into all the
truth” (John 16.12-13). The Kingdom of God, so often spoken of by
Jesus, was none other than the spiritual kingdom to be established by
the Holy Prophet (pbuh) of Islam. Christians look for other
interpretations of this verse.

‫ﻚ ِﻣﻦَ ﱠ‬
ِ‫ﷲ‬ ُ ِ‫ﷲَ ﻫُ َﻮ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ۚ◌ ﻗُﻞْ ﻓَ َﻤﻦ ﻳَ ْﻤﻠ‬
‫ﻟﱠﻘَ ْﺪ َﻛﻔَ َﺮ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻥ ﱠ‬
ُ
ِ ْ‫َﺷ ْﻴﺌًﺎ ﺇِ ْﻥ ﺃَ َﺭﺍ َﺩ ﺃَﻥ ﻳُ ْﻬﻠِﻚَ ْﺍﻟ َﻤ ِﺴﻴ َﺢ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ َﻭﺃ ﱠﻣﻪُ َﻭ َﻣﻦ ﻓِﻲ ْﺍﻷَﺭ‬
‫ﺽ َﺟ ِﻤﻴﻌًﺎ‬
5:17 Yuhlika ‫ ﻳُ ْﻬﻠِﻚ‬means, “to put an end to” or “to cause to die”. This
verse is another argument that neither Jesus nor his mother is living on
this earth or in heaven waiting to return. Mary died, so did Jesus. He
was not made an exception to Mary. All those who consider Jesus to
still alive in some form should know that he died like all Prophets.
“And all those that were in the earth” ‫ﺽ َﺟ ِﻤﻴﻌًﺎ‬ِ ْ‫ َﻭ َﻣﻦ ﻓِﻲ ْﺍﻷَﺭ‬does not
mean all those human beings who are on the entire earth, but all his
contemporaries (cf. 2:47). The Holy Qur’ân repeatedly rejects the
divinity of Jesus and presents an argument that he died like any other
human being (cf. 5:72-75). We read, “The Messiah, son of Mary was
only a Messenger, all Messengers have passed away, and his mother

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was a highly truthful woman. They both used to eat food. See how we
explain the arguments for their good; yet see how those (who believe
that Jesus is living or was a son of god) are turned away from truth"
(5: 75).

ِ ‫ﻳَﺎ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬

‫ﺏ ﻗَ ْﺪ َﺟﺎ َء ُﻛ ْﻢ َﺭﺳُﻮﻟُﻨَﺎ ﻳُﺒَﻴ ُﱢﻦ ﻟَ ُﻜ ْﻢ َﻋﻠَ ٰﻰ ﻓَ ْﺘ َﺮ ٍﺓ ﱢﻣﻦَ ﺍﻟﺮﱡ ﺳ ُِﻞ ﺃَﻥ ﺗَﻘُﻮﻟُﻮﺍ‬
ٍ ‫ﻴﺮ َﻭ َﻻ ﻧَ ِﺬ‬
‫ﻳﺮ‬ ٍ ‫َﻣﺎ َﺟﺎ َءﻧَﺎ ِﻣﻦ ﺑَ ِﺸ‬
5:19 ‘Alâ fatratin ‫ َﻋﻠَ ٰﻰ ﻓَ ْﺘ َﺮ ٍﺓ‬means “after a break”. The Holy Prophet
(pbuh) is reported to have said, speaking of Jesus, “There has been no
Messenger between him and me” (Bukhârî 21:48). No nation or
religion claims the appearance of any universal messenger bringing a
new Divine Law between the lives of Jesus and Mohammad (pbuh).
This does not mean that Allâh remained dumb for six hundred years
and He did speak to anyone. The verse simply says that Mosaic Law
retained its validity in this period. One must differentiate between
nabî that is Prophet, and rasûl who is a Law bringing Messenger. Not
all Prophets are Messengers. Moses was a Law Giving Messenger
(rasûl) and a Prophet (nabî) (19:51) and Aaron was only a Prophet
(19:53).

‫ﷲِ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺇِ ْﺫ َﺟ َﻌ َﻞ ﻓِﻴ ُﻜ ْﻢ ﺃَﻧﺒِﻴَﺎ َء‬

‫ﺎﻝ ُﻣﻮ َﺳ ٰﻰ ﻟِﻘَﻮْ ِﻣ ِﻪ ﻳَﺎ ﻗَﻮْ ِﻡ ْﺍﺫ ُﻛﺮُﻭﺍ ﻧِ ْﻌ َﻤﺔَ ﱠ‬
َ َ‫َﻭﺇِ ْﺫ ﻗ‬
َ‫ﺕ ﺃَ َﺣﺪًﺍ ﱢﻣﻦَ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ ِ ‫َﻭ َﺟ َﻌﻠَ ُﻜﻢ ﱡﻣﻠُﻮ ًﻛﺎ َﻭﺁﺗَﺎ ُﻛﻢ ﱠﻣﺎ ﻟَ ْﻢ ﻳ ُْﺆ‬
5:20 Mulûk ‫ ﱡﻣﻠُﻮﻙ‬means, “Master of your own affairs” (for this
rendering see Jarîr, Zamakhsharî, Râzî). It is an allusion to the
Israelites freedom and independence after their Egyptian bondage, and
therefore is not an anachronism.

‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ ُﻣﻮ َﺳ ٰﻰ ﺇِﻧﱠﺎ ﻟَﻦ ﻧﱠ ْﺪ ُﺧﻠَﻬَﺎ ﺃَﺑَﺪًﺍ ﱠﻣﺎ ﺩَﺍ ُﻣﻮﺍ ﻓِﻴﻬَﺎ ۖ◌ ﻓَ ْﺎﺫﻫَﺐْ ﺃَﻧﺖَ َﻭ َﺭﺑﱡﻚَ ﻓَﻘَﺎﺗِ َﻼ‬
َ‫ﺇِﻧﱠﺎ ﻫَﺎﻫُﻨَﺎ ﻗَﺎ ِﻋ ُﺪﻭﻥ‬
5:24 What is said here concerns the spiritual immaturity of the people
of Moses (Num. 13.32; 14.1-4, 6-9) which can be seen as contrasted
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against the attitudes of Companions of the Holy Prophet. Before the

Battle of Badr one of the Companions, Miqdâd Ibn Amar, said to the
Holy Prophet (pbuh), “We are with you. We will never say, as the
people of Moses said to him, go forth you and your Lord, then fight
there you two, we will sit down here and watch. We will fight your
enemies in front of you, and behind you, and on your right and on
your left” (Bukhârî). Moses prayed about his own people: “bring
about separation between us (Moses and Aaron and his sincere
followers) and these disobedient people.” Joshua and Jephunnah
supported the position of Moses with respect to these “disobedient
people” and said to them, “rebel not ye against the Lord, neither fear
ye the people of the land, their defense is deported from them and the
Lord is with us, fear them not” (Num. 14.6-9). It was under the
leadership of Joshua and Jephunnah that finally, after forty years, the
Israelites were to enter the Promised Land.

ْ‫ﻖ ﺇِ ْﺫ ﻗَ ﱠﺮﺑَﺎ ﻗُﺮْ ﺑَﺎﻧًﺎ ﻓَﺘُﻘُﺒ َﱢﻞ ِﻣ ْﻦ ﺃَ َﺣ ِﺪ ِﻫ َﻤﺎ َﻭﻟَ ْﻢ ﻳُﺘَﻘَﺒﱠﻞ‬

‫َﻭﺍ ْﺗ ُﻞ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﻧَﺒَﺄ َ ﺍ ْﺑﻨ َْﻲ ﺁ َﺩ َﻡ ﺑِ ْﺎﻟ َﺤ ﱢ‬
‫ﻚ‬َ ‫ﺎﻝ َﻷَ ْﻗﺘُﻠَﻨﱠ‬
َ َ‫ِﻣﻦَ ْﺍﻵﺧَ ِﺮ ﻗ‬
5:27 The verse is an reference to the Jews and their relationship with
the Muslims. Their offerings were rejected because they rejected the
Divine Discourse revealed to the Prophet Muhammad (pbuh).

‫ﺲ ﺃَﻭْ ﻓَ َﺴﺎ ٍﺩ‬

ٍ ‫ﻴﻞ ﺃَﻧﱠﻪُ َﻣﻦ ﻗَﺘ ََﻞ ﻧَ ْﻔﺴًﺎ ﺑِ َﻐﻴ ِْﺮ ﻧَ ْﻔ‬
َ ِ‫ِﻣ ْﻦ ﺃَﺟْ ِﻞ َ ٰﺫﻟِﻚَ َﻛﺘَ ْﺒﻨَﺎ َﻋﻠَ ٰﻰ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬
‫ﺎﺱ َﺟ ِﻤﻴﻌًﺎ‬ َ ‫ﺎﺱ َﺟ ِﻤﻴﻌًﺎ َﻭ َﻣ ْﻦ ﺃَﺣْ ﻴَﺎﻫَﺎ ﻓَ َﻜﺄَﻧﱠ َﻤﺎ ﺃَﺣْ ﻴَﺎ ﺍﻟﻨﱠ‬
َ ‫ﺽ ﻓَ َﻜﺄَﻧﱠ َﻤﺎ ﻗَﺘ ََﻞ ﺍﻟﻨﱠ‬
ِ ْ‫ﻓِﻲ ْﺍﻷَﺭ‬
5:32 The human being is Allâh’s noblest handiwork. He is the zenith
of His creation, its aim and end. Humanity is Allâh’s vicegerent on
earth (2:30; 17:30). It is therefore natural that the religion, which has
put human beings on such a high pedestal, should also attach great
importance and sanctity to human life. According to Islamic teaching,
of all things, human life is the most sacred and inviolable (see also
17:33 for the gravity of the crime of murder). In the verse, the word

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nafs stands for a human being, but may also refer the any great
reformer or any prophet. As the word Nafsan ‫ ﻧَ ْﻔﺴًﺎ‬here is used as an
indefinite, then according to Arabic syntax, the word must refer to the
Jewish plots to kill the Holy Prophet (pbuh), but does so without
detracting from the universal validity of the injunction against murder.
The words ‫“ َﻛﺘَ ْﺒﻨَﺎ َﻋﻠَ ٰﻰ ﺑَﻨِﻲ ﺇِ ْﺳ َﺮﺍﺋِﻴ َﻞ‬We laid down for the Children of
Israel” also refer to its earlier enunciation. The same text you can read
in Talmud: Mischna Sanhedrin IV.5.

‫ﺽ ﻓَ َﺴﺎﺩًﺍ ﺃَﻥ‬
ِ ْ‫ﷲَ َﻭ َﺭﺳُﻮﻟَﻪُ َﻭﻳَ ْﺴ َﻌﻮْ ﻥَ ﻓِﻲ ْﺍﻷَﺭ‬ ‫ﺎﺭﺑُﻮﻥَ ﱠ‬ ِ ‫ﺇِﻧﱠ َﻤﺎ َﺟﺰَ ﺍ ُء ﺍﻟﱠ ِﺬﻳﻦَ ﻳ َُﺤ‬
ِ ْ‫ﻑ ﺃَﻭْ ﻳُﻨﻔَﻮْ ﺍ ِﻣﻦَ ْﺍﻷَﺭ‬
‫ﺽ‬ ٍ ‫ُﺼﻠﱠﺒُﻮﺍ ﺃَﻭْ ﺗُﻘَﻄﱠ َﻊ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭﺃَﺭْ ُﺟﻠُﻬُﻢ ﱢﻣ ْﻦ ِﺧ َﻼ‬
َ ‫ﻳُﻘَﺘﱠﻠُﻮﺍ ﺃَﻭْ ﻳ‬
5:33 Those who wage war against Allâh and His Messenger and who
attempt to spread violence and chaos mostly end up being slain,
crucified, or banished from the land. There is a more general
application in a legal sense against deceit, murder and the (attempted)
spread of corruption.

‫ﱠﺎﺭﻗَﺔُ ﻓَﺎ ْﻗﻄَﻌُﻮﺍ ﺃَ ْﻳ ِﺪﻳَﻬُ َﻤﺎ َﺟﺰَ ﺍ ًء ﺑِ َﻤﺎ َﻛ َﺴﺒَﺎ ﻧَ َﻜ ًﺎﻻ ﱢﻣﻦَ ﱠ‬
ِ‫ﷲ‬ ُ ‫ﱠﺎﺭ‬
ِ ‫ﻕ َﻭﺍﻟﺴ‬ ِ ‫َﻭﺍﻟﺴ‬
5:38 Al-Sâriq ‫ﻕ‬ ُ ‫ﱠﺎﺭ‬
ِ ‫ﺍﻟﺴ‬is a noun of intensiveness of sâriq ‫ﺳﺎﺭﻕ‬. It is
derived from the root saraqa ‫ َﺳ َﺮﻕ‬meaning, “To steal”. Sâriq is the
one who steals. Al ‫ ﺍﻝ‬before the noun gives the sense of intensiveness
and perfection. Such a noun is called ism mubâlaghah ‫ﺇﺳﻢ ﺍﻟﻤﺒﺎﻟﻐﺔ‬. Thus
Al-Sâriq ‫ﻕ‬ ُ ‫ﱠﺎﺭ‬
ِ ‫ ﺍﻟﺴ‬is not just an ordinary thief or a person who commits
an act of theft, but a professional, habitual thief. Al-Sâriqah ُ ‫ﱠﺎﺭﻗَﺔ‬ ِ ‫ ﺍﻟﺴ‬is
the female counterpart of such a habitual thief. The word Aqta‘û ‫ﺍ ْﻗﻄَﻌُﻮ‬
literally means, “to cut” and faqta‘û aidî-huma ‫ ﻓَﺎﻗْﻄَﻌُﻮﺍ ﺃَ ْﻳ ِﺪﻳَﻬُ َﻤﺎ‬means,
“cut the hand of the two”. However, the punishment prescribed in the
verse is not for a simple act of theft (saraqa), or for an ordinary thief
(sâriq) but for Al-Sâriqa, the addicted, habitual thief, whether man or
woman.

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In order to correctly understand the nature of this punishment, it is

necessary to know the metaphorical meaning of faqta‘û aidî-huma
‫ ﻓَﺎﻗْﻄَﻌُﻮﺍ ﺃَ ْﻳ ِﺪﻳَﻬُ َﻤﺎ‬or “cut the hand of the two”. The Arabic expression for
silencing someone is qat‘a lisâna-hu ‫ ﻗﻄﻊ ﻟﺴﺎﻧﻪ‬- “cut off his tongue”.
However, qata‘a-hu bil-hijjati ‫ ﻗﻄَﻌﻪ ﺑﺎﻟﺤﺠٌﺔ‬means, “he silenced him
with argument” (Lisân). We read in the chapter of Joseph, qata‘na
aidîyahunna ‫ ﻗﻄﻌﻦَ ﺇﻳﺪﻳﻬ ٌُﻦ‬meaning “cut their hands”: “when they (the
women of the township) saw him (Joseph) they began to cut (off) their
hands” (12:31). This does not mean that the women of the township
where Joseph lived literally cut their hands off when they saw Joseph,
but his appearance made them fall silent this way. Therefore, faqta‘û
aidî-huma ‫“( ﻓَﺎﻗْﻄَﻌُﻮﺍ ﺃَ ْﻳ ِﺪﻳَﻬُ َﻤﺎ‬cut the hand of the two) has to be read
metaphorically. It means that the Al-Sâriq (or Al-Sâriqa the female
counterpart) must be deprived of the power and means to continue
stealing and to prevent them from committing repeated thefts. This
could be done by imprisonment or other means. This punishment must
be compared with the minimum punishment for those who "make
war" and “create disorder in land" such as bandits and murderers, as
mentioned in verse 33 of this chapter. As stated there (5:33), for such
people the minimum punishment is imprisonment, yet theft is a less
serious crime than "creating disorder in land" and "making war". The
minimum punishment for theft should therefore not be more severe
than the minimum punishment these more sever crimes.
There is also another argument that faqta‘û aidî-huma ‫ﻄﻌُﻮﺍ ﺃَ ْﻳ ِﺪﻳَﻬُ َﻤﺎ‬
َ ْ‫ ﻓَﺎﻗ‬-
“cut the two hands” is to be taken metaphorically and not literally, and
that is by looking at the practice of the Holy Prophet (pbuh).
According to a saying of the Holy Prophet (pbuh), a hand was not to
be cut off when a theft was committed in the course of a journey
(Da’ûd 37.19); a further saying is that a hand was not to be cut off for
stealing fruit from a tree (Da’ûd 37:19). Another tradition (hadîth)
states that at the time of the Holy Prophet (pbuh) when a person stole
another’s belongings. The rightful owner was invited to sell it to the
person who had stolen it, and the Holy Prophet (pbuh) approved of
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this arrangement (Dâ‘ûd). ‘Umar(rz), the second caliph did not cut off
the hands of Ibn Abî Batta and his companions who stole a camel
because they were hungry. Therefore, without a system of social
security this punishment cannot be imposed as every citizen is entitled
to a share in the community’s economic resources. It is therefore
against the background of such a system of social security that the
Holy Qur’ân imposes this punishment. In a state in which security,
social justice, and the basic needs of all are assured, theft represents an
attack against the system as a whole. Thieves should be stopped and
confined if peace is to be maintained in such a society. In a state
where this social security does not exist, such a punishment should not
be imposed and state law must confine itself to milder forms of
punishment. It was based on this principle that ‘Umar(rz) waived the
hadd (limit) of hand cutting in the case of Ibn Abi Batta during a
period of famine that afflicted the nation during his reign. This
punishment therefore is not a required punishment under all
circumstances as it is often misunderstood, but rather the absolute
maximum punishment that can be imposed if certain strict conditions
are met. Another aspect that should be remembered is that theft in
those times often resulted in severe consequences and even death of
the victim of such crimes, for example if a riding camel or water and
food provisions were stolen in the desert. Even if taken literally, it
should be noted that this punishment, by imposing a maximal limit on
the punishment for theft abolished the death penalty for this crime,
which in that day and age was commonly imposed.

ِ ‫َﺳ ﱠﻤﺎ ُﻋﻮﻥَ ﻟِ ْﻠ َﻜ ِﺬ‬

ِ ْ‫ﺏ ﺃَ ﱠﻛﺎﻟُﻮﻥَ ﻟِﻠﺴﱡﺤ‬
‫ﺖ‬
5:42 Suht ‫ﺖ‬ِ ْ‫ ﻟِﻠﺴﱡﺤ‬literally means, “things forbidden”. Its root is sahata
‫ َﺳ َﺤﺖ‬meaning to gain what is unlawful; make unlawful profit; do
anything that leads to destruction; devour that which is forbidden
(Lisân), or take a bribe (Râghib). Hence, the passage denotes those
who greedily devour all that is forbidden.

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َ‫ﺇِﻧﱠﺎ ﺃَﻧﺰَ ْﻟﻨَﺎ ﺍﻟﺘﱠﻮْ َﺭﺍﺓَ ﻓِﻴﻬَﺎ ﻫُ ًﺪﻯ َﻭﻧُﻮ ٌﺭ ۚ◌ ﻳَﺤْ ُﻜ ُﻢ ﺑِﻬَﺎ ﺍﻟﻨﱠﺒِﻴﱡﻮﻥَ ﺍﻟﱠ ِﺬﻳﻦَ ﺃَ ْﺳﻠَ ُﻤﻮﺍ ﻟِﻠﱠ ِﺬﻳﻦ‬
‫ﷲِ َﻭ َﻛﺎﻧُﻮﺍ َﻋﻠَ ْﻴ ِﻪ‬ ‫ﺏ ﱠ‬ ِ ‫ﻫَﺎ ُﺩﻭﺍ َﻭﺍﻟ ﱠﺮﺑ ﱠﺎﻧِﻴﱡﻮﻥَ َﻭ ْﺍﻷَﺣْ ﺒَﺎ ُﺭ ﺑِ َﻤﺎ ﺍ ْﺳﺘُﺤْ ﻔِﻈُﻮﺍ ِﻣﻦ ِﻛﺘَﺎ‬
‫ﻴﻼ ۚ◌ َﻭ َﻣﻦ‬ ً ِ‫ﺍﺧ َﺸﻮْ ِﻥ َﻭ َﻻ ﺗَ ْﺸﺘَﺮُﻭﺍ ﺑِﺂﻳَﺎﺗِﻲ ﺛَ َﻤﻨًﺎ ﻗَﻠ‬ْ ‫ﺎﺱ َﻭ‬َ ‫ُﺷﻬَﺪَﺍ َء ۚ◌ ﻓَ َﻼ ﺗ َْﺨ َﺸ ُﻮﺍ ﺍﻟﻨﱠ‬
َ‫ﻚ ﻫُ ُﻢ ْﺍﻟ َﻜﺎﻓِﺮُﻭﻥ‬ ُ ‫ﻟﱠ ْﻢ ﻳَﺤْ ُﻜﻢ ﺑِ َﻤﺎ ﺃَﻧﺰَ َﻝ ﱠ‬
َ ِ‫ﷲُ ﻓَﺄﻭﻟَ ٰـﺌ‬
5:44 Torah ‫ ﺍﻟﺘﱠﻮْ َﺭﺍﺓ‬was a Divine Revelation and provided “light and
guidance" (‫)ﻫُﺪًﻯ َﻭﻧُﻮ ٌﺭ‬. It was intended for the children of Israel, and
was never meant to have universal validity. This verse does not offer
evidence of the purity of the text of the scripture in what we read
today, or that this “light and the guidance” were kept intact throughout
the ages. The Rabbis and those learned in their law were required to
guard their scripture. However, scholars among the Jews (and
Christians) know that major alterations were made and are still being
made by human hands to their holy scriptures, which they claim are
from God. The alteration of these books is clearly referenced in the
Holy Qur’ân in 2:75-79. The light and guidance also refer to the
Divine teachings and the prophecies about the advent of Jesus and the
Holy Prophet (pbuh). It is the duty of the learned to inform their
people about the true teachings and the prophecies and these verses
warn against trying to conceal or modify them.

‫ﻴﻞ ﺑِ َﻤﺎ ﺃَﻧﺰ ََﻝ ﱠ‬

‫ﷲُ ﻓِﻴ ِﻪ‬ ِ ‫ﻧﺠ‬ ِ ْ ‫َﻭ ْﻟﻴَﺤْ ُﻜ ْﻢ ﺃَ ْﻫ ُﻞ‬
ِ ‫ﺍﻹ‬
5:47 The words “and let the followers of the Evangel judge according
to what Allâh has revealed therein”, like similar concepts in 5:44do
not enjoin obedience to any Law of Moses or of Jesus but refer to the
prophecies contained in the Torah and the Evangel about the advent of
the Holy Prophet (pbuh) of Islam.

ِ ‫ﺼ ﱢﺪﻗًﺎ ﻟﱢ َﻤﺎ ﺑَ ْﻴﻦَ ﻳَ َﺪ ْﻳ ِﻪ ِﻣﻦَ ْﺍﻟ ِﻜﺘَﺎ‬

‫ﺏ َﻭ ُﻣﻬَ ْﻴ ِﻤﻨًﺎ َﻋﻠَ ْﻴ ِﻪ‬ ‫َﺎﺏ ﺑِ ْﺎﻟ َﺤ ﱢ‬
َ ‫ﻖ ُﻣ‬ َ ‫َﻭﺃَﻧﺰَ ْﻟﻨَﺎ ﺇِﻟَ ْﻴﻚَ ْﺍﻟ ِﻜﺘ‬
5:48 The Holy Qur’ân is Muhaimin ً‫ ُﻣﻬَ ْﻴ ِﻤﻦ‬, which means “guardian
over the previous scriptures”. The Holy Qur’ân is the deciding factor

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‫ ْﺍﻟ َﺤ ﱢ‬is distinct as the

as to what is genuine and what is false. Al-Haqq ‫ﻖ‬
absolute Truth, as opposed to books which contain both truth and
falsehood. Al ‫ ﺍﻝ‬before the noun haqq gives the sense of intensiveness
and perfection.

‫ﺼﻴﺒَﻨَﺎ‬ِ ُ‫ﺎﺭ ُﻋﻮﻥَ ﻓِﻴ ِﻬ ْﻢ ﻳَﻘُﻮﻟُﻮﻥَ ﻧ َْﺨ َﺸ ٰﻰ ﺃَﻥ ﺗ‬ ِ ‫ﻓَﺘ ََﺮﻯ ﺍﻟﱠ ِﺬﻳﻦَ ﻓِﻲ ﻗُﻠُﻮﺑِ ِﻬﻢ ﱠﻣ َﺮﺽٌ ﻳُ َﺴ‬
‫ﺢ ﺃَﻭْ ﺃَ ْﻣ ٍﺮ ﱢﻣ ْﻦ ِﻋﻨ ِﺪ ِﻩ ﻓَﻴُﺼْ ﺒِﺤُﻮﺍ َﻋﻠَ ٰﻰ َﻣﺎ‬ ْ ْ
ِ ‫ﷲُ ﺃَﻥ ﻳَﺄﺗِ َﻲ ﺑِﺎﻟﻔَ ْﺘ‬
‫ﺩَﺍﺋِ َﺮﺓٌ ۚ◌ ﻓَ َﻌ َﺴﻰ ﱠ‬
َ‫ﺃَ َﺳﺮﱡ ﻭﺍ ﻓِﻲ ﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ ﻧَﺎ ِﺩ ِﻣﻴﻦ‬
5:52 Al-Fatha ‫ﺢ‬ ِ ‫ ْﺍﻟﻔَ ْﺘ‬means “The victory” or “The opening of good
fortune” (Tâj, Asas). Al ‫ ﺍﻝ‬before Al-Fatha ‫ﺢ‬ ِ ‫ ْﺍﻟﻔَ ْﺘ‬refers to a particular
victory, not just victory as a general concept. Here it may refer to the
victory of Makkah. The verse indicates that certain people were
blessed with good fortune at the time of victory. The “remorsefulness”
experienced by others is due to missing the opportunity of receiving
great fortune by not accepting the Divine message.

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻣﻦ ﻳَﺮْ ﺗَ ﱠﺪ ِﻣﻨ ُﻜ ْﻢ ﻋَﻦ ِﺩﻳﻨِ ِﻪ ﻓَ َﺴﻮْ ﻑَ ﻳَﺄْﺗِﻲ ﱠ‬
‫ﷲُ ﺑِﻘَﻮْ ٍﻡ ﻳُ ِﺤﺒﱡﻬُ ْﻢ‬
‫ﻴﻞ ﱠ‬
ِ‫ﷲ‬ ِ ِ‫َﻭﻳُ ِﺤﺒﱡﻮﻧَﻪُ ﺃَ ِﺫﻟﱠ ٍﺔ َﻋﻠَﻰ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﺃَ ِﻋ ﱠﺰ ٍﺓ َﻋﻠَﻰ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦَ ﻳُ َﺠﺎ ِﻫ ُﺪﻭﻥَ ﻓِﻲ َﺳﺒ‬
‫َﻭ َﻻ ﻳَﺨَ ﺎﻓُﻮﻥَ ﻟَﻮْ َﻣﺔَ َﻻﺋِ ٍﻢ ۚ◌ َ ٰﺫﻟِﻚَ ﻓَﻀْ ُﻞ ﱠ‬
‫ﷲِ ﻳ ُْﺆﺗِﻴ ِﻪ َﻣﻦ ﻳَ َﺸﺎ ُء‬
5:54 There is a particular beauty in the Divine words ُ ‫ﻳُ ِﺤ ﱡﺒﻬُ ْﻢ َﻭﻳُ ِﺤﺒﱡﻮﻧَﻪ‬
“Whom He will love and who will love Him”, which comes from the
use of pronouns of absence (3rd person plural) and a future tense
without end, indicating that Allâh’s love for His servants will be
endless. His love for us will exist whether our state is one of existence
or non-existence. He confirms His intention in the following words:
“He will be with you wherever you may be” (57:4).

‫ﺐ َﻋﻠَ ْﻴ ِﻪ‬
َ ‫َﻀ‬ ‫ﷲِ ۚ◌ َﻣﻦ ﻟﱠ َﻌﻨَﻪُ ﱠ‬
ِ ‫ﷲُ َﻭﻏ‬ ‫ﻗُﻞْ ﻫَﻞْ ﺃُﻧَﺒﱢﺌُ ُﻜﻢ ﺑِ َﺸﺮﱟ ﱢﻣﻦ َ ٰﺫﻟِﻚَ َﻣﺜُﻮﺑَﺔً ِﻋﻨ َﺪ ﱠ‬
َ‫ﻳﺮ َﻭ َﻋﺒَ َﺪ ﺍﻟﻄﱠﺎ ُﻏﻮﺕ‬ ِ ‫َﻭ َﺟ َﻌ َﻞ ِﻣ ْﻨﻬُ ُﻢ ْﺍﻟﻘِ َﺮ َﺩﺓَ َﻭ ْﺍﻟﺨَ ﻨ‬
َ ‫َﺎﺯ‬

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5:60 “He has made (as) apes and pigs” (‫َﺎﺯﻳﺮ‬ ِ ‫ ) َﺟ َﻌ َﻞ ِﻣ ْﻨﻬُ ُﻢ ْﺍﻟﻘِ َﺮ َﺩﺓَ َﻭﺍﻟْ َﺨﻨ‬is a
metaphorical description of the moral degradation sinners undergo:
they became degraded, egoistic, devoid of morals, and abandon
themselves to the pursuit of lust (Mujâhid, Jarîr, see also 2:65).

ِ ‫ْﺼ ُﻤﻚَ ِﻣﻦَ ﺍﻟﻨﱠ‬

‫ﺎﺱ‬ ‫َﻭ ﱠ‬
ِ ‫ﷲُ ﻳَﻌ‬
5:67 Ya‘simu-ka ‫ﻚ‬ ِ ‫ ﻳَ ْﻌ‬- “He will protect you” is derived from
َ ‫ﺼ ُﻤ‬
‘asma, which means to protect, hinder, defend, save from evil, or
protect from sin (Tâj, Lisân). Commenting on this verse Imâm Râghib
writes that the ‘ismat ‫ ِﻋﺼﻤﺖ‬or protection of the Prophet is given to
him by Allâh in the first place by characterising him with purity of
essence; by creating him with a pure nature free from any sin, and by
protecting him from evil and sinful deeds. Thus with these words,
Allâh grants the Holy Prophet (pbuh) physical protection as well as
spiritual excellence. This verse is to bring tranquillity to the Holy
Prophet (pbuh). Al-Alûsî also gives a similar explanation in Rûh al-
Ma‘âni.
“Allâh will protect you from all the onslaughts of people on your life”
is a great prophecy. In Makkah, the Holy Prophets enemies were the
Quraish. His Hijrah to Madînah multiplied the numbers on his
enemies. In Madînah, most of the Quraish, Jews, Christians, and the
other tribes of Arabia, the hypocrites, and the kingdoms of Persia and
Byzantine were all hostile towards him. In this critical situation, this
promise is given that the Holy Prophet (pbuh) will remain under
Divine protection against the many dangers that threaten his life. The
reality of this promise can be judged from the fact that three of the
four caliphs that followed him, ‘Umar (rz), ‘Uthmân (rz) and ‘Alî (rz, were
killed, although they had by that time acquired greater political power.
The verse also refutes the opinion of some people that the Holy
Prophet (pbuh) was afraid of Abû Bakr(rz), his father-in-law and the
first caliph. Abû Bakr(rz) was known as a soft-hearted person and a
sincere friend of the Holy Prophet. He had no reason to be afraid of

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Abû Bakr(rz). Besides, the promise of protection from All-Mighty

Allâh removes the fear of another human being.

‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ‬

‫ﺼﺎ َﺭ ٰﻯ َﻣ ْﻦ ﺁ َﻣﻦَ ﺑِ ﱠ‬ َ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻫَﺎ ُﺩﻭﺍ َﻭﺍﻟﺼﱠﺎﺑِﺌُﻮﻥَ َﻭﺍﻟﻨﱠ‬
َ‫ﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ ﻳَﺤْ ﺰَ ﻧُﻮﻥ‬ َ ‫ْﺍﻵ ِﺧ ِﺮ َﻭ َﻋ ِﻤ َﻞ‬
ٌ ْ‫ﺻﺎﻟِﺤًﺎ ﻓَ َﻼ ﺧَ ﻮ‬
5:69 The verse repeats once again what was already said in 2:62 in the
same words.

‫ﺎﻝ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﻳَﺎ ﺑَﻨِﻲ‬

َ َ‫ﷲَ ﻫُ َﻮ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ۖ◌ َﻭﻗ‬
‫ﻟَﻘَ ْﺪ َﻛﻔَ َﺮ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻥ ﱠ‬
‫ﻴﻞ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬
‫ﷲَ َﺭﺑﱢﻲ َﻭ َﺭﺑ ﱠ ُﻜ ْﻢ‬ َ ِ‫ﺇِﺳ َْﺮﺍﺋ‬
5:72 The Christian doctrine of the Trinity is refuted here. The name of
Holy Ghost or the alleged divinity of Mary is not mentioned where
reference is made to the Trinity (5:73). The doctrine concerning the
deification of Mary or “Mariolatry” by the Catholics is well known.

ِ ُ‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﺍﻟﺮﱡ ُﺳ ُﻞ َﻭﺃُ ﱡﻣﻪ‬

‫ﺻﺪﱢﻳﻘَﺔٌ َﻛﺎﻧَﺎ‬ ْ َ‫ﱠﻣﺎ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ﺇِ ﱠﻻ َﺭﺳُﻮ ٌﻝ ﻗَ ْﺪ ﺧَ ﻠ‬
‫ﻳَﺄْ ُﻛ َﻼ ِﻥ ﺍﻟﻄﱠ َﻌﺎ َﻡ‬
5:75 The verse advances a number of arguments against the alleged
divinity of Jesus (3:2; 3:5; 3:6; 3:55; 4:157). The statement “The
Messiah, son of Mary, was only a Messenger, all the Messengers have
(like him) passed away before him” also indicates that Jesus has died
and is not still living with his body somewhere in heaven.

‫ﺿ ًّﺮﺍ َﻭ َﻻ ﻧَ ْﻔﻌًﺎ‬
َ ‫ﻚ ﻟَ ُﻜ ْﻢ‬
ُ ِ‫ﷲِ َﻣﺎ َﻻ ﻳَ ْﻤﻠ‬ ِ ‫ﻗُﻞْ ﺃَﺗَ ْﻌﺒُ ُﺪﻭﻥَ ِﻣﻦ ُﺩ‬
‫ﻭﻥ ﱠ‬
5:76 All who profess to worship Christ, love only the images they
themselves have constructed. In effect, by doing so, they profess
Allâh’s similarity with His creation. The perfect knowledge of Him
demands that He is incomparable (cf. 42:11).

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‫ﺏ َﻻ ﺗَ ْﻐﻠُﻮﺍ ﻓِﻲ ِﺩﻳﻨِ ُﻜ ْﻢ َﻏﻴ َْﺮ ْﺍﻟ َﺤ ﱢ‬

‫ﻖ َﻭ َﻻ ﺗَﺘﱠﺒِﻌُﻮﺍ ﺃَ ْﻫ َﻮﺍ َء ﻗَﻮْ ٍﻡ ﻗَ ْﺪ‬ ِ ‫ﻗُﻞْ ﻳَﺎ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﺿﻠﱡﻮﺍ ﻋَﻦ َﺳ َﻮﺍ ِء ﺍﻟ ﱠﺴﺒِﻴ ِﻞ‬ َ ‫ﺿﻠﱡﻮﺍ َﻛﺜِﻴﺮًﺍ َﻭ‬ َ َ‫ﺿﻠﱡﻮﺍ ِﻣﻦ ﻗَ ْﺒ ُﻞ َﻭﺃ‬ َ
5:77 The Christian doctrines that God is the Christ or God is the third
of the trinity are groundless. The verse tells us that in making these
doctrines the basis of their religion, Christians have incorporated
doctrines preached by the pagans. Ibn al-‘Arabî says about the
followers of trinity: "No foot of the believers in trinity reaches a firm
foundation in Him; no clear path to Him appears for them, as they see
Him identical to a human being. This image of Christ stands between
them and the Goal. Their people of knowledge try to separate him
from Him but they are unable to do so. Others try to make him
identical with Him, but that does not become verified for them so they
remain impotent in their belief, their understanding becomes weary
and their intellects bewildered. Their tongues speak of him and Him in
contradictory expressions, At one time they say he and mean Him, at
another they say not He but he, and at still another time they say He
and he, not he but He." (Ibn al-‘Arabî)

‫ﺎﻥ ﺩَﺍ ُﻭﻭ َﺩ َﻭ ِﻋﻴ َﺴﻰ ﺍﺑ ِْﻦ َ ٰﺫﻟِﻚَ ﺑِ َﻤﺎ‬

ِ ‫ﻴﻞ َﻋﻠَ ٰﻰ ﻟِ َﺴ‬ َ ِ‫ﻟُ ِﻌﻦَ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ِﻣﻦ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬
َ‫َﺼﻮﺍ ﱠﻭ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌﺘَ ُﺪﻭﻥ‬َ ‫ﻋ‬
5:78 After Moses, David and Jesus represent the highest achievements
of Israelites in temporal and spiritual glory. In addition, of all the
Israelite Prophets, these two suffered the most at the hands of the
Jews. The hardships David was subjected to by his ungrateful people
are reflected in the deep pathos of his Psalms (in particular, see
109:17-18; 78:21-22); the persecution of Jesus culminated in his being
hung on the cross. Yet both had warned the Jews that their
transgressions called for Divine punishment. Accordingly, the
warning by David was manifested in the Israelites being smitten by
Nebuchadnezzar in 586 B.C., while the warning by Jesus was realized
by terrible hardships inflicted on them by Titus of Rome in 70 A.D.

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ُ ‫َﻭﻟَﻮْ َﻛﺎﻧُﻮﺍ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ﱠ‬

ِ ‫ﺎ¶ِ َﻭﺍﻟﻨﱠﺒِ ﱢﻲ َﻭ َﻣﺎ ﺃ‬
‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴ ِﻪ‬
5:81 Al-Nabî ‫ ﺍﻟﻨﱠﺒِ ِﻲ‬refers to the perfect Prophet as signified by the
suffix al before Nabî. In the Holy Qur’ân this expression is always
used to mean the Holy Prophet Muhammad (pbuh). He is referred to
as The Prophet or That Prophet in early scriptures (John 1.21-25).

‫َﺍﻭﺓً ﻟﱢﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ْﺍﻟﻴَﻬُﻮ َﺩ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺃَ ْﺷ َﺮ ُﻛﻮﺍ ۖ◌ َﻭﻟَﺘ َِﺠﺪ ﱠَﻥ‬ ِ ‫ﻟَﺘ َِﺠﺪ ﱠَﻥ ﺃَ َﺷ ﱠﺪ ﺍﻟﻨﱠ‬
َ ‫ﺎﺱ َﻋﺪ‬
ِ ‫َﺼﺎ َﺭ ٰﻯ ۚ◌ َ ٰﺫﻟِﻚَ ﺑِﺄ َ ﱠﻥ ِﻣ ْﻨﻬُ ْﻢ ﻗِﺴ‬
َ‫ﱢﻴﺴﻴﻦ‬ َ ‫ﺃَ ْﻗ َﺮﺑَﻬُﻢ ﱠﻣ َﻮ ﱠﺩﺓً ﻟﱢﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ﻧ‬
َ‫َﻭ ُﺭ ْﻫﺒَﺎﻧًﺎ َﻭﺃَﻧﱠﻬُ ْﻢ َﻻ ﻳَ ْﺴﺘَ ْﻜﺒِﺮُﻭﻥ‬
5:82 The Christians are nearer to Islam than the Jews because of two
main reasons: Christians reject only one prophet that is the Holy
Prophet of Islam (pbuh), whereas the Jews reject two Prophets, Jesus
and the Holy Prophet Muhammad (pbuh). Another reason is given in
this verse: “That is so because there are priests and monks among
them and because they are not haughty”. In the early history of Islam,
Negus the Emperor of Abyssinia accepted Islam, Heracles was
favourably disposed towards it, and many Christians in Egypt, North
Africa, Syria and Iraq converted to Islam in large numbers. There are
no such examples among the Jews. In contrast, only few Jews were
friendly towards Islam. The Jews, who think of themselves as the
chosen people, tended to be haughty. Many concealed deep-rooted
hatred and jealousy in their hearts against Muslims. Although
throughout history the Jews faced pogroms and extreme persecution
almost exclusively at the hands of Christians, they found protection
among the Muslims. Despite this, they allied with Christians against
Muslims whenever they saw a chance to harm the Muslims (5:51, 52,
80; 3:112). The animosity against Jews that currently can be found in
some Muslim countries is a recent development over the last decades,
which are based on political rather than religious reasons.

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‫ُﻮﻝ ﺗ ََﺮ ٰﻯ ﺃَ ْﻋﻴُﻨَﻬُ ْﻢ ﺗَﻔِﻴﺾُ ِﻣﻦَ ﺍﻟ ﱠﺪ ْﻣ ِﻊ ِﻣ ﱠﻤﺎ‬ ِ ‫ﻧﺰ َﻝ ﺇِﻟَﻰ ﺍﻟ ﱠﺮﺳ‬ ُ

ِ ‫َﻭﺇِ َﺫﺍ َﺳ ِﻤﻌُﻮﺍ َﻣﺎ ﺃ‬
‫ﻋ ََﺮﻓُﻮﺍ ِﻣﻦَ ْﺍﻟ َﺤ ﱢ‬
َ‫ﻖ ۖ◌ ﻳَﻘُﻮﻟُﻮﻥَ َﺭﺑﱠﻨَﺎ ﺁ َﻣﻨﱠﺎ ﻓَﺎ ْﻛﺘُ ْﺒﻨَﺎ َﻣ َﻊ ﺍﻟ ﱠﺸﺎ ِﻫ ِﺪﻳﻦ‬
5:83 This verse also refers to the verse 39:23 and to the Christians of
Abyssinia and Negus their king. When verses 19:16-34 of the Holy
Qur’ân were recited to him by Ja‘far, it is related that eyes of Negus
overflowed with tears.

َ‫ﺍﺧ ُﺬ ُﻛﻢ ﺑِ َﻤﺎ َﻋﻘﱠﺪﺗﱡ ُﻢ ْﺍﻷَ ْﻳ َﻤﺎﻥ‬

ِ َ‫ﷲُ ﺑِﺎﻟﻠﱠ ْﻐ ِﻮ ﻓِﻲ ﺃَ ْﻳ َﻤﺎﻧِ ُﻜ ْﻢ َﻭﻟَ ٰـ ِﻜﻦ ﻳُﺆ‬
‫ﺍﺧ ُﺬ ُﻛ ُﻢ ﱠ‬
ِ َ‫َﻻ ﻳُﺆ‬
5:89 This verse should be read as a continuation of the previous two
verses. The oaths referred to are vows by which one forbids oneself
what is otherwise lawful or good and pure. It is wrong to think that the
verse sanctions the expiation of all kinds of oaths. Oaths that pertain
to the rights of others cannot be broken. Such oaths cannot be expiated
even by adopting any or all of the three courses mentioned in the verse
above. َ‫“ َﻋﻘﱠﺪﺗﱡ ُﻢ ْﺍﻷَ ْﻳ َﻤﺎﻥ‬Do guard your oaths” means oaths are not to be
sworn lightly, but only when there is an urgent need.

‫ﻧﺼﺎﺏُ َﻭ ْﺍﻷَ ْﺯ َﻻ ُﻡ ِﺭﺟْ ﺲ ﱢﻣ ْﻦ‬ َ َ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺇِﻧﱠ َﻤﺎ ْﺍﻟﺨَ ْﻤ ُﺮ َﻭ ْﺍﻟ َﻤﻴ ِْﺴ ُﺮ َﻭ ْﺍﻷ‬
َ‫ﺎﻥ ﻓَﺎﺟْ ﺘَﻨِﺒُﻮﻩُ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗُ ْﻔﻠِﺤُﻮﻥ‬
ِ َ‫َﻋ َﻤ ِﻞ ﺍﻟ ﱠﺸ ْﻴﻄ‬
5:90 There is no doubt that intoxicants and gambling are highly
addictive. Similarly, games of chance, "divining arrows" and some
rituals in churches and temples can also be addictive as they create a
false sense of spirituality. Religious rituals accompanied by songs,
dance and music cause a kind of euphoria that distracts from mindful
contemplation. This addiction is not only due to a state of ecstasy, but
also from an experience very close to the altered state of
consciousness characterized by good feelings.

‫ﺕ ُﺟﻨَﺎ ٌﺡ ﻓِﻴ َﻤﺎ ﻁَ ِﻌ ُﻤﻮﺍ ﺇِ َﺫﺍ َﻣﺎ ﺍﺗﱠﻘَﻮﺍ‬ِ ‫ْﺲ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
َ ‫ﻟَﻴ‬
ۗ ُ‫ﺕ ﺛُ ﱠﻢ ﺍﺗﱠﻘَﻮﺍ ﱠﻭﺁ َﻣﻨُﻮﺍ ﺛُ ﱠﻢ ﺍﺗﱠﻘَﻮﺍ ﱠﻭﺃَﺣْ َﺴﻨ‬
‫ﻮﺍ‬ ِ ‫ﱠﻭﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬

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5:93 The statement: “There is no blame on those who believe and do

deeds of righteousness for what they have eaten” does not justify in
any form drinking and eating what is unlawful (cf. 5:3) as the verse
might be misinterpreted; neither does it allow the consumption of any
unlawful food mentioned in verse three of this chapter. Rather, the
verse is speaking of those Muslims who died before the promulgation
of the prohibitions mentioned in verse 5:90 above or before
knowledge about these prohibitions reached them. It informs us about
the conditions to be observed and which can safeguard a person
against the use of forbidden items. “Eating” has a broad meaning here,
and is not limited to blood and pork. It also includes things that are
acquired by unjust means through bribery, cheating, stealing, forgery,
and other methods (cf. 4:2, 6, and 10). The command to avoid “eating
what is unlawful” is taqwâ ‫ﺗﻘﻮﺉ‬. The word attaqû ‫ ﺍﺗﱠﻘَﻮﺍ‬is repeated three
times in this verse and the particle thumma ‫ ﺛُ ﱠﻢ‬is used to emphasize
attaqû. The muttaqîn ‫ ُﻣﺘٌﻘﻴﻦ‬are those who are God-conscious, observe
their daily duties, and guard against evil: their belief is so strong that it
becomes a natural and constant source of good works (2:2). The
reason for this repetition is to emphasize and remind us of our three-
fold duties: towards Allâh, towards our fellow beings, and towards
ourselves. People who are muttaqîn could never conceive of “eating
what is unlawful”.

‫ﺼ ْﻴ َﺪ َﻭﺃَﻧﺘُ ْﻢ ُﺣ ُﺮ ٌﻡ‬
‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗَ ْﻘﺘُﻠُﻮﺍ ﺍﻟ ﱠ‬
5:95 Al-Sayd ‫ﺼ ْﻴ َﺪ‬ ‫ ﺍﻟ ﱠ‬can be translated as “fish” or “prey”. The word is
derived from sâda eäBu meaning to hunt or chase game and to fish.
Al-Sayd ‫ﺼ ْﻴ َﺪ‬
‫ ﺍﻟ ﱠ‬in this context is restricted to only edible animals. It
does not include potentially harmful animals such as snakes,
scorpions, or rabid dogs. Here the Ka‘bah also signifies the sacred
precincts of Makkah as well as the sanctuary itself, lest this verse not
make sense (Râzî; cf. 5:96). The prohibition against killing game
during a pilgrimage in the sacred precincts of Makkah is to ensure not

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only the respect and the security of the Ka‘bah, but also for the overall
safety of large gatherings of people. The prohibition also serves to
maintain an environmental balance, as during the days of pilgrimage
huge numbers of people come together. If a large number of pilgrims
go hunting in this relatively small area, the environmental balance is
bound to be disturbed.

َ ‫ﱠﺎﺭ ِﺓ ۖ◌ َﻭﺣُﺮﱢ َﻡ َﻋﻠَ ْﻴ ُﻜ ْﻢ‬

‫ﺻ ْﻴ ُﺪ‬ َ ‫ﺴﻴ‬ َ ‫ﺃُ ِﺣ ﱠﻞ ﻟَ ُﻜ ْﻢ‬
‫ﺻ ْﻴ ُﺪ ْﺍﻟﺒَﺤْ ِﺮ َﻭﻁَ َﻌﺎ ُﻣﻪُ َﻣﺘَﺎﻋًﺎ ﻟﱠ ُﻜ ْﻢ َﻭﻟِﻠ ﱠ‬
‫ْﺍﻟﺒَﺮﱢ َﻣﺎ ُﺩ ْﻣﺘُ ْﻢ ُﺣ ُﺮ ًﻣﺎ‬
5:96 Bahr ‫ ﺑَﺤْ ﺮ‬is any large accumulation of water. Thus Sayd al-Bahr
‫ﺻ ْﻴ ُﺪ ْﺍﻟﺒَﺤْ ﺮ‬
َ comprises all water-game, whether derived from the sea,
rivers, streams, ponds, or lakes (Jarîr). Fishing during pilgrimage is
allowed; it is much less likely to disturb the ecological balance than
hunting

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗَﺴْﺄَﻟُﻮﺍ ﻋ َْﻦ ﺃَ ْﺷﻴَﺎ َء ﺇِﻥ ﺗُ ْﺒ َﺪ ﻟَ ُﻜ ْﻢ ﺗَﺴ ُْﺆ ُﻛ ْﻢ َﻭﺇِﻥ ﺗَﺴْﺄَﻟُﻮﺍ َﻋ ْﻨﻬَﺎ‬
‫ﷲُ َﻋ ْﻨﻬَﺎ‬‫ﺁﻥ ﺗُ ْﺒ َﺪ ﻟَ ُﻜ ْﻢ َﻋﻔَﺎ ﱠ‬ ُ ْ‫ِﺣﻴﻦَ ﻳُﻨَ ﱠﺰ ُﻝ ْﺍﻟﻘُﺮ‬
5:101 Extreme positions and obsession over minute details in the
interpretation of Sharî‘a law is prohibited according to this verse.
Fixating on trivial details leads to superstition, aversion, and finally
disbelief. Just as the absence of Sharî‘a is harmful, so is the other
extreme. We have to apply appropriate moderation and make efforts
to understand the spirit behind the laws of Sharî‘a. Here is also a
prohibition to insist on questions that have little to do with morality
and righteousness (taqwâ ‫)ﺗﻘﻮﺉ‬. Actual examples of such questions
are: the kind of wood was used by Noah to construct the ark; the size
of his ark; the kind of tree that Adam was forbidden to approach; or
the name of the person with whom Abraham debated. Equivalent
questions in modern times are whether it is “halâl” to put fresh
flowers in toilets, or “harâm” to use nail polish during prayer. The list
of such trivial discussions is long. This passage also holds a

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prohibition against the creation of new but effectively useless and

potentially harmful ordinances (- fatwâ), and against interpretations of
Sharia that were never mentioned in the Holy Qur’ân. The Holy
Qur’ân has made the details in important matters explicit, yet there are
questions where no direct answers are given. This does not mean that
Allâh has forgotten them or wants us to remain ignorant. The purpose
is that we exercise our own judgment and reasoning – Ijtihad. The
Holy Prophet (pbuh) said, "The difference of opinion among my
ummah (community) is a source of mercy and blessing. “Such
differences represent opportunities for the cultivation of reasoning
power as well as suitable, intelligent interpretations of the law in the
face of constant change.
Obsessive analysis of the details of each injunction also leads to
discord. Some "Mullahs" (self-made religious authorities, shari‘a-
makers) add to or interpret sharî‘a laws in ways that are irrational or
even repulsive for many minds and have no basis in the Holy Qur’ân.
This subject is considered again in the following verse (5:102). The
words “Allâh is a great protector” refer to the protection by Him from
a return to disbelief because of newly devised religious ordinances by
misguided scholars. Ibn Hazm has discussed this problem at length in
the first volume of his book Muhâlla.

َ‫ﺻﻴﻠَ ٍﺔ َﻭ َﻻ َﺣ ٍﺎﻡ ۙ◌ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﺍﻟﱠ ِﺬﻳﻦ‬ ِ ‫ﻴﺮ ٍﺓ َﻭ َﻻ َﺳﺎﺋِﺒَ ٍﺔ َﻭ َﻻ َﻭ‬ ‫َﻣﺎ َﺟ َﻌ َﻞ ﱠ‬

َ ‫ﷲُ ِﻣﻦ ﺑَ ِﺤ‬
‫ﺏ‬َ ‫ﷲِ ْﺍﻟ َﻜ ِﺬ‬
‫َﻛﻔَﺮُﻭﺍ ﻳَ ْﻔﺘَﺮُﻭﻥَ َﻋﻠَﻰ ﱠ‬
5:103 The verse conveys to us the message that once people start
following a superstition or senseless tradition, they cannot refrain
from it, and they make little use of their faculties for reasoning and
logic.

َ‫ﷲُ ﻳَﺎ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ ْﺍﺫ ُﻛﺮْ ﻧِ ْﻌ َﻤﺘِﻲ َﻋﻠَ ْﻴﻚَ َﻭ َﻋﻠَ ٰﻰ َﻭﺍﻟِ َﺪﺗِﻚَ ﺇِ ْﺫ ﺃَﻳﱠﺪﺗﱡﻚ‬ َ َ‫ﺇِ ْﺫ ﻗ‬
‫ﺎﻝ ﱠ‬
‫ﺎﺱ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ َﻭ َﻛﻬ ًْﻼ‬ ِ ‫ُﻭﺡ ْﺍﻟﻘُ ُﺪ‬
َ ‫ﺱ ﺗُ َﻜﻠﱢ ُﻢ ﺍﻟﻨﱠ‬ ِ ‫ﺑِﺮ‬
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5:110 Kahlan ‫ َﻛﻬ ًْﻼ‬comes from kahala ‫ َﻛﻬَﻞ‬meaning, “to reach an old
and mature age” or “to be of an age when a person’s hair becomes
grey”. In the words ‫ﺎﺱ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ َﻭ َﻛﻬ ًْﻼ‬
َ ‫“ ﺗُ َﻜﻠﱢ ُﻢ ﺍﻟﻨﱠ‬You spoke to people while
you were a young person and when your hair turned grey because of
old age” we are informed that Jesus not only lived and preached in his
youth, but also when he reached a mature advanced age. Jesus was put
on the cross when he was still young; probably when he was a little
over thirty. If he also spoke when his hair was already grey, it means
that he did not die on the cross or ascend to heaven after being taken
down from the cross. “You spoke ... and when your hair turned grey
because of old age” only makes sense if Jesus continued to live on
earth, even if he no longer lived in Palestine. The use of the past tense
in “you spoke..” indicates that he spoke in the past and not that he will
speak some time in the future upon descending to earth from heaven
as some people believe. The word Rûh ‫ ﺭﻭﺡ‬is always used in the Holy
Qur’ân to indicate Divine Revelation and Mercy (cf.16:2; 32:9; 38:72;
42:52; 16:102; 2:253; 2:87; 58:22; 26:193; 4:171).

◌ۖ ‫ﻮﻥ ﻁَ ْﻴﺮًﺍ ﺑِﺈ ِ ْﺫﻧِﻲ‬ ُ ‫ﻴﻦ َﻛﻬَ ْﻴﺌَ ِﺔ ﺍﻟﻄﱠﻴ ِْﺮ ﺑِﺈ ِ ْﺫﻧِﻲ ﻓَﺘَﻨﻔُ ُﺦ ﻓِﻴﻬَﺎ ﻓَﺘَ ُﻜ‬
ِ ‫ﻖ ِﻣﻦَ ﺍﻟﻄﱢ‬ ُ ُ‫َﻭﺇِ ْﺫ ﺗ َْﺨﻠ‬
‫ﺹ ﺑِﺈ ِ ْﺫﻧِﻲ ۖ◌ َﻭﺇِ ْﺫ ﺗُ ْﺨ ِﺮ ُﺝ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ ﺑِﺈ ِ ْﺫﻧِﻲ‬َ ‫ﺉ ْﺍﻷَ ْﻛ َﻤﻪَ َﻭ ْﺍﻷَﺑ َْﺮ‬
ُ ‫َﻭﺗُﺒ ِْﺮ‬
While commenting on the words ‫“ َﻭﺇِ ْﺫ ﺗُ ْﺨ ِﺮ ُﺝ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ ﺑِﺈ ِ ْﺫﻧِﻲ‬by My leave you
raised the dead to life” Imâm Al-Ghazâlî says: “Ignorance is death
and knowledge is the noblest life. Allâh has mentioned ignorance and
knowledge in His Holy Book and has called them death and life.
Whosoever lifts another out of ignorance to knowledge has created
him anew and revivified him to a blessed life. Should a man have a
way of conveying knowledge to people and calling them to the Most
High that would be a kind of revivification, and such would be the
level of Prophets” (Al-Maqsad al-Asna fi sharh asmâ Allâh al-Husna
by al-Ghazâlî translated by David Burrell and Nazih Daher; cf.:6:122)

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‫ﻮﻥ ﻟَﻨَﺎ‬ ِ َ‫ﺎﻝ ِﻋﻴ َﺴﻰ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ﺍﻟﻠﱠﻬُ ﱠﻢ َﺭﺑﱠﻨَﺎ ﺃ‬

ُ ‫ﻧﺰﻝْ َﻋﻠَ ْﻴﻨَﺎ َﻣﺎﺋِ َﺪﺓً ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﺗَ ُﻜ‬ َ َ‫ﻗ‬
ِ ‫ﻚ ۖ◌ َﻭﺍﺭْ ُﺯ ْﻗﻨَﺎ َﻭﺃَﻧﺖَ ﺧَ ْﻴ ُﺮ ﺍﻟﺮ‬
َ‫ﱠﺍﺯﻗِﻴﻦ‬ َ ‫ﺁﺧ ِﺮﻧَﺎ َﻭﺁﻳَﺔً ﱢﻣﻨ‬ ِ ‫ِﻋﻴﺪًﺍ ﱢﻷَ ﱠﻭﻟِﻨَﺎ َﻭ‬
5:114 Mâ’idah ً‫ َﻣﺎﺋِ َﺪﺓ‬is derived from word mâda ‫ ﻣﺎﺩ‬and has the
meaning of furnishing with food again and again. Food can also be
knowledge, as knowledge is a spiritual food. All Prophets pray for
their people (cf. 71:26). This verse is the prayer of Jesus for his
people. The words ‫“ ﱢﻷَ ﱠﻭﻟِﻨَﺎ َﻭﺁ ِﺧ ِﺮﻧَﺎ‬the former and the later ones” show
that the prayer was not only for the followers of his time, but also
meant for his followers in later periods. The words َ‫ﱠﺍﺯﻗِﻴﻦ‬ ِ ‫َﻭﺃَﻧﺖَ َﺧ ْﻴ ُﺮ ﺍﻟﺮ‬
“You are best of the providers of sustenance” supports this meaning.
Mâda has the meaning of rotation, revolving, and ever again
returning. This also shows that the prayer of Jesus was forever
returning a blessing of spiritual knowledge and of food.

‫ﺎﺱ ﺍﺗﱠ ِﺨ ُﺬﻭﻧِﻲ َﻭﺃُ ﱢﻣ َﻲ ﺇِﻟَ ٰـﻬَﻴ ِْﻦ ِﻣﻦ‬ ِ ‫ﷲُ ﻳَﺎ ِﻋﻴ َﺴﻰ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ ﺃَﺃَﻧﺖَ ﻗُ ْﻠﺖَ ﻟِﻠﻨﱠ‬ ‫ﺎﻝ ﱠ‬َ َ‫َﻭﺇِ ْﺫ ﻗ‬
ُ ‫ﻖ ۚ◌ ﺇِﻥ ُﻛ‬
‫ﻨﺖ‬ ‫ْﺲ ﻟِﻲ ﺑِ َﺤ ﱟ‬ َ ‫ﻮﻝ َﻣﺎ ﻟَﻴ‬ َ ُ‫ﻮﻥ ﻟِﻲ ﺃَ ْﻥ ﺃَﻗ‬
ُ ‫ﺎﻝ ُﺳﺒ َْﺤﺎﻧَﻚَ َﻣﺎ ﻳَ ُﻜ‬ َ َ‫ﷲِ ۖ◌ ﻗ‬ ‫ﻭﻥ ﱠ‬ِ ‫ُﺩ‬
‫ﻚ ۚ◌ ﺇِﻧﱠﻚَ ﺃَﻧﺖَ ﻋ ﱠَﻼ ُﻡ‬ َ ‫ﻗُ ْﻠﺘُﻪُ ﻓَﻘَ ْﺪ َﻋﻠِ ْﻤﺘَﻪُ ۚ◌ ﺗَ ْﻌﻠَ ُﻢ َﻣﺎ ﻓِﻲ ﻧَ ْﻔ ِﺴﻲ َﻭ َﻻ ﺃَ ْﻋﻠَ ُﻢ َﻣﺎ ﻓِﻲ ﻧَ ْﻔ ِﺴ‬
◌ۚ ‫ﷲَ َﺭﺑﱢﻲ َﻭ َﺭﺑﱠ ُﻜ ْﻢ‬ ُ ‫﴾ َﻣﺎ ﻗُ ْﻠ‬١١٦﴿ ‫ﺏ‬
‫ﺖ ﻟَﻬُ ْﻢ ﺇِ ﱠﻻ َﻣﺎ ﺃَ َﻣﺮْ ﺗَﻨِﻲ ﺑِ ِﻪ ﺃَ ِﻥ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬ ِ ‫ْﺍﻟ ُﻐﻴُﻮ‬
َ ِ‫ﺖ ﻓِﻴ ِﻬ ْﻢ ۖ◌ ﻓَﻠَ ﱠﻤﺎ ﺗ ََﻮﻓﱠ ْﻴﺘَﻨِﻲ ُﻛﻨﺖَ ﺃَﻧﺖَ ﺍﻟ ﱠﺮﻗ‬
‫ﻴﺐ‬ ُ ‫َﻭ ُﻛ‬
ُ ‫ﻨﺖ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﺷ ِﻬﻴﺪًﺍ ﱠﻣﺎ ُﺩ ْﻣ‬
‫َﻋﻠَ ْﻴ ِﻬ ْﻢ ۚ◌ َﻭﺃَﻧﺖَ َﻋﻠَ ٰﻰ ُﻛﻞﱢ َﺷ ْﻲ ٍء َﺷ ِﻬﻴ ٌﺪ‬
5:116-117 Jesus shall be asked by Allâh on the Day of Judgment: َ‫ﻗُ ْﻠﺖ‬
‫ﺎﺱ ﺍﺗﱠ ِﺨ ُﺬﻭﻧِﻲ َﻭﺃُ ﱢﻣ َﻲ ﺇِﻟَ ٰـﻬَ ْﻴ ِﻦ ِﻣﻦ ﺩُﻭ ِﻥ ﱠ‬
ِ‫ﷲ‬ ِ ‫“ ﻟِﻠﻨﱠ‬Did you say to the people, Take me
and my mother for two gods beside Allâh? Jesus will deny this and say
that he had no right of saying this, that he has no knowledge of it, that
he said only what he was commanded by Allâh to say, and that he was
a witness only as long as he lived among his people. Now those who
insist that this Jesus ascended to heaven, that he is living with his
body somewhere in the heaven, and that the same Jesus is going to
return to earth in later days and end the disbelief, should carefully
reflect on this verse. Jesus clearly indicates that he has no knowledge

512
of his own and his mother’s deification. However, Jesus certainly
would have come to know the fact that some people took him as god
and worshipped him when he returned to the earth some time before
the Day of Judgment. These people should reflect again: Jesus was a
prophet of Allâh as the Holy Qur’ân repeatedly says. Now if he is to
come again, what about the claim that Mohammed (pbuh) was Khâtim
al-Nabiyyîn – the last of all Prophets. How can he be the last one? Is
Allâh going to strip Jesus of his prophethood? If Jesus were to come
again as an ordinary man, then what sense and what wisdom was there
in keeping him alive over all these years? These verses reject not only
the divinity of Jesus but also clearly announce: (1) Jesus died a natural
death; (2) he was not lifted to heaven alive, where he is still alive
waiting to return; (3) he will not return to this earth a second time in
his own person; (4) it was only after his death that people deified him
(see also 3:2; 3:5-6; 3:55; 4:157; 5:72, 110).

6. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬

The Cattle
(Revealed before the Hijrah)
The chapter derives its title from the verses 136-138 where cattle are
mentioned in connection with certain pagan superstitions and
idolatrous practices. The abolition of these practices was necessary to
establish the Doctrine of Divine Unity in all its purity. The objective
of the Holy Qur’ân is not only to preach Divine Unity, but also to
make it the basis of practical life. Previous chapters dealt with the
spiritual history of humankind, and mention earlier revelations and
their subsequent corruption. The latter part of the preceding chapter
refuted the Christian doctrine of the deification of Jesus.
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The chapter also deals with idolatry and other kinds of polytheistic
beliefs. The very first verse expounds the doctrine of dualism such as
that found in the Zoroastrian faith and in the writings of some
philosophers. It also covers some of the regulations for daily life of
the new community of Muslims, and the ways in which Jews and
Christians failed to maintain many of the doctrines of their own laws.

‫ﺽ َﻭ َﺟ َﻌ َﻞ ﱡ‬
ِ ‫ﺍﻟﻈﻠُ َﻤﺎ‬
‫ﺕ َﻭﺍﻟﻨﱡﻮ َﺭ‬ َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬ َ َ‫ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬
6:1 The chapter opens with a forceful declaration of the Divine Unity
behind the entire multiplicity of creation, and refutes the dogma of
Dualism - like the Zoroastrian faith that teaches the duality of godhead
- of two separate gods - a god of good that is light, and a god of evil
that is darkness. Allâh says He is the Creator of both. Darkness cannot
co-exist with light. It perishes when light shines. The doctrine of
Dualism is also refuted by using the plural form of darkness -Zulumât
‫ﺕ‬ ‫ﱡ‬
ِ ‫ﺍﻟﻈﻠُ َﻤﺎ‬. The plural form stands for different kinds of darkness,
including the darkness of spiritual and moral evils, of afflictions,
hardships and dangers. The use of plural form signifies that sin and
evil deeds, affliction and hardship do not stand alone. They multiply -
one sin leading to another and one evil deed leading to may hardships
and afflictions. In contrast to Zulumât, the Verse uses the word Nûr
(light) in its singular form. Nûr is an attributive Name of Allâh. Nûr
also stands for Allâh’s guiding Light. Unlike Zulumât, Nûr cannot be
and is never used in plural Form.
Referring to the creation of “the heavens and the earth”, the word
Khalaqa ‫ﻖ‬َ َ‫ َﺧﻠ‬is used, but for all kinds of darknesses and the Light, the
word Ja‘ala ‫“ َﺟ َﻌ َﻞ‬brought into existence”, is adopted. The verse is an
example of Divine Words, the beauty of which a reader can only
imagine.
The inclination to do good and the readiness to follow evil are in
reality two links of the same chain (95:4-6). The evils (“the
darknesses”) and good (“the light”) are not independent of one
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 6. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬

another. Evil is nothing but the wrong use of God-given faculties. Sin
is the yielding to primitive and evil impulses that remain uncontrolled.
Both, impulses that lead us to evil (Nafs al-Lawwâmah), as well as
positive impulses that prompt us to shun evil (Nafs al-Ammârah), are
within us side by side, imbedded in our nature. Both are mentioned in
the Holy Qur’ân. When we do evil, a kind of warning in our
conscience accompanies them (cf. 91:7-8). These evil impulses and
the accompanying warnings, that some people may call “conscience”,
are the basis of Qur’ânic moral teachings. Thus, instead of pointing to
the duality of the godhead, they constitute an argument in favour of
the Oneness of the Creator (91:7-8). Nothing is evil and bad in and of
itself. Things, in some instances can lead to evil, such as sexuality, are
also things for which praise is due to Allâh. The ultimate origin of all
objects is the Great Creator “of the heavens and the earth” and all
perfect praise (‫ )ﺍﻟﺤﻤﺪ‬belongs to Him. Accepting the necessity of evil
and darkness (as dualists do) is incompatible with the praise of Allâh,
for whom comes all Light and Beauty. The existence of evils and of
darknesses as a necessity is not compatible with the praise of Allâh
Who is Light ( - Nûr‫ ) ﻧﻮﺭ‬and Beauty ( - Jamâl ‫) ﺟﻤﺎﻝ‬. Darkness has a
hidden good in it. Besides, darkness only exists in very limited forms
intended to foster the development of our free will, and ultimately in
the realization of Divine Mercy. It is His Attribute of Mercy under
which the entirety of creation moves in a process of continued
evolution from "clay" to the "finest make" (95:4).

ُ‫َﻭﺃَ َﺟ ٌﻞ ﱡﻣ َﺴ ًّﻤﻰ ِﻋﻨ َﺪﻩ‬

6:2 Ajal-an Mussammâ ‫ ﺃَ َﺟ ٌﻞ ﱡﻣ َﺴ ّﻤًﻰ‬is the period from death to
resurrection.

ِ ُ‫ﻚ ۖ◌ َﻭﻟَﻮْ ﺃَﻧﺰَ ْﻟﻨَﺎ َﻣﻠَ ًﻜﺎ ﻟﱠﻘ‬

َ‫ﻀ َﻲ ْﺍﻷَ ْﻣ ُﺮ ﺛُ ﱠﻢ َﻻ ﻳُﻨﻈَﺮُﻭﻥ‬ ُ
ِ ‫َﻭﻗَﺎﻟُﻮﺍ ﻟَﻮْ َﻻ ﺃ‬
ٌ َ‫ﻧﺰ َﻝ َﻋﻠَ ْﻴ ِﻪ َﻣﻠ‬
6:8 The "angels descend" with one of two objectives - either to bring
revelation –Wahî ‫ ﻭﺣﻲ‬or Divine Punishment.

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‫ْﺮﻓُﻮﻥَ ﺃَ ْﺑﻨَﺎ َءﻫُ ُﻢ‬

ِ ‫ْﺮﻓُﻮﻧَﻪُ َﻛ َﻤﺎ ﻳَﻌ‬ َ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﺁﺗَ ْﻴﻨَﺎﻫُ ُﻢ ْﺍﻟ ِﻜﺘ‬
ِ ‫َﺎﺏ ﻳَﻌ‬
6:20 The verses 6:8-20 contain arguments and proofs to support the
Holy Prophets (pbuh) mission. The words of the verse, “Those whom
we have given this perfect Book recognize him (the Holy Prophet
Muhammad) as they recognize their own sons,” describes yet another
way by which Allâh bears testimony to the truth of the Holy Prophet
(pbuh). As the chastity, honesty, and modesty of a wife provide proof
that her husband is the real father of their child, likewise the
truthfulness, modesty, and sinless life of the claimant of prophethood
is a proof of the truth of his claim (cf. 10:16). Just as a child bears
some of the features and attributes of its father, one can see in the
Holy Prophet (pbuh) reflections of the Attributes of Allâh who
revealed to him His Holy Words. There is another message in this
verse: people doubting that this revelation is from Allâh should
remember that they have no such doubts concerning their sons, even
though they do not possess absolute proof and certainty of being the
father.
The verse also refers indirectly to those Jews who accepted the Truth
brought by the Holy Prophet (pbuh). They recognize the Prophet who
appeared among the Children of Ismâîl, as they recognized the
Prophets of the past who appeared among their own ancestors, the
Children of Israel. They know that the blessings of God were
promised equally to both sons of Abraham, Ismâ‘îl and Isaac, and that
their own Scriptures contain prophecies that clearly apply to the Holy
Prophet (pbuh).

َ ‫ﷲِ َﻛ ِﺬﺑًﺎ ﺃَﻭْ َﻛ ﱠﺬ‬

‫ﺏ ﺑِﺂﻳَﺎﺗِ ِﻪ‬ ْ َ‫َﻭ َﻣ ْﻦ ﺃ‬
‫ﻅﻠَ ُﻢ ِﻣ ﱠﻤ ِﻦ ﺍ ْﻓﺘ ََﺮ ٰﻯ َﻋﻠَﻰ ﱠ‬
6:21 The Holy Writ is not forged by anyone; forgery cannot be
hidden. The verse thus contains yet another proof about the
truthfulness of the Holy Prophet (pbuh) and the truthfulness of the
Holy Qur’ân.

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َ‫َﻭﺇِﻥ ﻳَ َﺮﻭْ ﺍ ُﻛ ﱠﻞ ﺁﻳَ ٍﺔ ﱠﻻ ﻳ ُْﺆ ِﻣﻨُﻮﺍ ﺑِﻬَﺎ ۚ◌ َﺣﺘ ﱠ ٰﻰ ﺇِ َﺫﺍ َﺟﺎءُﻭﻙَ ﻳ َُﺠﺎ ِﺩﻟُﻮﻧَﻚَ ﻳَﻘُﻮ ُﻝ ﺍﻟﱠ ِﺬﻳﻦ‬
َ‫َﻛﻔَﺮُﻭﺍ ﺇِ ْﻥ ﻫَ ٰـ َﺬﺍ ﺇِ ﱠﻻ ﺃَ َﺳﺎ ِﻁﻴ ُﺮ ْﺍﻷَ ﱠﻭﻟِﻴﻦ‬
6:25 The Holy Qur’ân is not a book of history that concerns itself with
stories, unless there is a clear underlying moral message to it. The
Book mentions the names and episodes of the life of certain Prophets
to illustrate aspects of its moral teachings and lacks the salacious and
sometimes immoral stories found in the Old Testament. At times, the
Quran mentions certain Israelite Prophets to clarify these
misconceptions and restore the dignity and status of these Prophets of
God. To cite some examples: the Holy Qur’ân corrects the Biblical
stories of David and his concubines, the love story of Solomon with
the Queen of Sheba, and the story of Jesus being the son of God. The
objection that the Holy Qur’ân is "just a book of old stories” applies
also to the Holy Books of those who make this objection - َ‫ﺃَ َﺳﺎ ِﻁﻴ ُﺮ ْﺍﻷَ ﱠﻭﻟِﻴﻦ‬
“old stories”.

ً‫ﷲَ ﻗَﺎ ِﺩ ٌﺭ َﻋﻠَ ٰﻰ ﺃَﻥ ﻳُﻨ ﱢَﺰ َﻝ ﺁﻳَﺔ‬‫َﻭﻗَﺎﻟُﻮﺍ ﻟَﻮْ َﻻ ﻧُ ﱢﺰ َﻝ َﻋﻠَ ْﻴ ِﻪ ﺁﻳَﺔٌ ﱢﻣﻦ ﱠﺭﺑﱢ ِﻪ ۚ◌ ﻗُﻞْ ﺇِ ﱠﻥ ﱠ‬
َ‫َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﺃَ ْﻛﺜَ َﺮﻫُ ْﻢ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬
6:37 The sign spoken of here is the one asked for in verse 35. Allâh
sent the sign of His measure and His determination. However, He is
not under any obligation to fulfil the demands and wishes of His
creation: He is the Master and not the One who fulfils demands. The
word Qâdir ‫ﻗَﺎ ِﺩ ٌﺭ‬, meaning “Appraiser”, embodies the sense of
measuring and determining (Tâj). Qâdir is used as active participle
and is intended to denote a readiness to show the required power; the
closing words of the verse support this with a clause to the effect that
Allâh is the Appraiser of how and when to send down the sign, and
that he is devising the means for the success of the religion chosen by
Him for humankind.

‫ﺽ َﻭ َﻻ ﻁَﺎﺋِ ٍﺮ ﻳَ ِﻄﻴ ُﺮ ﺑِ َﺠﻨَﺎ َﺣ ْﻴ ِﻪ ﺇِ ﱠﻻ ﺃُ َﻣ ٌﻢ ﺃَ ْﻣﺜَﺎﻟُ ُﻜﻢ‬

ِ ْ‫َﻭ َﻣﺎ ِﻣﻦ ﺩَﺍﺑﱠ ٍﺔ ﻓِﻲ ْﺍﻷَﺭ‬
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6:38 Umamum ‫( ﺃُ َﻣ ٌﻢ‬plu) refers to creatures, living beings, group of

living things having certain characteristics common, or communities
(Lisân, Tâj; see also 6:42). All living things are provided for by Allâh
just as He provides for human beings: human beings must therefore
obey the laws of nature as other creatures do. Animals and birds
understand the signs that a change has taken place in their
environment and in the season of the year, disbelievers however do
not recognize the signs of their disbelief. The verse, moreover,
indicates two classes of the people. Those who, like beasts, are wholly
focused on the earth and cannot raise their heads upright (‫) ِﻣﻦ ﺩَﺍﺑﱠ ٍﺔ‬, and
those who fly like birds, soaring to higher spiritual regions ( ‫ﻁَﺎﺋِ ٍﺮ ﻳَ ِﻄﻴ ُﺮ‬
‫) ﺑِ َﺠﻨَﺎ َﺣ ْﻴ ِﻪ‬. Ummun ÂC means origin, mother, or source (Lisân, Tâj). The
verse can also mean that human beings, as well as the birds and the
animals on earth have the same origin, thus referring to the laws of
nature and evolution of life on earth. It also suggests that the birds and
the animals form communities like us (cf. 6:42).

‫ﺎﺭ ُﻛ ْﻢ َﻭﺧَ ﺘَ َﻢ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ُﻜﻢ ﱠﻣ ْﻦ ﺇِﻟَ ٰـﻪٌ َﻏ ْﻴ ُﺮ‬ َ ‫ْﺼ‬ َ ‫ﷲُ َﺳ ْﻤ َﻌ ُﻜ ْﻢ َﻭﺃَﺑ‬
‫ﻗُﻞْ ﺃَ َﺭﺃَ ْﻳﺘُ ْﻢ ﺇِ ْﻥ ﺃَﺧَ َﺬ ﱠ‬
ْ ‫ﱠ‬
‫ﷲِ ﻳَﺄﺗِﻴ ُﻜﻢ ﺑِ ۗ ِﻪ‬
6:46 These words warn those who are in the habit of procrastinating
to use their hearing, sight, and inner awareness to recognize the
Divine Messenger. Delay may otherwise lead to the total extinction of
their faculties.

ٌ ْ‫َﻭ َﻣﺎ ﻧُﺮْ ِﺳ ُﻞ ْﺍﻟ ُﻤﺮْ َﺳﻠِﻴﻦَ ﺇِ ﱠﻻ ُﻣﺒَ ﱢﺸ ِﺮﻳﻦَ َﻭ ُﻣﻨ ِﺬ ِﺭﻳﻦَ ۖ◌ ﻓَ َﻤ ْﻦ ﺁ َﻣﻦَ َﻭﺃَﺻْ ﻠَ َﺢ ﻓَ َﻼ َﺧﻮ‬
‫ﻑ‬
َ‫َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ ﻳَﺤْ ﺰَ ﻧُﻮﻥ‬
6:48 Allâh sends Prophets to people who are in moral and spiritual
poverty, afflicted with adversaries, calamities and destitution. The
purpose of sending Prophets is to give people a chance to become
humble (6:42). The Prophets come to warn those who are unwilling to
amend their behaviour ( َ‫) ُﻣﻨ ِﺬ ِﺭﻳﻦ‬, and they come as bearers of good

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tidings for those who believe and change their sinful ways ( َ‫; ُﻣﺒَ ﱢﺸ ِﺮﻳﻦ‬
6:49). The good tidings they receive are that “they will have no cause
of fear, nor shall they grieve” ( َ‫ﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ ﻳَﺤْ َﺰﻧُﻮﻥ‬
ٌ ْ‫)ﻓَ َﻼ َﺧﻮ‬. Amana ‫ﺃﻣﻦ‬
means to trust, be secure, be in safety, or confide in. Îmân ‫ ﺇﻳﻤﺎﻥ‬is
derived from amana and means faith or belief. When the word islâm
‫“( ﺇﺳﻼﻡ‬submission”) is used along with the word imân, then imân
signifies sincerity and firmness of faith in one’s heart, while Islâm
without imân expresses only outward submission or practical
obedience. For a true believer, imân comes first and then islâm but
for those who are weak of faith, islâm takes precedence over imân
(cf. 63:7).

َ ‫ﷲِ َﻭ َﻻ ﺃَ ْﻋﻠَ ُﻢ ْﺍﻟ َﻐﻴ‬

‫ْﺐ َﻭ َﻻ ﺃَﻗُﻮ ُﻝ ﻟَ ُﻜ ْﻢ ﺇِﻧﱢﻲ‬ ‫ﻗُﻞ ﱠﻻ ﺃَﻗُﻮ ُﻝ ﻟَ ُﻜ ْﻢ ِﻋﻨ ِﺪﻱ ﺧَ ﺰَﺍﺋِ ُﻦ ﱠ‬
ِ َ‫ﻲ ۚ◌ ﻗُﻞْ ﻫَﻞْ ﻳَ ْﺴﺘ َِﻮﻱ ْﺍﻷَ ْﻋ َﻤ ٰﻰ َﻭ ْﺍﻟﺒ‬
‫ﺼﻴ ُﺮ‬ َ ‫ﻚ ۖ◌ ﺇِ ْﻥ ﺃَﺗﱠﺒِ ُﻊ ﺇِ ﱠﻻ َﻣﺎ ﻳ‬
‫ُﻮﺣ ٰﻰ ﺇِﻟَ ﱠ‬ ٌ َ‫َﻣﻠ‬
6:50 The Holy Prophet (pbuh) talked plainly and with great modesty.
Although it would have been easy to claim supernatural power among
superstitious people, he never presented himself as being superhuman.
Even though as a great prophet he dispensed Allâh’s tremendous
treasures of truth, and although he possessed the gift of prophecy, he
remained humble and modest. As well as being holy, pure and
beautiful as angels are, he was the greatest Adam, the perfect human
being (- insân kâmil) before whom the angels made obeisance (cf.
2:34). Allâh revealed His will for His creation to him and he faithfully
put into practice everything he received from Allâh. He was a model
for human beings to follow.

‫َﻭﺇِ َﺫﺍ َﺟﺎ َءﻙَ ﺍﻟﱠ ِﺬﻳﻦَ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﻓَﻘُﻞْ َﺳ َﻼ ٌﻡ َﻋﻠَ ْﻴ ُﻜ ْﻢ‬
6:54 Salâm ‫ َﺳ َﻼ ٌﻡ‬is derived from salima ‫ َﺳﻠِﻢ‬meaning to be in sound
condition, well, without blemish and safe. Salâm is safety, security,
immunity, peace, obedience, and freedom from fault, defect, and
imperfection or vice. The word has a much wider meaning than
merely abstinence from strife, and implies prosperity, good health,
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and wholeness. Al-Salâm is also an Attribute of Allâh. Related words

include: Salâmun ‫ َﺳ َﻼ ٌﻡ‬- “peace”; Silmun ‫ ِﺳﻠ ٌﻢ‬- “obedience to the
doctrine of Islâm”, “peace”, “treaty of peace”; Istaslama ‫ ﺇﺳﺘﺴﻠﻢ‬- “to
follow the right path”; Salîm ‫“ –ﺳﻠﻴﻢ‬safe”, “secure”, “perfect” and
“sincere”; Salimun ‫ﺳﻠٌﻢ‬, “one who is safe”; Sallamaä ‫ ﺳﻠٌ َﻢ‬- “to
preserve”, “to give salvation”; Sallimû ‫ ﺳﻠٌﻤﻮﺍ‬- “salutation”, “to say
peace be upon someone”.
The message conveyed in this verse is Salâm-u-‘Alaikum ‫ َﺳ َﻼ ٌﻡ َﻋﻠَ ْﻴ ُﻜ ْﻢ‬,
meaning “Peace be upon you”. This is the promise of Allâh, which the
Holy Prophet (pbuh) is to convey to the believers, and which can be
read in verses 10:10-11: “As to those who believe and do deeds of
righteousness, their Lord shall lead them because of their faith in Him
to Gardens of Bliss served with running streams. Their Prayer therein
shall be Glory be to You, O Allâh! and their greetings therein shall be
Peace (- salâm).” The same promise is made in the verses 7:46, 13:24
and 39:73. It is significant that the Holy Qur’ân uses the word salâm
and not al-Salâm in these verses. In the greetings Al-Salâm-u-
‘Alaikum, al-Salâm is the noun of intensiveness. The prefix al before
salâm gives the word al-Salâm a special meaning: “the promised
peace”. It is with reference to this promised peace that the believers
are enjoined to greet one another with the words Al-Salâm-u-
‘Alaikum. These words also have a spiritual connotation denoting
ethical soundness and safety from all that is evil, and therefore
freedom from moral conflict.

ِ ‫ﻗُﻞْ ﺇِﻧﱢﻲ َﻋﻠَ ٰﻰ ﺑَﻴﱢﻨَ ٍﺔ ﱢﻣﻦ ﱠﺭﺑﱢﻲ َﻭ َﻛ ﱠﺬ ْﺑﺘُﻢ ﺑِ ِﻪ ۚ◌ َﻣﺎ ِﻋﻨ ِﺪﻱ َﻣﺎ ﺗَ ْﺴﺘَﻌ‬
‫ْﺠﻠُﻮﻥَ ﺑِ ِﻪ ۚ◌ ﺇِ ِﻥ‬
ِ َ‫ﻖ ۖ◌ َﻭﻫُ َﻮ َﺧ ْﻴ ُﺮ ْﺍﻟﻔ‬
َ‫ﺎﺻﻠِﻴﻦ‬ ‫ْﺍﻟ ُﺤ ْﻜ ُﻢ ﺇِ ﱠﻻ ِ ﱠ¶ِ ۖ◌ ﻳَﻘُﺺﱡ ْﺍﻟ َﺤ ﱠ‬
6:57 “Which you seek to hasten” (‫ ) َﻣﺎ ﺗَ ْﺴﺘَ ْﻌ ِﺠﻠُﻮﻥَ ﺑِ ِﻪ‬refers to the sarcastic
demand of the unbeliever that Allâh should punish them as proof that
the Prophet is the bearer of Allâh’s Message.

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‫ﺐ َﻻ ﻳَ ْﻌﻠَ ُﻤﻬَﺎ ﺇِ ﱠﻻ ﻫُ َﻮ ۚ◌ َﻭﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﻓِﻲ ْﺍﻟﺒَﺮﱢ َﻭ ْﺍﻟﺒَﺤْ ِﺮ ۚ◌ َﻭ َﻣﺎ‬

ِ ‫َﻭ ِﻋﻨ َﺪﻩُ َﻣﻔَﺎﺗِ ُﺢ ْﺍﻟ َﻐ ْﻴ‬
‫ﺐ َﻭ َﻻ‬ٍ ‫ﻁ‬ ْ ‫ﺽ َﻭ َﻻ َﺭ‬ ِ ْ‫ﺕ ْﺍﻷَﺭ‬ ِ ‫ﺗَ ْﺴﻘُﻂُ ِﻣﻦ َﻭ َﺭﻗَ ٍﺔ ﺇِ ﱠﻻ ﻳَ ْﻌﻠَ ُﻤﻬَﺎ َﻭ َﻻ َﺣﺒﱠ ٍﺔ ﻓِﻲ ﻅُﻠُ َﻤﺎ‬
‫ﺏ ﱡﻣﺒِﻴ ٍﻦ‬ ٍ ‫ﺲ ﺇِ ﱠﻻ ﻓِﻲ ِﻛﺘَﺎ‬ ٍ ِ‫ﻳَﺎﺑ‬
6:59 The expressions “land and sea”(‫) ْﺍﻟﺒَ ﱢﺮ َﻭ ْﺍﻟﺒَﺤْ ﺮ‬, “falling of a leaf”
(‫)ﺗَ ْﺴﻘُﻂُ ِﻣﻦ َﻭ َﺭﻗَ ٍﺔ‬, “grain in the darkness of the earth”(‫ﺭْﺽ‬
ِ َ‫ﺕ ْﺍﻷ‬
ِ ‫) َﺣﺒﱠ ٍﺔ ﻓِﻲ ﻅُﻠُ َﻤﺎ‬
and “green and dry”(‫ﺐ َﻭ َﻻ ﻳَﺎﺑِﺲ‬ ْ
ٍ ‫ ) َﺭﻁ‬are metaphors. In Arabic
symbolism ‘the sea’ represents hardship, whereas ‘and’ implies ease
and comfort. The ‘falling of a leaf’ indicates that its power to draw
nourishment has ended, referring not only to individuals but also to
the fall of nations. The ‘grain in the dark beds of the earth’ stands for
the mission of the Holy Prophet (pbuh): the grain in that context was
destined to grow into a tree of exceptional proportions. ‘Anything
fresh’ indicates those servants of God who prosper when they are
watered with the pure water of Divine Mercy, and the ‘green and dry’
are those that must fall off like leaves. ‘An illuminating book’ ( ‫ﺏ‬ ٍ ‫ِﻛﺘَﺎ‬
‫ﻴﻦ‬
ٍ ِ ‫ﺒ‬ ‫ﻣ‬‫ﱡ‬ ) is the great law of cause and effect, and Allâh’s Perfect
knowledge. Note here the word for book, Kitâb, is without the prefix
“al”, thus it is not referring to the Holy Qur’ân, which is called al-
Kitâb (2:2). This verse gives a further reason why the work of
punishment must remain in the Hand of God, who alone knows the
hidden facts. Mafâtih ‫ ﻣﻔﺎﺗﺢ‬is derived from fataha meaning “to open”,
and can be translated as “keys”. It may refer to the preparedness of the
heart and its openness for Divine knowledge; in this sense,
preparedness is not earned, but is a Divine gift.

‫ﺖ ﺃَﺭْ ُﺟﻠِ ُﻜ ْﻢ‬

ِ ْ‫ﺚ َﻋﻠَ ْﻴ ُﻜ ْﻢ َﻋ َﺬﺍﺑًﺎ ﱢﻣﻦ ﻓَﻮْ ﻗِ ُﻜ ْﻢ ﺃَﻭْ ِﻣﻦ ﺗَﺤ‬َ ‫ﻗُﻞْ ﻫُ َﻮ ْﺍﻟﻘَﺎ ِﺩ ُﺭ َﻋﻠَ ٰﻰ ﺃَﻥ ﻳَ ْﺒ َﻌ‬
‫ْﺾ‬
ٍ ‫ﺱ ﺑَﻌ‬ َ ْ‫ْﻀ ُﻜﻢ ﺑَﺄ‬َ ‫ﻖ ﺑَﻌ‬ َ ‫ﺃَﻭْ ﻳَ ْﻠﺒِ َﺴ ُﻜ ْﻢ ِﺷﻴَﻌًﺎ َﻭﻳُ ِﺬﻳ‬
6:65 “Calamity from above” ‫ َﻋ َﺬﺍﺑًﺎ ﱢﻣﻦ ﻓَﻮْ ﻗِ ُﻜ ْﻢ‬signifies storms, famines,
earthquakes, floods, hurricanes, torrential rains, blizzards, punishment
at the hands of corrupt leaders, or tyrants of nations. Punishments ‫ِﻣﻦ‬
‫ﺖ ﺃَﺭْ ُﺟﻠِ ُﻜ ْﻢ‬
ِ ْ‫“ ﺗَﺤ‬from beneath your feet” signify droughts, diseases,

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pestilence, violent revolts against the rulers, or punishment at the

hands of servants (Ibn ‘Abbâs, Râzî). The third type of punishment is
in the form of civil unrest, discord, disunity and dissension, which
sometimes provokes civil wars. All these forms of punishment are
under the control of Allâh and He alone has the power to send down
punishment. The Holy Prophets opponents witnessed the three forms
of punishments. The punishment from above in the form of a storm
was witnessed in the Battle of the Confederates, when the army of the
enemy took flight because of a storm. The punishment from beneath
was in the form of drought that brought great affliction upon the
Pagans for seven years, and at the same time they were experienced
the third type of punishment as they suffered defeats and losses at the
hands of the Muslims in the battles, which they themselves started.

‫َﻭ َﺫ ِﺭ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺨَ ُﺬﻭﺍ ِﺩﻳﻨَﻬُ ْﻢ ﻟَ ِﻌﺒًﺎ َﻭﻟَ ْﻬ ًﻮﺍ َﻭ َﻏ ﱠﺮ ْﺗﻬُ ُﻢ ْﺍﻟ َﺤﻴَﺎﺓُ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬
6:70 “Who take their religion as futile” ( ‫ )ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠ َﺨ ُﺬﻭﺍ ِﺩﻳﻨَﻬُ ْﻢ ﻟَ ِﻌﺒًﺎ‬indicates
that some groups take their religion lightly. The reference here is to
singing and dancing in places of worship, and religious festivals that
serve the purpose of amusement and fun, rather than worship.

َ َ‫َﻭﺇِ ْﺫ ﻗ‬
‫ﺎﻝ ﺇِﺑ َْﺮﺍ ِﻫﻴ ُﻢ ِﻷَﺑِﻴ ِﻪ ﺁﺯَ َﺭ ﺃَﺗَﺘ ﱠ ِﺨ ُﺬ ﺃَﺻْ ﻨَﺎ ًﻣﺎ ﺁﻟِﻬَﺔً ۖ◌ ﺇِﻧﱢﻲ ﺃَ َﺭﺍﻙَ َﻭﻗَﻮْ َﻣﻚَ ﻓِﻲ‬
‫ﺿ َﻼ ٍﻝ ﱡﻣﺒِﻴ ٍﻦ‬ َ
6:74 There is confusion in the minds of some about the relationship
between Abraham and Azar. The Holy Qur’ân calls Azar Abrahams
Abb ‫ﺃﺏ‬. The word Abb ‫ ﺃﺏ‬is for a person who is respected in a family,
possibly a father, senior, ancestor or an uncle (Râghib, Tâj). In verse
2:133, it is clearly applied to ancestors. In Arabic the word for a real
father is wâlid ‫ﻭﺍﻟﺪ‬. In the Holy Qur’ân, though Azar is called Abb of
Abraham, this does not refer to his real biological father. Abraham’s
wâlid is spoken of in 14:41 as a believer whereas the Ab in verse
9:114 is spoken of as having continued with idolatry (cf. 26:86).
Later, in verse 60:4, we are told that Abraham had made a promise to
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Azar that he would pray to Allâh for his forgiveness; but that when
Abraham discovered that Azar‫ ﺁ َﺯ َﺭ‬was an enemy of Allâh he abstained
from praying for him and was in fact forbidden to do so. The verse
9:114 gives reason for Abrahams praying for Azar ‫“ – ﺁ َﺯ َﺭ‬Abraham
was soft of heart and forbearing”. Elsewhere (14:41; 71:28) a prayer
of Abraham is recorded in the Holy Qur’ân, which he offered in the
last days of his life. In this prayer, Abraham prays for his parents
(Wâlidayya ‫ﻱ‬ ٌ ‫)ﻭﺍﻟﺪ‬. This clearly shows that Azar who has been called
the Ab of Abraham was a different person from the wâlid of Abraham.
The Holy Prophet (pbuh) was also forbidden to pray for the
polytheists "even if they be his near kinsmen" (9:114; - see also 9-113;
19:41-50; 21:51-72; 26: 69-89; 29:16-33; 37:83-113). While it is
certain that Azar was not the biological father of Abraham, different
ideas exist as to their relationship. There are some who suggest he was
the uncle of Abraham; others say he was the father of his wife Sarah.
The Bible says that Abraham married Sarah, the daughter of Tara - the
biblical form of Azar (Gn. 20.2).

َ‫ﺽ َﻭﻟِﻴَ ُﻜﻮﻥَ ِﻣﻦَ ْﺍﻟ ُﻤﻮﻗِﻨِﻴﻦ‬

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ َ ‫َﻭ َﻛ َ ٰﺬﻟِﻚَ ﻧُ ِﺮﻱ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﻣﻠَ ُﻜﻮﺕَ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
6:75 Abraham lived among the Chaldeans, who had great respect and
knowledge of planetary bodies. They worshipped sun, moon and
different stars and planets, Mercury in particular. Abraham’s
knowledge went beyond their physical world as Allâh showed him the
spiritual glories behind the magnificence of the physical universe.
Malakût َ‫ َﻣﻠَ ُﻜﻮﺕ‬means sovereignty, dominion, a great kingdom, or the
power to deal with a thing as one likes (Lisân). The word is
specifically used for the kingdom or dominion of Allâh (Râghib).
Shihâb al-Dîn Suhrawardî, a great Muslim mystic, says in his well-
known book ‘Awârif al-Ma‘ârif that when a spiritual wayfarer reaches
a stage when he is made to witness the sovereignty of Allâh, he is
spiritually reborn, and this rebirth is a prerequisite for being admitted
into the presence of Allâh. Doubt in one’s creator cannot enter the

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mind of such a person who has attained this stage of certainty and
conviction because he then lives in the presence of Allâh.

‫ﺎﻝ َﻻ ﺃُ ِﺣﺐﱡ‬
َ َ‫ﺎﻝ ﻫَ ٰـ َﺬﺍ َﺭﺑﱢﻲ ۖ◌ ﻓَﻠَ ﱠﻤﺎ ﺃَﻓَ َﻞ ﻗ‬َ َ‫ﻓَﻠَ ﱠﻤﺎ َﺟ ﱠﻦ َﻋﻠَ ْﻴ ِﻪ ﺍﻟﻠﱠ ْﻴ ُﻞ َﺭﺃَ ٰﻯ َﻛﻮْ َﻛﺒًﺎ ۖ◌ ﻗ‬
َ‫ْﺍﻵﻓِﻠِﻴﻦ‬
6:76 Kaukab K·Ì· likely refers to Mercury, worshipped by the
Chaldeans at the time of Abraham. The phrase hâdha Rabbî ‫ﻫَ ٰـ َﺬﺍ َﺭﺑﱢﻲ‬
“is this my Lord?” is an interrogatory phrase in this context. Abraham
used this phrase to express his disapproval and to highlight the
absurdity the Chaldean belief in celestial objects (Râzî). This and the
following verses contain an argument which Abraham employed to
make his idolatrous people aware of their situation, and to make them
reflect on their belief in their gods of the stars, the moon and the sun.
“These were the arguments with which We equipped Abraham against
his people,” says verse 6:83. There is no suggestion that Abraham was
in search of an answer, or that he himself took the evening star, the
moon, and the sun for God.
The preceding verses (6:74-75) have clearly informed us that
Abraham had already been given knowledge of the Divine sovereignty
and had attained the stage of "certainty" before he started to argue
with his people. The words of Abraham, “lam Yahdinî ‫“ ﻟﻢ ﻳﻬﺪﻧﻲ‬had
my Lord not guided me aright”, also show that Abraham was already
rightly guided by his Lord. In the words of the following verse, (6:79):
“I have never been of the polytheists”, Abraham himself removes all
doubts that he was in any uncertainty while arguing with his people.
We also read the statement of Abraham in 6:80, “When He Himself
has already guided me aright”.
It has always been the custom of the Prophets to start preaching first
to their closest circle of acquaintances. Before starting to argue with
his people, Abraham turned first towards Azar (see the preceding

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verse 6:74). The verse 2:131 states: "When his Lord said to him,
Submit! He replied, Lord (you know that) I have already submitted ".

َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
‫ﺽ َﺣﻨِﻴﻔًﺎ‬ َ ‫ْﺖ َﻭﺟْ ِﻬ َﻲ ﻟِﻠﱠ ِﺬﻱ ﻓَﻄَ َﺮ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬ ُ ‫ﺇِﻧﱢﻲ َﻭ ﱠﺟﻬ‬
6:79 The verse informs us about the real Qiblah (direction of prayer).
Outwardly it is the house (Ka‘ba) in Makkah; inwardly it is “towards
Him Who originated the heavens and the earth” (see also 6:162).

ٍ ‫َﻭﺗِ ْﻠﻚَ ُﺣ ﱠﺠﺘُﻨَﺎ ﺁﺗَ ْﻴﻨَﺎﻫَﺎ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﻋﻠَ ٰﻰ ﻗَﻮْ ِﻣ ِﻪ ۚ◌ ﻧَﺮْ ﻓَ ُﻊ ﺩ ََﺭ َﺟﺎ‬
‫ﺕ ﱠﻣﻦ ﻧﱠ َﺸﺎ ُء‬
6:83 Tilka Hujjatu-nâ ‫ﻚ ُﺣ ﱠﺠﺘُﻨَﺎ‬ َ ‫ ﺗِ ْﻠ‬- “this was Our argument” refers to
the argument given by Abraham in verses 6:76-78. ( ‫ﺕ ﱠﻣﻦ‬ ٍ ‫ﻧَﺮْ ﻓَ ُﻊ َﺩ َﺭ َﺟﺎ‬
‫ﱠ‬
‫“ )ﻧﺸَﺎ ُء‬We raise in degrees in ranks whomsoever We will” is the great
hope given to believers that favours received by Abraham are not
limited to him only, and that others can also qualify for similar
favours; in the verses which follow (6:84-87), some examples are
given in support of the last statement.

‫ﻮﺏ ۚ◌ ُﻛ ًّﻼ ﻫَ َﺪ ْﻳﻨَﺎ ۚ◌ َﻭﻧُﻮﺣًﺎ ﻫَ َﺪ ْﻳﻨَﺎ ِﻣﻦ ﻗَ ْﺒ ُﻞ ۖ◌ َﻭ ِﻣﻦ‬ َ ُ‫ﻕ َﻭﻳَ ْﻌﻘ‬َ ‫ْﺤﺎ‬ َ ‫َﻭ َﻭﻫَ ْﺒﻨَﺎ ﻟَﻪُ ﺇِﺳ‬
‫ﱡﻮﺏ َﻭﻳُﻮﺳُﻒَ َﻭ ُﻣﻮ َﺳ ٰﻰ َﻭﻫَﺎﺭُﻭﻥَ ۚ◌ َﻭ َﻛ َ ٰﺬﻟِﻚَ ﻧَﺠْ ِﺰﻱ‬ َ ‫ُﺫﺭﱢ ﻳﱠﺘِ ِﻪ ﺩَﺍ ُﻭﻭ َﺩ َﻭ ُﺳﻠَ ْﻴ َﻤﺎﻥَ َﻭﺃَﻳ‬
َ‫ﺎﺱ ۖ◌ ُﻛﻞﱞ ﱢﻣﻦ‬ َ َ‫ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ َﻭﺯَ َﻛ ِﺮﻳﱠﺎ َﻭﻳَﺤْ ﻴَ ٰﻰ َﻭ ِﻋﻴ َﺴ ٰﻰ َﻭﺇِ ْﻟﻴ‬
َ‫ﺲ َﻭﻟُﻮﻁًﺎ ۚ◌ َﻭ ُﻛ ًّﻼ ﻓَﻀ ْﱠﻠﻨَﺎ َﻋﻠَﻰ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ َ ُ‫ﻴﻞ َﻭ ْﺍﻟﻴَ َﺴ َﻊ َﻭﻳُﻮﻧ‬َ ‫ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦ ََﻭﺇِ ْﺳ َﻤﺎ ِﻋ‬
6:84-87 Seventeen Prophets are mentioned here, although not in
chronological order. Particular aspects of the lives of these Prophets
are referred to here in three verses and three different groups. This is
because the concluding phrases of each of the three verses speaking of
each of the three different groups of Prophets are different. The Holy
Prophet (pbuh) is the final prophet (Khâtim al-Nabiyyîn) and the
Divine Law (- sharî‘a) he brought is final. It is not a necessity that in
order to receive the Divine Revelation (Wahî ‫)ﻭﺣﻲ‬, one has to be a
prophet. The disciples of Jesus (Hawwâriyyûn ‫ )ﺣﻮٌﺍﺭﻳﻮﻥ‬received the
Divine Revelation, though none of them claimed to be a prophet
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(5:111). Verse 6:87 indicates there will be others who will not be
Prophets of Allâh, but who will also be blessed with Divine favours
similar to those received by the Prophets. The Kushûf ‫ ﻛﺸﻮﻑ‬- “the
Visions” of the Mujaddadîn (the Reformers), Auliyâ (the friends of
Allâh), Muhaddathîn (those who converse with Allâh) and the Sûfiyâ
(people endowed with Divine Knowledge) and many others are proofs
of this promise. Their books mention their divine experiences. The
Holy Revelation brings about spiritual awakening and living
consciousness. The open doors of Allâh’s blessings of
communication, and His lifting of the veils ( - kushûf) are still part of
this age, as they were in the past. He whose soul seeks the truth should
strive to obtain that perfect knowledge. It is not for us to decide if a
person is a believer or a non-believer if he claims that he has
communicated with Allâh, or has been blessed with a vision. Verse
6:93 warns that, if any person fabricates such information, “His
Angels will lay down their hands on such and they will receive a
disgraceful punishment”. The verse conveys yet another message
namely, none of the Prophets was ever guilty of sin at any time in
their lives. The Holy Qur’ân absolves them from the accusations
leveled at them in the Bible.

َ‫ﺻ َﻼﺗِ ِﻬ ْﻢ ﻳ َُﺤﺎﻓِﻈُﻮﻥ‬

َ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﺎﻵ ِﺧ َﺮ ِﺓ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ِﻪ ۖ◌ َﻭﻫُ ْﻢ َﻋﻠَ ٰﻰ‬
6: 92 This verse addresses those people who think that mere belief in
the Hereafter and the belief that the Holy Qur’ân is the Divine Book is
sufficient. The verse lays down a further condition, namely the
condition of regular Prayers. This verse should also be read with
reference to the verse 4:150.

ِ ‫ﺖ َﻭ ُﻣ ْﺨ ِﺮ ُﺝ ْﺍﻟ َﻤﻴﱢ‬
َ‫ﺖ ِﻣﻦ‬ ِ ‫ﻲ ِﻣﻦَ ْﺍﻟ َﻤﻴﱢ‬ ‫ﻖ ْﺍﻟ َﺤﺐﱢ َﻭﺍﻟﻨﱠ َﻮ ٰﻯ ۖ◌ ﻳ ُْﺨ ِﺮ ُﺝ ْﺍﻟ َﺤ ﱠ‬ ‫ﺇِ ﱠﻥ ﱠ‬
ُ ِ‫ﷲَ ﻓَﺎﻟ‬
َ‫ﷲُ ۖ◌ ﻓَﺄَﻧﱠ ٰﻰ ﺗُ ْﺆﻓَ ُﻜﻮﻥ‬ ‫ْﺍﻟ َﺤ ﱢﻲ ۚ◌ َ ٰﺫﻟِ ُﻜ ُﻢ ﱠ‬
6:95 Here are arguments to prove the need for Revelations sent by
Allâh to His Prophets. These revelations bring to life people who were
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morally dead. The preaching of the Prophets is likened to the sowing

of the seed that grows into a large tree. ‫ﺖ‬ ِ ‫ﻲ ِﻣﻦَ ْﺍﻟ َﻤﻴﱢ‬
‫“ ﻳ ُْﺨ ِﺮ ُﺝ ْﺍﻟ َﺤ ﱠ‬Bringing
forth the living out of the lifeless” means bringing back to life one who
is spiritually dead. It is the moral awakening, which accompanies the
advent of the Prophets. Similarly, bringing forth the lifeless from the
living refers the spiritual death of those who were previously granted
spiritual life through a Divine Revelation.

‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ َﺮ ُﺣ ْﺴﺒَﺎﻧًﺎ ۚ◌ َ ٰﺫﻟِﻚَ ﺗَ ْﻘ ِﺪﻳ ُﺮ‬ َ ‫ﺎﺡ َﻭ َﺟ َﻌ َﻞ ﺍﻟﻠﱠﻴ َْﻞ َﺳ َﻜﻨًﺎ َﻭﺍﻟ ﱠﺸ ْﻤ‬ ِْ ‫ﻖ‬
ِ َ‫ﺍﻹﺻْ ﺒ‬ ُ ِ‫ﻓَﺎﻟ‬
ْ
‫ﻳﺰ ﺍﻟ َﻌﻠِ ِﻴﻢ‬ ْ
ِ ‫ﺍﻟ َﻌ ِﺰ‬
6:96 Fâliq ‫ﻖ‬ ُ ِ‫ ﻓَﺎﻟ‬is derived from falaqaä ‫ﻖ‬ َ َ‫ ﻓﻠ‬and means to cleave, split,
come forth, or become separated. Falaq ‫ﻖ‬ ْ ‫ ﻓﻠ‬is the daybreak because it
cleaves the darkness; Falaq is also the cleaving of a seed or the stone
of fruit. It also indicates the emergence of the truth after its initial
doubtfulness. Fâliq ‫ﻖ‬ ُ ِ‫ ﻓَﺎﻟ‬is the “one who cleaves asunder”, “who is the
cause of the appearance of truth and Revelation”. Allâh says He is
Fâliq. Allâh uses two excellent metaphors in these two verses when
He says that He is Fâliq al-Habb wa Nawâ ‫“ ﻓﺎﻟﻖ ﺍﻟﺤﺐٌ ﻭﺍﻟﻨﻮﺍء‬One Who
cleaves asunder the grain seeds and date stones”, and Fâliq al-Asbah
ِْ ‫ﻖ‬
ِ َ‫ﺍﻹﺻْ ﺒ‬
‫ﺎﺡ‬ ُ ِ‫“ ﻓَﺎﻟ‬One Who cleaves asunder the day from the night”. It is a
metaphor to tell us that, just as from seeds of fruits and date palm,
which apparently have no value, He creates fruit-bearing trees
pleasing to the eyes; similarly, after He sends His Revelation, human
beings are born with excellent qualities in them. Through these
metaphors we are reminded of the necessity of Divine Revelation.
Fâliq al-Habb wa Nawâ and Fâliq al-Asbah are two Divine
Attributes.

‫ﺕ ْﺍﻟﺒَﺮﱢ َﻭ ْﺍﻟﺒَﺤْ ِﺮ‬

ِ ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ َﺟ َﻌ َﻞ ﻟَ ُﻜ ُﻢ ﺍﻟﻨﱡﺠُﻮ َﻡ ﻟِﺘَ ْﻬﺘَ ُﺪﻭﺍ ﺑِﻬَﺎ ﻓِﻲ ﻅُﻠُ َﻤﺎ‬
6:97 In these metaphoric words another reason is provided for why a
human being needs Revelation for his guidance. The stars are the
Prophets and saints who receive Divine Revelations, and whose lives
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and teachings guide us. As we continuously need guidance to travel in

the darknesses of land and sea, so we need continued guidance to
make our way through the domain of the spiritual.

ُ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺃَﻧﺰَ َﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَﺄ َ ْﺧ َﺮﺟْ ﻨَﺎ ﺑِ ِﻪ ﻧَﺒَﺎﺕَ ُﻛﻞﱢ َﺷ ْﻲ ٍء ﻓَﺄ َ ْﺧ َﺮﺟْ ﻨَﺎ ِﻣ ْﻨﻪ‬
ٍ ‫ﺍﻥ ﺩَﺍﻧِﻴَﺔٌ َﻭ َﺟﻨﱠﺎ‬
‫ﺕ‬ ٌ ‫ﻀﺮًﺍ ﻧﱡ ْﺨ ِﺮ ُﺝ ِﻣ ْﻨﻪُ َﺣﺒًّﺎ ﱡﻣﺘ ََﺮﺍ ِﻛﺒًﺎ َﻭ ِﻣﻦَ ﺍﻟﻨﱠ ْﺨ ِﻞ ِﻣﻦ ﻁَ ْﻠ ِﻌﻬَﺎ ﻗِ ْﻨ َﻮ‬ ِ َ‫ﺧ‬
ُ
‫ﺏ َﻭﺍﻟ ﱠﺰ ْﻳﺘُﻮﻥَ َﻭﺍﻟﺮﱡ ﱠﻣﺎﻥَ ُﻣ ْﺸﺘَﺒِﻬًﺎ َﻭ َﻏﻴ َْﺮ ُﻣﺘَ َﺸﺎﺑِ ٍﻪ ۗ◌ ﺍﻧﻈﺮُﻭﺍ ﺇِﻟَ ٰﻰ ﺛَ َﻤ ِﺮ ِﻩ‬ َ
ٍ ‫ﱢﻣ ْﻦ ﺃ ْﻋﻨَﺎ‬
ْ َ
‫ﺇِ َﺫﺍ ﺃﺛ َﻤ َﺮ َﻭﻳَ ْﻨ ِﻌ ِﻪ‬
6:99 The metaphor in this verse refers to Allâh sending down water to
represent His sending down of guidance and Revelation. Just as fresh
water is needed to bring forth vegetation, likewise, Divine Revelation
is needed when the spiritual land is barren.

◌ۚ ‫ﺕ ﺑِ َﻐﻴ ِْﺮ ِﻋ ْﻠ ٍﻢ‬

ٍ ‫َﻭ َﺟ َﻌﻠُﻮﺍ ِ ﱠ¶ِ ُﺷ َﺮ َﻛﺎ َء ْﺍﻟ ِﺠ ﱠﻦ َﻭﺧَ ﻠَﻘَﻬُ ْﻢ ۖ◌ َﻭﺧَ َﺮﻗُﻮﺍ ﻟَﻪُ ﺑَﻨِﻴﻦَ َﻭﺑَﻨَﺎ‬
َ‫ﺼﻔُﻮﻥ‬ ِ َ‫ُﺳﺒ َْﺤﺎﻧَﻪُ َﻭﺗَ َﻌﺎﻟَ ٰﻰ َﻋ ﱠﻤﺎ ﻳ‬
6:100 In spite of all His graces and abundant proofs of His existence,
human beings are ungrateful and pursue false deities by ascribing to
Him "sons and daughters".

◌ۖ ٌ‫ﺎﺣﺒَﺔ‬
ِ ‫ﺻ‬ ُ ‫ﺽ ۖ◌ ﺃَﻧﱠ ٰﻰ ﻳَ ُﻜ‬
َ ُ‫ﻮﻥ ﻟَﻪُ َﻭﻟَ ٌﺪ َﻭﻟَ ْﻢ ﺗَ ُﻜﻦ ﻟﱠﻪ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ِ ‫ﺎﻭﺍ‬
َ ‫ﺑَ ِﺪﻳ ُﻊ ﺍﻟ ﱠﺴ َﻤ‬
ُ ۖ
‫ﻖ ﻛ ﱠﻞ َﺷ ْﻲ ٍء ◌ َﻭﻫُ َﻮ ﺑِﻜﻞﱢ َﺷ ْﻲ ٍء َﻋﻠِﻴ ٌﻢ‬ ُ َ
َ ‫َﻭﺧَ ﻠ‬
6:101-102 Once again the sonship of any person, including Jesus, is
refuted with the argument that He is the Sole and the Wonderful
Originator of all heavens and the earth, and a son cannot be the Sole
originator. In this case, He would depend upon a female partner to
have a son; however, Allâh is Self-Sufficient and Independent. He has
no (female) consort nor has He any need of a consort. The verse also
denies the virgin birth of Jesus from Mary and says even He – Allâh
would need a Sâhibah (ٌ ‫ﺻﺎ ِﺣﺒَﺔ‬
َ )– a female companion or female friend
to bear His child (cf.: 3:44). The argument continues

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‫ﻴﻒ ْﺍﻟﺨَ ﺒِﻴ ُﺮ‬ َ ‫ﻙ ْﺍﻷَﺑ‬

ُ ‫ْﺼﺎ َﺭ ۖ◌ َﻭﻫُ َﻮ ﺍﻟﻠﱠ ِﻄ‬ َ ‫ﱠﻻ ﺗُ ْﺪ ِﺭ ُﻛﻪُ ْﺍﻷَﺑ‬
ُ ‫ْﺼﺎ ُﺭ َﻭﻫُ َﻮ ﻳُ ْﺪ ِﺭ‬
6:103 “The physical vision comprehends Him not, but He
comprehends all visions” is another argument that a human being
needs direct guidance from Allâh, and for this guidance he is not in
need of any son. The vision of the created cannot comprehend the
Infinite Oneness of the Creator. Human reason alone, unaided by
Divine Help and Revelation, is incapable of apprehending, knowing,
or grasping the Infinite Allâh. It is Allâh himself Who reaches human
understanding and discloses himself to human beings through His
Revelation. The verse rejects in yet another way the assignation of
Divine Attributes to any human being. No human being, Jesus
included, possesses comprehensive vision; it is only the All-Mighty,
Who comprehends all visions. If Jesus is the son of God in a literal
sense, then in this context he is weak and helpless; if his sonship is
allegorical, then the meaning is very broad and not limited exclusively
to the person of Jesus. The Divine attribute Al-Latîf ُ ُ‫ ﺍﻟﻠﱠ ِﻄﻴﻒ‬- “All-
Subtle Being” refers to “the physical vision comprehends Him not”
and the attribute Al-Khabîr ‫ ْﺍﻟ َﺨﺒِﻴﺮ‬- “All-Aware” means, “He
comprehends all visions”.

َ ‫ﺼﺎﺋِ ُﺮ ِﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ ۖ◌ ﻓَ َﻤ ْﻦ ﺃَﺑ‬

◌ۚ ‫ْﺼ َﺮ ﻓَﻠِﻨَ ْﻔ ِﺴ ِﻪ ۖ◌ َﻭ َﻣ ْﻦ َﻋ ِﻤ َﻲ ﻓَ َﻌﻠَ ْﻴﻬَﺎ‬ َ َ‫ﻗَ ْﺪ َﺟﺎ َء ُﻛﻢ ﺑ‬
‫َﻭ َﻣﺎ ﺃَﻧَﺎ َﻋﻠَ ْﻴ ُﻜﻢ ﺑِ َﺤﻔِﻴ ٍﻆ‬
6:104 The human being is endowed with enough intelligence and
reason to be capable of grasping and understanding the Truth. It now
behoves him to make use of his spiritual eye.

‫ﷲَ َﻋ ْﺪ ًﻭﺍ ﺑِ َﻐﻴ ِْﺮ ِﻋ ْﻠ ٍﻢ‬

‫ﷲِ ﻓَﻴَ ُﺴﺒﱡﻮﺍ ﱠ‬
‫ﻭﻥ ﱠ‬
ِ ‫َﻭ َﻻ ﺗَ ُﺴﺒﱡﻮﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬
6:108 There is an important point of moral teaching in this verse. In
spite of the fact that people ascribe sons and daughters to Allâh, and
they worship deities other than Allâh, God says the believers should
not confront them directly about it and insult or ridicule these objects

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of worship. If the disbelievers are obstinate, nothing will convince

them and such attacks might in turn cause them to insult Allâh. There
was no life fuller of signs than the life of the Holy Prophet (pbuh), but
the disbelievers demanded yet more. The demand referred to relates to
a particular sign: the sign of the overthrow of the power of which they
were so proud. The reply to this demand is that there are many signs
of the truth of the Prophet of Allâh. The sign, which they were
demanding, was to be shown to them, as well as many other signs.

‫َﻭﻟَﻮْ ﺃَﻧﱠﻨَﺎ ﻧَ ﱠﺰ ْﻟﻨَﺎ ﺇِﻟَ ْﻴ ِﻬ ُﻢ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔَ َﻭ َﻛﻠﱠ َﻤﻬُ ُﻢ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ َﻭ َﺣﺸَﺮْ ﻧَﺎ َﻋﻠَ ْﻴ ِﻬ ْﻢ ُﻛ ﱠﻞ َﺷ ْﻲ ٍء ﻗُﺒ ًُﻼ‬
َ‫ﷲُ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﺃَ ْﻛﺜَ َﺮﻫُ ْﻢ ﻳَﺠْ ﻬَﻠُﻮﻥ‬
‫ﱠﻣﺎ َﻛﺎﻧُﻮﺍ ﻟِﻴ ُْﺆ ِﻣﻨُﻮﺍ ﺇِ ﱠﻻ ﺃَﻥ ﻳَ َﺸﺎ َء ﱠ‬
6:111"Sending down of angels" metaphorically means inspiration of
good thoughts, or inspiration of thoughts, which incite one to do
something good (see 2:98). "Speaking of dead" metaphorically means
seeing the dead in their dreams (cf. 2:56). "Bringing all things
together face to face", means here to see people suffering in front of
them. The meaning of the verse is that many people do not heed
admonition in spite of the fact that from time to time good thoughts
arise in their hearts, they receive guidance in their dreams or they
witness the miseries of other people who failed to follow guidance.

َ ‫ﷲِ ﺃَ ْﺑﺘَ ِﻐﻲ َﺣ َﻜ ًﻤﺎ َﻭﻫُ َﻮ ﺍﻟ ﱠ ِﺬﻱ ﺃَﻧﺰَ َﻝ ﺇِﻟَ ْﻴ ُﻜ ُﻢ ْﺍﻟ ِﻜﺘ‬
‫َﺎﺏ ُﻣﻔَﺼ ًﱠﻼ‬ ‫ﺃَﻓَ َﻐﻴ َْﺮ ﱠ‬
6:114 “Who has revealed to you this perfect Book clearly explained”.
Mufassalan ‫ ُﻣﻔَﺼ ًﱠﻼ‬is something that is clearly explained in a manner
that brings out the distinction between truth and falsehood. In order to
receive guidance in matters of dispute and disagreement, we are told
here to be attentive to the teachings of the Holy Qur’ân and seek the
final judgment from it. The following verse 6:115-116 clarifies the
matter further.

‫ﺻ ْﺪﻗًﺎ َﻭ َﻋ ْﺪ ًﻻ ۚ◌ ﱠﻻ ُﻣﺒَﺪ َﱢﻝ ﻟِ َﻜﻠِ َﻤﺎﺗِ ِﻪ ۚ◌ َﻭﻫُ َﻮ ﺍﻟ ﱠﺴ ِﻤﻴ ُﻊ ْﺍﻟ َﻌﻠِﻴ ُﻢ‬ ْ ‫َﻭﺗَ ﱠﻤ‬
ُ ‫ﺖ َﻛﻠِ َﻤ‬
ِ َ‫ﺖ َﺭﺑﱢﻚ‬

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6:115 “The (promised) word of your Lord is bound to be fulfilled in

truth and justice”. When related to Allâh, the term Kalimah is often
used in the Holy Qur’ân in the sense of promise (3:45; 6:34), and
when used related to human beings, it means to talk or to speak (3:46).
Here it also refers to the prophecies in previous Scriptures about the
advent of the Holy Prophet (pbuh) of Islam (cf. Deut.18.15).

‫ﻓَ ُﻜﻠُﻮﺍ ِﻣ ﱠﻤﺎ ُﺫ ِﻛ َﺮ ﺍ ْﺳ ُﻢ ﱠ‬

َ‫ﷲِ َﻋﻠَ ْﻴ ِﻪ ﺇِﻥ ُﻛﻨﺘُﻢ ﺑِﺂﻳَﺎﺗِ ِﻪ ُﻣ ْﺆ ِﻣﻨِﻴﻦ‬
6:118 This is not a repetition of food laws already promulgated. The
purpose is instead to remind us that the observance of such laws
should go beyond simple rituals. It is a reminder in a metaphor that
just as the animal is sacrificed, we should also sacrifice our worldly
wishes to receive the pleasure of Allâh.

‫ﷲِ َﻋﻠَ ْﻴ ِﻪ َﻭﻗَ ْﺪ ﻓَﺼ َﱠﻞ ﻟَ ُﻜﻢ ﱠﻣﺎ َﺣ ﱠﺮ َﻡ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺇِ ﱠﻻ‬ ‫َﻭ َﻣﺎ ﻟَ ُﻜ ْﻢ ﺃَ ﱠﻻ ﺗَﺄْ ُﻛﻠُﻮﺍ ِﻣ ﱠﻤﺎ ُﺫ ِﻛ َﺮ ﺍ ْﺳ ُﻢ ﱠ‬
‫ُﻀﻠﱡﻮﻥَ ﺑِﺄ َ ْﻫ َﻮﺍﺋِ ِﻬﻢ ﺑِ َﻐﻴ ِْﺮ ِﻋ ْﻠ ٍﻢ‬
ِ ‫َﻣﺎ ﺍﺿْ ﻄُ ِﺮﺭْ ﺗُ ْﻢ ﺇِﻟَ ْﻴ ِﻪ ۗ◌ َﻭﺇِ ﱠﻥ َﻛﺜِﻴﺮًﺍ ﻟﱠﻴ‬
6:119 The central theme of these verses is again the establishment of
the doctrine of Divine Unity. This required the abolition of all
idolatrous practices, among them was the practice of slaughtering
animals in the name of idols. This is the connection of this verse with
the subject matter of the previous verses. The fact that this verse is
preceded by the article “fa” (then) shows that this commandment has
come as a sequence of what has gone before. The Holy Qur’ân says,
“you who believe! Eat of the good and pure things we have provided
you with and give thanks to Allâh (2:172),” and “you Messengers! Eat
of the things that are good and pure and do good deeds (23:51).”
There is a direct bearing on the thoughts and actions of a person
whose gratefulness leads to good deeds.

ِ َ‫ﺍﻹ ْﺛ ِﻢ َﻭﺑ‬
ُ‫ﺎﻁﻨَﻪ‬ ِ ْ ‫َﻭ َﺫﺭُﻭﺍ ﻅَﺎ ِﻫ َﺮ‬

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6:120 “Refrain from the sin in form (open) and in spirit (secret)", that
is to say, a human being is enjoined not only to guard against
committing deeds that are explicitly and clearly sinful, but he is also
to refrain from entertaining evil thoughts. Sinful deeds should be
committed neither publicly nor in private. In other words, a sin
remains a sin whether other people see it or not. According to this
verse, sins can be divided into two categories: open sins, such as
stealing other people’s property; and hidden sins, for example,
arrogance, hypocrisy, holding others in contempt, or jealousy. Every
sin has an external aspect and a more subtle hidden aspect. For
instance, some openly do not believe in the existence of Allâh,
whereas others do not deny Him, but pay no heed to Him either;
others set up associates and compeers with Him, and there are still
others who have secret idols that they adore without confessing it.
These are the hypocrites. The aspect of deceit in the hidden idolatry of
hypocrites makes them even worse than those with open disbelief.

‫َﻭﺇِ َﺫﺍ َﺟﺎ َء ْﺗﻬُ ْﻢ ﺁﻳَﺔٌ ﻗَﺎﻟُﻮﺍ ﻟَﻦ ﻧﱡ ْﺆ ِﻣﻦَ َﺣﺘ ﱠ ٰﻰ ﻧُ ْﺆﺗ َٰﻰ ِﻣ ْﺜ َﻞ َﻣﺎ ﺃُﻭﺗِ َﻲ ُﺭ ُﺳ ُﻞ ﱠ‬
‫ﷲِ ۘ◌ ﱠ‬
ُ‫ﷲ‬
ُ‫ْﺚ ﻳَﺠْ َﻌ ُﻞ ِﺭ َﺳﺎﻟَﺘَﻪ‬ ُ ‫ﺃَ ْﻋﻠَ ُﻢ َﺣﻴ‬
6:124 One of the objections of those who do not believe in revelation
and prophethood is that Allâh’s revelations were not made directly to
everyone, which they consider necessary if Allâh truly meant to reveal
His Message. The answer is that, not everyone is fit to receive
communication with the Divine Being and that Allâh revealed His
Message only to a person who was fit to receive it.

َ َ‫ﻧﺲ ۖ◌ َﻭﻗ‬
‫ﺎﻝ‬ ِ ‫ﺍﻹ‬ ِ ْ َ‫َﻭﻳَﻮْ َﻡ ﻳَﺤْ ُﺸ ُﺮﻫُ ْﻢ َﺟ ِﻤﻴﻌًﺎ ﻳَﺎ َﻣ ْﻌ َﺸ َﺮ ْﺍﻟ ِﺠﻦﱢ ﻗَ ِﺪ ﺍ ْﺳﺘَ ْﻜﺜَﺮْ ﺗُﻢ ﱢﻣﻦ‬
‫ْﺾ َﻭﺑَﻠَ ْﻐﻨَﺎ ﺃَ َﺟﻠَﻨَﺎ ﺍﻟﱠ ِﺬﻱ ﺃَﺟ ْﱠﻠﺖَ ﻟَﻨَﺎ‬
ٍ ‫ﻀﻨَﺎ ﺑِﺒَﻌ‬ُ ‫ﻧﺲ َﺭﺑﱠﻨَﺎ ﺍ ْﺳﺘَ ْﻤﺘَ َﻊ ﺑَ ْﻌ‬
ِ ‫ﺍﻹ‬ ِ ْ َ‫ﺃَﻭْ ﻟِﻴَﺎ ُﺅﻫُﻢ ﱢﻣﻦ‬
6:128 The infidels of the past referred to the jinn ‫ ِﺟﻦ‬as an imaginary
ghost-like being that they sometimes worshipped. The Holy Qur’ân
does not give this meaning to the word. We read in verse 72:6 َ‫ِﺭ َﺟﺎ ٌﻝ ﱢﻣﻦ‬

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‫ﻧﺲ ﻳَﻌُﻮ ُﺫﻭﻥَ ﺑِ ِﺮ َﺟﺎ ٍﻝ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ‬ ِ ْ - “Humble people among the folk used to
ِ ‫ﺍﻹ‬
seek refuge with the haughty, shrewd and powerful people among the
folk.” In Arabic there is a difference between bashar‫ﺑﺸَﺮ‬, rijâl ‫ﺭﺟﺎﻝ‬
inas ‫ ﺇﻧﺲ‬and jinn. Although all these terms refer to human beings, the
Holy Qur’ân differentiates between them while using them at
appropriate places with their appropriate meanings. The word jinn is
derived from jannaé ‫ َﺟ ٌﻦ‬that means to cover, wrap, conceal, be dark,
be covered (with plants), or be hidden (cf. 6:76). Janna also means to
be mad or excited (with joy or anger) as the sane mind is clouded by
excitement, madness and insanity. Janûn ‫ ﺟﻨﻮﻥ‬is madness, insanity,
diabolical fury, passion (51:52; 54:9) and junnatun ‫ ُﺟﻨٌﺔ‬is the covering
or shield. Jannât ‫( ﺟﻨٌﺎﺕ‬sing. jannat ‫ )ﺟﻨٌﺖ‬are the Gardens of Paradise
as they are still concealed, covered, wrapped or hidden to human
beings. Janîn ‫( ﺟﻨﻴﻦ‬plu. Ajinntun ‫ ) ﺃ ِﺟﻨٌﺔ‬means embryo, or foetus that is
hidden, but present in a body (53:32; Lisân). According to dictionaries
of classical Arabic (Tâj, Lisân, Lane, Râghib), jinn is any hidden
thing, anything that hides, conceals, or covers. Jinn is thus what
remains hidden or becomes invisible, or one who remains aloof from
the people as if remaining concealed from eyes of the common folk.
That may be a king or someone with high rank and enormous wealth.
Metaphorically, it can be an intense or confusing darkness, spirits that
inspire evil thought (cf. 114:6), a germ that we cannot see with the
naked eye, or a very small insect. The word is also used for peoples of
different remote countries living apart from other civilized peoples (cf.
46:29-32), or people who inhabited the earth in prehistoric times
before the birth of Adam (7:38; 41:25). Stalwarts whom Solomon had
taken into custody, made his subjects, and put to work as builders of
huge buildings, and who were also expert divers, were also called
jinns (cf. 27:17, 39; 34:12-13). The English word “genius” is probably
derived from jinn. The word jinn was also used for the Jews of
Nasîbîn at the time of the Holy Prophet (pbuh) (cf. 72:1). These Jews
were called jinns by the Arabs because of their intelligence, their great
knowledge and their closed community. Dubai ibn Abî Sulmâ has

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used the word Jinn for people who are fearless, or who have no
matches or equals. Tabrîzî writes in his book Sharh al-Hamâsah that a
jinn is a human being who is highly shrewd, and possesses great
powers and abilities (41:29). A jinni is also the one who is haughty
and arrogant (7:179; 18:50). It is in all these senses that the word is
used in the Holy Qur’ân, but never in the sense of a ghost (see also
verses 15:27 and 7:38; 7:179; 18:50; 27:17; 34:41; 41:25; 46:18;
46:29; 51:56; 55:33; 72:5; 114:6).
The primary meaning of the word Ma‘shar‫“ ﻣﻌﺸﺮ‬the community” in
the verses 6:128, 130; 55:33 also reinforces the above-mentioned
meanings of jinn. Ash‘arahû ‫ ﺃﺷﺮﺍء‬means, “he lived in close
communion with him and was on intimate terms” (Lisân). Thus, by
calling al-Jinn ‫ ﺃﻟﺠﻦ‬and al-Nâs ‫ ﺃﻟﻨﺎﺱ‬a single community, it is made
clear that, in this context, jinn ‫ ﺟﻦ‬and nâs ‫ ﻧﺎﺱ‬are not two different
kinds of beings. In that verse (55:33), giving this word the meaning of
“ghost or “demon” does not make sense as the context clearly implies
a community of human beings comprised of jinn and nâs.

7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

The Elevated Places
(Revealed before Hijrah)
The title Al-‘Arâf ‫ ﺍﻷﻋﺮﺍﻑ‬of this chapter is taken from verses 47 and
48. ‘Arâf ‫ ﻋﺮﺍﻑ‬means, elevated places. It is the plural of ‘urf ‫ﻋﺮﻑ‬,
which is the substantive of ‘urufa. ‘Urfun means goodness, favour.lp,
bounty, good fellowship with others, or an elevated place (Lisân, Tâj).
The phrase ‘Araf al-Shai’a means, “he knows the thing”, “he was or

534
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became acquainted with a thing”, or “he knows it by means of the five

senses or by mental perception or reflection”. ‘Araf ‘alâ al-Qaumi
means, “he was or became manager or superintendent of the affairs of
the people”, or “became acquainted with their circumstances”. The
elevated places refer to places where the righteous servants of Allâh
who walked on the path of Truth shall stand. These eminences are the
high spiritual status of those who recognised (- ‘ârifîn ‫ )ﻋﺎﺭﻓﻴﻦ‬the
Eternal Truth. These servants of Allâh who are distinctly mentioned in
56:7-27. Shuhadâ ‫ ُﺷﻬﺪﺍء‬are the witnesses of their people, similar to the
way Prophets are repeatedly spoken of as being witnesses (shahîd
‫ )ﺷﻬﻴﺪ‬over their people (cf. 4:41). According to Hasan and Mujâhid,
the men on the elevated places will be the elite among the believers
and are gifted with Divine knowledge - the ‘Arif ‫ﻋﺎﺭﻑ‬. Accordingly,
Al-‘Arâf ‫ ﺃﻻﻋﺮﺍﻑ‬are the places where the ‘Arifîn will be present. It is
wrong to consider this chapter as a reference to those people who are
midway between paradise and hell
This chapter is closely connected, in both chronological and logical
sequence, with the previous chapter. The preceding chapter dealt with
the doctrine of the Oneness of Allâh in the light of knowledge, deep
and sound thought, and logical outcomes (6:76-91; 101-103). The
Divine Revelation and prophethood were discussed as appendixes
(6:104-106). In this chapter, prophethood and the Divine Revelation
are now the main themes with references to the histories and teachings
of different Prophets in chronological order: Noah, Hûd, Sâlih, Lot,
Shu‘aib, Moses and other “Prophets of the townships” (cf. 7:94-99),
and finally the Holy Prophet (pbuh). It expounds the doctrine of
Revelation and the spiritual history of human beings by illustrations
from these narratives, from Adam to the Holy Prophet (pbuh), in
whom Allâh’s Revelation is perfected and completed.
‫ ﺃﻧﺎ ﱠ‬Anâ Allâh
7:1 Alif Lâm Mîm Sâd ‫ ﺍﻟﻤﺺ‬is an abbreviation of ‫ﷲُ ﺃﻋﻠﻢ‬
A‘lam and Sâd ‫ ﺹ‬stands for Sâdiq al-Qawl or Sâdiq al-Wa‘d meaning
“I am Allâh the All-Knowing, True to Promise and True to What is

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said” (cf. 2:1). Ibn ‘Abbâs and ‘Abdullâh ibn Mas‘ûd are said to have
favoured this view. Sâd ‫ ﺹ‬can also stand for Sâbir ‫ﺻﺎﺑﺮ‬, meaning the
Patient; God Who gives a respite to the wicked. The abbreviations
may also mean Allâh ‫ﷲ‬. al-Latîf ‫( ﺍﻟﻠﻄﻴﻒ‬All-Subtle, Unfathomable,
and Incomprehensible). al-Majîd ‫( ﺍﻟﻤﺠﻴﺪ‬the Most Glorious and the
Most Magnificent) and al-Saddîq ‫( ﺍﻟﺼﺪﻳﻖ‬the Most Truthful). [Abû
Hayyân, Râzî, Ibn Jarîr]

◌ۗ ‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴ ُﻜﻢ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ َﻭ َﻻ ﺗَﺘﱠﺒِﻌُﻮﺍ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺃَﻭْ ﻟِﻴَﺎ َء‬ُ
ِ ‫ﺍﺗﱠﺒِﻌُﻮﺍ َﻣﺎ ﺃ‬
7:3 Ibn Taymiyyah maintains that the verse indicates the prohibition
of attributing legal validity, when comparing Qur’ânic ordinances, to
the subjective opinions of any person other than the Prophet. Ibn
Hazm is also of this opinion.

َ ِ‫ﺻ ﱠﻮﺭْ ﻧَﺎ ُﻛ ْﻢ ﺛُ ﱠﻢ ﻗُ ْﻠﻨَﺎ ﻟِ ْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺍ ْﺳ ُﺠ ُﺪﻭﺍ ِﻵ َﺩ َﻡ ﻓَ َﺴ َﺠ ُﺪﻭﺍ ﺇِ ﱠﻻ ﺇِ ْﺑﻠ‬

‫ﻴﺲ‬ َ ‫َﻭﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ ُﻛ ْﻢ ﺛُ ﱠﻢ‬
ِ ‫ﻟَ ْﻢ ﻳَ ُﻜﻦ ﱢﻣﻦَ ﺍﻟﺴ‬
َ‫ﱠﺎﺟ ِﺪﻳﻦ‬
7:11 The account of Adam was given in 2:30-39. A similar account
with an emphasis from a different point of view and with a different
purpose is given here. In the statement, “We did determine you, then
We gave you shape, then said to the angels, Make submission to
Adam,” use of plural form “determine you" indicates that the Adam
being spoken of was neither the first human being nor the first
prophet. Instead in this and the following verses, humankind as a
whole is being addressed as Adam, and the angels are instructed to
assist an ‘Ârif ²iB§ - a particular Adam among the human beings as
well as humanity as a whole.

َ‫ﺎﻝ َﻣﺎ َﻣﻨَ َﻌﻚَ ﺃَ ﱠﻻ ﺗَ ْﺴ ُﺠ َﺪ ﺇِ ْﺫ ﺃَ َﻣﺮْ ﺗُﻚ‬

َ َ‫ﻗ‬
7:12 The verb Qâla ‫ ﻗَﺎ َﻝ‬does not always signify the actual uttering of
words; it is also sometimes used to simply represent a state of affairs
(cf. 2:30). What is represented in this verse as a dialogue between

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

Allâh and Iblîs does not mean that an exchange of words actually took
place between the two. The words only depict a state of affair, a
metaphoric picture to convey and explain a particular message. The
intent is to inform us of the spiritual capacities of a human being and
those qualities and of pride and arrogance that hinder him in his
spiritual ascent, as symbolised by Iblîs. Iblîs is the pride (kibar‫) ِﻛﺒﺮ‬
that incites disobedience to the Divine command. The subject matter
becomes clearer in the verse 7:40 (see also 7:48) in which we are
informed about the consequences of kibar.

ِ َ‫ﺎﻝ ﺃ‬
َ‫ﻧﻈﺮْ ﻧِﻲ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ﻳُ ْﺒ َﻌﺜُﻮﻥ‬ َ َ‫ﻗ‬
7:14 The “raising” َ‫ ﻳُ ْﺒ َﻌﺜُﻮﻥ‬also refers to the spiritual resurrection of the
people when the Prophets of Allâh come with their messages.
Iblîsîyyat can lead a human being astray only as long as he is not
spiritually resurrected. This is a similar spiritual stage to the one
mentioned in 17:65.

◌ۖ ‫ﺛُ ﱠﻢ َﻵﺗِﻴَﻨﱠﻬُﻢ ﱢﻣﻦ ﺑَﻴ ِْﻦ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭ ِﻣ ْﻦ ﺧَ ْﻠﻔِ ِﻬ ْﻢ َﻭﻋ َْﻦ ﺃَ ْﻳ َﻤﺎﻧِ ِﻬ ْﻢ َﻭﻋَﻦ َﺷ َﻤﺎﺋِﻠِ ِﻬ ْﻢ‬
7:17 Here is a description of the network of seduction orchestrated by
Iblîsîyyat in human nature. The assault of evil is from four sides, and
takes advantage of every weak point in human character. Iblîs said, “I
will come upon them from their front and from their backs and from
their right and from their left”, but we have every reason to be
grateful to our Lord that two sides, above and beneath, are still out of
the reach of Iblîs. Imâm Ghazâlî explains the meaning of the different
sides and the ways to protect us against these 4 different attacks.

ِ ‫ﺎﻥ َﻋﻠَ ْﻴ ِﻬ َﻤﺎ ِﻣﻦ َﻭ َﺭ‬

‫ﻕ‬ ِ َ ‫ﺼﻔ‬ِ ‫َﺕ ﻟَﻬُ َﻤﺎ َﺳﻮْ ﺁﺗُﻬُ َﻤﺎ َﻭﻁَﻔِﻘَﺎ ﻳَ ْﺨ‬ ْ ‫ﻓَﻠَ ﱠﻤﺎ َﺫﺍﻗَﺎ ﺍﻟ ﱠﺸ َﺠ َﺮﺓَ ﺑَﺪ‬
‫ْﺍﻟ َﺠﻨﱠ ِﺔ ۖ◌ َﻭﻧَﺎﺩَﺍﻫُ َﻤﺎ َﺭﺑﱡﻬُ َﻤﺎ ﺃَﻟَ ْﻢ ﺃَ ْﻧﻬَ ُﻜ َﻤﺎ ﻋَﻦ ﺗِ ْﻠ ُﻜ َﻤﺎ ﺍﻟ ﱠﺸ َﺠ َﺮ ِﺓ َﻭﺃَﻗُﻞ ﻟﱠ ُﻜ َﻤﺎ ﺇِ ﱠﻥ‬
ٌ ِ‫ﺍﻟ ﱠﺸ ْﻴﻄَﺎﻥَ ﻟَ ُﻜ َﻤﺎ َﻋ ُﺪ ﱞﻭ ﱡﻣﺒ‬
‫ﻴﻦ‬

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

7:22 “They began to stick the leaves of the garden over themselves” is
an allegorical statement, signifying the desire to remedy the fault they
had committed. The early humans lived naked. The first ordinance
that came from Allâh was of covering the body. “The clothing that
guards against evil”, which is mentioned in a later verse (7:26) as
being the best clothing, gives a still deeper meaning to the word
“covering” in this verse. Every human being has certain weaknesses
which are hidden even from him, but which become exposed at times
of trial.

ِ َ‫ﻗَ َﺎﻻ َﺭﺑﱠﻨَﺎ ﻅَﻠَ ْﻤﻨَﺎ ﺃَﻧﻔُ َﺴﻨَﺎ َﻭﺇِﻥ ﻟ ﱠ ْﻢ ﺗَ ْﻐﻔِﺮْ ﻟَﻨَﺎ َﻭﺗَﺮْ َﺣ ْﻤﻨَﺎ ﻟَﻨَ ُﻜﻮﻧ ﱠَﻦ ِﻣﻦَ ْﺍﻟﺨ‬
َ‫ﺎﺳ ِﺮﻳﻦ‬
7:23 Note here the Adam does not blame his wife, as the Bible
teaches, for committing a folly and causing his subsequent misfortune.
Both Adam and his wife admit their mistake and pray, asking for
forgiveness, instead of blaming each other.

‫ﺍﺭﻱ َﺳﻮْ ﺁﺗِ ُﻜ ْﻢ َﻭ ِﺭﻳ ًﺸﺎ ۖ◌ َﻭﻟِﺒَﺎﺱُ ﺍﻟﺘ ﱠ ْﻘ َﻮ ٰﻯ‬ ِ ‫ﻳَﺎ ﺑَﻨِﻲ ﺁ َﺩ َﻡ ﻗَ ْﺪ ﺃَﻧﺰَ ْﻟﻨَﺎ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﻟِﺒَﺎﺳًﺎ ﻳ َُﻮ‬
◌ۚ ‫َ ٰﺫﻟِﻚَ ﺧَ ْﻴ ٌﺮ‬
7:26 There are three kinds of raiment, or garment:
1. raiment that covers the body from nakedness;
2. raiment as a source of pride; and
3. raiment of righteousness and piety (taqwâ ‫)ﺗﻘﻮﺉ‬that guards
against evil (for taqwâ cf. 2:2)
To cover the body from nakedness was the first Divine Command for
human being in their early evolutionary stage. Then we are told in the
narration of Adam and Iblîs (cf. 7:11) not to cover ourselves in the
raiment of pride, and now we are guided to the kind of raiment, which
is ultimately the best for us, the raiment of righteousness and piety
that guards against evil.

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

ِ ‫ﻗُﻞْ ﺃَ َﻣ َﺮ َﺭﺑﱢﻲ ﺑِ ْﺎﻟﻘِ ْﺴ ِﻂ ۖ◌ َﻭﺃَﻗِﻴ ُﻤﻮﺍ ُﻭﺟُﻮﻫَ ُﻜ ْﻢ ِﻋﻨ َﺪ ُﻛﻞﱢ َﻣﺴ‬

ِ ِ‫ْﺠ ٍﺪ َﻭﺍ ْﺩ ُﻋﻮﻩُ ُﻣ ْﺨﻠ‬
َ‫ﺼﻴﻦ‬
َ‫ﻟَﻪُ ﺍﻟ ﱢﺪﻳﻦَ ۚ◌ َﻛ َﻤﺎ ﺑَﺪَﺃَ ُﻛ ْﻢ ﺗَﻌُﻮ ُﺩﻭﻥ‬
7:29 The word Qist ‫ ْﺍﻟﻘِ ْﺴ ِﻂ‬here means “Divine Unity”. It also means,
“What is good and right”, “truth”, or “justice” (Tâj, Lisân, Lane). The
phrase َ‫“ َﻛ َﻤﺎ ﺑَﺪَﺃَ ُﻛ ْﻢ ﺗَﻌُﻮ ُﺩﻭﻥ‬As He brought you into being in the first
instance, so shall you return to Him again” points to the fact that just
as our physical body develops in the wombs of our mothers (22:5;
23:12-15), so our soul passes through a similar process and stages of
development.

ِ ‫ْﺠ ٍﺪ َﻭ ُﻛﻠُﻮﺍ َﻭﺍ ْﺷ َﺮﺑُﻮﺍ َﻭ َﻻ ﺗُﺴ‬

‫ْﺮﻓُﻮﺍ‬ ِ ‫ﻳَﺎ ﺑَﻨِﻲ ﺁ َﺩ َﻡ ُﺧ ُﺬﻭﺍ ِﺯﻳﻨَﺘَ ُﻜ ْﻢ ِﻋﻨ َﺪ ُﻛﻞﱢ َﻣﺴ‬
7:31 According to Imâm Râghib, Zînat َ‫ ِﺯﻳﻨَﺖ‬is a beautifying thing that
does not disgrace or render unseemly, in the present life or in that
which is to come; it may therefore signify anything of beauty in both
the physical and moral connotation of the term.

‫ﻕ ۚ◌ ﻗُﻞْ ِﻫ َﻲ‬
ِ ‫ﺕ ِﻣﻦَ ﺍﻟﺮ ْﱢﺯ‬ ِ ‫ﷲِ ﺍﻟﱠﺘِﻲ ﺃَ ْﺧ َﺮ َﺝ ﻟِ ِﻌﺒَﺎ ِﺩ ِﻩ َﻭﺍﻟﻄﱠﻴﱢﺒَﺎ‬
‫ﻗُﻞْ َﻣ ْﻦ َﺣ ﱠﺮ َﻡ ِﺯﻳﻨَﺔَ ﱠ‬
◌ۗ ‫ﺼﺔً ﻳَﻮْ َﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬
َ ِ‫ﻟِﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﺧَ ﺎﻟ‬
7:32 Our Lord expects from us neither that we live the life of
monasticism nor does it recommend self-renunciation and self-
mortification in order to please Him. This verse contradicts any belief
that these practices will lead to God. The verse implies disapproval of
those who forbid the use of “pure and good things”.

‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ َﻭﺍ ْﺳﺘَ ْﻜﺒَﺮُﻭﺍ َﻋ ْﻨﻬَﺎ َﻻ ﺗُﻔَﺘ ﱠ ُﺢ ﻟَﻬُ ْﻢ ﺃَ ْﺑ َﻮﺍﺏُ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ َﻻ‬
◌ۚ ‫ﻳَ ْﺪ ُﺧﻠُﻮﻥَ ْﺍﻟ َﺠﻨﱠﺔَ َﺣﺘ ﱠ ٰﻰ ﻳَﻠِ َﺞ ْﺍﻟ َﺠ َﻤ ُﻞ ﻓِﻲ َﺳ ﱢﻢ ْﺍﻟ ِﺨﻴَﺎ ِﻁ‬
7:40 Jamal ‫ ﺟﻤﻞ‬is “twisted rope”. It also means camel (Lisân). Ibn
‘Abbâs gave it the meaning thick rope or twisted cable; the same
interpretation is attributed to ‘Alî(rz), the fourth caliph (Tâj, Râzî,
Zamakhsharî).

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

‫ﻭﺭ ِﻫﻢ ﱢﻣ ْﻦ ِﻏﻞﱟ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِ ِﻬ ُﻢ ْﺍﻷَ ْﻧﻬَﺎ ُﺭ ۖ◌ َﻭﻗَﺎﻟُﻮﺍ ْﺍﻟ َﺤ ْﻤ ُﺪ‬ ِ ‫ﺻ ُﺪ‬ ُ ‫َﻭﻧَ َﺰ ْﻋﻨَﺎ َﻣﺎ ﻓِﻲ‬
‫ﺕ ُﺭ ُﺳ ُﻞ‬ ْ ‫ﷲُ ۖ◌ ﻟَﻘَ ْﺪ َﺟﺎ َء‬ ‫ﻱ ﻟَﻮْ َﻻ ﺃَ ْﻥ ﻫَﺪَﺍﻧَﺎ ﱠ‬ َ ‫ِ ﱠ¶ِ ﺍﻟﱠ ِﺬﻱ ﻫَﺪَﺍﻧَﺎ ﻟِﻬَ ٰـ َﺬﺍ َﻭ َﻣﺎ ُﻛﻨﱠﺎ ﻟِﻨَ ْﻬﺘَ ِﺪ‬
َ‫ﻭﺭ ْﺛﺘُ ُﻤﻮﻫَﺎ ﺑِ َﻤﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻌ َﻤﻠُﻮﻥ‬ُ
ِ ‫ﻖ ۖ◌ َﻭﻧُﻮ ُﺩﻭﺍ ﺃَﻥ ﺗِ ْﻠ ُﻜ ُﻢ ْﺍﻟ َﺠﻨﱠﺔُ ﺃ‬ ‫َﺭﺑﱢﻨَﺎ ﺑِ ْﺎﻟ َﺤ ﱢ‬
7:43 The grace of Allâh’s Mercy is the only source of salvation, but
our good deeds, earnest efforts, endeavours, and obedience of the
commandments of our Lord are causal agencies that entitle us to His
grace of Rahîmîyyat. While the Messengers and Saints of Allâh may
convey the message, only He can guide us to salvation. The words ‫ﻟَﻮْ َﻻ‬
‫ ﺃَ ْﻥ ﻫَﺪَﺍﻧَﺎ ﱠ‬- if Allâh had not guided us, and again ‫ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ ﺍﻟﱠ ِﺬﻱ ﻫَﺪَﺍﻧَﺎ ﻟِﻬَ ٰـ َﺬﺍ‬
ُ‫ﷲ‬
“All perfect and true praise belongs to Allâh Who guided us to attain
to this (Paradise) show that guidance and salvation comes exclusively
from Allâh. No intercession of any Prophet will avail. This verse is a
strong refutation of the dogmas of intercession other than Allâh, may
he be Jesus, Buddha, a pious saint in the eyes of ordinary people or
even a Prophet.

‫ﻴﻞ ﱠ‬
َ‫ﷲِ َﻭﻳَ ْﺒ ُﻐﻮﻧَﻬَﺎ ِﻋ َﻮﺟًﺎ َﻭﻫُﻢ ﺑِ ْﺎﻵ ِﺧ َﺮ ِﺓ َﻛﺎﻓِ ُﺮﻭﻥ‬ ُ َ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳ‬
ِ ِ‫ﺼ ﱡﺪﻭﻥَ ﻋَﻦ َﺳﺒ‬
7:45 Here we are told that the inmates of Hell are those who seek to
make the path of Allâh look crooked, or those who suggest doubts
regarding the Truth and who expect a reward from Allâh, for example,
through intercession by another person, while remaining crooked.

‫ْﺮﻓُﻮﻧَﻬُﻢ ﺑِ ِﺴﻴ َﻤﺎﻫُ ْﻢ ﻗَﺎﻟُﻮﺍ َﻣﺎ ﺃَ ْﻏﻨ َٰﻰ ﻋَﻨ ُﻜ ْﻢ‬ ِ ‫ﺍﻑ ِﺭ َﺟ ًﺎﻻ ﻳَﻌ‬ ِ ‫َﻭﻧَﺎﺩ َٰﻯ ﺃَﺻْ َﺤﺎﺏُ ْﺍﻷَ ْﻋ َﺮ‬
َ‫َﺟ ْﻤ ُﻌ ُﻜ ْﻢ َﻭ َﻣﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﺴﺘَ ْﻜﺒِﺮُﻭﻥ‬
7:48 Jam‘ukum ‫ َﺟ ْﻤ ُﻌ ُﻜﻢ‬- “Your multitude” also means your strength in
numbers and your amassing of worldly wealth.

‫ﺽ ﻓِﻲ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ‬

َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬ َ َ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬ ‫ﺇِ ﱠﻥ َﺭﺑﱠ ُﻜ ُﻢ ﱠ‬
7:54 Ayyâm ‫ ﺃَﻳ ٍﱠﺎﻡ‬is a plural of Yaum ‫ﻳﻮﻡ‬. Yaum is applied to any period
of time (Tâj). In 55:29, a day is equal to a moment. In 22:47 and 32:5

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

a day is a thousand years by our reckoning, and in 70:4 the day is

50,000 years. The word ayyâm ‫ ﺃﻳٌﺎﻡ‬is also used metaphorically as in
14:5. The expression “Days of Allâh” refers not so much to time as to
the growth in us of spiritual senses and awareness of Allâh’s all-
embracing Mercy and His displeasure, and His dealings with the
righteous and the wicked. Sittat-i-Ayyâm ‫ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ‬- “six eons” refers to
the history of earth, suggesting six epochs of evolution.

‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ َﺮ‬
َ ‫ﻄﻠُﺒُﻪُ َﺣﺜِﻴﺜًﺎ َﻭﺍﻟ ﱠﺸ ْﻤ‬ْ َ‫ﺎﺭ ﻳ‬
َ َ‫ﺵ ﻳُ ْﻐ ِﺸﻲ ﺍﻟﻠﱠﻴ َْﻞ ﺍﻟﻨﱠﻬ‬ ِ ْ‫ﺛُ ﱠﻢ ﺍ ْﺳﺘ ََﻮ ٰﻯ َﻋﻠَﻰ ْﺍﻟ َﻌﺮ‬
‫ﷲُ َﺭﺏﱡ‬ ‫ﺎﺭﻙَ ﱠ‬ َ َ‫ﻖ َﻭ ْﺍﻷَ ْﻣ ُﺮ ۗ◌ ﺗَﺒ‬ُ ‫ﺕ ﺑِﺄ َ ْﻣ ِﺮ ِﻩ ۗ◌ ﺃَ َﻻ ﻟَﻪُ ْﺍﻟﺨَ ْﻠ‬
ٍ ‫َﻭﺍﻟﻨﱡﺠُﻮ َﻡ ُﻣ َﺴ ﱠﺨ َﺮﺍ‬
ْ
َ‫ﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬
Al-‘Arsh ‫ﺵ‬ ِ ْ‫ ْﺍﻟ َﻌﺮ‬- “The Throne” is a symbol of Allâh’s might, power,
authority, eminence and one of His transcendental Attributes.
Transcendental Attributes (Sifât al-Tanzîyyah) are those Attributes of
Allâh that are not to be found in His creation. Imâm Râghib says, “Al-
‘Arsh of Allâh is one of the things, which a human being cannot
perceive or imagine, as he does not know in reality but only by name,
and it is not as the imagination of ordinary people hold it to be”.
In the sense of this passage, having created the heavens and the earth,
He manifested Himself to His Creation with His Attributes of
resemblance or similitude (Sifât al-Tashbihiyah) of the Nourisher
(Rabb ٌ‫)ﺭﺏ‬, the Most Gracious (Al-Rahmân ‫)ﺍﻟﺮﺣﻤﺎﻥ‬, the Ever Merciful
(Al-Rahîm ‫ )ﺃﻟﺮﺣﻴﻢ‬and the Master (Mâlik ‫)ﻣﺎﻟﻚ‬. These four Attributes of
similitude are said to be the bearers of His Arsh – His Throne of
Might, Power and Majesty, and with these bearers He is established
on His Throne of Glory and Authority (Istawâ ‫)ﺍ ْﺳﺘَ َﻮ ٰﻯ‬. As “there is
none His likeness” (42:11), so is His status of Istawâ on His Throne -
a status that is beyond what is already beyond and the farthest away
from creation; beyond Sidrah al-Muntahâ, which stands at the farthest
end of knowledge (53:14).

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

It is incorrect to think that Arsh of Allâh is the “resting-place for

Allâh”. The phrase ‫ﺵ‬ ِ ْ‫“ ﺍ ْﺳﺘَ َﻮ ٰﻯ َﻋﻠَﻰ ﺍ ْﻟ َﻌﺮ‬He is well established on the
throne of Glory and Authority” is used in the Holy Qur’ân in six other
places (cf. 10:3; 13:2; 20:5; 25:59; 34:4 and 57:4). A reference to all
these places will show that the phrase is invariably used after
mentioning the creation of the heavens and the earth, and in relation to
the Divine control of His creation and the law and order to which the
universe is subservient. After creating the universe, Allâh has not left
it to run its course independently, but His command holds sway and
He regulates the affairs as He has planned them as the words “His is
all the creation and the command” ‫ﻖ َﻭ ْﺍﻷَ ْﻣ ُﺮ‬ ُ ْ‫ ﺃَ َﻻ ﻟَﻪُ ْﺍﻟﺨَﻠ‬tell us. These words
are to avoid any infatuation with the false idea from the Old
Testament that after the creation of the heavens and the earth Allâh
rested on the seventh day (may be on Saturday or Sunday). Similarly,
it is wrong to think that creation now runs by itself. His authority is
being exercised constantly and "Every moment He manifests Himself
in a new state of Glory" (55:29). He not only creates but also
maintains, governs and regulates the affairs of His entire creation,
which is continuously evolving and is advancing from one stage to
another towards perfection. To make it even clearer, the verse ends
with the words “Blessed be Allâh, Lord Nourisher of the worlds to
perfection” ( َ‫ﷲُ َﺭﺏﱡ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬
‫ﻙ ﱠ‬ َ ‫)ﺗَﺒَﺎ َﺭ‬. The spiritual perfection of the human
being is mentioned in connection with ‘Arsh (cf. 40:15). Still more
clearly, the righteous servants of Allâh symbolized as angels, who
deliver the Divine messages of Allâh to the people are called the
bearers of the throne of Allâh (39:75).
Then He says ‫ﻖ َﻭ ْﺍﻷَ ْﻣ ُﺮ‬
ُ ْ‫“ ﺃَ َﻻ ﻟَﻪُ ْﺍﻟﺨَﻠ‬His is all, the creation and the
command”. The difference between khalaq ‫“ ﺧﻠﻖ‬creation” and Al-Amr
‫ ﺃﻻﻣﺮ‬- “command” is that while the former generally means the
measuring out or evolving of a thing out of pre-existing matter, the
latter (Al-Amr) means bringing into being out of nonexistence. These
two Attributes of Allâh came into play in the creation of cosmos.

542
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◌ۚ ً‫َﻀﺮﱡ ﻋًﺎ َﻭ ُﺧ ْﻔﻴَﺔ‬

َ ‫ﺍ ْﺩ ُﻋﻮﺍ َﺭﺑﱠ ُﻜ ْﻢ ﺗ‬
7:55 Ud‘û ‫ ﺍ ْﺩﻋُﻮﺍ‬means to “Call upon for help”. It is used in the sense
when someone who is in trouble and in great need calls for help. It can
also mean “Pray!” Prayer is Du‘â ‫ﺩﻋﺎء‬, which is the believers weapon
and the mainstay of faith. After dealing with the Divine Attributes and
describing how the world is subservient to Divine Laws and subject to
His command, our attention is now drawn to the importance of
prayers and worship. To “call upon for help” is not only the means for
our needs and requirement to be fulfiled but also a kind of worship.
He says, "You will call upon Him alone (- pray to Him), then He will,
if He pleases, relieve you of that distress for (the removal of) which
you called upon Him." (6:41). It is impossible to refute a request from
a beggar by a merciful heart, how can the “Most Gracious and Ever
Merciful” ever refuse the supplication of a distressed. It is not possible
to refute a truth, which has been established by the experience of
generation after generation by mere speculation, and conjecture that
there is no reality behind prayers. Prayer is a connecting link between
a noble soul and its Creator. He says, “And when My servants ask you
concerning Me (tell them), I am nearby indeed, I (and no one else)
answer the prayer of the supplicant when he prays to Me, and so they
should respond to My call and believe in Me.” (2:186)
The beneficence of the Gracious Lord (-Rahmânîyyat) draws the
distressed human soul towards Him and the magnetic attraction of His
Rahîmîyyat for a noble and sincere devotee draws him even closer to
his Benefactor (- Al-Rahîm). While such a devotee is busy praying and
is fully absorbed in making humble supplications, this connection and
this nearness to his Lord (- Rabb al-‘Âlamîn) is producing wonderful
results. Then the devotee becomes lowly before his Lord and his
Master (- Mâlik), and when he lowers his forehead and touches the
dust from which he was created, with hope and intense love, he
reaches the sublime threshold of his spiritual awakening. The servant
then addresses Him, calls Him, and begs for His attention; the

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attention so fervently sought is then at once granted to him. After

passing through stages of devotion the servant is completely lost in
His love and finds himself at the threshold of Allâh; He, with all His
Grace (-Rahîmîyyat) then attends to him and stretches out His Loving
Hand. A situation is created when His command “Be!” is given and it
comes to be. Therefore to say that what is destined to happen will
necessarily happen, that prayer cannot avert it, and that there is no
need to be lowly and humble in prayer for a thing that has not been
predestined (because what is destined is inevitable) are all thoughts of
ignorance. Destiny is another name for Allâh’s knowledge. Though
Divine knowledge encompasses all good and evil, He has still fixed
certain laws and devised certain means to achieve good and avert evil,
just as a certain medicine is a fixed remedy for an illness. Yet it would
be wrong to think that if God has not made a medicine as an effective
cure, then knowledge of medical science is useless because the
outcome of a medical condition is inevitable. The answer is that while
God has determined certain things, He has also fixed effective
measures and means to control them, prayer being one of these. Some
might argue that not all prayers are granted, but it would be wrong
again to refute the effectiveness of prayer on that account. Some
illnesses still prevail despite cures and remedies, and death is still
unavoidable at some point in our existence. Yet medicines are still
effective in other cases, and destiny and fate have not rendered
sciences and sources of knowledge null and void.

‫ﺖ َﺳ َﺤﺎﺑًﺎ‬ ْ ‫ﺎﺡ ﺑُ ْﺸﺮًﺍ ﺑَ ْﻴﻦَ ﻳَ َﺪﻱْ َﺭﺣْ َﻤﺘِ ِﻪ ۖ◌ َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ ﺃَﻗَﻠﱠ‬ َ َ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﻳُﺮْ ِﺳ ُﻞ ﺍﻟﺮﱢ ﻳ‬
ِ ‫ﺖ ﻓَﺄَﻧﺰَ ْﻟﻨَﺎ ﺑِ ِﻪ ْﺍﻟ َﻤﺎ َء ﻓَﺄ َ ْﺧ َﺮﺟْ ﻨَﺎ ﺑِ ِﻪ ِﻣﻦ ُﻛﻞﱢ ﺍﻟﺜﱠ َﻤ َﺮﺍ‬
َ‫ﺕ ۚ◌ َﻛ َ ٰﺬﻟِﻚ‬ ٍ ‫ﺛِﻘَ ًﺎﻻ ُﺳ ْﻘﻨَﺎﻩُ ﻟِﺒَﻠَ ٍﺪ ﱠﻣﻴﱢ‬
َ‫ﻧُ ْﺨ ِﺮ ُﺝ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ َﺬ ﱠﻛﺮُﻭﻥ‬
7:56 Metaphorically “Sending of winds as a good tiding heralding His
mercy” (‫ )ﻳُﺮْ ِﺳ ُﻞ ﺍﻟ ﱢﺮﻳَﺎ َﺡ‬is a reference to the advent of prophethood,
“Rain” is Divine revelation and “bringing forth of fruit” refers to those

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pious people who follow the Prophets, whereas the “dead” are those
who are spiritually ignorant.

‫ﺎﻝ ﻳَﺎ ﻗَﻮْ ِﻡ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬

َ‫ﷲ‬ َ َ‫ﻓَﻘ‬
7:59 “Worship Allâh, there is no one worthy of worship other than
Him”, is the basic message brought by all Prophets (cf. 7:65, 73, 85,
140, 158).

‫ﻓَ َﻜ ﱠﺬﺑُﻮﻩُ ﻓَﺄَﻧ َﺠ ْﻴﻨَﺎﻩُ َﻭﺍﻟﱠ ِﺬﻳﻦَ َﻣ َﻌﻪُ ﻓِﻲ ْﺍﻟﻔُ ْﻠ ِﻚ َﻭﺃَ ْﻏ َﺮ ْﻗﻨَﺎ ﺍﻟﱠ ِﺬﻳﻦَ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ ۚ◌ ﺇِﻧﱠﻬُ ْﻢ‬
َ‫َﻛﺎﻧُﻮﺍ ﻗَﻮْ ًﻣﺎ َﻋ ِﻤﻴﻦ‬
7:64 Noah is a very ancient Prophet who, as the Bible tells us, lived
nine generations after Adam and eleven generations before Abraham
(Gn. 5.3-32). His native land was Iraq. The word Nûh ‫ ﻧﻮﺡ‬is most
probably derived from naha ‫ ﻧ ََﺢ‬that means; “he bewailed or mourned”.
The Holy Qur’ân does not support the idea of a worldwide deluge.
Allâh’s retribution came as a great flood only where Noah lived. It
was a great punishment for the unbelievers in his message, and only
unbelieving people were drowned. This punishment could not have
extended to other innocent people who never heard the message of
Noah. The descendants of the people Noah who were saved seem to
have spread in many lands after the deluge and have told the stories of
the great water and the floods, as this incidence is to be found in
traditional stories of many nations.

◌ۗ ‫َﻭﺇِﻟَ ٰﻰ ﻋَﺎ ٍﺩ ﺃَﺧَﺎﻫُ ْﻢ ﻫُﻮﺩًﺍ‬

7:65 Hûd ‫ ﻫُﻮ ًﺩ‬was the grandson of Iram ‫ ﺇﺭﻡ‬mentioned in 89:7, who
was a grandson of Noah. The tribe of ‘Âd ‫ ﻋَﺎ ٍﺩ‬lived in the desert of al-
Ahqâf (46:21) in southern Arabia extending from Oman on the mouth
of the Persian Gulf to Hadzramawt and Yemen at the southern end of
the Red sea. The people of this tribe were tall in stature and great
builders. Violent storms destroyed their lodgings. A small remnant of

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them, known as the second ‘Âd or the Thamûd ‫ ﺛﻤﻮﺩ‬were saved. The
Prophet Hûd ‫ ﻫﻮﺩ‬is the Eber of the Bible.

َ ‫َﻭﺇِﻟَ ٰﻰ ﺛَ ُﻤﻮ َﺩ ﺃَﺧَ ﺎﻫُ ْﻢ‬

◌ۗ ‫ﺻﺎﻟِﺤًﺎ‬
7:73 Thamûd ‫ ﺛَ ُﻤﻮ َﺩ‬were the successors to the culture and civilization
of the ‘Âd ‫ﻋَﺎﺩ‬. The tribe flourished more than two hundred years after
‘Âd and occupied the territory known as al-Hijr (15:80), or Agra by its
Greek name, known also as Wadi-al-Qura, which forms the southern
boundary of Syria and the northern of Arabia. In the ninth year of the
Hijrah, when the Holy Prophet (pbuh) led his expedition to Tabûk,
about 400 miles north of Madînah, against the Roman forces, he and
his Companions came across the archaeological remains of the
Thamûd. There is a tradition to the effect that some Muslims read a
poetic inscription about the Thamûd during the reign of Muawîah. The
inscription was rediscovered in 1834 A.D at Hisan al-Ghurab, a place
near Aden.

ْ
‫ﷲِ ۖ◌ َﻭ َﻻ ﺗَ َﻤﺴﱡﻮﻫَﺎ ﺑِﺴُﻮ ٍء‬ ِ ْ‫ﷲِ ﻟَ ُﻜ ْﻢ ﺁﻳَﺔً ۖ◌ ﻓَ َﺬﺭُﻭﻫَﺎ ﺗَﺄ ُﻛﻞْ ﻓِﻲ ﺃَﺭ‬
‫ﺽ ﱠ‬ ‫ﻫَ ٰـ ِﺬ ِﻩ ﻧَﺎﻗَﺔُ ﱠ‬
ْ
‫ﻓَﻴَﺄ ُﺧ َﺬ ُﻛ ْﻢ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ٌﻢ‬
7:73 Prophet Salih ‫ﺻﺎﻟِ ًﺢ‬
َ moved about with a she-camel for his mission
of preaching. While he preached, his she-camel became a symbol of
Salih. He told his people that placing obstacles in the way of the free
movements of the she-camel or doing harm to her would be
tantamount to obstructing the work with which Allâh had entrusted
him and that it would invoke the punishment of Allâh. The animal
became a symbol of the liberty of movement of Salih, although it was
an ordinary she-camel. Neither the Holy Qur’ân nor any saying of the
Holy Prophet (pbuh) lends any support to the numerous legends
regarding its miraculous appearance and prodigious size. The
Nabatean tribe of Thamûd descended from the tribe of ‘Âd and is
therefore often referred to in pre-Islamic poetry as the “second ‘Âd”.
At the time of which the Holy Qur’ân speaks, the Thamûd were
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settled in the northern Hijaz near the confines of Syria. Their rock-
inscriptions can still be found in the region of the west of Al-Hijr.

◌ۗ ‫َﻭﺇِﻟَ ٰﻰ َﻣ ْﺪﻳَﻦَ ﺃَﺧَﺎﻫُ ْﻢ ُﺷ َﻌ ْﻴﺒًﺎ‬

7:85 Shu‘aib ‫ ُﺷ َﻌﻴْﺐ‬is said to be identical with Jethro, the father-in-law
of Moses. The region of Midyan, or Midya according to Bible,
extended from the Gulf of Aqabah westward deep into the Sinai
Peninsula and to the east of the Dead Sea.

ِ ‫ﺎﻝ ﺃَ َﻭﻟَﻮْ ُﻛﻨﱠﺎ َﻛ‬

َ‫ﺎﺭ ِﻫﻴﻦ‬ َ َ‫ﻗ‬
7:88 The statement “even though we are unwilling” shows that belief
cannot be forced, but must be from heart.

‫ﺧَﺬﻧَﺎ ﺃَ ْﻫﻠَﻬَﺎ ﺑِ ْﺎﻟﺒَﺄْ َﺳﺎ ِء َﻭﺍﻟ ﱠ‬

‫ﻀﺮﱠﺍ ِء ﻟَ َﻌﻠﱠﻬُ ْﻢ‬ ْ َ‫َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ﻓِﻲ ﻗَﺮْ ﻳَ ٍﺔ ﱢﻣﻦ ﻧﱠﺒِ ﱟﻲ ﺇِ ﱠﻻ ﺃ‬
َ‫ﻀ ﱠﺮ ُﻋﻮﻥ‬
‫ﻳَ ﱠ‬
7:94-99 The verses show that punishment from Allâh is meant as a
warning for others and is intended to awaken the people from their
lethargy and that others may become humble before the All-Mighty
‫)ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَ ﱠ‬. It is not designed for taking revenge (cf. 7:101).
Lord ( َ‫ﻀ ﱠﺮ ُﻋﻮﻥ‬

َ َ‫ﺽ ِﻣﻦ ﺑَ ْﻌ ِﺪ ﺃَ ْﻫﻠِﻬَﺎ ﺃَﻥ ﻟﱠﻮْ ﻧَ َﺸﺎ ُء ﺃ‬

‫ﺻ ْﺒﻨَﺎﻫُﻢ‬ َ ْ‫ﺃَ َﻭﻟَ ْﻢ ﻳَ ْﻬ ِﺪ ﻟِﻠﱠ ِﺬﻳﻦَ ﻳَ ِﺮﺛُﻮﻥَ ْﺍﻷَﺭ‬
ْ ‫ﺑِ ُﺬﻧُﻮﺑِ ِﻬ ْﻢ ۚ◌ َﻭﻧ‬
َ‫َﻄﺒَ ُﻊ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ ﻓَﻬُ ْﻢ َﻻ ﻳَ ْﺴ َﻤﻌُﻮﻥ‬
7:100 The verse informs us how the “hearts” of disbelievers are
sealed. They are sealed only when they refuse to make use of their
God-given faculties of reasoning and of understanding.

‫ﺗِ ْﻠﻚَ ْﺍﻟﻘُ َﺮ ٰﻯ ﻧَﻘُﺺﱡ َﻋﻠَ ْﻴﻚَ ِﻣ ْﻦ ﺃَﻧﺒَﺎﺋِﻬَﺎ‬

7:101 The narrations above are to be a warning to present and future
generations: they should know that if they fall prey to the same
negligence and sins, they would meet the same fate.
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‫ﺛُ ﱠﻢ ﺑَ َﻌ ْﺜﻨَﺎ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻫﻢ ﱡﻣﻮ َﺳ ٰﻰ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﺇِﻟَ ٰﻰ ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭ َﻣﻠَﺌِ ِﻪ ﻓَﻈَﻠَ ُﻤﻮﺍ ﺑِﻬَﺎ‬
7:103 Episodes from the life of Moses are told in many places in the
Holy Qur’ân, but each time with a special lesson in accompanying
them. In 2:49-71 the narration is an example of those who incurred
Allâh’s displeasure, with an appeal to the Jews from their own
Scriptures and traditions to show them their true place in the religious
history of humankind and how they forfeited their favoured status .
After mentioning small episodes from the lives of other Prophets, a
more detailed description is given from the accounts of Moses. This is
because in the narration of Moses, the careful reader will find
instructive parallels to the mission of the Holy Prophet (pbuh).

ٌ ِ‫ﺎﻥ ﱡﻣﺒ‬
‫ﻴﻦ‬ َ ‫ﻓَﺄ َ ْﻟﻘَ ٰﻰ َﻋ‬
ٌ َ‫ﺼﺎﻩُ ﻓَﺈ ِ َﺫﺍ ِﻫ َﻲ ﺛُ ْﻌﺒ‬
7:107 The miracle mentioned in the verse had a special significance.
The serpent played an important role in Egyptian mythology. The sun
god “Ra” won a great victory over the serpent Apophasis, typifying
the victory of light over darkness. Many of their gods took the forms
of snakes to scare their enemies. Moses staff as a symbol of a serpent
appealed to the Egyptian mentality. The miracles by the Prophets are
meant to serve spiritual purpose. The metaphor behind this miracle
was that the people of Moses, as represented by his staff (which was
emblematic of his community), would prevail over their foes. The
Holy Qur’ân has used three different words for describing the turning
of the staff of Moses into a serpent:
1. Thu‘bân mubîn ‫ﻴﻦ‬ ٌ ِ‫ﺎﻥ ﱡﻣﺒ‬ ٌ َ‫ ﺛُ ْﻌﺒ‬means a serpent plainly visible
(7:107). Thu‘bân ‫ﺎﻥ‬ ٌ َ‫ ﺛُ ْﻌﺒ‬is an enormously long, fabulous
serpent.
2. Hayyah tas‘â ‫ ﺣﻴٌﺔ ﺗﺴﻌﺎ‬is a serpent moving about (20:20).
Hayyah ‫ ﺣﻴٌﺔ‬is applied to both a large and a small serpent
(Lisân).

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3. Ja’ân ‫ﺟﺂﻥ‬, a tiny serpent with quick movements (27:10;

28:31).
The different words have been used to suit different situations and
indicate different attributes of the “serpent” symbolized by the staff.
Thus, there is no conflict or contradiction in using these three different
words for three different situations. The word jaân ‫ ﺟﺂﻥ‬has been used
on the occasion when the staff is made to appear as a serpent to Moses
alone. Hayyah tas‘â ‫ ﺣﻴٌﺔ ﺗﺴﻌﺎ‬and ja’ân ‫ ﺟﺂﻥ‬were visionary experiences
of Moses. The description thu‘bân ‫ﺎﻥ‬ ٌ َ‫ ﺛُ ْﻌﺒ‬has been used in connection
with the occasion when the miracle was made public; to the Pharaoh it
appeared as if it was a large serpent. Thus, the use of different words
for different occasions was deliberate and intended to serve a special
purpose and meaning. Moses staff was an ordinary rod. He said, “On
it I lean, with it I beat down fodder for my flocks and in it I find other
uses” (20:18). Nowhere is it mentioned that whenever Moses flung
down his staff, it turned into a serpent. The Holy Qur’ân lends no
support to the idea that the staff actually turned into a real and living
serpent. The staff only “appeared” like a swiftly moving serpent
(20:66; 20:69). This may correspond to a state in which a person is
temporarily transported in spiritual spheres, a state in which the
Prophets and the righteous receive Divine Revelation. It is not a state
of sleep but a state of certainty. It is a state in which the mind goes
beyond the limits of the physical environment, beholding things that
are invisible to the physical eye, hearing things that the physical ear
cannot hear and smelling that which the physical nose cannot smell.
So it may be that on these two occasions mentioned in the Holy
Qur’ân, the sorcerers and the onlookers observed the staff in the shape
of a serpent while they were in a state of temporary spell. The
sorcerers were “impelled by Divine Mercy to fall down and prostrate
and said, We believe in the Lord of the world, the Lord of Moses and
Aaron.” (7:120-121). It was not just an ordinary snake but also the
knowledge that convinced them and made them steadfast and ignore
the threats of Pharaoh (7:123-124). They were transported to a state
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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

not known to them before; an experience that left unshakable belief in

what they saw. Traditions of the Holy Prophet (pbuh) tell us that some
Companions of the Holy Prophet (pbuh), who were sitting with him in
the mosque (Bukhârî), saw Gabriel. Similarly, angels were seen by
some of the disbelievers at the Battle of Badr (Jarîr; 6:47). Another
instance of this kind took place when in the reign of ‘Umar (rz), the
second caliph, a Muslim contingent under the well-known Muslim
general Sâriyah was fighting the enemy in Syria. ‘Umar (rz), while
delivering his Friday sermon at Madînah, saw in his vision that the
rear of the Muslims contingent was about to be attacked by the enemy
from behind and that a disastrous defeat was imminent. Thereupon he
suddenly cried out from the pulpit, “O Sâriyah! Take to the
mountain”. Sâriyah, hundreds of miles away and surrounded by the
deafening noise of the battle heard the voice of ‘Umar(rz) and obeyed
it, and the Muslim contingent was saved (Khamîs, 2:270).

ِ ‫ْﻀﺎ ُء ﻟِﻠﻨﱠ‬
َ‫ﺎﻅ ِﺮﻳﻦ‬ َ ‫َﻭﻧَ َﺰ َﻉ ﻳَ َﺪﻩُ ﻓَﺈ ِ َﺫﺍ ِﻫ َﻲ ﺑَﻴ‬
7:108 The miracle of the white hand has also been mentioned in the
Bible (Ex.4:6), with the difference that in the Bible the hand is
“leprous”, whereas the Holy Qur’ân says it is Baidzâ ‫ﻀﺎ ُء‬ َ ‫( ﺑَ ْﻴ‬from
bâdzâ ‫)ﺑﺎﺽ‬,
َ meaning white and without blemish or disease (28:32).
Another difference between the two narrations is that in the Holy
Qur’ân the Pharaoh actually saw both signs, but that according to the
Bible, Moses was only instructed to show these signs to Pharaoh
(Ex.4:8); whether he did so is not stated.
The bodies of pious people are known to emit “light” according to the
degree and nature of their spiritual status. The Holy Qur’ân says,
“Some faces will be lit up by happiness” (3:106). Here the word
tabayyadz ‫ ﺗﺒﻴٌﺾ‬from the same root bâdza ‫ﺑﺎﺽ‬
َ is used, and again, “As
for those whose faces shall be lit up”, we find the word abyadzdzat
‫ﺃﺑﻴﻀﺖ‬. A kind of “light” radiates from the bodies of Prophets and
from the bodies of those who find nearness to Allâh. Moses drew out

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his hand from the folds of the garments on his breast and it was “white
and shining with divine light”. The Divine “light” that issued from the
hand of Moses was made visible to others: it “appeared white to the
beholders”. This was no trick or illusion. Moses hand was emitting the
Divine “light” which no Egyptian sorcerer could produce or imagine.
When they saw this Divine sign from Moses, the sorcerers were
awestruck again and said, “We believe in the Lord of the worlds, Lord
of Moses and Aaron” (cf. 7:121). A metaphorical meaning for this
miracle is that Moses arguments shone with clearness and his
teachings radiated. This was to counter any suggestions of dark
powers, which the serpent might have created.

َ‫ﻒ َﻣﺎ ﻳَﺄْﻓِ ُﻜﻮﻥ‬

ُ َ‫َﺼﺎﻙَ ۖ◌ ﻓَﺈ ِ َﺫﺍ ِﻫ َﻲ ﺗ َْﻠﻘ‬ ِ ‫َﻭﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ ُﻣﻮ َﺳ ٰﻰ ﺃَ ْﻥ ﺃَ ْﻟ‬
َ ‫ﻖﻋ‬
7:117 The staff of Moses was a simple shepherds wooden stick, which
he used “to beat the leaves to make them fall for his sheep” (20:18).
This staff symbolized the spiritual power of a great Prophet. Assisted
with the Divine knowledge he was able to counter the trickery of the
sorcerers and establish the truth. The Holy Qur’ân in Sûrah Tâhâ
contains the words “Their cords and their staves appeared to him
(Moses) by their tricksters only as though they ran about” (20:66).
The cords and the staves did not actually change into serpents; the
show of the sorcerers was nothing but chicanery. Again, we read the
Divine words spoken to Moses, “Now, cast you down that which you
have in your right hand. It will destroy their artifices, for all they have
wrought is the device of a sorcerer” (20:69). This shows that the staff
of Moses did not turn into a serpent; it merely exposed the dupery of
the sorcerers. This statement is in agreement with the present verse.
The words Talqaf mâ Yâfkûn َ‫ ﺗ َْﻠﻘَﻒُ َﻣﺎ ﻳَﺄْﻓِ ُﻜﻮﻥ‬are sometimes wrongly
translated or understood to mean that the rod of Moses was in fact
transformed into a serpent and this serpent started eating the small
serpents of the sorcerers. Such a translation is an example of Israîlyat,
meaning—the influence of the Bible on the translators of the Holy

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Qur’ân. The word talqaf ُ‫ ﺗ َْﻠﻘَﻒ‬according to Qâmûs means to catch a

thing immediately (tanâwalhû bi-sura‘tin ‫ ;)ﺗﻨﺎﻭﻟﻪ ﺑﺴﺮﻋﺔ‬Yâfakûn َ‫ﻳَﺄْﻓِ ُﻜﻮﻥ‬
is ifka wa afûka kazaba ‫ ﺇﻓﻜﺎ ﻭ ﺃﻓﻮﻙ ﻛﺰﺏ‬- what was lied (Qâmûs). The
correct translation should be “it began to expose their lying show”.

ً‫ﺎﺕ َﺭﺑﱢ ِﻪ ﺃَﺭْ ﺑَ ِﻌﻴﻦَ ﻟَ ْﻴﻠَﺔ‬

ُ َ‫َﻭ َﻭﺍ َﻋ ْﺪﻧَﺎ ُﻣﻮ َﺳ ٰﻰ ﺛَ َﻼﺛِﻴﻦَ ﻟَ ْﻴﻠَﺔً َﻭﺃَ ْﺗ َﻤ ْﻤﻨَﺎﻫَﺎ ﺑِ َﻌ ْﺸ ٍﺮ ﻓَﺘَ ﱠﻢ ِﻣﻴﻘ‬
7:142 According to Ibn ‘Abbâs and several others of the Companions,
the first thirty days and nights were to be spent by Moses in prayers
and spiritual preparation and in the remaining ten he received the
revelation (Râzî, Zamakhsharî).

‫ﺎﻝ ﻟَﻦ‬ َ َ‫ﺎﻝ َﺭﺏﱢ ﺃَ ِﺭﻧِﻲ ﺃَﻧﻈُﺮْ ﺇِﻟَ ْﻴﻚَ ۚ◌ ﻗ‬ َ َ‫َﻭﻟَ ﱠﻤﺎ َﺟﺎ َء ُﻣﻮ َﺳ ٰﻰ ﻟِ ِﻤﻴﻘَﺎﺗِﻨَﺎ َﻭ َﻛﻠ ﱠ َﻤﻪُ َﺭﺑﱡﻪُ ﻗ‬
‫ﺗ ََﺮﺍﻧِﻲ َﻭﻟَ ٰـ ِﻜ ِﻦ ﺍﻧﻈُﺮْ ﺇِﻟَﻰ ْﺍﻟ َﺠﺒَ ِﻞ ﻓَﺈ ِ ِﻥ ﺍ ْﺳﺘَﻘَ ﱠﺮ َﻣ َﻜﺎﻧَﻪُ ﻓَ َﺴﻮْ ﻑَ ﺗ ََﺮﺍﻧِﻲ ۚ◌ﻓَﻠَ ﱠﻤﺎ ﺗ ََﺠﻠﱠ ٰﻰ‬
ُ ‫ﺎﻝ ُﺳﺒ َْﺤﺎﻧَﻚَ ﺗُﺒ‬
‫ْﺖ‬ َ َ‫ﻕ ﻗ‬ َ ‫ﺻ ِﻌﻘًﺎ ۚ◌ ﻓَﻠَ ﱠﻤﺎ ﺃَﻓَﺎ‬ َ ‫َﺭﺑﱡﻪُ ﻟِ ْﻠ َﺠﺒَ ِﻞ َﺟ َﻌﻠَﻪُ َﺩ ًّﻛﺎ َﻭﺧَ ﱠﺮ ُﻣﻮ َﺳ ٰﻰ‬
َ‫ﺇِﻟَ ْﻴﻚَ َﻭﺃَﻧَﺎ ﺃَ ﱠﻭ ُﻝ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬
7:143 Moses asked Allâh to lift His veil and show Himself to him.
This asking was out of the extreme love of a person who desires to
look at his beloved and not because of any doubt in the Real Truth. He
perceived Him as the Prophets perceive Him. Moses sought from his
Lord according to his station; every prophet has his own station,
which is different from fellow Prophets. “Then when his Lord
manifested His glory to the mountain, He sent it crashing down into
pieces and Moses fell down unconscious”, here the word tajalli,
translated as manifested, also means revealing to the mountain Light
of His Throne. Allâh manifests to His servant according to his rank
with Him, which is perceptible to His worshipper.

ُ‫َﻭﺍﺗﱠﺨَ َﺬ ﻗَﻮْ ُﻡ ُﻣﻮ َﺳ ٰﻰ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻩ ِﻣ ْﻦ ُﺣﻠِﻴﱢ ِﻬ ْﻢ ِﻋﺠْ ًﻼ َﺟ َﺴﺪًﺍ ﻟﱠﻪُ ُﺧ َﻮﺍ ٌﺭ ۚ◌ ﺃَﻟَ ْﻢ ﻳَ َﺮﻭْ ﺍ ﺃَﻧﱠﻪ‬
◌ۘ ‫ﻴﻼ‬ ً ِ‫َﻻ ﻳُ َﻜﻠﱢ ُﻤﻬُ ْﻢ َﻭ َﻻ ﻳَ ْﻬ ِﺪﻳ ِﻬ ْﻢ َﺳﺒ‬

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7:148 The calf is condemned as a deity unable to speak or answer the

supplications. The criteria of a true deity are that it must be able to
speak to its servants and respond to their supplications. A deity that
cannot speak is no better than a mute and useless calf. Therefore, it is
wrong to think that, whereas Allâh used to speak in the past, He has
ceased to do so now. No attribute of Allâh can cease to operate or
become extinct. The gift of Divine Revelation (wahî ‫ ﻭﺣﻲ‬and
mukâshifât ‫ ) ُﻣﻜﺎﺷﻔﺎﺕ‬is attainable even now, as it was attainable in the
past. This was the message of all Mujaddadîn (Reformers),
Muhaddathîn (Recipients of Divine Revelation), Auliyâ (Saints) and
other spiritual Imâms of the era after the Prophet Muhammad, and we
have several examples of such people.

َ ‫َﻭﻟَ ﱠﻤﺎ ُﺳﻘِﻂَ ﻓِﻲ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭ َﺭﺃَﻭْ ﺍ ﺃَﻧﱠﻬُ ْﻢ ﻗَ ْﺪ‬

ْ‫ﺿﻠﱡﻮﺍ ﻗَﺎﻟُﻮﺍ ﻟَﺌِﻦ ﻟﱠ ْﻢ ﻳَﺮْ َﺣ ْﻤﻨَﺎ َﺭﺑﱡﻨَﺎ َﻭﻳَ ْﻐﻔِﺮ‬
ِ َ‫ﻟَﻨَﺎ ﻟَﻨَ ُﻜﻮﻧ ﱠَﻦ ِﻣﻦَ ْﺍﻟﺨ‬
َ‫ﺎﺳ ِﺮﻳﻦ‬
7:149 Suqita fi aydî-him ‫ﻂ ﻓِﻲ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ‬
َ ِ‫ ُﺳﻘ‬is a proverb and means, “to be
smitten with remorse” (Tâj). Explaining the phrase, Imâm Bukhârî
says, “everyone who repents is spoken of as suqita fi yadi-him”
(Bukhârî, 65:4).

َ َ‫َﻭﻟَ ﱠﻤﺎ َﺭ َﺟ َﻊ ُﻣﻮ َﺳ ٰﻰ ﺇِﻟَ ٰﻰ ﻗَﻮْ ِﻣ ِﻪ ﻏَﻀْ ﺒَﺎﻥَ ﺃَ ِﺳﻔًﺎ ﻗ‬

‫ﺎﻝ ﺑِ ْﺌ َﺴ َﻤﺎ ﺧَ ﻠَ ْﻔﺘُ ُﻤﻮﻧِﻲ ِﻣﻦ‬
ُ‫ﺱ ﺃَ ِﺧﻴ ِﻪ ﻳَﺠُﺮﱡ ﻩ‬ ْ َ ‫ﺑَ ْﻌ ِﺪﻱ ۖ◌ ﺃَﻋ َِﺠ ْﻠﺘُ ْﻢ ﺃَ ْﻣ َﺮ َﺭﺑﱢ ُﻜ ْﻢ ۖ◌ َﻭﺃَ ْﻟﻘَﻰ ْﺍﻷَ ْﻟ َﻮ‬
ِ ‫ﺍﺡ َﻭﺃَﺧَ َﺬ ﺑِ َﺮﺃ‬
◌ۚ ‫ﺇِﻟَ ْﻴ ِﻪ‬
7:150 The Bible says, Moses anger waxed hot, and he cast the tablets
out of his hands and broke them beneath the Mount (Exodus 32.19).
The Holy Qur’ân simply states that he put down the tablets. We are
not told that the Tablets were broken; in fact, the verse 154 below
indicates that they were whole. There is a touch of disrespect in
supposing that Allâh’s Messenger broke the Tablets in an
uncontrollable rage. The Qur’ânic statement is in harmony with the
dignity of a Prophet. Aaron was quite innocent, neither having taken

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part in making the calf nor in worshipping it. The Biblical account,
which makes this righteous Prophet of Allâh guilty of the most
heinous sin, must be rejected as false. Moses “caught hold of Aarons
head” and declared him responsible for the acts of Israelites because
he thought that Aaron had not successfully, properly and effectively
managed affairs and not because he believed him to be directly
involved. The anger of Moses was justified because a great sacrilege
had been committed and his lifes work was jeopardized, however he
accepted Aarons defense that his life had been threatened and asked
Allâh to forgive both of them (7:151).

◌ۚ ‫َﻀﺐٌ ﱢﻣﻦ ﱠﺭﺑﱢ ِﻬ ْﻢ َﻭ ِﺫﻟﱠﺔٌ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬ َ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺨَ ُﺬﻭﺍ ْﺍﻟ ِﻌﺠْ َﻞ َﺳﻴَﻨَﺎﻟُﻬُ ْﻢ ﻏ‬
َ‫َﻭ َﻛ َ ٰﺬﻟِﻚَ ﻧَﺠْ ِﺰﻱ ْﺍﻟ ُﻤ ْﻔﺘ َِﺮﻳﻦ‬
7:152 In the verse there is a general statement informing us of the
consequences of vainly pursuing deities other than the True One.

‫ﻲ ﺍﻟﱠ ِﺬﻱ ﻳَ ِﺠ ُﺪﻭﻧَﻪُ َﻣ ْﻜﺘُﻮﺑًﺎ ِﻋﻨ َﺪﻫُ ْﻢ ﻓِﻲ ﺍﻟﺘﱠﻮْ َﺭﺍ ِﺓ‬ ‫ﻲ ْﺍﻷُ ﱢﻣ ﱠ‬ َ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺘﱠﺒِﻌُﻮﻥَ ﺍﻟ ﱠﺮﺳ‬
‫ُﻮﻝ ﺍﻟﻨﱠﺒِ ﱠ‬
ِ ‫ُﻭﻑ َﻭﻳَ ْﻨﻬَﺎﻫُ ْﻢ ﻋ َِﻦ ْﺍﻟ ُﻤﻨ َﻜ ِﺮ َﻭﻳ ُِﺤﻞﱡ ﻟَﻬُ ُﻢ ﺍﻟﻄﱠﻴﱢﺒَﺎ‬
‫ﺕ‬ ِ ‫ﻴﻞ ﻳَﺄْ ُﻣ ُﺮﻫُﻢ ﺑِ ْﺎﻟ َﻤ ْﻌﺮ‬ ِ ‫ﻧﺠ‬ ِ ‫ﺍﻹ‬ ِ ْ ‫َﻭ‬
ْ ‫ﻀ ُﻊ َﻋ ْﻨﻬُ ْﻢ ﺇِﺻْ َﺮﻫُ ْﻢ َﻭ ْﺍﻷَ ْﻏ َﻼ َﻝ ﺍﻟﱠﺘِﻲ َﻛﺎﻧ‬
‫َﺖ‬ َ َ‫ﺚ َﻭﻳ‬َ ِ‫َﻭﻳ َُﺤ ﱢﺮ ُﻡ َﻋﻠَ ْﻴ ِﻬ ُﻢ ْﺍﻟﺨَ ﺒَﺎﺋ‬
ُ
ِ ‫ﻮﺭ ﺍﻟﱠ ِﺬﻱ ﺃ‬
‫ﻧﺰ َﻝ‬ َ ‫َﺼﺮُﻭﻩُ َﻭﺍﺗﱠﺒَﻌُﻮﺍ ﺍﻟﻨﱡ‬ َ ‫َﻋﻠَ ْﻴ ِﻬ ْﻢ ۚ◌ ﻓَﺎﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺑِ ِﻪ َﻭ َﻋ ﱠﺰﺭُﻭﻩُ َﻭﻧ‬
َ‫َﻣ َﻌﻪُ ۙ◌ ﺃُﻭﻟَ ٰـﺌِﻚَ ﻫُ ُﻢ ْﺍﻟ ُﻤ ْﻔﻠِﺤُﻮﻥ‬
7:157 For the teaching of the Holy Prophet (pbuh), this verse of the
Holy Qur’ân is before us. The words ‫َﺖ‬ ْ ‫ﻀ ُﻊ َﻋ ْﻨﻬُ ْﻢ ﺇِﺻْ َﺮﻫُ ْﻢ َﻭ ْﺍﻷَ ْﻏ َﻼ َﻝ ﺍﻟﱠﺘِﻲ َﻛﺎﻧ‬
َ َ‫َﻭﻳ‬
‫“ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬Who relieves them of the heavy burden and shackles that weigh
on them having burden” are a reference to the many strict rituals and
commandments of the Mosaic Law being practiced by the Jews, as
well as to the tendency towards asceticism in the teaching of the
Gospels. This verse serves as a warning for the Muslims.

‫ﻗُﻞْ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﺇِﻧﱢﻲ َﺭﺳُﻮ ُﻝ ﱠ‬

‫ﷲِ ﺇِﻟَ ْﻴ ُﻜ ْﻢ َﺟ ِﻤﻴﻌًﺎ‬

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7:158 Our attention had been directed by the Holy Qur’ân to various
Prophets, who were sent with missions to their different peoples and
in each of whose lives there is a degree of foreshadowing of the life of
the last and greatest of them, the Holy Prophet Muhammad (pbuh) .
We are now asked to listen proclamation of his universal mission: the
message of the one universal God to all humankind. After this, we no
longer have to contemplate partial truths, specific to only a certain
time and place. All Prophets before Muhammad (pbuh) were sent to
their people only, but the Prophet Muhammad (pbuh) is spoken of
here as having been sent to all people.

‫ﺖ ﺇِ ْﺫ‬ ِ ‫ﺎﺿ َﺮﺓَ ْﺍﻟﺒَﺤْ ِﺮ ﺇِ ْﺫ ﻳَ ْﻌ ُﺪﻭﻥَ ﻓِﻲ ﺍﻟ ﱠﺴ ْﺒ‬

ِ ‫َﺖ َﺣ‬ ْ ‫َﻭﺍﺳْﺄ َ ْﻟﻬُ ْﻢ ﻋ َِﻦ ْﺍﻟﻘَﺮْ ﻳَ ِﺔ ﺍﻟﱠﺘِﻲ َﻛﺎﻧ‬
َ‫ﺗَﺄْﺗِﻴ ِﻬ ْﻢ ِﺣﻴﺘَﺎﻧُﻬُ ْﻢ ﻳَﻮْ َﻡ َﺳ ْﺒﺘِ ِﻬ ْﻢ ُﺷ ﱠﺮﻋًﺎ َﻭﻳَﻮْ َﻡ َﻻ ﻳَ ْﺴﺒِﺘُﻮﻥَ ۙ◌ َﻻ ﺗَﺄْﺗِﻴ ِﻬ ْﻢ ۚ◌ َﻛ َ ٰﺬﻟِﻚ‬
َ‫ﻧَ ْﺒﻠُﻮﻫُﻢ ﺑِ َﻤﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻔ ُﺴﻘُﻮﻥ‬
7:163 Sabat ‫ﺖ‬ ِ ‫ ﺍﻟ ﱠﺴ ْﺒ‬means comfort and rest. Metaphorically, the verse
can also mean that when Allâh blesses some people with comfort and
affluence, they become fâsiq ‫ﻓﺎﺳﻖ‬. Fâsiq is the one who is wicked,
perverted, or commits lewdness (Lisân, Tâj, Lane). Nablû ‫ ﻧَ ْﺒﻠُﻮ‬is from
balâ ‫ﺑﻼء‬, meaning to try, or put someone on trial. Abraham was put on
trial (2:124). Allâh puts some people on trial to give them a chance to
mend their ways (cf. 2:124; 7:168; 2:156). Here, affluence and
comfort is a kind of trial for people to become thankful and obedient
servants of Allâh. Allâh says that this comfort and affluence made
them disobedient, wicked and perverted.

ِ َ‫ﻓَﻠَ ﱠﻤﺎ َﻋﺘَﻮْ ﺍ ﻋَﻦ ﱠﻣﺎ ﻧُﻬُﻮﺍ َﻋ ْﻨﻪُ ﻗُ ْﻠﻨَﺎ ﻟَﻬُ ْﻢ ُﻛﻮﻧُﻮﺍ ﻗِ َﺮ َﺩﺓً ﺧ‬
َ‫ﺎﺳﺌِﻴﻦ‬
7:166 “Be as apes despised” ( َ‫ ) ُﻛﻮﻧُﻮﺍ ﻗِ َﺮ َﺩﺓً ﺧَﺎ ِﺳﺌِﻴﻦ‬is an expression in
Arabic meaning, "to be despised and rejected” (cf. 2:65; 5:60).

ِ ‫َﻭﺇِ ْﺫ ﺗَﺄ َ ﱠﺫﻥَ َﺭﺑﱡﻚَ ﻟَﻴَ ْﺒ َﻌﺜَ ﱠﻦ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ َﻣﻦ ﻳَﺴُﻮ ُﻣﻬُ ْﻢ ﺳُﻮ َء ْﺍﻟ َﻌ َﺬﺍ‬
◌ۗ ‫ﺏ‬
ِ ‫ﺏ ۖ◌ َﻭﺇِﻧﱠﻪُ ﻟَ َﻐﻔُﻮ ٌﺭ ﺭ‬
‫ﱠﺣﻴ ٌﻢ‬ ِ ‫ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻟَ َﺴ ِﺮﻳ ُﻊ ْﺍﻟ ِﻌﻘَﺎ‬
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7:167 This verse is a prophecy about the Jews. Because of their

rejection of Jesus and later the Holy Prophet Muhammad (pbuh) (cf.
2:87-96), their habit of conspiracies and breaking of covenants (cf.
2:102), and their claim that they are the chosen and beloved ones of
God (5:118), God will “continue to subject them to afflictions and the
worst treatment at the hands of people”. Allâh rejects their claim that
they are “the chosen ones of God and His loved ones” (5:18) and says,
"They are human beings like others" (5:18), deserving no special
treatment and having no special status (5:18). Their claim to be the
chosen ones is incompatible with the punishment God causes them to
receive in the shape of persecutions and their dispersal (7:168) among
various nations. If they are His loved ones they should be under His
special mercy, protection and care. God being quick in punishment
refers to their afflictions already in this very world and that the evil-
doers among them will not be given respite in this world till the Day
of Judgment. The verse ends with “He is Great Protector and Ever
Merciful”. Bringing this Divine attribute here points out that in spite
of His punishments, Allâh shows mercy on them (2:40; 2:47; 17:7-8)
and will continue to offer them a chance (cf. 17:104). Their comfort
and affluence (cf. 7:163) from time to time is because of this Divine
Mercy, and is meant as a trial and a chance for them to become
grateful.

◌ۖ ‫ﺽ ﺃُ َﻣ ًﻤﺎ‬
ِ ْ‫َﻭﻗَﻄﱠ ْﻌﻨَﺎﻫُ ْﻢ ﻓِﻲ ْﺍﻷَﺭ‬
7:168 “And We broke them into separate sections” is another Qur’ânic
prophecy about the Jews. The Jewish community has been scattered
over many parts of the world for centuries; Jewish communities can
be found in East and West Europe, North and South America, Africa,
the Islamic world, Australia, and New Zealand. “We shall bring you
back gathering you from various lands” (17:104), will be another act
of mercy by Allâh and another chance to change their attitude. If they
continue with their “treacherous ways” (cf. 2:87-96, 2:102) and

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

“behave haughtily without justification” (7:146), they will again

become the object of Divine punishment, but if they were to show
gratitude they would be shown Divine Mercy.

ِ ‫َﻭﺇِ ْﺫ ﺃَﺧَ َﺬ َﺭﺑﱡﻚَ ِﻣﻦ ﺑَﻨِﻲ ﺁ َﺩ َﻡ ِﻣﻦ ﻅُﻬ‬

‫ُﻮﺭ ِﻫ ْﻢ ُﺫﺭﱢ ﻳﱠﺘَﻬُ ْﻢ َﻭﺃَ ْﺷﻬَ َﺪﻫُ ْﻢ َﻋﻠَ ٰﻰ ﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ‬
‫ْﺖ ﺑِ َﺮﺑﱢ ُﻜ ْﻢ ۖ◌ ﻗَﺎﻟُﻮﺍ ﺑَﻠَﻰٰ ۛ◌ َﺷ ِﻬ ْﺪﻧَﺎ ۛ◌ ﺃَﻥ ﺗَﻘُﻮﻟُﻮﺍ ﻳَﻮْ َﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ ﺇِﻧﱠﺎ ُﻛﻨﱠﺎ ﻋ َْﻦ‬
ُ ‫ﺃَﻟَﺴ‬
َ‫ﻫَ ٰـ َﺬﺍ ﻏَﺎﻓِﻠِﻴﻦ‬
7:172 It is good to remember the promise our souls made to its
Creator when He created them. He asked each soul ‫ْﺖ ﺑِ َﺮﺑﱢ ُﻜ ْﻢ‬ ُ ‫ ﺃَﻟَﺴ‬- “Am I
not your Lord?” and the response was ‫ ﺑَﻠَ ٰﻰ َﺷ ِﻬ ْﺪﻧَﺎ‬- “Indeed you are, we
witness,” (7:172). This is the original covenant.
In the preceding verse reference was made to the implied covenant of
the Israelites; now it is to the implied covenant of the whole of
humankind. It refers to the inherent consciousness of every human
being about the existence of a Supreme Being Who is the Creator, the
Cherisher and the Sustainer. This consciousness has been embedded
in the very nature of every human being so that he may thereby find a
way towards his Creator and recognise Him as his Lord. The witness
spoken of in the verse is the human nature itself. This is the same
witness mentioned elsewhere in the Holy Qur’ân where it is called the
nature in which Allâh has made human being (30:30), referring to the
basic human nature that is pure and uncorrupted in its essence. The
innate faculties of a human being are sufficient to enable him to
distinguish between right and wrong (91:8), and to warn him when he
deviates from the right course. A “quiet, soft, low and faint voice”
within him always makes an appeal in this context. In its uncorrupted
state the human soul is capable of listening to this voice (nafs al-
Lawwâmah) and acknowledging the Truth; metaphorically
remembering the covenant it gave: Yes, You are my Lord!. It is a
metonymy for the creative act of Allâh and of human beings existen-
tial response to it. A poet has said:

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 7. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

‫ﺃﺛﺮ ﺍﻟﻘﺪﻡ ﺗ ٌﺪﻝ ﻋﻠﺊ ﺍﻟﺴﻔﺮ‬

‫ﻣﺎ ﺗﻘﻮﻝ ﺍﻧﺎ ﺃﻻﺭﺽ ﻭ ﺍﻟﺴ َﻤﻮﺍﺕ ﺗﺪﻝ ﻋﻠﺊ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺪﻳﺮ‬
"The signs of footsteps are proof of someone who walked. How can
you deny that the heavens and the earth are not proofs of the existence
of the All-Knowing All-Powerful?" The expressions used here do not
necessarily mean that a dialogue actually took place while making this
covenant. The words are simply meant to express a state of affairs.
Moreover, the verse does not mention that this covenant was made
between Adam and God, but from the descendants of Adam, that is—
humankind as a whole. The advent of the Prophets is to remind us of
this covenant.

َ‫ﺎﻥ ﻓَ َﻜﺎﻥَ ِﻣﻦ‬ُ َ‫َﻭﺍ ْﺗ ُﻞ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﻧَﺒَﺄ َ ﺍﻟﱠ ِﺬﻱ ﺁﺗَ ْﻴﻨَﺎﻩُ ﺁﻳَﺎﺗِﻨَﺎ ﻓَﺎﻧ َﺴﻠَﺦَ ِﻣ ْﻨﻬَﺎ ﻓَﺄ َ ْﺗﺒَ َﻌﻪُ ﺍﻟ ﱠﺸ ْﻴﻄ‬
◌ۚ ُ‫ﺽ َﻭﺍﺗﱠﺒَ َﻊ ﻫ ََﻮﺍﻩ‬ ِ ْ‫﴾ َﻭﻟَﻮْ ِﺷ ْﺌﻨَﺎ ﻟَ َﺮﻓَ ْﻌﻨَﺎﻩُ ﺑِﻬَﺎ َﻭﻟَ ٰـ ِﻜﻨﱠﻪُ ﺃَ ْﺧﻠَ َﺪ ﺇِﻟَﻰ ْﺍﻷَﺭ‬١٧٥﴿ َ‫َﺎﻭﻳﻦ‬ ِ ‫ْﺍﻟﻐ‬
‫ﺚ ﺃَﻭْ ﺗَ ْﺘ ُﺮ ْﻛﻪُ ﻳَ ْﻠﻬَﺚ ۚ◌ ﱠ ٰﺫﻟِﻚَ َﻣﺜَ ُﻞ ْﺍﻟﻘَﻮْ ِﻡ‬ ْ َ‫ﺐ ﺇِﻥ ﺗَﺤْ ِﻤﻞْ َﻋﻠَ ْﻴ ِﻪ ﻳَ ْﻠﻬ‬ ِ ‫ﻓَ َﻤﺜَﻠُﻪُ َﻛ َﻤﺜَ ِﻞ ْﺍﻟ َﻜ ْﻠ‬
َ‫ﺺ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺘَﻔَ ﱠﻜﺮُﻭﻥ‬
َ ‫ﺼ‬ َ َ‫ُﺺ ْﺍﻟﻘ‬
ِ ‫ﺍﻟﱠ ِﺬﻳﻦَ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ ۚ◌ ﻓَﺎ ْﻗﺼ‬
7:175-176 The verses contain a general statement and do not refer to
any particular individual. The statement is a parable in a general sense
and applies to all those to whom Allâh shows signs through Prophets,
and who reject them. Their selfish worldly desires and emulation
debases them and they are lost in pursuit of material things. In
explaining this verse, Qatadah says that it speaks generally of every
person to whom guidance is brought but he turns aside from it. This
view is corroborated by what is stated at the conclusion of the parable
of “the people who reject our messages”. The people spoken of here
are those who do not care for the higher values of life. Our Lord, out
of His eternal Mercy gave us the Book as a guide (2:2), and the
commandments therein to follow. He promised to raise us and exalt us
to His nearness (ُ‫ ) َﻭﻟَﻮْ ِﺷ ْﺌﻨَﺎ ﻟَ َﺮﻓَ ْﻌﻨَﺎﻩ‬as He raised and exalted others (4:158;
19:58) in “whose houses His name is commemorated” (24:37). Many
remained aloof and rejected this offer, remaining focused on worldly

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things, and permanently greedy, “like a dog”. ‫َﺳﺎ َء َﻣﺜَ ًﻼ ْﺍﻟﻘَﻮْ ُﻣﺎﻟﱠ ِﺬﻳﻦَ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ‬
ْ َ‫“ َﻭﺃَﻧﻔُ َﺴﻬُ ْﻢ َﻛﺎﻧُﻮﺍ ﻳ‬Sad is the case of such people” who did not avail
َ‫ﻈﻠِ ُﻤﻮﻥ‬
themselves of this offer (7:177).

‫ﻧﺲ ۖ◌ ﻟَﻬُ ْﻢ ﻗُﻠُﻮﺏٌ ﱠﻻ ﻳَ ْﻔﻘَﻬُﻮﻥَ ﺑِﻬَﺎ َﻭﻟَﻬُ ْﻢ‬ ِ ‫ﺍﻹ‬ ِ ْ ‫َﻭﻟَﻘَ ْﺪ َﺫ َﺭ ْﺃﻧَﺎ ﻟِ َﺠﻬَﻨﱠ َﻢ َﻛﺜِﻴﺮًﺍ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ َﻭ‬
َ ِ‫ﺍﻥ ﱠﻻ ﻳَ ْﺴ َﻤﻌُﻮﻥَ ﺑِﻬَﺎ ۚ◌ ﺃُﻭﻟَ ٰـﺌ‬
‫ﻚ َﻛ ْﺎﻷَ ْﻧ َﻌ ِﺎﻡ ﺑَﻞْ ﻫُ ْﻢ‬ ٌ ‫ْﺼﺮُﻭﻥَ ﺑِﻬَﺎ َﻭﻟَﻬُ ْﻢ ﺁ َﺫ‬ ِ ‫ﺃَ ْﻋﻴ ٌُﻦ ﱠﻻ ﻳُﺒ‬
‫ﺿﻞﱡ‬َ َ‫ﺃ‬
7:179 The particle lâm ‫ ﻝ‬in the expression le-Jahannam ‫ ﻟِ َﺠﻬَﻨﱠ َﻢ‬is used
to denote the “end or result” and not the object or goal of the creation
of the jinn and humans. The lâm ‫ ﻝ‬in such a case is known as lâm-i-
‘Âqbat (Tâj). No doubt Allâh has created many ordinary persons and
jinns (extraordinary persons) whose end is Hell; however, these
persons are simply the heedless. Allâh has not created them differently
from others. They were given a free choice but they decided not to use
their faculties, reason or perception, seeing and hearing, which Allâh
has granted them to tread on the right path, thus they were not better
than the animals.

‫َﻭ ِ ﱠ¶ِ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨ َٰﻰ ﻓَﺎ ْﺩ ُﻋﻮﻩُ ﺑِﻬَﺎ ۖ◌ َﻭ َﺫﺭُﻭﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﻳ ُْﻠ ِﺤ ُﺪﻭﻥَ ﻓِﻲ ﺃَ ْﺳ َﻤﺎﺋِ ِﻪ‬
7:180 The proper name of our Lord is simply Allâh. Allâh is not a
compound of al and ilâha as some incorrectly think. His attributive
Names are many (cf. 7:54) and He has taught some of them to us
through His self-disclosure. These attributive Names should be part of
our prayers, worship and praise. We must endeavour to mould our life
according to them (cf. 2:138); this is the only right and straight path
we ask for in our daily ritual Prayers (1:5). The verse also informs us
of how our prayers can be accepted through calling Him by these
Names. We should invoke those Attributes of our Lord that are
directly related to the object of our prayer. On the other hand, we must
not, as the verse says, associate with people who use Allâh’s Names
with profanity or as a suggestion of anything derogatory to His dignity

559
and His Unity ascribing to Him an improper or inaccurate attribute or
interpreting His Attributes in a manner that does not befit Him
(Râghib). Polytheism of any kind is a violation of the sanctity of
Divine names.

َ ِ‫ﺃَ َﻭﻟَ ْﻢ ﻳَﺘَﻔَ ﱠﻜﺮُﻭﺍ ۗ◌ َﻣﺎ ﺑ‬

‫ﺼﺎ ِﺣﺒِ ِﻬﻢ ﱢﻣﻦ ِﺟﻨﱠ ٍﺔ‬
7:184 The use of the word Sahib ‫ ﺻﺎﺣﺐ‬- “comrade” has its sig-
nificance. Makkans are told that the Holy Prophet (pbuh) is their
comrade because he has spent many years of his life among them and
they know him thoroughly. It is easy for them to admit that he is
perfectly sane.

َ ‫ﻨﺖ ﺃَ ْﻋﻠَ ُﻢ ْﺍﻟ َﻐﻴ‬

‫ْﺐ‬ ُ ‫ﷲُ ۚ◌ َﻭﻟَﻮْ ُﻛ‬ ‫ﺿ ًّﺮﺍ ﺇِ ﱠﻻ َﻣﺎ َﺷﺎ َء ﱠ‬ ُ ِ‫ﻗُﻞ ﱠﻻ ﺃَ ْﻣﻠ‬
َ ‫ﻚ ﻟِﻨَ ْﻔ ِﺴﻲ ﻧَ ْﻔﻌًﺎ َﻭ َﻻ‬
‫ﺴﻨِ َﻲ ﺍﻟﺴﱡﻮ ُء ۚ◌ ﺇِ ْﻥ ﺃَﻧَﺎ ﺇِ ﱠﻻ ﻧَ ِﺬﻳ ٌﺮ َﻭﺑَ ِﺸﻴ ٌﺮ ﻟﱢﻘَﻮْ ٍﻡ‬ ‫ﺕ ِﻣﻦَ ْﺍﻟﺨَ ﻴ ِْﺮ َﻭ َﻣﺎ َﻣ ﱠ‬
ُ ْ‫َﻻ ْﺳﺘَ ْﻜﺜَﺮ‬
َ‫ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬
7:188 “I have no power of bringing any gain or avoiding any harm to
ُ ِ‫ ) ﱠﻻ ﺃَ ْﻣﻠ‬is a statement of high nobility that is
َ ‫ﻚ ﻟِﻨَ ْﻔ ِﺴﻲ ﻧَ ْﻔﻌًﺎ َﻭ َﻻ‬
myself” (‫ﺿ ًّﺮﺍ‬
unsurpassed for a king, as the Holy Prophet (pbuh) essentially
became, with all powers in his hands. The Holy Prophet (pbuh) gives
glad tidings of triumph to all who believe in his message and warns
the evil doers of the consequences of their deeds in this life as well as
in the Hereafter. At the same time he makes no claim to possess
Divine powers (cf. 6:50)

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 8. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬
The Voluntary Gifts
(Revealed after Hijrah)
The name of the chapter Al-Anfâl ‫ ﺍﻷﻧﻔﺎﻝ‬is taken from its very first
verse. The chapter was revealed shortly after the battle of Badr, which
was fought on Friday, the 17th of Ramadzân in the second year of
Hijrah; the first armed conflict for the new Muslim community. This
battle had to be fought before any treasury, arsenal, or army had been
organized. Muslims were called upon to make voluntary gifts for this
critical occasion. Therefore the main topic dealt with in this chapter
are voluntary gifts, spoils of war, requirements for defence, effects of
armed conflicts on community and social life, forbearances due to
war, and the obligations as well as sanctity of treaties. Certain
equitable principles of division of gains from war have been laid down
to avoid greed and selfishness.
The first seven chapters dealt with the early spiritual history of
humankind and the Divine teachings sent through the Prophets; not
being restricted only to Israeli Prophets. There was reference to the
Israelites and their last Prophet, Jesus. As the result of the teachings
brought by the Holy Prophet (pbuh), a new community was formed.
This chapter now deals with the next stage: the stage of emergence of
a new societal group and the rules to consolidate the new and ever-
expanding community.
In the very first verse there is an injunction to reconcile any mutual
differences. This statement indicates that there were some differences
among the Muslims about the fight, and that in future fights the
differences shall emerge again, which will have to be reconciled.
Knowledge of these differences in the form of Revelation was given
to the Holy Prophet (pbuh). These Revelations are not mentioned in

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the Holy Qur’ân, as they were not to be a part of the Holy Book. This
shows that the Holy Prophet (pbuh) was able to distinguish between
the Revelation that was to be the part of the Holy Qur’ân and that was
not the part of the Holy Book.

‫ﷲَ َﻭﺃَﺻْ ﻠِﺤُﻮﺍ‬‫ﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋ َِﻦ ْﺍﻷَﻧﻔَﺎ ِﻝ ۖ◌ ﻗُ ِﻞ ْﺍﻷَﻧﻔَﺎ ُﻝ ِ ﱠ¶ِ َﻭﺍﻟ ﱠﺮﺳُﻮ ِﻝ ۖ◌ ﻓَﺎﺗﱠﻘُﻮﺍ ﱠ‬
‫َﺫﺍﺕَ ﺑَ ْﻴﻨِ ُﻜ ْﻢ ۖ◌ َﻭﺃَ ِﻁﻴﻌُﻮﺍ ﱠ‬
َ‫ﷲَ َﻭ َﺭﺳُﻮﻟَﻪُ ﺇِﻥ ُﻛﻨﺘُﻢ ﱡﻣ ْﺆ ِﻣﻨِﻴﻦ‬
8:1 Anfâl ‫ ﺍﻧﻔﺎﻝ‬is derived from root nafala ‫ ﻧَﻔَ َﻞ‬meaning to give
someone a gift or a present, to do more than what is commanded, give
in addition what is due or give something in excess of one’s
obligation. Anfâl is the plural form of nafal. Salât al-Nafal is the
supererogatory Prayer or the extra Prayer prescribed for Muslims
(17:79). Anfâl is often translated as the spoils of war, as these spoils
are coincidental accessions. The statement that the voluntary gifts or
the spoils of war are for Allâh and His Prophet means that they are
public property (Râghib, Miqyâs, and Tâj). As the chapter deals in
particular with the battles of the Muslims at the time of the Holy
Prophet (pbuh) and in general battles the Muslim will fight in the
future. The injunction here is to reconcile any mutual differences.

ْ َ‫ﺖ ﻗُﻠُﻮﺑُﻬُ ْﻢ َﻭﺇِ َﺫﺍ ﺗُﻠِﻴ‬

ُ‫ﺖ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎﺗُﻪ‬ ‫ﺇِﻧﱠ َﻤﺎ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥَ ﺍﻟﱠ ِﺬﻳﻦَ ﺇِ َﺫﺍ ُﺫ ِﻛ َﺮ ﱠ‬
ْ َ‫ﷲُ َﻭ ِﺟﻠ‬
َ‫ﺯَ ﺍ َﺩ ْﺗﻬُ ْﻢ ﺇِﻳ َﻤﺎﻧًﺎ َﻭ َﻋﻠَ ٰﻰ َﺭﺑﱢ ِﻬ ْﻢ ﻳَﺘَ َﻮ ﱠﻛﻠُﻮﻥ‬
8:2 Here we are told that the heart of a Muslim trembles only “when
the name of Allâh is mentioned” and not from a battle forced on him
because of his belief.

‫ﺕ ﺍﻟ ﱠﺸﻮْ َﻛ ِﺔ‬ ِ ‫ﷲُ ﺇِﺣْ ﺪَﻯ ﺍﻟﻄﱠﺎﺋِﻔَﺘَﻴ ِْﻦ ﺃَﻧﱠﻬَﺎ ﻟَ ُﻜ ْﻢ َﻭﺗ ََﻮ ﱡﺩﻭﻥَ ﺃَ ﱠﻥ َﻏﻴ َْﺮ َﺫﺍ‬ ‫َﻭﺇِ ْﺫ ﻳَ ِﻌ ُﺪ ُﻛ ُﻢ ﱠ‬
َ‫ﻖ ﺑِ َﻜﻠِ َﻤﺎﺗِ ِﻪ َﻭﻳَ ْﻘﻄَ َﻊ ﺩَﺍﺑِ َﺮ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦ‬
‫ﻖ ْﺍﻟ َﺤ ﱠ‬
‫ﷲُ ﺃَﻥ ﻳ ُِﺤ ﱠ‬
‫ﻮﻥ ﻟَ ُﻜ ْﻢ َﻭﻳ ُِﺮﻳ ُﺪ ﱠ‬
ُ ‫ﺗَ ُﻜ‬
8:7 Tâiftayn ‫“ ﺍﻟﻄﱠﺎﺋِﻔَﺘَﻴ ِْﻦ‬the two parties” refer to the caravan of the
Quraish coming from Syria under the leadership of Abû Sufyân and
the armed force of the infidels of Makkah under the command of Abû
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Jahl. Two years after Hijrah, Abû Jahl raised an army of 1000
Makkans with the intention of eradicating the small Muslim
community of Madînah. The Muslims were forced to encounter the
advancing force at the time when no resources for war had been
organized. They had two alternatives: either to look for resources to
equip themselves or to fight as things stood. Their own trade caravan
was on their way back from Syria, but still two thirds of the distance
away from Madînah. At the same time a richly laden Makkan Caravan
lead by Abû Sufyân with 40 men was also on its way back, not very
far from north of Madînah. A number of the Muslims wished to attack
the Makkan caravan first, seize the riches, and equip their army.
Plundering this caravan would have been an easy, safe and lucrative
solution; however, the Holy Prophet (pbuh) did not agree with such an
attack.
Badr, where the encounter with the Makkan forces took place, lies at a
distance of six days journey or about 150 miles from Makkah, and two
days journey or about 50 miles from Madînah. Non-Muslim historians
insist that it was the Muslims who were aggressors. However, they
overlook certain facts: the place of encounter was south of Madînah,
and not to the north where the caravan of the Makkans was on its way.
On the other hand, the Makkans were already advancing towards
Madînah and were at a distance of a few days journey from Madînah.
If the Holy Prophet (pbuh) had prepared for attacking the caravan, he
would have taken a route towards the north from where the caravan of
Abû Sufyân was coming. Any intention of the army of Abû Jahl to
supply an escort for the caravan is in contradiction with the fact that
the Makkan army stayed at Badr after the caravan of Abû Sufyân
crossed Madînah in safety and had left the city of the Holy Prophet
(pbuh) far behind.
The Holy Prophet (pbuh) and his Companions decided to meet the
enemy outside Madînah in order not to put in danger the lives of the
innocents. Companions of the Holy Prophet (pbuh) made speeches to

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encourage Muslims to take up arms against the enemy. Miqdâd bin

Amar announced, “O Prophet of Allâh! We are with you. We will
never say to you as the people of Moses said to him, Go you and your
Lord and fight, you two, while we sit here and watch, we will fight
your enemy in front of you and your rear and on your right side and
on your left side and they cannot reach you without marching on our
dead bodies” (Bukhârî, Abû Muslim). Sad bin Ma‘âdz said, “March
out with your decision (O Prophet!). By Allâh! If you would jump in
the ocean of the enemy, we will be with you” (Bukhârî, Abû Muslim).
These speeches indicate that the aim of the Muslims was not to attack
and plunder the caravan, but to save themselves from being
overwhelmed by the Makkan forces.

َ‫ﻒ ﱢﻣﻦَ ْﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ ُﻣﺮْ ِﺩﻓِﻴﻦ‬

ٍ ‫ﺎﺏ ﻟَ ُﻜ ْﻢ ﺃَﻧﱢﻲ ُﻣ ِﻤ ﱡﺪ ُﻛﻢ ﺑِﺄ َ ْﻟ‬
َ ‫ﺇِ ْﺫ ﺗَ ْﺴﺘَ ِﻐﻴﺜُﻮﻥَ َﺭﺑﱠ ُﻜ ْﻢ ﻓَﺎ ْﺳﺘ ََﺠ‬
8:9 It is said that on the day of the Battle of Badr, the Holy Prophet
(pbuh) implored Allâh in the following words: “O Lord! Fulfil what
you have promised. O Allâh! If this little band of your servants is
destroyed you will not be worshipped on earth.” (Bukhârî, Abû
Muslim). The verse above was revealed in response to this prayer. The
“help with a thousand angels” should be understood in a metaphorical
sense. There is no statement in the Holy Qur’ân that angels actually
fought. Here and in 3:125 it is to be meant that the help from angels
was in the form of strengthening the hearts of the Muslims against the
three times bigger and much more well-equipped Makkan forces, and
at the same time filling the hearts of their enemies with fear: ُ ‫ﷲ‬ ‫َﻭ َﻣﺎ َﺟ َﻌﻠَﻪ ُ ﱠ‬
ْ
‫ﺇِ ﱠﻻ ﺑُ ْﺸ َﺮ ٰﻯ َﻭﻟِﺘَﻄ َﻤﺌِ ﱠﻦ ﺑِ ِﻪ ﻗُﻠُﻮﺑُ ُﻜ ْﻢ‬. It is said that during the fight calm and
tranquillity fell upon the Companions who were fighting (8:10), and
their hearts felt strengthened and their footsteps steadied (8:11).
The number one thousand angels is significant. In the battle of Badr
the number of enemies fighting against the Muslims was 1,000 and
the number of angels who came to aid the Muslims was 1,000. In the
battle of Uhad the enemy attacked the Muslim with 3,000 men, and

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the angels who came to aid the Muslims were also 3,000 (3:124).
Finally, in the Battle of the Confederates, the enemy came with 5,000
soldiers and correspondingly the number of angels on the Muslim side
was 5,000 (3:125). These varying numbers also tell the number of the
enemy forces fighting against the Muslims on each of these three
occasions.

َ ‫ﺇِ ْﺫ ﻳُ َﻐ ﱢﺸﻴ ُﻜ ُﻢ ﺍﻟﻨﱡ َﻌ‬

‫ﺎﺱ ﺃَ َﻣﻨَﺔً ﱢﻣ ْﻨﻪُ َﻭﻳُﻨ ﱢَﺰ ُﻝ َﻋﻠَ ْﻴ ُﻜﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻟﱢﻴُﻄَﻬ َﱢﺮ ُﻛﻢ ﺑِ ِﻪ‬
‫ﺎﻥ َﻭﻟِﻴَﺮْ ﺑِﻂَ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ُﻜ ْﻢ َﻭﻳُﺜَﺒﱢﺖَ ﺑِ ِﻪ ْﺍﻷَ ْﻗﺪَﺍ َﻡ‬
ِ َ‫ﺐ ﻋَﻨ ُﻜ ْﻢ ِﺭﺟْ ﺰَ ﺍﻟ ﱠﺸ ْﻴﻄ‬ َ ‫َﻭﻳ ُْﺬ ِﻫ‬
8:11 Before the start of the fight, two kinds of Divine favours were
granted to Muslim fighters. The first favour pertained to a state of
slumber and tranquillity that gave a sense of peaceful security. Calm
is essential in battle. As a battle begins, there is generally great
excitement and anxiety among the participants: their pulses race, and
calmness and sleep become impossible. If the excitement and
uneasiness become excessive, the mind cannot execute even a well-
considered or well-conceived plan. There is a connection between the
soul and coming events. Accordingly if a soldier experiences a kind of
unusual and unsolicited slumber before battle, it is considered as a
good sign, a sign of victory. The second favour pertained to the falling
of heavy rain. Wet ground inverted the superiority of the positions of
the enemy. The enemy had encamped on hard and firm ground, as
they were the first to reach the location of the battle; consequently, the
Muslims had been obliged to encamp at a low, sandy place, which at
the time was tactically weaker. Timely rainfall made the former place
slippery and the latter place firm and thus strengthened the position of
the Muslims. The enemy had also taken control of the water supply
and the Muslims naturally feared that lack of water might be a source
of great hardship. Heavy precipitation resolved these problems.
In allusion to this day we read, “On that Day the heaven shall burst
asunder with the clouds and the angels shall be sent down in large

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number. The true kingdom on that day shall belong to the most
Gracious Allâh and it shall be a hard day for the disbelievers” (25:25).
The Day of Badr was indeed a day the heaven burst asunder with the
clouds and a day of distress and hardship for the disbelievers of
Makkah. In reality, the victory of Badr was not due to any skill or
prowess on the part of the Muslims. They were too few, weak and ill
equipped to win a victory against a numerically superior and better
equipped trained army.

‫ُﻮﺣﻲ َﺭﺑﱡﻚَ ﺇِﻟَﻰ ْﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ ﺃَﻧﱢﻲ َﻣ َﻌ ُﻜ ْﻢ ﻓَﺜَﺒﱢﺘُﻮﺍ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ۚ◌ َﺳﺄ ُ ْﻟﻘِﻲ ﻓِﻲ‬
ِ ‫ﺇِ ْﺫ ﻳ‬
ِ ‫ﻕ ْﺍﻷَ ْﻋﻨ‬
‫َﺎﻕ َﻭﺍﺿْ ِﺮﺑُﻮﺍ ِﻣ ْﻨﻬُ ْﻢ ُﻛ ﱠﻞ‬ َ ْ‫ﺐ ﻓَﺎﺿْ ِﺮﺑُﻮﺍ ﻓَﻮ‬ َ ‫ﺏ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺍﻟﺮﱡ ْﻋ‬
ِ ‫ﻗُﻠُﻮ‬
‫ﺑَﻨَﺎ ٍﻥ‬
8:12 “I shall strike terror in their hearts” (‫ﺏ‬ ِ ‫ ) َﺳﺄ ُ ْﻟﻘِﻲ ﻓِﻲ ﻗُﻠُﻮ‬is addressed
‫ﱠ‬
to the believers, and ‫“ َﻣ َﻌ ُﻜ ْﻢ ﻓَﺜَﺒﱢﺘُﻮﺍ ﺍﻟ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ‬make those who believe stand
firm” is the Divine Command to the angels (Râzî) and the last
sentence of the verse, “So smite on your enemys necks and above
these (that is on their heads), and strike off all their fingertips”,
addresses the fighting Muslims through the angels. The two phrases
respectively signify the killing of the enemy and disabling him so that
he cannot fight. The vulnerable parts of an armed person are the neck
and above the neck, where a blow can be fatal. His armour protects his
other organs, such as his heart. When his hands are put out of action,
he is unable to wield a sword or a lance.

‫ﷲَ ﻗَﺘَﻠَﻬُ ْﻢ ۚ◌ َﻭ َﻣﺎ َﺭ َﻣﻴْﺖَ ﺇِ ْﺫ َﺭ َﻣﻴْﺖَ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﱠ‬

◌ۚ ٰ‫ﷲَ َﺭ َﻣﻰ‬ ‫ﻓَﻠَ ْﻢ ﺗَ ْﻘﺘُﻠُﻮﻫُ ْﻢ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﱠ‬
‫َﻭﻟِﻴُ ْﺒﻠِ َﻲ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ِﻣ ْﻨﻪُ ﺑَ َﻼ ًء َﺣ َﺴﻨًﺎ‬
8:17 When the battle began, the Holy Prophet (pbuh) prayed and
threw a handful of sand in the direction of the enemy, In this moment
the wind became strong and started to blow against the faces of the
enemy. The act of throwing sand by the Holy Prophet (pbuh) bears a
remarkable resemblance to the striking of the waters of the sea by
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Moses with his staff. Just as the act of Moses was a signal for the
wind to blow and the tide to return, the throwing of sand by the Holy
Prophet (pbuh) was also a signal for the wind to blow. This
contributed to the defeat of the forces of Abû Jahl whom the Holy
Prophet (pbuh) had referred to as the Pharaoh of his people. In both
cases, the operation of the forces of nature coincided with the act of
the two Prophets under special Divine decree. Every event in the
battle is ascribed to Allâh as this fight was for His cause and
undertaken only under His command. The word remayta َ‫( َﺭ َﻣﻴْﺖ‬you
threw) is taken by some to mean the act of shooting an arrow or
flinging a spear.

‫ﺕ َﻭﺃَ ﱠﻥ ﱠ‬
‫ﷲَ َﻣ َﻊ‬ ْ ‫َﻭﺇِﻥ ﺗَﻌُﻮ ُﺩﻭﺍ ﻧَ ُﻌ ْﺪ َﻭﻟَﻦ ﺗُ ْﻐﻨِ َﻲ ﻋَﻨ ُﻜ ْﻢ ﻓِﺌَﺘُ ُﻜ ْﻢ َﺷ ْﻴﺌًﺎ َﻭﻟَﻮْ َﻛﺜُ َﺮ‬
َ‫ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬
8:19 When the leaders of the disbelievers left Makkah to attack the
Muslims, they held onto the curtain of the Ka‘bah and prayed thus, “O
Allâh! Assist the best of the two parties and the most rightly directed
of the two parties and the most honoured of the two groups and the
most excellent of the two religions" (Râzî; cf. 8:32). On the battle
field, Abû Jahl prayed saying, “O Allâh, whoever of us is the greater
cutter of the ties of relationship and more wicked, destroy him
tomorrow morning” (Râzî). The disbelievers demanded Divine
judgment repeatedly in the form of victory (for the just). They were
told that Divine decision and judgment did indeed come in the form
they demanded.

َ‫َﻭ َﻻ ﺗَ ُﻜﻮﻧُﻮﺍ َﻛﺎﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ َﺳ ِﻤ ْﻌﻨَﺎ َﻭﻫُ ْﻢ َﻻ ﻳَ ْﺴ َﻤﻌُﻮﻥ‬

8:21 The verse and the following two verses the symbolic meaning of
being “deaf” and “dumb”.

‫ﷲَ ﻳَﺤُﻮ ُﻝ ﺑَ ْﻴﻦَ ْﺍﻟ َﻤﺮْ ِء َﻭﻗَ ْﻠﺒِ ِﻪ‬

‫َﻭﺍ ْﻋﻠَ ُﻤﻮﺍ ﺃَ ﱠﻥ ﱠ‬

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8:24 “Allâh intervenes between a person and his heart” signifies that
one must respond immediately to any Divine call by the Holy Prophet
(pbuh). This delay or hesitation may result in the loss of the chance to
follow that call. The expression also signifies that when a drive to do
some good act is incited in our heart we must react soon. If we wait or
hesitate the chance of doing good may be lost.

‫ﺼﻴﺒَ ﱠﻦ ﺍﻟﱠ ِﺬﻳﻦَ ﻅَﻠَ ُﻤﻮﺍ ِﻣﻨ ُﻜ ْﻢ ﺧَﺎ ﱠ‬

◌ۖ ً‫ﺻﺔ‬ ِ ُ‫َﻭﺍﺗﱠﻘُﻮﺍ ﻓِ ْﺘﻨَﺔً ﱠﻻ ﺗ‬
8:25 The word Fitnah ‫ ﻓﺘﻨۃ‬means an affliction, which comprises
seduction, confusion, discord, trial, dissension, oppression,
persecution, temptation to evil, or anything else which may cause a
person to go astray (Qâmûs, Râghib, Lisân, Miqyâs, Tâj; cf. 33:72).
The reference here is not to one particular infliction but to any
affliction. We are not safe unless we also reform our environment. A
house surrounded by a raging fire is likely to burn as well. Infliction
may not be limited to the non-believers, but it may also involve
innocent believers. Ibn Kathîr is of this opinion. Ibn Zubair says this
verse can be applied to Alî, ‘Uthmân , Talha and Zubair who were
innocently killed. Suddî says this verse applies to the people killed at
Badr and Jamal. Ibn ‘Abbâs says this verse is a warning to Muslims
who may lose their lives because of fitnah.

ُ‫ﺽ ﺗَﺨَ ﺎﻓُﻮﻥَ ﺃَﻥ ﻳَﺘَﺨَﻄﱠﻔَ ُﻜ ُﻢ ﺍﻟﻨﱠﺎﺱ‬ ِ ْ‫َﻭ ْﺍﺫ ُﻛﺮُﻭﺍ ﺇِ ْﺫ ﺃَﻧﺘُ ْﻢ ﻗَﻠِﻴ ٌﻞ ﱡﻣ ْﺴﺘَﻀْ َﻌﻔُﻮﻥَ ﻓِﻲ ْﺍﻷَﺭ‬
ِ ‫ﺂﻭﺍ ُﻛ ْﻢ َﻭﺃَﻳﱠ َﺪ ُﻛﻢ ﺑِﻨَﺼْ ِﺮ ِﻩ َﻭ َﺭﺯَ ﻗَ ُﻜﻢ ﱢﻣﻦَ ﺍﻟﻄﱠﻴﱢﺒَﺎ‬
َ‫ﺕ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ ْﺸ ُﻜﺮُﻭﻥ‬ َ َ‫ﻓ‬
8:26 Social and political weakness or being few in numbers is no
excuse not to preach Islam and deliver the message of Allâh and the
Holy Qur’ân.

َ ‫َﻭﺇِ ْﺫ ﻳَ ْﻤ ُﻜ ُﺮ ﺑِﻚَ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻟِﻴ ُْﺜﺒِﺘُﻮﻙَ ﺃَﻭْ ﻳَ ْﻘﺘُﻠُﻮﻙَ ﺃَﻭْ ﻳ ُْﺨ ِﺮﺟُﻮ‬
َ‫ﻙ ۚ◌ َﻭﻳَ ْﻤ ُﻜﺮُﻭﻥ‬
َ‫ﷲُ ﺧَ ْﻴ ُﺮ ْﺍﻟ َﻤﺎ ِﻛ ِﺮﻳﻦ‬
‫ﷲُ ۖ◌ َﻭ ﱠ‬‫َﻭﻳَ ْﻤ ُﻜ ُﺮ ﱠ‬

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8:30 Imâm Râghib says makar ‫ ﻣ َﻜﺮ‬is to devise a scheme or a plot.

There are two types of makar: Makar mahmûd ‫ﻣ َﻜﺮ ﻣﺤ ُﻤﻮﺩ‬, which is a
scheme or a plan with good intentions, and makr madzmûm ‫ﻣ َﻜﺮﻣﻀﻤﻮﻡ‬,
which is a plot or a conspiracy with bad intentions.

‫َﻭﺇِ َﺫﺍ ﺗُ ْﺘﻠَ ٰﻰ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎﺗُﻨَﺎ ﻗَﺎﻟُﻮﺍ ﻗَ ْﺪ َﺳ ِﻤ ْﻌﻨَﺎ ﻟَﻮْ ﻧَ َﺸﺎ ُء ﻟَﻘُ ْﻠﻨَﺎ ِﻣ ْﺜ َﻞ ﻫَ ٰـ َﺬﺍ ۙ◌ ﺇِ ْﻥ ﻫَ ٰـ َﺬﺍ ﺇِ ﱠﻻ‬
َ‫ﺎﻁﻴ ُﺮ ْﺍﻷَ ﱠﻭﻟِﻴﻦ‬ِ ‫ﺃَ َﺳ‬
8:31 Here the expression qulnâ ‫ ﻗُﻠﻨﺎ‬means, “We could certainly com-
pose”, and alludes to the often repeated but never fulfiled boasts of the
opponents of Islam.

َ ‫ﻖ ِﻣ ْﻦ ِﻋﻨ ِﺪﻙَ ﻓَﺄ َ ْﻣ ِﻄﺮْ َﻋﻠَ ْﻴﻨَﺎ ِﺣ َﺠ‬

َ‫ﺎﺭﺓً ﱢﻣﻦ‬ ‫َﻭﺇِ ْﺫ ﻗَﺎﻟُﻮﺍ ﺍﻟﻠﱠﻬُ ﱠﻢ ﺇِﻥ َﻛﺎﻥَ ﻫَ ٰـ َﺬﺍ ﻫُ َﻮ ْﺍﻟ َﺤ ﱠ‬
‫ﺏ ﺃَﻟِ ٍﻴﻢ‬
ٍ ‫ﺍﻟ ﱠﺴ َﻤﺎ ِء ﺃَ ِﻭ ﺍ ْﺋﺘِﻨَﺎ ﺑِ َﻌ َﺬﺍ‬
8:32 As related by Anas that these words were uttered by Abû Jahl,
who was killed in the battle of Badr (cf. 8:19).

‫ﷲُ ﻟِﻴُ َﻌ ﱢﺬﺑَﻬُ ْﻢ َﻭﺃَﻧﺖَ ﻓِﻴ ِﻬ ْﻢ ۚ◌ َﻭ َﻣﺎ َﻛﺎﻥَ ﱠ‬

َ‫ﷲُ ُﻣ َﻌ ﱢﺬﺑَﻬُ ْﻢ َﻭﻫُ ْﻢ ﻳَ ْﺴﺘَ ْﻐﻔِﺮُﻭﻥ‬ ‫َﻭ َﻣﺎ َﻛﺎﻥَ ﱠ‬
8:33 The verse indicates that the punishment of the Makkans would
overtake them when the Holy Prophet (pbuh) was no more among
them, before his exodus to Madînah. Allâh does not destroy a
township if His Prophet or saint is living in it. The verse can also
mean that as long as Muhammads teachings are being followed in it,
Allâh will save the township from destruction.

◌ۗ ‫ﺎﻥ ﻳَﻮْ َﻡ ْﺍﻟﺘَﻘَﻰ ْﺍﻟ َﺠ ْﻤ َﻌﺎ ِﻥ‬

ِ َ‫َﻭ َﻣﺎ ﺃَﻧﺰَ ْﻟﻨَﺎ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪﻧَﺎ ﻳَﻮْ َﻡ ْﺍﻟﻔُﺮْ ﻗ‬
8:41 Furqân ‫ ْﺍﻟﻔُﺮْ ﻗَﺎ ِﻥ‬means discrimination, distinction, “criterion for
differentiating between right and wrong, or decision between the
forces of faith and disbelief (see also 2:53, 3:12; 8:29). The Day of
Discrimination ‫ ﻳَﻮْ َﻡ ْﺍﻟﻔُﺮْ ﻗَﺎ ِﻥ‬referred to here is the Day of Badr.

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ْ‫ﺇِ ْﺫ ﺃَﻧﺘُﻢ ﺑِ ْﺎﻟ ُﻌ ْﺪ َﻭ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭﻫُﻢ ﺑِ ْﺎﻟ ُﻌ ْﺪ َﻭ ِﺓ ْﺍﻟﻘُﺼْ َﻮ ٰﻯ َﻭﺍﻟ ﱠﺮ ْﻛﺐُ ﺃَ ْﺳﻔَ َﻞ ِﻣﻨ ُﻜ ْﻢ ۚ◌ َﻭﻟَﻮ‬
ً ‫ﷲُ ﺃَ ْﻣﺮًﺍ َﻛﺎﻥَ َﻣ ْﻔﻌ‬
َ‫ُﻮﻻ ﻟﱢﻴَ ْﻬﻠِﻚ‬ ‫ﻀ َﻲ ﱠ‬ ِ ‫ﺗ ََﻮﺍﻋَﺪﺗﱡ ْﻢ َﻻ ْﺧﺘَﻠَ ْﻔﺘُ ْﻢ ﻓِﻲ ْﺍﻟ ِﻤﻴ َﻌﺎ ِﺩ ۙ◌ َﻭﻟَ ٰـ ِﻜﻦ ﻟﱢﻴَ ْﻘ‬
◌ۗ ‫ﻲ ﻋَﻦ ﺑَﻴﱢﻨَ ٍﺔ‬ ‫َﻣ ْﻦ ﻫَﻠَﻚَ ﻋَﻦ ﺑَﻴﱢﻨَ ٍﺔ َﻭﻳَﺤْ ﻴَ ٰﻰ َﻣ ْﻦ َﺣ ﱠ‬
8:42 The verse gives a graphic picture of the position of the different
parties at Badr.

‫ﻴﻼ ۖ◌ َﻭﻟَﻮْ ﺃَ َﺭﺍ َﻛﻬُ ْﻢ َﻛﺜِﻴﺮًﺍ ﻟﱠﻔَ ِﺸ ْﻠﺘُ ْﻢ َﻭﻟَﺘَﻨَﺎﺯَ ْﻋﺘُ ْﻢ ﻓِﻲ‬ ‫ﺇِ ْﺫ ﻳ ُِﺮﻳ َﻜﻬُ ُﻢ ﱠ‬
ً ِ‫ﷲُ ﻓِﻲ َﻣﻨَﺎ ِﻣﻚَ ﻗَﻠ‬
◌ۗ ‫ﷲَ َﺳﻠ ﱠ َﻢ‬ ‫ْﺍﻷَ ْﻣ ِﺮ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﱠ‬
8:43 On his way to Badr the Holy Prophet (pbuh) saw in a dream that
the pagan Makkan army was less in number than was truly the case
(Jarîr, Kathîr, Râzî). The enemy, as a battle tactic, had kept one third
of their number hidden behind a hillock so that at the time of their
encounter, the Muslims perceived them as less than their real number.

‫ﺼ ﱡﺪﻭﻥَ ﻋَﻦ‬
ُ َ‫ﺎﺱ َﻭﻳ‬ ِ َ‫َﻭ َﻻ ﺗَ ُﻜﻮﻧُﻮﺍ َﻛﺎﻟﱠ ِﺬﻳﻦَ ﺧَ َﺮﺟُﻮﺍ ِﻣﻦ ِﺩﻳ‬
ِ ‫ﺎﺭ ِﻫﻢ ﺑَﻄَﺮًﺍ َﻭ ِﺭﺋَﺎ َء ﺍﻟﻨﱠ‬
◌ۚ ِ‫ﷲ‬‫ﻴﻞ ﱠ‬ ِ ِ‫َﺳﺒ‬
8:47 Here is a reference to the Makkan army that met its doom. These
words are a warning to the believers of all times never to go to war
boastfully and for the sake of vain glory.

◌ۚ ‫َﻭﺇِ ﱠﻣﺎ ﺗَﺨَ ﺎﻓَ ﱠﻦ ِﻣﻦ ﻗَﻮْ ٍﻡ ِﺧﻴَﺎﻧَﺔً ﻓَﺎﻧﺒِ ْﺬ ﺇِﻟَ ْﻴ ِﻬ ْﻢ َﻋﻠَ ٰﻰ َﺳ َﻮﺍ ٍء‬
8:58 “If you fear treachery” also means that such a fear must not be
based on mere surmise but on clear objective evidence (Jarîr,
Baghawî, Râzî). Ibn Jarîr explains: “Before making war, inform the
enemy that because of the clear evidence of their treachery the
Muslims have renounced the treaty, so that they may know why they
are at war. None of the parties should be under the false impression as
to why the Muslims have renounced the treaty” (Baghawi). Mere
suspicion cannot be made an excuse for rejecting the treaty.

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ِ ْ‫َﻣﺎ َﻛﺎﻥَ ﻟِﻨَﺒِ ﱟﻲ ﺃَﻥ ﻳَ ُﻜﻮﻥَ ﻟَﻪُ ﺃَ ْﺳ َﺮ ٰﻯ َﺣﺘﱠ ٰﻰ ﻳ ُْﺜ ِﺨﻦَ ﻓِﻲ ْﺍﻷَﺭ‬
‫ﺽ‬
8:67 Yuskhina َ‫ ﻳ ُْﺜ ِﺨﻦ‬is a great slaughter or a great wounding among
the enemy (Tâj). Sakhana َ‫ ﺳَﺨﻦ‬means it was thick, coarse and hard.
The verse lays down the general rule that captives should not be taken
unless there is a real defensive battle with bloodshed and the enemy is
overpowered. Taking captives or hostages without warfare is against
the will of Allâh. The greed of gain in the shape of captives or
hostages has no place in Islam. This verse also strikes out at slavery.
Starting war purely for territory, trade advantages, revenge, military
glory and supremacy, is condemned.

‫ﺏ ﱠ‬
◌ۗ ِ‫ﷲ‬ ِ ‫ْﺾ ﻓِﻲ ِﻛﺘَﺎ‬ ُ ‫َﻭﺃُﻭﻟُﻮ ْﺍﻷَﺭْ َﺣ ِﺎﻡ ﺑَ ْﻌ‬
ٍ ‫ﻀﻬُ ْﻢ ﺃَﻭْ ﻟَﻰٰ ﺑِﺒَﻌ‬
8:75 The last clause of the verse refers to genealogical family
relations as distinct from the spiritual brotherhood. The expression
ûlu-al-Arham ‫ َﻭﺃُﻭﻟُﻮ ْﺍﻷَﺭْ َﺣ ِﺎﻡ‬- “blood relation” is derived from the noun
rahm ‫ َﺭ َﺣ َﻢ‬, which means “womb”. The verse indicates that blood
relations are more deserving of ones help than those who have
accepted Islam and have migrated from their homes.

9. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬

The Repentance
(Revealed after Hijrah)
Another name of the chapter Al-Taubah ‫ ﺃﻟﺘﻮﺑﺔ‬is Al-Barâh ‫ﺃﻟﺒﺮﺍء‬,
meaning immunity or absolution. This chapter continues the
arguments found in the last chapter and is considered a part of it. For
this reason, it is the only chapter that does not begin with Bi Ismillâh
al-Rahmân, al-Rahîm (“With the name of Allâh the most Gracious,

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the Ever-Merciful”). Chronologically, this chapter and the previous

one are separated by an interval of seven years. This is the only
instance where a chapter of the Holy Qur’ân has been split into parts;
all the other chapters are self-contained. This part has been given its
own name because it deals mainly with absolution and repentance. It
also provides a declaration of immunity to those who fought against
Muslims, those who were guilty of treachery among the Jews and the
hypocrites, and those who repeatedly violated the treaties of peace.
This revelation was necessary because no nation can perpetuate a
treaty if the other party violates it. Islam specifies that a period of four
months should be allowed by way of notice after the denunciation of a
treaty, due protection should be accorded in the intervening period,
and that possibilities for repentance and reunion should remain open.
The chapter also contains a brief description of the expedition to
Tabûk, which took place in the late summer of 9 A.H. Tabûk is a
valley near the frontier of Arabia and Syria. In the time of Muhammad
(pbuh), Syria was a Byzantine territory and the Byzantines were at
war with Persians. They were making preparations to invade the
Arabian Peninsula. The Byzantine Emperor was near the frontier for
that purpose, so the Holy Prophet (pbuh) likewise approached the
border and marched his army to Tabûk. The Byzantine invasion did
not take place, though for a variety of different reasons. The reference
to Tabûk serves as a reminder for Muslims that after the conquest of
Makkah and much of Arabia, they could still not be certain that they
would be allowed to live in peace. They are warned that owing to the
intrigues by some Jewish and Christian tribes, hypocrites and secret
societies hostile towards Islam, new wars will be imposed on them in
the future.

‫ﺎﺱ ﻳَﻮْ َﻡ ْﺍﻟ َﺤﺞﱢ ْﺍﻷَ ْﻛﺒَ ِﺮ ﺃَ ﱠﻥ ﱠ‬

َ‫ﷲَ ﺑَ ِﺮﻱ ٌء ﱢﻣﻦ‬ ٌ ‫َﻭﺃَ َﺫ‬
‫ﺍﻥ ﱢﻣﻦَ ﱠ‬
ِ ‫ﷲِ َﻭ َﺭﺳُﻮﻟِ ِﻪ ﺇِﻟَﻰ ﺍﻟﻨﱠ‬
ُ‫ْﺍﻟ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦَ ۙ◌ َﻭ َﺭﺳُﻮﻟُﻪ‬

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9:3 Here the Greater Pilgrimage - ‫ ْﺍﻟ َﺤ ﱢﺞ ْﺍﻷَ ْﻛﺒَ ِﺮ‬refers to the pilgrimage in
the year 9 A.H. in which the Holy Prophet (pbuh) himself did not
participate. He entrusted Abû Bakr(rz) with the office of Amîr al-Hajj,
leader of the pilgrims. The designation of “Greater Pilgrimage” is
given to distinguish it from the minor pilgrimage that is ‘Umrah .

ُ ‫ﻓَﺈ ِ َﺫﺍ ﺍﻧ َﺴﻠَﺦَ ْﺍﻷَ ْﺷﻬُ ُﺮ ْﺍﻟ ُﺤ ُﺮ ُﻡ ﻓَﺎ ْﻗﺘُﻠُﻮﺍ ْﺍﻟ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦَ َﺣﻴ‬
‫ْﺚ َﻭ َﺟﺪﺗﱡ ُﻤﻮﻫُ ْﻢ َﻭ ُﺧ ُﺬﻭﻫُ ْﻢ‬
َ ْ‫ﺼﺮُﻭﻫُ ْﻢ َﻭﺍ ْﻗ ُﻌ ُﺪﻭﺍ ﻟَﻬُ ْﻢ ُﻛ ﱠﻞ َﻣﺮ‬
‫ﺻ ٍﺪ‬ ُ ْ‫َﻭﺍﺣ‬
9:5 Al-Ashhar al-Huram ‫ ْﺍﻷَ ْﺷﻬُ ُﺮ ﺍﻟْ ُﺤ ُﺮ ُﻡ‬do not signify the sacred months
of Shawwâl, Dhu al-Qadah, Dhu al-Hijjah and Rajab (see 2:194,217),
but refer to the four months mentioned in verse two above. These four
months were intended as an interval during which the pagans Arabs
could travel freely through land and see for themselves where the new
religion had reached. In this way, they would become convinced that
the great prophecy about Islams triumph is being proven true. Four
months were sufficient to travel all over the Arabian lands using the
standard modes of transportation of that time.

‫ﷲِ َﻭ ِﻋﻨ َﺪ َﺭﺳُﻮﻟِ ِﻪ ﺇِ ﱠﻻ ﺍﻟﱠ ِﺬﻳﻦَ ﻋَﺎﻫَﺪﺗﱡ ْﻢ ِﻋﻨ َﺪ‬ ‫ﻮﻥ ﻟِ ْﻠ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦَ َﻋ ْﻬ ٌﺪ ِﻋﻨ َﺪ ﱠ‬
ُ ‫َﻛ ْﻴﻒَ ﻳَ ُﻜ‬
‫ْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ‬
ِ ‫ْﺍﻟ َﻤﺴ‬
9:7 The treaty (‫ ) َﻋ ْﻬ ٌﺪ‬mentioned in this verse codified the truce between
the Muslims and the pagans of Makkah, which was concluded for a
term of ten years in 6 A.H. at a place called Hudaibîyyah near
Makkah.

‫ﷲِ َﺷﺎ ِﻫ ِﺪﻳﻦَ َﻋﻠَ ٰﻰ ﺃَﻧﻔُ ِﺴ ِﻬﻢ ﺑِ ْﺎﻟ ُﻜ ْﻔ ِﺮ‬ ِ ‫َﻣﺎ َﻛﺎﻥَ ﻟِ ْﻠ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦَ ﺃَﻥ ﻳَ ْﻌ ُﻤﺮُﻭﺍ َﻣ َﺴ‬
‫ﺎﺟ َﺪ ﱠ‬
9:17 “It is not for the polytheists to keep the mosques of Allâh in a
good and flourishing state” was the reason why Allâh gave control of
Kaaba to Muslims. It would be wrong to conclude from this and the
following verse that the non-Muslims are not allowed to enter
mosques. In 9 A. H. after the revelation of this verse, the Holy Prophet

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(pbuh) himself lodged a deputation of the pagan tribe Banû Thaqîf in

his mosque and allowed a Christian delegation from Najrân to offer
their prayers in the mosque (Râzî).

‫ﻴﺮﺗُ ُﻜ ْﻢ َﻭﺃَ ْﻣ َﻮﺍ ٌﻝ‬ َ ‫ﻗُﻞْ ﺇِﻥ َﻛﺎﻥَ ﺁﺑَﺎ ُﺅ ُﻛ ْﻢ َﻭﺃَ ْﺑﻨَﺎ ُﺅ ُﻛ ْﻢ َﻭﺇِ ْﺧ َﻮﺍﻧُ ُﻜ ْﻢ َﻭﺃَ ْﺯ َﻭﺍ ُﺟ ُﻜ ْﻢ َﻭ َﻋ ِﺸ‬
‫ﺿﻮْ ﻧَﻬَﺎ ﺃَ َﺣﺐﱠ ﺇِﻟَ ْﻴ ُﻜﻢ ﱢﻣﻦَ ﱠ‬
ِ‫ﷲ‬ َ ْ‫ﺎﺭﺓٌ ﺗ َْﺨ َﺸﻮْ ﻥَ َﻛ َﺴﺎ َﺩﻫَﺎ َﻭ َﻣ َﺴﺎ ِﻛ ُﻦ ﺗَﺮ‬ َ ‫ﺍ ْﻗﺘ ََﺮ ْﻓﺘُ ُﻤﻮﻫَﺎ َﻭﺗِ َﺠ‬
‫َﻭ َﺭﺳُﻮﻟِ ِﻪ َﻭ ِﺟﻬَﺎ ٍﺩ ﻓِﻲ َﺳﺒِﻴﻠِ ِﻪ ﻓَﺘ ََﺮﺑﱠﺼُﻮﺍ َﺣﺘﱠ ٰﻰ ﻳَﺄْﺗِ َﻲ ﱠ‬
‫ﷲُ ﺑِﺄ َ ْﻣ ِﺮ ۗ ِﻩ‬
9:24 Eight items are mentioned here that cover the major aspects of
civilized life. A human beings heart cleaves to his parents, children,
brothers and sisters, husbands or wives, his other kith and kin, wealth
and prosperity, commerce or means of profit and gain, and houses of
dignity and comfort. If any of these become a hindrance to operate in
the cause of Allâh, they should be abandoned.

‫ﻴﺮ ٍﺓ ۙ◌ َﻭﻳَﻮْ َﻡ ُﺣﻨَ ْﻴ ٍﻦ ۙ◌ ﺇِ ْﺫ ﺃَ ْﻋ َﺠﺒَ ْﺘ ُﻜ ْﻢ َﻛ ْﺜ َﺮﺗُ ُﻜ ْﻢ ﻓَﻠَ ْﻢ‬

َ ِ‫ﺍﻁﻦَ َﻛﺜ‬
ِ ‫ﷲُ ﻓِﻲ َﻣ َﻮ‬ ‫َﺼ َﺮ ُﻛ ُﻢ ﱠ‬
َ ‫ﻟَﻘَ ْﺪ ﻧ‬
‫ﱠ‬
َ‫ﺖ ﺛ ﱠﻢ َﻭﻟ ْﻴﺘُﻢ ﱡﻣ ْﺪﺑِ ِﺮﻳﻦ‬ ُ َ
ْ َ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْﺍﻷﺭْ ﺽُ ﺑِ َﻤﺎ َﺭ ُﺣﺒ‬ ْ َ‫ﺿﺎﻗ‬
َ ‫ﺗُ ْﻐ ِﻦ ﻋَﻨ ُﻜ ْﻢ َﺷ ْﻴﺌًﺎ َﻭ‬
9:25 Hunain ‫ ُﺣﻨَ ْﻴ ٍﻦ‬is a valley on the road between Taif and Makkah,
about fourteen miles to the southeast of Makkah. This valley was the
scene of a battle between the Muslims and the pagans led by the
Hazwîn and the Thaqîf tribes in 8 A.H. A number of newly converted
believers from Makkah, most of whom were still inexperienced in
fight, took part on the side of the Muslims. A large force of 2,000
marched towards Hunain (Zurqanî, 3:6). “When your multitude made
you feel proud” - ‫ ﺇِ ْﺫ ﺃَ ْﻋ َﺠﺒَ ْﺘ ُﻜ ْﻢ َﻛ ْﺜ َﺮﺗُ ُﻜﻢ‬refer to this sizable force of Muslims.
Contrary to the practice of the Holy Prophet (pbuh), the new converts
hastened to attack the enemy. However, the enemy archers were
highly skilled, and had occupied strategic positions in the mountain
passes. The advancing Muslim party was quickly repulsed, and had to
retreat from the battlefield in confusion. This caused disorder in the
main Muslim force following them, which was passing through a
narrow gorge. “and the land with all its spaciousness became

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straitened for you” ‫ﺖ‬ ْ َ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْﺍﻷَﺭْ ﺽُ ﺑِ َﻤﺎ َﺭ ُﺣﺒ‬

ْ َ‫ﺿﺎﻗ‬
َ ‫ َﻭ‬refer to this situation of
the Muslim forces. Finally, the Holy Prophet (pbuh) himself rallied
his forces and managed to turn the course of the battle, resulting in a
victory. In fact, the help that came for the retreating Muslim forces
was from Allâh (ُ‫ﷲ‬ ‫ﺼ َﺮ ُﻛ ُﻢ ﱠ‬
َ َ‫)ﻟَﻘَ ْﺪ ﻧ‬

ُ‫ﷲ‬‫ﺎ¶ِ َﻭ َﻻ ﺑِ ْﺎﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ َﻭ َﻻ ﻳ َُﺤﺮﱢ ُﻣﻮﻥَ َﻣﺎ َﺣ ﱠﺮ َﻡ ﱠ‬‫ﻗَﺎﺗِﻠُﻮﺍ ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ﱠ‬
َ َ‫ﻖ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ‬
َ‫ﺎﺏ َﺣﺘ ﱠ ٰﻰ ﻳُ ْﻌﻄُﻮﺍ ْﺍﻟ ِﺠ ْﺰﻳَﺔ‬ ‫َﻭ َﺭﺳُﻮﻟُﻪُ َﻭ َﻻ ﻳَ ِﺪﻳﻨُﻮﻥَ ِﺩﻳﻦَ ْﺍﻟ َﺤ ﱢ‬
َ ‫ﻋَﻦ ﻳَ ٍﺪ َﻭﻫُ ْﻢ‬
َ‫ﺻﺎ ِﻏﺮُﻭﻥ‬
9:29 The injunction to fight is relevant only in the event of aggression
committed against Muslims (2:190-191), and in the presence of a real
threat to the security of women, children and the elderly (4:75). Allâh
and His messenger declare that unprovoked war is unlawful (22:39-
41). In an Islamic state, every able-bodied Muslim should participate,
in case of external or internal threat, in the defence of the society, and
to pay Zakât, which is essentially a social security tax. The non-
Muslim citizens of Muslim states are not expected to fight for the
ْ
Muslims. Instead, they must pay a special tax, called al-Jizyah َ‫ﺍﻟ ِﺠ ْﺰﻳَﺔ‬.
This tax is in lieu of both Zakât and military service, and in
compensation for the Muslim forces providing them protection against
outside enemies. The word jizyah ÒÍlU is derived from the verb jaza
‫ َﺟ َﺰ‬meaning “a compensation in lieu of something else” (Tâj).
Nevertheless, if non-Muslims prefer to pay Zakât and render military
service, no such special tax will be levied on them. No fixed rate has
been set either by the Holy Prophet (pbuh) or the Holy Qur’ân for this
tax. Most sources agree that it is to be considerably lower than the
Zakât, for which Muslims are liable. Non-Muslim women, old men,
the sick or crippled, priests, and monks are exempted from the
payment of jizyah. ‘An-yadin ‫ ﻋَﻦ ﻳ ٍﺪ‬means that payment is required
only if they can afford it, or pay it with a willing hand and without
reluctance.

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َ‫ﷲِ ۖ◌ َ ٰﺫﻟِﻚ‬ ‫ﺎﺭﻯ ْﺍﻟ َﻤ ِﺴﻴ ُﺢ ﺍﺑ ُْﻦ ﱠ‬َ ‫ﺼ‬ َ ‫ﺖ ﺍﻟﻨﱠ‬ ِ َ‫ﷲِ َﻭﻗَﺎﻟ‬‫ﺖ ْﺍﻟﻴَﻬُﻮ ُﺩ ﻋُﺰَ ْﻳ ٌﺮ ﺍﺑ ُْﻦ ﱠ‬ِ َ‫َﻭﻗَﺎﻟ‬
‫ﷲُ ۚ◌ ﺃَﻧﱠ ٰﻰ‬ َ ‫ﻗَﻮْ ﻟُﻬُﻢ ﺑِﺄ َ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ ۖ◌ ﻳ‬
‫ُﻀﺎ ِﻫﺌُﻮﻥَ ﻗَﻮْ َﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ِﻣﻦ ﻗَ ْﺒ ُﻞ ۚ◌ ﻗَﺎﺗَﻠَﻬُ ُﻢ ﱠ‬
َ‫ﻳ ُْﺆﻓَ ُﻜﻮﻥ‬
9:30 Uzair (or Ezra) lived in the fifth century B.C. He occupies a
unique position in the esteem of the Jews, and is highly praised by
them. It was he who restored and codified the Torah after it had been
lost during the Babylonian exile. His verdicts on the Law of Moses
have come to be regarded by the Talmudists as practically equivalent
to the Law itself. In Qur’ânic ideology such elevation of a human
being to the status of a quasi-Divine lawgiver amounts to “shirk”.
Nevertheless, the Jews of Madînah and Jewish sects in Hadzera-
mount believed him to be the son of God (Qastalânî in Kitâb al-
Nikah); nor did the Jews of the time of the Holy Prophet (pbuh) deny
this claim when the Qur’ân confronted them with the charge. The
word “son” was used for Ezra in its literal meaning.
It is also related here that the doctrine Jesus divine parentage was
borrowed from earlier pagan beliefs. Christians themselves know that
Christian festivals such as that of Christmas have their roots in pagan
customs from Europe. The reason for this belief is explained in the
next verse.

َ ‫ﷲِ َﻭ ْﺍﻟ َﻤ ِﺴ‬

‫ﻴﺢ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ‬ ِ ‫ﺍﺗﱠﺨَ ُﺬﻭﺍ ﺃَﺣْ ﺒَﺎ َﺭﻫُ ْﻢ َﻭ ُﺭ ْﻫﺒَﺎﻧَﻬُ ْﻢ ﺃَﺭْ ﺑَﺎﺑًﺎ ﱢﻣﻦ ُﺩ‬
‫ﻭﻥ ﱠ‬
9:31The reason for taking Ezra and Jesus to be the sons of God is
because “they have taken their learned men and their monks for lords
apart from Allâh.” Ahbâr ‫ ﺃﺣﺒﺎﺭ‬refer to the learned among the Jews.
Ruhbân ‫ ﺭﻫﺒﺎﻥ‬are the Christian monks. The verse does not mean that
they took them to be gods. Instead, the suggestion is that the simple-
minded among the Jews and Christians follow their ahbâr and ruhbân
‫ ﺭﻫﺒﺎﻥ‬blindly. They made lawful what was declared lawful by them
and unlawful what was declared unlawful by them. Their followers
obey them and believe what they are told to believe. It is related that

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when this verse was revealed, Âdi bin Hâtim, a Christian, who later
converted to Islam, said to the Holy Prophet (pbuh) that the Christians
did not worship their learned men and monks as this verse asserted.
The Holy Prophet (pbuh) replied, Was it not that you considered
lawful what they declared to be lawful? Âdis reply was in the
affirmative” (Tirmidhî 44/9). In other words, they are treated like
lords and gods, as their personal opinions and rulings are heeded as if
they were Divine Law.

َ‫ﻮﺭﻩُ َﻭﻟَﻮْ َﻛ ِﺮﻩ‬ ‫ﷲِ ﺑِﺄ َ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ َﻭﻳَﺄْﺑَﻰ ﱠ‬

َ ُ‫ﷲُ ﺇِ ﱠﻻ ﺃَﻥ ﻳُﺘِ ﱠﻢ ﻧ‬ ‫ﻮﺭ ﱠ‬ ْ ‫ﻳ ُِﺮﻳ ُﺪﻭﻥَ ﺃَﻥ ﻳ‬
َ ُ‫ُﻄﻔِﺌُﻮﺍ ﻧ‬
َ‫ْﺍﻟ َﻜﺎﻓِﺮُﻭﻥ‬
9:32 The statement “They seek to put out the light of Allâh with the
breath of their mouth” illustrates the efforts of non-believers to attack
Islam through missionaries and propaganda.

ْ‫ﱢﻳﻦ ُﻛﻠﱢ ِﻪ َﻭﻟَﻮ‬ ْ ‫ﻖ ﻟِﻴ‬

ِ ‫ُﻈ ِﻬ َﺮﻩُ َﻋﻠَﻰ ﺍﻟﺪ‬ ‫ﻳﻦ ْﺍﻟ َﺤ ﱢ‬
ِ ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺃَﺭْ َﺳ َﻞ َﺭﺳُﻮﻟَﻪُ ﺑِ ْﺎﻟﻬُﺪ َٰﻯ َﻭ ِﺩ‬
َ‫َﻛ ِﺮﻩَ ْﺍﻟ ُﻤ ْﺸ ِﺮ ُﻛﻮﻥ‬
9:33 This verse is repeated three times in the Holy Qur’ân in almost
the exact same wording. The other occurrences are in 48:28 and 61:9.
Here it is mentioned in connection with Judaism and Christianity, in
48:28 it is mentioned in the context of the Arab opposition to
Muslims, and in 61:9 in connection with all the religions of the world
who are opposing the religion of Allâh. Therefore, it has to be
translated accordingly to make the context understand. The message
of the verse is that all Prophets preached the same religion, even
though their teachings were corrupted by later generations. Even
Islam will at risk of this process of gradual corruption.
However, it is Divine Will to perfect His Light brought by the
Prophets. The Holy Prophet is the last and the seal of all Prophets and
no new prophet shall come. This is because with him, Allâh has
perfected His religion. This perfection shall now be protected through

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the work of Reformers; Mujaddadîn and Mehdi, Saints and Auliyâ;

those endowed with special Divine favours and blessed with Divine
knowledge. They will carry the original Light. Although the
opponents and enemies of Allâh will repeatedly try to blow out the
Light with the breath of their mouths, indicating the use of misleading
information and propaganda, their fruitless efforts will be “hard for
them to bear”.

‫ﺇِﻧﱠ َﻤﺎ ﺍﻟﻨﱠ ِﺴﻲ ُء ِﺯﻳَﺎ َﺩﺓٌ ﻓِﻲ ْﺍﻟ ُﻜ ْﻔ ِﺮ‬

9:37Al-Nasi ‫ ﺍﻟﻨﱠ ِﺴﻲ ُء‬means the postponement of a sacred month to
some other month. This postponement relates to the four months
during which, according to Arab custom, no warfare was practiced.
These four months are Muharram, Rajab, Dhul Qadah, and Dhul
Hijjah. Their postponement was accomplished by declaring other
months as “sacred” and the above-mentioned “sacred months” as
ordinary. The postponement defied the objective of these months,
which was to guarantee security and peace for a fixed period. Three of
these months are consecutive, and the fourth month, Rajab, is
separated from them. This ensured a pause in hostilities at least twice
a year – an important factor in maximizing the chance of ending a
given state of war and succeeding with peace negotiations. In modern
terminology, one may call it a period of enforced ceasefire.

‫ﷲِ ﺍﺛﱠﺎﻗَ ْﻠﺘُ ْﻢ ﺇِﻟَﻰ‬

‫ﻴﻞ ﱠ‬ َ ِ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻣﺎ ﻟَ ُﻜ ْﻢ ﺇِ َﺫﺍ ﻗ‬
ِ ِ‫ﻴﻞ ﻟَ ُﻜ ُﻢ ﺍﻧﻔِﺮُﻭﺍ ﻓِﻲ َﺳﺒ‬
ِ ْ‫ْﺍﻷَﺭ‬
‫ﺽ‬
9:38 This verse, as well as the following verses, allude to the
expedition to Tabûk, a town situated about half way between Madînah
and Damascus. The expedition took place against the background of
the opposition of the Christian Empire of Byzantium to the Muslims
leading up to the conquest of Makkah. The Holy Prophet (pbuh) had
sent a peaceful delegation of Muslims to Heracles. Ka‘b bin-‘Umair,
the leader of the mission, was killed at a place called Dhât al-Alha.
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 9. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬

Shurahbil, the Governor of Basra, killed Hârith bin Umair, the Muslim
ambassador to Basra. In addition to these events, the Holy Prophet
(pbuh) received news that the Emperor of Byzantium was preparing
an attack of the Muslim lands in the north with the help of the
Governor of Basra. In the 8th year of Hijrah, the Holy Prophet (pbuh)
sent a Muslim army of 3000 towards Syria to fight the considerably
larger army of Shurahbil and the Byzantines. It is said that the
Emperor of Byzantine himself was observing the fight from a place
called Hems, having already summoned additional troops under the
command of his brother Theodor to assist Shurahbil. Nonetheless, the
Muslim forces succeeded in defeating the opposing forces of
Shurahbil at Mu‘ta. In retaliation, the Shurahbil allied with the
Ghassâns and other tribes of Arabia and began to draw up forces
under the command of the Byzantine Emperor.
The situation represented an existential threat to the Islamic
community. The Holy Prophet (pbuh) prepared, tackling the difficult
task of raising an army sufficient to meet the strong, well-disciplined
forces of the Eastern Roman Empire. The Muslim forces undertook a
long and arduous journey from Madînah, through deserts, to the
confines of Syria in intense heat. Drought and scarcity beleaguered
them along the way. In the face of these difficulties, the weak of faith
and the hypocrites in Madînah lost heart and displayed extreme
reluctance to join the Muslim forces. Finally, about 30,000 followers
of the Holy Prophet (pbuh) left Madînah for Syria to engage the
Byzantines. By the time the Holy Prophet (pbuh) reached Tabûk, the
emperor had decided to withdraw his forces from the frontiers of
Arabia. The Holy Prophet (pbuh) was able to return with his army to
Madînah without having engaged in a battle. This voluntary
withdrawal is yet another example that shows that the Muslim forces
were fighting out of defense only. Had it been an act of deliberate
aggression, they could have advanced further and confronted the
Byzantines after they had undertaken such a long and otherwise
purposeless journey through the desert. It also shows that they were
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not out to plunder or capture Christian property and slaves in Syria,

otherwise they would not have let go the opportunity to raid the
undefended borderlands. Instead, after incurring heavy expenses in
preparing for war, and suffering the hardships of a desert campaign,
the Holy Prophet (pbuh) with his men returned without a fight. These
are the actions of a spiritual man and not of a worldly conqueror in
pursuit of fame and booty. The Tabûk expedition is also appropriately
known as Ghazwah al-‘Usra - “the expedition of distress” (cf. 9:117).

‫ﷲُ ﺇِ ْﺫ ﺃَ ْﺧ َﺮ َﺟﻪُ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺛَﺎﻧِ َﻲ ْﺍﺛﻨَﻴ ِْﻦ ﺇِ ْﺫ ﻫُ َﻤﺎ ﻓِﻲ‬
‫َﺼ َﺮﻩُ ﱠ‬ ُ ‫ﺇِ ﱠﻻ ﺗَﻨ‬
َ ‫ﺼﺮُﻭﻩُ ﻓَﻘَ ْﺪ ﻧ‬
ۖ‫ﷲَ َﻣ َﻌﻨَﺎ‬ َ ِ‫َﺎﺭ ﺇِ ْﺫ ﻳَﻘُﻮ ُﻝ ﻟ‬
‫ﺎﺣﺒِ ِﻪ َﻻ ﺗَﺤْ ﺰَ ْﻥ ﺇِ ﱠﻥ ﱠ‬
ِ ‫ﺼ‬ ِ ‫ْﺍﻟﻐ‬
9:40 The verse refers to the Holy Prophets (pbuh) forced migration
from Makkah to Madînah. Abû Bakr’s devotion to the Holy Prophet
(pbuh) was so great that the Holy Prophet (pbuh) chose him to be his
sole companion or, in Arabic phraseology, he (- the Holy Prophet)
was the “second of the two”. The Holy Prophet (pbuh) has been
referred to as “the second” because in the Arabic idiom the more
important member of the group is enumerated last. For instance, see
5:73, where Allâh (The Father) is referred to as being “the third” of
the trinity according to the Christian doctrine.
The Holy Prophet (pbuh) and Abû Bakr(rz) took refuge for three days
and three nights in a cave called Thaur, difficult to access and hidden
on a mountaintop three miles from Makkah. Tracing their steps, the
enemy reached the place where they were hiding. “We are but two”,
said Abû Bakr(rz). “No,” was the reply, “for Allâh is with us”. Abû
Bakr was not so much worried about himself than for the Holy
Prophet (pbuh): “If I die, it is only the question of a single life but,
Allâh forbid, if you die, O Prophet of Allâh, it will be the death of
Islam and of the entire Muslim community” (Zurqânî). However, faith
gave his mind peace and Allâh gave them safety. They reached
Madînah and a new chapter opened for Islam. This story has a parallel
in the book of Exodus, when Israelites addressed Moses in anxiety,

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 9. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬

saying, “We are surely overtaken”. His reply was, “Nay speaks not
thus, for my Lord is with me. He will direct me aright” (Exod. 13-14).
The verse also exhibits parallels with Jonah’s experience in the whale,
and to Jesus in the tomb: they had also remained confined for three
days. The verse also speaks volumes about Abû Bakr’s(rz) spiritual
greatness. The pronoun us signifies that Allâh was not only with the
Holy Prophet (pbuh), but with Abû Bakr(rz) as well. It was Abû Bakr(rz)
whom Allâh specifically chose to be the sole companion of His
beloved servant in that most critical hour of his life. The “sole
companion” became one of Abû Bakr’s(rz) most honoured titles.

َ‫ﺻ َﺪﻗُﻮﺍ َﻭﺗَ ْﻌﻠَ َﻢ ْﺍﻟ َﻜﺎ ِﺫﺑِﻴﻦ‬

َ َ‫ﷲُ ﻋَﻨﻚَ ﻟِ َﻢ ﺃَ ِﺫﻧﺖَ ﻟَﻬُ ْﻢ َﺣﺘ ﱠ ٰﻰ ﻳَﺘَﺒَﻴ ﱠﻦَ ﻟَﻚَ ﺍﻟﱠ ِﺬﻳﻦ‬
‫َﻋﻔَﺎ ﱠ‬
9:43 ‘Afâ Allâh ‘an-ka ‫ﻚ‬ ‫ َﻋﻔَﺎ ﱠ‬means Allâh (will) set your affairs
َ ‫ﷲُ ﻋَﻨ‬
aright. This is an Arabic idiom which is normally used, although not
exclusively, for a person who has committed sins or made mistakes.
But it can also be used for a person who has committed no sin or
error, and even for someone who is incapable of committing a sin. It is
sometimes used to express love. For instance, an Arab may say this to
a person whom he holds in high esteem, meaning, “May Allâh set
your affairs aright and bring honour and glory to you”. It is said that
two hypocrites from Madînah came to the Holy Prophet (pbuh) with
excuses why they were unable to join the expedition of Tabûk. The
Holy Prophet (pbuh) said to them, ‘afâ Allâh ‘an-ka (‫ﻚ‬ ‫ ) َﻋﻔَﺎ ﱠ‬to
َ ‫ﷲُ ﻋَﻨ‬
express his love and kindness even under these circumstances.

ْ َ‫ﺎ¶ِ َﻭ ْﺍﻟﻴَﻮْ ِﻡ ْﺍﻵ ِﺧ ِﺮ َﻭﺍﺭْ ﺗَﺎﺑ‬

‫ﺖ ﻗُﻠُﻮﺑُﻬُ ْﻢ ﻓَﻬُ ْﻢ ﻓِﻲ‬ ‫ﺇِﻧﱠ َﻤﺎ ﻳَ ْﺴﺘَﺄْ ِﺫﻧُﻚَ ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ﱠ‬
َ‫َﺭ ْﻳﺒِ ِﻬ ْﻢ ﻳَﺘ ََﺮ ﱠﺩ ُﺩﻭﻥ‬
9:45 The meaning of “those who believe in Allâh and the Last Day do
not beg leave of you” depends upon the context. Contrary to this we
read in 24:62, “Surely it is those who ask your permission who believe
in Allâh and His Messenger.” In the first instance, the hypocrites are

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afraid for themselves and their possessions asking to abandon the

Messenger, in the second instance the believers stand firmly by the
Holy Prophet (pbuh) until he gives them permission to leave when the
task is completed.

ِ َ‫ﻗُﻞْ ﺃَﻧﻔِﻘُﻮﺍ ﻁَﻮْ ﻋًﺎ ﺃَﻭْ ﻛَﺮْ ﻫًﺎ ﻟﱠﻦ ﻳُﺘَﻘَﺒ َﱠﻞ ِﻣﻨ ُﻜ ْﻢ ۖ◌ ﺇِﻧﱠ ُﻜ ْﻢ ُﻛﻨﺘُ ْﻢ ﻗَﻮْ ًﻣﺎ ﻓ‬
َ‫ﺎﺳﻘِﻴﻦ‬
9:53 Charity is for the sake of taqwâ (– piety) and imân (– faith; cf.
2:2). There should not be any sense of compulsion behind it. The
verse that follows explains further reasons for non-acceptance of
charity in the cause of Allâh.

ً ‫ﺕ ﺃَﻭْ ُﻣ ﱠﺪ‬
َ‫ﺧَﻼ ﻟﱠ َﻮﻟﱠﻮْ ﺍ ﺇِﻟَ ْﻴ ِﻪ َﻭﻫُ ْﻢ ﻳَﺠْ َﻤﺤُﻮﻥ‬ َ ‫ﻟَﻮْ ﻳَ ِﺠ ُﺪﻭﻥَ َﻣ ْﻠ َﺠﺄ ً ﺃَﻭْ َﻣﻐ‬
ٍ ‫َﺎﺭﺍ‬
9:57 The verse indicates that the innermost cause of all hypocrisy is
fear: fear of moral commitments and fear of an open breach with one’s
social environment.

‫ﻴﻦ َﻭ ْﺍﻟ َﻌﺎ ِﻣﻠِﻴﻦَ َﻋﻠَ ْﻴﻬَﺎ َﻭ ْﺍﻟ ُﻤﺆَ ﻟﱠﻔَ ِﺔ ﻗُﻠُﻮﺑُﻬُ ْﻢ َﻭﻓِﻲ‬
ِ ‫ﺎﺕ ﻟِ ْﻠﻔُﻘَ َﺮﺍ ِء َﻭ ْﺍﻟ َﻤ َﺴﺎ ِﻛ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺍﻟ ﱠ‬
ُ َ‫ﺼ َﺪﻗ‬
‫ﻳﻀﺔً ﱢﻣﻦَ ﷲِﱠ‬ َ ‫ﻴﻞ ﷲِ َﻭﺍﺑ ِْﻦ ﺍﻟ ﱠﺴﺒِﻴ ِﻞ ۖ◌ ﻓَ ِﺮ‬ ‫ﱠ‬ ِ ِ‫َﺎﺭ ِﻣﻴﻦَ َﻭﻓِﻲ َﺳﺒ‬ ِ ‫ﺏ َﻭﺍﻟﻐ‬ْ ِ ‫ﺍﻟﺮﱢ ﻗَﺎ‬
9:60 The verse specifies the purposes and persons on which Zakât
funds are to be spent. Eight categories are mentioned, and their
sequence of appearance reflects their priority. The first category is that
of the poor or those oppressed by poverty, disease or old age - Fuqarâ
‫ﻓُﻘَ َﺮﺍ ِء‬. The second category is those of Masâkîn ‫ﻴﻦ‬ ِ ‫ ْﺍﻟ َﻤ َﺴﺎ ِﻛ‬who are in
need of help; they have learnt a profession but are unable to put their
professional talents to use due to lack of funds. Examples are
craftsmen or businessmen without sufficient means to start a business.
‘Âmilîn َ‫ ْﺍﻟ َﻌﺎ ِﻣﻠِﻴﻦ‬are the employees of the government whose duty is to
organize the collecting of the Zakât, its management and
administration. Mu’allafah al-Qulûb ( ُ‫ ) ْﺍﻟ ُﻤ َﺆﻟﱠﻔَ ِﺔ ﻗُﻠُﻮﺏ‬are the people
whose hearts are inclined towards the truth, but who cannot express
their belief openly because of the material or social disadvantages they

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may suffer. These also include new converts to Islam who are in need
of funds because of social disruption because of their acceptance of
Islam. A further example is that of qualified people who want to travel
from place to place in order to spread the message of Islam, but who
cannot do so because they lack funds. fî al-Riqâb ‫ﺏ‬ ِ ‫ ﻓِﻲ ﺍﻟ ﱢﺮﻗَﺎ‬are the
prisoners and slaves. The Zakât money should be used for the freeing
of the prisoners of war and of slaves. Al-Ghârimîn َ‫َﺎﺭ ِﻣﻴﻦ‬ ِ ‫ ْﺍﻟﻐ‬are those
who are unable to pay their debts or those who have suffered
extraordinary losses in business. Squanderers of wealth are not
included in the category. fî Sabîl Allâh ِ‫ﷲ‬ ‫ ﻓِﻲ َﺳﺒِﻴ ِﻞ ﱠ‬literally means “in
the way of Allâh”. The expression is used for fighters and soldiers and
their families, and those who are engaged in the dissemination of
teachings of Islam. Ibn Sabîl ‫ ﺍ ْﺑ ِﻦ ﺍﻟ ﱠﺴﺒِﻴ ِﻞ‬are those stranded while on a
journey for lack of funds and other reasons. They include those who
travel in search of knowledge or for promoting social relations.
The Zakât funds are not only for Muslims, but are for all members of
the community or society, irrespective of their religion or nation.
Nothing in Islam prevents the use of Zakât funds to build hospitals,
schools or other institutions from which the whole community may
benefit. It should be noted that the family and the tribe of the Holy
Prophet (pbuh) are excluded from the benefits of Zakât. It is said that
Imâm Hussein, the grandson of the Holy Prophet (pbuh), while still a
child, took one date presented as Zakât. The Holy Prophet (pbuh)
noticed this and immediately took the date out of the mouth of his
grandchild.

‫ﷲِ ﺃَ ْﻛﺒَ ُﺮ‬

‫ﺍﻥ ﱢﻣﻦَ ﱠ‬
ٌ ‫َﻭ ِﺭﺿْ َﻮ‬
9:72 If Allâh is well pleased with His servant, this is the greatest
blessing and the greatest protection. To reach and achieve His good
pleasure is the goal, which Allâh wants us to endeavor to accomplish
(cf. 89:27-30; 9:100).

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ْ ُ‫ﺎﺭ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦَ َﻭﺍ ْﻏﻠ‬

‫ﻆ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬ َ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ َﺟﺎ ِﻫ ِﺪ ْﺍﻟ ُﻜﻔﱠ‬
9:73 The verses 45-59 and 61-69 give an account of hypocrites. The
present verse says, “O Prophet! Strive hard against the disbelievers
and the hypocrites”. It is a historical fact that the Holy Prophet (pbuh)
never physically fought against the hypocrites of Madînah. This
indicates that jihâd does not mean to fight against people physically;
otherwise, the Holy Prophet (pbuh) would have done so against the
hypocrites. The verse clearly gives different meaning than usually
understood, to the word jihâd. Jahada ‫ – ﺟﻬﺪ‬the root word, signifies
the using of ones utmost power in contending with an object of
disapprobation (Tâj). As this verse indicates, there is nothing in the
word jâhida ‫ َﺟﺎ ِﻫ ِﺪ‬to indicate that its outcomes must be achieved by
force (Râzî). An exception was the case of hypocrites collaborating
and physically fighting with the enemies of Islam at the time of the
Battle of the Confederates in Madînah (cf. 33:61).

‫ﺎ¶ِ َﻣﺎ ﻗَﺎﻟُﻮﺍ َﻭﻟَﻘَ ْﺪ ﻗَﺎﻟُﻮﺍ َﻛﻠِ َﻤﺔَ ْﺍﻟ ُﻜ ْﻔ ِﺮ َﻭ َﻛﻔَﺮُﻭﺍ ﺑَ ْﻌ َﺪ ﺇِﺳ َْﻼ ِﻣ ِﻬ ْﻢ َﻭﻫَ ﱡﻤﻮﺍ ﺑِ َﻤﺎ‬ ‫ﻳَﺤْ ﻠِﻔُﻮﻥَ ﺑِ ﱠ‬
‫ﷲُ َﻭ َﺭﺳُﻮﻟُﻪُ ِﻣﻦ ﻓَﻀْ ﻠِ ِﻪ ۚ◌ ﻓَﺈِﻥ ﻳَﺘُﻮﺑُﻮﺍ‬ ‫ﻟَ ْﻢ ﻳَﻨَﺎﻟُﻮﺍ ۚ◌ َﻭ َﻣﺎ ﻧَﻘَ ُﻤﻮﺍ ﺇِ ﱠﻻ ﺃَ ْﻥ ﺃَ ْﻏﻨَﺎﻫُ ُﻢ ﱠ‬
◌ۚ ‫ﷲُ َﻋ َﺬﺍﺑًﺎ ﺃَﻟِﻴ ًﻤﺎ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭ ْﺍﻵ ِﺧ َﺮ ِﺓ‬ ‫ﻚ ﺧَ ْﻴﺮًﺍ ﻟﱠﻬُ ْﻢ ۖ◌ َﻭﺇِﻥ ﻳَﺘ ََﻮﻟﱠﻮْ ﺍ ﻳُ َﻌ ﱢﺬ ْﺑﻬُ ُﻢ ﱠ‬
ُ َ‫ﻳ‬
‫ﻴﺮ‬ ِ ‫ﺽ ِﻣﻦ َﻭﻟِ ﱟﻲ َﻭ َﻻ ﻧ‬
ٍ ‫َﺼ‬ ِ ْ‫َﻭ َﻣﺎ ﻟَﻬُ ْﻢ ﻓِﻲ ْﺍﻷَﺭ‬
9:74 Another characteristic of the hypocrites is that they can never
attain what they meditate and cherish (‫) َﻭﻫَ ﱡﻤﻮﺍ ﺑِ َﻤﺎ ﻟَ ْﻢ ﻳَﻨَﺎﻟُﻮﺍ‬, and Allâh will
punish them in his world (‫ﷲُ َﻋ َﺬﺍﺑًﺎ ﺃَﻟِﻴ ًﻤﺎ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬
‫)ﻳُ َﻌ ﱢﺬ ْﺑﻬُ ُﻢ ﱠ‬, and they shall find
neither a patron nor a helper in the entire land ( ‫ﺽ ِﻣﻦ َﻭﻟِ ﱟﻲ‬ ِ ْ‫َﻭ َﻣﺎ ﻟَﻬُ ْﻢ ﻓِﻲ ْﺍﻷَﺭ‬
‫ﻴﺮ‬
ٍ ‫ﺼ‬ِ َ‫) َﻭ َﻻ ﻧ‬. This verse also refutes indirectly the suggestion of some that
Abû Bakr(rz) and ‘Umar(rz) were hypocrites themselves. These
characteristics do not apply to Abû Bakr(rz) or to ‘Umar (rz).

‫ﺕ َﻭﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳَ ِﺠ ُﺪﻭﻥَ ﺇِ ﱠﻻ‬ ِ ‫ﺼ َﺪﻗَﺎ‬ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﻠ ِﻤ ُﺰﻭﻥَ ْﺍﻟ ُﻤﻄﱠ ﱢﻮ ِﻋﻴﻦَ ِﻣﻦَ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﷲُ ِﻣ ْﻨﻬُ ْﻢ َﻭﻟَﻬُ ْﻢ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ٌﻢ‬
‫ُﺟ ْﻬ َﺪﻫُ ْﻢ ﻓَﻴَﺴْﺨَ ﺮُﻭﻥَ ِﻣ ْﻨﻬُ ْﻢ ۙ◌ َﺳ ِﺨ َﺮ ﱠ‬

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9:79 Some of the Companions of the Holy Prophet (pbuh) were

extremely poor, but nevertheless gave Zakât and paid alms. Here, the
hypocrites who ridiculed these Companions are mentioned. The verse
also contains an implicit warning that Allâh dislikes giving large sums
as alms for show. This is in reference to the expedition of Tabûk (cf.
9:38).

ِ ِ‫َﺭﺿُﻮﺍ ﺑِﺄَﻥ ﻳَ ُﻜﻮﻧُﻮﺍ َﻣ َﻊ ْﺍﻟﺨَ َﻮﺍﻟ‬

َ‫ﻒ َﻭﻁُﺒِ َﻊ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ ﻓَﻬُ ْﻢ َﻻ ﻳَ ْﻔﻘَﻬُﻮﻥ‬
9:87 Khwâlif ‫ﻒ‬ ِ ِ‫ ْﺍﻟ َﺨ َﻮﺍﻟ‬are misbehaved and worthless (Lane; Tâj). It is
the plural form of khalafa – those who stay behind.

‫ﺕ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ ْﺍﻷَ ْﻧﻬَﺎ ُﺭ ﺧَ ﺎﻟِ ِﺪﻳﻦَ ﻓِﻴﻬَﺎ ۚ◌ َ ٰﺫﻟِﻚَ ْﺍﻟﻔَﻮْ ُﺯ‬ ‫ﺃَ َﻋ ﱠﺪ ﱠ‬
ٍ ‫ﷲُ ﻟَﻬُ ْﻢ َﺟﻨﱠﺎ‬
‫ْﺍﻟ َﻌ ِﻈﻴ ُﻢ‬
9:89 “Allâh will provide them gardens served with running streams”
refers not only to the Paradise of the Hereafter, but also to the fertile
lands which Muslims will one day possess. This is the promise and the
prophecy made in the Holy Qur’ân. This and the following verse refer
to those who stayed behind from the expedition of Tabûk.

ٍ ‫ﺎﺭ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺒَﻌُﻮﻫُﻢ ﺑِﺈِﺣْ َﺴ‬

‫ﺎﻥ‬ ِ ‫ﻧﺼ‬ َ َ‫ﺎﺟ ِﺮﻳﻦَ َﻭ ْﺍﻷ‬ ِ َ‫َﻭﺍﻟﺴﱠﺎﺑِﻘُﻮﻥَ ْﺍﻷَ ﱠﻭﻟُﻮﻥَ ِﻣﻦَ ْﺍﻟ ُﻤﻬ‬
‫ﺕ ﺗَﺠْ ِﺮﻱ ﺗَﺤْ ﺘَﻬَﺎ ْﺍﻷَ ْﻧﻬَﺎ ُﺭ‬
ٍ ‫ﷲُ َﻋ ْﻨﻬُ ْﻢ َﻭ َﺭﺿُﻮﺍ َﻋ ْﻨﻪُ َﻭﺃَ َﻋ ﱠﺪ ﻟَﻬُ ْﻢ َﺟﻨﱠﺎ‬ ‫ﱠﺿ َﻲ ﱠ‬ِ ‫ﺭ‬
ً‫ﺧَ ﺎﻟِ ِﺪﻳﻦَ ﻓِﻴﻬَﺎ ﺃَﺑَﺪ‬
9:100 Allâh is well pleased with all those who were first to embrace
Islam from the Emigrants and the Helpers. This includes Abû Bakr (rz)
and ‘Umar(rz), as no exception is made here. The words used are ‫ﺿ َﻲ‬
ِ ‫ﱠﺭ‬
‫ ﱠ‬and not ‫( ﻳﺮﺿﺊ‬cf. 89:27-30; 9:72)
ُ‫ﷲ‬

‫ﺏ ُﻣﻨَﺎﻓِﻘُﻮﻥَ ۖ◌ َﻭ ِﻣ ْﻦ ﺃَ ْﻫ ِﻞ ْﺍﻟ َﻤ ِﺪﻳﻨَ ِﺔ ۖ◌ َﻣ َﺮ ُﺩﻭﺍ َﻋﻠَﻰ‬ ِ ‫َﻭ ِﻣ ﱠﻤ ْﻦ َﺣﻮْ ﻟَ ُﻜﻢ ﱢﻣﻦَ ْﺍﻷَ ْﻋ َﺮﺍ‬
ٍ ‫ﺎﻕ َﻻ ﺗَ ْﻌﻠَ ُﻤﻬُ ْﻢ ۖ◌ ﻧَﺤْ ُﻦ ﻧَ ْﻌﻠَ ُﻤﻬُ ْﻢ ۚ◌ َﺳﻨُ َﻌ ﱢﺬﺑُﻬُﻢ ﱠﻣ ﱠﺮﺗَﻴ ِْﻦ ﺛُ ﱠﻢ ﻳ َُﺮ ﱡﺩﻭﻥَ ﺇِﻟَ ٰﻰ َﻋ َﺬﺍ‬
‫ﺏ‬ ِ َ‫ﺍﻟﻨﱢﻔ‬
‫َﻈ ٍﻴﻢ‬ِ ‫ﻋ‬
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9:101 “We will punish them twice” ‫ َﺳﻨُ َﻌ ﱢﺬﺑُﻬُﻢ ﱠﻣ ﱠﺮﺗَﻴ ِْﻦ‬. This punishment shall
take place in the present world and again in the Hereafter. This
expression also means again and again.

‫َﻭﺁﺧَ ﺮُﻭﻥَ ُﻣﺮْ َﺟﻮْ ﻥَ ِﻷَ ْﻣ ِﺮ ﱠ‬

‫ﷲِ ﺇِ ﱠﻣﺎ ﻳُ َﻌ ﱢﺬﺑُﻬُ ْﻢ َﻭﺇِ ﱠﻣﺎ ﻳَﺘُﻮﺏُ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬
9:106 “There are yet others” َ‫ َﻭﺁ َﺧﺮُﻭﻥ‬refers to the three persons - Hilâl,
Murârah and Ka’b - who stayed behind and were not among those
who accompanied the Holy Prophet (pbuh) on the expedition of
Tabûk (see also 9:118).

َ ْ‫ﺿ َﺮﺍﺭًﺍ َﻭ ُﻛ ْﻔﺮًﺍ َﻭﺗَ ْﻔ ِﺮﻳﻘًﺎ ﺑَ ْﻴﻦَ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ َﻭﺇِﺭ‬

‫ﺻﺎﺩًﺍ ﻟﱢ َﻤ ْﻦ‬ ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺨَ ُﺬﻭﺍ َﻣﺴ‬
ِ ‫ْﺠﺪًﺍ‬
‫ﷲَ َﻭ َﺭﺳُﻮﻟَﻪُ ِﻣﻦ ﻗَ ْﺒ ُﻞ‬ ‫ﺏ ﱠ‬ َ ‫ﺎﺭ‬
َ ‫َﺣ‬
9:107 “Who has already made war against Allâh and His Messenger”
is a reference to a Christian called Abû ‘Âmer, “The Monk”, a
prominent member of the Khazraj tribe, who played a key role in
inciting the Byzantines to attack the Muslims at Tabûk.
So far, three categories of hypocrites have been discussed. In this
passage, we are introduced to a fourth class of insidious evil-doers.
This type is illustrated in the story of the mosque of Dzirâr of Qubba,
a suburb of Madînah about three miles to the southeast. When the
Holy Prophet (pbuh) entered Madînah at the time of his Hijrah, he
stayed for fourteen days at Qubba before entering the town. The first
Mosque of Islam was built here. Taking advantage of these sacred
associations, certain hypocrites built another mosque opposite the
mosque at Qubba, called mosque of Dzirâr, pretending to advance
Islam, but with the objective of distracting the attention of the people
from the original mosque. This plot was also hatched by Abû Amer.
After the Battle of Badr, Abû Amer fled to Makkah and incited the
Makkans to avenge the defeat. He also fought among the Makkan
army at Uhud and he joined the Battle of the Ditch and the Battle of
Hunain, fighting on the side of the enemies of Islam. After the Battle

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of Hunain he fled to Syria, with the aim of enlisting the help of the
Byzantine against the Holy Prophet (pbuh). It was the wish of the
founders of the new mosque that the Holy Prophet (pbuh) should give
the mosque a blessing by praying in it. However, Divine Revelation
forbade him to do so and this new mosque was subsequently razed to
the ground later. The verse relates primarily to the historical events
mentioned above, yet also has a wider bearing on all attempts at
creating sectarian division within the Muslim ummah.

‫ﻖ ﺃَﻥ ﺗَﻘُﻮ َﻡ‬ َ ‫ْﺠ ٌﺪ ﺃُﺳ‬

‫ﱢﺲ َﻋﻠَﻰ ﺍﻟﺘﱠ ْﻘ َﻮ ٰﻯ ِﻣ ْﻦ ﺃَ ﱠﻭ ِﻝ ﻳَﻮْ ٍﻡ ﺃَ َﺣ ﱡ‬ ِ ‫َﻻ ﺗَﻘُ ْﻢ ﻓِﻴ ِﻪ ﺃَﺑَﺪًﺍ ۚ◌ ﻟﱠ َﻤﺴ‬
َ‫ﷲُ ﻳ ُِﺤﺐﱡ ْﺍﻟ ُﻤﻄﱠﻬ ِﱢﺮﻳﻦ‬ ‫ﻓِﻴ ِﻪ ۚ◌ ﻓِﻴ ِﻪ ِﺭ َﺟﺎ ٌﻝ ﻳُ ِﺤﺒﱡﻮﻥَ ﺃَﻥ ﻳَﺘَﻄَﻬﱠﺮُﻭﺍ ۚ◌ َﻭ ﱠ‬
9:108 Some Companions of the Holy Prophet (pbuh) understood the
“Mosque whose foundation was laid from the very first day on piety”
َ ‫ ﻟﱠ َﻤ ْﺴ ِﺠ ٌﺪ ﺃُﺳ‬to mean the mosque at Qubba, which
‫ﱢﺲ َﻋﻠَﻰ ﺍﻟﺘﱠ ْﻘ َﻮ ٰﻯ ِﻣ ْﻦ ﺃَ ﱠﻭ ِﻝ ﻳَﻮْ ٍﻡ‬
was built on the site where the Holy Prophet (pbuh) had alighted
before entering the city of Madînah; others have opined that the
reference here is to the mosque that the Holy Prophet (pbuh) built at
Madînah (see Muslim). The wording of the verse seems to support the
latter view, and furthermore, any mosque built for the cause and
service of Allâh and built in the proper spirit of piety may be
compatible with this description. This view is supported by the next
verse.

‫َﻣﺎ َﻛﺎﻥَ ﻟِﻠﻨﱠﺒِ ﱢﻲ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺃَﻥ ﻳَ ْﺴﺘَ ْﻐﻔِﺮُﻭﺍ ﻟِ ْﻠ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦَ َﻭﻟَﻮْ َﻛﺎﻧُﻮﺍ ﺃُﻭﻟِﻲ ﻗُﺮْ ﺑَ ٰﻰ‬
‫ِﻣﻦ ﺑَ ْﻌ ِﺪ َﻣﺎ ﺗَﺒَﻴ ﱠﻦَ ﻟَﻬُ ْﻢ ﺃَﻧﱠﻬُ ْﻢ ﺃَﺻْ َﺤﺎﺏُ ْﺍﻟ َﺠ ِﺤ ِﻴﻢ‬
9:113 The prohibition mentioned here relates only to such polytheist
sinners who heard the message of Divine Unity, then refused and
opposed, and died without repentance. Otherwise, when asked to pray
in a negative sense for those who were fighting against him in a battle,
the Holy Prophet (pbuh) would not have prayed thus: “Lord! Protect
them.”

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ُ‫َﻭ َﻣﺎ َﻛﺎﻥَ ﺍ ْﺳﺘِ ْﻐﻔَﺎ ُﺭ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ ِﻷَﺑِﻴ ِﻪ ﺇِ ﱠﻻ ﻋَﻦ ﱠﻣﻮْ ِﻋ َﺪ ٍﺓ َﻭ َﻋ َﺪﻫَﺎ ﺇِﻳﱠﺎﻩُ ﻓَﻠَ ﱠﻤﺎ ﺗَﺒَﻴ ﱠﻦَ ﻟَﻪُ ﺃَﻧﱠﻪ‬
‫َﻋ ُﺪ ﱞﻭ ﱢ ﱠ¶ِ ﺗَﺒَﺮﱠﺃَ ِﻣ ْﻨﻪُ ۚ◌ ﺇِ ﱠﻥ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﻷَ ﱠﻭﺍﻩٌ َﺣﻠِﻴ ٌﻢ‬
9:114 Abrahams promise to his sire is mentioned in 19:47 and 60:4.

‫ﺎﺭ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺒَﻌُﻮﻩُ ﻓِﻲ َﺳﺎ َﻋ ِﺔ‬ ِ ‫ﻧﺼ‬َ َ‫ﺎﺟ ِﺮﻳﻦَ َﻭ ْﺍﻷ‬ِ َ‫ﷲُ َﻋﻠَﻰ ﺍﻟﻨﱠﺒِ ﱢﻲ َﻭ ْﺍﻟ ُﻤﻬ‬ ‫ﺎﺏ ﱠ‬ َ ‫ﻟﱠﻘَﺪ ﺗﱠ‬
َ ‫ﻖ ﱢﻣ ْﻨﻬُ ْﻢ ﺛُ ﱠﻢ ﺗ‬
‫َﺎﺏ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬ ٍ ‫ْﺍﻟ ُﻌﺴ َْﺮ ِﺓ ِﻣﻦ ﺑَ ْﻌ ِﺪ َﻣﺎ َﻛﺎ َﺩ ﻳَ ِﺰﻳ ُﻎ ﻗُﻠُﻮﺏُ ﻓَ ِﺮﻳ‬
9:117 The reference is to the expedition of Tabûk, which is also
known as Ghazwah al-‘Usra - “the expedition of distress”.

‫ﺖ‬ ْ َ‫ﺖ َﻋﻠَ ْﻴ ِﻬ ُﻢ ْﺍﻷَﺭْ ﺽُ ﺑِ َﻤﺎ َﺭ ُﺣﺒ‬ ْ َ‫ﺿﺎﻗ‬ َ ‫َﻭ َﻋﻠَﻰ ﺍﻟﺜﱠ َﻼﺛَ ِﺔ ﺍﻟﱠ ِﺬﻳﻦَ ُﺧﻠﱢﻔُﻮﺍ َﺣﺘ ﱠ ٰﻰ ﺇِ َﺫﺍ‬
‫َﺎﺏ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬ ‫ﺖ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺃَﻧﻔُ ُﺴﻬُ ْﻢ َﻭﻅَﻨﱡﻮﺍ ﺃَﻥ ﱠﻻ َﻣ ْﻠ َﺠﺄ َ ِﻣﻦَ ﱠ‬
َ ‫ﷲِ ﺇِ ﱠﻻ ﺇِﻟَ ْﻴ ِﻪ ﺛُ ﱠﻢ ﺗ‬ ْ َ‫ﺿﺎﻗ‬َ ‫َﻭ‬
‫ﻟِﻴَﺘُﻮﺑُﻮﺍ‬
9:118 The three men referred to here were Ka‘b bin Mâlik, Hilâl bin
Umayyah and Murârah bin Rabî. They were sincere Muslims who
failed in their duty not from ill will, but from thoughtlessness,
slackness, and human weakness. Having failed to obey the Holy
Prophets (pbuh) summons, they were called on to explain their
behaviour. Consequently, they were excluded from the life of the
community for fifty days. Their mental state is depicted here. “Whose
case was deferred” means that they were left behind with respect to
the commandment of Allâh concerning them (see also 9:106 and
Bukhârî). After fifty days Allâh turned to them with Mercy and they
were forgiven. Though the illustration is taken from the Tabûk
expedition, the lesson is generally applicable and is valid for any era.

ٌ‫َﻭ َﻣﺎ َﻛﺎﻥَ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥَ ﻟِﻴَﻨﻔِﺮُﻭﺍ َﻛﺎﻓﱠﺔً ۚ◌ ﻓَﻠَﻮْ َﻻ ﻧَﻔَ َﺮ ِﻣﻦ ُﻛﻞﱢ ﻓِﺮْ ﻗَ ٍﺔ ﱢﻣ ْﻨﻬُ ْﻢ ﻁَﺎﺋِﻔَﺔ‬
َ‫ﱢﻳﻦ َﻭﻟِﻴُﻨ ِﺬﺭُﻭﺍ ﻗَﻮْ َﻣﻬُ ْﻢ ﺇِ َﺫﺍ َﺭ َﺟﻌُﻮﺍ ﺇِﻟَ ْﻴ ِﻬ ْﻢ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺤْ َﺬﺭُﻭﻥ‬
ِ ‫ﻟﱢﻴَﺘَﻔَﻘﱠﻬُﻮﺍ ﻓِﻲ ﺍﻟﺪ‬
9:122 Wars may become inevitable, but they should not be glorified.
In the middle of a discussion about war, the Holy Qur’ân introduces

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the subject of intellectual activities and the innermost sources of our

behaviour, pointing out that these are also necessities. It was only
through faith and intellectual work that Islam could be spread. This
was an important duty that was vital to remember, even when the
community was in a life and death struggle. This subject is mentioned
here because the weakness of faith and action resulted from lack of
knowledge and training. The verse speaks of the way in which such
weakness could be removed.

10. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬

Jonah (Yunus)
(Revealed before Hijrah)
The 10th to the 16th chapter form a group of seven chapters, which
all, except for the last one, begin with the abbreviation Alif, Lâm, Râ
‫ﺍﻟﺮ‬. For this reason they are referred to as the Alif, Lâm, Râ chapters.
The preceding nine chapters dealt mainly with the legal aspects of the
newly emerging Muslim community and its conflict with those who
wished prevent its growth and consolidation or to destroy it by force.
Having dealt with the external enemy and restored peace, the question
that concerned the Muslim nation is that of self-preservation and its
relation with the Creator. This and the following six chapters tells us
about the importance of the Revelation, particularly that of the Holy
Qur’ân, and refer to the Divine Messenger and his purpose and
mission. Emphasis is placed on the Holy Prophets advent by
discussing the criteria and characteristics of prophethood, the claims
and history of earlier Prophets and arguments based on common

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sense. Although the accounts of Noah and Moses are more detailed
than Jonah’s, Jonah stands out because his people benefited from his
warning. Naming the chapter after him suggests that the believers in
the Holy Prophet (pbuh) would similarly benefit. As Allâh’s Mercy
encompasses and transcends all objects of His creation, it demands the
highest form of devotion and thanks to attract it.

‫ﺏ ْﺍﻟ َﺤ ِﻜ ِﻴﻢ‬
ِ ‫ﺎﺕ ْﺍﻟ ِﻜﺘَﺎ‬
ُ َ‫ﺍﻟﺮ ۚ◌ ﺗِ ْﻠﻚَ ﺁﻳ‬
10:1 Alif, Lâm, Râ ‫ ﺍﻟﺮ‬are the abbreviations of “I am Allâh, the All-
Seeing” [Abû Hayyân, Qurtabî, Râzî, Ibn Jarîr]. Ibn ‘Abbâs and Abd-
Allâh ibn Mas‘ûd stated that Râ stands for Râî (the Seer); or Arâ (I
see). Alif Lâm Râ ‫ ﺍﻟﺮ‬can also mean I am Allâh, the all Subtle and the
Provider. Alif for Allâh, Lâm ‫ ﻝ‬for Latîf ‫( ﺍﻟﻠﻄﻴﻒ‬all Subtle,
Unfathomable, and Incomprehensible) and Râ ‫ ﺭ‬for Razzâq ‫( ﺭ ّﺯﺍﻕ‬the
Provider). Here Râ may also mean Râ’ûf ‫( ﺭﺅﻑ‬The Compassionate).
Tilka ‫ﻚ‬َ ‫ ﺗِ ْﻠ‬is a demonstrative feminine pronoun to indicate something
distant. The remoteness of the Qur’ânic verses invokes an impression
of dignity and eminence (cf. 2:2). The verses of this Book are called
al-Hakîm ‫ ْﺍﻟ َﺤ ِﻜ ِﻴﻢ‬- “full of wisdom” as they impart sagacity and embody
teachings suited to all occasions. Reward and punishment alike are
both based on Divine Wisdom.

َ ‫ﺎﺱ ﻋ ََﺠﺒًﺎ ﺃَ ْﻥ ﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ َﺭﺟ ٍُﻞ ﱢﻣ ْﻨﻬُ ْﻢ ﺃَ ْﻥ ﺃَﻧ ِﺬ ِﺭ ﺍﻟﻨﱠ‬
َ‫ﺎﺱ َﻭﺑَ ﱢﺸ ِﺮ ﺍﻟﱠ ِﺬﻳﻦ‬ ِ ‫ﺃَ َﻛﺎﻥَ ﻟِﻠﻨﱠ‬
‫ﻕ ِﻋﻨ َﺪ َﺭﺑﱢ ِﻬ ْﻢ‬ ٍ ‫ﺻ ْﺪ‬ ِ ‫ﺁ َﻣﻨُﻮﺍ ﺃَ ﱠﻥ ﻟَﻬُ ْﻢ ﻗَ َﺪ َﻡ‬
10:2 The verse indicates that the degeneration of some disbelievers is
so great that they imagine only someone from outside could change
their condition and it is unconceivable to them that one of their own
could rescue them. This is an allusion to Jonah (10:97), the preceding
chapter, and particularly the verse 9:128. Qadama Sidq ‫ﻕ‬ ِ ‫ ﻗَ َﺪ َﻡ‬is a
ٍ ‫ﺻ ْﺪ‬
strong and honourable footing, a footing of firmness, precedence of

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truthfulness or going forward with truth in words and deeds with

complete sincerity (Râghib).

ِ ْ‫ﺛُ ﱠﻢ ﺍ ْﺳﺘ ََﻮ ٰﻯ َﻋﻠَﻰ ْﺍﻟ َﻌﺮ‬

‫ﺵ‬
10:3 Thumma ‫ ﺛُ ﱠﻢ‬is used as a conjunction indicating a sequence in
order with no time interval in between. It is usually translated as that,
thereafter or thereupon. There are frequent instances in the sayings of
the Holy Prophet (pbuh) and in pre-Islamic Arabian poetry where this
word has the significance of a repetitive stress, alluding to something
that has already been stated and is now emphasized once again. In
cases where it is used to link parallel statements it has often the
function of the simple conjunction wa Ë - “and”.

‫ﺕ ﺑِ ْﺎﻟﻘِ ْﺴ ِﻂ‬
ِ ‫ﻱ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
َ ‫ﻟِﻴَﺠْ ِﺰ‬
10:4 Sâlihât ‫ﺕ‬ِ ‫ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬are just and righteous deeds done in keeping
with the requirements of specific occasions and circumstances.

‫ﷲُ َﺫﻟِﻚَ ﺇِ ﱠﻻ ﺑِ ْﺎﻟ َﺤ ﱢ‬

‫ﻖ‬ ‫ﻖ ﱠ‬
َ َ‫َﻣﺎ ﺧَ ﻠ‬
10:5 The verse points to the fact that everything in the universe,
whether existing or potential, concrete or abstract, has a purpose to
serve: nothing in His creation is accidental (cf.3:191; 38:27).

ْ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳَﺮْ ﺟُﻮﻥَ ﻟِﻘَﺎ َءﻧَﺎ َﻭ َﺭﺿُﻮﺍ ﺑِ ْﺎﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭ‬
‫ﺍﻁ َﻤﺄَﻧﱡﻮﺍ ﺑِﻬَﺎ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻫُ ْﻢ‬
َ‫ﻋ َْﻦ ﺁﻳَﺎﺗِﻨَﺎ ﻏَﺎﻓِﻠُﻮﻥ‬
10:7 Yarjûn َ‫ ﻳَﺮْ ﺟُﻮﻥ‬means both fear and hope (Tâj).

ِ ‫َﻛ َ ٰﺬﻟِﻚَ ُﺯﻳﱢﻦَ ﻟِ ْﻠ ُﻤﺴ‬

َ‫ْﺮﻓِﻴﻦَ َﻣﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠُﻮﻥ‬
10:12 Musrifîn َ‫ْﺮﻓِﻴﻦ‬
ِ ‫ ُﻣﺴ‬are those who are given to excesses or commit
excesses; who are wasteful; who thwart their own selves, or destroy
their moral and spiritual potential (Râzî, Lisân).

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‫ﺁﻥ‬ ِ ‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳَﺮْ ﺟُﻮﻥَ ﻟِﻘَﺎ َءﻧَﺎ ﺍ ْﺋ‬

ٍ ْ‫ﺖ ﺑِﻘُﺮ‬ َ َ‫ﺕ ۙ◌ ﻗ‬ ٍ ‫َﻭﺇِ َﺫﺍ ﺗُ ْﺘﻠَ ٰﻰ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎﺗُﻨَﺎ ﺑَﻴﱢﻨَﺎ‬
ُ‫َﻏﻴ ِْﺮ ﻫَ ٰـ َﺬﺍ ﺃَﻭْ ﺑَﺪ ْﱢﻟﻪ‬
10:15 The challenge to present a Qur’ân other than this or to change
in it according to the fancies of mortals, is an indirect proof of the
emphasis the Holy Prophet (pbuh) placed on conveying the Divine
Revelation in its pure, unaltered form.

ُ ‫ﷲُ َﻣﺎ ﺗَﻠَﻮْ ﺗُﻪُ َﻋﻠَ ْﻴ ُﻜ ْﻢ َﻭ َﻻ ﺃَ ْﺩ َﺭﺍ ُﻛﻢ ﺑِ ِﻪ ۖ◌ ﻓَﻘَ ْﺪ ﻟَﺒِ ْﺜ‬
‫ﺖ ﻓِﻴ ُﻜ ْﻢ ُﻋ ُﻤﺮًﺍ ﱢﻣﻦ‬ ‫ﻗُﻞ ﻟﱠﻮْ َﺷﺎ َء ﱠ‬
َ‫ﻗَ ْﺒﻠِ ِﻪ ۚ◌ ﺃَﻓَ َﻼ ﺗَ ْﻌﻘِﻠُﻮﻥ‬
10:16 The verse embodies an infallible test of the truth and honesty of
the Holy Prophet (pbuh) in particular, and of any claimant to
prophethood in general. The Holy Prophet (pbuh) had been renowned
for his undisputed honesty and integrity ever since his early youth to
the extent that his Makkan compatriots gave him the title of Al-Amîn
meaning “the trustworthy”, “the faithful” or “the truthful”. During his
entire life until the claim of prophethood, his being Al-Amîn was never
doubted even at a single occasion. The argument he is making and on
which he bases his claim to prophethood demands extraordinarily high
standards of truthfulness and integrity. Now that he has passed
through youth, where passions can lead to false speech, the
incontestability of his credibility is even greater.

َ ‫ﷲِ َﻛ ِﺬﺑًﺎ ﺃَﻭْ َﻛ ﱠﺬ‬

‫ﺏ ﺑِﺂﻳَﺎﺗِ ِﻪ‬ ْ َ‫ﻓَ َﻤ ْﻦ ﺃ‬
‫ﻅﻠَ ُﻢ ِﻣ ﱠﻤ ِﻦ ﺍ ْﻓﺘَ َﺮ ٰﻯ َﻋﻠَﻰ ﱠ‬
10:17 The verse brings to light two eternal truths: impostors and false
claimants of prophethood cannot succeed, and those who reject and
oppose Allâh’s Messengers can never escape His punishment. If the
Holy Prophet (pbuh) himself had composed the Qur’ân and then
attributed it to Allâh, his success would have been impossible, and if
he had wrongfully claimed to be a Messenger of Allâh, he could not
have escaped Allâh’s punishment.

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َ‫ﻀ َﻲ ﺑَ ْﻴﻨَﻬُ ْﻢ ﻓِﻴ َﻤﺎ ﻓِﻴ ِﻪ ﻳَ ْﺨﺘَﻠِﻔُﻮﻥ‬ ْ َ‫َﻭﻟَﻮْ َﻻ َﻛﻠِ َﻤﺔٌ َﺳﺒَﻘ‬
ِ ُ‫ﺖ ِﻣﻦ ﱠﺭﺑﱢﻚَ ﻟَﻘ‬
10:19 prophethood (Nabûwwat ‫ )ﻧﺒٌﻮﺕ‬and Apostleship (Risâlah ‫)ﺭﺳﺎﻟﺔ‬ ِ
ended with Muhammad (pbuh): After him, there will no further
Prophets bringing Divine law. However, Sainthood (- walâyat) will
continue as part of His special Mercy and will never end. Allâh will
continue to warn people by sending Reformers (-mujaddadîn), and
Saints (-Aulîyâ) as guides in a similar way. This is the Promise
embedded in the Words ‫ﻚ‬ ْ َ‫( َﻭﻟَﻮْ َﻻ َﻛﻠِ َﻤﺔ ٌ َﺳﺒَﻘ‬cf. 10:47, 64; 8:33;
َ ‫ﺖ ِﻣﻦ ﱠﺭﺑﱢ‬
27:72; 34:30). This Promise is out of His great Mercy (Rahmânîyyat).
The verse that follows refers to this Mercy in the words: “When We
show Mercy to the people...” (10:21) The variance among people
arises when the appointees of Allâh – the Prophets or Reformers
come: some believe in him and others reject him and call him mad (cf.
2:213)

َ ‫َﻭﺇِ َﺫﺍ ﺃَ َﺫ ْﻗﻨَﺎ ﺍﻟﻨﱠ‬

َ ‫ﺎﺱ َﺭﺣْ َﻤﺔً ﱢﻣﻦ ﺑَ ْﻌ ِﺪ‬
‫ﺿﺮﱠﺍ َء‬
10:21 The showing of “Mercy” here is a reference to the above verse
and the promise (Word ٌ ‫ ) َﻛﻠِ َﻤﺔ‬given by Allâh.

‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﻳُ َﺴﻴﱢ ُﺮ ُﻛ ْﻢ ﻓِﻲ ْﺍﻟﺒَﺮﱢ َﻭ ْﺍﻟﺒَﺤْ ِﺮ ۖ◌ َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ ُﻛﻨﺘُ ْﻢ ﻓِﻲ ْﺍﻟﻔُ ْﻠ ِﻚ َﻭ َﺟ َﺮ ْﻳﻦَ ﺑِ ِﻬﻢ‬
ٍ ‫ﻒ َﻭ َﺟﺎ َءﻫُ ُﻢ ْﺍﻟ َﻤﻮْ ُﺝ ِﻣﻦ ُﻛﻞﱢ َﻣ َﻜ‬
‫ﺎﻥ‬ ِ ‫ﻳﺢ ﻁَﻴﱢﺒَ ٍﺔ َﻭﻓَ ِﺮﺣُﻮﺍ ﺑِﻬَﺎ َﺟﺎ َء ْﺗﻬَﺎ ِﺭﻳ ٌﺢ ﻋ‬
ٌ ‫َﺎﺻ‬ ٍ ‫ﺑِ ِﺮ‬
ُ َ
‫َﻭﻅَﻨﱡﻮﺍ ﺃﻧﱠﻬُ ْﻢ ﺃ ِﺣﻴﻂَ ﺑِ ِﻬ ْﻢ‬
10:22 Within this verse the discourse changes abruptly from the direct
address of “you” to the third person plural “they”, extending its
validity beyond the Makkans and non-believers of Arabia to all times
and all nations.

ِ ْ‫ﺎﺕ ْﺍﻷَﺭ‬
‫ﺽ‬ ْ َ‫ﺇِﻧﱠ َﻤﺎ َﻣﺜَ ُﻞ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻛ َﻤﺎ ٍء ﺃَﻧﺰَ ْﻟﻨَﺎﻩُ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﻓ‬
ُ َ‫ﺎﺧﺘَﻠَﻂَ ﺑِ ِﻪ ﻧَﺒ‬
ْ ‫ﺕ ْﺍﻷَﺭْ ﺽُ ُﺯ ْﺧ ُﺮﻓَﻬَﺎ َﻭﺍ ﱠﺯﻳﱠﻨ‬
‫َﺖ َﻭﻅَ ﱠﻦ‬ ِ ‫ِﻣ ﱠﻤﺎ ﻳَﺄْ ُﻛ ُﻞ ﺍﻟﻨﱠﺎﺱُ َﻭ ْﺍﻷَ ْﻧ َﻌﺎ ُﻡ َﺣﺘ ﱠ ٰﻰ ﺇِ َﺫﺍ ﺃَﺧَ َﺬ‬

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ِ ‫ﺃَ ْﻫﻠُﻬَﺎ ﺃَﻧﱠﻬُ ْﻢ ﻗَﺎ ِﺩﺭُﻭﻥَ َﻋﻠَ ْﻴﻬَﺎ ﺃَﺗَﺎﻫَﺎ ﺃَ ْﻣ ُﺮﻧَﺎ ﻟَﻴ ًْﻼ ﺃَﻭْ ﻧَﻬَﺎﺭًﺍ ﻓَ َﺠ َﻌ ْﻠﻨَﺎﻫَﺎ َﺣ‬
‫ﺼﻴﺪًﺍ َﻛﺄَﻥ ﻟﱠ ْﻢ‬
ِ ‫ﺲ ۚ◌ َﻛ َ ٰﺬﻟِﻚَ ﻧُﻔَﺼﱢ ُﻞ ْﺍﻵﻳَﺎ‬
َ‫ﺕ ﻟِﻘَﻮْ ٍﻡ ﻳَﺘَﻔَ ﱠﻜﺮُﻭﻥ‬ ِ ‫ﺗَ ْﻐﻦَ ﺑِ ْﺎﻷَ ْﻣ‬
10:24 The verse alludes to the rise and fall of nations. Economic and
spiritual advance gives way to the decline of both prosperity and
morality. Reference is also made to verse 10:14 of this chapter.
Muslims are not excluded from this rule as their history shows us.

ٌ‫ﻟﱢﻠﱠ ِﺬﻳﻦَ ﺃَﺣْ َﺴﻨُﻮﺍ ْﺍﻟ ُﺤ ْﺴﻨ َٰﻰ َﻭ ِﺯﻳَﺎ َﺩﺓ‬

10:26 “And a good deal more” ٌ‫ َﻭ ِﺯﻳَﺎ َﺩﺓ‬, according to some
commentators, means special communion with the Most Exalted
Allâh in the form of Visions (kashûf) and Revelations (wahî and
ilhâm).

ِ‫ﷲ‬‫ﺕ َﺟﺰَ ﺍ ُء َﺳﻴﱢﺌَ ٍﺔ ﺑِ ِﻤ ْﺜﻠِﻬَﺎ َﻭﺗَﺮْ ﻫَﻘُﻬُ ْﻢ ِﺫﻟﱠﺔٌ ۖ◌ ﱠﻣﺎ ﻟَﻬُﻢ ﱢﻣﻦَ ﱠ‬ ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ َﻛ َﺴﺒُﻮﺍ ﺍﻟ ﱠﺴﻴﱢﺌَﺎ‬
ُ ْ ‫ﺖ ُﻭﺟُﻮﻫُﻬُ ْﻢ ﻗِﻄَﻌًﺎ ﱢﻣﻦَ ﺍﻟﻠﱠﻴ ِْﻞ ُﻣ‬
َ‫ﻈﻠِ ًﻤﺎ ۚ◌ ﺃﻭﻟَ ٰـﺌِﻚ‬ ُ
ْ َ‫َﺎﺻ ٍﻢ ۖ◌ َﻛﺄَﻧﱠ َﻤﺎ ﺃ ْﻏ ِﺸﻴ‬
ِ ‫ِﻣ ْﻦ ﻋ‬
ِ ‫ﺃَﺻْ َﺤﺎﺏُ ﺍﻟﻨﱠ‬
‫ﺎﺭ‬
10:27 The reward of goodness shall exceed the actual act of goodness,
whereas the recompense of evil will equal the evil committed if it is
not forgiven. Punishment shall be levied according to the sin.

‫َﻭﻳَﻮْ َﻡ ﻧَﺤْ ُﺸ ُﺮﻫُ ْﻢ َﺟ ِﻤﻴﻌًﺎ ﺛُ ﱠﻢ ﻧَﻘُﻮ ُﻝ ﻟِﻠﱠ ِﺬﻳﻦَ ﺃَ ْﺷ َﺮ ُﻛﻮﺍ َﻣ َﻜﺎﻧَ ُﻜ ْﻢ ﺃَﻧﺘُ ْﻢ َﻭ ُﺷ َﺮ َﻛﺎ ُﺅ ُﻛ ْﻢ‬
10:28 Makâna-kum ‫ َﻣ َﻜﺎﻧَ ُﻜ ْﻢ‬- “keep your place” bears a connotation of
contempt and implied threat. “On that day We will separate them
thoroughly” (‫ )ﻳَﻮْ َﻡ ﻧَﺤْ ُﺸ ُﺮﻫُ ْﻢ‬also means “the two will dispute with one
another”. Because of their dispute, they shall be separated.

‫ﺎﺭ َﻭ َﻣﻦ‬َ ‫ﺼ‬ َ ‫ﻚ ﺍﻟ ﱠﺴ ْﻤ َﻊ َﻭ ْﺍﻷَ ْﺑ‬ ُ ِ‫ﺽ ﺃَ ﱠﻣﻦ ﻳَ ْﻤﻠ‬

ِ ْ‫ﻗُﻞْ َﻣﻦ ﻳَﺮْ ُﺯﻗُ ُﻜﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ ْﺍﻷَﺭ‬
◌ۚ ‫ﺖ َﻭﻳ ُْﺨ ِﺮ ُﺝ ْﺍﻟ َﻤﻴﱢﺖَ ِﻣﻦَ ْﺍﻟ َﺤ ﱢﻲ َﻭ َﻣﻦ ﻳُ َﺪﺑﱢ ُﺮ ْﺍﻷَ ْﻣ َﺮ‬
ِ ‫ﻲ ِﻣﻦَ ْﺍﻟ َﻤﻴﱢ‬
‫ﻳ ُْﺨ ِﺮ ُﺝ ْﺍﻟ َﺤ ﱠ‬
َ‫ﷲُ ۚ◌ ﻓَﻘُﻞْ ﺃَﻓَ َﻼ ﺗَﺘﱠﻘُﻮﻥ‬
‫ﻓَ َﺴﻴَﻘُﻮﻟُﻮﻥَ ﱠ‬

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10:31 Rizq ‫ ﺭْ ﺯﻕ‬is sustenance. It is not limited to the satisfaction of

physical needs, but also includes spiritual needs. Rizq includes all
kinds of provisions and their management and administration
(tadâbir). Eyes, hands, feet, ears and intellect and knowledge are all
required for physical sustenance and for spiritual sustenance constant
divine guidance is needed. Yudabbir‫ ﻳُ َﺪﺑﱢﺮ‬is from dabara ‫ َﺩﺑﱢ ُﺮ‬which
means to conduct affairs in an orderly and regular manner and
maintain proper balance between different deeds. This is a part of
Rizq. All these aspects have been included in this beautiful verse. This
verse and the following five verses are the explanation of the Divine
attribute al-Haqq. These verses are also an allusion to the process of
spiritual life and death.

َ‫ﺖ َﺭﺑﱢﻚَ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﻓَ َﺴﻘُﻮﺍ ﺃَﻧﱠﻬُ ْﻢ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬ ْ ‫َﻛ َ ٰﺬﻟِﻚَ َﺣﻘﱠ‬
ُ ‫ﺖ َﻛﻠِ َﻤ‬
10:33 Fâsiq ‫ ﻓﺎﺳﻖ‬is the one who rebels, a deliberate sinner, a denier of
the truth, or one who is disobedient (Lisân). “The verdict of our Lord
shall be confirmed” ‫ﻚ‬َ ‫ﺖ َﺭﺑﱢ‬ ْ ‫ َﺣﻘﱠ‬should be read in conjunction with
ُ ‫ﺖ َﻛﻠِ َﻤ‬
the foregoing verses 10:19-21.

‫ﻖ ﺍﻟﱠ ِﺬﻱ ﺑَ ْﻴﻦَ ﻳَ َﺪ ْﻳ ِﻪ‬

َ ‫ﷲِ َﻭﻟَ ٰـ ِﻜﻦ ﺗَﺼْ ِﺪﻳ‬ ُ ْ‫َﻭ َﻣﺎ َﻛﺎﻥَ ﻫَ ٰـ َﺬﺍ ْﺍﻟﻘُﺮ‬
‫ﺁﻥ ﺃَﻥ ﻳُ ْﻔﺘَ َﺮ ٰﻯ ِﻣﻦ ُﺩﻭ ِﻥ ﱠ‬
َ‫ْﺐ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱠﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬ ِ ‫ﻴﻞ ْﺍﻟ ِﻜﺘَﺎ‬
َ ‫ﺏ َﻻ َﺭﻳ‬ َ ‫ﺼ‬ِ ‫َﻭﺗَ ْﻔ‬
10:37 Both this and the next verse give reasons why the Qur’ân is of
Divine origin and will be the final Holy Book delivered to humanity.
1) It explains many important themes that, in other religions, had
been left ambiguous or obscure in their scriptures and expounds upon
their teachings in a clear and comprehensive manner.
2) It deals with such principles that are beyond the power of human
beings to know without direct knowledge and revelation from the
Creator.
3) The wisdom inherent in the Holy Qur’ân precludes any possibility
of its having been composed by a human being.

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4) It confirms and gives a final formula to the eternal Truths which

have been conveyed to humanity through a long succession of
Prophets; Truths that have subsequently been obscured through
differing interpretations, deliberate omissions, interpolations or losses
of the original texts.
5) The prophecies of the previous Prophets establish the Holy
Qur’âns Divine origin.
6) It contains all the arguments needed to prove its Divine origin, and
does not require any outside help or reference for this purpose.
7) It satisfies the moral and spiritual requirements of all human
beings under all circumstances for all ages.
8) No other single cause can produce even a single chapter like it (cf.
52:34; 17:88; 11:13).
Verse 37 ends with the sign of qaf ‫ ;ﻗﻒ‬this implies that the reader
should pause and give deep and thorough thought to this verse.
According to Abû ‘Ubaidah Ma’mar ibn al-Muthanna the particle
amm ÂA, which introduces this verse is also synonymous with the
conjunction wa Ë meaning “and” (Baghawi).

ُ‫ﺑَﻞْ َﻛ ﱠﺬﺑُﻮﺍ ﺑِ َﻤﺎ ﻟَ ْﻢ ﻳُ ِﺤﻴﻄُﻮﺍ ﺑِ ِﻌ ْﻠ ِﻤ ِﻪ َﻭﻟَ ﱠﻤﺎ ﻳَﺄْﺗِ ِﻬ ْﻢ ﺗَﺄْ ِﻭﻳﻠُﻪ‬

10:39 Tâ’wîl ‫ ﺗﺂﻭﻳﻞ‬- “true significance” also indicates the
consequences stemming from the rejection of the Truth; or the
ultimate state of the perfect manifestation of Truth.

ِ ُ‫َﻭﻟِ ُﻜﻞﱢ ﺃُ ﱠﻣ ٍﺔ ﱠﺭﺳُﻮ ٌﻝ ۖ◌ ﻓَﺈ ِ َﺫﺍ َﺟﺎ َء َﺭﺳُﻮﻟُﻬُ ْﻢ ﻗ‬

ِ ‫ﻀ َﻲ ﺑَ ْﻴﻨَﻬُﻢ ﺑِ ْﺎﻟﻘِﺴ‬
‫ْﻂ َﻭﻫُ ْﻢ َﻻ‬
ْ ‫ﻳ‬
َ‫ُﻈﻠَ ُﻤﻮﻥ‬
10:47 Here once again stress is placed on the continuity of Divine
Revelation for the benefit and guidance of people, and that no
community, period or civilization shall be left without Divine
guidance (cf. 6:13; 10:19; 18:33; 27:72; 34:30; 35:24).

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ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﻗَ ْﺪ َﺟﺎ َء ْﺗ ُﻜﻢ ﱠﻣﻮْ ِﻋﻈَﺔٌ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ َﻭ ِﺷﻔَﺎ ٌء ﻟﱢ َﻤﺎ ﻓِﻲ ﺍﻟﺼﱡ ُﺪ‬
‫ﻭﺭ َﻭﻫُﺪًﻯ‬
َ‫َﻭ َﺭﺣْ َﻤﺔٌ ﻟﱢ ْﻠ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬
10:57 Mau‘izah ٌ ‫ ﱠﻣﻮْ ِﻋﻈَﺔ‬refers to exhortations or teachings that proceed
from a genuine desire to impart good council; teachings that have a
deep effect and touch the human heart; or teachings that have set forth
in a good manner all those principles and rules of conduct which lead
to moral reformation and success in life (Tâj).

‫ﻕ ﻓَ َﺠ َﻌ ْﻠﺘُﻢ ﱢﻣ ْﻨﻪُ َﺣ َﺮﺍ ًﻣﺎ َﻭ َﺣ َﻼ ًﻻ ﻗُﻞْ ﱠ‬

َ‫ﺁ¶ُ ﺃَ ِﺫﻥ‬ ‫ﻗُﻞْ ﺃَ َﺭﺃَ ْﻳﺘُﻢ ﱠﻣﺎ ﺃَﻧﺰَ َﻝ ﱠ‬
ٍ ‫ﷲُ ﻟَ ُﻜﻢ ﱢﻣﻦ ﺭﱢ ْﺯ‬
‫ﻟَ ُﻜ ْﻢ ۖ◌ ﺃَ ْﻡ َﻋﻠَﻰ ﱠ‬
َ‫ﷲِ ﺗَ ْﻔﺘَﺮُﻭﻥ‬
10:59 “Those who forge a lie in the name of Allâh” ( َ‫)ﺃَ ْﻡ َﻋﻠَﻰ ﺍﻟﻠﱠ ِﻬﺘَ ْﻔﺘَﺮُﻭﻥ‬
are those men of knowledge (- ‘ulamâ rasûm) who proclaim a law
based on their conjecture (Qiyâs ‫)ﻗﻴﺎﺱ‬, and call it a Divine law
(Sharî‘ah ‫( )ﺷﺮﻳﻌﺔ‬see also 2:286).

‫ﺽ َﻭ َﻻ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ َﻻ ﺃَﺻْ ﻐ ََﺮ‬ِ ْ‫ﺎﻝ َﺫ ﱠﺭ ٍﺓ ﻓِﻲ ْﺍﻷَﺭ‬ ِ َ‫َﻭ َﻣﺎ ﻳَ ْﻌ ُﺰﺏُ ﻋَﻦ ﱠﺭﺑﱢﻚَ ِﻣﻦ ﱢﻣ ْﺜﻘ‬
ٍ ‫ِﻣﻦ َ ٰﺫﻟِﻚَ َﻭ َﻻ ﺃَ ْﻛﺒَ َﺮ ﺇِ ﱠﻻ ﻓِﻲ ِﻛﺘَﺎ‬
‫ﺏ ﱡﻣﺒِﻴ ٍﻦ‬
10:61 There are objects that we cannot see because they are too small;
on the other hand there are other things that we cannot see because of
their largeness. However, nothing small or big, can escape from
Allâh’s sight.

‫ﺕ ﱠ‬
ِ‫ﷲ‬ َ ‫ﻟَﻬُ ُﻢ ْﺍﻟﺒُ ْﺸ َﺮ ٰﻯ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ ۚ◌ َﻻ ﺗَ ْﺒ ِﺪ‬
ِ ‫ﻳﻞ ﻟِ َﻜﻠِ َﻤﺎ‬
10:64 The friends of Allâh (‫ ;ﺃَﻭْ ﻟِﻴَﺎ َء‬10:62), the righteous and the
ْ from Allâh
believers (cf. 10:63) shall receive “the glad tiding” (‫)ﺍﻟﺒُ ْﺸ َﺮ ٰﻯ‬
in this very world in the form of true dreams and visions through
which they will commune with Allâh. In other words, His Self-
Disclosure will continue unchanged as in the past (cf. 6:34; 18:27;
10:19-21, 47; 8:33; 27:72; 34:30).

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‫ﺕ ﱠ‬
Kalimât Allâh ِ‫ﷲ‬ ِ ‫ َﻛﻠِ َﻤﺎ‬are the words of Allâh. “There is no change in
the words of Allâh” means ِ‫ﷲ‬ ‫ﺕ ﱠ‬
ِ ‫ َﻻ ﺗَ ْﺒ ِﺪﻳ َﻞ ﻟِ َﻜﻠِ َﻤﺎ‬, there will be no change in
His Divine laws. Furthermore, the words in a broader sense mean that
there can be no changes made to the Qur’ânic verses, and so this
passage refutes the suggestion of some that certain verses of the Holy
Qur’ân were abrogated.

‫َﻭ َﻻ ﻳَﺤْ ُﺰﻧﻚَ ﻗَﻮْ ﻟُﻬُ ْﻢ‬

10:65 Those who are near to Allâh (‫ )ﺃَﻭْ ﻟِﻴَﺎ َء‬are not grieved by hostile
words spoken against them because they need no respect nor power
(cf. 10:62). They look upon their person with an eye that sees their
smallness.

‫ﺕ َﻭ َﻣﺎ ﻓِﻲ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﷲُ َﻭﻟَﺪًﺍ ۗ◌ ُﺳﺒ َْﺤﺎﻧَﻪُ ۖ◌ ﻫُ َﻮ ْﺍﻟ َﻐﻨِ ﱡﻲ ۖ◌ ﻟَﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
‫ﻗَﺎﻟُﻮﺍ ﺍﺗﱠﺨَ َﺬ ﱠ‬
َ‫ﷲِ َﻣﺎ َﻻ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬ ‫ﺎﻥ ﺑِﻬَ ٰـ َﺬﺍ ۚ◌ ﺃَﺗَﻘُﻮﻟُﻮﻥَ َﻋﻠَﻰ ﱠ‬ ٍ َ‫ﺽ ۚ◌ ﺇِ ْﻥ ِﻋﻨ َﺪ ُﻛﻢ ﱢﻣﻦ ﺳ ُْﻠﻄ‬
ِ ْ‫ْﺍﻷَﺭ‬
10:68 Here arguments are provided against the assertion that Allâh
has taken to himself a son. He is limitless in His Glory and is immune
to the laws of decay and death, therefore He requires no son to
continue His work. He is self-sufficient and independent, so He needs
no son to help Him conduct the affairs of His creation. Finally, the
assertion that claims divine parentage is groundless and without proof,
and is no more than mere conjecture. Those who make such assertions
forge a lie against Allâh, and therefore they will not attain “Fallâh”
(cf. 2:5).

‫ﺎﻝ ﻟِﻘَﻮْ ِﻣ ِﻪ ﻳَﺎ ﻗَﻮْ ِﻡ ﺇِﻥ َﻛﺎﻥَ َﻛﺒ َُﺮ َﻋﻠَ ْﻴ ُﻜﻢ ﱠﻣﻘَﺎ ِﻣﻲ‬ َ َ‫ﻮﺡ ﺇِ ْﺫ ﻗ‬ٍ ُ‫َﻭﺍ ْﺗ ُﻞ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﻧَﺒَﺄ َ ﻧ‬
ُ ‫ﷲِ ﺗ ََﻮ ﱠﻛ ْﻠ‬
‫ﺖ ﻓَﺄَﺟْ ِﻤﻌُﻮﺍ ﺃَ ْﻣ َﺮ ُﻛ ْﻢ َﻭ ُﺷ َﺮ َﻛﺎ َء ُﻛ ْﻢ ﺛُ ﱠﻢ َﻻ ﻳَ ُﻜ ْﻦ‬ ‫ﷲِ ﻓَ َﻌﻠَﻰ ﱠ‬ ‫ﺕ ﱠ‬ ِ ‫ﻴﺮﻱ ﺑِﺂﻳَﺎ‬ ِ ‫َﻭﺗ َْﺬ ِﻛ‬
‫ﻨﻈﺮُﻭ ِﻥ‬ ِ ُ‫ﻲ َﻭ َﻻ ﺗ‬ ‫ﺃَ ْﻣ ُﺮ ُﻛ ْﻢ َﻋﻠَ ْﻴ ُﻜ ْﻢ ُﻏ ﱠﻤﺔً ﺛُ ﱠﻢ ﺍ ْﻗﻀُﻮﺍ ﺇِﻟَ ﱠ‬
10:71 This and the following verses give accounts of three Prophets
(Noah, Moses and Jonah). Their stories and accomplishments are
epitomized by the life of the Holy Prophet (pbuh). At Makkah he
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played the part of Noah, at Madînah that of Moses, and in his re-entry
into Makkah that of Jonah. His people benefited from his warning.
There is a suggestion that just as the people of Jonah benefited by his
warning, the Makkans and Arabs will ultimately believe in the Holy
Prophet (pbuh).
The account of Noah in this verse affirms that the Prophets of Allâh
do not depend on armies and allies. Moses demonstrated this when his
followers said, “We are overtaken” (10:61). Moses replied, “Not at
all, my Lord is with me” (10:62). We see parallels to the life of
Prophet Muhammad (pbuh). This is the secret behind prophethood.
Allâh shows His Majesty in situations when there are no obvious
indications of success.

َ‫ﻖ ﺑِ َﻜﻠِ َﻤﺎﺗِ ِﻪ َﻭﻟَﻮْ َﻛ ِﺮﻩَ ْﺍﻟ ُﻤﺠْ ِﺮ ُﻣﻮﻥ‬

‫ﷲُ ْﺍﻟ َﺤ ﱠ‬
‫ﻖ ﱠ‬
‫َﻭﻳ ُِﺤ ﱡ‬
10:82 “Allâh establishes the truth by dint of His decrees” indicates
that a righteous case does not need the support of unrighteous means.
Truth establishes itself through its own inherent strength and not by
falsehood. “Allâh’s decrees” means His will is manifested in the laws
of nature as well as in the Revelation granted by Him (cf. 8:7; 42:24).

‫ﻑ ﱢﻣﻦ ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭ َﻣﻠَﺌِ ِﻬ ْﻢ ﺃَﻥ‬

ٍ ْ‫ﻓَ َﻤﺎ ﺁ َﻣﻦَ ﻟِ ُﻤﻮ َﺳ ٰﻰ ﺇِ ﱠﻻ ُﺫﺭﱢ ﻳﱠﺔٌ ﱢﻣﻦ ﻗَﻮْ ِﻣ ِﻪ َﻋﻠَ ٰﻰ ﺧَ ﻮ‬
‫ﻳَ ْﻔﺘِﻨَﻬُ ْﻢ‬
10:83 “A few youths among his people accepted Moses”: Here, “his
people” refers to the Egyptians. The Holy Qur’ân relates that certain
Egyptians believed in Moses message (cf. 7:120-126). Pharaoh’s wife
was also among those who believed (66:11). Another verse (40:8),
mentions a “believer” among the people of Pharaoh. This
understanding is supported by the reference to “their chiefs” ( ‫) َﻣﻠَﺌِ ِﻬ ْﻢ‬, an
expression referring to the Egyptian chiefs.

َ‫َﻭﻧَ ﱢﺠﻨَﺎ ﺑِ َﺮﺣْ َﻤﺘِﻚَ ِﻣﻦَ ْﺍﻟﻘَﻮْ ِﻡ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦ‬

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10:86 The deliverance from persecution refers to the persecution by

the Pharaohs, which according to Jewish history lasted for almost 250
years or perhaps even longer.

َ‫َﻭﺍﺟْ َﻌﻠُﻮﺍ ﺑُﻴُﻮﺗَ ُﻜ ْﻢ ﻗِ ْﺒﻠَﺔً َﻭﺃَﻗِﻴ ُﻤﻮﺍ ﺍﻟﺼ َﱠﻼﺓ‬

10:87 Qiblah ً‫ ﻗِ ْﺒﻠَﺔ‬is derived from the term qabula ‫ ﻗﺒُﻞ‬means “face to
face”, “before”, or “opposite”. Here Moses directs his people to
construct houses that face each other and to live close together in
order to help one another in times of need. It also means “make your
houses of equal standing”, “make houses a place of worship”, or
“make your houses places of your sacrifice”. Figuratively, the phrase
means that the people of Moses should worship a common god. The
Israelites, as they did not have religious freedom and had no public
place of worship, were obliged to perform their prayers in their
houses. Figuratively this could also be interpreted as a message to the
Israelites that their only salvation lay in God-consciousness and
devotion to Him.

ْ ‫َﺭﺑﱠﻨَﺎ‬
َ ‫ﺍﻁ ِﻤﺲْ َﻋﻠَ ٰﻰ ﺃَ ْﻣ َﻮﺍﻟِ ِﻬ ْﻢ َﻭﺍ ْﺷ ُﺪ ْﺩ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ ﻓَ َﻼ ﻳ ُْﺆ ِﻣﻨُﻮﺍ َﺣﺘﱠ ٰﻰ ﻳَ َﺮ ُﻭﺍ ْﺍﻟ َﻌ َﺬ‬
‫ﺍﺏ‬
‫ْﺍﻷَﻟِﻴ َﻢ‬
10:88 The Prophets of Allâh are mild at heart, but like all other human
beings, sometimes their patience can be exhausted. “Destroy their
wealth and attack their hearts (and make their hearts hard), so they
believe not until they see the grievous punishment” was a prayer
offered by Moses. Noah’s prayer was similar: “My Lord! Do not leave
a single dweller from among the disbelievers on the land” (71:26). It
was the acceptance of this prayer that we read of further below in
verse 10:90.

ً‫ﻓَ ْﺎﻟﻴَﻮْ َﻡ ﻧُﻨَﺠﱢ ﻴﻚَ ﺑِﺒَ َﺪﻧِﻚَ ﻟِﺘَ ُﻜﻮﻥَ ﻟِ َﻤ ْﻦ ﺧَ ْﻠﻔَﻚَ ﺁﻳَﺔ‬

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10:92 “We will preserve you in your body only” is an allusion to the
ancient Egyptian custom of embalming the bodies of their kings and
chiefs intended to preserve them for the afterlife. The Holy Qur’ân
declares that Allâh said to the Pharaoh that his body would be saved to
serve as a lesson for the generations to come. This prophecy is another
profound Qur’ânic miracle and a further demonstration of the truth of
the word of Allâh: the Pharaohs body was really cast ashore and
preserved through mummification. It can still be seen today in the
Royal Mummy Rooms of the Egyptian Museum of Antiquities in
Cairo.
This is another instance of the insufficiency of the Bibles narrative
when compared to Qur’ânic revelation. The Qur’ân supplements the
Bible because the Bible makes no mention of this event, nor does any
other book of history. The Holy Prophet (pbuh) could not have known
about this mummification, as the discovery was never made until after
a period of more than 3,000 years. The name of this Pharaoh was
Merenphtah or Mernepthah.

َ ‫ﻓَﺈِﻥ ُﻛﻨﺖَ ﻓِﻲ َﺷ ﱟﻚ ﱢﻣ ﱠﻤﺎ ﺃَﻧﺰَ ْﻟﻨَﺎ ﺇِﻟَ ْﻴﻚَ ﻓَﺎﺳْﺄ َ ِﻝ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﻘ َﺮءُﻭﻥَ ْﺍﻟ ِﻜﺘ‬
‫َﺎﺏ ِﻣﻦ ﻗَ ْﺒﻠِﻚَ ﻟَﻘَ ْﺪ‬
َ‫ﻖ ِﻣﻦ ﱠﺭﺑﱢﻚَ ﻓَ َﻼ ﺗَ ُﻜﻮﻧ ﱠَﻦ ِﻣﻦَ ْﺍﻟ ُﻤ ْﻤﺘ َِﺮﻳﻦ‬ ‫َﺟﺎ َءﻙَ ْﺍﻟ َﺤ ﱡ‬
10:94 “And if you are in doubt” (‫ﻚ‬ ‫) ﻓَﺈِﻥ ُﻛﻨﺖَ ﻓِﻲ َﺷ ﱟ‬, refers to a doubt is
that particular to any reader of the Holy Book who is unable to grasp
the underlying meanings and the message because of his limited
spiritual knowledge. If someone is unable to understand the message
being conveyed, he is advised to refer to the explanation given by the
people blessed with Divine knowledge. As such people may be
difficult to find in the time and place of the reader, the reader is told to
refer to the explanations given by the learned of the past, “who were
before him”. This verse has been attached by Christian missionaries
who try to use it to prove that the Holy Prophet (pbuh) was in great
doubt, and therefore should have consulted the learned of the past -
the Christians and Jews. Some Muslims are misled by this argument

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and incorrectly start to assume that the Holy Prophet (pbuh) is being
addressed here. However, it becomes clear that verse 94 and 95
address the readers of the Holy Qur’ân endowed with less knowledge
when we read the admonition in verse 95: “Be not of those who cry
lies to the messages of Allâh” (Râzî). The Holy Prophet never “cried
lies” in response to the messages he received from the Exalted One. It
is the reader, who out of lack of knowledge and misunderstanding,
rejects the messages of the Holy Qur’ân. In the words, “which We
have revealed to you”, the Holy Prophet is of course the recipient of
the revelation and the reader has received it only through him, but if
we carefully continue to read the subsequent verses, it becomes clear
to whom the message is addressed. The opening words of the next
section read: “Say, O you people! If you are in doubt regarding my
creed” (10:104). The addressee is the same as in 10:94.
The Holy Prophet (pbuh) is said to have had the fullest certainty about
the Revelation which he received and never entertained any doubts.
Similarly, in 17:23 we read, “Your Lord has enjoined you to be good
to parents.” Here too, the reader is being addressed, and not the Holy
Prophet (pbuh) who was an orphan.

‫ﺲ‬ ْ ‫َﺖ ﻗَﺮْ ﻳَﺔٌ ﺁ َﻣﻨ‬

َ ُ‫َﺖ ﻓَﻨَﻔَ َﻌﻬَﺎ ﺇِﻳ َﻤﺎﻧُﻬَﺎ ﺇِ ﱠﻻ ﻗَﻮْ َﻡ ﻳُﻮﻧ‬ ْ ‫ﻓَﻠَﻮْ َﻻ َﻛﺎﻧ‬
10:98 Lau-lâ ‫ ﻟﻮﻻ‬is sometimes synonymous with hal-lâ ‫ ﻫﻞ ﻻ‬and can
be translated as “why not”. Lau-lâ is one of the so-called huruf al-
Tahdîd (a particle denoting insistence). When it is followed by a verb
in the past tense, as in this case, it implies reprove for ones not having
done something that should have been done. There is no equivalent
English idiom conveying the same meaning.
The verse refers to Jonas, who is mentioned in six different places in
the Holy Book. In the Bible he is spoken of as an Israelite Prophet
who was bidden to go to Nineveh (cf. 37:139-148).

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‫ﺽ ُﻛﻠﱡﻬُ ْﻢ َﺟ ِﻤﻴﻌ ًۚﺎ‬

ِ ْ‫َﻭﻟَﻮْ َﺷﺎ َء َﺭﺑﱡﻚَ َﻵ َﻣﻦَ َﻣﻦ ﻓِﻲ ْﺍﻷَﺭ‬
10:99 “If your Lord had enforced His will, those on the earth would
have all believed.” The obvious implication of this verse is that He has
willed the minds of human beings to operate otherwise, giving us the
freedom to choose between right and wrong; an absolute necessity for
spiritual progress. This status distinguishes human beings from
animals, which can only follow their instincts. We are given the power
to choose because the Creator Himself “chose” between existence and
non-existence. This freedom of choice is an attribute of Allâh, and is
innate in us. Yet with this freedom we must still accept responsibility
for the choices we make. The verse also tells us unequivocally that the
Holy Qur’ân does not allow the use of force for its dissemination.

‫ﺲ ﺃَﻥ ﺗُ ْﺆ ِﻣﻦَ ﺇِ ﱠﻻ ﺑِﺈ ِ ْﺫ ِﻥ ﱠ‬

ِ‫ﷲ‬ ٍ ‫َﻭ َﻣﺎ َﻛﺎﻥَ ﻟِﻨَ ْﻔ‬
10:100 “No one can believe save by the leave of Allâh,” means that
we only can believe in the Truth by virtue of Allâh’s guidance and our
God-given ability to discriminate between right and wrong. It does not
mean that Allâh would prevent someone from believing despite their
sincere efforts. Since a human beings freedom of moral choice
expresses itself in his adoption or rejection of conforming to his God-
willed nature, it can be said to depend, in the last resort, on Allâh’s
leave. It also indicates that one cannot attain true belief by mere lip
service to certain doctrines. “By the leave of Allâh” also signifies “by
the observance of the laws of Allâh”.

َ‫ﻨﺞ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬ ً

ِ ُ‫ﺛُ ﱠﻢ ﻧُﻨَﺠﱢ ﻲ ُﺭ ُﺳﻠَﻨَﺎ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ۚ◌ َﻛ َ ٰﺬﻟِﻚَ َﺣﻘّﺎ َﻋﻠَ ْﻴﻨَﺎ ﻧ‬
10:103 Haqqan ‘alainâ ‫ َﺣﻘًّﺎ َﻋﻠَ ْﻴﻨَﺎ‬means, “We made it binding on
ourselves”. According to Râzî, the words denote rather a logical
necessity, which is the unavoidable fulfilment of Allâh’s free will and
does not imply that He is under some obligation. There is nothing

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binding upon Him, nor has a human being ever had any claim with
regard to his Creator and creation.

11. CHAPTER ‫ﺳﻮﺭﺓ ﻫﻮﺩ‬

(Prophet) Hûd
(Revealed before Hijrah)
This chapter bears a great resemblance to the former, both in
methodand subject matter. The preceding chapter had classified the
opponents of Truth as three types: Those who were wholly spared -
the people of Jonas. Those who were completely destroyed - the
people of Noah. Those who were only partly destroyed - the Pharaoh
and his armies.
In the present chapter the Holy Qur’ân discusses the reasons why the
people of Hûd were destroyed and that no trace of them was left.
Next, believers are warned against associating with people for whom
Divine punishment has been promised in this chapter. Additionally,
some of the narrations of earlier Prophets mentioned in the previous
chapter are developed further in the present chapter in some detail.
They are illuminated more deeply from a different perspective. There
is a particular stress placed on dealing justly. The Holy Prophet (pbuh)
is reported to have said, “Chapter Hûd has prematurely aged me.”
This was because of the responsibility conferred on him for his
followers, as we read in verse 112.

ٍ ِ‫ﺖ ِﻣﻦ ﻟﱠ ُﺪ ْﻥ َﺣ ِﻜ ٍﻴﻢ َﺧﺒ‬

‫ﻴﺮ‬ ْ ‫ﺍﻟﺮ ۚ◌ ِﻛﺘَﺎﺏٌ ﺃُﺣْ ِﻜ َﻤ‬
ْ َ‫ﺖ ﺁﻳَﺎﺗُﻪُ ﺛُ ﱠﻢ ﻓُﺼﱢ ﻠ‬
11:1 Alif Lâm Râ ‫ ﺍﻟﺮ‬is the abbreviation of “I am Allâh Who is
ْ ‫ ﺃُﺣْ ِﻜ َﻤ‬is something that is characterized by
seeing” (cf. 2:1). Uhkimat ‫ﺖ‬

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wisdom. It also means to be made solid, sound and firm, clear by

itself, free from defect, imperfection or ambiguity (Tâj; Lane).
According to Zamakhsharî and Râzî, the conjunction Thumma ‫ ﺛُ ﱠﻢ‬does
not denote a sequence in time, but rather a coordination of qualities
and conditions. Fussilat ‫ﺖ‬ ‫ ﻓُ ﱢ‬signifies something to be explained in
ْ َ‫ﺼﻠ‬
detail. Here it has been substituted for mutashâbuhat ‫ﻣﺘﺸﺎﺑﺔ‬, which
means “explained in detail those aspects of the Qur’ânic teachings that
have many meanings” (cf. 3:7). Thus the Holy Qur’ân contains both
the fundamental teachings of Islam and the details of those teachings.
However, the details are always subordinate to the fundamentals.

‫َﻭﺃَ ِﻥ ﺍ ْﺳﺘَ ْﻐﻔِﺮُﻭﺍ َﺭﺑﱠ ُﻜ ْﻢ ﺛُ ﱠﻢ ﺗُﻮﺑُﻮﺍ ﺇِﻟَ ْﻴ ِﻪ ﻳُ َﻤﺘﱢ ْﻌ ُﻜﻢ ﱠﻣﺘَﺎﻋًﺎ َﺣ َﺴﻨًﺎ ﺇِﻟَ ٰﻰ ﺃَ َﺟ ٍﻞ ﱡﻣ َﺴ ًّﻤﻰ‬
ُ‫ﺕ ُﻛ ﱠﻞ ِﺫﻱ ﻓَﻀْ ٍﻞ ﻓَﻀْ ﻠَﻪ‬ ِ ‫َﻭﻳ ُْﺆ‬
11:3 The verse shows that the state of taubah ‫ ﺗﻮﺑﺔ‬- “turning to Allâh
in repentance” comes after, and is higher than istighfâr ‫ ;ﺇﺳﺘﻐﻔﺎﺭ‬seeking
protection from Allâh against the faults of our spiritual development.
Some people object that there is insufficient time to carry out the
religious duties between their daily life and the struggles for earning
their livelihoods. This notion is rejected here and Allâh gives a
promise to those who fear such. The verse 10:6 elaborates further on
the subject.

ُ َ‫ﺃَ َﻻ ﺇِﻧﱠﻬُ ْﻢ ﻳَ ْﺜﻨُﻮﻥ‬

‫ﺻ ُﺪﻭ َﺭﻫُ ْﻢ ﻟِﻴَ ْﺴﺘ َْﺨﻔُﻮﺍ ِﻣ ْﻨﻪُ ۚ◌ ﺃَ َﻻ ِﺣﻴﻦَ ﻳَ ْﺴﺘَ ْﻐ ُﺸﻮﻥَ ﺛِﻴَﺎﺑَﻬُ ْﻢ ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ‬
َ‫ﻳ ُِﺴﺮﱡ ﻭﻥَ َﻭ َﻣﺎ ﻳُ ْﻌﻠِﻨُﻮﻥ‬
11:5 Yathnûna Sadûra-hum ‫ﺻﺪُﻭ َﺭﻫُ ْﻢ‬ ُ َ‫ ﻳَ ْﺜﻨُﻮﻥ‬is derived from thna
sadra-hum ‫ ﺛﻨﺊ ﺻﺪﺭﻫﻢ‬literally meaning, “he folded his bosom”; or “he
concealed something (enmity or other)in his breast” (Tâj). Similarly,
we read Yastaghshûna Thiyâbahum ‫ ﻳَ ْﺴﺘَ ْﻐ ُﺸﻮﻥَ ﺛِﻴَﺎﺑَﻬُ ْﻢ‬that means, “They
wrap themselves in their garments in order that they might not see nor
hear” (Lisân); “They make their garments a covering over their ears,
and thus they are holding back from lending an ear”. It is an allusion

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to their running away from Truth (Râghib). It also suggests that they
allow their hearts to be enveloped by prejudice, denying them spiritual
perception. The verse cites reasons why the disbelievers cannot accept
the Truth: it is because of their hidden enmity, doubts and objections,
and their refusal to open their hearts to have their doubts resolved.
Thiyâb ‫ ﺛﻴﺎﺏ‬hearts and minds to remain wrapped up in prejudice (see
also 2:88; 71:7).

ِ ْ‫َﻭ َﻣﺎ ِﻣﻦ ﺩَﺍﺑﱠ ٍﺔ ﻓِﻲ ْﺍﻷَﺭ‬

‫ﺽ ﺇِ ﱠﻻ َﻋﻠَﻰ ﱠ‬
‫ﷲِ ِﺭ ْﺯﻗُﻬَﺎ َﻭﻳَ ْﻌﻠَ ُﻢ ُﻣ ْﺴﺘَﻘَ ﱠﺮﻫَﺎ َﻭ ُﻣ ْﺴﺘَﻮْ َﺩ َﻋﻬَﺎ‬
11:6 Mustaqar‫ ُﻣ ْﺴﺘَﻘَ ّﺮ‬is permanent lodging place. Mustauda ‫ُﻣ ْﺴﺘَﻮْ َﺩ‬
means temporary sojourn. These words signify not only a place of
permanent lodging and of temporary sojourn but also “a final or
determined limit of a thing”, either in time or place; “appointed term”;
or “end of one’s course” (Tâj). For the Hereafter, there is also a
Mustaqar ّ‫ ُﻣ ْﺴﺘَﻘَﺮ‬and a Mustauda ‫ ُﻣ ْﺴﺘَﻮْ َﺩ‬.

‫ﺽ ﻓِﻲ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ َﻭ َﻛﺎﻥَ َﻋﺮْ ُﺷﻪُ َﻋﻠَﻰ ْﺍﻟ َﻤﺎ ِء‬َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ َ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬
‫ﻟِﻴَ ْﺒﻠُ َﻮ ُﻛ ْﻢ ﺃَﻳﱡ ُﻜ ْﻢ ﺃَﺣْ َﺴ ُﻦ َﻋ َﻤ ًﻼ‬
11:7 Sittat-i-Ayyâm ‫ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ‬literally means “six days”. Ayyâm ‫ﺇﻳٌﺎﻡ‬
means here, periods or stages. A reference is made here to the six
stages of evolution. In this context, the term cannot be interpreted to
mean “days” however, because the concept of reckoning a day comes
from the rising and setting of the sun.
The metaphoric reference to the “Throne of His power resting over on
water” is explained by the Holy Qur’ân itself. Water is repeatedly
described as the source of all life (21:30, 164; 6:99; 16:10; 25:54;
35:27; 77:20; 86:6). Similarly, Allâh’s Revelations and His Word are
compared to water at several places in the Holy Qur’ân (15:22; 16: 65;
22:63; 39:21). The Divine Attributes of the Might of Allâh find their
manifestation through living creatures, and above all through the
human being who is the highest developed form of life. Just as

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physical life grows out of rainwater, spiritual life grows out of Allâh’s
water of Revelation, and these Attributes find their manifestation
through His Word “Be!” The object of the creation of the human
being is that He, the Great Creator, be known by his creation. He has
made this possible through His Self-Disclosures. However, His
manifestation will only take place in its complete form in the life after
death, as the lifespan of this world is very short. The system of
creation means that we shall have a life after death and after our time
in this temporal abode, we shall have a permanent lodging place.

ِ ْ ‫َﻭﻟَﺌِ ْﻦ ﺃَ َﺫ ْﻗﻨَﺎ‬
‫ﺍﻹﻧ َﺴﺎﻥَ ِﻣﻨﱠﺎ َﺭﺣْ َﻤﺔً ﺛُ ﱠﻢ ﻧَ َﺰ ْﻋﻨَﺎﻫَﺎ ِﻣ ْﻨﻪُ ﺇِﻧﱠﻪُ ﻟَﻴَﺌُﻮﺱٌ َﻛﻔُﻮ ٌﺭ‬
11:9 Ya’ûs ٌ‫ ﻳَﺌُﻮﺱ‬is from ya’isa ‫ﻳﺌﺲ‬,
َ meaning to despair or give up
hope. The verse says that the true believers never give up hope; only
those who are weak in belief despair. The Prophets of Allâh never
despaired. We read in 12:84-87, “He (Jacob) turned away from them
and said, ‘O my grief for Joseph!’, and his eyes were drowned with
tears of grief and he was suppressing his sorrow. Then Jacob said, I
complain of my anguish and my sorrow to none but Allâh. He then
said to his sons, Do not despair of Allâh’s soothing mercy, none but
people who deny (the truth) lose hope of Allâh’s soothing mercy.”

ُ
ِ ‫ﺻ ْﺪﺭُﻙَ ﺃَﻥ ﻳَﻘُﻮﻟُﻮﺍ ﻟَﻮْ َﻻ ﺃ‬
‫ﻧﺰ َﻝ‬ َ ‫ﻖ ﺑِ ِﻪ‬ ٌ ِ‫ﺿﺎﺋ‬ َ ‫ْﺾ َﻣﺎ ﻳُﻮ َﺣ ٰﻰ ﺇِﻟَ ْﻴﻚَ َﻭ‬ ِ ‫ﻓَﻠَ َﻌﻠﱠﻚَ ﺗ‬
ٌ ‫َﺎﺭ‬
َ ‫ﻙ ﺑَﻌ‬
ٌ َ‫َﻋﻠَ ْﻴ ِﻪ َﻛﻨ ٌﺰ ﺃَﻭْ َﺟﺎ َء َﻣ َﻌﻪُ َﻣﻠ‬
‫ﻚ‬
11:12 Dzâikun bihî Sadraka ‫ﻙ‬ َ ‫ﺻ ْﺪ ُﺭ‬ ٌ ِ‫ﺿﺎﺋ‬
َ ‫ﻖ ﺑِ ِﻪ‬ َ literally means, “His heart
became narrow because of this”. This is an Arabic expression for
feelings of distress, sorrows and worries.

‫ﻧﺰ َﻝ ﺑِ ِﻌ ْﻠ ِﻢ ﱠ‬ُ
ِ‫ﷲ‬ ِ ‫ﻓَﺈِﻟﱠ ْﻢ ﻳَ ْﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟَ ُﻜ ْﻢ ﻓَﺎ ْﻋﻠَ ُﻤﻮﺍ ﺃَﻧﱠ َﻤﺎ ﺃ‬
11:14 “But if they (the disbelievers) do not respond to you (the
believer or the reader), then know that this (Qur’ân) which has been
revealed is with Allâh’s knowledge.” Here, in the word Fâ-illam ‫ﻓَﺈِﻟﱠ ْﻢ‬

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the conjunction fa suggests that what is now being said is connected

with the challenge made in the preceding verse, thus disbelievers are
being addressed again. The use of the plural pronoun lakum ‫ﻟﻜﻢ‬, “you”,
instead of laka ‫ﻚ‬َ ‫ ﻟ‬, “they”, suggests that it is now the reader who is
being addressed. The translation becomes ‫ﻓَﺈِﻟﱠ ْﻢ ﻳَ ْﺴﺘَ ِﺠﻴﺒُﻮﺍ ﻟَ ُﻜ ْﻢ‬: “If they (the
disbelievers) do not respond to you (the believers).” Thus when the
verse is read as a continuation of the preceding verse, it indicates that
the Holy Qur’ân will forever stand unrivalled and that the challenge of
verse 11:13 is not for the Holy Prophet (pbuh) alone, but remains
valid for Muslims of every era.

ُ‫ﺃَﻓَ َﻤﻦ َﻛﺎﻥَ َﻋﻠَ ٰﻰ ﺑَﻴﱢﻨَ ٍﺔ ﱢﻣﻦ ﱠﺭﺑﱢ ِﻪ َﻭﻳَ ْﺘﻠُﻮﻩُ َﺷﺎ ِﻫ ٌﺪ ﱢﻣ ْﻨﻪ‬
11:17 “He who stands upon a clear proof” applies to the Holy Prophet
(pbuh), and Shâhid ‫ ﺷَﺎ ِﻫ ٌﺪ‬is witness. The witness is the one who bares
testimony to this Truth. These witnesses are those from among the
followers of the Holy Prophet (pbuh) who confirm the Truth; the
witnesses par excellences are the Mujaddadîn and the Saints (Auliyâ).

‫ﷲِ َﻛ ِﺬﺑًﺎ ۚ◌ ﺃُﻭﻟَ ٰـﺌِﻚَ ﻳُﻌ َْﺮﺿُﻮﻥَ َﻋﻠَ ٰﻰ َﺭﺑﱢ ِﻬ ْﻢ َﻭﻳَﻘُﻮ ُﻝ‬ ْ َ‫َﻭ َﻣ ْﻦ ﺃ‬
‫ﻅﻠَ ُﻢ ِﻣ ﱠﻤ ِﻦ ﺍ ْﻓﺘ ََﺮ ٰﻯ َﻋﻠَﻰ ﱠ‬
‫ْﺍﻷَ ْﺷﻬَﺎ ُﺩ ﻫَ ٰـ ُﺆ َﻻ ِء ﺍﻟﱠ ِﺬﻳﻦَ َﻛ َﺬﺑُﻮﺍ َﻋﻠَ ٰﻰ َﺭﺑﱢ ِﻬ ْﻢ‬
11:18 Ashhâd ‫ ْﺍﻷَ ْﺷﻬَﺎ ُﺩ‬is the plural of shâhid ‫ﺷَﺎ ِﻫ ٌﺪ‬. The witnesses are
holders of high standards of morality imbued with Divine Attributes.
The word is also used for Divine Revelation (Tâj, Lisân). As reported
by Ibn ‘Abbâs, the ashhâd are the Appointees (- mâ‘mûr) of Allâh,
and they may be the Prophets of a nation or its reformers (-
mujaddadîn) and saints, who on the Day of Judgment will be called
upon to testify for or against the people to whom they were sent
(Baghawî). In 16:84, witnesses “out of every community” is
mentioned who will testify for or against their people.

َ ‫ﺃُﻭﻟَ ٰـﺌِﻚَ ﺍﻟﱠ ِﺬﻳﻦَ ﺧَ ِﺴﺮُﻭﺍ ﺃَﻧﻔُ َﺴﻬُ ْﻢ َﻭ‬

َ‫ﺿ ﱠﻞ َﻋ ْﻨﻬُﻢ ﱠﻣﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻔﺘَﺮُﻭﻥ‬

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11:21 Yaftarûn َ‫ ﻳَ ْﻔﺘَﺮُﻭﻥ‬-“That which they forged” is a phrase which

applies not merely to false deities, but also to deceptive ideas or half-
truths meant to delude the mind (cf. 6:112), and more generally,
anything that causes people to lose sight of spiritual values.

◌ۚ ‫ﺎﻥ َﻣﺜَ ًﻼ‬

ِ َ‫ﻴﻊ ۚ◌ ﻫَﻞْ ﻳَ ْﺴﺘ َِﻮﻳ‬
ِ ‫ﻴﺮ َﻭﺍﻟ ﱠﺴ ِﻤ‬
ِ ‫ﺼ‬ِ َ‫ﺻ ﱢﻢ َﻭ ْﺍﻟﺒ‬ َ َ‫َﻣﺜَ ُﻞ ْﺍﻟﻔَ ِﺮﻳﻘَﻴ ِْﻦ َﻛ ْﺎﻷَ ْﻋ َﻤ ٰﻰ َﻭ ْﺍﻷ‬
َ‫ﺃَﻓَ َﻼ ﺗَ َﺬ ﱠﻛﺮُﻭﻥ‬
11:24 “The blind and the deaf and the seeing and the hearing” ‫َﻛ ْﺎﻷَ ْﻋ َﻤ ٰﻰ‬
ِ ‫ﻴﺮ َﻭﺍﻟ ﱠﺴ ِﻤ‬
‫ﻴﻊ‬ ِ ‫ﺼ‬ِ َ‫ﺻ ﱢﻢ َﻭ ْﺍﻟﺒ‬
َ َ‫ َﻭ ْﺍﻷ‬is a beautiful contrast: the believers and those
who reject the Divine Revelation.

‫ﻨﺖ َﻋﻠَ ٰﻰ ﺑَﻴﱢﻨَ ٍﺔ ﱢﻣﻦ ﱠﺭﺑﱢﻲ َﻭﺁﺗَﺎﻧِﻲ َﺭﺣْ َﻤﺔً ﱢﻣ ْﻦ ِﻋﻨ ِﺪ ِﻩ‬ ُ ‫ﺎﻝ ﻳَﺎ ﻗَﻮْ ِﻡ ﺃَ َﺭﺃَ ْﻳﺘُ ْﻢ ﺇِﻥ ُﻛ‬
َ َ‫ﻗ‬
ِ ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺃَﻧُ ْﻠ ِﺰ ُﻣ ُﻜ ُﻤﻮﻫَﺎ َﻭﺃَﻧﺘُ ْﻢ ﻟَﻬَﺎ َﻛ‬
َ‫ﺎﺭﻫُﻮﻥ‬ ْ َ‫ﻓَ ُﻌ ﱢﻤﻴ‬
11:28 Anlazi-mukumûha ‫ ﺃَﻧُ ْﻠ ِﺰ ُﻣ ُﻜ ُﻤﻮﻫَﺎ‬- “Shall we thrust it upon you to
accept?” - is derived from lazama ‫ﻟَﺰَﻡ‬, meaning to thrust, adhere,
fasten, or to compel one to do. The verse informs us of a cardinal
Islamic principle that there shall be no coercion in matters of faith
(2:256).

ِ َ‫ﷲِ ۚ◌ َﻭ َﻣﺎ ﺃَﻧَﺎ ﺑِﻄ‬

‫ﺎﺭ ِﺩ‬ ‫ﻱ ﺇِ ﱠﻻ َﻋﻠَﻰ ﱠ‬ َ ‫َﻭﻳَﺎ ﻗَﻮْ ِﻡ َﻻ ﺃَﺳْﺄَﻟُ ُﻜ ْﻢ َﻋﻠَ ْﻴ ِﻪ َﻣ ًﺎﻻ ۖ◌ ﺇِ ْﻥ ﺃَﺟْ ِﺮ‬
َ‫ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ۚ◌ ﺇِﻧﱠﻬُﻢ ﱡﻣ َﻼﻗُﻮ َﺭﺑﱢ ِﻬ ْﻢ َﻭﻟَ ٰـ ِﻜﻨﱢﻲ ﺃَ َﺭﺍ ُﻛ ْﻢ ﻗَﻮْ ًﻣﺎ ﺗَﺠْ ﻬَﻠُﻮﻥ‬
11:29 The Holy Prophet (pbuh) used the same words “O my people! I
ask you in return for this…” while discussing matters with the leaders
of the pagan Makkans.

‫ﺎﺭ ﺍﻟﺘﱠﻨﱡﻮ ُﺭ ﻗُ ْﻠﻨَﺎ ﺍﺣْ ِﻤﻞْ ﻓِﻴﻬَﺎ ِﻣﻦ ُﻛﻞﱟ َﺯﻭْ َﺟﻴ ِْﻦ ْﺍﺛﻨَﻴ ِْﻦ‬ َ َ‫َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ َﺟﺎ َء ﺃَ ْﻣ ُﺮﻧَﺎ َﻭﻓ‬
‫ﻖ َﻋﻠَ ْﻴ ِﻪ ْﺍﻟﻘَﻮْ ُﻝ َﻭ َﻣ ْﻦ ﺁ َﻣﻦَ ۚ◌ َﻭ َﻣﺎ ﺁ َﻣﻦَ َﻣ َﻌﻪُ ﺇِ ﱠﻻ ﻗَﻠِﻴ ٌﻞ‬
َ َ‫َﻭﺃَ ْﻫﻠَﻚَ ﺇِ ﱠﻻ َﻣﻦ َﺳﺒ‬
11:40 The Flood was not a universal visitation affecting the whole
world or all people. The Holy Qur’ân indicates that it took place in the
land of the people of Noah, who was not a universal Prophet. The
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mention of the water flowing from the valley also indicates that it was
only a tract of land that was flooded and not the entire earth. Al-
Tannûr ‫ ﺍﻟﺘﱠﻨﱡﻮ ُﺭ‬is the high ground. It also stands in for “early in the
morning”. The words translated as “Embark in it with two of every
kind” do not mean that Noah boarded with mating pairs of every kind
of living creatures. There are two words in the verse that set a limit on
the numbers. Firstly, the word min ‫ ﻣﻦ‬that means “from some” and
secondly, the word kul ‫ﻛﻞ‬. The word kul does not necessarily mean
“all”. We read for instance about the Queen of Sabâ in that “She was
given everything” (- kullun; 27:23), and about Dhul-Qarnain, “We
provided him with all sorts of means” (18:83). It is obvious that
Queen Sabâ and Dhul-Qarnain were not given everything existing on
the earth at that time.

ِ ُ‫ﻴﺾ ْﺍﻟ َﻤﺎ ُء َﻭﻗ‬

‫ﻀ َﻲ ْﺍﻷَ ْﻣ ُﺮ‬ َ ‫ﻴﻞ ﻳَﺎ ﺃَﺭْ ﺽُ ﺍ ْﺑﻠَ ِﻌﻲ َﻣﺎ َء ِﻙ َﻭﻳَﺎ َﺳ َﻤﺎ ُء ﺃَ ْﻗﻠِ ِﻌﻲ َﻭ ِﻏ‬
َ ِ‫َﻭﻗ‬
‫ﻱ‬ ْ َ ْ
‫َﻭﺍ ْﺳﺘ ََﻮﺕ َﻋﻠﻰ ﺍﻟﺠُﻮ ِﺩ ﱢ‬
11:44 The mountain al-Jûdî is part of a long chain of mountains on the
eastern side of the Tigris.

‫ﺢ‬
ٍ ِ‫ﺻﺎﻟ‬ َ ِ‫ْﺲ ِﻣ ْﻦ ﺃَ ْﻫﻠ‬
َ ‫ﻚ ۖ◌ ﺇِﻧﱠﻪُ َﻋ َﻤ ٌﻞ َﻏ ْﻴ ُﺮ‬ َ ‫ﺎﻝ ﻳَﺎ ﻧُﻮ ُﺡ ﺇِﻧﱠﻪُ ﻟَﻴ‬
َ َ‫ﻗ‬
11:46 “He does not belong to your family” ‫ﻚ‬ َ ِ‫ْﺲ ِﻣ ْﻦ ﺃَ ْﻫﻠ‬
َ ‫ ﺇِﻧﱠﻪُ ﻟَﻴ‬means that
the family of a Prophet consists of his followers and does not refer to
his blood relations. The Qur’ânic words Innahu ‘amalan ghaira
Sâlihan ‫ﺢ‬ َ ‫ ﺇِﻧﱠﻪُ َﻋ َﻤ ٌﻞ َﻏ ْﻴ ُﺮ‬literally mean: “He is of unrighteous
ٍ ِ‫ﺻﺎﻟ‬
conduct” or “a person given to unrighteous conduct”. In Arabic, when
reference is made to a person who is the embodiment of a certain
quality, he is designated not as the one who possesses that quality, but
as the quality itself. The use of the infinitive as an active participle
when an intensified sense is intended is in harmony with the Arabic
idiom.

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‫ﺐ ﻧُﻮ ِﺣﻴﻬَﺎ ﺇِﻟَ ْﻴﻚَ ۖ◌ َﻣﺎ ُﻛﻨﺖَ ﺗَ ْﻌﻠَ ُﻤﻬَﺎ ﺃَﻧﺖَ َﻭ َﻻ ﻗَﻮْ ُﻣﻚَ ِﻣﻦ ﻗَﺒ ِْﻞ‬ ِ ‫ﺗِ ْﻠﻚَ ِﻣ ْﻦ ﺃَﻧﺒَﺎ ِء ْﺍﻟ َﻐ ْﻴ‬
َ‫ﻫَ ٰـ َﺬﺍ ۖ◌ ﻓَﺎﺻْ ﺒِﺮْ ۖ◌ ﺇِ ﱠﻥ ْﺍﻟ َﻌﺎﻗِﺒَﺔَ ﻟِ ْﻠ ُﻤﺘﱠﻘِﻴﻦ‬
11:49 The account concerning the “news of the hidden or unseen
ِ ‫ )ﺃَﻧﺒَﺎ ِء ْﺍﻟ َﻐ ْﻴ‬is not a reference to the history of the various
realities” (‫ﺐ‬
Prophets, but to the history of the Holy Prophet (pbuh) and the fate of
his opponents in comparison with the history of these other Prophets.
The words that follow, “be patient” (‫)ﻓَﺎﺻْ ﺒِﺮ‬, are an indication of this.

ْ
‫ﷲِ َﻭ َﻻ ﺗَ َﻤﺴﱡﻮﻫَﺎ‬ ِ ْ‫ﷲِ ﻟَ ُﻜ ْﻢ ﺁﻳَﺔً ﻓَ َﺬﺭُﻭﻫَﺎ ﺗَﺄ ُﻛﻞْ ﻓِﻲ ﺃَﺭ‬
‫ﺽ ﱠ‬ ‫َﻭﻳَﺎ ﻗَﻮْ ِﻡ ﻫَ ٰـ ِﺬ ِﻩ ﻧَﺎﻗَﺔُ ﱠ‬
ٌ‫ﺑِﺴُﻮ ٍء ﻓَﻴَﺄْ ُﺧ َﺬ ُﻛ ْﻢ َﻋ َﺬﺍﺏٌ ﻗَ ِﺮﻳﺐ‬
11:64 The she-camel, upon which he used to ride and move around to
preach his mission was a symbol of the free movement of Sâlih to
preach.

‫ﺚ‬ َ َ‫ﺕ ُﺭ ُﺳﻠُﻨَﺎ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ ﺑِ ْﺎﻟﺒُ ْﺸ َﺮ ٰﻯ ﻗَﺎﻟُﻮﺍ َﺳ َﻼ ًﻣﺎ ۖ◌ ﻗ‬

َ ِ‫ﺎﻝ َﺳ َﻼ ٌﻡ ۖ◌ ﻓَ َﻤﺎ ﻟَﺒ‬ ْ ‫َﻭﻟَﻘَ ْﺪ َﺟﺎ َء‬
‫ﺃَﻥ َﺟﺎ َء ﺑِ ِﻌﺠْ ٍﻞ َﺣﻨِﻴ ٍﺬ‬
11:69 Abraham was greeted by the words Salâman ‫ َﺳ َﻼ ًﻣﺎ‬,“Peace!”
According to Arabic idiom, this is a greeting with a reference to a
particular time, which may be the past, present, or future. On the other
hand, Salâma ‫ َﺳ َﻼ ٌﻡ‬is a greeting with no reference to time and no
temporal limitations. In other words Salâma ‫ َﺳ َﻼ ٌﻡ‬means “peace for all
times”. Thus, the greeting with which Abraham replied was of better
standing (- martaba) than the one by which his guests addressed him.
This is in accordance with the Qur’ânic decree: “Whenever you are
greeted with a prayer, greet you with a better prayer, or at least
return the same” (4:86). Abraham, being an of moral virtues, greeted
his guests with a better prayer. As an example of his friendliness
towards his guests, he also did not wait to ask them whether they were
hungry or wanted to eat, but “he lost no time in serving his guests with
a roasted calf” ‫ﺚ ﺃَﻥ َﺟﺎ َء ﺑِ ِﻌﺠْ ٍﻞ َﺣﻨِﻴ ٍﺬ‬
َ ِ‫ ﻟَﺒ‬.

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َ ‫َﺼ ُﻞ ﺇِﻟَ ْﻴ ِﻪ ﻧَ ِﻜ َﺮﻫُ ْﻢ َﻭﺃَﻭْ َﺟ‬

ْ ‫ﺲ ِﻣ ْﻨﻬُ ْﻢ ِﺧﻴﻔَﺔً ۚ◌ ﻗَﺎﻟُﻮﺍ َﻻ ﺗ‬
‫َﺨَﻒ‬ ِ ‫ﻓَﻠَ ﱠﻤﺎ َﺭﺃَ ٰﻯ ﺃَ ْﻳ ِﺪﻳَﻬُ ْﻢ َﻻ ﺗ‬
ُ
‫ﺇِﻧﱠﺎ ﺃﺭْ ِﺳ ْﻠﻨَﺎ ﺇِﻟَ ٰﻰ ﻗَﻮْ ِﻡ ﻟُﻮ ٍﻁ‬
11:70 When Abraham saw that the hands of his guests did not extend
to the meal he served, he at once realized that they had come with bad
news. The guests however first gave Abraham the good news that his
barren wife was to bear a son. The details of the bad news were given
ْ ‫)ﻻ ﺗَﺨ‬
later. “Have no fear” (‫َﻒ‬ َ refers to the fear of Abraham before
Allâh, and not from his guests.

‫ﻕ‬ َ ‫ﺸﺮْ ﻧَﺎﻫَﺎ ﺑِﺈِﺳ‬

َ ‫ْﺤﺎ‬ َ َ‫َﻭﺍ ْﻣ َﺮﺃَﺗُﻪُ ﻗَﺎﺋِ َﻤﺔٌ ﻓ‬
ْ ‫ﻀ ِﺤ َﻜ‬
‫ﺖ ﻓَﺒَ ﱠ‬
11:71 Dzahikat ‫ﺖ‬ ْ ‫ﺿ ِﺤ َﻜ‬
َ is derived from dzahika ‫ﻚ‬
َ ‫ﺿ ِﺤ‬
َ meaning to
wonder, rejoice, inspire with awe, become clear. It has also the
meaning to menstruate (Tâj, Râghib, Lane).

ِ ‫ﷲِ َﻭﺑَ َﺮ َﻛﺎﺗُﻪُ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺃَ ْﻫ َﻞ ْﺍﻟﺒَ ْﻴ‬

‫ﺖ‬ ‫ﺖ ﱠ‬
ُ ‫َﺭﺣْ َﻤ‬
11:73 Ahl al-Bait ‫ﺖ‬ِ ‫ ﺃَ ْﻫ َﻞ ْﺍﻟﺒَ ْﻴ‬- “Members of a household” can include
both males and females, or only males or females. The guests sent the
greetings of Allâh’s Mercy and Blessings to the members of the
household of Abraham. “The members of the house” signifies only
Abraham’s wife, as there was no child at that time. Thus, here Ahl al-
Bait may consist of only a female. This assumption is justified further
when we read verse 28:12 in which the household mentioned
consisted of the mother of Moses who was to nurse Moses.

‫ﻕ ﺑِ ِﻬ ْﻢ َﺫﺭْ ﻋًﺎ‬ َ ‫ﺕ ُﺭ ُﺳﻠُﻨَﺎ ﻟُﻮﻁًﺎ ِﺳﻲ َء ﺑِ ِﻬ ْﻢ َﻭ‬

َ ‫ﺿﺎ‬ ْ ‫َﻭﻟَ ﱠﻤﺎ َﺟﺎ َء‬
11:77 Lot was the son of Abraham’s brother. Later he settled down on
the east of the Jordan, near what is today the Dead Sea.

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ِ ‫َﻭ َﺟﺎ َءﻩُ ﻗَﻮْ ُﻣﻪُ ﻳُﻬ َْﺮ ُﻋﻮﻥَ ﺇِﻟَ ْﻴ ِﻪ َﻭ ِﻣﻦ ﻗَ ْﺒ ُﻞ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠُﻮﻥَ ﺍﻟ ﱠﺴﻴﱢﺌَﺎ‬
َ َ‫ﺕ ۚ◌ ﻗ‬
‫ﺎﻝ ﻳَﺎ ﻗَﻮْ ِﻡ‬
‫ْﺲ‬َ ‫ﺿ ْﻴﻔِﻲ ۖ◌ ﺃَﻟَﻴ‬
َ ‫ﻭﻥ ﻓِﻲ‬ ِ ‫ﷲَ َﻭ َﻻ ﺗُ ْﺨ ُﺰ‬ ‫ﻁﻬَ ُﺮ ﻟَ ُﻜ ْﻢ ۖ◌ ﻓَﺎﺗﱠﻘُﻮﺍ ﱠ‬ ْ َ‫ﻫَ ٰـ ُﺆ َﻻ ِء ﺑَﻨَﺎﺗِﻲ ﻫُ ﱠﻦ ﺃ‬
ِ ‫ِﻣﻨ ُﻜ ْﻢ َﺭ ُﺟ ٌﻞ ﺭ‬
‫ﱠﺷﻴ ٌﺪ‬
11:78 Lot offered his daughters who were married in the town as
hostages so that he might be allowed to keep his guests with him.
According to 15:70 he had been forbidden to give shelter to strangers;
this may have been due to the constant danger of tribal fighting and
the possibility of harboring spies of the enemy.

‫ﻗَﺎﻟُﻮﺍ ﻟَﻘَ ْﺪ َﻋﻠِ ْﻤﺖَ َﻣﺎ ﻟَﻨَﺎ ﻓِﻲ ﺑَﻨَﺎﺗِﻚَ ِﻣ ْﻦ َﺣ ﱟ‬

‫ﻖ َﻭﺇِﻧﱠﻚَ ﻟَﺘَ ْﻌﻠَ ُﻢ َﻣﺎ ﻧُ ِﺮﻳ ُﺪ‬
11:79 “We will not take your daughters as hostages, as we have no
right on them” was their refusal to accept the offer of Lot, as it was
against their custom to accept females as hostages.

ِ ْ‫ﺎﻝ ﻟَﻮْ ﺃَ ﱠﻥ ﻟِﻲ ﺑِ ُﻜ ْﻢ ﻗُ ﱠﻮﺓً ﺃَﻭ‬

‫ﺁﻭﻱ ﺇِﻟَ ٰﻰ ُﺭ ْﻛ ٍﻦ َﺷ ِﺪﻳ ٍﺪ‬ َ َ‫ﻗ‬
11:80 Lot at first mentions power, but at once realizes that all Power
belongs to Allâh. Rukn Shadîd ‫ ُﺭ ْﻛ ٍﻦ َﺷ ِﺪﻳ ٍﺪ‬refers directly to the “power
and support of Allâh”.

َ‫ﺖ ِﻣﻨ ُﻜ ْﻢ ﺃَ َﺣ ٌﺪ ﺇِ ﱠﻻ ﺍ ْﻣ َﺮﺃَﺗَﻚ‬ ْ ِ‫ْﺮ ﺑِﺄ َ ْﻫﻠِﻚَ ﺑِﻘ‬

ْ ِ‫ﻄ ٍﻊ ﱢﻣﻦَ ﺍﻟﻠﱠﻴ ِْﻞ َﻭ َﻻ ﻳَ ْﻠﺘَﻔ‬ ِ ‫ﻓَﺄَﺳ‬
11:81 “Let not any one of you look back” ‫ﺖ ِﻣﻨ ُﻜ ْﻢ ﺃَ َﺣ ٌﺪ‬
ْ ِ‫ َﻻ ﻳَ ْﻠﺘَﻔ‬is an idiom
for severing all contacts and associations with the object or a place
being left. The expression is often taken literally (Râzî). Lots wife
refused to cut ties with the unjust people of the town and was
punished along with them.

ٍ ‫ﻓَﻠَ ﱠﻤﺎ َﺟﺎ َء ﺃَ ْﻣ ُﺮﻧَﺎ َﺟ َﻌ ْﻠﻨَﺎ ﻋَﺎﻟِﻴَﻬَﺎ َﺳﺎﻓِﻠَﻬَﺎ َﻭﺃَ ْﻣﻄَﺮْ ﻧَﺎ َﻋﻠَ ْﻴﻬَﺎ ِﺣ َﺠﺎ َﺭﺓً ﱢﻣﻦ ِﺳﺠﱢ‬
‫ﻴﻞ‬
‫ﱠﻣﻨﻀُﻮ ٍﺩ‬

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11:82 Sijjîl ‫ ِﺳﺠﱢﻴ ٍﻞ‬is to be petrified or hardened. The “rain of petrified

stones” indicates a volcanic eruption. Sijjîl also is a on for a written
roll or written scrolls (Lane). The word is derived from sajala ‫َﺳ َﺠﻞ‬
meaning to pour out, spill a liquid, or write on a paper or a scroll
(Tâj). It also means to decide judicially or to scribe (Lisân). Mandzûd
‫ ﱠﻣﻨﻀُﻮ ٍﺩ‬means clustered or laden with fruit. It is derived from nadzada
‫ﻀﺪ‬ َ َ‫ ﻧ‬meaning, “to pile up one upon the other”.

◌ۖ ُ‫ﷲَ َﻣﺎ ﻟَ ُﻜﻢ ﱢﻣ ْﻦ ﺇِﻟَ ٰـ ٍﻪ َﻏ ْﻴ ُﺮﻩ‬ ‫ﺎﻝ ﻳَﺎ ﻗَﻮْ ِﻡ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬َ َ‫َﻭﺇِﻟَ ٰﻰ َﻣ ْﺪﻳَﻦَ ﺃَﺧَﺎﻫُ ْﻢ ُﺷ َﻌ ْﻴﺒًﺎ ۚ◌ ﻗ‬
َ‫ﺎﻝ َﻭ ْﺍﻟ ِﻤﻴﺰَ ﺍﻥ‬
َ َ‫َﻭ َﻻ ﺗَﻨﻘُﺼُﻮﺍ ْﺍﻟ ِﻤ ْﻜﻴ‬
11:84 The region inhabited by Shu‘aib’s people (the Midianites)
extended from what is known today as the Gulf of ‘Aqabah to the
mountains of Moab lying to the east of the Dead Sea. Midian was a
son of Abraham from his third wife Ketûra (Gen. 25.1). His
descendants were the Midianites and their capital was called Midian.

◌ۚ ‫ﻨﺖ َﻋﻠَ ٰﻰ ﺑَﻴﱢﻨَ ٍﺔ ﱢﻣﻦ ﱠﺭﺑﱢﻲ َﻭ َﺭﺯَ ﻗَﻨِﻲ ِﻣ ْﻨﻪُ ِﺭ ْﺯﻗًﺎ َﺣ َﺴﻨًﺎ‬ ُ ‫ﺎﻝ ﻳَﺎ ﻗَﻮْ ِﻡ ﺃَ َﺭﺃَ ْﻳﺘُ ْﻢ ﺇِﻥ ُﻛ‬
َ َ‫ﻗ‬
‫ﺍﻹﺻْ َﻼ َﺡ َﻣﺎ‬ ْ ‫ﱠ‬ ُ ۚ ْ ُ ْ َ َ ُ ُ َ
ِ ‫َﻭ َﻣﺎ ﺃ ِﺭﻳ ُﺪ ﺃ ْﻥ ﺃﺧَ ﺎﻟِﻔَﻜ ْﻢ ﺇِﻟ ٰﻰ َﻣﺎ ﺃﻧﻬَﺎﻛ ْﻢ َﻋﻨﻪُ ◌ ﺇِ ْﻥ ﺃ ِﺭﻳ ُﺪ ﺇِﻻ‬ ُ
ُ
ُ‫ﺖ َﻭﺇِﻟَ ْﻴ ِﻪ ﺃﻧِﻴﺐ‬ُ ‫ﺎ¶ِ ۚ◌ َﻋﻠَ ْﻴ ِﻪ ﺗ ََﻮ ﱠﻛ ْﻠ‬
‫ْﺖ ۚ◌ َﻭ َﻣﺎ ﺗَﻮْ ﻓِﻴﻘِﻲ ﺇِ ﱠﻻ ﺑِ ﱠ‬ُ ‫ﺍ ْﺳﺘَﻄَﻌ‬
11:88 Dishonesty by using false measures and weights does not lead
to prosperity. Shua‘ib cites his own example. His prosperity was not
the result of dishonesty in measures and weights. All Prophets of
Allâh emphasize istighfâr (See 2:286).

َ ‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ ُﺷ َﻌﻴْﺐُ َﻣﺎ ﻧَ ْﻔﻘَﻪُ َﻛﺜِﻴﺮًﺍ ﱢﻣ ﱠﻤﺎ ﺗَﻘُﻮ ُﻝ َﻭﺇِﻧﱠﺎ ﻟَﻨ ََﺮﺍﻙَ ﻓِﻴﻨَﺎ‬
‫ﺿ ِﻌﻴﻔًﺎ ۖ◌ َﻭﻟَﻮْ َﻻ‬
ٍ ‫ﻙ ۖ◌ َﻭ َﻣﺎ ﺃَﻧﺖَ َﻋﻠَ ْﻴﻨَﺎ ﺑِ َﻌ ِﺰ‬
‫ﻳﺰ‬ َ ‫َﺭ ْﻫﻄُﻚَ ﻟَ َﺮ َﺟ ْﻤﻨَﺎ‬
11:91 “We do not understand much of what you (Shu‘aib) say” is a
self-confessed lack of understanding, and a lame excuse to reject
Shu‘aib.

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َ ‫ﺍﺕ َﻭ ْﺍﻷَﺭْ ﺽُ ﺇِ ﱠﻻ َﻣﺎ َﺷﺎ َء َﺭﺑﱡ‬

‫ﻚ‬ ُ ‫ﺎﻭ‬ ِ ‫ﺧَ ﺎﻟِ ِﺪﻳﻦَ ﻓِﻴﻬَﺎ َﻣﺎ ﺩَﺍ َﻣ‬
َ ‫ﺖ ﺍﻟ ﱠﺴ َﻤ‬
11:107 According to Ibn Jarîr, the passage “As long as the heavens
and the earth endure” means time cannot endure beyond this limit
imposed by Allâh. “Unless your Lord otherwise wills” means unless
Allâh decides to bestow on them yet another and a greater reward, and
open up to them a new, yet higher stage of evolution (Râzî). This
indicates ongoing spiritual progression in the Hereafter.

َ ‫ﻓَﺎ ْﺳﺘَﻘِ ْﻢ َﻛ َﻤﺎ ﺃُ ِﻣﺮْ ﺕَ َﻭ َﻣﻦ ﺗ‬

ْ ‫َﺎﺏ َﻣ َﻌﻚَ َﻭ َﻻ ﺗ‬
‫َﻄ َﻐﻮْ ﺍ‬
11:112 According to sound Traditions, the Holy Prophet (pbuh) was
referring to this verse in particular when he said that the chapter of
Hûd made him old. Here he was made responsible for his own people.
The command “stand up” (‫ )ﻓَﺎ ْﺳﺘَﻘِ ْﻢ‬refers to the standing position of
formal Prayer. The command of formal Prayer is second in rank after
shahâda (the declaration of the unity of Allâh and the prophethood of
Muhammad (pbuh)). Allâh has prescribed the state of standing before
Him for Divine conversation with Him because of His Attribute of al-
Qayyûm - the Self-Subsisting One. The servant does not know what to
say other than what His Lord has taught him to say before Him (the
words of al-Fâtihah). The rising after bowing down (- rakû) is another
standing. This second standing is the position to be taken before
prostration. One can only assume prostration from the standing
position as humility comes only after elevation. When humility comes
from the already humbled self, then that is not humility but
humiliation.

‫َﻭ َﻻ ﺗَﺮْ َﻛﻨُﻮﺍ ﺇِﻟَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﻅَﻠَ ُﻤﻮﺍ ﻓَﺘَ َﻤ ﱠﺴ ُﻜ ُﻢ ﺍﻟﻨﱠﺎ ُﺭ‬
11:113 “And do not incline” comprises the concepts of inclining to
ones feelings and personal opinion as well as relying on someone else
other than Allâh.

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 12. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬
Joseph (Yûsuf)
(Revealed before Hijrah)
This chapter discusses prophecies about the Holy Prophet (pbuh)
found in the narrations of Prophet Joseph, as the previous chapters did
in the narrations of other Prophets. Chapter 10 dealt with the aspects
of Allâh’s Punishment as well as Mercy. The two topics are then
picked up again in separate chapters: Chapter 11 focused on His
Punishment and the present chapter deals with His special Mercy
(Rahîmîyyat).
The message is based on a narration (qasas ‫)ﻗَﺼﺺ‬, which is a
“recapitulated account” and not qisas ‫ ﻗِﺼﺺ‬or a “told (fictionial)
story”. The account of Joseph is the Holy Qur’âns most detailed
account of a Prophets life. The reason for this is that the life of Joseph
bears a very close symbolic and metaphoric resemblance to that of the
Holy Prophet (pbuh). Instead of being simply a story, the text
prophetically states that the dealings between the Holy Prophet (pbuh)
and his opponents would be similar to the dealings between Joseph
and his brethren. There is persecution on one side, and forgiveness
and mercy on the other. It was in the words of Joseph to his brothers,
“No reproach from me shall be on you this day” (12:92), that the Holy
Prophet (pbuh) forgave the people of Makkah all their atrocities
against him and his followers.
The words of dialogue of Joseph make ample mention of human
vicissitudes, but also of beauty, piety, sublimity and truth as explained
in verse 7, “Surely there are many signs in (the account of) Joseph and
ٌ َ‫”ﻟﱠﻘَ ْﺪ َﻛﺎﻥَ ﻓِﻲ ﻳُﻮﺳُﻒَ َﻭﺇِ ْﺧ َﻮﺗِ ِﻪ ﺁﻳ‬. The
his brothers for the inquirers َ‫ﺎﺕ ﻟﱢﻠﺴﱠﺎﺋِﻠِﻴﻦ‬
Qur’ânic version of this narration agrees outwardly with, but is not
identical to the Biblical version (Gn. 27 and 39-46), which conveys an
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altogether different atmosphere. The Biblical story resembles a folk

tale without emphasis on moral teachings. It exalts the cleverness of
the Jews compared to the Egyptians, and explains certain ethics and
tribal peculiarities in later Jewish history. The distinguishing
characteristic of the Qur’ânic treatment is its spiritual tenor. It is more
of a spiritual sermon than a story, explaining the apparent
contradictions in life and the enduring nature of virtue in a world in
flux and change. In the Holy Qur’ân it serves as an illustration of
Allâh’s guidance and Mercy.
In the context of the narration, the chapter shows the reality of true
dreams at the hand of different dreams it deals with: The dream of a
believer (Joseph); and the dreams of disbelievers and criminals. There
is another lesson in the mentioning of dreams. A great Divine dream,
as narrated by Joseph, takes longer for its fulfilment.

‫ﺏ ْﺍﻟ ُﻤﺒِﻴ ِﻦ‬

ِ ‫ﺎﺕ ْﺍﻟ ِﻜﺘَﺎ‬
ُ َ‫ﺍﻟﺮ ۚ◌ ﺗِ ْﻠﻚَ ﺁﻳ‬
12:1 Alif Lâm Râ ‫ ﺍﻟﺮ‬is translated as, “I am Allâh, the Seeing (cf.
2:1).” Mubîn ‫ ْﺍﻟ ُﻤﺒِﻴﻦ‬is an attributive noun and means “That which itself
is clear and manifest”, “That which makes other things clear”, or
“That which cuts off one thing from another and renders it distinct and
separate from it” (Tâj).

َ‫ﺇِﻧﱠﺎ ﺃَﻧﺰَ ْﻟﻨَﺎﻩُ ﻗُﺮْ ﺁﻧًﺎ َﻋ َﺮﺑِﻴًّﺎ ﻟﱠ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ ْﻌﻘِﻠُﻮﻥ‬

12:2 The word Arabiyyan ‫ َﻋ َﺮﺑِﻴًّﺎ‬conveys a sense of completeness,
fullness of abundance and clarity. The Holy Qur’ân possesses not only
clarity but also an abundance of meanings. It was revealed through the
medium of Arabic, which, unlike Latin, ancient Greek, or Sanskrit, is
a living language, spoken, written and understood in several countries
of the world and by millions of people today. Its grammar,
vocabulary, idioms, pronunciation, and script have remained
unchanged in most parts of the Arabic world. It claims to be the

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mother and source of all other languages. ‘Arabiyyan is derived from

‘ariba ‫ﺏ‬َ ‫َﺮ‬
ِ ‫ ﻋ‬meaning, “To be pure and free of faults”, or “one who
speaks clearly, plainly, and distinctly”. Arabic is so-called because its
roots are innumerable and are full of meanings, and because it is most
expressive, eloquent, and comprehensive. The expression ‘Arabiyyan
for the Holy Qur’ân then means that the Holy Qur’ân is a book that
expresses its meaning in a clear, eloquent, and comprehensive
language (Lane).

َ‫ﺺ ﺑِ َﻤﺎ ﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ْﻴﻚَ ﻫَ ٰـ َﺬﺍ ْﺍﻟﻘُﺮْ ﺁﻥَ َﻭﺇِﻥ ُﻛﻨﺖ‬
ِ ‫ﺼ‬ َ َ‫ﻧَﺤْ ُﻦ ﻧَﻘُﺺﱡ َﻋﻠَ ْﻴﻚَ ﺃَﺣْ َﺴﻦَ ْﺍﻟﻘ‬
َ‫ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﻟَ ِﻤﻦَ ْﺍﻟﻐَﺎﻓِﻠِﻴﻦ‬
12:3 The narration of Joseph is called Ahsan al-Qasas –‫ﺺ‬ َ َ‫ﺃَﺣْ ﺴَﻦَ ْﺍﻟﻘ‬
ِ ‫ﺼ‬
“the best and finest explanation”. This is not because of its charm and
beauty or its justifiable appeal to both men and women in all walks of
life. It is a highly spiritual sermon and an illustration of Allâh’s
unfathomable direction of the affairs of human beings. This
explanation is given in the words that follow: “You were of those not
possessed of requisite knowledge َ‫ ُﻛﻨﺖَ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﻟَ ِﻤﻦَ ْﺍﻟﻐَﺎﻓِﻠِﻴﻦ‬.” The Holy
Prophets unawareness relates to his own future, of which this chapter
gives a very clear indication in the prophetic incidents of Josephs life.
At this point, Râzî draws the readers attention to 42:52: “You did not
know what revelation, nor what faith implies.” Thus unawareness also
refers to all those prophecies that are mentioned in the Holy Qur’ân.

‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ َﺮ‬
َ ‫ْﺖ ﺃَ َﺣ َﺪ َﻋ َﺸ َﺮ َﻛﻮْ َﻛﺒًﺎ َﻭﺍﻟ ﱠﺸ ْﻤ‬
ُ ‫ﺖ ﺇِﻧﱢﻲ َﺭﺃَﻳ‬ ِ َ‫ُﻒ ِﻷَﺑِﻴ ِﻪ ﻳَﺎ ﺃَﺑ‬ َ َ‫ﺇِ ْﺫ ﻗ‬
ُ ‫ﺎﻝ ﻳُﻮﺳ‬
ِ ‫َﺭﺃَ ْﻳﺘُﻬُ ْﻢ ﻟِﻲ َﺳ‬
َ‫ﺎﺟ ِﺪﻳﻦ‬
12:4 Idh ‫ ﺇِ ْﺫ‬is a time reference and is used as a corroborative particle
meant to draw the readers attention to a development in this discourse
(Mughnî, Tâj). The word can be translated as “remember the time”.
The Holy Qur’ân mentions the eleven stars first and the sun and the
moon afterwards, but the Bible reverses the order (Gn. 37.9). The

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historical facts support the order given by the Holy Qur’ân. It was the
brethren of Joseph (the eleven stars) who met him first and made their
obeisance to him, and his parents (the sun and moon) who followed
suit afterwards.

‫ﻲ َﻻ ﺗَ ْﻘﺼُﺺْ ﺭ ُْﺅﻳَﺎﻙَ َﻋﻠَ ٰﻰ ﺇِ ْﺧ َﻮﺗِﻚَ ﻓَﻴَ ِﻜﻴ ُﺪﻭﺍ ﻟَﻚَ َﻛ ْﻴﺪًﺍ‬ َ َ‫ﻗ‬
‫ﺎﻝ ﻳَﺎ ﺑُﻨَ ﱠ‬
12:5 The vision signifies that Josephs parents and brethren would
submit to his authority. Jacob, who was himself a Prophet, did not fail
to understand its prophetic quality and its deeper implications.
However, the Bible wrongly describes the father of Joseph as
“rebuking” him (Gn. 37:10).

ِ ‫ﻳﻞ ْﺍﻷَ َﺣﺎ ِﺩﻳ‬

‫ﺚ َﻭﻳُﺘِ ﱡﻢ ﻧِ ْﻌ َﻤﺘَﻪُ َﻋﻠَ ْﻴﻚَ َﻭ َﻋﻠَ ٰﻰ‬ ِ ‫َﻭ َﻛ َ ٰﺬﻟِﻚَ ﻳَﺠْ ﺘَﺒِﻴﻚَ َﺭﺑﱡﻚَ َﻭﻳُ َﻌﻠﱢ ُﻤﻚَ ِﻣﻦ ﺗَﺄْ ِﻭ‬
‫ﻕ ۚ◌ ﺇِ ﱠﻥ َﺭﺑﱠﻚَ َﻋﻠِﻴ ٌﻢ‬ َ ‫ْﺤﺎ‬ َ ‫ﻮﺏ َﻛ َﻤﺎ ﺃَﺗَ ﱠﻤﻬَﺎ َﻋﻠَ ٰﻰ ﺃَﺑَ َﻮ ْﻳﻚَ ِﻣﻦ ﻗَ ْﺒ ُﻞ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﻭﺇِﺳ‬
َ ُ‫ﺁﻝ ﻳَ ْﻌﻘ‬ ِ
‫َﺣ ِﻜﻴ ٌﻢ‬
12:6 The words "Your Lord will make you his chosen one" show that
Jacob understood and correctly interpreted the vision of Joseph.

ٌ َ‫ﻟﱠﻘَ ْﺪ َﻛﺎﻥَ ﻓِﻲ ﻳُﻮﺳُﻒَ َﻭﺇِ ْﺧ َﻮﺗِ ِﻪ ﺁﻳ‬

َ‫ﺎﺕ ﻟﱢﻠﺴﱠﺎﺋِﻠِﻴﻦ‬
12:7 The verse reminds us again about the real purpose underlying
this narration that there are many signs in the account of Joseph and
his brothers for the “inquirers”.

ُ ‫ﺇِ ْﺫ ﻗَﺎﻟُﻮﺍ ﻟَﻴُﻮﺳ‬

‫ُﻒ َﻭﺃَ ُﺧﻮﻩُ ﺃَ َﺣﺐﱡ ﺇِﻟَ ٰﻰ ﺃَﺑِﻴﻨَﺎ ِﻣﻨﱠﺎ َﻭﻧَﺤْ ُﻦ ﻋُﺼْ ﺒَﺔٌ ﺇِ ﱠﻥ ﺃَﺑَﺎﻧَﺎ ﻟَﻔِﻲ‬
‫ﺿ َﻼ ٍﻝ ﱡﻣﺒِﻴ ٍﻦ‬ َ
12:8 Benjamin was Josephs brother by the same mother, Rachel. The
Jews claim to be the descendants of Abraham through Sarah, and the
Arabs claim their descent from Abraham through Hager. The verse
points to the jealousy felt by some people towards the Holy Prophet
(pbuh) (cf. 5:82; 43:31). Like Josephs stepbrothers, the Holy Prophets

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(pbuh) fellow tribesmen were of the opinion that one of their members
was more entitled to the position of prophethood, and the
corresponding attention and affection of Allâh. They looked upon the
Holy Prophet (pbuh) as too ordinary a person to merit such an exalted
office. The Makkans, and later the Jews in Madînah, in collaboration
with the Makkans, plotted to kill the Holy Prophet (pbuh) or at least
turn him out (cf. 8:30). This is another parallel to the life of Joseph.

ْ ‫ﺍ ْﻗﺘُﻠُﻮﺍ ﻳُﻮﺳُﻒَ ﺃَ ِﻭ‬

‫ﺍﻁ َﺮﺣُﻮﻩُ ﺃَﺭْ ﺿًﺎ ﻳَ ْﺨ ُﻞ ﻟَ ُﻜ ْﻢ َﻭﺟْ ﻪُ ﺃَﺑِﻴ ُﻜ ْﻢ َﻭﺗَ ُﻜﻮﻧُﻮﺍ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻩ‬
َ‫ﺻﺎﻟِ ِﺤﻴﻦ‬ َ ‫ﻗَﻮْ ًﻣﺎ‬
12:9 The brothers of Joseph wanted to return to piety after committing
a flagrant sin. This is not permissible in the eyes of Allâh. Piety and
virtue cannot be attained after an intentionally bad act without an
extensive period of sincere repentance, prayer and efforts to right the
wrong committed,

ْ ِ‫ﺖ ْﺍﻟﺠُﺐﱢ ﻳَ ْﻠﺘَﻘ‬

ُ‫ﻄﻪُ ﺑَﻌْﺾ‬ ِ َ‫ﺎﻝ ﻗَﺎﺋِ ٌﻞ ﱢﻣ ْﻨﻬُ ْﻢ َﻻ ﺗَ ْﻘﺘُﻠُﻮﺍ ﻳُﻮﺳُﻒَ َﻭﺃَ ْﻟﻘُﻮﻩُ ﻓِﻲ َﻏﻴَﺎﺑ‬
َ َ‫ﻗ‬
ُ ُ
َ‫ﱠﺎﺭ ِﺓ ﺇِﻥ ﻛﻨﺘ ْﻢ ﻓَﺎ ِﻋﻠِﻴﻦ‬
َ ‫ﺍﻟ ﱠﺴﻴ‬
12:10 Similar to the brothers of Joseph, the pagan leaders of Makkah
also conspired against the Holy Prophet (pbuh) to confine him, slay
him, or drive him away (8:30).

َ‫ﺃَﺭْ ِﺳ ْﻠﻪُ َﻣ َﻌﻨَﺎ َﻏﺪًﺍ ﻳَﺮْ ﺗَ ْﻊ َﻭﻳَ ْﻠ َﻌﺐْ َﻭﺇِﻧﱠﺎ ﻟَﻪُ ﻟَ َﺤﺎﻓِﻈُﻮﻥ‬
12:12 It is significant to note that the brothers of Joseph never said,
“Inshâ Allâh" - if Allâh wills, a typical form of speech heard from
pious people. Conspicuously, this expression was missing in their
promises.

َ‫ﺎﻑ ﺃَﻥ ﻳَﺄْ ُﻛﻠَﻪُ ﺍﻟ ﱢﺬ ْﺋﺐُ َﻭﺃَﻧﺘُ ْﻢ َﻋ ْﻨﻪُ ﻏَﺎﻓِﻠُﻮﻥ‬

ُ َ‫ﺎﻝ ﺇِﻧﱢﻲ ﻟَﻴَﺤْ ُﺰﻧُﻨِﻲ ﺃَﻥ ﺗ َْﺬﻫَﺒُﻮﺍ ﺑِ ِﻪ َﻭﺃَﺧ‬
َ َ‫ﻗ‬

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12:13 Unlike in the Bibles narration, Jacob immediately doubted the

sincerity of the brothers of Joseph. As a prophet of Allâh, Jacob
sensed evil plot by his children against their half-brother Joseph.
When at nightfall they returned to him weeping and asserted that a
wolf had devoured Joseph, he at once said, “This is not true, but you
yourselves have made a (malicious) thing seem fair to you.” (12:18).
His advanced knowledge is also evident from his expression of hope
in verse 83 of this chapter. He was never convinced that Joseph was
truly dead, although his other sons always wanted him to believe so.

ُ‫ﺖ ﺑِ ِﻪ ۖ◌ َﻭﻫَ ﱠﻢ ﺑِﻬَﺎ ﻟَﻮْ َﻻ ﺃَﻥ ﺭﱠﺃَ ٰﻯ ﺑُﺮْ ﻫَﺎﻥَ َﺭﺑﱢ ِﻪ ۚ◌ َﻛ َ ٰﺬﻟِﻚَ ﻟِﻨَﺼْ ِﺮﻑَ َﻋ ْﻨﻪ‬
ْ ‫َﻭﻟَﻘَ ْﺪ ﻫَ ﱠﻤ‬
َ‫ﺼﻴﻦ‬ ِ َ‫ﺍﻟﺴﱡﻮ َء َﻭ ْﺍﻟﻔَﺤْ َﺸﺎ َء ۚ◌ ﺇِﻧﱠﻪُ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ ْﺍﻟ ُﻤ ْﺨﻠ‬
12:24 “He would have made up his mind with regard to her...” does
not signify that Joseph had any desire for the Egyptians wife, but that
the temptation was so strong that if he had not already seen manifest
signs from his Lord, he could not have shown such determination and
he would have inclined towards her. He was not cast into prison for
being guilty of having committed a sinful act with the wife of Al-
‘Azîz.
There is a similarity between this incident and the life of Prophet
Muhammad (pbuh). Just as an attempt was made to tempt Joseph
away from the path of piety and truth, similarly, the chiefs of Makkah
made an unsuccessful attempt to lure the Holy Prophet (pbuh) to give
up his mission by offering to make him their king or to collect great
wealth for him, or to give him the most beautiful women in marriage.
The Holy Prophet (pbuh) rejected the offer with the historic words: “If
you place the sun on my right hand and the moon on my left hand,
even then I will not leave my right path”.
‫ﺍﻭ َﺩ ْﺗﻨِﻲ ﻋَﻦ ﻧ ﱠ ْﻔ ِﺴﻲ‬ َ َ‫ﻗ‬
َ ‫ﺎﻝ ِﻫ َﻲ َﺭ‬
12:26-28 These verses indicates that circumstantial evidence is
permissible.

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‫ﺍﻭ ُﺩ ﻓَﺘَﺎﻫَﺎ ﻋَﻦ ﻧﱠ ْﻔ ِﺴ ِﻪ ۖ◌ ﻗَ ْﺪ َﺷ َﻐﻔَﻬَﺎ‬ ِ ‫ﺕ ْﺍﻟ َﻌ ِﺰ‬

ِ ‫ﻳﺰ ﺗُ َﺮ‬ ُ َ‫ﺎﻝ ﻧِﺴ َْﻮﺓٌ ﻓِﻲ ْﺍﻟ َﻤ ِﺪﻳﻨَ ِﺔ ﺍ ْﻣ َﺮﺃ‬
َ َ‫َﻭﻗ‬
‫ُﺣﺒًّﺎ‬
12:30 Shaghafaha Hubban ‫ َﺷ َﻐﻔَﻬَﺎ ُﺣﺒًّﺎ‬- “love entered beneath the
pericardium of her heart” means her love for Joseph penetrated deep
into her heart and she was in love to the point of obsession.

َ ‫ﻓَﻠَ ﱠﻤﺎ َﺭﺃَ ْﻳﻨَﻪُ ﺃَ ْﻛﺒَﺮْ ﻧَﻪُ َﻭﻗَﻄﱠ ْﻌﻦَ ﺃَ ْﻳ ِﺪﻳَﻬ ﱠُﻦ َﻭﻗُ ْﻠﻦَ َﺣ‬
‫ﺎﺵ ِ ﱠ¶ِ َﻣﺎ ﻫَ ٰـ َﺬﺍ ﺑَ َﺸﺮًﺍ ﺇِ ْﻥ ﻫَ ٰـ َﺬﺍ ﺇِ ﱠﻻ‬
ٌ َ‫َﻣﻠ‬
‫ﻚ َﻛ ِﺮﻳ ٌﻢ‬
12:31 Qatta‘na Aidiya-hunna ‫“ َﻭﻗَﻄﱠ ْﻌﻦَ ﺃَ ْﻳ ِﺪﻳَﻬ ﱠُﻦ‬cut their hands” is an
idiom (cf. 5:38), which means his appearance made them motionless
and powerless. Their saying, pointing to Joseph: “That is a noble
ٌ َ‫ ”ﺇِ ْﻥ ﻫَ ٰـ َﺬﺍ ﺇِ ﱠﻻ َﻣﻠ‬attests to the innocence of Joseph and the awe
angel ‫ﻚ َﻛ ِﺮﻳﻢ‬
and spell they were in when they saw him.

ِ ‫ﺛُ ﱠﻢ ﺑَﺪَﺍ ﻟَﻬُﻢ ﱢﻣﻦ ﺑَ ْﻌ ِﺪ َﻣﺎ َﺭﺃَ ُﻭﺍ ْﺍﻵﻳَﺎ‬

‫ﺕ ﻟَﻴَ ْﺴ ُﺠﻨُﻨﱠﻪُ َﺣﺘﱠ ٰﻰ ِﺣﻴ ٍﻦ‬
12:35 Joseph may well have preferred to stay in prison in order to
spend more time in solitude to worship Allâh. Joseph was imprisoned
because of a false accusation (cf. 24:11) and not because he was guilty
of an outrage on Potiphars wife. Al-‘Azîz was entirely submissive to
his wife and wished to appease her; in addition, the ill fame of his
wife had spread in the township. His solution to the scandal-
mongering was to imprison Joseph in order to shift the guilt and
attention away from his wife to Joseph.

ِ ‫ﺎﺱ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﺃَ ْﻛﺜَ َﺮ ﺍﻟﻨﱠ‬

َ‫ﺎﺱ َﻻ ﻳَ ْﺸ ُﻜﺮُﻭﻥ‬ ‫َ ٰﺫﻟِﻚَ ِﻣﻦ ﻓَﻀْ ِﻞ ﱠ‬
ِ ‫ﷲِ َﻋﻠَ ْﻴﻨَﺎ َﻭ َﻋﻠَﻰ ﺍﻟﻨﱠ‬
12:38 Joseph wanted to use this opportunity to guide his fellow-
prisoners towards the truth. Thus before explaining to his fellow-
prisoners the meanings of their dreams, he asked them to first listen to
a short discourse on the oneness of God. The verses 12:37-41 contain

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the same preaching as that practiced by other Prophets. It is also

similar to what the Holy Prophet (pbuh) later preached.

‫ﺍﺣ ُﺪ ْﺍﻟﻘَﻬﱠﺎ ُﺭ‬

ِ ‫ﷲُ ْﺍﻟ َﻮ‬
‫ﺻﺎ ِﺣﺒَ ِﻲ ﺍﻟﺴﱢﺠْ ِﻦ ﺃَﺃَﺭْ ﺑَﺎﺏٌ ﱡﻣﺘَﻔَﺮﱢ ﻗُﻮﻥَ َﺧ ْﻴ ٌﺮ ﺃَ ِﻡ ﱠ‬
َ ‫ﻳَﺎ‬
12:39 Arbâb ٌ‫ ﺃَﺭْ ﺑَﺎﺏ‬is the plural form of Rabb ٌ‫ ﺭﺏ‬meaning “the
Nourisher”. The verse shows that the word Rabb can sometimes be
used for influential and powerful people. The Pharaoh said, “I am
your supreme Lord” (Rabb); cf. 79:4; 12:42). Allâh is Rabb al-Âlamîn
َ‫“ – َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬Nourisher of all the worlds”.

ِ ‫َﺎﺙ ﺃَﺣْ َﻼ ٍﻡ ۖ◌ َﻭ َﻣﺎ ﻧَﺤْ ُﻦ ﺑِﺘَﺄْ ِﻭ‬

َ‫ﻳﻞ ْﺍﻷَﺣْ َﻼ ِﻡ ﺑِ َﻌﺎﻟِ ِﻤﻴﻦ‬ ُ ‫ﻗَﺎﻟُﻮﺍ ﺃَﺿْ ﻐ‬
12:44 The nobles of the court did not realize or admit their ignorance
and their inability to interpret the kings dream. Instead, they made a
fool of him by telling him that his dreams were confused, and lacked
any sense (‫)ﺍﻷَﺣْ َﻼ ِﻡ‬.
ْ

‫ﺎﻝ ﺍﻟﱠ ِﺬﻱ ﻧ ََﺠﺎ ِﻣ ْﻨﻬُ َﻤﺎ َﻭﺍ ﱠﺩ َﻛ َﺮ ﺑَ ْﻌ َﺪ ﺃُ ﱠﻣ ٍﺔ ﺃَﻧَﺎ ﺃُﻧَﺒﱢﺌُ ُﻜﻢ ﺑِﺘَﺄْ ِﻭﻳﻠِ ِﻪ ﻓَﺄَﺭْ ِﺳﻠُﻮ ِﻥ‬
َ َ‫َﻭﻗ‬
12:45 The fellow prisoner who remembered Joseph, after some time,
went to Joseph to ask him for the meaning of the kings dream. In the
following verse we see that he did not apologize for his forgetfulness
nor did he mention that it was the King who had this dream. Here we
see a similarity with the Dajjâl. The selfish character of the fellow
prisoner became evident to Joseph; accordingly, Joseph did not
attempt to preach to him.

ٌ ‫ﺎﻥ ﻳَﺄْ ُﻛﻠُﻬ ﱠُﻦ َﺳ ْﺒ ٌﻊ ِﻋ َﺠ‬

‫ﺎﻑ‬ ٍ ‫ﺕ ِﺳ َﻤ‬ ٍ ‫ﻖ ﺃَ ْﻓﺘِﻨَﺎ ﻓِﻲ َﺳﺒ ِْﻊ ﺑَﻘَ َﺮﺍ‬
ُ ‫ُﻒ ﺃَﻳﱡﻬَﺎ ﺍﻟﺼﱢ ﺪﱢﻳ‬
ُ ‫ﻳُﻮﺳ‬
ِ ‫ﺕ ﻟﱠ َﻌﻠﱢﻲ ﺃَﺭْ ِﺟ ُﻊ ﺇِﻟَﻰ ﺍﻟﻨﱠ‬
َ‫ﺎﺱ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬ ُ
ٍ ‫ﺕ ُﺧﻀْ ٍﺮ َﻭﺃﺧَ َﺮ ﻳَﺎﺑِ َﺴﺎ‬ ٍ ‫َﻭ َﺳﺒ ِْﻊ ﺳُﻨﺒ َُﻼ‬
12:46 The dream of the king and the behaviour of Josephs fellow
prisoner (c.f. 12:45) is also an allusion to the period of Dajjâl (see
Bukhârî on Dajjâl).

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ً ِ‫ﺼﺪﺗﱡ ْﻢ ﻓَ َﺬﺭُﻭﻩُ ﻓِﻲ ﺳُﻨﺒُﻠِ ِﻪ ﺇِ ﱠﻻ ﻗَﻠ‬

‫ﻴﻼ ﱢﻣ ﱠﻤﺎ‬ َ ‫ﺎﻝ ﺗ َْﺰ َﺭ ُﻋﻮﻥَ َﺳ ْﺒ َﻊ ِﺳﻨِﻴﻦَ ﺩَﺃَﺑًﺎ ﻓَ َﻤﺎ َﺣ‬
َ َ‫ﻗ‬
ْ
َ‫ﺗَﺄ ُﻛﻠُﻮﻥ‬
12:47 Seven years of famine and hardship and then seven years of
prosperity are again an allusion to the history of Dajjâl. The number
seven in Arabic also stands in for “many” (Tâj, Lisân).

ُ ِ‫ﺎﻝ ْﺍﻟ َﻤﻠ‬

‫ﻚ ﺍ ْﺋﺘُﻮﻧِﻲ ﺑِ ِﻪ‬ َ َ‫َﻭﻗ‬
12:50 The king said, “Bring him to me.” His messengers came to
Joseph who refused this audience until a full inquiry was made into
his case and he was acquitted with honour from all charges against
him.

َ ‫ﺲ َﻷَ ﱠﻣ‬
‫ﺎﺭﺓٌ ﺑِﺎﻟﺴﱡﻮ ِء ﺇِ ﱠﻻ َﻣﺎ َﺭ ِﺣ َﻢ َﺭﺑﱢﻲ‬ ُ ‫َﻭ َﻣﺎ ﺃُﺑَﺮﱢ‬
َ ‫ﺉ ﻧَ ْﻔ ِﺴﻲ ۚ◌ ﺇِ ﱠﻥ ﺍﻟﻨ ﱠ ْﻔ‬
12:53 Nafs al-Ammârah ٌ ‫ﺲ َﻷَ ﱠﻣﺎ َﺭﺓ‬
َ ‫ ﺍﻟﻨﱠ ْﻔ‬is the commanding spirit or the
human nature that incites to evil. Nafs is the human soul, nature, or
spirit.
There are three stages in the spiritual development of a human being.
The first is the stage of Nafs al-Ammârah, the stage where the Nafs
enjoins evil. This is the lowest stage and corresponds to the “animal
self”. At this level, our desires and passions rule our minds and the
animal in us predominates. Since nafs al-Ammârah dominates our
actions and we submit to its prompting and compelling demands, it is
called the commanding spirit - nafs al-Ammârah. The second stage of
human development is called nafs al-Lawwâmah, which is “the self-
accusing spirit” (75:2). Sometimes something within us reproves us if
we stray from the right path or balk at the injunctions of
righteousness. An inner voice admonishes when we think of violating
the sanctities and plan evil. Some people call it “conscience”, which is
an ambiguous term. Nafs al-lawwamah is the first evolutionary stage
in the growth of our spirit. The moment we acquire the knowledge of

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right and wrong, a struggle starts between the commanding spirit and
self-accusing spirit. The former commands usurpation and
misappropriation, while the latter speaks of justice and equity. When
there is a departure from the path of rectitude, the accusing voice
speaks out, provided it is not yet completely suppressed or killed by
Nafs al-Ammârah. When we heed this voice, we advance to the next
higher level of spiritual evolution.
This is known as nafs al-Mutma’innah ُ ‫ﻄ َﻤﺌِﻨﱠﺔ‬ ْ ‫ ﺍﻟﻨﱠ ْﻔﺲُ ْﺍﻟ ُﻤ‬or “the spirit at
rest” (89:27). At this level, the human soul has tasted the fruit of
“Peace”. It is in on its way to perfect peace within itself. The inner
restlessness and struggle between nafs al-Ammârah and nafs al-
Lawwâmah is ongoing, but through relentless effort, nafs al-
Ammârah, the evil commanding spirit, is completely subdued and nafs
al-Lawwâmah prevails. This soul now focuses steadily on its
evolutionary path and reaches a point where a “fire from above”
descends on it and burns away every remnant of evil inclinations. A
voice then says, ً‫ﺿﻴﱠﺔ‬
ِ ْ‫ﺿﻴَﺔً ﱠﻣﺮ‬ ِ ‫” ﺍﺭْ ِﺟ ِﻌﻲ ﺇِﻟَ ٰﻰ َﺭﺑﱢ‬, and the soul returns to its
ِ ‫ﻚ َﺭﺍ‬
Lord and becomes reconciled with Him. Divine Will becomes his will
and the Lord is well pleased with it. Then a voice says, ‫ﻓَﺎ ْﺩ ُﺧﻠِﻲ ﻓِﻲ ِﻋﺒَﺎ ِﺩﻱ‬,
and this soul enters into the companionship of the Lords special
servants. This again is not the place to stop and take rest. A light
shines forth and guides this soul to the realms of the Lord and the
souls walk steadily therein. As this soul sees the grand Divine
Kingdom, it runs towards its creator and wants to leave everything
that had veiled it from its Lord behind. At this advanced stage the soul
is already commanded - ‫“ َﻭﺍ ْﺩ ُﺧﻠِﻲ َﺟﻨﱠﺘِﻲ‬Enter My Paradise” where there
will be rest, however this does not imply stopping its striving in this
world or cessation of spiritual progression.
Those who have attained the nafs al-Lawwâmah (self-accusing soul)
and those who have attained the nafs al-Mutma’innah are spoken of as
“those on whom the Lord has mercy”. These are the words of Joseph.
The righteous never attribute any good to themselves, but only to their

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 12. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

Lord, Who is the source of all goodness. When a man addressed Jesus
as good master, he said, “Why callest thou me good? (Mar.10:18).”

ِ ْ‫ﺎﻝ ﺍﺟْ َﻌ ْﻠﻨِﻲ َﻋﻠَ ٰﻰ ﺧَ ﺰَ ﺍﺋِ ِﻦ ْﺍﻷَﺭ‬

‫ﺽ ۖ◌ ﺇِﻧﱢﻲ َﺣﻔِﻴﻆٌ َﻋﻠِﻴ ٌﻢ‬ َ َ‫ﻗ‬
12:55 Although Joseph did not want to remain permanently close to
the king, he did not want to appear ungrateful by rejecting the kings
offer. Joseph asked the king to appoint him as a keeper of treasuries in
the land. His motivation was not out of any worldly desire or
temptation, but from a wish to spend the next years in service to the
people of Egypt. He knew that seven years of good harvest would be
followed by seven years of austerity and drought. In taking charge of
the finance department, his objective was to assure the efficient
constitution of grain reserves during the years of plenty, and to
manage them in the following years of penury.

ٍ ‫ﺍﺣ ٍﺪ َﻭﺍ ْﺩ ُﺧﻠُﻮﺍ ِﻣ ْﻦ ﺃَﺑ َْﻮﺍ‬

‫ﺏ ﱡﻣﺘَﻔَﺮﱢ ﻗَ ٍﺔ‬ ٍ ‫ﻲ َﻻ ﺗَ ْﺪ ُﺧﻠُﻮﺍ ِﻣﻦ ﺑَﺎ‬
ِ ‫ﺏ َﻭ‬ َ َ‫َﻭﻗ‬
‫ﺎﻝ ﻳَﺎ ﺑَﻨِ ﱠ‬
12:67 Jacob was surely possessed of knowledge as “Allâh had
imparted full knowledge to him” (12:96), and he had been informed
by Divine Revelation that Joseph was alive. He ordered his other sons
to enter the city by different gates so that Joseph might have an
opportunity to meet his brothers. He also wished to avoid attracting
the attention of the people of the township of a foreign land during
famine years, which might then have led to intrigue, false charges or
other difficulties. In contrast, the Bible narrative represents Jacob as
being quite ignorant about Joseph.

‫ﺎﺯ ِﻫ ْﻢ َﺟ َﻌ َﻞ ﺍﻟ ﱢﺴﻘَﺎﻳَﺔَ ﻓِﻲ َﺭﺣْ ِﻞ ﺃَ ِﺧﻴ ِﻪ ﺛُ ﱠﻢ ﺃَ ﱠﺫﻥَ ُﻣﺆَ ﱢﺫ ٌﻥ ﺃَﻳﱠﺘُﻬَﺎ‬

ِ َ‫ﻓَﻠَ ﱠﻤﺎ َﺟﻬﱠﺰَ ﻫُﻢ ﺑِ َﺠﻬ‬
ِ ‫ْﺍﻟ ِﻌﻴ ُﺮ ﺇِﻧﱠ ُﻜ ْﻢ ﻟَ َﺴ‬
َ‫ﺎﺭﻗُﻮﻥ‬
12:70 It is wrong to say that Joseph himself first placed, or ordered
the drinking cup (- siqâyah َ‫ )ﺍﻟ ﱢﺴﻘَﺎﻳَﺔ‬to be placed in his brothers sack, to
then accuse him of theft. The verse states, “someone put a drinking

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 12. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

cup in the saddle-bag of his brother.” Nowhere in the Holy Qur’ân is

it suggested that an accusation of theft was made on Josephs orders.
The words, “that is how We contrived for Joseph” in verse 12:76
indicates that the theft was not planned by Joseph but it was the plan
of the All-Mighty. The providential combination of several
circumstances enabled Joseph to keep his brother Benjamin with him.

ٍ ‫ﻗَﺎﻟُﻮﺍ ﻧَ ْﻔﻘِ ُﺪ ﺻ َُﻮﺍ َﻉ ْﺍﻟ َﻤﻠِ ِﻚ َﻭﻟِ َﻤﻦ َﺟﺎ َء ﺑِ ِﻪ ِﺣ ْﻤ ُﻞ ﺑَ ِﻌ‬

‫ﻴﺮ َﻭﺃَﻧَﺎ ﺑِ ِﻪ َﺯ ِﻋﻴ ٌﻢ‬
12:72 The Holy Qur’ân relates in the above verse that it was a
drinking cup - siqâyah َ‫ﺍﻟ ﱢﺴﻘَﺎﻳَﺔ‬, which was Josephs own property that
was placed in Benjamins sack; but the vessel that was declared to
have been lost by the herald was a Suwa-al-Malik ‫ﻚ‬ ِ ِ‫ﺻ َﻮﺍ َﻉ ْﺍﻟ َﻤﻠ‬
ُ , or a
kings measuring-vessel, which was the property of the government.
Many commentators have confused the two, and wrongly taken
Josephs drinking cup (- siqâyah), to be synonymous with the kings
measuring vessel (Suwa al-Malik), which the kings heralds were
searching for. During their search, they found the drinking cup
(siqâyah) belonging to Joseph inside Benjamins bag, but not the kings
measuring vessel (Suwa al-Malik).

ُ‫ﻗَﺎﻟُﻮﺍ َﺟﺰَ ﺍ ُﺅﻩُ َﻣﻦ ُﻭ ِﺟ َﺪ ﻓِﻲ َﺭﺣْ ﻠِ ِﻪ ﻓَﻬ َُﻮ َﺟﺰَ ﺍ ُﺅ ۚﻩ‬
12:75 It seems probable that one of Josephs own brethren put Josephs
siqâyah ‫ ﺳﻘﺎﻳﺔ‬into Benjamins camel-pack in order to estrange him from
his father (cf. 12:8). There is a clear indication of this possibility when
Joseph accuses them and says, “You are in an evil condition” (12: 77).
This was confirmed by Jacob when his other sons reached home and
gave their account of what had happened. In response to their
affirmation, “Your son has committed the theft”, his response was,
“Nay, it is not so, rather your baser selves have embellished to you
another abominable thing” (12:83). There is a further indication in
12:89 where Joseph says, “Are you aware of what you did to Joseph
and his brother (Benjamin to involve him in trouble?)”.

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 12. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

There is yet another indication that Josephs brothers were involved in

placing the siqâyah of Joseph into Benjamins camel-pack. When
Josephs servants asked his brothers what the punishment should be for
this theft, the brothers immediately replied, “The punishment for this
is that he in whose luggage this vessel is found shall himself be the
penalty for it”, meaning that he himself was to be confiscated in
punishment. In the words of the brothers, “This is how we punish the
wrongdoers”, there is yet another hidden intention to push Benjamin
back. From these episodes, it is certain that Joseph did not play a trick
to keep his brother with him. This view is further supported by the
words in the next verse, Kidnâ li-Yusuf ‫ ِﻛﺪﻧﺎ ﻟﻴﻮﺳﻒ‬, meaning, “We
[God] contrived it for Joseph”.

‫ﻓَﺒَﺪَﺃَ ﺑِﺄَﻭْ ِﻋﻴَﺘِ ِﻬ ْﻢ ﻗَﺒ َْﻞ ِﻭﻋَﺎ ِء ﺃَ ِﺧﻴ ِﻪ ﺛُ ﱠﻢ ﺍ ْﺳﺘ َْﺨ َﺮ َﺟﻬَﺎ ِﻣﻦ ِﻭﻋَﺎ ِء ﺃَ ِﺧﻴ ِﻪ ۚ◌ َﻛ َ ٰﺬﻟِﻚَ ِﻛ ْﺪﻧَﺎ‬
َ‫ﻟِﻴُﻮﺳُﻒ‬
12:76 The kings herald began searching other sacks before searching
Benjamins. This was a sign of respect as Joseph had lodged with him
and showed him special consideration. Yet, instead of ordering
Benjamins belongings to be excluded from the search, Joseph abided
by the laws of the Egyptians. The same expectation applies to all
Muslims living under the laws of non-Muslim governments. A similar
case arose when a group of Muslims migrated to Abyssinia and were
instructed to observe the laws of that government. The words Kidnâ
li-Yusuf َ‫“ ِﻛ ْﺪﻧَﺎ ﻟِﻴُﻮﺳُﻒ‬We [God] contrived it for Joseph” once again
suggests that these things happened in accordance with Divine Will.

‫ﻕ ﺃَ ٌﺥ ﻟﱠﻪُ ِﻣﻦ ﻗَ ْﺒ ُﻞ‬ ِ ‫ﻗَﺎﻟُﻮﺍ ﺇِﻥ ﻳَﺴ‬

َ ‫ْﺮ ْﻕ ﻓَﻘَ ْﺪ َﺳ َﺮ‬
12:77 One sin leads to another. Here the brethren of Joseph again
made a false charge of theft against him, indicating their deep-rooted
dislike for Joseph even after so many years. This also supports their
role in framing Benjamin for theft as discussed (see verse 12:75).

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 12. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

‫ﺎﻝ َﻛﺒِﻴ ُﺮﻫُ ْﻢ ﺃَﻟَ ْﻢ ﺗَ ْﻌﻠَ ُﻤﻮﺍ ﺃَ ﱠﻥ ﺃَﺑَﺎ ُﻛ ْﻢ ﻗَ ْﺪ ﺃَﺧَ َﺬ‬

َ َ‫ﻓَﻠَ ﱠﻤﺎ ﺍ ْﺳﺘَﻴْﺄَﺳُﻮﺍ ِﻣ ْﻨﻪُ ﺧَ ﻠَﺼُﻮﺍ ﻧَ ِﺠﻴًّﺎ ۖ◌ ﻗ‬
َ‫ﷲِ َﻭ ِﻣﻦ ﻗَ ْﺒ ُﻞ َﻣﺎ ﻓَﺮﱠﻁﺘُ ْﻢ ﻓِﻲ ﻳُﻮﺳُﻒ‬ ‫َﻋﻠَ ْﻴ ُﻜﻢ ﱠﻣﻮْ ﺛِﻘًﺎ ﱢﻣﻦَ ﱠ‬
12:80 The word Kabîr ‫ َﻛﺒِﻴ ُﺮ‬is used here to describe Jacob, Josephs
father. Kabîr does not only mean big or elder, but also indicates a
leader, someone great in estimation, rank, and dignity (Tâj). It is in
this sense that the word has been used here. This was a sign of respect
that the Josephs brothers had for their father, while at the same time
being jealous of their half-brothers. A parallel is the relationship of the
Jews with Abraham and his children. The Jews respect Abraham, the
common father of Isaac and Ismâ‘îl (cf. 12:8), but are jealous of
Ismâ‘îl.

‫ﷲُ ﺃَﻥ ﻳَﺄْﺗِﻴَﻨِﻲ ﺑِ ِﻬ ْﻢ‬ َ َ‫ﺖ ﻟَ ُﻜ ْﻢ ﺃَﻧﻔُ ُﺴ ُﻜ ْﻢ ﺃَ ْﻣﺮًﺍ ۖ◌ ﻓ‬

‫ﺼ ْﺒ ٌﺮ َﺟ ِﻤﻴ ٌﻞ ۖ◌ َﻋ َﺴﻰ ﱠ‬ ْ َ‫ﺎﻝ ﺑَﻞْ َﺳ ﱠﻮﻟ‬
َ َ‫ﻗ‬
‫َﺟ ِﻤﻴﻌًﺎ‬
12:83 Jacob has an extraordinary trust in Allâh that his children would
be reunited with him, and he speaks of this here when he says, “It is
not far from the Grace of Allâh to bring them all to me.” The verse
also shows that through his prophetic vision, Jacob had been granted
the knowledge that his other sons had once again plotted to get rid of
the second brother when he said, “No! It is not so [as you tell me],
rather your [baser] selves have embellished to you another
[abominable] thing”. These words are another proof that it was not
Joseph who played a trick to keep Benjamin with him.

‫ﱠﺖ َﻋ ْﻴﻨَﺎﻩُ ِﻣﻦَ ْﺍﻟﺤ ُْﺰ ِﻥ ﻓَﻬ َُﻮ‬

ْ ‫ﺎﻝ ﻳَﺎ ﺃَ َﺳﻔَ ٰﻰ َﻋﻠَ ٰﻰ ﻳُﻮﺳُﻒَ َﻭﺍ ْﺑﻴَﻀ‬
َ َ‫َﻭﺗ ََﻮﻟﱠ ٰﻰ َﻋ ْﻨﻬُ ْﻢ َﻭﻗ‬
‫َﻛ ِﻈﻴ ٌﻢ‬
12:84 Ibn ‘Abbâs explains the words Abyadzdzat ayna-hu ُ‫ﱠﺖ َﻋ ْﻴﻨَﺎﻩ‬ْ ‫َﻭﺍ ْﺑﻴَﻀ‬
as the filling of the eyes with tears (Râzî). It is wrong to translate this
term as “his eyes became blind”. This expression is used for a person
who is stricken with grief and whose tears fill his eyes (Tâj). The Holy

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 12. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

Qur’ân lends no support to the view that Jacob had become blind
because of weeping. Jacob, though a prophet and trusting fully in
Allâh, was still a human being with passions and feelings of sorrow
and joy. He missed his son for many years, and it was only natural
that his eyes would fill with tears when his other sons returned
without Benjamin. Jacobs love for Joseph was all the stronger
knowing that Joseph was chosen by Allâh (cf. 12:6).

َ‫ﺎﻝ ﻫَﻞْ َﻋﻠِ ْﻤﺘُﻢ ﱠﻣﺎ ﻓَ َﻌ ْﻠﺘُﻢ ﺑِﻴُﻮﺳُﻒَ َﻭﺃَ ِﺧﻴ ِﻪ ﺇِ ْﺫ ﺃَﻧﺘُ ْﻢ َﺟﺎ ِﻫﻠُﻮﻥ‬
َ َ‫ﻗ‬
12:89 “Are you aware what you did to Joseph and his brother” is an
allusion to the brothers involvement in the incident with the drinking
vessel; the alacrity with which they suggested that the punishment for
the theft should be that he who committed should himself be
confiscated, and the readiness with which they accepted Benjamins
supposed guilt.

َ‫ﻀﻴ ُﻊ ﺃَﺟْ َﺮ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦ‬ ‫ﻖ َﻭﻳَﺼْ ﺒِﺮْ ﻓَﺈ ِ ﱠﻥ ﱠ‬

ِ ُ‫ﷲَ َﻻ ﻳ‬ ِ ‫ﺇِﻧﱠﻪُ َﻣﻦ ﻳَﺘﱠ‬
12:90 Sabar ‫ ﺻﺒﺮ‬is to be patient and constant, to steadily adhere to
reason and command, to restrain from what reason and law forbids, or
to restrain from manifesting grief, agitation and impatience. Thus,
Sabar is of two kinds: Sabar an ghadzab ‫ﺻﺒﺮ ﻋﻦ ﺍﻟﻐﻀﺐ‬, meaning to
restrain from manifest grief, agitation and impatience and sabar alâ
salât ‫ﺻﺒﺮﺍﻟﺼﻼﺓ‬َ meaning, “to adhere and be constant in prayer and
taqwâ ‫( ” ﺗﻘﻮﺉ‬cf. 13:22; 2:2)

‫ﻳﺐ َﻋﻠَ ْﻴ ُﻜ ُﻢ ْﺍﻟﻴَﻮْ َﻡ ۖ◌ ﻳَ ْﻐﻔِ ُﺮ ﱠ‬

ِ ‫ﷲُ ﻟَ ُﻜ ْﻢ ۖ◌ َﻭﻫُ َﻮ ﺃَﺭْ َﺣ ُﻢ ﺍﻟﺮ‬
َ‫ﱠﺍﺣ ِﻤﻴﻦ‬ َ ‫ﺎﻝ َﻻ ﺗ َْﺜ ِﺮ‬
َ َ‫ﻗ‬
12:92 Joseph did not keep his brothers in suspense. He allayed their
apprehensions concerning the treatment he would extend to them and
said, “No reproach from me shall be on you this day. May Allâh
forgive you”. The analogy to the Holy Prophet (pbuh) continues here.
When he gained honour and power in exile and Makkah lay prostrate

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 12. CHAPTER ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

at his feet, he took hold of the two sides of the gate of Ka‘bah and
said to his people, “What treatment did you expect from me”. They
said, “We hope for good, the same treatment that Joseph accorded to
his brethren”. The Holy Prophet (pbuh) then said the same words
uttered by Joseph in this verse, with the exception of the words “May
Allâh forgive you َ‫” َﻭﻫُ َﻮ ﺃَﺭْ َﺣ ُﻢ ﺍﻟﺮﱠﺍ ِﺣ ِﻤﻴﻦ‬, for these were not the words of
Joseph but of God

‫ﺼﻴﺮًﺍ َﻭ ْﺃﺗُﻮﻧِﻲ ﺑِﺄ َ ْﻫﻠِ ُﻜ ْﻢ‬ ِ ْ‫ﺼﻲ ﻫَ ٰـ َﺬﺍ ﻓَﺄ َ ْﻟﻘُﻮﻩُ َﻋﻠَ ٰﻰ َﻭﺟْ ِﻪ ﺃَﺑِﻲ ﻳَﺄ‬
ِ َ‫ﺕ ﺑ‬ ِ ‫ْﺍﺫﻫَﺒُﻮﺍ ﺑِﻘَ ِﻤﻴ‬
َ‫ﺃَﺟْ َﻤ ِﻌﻴﻦ‬
12:93 Joseph choosing his shirt was an allusion to the torn shirt with
false blood on it, which Josephs brethren had brought to his father. It
was most probably the same shirt that Joseph had worn when he was
taken away by his brethren and put into a dry well.

‫ﻳﺢ ﻳُﻮﺳُﻒَ ۖ◌ ﻟَﻮْ َﻻ ﺃَﻥ ﺗُﻔَﻨﱢ ُﺪﻭ ِﻥ‬ َ َ‫ﺖ ْﺍﻟ ِﻌﻴ ُﺮ ﻗ‬
َ ‫ﺎﻝ ﺃَﺑُﻮﻫُ ْﻢ ﺇِﻧﱢﻲ َﻷَ ِﺟ ُﺪ ِﺭ‬ ِ َ‫ﺼﻠ‬
َ َ‫َﻭﻟَ ﱠﻤﺎ ﻓ‬
12:94 Rîh ‫ ﺭﻳﺢ‬is derived from rauh ْ‫ َﺭﻭﺡ‬meaning mercy.
Linguistically the word is related to the noun rûh ‫( ﺭُﻭﺡ‬the breath of
life) and has the metonymic significance of rahat ‫ﺭﺍﺣﺖ‬:, expressed as
“rest from grief and sadness” (Tâj). Jacob said, “I do scent the power
of Joseph” َ‫ ﺇِﻧﱢﻲ َﻷَ ِﺟ ُﺪ ِﺭﻳ َﺢ ﻳُﻮﺳُﻒ‬as if to say, I feel rest from the grief and
sadness, and I sense good news involving Joseph and know that he is
alive. The verse is usually translated to indicate that Jacob picked up
the scent of Joseph; however, it does not have to be understood in a
strict literal way. The Prophets of Allâh are always endowed with
extraordinary powers of foresight and prophecy. The verse shows that
Jacob knew by Divine Revelation that Joseph was alive and that he
was in Egypt.

ُ‫ﷲ‬ َ َ‫ﺁﻭ ٰﻯ ﺇِﻟَ ْﻴ ِﻪ ﺃَﺑَ َﻮ ْﻳ ِﻪ َﻭﻗ‬

‫ﺎﻝ ﺍ ْﺩ ُﺧﻠُﻮﺍ ِﻣﺼْ َﺮ ﺇِﻥ َﺷﺎ َء ﱠ‬ َ َ‫ﻓَﻠَ ﱠﻤﺎ َﺩﺧَ ﻠُﻮﺍ َﻋﻠَ ٰﻰ ﻳُﻮﺳُﻒ‬
َ‫ﺁ ِﻣﻨِﻴﻦ‬

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12:99 Adkhalû Misra ‫ﺍ ْﺩ ُﺧﻠُﻮﺍ ِﻣﺼْ َﺮ‬, “enter the city”, indicates that
Joseph came out of the town to greet his family as a sign of respect. If
it is true, as indicated in the Biblical account, that Josephs real mother
Rachel had died while giving birth to Benjamin, there is still no
contradiction in the use of the word “parents” in the verse, as we may
assume that the mother in this instance is Jacobs second wife, Leah.
Leah was Rachels elder sister and a wife of Jacob (Gn. 29:16-28). As
his foster-mother, Joseph also paid her respect by calling her mother.
It is significant to note that in mentioning Allâh’s bounties, Joseph
points out only his release from prison and does not refer to his rescue
from the well, to avoid that his brothers should feel ashamed. There
were no words of complaint (cf. 12:92).

َ‫ﺗ ََﻮﻓﱠﻨِﻲ ُﻣ ْﺴﻠِ ًﻤﺎ َﻭﺃَ ْﻟ ِﺤ ْﻘﻨِﻲ ﺑِﺎﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬

12:101 The word Tuwaffanî ‫ ﺗَ َﻮﻓﱠﻨِﻲ‬in this statement from Joseph is
clearly meant in the sense of dying and not in the sense of a physical
body rising to heaven (cf. 5:117).

َ‫ﻮﺣﻴ ِﻪ ﺇِﻟَ ْﻴﻚ‬ ِ ‫َﺫﻟِﻚَ ِﻣ ْﻦ ﺃَﻧﺒَﺎ ِء ْﺍﻟ َﻐ ْﻴ‬

ِ ُ‫ﺐ ﻧ‬
12:102 The statement means that this account of Joseph was not
simply told to relate a story, but to embody mighty prophecies relating
to the future of the Holy Prophet (pbuh). Anbâ al-Ghaib ‫ﺐ‬ ِ ‫( ﺃَﻧﺒَﺎ ِء ْﺍﻟ َﻐ ْﻴ‬plu)
are important news of the unseen; the hidden prophecies embedded in
this narration. The phrase does not refer to the ancient histories of
previous Prophets, but to the repetition of similar events in the life of
the Holy Prophet (pbuh). The words, “You were not present with
these [enemies of yours] when they agreed upon their plan [against
you] and they are [still] hatching subtle plots” shows still more clearly
the underlying meaning of the phrase anbâ al-Ghaib.

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َ‫ﻴﺮ ٍﺓ ﺃَﻧَﺎ َﻭ َﻣ ِﻦ ﺍﺗﱠﺒَ َﻌﻨِﻲ ۖ◌ َﻭ ُﺳﺒ َْﺤﺎﻥ‬

َ ‫ﺼ‬ ِ َ‫ﷲِ ۚ◌ َﻋﻠَ ٰﻰ ﺑ‬ ‫ﻗُﻞْ ﻫَ ٰـ ِﺬ ِﻩ َﺳﺒِﻴﻠِﻲ ﺃَ ْﺩ ُﻋﻮ ﺇِﻟَﻰ ﱠ‬
َ‫ﷲِ َﻭ َﻣﺎ ﺃَﻧَﺎ ِﻣﻦَ ْﺍﻟ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦ‬
‫ﱠ‬
12:108 “I am on sure knowledge verifiable by reason and (so are)
those who follow me” ‫ﺼﻴ َﺮ ٍﺓ ﺃَﻧَﺎ َﻭ َﻣ ِﻦ ﺍﺗﱠﺒَ َﻌﻨِﻲ‬
ِ َ‫ َﻋﻠَ ٰﻰ ﺑ‬is a superb testimony to
the elevated intellectual and spiritual standing of the Companions and
other followers of the Holy Prophet (pbuh) and their exceptional faith.
They do not call to Allâh out of mere conjecture of His existence;
instead, their knowledge is the outcome of a conscious insight
accessible to and verifiable by a human beings understanding and
reasoning.

ِ ‫ﺼ ِﻬ ْﻢ ِﻋﺒ َْﺮﺓٌ ﱢﻷُﻭﻟِﻲ ْﺍﻷَ ْﻟﺒَﺎ‬

‫ﺏ ۗ◌ َﻣﺎ َﻛﺎﻥَ َﺣ ِﺪﻳﺜًﺎ ﻳُ ْﻔﺘ ََﺮ ٰﻯ َﻭﻟَ ٰـ ِﻜﻦ‬ ِ ‫ﺼ‬َ َ‫ﻟَﻘَ ْﺪ َﻛﺎﻥَ ﻓِﻲ ﻗ‬
َ‫ﻴﻞ ُﻛﻞﱢ َﺷ ْﻲ ٍء َﻭﻫُﺪًﻯ َﻭ َﺭﺣْ َﻤﺔً ﻟﱢﻘَﻮْ ٍﻡ ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬ ِ ‫ﻖ ﺍﻟﱠ ِﺬﻱ ﺑَ ْﻴﻦَ ﻳَ َﺪ ْﻳ ِﻪ َﻭﺗَ ْﻔ‬
َ ‫ﺼ‬ َ ‫ﺗَﺼْ ِﺪﻳ‬
12:111 In this single verse, five reasons are given to show the Holy
Qur’ân is no forgery, and that this revelation could not possibly be the
invention of a human being.

13. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬

The Thunder
(Revealed after Hijrah)
The title Al-Ra‘d ‫ ﺍﻟﺮﻋﺪ‬- The Thunder, is derived from verse 13.
Divine Revelation is like thunder, which is associated with rain. Just
like rain, revelation is a mercy from Allâh, and rain accompanied by
thunder incites fear, in the same way revelation is accompanied by the
warning of punishment, even if its real object is to bestow benefits
upon the recipients. The chapter deals with Allâh’s creative powers as
manifested in phenomena of nature. Verses 2-4 refer to these powers.
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All of the laws of nature and its elements are under His control and He
made them subservient to the cause of His creation. The message is
also that any demand for punishment to be visited is as foolish as a
desire to be struck by thunder and lightning.

ِ ‫ﺎﺕ ْﺍﻟ ِﻜﺘَﺎ‬

‫ﺏ‬ ُ َ‫ﺍﻟﻤﺮ ۚ◌ ﺗِ ْﻠﻚَ ﺁﻳ‬
13:1 This Chapter opens with the letters Alif Lâm Mîm Râ (‫)ﺍﻟﻤﺮ‬,
which are an abbreviation of ‫ﷲُ ﺃﻋﻠﻢ ﻭﺃﺭﺉ‬‫ ﺃﻧﺎ ﱠ‬-“I am Allâh Who knows
and Who is seeing.” In contrast, the previous three chapters began
with only three of these four letters, namely Alif Lâm Râ ‫ ﺍﻟﺮ‬which is
‫“ –ﺃﻧﺎ ﱠ‬I am Allâh Who is seeing.” The addition of the
short for ‫ﷲُ ﺃﺭﺉ‬
abbreviated letter mîm ‫ ﻡ‬shows that the subject matter of this chapter is
slightly extended from that of the three preceding chapters. This
illustrates how every letter in the Qur’ân is divinely selected and
intended.

‫ﺕ ﺑِ َﻐﻴ ِْﺮ َﻋ َﻤ ٍﺪ ﺗ ََﺮﻭْ ﻧَﻬَﺎ‬ َ ‫ﷲُ ﺍﻟﱠ ِﺬﻱ َﺭﻓَ َﻊ ﺍﻟ ﱠﺴ َﻤ‬

ِ ‫ﺎﻭﺍ‬ ‫ﱠ‬
13:2 Samâwât ‫ﺕ‬ ِ ‫ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍ‬is the plural form of samâ ‫ ﺳﻤﺎء‬and denotes
something that is above. This can be anything that is above us; the
skies, clouds, the cosmic space, stars, planets, nebulae, the solar
systems and the galaxies (cf. 2:22). The word also signifies the
abstract concept of the forces emanating from Allâh. “He raised the
heavens without pillars” is a reference to forces working
independently of gravity in the universe.

ِ ‫ﺍﺳ َﻲ َﻭﺃَ ْﻧﻬَﺎﺭًﺍ ۖ◌ َﻭ ِﻣﻦ ُﻛﻞﱢ ﺍﻟﺜﱠ َﻤ َﺮﺍ‬

‫ﺕ‬ ِ ‫ﺽ َﻭ َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ َﺭ َﻭ‬ َ ْ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ َﻣ ﱠﺪ ْﺍﻷَﺭ‬
‫ﺕ ﻟﱢﻘَﻮْ ٍﻡ‬ َ َ‫َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ ﺯَ ﻭْ َﺟﻴ ِْﻦ ْﺍﺛﻨَ ْﻴ ِﻦ ۖ◌ ﻳُ ْﻐ ِﺸﻲ ﺍﻟﻠﱠﻴ َْﻞ ﺍﻟﻨﱠﻬ‬
ٍ ‫ﺎﺭ ۚ◌ ﺇِ ﱠﻥ ﻓِﻲ َ ٰﺫﻟِﻚَ َﻵﻳَﺎ‬
َ‫ﻳَﺘَﻔَ ﱠﻜﺮُﻭﻥ‬
13:3 Madda ‫ ﻣ ٌﺪ‬means to stretch, stretch forth, draw forth, draw out,
spread, widen, fertilize or spread particles to make fertile (Tâj, Lisân,
Lane). During the process of creation, the earth was a part of another

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heavenly body from which it was drawn away. It also signifies that
ardz ‫ ﺃﺭﺽ‬is something that has been stretched. Madda ‫ ﻣ ٌﺪ‬can also
refer to the fall of cosmic particles that make the earth “fertile” and
are responsible for the origin of life on this earth.
This verse, the preceding one and the following one refer to the
process of creation. Human beings are like the “Fruit He created in
pairs” ‫ﺕ َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ َﺯﻭْ َﺟ ْﻴ ِﻦ ْﺍﺛﻨَﻴ ِْﻦ‬
ِ ‫ َﻭ ِﻣﻦ ُﻛ ﱢﻞ ﺍﻟﺜﱠ َﻤ َﺮﺍ‬. The expression also refers to
the fertilsations that lead to fruit formation. He feeds us as He feeds
the fruit tree. He wants us to be useful like the fruit tree and “feed”
others; otherwise, our creation has no purpose (cf. 38:27). The fruit
tree ages and dies, and then is born again from its seed, which is also
true for human beings. There is a reminder here that Allâh created
things in pairs in order to distinguish Himself from all else, as His
Name Allâh and His Existence is the only One. ‫ﻚ‬ َ ِ‫ﺕ ﻟﱢﻘَﻮْ ٍﻡ ﺇِ ﱠﻥ ﻓِﻲ َ ٰﺫﻟ‬
ٍ ‫ﻚ َﻵﻳَﺎ‬
َ ِ‫ﻟ‬
‫ﱠ‬ َ َ ‫ﱢ‬
َ‫ﺕ ﻟﻘﻮْ ٍﻡ ﻳَﺘَﻔﻜﺮُﻭﻥ‬ٍ ‫“ َﻵﻳَﺎ‬Therein are signs for the people who reflect”, but this
reflection is according to the capacities and the aptitudes of the people
who are reflecting upon them.

ٌ ‫ﺻ ْﻨ َﻮ‬
‫ﺍﻥ‬ ٍ ‫ﺎﺕ ﱢﻣ ْﻦ ﺃَ ْﻋﻨَﺎ‬
ٌ ْ‫ﺏ َﻭﺯَ ﺭ‬
ِ ‫ﻉ َﻭﻧَ ِﺨﻴ ٌﻞ‬ ٌ ‫ﺍﺕ َﻭ َﺟﻨﱠ‬
ٌ ‫ﺎﻭ َﺭ‬
ِ ‫ﺽ ﻗِﻄَ ٌﻊ ﱡﻣﺘ ََﺠ‬ ِ ْ‫َﻭﻓِﻲ ْﺍﻷَﺭ‬
‫ْﺾ ﻓِﻲ ْﺍﻷُ ُﻛ ِﻞ‬
ٍ ‫ْﻀﻬَﺎ َﻋﻠَ ٰﻰ ﺑَﻌ‬
َ ‫ﺍﺣ ٍﺪ َﻭﻧُﻔَﻀﱢ ُﻞ ﺑَﻌ‬ ٍ ‫ﺻ ْﻨ َﻮ‬
ِ ‫ﺍﻥ ﻳُ ْﺴﻘَ ٰﻰ ﺑِ َﻤﺎ ٍء َﻭ‬ ِ ‫َﻭ َﻏ ْﻴ ُﺮ‬
13:4 Unity from diversity is ubiquitous in nature, which is a sign of
the unity of the Great Author of all existence. In the context of
diversity, the verse also offers another idea on which to reflect. There
are many tracts of land which are in proximity to one another and still
differ widely regarding the nature of their soil, fertility and vegetation,
even though they are watered with the same water. Similarly, the
Prophets can also excel above their fellow people living in the same
town.

َ‫ﻖ َﺟ ِﺪﻳ ٍﺪ ۗ◌ ﺃُﻭﻟَ ٰـﺌِﻚَ ﺍﻟﱠ ِﺬﻳﻦ‬ ٍ ‫ْﺠﺐْ ﻓَ َﻌ َﺠﺐٌ ﻗَﻮْ ﻟُﻬُ ْﻢ ﺃَﺇِ َﺫﺍ ُﻛﻨﱠﺎ ﺗُ َﺮﺍﺑًﺎ ﺃَﺇِﻧﱠﺎ ﻟَﻔِﻲ ﺧَ ْﻠ‬
َ ‫َﻭﺇِﻥ ﺗَﻌ‬
ْ َ َ ْ َ ْ َ ُ ۖ
‫ﻛﻔﺮُﻭﺍ ﺑِ َﺮﺑﱢ ِﻬ ْﻢ ◌ َﻭﺃﻭﻟ ٰـﺌِﻚَ ﺍﻷﻏﻼ ُﻝ ﻓِﻲ ﺃﻋﻨَﺎﻗِ ِﻬ ْﻢ‬ َ َ

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13:5 This verse signifies that one can believe in Allâh when one looks
at all the evidence accessible to ones observation in cosmos. The
observers realization of a definite purpose in the creation of cosmos
and of life can also lead to belief in the creating reality. In spite of
this, many refuse to believe in the Hereafter and individual
ٍ ‫ﺃَﺇِ َﺫﺍ ُﻛﻨﱠﺎ ﺗُ َﺮﺍﺑًﺎ ﺃَﺇِﻧﱠﺎ ﻟَﻔِﻲ ﺧ َْﻠ‬: "What! When we have
resurrection and ask, ‫ﻖ َﺟ ِﺪﻳ ٍﺪ‬
become dust, shall we then be in a state of new creation?"
If Allâh has created the universe and the phenomenon of life as such,
He has the power to recreate life and its requisite vehicles in a new act
of creation. By denying the possibility of resurrection, these people
implicitly deny Allâh’s Almightiness. The Aghlâl ‫ ْﺍﻷَ ْﻏ َﻼ ُﻝ‬are the
halters. Its singular is ghullun ‫ ﻏ ٌﻞ‬and this is derived from ghalla ‫ﻏ ٌﻞ‬
meaning to insert one thing into another, deceive, hide, fetter, bind, or
put into iron shackles. The verse speaks of the chains and shackles of
false beliefs, customs and evil practices; this is a metaphor for human
beings self-imposed abandonment to false values and evil ways that
result in the enslavement of the human spirit.

‫ﺴﻴﱢﺌَ ِﺔ ﻗَﺒ َْﻞ ْﺍﻟ َﺤ َﺴﻨَ ِﺔ‬

‫ْﺠﻠُﻮﻧَﻚَ ﺑِﺎﻟ ﱠ‬
ِ ‫َﻭﻳَ ْﺴﺘَﻌ‬
13:6 “They want you to hasten on their punishment in preference to
(your doing them) good”; that is, instead of willingly accepting the
guidance offered to them, they mockingly challenge the Holy Prophet
(pbuh) to bring about exemplary punishment. A demand for
punishment is as foolish as a desire to be struck by lightning.

‫ﻧﺰ َﻝ َﻋﻠَ ْﻴ ِﻪ ﺁﻳَﺔٌ ﱢﻣﻦ ﱠﺭﺑﱢ ِﻪ ۗ◌ ﺇِﻧﱠ َﻤﺎ ﺃَﻧﺖَ ُﻣﻨ ِﺬ ٌﺭ ۖ◌ َﻭﻟِ ُﻜﻞﱢ‬ُ
ِ ‫َﻭﻳَﻘُﻮ ُﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻟَﻮْ َﻻ ﺃ‬
‫ﻗَﻮْ ٍﻡ ﻫَﺎ ٍﺩ‬
13:7 This sentence lends itself to two interpretations. According to the
first, the Holy Prophet (pbuh) is a guide for every people and the
whole of humankind, which emphasizes the universality of the Islamic
message in the words Li kull-i-Qaumin Hâd ‫ﻟِ ُﻜ ﱢﻞ ﻗَﻮْ ٍﻡ ﻫَﺎ ٍﺩ‬.. In the second

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interpretation, it could be said that every nation has had a prophet as

their guide; this is in accordance with the Qur’ânic doctrine of the
continuity of prophetic guidance.

‫ﷲُ ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﺗَﺤْ ِﻤ ُﻞ ُﻛﻞﱡ ﺃُﻧﺜَ ٰﻰ َﻭ َﻣﺎ ﺗَ ِﻐﻴﺾُ ْﺍﻷَﺭْ َﺣﺎ ُﻡ َﻭ َﻣﺎ ﺗ َْﺰﺩَﺍ ُﺩ ۖ◌ َﻭ ُﻛﻞﱡ َﺷ ْﻲ ٍء‬
‫ﱠ‬
ٍ ‫ِﻋﻨ َﺪﻩُ ﺑِ ِﻤ ْﻘﺪ‬
‫َﺍﺭ‬
13:8 The physical law of nature is spoken of here with a deeper
reference to the spiritual law. In accordance with the spiritual law,
some will be spiritually reborn and others will not. Allâh knows the
natural capacities and aptitudes of the Holy Prophet (pbuh)s people
and those who accept him will grow and increase in number, while
those who oppose Him will decline and decrease: “Allâh knows the
innermost disposition of every human being and the direction in
which he will develop”.

ٍ ‫َﺳ َﻮﺍ ٌء ﱢﻣﻨ ُﻜﻢ ﱠﻣ ْﻦ ﺃَ َﺳ ﱠﺮ ْﺍﻟﻘَﻮْ َﻝ َﻭ َﻣﻦ َﺟﻬَ َﺮ ﺑِ ِﻪ َﻭ َﻣ ْﻦ ﻫُ َﻮ ُﻣ ْﺴﺘ َْﺨ‬

ِ ‫ﻒ ﺑِﺎﻟﻠﱠﻴ ِْﻞ َﻭ َﺳ‬
ٌ‫ﺎﺭﺏ‬
ِ َ‫ﺑِﺎﻟﻨﱠﻬ‬
‫ﺎﺭ‬
13:10 Qaul ‫ ﻗﻮﻝ‬denotes a statement or an idea irrespective of whether
it is expressed in actual words or merely conceived in the mind as an
opinion, a view or an action (cf. 2:30).

ۗ ‫ﺎﺕ ﱢﻣﻦ ﺑَﻴ ِْﻦ ﻳَ َﺪ ْﻳ ِﻪ َﻭ ِﻣ ْﻦ ﺧَ ْﻠﻔِ ِﻪ ﻳَﺤْ ﻔَﻈُﻮﻧَﻪُ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ ﱠ‬

ِ‫ﷲ‬ ٌ َ‫ﻟَﻪُ ُﻣ َﻌﻘﱢﺒ‬
13:11 Mu‘aqqibât ‫ﺎﺕ‬ ٌ َ‫ ُﻣ َﻌﻘﱢﺒ‬is a double plural feminine of mu‘aqqib
‫ ُﻣﻌﻘٌﺐ‬, which signifies something that comes immediately after another
thing or succeeds another thing without interruption. Most of the
classical commentators interpret mu‘aqqibât ‫ﺎﺕ‬ ٌ َ‫ ُﻣ َﻌﻘﱢﺒ‬to mean the hosts
and companies of the guardian angels that watch over every human
being without interruption. The root word ‘aqqaba ‫ ﻋﻘٌﺐ‬means to look
at the consequence or result of the affair (Tâj). Guardian angels
(hafazah) are also mentioned in 6:61. They guard against the negative
consequences of the deeds of human beings. The plural feminine form

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is used because of the frequency of their acts, since in Arabic the

feminine form is sometimes employed to suggest emphasis and
frequency. The statement is a general one, but there is also a deeper
allusion to the Divine protection provided by the angels to the Holy
Prophet (pbuh), his mission and his devoted followers (82:11;12).

‫ﷲَ َﻻ ﻳُ َﻐﻴﱢ ُﺮ َﻣﺎ ﺑِﻘَﻮْ ٍﻡ َﺣﺘ ﱠ ٰﻰ ﻳُ َﻐﻴﱢﺮُﻭﺍ َﻣﺎ ﺑِﺄَﻧﻔُ ِﺴ ِﻬ ْﻢ‬

‫ﺇِ ﱠﻥ ﱠ‬
The statement “Allâh does not change the condition of a people” has
both a positive and a negative connotation: Allâh does not withdraw
this blessing from the people unless they themselves deprive their
inner selves of it (cf. 8:53); neither does He bestow His blessings upon
willful sinners until they change their inner disposition and become
worthy of His grace. This refers to the Divine law of cause and effect,
and dominates the lives of individuals as well as those of nations. The
rise and fall of a civilization then depends on its peoples moral
inclinations.

َ َ‫ﺎﺏ ﺍﻟﺜﱢﻘ‬
‫ﺎﻝ‬ َ ْ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﻳ ُِﺮﻳ ُﻜ ُﻢ ْﺍﻟﺒَﺮ‬
ِ ‫ﻕ َﺧﻮْ ﻓًﺎ َﻭﻁَ َﻤﻌًﺎ َﻭﻳ‬
َ ‫ُﻨﺸ ُﺊ ﺍﻟﺴ َﱠﺤ‬
13:12 Al-Barq ‫ﻕ‬ َ ْ‫ ْﺍﻟﺒَﺮ‬- the lightning, is a symbol of approaching
revelation. The thunder (Al-Ra‘d ‫ )ﺍﻟﺮﻋﺪ‬is the revelation that follows
the lightning and is associated with awe and fear. The use of the
definite article al ‫ ﺍﻝ‬before these words makes the above meanings
possible. Lightning inspires both fear and hope as it brings the hope of
rain after a period of drought.

ِ ‫ﻖ ﻓَﻴ‬
‫ُﺼﻴﺐُ ﺑِﻬَﺎ‬ َ ‫َﻭﻳُ َﺴﺒﱢ ُﺢ ﺍﻟ ﱠﺮ ْﻋ ُﺪ ﺑِ َﺤ ْﻤ ِﺪ ِﻩ َﻭ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ِﻣ ْﻦ ِﺧﻴﻔَﺘِ ِﻪ َﻭﻳُﺮْ ِﺳ ُﻞ ﺍﻟﺼ َﱠﻮﺍ ِﻋ‬
‫ﷲِ َﻭﻫُ َﻮ َﺷ ِﺪﻳ ُﺪ ْﺍﻟ ِﻤ َﺤﺎ ِﻝ‬
‫َﻣﻦ ﻳَ َﺸﺎ ُء َﻭﻫُ ْﻢ ﻳ َُﺠﺎ ِﺩﻟُﻮﻥَ ﻓِﻲ ﱠ‬
13:13 Thus when the Divine Revelation is about to come, “the angels
fall down in prostration before Allâh”, and it is only the human beings
who is capable of facing and refusing this thunder. The Divine
Attribute Shadîd al-Mihâl ‫ َﺷ ِﺪﻳ ُﺪ ْﺍﻟ ِﻤ َﺤﺎ ِﻝ‬means the Mighty in prowess.

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This Divine Attribute is mentioned in the Holy Qur’ân only this one
time. It signifies His power of contriving in a manner hidden from
human eyes and in a manner wherein wisdom lies. Shadîd al-Mihâl
also encompasses His powers of seizure, punishment, severity,
planning, or revealing of defects (Râghib, Lisân).

‫ﻖ ۖ◌ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩﻭﻧِ ِﻪ َﻻ ﻳَ ْﺴﺘَ ِﺠﻴﺒُﻮﻥَ ﻟَﻬُﻢ ﺑِ َﺸ ْﻲ ٍء ﺇِ ﱠﻻ‬ ‫ﻟَﻪُ َﺩ ْﻋ َﻮﺓُ ْﺍﻟ َﺤ ﱢ‬
‫ﺎﺳ ِﻂ َﻛﻔ ﱠ ْﻴ ِﻪ ﺇِﻟَﻰ ْﺍﻟ َﻤﺎ ِء ﻟِﻴَ ْﺒﻠُ َﻎ ﻓَﺎﻩُ َﻭ َﻣﺎ ﻫُ َﻮ ﺑِﺒَﺎﻟِ ِﻐ ِﻪ ۚ◌ َﻭ َﻣﺎ ُﺩﻋَﺎ ُء ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦَ ﺇِ ﱠﻻ‬
ِ َ‫َﻛﺒ‬
‫ﺿ َﻼ ٍﻝ‬َ ‫ﻓِﻲ‬
13:14 Lahu da‘wat al-Haq ‫ﻖ‬ ‫ ﻟَﻪُ َﺩ ْﻋ َﻮﺓ ُ ْﺍﻟ َﺤ ﱢ‬literally means, “His is the
call of the Truth”. Allâh alone deserves to be called upon in worship
and prayer, and it is praying to Allâh alone that is useful or beneficial.

‫ﺽ ﻁَﻮْ ﻋًﺎ َﻭﻛَﺮْ ﻫًﺎ َﻭ ِﻅ َﻼﻟُﻬُﻢ ﺑِ ْﺎﻟ ُﻐ ُﺪ ﱢﻭ‬ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ َ ‫َﻭ ِ ﱠ¶ِ ﻳَ ْﺴ ُﺠ ُﺪ َﻣﻦ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
َ ‫َﻭ ْﺍﻵ‬
‫ﺻﺎ ِﻝ‬
13:15 Yasjudu ‫ – ﻳَ ْﺴ ُﺠ ُﺪ‬they submit, is meant in the sense of complete
submission. The entire creation is under the Will of Allâh and comes
into being from His Merciful intention (al-Irâdat al-Muqaddas), and
His intended Command “Be!”; so every existing object is subject to
the laws decreed by the Existence-Giving Sustainer. However, the
human being is given a certain freedom of choice in his actions
(90:10). With his tongue, a human can praise and thank his Creator
who formed him and speak the truth, but he can also spread falsehood.
Nevertheless, even in actions in which a human being appears to have
been granted freedom of choice, he is subject to certain obligations
and follows certain laws not conscious to him. In other words, his
freedom of action is under a kind of Divinely ordained compulsion.
Between two choices, he is bound to opt for what he thinks to be
beneficial for him. Thus, decisions based on the freedom of choice are
actually not his absolute free will, but are subject to a range of
limitations.

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 13. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬

According to most classical commentators, the believers are those

who submit to Allâh willingly and consciously, whereas the
disbelievers are those who submit to Him unwillingly and that their
shadows are their followers. The closer an object is to light (or Divine
Light), the larger is its shadow; and the further it is from the light, the
shorter is its shadow. According to the disbelievers, the words
“Whether they choose to obey or not” ‫ ﻁَﻮْ ﻋًﺎ َﻭﻛَﺮْ ﻫًﺎ‬refer to the
compulsion of conscious creatures; believers or disbelievers.
However, both types of creation, conscious and non-conscious have
their shadows. Therefore, compulsion of submission apparently
applies not only to conscious beings, but also to all other objects of
creation.
The words of the verse also refer to the variability of the lengths of the
shadows projected, depending on the objects position with respect to
the incident light. The earth projects its shadow relative to its position
to the sun, and so do the objects on this earth. Since the earths rotation
around the sun is the outcome of Allâh’s creative Will, the greater
length of a shadow in the morning and evening and its contraction
towards noon is a visible expression of the shadows subjection to the
Will of Allâh. This is what is meant by “even their shadows”.
The same analogy applies to the spiritual world, whereby the Prophet
is the sun who spreads the Divine Light and the shadows cast by his
work are his followers. Each of his followers has a shadow depending
upon their position with respect to the sun and accordingly, the length
of his shadow varies. As shown by the example of the Holy Prophet
(pbuh), the recital of this verse is followed by prostration, so that the
physical state of the body may be in perfect agreement with the
spiritual condition of the mind. It is worth noting that during
prostration the worshipper touches his own shadow.
Rûmî says, “Every wayfarer, whether righteous or wicked, Allâh is
dragged, bound in chains, into his presence”. All are hauled along this
way reluctantly, except those who are acquainted with the mysteries
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 13. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬

of divine action. The command to “come against your will” is

addressed to the blind followers, whereas the command “come
willingly” is for the man aligned with truth.

‫ﺍﺣ ُﺪ ْﺍﻟﻘَﻬﱠﺎ ُﺭ‬

ِ ‫ﻖ ُﻛﻞﱢ َﺷ ْﻲ ٍء َﻭﻫُ َﻮ ْﺍﻟ َﻮ‬ ‫ﻗُ ِﻞ ﱠ‬
ُ ِ‫ﷲُ ﺧَ ﺎﻟ‬
13:16 The Holy Qur’ân has used two different words to express
Divine Unity: Wâhid ‫ ﻭﺍﺣﺪ‬and Ahad ‫ﺃﺣﺪ‬. The attribute Wâhid indicates
that Allâh is the real source of all creation and that everything leads to
Him. The attribute Ahad denotes the absolute Unity of Allâh in His
absolute uniqueness, He is forever One and Alone, Who has no
second to share either in His Lordship or in His Essence (Lisân). He is
neither the starting link of any chain nor its last link. He is the
Independent and Besought of all. He begets not nor is He begotten,
and there is none like unto Him (112:1-4). The verse mentions some
of the most beautiful and perfect Attributes of Allâh.

◌ۚ ‫َﺭﻫَﺎ ﻓَﺎﺣْ ﺘَ َﻤ َﻞ ﺍﻟ ﱠﺴ ْﻴ ُﻞ ﺯَ ﺑَﺪًﺍ ﺭﱠﺍﺑِﻴًﺎ‬ ِ ‫ﺖ ﺃَﻭْ ِﺩﻳَﺔٌ ﺑِﻘَﺪ‬ْ َ‫ﺃَﻧﺰَ َﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَ َﺴﺎﻟ‬
َ‫َﺎﻉ ﺯَ ﺑَ ٌﺪ ﱢﻣ ْﺜﻠُﻪُ ۚ◌ َﻛ َ ٰﺬﻟِﻚ‬
ٍ ‫ﺎﺭ ﺍ ْﺑﺘِﻐَﺎ َء ِﺣ ْﻠﻴَ ٍﺔ ﺃَﻭْ َﻣﺘ‬
ِ ‫َﻭ ِﻣ ﱠﻤﺎ ﻳُﻮﻗِ ُﺪﻭﻥَ َﻋﻠَ ْﻴ ِﻪ ﻓِﻲ ﺍﻟﻨ ﱠ‬
َ ْ َ
‫ﺎﻁ َﻞ ۚ◌ ﻓَﺄ ﱠﻣﺎ ﺍﻟ ﱠﺰﺑَ ُﺪ ﻓَﻴَﺬﻫَﺐُ ُﺟﻔَﺎ ًء ۖ◌ َﻭﺃ ﱠﻣﺎ َﻣﺎ ﻳَﻨﻔَ ُﻊ‬ ِ َ‫ﻖ َﻭ ْﺍﻟﺒ‬ ‫ﷲُ ْﺍﻟ َﺤ ﱠ‬ ‫ﻳَﻀْ ِﺮﺏُ ﱠ‬
‫ﷲُ ْﺍﻷَ ْﻣﺜَﺎ َﻝ‬‫ﺽ ۚ◌ َﻛ َ ٰﺬﻟِﻚَ ﻳَﻀْ ِﺮﺏُ ﱠ‬ ِ ْ‫ﺚ ﻓِﻲ ْﺍﻷَﺭ‬ ُ ‫ﺎﺱ ﻓَﻴَ ْﻤ ُﻜ‬
َ ‫ﺍﻟﻨﱠ‬
13:17 The verse uses two apt parables. In the first parable, Truth (al-
Haqq ‫ﻖ‬ ْ is compared to water, and falsehood (al-Bâtil ‫)ﺍﻟﺒَﺎ ِﻁ َﻞ‬
‫)ﺍﻟ َﺤ ﱠ‬, ْ to
foam. Falsehood appears at first to prevail over the Truth like foam
over water, but in the end, it is swept away by the waters powerful
current. In the second parable, Truth is likened to a metal, which when
melted to make ornaments, utensils, and tools, throws off the dross
leaving behind the unmixed metal that is pure and bright. The parables
also signify that those who believe and work for the good of others
and for the benefits of the people shall be granted long life. On the
other hand, those who uphold evil practices and worthless customs
will be swept away before the mighty current of the true teachings.

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The words ‫ﺽ‬ ِ ْ‫ﺚ ﻓِﻲ ْﺍﻷَﺭ‬

ُ ‫ﺎﺱ ﻓَﻴَ ْﻤ ُﻜ‬
َ ‫ ﻳَﻨﻔَ ُﻊ ﺍﻟﻨﱠ‬are a prescription for long life –
one must do good for humankind and make oneself useful for others.

َ ‫ﷲِ َﻭ َﻻ ﻳَﻨﻘُﻀُﻮﻥَ ْﺍﻟ ِﻤﻴﺜَﺎ‬

‫ﻕ‬ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳُﻮﻓُﻮﻥَ ﺑِ َﻌ ْﻬ ِﺪ ﱠ‬
13:20 Ahad ‫ ﻋَﻬﺪ‬means “covenant”. In this context, a covenant is a
general term embracing the spiritual obligations arising from ones
faith in Allâh and the moral and social obligation resulting from that
faith towards ones fellow-beings (Kashshaf). The observance of these
duties constitutes the basis on which the whole structure of religion
stands.

َ ‫ﷲُ ﺑِ ِﻪ ﺃَﻥ ﻳ‬
‫ُﻮﺻ َﻞ َﻭﻳَ ْﺨ َﺸﻮْ ﻥَ َﺭﺑﱠﻬُ ْﻢ َﻭﻳَﺨَ ﺎﻓُﻮﻥَ ﺳُﻮ َء‬ ‫ﺼﻠُﻮﻥَ َﻣﺎ ﺃَ َﻣ َﺮ ﱠ‬
ِ َ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳ‬
ِ ‫ْﺍﻟ ِﺤ َﺴﺎ‬
‫ﺏ‬
13:21 “Who keep the ties” refers to all ties that form human relations
such as those of love, the bonds of family, responsibilities for orphans
and the needy, the mutual rights, duties towards neighbours, the
spiritual and practical bonds of the brotherhood of Islam, and to treat
all living beings with love, compassion and mercy (Râzî).

‫ﺻﺒَﺮُﻭﺍ ﺍ ْﺑﺘِﻐَﺎ َء َﻭﺟْ ِﻪ َﺭﺑﱢ ِﻬ ْﻢ َﻭﺃَﻗَﺎ ُﻣﻮﺍ ﺍﻟﺼ َﱠﻼﺓَ َﻭﺃَﻧﻔَﻘُﻮﺍ ِﻣ ﱠﻤﺎ َﺭﺯَ ْﻗﻨَﺎﻫُ ْﻢ‬ َ َ‫َﻭﺍﻟﱠ ِﺬﻳﻦ‬
ُ
ِ ‫ِﺳ ًّﺮﺍ َﻭﻋ ََﻼﻧِﻴَﺔً َﻭﻳَ ْﺪ َﺭءُﻭﻥَ ﺑِ ْﺎﻟ َﺤ َﺴﻨَ ِﺔ ﺍﻟ ﱠﺴﻴﱢﺌَﺔَ ﺃﻭﻟَ ٰـﺌِﻚَ ﻟَﻬُ ْﻢ ُﻋ ْﻘﺒَﻰ ﺍﻟ ﱠﺪ‬
‫ﺍﺭ‬
13:22 Sabar ‫ﺻﺒﺮ‬, according to Râghib, means patiently perseverant,
limiting oneself to that which reason and law requires, or withholding
from that which is prohibited (cf. 12:90). “Who avert evil with good”
means that such a person follows the course best suited for the
eradication of evil. If punishment helps to eradicate evil, they punish;
if forgiveness is the solution, then they forgive (cf. 42:40). If they are
subjected to injustice or transgression, they repel it in a good and just
way. It also refers to endeavors to bring situations from evil to good
by the right words, or good and just deeds.

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‫ﷲُ ﺑِ ِﻪ ﺃَﻥ‬
‫ﷲِ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻣﻴﺜَﺎﻗِ ِﻪ َﻭﻳَ ْﻘﻄَﻌُﻮﻥَ َﻣﺎ ﺃَ َﻣ َﺮ ﱠ‬
‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَﻨﻘُﻀُﻮﻥَ َﻋ ْﻬ َﺪ ﱠ‬
ُ
‫ﺍﺭ‬ ِ ْ‫ُﻮﺻ َﻞ َﻭﻳُ ْﻔ ِﺴ ُﺪﻭﻥَ ﻓِﻲ ْﺍﻷَﺭ‬
ِ ‫ﺽ ۙ◌ ﺃﻭﻟَ ٰـﺌِﻚَ ﻟَﻬُ ُﻢ ﺍﻟﻠﱠ ْﻌﻨَﺔُ َﻭﻟَﻬُ ْﻢ ﺳُﻮ ُء ﺍﻟ ﱠﺪ‬ َ ‫ﻳ‬
13:25 La‘nah ُ‫ ﺍﻟﻠﱠ ْﻌﻨَﺔ‬is usually, but inexactly, translated as “curse”.
Literally, it denotes banishment or alienation from all that is good
(Lisân). Whenever it is attributed in the Holy Qur’ân to Allâh with
reference to a sinner, it signifies the latters exclusion from Allâh’s
Mercy and Grace because of his rejection of and subsequent
disapproval by Allâh.

َ‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِﻬَﺎ ﺃُ َﻣ ٌﻢ ﻟﱢﺘَ ْﺘﻠُ َﻮ َﻋﻠَ ْﻴ ِﻬ ُﻢ ﺍﻟﱠ ِﺬﻱ ﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ْﻴﻚ‬
ْ َ‫َﻛ َ ٰﺬﻟِﻚَ ﺃَﺭْ َﺳ ْﻠﻨَﺎﻙَ ﻓِﻲ ﺃُ ﱠﻣ ٍﺔ ﻗَ ْﺪ ﺧَ ﻠ‬
‫َﻭﻫُ ْﻢ ﻳَ ْﻜﻔُﺮُﻭﻥَ ﺑِﺎﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬
13:30 “Yet they disbelieve in the Most Gracious” ‫ َﻭﻫُ ْﻢ ﻳَ ْﻜﻔُﺮُﻭﻥَ ﺑِﺎﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬by
refusing to acknowledge His existence, by rejecting His guidance or
by ascribing His Attributes to other objects of praise and worship.

◌ۗ ٰ‫ﺖ ﺑِ ِﻪ ْﺍﻷَﺭْ ﺽُ ﺃَﻭْ ُﻛﻠﱢ َﻢ ﺑِ ِﻪ ْﺍﻟ َﻤﻮْ ﺗَﻰ‬ ْ ‫ﺕ ﺑِ ِﻪ ْﺍﻟ ِﺠﺒَﺎ ُﻝ ﺃَﻭْ ﻗُﻄﱢ َﻌ‬ْ ‫َﻭﻟَﻮْ ﺃَ ﱠﻥ ﻗُﺮْ ﺁﻧًﺎ ُﺳﻴ َﱢﺮ‬
َ ‫ﷲُ ﻟَﻬَﺪَﻯ ﺍﻟﻨﱠ‬
‫ﺎﺱ‬ ‫ﺱ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺃَﻥ ﻟﱠﻮْ ﻳَ َﺸﺎ ُء ﱠ‬ ِ َ ‫ﺑَﻞ ﱢ ﱠ¶ِ ْﺍﻷَ ْﻣ ُﺮ َﺟ ِﻤﻴﻌًﺎ ۗ◌ ﺃَﻓَﻠَ ْﻢ ﻳَﻴْﺄ‬
‫ﺎﺭ َﻋﺔٌ ﺃَﻭْ ﺗَﺤُﻞﱡ ﻗَ ِﺮﻳﺒًﺎ‬ ِ َ‫ﺻﻨَﻌُﻮﺍ ﻗ‬َ ‫ﺼﻴﺒُﻬُﻢ ﺑِ َﻤﺎ‬ ِ ُ‫َﺟ ِﻤﻴﻌًﺎ ۗ◌ َﻭ َﻻ ﻳَﺰَ ﺍ ُﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺗ‬
‫َﺍﺭ ِﻫ ْﻢ َﺣﺘﱠ ٰﻰ ﻳَﺄْﺗِ َﻲ َﻭ ْﻋ ُﺪ ﱠ‬
ِ‫ﷲ‬ ِ ‫ﱢﻣﻦ ﺩ‬
13:31 The verse indicates that the Holy Qur’ân will work great
wonders. Jibâl ‫ ْﺍﻟ ِﺠﺒَﺎ ُﻝ‬is the plural form of jabal ‫ ﺟﺒﻞ‬and figuratively
indicates difficulties, chiefs, learned men, proud people, lords, mighty
persons, heights towering above and mountains (Lisân). One meaning
of the phrase is therefore that the Holy Qur’ân provides a solution to
every problem encountered by human beings. It can also mean that the
chiefs and learned persons will be moved by the arguments of the
Holy Qur’ân. The phrase ُ‫ﺖ ﺑِ ِﻪ ْﺍﻷَﺭْ ﺽ‬ ْ ‫ﺃَﻭْ ﻗُﻄﱢ َﻌ‬, “the earth could be torn
asunder”, also means that the Words of Allâh penetrate deep down
into the heart of people, which are compared here to the earth. The
phrase, “the dead could be made to speak,” ‫ ﺃَﻭْ ُﻛﻠﱢ َﻢ ﺑِ ِﻪ ْﺍﻟ َﻤﻮْ ﺗ َٰﻰ‬also signifies

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that the spiritually dead will not only be reanimated into a new life,
but will also be made to speak powerful words of wisdom. The
phrase, “as for those who disbelieve, one calamity or the other will
continue to befall them,” ٌ ‫ﺎﺭ َﻋﺔ‬
ِ َ‫ﺻﻨَﻌُﻮﺍ ﻗ‬ ِ ُ‫ َﻭ َﻻ ﻳَﺰَﺍ ُﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺗ‬means
َ ‫ﺼﻴﺒُﻬُﻢ ﺑِ َﻤﺎ‬
that disaster after disaster will strike the disbelievers; a prophecy
relating to the complete destruction of their power.

ْ‫ﺖ ۗ◌ َﻭ َﺟ َﻌﻠُﻮﺍ ِ ﱠ¶ِ ُﺷ َﺮ َﻛﺎ َء ﻗُﻞ‬ ٍ ‫ﺃﺃَﻓَ َﻤ ْﻦ ﻫُ َﻮ ﻗَﺎﺋِ ٌﻢ َﻋﻠَ ٰﻰ ُﻛﻞﱢ ﻧَ ْﻔ‬
ْ َ‫ﺲ ﺑِ َﻤﺎ َﻛ َﺴﺒ‬
‫ﺽ ﺃَﻡ ﺑِﻈَﺎ ِﻫ ٍﺮ ﱢﻣﻦَ ْﺍﻟﻘَﻮْ ِﻝ‬ ِ ْ‫َﺳ ﱡﻤﻮﻫُ ْﻢ ۚ◌ ﺃَ ْﻡ ﺗُﻨَﺒﱢﺌُﻮﻧَﻪُ ﺑِ َﻤﺎ َﻻ ﻳَ ْﻌﻠَ ُﻢ ﻓِﻲ ْﺍﻷَﺭ‬
13:33 Sammû-hum ‫ َﺳ ﱡﻤﻮﻫُ ْﻢ‬is an invitation to name the attributes and
the functions of other allegedly divine entities, leaving the choice of
names open, but which will ultimately demonstrate how unreal and
meaningless such beings must be. This is another expression of idea
found here and in 7:71and 12:40. “Their designing and their activities
are made fair-seeming” (cf. 6:43; 16:63; 29:38).

‫ﱠﻣﺜَ ُﻞ ْﺍﻟ َﺠﻨﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻭ ِﻋ َﺪ ْﺍﻟ ُﻤﺘﱠﻘُﻮﻥَ ۖ◌ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ ْﺍﻷَ ْﻧﻬَﺎ ُﺭ ۖ◌ ﺃُ ُﻛﻠُﻬَﺎ ﺩَﺍﺋِ ٌﻢ‬
‫َﻭ ِﻅﻠﱡﻬَﺎ ۚ◌ ﺗِ ْﻠﻚَ ُﻋ ْﻘﺒَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﻘَﻮﺍ‬
13:35 Descriptions of Paradise found in the Holy Qur’ân are parables:
“The blessings of Paradise are such as no eye has seen, nor has any
ear heard nor has any mind ever conceived of them (59:8).” A human
being cannot therefore know what Paradise is truly like. The Qur’ânic
description is only a semblance: it is a metaphorical and parabolic
illustration by means of something that we know from our experience
or our desire for objects that are beyond our reach. The human mind
cannot conceive of anything that is in both its components and its
totality entirely different from anything that can be experienced in this
world. Zill ‫ ِﻅ ٌﻞ‬is shade, mightiness or plenty (Râghib). It also has the
meaning of protection, happiness, covering, and state of ease, shelter
or cloud giving shade (Tâj).

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‫ﷲَ َﻭ َﻻ ﺃُ ْﺷ ِﺮﻙَ ﺑِ ِﻪ‬ ُ ْ‫ﻗُﻞْ ﺇِﻧﱠ َﻤﺎ ﺃُ ِﻣﺮ‬

‫ﺕ ﺃَ ْﻥ ﺃَ ْﻋﺒُ َﺪ ﱠ‬
13:36 Inna-mâ ‫ ﺇِﻧﱠ َﻤﺎ‬stands for “only”. The expression indicates that
that no obligation, no ordinance, and no prohibition exist in the Holy
Qur’ân without being connected with the words, "Worship Allâh and
do not associate anything with Him" (Râzî).

ٍ ‫َﻭﻟَﻘَ ْﺪ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ُﺭﺳ ًُﻼ ﱢﻣﻦ ﻗَ ْﺒﻠِﻚَ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻟَﻬُ ْﻢ ﺃَ ْﺯ َﻭﺍﺟًﺎ َﻭ ُﺫﺭﱢ ﻳﱠﺔً ۚ◌ َﻭ َﻣﺎ َﻛﺎﻥَ ﻟِ َﺮﺳ‬
‫ُﻮﻝ‬
ٌ‫ﷲِ ۗ◌ ﻟِ ُﻜﻞﱢ ﺃَ َﺟ ٍﻞ ِﻛﺘَﺎﺏ‬‫ﺃَﻥ ﻳَﺄْﺗِ َﻲ ﺑِﺂﻳَ ٍﺔ ﺇِ ﱠﻻ ﺑِﺈ ِ ْﺫ ِﻥ ﱠ‬
13:38 “Yet it was not possible for a Messenger to bring a sign but by
Allâh’s command” signifies that the sign so often demanded will come
at the appointed time.

ْ َ‫ﺼﻬَﺎ ِﻣ ْﻦ ﺃ‬
‫ﻁ َﺮﺍﻓِﻬَﺎ‬ َ ْ‫ﺃَ َﻭﻟَ ْﻢ ﻳَ َﺮﻭْ ﺍ ﺃَﻧﱠﺎ ﻧَﺄْﺗِﻲ ْﺍﻷَﺭ‬
ُ ُ‫ﺽ ﻧَﻨﻘ‬
13:41 Atrâf ‫ﺍﻑ‬ ْ َ‫( ﺃ‬plu) means sides, outlying parts, high and low
ِ ‫ﻁ َﺮ‬
persons, leaders, scholars, thinkers, or the best of the fruits (Tâj). The
reference is to the fact that Islam is spreading and making inroads into
all sections and levels of society.

ِ ‫ﺎ¶ِ َﺷ ِﻬﻴﺪًﺍ ﺑَ ْﻴﻨِﻲ َﻭﺑَ ْﻴﻨَ ُﻜ ْﻢ َﻭ َﻣ ْﻦ ِﻋﻨ َﺪﻩُ ِﻋ ْﻠ ُﻢ ْﺍﻟ ِﻜﺘَﺎ‬

‫ﺏ‬ ‫ﻗُﻞْ َﻛﻔَ ٰﻰ ﺑِ ﱠ‬
13:43 “Those who possess knowledge of the Divine Book” are those
who have true knowledge of previous revelations and the prophecies
contained in previous Scriptures. They will testify to the truth of the
Holy Qur’ân because it is revealed in fulfilment of the prophecies
mentioned in previous Divine books.

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Abraham
(Revealed before Hijrah)
The title of the chapter is drawn from Abrahams prayer (verse 35:41),
which is at the core of this chapter. It serves as a parenthetic reminder
of the way to righteousness and the real purpose of the Qur’ânic
Revelation, which is to lead people out of the darkness of ignorance
and into the light of Divine Knowledge. When Abraham settled his
son Ismâ‘îl and his wife Hager in the wilderness of Paran, what is
today known as Makkah, there was a Divine purpose at work. Allâh
wanted that the barren and bleak region would one day become the
center of humanitys spiritual focus.

ِ ‫ﺍﻟﻈﻠُ َﻤﺎ‬
ِ ‫ﺕ ﺇِﻟَﻰ ﺍﻟﻨﱡ‬
‫ﻮﺭ‬ َ ‫ﺍﻟﺮ ۚ◌ ِﻛﺘَﺎﺏٌ ﺃَﻧﺰَ ْﻟﻨَﺎﻩُ ﺇِﻟَ ْﻴﻚَ ﻟِﺘُ ْﺨ ِﺮ َﺝ ﺍﻟﻨﱠ‬
‫ﺎﺱ ِﻣﻦَ ﱡ‬
14:1 Kitâb ٌ‫“ ِﻛﺘَﺎﺏ‬book” or “written document”. Without the suffix al
‫ ﺍﻝ‬it can also indicate a decree, ordinance, prescription, or command
(Tâj, Lisân, Lane; cf. 2:183; 15:4; 52:2-3). Here, the word kitâb is
written in the indefinite form without the article al as in 2:2.
Therefore, the more appropriate translation here would be “decree”,
“ordinance”, or “command”. The Divine Commands brought by the
Holy Prophet (pbuh) are for all humankind (cf. 7:158; 18:1; 21:10;
34:28).

‫ﻴﻞ ﱠ‬
‫ﷲِ َﻭﻳَ ْﺒ ُﻐﻮﻧَﻬَﺎ‬ ُ َ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺴﺘ َِﺤﺒﱡﻮﻥَ ْﺍﻟ َﺤﻴَﺎﺓَ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻋﻠَﻰ ْﺍﻵ ِﺧ َﺮ ِﺓ َﻭﻳ‬
ِ ِ‫ﺼ ﱡﺪﻭﻥَ ﻋَﻦ َﺳﺒ‬
‫ِﻋ َﻮﺟًﺎ‬
14:3 Awija ‫ ﻋﻮﺝ‬means to be crooked, bent, uneven, distorted, and ill
natured. It also has the meaning “to turn aside” (Tâj, Lisân).

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ٍ ‫َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ِﻣﻦ ﱠﺭﺳ‬

ِ ‫ُﻮﻝ ﺇِ ﱠﻻ ﺑِﻠِ َﺴ‬
‫ﺎﻥ ﻗَﻮْ ِﻣ ِﻪ ﻟِﻴُﺒَﻴﱢﻦَ ﻟَﻬُ ْﻢ‬
14:4 The messengers of Allâh deliver the Divine Message in the
language of their people. Since the messages of the Holy Qur’ân and
the Prophet Muhammad are meant for all humankind (18; 1; 21:10;
34:28), this implies that Arabic is a universal language and the root of
all other languages. Arabic claims to be umm al-Alsinah ‫ – ﺃُﻡ ﺍﻷﺳﻨﺔ‬the
mother of languages. As such, the field of linguistics has not given the
Arabic language the attention it deserves. More scientific research
should be undertaken in analyzing the Arabic roots (about 1500) that
have been used by the Holy Qur’ân, and their relationship with the
other languages of the world.

‫َﻭ َﺫ ﱢﻛﺮْ ﻫُﻢ ﺑِﺄَﻳ ِﱠﺎﻡ ﱠ‬

ِ‫ﷲ‬
14:5 Ayyâm ‫( ﺃَﻳ ِﱠﺎﻡ‬plu) is usually translated as “days”. The expression
is sometimes used to describe momentous historical events, e.g.
Ayyâm al-‘Arab ‫ﺃَﻳ ِﱠﺎﻡ ﺍﻟﻌﺮﺏ‬, for the days or periods of inter-tribal wars
of pre-Islamic Arabia. This is similar to English, where “the days of
…” is also used as a phrase. The expression Ayyâm Allâh ِ‫ﷲ‬ ‫ﱠ‬
‫ﺃﻳٌﺎﻡ‬signifies Allâh’s mercy towards the righteous and His punishment
of the wicked.

ِ ‫َﺟﺎ َء ْﺗﻬُ ْﻢ ُﺭ ُﺳﻠُﻬُﻢ ﺑِ ْﺎﻟﺒَﻴﱢﻨَﺎ‬

‫ﺕ ﻓَ َﺮ ﱡﺩﻭﺍ ﺃَ ْﻳ ِﺪﻳَﻬُ ْﻢ ﻓِﻲ ﺃَ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ َﻭﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ َﻛﻔَﺮْ ﻧَﺎ ﺑِ َﻤﺎ‬
ٍ ‫ﺃُﺭْ ِﺳ ْﻠﺘُﻢ ﺑِ ِﻪ َﻭﺇِﻧﱠﺎ ﻟَﻔِﻲ َﺷ ﱟﻚ ﱢﻣ ﱠﻤﺎ ﺗَ ْﺪ ُﻋﻮﻧَﻨَﺎ ﺇِﻟَ ْﻴ ِﻪ ُﻣ ِﺮﻳ‬
‫ﺐ‬
14:9 “To put the hands in the mouth” ‫ ﻓَ َﺮ ﱡﺩﻭﺍ ﺃَ ْﻳ ِﺪﻳَﻬُ ْﻢ ﻓِﻲ ﺃَﻓْ َﻮﺍ ِﻫ ِﻬ ْﻢ‬is an Arabic
idiom. When a person cannot refute a reasonable preposition by
cogent, logical counter-arguments and is unable to counter, he “puts
his hands into his mouth”. In the context of this verse, it can also
mean that the disbelievers bite their hands in rage and frustration (cf.
3:120), or that they “put their hands in the mouths” of believers to
silence them and prevent them from talking about their claims. The
verse relates that Prophets were also raised among nations other than

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those formed by the progeny of Abraham. The Holy Qur’ân does not
claim to narrate the history of all of them.

‫ﺽ ۖ◌ ﻳَ ْﺪ ُﻋﻮ ُﻛ ْﻢ ﻟِﻴَ ْﻐﻔِ َﺮ ﻟَ ُﻜﻢ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﺎﻁ ِﺮ ﺍﻟ ﱠﺴ َﻤ‬ِ َ‫ﷲِ َﺷ ﱞﻚ ﻓ‬ ‫ﺖ ُﺭ ُﺳﻠُﻬُ ْﻢ ﺃَﻓِﻲ ﱠ‬
ْ َ‫ﻗَﺎﻟ‬
‫ﱢﻣﻦ ُﺫﻧُﻮﺑِ ُﻜ ْﻢ َﻭﻳُﺆَ ﱢﺧ َﺮ ُﻛ ْﻢ ﺇِﻟَ ٰﻰ ﺃَ َﺟ ٍﻞ ﱡﻣ َﺴ ًّﻤﻰ‬
14:10 Yadû-kum ‫ ﻳَ ْﺪﻋُﻮ ُﻛ ْﻢ‬- “He calls you (to Himself)”, is the proof of
Allâh’s existence. In other words, He converses with humankind.

‫ﷲَ ﻳَ ُﻤ ﱡﻦ َﻋﻠَ ٰﻰ َﻣﻦ ﻳَ َﺸﺎ ُء ِﻣ ْﻦ‬ ‫ﺖ ﻟَﻬُ ْﻢ ُﺭ ُﺳﻠُﻬُ ْﻢ ﺇِﻥ ﻧﱠﺤْ ُﻦ ﺇِ ﱠﻻ ﺑَ َﺸ ٌﺮ ﱢﻣ ْﺜﻠُ ُﻜ ْﻢ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﱠ‬
ْ َ‫ﻗَﺎﻟ‬
ِ‫ﷲ‬ ٍ َ‫ِﻋﺒَﺎ ِﺩ ِﻩ ۖ◌ َﻭ َﻣﺎ َﻛﺎﻥَ ﻟَﻨَﺎ ﺃَﻥ ﻧﱠﺄْﺗِﻴَ ُﻜﻢ ﺑِﺴ ُْﻠﻄ‬
‫ﺎﻥ ﺇِ ﱠﻻ ﺑِﺈ ِ ْﺫ ِﻥ ﱠ‬
14:11 The appointment of Prophets is entirely at the discretion of
Allâh. Righteousness and piety in themselves do not impart
prophethood.

َ ْ‫َﻭﻟَﻨُ ْﺴ ِﻜﻨَﻨﱠ ُﻜ ُﻢ ْﺍﻷَﺭ‬

‫ﺽ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ۚ◌ َ ٰﺫﻟِﻚَ ﻟِ َﻤ ْﻦ ﺧَ ﺎﻑَ َﻣﻘَﺎ ِﻣﻲ َﻭﺧَ ﺎﻑَ َﻭ ِﻋﻴ ِﺪ‬
14:14 Here both the singular and the plural have been used for the
personal pronoun with reference to Allâh. The singular is used where
Allâh’s self-sufficiency and independence are intended to be
emphasized, or where a work is to be performed through some special
divine decree. The plural is used when the power and majesty of the
Supreme Being is expressed, or it is being emphasized that Allâh will
bring about a result through the agency of angels.

َ ‫ﱢﻣﻦ َﻭ َﺭﺍﺋِ ِﻪ َﺟﻬَﻨ ﱠ ُﻢ َﻭﻳُ ْﺴﻘَ ٰﻰ ِﻣﻦ ﱠﻣﺎ ٍء‬

‫ﺻ ِﺪﻳ ٍﺪ‬
14:16 Sadîd ‫ ﺻﺪﻳﺪ‬is an infinite noun derived from sadda ‫ﺻ ٌﺪ‬ َ and
means “he turned away”, “he was averse to something”, or “he cried
out loudly” (Lisân, Qâmûs). Sadîd signifies anything that is repulsive.
It can also be used to describe hot or boiling water. In Râzîs
commentary on this verse, he suggests that the expression should be

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understood as a metaphor of bitter frustration, which in the life to

come awaits those who systematically denied spiritual truths.

ٍ ‫ﺎﻥ َﻭ َﻣﺎ ﻫُ َﻮ ﺑِ َﻤﻴﱢ‬

‫ﺖ‬ ُ ْ‫ﻳَﺘ ََﺠ ﱠﺮ ُﻋﻪُ َﻭ َﻻ ﻳَ َﻜﺎ ُﺩ ﻳ ُِﺴﻴ ُﻐﻪُ َﻭﻳَﺄْﺗِﻴ ِﻪ ْﺍﻟ َﻤﻮ‬
ٍ ‫ﺕ ِﻣﻦ ُﻛﻞﱢ َﻣ َﻜ‬
14:17 Maut ‫ﺕ‬ ُ ْ‫ ْﺍﻟ َﻤﻮ‬is the cessation of life or the coming of death. It is
used here to indicate of distress, grief, agony and the approach of
death. This means that the sins of disbelievers will assume different
forms of grief and distress (cf. 2:60).

‫ﺕ ﺑِ ِﻪ ﺍﻟﺮﱢ ﻳ ُﺢ ﻓِﻲ ﻳَﻮْ ٍﻡ‬ْ ‫ﱠﻣﺜَ ُﻞ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺑِ َﺮﺑﱢ ِﻬ ْﻢ ۖ◌ ﺃَ ْﻋ َﻤﺎﻟُﻬُ ْﻢ َﻛ َﺮ َﻣﺎ ٍﺩ ﺍ ْﺷﺘَ ﱠﺪ‬
‫ﻒ ۖ◌ ﱠﻻ ﻳَ ْﻘ ِﺪﺭُﻭﻥَ ِﻣ ﱠﻤﺎ َﻛ َﺴﺒُﻮﺍ َﻋﻠَ ٰﻰ َﺷ ْﻲ ٍء‬ ٍ ‫َﺎﺻ‬
ِ ‫ﻋ‬
14:18 ‘Âmâl ‫( ﺃَ ْﻋ َﻤﺎ ُﻝ‬plu) are works, efforts or exertions of the
disbelievers in their opposition to the Prophets.

‫ﻖ َﻭ َﻭﻋَﺪﺗﱡ ُﻜ ْﻢ‬‫ﷲَ َﻭ َﻋ َﺪ ُﻛ ْﻢ َﻭ ْﻋ َﺪ ْﺍﻟ َﺤ ﱢ‬ ‫ﻀ َﻲ ْﺍﻷَ ْﻣ ُﺮ ﺇِ ﱠﻥ ﱠ‬ ِ ُ‫ﺎﻥ ﻟَ ﱠﻤﺎ ﻗ‬

ُ َ‫ﺎﻝ ﺍﻟ ﱠﺸ ْﻴﻄ‬
َ َ‫َﻭﻗ‬
◌ۖ ‫ﺎﻥ ﺇِ ﱠﻻ ﺃَﻥ َﺩﻋَﻮْ ﺗُ ُﻜ ْﻢ ﻓَﺎ ْﺳﺘ ََﺠ ْﺒﺘُ ْﻢ ﻟِﻲ‬ ٍ َ‫ﻓَﺄ َ ْﺧﻠَ ْﻔﺘُ ُﻜ ْﻢ ۖ◌ َﻭ َﻣﺎ َﻛﺎﻥَ ﻟِ َﻲ َﻋﻠَ ْﻴ ُﻜﻢ ﱢﻣﻦ ﺳ ُْﻠﻄ‬
◌ۖ ‫ﻲ‬ ‫ﻓَ َﻼ ﺗَﻠُﻮ ُﻣﻮﻧِﻲ َﻭﻟُﻮ ُﻣﻮﺍ ﺃَﻧﻔُ َﺴ ُﻜﻢ ۖ◌ ﱠﻣﺎ ﺃَﻧَﺎ ﺑِ ُﻤﺼْ ِﺮ ِﺧ ُﻜ ْﻢ َﻭ َﻣﺎ ﺃَﻧﺘُﻢ ﺑِ ُﻤﺼْ ِﺮ ِﺧ ﱠ‬
‫ﻮﻥ ِﻣﻦ ﻗَ ْﺒ ُﻞ‬ِ ‫ﺕ ﺑِ َﻤﺎ ﺃَ ْﺷ َﺮ ْﻛﺘُ ُﻤ‬
ُ ْ‫ﺇِﻧﱢﻲ َﻛﻔَﺮ‬
14:22 The Satan mentioned in this verse is the leader who considered
himself great and misguides weak and simple people (cf. 2:36; Ibn
‘Abbâs ).

ٌ ِ‫ﷲُ َﻣﺜَ ًﻼ َﻛﻠِ َﻤﺔً ﻁَﻴﱢﺒَﺔً َﻛ َﺸ َﺠ َﺮ ٍﺓ ﻁَﻴﱢﺒَ ٍﺔ ﺃَﺻْ ﻠُﻬَﺎ ﺛَﺎﺑ‬

‫ﺖ َﻭﻓَﺮْ ُﻋﻬَﺎ‬ ‫ﺏ ﱠ‬ َ َ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ َﻛ ْﻴﻒ‬
َ ‫ﺿ َﺮ‬
‫ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬
14:24 Kalimat Tayyibat ً‫ َﻛﻠِ َﻤﺔً ﻁَﻴﱢﺒَﺔ‬is a holy and pure word. A holy and
pure word is of Divine origin, which is free from all impurities
(Tayyabah ً‫)ﻁَﻴﱢﺒَﺔ‬, and free of any teaching that goes against human
nature, reason, and conscience. It is metaphorically compared to a
strong, healthy, deep-rooted tree with a robust and stable structure

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called here Aslu-ha thâbitun ‫ﺖ‬ ٌ ِ‫ﺃَﺻْ ﻠُﻬَﺎ ﺛَﺎﺑ‬. This tree receives the fresh
water of Divine Revelation that sustains it and gives it life and
strength. Its roots are deep and firm, and its branches strong, so that it
firmly resists winds of opposition and criticism. Its branches are high
and reach to heaven (Far‘uhâ fi Samâ’ ‫ ) ﻓَﺮْ ُﻋﻬَﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬in a way that
no satan can reach them. The highest branch is the spiritual state
where the pious have communion with Allâh. The spiritual eminence
of the holy and the pious yields its fruit in every season and in
abundance and at all times. The Holy Qur’ân is this Kalimat Tayyibat.

ِ ْ‫ﻕ ْﺍﻷَﺭ‬
ٍ ‫ﺽ َﻣﺎ ﻟَﻬَﺎ ِﻣﻦ ﻗَ َﺮ‬
‫ﺍﺭ‬ ْ ‫َﻭ َﻣﺜَ ُﻞ َﻛﻠِ َﻤ ٍﺔ َﺧﺒِﻴﺜَ ٍﺔ َﻛ َﺸ َﺠ َﺮ ٍﺓ َﺧﺒِﻴﺜَ ٍﺔ ﺍﺟْ ﺘُﺜﱠ‬
ِ ْ‫ﺖ ِﻣﻦ ﻓَﻮ‬
14:26 Kalimat Khabîtha ‫ َﻛﻠِ َﻤ ٍﺔ َﺧﺒِﻴﺜَ ٍﺔ‬is an evil word, a forged holy book
or any holy book that is changed and rewritten by human hands
claiming to be of divine origin. The unholy word can be compared to
an infirm and sickly tree that can be uprooted from above the earth
easily as its roots do not reach deep into the earth and cannot support
the process of nutrition. Such a tree does not prosper and cannot bear
any fruit. The unholy word symbolized by the tree cannot withstand
criticism or scrutiny. The laws of nature and requirements of wisdom
do not support its teachings. Its teachings fail to produce holy persons
who have a real connection with Allâh.

َ‫ﷲُ ﺍﻟﻈﱠﺎﻟِ ِﻤﻴﻦ‬

‫ُﻀﻞﱡ ﱠ‬
ِ ‫َﻭﻳ‬
14:27 Adzalla ‫ﺿ ﱡﻞ‬
ِ ‫ ﺍ‬is derived from dzalla ‫ﺿ ٌﻞ‬
َ , which means, “to let a
person go astray” or “to adjudge a person to be erring”; usually
because they follow the wrong path. Allâh allows people to go astray
and adjudges them to be erring if they themselves have opted to
follow the wrong path.

ُ‫ﻱ َﻭﻟِ ْﻠ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﻳَﻮْ َﻡ ﻳَﻘُﻮ ُﻡ ْﺍﻟ ِﺤ َﺴﺎﺏ‬

‫َﺭﺑﱠﻨَﺎ ﺍ ْﻏﻔِﺮْ ﻟِﻲ َﻭﻟِ َﻮﺍﻟِ َﺪ ﱠ‬

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14:41 This verse is recited in the Funeral Prayer. It is significant that

in this prayer, Abraham asks for forgiveness for the sins of his father
and his mother - Wâlidayya ‫ﻱ‬ ٌ ‫ﻭﺍﻟﺪ‬. Wâlid ‫ ﻭﺍﻟﺪ‬is used for “father” and
abb ٌ‫ﺃﺏ‬ for any respectable person (cf. 60:4). In chapter 60 (al-
Mumtahanna), Abraham was prohibited to ask for forgiveness for his
abb, who was his uncle, but not for his wâlid, his biological father. .

‫َﻭﺗَ َﺮﻯ ْﺍﻟ ُﻤﺠْ ِﺮ ِﻣﻴﻦَ ﻳَﻮْ َﻣﺌِ ٍﺬ ﱡﻣﻘَ ﱠﺮﻧِﻴﻦَ ﻓِﻲ ْﺍﻷَﺻْ ﻔَﺎ ِﺩ‬
14:49 The description of the guilty chained together is also an allusion
to the chain reaction in which an evil deed may trigger another.

15. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‬

Dwellers of Al-Hijr
(Revealed before Hijrah)
The title of this chapter is derived from verse 80, which refers to the
dwellers of the Arabian region known as Al-Hijr ‫ﺍﻟ ِﺤﺠﺮ‬. Since Al-Hijr
is the name of a geographic area, it should not be translated as either
“rocky” or “forbidden tract”. The fate of its inhabitants serves as a
warning to those who sought to assassinate the Holy Prophet (pbuh).
The chapter continues to deal with the manifestations of Allâh’s
creative activity and with His guidance for humans brought by Him
through revelation and His Self-Disclosure. The most exalted
revelation is the Revelation of the Holy Qur’ân. Verse nine assures us
that it will remain free from all kinds of corruption forever because of
its exaltedness and finality.

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ِ ‫ﺎﺕ ْﺍﻟ ِﻜﺘَﺎ‬

ٍ ْ‫ﺏ َﻭﻗُﺮ‬
‫ﺁﻥ ﱡﻣﺒِﻴ ٍﻦ‬ ُ َ‫ﺍﻟﺮ ۚ◌ ﺗِ ْﻠﻚَ ﺁﻳ‬
15:1 Al-Kitâb ‫ﺏ‬ ِ ‫ ْﺍﻟ ِﻜﺘَﺎ‬indicates here not only a book or written
document, but also a decree, ordinance, prescription, or command
(Tâj, Lisân, Lane; cf. 2:183; 15:4; 52:2-3). Note that the definite
article al precedes the word Kitâb. As in 2:2 this article connotes as
sense of perfection and wholeness. Qur’ân ‫ ﻗُﺮْ ﺁ ٍﻥ‬is derived from qara’
‫ﻗﺮﺃء‬, meaning something to be read and conveyed. The verse contains
a prophetic suggestion in the words al-Kitâb and Qur’ân that this
Book will continue to be written, read and conveyed (cf. 2:1; 27:2).

َ‫ﺭﱡ ﺑَ َﻤﺎ ﻳَ َﻮ ﱡﺩ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻟَﻮْ َﻛﺎﻧُﻮﺍ ُﻣ ْﺴﻠِ ِﻤﻴﻦ‬

15:2 The desire of the disbelievers that they be Muslims is not to be
understood as a wish to be fulfiled after their deaths. There is no
record that disbelievers expressed such a desire in the time of the Holy
Prophet (pbuh) or afterwards. This verse is to be read in connection
with the prophetic statement made in the verse above. The
disbelievers compare their own holy books with the Holy Qur’ân,
which they reject, but inwardly feel ashamed that their own books
lack the Qur’âns dignity, nobility and power of argument.

‫َﺫﺭْ ﻫُ ْﻢ ﻳَﺄْ ُﻛﻠُﻮﺍ َﻭﻳَﺘَ َﻤﺘﱠﻌُﻮﺍ َﻭﻳ ُْﻠ ِﻬ ِﻬ ُﻢ ْﺍﻷَ َﻣ ُﻞ‬

15:3 The disbelievers are in pursuit of worldly enjoyment and
material gains. “Leave them alone (‫) َﺫﺭْ ﻫُﻢ‬,” as there is no compulsion
from Allâh placed on the believers to make them Muslims.

َ‫ﻖ ِﻣ ْﻦ ﺃُ ﱠﻣ ٍﺔ ﺃَ َﺟﻠَﻬَﺎ َﻭ َﻣﺎ ﻳَ ْﺴﺘَﺄْ ِﺧﺮُﻭﻥ‬

ُ ِ‫ﱠﻣﺎ ﺗَ ْﺴﺒ‬
15:5 Ajal ‫ ﺃ َﺟﻞ‬means “term”. It signifies the biological span of life. An
organism is destined to grow, reach maturity and ultimately decay.
Ajal also signifies the time appointed for the punishment of the
opponents of a prophet as predicted by him.

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َ‫ﺇِﻧﱠﺎ ﻧَﺤْ ُﻦ ﻧَ ﱠﺰ ْﻟﻨَﺎ ﺍﻟ ﱢﺬ ْﻛ َﺮ َﻭﺇِﻧﱠﺎ ﻟَﻪُ ﻟَ َﺤﺎﻓِﻈُﻮﻥ‬

15:9 “It is We Who are, most certainly, its Guardian” is a great
prophecy (see also 85:22) from the time when the lives of the Holy
Prophet (pbuh) and his followers were in acute danger. In his mystical
approach, Rûmî gives yet another interpretation of this verse: “We
have placed in you a substance, a desire to seek, a yearning, of which
We are the Keepers. We will not allow it to be wasted”.

‫ﻈﻨَﺎﻫَﺎ ِﻣﻦ ُﻛﻞﱢ‬ْ ِ‫﴾ َﻭ َﺣﻔ‬١٦﴿ َ‫ﺎﻅ ِﺮﻳﻦ‬ ِ ‫َﻭﻟَﻘَ ْﺪ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﺑُﺮُﻭﺟًﺎ َﻭﺯَ ﻳﱠﻨﱠﺎﻫَﺎ ﻟِﻠﻨ ﱠ‬
ٌ ِ‫ﻕ ﺍﻟ ﱠﺴ ْﻤ َﻊ ﻓَﺄ َ ْﺗﺒَ َﻌﻪُ ِﺷﻬَﺎﺏٌ ﱡﻣﺒ‬
‫ﻴﻦ‬ َ ‫﴾ ﺇِ ﱠﻻ َﻣ ِﻦ ﺍ ْﺳﺘ ََﺮ‬١٧﴿ ‫ﱠﺟ ٍﻴﻢ‬ ٍ َ‫َﺷ ْﻴﻄ‬
ِ ‫ﺎﻥ ﺭ‬
15:16-18 Barûj ‫ ﺑَﺮﻭﺝ‬is the plural of buraj ‫ﺑُ َﺮﺝ‬, denoting motions of
spheres, constellations or towers. It is derived from barija ‫ﺑَ ِﺮﺝ‬, which
means to have a good face, beauty, and finery.
Shaitân ‫ َﺷ ْﻴﻄَﺎ ٍﻥ‬is the rebellious and rejected one. Shatana َ‫ ﺷﻄَﻦ‬means
“he was or became remote from all that is good and true”. It also
signifies one who is excessively proud, rebellious or audacious,
whether a simple human being, a jinn, or a beast (Tâj, Râghib, Ibn
Jarîr, Kashshaf, Baidzawî cf.: 2:36). The verse contains further
information pertaining to certain laws of physics. It informs us that in
heaven, which is adorned with stars (cf. 67:5), there are towers and
protective constellations, and those shooting stars (meaning meteorites
that enter the earths atmosphere), guard these. Most meteorites
disintegrate because of the heat that is generated; see also the verses
37:10-11, 67:5 and 72:10-11, which deal with the same topic. There
are additional verses in the Holy Qur’ân (for example 77:1-9 and
79:1-8) that convey similar information when their more profound
meanings are taken into consideration. These verses also undermine
the claims of fortunetellers, psychics, and astrologers. These people
pretend to receive communication from “above” but in reality
fabricate their prophecies and have no access to the true source of
purity and holiness. The description of spiritual truth in words relating

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to physical laws is a common occurrence in the Holy Qur’ân (cf. 37:8;

67:5; 72:8).

ِ ‫ﺽ َﻣ َﺪ ْﺩﻧَﺎﻫَﺎ َﻭﺃَ ْﻟﻘَ ْﻴﻨَﺎ ﻓِﻴﻬَﺎ َﺭ َﻭ‬

‫ﺍﺳ َﻲ َﻭﺃَﻧﺒَ ْﺘﻨَﺎ ﻓِﻴﻬَﺎ ِﻣﻦ ُﻛﻞﱢ َﺷ ْﻲ ٍء ﱠﻣﻮْ ُﺯﻭ ٍﻥ‬ َ ْ‫َﻭ ْﺍﻷَﺭ‬
15:19 There are two main prerequisites for the earth to support
suitable and well-proportioned growth. Firstly, it should be enriched
with fertilizers, and secondly, irrigated by water. Astronomical
research has established that the earth derives much of its fertility
from the particles of matter that fell on it from outer space, providing
important trace elements and minerals. To ensure the supply of water,
mountains were created as reservoirs of pure water and in the form of
snow, which is then distributed over the earth as rivers.

ٍ ُ‫َﺭ ﱠﻣ ْﻌﻠ‬
‫ﻮﻡ‬ ٍ ‫َﻭﺇِﻥ ﱢﻣﻦ َﺷ ْﻲ ٍء ﺇِ ﱠﻻ ِﻋﻨ َﺪﻧَﺎ ﺧَ ﺰَﺍﺋِﻨُﻪُ َﻭ َﻣﺎ ﻧُﻨ ﱢَﺰﻟُﻪُ ﺇِ ﱠﻻ ﺑِﻘَﺪ‬
15:21 Allâh is able confer endless blessings and benefits on every
single object in the universe. However, in His infinite Wisdom, He
bestows them in accordance with a well-defined measure, and when a
real and genuine need for them arises. In parallel to the material
universe, the Holy Qur’ân is a spiritual universe containing hidden
treasures of spiritual knowledge and sources of wisdom, which are
revealed to individuals according to their needs, and to people
according to the needs of the time.

ْ َ ‫ﺎﺡ ﻟَ َﻮﺍﻗِ َﺢ ﻓَﺄ‬

ُ‫ﻧﺰَﻟﻨَﺎ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَﺄ َ ْﺳﻘَ ْﻴﻨَﺎ ُﻛ ُﻤﻮﻩُ َﻭ َﻣﺎ ﺃَﻧﺘُ ْﻢ ﻟَﻪ‬ َ َ‫َﻭﺃَﺭْ َﺳ ْﻠﻨَﺎ ﺍﻟﺮﱢ ﻳ‬
ِ َ‫ﺑِﺨ‬
َ‫ﺎﺯﻧِﻴﻦ‬
15:22 Allâh lets loose the winds to fertilize plants by pollination as
well as to bring rain clouds. Lawâqih ‫ ﻟَ َﻮﺍﻗِ َﺢ‬are the winds that raise
clouds bringing rain; vapours rising from the sea are carried by the
winds to the upper regions where they assume the form of clouds. The
word also denotes the winds that carry pollen from the male to the

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female plants to fecundate them. Here they also represent the signs of
revelation symbolized by the rain.

‫ﺎﻝ ﱢﻣ ْﻦ َﺣ َﻤﺈ ٍ ﱠﻣ ْﺴﻨُﻮ ٍﻥ‬

ٍ ‫ﺼ‬َ ‫ﺻ ْﻠ‬ ِ ْ ‫َﻭﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ‬
َ ‫ﺍﻹﻧ َﺴﺎﻥَ ِﻣﻦ‬
َ ‫ﺻ ْﻠ‬
15:26 Salsâl ‫ﺼﺎ ٍﻝ‬ َ is dry ringing clay that emits sound, evolved from
dark fetid mud (Râzî, Tâj, Lisân). The word occurs in three places in
this chapter (verses 26, 28, 33) as well as in 55:14. Himâ ٍ ‫ َﺣ َﻤﺈ‬is black,
fetid mud or a jelly-like fluid that has taken a shape. It also means clay
mixed with water that has started to smell (Râzî, Tâj, Lisân). The
verse draws our attention to the origin of creation from inorganic
material and water, and then to the process of evolution (cf. 7:11).
ِ ْ (common gender) signifies one having attachments,
Insân َ‫ﺍﻹﻧﺴَﺎﻥ‬
fellows, one who is loveable or affectionate. The word is derived from
anisa ä‫ﺃﻧﺲ‬,
َ meaning to be familiar, polite, kind, social, or have an
intimate connection. Ânasa ‫ﺁﻧﺲ‬ َ means to see with feelings of warmth,
of affection and love, to be sociable, to be friendly, and to be familiar
with, to delight with good manners, or to perceive a thing from afar.
Istânasa ‫ ﺃﺳﺘﺎﻧﺲ‬is to act as a social person, get accustomed to social
life, seek familiarity, ask permission, beg pardon, ask for kindness,
and to be polite. All these expressions are related to manners, ethics,
and civilization. The entire process, starting from dust, clay, and water
to the stage of insân is an act of great creation that can only infuse one
with love and awe for the Great Creator.

‫ﻮﻡ‬
ِ ‫ﺎﺭ ﺍﻟ ﱠﺴ ُﻤ‬ ‫َﻭ ْﺍﻟ َﺠ ﱠ‬
ِ ‫ﺎﻥ ﺧَ ﻠَ ْﻘﻨَﺎﻩُ ِﻣﻦ ﻗَ ْﺒ ُﻞ ِﻣﻦ ﻧﱠ‬
15:27 Ja’ân ‫ﺎﻥ‬‫ ْﺍﻟ َﺠ ﱠ‬is the plural form of jinn ‫ ِﺟﻦ‬, derived from janna é َ‫ﺟَﻦ‬
and can be used in transitive as well as intransitive form. It mean to be
dark, to cover, wrap, conceal, to be mad, be covered, to be hidden
from, or to be over-excited. These are attributes opposite to those of
insân as described in the above verse. The term jinn has numerous
possible interpretations: genius, a hidden thing, intense or confusing
darkness, or inspiration by evil thought. The word is also used for

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imaginary beings that the infidels worship. In the Holy Qur’ân the
word is also used for the people of remote places living apart from
other civilized peoples, people who inhabited the earth in prehistoric
times, without laws or rules of conduct – uncivilized and uncultivated
in manners opposite to the characteristics of insân ‫ ﺇﻧﺴﺎﻥ‬described
above. It was a gradual evolution from the stage of jinn to insân. The
words ‫ ِﻣﻦ ﻗَ ْﺒ ُﻞ‬- “before this” - direct our attention to this
understanding. In the narration of Adam, we are told that Iblîs, who
belonged to the category of jinn, already existed at the time when
Allâh, out of His Holy Intention, created insân, who was then
perfected to the stage of Adam – a perfect human being recipient of
Divine Discourse. The jinn stage was created before any civilized
being developed. The Insân-i-Kâmil called Adam laid the foundation
of the spiritual civilization or Sharî‘at.
‫ ْﺍﻟ َﺠ ﱠ‬are definitely not ghosts or spirits as many people assume.
Ja’ân ‫ﺎﻥ‬
Zubair ibn Abî Salmâ has used the word jinn for people who are
uncivilized, peerless, or those having no match or equal. Tabrîzî
writes in his book Sharh al-Hamâsah that a jinn is a being who is
highly potent, shrewd and possessed of great powers and abilities.
Expressions like “Whatever hides or conceals or covers”, “whatever
remains hidden or becomes invisible”, and “things or beings that
remain aloof from the people as if remaining concealed from eyes of
the common folk” correspond to the way in which Zubair uses the
word. Junnatun ‫ُﺟﻨٌﺔ‬ denotes a covering, shield, or protection. Janîn
‫ ﺟﻨﻴﻦ‬is its plural. Ajinntun ‫ ﺃ ِﺟﻨٌﺔ‬signifies embryo, fetus or anything
hidden. Janûn ‫ ﺟﻨﻮﻥ‬is madness, insanity, diabolical fury, or passion.
Majnûn ‫ ﻣﺠﻨﻮﻥ‬indicates madness, to be possessed or a luxuriant
(plant). Jannatun ç‫ ﺟﻨﺔ‬is used to describe Paradise as a hidden garden.

‫ﺎﻝ ﱢﻣ ْﻦ َﺣ َﻤﺈ ٍ ﱠﻣ ْﺴﻨُﻮ ٍﻥ‬

ٍ ‫ﺼ‬َ ‫ﺻ ْﻠ‬ ٌ ِ‫ﺎﻝ َﺭﺑﱡﻚَ ﻟِ ْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺇِﻧﱢﻲ ﺧَﺎﻟ‬
َ ‫ﻖ ﺑَ َﺸﺮًﺍ ﱢﻣﻦ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
َ ‫ﺻ ْﻠ‬
15:28 Salsâl ‫ﺼﺎ ٍﻝ‬ َ is derived from salla ‫ﺻ ٌﻞ‬
َ , meaning to resound.
Salsâl is a dried thing that resounds, akin to dry and ringing clay that

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emits a sound when it is struck. Salsâl is the next evolutionary stage

after Hamâ ‫ﺣﻤﺎء‬, which is a dark slime or fetid mud that changes in its
composition and shape when it dries out. Masnûn ‫ ﱠﻣ ْﺴﻨُﻮ ٍﻥ‬is derived
from sanna ‫ﺳّﻦ‬, meaning to clean, follow a clean path, polish, shine, or
mould. Sunnat ‫ ُﺳﻨٌﺔ‬is the line of conduct, mode of life, or an example.
Masnûn ‫ ﱠﻣ ْﺴﻨُﻮ ٍﻥ‬can be translated here as something that is molded into
a shape of conduct and form, specifically related to behaviour, such
as the perfectly molded behaviour of a prophet. This is in contrast to
the notion of being uncultivated, arrogant and untamed associated
with the term jinn.
Thus by the mentioning of the creation of insân and jinn, a reference
is being made in these two verses to the two sides found in human
nature, and also to the two types of creations with opposite natures.
We are told elsewhere that Iblîs was a jinn (18:50) and that he was
created from fire (7:12). Thus, human beings are endowed with the
two opposite natures of insâniyyat ‫( ﺃﻧﺴﺎﻧﻴﺖ‬compassionate and
benevolence nature) and iblîsiyyat ‫ ﺇﺑﻠﻴﺴﻴﺖ‬which is opposite to it.
Bashara ‫ ﺑَ َﺸ ًﺮ‬is glad news. Prophets are called Bashîr because they
bring good news for their people who are unable to see the way that
leads them to their glory. They come with Divine guidance shown to
them through Divine Revelation. The mention of the creation of
bashar clearly refers to a human being who will be the recipient of
Divine Revelation; to whom the Great Creator will disclose Himself.
This is the meaning of rûh in the next verse (15:29), which is infused
in such people.

ِ ‫ﻭﺣﻲ ﻓَﻘَﻌُﻮﺍ ﻟَﻪُ َﺳ‬

َ‫ﺎﺟ ِﺪﻳﻦ‬ ُ ‫ﻓَﺈ ِ َﺫﺍ َﺳ ﱠﻮ ْﻳﺘُﻪُ َﻭﻧَﻔَ ْﺨ‬
ِ ‫ﺖ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱡ‬
15:29 The Creator “breathed His Spirit into him (insân)” and thus
made him capable of receiving Divine Revelation (cf. 17:62). Now
this perfect creation demanded “prostration” before the Creator ( ُ‫ﻟَﻪ‬
َ‫) َﺳﺎ ِﺟ ِﺪﻳﻦ‬. The word lahu (ُ ‫ )ﻟَﻪ‬informs that this prostration had to be done
before the Creator for the sake of this Bashar‫( ﺑﺸﺮ‬- bringer of good
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 15. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‬

tidings, who can be a Divine Messenger, see 15:28) endowed with His
Rûh. Rûh has the sense of Divine Revelation and Mercy (cf. 32:9;
38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171).

ِ ‫ﻴﺲ ﺃَﺑَ ٰﻰ ﺃَﻥ ﻳَ ُﻜﻮﻥَ َﻣ َﻊ ﺍﻟﺴ‬

َ‫ﱠﺎﺟ ِﺪﻳﻦ‬ َ ِ‫ﺇِ ﱠﻻ ﺇِ ْﺑﻠ‬
15:31 Iblîsiyyat ‫ ﺇﺑﻠﻴﺴﻴﺖ‬is stubbornness and arrogance (see 15:28)
These traits are a great hindrance in the spiritual uplifting of a human
being (cf. 2:34; 37; 7:13).

‫َﻭﺇِ ﱠﻥ َﻋﻠَ ْﻴﻚَ ﺍﻟﻠﱠ ْﻌﻨَﺔَ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ﺍﻟﺪﱢﻳ ِﻦ‬

15:35 Allâh dislikes and does not accept stubbornness and arrogance
(Iblîsiyyat ‫ )ﺇﺑﻠﻴﺴﻴﺖ‬in a human being.

ِ َ ‫ﺎﻝ َﺭﺏﱢ ﻓَﺄ‬

َ‫ﻧﻈﺮْ ﻧِﻲ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ﻳُ ْﺒ َﻌﺜُﻮﻥ‬ َ َ‫ﻗ‬
15:36-37 The respite which Iblîs asked for and which was granted to
him should not be understood as the acceptance of the wish of Iblîs by
the Holy Lord. The words are used here metaphorically (cf. 2:34).
Iblîs is a person in despair, a person in whom good and virtue have
been attenuated, who is broken in spirit, mournful, perplexed, and
unable to find his way, who has become silent on account of grief or
despair, who was cut short or silenced in argument, who is no longer
able to continue his journey, who has been prevented from attaining
his wish, or a person of desperate character. Metaphorically, Iblîs
stands in for those human beings who behave proudly and arrogantly,
and who disobey Divine commands. We are told that these
characteristics in human beings will always stand in the way of their
spiritual elevation, and a human being will have to struggle in order to
overcome these hindrances. We are also told that vice and Iblîsiyyat
will continue to fight against Divine laws and will continue to reject
them. Respite is granted by Allâh in the sense that a human being is
granted and endowed with free will: the Lord does not impress His

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 15. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‬

will, and does not choose a way for him or force him to follow it. He
will however continue to send His guidance through His Prophets and
His books. In general, those who reject truth, whatever their religion,
will always be in conflict with those who follow truth. Qâla ‫( ﻗﺎﻝ‬-
said) is not in the sense of takallamâ ‫( ﺗﻜﻠٌﻤﺎ‬which is a discourse that
actually took place as in the case of Moses and and God in 20:12-24;
cf. 2:30).

ِ ُ‫ﺖ ْﺍﻟ َﻤ ْﻌﻠ‬

‫ﻮﻡ‬ ِ ‫ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ْﺍﻟ َﻮ ْﻗ‬
15:38 “Till the day of which the time is known [to Me]” is not forever.
It is part of the Mercy of our Lord that His rejection of such people
shall not be eternal. There will come a time, depending upon the
faculties of each individual, that a person will realize his shortcomings
and mistakes, and return to His Lord with repentance, or he will be
cleansed of the rust of disbelief in the Fire.

‫ﺏ ﱢﻣ ْﻨﻬُ ْﻢ ﺟ ُْﺰ ٌء ﱠﻣ ْﻘﺴُﻮ ٌﻡ‬ ٍ ‫ﻟَﻬَﺎ َﺳ ْﺒ َﻌﺔُ ﺃَﺑ َْﻮﺍ‬

ٍ ‫ﺏ ﻟﱢ ُﻜﻞﱢ ﺑَﺎ‬
15:45 Sab‘ah ُ‫ َﺳ ْﺒ َﻌﺔ‬literally means “seven”, but has the meaning of
“many” (Lisân, Tâj). The doors of Hell will be many, and each door
shall lead to the place suited for the one who enters. Hell shall have
different grades and so the punishment shall be in accordance with the
crimes committed.

َ‫ﺎﻝ َﻭ َﻣﻦ ﻳَ ْﻘﻨَﻂُ ِﻣﻦ ﺭﱠﺣْ َﻤ ِﺔ َﺭﺑﱢ ِﻪ ﺇِ ﱠﻻ ﺍﻟﻀﱠﺎﻟﱡﻮﻥ‬

َ َ‫ﻗ‬
15:56 Dzâllûn َ‫ ﺿﱠﺎﻟﱡﻮﻥ‬- The “erring ones” refers here to those who are
ignorant of the Divine attribute of Mercy. In the verse 15:30 we were
told that the human being has been endowed with the capacities to
recognize his Lord, and His Attributes, and that he remains the object
of His Mercy (cf. 2:36).

ْ َ‫ﺎﻝ ﻓَ َﻤﺎ ﺧ‬
َ‫ﻄﺒُ ُﻜ ْﻢ ﺃَﻳﱡﻬَﺎ ْﺍﻟ ُﻤﺮْ َﺳﻠُﻮﻥ‬ َ َ‫ﻗ‬
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15:57 Upon hearing the good news, Abraham nonetheless inquired

about the purpose of their visit, as he knew that there was an ulterior
motive behind it.

َ‫َﻭ َﺟﺎ َء ﺃَ ْﻫ ُﻞ ْﺍﻟ َﻤ ِﺪﻳﻨَ ِﺔ ﻳَ ْﺴﺘَﺒ ِْﺸﺮُﻭﻥ‬

15:67 The residents of the city suspected that Lot was conspiring with
their enemies. By finding strangers at his house, they now believed
they had found a proof of their suspicions about him, and this was the
cause of their rejoicing (Râzî). This also gave them an excuse to
finally rid themselves of Lot who had preached at them to mend their
ways and adopt the path to piety and virtue.

َ‫ﺕ ﻟﱢ ْﻠ ُﻤﺘ ََﻮ ﱢﺳ ِﻤﻴﻦ‬

ٍ ‫ﺇِ ﱠﻥ ﻓِﻲ َ ٰﺫﻟِﻚَ َﻵﻳَﺎ‬
15:75 Mutawassemîn َ‫ ُﻣﺘَ َﻮ ﱢﺳ ِﻤﻴﻦ‬is derived from wasam ‫ ﻭﺳ َﻢ‬meaning to
brand, mark, or depict (cf. 68:16). Mutawassemîn َ‫ ُﻣﺘَ َﻮ ﱢﺳ ِﻤﻴﻦ‬are those
who can depict, interpret, and read the signs of Allâh.

‫ﻓَﺄَﺧَ َﺬ ْﺗﻬُ ُﻢ ﺍﻟ ﱠ‬
َ‫ﺼ ْﻴ َﺤﺔُ ُﻣﺼْ ﺒِ ِﺤﻴﻦ‬
15:83 Sayhah ُ ‫ﺼ ْﻴ َﺤﺔ‬
‫ ﺍﻟ ﱠ‬is a dreadful punishment. It also means a loud
noise. The people of Hijr were the dwellers of mountains, and their
punishment was most probably in the form of an earthquake. When a
strong earthquake shakes mountains, it is associated with enormous
noise.

‫ﺼ ْﻔ َﺢ ْﺍﻟ َﺠ ِﻤﻴ َﻞ‬ ِ َ‫َﻭﺇِ ﱠﻥ ﺍﻟﺴﱠﺎ َﻋﺔَ َﻵﺗِﻴَﺔٌ ۖ◌ ﻓَﺎﺻْ ﻔ‬

‫ﺢ ﺍﻟ ﱠ‬
15:85 “And the [threatened] Hour [of punishment] is sure to come.”
There are two reasons for natural calamities: the apparent reason,
which science gives, and the hidden reason, which is according to
Divine Wisdom. Based on what has been said in the previous verses,
natural disaster has Divine Reason. Sometimes the God-fearing also
suffer from such disasters.
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‫َﻭﻟَﻘَ ْﺪ ﺁﺗَ ْﻴﻨَﺎﻙَ َﺳ ْﺒﻌًﺎ ﱢﻣﻦَ ْﺍﻟ َﻤﺜَﺎﻧِﻲ َﻭ ْﺍﻟﻘُﺮْ ﺁﻥَ ْﺍﻟ َﻌ ِﻈﻴ َﻢ‬
15:87 Sab‘an mann al-Mithânî ‫ َﺳ ْﺒﻌًﺎ ﱢﻣﻦَ ْﺍﻟ َﻤﺜَﺎﻧِﻲ‬are “the seven oft-
repeated”. According to most interpreters, this refers to the seven
verses of the opening chapter al-Fâtihah ‫ﺃﻟﻔﺎﻧﺤﺔ‬, which are repeated
during each prayer cycle. According to others they refer to seven
chapters: al-Baqarah ‫ﺃﻟﺒﻘﺮﺓ‬, Âl Imrân ‫ﺁﻝ ﺃﻣﺮﺍﻥ‬, al-Nisâ ‫ﺃﻟﻨﺴﺎء‬, al-Mâi’dah
‫ﺍﻟﻤﺎﺋﺪﺓ‬, al-An‘âm ‫ﺍﻵﻧﻌﺎﻡ‬, al-‘Arâf ‫ﺍﻵﻋﺮﺍﻑ‬, and al-Taubah ‫( ﺃﻟﺘﻮﺑﺔ‬or
possibly, according to some, Yûnus ‫ ﻳﻮﻧﺲ‬instead of al-Taubah).

َ‫َﻛ َﻤﺎ ﺃَﻧﺰَ ْﻟﻨَﺎ َﻋﻠَﻰ ْﺍﻟ ُﻤ ْﻘﺘ َِﺴ ِﻤﻴﻦ‬

15:90 Muqtasimîn َ‫ ُﻣ ْﻘﺘَ ِﺴ ِﻤﻴﻦ‬is derived from qasama ‫ﻗَ َﺴﻢ‬, meaning to
divide or separate a portion. Qismatun ‫ ﻗِﺴﻤﺔ‬is a partition, separation,
or division. Muqtasimîn َ‫ ُﻣ ْﻘﺘَ ِﺴ ِﻤﻴﻦ‬are those who divide people (Tâj,
Lisân, Lane). This division can be caused in different ways. For
example, believing in a part of Divine Revelation and rejecting the
remainder; giving contradicting interpretations of Qurâ’nic verses; or
intentionally misinterpreting Qur’ânic injunctions.

16. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬

The Bee
(Revealed before Hijrah)

‫ﻭﺡ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ ِﻩ َﻋﻠَ ٰﻰ َﻣﻦ ﻳَ َﺸﺎ ُء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ‬ ْ

ِ ‫ﻳُﻨ ﱢَﺰ ُﻝ ﺍﻟ َﻤ َﻼﺋِ َﻜﺔَ ﺑِﺎﻟﺮﱡ‬
16:2 The word al-Rûh ِ‫ ﺍﻟﺮﱡ ﻭﺡ‬is used in the sense of Divine Revelation
and Mercy in the Holy Qur’ân (cf. 32:9; 38:72; 42:52; 16:102; 2:253;
2:87; 5:110; 58:22; 26:193; 4:171) and not in the sense of spirit. In

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 16. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬

Rûh-ul-Maânîs commentary of the fifteenth verse of this Sûrah, “He

sends His word by His command to whomsoever of His servants He
pleases”, he cites the saying of the Holy Prophet (pbuh) about
Mujaddadîn, who are the reformers that Allâh will raise at the
beginning of each century. According to Rûh-ul-Ma‘ânî, this verse
refers to the receivers of Divine revelations before the advent of the
Holy Prophet (pbuh) and to the reformers (Mujaddadîn) coming after
him. The recipients of Divine Revelation after the Holy Prophet
(pbuh) will not have the status of Prophets, as the Holy Prophet (pbuh)
is the last and the seal of all Prophets (cf. 33:40). The true believer
(mu’min ‫ )ﻣﺆﻣﻦ‬of verse 38-45 who was saved from the torments of
Divine punishment (cf. 40:15) also refers to the Reformers of the era
and to other saints.

َ ‫َﺎﻝ َﻭ ْﺍﻟ َﺤ ِﻤ‬

ُ ُ‫ﻴﺮ ﻟِﺘَﺮْ َﻛﺒُﻮﻫَﺎ َﻭ ِﺯﻳﻨَﺔً ۚ◌ َﻭﻳَ ْﺨﻠ‬
َ‫ﻖ َﻣﺎ َﻻ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬ َ ‫َﻭ ْﺍﻟﺨَ ﻴ َْﻞ َﻭ ْﺍﻟﺒِﻐ‬
16:8 In our present time, means of transportation are available which
were unknown to the contemporaries of the Holy Prophet (pbuh), and
we may continue to see yet other new forms of transport. ‫ﻖ َﻣﺎ َﻻ‬ ُ ُ‫َﻭﻳَ ْﺨﻠ‬
َ‫ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬- “And He will yet create [for you] things of which [today] you
have no knowledge” refer to a great prophecy, which we can witness
unfolding today. A further description of such means of transportation
is given in verse 16:14.

َ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺃَﻧﺰَ َﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ۖ◌ ﻟﱠ ُﻜﻢ ﱢﻣ ْﻨﻪُ َﺷ َﺮﺍﺏٌ َﻭ ِﻣ ْﻨﻪُ َﺷ َﺠ ٌﺮ ﻓِﻴ ِﻪ ﺗُ ِﺴﻴ ُﻤﻮﻥ‬
16:10-11 Water from heaven also stands for Divine Revelation. In
analogy, people who accept and those who reject revelation are of
different character.

ً‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ َﺳ ﱠﺨ َﺮ ْﺍﻟﺒَﺤْ َﺮ ﻟِﺘَﺄْ ُﻛﻠُﻮﺍ ِﻣ ْﻨﻪُ ﻟَﺤْ ًﻤﺎ ﻁَ ِﺮﻳًّﺎ َﻭﺗَ ْﺴﺘ َْﺨ ِﺮﺟُﻮﺍ ِﻣ ْﻨﻪُ ِﺣ ْﻠﻴَﺔ‬
ِ ‫ﺗ َْﻠﺒَﺴُﻮﻧَﻬَﺎ َﻭﺗَ َﺮﻯ ْﺍﻟﻔُ ْﻠﻚَ َﻣ َﻮ‬
َ‫ﺍﺧ َﺮ ﻓِﻴ ِﻪ َﻭﻟِﺘَ ْﺒﺘَ ُﻐﻮﺍ ِﻣﻦ ﻓَﻀْ ﻠِ ِﻪ َﻭﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ ْﺸ ُﻜﺮُﻭﻥ‬

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16:14 Mawâkhir ‫ َﻣ َﻮﺍ ِﺧ َﺮ‬are those things that cleave and plough
through waves with dashing noise, and which are heavy. It is derived
from makhira ‫ َﻣ ِﺨﺮ‬, which means, “to plough the waves of water or air”
(Tâj, Lisân, Lane). The verse is an allusion to sea and air
transportation that uses heavy, noisy vehicles (cf. 35:12).

ِ ْ‫َﻭﺃَ ْﻟﻘَ ٰﻰ ﻓِﻲ ْﺍﻷَﺭ‬

َ‫ﺽ َﺭ َﻭﺍ ِﺳ َﻲ ﺃَﻥ ﺗَ ِﻤﻴ َﺪ ﺑِ ُﻜ ْﻢ َﻭﺃَ ْﻧﻬَﺎﺭًﺍ َﻭ ُﺳﺒ ًُﻼ ﻟﱠ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ ْﻬﺘَ ُﺪﻭﻥ‬
16:16 The verse refers to certain physical laws governing the
universe. Ardz ‫ﺽ‬ ِ ْ‫ ْﺍﻷَﺭ‬is derived from aradza ‫ﺽ‬ َ ‫ﺃ َﺭ‬, which means
anything that rotates. Our earth is a rotating celestial body, but is not
the only one. The Milky Way and other galaxies also rotate the word
therefore can also be applied to them. Tamîd ‫ ﺗَ ِﻤﻴ َﺪ‬means to shake,
quake, or to move an object away. Its root word mâda ‫ ﻣﺎ َﺩ‬has the
meaning of furnishing with food and knowledge, as knowledge is a
spiritual food. From its sense of rotation, the circulation of blood is
called mîd ‫ ِﻣﻴ َﺪ‬. The word mâida ‫ ﻣﺎﺋﺪﺓ‬is derived from spreading or
circulating and indicates a table spread with food or knowledge. Verse
5:114 can be understood in the sense that Jesus prayed for knowledge
to come to his followers. Rawâsî ‫ﻲ‬ َ ‫ َﺭ َﻭﺍ ِﺳ‬are things that are well set,
firm, stable, immovable, still, or at anchor. The word, which is derived
from rasâ ‫ ﺭﺳﺎ‬is also used to denote mountains. Alqâ ‫ ﺃَ ْﻟﻘَ ٰﻰ‬has a broad
meaning. The word is derived from Laqiya ‫ ﻟَﻘِﺊ‬meaning to meet,
occur, suffer from, endure, lean upon, receive, come face to face with,
or to go in a particular direction. Subulan ‫ ُﺳﺒ ًُﻼ‬is derived from subula
‫ ُﺳﺒُﻞ‬, and means cause, means of access, or path (Tâj, Lisân, Lane,
Qâmûs, Râghib). All these words combined point to physical laws of
nature that is yet to be understood. Other verses with similar topics are
41:10-12 and 27:88.

َ‫ﺕ ۚ◌ َﻭﺑِﺎﻟﻨﱠﺠْ ِﻢ ﻫُ ْﻢ ﻳَ ْﻬﺘَ ُﺪﻭﻥ‬

ٍ ‫َﻭﻋ ََﻼ َﻣﺎ‬
16:16 ‘Alâmât ‫ﺕ‬ ٍ ‫ ﻋ ََﻼ َﻣﺎ‬is the plural of ‘âlam ‫ﻋﺎﻟﻢ‬. Its root word is
‘alima ‫ َﻋﻠِﻢ‬, which signifies to mark, sign, or to distinguish. ‘Âlimât

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‫ﻋﺎﻟﻤﺎﺕ‬means worlds or universes. ‘Alamun ‫ ﻋﻠﻢ‬is a sign or a long

mountain range, and Alâmât ‫ﺕ‬ ٍ ‫ ﻋ ََﻼ َﻣﺎ‬are the means by which one
knows a thing – a landmark.

َ ُ‫ﺇِﻧﱠ َﻤﺎ ﻗَﻮْ ﻟُﻨَﺎ ﻟِ َﺸ ْﻲ ٍء ﺇِ َﺫﺍ ﺃَ َﺭ ْﺩﻧَﺎﻩُ ﺃَﻥ ﻧﱠﻘ‬

ُ ‫ﻮﻝ ﻟَﻪُ ُﻛﻦ ﻓَﻴَ ُﻜ‬
‫ﻮﻥ‬
16:40 His command is carried out as fast as the blink of an eye (cf.
54:50). What is true for sight is also true for insight and reflection.

ْ َ‫ْﺖ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦ‬

‫ﺍﺧﺘَﻠَﻔُﻮﺍ ﻓِﻴ ِﻪ‬ ُ ‫ﺇِﻧﱠ َﻤﺎ ُﺟ ِﻌ َﻞ ﺍﻟ ﱠﺴﺒ‬
16:124 The observance of the Sabbath was ordained for Jews only. It
was not necessary for the Muslims to observe a day of worship; even
Abraham, a model of virtue, did not observe a particular day of
worship. Initially the Sabbath day was Friday; Jews changed it to
Saturday and Christians to Sunday.

‫ﻴﻞ َﺭﺑﱢﻚَ ﺑِ ْﺎﻟ ِﺤ ْﻜ َﻤ ِﺔ َﻭ ْﺍﻟ َﻤﻮْ ِﻋﻈَ ِﺔ ْﺍﻟ َﺤ َﺴﻨَ ِﺔ ۖ◌ َﻭ َﺟﺎ ِﺩ ْﻟﻬُﻢ ﺑِﺎﻟﱠﺘِﻲ ِﻫ َﻲ‬
ِ ِ‫ﻉ ﺇِﻟَ ٰﻰ َﺳﺒ‬
ُ ‫ﺍ ْﺩ‬
َ
‫ﺃﺣْ َﺴ ُﻦ‬
16:125 Three principles for delivering the Message of the Holy
Qur’ân and resolving religious controversies are laid down in this
verse. Discussions with adherents of other creeds should be based on
knowledge and wisdom (‫ ;)ﺑِ ْﺎﻟ ِﺤ ْﻜ َﻤ ِﺔ‬service, equity, justice, forbearance,
firmness and truth (‫) ْﺍﻟ َﺤ َﺴﻨَ ِﺔ‬, and sincere exhortation (‫)ﺍﻟ َﻤﻮْ ِﻋﻈَﺔ‬. ْ
Arguments should be presented in the most benevolent way, in
accordance with the requirements of the situation and following the
rules of etiquette ( ُ‫) َﻭ َﺟﺎ ِﺩ ْﻟﻬُﻢ ﺑِﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﺃَﺣْ َﺴﻦ‬. The purpose is not to find
fault with others or to disparage them. Self-restraint should always be
observed while arguing with people of another persuasion, without
offense against decency or intellectual equity. Although retaliation in
argument is permissible if ones integrity is impeached, it is stated
twice that one should show patience and do good ( ُ‫)ﺃَﺣْ َﺴﻦ‬.

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The Night-Journey
(Revealed before Hijrah)
With this Sûrah we reach a new series of chapters. Chapter 17 begins
with a reference to the Night Journey (al-Isrâ’; ‫ )ﺍﻹﺳﺮﺍء‬and Ascension
(Mi‘râj ‫ ِﻣﻌﺮﺍﺝ‬- a spiritual experience of the Holy Prophet (pbuh). The
chapter then proceeds to a brief mention of the spiritual history of the
nations and deals with the methods for the spiritual evolution of
individuals. As the chapter refers to some of the important incidents in
the history of the Israelites and the spiritual and moral stages they had
to pass, some of the Companions of the Holy Prophet (pbuh) used to
designate this chapter by the title Banî Isrâ‘îl; The tribe of Israel).
The Holy Prophet (pbuh) used to recite this chapter in his nightly
Prayer (Tirmidhî, Nasâî, Ahmad bin Hanbal ).
The purpose of Spiritual Ascension (Mi‘râj) is not to physically reach
some place in heaven where Allâh is sitting. No place can hold Him
and He is never apart from us. Instead, the purpose of (Mi‘râj) is to
show His servants “some of the great signs and manifestation, which
stand at the farthest end of knowledge” (53:14).
In the narration of the Night Journey and of the Ascension, we find
many highly allegorical descriptions, which are so obviously symbolic
that they preclude any possibility of interpreting them literally and in
physical terms. For instance the Holy Prophet (pbuh) introduces this
experience, as quoted by Bukhârî, with the words, “While I lay on the
ground next to the Ka‘ba, there came to me an angel who cut open my
breast, and took out my heart. Then a golden basin full of faith was
brought to me, and my heart was washed therein and was filled with
it. Then it was restored to its place”.

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From these words, it becomes obvious that the Holy Prophet (pbuh)
himself regarded this experience as a purely spiritual one. When the
Angel Gabriel brought the “Burâq” to the Holy Prophet (pbuh), he
mounted it and had gone only a short distance when he saw an old
woman. He was told by Gabriel that this old woman was the mortal
world. Then the Holy Prophet (pbuh) passed by some people who
were sowing and harvesting but every time they completed their
harvest it grew up again. Gabriel said, “These are the fighters in the
cause of Allâh.” Then they passed by some people whose heads were
being shattered by rocks, and every time they were shattered they
became completely again. Gabriel said, “These are they whose heads
were oblivious of Prayer.” Then they passed by some people who
were eating a raw and rotten meal and throwing away cooked,
wholesome food. Gabriel said, “These are the adulterers.”
The explanation and interpretation by Gabriel of the things the Holy
Prophet (pbuh) saw shows that the Journey was not physical, as it
involves only things experienced spiritually that need such
interpretations and explanations. ‘Âishah(rz), Mu’âwiyah, Al-Hasan of
Basra, and many other authorities declared emphatically and
uncompromisingly that the Holy Prophet (pbuh) was transported in his
spirit (bi-Rûhî) while his physical body did not leave its place (Jarîr,
Kashshaf, Ibn Kathîr). The concluding words of another report, which
speaks of the Ascension are: “and the Holy Prophet (pbuh) awoke and
he was in the Sacred Mosque” (Bukhârî). These confirm once again
the spiritual nature of this journey. In another hadîth, the condition in
which the Holy Prophet (pbuh) was in was described by him with the
words: “Whilst I was in a state between that of one sleeping and one
awake” (Bukhârî, Sahîh 59/6; 61/24).
Ibn Qayyam says, “It is necessary to know the difference between
sayings, The night Journey took place in dream (manâm ‫ )ﻣﻨﺎﻡ‬and It
was performed by his soul without his body.” The difference between
these two views is tremendous. What a person sees in a dream are

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symbols or mathâl ‫ ﻣﺜﻞ‬- that is the reproduction of forms already

existing in ones mind. What the Holy Prophet (pbuh) experienced was
very different and far beyond all that one experiences in a dream (Ibn
Qayyam in Zâd al-Ma‘âd). We have no reason to doubt the absolute
reality of this experience as narrated by the Holy Prophet (pbuh).
By declaring that the Night Journey and the Ascension was not bodily,
‘Âishah(rz), Mu’âwiyah, Al-Hasan of Basra, and others did not
diminish the extraordinary value of his experience. The eyes of the
Holy Prophet (pbuh) were closed while his soul was awake and
separated from his physical body in order to traverse those heights
narrated by Holy Prophet (pbuh) in this condition.
This journey was his complete withdrawal from the world of bodies
into the realm of souls. It was a spiritual experience of the highest
order and was experienced in a state of complete wakefulness and
vigilance; a state different however different from conventional
wakefulness and vigilance. He was traversing the Grand Kingdom of
Allâh with a body of light.
The human spirit has a yearning to return to its Source (cf. 8:32); just
as the suns rays reflected by a polished mirror return to the sun, and
neither disappear nor are destroyed. As Allâh says, “He breathed into
the human being his own spirit” (8:32), this spirit is a part of that
Great Spirit and has an affinity and love for that Source from which it
was separated. The people of Allâh whose souls tread on this path
have eyes with which they see, ears with which they hear, hearts with
which they understand, and tongues with which they speak, but they
are different from the eyes, ears, hearts, and tongues of ordinary
people. It is with these eyes that they witness what they narrate, and
with these ears that they listen to the Divine Discourse, and convey
what they have been told to convey. With these hearts they understand
the Truth, and with these tongues they speak the truth. Allâh says that
the soul is under His direct Command (17:85).

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 17. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍء‬

Gnostics of all ages confirm the reality of states of temporary

independence of the human spirit from the physical body. In the event
of such a temporary moment, and without dependency on his material
form, the spirit appears to be able to freely traverse out of the space of
world and time. Ibn al-‘Arabî claims he received the gist of his
knowledge in one such spiritual experience. Perhaps related
phenomenons, which ordinary people can experience, are so-called
“near death experiences”. In a condition where the bodys
physiological functions come near to a standstill – often as the result
of a severe accident – people frequently experience a spiritual
condition they insist is far more real than any dream could ever be.
For such common people, whose spiritual light is dim, only the
diminishing of their bodily functions allows their spiritual self to gain
predominance for a while. Though the purity of such a spiritual
experience does not reach that of the Holy Prophet (pbuh), it should
be understood that even ordinary people could have a spiritual
experience that is much more real than a dream. In fact, such an
experience can appear more real than their physical lives.
Allâh is All-Powerful and All-Mighty (22:74). He created His human
beings with a wide range of faculties. Just as the faculties of intellect,
sight, and hearing are different, so He favours some of his servants by
bestowing them with some spiritual powers like the narration we read
in the Holy Qur’ân (2:259).
During the Night Journey, the Holy Prophet (pbuh) led a Prayer in the
Mosque of Jerusalem, in which all other Prophets ranged themselves
behind him. This symbolizes, in a figurative manner, that the religion
preached by the Holy Prophet (pbuh) is the same; a continuation of
the religion preached by other Prophets, and his mission is for the
fulfilment and perfection of humankinds religious development, and
that the teachings he brought perfected the messages all other
Prophets received. The Holy Mosque (Masjid al-Harâm) is one of the
designations given in the Holy Qur’ân to the Ka‘aba, the mosque at

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Makkah. That is where the first house of worship was set up for
humankind (3:96), even before Abraham and Ismâîl, who repaired it
by raising its foundations and cleaned it for worship (2:127). The
Distant Mosque (Masjid al-Aqsâ) denotes the ancient Temple of
Solomon, or rather its site, which symbolizes the Hebrew Prophets
who preceded the advent of the Holy Prophet (pbuh), and are alluded
to by the phrase the precincts of which we have blessed. It is
important to note that in this verse, the houses of worship belonging to
non-Muslims are also called masjid.

ِ ‫ْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ ﺇِﻟَﻰ ْﺍﻟ َﻤﺴ‬

َ ‫ْﺠ ِﺪ ْﺍﻷَ ْﻗ‬
‫ﺼﻰ‬ ِ ‫ُﺳﺒ َْﺤﺎﻥَ ﺍﻟﱠ ِﺬﻱ ﺃَﺳ َْﺮ ٰﻯ ﺑِ َﻌ ْﺒ ِﺪ ِﻩ ﻟَﻴ ًْﻼ ﱢﻣﻦَ ْﺍﻟ َﻤﺴ‬
َ َ‫ﺍﻟﱠ ِﺬﻱ ﺑ‬
‫ﺎﺭ ْﻛﻨَﺎ َﺣﻮْ ﻟَﻪُ ﻟِﻨُ ِﺮﻳَﻪُ ِﻣ ْﻦ ﺁﻳَﺎﺗِﻨَﺎ‬
17:1 Isrâ ‫ ﺃَ ْﺳ َﺮ ٰﻯ‬is the word used for the Holy Prophets Night Journey
from the Holy Mosque (‫ ) ْﺍﻟ َﻤ ْﺴ ِﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ‬at Makkah to the Distant Mosque
at Jerusalem (‫ﺼﻰ‬ َ ْ‫)ﺍﻟ َﻤ ْﺴ ِﺠ ِﺪ ْﺍﻷَﻗ‬.
ْ His spiritual experience of Ascension –
Mi‘râj and his Night Journey (Isrâ) are two different stages of his
mystical experience. Bukhârî mentions Isrâ in the Sahîh in chapter
63:41 and the Mi‘râj in 63:42. Bukhârî then goes on to narrate the
traditions which speak of the Mi‘râj and of the Prayer that was made
obligatory during it (see also various other well-documented
Traditions extensively quoted and discussed by Ibn Hajar in Fath al-
Bârî and Ibn Kathîr in his commentary on verse 17:1).

‫َﺎﺏ َﻭ َﺟ َﻌ ْﻠﻨَﺎﻩُ ﻫُﺪًﻯ ﻟﱢﺒَﻨِﻲ ﺇِﺳ َْﺮﺍﺋِﻴ َﻞ‬

َ ‫َﻭﺁﺗَ ْﻴﻨَﺎ ُﻣﻮ َﺳﻰ ْﺍﻟ ِﻜﺘ‬
17:2 The statement “We gave Moses the Book” ‫َﺎﺏ‬ َ ‫ َﻭﺁﺗَ ْﻴﻨَﺎ ُﻣﻮ َﺳﻰ ْﺍﻟ ِﻜﺘ‬refers
to the Divine Commandments received by Moses for his people. The
word Kitâb ‫ ِﻛﺘﺎﺏ‬, derived from kataba ‫ﺐ‬ َ َ‫ ﻛﺘ‬also means to command or
to write (cf. 2:183). The conjunctive particle and at the start of the
verse indicates that the mystic Night Journey is an experience of a
similar kind of Divine grace as that bestowed upon Moses.

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‫ﺽ َﻣ ﱠﺮﺗَﻴ ِْﻦ َﻭﻟَﺘَ ْﻌﻠُ ﱠﻦ‬ ِ ‫ﻴﻞ ﻓِﻲ ْﺍﻟ ِﻜﺘَﺎ‬

ِ ْ‫ﺏ ﻟَﺘُ ْﻔ ِﺴ ُﺪ ﱠﻥ ﻓِﻲ ْﺍﻷَﺭ‬ َ ِ‫ﻀ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬
َ َ‫َﻭﻗ‬
‫ُﻋﻠُ ًّﻮﺍ َﻛﺒِﻴﺮًﺍ‬
َ َ‫ ﻗ‬means, “we decreed, decided, or judged”. It is
17:4 Qadzainâ ‫ﻀ ْﻴﻨَﺎ‬
derived from qadzâ ‫ﻀﺊ‬ َ َ‫ﻗ‬, meaning to issue a decree or to determine
(cf. 17:23). The judgment or decree mentioned here and in the
following verses (17:5-8) refers to the prophecies and their fulfilment
already mentioned in the Jewish Scriptures (e.g. Lu. 26.14-39; Du.
28.15-68; 30.15; Mtt 23.38; Lk 21.24; as well as to the prophecies of
Isaiah and Jeremiah). Jerusalem was destroyed by Nebuchadnezzar of
Babylon in 588 B.C. and then again in 70 A.D. by Roman forces
under the Emperor Titus.
In 588 B.C. Nebuchadnezzar took King Zedekiah as prisoner, his sons
were slain and he was carried to Babylon bound in fetters. The Jewish
chief priests and other leaders were put to death, and Jews were
carried off in captivity. The conquest of Jerusalem resulted in the
disappearance of the greater part of the Hebrew nation and the so-
called “ten lost tribes”. In 70 A.D., the Temple of Solomon was
burned down by Titus.
By alluding to these two episodes of Jewish history (verses 4-7), the
Holy Qur’ân warns the Muslims that they could suffer a similar fate.
The first such punishment overtook the Muslim nation when the
Mongols destroyed Baghdad, a great seat of learning and power, and
massacred the people of that city in 1258 A.D. The second great
punishment of the Muslims came at the hands of the Christians in
Spain, when the great achievements of their fading empire were
undone after the Reconquista in 1491. Verse 8 contains a message of
hope not only for the Jews, but also for the Muslims.

‫ﺍﻝ َﻭﺑَﻨِﻴﻦَ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ُﻛ ْﻢ ﺃَ ْﻛﺜَ َﺮ ﻧَﻔِﻴﺮًﺍ‬

ٍ ‫ﺛُ ﱠﻢ َﺭ َﺩ ْﺩﻧَﺎ ﻟَ ُﻜ ُﻢ ْﺍﻟ َﻜ ﱠﺮﺓَ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭﺃَ ْﻣ َﺪ ْﺩﻧَﺎ ُﻛﻢ ﺑِﺄ َ ْﻣ َﻮ‬
17:6 The reference here is to the return of Israelites from Babylonian
captivity. In the last quarter of the sixth century B.C., they made a
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secret agreement with Cyrus, King of Persia and assisted him in

occupying Babylon. Babylon surrendered to his army in 539 B.C. As
a reward for their services, Cyrus allowed the Jews to return to
Jerusalem and helped them rebuild the Temple of Solomon. The Jew
Sheshbazzer, the governor under Cyrus, returned vessels to the
temple, which Nebuchadnezzar had carried away. A large body of
exiled Jews were permitted to return to Jerusalem. The rebuilding was
completed in 516 B.C. during the time of Prophet Nehemiah (see also
2:59). Ten tribes of Jews, as history and the Bible tell us, were “lost”
during the occupation of the Babylonians. They escaped the pogroms
and persecutions and were scattered within the vast lands of other
nations. Contemporary Jews are traced back mostly to the two tribes
who were able to return to the Palestinian lands under Cyrus. Later,
they too were scattered into the lands of other nations who gave them
shelter and refuge. This diaspora is mentioned in 17:105.

‫َﻋ َﺴ ٰﻰ َﺭﺑﱡ ُﻜ ْﻢ ﺃَﻥ ﻳَﺮْ َﺣ َﻤ ُﻜ ْﻢ ۚ◌ َﻭﺇِ ْﻥ ُﻋﺪﺗﱡ ْﻢ ُﻋ ْﺪﻧَﺎ‬

17:8 This verse conveys a message of hope for the Jewish and for the
Muslim nations (cf. 17:4), but at the same time it contains a clear
warning for both. It also contains a hidden message for Jews, that at
some time in the future, they will regain the power and glory lost
since the time of David – a prophecy whose fulfilment we witnessed
in the creation and establishment of the state of Israel . However,
Allâh also says that if they return to evil behaviour and mischief-, this
Mercy will be taken away from them.

ً‫ْﺼ َﺮﺓ‬ ِ َ‫ﺎﺭ ﺁﻳَﺘَ ْﻴ ِﻦ ۖ◌ ﻓَ َﻤ َﺤﻮْ ﻧَﺎ ﺁﻳَﺔَ ﺍﻟﻠﱠﻴ ِْﻞ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﺁﻳَﺔَ ﺍﻟﻨﱠﻬ‬
ِ ‫ﺎﺭ ُﻣﺒ‬ َ َ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﺍﻟﻠﱠﻴ َْﻞ َﻭﺍﻟﻨﱠﻬ‬
َ ‫ﻟﱢﺘَ ْﺒﺘَ ُﻐﻮﺍ ﻓَﻀْ ًﻼ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ َﻭﻟِﺘَ ْﻌﻠَ ُﻤﻮﺍ َﻋ َﺪ َﺩ ﺍﻟ ﱢﺴﻨِﻴﻦَ َﻭ ْﺍﻟ ِﺤ َﺴ‬
‫ﺎﺏ‬
17:12 Here is an oblique allusion to the Divine Laws in nature, which
invariably makes the rise and fall of nations dependent on their moral
qualities. This should be seen in the context of what we have been told
about the Jewish nation and the rise and fall of the Muslim dynasties.
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‫ﻀﻞﱡ َﻋﻠَ ْﻴﻬَﺎ ۚ◌ َﻭ َﻻ ﺗ َِﺰ ُﺭ‬

ِ َ‫ﺿ ﱠﻞ ﻓَﺈِﻧﱠ َﻤﺎ ﻳ‬ َ ‫ﱠﻣ ِﻦ ﺍ ْﻫﺘَﺪ َٰﻯ ﻓَﺈِﻧﱠ َﻤﺎ ﻳَ ْﻬﺘَ ِﺪﻱ ﻟِﻨَ ْﻔ ِﺴ ِﻪ ۖ◌ َﻭ َﻣﻦ‬
ُ
‫ﺍﺯ َﺭﺓٌ ِﻭ ْﺯ َﺭ ﺃ ْﺧ َﺮ ٰﻯ‬
ِ ‫َﻭ‬
17:15 If a human being has been given the choice of good and evil, he
needs knowledge and guidance to discriminate between the two.
Discretion without such guidance and knowledge would be a terrible
burden. It is unjust to be punished for the wrong use of ones discretion
and free will without being able to know what is wrong and to be
avoided, and what is right and to be adopted to successfully reach the
goal (Fallâh). Such knowledge must precede any punitive action. The
verse states that such guidance and knowledge is offered to human
beings through revelations and through Prophets as guides (cf. 91:8).
However, if a human after receiving such guidance persists in error it
is to his own detriment (cf. 91:10). The words “no soul that bears the
burden shall bear the burden of another” ‫ﺍﺯ َﺭﺓ ٌ ِﻭ ْﺯ َﺭ ﺃُ ْﺧ َﺮ ٰﻯ‬
ِ ‫ َﻭ َﻻ ﺗ َِﺰ ُﺭ َﻭ‬, draw
our attention to a fundamental principle of ethics; that everyone has to
bear his own cross as the effect of each persons actions clings to him
only. This verse strikes at the root of the doctrine of atonement. (see
also 6:164; 35:18; 39:7; 53:38, and 29:13).

َ‫ﻀ ٰﻰ َﺭﺑﱡﻚَ ﺃَ ﱠﻻ ﺗَ ْﻌﺒُ ُﺪﻭﺍ ﺇِ ﱠﻻ ﺇِﻳﱠﺎﻩُ َﻭﺑِ ْﺎﻟ َﻮﺍﻟِ َﺪﻳ ِْﻦ ﺇِﺣْ َﺴﺎﻧًﺎ ۚ◌ ﺇِ ﱠﻣﺎ ﻳَ ْﺒﻠُﻐ ﱠَﻦ ِﻋﻨﺪَﻙ‬
َ َ‫َﻭﻗ‬
ً‫ﻑ َﻭ َﻻ ﺗَ ْﻨﻬَﺮْ ﻫُ َﻤﺎ َﻭﻗُﻞ ﻟﱠﻬُ َﻤﺎ ﻗَﻮْ ﻻ‬ ُ
‫ْﺍﻟ ِﻜﺒَ َﺮ ﺃ َﺣ ُﺪﻫُ َﻤﺎ ﺃﻭْ ِﻛ َﻼﻫُ َﻤﺎ ﻓَ َﻼ ﺗَﻘﻞ ﻟﻬُ َﻤﺎ ﺃ ﱟ‬
‫ﱠ‬ ُ َ َ
‫َﻛ ِﺮﻳ ًﻤﺎ‬
17:23 “Be good to parents!” ‫ َﻭﺑِ ْﺎﻟ َﻮﺍﻟِ َﺪ ْﻳ ِﻦ ﺇِﺣْ َﺴﺎﻧًﺎ‬is placed next to worship
of Allâh, for after our Creator and Sustainer, none has a greater claim
upon us than our parents. Whereas Allâh is the real, ultimate cause of
our life, our parents are its outward and immediate cause. It is in the
parental mirror that the Attributes of our Creator (al-Khâliq ‫)ﺍﻟﺨﺎﻟﻖ‬,
Nourisher and Sustainer (Rabb ‫)ﺭﺏ‬, the Merciful (al-Rahîm ‫)ﺍﻟﺮﺣﻴﻢ‬
and others are reflected on a minor human scale. Since it is impossible
for us to return the favours of our Lords bounties and gifts bestowed
upon us, we should at least refrain from shirk ‫ ِﺷﺮﻙ‬and worship none

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but Him. However, in the case of parents, we are in a position to

return their love, affection, and kindness, though inadequately. Here is
a positive commandment to be kind and obedient to them.
Moreover, obedience to parents is the seed from which springs the
great obligation of obedience to Allâh and all constituted authority.
The word or sound uff ‫ﻑ‬ ٌ ُ‫( ﺃ‬fie) indicates contempt, dislike, or disgust
in words. Nahr ‫( ﻧَﻬﺮ‬reproach) is to express ones contempt, dislike, or
disgust through actual deeds. By combining these two words, the
verse indicates that we should never speak harshly with our parents,
much less act harshly towards them. As parental love is not capable of
being adequately repaid, the deficiency in this respect is to be made up
by prayer for them. The words of the prayer “ ‫َﻭﻗُﻞ ﺭﱠﺏﱢ ﺍﺭْ َﺣ ْﻤﻬُ َﻤﺎ َﻛ َﻤﺎ َﺭﺑﱠﻴَﺎﻧِﻲ‬
‫ﺻ ِﻐﻴﺮًﺍ‬
َ ” show that in old age parents need to be tended to as carefully
and affectionately as little children are looked after in their childhood
- with respectful words and kindness.

ِ ِ‫ﺕ َﺫﺍ ْﺍﻟﻘُﺮْ ﺑَ ٰﻰ َﺣﻘﱠﻪُ َﻭ ْﺍﻟ ِﻤ ْﺴ ِﻜﻴﻦَ َﻭﺍ ْﺑﻦَ ﺍﻟ ﱠﺴﺒ‬

‫ﻴﻞ َﻭ َﻻ ﺗُﺒَ ﱢﺬﺭْ ﺗَ ْﺒ ِﺬﻳﺮًﺍ‬ ِ ‫َﻭﺁ‬
17:26 Tubadhdhir ْ‫ ﺗُﺒَ ﱢﺬﺭ‬means squandering or wasting. The squander
of resources does not relate to the quantity being wasted, for which the
Arabic word isrâf ‫ ﺇﺳﺮﺍﻑ‬is used, but rather to the purpose of ones
spending. Thus, Ibn ‘Abbâs and Ibn Mas‘ûd defined tabzîr‫ ﺗﺒﺰﻳﺮ‬as
spending without a righteous cause, or in a frivolous one (Tâj).
Mujâhid says that if a person were to spend even a small amount in a
frivolous cause, it is squandering.

ً ِ‫ﺎﺣ َﺸﺔً َﻭ َﺳﺎ َء َﺳﺒ‬

‫ﻴﻼ‬ ‫َﻭ َﻻ ﺗَ ْﻘ َﺮﺑُﻮﺍ ﱢ‬
ِ َ‫ﺍﻟﺰﻧَﺎ ۖ◌ ﺇِﻧﱠﻪُ َﻛﺎﻥَ ﻓ‬
17:32 With the exhortation “And Keep away from adultery and
fornication” (‫) َﻭ َﻻ ﺗَ ْﻘ َﺮﺑُﻮﺍ ﺍﻟ ﱢﺰﻧَﺎ‬, the Holy Qur’ân not only forbids
fornication and adultery but also enjoins people not to go near them,
thus avoiding all opportunities which are likely to tempt one to
commit such acts. The Qur’ânic teaching seeks to close all those doors

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that can lead to adultery and fornication. Zinâ, translated as adultery

and fornication, includes all types of sexual acts between a man and a
woman who are not husband and wife.

‫ﷲُ ﺇِ ﱠﻻ ﺑِ ْﺎﻟ َﺤ ﱢ‬
‫ﻖ‬ ‫ﺲ ﺍﻟﱠﺘِﻲ َﺣ ﱠﺮ َﻡ ﱠ‬
َ ‫َﻭ َﻻ ﺗَ ْﻘﺘُﻠُﻮﺍ ﺍﻟﻨﱠ ْﻔ‬
17:33 Illâ bil-Haqq ‫ﻖ‬ ِ ‫“ – ﺇِ ﱠﻻ ﺑِ ْﺎﻟ َﺤ‬Except for a just cause”, may be in the
execution of a legal punishment, a just war of self-defense, or in an
individual, legitimate act of self-defense. In the preceding two verses,
reference was made to the two indirect ways of killing. In this verse
murder is discussed directly.

ً ُ‫ﺼ َﺮ َﻭ ْﺍﻟﻔُﺆَ ﺍ َﺩ ُﻛﻞﱡ ﺃُﻭﻟَ ٰـﺌِﻚَ َﻛﺎﻥَ َﻋ ْﻨﻪُ َﻣ ْﺴﺌ‬

‫ﻮﻻ‬ َ َ‫ﺇِ ﱠﻥ ﺍﻟ ﱠﺴ ْﻤ َﻊ َﻭ ْﺍﻟﺒ‬
17:36 The Divine Law of Conservation is being pointed out to us in
this verse. Every action, every sound, every word that is being uttered
will be conserved and questioned (cf. 50:4; 17-18).

‫ﺍﺕ ﺍﻟ ﱠﺴ ْﺒ ُﻊ َﻭ ْﺍﻷَﺭْ ﺽُ َﻭ َﻣﻦ ﻓِﻴ ِﻬ ﱠﻦ ۚ◌ َﻭﺇِﻥ ﱢﻣﻦ َﺷ ْﻲ ٍء ﺇِ ﱠﻻ ﻳُ َﺴﺒﱢ ُﺢ‬ ُ ‫ﺎﻭ‬

َ ‫ﺗُ َﺴﺒﱢ ُﺢ ﻟَﻪُ ﺍﻟ ﱠﺴ َﻤ‬
ْ
َ ِ‫ﺑِ َﺤ ْﻤ ِﺪ ِﻩ َﻭﻟَ ٰـ ِﻜﻦ ﱠﻻ ﺗَﻔﻘَﻬُﻮﻥَ ﺗَ ْﺴﺒ‬
‫ﻴﺤﻬُ ْﻢ‬
17:44 Tasbîh ‫ ﺗﺴﺒِﻴﺢ‬is to extol the Glory of the Lord. The word is used
with regard to Allâh’s Attributes. His glorification is to be free from
all imperfections. The whole universe is declaring Him free from
every imperfection and impurity, and from anything that is derogatory
to His dignity. Everything that exists glorifies Him in ways that we
cannot understand. This glorification comes from the fact that the
entire cosmos is flawless and perfect in its structure, chained together
under Divine Law; the laws of nature are none other than the Will of
Allâh. These laws are unalterable. Objects in nature stand in
complementary relation to each other. They combine with each other
in a fixed proportion to create new things. We human beings have not
created anything new that was not already in existence. The whole
universe is in a measured order, and everything in it follows a course

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that comes from Allâh. Nature discloses regularity, precision,

punctuality, knowledge, power, command, intellect, pre-ordination,
pre-arrangement, precaution and other features that show that the
Creator is free from every imperfection and impurity, and from
everything derogatory to His dignity. By discharging its allotted task,
and by fulfiling the object for which it has been created, every created
thing declares Allâh free from every defect and imperfection. This is
the real significance of Tasbîh.

َ َ‫َﻭﺇِ َﺫﺍ ﻗَ َﺮ ْﺃﺕَ ْﺍﻟﻘُﺮْ ﺁﻥَ َﺟ َﻌ ْﻠﻨَﺎ ﺑَ ْﻴﻨ‬

‫ﻚ َﻭﺑَ ْﻴﻦَ ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﺎﻵ ِﺧ َﺮ ِﺓ ِﺣ َﺠﺎﺑًﺎ‬
‫ﱠﻣ ْﺴﺘُﻮﺭًﺍ‬
17:45 Hijâban Mastûra ‫ ِﺣ َﺠﺎﺑًﺎ ﱠﻣ ْﺴﺘُﻮﺭًﺍ‬- means, an impregnable screen
or hidden barrier. This is the aversion of those who do not believe in
the Hereafter. This passage is connected with verse 41 where we read:
‫“ َﻭ َﻣﺎ ﻳَ ِﺰﻳ ُﺪﻫُ ْﻢ ﺇِ ﱠﻻ ﻧُﻔُﻮﺭًﺍ‬it increases them only in aversion”. Allâh “cover(s)
their hearts with veils and plug(s) their ears with something heavy,
lest they should understand it” because of this aversion (cf. 2:7; 6:25;
7:179).

‫ﻧﱠﺤْ ُﻦ ﺃَ ْﻋﻠَ ُﻢ ﺑِ َﻤﺎ ﻳَ ْﺴﺘَ ِﻤﻌُﻮﻥَ ﺑِ ِﻪ ﺇِ ْﺫ ﻳَ ْﺴﺘَ ِﻤﻌُﻮﻥَ ﺇِﻟَ ْﻴﻚَ َﻭﺇِ ْﺫ ﻫُ ْﻢ ﻧَﺠْ َﻮ ٰﻯ ﺇِ ْﺫ ﻳَﻘُﻮ ُﻝ‬
‫ﺍﻟﻈﱠﺎﻟِ ُﻤﻮﻥَ ﺇِﻥ ﺗَﺘﱠﺒِﻌُﻮﻥَ ﺇِ ﱠﻻ َﺭﺟ ًُﻼ ﱠﻣ ْﺴﺤُﻮﺭًﺍ‬
17:47 Mashûr ‫ ﱠﻣ ْﺴﺤُﻮ ًﺭ‬is derived from sahara ‫ َﺳﺤ َﺮ‬and sahira‫ َﺳ ِﺤﺮ‬.
Sahara means either to bewitch or to practice sorcery, sahira is to rise
in the morning and take food. Mashûr‫ ﻣﺴﺤُﻮﺭ‬is a person who is
deprived of senses, who is under a spell, who is the victim of
deception, or who is bewitched. It can also mean a person who rises
and takes food in the morning for example, to begin the days fast. The
verse can thus be translated as “You follow a man who eats food”.
The opponents of the Holy Prophet (pbuh) used to object that he was
an ordinary person who eats and drinks (cf. 23:33), which they
believed undermined his claims.

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‫ﻓَ َﺴﻴُ ْﻨ ِﻐﻀُﻮﻥَ ﺇِﻟَ ْﻴﻚَ ُﺭ ُءﻭ َﺳﻬُ ْﻢ َﻭﻳَﻘُﻮﻟُﻮﻥَ َﻣﺘ َٰﻰ ﻫُ َﻮ ۖ◌ ﻗُﻞْ َﻋ َﺴ ٰﻰ ﺃَﻥ ﻳَ ُﻜﻮﻥَ ﻗَ ِﺮﻳﺒًﺎ‬
17:51 Yunghidzûna َ‫ ﻳُ ْﻨ ِﻐﻀُﻮﻥ‬is derived from naghadza ‫َﻐﺾ‬
َ ‫ ﻧ‬meaning
to move the head in another direction out of disbelief or from the
rejection of a proposition. The Arabs used to express their rejection by
a typical head movement that meant that they not only rejected, but
also at the same time considered the person who was talking to be
lowly and of little status.

ُ ‫ﺸ ْﻴﻄَﺎﻥَ ﻳَﻨ َﺰ‬

‫ﻍ ﺑَ ْﻴﻨَﻬُ ْﻢ ۚ◌ ﺇِ ﱠﻥ‬ ‫َﻭﻗُﻞ ﻟﱢ ِﻌﺒَﺎ ِﺩﻱ ﻳَﻘُﻮﻟُﻮﺍ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﺃَﺣْ َﺴ ُﻦ ۚ◌ ﺇِ ﱠﻥ ﺍﻟ ﱠ‬
‫ﺎﻥ َﻋ ُﺪ ًّﻭﺍ ﱡﻣﺒِﻴﻨًﺎ‬ ِ ْ ِ‫ﺍﻟ ﱠﺸ ْﻴﻄَﺎﻥَ َﻛﺎﻥَ ﻟ‬
ِ ‫ﻺﻧ َﺴ‬
17:53 The righteous are warned that they should be extremely careful
about what they speak (cf: 12:100).

َ ‫ﺽ ۗ◌ َﻭﻟَﻘَ ْﺪ ﻓَﻀ ْﱠﻠﻨَﺎ ﺑَﻌ‬

َ‫ْﺾ ﺍﻟﻨﱠﺒِﻴﱢﻴﻦ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ َ ‫َﻭ َﺭﺑﱡﻚَ ﺃَ ْﻋﻠَ ُﻢ ﺑِ َﻤﻦ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
‫ْﺾ ۖ◌ َﻭﺁﺗَ ْﻴﻨَﺎ ﺩَﺍ ُﻭﻭ َﺩ َﺯﺑُﻮﺭًﺍ‬
ٍ ‫َﻋﻠَ ٰﻰ ﺑَﻌ‬
17:55 Bi-mann ‫ ﺑِ َﻤﻦ‬is the demonstrative “those”. It is used only for
living and not for inanimate things. We are told here that there are
other living creatures in the heavens, and that He knows them all.
Fadzdzalnâ Ba‘dza ‫ْﺾ‬ َ ‫ ﻓَﻀ ْﱠﻠﻨَﺎ ﺑَﻌ‬- “We have exalted some above
others”, refers to the different ranks of Prophets, Saints and Auliyâ –
the friends of Allâh (cf. 4:163-165). This is also an allusion to the
excellence of the Holy Prophet (pbuh).
Usually the word Zabûr‫ َﺯﺑُﻮ ًﺭ‬is translated as the Book of Psalms given
to David. The origin of this word is zabara jIk, meaning to copy or
pelt with stones. Zubur ‫ ُﺯﺑُﺮ‬is a fragment of iron, piece of iron, lump of
iron, mane of iron, or a big piece of metal (Tâj, Lisân). In verse 34:10
we read that Allâh “made iron soft for [David]” (34:10), and in 21:80,
Allâh taught David the art of “making coats of mail” (from iron), and
his artisans designed them to “fortify and protect his soldiers in war”.
Zabûr was a kind of Divine Knowledge given to David. Zabûr was

676
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also the Book of Wisdom that contained aside from Divine

Commandments, Psalms of Divine Love, and the knowledge of
working with iron (cf: 21:80; 34:10).
This verse should be read in continuation of the foregoing verse
17:54, in which we are told that Allâh made different ranks of the
Prophets, and David was distinguished in the sense that he received
this particular kind of knowledge. Some interpreters of the Holy
Qur’ân are of the view that the words ‫“ ; َﻭﺁﺗَ ْﻴﻨَﺎ ﺩَﺍ ُﻭﻭ َﺩ َﺯﺑُﻮﺭًﺍ‬We gave David
the Zabûr”, as they appear in the context of the verse, mean to say that
in the Book given to David, there was a mention about the advent of
the Holy Prophet (pbuh).

َ‫ﺏ ﺑِﻬَﺎ ْﺍﻷَ ﱠﻭﻟُﻮﻥَ ۚ◌ َﻭﺁﺗَ ْﻴﻨَﺎ ﺛَ ُﻤﻮ َﺩ ﺍﻟﻨﱠﺎﻗَﺔ‬ َ ‫ﺕ ﺇِ ﱠﻻ ﺃَﻥ َﻛ ﱠﺬ‬
ِ ‫َﻭ َﻣﺎ َﻣﻨَ َﻌﻨَﺎ ﺃَﻥ ﻧﱡﺮْ ِﺳ َﻞ ﺑِ ْﺎﻵﻳَﺎ‬
ِ ‫ْﺼ َﺮﺓً ﻓَﻈَﻠَ ُﻤﻮﺍ ﺑِﻬَﺎ ۚ◌ َﻭ َﻣﺎ ﻧُﺮْ ِﺳ ُﻞ ﺑِ ْﺎﻵﻳَﺎ‬
‫ﺕ ﺇِ ﱠﻻ ﺗ َْﺨ ِﻮﻳﻔًﺎ‬ ِ ‫ُﻣﺒ‬
17:59 “And nothing could prevent Us from going on sending [Our]
signs”. By adding al ‫ ﺍﻝ‬before âyât ‫ﺁﻳﺎﺕ‬, the word acquires a stronger
meaning of “the particular Signs”. A more detailed translation might
be, “And nothing will prevent Us from sending those particular signs
[that disbelievers ask for], and even then they will keep on denying
just as the former people denied.” The people of Thamûd asked for a
particular sign from their prophet Sâlih, and when this sign was given
to them, they still refused to follow. This verse in no way says that
Allâh will not send or cannot send any more signs because the people
before rejected His signs. How can it be possible that Allâh changes
His Will just because of some disbelievers in His Messages who did
not recognize His signs?
Christian missionaries tend to present this verse as an excuse by the
Prophet of Islam (pbuh) that he was unable to produce any sign or
show any wonder, similar to those shown by Jesus. We read in Mark,
“The Pharisees came out disputing with him, seeking from him a sign
from heavens, to put him to test.” Though this was a golden chance

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for Jesus to prove his claim, “He sighed deeply and said, Why does
this generation ask for a sign? Truly I tell you, no sign will be given to
it.” (Mark 8.11-12). Similarly, we read in Luke that Herod wanted to
see some miracle performed by Jesus. In spite of his repeated requests,
Jesus kept silent (Luke 23.8). Here again it could be said, was a
missed chance by Jesus to prove his claims.
Regardless, Jesus never performed miracles that were contrary to the
laws of nature. If he did, then what Mark wrote in 16.15-17, could
have been witnessed daily. The “signs” should not be confused with,
“wonders” (cf. Matt. 4.3-9). The wonders of Christ were nothing more
than wrongly understood metaphors (cf. 54:47; 61:8). Similar to Jesus,
the people of Makkah made demands on the Holy Prophet (pbuh) to
come forward with some wonders (cf.: 17:90-93). Allâh did bless the
Holy Prophet (pbuh) with them, but in a metaphorical way, as Jesus
showed the metaphorical wonders asked for by his opponents. Moses
was also not spared by his people, who urged him to come forward
with wonders.
The greatest sign brought by the Holy Prophet (pbuh) is the great
spiritual change he inspired in the world. No other prophet, not even
Jesus, whom Christians claimed to be the son of God, was ever able to
produce spiritual change so rapidly and of such magnitude. We \
continue to witness these signs today. He also came forward with
signs mentioned in verses 110:1-2 and the verse 34:49. The Holy
Qur’ân promises the believers and the followers of the Holy Prophet
(pbuh), “He will make from them spiritual successors (Khalîfa) as He
made spiritual successors from their predecessors and He will
establish their Faith” (24:55).
At the start of each century, it is the Divine practice to send His
Mujaddads, the spiritual Reformer for that century, among the
followers of the Holy Prophet (pbuh). One can cite as examples
‘Umar bin ‘Abd al-‘Azîz, Imâm Ghazâlî, Abdul Qâdir Gilânî, Ibn al-
‘Arabî, Mujaddad Alif Thâni, Fakhr al-Dîn al-Râzî, and others. Allâh
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always has a vicegerent on earth who comes forward when the earth
becomes filled with injustice and corrupted beliefs. These spiritual
successors are also the ones who are endowed with the blessing of His
nearness (Walî ‫)ﻭﻟﻲ‬, His discourse (Ilhâm ‫)ﺇﻟﻬﺎﻡ‬, and His unveiling
(Kashaf ‫)ﻛﺸﻒ‬. There are many Muhaddith ‫ – ُﻣﺤ ٌﺪﺙ‬people with whom
Allâh spoke, and Auliyâs ‫ – ﺃﻭﻟﻴﺎء‬people who were granted the nearness
and friendship of Allâh. There are many whom Allâh blesses with His
Discourse.
The Doors of Divine Discourse are open only to the followers of
Muhammad (pbuh) and such is possible only through Muhammadan
Light. How can we imagine that a person who disqualifies the
Messenger sent by Allâh would be granted nearness by Him? Another
great sign is the one mentioned in the verse 15:9. In this verse, Allâh
Himself takes the responsibility of safeguarding the Holy Qur’ân from
corruption. Can any other Book claim that it has been protected from
corruption over the centuries?
It should also be noted that the Holy Qur’ân never uses a word that
can be translated as “wonder”, but instead it uses âyah ‫ﺁﻳﺎﺓ‬, meaning
“sign”, or burhân ‫ﺑُﺮﻫﺎﻥ‬, meaning “discrimination by reason”. The
Prophets of Allâh come forward with their signs or âyah, which are
manifested in stages over time, and not like the trickery of a magician
on a stage.

‫ﺎﺱ َﻭﺍﻟ ﱠﺸ َﺠ َﺮﺓَ ْﺍﻟ َﻤ ْﻠﻌُﻮﻧَﺔَ ﻓِﻲ‬

ِ ‫َﻭ َﻣﺎ َﺟ َﻌ ْﻠﻨَﺎ ﺍﻟﺮﱡ ْﺅﻳَﺎ ﺍﻟﱠﺘِﻲ ﺃَ َﺭ ْﻳﻨَﺎﻙَ ﺇِ ﱠﻻ ﻓِ ْﺘﻨَﺔً ﻟﱢﻠﻨﱠ‬
ِ ْ‫ْﺍﻟﻘُﺮ‬
‫ﺁﻥ ۚ◌ َﻭﻧُﺨ ﱢَﻮﻓُﻬُ ْﻢ ﻓَ َﻤﺎ ﻳَ ِﺰﻳ ُﺪﻫُ ْﻢ ﺇِ ﱠﻻ ﻁُ ْﻐﻴَﺎﻧًﺎ َﻛﺒِﻴﺮًﺍ‬
17:60 Al-Ru’yâ ‫ ﺍﻟﺮﱡ ْﺅﻳَﺎ‬- The vision refers to the spiritual experience
mentioned in 17:1. Shajarah al-Mal‘ûnah (َ‫ )ﺍﻟ ﱠﺸ َﺠ َﺮﺓَ ﺍﻟْ َﻤ ْﻠﻌُﻮﻧَﺔ‬meaning,
“the cursed or the disapproved tree”, is the tree of Zaqqûm ‫ﺯﻗٌﻮﻡ‬
(Bukhârî 63:42). The Qur’ân speaks of it in 37:62 and 44:43. It is one
of the manifestations of Hell and symbolizes Hell as well as the living
conditions therein. As the word Shajarah ‫ ﺷَﺠﺮﺓ‬is also used for

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“family” or “tribe”, some commentators are of the opinion that the

cursed tree refers to those Jews who had been cursed by David and
Jesus (5:78; 4:47) because of their disloyalty towards David, and those
who staunchly denied Jesus and the Holy Prophet (pbuh), scheming to
kill Prophets of God. Support for this view comes from the fact that
this chapter particularly deals with the Israelites as its title Banî Israel
suggests.
Another explanation of the disapproved tree is that, according to the
Holy Qur’ân, every good word and action is likened to a good tree and
every evil action and word to an evil tree (14:24). The Holy Qur’ân
also refers to the liars, and the staunch disbelievers and the breakers of
the covenant as the cursed ones (cf. 2:161; 3:87; 5:13; 7:44; 33:68).

َ‫ﺎﻝ ﺃَﺃَ ْﺳ ُﺠ ُﺪ ﻟِ َﻤ ْﻦ ﺧَ ﻠَ ْﻘﺖ‬ َ ِ‫َﻭﺇِ ْﺫ ﻗُ ْﻠﻨَﺎ ﻟِ ْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺍ ْﺳ ُﺠ ُﺪﻭﺍ ِﻵ َﺩ َﻡ ﻓَ َﺴ َﺠ ُﺪﻭﺍ ﺇِ ﱠﻻ ﺇِ ْﺑﻠ‬

َ َ‫ﻴﺲ ﻗ‬
‫ِﻁﻴﻨًﺎ‬
17:61 For an explanation of the allegory of Adam, angels and Iblîs see
2:30; 7:11; 15:26. This verse stresses the contempt voiced by Iblîs for
the whole humankind and the human beings dignity, hence this
statement is connected with the preceding verse and with the end of
verse 17:53 (cf: 17:70).

َ ِ‫ﺼﻮْ ﺗِﻚَ َﻭﺃَﺟْ ﻠِﺐْ َﻋﻠَ ْﻴ ِﻬﻢ ﺑِﺨَ ْﻴﻠ‬

َ‫ﻚ َﻭ َﺭ ِﺟﻠِﻚ‬ َ ِ‫َﻭﺍ ْﺳﺘَ ْﻔ ِﺰ ْﺯ َﻣ ِﻦ ﺍ ْﺳﺘَﻄَﻌْﺖَ ِﻣ ْﻨﻬُﻢ ﺑ‬
‫ﺍﻝ َﻭ ْﺍﻷَﻭْ َﻻ ِﺩ َﻭ ِﻋ ْﺪﻫُ ْﻢ‬
ِ ‫ﺎﺭ ْﻛﻬُ ْﻢ ﻓِﻲ ْﺍﻷَ ْﻣ َﻮ‬
ِ ‫َﻭ َﺷ‬
17:64 According to the author of Jâmi al-Bayân (Ibn Jarîr) the
horsemen and footmen of Iblîs are the armies of the disbelievers
creating disorder in the land. This meaning is supported by the words
َ‫ َﻣ ِﻦ ﺍ ْﺳﺘَﻄَﻌْﺖ‬-“with all your might”, referring to the fighting force. The
“sharing of Iblîs in wealth” signifies the possessions acquired by
sinful and unlawful means, or those spent on sinful and unlawful
purposes. “Sharing in children” is in reference to committing acts of
adultery and fornication, which result in births out of wedlock. Istafziz

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‫“ ;ﺍ ْﺳﺘَ ْﻔ ِﺰ ْﺯ‬To beguile”, “to make weak by way of humiliation”, “to turn
away by deceit”, “to make someone weak by way deceit so that the
person loses control over himself and becomes the object of
humiliation” (Lisân, Tâj, Râghib). Istafziz bi-Sautika ‫ﻚ‬ َ ِ‫ﺼﻮْ ﺗ‬
َ ِ‫ﺑ‬
‫ﺍ ْﺳﺘَ ْﻔ ِﺰ ْﺯ‬means to beguile with speech. The word saut ‫ﺻﻮﺕ‬ َ translated
here as “speech” is also in the sense of la’ab ‫ ﻟَﻌﺐ‬- games of chance
and gambling, that make one forgetful of duties towards family and
society.

ِ ‫َﻭﻟَﻘَ ْﺪ َﻛ ﱠﺮ ْﻣﻨَﺎ ﺑَﻨِﻲ ﺁ َﺩ َﻡ َﻭ َﺣ َﻤ ْﻠﻨَﺎﻫُ ْﻢ ﻓِﻲ ْﺍﻟﺒَﺮﱢ َﻭ ْﺍﻟﺒَﺤْ ِﺮ َﻭ َﺭﺯَ ْﻗﻨَﺎﻫُﻢ ﱢﻣﻦَ ﺍﻟﻄﱠﻴﱢﺒَﺎ‬
‫ﺕ‬
ً ‫ﻀ‬
‫ﻴﻼ‬ ٍ ِ‫َﻭﻓَﻀ ْﱠﻠﻨَﺎﻫُ ْﻢ َﻋﻠَ ٰﻰ َﻛﺜ‬
ِ ‫ﻴﺮ ﱢﻣ ﱠﻤ ْﻦ ﺧَ ﻠَ ْﻘﻨَﺎ ﺗَ ْﻔ‬
17:70 “We have made the children of Adam greatly honoured”,
‫ َﻭﻟَﻘَ ْﺪ َﻛ ﱠﺮ ْﻣﻨَﺎ ﺑَﻨِﻲ ﺁﺩَﻡ‬indicates that the human being is born without “sin”.
He is given an unsullied and pure nature with inborn faculty and
tendency to do good. This verse refutes the Christian notion of
original sin. Human beings are also endowed with the power of
Tafaqquh ‫ﺗﻔُﻘٌﻪ‬, the power of rational thinking, and with the power of
Tadabbur ‫ﺗﺪﺑٌﺮ‬, the power of reflection and meditation and the power
of Tuaqqul ‫ﻧَﻌﻘٌﻞ‬, the power to acquire knowledge. The human being
can be honoured with the gift of nafs mutma’innah ‫ﻧﻔﺲ ﺍﻟﻤﻄﻤﺌﻨٌﺔ‬, the self
that is in peace and tranquillity.
When an earnest human soul advances on his evolutionary journey, it
ultimately reaches a point where virtue and piety rule in every corner
of his heart. A fire from above descends upon him, burning out his
nafs-i-ammara – that is, his animate nature, and “he becomes
reconciled to his Lord. He is also pleased with him” (cf. 89:27-28).
This is the honour that is bestowed on the human being expressed in
the words, “‫ َﻭﻟَﻘَ ْﺪ َﻛ ﱠﺮ ْﻣﻨَﺎ ﺑَﻨِﻲ ﺁ َﺩ َﻡ‬.” Allâh says, ‫ﺍﻹﻧﺴَﺎﻥَ ﻓِﻲ ﺃَﺣْ َﺴ ِﻦ ﺗَ ْﻘ ِﻮ ٍﻳﻢ‬
ِ ْ ‫;ﻟَﻘَ ْﺪ َﺧﻠَ ْﻘﻨَﺎ‬
“We have surely created the human being in the finest make” (95:4).
Through spiritually he can rise and become the mirror, in which
Divine Attributes are reflected. It is the honour of nearness to the

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Lord, which is spoken of in this verse. Great honour was bestowed on

the Holy Prophet (pbuh) during his Night Journey.
By using the words “the children of Adam (‫ ”)ﺑَﻨِﻲ ﺁ َﺩ َﻡ‬the verse
demolishes all notions of superiority based on colour, creed, or ethnic
origin. This honour is universal, thus refuting the Jewish claim of
being a chosen people. It is also a violation of the Just Universal
Providence to prefer a particular nation, and especially to choose one
group for the bestowal of His honours.
All nations have had their Prophets. We must regard spiritual founders
of other religions as part of one universal dispensation. The whole of
humanity is a single nation. We are all members of Allâh’s family, as
the Holy Prophet (pbuh) said, “Al-Khaliqu iyâl Allâh.” The verse
gives a gospel of universal salvation and peace to people of any
persuasion. All avenues of progress and prosperity have been kept
open for all human beings. However, the human being is also given
free will to reject these blessings.

َ‫ﺱ ﺑِﺈ ِ َﻣﺎ ِﻣ ِﻬ ْﻢ ۖ◌ ﻓَ َﻤ ْﻦ ﺃُﻭﺗِ َﻲ ِﻛﺘَﺎﺑَﻪُ ﺑِﻴَ ِﻤﻴﻨِ ِﻪ ﻓَﺄُﻭﻟَ ٰـﺌِﻚَ ﻳَ ْﻘ َﺮءُﻭﻥ‬
ٍ ‫ﻳَﻮْ َﻡ ﻧَ ْﺪ ُﻋﻮ ُﻛ ﱠﻞ ﺃُﻧَﺎ‬
ْ ‫ِﻛﺘَﺎﺑَﻬُ ْﻢ َﻭ َﻻ ﻳ‬
ً ِ‫ُﻈﻠَ ُﻤﻮﻥَ ﻓَﺘ‬
‫ﻴﻼ‬
17:71 We shall call all people along with their leaders ‫ﺱ‬ ٍ ‫ﻧَ ْﺪﻋُﻮ ُﻛ ﱠﻞ ﺃُﻧَﺎ‬
‫ ﺑِﺈ ِ َﻣﺎ ِﻣ ِﻬ ْﻢ‬indicates that the righteous will follow righteous leaders and
the wicked will follow their wicked leaders. According to Râzî the
expression Imâm (leader) in this context has an abstract connotation,
good or bad, which governs a persons behaviour and provides motives
for his actions. The Holy Prophet (pbuh) said that actions would be
judged according to the conscious intentions that prompted them. The
“leaders” therefore can be interpreted as these intentions. In the
phrase, ‫“ ;ﻓَ َﻤ ْﻦ ﺃُﻭﺗِ َﻲ ِﻛﺘَﺎﺑَﻪُ ِﺑﻴَ ِﻤﻴﻨِ ِﻪ‬whoever is given his book in his right
hand”, the book is the one mentioned in verse 14; the effect of ones
deeds. The right hand is a symbol of blessing, strength and power
while the left is that of weakness. Giving of the record of ones deed in

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ones right hand signifies that it will be a favourable record. The book
of deeds is given in the right hand to those who held the Book of
Allâh here in this life with strength and resolution, and acted upon it
accordingly.

َ َ‫َﻭ َﻣﻦ َﻛﺎﻥَ ﻓِﻲ ﻫَ ٰـ ِﺬ ِﻩ ﺃَ ْﻋ َﻤ ٰﻰ ﻓَﻬُ َﻮ ﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ ﺃَ ْﻋ َﻤ ٰﻰ َﻭﺃ‬

ً ِ‫ﺿﻞﱡ َﺳﺒ‬
‫ﻴﻼ‬
17:72 This verse shows that a human being in the Hereafter is not
merely conditioned by the manner of this life, but is also an organic
extension of the latter. The blindness mentioned here is of a spiritual
kind.

َ‫ﺽ ﻟِﻴ ُْﺨ ِﺮﺟُﻮﻙَ ِﻣ ْﻨﻬَﺎ ۖ◌ َﻭﺇِ ًﺫﺍ ﱠﻻ ﻳَ ْﻠﺒَﺜُﻮﻥ‬

ِ ْ‫َﻭﺇِﻥ َﻛﺎ ُﺩﻭﺍ ﻟَﻴَ ْﺴﺘَﻔِ ﱡﺰﻭﻧَﻚَ ِﻣﻦَ ْﺍﻷَﺭ‬
ً ِ‫ِﺧ َﻼﻓَﻚَ ﺇِ ﱠﻻ ﻗَﻠ‬
‫ﻴﻼ‬
17:76 “That they might drive you out from it. But in that case they
(themselves) would not have stayed after you except for a little while”
was the news given to the Holy Prophet (pbuh) at the time of his
extreme adversity. The prophecy was fulfiled a little over two years
later when the same leaders who were responsible for the expulsion of
the Holy Prophet (pbuh) from Makkah were killed in the Battle of
Badr. About six years later, the Holy Prophet (pbuh) returned to
Makkah as a conqueror (cf. 14:13-14).
This principle is not limited to the victory at Badr, but also has an
application for later Muslims. The enemies of Muslims will spare
nothing in unsettling them in their lands; however, they will fail as
long as the Muslims remain steadfast and strong in their belief.

َ‫ﻖ ﺍﻟﻠﱠﻴ ِْﻞ َﻭﻗُﺮْ ﺁﻥَ ْﺍﻟﻔَﺠْ ِﺮ ۖ◌ ﺇِ ﱠﻥ ﻗُﺮْ ﺁﻥ‬ ِ ُ‫ﺃَﻗِ ِﻢ ﺍﻟﺼ َﱠﻼﺓَ ﻟِ ُﺪﻟ‬
ِ ‫ﻮﻙ ﺍﻟ ﱠﺸ ْﻤ‬
ِ ‫ﺲ ﺇِﻟَ ٰﻰ َﻏ َﺴ‬
‫ْﺍﻟﻔَﺠْ ِﺮ َﻛﺎﻥَ َﻣ ْﺸﻬُﻮﺩًﺍ‬
17:78 The recitation of the Holy Qur’ân in the early hours of the day
is called Mushhûd ‫ َﻣ ْﺸﻬُﻮ ًﺩ‬acceptable and witnessed by Allâh, as the

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mind is able to concentrate well at this time. Thus, the Morning Prayer
becomes a means of attaining deeper insight into the realm of spiritual
truths and of achieving communion with all that is holy. Imâm Râzî
says that the witness (Mushhûd) to which the Holy Qur’ân refers here
is the spark of Allâh giving illumination to the human soul, the
heightening of his inner perception at the time when the darkness and
stillness of night begins to give way to the life as the light of the day
gives light to the darkness and removes it.

‫ﻕ َﻭﺍﺟْ َﻌﻞ ﻟﱢﻲ ِﻣﻦ‬ ِ ‫ﻕ َﻭﺃَ ْﺧ ِﺮﺟْ ﻨِﻲ ُﻣ ْﺨ َﺮ َﺝ‬

ٍ ‫ﺻ ْﺪ‬ ِ ‫َﻭﻗُﻞ ﺭﱠﺏﱢ ﺃَ ْﺩ ِﺧ ْﻠﻨِﻲ ُﻣﺪْﺧَ َﻞ‬
ٍ ‫ﺻ ْﺪ‬
‫ﺼﻴﺮًﺍ‬ ِ ‫ﻟﱠ ُﺪﻧﻚَ ﺳ ُْﻠﻄَﺎﻧًﺎ ﻧﱠ‬
17:80 Here we are taught the supplication used for entering into an
affair. We may also conclude an affair with it. We pray that Divine
help is granted to us in all our honest undertakings, and these
undertakings are to be accompanied with Prayer and request for
Divine help. According to Ibn ‘Abbâs the verse also refers to the
Holy Prophets (pbuh) emigration to and from Makkah and his journey
to Madînah.

ِ َ‫ﻖ ْﺍﻟﺒَﺎ ِﻁ ُﻞ ۚ◌ ﺇِ ﱠﻥ ْﺍﻟﺒ‬

‫ﺎﻁ َﻞ َﻛﺎﻥَ ﺯَ ﻫُﻮﻗًﺎ‬ ‫َﻭﻗُﻞْ َﺟﺎ َء ْﺍﻟ َﺤ ﱡ‬
َ َ‫ﻖ َﻭﺯَ ﻫ‬
17:81 After the conquest of Makkah, while the Holy Prophet (pbuh)
was clearing the Kaaba of the idols, he repeatedly recited verses
17:80-81 (Bukhârî; 46:32).The verse contains the great prophecy, ‫ﺇِ ﱠﻥ‬
‫ ْﺍﻟﺒَﺎ ِﻁ َﻞ َﻛﺎﻥَ َﺯﻫُﻮﻗًﺎ‬that falsehood will never again enter the vicinities of
this house, and that non-believers shall never occupy this “Holy
House” again.

َ‫ﺁﻥ َﻣﺎ ﻫُ َﻮ ِﺷﻔَﺎ ٌء َﻭ َﺭﺣْ َﻤﺔٌ ﻟﱢ ْﻠ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬

ِ ْ‫َﻭﻧُﻨ ﱢَﺰ ُﻝ ِﻣﻦَ ْﺍﻟﻘُﺮ‬
17:82 Referring to the Holy Qur’ân, Allâh says, huwa Shifâ (‫;)ﻫُ َﻮ ِﺷﻔَﺎ ٌء‬
“That is the source of healing”. This means that its reading and
recitation will not only heal spiritual illnesses, but one can ask for

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Allâh’s healing power through the recitation of the Holy Qur’ân for
physical illnesses also. Allâh says He is al-Shâfi – the Healer. Its
recitation is a kind of prayer made obligatory for the Muslims (cf.
17:78).

َ‫ﺽ َﻭﻧَﺄ َ ٰﻯ ﺑِ َﺠﺎﻧِﺒِ ِﻪ ۖ◌ َﻭﺇِ َﺫﺍ َﻣ ﱠﺴﻪُ ﺍﻟ ﱠﺸﺮﱡ َﻛﺎﻥ‬

َ ‫ﺎﻥ ﺃَ ْﻋ َﺮ‬ ِ ْ ‫َﻭﺇِ َﺫﺍ ﺃَ ْﻧ َﻌ ْﻤﻨَﺎ َﻋﻠَﻰ‬
ِ ‫ﺍﻹﻧ َﺴ‬
‫ﻳَﺌُﻮﺳًﺎ‬
17:83 “When We bestow favours on a human being, he turns away”
that is, the favours make him forgetful of the Source of these favours.
The human nature tends to be ungrateful.

‫ﻗُﻞْ ُﻛﻞﱞ ﻳَ ْﻌ َﻤ ُﻞ َﻋﻠَ ٰﻰ َﺷﺎ ِﻛﻠَﺘِ ِﻪ‬

17:84 Shâkila ‫ َﺷﺎ ِﻛﻠَﺘِ ِﻪ‬means the way or fashion. “Everyone acts
according to his own way and fashion” and thinks that both what he
does and what he believes is right, and that he, with his religion or
beliefs, is treading on the only right path. It is only Allâh who knows
the rightly guided, and a human being cannot be sure without His
intervention. We are taught to ask for His guidance in our daily ritual
Prayers. If He is pleased, He will guide the supplicant to the right
path.

‫ﻭﺡ ۖ◌ ﻗُ ِﻞ ﺍﻟﺮﱡ ﻭ ُﺡ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ َﺭﺑﱢﻲ َﻭ َﻣﺎ ﺃُﻭﺗِﻴﺘُﻢ ﱢﻣﻦَ ْﺍﻟ ِﻌ ْﻠ ِﻢ ﺇِ ﱠﻻ‬

ِ ‫َﻭﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋ َِﻦ ﺍﻟﺮﱡ‬
‫ﻴﻼ‬ً ِ‫ﻗَﻠ‬
17:85 Translating the word al-Rûh ‫ ﺍﻟﺮﱡ ﻭ ُﺡ‬as the spirit or the soul is
perhaps ambiguous. The root word of Rûh is râha, which means to go
or do a thing in the evening. Rawâh is the blowing of the wind in the
afternoon or the evening on journey when it is used in the Holy
Qur’ân in the singular form as in 17:69; 54:19; 69:6. Rîhun has the
meanings of wind, power, dominance, strength, victory, good and
pure things, aid against the enemy, or mercy. Rîh also signifies Divine
punishment as in 27:69, but when it is used in the plural form as in

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27:63, it signifies Divine blessings. Rawh is similar to mercy, but is

more appropriately a life giving and soothing mercy as the related
word Râhat means rest from grief and sadness.
Clearly, the word Rûh has a broad range of meanings. In the Holy
Book, we find that al-Rûh` mostly stands for the Divine Revelation.
For example in Sûrah al-Nahal we read, “He sends down the Angels
with the Revelation” (16:2). Verses 42:51-52 further clarify this. The
same meaning can be derived from the narration of Adam in 38:72;
15:29 and 32:9. In these verses the word Rûh (without the suffix al
‫)ﺍﻝ‬stands for the capacity of a human being to receive Divine
revelation. In this verse al-Rûh uses the definite article al and refers to
the greatest Divine Revelation: the Holy Qur’ân.
While the Holy Prophet (pbuh) was passing Bait al-Madâris in
Medînah, some Jews asked him about al-Rûh`. Their question
concerned the Qur’ânic Revelation. The reply of the Holy Prophet
(pbuh) was that this Revelation had come through “Divine
Command”, and that in spite of their knowledge in many worldly
matters (2:88), they have been given little knowledge of the great
treasures, light, and comfort hidden within this Revelation. This view
finds support if we continue to read to verse (17:88) in which a
challenge is made to all ordinary people and the learned, especially to
the Jews claiming that their hearts are storehouses of knowledge
(2:88), to join their efforts and produce the likeness of the Holy
Qur’ân.
If one translates the word al-Rûh as the Spirit, it will convey another
Truth. It was a common belief at the time of the Holy Prophet (pbuh),
and even today of many Hindus of India, that the spirit is eternal and
that God and the Spirit have existed side by side since eternity. This
notion is refuted in this verse. The Divine words ‫ﺍﻟﺮﱡ ﻭ ُﺡ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ َﺭﺑﱢﻲ‬, “it is
under the command of my Lord”, correct the wrong belief of the
eternity of the spirit, as it is only Allâh Who is eternal and the spirit
was created under His Divine Command Be!. However, al-Rûh should
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 17. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍء‬

not be given solely the meaning of spirit or soul. Such a translation

would make the understanding of many other Qur’ânic verses
ambiguous, because the word can carry such a variety of connotations
(note also that in 2:87 the word refers to the Divine Revelation and not
the Holy Ghost or the Holy Spirit). The verse sheds light that the
Divine Revelation (al-Rûh) is a necessity.
If one is to be punished for breaking any law, one should be given
knowledge of that law beforehand. Allâh provides us with the required
Knowledge to secure real happiness (râhat) and real life (14:32-34).
We mortals grope in darknesses, committing our misdeeds and sins
and do not know how to come out of it, so we need light from the
Unseen, for He is the Perfect and all penetrating Light of the heavens
and the earth (24:35) that can guide us (cf. 14:1; 16:2; 42:52).

ً ‫َﻭﻟَﺌِﻦ ِﺷ ْﺌﻨَﺎ ﻟَﻨ َْﺬﻫَﺒَ ﱠﻦ ﺑِﺎﻟﱠ ِﺬﻱ ﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ْﻴﻚَ ﺛُ ﱠﻢ َﻻ ﺗ َِﺠ ُﺪ ﻟَﻚَ ﺑِ ِﻪ َﻋﻠَ ْﻴﻨَﺎ َﻭ ِﻛ‬
‫ﻴﻼ‬
17:86 “Had We so willed We could surely take away that which We
have revealed to you”. Here the taking away of the revelation signifies
its alienation from the hearts of people. This implies that a time would
come when Qur’ânic knowledge and the kernel and spirit of the Book
would disappear from the hearts of many people (Ibn Mâja) and
“there will be none who shall plead the cause” of the Holy Prophet
(pbuh).

َ‫ﺁﻥ َﻻ ﻳَﺄْﺗُﻮﻥ‬
ِ ْ‫ﺍﻹﻧﺲُ َﻭ ْﺍﻟ ِﺠ ﱡﻦ َﻋﻠَ ٰﻰ ﺃَﻥ ﻳَﺄْﺗُﻮﺍ ﺑِ ِﻤ ْﺜ ِﻞ ﻫَ ٰـ َﺬﺍ ْﺍﻟﻘُﺮ‬ ِْ ‫ﺖ‬ ِ ‫ﻗُﻞ ﻟﱠﺌِ ِﻦ ﺍﺟْ ﺘَ َﻤ َﻌ‬
‫ْﺾ ﻅَ ِﻬﻴﺮًﺍ‬ ٍ ‫ﻀﻬُ ْﻢ ﻟِﺒَﻌ‬ ُ ‫ﺑِ ِﻤ ْﺜﻠِ ِﻪ َﻭﻟَﻮْ َﻛﺎﻥَ ﺑَ ْﻌ‬
17:88 The challenge stands for all times to all people who deny the
Divine origin of the Holy Qur’ân. A Jinn is not a ghost, but a special
class of people. The word is variously used for the leaders in evil
affairs, the persons acting with penetrative energy in their affairs, and
those people who indulge in occult practices and claim that they can
summon to their aid the hidden spirits from whom they receive

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spiritual knowledge. In 72:1 the word Jinn is used for the Jews of
Nasîbîn (cf: 52:34; 11:13; 10:38). The verse should be read in the
context of 17:85.

ِ ْ‫َﻭﻗَﺎﻟُﻮﺍ ﻟَﻦ ﻧﱡ ْﺆ ِﻣﻦَ ﻟَﻚَ َﺣﺘﱠ ٰﻰ ﺗَ ْﻔﺠ َُﺮ ﻟَﻨَﺎ ِﻣﻦَ ْﺍﻷَﺭ‬
‫ﺽ ﻳَﻨﺒُﻮﻋًﺎ‬
17:90 The miracles demanded by the disbelievers in this and the
verses that follow (17:90-93) were derived from the claim of the Holy
Book at various places that this Divine Revelation is the clear
exposition of all Truths, and is a complete and perfect Revelation and
that it contains all information needed for the guidance of humankind
(cf. 3:138). If this is so, the argument goes, and then the recipient of
such a Book should be able to work miracles. The reply to such
requests was simple: “Glory be to my Lord! I am not but a human
being (sent as) a Messenger” (17:93). Despite this, the demands made
were fulfiled in due course.
The believers were granted lands and countries with gardens and
streams running in them in Iraq, Syria, Egypt, India and Spain. The
demand of punishment was fulfiled through the defeat of the
disbelievers. The angels descended on the pious people who followed
the Holy Prophet (pbuh) and blessed them with revelations of Wahî,
Ilhâm and Kashûf. Their demand for him to “ascend into heaven”, is
denied as it is against the glory of Allâh for a mortal to ascend to
heaven with his physical body. However, the spiritual ascension – the
Isra, as mentioned and explained in the very first verse of this chapter
should also be looked at in the context of this demand. Thus all the
demands of the disbelievers of the time of the Holy Prophet (pbuh),
though against human experience, and considered impossible were
fulfiled to prove the truthfulness of the Holy Qur’ân and its claims.
Even then, the disbelievers persisted in their disbelief (cf. 6:7-9).

ْ ‫ﺽ َﻣ َﻼﺋِ َﻜﺔٌ ﻳَ ْﻤ ُﺸﻮﻥَ ُﻣ‬

‫ﻄ َﻤﺌِﻨﱢﻴﻦَ ﻟَﻨَ ﱠﺰ ْﻟﻨَﺎ َﻋﻠَ ْﻴ ِﻬﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬ ِ ْ‫ﻗُﻞ ﻟﱠﻮْ َﻛﺎﻥَ ﻓِﻲ ْﺍﻷَﺭ‬
ً ‫َﻣﻠَ ًﻜﺎ ﱠﺭﺳ‬
‫ُﻮﻻ‬
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17:95 The angels (ٌ‫ ) َﻣ َﻼﺋِ َﻜﺔ‬descend upon angelic persons and bring the
Divine revelation. Only a human being can be the recipient of Divine
Revelation, as humans alone have this capacity. “Verily, We
presented the trust (Our Injunctions and Laws) to the heavens and the
earth and the mountains and they refused to prove false to it, and they
were struck with awe of it. On the other hand a human being has
proved false to it (by betraying the trust and violating the Divine
commandments), for he could be unjust and is forgetful” (33:72). This
choice was not given to the heavens or the earth and the angels. They
are under permanent obedience of Divine Law. The human being, in
spite of this offer to attain Divine nearness is mostly unjust, ignorant
and forgetful (cf. 17:83).

‫ﺕ‬ ٍ ‫َﻭﻟَﻘَ ْﺪ ﺁﺗَ ْﻴﻨَﺎ ُﻣﻮ َﺳ ٰﻰ ﺗِ ْﺴ َﻊ ﺁﻳَﺎ‬

ٍ ‫ﺕ ﺑَﻴﱢﻨَﺎ‬
17:101 The “nine clear signs” given to Moses were: 1) the sign of the
staff (7:107); 2) the sign of his hand (7:108); 3) the years of draught;
4) the scarcity of fruits and children (7:130); 5) deaths and
destruction; 6) locusts; 7) lice; 8) frogs and 9) wars (blood) (cf.: 7:
133 and 27:12).

ِ ‫ﺚ َﻭﻧَ ﱠﺰ ْﻟﻨَﺎﻩُ ﺗ‬
ً ‫َﻨﺰ‬
‫ﻳﻼ‬ ِ ‫َﻭﻗُﺮْ ﺁﻧًﺎ ﻓَ َﺮ ْﻗﻨَﺎﻩُ ﻟِﺘَ ْﻘ َﺮﺃَﻩُ َﻋﻠَﻰ ﺍﻟﻨﱠ‬
ٍ ‫ﺎﺱ َﻋﻠَ ٰﻰ ُﻣ ْﻜ‬
17:106 Faraqnâ-hu ُ ‫ ﻓَ َﺮ ْﻗﻨَﺎﻩ‬- “We divided it” refers to the Holy Qur’ân,
separated into distinct chapters. According to some authorities quoted
by Râzî, Faraqnâ-hu means, “We set forth with clarity”.

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 18. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬
Place of Refuge
(Revealed before Hijrah)
The last chapter was brought to a close with the statement that “Allâh
has not taken to himself a son”. This chapter begins by denouncing
this misguided doctrine (cf. 18:4), and gives a stern warning to its
adherents. The chapter Al-Kahf ‫ْﻒ‬ ْ particularly the first and the last
ِ ‫ﺍﻟ َﻜﻬ‬,
ten verses, deal mainly with two epochs of Christianity as exemplified
by Ashâb-al Kahf ‫ْﻒ‬ِ ‫ﺎﺏ ْﺍﻟ َﻜﻬ‬
َ ‫ﺃَﺻْ َﺤ‬- the people of the place of Refuge, and
Ashâb al-Raqîm ‫ﺎﺏ ﺍﻟ ﱠﺮﻗِﻴﻢ‬ َ ‫ﺃَﺻْ َﺤ‬- the people of Inscription. In Al-Nahl
‫ﺃﻟﻨﺤﻞ‬, (Chapter 16), it was prophesied that the Holy Prophet (pbuh)
would face severe opposition from the Jews. Chapter Al-Kahf is the
analogue with respect to the Christians. Thus the chapters 16, 17 and
18 are linked together in this respect. The Holy Prophet (pbuh)
advised the Muslims to recite the first ten and the last ten verses of
this Chapter on each Friday for protection from the onslaughts of the
Dajjâl ‫ – ﺩﺟٌﺎﻝ‬the Anti-Christ, and Gog and Magog (cf. 18:97-99),
therewith explaining to us who the Dajjâl is and how and from whom
to be on guard.

َ ‫ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ ﺍﻟﱠ ِﺬﻱ ﺃَﻧﺰَ َﻝ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪ ِﻩ ْﺍﻟ ِﻜﺘ‬

‫َﺎﺏ َﻭﻟَ ْﻢ ﻳَﺠْ َﻌﻞ ﻟﱠﻪُ ِﻋ َﻮﺟًﺎ‬
18:2 “Who has revealed this perfect Book” refers to the Holy Qur’ân
having the form of a book from the outset and shall dispel doubts that
the form of a book was given to this revelation only at some time after
the death of the Holy Prophet. It also reminds the reader of the claim
that the Qur’ân is in its entirety a divinely revealed Book, in contrast
to the Bible, for example, which at best is a human recording of
revelations and a history of a particular people written by several
unknown writers over a passage of long time. The verse also puts

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forward a claim that it is a perfect code of laws for all times, not
subject to adaptions according to the demands of the present zeitgeist.

‫ﺕ َﻛﻠِ َﻤﺔً ﺗ َْﺨ ُﺮ ُﺝ ِﻣ ْﻦ ﺃَ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ ۚ◌ ﺇِﻥ‬ْ ‫ﱠﻣﺎ ﻟَﻬُﻢ ﺑِ ِﻪ ِﻣ ْﻦ ِﻋ ْﻠ ٍﻢ َﻭ َﻻ ِﻵﺑَﺎﺋِ ِﻬ ْﻢ ۚ◌ َﻛﺒ َُﺮ‬
‫ﻳَﻘُﻮﻟُﻮﻥَ ﺇِ ﱠﻻ َﻛ ِﺬﺑًﺎ‬
18:5 In the statement, ‫ ﱠﻣﺎ ﻟَﻬُﻢ ﺑِ ِﻪ ِﻣ ْﻦ ِﻋ ْﻠ ٍﻢ‬- “They have no real knowledge
of Him”, the pronoun bihî ‫ ﺑِ ِﻪ‬refers to Allâh (Ibn Jarîr). Whosoever
makes such a claim that Allâh has taken to Himself a son has no real
knowledge of Him. Such an assertion is a mere dogma, devoid of
proofs and contrary to logic; unable to withstand even cursory
intellectual scrutiny. It is also a doctrine, which does not contribute to
human guidance. Such a belief does not nourish our faculties and nor
does it bring them to grow. The doctrine of the sonship of Jesus is
based on stories about Jesus written decades or even centuries after his
crucifixion. It is not substantiated by solid arguments, any Divine
Book nor any claim by Jesus himself. The verse goes on to say that,
the ancestors of the people holding this belief likewise had no
knowledge about Him, as they themselves were pagans and
polytheists. If we look at the sources of the Christian dogma of trinity,
the virgin birth, and of atonement, we find striking similarities with
ancient Greek and Roman mythologies. One has only to add some
aspects of the Mithra mythology of the east, replace the name of Zeus
and Apollo, with the name Jesus to find a belief system almost
identical with Christianity. Teachers of Christianity may frequently
utter the statement that God has a son, but it does not come from their
hearts, since such words necessarily lack spirituality.

ِ ‫ﺎﺭ ِﻫ ْﻢ ﺇِﻥ ﻟﱠ ْﻢ ﻳ ُْﺆ ِﻣﻨُﻮﺍ ﺑِﻬَ ٰـ َﺬﺍ ْﺍﻟ َﺤ ِﺪﻳ‬

‫ﺚ ﺃَ َﺳﻔًﺎ‬ ِ َ‫ﻓَﻠَ َﻌﻠﱠﻚَ ﺑ‬
ِ َ‫ﺎﺧ ٌﻊ ﻧﱠ ْﻔ َﺴﻚَ َﻋﻠَ ٰﻰ ﺁﺛ‬
18:6 This rhetorical question is addressed in the first place to the Holy
Prophet (pbuh), who once in a vision saw the great power, the
embellishment and the finery of the world given to the followers of
the Christian faith. The Holy Prophet (pbuh) felt great sorrow
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regarding their spiritual state and was deeply distressed by the coming
hostility of some Christians towards Muslims that was foretold. This
rhetorical question is also addressed to everyone with the deep
concern that humankind should rise to its true dignity.

َ ‫َﻭﺇِﻧﱠﺎ ﻟَ َﺠﺎ ِﻋﻠُﻮﻥَ َﻣﺎ َﻋﻠَ ْﻴﻬَﺎ‬

‫ﺻ ِﻌﻴﺪًﺍ ُﺟ ُﺮ ًﺯﺍ‬
18:8 The verse under comment and the one preceding it direct our
attention to the transitory nature of the fleeting embellishments and
finery of this life. They also imply a prophecy that the nations of the
West, after acquiring great wealth and strength and luxuries, would
transform the earth into barren soil, a dust without herbage (cf: 17:58).

ِ ‫ﺎﺏ ْﺍﻟ َﻜﻬ‬

‫ْﻒ َﻭﺍﻟ ﱠﺮﻗِ ِﻴﻢ َﻛﺎﻧُﻮﺍ ِﻣ ْﻦ ﺁﻳَﺎﺗِﻨَﺎ ﻋ ََﺠﺒًﺎ‬ َ ‫ﺃَ ْﻡ َﺣ ِﺴﺒْﺖَ ﺃَ ﱠﻥ ﺃَﺻْ َﺤ‬
18:9 Kahf ‫ ﮐﻬﻒ‬literally indicates the end of the land or at the border
of the land (Lisân). The English word “cape” is likely derived from it.
Verse 18:17 suggests that this particular place was in the north. Raqîm
‫ ﺍﻟ ﱠﺮﻗِ ِﻴﻢ‬is an inscription or something that is written. Some fantastic
stories and legends have been woven around the People of Refuge
(Ashâb al-Kahf ‫ْﻒ‬ ِ ‫ﺎﺏ ْﺍﻟ َﻜﻬ‬
َ ‫ )ﺃَﺻْ َﺤ‬and the People of Inscription (Ashâb al-
Raqîm ‫ﺎﺏ ﺍﻟ ﱠﺮﻗِﻴﻢ‬ ‫ﺤ‬
َ َ ْ‫ﺻ‬ َ ‫)ﺃ‬. This verse however does not depict these people
as strange individuals. The early Christians were the true believers in
Allâh and for that reason suffered persecution and had to hide
themselves from their persecutors. The “People of the Place of
Refuge” (Ashâb al-Kahf) and the “People of the Inscription” (Ashâb
al-Raqîm) represent the two most prominent aspects of the Christian
religion. It began as a persecuted faith and in years of hardship and
will end by becoming a religion of engrossment in worldly affairs, a
religion of business and trade in a world of writings, inscriptions and
propaganda. The word Ba‘athnâ ‫ ﺑَ َﻌ ْﺜﻨَﺎﻫُ ْﻢ‬in verse 18:12 indicates their
rising to another state, the state as the People of Inscription (Ashâb al-
Raqîm). Am Hasibat َ‫ ﺃَ ْﻡ َﺣ ِﺴﺒْﺖ‬means, “Do you think?”, “Do you
wonder?”, “Do you imagine?”, “Do you reckon?”, or “Do you

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calculate?” The expression of wonder in form of a question tells us

that these people were not the only signs and wonders of Allâh, there
were countless others.

ِ ‫ﺇِ ْﺫ ﺃَ َﻭﻯ ْﺍﻟﻔِ ْﺘﻴَﺔُ ﺇِﻟَﻰ ْﺍﻟ َﻜﻬ‬

‫ْﻒ ﻓَﻘَﺎﻟُﻮﺍ َﺭﺑﱠﻨَﺎ ﺁﺗِﻨَﺎ ِﻣﻦ ﻟﱠ ُﺪﻧﻚَ َﺭﺣْ َﻤﺔً َﻭﻫَﻴﱢﺊْ ﻟَﻨَﺎ ِﻣ ْﻦ‬
‫ﺃَ ْﻣ ِﺮﻧَﺎ َﺭ َﺷﺪًﺍ‬
18:10 Fityah ُ‫ ْﺍﻟﻔِ ْﺘﻴَﺔ‬is a “brave”, “generous”, or “a young and bold
fellow”. With these highly praiseworthy characteristics the early
Christians are described who left Palestine for northern countries (see
18:17)

َ ْ‫ﺛُ ﱠﻢ ﺑَ َﻌ ْﺜﻨَﺎﻫُ ْﻢ ﻟِﻨَ ْﻌﻠَ َﻢ ﺃَﻱﱡ ْﺍﻟ ِﺤ ْﺰﺑَﻴ ِْﻦ ﺃَﺣ‬

‫ﺼ ٰﻰ ﻟِ َﻤﺎ ﻟَﺒِﺜُﻮﺍ ﺃَ َﻣﺪًﺍ‬
18:12 Ba‘ath-nâ ‫ ﺑَ َﻌ ْﺜﻨَﺎ‬here indicates their raising to another state, the
state as the People of Inscription (Ashâb al-Raqîm ‫ﺎﺏ ﺍﻟ ﱠﺮﻗِﻴﻢ‬ َ ‫)ﺃَﺻْ َﺤ‬. The
reference to the two groups tells us that they will be divided into
factions of opposite opinions and interests (cf.: 5:14).

‫ﻧﱠﺤْ ُﻦ ﻧَﻘُﺺﱡ َﻋﻠَ ْﻴﻚَ ﻧَﺒَﺄَﻫُﻢ ﺑِ ْﺎﻟ َﺤ ﱢ‬

‫ﻖ‬
18:13 Nabâ َ‫ ﻧَﺒَﺄ‬is something high and lofty. Nabûwwat ‫ﻧﺒﻮٌﺕ‬
(prophethood) is derived from this word. Here it refers to a message of
great importance that leads to great knowledge, which is awe-
inspiring and makes the heart tremble with fear (Baqâ, Râghib, Lisân).
This account has the impact of a prophecy and the “awe that make the
hearts tremble with fear” will be the quality of the account that
follows this verse.

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
‫ﺽ ﻟَ ْﻦ ﻧَ ْﺪ ُﻋ َﻮ‬ ِ ‫ﺎﻭﺍ‬ ْ َ‫َﻭ َﺭﺑ‬
َ ‫ﻄﻨَﺎ َﻋﻠَ ٰﻰ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ ﺇِ ْﺫ ﻗَﺎ ُﻣﻮﺍ ﻓَﻘَﺎﻟُﻮﺍ َﺭﺑﱡﻨَﺎ َﺭﺏﱡ ﺍﻟ ﱠﺴ َﻤ‬
ٰ
‫ِﻣ ْﻦ ُﺩﻭﻧِ ِﻪ ﺇِﻟَﻬًﺎ ۖ◌ ﻟَﻘَ ْﺪ ﻗُ ْﻠﻨَﺎ ﺇِ ًﺫﺍ َﺷﻄَﻄًﺎ‬
18:14 The Christians of the early times, though few in number,
pledged that they would never call for help on any god other than the

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Sustaining Lord of the Heavens and the Earth (‫ﺽ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫) َﺭﺏﱡ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍ‬.
They did not call on the “son” or the “holy ghost” for help in their
prayers, as many later Christians eventually started doing.

ً‫ﻫَ ٰـ ُﺆ َﻻ ِء ﻗَﻮْ ُﻣﻨَﺎ ﺍﺗﱠﺨَ ُﺬﻭﺍ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺁﻟِﻬَﺔ‬

18:15 “These people of ours” ‫ ﻫَ ٰـﺆ َُﻻ ِء ﻗَﻮْ ُﻣﻨَﺎ‬refers to the Romans and
Greeks at the time of the early Christians and their polytheistic beliefs.

ِ ‫ﺍﻭ ُﺭ ﻋَﻦ َﻛ ْﻬﻔِ ِﻬ ْﻢ َﺫﺍﺕَ ْﺍﻟﻴَ ِﻤ‬

‫ﻴﻦ َﻭﺇِ َﺫﺍ ﻏ ََﺮﺑَﺖ‬ َ َ‫ﺲ ﺇِ َﺫﺍ ﻁَﻠَ َﻌﺖ ﺗﱠﺰ‬َ ‫َﻭﺗَ َﺮﻯ ﺍﻟ ﱠﺸ ْﻤ‬
ُۚ‫ﺎﻝ َﻭﻫُ ْﻢ ﻓِﻲ ﻓَﺠْ َﻮ ٍﺓ ﱢﻣ ْﻨﻪ‬ ُ ‫ﺗﱠﻘ ِﺮ‬
ِ ‫ﺿﻬُ ْﻢ َﺫﺍﺕَ ﺍﻟ ﱢﺸ َﻤ‬ ْ
18:17 The verse informs us of the place of their refuge. When one is
in a northern country, says Central Europe, and looks towards the
West, the sun is on the right side, and if one looks towards the east,
the sun is on the left side. This is exactly what the verse tells us: that
these early Christian went and lived in a safe place in the north.

‫ْﺾ ﻳَﻮْ ٍﻡ ۚ◌ ﻗَﺎﻟُﻮﺍ َﺭﺑﱡ ُﻜ ْﻢ ﺃَ ْﻋﻠَ ُﻢ‬ َ ‫ﺎﻝ ﻗَﺎﺋِ ٌﻞ ﱢﻣ ْﻨﻬُ ْﻢ َﻛ ْﻢ ﻟَﺒِ ْﺜﺘُ ْﻢ ۖ◌ ﻗَﺎﻟُﻮﺍ ﻟَﺒِ ْﺜﻨَﺎ ﻳَﻮْ ًﻣﺎ ﺃَﻭْ ﺑَﻌ‬
َ َ‫ﻗ‬
َ ْ َ َ ُ ْ ْ َ ُ ُ َ ُ
‫ﺑِ َﻤﺎ ﻟﺒِﺜﺘ ْﻢ ﻓَﺎ ْﺑ َﻌﺜﻮﺍ ﺃ َﺣ َﺪﻛﻢ ﺑِ َﻮ ِﺭﻗِﻜ ْﻢ ﻫَ ٰـ ِﺬ ِﻩ ﺇِﻟﻰ ﺍﻟ َﻤ ِﺪﻳﻨَ ِﺔ ﻓَﻠﻴَﻨﻈﺮْ ﺃﻳﱡﻬَﺎ ﺃﺯ َﻛ ٰﻰ ﻁ َﻌﺎ ًﻣﺎ‬ ُ ْ َ
ٍ ‫ﻓَ ْﻠﻴَﺄْﺗِ ُﻜﻢ ﺑِ ِﺮ ْﺯ‬
ْ ‫ﻕ ﱢﻣ ْﻨﻪُ َﻭ ْﻟﻴَﺘَﻠَﻄﱠ‬
‫ﻒ َﻭ َﻻ ﻳُ ْﺸ ِﻌ َﺮ ﱠﻥ ﺑِ ُﻜ ْﻢ ﺃَ َﺣﺪًﺍ‬
18:19 This verse refers to a vision experienced by the Holy Prophet
(pbuh) in which he was shown the future of the Christian nations. At
the time of the Holy Prophet (pbuh), the Christians of the north were
not in power and had little influence on world affairs. Politically,
militarily, and technologically they were in a state that could be called
“dormant and asleep”. The Holy Qur’ân describes that state of theirs
as raqûd ‫ ﺭﻗُﻮﺩ‬- dull, dormant (18:18) ; in a state of lull. But the Holy
Prophet (pbuh) in his vision saw these nations in in a restless and wary
state. Nuqallib ‫( ﻧُﻘﻠٌﻠﺐ‬18:18) from qalaba ‫ﺐ‬َ َ‫ ﻗَﻠ‬means to turn a thing
upside down or to change its condition. Nuqallibu is an act of
changing directions or moving back and forth. The expression, “We
will make them change their directions now to the right and then to
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the left”, points to the moving about of the Christian nations in pursuit
of their affairs around the globe. The mention of a dog in their
courtyard refers to their social life. The dog is also a symbol of greed.
Thus, the verse is also referring to the worldly ambitions of these
people. The Holy Prophet (pbuh) became full of sorrow because of
their lack of morality.
The verse further points out that this only scratches the surface of their
troubles. If you had become aware of their true state, and the havoc
they would later play among other nations and peoples of the world,
their exterminating ancient civilizations, their conquering or
colonizing vast territories, their enslaving of other people, their
missionary activities, and their enmity towards the Muslims (cf.:
18:20), “You [the Holy Prophet (pbuh) and the reader] would have
turned back from them in fright and you would have surely been filled
with great awe and sorrow because of them”.
Yaum ‫ ﻳَﻮْ ًﻣﺎ‬can be a day, a year, a thousand years (22:47), and even
fifty thousand years (cf. 70:4). Here, a “period of a thousand years,
more or less” is given. This period is in agreement with the time it
took the Christian nations to wake up from their slumber and come to
dominate all world affairs. It was almost a thousand years after the
Holy Prophet (pbuh) that the rise of these nations began. The four
characteristics of the people mentioned in this verse are:
1. The establishment of financial institutions – Bu‘athû Warqi ‫ْﺑ َﻌﺜُﻮﺍ‬
‫ﻕ‬
َ ‫ﻭﺭ‬.
ِ Ba‘athû ‫ ْﺑ َﻌﺜُﻮﺍ‬is derived from ba‘tha ‫ﻌﺚ‬
َ َ‫ ﺑ‬- to raise, and Warqi
‫ ﻭﺭﻕ‬meaning money, specifically silver coins. Warqi also can refer to
leaves or sheets of paper. Thus Ba‘athû Warqi ‫ ْﺑ َﻌﺜُﻮﺍ ﻭﺭﻕ‬could be an
allusion to the paper money to be introduced by these nations.
2) Transport of food and merchandise – T‘âmâ ‫ﻁَ َﻌﺎ ًﻣﺎ‬. This word is
derived from t‘ima ‫ﻁَ ِﻌﻢ‬, meaning the act of feeding.
3) Polite talk and gentle behaviour. Yatalattaf ‫ ﻳَﺘَﻠَﻄﱠﻒ‬means “let him be
courteous”, “let him behave with great care”, “conduct with great

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caution”. Its root word is latufa َ‫ ﻟَﻄﻒ‬meaning to be delicate, graceful,

elegant, gentle, kind.
4) Lâ-Yus’iranna ‫“ – َﻻ ﻳُ ْﺸ ِﻌ َﺮ ّﻥ‬let them not understand your real
purpose”, or “let them not perceive”. Its root word is sh ‘ara ‫ َﺷ َﻌ َﺮ‬- to
perceive or to understand.
The colonizers of the Christian nations left Europe in all directions at
the beginning of the 15th and 16th centuries (cf. 18:19). They entered
the newly discovered lands under the pretext of trade. They raised
funds, created trading companies, brought food and other
merchandise, and during the initial stages of colonization behaved
politely and gently towards the people, they encountered. They did not
reveal their ulterior purpose of their coming to faraway lands. They
also gleaned the secrets of the local population, all the while guarding
their own secrets, particularly in the area of weaponry. Furthermore,
they also introduced paper money.

ِ ‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻏﻠَﺒُﻮﺍ َﻋﻠَ ٰﻰ ﺃَ ْﻣ ِﺮ ِﻫ ْﻢ ﻟَﻨَﺘﱠ ِﺨ َﺬ ﱠﻥ َﻋﻠَ ْﻴ ِﻬﻢ ﱠﻣﺴ‬

‫ْﺠﺪًﺍ‬ َ َ‫ﻗ‬
18:21 The context of this verse becomes clear in the light of what has
been said above. The early colonizers were given the status of national
heroes. Numerous churches were built in dedication to them; their
kings and missionaries.

‫َﺳﻴَﻘُﻮﻟُﻮﻥَ ﺛَ َﻼﺛَﺔٌ ﺭﱠﺍﺑِ ُﻌﻬُ ْﻢ َﻛ ْﻠﺒُﻬُ ْﻢ َﻭﻳَﻘُﻮﻟُﻮﻥَ ﺧَ ْﻤ َﺴﺔٌ َﺳﺎ ِﺩ ُﺳﻬُ ْﻢ َﻛ ْﻠﺒُﻬُ ْﻢ َﺭﺟْ ًﻤﺎ‬
‫ﺐ ۖ◌ َﻭﻳَﻘُﻮﻟُﻮﻥَ َﺳ ْﺒ َﻌﺔٌ َﻭﺛَﺎ ِﻣﻨُﻬُ ْﻢ َﻛ ْﻠﺒُﻬُ ْﻢ‬
ِ ‫ﺑِ ْﺎﻟ َﻐ ْﻴ‬
18:22 The mention of their numbers is an allusion to the number of
different churches and nations within the Christian world. The dog is
mentioned because among the Arabs, the dog is a symbol of greed.
Whatever the number of churches was, all of them greatly aspired to
wealth and worldly riches contrary to the teachings of Jesus.

‫﴾ ﺇِ ﱠﻻ ﺃَﻥ ﻳَ َﺸﺎ َء ﱠ‬٢٣﴿ ‫َﻭ َﻻ ﺗَﻘُﻮﻟَ ﱠﻦ ﻟِ َﺸ ْﻲ ٍء ﺇِﻧﱢﻲ ﻓَﺎ ِﻋ ٌﻞ َﺫﻟِﻚَ َﻏﺪًﺍ‬

ُ‫ﷲ‬
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18:23-24 To say Inshâ-Allâh, “Allâh willing”, when there is an

intention of doing some task in the future is not a habit among the
Christians and non-Muslims. In the narrative of Joseph, his brothers
said, “We will keep guard on him (12:12)” and again, “We shall
certainly persuade his father” (12:61), and then “We are sure to do it”.
In all these cases the intention was made without the addition of
Inshâ-Allâh. The verse is also to be understood in the context of the
Holy Prophet (pbuh) making plans to leave Makkah for Madînah. He
was told to add the words Inshâ-Allâh - “Allâh willing”.

َ ‫َﻭﻟَﺒِﺜُﻮﺍ ﻓِﻲ َﻛ ْﻬﻔِ ِﻬ ْﻢ ﺛَ َﻼ‬

ْ ‫ﺙ ِﻣﺎﺋَ ٍﺔ ِﺳﻨِﻴﻦَ َﻭ‬
‫ﺍﺯﺩَﺍ ُﺩﻭﺍ ﺗِ ْﺴﻌًﺎ‬
18:25 The verse further elaborates on the situation of the early
Christians. The Christians were weak in the beginning and had to hide
for three centuries. It was after this period that Christianity emerged as
a state religion.

ُ‫َﻭﺍﺻْ ﺒِﺮْ ﻧَ ْﻔ َﺴﻚَ َﻣ َﻊ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ َﺭﺑﱠﻬُﻢ ﺑِ ْﺎﻟ َﻐﺪَﺍ ِﺓ َﻭ ْﺍﻟ َﻌ ِﺸ ﱢﻲ ﻳ ُِﺮﻳ ُﺪﻭﻥَ َﻭﺟْ ﻬَﻪ‬
18:28 “And keep yourself attached to those who call upon their Lord”
is in the first place, a command for the Holy Prophet (pbuh), and in
the second place, for Muslims in general. As for the Holy Prophet
(pbuh), in obedience to this command, his company was foremost of
all Abû Bakr(rz).

ْ‫ﻖ ِﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ ۖ◌ ﻓَ َﻤﻦ َﺷﺎ َء ﻓَ ْﻠﻴ ُْﺆ ِﻣﻦ َﻭ َﻣﻦ َﺷﺎ َء ﻓَ ْﻠﻴَ ْﻜﻔُﺮ‬
‫َﻭﻗُ ِﻞ ْﺍﻟ َﺤ ﱡ‬
18:29 “Let him who wishes believe, and let him who wishes
disbelieve”. Allâh has His Free Will (al-Mâlik), and He gave free will
to humans. The freedom of choice implies the possibility for making
wrong decisions. Such a choice in the matter is not given to the
angels. They do only what they are commanded to do (14:50; 66:6).
Nor does space or matter have a choice to disobey Allâh (cf 41:11).
The earth revolves involuntarily, and its movement deserves neither

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reward nor punishment. Only our actions undertaken because of free

will shall be weighed on the Day of Reckoning. He does not compel
obedience but invites us to it for our own benefit. Our power to
choose good is increased by the inspiration of Rûh al-Qudus and to do
evil is prompted by Iblîs. Rûh al-Qudus and Iblîs present to us
opposing choices. Rûmî says, “Free will is the endeavor to thank
Allâh for His beneficence; predestination is the denial of this
beneficence.”

ٍ ‫ﺐ َﻭﻳَ ْﻠﺒَﺴُﻮﻥَ ﺛِﻴَﺎﺑًﺎ ُﺧﻀْ ﺮًﺍ ﱢﻣﻦ ُﺳﻨ ُﺪ‬

‫ﺱ‬ ٍ َ‫ﺎﻭ َﺭ ِﻣﻦ َﺫﻫ‬ ِ ‫ﻳ َُﺤﻠﱠﻮْ ﻥَ ﻓِﻴﻬَﺎ ِﻣ ْﻦ ﺃَ َﺳ‬
ِ ِ‫ﻕ ﱡﻣﺘﱠ ِﻜﺌِﻴﻦَ ﻓِﻴﻬَﺎ َﻋﻠَﻰ ْﺍﻷَ َﺭﺍﺋ‬
‫ﻚ‬ ٍ ‫َﻭﺇِ ْﺳﺘَﺒ َْﺮ‬
18:31 Thayâban Khudzrah ‫“ – ﺛِﻴَﺎﺑًﺎ ُﺧﻀْ ﺮًﺍ‬Green robes”. These are a
symbol of ever-fresh life. Râzî draws our attention to the difference in
construction of the two parts of this verse. The first part is in the
passive form, “They shall be adorned”, and the second in the active,
“and wear”. The active form alludes to what the righteous will have
earned by virtue of their deeds, whereas the passive form denotes all
that will be bestowed on them by the Beneficent Allâh out of His
Grace.

ٍ ‫َﻭﺍﺿْ ِﺮﺏْ ﻟَﻬُﻢ ﱠﻣﺜَ ًﻼ ﱠﺭ ُﺟﻠَﻴ ِْﻦ َﺟ َﻌ ْﻠﻨَﺎ ِﻷَ َﺣ ِﺪ ِﻫ َﻤﺎ َﺟﻨﱠﺘَﻴ ِْﻦ ِﻣ ْﻦ ﺃَ ْﻋﻨَﺎ‬
‫ﺏ َﻭ َﺣﻔَ ْﻔﻨَﺎﻫُ َﻤﺎ‬
‫ﺑِﻨ َْﺨ ٍﻞ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﺑَ ْﻴﻨَﻬُ َﻤﺎ ﺯَ ﺭْ ﻋًﺎ‬
18:32 This and the following verses are a parable, and not a narration.
What follows needs interpretation and an understanding of the
allusion being used. The form and wording of the dialogue is not a
real conversation but is a portrait given in a metaphorical language.
One interpretation that fits nicely into this parable is as follows: The
two men symbolize Isaac, Ismâîl, and their respective communities,
the Israelites and the Muslims. Isaac and his children settled in
Palestine with abundant vine. At the time of the Holy Prophet (pbuh)
their stronghold was the city of Khaibar, north of Madînah and they

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owned cornfields between these cities. As the verse says, “One of the
two inherited two vine-gardens fenced with date palms and between
the two were cornfields”. The “one” mentioned here are Isaac and his
progeny – the Jews. Hager, together with her son Ismâîl, was left in
the desert, a completely barren place with no cornfields or vines. The
Arabs, who regard themselves as descendants of Ismâ‘îl did not dwell
in any place with abundant fruits, vines or cornfields.

ْ ‫َﺖ ﺃُ ُﻛﻠَﻬَﺎ َﻭﻟَ ْﻢ ﺗ‬

‫َﻈﻠِﻢ ﱢﻣ ْﻨﻪُ َﺷ ْﻴﺌًﺎ ۚ◌ َﻭﻓَﺠﱠﺮْ ﻧَﺎ ِﺧ َﻼﻟَﻬُ َﻤﺎ ﻧَﻬَﺮًﺍ‬ ْ ‫ِﻛ ْﻠﺘَﺎ ْﺍﻟ َﺠﻨﱠﺘَﻴ ِْﻦ ﺁﺗ‬
18:33 “We placed cornfields between the two” is a description that
also fits nicely with the oasis of Khaibar (north of Madînah) together
with Palestine, with its river Jordan sustaining cornfields on both
sides. In Palestine there were riches, and Khaibar was the center of the
political and military power of the Jews in the time of the Holy
Prophet (pbuh).

‫ﺎﻭ ُﺭﻩُ ﺃَﻧَﺎ ﺃَ ْﻛﺜَ ُﺮ ِﻣﻨﻚَ َﻣ ًﺎﻻ َﻭﺃَﻋ ﱡَﺰ ﻧَﻔَﺮًﺍ‬

ِ ‫ﺼﺎ ِﺣﺒِ ِﻪ َﻭﻫُ َﻮ ﻳ َُﺤ‬ َ َ‫َﻭ َﻛﺎﻥَ ﻟَﻪُ ﺛَ َﻤ ٌﺮ ﻓَﻘ‬
َ ِ‫ﺎﻝ ﻟ‬
18:34 “I am richer than you in wealth and mightier in respect of man-
power” refers to the pride felt by the children of Israel with respect to
their wealth, influence and power, and their arrogance towards the
children of Ismâ‘îl – the Arabs. Verse 35 continues to describe the
conditions of the Jews in their later days.

‫ﺩﺕ ﺇِﻟَ ٰﻰ َﺭﺑﱢﻲ َﻷَ ِﺟﺪ ﱠَﻥ ﺧَ ْﻴﺮًﺍ ﱢﻣ ْﻨﻬَﺎ ُﻣﻨﻘَﻠَﺒًﺎ‬

‫َﻭ َﻣﺎ ﺃَﻅُ ﱡﻦ ﺍﻟﺴﱠﺎ َﻋﺔَ ﻗَﺎﺋِ َﻤﺔً َﻭﻟَﺌِﻦ ﺭﱡ ِﺩ ﱡ‬
18:36 “I will find there an ever better resort than this” refers to the
claims of Israelites “nahnu Abnâ Allâh” – We are the sons of God and
His chosen people (cf. 5:18; 2:88).

ْ ‫ﺏ ﺛُ ﱠﻢ ِﻣﻦ ﻧﱡ‬
‫ﻄﻔَ ٍﺔ ﺛُ ﱠﻢ‬ ٍ ‫ﺎﻭ ُﺭﻩُ ﺃَ َﻛﻔَﺮْ ﺕَ ﺑِﺎﻟﱠ ِﺬﻱ ﺧَ ﻠَﻘَﻚَ ِﻣﻦ ﺗُ َﺮﺍ‬
ِ ‫ﺎﺣﺒُﻪُ َﻭﻫُ َﻮ ﻳ َُﺤ‬
ِ ‫ﺻ‬َ ُ‫ﺎﻝ ﻟَﻪ‬
َ َ‫ﻗ‬
‫َﺳﻮﱠﺍﻙَ َﺭﺟ ًُﻼ‬

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18:37 In the parable of The Companion, the Arab-Muslims are

referred to in particular; those who claim to be the children of Ismâîl,
and Muslims in general. The dialogue is a reminder and an invitation
to the Jews by the Holy Prophet (pbuh) and to the Muslims referring
to their common origins, while being a refutation of their claim to
being the chosen people.

ُ ‫ﷲُ َﺭﺑﱢﻲ َﻭ َﻻ ﺃُ ْﺷ ِﺮ‬

‫ﻙ ﺑِ َﺮﺑﱢﻲ ﺃَ َﺣﺪًﺍ‬ ‫ﻟﱠ ٰـ ِﻜﻨﱠﺎ ﻫُ َﻮ ﱠ‬
18:38 “He, Allâh alone is my Lord, and I will associate none with my
Lord” is the main message of the Holy Qur’ân and the confession of
faith of all Muslims. This confession indirectly addresses the non-
believers in this context.

‫ﻓَ َﻌ َﺴ ٰﻰ َﺭﺑﱢﻲ ﺃَﻥ ﻳ ُْﺆﺗِﻴَ ِﻦ ﺧَ ْﻴﺮًﺍ ﱢﻣﻦ َﺟﻨﱠﺘِﻚَ َﻭﻳُﺮْ ِﺳ َﻞ َﻋﻠَ ْﻴﻬَﺎ ُﺣ ْﺴﺒَﺎﻧًﺎ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬
‫ﺻ ِﻌﻴﺪًﺍ ﺯَ ﻟَﻘًﺎ‬
َ ‫ﻓَﺘُﺼْ ﺒِ َﺢ‬
18:40 In the statement “there is every hope that my Lord will give me
a garden better than yours”, is the great promise that Muslims will
inherit vast lands and expanded power, better than the land of
Palestine, and manpower much superior to tthat of the Jews. The lands
and the power of the Muslims eventually expanded from Arabia to
Spain to the west and up to the borders of China on the east. The
stronghold of the Jews in Khaibar was lost early at the time of the
Holy Prophet (pbuh) and was turned into a barren land. Even today
Khaibar is a wasted and barren land, as was prophesied.

‫َﺎﻭﻳَﺔٌ َﻋﻠَ ٰﻰ‬

ِ ‫ﻖ ﻓِﻴﻬَﺎ َﻭ ِﻫ َﻲ ﺧ‬ َ َ‫َﻭﺃُ ِﺣﻴﻂَ ﺑِﺜَ َﻤ ِﺮ ِﻩ ﻓَﺄَﺻْ ﺒَ َﺢ ﻳُﻘَﻠﱢﺐُ َﻛﻔﱠ ْﻴ ِﻪ َﻋﻠَ ٰﻰ َﻣﺎ ﺃَﻧﻔ‬
‫ُﻭﺷﻬَﺎ َﻭﻳَﻘُﻮ ُﻝ ﻳَﺎ ﻟَ ْﻴﺘَﻨِﻲ ﻟَ ْﻢ ﺃُ ْﺷ ِﺮ ْﻙ ﺑِ َﺮﺑﱢﻲ ﺃَ َﺣﺪًﺍ‬
ِ ‫ُﻋﺮ‬
18:42 “His fruit was utterly destroyed and while it [the vine garden]
lay toppled over on its trellises” is an allusion to the Israelites, who
shall lose their “two gardens” and become scattered across all nations
for a period.

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‫ﻭﻥ ﱠ‬
ِ ‫ﷲِ َﻭ َﻣﺎ َﻛﺎﻥَ ُﻣﻨﺘ‬
‫َﺼﺮًﺍ‬ ُ ‫َﻭﻟَ ْﻢ ﺗَ ُﻜﻦ ﻟﱠﻪُ ﻓِﺌَﺔٌ ﻳَﻨ‬
ِ ‫ﺼﺮُﻭﻧَﻪُ ِﻣﻦ ُﺩ‬
18:43 “There was no party left to defend him against Allâh, nor could
he defend himself” is the reference to the political and military
weakness of Israelites. They shall always need the protection of
others, as they will not be able to protect themselves without outside
help.

ْ َ‫َﻭﺍﺿْ ِﺮﺏْ ﻟَﻬُﻢ ﱠﻣﺜَ َﻞ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻛ َﻤﺎ ٍء ﺃَﻧﺰَ ْﻟﻨَﺎﻩُ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﻓ‬
ُ َ‫ﺎﺧﺘَﻠَﻂَ ﺑِ ِﻪ ﻧَﺒ‬
‫ﺎﺕ‬
‫ﺽ ﻓَﺄَﺻْ ﺒَ َﺢ ﻫ َِﺸﻴ ًﻤﺎ ﺗ َْﺬﺭُﻭﻩُ ﺍﻟﺮﱢ ﻳَﺎ ُﺡ‬ ِ ْ‫ْﺍﻷَﺭ‬
18:45 The condition of the worldly life is elaborated on by another
parable. In the words ‫ ﱠﻣﺜَ َﻞ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬: “The similitude of the life of this
world”, the rise and fall of powerful and wealthy nations who clamor
after worldly gains are addressed.

‫ﺎﺭﺯَ ﺓً َﻭ َﺣﺸَﺮْ ﻧَﺎﻫُ ْﻢ ﻓَﻠَ ْﻢ ﻧُﻐَﺎ ِﺩﺭْ ِﻣ ْﻨﻬُ ْﻢ ﺃَ َﺣﺪًﺍ‬ َ َ‫َﻭﻳَﻮْ َﻡ ﻧُ َﺴﻴﱢ ُﺮ ْﺍﻟ ِﺠﺒ‬
َ ْ‫ﺎﻝ َﻭﺗَ َﺮﻯ ْﺍﻷَﺭ‬
ِ َ‫ﺽ ﺑ‬
18:47 Al-Jibâl ‫ – ْﺍﻟ ِﺠﺒَﺎ َﻝ‬usually translated as “the mountains”. The
word is sometimes used to describe powerful nations (Lisân, Tâj). ‫ﻧُ َﺴﻴﱢ ُﺮ‬
ْ “set the mountains in motion and make them vanish”, also
‫ﺍﻟ ِﺠﺒَﺎ َﻝ‬,
alludes to the formidable armies of powerful nations marching against
one another.

َ ‫ﻴﺲ َﻛﺎﻥَ ِﻣﻦَ ْﺍﻟ ِﺠﻦﱢ ﻓَﻔَ َﺴ‬

‫ﻖ ﻋ َْﻦ ﺃَ ْﻣ ِﺮ َﺭﺑﱢ ِﻪ‬ َ ِ‫ﻓَ َﺴ َﺠ ُﺪﻭﺍ ﺇِ ﱠﻻ ﺇِ ْﺑﻠ‬
18:50 For the discussion on al-Jinn see verses 6:128; 15:27 and 7:38;
refer to 27:17; 34:41; 41:25; 46:18; 46:29; 51:56; 55:33; 72:5; 114:6.

ِ ‫ﺎﻝ ُﻣﻮ َﺳ ٰﻰ ﻟِﻔَﺘَﺎﻩُ َﻻ ﺃَﺑ َْﺮ ُﺡ َﺣﺘﱠ ٰﻰ ﺃَ ْﺑﻠُ َﻎ َﻣﺠْ َﻤ َﻊ ْﺍﻟﺒَﺤْ َﺮﻳ ِْﻦ ﺃَﻭْ ﺃَ ْﻣ‬
‫ﻀ َﻲ ُﺣﻘُﺒًﺎ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
18:60 From here begins the spiritual journey of Moses, where one
finds major incidents of the life of Moses described metaphorically
(Bukhârî; Ta‘tir). This narration is Moses vision and has parallels with

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the Ascension (Isrâ ‫ )ﺇﺳﺮﺉ‬of the Holy Prophet (pbuh) referred to in the
preceding chapter (cf.: 17:1).
“I will not stop till I reach the confluence of the two rivers” ( ‫َﻣﺠْ َﻤ َﻊ‬
‫ ) ْﺍﻟﺒَﺤْ َﺮ ْﻳ ِﻦ‬refers to the branching of the Nile. It also symbolizes the union
of the rivers of human and Divine knowledge, as the narration that
follows indicates.

‫ﻓَﻠَ ﱠﻤﺎ ﺑَﻠَﻐَﺎ َﻣﺠْ َﻤ َﻊ ﺑَ ْﻴﻨِ ِﻬ َﻤﺎ ﻧ َِﺴﻴَﺎ ﺣُﻮﺗَﻬُ َﻤﺎ ﻓَﺎﺗﱠﺨَ َﺬ َﺳﺒِﻴﻠَﻪُ ﻓِﻲ ْﺍﻟﺒَﺤْ ِﺮ َﺳ َﺮﺑًﺎ‬
18:61 The loss of the symbolic fish was to serve as a sign that the
union of the rivers of human and Divine Knowledge has been attained
(Bukhârî 3:44). Asking for a meal denotes weariness (Bukhârî; see
also Ta‘tîr). This grand servant of Allâh who is the central figure of
the whole narration, stands for the Holy Prophet (pbuh) in possession
of the most perfect form of prophetic knowledge (see Ta‘tîr).
According to some interpreters, “the sincere young comrade” was
Joshua, who appears so prominently in the History of Israel, and the
junction of the two rivers is the branching of the Nile near Khartûm.
In one tradition, this grand servant of Allâh is spoken of as Khidzir -
the green one (Bukhârî; Ta‘tîr). This is an epithet rather than a name,
implying that his wisdom was ever fresh and imperishable (cf. 18:31).

َ‫َﻭﺃَ ﱠﻣﺎ ْﺍﻟ ِﺠﺪَﺍ ُﺭ ﻓَ َﻜﺎﻥَ ﻟِ ُﻐ َﻼ َﻣﻴ ِْﻦ ﻳَﺘِﻴ َﻤﻴ ِْﻦ ﻓِﻲ ْﺍﻟ َﻤ ِﺪﻳﻨَ ِﺔ َﻭ َﻛﺎﻥَ ﺗَﺤْ ﺘَﻪُ َﻛﻨ ٌﺰ ﻟﱠﻬُ َﻤﺎ َﻭ َﻛﺎﻥ‬
‫ﺻﺎﻟِﺤًﺎ ﻓَﺄ َ َﺭﺍ َﺩ َﺭﺑﱡﻚَ ﺃَﻥ ﻳَ ْﺒﻠُﻐَﺎ ﺃَ ُﺷ ﱠﺪﻫُ َﻤﺎ َﻭﻳَ ْﺴﺘ َْﺨ ِﺮ َﺟﺎ ﻛَﻨﺰَ ﻫُ َﻤﺎ َﺭﺣْ َﻤﺔً ﱢﻣﻦ‬ َ ‫ﺃَﺑُﻮﻫُ َﻤﺎ‬
َ ‫ﱠﺭﺑﱢﻚَ ۚ◌ َﻭ َﻣﺎ ﻓَ َﻌ ْﻠﺘُﻪُ ﻋ َْﻦ ﺃَ ْﻣ ِﺮﻱ ۚ◌ َ ٰﺫﻟِﻚَ ﺗَﺄْ ِﻭﻳ ُﻞ َﻣﺎ ﻟَ ْﻢ ﺗَ ْﺴ ِﻄﻊ ﱠﻋﻠَ ْﻴ ِﻪ‬
‫ﺻ ْﺒﺮًﺍ‬

18:82 The incidents described are Prophetic allegories of Moses own

lifes work. In the narration, Moses voices concerns towards “his
teacher” three times:
1) Moses feared that the poor people and their families might drown
because of the damage done to the boat.
2) The killing of a young man was not justified.

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3) Working without recompense is a senseless act.

In all these three situations, we find similarities in the life incidents of
Moses.
A) The boat symbolizes the source of livelihood for the poor Israelites
at the time of Moses, and the brutal king was the Pharaoh who seized
all resources and earnings from the people of Moses so as to keep
them slaves and dependent (cf. 2:49). Moses feared that the poor
family (the Israelites) might be drowned, but it was the brutal king
(Pharaoh) who was drowned (cf. 2:50: 44:23).
B) “The killing of a young man” refers to the Copt killed by Moses
(cf. 20:40; 28:15).
C) Moses worked for many years in Midian without recompense (cf.
28:27-28). The repair of the wall finds its parallel in 10:26. Moses was
given wisdom and knowledge (cf. 28:14). He exhorted the Israelites
for patience just as in the narration, Moses is expected to show
patience (cf. 7:178).
The interpretation of these three incidents of the vision shows a
manifestation of Divine Wisdom, implying that whatever the great
man had done was an impulse brought on by a higher Truth. The
mystic insight that was revealed to the “wise man” is the Reality
beyond the physical world. This Reality is always working in nature
and is always directing humanity to goals of great Good, though that
Good may be reached with apparent loss.
In the first occasion, when the boat was damaged, there was no real
loss and the apparent loss turned out to have brought much benefit to
the needy. In the second instance, there is a real loss of the life of a
potentially wicked person, but it is for the good of his pious parents
and also for humanity at large and perhaps even for the person himself
to have died at an age before he could cause more harm. The third
episode illustrates that for the good of others, deeds must be done that
bring no immediate reward (cf. 10:26).

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The Qur’ânic verses do not support the idea claimed by some, who
say that the fish mentioned in this narration was dead and fried, and
then came to life and slipped away. No word in these verses gives
support to this view nor does it make any sense.

‫َﻭﻳَ ْﺴﺄَﻟُﻮﻧَﻚَ ﻋَﻦ ِﺫﻱ ْﺍﻟﻘَﺮْ ﻧَ ْﻴ ِﻦ‬

18:83 “They ask you about Dhul Qarnain” - This was the question
some Jews asked the Holy Prophet (pbuh) with reference to the vision
of Daniel mentioned in their Scriptures (cf. Daniel 8.1-20). As the
Holy Qur’ân always does, it offers a corrected account of an important
historical event and concludes with great prophecies related to said
account. Qurnain ‫ ْﺍﻟﻘَﺮْ ﻧَﻴ ِْﻦ‬is the dual form of qaran َ‫ ﻗَﺮَﻥ‬. Qaran is a
generation, a century, an edge, border, or a brave man (Tâj, Lisân,
Qâmûs). According to Qâmûs, it also means 100 years. ‘Alî(rz) was
given the title of Dhul Qarnain by the Holy Prophet (pbuh) (“Inna
laka baita fi Jannat wa innaka la Dhul Qarnaiha). This prophecy is
about ‘Alî(rz), and found its fulfilment when ‘Alî became the effective
ruler of the lands of Tigris and Furat. Dhul Qarnain also means the
“two-horned one”, “one belonging to two generations”, or “ruler of
two kingdoms with two borders”. In the past, it was common that the
kings and the knights used to wear crowns with two horns as a symbol
of their power and bravery. The Old Testament (Daniel 8.20) gives the
interpretation of Daniels vision. “The ram that you saw possessing the
two horns, stands for Midya and Persia, and the hairy he-goat stands
for the king of Greece”. In that light, the opinion of some that the
Dhul Qarnain of the Holy Qur’ân is Alexander the Great of Greece is
wrong. Most importantly, it is impossible that the figure is Alexander
of Greece since it is not consistent with the Holiness of the Qur’ân to
praise a polytheist.
The question arises then as to who this king was for whom the Holy
Qur’ân finds words of praise. Who was this king and Prophet (cf.
18:87-88; 18:95) who ruled over a vast empire and was concerned

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with the welfare of his people? To get back to the biblical vision, he
was Jehovahs “friend”, His “anointed" and His “shepherd", and he
“performed all His pleasures” (Daniel 8.3-20). When one reads the
Qur’ânic narration that follows carefully, all descriptions apply to
Cyrus, known as Kaiqabad Khourus - the king of Midya and Persia
who lived about 535 BC (Târîkh Ibn Khaldûn). He is erroneously
called Darius in the Bible (Isaiah 44.28; 45.1-3; Ezra1.1-2; Chron.
36.22-23).
This narration teaches us in the first place that worldly renunciation is
not a prerequisite to true spirituality. Worldly status and royal power
need not conflict with piety or prophethood. We find two other such
examples in the Holy Qur’ân, that of David and then of his son
Solomon, who were both powerful kings. Dhul Qarnain, or Cyrus,
was the founder of the great Midyo-Persian Empire, which is
symbolized by the two horns. He was a great and just ruler of vast
territories (cf: 18:84). He is famous for the “Cyrus cylinder”, which
some scholars call the first human rights charter in history. The verses
18:85-98 describe the extent of his territories and the people he ruled.
His empire extended to the black sea and Asia Minor in the west
(18:85-88), in the east to the barren lands of Baluchistan and
Afghanistan (18:90) and in the north to the territory between Caspian
Sea and Caucasus mountains. The narration of Gog and Magog and
Dhul Qarnain are inseparably linked with each other. Verses 18:99-
100 contain the prophecies about the return of nations described here
as Gog and Magog, who will try to seize control over these lands.

َ ‫ﺲ َﻭ َﺟ َﺪﻫَﺎ ﺗَ ْﻐﺮُﺏُ ﻓِﻲ َﻋﻴ ٍْﻦ َﺣ ِﻤﺌَ ٍﺔ‬ َ ‫َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ ﺑَﻠَ َﻎ َﻣ ْﻐ ِﺮ‬
ِ ‫ﺏ ﺍﻟ ﱠﺸ ْﻤ‬
18:86 Christian theologians raise an objection to this verse saying that
the statement is wrong. How can it be possible that a sun, which is
supposed to be several times larger than the earth, can sink into a
muddy pool of murky water? The answer to this objection is very
simple: If that were the case, the Holy Qur’ân would have used the

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words: wa kâna hunâk taghrub al-Shams ‫– ﻭﻛﺎﻥ ﻫﻨﺎﻙ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ‬

indicating that was the place where the sun actually sank and
disappeared. Now compare these verses with, “Here I am saving my
people from the land of the sunrise and the setting of the sun”
(Zechariah 8.7). The place mentioned here was most probably the
delta of the Danube on the Black Sea

‫َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ ﺑَﻠَ َﻎ ﺑَ ْﻴﻦَ ﺍﻟ ﱠﺴ ﱠﺪﻳ ِْﻦ َﻭ َﺟ َﺪ ِﻣﻦ ُﺩﻭﻧِ ِﻬ َﻤﺎ ﻗَﻮْ ًﻣﺎ ﱠﻻ ﻳَ َﻜﺎ ُﺩﻭﻥَ ﻳَ ْﻔﻘَﻬُﻮﻥَ ﻗَﻮْ ًﻻ‬
18:93 Saddain ‫ ﱠﺳ ﱠﺪﻳْﻦ‬- two barriers. This wall is mentioned in accounts
by Muslim historians and geographers such as Marâsid al-Ittila‘, Ibn
Faqîh, and Baidzawî. The pass of Derbent, where the wall was
erected, is located between the Caspian Sea and the Caucasian
mountains. The wall was constructed at Derbband (Derbent), a town
in the Caucasus in the province of Daghistan, on the western shore of
the Caspian Sea. It cuts through a narrow strip of land from which it
climbs up the steep heights. According to the descriptions, it was 29
feet high, 10 feet wide and stretched over a length of 50 miles, with
iron gates and numerous watchtowers allowing for an effective
defense of the Persian frontiers from Gog and Magog, the barbarian
tribes invading the northern parts of Cyrus territory.

َ ‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ َﺫﺍ ْﺍﻟﻘَﺮْ ﻧَﻴ ِْﻦ ﺇِ ﱠﻥ ﻳَﺄْﺟُﻮ َﺝ َﻭ َﻣﺄْﺟ‬

ِ ْ‫ُﻮﺝ ُﻣ ْﻔ ِﺴ ُﺪﻭﻥَ ﻓِﻲ ْﺍﻷَﺭ‬
‫ﺽ‬
18:94 Yâjûj wa Mâjûj ‫ ﻳَﺄْﺟُﻮ َﺝ َﻭ َﻣﺄْﺟُﻮ َﺝ‬- Gog and Magog. This is the
form in which these names have achieved currency in all European
languages (see also Genesis 10.2; 1 Chronicles 1.5; Ezekiel 38.2;
39:5-6). In Ezekiel we read, “Here I am against you, O Gog, chieftain
of Meschech and Tubal” (Eze. 38.3; see also Eze 38.2). If we go
further to the north of the Caucasus, we find two rivers bearing the
names of Tobal and Moskoa, on the latter of which is situated the
ancient city of Moscow and on the former, the city of Tobolsk. These
two rivers were named after two tribes of Ezek. Josephus, the famous
Jewish historian, identifies Gog and Magog with the Scythians.

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 18. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬

Throughout classical literature, Scythia generally referred to all

regions to the north and northeast of the Black Sea. In Târîkh Ibn
Khaldûn, Shahnama, and Ghais al-Lughât, Yâjûj and Mâjûj are the
people inhabiting lands north of Bactria. From the books of Islamic
history, it can be concluded that Gog and Magog were the Gothic
tribes who later settled on the southern coasts of the Baltic Sea, they
were the ancestors of the present Teutonic and Slavic races, who then
migrated into European territories (cf. Târîkh Ibn Khaldûn, Tafsîr
Mu‘âlam by Suddî; Qitâdah; Baidzawî).
Based on what has been said, Gog and Magog can refer to the
numerous nations located north of Persia, particularly in Russia and
Europe - the Christian nations of today. According to the Christian
interpreters of the Bible, Gog and Magog were the evil nations who
will serve as the forces of Satan at Armageddon. They are also the last
two survivors of a mythical race inhabiting Britain (Encyclopedia
Britannica). A curious side-note in this context is the gigantic statues
of Gog and Magog at the gates of Guild Hall in London, England,
which are sometimes referred to as the guardians of the city. It is
known that effigies similar to these existed in London as early as the
time of Henry V.

‫ﺎﻝ ﻫَ ٰـ َﺬﺍ َﺭﺣْ َﻤﺔٌ ﱢﻣﻦ ﱠﺭﺑﱢﻲ ۖ◌ ﻓَﺈ ِ َﺫﺍ َﺟﺎ َء َﻭ ْﻋ ُﺪ َﺭﺑﱢﻲ َﺟ َﻌﻠَﻪُ َﺩ ﱠﻛﺎ َء‬
َ َ‫ﻗ‬
18:98 “But when the promise of my Lord shall come to pass, He will
raze it (the wall erected for the protection of Midya and Persia and the
Southern territories)”. This is also an allusion to the future when such
a wall will be of no avail against the weaponry to be developed in
later ages.

ِ ‫ْﺾ ۖ◌ َﻭﻧُﻔِﺦَ ﻓِﻲ ﺍﻟﺼﱡ‬

‫ﻮﺭ ﻓَ َﺠ َﻤ ْﻌﻨَﺎﻫُ ْﻢ‬ َ ‫َﻭﺗ ََﺮ ْﻛﻨَﺎ ﺑَﻌ‬
ٍ ‫ْﻀﻬُ ْﻢ ﻳَﻮْ َﻣﺌِ ٍﺬ ﻳَ ُﻤﻮ ُﺝ ﻓِﻲ ﺑَﻌ‬
‫َﺟ ْﻤﻌًﺎ‬

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18:99 “And We shall leave them (- Gog and Magog) alone at that
time, surging as waves in furious attacks” is a hint that these nations
who played havoc at the time of Dhul Qarnain, will do the same again
in later times. They will try repeatedly to occupy territories and steal
the resources of others. The colonization by these now Christianized
nations started about a thousand years after the advent of the Holy
Prophet (pbuh). These nations found new ways to reach and occupy
territories south of their lands and developed new weapons to
overcome protective walls and fortresses. The Bible refers to the
forces of Gog and Magog as the evil forces of Satan.
Jama‘nâ-hum Jam‘â ‫“ – ﻓَ َﺠ َﻤ ْﻌﻨَﺎﻫُ ْﻢ َﺟ ْﻤﻌًﺎ‬We will gather them in big
gatherings and bring them face to face”, suggests that they will see
each other as fighting in large numbers and in massive battles. Based
upon what has been said compare this verse and the foregoing verses
with the vision of Daniel (8.3-20) and the prophecy in Ezekiel (38.1-
9) about the one with two horns and Gog and Magog. Other Biblical
passages (Daniel 1.20; Ezekiel 1-9) also have prophetic meanings,
rather than having a mere mystical purpose as assumed by many Bible
scholars.

19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

Mary (Maryam)
(Revealed before Hijrah)
The spiritual evolution of a human being as an individual soul and the
spiritual heights it can reach (The Isrâ’ of the Holy Prophet) was dealt
with in chapter 17 and in chapter 18. This discussion continued by
means of another spiritual journey namely that of Moses in the land of
the confluence of two rivers. We now pass to the narration of the lives

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 19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

of other Messengers of Allâh who also treaded on the same path. Here
we also read about their personal relations and their dealings within
close environments: Yahya (John) with his father Zachariah, Jesus
with his mother Mary, Abraham with his uncle Azar, Moses with his
brother Aaron, Ismâ‘îl with his family, and Idris (Enoch) in his
personal high station to which he was called. While the last chapter
dealt with the rise and spread of Christianity, this chapter deals with
the falsity of their religious dogmas.

19:1 Kâf Hâ Yâ ‘Ain Sâd ‫ ﻛﻬﻴﻌﺺ‬are abbreviations (cf. 2:1). The

Holy Prophet (pbuh), as reported by Ummi Hânî, have said that in the
abbreviated letters, Kâf stands for Kâfi (All-Sufficient), Hâ for Hâdî
(True Guide), ‘Ain for ‘Alîm, (All-Knowing), and Sâd for Sâdiq
(Truthful). According to Ibn ‘Abbâs , Yâ stands for Yâmîn (One
possessing blessings). According to Ibn ‘Abbâs the letter Kâf ‫ک‬
stands for Kabîr ‫( ﮐﺒﻴﺮ‬the Great), Hâ ‫ ﻫ‬for Hâdi ‫( ﻫﺎﺩی‬the Guide), Ya ‫ی‬
for Yâmîn ‫( ﻳﻤﻴﻦ‬Who gives peace, protection, and blessing). ‘Ain ‫ ﻉ‬for
‘Azîz ‫( ﻋﺰﻳﺰ‬the Mighty) and Sâd ‫ ﺹ‬for Sâdiq ‫( ﺻﺎﺩﻕ‬the Truthful). All
of the above are the attributive names of Allâh. These abbreviations
therefore express several core Divine Attributes and repudiate the
basic Christian dogma of atonement.

ِ ‫ﻮﺏ ۖ◌ َﻭﺍﺟْ َﻌ ْﻠﻪُ َﺭﺏﱢ َﺭ‬

‫ﺿﻴًّﺎ‬ َ ُ‫ﺁﻝ ﻳَ ْﻌﻘ‬ ُ ‫ﻳَ ِﺮﺛُﻨِﻲ َﻭﻳَ ِﺮ‬
ِ ‫ﺙ ِﻣ ْﻦ‬
19:6 Yarithu ‫ﺙ‬ ُ ‫ ﻳَ ِﺮ‬comes from waritha ‫ – َﻭ ِﺭﺙ‬to inherit, or a sustainer
of one after another (Tâj, Lisân, Lane). The inheritance mentioned
here refers to the blessings of prophethood found in the lineage of the
House of Jacob, grandson of Abraham. Zachariah also anticipated that
his kinsfolk would lack the moral strength to fulfil their duties.

‫ﻳَﺎ ﺯَ َﻛ ِﺮﻳﱠﺎ ﺇِﻧﱠﺎ ﻧُﺒَ ﱢﺸﺮُﻙَ ﺑِ ُﻐ َﻼ ٍﻡ ﺍ ْﺳ ُﻤﻪُ ﻳَﺤْ ﻴَ ٰﻰ ﻟَ ْﻢ ﻧَﺠْ َﻌﻞ ﻟﱠﻪُ ِﻣﻦ ﻗَ ْﺒ ُﻞ َﺳ ِﻤﻴًّﺎ‬

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 19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

19:7 Yahya ‫ ﻳَﺤْ ﻴَ ٰﻰ‬means, “he shall live long”. The name was given by
Allâh, therefore this meaning is of significance. “To live long,”
means that he will be remembered for a long time. It also signifies that
Zachariah would be remembered long because of his son. Among
Christians, the names John and its derivatives like Johannes, Jan,
Sean, Juan, Johan, and Zachariah are still common today. The names
Yahya and Zachariah are also common among the Muslims.

‫ﺎﻝ َﺳ ِﻮﻳًّﺎ‬
ٍ َ‫ﺙ ﻟَﻴ‬ َ ‫ﺎﻝ ﺁﻳَﺘُﻚَ ﺃَ ﱠﻻ ﺗُ َﻜﻠﱢ َﻢ ﺍﻟﻨﱠ‬
َ ‫ﺎﺱ ﺛَ َﻼ‬ َ َ‫ﺎﻝ َﺭﺏﱢ ﺍﺟْ َﻌﻞ ﻟﱢﻲ ﺁﻳَﺔً ۚ◌ ﻗ‬
َ َ‫ﻗ‬
19:10 The purpose behind the commandment to abstain from talking
is to devote time to the remembrance (dhikr) of Allâh. This was a
spiritual measure calculated to recuperate Zachariahs exhausted
physical powers. He was not struck dumb as suggested in the New
Testament (Luke 1-24). Here the word “night” ‫ ﻟَﻴَﺎ ٍﻝ‬also includes the
days in between, as in 3:40 the words are “three days”.

َ ‫َﺎﺏ ﺑِﻘُ ﱠﻮ ٍﺓ ۖ◌ َﻭﺁﺗَ ْﻴﻨَﺎﻩُ ْﺍﻟ ُﺤ ْﻜ َﻢ‬

‫ﺻﺒِﻴًّﺎ‬ َ ‫ﻳَﺎ ﻳَﺤْ ﻴَ ٰﻰ ُﺧ ِﺬ ْﺍﻟ ِﻜﺘ‬
19:12 Sabiyyâ ‫ﺻﺒِﻴًّﺎ‬
َ is derived from sabâ ‫ﺻﺒﺎ‬ َ which is to feel a
youthful propensity. Sabiyyâ ‫ﺻﺒِﻴًّﺎ‬
َ is a male youth (Tâj, Lisân, Lane).
Unfortunately there are some who translate this word as infant
especially while translating the verse 19:29 related to Jesus. No
classical Arabic dictionary gives the word sabiyyâ this meaning. Here
in this verse, it is clearly implied that John had in the meantime
reached an age, which enabled him to receive and understand Allâh’s
commandment. Unlike the Bible, the Holy Qur’ân omits all those
details that are unnecessary or are of little moral or spiritual value.

ُ ‫ﻮﺕ َﻭﻳَﻮْ َﻡ ﻳُ ْﺒ َﻌ‬

‫ﺚ َﺣﻴًّﺎ‬ ُ ‫َﻭ َﺳ َﻼ ٌﻡ َﻋﻠَ ْﻴ ِﻪ ﻳَﻮْ َﻡ ُﻭﻟِ َﺪ َﻭﻳَﻮْ َﻡ ﻳَ ُﻤ‬
19:15 Yauma Yamûtu ‫ﻮﺕ‬ ُ ‫“ – ﻳَﻮْ َﻡ ﻳَ ُﻤ‬The day I die”. Yahyâ is counted
among the dead, and no one believes that he is still alive or that he has
been raised to heaven with his living body. Similar are the words

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 19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

uttered by Jesus in verse 19:33– Yaum amûtu ‫ﻮﺕ‬ ُ ‫ﻳَﻮْ َﻡ ﺃ ُﻣ‬. He refers to
“the day I die”, and not “the day I will be raised to heaven bodily”. It
should be noted that in both these cases the word Yaum ‫ ﻳَﻮْ َﻡ‬is used and
not al-Yaum ‫ – ﺍﻟﻴﻮﻡ‬referring to a particular, but otherwise unknown
day.

‫ﺕ ِﻣ ْﻦ ﺃَ ْﻫﻠِﻬَﺎ َﻣ َﻜﺎﻧًﺎ ﺷَﺮْ ﻗِﻴًّﺎ‬ ِ ‫َﻭ ْﺍﺫ ُﻛﺮْ ﻓِﻲ ْﺍﻟ ِﻜﺘَﺎ‬
ْ ‫ﺏ َﻣﺮْ ﻳَ َﻢ ﺇِ ِﺫ ﺍﻧﺘَﺒَ َﺬ‬
19:16 Makânan Sharqiyya ‫ َﻣ َﻜﺎﻧًﺎ ﺷَﺮْ ﻗِﻴًّﺎ‬- “Eastern place”. Imâm Râghib
and many others are of the opinion that the word sharqiyya ‫ ﺷَﺮْ ﻗِﻴًّﺎ‬is in
the sense of wâs‘iat fasîhah ‫ ﻭﺍﺳﻌﺔ ﻓﺴﻴﺤﺔ‬- a broad and spacious place,
sunny and with fresh air; the opposite to cloistered dwelling in which
Mary was living. The words ‫“ ِﻣ ْﻦ ﺃَ ْﻫﻠِﻬَﺎ‬with her family” indicate she
was not living alone when she became pregnant.

َ ‫ﺕ ِﻣﻦ ُﺩﻭﻧِ ِﻬ ْﻢ ِﺣ َﺠﺎﺑًﺎ ﻓَﺄَﺭْ َﺳ ْﻠﻨَﺎ ﺇِﻟَ ْﻴﻬَﺎ ﺭ‬

‫ُﻭﺣﻨَﺎ ﻓَﺘَ َﻤﺜﱠ َﻞ ﻟَﻬَﺎ ﺑَ َﺸﺮًﺍ َﺳ ِﻮﻳًّﺎ‬ ْ ‫ﻓَﺎﺗﱠﺨَ َﺬ‬
19:17 Rûh ‫ ﺭُﻭﺡ‬- the Divine Revelation (cf.17:85; 16:2; 32:9; 38:72;
42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171). Here the
word rûh (without the suffix al ‫ )ﺍﻝ‬stands for the capacity of a human
being to receive Divine Revelation. Also in 2:87, the word means the
Divine Revelation and is not a reference to the Holy Ghost or the Holy
Spirit (cf. 42:52; 2:87). The Holy Ghost or the Holy Spirit are
Christianized meanings and not the Qur’ânic meaning of this word.
No spirit of any sort had entered Marys womb, rather an angel had
appeared to her in a vision. The angel who brought the good news of
the birth of a son (Jesus) is here called Basharan Sawiyyâ ‫ ﺑَ َﺸﺮًﺍ َﺳ ِﻮﻳًّﺎ‬- a
perfect and well-proportioned man, to indicate that the son (Jesus) will
be possessed of the best moral excellences that a man is capable of
possessing. It was a Divine vision that was extremely clear and
overwhelming, particular for someone who had never had this kind of
spiritual experience before. As a virtuous young woman living
screened from the rest of the world in a Jewish Temple (cf. 19:20),
Mary was understandably frightened and perplexed at first, and it was

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 19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

quite natural that she sought “Divine Protection”. Basharan ً‫ ﺑﺸَﺮﺍ‬is

derived from bashara ‫ﺑَ َﺸ َﺮ‬, meaning “a bearer of good news”. Bashara
means, “He gave or imparted important, urgent, pressing, significant
news which changed the features of the listener and perplexed him or
her” (Lisân, Râghib, Tâj, Lane).

‫ﺼﻴًّﺎ‬ ْ ‫ﻓَ َﺤ َﻤﻠَ ْﺘﻪُ ﻓَﺎﻧﺘَﺒَ َﺬ‬

ِ َ‫ﺕ ﺑِ ِﻪ َﻣ َﻜﺎﻧًﺎ ﻗ‬
19:22 Makâna Qasiyyâ ‫ﺼﻴًّﺎ‬ِ َ‫ َﻣ َﻜﺎﻧًﺎ ﻗ‬refers to a remote and distant place.
Here, it refers to the departure of Mary from the “eastern place”
(makânan sharqiyya ‫ ) َﻣ َﻜﺎﻧًﺎ ﺷﺮﻗﻴٌﺎ‬to some “distant place” where water
and date palms were abundant. The Holy Qur’ân does not mention the
name of the place, but does give a brief description. Ibn Jarîr and
many other interpreters of the Holy Qur’ân agree that this place was
somewhere in Egypt. It appears from the Gospel that after Jesus birth
at Bethlehem, Joseph had taken Jesus and his mother Mary to Egypt,
and it was after the death of Herod that the family came back to
Nazareth (Matt. 2.13-23). Unlike the version of the New Testament,
according to the Holy Qur’ân, Mary left Palestine for Egypt before the
birth of Jesus and the birth-place of Jesus is some “remote and
distant” oasis with a small stream (cf. 19:25-26). Here the Holy
Qur’ân disqualifies Bethlehem or any other Palestinian city as being
the birth-place of Jesus.

ْ ْ
ُ ‫ﺖ ﻗَﺒ َْﻞ ﻫَ ٰـ َﺬﺍ َﻭ ُﻛ‬
‫ﻨﺖ ﻧَ ْﺴﻴًﺎ‬ ‫ﺖ ﻳَﺎ ﻟَ ْﻴﺘَﻨِﻲ ِﻣ ﱡ‬ ِ ‫ﻓَﺄ َ َﺟﺎ َءﻫَﺎ ﺍﻟ َﻤﺨَ ﺎﺽُ ﺇِﻟَ ٰﻰ ِﺟﺬ‬
ْ َ‫ﻉ ﺍﻟﻨﱠ ْﺨﻠَ ِﺔ ﻗَﺎﻟ‬
‫ﻨﺴﻴًّﺎ‬
ِ ‫ﱠﻣ‬
19:23 Mary gave birth to Jesus under the same ordinary, natural
circumstances that all women experience while giving birth to a child.
“Oh! Would that I had become unconscious before this and had
become a thing gone and forgotten” were words uttered under
extreme pain of birth. The throes of childbirth compelled her to cling
to a date tree for support and to utter these words. This verse is
intended to tell us that the birth of Jesus was just like any other birth
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 19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

of a human child, not under extraordinary circumstances to justify him

as a son of God. The words, “The throes of childbirth compelled her
to cling to a date tree for support…” are also symbolic of the support
sought by Mary against the spiritual ignorance and opposition by the
Jewish leaders and the complaints she makes because of the pain she
felt from the opposition of her own people. According to some Sufi
saints, these words also stand as symbols for the spiritual reformers in
Islam (Mujaddids) who act as a kind of support for believers at the
time when the religion chosen by Allâh begins to suffer from the
attacks of its enemies.

‫ْﻚ ُﺭﻁَﺒًﺎ َﺟﻨِﻴًّﺎ‬ ْ ِ‫ْﻚ ﺑِ ِﺠ ْﺬﻉ ﺍﻟﻨﱠ ْﺨﻠَ ِﺔ ﺗُ َﺴﺎﻗ‬

ِ ‫ﻂ َﻋﻠَﻴ‬ ِ ‫َﻭﻫُ ﱢﺰﻱ ﺇِﻟَﻴ‬
ِ
19:25 The exact date and year and place of Jesus birth have never
been settled by historians. According to this verse his birth took place
at a “distant place” at a time when dates are ripening on palms trees.
This corresponds to the Jewish month of Elul, which in turn
corresponds to the months of August and September. If one can give
any credence to the birth story in Luke where he says, “And there
were shepherds in the same country (Judea) abiding in the field and
keeping watch by night over their flocks” (Luke 2:7,8), the birth of
Jesus did not take place in winter when the nightly temperature is low
in the hills of Judea and snow is not uncommon. There is no scriptural
authority for the belief that December 25th was the birthday of Jesus.
When in the 4th century A.D. the fathers of the Christian Church
decided upon a date to celebrate the birthday of their Master, they
chose the day of the celebration of the winter solstice, which was the
most important pagan festival of the time. The winter solstice was
regarded as the birthday of the sun, and in the Roman north on
December 25th, a big pagan festival was observed. The fathers of the
Church, unable to stamp out this popular festival and to win the
sympathy of the Nordic peoples, Christianized it as the Feast of the
Nativity of the Sun of Truth. The Christmas day celebrated on the 25 th

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of December is a later addition and has nothing to do with the real

birthdate of Jesus – neither according to historians, nor according to
the Bible, nor according the Qur’ânic account in verse 19:25. This
verse of the Holy Qur’ân exposes this incorrect account just as it
disqualifies Bethlehem as his birthplace.

ْ ‫ﻓَﺄَﺗ‬
ِ ‫َﺖ ﺑِ ِﻪ ﻗَﻮْ َﻣﻬَﺎ ﺗَﺤْ ِﻤﻠُﻪُ ۖ◌ ﻗَﺎﻟُﻮﺍ ﻳَﺎ َﻣﺮْ ﻳَ ُﻢ ﻟَﻘَ ْﺪ ِﺟ ْﺌ‬
‫ﺖ َﺷ ْﻴﺌًﺎ ﻓَ ِﺮﻳًّﺎ‬
19:27 As a rule the Holy Qur’ân omits details that would have no
spiritual or moral value or other particular significance. For instance
the Holy Qur’ân has does not narrate the childhood years of John (cf.
19:11-12), and similarly it has passed over the biography of Jesus
from birth to early adulthood. It is therefore unreasonable to assert
that a verse following the one in which the birth of Jesus is mentioned
must chronologically refer to a time while Jesus was still a baby in the
arms of his mother. However, the Holy Qur’ân provides a corrected
account of some historically important facts wherever it becomes
necessary.
Here, it was not Mary who was carrying Jesus in her arms, but a
riding animal that was carrying Jesus. This results in a big mistake
made by many translators. They do not follow the correct rules of
classical Arabic grammar and syntax. Tahmilu-hu ُ ‫ ﺗَﺤْ ِﻤﻠُﻪ‬is a compound
of tahmilu ‫ ﺗَﺤْ ِﻤﻞ‬and hu ُ‫ﻩ‬. Hamala ‫ َﺣ َﻤ َﻞ‬means to load, charge with,
undertake responsibility, provide with carriage and other necessities
for a journey, and charge one with duty or responsibility (cf. 9:92; Tâj,
Lisân, Lane, Tâj). Words derived from hamala ‫ َﺣ َﻤ َﻞ‬have broad
meanings throughout the Holy Qur’ân. Some examples are to be
found in verses: 2:286; 6:146; 7:189; 17:3; 20:87; 24:54; 31:14; 6914;
and 69:14. The same word tahmilu ‫ ﺗَﺤْ ِﻤﻞ‬is also found in verse 9:92.
There we read, “Idza mâ atûka le-tahmilu-hum ‫ – ﺇﺫﻣﺎﺃﺗُﻮﻙ ﻟﺘﺤﻤﻠُﻬﻢ‬that
you should mount them” and again ‫“ ﻻ ﺃ ِﺟ ُﺪ ﻣﺂﺃﺣﻤﻠُ ُﻜﻢ‬I find not whereupon
I may mount you” Here the use of the same expression does not mean
that the people requested the Holy Prophet (pbuh) to carry them in

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their laps, but simply, “When they came to you [and requested of you]
that you should mount them (provide them with riding animals)”.
With this example from the Holy Qur’ân we have no doubt left as to
the correct translation of the expression tahmilu-hu in this verse. The
compound word tahmilu-hu signifies that Jesus was “on a mount”, or
Jesus was “provided with carriage and other necessities of journey”,
or to adopt the second meaning of hamala, Mary “was charged with
the responsibility of Jesus”. The last translation fits better when we
read the verses that follow 19:27. In these verses, it is Mary who is
being questioned to give an explanation about the behaviour of Jesus,
and she is still held accountable for the “irresponsible behaviour of her
son”. In what has been said, the expression in no way means that Jesus
was still a baby and Mary was carrying him in her hands or on her lap.
Such an interpretation could only be a result of a Christianized reading
of the Qur’ân.
“You have brought a strange thing” ‫ﺖ َﺷ ْﻴﺌًﺎ ﻓَ ِﺮﻳًّﺎ‬
ِ ‫ ﻟَﻘَ ْﺪ ِﺟ ْﺌ‬was an expression
of disrespect directed towards Jesus by the proud Jews of the Temple.
This was the time when Jesus started speaking out against the Jews of
the Temple because of their abandoning the authentic Mosaic Law.
The reference to Mary,: “You have brought a strange thing”, and as a
“forger of lies” were the accusations of her people that she had given
birth to a false Prophet and one who asserted religious authority above
the elders of Israel.

‫َﺖ ﺃُ ﱡﻣ ِﻚ ﺑَ ِﻐﻴًّﺎ‬ ِ ‫ﻳَﺎ ﺃُ ْﺧﺖَ ﻫَﺎﺭُﻭﻥَ َﻣﺎ َﻛﺎﻥَ ﺃَﺑُﻮ‬

ْ ‫ﻙ ﺍ ْﻣ َﺮﺃَ َﺳﻮْ ٍء َﻭ َﻣﺎ َﻛﺎﻧ‬
19:28 Mary is here called by the Jews the “sister of Aaron” to point
out her lineage from the sister of Aaron and Moses. In the same sense
Elizabeth, the wife of Zachariah, is called daughter of Aaron (Luke
1.5) and Jesus is called the son of David and the son of Abraham
(Matthew 1.1). In Arabic akh ‫ ﺃﺥ‬and ukht َ‫ ﺃُ ْﺧﺖ‬have broader meanings
than just indicating nearest kin. Allâh says, “We sent towards the tribe
of Thamûd their brother Sâlih” (11:61) and again, “We sent to the

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 19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

tribe of Âd their brother Hûd” (11:52). From the Islamic books of

Tradition we know that Safiyya, the wife of the Holy Prophet (pbuh),
who belonged to the Jewish tribe from Khaibar, was once taunted
because of her Jewish origin. The Holy Prophet (pbuh) told her to say,
“My father was Aaron and Moses was my uncle and I am the wife of
Muhammad (pbuh)” (Ibn Jarîr 16:52).

َ ‫ﺕ ﺇِﻟَ ْﻴ ِﻪ ۖ◌ ﻗَﺎﻟُﻮﺍ َﻛ ْﻴﻒَ ﻧُ َﻜﻠﱢ ُﻢ َﻣﻦ َﻛﺎﻥَ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ‬

‫ﺻﺒِﻴًّﺎ‬ َ ‫ﻓَﺄ َ َﺷ‬
ْ ‫ﺎﺭ‬
19:29 “Fa Ashârat alai-hi ‫ﺕ ﺇِﻟَ ْﻴ ِﻪ‬ْ ‫ – ﻓَﺄَﺷَﺎ َﺭ‬She pointed towards him –
that is she refused to take responsibility for Jesus, as he was already a
grown up man (see the meaning of tahmilu ‫ ﺗَﺤْ ِﻤﻞ‬in 19:27). The
expression “Mann kâna fi al-Mahdi Sabiyyâ ‫ﺻﺒِﻴًّﺎ‬ َ ‫ َﻣﻦ َﻛﺎﻥَ ﻓِﻲ ْﺍﻟ َﻤ ْﻬ ِﺪ‬is
usually translated as, “Who is a child in a cradle”, however this
translation is incorrect. To understand what is being said, we must
first of all note that it is the past tense ( َ‫ ) َﻣﻦ َﻛﺎﻥ‬that is being used here
and not the present tense. Secondly, the word Sabiyyâ ‫ﺻﺒِﻴًّﺎ‬ َ means “a
ْ
youth” (see 19:12). Al-Mahd ‫ ﺍﻟ َﻤ ْﻬ ِﺪ‬is derived from mahada ‫ َﻣﻬَ َﺪ‬that
means to prepare, extend, unfold, or make provisions. Mihâd ‫ِﻣﻬﺎﺩ‬
(2:202; 78:6) is a resting place that is spread out and yamhadûn ‫ﻳﻬﻤﺪُﻭﻥ‬
means that they prepare or make provision (30:44). If we adopt the
meaning “to prepare”, mahd ‫ ﻣﻬَ ْﺪ‬would be “a period of preparation”.
To read this verse as if Jesus was addressed by the Jews of the
Temple, when he was still a small baby in a cradle and that he
suddenly started talking is an absurd idea. Any such interpretation
comes from a superficial reading, based on ignorance of the meanings
of Arabic grammar, and with no basis in the Qur’ânic spirit. Nor
would this interpretation make any moral or spiritual sense. On the
contrary, such an interpretation may incite rejection of the Qur’ânic
teaching in a rational mind. When we consider that this view is not
supported by the subsequent verse (19:30) either, we must reject such
a translation.

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The words, “who was a child in a cradle”, uttered by the Jews of the
Temple who claimed to possess the knowledge of Torah, were
condescending and belittling Jesus and manifested an arrogant and
boastful attitude. It was this arrogance, which Jesus later alluded to by
saying, “He [his Lord] has not made me arrogant [as you are]”
(19:32). The Jews of the Temple exhibited their arrogance and
disrespect towards Mary when they said, “Who is this thing that you
have brought” (19:27). Jesus referred to this when saying, “He has
made me dutiful to my mother” (19:32).
When Mary directed the attention of the elders of the Jews to Jesus,
they refused to talk to him and contemptuously asked why they should
speak to one who was until recently a child in the cradle? Elderly
people are wont to talk like that when invited to learn wisdom from
one who is younger. By mentioning the cradle (mihâd) together with
“old age” (kahla ‫) َﻛﻬﻼ‬, they are insinuating that one so young could not
have anything to teach them. In verse 3:46 the Holy Qur’ân implies
that Jesus would be imbued with wisdom from his youth up to his old
age. The joining of these two sets of words also implies that Jesus did
not die at a young age but lived up to a ripe old age (kahlan). And if
the word mahd is taken in the sense of “period of preparation” (Lisân)
then the verse 3:46 would mean that Jesus spoke to people both in his
period of preparation (mahd), his youth, and in his old age (kahla).
The reference to his old age is again debunking the belief that he died
on the cross or raised to heaven with his body.

َ ‫ﷲِ ﺁﺗَﺎﻧِ َﻲ ْﺍﻟ ِﻜﺘ‬

‫َﺎﺏ َﻭ َﺟ َﻌﻠَﻨِﻲ ﻧَﺒِﻴًّﺎ‬ ‫ﺎﻝ ﺇِﻧﱢﻲ َﻋ ْﺒ ُﺪ ﱠ‬
َ َ‫ﻗ‬
19:30 “He gave me the Book and me made me a Prophet” shows
clearly that the person referred to was not “a child in cradle” but a
grown up man, with a mission of prophethood. The use of the past
tense again makes it clear that it was not a child in a cradle who was
speaking. Putting such words in the mouth of a child would be
preposterous. It is absurd to suppose that Prayers and alms (Zakât)

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were enjoined on Jesus while he was still an infant. It is a Divine rule

that a Prophet is not appointed before attaining full maturity of
intellect and experience. The Holy Prophet (pbuh) was forty when he
received his first Revelation and entrusted with prophethood, as was
Moses. When reading the verses 19:29 to 19:30, the parallel should be
drawn with 19:11 and 19:12. In the words “He gave me a book” ‫ﺁﺗَﺎﻧِ َﻲ‬
‫َﺎﺏ‬ ْ the use of the word Book is in the sense of new commands for
َ ‫ﺍﻟ ِﻜﺘ‬,
the Jews, as the word kitâb is derived from kutiba as in 2:183.

‫َﻭﺑَ ًّﺮﺍ ﺑِ َﻮﺍﻟِ َﺪﺗِﻲ َﻭﻟَ ْﻢ ﻳَﺠْ َﻌ ْﻠﻨِﻲ َﺟﺒ ﱠﺎﺭًﺍ َﺷﻘِﻴًّﺎ‬
19:32 In the context of the narration, Jesus is here demonstrating his
loyalty to his mother in the face of the earlier derogatory remark
against her on account of him (cf. 19:27). The statement is also a
rebuttal of an incident related by the Gospels according to which Jesus
was rude to his mother (Matt.12.48). This Qur’ânic verse rejects this
accusation. It is one of the objects of the Holy Qur’ân to clear
Prophets of false charges.
The fact that only the mother of Jesus is mentioned and not his father,
could be because Joseph, the father of Jesus mentioned in the Bible
may not have been alive at that time. The mother and the brothers of
Jesus are the only relatives mentioned in the Gospels following the
onset of the ministry of Jesus. It is probable that Joseph died before
the mission of Jesus began.

‫َ ٰﺫﻟِﻚَ ِﻋﻴ َﺴﻰ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ۚ◌ ﻗَﻮْ َﻝ ْﺍﻟ َﺤ ﱢ‬

َ‫ﻖ ﺍﻟﱠ ِﺬﻱ ﻓِﻴ ِﻪ ﻳَ ْﻤﺘَﺮُﻭﻥ‬
19:34 Ibn Maryam ‫ ﺍﺑْﻦُ َﻣﺮْ َﻳ َﻢ‬- The Son of Mary is Jesus distinctive
name. This is an allusion to the many conflicting views about Jesus,
ranging from the blasphemous assertion that he was a false Prophet
and a product of an illicit union (as Mary was living alone with Jesus
and her other children), to the belief that he was the son of God. The
Gospels have also used the epithet “son of man” to describe Jesus.

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The expression ibn ُ‫( ﺍﺑْﻦ‬son of) appears in numerous contexts in the
Bible and “son of man” means nothing but “human”, as if to emphasis
Jesus being of human nature as opposed to be of divine nature. The
epithet “son of man” has been used in the Bible for others as well.
Great honour was bestowed on Mary by the All-Mighty Allâh to name
Jesus as Ibn Maryam ( ‫)ﺍﺑْﻦُ َﻣﺮْ ﻳَ َﻢ‬. Allâh also designates Mary as
Saddîqah ‫ – ﺻ ٌﺪﻳﻘﺔ‬the Truthful (5:75), a rank not of a Prophet but very
close to it (cf. 4:69; 19:56; 12:46). The Arabs call any action that leads
to excellent results siddîq. Abû Bakr(rz) was given the same rank; he is
remembered as Abû Bakr Siddîq(rz). Neither Ishâq nor Ismâ‘îl received
a similar title (19:41; 19:56) although their mother is likewise
respected, and the rituals carried out between Saffa and Marwâ – the
two hilltops near Ka‘aba in Makkah, are performed by millions of
devotees in remembrance of Hager, mother of Ismâîl. Mary was the
recipient of Divine Revelations, and the true believers are likened to
her (66:11-12).
The supposed virgin birth of Jesus is topic of an unnecessary, but
ongoing debate among Muslims. For Muslims, it does not add to
spirituality or morality if he believes in the virgin birth, nor will it
affect the morality and spirituality of a Muslim if he rejects the virgin
birth of Jesus. If we make this a crucial issue, it becomes a source of
discord. Allâh has not made this issue a part of the Muslim belief
(imân ‫)ﺇﻳﻤﺎﻥ‬. The alleged virgin birth of Jesus is also not an argument
for the sonship of Jesus.
If the virgin birth is brought by Christians as an argument to prove the
divinity of Jesus before Muslims, the Holy Qur’ân has come forward
with much greater and stronger arguments than this to disprove the
divinity of Jesus (3:2-7; 72:116; 19:88; 21:21; 43:15,81; 9:19; 23:31;
6:165). The Qur’ân describes Mary as being virgin and still unmarried
while in the Temple at the time she received the Divine Revelation of
the future birth of a son (19:21). Compare also with Zachariah, who
received a similar announcement of the future birth of a son who will
719
 19. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬

be a Prophet (3:38-40, 19:7-9). It was a great Prophetic Revelation

that a young, virgin women and still not in wedlock, receives the news
of giving birth to a pure son (Ghulâm Zakiyya ‫ ﻏﻼﻣﺎًﺯ ٌﻛﻴﺎ‬19:19) who
will be worthy of regard in this world and the Hereafter (Wajîhan fi
al-Dunyâ wa al-Âkhirah ‫ ﻭﺟﻴﻬﺎﺍﻟﺪﻧﻴﺎ ًء ﻭ ﻓﺊ ﺃﻵﺧﺮﺓ‬3:45), who will be one of
the nearest ones (Muqrrabîn 3:45) to Allâh, the All-Mighty, and who
will reach old age (kahlan ً‫) َﻛﻬﻼ‬.
This reference to his old age is again a soothing prophecy for Mary
that her son will escape all of his enemies attempts to murder him.
What great news for Mary! This was the mighty prophecy, a “Word of
Promise” (3:45) given to Mary by Allâh, a great wonder, if one wants
to call it a wonder. Giving birth as a virgin, if at all, is not that great as
compared to what Mary was told. There is no direct mentioning of a
virgin birth anywhere in the Holy Qur’ân. The concept of virgin birth
is deduced from some Qur’ânic verses, and this deduction could be
right or wrong. It cannot be taken as an indication of virgin birth that
the father of Jesus is not mentioned in the Holy Qur’ân. It is not the
habit of our Lord to mention the names of the parents of His apostles
in His Holy Book and it is still understood that they had their fathers
and mothers. Regardless, this debate has no moral or spiritual value.
For those who are still curious to know the answer, they should
ponder over verse 3:44. Perhaps they will find an answer there.
Questions of the virgin birth or of his talking while still a baby, or
restoring life to the dead in the literal sense was never an issue at the
time of the Holy Prophet (pbuh) and in early Muslim history. It
became an issue soon after the colonization of Muslim lands by the
Christian powers and renewed attempts by Christian missionaries to
convert the Muslims back to Christianity.

‫ْﺼ ُﺮ َﻭ َﻻ ﻳُ ْﻐﻨِﻲ ﻋَﻨﻚَ َﺷ ْﻴﺌًﺎ‬

ِ ‫ﺖ ﻟِ َﻢ ﺗَ ْﻌﺒُ ُﺪ َﻣﺎ َﻻ ﻳَ ْﺴ َﻤ ُﻊ َﻭ َﻻ ﻳُﺒ‬ َ َ‫ﺇِ ْﺫ ﻗ‬
ِ َ‫ﺎﻝ ِﻷَﺑِﻴ ِﻪ ﻳَﺎ ﺃَﺑ‬
19:41 “Why do you worship that which can neither hear nor see” is a
reminder to those who call upon the dead. Many pagans at the time of
720
Abraham worshipped idols who had neither eyesight nor hearing. This
verse is also another reminder that Jesus is dead and he can neither
hear nor see those who implore him for help. The Holy Qur’ân
negates the faculty of hearing and seeing of deities.

◌ۖ َ‫ﺎﻝ ﺃَ َﺭﺍ ِﻏﺐٌ ﺃَﻧﺖَ ﻋ َْﻦ ﺁﻟِﻬَﺘِﻲ ﻳَﺎ ﺇِ ْﺑ َﺮﺍ ِﻫﻴ ُﻢ ۖ◌ ﻟَﺌِﻦ ﻟﱠ ْﻢ ﺗَﻨﺘَ ِﻪ َﻷَﺭْ ُﺟ َﻤﻨﱠﻚ‬
َ َ‫ﻗ‬
19:46 la-Arjumanna-ka ‫ﻚ‬ َ ‫ َﻷَﺭْ ُﺟ َﻤﻨﱠ‬is derived from rajam ‫ َﺭ َﺟﻢ‬meaning
to stone, or stone to death. It also means to expel, expel with a curse,
or to speak foul. From this, la-Arjumanna-ka should be understood to
mean that we will speak foul of you and your God. This later meaning
was adopted by the Companions of the Holy Prophet (pbuh) (Ibn
Kathîr). All these meanings can apply to the above expression.

‫ﻚ ۖ◌ َﺳﺄ َ ْﺳﺘَ ْﻐﻔِ ُﺮ ﻟَﻚَ َﺭﺑﱢﻲ ۖ◌ ﺇِﻧﱠﻪُ َﻛﺎﻥَ ﺑِﻲ َﺣﻔِﻴًّﺎ‬

َ ‫ﺎﻝ َﺳ َﻼ ٌﻡ َﻋﻠَ ْﻴ‬
َ َ‫ﻗ‬
19:47 “Peace be upon you” ‫ﻚ‬ َ ‫ َﺳ َﻼ ٌﻡ َﻋﻠَ ْﻴ‬was the reply of Abraham under
these circumstances. This reply is a great moral example for us to
follow in situation of blasphemy. This salutation became a part of
Islamic moral teachings.

ُ َ‫ﺎﻥ ﺃَﻧﱠﺎ ﺧَ ﻠَ ْﻘﻨَﺎﻩُ ِﻣﻦ ﻗَ ْﺒ ُﻞ َﻭﻟَ ْﻢ ﻳ‬

‫ﻚ َﺷ ْﻴﺌًﺎ‬ ِ ْ ‫ﺃَ َﻭ َﻻ ﻳَ ْﺬ ُﻛ ُﺮ‬
ُ ‫ﺍﻹﻧ َﺴ‬
ِ ْ – the human being. By adding the suffix al
19:67 Al-Insân ُ‫ﺍﻹﻧ َﺴﺎﻥ‬
before insân, the verse is addressed to those human beings who deny
Resurrection.

721
 20. CHAPTER ‫ﺳﻮﺭﺓ ﻁﻪ‬
O Man be at Rest!
(Revealed before Hijrah)
The last chapter dealt at length with Mary and the birth of Jesus; this
chapter deals with that of Moses. Five sections out of eight deal with
the account of Moses, who gave the Israelites a comprehensive Divine
Law, the basic principle of the doctrine of monotheism. It is connected
to the previous chapter in the sense that Christianity, which is only a
branch of the Mosaic dispensation, should not and could not have
gone against this Law.
It was the recital of this very chapter that convinced ‘Umar bin
Khattâb(rz) to accept Islam five years after the pronouncement of
prophethood and nine years before Hijrah. At that time this chapter
had already been put into writing and had been circulating among the
Companions and committed by them to memory (Ibn Hishâm; Ibn Sad
III/1:191).
20:1 Tâhâ ‫ ﻁﻪ‬is not a combination of two letters of Arabic alphabets
but a meaningful expression of its own signifying “O man! be at rest”
(Jarîr; Râzî; Kathîr). Tâhâ is one of the names of the Holy Prophet
(pbuh) (Bahr al-Muhît). Ibn ‘Abbâs said upon the explanation of
Allâh’s saying: TâHâ ‫ﻁﻪ‬, “We have not revealed unto you
(Muhammad) this Qur’ân that you should be distressed. We have not
revealed the Qur’ân to you that you should toil”. This verse was
revealed when the Prophet (pbuh) used to stand in prayer at night vigil
until his feet swelled up, and so Allâh alleviated this for him through
this verse. He said, TâHâ, which in the dialect of Makkah means ‘O
perfect man’.The title is particularly appropriate in three ways:
1) It is a word of comfort to the Holy Prophet (pbuh).

722
 20. CHAPTER ‫ﺳﻮﺭﺓ ﻁﻪ‬

2) It is a direct and personal address to a perfect human being, a

personal appeal to face the realities of life.
3) It takes up the narration from the last chapter, describing the human
being as a spiritual being.

ٰ‫َﻣﺎ ﺃَﻧﺰَ ْﻟﻨَﺎ َﻋﻠَ ْﻴﻚَ ْﺍﻟﻘُﺮْ ﺁﻥَ ﻟِﺘَ ْﺸﻘَﻰ‬

20:2 “We have not revealed this Qur’ân to you that you should fail in
your mission.” So it cannot be that the Prophet, to whom the Holy
Qur’ân is revealed, should remain unsuccessful in bringing about the
transformation for which it was revealed. It cannot be a failure, as it is
a manifestation of the Divine Will. There is nothing in the Qur’ânic
Law that is repugnant to human nature and that, if acted upon, should
put a human being into trouble. The ethical discipline imposed upon
us by its teachings is meant not to narrow down our field of life, but to
enhance it by deepening our consciousness of right and wrong.

‫َﻭﺇِﻥ ﺗَﺠْ ﻬَﺮْ ﺑِ ْﺎﻟﻘَﻮْ ِﻝ ﻓَﺈِﻧﱠﻪُ ﻳَ ْﻌﻠَ ُﻢ ﺍﻟ ﱢﺴ ﱠﺮ َﻭﺃَ ْﺧﻔَﻰ‬

20:7 “He knows the secret thoughts as well as what is yet hidden
deeper” (subconscious and unconscious). Allâh knows not only every
human beings unspoken, conscious thoughts but also all that goes on
within his subconscious mind, and all those ideals, ideas, and
ambitions of a person that lie hidden in the womb of futurity and
which have never crossed his mind.

ٰ‫ﷲُ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ ۖ◌ ﻟَﻪُ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰ‬

‫ﱠ‬
20:8 Asmâ’ al-Husnâ ‫ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨ َٰﻰ‬means beautiful names. Allâh’s
Names are His Attributes, which He ascribes to Himself in His Holy
Book. He makes Himself known through His Attributes, which are
His Beautiful Names. There are names that make Him known such as
the Powerful and All-Mighty (al-‘Azîz; 22:74), the Self-Subsisting and
All-Sustaining (al-Qayyûm; 3:2), Possessor of full power to do

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whatever He likes (al-Qadîr; 2:284). Then there are names of

similarity such as the All-Hearing (al-Samî‘; 22:61) the All-Seeing
(al-Basîr; 22:61), the Living (al-Hayyî), All-Knower (al-‘Alîm), the
Hearer (al-Sâm‘î), the Well-Aware (al-Khabîr) and the Creator (al-
Khâliq). There are other names that are taken from acts ascribed to
Him, as for instance Al-Râf‘i- the One Who exalts; Al-Bâsit, the One
Who releases in abundance joy, relief and ease. Al-Mûjib – Responder
to prayers and supplications Al-Muhyî- the Giver of life; Al-Mumît –
the One Who causes to die. He has the Attribute of al-Kalîm (the One
who Speaks) that is mentioned indirectly in the Holy Qur’ân because
He speaks indirectly, from behind a veil. He said, “It is not given to a
human being that Allâh should speak to him except by Revelation
(Wahî) or from behind a veil” (42:51; 9:164; 7:143). Then there are
names with polarity as Allâh ascribes to Himself as being the Manifest
(al-Zâhir) and the Un-manifest or Hidden (al-Bâtin). He is hidden (al-
Bâtin) from those who are veiled from seeking Him with their five
senses and reason, and He is manifest (al-Zâhir) for those who seek
Him by His Light (Nûr) in their hearts. He is al-Bâtin, hidden behind
the veils, because the cosmos cannot perceive Him as He perceives
Himself, nor He can ever be unveiled. He names himself the First (al-
Awwal), as the One without beginning, contradicting any priority in
the sense of existence and non-existence. Being infinite, He calls
Himself the Last (al-Âkhir). He says He is the Unique One (Ahad), He
is the Self-Sufficient Being (al-Samad), and nothing is His likeness
(42:11), and He stands High above any similarity (37:180): these are
the Attributes of Incomparability, which is related to Allâh’s Essence.
In addition, He possesses the Attributes of Transcendence, i.e., He is
the Light of the Heavens and the Earth (24:35). We should “know
Him as both Comparable and Incomparable. We will sit in the abode
of Truth” (Ibn al-‘Arabî).
There is a saying of the Holy Prophet (pbuh) that Allâh has 99
Attributes. These 99 Attributes are such as can be read in the pages of
nature: we can perceive them, and they can come within the scope of
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our coping, and with them, we can imbue ourselves. They remind us
of those Divine moulds in which we have to cast our daily life. High
morality consists of reflection and doing deeds in conformity with
these Attributes and to a certain extent imitating them (7:180). These
99 Names are not the only Attributes He possesses. His Attributes are
limitless and innumerable (18:109). He says, “Every moment He
manifests Himself in a new state of glory and wondrous way” (55:29).
No one can comprehend them in their entirety. He is the only knower
of His own Essence. His Attributes have ranks (Marâtib) and the
Name Allâh embraces all His Beautiful Names (Asmâ’ al-Husnâ).
His Attributes are a part of His essence, and thus cannot be separated
from Him. His Attributes are His mysteries, and the essences of His
Attributes are the mysteries of mysteries. Those who attain His
nearness are able to penetrate some of these mysteries. They are the
true lovers of Allâh.

ْ‫ﺲ ﺃَﻭ‬ َ َ‫ﺇِ ْﺫ َﺭﺃَ ٰﻯ ﻧَﺎﺭًﺍ ﻓَﻘ‬

ُ ‫ﺎﻝ ِﻷَ ْﻫﻠِ ِﻪ ﺍ ْﻣ ُﻜﺜُﻮﺍ ﺇِﻧﱢﻲ ﺁﻧَﺴ‬
ٍ َ‫ْﺖ ﻧَﺎﺭًﺍ ﻟﱠ َﻌﻠﱢﻲ ﺁﺗِﻴ ُﻜﻢ ﱢﻣ ْﻨﻬَﺎ ﺑِﻘَﺒ‬
‫ﺎﺭ ﻫُﺪًﻯ‬ِ ‫ﺃَ ِﺟ ُﺪ َﻋﻠَﻰ ﺍﻟﻨﱠ‬
20:10 Moses “saw a fire” ‫ َﺭﺃَ ٰﻯ ﻧَﺎﺭًﺍ‬. This seeing was a Divine
Manifestation that he perceived with his spiritual eye. The fire in this
context is synonymous with light, the illumination, which Allâh
bestows on his Prophets. Moses was quite aware of this manifestation,
as he said, “I would find some guidance at the fire.” Clearly, he meant
a spiritual Divine guidance.

ِ ‫ﻚ ۖ◌ ِﺇﻧﱠﻚَ ﺑِ ْﺎﻟ َﻮﺍ ِﺩ ْﺍﻟ ُﻤﻘَ ﱠﺪ‬

‫ﺱ ﻁُ ًﻮﻯ‬ ْ َ‫ﺇِﻧﱢﻲ ﺃَﻧَﺎ َﺭﺑﱡﻚَ ﻓ‬
َ ‫ﺎﺧﻠَ ْﻊ ﻧَ ْﻌﻠَ ْﻴ‬
20:12 This and the following verses are some of the few in which
Allâh speaks in “I” form. This occurs only when there is closeness
between a human being and Allâh (cf. 89:20-30), and only when the
talk comes around to love and affection (cf. 20:39; 89:20-30). This
closeness was already indicated in the preceding verse, “When he
came close.” This intimacy and closeness becomes more evident,
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when he is asked to “take off your shoes.” To ask someone to take off
shoes is a polite expression that the person is welcomed, and it is said
to one who is invited to stay (Tâj; Baidzawî). Some interpreters of this
verse are of the opinion that “taking off the shoes” is to make ones
heart free from all discomfort and worries of the world and the care of
the family.
Tûwa ‫ ﻁُ ًﻮﻯ‬is the name of a hallowed valley. Zamakhsharî explains it
as meaning twice from tûwan: twice done, twice hallowed. The
Divine voice was heard echoed in the valley, and Moses was raised
there to prophethood. Imâm Râghib gives similar explanation, saying
that the word tûwa is spoken in reference to the selection of Moses to
prophethood (cf. 28:30).

‫ﷲُ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﺃَﻧَﺎ‬

‫ﺇِﻧﱠﻨِﻲ ﺃَﻧَﺎ ﱠ‬
20:14 The use of “I-Form”, in which the pronoun inni or anâ is
translated as “I,” is called the “I-ness” (inniya or anniya) of Allâh (cf.
28:30; 27:9; 20:39). The use of first person necessitates the existence
of another. Mostly we find “We-Form” (mâhiyyat al-Haqq) and “He-
Form” (Huwiya) in His verses. Their occurrence and use has relevance
in reference to what is being said.

ٍ ‫ﺇِ ﱠﻥ ﺍﻟﺴﱠﺎ َﻋﺔَ ﺁﺗِﻴَﺔٌ ﺃَ َﻛﺎ ُﺩ ﺃُ ْﺧﻔِﻴﻬَﺎ ﻟِﺘُﺠْ ﺰَ ٰﻯ ُﻛﻞﱡ ﻧَ ْﻔ‬

ٰ‫ﺲ ﺑِ َﻤﺎ ﺗَ ْﺴ َﻌﻰ‬
20:15 Ukhfîhâ ‫ ﺃُ ْﺧﻔِﻴﻬَﺎ‬is derived from khafiya ‫ َﺧﻔِﺊ‬meaning, to be
hidden, conceal a thing. It also means to remove the covering, be
perceived. Thus, the word has contradictory meanings. It is said khafiy
al-Barq ‫ َﺧﻔِﺊ ﺃﻟﺒﺮﻕ‬- the lightening removed its covering, that is it was a
lightening - and similarly khafiya al-Shai al-Zahara ‫ َﺧﻔِﺊ ﺍﻟﺸَﺊ ﺍﻟﻈﺎﻫﺮ‬- a
thing became revealed—and khafiya al-Matar al-Nâfiq ‫ َﺧﻔِﺊ ﺍﻟﻤﻄﺮﺍﻟﻨﻔﻴﻖ‬-
rain uncovered the hole of the mouse. Here akâdu ukhfîya ‫ﺃَ َﻛﺎ ُﺩ ﺃُ ْﺧﻔِﻴﻬَﺎ‬
means, “We are going to uncover” and not “We are going to conceal.”

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‫ﻀﺎ َء ِﻣ ْﻦ َﻏﻴ ِْﺮ ﺳُﻮ ٍء ﺁﻳَﺔً ﺃُ ْﺧ َﺮ ٰﻯ‬

َ ‫َﺎﺣﻚَ ﺗ َْﺨﺮُﺝْ ﺑَ ْﻴ‬
ِ ‫َﻭﺍﺿْ ُﻤ ْﻢ ﻳَﺪَﻙَ ﺇِﻟَ ٰﻰ َﺟﻨ‬
20:22 Idhmum Yadaka ‫ﻙ‬ َ ‫ ﺍﺿْ ُﻤ ْﻢ ﻳَ َﺪ‬means, to get hold of something or
to draw close. Some interpreters are of the opinion that the expression
“Put your hand close under your armpit” was an allusion to the Book
to be given to Moses and that this Book will be “white and shining,,”
and “without any disease.” This interpretation finds its support from
the statement “A Divine Book and guidance for his people” (cf. 7:142-
144; 7:150).

َ ‫ﺎﻝ َﺭﺏﱢ ﺍ ْﺷ َﺮﺡْ ﻟِﻲ‬

‫ﺻ ْﺪ ِﺭﻱ‬ َ َ‫ﻗ‬
20:25 Moses prayed, “O Lord! Enlighten my mind,” but on the other
hand the Holy Prophet (pbuh) was told, “We did already enlighten
your mind” ‫ﺻ ْﺪ َﺭﻙ‬ َ َ‫( ﺃَﻟَ ْﻢ ﻧَ ْﺸ َﺮﺡْ ﻟ‬94:1). Was his prayer an allusion to the
َ ‫ﻚ‬
Holy Prophet?

ُ ‫َﻭﺃَ ْﻟﻘَﻴ‬
‫ْﺖ َﻋﻠَ ْﻴﻚَ َﻣ َﺤﺒﱠﺔً ﱢﻣﻨﱢﻲ َﻭﻟِﺘُﺼْ ﻨَ َﻊ َﻋﻠَ ٰﻰ َﻋ ْﻴﻨِﻲ‬
20:39 Note here the address with “We” in the verse above ( ‫ﺇِ ْﺫﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ‬
َ ‫ ﺃُ ﱢﻣ‬20:38) changes to “I.” This is then when the talk comes
‫ﻚ َﻣﺎ ﻳُﻮ َﺣ ٰﻰ‬
around to love and affection.

ٰ‫ﻮﻻ ﻟَﻪُ ﻗَﻮْ ًﻻ ﻟﱠﻴﱢﻨًﺎ ﻟﱠ َﻌﻠﱠﻪُ ﻳَﺘَ َﺬ ﱠﻛ ُﺮ ﺃَﻭْ ﻳَ ْﺨ َﺸﻰ‬

َ ُ‫ﻓَﻘ‬
20:44 To speak in a gentle speech ‫ ﻗَﻮْ ًﻻ ﻟﱠﻴﱢﻨًﺎ‬is a lesson on morality and
ethics for all of us. One should always use gentle and polite language
and show due respect to those whom Allâh has endowed with worldly
honour and power, no matter how bad they are. Although Pharaoh
“transgressed all limits,” still Allâh tells Moses to speak to him in a
polite and gentle voice. Certainly, Allâh knows the future: the
tentative form in the phrase, “May be he pays heed,” ‫ ﻟﱠ َﻌﻠﱠﻪُ ﻳَﺘَ َﺬ ﱠﻛ ُﺮ‬does not
imply any doubt on Allâh’s part. It implies His command to the bearer
of His message to address the king with an outlook on the latters self-

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view. It relates to the intention and hope with which one should
approach his task (Râzî).

‫َﻭﺍﻟﺴ َﱠﻼ ُﻡ َﻋﻠَ ٰﻰ َﻣ ِﻦ ﺍﺗﱠﺒَ َﻊ ْﺍﻟﻬُﺪ َٰﻯ‬

20:47 “Peace will be upon him who follows the guidance” was the
Divine offer under condition for Pharaoh. Moses offers Pharaoh the
salutation of “Peace.” The dwellers of Paradise will greet each other
with the salutation of “Peace” (cf. 56:26). Thus, Allâh offered
Paradise to Pharaoh.

‫ﺎﻝ َﺭﺑﱡﻨَﺎ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﻋﻄَ ٰﻰ ُﻛ ﱠﻞ َﺷ ْﻲ ٍء ﺧَ ْﻠﻘَﻪُ ﺛُ ﱠﻢ ﻫَﺪ َٰﻯ‬

َ َ‫ﻗ‬
20:50 “Our Lord is He Who gives every creation its form and
character and then guides them.” Here the words Thumma Hudâ ‫ﺛُ ﱠﻢ‬
‫ ﻫَﺪ َٰﻯ‬contain an argument for the necessity of Divine Revelation
needed for human guidance. Human beings stand always in need of
spiritual and moral guidance. How can we think for a moment that
Providence ignores our chief necessity when He has already met all
other requirement for our sustenance? If consciousness appears
appreciably in animals, it attains in a human being the capacity to
reach perfection, and its requisite must come from Above like other
things we need.

‫ُﻭﻥ ْﺍﻷُﻭ َﻝ‬

ِ ‫ﺎﻝ ﻓَ َﻤﺎ ﺑَﺎ ُﻝ ْﺍﻟﻘُﺮ‬
َ َ‫ﻗ‬
20:51 Pharaoh said, “What will be the fate of the former
generations?” who did not believe in these things. Here Pharaoh is
trying to divert the discussion in a different direction, as he is
speechless and feels uncomfortable before the argument given by
Moses.

‫َﺎﺭﺓً ﺃُ ْﺧ َﺮ ٰﻯ‬
َ ‫ِﻣ ْﻨﻬَﺎ ﺧَ ﻠَ ْﻘﻨَﺎ ُﻛ ْﻢ َﻭﻓِﻴﻬَﺎ ﻧُ ِﻌﻴ ُﺪ ُﻛ ْﻢ َﻭ ِﻣ ْﻨﻬَﺎ ﻧُ ْﺨ ِﺮ ُﺟ ُﻜ ْﻢ ﺗ‬

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20:55 “We have created you” ‫ َﺧﻠَ ْﻘﻨَﺎ ُﻛ ْﻢ‬- here the dialogue between
Moses and Pharaoh ends for the time being, with a direct Qur’ânic
discourse addressed to human beings in general (Râzî).

ِ ْ‫ﺎﻝ ﺃَ ِﺟ ْﺌﺘَﻨَﺎ ﻟِﺘُ ْﺨ ِﺮ َﺟﻨَﺎ ِﻣ ْﻦ ﺃَﺭ‬

ٰ‫ﺿﻨَﺎ ﺑِ ِﺴﺤْ ِﺮﻙَ ﻳَﺎ ُﻣﻮ َﺳﻰ‬ َ َ‫ﻗ‬
20:57 Pharaoh was left with no argument on the actual subject matter.
He had no other alternative but to accuse Moses: “Have you come to
us to turn us out of our country?” This was a clever move by Pharaoh,
a common strategy employed by the powerful.

‫ﻓَﻠَﻨَﺄْﺗِﻴَﻨﱠﻚَ ﺑِ ِﺴﺤْ ٍﺮ ﱢﻣ ْﺜﻠِ ِﻪ ﻓَﺎﺟْ َﻌﻞْ ﺑَ ْﻴﻨَﻨَﺎ َﻭﺑَ ْﻴﻨَﻚَ َﻣﻮْ ِﻋﺪًﺍ ﱠﻻ ﻧُ ْﺨﻠِﻔُﻪُ ﻧَﺤْ ُﻦ َﻭ َﻻ ﺃَﻧﺖَ َﻣ َﻜﺎﻧًﺎ‬
‫ُﺳ ًﻮﻯ‬
20:58 Being a great king, Pharaoh offers Moses Makânan Sawiyyâ
‫ َﻣ َﻜﺎﻧًﺎ ُﺳ ًﻮﻯ‬, a fair place and acceptable time for the contest. As a
powerful king, he knows how to behave. In this offer there is also a
hidden trick. In case Pharaohs people lose, he could say that all this
was planned by Moses, and if he is the winner, he can claim it was a
fair contest.

ُ ُ‫ﺍﻟﺰﻳﻨَ ِﺔ َﻭﺃَﻥ ﻳُﺤْ َﺸ َﺮ ﺍﻟﻨﱠﺎﺱ‬

‫ﺿﺤًﻰ‬ ‫ﺎﻝ َﻣﻮْ ِﻋ ُﺪ ُﻛ ْﻢ ﻳَﻮْ ُﻡ ﱢ‬
َ َ‫ﻗ‬
20:59 Moses surpasses Pharaoh in politeness and gives Pharaoh the
first choice. In yet another place Moses offers his counterparts to
present their arguments first (cf. 20:66). The verses 20:47-73 inform
us how the disbelieving powerful people behave, and how the
believers should react to them. The manners, the politeness, and the
respect shown by Moses before his enemies become an argument for
some of the people of Pharaoh to accept Mosess message (20:71-73).

َ ‫ﻓَﺄَﻭْ َﺟ‬
‫ﺲ ﻓِﻲ ﻧَ ْﻔ ِﺴ ِﻪ ِﺧﻴﻔَﺔً ﱡﻣﻮ َﺳ ٰﻰ‬

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20:67 “Moses felt afraid in his mind” does not mean that Moses was
afraid of the contest for himself, but he feared that his people might be
misled by the antics of the magicians. Prophets and true believers are
never afraid of the people, but fear only Allâh (cf. 37:33; 37:39).

‫ﺎﺣ ٍﺮ ۖ◌ َﻭ َﻻ ﻳُ ْﻔﻠِ ُﺢ‬ َ ‫ﺻﻨَﻌُﻮﺍ ۖ◌ ﺇِﻧﱠ َﻤﺎ‬

ِ ‫ﺻﻨَﻌُﻮﺍ َﻛ ْﻴ ُﺪ َﺳ‬ ْ َ‫ﻖ َﻣﺎ ﻓِﻲ ﻳَ ِﻤﻴﻨِﻚَ ﺗ َْﻠﻘ‬
َ ‫ﻒ َﻣﺎ‬ ِ ‫َﻭﺃَ ْﻟ‬
ٰ‫ْﺚ ﺃَﺗَﻰ‬
ُ ‫ﱠﺎﺣ ُﺮ َﺣﻴ‬
ِ ‫ﺍﻟﺴ‬
20:69 “Cast down what you have on your right!” is a phrase in
classical Arabic meaning that a command was given that Moses
should now come forward with the arguments of Divine Unity he
learned from Allâh, which were his strength, and show Pharaohs
people the weakness of their religion (cf. 18:60; 20:40-41: 20:27;
20:61). With such “powerful” arguments - as ‘Asâ (staff) stands for
power and strength. Moses removed sahar, - the spell, the deception,
the false fascinations of the glory of Pharaohs kingdom, and falsehood
َ َ‫َﻭﺃ‬
in the guise of “truth.” The Holy Qur’ân says, “‫ﺿ ﱠﻞ ﻓِﺮْ ﻋَﻮْ ﻥُ ﻗَﻮْ َﻣﻪُ َﻭ َﻣﺎ ﻫَﺪ َٰﻯ‬
Pharaoh misled his people and did not lead them to the right path”
(20:79).

‫ﺎﻝ ﺁ َﻣﻨﺘُ ْﻢ ﻟَﻪُ ﻗَﺒ َْﻞ ﺃَ ْﻥ ﺁ َﺫﻥَ ﻟَ ُﻜ ْﻢ‬

َ َ‫ﻗ‬
20:71 Pharaoh claims for himself the attributes and powers of a god
when he says, “Dared you believe in him (Moses) before I gave you
permission? “He thus takes advantage of his worldly powers to
behave as if he were a god, or at least his vice-regent. He seeks to rule
on his own, thereby ignoring the Divine Rule. Moses, on the other
hand, is the messenger of God who acts in conformity with the Divine
Law, but with no power of his own to enforce it. Whereas Moses has
spiritual authority and rank, Pharaoh has worldly power and rank. The
dialogue between them, similar to the dialogue between Abraham and
his sire, and Abraham and Nimrod, and other Prophets and their
rebellious people, which on the surface appears to be a simple
confrontation of “good” and “bad,” is, in reality, something that has
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been continually going on as polar principles of the “Creative Act”

(cf. 6:95; 11:7; 8:37) and “Divine Wish”.

‫ْﺮ ﺑِ ِﻌﺒَﺎ ِﺩﻱ ﻓَﺎﺿْ ِﺮﺏْ ﻟَﻬُ ْﻢ ﻁَ ِﺮﻳﻘًﺎ ﻓِﻲ ْﺍﻟﺒَﺤْ ِﺮ ﻳَﺒَﺴًﺎ‬ ِ ‫َﻭﻟَﻘَ ْﺪ ﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ ُﻣﻮ َﺳ ٰﻰ ﺃَ ْﻥ ﺃَﺳ‬
ُ َ‫ﱠﻻ ﺗَﺨ‬
ٰ‫ﺎﻑ ﺩ ََﺭ ًﻛﺎ َﻭ َﻻ ﺗ َْﺨ َﺸﻰ‬
20:77 Referring to the phrase, “Take them along a dry path,” Ibn Jarîr
explains: “Choose for them a dry path” (cf. 26:63-66). The verse
shows that there was at that time a dry path running through the
marshland. Divine Revelation gave knowledge of this dry path to
Moses. Moses had no knowledge of this before.

َ ْ‫ﺖ ﺇِﻟَ ْﻴﻚَ َﺭﺏﱢ ﻟِﺘَﺮ‬

‫ﺿ ٰﻰ‬ َ ُ‫ﺎﻝ ﻫُ ْﻢ ﺃ‬
ُ ‫ﻭﻻ ِء َﻋﻠَ ٰﻰ ﺃَﺛَ ِﺮﻱ َﻭﻋ َِﺠ ْﻠ‬ َ َ‫ﻗ‬
َ ُ‫ ﺃ‬- “They are close on my heels”
20:84 Aulâ’i alâ Atherî ‫ﻭﻻ ِء َﻋﻠَ ٰﻰ ﺃَﺛَ ِﺮﻱ‬
is an expression in Arabic meaning, they are faltering my guidance;
they are stumbling, losing strength, hesitating to follow the guidance
(Lisân, Tâj).

َ َ‫ﺎﻝ ﻓَﺈ ِﻧﱠﺎ ﻗَ ْﺪ ﻓَﺘَﻨﱠﺎ ﻗَﻮْ َﻣﻚَ ِﻣﻦ ﺑَ ْﻌ ِﺪﻙَ َﻭﺃ‬

‫ﺿﻠﱠﻬُ ُﻢ ﺍﻟﺴﱠﺎ ِﻣ ِﺮﻱﱡ‬ َ َ‫ﻗ‬
20:85 The designation al-Sâmarî ‫ﻱ‬ ‫ ﺍﻟﺴﱠﺎ ِﻣ ِﺮ ﱡ‬is an adjectival noun
denoting the persons descent or origin. Sâmari was one of the many
Egyptians who had joined the Israelites on their exodus from Egypt
(Ibn ‘Abbâs ). Most probably, the word is derived from shemer. In the
Coptic language, shemer means “foreigner.” Sumrat is a colour
between fair and black. The golden calf symbolizes the glamor of this
life (cf. 20:131)

‫ﻓَﺄ َ ْﺧ َﺮ َﺝ ﻟَﻬُ ْﻢ ِﻋﺠْ ًﻼ َﺟ َﺴﺪًﺍ ﻟﱠﻪُ ُﺧ َﻮﺍ ٌﺭ ﻓَﻘَﺎﻟُﻮﺍ ﻫَ ٰـ َﺬﺍ ﺇِﻟَ ٰـﻬُ ُﻜ ْﻢ َﻭﺇِﻟَ ٰـﻪُ ُﻣﻮ َﺳ ٰﻰ ﻓَﻨَ ِﺴ َﻲ‬
20:88 The interpolation “it came to pass” is necessary because of the
change from the direct speech in the preceding verse to the indirect in
this one and in the sequence. Sâmarî symbolizes those who are astray

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 20. CHAPTER ‫ﺳﻮﺭﺓ ﻁﻪ‬

and who lead others astray. Sâmarî in his vision thinks that he has
recognized God in the shape of a bull, and he chose to worship him
instead of the Real One. When Sâmarî said, “I perceived that which
they did not perceive,” ‫ﺼﺮُﻭﺍ‬ُ ‫ﺕ ﺑِ َﻤﺎ ﻟَ ْﻢ ﻳَ ْﺒ‬
ُ ْ‫ﻗَﺎ َﻝ ﺑَﺼُﺮ‬, he spoke from his false
visionary certainty. It is just such visionary certainty that even today
drags along the idol-worshipper.

‫ﺿ ًّﺮﺍ َﻭ َﻻ ﻧَ ْﻔﻌًﺎ‬ ُ ِ‫ﺃَﻓَ َﻼ ﻳَ َﺮﻭْ ﻥَ ﺃَ ﱠﻻ ﻳَﺮْ ِﺟ ُﻊ ﺇِﻟَ ْﻴ ِﻬ ْﻢ ﻗَﻮْ ًﻻ َﻭ َﻻ ﻳَ ْﻤﻠ‬

َ ‫ﻚ ﻟَﻬُ ْﻢ‬
20:89 The argument put forth in the words, “Could they not see that
this made them no answer and could neither avoid harm to them nor
do good?” shows that the real Lord not only listens to prayers but also
gives reply to His true worshippers.

ٰ‫َﻈ َﻤﺄ ُ ﻓِﻴﻬَﺎ َﻭ َﻻ ﺗَﻀْ َﺤﻰ‬

ْ ‫﴾ َﻭﺃَﻧﱠﻚَ َﻻ ﺗ‬١١٨﴿ ‫ﺇِ ﱠﻥ ﻟَﻚَ ﺃَ ﱠﻻ ﺗَﺠُﻮ َﻉ ﻓِﻴﻬَﺎ َﻭ َﻻ ﺗَﻌ َْﺮﻯ‬
20:118-119 Protection from heat, food, and clothing to cover the body
are the references to the amenities that are conjoined to civilized life.

َ ‫ﻕ ْﺍﻟ‬
◌ۚ ‫ﺠﻨﱠ ِﺔ‬ ِ ‫ﺎﻥ َﻋﻠَ ْﻴ ِﻬ َﻤﺎ ِﻣﻦ َﻭ َﺭ‬
ِ َ ‫ﺼﻔ‬ ْ ‫ﻓَﺄ َ َﻛ َﻼ ِﻣ ْﻨﻬَﺎ ﻓَﺒَﺪ‬
ِ ‫َﺕ ﻟَﻬُ َﻤﺎ َﺳﻮْ ﺁﺗُﻬُ َﻤﺎ َﻭﻁَﻔِﻘَﺎ ﻳَ ْﺨ‬
َ ‫ﺛُ ﱠﻢ ﺍﺟْ ﺘَﺒَﺎﻩُ َﺭﺑﱡﻪُ ﻓَﺘ‬
‫َﺎﺏ َﻋﻠَ ْﻴ ِﻪ َﻭﻫَﺪ َٰﻯ‬ ﴾١٢١﴿ ‫َﺭﺑﱠﻪُ ﻓَﻐ ََﻮﻯ‬ ‫ﺼ ٰﻰ ﺁ َﺩ ُﻡ‬
َ ‫َﻭ َﻋ‬
20:121-122 A brief account of the lapse by human beings as
symbolized by Adam is given here. Lapse is unintentional and not out
of stubbornness and pride. Here, the dogma of original sin is traced to
its very root and then refuted. It is made clear that sin forms no part of
the heritage of man and that he is punished only for his own trespasses
and offences. If it were not possible for a human being to get rid of
sin, then the very purpose of Divine punishment is defeated. The
“forbidden tree” is simply an allegory of the limits Allâh has set on
our desires and actions. Human lapse, symbolized here by Adam is
only an error of judgment: it is inadvertent and involuntary, not at all
intentional or deliberate. The verse tells that negligence is one of the
recurrent characteristics of the human race (Râzî). Since the faculty of

732
conceptual thinking is a human beings endowment, his forgetting is an
evidence of the weakness that is characteristic of the human race
(4:28). This emphasizes once again the necessity of Revelation and
the human beings dependence on unceasing Divine guidance, as
pointed out in verse 113. Therefore, Allâh has sent His Laws through
His Messengers to every nation, and that Law was not a burden.
Divine Law is a blessing, since it repeatedly informs us of the bounds
we have to keep in order to secure happiness and prosperity. In this
chapter the detailed account of Adam is given also with the object to
refuting the Paulian idea of many Christians that the Divine Law is a
burden or even a curse. Christianity has a link to Mosaic dispensation.
Moses was a Law-giving Prophet; if the Law was a curse then Moses
should have been condemned and denounced.

‫ْﺾ َﻋ ُﺪ ﱞﻭ ۖ◌ ﻓَﺈ ِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜﻢ ﱢﻣﻨﱢﻲ ﻫُﺪًﻯ‬ ُ ‫ﺎﻝ ﺍ ْﻫﺒِﻄَﺎ ِﻣ ْﻨﻬَﺎ َﺟ ِﻤﻴﻌًﺎ ۖ◌ ﺑَ ْﻌ‬
ٍ ‫ﻀ ُﻜ ْﻢ ﻟِﺒَﻌ‬ َ َ‫ﻗ‬
ٰ‫ﻀﻞﱡ َﻭ َﻻ ﻳَ ْﺸﻘَﻰ‬ َ ‫ﻓَ َﻤ ِﻦ ﺍﺗﱠﺒَ َﻊ ﻫُﺪ‬
ِ َ‫َﺍﻱ ﻓَ َﻼ ﻳ‬
20:123 The words “both parties” in the statement “Go hence! Both
parties one and all, you being enemies one to another” refers to the
fighting and contesting parties, not Adam and his wife. The words that
follow explain this context.

‫ﺖ ِﻣﻦ ﱠﺭﺑﱢﻚَ ﻟَ َﻜﺎﻥَ ﻟِﺰَ ﺍ ًﻣﺎ َﻭﺃَ َﺟ ٌﻞ ﱡﻣ َﺴ ًّﻤﻰ‬

ْ َ‫َﻭﻟَﻮْ َﻻ َﻛﻠِ َﻤﺔٌ َﺳﺒَﻘ‬
ِ ُ‫ﻗَﺎ َﻝ َﻋ َﺬﺍﺑِﻲ ﺃ‬
ْ ‫ﺻﻴﺐُ ﺑِ ِﻪ َﻣ ْﻦ ﺃَﺷَﺎ ُء ۖ◌ َﻭ َﺭﺣْ َﻤﺘِﻲ َﻭ ِﺳ َﻌ‬
20:129 The reference is to ‫ﺖ ُﻛ ﱠﻞ‬
‫َﻲ ٍء‬
ْ ‫“ ﺷ‬As for My punishment, I inflict on whom I will, but My Mercy
embraces all things” (7:156).

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 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬
The Prophets
(Revealed before Hijrah)
The last chapter dealt with the account of Moses, and contrasted it
with the growth of evil in individuals like Pharaoh and Sâmarî. It
concluded with a warning against sin and evil and an exhortation to
the purification of the soul with prayer and praise. This chapter begins
with the external obstacles placed by evil against such purification,
illustrating this with reference to Abrahams fight against idolatry, Lots
fight against unnatural wickedness, Noahs against unbelief, Davids
and Solomons against injustice, Jobs against impatience, the fight of
Ismâîl, Idris (Enoch) and Dhul-Kifl against want of steady
perseverance, Zunnûns fight against hasty anger, Zachariahs against
spiritual isolation, and Marys against the lusts of this worldly life.
Each of the accounts is designed to illustrate a specific point about the
souls purification. Prophets were human beings and had to win their
ground against resistance from evil. If we had inherited sin and could
not shed it, then there would be no sense or justification in punishing
sinners nor there a point in sending long chains of Divine Messengers.
The narration of the Prophets is meant to illustrate the continuity and
intrinsic unity of all Divine Revelations and of the human beings
spiritual experience. The chapter points to another Divine Law, which
is that whenever spiritual darkness enshrouds a nation, Allâh envoys a
Messenger. The chapter deals more with the deliverance of the
righteous than the punishment of the evil, more with the triumph of
truth than the annihilation of falsehood.
This chapter also exhorts us of the favours of Allâh to the righteous
and informs us, in verse 94, in His words, “Whoever does deeds of
righteousness and is a believer will find there is no disapproval of his

734
 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬

endeavors” (21:94; 101;). Abraham was saved from being burnt by

fire just as Noah was saved from the rising waters (21:76), Lot from
an earthquake (21:71; 74), David from the conspirators who climbed
the walls of his palace (38:21-22), Job from the thirst of the desert
(21:84), Jonas from drowning in the sea (21:88), Zachariah from
being left alone without an heir (21:89), Moses from the tides of the
ocean (20:78), Jesus from the cross (3:55; 4:157), and the Holy
Prophet (pbuh) from the murdering schemes of his opponents. At the
end of the chapter we are taught the prayer to achieve this goal.

َ‫َﻭ َﻣﺎ َﺟ َﻌ ْﻠﻨَﺎﻫُ ْﻢ َﺟ َﺴﺪًﺍ ﱠﻻ ﻳَﺄْ ُﻛﻠُﻮﻥَ ﺍﻟﻄﱠ َﻌﺎ َﻡ َﻭ َﻣﺎ َﻛﺎﻧُﻮﺍ ﺧَ ﺎﻟِ ِﺪﻳﻦ‬
21:8 All appointees of Allâh were human beings and differed from
other humans by rank and distinction but not in their basic nature. The
verse denies any supernatural quality in the Prophets, and Jesus is not
an exception. If Jesus is in heaven, as some Muslims believe, waiting
for his return to earth, then he must be getting his daily meals from
somewhere. The verse also informs us that “neither were they people
given unusually long lives” َ‫ َﻭ َﻣﺎ َﻛﺎﻧُﻮﺍ ﺧَﺎﻟِ ِﺪﻳﻦ‬. If Jesus were still alive in
heaven, he would now be more than 2000 years old. This sentence
also debunks the beliefs of some Muslims who think that earlier
Prophets remained among their followers for centuries. This may be
true of their teachings, but not of the Prophets themselves. Only a bit
further down, the assertion of a limited lifespan is generalized to all
human beings: “We have not assigned to any human being before you
an unusually prolonged life. If you die shall they live unusually long?”
(21:34). No exception to this Divine Law has been mentioned. All
Prophets had a mortal body that needed food for its support, and every
one of them tasted death. Therefore it should not be insisted that verse
3:55 describes a bodily ascension of Jesus into heaven. We should
make use of our understanding, as required by the Holy Qur’ân
(21:10).

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 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬

َ‫ﻟَﻘَ ْﺪ ﺃَﻧﺰَ ْﻟﻨَﺎ ﺇِﻟَ ْﻴ ُﻜ ْﻢ ِﻛﺘَﺎﺑًﺎ ﻓِﻴ ِﻪ ِﺫ ْﻛ ُﺮ ُﻛ ْﻢ ۖ◌ ﺃَﻓَ َﻼ ﺗَ ْﻌﻘِﻠُﻮﻥ‬

21:10 When the opponents of the Holy Qur’ân demanded a sign of
destruction, they are told that the Holy Qur’ân has been revealed not
to destroy them but to make them a great and eminent nation. This is
an allusion to the dignity and happiness that a human being may attain
by following the precepts laid down in the Holy Qur’ân.

َ‫ﺼﻔُﻮﻥ‬ ِ ْ‫ﷲِ َﺭﺏﱢ ْﺍﻟ َﻌﺮ‬

ِ َ‫ﺵ َﻋ ﱠﻤﺎ ﻳ‬ ‫ﷲُ ﻟَﻔَ َﺴ َﺪﺗَﺎ ۚ◌ ﻓَ ُﺴﺒ َْﺤﺎﻥَ ﱠ‬
‫ﻟَﻮْ َﻛﺎﻥَ ﻓِﻴ ِﻬ َﻤﺎ ﺁﻟِﻬَﺔٌ ﺇِ ﱠﻻ ﱠ‬
21:22 Allâh is spoken of as the “Lord and Nourisher to perfection
(Rabb ‫ ) َﺭﺏﱢ‬of the Throne of Power” (al-‘Arsh ‫ﺵ‬ ْ Everything in
ِ ْ‫)ﺍﻟ َﻌﺮ‬.
existence is subject to the Divine Law, or the laws of nature, as
atheists would say. In these laws there is order, regularity, and
precision. Everything is finely adjusted, so much that even a small
deviation would cause a collapse of the fine balance. The history of
the natural sciences consists of attempts to unify seemingly different
phenomena as manifestations of a more unified law. The quest for a
unified theory describing all phenomena in the universe is the highest
goal of theoretical physics. One Law points to One Author and
Maintainer of that Law. The unity of Law is a clear proof of the Unity
of the Maker.

َ‫َﻻ ﻳَ ْﺴﺒِﻘُﻮﻧَﻪُ ﺑِ ْﺎﻟﻘَﻮْ ِﻝ َﻭﻫُﻢ ﺑِﺄ َ ْﻣ ِﺮ ِﻩ ﻳَ ْﻌ َﻤﻠُﻮﻧَﺒَﻞْ ِﻋﺒَﺎ ٌﺩ ﱡﻣ ْﻜ َﺮ ُﻣﻮﻥ‬

21:27 This verse affords a conclusive proof of the innocence of the
Prophets. The context shows clearly that the verse speaks of the
Prophets who are close to Him and are wholly dedicated to Him ( ‫ِﻋﺒَﺎ ٌﺩ‬
َ‫) ﱡﻣ ْﻜ َﺮ ُﻣﻮﻥ‬. Their being close to Him is a metaphorical expression of their
spiritual eminence and place of honour in His sight, and does not bear
any special connotation of physical nearness, as Allâh is limitless in
space as well as in time (Kashshaf; Râzî.).

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 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬

‫ﺽ َﻛﺎﻧَﺘَﺎ َﺭ ْﺗﻘًﺎ ﻓَﻔَﺘَ ْﻘﻨَﺎﻫُ َﻤﺎ ۖ◌ َﻭ َﺟ َﻌ ْﻠﻨَﺎ‬َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﺃَ َﻭﻟَ ْﻢ ﻳَ َﺮ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺃَ ﱠﻥ ﺍﻟ ﱠﺴ َﻤ‬
‫ِﻣﻦَ ْﺍﻟ َﻤﺎ ِء ُﻛ ﱠﻞ َﺷ ْﻲ ٍء َﺣ ﱟﻲ‬
21: 30 This verse points to the unitary origin of all matter and all life.
The unmistakable reference to the unitary origin of the universe,
dubbed here “the heavens and the earth,” strikingly anticipates the
modern view of astrophysicists that the universe originated and
expanded from one tiny point. Very little was known of biology and
biochemistry in those days, but the Holy Qur’ân, in the clearest terms,
speaks of water as the element from which all life originated and
water as a necessity for life.

‫ﺍﺳ َﻲ ﺃَﻥ ﺗَ ِﻤﻴ َﺪ ﺑِ ِﻬ ْﻢ َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻴﻬَﺎ ﻓِ َﺠﺎﺟًﺎ ُﺳﺒ ًُﻼ ﻟﱠ َﻌﻠﱠﻬُ ْﻢ‬ ِ ْ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻲ ْﺍﻷَﺭ‬
ِ ‫ﺽ َﺭ َﻭ‬
َ‫ﻳَ ْﻬﺘَ ُﺪﻭﻥ‬
21:31 This verse points to the great upheavals and violent agitations
that led to the formation of the mountains before human beings
existence on earth. The mountains owe their rise to the gradual
balancing process to which the solid crust of the earth is subjected.
The mountains are as pegs, symbols of the firmness and relative
equilibrium that the surface of the earth has gradually achieved in the
course of its geological history. In the cosmic space are aggregations
of matter, which form planets, stars, nebulae, or galaxies. They may
have the shape of mountains and pyramids. They are suspended in
space and move in their respective orbits, and each orbit or sphere
contains a kind of matter in which it floats and which is a source of
our protection from some deadly particles. The Holy Book is not a
treatise on science. It merely refers to a certain phenomenon in nature
for the purpose of elucidating the principles underlying nature. Since
it comes from the Omniscient, All-Knowing Allâh, it cannot import
wrong knowledge. Such scientific truths were mentioned in the Holy
Qur’ân at a time when no one knew them. The Holy Qur’ân inspired
the early Muslims to rescue astronomy from the clutches of astrology

737
 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬

and place it on a strictly scientific basis, leading to many valuable

discoveries.

‫ﻗُ ْﻠﻨَﺎ ﻳَﺎ ﻧَﺎ ُﺭ ُﻛﻮﻧِﻲ ﺑَﺮْ ﺩًﺍ َﻭ َﺳ َﻼ ًﻣﺎ َﻋﻠَ ٰﻰ ﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ‬
21:69 The enemies of Abraham planned to kill Abraham by burning
him in fire (cf. 29:24). Neither the previous verse 21:68, nor the
following verse, nor anywhere else does the Holy Qur’ân state that
Abrahams enemies did actually manage to throw him into fire.
According to this verse Allâh countered their plan (see also 29:24;
37:97-98). There are many fictional accounts concerning Abraham
and the fire, but all are products of peoples imagination, unfounded in
the Holy Qur’ân.

‫ﺖ ﻓِﻴ ِﻪ َﻏﻨَ ُﻢ ْﺍﻟﻘَﻮْ ِﻡ َﻭ ُﻛﻨﱠﺎ‬

ْ ‫ﺙ ﺇِ ْﺫ ﻧَﻔَ َﺸ‬
ِ ْ‫ﺎﻥ ﻓِﻲ ْﺍﻟ َﺤﺮ‬ ِ ‫َﻭﺩَﺍ ُﻭﻭ َﺩ َﻭ ُﺳﻠَ ْﻴ َﻤﺎﻥَ ﺇِ ْﺫ ﻳَﺤْ ُﻜ َﻤ‬
َ‫ﻟِ ُﺤ ْﻜ ِﻤ ِﻬ ْﻢ َﺷﺎ ِﻫ ِﺪﻳﻦ‬
21:78 Al-Harth ‫ﺙ‬ ِ ْ‫“ ْﺍﻟ َﺤﺮ‬a certain crop”. The suffix al ‫ ﺍﻝ‬before harth
‫ﺙ‬ ْ‫ﺮ‬
ِ َ ‫ﺣ‬ specifies the reference being made. Al-Harth ‫ﺙ‬ ِ ْ‫ ْﺍﻟ َﺤﺮ‬may also
stand for Davids land that he ruled, and Ghanam al-Qaum ‫َﻏﻨَ ُﻢ ْﺍﻟﻘَﻮْ ِﻡ‬
“sheep of a certain people” may signify those neighbouring tribes who
infringed upon the borders of the land under Davids rule. The
reference is to the measures, which David and Solomon adopted to
repel their enemies raids. David was a great warrior, so he favoured
adopting a strong and severe policy; Solomon, however, wished to
pursue a milder policy. Since both had been inspired by a deep sense
of justice, Allâh “bore witness to their judgments.”

َ َ‫ﻓَﻔَﻬﱠ ْﻤﻨَﺎﻫَﺎ ُﺳﻠَ ْﻴ َﻤﺎﻥَ ۚ◌ َﻭ ُﻛ ًّﻼ ﺁﺗَ ْﻴﻨَﺎ ُﺣ ْﻜ ًﻤﺎ َﻭ ِﻋ ْﻠ ًﻤﺎ ۚ◌ َﻭ َﺳ ﱠﺨﺮْ ﻧَﺎ َﻣ َﻊ ﺩَﺍ ُﻭﻭ َﺩ ْﺍﻟ ِﺠﺒ‬
‫ﺎﻝ‬
ِ ْ‫ﺱ ﻟﱠ ُﻜ ْﻢ ﻟِﺘُﺤ‬
‫ﺼﻨَ ُﻜﻢ‬ ٍ ‫ﺻ ْﻨ َﻌﺔَ ﻟَﺒُﻮ‬َ ُ‫﴾ َﻭ َﻋﻠﱠ ْﻤﻨَﺎﻩ‬٧٩﴿ َ‫ﻳُ َﺴﺒﱢﺤْ ﻦَ َﻭﺍﻟﻄﱠ ْﻴ َﺮ ۚ◌ َﻭ ُﻛﻨﱠﺎ ﻓَﺎ ِﻋﻠِﻴﻦ‬
‫ﱢﻣﻦ ﺑَﺄْ ِﺳ ُﻜ ْﻢ‬
21:79-80 Allâh taught David “the art of making coats of iron” to be
used in warfare by his soldiers. The words also allude to the fact that it
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 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬

is Allâh Who teaches how to make garments of taqwa (7:26), which

guard against sin, harm, distress, and fear. The “subjugation of birds”
is the use of birds for rapid communication (e.g. carrier pigeons), and
the subjugation of mountains is the submission of the dwellers of
mountains. Just as the Qaryah ‫( ﻗَﺮﻳﺔ‬city) is sometimes used in the
sense of Ahl Qaryah ‫ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ‬, the inhabitants of a city (cf.:21:95;
22:47), so al-Jibâl ‫ ْﺍﻟ ِﺠﺒَﺎ َﻝ‬stands for Ahl al-Jibâl ‫ﺃﻫﻞ ْﺍﻟ ِﺠﺒَﺎ َﻝ‬. We have to
account for the suffix al in the words al-Jibâl ‫ ْﺍﻟ ِﺠﺒَﺎ َﻝ‬and al-Tair ‫ﺍﻟﻄﱠﻴْﺮ‬.
The suffix al specifies the meanings of these words, and thus is not to
be used in literal sense. That “the mountains celebrated the Glory (of
Allâh)” َ‫ ْﺍﻟ ِﺠﺒَﺎ َﻝ ﻳُ َﺴﺒﱢﺤْ ﻦ‬is an indication that the dwellers in the mountains
followed the faith of David, the true faith of belief in One God.
According to some interpreters Al-Jibâl ‫ ْﺍﻟ ِﺠﺒَﺎ َﻝ‬also stands for
“powerful nations,” as in 19:90 and 20:105.

◌ۚ ‫ﺎﺭ ْﻛﻨَﺎ ﻓِﻴﻬَﺎ‬ ِ ْ‫ﺻﻔَﺔً ﺗَﺠْ ِﺮﻱ ﺑِﺄ َ ْﻣ ِﺮ ِﻩ ﺇِﻟَﻰ ْﺍﻷَﺭ‬

َ َ‫ﺽ ﺍﻟﱠﺘِﻲ ﺑ‬ َ ‫َﻭﻟِ ُﺴﻠَ ْﻴ َﻤﺎﻥَ ﺍﻟﺮﱢ‬
ِ ‫ﻳﺢ ﻋَﺎ‬
21:81 “Subjugation of winds” is an indication that Solomon used the
knowledge about the blowing of winds to propel sailing ships for
warfare and trade.

ِ ‫َﻭﺗَﻘَﻄﱠﻌُﻮﺍ ﺃَ ْﻣ َﺮﻫُﻢ ﺑَ ْﻴﻨَﻬُ ْﻢ ۖ◌ ُﻛﻞﱞ ِﺇﻟَ ْﻴﻨَﺎ َﺭ‬

َ‫ﺍﺟﻌُﻮﻥ‬
21:93 The sudden turn of the discourse from the second-person plural
to third-person is indicative of Allâh’s disapproval, i.e., His turning
away from those who tried to break the believers unity.

َ‫َﻭ َﺣ َﺮﺍ ٌﻡ َﻋﻠَ ٰﻰ ﻗَﺮْ ﻳَ ٍﺔ ﺃَ ْﻫﻠَ ْﻜﻨَﺎﻫَﺎ ﺃَﻧﱠﻬُ ْﻢ َﻻ ﻳَﺮْ ِﺟﻌُﻮﻥ‬

21:95 This verse informs us of the inviolable Divine Law: those
nations that are dead as a result of Divine punishment will not return
to power again.

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 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬

‫ﺼﺎ ُﺭ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻳَﺎ َﻭ ْﻳﻠَﻨَﺎ ﻗَ ْﺪ ُﻛﻨﱠﺎ‬َ ‫ﺼﺔٌ ﺃَ ْﺑ‬

َ ‫ﺎﺧ‬ ِ ‫ﻖ ﻓَﺈ ِ َﺫﺍ ِﻫ َﻲ َﺷ‬‫ﺏ ْﺍﻟ َﻮ ْﻋ ُﺪ ْﺍﻟ َﺤ ﱡ‬
َ ‫َﻭﺍ ْﻗﺘ ََﺮ‬
َ‫ﻓِﻲ َﻏ ْﻔﻠَ ٍﺔ ﱢﻣ ْﻦ ﻫَ ٰـ َﺬﺍ ﺑَﻞْ ُﻛﻨﱠﺎ ﻅَﺎﻟِ ِﻤﻴﻦ‬
21:97 This verse again contains a great prophecy about the destruction
of the forces of “falsehood” in later days. That is, the forces of “Gog
and Magog” will lose their power. Gog and Magog symbolize “those
powers that are let loose”, and who “will come crashing down from
every height” with their air power, and “from the crest of every wave”
with their trading ships and warships in the oceans (cf. 18:99-100;
21:96).

َ‫﴾ َﻻ ﻳَ ْﺴ َﻤﻌُﻮﻥ‬١٠١﴿ َ‫ﺖ ﻟَﻬُﻢ ﱢﻣﻨﱠﺎ ْﺍﻟ ُﺤ ْﺴﻨ َٰﻰ ﺃُﻭﻟَ ٰـﺌِﻚَ َﻋ ْﻨﻬَﺎ ُﻣ ْﺒ َﻌ ُﺪﻭﻥ‬
ْ َ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﺳﺒَﻘ‬
َ‫ﺖ ﺃَﻧﻔُ ُﺴﻬُ ْﻢ ﺧَ ﺎﻟِ ُﺪﻭﻥ‬
ْ َ‫َﺣ ِﺴﻴ َﺴﻬَﺎ ۖ◌ َﻭﻫُ ْﻢ ﻓِﻲ َﻣﺎ ﺍ ْﺷﺘَﻬ‬
21:101-102 These two verses indicate that, as for those who are
righteous servants of Allâh and to whom He has promised a most fair
treatment, they shall be kept far removed from the punishments in this
world and the Hereafter. They will not hear the slightest sound
thereof, let alone enter it. This refutes the idea of some who read into
verse 19:72 that even the righteous shall first go to Hell.

ٍ ‫ﺐ ۚ◌ َﻛ َﻤﺎ ﺑَﺪ َْﺃﻧَﺎ ﺃَ ﱠﻭ َﻝ ﺧَ ْﻠ‬

‫ﻖ ﻧﱡ ِﻌﻴ ُﺪﻩُ ۚ◌ َﻭ ْﻋﺪًﺍ‬ ْ ‫ﻳَﻮْ َﻡ ﻧ‬
ِ ُ‫َﻄ ِﻮﻱ ﺍﻟ ﱠﺴ َﻤﺎ َء َﻛﻄَ ﱢﻲ ﺍﻟﺴ ِﱢﺠﻞﱢ ﻟِ ْﻠ ُﻜﺘ‬
َ‫َﻋﻠَ ْﻴﻨَﺎ ۚ◌ ﺇِﻧﱠﺎ ُﻛﻨﱠﺎ ﻓَﺎ ِﻋﻠِﻴﻦ‬
21:104 This verse contains the mystery of the start of creation, the
mystery beyond the “Big Bang.” Allâh informs us here that it was an
“unrolling of heavens like the unrolling of the written scrolls of a
book.” Reference to a “book” signifies the knowledge of each “word”
written on this universe by Allâh, He being the All-Knowing.

َ‫ﻱ ﺍﻟﺼﱠﺎﻟِﺤُﻮﻥ‬ َ ْ‫ُﻮﺭ ِﻣﻦ ﺑَ ْﻌ ِﺪ ﺍﻟ ﱢﺬ ْﻛ ِﺮ ﺃَ ﱠﻥ ْﺍﻷَﺭ‬

َ ‫ﺽ ﻳَ ِﺮﺛُﻬَﺎ ِﻋﺒَﺎ ِﺩ‬ ِ ‫َﻭﻟَﻘَ ْﺪ َﻛﺘَ ْﺒﻨَﺎ ﻓِﻲ ﺍﻟ ﱠﺰﺑ‬
ِ ‫ ﺍﻟ ﱠﺰﺑ‬is a generic term denoting
21:105 According to Ibn Jarîr al-Zabû‫ُﻮﺭ‬
any Book of wisdom. This is meant here. The word zabûr is derived

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 21. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬

from zabarajIk which means to throw stones, pelt with stones (Lane;
Lisân; Tâj). Zubrat is a fragment of iron, lump of iron, mane of iron,
big piece of iron. We were told before (cf. 21:80) that Allâh taught
ِ ‫ ﺍﻟ ﱠﺰﺑ‬in its deeper
David the art of making iron coats. Hence al-Zabûr‫ُﻮﺭ‬
meaning also contains references to some scientific knowledge related
to iron that was given to David. Very often al-Zabûr refers to the book
of Psalms supposed to be from David. In this sense al-Zabûr can mean
the Divine Scripture given to David containing spiritual and scientific
knowledge.
With reference to the prophecies in the Book of David and the other
later Divine Scriptures, the verse reminds us that the “land” will be
possessed by َ‫ﻱ ﺍﻟﺼﱠﺎﻟِﺤُﻮﻥ‬
َ ‫ ِﻋﺒَﺎ ِﺩ‬- “the true worshippers.” The land can be
the land of Palestine or some other. During the caliphate of ‘Umar (rz),
Muslims became the rulers of Palestine, and soon after, their rule
extended from Spain to the borders of China. Al-Ardz ‫ﺽ‬ َ ْ‫( ْﺍﻷَﺭ‬the
earth) is not limited to a particular place or a country or to our planet.
The verse is an echo of a great prophecy given in the preceding verse.
The promise is given to the َ‫ﻱ ﺍﻟﺼﱠﺎﻟِﺤُﻮﻥ‬ َ ‫ ِﻋﺒَﺎ ِﺩ‬- “righteous servants” of
Allâh who are His true worshippers and not to those who profess to be
Muslims with their tongues. The following verse reinstates this
reference and reinforces the necessity of worship.

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 22. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺞ‬
The Pilgrimage
(Revealed after Hijrah)
The previous five chapters dealt with Messengers who were appointed
to proclaim the Truth and show the guidance to overcome evil. The
following four chapters carve out the specifics of dealing with the
environments and methods wherewith to enhance our spiritual
progress. This chapter focuses on the implication of pilgrimage,
sacrifices, striving hard, and fighting in defense. It also deals with the
fall of Makkah, the emigration to Madînah, and victory over the
Byzantines, over Persia, and over the Jewish tribes.

‫ﺕ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ‬ ٍ ‫ﺕ َﺟﻨﱠﺎ‬ِ ‫ﷲَ ﻳُ ْﺪ ِﺧ ُﻞ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
‫ﺇِ ﱠﻥ ﱠ‬
‫ﺐ َﻭﻟُ ْﺆﻟُﺆًﺍ ۖ◌ َﻭﻟِﺒَﺎ ُﺳﻬُ ْﻢ ﻓِﻴﻬَﺎ َﺣ ِﺮﻳ ٌﺮ‬ ِ ‫ْﺍﻷَ ْﻧﻬَﺎ ُﺭ ﻳ َُﺤﻠﱠﻮْ ﻥَ ﻓِﻴﻬَﺎ ِﻣ ْﻦ ﺃَ َﺳ‬
ٍ َ‫ﺎﻭ َﺭ ِﻣﻦ َﺫﻫ‬
22:23 The Holy Prophet (pbuh) and his Companions were well aware
that “gardens served with running streams” and “ornaments of
bracelets of gold and pearls” and “raiment of silk” were references to
the rich and fertile lands ruled by the kings of Persia and the Emperors
of the Byzantium, and the lands of Mesopotamia and Syria. The Holy
Prophet (pbuh) is reported to have said, “The Nile and the Euphrates
are two of the rivers of Paradise” (Abû Muslim). This saying of the
Holy Prophet (pbuh) explains this verse.

ِ ِ‫ﺖ ْﺍﻟ َﻌﺘ‬

‫ﻴﻖ‬ ِ ‫ﻭﺭﻫُ ْﻢ َﻭ ْﻟﻴَﻄﱠ ﱠﻮﻓُﻮﺍ ﺑِ ْﺎﻟﺒَ ْﻴ‬
َ ‫ﺛُ ﱠﻢ ْﻟﻴَ ْﻘﻀُﻮﺍ ﺗَﻔَﺜَﻬُ ْﻢ َﻭ ْﻟﻴُﻮﻓُﻮﺍ ﻧُ ُﺬ‬
22:29 According to Ibn Jarîr the phrase Thumma la-Yaqdzu tafatha-
hum ‫ ﺛُ ﱠﻢ ْﻟﻴَ ْﻘﻀُﻮﺍ ﺗَﻔَﺜَﻬُ ْﻢ‬means, “Then let them complete the rites of worship
incumbent on them by virtue of their pilgrimage.”

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 22. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺞ‬

◌ۚ ‫ﻯ ِﻣﻨ ُﻜ ْﻢ‬ ‫َﺎﻝ ﱠ‬

ٰ ‫ﷲَ ﻟُﺤُﻮ ُﻣﻬَﺎ َﻭ َﻻ ِﺩ َﻣﺎ ُﺅﻫَﺎ َﻭﻟَ ٰـ ِﻜﻦ ﻳَﻨَﺎﻟُﻪُ ﺍﻟﺘﱠ ْﻘ َﻮ‬ َ ‫ﻟَﻦ ﻳَﻨ‬
22:37 The verse sheds light on the essence, inwardness, and real
object and purpose of sacrifice. Sacrifice in Islam does not serve the
purpose of appeasing an offended deity. The object underlying
sacrifice is to realize and proclaim the Oneness of Allâh by sacrificing
our desires and aspirations for His sake. The subject of sacrifice is
interrelated with the Pilgrimage, as every Pilgrimage (hajj) requires
the sacrifice of an animal. It is the lesson of sacrifice that is taught in
Pilgrimage. When an animal is sacrificed, Allâh’s name is mentioned
over it, reminding us that we are sacrificing something over which we
hold control, and that it is Allâh who holds control over us.

‫ﺃُ ِﺫﻥَ ﻟِﻠﱠ ِﺬﻳﻦَ ﻳُﻘَﺎﺗَﻠُﻮﻥَ ﺑِﺄَﻧﱠﻬُ ْﻢ ﻅُﻠِ ُﻤﻮﺍ‬

22:39 In the preceding verse Allâh gave a promise to “defend the
believers.” In connection with this promise the present verse
enunciates the permission to fight physically in self-defense. This is
the earliest Qur’ânic reference to the problem of war. The principle of
war to be waged in self-defense, and only in self-defense, has been
further elaborated in the chapter of Al-Baqarah as well as some other
places of the Holy Qur’ân. The defense of religious freedom is the
foremost cause for which arms may be taken up (see also 2:193).
Religious freedom, which is enjoined by the Holy Qur’ân, has not yet
been surpassed by the most civilized and tolerant of nations. It allows
war only to defend ones faith, honour, life, and country. Otherwise the
Holy Qur’ân has attached very great importance and sanctity to
human life (5:32; 17:33). The section under comment lays down the
conditions under which Muslims can take up arms.

‫ﷲُ ۗ◌ َﻭﻟَﻮْ َﻻ َﺩ ْﻓ ُﻊ ﱠ‬ ‫ﻖ ﺇِ ﱠﻻ ﺃَﻥ ﻳَﻘُﻮﻟُﻮﺍ َﺭﺑﱡﻨَﺎ ﱠ‬ ُ

ِ‫ﷲ‬ ِ َ‫ﺍﻟﱠ ِﺬﻳﻦَ ﺃ ْﺧ ِﺮﺟُﻮﺍ ِﻣﻦ ِﺩﻳ‬
‫ﺎﺭ ِﻫﻢ ﺑِ َﻐﻴ ِْﺮ َﺣ ﱟ‬
‫ﺎﺟ ُﺪ ﻳ ُْﺬ َﻛ ُﺮ ﻓِﻴﻬَﺎ‬ ٌ ‫ﺻﻠَ َﻮ‬
ِ ‫ﺍﺕ َﻭ َﻣ َﺴ‬ َ ‫ﺻ َﻮﺍ ِﻣ ُﻊ َﻭﺑِﻴَ ٌﻊ َﻭ‬َ ‫ﺖ‬ ْ ‫ْﺾ ﻟﱠﻬُ ﱢﺪ َﻣ‬
ٍ ‫ْﻀﻬُﻢ ﺑِﺒَﻌ‬
َ ‫ﺎﺱ ﺑَﻌ‬ َ ‫ﺍﻟﻨﱠ‬
◌ۗ ‫ﷲِ َﻛﺜِﻴﺮًﺍ‬ ‫ﺍ ْﺳ ُﻢ ﱠ‬

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22:40 Just a few verses before, religious rites of other people were
acknowledged: “We have prescribed certain rites of worship for every
people” (22:34). Now the places of worship of other faiths are shown
respect when He says, “Cloisters and churches and synagogues and
mosques are the places where Allâh’s name is being mentioned.” This
is because He said that He has created His creatures to worship Him
(51:56). Allâh says, “He has decreed that you should not worship any
but Him” (17:23). This means that human beings have an inherent
inclination to worship Allâh, however often worship their own poor
and limited idea of God. Thus He is worshipped in every object of
worship: the worship is inherent in us and does not need to be
prescribed. Often the object of worship that people consider proper is
not, as it reflects misconception on the part of the people, who
envision an „image of Allâh“ in the form of a created thing. Often the
object of worship that people consider proper is not, as it reflects
misconception on the part of the people, who envision their deity in
the form of a created thing. These images take the forms like a star,
the sun, monkeys (Hanumân) or other animals or human beings (cf.
35:13-15). That is why we are told to pray, “Show us the right and
straight path (1:6).” His special favour guides us to the right path that
leads to Him.

ِ ‫ﷲُ َﻭ ْﻋ َﺪﻩُ ۚ◌ َﻭﺇِ ﱠﻥ ﻳَﻮْ ًﻣﺎ ِﻋﻨ َﺪ َﺭﺑﱢﻚَ َﻛﺄ َ ْﻟ‬

‫ﻒ‬ ِ ‫ْﺠﻠُﻮﻧَﻚَ ﺑِ ْﺎﻟ َﻌ َﺬﺍ‬
‫ﺏ َﻭﻟَﻦ ﻳ ُْﺨﻠِﻒَ ﱠ‬ ِ ‫َﻭﻳَ ْﺴﺘَﻌ‬
َ‫َﺳﻨَ ٍﺔ ﱢﻣ ﱠﻤﺎ ﺗَ ُﻌ ﱡﺪﻭﻥ‬
22:47 “One day with your Lord is (sometimes) equal to one thousand
years by your counting.” The Holy Prophet (pbuh) is reported to have
said that the first three centuries of Islam would be its best period,
after which falsehood would spread and a period of darkness would
set in that will extend to over a thousand years (Tirmidhî). This saying
of the Holy Prophet (pbuh) explains the verse under discussion. Those
spoken of here are the opponents of truth who were to come later and

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who have been allowed to oppose the advancement of Islam for a

thousand years (see also 6:57; 8:32; 13:6;20:102; 32:5).

ُ َ‫ُﻮﻝ َﻭ َﻻ ﻧَﺒِ ﱟﻲ ﺇِ ﱠﻻ ﺇِ َﺫﺍ ﺗَ َﻤﻨﱠ ٰﻰ ﺃَ ْﻟﻘَﻰ ﺍﻟ ﱠﺸ ْﻴﻄ‬

‫ﺎﻥ ﻓِﻲ‬ ٍ ‫َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ِﻣﻦ ﻗَ ْﺒﻠِﻚَ ِﻣﻦ ﱠﺭﺳ‬
◌ۗ ‫ﷲُ ﺁﻳَﺎﺗِ ِﻪ‬‫ﺎﻥ ﺛُ ﱠﻢ ﻳُﺤْ ِﻜ ُﻢ ﱠ‬ ‫ﺃُ ْﻣﻨِﻴﱠﺘِ ِﻪ ﻓَﻴَﻨ َﺴ ُﺦ ﱠ‬
ُ َ‫ﷲُ َﻣﺎ ﻳ ُْﻠﻘِﻲ ﺍﻟ ﱠﺸ ْﻴﻄ‬
22:52 “When he (the Prophet) longed (to attain what he sought), satan
(interfered and) put hindrances in the way of what he sought after.” It
is not possible for satan to interfere with the purity of the Qur’ânic
Revelation. The word Tamannâ ‫ﺗَ َﻤﻨﱠ ٰﻰ‬, “to long for or to wish,”
signifies the desire to attain to that which is liked by the Prophets.
What every Prophet desires is the establishment of the Truth, and it is
with this desire that satan interferes.
Some careless, prejudiced Christian writers connect the revelation of
this verse to the false story of what they call “the lapse” of
Muhammad (pbuh). They say that one day at Makkah when the
Prophet recited the 20th. and 21st. verses of chapter 53 (Al-Najm), satan
put in his mouth the words, “These are exalted goddesses and their
intercession is hoped for” (Tilkal Gharâniq al-Ûlâ wa inna
shafâ‘atahum ma laturajja ‫ ﺗِﻠﻚ ﻏﺮﺍﺋﻖ ﺍﻻﻭﻟﺊ ﻭﺇﻧٌﻲ ﺷﻔﺎﻋﺔ ﻫﻢ ﻣﺎﺗﺮﺟﻊ‬They
claim that it was the Prophets compromise with idolatry. All sound
and reliable writers (Kathîr; Râzi; Baidzawî) have rejected this story.
The critics of Islam rely for such stories upon Waqîdî, the inveterate
liar and fabricator of reports (‘Ainî; Qâzî Ayyâd; Nawâwî). It is
further alleged that this verse was revealed in connection with this
incident. But the fact is that chapter 53 was revealed in the fifth year
of the call and this chapter in the twelfth and thirteenth year, on the
eve of the Holy Prophets departure from Makkah to Madînah. It is
because of this purported inconsistency that it is said that the chapter
was revealed partly before and partly after Hijrah. Dhahhak, however,
holds the view that the whole of this chapter was revealed after the
Hijrah. The reply given by Allâh can be found in verses 57:59 and
5:62-63.

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 23. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ‬

‫ﺎﺭ ﻓِﻲ ﺍﻟﻠﱠ ْﻴ ِﻞ‬ ‫َ ٰﺫﻟِﻚَ ﺑِﺄ َ ﱠﻥ ﱠ‬

ِ َ‫ﷲَ ﻳُﻮﻟِ ُﺞ ﺍﻟﻠﱠﻴ َْﻞ ﻓِﻲ ﺍﻟﻨﱠﻬ‬
َ َ‫ﺎﺭ َﻭﻳُﻮﻟِ ُﺞ ﺍﻟﻨﱠﻬ‬
22:61 Nahâr‫ ﺍﻟﻨﱠﻬَﺎﺭ‬stands for power and prosperity and Lail ‫ ﻟﱠ ْﻴ ِﻞ‬the loss
of power. Thus “making the night gain on the day” refers here to the
turn of fortune, in the form of the rise and fall of nations.

َ‫ﺏ ۚ◌ ﺇِ ﱠﻥ َ ٰﺫﻟِﻚ‬
ٍ ‫ﺽ ۗ◌ ﺇِ ﱠﻥ َ ٰﺫﻟِﻚَ ﻓِﻲ ِﻛﺘَﺎ‬ ِ ْ‫ﷲَ ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ ْﺍﻷَﺭ‬
‫ﺃَﻟَ ْﻢ ﺗَ ْﻌﻠَ ْﻢ ﺃَ ﱠﻥ ﱠ‬
‫َﻋﻠَﻰ ﱠ‬
‫ﷲِ ﻳَ ِﺴﻴ ٌﺮ‬
22:70 This verse puts forward three arguments against idolatry: 1)
human knowledge and reason (‫ ;)ﺃَﻟَ ْﻢ ﺗَ ْﻌﻠَ ْﻢ‬2) the verdict of history ( ‫ﻚ‬
َ ِ‫ﺇِ ﱠﻥ َ ٰﺫﻟ‬
‫ ;)ﻓِﻲ ِﻛﺘَﺎﺏ‬3) the ease with which Allâh destroys the dwellings of the
‫ﻚ َﻋﻠَﻰ ﱠ‬
wrongdoers (‫ﷲِ ﻳَ ِﺴﻴ ٌﺮ‬ َ ِ‫ﺇِ ﱠﻥ َ ٰﺫﻟ‬.).

23. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ‬

The Believers
(Revealed before Hijrah)
This chapter deals with the virtues that are the seedbed of Faith,
especially in an environment in which truth is denied and its votaries
are insulted and persecuted. Emphasis is laid on the unceasing Divine
guidance manifested in a long chain of God-inspired Prophets.
In the previous chapter conditions for the victories of the Faithful
were mentioned. Permission for self-defense against wrongful
aggression was given. In this chapter some additional prerequisites for
success are explained. They are summarized in the first nine verses.
These verses describe the seven spiritual stages of spiritual evolution.
In verses 13 and 14 seven physical stages of evolution are mentioned.

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 23. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ‬

The chapter begins with a brief description of the attributes and

characteristics of the Believers.

ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻫُ ْﻢ ﻋ َِﻦ ﺍﻟﻠﱠ ْﻐ ِﻮ ُﻣﻌ‬

َ‫ْﺮﺿُﻮﻥ‬
23:3 Laghw‫ ﺍﻟﻠﱠ ْﻐ ِﻮ‬is vain talk or thought and futile and frivolous action.
To avoid laghw is the first condition of success. This includes vain
talk related to some verses of the Holy Qur’ân (cf. 22:52), e.g., How
long was the rod of Moses? What kind of wood was used by Noah to
construct the ship? If Allâh is All-Mighty, can He can also send the
righteous to Hell, and so on. Similarly, inventing stories about verses
not understood by simple people also belongs to the category of laghw
(cf. 5:57; for example 3:45-49; 19:16-30; 27:16-23)

‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُﻬُ ْﻢ‬
ْ ‫ﺍﺟ ِﻬ ْﻢ ﺃَﻭْ َﻣﺎ َﻣﻠَ َﻜ‬
ِ ‫ﺇِ ﱠﻻ َﻋﻠَ ٰﻰ ﺃَ ْﺯ َﻭ‬
23:6 The particle aw ‫ ﺃﻭ‬does not denote an alternative with the
meaning “or” but in the sense of “rather,” in the nature of an
explanatory amplification, as is used in 25:62. It should not be
inferred from this verse that sexual intercourse with ones female slave
is permitted without marriage. This assumption is contradicted by the
Holy Qur’ân (see 4:3,24,25; 24:32). Just as the word muminûn ‫ﻣﺆﻣﻨﻮﻥ‬,
“believers,” applies to men and women alike, and the term Azwâj
‫ﺃَ ْﺯ َﻭﺍﺝ‬, “spouses,” also denotes both the wife and the husband, so there
is no reason for attributing to the phrase mâ malakat aimân-u-kum ‫َﻣﺎ‬
‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُﻬُ ْﻢ‬
ْ ‫ َﻣﻠَ َﻜ‬the meaning of “their female slave.” The phrase does not
relate to slaves at all, but has the same meaning as in 4:24, that is,
those whom they rightfully possess through wedlock.

َ ْ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ِﺮﺛُﻮﻥَ ْﺍﻟﻔِﺮْ ﺩَﻭ‬

َ‫ﺱ ﻫُ ْﻢ ﻓِﻴﻬَﺎ ﺧَ ﺎﻟِ ُﺪﻭﻥ‬
23:11 Firdaws ‫ ْﺍﻟﻔِﺮْ ﺩَﻭْ ﺱ‬is a garden that contains everything that should
be in a garden, and which produces opulently and of various kind, and
is broad, wide, capacious, and comfortable (Tâj). The verse means

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 23. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ‬

that, as they brought death over their desires, so in return they will be
given ever-lasting life.

ِ ْ ‫َﻭﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ‬
‫ﺍﻹﻧ َﺴﺎﻥَ ِﻣﻦ ﺳ َُﻼﻟَ ٍﺔ ﱢﻣﻦ ِﻁﻴ ٍﻦ‬
23:12-14 Sulâlah ‫ ﺳ َُﻼﻟَ ٍﺔ‬in its root expresses the process of evolution,
starting from the inorganic state to the organic, then from a single cell
to organized cells, then to the state of primitive animals, and, finally, a
human being. The creation of the human being is here traced back to
earth, as the life-germ in sperm is an extract of food that is drawn
from earth in whatever form it may be. The verses show that the
human soul is not implanted into the human body from outside but
grows in the body as it develops.

َ‫ﺻﺒ ٍْﻎ ﻟﱢ ْﻶ ِﻛﻠِﻴﻦ‬ ِ ُ‫َﻭ َﺷ َﺠ َﺮﺓً ﺗ َْﺨ ُﺮ ُﺝ ِﻣﻦ ﻁ‬

ُ ‫ﻮﺭ َﺳ ْﻴﻨَﺎ َء ﺗَﻨﺒ‬
ِ ‫ُﺖ ﺑِﺎﻟ ﱡﺪ ْﻫ ِﻦ َﻭ‬
23:20 The olive tree symbolizes the Muslim nation (see 24:35). It
reminds us of the prophecy of Deut. 33.2.

ٍ ‫ﺕ ﻗَ َﺮ‬
‫ﺍﺭ َﻭ َﻣ ِﻌﻴ ٍﻦ‬ َ ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﺍ ْﺑﻦَ َﻣﺮْ ﻳَ َﻢ َﻭﺃُ ﱠﻣﻪُ ﺁﻳَﺔً َﻭ‬
ِ ‫ﺁﻭ ْﻳﻨَﺎﻫُ َﻤﺎ ﺇِﻟَ ٰﻰ َﺭﺑ َْﻮ ٍﺓ َﺫﺍ‬
23:50 This verse gives us a clue to the mystery of the disappearance
of Jesus after the event of the Cross. According to the Gospels, Jesus
was affixed to the cross merely with ropes and not with nails, and
hung there only for a few hours. In this short period he could not have
died. This verse indicates that having been delivered from the
clutches of his enemies he was given refuge at some place described
as Rabwah ‫ َﺭ ْﺑ َﻮ ٍﺓ‬. Rabwah ‫ َﺭ ْﺑ َﻮ ٍﺓ‬means a land worth living; lofty plateau;
land abounding in green and fruitful valleys and with springs of
running water.

ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﺮﱡ ُﺳ ُﻞ ُﻛﻠُﻮﺍ ِﻣﻦَ ﺍﻟﻄﱠﻴﱢﺒَﺎ‬

َ ‫ﺕ َﻭﺍ ْﻋ َﻤﻠﻮﺍ‬
◌ۖ ‫ﺻﺎﻟِﺤًﺎ‬

748
23:51 “Eat of the things which are clean, good and pure and (thus) do
good works” points to a connection between the food one eats and
ones deeds.

ِ ‫ﺑِ ْﺎﻟ َﻌ َﺬﺍ‬

َ ‫ﺏ ﻓَ َﻤﺎ ﺍ ْﺳﺘَ َﻜﺎﻧُﻮﺍ ﻟِ َﺮﺑﱢ ِﻬ ْﻢ َﻭ َﻣﺎ ﻳَﺘ‬
َ‫َﻀ ﱠﺮ ُﻋﻮﻥ‬
23:76 This is an allusion to the famine that overtook the Makkans
after the Emigration of the Holy Prophet (pbuh).

َ‫ﻗُﻞ ﺭﱠﺏﱢ ﺇِ ﱠﻣﺎ ﺗُ ِﺮﻳَﻨﱢﻲ َﻣﺎ ﻳُﻮ َﻋ ُﺪﻭﻥ‬

23:93 This portion of the chapter was revealed toward the end of the
Makkan period. The Emigration of the Holy Prophet (pbuh) was an
indication that Divine punishment was about to overtake the pagan
Makkans.

َ‫َﻭ ِﻣﻦ َﻭ َﺭﺍﺋِ ِﻬﻢ ﺑَﺮْ ﺯَ ٌﺥ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ﻳُ ْﺒ َﻌﺜُﻮﻥ‬

23:100 Berzakh ‫ ﺑَﺮْ َﺯ ٌﺥ‬is a barrier. Berzakh denotes the intermediate
state from the time of death to the day of Resurrection. It is an
intermediate state of incomplete realization of the Requital. The verse
also asserts that the dead can never return to life in this world. The
dissolution of the barrier on the Day of Resurrection does not mean
that people will return to this world. The Day of Resurrection will
spell the end of our earth (cf. 21:104), and there is no question of
returning to the present life (Kashshaf).

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 24. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬
The Light
(Revealed after Hijrah)
This chapter is named after the Divine Attribute of Light (Nûr), which
is the Attribute of Allâh’s Incomparability, mentioned in verse 35.
The chapter focuses on Allâh’s relationship to human beings. Every
Light that is visible in the heights or in the valleys, whether in the soul
or in bodies, whether personal or impersonal, whether apparent or
hidden, whether in the mind or outside it, is a bounty of this Grace. It
envelops everything and nothing is deprived of this Light. It pierces
all objects and casts no shadow.
In the title-giving verse of this chapter we encounter the metaphor
Nûr alâ Nûr—Light upon Light, over and over. Allâh Himself is the
Source of all Lights and the fountainhead of all mercies and laws. The
second occurrence of “light” in the metaphor can be interpreted to
represent such of Allâh’s servants who will receive His Light. That is
to say that there shall be servants of Allâh who shall receive Allâh’s
Light and will guide others who are groping in darkness (cf.: 24:55).
The preceding chapter assured us that through the grace of the Holy
Qur’ân Allâh would keep raising servants of Him who would win His
pleasure.

‫ﺍﺣ ٍﺪ ﱢﻣ ْﻨﻬُ َﻤﺎ ِﻣﺎﺋَﺔَ َﺟ ْﻠ َﺪ ٍﺓ ۖ◌ َﻭ َﻻ ﺗَﺄْ ُﺧ ْﺬ ُﻛﻢ ﺑِ ِﻬ َﻤﺎ‬

ِ ‫ﺍﻟ ﱠﺰﺍﻧِﻴَﺔُ َﻭﺍﻟ ﱠﺰﺍﻧِﻲ ﻓَﺎﺟْ ﻠِ ُﺪﻭﺍ ُﻛ ﱠﻞ َﻭ‬
‫ﻳﻦ ﱠ‬
ِ‫ﷲ‬ ِ ‫َﺭ ْﺃﻓَﺔٌ ﻓِﻲ ِﺩ‬
24:2 The first ten verses of this chapter serve to explain to the first ten
verses of the previous chapter, notably in verses 23:5-7. The
environmental and social influences that wreck our spiritual and social
life have to do with sexuality and its misuse, whether in the form of
unregulated behaviour of false charges or scandals, or in breaching the
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 24. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬

refined conventions of personal or domestic privacy. Avoiding pitfalls

in such matters enables us to rise to a state that allows us to perceive
Divine Light. Chastity is a moral virtue that Allâh holds in high
esteem (cf.21:91; 66:12). Zina ‫ ﺯﻧﺎ‬is voluntary sexual intercourse
between a man and woman not married to one another. It covers both
adultery and fornication. From the old Scriptures times through
centuries of Christian teachings, sins of sexual transgression have
been among the most dreaded and denounced. In ancient Israel the
penalty for adultery was death by stoning. The Roman Catholic
Church, in medieval times, considered this unlawful intercourse no
less sinful than murder. In Puritan America sexual sinners were at the
risk of being flogged, shackled, or ostracized. The Holy Qur’âns
rulings on one hand abolish the cruellest forms of punishment for zina
BÃk but at the same time denounce this practice in the strongest
possible words. It makes clear that this act is punishable, though not
by stoning to death as recommended in the Jewish Scriptures; it does
not carry a punishment equivalent to murder, but it demands a strong
punishment. This punishment can only be in the form of flogging,
which is not intended to cause serious injury and not in the form of
more serious beatings or stoning. In order to stop possible misuse of
this Divine injunction, Allâh imposes a highly restrictive condition on
carrying out this punishment. The verse obliges the accuser to bring
forward four respectable eyewitnesses. If he fails to do so, he himself
must receive this punishment (24:4).

َ‫ﺕ ﺛُ ﱠﻢ ﻟَ ْﻢ ﻳَﺄْﺗُﻮﺍ ﺑِﺄَﺭْ ﺑَ َﻌ ِﺔ ُﺷﻬَﺪَﺍ َء ﻓَﺎﺟْ ﻠِ ُﺪﻭﻫُ ْﻢ ﺛَ َﻤﺎﻧِﻴﻦ‬

ِ ‫ﺼﻨَﺎ‬ َ ْ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺮْ ُﻣﻮﻥَ ْﺍﻟ ُﻤﺤ‬
‫َﺟ ْﻠ َﺪﺓً َﻭ َﻻ ﺗَ ْﻘﺒَﻠُﻮﺍ ﻟَﻬُ ْﻢ َﺷﻬَﺎ َﺩﺓً ﺃَﺑَﺪًﺍ‬
24:4 Muhsinât ‫ﺕ‬ َ ْ‫ ْﺍﻟ ُﻤﺤ‬are chaste women, i.e., women who are
ِ ‫ﺼﻨَﺎ‬
fortified against unchasteness, implying that from a legal perspective
every woman must be considered chaste unless at least four
eyewitnesses to the contrary produce a conclusive proof. It is obvious

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 24. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬

that the implication of this injunction applies to protect women from

false accusation by men.

‫ﺎﻹ ْﻓ ِﻚ ﻋُﺼْ ﺒَﺔٌ ﱢﻣﻨ ُﻜ ْﻢ ۚ◌ َﻻ ﺗَﺤْ َﺴﺒُﻮﻩُ َﺷ ًّﺮﺍ ﻟﱠ ُﻜﻢ ۖ◌ ﺑَﻞْ ﻫُ َﻮ ﺧَ ْﻴ ٌﺮ‬ِ ْ ِ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﺟﺎ ُءﻭﺍ ﺑ‬
◌ۚ ‫ﺍﻹ ْﺛ ِﻢ‬
ِ ْ َ‫ﺐ ِﻣﻦ‬ ٍ ‫ﻟﱠ ُﻜ ْﻢ ۚ◌ ﻟِ ُﻜﻞﱢ ﺍ ْﻣ ِﺮ‬
َ ‫ﺉ ﱢﻣ ْﻨﻬُﻢ ﱠﻣﺎ ﺍ ْﻛﺘَ َﺴ‬
24:11 Verses 11-13 illustrate the practical application of the rulings
laid out in verses 1-10. The verses refer to an incident related to
‘Âishah(rz) , the wife of the Holy Prophet (pbuh). While the Holy
Prophet was returning from the campaign against the tribe of Mustaliq
in the year 5 A.H., his wife ‘Âisha, who accompanied him on that
expedition, was inadvertently left behind. A group of the Muslim
soldiers she was travelling with struck camp before dawn a short
distance from Madînah. ‘Âisha went out some distance from the camp
to attend to the call of nature. Because of her absence, her attendants
assumed that ‘Âisha had joined another section of the group and left
the camp before the break of dawn. When ‘Âisha returned, realizing
the camel and the men had departed without her, she sat down in her
helplessness. Safwân, son of Mu‘attal, found and recognized her, and
brought her to the next halting place of the troop (Bukhârî 52:15). The
hypocrites of Madînah led by Abdullah bin Ubayy bin Salûl spread
false rumors about alleged misconduct on the part of ‘Âishah(rz).
‘Abdullah bin ‘Ubayy bin Salûl was the known chief of the hypocrites
(Bukhârî 64/36).
The sentence walladhi tawalla ‫ َﻭﺍﻟﱠ ِﺬﻱ ﺗَ َﻮﻟﱠ ٰﻰ ِﻛ ْﺒ َﺮﻩُ ِﻣ ْﻨﻬُ ْﻢ‬also means, “He who
has taken in hand to magnify it,” or “who played the major part,”
referring to those who play major roles in accusing women. In this
case, it was ‘Abdullah bin ‘Ubayy bin Salûl (Bukhârî 64/36). Here, as
is the case with all Qur’ânic allusions to historical events, the mention
of this episode is to bring out an ethical proposition valid for all times
under all social circumstances.

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 24. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬

ِ َ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻳُ ِﺤﺒﱡﻮﻥَ ﺃَﻥ ﺗ َِﺸﻴ َﻊ ْﺍﻟﻔ‬

‫ﺎﺣ َﺸﺔُ ﻓِﻲ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻟَﻬُ ْﻢ َﻋ َﺬﺍﺏٌ ﺃَﻟِﻴ ٌﻢ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬
ِ ‫َﻭ ْﺍﻵ‬
◌ۚ ‫ﺧ َﺮ ِﺓ‬
24:19 Spreading slanderous rumors is also a cause of spreading
unchasteness, misconduct, and social and family unrest. The Prophet
(pbuh) said, “Beware of all guesswork about one another, for behind
such guesswork is the most deception, and do not spy upon one
another, and do not try to expose other peoples failing” (Bukhârî; cf.
49:12).

‫ﷲِ َﻋﻠَ ْﻴ ُﻜ ْﻢ َﻭ َﺭﺣْ َﻤﺘُﻪُ َﻣﺎ ﺯَ َﻛ ٰﻰ ِﻣﻨ ُﻜﻢ ﱢﻣ ْﻦ ﺃَ َﺣ ٍﺪ ﺃَﺑَﺪًﺍ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﱠ‬

‫ﷲَ ﻳُﺰَ ﱢﻛﻲ‬ ‫َﻭﻟَﻮْ َﻻ ﻓَﻀْ ُﻞ ﱠ‬
‫َﻣﻦ ﻳَ َﺸﺎ ُء‬
24:21 The passage, “Not one of you would ever have been pure, but
Allâh purifies him who wishes to be purified,” shows that the zakîs are
purified by Allâh’s Grace. So was the case with the Companions
(Sahâba) of the Holy Prophet (pbuh).

َ‫َﻭ َﻻ ﻳَﺄْﺗ َِﻞ ﺃُﻭﻟُﻮ ْﺍﻟﻔَﻀْ ِﻞ ِﻣﻨ ُﻜ ْﻢ َﻭﺍﻟ ﱠﺴ َﻌ ِﺔ ﺃَﻥ ﻳ ُْﺆﺗُﻮﺍ ﺃُﻭﻟِﻲ ْﺍﻟﻘُﺮْ ﺑَ ٰﻰ َﻭ ْﺍﻟ َﻤ َﺴﺎ ِﻛﻴﻦ‬
‫ﷲِ ۖ◌ َﻭ ْﻟﻴَ ْﻌﻔُﻮﺍ َﻭ ْﻟﻴَﺼْ ﻔَﺤُﻮﺍ ۗ◌ ﺃَ َﻻ ﺗُ ِﺤﺒﱡﻮﻥَ ﺃَﻥ ﻳَ ْﻐﻔِ َﺮ ﱠ‬
ُ‫ﷲ‬ ‫ﻴﻞ ﱠ‬ِ ِ‫ﺎﺟ ِﺮﻳﻦَ ﻓِﻲ َﺳﺒ‬ ِ َ‫َﻭ ْﺍﻟ ُﻤﻬ‬
‫ﻟَ ُﻜ ْﻢ‬
24:22 Abû Bakr(rz), the first Companion of the Holy Prophet (pbuh),
swore that he would never again help his relative Mistah, a poor
muhâjir (immigrant), whom he had supported until Mistah had taken
part in slandering Abû Bakr’s(rz) daughter ‘Âisha. Thus the first person
to confirm the truth of this verse was Abû Bakr(rz), but the ethical
purpose of the verse, like all verses, is timeless. In this verse there is a
command for the Muslim to overlook and forgive the excesses of
others, based upon the argument that they themselves desire that Allâh
should overlook their own excesses and forgive their sins.

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ِ ‫ﺕ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨَﺎ‬
‫ﺕ ﻟُ ِﻌﻨُﻮﺍ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭ ْﺍﻵ ِﺧ َﺮ ِﺓ‬ ِ ‫ﺕ ْﺍﻟﻐَﺎﻓِ َﻼ‬ َ ْ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺮْ ُﻣﻮﻥَ ْﺍﻟ ُﻤﺤ‬
ِ ‫ﺼﻨَﺎ‬
ِ ‫َﻭﻟَﻬُ ْﻢ َﻋ َﺬﺍﺏٌ ﻋ‬
‫َﻈﻴ ٌﻢ‬
24:23 The use of the words Muhsinât, Ghafilât ‫ﺕ‬ ِ ‫ﺕ ْﺍﻟﻐَﺎﻓِ َﻼ‬ َ ْ‫ْﺍﻟ ُﻤﺤ‬
ِ ‫ﺼﻨَﺎ‬
chaste, unwary, innocent, having no idea of sin—have both general
validity and specific applicability to the calumny regarding ‘Âishah(rz).
Here ‘Âisha’s complete innocence is established.

َ‫ﻳَﻮْ َﻡ ﺗَ ْﺸﻬَ ُﺪ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺃَ ْﻟ ِﺴﻨَﺘُﻬُ ْﻢ َﻭﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭﺃَﺭْ ُﺟﻠُﻬُﻢ ﺑِ َﻤﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠُﻮﻥ‬
24:24 Here it is indicated that every word spoken, every movement of
our hands, feet, or other parts of the body, leaves some imprint that is
invisible to us but is fully preserved and will be given an embodied
form in the next life. That way the hands and limbs will testify about
us, favourably or unfavourably.

‫ُﻭﺟﻬُ ْﻢ ۚ◌ َ ٰﺫ ِﻟﻚَ ﺃَ ْﺯ َﻛ ٰﻰ ﻟَﻬُ ْﻢ‬

َ ‫ﺎﺭ ِﻫ ْﻢ َﻭﻳَﺤْ ﻔَﻈُﻮﺍ ﻓُﺮ‬
ِ ‫ﺼ‬َ ‫ﻗُﻞ ﻟﱢ ْﻠ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﻳَ ُﻐﻀﱡ ﻮﺍ ِﻣ ْﻦ ﺃَ ْﺑ‬
24:30 Yahfazû furûja-hum ‫ ﻳَﺤْ ﻔَﻈُﻮﺍ ﻓُﺮُﻭ َﺟﻬُ ْﻢ‬- “those who guard their
chastity, “carries both the literal sense of covering of their private
parts and modesty in dress, and the injunction to be mindful of
chastity and the importance of restricting themselves to lawful marital
intercourse. Similarly, “restrain their looks” refers to both physical
and mental modesty (cf. 21:91; 66:12).

َ ‫ﻈﻦَ ﻓُﺮ‬
َ‫ُﻭﺟﻬ ﱠُﻦ َﻭ َﻻ ﻳُ ْﺒ ِﺪﻳﻦ‬ ْ َ‫ﺎﺭ ِﻫ ﱠﻦ َﻭﻳَﺤْ ﻔ‬ِ ‫ْﺼ‬ َ ‫ﺕ ﻳَ ْﻐﻀُﻀْ ﻦَ ِﻣ ْﻦ ﺃَﺑ‬ ِ ‫َﻭﻗُﻞ ﻟﱢ ْﻠ ُﻤ ْﺆ ِﻣﻨَﺎ‬
َ‫ِﺯﻳﻨَﺘَﻬ ﱠُﻦ ﺇِ ﱠﻻ َﻣﺎ ﻅَﻬَ َﺮ ِﻣ ْﻨﻬَﺎ ۖ◌ َﻭ ْﻟﻴَﻀْ ِﺮ ْﺑﻦَ ﺑِ ُﺨ ُﻤ ِﺮ ِﻫ ﱠﻦ َﻋﻠَ ٰﻰ ُﺟﻴُﻮﺑِ ِﻬ ﱠﻦ ۖ◌ َﻭ َﻻ ﻳُ ْﺒ ِﺪﻳﻦ‬
‫ِﺯﻳﻨَﺘَﻬ ﱠُﻦ‬
24:31 This verse requires women not to display the natural beauty of
their body in public. The words ‫ ﺇِ ﱠﻻ َﻣﺎ ﻅَﻬَ َﺮ ِﻣ ْﻨﻬَﺎ‬- “except such as cannot
be helped,” indicate “that which a human being may openly show in
accordance with prevailing custom”(al-Qiffal). What cannot be helped
may also include a womans face, hands, and feet, and sometimes even

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 24. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬

more than that, as before a physician or surgeon. The exception also

includes her voice, gait, or stature. This injunction is broad and there
is no requirement here to cover the face with a veil or wear “burqa.”
The norms of a civil society determine what should not be exposed.
The rather vague nature of the injunction gives—within limits—a
flexibility to adapt to customs, which vary by time and location.

ِ ‫َﻭﺃَﻧ ِﻜﺤُﻮﺍ ْﺍﻷَﻳَﺎ َﻣ ٰﻰ ِﻣﻨ ُﻜ ْﻢ َﻭﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦَ ِﻣ ْﻦ‬

◌ۚ ‫ﻋﺒَﺎ ِﺩ ُﻛ ْﻢ َﻭﺇِ َﻣﺎﺋِ ُﻜ ْﻢ‬
24:32 Ayâma ‫ ْﺍﻷَﻳَﺎ َﻣ ٰﻰ‬are women having no husband, whether or not
they had already been married in the past (Tâj). It also means a man
having no wife (Râghib). The Sâlihîn َ‫ ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬here connotes moral,
social, and physical fitness for marriage. The verse rules out the
keeping of concubines, and postulates marriage as the only lawful
institution governing an intimate relationship between a man and
woman.

َ ‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ ﻓَ َﻜﺎﺗِﺒُﻮﻫُ ْﻢ ﺇِ ْﻥ‬

◌ۖ ‫ﻋﻠِ ْﻤﺘُ ْﻢ ﻓِﻴ ِﻬ ْﻢ ﺧَ ْﻴﺮًﺍ‬ َ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺒﺘَ ُﻐﻮﻥَ ْﺍﻟ ِﻜﺘ‬
ْ ‫َﺎﺏ ِﻣ ﱠﻤﺎ َﻣﻠَ َﻜ‬
َ‫ﷲِ ﺍﻟﱠ ِﺬﻱ ﺁﺗَﺎ ُﻛ ْﻢ ۚ◌ َﻭ َﻻ ﺗُ ْﻜ ِﺮﻫُﻮﺍ ﻓَﺘَﻴَﺎﺗِ ُﻜ ْﻢ َﻋﻠَﻰ ْﺍﻟﺒِﻐَﺎ ِء ﺇِ ْﻥ ﺃَ َﺭ ْﺩﻥ‬ ‫ﺎﻝ ﱠ‬ ِ ‫َﻭﺁﺗُﻮﻫُﻢ ﱢﻣﻦ ﱠﻣ‬
‫ﱠ‬
‫ﺽ ﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ۚ◌ َﻭ َﻣﻦ ﻳُ ْﻜ ِﺮﻫﻬ ﱠﱡﻦ ﻓَﺈ ِ ﱠﻥ ﷲَ ِﻣﻦ ﺑَ ْﻌ ِﺪ‬ ْ َ ‫ﺗ ََﺤﺼﱡ ﻨًﺎ ﻟﱢﺘَ ْﺒﺘَ ُﻐﻮﺍ ﻋ ََﺮ‬
‫ﺇِ ْﻛ َﺮﺍ ِﻫ ِﻬ ﱠﻦ َﻏﻔُﻮ ٌﺭ ﱠﺭ ِﺣﻴ ٌﻢ‬
24:33 The verse, “As for those of your bondsmen (or women) as ask
for a written contract (of freedom for themselves), write this (deed of
manumission for them) provided you find good capabilities in them
and give them out of Allâh’s wealth, which He has given you,” aims
at the abolition of slavery. The deed of freedom asked for by a slave
may be refused. The only precondition is evidence in the court or
before an unbiased arbiter of the slaves good character and his ability
to make a living on his own. To help him stand on his own feet the
injunction is “and give them out of Allâh’s wealth, which He has
given you.” It is a moral obligation on the part of the owner to
promote the slaves efforts to obtain the necessary income by helping

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him or her to achieve economic independency. It is also the obligation

of the state treasury and other members of the society to finance the
freeing of slaves (cf. 2:177; 9:60).

◌ۖ ‫ﺡ‬ٌ ‫ﻮﺭ ِﻩ َﻛ ِﻤ ْﺸ َﻜﺎ ٍﺓ ﻓِﻴﻬَﺎ ِﻣﺼْ ﺒَﺎ‬

ِ ُ‫ﺽ ۚ◌ َﻣﺜَ ُﻞ ﻧ‬ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬ ‫ﱠ‬
َ ‫ﷲُ ﻧُﻮ ُﺭ ﺍﻟ ﱠﺴ َﻤ‬
‫ﺎﺟﺔُ َﻛﺄَﻧﱠﻬَﺎ َﻛﻮْ َﻛﺐٌ ُﺩﺭﱢ ﻱﱞ ﻳُﻮﻗَ ُﺪ ِﻣﻦ َﺷ َﺠ َﺮ ٍﺓ‬ ‫ْﺍﻟ ِﻤﺼْ ﺒَﺎ ُﺡ ﻓِﻲ ُﺯ َﺟﺎ َﺟ ٍﺔ ۖ◌ ﱡ‬
َ ‫ﺍﻟﺰ َﺟ‬
ُ‫ُﻀﻲ ُء َﻭﻟَﻮْ ﻟَ ْﻢ ﺗَ ْﻤ َﺴ ْﺴﻪ‬ ِ ‫ﺎﺭ َﻛ ٍﺔ ﺯَ ْﻳﺘُﻮﻧَ ٍﺔ ﱠﻻ ﺷَﺮْ ﻗِﻴﱠ ٍﺔ َﻭ َﻻ ﻏَﺮْ ﺑِﻴ ﱠ ٍﺔ ﻳَ َﻜﺎ ُﺩ ﺯَ ْﻳﺘُﻬَﺎ ﻳ‬
َ َ‫ﱡﻣﺒ‬
‫ﱠ‬
ِ ُ‫ﻮﺭ ۗ◌ ﻳَ ْﻬ ِﺪﻱ ﷲُ ﻟِﻨ‬
‫ﻮﺭ ِﻩ َﻣﻦ ﻳَ َﺸﺎ ُء‬ ٍ ُ‫ﻧَﺎ ٌﺭ ۚ◌ ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬
24:35 With these words Allâh describes His relationship to a human
being and His servant, who came close to Him while treading on the
path of piety (taqwâ) as shown by Him (cf. 23:1-10 and 23:57-61).
The verse contains very beautiful and highly sublime metaphors. It
begins with the Divine Attribute of Light – Nûr ‫ﻧﱡﻮ ٌﺭ‬, which is Allâh’s
Attribute of Incomparability (39:69) and tells how His Light falls on
other objects of His creation and how it illuminates some human
souls. For this He uses the beautiful metaphoric expression Nûr ‘alâ
ٍ ُ‫ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬
Nûr - ‫ﻮﺭ‬
In the preceding chapter it was stated that through the Holy Qur’ân
people would continue to be raised who would win Allâh’s pleasure
(24:55; cf. 23:10, 18, 44). The characteristics of such people were
described in verses 23:1-10 and 23:57-61). The same knowledge is
here encapsulated in the allegorical words Nûr ‘alâ Nûr ‫ﻮﺭ‬ ٍ ُ‫ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬,
“Light upon Light over and over”; that is to say that there shall be
servants of Allâh who shall receive Allâh’s Light and guide others
who are groping in darkness (cf.: 24:55). The source of their light of
guidance shall be the only One source that is Allâh. Allâh Himself is
the source of all lights and He is the Fountainhead of all mercies and
laws.
The Divine Light manifests itself and manifests others (Nûr ‘alâ
ٍ ُ‫)ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬. The Light is perceptible, and at the same time it is a
Nûr‫ﻮﺭ‬
source by which perception takes place. Every light that is visible on

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the heights or in the valleys, whether in soul or in bodies, whether

personal or impersonal, whether apparent or hidden, whether in the
mind or outside it, is a bounty of this Grace. His Light envelopes
everything and nothing is deprived of it. It penetrates all things and
casts no shadow.
Nûr ‘alâ Nûr, Light upon Light, over and over, is to say there are other
lights whose source is Allâh. The Light of Wisdom shines on the path
of wisdom and knowledge. Similarly, the Light of guidance shines
upon the path that guides His servant to Him. When the two lights are
combined, it is Light upon Light. The light by which the servant of
Allâh is guided is the Light of Certainty of the existence of Allâh.
This combined light makes visible the unseen angelic realms in the
heavens and the earth. In darkness, beauty cannot be perceived, and in
darkness, the way is lost. In spiritual terminology the Prophets and
Auliyâs (Saints) in general and the Holy Prophet (pbuh) in particular
are manifestations of this Divine Light (5:15, 44).
The glass globe surrounding the lamp protects the light received by
the servant of Allâh from being extinguished by the puffs of wind
(their enemies), and the niche preserves the light over the length of
time. The light placed high on the pillar, to illuminate the entire world,
is the light of the Holy Prophet (pbuh).
The oil of the blessed tree, which fuels the lamp of Revelation, suffers
neither from excess nor from deficiency, and has been made in the
best mold of the fine bright and high (moral) qualities, which are
nourished by the clear fountain of perfect reason. The Divine Light in
the form of Revelation always descends in accord with the nature of
the person to whom it is vouchsafed (5:15). When the Divine
Revelation descends under Divine Command, Law lam tamassahu al
Nâr ‫ َﻭﻟَﻮْ ﻟَ ْﻢ ﺗَ ْﻤ َﺴ ْﺴﻪ ُ ﻧَﺎ ٌﺭ‬- such an oil (the recipient of the Divine
Revelation) needs no ignition, as this oil is already radiating from the
Divine Light.

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 24. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬

According to Imâm Ghazâlî the human soul has five main faculties:
1) The sensory faculty that receives the information perceived by the
five senses;
2) The imaginative faculty that records the information conveyed by
the senses and presents it to the intelligent spirit above it;
3) The intelligent spirit, which apprehends ideas beyond the spheres of
sense and imagination;
4) The discursive or rational spirit, which takes the data of pure
reason, combines them, and deduces from them abstract knowledge;
5) The transcendental prophetic spirit found in Prophets and saints.
These five faculties are symbolized by the Niche, Glass, Lamp, Tree,
and Oil. All these are related to lights, for it is through them that all
kinds of existing things are manifested.
Eyesight cannot perceive this Light (6:103) except through Faith.
Allâh is concealed within His own Light, as He calls Himself al-Bâtin,
The Hidden One. When someone with Faith knows the ways of
“striking,” this Light becomes visible. So one can witness Him only
through Light, and the Light is He.

َ ‫ﷲُ ﺃَﻥ ﺗُﺮْ ﻓَ َﻊ َﻭﻳ ُْﺬ َﻛ َﺮ ﻓِﻴﻬَﺎ ﺍ ْﺳ ُﻤﻪُ ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ ﻓِﻴﻬَﺎ ﺑِ ْﺎﻟ ُﻐ ُﺪ ﱢﻭ َﻭ ْﺍﻵ‬
‫ﺻﺎ ِﻝ‬ ‫ﺕ ﺃَ ِﺫﻥَ ﱠ‬
ٍ ‫ﻓِﻲ ﺑُﻴُﻮ‬
24:36 Allâh guides the one who desires to be guided with His Light.
His Light is thus a source of guidance for all people. Those houses
where Allâh is being adored and worshipped day and night are raised
in honour (‫)ﺗُﺮْ ﻓَ َﻊ‬.
The rendering of the meaning of the word raf‘a ‫ ﺭﻓَ َﻊ‬should be the
same as in the verse 3:55. Just as the houses of the believers cannot be
physically raised to the heaven, so the body of Jesus cannot be raised
physically into the heaven. Those who believe in the bodily ascension
of Jesus should ponder over this verse, and all those twenty-one verses

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 24. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬

where raf‘a is being used, and not give exceptional meaning to it

when the word refers to Jesus.

◌ۚ ٌ‫ﺤﺎﺏ‬ َ ‫ﺕ ﻓِﻲ ﺑَﺤْ ٍﺮ ﻟﱡﺠﱢ ﱟﻲ ﻳَ ْﻐ َﺸﺎﻩُ َﻣﻮْ ٌﺝ ﱢﻣﻦ ﻓَﻮْ ﻗِ ِﻪ َﻣﻮْ ٌﺝ ﱢﻣﻦ ﻓَﻮْ ﻗِ ِﻪ َﺳ‬ ٍ ‫ﺃَﻭْ َﻛﻈُﻠُ َﻤﺎ‬
‫ْﺾ ﺇِ َﺫﺍ ﺃَ ْﺧ َﺮ َﺝ ﻳَ َﺪﻩُ ﻟَ ْﻢ ﻳَ َﻜ ْﺪ ﻳَ َﺮﺍﻫَﺎ ۗ◌ َﻭ َﻣﻦ ﻟ ﱠ ْﻢ ﻳَﺠْ َﻌ ِﻞ ﱠ‬
ُ‫ﷲ‬ َ ْ‫ﻀﻬَﺎ ﻓَﻮ‬
ٍ ‫ﻕ ﺑَﻌ‬ ٌ ‫ﻅُﻠُ َﻤ‬
ُ ‫ﺎﺕ ﺑَ ْﻌ‬
ٍ ‫ﻟَﻪُ ﻧُﻮﺭًﺍ ﻓَ َﻤﺎ ﻟَﻪُ ِﻣﻦ ﻧﱡ‬
‫ﻮﺭ‬
24:40 Darkness is the absence of light. There are “Layers of darkness,
one upon the other” for the one who is faithless, as he closes the
window of his inner chamber of conscience. Although his conscience
(nafs al-Lawwâmah) is continuously pricking him, he still rejects
guidance, thereby extinguishing the Light of Certainty and obscuring
his vision. He has preferred misguidance to guidance and preferred
darkness to light. A dark smoke covers his self-accusing conscience.
Darkness also envelops his conscience that becomes another blinding
veil. These are the “layers of darkness, one upon the other. “Resisting
the darkness and receiving the cure is within his ability, but he is not
ready to receive that Divine Light: thus, there is no light of guidance
for such a person.

ِ ْ‫ﺕ ﻟَﻴَ ْﺴﺘ َْﺨﻠِﻔَﻨﱠﻬُ ْﻢ ﻓِﻲ ْﺍﻷَﺭ‬

‫ﺽ َﻛ َﻤﺎ‬ ِ ‫ﷲُ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ِﻣﻨ ُﻜ ْﻢ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
‫َﻭ َﻋ َﺪ ﱠ‬
‫ﺍ ْﺳﺘ َْﺨﻠَﻒَ ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻬ ْﻢ‬
24:55 The verse embodies a prophecy that Muslims will be
vouchsafed in terms of both spiritual and temporal leadership, and the
establishment of a Divine kingdom and its permanence. In the words
Azan Allâh-u ُ‫ﷲ‬‫ ﺃَ ِﺫﻥَ ﱠ‬in 24:36, there is also a reference to the Divine
promise to raise reformers among the Islamic ummah. From “among
their predecessors” particularly relates to the followers of Moses
(Baidzawî; cf: 73:15), but may also include the followers of all other
Prophets. This prophecy contains an oblique allusion to the Divine
Law, which invariably makes the rise and fall of nations dependent on
their moral qualities. This verse is also explanatory of the verse 15:9

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and furnishes the reply to the question pertaining to how the Qur’âns
benefits and effects will be safeguarded.
Khalîfah is the one who literally or spiritually follows someone before
him, a successor, and supreme ruler, someone who inherits, a
vicegerent (cf. 2:30). In this verse the khalîfah is the one who treads
along the Mohammadan path and takes his light from the
Mohammadan light (cf. Nûr ‘alâ Nûr‫ﻮﺭ‬ ٍ ُ‫ﻧﱡﻮ ٌﺭ َﻋﻠَ ٰﻰ ﻧ‬, Light upon Light
over and over). Allâh will continue to raise khalîfah from among the
righteous and the believers, just as he raised similar khalîfah before—
for example, among the followers of Moses (Baidzawî, cf.: 73:15).
The Holy Prophet (pbuh) also said, “Allâh will raise up for the Islamic
ummah in the beginning of every century one that will revive Allâh’s
religion” (Dâûd 36.1). They will not be “Prophets” who bring new
Divine Law, as the Holy Prophet (pbuh) set a seal on prophethood and
has brought the final perfect Divine Law as foreseen by Allâh. Rather
they will be Mujaddads (reformers) who will renew the troubled
religion of Allâh brought in its perfect form by the Holy Prophet
(pbuh). It will be at the time of extreme danger and weakness in Faith
when such people shall appear under Divine command and re-
establish the Faith, which He has chosen. They shall end the believers
state of fear and restore security and peace. By these qualities he can
be recognized. The words “Promise of Allâh” (ُ ‫ﷲ‬ ‫ ) َﻭ َﻋ َﺪ ﱠ‬makes it clear
that this spiritual status is granted in accordance with the Divine Will
(cf. 6:124) and not awarded through votes or elections nor passed on
by inheritance. Allâh will assist the reformer, and his power will be
derived from the Power of Allâh. Under His care he will succeed in
the mission entrusted to him. His people oppose him in the beginning,
just as Adam, the appointed khalîfah was opposed (2:30), but the
“Angels” will recognize him, and bow down before him, and
ultimately he will gain acceptance with people, except the Iblîs-
natured persons.

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 ْ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻟِﻴَ ْﺴﺘَﺄْ ِﺫﻧ ُﻜ ُﻢ ﺍﻟﱠ ِﺬﻳﻦَ َﻣﻠَ َﻜ‬
‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻟَ ْﻢ ﻳَ ْﺒﻠُ ُﻐﻮﺍ ْﺍﻟ ُﺤﻠُ َﻢ‬
◌ۚ ‫ﺕ‬ ٍ ‫ﺙ َﻣﺮﱠﺍ‬ َ ‫ِﻣﻨ ُﻜ ْﻢ ﺛَ َﻼ‬
24:58 It is wrong to limit the meaning of the phrase Malakat aimân-
u-kum ‫ﺖ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ‬
ْ ‫ َﻣﻠَ َﻜ‬, “those whom your right hands possess” to slaves.
This expression also includes dependents and domestic servants, as
the institution of slavery is envisaged in Islam as a mere historic
phenomenon that must, with time, be abolished (see 23:6).

َ َ‫ْﺲ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ ُﺟﻨَﺎ ٌﺡ ﺃَﻥ ﻳ‬

َ‫ﻀ ْﻌﻦ‬ َ ‫ﺍﻟﻼﺗِﻲ َﻻ ﻳَﺮْ ﺟُﻮﻥَ ﻧِ َﻜﺎﺣًﺎ ﻓَﻠَﻴ‬ ‫َﻭ ْﺍﻟﻘَ َﻮﺍ ِﻋ ُﺪ ِﻣﻦَ ﺍﻟﻨﱢ َﺴﺎ ِء ﱠ‬
ْ َ‫ﺕ ﺑِ ِﺰﻳﻨَ ٍﺔ ۖ◌ َﻭﺃَﻥ ﻳ‬
◌ۗ ‫ﺴﺘَ ْﻌﻔِ ْﻔﻦَ ﺧَ ْﻴ ٌﺮ ﻟﱠﻬ ﱠُﻦ‬ ٍ ‫ﺛِﻴَﺎﺑَﻬ ﱠُﻦ َﻏﻴ َْﺮ ُﻣﺘَﺒَﺮﱢ َﺟﺎ‬
24:60 La yarjuna nikâhann ‫ َﻻ ﻳَﺮْ ﺟُﻮﻥَ ﻧِ َﻜﺎﺣًﺎ‬should be translated, who
do not hope for sexual intercourse (Jawhârî and Azharî). In these
verses the discourse returns to the considerations of some of the rules
of healthy social behaviour.

◌ۚ ً‫ﺎﺭ َﻛﺔً ﻁَﻴﱢﺒَﺔ‬ ‫ﻓَﺈ ِ َﺫﺍ َﺩﺧَ ْﻠﺘُﻢ ﺑُﻴُﻮﺗًﺎ ﻓَ َﺴﻠﱢ ُﻤﻮﺍ َﻋﻠَ ٰﻰ ﺃَﻧﻔُ ِﺴ ُﻜ ْﻢ ﺗ َِﺤﻴﱠﺔً ﱢﻣ ْﻦ ِﻋﻨ ِﺪ ﱠ‬
َ َ‫ﷲِ ُﻣﺒ‬
24:61 This verse enumerates different categories of houses. Thereby it
implicitly demands that such houses, as mentioned in the verse,
should be independent; this will avoid family tension, which develops
when a multitude of family members are living under one roof without
privacy. At the time of entering the houses, we are commanded to
greet their inhabitants with a salutation of “Peace.” Thus, the verse
stresses fellowship of all humans and the avoidance of potential
causes of tension.

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 25. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬
The Standard of Truth and Falsehood
(Revealed before Hijrah)
ْ is taken from the very first
The title of this chapter Al-Furqân ( َ‫)ﺍﻟﻔُﺮْ ﻗَﺎﻥ‬
verse. Furqân ‫ ﻓُﺮﻗﺎﻥ‬is something that differentiates between true and
what is false; an argument; a proof, or evidence. It also signifies
morning or dawn, because dawn distinguishes the day from the night.
This chapter further develops the contrast between light and darkness,
which is symbolized by knowledge and ignorance, or right and wrong.
Al-Furqân َ‫ ْﺍﻟﻔُﺮْ ﻗَﺎﻥ‬is one of the names of the Holy Qur’ân, as this Book
lays down the standard of eternal Truth and falsehood.

‫ﺎﺭﻙَ ﺍﻟﱠ ِﺬﻱ ﻧَ ﱠﺰ َﻝ ْﺍﻟﻔُﺮْ ﻗَﺎﻥَ َﻋﻠَ ٰﻰ َﻋ ْﺒ ِﺪ ِﻩ ﻟِﻴَ ُﻜﻮﻥَ ﻟِ ْﻠ َﻌﺎﻟَ ِﻤﻴﻦَ ﻧَ ِﺬﻳﺮًﺍ‬
َ َ‫ﺗَﺒ‬
25:1 Every Prophet is granted al-Furqân َ‫ ْﺍﻟﻔُﺮْ ﻗَﺎﻥ‬from Allâh. The al-
Furqân of Moses was when Pharaohs troops were drowned in the
pursuit of Moses. In Islamic history, the word furqân َ‫ ﻓُﺮْ ﻗَﺎﻥ‬also stands
for the Battle of Badr. The expression “that he may be a warner to his
people” indicates that the punishment brought by a furqân is not the
ultimate punishment, but serves as a warning (cf. 2:66). The two
subsequent verses refer to the warner the Christians believe in and
contain a strong warning for Christians by asserting, “And He has
neither begotten nor taken to Himself a son…”

ٌ ‫ﺽ َﻭﻟَ ْﻢ ﻳَﺘﱠ ِﺨ ْﺬ َﻭﻟَﺪًﺍ َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻪُ َﺷ ِﺮﻳ‬

‫ﻚ ﻓِﻲ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ ُ ‫ﺍﻟﱠ ِﺬﻱ ﻟَﻪُ ُﻣ ْﻠ‬
َ ‫ﻚ ﺍﻟ ﱠﺴ َﻤ‬
َ َ‫ْﺍﻟ ُﻤ ْﻠ ِﻚ َﻭﺧَ ﻠ‬
‫ﻖ ُﻛ ﱠﻞ َﺷ ْﻲ ٍء ﻓَﻘَ ﱠﺪ َﺭﻩُ ﺗَ ْﻘ ِﺪﻳﺮًﺍ‬
25:2 Taqdîr ‫ ﺗَ ْﻘ ِﺪﻳ ًﺮﺍ‬is derived from Qadara ‫ ﻗَ َﺪ َﺭ‬meaning to determine in
proper measures. Thus taqdîr ً‫ ﺗَ ْﻘ ِﺪﻳﺮ‬is an impetus to make an effort and
do good. A big misconception surrounds these words. By no means

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has Allâh predestined the fate of a human being by creating him from
the outset as someone destined to enter paradise or destined for hell.
This should however not be construed as being in contradiction to
Allâh’s knowledge about the future. He has not predetermined human
efforts, but the outcome shall be in proper measure in accordance to
the effort invested. The best explanation of this is given in 53:39-41.
If the outcome were already predestined, then why pray and endeavor
to work righteously? It would be against justice and reason if someone
was predestined for Paradise and as a result could expect forgiveness
even after spending a life in sin. This is the belief of many Christians
who think that their mere confession of belief alone delivers them,
through Jesuss supposedly is having atoned for their sins. His words,
that “He has determined proper measure of everything,” are a source
of encouragement and hope for human beings and not a cause of
resignation and hopelessness. With reference to this false belief of
those who claim Allâh has taken to Himself a son, reason is given
here in the Divine words‫َﻲ ٍء ﻓَﻘَ ﱠﺪ َﺭﻩُ ﺗَ ْﻘ ِﺪﻳﺮًﺍ‬
ْ ‫ﻖ ُﻛ ﱠﻞ ﺷ‬
َ َ‫ َﺧﻠ‬that this is not possible.
Just as a student will reap the fruits of his labour after his exams, so
each human being shall reap the fruits of his own endeavors. No
Christ will come to deliver him, but Allâh’s Justice and Mercy shall
prevail. The verse directly addresses the Christian doctrine that He has
begotten a son, and through the words, “He has created everything”
ْ ‫ﻖ ُﻛ ﱠﻞ ﺷ‬
‫َﻲ ٍء‬ َ َ‫ َﺧﻠ‬the verse also disqualifies the claims of Arya Samaj and
Hinduism that Allâh was not the creator of souls.

‫َﻭﺍﺗﱠﺨَ ُﺬﻭﺍ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺁﻟِﻬَﺔً ﱠﻻ ﻳَ ْﺨﻠُﻘُﻮﻥَ َﺷ ْﻴﺌًﺎ َﻭﻫُ ْﻢ ﻳ ُْﺨﻠَﻘُﻮﻥَ َﻭ َﻻ ﻳَ ْﻤﻠِ ُﻜﻮﻥَ ِﻷَﻧﻔُ ِﺴ ِﻬ ْﻢ‬
‫ﺿ ًّﺮﺍ َﻭ َﻻ ﻧَ ْﻔﻌًﺎ َﻭ َﻻ ﻳَ ْﻤﻠِ ُﻜﻮﻥَ َﻣﻮْ ﺗًﺎ َﻭ َﻻ َﺣﻴَﺎﺓً َﻭ َﻻ ﻧُ ُﺸﻮﺭًﺍ‬ َ
25:3 This verse refutes the many weak notions and doctrines through
which human beings raise the status of created things to the level of
divinity and turn them into objects of worship. A created being has no
right whatsoever to be worshipped, nor can it logically be justified. A
created thing can never be on par with its creator. It has no power over

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its own creation, nor full control over what happens to it after being
created. What did Christ create? He was so helpless that his enemies
succeeded in hanging him on a cross based on false charges.

‫ﻚ ﺍ ْﻓﺘ ََﺮﺍﻩُ َﻭﺃَﻋَﺎﻧَﻪُ َﻋﻠَ ْﻴ ِﻪ ﻗَﻮْ ٌﻡ ﺁﺧَ ﺮُﻭﻥَ ۖ◌ ﻓَﻘَ ْﺪ‬ ٌ ‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺇِ ْﻥ ﻫَ ٰـ َﺬﺍ ﺇِ ﱠﻻ ﺇِ ْﻓ‬
َ َ‫َﻭﻗ‬
َ
‫ﺎﻁﻴ ُﺮ ْﺍﻷ ﱠﻭﻟِﻴﻦَ ﺍ ْﻛﺘَﺘَﺒَﻬَﺎ ﻓَ ِﻬ َﻲ ﺗُ ْﻤﻠَ ٰﻰ َﻋﻠَ ْﻴ ِﻪ‬ َ ُ ْ
ِ ‫﴾ َﻭﻗَﺎﻟﻮﺍ ﺃ َﺳ‬٤﴿ ‫َﺟﺎ ُءﻭﺍ ﻅﻠ ًﻤﺎ َﻭ ُﺯﻭﺭًﺍ‬ ُ
ً ‫ﺻ‬
‫ﻴﻼ‬ َ
ِ ‫ﺑُ ْﻜ َﺮﺓً َﻭﺃ‬
25:4-5 These verses refute the allegation that the Qur’ân is a forgery
(ُ ‫ﻚ ﺍ ْﻓﺘَ َﺮﺍﻩ‬
ٌ ‫ )ﺇِ ْﻓ‬and that the Prophet (pbuh) had requested some stories of
the ancients to be written down by certain people who then assisted
him in doing so. The Holy Prophet (pbuh) had acquired an
untarnished reputation of trustworthiness and truthfulness among the
people, and to now brand him a liar or an impostor was out of
question. It was against his nature to lie, and followers and foes alike
had born unanimous testimony to his honesty and integrity. Charging
truth with being a forgery is a great injustice. Thus, indeed have they
brought a perversion of the truth. It also remains unanswered where he
would find the unnamed, alleged helpers (16:103) who supposedly
assisted him in producing a book that aimed the axe at the root of the
very beliefs, which his contemporaries held so dear. Mere stories
would not have such a profound impact on peoples hearts as the Holy
Book: Divine Revelation has always brought about Transformation in
peoples lives. The words, “He Who knows the secrets has revealed
this,” (25:6) area testimony to this, because the Holy Qur’ân contains
many secrets of the heavens and the earth that were known to Allâh
alone and could not have been unveiled through mere human efforts.
Moreover, the Holy Prophet (pbuh) was “Ummi,” that is, he had no
knowledge about the Books of contemporary religions. The verse is
also proof that the Holy Qur’ân had already been “set down in
writing” (‫ )ﺍ ْﻛﺘَﺘَﺒَﻬَﺎ‬at the time of the Holy Prophet (pbuh). The verse
records the testimony of the enemies of Islam that the Qur’ân was
dictated to him and he had it written down or transcribed.

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ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
‫ﺽ‬ َ ‫ﻗُﻞْ ﺃَﻧﺰَ ﻟَﻪُ ﺍﻟﱠ ِﺬﻱ ﻳَ ْﻌﻠَ ُﻢ ﺍﻟ ﱢﺴ ﱠﺮ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
25:6 “He Who knows the secrets has revealed this” tells us that the
Holy Qur’ân is not reproducing stories of the past, as the nonbelievers
claimed back then—and as they do today. Rather it is full of wisdom
and prophecies, containing many secrets of the heavens and the earth,
which are revealed to His believing servants.

‫ﺕ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ‬ َ َ‫ﺎﺭﻙَ ﺍﻟﱠ ِﺬﻱ ﺇِﻥ َﺷﺎ َء َﺟ َﻌ َﻞ ﻟ‬
ٍ ‫ﻚ ﺧَ ْﻴﺮًﺍ ﱢﻣﻦ َ ٰﺫﻟِﻚَ َﺟﻨﱠﺎ‬ َ َ‫ﺗَﺒ‬
‫ﱠ‬
‫ْﺍﻷ ْﻧﻬَﺎ ُﺭ َﻭﻳَﺠْ َﻌﻞ ﻟﻚَ ﻗُﺼُﻮﺭًﺍ‬ َ
25:10 The words are a clear prophecy that the Holy Prophet (pbuh)
and his Companions and followers will receive a handsome reward in
this life. Gardens and fertile lands of this earth and its palaces shall be
inherited by the Muslims. As history shows, it would not take long
until Muslims became owners of the lands of both Persia and Rome.

َ ‫َﻭﺇِ َﺫﺍ ﺃُ ْﻟﻘُﻮﺍ ِﻣ ْﻨﻬَﺎ َﻣ َﻜﺎﻧًﺎ‬

‫ﺿﻴﱢﻘًﺎ ﱡﻣﻘَ ﱠﺮﻧِﻴﻦَ َﺩﻋَﻮْ ﺍ ﻫُﻨَﺎﻟِﻚَ ﺛُﺒُﻮﺭًﺍ‬
25:13 While explaining the verse “when they are thrown into some
narrow place (‫ﺿﻴﱢﻘًﺎ‬
َ ‫ ) َﻣ َﻜﺎﻧًﺎ‬of it, chained in fetters” Zamakhsharî writes,
“Distress is accompanied by a feeling of constriction, contraction,
squeezing and narrowness, just as happiness is accompanied by a
feeling of spaciousness. That is why the Holy Qur’ân describes
Paradise being as vast as the heavens and the earth” (3:133; see also
14:49).

◌ۚ َ‫ﻋ َﺪ ْﺍﻟ ُﻤﺘﱠﻘُﻮﻥ‬

ِ ‫ﻗُﻞْ ﺃَ َ ٰﺫﻟِﻚَ ﺧَ ْﻴ ٌﺮ ﺃَ ْﻡ َﺟﻨﱠﺔُ ْﺍﻟ ُﺨ ْﻠ ِﺪ ﺍﻟﱠﺘِﻲ ُﻭ‬
25:15 Jannat al-Khuld ‫ َﺟﻨﱠﺔ ُ ْﺍﻟ ُﺨ ْﻠ ِﺪ‬is the eternal Paradise from which the
servants of Allâh will never be expelled. Jannat al-Khuld ‫ َﺟﻨﱠﺔُ ْﺍﻟ ُﺨﻠْ ِﺪ‬is
not identical with the Jannat mentioned in the narration of Adam (cf.
2:35) from where he was expelled. Nor is it the paradise of the green
fertile lands of this earth. Adam had to leave that Jannat (cf.: 2:36),

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and the Muslim had to give back their paradise in Andalusia; as this
was a temporary paradise (Jannat) on this very earth (2:30), whereas
nobody entering Jannat al-Khuld ‫ َﺟﻨﱠﺔُ ْﺍﻟ ُﺨ ْﻠ ِﺪ‬will be expelled from it (cf.:
15:48). In Jannat al-Khuld ‫“ َﺟﻨﱠﺔُ ﺍﻟْ ُﺨ ْﻠ ِﺪ‬they will hear no vain discourse,
no topics of falsehood” (78:35).

ِ ‫ﻖ ﺍﻟ ﱠﺴ َﻤﺎ ُء ﺑِ ْﺎﻟ َﻐ َﻤ ِﺎﻡ َﻭﻧُ ﱢﺰ َﻝ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ﺗ‬

ً ‫َﻨﺰ‬
‫ﻳﻼ‬ ُ ‫َﻭﻳَﻮْ َﻡ ﺗَ َﺸﻘﱠ‬
25:25“When the heaven shall burst and melt into raining clouds” is
also an allusion to the day of the battle of Badr and the heavy rainfall
on that day. This description is also given in 8:11 and3:124. More
generally the verse applies to the Day of Judgment.

ِ ‫ﺁﻥ ُﺟ ْﻤﻠَﺔً َﻭ‬

‫ﺍﺣ َﺪﺓً ۚ◌ َﻛ َ ٰﺬﻟِﻚَ ﻟِﻨُﺜَﺒﱢﺖَ ﺑِ ِﻪ‬ ُ ْ‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻟَﻮْ َﻻ ﻧُ ﱢﺰ َﻝ َﻋﻠَ ْﻴ ِﻪ ْﺍﻟﻘُﺮ‬
َ َ‫َﻭﻗ‬
ْ
ً ِ‫ﻓُﺆَ ﺍﺩَﻙَ ۖ◌ َﻭ َﺭﺗﱠﻠﻨَﺎﻩُ ﺗَﺮْ ﺗ‬
‫ﻴﻼ‬
25:32 This verse points to the gradual revelation of the Holy Qur’ân
sent down piecemeal and at intervals (‫ﻴﻼ‬ ً ِ‫) َﺭﺗﱠ ْﻠﻨَﺎﻩُ ﺗَﺮْ ﺗ‬. Its arrangement
revealed to the Holy Prophet (pbuh) and was not the work of ‘Uthmân
, or any other person (cf. 4:82; 39:23) The Holy Qur’ân is spoken of
as fully self-consistent and free from inner contradictions. The
piecemeal revelation of the Holy Qur’ân is also in accord with the
prophecy of the Bible (Isa. 28:9-10).

‫َﻭ َﻻ ﻳَﺄْﺗُﻮﻧَﻚَ ﺑِ َﻤﺜَ ٍﻞ ﺇِ ﱠﻻ ِﺟ ْﺌﻨَﺎﻙَ ﺑِ ْﺎﻟ َﺤ ﱢ‬

‫ﻖ َﻭﺃَﺣْ َﺴﻦَ ﺗَ ْﻔ ِﺴﻴﺮًﺍ‬
25:33 This is an allusion to the self-explanatory character of the Holy
Qur’ân. The disbelievers cannot raise an objection against the Qur’ân
which has not been answered in the Holy Qur’ân itself with eternal
Truth (‫ﻖ‬ ‫)ﺑِ ْﺎﻟ َﺤ ﱢ‬. Thus the Holy Book contains answers to all objections
levelled against it. The word Mathal ‫ َﻣﺜَ ٍﻞ‬also means argument (Tâj).
Accordingly, each claim is accompanied by supporting and
substantiating arguments with no need to look to some other agency
for aid.

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َ ‫َﻭﻋَﺎﺩًﺍ َﻭﺛَ ُﻤﻮ َﺩ َﻭﺃَﺻْ َﺤ‬

‫ﺎﺏ ﺍﻟﺮﱠﺱﱢ َﻭﻗُﺮُﻭﻧًﺎ ﺑَ ْﻴﻦَ َ ٰﺫﻟِﻚَ َﻛﺜِﻴﺮًﺍ‬
25:38 Râss ‫ ﺍﻟﺮﱠﺱﱢ‬means prelude, beginning, first symptoms of an
illness or of love, a mine, an old well. Al-Rass ‫ ﺍﻟﺮﱠﺱﱢ‬is the name of a
valley (Lisân; Tâj). The “People of Rass” are the inhabitants of the
valley al-Rass. A town of the name Al-Rass exists to this day in the
central Arabian province of al-Qâsim. Zajjâj thinks that Râss was the
place inhabited by the descendants of Nabatean tribe of Thamûd.
Others are of opinion that al-Rass is the name of a town in Yamâmah.
Râzî quotes various conflicting interpretations and rejects them as
purely conjectural.

ُ ‫ﺃَ َﺭﺃَﻳْﺖَ َﻣ ِﻦ ﺍﺗﱠﺨَ َﺬ ﺇِﻟَ ٰـﻬَﻪُ ﻫ ََﻮﺍﻩُ ﺃَﻓَﺄَﻧﺖَ ﺗَ ُﻜ‬

ً ‫ﻮﻥ َﻋﻠَ ْﻴ ِﻪ َﻭ ِﻛ‬
‫ﻴﻼ‬
25:43 Here the blind submission to ones own low desires, fancies and
preconceived ideas are described by words used for shirk ‫ ِﺷﺮﻙ‬,
associating others with Allâh. With this verse the doctrine of tauhîd -
the Unity of Divinity, has been brought to perfection, not found
elsewhere. The verse indicates how broad the concept of shirk is.
Intellectually humans may have advanced beyond bowing before
stones, stars, trees, rivers, animals, tombs, forces of nature, or fellow
humans who are supposed to be gods or incarnates of God, but
humankind has not outgrown the worship of his false notions,
prejudices, pre-conceived ideas, and low desires. These idols lie
enthroned within the depth of the heart whose worship is condemned
here.

َ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺇِﻟَ ٰﻰ َﺭﺑﱢﻚَ َﻛ ْﻴﻒَ َﻣ ﱠﺪ ﺍﻟﻈﱢ ﱠﻞ َﻭﻟَﻮْ َﺷﺎ َء ﻟَ َﺠ َﻌﻠَﻪُ َﺳﺎ ِﻛﻨًﺎ ﺛُ ﱠﻢ َﺟ َﻌ ْﻠﻨَﺎ ﺍﻟ ﱠﺸ ْﻤ‬
‫ﺲ‬
‫﴾ ﺛُ ﱠﻢ ﻗَﺒَﻀْ ﻨَﺎﻩُ ﺇِﻟَ ْﻴﻨَﺎ ﻗَ ْﺒﻀًﺎ ﻳَ ِﺴﻴﺮًﺍ‬٤٥﴿ ‫ﻴﻼ‬ ً ِ‫َﻋﻠَ ْﻴ ِﻪ َﺩﻟ‬
25:45-46 This and the previous verse are a metaphorical allusion to
the rise, progress, power, and decline of Muslims, and illustrate it as
the example of a phenomenon of nature. An object in the proximity of
a source of light casts a large shadow; as it recedes, the shadow

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shrinks. The early Muslims, being nearer to the Muhammadan light,

cast their shadows to faraway lands. As time passed, and the distance
to the Muhammadan light increased, the shadows decreased. When
the sun is in the back of an object its shadow lengthens; similarly
when Allâh is behind the Muslims their power and influence
increases. As in many other places in the Holy Qur’ân, the abrupt
change from the third-person pronoun “He” to the first-person plural
“We” is meant to illustrate the fact that Allâh is indefinable—that it is
only the inadequacy of human speech that makes it necessary to refer
to the Supreme Being by pronouns, which in reality are applicable
only to finite, created persons. The change from “He” to “We” also
indicates the employment of several forces by Allâh in that particular
process. The references to Allâh, through “He,” “We,” “I,” or “Allâh,”
which sometimes even occur within a single sentence, are not
haphazard and accidental and are not even what one might call poetic
license, but are deliberate and ultra-linguistic devices. “I” and “My”
are expressions of closeness between servant and Master (87:27-29;
20:12-15; 28:30). Through “We” and “Our” form He is referring to
His might, majesty, kingship and sovereignty. In His He-ness, nothing
is like Him as He says in His own words (42:11). And “Allâh” is the
proper name combining all His Attributes.

‫ﺎﺡ ﺑُ ْﺸﺮًﺍ ﺑَ ْﻴﻦَ ﻳَ َﺪﻱْ َﺭﺣْ َﻤﺘِ ِﻪ ۚ◌ َﻭﺃَﻧﺰَ ْﻟﻨَﺎ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء‬
َ َ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺃَﺭْ َﺳ َﻞ ﺍﻟﺮﱢ ﻳ‬
‫ﻁَﻬُﻮﺭًﺍ‬
25:48 Just as pure water from above gives life to a dead land, so does
the pure water of Revelation raise the spiritually dead to life.

‫ﻲ َﻛﺜِﻴﺮًﺍ‬ ِ ‫ﻟﱢﻨُﺤْ ﻴِ َﻲ ﺑِ ِﻪ ﺑَ ْﻠ َﺪﺓً ﱠﻣ ْﻴﺘًﺎ َﻭﻧُ ْﺴﻘِﻴَﻪُ ِﻣ ﱠﻤﺎ ﺧَ ﻠَ ْﻘﻨَﺎ ﺃَ ْﻧ َﻌﺎ ًﻣﺎ َﻭﺃَﻧ‬
‫َﺎﺳ ﱠ‬
25:49 This verse refers to the decline of the Muslim power in an
allegorical way. The significance of these words is a part of Divine
knowledge. The meanings of these expressions are for the

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 25. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬

understanding of people who are close enough to Allâh to be able to

comprehend the beauty of His metaphors.

‫ﻓَ َﻼ ﺗُ ِﻄ ِﻊ ْﺍﻟ َﻜﺎﻓِ ِﺮﻳﻦَ َﻭ َﺟﺎ ِﻫ ْﺪﻫُﻢ ﺑِ ِﻪ ِﺟﻬَﺎﺩًﺍ َﻛﺒِﻴﺮًﺍ‬

25:52 The word bihi ‫ ﺑِ ِﻪ‬in the verse clarifies the jihâd ‫ﺟﻬﺎﺩ‬. Bihi ‫ﺑِ ِﻪ‬
means “with this”, here “this” refers to the Holy Qur’ân. Therefore the
great and real jihâd according to this verse is to convey the Message
of the Holy Qur’ân with the arguments contained in it and to strive for
the dissemination of its teachings (see also 25:73).

‫ﺍﺕ َﻭﻫَ ٰـ َﺬﺍ ِﻣ ْﻠ ٌﺢ ﺃُ َﺟﺎ ٌﺝ َﻭ َﺟ َﻌ َﻞ ﺑَ ْﻴﻨَﻬُ َﻤﺎ‬

ٌ ‫َﻭﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ َﻣ َﺮ َﺝ ْﺍﻟﺒَﺤْ َﺮﻳ ِْﻦ ﻫَ ٰـ َﺬﺍ ﻋ َْﺬﺏٌ ﻓُ َﺮ‬
‫ﺑَﺮْ ﺯَ ًﺧﺎ َﻭ ِﺣﺠْ ﺮًﺍ ﱠﻣﺤْ ﺠُﻮ ًﺭﺍ‬
ْ “The two waters” may represent a sweet
25:53 Al-Bahrain ‫ﺍﻟﺒَﺤْ َﺮﻳ ِْﻦ‬,
life of goodness and a bitter life of wickedness, or the salt water of the
sea and the sweet water of lakes and rivers,.

‫ﺎﺭﻙَ ﺍﻟﱠ ِﺬﻱ َﺟ َﻌ َﻞ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﺑُﺮُﻭﺟًﺎ َﻭ َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ ِﺳ َﺮﺍﺟًﺎ َﻭﻗَ َﻤﺮًﺍ ﱡﻣﻨِﻴﺮًﺍ‬
َ َ‫ﺗَﺒ‬
25:61 From this verse to the end of the chapter is described the great
transformation that the Holy Prophet (pbuh) had brought about in the
lives of His Companions and true believers. These verses are their true
story.

ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺇِ َﺫﺍ ُﺫ ﱢﻛﺮُﻭﺍ ﺑِﺂﻳَﺎ‬

ُ ‫ﺕ َﺭﺑﱢ ِﻬ ْﻢ ﻟَ ْﻢ ﻳَ ِﺨﺮﱡ ﻭﺍ َﻋﻠَ ْﻴﻬَﺎ‬
‫ﺻ ًّﻤﺎ َﻭ ُﻋ ْﻤﻴَﺎﻧًﺎ‬
25:73 “Who do not shut their ears and eyes to the commandments of
their Lord.” They listen to them attentively and with their eyes open.
Explaining this verse, Zamakhsharî writes that most people approach
the Holy Writ with mere outward shows of eagerness, for the sake of
show or to look pious, but in reality, they make little attempt to
understand the message therein. They therefore remain “deaf and
blind, “their ears and eyes shut to its contents”. The truly God-

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conscious are deeply desirous of understanding it and therefore listen

to it with wide-awake ears and look into it with seeing eyes. Their
belief is based on certainty and not on mere hearsay and dogmas.

‫ﺍﺟﻨَﺎ َﻭ ُﺫﺭﱢ ﻳﱠﺎﺗِﻨَﺎ ﻗُ ﱠﺮﺓَ ﺃَ ْﻋﻴ ٍُﻦ َﻭﺍﺟْ َﻌ ْﻠﻨَﺎ‬

ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳَﻘُﻮﻟُﻮﻥَ َﺭﺑﱠﻨَﺎ ﻫَﺐْ ﻟَﻨَﺎ ِﻣ ْﻦ ﺃَ ْﺯ َﻭ‬
‫ﻟِ ْﻠ ُﻤﺘﱠﻘِﻴﻦَ ﺇِ َﻣﺎ ًﻣﺎ‬
25:74 Imâm ‫ ﺇِ َﻣﺎﻡ‬is a model and leader, and thus the verse purports to
say that one must not be satisfied with only becoming righteous
himself but should aim at being a model and pattern for others. (For
conditions to be an Imâm see 32:24)

26. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء‬

The Poets
(Revealed before Hijrah)
This chapter is the first of a group of three chapters narrating small
episodes about the lives of other Prophets whose story ends with the
destruction of their people as a result of denying the Prophets
message: َ‫ﺿﻴﻦ‬ ِ ‫ﺙ ﺇِ ﱠﻻ َﻛﺎﻧُﻮﺍ َﻋ ْﻨﻪُ ُﻣﻌ‬
ِ ‫ْﺮ‬ ٍ ‫“— َﻭ َﻣﺎ ﻳَﺄْﺗِﻴ ِﻬﻢ ﱢﻣﻦ ِﺫ ْﻛ ٍﺮ ﱢﻣﻦَ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ ُﻣﺤْ َﺪ‬There
never comes to them a fresh Reminder (in a new form and with new
details) from the Most Gracious (God) but they turn away from it.”
(26:5). The Holy Prophet (pbuh) knew what end the disbelievers in
Divine messages came to. Since he was sent as a messenger for all
humankind, the denial of his message would have particularly grave
consequences. But the destruction of all of humanity would run
counter to the Divine design. And in the Prophets love for humanity,
he felt grieved at the possible and probable destruction of the
disbelievers: َ‫ﻚ ﺃَ ﱠﻻ ﻳَ ُﻜﻮﻧُﻮﺍ ُﻣ ْﺆ ِﻣﻨِﻴﻦ‬ َ ‫“— ﻟَ َﻌﻠﱠ‬Perhaps you will consume
َ ‫ﻚ ﺑَﺎ ِﺧ ٌﻊ ﻧﱠ ْﻔ َﺴ‬
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yourself away (with anxiety) because they do not become

believers”(26:3), and he desired that humanity be saved. In this
chapter the stories of seven Prophets are related, which forewarn
about potential destruction. The mention of each is ended with the
Attribute of Allâh ‫ﻚ ﻟَﻬُ َﻮ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ﺍﻟ ﱠﺮ ِﺣﻴ ُﻢ‬
َ ‫“— َﻭﺇِ ﱠﻥ َﺭﺑﱠ‬And your Lord, of course,
He is the All-Mighty, the Ever Merciful” (26:9) as the Possessor of all
Powers but also as the Ever Merciful, indicating that the dealing with
the opponents of the Prophet of Islam would be merciful, and only a
small fraction of them will be destroyed while a great majority will
accept Islam.
26:1 Tâ Sîn Mîm ‫ ﻁ ٓﺴ ٓﻢ‬means, “Allâh is Gentle/Benign, All-Hearing,
and All-Knowing”. Ibn ‘Abbâs interprets Tâ ‫ ﻁ‬as standing for Latîf
‫( ﻟﻄﻴﻒ‬gentle/kind/benign), Sîn ‫ ﺱ‬as standing for Samî‘ ‫( ﺳﻤﻴﻊ‬All-
Hearing), and Mîm ‫ ﻡ‬as standing for ‘Alîm ‫( ﻋﻠﻴﻢ‬All-Knowing)

َ‫ﺖ ْﺍﻟﻘَﻮْ َﻡ ﺍﻟﻈﱠﺎﻟِ ِﻤﻴﻦ‬

ِ ‫َﻭﺇِ ْﺫ ﻧَﺎﺩ َٰﻯ َﺭﺑﱡﻚَ ُﻣﻮ َﺳ ٰﻰ ﺃَ ِﻥ ﺍ ْﺋ‬
26:10 In the words Nâdâ Rabbu-ka ‫ﻚ‬ َ ‫“ ﻧَﺎﺩ َٰﻯ َﺭ ﱡﺑ‬Lord called him in a
ٰ
loud voice,” Nâdâ ‫ ﻧَﺎﺩَﻯ‬means not only to call, but also to call in a loud
voice. The use of these words suggests that sometimes Divine
Revelation is heard in the ears of Prophets in the form of a loud voice.

‫ﺎﻑ ﺃَﻥ ﻳُ َﻜ ﱢﺬﺑُﻮ ِﻥ‬

ُ َ‫ﺎﻝ َﺭﺏﱢ ﺇِﻧﱢﻲ ﺃَﺧ‬
َ َ‫ﻗ‬
26:12 The reply of Moses, “O Lord, I fear” suggests that Moses was
neither keen on nor prepared for this mission.

‫ﺎﻑ ﺃَﻥ ﻳَ ْﻘﺘُﻠُﻮ ِﻥ‬

ُ َ‫ﻲ َﺫﻧﺐٌ ﻓَﺄَﺧ‬
‫َﻭﻟَﻬُ ْﻢ َﻋﻠَ ﱠ‬
26:14 The reference is to the death of an Egyptian as mentioned in
28:15. Pharaoh had charged Moses with having killed him. It was no
intentional or deliberate murder; however, this incident had caused
Moses to flee from Egypt. He later defends himself on this issue in
verse 21.

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َ ُ‫ﻓَﺄْﺗِﻴَﺎ ﻓِﺮْ ﻋَﻮْ ﻥَ ﻓَﻘ‬

َ‫ﻮﻻ ﺇِﻧﱠﺎ َﺭﺳُﻮ ُﻝ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬
26:16 Noteworthy is the singular form of the word Rasûl ‫ َﺭﺳُﻮ ُﻝ‬, while
َ ُ‫ ﻗ‬used are in the dual form, as
the subject inna ‫ ﺇِﻧﱠﺎ‬and the verb qûla ‫ﻮﻻ‬
though it were “We two are a deputation with a single message.”
Several reasons are given for this. According to Qâmûs words of the
form fu‘ûl ‫ ﻓﻌُﻮﻝ‬are both singular and plural. Therefore, it is
permissible to use the singular predicate for a subject in the dual or
plural number. The word Rasûl according to some lexicologists is
considered to be a noun of action used adjectively (see also the word
“adûwwun,” which is also singular in 26:77).

َ ‫ﺕ ِﻣﻨ ُﻜ ْﻢ ﻟَ ﱠﻤﺎ ِﺧ ْﻔﺘُ ُﻜ ْﻢ ﻓَ َﻮﻫ‬

‫َﺐ ﻟِﻲ َﺭﺑﱢﻲ ُﺣ ْﻜ ًﻤﺎ‬ ُ ْ‫ﻓَﻔَ َﺮﺭ‬
26:21 There is wisdom in the words of Moses when he said, “I fled
from you [Pharaoh] because I apprehended injustice from you.” He
did not say, “I fled from you because of my desire for safety and well-
being.” Moses continued, “My Lord granted me knowledge and (right)
judgment and made me (one) of the Messengers.”

َ‫ﺎﻝ ﻓِﺮْ ﻋَﻮْ ُﻥ َﻭ َﻣﺎ َﺭﺏﱡ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬

َ َ‫ﻗ‬
26:23 Pharaoh was an intelligent ruler. There is purpose in his
question regarding the nature of Allâh, “What is this Lord of the
worlds?” and not “Who is the Lord of the worlds?” He did not ask this
question out of ignorance. He asked this question in a misleading way
in order to acquaint those who were present.

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
َ‫ﺽ َﻭ َﻣﺎ ﺑَ ْﻴﻨَﻬُ َﻤﺎ ۖ◌ ﺇِﻥ ُﻛﻨﺘُﻢ ﱡﻣﻮﻗِﻨِﻴﻦ‬ ِ ‫ﺎﻭﺍ‬ َ َ‫ﻗ‬
َ ‫ﺎﻝ َﺭﺏﱡ ﺍﻟ ﱠﺴ َﻤ‬
26:24 Moses answered in the way of one who knows, “He is the Lord
of the heavens and the earth.” This answer is for those who are
convinced Mu’qinîn َ‫ ﱡﻣﻮﻗِﻨِﻴﻦ‬, namely the people of inspiration, as if he
was saying to them, “I have only informed you of what you already
knew and what your inner selves have made you certain of.”
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 26. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء‬

َ‫ﺎﻝ ﻟِ َﻤ ْﻦ َﺣﻮْ ﻟَﻪُ ﺃَ َﻻ ﺗَ ْﺴﺘَ ِﻤﻌُﻮﻥ‬

َ َ‫ﻗ‬
26:25 In order to preserve his position and dignity before others,
Pharaoh pretended that Moses had not answered his question, and that
he knew more than Moses did. He said to those around him, “Do you
hear what he says?” as if Moses had not replied to his question.

َ‫ﺎﻝ َﺭﺑﱡ ُﻜ ْﻢ َﻭ َﺭﺏﱡ ﺁﺑَﺎﺋِ ُﻜ ُﻢ ْﺍﻷَ ﱠﻭﻟِﻴﻦ‬

َ َ‫ﻗ‬
26:26 Moses continued to answer Pharaoh’s original question
(cf.:26:23) about the Lord of the Worlds

ٌ ُ‫ﺎﻝ ﺇِ ﱠﻥ َﺭﺳُﻮﻟَ ُﻜ ُﻢ ﺍﻟﱠ ِﺬﻱ ﺃُﺭْ ِﺳ َﻞ ﺇِﻟَ ْﻴ ُﻜ ْﻢ ﻟَ َﻤﺠْ ﻨ‬

‫ﻮﻥ‬ َ َ‫ﻗ‬
26:27 Pharaoh knew that Moses would answer in such a way and said,
“This messenger is a madman indeed,” meaning that Moses was
ignorant of what was asked. Thus he tried to triumph over his people.
Pharaohs boast was valid as he asked, “What is this Lord of the
worlds?” and not “Who is this Lord of the worlds?” However, for the
people of true learning and Divine knowledge, the answer given by
Moses was the only true answer. As Moses himself says in the above
verse 26:24, this answer is for those who are convinced Mu’qinîn َ‫ﱡﻣﻮﻗِﻨِﻴﻦ‬
the people of inspiration.

ِ ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮ‬
َ‫ﺏ َﻭ َﻣﺎ ﺑَ ْﻴﻨَﻬُ َﻤﺎ ۖ◌ ﺇِﻥ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻌﻘِﻠُﻮﻥ‬ ِ ‫ﺎﻝ َﺭﺏﱡ ْﺍﻟ َﻤ ْﺸ ِﺮ‬
َ َ‫ﻗ‬
26:28 The answer, “He is the Lord of the east and the Lord of the
west,” addressed the people of intellect and reasoning (‘aqal), as if
Moses meant to say that this answer can be understood if you have the
power of intellect and reflection. The answer is already known to
those who possess intellect, as their intellect provides them sufficient
proof of His Lordship.

َ‫ﺨَﺬﺕَ ﺇِﻟَ ٰـﻬًﺎ َﻏﻴ ِْﺮﻱ َﻷَﺟْ َﻌﻠَﻨﱠﻚَ ِﻣﻦَ ْﺍﻟ َﻤ ْﺴﺠُﻮﻧِﻴﻦ‬
ْ ‫ﺎﻝ ﻟَﺌِ ِﻦ ﺍﺗﱠ‬
َ َ‫ﻗ‬

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26:29 Pharaoh was in a position to threaten Moses because of his

position of power. “If you worship any god other than me,” shows that
Pharaoh claimed for himself the attributes and powers of Divinity. He
thus took undue advantage of his worldly powers, and sought to rule
on his own, thereby ignoring the Divine Rule. Moses on the other
hand is the “servant of Allâh” who acts in conformity with the Divine
Law, but with no power of his own to enforce it. Whereas Moses has
spiritual authority and rank, Pharaoh has worldly power and rank. The
dialogue between Moses and Pharaoh, similar to the dialogue between
Abraham and his sire, and Abraham and Nimrod, and other Prophets
and their rebellious people, which on the surface appear to be a simple
confrontation of “good” and “bad” is, in reality, something that has
been going on ever since the polar principle of the “Creative Act” and
the “Spiritual Wish” of Allâh had been made manifest. The threat of
Pharaoh that “I will certainly make you one of the imprisoned” was a
sign that he had no good response for Moses words and was an
indication of the defeat of his argument

‫ﺎﻝ ﺃَ َﻭﻟَﻮْ ِﺟ ْﺌﺘُﻚَ ﺑِ َﺸ ْﻲ ٍء ﱡﻣﺒِﻴ ٍﻦ‬

َ َ‫ﻗ‬
26:30 Moses did not say, “Pharaoh, you are accepting your defeat and
giving proof of your ignorance by threatening me.” Instead, in a sense,
he recognized Pharaohs higher worldly rank, but at the same time, he
resisted the threat and offered to bring further proof when he said,
“even though I bring to you something that makes (the truth of my
statement) clear to you?”

ِ ْ‫ﺎﻝ ﻓَﺄ‬
َ‫ﺕ ﺑِ ِﻪ ﺇِﻥ ُﻛﻨﺖَ ِﻣﻦَ ﺍﻟﺼﱠﺎ ِﺩﻗِﻴﻦ‬ َ َ‫ﻗ‬
26:31 Pharaoh had no choice but to accept the offer of Moses, lest he
should appear weak and unjust before his people.

ٌ ِ‫ﺎﻥ ﱡﻣﺒ‬
‫ﻴﻦ‬ َ ‫ﻓَﺄ َ ْﻟﻘَ ٰﻰ َﻋ‬
ٌ َ‫ﺼﺎﻩُ ﻓَﺈ ِ َﺫﺍ ِﻫ َﻲ ﺛُ ْﻌﺒ‬

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26:32 Staff, snake, and the strands are symbols that stand for
arguments. His staff and the snake symbolize the powerful arguments
of Moses, and the weak arguments of Pharaoh and strands and ropes
symbolize his advisers.

ِ ‫ْﻀﺎ ُء ﻟِﻠﻨﱠ‬
َ‫ﺎﻅ ِﺮﻳﻦ‬ َ ‫َﻭﻧَ َﺰ َﻉ ﻳَ َﺪﻩُ ﻓَﺈ ِ َﺫﺍ ِﻫ َﻲ ﺑَﻴ‬
26:33 The “shining hand” is an allegorical expression of the shining
teaching and the Book of Law that Moses brought.

َ‫ﺿ ُﻜﻢ ﺑِ ِﺴﺤْ ِﺮ ِﻩ ﻓَ َﻤﺎ َﺫﺍ ﺗَﺄْ ُﻣﺮُﻭﻥ‬

ِ ْ‫ﻳ ُِﺮﻳ ُﺪ ﺃَﻥ ﻳ ُْﺨ ِﺮ َﺟ ُﻜﻢ ﱢﻣ ْﻦ ﺃَﺭ‬
26:35 The question of Pharaoh, “What do you advise?” َ‫ﻓَ َﻤﺎ َﺫﺍ ﺗَﺄْ ُﻣﺮُﻭﻥ‬
indicates that he was an intelligent ruler who considered the counsel
of his advisers.

َ ‫ﻗَﺎﻟُﻮﺍ َﻻ‬
َ‫ﺿ ْﻴ َﺮ ۖ◌ ﺇِﻧﱠﺎ ﺇِﻟَ ٰﻰ َﺭﺑﱢﻨَﺎ ُﻣﻨﻘَﻠِﺒُﻮﻥ‬
26:50 The reply of the sorcerers to the threat of Pharaoh to cut off
their hands and crucify them, “It does not matter,” (‫ﺿ ْﻴ َﺮ‬ َ shows how
َ ‫)ﻻ‬
convinced they were by the arguments of Truth and the proof brought
by Moses in support of his mission.

َ َ‫ﺼﺎﻙَ ْﺍﻟﺒَﺤْ َﺮ ۖ◌ ﻓَﺎﻧﻔَﻠ‬

ٍ ْ‫ﻖ ﻓَ َﻜﺎﻥَ ُﻛﻞﱡ ﻓِﺮ‬
‫ﻕ‬ َ ‫ﻓَﺄَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ ُﻣﻮ َﺳ ٰﻰ ﺃَ ِﻥ ﺍﺿْ ِﺮﺏ ﺑﱢ َﻌ‬
‫َﻛﺎﻟﻄﱠﻮْ ِﺩ ْﺍﻟ َﻌ ِﻈ ِﻴﻢ‬
26:63 Adzrab bi ‘Asâk al-Bahr ‫ﻙ ْﺍﻟﺒَﺤْ َﺮ‬ َ ‫ ﺍﺿْ ِﺮﺏ ﺑﱢ َﻌ‬literally means,
َ ‫ﺼﺎ‬
“strike the sea with your staff.” Adzrab ‫ ﺍﺿْ ِﺮﺏ‬has a very broad
meaning in classical Arabic. Here Adzrab ‫ ﺍﺿْ ِﺮﺏ‬is an expression
meaning “tread on dry land between the seas.” Similarly, Adzrab bi
‘Asâk al-Hajar” (2:60), literally “strike your staff on the rock,” means
to tread through the rocky desert. This meaning is further clarified in
verse 20:77 where we read, “Take them along a dry path.”Tarîq ‫ﻁﺮﻳﻖ‬
is a dry path. The Bible says, “The Lord caused the sea to go back by

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strong east wind all that night and made the sea a dry land” (Exod.
14.21). From various indications in the Bible, in particular Exodus
(14.2-9), it appears that the miracle of the crossing of the sea took
place at the northwestern end of what is known today as the Gulf of
Suez. Some modern researchers think it can also be the middle or even
the south of what is today the Suez Canal. In ancient times there were
several seas there, separated from each other by land, and in most of
the parts that were not very deep, they were somehow connected with
the Mediterranean Sea to the north or the Red Sea to the south. Allâh
miraculously arranged that Moses and his party should cross the sea
during the time of low tide, leaving a dry path for them to pass
(20:77).

َ‫ﻗَﺎﻟُﻮﺍ ﺑَﻞْ َﻭ َﺟ ْﺪﻧَﺎ ﺁﺑَﺎ َءﻧَﺎ َﻛ َ ٰﺬﻟِﻚَ ﻳَ ْﻔ َﻌﻠُﻮﻥ‬

26:74 The people who associate other creatures with Allâh have no
proof for their dogma and merely say, “We found our fathers doing
likewise.” These are just lame excuses, devoid of real argument.

َ‫ﻓَﺈِﻧﱠﻬُ ْﻢ َﻋ ُﺪ ﱞﻭ ﻟﱢﻲ ﺇِ ﱠﻻ َﺭﺏﱠ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬

26:77 Abraham declared himself enemy to the gods of the polytheists.
This was a difficult challenge to the polytheists: if these gods existed
and were his enemies, they should be capable of doing some harm to
Abraham.

‫ﺖ ﻓَﻬ َُﻮ ﻳَ ْﺸﻔِﻴ ِﻦ‬

ُ ْ‫َﻭﺇِ َﺫﺍ َﻣ ِﺮﺿ‬
26:80 Abraham did not say, “When You cause me to become ill” —
but rather, “When I fall ill” ‫ َﻣ ِﺮﺿْ ﺖ‬. Here Abraham attributes all
maladies to himself and all remedy to Allâh, as in 4:80.

َ‫ﺇِ ﱠﻻ َﻋﺠُﻮ ًﺯﺍ ﻓِﻲ ْﺍﻟﻐَﺎﺑِ ِﺮﻳﻦ‬

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26:171 As is evident from 7:83, 11:81, 27:57, 29:32, and 66:10, the
old woman was Lots wife, a native of Sodom, who chose to remain
with her own people instead of accompanying her husband.

َ‫َﻭﺇِﻧﱠﻪُ ﻟَﻔِﻲ ُﺯﺑ ُِﺮ ْﺍﻷَ ﱠﻭﻟِﻴﻦ‬

26:196 “It is the Book which you find mentioned in the Scriptures of
the earlier peoples” means that the Qur’ân has been mentioned and
foretold in the Divine Wisdom of ancient Scriptures, and its basic
teachings are in their purport identical with those preached by the
earlier Scriptures.

‫ﺃَ َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻬُ ْﻢ ﺁﻳَﺔً ﺃَﻥ ﻳَ ْﻌﻠَ َﻤﻪُ ُﻋﻠَ َﻤﺎ ُء ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋِﻴ َﻞ‬
26:197 Here the learned among the Jews and the Christians are
addressed, such as ‘Abdullah bin Salâm and Ka‘b bin Malik in the
lifetime of the Holy Prophet (pbuh), and Ka‘b al-Ahbar of Yemen and
a number of his compatriots during the reign of ‘Umar(rz), as well as
many others in the course of centuries and even today.

27. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬

The Tribe of the Naml
(Revealed before Hijrah)
The title Al-Naml ‫ ﺍﻟﻨﻤﻞ‬is taken from the mention in verse 18 of a tribe
known as the “Naml,” in connection with Solomons campaign against
the Queen of Sheba. Another name of the chapter is Tâ Sîn ‫ﻁﺲ‬
named after the letters preceding its first verse. The previous chapter
opened with the abbreviated letters Tâ Sîn Mîm ‫ﻁﺴﻢ‬. In the beginning

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 27. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬

of this chapter the letter Mîm ‫ ﻡ‬has been omitted. This indicates that
the subject matter of this chapter constitutes a continuation of the
subject matter of the preceding chapter though in a different form.
At the close of the preceding chapter an allegation by the opponents
was made that the Prophet of Islam was a poet and that satans
descended upon him. To this taunt the chapter returns the answer, in
effect saying “You are being made to learn the Qur’ân from the
presence of the All-Wise, the All-Knowing.”

‫ﺏ ﱡﻣﺒِﻴ ٍﻦ‬ ِ ْ‫ﺎﺕ ْﺍﻟﻘُﺮ‬

ٍ ‫ﺁﻥ َﻭ ِﻛﺘَﺎ‬ ُ َ‫ﻁﺲ ۚ◌ ﺗِ ْﻠﻚَ ﺁﻳ‬
27:1 In this verse the two very important names of the Holy Book are
mentioned: the Qur’ân ‫ ْﺍﻟﻘُﺮْ ﺁ ِﻥ‬and the Book (Kitâb ‫ﺏ‬
ٍ ‫) ِﻛﺘَﺎ‬. When we
reflect on the meaning of these two (the often recited book) we find
therein a powerful prophecy that this Holy Book will be widely
recited and read. In addition, the name Kitâb (without the suffix al)
implies that the Holy Qur’ân will continue to be preserved in the form
of a book and that it contains commandments and obligations that
distinguish right from wrong.

َ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳ ُْﺆ ِﻣﻨُﻮﻥَ ﺑِ ْﺎﻵ ِﺧ َﺮ ِﺓ ﺯَ ﻳﱠﻨﱠﺎ ﻟَﻬُ ْﻢ ﺃَ ْﻋ َﻤﺎﻟَﻬُ ْﻢ ﻓَﻬُ ْﻢ ﻳَ ْﻌ َﻤﻬُﻮﻥ‬
27:4 It is the evil suggestions and whispers that make an evil deed
look beautiful (6:43; 8:48), but inasmuch as it comes about in
accordance with a Divine Law, it is attributed to Allâh. Another
rendering of the verse could be, “Although Allâh presents the deeds
that ought to be done by the nonbeliever in the Hereafter in a beautiful
and fair seeming way, and they still wander on heedlessly making all
sorts of blunders.”

‫َﻭﺇِﻧﱠﻚَ ﻟَﺘُﻠَﻘﱠﻰ ْﺍﻟﻘُﺮْ ﺁﻥَ ِﻣﻦ ﻟﱠ ُﺪ ْﻥ َﺣ ِﻜ ٍﻴﻢ َﻋﻠِ ٍﻴﻢ‬

27:6 “You are being made to learn the Qur’ân from the presence of
the All-Wise, the All-Knowing.” This teaching and learning has

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illuminated the spirit of the Holy Prophet with knowledge. Thus the
spiritual illumination of a human being is possible only through
Divine Revelation. This verse is a bridge between the first verse of the
chapter and the following.

ٍ ‫ْﺖ ﻧَﺎﺭًﺍ َﺳﺂﺗِﻴ ُﻜﻢ ﱢﻣ ْﻨﻬَﺎ ﺑِ َﺨﺒَ ٍﺮ ﺃَﻭْ ﺁﺗِﻴ ُﻜﻢ ﺑِ ِﺸﻬَﺎ‬
‫ﺏ‬ َ َ‫ﺇِ ْﺫ ﻗ‬
ُ ‫ﺎﻝ ُﻣﻮ َﺳ ٰﻰ ِﻷَ ْﻫﻠِ ِﻪ ﺇِﻧﱢﻲ ﺁﻧَﺴ‬
َ‫ﺲ ﻟﱠ َﻌﻠﱠ ُﻜ ْﻢ ﺗَﺼْ ﻄَﻠُﻮﻥ‬
ٍ َ‫ﻗَﺒ‬
27:7 Here we are informed about a spiritual vision of Moses. The
ُ ‫“ﺇِﻧﱢﻲ ﺁﻧَﺴ‬I perceive with a feeling of
expression Innî anastu Nâra ‫ْﺖ ﻧَﺎﺭًﺍ‬
warmth and love something like a fire” supports that he felt some
heart-warming love. Had it been physical fire that Moses had seen he
would not have used the expression anastu ‫ﺃﻧﺴﺖ‬ ُ “I perceive, I feel
with love,” but “I have seen a fire.” The wording suggests that it was
Moses alone and none among his companions who perceived this
warmth of love in the appearance of fire. Ibn al-‘Arabî says, “Moses,
the great saint, reflected in the mirror of his heart the infinite form of
the One Who is formless, the image of the One who is unseen. This
form, this image, cannot be contained in heavens, in the oceans, or in
the universe. All these have limits, but the mirror of the human heart
has no limit.”

‫ﺎﺭ َﻭ َﻣ ْﻦ َﺣﻮْ ﻟَﻬَﺎ َﻭ ُﺳﺒ َْﺤﺎﻥَ ﱠ‬

‫ﷲِ َﺭﺏﱢ‬ ِ ‫ﻱ ﺃَﻥ ﺑ‬
ِ ‫ُﻮﺭﻙَ َﻣﻦ ﻓِﻲ ﺍﻟﻨﱠ‬ َ ‫ﻓَﻠَ ﱠﻤﺎ َﺟﺎ َءﻫَﺎ ﻧُﻮ ِﺩ‬
ْ
َ‫ﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬
27:8 The voice Moses heard came from the All-Mighty, and it came
in the manner in which the Divine call comes to all Prophets in the
form of Divine Revelation. “Blessed are those who are around this
place” shows that Moses was not alone. Whenever there is a Divine
Revelation, the angels guard the recipient. It refers therefore to the
“angels” present, as Moses was in the Divine Presence (cf. 72:27).

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‫ﺎﻥ َﻭﻟﱠ ٰﻰ ُﻣ ْﺪﺑِﺮًﺍ َﻭﻟَ ْﻢ ﻳُ َﻌﻘﱢﺐْ ۚ◌ ﻳَﺎ‬‫ﻙ ۚ◌ ﻓَﻠَ ﱠﻤﺎ َﺭﺁﻫَﺎ ﺗَ ْﻬﺘ ﱡَﺰ َﻛﺄَﻧﱠﻬَﺎ َﺟ ﱞ‬
َ ‫َﺼﺎ‬ ِ ‫َﻭﺃَ ْﻟ‬
َ ‫ﻖﻋ‬
َ‫ﻱ ْﺍﻟ ُﻤﺮْ َﺳﻠُﻮﻥ‬‫َﺎﻑ ﻟَ َﺪ ﱠ‬
ُ ‫َﺨَﻒ ﺇِﻧﱢﻲ َﻻ ﻳَﺨ‬ ْ ‫ُﻣﻮ َﺳ ٰﻰ َﻻ ﺗ‬
27:10 Alqi ‘Asâka ‫ﻙ‬ َ ‫ﺼﺎ‬ ِ ‫“ ﺃَ ْﻟ‬Put down your staff.” When understood
َ ‫ﻖ َﻋ‬
correctly, these words contain a great prophecy given to Moses in
beautiful, concise, metaphoric words. Moses understood that a staff
(‘Asâ ‫ﺼﺎ‬َ ‫ ) َﻋ‬is a symbol of respect and power, and that power and
respect were prophesized for him.

‫ﺕ ﺇِﻟَ ٰﻰ‬ َ ‫َﻭﺃَ ْﺩ ِﺧﻞْ ﻳَﺪَﻙَ ﻓِﻲ َﺟ ْﻴﺒِﻚَ ﺗ َْﺨﺮُﺝْ ﺑَ ْﻴ‬

ِ ‫ﻀﺎ َء ِﻣ ْﻦ َﻏﻴ ِْﺮ ﺳُﻮ ٍء ۖ◌ ﻓِﻲ ﺗِﺴ‬
ٍ ‫ْﻊ ﺁﻳَﺎ‬
◌ۚ ‫ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭﻗَﻮْ ِﻣ ِﻪ‬
27:12 This was the second message conveyed to Moses. “Put your
hand in the bosom” is to come forward with a book and “without any
disease” (‫ ) َﻏﻴ ِْﺮﺳُﻮء‬means a flawless sparkling Divine Book with
Divine Laws and full of wisdom. These are two of the nine signs he
shall be given for his mission to Pharaoh and his people. For the nine
signs, see 7:107-108,117, 130,133,138.

‫َﻭﻟَﻘَ ْﺪ ﺁﺗَ ْﻴﻨَﺎ ﺩَﺍ ُﻭﻭ َﺩ َﻭ ُﺳﻠَ ْﻴ َﻤﺎﻥَ ِﻋ ْﻠ ًﻤﺎ ۖ◌ َﻭﻗَ َﺎﻻ ْﺍﻟ َﺤ ْﻤ ُﺪ ِ ﱠ¶ِ ﺍﻟﱠ ِﺬﻱ ﻓَ ﱠ‬
ٍ ِ‫ﻀﻠَﻨَﺎ َﻋﻠَ ٰﻰ َﻛﺜ‬
‫ﻴﺮ‬
َ‫ﱢﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦ‬
27:15 “We granted knowledge to David and Solomon” indicates that
Allâh alone is the source of knowledge, and that He gives knowledge
to whom He pleases. He gives even more to the ones who show
thanks (14:7-8; 20:114). Davids and Solomons exaltation was not just
over ordinary people, but over “believing servants.” Exaltation over
normal folk only, would not be an extraordinary special status.

‫ﻖ ﺍﻟﻄﱠﻴ ِْﺮ َﻭﺃُﻭﺗِﻴﻨَﺎ ِﻣﻦ‬ ِ ‫ﺎﻝ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ُﻋﻠﱢ ْﻤﻨَﺎ َﻣ‬
َ ‫ﻨﻄ‬ ُ ‫ﺙ ُﺳﻠَ ْﻴ َﻤ‬
َ َ‫ﺎﻥ ﺩَﺍ ُﻭﻭ َﺩ ۖ◌ َﻭﻗ‬ َ ‫َﻭ َﻭ ِﺭ‬
ْ ‫ُﻛﻞﱢ َﺷ‬
◌ۖ ‫ﻲ ٍء‬
27:16 Solomon succeeded David not only on his throne but also in
spirituality and Divine knowledge. Solomon was granted intelligence
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and the knowledge of communication, with which he equipped his

army. In the words spoken by Solomon, “And we are bestowed with
everything,” “everything” should be understood not in an absolute
sense but in the sense of “everything he needed and required
according to the demands of his time.”

َ‫ﻧﺲ َﻭﺍﻟﻄﱠﻴ ِْﺮ ﻓَﻬُ ْﻢ ﻳُﻮ َﺯ ُﻋﻮﻥ‬ ِ ْ ‫ُﺸ َﺮ ﻟِ ُﺴﻠَ ْﻴ َﻤﺎﻥَ ُﺟﻨُﻮ ُﺩﻩُ ِﻣﻦَ ْﺍﻟ ِﺠﻦﱢ َﻭ‬
ِ ‫ﺍﻹ‬ ِ ‫َﻭﺣ‬
27:17 The army of Solomon was divided into three classes: al-Jinn
‫( ْﺍﻟ ِﺠ ِﻦ‬with prefix al) were fighters belonging to mountain tribes whom
Solomon had subjected. Then the cavalry of his own men ‫ﻧﺲ‬ ِ ْ and
ِ ‫;ﺍﻹ‬
al-Tair ‫ ﺍﻟﻄﱠﻴ ِْﺮ‬birds such as carrier pigeons that can deliver messages.
The word jinn was never understood as “jinnie”. “genie” or “ghost” in
the earlier Islamic period. Such meanings are modern, based on lack
of knowledge of classical Arabic, and make the whole narration
absurd and ridiculous. Jinn literally means something hidden, not
visible, but existing. This can be people living in far-ledged areas or
mountains. Some Jews of the time of the Holy Prophet (pbuh) who
spent most of their time in secluded places of worship were also called
jinn. For the discussion on jinn see verses 6:128, 15:27, and 7:38; and
refer to 18:50, 34:41, 41:25, 46:18, 46:29, 51:56, 55:33, 72:5, 114:6.

‫ﺖ ﻧَ ْﻤﻠَﺔٌ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠ ْﻤ ُﻞ ﺍ ْﺩ ُﺧﻠُﻮﺍ َﻣ َﺴﺎ ِﻛﻨَ ُﻜ ْﻢ َﻻ‬

ْ َ‫َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ ﺃَﺗَﻮْ ﺍ َﻋﻠَ ٰﻰ َﻭﺍ ِﺩ ﺍﻟﻨﱠ ْﻤ ِﻞ ﻗَﺎﻟ‬
َ‫ﺎﻥ َﻭ ُﺟﻨُﻮ ُﺩﻩُ َﻭﻫُ ْﻢ َﻻ ﻳَ ْﺸ ُﻌﺮُﻭﻥ‬ ُ ‫ﻳَﺤْ ِﻄ َﻤﻨﱠ ُﻜ ْﻢ ُﺳﻠَ ْﻴ َﻤ‬
27:18 Wâd al-Namal ‫ َﻭﺍ ِﺩﺍﻟﻨﱠ ْﻤ ِﻞ‬- Valley of Naml—here the word al-
Naml ‫( ﺍﻟﻨﱠ ْﻤ ِﻞ‬with article al) is used as a proper noun, not the indefinite
naml ‫ ﻧﻤﻞ‬meaning “ant.” This valley is situated between Jibrân and
Asqalân, a coastal town twelve miles north of Gaza near Sinai (see
Taqwîm al-Buldan). Namlah ‫ ﻧﻤﻠﺔ‬literally means “ant” when without
the article al, but the definite article al changes Namlah ‫ ﺍﻟﻨﱠ ْﻤ ُﻞ‬to the
name of a tribe (Qâmûs). In addition, Nâmil ‫ ﻧﺎﻣﻞ‬is a clever man and
Namlah ٌ‫ ﻧَ ْﻤﻠَﺔ‬a clever woman (Tâj). The name Namlah ‫ ﻧﻤﻠﺔ‬also used to
be given to a child in whose hand an ant was placed at birth, a ritual
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supposed to make the child wise and intelligent (Tâj). In Qâmûs it is

mentioned that Abriqah is one of the springs of that valley (Qâmûs).
In the Arabic language, it was common practice that tribes were
named after animals and beasts, such as Banû Asad (literally “lion”),
Banû Kalb (“dog”), etc. This practice also existed in European
nations. Moreover, the words udkhalû Masâkina-kum ‫ﺍ ْﺩ ُﺧﻠُﻮﺍ َﻣ َﺴﺎ ِﻛﻨَ ُﻜ ْﻢ‬,
“get into your habitations,” indicate that the Naml were a tribe, since
the word Masâkina ‫ َﻣ َﺴﺎ ِﻛﻦ‬is used in Arabic only for human
habitations, and it is in this sense that it has been used elsewhere in the
Holy Qur’ân (cf. 29:38; 32:26). Thus the valley of Al-Naml does not
mean the valley of ants, but a valley where a tribe named al-Naml
lived. The word “unknowingly” indicates that the goodness of
Solomons soldiers was famed everywhere. They would not knowingly
harm anybody, and this was what pleased Solomon. The name of the
person of the tribe of Naml mentioned in this verse who gave the
advice was Hars, and he belonged to the clan of Banû Shaisân (Ibn
Kathîr).

َ‫ﺎﻝ َﻣﺎ ﻟِ َﻲ َﻻ ﺃَ َﺭﻯ ْﺍﻟﻬُ ْﺪﻫُ َﺪ ﺃَ ْﻡ َﻛﺎﻥَ ِﻣﻦَ ْﺍﻟﻐَﺎﺋِﺒِﻴﻦ‬

َ َ‫َﻭﺗَﻔَﻘﱠ َﺪ ﺍﻟﻄﱠﻴ َْﺮ ﻓَﻘ‬
27:20 Al-Hudhud ‫ ْﺍﻟﻬُ ْﺪﻫُ َﺪ‬was not the lapwing or hoopoe or any other
bird (mind the suffix al ‫ ﺍﻝ‬before hudhud ‫ ﻫُ ْﺪﻫُﺪ‬but the title of an officer
who was entrusted by Solomon with an important mission to the court
of Sheba. In many cultures, both first and last names that have the
meanings of birds or animals are widespread. There is the Hebrew
Rachel (“ewe”) and Deborah (“bee”), the biblical Jemima (“dove”),
the Spanish Paloma (“dove”),and the German surnames Vogel, Adler,
and Specht (“bird,” “eagle,” “woodpecker”). In English, “Robin” is a
common first name and a number of bird names exist as last names
(“Sparrow,” “Stork,” “Dove,” “Swan”), albeit not so common as in
other tongues. In ancient times, Hudhud used to be a popular name:
among those bearing it was a son of Ismâîl, an Edomite prince (1
Kings 11.14), and it is said to be the name of the father of Sheba

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 27. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬

(Muntah al-‘Arab). The Arab writers speak of a king of Himyâr as

Hudhud (Lisân). According to the same authority, Hudhud is also
written as Hudahad, which was the name of a tribe in Yemen.
Therefore, there is nothing strange about such a name. Birds do not
speak, neither tell the truth nor lie, and cannot be subject to the
infliction of a severe punishment by a great monarch such as
Solomon. Similarly incomprehensible is the exposition of the great
spiritual doctrine of unity by the lapwing or hoopoe. Occasionally it is
objected that the word Zabaha in the verse is used in connection with
the slaughtering of an animal. This objection can be refuted easily by
referring to verse 2:49 and its use of the word.

َ‫ْﺍﺫﻫَﺐ ﺑﱢ ِﻜﺘَﺎﺑِﻲ ﻫَ ٰـ َﺬﺍ ﻓَﺄ َ ْﻟﻘِ ْﻪ ﺇِﻟَ ْﻴ ِﻬ ْﻢ ﺛُ ﱠﻢ ﺗ ََﻮ ﱠﻝ َﻋ ْﻨﻬُ ْﻢ ﻓَﺎﻧﻈُﺮْ َﻣﺎ َﺫﺍ ﻳَﺮْ ِﺟﻌُﻮﻥ‬
27:28 The words “Then withdraw from them and wait” ْ‫ﺛُ ﱠﻢ ﺗَ َﻮ ﱠﻝ َﻋ ْﻨﻬُ ْﻢ ﻓَﺎﻧﻈُﺮ‬
show that Solomon instructed his representative to give due respect
according to the status of the queen. In a similar way Moses was
ordered, “Speak to him (Pharaoh) in a gentle speech” (20:44).

‫ﺇِﻧﱠﻪُ ِﻣﻦ ُﺳﻠَ ْﻴ َﻤﺎﻥَ َﻭﺇِﻧﱠﻪُ ﺑِﺴ ِْﻢ ﱠ‬

ِ ‫ﷲِ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ ﺍﻟﺮ‬
‫ﱠﺣ ِﻴﻢ‬
27:30 Solomons letter constitutes a beautiful specimen of how a great,
important, and comprehensive meaning can be condensed into a few
brief words. Letters written by the Holy Prophet (pbuh) also had the
same beginning.

‫ﺎﻁ َﻌﺔً ﺃَ ْﻣﺮًﺍ َﺣﺘﱠ ٰﻰ ﺗَ ْﺸﻬَ ُﺪﻭ ِﻥ‬ ُ ‫ﺖ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ْﺍﻟ َﻤ َﻸُ ﺃَ ْﻓﺘُﻮﻧِﻲ ﻓِﻲ ﺃَ ْﻣ ِﺮﻱ َﻣﺎ ُﻛ‬
ِ َ‫ﻨﺖ ﻗ‬ ْ َ‫ﻗَﺎﻟ‬
27:32 The queen asked her chieftains for advice just as Pharaoh
consulted his advisors (cf. 26:35). From the second part of the verse, it
appears that Sabâ was more democratic than Pharaoh was.

َ‫ﺎﻝ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ْﺍﻟ َﻤ َﻸُ ﺃَﻳﱡ ُﻜ ْﻢ ﻳَﺄْﺗِﻴﻨِﻲ ﺑِ َﻌﺮْ ِﺷﻬَﺎ ﻗَﺒ َْﻞ ﺃَﻥ ﻳَﺄْﺗُﻮﻧِﻲ ُﻣ ْﺴﻠِ ِﻤﻴﻦ‬
َ َ‫ﻗ‬

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27:38 Ya’tînî bi ‘Arshihâ ‫ ﻳَﺄْﺗِﻴﻨِﻲ ﺑِ َﻌﺮْ ِﺷﻬَﺎ‬means “Bring me a throne

befitting her.” Solomon receives a queen befitting her status. It does
not say, “bring me her throne,” which would have been expressed by
Yatînî ‘Arshihâ ‫( ﻳَﺄْﺗِﻴﻨِﻲ َﻋﺮْ ِﺷﻬَﺎ‬without suffix bi). This is a common
mistake of translators.

ِ ‫ﺎﻝ ﺍﻟﱠ ِﺬﻱ ِﻋﻨ َﺪﻩُ ِﻋ ْﻠ ٌﻢ ﱢﻣﻦَ ْﺍﻟ ِﻜﺘَﺎ‬

◌ۚ َ‫ﺏ ﺃَﻧَﺎ ﺁﺗِﻴﻚَ ﺑِ ِﻪ ﻗَﺒ َْﻞ ﺃَﻥ ﻳَﺮْ ﺗَ ﱠﺪ ﺇِﻟَ ْﻴﻚَ ﻁَﺮْ ﻓُﻚ‬ َ َ‫ﻗ‬
27:40 In classical Arabic, the ambassador or a representative of
Yemen was called Tarf ‫ﻁﺮﻑ‬, which also means government taxes. In
this case the translation is, “before your taxes are due.” For the
rendering of Tarfu-ka ‫ﻚ‬ َ ُ ‫ ﻁَﺮْ ﻓ‬as “your Yemenite,” (see Tâj al-‘Arûs).
The period of Queen Shebas rule continued up to 950 B.C. With her
submission to Solomon the Biblical prophecy, “the kings of Sheba
shall offer gifts,” was fulfiled (Psalms 72.10).

‫ﺖ َﻛﺄَﻧﱠﻪُ ﻫُ َﻮ ۚ◌ َﻭﺃُﻭﺗِﻴﻨَﺎ ْﺍﻟ ِﻌ ْﻠ َﻢ ِﻣﻦ ﻗَ ْﺒﻠِﻬَﺎ‬ ْ َ‫ﻴﻞ ﺃَﻫَ ٰـ َﻜ َﺬﺍ َﻋﺮْ ُﺷ ِﻚ ۖ◌ ﻗَﺎﻟ‬ ْ ‫ﻓَﻠَ ﱠﻤﺎ َﺟﺎ َء‬
َ ِ‫ﺕ ﻗ‬
َ‫َﻭ ُﻛﻨﱠﺎ ُﻣ ْﺴﻠِ ِﻤﻴﻦ‬
27:42 “We have been given the knowledge before this”. Here
knowledge can be both the knowledge of the superior power of
Solomon and knowledge about Solomons monotheistic religion. “We
have already submitted (Muslimîn َ‫ ”) ُﻣ ْﺴﻠِ ِﻤﻴﻦ‬can be in the context of
what Sabâ said before in verse 27:34 or can be a confession that in
reality she already was a believer in one God and submissive to Him.

َ َ‫ﺖ ﻋَﻦ َﺳﺎﻗَ ْﻴﻬَﺎ ۚ◌ ﻗ‬

‫ﺎﻝ‬ ْ َ‫ﻴﻞ ﻟَﻬَﺎ ﺍ ْﺩ ُﺧﻠِﻲ ﺍﻟﺼﱠﺮْ َﺡ ۖ◌ ﻓَﻠَ ﱠﻤﺎ َﺭﺃَ ْﺗﻪُ َﺣ ِﺴﺒَ ْﺘﻪُ ﻟُ ﱠﺠﺔً َﻭ َﻛ َﺸﻔ‬َ ِ‫ﻗ‬
ُ َ َ ْ ُ َ َ ‫ﱢ‬
‫ﻳﺮ ◌ ﻗَﺎﻟﺖ َﺭﺏﱢ ﺇِﻧﻲ ﻅﻠ ْﻤﺖ ﻧَﻔ ِﺴﻲ َﻭﺃ ْﺳﻠ ْﻤﺖ َﻣ َﻊ‬ ْ َ ۗ َ ‫ﺍﺭ‬ َ ُ‫ﺇِﻧﱠﻪ‬
ِ ‫ﺻﺮْ ٌﺡ ﱡﻣ َﻤ ﱠﺮ ٌﺩ ﱢﻣﻦ ﻗَ َﻮ‬
َ‫ُﺳﻠَ ْﻴ َﻤﺎﻥَ ِ ﱠ¶ِ َﺭﺏﱢ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦ‬
27:44 Solomon intended the noble woman to realize the error of her
idol-worship in symbolic language by presenting a throne to her,
which was much superior to her own throne. He wanted to impress
upon her that what he possesses in knowledge—both spiritual and
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worldly—is much superior to what she is so proud of and what she

worships. The palace referred to in the verse was constructed by order
of Solomon. When she entered the palace, she mistook the transparent
glass for water, which ran beneath. The sight of the water perplexed
ْ َ‫ َﻛ َﺸﻔ‬is a well-
and perturbed her. Kashafat ‘ann sâqai-hâ ‫ﺖ ﻋَﻦ َﺳﺎﻗَ ْﻴﻬَﺎ‬
known Arabic idiom meaning to become perturbed or perplexed
(Lisân. Tâj). Only ignorance of the Arabic language would make
anyone assume the literal meaning of the words as “uncovered her
shanks” (see also 68:42). In English idiom that something surprising
might happen, one would say something shall „knock your socks off“:
it does not mean the person will start going barefoot.

ِ َ‫ﷲَ ﻓَﺈ ِ َﺫﺍ ﻫُ ْﻢ ﻓَ ِﺮﻳﻘ‬

‫ﺎﻥ‬ َ ‫َﻭﻟَﻘَ ْﺪ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ﺇِﻟَ ٰﻰ ﺛَ ُﻤﻮ َﺩ ﺃَﺧَ ﺎﻫُ ْﻢ‬
‫ﺻﺎﻟِﺤًﺎ ﺃَ ِﻥ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬
ِ َ‫ﻳَ ْﺨﺘ‬
َ‫ﺼ ُﻤﻮﻥ‬
27:45 Farîqân ‫ ﻓَ ِﺮﻳﻘَﺎ ِﻥ‬two factions, two groups: believers and non-
believers.

ِ ْ‫َﻭ َﻛﺎﻥَ ﻓِﻲ ْﺍﻟ َﻤ ِﺪﻳﻨَ ِﺔ ﺗِ ْﺴ َﻌﺔُ َﺭ ْﻫ ٍﻂ ﻳُ ْﻔ ِﺴ ُﺪﻭﻥَ ﻓِﻲ ْﺍﻷَﺭ‬

َ‫ﺽ َﻭ َﻻ ﻳُﺼْ ﻠِﺤُﻮﻥ‬
27:48 The city referred to is the region known as al-Hijr in northern
Hijâz. However, by implication, the reference in the verse is to the
enemies of the Holy Prophet (pbuh), and it is a Prophetical reference.
Nine persons were the most severe enemies of the Holy Prophet in
Makkah. They were Abû Jahal, Walîd, Nadzar, ‘Utba, Shaiba,
Umayya, ‘Ubbî, ‘Uqba, and Harith bin Amer. Like Sâlihs people, the
Makkan chiefs also plotted against the life of the Holy Prophet (pbuh)
(see also 8:30).

َ ِ‫ﺽ َﻭﺃَﻧﺰَ َﻝ ﻟَ ُﻜﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَﺄَﻧﺒَ ْﺘﻨَﺎ ﺑِ ِﻪ َﺣﺪَﺍﺋ‬

‫ﻖ‬ َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬َ َ‫ﺃَ ﱠﻣ ْﻦ ﺧَ ﻠ‬
‫ﷲِ ۚ◌ ﺑَﻞْ ﻫُ ْﻢ ﻗَﻮْ ٌﻡ‬ ‫َﺫﺍﺕَ ﺑَﻬ َْﺠ ٍﺔ ﱠﻣﺎ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ ﺃَﻥ ﺗُﻨﺒِﺘُﻮﺍ َﺷ َﺠ َﺮﻫَﺎ ۗ◌ ﺃَﺇِﻟَ ٰـﻪٌ ﱠﻣ َﻊ ﱠ‬
‫ﺽ ﻗَ َﺮﺍﺭًﺍ َﻭ َﺟ َﻌ َﻞ ِﺧ َﻼﻟَﻬَﺎ ﺃَ ْﻧﻬَﺎﺭًﺍ َﻭ َﺟ َﻌ َﻞ ﻟَﻬَﺎ‬ َ ْ‫﴾ ﺃَ ﱠﻣﻦ َﺟ َﻌ َﻞ ْﺍﻷَﺭ‬٦٠﴿ َ‫ﻳَ ْﻌ ِﺪﻟُﻮﻥ‬
‫ﷲِ ۚ◌ ﺑَﻞْ ﺃَ ْﻛﺜَ ُﺮﻫُ ْﻢ َﻻ‬ ‫ﺎﺟ ًﺰﺍ ۗ◌ ﺃَﺇِﻟَ ٰـﻪٌ ﱠﻣ َﻊ ﱠ‬ِ ‫ﺍﺳ َﻲ َﻭ َﺟ َﻌ َﻞ ﺑَ ْﻴﻦَ ْﺍﻟﺒَﺤْ َﺮﻳ ِْﻦ َﺣ‬
ِ ‫َﺭ َﻭ‬
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 27. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬

‫ﻒ ﺍﻟﺴﱡﻮ َء َﻭﻳَﺠْ َﻌﻠُ ُﻜ ْﻢ ُﺧﻠَﻔَﺎ َء‬ ُ ‫ﻳَ ْﻌﻠَ ُﻤﻮﻥَ ﺃَ ﱠﻣﻦ ﻳ ُِﺠﻴﺐُ ْﺍﻟ ُﻤﻀْ ﻄَ ﱠﺮ ﺇِ َﺫﺍ َﺩﻋَﺎﻩُ َﻭﻳَ ْﻜ ِﺸ‬
َ‫ﻴﻼ ﱠﻣﺎ ﺗَ َﺬ ﱠﻛﺮُﻭﻥ‬ ً ِ‫ﷲِ ۚ◌ ﻗَﻠ‬ ‫ﺽ ۗ◌ ﺃَﺇِﻟَ ٰـﻪٌ ﱠﻣ َﻊ ﱠ‬
ِ ْ‫ْﺍﻷَﺭ‬
27:60-61 These verses provide some arguments in support of the
existence of the All-Mighty, His great powers of creation ( ‫ﺕ‬ َ َ‫َﺧﻠ‬
ِ ‫ﻖ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍ‬
‫ﺽ‬ َ ْ ُ َ َ
َ ْ‫) َﻭﺍﻷﺭ‬, and Revelation (‫) َﻭﺃﻧ َﺰ َﻝ ﻟﻜﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء‬. In the diversity of His
creation, He draws our attention to the fact that all is the work of One
God (‫ﷲ‬ ‫)ﺇِﻟَ ٰـﻪٌ ﱠﻣ َﻊ ﱠ‬. The first argument is taken from the marvelous power
of the All-Mighty in nature (27:60-61), and the next when He
manifests Himself in the human beings inner conscience, when he
cries to Him in the agony of his soul (ُ‫ )ﺃَ ﱠﻣﻦ ﻳُ ِﺠﻴﺐُ ْﺍﻟ ُﻤﻀْ ﻄَ ﱠﺮ ﺇِ َﺫﺍ َﺩﻋَﺎﻩ‬and
Allâh listens to his cry (‫) َﻭﻳَ ْﻜ ِﺸﻒُ ﺍﻟﺴﱡﻮ َء‬. The existence and Oneness of the
All-Mighty is not to be sought in the power of a human being as the
conqueror of the forces of nature, but in his weakness. Thus, we are
told that the proof of the existence of the Supreme Being and His
Unity and great powers are manifested in the mighty forces of nature
as well as in the weak mortals who then inherit the land ( ‫َﻭﻳَﺠْ َﻌﻠُ ُﻜ ْﻢ ُﺧﻠَﻔَﺎ َء‬
ِ ْ‫)ﺍﻷَﺭ‬
‫ﺽ‬ ْ

‫ﺽ ۗ◌ ﺃَﺇِﻟَ ٰـﻪٌ ﱠﻣ َﻊ‬ َ ‫ﺃَ ﱠﻣﻦ ﻳَ ْﺒﺪَﺃُ ْﺍﻟﺨَ ْﻠ‬

ِ ْ‫ﻖ ﺛُ ﱠﻢ ﻳُ ِﻌﻴ ُﺪﻩُ َﻭ َﻣﻦ ﻳَﺮْ ُﺯﻗُ ُﻜﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ ْﺍﻷَﺭ‬
◌ۚ ِ‫ﷲ‬ ‫ﱠ‬
27:64 This is a reference to the human beings life on earth and his
resurrection after death, as well as to this worldly cycle of birth and
death (cf.: 7:57).

َ ‫َﻭﻳَﻘُﻮﻟُﻮﻥَ َﻣﺘ َٰﻰ ﻫَ ٰـ َﺬﺍ ْﺍﻟ َﻮ ْﻋ ُﺪ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬

َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬
27:71 The question “When will this promise come?” is put by the
Muslims in this verse. In verse 34:29 and in 36:48 the same question
was asked by the non-believers. The reply given here is in the words
Radaf ‫ ﺭﺩﻑ‬indicating “it will follow him”—i.e., when the Holy
Prophet (pbuh) is not there. Verse 32:29 also contains the answer to
this question.
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 ِ ْ‫َﻭﺇِ َﺫﺍ َﻭﻗَ َﻊ ْﺍﻟﻘَﻮْ ُﻝ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺃَ ْﺧ َﺮﺟْ ﻨَﺎ ﻟَﻬُ ْﻢ ﺩَﺍﺑﱠﺔً ﱢﻣﻦَ ْﺍﻷَﺭ‬
َ ‫ﺽ ﺗُ َﻜﻠﱢ ُﻤﻬُ ْﻢ ﺃَ ﱠﻥ ﺍﻟﻨﱠ‬
‫ﺎﺱ َﻛﺎﻧُﻮﺍ‬
َ‫ﺑِﺂﻳَﺎﺗِﻨَﺎ َﻻ ﻳُﻮﻗِﻨُﻮﻥ‬
27:82 “The creature from the earth which will speak to them” is
apparently an allegory of the human beings earthly outlook on life.
These people are those who have lost all sense of the higher values of
life, along with those whose labour has gone to waste in mere worldly
pursuits but who nonetheless think they are doing good deeds
(18:104). In other words, the soul-destroying materialism is
characteristic of the time preceding the Last Hour. However, if
Dâbbah ً‫ ﺩَﺍﺑﱠﺔ‬is taken in the sense of an insect and Tukallimu ‫ﺗُ َﻜﻠﱢ ُﻢ‬
should mean, “it will bite them,” it will be a reference to the
appearance of diseases and epidemics caused by microorganisms in
the latter days. The verse was also construed this way by the Holy
Prophet (pbuh).

َ َ‫َﻭﺗَ َﺮﻯ ْﺍﻟ ِﺠﺒ‬

ِ ‫ﺎﻝ ﺗَﺤْ َﺴﺒُﻬَﺎ َﺟﺎ ِﻣ َﺪﺓً َﻭ ِﻫ َﻲ ﺗَ ُﻤﺮﱡ َﻣ ﱠﺮ ﺍﻟﺴ َﱠﺤﺎ‬
‫ﺏ‬
27:88 Al-Jibâl ‫ ْﺍﻟ ِﺠﺒَﺎ َﻝ‬- “mountains” also signify great men,
institutions, powerful nations and ideas (Tâj), which seemed to have
become firmly fixed and rooted like mountains. But physical
mountains, too, are only seemingly immovable and fixed but on a
larger timescale build up, disappear and pass by, fleeting just like
clouds.

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 28. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬
The Narrative
(Revealed before Hijrah)
This is the third and last of the chapters which belong to the Tâ Sîn
Mîm ‫ ﻁﺴﻢ‬group. It opens with the same abbreviated letters, thereby
pointing to its connection with the previous two chapters. Tâ Sîn
Mîm are abbreviations of al-Latîf ‫( ﺍﻟﻄﻴﻒ‬the Benign), al-Samî‘ ‫ﺍﻟﺴﻤﻴﻊ‬
(the Hearing), and al-Majîd or Al-‘Alîm ‫( ﺍﻟﻌﻠﻴﻢ‬the All-Knowing). These
are the Attributes of Allâh.
In this narration, reference is made to the flight of Moses from Egypt
to Midian, his sojourn there for duration of ten years, and his
subsequent return to Egypt and the deliverance of the Israelites from
Pharaohs enslavement. As the Holy Prophet (pbuh) is compared to
Moses (73:15), the narration is an indication that the Holy Prophet
(pbuh) would leave his place of birth. Like Moses, he would come
back to his homeland after ten years and deliver the weak Muslims
there from the clutches of the Makkan pagans. Verse 85 in this
chapter, “Who has made the teaching of the Qur’ân binding on you, O
Prophet! I shall most surely bring you back to the place of
pilgrimage” (Makkah), further clarifies the subject matter. This verse
was revealed to the Holy Prophet (pbuh) during his escape from
Makkah to Madînah at a place known as Jahfah (Bahr al-Muhît).
The narration of Moses (28:3) has been given much weight in the
Holy Qur’ân. His accounts have been presented to us in 7:103-157;
10:75-94; 11:96-100; 18:60-82; 19:51-53; 20:9-99; 23:45-49; 26:10-
68; 27:7-14; 28:3-50; 40:23-54; 44:17-33; and 51:38-40, each time
with different emphasis and purpose. The messages of these narrations
are summarized in 2:47-96.

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 28. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬

‫ﻧَ ْﺘﻠُﻮ َﻋﻠَ ْﻴﻚَ ِﻣﻦ ﻧﱠﺒَﺈ ِ ُﻣﻮ َﺳ ٰﻰ َﻭﻓِﺮْ ﻋَﻮْ ﻥَ ﺑِ ْﺎﻟ َﺤ ﱢ‬
َ‫ﻖ ﻟِﻘَﻮْ ٍﻡ ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬
28:3 In this narration people with faith ( َ‫ )ﻟِﻘَﻮْ ٍﻡ ﻳ ُْﺆ ِﻣﻨُﻮﻥ‬are addressed in
the first place. The Arabic word used for “narration” is Nabâ ِ‫ ﻧﱠﺒَﺈ‬and
not ‫ ﺃﺳﺎﻁﻴﺮ‬means an account of great importance that contains
prophecy. Thus this account should be read as Nabâ and not as Asâtîr,
which is a compilation of words and lines (cf. 23:83). Narrations of
Moses should not be read as a story of magic and counter-magic. For
the benefit of all, the Holy Qur’ân expresses its purpose in an outward
fashion, catering to the less educated people among its readers and
listeners. This is in the same way that the language of the Apostles is
outwardly simple for reaching a wide audience. The one who does not
delve into the depths of its meanings, and cannot see beyond the
outward forms, wonders about its outward manifestations and says,
“This is the garment of a Great King.” The one with refined spiritual
wisdom and understanding probes the depths to look for pearls in the
garment of the Great King. He examines the quality of this garment
and thereby realizes the respect to be commanded by the one wearing
it: he knows there is someone worthy of it. The Prophets in their
messages combine the outward form for the public and the inward
meaning for the special believers. This was in the wisdom in Mosess
words when he said, “I fled from you (Pharaoh) because I
apprehended injustice from you.” Moses did not say, “I fled from you
because of my desire for safety and well-being” (21:26). Similarly,
Moses gave two answers to the question of Pharaoh, “What is this
Sustainer of all the worlds?” ( Rabb al-‘Âlamîn cf. 26:23). The first
reply was for those who have deep insight and absolute faith –
Yu’qinûn ‫( ﻳﺆﻗﻨﻮﻥ‬cf. 26:24, 20:72-73) when he said, “He is the Lord of
the heavens and the earth and of all that lies between the two, your
Lord and the Lord of your forefathers if you have faith.” His second
reply was for those who depend only on their power of intellect and
reason (‘Aql ‫ﻋَﻘﻞ‬, cf. 26:28) when he said, “The Lord of the east and

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 28. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬

the Lord of the west and all that which lies between the two, if you
could only use your senses.”
Many aspects of this narration are symbolic and require a different
approach. Great spiritual scholars of Islam point out parallels to the
life of the Holy Prophet (pbuh) and Islamic history. They interpret it
as an explanation of the Qur’ânic statement, “Humankind! Now, We
have sent a Messenger to you who is a witness over you, just as We
sent a Messenger towards Pharaoh” (73:15). The Qur’ânic Pharaoh
stands for an arrogant, unbelieving, self-deifying human being, one
who knows the Truth but in his heart conceals it (kufr‫)ﻛﻔﺮ‬. The inward
realization of Pharaohs faith is reaffirmed at the point of his death
when he says, “I confess and believe that there is no One worthy of
worship but He, in Whom the children of Israel have believed and I
am of those who submit.” The staff, the serpents, the golden calf, the
spell is all symbols maintaining significance at all times.

ُ ‫ﺽ َﻭ َﺟ َﻌ َﻞ ﺃَ ْﻫﻠَﻬَﺎ ِﺷﻴَﻌًﺎ ﻳَ ْﺴﺘَﻀْ ِﻌ‬

‫ﻒ ﻁَﺎﺋِﻔَﺔً ﱢﻣ ْﻨﻬُ ْﻢ‬ ِ ْ‫ﺇِ ﱠﻥ ﻓِﺮْ ﻋَﻮْ ﻥَ ﻋ ََﻼ ﻓِﻲ ْﺍﻷَﺭ‬
28:4 Shai‘an ‫ ِﺷﻴَﻌًﺎ‬signifies parties, groups and division including
racial division based on birth. Here the word Shai‘an ‫ ِﺷﻴَﻌًﺎ‬refers to the
division of people into high- and low-born, a division that is utterly
condemned. Pharaoh is not a proper name but a title, a symbol for
arrogance. The behaviour of some powerful nations toward the weaker
is no different. They exploit them by creating divisions based on
ethnic origins and religious beliefs.

‫ﺽ َﻭﻧَﺠْ َﻌﻠَﻬُ ْﻢ ﺃَﺋِ ﱠﻤﺔً َﻭﻧَﺠْ َﻌﻠَﻬُ ُﻢ‬

ِ ْ‫َﻭﻧُ ِﺮﻳ ُﺪ ﺃَﻥ ﻧﱠ ُﻤ ﱠﻦ َﻋﻠَﻰ ﺍﻟﱠ ِﺬﻳﻦَ ﺍ ْﺳﺘُﻀْ ِﻌﻔُﻮﺍ ﻓِﻲ ْﺍﻷَﺭ‬
ِ ‫ْﺍﻟ َﻮ‬
َ‫ﺍﺭﺛِﻴﻦ‬
28:5 The verse informs us about the general Divine rule that those
people who are considered low shall, if they follow the Divine
commands and remain steadfast, one day get the upper hand and be
respected (32:24).

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 28. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬

‫ﻱ ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭﻫَﺎ َﻣﺎﻥَ َﻭ ُﺟﻨُﻮ َﺩﻫُ َﻤﺎ ِﻣ ْﻨﻬُﻢ ﱠﻣﺎ َﻛﺎﻧُﻮﺍ‬ ِ ْ‫َﻭﻧُ َﻤ ﱢﻜﻦَ ﻟَﻬُ ْﻢ ﻓِﻲ ْﺍﻷَﺭ‬
َ ‫ﺽ َﻭﻧُ ِﺮ‬
َ‫ﻳَﺤْ َﺬﺭُﻭﻥ‬
28:6 The compound designation “Ha-Amon” was given to every high
priest of the Egyptian god Amon. Hâmân َ‫ﻫَﺎ َﻣﺎﻥ‬, as used in the Holy
Qur’ân in verses 28:38, 29:39,and 40:24,36, is not a proper name but
the Arabic form of Ha-Amon, the high priest of Amon, the sun-god of
Egypt. Similarly, Pharaoh is not a proper name but a title assumed by
Egyptian rulers at the time of Moses. Hâmân َ‫ ﻫَﺎ َﻣﺎﻥ‬is a caretaker
charged with construction work. At the time in question, the cult of
Amon was dominant in Egypt; his high priest Ha-Amon or Hâmân
held a rank second only to that of the king—similar to the role of
popes in the Middle Ages. The point is strengthened by the fact that
Pharaoh demanded that Hâmân َ‫ ﻫَﺎ َﻣﺎﻥ‬erect for him a lofty tower from
which he could have a look at the God of Moses (28:38; 40:36) which
may be an allusion to the function of the high priest as his chief
architect. The name of this high priest was Nebunnef, who held this
position under Ramses II and his son Menfatiah (or Merneftah). This
Hâmân is not to be confused with the Persian “Haman” of the Old
Testament (Esther 3.1).

ِ ْ‫َﻭﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ ﺃُ ﱢﻡ ُﻣﻮ َﺳ ٰﻰ ﺃَ ْﻥ ﺃَﺭ‬

‫ﺿ ِﻌﻴ ِﻪ‬
28:7 It should be noted that the mother of Moses was not a prophetess
in the sense commonly understood, yet Allâh says: “We revealed to
the mother of Moses.” The disciples of Jesus also received revelation
(5:111). This shows that it is not only Prophets who can receive
information directly from on High.

َ‫َﻭ َﻛ َ ٰﺬﻟِﻚَ ﻧَﺠْ ِﺰﻱ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦ‬

28:14 Additional occurrences of this statement, “That is how we
reward the doers of good,” are found in verses 6:84, 12:22, and
37:110)

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 28. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬

ِ ‫َﻭﻟَ ﱠﻤﺎ َﻭ َﺭ َﺩ َﻣﺎ َء َﻣ ْﺪﻳَﻦَ َﻭ َﺟ َﺪ َﻋﻠَ ْﻴ ِﻪ ﺃُ ﱠﻣﺔً ﱢﻣﻦَ ﺍﻟﻨﱠ‬

‫ﺎﺱ ﻳَ ْﺴﻘُﻮﻥَ َﻭ َﻭ َﺟ َﺪ ِﻣﻦ ُﺩﻭﻧِ ِﻬ ُﻢ‬
◌ۖ ‫ﺣﺘﱠ ٰﻰ ﻳُﺼْ ِﺪ َﺭ ﺍﻟﺮﱢ ﻋَﺎ ُء‬ َ ‫ﻄﺒُ ُﻜ َﻤﺎ ۖ◌ ﻗَﺎﻟَﺘَﺎ َﻻ ﻧَ ْﺴﻘِﻲ‬ْ َ‫ﺎﻝ َﻣﺎ ﺧ‬ َ َ‫ﺍ ْﻣ َﺮﺃَﺗَﻴ ِْﻦ ﺗَ ُﺬﻭﺩَﺍ ِﻥ ۖ◌ ﻗ‬
‫َﻭﺃَﺑُﻮﻧَﺎ َﺷ ْﻴ ٌﺦ َﻛﺒِﻴ ٌﺮ‬
28:23 The old man is Shû‘aib (7:85; 20:40). The verse tells that
women can go out of their homes to carry out their duties, but they
should be modest in their walk and behaviour.

‫ﻲ ﻫَﺎﺗَﻴ ِْﻦ َﻋﻠَ ٰﻰ ﺃَﻥ ﺗَﺄْ ُﺟ َﺮﻧِﻲ ﺛَ َﻤﺎﻧِ َﻲ‬ ‫ﺎﻝ ﺇِﻧﱢﻲ ﺃُ ِﺭﻳ ُﺪ ﺃَ ْﻥ ﺃُﻧ ِﻜ َﺤﻚَ ﺇِﺣْ ﺪَﻯ ﺍ ْﺑﻨَﺘَ ﱠ‬
َ َ‫ﻗ‬
◌ۚ ‫ﻚ‬ ‫ﺞ ۖ◌ ﻓَﺈ ِ ْﻥ ﺃَ ْﺗ َﻤ ْﻤﺖَ َﻋ ْﺸﺮًﺍ ﻓَ ِﻤ ْﻦ ِﻋﻨ ِﺪﻙَ ۖ◌ َﻭ َﻣﺎ ﺃُ ِﺭﻳ ُﺪ ﺃَ ْﻥ ﺃَ ُﺷ ﱠ‬
َ ‫ﻖ َﻋﻠَ ْﻴ‬ ٍ ‫ِﺣ َﺠ‬
‫ﱠ‬ َ
َ‫َﺳﺘ ِﺠﺪﻧِﻲ ﺇِﻥ ﺷﺎ َء ﷲُ ِﻣﻦَ ﺍﻟﺼﱠﺎﻟِ ِﺤﻴﻦ‬ ُ َ
28:27 It is wrong to think that Shû‘aib agreed to marry one of his
daughters in lieu of eight or ten years service. Shû‘aib, a godly person,
a Prophet, realized through his Divine wisdom that a great Divine
mission lay before Moses. He therefore offered him one of his
daughters in marriage, with the desire that Moses should live with him
and thereby benefit from Shu‘aib’s knowledge as a Prophet. Thus the
training of Moses was now under the spiritual guidance of a Prophet,
as his early training and education had been under a worldly ruler
(28:7-14; 18:60-82). Both types of training were necessary for his
later mission. There is no reference to “eight or ten” years in the
Jewish record. But what is stated in the Holy Qur’ân has really a
deeper significance. Moses’ stay in Midian for eight to ten years is a
Prophetical reference to the Holy Prophets (pbuh) life in Madînah
after the emigration from Makkah and his triumphant return to
Makkah after eight years. Further references to this are in verses 45
and 85.

ِ َ‫ﻀﺪَﻙَ ﺑِﺄ َ ِﺧﻴﻚَ َﻭﻧَﺠْ َﻌ ُﻞ ﻟَ ُﻜ َﻤﺎ ﺳ ُْﻠﻄَﺎﻧًﺎ ﻓَ َﻼ ﻳ‬

‫ﺼﻠُﻮﻥَ ﺇِﻟَ ْﻴ ُﻜ َﻤﺎ ۚ◌ ﺑِﺂﻳَﺎﺗِﻨَﺎ‬ ُ ‫ﺎﻝ َﺳﻨَ ُﺸ ﱡﺪ َﻋ‬
َ َ‫ﻗ‬
ْ َ
َ‫ﺃﻧﺘُ َﻤﺎ َﻭ َﻣ ِﻦ ﺍﺗﱠﺒَ َﻌ ُﻜ َﻤﺎ ﺍﻟﻐَﺎﻟِﺒُﻮﻥ‬

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28:35 Moses shows no boastfulness when he is selected for the

mission and does not hesitate to accept his own weakness when
stating, “My brother Aaron is more fluent and eloquent in speech.”

َ‫ﺇِﻧﱠﻪُ َﻻ ﻳُ ْﻔﻠِ ُﺢ ﺍﻟﻈﱠﺎﻟِ ُﻤﻮﻥ‬

28:37 “These wrongdoers shall never prosper” are the words of
Moses.

ُ ‫ﺖ ﻟَ ُﻜﻢ ﱢﻣ ْﻦ ﺇِﻟَ ٰـ ٍﻪ َﻏﻴ ِْﺮﻱ ﻓَﺄَﻭْ ﻗِ ْﺪ ﻟِﻲ ﻳَﺎ ﻫَﺎ َﻣ‬

‫ﺎﻥ‬ ُ ‫ﺎﻝ ﻓِﺮْ ﻋَﻮْ ُﻥ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ْﺍﻟ َﻤ َﻸُ َﻣﺎ َﻋﻠِ ْﻤ‬
َ َ‫َﻭﻗ‬
َ‫ﺻﺮْ ﺣًﺎ ﻟﱠ َﻌﻠﱢﻲ ﺃَﻁﱠﻠِ ُﻊ ﺇِﻟَ ٰﻰ ﺇِﻟَ ٰـ ِﻪ ُﻣﻮ َﺳ ٰﻰ َﻭﺇِﻧﱢﻲ َﻷَﻅُﻨﱡﻪُ ِﻣﻦ‬ َ ‫ﻴﻦ ﻓَﺎﺟْ َﻌﻞ ﻟﱢﻲ‬ ِ ‫َﻋﻠَﻰ ﺍﻟﻄﱢ‬
َ‫ْﺍﻟ َﻜﺎ ِﺫﺑِﻴﻦ‬
28:38 Pharaohs demand for a high building is a contemptuous attack
on the concept of God presented by Moses, representing Him as
inconceivably high above all that exists.

َ َ‫ﺐ ْﺍﻟﻐَﺮْ ﺑِ ﱢﻲ ﺇِ ْﺫ ﻗ‬
َ‫ﻀ ْﻴﻨَﺎ ﺇِﻟَ ٰﻰ ُﻣﻮ َﺳﻰ ْﺍﻷَ ْﻣ َﺮ َﻭ َﻣﺎ ُﻛﻨﺖَ ِﻣﻦ‬ ِ ِ‫َﻭ َﻣﺎ ُﻛﻨﺖَ ﺑِ َﺠﺎﻧ‬
َ‫ﺍﻟ ﱠﺸﺎ ِﻫ ِﺪﻳﻦ‬
28:44 This verse points to a prophecy of Moses about the advent of a
Prophet like himself from among the Ishmaelite, the brethren of the
Israelites (Deut. 18.18). His prophecy was so clear that one would
think that the Holy Prophet (pbuh) of Islam was present in person with
Moses on the western side of the Mount Sinai when the latter was
making the prophecy. The opening words of the next verse indicate
that a very long time had elapsed between the prophecy and its
fulfilment. The clear prophecy of Moses about the appearance of a
Prophet like himself was fulfilled after about two thousand years, yet
none of the Prophets who followed Moses, including Jesus, had ever
claimed to be a Prophet like Moses. Verse 46 also sheds light on the
significance of this verse. Moses prophesied the advent of the Holy
Prophet on three occasions, mentioned in the following verses, and in

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verses ‫ﺐ ْﺍﻟﻐَﺮْ ﺑِ ﱢﻲ‬

ِ ِ‫“ َﻭ َﻣﺎ ُﻛﻨﺖَ ﺑِ َﺠﺎﻧ‬You were not present on the western side”
(28:44); َ‫ﺎﻭﻳًﺎ ﻓِﻲ ﺃَ ْﻫ ِﻞ َﻣ ْﺪﻳَﻦ‬
ِ َ‫“ َﻭ َﻣﺎ ُﻛﻨﺖَ ﺛ‬You were not living among the people
of Midian”(28:45); ‫ﻮﺭ‬ ِ ‫ﺍﻟﻄ‬‫ﺐ ﱡ‬ ِ ِ‫“ َﻭ َﻣﺎ ُﻛﻨﺖَ ﺑِ َﺠﺎﻧ‬You were not present on the
foot of Mount Sinai” (28:46). See also 7:157 and 61:6 for the claim
that the advent of the Holy Prophet (pbuh) was foretold in the Torah.

◌ۚ ‫ﻋﻠَ ْﻴﻚَ ْﺍﻟﻘُﺮْ ﺁﻥَ ﻟَ َﺮﺍ ﱡﺩﻙَ ﺇِﻟَ ٰﻰ َﻣ َﻌﺎ ٍﺩ‬ َ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻱ ﻓَ َﺮ‬
َ ‫ﺽ‬
28:85 This verse was revealed while the Holy Prophet (pbuh) was on
his way from Makkah to Madînah. “He shall most surely bring you
back to your ordained place of return ‫ﻙ ﺇِﻟَ ٰﻰ َﻣ َﻌﺎ ٍﺩ‬
َ ‫ ﻟَ َﺮﺍ ﱡﺩ‬is the prophecy
that, although forced to leave Makkah now, he will eventually come
back. Specifically, the “ordained place of return” ‫ َﻣ َﻌﺎﺩ‬is the place of
Pilgrimage. The verse constitutes a befitting sequel to the chapter
which gives a somewhat detailed life story of the Holy Prophet
(pbuh)—the like of Moses.

ُ
‫ﻉ ﺇِﻟَ ٰﻰ َﺭﺑﱢﻚَ ۖ◌ َﻭ َﻻ‬ ُ ‫ﺖ ﺇِﻟَ ْﻴﻚَ ۖ◌ َﻭﺍ ْﺩ‬ ِ ‫ﷲِ ﺑَ ْﻌ َﺪ ﺇِ ْﺫ ﺃ‬
ْ َ‫ﻧﺰﻟ‬ ‫ﺕ ﱠ‬ ِ ‫ﺼ ﱡﺪﻧﱠﻚَ ﻋ َْﻦ ﺁﻳَﺎ‬
ُ َ‫َﻭ َﻻ ﻳ‬
‫ﱠ‬
◌ۚ ‫ﻉ َﻣ َﻊ ﷲِ ﺇِﻟَ ٰـﻬًﺎ ﺁﺧَ َﺮ ۘ◌ َﻻ ﺇِﻟَ ٰـﻪَ ﺇِ ﱠﻻ ﻫُ َﻮ‬ ْ
ُ ‫﴾ َﻭ َﻻ ﺗَ ْﺪ‬٨٧﴿ َ‫ﺗَ ُﻜﻮﻧ ﱠَﻦ ِﻣﻦَ ﺍﻟ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦ‬
ْ
َ‫ﻚ ﺇِ ﱠﻻ َﻭﺟْ ﻬَﻪُ ۚ◌ ﻟَﻪُ ﺍﻟ ُﺤ ْﻜ ُﻢ َﻭﺇِﻟَ ْﻴ ِﻪ ﺗُﺮْ َﺟﻌُﻮﻥ‬ ٌ ِ‫ُﻛﻞﱡ َﺷ ْﻲ ٍء ﻫَﺎﻟ‬
28:87-88 These last two verses sum up the subject matter of the
chapter. “Everything is liable to perish but those faces by means of
which you seek His attention” is also a possible translation of the
verse ُ ‫ﻚ ﺇِ ﱠﻻ َﻭﺟْ ﻬَﻪ‬ ْ ‫ُﻛﻞﱡ ﺷ‬
ٌ ِ‫َﻲ ٍء ﻫَﺎﻟ‬

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The Spider
(Revealed before Hijrah)
The previous chapter was the last of the series in which the growth of
the spiritual person as an individual is concerned, especially illustrated
by the ways in which the great apostles were prepared for their
missions and responsibilities. It also closed the sub-series beginning
with chapter 26, concerned with the spiritual Light. This chapter starts
a group of four chapters headed by the abbreviated letters Alif Lâm
Mîm ‫ ﺁﻟﻢ‬-“I am Allâh, the All-Knowing” (cf. 2:2; 32:2; 4:166). The
title ‘Ankabût ‫ ﺍﻟﻌﻨﻜﺒﻮﺕ‬has been derived from the parable of the spiders
web, in verse 41, a metaphor for the weak beliefs and values in which
people are entangled.

‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻟِﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﺗﱠﺒِﻌُﻮﺍ َﺳﺒِﻴﻠَﻨَﺎ َﻭ ْﻟﻨَﺤْ ِﻤﻞْ ﺧَ ﻄَﺎﻳَﺎ ُﻛ ْﻢ َﻭ َﻣﺎ ﻫُﻢ‬
َ َ‫َﻭﻗ‬
◌ۖ ‫ﻲ ٍء‬ْ ‫ﺑِ َﺤﺎ ِﻣﻠِﻴﻦَ ِﻣ ْﻦ َﺧﻄَﺎﻳَﺎﻫُﻢ ﱢﻣﻦ َﺷ‬
29:12 This verse and the following area rebuttal of the statement
“Follow our way and we will bear (the consequences of) your sins”.
They serve as a stern warning for such people who blindly follow cult
leaders, or leaders who promise Paradise or salvation in return for
monetary gifts. This is the practice of many Christian leaders who
promise Paradise in return for the belief in Jesus and their church.
Unfortunately, some self-proclaimed Islamic leaders make similar
promises.

‫ﺚ ﻓِﻴ ِﻬ ْﻢ ﺃَ ْﻟﻒَ َﺳﻨَ ٍﺔ ﺇِ ﱠﻻ ﺧَ ْﻤ ِﺴﻴﻦَ ﻋَﺎ ًﻣﺎ ﻓَﺄَﺧَ َﺬﻫُ ُﻢ‬َ ِ‫َﻭﻟَﻘَ ْﺪ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ﻧُﻮﺣًﺎ ﺇِﻟَ ٰﻰ ﻗَﻮْ ِﻣ ِﻪ ﻓَﻠَﺒ‬
َ‫ﺎﻥ َﻭﻫُ ْﻢ ﻅَﺎﻟِ ُﻤﻮﻥ‬ ُ َ‫ﺍﻟﻄﻮﻓ‬‫ﱡ‬

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29:14 The age of a reformer stands for the length of his dispensation
and teaching. Therefore, the period 950 years is not the span of
Noah’s personal physical life (cf. 21:8 or 21:34). In describing the
limit of Noah’s age two words are used here—Sanah ‫ َﺳﻨَ ٍﺔ‬and ‘Âmâ
‫ﻋَﺎ ًﻣﺎ‬. The root of the former word gives a sense of badness, while the
latter carries sense of goodness. It shows that the first fifty years of
Noah’s dispensation were years of all-around spiritual progress and
regeneration, and that after that period moral degeneration set in.
Sanatin ‫ َﺳﻨَ ٍﺔ‬, which has been translated as “year,” is used also for
seasons, i.e., one quarter of a year (Tâj; Lisân).

◌ۚ ُ‫ﻖ ﺛُ ﱠﻢ ﻳُ ِﻌﻴ ُﺪﻩ‬ ْ ‫ﷲُ ْﺍﻟ‬

َ ‫ﺨَﻠ‬ ُ ‫ﺃَ َﻭﻟَ ْﻢ ﻳَ َﺮﻭْ ﺍ َﻛ ْﻴﻒَ ﻳُ ْﺒ ِﺪ‬
‫ﺉ ﱠ‬
29:19 Resurrection is but a continuation of the cycle of creation.

‫ﷲِ ﺃَﻭْ ﺛَﺎﻧًﺎ ﱠﻣ َﻮ ﱠﺩﺓَ ﺑَ ْﻴﻨِ ُﻜ ْﻢ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ۖ◌ ﺛُ ﱠﻢ ﻳَﻮْ َﻡ‬
‫ﻭﻥ ﱠ‬ ْ ‫ﺎﻝ ﺇِﻧﱠ َﻤﺎ ﺍﺗﱠ‬
ِ ‫ﺨَﺬﺗُﻢ ﱢﻣﻦ ُﺩ‬ َ َ‫َﻭﻗ‬
‫ﻀ ُﻜﻢ ﺑَ ْﻌﻀًﺎ َﻭ َﻣﺄْ َﻭﺍ ُﻛ ُﻢ ﺍﻟﻨﱠﺎ ُﺭ َﻭ َﻣﺎ ﻟَ ُﻜﻢ‬ ُ ‫ْﺾ َﻭﻳَ ْﻠ َﻌ ُﻦ ﺑَ ْﻌ‬ ُ ‫ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ ﻳَ ْﻜﻔُ ُﺮ ﺑَ ْﻌ‬
ٍ ‫ﻀ ُﻜﻢ ﺑِﺒَﻌ‬
َ‫ﺎﺻ ِﺮﻳﻦ‬ ِ ‫ﱢﻣﻦ ﻧﱠ‬
29:25 The disbelievers are friends of one another, and overvaluing
their friendship becomes a hindrance to performing pious deeds.

‫ﺎﺟ ٌﺮ ﺇِﻟَ ٰﻰ َﺭﺑﱢﻲ‬

ِ َ‫ﺎﻝ ﺇِﻧﱢﻲ ُﻣﻬ‬
َ َ‫َﻭﻗ‬
29:26 A believer may leave his country for the sake of his faith.

ْ ‫ﻕ ﺑِ ِﻬ ْﻢ َﺫﺭْ ﻋًﺎ َﻭﻗَﺎﻟُﻮﺍ َﻻ ﺗ‬

‫َﺨَﻒ‬ ْ ‫َﻭﻟَ ﱠﻤﺎ ﺃَﻥ َﺟﺎ َء‬
َ ‫ﺕ ُﺭ ُﺳﻠُﻨَﺎ ﻟُﻮﻁًﺎ ِﺳﻲ َء ﺑِ ِﻬ ْﻢ َﻭ‬
َ ‫ﺿﺎ‬
ْ ْ‫َﻭ َﻻ ﺗَﺤ‬
‫ﺰَﻥ‬
29:33 Sîa’ bi-him ‫ ِﺳﻲ َء ﺑِ ِﻬ ْﻢ‬is often wrongly translated as: he scolded
them, talked badly about them, became rude to them. The correct
translation should be that Lot felt distressed and felt bad because of
their refusal (to accept his hospitality).

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 29. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‬

ْ ‫ﺕ ﺍﺗﱠﺨَ َﺬ‬
‫ﺕ ﺑَ ْﻴﺘًﺎ ۖ◌ َﻭﺇِ ﱠﻥ‬ ِ ‫ﷲِ ﺃَﻭْ ﻟِﻴَﺎ َء َﻛ َﻤﺜَ ِﻞ ْﺍﻟ َﻌﻨ َﻜﺒُﻮ‬
‫ﻭﻥ ﱠ‬ ِ ‫َﻣﺜَ ُﻞ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺨَ ُﺬﻭﺍ ِﻣﻦ ُﺩ‬
َ‫ﺕ ۖ◌ ﻟَﻮْ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬ ِ ‫ْﺖ ْﺍﻟ َﻌﻨ َﻜﺒُﻮ‬ ِ ‫ﺃَﻭْ ﻫَﻦَ ْﺍﻟﺒُﻴُﻮ‬
ُ ‫ﺕ ﻟَﺒَﻴ‬
29:41 The missionary activity of religious activists, in particular of
some cults in the Islamic world and of Christian missionaries, are
compared with Al-‘Ankabût ‫ﺕ‬ ْ the house of a spider. In the case
ِ ‫ﺍﻟ َﻌﻨ َﻜﺒُﻮ‬,
of the Christians, they take Jesus as their helper and friend to the
exclusion of God, and in some Muslim cults, some saints and
reformers are taken as friends and helpers.

‫ﺏ َﻭﺃَﻗِ ِﻢ ﺍﻟﺼ َﱠﻼﺓَ ۖ◌ ﺇِ ﱠﻥ ﺍﻟﺼ َﱠﻼﺓَ ﺗَ ْﻨﻬَ ٰﻰ ﻋ َِﻦ‬ ِ ُ‫ﺍ ْﺗ ُﻞ َﻣﺎ ﺃ‬

ِ ‫ﻭﺣ َﻲ ﺇِﻟَ ْﻴﻚَ ِﻣﻦَ ْﺍﻟ ِﻜﺘَﺎ‬
‫ْﺍﻟﻔَﺤْ َﺸﺎ ِء َﻭ ْﺍﻟ ُﻤﻨ َﻜ ِﺮ ۗ◌ َﻭﻟَ ِﺬ ْﻛ ُﺮ ﱠ‬
◌ۗ ‫ﷲِ ﺃَ ْﻛﺒَ ُﺮ‬
29:45 This verse invites believers and skeptics alike to the acceptance
of the Holy Qur’ân on account of its purifying qualities. As all other
religions have ceased to effect delivery from the bondage of sin, now
only this Book lays down the right ways for eliminating sin. Here,
some basic principles to that effect are given. The best, most
powerful, and most effective restraint upon sin is the observance of
Prayer and the recitation of the Holy Qur’ân. The significance of
Allâh’s remembering the supplicant is explained by Ibn ‘Abbâs as
follows: “Allâh’s remembrance of the human being is His raising him
to a place of eminence.” The verse refutes again the Christian doctrine
that belief in Jesus Christ will rid one from the bondage of sin. The
next verse testifies that specifically Christians and Jews are addressed.
Here we encounter the difference in the rites of worship between the
Christians and Jews on one side, whose prayer rites consist of
recitation from their Book (Utal min al-Kitâb ‫)ﺍ ْﺗ ُﻞ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬, and on the
other the Muslims, who are commanded to stand for Prayer as
expressed in the word Aqim al-Salât َ‫“—ﺃَﻗِ ِﻢ ﺍﻟﺼ َﱠﻼﺓ‬Stand up for
Prayer”! The Muslim Prayer requires inner and outward cleanliness.
In the ritual Prayer the Muslims remember the Divine Attributes of
Rabûbîyyat, Rahmânîyyat, Rahîmîyyat, bow and prostrate as if He

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were present before them, and glorify His Greatness. The verse also
holds a big promise for the supplicant through the words, “Verily, the
(ritual) Prayer restrains from indecency and abominable things and
loathsome deeds and that which runs counter to morals and reason.”

ِ ‫َﻭ َﻻ ﺗُ َﺠﺎ ِﺩﻟُﻮﺍ ﺃَ ْﻫ َﻞ ْﺍﻟ ِﻜﺘَﺎ‬

َ ْ‫ﺏ ﺇِ ﱠﻻ ﺑِﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﺃَﺣ‬
◌ۖ ‫ﺴ ُﻦ ﺇِ ﱠﻻ ﺍﻟﱠ ِﺬﻳﻦَ ﻅَﻠَ ُﻤﻮﺍ ِﻣ ْﻨﻬُ ْﻢ‬
ُ ُ
ِ ‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴ ُﻜ ْﻢ َﻭﺇِﻟَ ٰـﻬُﻨَﺎ َﻭﺇِﻟَ ٰـﻬُ ُﻜ ْﻢ َﻭ‬
ُ‫ﺍﺣ ٌﺪ َﻭﻧَﺤْ ُﻦ ﻟَﻪ‬ ِ ‫َﻭﻗُﻮﻟُﻮﺍ ﺁ َﻣﻨﱠﺎ ﺑِﺎﻟﱠ ِﺬﻱ ﺃ‬
ِ ‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴﻨَﺎ َﻭﺃ‬
َ‫ُﻣ ْﺴﻠِ ُﻤﻮﻥ‬
29:46 This verse tells the Muslims how to deal with the People of
Book—the Christians and the Jews. The word Ahsan ُ‫ ﺃَﺣْ َﺴﻦ‬includes
such prohibitions as not to start an argument, not to become emotional
or aggressive, to accept the other sides arguments or proofs, and not to
attempt to proselytize, but rather just to say, “We believe in all that
which is revealed to you, and our God and your God is One to whom
we stand resigned.” This is a common ground for a dialogue.

َ‫َﺎﺏ ْﺍﻟ ُﻤﺒ ِْﻄﻠُﻮﻥ‬

َ ‫ﻚ ۖ◌ ﺇِ ًﺫﺍ ﱠﻻﺭْ ﺗ‬ ‫ﺏ َﻭ َﻻ ﺗَ ُﺨ ﱡ‬
َ ِ‫ﻄﻪُ ﺑِﻴَ ِﻤﻴﻨ‬ ٍ ‫َﻭ َﻣﺎ ُﻛﻨﺖَ ﺗَ ْﺘﻠُﻮ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ِﻣﻦ ِﻛﺘَﺎ‬
29:48 The Holy Prophets (pbuh) fellow citizens knew well that he
neither applied himself to learning, nor frequented with learned men,
and lived in a land that was, through its vast deserts, largely isolated
from other countries. He could not have derived his extensive
knowledge from earlier Scriptures. He had to convince impartial
persons that his knowledge must have come to him through Divine
Revelation. There is a difference of opinion whether he could read and
write. He is called ummî in the Holy Qur’ân (7:157), which is usually
translated as someone who cannot read or write. This, however, is an
incorrect translation, leaves a wrong impression, and is the cause of
many objections. Makkah was called Umm al-Qurâ’ and a Makkan
Arab is an ummî. Jews at the time of the Holy Prophet (pbuh) used to
refer to all Arabs who had no knowledge of the Torah dismissively as
ummî, likening them to illiterates. The Holy Prophet (pbuh) could

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indeed read and write. He used to double-check the Divine Revelation

when it was put into writing. How could an illiterate be confident that
what Allâh revealed is written down accurately? Moreover, he was a
successful business person who must have command of arithmetic.

‫ﷲِ َﻭﺇِﻧﱠ َﻤﺎ ﺃَﻧَﺎ‬

‫ﺎﺕ ِﻋﻨ َﺪ ﱠ‬ ُ
ُ َ‫ﺎﺕ ﱢﻣﻦ ﱠﺭﺑﱢ ِﻪ ۖ◌ ﻗُﻞْ ﺇِﻧﱠ َﻤﺎ ْﺍﻵﻳ‬ ِ ‫َﻭﻗَﺎﻟُﻮﺍ ﻟَﻮْ َﻻ ﺃ‬
ٌ َ‫ﻧﺰ َﻝ َﻋﻠَ ْﻴ ِﻪ ﺁﻳ‬
ٌ ِ‫ﻧَ ِﺬﻳ ٌﺮ ﱡﻣﺒ‬
‫ﻴﻦ‬
29:50 The opponents demanded a “sign.” The verse tells that one of
the big signs is that the Holy Prophet is a warner of punishments, and
the punishment is due. The types of wars and other punishments are
mentioned in verse 55.

ِ َ‫ﺎ¶ِ ﺃُﻭﻟَ ٰـﺌِﻚَ ﻫُ ُﻢ ْﺍﻟﺨ‬

َ‫ﺎﺳﺮُﻭﻥ‬ ِ َ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺑِ ْﺎﻟﺒ‬
‫ﺎﻁ ِﻞ َﻭ َﻛﻔَﺮُﻭﺍ ﺑِ ﱠ‬
29:52 Bâtil ‫ ﺑَﺎ ِﻁ ِﻞ‬is something that has no reality.

30. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬

The Byzantines
(Revealed before Hijrah)
The main subject of the chapter is the social and economic laws for a
welfare state. Its title is derived from the prophetic reference to the
Byzantines in the very first verse. It opens with two prophecies: that
the Romans would be victorious over the Persians in not less than
three years and not more than nine years, and that the persecuted
Companions of the Holy Prophet (pbuh) would also have a reason to
rejoice. The prophecy of the victory of the Romans was made in the
sixth year of the call (615 A.D.), when the wave of the Persian

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conquest was at its height. They had already occupied the Roman
territories of Syria and Anatolia in 614 A.D., they took Jerusalem, and
Egypt fell to them in 615-616 A.D. The Persian armies were knocking
at the gates of Constantinople itself. The total destruction of the
Byzantine Empire seemed imminent. It was then beyond human logic
to predict that the tables would be completely turned upon the
Persians and the victors would become the vanquished.

ِ ْ‫ﺖ ﺍﻟﺮﱡ ﻭﻡ ﻓِﻲ ﺃَ ْﺩﻧَﻰ ْﺍﻷَﺭ‬

ُ َ‫ﺽ َﻭﻫُﻢ ﱢﻣﻦ ﺑَ ْﻌ ِﺪ َﻏﻠَﺒِ ِﻬ ْﻢ َﺳﻴَ ْﻐﻠِﺒُﻮﻥ‬ ِ َ‫ُﻏﻠِﺒ‬
30:2-3 It is the defeat of the Romans that is alluded to in this verse
and their subsequent victory is prophesied. Ghulibat ‫ﺖ‬ ِ َ‫ ُﻏﻠِﺒ‬in its
passive voice means defeated. The date of the revelation of this verse
is the period when the Persian took Jerusalem in 614 A.D. and
penetrated deep into the Byzantine territories. “The Byzantines have
ِ َ‫ ُﻏﻠِﺒ‬. This prophecy was followed by another
been defeated” ‫ﺖ ﺍﻟﺮﱡ ﻭ ُﻡ‬
prophecy: “They after their defeat shall overpower.” In 622 A.D., in
accordance with the prophecy of this verse, the Byzantines succeeded
in defeating the Persians at Issus and subsequently drove Persians out
of Asia Minor: in 624 A.D., the Persian armies were completely
routed. In 625 A.D., the ninth year after the Hijrah, the Romans not
only gained a signal victory over the Persians but also carried the war
into Persian territory and despoiled the city of Medayon.
When this verse was revealed, Abû Bakr(rz) asserted in a public
gathering that the Romans would overcome the Persians, but ‘Ubayy
bin Khalf, an enemy of Islam, denied this; to show the confidence the
Companions had in the prophecy, a hundred camels were wagered.
The fulfilment of this prophecy is universally acknowledged, but
some biased writers object on the Arabic vowel marks of the word
Ghulibat. It is true that the vowel points on the consonants were not
written in the early version of the Holy Qur’ân, but the Arabs of the
time of the Holy Prophet (pbuh) knew how to pronounce a word
correctly. Irrespective of what vowel marks one adds to for a correct

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word and no matter whether one pronounces the word ghuleba ‫ ُﻏﻠِﺐ‬or
ghalaba ‫ َﻏﻠَﺐ‬- in active or passive form—the meaning will not change.
Arabic can be written without vowel points, but not spoken without
vowels. The prophecy in question, like the rest of the Qur’ân, was
proclaimed verbally with the correct pronunciation. Its prophecies
were not put in sealed boxes to be opened after the event. It was the
Holy Prophets habit that after receiving a revelation he proclaimed it
at once. The purpose of this prophecy was to encourage the
despondent Muslims and warn the opponents of the Holy Prophet
(pbuh) that they, like their Persian friends, would soon be defeated.
This happened at Badr soon after.

َ‫َﻭﻳَﻮْ َﻣﺌِ ٍﺬ ﻳَ ْﻔ َﺮ ُﺡ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥ‬

30:4-5 The “good news” for the Muslims refers to the Battle of Badr,
which took place in 624 A.D. In this small but highly significant
battle, a force of Muslims numbering 313 decisively defeated a better-
equipped Makkan force of about 1,000. The mention of the Divine
ْ Mercy and Power, at the end of the verse
Attributes of ‫ﺍﻟ َﻌ ِﺰﻳ ُﺰ ﺍﻟ ﱠﺮ ِﺣﻴﻢ‬,
indicates that this victory will prove to be a great blessing from the All
Powerful.

َ ‫ﷲُ ﻳَ ْﺒﺪَﺃُ ْﺍﻟﺨَ ْﻠ‬

َ‫ﻖ ﺛُ ﱠﻢ ﻳُ ِﻌﻴ ُﺪﻩُ ﺛُ ﱠﻢ ﺇِﻟَ ْﻴ ِﻪ ﺗُﺮْ َﺟﻌُﻮﻥ‬ ‫ﱠ‬
30:11 Yabdu’ al-Khalq ‫ﻖ‬ َ ْ‫ ﻳَ ْﺒﺪَﺃُ ْﺍﻟﺨَﻠ‬here means, “Who brings existence
from nonexistence” and “Who is Originator of matter.”

َ‫ﺏ ﺛُ ﱠﻢ ﺇِ َﺫﺍ ﺃَﻧﺘُﻢ ﺑَ َﺸ ٌﺮ ﺗَﻨﺘ َِﺸﺮُﻭﻥ‬

ٍ ‫َﻭ ِﻣ ْﻦ ﺁﻳَﺎﺗِ ِﻪ ﺃَ ْﻥ ﺧَ ﻠَﻘَ ُﻜﻢ ﱢﻣﻦ ﺗُ َﺮﺍ‬
30:20 The creation of the human being from dust refers to the process
of evolution from an inorganic matter into the organic, which then
undergoes a gradual process of evolution. Here the origin of the
human being is in agreement with the findings of modern science. The

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Bible and some Christian theologians disagree with this process of

creation.

‫ﻑ ﺃَ ْﻟ ِﺴﻨَﺘِ ُﻜ ْﻢ َﻭﺃَ ْﻟ َﻮﺍﻧِ ُﻜ ْﻢ ۚ◌ ﺇِ ﱠﻥ ﻓِﻲ‬ُ ‫ﺍﺧﺘِ َﻼ‬ ْ ‫ﺽ َﻭ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ ُ ‫َﻭ ِﻣ ْﻦ ﺁﻳَﺎﺗِ ِﻪ ﺧَ ْﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬
َ‫ﺕ ﻟﱢ ْﻠ َﻌﺎﻟِ ِﻤﻴﻦ‬
ٍ ‫َ ٰﺫﻟِﻚَ َﻵﻳَﺎ‬
30:22 This verse refers to the diversity in nature of human beings and
tells us that in spite of their different skin colours and languages, they
all have one origin. It invites us to ponder the creation of cosmos and
laws of nature, and to pay attention to the differences in colours and
languages. The diversity of tongues has been placed on the same
footing as the diversity of human races and that of nature: they are all
part of one system, whose source is Allâh. Just as we marvel at the
creation of the heavens and earth and at our immediate surroundings
in nature with all its diversity, and find it beautiful and admirable, and
feel the urge to take care of it and to preserve it, so should we look at
all humans, irrespective of their ethnic origin, colour, race, or
language. Here is the instruction to leave our narrow ideas of
nationalism and racism. The verse also directs us to study the origin of
humankind, the science of languages, and social interactions.

َ ‫ﺎﺱ َﻋﻠَ ْﻴﻬَﺎ ۚ◌ َﻻ ﺗَ ْﺒ ِﺪ‬

‫ﻳﻞ‬ َ ‫ﷲِ ﺍﻟﱠﺘِﻲ ﻓَﻄَ َﺮ ﺍﻟﻨﱠ‬ ‫ﻄ َﺮﺕَ ﱠ‬ ْ ِ‫ﱢﻳﻦ َﺣﻨِﻴﻔًﺎ ۚ◌ ﻓ‬
ِ ‫ﻓَﺄَﻗِ ْﻢ َﻭﺟْ ﻬَﻚَ ﻟِﻠﺪ‬
ِ ‫ﱢﻳﻦ ْﺍﻟﻘَﻴﱢ ُﻢ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﺃَ ْﻛﺜَ َﺮ ﺍﻟﻨﱠ‬
َ‫ﺎﺱ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬ ُ ‫ﷲِ ۚ◌ َ ٰﺫﻟِﻚَ ﺍﻟﺪ‬‫ﻖ ﱠ‬ِ ‫ﻟِﺨَ ْﻠ‬
30:30 No Divine Command stands in conflict with basic human
nature, and there is no command in the Holy Book that is contrary to
reason and logic. The Faith chosen by Allâh suits our nature. This is
the basis of the claim that this Faith is the right and the perfect Faith
(‫)ﺩﱢﻳ ِﻦ َﺣﻨِﻴﻔًﺎ‬. All other religions are devoid of this attribute and quality.
They require belief in their dogmas that stand against human logic and
reasoning. Christianity, like other religions of the past, requires a blind
belief in a son of god and in the concept of trinity without logical
reason or proof. The Qur’ân requires belief in one God Who brings

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existence from nonexistence and Who is Originator of matter. Its

َ ‫)ﻓَﻄَ َﺮ ﺍﻟﻨﱠ‬.
proof is embedded in human nature (‫ﺎﺱ‬

َ‫ﺕ َﺫﺍ ْﺍﻟﻘُﺮْ ﺑَ ٰﻰ َﺣﻘﱠﻪُ َﻭ ْﺍﻟ ِﻤ ْﺴ ِﻜﻴﻦَ َﻭﺍ ْﺑﻦَ ﺍﻟ ﱠﺴﺒِﻴ ِﻞ ۚ◌ َ ٰﺫﻟِﻚَ ﺧَ ْﻴ ٌﺮ ﻟﱢﻠﱠ ِﺬﻳﻦَ ﻳ ُِﺮﻳ ُﺪﻭﻥَ َﻭﺟْ ﻪ‬
ِ ‫ﻓَﺂ‬
‫ﷲِﱠ‬
30:38 Wherever the Holy Qur’ân demands that we help the needy and
the poor in the form of Zakât, charity, a gift, or in any other way, it
invariably uses the word Âti ‫ﺕ‬ ِ ‫ ﺁ‬instead of Iti ‫ﺇﺕ‬. The former word
conveys the sense of presenting something as a gift, whereas the latter
word expresses the sense of giving under some compulsion (see
Kashshaf). To offer someone a gift safeguards the self-respect of the
person who receives the help. The word Haqqahu ُ ‫ َﺣﻘﱠﻪ‬means “his due,
his right.” This embodies that the owner of wealth is not its absolute
owner, but that someone other than him has contributed substantially
to its production and acquisition. There are others who have some
rights in the wealth of the rich, and a share in it. When any help or
charity is given, one should always have in mind that the provider is
returning it to the one to whom it belongs.

‫ﷲِ ۖ◌ َﻭ َﻣﺎ ﺁﺗَ ْﻴﺘُﻢ ﱢﻣﻦ‬‫ﺎﺱ ﻓَ َﻼ ﻳَﺮْ ﺑُﻮ ِﻋﻨ َﺪ ﱠ‬ ِ ‫ﺍﻝ ﺍﻟﻨﱠ‬ِ ‫َﻭ َﻣﺎ ﺁﺗَ ْﻴﺘُﻢ ﱢﻣﻦ ﺭﱢ ﺑًﺎ ﻟﱢﻴَﺮْ ﺑ َُﻮ ﻓِﻲ ﺃَ ْﻣ َﻮ‬
َ‫ﷲِ ﻓَﺄُﻭﻟَ ٰـﺌِﻚَ ﻫُ ُﻢ ْﺍﻟ ُﻤﻀْ ِﻌﻔُﻮﻥ‬
‫ﺯَ َﻛﺎ ٍﺓ ﺗُ ِﺮﻳ ُﺪﻭﻥَ َﻭﺟْ ﻪَ ﱠ‬
30:39 This verse institutes a contrast between Zakât and Riba ‫ﺭﺑﺎ‬.
Whereas by means of Zakât the Holy Qur’ân seeks to improve the lot
of the poor, the institute of Ribâ (loan coupled with interest) has the
opposite effect. The taking of interest and usury does not improve the
economic condition of the poor but serves the purpose of making the
rich even richer. Interest-bearing loans involve an exploitation of the
economically weak by the resourceful. On the other hand, the
institution of Zakât improves the lot of the poor while safeguarding
their dignity, without significantly affecting the richest of the rich.

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Ribâ literally means the increase of a thing over and above its original
size or amount: it signifies an addition to what was lent by the
creditor. In other words, Ribâ is the money on top of the amount of
money lent, so that the borrower has to return more than he had
borrowed. Ribâ is mentioned and commented on in four different
places in the Holy Qur’ân, (2:275-278; 3:130; 4:161; 30:39), and it is
condemned in the strongest possible terms. This verse contains the
earliest mention of the term and the concept of Ribâ in the chronology
of Qur’ânic Revelation. The chapter is from the Makkan period about
six years before the Hijrah.
There can be no question about the prohibition of Ribâ. According to
some interpreters, Ribâ does not mean interest but rather usury or the
practice of lending anything at a rate of interest that is excessive or
unlawfully high, and that the Holy Prophet (pbuh) passed away before
having explained it. The fact is there is no mention of “excessive”,
high or low, and there is no place left in the word Riba‫ ﱢﺭﺑًﺎ‬for quantity,
low or high. The fact is that Ribâ refers to interest as well as usury,
and it is inacceptable in an ideal Islamic society under any
circumstances. It is wrong to say that the Holy Prophet (pbuh) passed
away before having explained its meaning and before the details of the
question were settled. The severity with which the Holy Qur’ân
condemns Ribâ and those who practice it makes it impossible that the
Holy Prophet (pbuh) left without pointing out a sufficiently clear
indication of its nature and its social, economic and moral
implications. Again we have many sayings of the Holy Prophet (pbuh)
in the books of Hadîth about Ribâ.
‘Umar(rz), the second successor of the Holy Prophet, did not feel any
difficulty in interpreting Ribâ and its implication. His intention was
that the Muslim ummah must not practice Ribâ nor acts that resemble
Ribâ (Ibn Kathîr; 2:275). The money obtained through any kind of
interest-bearing loans, irrespective of the rate of interest and the
economic motivation involved, should be condemned.

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 30. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬

Not only the taking but even the giving of Ribâ is prohibited. Such a
practice cannot be allowed that the idle wealth of the people is made
to give returns. The lender accumulates wealth exponentially at the
cost of borrower. The result of such a practice is that most of the
wealth starts circulating in the hands of a few lenders. The wealth of
the nation is thus in a system that promotes inequality in a society by
accumulation of wealth among just anew. A system should channel
wealth back to the needs of poor into additional circulation. The
Islamic system is neither socialist nor communist nor capitalist. It
does not put any limit on lawful earning.
The mentioning of Zakât and Ribâ together, also points to their
intricate connection: no Zakât is to be paid on money that is lent to
someone without interest. Thus in a system with obligatory Zakât,
there is still a financial incentive to lend money, thereby encouraging
investments. The owner of the money has the choice either to pay
Zakât at a rate, which essentially had been set at 2.5% annually, or
lend out his money and be entitled to the return of the full amount at
its due date. By lending his money without interest the lender is
saving 2,5% of his wealth, which otherwise has to go as “Charity” for
the poor. The economic incentive to do so is identical to a system
without Zakât with 2.5% tax rate or no interest on borrowing but with
2.5% inflation.
The existence of inflation in many paper money systems further
complicates interest-free lending, since excessive inflation makes
money unsuitable for interest-free lending, and one would have to
resort to something with intrinsic value less susceptible to
fluctuations. In a society in which the obligation to pay Zakât is
ignored, a mere prohibition of interest stifles the flow of money
toward economically viable investment opportunities, especially when
losses of real worth as a result of inflation of the paper money system
further disadvantage the creditor. Modern systems of (so-called)
Islamic finance operating in such an environment usually simply hide

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 30. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬

the interest or call it by a different name. But when looking at the

actual flow of money and goods, they are little different from ordinary
interest, and they still fulfil the definition of Ribâ, since in the end the
creditor receives in return more in real value than he lent out. Other
attempts to closely follow the prohibition of Ribâ are to distribute the
risk of the investment differently between creditor and borrower, so
that the creditor may benefit from the profits of the investment, but
also bears entrepreneurial risk. Whether such an agreement is in line
with the definition of Ribâ depends on the specific contractual details.
However, it is only with the institution of Zakât that, even up to an
annual loss of 2.5%, it would still be beneficial to lend money. This
difference could go to a bank or intermediary for managing the loan.
To sum up, there is a fundamental difference between a true Islamic
economic system and the modern Western economic and fiscal
systems. In the latter, income is heavily taxed and additionally there is
usually a sales tax. Thus there is a cost to earning and spending money
and an inhibition to the circulation of wealth. In the Western system,
there is a price to earning wealth, whereas in a true Islamic system,
there is a price to owning wealth.

‫ْﺾ ﺍﻟﱠ ِﺬﻱ‬

َ ‫ﺎﺱ ﻟِﻴُ ِﺬﻳﻘَﻬُﻢ ﺑَﻌ‬ ْ َ‫ﻅَﻬَ َﺮ ْﺍﻟﻔَ َﺴﺎ ُﺩ ﻓِﻲ ْﺍﻟﺒَﺮﱢ َﻭ ْﺍﻟﺒَﺤْ ِﺮ ﺑِ َﻤﺎ َﻛ َﺴﺒ‬
ِ ‫ﺖ ﺃَ ْﻳ ِﺪﻱ ﺍﻟﻨ ﱠ‬
َ‫َﻋ ِﻤﻠُﻮﺍ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺮْ ِﺟﻌُﻮﻥ‬
30:41 This verse refers to the adverse social and moral conditions of
humankind at the advent of the Holy Prophet (pbuh). The words
“land” and “sea” may here signify those peoples living on distant
continents and on islands. The expression also refers to the nations
whose cultures and civilizations were based on purely human
experiences, and those whose cultures and civilizations were based on
Divine Revelation. The verse also indicates that when darkness
enshrouds the face of the earth, and the human being consigns his
Creator to oblivion, and the world is on the verge of chaos, Allâh
raises a Reformer to bring back the erring flock into the Masters fold.

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The greater the darkness, the greater must be the reformer who is
needed. Such was the condition of the world in the beginning of the
seventh century, the time of the advent of the Holy Prophet (pbuh) of
Islam. Similar darknesses, like the cycle of day and night, re-emerge
repeatedly, so there is a repeated need for Reformers.

ُ‫ﺎﺡ ﻓَﺘُﺜِﻴ ُﺮ َﺳ َﺤﺎﺑًﺎ ﻓَﻴَ ْﺒ ُﺴﻄُﻪُ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻛ ْﻴﻒَ ﻳَ َﺸﺎ ُء َﻭﻳَﺠْ َﻌﻠُﻪ‬ َ َ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﻳُﺮْ ِﺳ ُﻞ ﺍﻟﺮﱢ ﻳ‬ ‫ﱠ‬
‫ﺎﺏ ﺑِ ِﻪ َﻣﻦ ﻳَ َﺸﺎ ُء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ‬ َ ‫ﺻ‬ َ ‫ِﻛ َﺴﻔًﺎ ﻓَﺘ ََﺮﻯ ْﺍﻟ َﻮ ْﺩ‬
َ َ‫ﻕ ﻳَ ْﺨ ُﺮ ُﺝ ِﻣ ْﻦ ِﺧ َﻼﻟِ ِﻪ ۖ◌ ﻓَﺈ ِ َﺫﺍ ﺃ‬
‫ﺇِ َﺫﺍ ﻫُ ْﻢ ﻳَ ْﺴﺘَﺒ ِْﺸﺮُﻭﻥ َﻭﺇِﻥ َﻛﺎﻧُﻮﺍ ِﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ ﻳُﻨَ ﱠﺰ َﻝ َﻋﻠَ ْﻴ ِﻬﻢ ﱢﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ﻟَ ُﻤ ْﺒﻠِ ِﺴﻴﻦ‬
َ ْ‫ﷲِ َﻛ ْﻴﻒَ ﻳُﺤْ ﻴِﻲ ْﺍﻷَﺭ‬
‫ﺽ ﺑَ ْﻌ َﺪ َﻣﻮْ ﺗِﻬَﺎ‬ ‫ﺖ ﱠ‬ ِ ‫ﺎﺭ َﺭﺣْ َﻤ‬ِ َ‫ﻓَﺎﻧﻈُﺮْ ﺇِﻟَ ٰﻰ ﺁﺛ‬
30:48 The water is of two types. One type of water is that of springs
and rivers mixed with salts and mud (25:53), though its origin is of the
wholesome, pure, cool, and fresh rainwater. This water symbolizes the
knowledge that comes from your rational thinking and intellect, which
can vary in quality according to the amount of mud and sediment
mixed in it. Those who drink from the river water make different
statements about the same thing at different times, since preconceived
notions and prejudices may cloud their knowledge. The other type is
rainwater described here, that is pure, free from any contamination,
with the highest degree of clarity and refinement. It is the water
converted from dense vapours and clouds. This water is compared
with the Divine Knowledge and Divine Revelation, which is pure and
which purifies your essence for intimate Divine Converse (mukâlima)
with your Lord. The water descending from the One Most High is
pure, and those who taste it make the same statements and do not
differ; rather they confirm one another.

‫ْﻒ ﻗُ ﱠﻮﺓً ﺛُ ﱠﻢ َﺟ َﻌ َﻞ ِﻣﻦ ﺑَ ْﻌ ِﺪ‬ َ ‫ْﻒ ﺛُ ﱠﻢ َﺟ َﻌ َﻞ ِﻣﻦ ﺑَ ْﻌ ِﺪ‬

ٍ ‫ﺿﻌ‬ َ ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠَﻘَ ُﻜﻢ ﱢﻣﻦ‬
ٍ ‫ﺿﻌ‬ ‫ﱠ‬
◌ۚ ً‫ﺷ ْﻴﺒَﺔ‬ َ ‫ﻗُ ﱠﻮ ٍﺓ‬
َ ‫ﺿ ْﻌﻔًﺎ َﻭ‬
30:54 Dz‘uf ‫ْﻒ‬
ٍ ‫ﺿﻌ‬
َ , “weakness,” is used here three times for the three
stages of human weakness: the embryonic stage, childhood, and old

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age. The verse also contains a deeper reference to the law of the rise
and fall of nations and the cycles of moral weaknesses and strengths
catalyzed by Reformers.

َ‫ﻓَﻴَﻮْ َﻣﺌِ ٍﺬ ﱠﻻ ﻳَﻨﻔَ ُﻊ ﺍﻟﱠ ِﺬﻳﻦَ ﻅَﻠَ ُﻤﻮﺍ َﻣ ْﻌ ِﺬ َﺭﺗُﻬُ ْﻢ َﻭ َﻻ ﻫُ ْﻢ ﻳُ ْﺴﺘَ ْﻌﺘَﺒُﻮﻥ‬
30:57 lâ Yusta‘tabûn َ‫ َﻭ َﻻ ﻫُ ْﻢ ﻳُ ْﺴﺘَ ْﻌﺘَﺒُﻮﻥ‬also means they will not be
permitted to make amends or any corrections, and no excuse will be
accepted (Tâj; Lisân).

31. CHAPTER ‫ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‬

Luqmân
(Revealed before Hijrah)
The chapter is named for the sage Luqmân who was an Ethiopian (Ibn
Jarîr; Mas‘ûd). Because he is not mentioned in the Old Testament,
some people assume that Luqmân was a mythical, imaginary, or
fictitious figure. His being mentioned testifies to the extensiveness,
breadth, and the fundamental principles of Islam. The Holy Qur’ân
says, “There are no people to whom a warner has not been sent”
(35:24). There are many similarities between the first five verses of
this chapter and the first verses of chapter 2 (al-Baqarah). The chapter
opens with the claim that this is a Book full of wisdom, and in the
following verses, it expands on those commandments related to
wisdom.

‫ﷲِ ﺑِ َﻐﻴ ِْﺮ ِﻋ ْﻠ ٍﻢ‬

‫ﻴﻞ ﱠ‬
ِ ِ‫ُﻀ ﱠﻞ ﻋَﻦ َﺳﺒ‬
ِ ‫ﺚ ﻟِﻴ‬ ِ ‫ﺎﺱ َﻣﻦ ﻳَ ْﺸﺘ َِﺮﻱ ﻟَﻬ َْﻮ ْﺍﻟ َﺤ ِﺪﻳ‬
ِ ‫َﻭ ِﻣﻦَ ﺍﻟﻨ ﱠ‬
‫َﻭﻳَﺘﱠ ِﺨ َﺬﻫَﺎ ﻫُ ُﺰ ًﻭﺍ‬

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31:6 This statement does not refer to a particular person, but describes
a type of mentality and has a general applicability. A human being has
been created to serve a noble purpose. But many people in their
ignorance are taken to frivolous discourse, and they are themselves led
astray from the path of Allâh and also lead others toward a wrong
path.

‫ﺎﺕ ﺍﻟﻨﱠ ِﻌ ِﻴﻢ‬ ِ ‫﴾ ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬٧﴿ ‫ﺏ ﺃَﻟِ ٍﻴﻢ‬
ُ ‫ﺕ ﻟَﻬُ ْﻢ َﺟﻨﱠ‬ ٍ ‫ﻓَﺒَ ﱢﺸﺮْ ﻩُ ﺑِ َﻌ َﺬﺍ‬
31:7-8 The deliberate contrast between the plural in the promise of
“Gardens of bliss” and the singular in that of “punishment” is meant
to show that Allâh’s grace surpasses his punishment (see also 6:12;
7:156).

‫ﺍﺳ َﻲ ﺃَﻥ ﺗَ ِﻤﻴ َﺪ‬ ِ ْ‫ﺕ ﺑِ َﻐﻴ ِْﺮ َﻋ َﻤ ٍﺪ ﺗَ َﺮﻭْ ﻧَﻬَﺎ ۖ◌ َﻭﺃَ ْﻟﻘَ ٰﻰ ﻓِﻲ ْﺍﻷَﺭ‬
ِ ‫ﺽ َﺭ َﻭ‬ ِ ‫ﺎﻭﺍ‬ َ َ‫ﺧَ ﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬
‫ﺑِ ُﻜ ْﻢ‬
31:10 Bi-Ghair-i-‘Amadin Traunahâ ‫ﺑِ َﻐﻴ ِْﺮ َﻋ َﻤ ٍﺪ ﺗَ َﺮﻭْ ﻧَﻬَﺎ‬means it (the
heaven) has pillars, but you cannot see them. Rawâsî ‫ﻲ‬ َ ‫ َﺭ َﻭﺍ ِﺳ‬are things
that are firmly immovable and fixed, like the pegs of a tent. Tamîd
‫ ﺗَ ِﻤﻴﺪ‬means to crush, to make flour (from a grain); mîd ‫ ﻣﻴِﺪ‬is nutrition.
Tamîdu-bi-kum ‫ ﺗَ ِﻤﻴ َﺪ ﺑِ ُﻜﻢ‬means, “it (earth) may not be crushed down
with you.” This verse points to some laws of nature not understood
thus far. In this case, literal meanings are to be taken. For people
endowed with Divine blessings there is always a support from Above
that is firm, which other people do not see or perceive with their eyes.
Moreover, this verse is another of the many Qur’ânic passages in
which the personal pronoun relating to the All-Mighty is suddenly
changed from “He” to “We” to indicate that Allâh, being infinite,
cannot be circumscribed by any pronoun to finite created beings and
that the use of such pronouns with reference to Him is only a
concession to the limited nature of every human language.

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ْ ‫َﻭﻟَﻘَ ْﺪ ﺁﺗَ ْﻴﻨَﺎ ﻟُ ْﻘ َﻤﺎﻥَ ْﺍﻟ ِﺤ ْﻜ َﻤﺔَ ﺃَ ِﻥ ﺍ‬

◌ۚ ِ¶‫ﺷ ُﻜﺮْ ِ ﱠ‬
31:12 There is no mention in the Holy Qur’ân that Luqmân was a
Prophet of God, but the verse affirms that he was blessed with wisdom
ْ by Allâh. To be thankful to the Creator is the first
(Hikmat َ‫)ﺍﻟ ِﺤ ْﻜ َﻤﺔ‬
sign of wisdom.

‫ﺎ¶ِ ۖ◌ ﺇِ ﱠﻥ ﺍﻟ ﱢﺸﺮْ ﻙَ ﻟَﻈُ ْﻠ ٌﻢ‬

‫ﻲ َﻻ ﺗُ ْﺸ ِﺮ ْﻙ ﺑِ ﱠ‬ ‫ﺎﻥ ِﻻ ْﺑﻨِ ِﻪ َﻭﻫُ َﻮ ﻳَ ِﻌﻈُﻪُ ﻳَﺎ ﺑُﻨَ ﱠ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
ُ ‫ﺎﻝ ﻟُ ْﻘ َﻤ‬
‫َﻈﻴ ٌﻢ‬
ِ ‫ﻋ‬
31:13 Luqmân admonishes his son in a very beautiful way. First is not
to associate partners with Allâh. This is called al-Shirk ‫ﻙ‬ َ ْ‫ﺍﻟ ﱢﺸﺮ‬.This is
the very first commandment, and no other command is above this
(4:116; 5:72; 18:26; 18:110; 22:21). Lâ Ilâha Ill-Allâh is the very
kernel of the Qur’ânic message and Faith. We are told: “Allâh does
not forgive (without repentance) that a partner be associated with
Him” (4:48). A very simple form of shirk ‫ﻙ‬ َ ْ‫ ﱢﺷﺮ‬is mentioned in the
following words. “Do not prostrate before the sun or the moon (or
any other object that has been created)” (41:37). Not very different
from this shirk is the shirk of those who say, “The Messiah, son of
Mary, is God,” (5:72) or who say, “Allâh is the third of the three”
(5:73). Another form of shirk is that of looking for help from dead or
living saints, self-made khalîfâs and pîrs (the so-called pious), raising
them to the status of demigods, or prostrating oneself before graves.
The Holy Qur’ân says, “Say (O Prophet), I have no power over
bringing gain or avoiding any harm and loss to myself….Had I known
the unseen I would surely have a great deal of good and no harm
would ever come to me” (7:188). When the Holy Prophet (pbuh)
himself is so helpless and has no power over things, how can dead or
living saints and Pirs be of any value? The concept of shirk is much
broader than what has been said so far. We read at one place, “Have
you considered the case of him who has taken his low desires for his
god?” (45:23). The Holy Qur’ân mentions yet another type of shirk -
“There are some people who take to themselves compeers as opposed
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to Allâh. They love them as they should love Allâh” (2:165). How
narrow is the path we have to tread in order to avoid shirk and how
careful we have to be not to fall into the grave sin of shirk.

‫ﺼﺎﻟُﻪُ ﻓِﻲ ﻋَﺎ َﻣﻴ ِْﻦ ﺃَ ِﻥ‬ َ ِ‫ﺍﻹﻧ َﺴﺎﻥَ ﺑِ َﻮﺍﻟِ َﺪ ْﻳ ِﻪ َﺣ َﻤﻠَ ْﺘﻪُ ﺃُ ﱡﻣﻪُ َﻭ ْﻫﻨًﺎ َﻋﻠَ ٰﻰ َﻭ ْﻫ ٍﻦ َﻭﻓ‬ ِ ْ ‫ﺻ ْﻴﻨَﺎ‬
‫َﻭ َﻭ ﱠ‬
َ
‫﴾ َﻭﺇِﻥ َﺟﺎﻫَﺪَﺍﻙَ َﻋﻠَ ٰﻰ ﺃﻥ ﺗُ ْﺸ ِﺮﻙَ ﺑِﻲ َﻣﺎ‬١٥﴿ ‫ﺼﻴ ُﺮ‬ ِ ‫ﻲ ﺍﻟ َﻤ‬ ْ ‫ﺍ ْﺷ ُﻜﺮْ ﻟِﻲ َﻭﻟِ َﻮﺍﻟِ َﺪ ْﻳﻚَ ﺇِﻟَ ﱠ‬
‫ﺎﺣ ْﺒﻬُ َﻤﺎ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻣ ْﻌﺮُﻭﻓًﺎ‬
ِ ‫ﺻ‬َ ‫ْﺲ ﻟَﻚَ ﺑِ ِﻪ ِﻋ ْﻠ ٌﻢ ﻓَ َﻼ ﺗُ ِﻄ ْﻌﻬُ َﻤﺎ ۖ◌ َﻭ‬ َ ‫ﻟَﻴ‬
31:14-19 Allâh taught wisdom to Luqmân and he forwarded this to his
son. What follows is the most beautiful style of admonishment with
timeless and universal application. There are eight poles of wisdom:
set no compeer with Allâh (31:13); be good to parents (31:14); do not
obey them if they ask you to set up equals with God, but still show
courtesy to them (31:15); Allâh is the Knower of all hidden secrets
(al-Latîf and al-Khabîr; 31:16); observe Prayer, enjoin good, and
forbid evil and wrong (31:17); endure with fortitude what befalls
(31:17); show no pride nor behave arrogantly, do not walk haughtily
and boastfully (31:18); and talk in soft and gentle tone (31:19). The
first four of these are matters of faith and belief, and the last four are
the practical aspects. The theme of verse 19 is adopting the golden
mean by accepting the middle position between two extremes.

‫ﻴﺮ‬ ٍ ‫ﷲِ ﺑِ َﻐﻴ ِْﺮ ِﻋ ْﻠ ٍﻢ َﻭ َﻻ ﻫُﺪًﻯ َﻭ َﻻ ِﻛﺘَﺎ‬

ٍ ِ‫ﺏ ﱡﻣﻨ‬ ‫ﺎﺱ َﻣﻦ ﻳ َُﺠﺎ ِﺩ ُﻝ ﻓِﻲ ﱠ‬
ِ ‫َﻭ ِﻣﻦَ ﺍﻟﻨ ﱠ‬
31:20 This verse tells us that not everybody has the capacity to argue
about religion. There are three conditions that are to be met by such a
person: Knowledge (‘Ilm ‫) ِﻋ ْﻠ ٍﻢ‬, guidance from God (Hudann ‫ )ﻫُﺪًﻯ‬and
sound knowledge of the Holy Qur’ân (Kitâb Munîr‫ﻴﺮ‬ ٍ ِ‫ﺏ ﱡﻣﻨ‬
ٍ ‫) ِﻛﺘَﺎ‬. So this
is a warning for Muslims not to indulge in missionary activity unless
these three conditions are met. Some zealous Muslim missionary
groups are unaware of this command. As a result, they cause harm to
the Islamic cause.

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ُ ‫َﻭﺇِﻟَﻰ ﱠ‬
ِ ‫ﷲِ ﻋَﺎﻗِﺒَﺔُ ْﺍﻷ ُﻣ‬
‫ﻮﺭ‬
31:22 “With Allâh rests the end of all affairs” means that He alone
causes all actions to produce their results.

ٍ ‫ﺽ ِﻣﻦ َﺷ َﺠ َﺮ ٍﺓ ﺃَ ْﻗ َﻼ ٌﻡ َﻭ ْﺍﻟﺒَﺤْ ُﺮ ﻳَ ُﻤ ﱡﺪﻩُ ِﻣﻦ ﺑَ ْﻌ ِﺪ ِﻩ َﺳ ْﺒ َﻌﺔُ ﺃَ ْﺑﺤ‬

‫ُﺮ ﱠﻣﺎ‬ ِ ْ‫َﻭﻟَﻮْ ﺃَﻧﱠ َﻤﺎ ﻓِﻲ ْﺍﻷَﺭ‬
ِ‫ﷲ‬‫ﺎﺕ ﱠ‬ ُ ‫َﺕ َﻛﻠِ َﻤ‬ ْ ‫ﻧَﻔِﺪ‬
31:27 The number seven is used in Arabic sometimes to denote a
large number instead of its usual meaning as an ordinary numeral.
Jesus Christ was just one “word of God” ُ‫( َﻛﻠِ َﻤﺘُﻪ‬4:171), but the verse
indicates that the number of His words (‫ﺎﺕ‬ ُ ‫ ) َﻛﻠِ َﻤ‬is innumerable and
inexhaustible. Everything created is a word of Allâh as it is created by
His command “Be!” In a Hadîth Qudsî transmitted by Abû Dharr,
Allâh says, “O My Servants! Even if the all of the intelligent beings,
from the very first to the last of you, possessed the heart of the most
righteous among you, this would add nothing to my kingdom. O
servants, even if all of the intelligent beings, from first to last,
possessed the heart of the most rebellious one among you, this would
not take away anything from my Kingdom.”

َ ‫ﺎﺭ ﻓِﻲ ﺍﻟﻠﱠﻴ ِْﻞ َﻭ َﺳ ﱠﺨ َﺮ ﺍﻟ ﱠﺸ ْﻤ‬

‫ﺲ‬ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺃَ ﱠﻥ ﱠ‬
ِ َ‫ﷲَ ﻳُﻮﻟِ ُﺞ ﺍﻟﻠﱠﻴ َْﻞ ﻓِﻲ ﺍﻟﻨﱠﻬ‬
َ َ‫ﺎﺭ َﻭﻳُﻮﻟِ ُﺞ ﺍﻟﻨﱠﻬ‬
‫َﻭ ْﺍﻟﻘَ َﻤ َﺮ ُﻛﻞﱞ ﻳَﺠْ ِﺮﻱ ﺇِﻟَ ٰﻰ ﺃَ َﺟ ٍﻞ ﱡﻣ َﺴ ًّﻤﻰ‬
31:29 Besides its apparent meaning, this verse also refers to the rise
and fall of nations, a process subject to the same laws of nature as all
human beings with respect to their individual progress and
degradation. It also refers to periods of spiritual darkness and the light
brought by the Reformers and the Messengers. The sun is symbolic of
the Prophets, and the moon represents those servants of Allâh who
borrow their light from the light of the sun. All this is in accordance
with Divine Law, and will continue until an appointed time.

◌ۚ ‫ُﺮﻳَ ُﻜﻢ ﱢﻣ ْﻦ ﺁﻳَﺎﺗِ ِﻪ‬

ِ ‫ﷲِ ﻟِﻴ‬ ِ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺃَ ﱠﻥ ْﺍﻟﻔُ ْﻠﻚَ ﺗَﺠْ ِﺮﻱ ﻓِﻲ ْﺍﻟﺒَﺤْ ِﺮ ﺑِﻨِ ْﻌ َﻤ‬
‫ﺖ ﱠ‬
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 31. CHAPTER ‫ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‬

31:31 Besides the apparent meaning, “that the ships sail through the
sea carrying bounty, “this verse contains a subtle promise for the
Muslim that they will sail with laden ships in lands near and far. So
did the Holy Prophet (pbuh) understand the meanings of this and the
following verse. There is a tradition that once while the Holy Prophet
(pbuh) was with his wife Umm Aiman, he suddenly smiled and Umm
Aiman asked the reason. The Holy Prophet (pbuh) replied that he had
seen Muslims crossing seas and oceans. Umm Aiman asked, “Will I
be among those riding those ships?” The Holy Prophet replied in the
affirmative. In the lifetime of Umm Aiman, Muslims arrived in
Cyprus and the island of Rhodes, and Umm Aiman was among those
who were present in one of the ships anchoring on this island.

َ ‫ﷲَ ِﻋﻨ َﺪﻩُ ِﻋ ْﻠ ُﻢ ﺍﻟﺴﱠﺎ َﻋ ِﺔ َﻭﻳُﻨَ ﱢﺰ ُﻝ ْﺍﻟ َﻐﻴ‬

‫ْﺚ َﻭﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﻓِﻲ ْﺍﻷَﺭْ َﺣ ِﺎﻡ ۖ◌ َﻭ َﻣﺎ ﺗَ ْﺪ ِﺭﻱ‬ ‫ﺇِ ﱠﻥ ﱠ‬
◌ۚ ‫ﻮﺕ‬ ُ ‫ﺽ ﺗَ ُﻤ‬ٍ ْ‫ﻧَ ْﻔﺲٌ ﱠﻣﺎ َﺫﺍ ﺗَ ْﻜ ِﺴﺐُ َﻏﺪًﺍ ۖ◌ َﻭ َﻣﺎ ﺗَ ْﺪ ِﺭﻱ ﻧَ ْﻔﺲٌ ﺑِﺄَﻱﱢ ﺃَﺭ‬
31:34 It is unknown whether the rain will prove useful or harmful; no
one can know whether the planter will ultimately enjoy the fruit,
which the trees bear because of the rain. So also is the case with
Divine Revelation. Nobody can guess the time when the condition of
people will determine the sending down of Divine Revelation, nor do
they ever know the land and the people to whom it will come down.
Who knows whether the unborn child will be hard of luck or enjoy
good fortune, whether he will perform virtuous deeds in life or
whether he will earn evil. There are times when a person will be a
believer while going to bed at night, but when he gets up in the
morning, he is in a state of disbelief. That is why one is enjoined
always to pray to Allâh that he should remain ever steadfast in belief
and never falter.
‘Ilm al-Sâ‘at ‫ ِﻋ ْﻠ ُﻢ ﺍﻟﺴﱠﺎ َﻋ ِﺔ‬is the knowledge of Time or knowledge of the
Hour. In this chapter, the believers are addressed and some prophecies
are made about their future. “The knowledge of the Time” also refers
to the basic truth that with Allâh alone rests the knowledge of the

813
Hour of the overthrow of disbelief and the triumph of Faith. Again al-
Sâ‘at ‫( ﺍﻟﺴﱠﺎ َﻋ ِﺔ‬the Hour) also means the hour of the final destruction of
the enemies of Truth. “He sends down the rain” also indicates the
revival of the spiritually dead with His Reformers. The words “what
the wombs contain” also contain a prophecy about a generation yet
unborn, and who will be devout to Allâh and will be the devout
helpers of His cause. Some people object to the words, “Nobody
knows the land where he will die.” It is true that sometimes a king can
claim that he will die in his own land and he dies therein. Some people
have dug out their own graves in their lifetime and were actually
buried therein. These verses convey to us “no one is aware whether
this earth will be a Garden of Bliss for him or will turn out to be a pit
of fire.” The words “the land where he will die” also refer to the
devoted followers of Truth who will leave their hearths and homes for
distant corners of the world, upholding the Qur’ân and spreading its
teachings until they meet death away from their homes. Thus sons of
Ibn ‘Abbâs were scattered in all four directions. One died in Central
Asia, another in Africa, the third in Europe, and the fourth in Arabia.
This was the meaning given by the Holy Prophet (pbuh) (cf. 31:31). It
is to be remembered here that the news of the unseen has not been
comprehensively expounded in this verse: only a few aspects and a
few explicit truths have been cited as an example (cf. 43:61).

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 32. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‬
The Prostration
(Revealed before Hijrah)
This short chapter closes the series of the four Alif Lâm Mîm chapters.
Its theme is the mystery of the Final End as viewed through the light
of Divine Revelation. The keyword that is the title of the chapter
appears in verse 15. Toward its close, the chapter sums up its central
theme.

‫ﺽ َﻭ َﻣﺎ ﺑَ ْﻴﻨَﻬُ َﻤﺎ ﻓِﻲ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ﺛُ ﱠﻢ ﺍ ْﺳﺘ ََﻮ ٰﻯ َﻋﻠَﻰ‬
َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬ َ َ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬ ‫ﱠ‬
◌ۖ ‫ﺵ‬ ِ ْ‫ْﺍﻟ َﻌﺮ‬
32:4 Thumma ‫ ﺛُ ﱠﻢ‬is not in the sense of “then” or “after that,” rather in
the sense of “another fact is that.” The creation of the heavens and the
earth was in six stages, as the word Yaum ‫ ﻳﻮﻡ‬has a broader meaning
than just “day.”

َ‫ﺽ ﺛُ ﱠﻢ ﻳَ ْﻌ ُﺮ ُﺝ ﺇِﻟَ ْﻴ ِﻪ ﻓِﻲ ﻳَﻮْ ٍﻡ َﻛﺎﻥَ ِﻣ ْﻘﺪَﺍ ُﺭﻩُ ﺃَ ْﻟﻒ‬

ِ ْ‫ﻳُ َﺪﺑﱢ ُﺮ ْﺍﻷَ ْﻣ َﺮ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﺇِﻟَﻰ ْﺍﻷَﺭ‬
‫َﺳﻨَ ٍﺔ ﱢﻣ ﱠﻤﺎ ﺗَ ُﻌ ﱡﺪﻭﻥ‬
32:5 Al-’Amr ‫ﺍﻷَ ْﻣ َﺮ‬,
ْ the Scheme, is a reference to the “affair of Faith
chosen by Allâh.” Its command comes from Above to establish Truth
on earth that has to pass through a period of sustained progress. The
Holy Prophet (pbuh) is reported to have said, “The best century is the
one in which I live, then the next century, then the century after that.
Then it will receive a setback, the process of decline and decay will
continue during the day the length of which is a thousand years
according to human reckoning. After that the advancement of Islam
will begin again, as unhampered as it was in its early stages.” In
another saying it is said, “Faith will ascend to the Pleiades and a man

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 32. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‬

of Persian descent (a non-Arab) will bring it back to the earth”

(Bukhârî).

◌ۚ َ‫ﺎﺭ َﻭ ْﺍﻷَ ْﻓﺌِ َﺪﺓ‬ َ ‫ﻭﺣ ِﻪ ۖ◌ َﻭ َﺟ َﻌ َﻞ ﻟَ ُﻜ ُﻢ ﺍﻟ ﱠﺴ ْﻤ َﻊ َﻭ ْﺍﻷَﺑ‬

َ ‫ْﺼ‬ ِ ‫ﺛُ ﱠﻢ َﺳ ﱠﻮﺍﻩُ َﻭﻧَﻔَﺦَ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱡ‬
َ‫ﻴﻼ ﱠﻣﺎ ﺗَ ْﺸ ُﻜﺮُﻭﻥ‬
ً ِ‫ﻗَﻠ‬
32:9 The Creator wanted to be known by His creation. There are
endless veils between the Creator and His perfect creation. He loved
him because He created him so He wanted to lift those veils. For this
purpose He then perfected his soul ُ‫( ﺛُ ﱠﻢ َﺳﻮﱠﺍﻩ‬cf. 91:7) by “breathing into
him of His spirit” ‫ﺭﱡ ﻭ ِﺣﻪ‬, and He gave him “eyes” ‫ﺼﺎﺭ‬ َ ‫ ْﺍﻷَ ْﺑ‬to perceive
Him and “ears” ‫ ﺍﻟ ﱠﺴ ْﻤ َﻊ‬that could listen to His sweet Voice and intellect
َ‫ ْﺍﻷَ ْﻓﺌِ َﺪﺓ‬that could understand the words spoken by Him.
“Breathing into him His Spirit” ‫ ﻧَﻔَ َﺦ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱡ ﻭ ِﺣ ِﻪ‬is a metaphor for the
Divine gift of life, consciousness and Revelation (cf. 26:52; 15:29;
17:85). The word Rûh is used in the Holy Qur’ân in the sense of
Divine Revelation and Mercy (cf.16:2; 32:9; 38:72; 42:52; 16:102;
2:253; 2:87; 5:110; 58:22; 26:193; 4:171). Rûh – Revelation, is under
the Divine Command and not a part of Allâh’s essence (17:85). This
command originates from the One who endowed the human being
with all the sustenance and requirements of his life so that he may
know Who the source is. This command (Rûh) requires prostrating
oneself before the Creator and Sustainer in submission and thanks.
Thus, this human being has no excuse left not to submit before his
Lord in obedience, or he will be counted among the thankless— ‫ﻴﻼ ﱠﻣﺎ‬ ً ِ‫ﻗَﻠ‬
َ‫ﺗَ ْﺸ ُﻜﺮُﻭﻥ‬.

َ‫ﻖ ْﺍﻟﻘَﻮْ ُﻝ ِﻣﻨﱢﻲ َﻷَ ْﻣ َﻸَ ﱠﻥ َﺟﻬَﻨ ﱠ َﻢ ِﻣﻦ‬ ٍ ‫َﻭﻟَﻮْ ِﺷ ْﺌﻨَﺎ َﻵﺗَ ْﻴﻨَﺎ ُﻛ ﱠﻞ ﻧَ ْﻔ‬
‫ﺲ ﻫُﺪَﺍﻫَﺎ َﻭﻟَ ٰـ ِﻜ ْﻦ َﺣ ﱠ‬
ِ ‫ْﺍﻟ ِﺠﻨﱠ ِﺔ َﻭﺍﻟﻨﱠ‬
َ‫ﺎﺱ ﺃَﺟْ َﻤ ِﻌﻴﻦ‬
32:13 Had Allâh enforced His Will and His guidance, it would have
deprived the human being of all progress and evolution. Allâh says
that the right way has been pointed out to a human being (91:8) and

816
therefore he has the choice to follow it or to follow his own desires. If
he accepts and follows His Way (‫)ﻫُﺪَﺍﻫَﺎ‬, he will succeed (91:9) and get
the reward mentioned in verse 17, and if he rejects then he will suffer
the consequences mentioned in verse 21.

َ‫ﻓَ َﻼ ﺗَ ْﻌﻠَ ُﻢ ﻧَ ْﻔﺲٌ ﱠﻣﺎ ﺃُ ْﺧﻔِ َﻲ ﻟَﻬُﻢ ﱢﻣﻦ ﻗُ ﱠﺮ ِﺓ ﺃَ ْﻋﻴ ٍُﻦ َﺟﺰَ ﺍ ًء ﺑِ َﻤﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠُﻮﻥ‬
32:17 This verse clearly alludes to the unknowable quality of life in
the Hereafter. Describing the form and nature of the blessing of
Paradise, the Holy Prophet (pbuh) is reported to have said, “Allâh
says, I have prepared for my righteous servants what no eye has ever
seen and no ear has ever heard and no heart of a human being has ever
conceived” (Bukhârî 59:8).

ِ ‫ﺏ ْﺍﻷَ ْﺩﻧ َٰﻰ ُﺩﻭﻥَ ْﺍﻟ َﻌ َﺬﺍ‬

َ‫ﺏ ْﺍﻷَ ْﻛﺒَ ِﺮ ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺮْ ِﺟﻌُﻮﻥ‬ ِ ‫َﻭﻟَﻨُ ِﺬﻳﻘَﻨﱠﻬُﻢ ﱢﻣﻦَ ْﺍﻟ َﻌ َﺬﺍ‬
32:21 This verse indicates that every evil deed is bound to have a
consequence in one way or another in this world. By the nearer,
minor, closer at hand ( ٰ‫ﺏ ْﺍﻷَ ْﺩﻧَﻰ‬ ِ ‫ ) ْﺍﻟ َﻌ َﺬﺍ‬is meant the punishment and
sufferings in this very life that ensue because of the evil deeds. The
greater and supreme punishment (‫ﺏ ْﺍﻷَ ْﻛﺒَ ِﺮ‬ ْ is the punishment of the
ِ ‫)ﺍﻟ َﻌ َﺬﺍ‬
Hereafter. Smaller miseries that befall people are warnings so that
they may take heed ( َ‫)ﻟَ َﻌﻠﱠﻬُ ْﻢ ﻳَﺮْ ِﺟﻌُﻮﻥ‬.

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 33. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
The Confederates
(Revealed after Hijrah)
The title of this chapter is derived from the references to the Battle of
the Confederates - the alliance of the Quraish of Makkah, the Jewish
tribe of Banû Nadzîr, several of the other Arabian tribes such as Banû
Kinânah, Banû Asad and the people of the coastlands of Tehâmah, as
well as the powerful Najdî tribe of Ghatfân and its allies - the
Hawazin and Banû Sulaim. All united against the Muslims in
Madînah. At that point, another Jewish tribe known as the Banû
Quraizah, who had settled in the outskirts of Madînah and until that
time had a pact with the Muslims, broke their treaty of alliance and
openly joined the Confederates. The resulting battle occupies a
prominent place in the early history of Islam. “That was the time when
the believers were put to hard trial and were violently shaken”
(33:11).
This chapter deals with two major themes:
1) The attempt to suppress the truth with violence and military force.
2) The attempt to poison the relations between woman and man by
slander or unseemly conduct.

◌ۗ َ‫ﺮﻳﻦَ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦ‬

ِ ِ‫ﷲَ َﻭ َﻻ ﺗُ ِﻄ ِﻊ ْﺍﻟ َﻜﺎﻓ‬ ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ ﺍﺗﱠ‬
‫ﻖ ﱠ‬
33:1 “O You Prophet! Take Allâh as shield” is indirectly addressed to
all followers of Muhammad (pbuh), as is the case with the two verses
that follow. The Holy Prophet (pbuh) described eight characteristics
ْ
of hypocrites (Munâfiqîn َ‫)ﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦ‬: 1) they lie; 2) they break their
promises; 3) they become verbally abusive during discussions and
disagreements 4) they are miserly and suggest miserliness to others; 5)
they are dishonest when trusted with something; 6) they are lazy in

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 33. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬

their Prayers, particularly the morning and the evening Prayers; 7)

they are very indecisive 8) they lack courage and fight (Bukhârî).

‫ﺍﻟﻼﺋِﻲ‬ ‫ﺍﺟ ُﻜ ُﻢ ﱠ‬ َ ‫ﷲُ ﻟِ َﺮﺟ ٍُﻞ ﱢﻣﻦ ﻗَ ْﻠﺒَﻴ ِْﻦ ﻓِﻲ َﺟﻮْ ﻓِ ِﻪ ۚ◌ َﻭ َﻣﺎ َﺟ َﻌ َﻞ ﺃَ ْﺯ َﻭ‬ ‫ﱠﻣﺎ َﺟ َﻌ َﻞ ﱠ‬
‫ﺗُﻈَﺎ ِﻫﺮُﻭﻥَ ِﻣ ْﻨﻬ ﱠُﻦ ﺃُ ﱠﻣﻬَﺎﺗِ ُﻜ ْﻢ ۚ◌ َﻭ َﻣﺎ َﺟ َﻌ َﻞ ﺃَ ْﺩ ِﻋﻴَﺎ َء ُﻛ ْﻢ ﺃَ ْﺑﻨَﺎ َء ُﻛ ْﻢ ۚ◌ َ ٰﺫﻟِ ُﻜ ْﻢ ﻗَﻮْ ﻟُ ُﻜﻢ‬
33:4 Tuzâhirûn َ‫ ﺗُﻈَﺎ ِﻫﺮُﻭﻥ‬is derived from zahar ‫ ﻅﻬﺮ‬literally meaning
the back of a person. This is a reference to the two pre-Islamic
customs called zihâr‫ ِﻅﻬﺎﺭ‬. An Arab in the so-called Days of Ignorance
would say, anti ‘alayya ka zahri ummî ‫ﻲ ﻛﻈﻬﺮﺃُﻣﻲ‬ ٌ ‫ ﺃﻧﺖ ﻋﻠ‬-you are to me
as the back of my mother.” If a husband pronounced these words,
conjugal relations between husband and wife were ended immediately
as through a divorce, but unlike a divorce, the woman could not
remarry or even leave the household. Islam abolished this cruel pagan
custom in the beginning of the 5th year of the Hijrah in chapter 58 of
Al-Mujâdilah.
The verse also refers to specific rules of adoption and the perceived
creation of blood relations, which resulted in marriage restrictions that
should only apply to biological sons and daughters A wife cannot
become the “mother” of the husband nor an adopted son, a real son. It
is morally inadmissible to attribute to one and the same person two
mutually incompatible roles within the framework of human
relationships as the words ‫ ﻗَ ْﻠﺒَ ْﻴ ِﻦ ﻓِﻲ َﺟﻮْ ﻓِ ِﻪ‬mean to say (cf. 33:37).
(Kashshaf).

ْ َ‫َﻭﺇِ ْﺫ ﺃ‬
ٍ ‫ﺧَﺬﻧَﺎ ِﻣﻦَ ﺍﻟﻨﱠﺒِﻴﱢﻴﻦَ ِﻣﻴﺜَﺎﻗَﻬُ ْﻢ َﻭ ِﻣﻨﻚَ َﻭ ِﻣﻦ ﻧﱡ‬
‫ﻮﺡ َﻭﺇِﺑ َْﺮﺍ ِﻫﻴ َﻢ َﻭ ُﻣﻮ َﺳ ٰﻰ َﻭ ِﻋﻴ َﺴﻰ‬
ْ َ‫ﺍﺑ ِْﻦ َﻣﺮْ ﻳَ َﻢ ۖ◌ َﻭﺃ‬
‫ﺧَﺬﻧَﺎ ِﻣ ْﻨﻬُﻢ ﱢﻣﻴﺜَﺎﻗًﺎ َﻏﻠِﻴﻈًﺎ‬
33:7 The covenant spoken of with the Prophets ( َ‫ ) ِﻣﻦَ ﺍﻟﻨﱠﺒِﻴﱢﻴﻦ‬refers to the
covenant mentioned in 3:81 verifying all previous revelations by the
Holy Prophet (pbuh). The words “and with you” (‫ﻚ‬ َ ‫ ) َﻭ ِﻣﻨ‬in the context
of this chapter also refer to the covenant mentioned in 2:84 - “You
shall not shed each other’s blood and you shall not expel each other’s

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 33. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬

people from your homes.” These mutual obligations were the basis of
a treaty, which the Muslims entered into with the Jews of Madînah.
The Jews who took up arms against Muslims are being reminded of
that covenant.

‫ﷲِ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺇِ ْﺫ َﺟﺎ َء ْﺗ ُﻜ ْﻢ ُﺟﻨُﻮ ٌﺩ ﻓَﺄَﺭْ َﺳ ْﻠﻨَﺎ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ْﺍﺫ ُﻛ ُﺮﻭﺍ ﻧِ ْﻌ َﻤﺔَ ﱠ‬
◌ۚ ‫ﺟﻨُﻮﺩًﺍ ﻟﱠ ْﻢ ﺗ ََﺮﻭْ ﻫَﺎ‬ ُ ‫ِﺭﻳﺤًﺎ َﻭ‬
33:9 The verses 9 to 27 refer to the Battle of the Confederates, also
called the Battle of the Trenches, which took place in the 5th year of
the Hijrah in the month of Shawwâl. Detailed historical accounts are
available about this battle.
The confrontation was instigated by two Jewish tribes. One was the
Banû Nadzîr from the city of Khaiber, led by people like Salâm bin
Haqîq Nadzîrî, Huyaiy bin Akhtâb Nadzîrî, and Kanân bin Rabî
Nadzîrî. The other was called Banû Wail, and it was led by Hudzah
bin Qais Wailî and Abû Amâr Wailî. Khaiber, a Jewish stronghold
north of Madînah, was considered unconquerable. On their instigation
several of the most powerful tribes of Arabia formed a confederacy
against the Muslims. The force they assembled is said to have
numbered 10,000 warriors during their siege of Madînah. The
Muslims could only raise 600 poorly equipped fighters in opposition
to this force. They resorted to digging trenches for their defense. It is
said that these fortifications were the idea of Salman, a Persian
Muslim and a practice hitherto unknown to the Arabs. As such, these
aggressors had no experience attacking such emplacements.
The different tribes of the Confederate forces kindled a fire to signal
the start of the battle. The night of the attack, a sudden strong wind
started blowing, bringing with it a cold front. The Muslims were dug
into the trenches, but the attacking forces were exposed to cold and
wind, for which they were unprepared. One tribes signal fire was
extinguished by the wind, which was considered a bad omen by the

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Arabs of that time. This tribe left the alliance. Seeing them leave the
battlefield, another tribe decided to follow their example, followed by
a third.
The difficulties of the attacking Confederates did not end here
however. It is said that Naufal bin Abdullah, a leader of one of the
Arab tribes, was killed in the attempt to take the trench. This further
disheartened the Arabs and by sunrise the Confederates had dispersed
and the siege of Madînah was lifted. This ended the major attempts of
the pagans and some Jewish tribes to destroy Islam. “The hosts that
you could not see” were the angelic hosts, whose intervention helped
dishearten the enemy.

ُ‫ﺖ ْﺍﻟﻘُﻠُﻮﺏ‬ ِ ‫ﺇِ ْﺫ َﺟﺎ ُءﻭ ُﻛﻢ ﱢﻣﻦ ﻓَﻮْ ﻗِ ُﻜ ْﻢ َﻭ ِﻣ ْﻦ ﺃَ ْﺳﻔَ َﻞ ِﻣﻨ ُﻜ ْﻢ َﻭﺇِ ْﺫ ﺯَ ﺍ َﻏ‬
َ ‫ﺖ ْﺍﻷَﺑ‬
ِ ‫ْﺼﺎ ُﺭ َﻭﺑَﻠَ َﻐ‬
‫ﺎ¶ِ ﱡ‬
‫ﺍﻟﻈﻨُﻮﻧَﺎ‬ ‫َﺎﺟ َﺮ َﻭﺗَﻈُﻨﱡﻮﻥَ ﺑِ ﱠ‬ ِ ‫ْﺍﻟ َﺤﻨ‬
33:10 Min asfal min-kum – ‫ ِﻣ ْﻦ ﺃَ ْﺳﻔَ َﻞ ِﻣﻨ ُﻜ ْﻢ‬meaning, from below you,
or from within you. It refers to the invading forces from the highlands
of the east and from the valley below on the western side of Madînah.
The Ghaftân group, considered to be the strongest of the Arab tribes,
tried to take the trench by assault from the upper eastern part of
Madînah, while the Quraish from Makkah and their allies launched
and attacked from its lower, western part. “From within you”, is a
reference to the treachery of some Jewish tribes living inside Madînah
(cf. 33:25-26). “Some of you entertained diverse thoughts” refer to the
fears of the hypocrites and weak-hearted persons. In regards to the
thoughts of the faithful, see verse 22.

‫َﻭﺇِ ْﺫ ﻳَﻘُﻮ ُﻝ ْﺍﻟ ُﻤﻨَﺎﻓِﻘُﻮﻥَ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻓِﻲ ﻗُﻠُﻮﺑِ ِﻬﻢ ﱠﻣ َﺮﺽٌ ﱠﻣﺎ َﻭ َﻋ َﺪﻧَﺎ ﱠ‬
‫ﷲُ َﻭ َﺭﺳُﻮﻟُﻪُ ﺇِ ﱠﻻ‬
‫ُﻏﺮُﻭﺭًﺍ‬
33:12 The words “Allâh and His Messenger only made us a false and
‫ ﱠﻣﺎ َﻭ َﻋ َﺪﻧَﺎ ﱠ‬is a reference to the
delusive promise” ‫ﷲُ َﻭ َﺭﺳُﻮﻟُﻪ ُ ﺇِ ﱠﻻ ُﻏﺮُﻭ ًﺭ‬
promises regarding the ultimate victory of Islam in verse 38:11 and

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54:45, both revealed before Hijrah, and to a vision of the Holy

Prophet (pbuh), which he had while digging the trench. It is said that
the Holy Prophet saw a spark of fire coming out of a stone after each
strike. In each of these sparks the Holy Prophet (pbuh) was shown the
kingdoms of Persia and Byzantium submitting themselves into the
hands of Muslim armies. The Holy Prophet (pbuh) narrated his vision
to many of his Companions, who later became witnesses to the
fulfilment of this vision. All authentic books of Traditions testify to
this announcement.

َ ‫َﻭﺇِ ْﺫ ﻗَﺎﻟَﺖ ﻁﱠﺎﺋِﻔَﺔٌ ﱢﻣ ْﻨﻬُ ْﻢ ﻳَﺎ ﺃَ ْﻫ َﻞ ﻳَ ْﺜ ِﺮ‬

ِ ْ‫ﺏ َﻻ ُﻣﻘَﺎ َﻡ ﻟَ ُﻜ ْﻢ ﻓَﺎﺭ‬
◌ۚ ‫ﺟﻌُﻮﺍ‬
33:13 Yathrib ‫ﺏ‬ َ ‫ ﻳَ ْﺜ ِﺮ‬was the name by which Madînah was known
before the Prophets emigration to that city. It was dubbed Madînat al-
Nabî - the city of the Prophet or simply Al-Madînah – the City later
on. At the instigation of hypocrites, some tribes of Yathrib who joined
to defend the city became disheartened and left the Muslim force. This
reduced the count of the Muslim defenders from 600 to about 300 to
face 10,000 of the Confederates.

‫ﷲِ ﺃُﺳ َْﻮﺓٌ َﺣ َﺴﻨَﺔٌ ﻟﱢ َﻤﻦ َﻛﺎﻥَ ﻳَﺮْ ﺟُﻮ ﱠ‬

‫ﷲَ َﻭ ْﺍﻟﻴَﻮْ َﻡ ْﺍﻵ ِﺧ َﺮ‬ ‫ُﻮﻝ ﱠ‬
ِ ‫ﻟﱠﻘَ ْﺪ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ ﻓِﻲ َﺭﺳ‬
‫ﷲَ َﻛﺜِﻴﺮًﺍ‬‫َﻭ َﺫ َﻛ َﺮ ﱠ‬
33:21 “Certainly, you have an excellent model in the Messenger of
Allâh” ٌ ‫ﷲِ ﺃُ ْﺳ َﻮﺓٌ َﺣ َﺴﻨَﺔ‬
‫ ﻟﱠﻘَ ْﺪ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ ﻓِﻲ َﺭﺳُﻮ ِﻝ ﱠ‬points to the most significant and
the distinguishing characteristic of the Holy Prophet (pbuh). Khawaja
Kamaluddin in his book The Ideal Prophet writes: “The greatness of a
man does not lie in the working of miracles and wonders, nor does it
lie in the preaching of sermons or formulating theories. The greatness
of a man lies in the possession of a noble personality. Such a
personality should be of everlasting value for his companions and
others around him as well as for those who come after him. The Holy
Prophet (pbuh) had such a personality. He is a man, a Reformer, a
Prophet, a Messenger from Allâh to serve as a guide and a model. He
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is a Prophet in human colours and consequently a true specimen for

our imitation. An angel, a supposed god or son of god would be
different in nature and could not serve as a practical role model to
follow. He faces difficulties and surmounts them with means within
the reach of a human being. He himself puts into practice all the
principles he taught to others. In fact one who has not experienced
changes in life cannot be, in every respect, a perfect model for others.
From orphan to statesman, the Holy Prophet (pbuh) passed through
many different stages of life. Events of diverse nature arose in the
course of his care, which demanded the manifestation of various
characters. At every stop he was weighed but was never found
wanting. A head of the state, a law giver, a judge, a warrior, general
and conqueror, a tradesman, a persecuted fugitive, a friend, a son, a
father, a husband, a neighbour, and all these characters are mirrored in
the most beautiful colours in his single life ( ٌ‫)ﺃُ ْﺳ َﻮﺓٌ َﺣ َﺴﻨَﺔ‬. In this respect
he is the only and solitary noble example in history. How can any
other personality be taken as an ideal and universal model for the
human race if its own life had not been of a universal character?
History fails to point out any personality other than him where we find
the assemblage of all the virtues that constituted an evolved humanity
in such a high condition. Of all he was the bravest, the gentlest and the
most charitable. He was exemplary in adhering to promises, doing of
justice, fairness in dealing, disregard of distinction, modesty, leniency,
sacrificial spirit, sublimity of manners, religious tolerance, right use of
the sword, respect for learning and reason. All this procured for him
universal respect and admiration. He was the most successful of all
religious figures. He effected such a political, social, mental and
spiritual transformation the like of which has never been effected in
any nation, even by successive generations of Reformers. He aroused
men from their death-like sleep and carried them to the highest
pinnacle of development. The most debased of sinners became
righteous and pious. The most deep-rooted evils were swept away
before his words like straws before a hurricane. In short, he was the

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ideal character; he was the ideal teacher of religion, the ideal

expander, the ideal exemplar, the ideal assemblage of virtues and the
one who achieved the ideal success”

‫ﻕ ﱠ‬
ُ‫ﷲ‬ َ ‫ﷲُ َﻭ َﺭﺳُﻮﻟُﻪُ َﻭ‬
َ ‫ﺻ َﺪ‬ ‫ﺰَﺍﺏ ﻗَﺎﻟُﻮﺍ ﻫَ ٰـ َﺬﺍ َﻣﺎ َﻭ َﻋ َﺪﻧَﺎ ﱠ‬ َ ْ‫َﻭﻟَ ﱠﻤﺎ َﺭﺃَﻯ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥَ ْﺍﻷَﺣ‬
‫َﻭ َﺭﺳُﻮﻟُﻪُ ۚ◌ َﻭ َﻣﺎ ﺯَ ﺍ َﺩﻫُ ْﻢ ﺇِ ﱠﻻ ﺇِﻳ َﻤﺎﻧًﺎ َﻭﺗَ ْﺴﻠِﻴ ًﻤﺎ‬
33:22 “This is what Allâh and His Messenger promised” – ‫ﻫَ ٰـ َﺬﺍ َﻣﺎ َﻭ َﻋ َﺪﻧَﺎ‬
‫ ﱠ‬is a reference to the promise made in the Holy Qur’ân in
ُ ‫ﷲُ َﻭ َﺭﺳُﻮﻟُﻪ‬
verses 38:11; 54:45, both revealed before Hijrah.

َ َ‫ﷲَ َﻋﻠَ ْﻴ ِﻪ ۖ◌ ﻓَ ِﻤ ْﻨﻬُﻢ ﱠﻣﻦ ﻗ‬

ُ‫ﻀ ٰﻰ ﻧَﺤْ ﺒَﻪ‬ ‫ﺻ َﺪﻗُﻮﺍ َﻣﺎ ﻋَﺎﻫَ ُﺪﻭﺍ ﱠ‬ َ ‫ﱢﻣﻦَ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ِﺭ َﺟﺎ ٌﻝ‬
‫ﻳﻼ‬ ً ‫َﻭ ِﻣ ْﻨﻬُﻢ ﱠﻣﻦ ﻳَﻨﺘ َِﻈ ُﺮ ۖ◌ َﻭ َﻣﺎ ﺑَ ﱠﺪﻟُﻮﺍ ﺗَ ْﺒ ِﺪ‬
33:23 This verse constitutes a great memorial to the fidelity, sincerity
and steadfastness in faith of the Companions of the Holy Prophet
(pbuh). Never did the followers of any Prophet receive from God such
a certificate of good conduct; just as the master was ideal and unique,
so were his pupils.

‫ﺻﻴ ِﻬ ْﻢ َﻭﻗَ َﺬﻑَ ﻓِﻲ ﻗُﻠُﻮﺑِ ِﻬ ُﻢ‬

ِ ‫ﺻﻴَﺎ‬
َ ‫ﺏ ِﻣﻦ‬ ِ ‫َﻭﺃَﻧﺰَ َﻝ ﺍﻟﱠ ِﺬﻳﻦَ ﻅَﺎﻫَ ُﺮﻭﻫُﻢ ﱢﻣ ْﻦ ﺃَ ْﻫ ِﻞ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﺐ ﻓَ ِﺮﻳﻘًﺎ ﺗَ ْﻘﺘُﻠُﻮﻥَ َﻭﺗَﺄْ ِﺳﺮُﻭﻥَ ﻓَ ِﺮﻳﻘًﺎ‬ َ ‫ﺍﻟﺮﱡ ْﻋ‬
33:26 The tribe of Quraizah were in alliance with the Muslims and
when the enemy laid siege to Madînah, they were bound by a treaty to
repel the attack. It is said that Huyaiy bin Akhtâb Nadzîrî approached
Ka‘ab bin Asad of the Banû Quraizah and persuaded him to join the
forces of the Confederates. Ka‘ab bin Asad refused initially, but was
under the pressure of Huyaiy bin Akhtâb and agreed when he heard
that a force of 10.000 warriors had already surrounded Madînah. The
Holy Qur’ân refers to this in the following words, “We are the united
force, capable of defending one another” (54:44). With this argument
Ka‘ab bin Asad yielded to Huyaiy bin Akhtâb Nadzîrî, broke the
treaty he signed with the Muslims and joined the alliance with the
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pagan Confederates. The Holy Prophet (pbuh) wanted to have

certainty about this betrayal. He sent Sa‘ad bin Mu‘âdz, Sa‘ad bin
‘Ibâdah and Ibn Rawâha to confirm this report. This created another
danger for the Muslims from inside. If the warriors of Banû Quraizah
decided to leave their defensive position and attack the Muslims from
behind, then the Muslim defeat would have been inevitable. The Holy
Prophet (pbuh), after consulting his Companions, sent some of the
defending forces to siege the quarters of Banû Quraizah in the vicinity
of Madînah. After the siege, which lasted twenty five days, they
surrendered to the Muslims and asked to submit to the judgement of
Sa‘ad bin Ma‘âdz.
At the request of besieged Banû Quraizah, the Holy Prophet (pbuh)
sent Abû Lubâba bin Mandhir to negotiate the terms of surrender.
Unfortunately, Abû Lubâba gave his own mistaken opinion that the
Muslim court might impose the death penalty on account of their
betrayal. On hearing this, the leaders of Banû Quraizah requested that
Sa‘ad bin Mu‘âdz, the chief of the tribe of A’us would determine their
punishment and not the Muslims. Sa‘ad ruled according to their own
Mosaic Law (Deut. 20.10-15) and punishment was implemented with
the result that three hundred men suffered death. Had they trusted
their case to the Holy Prophet (pbuh), he would probably have treated
them leniently, as he treated Banû Qainuqa.

◌ۚ ‫ﺿﻬُ ْﻢ َﻭ ِﺩﻳَﺎ َﺭﻫُ ْﻢ َﻭﺃَ ْﻣ َﻮﺍﻟَﻬُ ْﻢ َﻭﺃَﺭْ ﺿًﺎ ﻟﱠ ْﻢ ﺗَﻄَﺌُﻮﻫَﺎ‬

َ ْ‫َﻭﺃَﻭْ َﺭﺛَ ُﻜ ْﻢ ﺃَﺭ‬
33:27 “And He allowed you to inherit their land, their homes and
their belongings” is the reference to the lands of Khaiber. The words,
“He shall give you yet more lands” found their fulfilment in the
eventual victories over the Persian and Byzantine Empires, and the
countries beyond, upon which the Muslims had so far not been

َ‫ﺍﺟﻚَ ﺇِﻥ ُﻛﻨﺘُ ﱠﻦ ﺗُ ِﺮ ْﺩﻥَ ْﺍﻟ َﺤﻴَﺎﺓَ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭ ِﺯﻳﻨَﺘَﻬَﺎ ﻓَﺘَ َﻌﺎﻟَ ْﻴﻦ‬
ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ ﻗُﻞ ﱢﻷَ ْﺯ َﻭ‬
‫ﻴﻼ‬ ً ‫ﺃُ َﻣﺘﱢ ْﻌ ُﻜ ﱠﻦ َﻭﺃُ َﺳﺮﱢﺣْ ُﻜ ﱠﻦ َﺳ َﺮﺍﺣًﺎ َﺟ ِﻤ‬
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33:28-29 After defeating the Confederates and the tribe of Banû

Quraizah, and later occupying the strongholds of the Banû Nadzîr
from Khaiber, there now came a warning to the wives and daughters
of the Holy Prophet (pbuh) that they should not expect riches and
royal status. The Holy Qur’ân expected the wives of the Holy Prophet
(pbuh) to act as models of social behaviour, just like their husband. It
was befitting that they should have been required to set an example in
self-denial. Like him, they were expected to abide by high standards
of self-abnegation. By the time this verse was revealed, the life of the
Muslims was becoming easier, but this was not reflected in the
conduct of the Holy Prophet (pbuh), who continued to allow his
household only the bare essentials for a very simple lifestyle.. It was
no more than natural that his wives were longing for a standard of
living comparable to that which other Muslim women could now
enjoy. But acquiescence by the Holy Prophet (pbuh) to this would
have conflicted with the principle observed by him throughout his life
that the standard of living of Allâh’s Messenger and his family should
not be higher than that of the poorest of the believers. When the Holy
Prophet (pbuh) recited, “But if you choose [the good will of)] Allâh
and [of] this Messenger and [in this way prefer] the Abode of the
Hereafter, then truly Allâh has prepared a great reward for the doers of
good among you”, they rejected the luxuries and comforts of this life
immediately and declared that they had chosen Allâh and his Prophet
(pbuh) and the good of the Hereafter (Bukhârî).

ِ ُ‫َﻒ ﻟَﻬَﺎ ْﺍﻟ َﻌ َﺬﺍﺏ‬

ِ ‫ﺿ ْﻌﻔَ ْﻴ‬
◌ۚ ‫ﻦ‬ ْ ‫ُﻀﺎﻋ‬
َ ‫ﺎﺣ َﺸ ٍﺔ ﱡﻣﺒَﻴﱢﻨَ ٍﺔ ﻳ‬ ِ ْ‫ﻳَﺎ ﻧِ َﺴﺎ َء ﺍﻟﻨﱠﺒِ ﱢﻲ َﻣﻦ ﻳَﺄ‬
ِ َ‫ﺕ ِﻣﻨ ُﻜ ﱠﻦ ﺑِﻔ‬
33:30 “You (- the women of the House of the Holy Prophet) will
receive double the punishment”, is in reference to the foregoing
sentence, “You are made an excellent model”. Serving as a model for
other Muslim women, they will be imitated, which would be harmful
if there were leading less than exemplary lives. This will result in
double punishment – punishment because of their own bad conduct

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and the punishment due to others who followed them in their bad
conduct (cf 16:25). Fâhishah ‫ ﻓَﺎ ِﺣ َﺸ ٍﺔ‬is a conduct unacceptable to a
society.

◌ۖ ٰ‫ﻫﻠِﻴﱠ ِﺔ ْﺍﻷُﻭﻟَﻰ‬
ِ ‫َﻭﻗَﺮْ ﻥَ ﻓِﻲ ﺑُﻴُﻮﺗِ ُﻜ ﱠﻦ َﻭ َﻻ ﺗَﺒَﺮﱠﺟْ ﻦَ ﺗَﺒَﺮﱡ َﺝ ْﺍﻟ َﺠﺎ‬
33:33 “Remain in your houses with grace and dignity” does not mean
that women remain confined to their houses. It is a historic fact that
‘Âisha and other women of the House of Prophet were even active in
battles the Muslims had to fight in defense against the Makkans. In
one battle known as the battle of “Jamal”, ‘Âisha was leading a troop
of men. This command is in contrast to the way women lived at the
time of ignorance in Arabia. “Allâh desires to rid you of all
uncleanliness and to purify you completely” is also an indirect
reference to those widows such as Maria, who was a Christian, and
Safiyya who was Jewish, when they married the Holy Prophet (pbuh).

ِ ‫ﺕ َﻭ ْﺍﻟﻘَﺎﻧِﺘِﻴﻦَ َﻭ ْﺍﻟﻘَﺎﻧِﺘَﺎ‬
‫ﺕ‬ ِ ‫ﺕ َﻭ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ َﻭ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨَﺎ‬
ِ ‫ﺇِ ﱠﻥ ْﺍﻟ ُﻤ ْﺴﻠِ ِﻤﻴﻦَ َﻭ ْﺍﻟ ُﻤ ْﺴﻠِ َﻤﺎ‬
‫ﺕ‬
ِ ‫ﺎﺷ َﻌﺎ‬ ِ َ‫ﺨَﺎﺷ ِﻌﻴﻦَ َﻭ ْﺍﻟﺨ‬
ِ ‫ﺕ َﻭ ْﺍﻟ‬ ِ ‫ﺕ َﻭﺍﻟﺼﱠﺎﺑِ ِﺮﻳﻦَ َﻭﺍﻟﺼﱠﺎﺑِ َﺮﺍ‬ ِ ‫َﻭﺍﻟﺼﱠﺎ ِﺩﻗِﻴﻦَ َﻭﺍﻟﺼﱠﺎ ِﺩﻗَﺎ‬
َ ‫ﺕ َﻭﺍﻟ َﺤﺎﻓِ ِﻈﻴﻦَ ﻓُﺮ‬
‫ُﻭﺟﻬُ ْﻢ‬ ْ ِ ‫ﺕ َﻭﺍﻟﺼﱠﺎﺋِ ِﻤﻴﻦَ َﻭﺍﻟﺼﱠﺎﺋِ َﻤﺎ‬ َ ‫َﺼ ﱢﺪﻗِﻴﻦَ َﻭ ْﺍﻟ ُﻤﺘ‬
ِ ‫َﺼ ﱢﺪﻗَﺎ‬ َ ‫َﻭ ْﺍﻟ ُﻤﺘ‬
‫ﷲُ ﻟَﻬُﻢ ﱠﻣ ْﻐﻔِ َﺮﺓً َﻭﺃَﺟْ ﺮًﺍ‬ ‫ﺕ ﺃَ َﻋ ﱠﺪ ﱠ‬
ِ ‫ﷲَ َﻛﺜِﻴﺮًﺍ َﻭﺍﻟ ﱠﺬﺍ ِﻛ َﺮﺍ‬ ‫ﺕ َﻭﺍﻟ ﱠﺬﺍ ِﻛ ِﺮﻳﻦَ ﱠ‬ ِ ‫َﻭ ْﺍﻟ َﺤﺎﻓِﻈَﺎ‬
‫َﻈﻴ ًﻤﺎ‬
ِ ‫ﻋ‬
33:35 The verse tells us that women stand on the same level with men
and that they can attain the same spiritual and moral heights men can
attain, although the spheres of activities of men and women, and their
duties are different. This verse repudiates the charge that the Qur’ân
accords a lower status to women. Sâ’im ‫ ﺍﻟﺼﱠﺎﺋِ ِﻢ‬also means someone
who sacrifices his own needs and comforts for the benefit of others
and denies himself.

َ‫ﷲ‬‫ﻖ ﱠ‬ ِ ‫ﷲُ َﻋﻠَ ْﻴ ِﻪ َﻭﺃَ ْﻧ َﻌ ْﻤﺖَ َﻋﻠَ ْﻴ ِﻪ ﺃَ ْﻣ ِﺴ ْﻚ َﻋﻠَ ْﻴﻚَ َﺯﻭْ َﺟﻚَ َﻭﺍﺗ ﱠ‬‫َﻭﺇِ ْﺫ ﺗَﻘُﻮ ُﻝ ﻟِﻠﱠ ِﺬﻱ ﺃَ ْﻧ َﻌ َﻢ ﱠ‬
‫ﻖ ﺃَﻥ ﺗ َْﺨ َﺸﺎﻩُ ۖ◌ ﻓَﻠَ ﱠﻤﺎ‬
‫ﷲُ ﺃَ َﺣ ﱡ‬
‫ﺎﺱ َﻭ ﱠ‬ َ ‫ﷲُ ُﻣ ْﺒ ِﺪﻳ ِﻪ َﻭﺗ َْﺨ َﺸﻰ ﺍﻟﻨﱠ‬ ‫َﻭﺗُ ْﺨﻔِﻲ ﻓِﻲ ﻧَ ْﻔ ِﺴﻚَ َﻣﺎ ﱠ‬
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‫ﻁﺮًﺍ ﺯَ ﱠﻭﺟْ ﻨَﺎ َﻛﻬَﺎ ﻟِ َﻜ ْﻲ َﻻ ﻳَ ُﻜﻮﻥَ َﻋﻠَﻰ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ َﺣ َﺮ ٌﺝ ﻓِﻲ‬ َ ‫ﻀ ٰﻰ ﺯَ ْﻳ ٌﺪ ﱢﻣ ْﻨﻬَﺎ َﻭ‬ َ َ‫ﻗ‬
‫ﻀﻮْ ﺍ ِﻣ ْﻨﻬ ﱠُﻦ َﻭﻁَﺮًﺍ ۚ◌ َﻭ َﻛﺎﻥَ ﺃَ ْﻣ ُﺮ ﱠ‬
ً ‫ﷲِ َﻣ ْﻔﻌ‬
‫ُﻮﻻ‬ َ َ‫ﺍﺝ ﺃَ ْﺩ ِﻋﻴَﺎﺋِ ِﻬ ْﻢ ﺇِ َﺫﺍ ﻗ‬
ِ ‫ﺃَ ْﺯ َﻭ‬
33:37 The Qur’ânic teachings make no distinction of nation, race, or
family. In order to give it a practical shape, the Holy Prophet (pbuh)
decided to give Zainab, his cousin, daughter of his aunt Umaimah and
‘Abdul Muttalib, to Zaid Ibn Harithah. He was a slave who was
bought and then freed by the Holy Prophet (pbuh). After giving Zaid
his freedom, the Holy Prophet (pbuh) adopted him as his son. In spite
of this, Zaid still carried the stigma of slavery in the minds of many
people. It was this stigma, this invidious distinction between free and
slave, which the Holy Prophet (pbuh) sought to remove through this
marriage with Zainab, who was considered by the Arabs to be of very
high status. But unfortunately the marriage did not bring happiness to
either Zainab or Zaid. On several occasions Zaid was about to divorce
his new wife. Each time he was persuaded by the Holy Prophet (pbuh)
to persevere in patience and hold on to her, as divorce, according to
Islam is to be discouraged. He also feared that the breakdown may
result in an ostensible failure of the experiment in Islamic brotherhood
and this would cause some confusion and uneasiness among people
who were weak in faith.
In the end, the marriage proved unstable and Zaid divorced Zainab in
the year 5 A.H. Afterwards the Holy Prophet (pbuh) married the
divorced Zainab possibly in order to redeem what he considered to be
his moral responsibility for her past unhappiness. However, the Holy
Qur’ân does not give this as the reason. The reason is plainly given in
the second part of the verse, “We gave her in marriage to you, so that
the believers might incur no blame in [getting married to] to the wives
of their adoptive sons after they have dissolved the marriage tie with
them.”
The Divine Purpose in causing him to marry the former wife of his so-
called adopted son was to show that an adoptive relationship does not

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 33. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬

involve any of the marriage restrictions, which result from actual,

biological parent and child relations. Thus, this separation also served
a very useful purpose by cutting at the very root of the Arab custom,
which made it a sacrilege to marry the divorced wife of ones adopted
son (cf. 33:4). The next verse shows that this marriage of the Holy
Prophet (pbuh) took place in obedience to Divine command. Takhshi
al-Nâs ‫“ – ﺗ َْﺨﺸَﻰ ﺍﻟﻨﱠﺎﺱ‬You are afraid of the people” – refers in the first
instance to the person who is being addressed in the foregoing
sentence, namely Zaid, the husband of Zainab. “You are afraid of
people, whereas Allâh has a better right that you should stand in awe
of Him” is a basic Divine Command found at many points within the
Holy Qur’ân (cf. 2:150; 5:3; 5:44; 9:13; 33:39). Some opponents of
Islam say that here we read that it was the Holy Prophet (pbuh) who
was afraid of people, however. verse 33:39 challenges all such
allegations. There we read, ‫ﷲِ َﻭﻳَ ْﺨ َﺸﻮْ ﻧَﻪُ َﻭ َﻻ ﻳَ ْﺨ َﺸﻮْ ﻥَ ﺃَ َﺣﺪًﺍ ﺇِ ﱠﻻ‬
‫ﺕ ﱠ‬
ِ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳُﺒَﻠﱢ ُﻐﻮﻥَ ِﺭ َﺳ َﺎﻻ‬
‫“ ﷲَﱠ‬Those who deliver the message of Allâh stand in awe of Him, and
stand in awe of none but Allâh.”

‫ُﻮﻝ ﱠ‬
◌ۗ َ‫ﷲِ َﻭﺧَﺎﺗَ َﻢ ﺍﻟﻨﱠﺒِﻴﱢﻴﻦ‬ َ ‫َﻭﻟَ ٰـ ِﻜﻦ ﱠﺭﺳ‬
33:40 Khâtam ‫ ﺧَﺎﺗَ َﻢ‬means “seal”, the “best and most perfect”,
“embellishment” or “ornament” (Lane; Tâj.). There is a difference in
meaning between Khâtim ‫ ﺧﺎﺗﻢ‬and Khâtam (‫)ﺧَﺎﺗَ َﻢ‬. The former (Khâtim)
stands for the last part or portion of a thing. The latter (Khâtam)
stands for that last part or portion of a thing, which is the best, thus
carrying the sense of finality, combined with perfection. The Holy
Prophet (pbuh) is Khâtam al-Nabiyyîn َ‫ ﺧَﺎﺗَ َﻢ ﺍﻟﻨﱠﺒِﻴﱢﻴﻦ‬- Khâtam, in the sense
of the full meaning of the word. Mohammad (pbuh) is the seal of the
Prophets because with him, the object of prophethood, the
manifestation of Divine Will, was finally accomplished through the
revelation of a perfect law in the form of the Holy Qur’ân (5:3). He is
the Seal of the Prophets because he is the embellishment and
ornament of Prophets and certain favours bestowed on Prophets were

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to continue forever among his followers. The highest of these favours

is Divine Inspiration, as it is recognized by the Holy Qur’ân that Allâh
speaks to His chosen ones now as He spoke in the past, although such
people are not Prophets. According to a saying of the Holy Prophet
(pbuh), There will be in my ummah ‫ ﺃُ ٌﻣﺔ‬people who will be spoken to
by Allâh though they will not be Prophets (Bukhârî 62.6).” They will
be in the shadow of the Prophet (pbuh). For his ummah the door of
conversation with Allâh would never be closed and without the
attestation of the Muhammadan seal no grace can reach anyone. He is
the Seal of the Prophets because no Prophet can be regarded as true
unless his prophethood bears the Muhammadan seal. He is the Seal of
the Prophets because he is the best, noblest and the most perfect, and
last of all Prophets. The words in the verse have saved the entire
Muslim community for all times from indulging in the same grave
mistakes prevailing in other religions, whose adherents raise their
founders to the status of gods, or sons of god, or even mothers of
gods. “They believe in nonsensical things devoid of good” (4:51).
This can be attributed to the love for their founder on one hand and a
deep-rooted habit of idol worship on the other hand. This verse was a
great mercy for the Muslims as it has protected them from repeating
these mistakes made by the followers of other religions.

َ ‫ﺍﻟﻼﺗِﻲ ﺁﺗَﻴْﺖَ ﺃُﺟ‬

ْ ‫ُﻮﺭﻫُ ﱠﻦ َﻭ َﻣﺎ َﻣﻠَ َﻜ‬
َ‫ﺖ ﻳَ ِﻤﻴﻨُﻚ‬ ‫ﺍﺟﻚَ ﱠ‬ َ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ ﺇِﻧﱠﺎ ﺃَﺣْ ﻠَ ْﻠﻨَﺎ ﻟَﻚَ ﺃَ ْﺯ َﻭ‬
‫ِﻣ ﱠﻤﺎ ﺃَﻓَﺎ َء ﱠ‬
َ ‫ﷲُ َﻋﻠَ ْﻴ‬
‫ﻚ‬
33:50 Ahlal-na laka ‫ﻚ‬َ َ‫ﺃَﺣْ ﻠَ ْﻠﻨَﺎ ﻟ‬- “We made lawful for you” is here written
in the past tense. Earlier, verse 4:3 limited the number of wives to
four. When that verse was revealed, the number of wives the Holy
Prophets (pbuh) had was already more than four. The use of the past
tense in “We have made lawful to you, your wives whom you have
paid their dowers”, tells us that he should not divorce the excess
number to comply with the restriction made in 4:3.

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 33. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬

When the wives of the Holy Prophet (pbuh) were offered a choice
between his companionship or worldly gain, and the finer amenities of
life (verses 33:28-29), all of them emphatically rejected all thoughts of
separation and declared that they had chosen Allâh and his Prophet
(pbuh), and the good of the Hereafter. Relations between themselves
and the Holy Prophet (pbuh) remained in a state of suspension until
they had made their choice. The verse under comment is a restriction
in the matters of marriage. Whereas all other Muslims are free to
marry any of their paternal or maternal cousins, the Prophet (pbuh)
was allowed to marry only such from among them as proved their
strong early attachment to Islam by having accompanied him to
Madînah. The clause “And [also has been made lawful to him] any
other believing woman who offers herself to the Prophet,” is by many
commentators interpreted to signify a marriage proposal without
demanding or expecting a dowry, which, as far as ordinary Muslims
are concerned, is an essential condition for marriage (4:4; 24). The
sentence later in this verse ‫ﻗَ ْﺪ َﻋﻠِ ْﻤﻨَﺎ َﻣﺎ ﻓَ َﺮﺿْ ﻨَﺎ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬: “We know what we
have enjoined on them” refers to the previously revealed laws relating
to marriage (2:221; 4:3,19,25) and the laws dealing with the question
of dowries.

َ‫ﺗُﺮْ ِﺟﻲ َﻣﻦ ﺗَ َﺸﺎ ُء ِﻣ ْﻨﻬ ﱠُﻦ َﻭﺗُ ْﺆ ِﻭﻱ ﺇِﻟَ ْﻴﻚَ َﻣﻦ ﺗَ َﺸﺎ ُء ۖ◌ َﻭ َﻣ ِﻦ ﺍ ْﺑﺘَ َﻐﻴْﺖَ ِﻣ ﱠﻤ ْﻦ َﻋﺰَ ْﻟﺖ‬
َ ْ‫َﺎﺡ َﻋﻠَ ْﻴﻚَ ۚ◌ َ ٰﺫﻟِﻚَ ﺃَ ْﺩﻧ َٰﻰ ﺃَﻥ ﺗَﻘَ ﱠﺮ ﺃَ ْﻋﻴُﻨُﻬ ﱠُﻦ َﻭ َﻻ ﻳَﺤْ ﺰَ ﱠﻥ َﻭﻳَﺮ‬
‫ﺿ ْﻴﻦَ ﺑِ َﻤﺎ‬ َ ‫ﻓَ َﻼ ُﺟﻨ‬
‫ﺁﺗَ ْﻴﺘَﻬ ﱠُﻦ ُﻛﻠﱡﻬ ﱠُﻦ‬
33:51 This verse must be read along with verses 28 and 29, wherein a
choice is given to the Holy Prophets wives to remain with him or to
leave him. In this verse, a similar choice was given to the Holy
Prophet (pbuh), but he did not exercise it.

َ‫ﺍﺝ َﻭﻟَﻮْ ﺃَ ْﻋ َﺠﺒَﻚ‬

ٍ ‫ﱠﻻ ﻳَ ِﺤﻞﱡ ﻟَﻚَ ﺍﻟﻨﱢ َﺴﺎ ُء ِﻣﻦ ﺑَ ْﻌ ُﺪ َﻭ َﻻ ﺃَﻥ ﺗَﺒَ ﱠﺪ َﻝ ﺑِ ِﻬ ﱠﻦ ِﻣ ْﻦ ﺃَ ْﺯ َﻭ‬
َ‫ﺖ ﻳَ ِﻤﻴﻨُﻚ‬ ْ ‫ُﺣ ْﺴﻨُﻬ ﱠُﻦ ﺇِ ﱠﻻ َﻣﺎ َﻣﻠَ َﻜ‬

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33:52 Here is a prohibition barring the Holy Prophet (pbuh) from

marrying any woman beyond those to whom he was already married.
This verse was revealed after year 7 A.H.; the year in which the
conquest of Khaiber was completed and the Holy Prophets (pbuh)
marriage to Saffiyya (his last) took place. The Holy Prophet (pbuh)
did not contract any marriage after the seventh year of Hijrah when
this verse was revealed.

‫ﺍﺟﻚَ َﻭﺑَﻨَﺎﺗِﻚَ َﻭﻧِ َﺴﺎ ِء ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﻳُ ْﺪﻧِﻴﻦَ َﻋﻠَ ْﻴ ِﻬ ﱠﻦ ِﻣﻦ‬

ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ ﻗُﻞ ﱢﻷَ ْﺯ َﻭ‬
◌ۚ ‫ﺟ َﻼﺑِﻴﺒِ ِﻬ ﱠﻦ‬
َ
33:59 “They should draw lower upon them their outer coverings
(‫”) َﺟ َﻼﺑِﻴﺒِ ِﻬ ﱠﻦ‬. Women and men of the time of the Holy Prophet used to
wear loose dresses ‫ﺐ‬ ِ ‫ َﺟ َﻼﺑِﻴ‬as a protection from heat. This verse does
not deal with head covering as is often assumed, but is directed at
wearing loose clothing, in contrast to very tight and revealing clothing
that accentuates the shape of the female body, which can attract
unwanted attention. There is no mention of any head covering.

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﺗﱠﻘُﻮﺍ ﱠ‬

‫ﷲَ َﻭﻗُﻮﻟُﻮﺍ ﻗَﻮْ ًﻻ َﺳ ِﺪﻳﺪًﺍ‬
33:70 The expression Qaulan Sadîda ‫“ – ﻗَﻮْ ًﻻ َﺳ ِﺪﻳﺪًﺍ‬straight forward
words” refers to language that is to the point, that hits the mark, is
devoid of any hidden meaning, insinuation and frivolous suspicions. It
is language that aims at straightforward truths. Holy Prophet (pbuh)
used to recite this verse when contracting a marriage - (Nikâh).

‫ﺎﻝ ﻓَﺄَﺑَ ْﻴﻦَ ﺃَﻥ ﻳَﺤْ ِﻤ ْﻠﻨَﻬَﺎ‬

ِ َ‫ﺽ َﻭ ْﺍﻟ ِﺠﺒ‬
ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ِ ‫ﺎﻭﺍ‬َ ‫ﺇِﻧﱠﺎ ﻋ ََﺮﺿْ ﻨَﺎ ْﺍﻷَ َﻣﺎﻧَﺔَ َﻋﻠَﻰ ﺍﻟ ﱠﺴ َﻤ‬
ً ‫ﺎﻥ ۖ◌ ﺇِﻧﱠﻪُ َﻛﺎﻥَ ﻅَﻠُﻮ ًﻣﺎ َﺟﻬ‬
‫ُﻮﻻ‬ ِ ْ ‫َﻭﺃَ ْﺷﻔَ ْﻘﻦَ ِﻣ ْﻨﻬَﺎ َﻭ َﺣ َﻤﻠَﻬَﺎ‬
ُ ‫ﺍﻹﻧ َﺴ‬
33:72 Amânah is the Trust in the sense of Divine Injunctions and
Laws. It also stands for reason or intellect, faculty of volition, or the
ability to choose between good and evil (Lisân, Tâj): “We presented
the Trust to the heavens and the earth and the mountains and they

832
 34. CHAPTER ‫ﺳﻮﺭﺓ ﺳﺒﺄ‬

were struck with awe. It was a human being who bore this Trust.” The
injunctions of Divine Commandments in the form of religious laws,
and the choice of free will were not given to the heavens or the earth.
These things are permanently made to obey the Divine Command.
Freedom of choice was given to human beings, an offer that can help
them attain Divine nearness. Despite of this generous offer, “he (a
human being) is mostly unjust, ignorant and forgetful.”

34. CHAPTER ‫ﺳﻮﺭﺓ ﺳﺒﺄ‬

Sabians
(Revealed before Hijrah)
The name of this chapter is derived from the people of Saba (Sheba),
in Yemen mentioned in 34:15. Just like the Israelites, they defied the
Divine commandments, incurred the displeasure of Allâh and finally
suffered a destructive punishment in the form of a mighty flood. Five
chapters of the Holy Qur’ân – the 1st, 6th, 18th, 35th, and this one all
begin with the words; “All kind of true and perfect praise is due to
Allâh.” As such, these chapters all deal with the subject of the
Lordship, Omnipotence, and Majesty of Allâh.
This chapter is the beginning of a new group of chapters, which is
opened by these words in this chapter and ends with precisely the
same words, closing chapter 39.

ِ ْ‫ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ﻳَﻠِ ُﺞ ﻓِﻲ ْﺍﻷَﺭ‬

ِ َ‫ﺽ َﻭ َﻣﺎ ﻳَ ْﺨ ُﺮ ُﺝ ِﻣ ْﻨﻬَﺎ َﻭ َﻣﺎ ﻳ‬
‫ﻨﺰ ُﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ َﻣﺎ ﻳَ ْﻌ ُﺮ ُﺝ‬
◌ۚ ‫ﻓِﻴﻬَﺎ‬
34:2 “All that goes into the earth and all that come forth from it” is an
allegory for the metamorphosis of life, from birth to death, seed into
plant, and their subsequent decay; it encompasses the birth and rise of
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 34. CHAPTER ‫ﺳﻮﺭﺓ ﺳﺒﺄ‬

new civilizations, their downfall, and their traces buried in the earth.
The raising of the dead to new life, the ascent of peoples prayers,
supplications and good deeds and the descent of Divine Mercy in
return are “all that go into the earth and all that comes forth from it,
and all that comes down from the heaven and all that goes up to it”.
The verse combines a physical with a spiritual phenomenon. The
words, “He knows all that goes into the earth and all that comes forth
from it”, is to say that it is Allâh alone who knows what kind of
teaching is needed in a particular age and situation and what kind of
change it will affect. When He says He knows “all that goes up”, it
means that He knows both when to send and when to take back a
particular teaching that it might suit the requirements of a certain time.
To give an analogy, He takes water back to heaven in the form of
vapours and sends it down again as purified rain. The pure rain water
stands for Divine Revelation.

‫ﺽ َﻭ َﻻ ﺃَﺻْ َﻐ ُﺮ ِﻣﻦ‬
ِ ْ‫ﺕ َﻭ َﻻ ﻓِﻲ ْﺍﻷَﺭ‬ِ ‫ﺎﻭﺍ‬َ ‫َﻻ ﻳَ ْﻌ ُﺰﺏُ َﻋ ْﻨﻪُ ِﻣ ْﺜﻘَﺎ ُﻝ َﺫ ﱠﺭ ٍﺓ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ٍ ‫َ ٰﺫﻟِﻚَ َﻭ َﻻ ﺃَ ْﻛﺒَ ُﺮ ﺇِ ﱠﻻ ﻓِﻲ ِﻛﺘَﺎ‬
‫ﺏ ﱡﻣﺒِﻴ ٍﻦ‬
34:3 The words: “not even so much as an atoms weight in the heavens
or in the earth, nor is there anything smaller” speaks of an atom but
also of something smaller than an atom; the suggestion is that the
atom could be broken into pieces. “…in a Book revealing (the truth)”
ٍ ‫ )ﺇِ ﱠﻻﻓِﻲ ِﻛﺘَﺎ‬is a reference to those laws of physics that can be
(‫ﺏ ﱡﻣﺒِﻴ ٍﻦ‬
discovered or revealed.

ْ‫ﺃَﻓَﻠَ ْﻢ ﻳَ َﺮﻭْ ﺍ ﺇِﻟَ ٰﻰ َﻣﺎ ﺑَ ْﻴﻦَ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭ َﻣﺎ ﺧَ ْﻠﻔَﻬُﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ ْﺍﻷَﺭْ ﺽ ۚ◌ ﺇِﻥ ﻧﱠ َﺸﺄ‬
ِ
ْ ِ‫ﺽ ﺃَﻭْ ﻧُ ْﺴﻘ‬
‫ﻂ َﻋﻠَ ْﻴ ِﻬ ْﻢ ِﻛ َﺴﻔًﺎ ﱢﻣﻦَ ﺍﻟ ﱠ‬
◌ۚ ‫ﺴ َﻤﺎ ِء‬ َ ْ‫ﻒ ﺑِ ِﻬ ُﻢ ْﺍﻷَﺭ‬ ْ ‫ﻧ َْﺨ ِﺴ‬
34:9 Samâ’ ‫ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬is something above, whether it be a cloud, a
downpour of heavy rain, a bursting of clouds, or the fall of meteorites
and cosmic rays. The singular form is a reference to our heaven; the
sky above us, and not to “heavens” (- samâwât) in plural, which

834
 34. CHAPTER ‫ﺳﻮﺭﺓ ﺳﺒﺄ‬

َ ْ‫ﺍﻷَﺭ‬,)
together with the word the earth (‫ﺽ‬ ْ commonly translated as “the
heavens and the earth”. Together the expression refers to the entire
cosmos.

‫َﻭﻟَﻘَ ْﺪ ﺁﺗَ ْﻴﻨَﺎ ﺩَﺍ ُﻭﻭ َﺩ ِﻣﻨﱠﺎ ﻓَﻀْ ًﻼ ۖ◌ ﻳَﺎ ِﺟﺒَﺎ ُﻝ ﺃَ ﱢﻭﺑِﻲ َﻣ َﻌﻪُ َﻭﺍﻟﻄﱠ ْﻴ َﺮ ۖ◌ َﻭﺃَﻟَﻨﱠﺎ ﻟَﻪُ ْﺍﻟ َﺤ ِﺪﻳ َﺪ‬
34:10 Hadîd ‫ ْﺍﻟ َﺤ ِﺪﻳﺪ‬means something that is sharp in both literal and
abstract sense of the word (Lisân), as the Qur’ân says, ‫ﻙ ْﺍﻟﻴَﻮْ َﻡ َﺣ ِﺪﻳ ٌﺪ‬ َ َ‫ﻓَﺒ‬
َ ‫ﺼ ُﺮ‬
Sharp is your sight today (50:22). Thus, it means that Allâh has
softened all sharpness in David. It also means that iron and the making
of iron was made soft to him. This signifies the extensive use of iron
by him.

‫ﻳﺢ ُﻏ ُﺪ ﱡﻭﻫَﺎ َﺷ ْﻬ ٌﺮ َﻭ َﺭ َﻭﺍ ُﺣﻬَﺎ َﺷ ْﻬ ٌﺮ‬

َ ‫َﻭﻟِ ُﺴﻠَ ْﻴ َﻤﺎﻥَ ﺍﻟﺮﱢ‬
34:12 al-Rîh ‫ ﺍﻟﺮﱢﻳ َﺢ‬- the wind, it also means power, dominance, or
conquest (Lisân). Therefore the meaning may be that Solomon’s
kingdom was so extensive that it took a months journey to the east and
a months journey to the west. His dominion would have extended
from northern Syria along the coast of the eastern Mediterranean
down to the Red Sea along the Arabian Sea, up to the Persian Gulf.
The al-Jinn (with the suffix “al” referred to in this verse were none
other than the members of outside tribes whom Solomon subjected
under his rule.

ِ ‫ﻴﻦ َﻭ ِﺷ َﻤﺎ ٍﻝ ۖ◌ ُﻛﻠُﻮﺍ ِﻣﻦ ﺭﱢ ْﺯ‬

‫ﻕ‬ ٍ ‫َﺎﻥ ﻋَﻦ ﻳَ ِﻤ‬ ِ ‫ﻟَﻘَ ْﺪ َﻛﺎﻥَ ﻟِ َﺴﺒَﺈ ٍ ﻓِﻲ َﻣ ْﺴ َﻜﻨِ ِﻬ ْﻢ ﺁﻳَﺔٌ ۖ◌ َﺟﻨﱠﺘ‬
‫َﺭﺑﱢ ُﻜ ْﻢ َﻭﺍ ْﺷ ُﻜﺮُﻭﺍ ﻟَﻪُ ۚ◌ ﺑَ ْﻠ َﺪﺓٌ ﻁَﻴﱢﺒَﺔٌ َﻭ َﺭﺏﱞ َﻏﻔُﻮ ٌﺭ‬
34:15 Sabâ BJm was a city of Yemen, situated about three days
Journey from San‘â, in southwestern Arabia. The Sabeans were at that
time very prosperous people and enjoyed many amenities of life.
During the course of centuries, they constructed a large system of
dams, dikes and sluices, with astonishing remnants existing to this
day. They were destroyed by the bursting of the dam of Ma’ârib

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 34. CHAPTER ‫ﺳﻮﺭﺓ ﺳﺒﺄ‬

around the second century A.D.; this event is referred to in the next
verse.

‫ﺎﺯﻱ ﺇِ ﱠﻻ ْﺍﻟ َﻜﻔُﻮ َﺭ‬

ِ ‫َ ٰﺫﻟِﻚَ َﺟﺰَ ْﻳﻨَﺎﻫُﻢ ﺑِ َﻤﺎ َﻛﻔَﺮُﻭﺍ ۖ◌ َﻭﻫَﻞْ ﻧُ َﺠ‬
33:17 Kafara ‫ َﻛﻔَ َﺮ‬is here used in the literal sense of ingratitude
towards favours and not in the sense of disbelief.

‫ﺎﺭ ْﻛﻨَﺎ ﻓِﻴﻬَﺎ ﻗُﺮًﻯ ﻅَﺎ ِﻫ َﺮﺓً َﻭﻗَﺪﱠﺭْ ﻧَﺎ ﻓِﻴﻬَﺎ‬ َ َ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﺑَ ْﻴﻨَﻬُ ْﻢ َﻭﺑَ ْﻴﻦَ ْﺍﻟﻘُ َﺮﻯ ﺍﻟﱠﺘِﻲ ﺑ‬
َ‫ﺍﻟ ﱠﺴﻴ َْﺮ ۖ◌ ِﺳﻴﺮُﻭﺍ ﻓِﻴﻬَﺎ ﻟَﻴَﺎﻟِ َﻲ َﻭﺃَﻳﱠﺎ ًﻣﺎ ﺁ ِﻣﻨِﻴﻦ‬
34:18 “the towns which We had blessed” refer to the towns of
Palestine, the seat of Solomon’s government with which the Sabeans
conducted flourishing trade.

َ ‫ﺎﺭﻧَﺎ َﻭﻅَﻠَ ُﻤﻮﺍ ﺃَﻧﻔُ َﺴﻬُ ْﻢ ﻓَ َﺠ َﻌ ْﻠﻨَﺎﻫُ ْﻢ ﺃَ َﺣﺎ ِﺩ‬

‫ﻳﺚ َﻭ َﻣ ﱠﺰ ْﻗﻨَﺎﻫُ ْﻢ‬ ِ َ‫ﻓَﻘَﺎﻟُﻮﺍ َﺭﺑﱠﻨَﺎ ﺑَﺎ ِﻋ ْﺪ ﺑَ ْﻴﻦَ ﺃَ ْﺳﻔ‬
◌ۚ ‫ﻕ‬ٍ ‫ُﻛ ﱠﻞ ُﻣ َﻤ ﱠﺰ‬
34:19 They did not necessarily pray with the actual words,”Our Lord!
Make longer the distance between our journeys”. The supplication put
in their mouths is descriptive of their actual condition when they
disobeyed the commandments of their Lord. The prosperous and
frequented routes became deserted, desolate and increasingly
dangerous and as a result the time to travel the distance between one
stage to another increased. There was a mass exodus of their tribes in
all directions and thus they were eventually reduced to mere fables.

‫ﻖ َﻭﻫُ َﻮ ْﺍﻟﻔَﺘﱠﺎ ُﺡ ْﺍﻟ َﻌﻠِﻴ ُﻢ‬

‫ﻗُﻞْ ﻳَﺠْ َﻤ ُﻊ ﺑَ ْﻴﻨَﻨَﺎ َﺭﺑﱡﻨَﺎ ﺛُ ﱠﻢ ﻳَ ْﻔﺘَ ُﺢ ﺑَ ْﻴﻨَﻨَﺎ ﺑِ ْﺎﻟ َﺤ ﱢ‬
34:26 The verse is an allusion to the Battle of Badr, the first military
encounter between the Muslims and the disbelievers. (cf.: 27:72).

َ ‫َﻭﻳَﻘُﻮﻟُﻮﻥَ َﻣﺘ َٰﻰ ﻫَ ٰـ َﺬﺍ ْﺍﻟ َﻮ ْﻋ ُﺪ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬

َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬

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 34. CHAPTER ‫ﺳﻮﺭﺓ ﺳﺒﺄ‬

34:29 “When will this promise come?” refers to the encounter

mentioned in 34:26. This question by the opponents of the Holy
Prophet (pbuh) indicates that they understood the prophecy in 34:26.

َ‫ﻗُﻞ ﻟﱠ ُﻜﻢ ﱢﻣﻴ َﻌﺎ ُﺩ ﻳَﻮْ ٍﻡ ﱠﻻ ﺗَ ْﺴﺘَﺄْ ِﺧﺮُﻭﻥَ َﻋ ْﻨﻪُ َﺳﺎ َﻋﺔً َﻭ َﻻ ﺗَ ْﺴﺘَ ْﻘ ِﺪ ُﻣﻮﻥ‬
34:30 “Appointment of a day” is a period of one year in the measure
of Prophets, and one thousand years or more in the measure of Allâh
(cf. 22:47; see also 6:57; 8:32; 13:6 ; 20:102; 32:5). The same
question is repeated in verse 36:49. The battle of Badr took place
exactly one year after the Holy Prophet (pbuh) left Makkah. (See also
here the prophecy in Isaiah 21.11-17; Kaidâr was the son of Ismâ‘îl
who was the son of Abraham).

ِ ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ْﺍﻷَ ْﻏ َﻼ َﻝ ﻓِﻲ ﺃَ ْﻋﻨ‬

◌ۚ ‫َﺎﻕ ﺍﻟ ﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ‬
34:33 Shackles are a metaphor for the enslavement of their souls to
the false values to which they surrendered and for the sufferings.
Shackles are also the rites and the customs of people.

َ‫ﺎﻝ ُﻣ ْﺘ َﺮﻓُﻮﻫَﺎ ﺇِﻧﱠﺎ ﺑِ َﻤﺎ ﺃُﺭْ ِﺳ ْﻠﺘُﻢ ﺑِ ِﻪ َﻛﺎﻓِﺮُﻭﻥ‬ ٍ ‫َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ﻓِﻲ ﻗَﺮْ ﻳَ ٍﺔ ﱢﻣﻦ ﻧﱠ ِﺬ‬
َ َ‫ﻳﺮ ﺇِ ﱠﻻ ﻗ‬
34:34 Mutraf ‫ ُﻣ ْﺘ َﺮﻑ‬is a term for well-off people who indulge in the
exclusive pursuit of pleasures and enjoyment with no regard for moral
considerations. Their hedonistic pursuits corrupt them, and their life of
luxury and ease causes them to behave insolently (Mughnî). Because
the Prophets come to raise the oppressed among humanity to their
rightful place in society and remove inequality, people in positions of
power and privilege usually range themselves against the Prophets.

َ‫َﻭﻳَﻮْ َﻡ ﻳَﺤْ ُﺸ ُﺮﻫُ ْﻢ َﺟ ِﻤﻴﻌًﺎ ﺛُ ﱠﻢ ﻳَﻘُﻮ ُﻝ ﻟِ ْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺃَﻫَ ٰـ ُﺆ َﻻ ِء ﺇِﻳ ﱠﺎ ُﻛ ْﻢ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌﺒُ ُﺪﻭﻥ‬
34:40 Here, the word “angels” refers to the righteous and holy people
who are taken as gods by the ignorant. This meaning is clarified in the

837
reply of the righteous given in the next verse (‫ﻚ ﺃَﻧﺖَ َﻭﻟِﻴﱡﻨَﺎ ِﻣﻦ‬
َ َ‫ﻗَﺎﻟُﻮﺍ ُﺳ ْﺒ َﺤﺎﻧ‬
‫ ﺩُﻭﻧِ ِﻬﻢ‬cf. 34:41).

ِ ‫ﺑَﻞْ َﻛﺎﻧُﻮﺍ ﻳَ ْﻌﺒُ ُﺪﻭﻥَ ْﺍﻟ‬

◌ۖ ‫ﺠ ﱠﻦ‬
34:41 The Jinns in this context are the powerful and influential
members of society who are taken as protectors by the weak. For the
discussion on Jinn see verses 6:128; 15:27 and 7:38; refer to 18:50;
27:17; 41:25; 46:18; 46:29; 51:56; 55:33; 72:5; 114:6.

‫ﺍﺣ َﺪ ٍﺓ ۖ◌ ﺃَﻥ ﺗَﻘُﻮ ُﻣﻮﺍ ِ ﱠ¶ِ َﻣ ْﺜﻨ َٰﻰ َﻭﻓُ َﺮﺍﺩ َٰﻯ ﺛُ ﱠﻢ ﺗَﺘَﻔَ ﱠﻜﺮُﻭﺍ ۚ◌ َﻣﺎ‬
ِ ‫ﻗُﻞْ ﺇِﻧﱠ َﻤﺎ ﺃَ ِﻋﻈُ ُﻜﻢ ﺑِ َﻮ‬
◌ۚ ‫ﺟﻨ ﱠ ٍﺔ‬ِ ‫ﺼﺎ ِﺣﺒِ ُﻜﻢ ﱢﻣﻦ‬ َ ِ‫ﺑ‬
34:46. Mathnâ wa furâda. ‫“ َﻣ ْﺜﻨ َٰﻰ َﻭﻓُ َﺮﺍﺩ َٰﻯ‬in twos and ones”, refer to
human social behaviour and their actions concerning others, as well as
to their inner, personal attitude in all situations requiring a moral
choice.

ِ ‫ﻖ ﻋ ﱠَﻼ ُﻡ ْﺍﻟ ُﻐﻴُﻮ‬

‫ﺏ‬ ‫ﻑ ﺑِ ْﺎﻟ َﺤ ﱢ‬
ُ ‫ﻗُﻞْ ﺇِ ﱠﻥ َﺭﺑﱢﻲ ﻳَ ْﻘ ِﺬ‬
34:48 “He is thoroughly aware of hidden realities” (‫ﺏ‬ ِ ‫)ﻋ ﱠَﻼ ُﻡ ْﺍﻟ ُﻐﻴُﻮ‬
suggests that the words said immediately before and after these words
contain a great Divine prophecy.

‫ﺉ ْﺍﻟﺒَﺎ ِﻁ ُﻞ َﻭ َﻣﺎ ﻳُ ِﻌﻴ ُﺪ‬ ‫ﻗُﻞْ َﺟﺎ َء ْﺍﻟ َﺤ ﱡ‬

ُ ‫ﻖ َﻭ َﻣﺎ ﻳُ ْﺒ ِﺪ‬
34:49 “The perfect truth has come and [as a prophecy keep it in mind
that] falsehood [and idol-worship has gone] never to sprout [again
from this soil] and never to return” was the great promise announced
in 34:48 (cf. 17:81). We can still witness this today, even after 1400
years.

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 35. CHAPTER ‫ﺳﻮﺭﺓ ﻓﺎﻁﺮ‬
The Originator
(Revealed before Hijrah)
The chapter derives its title from Allâh’s attribute the Originator ‫ﻓَﺎ ِﻁﺮ‬
‫ﺕ َﻭ ْﺍﻷَﺭْﺽ‬
ِ ‫ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍ‬mentioned in the chapters first verse. Virtually the
entire chapter deals with Allâh’s unique power to create, both in this
world as well as through later resurrection. The Originator of the
heavens and the earth sweeps away the old order and generates a new
ْ the Angels),
one. Another title of the chapter is Al-Malaikah (‫;ﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ‬
also based on the opening verse, and because it is through the agency
of angels that Allâh originates a new creation. Moreover, the angel
Rûh al-Quds enables people to attain nearness to their Originator. The
chapter deals with the mystery of creation and its maintenance with
various forces typified by the “wings” (a symbol of power) of the
ْ and how they themselves were also created by the All-
angels (‫)ﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ‬,
Mighty. He alone is the Source of all existing objects, all forces of
power, and the Truth flows from Him alone.
Allâh’s attribute Fâtir‫ ﻓﺎﻁﺮ‬is derived from fatara ‫ ﻓﻄَ َﺮ‬that means to
cleave or split, to originate or bring a thing into existence newly or for
the first time, it not having existed before (Tâj). Thus, there may be a
reference to the creation of primeval matter in the original significance
of cleaving or splitting. Derived from the same root is fitrah ‫ ﻓِﻄﺮﺓ‬that
means the nature, constitution, natural quality, or original quality
according to which all human beings are said to have been made
(30:30). Therefore, fitrah has been translated as the faculty of
knowing Allâh, with which He has endowed humankind (Tâj).

ِ ‫ﻉ ۚ◌ ﻳَ ِﺰﻳ ُﺪ ﻓِﻲ ْﺍﻟﺨَ ْﻠ‬

‫ﻖ‬ َ ‫َﺟﺎ ِﻋ ِﻞ ْﺍﻟ َﻤ َﻼﺋِ َﻜ ِﺔ ُﺭﺳ ًُﻼ ﺃُﻭﻟِﻲ ﺃَﺟْ ﻨِ َﺤ ٍﺔ ﱠﻣ ْﺜﻨ َٰﻰ َﻭﺛُ َﻼ‬
َ ‫ﺙ َﻭ ُﺭﺑَﺎ‬
‫َﻣﺎ ﻳَ َﺸﺎ ُء‬
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 35. CHAPTER ‫ﺳﻮﺭﺓ ﻓﺎﻁﺮ‬

35:1 Malâ’ikah ‫ َﻣ َﻼﺋِ َﻜ ِﺔ‬refers to the angels or the powers that are
entrusted with the control, management, and supervision of the affairs
of the physical and spiritual worlds (cf. 2:30). The “wings of the
angels” are a metaphor for their different powers and types (Tâj).
Their multiplicity - two or three, or four and beyond, is intended to
stress the countless ways in which He causes His commandments to
materialize within the cosmos and the mediums through which He
manifests His Attributes. Thus, the verse indicates that the angels
possess powers and qualities in varying degrees and in accordance
with the importance, quantity and quality of the work entrusted to
each one of them. Ibn Mas‘ûd reports, the Holy Prophet (pbuh) saw
Gabriel endowed with six hundred wings (Bukhârî). Therefore, the
ِ ‫ﻳَ ِﺰﻳ ُﺪ ﻓِﻲ ﺍﻟْﺨ َْﻠ‬
power of the angels is not limited to four “wings” ‫ﻖ َﻣﺎ ﻳَﺸَﺎ ُء‬
as he says in the above verse.

َ ‫َﻭﺇِﻥ ﱢﻣ ْﻦ ﺃُ ﱠﻣ ٍﺔ ﺇِ ﱠﻻ‬
‫ﺧَﻼ ﻓِﻴﻬَﺎ ﻧَ ِﺬﻳ ٌﺮ‬
35:24 Prophets were raised in every nation, following a particular way
of life and a particular behaviour and civilization (Jauharî). The Holy
Qur’ân mentions mostly the Arab and Israeli Prophets known to the
Arabs, Christians and Jews living in the surrounding lands. Had He
mentioned Prophets unknown to the contemporaries, it would only
have caused confusion among the locals. The aim was to make the
teachings understandable to them with references to their own
Prophets and to correct misconceptions about them. People living in
places like India, China, Africa, the two Americas, Australia and any
remote parts of the world had their own guides (cf. 40:78; 2:285).

◌ۚ ‫ﺕ ﱡﻣ ْﺨﺘَﻠِﻔًﺎ ﺃَ ْﻟ َﻮﺍﻧُﻬَﺎ‬
ٍ ‫ﷲَ ﺃَﻧﺰَ َﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَﺄ َ ْﺧ َﺮﺟْ ﻨَﺎ ﺑِ ِﻪ ﺛَ َﻤ َﺮﺍ‬
‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺃَ ﱠﻥ ﱠ‬
‫ﻒ ﺃَ ْﻟ َﻮﺍﻧُﻬَﺎ َﻭﻏ ََﺮﺍﺑِﻴﺐُ ﺳُﻮ ٌﺩ‬ ِ َ‫َﻭ ِﻣﻦَ ْﺍﻟ ِﺠﺒ‬
ٌ ِ‫ﺎﻝ ُﺟ َﺪ ٌﺩ ﺑِﻴﺾٌ َﻭ ُﺣ ْﻤ ٌﺮ ﱡﻣ ْﺨﺘَﻠ‬
35:27 The Divine Revelation is likened to water, which produces
different effects on different people according to the condition of the
soil—that is “of their hearts” referring to their receptivity to the
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Divine message. Note the different effects of the Qur’ânic Revelation

on Abû Bakr(rz), the friend of the Holy Prophet (pbuh) and on Abû
Jahl, his most bitter enemy. Both received the same “water”, but the
fruit produced was different in each of them. As the strata of the
mountains are different, so the receivers and hearers of the Divine
Message are of different colours and races.

‫ﻒ ﺃَ ْﻟ َﻮﺍﻧُﻪُ َﻛ َ ٰﺬﻟِﻚَ ۗ◌ ﺇِﻧﱠ َﻤﺎ ﻳَ ْﺨ َﺸﻰ ﱠ‬

‫ﷲَ ِﻣ ْﻦ‬ ٌ ِ‫ﺎﺱ َﻭﺍﻟ ﱠﺪ َﻭﺍﺏﱢ َﻭ ْﺍﻷَ ْﻧ َﻌ ِﺎﻡ ُﻣ ْﺨﺘَﻠ‬
ِ ‫َﻭ ِﻣﻦَ ﺍﻟﻨ ﱠ‬
◌ۗ ‫ﻋﺒَﺎ ِﺩ ِﻩ ْﺍﻟ ُﻌﻠَ َﻤﺎ ُء‬
ِ
35: 28 “Those of His servants who are endowed with right knowledge
hold Allâh in reverential awe” points to the fact that among the
followers of the Holy Prophet (pbuh) were the Auliyâ (the friends of
Allâh), the Mujaddadîn (the renewers of religion who appear every
hundred years), the Muhaddathîn (people with whom Allâh speaks),
the Mulhims (the receivers of Divine Revelation), the Ahl-Kashaf
(people who receive Divine Visions). There are also Iblîs-natured
people (30:34), who are like beasts or cattle, blindly following
falsehood, and those who have fallen to the lowest of the low (95:5).
The verse defines also “the person of knowledge” ( ‫ – ) ِﻋﺒَﺎ ِﺩ ِﻩ ْﺍﻟ ُﻌﻠَ َﻤﺎ ُء‬he
who stands in awe before his Lord, being fully conscious of His
Glory, His Majesty, and His Power. This definition of the “person of
knowledge” ( ‫ ) ِﻋﺒَﺎ ِﺩ ِﻩ ْﺍﻟ ُﻌﻠَ َﻤﺎ ُء‬is further clarified in the next verse

‫َﺎﺏ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺻْ ﻄَﻔَ ْﻴﻨَﺎ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ ۖ◌ ﻓَ ِﻤ ْﻨﻬُ ْﻢ ﻅَﺎﻟِ ٌﻢ ﻟﱢﻨَ ْﻔ ِﺴ ِﻪ َﻭ ِﻣ ْﻨﻬُﻢ‬َ ‫ﺛُ ﱠﻢ ﺃَﻭْ َﺭ ْﺛﻨَﺎ ْﺍﻟ ِﻜﺘ‬
‫ﺕ ﺑِﺈ ِ ْﺫ ِﻥ‬
ِ ‫ﻖ ﺑِ ْﺎﻟﺨَ ﻴ َْﺮﺍ‬ ِ ‫ﱡﻣ ْﻘﺘ‬
ٌ ِ‫َﺼ ٌﺪ َﻭ ِﻣ ْﻨﻬُ ْﻢ َﺳﺎﺑ‬
35:32 In order to qualify for Divine “bracelets of gold and pearls” a
human being has to undergo three stages of moral development: The
first stage is the stage of suppression of the animal instincts in order to
gain full control over his nafs al-Ammârah - the self which incites him
towards evil (12:53). In the Qur’ânic words, one has to be “unjust
towards their own self” (‫ )ﻓَ ِﻤ ْﻨﻬُ ْﻢ ﻅَﺎﻟِ ٌﻢ ﻟﱢﻨَ ْﻔ ِﺴ ِﻪ‬in order to control those animal

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instincts which incite him to act selfishly and evil. Persons who are
“unjust towards their own self” are the ones who sometimes succeed
in getting control over their ego, but sometimes their ego (Nafs al-
Ammârah) gains control over them. They get the control with the help
of their reasoning and upbringing.
The second stage is the stage of those “who follow the middle course”
ِ َ‫ َﻭ ِﻣ ْﻨﻬُﻢ ﱡﻣ ْﻘﺘ‬.) Their self-accusing conscience (nafs al-Lawwâmah) at
(‫ﺼ ٌﺪ‬
the commission of an evil deed, comes to their assistance (75:2) and
helps them to refrain from evil.
The third stage is the stage of those “who are foremost in actions and
good deeds” (‫ﺕ‬ِ ‫ﻖ ﺑِ ْﺎﻟ َﺨ ْﻴ َﺮﺍ‬
ٌ ِ‫ َﻭ ِﻣ ْﻨﻬُ ْﻢ َﺳﺎﺑ‬.). This is the stage when one is freed
from all weaknesses and calamities. Such a person starts to live a life
of peace and security, freeing himself from the filth of vice and sin.
This ultimate peace and tranquillity is called in the Holy Qur’ân nafs
al-Mutma’innah - the Soul at Peace (89:27-30). The words “By the
leave of Allâh” (‫ )ﺑِﺈ ِ ْﺫ ِﻥ‬in this verse, remind us that it is Allâh Who
strengthens our hearts to achieve the good and shun evil, and it is He
Who helps us attain this stage, which is the stage of “great
distinction”.

◌ۖ ُ‫ﻓَ َﻤﻦ َﻛﻔَ َﺮ ﻓَ َﻌﻠَ ْﻴ ِﻪ ُﻛ ْﻔ ُﺮﻩ‬

35:39 These words refute the false Christian dogma of atonement that
Jesus Christ will rescue his followers (25:2). No Christ will come to
deliver them and only the Lords Justice and Mercy shall prevail.

َ‫ﷲِ ﺃَﺭُﻭﻧِﻲ َﻣﺎ َﺫﺍ ﺧَ ﻠَﻘُﻮﺍ ِﻣﻦ‬ ‫ﻭﻥ ﱠ‬ ِ ‫ﻗُﻞْ ﺃَ َﺭﺃَ ْﻳﺘُ ْﻢ ُﺷ َﺮ َﻛﺎ َء ُﻛ ُﻢ ﺍﻟﱠ ِﺬﻳﻦَ ﺗَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩ‬
ٍ َ‫ﺕ ﺃَ ْﻡ ﺁﺗَ ْﻴﻨَﺎﻫُ ْﻢ ِﻛﺘَﺎﺑًﺎ ﻓَﻬُ ْﻢ َﻋﻠَ ٰﻰ ﺑَﻴﱢﻨ‬
◌ۚ ُ‫ﺖ ﱢﻣ ْﻨﻪ‬ ِ ‫ﺎﻭﺍ‬ ٌ ْ‫ﺽ ﺃَ ْﻡ ﻟَﻬُ ْﻢ ِﺷﺮ‬
َ ‫ﻙ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ ِ ْ‫ْﺍﻷَﺭ‬
35:40 These words beautifully refute the divinity of any created thing
(25:3). This verse also refutes all those notions and doctrines in which
a human being is raised to the status of god or is made an object of

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 36. CHAPTER ‫ﺳﻮﺭﺓ ﻳﺲ‬

adoration and worship. A created thing can never have the status of a
creator as it does not even have power over his own creation.

36. CHAPTER ‫ﺳﻮﺭﺓ ﻳﺲ‬

O Perfect Man! (Yâ Sîn)
(Revealed before Hijrah)
The chapter is devoted to the Holy Prophet (pbuh), the revelation he
brought, and humanity’s moral and spiritual responsibilities. We are
also reminded about the certainty of the Hereafter and the final
Judgment. For this reason, the Holy Prophet (pbuh) advised the
Muslims to recite it before the dying and in prayers for the dead. Ibn
‘Abbâs states that the letters Yâ Sîn represent two distinct words,
namely the exclamatory particle Yâ and Sîn, which is an abbreviation
of al-Insân – the perfect human being or man par excellence. This
interpretation has been accepted by Akramah, Dhahhak, Hasan of
Basra, Ibn Jubair, Ibn Jarîr, Zamakhsharî and Baghawî. According to
Ibn Jarîr, ‘Abdullâh ibn ‘Abbâs and Akramah believed that this YâSîn
‫ﻳﺲ‬
ٓ is in its origin an Abyssinian word meaning, “O man.” If we admit
that Yâ ‫ ی‬is the evocative particle, and that Sin ‫ ﺱ‬is for insân ‫ﺍﻧﺴﺎﻥ‬
(“man”) then, the allusion by “man” could be to the noblest of men,
Muhammad. Ibn Mas‘ûd too is of the same opinion
The title of the chapter is taken from the initial letters in which “the
perfect human being is addressed”. This is how the Almighty
addresses the Holy Prophet. The statement “The Holy Qur’ân
witnesses that you are, indeed, one of the Messengers” that follows
shows that the series of Divine Prophets, which began with the first
bloom of humankind, found its most perfect manifestation in the

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person of the Holy Prophet (pbuh). The path shown by the Holy
Prophet is now the only right and straight path that leads to that
Exalted Being who is the Creator. A human being can achieve His
closeness by following the path shown by “the perfect man”. This
chapter is also called the heart of the Holy Qur’ân, as it concerns the
central figure in the teaching of the Qur’ân. The chapter deals further
with human beings moral and spiritual responsibilities. We are also
reminded about the certainty of the final Judgment and the life in the
Hereafter.

َ‫ﺁﻥ ْﺍﻟ َﺤ ِﻜﻴﻢ ِ ﺇِﻧﱠﻚَ ﻟَ ِﻤﻦَ ْﺍﻟ ُﻤﺮْ َﺳﻠِﻴﻦ‬

ِ ْ‫َﻭ ْﺍﻟﻘُﺮ‬
36:3 In the words َ‫ﻚ ﻟَ ِﻤﻦَ ْﺍﻟ ُﻤﺮْ َﺳﻠِﻴﻦ‬
َ ‫ ﺇِﻧﱠ‬You are, indeed, one of the
Messengers, points out that the Holy Prophet (pbuh) was raised on the
path of prophet hood in a style similar to the previous Prophets and
that he missed nothing of the truth and wisdom his predecessors
brought. The words Yâ Sîn ‫( ( ﻳﺲ‬O you Perfect man bears testimony
that this is a perfect human being who was vouchsafed with a Book of
great knowledge and wisdom, and that the Truth he brought to the
world in the form of the Qur’ân excels all other revealed Scriptures in
wisdom, beauty and excellence and that is a complete code of laws for
all times.

‫ﺍﻁ ﱡﻣ ْﺴﺘَﻘِ ٍﻴﻢ‬ ِ ‫َﻋﻠَ ٰﻰ‬

ٍ ‫ﺻ َﺮ‬
36:4 The path shown by the Holy Prophet (pbuh) is the straightest
(cf.1:6), and therefore shortest straight path (‫ﺻ َﺮﺍ ٍﻁ ﱡﻤ ْﺴﺘَﻘِ ٍﻴﻢ‬
ِ ) leading to the
Exalted Almighty Being. This illuminated path, free from
crookedness, extremes and flaws, is the path that protects us from
falling into pits of difficulties and darkness. It enables us to attain
spiritual heights in the shortest possible time, as we are guided
ْ This verse marks the
directly through this Divine Revelation (‫)ﺍﻟﻘُﺮْ ﺁ ِﻥ‬.
distinction between a Prophet and a philosopher. The philosopher’s
quest for the truth is time-consuming, and he wanders through a

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labyrinth of abstract ideas and logic, and often gets lost in the quest, as
his conclusions are faulty when his assumptions are erroneous. A
Prophet of Allâh receives his knowledge directly through the Divine
Revelation, without the need for abstraction and intricate and possibly
flawed, logical deductions.

‫ﱠﺣ ِﻴﻢ‬ ِ ‫ﻳﻞ ْﺍﻟ َﻌ ِﺰ‬

ِ ‫ﻳﺰ ﺍﻟﺮ‬ َ ‫َﻨﺰ‬
ِ ‫ﺗ‬
36:5 the words tell us of the greatness of the Holy Qur’ân, as it has
been revealed by the Al-Mighty through His Attribute of being All-
Powerful and All-Merciful.

َ‫ﻟِﺘُﻨ ِﺬ َﺭ ﻗَﻮْ ًﻣﺎ ﱠﻣﺎ ﺃُﻧ ِﺬ َﺭ ﺁﺑَﺎ ُﺅﻫُ ْﻢ ﻓَﻬُ ْﻢ ﻏَﺎﻓِﻠُﻮﻥ‬

36:6 This phrase “because their forefathers have not been warned”
does not mean that their ancestors had not been sent Prophets as
warners. It means that their ancestors did not believe in the warning
given to them. After all, Jews and the Christians reached the Arabian
Peninsula and through them, the Arabs of the desert, in a way,
received religions warning. The Arabs at large were heedless to this
warning. The duty of religious reformation was thus entrusted to this
Prophet of Islam.

ِ َ‫ﺇِﻧﱠﺎ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻲ ﺃَ ْﻋﻨَﺎﻗِ ِﻬ ْﻢ ﺃَ ْﻏ َﻼ ًﻻ ﻓَ ِﻬ َﻲ ﺇِﻟَﻰ ْﺍﻷَ ْﺫﻗ‬

َ‫ﺎﻥ ﻓَﻬُﻢ ﱡﻣ ْﻘ َﻤﺤُﻮﻥ‬
36:8 In Arabic usage when something sticks and does not leave or
break, it is said, hâdha fi ‘unuq-i-fulanin ‫“ ﻫﺬﺍﻓﺊ ﻋﻨﻖ ﻓﻼﻥ‬this is under
the shackles.” In the word a‘nâq-i-him (‫ )ﺃَ ْﻋﻨَﺎﻗِ ِﻬ ْﻢ‬their shackles - the
reference is to the chains of pride, prejudice, stubbornness, false
customs, niggardliness and disbelief. Such was the attitude of the
Arabs towards Islam, which prevented them from listening to and
accepting the message. These shackles of arrogance “reaching up to
their chins” prevented them from bowing down their heads to their
Lord with humility.

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ِ ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ِﻣﻦ ﺑَﻴ ِْﻦ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﺳ ًّﺪﺍ َﻭ ِﻣ ْﻦ ﺧَ ْﻠﻔِ ِﻬ ْﻢ َﺳ ًّﺪﺍ ﻓَﺄ َ ْﻏ َﺸ ْﻴﻨَﺎﻫُ ْﻢ ﻓَﻬُ ْﻢ َﻻ ﻳُﺒ‬
َ‫ْﺼﺮُﻭﻥ‬
36:9 The verse illustrates how the disbelievers, because of the chains
of prejudice, stubbornness and bad customs are unable to look ahead
and realize the bright future that would lie ahead of them if they
accepted Islam. Similarly, because of these chains they are unable to
look back into the past and draw the right lessons from it.

َ‫ﺎﺏ ْﺍﻟﻘَﺮْ ﻳَ ِﺔ ﺇِ ْﺫ َﺟﺎ َءﻫَﺎ ْﺍﻟ ُﻤﺮْ َﺳﻠُﻮﻥ‬

َ ‫َﻭﺍﺿْ ِﺮﺏْ ﻟَﻬُﻢ ﱠﻣﺜَ ًﻼ ﺃَﺻْ َﺤ‬
36:13 Ashâb al-Qaryâh ‫ﺎﺏ ْﺍﻟﻘَﺮْ ﻳَ ِﺔ‬
َ ‫ ﺃَﺻْ َﺤ‬are the people of the town. This
expression can refer to the people of Makkah or residents of any other
town, or to humankind at large. The next verse indicates that here it
stands for the people of Egypt and Palestine.

ٍ ِ‫ﺇِ ْﺫ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ﺇِﻟَ ْﻴ ِﻬ ُﻢ ْﺍﺛﻨَﻴ ِْﻦ ﻓَ َﻜ ﱠﺬﺑُﻮﻫُ َﻤﺎ ﻓَ َﻌ ﱠﺰ ْﺯﻧَﺎ ﺑِﺜَﺎﻟ‬
َ‫ﺚ ﻓَﻘَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ﺇِﻟَ ْﻴ ُﻜﻢ ﱡﻣﺮْ َﺳﻠُﻮﻥ‬
36: 14 The “Two” in this verse refers to two Messengers - Moses and
Jesus - who prophesied the coming of a third Messenger. His special
status is pointed to by the choice of word fa ‘Azaznâ (‫)ﻓَ َﻌ ﱠﺰ ْﺯﻧَﺎ‬, “We
strengthened with honour", which is derived from ‘Azza ‫ ﻋ ّﺰ‬meaning,
glorious, highly esteemed, excellent, worthy, powerful, strong, and
noble. These adjectives describe Muhammed (pbuh), as befits the
name of this chapter. Therefore, according to many interpreters, the
three Messengers of Allâh in this verse are Moses, Jesus, and
Muhammed (peace upon them). Muhammed strengthened and
honoured Moses and Jesus by fulfiling the prophecies they had made
about his advent (Deut. 18.18; Matt. 21.33-46).

َ‫ﻗَﺎﻟُﻮﺍ َﻣﺎ ﺃَﻧﺘُ ْﻢ ﺇِ ﱠﻻ ﺑَ َﺸ ٌﺮ ﱢﻣ ْﺜﻠُﻨَﺎ َﻭ َﻣﺎ ﺃَﻧﺰَ َﻝ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ِﻣﻦ َﺷ ْﻲ ٍء ﺇِ ْﻥ ﺃَﻧﺘُ ْﻢ ﺇِ ﱠﻻ ﺗَ ْﻜ ِﺬﺑُﻮﻥ‬
36:15 The justification to refuse the Divine Message brought by these
three was identical in all cases – namely the Most Gracious has not
revealed anything to them, and that they are liars. (cf. 18:5).

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 36. CHAPTER ‫ﺳﻮﺭﺓ ﻳﺲ‬

‫ﺴﻨﱠ ُﻜﻢ ﱢﻣﻨﱠﺎ َﻋ َﺬﺍﺏ ﺃَﻟِﻴ ٌﻢ‬

‫ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ﺗَﻄَﻴﱠﺮْ ﻧَﺎ ﺑِ ُﻜ ْﻢ ۖ◌ ﻟَﺌِﻦ ﻟﱠ ْﻢ ﺗَﻨﺘَﻬُﻮﺍ ﻟَﻨَﺮْ ُﺟ َﻤﻨﱠ ُﻜ ْﻢ َﻭﻟَﻴَ َﻤ ﱠ‬
36:18 The disbelievers said to all these three Prophets, “We augur ill
from you, for we are always seized with one calamity or the other
after your advent.” Whenever a Prophet is raised among the people,
they are visited by punishments and calamities like diseases, famine,
wars, persecution, and loss of their power (cf. 7:94; 6:42). These
calamities serve a Divine Purpose (cf. 94:6). People always receive a
warning through the Prophets before they are taken to account by
punishment. The fate of Pharaoh, the influential Jews of the time of
Jesus, and the fall of Makkah are the respective historical examples.

َ‫ﺎﻝ ﻳَﺎ ﻗَﻮْ ِﻡ ﺍﺗﱠﺒِﻌُﻮﺍ ْﺍﻟ ُﻤﺮْ َﺳﻠِﻴﻦ‬

َ َ‫ﺼﻰ ْﺍﻟ َﻤ ِﺪﻳﻨَ ِﺔ َﺭ ُﺟ ٌﻞ ﻳَ ْﺴ َﻌ ٰﻰ ﻗ‬
َ ‫َﻭ َﺟﺎ َء ِﻣ ْﻦ ﺃَ ْﻗ‬
36:20 “There came a man running from the farthest end of the town”
is evidently a parable of the minority of true believers in every
religion. Every Prophet has a follower among the people who bears
testimony to the Prophets truth. Thus the Holy Qur’ân speaks of a
believer from among the people of Pharaoh (40:28). Moses also had a
helper by the name of Habîl. Jesus had Joseph of Arimathaia as
follower and helper. The Holy Prophet (pbuh) had such a follower in
Abû Bakr(rz). Besides him, commentators mention another man who
informed Holy Prophet (pbuh) of a conspiracy being hatched against
his life in Dâr al-Nadwâh. Such men as these “came running toward
belief”. Rajal ‫ َﺭ ُﺟ ٌﻞ‬has also the meaning of footmen and soldiers (Tâj,
Lisân, Lane). Therefore, here the use of word rajal may also signify a
number of such people who were staunch followers of the Prophets of
their time and were ready to lay down their lives for the cause.

‫ﺃَﺃَﺗﱠ ِﺨ ُﺬ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺁﻟِﻬَﺔً ﺇِﻥ ﻳ ُِﺮ ْﺩ ِﻥ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ُﻦ ﺑِﻀُﺮﱟ ﱠﻻ ﺗُ ْﻐ ِﻦ َﻋﻨﱢﻲ َﺷﻔَﺎ َﻋﺘُﻬُ ْﻢ َﺷ ْﻴﺌًﺎ‬
‫َﻭ َﻻ ﻳُﻨﻘِ ُﺬﻭ ِﻥ‬
36:23 “Whose intercession will not be of any avail” refers in the first
place to the followers of Jesus. However, Jews and Muslims are also

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 36. CHAPTER ‫ﺳﻮﺭﺓ ﻳﺲ‬

addressed and warned not to expect any intercession from Moses or

Muhammad (pbuh) or any other they hold in high reverence. People
will be judged based on their deeds, but they can hope for Divine
Mercy.

َ َ‫ﻴﻞ ﺍ ْﺩ ُﺧ ِﻞ ْﺍﻟ َﺠﻨﱠﺔَ ۖ◌ ﻗ‬

َ‫ﺎﻝ ﻳَﺎ ﻟَﻴْﺖَ ﻗَﻮْ ِﻣﻲ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬ َ ِ‫ﻗ‬
36:26 Enter Paradise! َ‫ ﺍ ْﺩ ُﺧ ِﻞ ْﺍﻟ َﺠﻨﱠﺔ‬is the good news given to all
Prophets. Here, in the context of verse 36:14-20, it refers to the devout
companions of Moses, Jesus and Muhammad (pbuh). The verse is a
promise of Paradise given by Allâh to the ones “who came running”
to accept and believe. Some people are of the opinion that this man
was killed and thus after his death he was told to enter Paradise.
However, this theory has not been established in the Qur’ânic text
here or elsewhere, and is unconvincing. Many people are promised
Paradise in this very life by Allâh, as for example al-Ash‘arah al-
Mubashsharah - the ten blessed ones of the Companions of the Holy
Prophet (pbuh).

◌ۚ ‫ﻋﻠَﻰ ْﺍﻟ ِﻌﺒَﺎ ِﺩ‬

َ ً‫ﻳَﺎ َﺣﺴ َْﺮﺓ‬
36:30 “Alas for My servants!” is the voice of the All-Merciful, as if to
say I prepared a beautiful Garden for them, but they refused.

َ‫َﻭﺁﻳَﺔٌ ﻟﱠﻬُ ُﻢ ْﺍﻷَﺭْ ﺽُ ْﺍﻟ َﻤ ْﻴﺘَﺔُ ﺃَﺣْ ﻴَ ْﻴﻨَﺎﻫَﺎ َﻭﺃَ ْﺧ َﺮﺟْ ﻨَﺎ ِﻣ ْﻨﻬَﺎ َﺣﺒًّﺎ ﻓَ ِﻤ ْﻨﻪُ ﻳَﺄْ ُﻛﻠُﻮﻥ‬
36:33 Here a metaphor has been used to establish a truth. When rain
falls on dry land, no power can prevent the growth of vegetation,
similarly when the spiritual rain has fallen in the form of the advent of
a Prophet, a new generation will spring up because of it and no hand
can stop its growth. From dry lands will gush forth springs of spiritual
knowledge and trees bearing spiritual fruit will grow in plenty (cf.
36:37).

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 36. CHAPTER ‫ﺳﻮﺭﺓ ﻳﺲ‬

‫ﺖ ْﺍﻷَﺭْ ﺽُ َﻭ ِﻣ ْﻦ ﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ َﻭ ِﻣ ﱠﻤﺎ َﻻ‬ َ ‫ﻖ ْﺍﻷَ ْﺯ َﻭ‬

ُ ِ‫ﺍﺝ ُﻛﻠﱠﻬَﺎ ِﻣ ﱠﻤﺎ ﺗُﻨﺒ‬ َ َ‫ُﺳﺒ َْﺤﺎﻥَ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ‫ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬
36:36 Pairs exist of everything including all those things, which are
becoming known as the sciences are advancing and making ever-new
discoveries.

ْ ‫ﺎﺭ ﻓَﺈ ِ َﺫﺍ ﻫُﻢ ﱡﻣ‬

َ‫ﻈﻠِ ُﻤﻮﻥ‬ َ َ‫َﻭﺁﻳَﺔٌ ﻟﱠﻬُ ُﻢ ﺍﻟﻠﱠ ْﻴ ُﻞ ﻧَ ْﺴﻠَ ُﺦ ِﻣ ْﻨﻪُ ﺍﻟﻨﱠﻬ‬
36:37 In other words, the night of darkness representing sin and
ignorance will disappear and the sun of enlightenment and
righteousness will shine forth.

‫ﻳﺰ ْﺍﻟ َﻌﻠِ ِﻴﻢ‬

ِ ‫َﻭﺍﻟ ﱠﺸ ْﻤﺲُ ﺗَﺠْ ِﺮﻱ ﻟِ ُﻤ ْﺴﺘَﻘَﺮﱟ ﻟﱠﻬَﺎ ۚ◌ َ ٰﺫﻟِﻚَ ﺗَ ْﻘ ِﺪﻳ ُﺮ ْﺍﻟ َﻌ ِﺰ‬
. 36:38 Mustaqar‫ ُﻣ ْﺴﺘَﻘَ ٍﺮ‬is the goal determined for something on its
ordained course. Mustaqar is the fixed course of the planets revolving
around the sun. In the Arabic language lâm before Mustaqar is used in
the sense of fi (‫“ – ﻓﻲ‬in”), and in the sense of ilâ (‫ ٌﺇﻻ‬- towards).
According to former usage, the word Mustaqar it would mean that the
sun along with its system of planets is moving towards a determined
goal. It can also mean that the sun has an appointed time. This verse is
also an allusion to the spreading of Divine Teaching and Divine Light.

‫ُﻮﻥ ْﺍﻟﻘَ ِﺪ ِﻳﻢ‬

ِ ‫َﺎﺯ َﻝ َﺣﺘﱠ ٰﻰ ﻋَﺎ َﺩ َﻛ ْﺎﻟﻌُﺮْ ﺟ‬
ِ ‫َﻭ ْﺍﻟﻘَ َﻤ َﺮ ﻗَﺪﱠﺭْ ﻧَﺎﻩُ َﻣﻨ‬
36:39 When a new moon appears in the form of a crescent, it looks
bent like an old (- Qadîm ‫ )ﻗَ ِﺪﻳﻢ‬twisted twig of a tree. Al-Qadîm ‫ْﺍﻟﻘَ ِﺪﻳﻢ‬
does not signify being old as in knowing no beginning. For that reason
the word qadîm has not been used as an attribute of Allâh, neither in
the Holy Qur’ân nor in the traditions of the Prophet, nor in the sayings
of his Companions. The Holy Qur’ân is free from the use of all words
that are derogatory to the Majesty. Such words were partly introduced
when the scholars of the comparative study of the religions began

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 36. CHAPTER ‫ﺳﻮﺭﺓ ﻳﺲ‬

their discussions over religious beliefs. The verse alludes also to the
rise and fall of nations.

‫ﺎﺭ ۚ◌ َﻭ ُﻛﻞﱞ ﻓِﻲ‬ ُ ِ‫َﻻ ﺍﻟ ﱠﺸ ْﻤﺲُ ﻳَﻨﺒَ ِﻐﻲ ﻟَﻬَﺎ ﺃَﻥ ﺗُ ْﺪ ِﺭﻙَ ْﺍﻟﻘَ َﻤ َﺮ َﻭ َﻻ ﺍﻟﻠﱠ ْﻴ ُﻞ َﺳﺎﺑ‬
ِ َ‫ﻖ ﺍﻟﻨﱠﻬ‬
َ‫ﻓَﻠَ ٍﻚ ﻳَ ْﺴﺒَﺤُﻮﻥ‬
36:40 The statement: “It is not given to the sun to attain to the moon”
points to the fact that the two follow different orbits, which do not
cross. This and the previous verse contradict the old view that the
heavenly bodies were fixed with something solid to one another.
Rather the verses describe the heavenly bodies floating freely through
space. It is the characteristic of the Holy Qur’ân that it uses
expressions, which not only contradict erroneous views and ideas, but
also anticipate new discoveries in the domain of science and
philosophy.

‫َﻭﺁﻳَﺔٌ ﻟﱠﻬُ ْﻢ ﺃَﻧﱠﺎ َﺣ َﻤ ْﻠﻨَﺎ ُﺫﺭﱢ ﻳﱠﺘَﻬُ ْﻢ ﻓِﻲ ْﺍﻟﻔُ ْﻠ ِﻚ ْﺍﻟ َﻤ ْﺸﺤُﻮ ِﻥ‬
36:41 Al-Falak ‫ﻚ‬ ِ ‫ ْﺍﻟﻔُ ْﻠ‬is a celestial body and Fulk ‫ﻚ‬
ِ ‫ ﻓُ ْﻠ‬is a ship. Both
words derive from the same root. Here al-Falk ‫ ْﺍﻟﻔُ ْﻠﻚ‬does not
necessarily mean ships on the ocean. It may refer to any means of
transportation that cleaves or sails through a medium, be it water, air
or space. It is said that the Holy Prophet (pbuh) was enjoying his
midday rest when he rose up with a smile on his face. A lady named
Umm-i-Sulaim inquired about the reason for his smile. The Holy
Prophet (pbuh) replied that the soldiers of his ummah would wage
Jihâd while on board of sailing ships. The verse is a prophecy about
the future ocean travel on fully laden ships. These means of
transportation may also include airships of the modern age. In that
sense, the verse also contains a prophecy about the future travels on
sea and air.

َ‫َﻭﺧَ ﻠَ ْﻘﻨَﺎ ﻟَﻬُﻢ ﱢﻣﻦ ﱢﻣ ْﺜﻠِ ِﻪ َﻣﺎ ﻳَﺮْ َﻛﺒُﻮﻥ‬

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36:42 “And We will make for them other such things as they will
board” is another Qur’ânic prophecy. Allâh will bring into existence
new means of transportation and conveyance. We are witnessing this
promise, and future generations will “board such things” of which we
are not yet aware of today. The modern age has seen a clear fulfilment
of it in the form oftrains, cars, airplanes (see 55:24), and other modes
of transportation which we still do not know about.

ْ ُ‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻟِﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺃَﻧ‬

‫ﻄ ِﻌ ُﻢ َﻣﻦ‬ ‫ﻴﻞ ﻟَﻬُ ْﻢ ﺃَﻧﻔِﻘُﻮﺍ ِﻣ ﱠﻤﺎ َﺭﺯَ ﻗَ ُﻜ ُﻢ ﱠ‬
َ َ‫ﷲ ُ ﻗ‬ َ ِ‫َﻭﺇِ َﺫﺍ ﻗ‬
‫ﺿ َﻼ ٍﻝ ﱡﻣﺒِﻴ ٍﻦ‬ َ ْ َ ‫ﱠ‬
َ ‫ﻟﻮْ ﻳَ َﺸﺎ ُء ﷲُ ﺃﻁ َﻌ َﻤﻪُ ﺇِ ْﻥ ﺃﻧﺘُ ْﻢ ﺇِ ﱠﻻ ﻓِﻲ‬ ‫ﱠ‬
36:47 T‘ama ‫ ﻁﻌ َﻢ‬means to feed. Here it is also used in the sense of
spiritual food. Allâh expects from us that we feed those who are in
need to sustain life, but also feed spiritually by propagating morality
and virtue. Only the disbelievers would say that feeding and helping
others is not their jobs, but is only the responsibility of Allâh.

‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ َﻭ ْﻳﻠَﻨَﺎ َﻣﻦ ﺑَ َﻌﺜَﻨَﺎ ِﻣﻦ ﱠﻣﺮْ ﻗَ ِﺪﻧَﺎ‬

36:52 Marqad ‫ ﱠﻣﺮْ ﻗَﺪ‬is a resting or a sleeping place. When on
Judgment Day the disbelievers will be raised, they will cry in despair,
“O woe be on us! Who has aroused us from our sleeping place”? An
objection might be raised with respect to this interpretation. Can we
say that the grave is a place of rest for the disbelievers? How can this
be when the disbelievers are facing the punishment of the grave? The
answer to this is that it is a matter of comparison. The chastisement of
Gehenna is great, but the punishment that a disbeliever must suffer in
the grave is comparatively lighter. When compared with the
punishment after Resurrection, the punishment of the grave is
therefore restful, comfortable, and easy to bear. It has been described
merely as a window opened towards the fires of Hell. Remember that
in the Hereafter the trumpet will be blown twice. Soon after the
trumpet is blown for the first time all of the people will become
motionless, as if in a stupor. On the second blow, they will be raised.
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The condition experienced between the two notes of the trumpet is

likened to the place of rest spoken of here. As the Holy Qur’ân says,
That Day there shall be a blast of the trumpet and all who are in the
heavens and all who are on the earth will fall into a swoon except
whom Allâh will like to spare. Then there will be a blast another time
and people shall stand up (awaiting judgment before their Lord).”
(39:68)

َ‫ﺎﺏ ْﺍﻟ َﺠﻨﱠ ِﺔ ْﺍﻟﻴَﻮْ َﻡ ﻓِﻲ ُﺷ ُﻐ ٍﻞ ﻓَﺎ ِﻛﻬُﻮﻥ‬

َ ‫ﺇِ ﱠﻥ ﺃَﺻْ َﺤ‬
36:55 “The owners of Paradise will be occupied” means to say that
the life in the Paradise will not be a life of sluggishness and inactivity.

ٌ ِ‫ﺃَﻟَ ْﻢ ﺃَ ْﻋﻬَ ْﺪ ﺇِﻟَ ْﻴ ُﻜ ْﻢ ﻳَﺎ ﺑَﻨِﻲ ﺁ َﺩ َﻡ ﺃَﻥ ﱠﻻ ﺗَ ْﻌﺒُ ُﺪﻭﺍ ﺍﻟ ﱠﺸ ْﻴﻄَﺎﻥَ ۖ◌ ﺇِﻧﱠﻪُ ﻟَ ُﻜ ْﻢ َﻋ ُﺪ ﱞﻭ ﱡﻣﺒ‬
‫ﻴﻦ‬
36:60 “The worship of satan” comes in many forms. This may include
following blindly people who are evil by nature and inciting others to
do evil (3:22; 38:6). Worshipping satan also means following one’s
own evil desires, thereby making these desires into objects of worship
(25:43; 45:23; 2:268). Shaitân ‫ ﱠﺷ ْﻴﻄَﺎﻥ‬is not only far removed from the
truth himself but also turns others away from it. Al-Shaitân ‫ ﺍﻟ ﱠﺸ ْﻴﻄَﺎﻥ‬is
the one who burns with hatred and anger and is lost, who makes evil
suggestions (7:20: 4:120; 8:48). Ibn Mas‘ûd says that shayâtîn are the
leaders in unbelief, the ring-leaders (cf. 2:102), referred to in verse
2:76 (“and when they are alone, one with another”) and in verse 33:67
(“They will say, Our Lord! We obeyed our leaders and our respected
ones, but they led us astray from your path.”) The expression Al-
Shaitân ‫ ﺍﻟ ﱠﺸ ْﻴﻄَﺎﻥ‬conveys many meanings, which are discussed in 2:36.

◌ۖ ‫ﺟﺒِ ًّﻼ َﻛﺜِﻴﺮًﺍ‬ َ َ‫َﻭﻟَﻘَ ْﺪ ﺃ‬

ِ ‫ﺿ ﱠﻞ ِﻣﻨ ُﻜ ْﻢ‬
َ َ‫ ﺃ‬- to lead astray. The expression adzalla does not
36:62 Adzalla ‫ﺿ ﱠﻞ‬
signify that some evil spirit or a person called Satan leads a great
multitude of people astray. If this were the case, then only Satan

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would be punished on the Day of Judgment, and Divine Judgment

therefore, would not be just. It also should not be concluded from
these words that Allâh is powerless to prevent such deception. Just
consider the verse in 14:36: “A large number of people have gone
astray because of these idols.” Asnâm ‫ ﺃﺻﻨﺎﻡ‬is the thing held
responsible for leading many people astray; in this case idols that
possess no power or will to create anything. In 5:91 we read, “Satan
only intends to precipitate enmity and hatred between you,” and in
4:60, “Satan desires to lead them astray” expresses only his desire, but
it does not mean that he is the creator of evil. The Holy Qur’ân rejects
Zoroastrian dualism according to which Yazdân, the Good Spirit, is
the creator of all good things and the creator of evil is A’hraman, the
evil spirit. The idea that Allâh is the source of good and Satan that of
evil is not reflected in the Qur’ân nor in any authentic tradition. Verse
28:50 says, “Know that they (the evil persons) are just following their
own low and evil desires. Who should be more erring than the one
who, leaving aside the guidance of Allâh, only follows his own low
and evil desires.” We read in verse 28:50, “Have you considered the
case of him who has taken his own low and evil desires for his god
and whom Allâh has forsaken and adjudged as lost on the basis of His
[infinite] knowledge,” and again in verse 25:43, “Have you considered
[the plight of] the one who has taken his own low and evil desires for
his deity?” Therefore, the path to evil is the subjugation to the low
desires (nafs al-Ammârah) the self which incites towards evil (7:20;
12:53). Correspondingly, not heeding nafs al-Lawwâmah - the innate
self-reproaching spirit, which at the commission of a bad deed comes
to human beings assistance (75:2), also leads to evil. The words in the
verse, “Why do you not then make use of your understanding”,
indicates that our given intelligence, (‘aqal) can warn us of the pitfalls
of Nafs al-Ammârah, only if we make use of it. ‘Aqala means to
abstain from something (Tâj, Lisân, Lane). Here ‘aqal would mean to
abstain from evil suggestions and low desires, and not to make them
our ilâh or deity. According to the Holy Qur’ân, the one who loses his

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reason and does not make use of his understanding is “under the
influence of Satan” (2:275). In other words, Satan gains mastery over
those who do not remember Allâh (58:19). In 7:176; 18:28 and 20:16
this subject matter is explained in a beautiful way (cf: 35:32; 37:63).

َ‫ﻫَ ٰـ ِﺬ ِﻩ َﺟﻬَﻨﱠ ُﻢ ﺍﻟﱠﺘِﻲ ُﻛﻨﺘُ ْﻢ ﺗُﻮ َﻋ ُﺪﻭﻥ‬

36:63 The “warning” being spoken of here came from the Prophets,
the Divine Books, the spiritual teachers, and finally from the Nafs al-
Lawwâmah the innate self-reproaching conscience (cf. 4:119; 37:63).

َ‫ﺍﺻْ ﻠَﻮْ ﻫَﺎ ْﺍﻟﻴَﻮْ َﻡ ﺑِ َﻤﺎ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻜﻔُﺮُﻭﻥ‬

36:64 The verse explains further the above subject matter in that it is
we who will be made responsible for our deeds and not any “satan”
(cf. 36:55).

َ‫ْﺍﻟﻴَﻮْ َﻡ ﻧ َْﺨﺘِ ُﻢ َﻋﻠَ ٰﻰ ﺃَ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ َﻭﺗُ َﻜﻠﱢ ُﻤﻨَﺎ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭﺗَ ْﺸﻬَ ُﺪ ﺃَﺭْ ُﺟﻠُﻬُﻢ ﺑِ َﻤﺎ َﻛﺎﻧُﻮﺍ ﻳَ ْﻜ ِﺴﺒُﻮﻥ‬
36:65 “The hands shall speak and the feet shall bear witness” points
again to the deeds we have done. Students of medicine know that the
appearance of, or movements of the hands can be used to diagnose
some diseases, while a persons gait points to others and a similar
concept is alluded to here. In the preceding verse, the disbelievers
were addressed directly, in this verse they are mentioned in the third
person in order to show their identification. This is an allusion to the
Divine Law of the conservation of deeds and thoughts, good or bad.

ِ ‫َﻭﻟَﻮْ ﻧَ َﺸﺎ ُء ﻟَ َﻤ َﺴ ْﺨﻨَﺎﻫُ ْﻢ َﻋﻠَ ٰﻰ َﻣ َﻜﺎﻧَﺘِ ِﻬ ْﻢ ﻓَ َﻤﺎ ﺍ ْﺳﺘَﻄَﺎ ُﻋﻮﺍ ُﻣ‬

َ‫ﻀﻴًّﺎ َﻭ َﻻ ﻳَﺮْ ِﺟﻌُﻮﻥ‬
36:67 Masakhna َ‫ َﻣ َﺴ ْﺨﻦ‬means we could have destroyed and we could
have humiliated.

ِ ‫َﻭ َﻣﻦ ﻧﱡ َﻌ ﱢﻤﺮْ ﻩُ ﻧُﻨَ ﱢﻜ ْﺴﻪُ ﻓِﻲ ْﺍﻟﺨَ ْﻠ‬

◌ۖ ‫ﻖ‬

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36:68 “We reverse the mechanism of the created thing (- Khalq

ِ ‫”)ﺍﻟﺨ َْﻠ‬,
‫ﻖ‬ ْ the created thing can be a human being, a civilization or a
nation or any other creation in the process of evolution (36:79). It can
also apply to the non-living, such as a star, which builds up from
cosmic dust, and as the ages pass, it may implode or become a black
hole and finally disintegrate into dust again. Nu‘ammir ‫ – ﻧُﻌ ٌﻤﺮ‬We
grant long life. The word is derived from the root ‘amara ‫ ﻋَﻤ َﺮ‬meaning
to inhabit, to make inhabitable and ‘umara ‫ ﻋُﻤ َﺮ‬is long life. Thus, it
may also refer to a star, the earth or land. The process begins in a
weak state, reaches is height of power and then returns to the original
state of weakness. This cycle is in effect in human beings as well as in
the cosmos and continues to be repeated (cf. 36:77-80)

ٌ ْ‫َﻭ َﻣﺎ َﻋﻠﱠ ْﻤﻨَﺎﻩُ ﺍﻟ ﱢﺸﻌ َْﺮ َﻭ َﻣﺎ ﻳَﻨﺒَ ِﻐﻲ ﻟَﻪُ ۚ◌ ﺇِ ْﻥ ﻫُ َﻮ ﺇِ ﱠﻻ ِﺫ ْﻛ ٌﺮ َﻭﻗُﺮ‬
ٌ ِ‫ﺁﻥ ﱡﻣﺒ‬
‫ﻴﻦ‬
36:69 Shi‘ra ‫ ﺍﻟ ﱢﺸ ْﻌ َﺮ‬are poetic words not based on reality. “We have
not taught him the art of composing verses” ‫ َﻭ َﻣﺎ َﻋﻠﱠ ْﻤﻨَﺎﻩُ ﺍﻟ ﱢﺸ ْﻌ َﺮ‬, that is
fictional poetry. Instead, he conveys facts that impress peoples minds
(69:41; 52:30; 37:36). The Holy Qur’ân is free from poetic license and
imagination, but contains only truths full of serenity and dignity (53:3-
7).

َ‫ﻀ ِﺮ ﻧَﺎﺭًﺍ ﻓَﺈ ِ َﺫﺍ ﺃَﻧﺘُﻢ ﱢﻣ ْﻨﻪُ ﺗُﻮﻗِ ُﺪﻭﻥ‬

َ ‫ﺍﻟﱠ ِﺬﻱ َﺟ َﻌ َﻞ ﻟَ ُﻜﻢ ﱢﻣﻦَ ﺍﻟ ﱠﺸ َﺠ ِﺮ ْﺍﻷَ ْﺧ‬
36:80 This is another metaphor. Twigs and leaves of certain trees,
especially from resinous trees, can catch fire owing to the heat
generated by friction when rubbed together. Fire is also ignited by
rubbing together the wood of the Markh and Afar trees even when
they are green. Similarly, when people come, see and meet the
Prophets or encounter their teachings, a new fire in their spiritual life
results from it. This is reflected in the ancient Arabian proverb, “In
every tree there is a fire.” In this verse, there is also an allusion to the
metamorphosis of green plants into fuel, be it through desiccation or

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charcoaling, or by a millennial, subterranean process of

decomposition into coal, gas, or oil.

37. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‬

Those Ranging in Ranks
(Revealed before Hijrah
The title of this chapter Al-Sâffât ‫ ﺍﻟﺼٌﺎﻓﺎﺕ‬is taken from its first word
and means “those who range themselves in close ranks”. This may
refer to the closeness of Muslims standing in rows while at Prayer, or
to the ranks of the righteous engaged in spreading the Truth. This
meaning is elaborated on in verses 165-166 of this chapter. In the
preceding chapter, the Holy Prophet (pbuh) was called the Perfect
Human Being, while in this chapter it is stated that this Perfect Man
will, with the help of this Divine Revelation, and by his own noble
example, succeed in establishing a community of righteous, noble,
and accomplished people who shall then spread the Message. Since
humans are apt to err, they are in constant need of Divine Guidance.
This explains the renewed reference to the stories of some of the
earlier Prophets, as well as the allusions to the Qur’ân itself.

‫ﺻﻔًّﺎ‬ ِ ‫َﻭﺍﻟﺼﱠﺎﻓﱠﺎ‬
َ ‫ﺕ‬
37:1 The verse commences with the word Waw‫ ﻭ‬that stands for
‘and’or ‘by’. It also means to swear or to call to witness. The Arabs
say: Wa-Allâh ُ‫ﻭﷲ‬‫‘ – ﱠ‬I swear by Allâh’ to mark a solemn oath-like
assertion - a calling to witness, as in the expression Wa-Allâh is an
expression used to give weight to a subsequently stated truth or
evidence and solid argument of Truth being conveyed (Lisân; Tâj).

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The philosophy behind such Qur’ânic oaths is to make an assertion

more convincing. The conviction is produced, not by mere allegation
as in the case of an ordinary oath, but by some clear argument, which
upholds the truth of the assertion made. Another object of such
Qur’ânic oaths is to make a prophecy, the fulfilment of which
establishes its truth. This is the case here. The description given in the
first three verses applies to true believers.

‫ﺎﺭ ٍﺩ‬ ٍ َ‫َﻭ ِﺣ ْﻔﻈًﺎ ﱢﻣﻦ ُﻛﻞﱢ َﺷ ْﻴﻄ‬

ِ ‫ﺎﻥ ﱠﻣ‬
37:7 The verse uses the expression Shaitân-i-Mârid ‫ﺎﺭ ٍﺩ‬ َ ‫ َﺷ ْﻴ‬.
ِ ‫ﻄﺎ ٍﻥ ﱠﻣ‬
Mârid ‫ﻣﺎﺭﺩ‬
ِ is derived from marada ‫ﺩ‬ ‫ﺮ‬
َ ‫ﻣ‬
َ meaning to moisten in order
to soften, inert, insolent (Râghib, Tâj: Lisân). The word is usually
translated as “disobedient and rebellious” (Râghib, Tâj: Lisân). Thus,
here is apparently not a mention of the devil per se, but something
inert and insolent that may cause harm.

ِ َ ‫ُﺩﺣُﻮﺭًﺍ ﱠﻻ ﻳَ ﱠﺴ ﱠﻤﻌُﻮﻥَ ﺇِﻟَﻰ ْﺍﻟ َﻤ‬

ٍ ِ‫ﻺ ْﺍﻷَ ْﻋﻠَ ٰﻰ َﻭﻳُ ْﻘ َﺬﻓُﻮﻥَ ِﻣﻦ ُﻛﻞﱢ َﺟﺎﻧ‬
‫ﺐ‬
37:8 According to many commentators this verse tells us that the so-
called diviners, the soothsayers, and the class known as Kâhins
(Astrologers) have neither access to Divine secrets nor to the source of
prophecy. They mislead people through their guesses and conjectures,
which they claim to be knowledge they obtained from the stars. Since
some of their conjectures come to be true by chance, and others are so
fuzzy that in hindsight it is easy to apply them to later events, people
begin to believe in such popular superstitions with no basis in reality,
no sign of Divine strength, and no grandeur. But “there soon follows
them a flame that pierces through the darkness spread by these
soothsayers” is to say that the excellent teachings of the Prophets
dispel all the superstitions spread by these Kâhins and charlatans. The
Prophets of God break the spell they cast on others (7:107-110). This
happened at the time of the Holy Prophet (pbuh) with the result that
ultimately the profession of the Kâhins and soothsayers who falsely

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claimed to foretell the future lost their influence and disappeared from
Arabia.

﴾٧﴿ ‫ﺎﺭ ٍﺩ‬ ٍ َ‫﴾ َﻭ ِﺣ ْﻔﻈًﺎ ﱢﻣﻦ ُﻛﻞﱢ َﺷ ْﻴﻄ‬٦﴿ ‫ﺐ‬

ِ ‫ﺎﻥ ﱠﻣ‬ ِ ‫ﺇِﻧﱠﺎ ﺯَ ﻳﱠﻨﱠﺎ ﺍﻟ ﱠﺴ َﻤﺎ َء ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﺑِ ِﺰﻳﻨَ ٍﺔ ْﺍﻟ َﻜ َﻮﺍ ِﻛ‬
‫﴾ ُﺩﺣُﻮﺭًﺍ َﻭﻟَﻬُ ْﻢ‬٨﴿ ‫ﺐ‬ ٍ ۖ ِ‫ﻺ ْﺍﻷَ ْﻋﻠَﻰٰ َﻭﻳُ ْﻘ َﺬﻓُﻮﻥَ ِﻣﻦ ُﻛﻞﱢ َﺟﺎﻧ‬ ِ َ ‫ﱠﻻ ﻳَ ﱠﺴ ﱠﻤﻌُﻮﻥَ ﺇِﻟَﻰ ْﺍﻟ َﻤ‬
﴾١٠﴿ ٌ‫ﺷﻬَﺎﺏٌ ﺛَﺎﻗِﺐ‬ ْ َ‫﴾ ﺇِ ﱠﻻ َﻣ ْﻦ ﺧَ ِﻄﻒَ ْﺍﻟﺨ‬٩﴿ ٌ‫ﺍﺻﺐ‬
ِ ُ‫ﻄﻔَﺔَ ﻓَﺄ َ ْﺗﺒَ َﻌﻪ‬ ِ ‫َﻋ َﺬﺍﺏٌ َﻭ‬
37:6-10 Here is a mention that Shaitân-i-mârid ‫ﺎﺭ ٍﺩ‬ ِ ‫ َﺷ ْﻴﻄَﺎ ٍﻥ ﱠﻣ‬will
receive ‘Adzâb-i wâsib ( ٌ‫ﺻﺐ‬ ِ ‫) َﻋ َﺬﺍﺏٌ َﻭﺍ‬. The word ‘Adzâb ( ٌ‫ ) َﻋ َﺬﺍﺏ‬is
usually translated as “punishment”, but also means hindrance,
obstacle, or refusal (Lane, Tâj, Lisân). Wâsib ( ٌ‫ﺍﺻﺐ‬ِ ‫ ) َﻭ‬is from wasabi
‫ﺐ‬
ِ ‫ﺻ‬
َ ‫ﻭ‬, meaning perpetual, continuous, or lasting (Lane, Tâj, Lisân).
Thus ‘Adzâb-i-Wâsib would also indicate a continuous, perpetual, and
lasting hindrance.
Malâ’ ‫ َﻣ َﻺ ء‬used in the expression Malâ’ al-A‘lâ ‫ﻺ ْﺍﻷَ ْﻋﻠَﻰ‬
ِ َ ‫ ْﺍﻟ َﻤ‬signifies a
fullness with awe, or refers to a chief that fills the heart with awe and
affection. The use of the expressions Shaitân-i-Mârid in combination
with ‘Adzâb-i-Wâsib and Mala’â al-A‘lâ may be a reference to some
natural phenomena, probably meteorites “pursued by a bright shining
flame” that advance towards the earth, but they are stopped and
repelled continuously. Verses 15:16-18; 67:5 and 72:10-11 deal with
the same subject matter.

َ‫ﻕ ْﺍﻟ ُﻤﺮْ َﺳﻠِﻴﻦ‬

َ ‫ﺻ ﱠﺪ‬ ‫َﺟﺎ َء ﺑِ ْﺎﻟ َﺤ ﱢ‬
َ ‫ﻖ َﻭ‬
37:37 This verse confirms the legitimacy of the Prophets of all times.
Some, but not all of them, are mentioned in the Holy Qur’ân(48:78).
They came with the same Truth, and the Holy Prophet (pbuh)
confirmed this.

ِ ‫ﺃَ َ ٰﺫﻟِﻚَ ﺧَ ْﻴ ٌﺮ ﻧﱡ ُﺰ ًﻻ ﺃَ ْﻡ َﺷ َﺠ َﺮﺓُ ﺍﻟ ﱠﺰﻗﱡ‬

‫ﻮﻡ‬

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37:62 Here, there is a mention of the tree of Zaqqûm ‫ﻮﻡ‬ ِ ‫ ﺍﻟ ﱠﺰﻗﱡ‬which will
serve as food for those in hell. Thal‘ab explains Zaqqûm is a food that
kills. Accordingly, such will be the deadly food that is in store for
those who go to Hell and it will cut at the root of the evils they
committed in this life by following in the footsteps of satan.

َ‫ﺇِﻧﱠﺎ َﺟ َﻌ ْﻠﻨَﺎﻫَﺎ ﻓِ ْﺘﻨَﺔً ﻟﱢﻠﻈﱠﺎﻟِ ِﻤﻴﻦ‬

37:63 It cannot be repeated often enough that all Qur’ânic references
to “Hell” are highly allegorical. Hell is a logical and moral necessity
consequent to human beings evil actions. It satisfies the needs and
spiritual necessities, brought on by resurrection. The low voice of
conscience, nafs al-Lawwâmah will, after the resurrection, grow too
strong to be ignored. Hell will goad the person on to purification. He
shall be left with no alternative but to enter into an abyss, which will
become a nursing mother to him (101:9). It is like a hospital where he
will receive a remedy for his moral defects, a purgatory for his
spiritual cure. The door to Heaven will eventually be opened for him
when he is purged of all carnal desires and is free of the rust of his
sins.
The nourishment of the inmates of Hell is, as the Holy Qur’ân says,
the fruit of a tree called Zaqqûm. It will boil in their bellies. They will
be thirsty but will be given only boiling water to drink. The
description indicates that the fruit appears to act as a medicine.
In Indian herbal medicine, a fruit of the same name is known. Patients
with a form of syphilis are treated with this fruit that grows on a dust
coloured tree with small round leaves, without thorns. It has a pungent
odor, tastes bitter, and has knots in its stems. The tips of its leaves
resemble the heads of serpents. After eating, the patient feels hot, and
hot water is given to them to drink, which causes a violent evacuation
of the bowels. Motions after motions come, bringing out black
deleterious matter from the stomach, and finally the patient is relieved
and the underlying disease resolves (cf. 44:43; 56:52; 17:60).
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ْ ‫ﻓَﻨَﻈَ َﺮ ﻧ‬
ِ ‫َﻈ َﺮﺓً ﻓِﻲ ﺍﻟﻨﱡﺠ‬
‫ُﻮﻡ‬
37:88 It is an allusion to the controversy between Abraham and his
people about Divine Attributes dragged on till late into the night. The
people with whom Abraham contended were not only worshippers of
idols but also worshipper of stars. Hence, Abraham cast a glance at
the stars and declared that he could not bear their worshiping others
than Allâh. (cf. 6:76-79)

َ‫ﻓَﺄ َ َﺭﺍ ُﺩﻭﺍ ﺑِ ِﻪ َﻛ ْﻴﺪًﺍ ﻓَ َﺠ َﻌ ْﻠﻨَﺎﻫُ ُﻢ ْﺍﻷَ ْﺳﻔَﻠِﻴﻦ‬

37:98 Arâdû ‫ – ﺍ َﺭﺍﺩُﻭ‬they designed, they intended. The verse only
speaks of the intention to throw Abraham in a fire and not of an actual
occurrence. .

ٰ ‫ﻲ ﺇِﻧﱢﻲ ﺃَ َﺭ ٰﻯ ﻓِﻲ ْﺍﻟ َﻤﻨ َِﺎﻡ ﺃَﻧﱢﻲ ﺃَ ْﺫﺑَﺤُﻚَ ﻓَﺎﻧﻈُﺮْ َﻣﺎ َﺫﺍ ﺗ ََﺮ‬
◌ۚ ‫ﻯ‬ َ َ‫ﻗ‬
‫ﺎﻝ ﻳَﺎ ﺑُﻨَ ﱠ‬
37:102 The words “I saw in a dream” ‫ ﺇِﻧﱢﻲ ﺃَ َﺭ ٰﻯ ﻓِﻲ ْﺍﻟ َﻤﻨ َِﺎﻡ‬show that
Abraham was not commanded by Allâh to sacrifice his son, but that
he saw himself do so in a dream. Therefore, Allâh did not change His
command later, but rather clarified its meaning (see 37:105).
According to a Hadîth mentioned in Bukhârî of Abû Mûsa, the Holy
Prophet (pbuh) said, “I saw in a dream that I was migrating from
Makkah to a land where there are gardens of date palms. I concluded
from this dream that I will migrate one day to Yamâma or Hajar. As it
turned out later, it was the city of Yathrib”. Here the Holy Prophet
(pbuh) initially interpreted his own dream differently from how events
ultimately transpired. Similarly, Abraham saw in his dream how he
sacrificed his son. In reality, his dream had a different interpretation.
The Holy Qur’ân makes it clear that it was Ismâ‘îl whom Abraham
thought he should sacrifice (cf. 112-113). It is also made clear by this
verse that it was after this incident that Abraham received the good
news of the birth of Isaac. The fact that Ismâîl’s descendants kept a
memorial of this sacrifice in the annual Pilgrimage to Makkah also
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supports the point. The Qur’ân and the Bible are at variance as to
which of his two sons, Ismâ‘îl or Isaac, was to be sacrificed.
According to the Bible, it was Isaac (Gn. 22.2). However, the Bible
contradicts itself in this respect. According to it, Abraham was
commanded to offer his only son for sacrifice, while Isaac was at that
time not his only son. Ismâ‘îl was senior to Isaac by thirteen years
(Gn. 17.23; 16.10; 17.20). No traces are found in the religious
ceremonies of Jews or Christians of the supposed sacrifice of Isaac by
Abraham.

◌ۚ ‫ﺻ ﱠﺪ ْﻗﺖَ ﺍﻟﺮﱡ ْﺅﻳَﺎ‬

َ ‫ﻗَ ْﺪ‬
37:105 The words above are, “You have already fulfilled your
dream”, and not, “My command”. Therefore, an actual slaughter was
not required for the fulfilment of the prophetic dream; symbolically,
the prophecy had already been fulfilled when Abraham left his son
Ismâ‘îl in the wilderness of Makkah in obedience to the Divine
Command. Putting a knife on the neck of Ismâ‘îl was an act of
Abrahams and Ismâîl’s readiness, a practical demonstration of their
willingness to obey what they believed to be the Divine Command -
as they understood the dream. The sacrifice of a son was common
among Canaanites in Syria and Palestine. In Christian dogma, a
central theme is the sacrifice of the son by the “Father”. This dogma is
a continuation of the old Syrian tradition. This incidence of
Abraham’s readiness for the sacrifice of Ismâ‘îl shows that the act of
killing or crucifixion is not needed for atonement.

ٍ ‫َﻭﻓَ َﺪ ْﻳﻨَﺎﻩُ ﺑِ ِﺬﺑ‬

‫ْﺢ َﻋ ِﻈ ٍﻴﻢ‬
37:107 Dhabîh ‘Azîm ‫ْﺢ َﻋ ِﻈ ٍﻴﻢ‬
ٍ ‫ ِﺫﺑ‬is a great sacrifice or a great slaughter.
According to many commentators, these words refer to the great
Islamic institution of sacrifice where animals are slaughtered. This
sacrifice of animals is repeated annually by believers on the occasion
of Hajj - the Pilgrimage to Makkah. The sacrifice of animals is not

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 37. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‬

only an integral part of the ceremonies undertaken on the Hajj, but

also is recommended on various occasions to Muslims at times of
adversity. The act of sacrifice, not only in the form of an animal, is
expected from every Muslim. The act of animal sacrifice on the
occasion of Hajj commemorates the act of Abraham and Ismâ‘îl and is
an important component of it. .

َ‫ﺎﺱ ﻟَ ِﻤﻦَ ْﺍﻟ ُﻤﺮْ َﺳﻠِﻴﻦ‬

َ َ‫َﻭﺇِ ﱠﻥ ﺇِ ْﻟﻴ‬
37:123 The Hebrew Prophet Elijah (Elias; Ilyâs) is mentioned in the
Bible (1 Kings 17; 2 Kings 1,2) as having lived in the northern
kingdom of Israel during the reigns of Ahab and Ahaziah, in the ninth
century B.C., and having been succeeded by Elisha (Al-Yas‘a). He
was a native of Gilead, a place on the eastern bank of the Jordan.

َ‫ﺃَﺗَ ْﺪ ُﻋﻮﻥَ ﺑَﻌ ًْﻼ َﻭﺗَ َﺬﺭُﻭﻥَ ﺃَﺣْ َﺴﻦَ ْﺍﻟﺨَ ﺎﻟِﻘِﻴﻦ‬
37:125 B‘al ‫ ﺑَﻌﻞ‬is lord or master. It was a honourific title for the
numerous male deities worshiped in Syria and Palestine. B‘al ‫ ﺑَﻌْﻞ‬was
also the name of an idol worshiped by the people of the Prophet Elias.
These people worshiped the sun, so it also represents the sun god. The
town Ba‘lbakk in Lebanon is named after this idol.

َ‫َﺳ َﻼ ٌﻡ َﻋﻠَ ٰﻰ ﺇِﻝْ ﻳَﺎ ِﺳﻴﻦ‬

37:130 Ilyasîn ‫ ﺇِﻝْ ﻳَﺎ ِﺳﻴﻦ‬being the plural of Ilyâs refers to Ilyâs and the
people who followed him. According to Zamakhsharî, Ilyasîn (‫)ﺇِ ْﻟﻴَﺎ ِﺳﻴﻦ‬,
is only another form of Ilyâs; as sîn ‫ ﺳﻴﻦ‬in sînîn ‫ ِﺳﻴﻨﻴﻦ‬in verse 95:2 is
another form of the word for Mount Sinai (cf. 23:20)

ِ ‫ﻖ ﺇِﻟَﻰ ْﺍﻟﻔُ ْﻠ ِﻚ ْﺍﻟ َﻤ ْﺸﺤ‬

‫ُﻮﻥ‬ َ َ‫ﺇِ ْﺫ ﺃَﺑ‬
37:140 ’Abaqa ‫ﻖ‬ َ َ‫ ﺃَﺑ‬means “to flee”.’Abaqa ‫ﻖ‬
َ َ‫ ﺃَﺑ‬is a slave who flees
from his master without any apparent reason. The verse refers to the
migration of Jonas from his land and his people. Migration is a
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universal phenomenon with all of the Prophets of Allâh, but the word
used in the case of Jonas informs us that the circumstances for him
were not so full of terror and fear as to make the migration binding
upon him.

ُ ‫ﻓَ ْﺎﻟﺘَﻘَ َﻤﻪُ ْﺍﻟﺤ‬

‫ُﻮﺕ َﻭﻫُ َﻮ ُﻣﻠِﻴ ٌﻢ‬
37:142 Fâ-iltaqama-hu al-Hût ‫ُﻮﺕ‬ ُ ‫ ﻓَ ْﺎﻟﺘَﻘَ َﻤﻪُ ْﺍﻟﺤ‬- literally means, “Then
the big fish took him in his mouth.” According to the Bible, Jonas
went into a boat but was cast into the sea because of a storm and was
devoured by a fish (Jonas, 1:15-17). The words used in the Qur’ân to
ْ Laqm ‫ ﻟﻘَ َﻢ‬means a morsel, and it
describe this event are Iltaqama ُ‫ﺍﻟﺘَﻘَ َﻤﻪ‬.
stems from the same root is iltaqama, which means to take into
mouth, it also means to embrace (Tâj; Lisân), which does not signify
an act of devouring or swallowing. So the meaning can be rendered
thus: Then it came about that he embraced himself to a big fish.
Rendering the above words, “Then the big fish took him in his mouth”
is also correct.

ْ َ‫ﺚ ﻓِﻲ ﺑ‬
َ‫ﻄﻨِ ِﻪ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ﻳُ ْﺒ َﻌﺜُﻮﻥ‬ َ ِ‫﴾ ﻟَﻠَﺒ‬١٤٣﴿ َ‫ﻓَﻠَﻮْ َﻻ ﺃَﻧﱠﻪُ َﻛﺎﻥَ ِﻣﻦَ ْﺍﻟ ُﻤ َﺴﺒ ِﱢﺤﻴﻦ‬
37:143-144 If Jonas had not been entrusted with the responsibility of
prophethood and the spreading of the message of One Deity; he would
have been drowned in the sea and died. This is what is signified by the
following words (37:144); that he would have tarried there after death
until the Day of Resurrection. The significance of this verse is that the
big fish would have devoured him and he would have died. By the
words “he would have surely remained in its belly till the time people
are raised up” does not imply that the fish was an immortal fish that
could live to the time of resurrection. A person’s death is generally
called “the time of his resurrection”. The Holy Prophet (pbuh) is
reported to have said, “He who dies, his resurrection comes to pass.”
That is why the Islamic Sufis are of the opinion that the account of
Jonas is the account of a vision experienced by Holy Prophet (pbuh).

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َ‫ﺻﺒَﺎ ُﺡ ْﺍﻟ ُﻤﻨ َﺬ ِﺭﻳﻦ‬ َ ‫ﻓَﺈ ِ َﺫﺍ ﻧَﺰَ َﻝ ﺑِ َﺴ‬

َ ‫ﺎﺣﺘِ ِﻬ ْﻢ ﻓَ َﺴﺎ َء‬
37:177 The Holy Prophet and the company of Muslims did not attack
their enemies during the night or before Morning (fajr‫ ) ﻓﺠﺮ‬ritual
Prayer. When they heard the call (adzân ‫ ) ﺃﺫﺍﻥ‬for Morning Prayer,
they prayed the fajr, and before fighting his enemies recited this verse.

38. CHAPTER ‫ﺳﻮﺭﺓ ﺹ‬

Sâd (Sâdîq)
(Revealed before Hijrah)
Sâd ‫ﺹ‬, is an abbreviation of Sâdiq and stands for “Truthful”) or for
Sadaq Allâh ‫ﻕ ﷲ‬ َ ‫ﺻﺪ‬
َ - Allâh speaks the truth (cf. 2:1). The contents of
this chapter bear a close resemblance to the previous one, which ended
with the pronouncement that it shall be an evil day for the opponents
of Islam when Divine punishment shall descend into them. This
chapter opens with an equally emphatic declaration that it is an
unalterable decree of the Truthful that by acting upon the teaching of
the Holy Qur’ân the believers will attain power, glory, and eminence.
Verse 11 prophesies that the disbelievers will attack Madînah but that
their armies will be vanquished. This prophecy was fulfilled in their
defeat in the Battle of the Confederates (Ah’zâb).
Vanity, envy, suspicion, and separatism are roots of evil. The
illustrative narrations are mainly those of David and Solomon who
were Prophets as well as kings. Those who rejected these Prophets
were mentioned in the order or their remoteness. Nations inhabiting
places distant from Makkah such as the people of Mosul, Ahqâf and
Egypt have been mentioned first. The people who lived nearer to

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Makkah, like the Hajr, Sadom, Madyan and Âi’kah, are mentioned
afterwards.

ِ ْ‫َﻭ ْﺍﻟﻘُﺮ‬
‫ﺁﻥ ِﺫﻱ ﺍﻟ ﱢﺬ ْﻛ ِﺮ‬
38:1 Dhikr ‫ ﱢﺫ ْﻛﺮ‬is reminder of something that exalts to eminence. The
Holy Qur’ân is a “Reminder” as it reminds us of our basic duties,
which we tend to forget, notably the belief in One God.

‫ﻮﺡ َﻭﻋَﺎ ٌﺩ َﻭﻓِﺮْ ﻋَﻮْ ُﻥ ُﺫﻭ ْﺍﻷَﻭْ ﺗَﺎ ِﺩ‬ ْ َ‫َﻛ ﱠﺬﺑ‬
ٍ ُ‫ﺖ ﻗَ ْﺒﻠَﻬُ ْﻢ ﻗَﻮْ ُﻡ ﻧ‬
38:12 Autâd ‫ ْﺍﻷَﻭْ ﺗَﺎﺩ‬refers to pegs that have been firmly driven into
the ground (cf. 78:7). Autâd al-Ardz ‫ ْﺍﻷَﻭْ ﺗَﺎﺩ ﺍﻻﺭﺽ‬are mountains and
Autâd-al-Bilâd ‫ ْﺍﻷَﻭْ ﺗَﺎﺩ ﺑﻼﺩ‬signify the chiefs of the towns, provinces, or
countries (Lisân).
The number of poles supporting a Bedouin tent is determined by its
size, and the latter has always depended on the status and power of its
owner. Thus, a mighty chieftain is often alluded to as Autâd . In
classical Arabic, the term is used idiomatically for mighty dominions,
a firmness of power, and strong armies (Kashshaf). Here we are told
that Pharaoh was Dhul-Autâd (89:10) because his kingdom was as
firmly established as a tent, secured by stakes and pegs, or because he
was a commander of large armies and hosts, or because he was in the
habit of fastening the hands and feet of his victims to pickets driven
into the ground (Baidzawî). The tent-like shape of the Egyptian
pyramids in which the Pharaohs were buried may also have been
eluded to here.

ٌ‫ﺍﺻْ ﺒِﺮْ َﻋﻠَ ٰﻰ َﻣﺎ ﻳَﻘُﻮﻟُﻮﻥَ َﻭ ْﺍﺫ ُﻛﺮْ َﻋ ْﺒ َﺪﻧَﺎ ﺩَﺍ ُﻭﻭ َﺩ َﺫﺍ ْﺍﻷَ ْﻳ ِﺪ ۖ◌ ﺇِﻧﱠﻪُ ﺃَ ﱠﻭﺍﺏ‬
38:17 Asbir ْ‫ ﺍﺻْ ﺒِﺮ‬is a command to be patient. To be patient does not
mean not to complain and supplicate to God to remove affliction. Job
complained to God, he was called man of patience. Patience is not to
complain to something other than God. Dhal-Aid ‫ َﺫﺍ ْﺍﻷَ ْﻳ ِﺪ‬literally, one

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with hands – The verse describes David as a man with hands. This is
an expression of classical Arabic, meaning a man of power (48:10). A
literal meaning will not make any sense. Similarly, the literal meaning
of the verse 5:38 can be also questioned (cf. 7:71).

ٌ‫ﻮﺭﺓً ۖ◌ ُﻛﻞﱞ ﻟﱠﻪُ ﺃَ ﱠﻭﺍﺏ‬

َ ‫َﻭﺍﻟﻄﱠﻴ َْﺮ َﻣﺤْ ُﺸ‬
38:19 Tair ‫ ﺍﻟﻄﱠ ْﻴ َﺮ‬is derived from târa ‫ ﻁﺎ َﺭ‬meaning a swift animal, bird,
swift cavalry, or can refer to people who are sharp and quick. Here, it
is used as a reference to people who disliked settling down and
preferred moving about the land (Qâmûs, Maydanî, Râzî).

َ ‫َﻭﻫَﻞْ ﺃَﺗَﺎﻙَ ﻧَﺒَﺄ ُ ْﺍﻟﺨَﺼْ ِﻢ ﺇِ ْﺫ ﺗَ َﺴ ﱠﻮﺭُﻭﺍ ْﺍﻟ ِﻤﺤْ َﺮ‬

‫ﺍﺏ‬
38:21 Jewish power was at its zenith during the reigns of David and
Solomon, yet mischief-mongers were busy stirring up discord, and
some evil-minded persons even sought to kill David. It is to one such
attempt at David’s life that reference has been made in the verse.
The two men who tried to attack David by scaling the ramparts of the
fortress were his enemies. When they found that David was ready to
meet them and their plan had been foiled, they invented an excuse for
coming to him in such an unusual manner. By pretending they were
two litigants who sought his judgment, they conjured up a story of
their case at the spur of the moment. However, they did not fool
David, nor did he lose his presence of mind. Instead, he announced his
decision like a judge, and left the incident as it was, considering it a
reminder from Allâh. By referring to such instances, the Holy Prophet
(pbuh) tells the righteous that their enemies would also hatch plots
against them, but Allâh will protect them and the enemies will fail in
their plans.
One should be careful about fabrications that may develop around this
incident. Nowhere does the Holy Qur’ân say that these two men
mentioned above were angels. The description of them as

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“adversaries” and to their scaling the ramparts of the fortress (38:21)

is also inconsistent with this suggestion. The story of David
committing adultery with Beth-Sheba, wife of Uriah, and two angels
having come to remind him of the sin, is a later fabrication wherever it
may be found (the Isrâiliyât – the stories of Jewish traditions). It is an
allegation, which has always been rejected by Muslim scholars as
highly offensive and slanderous. Râzî says, “Most of the learned, and
those who have searched for the truth among them declare this charge
as being false. It is a lie and a mischievous story.” The fourth caliph,
‘Alî(rz) (quoted by Zamakhsharî on the authority of Sâ‘îd bin al-
Musayyab), said, “If anyone should narrate the story of David in the
manner in which the story tellers narrate it, I will have him flogged
with one hundred and sixty stripes, for this is a suitable punishment
for slandering Prophets of Allâh.” This proclamation indirectly recalls
the Qur’ânic ordinance in 24:4, which ordains a punishment of eighty
stripes for accusing someone of adultery without legal proof.

َ ‫َﻭﻅَ ﱠﻦ ﺩَﺍ ُﻭﻭ ُﺩ ﺃَﻧﱠ َﻤﺎ ﻓَﺘَﻨﱠﺎﻩُ ﻓَﺎ ْﺳﺘَ ْﻐﻔَ َﺮ َﺭﺑﱠﻪُ َﻭﺧَ ﱠﺮ َﺭﺍ ِﻛﻌًﺎ َﻭﺃَﻧ‬
‫َﺎﺏ‬
38:24 The words Fastaghfara ‫ ﻓَﺎ ْﺳﺘَ ْﻐﻔَ َﺮ‬and Ghafarna ‫ ﻏﻔَﺮﻧﺎ‬in verse 25
by no means indicate that David had committed a sin, for Istighfâr
‫ ﺃﺳﺘﻐﻔﺎﺭ‬really signifies the seeking of protection (Barmawî in his
commentary of Bukhârî). Ghafra ‫ َﻏﻔَ َﺮ‬means covering with that which
protects a thing from dirt (Râghib). In religious terminology, the word
Ghafra ‫ َﻋ ْﻔﺮ‬is used in the sense of seeking protection from the
commission of sins and faults ( see Nihâyah). David sought Divine
protection when he saw that his enemies had grown so bold against
him that in spite of all means of protection he had taken, they could
even enter into his private chamber. No doubt the Prophets of Allâh
are human beings, and subject to the weaknesses inherent in human
nature as such, and theoretically they can sin by virtue of their very
nature, but because of being chosen by Allâh, they remain Ma‘sûm
(‫ ﻣﻌﺼﻮﻡ‬- innocent) and cannot commit sin. Their purity comes from

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their inner struggles and trials and thus represents a moral

achievement, which is a result of an in-born quality given by God. As
the Holy Prophet (pbuh) said, “I, too, have a Satan, but my Satan has
embraced Islam and he is my obedient servant, and he does not enjoin
me except to righteousness and the Truth.” Therefore, the Prophets of
Allâh cannot ever commit sins and are of pure character. After all,
how could a sinful person purify others from sins, which is the main
function of Prophets?
However, the story of Uriah, somewhat arbitrarily developed by the
writers of the Bible (11 Samuel), over the course of the centuries,
contradicts this doctrine. It may be added that a party of the Israelites
themselves was opposed to David (2:102), and that the revolt of the
ten tribes against Rehoboam, son of Solomon, is a proof of this. This
explains many of the false charges originating among Israelites
against their own two Prophet-kings. However, the Holy Qur’ân says
that David “ever turned to Allâh” and that “he gave him wisdom and a
clear judgment” (27:15; 34:10, 6:84) .

َ ‫َﻭﻟَﻘَ ْﺪ ﻓَﺘَﻨﱠﺎ ُﺳﻠَ ْﻴ َﻤﺎﻥَ َﻭﺃَ ْﻟﻘَ ْﻴﻨَﺎ َﻋﻠَ ٰﻰ ُﻛﺮْ ِﺳﻴﱢ ِﻪ َﺟ َﺴﺪًﺍ ﺛُ ﱠﻢ ﺃَﻧ‬
‫َﺎﺏ‬
38:34 Jasd ‫ َﺟ َﺴﺪ‬is a body (cf. 21:8; 7:148; 20:88). To explain this
verse some commentators advance the most fantastic stories, almost
all of which can be traced back to Jewish sources. Râzî rejects them
all, maintaining that they are unworthy of consideration or even
mention. It is to be borne in mind that in classical Arabic, a person
utterly devoid of moral values is often described as a jasd (‫) َﺟ َﺴﺪ‬: a
body devoid of spiritual faith (cf. 21:8; 7:148; 20:88). The reference
made here is to Solomon’s son, an imbecile heir to his throne, who
lost the allegiance of all except a single tribe of Israel (1 Kings,
12:17). Solomon had himself either foreseen this or had a vision, that
after his death his kingdom would not maintain its integrity and glory
under an incompetent and inefficient “creature of the earth who ate
away his staff” (cf.: 34:14). Therefore, he turned to Allâh and prayed

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to Him for a spiritual Kingdom (38:35), for that is the only type of
kingdom that could not be inherited by anyone, therefore is not in
danger of being spoiled by an unworthy heir or being exposed to
worldly intrigue.

ٍ ‫ﺐ َﻭ َﻋ َﺬﺍ‬
‫ﺏ‬ ٍ ْ‫ﺎﻥ ﺑِﻨُﺼ‬ ‫ﱡﻮﺏ ﺇِ ْﺫ ﻧَﺎﺩ َٰﻯ َﺭﺑﱠﻪُ ﺃَﻧﱢﻲ َﻣ ﱠ‬
ُ َ‫ﺴﻨِ َﻲ ﺍﻟ ﱠﺸ ْﻴﻄ‬ َ ‫َﻭ ْﺍﺫ ُﻛﺮْ َﻋ ْﺒ َﺪﻧَﺎ ﺃَﻳ‬
38:41 All that the Holy Qur’ân states about Ayûb (Job) is that he was
a righteous servant of Allâh, who suffered some kind of distress, who
remained patient under trials and was ultimately delivered. Neither
Job nor Adam were given the title of Prophet in the Holy Qur’ân. As
such, it is irrelevant to discuss whether Job and Adam were Prophets.
The dramatic story of the Bible comprising forty two chapters known
as the Book of Job finds no place in the Holy Qur’ân. It seems what
we read in Qur’ân is that Job lived in a country whose ruler was – as
the use of the word shaitân ( ُ‫ ) ﱠﺷ ْﻴﻄَﺎﻥ‬shows – a cruel and tyrannical
polytheist who persecuted him and afflicted him with torments. Job
had to emigrate and take a refuge in another country, and in his long
and tiresome journey, the “devil of the desert”– thirst, afflicted him
with weariness and torment. Furthermore, his migration separated him
from his family and his tribe.

ِ َ‫ﺍﺭْ ُﻛﺾْ ﺑِ ِﺮﺟْ ﻠِﻚَ ۖ◌ ﻫَ ٰـ َﺬﺍ ُﻣ ْﻐﺘَ َﺴ ٌﻞ ﺑ‬

ٌ‫ﺎﺭ ٌﺩ َﻭ َﺷ َﺮﺍﺏ‬
38:42 In obedience to Divine Command, Job continued his journey.
He not only found cool and refreshing water with which he washed
himself and assuaged his thirst, but Allâh also reunited him with his
family and his earlier followers and gave him many new adherents.
It was said, "Urge with your foot, for there is a cool bathing place.” in
other words, cool water is the remedy of strong heat, as he had to be
soothed by Allâh with the coolness of water.

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َ ُ‫َﺚ ۗ◌ ﺇِﻧﱠﺎ َﻭ َﺟ ْﺪﻧَﺎﻩ‬

‫ﺻﺎﺑِﺮًﺍ ۚ◌ ﻧﱢ ْﻌ َﻢ‬ ِ َ‫َﻭ ُﺧ ْﺬ ﺑِﻴَ ِﺪﻙ‬
ْ ‫ﺿ ْﻐﺜًﺎ ﻓَﺎﺿْ ِﺮﺏ ﺑﱢ ِﻪ َﻭ َﻻ ﺗَﺤْ ﻨ‬
ٌ‫ْﺍﻟ َﻌ ْﺒ ُﺪ ۖ◌ ﺇِﻧﱠﻪُ ﺃَ ﱠﻭﺍﺏ‬
38:44 In this verse, Allâh commends Job for being Sâbir (‫ﺻﺎﺑِ ًﺮ‬ َ ) –
ٌ‫ﺍﺏ‬ َ
patient, steadfast and oft-returning to Allâh (Awwâb ‫)ﺃ ﱠﻭ‬. Patience is
neither resigned acceptance of something believed to be predestined,
nor is it, as many think, merely restraining from complaint. Rather it is
the restraint from complaining to anyone other than Allâh. In this
narration, Allâh has specified a particular aspect of His identity by
which we should call on Him to alleviate a continuously reoccurring
distress as the words awwâb ( ٌ‫ )ﺃَ ﱠﻭﺍﺏ‬and sâbir (‫ﺻﺎﺑِ ًﺮ‬
َ ) indicate. Job acted
according to this wisdom given by Allâh. Allâh “found him repentant
and always returning to Him” in prayers. He therefore correctly
appealed to the All-Mighty, the One Who alleviates the hurt, instead
of resorting to a particular cause that might not be in accord with
Allâh’s knowledge concerning the hurt (cf. 39:10). The supplicant
may then be compelled to say, "Allâh does not answer my prayers"
when he resorts to the cause and not to the alleviator of the cause. The
narrative of Job is an important lesson for the community of Prophet
Muhammad (pbuh).

ٌ ‫ﻫَ ٰـ َﺬﺍ ﻓَ ْﻠﻴَ ُﺬﻭﻗُﻮﻩُ َﺣ ِﻤﻴ ٌﻢ َﻭ َﻏﺴﱠﺎ‬

‫ﻕ‬
38:57 The rebellious disbelievers will be made to drink things which
ٌ ‫) َﻏﺴﱠﺎ‬, as they went to
are intensely hot (‫ ) َﺣ ِﻤﻴ ٌﻢ‬or intensely cold (‫ﻕ‬
extremes and did not follow a moderate middle course. Thus, it is for
the medicine to lessen that which has increased in intensity and to
increase that, which has decreased in intensity to achieve equilibrium.
Allâh is described sometimes as pleased (98:8) and sometimes
displeased (16:106). A person’s anger causes his pleasure to cease,
and his pleasure causes his anger to cease. Pleasure is the preference
sought by Allâh. It is therefore not possible that the people of the fire
will suffer Allâh’s wrath and displeasure of Allâh forever, and will
never enjoy His pleasure. The dwellers of Fire will eventually be
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relieved because of the inclination and preference of Allâh for Mercy.

It will be His pleasure to relieve the inmates of fire ultimately from
the tortures of the heat.

39. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬

The Multitudes
(Revealed before Hijrah)
This is the last of the six chapters dealing with the secrets of the
Hereafter. The chapters name refers to the two multitudes: the
multitude of believers and those of the disbelievers. By contrasting
them, it has been concluded that the disbelievers suffer setbacks in life
as they do not follow the ways of rectitude, invent lies, and reject
moral values. On the other hand, the believers are of sublime character
and are people of high-mindedness, so that they progress by accepting
the truth brought by the Prophets and follow the path shown to them.

َ‫ﷲَ ُﻣ ْﺨﻠِﺼًﺎ ﻟﱠﻪُ ﺍﻟ ﱢﺪﻳﻦ‬ ‫َﺎﺏ ﺑِ ْﺎﻟ َﺤ ﱢ‬

‫ﻖ ﻓَﺎ ْﻋﺒُ ِﺪ ﱠ‬ َ ‫ﺇِﻧﱠﺎ ﺃَﻧﺰَ ْﻟﻨَﺎ ﺇِﻟَ ْﻴﻚَ ْﺍﻟ ِﻜﺘ‬
39:2 ‘Abud ‫ ﺍ ْﻋﺒُ ِﺪ‬is derived from ‘abada ‫ ﻋَﺒ َﺪ‬and means to worship,
serve, adore, obey, venerate, submit, devote, to accept the impression
of a thing, or to impress Divine Attributes (Lisân, Tâj, Râghib).
According to Ibn ‘Abbâs the meaning of this commanding word, Fa
‘abud Allâh (َ‫ﷲ‬‫)ﻓَﺎ ْﻋﺒُ ِﺪ ﱠ‬, “serve Allâh!” is meant in the sense of “know
Allâh!” It can also mean, “be lowly towards Allâh!” Nobody can be
lowly towards another unless he knows him. Therefore, it is necessary
to know Him and know the fact that He is the possessor of All-
Mightiness before Whom all the mighty of the world are to be lowly.
Ibn ‘Abbâs , in his explanation of the word ‘abada laid emphasis on

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the meaning of “knowledge” and “knowing”. We are reminded again

that we have to turn to the Alleviator of the cause and not to the cause
itself in order to see our prayers accepted (cf.: 38:44; 39:10; 39:20)

‫ﷲِ ُﺯ ْﻟﻔَ ٰﻰ ﺇِ ﱠﻥ ﱠ‬
َ‫ﷲ‬ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺨَ ُﺬﻭﺍ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺃَﻭْ ﻟِﻴَﺎ َء َﻣﺎ ﻧَ ْﻌﺒُ ُﺪﻫُ ْﻢ ﺇِ ﱠﻻ ﻟِﻴُﻘَ ﱢﺮﺑُﻮﻧَﺎ ﺇِﻟَﻰ ﱠ‬
‫ﷲَ َﻻ ﻳَ ْﻬ ِﺪﻱ َﻣ ْﻦ ﻫُ َﻮ َﻛﺎ ِﺫﺏٌ َﻛﻔﱠﺎ ٌﺭ‬ ‫ﻳَﺤْ ُﻜ ُﻢ ﺑَ ْﻴﻨَﻬُ ْﻢ ﻓِﻲ َﻣﺎ ﻫُ ْﻢ ﻓِﻴ ِﻪ ﻳَ ْﺨﺘَﻠِﻔُﻮﻥَ ۗ◌ ﺇِ ﱠﻥ ﱠ‬
39:3 Worshippers of God incarnates claim that such deities are
worshiped only to achieve nearness to God, as if God Himself were
unapproachable. Idol-worshippers often claim that the idols are only
symbols to concentrate their attention on God. Christians say one
cannot worship the unseen God, so Jesus Christ is nothing but an
incarnation of God, and that without the son they can have no access
to God. This undue reverence to created things is a step leading to the
degradation of human nature. The words ‫ﷲِ ُﺯ ْﻟﻔَ ٰﻰ‬
‫َﻣﺎ ﻧَ ْﻌﺒُ ُﺪﻫُ ْﻢ ﺇِ ﱠﻻ ﻟِﻴُﻘَ ﱢﺮﺑُﻮﻧَﺎ ﺇِﻟَﻰ ﱠ‬
“We serve them only that they may bring us near to Allâh in station”
relates not only to the worship of Jesus, Buddha, Mary, Saints,
Angels, and other deified entities, but also of their symbolic
representation in crosses, statues, pictures, relics, tombs and even
human representatives of the Divine like monks in temples.

‫ﻑ ﱠﻣ ْﺒﻨِﻴﱠﺔٌ ﺗَﺠْ ِﺮﻱ ِﻣﻦ ﺗَﺤْ ﺘِﻬَﺎ‬

ٌ ‫ﻑ ﱢﻣﻦ ﻓَﻮْ ﻗِﻬَﺎ ُﻏ َﺮ‬ ٌ ‫ﻟَ ٰـ ِﻜ ِﻦ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﻘَﻮْ ﺍ َﺭﺑﱠﻬُ ْﻢ ﻟَﻬُ ْﻢ ُﻏ َﺮ‬
‫ْﺍﻷَ ْﻧﻬَﺎ ُﺭ‬
39:20 This verse describes Paradise in a manner very different from
any other religion or Divine Book. The “lofty mansions, story upon
ٌ ‫ﻑ ﱢﻣﻦ ﻓَﻮْ ﻗِﻬَﺎ ُﻏ َﺮ‬
story” ‫ﻑ‬ ٌ ‫ ُﻏ َﺮ‬are a reference to the endless advancement of
Heavenly life. The progress of human soul therein does not stop,
hence the Dwellers of Paradise are taught a prayer which is given in
verse 66:8 where it says, “Our Lord! Perfect our light for us and
[continue to] protect us [against our lapses]” (66:8).

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ِ ْ‫ﷲَ ﺃَﻧﺰَ َﻝ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَ َﺴﻠَ َﻜﻪُ ﻳَﻨَﺎﺑِﻴ َﻊ ﻓِﻲ ْﺍﻷَﺭ‬
‫ﺽ ﺛُ ﱠﻢ ﻳ ُْﺨ ِﺮ ُﺝ ﺑِ ِﻪ‬ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ ﺃَ ﱠﻥ ﱠ‬
َ‫ﺯَ ﺭْ ﻋًﺎ ﱡﻣ ْﺨﺘَﻠِﻔًﺎ ﺃَ ْﻟ َﻮﺍﻧُﻪُ ﺛُ ﱠﻢ ﻳَ ِﻬﻴ ُﺞ ﻓَﺘ ََﺮﺍﻩُ ُﻣﺼْ ﻔَ ًّﺮﺍ ﺛُ ﱠﻢ ﻳَﺠْ َﻌﻠُﻪُ ُﺣﻄَﺎ ًﻣﺎ ۚ◌ ﺇِ ﱠﻥ ﻓِﻲ َﺫٰﻟِﻚ‬
ِ ‫ﻟَ ِﺬ ْﻛ َﺮ ٰﻯ ِﻷُﻭﻟِﻲ ْﺍﻷَ ْﻟﺒَﺎ‬
‫ﺏ‬
39:21 “Behold! In this is a reminder for people endowed with pure
and clear understanding” ‫ﺏ‬ ِ ‫ﻚ ﻟَ ِﺬ ْﻛ َﺮ ٰﻯ ِﻷُﻭﻟِﻲ ْﺍﻷَ ْﻟﺒَﺎ‬
َ ِ‫ ﺇِ ﱠﻥ ﻓِﻲ َ ٰﺫﻟ‬shows that here is
a similitude to Divine Revelation, how it affects people of various
natures and ethnic origins. This message is repeated in verse 39:27.

ِ ْ‫ﺎﺱ ﻓِﻲ ﻫَ ٰـ َﺬﺍ ْﺍﻟﻘُﺮ‬

َ‫ﺁﻥ ِﻣﻦ ُﻛﻞﱢ َﻣﺜَ ٍﻞ ﻟﱠ َﻌﻠﱠﻬُ ْﻢ ﻳَﺘَ َﺬ ﱠﻛﺮُﻭﻥ‬ ِ ‫ﺿ َﺮ ْﺑﻨَﺎ ﻟِﻠﻨﱠ‬
َ ‫َﻭﻟَﻘَ ْﺪ‬
39:27 “We have set forth for the people all sorts of excellent and
useful proofs in this Qur’ân” refers to the information provided in
verse 39:21. The Holy Qur’ân is a Perfect Book that contains not only
all the right ideas, ordinances, and principles of permanent utility, but
also responds to all objections of its opponents (cf.: 25:33).

‫ﺏ ﱠ‬
ْ‫ﷲُ َﻣﺜَ ًﻼ ﱠﺭﺟ ًُﻼ ﻓِﻴ ِﻪ ُﺷ َﺮ َﻛﺎ ُء ُﻣﺘَ َﺸﺎ ِﻛﺴُﻮﻥَ َﻭ َﺭﺟ ًُﻼ َﺳﻠَ ًﻤﺎ ﻟﱢ َﺮﺟ ٍُﻞ ﻫَﻞ‬ َ ‫ﺿ َﺮ‬
َ
ۚ◌ ‫ﺎﻥ َﻣﺜَ ًﻼ‬ِ َ‫ﻳَ ْﺴﺘ َِﻮﻳ‬
39:29 “We have set forth for the people all sorts of excellent and
useful proofs in this Qur’ân” refers to the information provided in
verse 39:21. The Holy Qur’ân is a Perfect Book that contains not only
all the right ideas, ordinances, and principles of permanent utility, but
also responds to all objections of its opponents (cf. 25:33).

َ ‫ﻕ ﺇِ ْﺫ‬
◌ۚ ُ‫ﺟﺎ َءﻩ‬ َ ‫ﷲِ َﻭ َﻛ ﱠﺬ‬
ِ ‫ﺏ ﺑِﺎﻟﺼﱢ ْﺪ‬ ‫ﺏ َﻋﻠَﻰ ﱠ‬ ْ َ‫ﻓَ َﻤ ْﻦ ﺃ‬
َ ‫ﻅﻠَ ُﻢ ِﻣ ﱠﻤﻦ َﻛ َﺬ‬
39:32 The worst category of people are those who claim that Allâh
speaks to them, when Allâh has not, in fact, spoken to them. This also
includes people who invent dreams, as dreams are the first category of
Divine Revelation. The verse also refers to people who falsely ascribe
statements to the Prophets of God, in particular to Holy Prophet

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(pbuh). Kadhdhaba bil-Sidq (‫ﻕ‬ ِ ‫ﺼ ْﺪ‬ َ ‫ ) َﻛ ﱠﺬ‬is the forger of Traditions

‫ﺏ ﺑِﺎﻟ ﱢ‬
(Hadîth) of the Holy Prophet (pbuh), as he spoke in the name of Allâh.
The following individuals were notorious for forging Traditions: 1)
Ibn ‘Abdu al Ihya’ in the city of Madînah; 2) Waqîdî in Baghdad. He
is frequently quoted by Christian theologians; 3) Muqated bin Salam
in Khurasân; 4) Muhammad bin Zaid in Syria; 5) Ibn ‘Alî Aufa Kufi;
6) Ahmad Zubairî; 7) Ibn Akshah; 8) Ibn Taimûr. These persons
forged Traditions indiscriminately, according to the needs of society
or factional creed, or to simply adorn their writings. The true scholars
of the traditions (Muhaddithîn) did not stop at identifying the spurious
traditions but also compiled books to disclose their falsehoods and
fabrications, and to put the people on guard against them.
The following are some of the important Muhaddithîn who worked to
prove the falsehood of the above self-proclaimed traditionalists: 1) Ibn
Zauj; 2) Ibn ‘Abd al-Barr; 3) Mulla ‘‘Alî al-Qârî; 4) Shaukânî. It is
important to note that these Muhaddithîn were not paid by any
organization or political leader, and were thus independent and
unhampered by outside influences. They did not even spare the
Caliphs, officials, and people of authority. They would rather have
been imprisoned or endured torture than sacrifice their independence
in selecting genuine Traditions ( - Ahadîth).

َ‫ﻟَﻬُﻢ ﱠﻣﺎ ﻳَ َﺸﺎءُﻭﻥَ ِﻋﻨ َﺪ َﺭﺑﱢ ِﻬ ْﻢ ۚ◌ َ ٰﺫﻟِﻚَ َﺟﺰَ ﺍ ُء ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦ‬
39:34 “They will have what they desire” means that the prayers and
supplications of Muhsinîn َ‫ – ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦ‬the doers of good deeds, will be
accepted, as these people wish nothing except what Allâh wishes (cf.:
76:30). This Divine promise is for all times.

َ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
‫ﺽ ﻟَﻴَﻘُﻮﻟُ ﱠﻦ ﱠ‬
ُ‫ﷲ‬ َ َ‫َﻭﻟَﺌِﻦ َﺳﺄ َ ْﻟﺘَﻬُﻢ ﱠﻣ ْﻦ ﺧَ ﻠ‬
ِ ‫ﻖ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍ‬

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 39. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬

39:38 There is a voice in every human being that proclaims that

certainly there is someone who is the creator of the heavens and the
earth.

‫ﺖ ﻓِﻲ َﻣﻨَﺎ ِﻣﻬَﺎ‬ َ ُ‫ﷲُ ﻳَﺘ ََﻮﻓﱠﻰ ْﺍﻷَﻧﻔ‬

ْ ‫ﺲ ِﺣﻴﻦَ َﻣﻮْ ﺗِﻬَﺎ َﻭﺍﻟﱠﺘِﻲ ﻟَ ْﻢ ﺗَ ُﻤ‬ ‫ﱠ‬
39:42 “To take away souls” ‫ﺲ‬ َ ُ‫ ﻳَﺘَ َﻮﻓﱠﻰ ْﺍﻷَﻧﻔ‬is meant in the sense that the
power of choice, self-recognition, and decision is no longer at human
disposal at the time of death or when a person is sleeping. Just like the
soul does not perish in sleep, neither does it do so after death. In both
cases, the soul is under Divine control. When the sleeper awakens, it
is as if Allâh, by His leave, gives back the body its soul. The body
regains its power of choice, self-recognition and decision. For those
who die, the soul remains under the Power of their Lord “till a fixed
period”. At the end of this fixed period, that is the Day of Judgment,
all souls will be raised to life again and judgment will be passed. This
judgment is passed soon after death for those with whom Allâh is
pleased, whereas the guilty ones remain in a state that is neither death
nor life (cf. 20:70-76). The verse confirms life after death in a
beautiful way that appeals to our reflecting thoughts.

َ ُ‫ﻗُﻞ ﱢ ﱠ¶ِ ﺍﻟ ﱠﺸﻔَﺎ َﻋﺔ‬

◌ۖ ‫ﺟ ِﻤﻴﻌًﺎ‬
39:44 Shafâ‘at ُ‫ ﺍﻟ ﱠﺸﻔَﺎ َﻋﺔ‬is intercession. There are many types of
intercession: Intercession out of love, intercession out of mercy,
intercession out of friendship, intercession owing to rank and position.
The verse tells us that all types of intercession belong to Allâh (cf.
4:85; 43:86; 53:26).

َ‫ﺐ َﻭﺍﻟ ﱠﺸﻬَﺎ َﺩ ِﺓ ﺃَﻧﺖَ ﺗَﺤْ ُﻜ ُﻢ ﺑَ ْﻴﻦ‬ ِ ‫ﺽ ﻋَﺎﻟِ َﻢ ْﺍﻟ َﻐ ْﻴ‬

ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬ ِ َ‫ﻗُ ِﻞ ﺍﻟﻠﱠﻬُ ﱠﻢ ﻓ‬
َ ‫ﺎﻁ َﺮ ﺍﻟ ﱠﺴ َﻤ‬
َ‫ِﻋﺒَﺎ ِﺩﻙَ ﻓِﻲ َﻣﺎ َﻛﺎﻧُﻮﺍ ﻓِﻴ ِﻪ ﻳَ ْﺨﺘَﻠِﻔُﻮﻥ‬
39:46 This is a beautiful prayer being taught to us (cf. 27:62; 21:86)

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َ ُ‫َﻭﺃَﻧِﻴﺒُﻮﺍ ﺇِﻟَ ٰﻰ َﺭﺑﱢ ُﻜ ْﻢ َﻭﺃَ ْﺳﻠِ ُﻤﻮﺍ ﻟَﻪُ ِﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ ﻳَﺄْﺗِﻴَ ُﻜ ُﻢ ْﺍﻟ َﻌ َﺬﺍﺏُ ﺛُ ﱠﻢ َﻻ ﺗ‬
َ‫ﻨﺼﺮُﻭﻥ‬
39:54 Turning to the Lord and submitting to His will are the two
conditions that must be met for the promise given in the previous
verse (39:53).

‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴ ُﻜﻢ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜﻢ ﱢﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ ﻳَﺄْﺗِﻴَ ُﻜ ُﻢ ْﺍﻟ َﻌ َﺬﺍﺏُ ﺑَ ْﻐﺘَﺔً َﻭﺃَﻧﺘُ ْﻢ‬ُ
ِ ‫َﻭﺍﺗﱠﺒِﻌُﻮﺍ ﺃَﺣْ َﺴﻦَ َﻣﺎ ﺃ‬
َ‫َﻻ ﺗَ ْﺸ ُﻌﺮُﻭﻥ‬
39:55 The expression “follow the best that has been revealed” ‫َﻭﺍﺗﱠﺒِﻌُﻮﺍ‬
ُ
ِ ‫ﺃَﺣْ ﺴَﻦَ َﻣﺎ ﺃ‬, means that what Allâh has revealed is the best.
‫ﻧﺰ َﻝ ﺇِﻟَ ْﻴ ُﻜﻢ‬
Another interpretation of this verse is possible if one takes into
account the broader meaning of the word Ahsan ( َ‫)ﺃَﺣْ ﺴَﻦ‬. There are two
ways to resolve an injustice done to someone. Either, the harsher
principle of eye for an eye, which is allowed in some cases, or more
mercifully, ihsân ‫ﺇﺣﺴﺎﻥ‬. The verse teaches us that the way that is good
(Ahsan َ‫ )ﺃَﺣْ ﺴَﻦ‬should be followed. Ahsan is the way of forgiveness, and
of foregoing injustice (cf. 39:58).

40. CHAPTER ‫ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬

Granter of Protection
(Revealed before Hijrah)
The title of this chapter is derived from verses 2 and 42. This is the
first of seven consecutive chapters that start with the abbreviated
letters Hâ Mîm ‫ﺣﻢ‬. These abbreviations stand for Allâh’s Attributes al-
Hamîd ‫ ﺍﻟﺤﻤﻴﺪ‬- the Praiseworthy and al-Majîd ‫ ﺍﻟﻤﺠﻴﺪ‬- the Lord of Honor
(cf. 2:1). The first Attribute is related to the creation and to Revelation
and the second to the Hereafter and Eternity. According to Ibn ‘Abbâs

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 40. CHAPTER ‫ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬

it is an oath; the two letters are an abbreviation for al-Rahmân ‫ﺍﻟﺮﺣﻤﺎﻥ‬,

(the Beneficent). Imâm Râzî has given three interpretations for Hâ
Mîm ‫ﺣ ٓﻢ‬.
i. Hâ ‫ ﺡ‬stands for Hamîd ‫( ﺣﻤﻴﺪ‬Praiseworthy God) and
Mîm ‫ ﻡ‬stands for Majîd ‫( ﻣﺠﻴﺪ‬God of Glory and Honour).
ii. Hâ Mîm ‫ ﺣ ٓﻢ‬stands for Hayya ‫( ﺣﻴﯽ‬the Living) and Qayyûm ‫( ﻗﻴﻮﻡ‬the
Self-Subsisting)
iii. Hâ Mîm ‫ ﺣ ٓﻢ‬stands for Rahmân ‫( ﺭﺣﻤﺎﻥ‬Most Beneficent) and Rahîm
‫( ﺭﺣﻴﻢ‬Ever Merciful)
Hamîd ‫ ﺣﻤﻴﺪ‬is the One Who is praised. He is praised by virtue of His
praise of Himself since His eternity and by virtue of praise by His
servants for Him until eternity (cf.1:2). This praise recalls His
Attributes of perfection. Majîd is the one who is noble in essence,
loving in actions, gracious and bountiful in gifts. Al-Majîd ‫ ﺍﻟﻤﺠﻴﺪ‬is the
Most Glorious. The nobility of actions is “glory” when it is combined
with goodness and kindness of actions. Al-Majîd combines the
meaning of Majesty - al-Jalîl, ‫ ﺍﻟﺠﻠﻴﻞ‬loving Bestower - al-Wahhâb
‫ ﺍﻟﻮﻫﺎﺏ‬and Generous - al-Karîm ‫( ﺍﻟﻜﺮﻳﻢ‬Al-Ghazâlî in Asmâ Allâh al-
Husnâ). These two subjects take up the central themes in these seven
chapters.
The chapter also carries the name Al-Mu’min - the believing one,
because it recounts the failures of the enemies of Islam, and foretells
that some of them will become supporters of the Truth. This is
described as the triumph of Islam over falsehood. It further makes a
firm declaration that a Messenger of Allâh by himself occupies an
exalted place when he stands up to help the cause of Truth. The
chapters illustrate the invariable Divine Law that say that the help and
succor of Allâh is always with those who are on the right path (cf.
verse 40), and failure and frustration will continue to dog the footsteps
of the wrongdoers till the end of time (cf. verses 46-50). Note that the
name of this chapter, Al-Mu’min ‫ ﺍﻟﻤﺆﻣﻦ‬- the believer - is in the
singular whereas the earlier 23rd chapter of the Holy Quran was called
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Al-Mu’minûn ‫ ﺍﻟﻤﺆﻣﻨﻮﻥ‬- the believers (in the plural). This signifies that
collective forces as well as individual powers, both lend their support
to uphold the cause of truth, and that Islam will gain strength through
them. We read in verse 15 of this Surah: ‫ﻳ ُْﻠﻘِﻲ ﺍﻟﺮﱡ ﻭ َﺡ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ ِﻩ َﻋﻠَ ٰﻰ َﻣﻦ ﻳَﺸَﺎ ُء ِﻣ ْﻦ‬
‫ ِﻋﺒَﺎ ِﺩ ِﻩ‬- “He sends His word by His command to whomsoever of His
servants He pleases.” Rûh-ul-Ma‘ânî cites the saying of the Holy
Prophet (pbuh) about the Mujaddadîn - the Reformers, that Allâh will
raise in the beginning of each century. According to Rûh-ul-Ma‘ânî
this verse also refers to the receivers of Divine Revelations before the
advent of the Holy Prophet (pbuh). The recipients of Divine
Revelation after the Holy Prophet (pbuh) will not have the status of
Prophets, as the Holy Prophet (pbuh) is the last and the seal of all
Prophets (cf.: 33:40). As a Mujaddad is a true believer (mu’min), this
subject rightly fits into this chapter. Finally, there is mention of a
believing person in verse 38-45 who was saved from the torments of
divine punishment (cf. 16:2).

َ ‫ﺵ ﻳ ُْﻠﻘِﻲ ﺍﻟﺮﱡ‬
‫ﻭﺡ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ ِﻩ َﻋﻠَ ٰﻰ َﻣﻦ ﻳَ َﺸﺎ ُء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ‬ ِ ْ‫ﺕ ُﺫﻭ ْﺍﻟ َﻌﺮ‬
ِ ‫َﺭﻓِﻴ ُﻊ ﺍﻟ ﱠﺪ َﺭ َﺟﺎ‬
ِ ‫ﻟِﻴُﻨ ِﺬ َﺭ ﻳَﻮْ َﻡ ﺍﻟﺘﱠ َﻼ‬
‫ﻕ‬
40:15 The word Rûh ‫ ﺭُﻭﺡ‬is used in the Holy Qur’ân mostly in the
sense of Divine Revelation and Mercy (cf. 16:2; 32:9; 38:72; 42:52;
16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171). The statement ‫ﻳ ُْﻠﻘِﻲ‬
‫ ﺍﻟﺮﱡ ﻭ َﺡ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ ِﻩ َﻋﻠَ ٰﻰ َﻣﻦ ﻳَﺸَﺎ ُء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ‬- “He sends His revelation by His own
command to such of His servants as He will”, shows that the blessings
of Divine Revelation are not limited to the Prophets alone. Allâh also
chooses His servants as He wills, and no pious or righteous person can
lay claim on any particular blessing.

َ َ‫ﺻﺮْ ﺣًﺎ ﻟﱠ َﻌﻠﱢﻲ ﺃَ ْﺑﻠُ ُﻎ ْﺍﻷَ ْﺳﺒ‬

‫ﺎﺏ‬ َ َ‫َﻭﻗ‬
ُ ‫ﺎﻝ ﻓِﺮْ ﻋَﻮْ ُﻥ ﻳَﺎ ﻫَﺎ َﻣ‬
َ ‫ﺎﻥ ﺍﺑ ِْﻦ ﻟِﻲ‬
40:36 Hâmân ُ‫ ﻫَﺎ َﻣﺎﻥ‬is used in the Holy Qur’ân in verses 28:38; 29:39;
40:24,36, not as proper name, but the Arabic form of Ha-Amon, the
high priest of Amon, the sun-god of Egypt. Similarly, the term
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 40. CHAPTER ‫ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬

pharaoh is not a proper name, but the title given to Egyptian kings at
the time of Moses. Hâmân in Arabic also means caretaker, or one
charged with construction work.
In ancient Egypt, the compound designation Ha-Amon was given to
every high priest of the Egyptian God Amon. The point is
strengthened by the fact that Pharaoh demanded that Hâmân erect for
him a lofty tower from which he could have a look at the God of
Moses (28:38; 40:36), which may be an allusion to the function of the
high priest as his chief architect (cf. 28:6).

َ ‫ﺍﻟﻨﱠﺎ ُﺭ ﻳُﻌ َْﺮﺿُﻮﻥَ َﻋﻠَ ْﻴﻬَﺎ ُﻏ ُﺪ ًّﻭﺍ َﻭ َﻋ ِﺸﻴًّﺎ ۖ◌ َﻭﻳَﻮْ َﻡ ﺗَﻘُﻮ ُﻡ ﺍﻟﺴﱠﺎ َﻋﺔُ ﺃَ ْﺩ ِﺧﻠُﻮﺍ‬
‫ﺁﻝ‬
ِ ‫ﻓِﺮْ ﻋَﻮْ ﻥَ ﺃَ َﺷ ﱠﺪ ْﺍﻟ َﻌ َﺬﺍ‬
‫ﺏ‬
40:46 The verse speaks of a punishment, which is presented “morning
and evening” (‫) ُﻏ ُﺪ ًّﻭﺍ َﻭ َﻋ ِﺸﻴًّﺎ‬. As after the Day of Judgment there will not
be any sunrise or sunset, it should be applied to the present world.
The “people of Pharaoh” are representative of arrogant transgressors
that are prevalent in any age. The expression “morning and evening”
may also refer to the punishment of the souls in the graves and to
Barzakh, which is an intervening stage before the full and complete
manifestation of Heaven and Hell on the Day of Judgment (cf.
23:100). The verse in reference speaks of the fire that “Pharaohs
people” will be exposed to both morning and evening (‫) ُﻏ ُﺪ ًّﻭﺍ َﻭ َﻋ ِﺸﻴًّﺎ‬, and
speaks of the punishment of the day when the appointed Hour of
Resurrection is to come, and “Pharaohs people” are ordered to be cast
into the severe punishment. Therefore, we learn that the arrogant and
haughty ones will be chastised in this world even before the ultimate
punishment of the Judgment Day and will be subjected to the
punishment of the grave and that of Barzakh.

ِ ‫ﻒ َﻋﻨﱠﺎ ﻳَﻮْ ًﻣﺎ ﱢﻣﻦَ ْﺍﻟ َﻌ َﺬﺍ‬

‫ﺏ‬ ِ ‫ﺎﻝ ﺍﻟﱠ ِﺬﻳﻦَ ﻓِﻲ ﺍﻟﻨﱠ‬
ْ ‫ﺎﺭ ﻟِﺨَ ﺰَ ﻧَ ِﺔ َﺟﻬَﻨﱠ َﻢ ﺍ ْﺩ ُﻋﻮﺍ َﺭﺑﱠ ُﻜ ْﻢ ﻳُﺨَ ﻔﱢ‬ َ َ‫َﻭﻗ‬

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40:49 Begging on the day of Resurrection for the relief from torments
will be of no avail. This is because the verdict has been already
spoken upon people in recompense for their deeds. The opinion of
some commentators based on this verse is that the prayers of the
disbelievers are never accepted. This is not true. The Holy Qur’ân
says, “Or Who is it that answers the distressed person when he calls
on Him, and removes [his] distress?” (27:62) Thus Allâh does answer
the prayers of a distressed person when he calls upon Him, whether he
is a believer or a disbeliever. Here the term “a distressed person” is a
general term and can refer to anybody - a believer or a disbeliever.

ِ ْ ‫َﻭﺍ ْﺳﺘَ ْﻐﻔِﺮْ ﻟِ َﺬﻧﺒِﻚَ َﻭ َﺳﺒﱢﺢْ ﺑِ َﺤ ْﻤ ِﺪ َﺭﺑﱢﻚَ ﺑِ ْﺎﻟ َﻌ ِﺸ ﱢﻲ َﻭ‬

ِ ‫ﺍﻹ ْﺑ َﻜ‬
‫ﺎﺭ‬
40:55 The Morning and Night Prayer are prescribed here.

ِ ‫ﺎﺱ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﺃَ ْﻛﺜَ َﺮ ﺍﻟﻨﱠ‬

‫ﺎﺱ َﻻ‬ ِ ‫ﺽ ﺃَ ْﻛﺒَ ُﺮ ِﻣ ْﻦ ﺧَ ْﻠ‬
ِ ‫ﻖ ﺍﻟﻨﱠ‬ ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬
ِ ‫ﺎﻭﺍ‬ ُ ‫ﻟَﺨَ ْﻠ‬
َ ‫ﻖ ﺍﻟ ﱠﺴ َﻤ‬
َ‫ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬
40:57 According to Abul ‘Âliyah and other renowned scholars such as
Baghawî and Ibn Hajar, the word al-Nâs (‫ﺎﺱ‬ ِ ‫ )ﺍﻟﻨﱠ‬in the text also signify
the Dajjâl - the Anti-Christ. It is reported that the Holy Prophet (pbuh)
said that from the creation of man to the coming of the Hour, there is
no creation greater in temptation than the Anti-Christ (Bukhârî;
Ma’âlim al-Tanzîl by Baghawî cf. 114:1). If there is a majority of
people who do not know the Divine mysteries, it does not mean that
these mysteries are absent (cf. 40:83).

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 ْ َ‫ﺳﻮﺭﺓ ﻓُﺼﱢ ﻠ‬
41. CHAPTER ‫ﺖ‬
Detailed and Clear in Exposition
(Revealed before Hijrah)
Fussilât ‫ﺖ‬ ‫ ﻓُ ﱢ‬means detailed and clear in exposition. The title is
ْ َ‫ﺼﻠ‬
taken from verse 3 and refers to the clearly spelled-out messages of
the Holy Qur’ân. This subject matter is expounded on in verses 40-44.
An alternative name of the chapter is Hâ Mîm Al-Sajdah, where Hâ
stand for Hamîd ‫ﺣﻤﻴﺪ‬, Praiseworthy, and Mîm for Majîd ‫ﻣﺠﻴﺪ‬, Lord of
Honor. (cf. 40:1) As the second of the seven chapters of the Hâ Mîm
group, chapter 41 is closely linked to the preceding chapter 40 and the
subsequent chapter 42 in content and style.
When ‘Utbah ibn Râbiah came to the Holy Prophet (pbuh) with a
message from the pagans of Makkah for a compromise, he recited in
reply the first thirteen verses of this chapter. When the Holy Prophet
(pbuh) reached verse 13, warning the Makkans of the fate of ‘Âd and
Thamûd, ‘Utbah requested him to speak no more.

ِ ‫ﻲ ﺃَﻧﱠ َﻤﺎ ﺇِﻟَ ٰـﻬُ ُﻜ ْﻢ ﺇِﻟَ ٰـﻪٌ َﻭ‬

‫ﺍﺣ ٌﺪ ﻓَﺎ ْﺳﺘَﻘِﻴ ُﻤﻮﺍ ﺇِﻟَ ْﻴ ِﻪ‬ َ ‫ﻗُﻞْ ﺇِﻧﱠ َﻤﺎ ﺃَﻧَﺎ ﺑَ َﺸ ٌﺮ ﱢﻣ ْﺜﻠُ ُﻜ ْﻢ ﻳ‬
‫ُﻮﺣ ٰﻰ ﺇِﻟَ ﱠ‬
‫﴾ ﺍﻟﱠ ِﺬﻳﻦَ َﻻ ﻳ ُْﺆﺗُﻮﻥَ ﺍﻟ ﱠﺰ َﻛﺎﺓَ َﻭﻫُﻢ ﺑِ ْﺎﻵ ِﺧ َﺮ ِﺓ ﻫُ ْﻢ‬٦﴿ َ‫َﻭﺍ ْﺳﺘَ ْﻐﻔِﺮُﻭﻩُ ۗ◌ َﻭ َﻭ ْﻳ ٌﻞ ﻟﱢ ْﻠ ُﻤ ْﺸ ِﺮ ِﻛﻴﻦ‬
َ‫َﻛﺎﻓِﺮُﻭﻥ‬
41:6-7 Belief in Divine Unity, charity for the needy and the belief in
the Hereafter are three cardinal commandments of the Holy Qur’ân.
Conversely, a deliberate offense against any of these three demands
amounts to a denial of ones responsibility before Allâh.

‫ﺽ ﻓِﻲ ﻳَﻮْ َﻣﻴ ِْﻦ َﻭﺗَﺠْ َﻌﻠُﻮﻥَ ﻟَﻪُ ﺃَﻧﺪَﺍﺩًﺍ‬

َ ْ‫ﻖ ْﺍﻷَﺭ‬
َ َ‫ﻗُﻞْ ﺃَﺋِﻨﱠ ُﻜ ْﻢ ﻟَﺘَ ْﻜﻔُﺮُﻭﻥَ ﺑِﺎﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
41:9 With reference to this and the following verses, some people
question why two periods are mentioned even though Allâh is All-
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 ‫ﺳﻮﺭﺓ ﻓ ُ ﱢ‬
ْ َ‫ﺼﻠ‬
41. CHAPTER ‫ﺖ‬

Powerful and therefore might bring everything into being in a moment

by uttering a single word “Be!” The truth is that everything starts to
unfold gradually once it is decreed, at the command “Be!” of the All-
Powerful, to come to pass. Nature exhibits a steady process of
evolution and development. It takes time for a young sapling to grow
into a tree and bear fruit, and this long process is similar for newborns
in the animal and human world. Yaumain ‫ ﻳَﻮْ َﻣﻴ ِْﻦ‬means two
unspecified periods of time, whether they are equivalent to the blink
of an eye or extend over millions and trillions of years. This earth has
not existed eternally (cf. 21:30); it was originally a part of a large
mass (79:30) and had a definite beginning in time. It required a
definite span of time to evolve into its present formation and
condition. In the beginning, the earth was a gaseous matter (41:11).
Then Allâh transformed it from a formless matter into a gradually
evolved form after it had cooled down and condensed and assumed its
solid shape. The two periods are thus an initial gaseous stage and a
subsequent solid stage, or the period of chaos and the period of
arrangement and order.

‫ﺎﺭﻙَ ﻓِﻴﻬَﺎ َﻭﻗَ ﱠﺪ َﺭ ﻓِﻴﻬَﺎ ﺃَ ْﻗ َﻮﺍﺗَﻬَﺎ ﻓِﻲ ﺃَﺭْ ﺑَ َﻌ ِﺔ ﺃَﻳ ٍﱠﺎﻡ‬ َ َ‫َﻭ َﺟ َﻌ َﻞ ﻓِﻴﻬَﺎ َﺭ َﻭﺍ ِﺳ َﻲ ِﻣﻦ ﻓَﻮْ ﻗِﻬَﺎ َﻭﺑ‬
‫ﱢ‬
َ‫َﺳ َﻮﺍ ًء ﻟﻠﺴﱠﺎﺋِﻠِﻴﻦ‬
41:10 After describing the first two periods leading to the creation of
earth in the preceding verse, the next four stages are mentioned in this
verse; these include the establishment of mountains and bodies of
water, the growth of plants and vegetation ,the creation of animals as
well as other facilities to make human life possible. It required these
additional developmental stages for the evolutionary process of the
creation of humankind who were capable and ready to receive the
Revelation (cf. 76:1-3). The words “placed therein various provisions
according to a set measure,” indicate that the earth is fully capable of
providing adequate sustenance for all the creatures that live on it.

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 ‫ﺳﻮﺭﺓ ﻓ ُ ﱢ‬
ْ َ‫ﺼﻠ‬
41. CHAPTER ‫ﺖ‬

‫ﺽ ﺍ ْﺋﺘِﻴَﺎ ﻁَﻮْ ﻋًﺎ ﺃَﻭْ ﻛَﺮْ ﻫًﺎ‬

ِ ْ‫ﺎﻝ ﻟَﻬَﺎ َﻭﻟِ ْﻸَﺭ‬َ َ‫ﺎﻥ ﻓَﻘ‬ ٌ َ‫ﺛُ ﱠﻢ ﺍ ْﺳﺘ ََﻮ ٰﻯ ﺇِﻟَﻰ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ ِﻫ َﻲ ﺩُﺧ‬
َ‫ﻗَﺎﻟَﺘَﺎ ﺃَﺗَ ْﻴﻨَﺎ ﻁَﺎﺋِ ِﻌﻴﻦ‬
41:11 Thumma ‫ ﺛُ ﱠﻢ‬is a link to parallel statements, not necessarily
indicating a sequence in time. Here it has the function of a simple
conjunction, hence rendering it as “again.” The command to creation
to come willingly or unwillingly is a reference to the Divine Laws
working in nature. Thus this passage is an illustration (taswîr ‫)ﺗﺼﻮﻳﺮ‬
of the effect of His Almighty Power on all that is willed by Him, and
their coming willingly or unwillingly is a figurative expression
indicating that His Almighty Will must inevitably take effect, and that
He is the sole Cause and Source of all that exists. What we see or
observe is but a wondrous sign of His creative Power. The existence
of one law throughout the universe is a clear evidence of the existence
of one Creator, the maker of that law. The verse clearly lays down that
the reign of law exists and dominates the whole cosmos and every
particle of matter implicitly obeys this Divine Law. Nothing happens
by chance, but—to the contrary—it is all intended by Allâh.
The origin of creation is some type of cosmic “dust” (41:11). Allâh’s
creation came into existent to manifest His Realities (al-Haqâiq al-
Ilâhiya). He manifested Himself in Theophany through His Light (cf.
24:35) to the dust, which contained the entire universe in potentiality
and readiness. Each particle of the dust received from His Light in
accordance to its preparedness (Isti’dâd).

‫ﷲُ ﺛُ ﱠﻢ ﺍ ْﺳﺘَﻘَﺎ ُﻣﻮﺍ ﺗَﺘَﻨَ ﱠﺰ ُﻝ َﻋﻠَ ْﻴ ِﻬ ُﻢ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ﺃَ ﱠﻻ ﺗَﺨَ ﺎﻓُﻮﺍ َﻭ َﻻ‬
‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻗَﺎﻟُﻮﺍ َﺭﺑﱡﻨَﺎ ﱠ‬
َ‫ﺗَﺤْ ﺰَ ﻧُﻮﺍ َﻭﺃَﺑ ِْﺸﺮُﻭﺍ ﺑِ ْﺎﻟ َﺠﻨﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻛﻨﺘُ ْﻢ ﺗُﻮ َﻋ ُﺪﻭﻥ‬
41:30 The verse tells us that in this very life the “angels” descend
upon the faithful with Divine Revelations giving them joyful news.
ْ are the bringers of good news that can be the
The “angels” (ُ‫)ﺍﻟ َﻤ َﻼﺋِ َﻜﺔ‬
Divine Revelation (cf. 2:30).

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ْ َ‫ﺼﻠ‬
41. CHAPTER ‫ﺖ‬

َ‫َﻭ َﻻ ﺗَ ْﺴﺘ َِﻮﻱ ْﺍﻟ َﺤ َﺴﻨَﺔُ َﻭ َﻻ ﺍﻟ ﱠﺴﻴﱢﺌَﺔُ ۚ◌ ﺍ ْﺩﻓَ ْﻊ ﺑِﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﺃَﺣْ َﺴ ُﻦ ﻓَﺈ ِ َﺫﺍ ﺍﻟﱠ ِﺬﻱ ﺑَ ْﻴﻨَﻚ‬
‫َﺍﻭﺓٌ َﻛﺄَﻧﱠﻪُ َﻭﻟِ ﱞﻲ َﺣ ِﻤﻴ ٌﻢ‬
َ ‫َﻭﺑَ ْﻴﻨَﻪُ َﻋﺪ‬
41:34 The meanings of this verse are elaborated in the verse 42:40 in
another beautiful way.

ْ ‫ﺎﺷ َﻌﺔً ﻓَﺈ ِ َﺫﺍ ﺃَﻧﺰَ ْﻟﻨَﺎ َﻋﻠَ ْﻴﻬَﺎ ْﺍﻟ َﻤﺎ َء ﺍ ْﻫﺘَ ﱠﺰ‬
‫ﺕ‬ َ ْ‫َﻭ ِﻣ ْﻦ ﺁﻳَﺎﺗِ ِﻪ ﺃَﻧﱠﻚَ ﺗ ََﺮﻯ ْﺍﻷَﺭ‬
ِ َ‫ﺽ ﺧ‬
ٰ‫ﺖ ۚ◌ ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻱ ﺃَﺣْ ﻴَﺎﻫَﺎ ﻟَ ُﻤﺤْ ﻴِﻲ ْﺍﻟ َﻤﻮْ ﺗَﻰ‬
ْ َ‫َﻭ َﺭﺑ‬
41:39 The allusion to the reviving earth often occurs in the Holy
Qur’ân as a parable of a human beings ultimate resurrection. It is also
an illustration of Allâh’s power to bestow spiritual life upon hearts
that have previously remained closed to the Truth. Therefore it implies
a call to the believer never to abandon the hope that those who deny
the Truth may one day accept the Truth of the Qur’ânic message.

‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻳ ُْﻠ ِﺤ ُﺪﻭﻥَ ﻓِﻲ ﺁﻳَﺎﺗِﻨَﺎ َﻻ ﻳَ ْﺨﻔَﻮْ ﻥَ َﻋﻠَ ْﻴﻨَﺎ‬
41:40 Yulhidûn َ‫ ﻳ ُْﻠ ِﺤ ُﺪﻭﻥ‬from lahada ‫ ﻟَ َﺤﺪ‬means to follow a crooked
way, deviate from the right path, here in the sense of those who deny
the Divine Attributes, or coin false attributes of Allâh like His taking
to Himself a son, or who claim to be His chosen ones.

ِ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺑِﺎﻟ ﱢﺬ ْﻛ ِﺮ ﻟَ ﱠﻤﺎ َﺟﺎ َءﻫُ ْﻢ ۖ◌ َﻭﺇِﻧﱠﻪُ ﻟَ ِﻜﺘَﺎﺏٌ ﻋ‬
‫َﺰﻳ ٌﺰ‬
41:41 Al-Dhikr ‫ – ﺍﻟ ﱢﺬ ْﻛﺮ‬The Reminder is one of the names given to the
Holy Qur’ân. It is a reminder in the sense that it reminds us of the
things that were rightly laid down in the former revealed Books, and it
reminds us of the inborn inclinations and tendencies in human nature.
It is a reminder because it presents, repeats and explains the Divine
teachings in diversified ways. It is a reminder, for it confirms the truth
that by acting upon the Divine teachings, a human being can attain
nearness to Allâh and honour. The Holy Qur’ân is further described in
this verse as an “invincible” Book because none of the principles and

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ْ َ‫ﺼﻠ‬
41. CHAPTER ‫ﺖ‬

ideals discussed in it have been contradicted or refuted by other

sources or modern science. In addition this expression implies that its
teaching will counter all attacks and spread into the remotest corners
of the world in spite of any hostile efforts to prevent its dissemination.

◌ۚ ‫ﻲ ﺑَ ْﻴﻨَﻬُ ْﻢ‬
َ ‫ﻀ‬ ْ َ‫َﻭﻟَﻮْ َﻻ َﻛﻠِ َﻤﺔٌ َﺳﺒَﻘ‬
ِ ُ‫ﺖ ِﻣﻦ ﱠﺭﺑﱢﻚَ ﻟَﻘ‬
41:45 The statement here, “Had it not been a word (of promise)
already made by your Lord the judgment (between them—the
disbelievers) would have been passed long ago” is a reference to the
Divine words “My mercy encompasses all things” (7:156).

‫ﺎﻕ َﻭﻓِﻲ ﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ َﺣﺘﱠ ٰﻰ ﻳَﺘَﺒَﻴ ﱠﻦَ ﻟَﻬُ ْﻢ ﺃَﻧﱠﻪُ ْﺍﻟ َﺤ ﱡ‬

◌ۗ ‫ﻖ‬ ِ َ‫َﺳﻨُ ِﺮﻳ ِﻬ ْﻢ ﺁﻳَﺎﺗِﻨَﺎ ﻓِﻲ ْﺍﻵﻓ‬
41:53 The verse indicates that sometimes Allâh makes the
disbelievers understand His messages through what they “perceive in
the utmost horizons of the universe and within themselves”, that is
through a progressive deepening and widening of their insight and
knowledge of the universe as well as through a deeper understanding
of the human soul. The Holy Prophet said whoso knows himself
knows his Lord. He did not mean that your Lord resides within you or
has entered into you, nor His infinite Attributes are within you, or
your soul has a similarity with your Lord. What he meant to say that
you were never was and will never be without Him. You are through
Him. Your existence, your essence and your attributes proceed from
Him and not His Attributes proceed from you. In other words if you
know your existence you will know your Lord. You should not fall
into the errors of those who believe in the incarnation of God. He is
not in a body, nor is anybody within Him. These are things besides
Him. God says all things are non-existing besides Him, and nothing
exists besides Him. What you are told in this verse is that your
ignorance about Him shall cease.

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The Counsel
(Revealed before Hijrah)
The title al-Shûrâ ‫ ﺍﻟﺸﻮﺭﺉ‬is taken from verse 38. Shûrâ ‫ ﺷﻮﺭﺉ‬means a
“process by which honey is extracted from hives.” In matters of
government, this approach consists of a continuous dialogue between
different interest groups until a consensus emerges. This process is
more effective and fairer, but also much more complicated than a
simple majority vote in which the losers interests are not necessarily
considered. Shûrâ is an Islamic alternative not only to totalitarian rule
but also to the rule by majority vote, which can lead to extreme
polarization in society.. Even Americas founding fathers realized
some of the problems with simple majority rule. John Adams said
that: “There is nothing which I dread so much as a division of the
republic into two great parties, each arranged under its leader, and
concerting measures in opposition to each other. This, in my humble
apprehension is to be dreaded as the greatest political evil under our
Constitution.”
A comparison of different democracies will show that the ones with
greater emphasis on consensus are the more effective regimes. In
general, democratic government principles are consistent with Islamic
rules of government, while dictatorial regimens or monarchies are not.
It is important to know that this Sûrah was revealed when the Holy
Prophet (pbuh) was still in Makkah with only a very small group of
followers, and nobody could even imagine the Muslims becoming a
ruling power. It was under such circumstances that the form of
government for the Muslims was revealed: a form in which they
would transact social, economic, and government affairs by mutual

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consultation. Thus, the verses 38-43 form the basis of the constituent
laws of Islam.
A great prophecy that has yet to be witnessed is contained in verse 29.
This verse informs us that life is scattered all over the universe and
goes even further, declaring that these life forms will one day be
witnessed by the inhabitants of the earth.
In the last verse of this Sûrah it is told that the Holy Qur’ân belongs to
the world of Amar ‫ﺃﻣﺮ‬, “command,” not to the world of khalq ‫ﺧﻠﻖ‬, the
created world. The Holy Qur’ân no doubt is a Divine Revelation, and
the Revelation is under Divine Command. Had the Mu’tazalites (see
Introduction) kept this verse in view and pondered over its
significance, it would have sufficed to end their debates whether the
Holy Qur’ân was a thing created (khalq ‫ )ﺧﻠﻖ‬or a Divine Command
(Amr ‫)ﺃﻣﺮ‬.
42:1 Hâ Mîm ‫ ﺣﻢ‬-These letters are the abbreviation for Hamîd ‫ ﺣﻤﻴﺪ‬-
Praiseworthy and Majîd ‫ ﻣﺠﻴﺪ‬- Lord of Honour (cf. 40:1).
42:2 ‘Ain Sîn Qâf ‫ ﻋﺴﻖ‬are the Abbreviation of ‘Alîm ‫ﻋﻠﻴﻢ‬, Sam‘î ‫ﺳﻤﻴﻊ‬
and Qâdir‫( ﻗﺎﺩﺭ‬cf. 2:1) meaning the All-Knowing, All-Hearing and
Seeing and All-Powerful Allâh who is revealing these verses. These
Attributes are explained in verses 42:9-12. The four verses (42:3-6)
that follow contain other powerful Divine Attributes.

‫ﺽ ۚ◌ َﺟ َﻌ َﻞ ﻟَ ُﻜﻢ ﱢﻣ ْﻦ ﺃَﻧﻔُ ِﺴ ُﻜ ْﻢ ﺃَ ْﺯ َﻭﺍﺟًﺎ َﻭ ِﻣﻦَ ْﺍﻷَ ْﻧ َﻌ ِﺎﻡ‬ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ ِ ‫ﺎﻭﺍ‬ ِ َ‫ﻓ‬
َ ‫ﺎﻁ ُﺮ ﺍﻟ ﱠﺴ َﻤ‬
‫ﺼﻴ ُﺮ‬ ِ َ‫ْﺲ َﻛ ِﻤ ْﺜﻠِ ِﻪ َﺷ ْﻲ ٌء ۖ◌ َﻭﻫُ َﻮ ﺍﻟ ﱠﺴ ِﻤﻴ ُﻊ ْﺍﻟﺒ‬ َ ‫ﺃَ ْﺯ َﻭﺍﺟًﺎ ۖ◌ ﻳَ ْﺬ َﺭ ُﺅ ُﻛ ْﻢ ﻓِﻴ ِﻪ ۚ◌ ﻟَﻴ‬
42:11 Laisa ka-mithl-i-hî Shai’a ‫َﻲ ٌء‬ ْ ‫ْﺲ َﻛ ِﻤ ْﺜﻠِ ِﻪ ﺷ‬
َ ‫ ﻟَﻴ‬- Nothing has a
likeness to Him. This is the gnosis of His Essence. He alone possesses
Attributes not shared by anyone. No body (jasd) and no soul (nafs)
can comprehend His Essence. He calls Himself the Hearing One, the
Seeing, the Living –these are Attributes that make Him known. Yet
then He negates laisa ka-mithl-i-hî Shai’a ‫َﻲ ٌء‬ْ ‫ْﺲ َﻛ ِﻤ ْﺜﻠِ ِﻪ ﺷ‬
َ ‫ ﻟَﻴ‬- nothing has a

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likeness to Him, thus He cannot be comprehended. With all His

Attributes He has kept only for Him His proper Name – the name
Allâh. The knowledge of Allâh’s Reality (His Essence, Haqîqat al-
Dzât ‫)ﺣﻘﻴﻘﺖ ﺍﻟﺰﺍﺕ‬, cannot be known through logical proof (-dalîl ‫) ﺩﻟﻴﻞ‬
or rational considerations (burhân ‘aqlî ‫)ﺑُﺮﻫﺎﻥ ﻋﻘﻠﻲ‬. Nor can any
definition or description grasp Him. He manifests Himself to His
creation through His Revelations (Wahî) and His Revelations are
indispensable and absolute proof (‘ilm al-Yaqîn; 102:7) of His
existence.
From the words laisa ka-mithl-i-hî shai’a ‫َﻲ ٌء‬ْ ‫ْﺲ َﻛ ِﻤ ْﺜﻠِ ِﻪ ﺷ‬
َ ‫ﻟَﻴ‬, that nothing
has a likeness to Him, one must also conclude that Allâh cannot have
a consort since a consort would share some commonalities. In
connection with this verse which speaks of mates, and with other
verses which speak of Allâh having “created all things in pairs”
(51:49, 43:12), it thereby pre-empts any possible analogy that not only
creation exists in pairs but Allâh might also have some consort.

‫ﷲُ َﺭﺑﱡﻨَﺎ َﻭ َﺭﺑﱡ ُﻜ ْﻢ ۖ◌ ﻟَﻨَﺎ ﺃَ ْﻋ َﻤﺎﻟُﻨَﺎ َﻭﻟَ ُﻜ ْﻢ ﺃَ ْﻋ َﻤﺎﻟُ ُﻜ ْﻢ ۖ◌ َﻻ ُﺣ ﱠﺠﺔَ ﺑَ ْﻴﻨَﻨَﺎ َﻭﺑَ ْﻴﻨَ ُﻜ ُﻢ ۖ◌ ﱠ‬
ُ‫ﷲ‬ ‫ﱠ‬
ِ ‫ﻳَﺠْ َﻤ ُﻊ ﺑَ ْﻴﻨَﻨَﺎ ۖ◌ َﻭﺇِﻟَ ْﻴ ِﻪ ْﺍﻟ َﻤ‬
‫ﺼﻴ ُﺮ‬
42:15 He is the Lord of all, Muslims and non-Muslims, and we shall
be judged only on the merits of our deeds, no matter what religion we
formally belong to. Therefore, there should be no discord based on
religion. Essentially the same idea is expressed in 3:83. The adoption
of this principle brings peace between Muslims and non-Muslims.
Quite evidently, this is a very beneficial announcement and has no
parallel in other religious scriptures.

َ‫ﻖ َﻭ ْﺍﻟ ِﻤﻴﺰَ ﺍﻥ‬

‫َﺎﺏ ﺑِ ْﺎﻟ َﺤ ﱢ‬
َ ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﺃَﻧﺰَ َﻝ ْﺍﻟ ِﻜﺘ‬
‫ﱠ‬
42:17 Al-Mizân َ‫ ْﺍﻟ ِﻤﻴ َﺰﺍﻥ‬is the equitable law. We are under the
governance of the Divine Law, which we are ordained to follow and
whose breach entails sanctioning. We are also told that we must

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conduct ourselves with equity, justice and balance and that we are to
carry out the commandments contained in the Book justly and
ْ The ordinances of the Book are
equitably - this is Al-Mizân َ‫ﺍﻟ ِﻤﻴ َﺰﺍﻥ‬.
given in words and the Prophet translates them into actions. The
Prophets example is the practical application of Al-Mizân.

‫ﺕ ۗ◌ ﻗُﻞ ﱠﻻ ﺃَﺳْﺄَﻟُ ُﻜ ْﻢ‬ ِ ‫ﷲُ ِﻋﺒَﺎ َﺩﻩُ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬ ‫َ ٰﺫﻟِﻚَ ﺍﻟﱠ ِﺬﻱ ﻳُﺒَ ﱢﺸ ُﺮ ﱠ‬
ْ ‫َﻋﻠَ ْﻴ ِﻪ ﺃَﺟْ ﺮًﺍ ﺇِ ﱠﻻ ْﺍﻟ َﻤ َﻮ ﱠﺩﺓَ ﻓِﻲ ْﺍﻟﻘُﺮْ ﺑَﻰٰ ۗ◌ َﻭ َﻣﻦ ﻳَ ْﻘﺘ َِﺮ‬
‫ﻑ َﺣ َﺴﻨَﺔً ﻧﱠ ِﺰ ْﺩ ﻟَﻪُ ﻓِﻴﻬَﺎ ُﺣ ْﺴﻨًﺎ‬
42:23 Al-Muwaddat fi al-Qurbâ ٰ‫ ْﺍﻟ َﻤ َﻮ ﱠﺩﺓَ ﻓِﻲ ْﺍﻟﻘُﺮْ ﺑَﻰ‬means to cherish
strong love. Some people understand from the words—“I ask no
reward from you for it. I ask you to cherish the strongest love to be
near”—that the Holy Prophet (pbuh) desired that his relatives, in
particular his grandsons Imâm Hussein and Hassan, his daughter
Fâtima, and his nephew ‘‘Alî(rz), be loved in return for his preaching.
This desire was never expressed by the Holy Prophet (pbuh), and this
narrow request would contravene his personality and ardent love for
all members of his community. Moreover, this verse is of Makkan
origin, and was revealed in his early days of prophethood. His main
mission was to preach Tauhîd—the Oneness of Allâh and His
worship. What he asked from his fellow beings was to cherish the
strongest love to be near to the Creator. Nothing is closer than his
Lord to the worshipper when he prostrates before his Lord and
glorifies Him. This interpretation is supported by the similar request
made by the Holy Prophet in verse 25:57.
Ibn ‘Abbâs gives another meaning to these words. According to him,
the verse meant that the mutually fighting tribes should unite in love
and friendship. Another further meaning would be the request to
promote love and affection between near kin. It could also mean to
love those objects and works that bring one nearer to Allâh. All these
meanings can be correct, but as discussed, limiting the meaning to the
Prophets desire that his family members be loved is too restricted a

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meaning and inconsistent with the Holy Prophets mission to the whole
of humanity.

‫ﷲُ ﻳَ ْﺨﺘِ ْﻢ َﻋﻠَ ٰﻰ ﻗَ ْﻠﺒِﻚَ ۗ◌ َﻭﻳَ ْﻤ ُﺢ ﱠ‬

ُ‫ﷲ‬ ‫ﷲِ َﻛ ِﺬﺑًﺎ ۖ◌ ﻓَﺈِﻥ ﻳَ َﺸﺈ ِ ﱠ‬‫ﺃَ ْﻡ ﻳَﻘُﻮﻟُﻮﻥَ ﺍ ْﻓﺘ ََﺮ ٰﻯ َﻋﻠَﻰ ﱠ‬
‫ﻖ ْﺍﻟ َﺤ ﱠ‬
◌ۚ ‫ﻖ ﺑِ َﻜﻠِ َﻤﺎﺗِ ِﻪ‬ ِ َ‫ْﺍﻟﺒ‬
‫ﺎﻁ َﻞ َﻭﻳ ُِﺤ ﱡ‬
42:24 “Set a seal upon your heart” ‫ﻚ‬ َ ِ‫ ﻳَ ْﺨﺘِ ْﻢ َﻋﻠَ ٰﻰ ﻗَ ْﻠﺒ‬means to say that had
the Prophet (pbuh) forged a lie against Allâh, He would have made the
heart of the Holy Prophet (pbuh) devoid of all mercy for his
opponents. The Holy Prophets kindness and magnamity towards his
enemies is evidence that this was not the case. Verses 69:44-46
describe another consequence if the Prophet had been untruthful: “If
he had forged and attributed any saying to Us, We would indeed have
cut his life vein, and deprived him of all ability to act.”

ٍ ِ‫ﺖ ﺃَ ْﻳ ِﺪﻳ ُﻜ ْﻢ َﻭﻳَ ْﻌﻔُﻮ ﻋَﻦ َﻛﺜ‬

‫ﻴﺮ‬ ْ َ‫ﺼﻴﺒَ ٍﺔ ﻓَﺒِ َﻤﺎ َﻛ َﺴﺒ‬ َ َ‫َﻭ َﻣﺎ ﺃ‬
ِ ‫ﺻﺎﺑَ ُﻜﻢ ﱢﻣﻦ ﱡﻣ‬
40:30 The statement: “Whatever calamity befalls you is of your own
making” removes doubts as to why Allâh does not intervene to end all
wars or heal all sickness. We make Allâh responsible for them, but He
says they are of our own making. Abraham saw the cause of illness in
his own person, and he did not attribute it to Allâh (cf. 26:80).

‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺍ ْﺳﺘ ََﺠﺎﺑُﻮﺍ ﻟِ َﺮﺑﱢ ِﻬ ْﻢ َﻭﺃَﻗَﺎ ُﻣﻮﺍ ﺍﻟﺼ َﱠﻼﺓَ َﻭﺃَ ْﻣ ُﺮﻫُ ْﻢ ُﺷﻮ َﺭ ٰﻯ ﺑَ ْﻴﻨَﻬُ ْﻢ َﻭ ِﻣ ﱠﻤﺎ‬
َ‫َﺭﺯَ ْﻗﻨَﺎﻫُ ْﻢ ﻳُﻨﻔِﻘُﻮﻥ‬
42:38 Shûrâ ‫ ُﺷﻮ َﺭ ٰﻯ‬means consultation. Literally it means the process
by which honey is extracted from the hives. In matters of society
Shûrâ ‫ ُﺷﻮ َﺭ ٰﻯ‬is a continuous dialogue between stakeholders until a
consensus is reached. This rule applies equally at the individual level.
Refusing to consult others for counsel before making major decisions
is a sign of arrogance, and arrogance is the characteristic of Pharaoh.

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In this verse as in many others, the Muslims are enjoined to observe

Prayer and give in charity, yet between these two commandments,
which always go side by side, a third is placed – and their affair is
decided by mutual consultation. This injunction lays down the
principle that all governmental business must be transacted in
consultation. Here the Holy Qur’ân has laid the basis of a political
system based on mutual consultation and consensus. There should be
a venue in which all interest groups are represented and a decision is
made once a consensus develops in a process after mutual
consultation. The injunction was implemented in practice in the early
days of the Caliphate. The system is different from a parliamentary
democratic system, where the decision is based on majority vote and
the legitimate wishes and concerns of as many as 49.99% of voters
can be ignored.

ِ ‫ﺻﺎﺑَﻬُ ُﻢ ْﺍﻟﺒَ ْﻐ ُﻲ ﻫُ ْﻢ ﻳَﻨﺘ‬

َ‫َﺼﺮُﻭﻥ‬ َ َ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺇِ َﺫﺍ ﺃ‬
42:39 This is another injunction that the use of force is only permitted
against wrongful aggression and transgression ( ‫ﻲ‬ ُ ‫) ْﺍﻟﺒَ ْﻐ‬

‫َﻭ َﺟﺰَ ﺍ ُء َﺳﻴﱢﺌَ ٍﺔ َﺳﻴﱢﺌَﺔٌ ﱢﻣ ْﺜﻠُﻬَﺎ ۖ◌ ﻓَ َﻤ ْﻦ َﻋﻔَﺎ َﻭﺃَﺻْ ﻠَ َﺢ ﻓَﺄَﺟْ ُﺮﻩُ َﻋﻠَﻰ ﱠ‬
◌ۚ ِ‫ﷲ‬
42:40 The real object underlying the punishment is reformation. For a
successful struggle against tyranny, one must not adopt a similar
tyrannical attitude towards the oppressor. The reaction must be
proportionate to the evil done, but if leniency is possible it is
preferred. We are neither taught the strict application of “a tooth for
tooth and an eye for an eye”, which would be too harsh in some cases
nor the other extreme of always “turn the left cheek when the right is
smitten”. The emphasis is on forgiveness but not to such an extreme
as to make it impracticable and morally and socially injurious. If
forgiveness affects a reform in the offender and does him some moral
good and improves matters, he should be forgiven. From this verse,
we can also derive that the punishment of murder is not necessarily

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the death penalty. Verses 39 to 43 form the basis of the penal laws of
Islam.

ً ‫ﺏ ﺃَﻭْ ﻳُﺮْ ِﺳ َﻞ َﺭﺳ‬

‫ُﻮﻻ‬ ٍ ‫ﷲُ ﺇِ ﱠﻻ َﻭﺣْ ﻴًﺎ ﺃَﻭْ ِﻣﻦ َﻭ َﺭﺍ ِء ِﺣ َﺠﺎ‬ ‫َﻭ َﻣﺎ َﻛﺎﻥَ ﻟِﺒَ َﺸ ٍﺮ ﺃَﻥ ﻳُ َﻜﻠﱢ َﻤﻪُ ﱠ‬
◌ۚ ‫ﺸﺎ ُء‬َ َ‫ُﻮﺣ َﻲ ﺑِﺈ ِ ْﺫﻧِ ِﻪ َﻣﺎ ﻳ‬
ِ ‫ﻓَﻴ‬
42:51 This verse tells us how Allâh speaks to a human being or makes
His Will known to him. Three modes of this self-disclosure of Allâh
are enumerated. Firstly, through the direct Revelation, where the
Divine Will is directly conveyed to the recipient and no interpretation
is needed. Secondly, “from behind a curtain” such as in case of a
dream. Here the real meaning is revealed at the time of fulfilment;
and, thirdly, by sending a messenger. Rasûl ‫ ﺭﺳﻮﻝ‬is a messenger who
can be an angel or a Prophet (Nabî ‫)ﻧﺒﻲ‬. Thus, the verse informs us
that ordinary human beings, other than Prophets can also be recipients
of Divine information.

ِ ‫َﻭ َﻛ َ ٰﺬﻟِﻚَ ﺃَﻭْ َﺣ ْﻴﻨَﺎ ﺇِﻟَ ْﻴﻚَ ﺭُﻭﺣًﺎ ﱢﻣ ْﻦ ﺃَ ْﻣ‬

◌ۚ ‫ﺮﻧَﺎ‬
42:52 The word Rûh ‫ ﺭﻭﺡ‬is used in the Holy Qur’ân always in the
sense of Divine Revelation and Mercy (cf.:16:2; 32:9; 38:72; 16:102;
2:253; 2:87; 5:110; 58:22; 26:193; 4:171). Before the revelation of
Iqrâ’ ‫( ﺇﻗﺮﺍء‬96:1-5) and the life-giving Message of the Qur’ân, the
Holy Prophet (pbuh) did not know what the Divine Book was, and
what faith it teaches. Nor did he know that the very concept of faith
implies a human beings complete self-surrender to Allâh’s Will. He
was not thinking or expecting to be made a Prophet or Messenger of
Allâh.

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 43. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‬
The Ornaments
(Revealed before Hijrah)
This is another chapter of the Hâ Mîm ‫ ﺣﻢ‬series (cf. 40:1). The title of
the chapter is derived from verse, 35 which refers to its subject matter.
It deals with the contrasts between the real glory of Truth and the false
glitter of peoples objects of worship (cf. verse 18). The real purpose of
Divine Messages is to infuse a new life into the people and lend new
charm to them by bedecking and bejewelling them with high morals,
spiritual standards, and values. Attention is drawn to the distinction
between the real beauty of the Truth as compared to the outward
pomp and show that falsehood possesses. The chapter further
emphasizes the point that one should not blindly desire wealth and
worldly positions, for these things possess no value or worth in the
sight of the Most High (see verse 29, 32-35).
In the last two sections of the chapter, Jesus Christ is mentioned as a
noble Messenger of Allâh, and the doctrine of the Christ being Gods
son is rejected. This section also alludes to how the love of wealth and
worldly pomp has led many Christians astray.
In addition, this chapter outlines factors that lead to the defeat of the
disbelievers. This perfect Prophet of Allâh, in his hour of grief and
agony over the denial of the people and their mischievous opposition
to him, implores the mighty Lord for His help. In the last verse of this
chapter, the Holy Prophet (pbuh) is consoled and comforted. He is
told that when that time of victory comes he should forgive his
enemies.

ُ ‫ﺲ ْﺍﻟﻘَ ِﺮ‬
‫ﻳﻦ‬ َ ‫ﺎﻝ ﻳَﺎ ﻟَﻴْﺖَ ﺑَ ْﻴﻨِﻲ َﻭﺑَ ْﻴﻨَﻚَ ﺑُ ْﻌ َﺪ ْﺍﻟ َﻤ ْﺸ ِﺮﻗَﻴ ِْﻦ ﻓَﺒِ ْﺌ‬
َ َ‫َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ َﺟﺎ َءﻧَﺎ ﻗ‬

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 43. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‬

43:38 Mashriqain ‫ ْﺍﻟ َﻤ ْﺸ ِﺮﻗَ ْﻴ ِﻦ‬signifies the two easts. It also means east
and the west, and the place of sunrise and the place of sunset (Tâj). In
classical Arabic idiom the dual form is sometimes used to refer to two
opposites, for example two moons denotes sun and moon. The two
easts could therefore mean two positions in the east, one in the north
and the other in the southern hemisphere, or different places of sunrise
in summer and winter.

ِ َ‫َﺨَﻒ ﻗَﻮْ َﻣﻪُ ﻓَﺄَﻁَﺎ ُﻋﻮﻩُ ۚ◌ ﺇِﻧﱠﻬُ ْﻢ َﻛﺎﻧُﻮﺍ ﻗَﻮْ ًﻣﺎ ﻓ‬

َ‫ﺎﺳﻘِﻴﻦ‬ ‫ﻓَﺎ ْﺳﺘ ﱠ‬
43:54 Pharaoh had “made the minds of his people light” ُ ‫ﻒ ﻗَﻮْ َﻣﻪ‬
‫ﻓَﺎ ْﺳﺘَ َﺨ ﱠ‬
that is, they were unable to realise their loss and recognise the profits
they would enjoy by obeying their Prophet ( Râghib; Ibn Kathîr).

ِ ‫َﻭﺇِﻧﱠﻪُ ﻟَ ِﻌ ْﻠ ٌﻢ ﻟﱢﻠﺴﱠﺎ َﻋ ِﺔ ﻓَ َﻼ ﺗَ ْﻤﺘَﺮ ﱠُﻥ ﺑِﻬَﺎ َﻭﺍﺗﱠﺒِﻌُﻮ ِﻥ ۚ◌ ﻫَ ٰـ َﺬﺍ‬

‫ﺻ َﺮﺍﻁٌ ﱡﻣ ْﺴﺘَﻘِﻴ ٌﻢ‬
43:61 Innahû ُ ‫“ – ﺇِﻧﱠﻪ‬Indeed it” or “indeed he”. ‘Ilm al-Sâat ‫ ِﻋ ْﻠ ٌﻢ ﻟﱢﻠﺴﱠﺎ َﻋ ِﺔ‬is
the knowledge of the time, and hour. This can be the time and the
knowledge the time of the punishments (cf. verse 66). Besides their
narrow meaning, these words can more broadly be interpreted as the
knowledge about the rise and fall of nations and the reasons for this.
Christian fathers erroneously present that the word innahû ُ‫ ﺇِﻧﱠﻪ‬refers to
Jesus by translating indeed he –Jesus – has the knowledge of time.
Their intention is to create confusion. There is no basis for such a
reading. In this chapter innahû ُ‫ ﺇِﻧﱠﻪ‬unmistakably refers to the Holy
Qur’ân (al-Kitâb al-Mubîn ‫ﻴﻦ‬ ِ ِ‫ﺏ ْﺍﻟ ُﻤﺒ‬
ِ ‫ ) ْﺍﻟ ِﻜﺘَﺎ‬twice before - in verse 3 and
‫ﱠ‬
the verse 4. With innahû ُ‫ ﺇِﻧﻪ‬al-Kitâb al-Mubîn ‫ﻴﻦ‬ ِ ِ‫ﺏ ْﺍﻟ ُﻤﺒ‬
ِ ‫ ْﺍﻟ ِﻜﺘَﺎ‬is meant.
“This is the straight and right path” (‫ﺻ َﺮﺍﻁ ﱡﻣ ْﺴﺘَﻘِﻴ ٌﻢ‬ ٌ ِ ) is the path shown by
the Holy Qur’ân. The verses 60-62 are separated from the context of
the previous verses and contain general statements. Verse 66 clarifies
the subject matter where we read, “These await only the Hour of
punishment (al-Sâ‘at ‫ )ﺍﻟﺴﱠﺎﻋَﺔ‬so that it may befall them suddenly”. The
notion that Jesus or anyone else would have the knowledge of time is
contradicted by verse 85, “He (Allâh) alone has the knowledge of the

894
Hour (‘Ilm al-Sâ‘at ‫ ) ِﻋ ْﻠ ٌﻢ ﻟﱢﻠﺴﱠﺎ َﻋ ِﺔ‬and to Him you shall be made to
return”. You read the same in verse 31:34.

‫ﺏ ۖ◌ َﻭﻓِﻴﻬَﺎ َﻣﺎ ﺗَ ْﺸﺘَ ِﻬﻴ ِﻪ ْﺍﻷَﻧﻔُﺲُ َﻭﺗَﻠَ ﱡﺬ‬ ٍ ‫ﺐ َﻭﺃَ ْﻛ َﻮﺍ‬ ٍ َ‫ﺎﻑ ﱢﻣﻦ َﺫﻫ‬ ُ َ‫ﻳُﻄ‬
ِ ِ‫ﺎﻑ َﻋﻠَ ْﻴ ِﻬﻢ ﺑ‬
ٍ ‫ﺼ َﺤ‬
َ‫ْﺍﻷَ ْﻋﻴ ُُﻦ ۖ◌ َﻭﺃَﻧﺘُ ْﻢ ﻓِﻴﻬَﺎ ﺧَ ﺎﻟِ ُﺪﻭﻥ‬
43:71 At the end of the verse the pronoun antumm ‫“( ﺃَﻧﺘُ ْﻢ‬you”) has
been used in place of “they” to emphasize nearness. This style in
Arabic is called iltifât il tashrîh.

‫ﻚ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩﻭﻧِ ِﻪ ﺍﻟ ﱠﺸﻔَﺎ َﻋﺔَ ﺇِ ﱠﻻ َﻣﻦ َﺷ ِﻬ َﺪ ﺑِ ْﺎﻟ َﺤ ﱢ‬

َ‫ﻖ َﻭﻫُ ْﻢ ﻳَ ْﻌﻠَ ُﻤﻮﻥ‬ ُ ِ‫َﻭ َﻻ ﻳَ ْﻤﻠ‬
43:86 Shafâ‘at َ‫ ﺍﻟ ﱠﺸﻔَﺎ َﻋﺔ‬intercession. Verse 39:44 tells us that all types
of intercession belong to Allâh. In this verse the Holy Prophet (pbuh)
and all those who “bear witness to the Truth” (‫ﻖ‬ ‫ ) َﺷ ِﻬ َﺪ ﺑِ ْﺎﻟ َﺤ ﱢ‬are given
permission to intercede. Similarly in 4:64 the words fa istaghfir lahum
al-Rasûl ‫ﺃﺳﺘﻐﻘﺮﻟﻬﻢ ﺍﻟﺮﺳﻮﻝ‬indicate that the Holy Prophet (pbuh) will seek
protection for his people. Intercession is not a guarantee and a
passport to Paradise but a request, begging, supplication, and a Prayer.
Allâh may accept the intercession for the sinners from his beloved
ones. Though all those who bear witness to the Truth (‫ﻖ‬ ‫ ) َﺷ ِﻬ َﺪ ﺑِ ْﺎﻟ َﺤ ﱢ‬are
given the permission to intercede, the acceptance is utterly a Divine
Grace (see 44:56-57; 3:132-133; 3:31). If this were not the case, there
would be little difference between the Islamic doctrine of Salvation
and that of the Christians. If good deeds are the only condition for
salvation, then there is no reason for intercession. Neither good deeds
nor intercession, but only Divine Grace of Mâlikîyyat and of Mercy -
Rahmânîyyat (see 1:3-4), are the real sources of Salvation (- fallâh).
This is a great hope as the verses 9:102, 39:53, and 44:56-57 convey.
Divine Mercy is universal and embodies all objects of creation. This
Mercy cannot be separated from Him (17:110). Flowing from this
principal, the temporal and limited nature of “hell” and the sufferings
of the world can be explained.

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 44. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ‬
The Drought
(Revealed before Hijrah)
This is another chapter of the Hâ Mîm series (cf. 40:1). The name al
Dukhân ‫ – ﺍﻟﺪﺧﺎﻥ‬the drought, is drawn from the prophecy of the
drought contained in verse 10 that overtook the Makkans and lasted
for seven years, until a leader of disbelief (Abû Sufyân) came to the
Holy Prophet (pbuh) and begged him to pray for deliverance from that
scourge. The Holy Prophet (pbuh) is said to have prayed for rain ( ‫ﺩﻋﺎء‬
‫)ﺇﺳﺘﺴﻘﺊ‬. After that, the famine ceased. The Makkans did not show
recognition and continued to oppose the Holy Prophet (pbuh). This
prophecy is followed by another, indicating that because of their
continued rejection another punishment would follow (see verse 16).

ُ ‫َﻭﺇِﻧﱢﻲ ُﻋ ْﺬ‬
‫ﺕ ﺑِ َﺮﺑﱢﻲ َﻭ َﺭﺑﱢ ُﻜ ْﻢ ﺃَﻥ ﺗَﺮْ ُﺟ ُﻤﻮ ِﻥ‬
44:20 “I have taken refuge with my Lord and your Lord lest you
should stone me or harm me” is a beautiful prayer taught to us.

َ‫ﺃَﻫُ ْﻢ ﺧَ ْﻴ ٌﺮ ﺃَ ْﻡ ﻗَﻮْ ُﻡ ﺗُﺒ ٍﱠﻊ َﻭﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻬ ْﻢ ۚ◌ ﺃَ ْﻫﻠَ ْﻜﻨَﺎﻫُ ْﻢ ۖ◌ ﺇِﻧﱠﻬُ ْﻢ َﻛﺎﻧُﻮﺍ ُﻣﺠْ ِﺮ ِﻣﻴﻦ‬
44:37 Tubba‘ ‫ ﺗُﺒ ٍﱠﻊ‬was the royal title of the kings of the united empire
of Himyar, Hadharamaut and Sabâ in the south of Arabia. It is said
that the king referred to was a believer. He reigned seven hundred
years before the time of the Holy Prophet (pbuh). According to Ibn
‘Abbâs he was a Prophet of Allâh (Tafsîr Kabîr by Ibn ‘Abbâs).

ِ ‫ﺇِ ﱠﻥ َﺷ َﺠ َﺮﺕَ ﺍﻟ ﱠﺰﻗﱡ‬

‫ﻮﻡ‬
44:43 Zaqqûm ‫ﻮﻡ‬ ِ ‫ ﺍﻟ ﱠﺰﻗﱡ‬has been mentioned in connection with the food
of the inmates of hell. The Holy Qur’ân has exemplified the fruits of

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Paradise with grapes and pomegranates and symbolizes the

unpalatable fruits of the Zaqqûm tree as the fruit in hell. In the
Qur’ânic terminology, as Imâm Râghib has said, Zaqqûm is used for
loathsome and abominable things. These fruits symbolize the fruit of
ones labour and the deeds performed in this world.

ٍ ‫َﻛ َ ٰﺬﻟِﻚَ َﻭﺯَ ﱠﻭﺟْ ﻨَﺎﻫُﻢ ﺑِﺤ‬

‫ُﻮﺭ ِﻋﻴ ٍﻦ‬
44:54 Imâm Râghib, while commenting on the word Zawwajna ‫َﺯ ﱠﻭﺟْ ﻨَﺎ‬
says that the dwellers of Paradise will have pure and beautiful beings
as their companions. This expression does not mean that they shall be
given fair maidens in marriage.
The noun Hûr ‫ ﺣُﻮﺭ‬usually translated into English as “houries,” leads
to a distortion of the message. This word occurs at three other places
in the Holy Qur’ân (cf. 44:54; 52:30; 55:72). It is a plural of ahwar
ْ‫( ﺃﺣ َﻮﺭ‬masculine) and of houra ä‫( َﺣﻮْ ﺭ‬feminine). The word ahwar
means pure and clear intellect (Lisân), and it stands for purity and
beauty (Ibn Jarîr; Râzî; Ibn Kathîr). The related word hawâr ‫ﺣﻮﺍﺭ‬
denotes intense whiteness of the eyeballs and lustrous black of the iris
(Qâmûs). The word hûr is a common gender for both male and
female, to indicate that hûr is a reward in Paradise with whom men as
well as women will be blessed with in the Hereafter and their mutual
relationship will be that of a companion and comrade and not that of a
husband and wife. Concerning the word hûr in its feminine
connotation quite a number of the earliest commentators, among them
al-Hasan Basrî, understood it as signifying the righteous among the
women of humankind (Ibn Jarîr). Therefore, the term hûr applies to
the righteous of both sexes. See also 56:34-37.

‫ﻚ ۚ◌ َ ٰﺫﻟِﻚَ ﻫُ َﻮ ْﺍﻟﻔَﻮْ ُﺯ ْﺍﻟ َﻌ ِﻈﻴ ُﻢ‬

َ ‫ﻓَﻀْ ًﻼ ﱢﻣﻦ ﱠﺭﺑﱢ‬

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 45. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﺎﺛﻴﺔ‬

44:57 The verse informs us again (43:86) that Salvation (- fallâh) is

through the Grace and Mercy of Allâh and not through anyone’s
intercession.

45. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﺎﺛﻴﺔ‬

Fallen on the Knees
(Revealed before Hijrah)
The title of this chapter is taken from verse 28. The leading idea of the
previous chapter was that in spite of the signs of Allâh and the
evidence of His Great Mercy people go about in disbelief and
faithlessness. They forget that ultimately they have to appear before
their Creator. This chapter continues the same train of thought from a
different angle. It sheds light on the fact that just as the very extensive
and perfect arrangements in the universe are required for the
maintenance of physical life on earth, so there is a need of similar
provision for the spiritual and thus eternal life (verses 3-6). This
provision for the human beings spiritual sustenance is provided
through revelation (verse 31).

‫ﷲُ َﻋﻠَ ٰﻰ ِﻋ ْﻠ ٍﻢ َﻭ َﺧﺘَ َﻢ َﻋﻠَ ٰﻰ َﺳ ْﻤ ِﻌ ِﻪ َﻭﻗَ ْﻠﺒِ ِﻪ‬

‫ﺿﻠﱠﻪُ ﱠ‬ َ َ‫ﺃَﻓَ َﺮﺃَﻳْﺖَ َﻣ ِﻦ ﺍﺗﱠﺨَ َﺬ ﺇِﻟَ ٰـﻬَﻪُ ﻫ ََﻮﺍﻩُ َﻭﺃ‬
َ‫ﷲِ ۚ◌ ﺃَﻓَ َﻼ ﺗَ َﺬ ﱠﻛﺮُﻭﻥ‬ ‫ﺎﻭﺓً ﻓَ َﻤﻦ ﻳَ ْﻬ ِﺪﻳ ِﻪ ِﻣﻦ ﺑَ ْﻌ ِﺪ ﱠ‬ َ َ‫َﻭ َﺟ َﻌ َﻞ َﻋﻠَ ٰﻰ ﺑ‬
َ ‫ﺼ ِﺮ ِﻩ ِﻏ َﺸ‬
45:23 Belief in the Unity of Allâh in its true sense means to believe in
that Hidden Reality (al-Haqîqat al-Ghaybiyya ‫ )ﺍﻟﺤﻘﻴﻘﺖ ﺍﻟﻐﻴﺒﻴﺔ‬Who is
free from every associate, whether it is an idol or a human being or the
sun or moon or river or fire or tree or ones ego or ones desires or
deceit. It also means to conceive of no-one as possessing power in
opposition to Him, not to accept anyone as sustainer, nor to hold
anyone as bestowing honour or disgrace, nor to consider anyone as

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helper. It means to confine ones love and one’s worship, ones humility
and ones hopes, and ones awe to none other than Him. Unity would be
incomplete without the following three types of particularization:
Firstly, the Unity of Being. Secondly, the Unity of Attributes, that is,
that all good Attributes and Godhead are confined to His Being, and
that all others who offer, sustain, or are benefactors are only a part of
the system set up by His hand. Thirdly, the unity of love, sincerity,
devotion, and worship: that is, not to consider anyone His associate in
matters of love, worship, and prayer. This drive is embedded in
human nature.

46. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‬

The Dunes
(Revealed before Hijrah)
Al-Ahqâf ‫ ﺍﻷﺣﻘﺎﻑ‬is a place of unimaginable awe and amazement.
Ahqâf ‫ ﺃﺣﻘﺎﻑ‬are also the long and winding crooked tracts of sand
dunes, characteristic of the country of ‘Âd, adjoining Yemen in the
south of the Arabian Peninsula.

‫ﺽ ﺃَ ْﻡ ﻟَﻬُ ْﻢ‬
ِ ْ‫ﷲِ ﺃَﺭُﻭﻧِﻲ َﻣﺎ َﺫﺍ ﺧَ ﻠَﻘُﻮﺍ ِﻣﻦَ ْﺍﻷَﺭ‬ ‫ﻗُﻞْ ﺃَ َﺭﺃَ ْﻳﺘُﻢ ﱠﻣﺎ ﺗَ ْﺪ ُﻋﻮﻥَ ِﻣﻦ ُﺩﻭ ِﻥ ﱠ‬
‫ﺎﺭ ٍﺓ ﱢﻣ ْﻦ ِﻋ ْﻠ ٍﻢ ﺇِﻥ‬
َ َ‫ﺏ ﱢﻣﻦ ﻗَﺒ ِْﻞ ﻫَ ٰـ َﺬﺍ ﺃَﻭْ ﺃَﺛ‬ ٍ ‫ﺕ ۖ◌ ﺍ ْﺋﺘُﻮﻧِﻲ ﺑِ ِﻜﺘَﺎ‬
ِ ‫ﺎﻭﺍ‬
َ ‫ﻙ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬ ٌ ْ‫ِﺷﺮ‬
‫ﺻﺎ ِﺩﻗِﻴﻦ‬َ ‫ُﻛﻨﺘُ ْﻢ‬
46:4 This and the following verse embodies four strong and cogent
arguments to repudiate polytheistic dogmas. The verse rejects the
notion that Jesus created birds. The verse tells us human knowledge,
science, and reason also lends no support to polytheistic thinking. It
further points out that only the revealed Scripture can form the basis
for determining faith.

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‫ﷲِ َﻣﻦ ﱠﻻ ﻳَ ْﺴﺘ َِﺠﻴﺐُ ﻟَﻪُ ﺇِﻟَ ٰﻰ ﻳَﻮْ ِﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ َﻭﻫُ ْﻢ‬ ‫ﻭﻥ ﱠ‬ َ َ‫َﻭ َﻣ ْﻦ ﺃ‬
ِ ‫ﺿﻞﱡ ِﻣ ﱠﻤﻦ ﻳَ ْﺪ ُﻋﻮ ِﻣﻦ ُﺩ‬
َ‫ﻋَﻦ ُﺩﻋَﺎﺋِ ِﻬ ْﻢ ﻏَﺎﻓِﻠُﻮﻥ‬
46:5 “They are even unaware of their prayers” are the deities other
than Allâh who are called on for help. Allâh is the only living Deity
Who responds to prayers (cf. 2:186).

َ ِ‫ﷲِ َﻭ َﻛﻔَﺮْ ﺗُﻢ ﺑِ ِﻪ َﻭ َﺷ ِﻬ َﺪ َﺷﺎ ِﻫ ٌﺪ ﱢﻣﻦ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬

‫ﻴﻞ‬ ‫ﻗُﻞْ ﺃَ َﺭﺃَ ْﻳﺘُ ْﻢ ﺇِﻥ َﻛﺎﻥَ ِﻣ ْﻦ ِﻋﻨ ِﺪ ﱠ‬
ْ ‫َﻋﻠَ ٰﻰ ِﻣ ْﺜﻠِ ِﻪ ﻓَﺂ َﻣﻦَ َﻭﺍ‬
◌ۖ ‫ﺳﺘَ ْﻜﺒَﺮْ ﺗُ ْﻢ‬
46:10 “Witness from among the Children of Israel has borne witness
to his like”. This witness (Shâhid ‫ )ﺷﺎﻫﺪ‬who bore witness of one like
him is Moses who prophesized the advent of the Holy Prophet (pbuh)
(see Deut. 18.18).

‫ﻕ ﻟﱢ َﺴﺎﻧًﺎ َﻋ َﺮﺑِﻴًّﺎ‬ َ ‫َﻭ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻪ ِﻛﺘَﺎﺏُ ُﻣﻮ َﺳ ٰﻰ ﺇِ َﻣﺎ ًﻣﺎ َﻭ َﺭﺣْ َﻤﺔً ۚ◌ َﻭﻫَ ٰـ َﺬﺍ ِﻛﺘَﺎﺏٌ ﱡﻣ‬
ٌ ‫ﺼ ﱢﺪ‬
َ‫ﻟﱢﻴُﻨ ِﺬ َﺭ ﺍﻟﱠ ِﺬﻳﻦَ ﻅَﻠَ ُﻤﻮﺍ َﻭﺑُ ْﺸ َﺮ ٰﻯ ﻟِ ْﻠ ُﻤﺤْ ِﺴﻨِﻴﻦ‬
46:12 The reference to the Qur’ânic Message being in the Arabic
language ‫ ﻟﱢ َﺴﺎﻧًﺎ َﻋ َﺮ ِﺑﻴًّﺎ‬signifies on hand the coming of the awaited
Prophet who was foretold to be from the people who speak Arabic,
that is, the Arabs of Ishmaelite descent. It also means that his message
will be eloquent and clear (‫) َﻋ َﺮﺑِﻴًّﺎ‬, free from all ambiguities.

‫ﻧﺲ‬ ِ ْ ‫ﺖ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻬﻢ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ َﻭ‬

ِ ‫ﺍﻹ‬ ْ َ‫ﻗَ ْﺪ ﺧَ ﻠ‬
46:18 For the discussion on Jinn see verses 6:128; 15:27 and 7:38;
refer to 18:50; 27:17; 34:41; 41:25; 46:29; 51:56; 55:33; 72:5; 114:6.

ْ ‫ﺎﺕ ﱢﻣ ﱠﻤﺎ َﻋ ِﻤﻠُﻮﺍ ۖ◌ َﻭﻟِﻴ َُﻮﻓﱢﻴَﻬُ ْﻢ ﺃَ ْﻋ َﻤﺎﻟَﻬُ ْﻢ َﻭﻫُ ْﻢ َﻻ ﻳ‬

َ‫ُﻈﻠَ ُﻤﻮﻥ‬ ٌ ‫َﻭﻟِ ُﻜﻞﱟ ﺩ ََﺭ َﺟ‬
46:19 Paradise has its ranks, and so shall hell. According to some
great Gnostics, the highest rank in “Paradise” shall be that of “the
Dunes” (al-Ahqâf ‫)ﺍﻷﺣﻘﺎﻑ‬, a place of unimaginable awe and

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amazement. It is also called the “Dunes of White Musk” (Ibn al-

‘Arabî). In his words, “After your death you will be carried to the
abode of your felicity, and from there to the dune of White Musk till
infinity”. There shall be no rivers of honey [symbol of healing the
diseases] and milk [symbol of knowledge], nor fruits [of reward],
implying that these would be distractions for those select believers
closest to Allâh. Only a few enter this highest level of Paradise,
“Looking and (absorbed in the vision of ) their Lord” (75:23).

َ ‫ﺻ َﺮ ْﻓﻨَﺎ ﺇِﻟَ ْﻴﻚَ ﻧَﻔَﺮًﺍ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ ﻳَ ْﺴﺘَ ِﻤﻌُﻮﻥَ ْﺍﻟﻘُﺮْ ﺁﻥَ ﻓَﻠَ ﱠﻤﺎ َﺣ‬
‫ﻀﺮُﻭﻩُ ﻗَﺎﻟُﻮﺍ‬ َ ‫َﻭﺇِ ْﺫ‬
‫ﻧﺼﺘُﻮﺍ‬ ِ َ‫ﺃ‬
46:29 Nafara ‫ﻧَﻔَ ًﺮﺍ‬, translated as “some people,” according to Arabic
idiom, means three to ten men (Tâj). Nafara ‫ ﻧَﻔَ ًﺮﺍ‬is used only for
humans (see also 72:1). Al-Jinn ‫ ﺍ ْﻟ ِﺠﻦﱢ‬in relation to nafara ‫ ﻧَﻔَ ًﺮﺍ‬refers to
a Jewish tribe not well known to the Arabs. They are spoken of as
believers in Moses in the next verse. The Al-Jinn ‫ ﺍ ْﻟ ِﺠﻦﱢ‬were also those
Jews who met with the Holy Prophet (pbuh) in the outskirts of
Makkah. The next morning he had shown his Companions the marks
of their halting places and fire pits where they had lit their campfires
at night.

47. CHAPTER ‫ﺳﻮﺭﺓ ﻣﺤﻤﺪ‬

Muhammad – The Praiseworthy
(Revealed before Hijrah)
When the arrangement of the Holy Qur’ân is examined, one finds that
a logical thread runs through it. At the place of this chapter, more than
five-sixths of the Holy Book is finished. The remaining one-sixth
consists of short chapters that again are grouped according to their

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topics. The first three chapters deal with the organization of the
Muslim community, both for external defense and for internal
relations.
The designation of this chapter is Muhammad ‫ ﻣﺤ ٌﻤﺪ‬taken from verse 2,
which means most praiseworthy. The most praiseworthy is in the first
place Allâh, and His servant is His praiser. When a praiser with his
love, devotion and actions bring him close to his Lord, he becomes
praiseworthy (- Muhammad ‫)ﻣﺤ ٌﻤﺪ‬. The most praised is the Holy
Prophet (pbuh). As a secondary meaning the term Muhammad as an
attribute that also applies to whoever comes close to the Holy Prophet
(pbuh) in his actions, beliefs (Imâm Ghazâlî). Each one of them is
praised according to the degree of his good actions and faith. This
indicates that those who believe in Muhammad (pbuh) will receive
honour of praise. The only one praised in its absoluteness is Allâh.
The chapter is also known as qitâl ‫( ﻗﺘﺎﻝ‬war) because a large portion of
it is dedicated to the subject of war, its causes, consequences and the
ethics in war. It also announces that the Holy Prophet (pbuh) will have
to face difficulties in the shape of warfare. This is the first of three
chapters devoted to the subject of defense.

‫ﺕ َﻭﺁ َﻣﻨُﻮﺍ ﺑِ َﻤﺎ ﻧُ ﱢﺰ َﻝ َﻋﻠَ ٰﻰ ُﻣ َﺤ ﱠﻤ ٍﺪ َﻭﻫُ َﻮ ْﺍﻟ َﺤ ﱡ‬

‫ﻖ‬ ِ ‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
‫ِﻣﻦ ﱠﺭﺑﱢ ِﻬ ْﻢ ۙ◌ َﻛﻔﱠ َﺮ َﻋ ْﻨﻬُ ْﻢ َﺳﻴﱢﺌَﺎﺗِ ِﻬ ْﻢ َﻭﺃَﺻْ ﻠَ َﺢ ﺑَﺎﻟَﻬُ ْﻢ‬
47:2 For those who are righteous and live accordingly, if they believe
in that which has been revealed to Muhammad (pbuh), there is an
extra Divine promise. Allâh will purge them of their sins and further
improve their spiritual status.

َ ‫ﺏ َﺣﺘﱠ ٰﻰ ﺇِ َﺫﺍ ﺃَ ْﺛﺨَ ﻨﺘُ ُﻤﻮﻫُ ْﻢ ﻓَ ُﺸ ﱡﺪﻭﺍ ْﺍﻟ َﻮﺛَﺎ‬

‫ﻕ‬ ِ ‫ﺏ ﺍﻟﺮﱢ ﻗَﺎ‬
َ ْ‫ﻀﺮ‬َ َ‫ﻓَﺈ ِ َﺫﺍ ﻟَﻘِﻴﺘُ ُﻢ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻓ‬
‫ﺍﺭﻫَﺎ ۚ◌ َ ٰﺫﻟِﻚَ َﻭﻟَﻮْ ﻳَ َﺸﺎ ُء ﱠ‬
ُ‫ﷲ‬ َ ‫ﻓَﺈ ِ ﱠﻣﺎ َﻣﻨًّﺎ ﺑَ ْﻌ ُﺪ َﻭﺇِ ﱠﻣﺎ ﻓِﺪَﺍ ًء َﺣﺘﱠ ٰﻰ ﺗ‬
َ َ‫َﻀ َﻊ ْﺍﻟ َﺤﺮْ ﺏُ ﺃَﻭْ ﺯ‬

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‫ﻴﻞ ﱠ‬
‫ﷲِ ﻓَﻠَﻦ‬ ِ ِ‫ْﺾ ۗ◌ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻗُﺘِﻠُﻮﺍ ﻓِﻲ َﺳﺒ‬ ٍ ‫ْﻀ ُﻜﻢ ﺑِﺒَﻌ‬ َ ‫َﺼ َﺮ ِﻣ ْﻨﻬُ ْﻢ َﻭﻟَ ٰـ ِﻜﻦ ﻟﱢﻴَ ْﺒﻠُ َﻮ ﺑَﻌ‬
َ ‫َﻻﻧﺘ‬
‫ُﻀ ﱠﻞ ﺃَ ْﻋ َﻤﺎﻟَﻬُ ْﻢ‬
ِ ‫ﻳ‬
47:4 Islam encountered slavery as an existing institution and took
various steps to put a stop to it. Islam used both the moral (90:13) and
the penal codes (9:60; 24:33) to do away with slavery. This verse
forbids keeping prisoners of war as slaves and instead instructs to free
them whether ransom is paid or not. In addition it limits the taking of
prisoners to regular battle to the exclusion of other scenarios away
from the battlefield. Taking hostages and making slaves by seizing
people anywhere and selling them, as practiced notably by Europeans
in Africa, was outlawed under Islam. When war is over, all prisoners
of war should be released, either as an act of grace and favour, or
against ransom, or by negotiating mutual exchange of prisoners. They
should no longer be held in captivity. The Holy Prophet (pbuh) set
free about a hundred family members of Banî Mustaliq, and in the
case of Hawâzin, a full six thousand prisoners of war were released
merely as an act of favour. Only in the case of the 70 prisoners taken
at the Battle of Badr has it been mentioned that they were redeemed;
those who could not pay their ransom in the form of money, but were
literate, were required to teach reading and writing. The Holy Qur’ân
thus struck very effectively at the roots of slavery, prohibiting
enslavement of anyone completely and forever.
The verse lays down other important rules of ethics during war: 1)
when the Muslims are engaged in regular defensive war, they are
enjoined to fight. 2) When war becomes unavoidable, it should
continue until peace is put on a firm foundation and religious, social,
and political freedom is established.

‫َﻭﻳُ ْﺪ ِﺧﻠُﻬُ ُﻢ ْﺍﻟ َﺠﻨﱠﺔَ َﻋ ﱠﺮﻓَﻬَﺎ ﻟَﻬُ ْﻢ‬

47:6 “Which He has made known to them” ( ‫ ) َﻋ ﱠﺮﻓَﻬَﺎ ﻟَﻬُﻢ‬that is: 1) which
He has made known to them in the Holy Qur’ân; 2) which He has

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promised them; 3) which He made known to them in this life by

making them taste the spiritual blessings of good deeds; 4) of which
they had a fore-taste because they saw with their own eyes the
promise made to them about Paradise being fulfilled in this very life.
It should be noted that that triumph over the disbeliever is also spoken
of as a Paradise of this life (cf. 47:15).

‫ﱠﻣﺜَ ُﻞ ْﺍﻟ َﺠﻨﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻭ ِﻋ َﺪ ْﺍﻟ ُﻤﺘﱠﻘُﻮﻥَ ۖ◌ ﻓِﻴﻬَﺎ ﺃَ ْﻧﻬَﺎ ٌﺭ ﱢﻣﻦ ﱠﻣﺎ ٍء َﻏﻴ ِْﺮ ﺁ ِﺳ ٍﻦ َﻭﺃَ ْﻧﻬَﺎ ٌﺭ ﱢﻣﻦ‬
‫ﺎﺭﺑِﻴﻦَ َﻭﺃَ ْﻧﻬَﺎ ٌﺭ ﱢﻣ ْﻦ َﻋ َﺴ ٍﻞ‬ ِ ‫ﻟﱠﺒَ ٍﻦ ﻟﱠ ْﻢ ﻳَﺘَ َﻐﻴﱠﺮْ ﻁَ ْﻌ ُﻤﻪُ َﻭﺃَ ْﻧﻬَﺎ ٌﺭ ﱢﻣ ْﻦ ﺧَ ْﻤ ٍﺮ ﻟﱠ ﱠﺬ ٍﺓ ﻟﱢﻠ ﱠﺸ‬
‫ﺕ َﻭ َﻣ ْﻐﻔِ َﺮﺓٌ ﱢﻣﻦ ﱠﺭﺑﱢ ِﻬ ْﻢ ۖ◌ َﻛ َﻤ ْﻦ ﻫُ َﻮ ﺧَ ﺎﻟِ ٌﺪ‬ ِ ‫ﺼﻔًّﻰ ۖ◌ َﻭﻟَﻬُ ْﻢ ﻓِﻴﻬَﺎ ِﻣﻦ ُﻛﻞﱢ ﺍﻟﺜﱠ َﻤ َﺮﺍ‬ َ ‫ﱡﻣ‬
َ ‫ﱠ‬ ُ
‫ﺎﺭ َﻭ ُﺳﻘﻮﺍ َﻣﺎ ًء َﺣ ِﻤﻴ ًﻤﺎ ﻓَﻘَﻄ َﻊ ﺃ ْﻣ َﻌﺎ َءﻫُ ْﻢ‬ ‫ﱠ‬
ِ ‫ﻓِﻲ ﺍﻟﻨ‬
47:15 The blessings of Paradise mentioned in the verse are plainly
called Mathal ‫ ﻣﺜﻞ‬- a parable. These are the blessings which no eye
has seen, nor has any ear heard, nor has it entered into the hearts of
human beings to conceive them (Bukhârî 59/8). The word Anhâr ‫ﺃﻧﻬﺎﺭ‬
has been used four times in the verse, besides other meanings,
signifies rivers of light and amplitude. Accordingly, the verse
indicates that the mentioned four things will be given in plenty. Water
is the source of all life, milk gives health and vigour, wine induces
pleasant sensations and makes one forget worries and honey cures
disease.

48. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‬

The Victory
(Revealed after Hijrah )
The title of this chapter is derived from its opening verse. Al-Fath ‫ﺍﻟﻔﺘﺢ‬
means the victory, the supreme achievement and the great reward
(Lane, Tâj). The word is derived from fataha ‫ ﻓﺘﺢ‬to open. Al-Fath is

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the exposition of Divine knowledge and Divine mysteries. It also

means the spiritual victory. The victory referred to is that gained by
the truce at Hudaibiyah in 6 A.H. (Bukhârî 64:37). The Holy Prophet
(pbuh) had a vision that he was circumambulating the Ka‘bah along
with a party of his followers. In order to fulfil his vision he set out for
Makkah with about 1500 Muslims to perform ‘Umrah, the Lesser
Pilgrimage, in the month of Dhul-Qadah. The Holy Prophet (pbuh)
did not anticipate any hostility in this month, since this month was one
of the four sacred months during which, in accordance with a time-
honoured Arabian custom, all warfare was outlawed, particularly in
and around the Holy City, and everybody was allowed to visit the holy
places. On learning of the Prophets intention, the Makkans decided,
against their traditions, to oppose his entry by force. A detachment of
two hundred horsemen under the command of Khâlid bin Walîd (who
embraced Islam about two years later) was sent out to intercept the
Muslims, while several thousand heavily armed Makkans took up
positions around Makkah. The Holy Prophet (pbuh) changed his
marching direction and turned a little westward of the road and
encamped at Hudaibiyah, a plain nine miles to the north of Makkah,
west of a place called Bir Usfan, about one day’s journey from
Makkah. By changing his course, the Holy Prophet (pbuh) avoided
giving the enemy any pretext for violence. It happened that
negotiations were initiated between the Muslims and the Makkan
oligarchy at this camp. After some discussions by emissaries of both
sides, the Holy Prophet (pbuh) sent ‘Uthmân Ibn Affân as his envoy to
the Makkans. Shortly after ‘Uthmân’s arrival in Makkah the rumor
that he had been slain reached the Muslim camp. Thereupon the Holy
Prophet (pbuh) became wary of a treacherous attack by the Makkans
and assembled his Companions. Underneath an acacia tree he took a
pledge from each one of them that they would remain steadfast and, if
necessary, fight till death. During the pledge the Holy Prophet (pbuh)
placed his left hand on top of his right hand and said, “This is as if
‘Uthmân’s hand.” After the revelation of verse 18 of this chapter this

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“Pledge of the Tree” became known in history as Bait al-Ridzwân

(The Pledge of Allâh’s Goodly Acceptance). When a few days later
the rumor of ‘Uthmân’s murder proved to be false and ‘Uthmân
returned to Hudaibîyah, it became clear that the pagans of Makkah
were prepared to conclude a truce. A treaty was drawn up stipulating
among other provisions that:
1) There was to be peace between the parties for ten years.
2) Any tribe or person was free to join either party, or make an
alliance with it.
3) If a male from Makkah under some guardianship should join the
Muslims without the guardian’s permission, he should be sent back to
his guardian, but if in comparable case a male from the Muslims in
Madinah should join the Makkans he should not be sent back to his
guardian. This clause did not cover females
4) Muhammad (pbuh) and his party were not to enter Makkah that
year, but they could enter unarmed the following year (Bukhârî
54/151).
Item 3 and 4 were objected to in the Muslim camp because they were
deemed unfair, but the Holy Prophet (pbuh) accepted them and
faithfully observed them.
This truce proved to be of great importance for the future of Islam. It
opened the way to the peaceful expansion and spread of the Message
of the Qur’ân. By putting a stop to hostilities, the opponents were
given an occasion to ponder over the merits of the religion. For the
first time in six years peaceful contacts were established between the
Pagans and the Muslims, and thus the way was opened to the
influence of the Qur’ânic ideas into the center of Arabian polytheism.
The Makkans who had occasions to visit the Muslim camp at
Hudaibiyah returned impressed, and many of them began to waver in
their hostility. As soon as the perennial warfare came to an end and
people of both sides were able to meet freely, new converts rallied
around the Holy Prophet (pbuh). It was not only a great moral victory

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but also it proved a masterstroke of strategy on the Holy Prophets part.

It opened the way to the fall of Makkah and ultimately the whole of
Arabia. Its lessons are expounded in this chapter as the lessons from
the battle of Badr were expounded in 8:42-48, and that of Uhud in
3:121-129, 3:149, and 3:180. The import of verse 18 is that the 1,500
companions of the Holy Prophet (pbuh) who took the Pledge of
Allegiance at that time, including ‘Uthmân, are declared to be those
with whom Allâh is well pleased. These words should set to rest the
doubts among the adherents of the idea of schisms among Muslims as
to the sincerity of the Companions of the Holy Prophet (pbuh).
While the preceding chapter contained the prophecies about the
victories destined for the Companions of the Holy Prophet (pbuh), this
chapter deals with their fulfilment and gives a practical example of
how the truth comes out victorious. There are lessons we learn from
this chapter and the treaty of Hudaibîyah. It proves the magnanimity
and grandeur of the Divine Revelation which, in the words of the
Qur’ân, is named as the clear victory, the supreme achievement and
the great reward. It becomes more majestic when we consider the
initial helplessness and weakness of the followers of the Holy Prophet
(pbuh). It was the completion of Allâh’s favour that opened the
floodgates of the spiritual and political expansion of Islam. This treaty
throws further light on how opponents of Islam devise schemes and
how unfavourably these schemes ultimately turn out. Sometimes
Allâh, in His wisdom, provides joy to the opponents of Islam through
a perceived victory, but we see that such a victory always proves
transitory.Towards its close, this chapter reverts to the subject that the
true Faith of Allâh will prevail and triumph over all other religions.
One should also remember that the real significance and sense of
prophecies becomes clear only when they have seen their fulfilment.

ِ َ‫ﷲُ َﻣﺎ ﺗَﻘَ ﱠﺪ َﻡ ِﻣﻦ َﺫﻧﺒِﻚَ َﻭ َﻣﺎ ﺗَﺄ َ ﱠﺧ َﺮ َﻭﻳُﺘِ ﱠﻢ ﻧِ ْﻌ َﻤﺘَﻪُ َﻋﻠَ ْﻴﻚَ َﻭﻳَ ْﻬ ِﺪﻳَﻚ‬
‫ﺻ َﺮﺍﻁًﺎ‬ ‫ﻟﱢﻴَ ْﻐﻔِ َﺮ ﻟَﻚَ ﱠ‬
‫ﱡﻣ ْﺴﺘَﻘِﻴ ًﻤﺎ‬

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48:2 Dhanbi-ka َ‫ َﺫﻧﺒِﻚ‬means the fault attributed to you (the Holy

Prophet (pbuh)). Elsewhere in the Holy Qur’ân (5:30) a similar
expression ithmî ‫ ﺇﺛﻤﻲ‬is used meaning “the sin committed against me.”
The Holy Prophet (pbuh) never committed a sin, and his istighfâr
‫ ﺇﺳﺘﻐﻘﺎﺭ‬means the asking of Divine protection for him and his people
(see the discussion on David’s supplication for Divine protection in
chapter 34). Even before he was raised to the dignity of prophethood
he was known as al-Amîn ‫ﺍﻻﻣﻴﻦ‬, the most trustworthy, of safe conduct,
faithful, sincere, steadfast; and al-Sâdîq ‫ﺍﻟﺼﺎﺩﻕ‬, the most
straightforward, perfect, unmingled, truthful, just, true, a man of
veracity, a man who observes his promises faithfully and with
soundness. Moreover, he received the highest praise of Muhammad.
This verse has been misunderstood based on a lack of knowledge of
the Arabic idiom and translated as “your sin,” signifying that the Holy
Prophet (pbuh) was guilty of moral lapse. The word Dhanbi-ka ‫ﻚ‬ َ ِ‫ َﺫﻧﺒ‬is
in a genitive construction, which is also found elsewhere in the Holy
Qur’ân and Arabic literature. For instance shurakâ’ ‫ ُﺷﺮﻛﺎء‬does not
mean “my partners” but “my so-called partners associated with me by
you, and that you set up with me” (cf. 6:22; 6:54; 28:44; 34:27, etc.).
In the verse under comment the mutual construction of two nouns
(idzâfat ‫ )ﺇﺿﺎﻓﺖ‬carries a similar significance and the word means “the
fault attributed to you,” or the shortcomings which were attributed to
the Holy Prophet (pbuh) in the past and will be attributed to him by
his adversaries in the future. Allâh’s Prophets are born sinless and
they remain sinless throughout their life.

‫ﺇِ ْﺫ َﺟ َﻌ َﻞ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﻓِﻲ ﻗُﻠُﻮﺑِ ِﻬ ُﻢ ْﺍﻟ َﺤ ِﻤﻴﱠﺔَ َﺣ ِﻤﻴﱠﺔَ ْﺍﻟ َﺠﺎ ِﻫﻠِﻴﱠ ِﺔ‬
48:26 Jâhilîyyah ‫ َﺟﺎ ِﻫﻠِﻴﱠﺔ‬literally means “the ignorance”. In the verse,
there is a concise expression for the pagan practice of the days before
Islam. The word al-Jâhilîyyah ‫ ْﺍﻟ َﺠﺎ ِﻫﻠِﻴﱠﺔ‬refers to all practices that stand
in contrast to the Islamic ideal of life.

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 ُ‫ﷲ‬ ‫ْﺠ َﺪ ْﺍﻟ َﺤ َﺮﺍ َﻡ ﺇِﻥ َﺷﺎ َء ﱠ‬ ِ ‫ﻖ ۖ◌ ﻟَﺘَ ْﺪ ُﺧﻠُ ﱠﻦ ْﺍﻟ َﻤﺴ‬ ‫ﷲُ َﺭﺳُﻮﻟَﻪُ ﺍﻟﺮﱡ ْﺅﻳَﺎ ﺑِ ْﺎﻟ َﺤ ﱢ‬
‫ﻕ ﱠ‬ َ ‫ﻟﱠﻘَ ْﺪ‬
َ ‫ﺻ َﺪ‬
‫ﺁ ِﻣﻨِﻴﻦَ ُﻣ َﺤﻠﱢﻘِﻴﻦَ ُﺭ ُءﻭ َﺳ ُﻜ ْﻢ َﻭ ُﻣﻘَﺼﱢ ِﺮﻳﻦَ َﻻ ﺗَﺨَﺎﻓُﻮﻥَ ۖ◌ ﻓَ َﻌﻠِ َﻢ َﻣﺎ ﻟَ ْﻢ ﺗَ ْﻌﻠَ ُﻤﻮﺍ ﻓَ َﺠ َﻌ َﻞ‬
‫ﻭﻥ َ ٰﺫﻟِﻚَ ﻓَ ْﺘﺤًﺎ ﻗَ ِﺮﻳﺒًﺎ‬ِ ‫ِﻣﻦ ُﺩ‬
48:27 “Allâh had surely fulfilled for His Messenger the vision, that
conformed to the rules of wisdom” referring to the vision of the Holy
Prophet (pbuh) in Madînah when he saw himself circumambulating
the Ka‘bah with his Companions. In an attempt to fulfil his vision he
set out for Makkah with his Companions for ‘Umrah (or the Lesser
Pilgrimage), but the Makkans denied him and his companions the
access to the Ka‘bah. From the words, “You shall enter the Holy
‫ ﻟَﺘَ ْﺪ ُﺧﻠ ُ ﱠﻦ ْﺍﻟ َﻤ ْﺴ ِﺠ َﺪ ْﺍﻟ َﺤ َﺮﺍ َﻡ ﺇِﻥ ﺷَﺎ َء ﱠ‬of the verse it
Mosque if Allâh will ” َ‫ﷲُ ﺁ ِﻣﻨِﻴﻦ‬
was clear that the Muslims would most certainly enter the Ka‘bah and
perform ‘Umrah but that the ceremonies would be performed that very
year was not mentioned there. Among other useful lessons, the
account of the Holy Prophets journey established that even great
Prophets of Allâh are liable to exercise erroneous judgment in the
matter of the interpretation of their visions. In fact, prophecies have an
aspect that is generally hidden from human reasoning.

ُ‫ﻄﺄَﻩُ ﻓَﺂﺯَ َﺭﻩ‬ْ ‫ﻉ ﺃَ ْﺧ َﺮ َﺝ َﺷ‬ ٍ ْ‫ﻴﻞ ﻛَﺰَ ﺭ‬ ِ ْ ‫َ ٰﺫﻟِﻚَ َﻣﺜَﻠُﻬُ ْﻢ ﻓِﻲ ﺍﻟﺘﱠﻮْ َﺭﺍ ِﺓ ۚ◌ َﻭ َﻣﺜَﻠُﻬُ ْﻢ ﻓِﻲ‬
ِ ‫ﺍﻹﻧ ِﺠ‬
َ ‫ﺍﻟﺰﺭﱠﺍ َﻉ ﻟِﻴَ ِﻐﻴﻆَ ﺑِ ِﻬ ُﻢ ْﺍﻟ ُﻜﻔ ﱠ‬
‫ﺎﺭ‬ ‫ْﺠﺐُ ﱡ‬ ِ ‫ﻓَﺎ ْﺳﺘَ ْﻐﻠَﻆَ ﻓَﺎ ْﺳﺘ ََﻮ ٰﻯ َﻋﻠَ ٰﻰ ﺳُﻮﻗِ ِﻪ ﻳُﻌ‬
48:29 The words “Such is the description of (these) in the Torah” may
refer to the biblical description, He shined forth from mount Paran and
he came with ten thousands of saints (Deut. 33.2). Moreover, the
expression, “and their description in the Evangel is” may refer to,
Behold a sower went forth to sow (Matt.13.3-8).

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 49. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ‬
The Chambers
(Revealed after Hijrah)
This chapter is the third and last of the series which started with
chapter Muhammad and in which the attention of the Muslims was
drawn to internal and external polices of defense. The chapter takes its
title from verse 4 ‫ﺕ‬ِ ‫ﻚ ِﻣﻦ َﻭ َﺭﺍ ِء ْﺍﻟ ُﺤ ُﺠ َﺮﺍ‬
َ َ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻳُﻨَﺎﺩُﻭﻧ‬, which enjoins the
Muslims not to call out to the Holy Prophet (pbuh) from behind his
private apartments and not to raise their voice above his voice. It also
teaches to respect not only the Holy Prophets privacy but also each
other’s privacy. There are strict injunctions to Muslims to show full
regard for the Holy Prophet (pbuh), not to anticipate his decision but
to give unquestioning obedience to him.
This chapter deals predominantly with social ethics and domestic
policies. It teaches the manners to be observed by the members of the
rapidly growing community among themselves and towards their
leader. Gossip and rumors should be avoided and must not be taken as
fact; selfish impatience should be curbed by discipline. Ridicule,
taunts and biting remarks should be avoided, whether the targeted
person is present or absent. Suspicion and spying are unworthy of a
Muslim. All human beings are part of a larger family. Their honour
depends not on race or socioeconomic status, but on their standard of
piety and righteous conduct. Faith is not a matter of words but of
accepting Allâh’s Will and striving in His cause. The embracing of
Islam confers no favour on others but is itself a favour and a privilege.
In verse 7 ‫ﱠﺐ ﺇِﻟَ ْﻴ ُﻜ ُﻢ‬ ‫ َﻭﻟَ ٰـ ِﻜ ﱠﻦ ﱠ‬the faith of the believers and their status as
َ ‫ﷲَ َﺣﺒ‬
followers of the right course is highly praised. Verses 9 and 10
provide an effective remedy to settle differences that endanger the
security and unity of a nation. It lays down a sound principle for the

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 49. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ‬

maintenance of international peace and rules of conduct for the

solidarity of Muslims, and provides an effective remedy to quell
disputes. Verse 11 lays special stress on Islamic goodwill. Islam’s real
strength lies in this ideal of unity, which transcends all barriers of
caste, colour, culture or ethnicity. Verse 13 again stresses that the
community of Muslims is a society that is neither Arabian nor Iranian,
nor European nor Indian. An Arab has no superiority over the non-
Arab, and likewise a white person has no superiority over a man or
woman of colour. There is only one criterion by which a human
beings superiority and greatness is to be judged—that is in piety. We
are all equal partners in the limitless favours and benevolences of our
Lord. The Holy Prophet (pbuh) says, the whole of humanity is a big
family and he who renders the greatest service to Allâh’s creation is
the dearest and nearest to him.

ِ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗُﻘَ ﱢﺪ ُﻣﻮﺍ ﺑَ ْﻴﻦَ ﻳَﺪ‬

‫َﻱ ﱠ‬
◌ۖ ‫ﷲِ َﻭ َﺭﺳُﻮﻟِ ِﻪ‬
49:1 This verse has both a literal and a figurative meaning. The words
should be translated according to the Arabic idiom, Do not give higher
importance to your opinion and sayings than to that of the Holy
Prophet (pbuh). This verse tells us not to allow our desires to have
precedence and overrule the ordinances of the Prophet (pbuh).

ُ‫ﺕ ﺍﻟﻨﱠﺒِ ﱢﻲ َﻭ َﻻ ﺗَﺠْ ﻬَﺮُﻭﺍ ﻟَﻪ‬ِ ْ‫ﺻﻮ‬ َ ‫ﻕ‬ َ ْ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻻ ﺗَﺮْ ﻓَﻌُﻮﺍ ﺃَﺻْ َﻮﺍﺗَ ُﻜ ْﻢ ﻓَﻮ‬
َ‫ْﺾ ﺃَﻥ ﺗَﺤْ ﺒَﻂَ ﺃَ ْﻋ َﻤﺎﻟُ ُﻜ ْﻢ َﻭﺃَﻧﺘُ ْﻢ َﻻ ﺗَ ْﺸ ُﻌﺮُﻭﻥ‬ ِ ‫ﺑِ ْﺎﻟﻘَﻮْ ِﻝ َﻛ َﺠﻬ ِْﺮ ﺑَﻌ‬
ٍ ‫ْﻀ ُﻜ ْﻢ ﻟِﺒَﻌ‬
49:2 This verse again has both a literal and a figurative meaning.
Literal by instructing the Holy Prophets Companions to no raise their
voices above his, and figurative also for believers of later times,
implying that one’s personal opinions and desires must not be allowed
to overrule the legal ordinances and moral stipulations promulgated by
the Holy Prophet (pbuh).

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 50. CHAPTER ‫ﺳﻮﺭﺓ ﻕ‬

◌ۖ ‫ْﺾ ﺍﻟﻈﱠﻦﱢ ﺇِ ْﺛ ٌﻢ‬

َ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﺟْ ﺘَﻨِﺒُﻮﺍ َﻛﺜِﻴﺮًﺍ ﱢﻣﻦَ ﺍﻟﻈﱠﻦﱢ ﺇِ ﱠﻥ ﺑَﻌ‬
49:12 Suspicion leads to the next higher level of sin, namely to spy
into the secrets of others, inevitably followed by backbiting, which is
even more serious.

‫ﺇِﻧﱠ َﻤﺎ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥَ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺑِ ﱠ‬

‫ﺎ¶ِ َﻭ َﺭﺳُﻮﻟِ ِﻪ ﺛُ ﱠﻢ ﻟَ ْﻢ ﻳَﺮْ ﺗَﺎﺑُﻮﺍ َﻭ َﺟﺎﻫَ ُﺪﻭﺍ ﺑِﺄ َ ْﻣ َﻮﺍﻟِ ِﻬ ْﻢ‬
َ‫ﷲِ ۚ◌ ﺃُﻭﻟَ ٰـﺌِﻚَ ﻫُ ُﻢ ﺍﻟﺼﱠﺎ ِﺩﻗُﻮﻥ‬ ‫ﻴﻞ ﱠ‬ِ ِ‫َﻭﺃَﻧﻔُ ِﺴ ِﻬ ْﻢ ﻓِﻲ َﺳﺒ‬
49:15 The verse defines Mu’minûn َ‫ – ْﺍﻟ ُﻤ ْﺆ ِﻣﻨُﻮﻥ‬the believers.

50. CHAPTER ‫ﺳﻮﺭﺓ ﻕ‬

Qâf – The Glorious Qur’ân
(Revealed before Hijrah)
The chapter takes its name Qâf ‫ ﻕ‬from the initial letter of the Qur’ân
and from Qayâmat ‫ – ﻗﻴﺎﻣﺔ‬the great Resurrection, calling our attention
to the Powers of the Divine Being. The chapter deals with the
important subjects of the two resurrections, a spiritual resurrection
which was brought about by the teachings of the Holy Qur’ân, and the
final resurrection in the life after death. The former resurrection is
cited as an argument in support of the latter.

‫ﺁﻥ ْﺍﻟ َﻤ ِﺠﻴ ِﺪ‬

ِ ْ‫ﻕ ۚ◌ َﻭ ْﺍﻟﻘُﺮ‬
50:1 The very first verse of this chapter essentially consists just of the
word al-Qur’ân and points out that a great and glorious spiritual
awakening will be brought about in the world by means of this Book.
The letter Qâf ‫ ﻕ‬may also stand for Qâdir ‫ﻗﺎﺩﺭ‬, meaning meaning
Omnipotent or All-Powerful/All Mighty. The letter Qâf suggests that
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 50. CHAPTER ‫ﺳﻮﺭﺓ ﻕ‬

All-Mighty Allâh is Qahhâr; the One Who breaks the backs of the
powerful among His enemies.

‫ﺃَﺇِ َﺫﺍ ِﻣ ْﺘﻨَﺎ َﻭ ُﻛﻨﱠﺎ ﺗُ َﺮﺍﺑًﺎ ۖ◌ َ ٰﺫﻟِﻚَ َﺭﺟْ ٌﻊ ﺑَ ِﻌﻴ ٌﺪ‬

50:3 The Wise Creator could not have brought into existence this
complex universe without a sublime purpose behind its creation, and
the Qur’ân is means and instrument to achieve that purpose.

ٌ‫ﻗَ ْﺪ َﻋﻠِ ْﻤﻨَﺎ َﻣﺎ ﺗَﻨﻘُﺺُ ْﺍﻷَﺭْ ﺽُ ِﻣ ْﻨﻬُ ْﻢ ۖ◌ َﻭ ِﻋﻨ َﺪﻧَﺎ ِﻛﺘَﺎﺏٌ َﺣﻔِﻴﻆ‬
50:4 The Divine Law of Conservation of actions is being pointed out
to us in “We have with Us a Book that preserves” ٌ‫ َﻭ ِﻋﻨ َﺪﻧَﺎ ِﻛﺘَﺎﺏٌ َﺣﻔِﻴﻆ‬.
Although the past appears to us as “gone”, our understanding of the
concept of time is limited and every detail of the past, every action,
every sound and every word that is being uttered will be conserved
(cf. verse 17-18). “Do not follow and utter that of which you have no
knowledge. Surely, the ear and eye and the heart, of all these, shall be
called upon to account for it” (17:36). “Everything they did is
(recorded) in scrolls, and everything, small and big, has been noted
down” (54:53; 55:39)

ٍ ‫ﺃَﻓَﻠَ ْﻢ ﻳَﻨﻈُﺮُﻭﺍ ﺇِﻟَﻰ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﻓَﻮْ ﻗَﻬُ ْﻢ َﻛ ْﻴﻒَ ﺑَﻨَ ْﻴﻨَﺎﻫَﺎ َﻭ َﺯﻳﱠﻨﱠﺎﻫَﺎ َﻭ َﻣﺎ ﻟَﻬَﺎ ِﻣﻦ ﻓُﺮ‬
‫ُﻭﺝ‬
50:6 The verses draws attention to the existence of a beautiful,
complex and flawless cosmos.

‫ﻴﺞ‬
ٍ ‫ﺝ ﺑَ ِﻬ‬ ِ ‫ﺽ َﻣ َﺪ ْﺩﻧَﺎﻫَﺎ َﻭﺃَ ْﻟﻘَ ْﻴﻨَﺎ ﻓِﻴﻬَﺎ َﺭ َﻭ‬
ٍ ْ‫ﺍﺳ َﻲ َﻭﺃَﻧﺒَ ْﺘﻨَﺎ ﻓِﻴﻬَﺎ ِﻣﻦ ُﻛﻞﱢ ﺯَ ﻭ‬ َ ْ‫َﻭ ْﺍﻷَﺭ‬
50:7 Al-Ardz ‫ﺽ‬ َ ْ‫ ْﺍﻷَﺭ‬is the body that appears flat. Madadnâ ‫ – َﻣ َﺪ ْﺩﻧَﺎ‬We
expanded, stretched and fertilized. The word is derived from madda ‫ﻣ ٌﺪ‬
meaning to expand, stretch, spread out, fertilize. Rawâsî ‫ﻲ‬ َ ‫ َﺭ َﻭﺍ ِﺳ‬are
firm bodies, immovable anchors like the pegs of a tent. This word is
derived from Rasâ ‫ ﺭﺍﺳﺎ‬meaning to be firm (Qâmûs, Lane, Lisân). The
expression “expanding earth” does not necessarily apply to our planet,
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 50. CHAPTER ‫ﺳﻮﺭﺓ ﻕ‬

but can also include the expanding universe with its planets, stars,
galaxies and black holes as modern physics informs us. Therefore our
cosmos is a tent-like construction with fixed anchor points to provide
stability and includes objects falling on our earth and on other
heavenly bodies that help maintain balance and act as fertilizers. All
this apparently points to another Divine Law being applied to the
universe, besides the Law of Conservation of actions mentioned in
verse 4. It appears that in the frequent combination Samawât wa Al-
Ardz, usually translated as the heavens and the earth, the word Al-Ardz
‫ﺽ‬َ ْ‫ ْﺍﻷَﺭ‬is used in the sense of the three space dimensions in modern
language while the “heavens” in plural, of which the Qur’ân mentions
seven, refers to another physical domain science has not yet grasped.

َ َ‫َﻭﻧَ ﱠﺰ ْﻟﻨَﺎ ِﻣﻦَ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﱡﻣﺒ‬

‫ﺎﺭ ًﻛﺎ‬
50:9 “Pure water full of blessing” is an allusion to Divine Revelations
and life after death. Just like the dead land is brought to life again
after every blessed rain, so shall be the Resurrection.

‫ﺭﱢ ْﺯﻗًﺎ ﻟﱢ ْﻠ ِﻌﺒَﺎ ِﺩ ۖ◌ َﻭﺃَﺣْ ﻴَ ْﻴﻨَﺎ ﺑِ ِﻪ ﺑَ ْﻠ َﺪﺓً ﱠﻣ ْﻴﺘًﺎ ۚ◌ َﻛ َ ٰﺬﻟِﻚَ ْﺍﻟ ُﺨﺮُﻭ ُﺝ‬
50:11 ‘Ibâd ‫ ْﺍﻟ ِﻌﺒَﺎ ِﺩ‬is plural form of ‘abad ‫( ﻋﺒﺪ‬- worshipper). ‘Abid ‫ﻋﺎﺑﺪ‬
is the one who subjects himself to a rigorous spiritual discipline,
working with all inherent powers and capacities to their fullest scope,
in perfect harmony with and in obedience to Divine commandments.
The purpose is to receive Allâh’s attention and thereby be able to
assimilate and manifest in one’s self His Attributes. The blessings of
“Divine Rain” and the products that are the results of this blessing
mentioned in the foregoing verses 9 and 10 are at the service of
Allâh’s worshippers who are raised to a new spiritual life.

ٍ ‫ﺲ ﱢﻣ ْﻦ ﺧَ ْﻠ‬
‫ﻖ َﺟ ِﺪﻳ ٍﺪ‬ ِ ‫ﺃَﻓَ َﻌﻴِﻴﻨَﺎ ﺑِ ْﺎﻟﺨَ ْﻠ‬
ٍ ‫ﻖ ْﺍﻷَ ﱠﻭ ِﻝ ۚ◌ ﺑَﻞْ ﻫُ ْﻢ ﻓِﻲ ﻟَ ْﺒ‬

914
50:15 “Are We wearied with the first creation” provides another
argument for the continuation of some kind of life after death. The
question that was brought up in this verse is answered in verse 38 “No
weariness touched Us”.

‫ﺍﻹﻧ َﺴﺎﻥَ َﻭﻧَ ْﻌﻠَ ُﻢ َﻣﺎ ﺗُ َﻮﺳ ِْﻮﺱُ ﺑِ ِﻪ ﻧَ ْﻔ ُﺴﻪُ ۖ◌ َﻭﻧَﺤْ ُﻦ ﺃَ ْﻗ َﺮﺏُ ﺇِﻟَ ْﻴ ِﻪ ِﻣ ْﻦ َﺣﺒ ِْﻞ‬
ِ ْ ‫َﻭﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ‬
‫ْﺍﻟ َﻮ ِﺭﻳ ِﺪ‬
50:16 “We know what suggestions his mind makes to him” ‫َﻭﻧَ ْﻌﻠَ ُﻢ َﻣﺎ‬
ُ‫ ﺗُ َﻮﺳ ِْﻮﺱُ ﺑِ ِﻪ ﻧَ ْﻔ ُﺴﻪ‬shows that the Divine Law of Conservation extends even
to our thoughts although not a word is uttered. Two reasons are given
for this: the All-Encompassing knowledge of the Creator, and His
being nearer to us than our “jugular vein” ‫ َﺣ ْﺒ ِﻞ ْﺍﻟ َﻮ ِﺭﻳﺪ‬.

ِ ‫ﺎﻥ ﻋ َِﻦ ْﺍﻟﻴَ ِﻤ‬

ِ ‫ﻴﻦ َﻭﻋ َِﻦ ﺍﻟ ﱢﺸ َﻤ‬
‫ﺎﻝ ﻗَ ِﻌﻴ ٌﺪ‬ ِ َ‫ﺇِ ْﺫ ﻳَﺘَﻠَﻘﱠﻰ ْﺍﻟ ُﻤﺘَﻠَﻘﱢﻴ‬
50:17 Here and in the following verse the Divine Law of
Conservation pointed out in verse 4, “We have with Us a Book that
preserves” is explained from another angle. The law of conservation
also is an important concept in physics.

‫ﻖ َﻭ َﺷ ِﻬﻴ ٌﺪ‬ ٍ ‫ﺕ ُﻛﻞﱡ ﻧَ ْﻔ‬

ٌ ِ‫ﺲ ﱠﻣ َﻌﻬَﺎ َﺳﺎﺋ‬ ْ ‫َﻭ َﺟﺎ َء‬
50:21 “And every soul shall come forth (to account for his deeds). He
will be accompanied by (an angel) who shall drive it and (an angel)
who shall bear witness. This means that everything which has been
preserved (cf. 50:4) will become manifest on the Day of Resurrection.

‫ﻟَﻬُﻢ ﱠﻣﺎ ﻳَ َﺸﺎءُﻭﻥَ ﻓِﻴﻬَﺎ َﻭﻟَ َﺪ ْﻳﻨَﺎ َﻣ ِﺰﻳ ٌﺪ‬

50:35 “We will have in store much more [than] what they wish” is,
according to some Gnostics, the view of the “Glorious Face” of Allâh.

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 51. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‬
The Scatterers
(Revealed before Hijrah)
The peculiar characteristic of this Sûrah is that Divine truths have
been explained in light of phenomena in physical nature. The
symbolical epithets in the first four verses of this chapter, consisting
of adjectival participles omitting the nouns that they qualify, have
been interpreted in various ways. Since there is a consensus regarding
the first of these participles al-Dhâriyât ‫ﺍﻟﺬﺍﺭﻳﺎﺕ‬, as denoting the
scattering winds, we may assume that the following three relate to
different manifestations of the same phenomenon (Râzî.), namely to
the life-giving function of wind, clouds, rain and cosmic fertilizers.
Al-Dhâriyât may also be pointing symbolically to the Scatterers of
Truth, who carry their blessed load, then speed along, reckoning with
disbeliefs and with love and peace and then distribute and apportion
the work by Allâh’s command. Attention is drawn in this description
to a similar arrangement in the spiritual world by which truth
gradually advances. Like moisture-laden winds that induce life in a
seed by causing it to germinate and like the clouds that provide rain to
the vast areas of parched land and make them blossom into new life,
the Qur’ânic message will spread and quicken the spiritually dead to
life.

َ َ‫ﺇِﻧﱠ َﻤﺎ ﺗُﻮ َﻋ ُﺪﻭﻥَ ﻟ‬

ٌ ‫ﺼﺎ ِﺩ‬
‫ﻕ‬
51:5 The promise may refer to the prophecies in the Holy Qur’ân as a
whole.

ِ ‫ُﺫﻭﻗُﻮﺍ ﻓِ ْﺘﻨَﺘَ ُﻜ ْﻢ ﻫَ ٰـ َﺬﺍ ﺍﻟﱠ ِﺬﻱ ُﻛﻨﺘُﻢ ﺑِ ِﻪ ﺗَ ْﺴﺘَﻌ‬

َ‫ْﺠﻠُﻮﻥ‬

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 51. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‬

51:14 Fitnakum ‫ ﻓِ ْﺘﻨَﺘَ ُﻜ ْﻢ‬derived from fatana َ‫ ﻓﻨَﻦ‬means to put gold in

fire so as to remove all its dirt and impurities (Râghib). This verse
clarifies the concept of “punishment” and the hell fire.

َ‫ﻴﻼ ﱢﻣﻦَ ﺍﻟﻠﱠﻴ ِْﻞ َﻣﺎ ﻳَﻬ َْﺠﻌُﻮﻥ‬

ً ِ‫َﻛﺎﻧُﻮﺍ ﻗَﻠ‬
51:17 "They were in the habit of sleeping but a little at night" as they
spent most of the night in prayer and remembering Allâh. Rûmî
writes, “At the time of night prayer, when the sun slides down, the
route the senses walk on closes and the route to the Invisible opens.
The angels of sleep then gather and drive along the spirit. The spirit
goes back to its old home; it no longer remembers where it lives and
loses its fatigue.”

ِ ‫ﻖ ﻟﱢﻠﺴﱠﺎﺋِ ِﻞ َﻭ ْﺍﻟ َﻤﺤْ ﺮ‬

‫ُﻭﻡ‬ ‫َﻭﻓِﻲ ﺃَ ْﻣ َﻮﺍﻟِ ِﻬ ْﻢ َﺣ ﱞ‬
51:19 All that a Muslim possesses is a trust to the benefit of which
other persons are also entitled. Those who can express their needs, as
well as those who are unable to, all have a right in it. The words Al-
Mahrûm ‫ُﻭﻡ‬ ِ ‫“ ْﺍﻟ َﻤﺤْ ﺮ‬who could not ask” applies to all living creatures. .
It can apply to human beings, who are debarred from earning due to
physical infirmity and, out of self-respect, shame or for any other
reason do not ask for help. The word can also apply to non-human
creatures.

َ‫ﺎﺕ ﻟﱢ ْﻠ ُﻤﻮﻗِﻨِﻴﻦ‬ ِ ْ‫َﻭﻓِﻲ ْﺍﻷَﺭ‬

ٌ َ ‫ﺽ ﺁﻳ‬
51:20 His creation is bearing witness to His existence (cf. 6:95-99;
59:24; 13:2-3).

ِ ‫َﻭﻓِﻲ ﺃَﻧﻔُ ِﺴ ُﻜ ْﻢ ۚ◌ ﺃَﻓَ َﻼ ﺗُﺒ‬

َ‫ْﺼﺮُﻭﻥ‬
51:21 Our inner voice, our subconscious also bears witness to His
existence (cf. 10:31-34; 6:100). This and the previous verse mirror the

917
two Divine Attributes of Allâh – He is the Manifest and He is the
Hidden One (57:4).

َ‫َﻭ ِﻣﻦ ُﻛﻞﱢ َﺷ ْﻲ ٍء ﺧَ ﻠَ ْﻘﻨَﺎ ﺯَ ﻭْ َﺟﻴ ِْﻦ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَ َﺬ ﱠﻛﺮُﻭﻥ‬

51:49 “The creation in pairs” is not necessarily limited to the living
creation. It may also include physical matter.

‫ﻧﺲ ﺇِ ﱠﻻ ﻟِﻴَ ْﻌﺒُ ُﺪﻭ ِﻥ‬ ِ ْ ‫ﺖ ْﺍﻟ ِﺠ ﱠﻦ َﻭ‬

َ ‫ﺍﻹ‬ ُ ‫َﻭ َﻣﺎ ﺧَ ﻠَ ْﻘ‬
51:56 This verse informs us about the great and noble purpose of our
existence. Li-Ya‘budûn ‫“ – ﻟِﻴَ ْﻌﺒُ ُﺪﻭ ِﻥ‬So that they worship” - for ‘ibâdat
‫ ِﻋﺒﺎﺩﺕ‬see 50:11). This is a simple and concise answer to the question
of the purpose of life, a question that common folks as well as
philosophers have ever struggled with. The innermost purpose of our
creation is our cognition of the existence of God - and hence our
conscious willingness to conform our existence to whatever we may
perceive of His Will and plan. Our life and death, eating and sleeping
are all ‘ibâdat if they are according to His Will and plan. It is this
twofold concept of cognition and willingness that gives the deepest
meaning to what the verse describes as worship – ‘ibâdat. This call
does not arise from any need on the part of the Creator who is Self-
sufficient and Infinite in His power, but is designed as an instrument
for the inner development and the benefit of the worshipper. For the
discussion on Jinn see verses 6:128; 15:27 and 7:38; refer to 18:50;
27:17; 34:41; 41:25; 46:18; 46:29; 55:33; 72:5; 114:6.

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 52. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ‬
The Mount Sinai
(Revealed before Hijrah)
Mount Sinai (al-Tûr ‫ﻮﺭ‬ ‫ﱡ‬
ِ ‫)ﺍﻟﻄ‬ is mentioned in the first verse of this
chapter and lends it its name. It was on al-Tûr where Moses received
the revelation, which not only embodied the Divine Law according to
the needs of that time, but also other prophecies about the appearance
of a great Divine Prophet. (Deut. 18.18 and 33.2). The advent of the
Holy Prophet (pbuh) is likened to the advent of Moses (73:16).

ِ ‫ﺖ ْﺍﻟ َﻤ ْﻌ ُﻤ‬
‫ﻮﺭ‬ ِ ‫﴾ َﻭ ْﺍﻟﺒَ ْﻴ‬٣﴿ ‫ﻮﺭ‬
ٍ ‫ﻕ َﻣ ْﻨ ُﺸ‬ ٍ ُ‫ﺏ َﻣ ْﺴﻄ‬
‫﴾ ﻓِﻲ َﺭ ﱟ‬٢﴿ ‫ﻮﺭ‬ ٍ ‫﴾ َﻭ ِﻛﺘَﺎ‬١﴿ ‫ﻮﺭ‬ ‫َﻭ ﱡ‬
ِ ‫ﺍﻟﻄ‬
52:1-4 Wa al-Tûr ‫ﻮﺭ‬ ‫ َﻭ ﱡ‬is an expression to express “Mount al-Tûr,
ِ ‫ﺍﻟﻄ‬
where We talked to one (i.e. Moses)”. The chapter opens with an
emphatic reference to the Qur’ân and the Holy Prophet (pbuh) and the
Revelations of Moses, the elevated city of Makkah and states that all
these bear witness to the truth of the Holy Prophet (pbuh).

ِ ‫َﻭ ْﺍﻟﺒَﺤْ ِﺮ ْﺍﻟ َﻤ ْﺴﺠ‬

‫ُﻮﺭ‬
52:6 “The dry and empty sea” is a desert. These words are truly
applicable to the environment of Moses, just as they are true in the
case of the Holy Prophet (pbuh). Thus, a similitude has been set up
between the two.

ٍ ‫ُﺭ ﱠﻣﺼْ ﻔُﻮﻓَ ٍﺔ ۖ◌ َﻭﺯَ ﱠﻭﺟْ ﻨَﺎﻫُﻢ ﺑِﺤ‬

‫ُﻮﺭ ِﻋﻴ ٍﻦ‬ ٍ ‫ُﻣﺘﱠ ِﻜﺌِﻴﻦَ َﻋﻠَ ٰﻰ ُﺳﺮ‬
52:20 The noun Hûr ‫ – ﺣُﻮﺭ‬usually translated into English as houries
(cf. 44:54; 52:30; 55:72) leads to misunderstanding of the message
being delivered. ‫ ﺣُﻮﺭ‬Hûr is a plural of ahwar ‫( ﺃﺣﻮﺭ‬masculine) and of

919
 52. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ‬

houra ‫( ُﺣﻮ َﺭ‬feminine). The word ahwar means pure and clear intellect
(Lisân), and it stands for purity and beauty (Ibn Jarîr; Râzî; Ibn
Kathîr). The word hûr is a common gender for both male and female.
In its feminine connotation, quite a number of the earlier
commentators, among them Hasan Basrî, understood it as signifying
the righteous among the women of humankind (Ibn Jarîr). Therefore,
the term hûr applies to the righteous of both sexes. It is nowhere used
in the sense that men shall be given fair virgin maidens in marriage
(see also 56:34-38; 44:54). This is aproduct of male confused mind.

‫ﻮﻥ‬ ٌ ‫ﻮﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ ِﻏ ْﻠ َﻤ‬

ٌ ُ‫ﺎﻥ ﻟﱠﻬُ ْﻢ َﻛﺄَﻧﱠﻬُ ْﻢ ﻟُ ْﺆﻟُ ٌﺆ ﱠﻣ ْﻜﻨ‬ ُ ُ‫َﻭﻳَﻄ‬
52:24 Ghilmân ‫ﺎﻥ‬ ٌ ‫ ِﻏ ْﻠ َﻤ‬are their sons in the sense of aulâd-u-hum ‫ﺍﻭﻻﺩﻫﻢ‬,
as clarified by Shaukanî, and Baidzawî. It is wrong to translate the
word as slaves. Abraham did not receive the glad tidings of a slave
(ghulâm ‫ )ﻏﻼﻡ‬but a son (37:101) and Zachariah did not pray for a
slave in 19:20. The verse is a continuation of what has been said in the
verse 52:21, “We shall unite with those who believe, their children
who follow them in Faith”. The subject matter is also mentioned in
76:19 “Their sons of perpetual bloom shall go around them” and in
verse 56:17 the word wildân ‫( ﻭﻟﺪﺍﻥ‬- the sons) is used instead of
ghilmân ‫ﺎﻥ‬ٌ ‫ ِﻏ ْﻠ َﻤ‬to express the same meaning. In verse 56:17 the word
mukhallid ‫ ﻣﺨﻠٌﺪ‬that also means one who is grey-haired is used to
describe the sons (wildân ‫)ﻭﻟﺪﺍﻥ‬

َ‫ﺃَ ْﻡ ُﺧﻠِﻘُﻮﺍ ِﻣ ْﻦ َﻏﻴ ِْﺮ َﺷ ْﻲ ٍء ﺃَ ْﻡ ﻫُ ُﻢ ْﺍﻟﺨَ ﺎﻟِﻘُﻮﻥ‬

52:35 According to Shaukânî minn ‫ ﻣﻦ‬stands for lâ ‫ ﻻ‬conveying the
meaning, “Have they been created without a creative agency for
nothing and without any purpose?” This and the following verses
give an answer to three questions: Who created them? Why were they
created? Out of what were they created? (cf.: 17:88; 11:13; 10:38)

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 53. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬

53. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬

Parts of the Revealed Qur’ân
(Revealed before Hijrah)

Al-Najm ‫ﺍﻟﻨﱠﺠْ ِﻢ‬- the star, is taken from the very first word of verse and
symbolically refers to the Holy Qur’ân and the Holy Prophet (pbuh).
This chapter has a special relation to the subject of the truthfulness,
majesty and purity of the Holy Qur’ân and of the Holy Prophet
(pbuh). It describes both the beauty and the nobility of the highest
status a human being has ever achieved in the person of the Prophet of
Allâh (pbuh). The attributive words describing the majesty of the Holy
Prophet (pbuh) have never been used for any human being before in
any Divine Book. The titles of the chapter indicates that, just as
people find orientation in the stars and their movement, determining
the course and direction of their journey by them, likewise are they led
on their spiritual journey by a star par excellence.

‫َﻭﺍﻟﻨﱠﺠْ ِﻢ ﺇِ َﺫﺍ ﻫ ََﻮ ٰﻯ‬

53:1 Al-Najm ‫ ﺍﻟﻨﱠﺠْ ِﻢ‬literally means the star. Hawâ ‫ ﻫَ َﻮ ٰﻯ‬means the
rising and the setting. Thus the literal translation can be, “And the star
when it rises (or sets)”. Al-Najm ‫ ﺍﻟﻨﱠﺠْ ِﻢ‬is the star from which people
find the right direction (16:16). Metaphorically it can be applied to the
Holy Qur’ân, which guides people to find the right direction and reach
the goal.
Najam ‫ ﻧ َﺠﻢ‬is derived from the verb najama ä‫ ﻧَ َﺠ َﻢ‬that means it
appeared, began, ensued or proceeded in instalments. It also denotes
also the unfolding of something that comes or appears gradually, as if
by instalments (Tâj, Lisân, Lane). In this chapter, the word najam has
been from the very beginning applied to each of the gradually
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 53. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬

revealed parts of the Qur’ân. This was the interpretation of this verse
given by Ibn ‘Abbâs (Ibn Jarîr). This interpretation is regarded as fully
justified by Râghib, Zamakhsharî, Râzî, Baidzawî, Ibn Kathîr and
other authorities. Râghib and Ibn Kathîr in particular point to the
phrase Mawâqi al-Najûm ‫ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺠﻮﻡ‬in 56:75, which undoubtedly
refers to the step-by-step revelation of the Qur’ân. Just as the star
rises, reaches its height and then descends, so did the Holy Prophet
(pbuh) rise to the zenith of morality, received the Greatest Revelation
and descended with it to humanity to deliver the message (cf. verse 7).

‫ﺎﺣﺒُ ُﻜ ْﻢ َﻭ َﻣﺎ ﻏ ََﻮ ٰﻯ‬

ِ ‫ﺻ‬َ ‫ﺿ ﱠﻞ‬
َ ‫َﻣﺎ‬
53:2 The verse points out two characteristics a guide for humanity
should possess. In the first place he should not be ill-informed (-
Dzalla ‫ﺿ ﱠﻞ‬ َ ), a possessor of corrupt ideas, or someone who forgets.
Secondly he should not be an outsider or a stranger whom nobody
knows, but should be one who had passed the greater part of his life
among the people so that his character traits are known (- Sâhibukum
‫ﺻﺎ ِﺣﺒُ ُﻜ ْﻢ‬
َ - your comrade). He should be a man of action subscribing to
noble ideals and able to live up to them - a sure and safe guide mâ
Ghawâ ‫ ﻣﺎﻏﻮﺉ‬- who has not erred. The emphasis on him being their
comrade, companion and fellow man (-Sâhib-u-kum ‫ﺻﺎ ِﺣﺒُ ُﻜ ْﻢ‬ َ ) serves to
remind one that the Holy Prophet (pbuh) was publicly known to have
led a life of unblemished purity and therefore the message he was
conveying should be given proper consideration.

‫ﻖ ﻋ َِﻦ ْﺍﻟﻬَ َﻮ ٰﻯ‬

ُ ‫ﻨﻄ‬
ِ َ‫َﻭ َﻣﺎ ﻳ‬
53:3 Another criterion for a spiritual guide is that he should earn his
own livelihood. He should not depend on the money of his followers
in the name of the religion he preaches or say anything out of his own
fanciful desire in order to obtain any personal benefit.

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 53. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬

The verse also tells us that the impression received by the Holy
Prophet (pbuh) in the Revelation is neither an error of his heart nor a
deception by others, nor does he speak out of selfish motives. He was
given true knowledge and he did not err in theory and practice. He
acted according to that knowledge and did not deviate in the least
from the principles he presented.

ٰ‫ﺎﺏ ﻗَﻮْ َﺳﻴ ِْﻦ ﺃَﻭْ ﺃَ ْﺩﻧَﻰ‬

َ َ‫ﻓَ َﻜﺎﻥَ ﻗ‬
53:9 This figurative description of the Holy Prophets approach is
based on an ancient Arabic figure of speech and is meant to convey
the idea that the Holy Prophet (pbuh) attained the utmost nearness to
Allâh, which is possible for a human being to attain. The Holy
Prophet (pbuh) scaled the heights of spiritual Ascension and sought an
approach so near to Allâh, until all distance between them disappeared
and became as it were, “one chord to two bows”. The proverb reminds
us of an ancient Arab custom according to which two persons who
pledge each other firm friendship joined their bows in such a way that
they appeared as one and then they would shoot an arrow from that
combined bow, symbolizing that they had become like a single person
and that an attack on one would be considered an attack on the other.
They say, ramai-na ann qausin wâhid ‫ ﺭﻣﻴﻨﺎ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪ‬meaning,
“They shot at us from one bow” (Tâj). This stage has been elaborated
in verse 8:17, “It was not you (the Prophet) who threw (a handful of
small stones) when you did apparently, but it was Allâh who threw”.
A similar message is conveyed in verse 48:10 in the words, “Those
who swear allegiance to you as a matter of fact swear allegiance to
Allâh”. “It is Allâh’s hand (and not the hand of the Prophet) over their
hands”. In spite of this nearness, the Holy Prophet (pbuh) remains a
human being (18:110) and His humble servant (see verse 10). The two
bows also seem to indicate the Holy Prophets (pbuh) twofold
perfection; his nearness to Allâh and his service to humanity (see
verse 8).

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 53. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬

‫ﺏ ْﺍﻟﻔُﺆَ ﺍ ُﺩ َﻣﺎ َﺭﺃَ ٰﻯ‬

َ ‫َﻣﺎ َﻛ َﺬ‬
53:11 The revelation to the Prophet was not an illusion and his mind
made no mistake in the interpretation of that which he saw. The
illusion is in the minds of those who doubt and have false ideas about
Revelation. Fu’âd ‫ ْﺍﻟﻔُﺆَﺍﺩ‬is generally translated as heart, which is rather
indirect and limits the meanings of the word. It may be translated as,
intellect and the power of understanding and reflection in the mind.

‫ِﻋﻨ َﺪ ِﺳ ْﺪ َﺭ ِﺓ ْﺍﻟ ُﻤﻨﺘَﻬَﻰ ٰ ِﻋﻨ َﺪﻫَﺎ َﺟﻨﱠﺔُ ْﺍﻟ َﻤﺄْ َﻭ ٰﻯ‬

53:14 Sidrah ‫ ِﺳ ْﺪ َﺭ ِﺓ‬- the lote-tree. The leaves of this tree are always
clean and possess the ability to preserve a dead body for some time
due to their anti-septic properties. The lote-tree is immune to the
poisonous effects. No specific lote-tree in a particular place in Arabia
is referred to. Such a notion is refuted by the next statement, “Near
where also is the garden, which is the real eternal abode”. Explaining
the expression, Râghib suggests that owing to the abundance of its
leafy shade, the word appears in the Qur’ân as well as in the sayings
of the Holy Prophet (pbuh) as a symbol of the shade of Paradise
(56:28). It is an exalted “place”, which was chosen for the Holy
Prophet (pbuh) for Divine favours. The qualifying term al-Muntahâ
‫ ْﺍﻟ ُﻤﻨﺘَﻬَﻰ‬- at the farthest end, is indicative of the fact it is a place beyond
the confines of human knowledge. Sadir ‫ َﺳﺪَﺭ‬is derived from the same
root meaning the sea (Tâj). Thus, the expression indicates that at that
stage a sea of endless vistas of Divine knowledge and eternal realities
were opened up for him. It also means to signify that the spiritual
knowledge and intellect of the Holy Prophet (pbuh) was perfect, of a
quality that could exercise antidote influences on the suffering
humanity (Ibn Jarîr). The verse also signifies that the Revelation
given to the Holy Prophet (pbuh) in the form of the Holy Qur’ân is not
only itself immune like the lote-tree, but is eminently fitted to save
and preserve humankind from becoming corrupt and spiritually dead.

924
 53. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬

‫ﺇِ ْﺫ ﻳَ ْﻐ َﺸﻰ ﺍﻟ ﱢﺴ ْﺪ َﺭﺓَ َﻣﺎ ﻳَ ْﻐ َﺸ ٰﻰ‬

53:16 “When the sublime thing which was to cover Sidrah َ‫ ﺍﻟ ﱢﺴ ْﺪ َﺭﺓ‬had
covered it” is a phrase deliberately vague indicative of the
inconceivable majesty and splendour attached to this symbol of
Paradise, which no description can illustrate and no definition can
embrace.

‫ﺍﻟﻼﺕَ َﻭ ْﺍﻟ ُﻌ ﱠﺰ ٰﻯ‬

‫ﺃَﻓَ َﺮﺃَ ْﻳﺘُ ُﻢ ﱠ‬
53:19 After pointing out that the Holy Prophet (pbuh) was granted
true insight into some of the most profound verities, the verse draws
our attention to false symbols, which people so often choose to invest
with Divine Attributes, qualities and powers. In this instance, by way
of example and contrast to the blasphemous imagery of the pagans
epitomized in the triad of Lât, Manât and ‘Uzza. The three goddesses
were regarded by them as God’s daughters. The verse also applies
indirectly to the trinity of the Christians.
A sect called Zandîqs (Znâdiqat ‫ )ﺫﻧﺎﺩﻗﺔ‬who claimed to be Muslims,
but was in fact hypocrites (9:101) added a sentence after this verse
that read as follows: These are the high deities, whose intercession
will be accepted. This sentence fitted nicely into the wishful thinking
of these hypocrites. They claimed that the Holy Prophet (pbuh) uttered
these verses at the end of this verse in order to please the Makkans.
Although in the entire Muslim world at all ages, no Qur’ân ever
existed that contained these additional words, still the verse has been a
target of attack by Christian missionaries based on the claims of the
Zandîqs. Not only do the first six verses of this chapter strongly reject
such a notion, but dozens of Qur’ânic verses reject this claim (cf.
69:43-48; 17:74). In fact such a sentence would be in total
contradiction to the entire Qur’ânic teachings. Abû Bakr Baihaqî, Ibn
Hazm, Râzî, Ibn Kathîr and other great Islamic authorities, all have
taken a clear stance on this fabrication of the Zandîqs and strongly

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rejected their blasphemy. The claims of the Zandîqs that this was
transmitted in the form of a Hadîth are baseless, and such a Hadîth is
nowhere to be found in authentic Traditions of the Holy Prophet
(pbuh). Baidzawî states that whosoever has invented this sentence is a
mardûd – a rejected hypocrite (9:101).

ٰ‫ﺃَﻟَ ُﻜ ُﻢ ﺍﻟ ﱠﺬ َﻛ ُﺮ َﻭﻟَﻪُ ْﺍﻷُﻧﺜَﻰ‬

53:21 In view of the contempt these pagans felt for their female
offspring (16:57), their attribution of daughters to Allâh was absurd
and denigrating towards Allâh. Irrespective of the blasphemous belief
in Gods having off-spring of any kind, their ascribing to Him what
they themselves despised, belie their alleged reverence for Him whom
they too regarded as the Supreme Being. This point is stressed with
irony in the next verse.

‫ﺕ َﻻ ﺗُ ْﻐﻨِﻲ َﺷﻔَﺎ َﻋﺘُﻬُ ْﻢ َﺷ ْﻴﺌًﺎ ﺇِ ﱠﻻ ِﻣﻦ ﺑَ ْﻌ ِﺪ ﺃَﻥ ﻳَﺄْ َﺫﻥَ ﱠ‬

ُ‫ﷲ‬ َ ‫َﻭ َﻛﻢ ﱢﻣﻦ ﱠﻣﻠَ ٍﻚ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
ٰ‫ﺿﻰ‬َ ْ‫ﻟِ َﻤﻦ ﻳَ َﺸﺎ ُء َﻭﻳَﺮ‬
53:26 Shafâ‘at ‫ ﺷﻔﺎﻋﺖ‬means intercession. According to the verse,
nobody can be considered deserving of intercession for the position he
holds, the high status he commands, for his love for someone or for
the vastness of his knowledge. Intercession is accepted only from one
who conforms to Allâh’s will and with whom He is pleased. All types
of intercession belong to Allâh (cf. 4:85; 43:86; 53:26).

◌ۚ ‫ﺍﺳ ُﻊ ْﺍﻟ َﻤ ْﻐﻔِ َﺮ ِﺓ‬

ِ ‫ﺶ ﺇِ ﱠﻻ ﺍﻟﻠﱠ َﻤ َﻢ ۚ◌ ﺇِ ﱠﻥ َﺭﺑﱠﻚَ َﻭ‬ ِ ‫ﺍﻹ ْﺛ ِﻢ َﻭ ْﺍﻟﻔَ َﻮ‬
َ ‫ﺍﺣ‬ ِ ْ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳَﺠْ ﺘَﻨِﺒُﻮﻥَ َﻛﺒَﺎﺋِ َﺮ‬
‫ﻮﻥ ﺃُ ﱠﻣﻬَﺎﺗِ ُﻜ ْﻢ ۖ◌ ﻓَ َﻼ‬
ِ ُ‫ﺽ َﻭﺇِ ْﺫ ﺃَﻧﺘُ ْﻢ ﺃَ ِﺟﻨﱠﺔٌ ﻓِﻲ ﺑُﻄ‬ ِ ْ‫ﻫُ َﻮ ﺃَ ْﻋﻠَ ُﻢ ﺑِ ُﻜ ْﻢ ﺇِ ْﺫ ﺃَﻧ َﺸﺄ َ ُﻛﻢ ﱢﻣﻦَ ْﺍﻷَﺭ‬
ٰ‫ﺗُﺰَ ﱡﻛﻮﺍ ﺃَﻧﻔُ َﺴ ُﻜ ْﻢ ۖ◌ ﻫُ َﻮ ﺃَ ْﻋﻠَ ُﻢ ﺑِ َﻤ ِﻦ ﺍﺗﱠﻘَﻰ‬
53:32 This verse deals with morality and sin. In the beginning, the
sins are minor, but as they are repeated, they take the form of major
sins. Attention is therefore drawn to the admonition that we should
carefully guard against the roots of evil and ask for forgiveness for
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 54. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‬

minor moral lapses in order to avoid sliding into evil that is more
serious. It is further stressed that a human being should always be
striving for something good. Nothing good can be achieved by
remaining passive. Another lesson is that no one can become a Saint
or become Holy by self-designation or by nomination.

54. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‬

The Moon
(Revealed before Hijrah)
This is the fifth of the group of seven Qur’ânic chapters, that began
with chapter 50. As Râzî points out, the first verse of this chapter
appears almost like a continuation of the last verses of the preceding
one - especially 53:57, “that the Hour of punishment that was to come
has drawn nigh”, (ُ ‫ﺖ ْﺍﻵ ِﺯﻓَﺔ‬ ِ َ‫ )ﺃَ ِﺯﻓ‬and the present chapter opens with the
expression “that the threatened Hour has almost arrived”, ( ‫ﺖ‬ ِ َ‫ﺍ ْﻗﺘَ َﺮﺑ‬
ُ ‫ )ﺍﻟﺴﱠﺎ َﻋﺔ‬it is at their very door. This chapter is a supplement to the
preceding one. The theme of the chapter is explained by the refrain
“Indeed, We have made the Qur’ân easy for admonition and to
understand, follow and remember. But is there anyone who would
take heed?” ‫ َﻭﻟَﻘَ ْﺪ ﻳَﺴﱠﺮْ ﻧَﺎ ْﺍﻟﻘُﺮْ ﺁﻥَ ﻟِﻠ ﱢﺬ ْﻛ ِﺮ ﻓَﻬَﻞْ ِﻣﻦ ﱡﻣ ﱠﺪ ِﻛ ٍﺮ‬. This statement is repeated
six times in the Sûrah. That is to say that it contains such injunctions
as can be easily followed and put into practice by every person. It
also means that the most difficult problems are dealt with in the Book
in the easiest and most comprehensible style. This collective quality
of the Holy Qur’ân is beyond human power to achieve. It has been
revealed in Arabic, easy to understand and follow. The follower of

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this Book can participate and exercise lasting influences on the

literature of every language.

‫ﻖ ْﺍﻟﻘَ َﻤ ُﺮ‬ ِ َ‫ﺍ ْﻗﺘ ََﺮﺑ‬

‫ﺖ ﺍﻟﺴﱠﺎ َﻋﺔُ َﻭﺍﻧ َﺸ ﱠ‬
54:1 Shaqq ‫ﻖ‬ ‫ َﺷ ﱠ‬is to cleave, burst or pierce (Lane). Shaqq al-Qamar
‫ﻖ ْﺍﻟﻘَ َﻤ ُﺮ‬
‫ َﺷ ﱠ‬means, cleaving, exploding, piercing or bursting on the moon.
At the time of the Holy Prophet (pbuh), the moon was the national
emblem of the Arabs and symbol of their power, just as the sun was
the national emblem of the Persians. With reference to this symbol,
the verse would denote that the hour of the destruction of the power of
pagan Arabs, with which they were threatened in 53:58 has already
arrived. Thus, the verse constituted a mighty prophecy, which met
with a remarkable fulfilment nearly eight years after its
announcement.
It was the insistent demand of the disbelievers of Makkah that the
Holy Prophet (pbuh) should come forward with a miracle (Bukhârî;
Abû Muslim). As a result of this demand Shaqq al-Qamar ‫ﻖ ْﺍﻟﻘَ َﻤﺮ‬‫َﺷ ﱠ‬
was announced, a natural phenomenon of unusual importance
occurred and the disbelievers did not deny it but instead called it a
tremendous illusion (Baihaqî). This incident is recorded in reliable
collections of Hadîth and has been narrated successively in the
traditions of reliable authorities and reported by such a learned
companion of the Holy Prophet (pbuh) as Ibn Mas‘ûd. Other
companions of the Holy Prophet (pbuh) also observed and reported an
unusual phenomenon. It may have been the falling of meteorites or a
large meteorite on the surface of the moon visible to the naked eye
because of the moons proximity to the earth. According to some
writers, like Imâm Râzî and Shah Abdul ‘Azîz it was a half lunar
eclipse.
This verse has been a target of attack, particularly from the followers
of Arya Samâj from India, for being something against the laws of
nature and against common sense. This objection may appear justified
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 54. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‬

when one takes the literal meaning of the word shaqq ‫ﻖ‬ ‫ َﺷ ﱠ‬as cleaving
or bursting into two separate parts. On the other hand the falling of
meteorites on the surface of the moon visible to the naked eye and a
half-lunar eclipse would be as miraculous to the observer without
contravening the physical laws of nature. Moreover, the event is
supported by historical evidence from India. In a book of history
called Târîkh Farishta it is written that an Indian Raja around 600 CE
witnessed an unusual phenomenon on the surface of the moon. This
corresponds to years of the advent of the Holy Prophet (pbuh).
There should not be any problem in accepting the falling of meteorites
or a large meteorite on the surface of the moon visible to the naked
eye as a miracle. The objection can be solved by declaring it a
phenomenon within the laws of nature, similar to that which occurred
in the year 1994 when a series of meteorites bombarded and cleaved
the surface of Jupiter. Because of the nearness of the moon, such a
cleaving or bursting could be seen with the naked eye at the time of
the Holy Prophet (pbuh), both in Arabia and India, whereas in the case
of Jupiter, powerful telescopes were required to observe and
photograph the event. The phenomenon becomes a “miracle” when it
occurs at the instant demand of the disbelievers at the time of the
advent of a Prophet of Allâh.

‫ﺍﻉ ۖ◌ ﻳَﻘُﻮ ُﻝ ْﺍﻟ َﻜﺎﻓِﺮُﻭﻥَ ﻫَ ٰـ َﺬﺍ ﻳَﻮْ ٌﻡ ﻋ َِﺴ ٌﺮ‬

ِ ‫ﱡﻣﻬ ِْﻄ ِﻌﻴﻦَ ﺇِﻟَﻰ ﺍﻟ ﱠﺪ‬
54:8 The comparison with the fate of other people whose events are
narrated by way of illustration shows that the punishment will not
only be inflicted in the Hereafter but to some extent also in this life.

‫ﺿ ْﻴﻔِ ِﻪ ﻓَﻄَ َﻤ ْﺴﻨَﺎ ﺃَ ْﻋﻴُﻨَﻬُ ْﻢ ﻓَ ُﺬﻭﻗُﻮﺍ َﻋ َﺬﺍﺑِﻲ َﻭﻧُ ُﺬ ِﺭ‬ َ ‫َﻭﻟَﻘَ ْﺪ َﺭ‬
َ ‫ﺍﻭ ُﺩﻭﻩُ ﻋَﻦ‬
54:37 According to Ibn ‘Abbâs the expression fa-tamasnâ ‘ayuna-
hum ‫ ﻓَﻄَ َﻤ ْﺴﻨَﺎ ﺃَ ْﻋﻴُﻨَﻬُ ْﻢ‬- “We put a covering on their eyes”, denotes veiling
of something from ones consciousness. Hence, the phrase may be

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 54. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‬

understood that Allâh deprived them of all moral insight because of

their evil propensities (36:66).

‫َﺳﻴُﻬْﺰَ ُﻡ ْﺍﻟ َﺠ ْﻤ ُﻊ َﻭﻳ َُﻮﻟﱡﻮﻥَ ﺍﻟ ﱡﺪﺑُ َﺮ‬

54:45 “Soon that united force shall surely be routed. They will turn
(their) backs” is a reference to the Battle of the Confederates. (cf.
33:9). United forces of Arab tribes, joined with some Jewish tribes,
attacked Muslims in Madînah. The verse contains a great prophecy
when one considers the time of its revelation. These words were
revealed in Makkah, years before the Holy Prophets (pbuh) migration
to Madînah and years before his victory over the army of the
Confederates (see 33:9 onwards). This was the period when he still
had only very few followers. The Holy Prophet (pbuh) came out
facing the battlefield, reciting this verse. This is also a reference to the
prophecies of the Holy Qur’ân regarding other victories of the
Muslims. Verses 38:11 and 54:45 were both revealed before Hijrah in
the earlier days, when the opponents of Muslims boasted over their
unity.

‫ﻴﺮ ﱡﻣ ْﺴﺘَﻄَ ٌﺮ‬

ٍ ِ‫ﻴﺮ َﻭ َﻛﺒ‬ َ ‫َﻭ ُﻛﻞﱡ‬
ٍ ‫ﺻ ِﻐ‬
54:53 The Divine Law of Conservation is pointed to in this verse (cf.
50:4; 55:39; 17:36).

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 55. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‬
The Most Gracious
(Revealed before Hijrah)
The chapter is titled after the name of the Divine Being Al-Rahmân
‫ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ‬- The Most Gracious (cf. 17:110), Who bestows existence upon
all living creatures. The entire chapter deals with the beneficence of
Allâh in the material and spiritual realms. At the same time, it is the
sixth of the series of seven chapters dealing with Revelation. The
sending of Revelation is especially connected with the Divine attribute
Al-Rahmân. The revelation of the Holy Qur’ân is also an act of Divine
grace (Rahmânîyyat).
The form and style of this Sûrah is highly poetic. The rhyme is in the
dual grammatical form and repeats the refrain, Which of the
benefactions of your Lord will you twain then deny? ‫ﻱ َﺁﻻ ِء َﺭﺑﱢ ُﻜ َﻤﺎ‬ ‫ﻓَﺒِﺄ َ ﱢ‬
ِ َ‫ﺗُ َﻜ ﱢﺬﺑ‬. This refrain is interspersed 31 times among its 78 verses. The
‫ﺎﻥ‬
argument implies that although things are created in pairs (51:49)
there is an underlying unity through the Nourisher to perfection in the
favours, which He bestows, and in the goal to which they are
marching. The dual form of address appearing in this refrain refers to
the males and the females (verse 13), to the leaders and their followers
(verse 15), to the people of the two easts and the people of the two
wests (verse 17), to the skilful and the unskilful (verses 21, 33), to the
rich and the poor (verse 23), to the believers and the disbelievers
(verse 31), to the two powerful hosts, armies or big powers (verse
31), to the body of jinn – the fiery natured arrogant people – and the
humble people (verse 33), to the sinners and their leaders, to the two
contrasts of the nature and or the two contrasts in human thought, the
imaginable and the unimaginable (verse 52), to the two extreme
points, to the two classes of the faithful (verse 62). The dual form is

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 55. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‬

also used to impart emphasis in order to denote the dignity of the

commandment (see also 23:99; 50:25). The Holy Prophet (pbuh) said
that when the verse is recited the hearer should respond by saying:
None of Your favours, O Lord, do we deny and to You is all praise.
55:1 Al-Rahmân ‫ – ﺍﻟ ﱠﺮﺣْ َﻤ ٰـ ِﻦ‬is “The Most Gracious and Merciful”. This
Mercy is not bestowed as a reward for any action of ours. It is by the
blessing of this grace that everything lives, eats, and has its sustaining
needs fulfiled. It is through the operation of this grace that a human
beings requirements of life are provided – the sun for heat, light and
energy, air for breathing and water for drinking. It is the blessing of
this Grace that from the earliest moment, all that is needed for
spiritual development such as the capacities of rational thinking and
speech, embedded love for the Creator, and innate drive for worship
and the capacity to receive Divine Revelation have been provided.
Every created thing is the object of His Mercy. Rahmânîyyat ‫ﺭﺣﻤﺎﻧﻴﺖ‬is
His Essence and His Grace, and being Merciful is His Attribute. His
Mercy embraces everything and permeates all objects of creation. It
has precedence over all His other Attributes. Every created thing is the
object of His Mercy. The Mercy of Allâh flows in all created things
and courses through His Selves and the Essences. The rank of Mercy
is epitome to those who perceive and sublime to those of discursive
mind."

ِْ ‫ﻖ‬
َ‫ﺍﻹﻧ َﺴﺎﻥ‬ َ َ‫ﺧَ ﻠ‬
ِ ْ – “The human being”. It should be noted that the
55:3 Al-Insân َ‫ﺍﻹﻧﺴَﺎﻥ‬
word used here is not simply insân ‫ ﺇﻧﺴﺎﻥ‬but Al-Insân. This can
signify here the perfect man, any person who becomes the recipient of
Divine Revelation, a prophet or the Holy Prophet (pbuh) in particular.
As the Holy Qur’ân is the culmination of Divine Revelation, in it the
Divine Attributes found their most perfect manifestation. The two
Muslim mystics who have elaborately discussed this idea are Ibn al-
ِْ
‘Arabî and ‘Abdul Karîm Jillî in Al-Insân al-Kâmil ‫ﺍﻹﻧﺴَﺎﻥَ ﺍﻟﻜﺎﻣﻞ‬.
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َ‫َﻋﻠﱠ َﻤﻪُ ْﺍﻟﺒَﻴَﺎﻥ‬

55:4 Al-Bayân َ‫“ – ْﺍﻟﺒَﻴَﺎﻥ‬Intelligent and distinct speech”, applies to
both thought and speech, in as much as it comprises the faculty of
making a thing or an idea apparent to the mind and conceptually
distinct from other things or ideas; it also comprises the power to
express this cognition in spoken or written language (Tirmidhî). So
the Most Gracious Lord attributed the teaching of intelligent and
distinct speech, Al-Bayân, to Himself and not to human reflection.
Here we come to know that there is a station beyond reflection that
bestows upon human beings knowledge of various things. The Holy
Prophet (pbuh) said there is a knowledge that has the guise of the
Hidden. When it is mentioned, none denies it but those who are
deluded about Allâh. There is thus a connection between this verse
and the foregoing verse – He created the perfect human being - al-
insân al-kâmil.

‫﴾ َﻭﺃَﻗِﻴ ُﻤﻮﺍ‬٨﴿ ‫ﺍﻥ‬ ْ ‫﴾ ﺃَ ﱠﻻ ﺗ‬٧﴿ َ‫ﺿ َﻊ ْﺍﻟ ِﻤﻴ َﺰﺍﻥ‬

ِ َ‫َﻄ َﻐﻮْ ﺍ ﻓِﻲ ْﺍﻟ ِﻤﻴﺰ‬ َ ‫َﻭﺍﻟ ﱠﺴ َﻤﺎ َء َﺭﻓَ َﻌﻬَﺎ َﻭ َﻭ‬
َ‫ْﻂ َﻭ َﻻ ﺗُ ْﺨ ِﺴﺮُﻭﺍ ْﺍﻟ ِﻤﻴﺰَ ﺍﻥ‬
ِ ‫ْﺍﻟ َﻮ ْﺯﻥَ ﺑِ ْﺎﻟﻘِﺴ‬
55:7-9 Al-Mîzân ‫ ْﺍﻟ ِﻤﻴﺰَﺍ ِﻥ‬means balance and harmony. It is also used
for a scale. The word is repeated three times. Al-Mîzân ‫َﺍﻥ‬ ِ ‫ ْﺍﻟ ِﻤﻴﺰ‬at its
first occurrence refers to the delicate balance of forces needed to
sustain the heavens. No doubt, we see a perfect harmony and balance
in the celestial bodies and planets. Al-Mîzân expresses a state of
cosmic equilibrium and perfection. Equilibrium is associated with the
instrument of the scale and with justice. Balance in the cosmos is cited
first to refer to the balance of the laws of nature, the ecological and the
social balance. Just as the violation of the cosmic balance will bring
the cosmos into chaos and disharmony, so will the violation of
environmental balance and social justice cause chaos and disharmony
that will harm humanity. The verses aims to create an ecologically
sustainable society rooted in environmental protection, social justice
and democracy. Philosophical roots of environmentalism can be
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 55. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‬

traced back to these verses. Râbia al-Basarî the great sage quoted that
Allâh said, “O Children of Adam! I have created you for My delight,
and I have brought forth the creation for your pleasure. Therefore do
not corrupt what I have created for Myself with what I have created
for you”.

‫َﺭﺏﱡ ْﺍﻟ َﻤ ْﺸ ِﺮﻗَﻴ ِْﻦ َﻭ َﺭﺏﱡ ْﺍﻟ َﻤ ْﻐ ِﺮﺑَ ْﻴ ِﻦ‬

55:17 The words may refer to the extreme points of sunrise and sunset
in summer and in winter. Moreover, every point on earth, relative to
other points, is an east and a west (see 37:5; 70:40).

ِ َ‫َﻣ َﺮ َﺝ ْﺍﻟﺒَﺤْ َﺮﻳ ِْﻦ ﻳَ ْﻠﺘَﻘِﻴ‬

‫ﺎﻥ ﺑَ ْﻴﻨَﻬُ َﻤﺎ ﺑَﺮْ ﺯَ ٌﺥ ﱠﻻ ﻳَ ْﺒ ِﻐﻴَﺎ ِﻥ‬
55:19 Al-Bahrain ‫ – ْﺍﻟﺒَﺤْ َﺮ ْﻳ ِﻦ‬signifies the two bodies of water, which
are specified in the following verses. These are apparently the Red Sea
and the Mediterranean Sea, and the Atlantic Ocean and the Pacific
Ocean, because these are rich in corals and pearls, of which reference
is made in the following verse 22. The verse embodies a great
prophecy, which was fulfilled by the construction of the Suez and the
Panama canals.

‫ﺂﺕ ﻓِﻲ ْﺍﻟﺒَﺤْ ِﺮ َﻛ ْﺎﻷَ ْﻋ َﻼ ِﻡ‬

ُ ‫ﺍﺭ ْﺍﻟ ُﻤﻨ َﺸ‬
ِ ‫َﻭﻟَﻪُ ْﺍﻟ َﺠ َﻮ‬
55:24 “And to Him belong the ships raised aloft in the sea like
mountain peaks” is the reference to ships as belonging to Allâh. Here,
the reference is to the nature of human intelligence and inventiveness,
which expresses itself in all that human beings are able to produce
(see also 42:32-34).

‫ُﻛ ﱠﻞ ﻳَﻮْ ٍﻡ ﻫُ َﻮ ﻓِﻲ َﺷﺄْ ٍﻥ‬

55:29 “Every moment He manifests Himself in a new state (of glory)”.
Here Yaum ‫ ﻳَﻮْ ٍﻡ‬is translated as ‘every moment’. This implies that
universe is in a perpetual process of change.
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 55. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‬

‫ﺕ‬
ِ ‫ﺎﻭﺍ‬ ِ َ‫ﻧﺲ ﺇِ ِﻥ ﺍ ْﺳﺘَﻄَ ْﻌﺘُ ْﻢ ﺃَﻥ ﺗَﻨﻔُ ُﺬﻭﺍ ِﻣ ْﻦ ﺃَ ْﻗﻄ‬
َ ‫ﺎﺭ ﺍﻟ ﱠﺴ َﻤ‬ ِ ْ ‫ﻳَﺎ َﻣ ْﻌ َﺸ َﺮ ْﺍﻟ ِﺠﻦﱢ َﻭ‬
ِ ‫ﺍﻹ‬
‫ﺽ ﻓَﺎﻧﻔُ ُﺬﻭﺍ ۚ◌ َﻻ ﺗَﻨﻔُ ُﺬﻭﻥَ ﺇِ ﱠﻻ ﺑِﺴ ُْﻠﻄَﺎ ٍﻥ‬ ِ ْ‫َﻭ ْﺍﻷَﺭ‬
55:33 There are three words in the Arabic language to express the
meaning of “if”. They are - idha ‫ﺇﺫ‬, inn ‫ﺇﻥ‬, and lau ‫ﻟَﺆ‬. Idha ‫ ﺇ َﺫ‬expresses
the possibility, inn ‫ ﺇِ ِﻥ‬is used if achievement is hypothesised, and lau ‫ﻟَﺆ‬
when unachievability is hypothesised. In the verse under comment the
word used is inn ‫ﺇِ ِﻥ‬, so it is an achievable hypothesis expressed by the
word inn ‫ﺇِ ِﻥ‬, and thus the Holy Qur’ân suggests the possibility of its
realisation under certain conditions. For the discussion on jinn see
verses 6:128; 15:27 and 7:38; refer to 18:50; 27:17; 34:41; 41:25;
46:18; 46:29; 51:56; 72:5; 114:6.

ِ ‫ﻑ ْﺍﻟ ُﻤﺠْ ِﺮ ُﻣﻮﻥَ ﺑِ ِﺴﻴ َﻤﺎﻫُ ْﻢ ﻓَﻴ ُْﺆﺧَ ُﺬ ﺑِﺎﻟﻨﱠ َﻮ‬

‫ﺍﺻﻲ َﻭ ْﺍﻷَ ْﻗﺪ َِﺍﻡ‬ ُ ‫ﻳُﻌ َْﺮ‬
55:41 The Divine Law of Conservation is pointed out to us in this
verse. The sinners will find all that they ever wrought facing them
(18:49), on that day, their own tongues, hands, and feet will also bear
witness against them (24:24), and their ears, eyes, and skins will bear
witness against them as to what they had been doing (cf. 50:4; 54:53;
17:36).

‫َﻭﻟِ َﻤ ْﻦ ﺧَ ﺎﻑَ َﻣﻘَﺎ َﻡ َﺭﺑﱢ ِﻪ َﺟﻨﱠﺘَﺎ ِﻥ‬

55:46 The two gardens can also signify: 1) A garden of bliss here in
this life and a garden in the Hereafter. The garden of this life is the
spiritual bliss and peace of mind, which the righteous find here. 2) A
Paradise that will comprise both spiritual and physical joys (Râzî). 3)
Worldly conquests, which the Muslims were promised. 4) The two
fertile valleys watered by two sets of waters, those of the Tigris and of
the Nile. 5) The two gardens of prosperous Sheba (34:15) and the two
gardens of the Christian nations (18:32; see also 10:64; 41:31). Thus,
the meaning of “two gardens” should not be limited to one aspect.

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 55. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‬

“The fear of Lord” is different from the fear humans have from
tyrants. The true believer knows with certainty that the security is
from Allâh. The one who fears stays close to his Lord. His heart finds
peace through this nearness. The Divine nearness is such that Allâh
causes them to fear Him with a fear different from our human fear of
lions or other savage beasts, and of tyrants. He reveals to His servants
that He is the only source of pleasure and ease, and He reveals to His
servants with His exquisite beauty, and the servant is afraid of losing
the attention of His Lord. Whosoever really fears the torment of the
Hereafter and the Day of Judgment standing before the Absolute
Judge, cannot but act in accordance with the pleasure of the great
Creator. “Allâh cautions you against His retribution” (3:27) as “He
knows what is in your minds” (2:235). The fear of Allâh is a
protection (- Maghfirat ‫ )ﺍﻟﻤﻐﻔﺮﺓ‬from the harms of our misdeeds, and
His protection is the strongest of all protections. “Fear Allâh and fear
the fire” (3:130-131) is His Command (see also 67:12).

‫َﺎﻥ ﺗَﺠْ ِﺮﻳَﺎ ِﻥ‬

ِ ‫ﻓِﻴ ِﻬ َﻤﺎ َﻋ ْﻴﻨ‬
55:50 ‘Ainân ‫َﺎﻥ‬ِ ‫“ – َﻋ ْﻴﻨ‬Two springs”, which may symbolize the two
sources of knowledge - Wahî ‫ ﻭﺣﻲ‬- experience of Revelation and the
knowledge obtained through observation and intellectual analysis
(Baidzawî). The one is for doing the duty to our Creator and the other
for our fellow-beings.

‫ﻓِﻴ ِﻬ َﻤﺎ ِﻣﻦ ُﻛﻞﱢ ﻓَﺎ ِﻛﻬَ ٍﺔ ﺯَ ﻭْ َﺟﺎ ِﻥ‬

55:52 Dzawjân ‫“ – َﺯﻭْ َﺟﺎ ِﻥ‬Two pairs”. One of these two pairs is known
in the present world through cognition or sensation and is imaginable
based on our experiences. The second pair is strange, not yet known to
us, and as such yet unimaginable to us (Zamakhsharî). The verses that
follow tell us about “two pairs” of Paradises (see verse 46 and the
verse 62).

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 ‫َﻭ ِﻣﻦ ُﺩﻭﻧِ ِﻬ َﻤﺎ َﺟﻨﱠﺘَﺎ ِﻥ‬
55:62 The faithful are spoken of in the very next chapter as belonging
to two classes: His blessed ones (56:8) and His chosen ones (56:10).
Both of them shall have their own two paradises.

‫ُﻣ ْﺪﻫَﺎ ﱠﻣﺘَﺎ ِﻥ‬

55:64 The colour green is often used in the Holy Qur’ân to represent
ever fresh life. In verse 48 above, the gardens are described as having
many varieties of trees, pointing to the gardens vast extent. Here the
gardens are described as dark green with foliage inclining to
blackness, also indicating intensity. It is the shortest verse of the Holy
Qur’ân.

‫ﺍﺕ ﻓِﻲ ْﺍﻟ ِﺨﻴَ ِﺎﻡ‬ َ ‫ﺣُﻮ ٌﺭ ﱠﻣ ْﻘﺼ‬

ٌ ‫ُﻮﺭ‬
55:72 “Pure and chaste houris confined to (their goodly) pavilions”
are those servants of Allâh that He has chosen for Himself and
confined into pavilions so that no ordinary gaze shall fall on them.
They did not make themselves noticeable with miracles (- karamât).
People do not point at them and take notice of them because of their
piety. They are hidden guardians of the universe. Their hidden
holiness continues in the Hereafter. Abû Umâma transmitted the
following Hadîth Qudsî: “Among the most intimate of Me of My
saints are the believers of humble means who find their pleasure in
Prayer, worshipping their Lord in the most beautiful way secretly and
openly. These saints are hidden among the people. They are not
always pointed out, their death comes swiftly and their mourners are
few”.

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 56. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‬
The Great Event
(Revealed before Hijrah)
From chapter 50 (Qâf ‫ )ﻕ‬until its closing, the Holy Qur’ân generally
deals with the continuation of arguments pertaining to the Divine
Revelation, the prophethood of the great Messenger of Islam, the
Divine reality of the Holy Book of Allâh, and the Truth about the
Hereafter. The first phase of the group of seven chapters beginning
with chapter 50, are very similar in tone and tenor and all shed light
on the bright and glorious future of Qur’ânic teachings, foretelling
many of the greatly important events that shall come to pass in this
world and in the Hereafter. Their fulfilment in this world will bear
testimony to the truthfulness of the other prophecies about the life to
come— when the prophecy about the repudiation of idolatry will see
its fulfilment in this life, our attention is naturally drawn to the
inescapable conclusion that the Resurrection is also an undeniable
fact.

َ‫َﻭﺍﻟﺴﱠﺎﺑِﻘُﻮﻥَ ﺍﻟﺴﱠﺎﺑِﻘُﻮﻥ‬
56:10 Al-Sâbiqûn َ‫“ – ﺍﻟﺴﱠﺎﺑِﻘُﻮﻥ‬The foremost”. The word is repeated
twice to give force and dignity, and to indicate that the foremost are
the leaders on the earth as well as in the Hereafter, as they were the
foremost in accepting and practicing the Faith. Gifts given to Sâbiqûn
‫ ﺳﺎﺑﻘﻮﻥ‬mentioned in verses 10-26 of this chapter closely resemble
those gifts that have been mentioned in verses 46-61 of the previous
chapter.

ٌ ‫ﻮﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ ِﻭ ْﻟﺪ‬

َ‫َﺍﻥ ﱡﻣﺨَ ﻠﱠ ُﺪﻭﻥ‬ ُ ُ‫ﻳَﻄ‬

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 56. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‬

56:17 Wildân ‫َﺍﻥ‬ ٌ ‫ ِﻭ ْﻟﺪ‬- Their own sons; in the sense of aulâd-u-hum
‫ﺃﻭﻻﺩﻫﻢ‬, as clarified by Shaukânî, and Baidzawî. The subject matter is
also mentioned in 76:19 where we read their “sons of perpetual bloom
shall go around them” and in the verse 52:24 the word ghilmân ‫( ِﻋﻠﻤﺎﻥ‬-
the sons) is used instead of wildân to express the same meaning.
Mukhallid ‫ ﻣﺨﻠ ٌﺪ‬also means one who is grey-haired.

‫ﻓِﻲ ِﺳ ْﺪ ٍﺭ ﱠﻣ ْﺨﻀُﻮ ٍﺩ‬

56:28 While describing the blessings of Paradise, special mention is
made of Sidrah ‫ – ِﺳﺪﺭﺓ‬a thornless lote-tree – side by side with those
of a garden of clustered banana trees. This is to signify something
beyond the farthest end of human knowledge (cf. 53:14-16). The
Sidrah tree grows in a dry desert and the clustered banana trees need
plenty of water.

ٍ ‫َﻋﻠَ ٰﻰ ُﺳﺮ‬
‫ُﺭ ﱠﻣﻮْ ﺿُﻮﻧَ ٍﺔ‬
56:15-37 In these verses the description of Paradise with words such
as Abkâra ‫ﺃﺑﻜﺎﺭ‬, ‘Urubâ ‫ ُﻋﺮُﺑﺎ‬and Atrâba ‫ ﺃُﺗﺮﺍﺑﺎ‬are objected to by non-
Muslims and those who are weak in their faith. They bring these
words in connection with female houris and virgins who are waiting
for the believers in Paradise. Ignorance of the classical Arabic
language and expression is the cause of this widespread assumption.
This objection ignores what the Holy Qur’ân says at other places
while describing the Paradise. These words describe the utmost beauty
of the Paradise. Verses 13:35; 47:15; 57:12 and others clearly convey
that the description given for Paradise is only symbolic, and the fact
remains that “no soul knows what comfort lies hidden from them in
the form of a joy for the eyes as a reward for their righteous deeds”
(32:17); and again, “Wing your ways to the protection of your Lord
and to Paradise whose expanse is as vast as the heaven and the earth”
(3:133; 57:21), in other words no one can conceive the reality and
vastness of the Paradise.

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 56. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‬

The words Abkâra ‫ﺃَ ْﺑ َﻜﺎﺭًﺍ‬, ‘Urubâ ‫ ُﻋ ُﺮﺑًﺎ‬and Atrâba ‫ ﺃَ ْﺗ َﺮﺍﺑًﺎ‬in verses 36-
37 are metaphors of beauty. Allegory and metaphor cannot form the
basis of our belief, and the one, who bases his faith on figurative
statements, forsaking the basic principles, goes astray and causes
others to fall away from the right path. Persons skilled in the use of
languages know well that figures of speech and metaphors are the
ornament of a language. They make expression very powerful and are
especially useful as here, when the ones addressed do not have the
capabilities to grasp the nature of a different realm. Furthermore,
Metaphors enhance the rhetorical dignity of a book, no matter whether
it is the word of God or that of a mortal.

َ‫ﻧَﺤْ ُﻦ َﺟ َﻌ ْﻠﻨَﺎﻫَﺎ ﺗ َْﺬ ِﻛ َﺮﺓً َﻭ َﻣﺘَﺎﻋًﺎ ﻟﱢ ْﻠ ُﻤ ْﻘ ِﻮﻳﻦ‬

56:73 The last word Maqwîn ‫ ُﻣ ْﻘ ِﻮﻳﻦ‬of the verse is the active particle
of the noun muqw ‫ ُﻣ ْﻘﻮ‬that is derived from the verb qawaya ‫ﻱ‬ َ ‫ ﻗَ َﻮ‬and
means it became deserted and desolate. The nouns qawa ‫ ﻗَ َﻮﺍ‬and qiwa
‫ ﻗِ َﻮﺍ‬are derived from the same root signify desert, wilderness or
wasteland, as well as hunger or starvation. Hence, Maqwîn َ‫ْﺍﻟ ُﻤ ْﻘ ِﻮﻳﻦ‬
denotes those who are hungry as well as those who are lost or
wandering in deserted places. Thus the word refers to the needy and
the wayfarer, that is, those who are lonely, unfortunate and confused
and who are hungry for spiritual guidance.

َ‫ﱠﻻ ﻳَ َﻤ ﱡﺴﻪُ ﺇِ ﱠﻻ ْﺍﻟ ُﻤﻄَﻬﱠﺮُﻭﻥ‬

56:79 The verse is commonly understood that only those who are
clean (have clean hands or limbs) should touch this Book. Two words
in this verse need attention. Massa ‫ َﻣﺲﱡ‬means to come close, or to
touch. In the case of “touching” the Holy Qur’ân it would mean to
come close to its understanding. Then there is the word tahara ‫ﻁَﻬﱠﺮ‬
that means purification or cleanliness. Allâh addresses human beings
in their totality. There are outer aspects of purification and inner
aspects of purification. Many who are dedicated to inviting people to

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 57. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ‬

Allâh’s religion emphasize mainly to the outer rules of Divine Law

and ignore the requirements relating to inner purification. The inner
purification is the purification of our heart and soul, which is achieved
through taqwa – the deeds of righteousness achieved by following the
prescribed Divine Laws. While reading the words of Allâh from the
Holy Book, the servant is in intimate closeness to his Lord. When the
servant desires to engage in intimate conversation with his Lord, it is
incumbent on him to come close to his Lord in a purified state. The
more purified he his, the more prepared he is to understand the words
of his Lord and therefore to engage in an intimate conversation. The
Divine Rule stated in this verse is that no one can achieve true insight
into the Divine Words except those who are purified by leading
righteous lives

57. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ‬

The Iron
(Revealed after Hijrah)
Beginning with the present chapter and continuing through chapter
Al-Tahrîm, the 66th chapter, begins a series comprising ten Madinite
chapters. This chapter’s title Al-Hadîd ‫ ﺍﻟﺤﺪﻳﺪ‬means iron, something
that is sharp and hard, both in the concrete and abstract sense of the
word (Lane). In this chapter, we are forewarned that when the
disbelievers will have recourse to iron in order to use it for weapons of
warfare, the Muslims will be forced to defend them.

‫ﻫُ َﻮ ْﺍﻷَ ﱠﻭ ُﻝ َﻭ ْﺍﻵ ِﺧ ُﺮ َﻭﺍﻟﻈﱠﺎ ِﻫ ُﺮ َﻭ ْﺍﻟﺒَﺎ ِﻁ ُﻦ ۖ◌ َﻭﻫُ َﻮ ﺑِ ُﻜﻞﱢ َﺷ ْﻲ ٍء َﻋﻠِﻴ ٌﻢ‬

57:3 Four of the numberless Divine Attributes are mentioned here. To
render the translation of the Attribute Al-Âkhir ‫ ْﺍﻵ ِﺧ ُﺮ‬as “He is the

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 57. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ‬

Last or when nothing remains, He will remain” would mean that

someday even the Paradise will no longer exist. This is contrary to
what we are told about the Paradise, that the pure souls will dwell
there forever. Therefore the rendering of this Attribute should be, “As
His creation depended on Him right from the very beginning, so it will
depend upon Him after their death or end.” Al-Awwal ‫ ْﺍﻷَ ﱠﻭ ُﻝ‬means
nothing in creation existed before Him, as He created everything. The
explanation of the Attribute Al-Bâtin ُ‫ ْﺍﻟﺒَﺎ ِﻁﻦ‬is to be found in verses
51:20-21 where we read, “There are signs on the earth for the people
of knowledge and firm faith, and signs in your own person. Have you
no eyes to perceive?”

ِ ‫ﺎﺕ ﻟِﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍﻧﻈُﺮُﻭﻧَﺎ ﻧَ ْﻘﺘَﺒِﺲْ ِﻣﻦ ﻧﱡ‬

َ ِ‫ﻮﺭ ُﻛ ْﻢ ﻗ‬
‫ﻴﻞ‬ ُ َ‫ﻳَﻮْ َﻡ ﻳَﻘُﻮ ُﻝ ْﺍﻟ ُﻤﻨَﺎﻓِﻘُﻮﻥَ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘ‬
ِ َ‫ُﻮﺭ ﻟﱠﻪُ ﺑَﺎﺏٌ ﺑ‬
‫ﺎﻁﻨُﻪُ ﻓِﻴ ِﻪ‬ ٍ ‫ﺏ ﺑَ ْﻴﻨَﻬُﻢ ﺑِﺴ‬ ِ ‫ﺍﺭْ ِﺟﻌُﻮﺍ َﻭ َﺭﺍ َء ُﻛ ْﻢ ﻓَ ْﺎﻟﺘَ ِﻤﺴُﻮﺍ ﻧُﻮﺭًﺍ ﻓَﻀ‬
َ ‫ُﺮ‬
ُ‫ﺍﻟﺮﱠﺣْ َﻤﺔُ َﻭﻅَﺎ ِﻫ ُﺮﻩُ ِﻣﻦ ﻗِﺒَﻠِ ِﻪ ْﺍﻟ َﻌ َﺬﺍﺏ‬
57:13 The expression used to address the dwellers of Paradise, “Wait
for us,” indicates that in Paradise, spiritual growth will not stop and
souls will continue to pass through an evolutionary process. Their
ranks will continuously and gradually rise.

‫ﻓَ ْﺎﻟﻴَﻮْ َﻡ َﻻ ﻳ ُْﺆﺧَ ُﺬ ِﻣﻨ ُﻜ ْﻢ ﻓِ ْﺪﻳَﺔٌ َﻭ َﻻ ِﻣﻦَ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ۚ◌ َﻣﺄْ َﻭﺍ ُﻛ ُﻢ ﺍﻟﻨﱠﺎ ُﺭ ۖ◌ ِﻫ َﻲ‬
ِ ‫ﺲ ْﺍﻟ َﻤ‬
‫ﺼﻴ ُﺮ‬ َ ‫َﻣﻮْ َﻻ ُﻛ ْﻢ ۖ◌ َﻭﺑِ ْﺌ‬
57:15 It is significant to note that here the word “comrade” or “friend”
or “friendly protector” (‫ ) َﻣﻮْ َﻻ ُﻛ ْﻢ‬has been used for the punishment of
Fire in the Hereafter. It may mean here that the Fire of the hell will
make them fit for Paradise and spiritual progress, and thus “hell” will
prove itself friendly to them, meaning thereby that the phase in the
hell will be a remedial phase and a wholesome training. It is not a
display of vengeance and retaliation by the All-Merciful. At another
place in the Holy Qur’ân, hell is spoken of as performing the duties of
a nourishing mother for the sinful persons (101:9), that is to say,

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 57. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ‬

providing them a means of making spiritual advancement and

opportunities of reformation till they are completely clean of the taint
of sin and undergo what can be described as a rebirth. In this way,
hell is like a mother, who punishes only in order to educate and train,
but in no case to torture or destroy.

‫ﺎ¶ِ َﻭ ُﺭ ُﺳﻠِ ِﻪ ﺃُﻭﻟَ ٰـﺌِﻚَ ﻫُ ُﻢ ﺍﻟﺼﱢ ﺪﱢﻳﻘُﻮﻥَ ۖ◌ َﻭﺍﻟ ﱡﺸﻬَﺪَﺍ ُء ِﻋﻨ َﺪ َﺭﺑﱢ ِﻬ ْﻢ ﻟَﻬُ ْﻢ‬
‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺑِ ﱠ‬
◌ۖ ‫ﺃَﺟْ ُﺮﻫُ ْﻢ َﻭﻧُﻮ ُﺭﻫُ ْﻢ‬
57:19 According to Qur’ânic terminology al-Siddîqûn َ‫ﺼﺪﱢﻳﻘُﻮﻥ‬ ‫ – ﺍﻟ ﱢ‬the
Truthful are next to the prophethood and occupy a position above all
other believers. The Truthful one (‫ﺻﺪﱢﻳﻖ‬ ‫ ) ﱢ‬is, in a way, possessor of the
spiritual capacities of a prophet and is to be followed as an example of
a person of prophetic knowledge. He is looked upon as the spiritual
descendant of a prophet as Abû Bakr Siddîq(rz) (cf. 5:75; 5:119; 12:46;
19:56). The expression - “They will have their full reward and their
light” points to their special position and rank.

‫ﺍ ْﻋﻠَ ُﻤﻮﺍ ﺃَﻧﱠ َﻤﺎ ْﺍﻟ َﺤﻴَﺎﺓُ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﻟَ ِﻌﺐٌ َﻭﻟَ ْﻬ ٌﻮ َﻭ ِﺯﻳﻨَﺔٌ َﻭﺗَﻔَﺎ ُﺧ ٌﺮ ﺑَ ْﻴﻨَ ُﻜ ْﻢ َﻭﺗَ َﻜﺎﺛُ ٌﺮ ﻓِﻲ‬
‫ﺎﺭ ﻧَﺒَﺎﺗُﻪُ ﺛُ ﱠﻢ ﻳَ ِﻬﻴ ُﺞ ﻓَﺘ ََﺮﺍﻩُ ُﻣﺼْ ﻔَ ًّﺮﺍ‬ َ ‫ﺐ ْﺍﻟ ُﻜﻔﱠ‬
َ ‫ﺚ ﺃَ ْﻋ َﺠ‬ ٍ ‫ﺍﻝ َﻭ ْﺍﻷَﻭْ َﻻ ِﺩ ۖ◌ َﻛ َﻤﺜَ ِﻞ َﻏ ْﻴ‬ ِ ‫ْﺍﻷَ ْﻣ َﻮ‬
◌ۚ ‫ﺍﻥ‬ ٌ ‫ﷲِ َﻭ ِﺭﺿْ َﻮ‬ ‫ﻮﻥ ُﺣﻄَﺎ ًﻣﺎ ۖ◌ َﻭﻓِﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ َﻋ َﺬﺍﺏٌ َﺷ ِﺪﻳ ٌﺪ َﻭ َﻣ ْﻐﻔِ َﺮﺓٌ ﱢﻣﻦَ ﱠ‬ ُ ‫ﺛُ ﱠﻢ ﻳَ ُﻜ‬
ِ ‫ﻉ ْﺍﻟ ُﻐﺮ‬
‫ُﻭﺭ‬ ُ ‫َﻭ َﻣﺎ ْﺍﻟ َﺤﻴَﺎﺓُ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﺇِ ﱠﻻ َﻣﺘَﺎ‬
57:20 Five ethical teachings are presented here:
1) to refrain from frivolous pursuits ( ٌ‫ )ﻟَ ِﻌﺐ‬that cause undue exhaustion
2) to refrain from useless pastimes (‫ )ﻟَ ْﻬ ٌﻮ‬that make one neglect moral
values and indulge in the pursuit of transitory material pleasures as the
life span is short
3) to remain watchful against outward affectation and show of
ornaments of body (ٌ‫;)ﺯﻳﻨَﺔ‬
ِ neither showing off the bodies themselves
nor fancy clothes that are worn.
4) to refrain from boasting and feeling proud and haughty (‫;)ﺗَﻔَﺎ ُﺧﺮ‬

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5) to resist competing with others in children and accumulating

wealth, and not to be greedy after things others possess ( ‫ﺗَ َﻜﺎﺛُ ٌﺮ ﻓِﻲ ْﺍﻷَ ْﻣ َﻮﺍ ِﻝ‬
‫) َﻭ ْﺍﻷَﻭْ َﻻ ِﺩ‬.
The verse describes the worldly life in a beautiful metaphor -Life “is
like the rain, the vegetation produced through it pleases the
cultivators. Then it blooms and flourishes so that you can see it turn
yellow. Then (there comes a time when) it becomes (worthless)
chaff”.

ِ ْ‫ﺽ ﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ ْﺍﻷَﺭ‬

‫ﺽ‬ ِ ْ‫ﺿﻬَﺎ َﻛ َﻌﺮ‬ ُ ْ‫َﺳﺎﺑِﻘُﻮﺍ ﺇِﻟَ ٰﻰ َﻣ ْﻐﻔِ َﺮ ٍﺓ ﱢﻣﻦ ﱠﺭﺑﱢ ُﻜ ْﻢ َﻭ َﺟﻨ ﱠ ٍﺔ َﻋﺮ‬
‫ﷲِ ﻳ ُْﺆﺗِﻴ ِﻪ َﻣﻦ ﻳَ َﺸﺎ ُء ۚ◌ َﻭ ﱠ‬
‫ﷲُ ُﺫﻭ‬ ‫ﺎ¶ِ َﻭ ُﺭ ُﺳﻠِ ِﻪ ۚ◌ َ ٰﺫﻟِﻚَ ﻓَﻀْ ُﻞ ﱠ‬‫ﺕ ﻟِﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺑِ ﱠ‬ ْ ‫ﺃُ ِﻋ ﱠﺪ‬
‫ْﺍﻟﻔَﻀْ ِﻞ ْﺍﻟ َﻌ ِﻈ ِﻴﻢ‬
57:21 As the extensiveness of Paradise is described as beyond the
heaven and the earth it would indicate that Paradise is not already
somewhere in the creation yet. It can also be understood that Paradise
is not only in the heavens, but also extends to the earth. The righteous
start tasting this “Paradise” already during their life span on this earth.

‫ﺏ ﱢﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ‬

ٍ ‫ﺽ َﻭ َﻻ ﻓِﻲ ﺃَﻧﻔُ ِﺴ ُﻜ ْﻢ ﺇِ ﱠﻻ ﻓِﻲ ِﻛﺘَﺎ‬ ِ ْ‫ﺼﻴﺒَ ٍﺔ ﻓِﻲ ْﺍﻷَﺭ‬
ِ ‫ﺎﺏ ِﻣﻦ ﱡﻣ‬
َ ‫ﺻ‬َ َ‫َﻣﺎ ﺃ‬
‫ﻧﱠﺒ َْﺮﺃَﻫَﺎ‬
57:22 One should not doubt the reward of ones efforts, thinking that
fate has been sealed before ones birth and nothing can happen
contrary to that, believing that there is absolutely no use in striving for
something. In the verse, the word Kitâb ‫ﺏ‬ ٍ ‫ ِﻛﺘَﺎ‬signifies Divine Law.
The verse means that everything is subject to a certain law of nature,
and that the causes and cures of miseries and afflictions that befall
individuals and nations have been mentioned in the Holy Qur’ân.

ُ‫َﺎﺏ َﻭ ْﺍﻟ ِﻤﻴﺰَ ﺍﻥَ ﻟِﻴَﻘُﻮ َﻡ ﺍﻟﻨﱠﺎﺱ‬

َ ‫ﺕ َﻭﺃَﻧﺰَ ْﻟﻨَﺎ َﻣ َﻌﻬُ ُﻢ ْﺍﻟ ِﻜﺘ‬
ِ ‫ﻟَﻘَ ْﺪ ﺃَﺭْ َﺳ ْﻠﻨَﺎ ُﺭ ُﺳﻠَﻨَﺎ ﺑِ ْﺎﻟﺒَﻴﱢﻨَﺎ‬
◌ۖ ‫ﻂ‬ ِ ‫ﺑِ ْﺎﻟﻘِ ْﺴ‬

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57:25 Here al-Mîzân َ‫ ْﺍﻟ ِﻤﻴ َﺰﺍﻥ‬with its definite article “al” stands for
Sunnah ‘Ibâdiyah or the injunctions as practiced by the Holy Prophet
(pbuh) to be an example of the right use and implementation of the
Commandments of Allâh as outlined in the Holy Qur’ân.

‫ﺏ ﺍﻟﱠ ِﺬﻳﻦَ ﺍﺗﱠﺒَﻌُﻮﻩُ َﺭ ْﺃﻓَﺔً َﻭ َﺭﺣْ َﻤﺔً َﻭ َﺭ ْﻫﺒَﺎﻧِﻴﱠﺔً ﺍ ْﺑﺘَ َﺪ ُﻋﻮﻫَﺎ َﻣﺎ َﻛﺘَ ْﺒﻨَﺎﻫَﺎ‬
ِ ‫َﻭ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻲ ﻗُﻠُﻮ‬
‫ﻖ ِﺭﻋَﺎﻳَﺘِﻬَﺎ ۖ◌ ﻓَﺂﺗَ ْﻴﻨَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ‬ ‫ﷲِ ﻓَ َﻤﺎ َﺭﻋَﻮْ ﻫَﺎ َﺣ ﱠ‬ ‫ﺍﻥ ﱠ‬ ِ ‫َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺇِ ﱠﻻ ﺍ ْﺑﺘِﻐَﺎ َء ِﺭﺿْ َﻮ‬
َ‫ﺎﺳﻘُﻮﻥ‬ِ َ‫ِﻣ ْﻨﻬُ ْﻢ ﺃَﺟْ َﺮﻫُ ْﻢ ۖ◌ َﻭ َﻛﺜِﻴ ٌﺮ ﱢﻣ ْﻨﻬُ ْﻢ ﻓ‬
57:27 The monasticism practiced by the early Christians incorporated
wisdom that was not brought by the Prophets. “Yet We duly rewarded
such of them” as a good deal of this practice was in harmony with the
Divine determination, although Allâh did not prescribe it for them.
Thus Allâh, although unknown to them through the message of the
Apostles, opened the doors of Mercy in their hearts. Their endeavours
were not vain, thanks to Allâh’s Mercy. This Mercy was only for
those who practiced it in a sincere way in order to achieve Allâh’s
blessings. The Qur’ânic teaching is contrary to the practice of
monasticism, as we read in verse 7:32 “Who has made unlawful
Allâh’s beautiful things of adornment and elegance, which He has
produced for His servants and the delicious and pure things of His
providing? The fact is, they are primarily meant for the believers in
this life”…and again in verse 23:51, “Eat of things that are clean and
pure and do good works”.

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 58. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺠﺎﺩﻟﺔ‬
The Pleading Woman
(Revealed after Hijrah)
The preceding chapter dealt with wars that led to the rise and fall of
nations, including that of Islamic nations, summarized in verse 57:22
in the words: “No disaster befalls either on the earth or in your own
selves but it forms part of the Divine Law before We bring it into
being.” This chapter emphasizes the importance of the central
administration and social reforms during times of unrest. In this
context, there is sharp censure of the ways of the Jews and those of the
hypocrites. Here we are told that Allâh in His grace listens even to a
weak woman when she pleads and quarrels over some factual truths.
However, since these Jews and the hypocrites do not stand upon truth,
their feuds and quarrels were all based upon falsehood, so Allâh is
heedless of them and does not listen to them. Some verses in the
second section of the chapter refer to the secret plots and conspiracies
against Islam by the Jews and the hypocrites. Then there is a reference
to the expulsion of the three Jewish tribes from Madînah because of
their secret plots and fights against the Muslims and the Holy Prophet
(pbuh). Here, the formation of secret societies with the purpose of
creating anarchy is strongly condemned.

‫ﷲِ َﻭ ﱠ‬
‫ﷲُ ﻳَ ْﺴ َﻤ ُﻊ‬ ‫ﻚ ﻓِﻲ ﺯَ ﻭْ ِﺟﻬَﺎ َﻭﺗَ ْﺸﺘَ ِﻜﻲ ﺇِﻟَﻰ ﱠ‬ َ ُ‫ﷲُ ﻗَﻮْ َﻝ ﺍﻟﱠﺘِﻲ ﺗُ َﺠﺎ ِﺩﻟ‬
‫ﻗَ ْﺪ َﺳ ِﻤ َﻊ ﱠ‬
‫ﺗ ََﺤﺎ ُﻭ َﺭ ُﻛ َﻤﺎ‬
58:1 According to the Islamic Books of Traditions the woman whose
petition was heard by Allâh was Khoulah, daughter of Tha‘lab. Her
husband Aus bin Sâmit had said to her in his anger, “You are as
unlawful to me as the back of my mother”. This practice was called
zihâr ‫ﻅﻬﺎﺭ‬. In old Arab custom, when zihâr was announced, all

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conjugal relations between the husband and his wife ceased and the
wife remained as a suspended woman, neither divorced nor enjoying
the status of a wife. Khoulah came to the Holy Prophet (pbuh),
complained to him of her situation, and sought his help. The Holy
Prophet (pbuh) pleaded his inability to do anything for her, as it was
his habit that he would not give his decision on matters where there
was no Qur’ânic injunction. Khoulah in the height of her frustration
began to call for Allâh’s help, raising piteous cries in prayer.
Thereupon the verses were revealed to the Holy Prophet (pbuh) in
which the evil practice of zihâr ‫ ﻅﻬﺎﺭ‬was sharply denounced.

‫َﻭﺍﻟﱠ ِﺬﻳﻦَ ﻳُﻈَﺎ ِﻫﺮُﻭﻥَ ِﻣﻦ ﻧﱢ َﺴﺎﺋِ ِﻬ ْﻢ ﺛُ ﱠﻢ ﻳَﻌُﻮ ُﺩﻭﻥَ ﻟِ َﻤﺎ ﻗَﺎﻟُﻮﺍ ﻓَﺘَﺤْ ِﺮﻳ ُﺮ َﺭﻗَﺒَ ٍﺔ ﱢﻣﻦ ﻗَﺒ ِْﻞ ﺃَﻥ‬
‫ﻳَﺘَ َﻤﺎﺳﱠﺎ ۚ◌ َ ٰﺫﻟِ ُﻜ ْﻢ ﺗُﻮ َﻋﻈُﻮﻥَ ﺑِ ِﻪ‬
58:3 Those who call their wives mothers, then retract their words,
must atone for this heinous moral lapse, and in such cases make the
prescribed expiation before re-establishing conjugal relations (Bahr
6.410). The Qur’ânic teachings aim to inculcate in human beings
excellent morality and institute a society of individuals possessed of
sublime moral character.

‫ﺢ ﱠ‬
ُ‫ﷲ‬ ِ ‫ﺲ ﻓَﺎ ْﻓ َﺴﺤُﻮﺍ ﻳَ ْﻔ َﺴ‬ِ ِ‫ﻴﻞ ﻟَ ُﻜ ْﻢ ﺗَﻔَ ﱠﺴﺤُﻮﺍ ﻓِﻲ ْﺍﻟ َﻤ َﺠﺎﻟ‬
َ ِ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺇِ َﺫﺍ ﻗ‬
‫ﷲُ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ِﻣﻨ ُﻜ ْﻢ َﻭﺍﻟﱠ ِﺬﻳﻦَ ﺃُﻭﺗُﻮﺍ‬
‫ﻴﻞ ﺍﻧ ُﺸ ُﺰﻭﺍ ﻓَﺎﻧ ُﺸ ُﺰﻭﺍ ﻳَﺮْ ﻓَ ِﻊ ﱠ‬ َ ِ‫ﻟَ ُﻜ ْﻢ ۖ◌ َﻭﺇِ َﺫﺍ ﻗ‬
ٍ ‫ْﺍﻟ ِﻌ ْﻠ َﻢ ﺩ ََﺭ َﺟﺎ‬
‫ﺕ‬
58:11 Commenting on this verse Râzî writes, It indicates that if one
widens the means of well-being towards Allâh’s creatures, Allâh will
widen for him all that is good. Literally, the word al-Majâlis ‫ﺲ‬ ِ ِ‫ْﺍﻟ َﻤ َﺠﺎﻟ‬
refers to the assemblies held by the Holy Prophet (pbuh), when his
Companions would throng around him in their eagerness to listen to
him and to the congregations in the Mosques. However, since the
noun Majâlis ‫ﺲ‬ ِ ِ‫ َﻣ َﺠﺎﻟ‬is in plural, it refers according to Râzî, also to the
human society as a whole. Ibn Jarîr says that the word Inshazû ‫ﺍﻧ ُﺸ ُﺰﻭﺍ‬

947
 59. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‬

also means that, whoever is called openly to do a good deed, should

respond to this call. The believers should spend some money in
charity on the poor before going to read the Holy Qur’ân for
consultation of their daily affairs. This commandment has not been
rescinded; however, it is not obligatory, but optional and preferable.

59. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‬

The Banishment
(Revealed after Hijrah)
Hashra ‫ ﺣﺸﺮ‬means to gather people at a place and then send them
towards another place. It refers to the banishment of the Jews and the
hypocrites from Madînah and several other places of dwelling.
Chapter 33 deals in detail with this subject matter. The preceding
chapter dealt with the mischiefs and the machinations of some Jews
against Islam and embodied a prophecy that since some of these
people belonged to the satanic league; they would certainly be
humbled before the sublime and powerful message brought by the
Prophet of Islam. The present chapter describes an example of the
fulfilment of the above prophecy.

‫ﺎﺭ ِﻫ ْﻢ ِﻷَ ﱠﻭ ِﻝ ْﺍﻟ َﺤ ْﺸ ِﺮ ۚ◌ َﻣﺎ‬ ِ َ‫ﺏ ِﻣﻦ ِﺩﻳ‬ ِ ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺃَ ْﺧ َﺮ َﺝ ﺍﻟﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ِﻣ ْﻦ ﺃَ ْﻫ ِﻞ ْﺍﻟ ِﻜﺘَﺎ‬
‫ﷲُ ِﻣ ْﻦ‬ ‫ﷲِ ﻓَﺄَﺗَﺎﻫُ ُﻢ ﱠ‬ ‫ﻅَﻨَﻨﺘُ ْﻢ ﺃَﻥ ﻳَ ْﺨ ُﺮﺟُﻮﺍ ۖ◌ َﻭﻅَﻨﱡﻮﺍ ﺃَﻧﱠﻬُﻢ ﱠﻣﺎﻧِ َﻌﺘُﻬُ ْﻢ ُﺣﺼُﻮﻧُﻬُﻢ ﱢﻣﻦَ ﱠ‬
‫ﺐ ۚ◌ ﻳ ُْﺨ ِﺮﺑُﻮﻥَ ﺑُﻴُﻮﺗَﻬُﻢ ﺑِﺄ َ ْﻳ ِﺪﻳ ِﻬ ْﻢ‬
َ ‫ْﺚ ﻟَ ْﻢ ﻳَﺤْ ﺘ َِﺴﺒُﻮﺍ ۖ◌ َﻭﻗَ َﺬﻑَ ِﻓﻲ ﻗُﻠُﻮﺑِ ِﻬ ُﻢ ﺍﻟﺮﱡ ْﻋ‬ُ ‫َﺣﻴ‬
‫ﺎﺭ‬ ُ
َ ‫َﻭﺃَ ْﻳ ِﺪﻱ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨِﻴﻦَ ﻓَﺎ ْﻋﺘَﺒِﺮُﻭﺍ ﻳَﺎ ﺃﻭﻟِﻲ ْﺍﻷَﺑ‬
ِ ‫ْﺼ‬
59:2 This verse informs us about the banishments and expulsions of
Jews from their places of settlement in different countries of the

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 59. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‬

world. Islamic history tells us that the Jewish tribe of Banû Nadzîr
was expelled from Madînah because under their leader Ka‘b bin
Ashraf, they had secretly hatched plots against the state of Madînah
and entered into a secret pact with the disbelievers of Makkah against
ْ in the first instance, signifies this
the Muslims. Thus Al-Hashr ‫ﺍﻟ َﺤ ْﺸ ِﺮ‬,
banishment of the Banû Nadzîr a few months after the battle of Uhud,
in the year 4 A.H. The words “the first banishment” (‫)ﻷَ ﱠﻭ ِﻝ ْﺍﻟ َﺤ ْﺸ ِﺮ‬
ِ
denote that other banishments were destined for the Jews to follow.
‘Umar(rz) bin Khattâb banished the Jewish tribes from Khaibar. The
Bible also contains a prophecy that the Jews would suffer banishments
(Deut.18.23). The statement, “He struck their hearts with terror and
they demolished their houses with their own hands” can be taken
literally and metaphorically. Metaphorically it would also mean that
the Holy Qur’ân shall disqualify their own religion as they will not
find arguments to support their dogmas.

َ ‫ﷲُ َﻋﻠَ ْﻴ ِﻬ ُﻢ ْﺍﻟ‬

◌ۖ ‫ﺠ َﻼ َء ﻟَ َﻌ ﱠﺬﺑَﻬُ ْﻢ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ‬ َ ‫َﻭﻟَﻮْ َﻻ ﺃَﻥ َﻛﺘ‬
‫َﺐ ﱠ‬
59:3 If the Jews are not banished from time to time from their places
of dwellings, they will suffer other Divine punishments at the hands of
nations. We are told this is because of their claims of being the
“chosen ones of God”. An argument is provided here - If they are
right in their claim, “why then are they punished ever repeatedly in
this world” through the hands of other people? Their sufferings are
much greater than the sufferings of any other nation in human history.

‫َﻣﺎ ﻗَﻄَ ْﻌﺘُﻢ ﱢﻣﻦ ﻟﱢﻴﻨَ ٍﺔ ﺃَﻭْ ﺗ ََﺮ ْﻛﺘُ ُﻤﻮﻫَﺎ ﻗَﺎﺋِ َﻤﺔً َﻋﻠَ ٰﻰ ﺃُﺻُﻮﻟِﻬَﺎ ﻓَﺒِﺈ ِ ْﺫ ِﻥ ﱠ‬
َ ‫ﷲِ َﻭﻟِﻴ ُْﺨ ِﺰ‬
‫ﻱ‬
ِ َ‫ْﺍﻟﻔ‬
َ‫ﺎﺳﻘِﻴﻦ‬
59:5 “You cut down no palm-tree (of theirs) bearing small dates of
inferior quality” is in the first instance a reference to the cutting down
of some of the palm trees belonging to Banû Nadzîr whose dates were
of inferior quality and unfit for human consumption (Al-Roudz-al
Unf). The cutting of trees was also needed for implementing a strategy
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 59. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‬

of warfare (Zurqânî). The basic message is that apart from stringent

military exigencies, the destruction of any property, including
vegetation—even if it is of inferior quality—of the enemy on their
land is prohibited. (Ibn Jarîr; Baghawî; Ibn Kathîr).

‫َﻛ ْﻲ َﻻ ﻳَ ُﻜﻮﻥَ ُﺩﻭﻟَﺔً ﺑَ ْﻴﻦَ ْﺍﻷَ ْﻏﻨِﻴَﺎ ِء ِﻣﻨ ُﻜ ْﻢ‬

59:7-10 The statement, “That (wealth) should not circulate among
your rich people” lays down the basic principle of social economics
and justice. The less privileged groups of a society are described in
this and the following four verses. In most societies the wealth is in
the hands of few, but because this wealth has been created through the
labor of both the rich and the poor, the less privileged should also
benefit from the wealth of the rich. This social justice principle was
introduced by Islam in the teachings of the Holy Qur’ân and not by
any western revolutionary like Marx or Lenin, who taught corrupted
forms of this basic principle. It is significant to note that the wealth of
the rich is neither condemned nor are any limitations laid on them.

‫ﻭﺭ ِﻫﻢ ﱢﻣﻦَ ﱠ‬

ِ‫ﷲ‬ ُ ‫َﻷَﻧﺘُ ْﻢ ﺃَ َﺷ ﱡﺪ َﺭ ْﻫﺒَﺔً ﻓِﻲ‬
ِ ‫ﺻ ُﺪ‬
59:13 The verses opening word la-antum (‫)ﻷَﻧﺘُ ْﻢ‬َ is identical with the
Arabic word lantum, which in the Qur’ânic script is always written as
la-antum ‫ َﻷَﻧﺘُ ْﻢ‬. This example of writing is a strong and invariable
proof of guarding, protecting and preserving of the Holy Qur’ân in its
original form, even if something seems to be found therein against the
current rules of grammar and proper usage. The later generations of
course have made no change or alteration in this unusual form of
writing. The promise about the protection and preservation of the
Qur’ân made in 15:9 has been remarkably fulfilled in this way also.

ِ َ‫َﻛ َﻤﺜَ ِﻞ ﺍﻟﱠ ِﺬﻳﻦَ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻬ ْﻢ ﻗ‬

◌ۖ ‫ﺮﻳﺒًﺎ‬

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 60. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‬

59:15 “Immediate predecessors” ‫ ِﻣﻦ ﻗَ ْﺒﻠِ ِﻬ ْﻢ ﻗَ ِﺮﻳﺒًﺎ‬is a reference to Banû

Qainuqa, another Jewish tribe of Madînah who took up arms against
the Muslims in Madînah after the Battle of Badr. After their defeat,
they were banished just as the Jewish tribe Banû Nadzîr was later
banished.

‫ﺼ ﱢﻮ ُﺭ ۖ◌ ﻟَﻪُ ْﺍﻷَ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰٰ ۚ◌ ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ َﻣﺎ ﻓِﻲ‬

َ ‫ﺉ ْﺍﻟ ُﻤ‬ ِ َ‫ﻖ ْﺍﻟﺒ‬
ُ ‫ﺎﺭ‬ ُ ِ‫ﷲُ ْﺍﻟﺨَ ﺎﻟ‬
‫ﻫُ َﻮ ﱠ‬
‫ﺽ ۖ◌ َﻭﻫُ َﻮ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬
ِ ْ‫ﺕ َﻭ ْﺍﻷَﺭ‬ِ ‫ﺎﻭﺍ‬َ ‫ﺍﻟ ﱠﺴ َﻤ‬
59:24 If we ponder over these verses we will find a vivid sketch of the
remarkable Attributes of Allâh. He is the Creator (‫ﻖ‬ ْ the Maker
ُ ِ‫)ﺍﻟﺨَﺎﻟ‬,
and the Originator (‫ﺉ‬ ُ ‫ﺎﺭ‬ ْ
ِ َ‫)ﺍﻟﺒ‬, and the Fashioner (‫ﺼ ﱢﻮﺭ‬ ْ
َ ‫ ) ﺍﻟ ُﻤ‬of human being
in different shapes, colours and temperaments. The human mind is in
fact unable to grasp the Essence of Divine Attributes. Therefore,
Praised be He Who becomes distant and approaches, who rises and
descends ( ‫ﺭْﺽ‬
ِ َ‫)ﻳُ َﺴﺒﱢ ُﺢ ﻟَﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ َﻭﺍﺕ َﻭ ْﺍﻷ‬, He whom the human mind
knows in accordance with his intellect, knowledge and reckoning.

60. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‬

Woman who is to be examined
(Revealed after Hijrah)
Muslims had to fight several wars, so here some further rules and
regulations in the times of conflict are laid down. The chapter opens
with an emphatic probationary injunction to Muslims against having
intimate relations and friendly correspondence with disbelievers who
are allied with those who are already at war with the Muslims. The
hidden intention of such ties and intimacy may be to spy on the affairs
of the Muslims by their foe. Here our attention is specially drawn to
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 60. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻤﺘﺤﻨﺔ‬

the practice of Prophet Abraham who strictly dissociated himself from

all his near relatives and left his place of birth. Spying in older times
was mostly carried out through women. Muslims are advised to test
women who proclaim to embrace Islam before trusting them or even
marrying them. The Companions of the Holy Prophet (pbuh) abided
by this instruction so strictly that their Makkan opponents remained
unaware of the Muslims advancing forces until they reached the
outskirts of Makkah. This chapter, at the same time, lays down the
principles of maintaining friendly cooperation with the disbelievers.

‫ﺎﺭ ُﻛ ْﻢ ﺃَﻥ‬
ِ َ‫ﱢﻳﻦ َﻭﻟَ ْﻢ ﻳ ُْﺨ ِﺮﺟُﻮ ُﻛﻢ ﱢﻣﻦ ِﺩﻳ‬ِ ‫ﷲُ ﻋ َِﻦ ﺍﻟﱠ ِﺬﻳﻦَ ﻟَ ْﻢ ﻳُﻘَﺎﺗِﻠُﻮ ُﻛ ْﻢ ﻓِﻲ ﺍﻟﺪ‬ ‫ﱠﻻ ﻳَ ْﻨﻬَﺎ ُﻛ ُﻢ ﱠ‬
َ‫ﷲَ ﻳ ُِﺤﺐﱡ ْﺍﻟ ُﻤ ْﻘ ِﺴ ِﻄﻴﻦ‬
‫ﺗَﺒَﺮﱡ ﻭﻫُ ْﻢ َﻭﺗُ ْﻘ ِﺴﻄُﻮﺍ ﺇِﻟَ ْﻴ ِﻬ ْﻢ ۚ◌ ﺇِ ﱠﻥ ﱠ‬
60:8 The injunction to be kind to those who have not waged war
against Muslims because of their religion and have not turned them
out of their homes is the basis of international relations between
Muslim states and non-Muslim states. This injunction is based on
justice and mutual respect. The Holy Prophet (pbuh) himself acted
accordingly with the Jewish tribe of Banû Hâris and the Christian tribe
of Banû Najrân who entered into a friendly treaty with the Muslims.

‫ﺎ¶ِ َﺷ ْﻴﺌًﺎ َﻭ َﻻ‬ ‫َﺎﺕ ﻳُﺒَﺎﻳِ ْﻌﻨَﻚَ َﻋﻠَ ٰﻰ ﺃَﻥ ﱠﻻ ﻳُ ْﺸ ِﺮ ْﻛﻦَ ﺑِ ﱠ‬ ُ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ ﺇِ َﺫﺍ َﺟﺎ َءﻙَ ْﺍﻟ ُﻤ ْﺆ ِﻣﻨ‬
ٍ ‫ْﺮ ْﻗﻦَ َﻭ َﻻ ﻳَ ْﺰﻧِﻴﻦَ َﻭ َﻻ ﻳَ ْﻘﺘُ ْﻠﻦَ ﺃَﻭْ َﻻ َﺩﻫُ ﱠﻦ َﻭ َﻻ ﻳَﺄْﺗِﻴﻦَ ﺑِﺒُ ْﻬﺘ‬
‫َﺎﻥ ﻳَ ْﻔﺘ َِﺮﻳﻨَﻪُ ﺑَ ْﻴﻦَ ﺃَ ْﻳ ِﺪﻳ ِﻬ ﱠﻦ‬ ِ ‫ﻳَﺴ‬
ۖ◌ َ‫ﷲ‬ ‫ُﻭﻑ ۙ◌ ﻓَﺒَﺎﻳِ ْﻌﻬ ﱠُﻦ َﻭﺍ ْﺳﺘَ ْﻐﻔِﺮْ ﻟَﻬ ﱠُﻦ ﱠ‬ ٍ ‫ْﺼﻴﻨَﻚَ ﻓِﻲ َﻣ ْﻌﺮ‬ َ
ِ ‫َﻭﺃﺭْ ُﺟﻠِ ِﻬ ﱠﻦ َﻭ َﻻ ﻳَﻌ‬
60:12 The Muslims are advised to be cautious when entering into
intimate relations with women who come as refugees and claim to
have converted to Islam. They should be carefully examined since it is
possibly that they came as spies. In the past and even today, women
were sent in the guise of helpless persons to spy. Similarly, the
unbelieving women, when they are in matrimonial relations with the
Muslims, may spy for the enemies fighting against the Muslims. In
this case the Muslims are advised “not to hold on” to such wives.

952
 61. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺼﻒ‬
The Ranks
(Revealed after Hijrah)
A number of military battles were imposed on the early Muslims.
Verse 13 contains the prophecy of an “early victory”. However,
before this eventually happens, the Muslims will have to strive with
their wealth and persons in compact ranks as required in verses 4 and
11. The title of this chapter is derived from verse 4, ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻳُﻘَﺎﺗِﻠُﻮﻥَ ﻓِﻲ َﺳﺒِﻴﻠِ ِﻪ‬
‫ﺻﻔًّﺎ‬
َ

‫ﺼ ﱢﺪﻗًﺎ ﻟﱢ َﻤﺎ‬
َ ‫ﷲِ ﺇِﻟَ ْﻴ ُﻜﻢ ﱡﻣ‬‫ﻴﻞ ﺇِﻧﱢﻲ َﺭﺳُﻮ ُﻝ ﱠ‬ َ َ‫َﻭﺇِ ْﺫ ﻗ‬
َ ِ‫ﺎﻝ ِﻋﻴ َﺴﻰ ﺍﺑ ُْﻦ َﻣﺮْ ﻳَ َﻢ ﻳَﺎ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋ‬
‫ُﻮﻝ ﻳَﺄْﺗِﻲ ِﻣﻦ ﺑَ ْﻌ ِﺪﻱ ﺍ ْﺳ ُﻤﻪُ ﺃَﺣْ َﻤ ُﺪ ۖ◌ ﻓَﻠَ ﱠﻤﺎ‬ ٍ ‫ﻱ ِﻣﻦَ ﺍﻟﺘﱠﻮْ َﺭﺍ ِﺓ َﻭ ُﻣﺒَ ﱢﺸﺮًﺍ ﺑِ َﺮﺳ‬ ‫ﺑَ ْﻴﻦَ ﻳَ َﺪ ﱠ‬
ُ
ٌ ِ‫ﺕ ﻗَﺎﻟﻮﺍ ﻫَ ٰـ َﺬﺍ ِﺳﺤْ ٌﺮ ﱡﻣﺒ‬
‫ﻴﻦ‬ ْ
ِ ‫َﺟﺎ َءﻫُﻢ ﺑِﺎﻟﺒَﻴﱢﻨَﺎ‬
61:6 The verse mentions a prophecy of Jesus about the advent of an
apostle “Ahmad” ‫ ﺃَﺣْ َﻤ ُﺪ‬, which was fulfilled in the person of the Holy
Prophet Muhammad (pbuh). Ahmad ‫ ﺃَﺣْ َﻤ ُﺪ‬is an attributive name of the
Holy Prophet. The Holy Prophet of Islam enjoys two distinct
attributive names. One is an attribute of glory called Jalâl ‫ﺟﻼﻝ‬, as
implied in his name Muhammad, which saw its manifestation in his
Makkan life. The other attribute is of his dignified position called
Jamâl ‫ ﺟﻤﺎﻝ‬, which is an aspect of grace, as implied in his name
Ahmad (‫)ﺃَﺣْ َﻤ ُﺪ‬. This was perceptible in his Madinite life. Muhammad
is the result of the Divine Attribute of Rahmânîyyat ‫ ﺭﺣﻤﺎﻧﻴﺖ‬as verse
says, “We have sent you as a Rahmat (Grace and Blessing) for all
humankind” (21:107). The Revelation of the Holy Qur’ân is also His
Rahmânîyyat as the verse says, “Al-Rahmân has taught (and sent) this
Qur’ân” (55:1). However, the attributive name Ahmad (‫ )ﺃَﺣْ َﻤ ُﺪ‬is from
His Divine Attribute of Rahîmîyyat ‫ – ﺭﺣﻴﻤﻴﺖ‬that is the result of the
Prayer of Abraham. In 2:129, we read a prayer of Abraham: “Our

953
 61. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺼﻒ‬

Lord! Raise among them (his progeny) a prophet from them who will
read them Your Revelations, and teach them the Book and the
Wisdom and purify them”.
This verse refers to a prophecy of Jesus about the advent of Ahmad
who would come after him. He would glorify him and testify to his
truth. The prophecy of Jesus of the coming of Ahmad (‫ )ﺃَﺣْ َﻤ ُﺪ‬in the
person of the Holy Prophet (pbuh) was in the Books of the Christians
at the time of the Holy Prophet (pbuh). He used to recite this verse
before his contemporary Christians telling them that his advent had
been prophesised in their Holy Book. Modern Christians claim that
such a prophecy never existed. It is still to be found in the pages of the
Book of John (John 14.15-17; 15.26; 16.7-14) in a modified form. In
addition, the Gospel of Barnabas, which was the most authentic Bible
in the eyes of the Christians until the year 496 A.D. but was later
banned by pope Gelasius, contained this prophecy in even clearer
words. In this Gospel, the Greek word Periclyte is used, which means
“Ahmad” if translated back into Aramaic. Other translations render it
as Illustrious or Praiseworthy. In the Book of John, Periclyte was most
likely corrupted to read Paraclete.
The prophecy of Jesus about the coming of the Paraclete as given in
John is as follows: “And I will request the Father and he will give you
another ‘helper’ (Paraclete, Farqalit, Ahmad, Admirable, Glorified
one) to be with you forever, the spirit of the truth (John 14.16-17)”.
“However, when that one arrives, the spirit of the truth, he will guide
you to all truth” (John 16.26). The term “spirit” here does not mean
that the coming one would be a spirit as opposed to a human being. In
religious books, the word spirit applies to an inspired person, the
possessor of a spiritual communication or revelation. This is why the
next sentence of the prophecy containing this expression says, He will
guide you into all the truth. How can a ghost-like spirit guide all
human beings—or at least all the Christians—to something called
“Truth”. Note that “all” the truth can be understood to refer to

954
Muhammad (pbuh) being the seal of the Prophets and the Qur’ânic
message he brought as the complete teaching, which will not be added
to by later Prophets. Compare the following words in John – “He will
not speak of his own impulse, but what things he hears (from God), he
shall speak” (John 16.25-26) with the Qur’ânic verse - “He does not
say anything out of his fanciful desires” (53:4). These words also
describe the unique form of the Holy Qur’ân as directly revealed
speech. The next sentence in John, “But the helper, the holy spirit,
which the father will send in my name, that one will teach you all the
things and bring back to your mind all the things I told you” (John
14.26). The statement is informing the Christians that they will forget
his teachings and that the “helper”, the Holy Spirit will remind them
of the teachings they forgot. This applies to the current Christian
dogma of atonement, which the Holy Qur’ân repeatedly rejects
(6:164; 35:18; 39:7; 53:38). We continue to read in John, “I am going
away, or the helper will by no means come to you, but if I do go. I
will send him to you”. This statement clearly tells us that the helper,
the Holy Spirit was not present at the time of Jesus, and only after him
this helper is to come. This helper “spirit” cannot be the Holy Ghost,
as the spirit of the Holy Ghost was present with Jesus at the time of
Baptism. This odd interpretation involving the “Holy Ghost” gained
currency only after the church began to regard God as a Trinity with
the Holy Ghost being the third of the three.

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 62. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ‬
The Congregation
(Revealed after Hijrah)
The theme of this chapter is the need for social contacts in the ummah
(the Muslim community) to enhance mutual understanding and
brotherhood and to keep the spirit of brotherhood alive. In order to
fulfil this incumbent need of the society, the importance of the
congregational (Friday) Prayer is emphasized. The Holy Prophet
(pbuh) frequently used to recite this chapter during the congregational
Prayer; therefore reciting it on this occasion is a form of following the
practice of the Holy Prophet (pbuh). Congregational Prayer is not
restricted to cities and large gatherings, but can also be observed by
only two people or a few more. The sermon delivered on this occasion
must be based on spiritual matters, reminding the audience of their
moral obligations and religious duties. The sermon should be in their
everyday language, otherwise the audience does not fully comprehend
the message addressed to them and the purpose of the sermon is lost.
Muslims are enjoined to interrupt their work for the time when the
congregational Prayer is performed. Before the Friday Prayer and after
it Muslims may, as usual, pursue their daily activities. The concept of
the Friday Prayer differs from the Jewish Sabbath or the Christian
Sunday and Friday is not, according to this chapter, a work-free
holiday.

ً ‫ﺚ ﻓِﻲ ْﺍﻷُ ﱢﻣﻴﱢﻴﻦَ َﺭﺳ‬

‫ُﻮﻻ ﱢﻣ ْﻨﻬُ ْﻢ ﻳَ ْﺘﻠُﻮ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎﺗِ ِﻪ َﻭﻳُﺰَ ﱢﻛﻴ ِﻬ ْﻢ َﻭﻳُ َﻌﻠﱢ ُﻤﻬُ ُﻢ‬ َ ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ ﺑَ َﻌ‬
‫ﺿ َﻼ ٍﻝ ﱡﻣﺒِﻴ ٍﻦ‬ َ ‫َﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤﺔَ َﻭﺇِﻥ َﻛﺎﻧُﻮﺍ ِﻣﻦ ﻗَ ْﺒ ُﻞ ﻟَﻔِﻲ‬ َ ‫ْﺍﻟ ِﻜﺘ‬
62:2 The preceding chapter recalled the prophecy of Jesus about the
advent of the Holy Prophet (pbuh). This statement, “Who has raised
among the Arabs a grand Messenger” ‫ُﻮﻻ‬ ً ‫ﺚ ﻓِﻲ ْﺍﻷُ ﱢﻣﻴﱢﻴﻦَ َﺭﺳ‬
َ ‫ ﺑَ َﻌ‬tells us that

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 62. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ‬

the Prophecy of Jesus is fulfilled in the person of the Holy Prophet

(pbuh). In 2:129 we read a prayer of Abraham: “Our Lord! Raise
among them (his progeny) a prophet from them who will read them
Your Revelations, and teach them the Book and the Wisdom and
purify them”. This verse is the answer to the supplications of
Abraham. Four characteristics are cited here that are to be the duty of
this Prophet or any prophet:
1) He will provide the arguments of Allâh’s presence (‫;)ﺁﻳَﺎﺗِ ِﻪ‬
2) He will create a community of pure and righteous (‫ )ﻳُ َﺰ ﱢﻛﻴ ِﻬ ْﻢ‬who
believe in the Divine teachings and follow them (Zakkî);
3) He will come forward with a Book and explain to them its contents
by his own actions (Sunnah) and words (‫َﺎﺏ‬ َ ‫;)ﻳُ َﻌﻠﱢ ُﻤﻬُ ُﻢ ْﺍﻟ ِﻜﺘ‬
ْ ْ
4) He will teach them wisdom (َ‫)ﺍﻟ ِﺤﻜ َﻤﺔ‬.
Lack of any one of these characteristics will make the prophet and his
claims doubtful.
This verse refers to the fourfold sacred duty every Divine Reformer is
entrusted with. This duty encompasses all aspects of the training of
human beings. In fact every Reformer can succeed in his mission only
when he prepares by his noble and purifying example a community of
sincere, devoted and righteous followers to whom he first teaches the
ideals and principles of his Message, their philosophy and importance
and then scatters them to preach to other people. The training so
imparted to his followers refines their intellect and the philosophy of
his teachings engenders in them certainty of faith. His noble example
creates in them purity of heart and makes them Zakî. It is to these
basic facts that the four relevant Attributes of Allâh in the very first
verse of the chapter refer. The characteristics of Zakî are to be found
in Qur’ânic verses like 17:107-109: “Those who have been given the
knowledge of this Book fall down on their faces prostrating
submissively when it is recited to them, and they say, Glory be to our
Lord! The promise of our Lord is really bound to be fulfilled, and they
fall down on their faces prostrating and weeping (as they read or listen

957
 62. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ‬

to the Divine Words), and this adds to their humility. And Who pass
their night for the sake of their Lord prostrating and standing up, and
who say, Our Lord, avert from us the punishment of the Gahanna, for
its punishment is indeed most vehement and unshakable” (25:64-65).
“And they forsake their beds calling upon their Lord with an awe-
inspired and hopeful state, and they spend (to purify them) from what
We have provided them” (32:16). The followers of Christianity and
other creeds have raised the status of a created one to Divine level.
Such people cannot compete with the class of people just described.
Some object by asking, “What is the purpose of a teacher if there is
already a book?” A Book alone is not sufficient—if this had been the
case, no teacher would ever be needed in any subject: everyone could
have learned just by reading the book and passing the examination.
Other religions also claim to possess their Holy Books. No doubt,
these Books contain teachings and messages of high value. However,
have these Books alone created followers to be found in Qur’ânic
verses 17:107-109, 25:64-65, and 32:16? They could not, also because
their followers reject the teachers sent by Allâh from time to time. The
case of those who say there is no need of a Muzakkî ‫ ﻣﺰ ٌﻛﻲ‬the Purifier,
is the case of a donkey as described in the following verse 5.
Ummiyîn َ‫ ْﺍﻷُ ﱢﻣﻴﱢﻴﻦ‬is the plural of ummî ‫ ﺃُﻣﻲ‬and is usually and wrongly
translated as “the one who can neither read nor write.” There were
certainly many Arabs at the time of the Holy Prophet well versed in
reading and writing. The city of Makkah was titled Umm al-Qur’â ‫ﺃُﻡ‬
‫( ﺍﻟﻘﺮﺍﺉ‬Mother of the cities) and its residents were ummis. The Jews at
the time of the Holy Prophet used to call those who had no knowledge
of their Holy Book (Torah) ummi, thus giving the word a dual
meaning of being an illiterate, devoid of knowledge, and a Makkan.
The suffix al ‫ ﺍﻝ‬before ummi refers clearly to a particular people (the
Makkans) and not in general to humans beings who cannot read nor
write. This translation that a “prophet is now sent to the illiterate who
can neither read nor write” is highly provocative and objectionable to

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the person of the Holy Prophet of Islam since it would imply that only
the illiterate can be convinced by Allâh’s Messenger.

َ ‫َﻭﺁﺧَ ِﺮﻳﻦَ ِﻣ ْﻨﻬُ ْﻢ ﻟَ ﱠﻤﺎ ﻳَ ْﻠ‬

◌ۚ ‫ﺤﻘُﻮﺍ ﺑِ ِﻬ ْﻢ‬
62:3 Some commentators of the Holy Qur’ân relate this verse to the
“advent” of the Holy Prophet’s teachings in later days. The verse is
metaphorical and refers to the great Deputies of the Holy Prophet
(pbuh) in the robes of spiritual servants and guides. They will make
their appearance in the ummah ‫( ﺃُ ٌﻣﺔ‬followes of the Holy Prophet
[pbuh]). The advent of such persons (called Mujaddidîn) has been
mentioned in several Traditions of the Holy Prophet (pbuh). These
Reformers will revive the teachings of the Holy Qur’ân, they will
teach what the Holy Prophet (pbuh) taught and follow the Holy
Prophets noble example, and they will be able to prepare a community
of teachers, writers and leaders of their age, who will be spreading the
light and the learnings of the Holy Qur’ân. They will play a role
analogous to the role of the Companions of the Holy Prophet (pbuh)
in the early days of Islam. Appearances of Divine teachers in the
shape of Mujaddid ‫( ﻣﺠ ٌﺪﺩ‬reformer) and Muzakkî ‫ – ﻣ ٌﺰﻛﻲ‬the purifiers –
is a Divine Law because of the necessity to keep on creating Muzakkî
(cf. 62:2). This is the meaning of the Prayer we are taught in al-
Fâtihah, when we recite, “Show us the right path, the path of those
whom You have shown your blessings” (an ‘amta ‘alaihim َ‫ﺃَ ْﻧ َﻌ ْﻤﺖ‬
‫) َﻋﻠَ ْﻴ ِﻬ ْﻢ‬. Who were the people on whom Allâh showed His grace and
blessings? The answer is given in 4:69: “And those who obey Allâh
and this Messenger, it is those who are with those upon whom Allâh
has bestowed His blessings (an ‘amta ‘alaihim ‫ )ﺃَ ْﻧ َﻌ ْﻤﺖَ َﻋﻠَ ْﻴ ِﻬ ْﻢ‬- the
truthful (saddîq ‫)ﺻ ٌﺪﻳﻖ‬, the bearers of testimony (shâhid ‫)ﺷﺎﻫﺪ‬, the
martyrs (shahîd ‫ )ﺷﻬﻴﺪ‬and the righteous (muttaqî ‫”) ُﻣﺘٌﻘﻲ‬. Another
answer is given in verse 19:58. In 2:85 the believers are addressed
with the words. “You believe in a part of the Book and refuse to
believe in the other part,” conveys the message that accepting the

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Imâms of the era, the Mujaddad or the Muzakkî is a requirement for

the Muslim. Calling them liars would be a grave mistake.
There is yet another argument that necessitates the Reformers
(Mujaddad). We read therein: “Their prophet will say, My Lord! My
people have abandoned even this Qur’ân (25:30)”. It cannot be that
our Lord will not send new teachers who shall remind the Muslim of
the Qur’ânic teachings and reform the decrepit corruption in the final
and true religion chosen by Allâh. These teachers will not be new
Prophets; rather they will revive and give new life to the Religion
chosen by the All-Mighty Creator for His best creation.

ِ ‫َﻣﺜَ ُﻞ ﺍﻟﱠ ِﺬﻳﻦَ ُﺣ ﱢﻤﻠُﻮﺍ ﺍﻟﺘﱠﻮْ َﺭﺍﺓَ ﺛُ ﱠﻢ ﻟَ ْﻢ ﻳَﺤْ ِﻤﻠُﻮﻫَﺎ َﻛ َﻤﺜَ ِﻞ ْﺍﻟ ِﺤ َﻤ‬
َ ‫ﺎﺭ ﻳَﺤْ ِﻤ ُﻞ ﺃَ ْﺳﻔَﺎﺭًﺍ ۚ◌ ﺑِ ْﺌ‬
‫ﺲ‬
ِ‫ﷲ‬‫ﺕ ﱠ‬ ِ ‫َﻣﺜَ ُﻞ ْﺍﻟﻘَﻮْ ِﻡ ﺍﻟﱠ ِﺬﻳﻦَ َﻛ ﱠﺬﺑُﻮﺍ ﺑِﺂﻳَﺎ‬
62:5 In this verse, by implication, the Muslims are warned against
behaving like the Jews when the Deputy of the Holy Prophet (pbuh)
appears among them. It also conveys the message that the Muslims
should not make Friday a work-free holiday just as the Jews have
made Sabbath their resting day.

‫ﺎﺱ ﻓَﺘَ َﻤﻨﱠ ُﻮﺍ‬ ِ ‫ﻗُﻞْ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﻫَﺎ ُﺩﻭﺍ ﺇِﻥ ﺯَ َﻋ ْﻤﺘُ ْﻢ ﺃَﻧﱠ ُﻜ ْﻢ ﺃَﻭْ ﻟِﻴَﺎ ُء ِ ﱠ¶ِ ِﻣﻦ ُﺩ‬
ِ ‫ﻭﻥ ﺍﻟﻨﱠ‬
َ‫ﺻﺎ ِﺩﻗِﻴﻦ‬ َ ‫ْﺍﻟ َﻤﻮْ ﺕَ ﺇِﻥ ُﻛﻨﺘُ ْﻢ‬
62:6 “Express your wish for death” ( َ‫ ) ﻓَﺘَ َﻤﻨﱠ ُﻮﺍ ْﺍﻟ َﻤﻮْ ﺕ‬is a challenge to the
Jews and the Christians on their claim that they are the chosen ones,
and loved ones, and sons of God (ref: (5:18). The word “death” does
not refer to physical death, but to the death of the Holy Prophet (pbuh)
and/or his mission or teachings. The protection of the Holy Prophet
(pbuh) and his mission is guaranteed in the words, “And Allâh will
protect you (- the Prophet) from the onslaughts of the people” (5:67).

‫ﻱ ﻟِﻠﺼ َﱠﻼ ِﺓ ِﻣﻦ ﻳَﻮْ ِﻡ ْﺍﻟ ُﺠ ُﻤ َﻌ ِﺔ ﻓَﺎ ْﺳ َﻌﻮْ ﺍ ﺇِﻟَ ٰﻰ ِﺫ ْﻛ ِﺮ ﱠ‬

ِ‫ﷲ‬ َ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺇِ َﺫﺍ ﻧُﻮ ِﺩ‬
َ‫َﻭ َﺫﺭُﻭﺍ ْﺍﻟﺒَ ْﻴ َﻊ ۚ◌ َ ٰﺫﻟِ ُﻜ ْﻢ ﺧَ ْﻴ ٌﺮ ﻟﱠ ُﻜ ْﻢ ﺇِﻥ ُﻛﻨﺘُ ْﻢ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
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62:9 al-Jumu‘ah ‫ ْﺍﻟ ُﺠ ُﻤ َﻌ ِﺔ‬means the special or the particular gathering.

This may be a reference to the gathering on Fridays, or a gathering
behind a Muzakkî – purifier, which is a spiritual gathering. The
meaning may also include the great gathering on the Day of
Resurrection, which verse 18:99 ‫ﻮﺭ ﻓَ َﺠ َﻤ ْﻌﻨَﺎﻫُ ْﻢ َﺟ ْﻤﻌًﺎ‬
ِ ‫ﺼ‬‫ َﻭﻧُﻔِ َﺦ ﻓِﻲ ﺍﻟ ﱡ‬refers. The
words that follow apply to all three types of gatherings. Attendance at
the Jumu‘ah ‫( ُﺟ ُﻤ َﻌ ِﺔ‬- the gathering) Prayer is obligatory. As soon as the
call to this Prayer is sounded, Muslims should leave their business and
hasten to the Mosque. In other words, business activity before the call
of the Friday Prayer may not to be abandoned. Moreover, when the
Prayer is finished then they should disperse in the land and seek of
Allâh’s grace in their businesses and in their efforts of earning their
livelihood. “And when the Prayer is finished, disperse in the land and
seek Allâh’s grace and bounty” ‫ﺽ َﻭﺍ ْﺑﺘَ ُﻐﻮﺍ‬ِ ْ‫ﺖ ﺍﻟﺼ َﱠﻼﺓُ ﻓَﺎﻧﺘَ ِﺸﺮُﻭﺍ ﻓِﻲ ْﺍﻷَﺭ‬ ِ ُ‫ﻓَﺈ ِ َﺫﺍ ﻗ‬
ِ َ‫ﻀﻴ‬
‫ ِﻣﻦ ﻓَﻀْ ِﻞ ﱠ‬in the next verse means the business after the Jumu‘ah ‫ُﺟ ُﻤ َﻌ ِﺔ‬
ِ‫ﷲ‬
Prayer should be continued and not can be continued. There is no
clause of choice in this verse. The Muslim countries that make Friday
a day off work are not acting according to this Qur’ânic injunction.
Unlike the Jewish Sabbats or Christian Sundays, for Muslims, Friday
is not a day of rest. Before and after the Friday Prayer Muslims are
exhorted to follow their daily activities.

‫ﺎﺭﺓً ﺃَﻭْ ﻟَ ْﻬ ًﻮﺍ ﺍﻧﻔَﻀﱡ ﻮﺍ ﺇِﻟَ ْﻴﻬَﺎ َﻭﺗ ََﺮ ُﻛﻮﻙَ ﻗَﺎﺋِ ًﻤﺎ ۚ◌ ﻗُﻞْ َﻣﺎ ِﻋﻨ َﺪ ﱠ‬
‫ﷲِ ﺧَ ْﻴ ٌﺮ‬ َ ‫َﻭﺇِ َﺫﺍ َﺭﺃَﻭْ ﺍ ﺗِ َﺠ‬
‫ﺎﺭ ِﺓ ۚ◌ َﻭ ﱠ‬
ِ ‫ﷲُ ﺧَ ْﻴ ُﺮ ﺍﻟﺮ‬
َ‫ﱠﺍﺯﻗِﻴﻦ‬ َ ‫ﱢﻣﻦَ ﺍﻟﻠﱠﻬ ِْﻮ َﻭ ِﻣﻦَ ﺍﻟﺘﱢ َﺠ‬
69:11 The words “When some people see amusement or merchandise,
they leave you standing on the pulpit” hint that at some time, there
will be a craze for trade and a stampede for worldly gains and other
pursuits and enjoyments, so that the preacher in the pulpit will be left
standing with little or no audience. Here is an exhortation and a
warning to Muslims not to allow worldly affairs to distract their
attention from performing their religious obligations.

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 63. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‬
The Hypocrites
(Revealed after Hijrah)
This is the 63rd. chapter, revealed when the appointed time of the Holy
Prophet’s death was approaching. He died at the age of 63. The last
verse of this chapter (‫ﷲُ ﻧَ ْﻔﺴًﺎ ﺇِ َﺫﺍ َﺟﺎ َء ﺃَ َﺟﻠُﻬَﺎ‬
‫ ) َﻭﻟَﻦ ﻳُ َﺆ ﱢﺧ َﺮ ﱠ‬refers to his demise.
This chapter is followed by the chapter Al-Taghâbun—the
manifestation of loss, which expresses great regrets at the passing
away of a man of such a highly exalted position who was Allâh’s
viceregent on earth. The chapter completes the subject matter of the
preceding chapter and elucidates the fact that too much engrossment
in worldly affairs and involvement in material interests makes one a
hypocrite—therefore the name of the chapter. In this connection, Jews
and some other enemies of Islam have been mentioned.

ٌ‫ْﺠﺒُﻚَ ﺃَﺟْ َﺴﺎ ُﻣﻬُ ْﻢ ۖ◌ َﻭﺇِﻥ ﻳَﻘُﻮﻟُﻮﺍ ﺗَ ْﺴ َﻤ ْﻊ ﻟِﻘَﻮْ ﻟِ ِﻬ ْﻢ ۖ◌ َﻛﺄَﻧﱠﻬُ ْﻢ ُﺧ ُﺸﺐ‬

ِ ‫َﻭﺇِ َﺫﺍ َﺭﺃَ ْﻳﺘَﻬُ ْﻢ ﺗُﻌ‬
‫ﺻﻴ َْﺤ ٍﺔ َﻋﻠَ ْﻴ ِﻬ ْﻢ ۚ◌ ﻫُ ُﻢ ْﺍﻟ َﻌ ُﺪ ﱡﻭ ﻓَﺎﺣْ َﺬﺭْ ﻫُ ْﻢ‬
َ ‫ﱡﻣ َﺴﻨﱠ َﺪﺓٌ ۖ◌ ﻳَﺤْ َﺴﺒُﻮﻥَ ُﻛ ﱠﻞ‬
63:4 Khushubun Musannadah ٌ ‫ ُﺧ ُﺸﺐٌ ﱡﻣ َﺴﻨﱠ َﺪﺓ‬are “Wooden statues”.
According to Imâm Râghib, the expression is used for a person who is
completely devoid of the sense of shame. Musannadah ٌ‫ ﱡﻣ َﺴﻨﱠ َﺪﺓ‬is
derived from sanada ‫ َﺳﻨَ َﺪ‬- a thing or person upon or against whom one
leans or rests (Lisân; Tâj). Thus, the expression also indicates that a
hypocrite lacks self-reliance. He is always in search of someone to
rest or lean on. These words describe the personality of a hypocrite in
a metaphorical way. The hypocrite appears outwardly to be
reasonable, dignified and honest but inwardly he is hollow and rotten
to the core.

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ُ َ‫ﷲِ ﻟَﻮﱠﻭْ ﺍ ُﺭ ُءﻭ َﺳﻬُ ْﻢ َﻭ َﺭﺃَ ْﻳﺘَﻬُ ْﻢ ﻳ‬

َ‫ﺼ ﱡﺪﻭﻥ‬ ‫ﻴﻞ ﻟَﻬُ ْﻢ ﺗَ َﻌﺎﻟَﻮْ ﺍ ﻳَ ْﺴﺘَ ْﻐﻔِﺮْ ﻟَ ُﻜ ْﻢ َﺭﺳُﻮ ُﻝ ﱠ‬
َ ِ‫َﻭﺇِ َﺫﺍ ﻗ‬
َ‫َﻭﻫُﻢ ﱡﻣ ْﺴﺘَ ْﻜﺒِﺮُﻭﻥ‬
63:5 Lawwou Ra’ûsa-hum ‫ ﻟَﻮﱠﻭْ ﺍ ُﺭ ُءﻭ َﺳﻬُ ْﻢ‬- they turn their heads aside.
This verse serves as an example of giving up all respect for something
by the hypocrites (Lisân). “And you see them keeping others (also)
back, while they swell big with pride” are two other characteristics of
the hypocrites.

64. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ‬

The Manifestation of Loss
(Revealed after Hijrah)

In continuation of the preceding chapter, the believers are told that

they can make up for remissions if they discharge their obligations to
Allâh and their fellow beings by giving unquestioned obedience to the
Commandments of Allâh and by spending liberally in the cause of
Truth (‫ﷲَ َﻣﺎ ﺍ ْﺳﺘَﻄَ ْﻌﺘُ ْﻢ َﻭﺍ ْﺳ َﻤﻌُﻮﺍ َﻭﺃَ ِﻁﻴﻌُﻮﺍ َﻭﺃَﻧﻔِﻘُﻮﺍ َﺧ ْﻴﺮًﺍ ﱢﻷَﻧﻔُ ِﺴ ُﻜ ْﻢ‬
‫ ; ﻓَﺎﺗﱠﻘُﻮﺍ ﱠ‬verse 16). In
this chapter, the Muslims are repeatedly exhorted to show reverence to
Allâh and guard against evil. If we do not do so, mere observance of
outward laws is of no use.
Only a man of keen spiritual insight like Abû Bakr(rz) can grasp that
the Holy Prophet (pbuh) will breathe his last breath when he reaches
the age of only 63 years, since the number of this chapter is sixty-
three. The same type of conclusion was drawn by Ibn ‘Abbâs from the
chapter 110 (Al-Nasr) with regard to the demise the Holy Prophet
(pbuh).

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 63. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‬

‫ﻚ َﻭﻟَﻪُ ْﺍﻟ َﺤ ْﻤ ُﺪ ۖ◌ َﻭﻫُ َﻮ‬

ُ ‫ﺽ ۖ◌ ﻟَﻪُ ْﺍﻟ ُﻤ ْﻠ‬ ِ ْ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷَﺭ‬ َ ‫ﻳُ َﺴﺒﱢ ُﺢ ِ ﱠ¶ِ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤ‬
ِ ‫ﺎﻭﺍ‬
‫َﻋﻠَ ٰﻰ ُﻛﻞﱢ َﺷ ْﻲ ٍء ﻗَ ِﺪﻳ ٌﺮ‬
64:1 “To Him belongs all sovereignty and the Kingdom” reminds us
that no one can escape Him, as His Kingdom is everywhere (cf.
55:33) and no corner of His creation is left where His Supreme Power
and His Law does not reach. The verse also negates the prayer of
Christians, “Thy kingdom come”. Emmet Fox (1886-1951) says that
the words, “Thy kingdom come” mean that that it is our duty to be
ever occupied in helping to establish the ‘Kingdom of God’ on earth.
The Holy Qur’ân tells us here that the Kingdom of Allâh, the Creator,
is already established, and His every creation is occupied in glorifying
Him. The verse continues to reject the Christian prayer, “Your
kingdom come, your will be done, on earth, as it is in heaven” with
the following words, “He is the Possessor of Power to do every
desired thing”. In fact, verses 1-4 are a continued refutation of the
main Christian prayer. How can a Lord hear a prayer if his kingdom is
not on the earth and He is not able to execute His will and His will is
still not being done?

◌ۚ ٌ‫ﺇِﻧﱠ َﻤﺎ ﺃَ ْﻣ َﻮﺍﻟُ ُﻜ ْﻢ َﻭﺃَﻭْ َﻻ ُﺩ ُﻛ ْﻢ ﻓِ ْﺘﻨَﺔ‬

64:15 To translate this verse only literally as “Some of your
possessions and your children are enemies to you” will lose the object
of moral training intended by Allâh. The verse carries the wider sense
that sometimes a person becomes remiss in the performance of his
duties to Allâh and to humankind because of the bonds of relationship
and his being busy with pursuing his obligations towards his family. It
is in this sense and in such cases, his near relations become a kind of
trial for him. The better translation should be, “Verily, your
possessions and your children are a means to reveal your hidden
Attributes.”

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 65. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‬
The Divorce
(Revealed after Hijrah)
This chapter and the chapter al-Tahrîm deals with and completes the
discussion on the subject of divorce. Divorce is also topic of chapter
al-Baqarah. The Jews and the Christians had adopted extremes in
matters of divorce. In Judaism, divorce was illegal unless a woman
was found guilty of adultery and in Catholicism; divorce was not
possible at all. In contrast, the pagan Arabs imposed no rules on it
whatsoever. This chapter presents a moderate solution for this
important social problem. In the preceding chapter, a note of warning
was given regarding some of the wives and children, as sometimes
they tend to become an impediment in the cause of Truth. This may
possibly lead to estrangement between the husband and wife, and
ultimately to divorce. It was therefore necessary to lay down the
correct procedure for divorce.
The Holy Prophet (pbuh) said, “In the sight of Allâh the most hateful
of all allowable things is divorce”. Thus, divorce is the last resort
when it becomes evident that nothing can save the marriage. The
pronouncement of divorce should be made in the interval between two
monthly courses. This course of action shows that the decision of
divorce is taken after cool deliberate and reflection. A divorced wife
remains in her house until the expiration of the ‘iddat - the period of
waiting – to make reconciliation possible. (cf. 2:226-230).
After the closing of the topic of divorce, the subject passes on to the
defiance of the Divine Commandments. Those who defy Allâh’s
commandments effectively divorce themselves from Allâh’s grace.
The connecting link between the two subjects is that the ummah is
likened or compared to a woman. Thus, we are told that, just as a

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husband by nature has the power to exercise influence over his wife,
so has a Messenger of Allâh been spiritually endowed to influence his
community and the ummah in its turn has been so formed as if by
nature to accept the influence exercised by a Divine Messenger. In this
way a very subtle similarity exists between the divorce of a woman
from her husband and the defiance of a human being regarding Divine
Commandments. This subject is further discussed in detail in verse 10
of the next chapter.
65:2-5 In these verses, Allâh gives five promises to the righteous
(Muttaqî ‫)ﻣﻨٌﻘﻲ‬:
1) Allâh will always make a way out of his ordeals and difficulties
‫ﷲَ ﻳَﺠْ َﻌﻞ ﻟﱠﻪُ َﻣ ْﺨ َﺮﺟًﺎ‬
‫ﻖ ﱠ‬ ِ ‫َﻭ َﻣﻦ ﻳَﺘﱠ‬
2) Allâh will provide him sustenance from where he least expects
ُ ‫َﻭﻳَﺮْ ُﺯ ْﻗﻪ ُ ِﻣ ْﻦ َﺣﻴ‬
ُ‫ْﺚ َﻻ ﻳَﺤْ ﺘَ ِﺴﺐ‬
3) Allâh will fulfil all his needs;
4) Allâh will provide facility in all his affairs ‫ﷲَ ﻳَﺠْ َﻌﻞ ﻟﱠﻪُ ِﻣ ْﻦ ﺃَ ْﻣ ِﺮ ِﻩ‬ ‫ﻖ ﱠ‬
ِ ‫َﻭ َﻣﻦ ﻳَﺘﱠ‬
‫ﻳُ ْﺴﺮًﺍ‬
5) Allâh will rid him of all the evil consequences of his sins and
misdeeds ‫ﷲَ ﻳُ َﻜﻔﱢﺮْ َﻋ ْﻨﻪُ َﺳﻴﱢﺌَﺎﺗِ ِﻪ َﻭﻳُ ْﻌ ِﻈ ْﻢ ﻟَﻪُ ﺃَﺟْ ﺮًﺍ‬
‫ﻖ ﱠ‬
ِ ‫ َﻭ َﻣﻦ ﻳَﺘﱠ‬.
Allâh calls these promises His Command.

ِ ‫ﺕ ﻟﱢﻴ ُْﺨ ِﺮ َﺝ ﺍﻟﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬

‫ﺕ‬ ‫ﺕ ﱠ‬
ٍ ‫ﷲِ ُﻣﺒَﻴﱢﻨَﺎ‬ ِ ‫ُﻮﻻ ﻳَ ْﺘﻠُﻮ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﺁﻳَﺎ‬
ً ‫ﱠﺭﺳ‬
ِ ‫ﺕ ﺇِﻟَﻰ ﺍﻟﻨﱡ‬
‫ﻮﺭ‬ ‫ِﻣﻦَ ﱡ‬
ِ ‫ﺍﻟﻈﻠُ َﻤﺎ‬
65:11 “He brings out of all kinds of darknesses those who believe and
do good deeds”. The “darknesses” (‫ﺕ‬ ‫ﱡ‬
ِ ‫)ﺍﻟﻈﻠُ َﻤﺎ‬ are of many kinds. It is the
darkness in the stomach of the mother, darknesses of illiteracy,
ignorance, bad habits (gambling, addiction, alcohol etc.), darkness of
traditions, and the darkness of weakness in character such as breaking
promises or telling lies.

‫ﺽ ِﻣ ْﺜﻠَﻬ ﱠُﻦ‬
ِ ْ‫ﺕ َﻭ ِﻣﻦَ ْﺍﻷَﺭ‬ َ َ‫ﷲُ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ ‫ﻖ َﺳ ْﺒ َﻊ َﺳ َﻤ‬
ٍ ‫ﺎﻭﺍ‬ ‫ﱠ‬

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 66. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ‬

65:12 The number “seven” (sab‘a ‫ )ﺳ ْﺒ َﻊ‬in classical Arabic idiom

stands for “many” (Tâj, Lisân, Lane). Thus, Allâh has created many
heavens and many earths similar to our earth (‫ﺽ ِﻣ ْﺜﻠَﻬ ُّﻦ‬
ِ ْ‫) َﻭ ِﻣﻦَ ْﺍﻷَﺭ‬.

66. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ‬

The Prohibition
(Revealed after Hijrah)
The preceding chapter dealt with some aspects of permanent
separation between husband and wife. This chapter deals with
temporary separation in cases wherein a man, due to some
disagreement or conflict, temporarily gives up lawful conjugal
relations with his wife. This is the final of ten Madinite chapters,
which began with chapter 57 Al-Hadîd.

ِ ‫ﺿﺎﺕَ ﺃَ ْﺯ َﻭ‬
َ‫ﺍﺟﻚ‬ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ ﻟِ َﻢ ﺗُ َﺤﺮﱢ ُﻡ َﻣﺎ ﺃَ َﺣ ﱠﻞ ﱠ‬
َ ْ‫ﷲُ ﻟَﻚَ ۖ◌ ﺗَ ْﺒﺘَ ِﻐﻲ َﻣﺮ‬
66:1 It has been related in Bukhârî on the authority of ‘Umar(rz) that
the theme of this chapter is based upon an incident in the life of the
Holy Prophet (pbuh). The Holy Prophet (pbuh) temporarily separated
himself from his wives. The books of Bukhârî and of Abû Muslim
relate this verse to another incident in the life of the Holy Prophet
(pbuh). It is said that once the Holy Prophet (pbuh) enjoyed a drink
containing honey in the house of Zainab, his cousin’s wife. His wife
‘Âishah(rz), daughter of Abû Bakr(rz) and Hafsa(rz), daughter of ‘Umar(rz)
taunted that they sensed a bad smell coming from the mouth of the
Holy Prophet (pbuh). Thereupon he decided to avoid drinks
containing honey in the future.

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 66. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ‬

Without a clarification from this verse, suspension of conjugal

relations and temporary separation from the wife would have become
“sunnah” – a kind of Islamic law. Though it was an injunction
addressed personally to the Holy Prophet (pbuh), it applies to his
followers as well. It is said that in a situation of disharmony extreme
measures should not be resorted to, and that such disharmony and
other similar cases of friction between husbands and wives are
inconsistent with the exalted interests of a Muslim society.

‫ﻅﻬَ َﺮﻩُ ﱠ‬
‫ﷲُ َﻋﻠَ ْﻴ ِﻪ‬ ْ َ‫ﺕ ﺑِ ِﻪ َﻭﺃ‬
ْ َ ‫ﺍﺟ ِﻪ َﺣ ِﺪﻳﺜًﺎ ﻓَﻠَ ﱠﻤﺎ ﻧَﺒ ﱠﺄ‬ ِ ‫َﻭﺇِ ْﺫ ﺃَ َﺳ ﱠﺮ ﺍﻟﻨﱠﺒِ ﱡﻲ ﺇِﻟَ ٰﻰ ﺑَﻌ‬
ِ ‫ْﺾ ﺃَ ْﺯ َﻭ‬
◌ۖ ‫ﺖ َﻣ ْﻦ ﺃَﻧﺒَﺄَﻙَ ﻫَ ٰـ َﺬﺍ‬ ْ َ‫ْﺾ ۖ◌ ﻓَﻠَ ﱠﻤﺎ ﻧَﺒﱠﺄَﻫَﺎ ﺑِ ِﻪ ﻗَﺎﻟ‬ ٍ ‫ﺽ ﻋَﻦ ﺑَﻌ‬ َ ‫ْﻀﻪُ َﻭﺃَ ْﻋ َﺮ‬ َ ‫َﻋﺮﱠﻑَ ﺑَﻌ‬
‫ﺎﻝ ﻧَﺒﱠﺄَﻧِ َﻲ ْﺍﻟ َﻌﻠِﻴ ُﻢ ْﺍﻟ َﺨﺒِﻴ ُﺮ‬
َ َ‫ﻗ‬
66:3 The verse mentions another incident in the life of the Holy
Prophet. According to the Books of Traditions, it is stated that the
Holy Prophet (pbuh) said something personal to Hafsah(rz), which
concerned only her. Hafsah(rz) disclosed it to ‘Âishah(rz). A group of
Sunni Muslims say that the secret information was that Abû Bakr(rz) is
going to be the next leader of the Muslims after the demise of the
Holy Prophet (pbuh). The Shî‘a community claims that it was said
that ‘Alî(rz) should be the Khalîfa of the Holy Prophet (pbuh). There is
no Tradition that any of the two – ‘Âishah(rz)and Hafsah(rz) – conveyed
the contents of this “secret talk” further. There is no Tradition to
support the claims of any of the two schools of thoughts – the Sunnis
and the Shî‘a s. It may be that the Holy Prophet (pbuh) expressed his
love in some gentle words spoken into the ears of his wife.

◌ۖ ‫َﺖ ﻗُﻠُﻮﺑُ ُﻜ َﻤﺎ‬

ْ ‫ﺻﻐ‬ ‫ﺇِﻥ ﺗَﺘُﻮﺑَﺎ ﺇِﻟَﻰ ﱠ‬
َ ‫ﷲِ ﻓَﻘَ ْﺪ‬
66:4 “Both of you” refer to the two wives of the Holy Prophet (pbuh)
– ‘Âisha(rz) and Hafsah(rz).

‫ﺕ َﻭﺃَ ْﺑ َﻜﺎﺭًﺍ‬
ٍ ‫ﺕ ﺛَﻴﱢﺒَﺎ‬
ٍ ‫ﺕ َﺳﺎﺋِ َﺤﺎ‬
ٍ ‫ﺕ ﻋَﺎﺑِﺪَﺍ‬ ٍ ‫ﺕ ﻗَﺎﻧِﺘَﺎ‬
ٍ ‫ﺕ ﺗَﺎﺋِﺒَﺎ‬ ٍ ‫ﺕ ﱡﻣ ْﺆ ِﻣﻨَﺎ‬
ٍ ‫ُﻣ ْﺴﻠِ َﻤﺎ‬

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 66. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ‬

66:5 This verse mentions the qualities “submissive (to Allâh), faithful,
obedient, penitent, devout (worshippers of God), given to fasting” that
were found in the wives of the Holy Prophet (pbuh), and suggests
believing women should emulate these qualities.

َ ُ‫ﻧُﻮ ُﺭﻫُ ْﻢ ﻳَ ْﺴ َﻌ ٰﻰ ﺑَ ْﻴﻦَ ﺃَ ْﻳ ِﺪﻳ ِﻬ ْﻢ َﻭﺑِﺄ َ ْﻳ َﻤﺎﻧِ ِﻬ ْﻢ ﻳَﻘُﻮﻟُﻮﻥَ َﺭﺑﱠﻨَﺎ ﺃَ ْﺗ ِﻤ ْﻢ ﻟَﻨَﺎ ﻧ‬

‫ﻮﺭﻧَﺎ َﻭﺍ ْﻏﻔِﺮْ ﻟَﻨَﺎ‬
66:8 The statement, “Their light will advance swiftly (radiating) in
front of them and on their right hands while they will go on (praying
and) saying, Our Lord! Perfect our light for us and protect us” points
out that the ‘Afterlife’ will not be of inaction. To the contrary,
spiritual progress and advancement will know no end and will
continue ceaselessly (cf. 67:2).

َ ‫ﻆ َﻋﻠَ ْﻴ ِﻬ ْﻢ ۚ◌ َﻭ َﻣﺄْ َﻭﺍﻫُ ْﻢ‬

◌ۖ ‫ﺟﻬَﻨ ﱠ ُﻢ‬ ْ ُ‫ﺎﺭ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦَ َﻭﺍ ْﻏﻠ‬
َ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺒِ ﱡﻲ َﺟﺎ ِﻫ ِﺪ ْﺍﻟ ُﻜﻔﱠ‬
66:9 “Strive hard against the disbelievers and the hypocrites and be
stern with them” is a Divine Commandment. This verse was known
and well understood by ‘Alî(rz) and Fâtima(rz). If Abû Bakr(rz) and
‘Umar(rz) were hypocrites, as some Shî‘a believe, then ‘Alî(rz) and
Fâtima(rz) would have waged “Jihad” against these two.

َ‫ﻮﺡ َﻭﺍ ْﻣ َﺮﺃَﺕَ ﻟُﻮ ٍﻁ ۖ◌ َﻛﺎﻧَﺘَﺎ ﺗَﺤْ ﺖ‬ٍ ُ‫ﷲُ َﻣﺜَ ًﻼ ﻟﱢﻠﱠ ِﺬﻳﻦَ َﻛﻔَﺮُﻭﺍ ﺍ ْﻣ َﺮﺃَﺕَ ﻧ‬ ‫ﺏ ﱠ‬ َ ‫ﺿ َﺮ‬َ
‫ﻴﻞ‬ ‫ﱠ‬
َ ِ‫ﺻﺎﻟِ َﺤﻴ ِْﻦ ﻓَﺨَ ﺎﻧَﺘَﺎﻫُ َﻤﺎ ﻓَﻠَ ْﻢ ﻳُ ْﻐﻨِﻴَﺎ َﻋ ْﻨﻬُ َﻤﺎ ِﻣﻦَ ﷲِ َﺷ ْﻴﺌًﺎ َﻭﻗ‬
َ ‫َﻋ ْﺒ َﺪﻳ ِْﻦ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ‬
ِ ‫ﺎﺭ َﻣ َﻊ ﺍﻟ ﱠﺪ‬
َ‫ﺍﺧﻠِﻴﻦ‬ َ ‫ﺍ ْﺩ ُﺧ َﻼ ﺍﻟﻨﱠ‬
66:10 Khânatâ-humâ ‫ ﺧَﺎﻧَﺘَﺎﻫُ َﻤﺎ‬means variously, “They acted
treacherously; they defrauded; they opposed; they spoke against”
(Lisân, Lane, Tâj). Here, the wives of two Prophets are mentioned
who opposed the Divine messages of the Prophets of their time. A
disbeliever is compared with the wives of Noah and of Lot, who acted
treacherously so that the companionship of righteous men—even of
Prophets of Allâh—did not benefit them. This shows that even the

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 66. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ‬

near ones of virtuous people cannot escape the consequences of their

evil deeds.

َ‫ﺖ َﺭﺏﱢ ﺍﺑ ِْﻦ ﻟِﻲ ِﻋﻨﺪَﻙ‬ ْ َ‫ﷲُ َﻣﺜَ ًﻼ ﻟﱢﻠﱠ ِﺬﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍ ْﻣ َﺮﺃَﺕَ ﻓِﺮْ ﻋَﻮْ ﻥَ ﺇِ ْﺫ ﻗَﺎﻟ‬ ‫ﺏ ﱠ‬
َ ‫ﺿ َﺮ‬ َ ‫َﻭ‬
‫ﱠ‬ ْ ‫ﱠ‬ ْ
َ‫ﺑَ ْﻴﺘﺎ ﻓِﻲ ﺍﻟ َﺠﻨ ِﺔ َﻭﻧَ ﱢﺠﻨِﻲ ِﻣﻦ ﻓِﺮْ ﻋَﻮْ ﻥَ َﻭ َﻋ َﻤﻠِ ِﻪ َﻭﻧَ ﱢﺠﻨِﻲ ِﻣﻦَ ﺍﻟﻘَﻮْ ِﻡ ﺍﻟﻈﺎﻟِ ِﻤﻴﻦ‬ ً
66:11 The “wife of Pharaoh” َ‫ ﺍ ْﻣ َﺮﺃَﺕَ ﻓِﺮْ ﻋَﻮْ ﻥ‬represents those believers
who, though passionately desiring and praying fervently to Allâh to
get rid of sins, cannot fully dissociate themselves from evil influences.
The self-accusing soul sometimes fails and falters. By mentioning the
Pharaohs wife, the believers are advised to keep on praying and
desiring to dissociate themselves from the wrongdoing people.

ْ َ‫ﺻ ﱠﺪﻗ‬
‫ﺖ‬ ِ ‫َﺖ ﻓَﺮْ َﺟﻬَﺎ ﻓَﻨَﻔَ ْﺨﻨَﺎ ﻓِﻴ ِﻪ ِﻣﻦ ﺭﱡ‬
َ ‫ﻭﺣﻨَﺎ َﻭ‬ ْ ‫ﺼﻨ‬ َ ْ‫َﻭ َﻣﺮْ ﻳَ َﻢ ﺍ ْﺑﻨَﺖَ ِﻋ ْﻤ َﺮﺍﻥَ ﺍﻟﱠﺘِﻲ ﺃَﺣ‬
َ‫َﺖ ِﻣﻦَ ْﺍﻟﻘَﺎﻧِﺘِﻴﻦ‬ ْ ‫ﺕ َﺭﺑﱢﻬَﺎ َﻭ ُﻛﺘُﺒِ ِﻪ َﻭ َﻛﺎﻧ‬
ِ ‫ﺑِ َﻜﻠِ َﻤﺎ‬
66:12 Here, the believer is compared to Mary. She represents the
righteous servants of Allâh, who have closed all avenues of sin and
made peace with Allâh. Such a servant is blessed with Divine
Revelation. This personal pronoun fihi ‫ ﻓِﻴ ِﻪ‬him is the believer for
whom Mary is set as an example. The parable illustrates how Divine
Revelation is granted to some of Allâh’s servants, although they are
not Prophets of Allâh. The verse also tells us that such a person will
be like Mary and then Allâh will infuse His Rûh ِ‫ ﺭﱡ ﻭﺡ‬in them and they
will become like Jesus. The verse clearly informs us that in the
ummah of the Holy Prophet (pbuh), there will be people—both men
and women—like Mary, who will guard their chastity, be devoted to
prayers, declare faith in the Scripture and because of being an
obedient servant of Allâh will receive the blessings of Divine
Revelations (see Rûh in 16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87;
5:110; 58:22; 26:193; 4:171). This promise has been given in the very
first chapter of al-Fâtihâh in the words, “Show us the path of those
whom you bestowed your Mercy”.

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 67. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻠﻚ‬
The Supreme Kingdom and Supreme Power
(Revealed before Hijrah)
With this chapter begins a new group of forty-eight chapters which
extend to the end of the Qur’ân. With the exception of chapter 110
(Al-Nasr), they are all from the Makkan period. All these chapters
exhibit a special majesty and grandeur, the beauty of rhythm and the
charm of brevity. It is not possible to describe in so short a space all of
the shining qualities of these chapters, which captivate the human
spirit, and to describe the impact they leave on the human heart if it
reflects on them. This group of chapters generally but very eloquently
deals with matters of belief, the existence of the Supreme Being and
His Glorious Attributes, the prophethood, the Resurrection and life
after death.
In this chapter, special reference is made to the Divine Attribute, al-
Rahmân ُ‫ ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬- the Most Gracious. The chapter opens by
proclaiming the Lordship, the Sovereignty and the Omnipotence of
Allâh. Towards the end of the second verse, two more Attributes of
Allâh – the Mighty (Al-‘Azîz‫ )ﺍﻟﻌﺰﻳﺰ‬and the Most-Forgiving (Al-
Ghafûr‫ – )ﺍﻟﻐﻔﻮﺭ‬are mentioned. Al ‘Azîz claims supremacy and
sovereignty for His Prophets and the believers over their opponents.
Al-Ghafûr demands over-looking and ignoring of the allegations
attributed to His Messengers and the believers by their opponents and
demands to protect from them from their onslaughts. The chapter ends
with the words, “It is He Who is the Most Gracious ُ‫ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦ‬, in Him we
believe and in Him we put our trust”.
There is a saying of the Holy Prophet (pbuh) that reciting this chapter
entitled one to inherit Paradise and become deserving of Allâh’s grace
and bounties, and secure against the lawful punishment of the grave.

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This is all true, but it does not at all mean that the reader may go on
repeating the words without pondering over their meaning and not
acting upon its contents. Mere words of the Holy Qur’ân, no doubt
have their own manifold Divine blessings and spiritual influences, so
one should make the proper use of them, but the real purpose behind
the recitation of this chapter is that one should fully realize its
implications and try to achieve the very purpose of its Revelation.

ُ ‫ﺎﺭﻙَ ﺍﻟﱠ ِﺬﻱ ﺑِﻴَ ِﺪ ِﻩ ْﺍﻟ ُﻤ ْﻠ‬

‫ﻚ َﻭﻫُ َﻮ َﻋﻠَ ٰﻰ ُﻛﻞﱢ َﺷ ْﻲ ٍء ﻗَ ِﺪﻳ ٌﺮ‬ َ َ‫ﺗَﺒ‬
67:1 Tabâraka َ‫ – ﺗَﺒَﺎ َﺭﻙ‬Blessed. Blessed is the One Who is a
continuous and permanent source of whatever is good for His
creation, Who himself is in no need of any good, and who is
independent, and not acting under any law, as He Himself is the Law-
Giver. Baraka ‫ﻙ‬ َ ‫ ﺑَ َﺮ‬possess the sense of firmness, continuity,
steadiness, abundance, exaltation. This is a part of the Divine
Attribute of Rahmânîyyat, which is explained in verses 2-5 and verses
19-24.

‫ﻖ ْﺍﻟ َﻤﻮْ ﺕَ َﻭ ْﺍﻟ َﺤﻴَﺎﺓَ ﻟِﻴَ ْﺒﻠُ َﻮ ُﻛ ْﻢ ﺃَﻳﱡ ُﻜ ْﻢ ﺃَﺣْ َﺴ ُﻦ َﻋ َﻤ ًﻼ ۚ◌ َﻭﻫُ َﻮ ْﺍﻟ َﻌ ِﺰﻳ ُﺰ ْﺍﻟ َﻐﻔُﻮ ُﺭ‬
َ َ‫ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
67:2 The purpose underlying the physical death and life after death is
explained here, keeping in view the inborn and natural desire of the
human being to live forever. In order to satisfy this desire, Allâh has,
in all His Wisdom, allowed souls to survive after the death of the
physical body, and the soul shall take, after resurrection, another type
of body. Thus, the death is of greater significance, since it opens to a
human being the door of an everlasting life and continued unending
progress (cf. 66:8). The life on earth is therefore a temporary sojourn
and a preparation for a permanent and everlasting life beyond the
grave. One should note in this verse the sequence; first comes the
ْ which is followed by the word ‘life’ (َ‫)ﺍﻟ َﺤﻴَﺎﺓ‬.
word ‘death’ ( َ‫)ﺍﻟ َﻤﻮْ ﺕ‬, ْ The
mention of death and thereafter life also alludes that Allâh sends His
messengers to bring the spiritually dead to life, and the nations are

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raised to life when the Prophets come (see also 8:24 for the meaning
of “life”). Another explanation is that present life is the preparation
for an examination as the verse 49:3 states that Allâh examines the
hearts of the believers so that they attain piety (- taqwa). After death,
we see the result and reward of the endeavours of this life.

◌ۖ ‫ﺕ‬ ِ ‫ﺕ ِﻁﺒَﺎﻗًﺎ ۖ◌ ﱠﻣﺎ ﺗ ََﺮ ٰﻯ ﻓِﻲ ﺧَ ْﻠ‬

ٍ ‫ﻖ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ ِﻣﻦ ﺗَﻔَﺎ ُﻭ‬ َ َ‫ﻟﱠ ِﺬﻱ ﺧَ ﻠ‬
َ ‫ﻖ َﺳ ْﺒ َﻊ َﺳ َﻤ‬
ٍ ‫ﺎﻭﺍ‬
َ َ‫ﻓَﺎﺭْ ِﺟ ِﻊ ْﺍﻟﺒ‬
ٍ ُ‫ﺼ َﺮ ﻫَﻞْ ﺗَ َﺮ ٰﻯ ِﻣﻦ ﻓُﻄ‬
‫ﻮﺭ‬
67:3 Sab‘a ‫ – َﺳ ْﺒ َﻊ‬seven, in the sense of many (cf. 65:12). Tibâqâ ‫ِﻁﺒَﺎﻗًﺎ‬
– one over the other, similar to the rolls of the scrolls of a book (cf.
21:104). Allâh’s creation is wonderful indeed. We see how vast,
varied and orderly are hundreds of millions of systems of which our
solar system and our cosmos are just one. They are so wisely arranged
and distributed in relation to one another that there runs a beautiful
order and harmony in them and no incongruity or flaw is visible there.
It all implies that the flawless creation of the universe and the
beautiful order that pervades the cosmos are proofs of His existence
and that He has created the human being to serve a sublime purpose
and to achieve a sublime goal. It also signifies that all the basic
requirements of a human beings material life depend upon the
heavens, as for example, no physical life can exist without water or
sunlight from the heaven, and so the spiritual life needs for its
sustenance the heavenly water of Divine Revelation.

‫ﻴﺢ َﻭ َﺟ َﻌ ْﻠﻨَﺎﻫَﺎ ُﺭﺟُﻮ ًﻣﺎ ﻟﱢﻠ ﱠ‬

‫ﺸﻴَﺎ ِﻁﻴ ِﻦ ۖ◌ َﻭﺃَ ْﻋﺘَ ْﺪﻧَﺎ‬ َ ِ‫ﺼﺎﺑ‬َ ‫َﻭﻟَﻘَ ْﺪ ﺯَ ﻳﱠﻨﱠﺎ ﺍﻟ ﱠﺴ َﻤﺎ َء ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﺑِ َﻤ‬
‫ﻴﺮ‬
ِ ‫ﺍﺏ ﺍﻟ ﱠﺴ ِﻌ‬ َ ‫ﻟَﻬُ ْﻢ َﻋ َﺬ‬
67:5 The three words Rajûm ‫ ُﺭﺟُﻮ ًﻣﺎ‬, Shayâtîn ‫ ﱠﺷﻴَﺎ ِﻁﻴ ِﻦ‬and Sa‘îr ‫ﻴﺮ‬
ِ ‫ﺍﻟ ﱠﺴ ِﻌ‬
need explanation. The translation of this verse becomes confused if
the in-depth meanings of these words are ignored. Rajam ‫ ﺭ َﺟ َﻢ‬means
throwing stones at random. It also means conjectures, as conjectures
are like throwing of stones at random. The word is derived from

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rajama ÁUi meaning to stone (Lisân, Tâj, Lane). Shaitân is something

that harms people, something that creates trouble. The word should
not be translated as devil (see also 2:36). Shayâtîn, its plural form,
means things that are harmful to the people (Qâmûs, Jauharî, Lane,
Tâj, Lisân). Here in the verse the plural form has been used, so it
should not be confused with the word satan. Sa‘îr means flaming fire,
kindled fire, blaze, flame. Sa‘îr is derived from s‘ara ‫ َﺳ َﻌ َﺮ‬- to kindle
fire; create trouble (Lisân, Tâj, Lane). The verse gives us a clue into
some cosmic laws. We learn that in our cosmic world, which is
adorned with stars, and “decked fair for the beholders” (cf.: 15:16)
there are meteorites that are stones thrown at random intervals” and
that when they reach the earth can harm the people. Therefore, they
are destroyed by a flaming fire. This is an example of Divine grace of
Mercy (Rahmânîyyat). A meteorite is a natural stone originating in
outer space that survives an impact with the earth’s surface. While in
space, it is called a meteoroid. When it enters the earth’s atmosphere,
impact pressure causes the body to heat up and emit light, thus
forming a fireball, also known as a meteor or shooting star. Most
meteoroids disintegrate because of the heat and blaze when entering
the earth’s atmosphere. However, a number ranging in size from
marbles to basketballs or larger do reach the earth’s surface
sometimes. Some Divine blessing behind these phenomena serves as a
kind of protection and a continuous source of benefit for human
beings. The trace elements they contain are fertilizer for the earth as
the verse 15:19 also indicates. Ibn Kathîr says there are two kinds of
protections behind the shooting stars – the physical protection of the
earth from destruction by the meteorite and the spiritual protection of
the earth by the advent of a Prophet or Divine reformer. This meaning
is supported in the verse 72:10. It is a known historical fact that at the
time of the advent of the Holy Prophet (pbuh), shooting stars were
observed in large numbers.
Some other cosmic laws have been pointed out in 15:16-20. There we
read “We have indeed set up constellations in the heaven, and we have
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decked it fair for the beholders, and We have guarded it against the
intrusion of every rejected, harmful (thing).” Verses 15:16-18, 37:10-
11 and 72:10-11 deal with the same subject matter. There are more
verses such as 77:1-9, and 79:1-8 that convey similar information.
Some commentators explain this verse as saying that, astrologists and
conjecture makers use the stars to make their random guesses, that
Allâh dislikes this practice and that they will be punished for this
practice.

ِ ‫ﺇِ ﱠﻥ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺨ َﺸﻮْ ﻥَ َﺭﺑﱠﻬُﻢ ﺑِ ْﺎﻟ َﻐ ْﻴ‬

‫ﺐ ﻟَﻬُﻢ ﱠﻣ ْﻐﻔِ َﺮﺓٌ َﻭﺃَﺟْ ٌﺮ َﻛﺒِﻴ ٌﺮ‬
67:12 ‫ ﺍﻟﱠ ِﺬﻳﻦَ ﻳَ ْﺨ َﺸﻮْ ﻥَ َﺭﺑﱠﻬُﻢ‬is commonly translated as, those who fear their
Lord. This fear is not the fear of a lamb before a wolf. The true
believer knows from certainty that the security is from Allâh. The one
who fears stays close to his Lord and is under His protection. His
heart finds peace through His nearness. The Divine nearness is such
that Allâh causes them to fear Him with a fear different from the fear
humans have of lions and tyrants. He reveals to His servants that the
pleasure and ease are from Him. His Lord reveals to His servants
with His exquisite beauty, and the servant is afraid of losing the
attention of His Lord. Whosoever really fears the torment of the
Hereafter and the Day of Judgment standing before the Absolute
Judge, cannot but act in accordance with the pleasure of the great
Creator. “Allâh cautions you against His retribution” (3:27), He says:
“He knows what is in your minds” (2:235). The fear of Allâh is a
protection (maghfirat ٌ‫ ) ﱠﻣ ْﻐﻔِ َﺮﺓ‬from the harms of our misdeeds and His
protection is the strongest of all protections, and there is a great
reward for the Divine nearness with Allâh (Ajarun Kabîr ‫)ﺃَﺟْ ٌﺮ َﻛﺒِﻴ ٌﺮ‬.
“Fear Allâh and fear the fire” (3:130-131) is His Command (see also
55:46).

‫ﻴﻒ ْﺍﻟﺨَ ﺒِﻴ ُﺮ‬ َ َ‫ﺃَ َﻻ ﻳَ ْﻌﻠَ ُﻢ َﻣ ْﻦ ﺧَ ﻠ‬

ُ ‫ﻖ َﻭﻫُ َﻮ ﺍﻟﻠﱠ ِﻄ‬

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67:14 Two Divine Attributes – Al-Latîf ُ‫ ﺍﻟﻠﱠ ِﻄﻴﻒ‬and Al-Khabîr ‫ْﺍﻟ َﺨﺒِﻴ ُﺮ‬
have a relation to the creation. A creator must know well what he is
going to create beforehand, and the knowledge of the abstruse and the
subtle is a prerequisite.

◌ۖ ‫ﺸﻮﺍ ﻓِﻲ َﻣﻨَﺎ ِﻛﺒِﻬَﺎ َﻭ ُﻛﻠُﻮﺍ ِﻣﻦ ﺭﱢ ْﺯﻗِ ِﻪ‬ َ ْ‫ﻫُ َﻮ ﺍﻟﱠ ِﺬﻱ َﺟ َﻌ َﻞ ﻟَ ُﻜ ُﻢ ْﺍﻷَﺭ‬
ً ُ‫ﺽ َﺫﻟ‬
ُ ‫ﻮﻻ ﻓَﺎ ْﻣ‬
‫َﻭﺇِﻟَ ْﻴ ِﻪ ﺍﻟﻨﱡ ُﺸﻮ ُﺭ‬
67:15 Dhalûlan ‫ﻮﻻ‬ ً ُ‫ َﺫﻟ‬is derived from dhalla ‫ ﺫ َﻝ‬and is something that
carries the burden. Dhalûl ‫ ﺫﻟﻮﻝ‬is an animal that carries a burden and
moves (Tâj, Lisân, Lane). Dhalûlan ‫ﻮﻻ‬ ً ُ‫ َﺫﻟ‬points to the moving earth
that carries a huge burden. Munâkib ‫ ﻣﻨﺎﮐﺐ‬is derived from nakaba
‫ﻧﮑﺐ‬. It is something that is spacious and at the same time deviated and
oblique. This can be applied to our earth and to the cosmic earths (cf.
65:12).

َ ْ‫ﺃَ ِﻣﻨﺘُﻢ ﱠﻣﻦ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء ﺃَﻥ ﻳَ ْﺨ ِﺴﻒَ ﺑِ ُﻜ ُﻢ ْﺍﻷَﺭ‬

‫ﺽ ﻓَﺈ ِ َﺫﺍ ِﻫ َﻲ ﺗَ ُﻤﻮ ُﺭ‬
67:16 Mann fi Samâ’ ‫ ﱠﻣﻦ ﻓِﻲ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬is usually translated as the One
Who is in the heaven. This translation is misleading, as it will limit
Allâh to the heaven only. It will be contrary to the statement “Allâh
encompasses everything” (41:54 ). Samâ’ ‫ ﺍﻟ ﱠﺴ َﻤﺎ ِء‬is not heaven, but
something that is above. Allâh is above all, so the correct rendering
should be “The One Who is above all with all His Attributes”.

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The Pen
(Revealed before Hijrah)
In the preceding chapter, attention was drawn to Divine grace of
Mercy (Rahmânîyyat) in the Heavenly kingdom, and on people
irrespective of their origin or faith. This chapter continues with other
examples of Divine Grace, namely the Holy Qur’ân (cf. 55:1-2) and
the bringer of the Holy Qur’ân (cf. 21:107). The Holy Qur’ân is, like
the spacious universe, a spiritual universe, an ocean without shore, in
which lie hidden treasures of spiritual knowledge and sources of
wisdom, which are revealed to people according to the needs of the
time. The Chapter opens with a great prophecy that the knowledge—
spiritual as well as scientific— will continue to advance and the
writings and books shall spread widely. The chapter also mentions
some examples of human behaviour (verses 9-15) disliked by Allâh.

َ‫ﻥ ۚ◌ َﻭ ْﺍﻟﻘَﻠَ ِﻢ َﻭ َﻣﺎ ﻳَ ْﺴﻄُﺮُﻭﻥ‬

68:1 Ibn Mas‘ûd and his two students Hasan and Qatadah regard that
the letter Nûn ‫ ﻥ‬here stands for inkstand. The context, which mentions
the pen and writing, clearly supports this interpretation. Ibn ‘Abbâs
considers the meaning of Nûn ‫ ﻥ‬to be fish as mentioned in the same
chapter. Imâm Râzî supports the view of Ibn ‘Abbâs. There is a
viewpoint that Nûn ‫ ﻥ‬is not an abbreviation, but a complete word
meaning both – ink-stand or fish
“The Pen” ‫ َﻭ ْﺍﻟﻘَﻠَ ِﻢ‬indicate the spread of knowledge through “ink and
pen”. The Holy Qur’ân is what has been written from this ink and
pen, and its safety and security has been guaranteed by the Writer (cf.:
ْ
15:9). It is not any pen (qalam ‫ )ﻗَﻠَﻢ‬but it is “the Pen” (Al-Qalam ‫)ﺍﻟﻘَﻠَ ِﻢ‬.
Allâh has created in His vast kingdom a holy element, a “grand Pen”

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 68. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‬

(‫) ْﺍﻟﻘَﻠَ ِﻢ‬, which He cites as witness. When the “grand Pen” moves on the
sacred guarded Tablet (52:2), it writes what no one else can write, and
no one can change what is written. The “Pen” writes the commands of
the Lord and His Divine Will. What is then written reaches
humankind and is shared by all. What is written is distributed in all
corners of the world, because its origin is from “High above”.

‫َﻣﺎ ﺃَﻧﺖَ ﺑِﻨِ ْﻌ َﻤ ِﺔ َﺭﺑﱢﻚَ ﺑِ َﻤﺠْ ﻨُﻮ ٍﻥ‬

68:2 The Prophets of Allâh were always referred to as “mad” (‫) َﻣﺠْ ﻨُﻮ ٍﻥ‬
by their opponents and the Holy Prophet (pbuh) was no exception to
it. With the advancement of the knowledge, the absurdities of the
charge of madness attributed to the Holy Prophet (pbuh) will be
expounded upon and he will be declared the sane and wise. The
actions of a mad man lack balance, order or arrangement, so they fail
to produce abiding and useful results, but not the Words uttered from
the mouth of the Holy Prophet (pbuh). The Holy Qur’ân will bear
testimony that he was not mad as stated in this verse.

ٍ ُ‫َﻭﺇِﻧﱠﻚَ ﻟَ َﻌﻠَ ٰﻰ ُﺧﻠ‬

‫ﻖ َﻋ ِﻈ ٍﻴﻢ‬
68:4 We fully realize that the Holy Prophet (pbuh) is the sublimest of
men, possessed of all those moral excellences which makes him a
perfect image of his Creator (cf.: 33:21). The All-Mighty Allâh
Himself testifies to this in this verse. He is the complete embodiment
of all the good and virtuous qualities a human is ever capable of
possessing. His far-sightedness, courage, forgiveness, open
heartedness and immense spiritual knowledge testify to his being
Khulq ‘Azîm ‫ﻖ َﻋ ِﻈﻴﻢ‬ٍ ُ‫ – ُﺧﻠ‬possessing an “outstandingly high standard
of moral excellence”. ‘Âishah(rz), the wife of the Holy Prophet (pbuh),
testified, the Prophet possessed all those moral excellences that are
mentioned in the Holy Qur’ân (Bukhârî).

َ‫ﻕ َﻭﻳُ ْﺪﻋَﻮْ ﻥَ ﺇِﻟَﻰ ﺍﻟ ﱡﺴﺠُﻮ ِﺩ ﻓَ َﻼ ﻳَ ْﺴﺘَ ِﻄﻴﻌُﻮﻥ‬ ُ ‫ﻳَﻮْ َﻡ ﻳُ ْﻜ َﺸ‬

ٍ ‫ﻒ ﻋَﻦ َﺳﺎ‬
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 69. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺎﻗﺔ‬

68:42 Yakshafu ‘ann Sâqi ‫ﻕ‬ ٍ ‫ ﻳُ ْﻜﺸَﻒُ ﻋَﻦ َﺳﺎ‬is an idiom of classical
Arabic meaning “to be exposed, be in a state of agitation, restlessness
of mind and disturbances” (see also 27:44). The Arabic idiom
kashafat al-Harb ‘ann sâqi ‫ﺳﺎﻕ‬ ِ ‫ﻕ ﺍﻟﺤﺮﺏ ﻋﻦ‬ ٍ ‫ ْﻛﺸَﻒُ ﻋَﻦ َﺳﺎ‬means a state of
agitation and restlessness during a battle. Literally, Sâq ‫ ﺳﺎﻕ‬means
shank or lower leg and Yakashafu ‘ann Sâqî ‫ﻕ‬ ٍ ‫ ﻳُ ْﻜﺸَﻒُ ﻋَﻦ َﺳﺎ‬gets the
literal translation, when the lower leg is exposed to express a state of
confusion, and restlessness of mind (cf. 27:44). The idiomatic use of
the word Sâq is explained in more detail in the chapter of Al-Qiyâmah
(75:24-29). Some commentators are of the opinion that Yakshafu ‘ann
Sâq ‫ﻕ‬ ٍ ‫ ﻳُ ْﻜﺸَﻒُ ﻋَﻦ َﺳﺎ‬is a Divine Attribute on the Day of Resurrection
when Allâh will expose Himself. This does not mean that He will
become visible to the people, but people will recognize Him as the
All-Mighty Supreme Being.

69. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺎﻗﺔ‬

The Sure and Inevitable Great Reality
(Revealed before Hijrah)
Al-Hâqqah ُ ‫ ْﺍﻟ َﺤﺎﻗﱠﺔ‬is the sure inevitable Reality. The word is repeated
twice; therefore, it must have a dual meaning. In its first meaning, it
refers to the final overthrow of disbelief. This meaning is supported
by the verses that follow (verses from 4 to12). With this meaning Al-
Hâqqah ُ ‫ ْﺍﻟ َﺤﺎﻗﱠﺔ‬is a prophecy. Another meaning of Al-Hâqqah ُ ‫ْﺍﻟ َﺤﺎﻗﱠﺔ‬
refers to the inevitable Reality of the Day of Resurrection as the verse
15 and verses that follow indicate. After these mighty announcements
the subject matter of the previous chapter is continued. The preceding
chapter stated that Prophets of Allâh are no mad persons as the signs

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 69. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺎﻗﺔ‬

and qualities of madness are not to be found in them, and that the
Holy Prophet (pbuh) was not an exception. Here it is told that he was
neither a poet nor a soothsayer but an “honourable Messenger” (Verse
40-43). At the end of the chapter, a mighty word le-Haqq al-Yaqîn
ٌ ‫ ﻟﺤ‬- “With the absolute Truth and with the Reality” are used for
‫ﻖ ﺍﻟﻴﻘﻴﻦ‬
the Holy Qur’ân.

ُ َ‫َﻭ ْﺍﻟ َﻤﻠ‬

َ ْ‫ﻚ َﻋﻠَ ٰﻰ ﺃَﺭْ َﺟﺎﺋِﻬَﺎ ۚ◌ َﻭﻳَﺤْ ِﻤ ُﻞ َﻋﺮ‬
ٌ‫ﺵ َﺭﺑﱢﻚَ ﻓَﻮْ ﻗَﻬُ ْﻢ ﻳَﻮْ َﻣﺌِ ٍﺬ ﺛَ َﻤﺎﻧِﻴَﺔ‬
69:17 In this verse we learn about the “Throne of your Lord and its
eight bearers”. “The Throne of the Lord” (‫ﻚ‬ َ ْ‫ ) َﻋﺮ‬is a figure of
َ ‫ﺵ َﺭﺑﱢ‬
speech. It does not signify any place that is physically created.
“Whichever way we may turn our face, we will find Allâh” (2:115)
and, “He is nearby indeed” (2:186). His Throne (al-‘Arsh) is the
symbol of His Power and Rule, His Might, His ability to control, His
Authority, His Dominion and His Mastery. The word expresses
Allâh’s state of Holy Supremacy - that is, when His Attribute of
Holiness (Quddûssîyat) covers up all His other Attributes, placing
Him far beyond every reach, totally hidden. In His Divine words,
“The Most Gracious (al-Rahmân) is firmly and flawlessly established
ِ ْ‫ ;ﺍﻟﺮﱠﺣْ َﻤ ٰـﻦُ َﻋﻠَﻰ ْﺍﻟ َﻌﺮ‬20:5), Astawâ ‫ﺍ ْﺳﺘَ َﻮﺉ‬
on His Throne of Power” (‫ﺵ ﺍ ْﺳﺘَ َﻮﺉ‬
stands for the flawlessness, and perfection in all aspects of Divine
Attributes - beyond what a human being can imagine. Thus, al-‘Arsh
‫ﺵ‬َ ْ‫ َﻋﺮ‬and Astawâ are the Attributes relating to His transcendence (Sifât
al-Tanzîh) of Allâh. For the declaration of His Attributes of
resemblance (Sifât al-Tashbîh), the Holy Qur’ân mentions – “He is
All-Seeing, He is All-Hearing” (42:11), and then to remove the
suspicion of resemblance, it states that there is nothing like unto Him.
If we insist only on His Attributes of resemblance, we restrict Him. If
we insist only on His Attributes of transcendence, we limit Him again.
If we accept both aspects, we are right (43:80-82). We see Him in the
essences of things both boundless and limited. Allâh’s countenance is
the mirror of both these Attributes.

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 69. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺤﺎﻗﺔ‬

The four Divine Attributes of Rabûbîyyat, Rahmânîyyat, Rahîmîyyat

and Mâlikîyyat mentioned in the very first chapter of the Holy Book
are upholding His throne here in this present world and they are in full
operation. In the Hereafter, these four Attributes shall continue to
operate. Thus the operation of each of these Attributes will be
displayed doubly and thus appear as eight. "The eight Divine
Attributes on the Day of Resurrection shall be bearing the Throne of
Power of your Lord." (69:17). Here are the Attributes of the
transcendence (Sifât al-Tanzîh) of Allâh. The Attributes of
transcendence (Sifât al-Tanzîh) and of resemblance (Sifât al-Tashbîh)
has nothing to do with His essence but rather are for the purification
of our own essence as we are the focus of His essence.

ُ‫ﺛُ ﱠﻢ ﻓِﻲ ِﺳ ْﻠ ِﺴﻠَ ٍﺔ َﺫﺭْ ُﻋﻬَﺎ َﺳ ْﺒﻌُﻮﻥَ ِﺫ َﺭﺍﻋًﺎ ﻓَﺎ ْﺳﻠُ ُﻜﻮﻩ‬
69:32 The “chain the length of which is seventy cubits” is a long chain
of the low desires and sensual passions in which rebellious are
indulged and entangled. The number also refers to seventy years, an
average life span of a human being, which will assume the form of
fetters for him in the life to come.

‫ﻳﻞ‬ ِ َ‫ْﺾ ْﺍﻷَﻗ‬

ِ ‫ﺎﻭ‬ َ ‫َﻭﻟَﻮْ ﺗَﻘَ ﱠﻮ َﻝ َﻋﻠَ ْﻴﻨَﺎ ﺑَﻌ‬
69:44-46 This verse and the following three lay down an excellent
standard to test the truthfulness of the claim of any prophethood. The
argument is given that if the Holy Prophet (pbuh) had been a forger,
Allâh’s strong hand would have seized him by the throat, he would
have been under constant curse of Allâh and His people, and he would
have certainly met with a violent death and his whole mission would
have certainly failed. Such is the fate of a false prophet and of one
who fabricates Divine Revelation. It is a special grace conferred on
the Holy Prophet (pbuh) that the period of his prophethood has been
cited as a test for the truthfulness of his claim and the claims of any
true Prophet of Allâh (cf. 72:27).

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 70. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻌﺎﺭﺝ‬
The Ways of Ascent
(Revealed before Hijrah)
Dhî-Ma‘ârij ‫ﺝ‬ ِ ‫ – ِﺫﻱ ْﺍﻟ َﻤ َﻌ‬Master of the ways of Ascent is another
ِ ‫ﺎﺭ‬
Divine Attribute cited in verse 4 of this chapter. Verses of this chapter
mention some of the important moral values that are required by the
human being to be granted the exalted ranks. The ascent to the heights
of spiritual perfection will be without end.

‫ﺗَ ْﻌ ُﺮ ُﺝ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ َﻭﺍﻟﺮﱡ ﻭ ُﺡ ﺇِﻟَ ْﻴ ِﻪ ﻓِﻲ ﻳَﻮْ ٍﻡ َﻛﺎﻥَ ِﻣ ْﻘﺪَﺍ ُﺭﻩُ ﺧَ ْﻤ ِﺴﻴﻦَ ﺃَ ْﻟﻒَ َﺳﻨَ ٍﺔ‬
70:4 The mentioning of the “angels” (ُ‫)ﺍﻟ َﻤ َﻼﺋِ َﻜﺔ‬ ْ and the “Divine
Revelation and Manifestation” (‫ ) َﻭﺍﻟﺮﱡ ﻭ ُﺡ‬at the same time signify that
the development and progress of the human soul will continue,
knowing no end. It also describes “the measure of the day” (‫ )ﻳَﻮْ ٍﻡ‬as
fifty thousand years, referring to the fact that some Divine plans and
programs take thousands of years to mature. The length of the Divine
“day” according to our measurements is variously mentioned in the
Holy Qur’ân. Chapter Al-Sajdah (32:5) gives such a day as being
equal to a thousand years and in another verse (97:3) the mention is of
a thousand months. It can also be of one day’s duration (34:30). In the
sayings of the Holy Prophet (pbuh) a Mujaddid - a spiritual Reformer
is appointed by Allâh every hundred years. All this is a matter of no
great wonder, for we observe many such examples in the laws of
nature. We find that some crops become ripened and ready for use in
three months and others may take several years before fruits are borne.
Again, we see that some of the things such as the oil in the earth take
hundreds of thousands of years to become ready for usage. For similar
reasons, technical terms like light year have been invented.

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 71. CHAPTER ‫ﺳﻮﺭﺓ ﻧﻮﺡ‬

It should be mentioned in this connection that Heavenly Books and

Divine prophecies and the particular great changes related to them
have different fixed periods, epochs and cycles in which they are
fulfilled. Some such periods last for a day, others continue for fifty
thousand years. When we ponder over the history of Islam and think
over the important changes of time we come to realize that there was a
period of twenty-three years, a period of Qur’ânic revelation after the
expiration of which the Holy Prophet (pbuh) passed away. The second
epoch-making period lasted for thirty years when Khilâfat-i-Râshidah
saw its end with the death of ‘Alî(rz). Then came the revolutionary
change in Islamic history with the death of Amîr Mu‘âwiah in the
seventieth year of Hijrah and no Companion of the Holy Prophet
(pbuh) succeeded him as Khalîfa-i-Râshid. Similarly, another period
of one hundred years elapsed when with end of the Umayyad dynasty
the indirect reporting and recording of the Traditions of the Holy
Prophet (pbuh) ceased. Then came an era of five hundred years, after
that the Arab empire started its decline. Then there ensued a period
during which the European nations resorted to establishing trade
companies in the world and setting up colonies in foreign lands. This
was the time when Gog and Magog came out with their designs to
subdue the Muslim nations of the world.

71. CHAPTER ‫ﺳﻮﺭﺓ ﻧﻮﺡ‬

Noah
(Revealed before Hijrah)
The full subject matter of the whole chapter revolves around the
events in the lives of Noah and that of the Holy Prophet (pbuh) of
Islam. The country of Noah, Nainwah, was situated between the two

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 72. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻦ‬

rivers - Euphrates and Tigris. This part of the country was visited by a
strong flooding. While in the preceding chapter, warning was given to
the opponents of the Holy Prophet (pbuh) of the evil consequences of
their rejection of the Divine message, the present chapter has
confirmed the warning by referring to a great historical event that
occurred in the lifetime of Noah.

ِ ‫ﷲَ َﻭﺍﺗﱠﻘُﻮﻩُ َﻭﺃَ ِﻁﻴﻌ‬

‫﴾ ﻳَ ْﻐﻔِﺮْ ﻟَ ُﻜﻢ ﱢﻣﻦ ُﺫﻧُﻮﺑِ ُﻜ ْﻢ َﻭﻳُﺆَ ﱢﺧﺮْ ُﻛ ْﻢ ﺇِﻟَ ٰﻰ‬٣﴿ ‫ُﻮﻥ‬ ‫ﺃَ ِﻥ ﺍ ْﻋﺒُ ُﺪﻭﺍ ﱠ‬
‫ﺃَ َﺟ ٍﻞ ﱡﻣ َﺴ ًّﻤﻰ‬
71:3-4 Human beings are desirous of being granted a long life. They
also pray for wealth and children and at the same time, are wishful for
adversities to beset his enemies. The statement ‫ﷲَ َﻭﺍﺗﱠﻘُﻮﻩُ َﻭﺃَ ِﻁﻴﻌُﻮ ِﻥ‬
‫ﺃَ ِﻥ ﺍ ْﻋﺒُﺪُﻭﺍ ﱠ‬
presents a very useful and effective prescription for us to try.

‫ﺕ َﻭﻳَﺠْ َﻌﻞ ﻟﱠ ُﻜ ْﻢ ﺃَ ْﻧﻬَﺎﺭًﺍ‬ ٍ ‫َﻭﻳُ ْﻤ ِﺪ ْﺩ ُﻛﻢ ﺑِﺄ َ ْﻣ َﻮ‬

ٍ ‫ﺍﻝ َﻭﺑَﻨِﻴﻦَ َﻭﻳَﺠْ َﻌﻞ ﻟﱠ ُﻜ ْﻢ َﺟﻨﱠﺎ‬
71:12 As a result of asking the Divine protection again and again from
ُ ‫;ﻓَﻘُ ْﻠ‬
weaknesses, lapses and wrong doings (‫ﺖ ﺍ ْﺳﺘَ ْﻐﻔِﺮُﻭﺍ َﺭﺑﱠ ُﻜ ْﻢ ﺇِﻧﱠﻪُ َﻛﺎﻥَ َﻏﻔﱠﺎﺭًﺍ‬
71:10), some rewards are mentioned in this and the following verses.

72. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻦ‬

The Jinn
(Revealed before Hijrah)
It was told in the preceding chapter that Noah’s exhortation and
preaching proved to be a lonely voice in the wilderness and only a few
people had given him allegiance. In this chapter we are similarly told
that in circumstances of extreme agony when the Holy Prophet (pbuh)

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 72. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻦ‬

was beset with all sorts of hardships and when the people whom he
preached the message of Islam thanked him with nothing but ridicule,
opposition, and even persecution, he was given the consolation that
the cause of truth would surely be established. The chapter tells us that
there existed a similarity between the circumstances of Noah and
those of the Holy Prophet (pbuh) of Islam. Towards the end of the
chapter, it is stated that the prophecies are an infallible criterion to test
the Divine source of the message of a Prophet. It has been further
reaffirmed that the Divine Message is above all misconceptions or
doubts, since it contains prophecies about great world events which
ordinary human knowledge cannot foresee or foretell and that the
Messenger succeeds in fulfilling his mission.
The folklorist image of “jinn” ‫ ِﺟﻦ‬has somewhat obscured the original
connotation of the message in this chapter and its significance. Jinn
give the sense of something hidden, not public. They are not ghosts or
spirits as some simple people tend to think. According to the Arabic
lexicon, jinn are those beings, things or forces, which cannot normally
be perceived or seen by common people. The sense of being hidden is
implied in the root-verb janna, something concealed or covered in
darkness; (cf. 6:76 which speaks of Abraham, when the night
darkened over him,). Great men also come under the category of jinn,
as it is not easy for the general public or common folk to meet them.
Remote tribes inhabiting the forests, in the mountainous and distant
lands are also a kind of jinn. Paradise is called jannat as it is hidden
to us. Similarly, junnat is a shield that covers the body in warfare,
janîn is the child who is still in the belly of the mother, as it cannot be
seen and janûn is the delusion that covers the sound mind. The “jinn”
nature (- iblisîyyat) seeks to disquiet, whereas the “human” nature (-
insânîyyat) seeks to set at ease.
In this chapter, a historical event has been described. The prefix “al”
¾A before the word jinn (al-Jinn ‫ )ﺍﻟﺠﻦ‬refers to some particular
people. Al-Jinn ‫ ﺍﻟﺠﻦ‬mentioned here are human beings (rijâl ‫– ﺭﺟﺎﻝ‬

985
 72. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻦ‬

who walk on two feet, term used for human beings), as the verse 6
clarifies. The Jews inhabiting the place of Nasîbin were known as the
Jinns. They used to visit Ukaz, a famous trade market of Arabia. At a
place known as Nakhlah, while the Holy Prophet (pbuh) was reciting
the Qur’ânic verses in one of his morning Prayers, they listened to the
Holy Qur’ân. This listening to the Words of Allâh had a tremendous
effect on them. For the discussion on jinn see verses 6:128; 15:27 and
7:38; refer to 18:50; 27:17; 34:41; 41:25; 46:18; 46:29; 51:56; 55:33;
114:6.

‫ﻲ ﺃَﻧﱠﻪُ ﺍ ْﺳﺘَ َﻤ َﻊ ﻧَﻔَ ٌﺮ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ ﻓَﻘَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ َﺳ ِﻤ ْﻌﻨَﺎ ﻗُﺮْ ﺁﻧًﺎ َﻋ َﺠﺒًﺎ‬ ِ ُ‫ﻗُﻞْ ﺃ‬
‫ﻭﺣ َﻲ ﺇِﻟَ ﱠ‬
72:1 It is stated that a party of the Jinn - a people not known to the
Holy Prophet (pbuh), visited him, listened to the Holy Qur’ân and
believed in him. It was a time of great dismay for the Holy Prophet
(pbuh).

‫ﺎﻝ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ ﻓَﺰَ ﺍ ُﺩﻭﻫُ ْﻢ َﺭﻫَﻘًﺎ‬

ٍ ‫ﻧﺲ ﻳَﻌُﻮ ُﺫﻭﻥَ ﺑِ ِﺮ َﺟ‬ ِ ْ َ‫َﻭﺃَﻧﱠﻪُ َﻛﺎﻥَ ِﺭ َﺟﺎ ٌﻝ ﱢﻣﻦ‬
ِ ‫ﺍﻹ‬
72:6 The words Rijâl minn al-Ins (‫ﻧﺲ‬ ِ ‫ﺍﻹ‬ِ ْ َ‫)ﺭ َﺟﺎ ٌﻝ ﱢﻣﻦ‬
ِ Rijâlun minn al-
Jinn ( ‫)ﺭ َﺟﺎ ٍﻝ ﱢﻣﻦَ ْﺍﻟ ِﺠﻦﱢ‬
ِ and the suffix “al” before the word jinn refutes
further that “jinn” are something like supernatural beings but are
simply walking human beings (rijâl ‫) ِﺭ َﺟﺎ ٌﻝ‬.

ْ ‫َﻭﺃَﻧﱠﺎ ﻟَ َﻤ ْﺴﻨَﺎ ﺍﻟ ﱠﺴ َﻤﺎ َء ﻓَ َﻮ َﺟ ْﺪﻧَﺎﻫَﺎ ُﻣﻠِﺌ‬

‫َﺖ َﺣ َﺮﺳًﺎ َﺷ ِﺪﻳﺪًﺍ َﻭ ُﺷﻬُﺒًﺎ‬
72:8 Lamas-nâ ‫ ﻟَ َﻤ ْﺴﻨَﺎ‬is from lamasa ‫ ﻟَ َﻤﺲ‬meaning to seek something
without obtaining it or unable to touch it, whereas massa éo¿ is
something that can be obtained and felt with the senses of touch.
ْ ‫ ُﻣﻠِﺌ‬from malâ’ ‫ ﻣﻼء‬signifies fullness, something that fills
Muli’at ‫َﺖ‬
with awe and attraction. The chiefs are called malâ’un ‫ ﻣﻼ ٌء‬as they fill
the eyes of ordinary people with awe and attraction. Harasa ‫َﺣ َﺮﺳًﺎ‬
means to guard strongly. Shadîd ‫ َﺷ ِﺪﻳﺪًﺍ‬is something that is tightly
bound (like the power of gravitation), something violent, severe,

986
 72. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺠﻦ‬

strong, terrible and stern. The word is derived from shadda - to bind
tightly, strap firmly, hard and strongly. Shahâb ً‫ ُﺷﻬُﺎﺏ‬is a comet, a
small body that orbits the sun and, when close enough to the sun,
exhibits a visible coma or a tail from the effects of solar radiation
upon the comets nucleus. Comets have their own orbital periods,
ranging from a few years to hundreds of thousands of years, while
some are believed to pass through the inner solar system only once
before being thrown out into interstellar space. Short-period comets
are thought to originate near the orbit of Neptune and long-period
comets are believed to originate at a much greater distance from the
sun, in a cloud consisting of debris left over from the condensation of
the solar nebula. If the comets path crosses earth’s path, then there are
meteor showers as the earth passes through the trail of debris. The
comet-like bodies in the outer solar system may number millions. The
number of naked-eye comets averages roughly one per year. When a
historically bright or notable naked-eye comet is witnessed by many
people, it may be termed a Great Comet. The expression used in this
verse and the following refer to the quest of getting knowledge on
some cosmic observations and laws.

َ ‫َﻭﺃَﻧﱠﺎ ُﻛﻨﱠﺎ ﻧَ ْﻘ ُﻌ ُﺪ ِﻣ ْﻨﻬَﺎ َﻣﻘَﺎ ِﻋ َﺪ ﻟِﻠ ﱠﺴ ْﻤ ِﻊ ۖ◌ ﻓَ َﻤﻦ ﻳَ ْﺴﺘَ ِﻤ ِﻊ ْﺍﻵﻥَ ﻳَ ِﺠ ْﺪ ﻟَﻪُ ِﺷﻬَﺎﺑًﺎ ﺭ‬
‫ﱠﺻﺪًﺍ‬
َ ‫ – ﱠﺭ‬to watch, to lie in wait, observe Maqâ‘id ‫– َﻣﻘَﺎ ِﻋ َﺪ‬
72:9 Rasada ‫ﺻ ًﺪ‬
observatory, place of observation. Here the mention is of places of
observation, not necessarily the observatories of the movement of
stars.
In the above two verses and the following verses, the “jinns” were
particularly Jews described as righteous (cf. verse 11) people of
learning, who were busy in observing the laws of physics in space.
These verses and also verses 37:10-11, 67:5 and 72:10-11 deal with
the same subject matter. There are more verses in the Holy Qur’ân
that convey similar information when their in-depth meanings are
taken into consideration. They are verses 77:1-9, and 79:1-8.

987
 73. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ‬

‫ﷲِ ﺃَ َﺣﺪًﺍ‬ ِ ‫َﻭﺃَ ﱠﻥ ْﺍﻟ َﻤ َﺴ‬

‫ﺎﺟ َﺪ ِ ﱠ¶ِ ﻓَ َﻼ ﺗَ ْﺪ ُﻋﻮﺍ َﻣ َﻊ ﱠ‬
72:18 The initial words of this verse ِ¶‫ ْﺍﻟ َﻤ َﺴﺎ ِﺟ َﺪ ِ ﱠ‬are usually translated as,
“the Mosques are for Allâh”. This is a simple meaning, but the in-
depth translation should be, “the hands, and the feet are there to
prostrate before Allâh”.

‫َﻭﺃَﻧﱠﻪُ ﻟَ ﱠﻤﺎ ﻗَﺎ َﻡ َﻋ ْﺒ ُﺪ ﱠ‬

َ ِ‫ﷲِ ﻳَ ْﺪ ُﻋﻮﻩُ َﻛﺎ ُﺩﻭﺍ ﻳَ ُﻜﻮﻧُﻮﻥَ َﻋﻠَ ْﻴ ِﻪ ﻟ‬
‫ﺐ‬
72:19 “And when Allâh’s servant stands up calling to Him”; here
‫ – َﻋ ْﺒ ُﺪ ﱠ‬Here the servant of Allâh is the Holy Prophet
Abdullah ِ‫ﷲ‬
(pbuh). He is called “His servant” in verses 17:1 and 25:1.

َ ‫ﻚ ِﻣﻦ ﺑَﻴ ِْﻦ ﻳَ َﺪ ْﻳ ِﻪ َﻭ ِﻣ ْﻦ ﺧ َْﻠﻔِ ِﻪ َﺭ‬

‫ﺻﺪًﺍ‬ ُ ُ‫ُﻮﻝ ﻓَﺈِﻧﱠﻪُ ﻳَ ْﺴﻠ‬ َ َ‫ﺇِ ﱠﻻ َﻣ ِﻦ ﺍﺭْ ﺗ‬
ٍ ‫ﻀ ٰﻰ ِﻣﻦ ﱠﺭﺳ‬
72:27 The words, “He orders an escort of (guarding angels) to go
before him and behind him” embodies incontestable prophecy that a
special Divine protection is granted to Allâh’s Messenger, and that the
great heavenly Revelation brought by the Holy Prophet (pbuh) will be
completely secure against being distorted and tampered with for all
times to come.

73. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ‬

The one covering himself up
(Revealed before Hijrah)
In this chapter, special attention is drawn to devoting a part of the
night to Tahajjud - getting up at night for Prayer, for this Prayer is a
strong means of activating human power to rise to spiritual eminence.
The latter part of the night has a special connection with the
awakening of the soul to imbibe the Divine blessings. Prayer and

988
 74. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ‬

remembrance of Allâh in the solitude and the calm of the night is the
most effective means to draw Divine attention. In the stillness and
solitude, peace prevails and one being alone with Allâh avails special
communion with Him. The time is most eminently suited for making
all behests and requests from Him who listens, grants and bestows His
choicest blessings. When the mind is illuminated with heavenly light,
it helps us to develop strength of character and makes our speech sane,
solid and sound while imploring Allâh.

‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ْﺍﻟ ُﻤ ﱠﺰ ﱢﻣ ُﻞ‬

73:1 Al-Muzzammil ‫ ْﺍﻟ ُﻤ ﱠﺰ ﱢﻣ ُﻞ‬is the one wrapped in his garments to get
ready to perform his prayer. The famous commentator Akramah says
that title means the one who is to carry a heavy responsibility of
preaching the Divine message to the world. The name given to the
chapter signifies both concepts.

74. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ‬

One Endowed with Excellent Capacities
(Revealed before Hijrah)
Al-Muddaththar ‫ ﺍ ْﻟ ُﻤ ﱠﺪﺛﱢ ُﺮ‬is a person who is endowed with capacities of
excellent standard; one adorned with the best moral powers and
qualities and prophetic dignity (see Rûh al-Ma‘âni). Al-Muddaththar
‫ ﺍ ْﻟ ُﻤ ﱠﺪﺛﱢ ُﺮ‬is derived from dathâr iBQe - a cloth worn over the clothes that
touch the body. Thus, literally Al-Muddaththar also means a person
who is wrapped up in a mantle. Al-Muddaththar and Al-Muzzammal
‫ ْﺍﻟ ُﻤ ﱠﺰ ﱢﻣ ُﻞ‬have similar meanings. All these epithets fittingly apply to the
Holy Prophet (pbuh). In the preceding chapter, the Holy Prophet

989
 74. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ‬

(pbuh) and the believers were enjoined to devote themselves to

Tahajjud Prayer. The present chapter complements the subject of the
preceding one. While Al-Muzzammal ‫ ْﺍﻟ ُﻤ ﱠﺰ ﱢﻣ ُﻞ‬informs us of the means
of achieving sublime status of spiritual perfection, Al-Muddaththar
‫ ﺍ ْﻟ ُﻤ ﱠﺪﺛﱢﺮ‬tells us the result of such an effort.

﴾٤﴿ ْ‫﴾ ْ◌ َﻭﺛِﻴَﺎﺑَﻚَ ﻓَﻄَﻬﱢﺮ‬٣﴿ ‫﴾ َﻭ َﺭﺑﱠﻚَ ﻓَ َﻜﺒﱢﺮ‬٢﴿ ْ‫﴾ ﻗُ ْﻢ ﻓَﺄَﻧ ِﺬﺭ‬١﴿‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ ْﺍﻟ ُﻤ ﱠﺪﺛﱢ ُﺮ‬
ْ‫﴾ َﻭﻟِ َﺮﺑﱢﻚَ ﻓَﺎﺻْ ﺒِﺮ‬٦﴿ ‫﴾ َﻭ َﻻ ﺗَ ْﻤﻨُﻦ ﺗَ ْﺴﺘَ ْﻜﺜِ ُﺮ‬٥﴿ ْ‫َﻭﺍﻟﺮﱡ ﺟْ ﺰَ ﻓَﺎ ْﻫﺠُﺮ‬
74:1-7 These verses were the second revelation to the Holy Prophet
(pbuh) after chapter 96. The use of the word Al-Muddaththar ‫ ْﺍﻟ ُﻤ ﱠﺪﺛﱢﺮ‬for
the Holy Prophet points to the fact that there is absolutely no use in
always remaining wrapped up in the mantle (Muzzammal ‫ ) ُﻣ ﱠﺰ ﱢﻣ ُﻞ‬and
praying, but there is also a time to stand up and attend to the strenuous
duties and responsibilities of a Prophet. Qum ‫ – ﻗُ ْﻢ‬Arise! Stand up!
This was the second Divine Command given to the Holy Prophet
(pbuh) after Iqra ‫ ﺍ ْﻗ َﺮ ْﺃ‬Read! That is why Muslim sermons are always in
a standing position. The third Command was Unzur ْ‫ – ﺃَﻧ ِﺬﺭ‬Warn! The
fourth command was to announce the supremacy of the Lord (-
Kabbir ْ‫) َﻛﺒﱢﺮ‬. Allâh Akbar is pronounced daily in five Adzâns (ÆAgA -
call for Prayer) six times each, and before Aqâma (‫ ﺃﻗﺎﻣﺎ‬-standing up
for prayer) and during the movements of the Prayer. This all is in
accordance with this command ْ‫ﻚ ﻓَﻄَﻬﱢﺮ‬ َ َ‫( َﻭﺛِﻴَﺎﺑ‬and purify your clothes).
Thiyâb ‫ ﺛﻴﺎﺏ‬has also the meaning of “heart” and “spirit” (Lane). It
also means put your works in order. Cleanliness and Purity (al-
Tahhar) is an Attribute of God. It is of two kinds in human beings, the
first is the physical purity and cleanliness of the body - in particular
specific places of the body, there is no disagreement and dispute about
it and the other is the cleanliness of the heart.

ُ ‫َﺫﺭْ ﻧِﻲ َﻭ َﻣ ْﻦ ﺧَ ﻠَ ْﻘ‬

‫ﺖ َﻭ ِﺣﻴﺪًﺍ‬

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74:10 Wahîd ‫ َﻭ ِﺣﻴ ًﺪ‬is the one who is without parallel; unique in
properties; the created one. Here it refers to unthankful human beings
endowed with wealth and sons.

‫َﻋﻠَ ْﻴﻬَﺎ ﺗِ ْﺴ َﻌﺔَ َﻋ َﺸ َﺮ‬

74:30 In explaining this verse, most commentators are of the view
that nineteen that are the keepers of the Hell is a parable that is
illustrated in the next verse. According to Râzî, the number nineteen
refers to the number of human qualities, which are to be used to purge
sin in us. We have here a reference to the nineteen physical,
intellectual and emotional powers within us. We are endowed with
nine major senses, i.e. five senses (sight, hearing, smell, taste, touch),
one proprioceptive sense of position in space and the senses arising
from internal organs relating to hunger, thirst and sexuality. These,
coupled with their nine spiritual counterparts together with a guardian
or controlling sense - the will-power, which dominates and controls all
these different faculties of human nature, are the nineteen guardians of
Hell. The foregoing verses (5-25) mention nineteen evils that need to
be purged in order to attain purity. The Qur’ânic teachings aim at
disciplining these semi-autonomous functions. The neglect and misuse
of these nineteen angelic fine qualities is the root of all sins and
suffering in the Hereafter. They are spoken of as wardens of the Fire
of Hell.

‫ْﺢ ﺇِ َﺫﺍ ﺃَ ْﺳﻔَ َﺮ‬ ْ ْ

ِ ‫﴾ َﻭﺍﻟﺼﱡ ﺒ‬٣٣﴿ ‫﴾ َﻭﺍﻟﻠﱠﻴ ِْﻞ ﺇِﺫ ﺃَ ْﺩﺑَ َﺮ‬٣٢﴿ ‫َﻛ ﱠﻼ َﻭﺍﻟﻘَ َﻤ ِﺮ‬
74:32-34 In these three verses there is the earliest Qur’ânic instance of
the particle wa ‫ ﻭ‬used in the sense of an oath-like assertion. A call to
witness is meant to give weight to a subsequently stated truth or the
evidence of the truth. Here the truth to be stressed is that of the
changing phases of the moon and the alternation of night and day,
which is the outcome of Allâh’s given natural laws, so the sinners

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 75. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‬

suffering in the Hereafter is but a natural outcome of his deliberate

negligence of those above-mentioned nineteen qualities.

‫ﷲُ ۚ◌ ﻫُ َﻮ ﺃَ ْﻫ ُﻞ ﺍﻟﺘﱠ ْﻘ َﻮ ٰﻯ َﻭﺃَ ْﻫ ُﻞ ْﺍﻟ َﻤ ْﻐﻔِ َﺮ ِﺓ‬

‫َﻭ َﻣﺎ ﻳَ ْﺬ ُﻛﺮُﻭﻥَ ﺇِ ﱠﻻ ﺃَﻥ ﻳَ َﺸﺎ َء ﱠ‬
74:56 In this last verse and the previous verse, attention has been
drawn to the last of the nineteen wardens - the free will of the human
being. In order to be rightly guided one should be willing to follow the
ways and means enjoined by Allâh for our guidance. Here it does not
at all mean that a human being is simply obliged to conform his own
will to the will of Allâh. In spite of his own free will, he will
subordinate all of his desires to the Divine Will.

75. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‬

The Resurrection
(Revealed before Hijrah)
After the subject of Divine Unity, His Divinity and His Law of
Revelation, the most important subject is the subject of the life after
death. In fact, it is the belief in the Hereafter that is the true motive
behind all our virtuous deeds and the refusal to believe is the root
cause of all evils. The name of the chapter, Al-Qiyâmah ‫ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬- the
Day of Resurrection, is mentioned in the very first verse. It deals with
the subject of Resurrection and gives arguments, which affirm that it
will undoubtedly take place. The Revelation of the Holy Qur’ân and
the fulfilment of all those prophecies mentioned in it are cited as a
proofs concerning the validity and reality of the Hereafter.

‫َﻻ ﺃُ ْﻗ ِﺴ ُﻢ ﺑِﻴَﻮْ ِﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬

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75:1 lâ ‫ َﻻ‬is a negation. Some translators are of the opinion that the
word lâ ‫ َﻻ‬is an unnecessary addition without any function. This is not
the case, No word is without purpose in Divine Revelations. Here lâ ‫َﻻ‬
is the negation of the “claim by the disbelievers that they will not be
raised” (cf. 64:7).

ِ ‫َﻭ َﻻ ﺃُ ْﻗ ِﺴ ُﻢ ﺑِﺎﻟﻨﱠ ْﻔ‬

‫ﺲ ﺍﻟﻠﱠ ﱠﻮﺍ َﻣ ِﺔ‬
75:2 Nafs al-Lawwâmah ‫ﺲ ﺍﻟﻠﱠﻮﱠﺍ َﻣﺔ‬ ِ ‫ ﻧﱠ ْﻔ‬is the self-accusing and self-
reproaching soul. Nafs al-Lawwâmah ‫ﺲ ﺍﻟﻠﱠﻮﱠﺍ َﻣﺔ‬ ِ ‫ ﻧﱠ ْﻔ‬is cited as the proof
that the Day of Resurrection is bound to take place. Every human
being, naturally enough, knows that he may be caught because of his
misdeeds and his crimes, and if caught, he will not go unpunished.
Similarly, we should fear the day when we will be called to account
for all our actions, however hidden they might be in this life. Thus,
when the conscience of a person is awakened to upbraid him for doing
bad deeds and retrain his passions and appetites, the Nafs al-
Lawwâmah stands in the way and whispers fear of the punishment of
the day when he will be called to account. Thus, the awakening of the
Nafs al-Lawwâmah is the first stage and preliminary step towards the
development of spiritual life. It is the beginning of moral resurrection
and therefore is an evidence of the final Resurrection. Nafs al-
Lawwâmah is an inborn, natural feeling of abhorrence of sin and a
belief that a human being has to account for it, that is he must be
repaid for his actions, both good and ill.

ُ‫ﺎﻥ ﻟِﻴَ ْﻔﺠ َُﺮ ﺃَ َﻣﺎ َﻣﻪ‬ ِ ْ ‫ﺑَﻞْ ﻳ ُِﺮﻳ ُﺪ‬

ُ ‫ﺍﻹﻧ َﺴ‬
75:5 Now, the fact remains to be considered is to why a person, in
spite of the warnings by the Nafs al-Lawwâmah, the voice of his
conscience and self-accusation, refuses to believe in the Resurrection.
This verse provides us with the answer: His denial of Resurrection is
because a human being likes to continue in his evil ways in the life
that is before him without fearing the consequences of his deeds. To

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 75. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‬

remain absorbed in a sinful life is easier to manoeuvre like a downhill

track, and his denial of Resurrection helps him to continue on this
easy track (cf. 92:10). The path of virtuous deeds is on the other hand
the uphill path.If we listen to the “soul” which has given its promise
(cf. 7:172), and follow what it whispers inside of us, then we will find
ourselves obeying what Allâh commands and forbids. It is by hearing
the voice of Nafs al-Lawwâmah that we are with Divine Harmony.

‫َﻭﺧَ َﺴﻒَ ْﺍﻟﻘَ َﻤ ُﺮ‬

75:8 At the eclipse of the moon, darkness hides all that was visible,
but when the moon shines again, the reality of the world again
becomes visible. This is also a reminder of heedlessness that hides the
Reality from a human beings inner eye. Metaphorically “and the moon
will eclipse” can also refer to the downfall of the Muslim power
symbolized by the moon on their banners. Another reference is to the
Holy Prophet (pbuh), as he is compared to the moon deriving its light
from the real Sun. The eclipse of the moon can also refer to his
teachings that will suffer a temporary phase of darkness.

‫َﻭ ُﺟ ِﻤ َﻊ ﺍﻟ ﱠﺸ ْﻤﺲُ َﻭ ْﺍﻟﻘَ َﻤ ُﺮ‬

75:9 Metaphorically, the sun stands for Divine light and the moon for
the Prophets. When the earth faces the moon and the moon faces the
sun, the earth receives the light. Similarly, Divine Light like the light
of the sun sheds light on the moon and that moon in return shines on
the earth at night. The light of the moon is not its own light, but
borrowed light from the sun. The uniting of the sun and the moon may
also be physical, thus bringing the life in the solar system to an end,
heralding in the Day of Resurrection. The expression - the sun and the
moon will be brought together also refers to the solar eclipse and the
lunar eclipse occurring within a very short period of each other.
Metaphorically, it may imply the coming together and uniting of
nations with the moon as their symbol (on their banners and in their

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 75. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‬

calendar - which are the Islamic nations), and of most non-Islamic

countries with the sun as their symbol of power (on their banners and
in their calendar).

‫ﺎﻥ ﻳَﻮْ َﻣﺌِ ٍﺬ ﺑِ َﻤﺎ ﻗَ ﱠﺪ َﻡ َﻭﺃَ ﱠﺧ َﺮ‬ ِ ْ ُ ‫ﻳُﻨَﺒﱠﺄ‬

ُ ‫ﺍﻹﻧ َﺴ‬
75:13 Qaddama ‫ ﻗَ ﱠﺪ َﻡ‬are the acts that were not to be performed but
were performed. Akhkhara ‫ ﺃَ ﱠﺧ َﺮ‬are acts that were ought to be
performed that were not performed.

ٌ‫َﺎﻅ َﺮﺓ‬
ِ ‫ﺎﺿ َﺮﺓٌ ﺇِﻟَ ٰﻰ َﺭﺑﱢﻬَﺎ ﻧ‬
ِ ‫ُﻭﺟُﻮﻩٌ ﻳَﻮْ َﻣﺌِ ٍﺬ ﻧﱠ‬
75:23 “Some faces will be beaming, looking at their Lord” is the
highest state a servant can reach while treading on the path shown by
His Lord. The Lord will appear with His Glory before His servants
and His Light shall beam on their faces. This is the state of intimacy
and “closeness” to the Lord. Paradise has its ranks (46:19) and the
highest rank is that of “the Dunes” (al-Ahqâf ‫)ﺍﻷﺣﻘﺎﻑ‬. The perfect
servant has already ascended to the highest rank of Paradise prepared
for him by Him. It is a place of unimaginable awe and amazement
where the “faces will be beaming, looking at their Lord”. There are no
rivers of “honey”, which is a symbol of healing (16:69), as this
servant is already healed, and there is no “milk”, which is a symbol of
knowledge, as His selected servant already knows Him. The path
treaded by His perfect servant will lead him to the Light of His
Uniqueness – Ahadiyyat ‫( ﺃﺣﺪﻳﺖ‬112:1-3; 46:31). Ahadiyyat is a state of
realization that there is no other Reality but Allâh. He is the One Who
sees, He is the eye. He is the One who will be seen through His own
eyes (Shabustari in Gulshan-i-Râz). The one who knows, knows Him
through the services of a “perfect guide” – His Prophets. These
servants treaded on the path shown by the “perfect guide”. Those who
do not know their “perfect guide,” will not see Him. “Whosoever
remained blind to the Truth in this world shall remain blind in the
Hereafter” (17:72; cf. 6:50).

995
 ٰ‫ﺻﻠﱠﻰ‬
َ ‫ﻕ َﻭ َﻻ‬ َ ‫ﻓَ َﻼ‬
َ ‫ﺻ ﱠﺪ‬
75:31 lâ Saddaqa ‫ﻕ‬ َ ‫ َﻻ‬- he did not confirm the Truth of Divine
َ ‫ﺻ ﱠﺪ‬
Uniqueness (His Ahadiyyat). lâ Sallâ ٰ‫ﺻﻠﱠﻰ‬َ ‫ – َﻭ َﻻ‬and he did not Pray.
The sequences of the words reflect the importance of Saddaqa ‫ﻕ‬ َ ‫ﺻ ﱠﺪ‬
َ .

ٰ‫ﺃَﻭْ ﻟَ ٰﻰ ﻟَﻚَ ﻓَﺄَﻭْ ﻟَ ٰﻰ ﺛُ ﱠﻢ ﺃَﻭْ ﻟَ ٰﻰ ﻟَﻚَ ﻓَﺄَﻭْ ﻟَﻰ‬

75:34 Aulâ laka ‫ﻚ‬ َ َ‫ ﺃَﻭْ ﻟَ ٰﻰ ﻟ‬- Woe be to you! These words are repeated
four times, twice in this verse and twice in the following. This refers
to the double punishment in this world and in the Hereafter because of
denying the “Truth” and of not performing the “Prayer” (cf. verse 31).

ٰ‫ْﺲ َ ٰﺫﻟِﻚَ ﺑِﻘَﺎ ِﺩ ٍﺭ َﻋﻠَ ٰﻰ ﺃَﻥ ﻳُﺤْ ﻴِ َﻲ ْﺍﻟ َﻤﻮْ ﺗَﻰ‬

َ ‫ﺃَﻟَﻴ‬
75:40 “Has not such a One the power of raising the (physically and
spiritually) dead to life?” The reply should be:
Balâ! Subhân-ka –Allâhuma. Balâ innahû ‘alâ kulli shai’in Qadîr
‫ﺳُﺒﺤﺎﻧﻚ ﺍﻟٌﻬُﻢ ﺑﻠﺊ ﺇﻧُﻪ ﻋﻠﺊ ُﻛ ٌﻞ ﺷﻲ ٍء ﻗﺪﻳﺮ‬
“Glorified is my Lord. Surely! He is the Possessor of power to do all
that He wills (and desires).”

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 76. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‬
The Human Being
(Revealed before Hijrah)
Another name of this chapter is Al-Dahar ‫ ﺍﻟﺪﻫﺮ‬which means a long
time past. Both names are derived from the very first verse of this
chapter. It informs us that a long time passed on the earth before the
human being came into existence. It thus refers to the long process of
human evolution starting from an inorganic entity to a germ cell. We
were then told that during the process of physical evolution, the great
Creator endowed us with various capabilities and faculties and that
those who train these natural capabilities and mould their inclinations
will advance to develop spiritual powers leading to the inference that
their lives have a Divine purpose to serve. He made the human being
“hearing and seeing” so that he may find the right guidance towards
his Creator, and to realize that the great Creator who created him from
an insignificant beginning, possesses the power to give him a new life
after his physical death. He can realize that the physical death is not
the end of everything but the evolution and progress of souls will
continue beyond the grave. The chapter also describes the process of
evolution that will take place after the physical death. Thus this
chapter continues the subject started in the previous chapter Al-
ْ
Qiyâmah ‫ﺍﻟﻘِﻴَﺎ َﻣ ِﺔ‬.

‫ﻴﻦ ﱢﻣﻦَ ﺍﻟ ﱠﺪ ْﻫ ِﺮ ﻟَ ْﻢ ﻳَ ُﻜﻦ َﺷ ْﻴﺌًﺎ ﱠﻣ ْﺬ ُﻛﻮﺭًﺍ‬

ٌ ‫ﺎﻥ ِﺣ‬ ِ ْ ‫ﻫَﻞْ ﺃَﺗ َٰﻰ َﻋﻠَﻰ‬
ِ ‫ﺍﻹﻧ َﺴ‬
ِ ْ is usually translated as the human being, but its
76:1 Al-Insân ‫ﺍﻹﻧ َﺴﺎ ِﻥ‬
root is anisa ‫ﺲ‬
َ ِ‫ ﺃﻧ‬that means to be polite, familiar, and social, have
intimate connection; anasa ‫َﺲ‬ َ ‫ ﺃﻧ‬is to be friendly, polite, with feelings
of warmth, to have good manners, to perceive things. Here is a
mention of a creation with the above characteristics. The particle hall

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 76. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‬

ْ‫ ﻫَﻞ‬implies the positive meaning of qad ‫ ﻗﺪ‬to denote that an endless

span of time passed before human beings appeared.

‫ﻴﻞ ﺇِ ﱠﻣﺎ َﺷﺎ ِﻛﺮًﺍ َﻭﺇِ ﱠﻣﺎ َﻛﻔُﻮﺭًﺍ‬

َ ِ‫ﺇِﻧﱠﺎ ﻫَ َﺪ ْﻳﻨَﺎﻩُ ﺍﻟ ﱠﺴﺒ‬
76:3 Free will needs to be rooted in human essence for his physical
and spiritual progress. Free will is the endeavour to thank Allâh for
His beneficence and predestination is the denial of that beneficence.
The spiritually enlightened choose freely to devote themselves to the
work of the next world; others choose freely the work of this world.
Free will leads to righteousness when exercised by someone who has
self-control and who fears the Lord. With self-control and moral
safeguards, the spiritual strengths of such a person increases. In the
absence of self-discipline and self-control, he loses his will, which
leads him to the abyss.

‫ﺇِﻧﱠﺎ ﺃَ ْﻋﺘَ ْﺪﻧَﺎ ﻟِ ْﻠ َﻜﺎﻓِ ِﺮﻳﻦَ َﺳ َﻼ ِﺳ َﻞ َﻭﺃَ ْﻏ َﻼ ًﻻ َﻭ َﺳ ِﻌﻴﺮًﺍ‬

76:4 Three types of punishments for the rejecters of Truth are
described here. “Chains and shackles” (‫ ) َﺳ َﻼ ِﺳ َﻞ‬are instruments that
hinder one from changing, from giving up the wrong path and
adopting the right path, and the blazing fire is greed, filthiness, (‫)ﺃَ ْﻏ َﻼ ًﻻ‬
and lust (‫ ) َﺳ ِﻌﻴ ًﺮ‬as described in 104:6-9.

ٍ ْ‫ﺍﺭ ﻳَ ْﺸ َﺮﺑُﻮﻥَ ِﻣﻦ َﻛﺄ‬

‫ﺱ َﻛﺎﻥَ ِﻣﺰَ ﺍ ُﺟﻬَﺎ َﻛﺎﻓُﻮﺭًﺍ‬ َ ‫ﺇِ ﱠﻥ ْﺍﻷَﺑ َْﺮ‬
76:5 Abrâr ‫ ﺍَ ْﺑ َﺮﺍ َﺭ‬is derived from barra ‫ ْﺑ َﺮ‬meaning, “to be just, be
truthful, to bestow bountiful gifts, to keep oath, to behave
courteously”. From these meanings derive the characteristics of al-
Abrâr ‫ ْﺍﻷَ ْﺑ َﺮﺍ َﺭ‬as described in verses 7-10 (cf. 2:177). One has to
suppress his lust, filthiness and greed in order to reach the rank of
Abrâr. Here we are told that the Abrâr will take drinks tempered with
camphor (Kâfûr ‫) َﻛﺎﻓُﻮﺭًﺍ‬. Camphor is something that cools down,
covers and suppresses. Kâfûr‫ َﻛﺎﻓُﻮﺭ‬symbolizes the conditions of the

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 76. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‬

Abrâr in this life and in the Hereafter. Concerning this world, it

represents the cooling down of animal-like passions, so that they will
not lose control over their passions and animal-like desires. The use of
the word Kâfûr ‫ َﻛﺎﻓُﻮﺭًﺍ‬also denotes that the poison of their evil deeds is
washed away when they drink the antidote - the “cup of camphor”.
They also let others drink from the cups to quench their thirst for
spiritual knowledge (see the following verses 6-10). Allâh confers on
them in the Hereafter all sorts of reward that flow from His love and
Divine realization (see verses 11-22)

َ َ‫َﻭﻳُ ْﺴﻘَﻮْ ﻥَ ﻓِﻴﻬَﺎ َﻛﺄْﺳًﺎ َﻛﺎﻥَ ِﻣﺰَ ﺍ ُﺟﻬَﺎ ﺯ‬

ً ِ‫ﻧﺠﺒ‬
‫ﻴﻼ‬
76:17 Zanjabîl ‫( ﺯَﻧ َﺠﺒِﻴﻞ‬- ginger), is a compound of zana Æk (- to
ascend) and jabal ‫( َﺟﺒَﻞ‬- mountain). The compound word Zanjabîl
‫ ﺯَﻧ َﺠﺒِﻴﻞ‬would mean “he ascended the mountain”. Its mention conveys
the idea that a believer has to scale the heights of difficulties that stand
in the way. Zanjabîl has the effect of a tonic on the body and
metaphorically on the spiritual system.

ً ِ‫َﻋ ْﻴﻨًﺎ ﻓِﻴﻬَﺎ ﺗُ َﺴ ﱠﻤ ٰﻰ َﺳ ْﻠ َﺴﺒ‬

‫ﻴﻼ‬
76:18 Salsabîl ‫ َﺳ ْﻠ َﺴﺒِﻴﻞ‬is a compound of sall ‫( ﺳ ٌﻞ‬- ask), and sabîl ‫َﺳﺒِﻴﻞ‬
(– way); it literally means inquire about the way. The verse signifies
that at the Zanjabîl stage, the spiritual wayfarer becomes so
intoxicated with the love of his Creator that in his overwhelming
fondness to meet Him he will inquire about the nearest and speediest
approach. On this way, he will find all of the blessings mentioned in
verses 76:19-22.

ٌ ‫ﻮﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ ِﻭ ْﻟﺪ‬

‫َﺍﻥ ﱡﻣﺨَ ﻠﱠ ُﺪﻭﻥَ ﺇِ َﺫﺍ َﺭﺃَ ْﻳﺘَﻬُ ْﻢ َﺣ ِﺴ ْﺒﺘَﻬُ ْﻢ ﻟُ ْﺆﻟُﺆًﺍ ﱠﻣﻨﺜُﻮﺭًﺍ‬ ُ ُ‫َﻭﻳَﻄ‬
76:19 Wildân ‫َﺍﻥ‬ٌ ‫ ِﻭ ْﻟﺪ‬has the meaning of “Their own sons” in the sense
of aulâd-u-hum ‫ ﺃﻭﻻﺩﻫﻢ‬as clarified by Shaukâni and Baidzawî. The
verse is a continuation of what has been said in verse 56:21, “We shall

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 76. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‬

unite with those who believe with their children who follow them in
ٌ ‫ ِﻭ ْﻟﺪ‬are the children of the dwellers of
Faith”. Immortal youths َ‫َﺍﻥ ﱡﻣ َﺨﻠﱠ ُﺪﻭﻥ‬
Paradise who were born to them in their earthly life and who will join
them in Paradise. The subject matter is also mentioned in the verse
52:21-24. Some raise the objection that the Qur’ân promises young
maids to the men, so what about the women? The answer is provided
in verses 56:35-38 where we are told that Allâh will raise the pious
women as a special new creation, pure and undefiled, loving ones,
suiting the ages of their spouses. Thus, the ordinary men and women
after their death and their entry into Paradise will turn into beautiful,
pure new creations.

‫ﻀ ٍﺔ َﻭ َﺳﻘَﺎﻫُ ْﻢ‬ ِ ‫ﻕ ۖ◌ َﻭ ُﺣﻠﱡﻮﺍ ﺃَ َﺳ‬

‫ﺎﻭ َﺭ ِﻣﻦ ﻓِ ﱠ‬ ٌ ‫ﺱ ُﺧﻀْ ٌﺮ َﻭﺇِ ْﺳﺘَﺒ َْﺮ‬
ٍ ‫ﻋَﺎﻟِﻴَﻬُ ْﻢ ﺛِﻴَﺎﺏُ ﺳُﻨ ُﺪ‬
‫َﺭﺑﱡﻬُ ْﻢ َﺷ َﺮﺍﺑًﺎ ﻁَﻬُﻮﺭًﺍ‬
76:21 In this and the following verses a glimpse of paradise is
sketched for us. The “robes of fine green silk and of thick brocade”
ٌ ‫ﺱ ُﺧﻀْ ٌﺮ َﻭﺇِ ْﺳﺘَ ْﺒ َﺮ‬
‫ﻕ‬ ٍ ‫ ﺛِﻴَﺎﺏُ ﺳُﻨ ُﺪ‬are for protection from the disturbing effects of
heat and cold. Vessels of silver and goblets (‫ﻀ ٍﺔ‬ ِ ‫ )ﺃَ َﺳ‬are the
‫ﺎﻭ َﺭ ِﻣﻦ ﻓِ ﱠ‬
manifestation of the beneficent influence of the Prophets of Allâh. The
conferment of bracelets of silver are as like medals bestowed upon
them for winning the goodwill of their Lord and like a certificate from
Him. The drinks of purifying beverage (‫ ) َﺷ َﺮﺍﺑًﺎ ﻁَﻬُﻮﺭًﺍ‬that they are
offered shows that they have attained nearness to their Lord and have
been perfectly purified of vices and sins. Despite all these explanatory
attempts, the caveat has to be kept in mind that our imagination is not
capable of understanding the future life in a different dimension, “No
soul knows what joy of the eyes is kept hidden from them as a reward
for the Good they used to do” (32:17).

ِ ‫ﺇِﻧﱠﺎ ﻧَﺤْ ُﻦ ﻧَ ﱠﺰ ْﻟﻨَﺎ َﻋﻠَ ْﻴﻚَ ْﺍﻟﻘُﺮْ ﺁﻥَ ﺗ‬

ً ‫َﻨﺰ‬
‫ﻳﻼ‬
76:23 Tanzîlan ‫ﻳﻼ‬ ً ‫َﻨﺰ‬
ِ ‫ ﺗ‬is gradual and piecemeal Revelation. It is a
known fact that the Holy Qur’ân was revealed gradually over a period
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 77. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺮﺳﻼﺕ‬

of twenty-three years. The wisdom in this has been explained by the

Holy Qur’ân itself, as such a gradual process of revelation served a
dual purpose. First, it would facilitate believers to learn, remember,
and assimilate it, allowing them to mold their lives in accordance with
its teachings; doing so permitted them to meet the increasing needs of
a changing society and to strengthen the belief and conviction of the
Muslims. Meanwhile, both Muslims and non-Muslims had the
opportunity to witness the fulfilment of some of the revealed
prophecies.

77. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺮﺳﻼﺕ‬

Those Sent Forth
(Revealed before Hijrah)
The preceding chapter dealt with Resurrection and the continuation of
the process of spiritual progress after Resurrection. The topic of the
last two chapters ends in this chapter. The chapter derives its name
from the first word in the first verse Al-Mursalât ‫ ْﺍﻟ ُﻤﺮْ َﺳ َﻼﺕ‬- those sent
ahead, and refers to certain phenomena of nature, which may be winds
or even cosmic winds. The blowing winds are helpful for the moving
of clouds and the sprouting of life. They sometimes become fierce,
furious, and even devastating. Again, there are winds that rent
asunder, thereby performing works of disuniting and joining. Through
the medium of air, we hear and listen and without this agency,
scientific facts and knowledge could not have reached others.
In the spiritual sense Al-Mursalât ‫ ْﺍﻟ ُﻤﺮْ َﺳ َﻼﺕ‬carry the voices of the
Messengers to the ears of the believers. Thus by describing the
phenomenon of nature there has been adduced the great spiritual
revolution that is brought by Divine Messengers among their people,
especially the marvellous moral changes that the Holy Prophet (pbuh)
brought about in the degenerating societies of his time. It is because of

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this that Ibn ‘Abbâs said that, the agency of winds works wonders in
the life of the human being. The word Mursalât ‫ ُﻣﺮْ َﺳ َﻼﺕ‬also stand for
Allâh’s Messengers. Just as winds are health giving and refreshing,
similarly the agency of prophethood is a source of health for the
spiritual life. Mursalât is also an allusion to the spreading of the
message of Allâh, sometimes slowly and gently, and sometimes fast
and vigorously. Just as the wind separates the good grain from chaff,
so the spiritual wind separates believers from the deniers.

ْ َ‫﴾ َﻭﺇِ َﺫﺍ ْﺍﻟ ِﺠﺒَﺎ ُﻝ ﻧُ ِﺴﻔ‬٩﴿ ‫ﺖ‬

‫ﺖ‬ ْ ‫ﻓَﺈ ِ َﺫﺍ ﺍﻟﻨﱡﺠُﻮ ُﻡ ﻁُ ِﻤ َﺴ‬
ْ ‫﴾ َﻭﺇِ َﺫﺍ ﺍﻟ ﱠﺴ َﻤﺎ ُء ﻓُ ِﺮ َﺟ‬٨﴿‫ﺖ‬
77:8-10 In these verses, some of the signs of the approaching days are
recounted. “When the small stars are made to lose their light” also
implies that small worthless religious scholars will be deprived of the
Heavenly light. “When the heavens shall be opened” may be a
reference to some heavenly calamities and perhaps to the discoveries
in space. Al-Jibâl ‫ ْﺍﻟ ِﺠﺒَﺎ ُﻝ‬literally means mountains. Al-Jibâl ‫ ْﺍﻟ ِﺠﺒَﺎ ُﻝ‬also
stand for nations (Tâj, Lane). “When the mountains shall be blown
down to pieces” ‫ﺖ‬ ْ َ‫ َﻭﺇِ َﺫﺍ ْﺍﻟ ِﺠﺒَﺎ ُﻝ ﻧُ ِﺴﻔ‬refers to the powerful nations and
influential people who will be laid low and also to the advancements
in science and technology which led to the blowing up of mountains
to build means of transport, communication, to tame rivers and to
exploit natural resources. It may also refer to a heavenly calamity still
waiting.

َ ْ‫ﺃَﻟَ ْﻢ ﻧَﺠْ َﻌ ِﻞ ْﺍﻷَﺭ‬

‫ﺽ ِﻛﻔَﺎﺗًﺎ‬
77:25 Kifâtâ ‫ ِﻛﻔَﺎﺗًﺎ‬from kafata َ‫ – َﻛﻔَﺖ‬to draw things or objects near.
The verse refers to the phenomenon of gravitation and other physical
laws (cf. 77:25; 77:26: 31:10; 22:31; 16:15; 2:22).

ٍ ِ‫ﺐ ﱠﻻ ﻅَﻠ‬
‫ﻴﻞ‬ ِ ‫ﺍﻧﻄَﻠِﻘُﻮﺍ ﺇِﻟَ ٰﻰ َﻣﺎ ُﻛﻨﺘُﻢ ﺑِ ِﻪ ﺗُ َﻜ ﱢﺬﺑُﻮﻥَ ﺍﻧﻄَﻠِﻘُﻮﺍ ﺇِﻟَ ٰﻰ ِﻅﻞﱟ ِﺫﻱ ﺛَ َﻼ‬
ٍ ‫ﺙ ُﺷ َﻌ‬
ِ َ‫َﻭ َﻻ ﻳُ ْﻐﻨِﻲ ِﻣﻦَ ﺍﻟﻠﱠﻬ‬
‫ﺐ‬

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77:29-33 Ibn ‘Abbâs is of the opinion that here the believers in trinity
are addressed. The followers of this doctrine will be provided with a
shadow with three branches, neither that of the Father nor of the son,
nor of the Holy Spirit. This shadow will neither protect them from the
heat of hell nor safeguard them from the flames spreading all around
them, nor from the onslaughts of sparks. Some portion of this shadow
will consist of smoke, the other of sparks of flames and of burning
coal. This is also an allusion to the wars that Christian nations will be
waging against each other.

78. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ‬

The Message of Great Importance
(Revealed before Hijrah)
This is the first chapter of the last part (Part 30) of the Holy Qur’ân.
The title Al-Nabâ’ ‫ ﺍﻟﻨﺒﺎء‬derives from the second verse of this chapter
and means a message of great importance, an announcement of great
utility that brings knowledge, which inspires awe and makes the heart
tremble with fear (Râghib; Lisân). The chapter gives a brief but awe-
inspiring picture of the Day of Reckoning in continuation of the
previous chapter, and a graphic description of the Heavenly blessings
that await the righteous and of the punishment that will be meted out
to the rejecters of Truth in this life and the next.

َ‫َﻛ ﱠﻼ َﺳﻴَ ْﻌﻠَ ُﻤﻮﻥَ ﺛُ ﱠﻢ َﻛ ﱠﻼ َﺳﻴَ ْﻌﻠَ ُﻤﻮﻥ‬

78:4-5 The words “It is not as they assume. They shall surely know”
have been repeated twice. According to the explanation of Dzahhâk,
the first time serves as a warning to the disbelievers and the repetition
implies that the disbelievers will see not only their own destruction,

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but will also witness the triumph of the faith of Allâh over all other
religions.

َ َ‫َﻭ ْﺍﻟ ِﺠﺒ‬

‫ﺎﻝ ﺃَﻭْ ﺗَﺎﺩًﺍ‬
78:7 The expression “mountains are fixed with pegs” refers to some
laws of physics in the cosmos. Apparently, here is a reference to the
forces of gravitation and other unknown forces interacting in the
cosmos according to certain measures. Similar to the pegs of a tent,
these forces maintain the “mountains” in their positions. It is because
of these forces that the pre-lunar state of the shaking of the earth has
ended.

ْ ‫ﺇِ ﱠﻥ َﺟﻬَﻨ ﱠ َﻢ َﻛﺎﻧ‬

َ ْ‫َﺖ ِﻣﺮ‬
‫ﺻﺎﺩًﺍ‬
78:21-22 Mirsâd ‫ﺻﺎﺩ‬ َ ْ‫ ِﻣﺮ‬is a closed nursing home. This is the
description of hell where the sinners will undergo their treatment. A
“nursing home” is the concept conveyed about hell. Rûmî explains the
concept of punishment in fire in the following words in his Mathnawî:
“Look at the pea in the pot, how it leaps up when it feels the fire.
While boiling it rises to the top and cries, Why are you setting fire
under me? No! Boil nicely now, and do not try to leap away from one
who has made the fire. It is not because you are hateful to him that he
boils you, He boils you so that you gain flavour, and become
nutritious and mingle with essential spirit. This affliction is not
because you are despised. When you were green and fresh, you were
drinking the water in the garden, that water drinking was for the sake
of this fire.”

‫ﱠﻻﺑِﺜِﻴﻦَ ﻓِﻴﻬَﺎ ﺃَﺣْ ﻘَﺎﺑًﺎ‬

78:23 Ahqâb ‫ ﺃﺣﻘﺎﺏ‬in the sense of delay such as rain was delayed.
Thus, ahqâb is a long period but not eternity or forever. Here the

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 79. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ‬

Qur’ânic concept of hell is mentioned. Contrary to the Christian view,

the stay in the “hell” is not forever (see: 78:21-22).

‫ﺐ ﺃَ ْﺗ َﺮﺍﺑًﺎ‬
َ ‫َﻭ َﻛ َﻮﺍ ِﻋ‬
78:33 Atrâb ‫ ﺃَ ْﺗ َﺮﺍﺑًﺎ‬is usually translated as young maidens, but the root
َ ‫ﺗَ َﺮ‬, which means to have much earth or dust, turâb ‫ ﻧُﺮﺍﺏ‬is
is taraba ‫ﺏ‬
dust. Atrâb ‫ ﺃﺗﺮﺍﺏ‬stands for humbleness.

79. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ‬

Those who Perform their Duties Vigorously
(Revealed before Hijrah)
The first five verses of this chapter describe five stages of character
development. In order to reach the point of possible perfection,
whether spiritual or material, it is binding upon a person to pass
through these five stages, befitting the noble position of the
Companions of the Holy Prophet (pbuh). Accordingly, these five
stages describe the stages of a Seeker on his spiritual pathway to
Allâh.

‫ﺕ ﻏَﺮْ ﻗًﺎ‬ ِ ‫َﻭﺍﻟﻨﱠ‬

ِ ‫ﺎﺯﻋَﺎ‬
79:1 Al-Nâzi‘ât ‫ﺕ‬ ِ ‫ﺍﻟﻨﱠ‬- who perform their duties vigorously, also
ِ ‫ﺎﺯﻋَﺎ‬
means groups of people who draw arrows and bows as the followers
of the Holy Prophet (pbuh). Atâ has said that it alludes to bows which
are drawn in jihâd.

‫ﺕ َﺳ ْﺒﺤًﺎ‬
ِ ‫َﻭﺍﻟﺴﱠﺎﺑِ َﺤﺎ‬
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 80. CHAPTER ‫ﺳﻮﺭﺓ ﻋﺒﺲ‬

79:3 Sâbihât ‫ﺕ‬ ِ ‫ ﺍﻟﺴﱠﺎﺑِ َﺤﺎ‬- who steer their courses swiftly, also means the
swift-footed horses with fighters on their backs who go far into the
battle in pursuit of their enemies and try to excel one another in
carrying their mission for the cause of Truth (Ibn Kathîr)

80. CHAPTER ‫ﺳﻮﺭﺓ ﻋﺒﺲ‬

He Frowned
(Revealed before Hijrah)
We are told in this chapter that the poor and the oppressed will rise to
exalted positions. It also informs us of the importance of being
conscious of the downtrodden and oppressed people. It is not only
worldly and social status that determines the real worth of a person
but the goodness of the heart and willingness to listen to the Truth.
Moral values and spiritual qualities count more than anything else in
determining the true rank of a person. Verses 11 to 16 not only laud
the sublimity of the Holy Qur’ân but also points out the high stature of
its writers, reciters and those who commit it to memory.

ٰ‫﴾ ﺃَﻥ َﺟﺎ َءﻩُ ْﺍﻷَ ْﻋ َﻤﻰ‬١﴿ ‫ﺲ َﻭﺗَ َﻮﻟﱠ ٰﻰ‬

َ َ‫َﻋﺒ‬
80:1-8 It is narrated that a blind man (Ibn Umm-i-Maktûm)
approached the Holy Prophet (pbuh) with some questions. The Holy
Prophet (pbuh) was busy discussing his message with some nobles of
Makkah. He felt interrupted and “frowned” (‫) َﻋﺒَﺲ‬. In this situation
these verses were revealed. The Holy Prophet (pbuh) realized that he
was not kind to the blind man. He approached Ibn Umm-i-Maktûm
and treated him with all due respect according to the traditions of that
time. This incident is a proof that the Holy Prophet (pbuh) himself
acted according to the Divine Revelation as soon as it was revealed.
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 81. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ‬

ُ‫ﺛُ ﱠﻢ ﺃَ َﻣﺎﺗَﻪُ ﻓَﺄ َ ْﻗﺒَ َﺮﻩ‬

81:21 Qabar ‫“ – ْﻗﺒَﺮ‬the grave”. in the Qur’ânic sense is not the pit in
which the body is buried, nor is this the pyre prepared for the burning
of the dead body. Here the grave is another name for Barzakh or the
intermediate state in which human souls live after death until the
Resurrection, where every human soul after its departure from its
physical habitation has to go, even though that human being’s body is
drowned or burnt to ashes or is eaten by some beast. Human soul
acquires a new body and an abode of happiness or of misery,
according to the nature of the actions the person has done during his
life on earth. The Prophet (pbuh) said, ‫ ﺍﻟﻘﺒﺮ ﺭﻭﺿﺔ ﻣﻦ ﺭﻳﺎﺽ ﺍﻟﺠﻨٌﺔ‬- The
grave in which a believer is put is a garden.

81. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ‬

Losing of the Light
(Revealed before Hijrah)
The chapter speaks of the great changes that will take place in the
world after the Revelation of the Holy Qur’ân. After a fleeting
reference to the moral degeneration of the Muslims at the time of the
advent of Mehdi ( - the promised Saviour) and the causes thereof, the
chapter continues by striking a note of optimism and cheerfulness to
the believers and gives promise that eventually their future will be
bright and glorious. We are informed of the progress of human
civilization in the times after the Revelation of the Holy Qur’ân. Many
of these verses are so clear that no further explanation is needed in the
light of what we know today.

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 81. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ‬

ْ ‫ﺇِ َﺫﺍ ﺍﻟ ﱠﺸ ْﻤﺲُ ُﻛ ﱢﻮ َﺭ‬

‫ﺕ‬
81:1 The sun is also an allusion to the Holy Qur’ân and its teachings
(see 25:30).

ْ ‫َﻭﺇِ َﺫﺍ ﺍﻟﻨﱡﺠُﻮ ُﻡ ﺍﻧ َﻜﺪ ََﺭ‬

‫ﺕ‬
81:2 The stars also stand for the people with Divine knowledge.

ْ ‫َﻭﺇِ َﺫﺍ ْﺍﻟ ِﺠﺒَﺎ ُﻝ ُﺳﻴ َﱢﺮ‬

‫ﺕ‬
81:3 The “mountains” also represent powerful nations.

ْ َ‫َﻭﺇِ َﺫﺍ ْﺍﻟ ِﻌ َﺸﺎ ُﺭ ُﻋﻄﱢﻠ‬

‫ﺖ‬
81:4 “When the excellent she-camel will be discarded” is a prophecy
concerning the future means of transportation that will replace the
camel as means of transport.

ِ ‫َﻭﺇِ َﺫﺍ ْﺍﻟ ُﻮﺣُﻮﺵُ ﺣ‬

ْ ‫ُﺸ َﺮ‬
‫ﺕ‬
81:5 Here is a reference to animal reservations such as the ones
created in Africa and elsewhere.

ْ ‫َﻭﺇِ َﺫﺍ ْﺍﻟﺒِ َﺤﺎ ُﺭ ﺳُﺠﱢ َﺮ‬

‫ﺕ‬
81:6 The huge rivers shall be drained off and diverted for irrigational
purposes.

ْ ‫َﻭﺇِ َﺫﺍ ﺍﻟﻨﱡﻔُﻮﺱُ ُﺯ ﱢﻭ َﺟ‬

‫ﺖ‬
81:7 Far off inhabitants are brought closer to each other with new and
faster means of transportation and communication.

﴾٩﴿ ْ َ‫ﺐ ﻗُﺘِﻠ‬

‫ﺖ‬ ْ َ‫َﻭﺇِ َﺫﺍ ْﺍﻟ َﻤﻮْ ُءﻭ َﺩﺓُ ُﺳﺌِﻠ‬
ٍ ‫﴾ ﺑِﺄَﻱﱢ َﺫ ْﻧ‬٨﴿ ‫ﺖ‬
1008
 81. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ‬

81:8-9 Here is a reference to a change of attitude and laws regarding

some vices committed in the days of the past.

ْ ‫ُﻒ ﻧُ ِﺸ َﺮ‬
‫ﺕ‬ ُ ‫َﻭﺇِ َﺫﺍ ﺍﻟﺼﱡ ﺤ‬
81:10 A reference to the spread of knowledge and information.

ْ َ‫َﻭﺇِ َﺫﺍ ﺍﻟ ﱠﺴ َﻤﺎ ُء ُﻛ ِﺸﻄ‬

‫ﺖ‬
81:11 Samâ’ ‫ ﺍﻟ ﱠﺴ َﻤﺎء‬is anything that is above us (cf. 22:15). This
includes the air and the space. Here the discovery of the heights is
mentioned, which is not limited to the air space above us, the moon
and the stars, but also encompasses the discovery of far off objects in
the universe.

ْ ‫َﻭﺇِ َﺫﺍ ْﺍﻟ َﺠ ِﺤﻴ ُﻢ ُﺳﻌ َﱢﺮ‬

‫ﺕ‬
81:12 Jahîm ‫ ْﺍﻟ َﺠ ِﺤﻴ ُﻢ‬- The hell-Fire stands for massive scale wars.

ِ ‫ﺍﺭ ْﺍﻟ ُﻜﻨ ﱠ‬

‫ﺲ‬ ِ ‫ﻓَ َﻼ ﺃُ ْﻗ ِﺴ ُﻢ ﺑِ ْﺎﻟ ُﺨﻨﱠ‬
ِ ‫ﺲ ْﺍﻟ َﺠ َﻮ‬
81:16 Here we are told how the planets of the earth ascribe to their
unique course. Sometimes they progress ahead and are called Jawâr
ِ ‫ ْﺍﻟ َﺠ َﻮ‬and sometime they begin to recede and go back from whence
‫ﺍﺭ‬
they had come; then they are named as Khunnas ‫ﺲ‬ ِ ‫( ُﺧﻨﱠ‬Lisân). This
and the following verse may refer to celestial objects on elliptical
orbits, thereby receding to their earlier position in respect to the body
they are orbiting around and to other celestial objects which recede by
following a hyperbolic trajectory. This is in contrast to other bodies
that pass by in a straight course without receding. The movement of
these planets and the various influences they exert on earth due to
these movements are somehow necessary for life on earth. This
phenomenon is cited as a proof that the system of our universe is
entirely in the hands of One All-Powerful Organiser. He decrees
things to come into force in any way He will. How can it be
1009
impossible for such an All-Mighty Being to bring about wonderful
changes on the Day of Resurrection or on the approach of
Resurrection? Again, this phenomenon of nature is cited as a proof of
the sending down of Revelation to serve a useful purpose for the
spiritual evolution of humanity. Just as the making of the planets and
their forwards and backwards journeying is an important means of
physical sustenance of humankind, similarly Revelation and Divine
Messages are an important means of the spiritual and moral uplifting
of humankind.

َ ‫َﻭﺍﻟﻠﱠﻴ ِْﻞ ﺇِ َﺫﺍ َﻋ ْﺴ َﻌ‬

‫ﺲ‬
81:17 After presenting the heavenly signs of the planets, some of the
earthly phenomena are taken into consideration. “When the night
begins to depart”, the dawn appears with all its glory. Similar are the
gloomy conditions on earth when the Divine Revelations are sent to
the people for their enlightenment and guidance.
‫ﺎﻉ ﺛَ ﱠﻢ‬ ِ ْ‫﴾ ِﺫﻱ ﻗُ ﱠﻮ ٍﺓ ِﻋ ْﻨ َﺪ ِﺫﻱ ْﺍﻟ َﻌﺮ‬١٩﴿ ‫ُﻮﻝ َﻛ ِﺮ ٍﻳﻢ‬
ٍ َ‫﴾ ُﻣﻄ‬٢٠﴿ ‫ﺵ َﻣ ِﻜﻴ ٍﻦ‬ ٍ ‫ﺇِﻧﱠﻪُ ﻟَﻘَﻮْ ُﻝ َﺭﺳ‬
﴾٢١﴿ ‫ﻴﻦ‬ ٍ ‫ﺃ ِﻣ‬ َ
81:19-21 The verses say that the Holy Qur’ân was revealed to the
Holy Prophet (pbuh) as it is. It is the noble Messenger himself who,
having received the message from Allâh conveyed it to humankind. It
does not mean that Allâh had certain messagess to convey to human
beings and that the Holy Prophet (pbuh) expressed that Divine
purpose and those messages in his own words.

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 82. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﻧﻔﻄﺎﺭ‬

82. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﻧﻔﻄﺎﺭ‬

The Cleaving Asunder
(Revealed before Hijrah)
This chapter is like an appendix to the preceding chapter though
bearing a separate name. It emphasizes in very strong words the
importance and the certainty of the Day of Judgment and explains
vividly the events that are to take place at the time of the Resurrection
when it draws near. It tells us that the heavenly rain of the Divine
Revelation imparts vigour and strength to the spiritual powers of
human beings. At the advent of Resurrection the heavens might be
rent asunder and the earth cleft apart and the mountains fall down into
pieces and the wrath of Allâh will be excited and the Divine
punishment will overtake the world and tremendous change will
become visible in the system of heavenly bodies so much so that
every item of the universe will leave its centre and place. It will be so
that, after making everything extinct, Allâh will appear in his True and
Magnanimous manifestation of the One All-Powerful Being.

ْ ‫ﺇِ َﺫﺍ ﺍﻟ ﱠﺴ َﻤﺎ ُء ﺍﻧﻔَﻄَ َﺮ‬

‫ﺕ‬
82:1 The Holy Qur’ân has condemned the propagation of the
Christian doctrines of Trinity, the sonship of Jesus and Atonement
with the same strong words of Fatatra ‫ – ﻓَﻄَﺮ‬to cleave asunder, to
burst. ‫ﻖ ْﺍﻷَﺭْ ﺽُ َﻭﺗَ ِﺨﺮﱡ ﺍﻟْ ِﺠﺒَﺎ ُﻝ ﻫَ ًّﺪﺍ ﺃَﻥ َﺩﻋَﻮْ ﺍ ﻟِﻠﺮﱠﺣْ َﻤ ٰـ ِﻦ َﻭﻟَ ًﺪﺍ‬
‫ﺍﺕ ﻳَﺘَﻔَﻄﱠﺮْ ﻥَ ِﻣ ْﻨﻪ ُ َﻭﺗَﻨ َﺸ ﱡ‬
ُ ‫ﺗَ َﻜﺎ ُﺩ ﺍﻟ ﱠﺴ َﻤﺎ َﻭ‬
“The heavens might well-nigh be rent asunder thereat and the earth
cleave asunder and the mountains fall down into pieces as they ascribe
a son to Allâh” (19:91-92).

ْ ‫َﻭﺇِ َﺫﺍ ْﺍﻟ َﻜ َﻮﺍ ِﻛﺐُ ﺍﻧﺘَﺜَ َﺮ‬

‫ﺕ‬
82:2 The expression “when the planets will become dispersed” also
means the disappearance of persons possessing true spiritual
knowledge and guidance and their becoming rare. It may also mean

1011
 82. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﻧﻔﻄﺎﺭ‬

when scholarly divines will spread to the corners of the earth. This
refers to the changes in the later days.

ْ ‫َﻭﺇِ َﺫﺍ ْﺍﻟﺒِ َﺤﺎ ُﺭ ﻓُﺠﱢ َﺮ‬

‫ﺕ‬
82:3 Bihâr ‫( ﺑِ َﺤﺎ ُﺭ‬plural) are rivers and oceans. The opinion by some
translators that al-Bihâr ‫ ْﺍﻟﺒِ َﺤﺎ ُﺭ‬are only the salty oceans is wrong, as
elsewhere we read, “Two waters (‫)ﺍﻟﺒَﺤْ َﺮﺍ ِﻥ‬ ْ are not alike, the one is
palatable, sweet and pleasant, while the other is saltish and bitter”
(35:12). We can read that the time will come when the rivers and great
waters are made to flow into one another by means of canals and the
mouth of the seas will be dug wide open so as to make large ships
pass through them. The reference may also apply to the canals of
Panama and Suez. Metaphorically speaking, the verse also means that
the rivers of all sciences and all categories of knowledge will flow
forth.

ْ ‫َﻭﺇِ َﺫﺍ ْﺍﻟﻘُﺒُﻮ ُﺭ ﺑُ ْﻌﺜِ َﺮ‬

‫ﺕ‬
82:4 Bu‘thirat ‫ﺕ‬ ْ ‫ ﺑُ ْﻌﺜِ َﺮ‬is derived from ba‘thara ‫ْﺜﺮ‬
َ ‫ – ﺑﻌ‬to lay open the
earth, to excavate the earth. The verse refers to archaeological
excavations. It may thus mean that in the later days graves will be laid
open as has been done in the case of the tombs of the ancient kings of
Egypt and elsewhere. It also means that the long forgotten monuments
and towns submerged will be dug out and laid open. The laying open
of the earth also refers to the mining of metals and precious stones,
and drilling deep for oil and gas wells or perhaps the scientific
exploration of the depths of the earth. As regards its metaphoric
meanings, it can be interpreted as saying that owing to the spiritual
renaissance the spiritually dead will come to life. Imâm Râghib has
given the metaphorical meanings to this verse that dead and lifeless
teachings will be revived (see 100: 9).

ْ ‫ﺖ َﻭﺃَ ﱠﺧ َﺮ‬
‫ﺕ‬ ْ ‫ﺖ ﻧَ ْﻔﺲٌ ﱠﻣﺎ ﻗَ ﱠﺪ َﻣ‬
ْ ‫َﻋﻠِ َﻤ‬
1012
82:5 The expression also means, “The deeds that ought to be done
were not done, and the deeds that should not be done were done.”

َ‫ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠَﻘَﻚَ ﻓَ َﺴﻮﱠﺍﻙَ ﻓَ َﻌ َﺪﻟَﻚ‬

82:7 “then perfected you (with wisdom), then endowed you with great
natural powers and faculties“. Every form needs a temperament. Our
temperament is based on our faculties. Faculties are like tools and the
best craftsman can make the best use of these tools. If we ponder over
all the faculties and natural powers we have been endowed with, we
can well realize that we can rise to the highest peaks of spiritual and
scientific eminence.

َ ‫ﻓِﻲ ﺃَﻱﱢ ﺻ‬
َ َ‫ُﻮﺭ ٍﺓ ﱠﻣﺎ َﺷﺎ َء َﺭ ﱠﻛﺒ‬
‫ﻚ‬
82:8 “He fashioned in whatever form it pleased Him”. Here mâ ‫ ﻣﺎ‬is
an infinite particle, which applies to everything including our faculties
and different temperaments.

1013
 83. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻄﻔﻔﻴﻦ‬

83. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﻄﻔﻔﻴﻦ‬

The Defaulters in Duty
(Revealed before Hijrah)
In the preceding chapter, attention was drawn to a person’s duties
towards his Creator, while here we are pointedly reminded of our
duties towards our fellow humans.

َ‫َﻭ ْﻳ ٌﻞ ﻟﱢ ْﻠ ُﻤﻄَﻔﱢﻔِﻴﻦ‬
83:3 Al-Mutaffifîn ‫– ﺍﻟﻤﻄﻔﻔﻴﻦ‬are those who give less than what is due.
This word is used not only for giving short measure or short weight
but also for falling short of ones duties in every walk of life especially
in a person’s dealings with his fellow-beings with special reference to
the cruel exploitation of the weaker by the more powerful. If only this
single rule of guidance were enacted upon, many evils of society and
many other harmful factors that endanger the peace and harmony of
the community would be rooted out.

ِ ‫َﺎﺏ ْﺍﻟﻔُﺠ‬
‫ﱠﺎﺭ ﻟَﻔِﻲ ِﺳﺠﱢﻴ ٍﻦ‬ َ ‫َﻛ ﱠﻼ ﺇِ ﱠﻥ ِﻛﺘ‬
83:7 Here, the unjust and the dishonest (Al-Fujjâr ‫)ﺍﻟﻔُﺠﱠﺎﺭ‬ ْ are warned
that they will not be left unpunished. Our bad actions are preserved
and kept so to speak in Sijjîn ‫ ِﺳﺠﱢﻴﻦ‬- a place of disgrace and ignominy.
Sijjîn is derived from sijin ‫ ِﺳﺠﻦ‬meaning a prison where one cannot
make any progress and their faculties of doing good are shut up as if
in prison.

‫﴾ َﻭ َﻣﺎ ﻳُ َﻜ ﱢﺬﺏُ ﺑِ ِﻪ ﺇِ ﱠﻻ‬١١﴿‫ﱢﻳﻦ‬ ِ ‫﴾ ﺍﻟﱠ ِﺬﻳﻦَ ﻳُ َﻜ ﱢﺬﺑُﻮﻥَ ﺑِﻴَﻮْ ِﻡ ﺍﻟﺪ‬١٠﴿ َ‫َﻭ ْﻳ ٌﻞ ﻳَﻮْ َﻣﺌِ ٍﺬ ﻟﱢ ْﻠ ُﻤ َﻜ ﱢﺬﺑِﻴﻦ‬
َ‫ﺎﻝ ﺃَ َﺳﺎ ِﻁﻴ ُﺮ ْﺍﻷَ ﱠﻭﻟِﻴﻦ‬
َ َ‫﴾ ﺇِ َﺫﺍ ﺗُ ْﺘﻠَ ٰﻰ َﻋﻠَ ْﻴ ِﻪ ﺁﻳَﺎﺗُﻨَﺎ ﻗ‬١٢﴿ ‫ُﻛﻞﱡ ُﻣ ْﻌﺘَ ٍﺪ ﺃَﺛِ ٍﻴﻢ‬
83:10-17 People who deny messengers coming forward with Divine
Truth will face harmful conseuences. The basic reason for this
disbelief is the denial of the Judgment Day. Arrogance, pride and

1014
stubborness in the conduct of the ordinary affairs of life are the major
hindrances in the path of belief. It is a sublime characteristic of the
Holy Qur’ân, that cites again and again the causes of every effect in
the most opportune manner and thus leads to the conclusion of how
the result of one action becomes the cause of another. In the verses
12-17 is embedded prophecies of future great wars among the
rejecters of Truth.

ِ ‫َﺎﺏ ْﺍﻷَﺑ َْﺮ‬

َ‫ﺍﺭ ﻟَﻔِﻲ ِﻋﻠﱢﻴﱢﻴﻦ‬ َ ‫َﻛ ﱠﻼ ﺇِ ﱠﻥ ِﻛﺘ‬
83:18 On the other hand, those who are conscious of their duties
towards fellow human beings and their Creator and who are true to
their obligations and responsibilities to others (- Abrâr), their deeds
shall be kept in elevated and lofty places: - ‘Alîyyîn َ‫ ِﻋﻠﱢﻴﱢﻴﻦ‬. This word is
derived from a‘lâ ‫ – ﺃﻋﻠﺊ‬to rise, to be high, be elevated and lofty.

84. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻻﻧﺸﻘﺎﻕ‬

The Bursting Asunder
(Revealed before Hijrah)
Just as the rainwater helps the hidden powers of the seed to burst
asunder, grow and develop, similarly the coming down of the Divine
Revelation helps a person to do so.

‫ﺖ‬ ْ ‫﴾ َﻭﺃَ ِﺫﻧ‬١﴿ ‫ﺖ‬

ْ ‫َﺖ ﻟِ َﺮﺑﱢﻬَﺎ َﻭ ُﺣﻘﱠ‬ ْ ‫ﺇِ َﺫﺍ ﺍﻟ ﱠﺴ َﻤﺎ ُء ﺍﻧ َﺸﻘﱠ‬
84:1-2 All heavenly bodies are included in the word Samâ’ ‫ ﺍﻟ ﱠﺴ َﻤﺎ ُء‬and
these bodies will be destroyed at the time of the Resurrection. Their
listening means their being obedient to Divine Command.
1015
Metaphorically Inshiqâq ‫ ﺍﻻﻧﺸﻘﺎﻕ‬- the bursting asunder may mean the
coming down of Divine Revelation.

ْ ‫َﻭﺇِ َﺫﺍ ْﺍﻷَﺭْ ﺽُ ُﻣ ﱠﺪ‬

‫ﺕ‬
84:3 Muddat ‫ﺕ‬ ْ ‫ ُﻣ ﱠﺪ‬is from madda ‫ ُﻣﺪ‬meaning to stretch. The stretching
of the earth also signifies the extensiveness of the cosmos and its
fertility.

‫ﺎﻥ ﺇِﻧﱠﻚَ َﻛﺎ ِﺩ ٌﺡ ﺇِﻟَﻰٰ َﺭﺑﱢﻚَ َﻛ ْﺪﺣًﺎ ﻓَ ُﻤ َﻼﻗِﻴ ِﻪ‬ ِ ْ ‫ﻳَﺎ ﺃَﻳﱡﻬَﺎ‬
ُ ‫ﺍﻹﻧ َﺴ‬
84:6 This verse indicates that the Resurrection is also the imbedded
yearning of a person who is striving hard to come closer to his Lord.

َ ‫َﻭ ْﺍﻟﻘَ َﻤ ِﺮ ﺇِ َﺫﺍ ﺍﺗﱠ َﺴ‬

‫ﻖ‬
84:18 “And the moon when it became full,” that is to say: in the
journey leading to the unveiling of the Divine Realities, the seeker
moves through various stages of knowledge.

85. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﺮﻭﺝ‬

The Starry Spheres
(Revealed before Hijrah)
In verse 18 of the preceding chapter “And the moon when it became
َ ‫ َﻭ ْﺍﻟﻘَ َﻤ ِﺮ ﺇِ َﺫﺍ ﺍﺗﱠ َﺴ‬, has been cited as a proof that the human being is
full” ‫ﻖ‬
bound to move onward from stage to stage in a progression from birth,
through growth, decline, death, and finally Resurrection. Here the

1016
 85. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﺮﻭﺝ‬

stars are cited as evidence of the Truth. These stars are also
Companions of the Holy Prophet (pbuh) as designated by the Holy
Prophet (pbuh) himself, “My Companions are just like stars”. The
term also stands for the Divine Reformers (Mujaddad) of the Islamic
community and the righteous.
Ibn al-‘Arabî says, “In the Prophets whom Allâh has sent since all
ages since the creation of humankind, and especially in the last and
the seal of them, the Holy Prophet Muhammad (pbuh), we are given a
clear voice that speaks guidance to our souls. Although prophethood
has ended now until the end of time, in every age the world will
contain a spiritual Pole - a star whose position guides the wayfarer in
the right direction. Not all may know his name and place, yet he is the
guide of the time, and the Divine representative who explains Allâh’s
ordinances. If you meet him, you will know him and his position. If
you find consistency in what he says and what he is, then listen to
him.”This chapter contains prophecies and arguments that the Prophet
of Islam was the final Prophet for all times and to all classes of
people. Arguments have been provided to show that the enemies of
Islam will suffer destruction. As a proof of the fulfilment of these
Qur’ânic prophecies, the events from the life of Pharaoh and those
about the destruction of the people of Thamûd, and the incidents that
happened to the Fellows of the Trench are cited.

‫َﻭ ْﺍﻟﻴَﻮْ ِﻡ ْﺍﻟ َﻤﻮْ ُﻋﻮ ِﺩ َﻭ َﺷﺎ ِﻫ ٍﺪ َﻭ َﻣ ْﺸﻬُﻮ ٍﺩ‬

85:2 Al-Yaum al-Mau‘ûd ‫ ْﺍﻟﻴَﻮْ ِﻡ ْﺍﻟ َﻤﻮْ ﻋُﻮ ِﺩ‬- The Promised Day. The
Promised Day has been interpreted in various ways. According to
some it is the day of victory of Muslims at Badr, others interpret it as
the day when Pharaoh, the people of Thamûd and the Fellows of the
Trench were destroyed (cf.; verse 4 and 17-18). For the Shî‘a school
of thought it is the Day of Ashura and still for others, it is the day of
gathering, which is Friday. For the Gnostics “The Promised Day” is
the Day of Resurrection as supported by the next verse where we read

1017
“Shâhid wa Mashhûd ‫ َﻭﺷَﺎ ِﻫ ٍﺪ َﻭ َﻣ ْﺸﻬُﻮ ٍﺩ‬. It is the Day when the righteous
will enjoy the bliss of meeting with their Lord. Not all these
interpretations can be challenged. When we read the verses 7, 10-12),
it appears that the Promised Day is the Day of the Triumph of the
righteous.

‫ﻗُﺘِ َﻞ ﺃَﺻْ َﺤﺎﺏُ ْﺍﻷُ ْﺧ ُﺪﻭ ِﺩ‬

85:4 In order to explain this verse, some commentators refer to the
burning to death of some Christians by the Jewish king Dhu Nawâs of
Yemen (Râzî), some others refer to the Biblical legend of
Nebuchadnezzars attempt to burn three Israelites in a fiery furnace
(Dan. 3.19-22). The verse in general applies to those enemies of truth
who at the time of every Divine Reformer bitterly oppose and
persecute the believers. There may be a prophetical reference here to
the Confederates at the Battle of the Trenches. The fire is generally
spoken about as war in the Qur’ânic phraseology.

‫ﻳﺰ ْﺍﻟ َﺤ ِﻤﻴ ِﺪ‬

ِ ‫ﺎ¶ِ ْﺍﻟ َﻌ ِﺰ‬
‫َﻭ َﻣﺎ ﻧَﻘَ ُﻤﻮﺍ ِﻣ ْﻨﻬُ ْﻢ ﺇِ ﱠﻻ ﺃَﻥ ﻳ ُْﺆ ِﻣﻨُﻮﺍ ﺑِ ﱠ‬
85:8 This verse indicates that the enemies of Truth know in their
heart that their opposition is cruel and unjustified and that the victims
of their tyranny are innocent.

1018
 86. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ‬

86. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ‬

The Night Visitant
(Revealed before Hijrah)
The preceding chapter ended with the announcement of everlasting
Divine protection of the Holy Qur’ân while the chapter under
comment speaks of the guardianship and protection of the Star of
piercing brightness (‫ ) ﺍﻟﻄﺎﺭﻕ‬- the Holy Prophet (pbuh), whose advent
was like the morning star in the night of spiritual darkness. The need
for Divine Revelation, in the final form of the Holy Qur’ân and the
existence of the angels has once again been presented in this chapter,
and as an argument for this, the laws of nature working in the
heavenly bodies are mentioned. Just as the supreme Divine Being has
created millions of heavenly bodies for our physical protection, He
has not neglected the arrangements and provision for our spiritual
well-being. Specifically, rain is likened to revelation. The life of the
greenery and vegetation of the earth depends on the rain coming down
from heaven, and when it ceases to come, the earthly life gradually
dries up. Similarly, the human mind loses its purity and strength of
reason without receiving heavenly Revelation. The subject matter of
the chapter is the protection afforded to every human soul in the
darker period of its spiritual journey. The physical nature of the
human being may be insignificant but the soul given to him helps him
to win a glorious future in the end.

‫﴾ ﻳَ ْﺨﺮُ ُﺝ ِﻣﻦ ﺑَﻴ ِْﻦ‬٦﴿ ‫ﻖ‬

ٍ ِ‫ﻖ ِﻣﻦ ﱠﻣﺎ ٍء ﺩَﺍﻓ‬ َ ِ‫﴾ ُﺧﻠ‬٥﴿ ‫ﻖ‬ َ ِ‫ﺎﻥ ِﻣ ﱠﻢ ُﺧﻠ‬ ِ ْ ‫ﻓَ ْﻠﻴَﻨﻈُ ِﺮ‬
ُ ‫ﺍﻹﻧ َﺴ‬
‫ﺐ‬ِ ِ‫ﺐ َﻭﺍﻟﺘﱠ َﺮﺍﺋ‬ ِ ‫ﺍﻟﺼﱡ ْﻠ‬
86:5-7 “Jetting fluid” ‫ﻖ‬ ٍ ِ‫ ﱠﻣﺎ ٍء ﺩَﺍﻓ‬does not refer to ejected semen. As the
verse specifies, it is the fluid that originates from a region, which lies
between the breastbone (al-Tarâib ‫ﺐ‬ ِ ِ‫ )ﺍﻟﺘﱠ َﺮﺍﺋ‬and the backbone (al-Sulb
‫ﺐ‬
ِ ْ
‫ﻠ‬ ‫)ﺍﻟﺼﱡ‬. Anatomically this is the region of the human heart; and the

1019
 87. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‬

heart has much broader significance in the language of Gnostics. With

this significance, we can reflect on the true message of these verses.

87. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‬

The Most Exalted and High
(Revealed before Hijrah)
When a person attains the highest spiritual status by establishing a
connecting link with his Lord through Prayer, his person reflects
Divine Attributes to such an extent that he becomes a mirror of his
Creator.
In the first four verses of the chapter, we are taught why the perfect
law was not revealed and a perfect Prophet not sent in the beginning
of the creation. The word Rabb - who makes things grow and develop
by stages, implies that a perfect law should be revealed and a perfect
Prophet should be sent when the human beings intellect and reasoning
power have attained a sufficient level of development, which took
place only until after passing through a long and gradual process of
evolution.

‫ﱢﺢ ﺍ ْﺳ َﻢ َﺭﺑﱢﻚَ ْﺍﻷَ ْﻋﻠَﻰ‬

ِ ‫َﺳﺒ‬
87:1 Here we are especially enjoined to reflect on the greatness and
the bounties (Rabûbîyyat) of the Lord, the Most Exalted and High.
There should be a reflective pause after reading this verse.

َ ‫ﷲُ ﺇِﻧﱠﻪُ ﻳَ ْﻌﻠَ ُﻢ ْﺍﻟ‬

◌ۚ ‫ﺠﻬ َْﺮ َﻭ َﻣﺎ ﻳَ ْﺨﻔَ ٰﻰ‬ ‫َﺳﻨُ ْﻘ ِﺮﺋُﻚَ ﻓَ َﻼ ﺗَﻨ َﺴ ٰﻰ ﺇِ ﱠﻻ َﻣﺎ َﺷﺎ َء ﱠ‬

1020
 87. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‬

87:7 When we read: “We will certainly teach you and make you recite
so that you shall not forget”, it has no reference to the following
words “What Allâh please”. These words pertain to other matters of
everyday life, which the Holy Prophet may forget. What was taught
by Allâh, the Exalted One and recited by the Holy Prophet (pbuh) will
not be forgotten. He will deliver it to humankind in exactly the same
words he was taught.

ُ ‫ﺛُ ﱠﻢ َﻻ ﻳَ ُﻤ‬
ٰ‫ﻮﺕ ﻓِﻴﻬَﺎ َﻭ َﻻ ﻳَﺤْ ﻴَﻰ‬
87:13 The verse signifies that there is a no life in the hell, for life is
only for the righteous, neither is there death, as death signifies a state
of complete rest. This is another description of hell.

ٰ‫ﺼﻠﱠﻰ‬
َ َ‫َﻭ َﺫ َﻛ َﺮ ﺍ ْﺳ َﻢ َﺭﺑﱢ ِﻪ ﻓ‬
87:15 Here we are again enjoined to perform our ritual Prayers ( ٰ‫ﺼﻠﱠﻰ‬
َ َ‫) ﻓ‬
regularly and punctually. The Prayer is the Mi‘râj - ascension, a
means of rising to a state of spiritual eminence.

ٰ‫ُﻒ ْﺍﻷُﻭﻟَﻰ‬
ِ ‫ﺇِ ﱠﻥ ﻫَ ٰـ َﺬﺍ ﻟَﻔِﻲ ﺍﻟﺼﱡ ﺤ‬
87:18 This statement points out that the basic teachings of all the
Prophets have always been the same.

1021
 88. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‬
The Overwhelming Event
(Revealed before Hijrah)
This chapter continues the theme of the previous chapter in which we
were especially enjoined to observe Prayers as a means of establishing
a relationship with our Creator. This chapter deals primarily with the
principle that those who keep away from purifying their souls and
remain heedless of establishing ties with Allâh are always
overwhelmed with grief and sorrows. This chapter expresses a special
concern for the collective life of the ummah. The Holy Prophet (pbuh)
generally recited this chapter in Friday and “Eid” prayers.

ِ ‫ﻳﺚ ْﺍﻟﻐ‬
‫َﺎﺷﻴَ ِﺔ‬ ُ ‫ﻫَﻞْ ﺃَﺗَﺎﻙَ َﺣ ِﺪ‬
88:1 Al-Ghâshiyah ‫“ – ْﺍﻟﻐَﺎ ِﺷﻴَ ِﺔ‬The overwhelming event of
Resurrection”. Some commentators also refer Al-Ghâshiyah ‫ ْﺍﻟﻐَﺎ ِﺷﻴَ ِﺔ‬to
the severe famine that held Makkah in its grip for about seven years in
the time of the Holy Prophet (pbuh) and it can also apply to the
punishments of the present life.

‫ﺗُ ْﺴﻘَ ٰﻰ ِﻣ ْﻦ َﻋﻴ ٍْﻦ ﺁﻧِﻴَ ٍﺔ‬

88:5 “Spring of boiling hot water” (‫ ) َﻋ ْﻴ ٍﻦ ﺁﻧِﻴَ ٍﺔ‬can never quench the
thirst from heat. According to al-Qaffal this kind of hellish drink and
food conveys the same sense as expressed by the words of the utterly
hopeless.

1022
 89. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ‬
The Dawn
(Revealed before Hijrah)
The preceding chapter dealt with the vicissitudes a person has to
endure in this life and the life of the Hereafter if he loses touch with
his Creator. In this chapter we are reminded again how we can guard
ourselves against such difficulties of life, namely by devoting
ourselves to the worship of Allâh and to fervent Prayers. We can make
ourselves safe and secure and enjoy complete immunity from fear of
failure or faltering and attain the bliss of the “Soul-at-rest” (Nafs al-
ْ ‫)ﻧﱠ ْﻔﺲُ ْﺍﻟ ُﻤ‬. Those who are bent upon opposing Allâh
Mutma’innah ُ ‫ﻄ َﻤﺌِﻨﱠﺔ‬
and his Messengers are warned by the example of the destruction of
the people of ‘Âd, the people of Thamûd and of Pharaoh.

ِ ‫﴾ َﻭﺍﻟﻠﱠﻴ ِْﻞ ﺇِ َﺫﺍ ﻳَﺴ‬٣﴿‫﴾ َﻭﺍﻟ ﱠﺸ ْﻔ ِﻊ َﻭ ْﺍﻟ َﻮ ْﺗ ِﺮ‬٢﴿‫ﺎﻝ َﻋ ْﺸﺮ‬

‫﴾ ﻫَﻞْ ﻓِﻲ‬٤﴿‫ْﺮ‬ ٍ َ‫﴾ َﻭﻟَﻴ‬١﴿‫َﻭ ْﺍﻟﻔَﺠْ ِﺮ‬
‫َ ٰﺫﻟِﻚَ ﻗَ َﺴ ٌﻢ ﻟﱢ ِﺬﻱ ِﺣﺠْ ٍﺮ‬
89:1-5 The introductory five verses specify the times that are
particularly suited for the offering of prayers and for remembrance of
our Lord. It is the prayer at the time of the daybreak (Salât al-Fajr),
then the last ten nights of the month of fasting (‫ ) ﻟَﻴَﺎ ٍﻝ َﻋ ْﺸ ٍﺮ‬that is the
starting time of the observance of I‘tikâf when a Muslim may spend
day and night in a mosque in seclusion. Then an even and odd number
of prayers are mentioned, which are performed before sleep and
during the ten nights of seclusion in the mosque. The ten nights are
also in reference to the last ten nights of the month of Ramadzân.
“And the Night when it moves on” refers to the Night of Majesty –
Lailah-tul-Qadr. Ibn ‘Abbâs supported this interpretation on the
authority of the Holy Prophet (pbuh). Tabriz has gone so far as to say
that the aforementioned interpretation of the ten nights has been

1023
 89. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ‬

confirmed by consensus. When the Holy Prophet (pbuh) was

requested to comment upon the significance of the “even and odd” -
he is reported to have said that by this expression is meant the prayer,
which consists of both even and odd rak‘ats (cf. 44:89).

‫َﻭﺃَ ﱠﻣﺎ ﺇِ َﺫﺍ َﻣﺎ ﺍ ْﺑﺘ ََﻼﻩُ ﻓَﻘَﺪ ََﺭ َﻋﻠَ ْﻴ ِﻪ ِﺭ ْﺯﻗَﻪُ ﻓَﻴَﻘُﻮ ُﻝ َﺭﺑﱢﻲ ﺃَﻫَﺎﻧَ ِﻦ‬
89:16 the source of “disgrace” (ُ‫ )ﺍ ْﺑﺘ ََﻼﻩ‬is not the Lord, but the human
actions, as verse that follows explains. The punishment in the form of
disgrace is the result of evil deeds (cf. 2:81)

ً‫ﺿﻴﱠﺔ‬
ِ ْ‫ﺍﺿﻴَﺔً ﱠﻣﺮ‬ ْ ‫ﻳَﺎ ﺃَﻳﱠﺘُﻬَﺎ ﺍﻟﻨﱠ ْﻔﺲُ ْﺍﻟ ُﻤ‬
ِ ‫ﻄ َﻤﺌِﻨﱠﺔُ ﺍﺭْ ِﺟ ِﻌﻲ ﺇِﻟَ ٰﻰ َﺭﺑ ِﱢﻚ َﺭ‬
89:27 Nafs al-Mutma’innah ُ ‫ﻄ َﻤﺌِﻨﱠﺔ‬ْ ‫ ﻧﱠ ْﻔﺲُ ْﺍﻟ ُﻤ‬is the highest stage of a
human’s spiritual development; the stage in which he rests contented
with His Lord and finds his quietude and his delight in Him. When an
earnest soul keeps steadily on his evolutionary journey, it ultimately
ascends to a station where virtue and Divine love engulfs his heart. A
fire from above descends upon him; it burns out the whole of his
physical nature and consumes every vestige of evil inclination that is
therein, and he becomes reconciled to his Lord. Blessed is the one
with whom his Lord is pleased. One who is pleasing is being loved;
therefore, what the Loved One does is also love. The servants
mentioned here are those who know their Lord. The personal pronoun
in “My Paradise” is used to express Divine love, which is nearness
and intimacy. Such persons, as true servants of their Lord, are covered
by the protection of this proximity.

1024
 90. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ‬
The City (of Makkah)
(Revealed before Hijrah)
The preceding chapter contained a warning to those who oppose the
prophet of their time with reference to the fate of other surrounding
strong powers of Âd in their east, the people of Thamûd in their west
and the decedents of Pharaoh in their north-west. Thus, from all the
three bordering lands of the peninsula lessons are drawn for the
antagonists. Now in this chapter a prophecy was made that the Holy
Prophet (pbuh) will alight as a conqueror in his native city ( ‫َﻭﺃَﻧﺖَ ِﺣ ﱞﻞ‬
‫) ﺑِﻬَ ٰـ َﺬﺍ ْﺍﻟﺒَﻠَ ِﺪ‬. Commentators generally refer to Al-Balad ‫ ْﺍﻟﺒَﻠَﺪ‬as the city of
Makkah in the context of this verse. Generally speaking, it means any
residential abode and the tenor of the whole chapter seems to warrant
a wider and more general interpretation.

‫َﻭﺃَﻧﺖَ ِﺣﻞﱞ ﺑِﻬَ ٰـ َﺬﺍ ْﺍﻟﺒَﻠَ ِﺪ‬

90:2 Hillun ‫ ِﺣ ﱞﻞ‬signifies that “You will be made free from obligation
in your place of abode; you will be the target of every conceivable
abuse, harm, injury, cruelty or violence against your life, property and
honour in your city; it is considered lawful to do you harm, even to
kill you in your city; you will alight as a conqueror in this city from
where you are being driven out as a fugitive”. All these explanations
apply to the Holy Prophet (pbuh) but also in a broader sense to the
believers, as the message of the Holy Book is meant for all times and
is not limited to particular instances of history.

‫َﻭ َﻭﺍﻟِ ٍﺪ َﻭ َﻣﺎ َﻭﻟَ َﺪ‬

90:3 Wâlid ‫ َﻭﺍﻟِ ٍﺪ‬denotes both male and female parents in the classic
Arabic idiom. The use of the word Father (‫ ) َﻭﺍﻟِ ٍﺪ‬may also refer to
1025
 90. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ‬

Abraham, and the son (‫ ) َﻭﻟِ ٍﺪ‬to Ismâ‘îl. Both of them were the best
examples to be followed. The father and the son (‫ ) َﻭﺍﻟِ ٍﺪ َﻭ َﻣﺎ َﻭﻟَ َﺪ‬have been
cited to bear witness to the Holy Prophet (pbuh) as both had close
connections with the city of Makkah. According to Ibn Jarîr, every
male human being is a father or a son, and as such, he bears witness to
the final Truth revealed by Allâh.

ِ ْ ‫ﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ‬
‫ﺍﻹﻧ َﺴﺎﻥَ ﻓِﻲ َﻛﺒَ ٍﺪ‬
90:4 Kabad ‫ · َﻛﺒَﺪ‬comprises the concept of pain, distress hardship, toil,
and trial. Attention has been drawn to the fact that every person has to
undergo great hardships and incessant struggle in order to achieve the
great goal of spiritual advancement, including physical struggle for
physical progress.

‫﴾ َﻭﻫَ َﺪ ْﻳﻨَﺎﻩُ ﺍﻟﻨﱠﺠْ َﺪ ْﻳ ِﻦ‬٩﴿ ‫﴾ َﻭﻟِ َﺴﺎﻧًﺎ َﻭ َﺷﻔَﺘَﻴ ِْﻦ‬٨﴿‫ﺃَﻟَ ْﻢ ﻧَﺠْ َﻌﻞ ﻟﱠﻪُ َﻋ ْﻴﻨَﻴ ِْﻦ‬
90:8-10 “We have pointed out to him the two conspicuous high ways
‫ َﻭﻫَ َﺪ ْﻳﻨَﺎﻩُ ﺍﻟﻨﱠﺠْ َﺪﻳ ِْﻦ‬. These paths are the paths of evil (- fujr) and of
righteousness (- taqwa; 91:8). Here they are called the two
conspicuous ways in order to denote that they are easily discernible
from a distance and can be clearly distinguished. Allâh has already
given every human being the knowledge of what is virtue and of what
is evil, and of what is fujr and of what is taqwa. He has imbedded this
knowledge in his nature (‫ ;ﻓَﺄ َ ْﻟﻬَ َﻤﻬَﺎ ﻓُﺠُﻮ َﺭﻫَﺎ َﻭﺗَ ْﻘ َﻮﺍﻫَﺎ‬91:8). Now He expects
that the human being will reflect over his own creation and his
physical structure. He has endowed him with two eyes to enable him
to visualize the way chosen for him by his Creator. Then he has
bestowed the power of speech unto him so that he can ask for
guidance if he loses the track. A person then is given the choice to
decide by his own free will which of the two he chooses to follow. He
is however warned that he will be answerable before Allâh for his
decision, as he has no excuse left.

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 91. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‬

‫ﻓَ َﻼ ﺍ ْﻗﺘ ََﺤ َﻢ ْﺍﻟ َﻌﻘَﺒَﺔَ َﻭ َﻣﺎ ﺃَ ْﺩ َﺭﺍﻙَ َﻣﺎ ْﺍﻟ َﻌﻘَﺒَﺔُ ﻓَ ﱡﻚ َﺭﻗَﺒَ ٍﺔ‬
90:13 The freeing of a captive (‫ ) ﻓَ ﱡﻚ َﺭﻗَﺒَ ٍﺔ‬does not only mean the
freeing of a slave; the term also covers all forms of subjugation and
exploitation, social, economic or political that can be described as
slavery. Freeing of a captive also signifies freeing of one’s self, and
others who are plunged in sinful deeds and are slaves of materialism
(Râzî; Baghawî).

91. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‬

The Sun
(Revealed before Hijrah)
The preceding chapter addressed the historical event of the return to
Makkah. In this chapter, the destruction of Thamûd is cited as a
reminder. The chapter, like others contains numerous symbolic
expressions from nature (- ishârât) that refer to a human being as the
“microcosm”.

‫﴾ َﻭ ْﺍﻟﻘَ َﻤ ِﺮ ﺇِ َﺫﺍ ﺗ ََﻼﻫَﺎ‬١﴿‫ُﺤﺎﻫَﺎ‬ ِ ‫ﺍﻟ ﱠﺸ ْﻤ‬

َ ‫ﺲ َﻭﺿ‬
91:1-2 Al-Shams wa Dzuhâha ‫ﺿ َﺤﺎﻫَﺎ‬ ِ ‫“ – ﺍﻟ ﱠﺸ ْﻤ‬The sun and its light
ُ ‫ﺲ َﻭ‬
and heat”. The sun also means the sun of the spiritual world. The earth
receives light from the sun only on an intermittent basis, although the
sun is shining incessantly. Its light has to recur again and again to
illuminate the earth and its inhabitants. Just as the temporary and the
artificial lights of the earth are of inferior value when compared with
the bright and continuous light of the sun, similarly human reason is
incomplete and needs repeated illumination from the Divine light of

1027
 91. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‬

guidance. This necessitates the advents of Allâh’s Prophets and the

final Prophet (pbuh) who will be followed by people endowed with
Divine Light. They have reached proximity to their Lord and are
called, “Auliyâ, Muhaddith and Mujaddadîn in the Islamic
terminology. They are like moon that derive their light from the
original sun. In analogy, the Reformers borrow their light from the
Muhammadan light, which they follow, and then they illuminate the
hearts of those who are receptacles of this light. Other inhabitants of
the earth of their era also benefit from their light.

‫﴾ َﻭﺍﻟﻠﱠﻴ ِْﻞ ﺇِ َﺫﺍ ﻳَ ْﻐ َﺸﺎﻫَﺎ‬٣﴿ ‫ﺎﺭ ﺇِ َﺫﺍ َﺟ ﱠﻼﻫَﺎ‬

ِ َ‫َﻭﺍﻟﻨﱠﻬ‬
91:3-4 The signs of night (‫ ) ﺍﻟﻠﱠ ْﻴ ِﻞ‬and day (‫ ) ﺍﻟﻨﱠﻬَﺎﺭ‬explain that one who
purifies his soul is like the day (cf. 91:9), whose brightness makes
things manifest and thus enables human beings to carry on their
struggle enlightened by Revelation. On the other hand are those who
plunge their souls into the darkness of low desires and therefore,
cannot benefit from the light of the sun.

ِ ْ‫﴾ َﻭ ْﺍﻷَﺭ‬٥﴿ ‫َﻭﺍﻟ ﱠﺴ َﻤﺎ ِء َﻭ َﻣﺎ ﺑَﻨَﺎﻫَﺎ‬

‫ﺽ َﻭ َﻣﺎ ﻁَ َﺤﺎﻫَﺎ‬
91:5-6 The reference to the heaven (‫ )ﺍﻟ ﱠﺴ َﻤﺎ ِء‬and the earth (‫ﺽ‬ ِ ْ‫)ﺍﻷَﺭ‬
ْ
serves to illustrate another aspect of the argument. Though the earth
possesses the powers and capacities to produce all sorts of vegetation
from the seeds, it is helpless without receiving the benefit of rain from
above without which its latent power remains lifeless. Similarly,
human wisdom and the other latent powers of a human being remain
dead and useless without receiving heavenly revelations through the
divinely missioned Prophets.

ٍ ‫َﻭﻧَ ْﻔ‬
‫ﺲ َﻭ َﻣﺎ َﺳ ﱠﻮﺍﻫَﺎ‬
ٍ ‫“ –ﻧَ ْﻔ‬The human soul”. It refers to the mysteries related to
91:7 Nafs ‫ﺲ‬
the knowledge of the human mind and behaviour and to the mental

1028
 91. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‬

faculties necessary for progress, which are given to every human

being. There are some who develop them and make them thrive, yet
others who corrupt them by allowing them to remain hidden and not
employing them to their advantage (cf. 91:10). Moreover, there exists
a unified harmony in the system of the universe, clearly indicating the
unity of God. The perfect souls are the souls of Prophets.

َ ‫ﻓَﺄ َ ْﻟﻬَ َﻤﻬَﺎ ﻓُﺠ‬

َ َ‫﴾ َﻭﻗَ ْﺪ ﺧ‬٩﴿‫﴾ ﻗَ ْﺪ ﺃَ ْﻓﻠَ َﺢ َﻣﻦ ﺯَ ﱠﻛﺎﻫَﺎ‬٨﴿‫ُﻮﺭﻫَﺎ َﻭﺗَ ْﻘ َﻮﺍﻫَﺎ‬
‫ﺎﺏ َﻣﻦ َﺩﺳﱠﺎﻫَﺎ‬
91:8-10 Ilhâm ‫ – ﺇﻟﻬﺎﻡ‬refers to Divine inspiration. It is different from
the Divine Revelation given to the Messengers and Prophets.
Revelations to the Prophets of Allâh and His servants are called wahî -
‫ﻭﺣﻲ‬. Their ranks are much higher. Many people are unaware of the
significance of ilhâm. When, during supplication a person feels
inclined to follow or adopt a certain course of rectitude, it is the first
phase of ilhâm. It can be compared with the inspiration of an inventor
whose mind focuses with concentration on a certain topic while
inventing. Sometimes a person’s natural inclination also serves as an
inspiration for him. ilhâm is the way to righteousness that is revealed
and is to be followed. There is thus a good deal of difference between
ilhâm– inspirations, and Divine Revelations. Râzî says, ilhâm is the
intimation and inspiration that allows a person to distinguish between
good and evil. This happens by virtue of the clarity of a human mind
and his inner light.
Despite this internal voice, a human being may still choose the wrong
way. In contrast, Prophets of Allâh always receive Revelation to
perform what is good and are never incited by them to commit sinful
deeds. It is through ilhâm - Divine inspiration that Allâh has brought
into us the qualities He wants in us so that we may know Him.
Allâh’s free Will has given rise to our free will. His Commands,
rewards and punishments all acknowledge our free will. He does not
compel obedience, but invites us to the abode of salvation, which is
“Fallâh” ‫ﻓﻼٌﺡ‬. The earth revolves involuntarily under His Command
1029
 92. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ‬

and its movements deserve neither reward nor punishment. Only

actions taken by free choice shall be weighed on the Day of Judgment.
Our power of free will, our power of choosing good or evil, is
increased by the inspiration of Rûh al-Quds, or the Iblîs, presenting
opposing choices to us.

‫ﺚ ﺃَ ْﺷﻘَﺎﻫَﺎ‬ ْ َ‫َﻛ ﱠﺬﺑ‬

َ ‫ﺖ ﺛَ ُﻤﻮ ُﺩ ﺑِﻄَ ْﻐ َﻮﺍﻫَﺎﺇِ ِﺫ ﺍﻧﺒَ َﻌ‬
91:11 From this verse on, the remainder of the chapter relates the
account of the people of Thamûd whose end was destruction as they
followed corrupt ways of life. There is thus an implied warning not to
choose the ways of evil and disbelief. Metaphorically, attaching the
highest value to our souls (see verse 7) can be applied to the account
of Allâh’s “she-camel” for our souls have been perfected with
innumerable excellent qualities. As the she-camel used by Shu‘aib to
preach was deterred by his people to move freely and drink, so the
wretched people deter others to drink from the fountain of the love for
Allâh as the word ‫ ُﺳ ْﻘﻴَﺎﻫَﺎ‬indicates. Suqyâh ‫ ُﺳ ْﻘﻴَﺎ‬is the place of drinking.

92. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ‬

The Night
(Revealed before Hijrah)
Allâh’s free Will has given rise to our free will. Only actions taken
because of our free will shall be weighed on the Day of Judgment.
This chapter deals with the subject of the reward of action as the result
of the exercised free will. In the preceding chapter the Prophets were
compared with the sun, and here we are told that those who benefit

1030
from the light of the sun, and those who are heedless to his message
cannot be alike.

‫ﺇِ ﱠﻥ‬ ﴾٣﴿ ‫ﻖ ﺍﻟ ﱠﺬ َﻛ َﺮ َﻭ ْﺍﻷُﻧﺜَ ٰﻰ‬

َ َ‫﴾ َﻭ َﻣﺎ ﺧَ ﻠ‬٢﴿ ‫ﺎﺭ ﺇِ َﺫﺍ ﺗ ََﺠﻠﱠﻰ‬ ِ َ‫﴾ َﻭﺍﻟﻨﱠﻬ‬١﴿ ‫َﻭﺍﻟﻠﱠﻴ ِْﻞ ﺇِ َﺫﺍ ﻳَ ْﻐ َﺸﻰ‬
ٰ‫َﺳ ْﻌﻴَ ُﻜ ْﻢ ﻟَ َﺸﺘﱠﻰ‬
92:1-4 The first four verses of this chapter disapprove of the idea of
unrestrained freedom of behaviour. This is illustrated with an example
of night and of day. The function and purpose assigned to the night is
different from the one of the day. Similarly, the contrast between the
male and the female is brought to attention, who likewise have
different functions and duties assigned to them according to their
different physical constitutions. This law also govern the spiritual life
of human beings.

ٰ‫َﻭﺇِ ﱠﻥ ﻟَﻨَﺎ ﻟَ ْﻶ ِﺧ َﺮﺓَ َﻭ ْﺍﻷُﻭﻟَﻰ‬

92:13 The statement “to Us belong both, the next world and the
present” emphasizes that the life in this world and in the Hereafter are
but two stages of one continuous entity.

َ ‫ﻓَﺄَﻧ َﺬﺭْ ﺗُ ُﻜ ْﻢ ﻧَﺎﺭًﺍ ﺗَﻠَﻈﱠ ٰ َﻼ ﻳَﺼْ َﻼﻫَﺎ ﺇِ ﱠﻻ ْﺍﻷَ ْﺷﻘَﺎﻟﱠ ِﺬﻱ َﻛ ﱠﺬ‬
ٰ‫ﺏ َﻭﺗ ََﻮﻟﱠﻰ‬
92:14 This and the following verses contain a threat. In order to stay
safe from it, it is good to remember the promise our soul made to its
Creator at the time of its creation when He asked, “Am I not your
Lord?” and the soul responded, “Indeed you are!” (7:172). This is the
original promise of our human essence to Allâh, and it exists in all of
us, and the warning is for those who belie this promise ( ٰ‫ﺏ َﻭﺗَ َﻮﻟﱠﻰ‬
َ ‫)ﺍﻟﱠ ِﺬﻱ َﻛ ﱠﺬ‬.

1031
 93. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‬
The Forenoon Brightness
(Revealed before Hijrah)
This Makkan chapter comprising eleven verses contains many
prophecies. The words of the entire chapter swing like a pendulum
between the polarities whose spheres of allusion and references are the
spiritual and the natural “sub-solar” and “sub-lunar” worlds. In the last
sentence, the oscillations of the pendulum come to a sudden halt when
the great Reality (Rabb ٌ‫ )ﺭﺏ‬and His bounties are revealed. Each
resplendent prophecy increases in grandeur and majesty when one
does not find any sign of its occurrence beforehand and no indication
or precursor to base it on before its actual fulfilment. The metaphor of
the rising of the sun illuminating the Divine Revelation is continued
here. As the sunshine is not fully resplendent immediately after the
rising of the sun, so will the truth shine only gradually into its full
brightness.
The commentators are of the opinion that this chapter was revealed
after a pause in the Revelation. According to Bukhârî, this pause was
of two or three days only. The first three verses of the chapter are an
example of the subtle and diversified modes of explaining things from
different angles. The meanings to be conveyed by verses given in the
beginning are explained and made clear in the verses following them
in an alternating order of arrangement.

‫َﻭﺍﻟﻀﱡ َﺤ ٰﻰ َﻭﺍﻟﻠﱠﻴ ِْﻞ ﺇِ َﺫﺍ َﺳ َﺠ ٰﻰ‬

93:2 Just as Moses success was a time of dawn for the Jews, so would
the advent of the Holy Prophet (pbuh) – bearing a similitude with
Moses – be the time of dawn for the Muslims. After this dawn, which
signifies the advent of the Holy Prophet (pbuh) and the Holy Qur’ân,

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 93. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‬

the world will be overtaken by a period of spiritual darkness. This

darkness was named Fajj-i-Awaj in the words of the Holy Prophet
(pbuh) and is expressed in the words “the night” (‫ ) ﺍﻟﻠﱠ ْﻴ ِﻞ‬in this verse. In
this period, the situation for Muslims will be so miserable it will seem
as though Allâh has forsaken them.

‫َﻣﺎ َﻭ ﱠﺩﻋَﻚَ َﺭﺑﱡﻚَ َﻭ َﻣﺎ ﻗَﻠَ ٰﻰ‬

93:3 “Your Lord has not forsaken you, nor is He displeased“ is a
message of great hope that Allâh would never forsake His servant.
Instead, after this period of darkness the second advent of the Holy
Prophets mission would take place. Then Allâh, in all His Glory,
would raise up some of the believers who will carry his light. Men of
great Divine knowledge in the Prophets ummah will be the ones who
will revive Islam. According to some commentators, “the night” also
points to the vicissitudes of the Prophet’s life.

ٰ‫َﻭﻟَ ْﻶ ِﺧ َﺮﺓُ ﺧَ ْﻴ ٌﺮ ﻟﱠﻚَ ِﻣﻦَ ْﺍﻷُﻭﻟَﻰ‬

93:4 “Surely, the future is better for you than the past” means to say
that as time passes, the Prophets mission would go on thriving and
that more people would enter into the fold of Islam. In the beginning,
the Prophet had only his wife Khadîja(rz) and his friend Abû Bakr(rz) on
his side, and his early days at Makkah were full of hardships and
difficulties. Better days followed his migration to Madînah, and
finally he entered Makkah with ten thousand followers. More and
more people are sending blessings on the Holy Prophet (pbuh) with
the words: Allâhumma salle ‘alâ Muhammad.

ْ‫َﻭﺃَ ﱠﻣﺎ ﺍﻟﺴﱠﺎﺋِ َﻞ ﻓَ َﻼ ﺗَ ْﻨﻬَﺮ‬

93:10 Al-Sâil ‫ ﺍﻟﺴﱠﺎﺋِ َﻞ‬is the one who asks for help or seeks guidance.
This signifies not only that a beggars requests should not be refused,
but also that anyone asking for help in a difficult situation, be it

1033
 94. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﺮﺡ‬

physical, moral or for the enlightenment of his soul, should not be let
down.

94. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﺮﺡ‬

The Expanding of the Breast
(Revealed before Hijrah)
The title of the chapter is taken from the first verse. It is translated as
“the opening and expansion of the breast”. The same word is also used
in Moses prayer 20:25 (translated as the enlightenment of the mind)
and occurs in 6:126. Here we find an account of the spiritual blessings
that were bestowed upon the Holy Prophet (pbuh) in particular and to
the pious servants of Allâh in general. A consolation is given.

َ َ‫ﺃَﻟَ ْﻢ ﻧَ ْﺸ َﺮﺡْ ﻟَﻚ‬

َ‫ﺻ ْﺪ َﺭﻙ‬
94:1 Sharha ْ‫ ْﺷ َﺮﺡ‬stands for “opening and expansion” and means that
Allâh had protected the heart of the Holy Prophet (pbuh) from all
harmful influences; Allâh is his Preceptor and Teacher and besides
temporal knowledge, He has expanded his heart to comprehend the
Divine mysteries. “Have We not already expanded (and illuminated)
for you your bosom?” indicates that the Holy Prophet (pbuh) never
suffered from a straitened heart and was endowed with patience and
fortitude. Abû Hayyân, the great commentator of the Holy Qur’ân
says, The “expanding of the breast” signifies its illumination with
wisdom and its vastness for the reception of what was to be revealed
to him. Râghib gives a similar explanation. It is reported that Gabriel
“opened the breast” of the Holy Prophet (pbuh) while he was yet a
boy and “washed his heart”. The expanding of the Holy Prophets
breast was an event and a vision (Kashaf) of excellent clarity. The

1034
 94. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﺮﺡ‬

Holy Prophet (pbuh) experienced this at the age of ten. This event is
reported to have been observed by his foster brother, the son of
Halîma - his foster mother (see Sîrat-i-Halâbîyah). Moreover, many
of the traditions relate that there was a scar on his chest. Many times
the effect of a vision was so strong and evidently clear that people
around could also see it, so much so that parts of the vision (Kashaf)
assume the form of reality. It is reported that once, at the time of the
descending of the Revelation, the camel that the Holy Prophet (pbuh)
was riding, was bent low under its pressure. Once it so happened that
when the Revelation started descending on him, the leg of his
Companion was underneath the knee of the Holy Prophet (pbuh). The
Companion felt the heavy pressure of the Prophets knee on his knee to
such an extent that he thought that his leg would be fractured due to
the weight. It is also reported that sometimes, even in extreme cold
weather, the Holy Prophet (pbuh) perspired so profusely while
receiving the Revelation that drops of sweat appeared on his forehead.
The same is the condition for some of the visions of other religious
and spiritual personalities. The famous mystic ‘Abdullah bin Jalla
says, Once I saw in my vision that the Holy Prophet (pbuh) visited me
and presented me a loaf of nân (bread) to eat. I had hardly eaten half
of it when I woke up from sleep and the other half of the nân was in
my hand (Tazkarat-ul-Auliyâ by Farîdud-Dîn Attâr).
This very incident of expanding of the breast of the Holy Prophet
(pbuh) also took place at the time of the Mi‘râj - his spiritual ascent to
the heaven (Raudh-ul-Unf). As the author of Bahr al-Muhît writes, the
spiritual effect of this vision was that the heart of the Holy Prophet
(pbuh) was illuminated with wisdom and its vastness was increased
for the reception of what was to be revealed to him.
In order to emphasize the point, a negative assertion was employed
which tells us that this incident was already known to the Holy
Prophet (pbuh) as well as others and that they will see the proof that
his heart is endowed with a vast capacity for the reception of the

1035
 94. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺸﺮﺡ‬

Divine Revelation. He also possesses the calmness and tranquillity of

mind and is pleased to follow the commandments of Allâh with an
“expanded heart” that can contain, due to its vastness, the treasures of
Divine knowledge.

َ َ‫ﺿ ْﻌﻨَﺎ ﻋَﻨﻚَ ِﻭ ْﺯ َﺭﻙَ ﺍﻟﱠ ِﺬﻱ ﺃَﻧﻘ‬

َ‫ﺾ ﻅَﻬ َْﺮﻙ‬ َ ‫َﻭ َﻭ‬
94:2 This and the next verse show that the Holy Prophet (pbuh) was
entrusted with heavy responsibilities that had nearly crushed him
under their weight but Allâh made his burden light, first by removing
the constriction of his heart, then by granting him broadmindedness
and high acclaim.

َ‫َﻭ َﺭﻓَ ْﻌﻨَﺎ ﻟَﻚَ ِﺫ ْﻛ َﺮﻙ‬

94:4 The significance of the words “And have (We not) exalted for
you your name and given you fame?” lies in the fact that when this
verse was revealed in his early Makkan period he seemed an ordinary
person with only a scant number of followers. This verse was a great
promise that his name shall be exalted and he will be raised to the
highest level of respect and eminence to which a human being can
rise. In the Muslim Call to Prayer (- adhân) the words “Muhammad is
the Messenger of Allâh” are pronounced from the minarets five times
a day in all countries of the world and in every Prayer blessings are
asked for him by over a billion Muslims.

ِ ‫ْﺮ ﻳُ ْﺴﺮًﺍ ﺇِ ﱠﻥ َﻣ َﻊ ْﺍﻟ ُﻌﺴ‬

‫ْﺮ ﻳُ ْﺴﺮًﺍ‬ ِ ‫ﻓَﺈ ِ ﱠﻥ َﻣ َﻊ ْﺍﻟ ُﻌﺴ‬
94:5 “Surely every hardship is followed by ease” has been repeated
twice. The repetition emphasises that the mission of Muhammad
(pbuh) will have to pass through hardships, in both the early and the
later days. However, the hardships faced by the Prophet and the
Muslims would be of temporary and transitory nature, while their final
success will be permanent and ever-expanding.

1036
 95. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ‬

َ َ‫ﻓَﺈ ِ َﺫﺍ ﻓَ َﺮ ْﻏﺖَ ﻓ‬

‫ﺎﻧﺼﺐْ َﻭﺇِﻟَ ٰﻰ َﺭﺑﱢﻚَ ﻓَﺎﺭْ ﻏَﺐ‬
94:7 This verse and the next provide consolation to the mind of the
Prophet (pbuh), and in the broader sense to his true followers that the
real difficulties of life will soon be over. These verses also goad one
towards further action in making the Lord their exclusive object of
worship. It is a practice of all the Prophets of Allâh that their outward
efforts and hard work accompanied by inward resolve and courageous
attempts attended by fervent prayer necessarily bring triumph nearer.
The verses also tell that if one works hard to his utmost capacity but
does not pray, ones object will not be achieved. Similarly, if there is
prayer only and no striving hard for the cause, the desired object
cannot be achieved.

95. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ‬

The Fig Tree
(Revealed before Hijrah)
Here, four epochs of human history are quoted which are in
correspondence to spiritual progress. In order to reach the stage of
perfect development (- insân kâmil), the seeker of Allâh has to move
through stages of knowledge.

‫ﻴﻦ َﻭﺍﻟ ﱠﺰ ْﻳﺘُﻮ ِﻥ‬

ِ ‫َﻭﺍﻟﺘﱢ‬
95:1 The fig tree apparently stands for Adam. We find in the Holy
Qur’ân both (Adam and his wife) began to cover themselves with the
leaves of the gardens trees (7:22). This is also reflected in the Bible,
where we read that the two made themselves aprons from sewn fig

1037
 95. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ‬

leaves (Gen 3.7). Similarly, the olive stands for Noah as we read, A
dove came to him in the evening, and lo! There was a fresh olive leaf
in her mouth plucked off, so Noah knew that the water had abated
from the earth (Gen. 8.11). Ibn Kathîr on the authority of Ibn ‘Abbâs
in his commentary also attributes the olive to stand for Noah.

ِ ُ‫َﻭﻁ‬
َ‫ﻮﺭ ِﺳﻴﻨِﻴﻦ‬
95:2 Mount Sinai is the place where Moses received the Divine Law.
In the first phase, the foundation of human civilization was laid. Noah
was the founder of Sharî‘a (Divine Law). With the advent of Moses,
the details of the Sharî‘a were revealed. Finally, through the Holy
Prophet (pbuh) the Divine Law came to its perfection (cf. 5:3).
From another perspective, the Fig may also be symbolic of the Mosaic
Dispensation and the Olive of the Islamic Dispensation. This analogy
has been further expressed in more concrete form by the words Mount
Sinai and this Town of Security. That the Fig stands for the Jewish
Dispensation is provided by certain Biblical references. It is said that
coming from Bethany early in the morning, Jesus drew near to a fig
tree so that he might pluck some figs to satisfy his hunger and that,
seeing nothing on it but leaves, he cursed the tree, and in cursing it, it
immediately withered to the root. Another biblical reference mentions
two baskets with figs. One of the baskets contained good fresh figs
and the other basket was full of vile figs, with the interpretation that
the good figs represented the righteous among the Jews and the vile
figs the wicked ones (Jeremiah 24). Jesus’ cursing of the fig tree,
which had only leaves and no fruit, evidently signified the rejection of
the Jews.
About the “olive tree”, the Holy Qur’ân compares it to the Law of
Islam: “Allâh is the Extensive Light of the heavens and the earth. His
light can be compared to a (lustrous) pillar on which a lamp is put.
The lamp is inside a crystal globe. The globe of glass is, as it were, a
glittering star. It ( - the lamp) is lit (by the oil) of a blessed Olive Tree
1038
 95. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ‬

which belongs neither to the east nor to the west (rather welds the
whole world in its fold). Its oil is likely to glow forth of itself even if
no fire has touched it. This (lamp) is a combination of many lights
repeatedly. Allâh guides towards His Light whoever desires (to be
enlightened). And Allâh sets forth excellent parables for people”
(24:35). Thus the light lit from the blessed Olive Tree belongs neither
to the east nor to the west but is meant for all people in all ages and in
all parts of the world. When the Lord of Moses revealed His glory to
the mountain, He caused it to crumble to dust and Moses fell down in
a swoon (7:143). What Moses wanted to see was the great
manifestation of Divine glory, which was reserved for the Holy
Prophet (pbuh) of Islam. In fact, both Moses and Jesus were not equal
to the task, which was reserved for the Holy Prophet (pbuh). Jesus
himself said that he could not teach his followers all things but that
when the Paraclete will make his appearance, he would guide them
into all truth. Moses was also unequal to the task, when his Lord
manifested His glory to the mountain He made the Mount Sinai
crumble unto dust. This foretells that at some time, the Mosaic Law
will pass away and the Islamic Dispensation will set in.

‫َﻭﻫَ ٰـ َﺬﺍ ْﺍﻟﺒَﻠَ ِﺪ ْﺍﻷَ ِﻣﻴ ِﻦ‬

95:3 Adding the word Al-Amîn ‫“ – ْﺍﻷَ ِﻣﻴ ِﻦ‬secure”, to the city of
Makkah from where Islam originated, is a reference to the idea that
the Dispensation of Truth, Right and Justice will always go on
illuminating the entire world until the end of the world.

‫ﺍﻹﻧ َﺴﺎﻥَ ﻓِﻲ ﺃَﺣْ َﺴ ِﻦ ﺗَ ْﻘ ِﻮ ٍﻳﻢ‬

ِ ْ ‫ﻟَﻘَ ْﺪ ﺧَ ﻠَ ْﻘﻨَﺎ‬
95:4 This verse refers to the human intellectual, moral and spiritual
capabilities and the capability of establishing close spiritual ties with
his Creator. In no way does it imply that all human beings have the
same excellent make with respect of their bodily, moral or mental
endowments. It does, however, imply that every human being,

1039
irrespective of his natural advantages or disadvantages, is endowed
with the ability to make for himself the best possible use of his inborn
qualities in his environment. The question arises why a human being
sins, when by nature he is pure and is endowed with the intuitive
ability to discern between right and wrong (91:8)? To answer this, we
will quote from Bukhârî and Abû Muslim the saying of the Holy
Prophet (pbuh) who said, it is his parents that turn him in to a Jew, a
Christian or a Magean. Here the term “parents” has the wider meaning
covering social, environmental and educational influences. The verse
also implies that in Allâh’s creation, its perfection is manifested in
humankind. We are placed between the Divine attribute of Might (-
Al-‘Azîz) and Grace (- Al-Rahmân). He teaches humankind what he
knows not (96:5), and the human has the capacity to learn what He
teaches.

َ‫ﺛُ ﱠﻢ َﺭ َﺩ ْﺩﻧَﺎﻩُ ﺃَ ْﺳﻔَ َﻞ َﺳﺎﻓِﻠِﻴﻦ‬

95:5 This statement is a warning that when we do not take advantage
of our capacity to establish a relationship with our Creator, we can be
reduced to the lowest of the low. Without developing high moral
values and without advancing spiritually, guided by Divine
Revelation, we are like animals, or even worse. Rûmî says, “The angel
is free because of his knowledge, the beast because of his ignorance.
Between the two remains the son of man to struggle.”

1040
 96. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‬
The Clot
(Revealed before Hijrah)
This chapter marks the commencement of the Revelation of the Holy
Qur’ân. The first five verses of this chapter are the first Revelation,
which descended upon the Holy Prophet (pbuh) in the cave Hirâ, near
Makkah. That was in a night during the last third of the month of
Ramadzan, thirteen years before Hijrah ( 610 A.D.). The Prophet
(pbuh) was at this time forty-five years of age. As Ibn Kathîr said,
these verses are the first act of Mercy (Rahmânîyyat) with which
Allâh blessed His servant.
From time immemorial, Allâh had been sending His Messengers with
a message that His Will be revealed. Just as the creation of humankind
is the result of a gradual process of evolution and mental
development, so are there stages of spiritual evolution. Allâh has been
revealing Himself according to the spiritual needs of humankind. The
Prophets, whose examples are cited in the Holy Book, arrived at
different stages in the spiritual development of humankind. At the
time of the Holy Prophet (pbuh), the spiritual development had
matured to the level of being capable of receiving and accepting the
complete Message of our Lord. As the last of the chain of Prophets,
the Holy Prophet (pbuh) represents in his person the best specimen of
the human beings complete evolution.
The first Message of the Prophets call is embedded in the first five
verses. These verses allude to the human beings embryonic evolution
out of a fertilized ovum, thus contrasting the permitiveness and
simplicity of his biological origin with his intellectual, moral, and
spiritual potential, which he can attain during his process of evolution.

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 96. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‬

These verses point to the existence of a conscious design and a

purpose underlying the creation of life.

َ َ‫ﺍ ْﻗ َﺮ ْﺃ ﺑِﺎﺳ ِْﻢ َﺭﺑﱢﻚَ ﺍﻟﱠ ِﺬﻱ ﺧَ ﻠ‬

‫ﻖ‬
96:1 Allâh spoke to Moses on Mount Sinai when Moses was
commissioned to liberate the children of Israel from the yoke of
Pharaoh. His assignment was of a tribal nature. After a series of
additional Prophets comes the Son of Mary, on whom the spirit of the
Lord descended in the shape of a dove. According to the Gospel
writers, his message was that “the son of man was the son of God”.
Thus, the mission of Moses concerned the affairs of a tribe, while that
of Jesus spoke of the personal aggrandisement of some particular
personality. However, the Holy Prophet (pbuh) of Islam is given a
Message above individual, racial or ethnic interest. His message is
addressed to humanity as a whole. It is of a universal character and
brings the entire human race within its folds. It tells of the highest
goal that a son of man is capable of reaching – that of sweet converse
with his Creator. This Message shows the ways and means to achieve
that grand goal. “Recite with the Name of your Lord, Nourisher to
perfection” ‫ﻚ‬َ ‫ ﺍ ْﻗ َﺮ ْﺃ ﺑِﺎﺳ ِْﻢ َﺭﺑﱢ‬has been used with reference to this great goal
of glory, which humanity as a whole was destined to attain.

‫ﻖ‬ ِْ ‫ﻖ‬
ٍ َ‫ﺍﻹﻧ َﺴﺎﻥَ ِﻣ ْﻦ َﻋﻠ‬ َ َ‫ﺧَ ﻠ‬
96:2 The verb Khalaka ‫ﻖ‬ َ َ‫ َﺧﻠ‬carries the sense that the act of Divine
creation has not ended but is being continuously repeated. ‘Alaq ‫ﻖ‬ ٍ َ‫َﻋﻠ‬
means “hanging on something” and thus forming a connection with it.
‘Alaq ‫ﻖ‬ٍ َ‫ َﻋﻠ‬also means to stick fast to something. It has in it the essence
of concern and love. The phrase Khalika minn ‘alaq ‫– ﺧﻠﻖ ﻣﻦ ﻋﻠﻖ‬who
created from a clot embodies in it the idea that love for his Creator is
ingrained in human nature and is a part of it. It is therefore natural that
he should find his connection to his Creator. In a broader sense the
word ‘Alaq ‫ ﻋﻠﻖ‬also signifies a clot, a germ cell that fertilizes the

1042
 96. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‬

female ovum by forming a connecting link and sticking with the

ovum. The words tell us how a human being develops from the state
of primitiveness, simplicity and the insignificance of his biological
origin to the perfection of his intellectual, moral and spiritual state.
We also find a similar message in verse 30:54 where we read, “Allâh
is He who created you from a state of weakness”. The verse also
carries the message for the one who received these words: Similar is
your condition. You are being created as a new being after you have
formed a connection with your Creator. In this verse, the initial stage
of a mere sperm drop has been intentionally left out, for the Holy
Prophet (pbuh) had already passed through this stage of his life when
the Divine Revelation started descending upon him. The Holy Prophet
(pbuh) worshiped in the Cave of Hirâ for many years before this verse
was revealed. Therefore the word ‘alaq has been used to show that the
Holy Prophets (pbuh) love was for his Lord and the spiritual
connection with Allâh had already been formed.

‫ﺍﻟﱠ ِﺬﻱ َﻋﻠﱠ َﻢ ﺑِ ْﺎﻟﻘَﻠَ ِﻢ‬

96:4 “Who taught knowledge by means of the Pen” is an allusion that
the Qur’ânic Message will be spread and taught by means of writing.
The Pen is a symbol of the art of writing and for all knowledge
recorded by means of writing. This also explains the summon,
“Read!” (ْ‫ )ﺍ ْﻗ َﺮﺃ‬at the beginning of the chapter.

ِ ْ ‫َﻋﻠﱠ َﻢ‬
‫ﺍﻹﻧ َﺴﺎﻥَ َﻣﺎ ﻟَ ْﻢ ﻳَ ْﻌﻠَ ْﻢ‬
ِ ْ is spoken of as being taught knowledge
96:5 The human being ( َ‫)ﺍﻹﻧﺴَﺎﻥ‬
by Allâh, which he cannot acquire with his own power of intellect,
rational thinking and reflection. It also includes the human ability to
speak and express himself in an eloquent and clear fashion. This
ability was not the result of accidental evolution but was directly
willed and inspired by Allâh (cf. 55:2-4). Animals can be trained to
obey the command of their master. Many are also capable of learning

1043
and communicating with each other within their own species, but they
can never learn to speak and express themselves in clear words. Thus,
human speech is a Divine gift exclusive to human beings. Allâh’s
“teaching the human being” signifies Revelation, which is the only
sure source and proof of His existence.

‫َﻛ ﱠﻼ َﻻ ﺗُ ِﻄ ْﻌﻪُ َﻭﺍ ْﺳ ُﺠ ْﺪ َﻭﺍ ْﻗﺘ َِﺮﺏ‬

96:19 “Yield not to him, rather continue to prostrate yourself and
draw near”. A saint would go on to say, “If you wish for light, prepare
yourself to receive it, if you wish to be far from Allâh, nourish your
egoism. If you wish to find a way out of this ruined prison, don`t turn
your head away from your beloved but, “bow down in worship and
draw near” (‫) َﻭﺍ ْﺳ ُﺠ ْﺪ َﻭﺍ ْﻗﺘ َِﺮﺏ‬.

97. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ‬

The Majesty
(Revealed before Hijrah)
The verses of the preceding chapter mark the birth of the Holy Qur’ân.
The present chapter explains the significance of this Noble Book. The
opening verses inform us of the high status, dignity and excellence of
the Qur’ân with reference to its revelation during Lailah al-Qadr ‫ﻟَ ْﻴﻠَ ِﺔ‬
‫ ْﺍﻟﻘَ ْﺪ ِﺭ‬- the Night of Majesty, which has been described as the Blessed
Night (44:4). This special Night recurs every year in the last ten days
of the month of Ramadzan. That this night is specifically set apart for
the manifestation of special Divine powers can be found in all

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 97. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ‬

authentic collections of traditions. One such Divine powers is the

acceptance of prayers offered in this Night.
Apart from this basic understanding, the Night of Majesty refers to the
period when the world is covered with spiritual darkness that naturally
demands Heavenly Light for the guidance of its inhabitants. It is in
this extreme darkness that the Most Exalted sends Rûh al-Quds in the
world to form a connection with His chosen ones. In His Wisdom,
Allâh appoints a Reformer in this Night of Majesty for the renewal of
His teachings that have become gradually obscured with the passage
of time. Another conclusion can be inferred from the above reasoning
that in the days of darkness and error the hearts of the people feel
exceptionally inclined towards religion. It is a sure sign that a Divine
Reformer is bound to appear or has already appeared.
But the greatest and most significant Night of Majesty is the one that
extends over a long period of time beginning with the advent of the
Holy Prophet (pbuh) and lasting until the day of Resurrection. This
Night that first witnessed the shining of Divine Light in the form of
the Holy Qur’ân, which was destined to illumine the whole world till
the day of Resurrection, has been described as a Night full of
blessings in the words: “We revealed this (Book) in a Night full of
blessings” ‫ ﺇِﻧﱠﺎ ﺃَﻧﺰ َْﻟﻨَﺎﻩُ ﻓِﻲ ﻟَ ْﻴﻠَ ٍﺔ ﱡﻣﺒَﺎ َﺭ َﻛ ٍﺔ‬as it has been Allâh’s practice to warn
people against evil (44:3).

‫ﺇِﻧﱠﺎ ﺃَﻧﺰَ ْﻟﻨَﺎﻩُ ﻓِﻲ ﻟَ ْﻴﻠَ ِﺔ ْﺍﻟﻘَ ْﺪ ِﺭ‬

97:1 Night (‫ )ﻟَ ْﻴﻠَ ِﺔ‬stands for a period of spiritual darkness and time of
ignorance. A Prophets advent is always preceded by such darkness.
When the Holy Prophet (pbuh) made his appearance, such darkness
prevailed all over the globe, as the Holy Qur’ân testifies: “Disorder
and corruption has prevailed on land and sea owing to the evil (deeds)
which people have wrought” ‫ﺎﺱ‬ ِ ‫ﺖ ﺃَ ْﻳ ِﺪﻱ ﺍﻟﻨﱠ‬
ْ َ‫ﻅَﻬَ َﺮ ْﺍﻟﻔَ َﺴﺎ ُﺩ ﻓِﻲ ْﺍﻟﺒَ ﱢﺮ َﻭ ْﺍﻟﺒَﺤْ ِﺮ ﺑِ َﻤﺎ َﻛ َﺴﺒ‬
(30:41). Thus this Night was called the Night of Majesty, as in it the
world received the greatest manifestation of Divine Light, and it gave
1045
to humanity its greatest teacher, and the last and the most perfect law.
Generally the words lail ‫ ﻟَﻴْﻞ‬and lailah ‫ ﻟَ ْﻴﻠَ ِﺔ‬both mean night, but, as the
famous lexicographer Marzûqî indicates, the word lail ‫ ﻟَﻴْﻞ‬is used as
opposed to nahâr and lailah as opposed to yaum, thus the word
Lailah ‫ ﻟَ ْﻴﻠَ ِﺔ‬possesses a wonder and more extensive meaning than lail
as yaum, which in its opposite has a wider sense than nahâr, which is
the opposite of lail. The word lailah has been used as many as eight
times in the Holy Qur’ân: Three times in chapter 97, once in 2:51,
2:187 and 44:3 and twice in 7:142. In each instance, it has been used
in connection with Divine Revelation. The Night of Majesty ‫ﻟَ ْﻴﻠَ ِﺔ ْﺍﻟﻘَ ْﺪ ِﺭ‬
thus refers to the dignity, the majesty and the greatness of those nights
in which the Holy Qur’ân was revealed.

‫﴾ ﺗَﻨَ ﱠﺰ ُﻝ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ َﻭﺍﻟﺮﱡ ﻭ ُﺡ ﻓِﻴﻬَﺎ ﺑِﺈ ِ ْﺫ ِﻥ َﺭﺑﱢ ِﻬﻢ‬٣﴿‫ﻒ َﺷﻬْﺮ‬ ِ ‫ﻟَ ْﻴﻠَﺔُ ْﺍﻟﻘَ ْﺪ ِﺭ ﺧَ ْﻴ ٌﺮ ﱢﻣ ْﻦ ﺃَ ْﻟ‬
ْ ‫﴾ َﺳ َﻼ ٌﻡ ِﻫ َﻲ َﺣﺘ ﱠ ٰﻰ َﻣ‬٤﴿‫ﱢﻣﻦ ُﻛﻞﱢ ﺃَ ْﻣ ٍﺮ‬
‫ﻄﻠَ ِﻊ ْﺍﻟﻔَﺠْ ِﺮ‬
97:3-5 “The Night of Majesty is better than a thousand months” A
thousand months are equal to eighty three years and four months,
leaving about seventeen years to complete a century. This verse
carries the same message as the saying of the Holy Prophet (pbuh)
that a Divine Reformer shall appear among the Muslims at the
commencement of every century. The Night of Majesty at the advent
of every Reformer is actually a branch or a Zill of that very Night of
Majesty, which was granted to the Holy Prophet (pbuh), the dignity of
which is very high. “Peace” (‫ ) َﺳ َﻼﻡ‬is the distinctive mark of the
Majestic Night. This peace comes to the hearts of the true devotes of
Allâh. It is that tranquillity of mind, which enables them to receive
Divine blessings and wisdom.

1046
 98. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ‬
The Clear Evidence or the Manifest Proof
(Revealed before Hijrah)
This chapter gives an answer to the question of the need of a Clear
Evidence in the form of this Book despite the existence of former
revealed Scriptures.

‫َﺭﺳُﻮ ٌﻝ ﱢﻣﻦَ ﱠ‬
ُ ‫ﷲِ ﻳَ ْﺘﻠُﻮ‬
ً‫ﺻ ُﺤﻔًﺎ ﱡﻣﻄَﻬ َﱠﺮﺓ‬
98:2 “A Messenger from Allâh reciting written leaves of the Book,
free from all impurities” is the claim that this Book is free from all
impurities, and possesses the excellent quality of purifying the hearts
of people. Previous Scriptures have lost their purity and thereby their
power to purify the hearts.

ٌ‫ﻓِﻴﻬَﺎ ُﻛﺘُﺐٌ ﻗَﻴﱢ َﻤﺔ‬

98:3 The revealed Book to the Prophet (pbuh) “Consists of eternal
laws and commandments”(‫) ُﻛﺘُﺐٌ ﻗَﻴﱢ َﻤﺔ‬. It contains laws that are not only
good for human social and spiritual lives, but also commandments that
are everlasting and imperishable. It has qualities the previous
Scriptures lacked, and new teachings which humanity needed for its
moral and spiritual development. All those right ideas, principles and
commandments, which were of paramount utility to human beings
have been incorporated into the Holy Qur’ân. It stands as a guardian
over those Books and has steered clear of all the defects and
impurities found in them.

1047
 99. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ‬
The Shaking
(Revealed before Hijrah)
This chapter is a commentary on the preceding chapter Al-Bayyinah
‫ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ‬. In addition to refering the Resurrection, the chapter also
hints at the spiritual awakening and the great transformation that will
be brought about by the “eternal laws and commandments” (ٌ‫) ُﻛﺘُﺐٌ ﻗَﻴﱢ َﻤﺔ‬
of the Holy Qur’ân. The chapter also contains some prophecies about
the latter ages.

‫ﺖ ْﺍﻷَﺭْ ﺽُ ﺃَ ْﺛﻘَﺎﻟَﻬَﺎ‬
ِ ‫َﻭﺃَ ْﺧ َﺮ َﺟ‬
99:2 “The earth shall throw up all her treasures” these treasures are a
kind of burden to the earth in the form of hidden minerals, oils and gas
fields. The treasures are also the knowledge of sciences and arts.
There will be a vast release and upsurge of spiritual and scientific
knowledge. It also signifies that the latent aptitudes and capacities of
human beings will find their expression. The changes will be so
profound and the discoveries so far-reaching that people will exclaim
with wonder and in bewilderment, “What is the matter with her?” ( ‫َﻭﻗَﺎ َﻝ‬
ِْ
‫)ﺍﻹﻧ َﺴﺎﻥُ َﻣﺎ ﻟَﻬَﺎ‬.

َ َ‫ﱢﺙ ﺃَ ْﺧﺒ‬
‫ﺎﺭﻫَﺎ‬ ُ ‫ﻳَﻮْ َﻣﺌِ ٍﺬ ﺗُ َﺤﺪ‬
99:4 When the Holy Prophet (pbuh) was asked about the meaning of
“That day she will relate all her news” he is reported to have said that
actions done in open and in secret will become known (Tirmidhî).

‫ﻳَﻮْ َﻣﺌِ ٍﺬ ﻳَﺼْ ُﺪ ُﺭ ﺍﻟﻨﱠﺎﺱُ ﺃَ ْﺷﺘَﺎﺗًﺎ ﻟﱢﻴ َُﺮﻭْ ﺍ ﺃَ ْﻋ َﻤﺎﻟَﻬُ ْﻢ‬

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 100. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ‬

99:6 The statement “That day all people will come forth in various
groups to be shown their deeds” indicates that in the latter days, in
order to promote and establish their political, economic and other
interests, people will form various groups in the form of political
parties, common interest groups, companies, powerful guilds, cartels,
corporations, syndicates and organizations.

َ َ‫﴾ َﻭ َﻣ ْﻦ ﻳَ ْﻌ َﻤﻞْ ِﻣ ْﺜﻘ‬٧﴿ ُ‫ﺎﻝ َﺫ ﱠﺭ ٍﺓ ﺧَ ْﻴﺮًﺍ ﻳَ َﺮﻩ‬

ُ‫ﺎﻝ َﺫ ﱠﺭ ٍﺓ َﺷ ًّﺮﺍ ﻳَ َﺮﻩ‬ َ َ‫ﻓَ َﻤ ْﻦ ﻳَ ْﻌ َﻤﻞْ ِﻣ ْﺜﻘ‬
99:7-8 “Whosoever has done so much as an atoms weight of evil shall
also see it” tells us that no action of a human being, good or bad, is
wasted. All actions produce their consequences.

100. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ‬

The Assaulters and the Chargers
(Revealed before Hijrah)
According to Ibn ‘Abbâs this chapter deals with Islamic defensive
wars in a prophetical way. The forces of disbelievers will wage wars
and the Muslims will not be spared from these wars.
100:1 ‘Âdiyât ‫ﺕ‬ ِ ‫ ْﺍﻟ َﻌﺎ ِﺩﻳَﺎ‬means both the companies of warriors and their
chargers. According to Rûh al-Ma‘âni the reference is to the Muslim
warriors or the Companions of the Holy Prophet (pbuh) and their
willingness to lay down their lives for the cause of Truth. The next
four verses are closely connected. Allâh himself swearing by them in
this verse gives an idea of how dear these fighters who fight against
the forces of evil must be to Him.

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 101. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ‬

101. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ‬

Disastrous Rattling and the Sudden Calamity
(Revealed before Hijrah)
This chapter gives a description of the punishment in this life and in
the Hereafter to the opponents of Truth at the hands of the “snorting
chargers” (‫ﺕ‬ ِ ‫ ) ْﺍﻟ َﻌﺎ ِﺩﻳَﺎ‬mentioned in the preceding chapter. Al-Qâri‘ah
ُ ‫ﺎﺭ َﻋﺔ‬ ْ
ِ َ‫ ﺍﻟﻘ‬is a name given to the Day of Resurrection. Al-Qâri‘ah ُ ‫ﺎﺭ َﻋﺔ‬ ِ َ‫ْﺍﻟﻘ‬
also refers to the series of calamities that befell the Makkans and their
leaders and the suffering of the opponents of Truth who waged wars
against Islam. The next few verses give some idea of the confusion
and destruction and the horrible “disastrous rattling” of warfare in the
future. The emphasis added by repeating the third verse lends weight
to the warning contained in the chapter.

ِ ‫ﻓَﺄ ُ ﱡﻣﻪُ ﻫ‬
ٌ‫﴾ ﻧَﺎ ٌﺭ َﺣﺎ ِﻣﻴَﺔ‬١٠﴿ ‫﴾ َﻭ َﻣﺎ ﺃَ ْﺩ َﺭﺍﻙَ َﻣﺎ ِﻫﻴَ ْﻪ‬٩﴿ ٌ‫َﺎﻭﻳَﺔ‬
ِ ‫) ﻓَﺄ ُ ﱡﻣﻪُ ﻫ‬. A nursing
101:9-11 Gahenna is called a “nursing mother” (ٌ ‫َﺎﻭﻳَﺔ‬
mother punishes to educate and to induce a change of behaviour
always in the child’s best interest but never destroys or kills her child
in rage. So long as the child is under care and training, it is in a
relationship with his mother, which is sometimes punishing,
sometimes affectionate. After his training is over, it is separated from
the lap of his mother. Thus, the inmates of Gahenna are taken out of
hell after they have remained there for some time, but not all at the
same time, as their lapses and diseases shall be of different nature and
severity. This is to say that the stay in hell is only for a limited time
until the diseases of their heart are healed. In other words, the
punishment of Gahenna serves the purpose of remedying and training
in order to outfit an inmate for his spiritual life and progress in

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 102. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ‬

Paradise. The sinner is not in hell-fire for purposes of vengeance or

retaliation.

102. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ‬

Vying to Excel
(Revealed before Hijrah)
In this chapter we are told what leads to Al-Qâri‘ah ُ ‫ﺎﺭ َﻋﺔ‬ ِ َ‫ – ْﺍﻟﻘ‬the
calamities of this and the next world. That is the person’s inordinate
desire to acquire more and outstrip others in wealth, position, and
prestige. He remains blindly engrossed in worldly pursuits until he
finds himself accosted with Al-Qâri‘ah ُ‫ﺎﺭ َﻋﺔ‬ ْ This passion of
ِ َ‫ﺍﻟﻘ‬.
acquiring more knows no limits and leaves him no time to reflect on
his state after death and the reckoning of the Hereafter. Therefore, the
start of his punishment in this very life is obvious.

‫﴾ َﻛ ﱠﻼ ﻟَﻮْ ﺗَ ْﻌﻠَ ُﻤﻮﻥَ ِﻋ ْﻠ َﻢ ْﺍﻟﻴَﻘِﻴ ِﻦ‬٤﴿ َ‫﴾ ﺛُ ﱠﻢ َﻛ ﱠﻼ َﺳﻮْ ﻑَ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬٣﴿ َ‫َﻛ ﱠﻼ َﺳﻮْ ﻑَ ﺗَ ْﻌﻠَ ُﻤﻮﻥ‬
102:3-5 Repetition of the words “you shall come to know in time”
thrice adds emphasis to the warnings contained in the chapter. This
verse and the following verses group “Certainty” (‫ﻴﻦ‬ ْ into three
ِ ِ‫)ﺍﻟﻴَﻘ‬
degrees: ‘Ilm al-Yaqîn – (‫ﻴﻦ‬ ْ ْ
ِ ِ‫ ) ِﻋﻠ َﻢ ﺍﻟﻴَﻘ‬certainty by inference; ‘Ain al-
Yaqîn certainty by sight and Haqq al-Yaqîn certainty by realization.
On receiving punishment in this life a person can, by inference, attain
to a certainty of the existence of hell in the Hereafter. The punishment
of the grave or Barzakh is the certainty by sight. However, a perfect
“Certainty” will come by a perfect manifestation of the punishment on
the Day of Resurrection. When we read the Holy Qur’ân we come to
know of two states after death. The first state is the state of the grave

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 103. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ‬

or Barzakh. The Holy Prophet (pbuh) is reported to have said, One

who dies, his Resurrection takes place there and then. At another place
the saying is, “The grave or Barzakh is a Garden from among the
Gardens of Paradise or it is a ditch from the ditches of Hell”. The soul
is given a sort of physical body to reap the fruit of his actions. This
body is prepared for him out of the nature of the deeds he has
performed in this life. Beyond the state of the grave is the time that is
called Resurrection, which is prescribed for the full manifestation of
Divine Attributes.

103. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ‬

The Time
(Revealed before Hijrah)
The preceding chapter cautioned not to hanker after wealth and waste
time in the acquisition of worldly riches. Here we are told that those
who do not desist from such pursuits lead a purposeless life. The
purpose of life is clearly pointed out and the value of time has been
particularly stressed. We are surely losing every minute that passes
away and the time at our disposal is short and can never be recaptured.
It is binding upon us to make the best use of our time. In this short
chapter, Allâh has set forth once again ways of doing so – that is,
“Who believe and do deeds of righteousness and (who) exhort one
another to (accept and preach) the truth and exhort one another to
(abide by it with) patience and perseverance” ( ‫ﺕ‬ ِ ‫ﺁ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِ َﺤﺎ‬
َ ‫ﻖ َﻭﺗَ َﻮﺍ‬
‫ﺻﻮْ ﺍ ﺑِﺎﻟ ﱠ‬
‫ﺼﺒ ِْﺮ‬ ْ
‫ﺻﻮْ ﺍ ﺑِﺎﻟ َﺤ ﱢ‬
َ ‫) َﻭﺗَ َﻮﺍ‬.
The title of the chapter ‫ َﻭ ْﺍﻟ َﻌﺼْ ِﺮ‬makes us realize that the time of advent
of a Messenger of Allâh is like the afternoon, the latter part of the day

1052
 103. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ‬

when the sun is in decline. Therefore, little time is left for humankind
to make up for its loss and deficiencies. Time is running short to
realize the Divine Proximity, and bow before His Majesty in
supplication. It is now time for the Congregational Prayer, to glorify
and Exalt His Names in the company of the faithful. Little time is left
to reach the depths of true understanding of Divine Unity (-
Wahdânyyat), His Uniqueness (-Ahadiyyat), His being without
associate in His Attributes and to realize His Exaltedness. It is high
time for the human being to listen to the holy suggestion of His
“angels”, his inner voice calling him to the right path. He should now
have faith in this Book that shall guide him. Time is running out, so he
should listen to the message of Allâh spoken through the Holy Prophet
(pbuh), and prepare Himself for the Day when he has to stand before
his Lord and account for his deeds.
The sage Wahb Ibn Munabbî transmitted that the Exalted Allâh said,
“O Children of Adam, if you could see the minute span of the
precious time that remains for you, you would desire to renounce your
vain and selfish wishes and you would restrain all your desires to
possess, and you would see k to act good. Live with clear
consciousness of the Day when you will stand before your Lord so
that you may be free from distress and remorse.”

ِ ْ ‫﴾ ﺇِ ﱠﻥ‬١﴿‫َﻭ ْﺍﻟ َﻌﺼْ ِﺮ‬

ٍ ‫ﺍﻹﻧ َﺴﺎﻥَ ﻟَﻔِﻲ ُﺧﺴ‬
‫ْﺮ‬
103:1-2 Al-‘Asr ‫ ْﺍﻟ َﻌﺼْ ِﺮ‬means time, succession of age, afternoon or
evening. Al-‘Asrân are the night and the day (Lisân; Tâj). Dahr is
another word for time. The difference between al-‘Asr and al-Dahr
‫ ﺍﻟﺪﻫﺮ‬is that in the former the time can be counted and estimated
whereas the latter can neither be counted nor estimated. The word also
refers to the time of the Holy Prophet (pbuh). In an authentic saying
he compares his own time to ‘Asr or the afternoon (Bukhârî). “The
human being is pursuing a losing bargain” ‫ْﺮ‬ ِ ْ ‫ ﺇِ ﱠﻥ‬is a
ٍ ‫ﺍﻹﻧﺴَﺎﻥَ ﻟَﻔِﻲ ُﺧﺴ‬
reminder that little time is left to make up for the loss when he has to

1053
 104. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻬﻤﺰﺓ‬

stand before his Lord and account for his deeds. Little time is left to
free him from the distress and remorse that awaits him if he continues
to go after the temptations of worldly joys and forgets thereby his
obligations towards his fellow beings. It will not be an easy job to
pursue that spiritual goal, as it will require patience and perseverance.
In addition there are other words in the Holy Qur’ân that refer to
time, they are moment (waqt), day (yaum), daytime (nahâr), night
(lail), the age (dahar) as discussed above, eternity without beginning
(azal), eternity without end (abad), which are in fact negation of
beginning and end. Smallest possible time, which is no more divisible
is also called “day” (yaum) or the” day of event” (yaum al sh’an; ‫ُﻛ ﱠﻞ‬
‫ ;ﻳَﻮْ ٍﻡ ﻫُ َﻮ ﻓِﻲ ﺷَﺄْ ٍﻥ‬55:29). This inifinitisimal little time what we call “now”
is passing.

104. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻬﻤﺰﺓ‬

The Slanderer
(Revealed before Hijrah)
In parallel to two good qualities brought up in the previous chapter -
patience and righteous deeds – in this chapter two bad qualities are
mentioned. The slanderers and defamers are condemned here. All the
wealth that people hoard and that they deem to be in their possession
or spend against the cause of Truth will not be of any avail to them.
The subsequent chapter Al-Fîl ‫ ْﺍﻟﻔِﻴ ِﻞ‬illustrates this warning with an
example. Here we are told that one who knowingly treats others
wrongfully will not pass away from this life until he involves himself
in a similar situation of abuse and troubles.

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 105. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ‬

‫َﻭ ْﻳ ٌﻞ ﻟﱢ ُﻜﻞﱢ ﻫُ َﻤﺰَ ٍﺓ ﻟﱡ َﻤﺰَ ٍﺓ‬

104:1 Humazah ‫ ﻫُ َﻤ َﺰ ٍﺓ‬mean those who are always after finding fault
with others behind their backs and are careless about their own
reformation. Instead of spending their wealth in promoting good, they
simply amass it.

‫َﻛ ﱠﻼ ۖ◌ ﻟَﻴُﻨﺒَ َﺬ ﱠﻥ ﻓِﻲ ْﺍﻟ ُﺤﻄَ َﻤ ِﺔ‬

104:6 Such people are the victims of Hutamah ُ ‫ ُﺣﻄَ َﻤﺔ‬- the crushing
torment and burning of heart.

105. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ‬

The People of the Elephant
(Revealed before Hijrah)
The chapter Al-Fîl ‫ ْﺍﻟﻔِﻴ ِﻞ‬cites the example of the warning given in the
preceding chapter. The chapter alludes to the Abyssinian attack under
Abû Yakthûm Abrahah bin Sabah al-Ashram, the viceroy in Yemen of
the Christian king of Abyssinia in the year 570 A.D. His main object
was to destroy the Ka‘bah.
Despite the fact that Yemen was the most advanced province in the
Arabian Peninsula and the most civilized because of its fertile lands
and the efficient administration of its water resources, its religious
practices never commanded the respect of the inhabitants of the desert
and others in the country. None of its temples was ever a centre of
Pilgrimage. Abrahah al-Ashram built a magnificent cathedral in Sana,
the capital of Yemen. Abrahah took special care to decorate the house
with exquisite furnishings and statues. He thought with his wealth and
1055
 105. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ‬

pomp he could detract attention from the Ka‘bah towards his

cathedral. When he realized his plans failed, he became jealous.
Makkah on the other hand, was due to the Ka‘bah a destination of
pilgrimage ever since the beginnings of Arab history. For this respect
and esteem, which Makkah and its Holy House enjoyed, as well as for
its distinguished position in the trade of the peninsula as a whole,
Abrahah desired to destroy the pride of the desert Arabs and to
disseminate Christianity in Arabia. He schemed to invade Makkah and
destroy the Ka‘bah.
An army of 20,000 strong, equipped with elephants was set in march
for this purpose. Dhu Nafar and Nufail bin Habîb al-Khasamî, leaders
of the two tribes of Shahrân and Nahîs tried to stop Abrahah. Both
were taken prisoners after a brief but gallant fight. At the same time,
the people of Taif cooperated with Abrahah. On approaching Makkah,
Abrahah sent Hunatah al-Himyarî to inform the Makkans that
Abrahah had not come to make war against them but only to destroy
the House. The Quraish first thought of holding their ground and
fighting the invaders, but they soon realised that Abrahah’s power was
far superior to theirs. Therefore, ‘Abdul Muttalib, leader of the
Quraish, informed Hunatah of the intention of the Makkans not to
fight them. Hunatah told ‘Abdul Muttalib, his sons and some other
leaders of Makkah to go with him to Abrahah in order to talk to him
directly. The Makkan deputation led by ‘Abdul Muttalib, grandfather
of the Holy Prophet (pbuh), met Abrahah who treated him with great
honour. Instead of asking Abrahah that their House of worship be
spared, ‘Abdul Muttalib requested that only his two hundred camels
be returned. He reasoned that he is the master of the camels and the
Ka‘bah has a Master of its own who will protect it. The Makkans
offered to pay him one third of the yearly crop of the Tehamah
province if they spared them. Before leaving Makkah, ‘Abdul
Muttalib holding the skirts of the Ka‘bah prayed to Allâh saying, Just
as a human being protects his house and property from plunder, so

1056
 105. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ‬

you, O Lord! Defend your House (Muir). A contagious disease broke

out with deadly pustules and blains - probably an aggravated form of
smallpox (Muir). Most probably the microbes of the disease were
carried there by the flocks of birds (Ibn Ishâq). In confusion and
dismay, the army started to retreat. Abrahah himself died from the
disease after his return to Sana. This was the first time, as quoted by
Ibn Hisham and Ibn Kathîr, that spotted fever (- hasbah) and smallpox
(- judrî) appeared in the land of the Arabs. This phenomenon was so
extraordinary that the Arabs designated the year as the year of the
Elephant and reckoned time by it.
By relating the memorable invasion of Makkah by the Army of the
Elephant our attention has been drawn to the fact that by protecting
the Holy House against an enemy, the All-Mighty Allâh had shown a
purpose. The coincidence of the year with the year of the Holy
Prophet’s (pbuh) birth, no doubt, furnishes a hint to that purpose. The
Arabs not only knew that the Sacred House had Abraham’s blessings
but also that he had prayed for the appearance of a great Prophet from
among them who should purify the House. The mentioning of the
incident conveyed a warning to the Quraish of Makkah that if the
Lord had destroyed an army because of its intention to demolish His
House He would also destroy those who wanted to destroy His
Prophet. Just as the Army of the Elephant owned innumerable wealth
and equipment and still their possessions proved of no avail to them,
similarly the wealth possessed by the enemies of Islam will benefit
them not in the least.

1057
 106. CHAPTER ‫ﺳﻮﺭﺓ ﻗﺮﻳﺶ‬
The Tribe of Quraish
(Revealed before Hijrah)
The security of the Quraish is a metonym for the security of the
Ka‘bah, the focal point of the Faith based on the concept of Allâh’s
Unity. The chapter further tells us that at the Ka‘bah only the Lord of
ِ ‫ َﺭﺏﱠ ﻫَ ٰـ َﺬﺍ ْﺍﻟﺒَ ْﻴ‬shall be worshiped and that the trade journeys will
it ‫ﺖ‬
become the means of the dissemination of Islam. There shall also
come an era of peace and harmony for the attendants of Ka‘bah and
the inhabitants around it.
Quraish ‫ﺶ‬ ٍ ‫ ﻗُ َﺮ ْﻳ‬is the name given to the descendant of Nadzr bin
Kananah. The word Quraish ‫ﺶ‬ ٍ ‫ ﻗُ َﺮ ْﻳ‬is a dominative of qarash, a big
animal of the sea that eats others and is not itself eaten. Quraish also
means to gather. The people of this tribe gathered from all parts of
Arabia in Makkah and surpassed all other tribes in honour, power and
prosperity. The tribe of Quraish descended from Ismâ‘îl and the Holy
Prophet (pbuh) was a quraishî. The quraishis were traders who
travelled in summer to Iraq and Iran and further eastwards where the
Mageans and the Sabians lived. Their trade routes reached Syria
where Jews were found in large number as well as to northern
countries where they traded with Christians. In winter they journeyed
to African countries inhabited by different tribes, and even to India,
the land of Hinduism and China, where the adherents of Confucius
could be encountered.
106:1-4 This and the verses that follow remind us of the great benefits
conferred on the tribe of Quraish as the attendant of the Ka‘bah.

1058
 107. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺎﻋﻮﻥ‬

ٍ ْ‫ُﻮﻉ َﻭﺁ َﻣﻨَﻬُﻢ ﱢﻣ ْﻦ ﺧَ ﻮ‬

‫ﻑ‬ ْ َ‫ﺖ ﺍﻟﱠ ِﺬﻱ ﺃ‬
ٍ ‫ﻁ َﻌ َﻤﻬُﻢ ﱢﻣﻦ ﺟ‬ ِ ‫ﻓَ ْﻠﻴَ ْﻌﺒُ ُﺪﻭﺍ َﺭﺏﱠ ﻫَ ٰـ َﺬﺍ ْﺍﻟﺒَ ْﻴ‬
106:5 The Ka‘bah was the first house built for the worship of Allâh by
humankind. Hundreds of houses of worship were constructed, many
turned into ruins or their residents suffered from famines and wars. As
for this place, the residents are all secure from danger and hunger for
all times. Now the command is to worship its Lord.

107. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺎﻋﻮﻥ‬

Acts of Kindness
(Revealed before Hijrah)
The previous chapter described some of the bounties of Allâh for the
inhabitants of Makkah and attendants of Allâh’s House. This chapter
teaches us that since the Most Gracious is the source of all bounties
and blessings, we should show our gratitude towards Him and thank
Him by fulfilling the duties and obligations we owe to humankind.
The acts of kindness to Allâh’s creatures are the basis of all morals
expected from us. This chapter reminds us once again of those two
basic teachings which are the worship of Allâh and service to fellow
human beings. Their neglect constitutes the denial of religion itself.

‫ﺃَ َﺭﺃَﻳْﺖَ ﺍﻟﱠ ِﺬﻱ ﻳُ َﻜ ﱢﺬﺏُ ﺑِﺎﻟﺪﱢﻳ ِﻦ‬

107:1 The first verse, though outwardly a question, is in fact an
expression of emphasis. Besides lending beauty to it, this mode of
expression is also creates inquisitiveness in the readers mind to
identify the believer and to make him conscious of the evil of the deed
mentioned afterwards.

1059
 107. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺎﻋﻮﻥ‬

َ ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻫُ ْﻢ ﻋَﻦ‬

َ‫ﺻ َﻼﺗِ ِﻬ ْﻢ َﺳﺎﻫُﻮﻥ‬
107:5 In this verse we are warned against being unmindful of Prayer.
This neglect of Prayer may assume different forms. Some people do
not perform Prayers at all and are Muslim by name only. There are
those who say their Prayers but not regularly, others who say their
Prayers but they perform them at home. They deem it useless to go to
the mosque and attend the Prayer behind an imâm. Some of them do
perform their Prayers in the mosques after an imâm but do not pay
heed to the spirit of Prayer and do not complete it in accordance with
the rules of its performance, their intention being to see others and be
seen by them. During the Prayer, they are engrossed in irrelevant
thoughts and perform it quickly and dismissively. There are yet others
who do not perform their Prayers as devised by the Messenger of
Allâh; rather they invent their own method of performing the Prayer.
They disregard all historical evidence and the continued consensus of
the ummah with regard to the performance of Prayer. All such types of
prayers are condemned here.

َ‫ﺍﻟﱠ ِﺬﻳﻦَ ﻫُ ْﻢ ﻳ َُﺮﺍءُﻭﻥ‬

107:6 Allâh does not accept the good act or the act of worship of
those who do it because they like to be seen by people as opposed to
for the love for Allâh and His pleasure. Their good acts are for show.
Allâh takes into account their subtle inner intentions, and according to
these intentions, they shall be judged.

َ‫َﻭﻳَ ْﻤﻨَﻌُﻮﻥَ ْﺍﻟ َﻤﺎ ُﻋﻮﻥ‬

107:7 In this verse the word al-Mâ‘ûn َ‫ ْﺍﻟ َﻤﺎ ُﻋﻮﻥ‬is explained by Bukhârî
as meaning any good or kind act. According to Akramah, its highest
form is obligatory Zakât and its lowest the lending or giving of small
items of daily use to others, and to aid or assist anyone in difficulty.

1060
 108. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ‬

Exhorting others and guiding them on the path of piety is also Mâ‘ûn
َ‫ َﻣﺎ ُﻋﻮﻥ‬. Honour is with generous thoughts and actions.

108. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ‬

The Abundance of Good
(Revealed before Hijrah)
The preceding chapter exposed the character traits of an evil and
hypocritical individual. Here we come to learn about a person who
exhibits all good and noble qualities. It is such a person who has been
granted ba Allâh an abundance of good - Kauthar ‫ ْﺍﻟ َﻜﻮْ ﺛَ َﺮ‬of every kind.
According to Ibn ‘Abbâs, Al-Kauthar ‫ ْﺍﻟ َﻜﻮْ ﺛَ َﺮ‬is the abundance of good
which Allâh gave to the Holy Prophet (pbuh) in the form of the Holy
Qur’ân, which is humanity’s infallible guide for the time to come and
whose blessings will last till the Day of Resurrection. The word
Kauthar ‫ ْﺍﻟ َﻜﻮْ ﺛَ َﺮ‬also signifies a man with great possessions who gives
much and often. All the material and spiritual good was bestowed
upon the Holy Prophet (pbuh) in full measure, which will take the
form of a vast river (- haudz) feeding all other rivers of knowledge.
Keeping in view the second meaning, the Holy Prophet (pbuh) is a
person from among whose followers a stream of divinely inspired
Reformers will emerge who will successfully defend him and Islam in
every age and guide the erring Muslims to the right path. Thus, the
granting of the abundance of Allâh is not related to the first advent of
the Holy Prophet (pbuh) only but it speaks of the abundance of good
granted to him with his latter advent through his righteous followers.
Another everlasting good that will be bestowed on his ummah is that
his true followers who seek closeness with Allâh with utmost devotion

1061
 109. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ‬

shall become the recipients of Revelation and hold communion with

Allâh in their very life.

َ َ‫﴾ ﻓ‬٢﴿ ‫ﺇِﻧﱠﺎ ﺃَ ْﻋﻄَ ْﻴﻨَﺎﻙَ ْﺍﻟ َﻜﻮْ ﺛَﺮ‬

ْ‫ﺼﻞﱢ ﻟِ َﺮﺑﱢﻚَ َﻭﺍ ْﻧ َﺤﺮ‬
108:1-2 Prophet (pbuh), and through him to every believing man and
woman. Two ways are pointed out in this chapter as to how to attain
the abundance of good - Praying to Allâh and making sacrifice or
devoting one’s life to the good of humanity. These are the ways of
communion with Allâh, which raises in our hearts the highest
aspirations and makes us drink deep at the fountain of Kauthar. A
saint has said, “Giving thanks for abundance is sweeter than the
abundance itself: Should one who is absorbed with the Generous One
be distracted by the Gift? Thankfulness is the soul of beneficence, for
thankfulness brings to a place where the Beloved lives, thankfulness
brings alertness. Hunt for bounty with the net of gratitude!”

109. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ‬

Those Who Deny the Truth
(Revealed before Hijrah)

The Makkans made an all-out effort to dissuade the Holy Prophet

(pbuh) from preaching Islam and offered him various attractive
proposals to deter him from his resolve. However, he vehemently
rejected all these proposals and refused to compromise with idolatry
in any way. The preceding chapter dealt with the abundance of good
granted by Allâh to the Holy Prophet (pbuh). Here we are told how
one who has had all these favours be bestowed upon him can desert
1062
Allâh. We are told furthermore, that the religion taught by the Holy
Prophet (pbuh) is free from all impurities of disbelief. A believer in
one Deity and His genuine worshipper cannot cease to invite the
disbelievers to accept the true religion and to forsake the worship of
false deities.

َ‫ﻗُﻞْ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ْﺍﻟ َﻜﺎﻓِﺮُﻭﻥ‬

109:1 Yâ-ayyo-ha ‫ ﻳَﺎ ﺃَﻳﱡﻬَﺎ‬is a composition of three letters: Yâ ‫ ﻳَﺎ‬is a
nominative of address, ayyo ‫ﻱ‬ ٌ ‫ ﺃ‬is a word of specification and ha ‫ ﻫَﺎ‬is a
note of admonition. The verse thus means that the disbelievers against
whom a Divine decree has been issued will not accept Islam. Even
after having seen manifest signs they voice disapproval, and they
expect the Muslims to give up their Faith and accept their doctrines.
They refuse to accept the Truth brought by the Holy Qur’ân.
The word yâ ‫ ﻳﺎ‬refers to the third person - the absentee, and ayyo ‫ﻱ‬ٌ ‫ ﺃ‬the
the second person, who is present, and ha ‫ ﻫﺎ‬is used to sternly
admonish, both whether present or absent. The only reasonable course
left to them is to wait for Allâh’s judgment to come into operation. At
the same time, the believers are enjoined to stick to their Faith even in
hostile environments and under adverse circumstances.

‫ﻟَ ُﻜ ْﻢ ِﺩﻳﻨُ ُﻜ ْﻢ َﻭﻟِ َﻲ ِﺩﻳ ِﻦ‬

109:6 Dîn ‫ ِﺩﻳ ِﻦ‬translated as recompense also means Faith. Thus, the
verse also speaks of the freedom of religious opinions that everyone
should be entitled to. There is no compulsion of any sort in religion
(2:256) is the final verdict on the subject of this verse.

1063
 110. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺼﺮ‬

110. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺼﺮ‬

The Help
(Revealed before Hijrah)
This chapter was revealed during the month of Dhul Hijjah (10 A.H)
on the occasion of the Farewell Pilgrimage at Mina in the middle of
Ayyâm al-Tashrîq. This was only seventy days before the Holy
Prophets (pbuh) death. Unquestionably the last entire chapter that was
revealed was preceded only one day earlier, on Friday, the 9th of Dhul
ُ ‫ﺖ ﻟَ ُﻜ ْﻢ ِﺩﻳﻨَ ُﻜ ْﻢ َﻭﺃَ ْﺗ َﻤ ْﻤ‬
Hijjah by the revelation of the verse ‫ﺖ َﻋﻠَ ْﻴ ُﻜ ْﻢ ﻧِ ْﻌ َﻤﺘِﻲ‬ ُ ‫ْﺍﻟﻴَﻮْ َﻡ ﺃَ ْﻛ َﻤ ْﻠ‬
ِْ ‫ﻴﺖ ﻟَ ُﻜ ُﻢ‬
‫ﺍﻹﺳ َْﻼ َﻡ ِﺩﻳﻨًﺎ‬ ُ ‫ﺿ‬ ‫ﺭ‬ ‫ﻭ‬
ِ َ َ “This day have I perfected for you your faith and
completed My blessings upon you and have chosen Islam for your
religion” (5:3). Since that verse was almost immediately followed by
the present chapter, some of the Companions of the Holy Prophet
(pbuh) with spiritual insight concluded that his mission was fulfilled
and that he was about to die (Bukhârî). Among them was Abû Bakr(rz).
The preceding chapter foretold that the outcome of the two side’s
efforts would show whose Faith was the true one: The Holy Prophet
(pbuh) in his effort to disseminate Islam or the disbelievers working
towards its annihilation. This chapter announces that the victory
promised to the believers through the Holy Prophet (pbuh) with
Divine help has arrived and that the doors of further victories have
been opened. At the time of revelation, masses of people were already
entering the fold of Islam and the doors of spiritual as well as physical
conquest were opened. These final verses tell us how to act after
having successfully achieved a goal.

‫ﷲِ َﻭ ْﺍﻟﻔَ ْﺘ ُﺢ‬

‫ﺇِ َﺫﺍ َﺟﺎ َء ﻧَﺼْ ُﺮ ﱠ‬
110:1 The word Jâ’a ‫ َﺟﺎ َء‬at the very start of the chapter indicated that
it was the Divine succour and victory that came to the Prophet (pbuh)
rather than he running after it. The word Al-Fath ‫ ْﺍﻟﻔَ ْﺘ ُﺢ‬also refers to
that special victory which was promised to the Holy Prophet (pbuh)

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 110. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺼﺮ‬

and his Companions: The conquest of Makkah, which has been called
Fathul Fatûh - The Great Victory.

‫ﻓَ َﺴﺒﱢﺢْ ﺑِ َﺤ ْﻤ ِﺪ َﺭﺑﱢﻚَ َﻭﺍ ْﺳﺘَ ْﻐﻔِﺮْ ﻩُ ۚ◌ ﺇِﻧﱠﻪُ َﻛﺎﻥَ ﺗَ ﱠﻮﺍﺑًﺎ‬

110:3 Note that “glorification of the Lord with His praise” has been
enjoined before seeking His protection and forgiveness. Glorification
of the Lord points out His Jalâlî ‫ﺟﻼﺍﻱ‬- Majestic Attribute and seeking
His Protection draws our attention to His Jamâlî ‫ ﺟﻤﺎﻟﻲ‬- lovable and
amiable qualities. It is proper to first remind ourselves of Allâh’s
praiseworthy Attributes before seeking a favour. The seven verses of
Surah al-Fâtihah are also divided into its first three and a half verses
of glorification and the remaining three and a half verses of seeking
protections.
In the case of a sinful person, the injunction of seeking His protection
and forgiveness - istighfâr means seeking the pardon of Allâh. On the
part of a sinless person like the Holy Prophet (pbuh), who has already
been purified by the Lord Himself, it means seeking further grace,
greater blessings and protection from the satanic forces opposing his
mission. The Holy Prophet (pbuh) is told here that since Islam has
gained predominance in the land and his former enemies have become
his devoted servants he should now ask Allâh to forgive them the
grave wrongs they had done to him in the past. The Holy Prophet
(pbuh) has also been enjoined to ask Allâh’s protection against
weaknesses and shortcomings that might find their way into the
Muslim community because of the lack of knowledge and training of
the new Muslims. Beside this, he is also enjoined to ask that his
followers may be saved by Allâh from deviating from Islamic
principles and precepts. The verse should not be understood to mean
that the Prophet (pbuh) is called to ask for forgiveness of sinful
actions of his own part. According to the Holy Qur’ân he enjoyed
complete immunity from every moral lapse or deviation from the right
course. Moreover, asking forgiveness does not mean only remaining

1065
safe from the lapses that one has committed, but it also points to the
reaching of that standard of moral excellence and of innocence where
one becomes deserving of exercising the right of intercession for his
community. Thus, even the most innocent stands in need of
istighfâr‫ﺇﺳﺘﻐﻔﺎﺭ‬. All Prophets of Allâh asked for istighfâr (cf. 38:24).
The verse also indicates that if people should embrace Islam in hosts,
a true believer ought not to grow self-complacent, but should rather
become more humble and more conscious of his own failings.

111. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺴﺪ‬

The Twisted Strands
(Revealed before Hijrah)
Chapter Al-Kâfirûn pointed out that believers and disbelievers are
following two different courses. Chapter Al-Nasr discussed the
successful achievements of the believers and the predicition that the
door for future victories will be opened to them. In this chapter, we
come to know of the utter failure to be met by the leaders of disbelief,
their companions and their bands. Again, we are made to realize that
those who behave haughtily and indulge in nefarious designs against
the Religion chosen by Allâh will end in perdition.

ٍ َ‫ﱠﺖ ﻳَﺪَﺍ ﺃَﺑِﻲ ﻟَﻬ‬

‫ﺐ َﻭﺗَﺐﱠ‬ ْ ‫ﺗَﺒ‬
111:1 Abi Lahab ‫ﺐ‬ ٍ َ‫ ﺃَﺑِﻲ ﻟَﻬ‬personifies one who invents something
which produces fire and kindles flames, and who has a fiery
temperament and is easily enraged; one who looks beautiful because
of his glowing and ruddy countenance (Lisân; Râghib; Zamakhsharî;

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 111. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻤﺴﺪ‬

Râzî). The expression Yada ‫ ﻳَﺪَﺍ‬- the two hands, is a metonym for
power, help, protection, wealth and possessions: - someone who has
many children, since children can also be a source of strength. Abû
Lahab was the nickname (- kunyah) of ‘Abdul ‘Uzza, one of the
uncles of the Holy Prophet (pbuh). This name was given to him
because of his glowing countenance, his fiery temperament and his
outbursts of rage. He was the Holy Prophets inveterate enemy and
persecutor. Here we are told that Abû Lahab or anyone who is his
personification, will have his hands, the symbol of his power, cut.
This was the lot of ‘Abdul ‘Uzza. Divine punishment overtook him.
For fear of his life, he did not fight in the Battle of Badr against the
Holy Prophet. Only seven days after the war, he died of a disease
called adasah, a deadly and contagious type of plague. Nobody
ventured to go near his dead body, and quite the same was the fate of
those in the war who had gone too far in their hostilities towards
Islam. Moreover, similar is the punishment that lies in wait for Gog
and Magog who are making all kinds of efforts against Islam. They
will themselves be enveloped by the flames of the wars that they have
kindled against the followers of Islam (cf. 18:98-100).

ٍ َ‫َﺳﻴَﺼْ ﻠَ ٰﻰ ﻧَﺎﺭًﺍ َﺫﺍﺕَ ﻟَﻬ‬

‫ﺐ‬
111:3 The “fire full of leaping flames ‫ﺐ‬ ٍ َ‫ ﻧَﺎﺭًﺍ َﺫﺍﺕَ ﻟَﻬ‬is the fire of
passions in which a person burns when he is met with repeated
failures. It also denotes the fire of war and the fire of Gahenna.

‫ﺐ‬ َ ‫َﻭﺍ ْﻣ َﺮﺃَﺗُﻪُ َﺣ ﱠﻤﺎﻟَﺔَ ْﺍﻟ َﺤ‬

ِ ‫ﻄ‬
111:4 Imra’tu-hu ُ ‫ ﺍ ْﻣ َﺮﺃَﺗُﻪ‬- his wife; his associate; his comrade. The
word also signifies a subordinate to someone with power and
influence (Lisân; Tâj). This purports to say that the culprits are also
their assistants responsible for kindling and adding fuel to the fire,
whether men or women. Abû Lahab’s wife Arwa Ummi Jamîl,
daughter of Harb son of Umayyah strew the Holy Prophet’s path with

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 112. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‬

thorny firewood and would go about spreading calumnies against him.

Hatab ‫ﺐ‬ ِ َ‫ ﺍ ْﻟ َﺤﻄ‬means firewood (Lisân) or spreading calumnies
(Bukhârî; Lisân).

‫ﻓِﻲ ِﺟﻴ ِﺪﻫَﺎ َﺣ ْﺒ ٌﻞ ﱢﻣﻦ ﱠﻣ َﺴ ٍﺪ‬

111:5 Masad ‫ ﱠﻣ َﺴ ٍﺪ‬signifies anything that consists of twisted strands,
irrespective of the material (Qâmûs; Lisân; Mughnî). Twisting rope
makes it stronger. It also signifies those powers who are constantly
engaged in manufacturing fire weapons for destruction. It is said that
Ummi Jamîl, the wife of Abû Lahab became strangled by the very
rope by which she carried firewood and thorns when she died. This is
a warning to people of influence who are proud of their wealth and
power that no blood relationship whatsoever, even with the Holy
Prophet (pbuh) as exemplified in this chapter, will be of any avail to
them.

112. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‬

The Purification of the Unity
(Revealed before Hijrah)
This chapter summarizes the gist of the Qur’ânic teaching, which is
the Unity and Perfection of the Creator. Unity has been presented in a
very beautiful and comprehensive manner. It is said that one third of
the Holy Qur’ân is revealed as an explanation of this synthesis.
Human reason demands that there should be no associate or partner
with Allâh. This chapter has conceded the rationality of the
requirement that Allâh is One, Alone and Unique, that there can be no
associate with Him in His position and status, and that He is above all

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 112. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‬

needs. The Divine Attribute “He begets none and is begotten by no

one” ‫ ﻟَ ْﻢ ﻳَﻠِ ْﺪ َﻭﻟَ ْﻢ ﻳُﻮﻟَ ْﺪ‬obviates any imagined need that He would require the
assistance of someone without whom He cannot carry on His work
and who should continue His work after Him. He is perfect in all His
Attributes. He does not stand in need of an associate or partner in any
way whatsoever. The perfect order that pervades and permeates the
universe demands in light of human reason that one uniform law must
govern it. The doctrine of the unity of Allâh carries also the idea of the
unity of the human race. All the nations of the world are the children
of one “Father” and He takes equal care of all and deals with all of
them alike like a mother.
The Attributes of Ahad ‫ ﺃَ َﺣ ٌﺪ‬- He is Unique in His Oneness and al-
Samad ‫ﺼ َﻤ ُﺪ‬
‫ – ﺍﻟ ﱠ‬are two basic Divine Attributes. These are Attributes
that cannot be shared by any of his creatures unlike other Attributes
such as He sees (- huwa al-Basîr), He listens (- huwa al-Sam‘î), which
to some extent can be exhibited by those He has created. The two
Attributes of Ahad ‫ ﺃَ َﺣ ٌﺪ‬and al-Samad ‫ﺼ َﻤ ُﺪ‬
‫ ﺍﻟ ﱠ‬denote His essence no other
language has any one word that coveys the full meaning of these two
words.

‫ﷲُ ﺃَ َﺣ ٌﺪ‬
‫ﻗُﻞْ ﻫُ َﻮ ﱠ‬
112:1 The chapter starts with the word qul ْ‫ ﻗُﻞ‬that means, Say!;
Admit!; Go on proclaiming and conveying to others; the fact is. The
second word in the verse is huwa ‫ ﻫُ َﻮ‬- here used as dzamîr shân which
signifies that the truth is embedded in nature that He is One in His
Uniqueness, and that He is One, Alone and Unique. The Jews
considered Yahowa the sacred name of God and considered it a sin to
even utter this word from their mouths unless they offered a prayer
and observed a fast. It looks apparent that Yahowa is a compound of
Ya! howa, (- O! that Being). They believe that it is beneath the dignity
of the Exalted Being to call Him by any word or name.

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 112. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‬

The verse states that huwa ‫ ﻫُ َﻮ‬is Allâh, Who is Ahad ‫ ﺃَ َﺣ ٌﺪ‬- the Unique
One. There are two Arabic words to signify oneness, one is Ahad ‫ﺃَ َﺣ ٌﺪ‬
and the other is Wâhid. Allâh is Ahad ‫ ﺃَ َﺣ ٌﺪ‬and Wâhid. It is one of the
wonders of the Arabic language and of Qur’ân that the word Ahad ‫ﺃَ َﺣ ٌﺪ‬
is used as an Attribute of Allâh which can never be used to describe
anyone other than Him, whereas the word Wâhid denotes the number
one which is followed by the second and then the third and so on.
When we speak of Ahad ‫ ﺃَ َﺣ ٌﺪ‬no second is understood to share in His
Lordship and no second or third number can follow Him. According
to Qur’ân Allâh is Ahad ‫ ﺃَ َﺣ ٌﺪ‬, - One in the sense of the absolute
Oneness, not in the numerical sense. He is such a One that even His
Attributes are His Essence and not separate and never separable from
Him. He is not of a composite nature. He is All-Compact in His Unity
and human intellect fails in conceiving His existence. There is no
place in it as being One of many, nor does it admit any differentiation
or distinction.

‫ﺼ َﻤ ُﺪ‬ ‫ﱠ‬
‫ﷲُ ﺍﻟ ﱠ‬
112:2 Al-Samad ‫ﺼ َﻤ ُﺪ‬ ‫ ﺍﻟ ﱠ‬occurs in the Holy Qur’ân only once and is
applied to Allâh alone. Al-Samad ‫ﺼ َﻤ ُﺪ‬ ‫ ﺍﻟ ﱠ‬is something that has no
vacuum in it nothing can enter it nor anything can come out of it; Al-
Samad ‫ﺼ َﻤ ُﺪ‬
‫ ﺍﻟ ﱠ‬is hard, clean, transparent and invisible on which no dust
can fall; al-Samad is that Supreme Being Who is beyond all
philosophical conceptions. Samad is a Being that is Eternal and
Everlasting, Al-Samad ‫ﺼ َﻤ ُﺪ‬ ‫ ﺍﻟ ﱠ‬is the Lord and everything depends upon
Him while He is Independent (Lane). The word therefore comprises
the concepts of the Origin of Cause and Eternity, and Independence
combined with the idea that everything existing or conceivable goes
back to Him as its source and is dependent on Him for its beginning as
well as for its continued existence (Lisân; Tâj; Râghib). Thus, this
Being (- Wajûd) always existed and will always exist and His
Lordship will never cease.

1070
 ‫َﻭﻟَ ْﻢ ﻳَ ُﻜﻦ ﻟﱠﻪُ ُﻛﻔُ ًﻮﺍ ﺃَ َﺣ ٌﺪ‬
112:4 At the end the word Ahad ‫ ﺃَ َﺣﺪ‬is repeated once again to remove
all doubt that any other being could existe and, like Him, might also
possess the Attributes He possesses. It says that there is none like Him
and none equals Him. The chapter cuts at the very roots of all
polytheistic beliefs or ideas, in particular the doctrine of the Trinity.
The chapter rejects the belief of the Hindu Aryas that soul and matter
are eternal and co-exist with God. It also negates the belief of
incarnation according to which a mere human being is likened to God.
Association can be of four types. It could be in respect of number or
rank, or descent or action and effect. Allâh is free from association of
all these types.
Christians discard the Unity of God when they claim divinity for Jesus
Jesus was a humble person and possessed human weaknesses and
human limitations of knowledge. He possessed no Divine Attributes
and there was nothing in him that cannot be found in other human
beings.
Allâh’s Unity combines all potentialities in His creation. The Holy
Prophet (pbuh) received these words from Allâh: “Al-Ikhlâs ‫ﺍﻹﺧﻼﺹ‬
is a secret known only unto Me. I entrust it to the hearts of those
whom I love most intensely among My servants” (reported by
Hudhafiya).

1071
 113. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ‬

113. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ‬

The Dawn
(Revealed before Hijrah)
This and the following chapter teach us a comprehensive prayer
against all the difficulties and obstacles in our way. We are enjoined
to seek protection of Allâh against four evils. They are in fact four
hurdles through which every person has to pass for spiritual
advancement. The fourth hurdle is the stage of success, when a person
achieves his objective and persons of jealous nature seek to deprive
him of the fruit of his labour. As a protection against these perils in
life, a believer is enjoined to seek the help of Allâh to protect him
from the evil designs and nefarious machinations of jealous persons.
This chapter also contains a prophecy that the Dajjâl, a personification
of satan and his people, like Gog and Magog, will be responsible for
bringing about widespread spiritual darkness in the world. Some
apparently powerful nations, with their evil designs will pose a great
threat to Islam. They will put evil suggestions into the resolution of
people and thus in the management of their affairs. Their malicious
activities will originate from secret jealousy they feel towards the
religion of Muslims. Their leaders will resort to hidden mischief
mongering and their politics will revolve around secret alliances and
secret plots against Islam and indulging in secret nefarious activities.
The chapter creates an atmosphere of prayer to ward off the evils of
this darkness and we are given hope that the “Daybreak” (‫ )ﺍﻟﻔﻠﻖ‬will
dispel the darkness and there will be a gradual manifestation of the
Truth and its ultimate triumph.

ِ َ‫ﻗُﻞْ ﺃَ ُﻋﻮ ُﺫ ﺑِ َﺮﺏﱢ ْﺍﻟﻔَﻠ‬

‫ﻖ‬
113:1 Al-Falq ‫ﻖ‬ِ َ‫“ – ْﺍﻟﻔَﻠ‬the dawn”, “the daybreak”. This expression is
used in the Holy Qur’ân in two different contexts: Cleaver of the
daybreak (- Fâliq al-Asbâh) and the One who causes the grain and the

1072
 113. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ‬

date-stone to germinate (- Fâlliq al-Habb wa al-Nawâ 6:96-97). The

word also means the origin of the creation; the plain appearance of the
truth after it had been dubious; an elevated ground; a low or depressed
place of the earth between two hills; the hell (Lisân; Tâj). In this verse
our attention has been drawn to the fact that it is by means of prayers
that all impediments in our path can be removed and darknesses can
be dispelled. In addition it tells us that even such an insignificant thing
as a date-stone comes under the nourishment of the Lord and can
produce excellent results in the form of green gardens and flourishing
farms, similarly when a human being places himself under Divine
protection and nourishment, it will surely produce very wonderful
results.

‫ﺕ ﻓِﻲ ْﺍﻟ ُﻌﻘَ ِﺪ‬

ِ ‫َﻭ ِﻣﻦ َﺷﺮﱢ ﺍﻟﻨﱠﻔﱠﺎﺛَﺎ‬
113:4 Naffâthât fi al-‘Uqad ‫ﺕ ﻓِﻲ ْﺍﻟ ُﻌﻘَ ِﺪ‬
ِ ‫ ﺍﻟﻨﱠﻔﱠﺎﺛَﺎ‬means those who
whisper evil suggestions into knots of threads as do those who cast
evil spells; those who enter into secret contracts to break down
ِ ‫ ﺍﻟﻨﱠﻔﱠﺎﺛَﺎ‬is derived from anfus; that is a singular of
friendships. Naffâthât ‫ﺕ‬
nafs - a feminine noun, and literally means, those (not necessarily
females) who blow upon knots of threads. This is an idiomatic phrase
employed in classical Arabic to designate all supposedly occult
endeavours (Râzi; Zamakhsharî).
At all times and ages and in all cultures we come across people who
profess to possess magical or supernatural powers and people who
garb themselves in the robe of piety or self-proclaimed “saints.” Some
of them cause harm to society. Some devise ways and means to make
their fellow beings succumb to difficulties through hidden and
harmful planning and conspiracies. Others hoard riches by
propagating their “saintliness” and “holiness.” Their visitors express
their intense wishes before them and expect their wish to be fulfilled
in return for some material reward. Often such wishes are vicious,
such as to bring about death to an enemy or afflict him with disease.

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 114. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ‬

Now this “holy man” will set to work to prove his powers by
performing some ceremonies,which may include a kind of “knot of
thread” that he will blow over. He will apply all his tricks to convince
the people about his claims and spare no efforts to assure others that
he is a competent “saint.” We are enjoined to seek refuge with Allâh
from such practices, despite their palpable irrationality.

114. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ‬

The People
(Revealed before Hijrah)
This last chapter and the chapter before have been named by the Holy
Prophet (pbuh) as moawwadatain - the two that bring the believers
into the protection of Allâh. This is their mutual relationship. Al-Nâs
ِ ‫ ﺍﻟﻨﱠ‬is the continuation of the chapter Al-Falq ‫ﻖ‬
‫ﺎﺱ‬ ِ َ‫ ْﺍﻟﻔَﻠ‬and in a way is
complementary to the subject matter of the former. The content of
these two chapters suggests that when you are facing physical or
spiritual difficulties, we should seek refuge in the Omnipotent Lord
Who alone can give the needed relief. The Holy Qur’ân in its very
beginning taught us to seek assistance from Allâh with respect to any
work towards into which we put our efforts. We were commanded to
‫ ﺑِﺴ ِْﻢ ﱠ‬-
commence our actions with the name of Allâh (‫ﷲِ ﺍﻟﺮﱠﺣْ َﻤ ٰـ ِﻦ ﺍﻟ ﱠﺮ ِﺣ ِﻴﻢ‬
Bismillâh al-Rahmân al-Rahîm), and now at the end we are taught to
seek ultimate refuge in Him. These last two chapters mention seven
evils, which we can hardly escape from, and we therefore must seek
Divine help and protection against them. Three distinct Attributes of
Allâh are repeated in it:
1) Rabb ‫ َﺭﺏﱢ‬- the Sustainer and Nourisher to perfection;
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 114. CHAPTER ‫ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ‬

2) Malik ‫ َﻣﻠِ ِﻚ‬- the Sovereign King and Controller of affairs;

3) Ilâh ‫ ﺇِﻟَ ٰـ ِﻪ‬- the Controller of hearts and desires, Who deserves to be
worshiped and loved and before Whom the people must bow.
These three Attributes have a deep significance in this sequence.
There are three ways a human being becomes influenced and
overpowered by evil thoughts, firstly when he considers some other
being as his foster other than his Lord, Who is his real Nourisher to
perfection (Rabb ‫ ;) َﺭﺏﱢ‬secondly when a person submits in obedience
before a king other than his Sovereign King (Malik ‫) َﻣﻠِﻚ‬, and thirdly
when he makes others his beloved, his aim and object of worship and
adoration (ilâh ‫)ﺇِﻟَ ٰـ ِﻪ‬. These three Attributes, in a broader sense, also
refer to three obligations of the human being. The first concerns the
individual, the second concerns society, and the third concerns our
duties towards our Lord. These three Divine Attributes also refer to
the three conditions or the three stages of spiritual advancement or
retrogression of the human soul and as well as the three Divine awards
(faidhân) that are conferred on the human soul in those conditions.
The person occupying the lowest stage is the one who is completely
ignorant as to how to attain a stage of virtue. He is under the influence
of his nafs al-Ammârah (12:53), the soul inclined to command evil.
However, Allâh is the Nourisher to perfection of all humankind (Rabb
ِ ‫) َﺭﺏﱢ ﺍﻟﻨﱠ‬, even if they are disbelievers in His Being and are regardless
‫ﺎﺱ‬
about His existence. His Rabûbîyyat covers all and can be compared
to the rain that irrigates the lands of everybody, and the sunshine that
provides its light to all corners of the world.
A rank above the aforementioned class of people is that of those who
have been enamoured in acquiring knowledge of Allâh and who have
come to realize the value of virtue. They are eager to get rid of their
weaknesses, and their nafs al-Lawwâmah - the self-accusing-soul
(75:2) is alive and warning them from time to time, but some evil of
their souls keeps them from guaranteeing their soul’s purity. They
take every precaution to guard themselves but owing to one weakness
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or the other, they repeatedly fall into the pit of darkness. They know
that their true King (Malik ‫ ) َﻣﻠِﻚ‬is Allâh and they profess that they
owe allegiance to the true King, the Sovereign of humankind, but out
of their weakness they commit faults while having this knowledge.
The highest in rank are those who having given up their vices, are
now free from every low desire. They find the joy of their hearts in the
worship of their Lord, Who is their only Ilâh ‫( ﺇِﻟَ ٰـ ِﻪ‬cf. 2:163), Who is
the Controller of their hearts, and their only object of love and
adoration is Allâh. In this exalted stage of pure and perfect sincerity,
truth and righteousness, their soul is at Peace (nafs-i-mutmainnah;
89:27). It is this soul that is rewarded by the All-Mighty, who grants
him a heaven of Peace in this very life and in the Hereafter.
The word al-Nâs ‫ﺎﺱ‬ ِ ‫ ﺍﻟﻨﱠ‬has been repeated five times in this chapter and
each time it denotes a different class of people. At its first occurrence,
it denotes the class of children, the infants or the weak in belief. The
second time it stands for the class of the young people and/or those
stronger in Faith. The third class of people comprises of old folk
and/or the wise. By the fourth, it refers to the righteous people; lastly,
it denotes the fifth class the Khannâs ‫ﺎﺱ‬ ِ ‫ ْﺍﻟ َﺨﻨﱠ‬or Dajjâl or a group of
evil whisperers.
Another message we read in this chapter is the pointed rejection of the
Christian faith. The Christians call Jesus “Our Lord, Jesus the Christ”.
They also name him as the Prince of the King and call him the son of
God. Christ is worshiped like a God. It is to eradicate their false
beliefs that the first three verses of this chapter have been revealed for
the people to give thought to what they say. This chapter also alludes
to another truth, that a time will come when neither the Muslims at
large will be in a position to defend Islam against the onslaught of the
enemy, nor will there be a king, a true patron, or a Divine scholar of
theirs who will be able to guard the fortress of Islam. At such a time,
only Allâh will provide them true asylum. Only He will redress their
grievances and will come to their respite. The chapter teaches us a
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prayer against the discord and disorder that will set in among the
people, among the various nations and among the followers of
different religions. It further tells us that, whenever a human being
feels like attending to the evil suggestions of the whisperer, he should,
at once turn to Allâh with a penitent mind and seek His protection.

ِ ‫ﻗُﻞْ ﺃَ ُﻋﻮ ُﺫ ﺑِ َﺮﺏﱢ ﺍﻟﻨﱠ‬

‫ﺎﺱ‬
114:1 Qul ْ‫( ﻗُﻞ‬- Say!), This is Divine Command. We are enjoined to
seek protection not only by verbal solicitation but also by deeds and
actions to attract Allâh’s grace. According to Abul ‘Âliyah and other
learned scholars such as Baghawî, Ibn Hajar, the word al-Nâs ‫ﺎﺱ‬ ِ ‫ﺍﻟﻨﱠ‬
also signify Dajjâl - Anti-Christ. It is also reported that the Holy
Prophet (pbuh) said that from the creation of man to the coming of the
Hour, there is no creation greater in temptation than Anti-Christ is.
(Bukhârî; Ma‘alim al-Tanzîl).

ِ ‫ﺍﺱ ْﺍﻟ َﺨﻨﱠ‬

‫ﺎﺱ‬ ِ ‫ِﻣﻦ َﺷﺮﱢ ْﺍﻟ َﻮﺳ َْﻮ‬
114:4 Al-Khannâs ‫ﺎﺱ‬ ِ ‫ ْﺍﻟ َﺨﻨﱠ‬means, the sneaking one, who hides, retires
and shrinks after his whispering, who comes forward first and then
retreats. It is one of the names given to satan when satan acts
according to the nature of a servant and follows fraudulent and crafty
ways. It is named nahhas in Hebrew. In the beginning of the Bible, we
read that it was nahhas who made Eve deviate from the right path.
The concluding chapter of the Holy Qur’ân make it clear that this very
nahhas will assume the form of Dajjâl (Anti-Christ) in the latter ages
when satan and the Children of Adam will wage wars between
themselves in which satan will be ultimately overpowered.

ِ ‫ِﻣﻦَ ْﺍﻟ ِﺠﻨﱠ ِﺔ َﻭﺍﻟﻨﱠ‬

‫ﺎﺱ‬
114:6 The last verse of the chapter implies that the evil thoughts are
whispered into the hearts of some influential and fiery natured people

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(al-Jinnat ‫ ْﺍﻟ ِﺠﻨﱠ ِﺔ‬with suffix al; 15:27) and also in the hearts of al-Nâs
(some common, ordinary people), and these thoughts spare none. You
should therefore ever seek refuge with your real Lord against such evil
whisperings.

ZZZ

O Allâh! Change into love any fear (I may have) in my

grave. O Allâh! Have mercy on me because of the great
Qur'ân. Make it my leader, my light, my (source) of
guidance and mercy. O Allâh! Make me remember
whatever of the Qur'ân I may forget; make me learn
that which I have become ignorant of, ma ke me recite it
day and night and make it an argument and plea for me
(on the Day of Judgement) O Lord of all the worlds!

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