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And the many spoils that they were to take. God is all-mighty and all-wise.

And plenty of war booty, to take; and Allah is Most Honourable, Wise.

and many spoils to take; and God is ever All-mighty, All-wise.

and [of] many war-gains which they would achieve: for God is indeed almighty, wise.

And spoils in abundance that they are taking. And Allah is ever Mighty, Wise.

And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise.

And abundant gains for them to capture. God is Mighty and Wise.

and with abundant spoils which they shall acquire. Allah is Most Mighty, Most Wise.

And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise.

And much booty that they will capture. Allah is ever Mighty, Wise.

and abundant spoils that they will capture, and Allah is all-mighty, all-wise.

and they took many spoils, and Allah is the Almighty, and the Wise.

And much war booty which they will take. And ever is Allah Exalted in Might and Wise.

and the booty which they received from it (the Battle). God is Majestic and All-wise.

And many acquisitions which they will take; and Allah is Mighty, Wise.

Wamagh<u>a</u>nima katheeratan yakhu<u>th</u>oonah<u>a</u> wak<u>a</u>na All<u>a</u>hu AAazeezan <u>h</u>akeem<u>a</u><b>n</b>

and with many future gains -- God is mighty and wise.

And many gains will they acquire (besides): and Allah is Exalted in Power, Full of Wisdom.

48

وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا

And He also granted them with many spoils that they took from the people of Khaybar. Allah is the Almighty whom no one can overcome; the Wise in His creation, decree and management.

And He also granted them with many spoils that they took from the people of Khaybar. Allah is the Almighty whom no one can overcome; the Wise in His creation, decree and management.

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

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

God had promised you many spoils that you would capture; so He gave this soon enough to you, and stayed the hands of men from you that it may serve as a sign for believers, and guide you on the straight path;

Allah has promised you plenty of booty which you will take, and has bestowed this to you quickly, and restrained peoples’ hands from you; and in order that it may be a sign for the believers, and to guide you on the Straight Path.

God has promised you many spoils to take; these He has hastened to you, and has restrained the hands of men from you, and that it may be a sign to the believers, and to guide you on a straight path,

[O you who believe!] God has promised you many war-gains which you shall yet achieve; and He has vouchsafed you these [worldly gains] well in advance, and has stayed from you the hands of [hostile] people, so that this [your inner strength] may become a symbol to the believers [who will come after you], and that He may guide you all on a straight way.

Allah hath promised you abundant spoils that ye shall take, and these He hath hastened to you, and hath restrained the hands of people from you, that it may be a sign Unto the believers, and that He may guide you to a straight path.

Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to a Straight Path.

God has promised you abundant gains, which you will capture. He has expedited this for you, and has restrained people’s hands from you; that it may be a sign to the believers, and that He may guide you on a straight path.

Allah has promised you abundant spoils which you shall acquire. He has instantly granted you this (victory) and has restrained the hands of people from you that it may be a Sign for the believers and He may guide you to a Straight Way.

Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to the straight path.

Allah promiseth you much booty that ye will capture, and hath given you this in advance, and hath withheld men's hands from you, that it may be a token for the believers, and that He may guide you on a right path.

Allah has promised you abundant spoils, which you will capture. He has expedited this one for you, and withheld men’s hands from you, so that it may be a sign for the faithful, and that He may guide you to a straight path.

Allah has promised that you take many spoils. He has hastened this to you, and restrained the hands of people from you so that He makes it a sign to the believers and to guide you on a Straight Path.

Allah has promised you much booty that you will take [in the future] and has hastened for you this [victory] and withheld the hands of people from you - that it may be a sign for the believers and [that] He may guide you to a straight path.

God has promised that you will receive much booty. He has enabled you to receive this at this time and has protected you from enemies to make it an evidence (of the Truth) for the believers. He will guide you to the right path.

Allah promised you many acquisitions which you will take, then He hastened on this one for you and held back the hands of men from you, and that it may be a sign for the believers and that He may guide you on a right path.

WaAAadakumu All<u>a</u>hu magh<u>a</u>nima katheeratan takhu<u>th</u>oonah<u>a</u> faAAajjala lakum h<u>ath</u>ihi wakaffa aydiya a<b>l</b>nn<u>a</u>si AAankum walitakoona <u>a</u>yatan lilmumineena wayahdiyakum <u>s</u>ir<u>at</u>an mustaqeem<u>a</u><b>n</b>

God has promised you many future gains, and He has given you these in advance; and He has restrained the hands of men from harming you, so that it may be a sign for the believers, and so that He may guide you to a straight path.

Allah has promised you many gains that ye shall acquire, and He has given you these beforehand; and He has restrained the hands of men from you; that it may be a Sign for the Believers, and that He may guide you to a Straight Path;

48

وَعَدَكُمُ ٱللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِۦ وَكَفَّ أَيْدِىَ ٱلنَّاسِ عَنكُمْ وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَٰطًا مُّسْتَقِيمًا

O believers! Allah promises you of acquiring many spoils in future Islamic victories, but He has given you the spoils of Khaybar in advance and stopped the hands of the Jews when they intended to capture your families after you. And He has done this so that these advanced spoils become a sign for you of the help of Allah and His support for you. And Allah guides you to a straight path in which there is no deviance.

O believers! Allah promises you of acquiring many spoils in future Islamic victories, but He has given you the spoils of Khaybar in advance and stopped the hands of the Jews when they intended to capture your families after you. And He has done this so that these advanced spoils become a sign for you of the help of Allah and His support for you. And Allah guides you to a straight path in which there is no deviance.

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

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

<h2 class="title">Good News of abundant Spoils of War</h2><p>Mujahid said that Allah's statement,</p><div class="text_uthmani arabic">وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا</div><p>(Allah has promised you abundant spoils that you will capture,) refers to the spoils that Muslims earned up until this time, while,</p><div class="text_uthmani arabic">فَعَجَّلَ لَكُمْ هَـذِهِ</div><p>(and He has hastened for you this,) means, the conquest of Khaybar. Al-`Awfi reported that Ibn `Abbas said,</p><div class="text_uthmani arabic">فَعَجَّلَ لَكُمْ هَـذِهِ</div><p>(and He has hastened for you this,) means, "The peace treaty of Al-Hudaybiyyah." Allah said,</p><div class="text_uthmani arabic">وَكَفَّ أَيْدِىَ النَّاسِ عَنْكُمْ</div><p>(and He has restrained the hands of men from you,) meaning, `no harm that your enemies had planned against you, both fighting and warfare, touched you. Allah also restrained the hands of men, whom you left behind close to your families and children, from harming them,'</p><div class="text_uthmani arabic">وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ</div><p>(that it may be a sign for the believers,) with which they take heed and understand. Verily, Allah the Exalted and Most Honored shall help and protect the believers against all enemies, even though the believers are few in number. By doing so, the believers will come to know that Allah is truly the Knower of the consequences of all matters and that the best decisions are those which He prefers for His believing servants, even though these decisions might look unfavorable outwardly,</p><div class="text_uthmani arabic">وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ</div><p>(It may be that you dislike a thing that is good for you) (2:216). Allah said,</p><div class="text_uthmani arabic">وَيَهْدِيَكُمْ صِرَطاً مُّسْتَقِيماً</div><p>(and that He may guide you to the straight path) on account of your obeying His commands and adhering by His orders by following the path of His Messenger ,</p><h2 class="title">Good News of continuous Muslim Victories until the Day of Resurrection</h2><p>The statement of Allah the Exalted and Most Honored,</p><div class="text_uthmani arabic">وَأُخْرَى لَمْ تَقْدِرُواْ عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيراً </div><p>(And other (victories) which are not yet within your power; indeed Allah encompasses them. And Allah is Ever Able to do all things.) Meaning, there are other war spoils and victories to come which are not within your grasp now. However, Allah will make them within your reach and indeed He compasses all these victories for your benefit. Surely, Allah the Exalted provides provisions and sustenance for His servants who have Taqwa, from resources they could never imagine. Scholars of Tafsir differ over the reference to other war spoils mentioned here. Al-`Awfi reported that Ibn `Abbas said that it refers to the conquest of Khaybar. This meaning is sound according to the Ayah,</p><div class="text_uthmani arabic">فَعَجَّلَ لَكُمْ هَـذِهِ</div><p>(and He has hastened for you this.) which refers to the treaty of Al-Hudaybiyyah. This is view of Ad-Dahhak, Muhammad bin Ishaq and `Abdur-Rahman bin Zayd bin Aslam. Qatadah said that this part of the Ayah refers to the conquest of Makkah, and this opinion was preferred by Ibn Jarir. Ibn Abi Layla and Al-Hasan Al-Basri said that it refers to victories over the Persians and the Romans, while Mujahid said that it refers to every victory and all spoils of war, until the Day of Resurrection. Abu Dawud At-Tayalisi recorded that Ibn `Abbas commented on the Ayah,</p><div class="text_uthmani arabic">وَأُخْرَى لَمْ تَقْدِرُواْ عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا</div><p>(And other (victories) which are not yet within your power; indeed Allah compasses them.), "They are the victories that are continuing until this day."</p><h2 class="title">Had Makkah's Disbelievers fought at Al-Hudaybiyyah, They would have retreated in Defeat</h2><p>Allah said,</p><div class="text_uthmani arabic">وَلَوْ قَـتَلَكُمُ الَّذِينَ كفَرُواْ لَوَلَّوُاْ الاٌّدْبَـرَ ثُمَّ لاَ يَجِدُونَ وَلِيّاً وَلاَ نَصِيراً </div><p>(And if those who disbelieve fight against you, they certainly would have turned their backs; then they would have found neither a protector nor a helper.) Allah the Exalted and Most Honored delivers the glad tidings to His believing servants that had the idolators fought them, Allah would have given victory to His Messenger and His faithful servants. Then, the army of the disbelievers would have been defeated and would have deserted the battlefield and fled. They would not have found any helper or supporter, because they were fighting Allah, His Messenger and His Faithful Party. Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً </div><p>(That has been the way of Allah already with those who passed away before. And you will not find any change in the way of Allah.) means this is the way Allah deals with His creation. Whenever faith and disbelief meet at any distinguishing juncture, Allah gives victory to faith over disbelief, raises high truth and destroys falsehood. For instance, Allah the Exalted helped His loyal faithful supporters during the battle of Badr and they defeated His idolator enemies, even though the Muslims were few in num- ber and lightly armed, while the idolators were large in number and heavily armed. Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيراً </div><p>(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. And Allah is Ever the All-Seer of what you do.) Allah the Exalted reminds His faithful servants of His favor when He restrained the hands of the idolators, and thereby, no harm touched the Muslims from the idolators. Allah restrained the hands of the believers and they did not fight the idolaters near Al-Masjid Al-Haram. Rather, Allah saved both parties from battle and brought forth a peace treaty that produced good results for the believers, in addition to, earning them the good end in this life and the Hereafter. We stated a Hadith from Salamah bin Al-Akwa` in which he narrated that when the Muslims brought forth those seventy idolator prisoners, they tied and paraded them before the Messenger of Allah , who looked at them and said,</p><div class="text_uthmani arabic">«أَرْسِلُوهُمْ يَكُنْ لَهُمْ بَدْءُ الْفُجُورِ وَثِنَاه»</div><p>(Release them, so that they earn the burden of starting hostilities and its infamy.) Thereafter, Allah the Exalted and Most Honored sent down this Ayah about that incident,</p><div class="text_uthmani arabic">وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم</div><p>(And He it is Who has withheld their hands from you and your hands from them...) Imam Ahmad recor- ded that Anas bin Malik said, "On the day of Hudaybiyyah, eighty armed men from Makkah went down the valley coming from Mount At-Tan`im to ambush the Messen- ger of Allah . The Messenger invoked Allah against them, and they were taken prisoners." `Affan added, "The Messenger pardoned them, and this Ayah was later on revealed,</p><div class="text_uthmani arabic">وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ</div><p>(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them.)" Muslim, Abu Dawud in his Sunan and At-Tirmidhi and An-Nasa'i, in the Tafsir section of their Sunan, collected this Hadith.</p>

Good News of abundant Spoils of WarMujahid said that Allah's statement,وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا(Allah has promised you abundant spoils that you will capture,) refers to the spoils that Muslims earned up until this time, while,فَعَجَّلَ لَكُمْ هَـذِهِ(and He has hastened for you this,) means, the conquest of Khaybar. Al-`Awfi reported that Ibn `Abbas said,فَعَجَّلَ لَكُمْ هَـذِهِ(and He has hastened for you this,) means, "The peace treaty of Al-Hudaybiyyah." Allah said,وَكَفَّ أَيْدِىَ النَّاسِ عَنْكُمْ(and He has restrained the hands of men from you,) meaning, `no harm that your enemies had planned against you, both fighting and warfare, touched you. Allah also restrained the hands of men, whom you left behind close to your families and children, from harming them,'وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ(that it may be a sign for the believers,) with which they take heed and understand. Verily, Allah the Exalted and Most Honored shall help and protect the believers against all enemies, even though the believers are few in number. By doing so, the believers will come to know that Allah is truly the Knower of the consequences of all matters and that the best decisions are those which He prefers for His believing servants, even though these decisions might look unfavorable outwardly,وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ(It may be that you dislike a thing that is good for you) (2:216). Allah said,وَيَهْدِيَكُمْ صِرَطاً مُّسْتَقِيماً(and that He may guide you to the straight path) on account of your obeying His commands and adhering by His orders by following the path of His Messenger ,Good News of continuous Muslim Victories until the Day of ResurrectionThe statement of Allah the Exalted and Most Honored,وَأُخْرَى لَمْ تَقْدِرُواْ عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيراً (And other (victories) which are not yet within your power; indeed Allah encompasses them. And Allah is Ever Able to do all things.) Meaning, there are other war spoils and victories to come which are not within your grasp now. However, Allah will make them within your reach and indeed He compasses all these victories for your benefit. Surely, Allah the Exalted provides provisions and sustenance for His servants who have Taqwa, from resources they could never imagine. Scholars of Tafsir differ over the reference to other war spoils mentioned here. Al-`Awfi reported that Ibn `Abbas said that it refers to the conquest of Khaybar. This meaning is sound according to the Ayah,فَعَجَّلَ لَكُمْ هَـذِهِ(and He has hastened for you this.) which refers to the treaty of Al-Hudaybiyyah. This is view of Ad-Dahhak, Muhammad bin Ishaq and `Abdur-Rahman bin Zayd bin Aslam. Qatadah said that this part of the Ayah refers to the conquest of Makkah, and this opinion was preferred by Ibn Jarir. Ibn Abi Layla and Al-Hasan Al-Basri said that it refers to victories over the Persians and the Romans, while Mujahid said that it refers to every victory and all spoils of war, until the Day of Resurrection. Abu Dawud At-Tayalisi recorded that Ibn `Abbas commented on the Ayah,وَأُخْرَى لَمْ تَقْدِرُواْ عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا(And other (victories) which are not yet within your power; indeed Allah compasses them.), "They are the victories that are continuing until this day."Had Makkah's Disbelievers fought at Al-Hudaybiyyah, They would have retreated in DefeatAllah said,وَلَوْ قَـتَلَكُمُ الَّذِينَ كفَرُواْ لَوَلَّوُاْ الاٌّدْبَـرَ ثُمَّ لاَ يَجِدُونَ وَلِيّاً وَلاَ نَصِيراً (And if those who disbelieve fight against you, they certainly would have turned their backs; then they would have found neither a protector nor a helper.) Allah the Exalted and Most Honored delivers the glad tidings to His believing servants that had the idolators fought them, Allah would have given victory to His Messenger and His faithful servants. Then, the army of the disbelievers would have been defeated and would have deserted the battlefield and fled. They would not have found any helper or supporter, because they were fighting Allah, His Messenger and His Faithful Party. Allah the Exalted and Most Honored said,سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً (That has been the way of Allah already with those who passed away before. And you will not find any change in the way of Allah.) means this is the way Allah deals with His creation. Whenever faith and disbelief meet at any distinguishing juncture, Allah gives victory to faith over disbelief, raises high truth and destroys falsehood. For instance, Allah the Exalted helped His loyal faithful supporters during the battle of Badr and they defeated His idolator enemies, even though the Muslims were few in num- ber and lightly armed, while the idolators were large in number and heavily armed. Allah the Exalted and Most Honored said,وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيراً (And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. And Allah is Ever the All-Seer of what you do.) Allah the Exalted reminds His faithful servants of His favor when He restrained the hands of the idolators, and thereby, no harm touched the Muslims from the idolators. Allah restrained the hands of the believers and they did not fight the idolaters near Al-Masjid Al-Haram. Rather, Allah saved both parties from battle and brought forth a peace treaty that produced good results for the believers, in addition to, earning them the good end in this life and the Hereafter. We stated a Hadith from Salamah bin Al-Akwa` in which he narrated that when the Muslims brought forth those seventy idolator prisoners, they tied and paraded them before the Messenger of Allah , who looked at them and said,«أَرْسِلُوهُمْ يَكُنْ لَهُمْ بَدْءُ الْفُجُورِ وَثِنَاه»(Release them, so that they earn the burden of starting hostilities and its infamy.) Thereafter, Allah the Exalted and Most Honored sent down this Ayah about that incident,وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم(And He it is Who has withheld their hands from you and your hands from them...) Imam Ahmad recor- ded that Anas bin Malik said, "On the day of Hudaybiyyah, eighty armed men from Makkah went down the valley coming from Mount At-Tan`im to ambush the Messen- ger of Allah . The Messenger invoked Allah against them, and they were taken prisoners." `Affan added, "The Messenger pardoned them, and this Ayah was later on revealed,وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them.)" Muslim, Abu Dawud in his Sunan and At-Tirmidhi and An-Nasa'i, in the Tafsir section of their Sunan, collected this Hadith.

And other (benefits) which you have not yet obtained, are within the compass of God, for God has power over everything.

And one more, not within your capacity, is within Allah’s hold; and Allah is Able to do all things.

and other spoils you were not able to take; God had encompassed them already. God is powerful over everything.

And there are yet other [gains] which are still beyond your grasp, [but] which God has already encompassed [for you]: for God has the power to will anything.

And He promiseth another victory, over which ye have as yet no power: Allah hath surely encompassed it; and Allah is over everything ever Potent.

And other (victories and much booty there are, He promises you) which are not yet within your power, indeed Allah compasses them, And Allah is Ever Able to do all things.

And other things, of which you were incapable, but God has encompassed them. God is Capable of everything.

He also promises you other spoils which you have not yet taken, but Allah has encompassed them. Allah has power over everything.

And other (victories) which are not yet within your power; indeed Allah encompasses them. And Allah is Ever Able to do all things.

And other (gain), which ye have not been able to achieve, Allah will compass it, Allah is Able to do all things.

And other [spoils as well] which you have not yet captured: Allah has comprehended them, and Allah has power over all things.

And there were (other spoils) which you were unable to take. Allah has encompassed it already, Allah is powerful over all things.

And [He promises] other [victories] that you were [so far] unable to [realize] which Allah has already encompassed. And ever is Allah, over all things, competent.

Besides these, there were other gains which you could not receive, but God has full control over them. God has power over all things.

And others which you have not yet been able to achieve Allah has surely encompassed them, and Allah has power over all things.

Waokhr<u>a</u> lam taqdiroo AAalayh<u>a</u> qad a<u>hat</u>a All<u>a</u>hu bih<u>a</u> wak<u>a</u>na All<u>a</u>hu AAal<u>a</u> kulli shayin qadeer<u>a</u><b>n</b>

And there are yet other [gains] which are still beyond your grasp, [but] which God has already encompassed [for you]: for God has power over all things.

And other gains (there are), which are not within your power, but which Allah has compassed: and Allah has power over all things.

48

وَأُخْرَىٰ لَمْ تَقْدِرُوا۟ عَلَيْهَا قَدْ أَحَاطَ ٱللَّهُ بِهَا وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرًا

And Allah promises you with spoils you have not yet been able to attain. Allah alone is capable of letting you acquire them; they are part of the plans and knowledge of Allah. Allah is capable of everything; nothing is outside His ability.

And Allah promises you with spoils you have not yet been able to attain. Allah alone is capable of letting you acquire them; they are part of the plans and knowledge of Allah. Allah is capable of everything; nothing is outside His ability.

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

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

Had the unbelievers fought you they would have turned their backs and not found a protector or helper.

And if the disbelievers were to fight you, they will turn away and flee, and then they will not find any supporter nor any aide.

If the unbelievers had fought you, they would have turned their backs, and then found neither protector nor helper;

And [now,] if they who are bent on denying the truth should fight against you, they will indeed turn their backs [in flight], and will find none to protect them and none to bring them succour:

And had those who disbelieve fought against you, surely they would have turned their backs, and then they would have found no patron nor helper.

And if those who disbelieve fight against you, they certainly would have turned their backs, then they would have found neither a Wali (protector) nor a helper.

If those who disbelieve had fought you, they would have turned back and fled, then found neither protector nor helper.

Had the unbelievers fought against you at that time, they would have turned their backs (in flight), and would have found none to protect or help them.

And if those who disbelieve fight against you, they certainly would have turned their backs; then they would have found neither a protector nor a helper.

And if those who disbelieve join battle with you they will take to flight, and afterward they will find no protecting friend nor helper.

If the faithless fight you, they will turn their backs [to flee]. Then they will not find any protector or helper.

If the unbelievers had fought you they would have been put to flight, and found none to protect or help them.

And if those [Makkans] who disbelieve had fought you, they would have turned their backs [in flight]. Then they would not find a protector or a helper.

Had the disbelievers fought against you, they would have run away from the battle and would have found no guardian or helper.

And if those who disbelieve fight with you, they would certainly turn (their) backs, then they would not find any protector or a helper.

Walaw q<u>a</u>talakumu alla<u>th</u>eena kafaroo lawallawoo aladb<u>a</u>ra thumma l<u>a</u> yajidoona waliyyan wal<u>a</u> na<u>s</u>eer<u>a</u><b>n</b>

If those who deny the truth were to fight you, they would certainly turn their backs; then they would find neither protector nor helper:

If the Unbelievers should fight you, they would certainly turn their backs; then would they find neither protector nor helper.

48

وَلَوْ قَٰتَلَكُمُ ٱلَّذِينَ كَفَرُوا۟ لَوَلَّوُا۟ ٱلْأَدْبَٰرَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا

O believers! If those who disbelieved in Allah and His Messenger were to fight you, they would turn their backs, defeated and fleeing. They would not find any guardian who would take care of their matter, nor any helper who would help them in fighting against you.

O believers! If those who disbelieved in Allah and His Messenger were to fight you, they would turn their backs, defeated and fleeing. They would not find any guardian who would take care of their matter, nor any helper who would help them in fighting against you.

This is the law of God, effective as before: You will not find any change in the law of God.

The tradition of Allah, ongoing since before; and you will not find the tradition of Allah changing.

the wont of God, as in the past before, and thou shalt never find any changing the wont of God.

such being God’s way which has ever obtained in the past - and never wilt thou find any change in God’s way!

That hath been the dispensation of Allah with those who passed away aforetime; and thou shalt not find in the dispensation of Allah any change.

That has been the Way of Allah already with those who passed away before. And you will not find any change in the Way of Allah.

It is God’s pattern, ongoing since the past. You will never find any change in God’s pattern.

Such is Allah's Way that has come down from the past. Never shall you find any change in the Way of Allah.

That has been the way of Allah already with those who passed away before. And you will not find any change in the way of Allah.

It is the law of Allah which hath taken course aforetime. Thou wilt not find for the law of Allah aught of power to change.

[It is] Allah’s precedent that has passed before, and you will never find any change in Allah’s precedent.

Such is the way of Allah in days gone by, and you shall find no change in the ways of Allah.

[This is] the established way of Allah which has occurred before. And never will you find in the way of Allah any change.

This is the tradition of God which existed before, and you will never find any change in His tradition.

Such has been the course of Allah that has indeed run before, and you shall not find a change in Allah's course.

Sunnata All<u>a</u>hi allatee qad khalat min qablu walan tajida lisunnati All<u>a</u>hi tabdeel<u>a</u><b>n</b>

such was the law of God in the past; and you shall find no change in the law of God.

(Such has been) the practice (approved) of Allah already in the past: no change wilt thou find in the practice (approved) of Allah.

48

سُنَّةَ ٱللَّهِ ٱلَّتِى قَدْ خَلَتْ مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًا

The believers being victorious and consequent defeat of the disbelievers is established in every place and era; it is a divine custom of Allah prevalent in the nations that have passed before these rejectors. O Messenger! You will not find any change in the divine custom of Allah.

The believers being victorious and consequent defeat of the disbelievers is established in every place and era; it is a divine custom of Allah prevalent in the nations that have passed before these rejectors. O Messenger! You will not find any change in the divine custom of Allah.

It was He who restrained their hands from you in the heart of Makkah, and your hands from them, after He had given you victory over them, as God sees all that you do.

And it is He Who restrained their hands from you, and your hands from them in the valley of Mecca, after having given you control over them; and Allah sees all what you do.

It is He who restrained their hands from you, and your hands from them, in the hollow of Mecca, after that He made you victors over them. God sees the things you do.

And He it is who, in the valley of Mecca, stayed their hands from you, and your hands from them, after He had enabled you to vanquish them; and God saw indeed what you were doing.

And He it is Who restrained their hands from you and Your hands from them, in the vale of Makka so, after He had made you superior to them; and Allah is of that which ye work ever a Beholder.

And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. And Allah is Ever the All-Seer of what you do.

It is He who withheld their hands from you, and your hands from them, in the valley of Mecca, after giving you advantage over them. God is Observer of what you do.

He it is Who restrained their hands from you, and your hands from them in the valley of Makkah, even though He had made you victorious against them. Allah was watching all that you did.

And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. And Allah sees what you do.

And He it is Who hath withheld men's hands from you, and hath withheld your hands from them, in the valley of Mecca, after He had made you victors over them. Allah is Seer of what ye do.

It is He who withheld their hands from you, and your hands from them, in the valley of Makkah, after He had given you victory over them, and Allah sees best what you do.

It was He who restrained their hands from you and your hands from them in the hollow (Hudaibiah) of Mecca after He had given you victory over them. Allah sees the things you do.

And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing.

It is He who kept peace between you and the people of the valley of Mecca after having given you a victory over them. God is Well Aware of what you do.

And He it is Who held back their hands from you and your hands from them in the valley of Mecca after He had given you victory over them; and Allah is Seeing what you do.

Wahuwa alla<u>th</u>ee kaffa aydiyahum AAankum waaydiyakum AAanhum biba<u>t</u>ni makkata min baAAdi an a<i><u>th</u></i>farakum AAalayhim wak<u>a</u>na All<u>a</u>hu bim<u>a</u> taAAmaloona ba<u>s</u>eer<u>a</u><b>n</b>

It is He who withheld their hands from you, and your hands from them in the valley of Makkah, after giving you victory over them. God sees what you do.

And it is He Who has restrained their hands from you and your hands from them in the midst of Makka, after that He gave you the victory over them. And Allah sees well all that ye do.

48

وَهُوَ ٱلَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِنۢ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

He is the one who prevented the hands of the idolaters from getting to you when approximately seventy men came at Ḥudaybīyyah, intending to cause you harm. He stopped you from them; you did not kill them or cause them any harm. Rather, you freed them after Allah made it possible for you to capture them. And Allah is watchful over your actions; none of your actions are hidden from Him.

He is the one who prevented the hands of the idolaters from getting to you when approximately seventy men came at Ḥudaybīyyah, intending to cause you harm. He stopped you from them; you did not kill them or cause them any harm. Rather, you freed them after Allah made it possible for you to capture them. And Allah is watchful over your actions; none of your actions are hidden from Him.

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

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

It were those who disbelieved who hindered you from (going to) the Holy Mosque, preventing your offerings from arriving at the place of sacrifice. Had it not been for (the presence of) believers, men and women, (among the unbelievers) of whom you were unaware, and whom you might have trampled and thus incurred guilt unknowingly on account of them, (the matter would have been settled). (But this was not done) so that God may admit into His favour whom He willed. If these (believers) had been separated from them, He would have inflicted a grievous punishment on the unbelievers.

It was these who disbelieved and prevented you from the Sacred Mosque, and stopped the sacrificial animals from reaching their place; and were it not for some Muslim men and Muslim women, whom you do not know – lest you may crush them and unintentionally incur some violation due to them – Allah would have permitted you to slay them; this relief for them, is so that Allah may admit into His mercy whomever He wills; and had they been separated, We would have indeed punished the disbelievers among them with a painful punishment.

They are the ones who disbelieved, and barred you from the Holy Mosque and the offering, detained so as not to reach its place of sacrifice. If it had not been for certain men believers and certain women believers whom you knew not, lest you should trample them, and there befall you guilt unwittingly on their account (that God may admit into His mercy whom He will), had they been separated clearly, then We would have chastised the unbelievers among them with a painful chastisement.

[It was not for your enemies sake that He stayed your hands from them: for] it was they who were bent on denying the truth, and who debarred you from the Inviolable House of Worship and prevented your offering from reaching its destina­tion. And had it not been for the believing men and believing women [in Mecca], whom you might have unwittingly trampled underfoot, and on whose account you might have become guilty, without knowing it, of a grievous wrong-: [had it not been for this, you would have been allowed to fight your way into the city: but you were forbidden to fight] so that [in time] God might admit to His grace whomever He wills. Had they [who deserve Our mercy and they whom We have condemned] been clearly discernible [to you], We would indeed have imposed grievous suffering [at your hands] on such of them as were bent on denying the truth.

They were those who disbelieved and hindered you from the Sacred Mosque and hindered the detained offering that it should arrive at the goal thereof. And had it not been for believing men and believin women whom ye knew not, and that ye might have trampled on them and thus there might have befallen you crime on their account unwittingly. He had not restrained your hands from them. But this He did that He might bring into His mercy whomsoever He will. Had they been distinguished one from another, surely We had tormented those who disbelieved among them with a torment afflictive.

They are the ones who disbelieved (in the Oneness of Allah Islamic Monotheism), and hindered you from Al-Masjid-al-Haram (the sacred mosque of Makkah) and the sacrificial animals, detained from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them, and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His Mercy whom He will, if they (the believers and the disbelievers) should have been apart, We verily had punished those of them who disbelieved, with painful torment.

It is they who disbelieved, and barred you from the Sacred Mosque, and prevented the offering from reaching its destination. Were it not for faithful men and faithful women, whom you did not know, you were about to hurt them, and became guilty of an unintentional crime. Thus God admits into His mercy whomever He wills. Had they dispersed, We would have punished those who disbelieved among them with a painful penalty.

They are the ones who disbelieved and barred you from the Inviolable Mosque and prevented the animals you had designated for sacrifice from reaching the place of their offering. If it had not been for the believing men and believing women (who lived in Makkah and) whom you did not know, and had there not been the fear that you might trample on them and unwittingly incur blame on their account, (then fighting would not have been put to a stop. It was stopped so that) Allah may admit to His Mercy whomsoever He pleases. Had those believers been separated from the rest, We would certainly have inflicted a grievous chastise-ment on those of them [i.e. the Makkans) who disbelieved.

They are those who disbelieved and hindered you from Al-Masjid Al-Haram and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills -- if they had been apart, We verily, would have punished with painful torment those of them who disbelieved.

These it was who disbelieved and debarred you from the Inviolable Place of Worship, and debarred the offering from reaching its goal. And if it had not been for believing men and believing women, whom ye know not - lest ye should tread them under foot and thus incur guilt for them unknowingly; that Allah might bring into His mercy whom He will - If (the believers and the disbelievers) had been clearly separated We verily had punished those of them who disbelieved with painful punishment.

They are the ones who disbelieved and barred you from the Sacred Mosque, and kept the offering from reaching its destination. And were it not for [certain] faithful men and faithful women, whom you did not know—lest you should trample them, and thus the blame for [killing] them should fall on you unawares; [He held you back] so that Allah may admit into His mercy whomever He wishes. Had they been separate, We would have surely punished the faithless among them with a painful punishment.

They are those who disbelieved and barred you from the Holy Mosque and the offering detained so as not to reach its place of sacrifice if it had not been for certain believing men and certain believing women whom you did not know, you might have trampled upon them, and so sin reached you because of (killing) them while you did not know. In order that Allah admits into His Mercy whom He will, had they (the believers) been easy to distinguish, We would have punished the unbelievers among them with a painful punishment.

They are the ones who disbelieved and obstructed you from al-Masjid al-Haram while the offering was prevented from reaching its place of sacrifice. And if not for believing men and believing women whom you did not know - that you might trample them and there would befall you because of them dishonor without [your] knowledge - [you would have been permitted to enter Makkah]. [This was so] that Allah might admit to His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment

It was the disbelievers who kept you from the Sacred Mosque and prevented your sacrificial offering from reaching its proper place. God would not have kept you from fighting the disbelievers, had there not been believing men and women (among them) whom you did not know and whom you might have unknowingly harmed. God did this because He grants mercy to whomever He wants. Had they been distinguishable from the believers, We would certainly have punished them with a painful torment.

It is they who disbelieved and turned you away from the Sacred Mosque and (turned off) the offering withheld from arriving at its destined place; and were it not for the believing men and the believing women, whom, not having known, you might have trodden down, and thus something hateful might have afflicted you on their account without knowledge-- so that Allah may cause to enter into His mercy whomsoever He pleases; had they been widely separated one from another, We would surely have punished those who disbelieved from among them with a painful punishment.

Humu alla<u>th</u>eena kafaroo wa<u>s</u>addookum AAani almasjidi al<u>h</u>ar<u>a</u>mi wa<b>a</b>lhadya maAAkoofan an yablugha ma<u>h</u>illahu walawl<u>a</u> rij<u>a</u>lun muminoona wanis<u>a</u>on mumin<u>a</u>tun lam taAAlamoohum an ta<u>t</u>aoohum fatu<u>s</u>eebakum minhum maAAarratun bighayri AAilmin liyudkhila All<u>a</u>hu fee ra<u>h</u>matihi man yash<u>a</u>o law tazayyaloo laAAa<u>thth</u>abn<u>a</u> alla<u>th</u>eena kafaroo minhum AAa<u>tha</u>ban aleem<u>a</u><b>n</b>

It was they who were bent on denying the truth, and who debarred you from the Sacred Mosque and who prevented your offering from reaching its place of sacrifice. And had it not been for the believing men and believing women [in Makkah] whom you might unwittingly have trampled underfoot, and on whose account you might have, unknowingly, become guilty, [God would have commanded you to fight it out with them; but He ordained it thus] so that He may bring whoever He will into His mercy. If they [the believers] had been clearly separated, We would have punished those who were bent on denying the truth with a painful punishment.

They are the ones who denied Revelation and hindered you from the Sacred Mosque and the sacrificial animals, detained from reaching their place of sacrifice. Had there not been believing men and believing women whom ye did not know that ye were trampling down and on whose account a crime would have accrued to you without (your) knowledge, (Allah would have allowed you to force your way, but He held back your hands) that He may admit to His Mercy whom He will. If they had been apart, We should certainly have punished the Unbelievers among them with a grievous Punishment.

48

هُمُ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَٱلْهَدْىَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُۥ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَٰتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَـُٔوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌۢ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ ٱللَّهُ فِى رَحْمَتِهِۦ مَن يَشَآءُ لَوْ تَزَيَّلُوا۟ لَعَذَّبْنَا ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابًا أَلِيمًا

They are the ones who disbelieved in Allah and His Messenger, and stopped you and the sacrificial animals from Al-Masjid Al-Ḥarām. The animals remained barred from reaching the Ḥaram where they were to be sacrificed. Had it not been for a few believing men whom you did not know were believers, and by killing the disbelievers you could have killed them also, and incurred sin and had to pay blood money unknowingly, Allah would have allowed you to liberate Makkah so that He may enter into His mercy whoever He wished i.e. the believers in Makkah. If the disbelievers were distinguished from the believers in Makkah, Allah would have definitely punished those who disbelieved in Him and His Messenger with a painful punishment.

They are the ones who disbelieved in Allah and His Messenger, and stopped you and the sacrificial animals from Al-Masjid Al-Ḥarām. The animals remained barred from reaching the Ḥaram where they were to be sacrificed. Had it not been for a few believing men whom you did not know were believers, and by killing the disbelievers you could have killed them also, and incurred sin and had to pay blood money unknowingly, Allah would have allowed you to liberate Makkah so that He may enter into His mercy whoever He wished i.e. the believers in Makkah. If the disbelievers were distinguished from the believers in Makkah, Allah would have definitely punished those who disbelieved in Him and His Messenger with a painful punishment.

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

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

<h2 class="title">Some of the Benefits gained from the Treaty at Al-Hudaybiyyah</h2><p>Allah the Exalted states that the Arab idolators from Quraysh and their allies who extended help to them against His Messenger ,</p><div class="text_uthmani arabic">هُمُ الَّذِينَ كَفَرُواْ</div><p>(They are those who disbelieved), they are indeed the disbelievers,</p><div class="text_uthmani arabic">وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ</div><p>(and hindered you from Al-Masjid Al-Haram) `even though you are its people and more worthy of being responsible for it,'</p><div class="text_uthmani arabic">وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ</div><p>(and detained the sacrificial animals, from reaching their place of sacrifice.) they prevented, because of transgression and stubbornness, the sacrificial animals from being reached to the place where they would be slaughtered. There were seventy sacrificial camels designated for sacrifice, as we will mention, Allah willing. Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ</div><p>(Had there not been believing men and believing women) `living among the Makkans hiding their faith for fearing for their safety from the pagans. Otherwise, We would have given you authority over the Makkans and you would have killed them to the brink of extermination. However, there were some faithful believers, men and women, living among them, about whom you had no knowledge of being believers and you might try to kill them.' Allah's statement,</p><div class="text_uthmani arabic">لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ</div><p>(whom you did not know, that you may kill them and on whose account a sin would have been committed by you) an evil and erroneous act,</p><div class="text_uthmani arabic">بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ</div><p>(without (your) knowledge, that Allah might bring into His mercy whom He wills) that Allah might delay the punishment of the pagans of Makkah to save the believers who lived among them, and so that many of the idolators might embrace Islam. Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">لَوْ تَزَيَّلُواْ</div><p>(if they had been apart), if the disbelievers and the believers who were living among them had been apart,</p><div class="text_uthmani arabic">لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً</div><p>(We verily, would have punished with painful torment those of them who disbelieved) `We would have given you dominance over the disbelievers and you would have inflicted tremendous slaughter on them.' Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">إِذْ جَعَلَ الَّذِينَ كَفَرُواْ فِى قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَـهِلِيَّةِ</div><p>(When those who disbelieve had put in their hearts pride and haughtiness -- the pride and haughtiness of the time of ignorance, ) when they refused to write (in the treaty document), `In the Name of Allah, the Most Gracious, the Most Merciful,' and, `These are the terms agreed on by Muhammad, Allah's Messenger,'</p><div class="text_uthmani arabic">فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى</div><p>(then Allah sent down His calmness and tranquillity upon His Messenger and upon the believers and made them stick to the word of Taqwa;) the word of Taqwa refers to sincerity, according to Mujahid. `Ata' bin Abi Rabah commented, "None has the right to be worshipped but Allah, alone without partners. All the dominion belongs to Him and all praise is due to Him. He is Ever Able to do everything." Yunus bin Bukayr said that Ibn Ishaq narrated from Az-Zuhri, from `Urwah, from Al-Miswar, commenting on,</p><div class="text_uthmani arabic">وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى</div><p>(and made them stick to the word of Taqwa;) "`La ilaha illallah, alone without partners."</p><h2 class="title">The Hadiths that tell the Story of Al-Hudaybiyyah and the Peace Treaty that followed</h2><p>Al-Bukhari, may Allah have mercy with him, recorded in his Sahih in `Book of Conditions' that Al-Miswar bin Makhramah and Marwan bin Al-Hakam, both narrated attesting to the truthfulness of the other, "Allah's Messenger set out at the time of Al-Hudaybiyyah with several hundred of his Companions. When he reached Dhul-Hulayfah, he had the sacrificial animals garlanded and marked and resumed the state of Ihram for `Umrah. He then sent several men from the tribe of Khuza`ah to gather news for him and then he proceeded. When he arrived at a village called Al-Ashtat, his advance regiment came back and said, `The Quraysh have gathered their forces against you, including Al-Ahabish tribes. They are intent on fighting you, stopping you, and preventing you.' The Messenger said, </p><div class="text_uthmani arabic">«أَشِيرُوا أَيُّهَا النَّاسُ عَلَيَّ، أَتُرَوْنَ أَنْ نَمِيلَ عَلَى عِيَالِهِمْ وَذَرَارِيِّ هؤُلَاءِ، الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَيْتِ؟»</div><p>(Give me your opinion, O people! Do you think we should attack the families and offspring of those who seek to prevent us from reaching the House)" in another narration, the Prophet said, </p><div class="text_uthmani arabic">«(أَ)تُرَوْنَ أَنْ نَمِيلَ عَلَى ذَرَارِيِّ هؤُلَاءِ الَّذِينَ أَعَانُوهُمْ، فَإِنْ يَأْتُونَا كَانَ اللهُ قَدْ قَطَعَ عُنُقًا مِنَ الْمُشْرِكِينَ، وَإِلَّا تَرَكْنَاهُمْ مَحْزُونِين»</div><p>(Do you think we should attack the families of those who helped the Quraysh If they come to defend against us, then Allah would have diminished the idolator forces. Or we leave them to grieve!)" In another narration, the Prophet said, </p><div class="text_uthmani arabic">«فَإِنْ قَعَدُوا قَعَدُوا مَوْتُورِينَ مَجْهُودِينَ مَحْزُونِينَ، وَإِنْ نَجَوْا يَكُنْ عُنُقًا قَطَعَهَا اللهُ عَزَّ وَجَلَّ. أَمْ تُرَوْنَ أَنْ نَؤُمَّ الْبَيْتَ فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاه»</div><p>(If they remain where they have gathered, they do so in grief, fatigued and depressed. If they save their families, it would be a neck that Allah the Exalted and Most Honored has cut off. Or, should we head towards the House and if anyone prevents us from reaching it we would fight them) "Abu Bakr, may Allah be pleased with him, said, "O, Allah's Messenger! You only intended to visit the House, not to kill anyone or start a war. Therefore, head towards the House and whoever stands in our way, then we will fight him." In another narration, Abu Bakr said, "Allah and His Messenger know that we only came to perform `Umrah not to fight anyone. However, anyone who tries to prevent us from reaching the House, we will fight him." The Prophet said, </p><div class="text_uthmani arabic">«فَرُوحُوا إِذَن»</div><p>(Go forth then.) In another narration, the Prophet said, </p><div class="text_uthmani arabic">«فَامْضُوا عَلَى اسْمِ اللهِ تَعَالَى»</div><p>(Go forth, in the Name of Allah, the Exalted.) "When they proceeded for a distance, the Prophet said, </p><div class="text_uthmani arabic">«إِنَّ خَالِدَ بْنَ الْوَلِيدِ فِي خَيْلٍ لِقُرَيْشٍ طَلِيعَةً، فَخُذُوا ذَاتَ الْيَمِين»</div><p>(Khalid bin Al-Walid is leading the cavalry of Quraysh forming the front of the army, so take the path on the right.) By Allah, Khalid did not perceive the arrival of the Muslims until the dust arising from the march of the Muslim army reached him, then he turned back hurriedly to inform the Quraysh. The Prophet went on advancing until he reached the Thaniyyah (i. e., a mountainous way) through which he could reach them. The she-camel of the Prophet sat down. The people tried their best to cause her to rise, but it was in vain. So, they said, `Al-Qaswa' has become stubborn! Al-Qaswa' has become stubborn!' The Prophet said, </p><div class="text_uthmani arabic">«مَا خَلَأَتِ الْقَصْوَاءُ وَمَا ذَاكَ لَهَا بِخُلُقٍ، وَلكِنْ حَبَسَها حَابِسُ الْفِيل»</div><p>(Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.) Then he said, </p><div class="text_uthmani arabic">«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِّي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ تَعَالَى إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا»</div><p>(By the Name of Him in Whose Hands is my soul, if they ask me anything which will respect the ordinances of Allah, the Exalted, I will grant it to them.) The Prophet then rebuked the she-camel and she got up. The Prophet changed his direction, until he dismounted at the farthest end of Al-Hudaybiyyah. There was a pit containing a little water which the people used in small amounts, and after a short time the people exhausted all its water and complained of thirst to Allah's Messenger . The Prophet took an arrow out of his quiver and ordered them to put the arrow in the pit. By Allah, the water started flowing and continued sprouting until all the people quenched their thirst and returned satisfied. While they were still in that state, Budayl bin Warqa' Al-Khuza`i came with some people from his tribe, Khuza`ah. They were the advisers of Allah's Messenger who would keep no secret from him and were from the people of Tihamah. Budayl said, `I left (the tribes of) Ka`b bin Lu'ay and `Amir bin Lu'ay residing at the abundant water of Al-Hudaybiyyah. They had milk camels with them, intending to wage war against you and prevent you from visiting the Ka`bah.' Allah's Messenger said, </p><div class="text_uthmani arabic">«إِنَّا لَمْ نَجِىءْ لِقِتَالِ أَحَدٍ، وَلكِنْ جِئْنَا مُعْتَمِرِينَ، وَإِنَّ قُرَيْشًا قَدْ نَهَكَتْهُمُ الْحَرْبُ، وَأَضَرَّتْ بِهِمْ، فَإِنْ شَاؤُوا مَادَدْتُهُمْ مُدَّةً وَيُخَلُّوا بَيْنِي وَبَيْنَ النَّاسِ، فَإِنْ أَظْهَرْ، فَإِنْ شَاءُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ فَعَلُوا، وَإِلَّا فَقَدْ جَمُّوا، وَإِنْ هُمْ أَبَوْا فَوَالَّذِي نَفْسِي بِيَدِهِ لَأُقَاتِلَنَّهُمْ عَلَى أَمْرِي هذَا حَتْى تَنْفَرِدَ سَالِفَتِي أَوْ لَيُنْفِذَنَّ اللهُ أَمْرَه»</div><p>(We have not come to fight anyone, but to perform `Umrah. No doubt, war has weakened Quraysh and they have suffered great losses. So if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and others. If I have victory over those infidels, Quraysh will have the option to embrace Islam as the other people do, if they wish. They will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my cause until I get killed, but (I am sure) Allah will definitely make His cause victorious.) Budayl said, `I will inform them of what you have said.' So, he set off until he reached Quraysh and said, `We have come from that man whom we heard saying something which we will disclose to you, if you should like.' Some of the fools among the Quraysh shouted that they were not in need of this information, but the wiser among them said, `Relate what you heard him saying.' Budayl said, `I heard him saying such and such,' relating what the Prophet had told him. `Urwah bin Mas`ud stood up and said, `O people! Aren't you the sons' They said, `Yes.' He added, `Am I not the father' They said, `Yes.' He said, `Do you mistrust me' They said, `No.' He said, `Don't you know that I invited the people of `Ukaz for your help, and when they refused I brought my relatives and children and those who obeyed me' They said, `Yes.' He said, `Well, this man has offered you a reasonable proposal, it is better for you to accept it and allow me to meet him.' They said, `You may meet him.' So, he went to the Prophet and started talking to him. The Prophet said the same to him as he had to Budayl bin Warqa. Then `Urwah said, `O Muhammad! Won't you feel any qualms by exterminating your relations Have you ever heard of anyone among the Arabs annihilating his relatives before you On the other hand, if the reverse should happen, by Allah, I do not see dignified people here, but people from various tribes who would run away leaving you alone.' Hearing that, Abu Bakr verbally abused him and said, `Go suck Al-Lat's womb! Are you saying we would run and leave the Prophet alone' `Urwah said, `Who is that man' They said, `He is Abu Bakr.' `Urwah said to Abu Bakr, `By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would rebuke you.' `Urwah kept on talking to the Prophet and seizing the Prophet's beard as he was talking, while Al-Mughirah bin Shu`bah was standing near the head of the Prophet , holding a sword and wearing a helmet. Whenever `Urwah stretched his hand towards the beard of the Prophet , Al-Mughirah would hit his hand with the handle of the sword and say, `Remove your hand from the beard of Allah's Messenger.' `Urwah raised his head and asked, `Who is that' The people said, `He is Al-Mughirah bin Shu`bah.' `Urwah said, `O treacherous (one)! Am I not doing my best to prevent evil consequences of your treachery' Before embracing Islam, Al-Mughirah was in the company of some people. He killed them, took their property and came (to Al-Madinah) to embrace Islam. The Prophet said to him, </p><div class="text_uthmani arabic">«أَمَّا الْإِسْلَامُ فَأَقْبَلُ، وَأَمَّا الْمَالُ فَلَسْتُ مِنْهُ فِي شَيْء»</div><p>(As regards to your Islam, I accept it, but as for the property I do not take anything of it.) `Urwah then started looking at the Companions of the Prophet . By Allah, whenever Allah's Messenger spat, the spittle would fall in the hand of one of them, who would rub it on his face and skin. If he ordered them, they would carry his orders immediately, if he performed ablution, they would struggle to take the remaining water, and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. `Urwah returned to his people and said, `O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi. Yet, by Allah! I have never seen any of them respected by his courtiers, as much as, Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall into the hand of one of them and he would rub it on his face and skin. If he ordered them, they would carry out his order immediately, if he performed ablution, they would struggle to take the remaining water, and when they spoke, they would lower their voices and would not look at his face constantly out of respect. No doubt, he has presented to you a good reasonable offer, so please accept it.' A man from the tribe of Bani Kinanah said, `Allow me to go to him,' and they allowed him. When he approached the Prophet and his Companions, Allah's Messenger said, </p><div class="text_uthmani arabic">«هذَا فُلَانٌ وَهُوَ مِنْ قَوْمٍ يُعَظِّمُونَ الْبُدْنَ فَابْعَثُوهَا لَه»</div><p>(He is so-and-so who belongs to the tribe that respects the sacrificial camels. So, bring the sacrificial camels before him.) So, the sacrificial camels were brought before him and the people received him while they were reciting Talbiyah. When he saw that scene, he said, `Glorified is Allah! It is not fair to prevent these people from visiting the Ka`bah.' When he returned to his people, he said, `I saw the sacrificial camels garlanded and marked. I do not think it is advisable to prevent them from visiting the Ka`bah.' Another person called Mikraz bin Hafs stood up and sought their permission to go to Muhammad , and they allowed him, too. When he approached the Muslims, the Prophet said, </p><div class="text_uthmani arabic">«هَذَا مِكْرَزٌ وَهُوَ رَجُلٌ فَاجِر»</div><p>(Here is Mikraz and he is a vicious man.) Mikraz started talking to the Prophet and as he was talking, Suhayl bin `Amr came." Ma`mar said that Ayyub said to him that `Ikrimah said, "When Suhayl bin `Amr came, the Prophet said, </p><div class="text_uthmani arabic">«قَدْ سَهُلَ لَكُمْ مِنْ أَمْرِكُم»</div><p>(Now the matter has become easy for you.)" Ma`mar said that Az-Zuhri narrated, "When Suhayl bin `Amr came, he said to the Prophet , `Please conclude a peace treaty with us.' So, the Prophet called `Ali bin Abi Talib and said to him, </p><div class="text_uthmani arabic">«اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيم»</div><p>(Write: In the Name of Allah, Ar-Rahman, Ar-Rahim.) Suhayl bin `Amr said, `As for Ar-Rahman, by Allah, I do not know what it means. So write: By Your Name, O Allah, as you used to write previously.' The Muslims said, `By Allah, we will not write except: By the Name of Allah, Ar-Rahman, Ar-Rahim.' The Prophet said, </p><div class="text_uthmani arabic">«اكْتُبْ بِاسْمِكَ اللْهُم»</div><p>(Write: "In Your Name O Allah.") Then he dictated, </p><div class="text_uthmani arabic">«هذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ الله»</div><p>(This is a peace treaty, which Muhammad, Allah's Messenger has concluded.) Suhayl said, `By Allah, if we knew that you are Allah's Messenger, we would not prevent you from visiting the Ka`bah, and would not fight with you. So, write: Muhammad bin `Abdullah.' The Prophet said to him, </p><div class="text_uthmani arabic">«وَاللهِ إِنِّي لَرَسُولُ اللهِ وَإِنْ كَذَّبْتُمُونِي، اكْتُبْ مُحَمَّدُ بْنُ عَبْدِالله»</div><p>(By Allah! I am the Messenger of Allah even if your people do not believe me. Write: "Muhammad bin `Abdullah.")" Az-Zuhri continued, "The Prophet accepted all those things, since he had already said that he would accept everything they would demand if it respects the ordinance of Allah, the Exalted." The Hadith continues, "The Prophet said to Suhayl, </p><div class="text_uthmani arabic">«عَلَى أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ الْبَيْتِ فَنَطُوفَ بِه»</div><p>(On the condition that you allow us to visit the House so that we may perform Tawaf around it.) Suhayl said, `By Allah, we will not, so as not to give the Arabs a chance to say that we have yielded to your pressure, but we will allow you next year.' So, the Prophet had that written. Then Suhayl said, `We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion.' The Muslims protested, `Glorified be Allah! How can a person be returned to the idolators after he has become a Muslim' While they were in this state Abu Jandal bin Suhayl bin `Amr came from the valley of Makkah staggering with his chains and fell down among the Muslims. Suhayl said, `O Muhammad! This is the very first term with which we make peace with you, that is, you shall return Abu Jandal to me.' The Prophet said, </p><div class="text_uthmani arabic">«إِنَّا لَمْ نَقْضِ الْكِتَابَ بَعْد»</div><p>(The peace treaty has not been written yet.) Suhayl said, `Then by Allah, I will never conduct peace with you.' The Prophet said, </p><div class="text_uthmani arabic">«فَأَجِزْهُ لِي»</div><p>(Release him to me,) and Suhayl responded, `I will never allow you to keep him.' The Prophet said, </p><div class="text_uthmani arabic">«بَلَى فَافْعَل»</div><p>(Yes, do.) He said, `I will not.' Mikraz said, `We allow you (to keep him).' Abu Jandal said, `O, Muslims! Will I be returned to the idolators although I have come as a Muslim Don't you see how much I have suffered' Abu Jandal had been tortured severely for the cause of Allah, the Exalted and Most Honored. `Umar bin Al-Khattab said, `I went to the Prophet and said: Aren't you truly the Messenger of Allah' The Prophet said, </p><div class="text_uthmani arabic">«بَلَى»</div><p>(Yes, indeed.) I said, `Isn't our cause just and the cause of the enemy unjust' He said, </p><div class="text_uthmani arabic">«بَلَى»</div><p>(Yes.) I said, `Then why should we be humble in our religion' He said, </p><div class="text_uthmani arabic">«إِنِّي رَسُولُ اللهِ وَلَسْتُ أَعْصِيهِ وَهُوَ نَاصِرِي»</div><p>(I am Allah's Messenger and I do not disobey Him, and He will make me victorious.) I said, `Didn't you tell us that we would go to the Ka`bah and perform Tawaf around it' He said, </p><div class="text_uthmani arabic">«بَلَى أَفَأَخْبَرْتُكَ أَنَّا نَأْتِيهِ الْعَامَ؟»</div><p>(Yes, but did I tell you that we would visit the Ka`bah this year) I said, `No.' He said, </p><div class="text_uthmani arabic">«فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه»</div><p>(So you will visit it and perform Tawaf around it.) `Umar further said, `I went to Abu Bakr and said: O Abu Bakr! Isn't he truly Allah's Prophet' He replied, `Yes.' I said, `Is not our cause just and the cause of our enemy unjust' He said, `Yes.' I said, `Then why should we be humble in our religion' He said, `O you man! Indeed, he is Allah's Messenger and he does not disobey his Lord, and He will make him victorious. Adhere to him for, by Allah, he is on the right path.' I said, `Was he not telling us that we would go to the Ka`bah and perform Tawaf around it' He said, `Yes, but did he tell you that you would go to the Ka`bah this year' I said, `No.' He said, `You will go to the Ka`bah and perform Tawaf around it.' Az-Zuhri said, "`Umar, may Allah be pleased with him, said, `I performed many good deeds as expiation for the improper questions I asked them.' " "When the writing of the peace treaty was concluded, Allah's Messenger said to his Companions, </p><div class="text_uthmani arabic">«قُومُوا فَانْحَرُوا ثُمَّ احْلِقُوا»</div><p>(Get up and slaughter your sacrifices and have your heads shaved.) By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Umm Salamah and told her of the people's attitudes towards him. Umm Salamah said, `O Prophet of Allah! Do you want your order to be carried out Go out and don't say a word to anybody until you have slaughtered your sacrifice and call your barber to shave your head.' The Messenger of Allah went out and did not talk to anyone until he did what she suggested, slaughtered the sacrifice and shaved his head. Seeing that, the Companions got up, slaughtered their sacrifices, and started shaving the heads of one another. There was so much of a rush -- and sadness -- that there was a danger of killing each other. Then some believing women came and Allah the Exalted and most Honored revealed the following Ayat, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا جَآءَكُمُ الْمُؤْمِنَـتُ</div><p>(O you who believe! When believing women come to you) (60:10), until, </p><div class="text_uthmani arabic">بِعِصَمِ الْكَوَافِرِ</div><p>(Likewise hold not the disbelieving women as wives.) `Umar then divorced two of his wives, who were disbelievers. Later on Mu`awiyah bin Abu Sufyan married one of them, and Safwan bin Umayyah married the other. When the Prophet returned to Al-Madinah, Abu Basir, a new Muslim convert from the Quraysh, came to him. The disbelievers sent two men in pursuit who said to the Prophet , `Abide by the promise you gave us.' So, the Prophet handed him over to them. They took him out (of Al-Madinah) until they reached Dhul-Hulayfah where they dismounted to eat some dates they had with them. Abu Basir said to one of them, `By Allah, O, so-and-so, I see you have a fine sword.' The other drew it out (of its sheath) and said, `Yes, by Allah, it is very fine and I have tried it many times.' Abu Basir said, `Let me have a look at it.' When the other gave the sword to Abu Basir, he struck him with it until he died. His companion ran away until he reached Al-Madinah, entering the Masjid running. When Allah's Messenger saw him he said, </p><div class="text_uthmani arabic">«لَقَدْ رَأَى هذَا ذُعْرًا»</div><p>(This man appears to have been frightened.) When he reached the Prophet he said, `My companion has been murdered, by Allah, and I would have been murdered too. ' Abu Basir came and said, `O Allah's Messenger, by Allah! Allah has made you fulfill your obligations by returning me to them, but Allah the Exalted has saved me from them.' The Prophet said, </p><div class="text_uthmani arabic">«وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ لَوْ كَانَ مَعَهُ أَحَد»</div><p>(Woe to his mother! What an excellent war kindler he would be, if he only have supporters.) When Abu Basir heard this from the Prophet , he understood that he would return him to the idolators again, so he set off until he reached the seashore. Abu Jandal bin Suhayl also got himself released from the disbelievers and joined Abu Basir. Thereafter, whenever a man from Quraysh embraced Islam he would follow Abu Basir until they formed a strong group. By Allah, whenever they heard about a caravan of the Quraysh heading towards Ash-Sham (Greater Syria), they stopped it, attacked and killed the disbelievers and took their properties. The people of Quraysh sent a message to the Prophet requesting him for the sake of Allah and kith and kin to send for (Abu Basir and his companions) promising that whoever among them came to the Prophet , would be secure. So, the Prophet sent for them and Allah the Exalted and Most Honored revealed the following Ayat, </p><div class="text_uthmani arabic">وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ</div><p>(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah), until, </p><div class="text_uthmani arabic">حَمِيَّةَ الْجَـهِلِيَّةِ</div><p>(the pride and haughtiness of the time of ignorance, ) Their pride and haughtiness was that they did not confess that Muhammad was the Prophet of Allah, refused to write, `In the Name of Allah, Ar-Rahman, Ar-Rahim,' and prevented Muslims from visiting the Ka`bah." This is the narration Al-Bukhari collected in the Book of Tafsir, `Umrat Al-Hudaybiyyah, Hajj, and so forth. Allah is the Only One sought for help, all reliance is on Him alone and there is no might or strength except from Allah, the Almighty, the All-Wise. Al-Bukhari narrated in the Book of Tafsir that Habib bin Abi Thabit said that he went to Abu Wa'il asking him about something and he said, "We were at Siffin, when a man said, `Do you not see those who call to Allah's Book' `Ali bin Abi Talib said, `Yes.' Sahl bin Hunayf said, `Do not feel certain in the reliability of your own opinions! On the day of Hudaybiyyah, the day the treaty of peace was signed between the Prophet and idolators, had we found a chance to fight, we would have done so.' `Umar came (to the Prophet ) and said, `Are we not on the true cause and theirs is the false cause Are not our killed in Paradise and theirs in the Fire' He said, `Yes.' `Umar said, `Why then should we be humble with regards to the cause of our religion Why should we go back before Allah decides in the matter between us (between Muslims and the idolators.)' The Prophet said, </p><div class="text_uthmani arabic">«يَا ابْنَ الْخَطَّابِ إِنِّي رَسُولُ اللهِ وَلَنْ يُضَيِّعَنِي اللهُ أَبَدًا»</div><p>(O son of Al-Khattab! I am Allah's Messenger and He will never abandon me. ) `Umar left while feeling angry and soon went to Abu Bakr and said, `O Abu Bakr! Are we not on the true cause and they are on falsehood' Abu Bakr said, `O son of Al-Khattab! He is Allah's Messenger and Allah will never abandon him.' Surat Al-Fath was later revealed."' Al-Bukhari collected this Hadith in several other parts of his Sahih, and so did Muslim and An-Nasa'i using various chains of narration from Abu Wa'il, Sufyan bin Salamah, from Sahl bin Hunayf. Some of these narrations read, "O people! Accuse sheer opinion (of being imperfect)! On the day Abu Jandal came, I saw myself willing to reject the command of Allah's Messenger , had I had the chance." In yet another narration, "Surat Al-Fath was revealed and the Messenger of Allah called `Umar bin Al-Khattab and recited it to him." Imam Ahmad recorded that Anas said, "Quraysh resorted to peace with the Prophet . Suhayl bin `Amr was among the idolators then. The Prophet said to `Ali, </p><div class="text_uthmani arabic">«اكْتُبْ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم»</div><p>(Write: "In the Name of Allah, the Most Gracious, the Most Merciful.") Suhayl said, `We do not know the meaning of: In the Name of Allah, Ar-Rahman Ar-Rahim. However, write what we do know: In Your Name, O Allah!' The Messenger said, </p><div class="text_uthmani arabic">«اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ الله»</div><p>(Write: "From Muhammad, Allah's Messenger,") and Suhayl said, `If we knew that you are Allah's Messenger, we would have followed you. However, write your name and the name of your father.' The Prophet said, </p><div class="text_uthmani arabic">«اكْتُبْ مِنْ مُحَمَّدِ بْنِ عَبْدِالله»</div><p>(Write: "From Muhammad son of `Abdullah.") They set the terms with the Prophet that, `If anyone comes from your side to us, we will not send him back to you. If anyone from among us came to you, you send him back to us.' `Ali said, `O Allah's Messenger! Should I write this,' and the Prophet said, </p><div class="text_uthmani arabic">«نَعَمْ، إِنَّهُ مَنْ ذَهَبَ مِنَّا إِلَيْهِمْ فَأَبْعَدَهُ الله»</div><p>(Yes. Surely, those who revert from our side and go to them, then may Allah cast them away.) Muslim also collected this Hadith." Ahmad recorded that `Abdullah bin `Abbas said, "When Al-Haruriyyah rebelled, they set a separate camp for their group. I said to them, `On the day of Al-Hudaybiyyah, the Messenger of Allah agreed to conduct peace with the idolators. He said to `Ali, </p><div class="text_uthmani arabic">«اكْتُبْ يَا عَلِيُّ، هذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ الله»</div><p>(Write, O `Ali: "These are the terms agreed to by Muhammad, Allah's Messenger.")' The idolators said, `If we knew that you are Allah's Messenger, we would not have fought you.' Allah's Messenger said, </p><div class="text_uthmani arabic">«امْحُ يَا عَلِيُّ، اللْهُمَّ إِنَّكَ تَعْلَمُ أَنِّي رَسُولُكَ، امْحُ يَا عَلِيُّ وَاكْتُبْ: هذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِالله»</div><p>(O `Ali! Erase it. O Allah! You know that I am Your Messenger. O `Ali! Erase it and write instead: "These are the peace terms agreed to by Muhammad bin `Abdullah.") By Allah, Allah's Messenger is better than `Ali, and the Messenger erased his title. However, erasing his title did not mean that he was erased from being a Prophet. Have I given you sufficient proof in this.' They said, `Yes."' Abu Dawud also collected a similar narration. Imam Ahmad recorded that `Abdullah bin `Abbas said, "On the day of Hudaybiyyah, the Messenger of Allah slaughtered seventy sacrificial camels, including a camel that belonged to Abu Jahl. When the camel was prevented from coming to the House, she cried just as she would cry when seeing her offspring." </p>

Some of the Benefits gained from the Treaty at Al-HudaybiyyahAllah the Exalted states that the Arab idolators from Quraysh and their allies who extended help to them against His Messenger ,هُمُ الَّذِينَ كَفَرُواْ(They are those who disbelieved), they are indeed the disbelievers,وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ(and hindered you from Al-Masjid Al-Haram) `even though you are its people and more worthy of being responsible for it,'وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ(and detained the sacrificial animals, from reaching their place of sacrifice.) they prevented, because of transgression and stubbornness, the sacrificial animals from being reached to the place where they would be slaughtered. There were seventy sacrificial camels designated for sacrifice, as we will mention, Allah willing. Allah the Exalted and Most Honored said,وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ(Had there not been believing men and believing women) `living among the Makkans hiding their faith for fearing for their safety from the pagans. Otherwise, We would have given you authority over the Makkans and you would have killed them to the brink of extermination. However, there were some faithful believers, men and women, living among them, about whom you had no knowledge of being believers and you might try to kill them.' Allah's statement,لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ(whom you did not know, that you may kill them and on whose account a sin would have been committed by you) an evil and erroneous act,بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ(without (your) knowledge, that Allah might bring into His mercy whom He wills) that Allah might delay the punishment of the pagans of Makkah to save the believers who lived among them, and so that many of the idolators might embrace Islam. Allah the Exalted and Most Honored said,لَوْ تَزَيَّلُواْ(if they had been apart), if the disbelievers and the believers who were living among them had been apart,لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً(We verily, would have punished with painful torment those of them who disbelieved) `We would have given you dominance over the disbelievers and you would have inflicted tremendous slaughter on them.' Allah the Exalted and Most Honored said,إِذْ جَعَلَ الَّذِينَ كَفَرُواْ فِى قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَـهِلِيَّةِ(When those who disbelieve had put in their hearts pride and haughtiness -- the pride and haughtiness of the time of ignorance, ) when they refused to write (in the treaty document), `In the Name of Allah, the Most Gracious, the Most Merciful,' and, `These are the terms agreed on by Muhammad, Allah's Messenger,'فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى(then Allah sent down His calmness and tranquillity upon His Messenger and upon the believers and made them stick to the word of Taqwa;) the word of Taqwa refers to sincerity, according to Mujahid. `Ata' bin Abi Rabah commented, "None has the right to be worshipped but Allah, alone without partners. All the dominion belongs to Him and all praise is due to Him. He is Ever Able to do everything." Yunus bin Bukayr said that Ibn Ishaq narrated from Az-Zuhri, from `Urwah, from Al-Miswar, commenting on,وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى(and made them stick to the word of Taqwa;) "`La ilaha illallah, alone without partners."The Hadiths that tell the Story of Al-Hudaybiyyah and the Peace Treaty that followedAl-Bukhari, may Allah have mercy with him, recorded in his Sahih in `Book of Conditions' that Al-Miswar bin Makhramah and Marwan bin Al-Hakam, both narrated attesting to the truthfulness of the other, "Allah's Messenger set out at the time of Al-Hudaybiyyah with several hundred of his Companions. When he reached Dhul-Hulayfah, he had the sacrificial animals garlanded and marked and resumed the state of Ihram for `Umrah. He then sent several men from the tribe of Khuza`ah to gather news for him and then he proceeded. When he arrived at a village called Al-Ashtat, his advance regiment came back and said, `The Quraysh have gathered their forces against you, including Al-Ahabish tribes. They are intent on fighting you, stopping you, and preventing you.' The Messenger said, «أَشِيرُوا أَيُّهَا النَّاسُ عَلَيَّ، أَتُرَوْنَ أَنْ نَمِيلَ عَلَى عِيَالِهِمْ وَذَرَارِيِّ هؤُلَاءِ، الَّذِينَ يُرِيدُونَ أَنْ يَصُدُّونَا عَنِ الْبَيْتِ؟»(Give me your opinion, O people! Do you think we should attack the families and offspring of those who seek to prevent us from reaching the House)" in another narration, the Prophet said, «(أَ)تُرَوْنَ أَنْ نَمِيلَ عَلَى ذَرَارِيِّ هؤُلَاءِ الَّذِينَ أَعَانُوهُمْ، فَإِنْ يَأْتُونَا كَانَ اللهُ قَدْ قَطَعَ عُنُقًا مِنَ الْمُشْرِكِينَ، وَإِلَّا تَرَكْنَاهُمْ مَحْزُونِين»(Do you think we should attack the families of those who helped the Quraysh If they come to defend against us, then Allah would have diminished the idolator forces. Or we leave them to grieve!)" In another narration, the Prophet said, «فَإِنْ قَعَدُوا قَعَدُوا مَوْتُورِينَ مَجْهُودِينَ مَحْزُونِينَ، وَإِنْ نَجَوْا يَكُنْ عُنُقًا قَطَعَهَا اللهُ عَزَّ وَجَلَّ. أَمْ تُرَوْنَ أَنْ نَؤُمَّ الْبَيْتَ فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاه»(If they remain where they have gathered, they do so in grief, fatigued and depressed. If they save their families, it would be a neck that Allah the Exalted and Most Honored has cut off. Or, should we head towards the House and if anyone prevents us from reaching it we would fight them) "Abu Bakr, may Allah be pleased with him, said, "O, Allah's Messenger! You only intended to visit the House, not to kill anyone or start a war. Therefore, head towards the House and whoever stands in our way, then we will fight him." In another narration, Abu Bakr said, "Allah and His Messenger know that we only came to perform `Umrah not to fight anyone. However, anyone who tries to prevent us from reaching the House, we will fight him." The Prophet said, «فَرُوحُوا إِذَن»(Go forth then.) In another narration, the Prophet said, «فَامْضُوا عَلَى اسْمِ اللهِ تَعَالَى»(Go forth, in the Name of Allah, the Exalted.) "When they proceeded for a distance, the Prophet said, «إِنَّ خَالِدَ بْنَ الْوَلِيدِ فِي خَيْلٍ لِقُرَيْشٍ طَلِيعَةً، فَخُذُوا ذَاتَ الْيَمِين»(Khalid bin Al-Walid is leading the cavalry of Quraysh forming the front of the army, so take the path on the right.) By Allah, Khalid did not perceive the arrival of the Muslims until the dust arising from the march of the Muslim army reached him, then he turned back hurriedly to inform the Quraysh. The Prophet went on advancing until he reached the Thaniyyah (i. e., a mountainous way) through which he could reach them. The she-camel of the Prophet sat down. The people tried their best to cause her to rise, but it was in vain. So, they said, `Al-Qaswa' has become stubborn! Al-Qaswa' has become stubborn!' The Prophet said, «مَا خَلَأَتِ الْقَصْوَاءُ وَمَا ذَاكَ لَهَا بِخُلُقٍ، وَلكِنْ حَبَسَها حَابِسُ الْفِيل»(Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.) Then he said, «وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِّي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ تَعَالَى إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا»(By the Name of Him in Whose Hands is my soul, if they ask me anything which will respect the ordinances of Allah, the Exalted, I will grant it to them.) The Prophet then rebuked the she-camel and she got up. The Prophet changed his direction, until he dismounted at the farthest end of Al-Hudaybiyyah. There was a pit containing a little water which the people used in small amounts, and after a short time the people exhausted all its water and complained of thirst to Allah's Messenger . The Prophet took an arrow out of his quiver and ordered them to put the arrow in the pit. By Allah, the water started flowing and continued sprouting until all the people quenched their thirst and returned satisfied. While they were still in that state, Budayl bin Warqa' Al-Khuza`i came with some people from his tribe, Khuza`ah. They were the advisers of Allah's Messenger who would keep no secret from him and were from the people of Tihamah. Budayl said, `I left (the tribes of) Ka`b bin Lu'ay and `Amir bin Lu'ay residing at the abundant water of Al-Hudaybiyyah. They had milk camels with them, intending to wage war against you and prevent you from visiting the Ka`bah.' Allah's Messenger said, «إِنَّا لَمْ نَجِىءْ لِقِتَالِ أَحَدٍ، وَلكِنْ جِئْنَا مُعْتَمِرِينَ، وَإِنَّ قُرَيْشًا قَدْ نَهَكَتْهُمُ الْحَرْبُ، وَأَضَرَّتْ بِهِمْ، فَإِنْ شَاؤُوا مَادَدْتُهُمْ مُدَّةً وَيُخَلُّوا بَيْنِي وَبَيْنَ النَّاسِ، فَإِنْ أَظْهَرْ، فَإِنْ شَاءُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ فَعَلُوا، وَإِلَّا فَقَدْ جَمُّوا، وَإِنْ هُمْ أَبَوْا فَوَالَّذِي نَفْسِي بِيَدِهِ لَأُقَاتِلَنَّهُمْ عَلَى أَمْرِي هذَا حَتْى تَنْفَرِدَ سَالِفَتِي أَوْ لَيُنْفِذَنَّ اللهُ أَمْرَه»(We have not come to fight anyone, but to perform `Umrah. No doubt, war has weakened Quraysh and they have suffered great losses. So if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and others. If I have victory over those infidels, Quraysh will have the option to embrace Islam as the other people do, if they wish. They will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my cause until I get killed, but (I am sure) Allah will definitely make His cause victorious.) Budayl said, `I will inform them of what you have said.' So, he set off until he reached Quraysh and said, `We have come from that man whom we heard saying something which we will disclose to you, if you should like.' Some of the fools among the Quraysh shouted that they were not in need of this information, but the wiser among them said, `Relate what you heard him saying.' Budayl said, `I heard him saying such and such,' relating what the Prophet had told him. `Urwah bin Mas`ud stood up and said, `O people! Aren't you the sons' They said, `Yes.' He added, `Am I not the father' They said, `Yes.' He said, `Do you mistrust me' They said, `No.' He said, `Don't you know that I invited the people of `Ukaz for your help, and when they refused I brought my relatives and children and those who obeyed me' They said, `Yes.' He said, `Well, this man has offered you a reasonable proposal, it is better for you to accept it and allow me to meet him.' They said, `You may meet him.' So, he went to the Prophet and started talking to him. The Prophet said the same to him as he had to Budayl bin Warqa. Then `Urwah said, `O Muhammad! Won't you feel any qualms by exterminating your relations Have you ever heard of anyone among the Arabs annihilating his relatives before you On the other hand, if the reverse should happen, by Allah, I do not see dignified people here, but people from various tribes who would run away leaving you alone.' Hearing that, Abu Bakr verbally abused him and said, `Go suck Al-Lat's womb! Are you saying we would run and leave the Prophet alone' `Urwah said, `Who is that man' They said, `He is Abu Bakr.' `Urwah said to Abu Bakr, `By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would rebuke you.' `Urwah kept on talking to the Prophet and seizing the Prophet's beard as he was talking, while Al-Mughirah bin Shu`bah was standing near the head of the Prophet , holding a sword and wearing a helmet. Whenever `Urwah stretched his hand towards the beard of the Prophet , Al-Mughirah would hit his hand with the handle of the sword and say, `Remove your hand from the beard of Allah's Messenger.' `Urwah raised his head and asked, `Who is that' The people said, `He is Al-Mughirah bin Shu`bah.' `Urwah said, `O treacherous (one)! Am I not doing my best to prevent evil consequences of your treachery' Before embracing Islam, Al-Mughirah was in the company of some people. He killed them, took their property and came (to Al-Madinah) to embrace Islam. The Prophet said to him, «أَمَّا الْإِسْلَامُ فَأَقْبَلُ، وَأَمَّا الْمَالُ فَلَسْتُ مِنْهُ فِي شَيْء»(As regards to your Islam, I accept it, but as for the property I do not take anything of it.) `Urwah then started looking at the Companions of the Prophet . By Allah, whenever Allah's Messenger spat, the spittle would fall in the hand of one of them, who would rub it on his face and skin. If he ordered them, they would carry his orders immediately, if he performed ablution, they would struggle to take the remaining water, and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. `Urwah returned to his people and said, `O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi. Yet, by Allah! I have never seen any of them respected by his courtiers, as much as, Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall into the hand of one of them and he would rub it on his face and skin. If he ordered them, they would carry out his order immediately, if he performed ablution, they would struggle to take the remaining water, and when they spoke, they would lower their voices and would not look at his face constantly out of respect. No doubt, he has presented to you a good reasonable offer, so please accept it.' A man from the tribe of Bani Kinanah said, `Allow me to go to him,' and they allowed him. When he approached the Prophet and his Companions, Allah's Messenger said, «هذَا فُلَانٌ وَهُوَ مِنْ قَوْمٍ يُعَظِّمُونَ الْبُدْنَ فَابْعَثُوهَا لَه»(He is so-and-so who belongs to the tribe that respects the sacrificial camels. So, bring the sacrificial camels before him.) So, the sacrificial camels were brought before him and the people received him while they were reciting Talbiyah. When he saw that scene, he said, `Glorified is Allah! It is not fair to prevent these people from visiting the Ka`bah.' When he returned to his people, he said, `I saw the sacrificial camels garlanded and marked. I do not think it is advisable to prevent them from visiting the Ka`bah.' Another person called Mikraz bin Hafs stood up and sought their permission to go to Muhammad , and they allowed him, too. When he approached the Muslims, the Prophet said, «هَذَا مِكْرَزٌ وَهُوَ رَجُلٌ فَاجِر»(Here is Mikraz and he is a vicious man.) Mikraz started talking to the Prophet and as he was talking, Suhayl bin `Amr came." Ma`mar said that Ayyub said to him that `Ikrimah said, "When Suhayl bin `Amr came, the Prophet said, «قَدْ سَهُلَ لَكُمْ مِنْ أَمْرِكُم»(Now the matter has become easy for you.)" Ma`mar said that Az-Zuhri narrated, "When Suhayl bin `Amr came, he said to the Prophet , `Please conclude a peace treaty with us.' So, the Prophet called `Ali bin Abi Talib and said to him, «اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيم»(Write: In the Name of Allah, Ar-Rahman, Ar-Rahim.) Suhayl bin `Amr said, `As for Ar-Rahman, by Allah, I do not know what it means. So write: By Your Name, O Allah, as you used to write previously.' The Muslims said, `By Allah, we will not write except: By the Name of Allah, Ar-Rahman, Ar-Rahim.' The Prophet said, «اكْتُبْ بِاسْمِكَ اللْهُم»(Write: "In Your Name O Allah.") Then he dictated, «هذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ الله»(This is a peace treaty, which Muhammad, Allah's Messenger has concluded.) Suhayl said, `By Allah, if we knew that you are Allah's Messenger, we would not prevent you from visiting the Ka`bah, and would not fight with you. So, write: Muhammad bin `Abdullah.' The Prophet said to him, «وَاللهِ إِنِّي لَرَسُولُ اللهِ وَإِنْ كَذَّبْتُمُونِي، اكْتُبْ مُحَمَّدُ بْنُ عَبْدِالله»(By Allah! I am the Messenger of Allah even if your people do not believe me. Write: "Muhammad bin `Abdullah.")" Az-Zuhri continued, "The Prophet accepted all those things, since he had already said that he would accept everything they would demand if it respects the ordinance of Allah, the Exalted." The Hadith continues, "The Prophet said to Suhayl, «عَلَى أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ الْبَيْتِ فَنَطُوفَ بِه»(On the condition that you allow us to visit the House so that we may perform Tawaf around it.) Suhayl said, `By Allah, we will not, so as not to give the Arabs a chance to say that we have yielded to your pressure, but we will allow you next year.' So, the Prophet had that written. Then Suhayl said, `We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion.' The Muslims protested, `Glorified be Allah! How can a person be returned to the idolators after he has become a Muslim' While they were in this state Abu Jandal bin Suhayl bin `Amr came from the valley of Makkah staggering with his chains and fell down among the Muslims. Suhayl said, `O Muhammad! This is the very first term with which we make peace with you, that is, you shall return Abu Jandal to me.' The Prophet said, «إِنَّا لَمْ نَقْضِ الْكِتَابَ بَعْد»(The peace treaty has not been written yet.) Suhayl said, `Then by Allah, I will never conduct peace with you.' The Prophet said, «فَأَجِزْهُ لِي»(Release him to me,) and Suhayl responded, `I will never allow you to keep him.' The Prophet said, «بَلَى فَافْعَل»(Yes, do.) He said, `I will not.' Mikraz said, `We allow you (to keep him).' Abu Jandal said, `O, Muslims! Will I be returned to the idolators although I have come as a Muslim Don't you see how much I have suffered' Abu Jandal had been tortured severely for the cause of Allah, the Exalted and Most Honored. `Umar bin Al-Khattab said, `I went to the Prophet and said: Aren't you truly the Messenger of Allah' The Prophet said, «بَلَى»(Yes, indeed.) I said, `Isn't our cause just and the cause of the enemy unjust' He said, «بَلَى»(Yes.) I said, `Then why should we be humble in our religion' He said, «إِنِّي رَسُولُ اللهِ وَلَسْتُ أَعْصِيهِ وَهُوَ نَاصِرِي»(I am Allah's Messenger and I do not disobey Him, and He will make me victorious.) I said, `Didn't you tell us that we would go to the Ka`bah and perform Tawaf around it' He said, «بَلَى أَفَأَخْبَرْتُكَ أَنَّا نَأْتِيهِ الْعَامَ؟»(Yes, but did I tell you that we would visit the Ka`bah this year) I said, `No.' He said, «فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه»(So you will visit it and perform Tawaf around it.) `Umar further said, `I went to Abu Bakr and said: O Abu Bakr! Isn't he truly Allah's Prophet' He replied, `Yes.' I said, `Is not our cause just and the cause of our enemy unjust' He said, `Yes.' I said, `Then why should we be humble in our religion' He said, `O you man! Indeed, he is Allah's Messenger and he does not disobey his Lord, and He will make him victorious. Adhere to him for, by Allah, he is on the right path.' I said, `Was he not telling us that we would go to the Ka`bah and perform Tawaf around it' He said, `Yes, but did he tell you that you would go to the Ka`bah this year' I said, `No.' He said, `You will go to the Ka`bah and perform Tawaf around it.' Az-Zuhri said, "`Umar, may Allah be pleased with him, said, `I performed many good deeds as expiation for the improper questions I asked them.' " "When the writing of the peace treaty was concluded, Allah's Messenger said to his Companions, «قُومُوا فَانْحَرُوا ثُمَّ احْلِقُوا»(Get up and slaughter your sacrifices and have your heads shaved.) By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Umm Salamah and told her of the people's attitudes towards him. Umm Salamah said, `O Prophet of Allah! Do you want your order to be carried out Go out and don't say a word to anybody until you have slaughtered your sacrifice and call your barber to shave your head.' The Messenger of Allah went out and did not talk to anyone until he did what she suggested, slaughtered the sacrifice and shaved his head. Seeing that, the Companions got up, slaughtered their sacrifices, and started shaving the heads of one another. There was so much of a rush -- and sadness -- that there was a danger of killing each other. Then some believing women came and Allah the Exalted and most Honored revealed the following Ayat, يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا جَآءَكُمُ الْمُؤْمِنَـتُ(O you who believe! When believing women come to you) (60:10), until, بِعِصَمِ الْكَوَافِرِ(Likewise hold not the disbelieving women as wives.) `Umar then divorced two of his wives, who were disbelievers. Later on Mu`awiyah bin Abu Sufyan married one of them, and Safwan bin Umayyah married the other. When the Prophet returned to Al-Madinah, Abu Basir, a new Muslim convert from the Quraysh, came to him. The disbelievers sent two men in pursuit who said to the Prophet , `Abide by the promise you gave us.' So, the Prophet handed him over to them. They took him out (of Al-Madinah) until they reached Dhul-Hulayfah where they dismounted to eat some dates they had with them. Abu Basir said to one of them, `By Allah, O, so-and-so, I see you have a fine sword.' The other drew it out (of its sheath) and said, `Yes, by Allah, it is very fine and I have tried it many times.' Abu Basir said, `Let me have a look at it.' When the other gave the sword to Abu Basir, he struck him with it until he died. His companion ran away until he reached Al-Madinah, entering the Masjid running. When Allah's Messenger saw him he said, «لَقَدْ رَأَى هذَا ذُعْرًا»(This man appears to have been frightened.) When he reached the Prophet he said, `My companion has been murdered, by Allah, and I would have been murdered too. ' Abu Basir came and said, `O Allah's Messenger, by Allah! Allah has made you fulfill your obligations by returning me to them, but Allah the Exalted has saved me from them.' The Prophet said, «وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ لَوْ كَانَ مَعَهُ أَحَد»(Woe to his mother! What an excellent war kindler he would be, if he only have supporters.) When Abu Basir heard this from the Prophet , he understood that he would return him to the idolators again, so he set off until he reached the seashore. Abu Jandal bin Suhayl also got himself released from the disbelievers and joined Abu Basir. Thereafter, whenever a man from Quraysh embraced Islam he would follow Abu Basir until they formed a strong group. By Allah, whenever they heard about a caravan of the Quraysh heading towards Ash-Sham (Greater Syria), they stopped it, attacked and killed the disbelievers and took their properties. The people of Quraysh sent a message to the Prophet requesting him for the sake of Allah and kith and kin to send for (Abu Basir and his companions) promising that whoever among them came to the Prophet , would be secure. So, the Prophet sent for them and Allah the Exalted and Most Honored revealed the following Ayat, وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah), until, حَمِيَّةَ الْجَـهِلِيَّةِ(the pride and haughtiness of the time of ignorance, ) Their pride and haughtiness was that they did not confess that Muhammad was the Prophet of Allah, refused to write, `In the Name of Allah, Ar-Rahman, Ar-Rahim,' and prevented Muslims from visiting the Ka`bah." This is the narration Al-Bukhari collected in the Book of Tafsir, `Umrat Al-Hudaybiyyah, Hajj, and so forth. Allah is the Only One sought for help, all reliance is on Him alone and there is no might or strength except from Allah, the Almighty, the All-Wise. Al-Bukhari narrated in the Book of Tafsir that Habib bin Abi Thabit said that he went to Abu Wa'il asking him about something and he said, "We were at Siffin, when a man said, `Do you not see those who call to Allah's Book' `Ali bin Abi Talib said, `Yes.' Sahl bin Hunayf said, `Do not feel certain in the reliability of your own opinions! On the day of Hudaybiyyah, the day the treaty of peace was signed between the Prophet and idolators, had we found a chance to fight, we would have done so.' `Umar came (to the Prophet ) and said, `Are we not on the true cause and theirs is the false cause Are not our killed in Paradise and theirs in the Fire' He said, `Yes.' `Umar said, `Why then should we be humble with regards to the cause of our religion Why should we go back before Allah decides in the matter between us (between Muslims and the idolators.)' The Prophet said, «يَا ابْنَ الْخَطَّابِ إِنِّي رَسُولُ اللهِ وَلَنْ يُضَيِّعَنِي اللهُ أَبَدًا»(O son of Al-Khattab! I am Allah's Messenger and He will never abandon me. ) `Umar left while feeling angry and soon went to Abu Bakr and said, `O Abu Bakr! Are we not on the true cause and they are on falsehood' Abu Bakr said, `O son of Al-Khattab! He is Allah's Messenger and Allah will never abandon him.' Surat Al-Fath was later revealed."' Al-Bukhari collected this Hadith in several other parts of his Sahih, and so did Muslim and An-Nasa'i using various chains of narration from Abu Wa'il, Sufyan bin Salamah, from Sahl bin Hunayf. Some of these narrations read, "O people! Accuse sheer opinion (of being imperfect)! On the day Abu Jandal came, I saw myself willing to reject the command of Allah's Messenger , had I had the chance." In yet another narration, "Surat Al-Fath was revealed and the Messenger of Allah called `Umar bin Al-Khattab and recited it to him." Imam Ahmad recorded that Anas said, "Quraysh resorted to peace with the Prophet . Suhayl bin `Amr was among the idolators then. The Prophet said to `Ali, «اكْتُبْ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم»(Write: "In the Name of Allah, the Most Gracious, the Most Merciful.") Suhayl said, `We do not know the meaning of: In the Name of Allah, Ar-Rahman Ar-Rahim. However, write what we do know: In Your Name, O Allah!' The Messenger said, «اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ الله»(Write: "From Muhammad, Allah's Messenger,") and Suhayl said, `If we knew that you are Allah's Messenger, we would have followed you. However, write your name and the name of your father.' The Prophet said, «اكْتُبْ مِنْ مُحَمَّدِ بْنِ عَبْدِالله»(Write: "From Muhammad son of `Abdullah.") They set the terms with the Prophet that, `If anyone comes from your side to us, we will not send him back to you. If anyone from among us came to you, you send him back to us.' `Ali said, `O Allah's Messenger! Should I write this,' and the Prophet said, «نَعَمْ، إِنَّهُ مَنْ ذَهَبَ مِنَّا إِلَيْهِمْ فَأَبْعَدَهُ الله»(Yes. Surely, those who revert from our side and go to them, then may Allah cast them away.) Muslim also collected this Hadith." Ahmad recorded that `Abdullah bin `Abbas said, "When Al-Haruriyyah rebelled, they set a separate camp for their group. I said to them, `On the day of Al-Hudaybiyyah, the Messenger of Allah agreed to conduct peace with the idolators. He said to `Ali, «اكْتُبْ يَا عَلِيُّ، هذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ الله»(Write, O `Ali: "These are the terms agreed to by Muhammad, Allah's Messenger.")' The idolators said, `If we knew that you are Allah's Messenger, we would not have fought you.' Allah's Messenger said, «امْحُ يَا عَلِيُّ، اللْهُمَّ إِنَّكَ تَعْلَمُ أَنِّي رَسُولُكَ، امْحُ يَا عَلِيُّ وَاكْتُبْ: هذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِالله»(O `Ali! Erase it. O Allah! You know that I am Your Messenger. O `Ali! Erase it and write instead: "These are the peace terms agreed to by Muhammad bin `Abdullah.") By Allah, Allah's Messenger is better than `Ali, and the Messenger erased his title. However, erasing his title did not mean that he was erased from being a Prophet. Have I given you sufficient proof in this.' They said, `Yes."' Abu Dawud also collected a similar narration. Imam Ahmad recorded that `Abdullah bin `Abbas said, "On the day of Hudaybiyyah, the Messenger of Allah slaughtered seventy sacrificial camels, including a camel that belonged to Abu Jahl. When the camel was prevented from coming to the House, she cried just as she would cry when seeing her offspring."

When the unbelievers fostered a sense of honour in their hearts, a sense of pagan honour, God sent down a sense of tranquility on His Apostle and the believers, and obliged them to an act of self-restraint, for they were deserving and worthy of it. God is cognisant of everything.

Whereas the disbelievers had set up in their hearts an obstinacy – the same obstinacy of the days of ignorance – so Allah sent down His solace upon His Noble Messenger and upon the believers, and decreed upon them the words of piety, and they were more deserving and suitable for it; and Allah is the All Knowing.

When the unbelievers set in their hearts fierceness, the fierceness of pagandom, then God sent down His Shechina upon His Messenger and the believers, and fastened to them the word of godfearing to which they have better right and are worthy of; and God has' knowledge of everything.

Whereas they who are bent on denying the truth harboured a stubborn disdain in their hearts - the stubborn disdain [born] of ignorance God bestowed from on high His [gift of] inner peace upon His Apostle and the believers, and bound them to the spirit of God-consciousness: for they were most worthy of this [divine gift], and deserved it well. And God has full knowledge of all things.

When those who disbelieve had put in their hearts a zeal, the zeal of Paganism, then Allah sent down His tranquillity upon His apostle and upon the believers, and kept them fixed on the way of piety, and they were worthy thereof and meet therefor; and Allah is of everything ever Knower.

When those who disbelieve had put in their hearts pride and haughtiness the pride and haughtiness of the time of ignorance, then Allah sent down His Sakinah (calmness and tranquillity) upon His Messenger (SAW) and upon the believers, and made them stick to the word of piety (i.e. none has the right to be worshipped but Allah), and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything.

Those who disbelieved filled their hearts with rage—the rage of the days of ignorance. But God sent His serenity down upon His Messenger, and upon the believers, and imposed on them the words of righteousness—of which they were most worthy and deserving. God is aware of everything.

(This is why) when the unbelievers set in their hearts a fierce bigotry -- the bigotry of ignorance -- Allah bestowed inner peace upon His Messenger and upon the believers and made the word of piety binding on them. They were more deserving and worthier thereof. Allah has knowledge of everything.

When those who disbelieve had put in their hearts pride and haughtiness -- the pride and haughtiness of the time of ignorance, -- then Allah sent down His calmness and tranquillity upon His Messenger and upon the believers, and made them stick to the word of Taqwa; and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything.

When those who disbelieve had set up in their hearts zealotry, the zealotry of the Age of Ignorance, then Allah sent down His peace of reassurance upon His messenger and upon the believers and imposed on them the word of self-restraint, for they were worthy of it and meet for it. And Allah is Aware of all things.

When the faithless nourished bigotry in their hearts, the bigotry of pagan ignorance, Allah sent down His composure upon His Apostle and the faithful, and made them abide by the word of Godwariness, for they were the worthiest of it and deserved it, and Allah has knowledge of all things.

And when the unbelievers established in their hearts fierce bigotry, the fierce bigotry of ignorance, Allah sent down His tranquility on His Messenger and the believers and firmly fastened to them the Word of 'taqwa' (there is no god except Allah, and Muhammad is His Messenger, as it is the cause of righteousness) to which they have better right and are worthy of it. Allah has knowledge of all things.

When those who disbelieved had put into their hearts chauvinism - the chauvinism of the time of ignorance. But Allah sent down His tranquillity upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And ever is Allah, of all things, Knowing.

Since the disbelievers held zealous ignorance in their hearts, like that of the pre-Islamic age of darkness, God gave confidence to His Messenger and to the believers, binding them to the principle of piety which they deserve. God has the knowledge of all things.

When those who disbelieved harbored in their hearts (feelings of) disdain, the disdain of (the days of) ignorance, but Allah sent down His tranquillity on His Apostle and on the believers, and made them keep the word of guarding (against evil), and they were entitled to it and worthy of it; and Allah is Cognizant of all things.

I<u>th</u> jaAAala alla<u>th</u>eena kafaroo fee quloobihimu al<u>h</u>amiyyata <u>h</u>amiyyata alj<u>a</u>hiliyyati faanzala All<u>a</u>hu sakeenatahu AAal<u>a</u> rasoolihi waAAal<u>a</u> almumineena waalzamahum kalimata a<b>l</b>ttaqw<u>a</u> wak<u>a</u>noo a<u>h</u>aqqa bih<u>a</u> waahlah<u>a</u> wak<u>a</u>na All<u>a</u>hu bikulli shayin AAaleem<u>a</u><b>n</b>

While those who deny the truth made it a prestige issue [in their hearts], the bigotry of the days of ignorance, God sent His tranquillity down on to His Messenger and believers and firmly established in them the principle of righteousness, for they were indeed better entitled to it and more worthy of it. God has full knowledge of all things.

While the Unbelievers got up in their hearts heat and cant - the heat and cant of ignorance,- Allah sent down His Tranquillity to his Messenger and to the Believers, and made them stick close to the command of self-restraint; and well were they entitled to it and worthy of it. And Allah has full knowledge of all things.

48

إِذْ جَعَلَ ٱلَّذِينَ كَفَرُوا۟ فِى قُلُوبِهِمُ ٱلْحَمِيَّةَ حَمِيَّةَ ٱلْجَٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ وَكَانُوٓا۟ أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا

Remember when those who disbelieved in Allah and His Messenger harboured in their hearts the pride of ignorance; an ignorance that was linked to desires and not the truth. They haughtily rejected the entrance of the Messenger of Allah (peace be upon him) into Makkah the year of the treaty of Ḥudaybīyyah, fearing and blaming him that he would overpower them and take control over it. Therefore, Allah sent down tranquility from Himself upon the His Messenger and upon the believers so their anger did not lead to them confronting the idolaters with the same actions. Allah made the believers firm upon the statement of truth, i.e. ‘There is none worthy of worship except for Allah’, and kept them firm upon fulfilling its rights which they fulfilled. The believers were more worthy of this statement than others, and more deserving of it because of the goodness within their hearts that Allah knew of. And Allah is aware of everything; nothing is hidden from Him.

Remember when those who disbelieved in Allah and His Messenger harboured in their hearts the pride of ignorance; an ignorance that was linked to desires and not the truth. They haughtily rejected the entrance of the Messenger of Allah (peace be upon him) into Makkah the year of the treaty of Ḥudaybīyyah, fearing and blaming him that he would overpower them and take control over it. Therefore, Allah sent down tranquility from Himself upon the His Messenger and upon the believers so their anger did not lead to them confronting the idolaters with the same actions. Allah made the believers firm upon the statement of truth, i.e. ‘There is none worthy of worship except for Allah’, and kept them firm upon fulfilling its rights which they fulfilled. The believers were more worthy of this statement than others, and more deserving of it because of the goodness within their hearts that Allah knew of. And Allah is aware of everything; nothing is hidden from Him.

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

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

God has truly made the vision of His Apostle come true: You will surely enter the Holy Mosque in security if God please, without any fear, having shaved your heads and cut your hair. He knew what you did not know, and has vouchsafed you, apart from this, a victory near at hand.

Allah has indeed made the truthful dream of His Noble Messenger, come true; indeed you will all enter the Sacred Mosque, if Allah wills, in safety – with your heads shaven or hair cut short – without fear; so He knows what you do not know, and has therefore ordained another imminent victory before this.

God has indeed fulfilled the vision He vouchsafed to His Messenger truly: 'You shall enter the Holy Mosque, if God wills, in security, your heads shaved, your hair cut short, not fearing.' He knew what you knew not, and appointed ere that a nigh victory.

Indeed, God has shown the truth in His Apostle’s true vision: most certainly shall you enter the Inviolable House of Worship, if God so wills, in full security, with your heads shaved or your hair cut short, without any fear: for He has [always] known that which you yourselves could not know. And He has ordained [for you], besides this, a victory soon to come.

Assuredly did Allah shew a true vision to His apostle in very truth; ye shall surely enter the Sacred Mosque, if Allah willeth, secure, having your heads shaven and your hair cut, and ye shall not fear. He knoweth that which ye know not; wherefore He appointed, beside that, a victory near at hand.

Indeed Allah shall fulfil the true vision which He showed to His Messenger (SAW) [i.e. the Prophet SAW saw a dream that he has entered Makkah along with his companions, having their (head) hair shaved and cut short] in very truth. Certainly, you shall enter Al-Masjid-al-Haram; if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear. He knew what you knew not, and He granted besides that a near victory.

God has fulfilled His Messenger’s vision in truth: “You will enter the Sacred Mosque, God willing, in security, heads shaven, or hair cut short, not fearing. He knew what you did not know, and has granted besides that an imminent victory.”

Allah indeed showed His Messenger the true vision, one fully in accord with reality. If Allah so wills you shall certainly enter the Inviolable Mosque, in full security, you will shave your heads and cut your hair short, and do so without any fear. He knew what you did not know, and He granted you a victory near at hand even before (the fulfilment of the vision).

Indeed Allah shall fulfill the true vision which He showed to His Messenger in very truth. Certainly, you shall enter Al-Masjid Al-Haram, if Allah wills, secure, (some) having your heads shaved, and (some) having your hair cut short, having no fear. He knew what you knew not, and He granted besides that a near victory.

Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Inviolable Place of Worship, if Allah will, secure, (having your hair) shaven and cut, not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand.

Certainly Allah has fulfilled His Apostle’s vision in all truth: You will surely enter the Sacred Mosque, God willing, in safety and without any fear, with your heads shaven or hair cropped. So He knew what you did not know, and He assigned [you] besides that a victory near at hand.

Indeed, Allah, in truth, has realized His Messenger's vision. You shall enter the Sacred Mosque in security if Allah wills, with hair shaven or cut short and without fear. He knew what you did not know, and granted you a near victory.

Certainly has Allah showed to His Messenger the vision in truth. You will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not fearing [anyone]. He knew what you did not know and has arranged before that a conquest near [at hand].

God made the dream of His Messenger come true for a genuine purpose. (In this he was told), "If God wills You (believers) will enter the Sacred Mosque, in security, with your heads shaved, nails cut, and without any fear in your hearts." He knew what you did not know. Besides this victory, He will give you another immediate victory.

Certainly Allah had shown to His Apostle the vision with truth: you shall most certainly enter the Sacred Mosque, if Allah pleases, in security, (some) having their heads shaved and (others) having their hair cut, you shall not fear, but He knows what you do not know, so He brought about a near victory before that.

Laqad <u>s</u>adaqa All<u>a</u>hu rasoolahu a<b>l</b>rruy<u>a</u> bi<b>a</b>l<u>h</u>aqqi latadkhulunna almasjida al<u>h</u>ar<u>a</u>ma in sh<u>a</u>a All<u>a</u>hu <u>a</u>mineena mu<u>h</u>alliqeena ruoosakum wamuqa<u>ss</u>ireena l<u>a</u> takh<u>a</u>foona faAAalima m<u>a</u> lam taAAlamoo fajaAAala min dooni <u>tha</u>lika fat<u>h</u>an qareeb<u>a</u><b>n</b>

God has in all truth shown His Messenger a true vision in which He said, "God willing, you will most certainly enter the Sacred Mosque in safety and without fear, shaven-headed or with hair cut short" -- God knew what you did not; and has given you a victory beforehand.

Truly did Allah fulfil the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory.

48

لَّقَدْ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءْيَا بِٱلْحَقِّ لَتَدْخُلُنَّ ٱلْمَسْجِدَ ٱلْحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ فَعَلِمَ مَا لَمْ تَعْلَمُوا۟ فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا

Verily, Allah truly made the dream of His Messenger a reality; He showed it to him in his sleep and he them informed his companions of it. The dream was that he and his companions were entering the sacred house of Allah in safety from their enemies, with some of them having shaved their heads and some having only trimmed their hair, indicating the completion of their acts of pilgrimage. O believers! Allah knows some advantages that you did not know of, and so instead of making the dream a reality by letting you enter Makkah that year, He will give you a victory in the near future i.e. the signing of the treaty of Ḥudaybīyyah and the conquest of Khaybar that followed it at the hands of the believers who had witnessed Ḥudaybīyyah.

Verily, Allah truly made the dream of His Messenger a reality; He showed it to him in his sleep and he them informed his companions of it. The dream was that he and his companions were entering the sacred house of Allah in safety from their enemies, with some of them having shaved their heads and some having only trimmed their hair, indicating the completion of their acts of pilgrimage. O believers! Allah knows some advantages that you did not know of, and so instead of making the dream a reality by letting you enter Makkah that year, He will give you a victory in the near future i.e. the signing of the treaty of Ḥudaybīyyah and the conquest of Khaybar that followed it at the hands of the believers who had witnessed Ḥudaybīyyah.

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

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

<h2 class="title">Allah has indeed fulfilled the True Vision which He showed to His Prophet</h2><p>In a dream, the Messenger of Allah saw himself entering Makkah and performing Tawaf around the House. He told his Companions about this dream when he was still in Al-Madinah. When they went to Makkah in the year of Al-Hudaybiyyah, none of them doubted that the Prophet's vision would come true that year. When the treaty of peace was conducted and they had to return to Al-Madinah that year, being allowed to return to Makkah the next year, some of the Companions disliked what happened. `Umar bin Al-Khattab asked about this, saying, "Haven't you told us that we will go to the House and perform Tawaf around it" The Prophet said, </p><div class="text_uthmani arabic">«بَلَى أَفَأَخْبَرْتُكَ أَنَّكَ تَأْتِيهِ عَامَكَ هذَا؟»</div><p>(Yes. Have I told you that you will go to it this year) `Umar said, "No." The Prophet said, </p><div class="text_uthmani arabic">«فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه»</div><p>(Then you will go to it and perform Tawaf around it.) `Umar received the same answer from Abu Bakr As-Siddiq, letter for letter. This is why Allah the Exalted and Most honored said, </p><div class="text_uthmani arabic">لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَآءَ اللَّهُ</div><p>(Indeed Allah shall fulfill the true vision which He showed to His Messenger in very truth. Certainly, you shall enter Al-Masjid Al-Haram, if Allah wills,) and He willed that this matter shall certainly occur, </p><div class="text_uthmani arabic">ءَامِنِينَ</div><p>(secure,) means, `upon your entering,' </p><div class="text_uthmani arabic">مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ</div><p>((some) having your heads shaved, and (some) having your hair cut short,) and some of them indeed had their head hair shaved, while some of them had their head hair shortened. The Two Sahihs recorded that the Messenger of Allah said, </p><div class="text_uthmani arabic">«رَحِمَ اللهُ الْمُحَلِّقِين»</div><p>(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And (invoke Allah for) those who get their hair cut short." He said, </p><div class="text_uthmani arabic">«رَحِمَ اللهُ الْمُحَلِّقِين»</div><p>(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said, </p><div class="text_uthmani arabic">«رَحِمَ اللهُ الْمُحَلِّقِين»</div><p>(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said (the third or the fourth time), </p><div class="text_uthmani arabic">«وَالْمُقَصِّرِين»</div><p>(And to those who get their hair cut short.) Allah said, </p><div class="text_uthmani arabic">لاَ تَخَـفُونَ</div><p>(having no fear), indicating that they will be safe and will have no fear when they enter Makkah. This occurred in the `Umrah performed the following year, on the seventh year of Hijrah during the month of Dhul-Qa`dah. When the Messenger left from Al-Hudaybiyyah, during the month of Dhul-Qa`dah (the sixth year of Hijrah), he went back to Al-Madinah. He remained in Al-Madinah during the months of Dhul-Hijjah and Al-Muharram. In Safar, he marched forth to Khaybar, and Allah opened that city for him, partly by force and partly by its people surrendering to him. Khaybar was a wealthy province that had abundant date trees and vegetation. The Prophet hired the (defeated) Jews of Khaybar to attend to a part of its green fields and divided the province among those who attended Al-Hudaybiyyah with him. No one else except those Companions took part in attacking Khaybar, except Ja`far bin Abi Talib, who came back with his companions from Ethiopia. Abu Musa Al-Ash`ari and his people also attended that battle. None of them were absent except Abu Dujanah Simak bin Kharashah, according to Ibn Zayd. This fact is well recorded in (the Books of) history. The Prophet then returned to Al-Madinah. When the month of Dhul-Qa`dah came, the seventh year of Hijrah, the Prophet went to Makkah for `Umrah accompanied by those who were with him at Al-Hudaybiyyah. He resumed Ihram from Dhul-Hulayfah and took the sacrificial animals with him. It was said that the sacrificial animals were sixty. The Prophet and his Companions started reciting the Talbiyah aloud. When they came close to Marr Az-Zahran, he sent Muhammad bin Maslamah before him with the horses and weapons. When the idolators saw this advance regiment, they were overwhelmed with fear. They thought that the Messenger of Allah would attack them and that he had betrayed the treaty that he conducted with them, which stipulated cessation of hostilities for ten years. The idolators went quickly to Makkah to inform its people. When the Prophet made camp in the area of Marr Az-Zahran, where he was close enough to see the idols that were erected all around the Haram, he sent the weaponry, arrows, arrow cases and spears, to the valley of Ya`jaj. He next went on his way towards Makkah with the swords resting in their sheaths, just as he agreed to in the peace treaty. While the Prophet was still on the way to Makkah, the Quraysh sent Mikraz bin Hafs who said, "O Muhammad! We never knew you to be one who betrays his promises." The Prophet said, </p><div class="text_uthmani arabic">«وَمَا ذَاكَ؟»</div><p>(Why do you say that) Mikraz said, "You are headed towards us with the weaponry, the arrows and the spears." The Prophet said, </p><div class="text_uthmani arabic">«لَمْ يَكُنْ ذلِكَ وَقَدْ بَعَثْنَا بِهِ إِلَى يَأْجَج»</div><p>(I did not do that, I sent all that to the valley of Ya`jaj.) Mikraz said, "This is the way we knew you to be, trustworthy and keeping to your promises." The leaders of the disbelievers left Makkah so that they would not have to look at the Messenger of Allah and his Companions, out of rage and anger. As for the rest of the people of Makkah, men, women and children, they sat on the pathways and house roofs watching the Messenger of Allah and his Companions. The Messenger entered Makkah with his Companions while reciting the Talbiyah. The Prophet sent the sacrificial animals to Dhu Tuwa while riding his camel, Al-Qaswa', the same camel he was riding on the day of Hudaybiyyah. `Abdullah bin Rawahah, from Al-Ansar, was holding the bridle of the Prophet's camel and repeating this poem, "In the Name of He, other than Whose religion there is no true religion, In the Name of He, Whom Muhammad is His Messenger, O children of the disbelievers, stay out of his way, For today, we shall impose on you the fulfillment of its interpretation, Just as we fought with you to accept its revelation, Severe fighting that removes the heads from where they rest, And overwhelms the companion from attending to his companion, Ar-Rahman has sent down in His revelation, In pages that are being recited before His Messenger, That the best death is that which occurs in His cause, So, O Lord, I believe in its statements." This story is collected from various narrations. Imam Ahmad recorded that `Abdullah bin `Abbas said, "When Allah's Messenger and his Companions came to Makkah, the fever of Yathrib (Al-Madinah) had weakened and bothered them. The idolators circulated the news that a group of people were coming to them and that they had been weakened and bothered by the fever of Yathrib (Al-Madinah). The idolators sat in the area close to Al-Hijr. Allah conveyed to His Prophet what the idolators said, so he ordered his Companions to do Ramal in the first three rounds, so that the idolaters witness their strength. The Companions did Ramal the first three rounds. He also ordered them to walk normally between the two corners, for from there the idolators would not be able to see them. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them. The idolators commented, `Are these the people whom you claimed were weakened by the fever. They are stronger than so-and-so!"' The Two Sahihs also recorded this Hadith. In another narration, "Allah's Messenger and his Companions came (to Makkah) on the morning of the fourth day of Dhul-Qa`dah. The idolators circulated the news that a group of people was coming to them, who had been weakened by the fever of Yathrib (Al-Madinah). So, the Prophet ordered his Companions to do Ramal in the first three rounds of Tawaf. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them." Al-Bukhari recorded that Ibn `Abbas said, "In the year when the Prophet came as stipulated by the peace treaty, he said, `Perform Ramal.' So that the idolators may witness their strength. At that time, the idolators were watching from the area of Qu`ayqi`an." Ibn `Abbas said, "Allah's Messenger performed Tawaf of the Ka`bah and the Sa`y at As-Safa and Al-Marwah to show his strength to the idolators." Al-Bukhari recorded that `Abdullah bin `Umar said, "Allah's Messenger set out for `Umrah, but the Quraysh idolators prevented him from reaching the Ka`bah. So, he slaughtered his sacrifice, got his head shaved at Al-Hudaybiyyah, agreed to a formal pact with them that he would perform `Umrah the following year, would not carry weapons against them, except swords and would not stay in Makkah, except for the period they allowed. The Prophet performed the `Umrah in the following year and entered Makkah according to the treaty. And when he stayed for three days, the idolators ordered him to depart, and he departed." Allah's statement, </p><div class="text_uthmani arabic">فَعَلِمَ مَا لَمْ تَعْلَمُواْ فَجَعَلَ مِن دُونِ ذَلِكَ فَتْحاً قَرِيباً</div><p>(He knew what you knew not, and He granted besides that a near victory.) means, Allah the Exalted and Most Honored knew the benefit and goodness of turning you away from Makkah and preventing you from entering it in the year of Al-Hudaybiyyah, He knew that which you had no knowledge of, </p><div class="text_uthmani arabic">فَجَعَلَ مِن دُونِ ذَلِكَ</div><p>(and He granted besides that) `before entering Makkah as you were promised in the vision that the Prophet saw, He granted a close victory, i.e. the treaty of peace that you conducted between you and your idolator enemies.</p><h2 class="title">The Good News that Muslims will conquer the Known World, and ultimately the Entire World</h2><p>Allah the Exalted and Most Honored said, while delivering the glad tidings to the believers that the Messenger will triumph over his enemies and the rest of the people of the earth, </p><div class="text_uthmani arabic">هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ</div><p>(He it is Who has sent His Messenger with guidance and the religion of truth,) with beneficial knowledge and righteous good deeds. Indeed, the Islamic Shari`ah has two factors, knowledge and deeds. The true religious knowledge is by definition true, and the accepted Islamic acts are by definition accepted. Therefore, the news and creed that this religion conveys are true and its commandments are just, </p><div class="text_uthmani arabic">لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ</div><p>(that He may make it superior to all religi- ons.) all the religions of the people of the earth, Arabs and non-Arabs alike, whether having certain ideologies or being atheists or idolators. </p><div class="text_uthmani arabic">وَكَفَى بِاللَّهِ شَهِيداً</div><p>(And All-Sufficient is Allah as a Witness.) that Muhammad is His Messenger and that He will grant him victory. Allah the Exalted and Most Honored has the best knowledge. </p>

Allah has indeed fulfilled the True Vision which He showed to His ProphetIn a dream, the Messenger of Allah saw himself entering Makkah and performing Tawaf around the House. He told his Companions about this dream when he was still in Al-Madinah. When they went to Makkah in the year of Al-Hudaybiyyah, none of them doubted that the Prophet's vision would come true that year. When the treaty of peace was conducted and they had to return to Al-Madinah that year, being allowed to return to Makkah the next year, some of the Companions disliked what happened. `Umar bin Al-Khattab asked about this, saying, "Haven't you told us that we will go to the House and perform Tawaf around it" The Prophet said, «بَلَى أَفَأَخْبَرْتُكَ أَنَّكَ تَأْتِيهِ عَامَكَ هذَا؟»(Yes. Have I told you that you will go to it this year) `Umar said, "No." The Prophet said, «فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه»(Then you will go to it and perform Tawaf around it.) `Umar received the same answer from Abu Bakr As-Siddiq, letter for letter. This is why Allah the Exalted and Most honored said, لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَآءَ اللَّهُ(Indeed Allah shall fulfill the true vision which He showed to His Messenger in very truth. Certainly, you shall enter Al-Masjid Al-Haram, if Allah wills,) and He willed that this matter shall certainly occur, ءَامِنِينَ(secure,) means, `upon your entering,' مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ((some) having your heads shaved, and (some) having your hair cut short,) and some of them indeed had their head hair shaved, while some of them had their head hair shortened. The Two Sahihs recorded that the Messenger of Allah said, «رَحِمَ اللهُ الْمُحَلِّقِين»(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And (invoke Allah for) those who get their hair cut short." He said, «رَحِمَ اللهُ الْمُحَلِّقِين»(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said, «رَحِمَ اللهُ الْمُحَلِّقِين»(O Allah! Be merciful to those who have their head shaved.) The people said, "O Allah's Messenger! And those who get their hair cut short." The Prophet said (the third or the fourth time), «وَالْمُقَصِّرِين»(And to those who get their hair cut short.) Allah said, لاَ تَخَـفُونَ(having no fear), indicating that they will be safe and will have no fear when they enter Makkah. This occurred in the `Umrah performed the following year, on the seventh year of Hijrah during the month of Dhul-Qa`dah. When the Messenger left from Al-Hudaybiyyah, during the month of Dhul-Qa`dah (the sixth year of Hijrah), he went back to Al-Madinah. He remained in Al-Madinah during the months of Dhul-Hijjah and Al-Muharram. In Safar, he marched forth to Khaybar, and Allah opened that city for him, partly by force and partly by its people surrendering to him. Khaybar was a wealthy province that had abundant date trees and vegetation. The Prophet hired the (defeated) Jews of Khaybar to attend to a part of its green fields and divided the province among those who attended Al-Hudaybiyyah with him. No one else except those Companions took part in attacking Khaybar, except Ja`far bin Abi Talib, who came back with his companions from Ethiopia. Abu Musa Al-Ash`ari and his people also attended that battle. None of them were absent except Abu Dujanah Simak bin Kharashah, according to Ibn Zayd. This fact is well recorded in (the Books of) history. The Prophet then returned to Al-Madinah. When the month of Dhul-Qa`dah came, the seventh year of Hijrah, the Prophet went to Makkah for `Umrah accompanied by those who were with him at Al-Hudaybiyyah. He resumed Ihram from Dhul-Hulayfah and took the sacrificial animals with him. It was said that the sacrificial animals were sixty. The Prophet and his Companions started reciting the Talbiyah aloud. When they came close to Marr Az-Zahran, he sent Muhammad bin Maslamah before him with the horses and weapons. When the idolators saw this advance regiment, they were overwhelmed with fear. They thought that the Messenger of Allah would attack them and that he had betrayed the treaty that he conducted with them, which stipulated cessation of hostilities for ten years. The idolators went quickly to Makkah to inform its people. When the Prophet made camp in the area of Marr Az-Zahran, where he was close enough to see the idols that were erected all around the Haram, he sent the weaponry, arrows, arrow cases and spears, to the valley of Ya`jaj. He next went on his way towards Makkah with the swords resting in their sheaths, just as he agreed to in the peace treaty. While the Prophet was still on the way to Makkah, the Quraysh sent Mikraz bin Hafs who said, "O Muhammad! We never knew you to be one who betrays his promises." The Prophet said, «وَمَا ذَاكَ؟»(Why do you say that) Mikraz said, "You are headed towards us with the weaponry, the arrows and the spears." The Prophet said, «لَمْ يَكُنْ ذلِكَ وَقَدْ بَعَثْنَا بِهِ إِلَى يَأْجَج»(I did not do that, I sent all that to the valley of Ya`jaj.) Mikraz said, "This is the way we knew you to be, trustworthy and keeping to your promises." The leaders of the disbelievers left Makkah so that they would not have to look at the Messenger of Allah and his Companions, out of rage and anger. As for the rest of the people of Makkah, men, women and children, they sat on the pathways and house roofs watching the Messenger of Allah and his Companions. The Messenger entered Makkah with his Companions while reciting the Talbiyah. The Prophet sent the sacrificial animals to Dhu Tuwa while riding his camel, Al-Qaswa', the same camel he was riding on the day of Hudaybiyyah. `Abdullah bin Rawahah, from Al-Ansar, was holding the bridle of the Prophet's camel and repeating this poem, "In the Name of He, other than Whose religion there is no true religion, In the Name of He, Whom Muhammad is His Messenger, O children of the disbelievers, stay out of his way, For today, we shall impose on you the fulfillment of its interpretation, Just as we fought with you to accept its revelation, Severe fighting that removes the heads from where they rest, And overwhelms the companion from attending to his companion, Ar-Rahman has sent down in His revelation, In pages that are being recited before His Messenger, That the best death is that which occurs in His cause, So, O Lord, I believe in its statements." This story is collected from various narrations. Imam Ahmad recorded that `Abdullah bin `Abbas said, "When Allah's Messenger and his Companions came to Makkah, the fever of Yathrib (Al-Madinah) had weakened and bothered them. The idolators circulated the news that a group of people were coming to them and that they had been weakened and bothered by the fever of Yathrib (Al-Madinah). The idolators sat in the area close to Al-Hijr. Allah conveyed to His Prophet what the idolators said, so he ordered his Companions to do Ramal in the first three rounds, so that the idolaters witness their strength. The Companions did Ramal the first three rounds. He also ordered them to walk normally between the two corners, for from there the idolators would not be able to see them. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them. The idolators commented, `Are these the people whom you claimed were weakened by the fever. They are stronger than so-and-so!"' The Two Sahihs also recorded this Hadith. In another narration, "Allah's Messenger and his Companions came (to Makkah) on the morning of the fourth day of Dhul-Qa`dah. The idolators circulated the news that a group of people was coming to them, who had been weakened by the fever of Yathrib (Al-Madinah). So, the Prophet ordered his Companions to do Ramal in the first three rounds of Tawaf. The Prophet did not order them to do Ramal in all the rounds of Tawaf out of pity for them." Al-Bukhari recorded that Ibn `Abbas said, "In the year when the Prophet came as stipulated by the peace treaty, he said, `Perform Ramal.' So that the idolators may witness their strength. At that time, the idolators were watching from the area of Qu`ayqi`an." Ibn `Abbas said, "Allah's Messenger performed Tawaf of the Ka`bah and the Sa`y at As-Safa and Al-Marwah to show his strength to the idolators." Al-Bukhari recorded that `Abdullah bin `Umar said, "Allah's Messenger set out for `Umrah, but the Quraysh idolators prevented him from reaching the Ka`bah. So, he slaughtered his sacrifice, got his head shaved at Al-Hudaybiyyah, agreed to a formal pact with them that he would perform `Umrah the following year, would not carry weapons against them, except swords and would not stay in Makkah, except for the period they allowed. The Prophet performed the `Umrah in the following year and entered Makkah according to the treaty. And when he stayed for three days, the idolators ordered him to depart, and he departed." Allah's statement, فَعَلِمَ مَا لَمْ تَعْلَمُواْ فَجَعَلَ مِن دُونِ ذَلِكَ فَتْحاً قَرِيباً(He knew what you knew not, and He granted besides that a near victory.) means, Allah the Exalted and Most Honored knew the benefit and goodness of turning you away from Makkah and preventing you from entering it in the year of Al-Hudaybiyyah, He knew that which you had no knowledge of, فَجَعَلَ مِن دُونِ ذَلِكَ(and He granted besides that) `before entering Makkah as you were promised in the vision that the Prophet saw, He granted a close victory, i.e. the treaty of peace that you conducted between you and your idolator enemies.The Good News that Muslims will conquer the Known World, and ultimately the Entire WorldAllah the Exalted and Most Honored said, while delivering the glad tidings to the believers that the Messenger will triumph over his enemies and the rest of the people of the earth, هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ(He it is Who has sent His Messenger with guidance and the religion of truth,) with beneficial knowledge and righteous good deeds. Indeed, the Islamic Shari`ah has two factors, knowledge and deeds. The true religious knowledge is by definition true, and the accepted Islamic acts are by definition accepted. Therefore, the news and creed that this religion conveys are true and its commandments are just, لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ(that He may make it superior to all religi- ons.) all the religions of the people of the earth, Arabs and non-Arabs alike, whether having certain ideologies or being atheists or idolators. وَكَفَى بِاللَّهِ شَهِيداً(And All-Sufficient is Allah as a Witness.) that Muhammad is His Messenger and that He will grant him victory. Allah the Exalted and Most Honored has the best knowledge.

It is He who has sent His Apostle with the guidance and the true faith, so that He may exalt it over every other creed. God is sufficient as a witness.

It is He Who has sent His Noble Messenger with the guidance and the true religion, in order to make it prevail over all other religions; and Allah is sufficient as a Witness. (The Holy Prophet is a light from Allah.)

It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion. God suffices as a witness.

He it is who has sent forth His Apostle with the [task of spreading] guidance and the religion of truth, to the end that He make it prevail over every [false] religion; and none can bear witness [to the truth] as God does.

He it is Who hath sent His apostle with the guidance and the true religion that He may make it prevail over all other religions, and Allah sufficeth as a Witness.

He it is Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), that He may make it (Islam) superior over all religions. And All-Sufficient is Allah as a Witness.

It is He who sent His Messenger with the guidance and the religion of truth, to make it prevail over all religions. God suffices as Witness.

He it is Who sent His Messenger with the True Guidance and the Religion of Truth that He may make it prevail over every religion. Sufficient is Allah as a witness (to this).

He it is Who has sent His Messenger with guidance and the religion of truth, that He may make it superior to all religions. And All-Sufficient is Allah as a Witness.

He it is Who hath sent His messenger with the guidance and the religion of truth, that He may cause it to prevail over all religion. And Allah sufficeth as a Witness.

It is He who has sent His Apostle with guidance and the true religion, that He may make it prevail over all religions, and Allah suffices as witness.

It is He who has sent His Messenger with guidance and the religion of truth, so that He exalts it above all other religions. Allah is the Sufficient Witness.

It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness.

It is He who has sent His Messenger with guidance and the true religion to make it prevail over all other religions. God is a Sufficient witness to this Truth".

He it is Who sent His Apostle with the guidance and the true religion that He may make it prevail over all the religions; and Allah is enough for a witness.

Huwa alla<u>th</u>ee arsala rasoolahu bi<b>a</b>lhud<u>a</u> wadeeni al<u>h</u>aqqi liyu<i><u>th</u></i>hirahu AAal<u>a</u> a<b>l</b>ddeeni kullihi wakaf<u>a</u> bi<b>A</b>ll<u>a</u>hi shaheed<u>a</u><b>n</b>

He is the One who has sent His Messenger with guidance and the true religion, so that He may have it prevail over all [other] religions. God suffices as a witness!

It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a Witness.

48

هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَكَفَىٰ بِٱللَّهِ شَهِيدًا

Allah is the one who sent His Messenger Muhammad (peace be upon him) with a clear message and a true religion: the religion of Islam, so that He may make it prevail over all its opposing religions. Allah has testified to that, and He is sufficient as a witness.

Allah is the one who sent His Messenger Muhammad (peace be upon him) with a clear message and a true religion: the religion of Islam, so that He may make it prevail over all its opposing religions. Allah has testified to that, and He is sufficient as a witness.

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

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

Muhammad is the Prophet of God; and those who are with him are severe with infidels but compassionate among themselves. You may see them kneeling and bowing in reverence, seeking His favour and acceptance. Their mark is on their foreheads from the effect of prostrations. Their likeness in the Torah, and their likeness in the Gospel, is like a seed that sends out a stalk, then makes it firm, and it becomes strong and rises straight upon its stem, gladdening the cultivator's heart, in order to fill the unbelievers with dismay. God has promised those who believe and do the right forgiveness and a great reward.

Mohammed (peace and blessings be upon him) is the Noble Messenger of Allah; and his companions are stern with the disbelievers and merciful among themselves – you will see them bowing and falling in prostration, seeking Allah’s munificence and His pleasure; their signs are on their faces, from the effects of their prostration; this trait of theirs is mentioned in the Taurat; and their trait is mentioned in the Injeel; like a cultivation that sprouted its shoot, then strengthened it, then thickened and then stood firm upon its stem, pleasing the farmer – in order to enrage the disbelievers with them; Allah has promised forgiveness and a great reward to those among them who have faith and do good deeds.

Muhammad is the Messenger of God, and those who are with him are hard against the unbelievers, merciful one to another. Thou seest them bowing, prostrating, seeking bounty from God and good pleasure. Their mark is on their faces, the trace of prostration. That is their likeness in the Torah, and their likeness in the Gospel: as a seed that puts forth its shoot, and strengthens it, and it grows stout and rises straight upon its stalk, pleasing the sowers, that through them He may enrage the unbelievers. God has promised those of them who believe and do deeds of righteousness forgiveness and a mighty wage.

MUHAMMAD is God’s Apostle; and those who are [truly] with him are firm and unyielding towards all deniers of the truth, [yet] full of mercy towards one another. Thou canst see them bowing down, pros­trating themselves [in prayer], seeking favour with God and [His] goodly acceptance: their marks are on their faces, traced by prostration. This is their parable in the Torah as well as their parable in the Gospel: [they are] like a seed that brings forth its shoot, and then He strengthens it, so that it grows stout, and [in the end] stands firm upon its stem, delighting the sowers. [Thus will God cause the believers to grow in strength,] so that through them He might confound the deniers of the truth. [But] unto such of them as may [yet] attain to faith and do righteous deeds, God has promised forgiveness and a reward supreme.

Muhammad is the apostle of Allah. And those who are with him are stern against the infidels and merciful among themselves; Thou beholdest them bowing down and falling prostrate, seeking grace from Allah and His goodWill Mark of them is on their faces from the effect of prostration: such is their similitude in the Taurat. And their similitude in the lnjil: like Unto a sown corn that putteth forth its shoot and strengtheneth it, and swelieth, and riseth upon the stalk thereof delighting the sowers. Such are the early Muslims described that He may enrage the infidels with them. Allah hath promised Unto those among them who believe and work righteous works, forgiveness and a mighty hire.

Muhammad (SAW) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad SAW till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).

Muhammad is the Messenger of God. Those with him are stern against the disbelievers, yet compassionate amongst themselves. You see them kneeling, prostrating, seeking blessings from God and approval. Their marks are on their faces from the effects of prostration. Such is their description in the Torah, and their description in the Gospel: like a plant that sprouts, becomes strong, grows thick, and rests on its stem, impressing the farmers. Through them He enrages the disbelievers. God has promised those among them who believe and do good deeds forgiveness and a great reward.

Muhammad is Allah's Messenger, and those who are with him are firm with the unbelievers but compassionate with one another. You see them occupied in bowing and prostrating and in seeking Allah's bounty and good pleasure. They are distinguished from others by the marks of prostration on their faces. Thus are they described in the Torah. And their parable in the Gospel is that of a tilth that puts forth its shoot, then strengthens it so that it becomes stout and stands firmly on its stem. This is a sight pleasing to the sowers and one by which the unbelievers will be enraged. As for those who believe and do righteous deeds, Allah has promised them forgiveness and a great reward.

Muhammad is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing falling down prostrate, seeking reward from Allah and acceptance. The mark of them is on their faces from the traces of prostration. This is their description in the Tawrah. But their description in the Injil is like a seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward.

Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward.

Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful amongst themselves. You see them bowing and prostrating [in worship], seeking Allah’s grace, and [His] pleasure. Their mark is [visible] on their faces, from the effect of prostration. Such is their description in the Torah and their description in the Evangel. Like a tillage that sends out its shoots and builds them up, and they grow stout and settle on their stalks, impressing the sowers, so that He may enrage the faithless by them. Allah has promised those of them who have faith and do righteous deeds forgiveness and a great reward.

Muhammad is the Messenger of Allah. Those who are with him are harsh against the unbelievers but merciful to one another. You see them bow andprostrate themselves seeking the bounty and pleasure of Allah. Their mark is on their faces from the trace of prostration. That is their likeness in the Torah and their likeness in the Gospel, as the seed which puts forth its shoot and strengthens it, so that it grows stout and rises straight upon its stalk, delighting the sowers, and through them He enrages the unbelievers. Allah has promised those of them who believe and do good deeds, forgiveness and a great wage.

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.

Muhammad is the Messenger of God and those with him are stern to the disbelievers yet kind among themselves. You can see them bowing and prostrating before God, seeking His favors and pleasure. Their faces (foreheads) are marked due to the effect of their frequent prostrations. That is their description in the Torah and in the Gospel they are mentioned as the seed which shoots out its stalk then becomes stronger, harder and stands firm on its stumps, attracting the farmers. Thus, God has described the believers to enrage the disbelievers. God has promised forgiveness and a great reward to the righteously striving believers.

Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.

Mu<u>h</u>ammadun rasoolu All<u>a</u>hi wa<b>a</b>lla<u>th</u>eena maAAahu ashidd<u>a</u>o AAal<u>a</u> alkuff<u>a</u>ri ru<u>h</u>am<u>a</u>o baynahum tar<u>a</u>hum rukkaAAan sujjadan yabtaghoona fa<u>d</u>lan mina All<u>a</u>hi wari<u>d</u>w<u>a</u>nan seem<u>a</u>hum fee wujoohihim min athari a<b>l</b>ssujoodi <u>tha</u>lika mathaluhum fee a<b>l</b>ttawr<u>a</u>ti wamathaluhum fee alinjeeli kazarAAin akhraja sha<u>t</u>ahu fa<u>a</u>zarahu fa<b>i</b>staghla<i><u>th</u></i>a fa<b>i</b>staw<u>a</u> AAal<u>a</u> sooqihi yuAAjibu a<b>l</b>zzurr<u>a</u>AAa liyaghee<i><u>th</u></i>a bihimu alkuff<u>a</u>ra waAAada All<u>a</u>hu alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti minhum maghfiratan waajran AAa<i><u>th</u></i>eem<u>a</u><b>n</b>

Muhammad is the Messenger of God. Those who are with him are firm and unyielding towards those who deny the truth, but compassionate towards one another. You see them bowing and prostrating themselves, seeking the grace of God and His good will. Their marks are on their faces, the traces of their prostrations; they are described in the Torah and in the Gospel as being like a seed which sends forth its shoot, then makes it strong; it then becomes thick, and it stands firm on its own stem, delighting the sowers. He seeks to enrage the disbelievers through them. God has promised forgiveness and a great reward to those of them who believe and do good works.

Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward.

48

مُّحَمَّدٌ رَّسُولُ ٱللَّهِ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَىٰهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًۢا

Muhammad is the Messenger of Allah, and his companions are strict against the combatant disbelievers and merciful, affectionate and friendly among themselves. O onlooker! You will see them bowing and prostrating, seeking from Allah that He grace them with forgiveness, a generous reward and that He becomes pleased with them. Their mark is on their faces as a result of prostrating in obedience to Allah. That is how they have been described by the Torah: the book that was revealed to Moses (peace be upon him). As for their mention in the Gospel which was revealed to Jesus, it is that they are likened in their assisting one another and perfection like crops that have emerged as small, then strengthened and stood straight up, pleasing the farmers with their strength and perfection. It is so that the disbelievers are angered by the strength, steadfastness and perfection they see within them. And Allah has promised those of the companions who have faith in Him and do good deeds forgiveness for their sins - they will not be taken to account over them, and a great reward from Himself i.e. Paradise.

Muhammad is the Messenger of Allah, and his companions are strict against the combatant disbelievers and merciful, affectionate and friendly among themselves. O onlooker! You will see them bowing and prostrating, seeking from Allah that He grace them with forgiveness, a generous reward and that He becomes pleased with them. Their mark is on their faces as a result of prostrating in obedience to Allah. That is how they have been described by the Torah: the book that was revealed to Moses (peace be upon him). As for their mention in the Gospel which was revealed to Jesus, it is that they are likened in their assisting one another and perfection like crops that have emerged as small, then strengthened and stood straight up, pleasing the farmers with their strength and perfection. It is so that the disbelievers are angered by the strength, steadfastness and perfection they see within them. And Allah has promised those of the companions who have faith in Him and do good deeds forgiveness for their sins - they will not be taken to account over them, and a great reward from Himself i.e. Paradise.

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

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

<h2 class="title">Qualities of the Faithful Believers and Their Refinement</h2><p>Allah declares that without doubt, Muhammad is truly His Messenger, </p><div class="text_uthmani arabic">مُّحَمَّدٌ رَّسُولُ اللَّهِ</div><p>(Muhammad is the Messenger of Allah.) and this quality includes every beautiful description. Allah praises the Companions of the Messenger , may Allah be pleased with them all, </p><div class="text_uthmani arabic">وَالَّذِينَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ</div><p>(And those who are with him are severe against disbelievers, merciful among themselves.) just as He, the Exalted and Most Honored, said in another Ayah, </p><div class="text_uthmani arabic">فَسَوْفَ يَأْتِى اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَـفِرِينَ</div><p>(Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers.)(5:54) This is the description of the believers; harsh with the disbelievers, merciful and kind to the believers, angry without smiling before the disbelievers, smiling and beaming with pleasure before his believing brother. Allah the Exalted said in another Ayah, </p><div class="text_uthmani arabic">يَأَيُّهَا الَّذِينَ ءَامَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُمْ مِّنَ الْكُفَّارِ وَلِيَجِدُواْ فِيكُمْ غِلْظَةً</div><p>(O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you.) (9:123) The Prophet said, </p><div class="text_uthmani arabic">«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»</div><p>(The parable of the believers in their kindness and mercy for each other, is that of the body: when one of its organs falls ill, the rest of the body responds with fever and sleeplessness.) The Prophet also said, </p><div class="text_uthmani arabic">«الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»</div><p>(A believer to another believer is like a building whose different parts enforce each other.) Then he clasped his hands with his fingers interlaced. Both of these Hadiths were collected in the Sahih. Allah the Exalted and Most Honored said, </p><div class="text_uthmani arabic">تَرَاهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَاناً</div><p>(You see them bowing and falling down prostrate, seeking reward from Allah and acceptance.) Allah describes the believers as active in performing righteous deeds and in praying, which is the best action there is, all the while being sincere to Allah the Exalted and Most Honored in the prayer, awaiting His generous reward alone. Allah's best reward is Paradise that contains His bounties and favors, abundant provisions, as well as, earning His good pleasure that is greater than the former reward. Allah said, </p><div class="text_uthmani arabic">وَرِضْوَنٌ مِّنَ اللَّهِ أَكْبَرُ</div><p>(But the greatest bliss is the acceptance by Allah) (9: 72) The statement of Allah the Exalted next, </p><div class="text_uthmani arabic">سِيمَـهُمْ فِى وُجُوهِهِمْ مِّنْ أَثَرِ السُّجُودِ</div><p>(The mark of them is on their faces from the traces of prostration.) refers to graceful appearance, according to Ibn `Abbas as reported from him by `Ali bin Abi Talhah. Mujahid and several others explained: "It means, humbleness and reverence." Some said, "The righteous good deed brings light to the heart, brightness to the face, ampleness in provisions, and love in people's hearts." The Leader of the faithful, `Uthman bin `Affan said, "Everyone who hides a secret, then Allah the Exalted will either show on his face what he's done or by the words that accidentally slip from his mouth." Imam Ahmad recorded that `Abdullah bin `Abbas said that the Prophet said, </p><div class="text_uthmani arabic">«إِنَّ الْهَدْيَ الصَّالِحَ، وَالسَّمْتَ الصَّالِحَ، وَالْاقْتِصَادَ، جُزْءٌ مِنْ خَمْسَةٍ وَعِشْرِينَ جُزْءًا مِنَ النُّبُوَّة»</div><p>(Verily, good conduct, graceful appearance and moderation are one part out of twenty-five parts of prophethood.) Abu Dawud also collected this Hadith. Therefore, since the Companions, may Allah be pleased with them all, had sincere intentions and righteous good deeds, all those who looked at them liked their appearance and conduct. Imam Malik said, "I was told that when the Christians saw the Companions, who conquered Ash-Sham, they commented, `These people are, by Allah, better than the Disciples (of `Isa) according to what has been conveyed to us."' They indeed said the truth, for this Ummah was mentioned in an honorable way in previously revealed Scriptures. The best and most honored members of this Ummah are the Companions of the Messenger of Allah . Allah, the Exalted and Most Honored, praised them in previous Books and Revelations, and this is why He said here, </p><div class="text_uthmani arabic">ذَلِكَ مَثَلُهُمْ فِى التَّوْرَاةِ</div><p>(This is their description in the Tawrah), then said, </p><div class="text_uthmani arabic">وَمَثَلُهُمْ فِى الإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ</div><p>(But their description in the Injil is like a seed which sends forth its shoot (Shat`ah,)) its shoot or branch, </p><div class="text_uthmani arabic">فَآزَرَهُ</div><p>(then makes it strong,) able to stand on its own, </p><div class="text_uthmani arabic">فَاسْتَغْلَظَ</div><p>(and becomes thick), youthful and long, </p><div class="text_uthmani arabic">فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ</div><p>(and it stands straight on its stem, delighting the sowers,) Such is the parable that describes the Companions of Allah's Messenger . They gave the Messenger aid, support and victory, just as the shoot hardens the plant, </p><div class="text_uthmani arabic">لِيَغِيظَ بِهِمُ الْكُفَّارَ</div><p>(that He may enrage the disbelievers with them. ) Relying on this Ayah, Imam Malik stated that the Rawafid are disbelievers because they hate the Companions, may Allah be pleased with them all. Malik said, "The Companions enrage them, and according to this Ayah, he who is enraged by the Companions is a disbeliever." Several scholars agreed with Malik's opinion, may Allah be pleased with them. There are numerous Hadiths mentioning the virtues of the Companions and prohibiting the criticism on their mistakes. It is sufficient that Allah the Exalted has praised them and declared that He is pleased with them. Allah the Exalted and Most Honored said, </p><div class="text_uthmani arabic">وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنْهُم مَّغْفِرَةً</div><p>(Allah has promised those among them who believe and do righteous deeds, forgiveness) for their sins, </p><div class="text_uthmani arabic">وَأَجْراً عَظِيماً</div><p>(and a mighty reward.) a generous reward and honorable provisions. Certainly, Allah's promise is true and shall come to pass and will never be broken or changed. Surely, all those who follow the guidance of the Companions, may Allah be pleased with them all, will be similar to them. However, the Companions have the better virtue, the obvious lead and the perfection in character, on account of which none among this Ummah will be able to attain their level. May Allah be pleased with them and make them pleased. May He place them in the gardens of Al-Firdaws, and make it their abode, and He indeed has done all of that. In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَا تَسُبُّوا أَصْحَابِي، فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا، مَا أَدْرَكَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَه»</div><p>(Do not abuse my Companions, for by the One in Whose Hand is my soul! If one of you spends the amount of Uhud in gold, that amount will never reach the level of one of them spending a Mudd half of it.) This is the end of the Tafsir of Surat Al-Fath; all praise and thanks is due to Allah.</p>

Qualities of the Faithful Believers and Their RefinementAllah declares that without doubt, Muhammad is truly His Messenger, مُّحَمَّدٌ رَّسُولُ اللَّهِ(Muhammad is the Messenger of Allah.) and this quality includes every beautiful description. Allah praises the Companions of the Messenger , may Allah be pleased with them all, وَالَّذِينَ مَعَهُ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ(And those who are with him are severe against disbelievers, merciful among themselves.) just as He, the Exalted and Most Honored, said in another Ayah, فَسَوْفَ يَأْتِى اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَـفِرِينَ(Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers.)(5:54) This is the description of the believers; harsh with the disbelievers, merciful and kind to the believers, angry without smiling before the disbelievers, smiling and beaming with pleasure before his believing brother. Allah the Exalted said in another Ayah, يَأَيُّهَا الَّذِينَ ءَامَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُمْ مِّنَ الْكُفَّارِ وَلِيَجِدُواْ فِيكُمْ غِلْظَةً(O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you.) (9:123) The Prophet said, «مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»(The parable of the believers in their kindness and mercy for each other, is that of the body: when one of its organs falls ill, the rest of the body responds with fever and sleeplessness.) The Prophet also said, «الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»(A believer to another believer is like a building whose different parts enforce each other.) Then he clasped his hands with his fingers interlaced. Both of these Hadiths were collected in the Sahih. Allah the Exalted and Most Honored said, تَرَاهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلاً مِّنَ اللَّهِ وَرِضْوَاناً(You see them bowing and falling down prostrate, seeking reward from Allah and acceptance.) Allah describes the believers as active in performing righteous deeds and in praying, which is the best action there is, all the while being sincere to Allah the Exalted and Most Honored in the prayer, awaiting His generous reward alone. Allah's best reward is Paradise that contains His bounties and favors, abundant provisions, as well as, earning His good pleasure that is greater than the former reward. Allah said, وَرِضْوَنٌ مِّنَ اللَّهِ أَكْبَرُ(But the greatest bliss is the acceptance by Allah) (9: 72) The statement of Allah the Exalted next, سِيمَـهُمْ فِى وُجُوهِهِمْ مِّنْ أَثَرِ السُّجُودِ(The mark of them is on their faces from the traces of prostration.) refers to graceful appearance, according to Ibn `Abbas as reported from him by `Ali bin Abi Talhah. Mujahid and several others explained: "It means, humbleness and reverence." Some said, "The righteous good deed brings light to the heart, brightness to the face, ampleness in provisions, and love in people's hearts." The Leader of the faithful, `Uthman bin `Affan said, "Everyone who hides a secret, then Allah the Exalted will either show on his face what he's done or by the words that accidentally slip from his mouth." Imam Ahmad recorded that `Abdullah bin `Abbas said that the Prophet said, «إِنَّ الْهَدْيَ الصَّالِحَ، وَالسَّمْتَ الصَّالِحَ، وَالْاقْتِصَادَ، جُزْءٌ مِنْ خَمْسَةٍ وَعِشْرِينَ جُزْءًا مِنَ النُّبُوَّة»(Verily, good conduct, graceful appearance and moderation are one part out of twenty-five parts of prophethood.) Abu Dawud also collected this Hadith. Therefore, since the Companions, may Allah be pleased with them all, had sincere intentions and righteous good deeds, all those who looked at them liked their appearance and conduct. Imam Malik said, "I was told that when the Christians saw the Companions, who conquered Ash-Sham, they commented, `These people are, by Allah, better than the Disciples (of `Isa) according to what has been conveyed to us."' They indeed said the truth, for this Ummah was mentioned in an honorable way in previously revealed Scriptures. The best and most honored members of this Ummah are the Companions of the Messenger of Allah . Allah, the Exalted and Most Honored, praised them in previous Books and Revelations, and this is why He said here, ذَلِكَ مَثَلُهُمْ فِى التَّوْرَاةِ(This is their description in the Tawrah), then said, وَمَثَلُهُمْ فِى الإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ(But their description in the Injil is like a seed which sends forth its shoot (Shat`ah,)) its shoot or branch, فَآزَرَهُ(then makes it strong,) able to stand on its own, فَاسْتَغْلَظَ(and becomes thick), youthful and long, فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ(and it stands straight on its stem, delighting the sowers,) Such is the parable that describes the Companions of Allah's Messenger . They gave the Messenger aid, support and victory, just as the shoot hardens the plant, لِيَغِيظَ بِهِمُ الْكُفَّارَ(that He may enrage the disbelievers with them. ) Relying on this Ayah, Imam Malik stated that the Rawafid are disbelievers because they hate the Companions, may Allah be pleased with them all. Malik said, "The Companions enrage them, and according to this Ayah, he who is enraged by the Companions is a disbeliever." Several scholars agreed with Malik's opinion, may Allah be pleased with them. There are numerous Hadiths mentioning the virtues of the Companions and prohibiting the criticism on their mistakes. It is sufficient that Allah the Exalted has praised them and declared that He is pleased with them. Allah the Exalted and Most Honored said, وَعَدَ اللَّهُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنْهُم مَّغْفِرَةً(Allah has promised those among them who believe and do righteous deeds, forgiveness) for their sins, وَأَجْراً عَظِيماً(and a mighty reward.) a generous reward and honorable provisions. Certainly, Allah's promise is true and shall come to pass and will never be broken or changed. Surely, all those who follow the guidance of the Companions, may Allah be pleased with them all, will be similar to them. However, the Companions have the better virtue, the obvious lead and the perfection in character, on account of which none among this Ummah will be able to attain their level. May Allah be pleased with them and make them pleased. May He place them in the gardens of Al-Firdaws, and make it their abode, and He indeed has done all of that. In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah said, «لَا تَسُبُّوا أَصْحَابِي، فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا، مَا أَدْرَكَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَه»(Do not abuse my Companions, for by the One in Whose Hand is my soul! If one of you spends the amount of Uhud in gold, that amount will never reach the level of one of them spending a Mudd half of it.) This is the end of the Tafsir of Surat Al-Fath; all praise and thanks is due to Allah.

O YOU WHO believe, do not forestall the judgements of God and His Apostle, and have fear of God. Verily God hears all and knows everything.

O People who Believe! Do not advance ahead of Allah and His Noble Messenger, and fear Allah; indeed Allah is All Hearing, All Knowing.

O believers, advance not before God and His Messenger; and fear God. God is All-hearing, All-knowing.

O YOU who have attained to faith! Do not put yourselves forward in the presence of [what] God and His Apostle [may have ordained], but remain conscious of God: for, verily, God is all-hearing, all-knowing!

O ye who believe! be not forward in the presence of Allah and His apostle, and fear Allah; verily Allah is Hearing, Knowing.

O you who believe! Do not put (yourselves) forward before Allah and His Messenger (SAW), and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

O you who believe! Do not place your opinions above that of God and His Messenger, and fear God. God is Hearing and Knowing.

Believers, do not advance before Allah and His Messenger, and fear Allah. Verily Allah is All-Hearing, All-Knowing.

O you who believe! Make not (a decision) in advance before Allah and His Messenger, and have Taqwa of Allah. Verily, Allah is Hearing, Knowing.

O ye who believe! Be not forward in the presence of Allah and His messenger, and keep your duty to Allah. Lo! Allah is Hearer, Knower.

O you who have faith! Do not venture ahead of Allah and His Apostle, and be wary of Allah. Indeed Allah is all-hearing, all-knowing.

Believers do not advance before Allah and His Messenger. Fear Allah. Allah is the Hearer, the Knower.

O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing.

Believers, do not be presumptuous with the Messenger of God (in your deeds and in your words). Have fear of God; He is All-hearing and All-knowing.

O you who believe! be not forward in the presence of Allah and His Apostle, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> tuqaddimoo bayna yadayi All<u>a</u>hi warasoolihi wa<b>i</b>ttaqoo All<u>a</u>ha inna All<u>a</u>ha sameeAAun AAaleem<b>un</b>

Believers, do not push yourselves forward in the presence of God and His Messenger. Fear God -- God hears all and knows all.

O Ye who believe! Put not yourselves forward before Allah and His Messenger; but fear Allah: for Allah is He Who hears and knows all things.

49

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُقَدِّمُوا۟ بَيْنَ يَدَىِ ٱللَّهِ وَرَسُولِهِۦ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

O those who have faith in Allah and follow whatever He legislates! Do not precede Allah or His Messenger in speech or action, and be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah is hearing of your statements, aware of your actions. He does not miss any of them and will soon requite you for them.

O those who have faith in Allah and follow whatever He legislates! Do not precede Allah or His Messenger in speech or action, and be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah is hearing of your statements, aware of your actions. He does not miss any of them and will soon requite you for them.

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

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

<h2 class="title">Which was revealed in Al-Madinah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful. </p><h2 class="title">The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet</h2><p>In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger , which are respect, honor and esteem. Allah the Exalted and Most Honored said, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ</div><p>(O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented; </p><div class="text_uthmani arabic">لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ</div><p>(Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah." Qatadah commented, "We were told that some people used to say, `Revelation should be sent down about such and such matters,' and, `such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude." Allah said, </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(and have Taqwa of Allah.) meaning, `in what He has ordered you;' </p><div class="text_uthmani arabic">إِنَّ اللَّهَ سَمِيعٌ</div><p>(Verily, Allah is Hearing,) `your statements,' </p><div class="text_uthmani arabic">عَلِيمٌ</div><p>(Knowing.) `your intentions.' Allah said, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ</div><p>(O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet . It was stated that this Ayah was revealed about Abu Bakr and `Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, "The two righteous ones, Abu Bakr and `Umar, almost earned destruction when they raised their voices before the Prophet who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra` bin Habis the member of the Banu Mujashi` while the other recommended another man. Nafi` (a subnarrator) said: "I don't remember his name." Abu Bakr said to `Umar, `You only wanted to contradict me,' while `Umar said, `I did not intend to contradict you.' Their voices then became loud, thereupon Allah the Exalted sent down this Ayah, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ </div><p>(O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)" `Abdullah bin Az-Zubayr said, "After that, `Umar's voice was so low that the Messenger of Allah had to ask him to repeat what he said so that he could understand what he was saying to him." `Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet and that Abu Bakr recommended Al-Qa`qa` bin Ma`bad to be appointed as their leader, while `Umar recommended Al-Aqra` bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, "The Prophet missed Thabit bin Qays and a man said, `O Allah's Messenger! I will find out about his news.' That man went to Thabit and found him sitting at home with his head lowered and asked him, `What is the matter' Thabit said, `An evil matter!' And he said that he used to raise his voice above the voice of the Prophet . He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet and conveyed Thabit's statement and returned to Thabit with a wonderfully good news. The Prophet said, </p><div class="text_uthmani arabic">«اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّة»</div><p>(Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)" Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, "When this Ayah was revealed, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ</div><p>(O you who believe! Raise not your voices above the voice of the Prophet), until, </p><div class="text_uthmani arabic">وَأَنتُمْ لاَ تَشْعُرُونَ</div><p>(while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, `I was the one who raised his voice above the voice of Allah's Messenger . I am among the dwellers of the Fire. My good deeds have been done in vain.' He remained in his house feeling distressed, and the Messenger of Allah noticed his absence. So some men went to Thabit and said to him, `The Prophet noticed your absence. What is the matter with you' Thabit said, `I used to raise my voice above the voice of the Prophet and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.' They went to the Prophet and told him what Thabit said and the Prophet said, </p><div class="text_uthmani arabic">«لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّة»</div><p>(Nay, he is among the dwellers of Paradise.)" Anas commented, "We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, `The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.' And he went on fighting until he was martyred, may Allah be pleased with him." Allah then prohibited speaking to the Prophet in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said, </p><div class="text_uthmani arabic">وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ</div><p>(nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah, </p><div class="text_uthmani arabic">لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً</div><p>(Make not the calling of the Messenger among you as your calling one of another.) (24:63) Allah's statement, </p><div class="text_uthmani arabic">أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ</div><p>(lest your deeds should be thwarted while you perceive not.) means, `We ordered you to refrain from raising your voices to the Prophet , so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing. In the Sahih, there is a Hadith that states, </p><div class="text_uthmani arabic">«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْض»</div><p>(Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one's voice before the Messenger and encourages, directs and recommends this better behavior. </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى</div><p>(Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa, </p><div class="text_uthmani arabic">لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ</div><p>(For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, "Someone wrote to `Umar, `O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it' `Umar replied, `He who feels desire to commit a sin, but does not commit it, </p><div class="text_uthmani arabic">أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ</div><p>(they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)"' </p>

Which was revealed in Al-Madinahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the ProphetIn these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger , which are respect, honor and esteem. Allah the Exalted and Most Honored said, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ(O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented; لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ(Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah." Qatadah commented, "We were told that some people used to say, `Revelation should be sent down about such and such matters,' and, `such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude." Allah said, وَاتَّقُواْ اللَّهَ(and have Taqwa of Allah.) meaning, `in what He has ordered you;' إِنَّ اللَّهَ سَمِيعٌ(Verily, Allah is Hearing,) `your statements,' عَلِيمٌ(Knowing.) `your intentions.' Allah said, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ(O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet . It was stated that this Ayah was revealed about Abu Bakr and `Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, "The two righteous ones, Abu Bakr and `Umar, almost earned destruction when they raised their voices before the Prophet who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra` bin Habis the member of the Banu Mujashi` while the other recommended another man. Nafi` (a subnarrator) said: "I don't remember his name." Abu Bakr said to `Umar, `You only wanted to contradict me,' while `Umar said, `I did not intend to contradict you.' Their voices then became loud, thereupon Allah the Exalted sent down this Ayah, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ (O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)" `Abdullah bin Az-Zubayr said, "After that, `Umar's voice was so low that the Messenger of Allah had to ask him to repeat what he said so that he could understand what he was saying to him." `Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet and that Abu Bakr recommended Al-Qa`qa` bin Ma`bad to be appointed as their leader, while `Umar recommended Al-Aqra` bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, "The Prophet missed Thabit bin Qays and a man said, `O Allah's Messenger! I will find out about his news.' That man went to Thabit and found him sitting at home with his head lowered and asked him, `What is the matter' Thabit said, `An evil matter!' And he said that he used to raise his voice above the voice of the Prophet . He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet and conveyed Thabit's statement and returned to Thabit with a wonderfully good news. The Prophet said, «اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّة»(Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)" Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, "When this Ayah was revealed, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ(O you who believe! Raise not your voices above the voice of the Prophet), until, وَأَنتُمْ لاَ تَشْعُرُونَ(while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, `I was the one who raised his voice above the voice of Allah's Messenger . I am among the dwellers of the Fire. My good deeds have been done in vain.' He remained in his house feeling distressed, and the Messenger of Allah noticed his absence. So some men went to Thabit and said to him, `The Prophet noticed your absence. What is the matter with you' Thabit said, `I used to raise my voice above the voice of the Prophet and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.' They went to the Prophet and told him what Thabit said and the Prophet said, «لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّة»(Nay, he is among the dwellers of Paradise.)" Anas commented, "We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, `The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.' And he went on fighting until he was martyred, may Allah be pleased with him." Allah then prohibited speaking to the Prophet in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said, وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ(nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah, لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً(Make not the calling of the Messenger among you as your calling one of another.) (24:63) Allah's statement, أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ(lest your deeds should be thwarted while you perceive not.) means, `We ordered you to refrain from raising your voices to the Prophet , so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing. In the Sahih, there is a Hadith that states, «إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْض»(Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one's voice before the Messenger and encourages, directs and recommends this better behavior. إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى(Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa, لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ(For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, "Someone wrote to `Umar, `O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it' `Umar replied, `He who feels desire to commit a sin, but does not commit it, أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ(they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)"'

O you who believe, do not raise your voices above the voice of the Prophet, and do not speak loudly to him as you do with one another lest your deeds are nullified unconsciously.

O People who Believe! Do not raise your voices higher than the voice of the Prophet, nor speak to him loudly the way you shout to one another, lest your deeds go to waste whilst you are unaware. (Faith will go waste due to the slightest disrespect towards the Holy Prophet – peace and blessings be upon him. To honour him is part of faith. To disrespect him is blasphemy.)

O believers, raise not your voices above the Prophet's voice, and be not loud in your speech to him, as you are loud one to another, lest your works fail while you are not aware.

O you who have attained to faith! Do not raise your voices above the voice of the Prophet, and neither speak loudly to him, as you would speak loudly to one another, lest all your [good] deeds come to nought without your perceiving it.

Ye who believe raise not your voices above the voice of the prophet, nor shout loud Unto him in discourse as ye shout loud Unto one another, lest your works may be rendered of non-effect, while ye perceive not.

O you who believe! Raise not your voices above the voice of the Prophet (SAW), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.

O you who believe! Do not raise your voices above the voice of the Prophet, and do not speak loudly to him, as you speak loudly to one another, lest your works be in vain without you realizing.

Believers, do not raise your voices above the voice of the Prophet and when speaking to him do not speak aloud as you speak aloud to one another, lest all your deeds are reduced to nothing without your even realising it.

O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.

O ye who believe! Lift not up your voices above the voice of the Prophet, nor shout when speaking to him as ye shout one to another, lest your works be rendered vain while ye perceive not.

O you who have faith! Do not raise your voices above the voice of the Prophet, and do not speak aloud to him like you shout to one another, lest your works should fail without your being aware.

Believers, do not raise your voices above the voice of the Prophet, nor speak loudly to him as you do to one another lest your works should be annulledwithout your knowledge.

O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.

Believers, do not raise your voices above the voice of the Prophet, do not be too loud in speaking to him [as you may have been to one another], lest your deeds will be made devoid of all virtue without your realizing it.

O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> tarfaAAoo a<u>s</u>w<u>a</u>takum fawqa <u>s</u>awti a<b>l</b>nnabiyyi wal<u>a</u> tajharoo lahu bi<b>a</b>lqawli kajahri baAA<u>d</u>ikum libaAA<u>d</u>in an ta<u>h</u>ba<u>t</u>a aAAm<u>a</u>lukum waantum l<u>a</u> tashAAuroon<b>a</b>

Believers, do not raise your voices above the voice of the Prophet, and do not speak as loudly when speaking to him as you do when speaking to one another, lest your actions come to nothing without your realizing it.

O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.

49

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَرْفَعُوٓا۟ أَصْوَٰتَكُمْ فَوْقَ صَوْتِ ٱلنَّبِىِّ وَلَا تَجْهَرُوا۟ لَهُۥ بِٱلْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَٰلُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

O those who have faith in Allah and follow whatever He legislates! Show good manners with His Messenger: do not raise your voices in his presence nor speak loudly to him out of respect for him, like you raise your voices to each other whilst talking to them. It is feared that the rewards of your deeds are nullified if you do so, whilst you do not realise they have been nullified.

O those who have faith in Allah and follow whatever He legislates! Show good manners with His Messenger: do not raise your voices in his presence nor speak loudly to him out of respect for him, like you raise your voices to each other whilst talking to them. It is feared that the rewards of your deeds are nullified if you do so, whilst you do not realise they have been nullified.

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

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

They who speak in a low voice in the presence of God's Apostle, have had their hearts tried by God for reverence. There is forgiveness for them and a great reward.

Indeed those who suppress their voices in the presence of Allah’s Noble Messenger, are the ones whose hearts Allah has tested for piety; for them is forgiveness, and a great reward.

Surely those who lower their voices in the presence of God's Messenger, those are they whose hearts God has tested for godfearing; they shall have forgiveness and a mighty wage.

Behold, they who lower their voices in the presence of God’s Apostle - it is they whose hearts God has tested [and opened] to consciousness of Himself; [and] theirs shall be forgiveness and a reward supreme.

Verily those who lower their voices in the presence of the apostle of Allah -those are they whose hearts Allah hath disposed Unto piety: theirs will be forgiveness and a mighty hire.

Verily! Those who lower their voices in the presence of Allah's Messenger (SAW), they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward.

Those who lower their voices before God’s Messenger—those are they whose hearts God has tested for piety. They will have forgiveness and a great reward.

The ones who lower their voices in the presence of the Messenger of Allah are those whose hearts Allah has tested for God-fearing. Theirs shall be forgiveness and a great reward.

Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.

Lo! they who subdue their voices in the presence of the messenger of Allah, those are they whose hearts Allah hath proven unto righteousness. Theirs will be forgiveness and immense reward.

Indeed those who lower their voices in the presence of the Apostle of Allah—they are the ones whose hearts Allah has tested for Godwariness. For them will be forgiveness and a great reward.

Those who lower their voice in the presence of the Messenger of Allah are those whose hearts Allah has tested for warding off (evil). They shall receiveforgiveness and a great wage.

Indeed, those who lower their voices before the Messenger of Allah - they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.

The hearts of those who lower their voices in the presence of the Messenger of God are tested by God through piety. They will have forgiveness and a great reward.

Surely those who lower their voices before Allah's Apostle are they whose hearts Allah has proved for guarding (against evil); they shall have forgiveness and a great reward.

Inna alla<u>th</u>eena yaghu<u>dd</u>oona a<u>s</u>w<u>a</u>tahum AAinda rasooli All<u>a</u>hi ol<u>a</u>ika alla<u>th</u>eena imta<u>h</u>ana All<u>a</u>hu quloobahum li<b>l</b>ttaqw<u>a</u> lahum maghfiratun waajrun AAa<i><u>th</u></i>eem<b>un</b>

Those who lower their voices in the presence of God's Messenger are men whose hearts God has tested for piety, they shall have forgiveness and a great reward,

Those that lower their voices in the presence of Allah's Messenger,- their hearts has Allah tested for piety: for them is Forgiveness and a great Reward.

49

إِنَّ ٱلَّذِينَ يَغُضُّونَ أَصْوَٰتَهُمْ عِندَ رَسُولِ ٱللَّهِ أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱمْتَحَنَ ٱللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ

Indeed, those who lower their voices near the Messenger of Allah (peace be upon him), they are the ones whose hearts Allah has examined for His consciousness, and chosen them for it. For them is forgiveness for their sins; they will not be accounted for them, and they will receive a great reward on the Day of Judgement, which will be that Allah enters them into Paradise.

Indeed, those who lower their voices near the Messenger of Allah (peace be upon him), they are the ones whose hearts Allah has examined for His consciousness, and chosen them for it. For them is forgiveness for their sins; they will not be accounted for them, and they will receive a great reward on the Day of Judgement, which will be that Allah enters them into Paradise.

Many of those who call you from outside the apartments are not considerate.

Indeed most of those who call you from outside the chambers do not have sense.

Surely those who call unto thee from behind the apartments, the most of them do not understand.

Verily, [O Prophet,] as for those who call thee from without thy private apartments - most of them do not use their reason:

Verily those who call aloud Unto thee from without the inner apartments, most of them reflect not."

Verily! Those who call you from behind the dwellings, most of them have no sense.

Those who call you from behind the chambers—most of them do not understand.

Surely most of those who call out to you, (O Prophet), from behind the apartments, are devoid of understanding.

Verily, those who call you from behind the dwellings, most of them have no sense.

Lo! those who call thee from behind the private apartments, most of them have no sense.

Indeed those who call you from behind the apartments, most of them do not use their reason.

Whereas those who call out to you from behind the apartments, most of them lack understanding.

Indeed, those who call you, [O Muhammad], from behind the chambers - most of them do not use reason.

Most of those who call you from behind the private chambers do not have any understanding.

(As for) those who call out to you from behind the private chambers, surely most of them do not understand.

Inna alla<u>th</u>eena yun<u>a</u>doonaka min war<u>a</u>i al<u>h</u>ujur<u>a</u>ti aktharuhum l<u>a</u> yaAAqiloon<b>a</b>

those who call out to you from outside your apartments are lacking in understanding.

Those who shout out to thee from without the inner apartments - most of them lack understanding.

49

إِنَّ ٱلَّذِينَ يُنَادُونَكَ مِن وَرَآءِ ٱلْحُجُرَٰتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ

O Messenger! Indeed, those bedouins who call out to you from behind the dwellings of your wives, the majority of them do not understand, so do not worry about them, because if they were understanding, they would surely show good manners to you and would definitely wait until you came out to them. Then, when you came out to them, they would speak to you about their matters by lowering their voices. However, most of them have not yet understood this.

O Messenger! Indeed, those bedouins who call out to you from behind the dwellings of your wives, the majority of them do not understand, so do not worry about them, because if they were understanding, they would surely show good manners to you and would definitely wait until you came out to them. Then, when you came out to them, they would speak to you about their matters by lowering their voices. However, most of them have not yet understood this.

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

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

<h2 class="title">Admonishing Those Who call the Prophet from behind Dwellings</h2><p>Allah the Exalted and Most Blessed admonished those, such as the uncivilized bedouins, who used to call to the Prophet from behind the dwellings which belong to his wives, </p><div class="text_uthmani arabic">أَكْثَرُهُمْ لاَ يَعْقِلُونَ</div><p>(most of them have no sense.) Allah the Exalted and Most Honored then ordains the better behavior in this regard, </p><div class="text_uthmani arabic">وَلَوْ أَنَّهُمْ صَبَرُواْ حَتَّى تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْراً لَّهُمْ</div><p>(And if they had patience till you could come out to them, it would have been better for them.) it would have earned them the better benefit of this life and the Hereafter. Allah, Worthy of all praise, then encourages them to turn to Him in repentance. </p><div class="text_uthmani arabic">وَاللَّهُ غَفُورٌ رَّحِيمٌ</div><p>(And Allah is Forgiving, Most Merciful.) It was reported that this Ayah was revealed about Al-Aqra` bin Habis At-Tamimi, may Allah be pleased with him, according to more than one source. Imam Ahmad recorded that Al-Aqra` bin Habis said that he called the Messenger of Allah from behind his dwellings, saying, "O Muhammad! O Muhammad!" "O Allah's Messenger!" according to another narration, but the Messenger did not answer him, Al-Aqra` said, "O Allah's Messenger.</p><h2 class="title">Investigating the Reliability of the News conveyed by Wicked People</h2><p>Allah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honored forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality.</p><h2 class="title">The Prophet's Decision is Better</h2><p>Allah said, </p>

Admonishing Those Who call the Prophet from behind DwellingsAllah the Exalted and Most Blessed admonished those, such as the uncivilized bedouins, who used to call to the Prophet from behind the dwellings which belong to his wives, أَكْثَرُهُمْ لاَ يَعْقِلُونَ(most of them have no sense.) Allah the Exalted and Most Honored then ordains the better behavior in this regard, وَلَوْ أَنَّهُمْ صَبَرُواْ حَتَّى تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْراً لَّهُمْ(And if they had patience till you could come out to them, it would have been better for them.) it would have earned them the better benefit of this life and the Hereafter. Allah, Worthy of all praise, then encourages them to turn to Him in repentance. وَاللَّهُ غَفُورٌ رَّحِيمٌ(And Allah is Forgiving, Most Merciful.) It was reported that this Ayah was revealed about Al-Aqra` bin Habis At-Tamimi, may Allah be pleased with him, according to more than one source. Imam Ahmad recorded that Al-Aqra` bin Habis said that he called the Messenger of Allah from behind his dwellings, saying, "O Muhammad! O Muhammad!" "O Allah's Messenger!" according to another narration, but the Messenger did not answer him, Al-Aqra` said, "O Allah's Messenger.Investigating the Reliability of the News conveyed by Wicked PeopleAllah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honored forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality.The Prophet's Decision is BetterAllah said,

If they had waited for you to come out it would have been better for them. But God is forgiving and kind.

And had they been patient until you yourself came out to them, it would be better for them; and Allah is Oft Forgiving, Most Merciful.

And if they had patience, until thou comest out to them, that would be better for them; and God is All-forgiving, All-compassionate.

for, if they had the patience [to wait] until thou come forth to them [of thine own accord], it would be for their own good. Still, God is much forgiving, a dispenser of grace.

And had they had patience till thou camest forth Unto them, it had surely been best for them; and Allah is Forgiving, Merciful.

And if they had patience till you could come out to them, it would have been better for them. And Allah is Oft-Forgiving, Most Merciful.

Had they remained patient until you came out to them, it would have been better for them. But God is Forgiving and Merciful.

If they were patient until you went out to them, that would have been better for them. Allah is Most Forgiving, Most Merciful.

And if they had patience till you could come out to them, it would have been better for them. And Allah is Forgiving, Most Merciful.

And if they had had patience till thou camest forth unto them, it had been better for them. And Allah is Forgiving, Merciful.

Had they been patient until you came out for them, it would have been better for them, and Allah is all-forgiving, all-merciful.

If they had patience until you went out to them, it would have been better for them. But Allah is the Forgiving and the Most Merciful.

And if they had been patient until you [could] come out to them, it would have been better for them. But Allah is Forgiving and Merciful.

Had they exercised patience until you had come out, it would have been better for them. God is All-forgiving and All-merciful.

And if they wait patiently until you come out to them, it would certainly be better for them, and Allah is Forgiving, Merciful.

Walaw annahum <u>s</u>abaroo <u>h</u>att<u>a</u> takhruja ilayhim lak<u>a</u>na khayran lahum wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

If they waited patiently until you came out to see them, it would be better for them. But God is forgiving and merciful.

If only they had patience until thou couldst come out to them, it would be best for them: but Allah is Oft-Forgiving, Most Merciful.

49

وَلَوْ أَنَّهُمْ صَبَرُوا۟ حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

O Messenger! If these people who call out to you from behind the dwellings of your wives were to have waited and not called out to you until you came out to them, then talked to you in lowered voices, it would have been better for them than calling out to you from behind the dwellings, because it would have been more dignified and respectful. And Allah Forgiving of the sins of those of them who repent, and others. He Forgiving of them due to their ignorance, and is merciful to them.

O Messenger! If these people who call out to you from behind the dwellings of your wives were to have waited and not called out to you until you came out to them, then talked to you in lowered voices, it would have been better for them than calling out to you from behind the dwellings, because it would have been more dignified and respectful. And Allah Forgiving of the sins of those of them who repent, and others. He Forgiving of them due to their ignorance, and is merciful to them.

O you who believe, if a dissolute person brings some news, verify it first lest you attack a people ignorantly and later regret what you had done.

O People who Believe! If any miscreant brings you some tidings, verify it, lest you unknowingly cause suffering to some people, and then remain repenting for what you did.

O believers, if an ungodly man comes to you with a tiding, make clear, lest you afflict a people unwittingly, and then repent of what you have done.

O YOU who have attained to faith! If any iniquitous person comes to you with a [slanderous] tale, use your discernment, lest you hurt people unwittingly and afterwards be filled with remorse for what you have done.

ye who believe! if an evil-doer Came Unto you with a report, then inquire strictly, lest ye hurt a people in ignorance and repent thereafter of that which ye have done.

O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.

O you who believe! If a troublemaker brings you any news, investigate, lest you harm people out of ignorance, and you become regretful for what you have done.

Believers, when an ungodly person brings to you a piece of news, carefully ascertain its truth, lest you should hurt a people unwittingly and thereafter repent at what you did.

O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.

O ye who believe! If an evil-liver bring you tidings, verify it, lest ye smite some folk in ignorance and afterward repent of what ye did.

O you who have faith! If a vicious character brings you some news, verify it, lest you should visit [harm] on some people out of ignorance, and then become regretful for what you have done.

Believers, if an evildoer brings you a piece of news, inquire first, in case you should unwittingly wrong others and then repent of what you have done.

O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.

Believers, if one who publicly commits sins brings you any news, ascertain its truthfulness carefully, lest you harm people through ignorance and then regret what you have done.

O you who believe! if an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo in j<u>a</u>akum f<u>a</u>siqun binabain fatabayyanoo an tu<u>s</u>eeboo qawman bijah<u>a</u>latin fatu<u>s</u>bi<u>h</u>oo AAal<u>a</u> m<u>a</u> faAAaltum n<u>a</u>dimeen<b>a</b>

Believers, if an evil-doer brings you news, ascertain the correctness of the report fully, lest you unwittingly harm others, and then regret what you have done,

O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done.

49

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ

O those who have faith in Allah and act upon whatever He legislates! If a wrongdoer brings some news about a group of people to you, then verify the truth of that news and do not hasten towards accepting it, in fear that if you accept it without verifying it, you could harm a group of people ignorantly. Then after having harmed them, you will regret it when the falsehood of the news becomes clear to you.

O those who have faith in Allah and act upon whatever He legislates! If a wrongdoer brings some news about a group of people to you, then verify the truth of that news and do not hasten towards accepting it, in fear that if you accept it without verifying it, you could harm a group of people ignorantly. Then after having harmed them, you will regret it when the falsehood of the news becomes clear to you.

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

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

Know that the Apostle of God is among you: If he agreed with you in most matters you would surely come to grief. But God has made faith more desirable to you, and attractive to your hearts, and rendered disbelief and sin and disobedience repugnant. They are those who are well directed

And know that Allah’s Noble Messenger is among you; in most of the affairs, were he to listen to you, you would surely fall into hardship, but Allah has made faith dear to you and has instilled it in your hearts, and has made disbelief and rebellion and disobedience abhorred by you; it is people like these who are on guidance.

And know that the Messenger of God is among you. If he obeyed you in much of the affair, you would suffer; but God has endeared to you belief, decking it fair in your hearts, and He has made detestable to you unbelief and ungodliness and disobedience. Those -- they are the right-minded,

And know that God’s Apostle is among you: were he to comply with your inclinations in each and every case, you would be bound to come to harm [as a community]. But as it is, God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you all denial of the truth, and all iniquity, and all rebellion [against what is good]. Such indeed are they who follow the right course

And know that verily among you is the apostle of Allah. Were he to obey you in many affairs, ye would surely be in trouble but Allah hath endeared belief to you and hath made it fair-seeming in your hearts, and hath rendered detestable Unto you infidelity and wickedness and disobedience. These! they are the men of rectitude.

And know that, among you there is the Messenger of Allah (SAW). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger SAW) hateful to you. These! They are the rightly guided ones,

And know that among you is the Messenger of God. Had he obeyed you in many things, you would have suffered hardship. But God has given you the love of faith, and adorned it in your hearts, and made disbelief, mischief, and rebellion hateful to you. These are the rightly guided.

Know that Allah's Messenger is among you. Were he to follow you in many an affair, you yourselves would suffer. But Allah has endeared faith to you and has embellished it in your hearts, and has made unbelief and evil-doing and disobedience abhorrent to you. Such are those who are rightly guided,

And know that among you there is the Messenger of Allah. If he were to obey you in much of the matter, you would surely be in trouble, but Allah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, Fusuq and `Isyan hateful to you. Such are they who are the rightly guided.

And know that the messenger of Allah is among you. If he were to obey you in much of the government, ye would surely be in trouble; but Allah hath endeared the faith to you and hath beautified it in your hearts, and hath made disbelief and lewdness and rebellion hateful unto you. Such are they who are the rightly guided.

Know that the Apostle of Allah is among you. Should he comply with you in many matters, you would surely suffer. But Allah has endeared faith to you and made it appealing in your hearts, and He has made hateful to you faithlessness, transgression and disobedience. It is such who are the right-minded—

Know that the Messenger of Allah is among you. If he were to obey you in many matters, you would surely suffer. But Allah has endeared the Belief to youand beautified it in your hearts, and has made detestable to you disbelief, wrongdoing, and disobedience. Such are those who are righteous

And know that among you is the Messenger of Allah. If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided.

Know that the Messenger of God is with you. Had he yielded to you on many of the matters, you would have been in great trouble. But God has endeared the faith to you and has made it attractive to your hearts. He has made disbelief, evil deeds and disobedience hateful to you. Such people will have the right guidance

And know that among you is Allah's Apostle; should he obey you in many a matter, you would surely fall into distress, but Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way.

Wa<b>i</b>AAlamoo anna feekum rasoola All<u>a</u>hi law yu<u>t</u>eeAAukum fee katheerin mina alamri laAAanittum wal<u>a</u>kinna All<u>a</u>ha <u>h</u>abbaba ilaykumu aleem<u>a</u>na wazayyanahu fee quloobikum wakarraha ilaykumu alkufra wa<b>a</b>lfusooqa wa<b>a</b>lAAi<u>s</u>y<u>a</u>na ol<u>a</u>ika humu a<b>l</b>rr<u>a</u>shidoon<b>a</b>

and know that the Messenger of God is among you. If he were to obey you in many things, you would suffer for it. However, God has endeared the faith to you, and beautified it in your hearts, and has made denial of the truth, wickedness, and disobedience hateful to you. People such as these are rightly guided

And know that among you is Allah's Messenger: were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune: But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion: such indeed are those who walk in righteousness;-

49

وَٱعْلَمُوٓا۟ أَنَّ فِيكُمْ رَسُولَ ٱللَّهِ لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ ٱلْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيْكُمُ ٱلْإِيمَٰنَ وَزَيَّنَهُۥ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ ٱلْكُفْرَ وَٱلْفُسُوقَ وَٱلْعِصْيَانَ أُو۟لَٰٓئِكَ هُمُ ٱلرَّٰشِدُونَ

O believers! Know that amongst you is the Messenger of Allah upon whom revelation descends, so beware of lying in case he receives revelation informing him of your lying. He is better aware of your needs; if he was to obey you in many of the things you suggest, you would surely fall into difficulty which he would not want for you. However, Allah has, through His grace, made faith beloved to you and has beautified it for your hearts and so you accepted it, while making you hate disbelief, disobedience and sin. Those who possess these qualities are the ones who are treading the path of correctness and righteousness.

O believers! Know that amongst you is the Messenger of Allah upon whom revelation descends, so beware of lying in case he receives revelation informing him of your lying. He is better aware of your needs; if he was to obey you in many of the things you suggest, you would surely fall into difficulty which he would not want for you. However, Allah has, through His grace, made faith beloved to you and has beautified it for your hearts and so you accepted it, while making you hate disbelief, disobedience and sin. Those who possess these qualities are the ones who are treading the path of correctness and righteousness.

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

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

<div class="text_uthmani arabic">النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ</div><p>(The Prophet is closer to the believers than themselves) (33:6). Then He clarifies that they fall short in overseeing their own benefit; </p><div class="text_uthmani arabic">لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ الاٌّمْرِ لَعَنِتُّمْ</div><p>(7 cont. - If he were to obey you in much of the matter, you would surely be in trouble.) `if he obeys all of your opinions and desires, you will earn trouble and hardship.' Allah the Exalted and Most Honored said, </p><div class="text_uthmani arabic">وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ </div><p>(And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (23:71) Allah's statement, </p><div class="text_uthmani arabic">وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ</div><p>(7 cont. - But Allah has endeared the faith to you and has beautified it in your hearts,) `made faith dear to your souls and beautified it in your hearts.' Allah said, </p><div class="text_uthmani arabic">وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ</div><p>(7 cont. - and has made disbelief, Fusuq and `Isyan hateful to you.) `He has made disbelief, sins, whether major or minor, and `Isyan -- all types of sins, hateful to you.' This statement transfers us from one level to a better level, to perfect Allah's bounty. Allah's statement next, </p><div class="text_uthmani arabic">أُوْلَـئِكَ هُمُ الرَشِدُونَ</div><p>(7 cont. - Such are they who are the rightly guided.) those who have these qualities are the rightly guided ones whom Allah has granted guidance and correctness. Imam Ahmad recorded that Abu Rifa`ah Az-Zuraqi said that his father said, "During the battle of Uhud, when the idolators retreated, the Messenger of Allah said, </p><div class="text_uthmani arabic">«اسْتَوُوا حَتْى أُثْنِيَ عَلَى رَبِّي عَزَّ وَجَل»</div><p>(Stay in straight lines so that I praise my Lord, the Exalted and Most Honored.) They stood behind him in lines and he said, </p><div class="text_uthmani arabic">«اللْهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللْهُمَّ لَا قَابِضَ لِمَا بَسَطْتَ وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ. اللْهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللْهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَمِنْ شَرِّ مَا مَنَعْتَنَا. اللْهُمَّ حَبِّبْ إِلَيْنَا الْإيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللْهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيَصُدُّونَ عَنْ سَبِيلِكَ وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ إِلهَ الْحَق»</div><p>(O Allah! Your is the praise. O Allah! There is none who can withhold what You send, or send what You withhold, or guide whom You send astray, or misguide whomever You guide, or give what You deprive, or deprive whom You give, or draw closer whom You cast or cast whom You draw closer. O Allah! Bestow on us from Your blessings, mercy, grace and provisions. O Allah! I ask You for the eternal delight that never ends or fades away. O Allah! I ask You for provisions on the Day of deprivation and safety on the Day of fear. O Allah! I seek refuge with You from the evil repercussions of what You have given us and from the evil of what You have deprived us of. O Allah! Make faith dear to us and beatify it in our hearts and make disbelief, Fusuq and `Isyan hateful to us, and make us among the rightly guided. O Allah! Allow us to die as Muslims, live as Muslims and join us with the ranks of the righteous ones, without tasting humiliation or turmoil. O Allah! Fight the disbelievers who deny Your Messengers and hinder others from Your path; send on them Your torment and punishment. O Allah! Fight the disbelievers who were given the Scriptures, the True God.)" An-Nasa'i collected this Hadith in `Amal Al-Yawm wal-Laylah. Allah said, </p>

النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ(The Prophet is closer to the believers than themselves) (33:6). Then He clarifies that they fall short in overseeing their own benefit; لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ الاٌّمْرِ لَعَنِتُّمْ(7 cont. - If he were to obey you in much of the matter, you would surely be in trouble.) `if he obeys all of your opinions and desires, you will earn trouble and hardship.' Allah the Exalted and Most Honored said, وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ (And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (23:71) Allah's statement, وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ(7 cont. - But Allah has endeared the faith to you and has beautified it in your hearts,) `made faith dear to your souls and beautified it in your hearts.' Allah said, وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ(7 cont. - and has made disbelief, Fusuq and `Isyan hateful to you.) `He has made disbelief, sins, whether major or minor, and `Isyan -- all types of sins, hateful to you.' This statement transfers us from one level to a better level, to perfect Allah's bounty. Allah's statement next, أُوْلَـئِكَ هُمُ الرَشِدُونَ(7 cont. - Such are they who are the rightly guided.) those who have these qualities are the rightly guided ones whom Allah has granted guidance and correctness. Imam Ahmad recorded that Abu Rifa`ah Az-Zuraqi said that his father said, "During the battle of Uhud, when the idolators retreated, the Messenger of Allah said, «اسْتَوُوا حَتْى أُثْنِيَ عَلَى رَبِّي عَزَّ وَجَل»(Stay in straight lines so that I praise my Lord, the Exalted and Most Honored.) They stood behind him in lines and he said, «اللْهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللْهُمَّ لَا قَابِضَ لِمَا بَسَطْتَ وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ. اللْهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللْهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَمِنْ شَرِّ مَا مَنَعْتَنَا. اللْهُمَّ حَبِّبْ إِلَيْنَا الْإيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللْهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيَصُدُّونَ عَنْ سَبِيلِكَ وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ إِلهَ الْحَق»(O Allah! Your is the praise. O Allah! There is none who can withhold what You send, or send what You withhold, or guide whom You send astray, or misguide whomever You guide, or give what You deprive, or deprive whom You give, or draw closer whom You cast or cast whom You draw closer. O Allah! Bestow on us from Your blessings, mercy, grace and provisions. O Allah! I ask You for the eternal delight that never ends or fades away. O Allah! I ask You for provisions on the Day of deprivation and safety on the Day of fear. O Allah! I seek refuge with You from the evil repercussions of what You have given us and from the evil of what You have deprived us of. O Allah! Make faith dear to us and beatify it in our hearts and make disbelief, Fusuq and `Isyan hateful to us, and make us among the rightly guided. O Allah! Allow us to die as Muslims, live as Muslims and join us with the ranks of the righteous ones, without tasting humiliation or turmoil. O Allah! Fight the disbelievers who deny Your Messengers and hinder others from Your path; send on them Your torment and punishment. O Allah! Fight the disbelievers who were given the Scriptures, the True God.)" An-Nasa'i collected this Hadith in `Amal Al-Yawm wal-Laylah. Allah said,

By God's benevolence and His grace. God is all-knowing and all-wise.

The munificence and favour of Allah; and Allah is All Knowing, Wise.

by God's favour and blessing; God is All-knowing, All-wise.

through God’s bounty and favour; and God is all-knowing, truly wise.

Through grace from Allah and His favour; and Allah is Knowing, Wise.

(This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise.

A Grace and Favor from God. God is Knowing and Wise.

by Allah's favour and bounty. Allah is All-Knowing, All-Wise.

This is a grace from Allah and His favor. And Allah is All-Knowing, All-Wise.

(It is) a bounty and a grace from Allah; and Allah is Knower, Wise.

a grace and blessing from Allah, and Allah is all-knowing, all-wise.

by the Favor and Blessing of Allah. Allah is the Knower and the Wise.

[It is] as bounty from Allah and favor. And Allah is Knowing and Wise.

as a favor and a blessing from God. God is All-knowing and All-wise.

By grace from Allah and as a favor; and Allah is Knowing, Wise.

Fa<u>d</u>lan mina All<u>a</u>hi waniAAmatan wa<b>A</b>ll<u>a</u>hu AAaleemun <u>h</u>akeem<b>un</b>

through God's bounty and favour; God is all knowing, and wise.

A Grace and Favour from Allah; and Allah is full of Knowledge and Wisdom.

49

فَضْلًا مِّنَ ٱللَّهِ وَنِعْمَةً وَٱللَّهُ عَلِيمٌ حَكِيمٌ

The beautification of goodness and hating of evil that you have achieved is only through the grace of Allah which He bestowed upon you and favoured you with. And Allah is aware of those of His servants who are grateful to Him and so He gives them the ability; He is Wise in that He places each thing in its appropriate place.

The beautification of goodness and hating of evil that you have achieved is only through the grace of Allah which He bestowed upon you and favoured you with. And Allah is aware of those of His servants who are grateful to Him and so He gives them the ability; He is Wise in that He places each thing in its appropriate place.

<div class="text_uthmani arabic">وَاللَّهُ عَلِيمٌ حَكِيمٌ</div><p>(8 cont. And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints. </p>

وَاللَّهُ عَلِيمٌ حَكِيمٌ(8 cont. And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints.

If two groups of believers come to fight one another, promote peace between them. Then if one of them turns aggressive against the other, fight against the aggressive party till it returns to God's authority. If it does so, make peace among them equitably and be impartial. Verily God loves those who are just.

And if two groups of Muslims fight against each other, reconcile them; and if one of them oppresses the other, fight against the oppressor till it returns to the command of Allah; then if it returns, reconcile between them with justice, and be fair; indeed Allah loves the equitable.

If two parties of the believers fight, put things right between them; then, if one of them is insolent against the other, fight the insolent one till it reverts to God's commandment. If it reverts, set things right between them equitably, and be just. Surely God loves the just.

Hence, if two groups of believers fall to fighting, make peace between them; but then, if one of the two [groups] goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God’s commandment; and if they revert, make peace between them with justice, and deal equitably [with them]: for verily, God loves those who act equitably!

And if two parties of the believers fall to mutual fighting, then make reconciliation between the twain. Then if one of them rebelleth against the other, fight that Party which rebelleth till it returneth Unto the affair of Allah; then if it returneth, make reconciliation between the twain with justice and be equitable; verily Allah loveth the equitable.

And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable.

If two groups of believers fight each other, reconcile between them. But if one group aggresses against the other, fight the aggressing group until it complies with God’s command. Once it has complied, reconcile between them with justice, and be equitable. God loves the equitable.

If two parties of the believers happen to fight, make peace between them. But then, if one of them transgresses against the other, fight the one that transgresses until it reverts to Allah's command. And if it does revert, make peace between them with justice, and be equitable for Allah loves the equitable.

And if two parties among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah. Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.

And if two parties of believers fall to fighting, then make peace between them. And if one party of them doeth wrong to the other, fight ye that which doeth wrong till it return unto the ordinance of Allah; then, if it return, make peace between them justly, and act equitably. Lo! Allah loveth the equitable.

If two groups of the faithful fight one another, make peace between them. But if one party of them aggresses against the other, fight the one which aggresses until it returns to Allah’s ordinance. Then, if it returns, make peace between them fairly, and do justice. Indeed Allah loves the just.

If two parties of believers fight, reform between them. If either of them is insolent against the other, fight the insolent one till they revert to the order of Allah. If they revert, reform between them with justice, and weigh with justice. Allah loves those who weigh with justice.

And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.

If two parties among the believers start to fight against each other, restore peace among them. If one party rebels against the other, fight against the rebellious one until he surrenders to the command of God. When he does so, restore peace among them with justice and equality; God loves those who maintain justice.

And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah's command; then if it returns, make peace between them with justice and act equitably; surely Allah loves those who act equitably.

Wain <u>ta</u>ifat<u>a</u>ni mina almumineena iqtataloo faa<u>s</u>li<u>h</u>oo baynahum<u>a</u> fain baghat i<u>h</u>d<u>a</u>hum<u>a</u> AAal<u>a</u> alokhr<u>a</u> faq<u>a</u>tiloo allatee tabghee <u>h</u>att<u>a</u> tafeea il<u>a</u> amri All<u>a</u>hi fain f<u>a</u>at faa<u>s</u>li<u>h</u>oo baynahum<u>a</u> bi<b>a</b>lAAadli waaqsi<u>t</u>oo inna All<u>a</u>ha yu<u>h</u>ibbu almuqsi<u>t</u>een<b>a</b>

If two parties of believers fight against each other, make peace between them; then if after that one of them transgresses against the other, fight the party that transgresses until it submits to the command of God. Then if it complies, make peace between them with equity, and act justly. Truly, God loves the just.

If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just).

49

وَإِن طَآئِفَتَانِ مِنَ ٱلْمُؤْمِنِينَ ٱقْتَتَلُوا۟ فَأَصْلِحُوا۟ بَيْنَهُمَا فَإِنۢ بَغَتْ إِحْدَىٰهُمَا عَلَى ٱلْأُخْرَىٰ فَقَٰتِلُوا۟ ٱلَّتِى تَبْغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمْرِ ٱللَّهِ فَإِن فَآءَتْ فَأَصْلِحُوا۟ بَيْنَهُمَا بِٱلْعَدْلِ وَأَقْسِطُوٓا۟ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ

O believers! If two groups of believers quarrel with one another, then reconcile between them by inviting them to let the law of Allah be the judgement between them. Then, if one of the two reject the reconciliation and transgresses, fight the transgressing group until it returns to accepting the command of Allah. If it returns, reconcile between the two groups with fairness and justice. And be fair in your judgement between them, indeed, Allah loves those who are fair in their judgement.

O believers! If two groups of believers quarrel with one another, then reconcile between them by inviting them to let the law of Allah be the judgement between them. Then, if one of the two reject the reconciliation and transgresses, fight the transgressing group until it returns to accepting the command of Allah. If it returns, reconcile between the two groups with fairness and justice. And be fair in your judgement between them, indeed, Allah loves those who are fair in their judgement.

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

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

<h2 class="title">Making Peace between Disputing Muslims</h2><p>Allah commands making peace between Muslims that fight each other,</p><div class="text_uthmani arabic">وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُواْ فَأَصْلِحُواْ بَيْنَهُمَا</div><p>(And if two parties among the believers fall to fighting, then make peace between them both.) Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. Al-Bukhari and other scholars relied on this Hadith as evidence that committing a sin does not nullify faith, no matter how major the sin is. This creed contradicts the creed of the Khawarij sect and those who accepted their idea, such as the Mu`tazilah sect. Al-Bukhari narrated that Al-Hasan said that Abu Bakrah said that the Messenger of Allah gave a speech on the Minbar while Al-Hasan bin `Ali was with him. He was repeatedly looking at Al-Hasan and then at the people; then said,</p><div class="text_uthmani arabic">«إِنَّ ابْنِي هذَا سَيِّدٌ وَلَعَلَّ اللهَ تَعَالَى أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِين»</div><p>(Verily, this son of mine is a Sayyid (chief or master), and may Allah make peace between two great groups of Muslims through him.) What the Prophet said, occurred. Al-Hasan brought peace between the people of Ash-Sham and `Iraq, after they fought tremendous wars and frightening battles. Allah's statement,</p><div class="text_uthmani arabic">فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَـتِلُواْ الَّتِى تَبْغِى حَتَّى تَفِىءَ إِلَى أَمْرِ اللَّهِ</div><p>(But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) means, until the rebellious group refers to the commands of Allah and His Messenger for judgement and they listen to and obey the truth. There is a Hadith in the Sahih in which Anas states that the Messenger of Allah said,</p><div class="text_uthmani arabic">«انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا»</div><p>(Help your brother, whether he is an oppressor or he is oppressed.) "I asked, `O Allah's Messenger! It is right that I help him if he is oppressed, but how should I help him if he is an oppressor' He said,</p><div class="text_uthmani arabic">«تَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُكَ إِيَّاه»</div><p>(By preventing him from oppressing others; this is how you help him in this case.)" Sa`id bin Jubayr said that tribes of Aws and Khazraj once got in a scuffle using date tree branches and slippers. Allah revealed this honorable Ayah commanding them to make peace between them. As-Suddi said, "A man from Al-Ansar, whose name was `Imran, had a wife called Umm Zayd. She wanted to visit her family, but her husband prevented her from visiting them by locking her in an upper room. So, none of her family could visit or see her. She sent someone to her family. They came, took her down from the room and wanted to take her away. Her husband was absent at the time, so his family called on their people. Their cousins came to help prevent the wife from going with her family. A push and shove situation occurred that led to them fighting using slippers. This Ayah was then revealed in their case, and the Messenger of Allah sent someone to bring peace between them, and they both agreed to resort to the decision of Allah the Exalted." The statement of Allah the Exalted, next,</p><div class="text_uthmani arabic">فَإِن فَآءَتْ فَأَصْلِحُواْ بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُواْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ</div><p>(Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.) means, be fair in your judgement regarding the dispute that occurred between them,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ</div><p>(Verily, Allah loves those who are the equitable.) Ibn Abi Hatim recorded, that `Abdullah bin `Amr said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ الْمُقْسِطِينَ فِي الدُّنْيَا عَلَى مَنَابِرَ مِنْ لُؤْلُؤٍ بَيْنَ يَدَيِ الرَّحْمنِ عَزَّ وَجَلَّ بِمَا أَقْسَطُوا فِي الدُّنْيَا»</div><p>(Verily, those who are equitable in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life.) An-Nasa'i collected this Hadith. Allah's statement,</p><div class="text_uthmani arabic">إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ</div><p>(The believers are but a brotherhood.) means, all of them are brothers in Islam. The Messenger of Allah said,</p><div class="text_uthmani arabic">«الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُه»</div><p>(The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.) In the Sahih,</p><div class="text_uthmani arabic">«وَاللهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيه»</div><p>(Allah helps the servant as long as the servant helps his brother.) Also in the Sahih:</p><div class="text_uthmani arabic">«إِذَا دَعَا الْمُسْلِمُ لِأَخِيهِ بِظَهْرِ الْغَيْبِ قَالَ الْمَلَكُ: آمِينَ وَلَكَ بِمِثْلِه»</div><p>(If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, "Amin, and for you the same.") There are many Hadiths with this meaning, such as, in the Sahih,</p><div class="text_uthmani arabic">«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»</div><p>(The parable of the believers in relation to the kindness, mercy and compassion they have for each other, is that of the body: when an organ of it falls ill, the rest of the body responds with fever and sleeplessness.) And also in Sahih.</p><div class="text_uthmani arabic">«الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»</div><p>(A believer to another believer is like a building whose different parts enforce each other.) The Prophet then clasped his hands with the fingers interlaced. Allah's statement,</p><div class="text_uthmani arabic">فَأَصْلِحُواْ بَيْنَ أَخَوَيْكُمْ</div><p>(So make reconciliation between your brothers, ) refers to the two groups that fight each other,</p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(and have Taqwa of Allah) in all of your affairs,</p><div class="text_uthmani arabic">لَعَلَّكُمْ تُرْحَمُونَ</div><p>(that you may receive mercy.) and this is a promise from Allah that He will grant mercy to those who fear and obey Him.</p>

Making Peace between Disputing MuslimsAllah commands making peace between Muslims that fight each other,وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُواْ فَأَصْلِحُواْ بَيْنَهُمَا(And if two parties among the believers fall to fighting, then make peace between them both.) Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. Al-Bukhari and other scholars relied on this Hadith as evidence that committing a sin does not nullify faith, no matter how major the sin is. This creed contradicts the creed of the Khawarij sect and those who accepted their idea, such as the Mu`tazilah sect. Al-Bukhari narrated that Al-Hasan said that Abu Bakrah said that the Messenger of Allah gave a speech on the Minbar while Al-Hasan bin `Ali was with him. He was repeatedly looking at Al-Hasan and then at the people; then said,«إِنَّ ابْنِي هذَا سَيِّدٌ وَلَعَلَّ اللهَ تَعَالَى أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِين»(Verily, this son of mine is a Sayyid (chief or master), and may Allah make peace between two great groups of Muslims through him.) What the Prophet said, occurred. Al-Hasan brought peace between the people of Ash-Sham and `Iraq, after they fought tremendous wars and frightening battles. Allah's statement,فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَـتِلُواْ الَّتِى تَبْغِى حَتَّى تَفِىءَ إِلَى أَمْرِ اللَّهِ(But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) means, until the rebellious group refers to the commands of Allah and His Messenger for judgement and they listen to and obey the truth. There is a Hadith in the Sahih in which Anas states that the Messenger of Allah said,«انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا»(Help your brother, whether he is an oppressor or he is oppressed.) "I asked, `O Allah's Messenger! It is right that I help him if he is oppressed, but how should I help him if he is an oppressor' He said,«تَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُكَ إِيَّاه»(By preventing him from oppressing others; this is how you help him in this case.)" Sa`id bin Jubayr said that tribes of Aws and Khazraj once got in a scuffle using date tree branches and slippers. Allah revealed this honorable Ayah commanding them to make peace between them. As-Suddi said, "A man from Al-Ansar, whose name was `Imran, had a wife called Umm Zayd. She wanted to visit her family, but her husband prevented her from visiting them by locking her in an upper room. So, none of her family could visit or see her. She sent someone to her family. They came, took her down from the room and wanted to take her away. Her husband was absent at the time, so his family called on their people. Their cousins came to help prevent the wife from going with her family. A push and shove situation occurred that led to them fighting using slippers. This Ayah was then revealed in their case, and the Messenger of Allah sent someone to bring peace between them, and they both agreed to resort to the decision of Allah the Exalted." The statement of Allah the Exalted, next,فَإِن فَآءَتْ فَأَصْلِحُواْ بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُواْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ(Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.) means, be fair in your judgement regarding the dispute that occurred between them,إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ(Verily, Allah loves those who are the equitable.) Ibn Abi Hatim recorded, that `Abdullah bin `Amr said that the Messenger of Allah said,«إِنَّ الْمُقْسِطِينَ فِي الدُّنْيَا عَلَى مَنَابِرَ مِنْ لُؤْلُؤٍ بَيْنَ يَدَيِ الرَّحْمنِ عَزَّ وَجَلَّ بِمَا أَقْسَطُوا فِي الدُّنْيَا»(Verily, those who are equitable in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life.) An-Nasa'i collected this Hadith. Allah's statement,إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ(The believers are but a brotherhood.) means, all of them are brothers in Islam. The Messenger of Allah said,«الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُه»(The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.) In the Sahih,«وَاللهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيه»(Allah helps the servant as long as the servant helps his brother.) Also in the Sahih:«إِذَا دَعَا الْمُسْلِمُ لِأَخِيهِ بِظَهْرِ الْغَيْبِ قَالَ الْمَلَكُ: آمِينَ وَلَكَ بِمِثْلِه»(If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, "Amin, and for you the same.") There are many Hadiths with this meaning, such as, in the Sahih,«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَر»(The parable of the believers in relation to the kindness, mercy and compassion they have for each other, is that of the body: when an organ of it falls ill, the rest of the body responds with fever and sleeplessness.) And also in Sahih.«الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا»(A believer to another believer is like a building whose different parts enforce each other.) The Prophet then clasped his hands with the fingers interlaced. Allah's statement,فَأَصْلِحُواْ بَيْنَ أَخَوَيْكُمْ(So make reconciliation between your brothers, ) refers to the two groups that fight each other,وَاتَّقُواْ اللَّهَ(and have Taqwa of Allah) in all of your affairs,لَعَلَّكُمْ تُرْحَمُونَ(that you may receive mercy.) and this is a promise from Allah that He will grant mercy to those who fear and obey Him.

The faithful are surely brothers; so restore friendship among your brothers, and fear God that you may be favoured.

The Muslims are brothers to each other, therefore make peace between your two brothers and fear Allah, so that you may gain mercy. (The entire Muslim nation is a single brotherhood, without any distinction for caste, creed or colour.)

The believers indeed are brothers; so set things right between your two brothers, and fear God; haply so you will find mercy.

All believers are but brethren. Hence, [when­ever they are at odds,] make peace between your two brethren, and remain conscious of God, so that you might be graced with His mercy.

The believers are but brethren; wherefore make reconciliation between your brethren and fear Allah, that haply ye may be shewn mercy.

The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.

The believers are brothers, so reconcile between your brothers, and remain conscious of God, so that you may receive mercy.

Surely the believers are none but brothers unto one another, so set things right between your brothers, and have fear of Allah that you may be shown mercy.

The believers are but a brotherhood. So make reconciliation between your brothers, and have Taqwa of Allah that you may receive mercy.

The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.

The faithful are indeed brothers. Therefore, make peace between your brothers and be wary of Allah, so that you may receive [His] mercy.

Believers are indeed brothers, therefore make things right among your two brothers and fear Allah, so that you will be subject to mercy.

The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.

Believers are each other's brothers. Restore peace among your brothers. Have fear of God so that perhaps you will receive mercy.

The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you.

Innam<u>a</u> almuminoona ikhwatun faa<u>s</u>li<u>h</u>oo bayna akhawaykum wa<b>i</b>ttaqoo All<u>a</u>ha laAAallakum tur<u>h</u>amoon<b>a</b>

Surely all believers are brothers. So make peace between your brothers, and fear God, so that mercy may be shown to you.

The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy.

49

إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا۟ بَيْنَ أَخَوَيْكُمْ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

The believers are brothers in Islam, and brotherhood in Islam demands that you, O believers, reconcile between your quarrelling brothers. And be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited; in the hope that you will be shown mercy.

The believers are brothers in Islam, and brotherhood in Islam demands that you, O believers, reconcile between your quarrelling brothers. And be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited; in the hope that you will be shown mercy.

O you who believe, men should not laugh at other men, for it may be they are better than them; and women should not laugh at other women, for they may perhaps be better than them. Do not slander one another, nor give one another nick-names. After believing, it is bad to give (another) a bad name. Those who do not repent behave wickedly.

O People who Believe! Men must not ridicule other men for it could be that the ridiculed are better than the mockers, nor must the women ridicule other women for the ridiculed women may be better than the mockers; and do not insult one another, nor assign evil nicknames; how base it is to be called a sinner after being a Muslim! And whoever does not repent – then it is they who are unjust.

O believers, let not any people scoff at another people who may be better than they; neither let women scoff at women who may be better than themselves. And find not fault with one another, neither revile one another by nicknames. An evil name is ungodliness after belief. And whoso repents not, those -- they are the evildoers.

O YOU who have attained to faith! No men shall deride [other] men: it may well be that those [whom they deride] are better than themselves; and no women [shall deride other] women: it may well be that those [whom they deride] are better than them­selves. And neither shall you defame one another, nor insult one another by [opprobrious] epithets: evil is all imputation of iniquity after [one has attained to] faith; and they who [become guilty thereof and] do not repent - it is they, they who are evildoers!

O ye who believe! let not one group scoff at another group, belike they may be better than they are, nor let some women scoff at other women, belike they may be better than they are. And traduce not one another, nor revile one another by odious appellations! ill is the name of sin after belief. And whosoever will not repent, then those, they are the wrong-doers.

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one's brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: "O sinner", or "O wicked", etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.).

O you who believe! No people shall ridicule other people, for they may be better than they. Nor shall any women ridicule other women, for they may be better than they. Nor shall you slander one another, nor shall you insult one another with names. Evil is the return to wickedness after having attained faith. Whoever does not repent—these are the wrongdoers.

Believers, let not a group (of men) scoff at another group, it may well be that the latter (at whom they scoff) are better than they; nor let a group of women scoff at another group, it may well be that the latter are better than they. And do not taunt one another, nor revile one another by nicknames. It is an evil thing to gain notoriety for ungodliness after belief. Those who do not repent are indeed the wrong-doers.

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame yourselves, nor insult one another by nicknames. Evil is the name of wickedness after faith. And whosoever does not repent, then such are indeed wrongdoers.

O ye who believe! Let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers.

O you who have faith! Let not any people ridicule another people: it may be that they are better than they are; nor let women [ridicule] women: it may be that they are better than they are. And do not defame one another, nor insult one another by [calling] nicknames. How evil are profane names subsequent to faith! As for those who are not penitent [of their past conduct]—such are the wrongdoers.

Believers, do not let people mock other people who may be better than themselves. Do not let women mock women, who may be better than themselves. Do not find fault with one another, nor abuse one another with nicknames. An evil name is disobedience after belief. Those who do not repent are the harmdoers.

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent - then it is those who are the wrongdoers.

Believers, let not a group of you mock another. Perhaps they are better than you. Let not women mock each other; perhaps one is better than the other. Let not one of you find faults in another nor let anyone of you defame another. How terrible is the defamation after having true faith. Those who do not repent are certainly unjust.

O you who believe! let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with your own people nor call one another by nicknames; evil is a bad name after faith, and whoever does not turn, these it is that are the unjust.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> yaskhar qawmun min qawmin AAas<u>a</u> an yakoonoo khayran minhum wal<u>a</u> nis<u>a</u>on min nis<u>a</u>in AAas<u>a</u> an yakunna khayran minhunna wal<u>a</u> talmizoo anfusakum wal<u>a</u> tan<u>a</u>bazoo bi<b>a</b>lalq<u>a</u>bi bisa alismu alfusooqu baAAda aleem<u>a</u>ni waman lam yatub faol<u>a</u>ika humu a<b>l</b><i><u>thth</u></i><u>a</u>limoon<b>a</b>

Believers, let not some men among you ridicule others: it may be that the latter are better than the former: nor should some women laugh at others: it may be that the latter are better than the former: do not defame or be sarcastic to each other, or call each other by [offensive] nicknames. How bad it is to earn an evil reputation after accepting the faith! Those who do not repent are evil-doers.

O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.

49

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَٰنِ وَمَن لَّمْ يَتُبْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

O those who have faith in Allah and act upon what He has legislated! A group of you should not mock another; perhaps those that have been mocked are better according to Allah. True consideration is only for what Allah considers. And a group of women should not mock another group of women; perhaps the group mocked at is better according to Allah. Do not taunt the souls of your brothers, because they are like your own souls, and do not call others with names they do not like - as was the case of a few of the Anṣār before the arrival of the Messenger of Allah (peace be upon him). Whoever does that is a wrongdoer, and deviance is a very bad trait after having brought faith. Whoever does not repent from these sins are oppressing themselves by placing themselves in situations of destruction due to the sins they commit.

O those who have faith in Allah and act upon what He has legislated! A group of you should not mock another; perhaps those that have been mocked are better according to Allah. True consideration is only for what Allah considers. And a group of women should not mock another group of women; perhaps the group mocked at is better according to Allah. Do not taunt the souls of your brothers, because they are like your own souls, and do not call others with names they do not like - as was the case of a few of the Anṣār before the arrival of the Messenger of Allah (peace be upon him). Whoever does that is a wrongdoer, and deviance is a very bad trait after having brought faith. Whoever does not repent from these sins are oppressing themselves by placing themselves in situations of destruction due to the sins they commit.

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

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

<h2 class="title">The Prohibition of mocking and ridiculing One Another</h2><p>Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah said,</p><div class="text_uthmani arabic">«الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْصُ النَّاس»</div><p>(Arrogance is refusing the truth and belittling people.) And in another Version</p><div class="text_uthmani arabic">«غَمْطُ النَّاس»</div><p>(And despising people) It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them. This is why Allah the Exalted said,</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَى أَن يَكُونُواْ خَيْراً مِّنْهُمْ وَلاَ نِسَآءٌ مِّن نِّسَآءٍ عَسَى أَن يَكُنَّ خَيْراً مِّنْهُنَّ</div><p>(O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.) thus, stating this prohibition for men and then women. The statement of Allah the Exalted,</p><div class="text_uthmani arabic">وَلاَ تَلْمِزُواْ أَنفُسَكُمْ</div><p>(Nor defame yourselves,) forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah states</p><div class="text_uthmani arabic">وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ </div><p>(Woe to every Humazah, Lumazah)(104:1) Hamz is defamation by action, while Lamz is by words. Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">هَمَّازٍ مَّشَّآءِ بِنَمِيمٍ </div><p>(Hammaz (defaming), going about with slander.) (68:11) meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool. Allah's statement here,</p><div class="text_uthmani arabic">وَلاَ تَلْمِزُواْ أَنفُسَكُمْ</div><p>(Nor defame yourselves,) just as He said in another Ayah,</p><div class="text_uthmani arabic">وَلاَ تَقْتُلُواْ أَنفُسَكُمْ</div><p>(Nor kill yourselves) (4:29), meaning, nor kill one another. `Abdullah bin `Abbas, Mujahid, Sa`id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah,</p><div class="text_uthmani arabic">وَلاَ تَلْمِزُواْ أَنفُسَكُمْ</div><p>(Nor defame yourselves,) means, none of you should defame each other,' while,</p><div class="text_uthmani arabic">وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ</div><p>(nor insult one another by nicknames.) means, `you should not address people by nick names that people dislike.' Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said, "This Ayah was revealed about us, Banu Salamah;</p><div class="text_uthmani arabic">وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ</div><p>(nor insult one another by nicknames.) When the Messenger of Allah migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet called a man by one of these nicknames, people would say, `O Allah's Messenger! He hates that nickname.' Then this Ayah,</p><div class="text_uthmani arabic">وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ</div><p>(nor insult one another by nicknames.) was revealed." Abu Dawud also collected this Hadith. The statement of Allah the Exalted and Most Honored,</p><div class="text_uthmani arabic">بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الايمَانِ</div><p>(Evil is the name of wickedness after faith), means, the names and descriptions of wickedness are evil; meaning, `to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it,'</p><div class="text_uthmani arabic">وَمَن لَّمْ يَتُبْ</div><p>(And whosoever does not repent,) means, from this sin,</p><div class="text_uthmani arabic">فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ</div><p>(then such are indeed wrongdoers.)</p>

The Prohibition of mocking and ridiculing One AnotherAllah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah said,«الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْصُ النَّاس»(Arrogance is refusing the truth and belittling people.) And in another Version«غَمْطُ النَّاس»(And despising people) It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them. This is why Allah the Exalted said,يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَى أَن يَكُونُواْ خَيْراً مِّنْهُمْ وَلاَ نِسَآءٌ مِّن نِّسَآءٍ عَسَى أَن يَكُنَّ خَيْراً مِّنْهُنَّ(O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.) thus, stating this prohibition for men and then women. The statement of Allah the Exalted,وَلاَ تَلْمِزُواْ أَنفُسَكُمْ(Nor defame yourselves,) forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah statesوَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ (Woe to every Humazah, Lumazah)(104:1) Hamz is defamation by action, while Lamz is by words. Allah the Exalted and Most Honored said,هَمَّازٍ مَّشَّآءِ بِنَمِيمٍ (Hammaz (defaming), going about with slander.) (68:11) meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool. Allah's statement here,وَلاَ تَلْمِزُواْ أَنفُسَكُمْ(Nor defame yourselves,) just as He said in another Ayah,وَلاَ تَقْتُلُواْ أَنفُسَكُمْ(Nor kill yourselves) (4:29), meaning, nor kill one another. `Abdullah bin `Abbas, Mujahid, Sa`id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah,وَلاَ تَلْمِزُواْ أَنفُسَكُمْ(Nor defame yourselves,) means, none of you should defame each other,' while,وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ(nor insult one another by nicknames.) means, `you should not address people by nick names that people dislike.' Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said, "This Ayah was revealed about us, Banu Salamah;وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ(nor insult one another by nicknames.) When the Messenger of Allah migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet called a man by one of these nicknames, people would say, `O Allah's Messenger! He hates that nickname.' Then this Ayah,وَلاَ تَنَابَزُواْ بِالاٌّلْقَـبِ(nor insult one another by nicknames.) was revealed." Abu Dawud also collected this Hadith. The statement of Allah the Exalted and Most Honored,بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الايمَانِ(Evil is the name of wickedness after faith), means, the names and descriptions of wickedness are evil; meaning, `to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it,'وَمَن لَّمْ يَتُبْ(And whosoever does not repent,) means, from this sin,فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ(then such are indeed wrongdoers.)

O you who believe, avoid most suspicions: Some suspicions are indeed sins. So do not pry into others' secrets and do not backbite. Would any of you like to eat a dead brother's flesh? You would surely be revolted by it Then fear God. He is certainly forgiving and kind.

O People who Believe! Avoid excessive assumptions; indeed assumption sometimes becomes a sin, and do not seek faults, and do not slander one another; would any one among you like to eat the flesh of his dead brother? So you will hate that! And fear Allah; indeed Allah is Most Acceptor of Repentance, Most Merciful.

O believers, eschew much suspicion; some suspicion is a sin. And do not spy, neither backbite one another; would any of you like to eat the flesh of his brother dead? You would abominate it. And fear you God; assuredly God turns, and He is All-compassionate.

O you who have attained to faith! Avoid most guesswork [about one another] for, behold, some of [such] guesswork is [in itself] a sin; and do not spy upon one another, and neither allow your­selves to speak ill of one another behind your backs. Would any of you like to eat the flesh of his dead brother? Nay, you would loathe it! And be conscious of God. Verily, God is an accep­tor of repentance, a dispenser of grace!

O ye who believe! avoid much suspicion; verily some suspicion is a sin. And espy not, nor backbite one another: would any of you love to eat the flesh of his dead brother? Ye detest that. And fear Allah verily Allah is Relenting, Merciful.

O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful.

O you who believe! Avoid most suspicion—some suspicion is sinful. And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would detest it. So remain mindful of God. God is Most Relenting, Most Merciful.

Believers, avoid being excessively suspicious, for some suspicion is a sin. Do not spy, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely detest it. Have fear of Allah. Surely Allah is much prone to accept repentance, is Most Compassionate.

O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.

O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.

O you who have faith! Avoid much suspicion; indeed some suspicions are sins. And do not spy on one another or backbite. Will any of you love to eat the flesh of his dead brother? You would hate it. Be wary of Allah; indeed Allah is all-clement, all-merciful.

Believers, abstain from most suspicion, some suspicion is a sin. Neither spy nor backbite one another would any of you like to eat the flesh of his deadbrother? Surely, you would loathe it. Fear Allah, without doubt Allah turns (in mercy) and He is the Merciful.

O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful.

Believers, stay away from conjecture; acting upon some conjecture may lead to sin. Do not spy on one another or back-bite. Would any of you like to eat the disgusting dead flesh of your brother? Have fear of God; God accepts repentance and is All-merciful.

O you who believe! avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy), Merciful.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo ijtaniboo katheeran mina a<b>l</b><i><u>thth</u></i>anni inna baAA<u>d</u>a a<b>l</b><i><u>thth</u></i>anni ithmun wal<u>a</u> tajassasoo wal<u>a</u> yaghtab baAA<u>d</u>ukum baAA<u>d</u>an ayu<u>h</u>ibbu a<u>h</u>adukum an yakula la<u>h</u>ma akheehi maytan fakarihtumoohu wa<b>i</b>ttaqoo All<u>a</u>ha inna All<u>a</u>ha taww<u>a</u>bun ra<u>h</u>eem<b>un</b>

Believers, avoid much suspicion. Indeed some suspicion is a sin. And do not spy on one another and do not backbite. Would any of you like to eat his dead brother's flesh? No, you would hate it. Fear God, God is ever forgiving and most merciful.

O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it... But fear Allah: For Allah is Oft-Returning, Most Merciful.

49

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ تَوَّابٌ رَّحِيمٌ

O those who have faith in Allah and act upon what He has legislated! Stay away from most suspicions which are not based on causes and indications that give them credence, because some suspicions are sinful, like suspecting one who is apparently pious. And do not persue the faults of believers behind their backs, nor mention another in a manner he dislikes, because mentioning him in a manner he dislikes is like eating his flesh whilst he is dead. Do any of you wish to eat the flesh of his dead brother? Therefore, abhor backbiting him because it is like that. And be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah Forgiving of those of His servants who repent; merciful to them.

O those who have faith in Allah and act upon what He has legislated! Stay away from most suspicions which are not based on causes and indications that give them credence, because some suspicions are sinful, like suspecting one who is apparently pious. And do not persue the faults of believers behind their backs, nor mention another in a manner he dislikes, because mentioning him in a manner he dislikes is like eating his flesh whilst he is dead. Do any of you wish to eat the flesh of his dead brother? Therefore, abhor backbiting him because it is like that. And be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah Forgiving of those of His servants who repent; merciful to them.

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

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

<h2 class="title">The Prohibition of Unfounded Suspicion</h2><p>Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful `Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger said,</p><div class="text_uthmani arabic">«إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَنَافَسُوا وَلَا تَحَاسَدُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»</div><p>(Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for other's faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah's servants! Be brothers!) The Two Sahihs and Abu Dawud recorded this Hadith. Anas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَا تَقَاطَعُوا وَلَا تَدَابَرُوا وَلَا تَبَاغَضُوا وَلَا تَحَاسَدُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثَةِ أَيَّام»</div><p>(Do not shun each other; do not ignore one another; do not hate one another, and do not envy one another, and be brothers, O servants of Allah. No Muslim is allowed to shun his brother for more than three days.) Muslim and At-Tirmidhi collected this Hadith, who considered it Sahih. Allah said,</p><div class="text_uthmani arabic">وَلاَ تَجَسَّسُواْ</div><p>(And spy not), on each other. Tajassus, usually harbors ill intentions, and the spy is called a Jasus. As for Tahassus (inquiring) it is usually done for a good reason. Allah the Exalted and Most Honored said that Prophet Ya`qub said,</p><div class="text_uthmani arabic">يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَايْـَسُواْ مِن رَّوْحِ اللَّهِ</div><p>("O my sons! Go you and inquire (Tahassasu) about Yusuf and his brother, and never give up hope of Allah's mercy.") (12:87) Both of these terms, `Tajassus' and `Tahassus' could have evil connotations. In the Sahih it is recorded that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»</div><p>(Neither commit Tajassus nor Tahassus nor hate each other nor commit Tadabur. And be brothers, O servants of Allah.) Al-Awza`i said, "Tajassus means, to search for something, while Tahassus means, listening to people when they are talking without their permission, or eavesdropping at their doors. Tadabur refers to shunning each other. " Ibn Abi Hatim recorded this statement. Allah the Exalted said about backbiting;</p><div class="text_uthmani arabic">وَلاَ يَغْتَب بَّعْضُكُم بَعْضاً</div><p>(neither backbite one another), thus prohibiting it, which was explained in a Hadith collected by Abu Dawud that Abu Hurayrah said, "It was asked, `O Allah's Messenger! What is backbiting' He said,</p><div class="text_uthmani arabic">«ذِكْرُكَ أَخَاكَ بِمَا يَكْرَه»</div><p>(Mentioning about your brother in a manner that he dislikes.) He was asked, `What if my brother was as I mentioned' He said,</p><div class="text_uthmani arabic">«إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ، وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّه»</div><p>(If he was as you mentioned, you will have committed backbiting. But if he was not as you say about him, you will have falsely accused him.)" At-Tirmidhi collected this Hadith and said "Hasan Sahih." Backbiting was sternly warned against, and this is why Allah the Exalted and Most Blessed compared it to eating the flesh of a dead human being,</p><div class="text_uthmani arabic">أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ</div><p>(Would one of you like to eat the flesh of his dead brother You would hate it.) Just as you hate eating the flesh of a dead person, on account of your nature; so hate backbiting, on account of your religion. The latter carries a punishment that is worse than the former. This Ayah seeks to discourage people from backbiting and warns against it. The Prophet used these words to discourage taking back a gift that one gives to someone,</p><div class="text_uthmani arabic">«كَالْكَلْبِ يَقِيءُ ثُمَّ يَرْجِعُ فِي قَيْئِه»</div><p>(He is just like the dog that eats its vomit.) after saying,</p><div class="text_uthmani arabic">«لَيْسَ لَنَا مَثَلُ السَّوْء»</div><p>(Ours is not an evil parable.) Using various chains of narration, the Sahihs and Musnads record that the Prophet said during the Farewell Hajj:</p><div class="text_uthmani arabic">«إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هذَا، فِي شَهْرِكُمْ هذَا، فِي بَلَدِكُمْ هذَا»</div><p>(Verily, your blood, wealth and honor are as sacred among you as the sanctity of this day of yours, in this month of yours, in this town of yours.) Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ مَالُهُ وَعِرْضُهُ وَدَمُهُ، حَسْبُ امْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِم»</div><p>(All of the Muslim is sacred to the Muslim, his wealth, honor and his blood. It is evil enough for someone to belittle his Muslim brother.) At-Tirmidhi collected this Hadith and said "Hasan Gharib." Al-Hafiz Abu Ya`la recorded that a cousin of Abu Hurayrah said, "Ma`iz came to the Messenger of Allah and said, `O Allah's Messenger! I have committed adultery,' and the Messenger turned away from him until Ma`iz repeated his statement four times. The fifth time, the Prophet asked him,</p><div class="text_uthmani arabic">«زَنَيْتَ؟»</div><p>(Have you committed adultery؟) Ma0 iz said, Yes. The Prophet asked,</p><div class="text_uthmani arabic">«وَتَدْرِي مَا الزِّنَا؟»</div><p>(Do you know what adultery means) Ma`iz said, `Yes. I have illegally done with her what a husband legally does with his wife.' The Prophet said,</p><div class="text_uthmani arabic">«مَا تُرِيدُ إِلَى هذَا الْقَوْلِ؟»</div><p>(What do you seek to accomplish by this statement) Ma`iz said, `I intend that you purify me.' The Prophet asked,</p><div class="text_uthmani arabic">«أَدْخَلْتَ ذلِكَ مِنْكَ فِي ذلِكَ مِنْهَا كَمَا يَغِيبُ الْمِيلُ فِي الْمُكْحُلَةِ وَالرِّشَا فِي الْبِئْرِ؟»</div><p>(Have you gone into her just as the stick goes into the kohl container and the rope goes into the well) Ma`iz said, `Yes, O Allah's Messenger!' The Prophet commanded that Ma`iz be stoned to death and his order was carried out. The Prophet heard two men saying to one another, `Have you not seen the man who had Allah cover his secret, but his heart could not let him rest until he was stoned to death, just as the dog is stoned' The Prophet continued on and when he passed by the corpse of a donkey, he asked,</p><div class="text_uthmani arabic">«أَيْنَ فُلَانٌ وَفُلَانٌ؟ انْزِلَا فَكُلَا مِنْ جِيفَةِ هذَا الْحِمَار»</div><p>(Where are so-and-so Dismount and eat from this donkey.) They said, `May Allah forgive you, O Allah's Messenger! Would anyone eat this meat' The Prophet said;</p><div class="text_uthmani arabic">«فَمَا نِلْتُمَا مِنْ أَخِيكُمَا آنِفًا أَشَدُّ أَكْلًا مِنْهُ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُ الْانَ لَفِي أَنْهَارِ الْجَنَّةِ يَنْغَمِسُ فِيهَا»</div><p>(The backbiting you committed against your brother is worse as a meal than this meal. By He in Whose Hand is my soul! He is now swimming in the rivers of Paradise.)" This Hadith has an authentic chain of narration. Imam Ahmad recorded that Jabir bin `Abdullah said, "We were with the Messenger of Allah when a rotten odor was carried by the wind. The Messenger of Allah said,</p><div class="text_uthmani arabic">«أَتَدْرُونَ مَا هذِهِ الرِّيحُ؟ هَذِهِ رِيحُ الَّذِينَ يَغْتَابُونَ النَّاس»</div><p>(Do you know what this odor is It is the odor of those who backbite people.)"</p><h2 class="title">Accepted Repentance from Backbiting and Slander</h2><p>Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(And have Taqwa of Allah), that is, regarding what He has commanded you and forbidden for you. Fear Him and beware of Him,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ</div><p>(Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.) He forgives those who repent to Him, is merciful with those who go back to Him and trust in Him. The majority of scholars have stated that repentance for committing the sin of backbiting is that one refrains from backbiting intending not to repeat it again. There is a difference of opinion if whether feeling remorse is required in this case, and also if one should apologize to those who he has backbitten. Some scholars stated that it is not necessary for one to ask those whom he has backbitten to forgive him, because if they knew what was said about them, they could be hurt more than if they were not told about it. It is better, they said, that one should praise those whom he has backbitten in audiences in which he has committed the act. It is also better if one defends the injured party against any further backbiting, as much as one can, as recompense for his earlier backbiting.</p>

The Prohibition of Unfounded SuspicionAllah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful `Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger said,«إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَنَافَسُوا وَلَا تَحَاسَدُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»(Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for other's faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah's servants! Be brothers!) The Two Sahihs and Abu Dawud recorded this Hadith. Anas said that the Messenger of Allah said,«لَا تَقَاطَعُوا وَلَا تَدَابَرُوا وَلَا تَبَاغَضُوا وَلَا تَحَاسَدُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثَةِ أَيَّام»(Do not shun each other; do not ignore one another; do not hate one another, and do not envy one another, and be brothers, O servants of Allah. No Muslim is allowed to shun his brother for more than three days.) Muslim and At-Tirmidhi collected this Hadith, who considered it Sahih. Allah said,وَلاَ تَجَسَّسُواْ(And spy not), on each other. Tajassus, usually harbors ill intentions, and the spy is called a Jasus. As for Tahassus (inquiring) it is usually done for a good reason. Allah the Exalted and Most Honored said that Prophet Ya`qub said,يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَايْـَسُواْ مِن رَّوْحِ اللَّهِ("O my sons! Go you and inquire (Tahassasu) about Yusuf and his brother, and never give up hope of Allah's mercy.") (12:87) Both of these terms, `Tajassus' and `Tahassus' could have evil connotations. In the Sahih it is recorded that the Messenger of Allah said,«لَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا»(Neither commit Tajassus nor Tahassus nor hate each other nor commit Tadabur. And be brothers, O servants of Allah.) Al-Awza`i said, "Tajassus means, to search for something, while Tahassus means, listening to people when they are talking without their permission, or eavesdropping at their doors. Tadabur refers to shunning each other. " Ibn Abi Hatim recorded this statement. Allah the Exalted said about backbiting;وَلاَ يَغْتَب بَّعْضُكُم بَعْضاً(neither backbite one another), thus prohibiting it, which was explained in a Hadith collected by Abu Dawud that Abu Hurayrah said, "It was asked, `O Allah's Messenger! What is backbiting' He said,«ذِكْرُكَ أَخَاكَ بِمَا يَكْرَه»(Mentioning about your brother in a manner that he dislikes.) He was asked, `What if my brother was as I mentioned' He said,«إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ، وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّه»(If he was as you mentioned, you will have committed backbiting. But if he was not as you say about him, you will have falsely accused him.)" At-Tirmidhi collected this Hadith and said "Hasan Sahih." Backbiting was sternly warned against, and this is why Allah the Exalted and Most Blessed compared it to eating the flesh of a dead human being,أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ(Would one of you like to eat the flesh of his dead brother You would hate it.) Just as you hate eating the flesh of a dead person, on account of your nature; so hate backbiting, on account of your religion. The latter carries a punishment that is worse than the former. This Ayah seeks to discourage people from backbiting and warns against it. The Prophet used these words to discourage taking back a gift that one gives to someone,«كَالْكَلْبِ يَقِيءُ ثُمَّ يَرْجِعُ فِي قَيْئِه»(He is just like the dog that eats its vomit.) after saying,«لَيْسَ لَنَا مَثَلُ السَّوْء»(Ours is not an evil parable.) Using various chains of narration, the Sahihs and Musnads record that the Prophet said during the Farewell Hajj:«إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هذَا، فِي شَهْرِكُمْ هذَا، فِي بَلَدِكُمْ هذَا»(Verily, your blood, wealth and honor are as sacred among you as the sanctity of this day of yours, in this month of yours, in this town of yours.) Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah said,«كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ مَالُهُ وَعِرْضُهُ وَدَمُهُ، حَسْبُ امْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِم»(All of the Muslim is sacred to the Muslim, his wealth, honor and his blood. It is evil enough for someone to belittle his Muslim brother.) At-Tirmidhi collected this Hadith and said "Hasan Gharib." Al-Hafiz Abu Ya`la recorded that a cousin of Abu Hurayrah said, "Ma`iz came to the Messenger of Allah and said, `O Allah's Messenger! I have committed adultery,' and the Messenger turned away from him until Ma`iz repeated his statement four times. The fifth time, the Prophet asked him,«زَنَيْتَ؟»(Have you committed adultery؟) Ma0 iz said, Yes. The Prophet asked,«وَتَدْرِي مَا الزِّنَا؟»(Do you know what adultery means) Ma`iz said, `Yes. I have illegally done with her what a husband legally does with his wife.' The Prophet said,«مَا تُرِيدُ إِلَى هذَا الْقَوْلِ؟»(What do you seek to accomplish by this statement) Ma`iz said, `I intend that you purify me.' The Prophet asked,«أَدْخَلْتَ ذلِكَ مِنْكَ فِي ذلِكَ مِنْهَا كَمَا يَغِيبُ الْمِيلُ فِي الْمُكْحُلَةِ وَالرِّشَا فِي الْبِئْرِ؟»(Have you gone into her just as the stick goes into the kohl container and the rope goes into the well) Ma`iz said, `Yes, O Allah's Messenger!' The Prophet commanded that Ma`iz be stoned to death and his order was carried out. The Prophet heard two men saying to one another, `Have you not seen the man who had Allah cover his secret, but his heart could not let him rest until he was stoned to death, just as the dog is stoned' The Prophet continued on and when he passed by the corpse of a donkey, he asked,«أَيْنَ فُلَانٌ وَفُلَانٌ؟ انْزِلَا فَكُلَا مِنْ جِيفَةِ هذَا الْحِمَار»(Where are so-and-so Dismount and eat from this donkey.) They said, `May Allah forgive you, O Allah's Messenger! Would anyone eat this meat' The Prophet said;«فَمَا نِلْتُمَا مِنْ أَخِيكُمَا آنِفًا أَشَدُّ أَكْلًا مِنْهُ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهُ الْانَ لَفِي أَنْهَارِ الْجَنَّةِ يَنْغَمِسُ فِيهَا»(The backbiting you committed against your brother is worse as a meal than this meal. By He in Whose Hand is my soul! He is now swimming in the rivers of Paradise.)" This Hadith has an authentic chain of narration. Imam Ahmad recorded that Jabir bin `Abdullah said, "We were with the Messenger of Allah when a rotten odor was carried by the wind. The Messenger of Allah said,«أَتَدْرُونَ مَا هذِهِ الرِّيحُ؟ هَذِهِ رِيحُ الَّذِينَ يَغْتَابُونَ النَّاس»(Do you know what this odor is It is the odor of those who backbite people.)"Accepted Repentance from Backbiting and SlanderAllah the Exalted and Most Honored said,وَاتَّقُواْ اللَّهَ(And have Taqwa of Allah), that is, regarding what He has commanded you and forbidden for you. Fear Him and beware of Him,إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ(Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.) He forgives those who repent to Him, is merciful with those who go back to Him and trust in Him. The majority of scholars have stated that repentance for committing the sin of backbiting is that one refrains from backbiting intending not to repeat it again. There is a difference of opinion if whether feeling remorse is required in this case, and also if one should apologize to those who he has backbitten. Some scholars stated that it is not necessary for one to ask those whom he has backbitten to forgive him, because if they knew what was said about them, they could be hurt more than if they were not told about it. It is better, they said, that one should praise those whom he has backbitten in audiences in which he has committed the act. It is also better if one defends the injured party against any further backbiting, as much as one can, as recompense for his earlier backbiting.

O men, We created you from a male and female, and formed you into nations and tribes that you may recognise each other. He who has more integrity has indeed greater honour with God. Surely God is all-knowing and well-informed.

O mankind! We have indeed created you from one man and one woman, and have made you into various nations and tribes so that you may know one another; indeed the more honourable among you, in the sight of Allah, is one who is more pious among you; indeed Allah is All Knowing, All Aware. (Piety is the basis of honour in Allah’s sight.)

O mankind, We have created you male and female, and appointed you races and tribes, that you may know one another. Surely the noblest among you in the sight of God is the most godfearing of you. God is All-knowing, All-aware.

O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.

O Humankind verily We! We have created you Of a male and female, and We have made you nations and tribes that ye might know one another. Verily the noblest of you with Allah is the most God-fearing of you; verily Allah is Knowing, Aware,

O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious - see V. 2:2). Verily, Allah is All-Knowing, All-Aware.

O people! We created you from a male and a female, and made you races and tribes, that you may know one another. The best among you in the sight of God is the most righteous. God is All-Knowing, Well-Experienced.

Human beings, We created you all from a male and a female, and made you into nations and tribes so that you may know one another. Verily the noblest of you in the sight of Allah is the most God-fearing of you. Surely Allah is All-Knowing, All-Aware.

O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.

O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.

O mankind! Indeed, We created you from a male and a female, and made you nations and tribes that you may identify yourselves with one another. Indeed the noblest of you in the sight of Allah is the most Godwary among you. Indeed Allah is all-knowing, all-aware.

People, We have created you from a male and a female, and made you into nations and tribes that you might know one another. The noblest of you before Allah is the most righteous of you. Allah is the Knower, the Aware.

O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.

People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of God is the most pious of you. God is All-knowing and All-aware.

O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nn<u>a</u>su inn<u>a</u> khalaqn<u>a</u>kum min <u>th</u>akarin waonth<u>a</u> wajaAAaln<u>a</u>kum shuAAooban waqab<u>a</u>ila litaAA<u>a</u>rafoo inna akramakum AAinda All<u>a</u>hi atq<u>a</u>kum inna All<u>a</u>ha AAaleemun khabeer<b>un</b>

Mankind! We have created you from a male and female, and made you into peoples and tribes, so that you might come to know each other. The noblest of you in God's sight is the one who fears God most. God is all knowing and all-aware.

O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).

49

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O people! Indeed, I have created you from one male: your father Adam, and one female: your mother Eve. Therefore, your lineage is the same, so some of you should not take pride in lineage over others. Then, I made you into many nations and dispersed tribes, so that you may recognise one another; not so that you take pride in them, because pride can only be due to Allah-consciousness; Indeed, the most noble from among you according to Allah is the one who is most mindful of Him. Indeed, Allah is aware of your conditions, knowing of what levels of perfection and deficiency you are on; nothing is hidden from him.

O people! Indeed, I have created you from one male: your father Adam, and one female: your mother Eve. Therefore, your lineage is the same, so some of you should not take pride in lineage over others. Then, I made you into many nations and dispersed tribes, so that you may recognise one another; not so that you take pride in them, because pride can only be due to Allah-consciousness; Indeed, the most noble from among you according to Allah is the one who is most mindful of Him. Indeed, Allah is aware of your conditions, knowing of what levels of perfection and deficiency you are on; nothing is hidden from him.

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

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

<h2 class="title">All of Mankind are the Children of `Adam and Hawwa'</h2><p>Allah the Exalted declares to mankind that He has created them all from a single person, `Adam, and from that person He created his mate, Hawwa'. From their offspring He made nations, comprised of tribe, which include subtribes of all sizes. It was also said that `nations refers to non-Arabs, while `tribes refers to Arabs. Various statements about this were collected in an individual introduction from the book, Al-Inbah, by Abu `Amr Ibn `Abdul-Barr, and from the book, Al-Qasad wal-Amam fi Ma`rifah Ansab Al-Arab wal-`Ajam. Therefore, all people are the descendants of `Adam and Hawwa' and share this honor equally. The only difference between them is in the religion that revolves around their obedience to Allah the Exalted and their following of His Messenger . After He forbade backbiting and belittling other people, alerting mankind that they are all equal in their humanity. Allah said,</p><div class="text_uthmani arabic">يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ</div><p>(O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another.) so that they get to know each other by their nation or tribe. Mujahid said that Allah's statement,</p><div class="text_uthmani arabic">لِتَعَـرَفُواْ</div><p>(that you may know one another.) refers to one's saying, "So-and-so the son of so-and-so, from the tribe of so-and-so." Sufyan Ath-Thawri said, "The Himyar (who resided in Yemen) dealt with each other according to their provinces, while the Arabs in the Hijaz (Western Arabia) dealt with each other according to their tribes."</p><h2 class="title">Honor is earned through Taqwa of Allah</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ</div><p>(Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa.) meaning, `you earn honor with Allah the Exalted on account of Taqwa, not family lineage.' There are many Hadiths from the Prophet that support this meaning. Al-Bukhari narrated that Abu Hurayrah said, "Some people asked the Prophet , `Who is the most honorable among people' He replied,</p><div class="text_uthmani arabic">«أَكْرَمُهُمْ عِنْدَ اللهِ أَتْقَاهُم»</div><p>(The most honorable among them with Allah is the one who has the most Taqwa.) They said, `We did not ask you about this.' He said,</p><div class="text_uthmani arabic">«فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ، ابْنُ نَبِيِّ اللهِ، ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ الله»</div><p>(Then the most honorable person is Yusuf, Allah's Prophet, the son of Allah's Prophet, the son of Allah's Prophet, the son of Allah's Khalil.) They said, `We did not ask you about this.' He said,</p><div class="text_uthmani arabic">«فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِّي»</div><p>؟ (Then you want to ask me about the Arab lineage) They said, `Yes.' He said,</p><div class="text_uthmani arabic">«فَخِيَارُكُمْ فِي الْجَاهِلِيَّةِ خِيَارُكُمْ فِي الْإِسْلَامِ إِذَا فَقُهُوا»</div><p>(Those among you who were best in Jahiliyyah, are the best among you in Islam, if they attain religious understanding.)" Al-Bukhari collected this Hadith in several places of his Sahih, An-Nasa'i did as well in the Tafsir section of his Sunan. Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم»</div><p>(Verily, Allah does not look at your shapes or wealth, but he looks at your hearts and actions.) Ibn Majah also collected this Hadith. Ibn Abi Hatim recorded that `Abdullah bin `Umar said, "On the day Makkah was conquered, the Messenger of Allah performed Tawaf around the Ka`bah while riding his camel, Al-Qaswa', and was touching the corners with a stick he had in his hand. He did not find a place in the Masjid where his camel could sit and had to dismount on men's hands. He led his camel to the bottom of the valley, where he had her sit down. The Messenger of Allah later gave a speech while riding Al-Qaswa' and said, after thanking Allah the Exalted and praising Him as He should be praised,</p><div class="text_uthmani arabic">«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ تَعَالَى قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَظُّمَهَا بِآبَائِهَا، فَالنَّاسُ رَجُلَانِ: رَجُلٌ بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللهِ تَعَالَى، وَرَجُلٌ فَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللهِ تَعَالَى، إِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ:</div><div class="text_uthmani arabic">يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ »</div><p>(O people! Allah the Exalted has removed from you the slogans of Jahiliyyah and its tradition of honoring forefathers. Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and little to Allah the Exalted. Verily, Allah the Exalted and Most Honored said, (O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.)) The Prophet said,</p><div class="text_uthmani arabic">«أَقُولُ قَوْلِي هذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُم»</div><p>(I say this and invoke Allah for forgiveness for me and for you.)" This was recorded by `Abd bin Humayd. Allah the Exalted said,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ</div><p>(Verily, Allah is All-Knowing, All-Aware.) means, `He is All-Knowing of you and All-Aware of all of your affairs.' Allah guides whom He wills, misguides whom He wills, grants mercy to whom He wills, tor- ments whom He wills, elevates whom He wills above whom He wills. He is the All-Wise, the All-Knowing, the All-Aware in all this. Several scholars relied on this honorable Ayah and the honora- ble Hadiths we menti- oned as evidence that compatibility in marriage is not a condition of marriage contracts. They said that the only condition required in this regard is the adherence to the religion, as in the statement of Allah, the Exalted,</p><div class="text_uthmani arabic">إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ</div><p>(Verily, the most honorable of you with Allah is the one with the most Taqwa. )</p>

All of Mankind are the Children of `Adam and Hawwa'Allah the Exalted declares to mankind that He has created them all from a single person, `Adam, and from that person He created his mate, Hawwa'. From their offspring He made nations, comprised of tribe, which include subtribes of all sizes. It was also said that `nations refers to non-Arabs, while `tribes refers to Arabs. Various statements about this were collected in an individual introduction from the book, Al-Inbah, by Abu `Amr Ibn `Abdul-Barr, and from the book, Al-Qasad wal-Amam fi Ma`rifah Ansab Al-Arab wal-`Ajam. Therefore, all people are the descendants of `Adam and Hawwa' and share this honor equally. The only difference between them is in the religion that revolves around their obedience to Allah the Exalted and their following of His Messenger . After He forbade backbiting and belittling other people, alerting mankind that they are all equal in their humanity. Allah said,يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ(O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another.) so that they get to know each other by their nation or tribe. Mujahid said that Allah's statement,لِتَعَـرَفُواْ(that you may know one another.) refers to one's saying, "So-and-so the son of so-and-so, from the tribe of so-and-so." Sufyan Ath-Thawri said, "The Himyar (who resided in Yemen) dealt with each other according to their provinces, while the Arabs in the Hijaz (Western Arabia) dealt with each other according to their tribes."Honor is earned through Taqwa of AllahAllah the Exalted said,إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ(Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa.) meaning, `you earn honor with Allah the Exalted on account of Taqwa, not family lineage.' There are many Hadiths from the Prophet that support this meaning. Al-Bukhari narrated that Abu Hurayrah said, "Some people asked the Prophet , `Who is the most honorable among people' He replied,«أَكْرَمُهُمْ عِنْدَ اللهِ أَتْقَاهُم»(The most honorable among them with Allah is the one who has the most Taqwa.) They said, `We did not ask you about this.' He said,«فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ، ابْنُ نَبِيِّ اللهِ، ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ الله»(Then the most honorable person is Yusuf, Allah's Prophet, the son of Allah's Prophet, the son of Allah's Prophet, the son of Allah's Khalil.) They said, `We did not ask you about this.' He said,«فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِّي»؟ (Then you want to ask me about the Arab lineage) They said, `Yes.' He said,«فَخِيَارُكُمْ فِي الْجَاهِلِيَّةِ خِيَارُكُمْ فِي الْإِسْلَامِ إِذَا فَقُهُوا»(Those among you who were best in Jahiliyyah, are the best among you in Islam, if they attain religious understanding.)" Al-Bukhari collected this Hadith in several places of his Sahih, An-Nasa'i did as well in the Tafsir section of his Sunan. Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,«إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم»(Verily, Allah does not look at your shapes or wealth, but he looks at your hearts and actions.) Ibn Majah also collected this Hadith. Ibn Abi Hatim recorded that `Abdullah bin `Umar said, "On the day Makkah was conquered, the Messenger of Allah performed Tawaf around the Ka`bah while riding his camel, Al-Qaswa', and was touching the corners with a stick he had in his hand. He did not find a place in the Masjid where his camel could sit and had to dismount on men's hands. He led his camel to the bottom of the valley, where he had her sit down. The Messenger of Allah later gave a speech while riding Al-Qaswa' and said, after thanking Allah the Exalted and praising Him as He should be praised,«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ تَعَالَى قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَظُّمَهَا بِآبَائِهَا، فَالنَّاسُ رَجُلَانِ: رَجُلٌ بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللهِ تَعَالَى، وَرَجُلٌ فَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللهِ تَعَالَى، إِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ:يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ »(O people! Allah the Exalted has removed from you the slogans of Jahiliyyah and its tradition of honoring forefathers. Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and little to Allah the Exalted. Verily, Allah the Exalted and Most Honored said, (O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.)) The Prophet said,«أَقُولُ قَوْلِي هذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُم»(I say this and invoke Allah for forgiveness for me and for you.)" This was recorded by `Abd bin Humayd. Allah the Exalted said,إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ(Verily, Allah is All-Knowing, All-Aware.) means, `He is All-Knowing of you and All-Aware of all of your affairs.' Allah guides whom He wills, misguides whom He wills, grants mercy to whom He wills, tor- ments whom He wills, elevates whom He wills above whom He wills. He is the All-Wise, the All-Knowing, the All-Aware in all this. Several scholars relied on this honorable Ayah and the honora- ble Hadiths we menti- oned as evidence that compatibility in marriage is not a condition of marriage contracts. They said that the only condition required in this regard is the adherence to the religion, as in the statement of Allah, the Exalted,إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ(Verily, the most honorable of you with Allah is the one with the most Taqwa. )

The Arabs of the desert say: "We believe." Tell them: "You do not believe. Better say: 'We submit'; for belief has not yet penetrated your hearts." If you begin to obey God and His Apostle, He will not withhold the least (of the recompense) of your labour. Verily God is forgiving and kind."

The ignorant said, “We have accepted faith”; say, (O dear Prophet Mohammed – peace and blessings be upon him), “You have surely not accepted faith, but you should say ‘We have submitted’, for faith has not yet entered your hearts; and if you obey* Allah and His Noble Messenger, He will not reduce the reward of any of your deeds; indeed Allah is Oft Forgiving, Most Merciful.” (* By accepting faith and then obeying the commands).

The Bedouins say, 'We believe.' Say: 'You do not believe; rather say, "We surrender"; for belief has not yet entered your hearts. If you obey God and His Messenger, He will not diminish you anything of your works. God is All-forgiving, All-compassionate.'

THE BEDOUIN say, “We have attained to faith.” Say [unto them, O Muhammad]: “You have not [yet] attained to faith; you should [rather] say, ‘We have [outwardly] surrendered’ - for [true] faith has not yet entered your hearts. But if you [truly] pay heed unto God and His Apostle, He will not let the least of your deeds go to waste: for, behold, God is much-forgiving, a dispenser of grace.”

The desert Arabs say: we have believed. Say thou: believe not, but rather say: We have submitted; and belief hath not yet entered into your hearts. And if ye obey Allah and His apostle, He shall not diminish from you aught Of you, wOrks verily Allah is Forgiving, Merciful.

The bedouins say: "We believe." Say: "You believe not but you only say, 'We have surrendered (in Islam),' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger (SAW), He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful."

The Desert-Arabs say, “We have believed.” Say, “You have not believed; but say, ‘We have submitted,’ for faith has not yet entered into your hearts. But if you obey God and His Messenger, He will not diminish any of your deeds. God is Forgiving and Merciful.”

The Bedouins say: “We believe.” (O Prophet), say to them: “You do not believe; you should rather say: 'We have submitted'”; for belief has not yet entered your hearts. If you obey Allah and His Messenger, He will not diminish anything from the reward of any of your deeds. Surely Allah is Most Forgiving, Most Compassionate.

The bedouins say: "We believe." Say: "You do not believe. But say, `We have submitted,' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Forgiving, Most Merciful."

The wandering Arabs say: We believe. Say (unto them, O Muhammad): Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful.

The Bedouins say, ‘We have faith.’ Say, ‘You do not have faith yet; rather, say, ‘‘We have embraced Islam,’’ for faith has not yet entered into your hearts. Yet if you obey Allah and His Apostle, He will not stint anything of [the reward of] your works. Indeed Allah is all-forgiving, all-merciful.’

The Arabs declare: 'We believe' Say: 'You do not', rather, say: 'we submit' because belief has not yet found its way into your hearts. If you obey Allah and His Messenger, He will not reduce a thing from of your deeds. Allah is the Forgiving and the Most Merciful.

The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful."

The bedouin Arabs have said, "We are believers." Tell them, "You are not believers, but you should say that you are Muslims. In fact, belief has not yet entered your hearts. If you obey God and His Messenger, nothing will be reduced from your deeds. God is All-forgiving and All-merciful.

The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts; and if you obey Allah and His Apostle, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful.

Q<u>a</u>lati alaAAr<u>a</u>bu <u>a</u>mann<u>a</u> qul lam tuminoo wal<u>a</u>kin qooloo aslamn<u>a</u> walamm<u>a</u> yadkhuli aleem<u>a</u>nu fee quloobikum wain tu<u>t</u>eeAAoo All<u>a</u>ha warasoolahu l<u>a</u> yalitkum min aAAm<u>a</u>likum shayan inna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

The Arabs of the desert say, "We have believed." Say to them, "You have not believed yet; say rather, "We have submitted," for faith has not yet entered into your hearts. But if you will obey God and His Messenger, He will not detract anything from your good deeds. God is most forgiving and ever merciful."

The desert Arabs say, "We believe." Say, "Ye have no faith; but ye (only) say, 'We have submitted our wills to Allah,' For not yet has Faith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful."

49

قَالَتِ ٱلْأَعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُوا۟ وَلَٰكِن قُولُوٓا۟ أَسْلَمْنَا وَلَمَّا يَدْخُلِ ٱلْإِيمَٰنُ فِى قُلُوبِكُمْ وَإِن تُطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ لَا يَلِتْكُم مِّنْ أَعْمَٰلِكُمْ شَيْـًٔا إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

When some of the bedouins came to the Prophet (peace be upon him), they said, “We have brought faith in Allah and His Messenger.” O Messenger! Say to them: “You have not brought faith, instead, say: “We have submitted and obeyed”. Faith has not yet entered your hearts; it is hoped that it does enter. O bedouins! If you obey Allah and His Messenger in faith, in doing good deeds, and in refraining from the unlawful, Allah will not decrease the reward of your deeds in the slightest. Indeed, Allah Forgiving of those of His servants who repent and is merciful to them.”

When some of the bedouins came to the Prophet (peace be upon him), they said, “We have brought faith in Allah and His Messenger.” O Messenger! Say to them: “You have not brought faith, instead, say: “We have submitted and obeyed”. Faith has not yet entered your hearts; it is hoped that it does enter. O bedouins! If you obey Allah and His Messenger in faith, in doing good deeds, and in refraining from the unlawful, Allah will not decrease the reward of your deeds in the slightest. Indeed, Allah Forgiving of those of His servants who repent and is merciful to them.”

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

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

<h2 class="title">There is a Difference between a Believer and a Muslim</h2><p>Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts,</p><div class="text_uthmani arabic">قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ</div><p>(The bedouins say: "We believe." Say: "You do not believe, but say, `We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama`ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that `Amir bin Sa`d bin Abi Waqqas said, "The Messenger of Allah gave (something to) some men and did not give one of them. Sa`d said, `O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet said,</p><div class="text_uthmani arabic">«أَوْ مُسْلِمٌ؟»</div><p>(Or say, a Muslim.) Sa`d repeated his statement thrice each time the Prophet answered,</p><div class="text_uthmani arabic">«أَوْ مُسْلِمٌ؟»</div><p>(Or say, a Muslim.) The Prophet then said,</p><div class="text_uthmani arabic">«إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَى وُجُوهِهِم»</div><p>(I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn `Abbas, Ibrahim An-Nakha`i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson,</p><div class="text_uthmani arabic">قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ</div><p>(Say: "You do not believe, but say `We are Muslims,' for Faith has not yet entered your hearts...") meaning, `you have not yet achieved the reality of Faith.' Allah the Exalted said,</p><div class="text_uthmani arabic">وَإِن تُطِيعُواْ اللَّهَ وَرَسُولَهُ لاَ يَلِتْكُمْ مِّنْ أَعْمَـلِكُمْ شَيْئاً</div><p>(But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) `He will not decrease any of your rewards,' as Allah said;</p><div class="text_uthmani arabic">وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ</div><p>(We shall not decrease the reward of their deeds in anything.) (52:21) Allah said:</p><div class="text_uthmani arabic">إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ</div><p>(Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement,</p><div class="text_uthmani arabic">إِنَّمَا الْمُؤْمِنُونَ</div><p>(Only those are the believers), who have perfect Faith,</p><div class="text_uthmani arabic">الَّذِينَ ءَامَنُواْ بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُواْ</div><p>(who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction,</p><div class="text_uthmani arabic">وَجَـهَدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ اللَّهِ</div><p>(but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure,</p><div class="text_uthmani arabic">أُوْلَـئِكَ هُمُ الصَّـدِقُونَ</div><p>(Those! They are the truthful. ) `in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said,</p><div class="text_uthmani arabic">قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ</div><p>(Say: "Will you inform Allah of your religion...") `will you inform Allah of what is in your hearts,'</p><div class="text_uthmani arabic">وَاللَّهُ يَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ</div><p>(while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation,</p><div class="text_uthmani arabic">وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ</div><p>(and Allah is All-Aware of everything.) Allah said,</p><div class="text_uthmani arabic">يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ</div><p>(They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger as a favor to him. Allah the Exalted refuted their false statement,</p><div class="text_uthmani arabic">قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ</div><p>(Say: "Do not count your Islam as a favor to me...") `for the benefit of your Islam will only be yours, and this is a favor from Allah to you,'</p><div class="text_uthmani arabic">بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ</div><p>(Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) `in your claim that you are believers.' The Prophet said to the Ansar on the day of the battle of Hunayn,</p><div class="text_uthmani arabic">«يَا مَعْشَرَ الْأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟»</div><p>(O Ansar! Have I not found you astray and Allah guided you through me Were you not divided and Allah united you around me Were you not poor and Allah gave you riches through me) Whenever the Prophet asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn `Abbas said, "Banu Asad came to the Messenger of Allah and said, `O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَى أَلْسِنَتِهِم»</div><p>(Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed,</p><div class="text_uthmani arabic">يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ </div><p>(They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")"' Then Allah reminds that He has complete knowledge of all creations and that He sees them all;</p><div class="text_uthmani arabic">إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ </div><p>(Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.</p>

There is a Difference between a Believer and a MuslimAllah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts,قَالَتِ الاٌّعْرَابُ ءَامَنَّا قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ(The bedouins say: "We believe." Say: "You do not believe, but say, `We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama`ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that `Amir bin Sa`d bin Abi Waqqas said, "The Messenger of Allah gave (something to) some men and did not give one of them. Sa`d said, `O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet said,«أَوْ مُسْلِمٌ؟»(Or say, a Muslim.) Sa`d repeated his statement thrice each time the Prophet answered,«أَوْ مُسْلِمٌ؟»(Or say, a Muslim.) The Prophet then said,«إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَى وُجُوهِهِم»(I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn `Abbas, Ibrahim An-Nakha`i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson,قُل لَّمْ تُؤْمِنُواْ وَلَـكِن قُولُواْ أَسْلَمْنَا وَلَمَّا يَدْخُلِ الايمَـنُ فِى قُلُوبِكُمْ(Say: "You do not believe, but say `We are Muslims,' for Faith has not yet entered your hearts...") meaning, `you have not yet achieved the reality of Faith.' Allah the Exalted said,وَإِن تُطِيعُواْ اللَّهَ وَرَسُولَهُ لاَ يَلِتْكُمْ مِّنْ أَعْمَـلِكُمْ شَيْئاً(But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) `He will not decrease any of your rewards,' as Allah said;وَمَآ أَلَتْنَـهُمْ مِّنْ عَمَلِهِم مِّن شَىْءٍ(We shall not decrease the reward of their deeds in anything.) (52:21) Allah said:إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ(Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement,إِنَّمَا الْمُؤْمِنُونَ(Only those are the believers), who have perfect Faith,الَّذِينَ ءَامَنُواْ بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُواْ(who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction,وَجَـهَدُواْ بِأَمْوَلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ اللَّهِ(but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure,أُوْلَـئِكَ هُمُ الصَّـدِقُونَ(Those! They are the truthful. ) `in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said,قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ(Say: "Will you inform Allah of your religion...") `will you inform Allah of what is in your hearts,'وَاللَّهُ يَعْلَمُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ(while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation,وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ(and Allah is All-Aware of everything.) Allah said,يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ(They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger as a favor to him. Allah the Exalted refuted their false statement,قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ(Say: "Do not count your Islam as a favor to me...") `for the benefit of your Islam will only be yours, and this is a favor from Allah to you,'بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ(Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) `in your claim that you are believers.' The Prophet said to the Ansar on the day of the battle of Hunayn,«يَا مَعْشَرَ الْأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟»(O Ansar! Have I not found you astray and Allah guided you through me Were you not divided and Allah united you around me Were you not poor and Allah gave you riches through me) Whenever the Prophet asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn `Abbas said, "Banu Asad came to the Messenger of Allah and said, `O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah said,«إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَى أَلْسِنَتِهِم»(Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed,يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لاَّ تَمُنُّواْ عَلَىَّ إِسْلَـمَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلايمَـنِ إِنُ كُنتُمْ صَـدِقِينَ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")"' Then Allah reminds that He has complete knowledge of all creations and that He sees them all;إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ (Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.

They alone are believers who come to believe in God and His Apostle, then never doubt again, and struggle wealth and soul in the way of God. They are the truthful and sincere.

The true believers are only those who accepted faith in Allah and His Noble Messenger and then did not have any doubt, and fought with their wealth and their lives in Allah’s way; it is they who are the truthful.

The believers are those who believe in God and His Messenger, then have not doubted, and have struggled with their possessions and their selves in the way of God; those -- they are the truthful ones.

[Know that true] believers are only those who have attained to faith in God and His Apostle and have left all doubt behind, and who strive hard in God’s cause with their possessions and their lives: it is they, they who are true to their word!

The believers are only those who believed in Allah and His apostle and thereafter doubted not, and strave with their riches and their persons in the cause of Allah. Those! they are the truthful.

Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful.

The believers are those who believe in God and His Messenger, and then have not doubted, and strive for God’s cause with their wealth and their persons. These are the sincere.

Indeed the ones possessed of true faith are those who believed in Allah and His Messenger and then they did not entertain any doubt and strove hard in the Way of Allah with their lives and their possessions. These are the truthful ones.

Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful.

The (true) believers are those only who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere.

The faithful are only those who have attained faith in Allah and His Apostle and then have never doubted, and who wage jihad with their possessions and their persons in the way of Allah. It is they who are the truthful.

The believers are those who believe in Allah and His Messenger and have not doubted, and who struggled in His Way with their possessions and themselves. Such are those who are truthful.

The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.

The believers are those who believe in God and His Messenger, who do not change their belief into doubt and who strive hard for the cause of God with their property and persons. They are the truthful ones".

The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones.

Innam<u>a</u> almuminoona alla<u>th</u>eena <u>a</u>manoo bi<b>A</b>ll<u>a</u>hi warasoolihi thumma lam yart<u>a</u>boo waj<u>a</u>hadoo biamw<u>a</u>lihim waanfusihim fee sabeeli All<u>a</u>hi ol<u>a</u>ika humu a<b>l</b><u>ssa</u>diqoon<b>a</b>

The believers are only those who have faith in God and His Messenger and then doubt not, but strive, hard with their wealth and their persons for the cause of God. Such are the truthful ones.

Only those are Believers who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the Cause of Allah: Such are the sincere ones.

49

إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ثُمَّ لَمْ يَرْتَابُوا۟ وَجَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ

The believers are only those who have faith in Allah and His Messenger, and then do not pollute their faith with doubts and strive in the way of Allah with their wealth and souls, not holding back on anything. Those are the ones truthful in their faith.

The believers are only those who have faith in Allah and His Messenger, and then do not pollute their faith with doubts and strive in the way of Allah with their wealth and souls, not holding back on anything. Those are the ones truthful in their faith.

Say: "Are you trying to convince God of your faithfulness? But God knows all there is in the heavens and the earth, for God has knowledge of everything."

Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “Are you teaching Allah your own religion? Whereas Allah knows all whatever is in the heavens and all whatever is in the earth; and Allah knows all things.”

Say: 'What, would you teach God what your religion is, and God knows what is in the heavens and what is in the earth? And God has knowledge of everything.'

Say: “Do you, perchance, [want to] inform God of [the nature of] your faith although God knows all that is in the heavens and all that is on earth? Indeed, God has full knowledge of every­thing!”

Say thou: Would ye appraise Allah of your religion, whereas Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and Allah is of everything Aware!

Say: "Will you inform Allah about your religion? While Allah knows all that is in the heavens and all that is in the earth, and Allah is All-Aware of everything.

Say, “Are you going to teach God about your religion, when God knows everything in the heavens and the earth, and God is aware of all things?”

Say, (O Prophet), (to these pretenders to faith): “Are you apprising Allah of your faith? Allah knows all that is in the heavens and the earth. Allah has full knowledge of everything.”

Say: "Will you inform Allah of your religion while Allah knows all that is in the heavens and all that is on the earth, and Allah is All-Aware of everything."

Say (unto them, O Muhammad): Would ye teach Allah your religion, when Allah knoweth all that is in the heavens and all that is in the earth, and Allah is Aware of all things?

Say, ‘Will you inform Allah about your faith while Allah knows whatever there is in the heavens and whatever there is in the earth, and Allah has knowledge of all things?’

Say: 'Would you teach Allah what your religion is, when Allah knows all that is in the heavens and the earth' Allah has knowledge of all things.

Say, "Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?"

(Muhammad), say, "Do you teach God about your religion? God knows whatever is in the heavens and the earth. He has the knowledge of all things".

Say: Do you apprise Allah of your religion, and Allah knows what is in the heavens and what is in the earth; and Allah is Cognizant of all things.

Qul atuAAallimoona All<u>a</u>ha bideenikum wa<b>A</b>ll<u>a</u>hu yaAAlamu m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i wa<b>A</b>ll<u>a</u>hu bikulli shayin AAaleem<b>un</b>

Say, "Do you presume to teach God your religion when God knows everything in the heavens and earth? God has knowledge of all things."

Say: "What! Will ye instruct Allah about your religion? But Allah knows all that is in the heavens and on earth: He has full knowledge of all things.

49

قُلْ أَتُعَلِّمُونَ ٱللَّهَ بِدِينِكُمْ وَٱللَّهُ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

O Messenger! Say to these bedouins: “Are you teaching Allah and informing Him about your religion, whilst Allah knows all that is in the heavens and on earth; He knows everything and nothing is hidden from him, so He does not need you to inform Him about your religion.”

O Messenger! Say to these bedouins: “Are you teaching Allah and informing Him about your religion, whilst Allah knows all that is in the heavens and on earth; He knows everything and nothing is hidden from him, so He does not need you to inform Him about your religion.”

They impress upon you that they have submitted. Tell them: "Do not favour me with your submission. In fact God has favoured you by showing you the way to belief, if you are men of truth."

They portray that they are doing a great favour to you (O dear Prophet Mohammed – peace and blessings be upon him) by having become Muslims; say, “Do not think that you have done me a favour by accepting Islam; in fact Allah has bestowed a favour upon you, for He guided you to Islam, if you are truthful.”

They count it as a favour to thee that they have surrendered! Say: 'Do not count your surrendering as a favour to me; nay, but rather God confers a favour upon you, in that He has guided you to belief, if it be that you are truthful.

Many people think that they have bestowed a favour upon thee [O Prophet] by having surrendered [to thee]. Say thou: “Deem not your surrender a favour unto me: nay, but it is God who bestows a favour upon you by showing you the way to faith - if you are true to your word!”

They make it a favour Unto thee that they have surrendered. Say thou: deem not your surrender a favour Unto me; nay! Allah hath conferred a favour Unto you inasmuch as He hath guided you to belief, if ye are sincere.

They regard as favour upon you (O Muhammad SAW) that they have embraced Islam. Say: "Count not your Islam as a favour upon me. Nay, but Allah has conferred a favour upon you, that He has guided you to the Faith, if you indeed are true.

They regarded it a favor to you that they have submitted. Say, “Do not consider your submission a favor to me; it is God who has done you a favor by guiding you to the faith, if you are sincere.”

They count it as a favour to you that they accepted Islam. Say: “Do not regard your (accepting) Islam as a favour to me; rather, Allah has bestowed a favour on you by guiding you to faith, if you are truthful (in your claim to be believers).

They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true. "

They make it a favour unto thee (Muhammad) that they have surrendered (unto Him). Say: Deem not your Surrender a favour unto me; but Allah doth confer a favour on you, inasmuch as He hath led you to the Faith, if ye are earnest.

They count it as a favour to you that they have embraced Islam. Say, ‘Do not count your embracing of Islam as a favour to me. No, it is Allah who has done you a favour in that He has guided you to faith, if you are truthful [in your claim].

They regard it as a favor to you that they have submitted! Say: 'Do not regard your submission as a favor to me, rather, it is Allah who bestows upon you a favor by guiding you to belief, if you are truthful'

They consider it a favor to you that they have accepted Islam. Say, "Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful."

(The bedouins tell you that) you owe them (a great deal) for their embracing Islam. Tell them, "You are not doing me any favors by embracing Islam. In fact, it is God who has done you a great favor by guiding you to the faith. (Think about this) if you are people of truth.

They think that they lay you under an obligation by becoming Muslims. Say: Lay me not under obligation by your Islam: rather Allah lays you under an obligation by guiding you to the faith if you are truthful.

Yamunnoona AAalayka an aslamoo qul l<u>a</u> tamunnoo AAalayya isl<u>a</u>makum bali All<u>a</u>hu yamunnu AAalaykum an had<u>a</u>kum lileem<u>a</u>ni in kuntum <u>sa</u>diqeen<b>a</b>

They think they have done you a favour by becoming Muslims! Say, "Do not consider your Islam a favour to me. No indeed! It is God who bestowed a favour on you by guiding you to the true faith. [Admit this], if you are telling the truth."

They impress on thee as a favour that they have embraced Islam. Say, "Count not your Islam as a favour upon me: Nay, Allah has conferred a favour upon you that He has guided you to the faith, if ye be true and sincere.

49

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا۟ قُل لَّا تَمُنُّوا۟ عَلَىَّ إِسْلَٰمَكُم بَلِ ٱللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَىٰكُمْ لِلْإِيمَٰنِ إِن كُنتُمْ صَٰدِقِينَ

O Messenger! These bedouins recount their favour upon you by mentioning their Islam. Say to them: “Do not recount your entering the religion of Allah as a favour upon me; its benefit - if achieved - will return to you alone. Rather, it is Allah who recounts His favour upon you that He granted you the ability to enter into His religion, if indeed, you are truthful in your claim that you have entered into it.”

O Messenger! These bedouins recount their favour upon you by mentioning their Islam. Say to them: “Do not recount your entering the religion of Allah as a favour upon me; its benefit - if achieved - will return to you alone. Rather, it is Allah who recounts His favour upon you that He granted you the ability to enter into His religion, if indeed, you are truthful in your claim that you have entered into it.”

Verily God knows the unknown of the heavens and the earth; and God perceives all you do.

Indeed Allah knows all the hidden of the heavens and the earth; and Allah is seeing your deeds.

God knows the Unseen of the heavens and of the earth; and God sees the things you do.'

Verily, God knows the hidden reality of the heavens and the earth; and God sees all that you do.

Verily Allah knoweth the Unseen of the heavens and the earth; and Allah is the Beholder of that which ye work.

Verily, Allah knows the unseen of the heavens and the earth. And Allah is the All-Seer of what you do.

God knows the secrets of the heavens and the earth, and God is seeing of everything you do.

Surely Allah knows every hidden thing of the heavens and the earth. Allah sees all that you do.

"Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do."

Lo! Allah knoweth the Unseen of the heavens and the earth. And Allah is Seer of what ye do.

Indeed Allah knows the Unseen of the heavens and the earth, and Allah watches what you do.’

Indeed, Allah knows the Unseen of the heavens and the earth, and Allah is the Seer of what you do'

Indeed, Allah knows the unseen [aspects] of the heavens and the earth. And Allah is Seeing of what you do.

God knows whatever is unseen in the heavens and in the earth. He is Well Aware of what you do".

Surely Allah knows the unseen things of the heavens and the earth; and Allah sees what you do.

Inna All<u>a</u>ha yaAAlamu ghayba a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wa<b>A</b>ll<u>a</u>hu ba<u>s</u>eerun bim<u>a</u> taAAmaloon<b>a</b>

God knows the unseen things of the heavens and the earth. God sees all that you do.

"Verily Allah knows the secrets of the heavens and the earth: and Allah Sees well all that ye do."

49

إِنَّ ٱللَّهَ يَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱللَّهُ بَصِيرٌۢ بِمَا تَعْمَلُونَ

Indeed, Allah knows the Ghaib of the heavens and the earth; nothing is hidden from him. And Allah is watchful of your actions; none of them are hidden from Him, and He will soon requite you for the good and bad of your deeds.

Indeed, Allah knows the Ghaib of the heavens and the earth; nothing is hidden from him. And Allah is watchful of your actions; none of them are hidden from Him, and He will soon requite you for the good and bad of your deeds.

QAF. I CALL to witness the glorious Qur'an.

Qaf; by oath of the Glorious Qur’an.

Qaf. By the glorious Koran!

Qaf. CONSIDER this sublime Qur’an!

Qaf. By the Qur'an glorious, We have sent thee as a warner.

Qaf. [These letters (Qaf, etc.) are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings]. By the Glorious Quran.

Qaf. By the Glorious Quran.

Qaf. By the glorious Qur'an.

Qaf. By the Glorious Qur'an.

Qaf. By the Glorious Qur'an,

Qaf. By the glorious Quran.

Qaaf. By the Glorious Koran!

Qaf. By the honored Qur'an...

By Qaf and the glorious Quran, (you are the Messenger of God).

Qaf. I swear by the glorious Quran (that Muhammad is the Apostle of Allah)

Q<u>a</u>f wa<b>a</b>lqur<u>a</u>ni almajeed<b>i</b>

Qaf. By the glorious Quran!

Qaf: By the Glorious Qur'an (Thou art Allah's Messenger).

50

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قٓ وَٱلْقُرْءَانِ ٱلْمَجِيدِ

Qāf. The discussion on similar letters has already passed in Sūrah Al-Baqarah. Allah takes an oath on the noble Qur’ān because of the meanings, abundant goodness and blessings it contains. He takes an oath on that you shall surely be resurrected on the Day of Judgement for accountability and requital.

Qāf. The discussion on similar letters has already passed in Sūrah Al-Baqarah. Allah takes an oath on the noble Qur’ān because of the meanings, abundant goodness and blessings it contains. He takes an oath on that you shall surely be resurrected on the Day of Judgement for accountability and requital.

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

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

<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Beginning of the Mufassal Section of the Qur'an</h2><p>This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah `Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger () how they divided the Qur'an. They said; `Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.' " This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The first three Surahs are Al-Baqarah (chapter 2), Al `Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An`am (6), Al-A`raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah) (9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra`d (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17), Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu`minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu`ara (26), An-Naml (27), Al-Qasas (28), Al-`Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat) (41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad) (47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him.</p><h2 class="title">The Virtues of Surah Qaf</h2><p>Imam Ahmad recorded that `Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the `Id Prayer" Abu Waqid said, "Surah Qaf and Surat Iqtarabat i.e. Surat Al-Qamar (54)." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet was one and the same. I memorized Surah,</p><div class="text_uthmani arabic">ق وَالْقُرْءَانِ الْمَجِيدِ </div><p>(Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu`man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah used to recite this Surah during large gatherings such as the `Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrec- tion, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best.</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ</div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><div class="text_uthmani arabic">ق</div><p>(Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as,</p><div class="text_uthmani arabic">ص</div><p>(Sad.) (38:1)</p><div class="text_uthmani arabic">ن</div><p>(Nun. ) (68:1)</p><div class="text_uthmani arabic">الم </div><p>(Alif Lam Mim.) (2:1),</p><div class="text_uthmani arabic">حـم </div><p>(Ha Mim.) (40:1), and</p><div class="text_uthmani arabic">طس</div><p>(Ta Sin) (28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here.</p><h2 class="title">The Disbelievers wonder at the Message and Resurrection Allah said,</h2><div class="text_uthmani arabic">وَالْقُرْءَانِ الْمَجِيدِ</div><p>(By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which,</p><div class="text_uthmani arabic">لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ </div><p>(Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as,</p><div class="text_uthmani arabic">ص وَالْقُرْءَانِ ذِى الذِّكْرِ - بَلِ الَّذِينَ كَفَرُواْ فِى عِزَّةٍ وَشِقَاقٍ </div><p>(Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here,</p><div class="text_uthmani arabic">ق وَالْقُرْءَانِ الْمَجِيدِ - بَلْ عَجِبُواْ أَن جَآءَهُمْ مُّنذِرٌ مِّنْهُمْ فَقَالَ الْكَـفِرُونَ هَـذَا شَىْءٌ عَجِيبٌ </div><p>(Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah</p><div class="text_uthmani arabic">أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ</div><p>(Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.") (10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming,</p><div class="text_uthmani arabic">أَءِذَا مِتْنَا وَكُنَّا تُرَاباً ذَلِكَ رَجْعُ بَعِيدٌ </div><p>(When we are dead and have become dust. That is a far return.) They said, `after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,'</p><div class="text_uthmani arabic">ذَلِكَ رَجْعُ بَعِيدٌ</div><p>(That is a far return.) `it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying,</p><div class="text_uthmani arabic">قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ</div><p>(We know that which the earth takes of them.) meaning, `We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge.</p><div class="text_uthmani arabic">وَعِندَنَا كِتَـبٌ حَفِيظٌ</div><p>(and with Us is a Book preserved,) `that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-`Awfi narrated that `Abdullah bin `Abbas commented on the statement of Allah the Exalted,</p><div class="text_uthmani arabic">قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ</div><p>(We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible,</p><div class="text_uthmani arabic">بَلْ كَذَّبُواْ بِالْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِى أَمْرٍ مَّرِيجٍ </div><p>(Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah,</p><div class="text_uthmani arabic">إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ </div><p>(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)</p>

Which was revealed in MakkahThe Beginning of the Mufassal Section of the Qur'anThis Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah `Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger () how they divided the Qur'an. They said; `Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.' " This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The first three Surahs are Al-Baqarah (chapter 2), Al `Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An`am (6), Al-A`raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah) (9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra`d (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17), Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu`minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu`ara (26), An-Naml (27), Al-Qasas (28), Al-`Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat) (41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad) (47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him.The Virtues of Surah QafImam Ahmad recorded that `Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the `Id Prayer" Abu Waqid said, "Surah Qaf and Surat Iqtarabat i.e. Surat Al-Qamar (54)." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet was one and the same. I memorized Surah,ق وَالْقُرْءَانِ الْمَجِيدِ (Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu`man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah used to recite this Surah during large gatherings such as the `Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrec- tion, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best.بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.ق(Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as,ص(Sad.) (38:1)ن(Nun. ) (68:1)الم (Alif Lam Mim.) (2:1),حـم (Ha Mim.) (40:1), andطس(Ta Sin) (28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here.The Disbelievers wonder at the Message and Resurrection Allah said,وَالْقُرْءَانِ الْمَجِيدِ(By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which,لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as,ص وَالْقُرْءَانِ ذِى الذِّكْرِ - بَلِ الَّذِينَ كَفَرُواْ فِى عِزَّةٍ وَشِقَاقٍ (Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here,ق وَالْقُرْءَانِ الْمَجِيدِ - بَلْ عَجِبُواْ أَن جَآءَهُمْ مُّنذِرٌ مِّنْهُمْ فَقَالَ الْكَـفِرُونَ هَـذَا شَىْءٌ عَجِيبٌ (Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayahأَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ(Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.") (10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming,أَءِذَا مِتْنَا وَكُنَّا تُرَاباً ذَلِكَ رَجْعُ بَعِيدٌ (When we are dead and have become dust. That is a far return.) They said, `after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,'ذَلِكَ رَجْعُ بَعِيدٌ(That is a far return.) `it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying,قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ(We know that which the earth takes of them.) meaning, `We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge.وَعِندَنَا كِتَـبٌ حَفِيظٌ(and with Us is a Book preserved,) `that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-`Awfi narrated that `Abdullah bin `Abbas commented on the statement of Allah the Exalted,قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ(We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible,بَلْ كَذَّبُواْ بِالْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِى أَمْرٍ مَّرِيجٍ (Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah,إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)

They are rather surprised that a warner from among themselves has come to them. So the unbelievers say: "This is astonishing:

Rather they were shocked that a Herald of Warning came to them from among themselves, so the disbelievers said, “This is something really strange.”

Nay, but they marvel that a warner has come to them from among them; and the unbelievers say, 'This is a marvellous thing!

But nay - they deem it strange that a warner should have come unto them from their own midst; and so these deniers of the truth are saying, “A strange thing is this!

Aye! they marvel that there hath come Unto them a warner from among themselves; so the infidels Say: this is a thing wondrous!

Nay, they wonder that there has come to them a warner (Muhammad SAW) from among themselves. So the disbelievers say: "This is a strange thing!

They marveled that a warner has come to them from among them. The disbelievers say, “This is something strange.

Nay; they wondered that a warner should have come to them from among themselves. The unbelievers said: “This indeed is a strange thing.

Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!"

Nay, but they marvel that a warner of their own hath come unto them; and the disbelievers say: This is a strange thing:

Indeed they consider it odd that a warner from among themselves should have come to them. So the faithless say, ‘This is an odd thing.’

No, but they marvel that from among themselves a warner has come to them. The unbelievers say (in mockery): 'This is a marvelous thing!

But they wonder that there has come to them a warner from among themselves, and the disbelievers say, "This is an amazing thing.

In fact, it seems odd (to the pagans) that a warner from their own people has come to them. The disbelievers have said, "It is very strange

Nay! they wonder that there has come to them a warner from among themselves, so the unbelievers say: This is a wonderful thing:

Bal AAajiboo an j<u>a</u>ahum mun<u>th</u>irun minhum faq<u>a</u>la alk<u>a</u>firoona h<u>atha</u> shayon AAajeeb<b>un</b>

Indeed, they are astonished that a warner should have come to them from among themselves. So these deniers of the truth say, "This is indeed a strange thing,

But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing!

50

بَلْ عَجِبُوٓا۟ أَن جَآءَهُم مُّنذِرٌ مِّنْهُمْ فَقَالَ ٱلْكَٰفِرُونَ هَٰذَا شَىْءٌ عَجِيبٌ

The cause of their rejection was not that they expected you to lie, because they know your honesty. Rather, they are amazed that a warning messenger came to them from their own species, not from the angels. They say, in amazement, “A human messenger coming to us is a strange thing!”

The cause of their rejection was not that they expected you to lie, because they know your honesty. Rather, they are amazed that a warning messenger came to them from their own species, not from the angels. They say, in amazement, “A human messenger coming to us is a strange thing!”

When we are dead and turned to dust, this returning (to life) is most far-fetched."

“When we are dead and have turned to dust, will we be raised again? That return is impossible!”

What, when we are dead and become dust? That is a far returning!'

Why - [how could we be resurrected] after we have died and become mere dust? Such a return seems far-fetched indeed!”

Shell We be brought back when we are dead and have become dust? That is a return remote!

"When we are dead and have become dust (shall we be resurrected?) That is a far return."

When we have died and become dust? This is a farfetched return.”

What! When we are dead and reduced to mere dust, (shall we be raised to life)? Such a return is far-fetched.”

"When we are dead and have become dust. (Shall we be resurrected) That is a far return."

When we are dead and have become dust (shall we be brought back again)? That would be a far return!

‘What! When we are dead and have become dust, [shall we be raised again]? That is a far-fetched return!’

What, when we are dead and turned to dust? That indeed would be an unlikely return'

When we have died and have become dust, [we will return to life]? That is a distant return."

that after we die and become dust, we shall be brought back to life again. This seems far from reality".

What! when we are dead and have become dust? That is afar (from probable) return.

Ai<u>tha</u> mitn<u>a</u> wakunn<u>a</u> tur<u>a</u>ban <u>tha</u>lika rajAAun baAAeed<b>un</b>

to come back to life after we have died and become dust? That is most improbable!"

"What! When we die and become dust, (shall we live again?) That is a (sort of) return far (from our understanding)."

50

أَءِذَا مِتْنَا وَكُنَّا تُرَابًا ذَٰلِكَ رَجْعٌۢ بَعِيدٌ

“Will we be resurrected after we have died and turned into dust? Resurrection, and life returning to our bodies after they have decomposed is a far-fetched thing; it is impossible it will happen.”

“Will we be resurrected after we have died and turned into dust? Resurrection, and life returning to our bodies after they have decomposed is a far-fetched thing; it is impossible it will happen.”

We know what the earth consumes of them, for We have the Book that preserves everything.

We know all what the earth decreases from them; and with Us is a Book that retains.

We know what the earth diminishes of them; with Us is a book recording.

Well do We know how the earth consumes their bodies, for with Us is a record unfailing.

Surely We know that which the earth consumeth of them, and with Us is, Book preserved.

We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e. the Book of Decrees).

We know what the earth consumes of them, and with Us is a comprehensive book.

(Thus do they imagine, although) We know well what the earth takes away from them. With Us is a Record that preserves everything.

We know that which the earth takes of them, and with Us is a Book preserved.

We know that which the earth taketh of them, and with Us is a recording Book.

We know what the earth diminishes from them, and with Us is a preserving Book.

We know all that the earth takes away of them, and a Book of Records is with Us.

We know what the earth diminishes of them, and with Us is a retaining record.

We already know how much of them (of their bodies) the earth will consume. With Us there is a Book that contains all records.

We know indeed what the earth diminishes of them, and with Us is a writing that preserves.

Qad AAalimn<u>a</u> m<u>a</u> tanqu<u>s</u>u alar<u>d</u>u minhum waAAindan<u>a</u> kit<u>a</u>bun <u>h</u>afee<i><u>th</u></i><b>un</b>

We know very well what the earth takes away from them: We hold a book which records all things.

We already know how much of them the earth takes away: With Us is a record guarding (the full account).

50

قَدْ عَلِمْنَا مَا تَنقُصُ ٱلْأَرْضُ مِنْهُمْ وَعِندَنَا كِتَٰبٌ حَفِيظٌۢ

Verily, I know how much of their bodies the earth eats away after their death; it is not hidden from Me. I have a book that preserves everything I have decreed for them in their lives and after their deaths.

Verily, I know how much of their bodies the earth eats away after their death; it is not hidden from Me. I have a book that preserves everything I have decreed for them in their lives and after their deaths.

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

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

But no! They called the truth a lie when it came to them; so they are in a confused state.

In fact they denied the Truth when it came to them, so they are now in a dilemma.

Nay, but they cried lies to the truth when it came to them, and so they are in a case confused.

Nay, but they [who refuse to believe in resurrection] have been wont to give the lie to this truth whenever it was proffered to them; and so they are in a state of confusion.

Aye! they belie the truth when it cometh Unto them; wherefore they are in an affair confused.

Nay, but they have denied the truth (this Quran) when it has come to them, so they are in a confused state (can not differentiate between right and wrong).

But they denied the truth when it has come to them, so they are in a confused state.

They gave the lie to the Truth when it came to them. So they are now in a state of great perplexity.

Nay, but they have denied the truth when it has come to them, so they are in a Marij state.

Nay, but they have denied the truth when it came unto them, therefor they are now in troubled case.

Indeed, they denied the truth when it came to them; so they are now in a perplexed state of affairs.

Rather, they belied the truth when it came to them, and now they are in a state of confusion.

But they denied the truth when it came to them, so they are in a confused condition.

In fact, they have rejected the truth that has come to them, thus, they live in confusion.

Nay, they rejected the truth when it came to them, so they are (now) in a state of confusion.

Bal ka<u>thth</u>aboo bi<b>a</b>l<u>h</u>aqqi lamm<u>a</u> j<u>a</u>ahum fahum fee amrin mareej<b>in</b>

But they denied the truth when it came to them, so they are in a state of confusion.

But they deny the Truth when it comes to them: so they are in a confused state.

50

بَلْ كَذَّبُوا۟ بِٱلْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِىٓ أَمْرٍ مَّرِيجٍ

Rather, these idolaters rejected the Qur’ān when His Messenger brought it to them. They are in uncertainty regarding it; they cannot stay firm on anything regarding it.

Rather, these idolaters rejected the Qur’ān when His Messenger brought it to them. They are in uncertainty regarding it; they cannot stay firm on anything regarding it.

Have they not looked at the sky above them, how We have fashioned and adorned it, and it has no flaw?

So did they not see the sky above them – how We have made it and beautified it, and there are no cracks in it?

What, have they not beheld heaven above them, how We have built it, and decked it out fair, and it has no cracks?

Do they not look at the sky above them - how We have built it and made it beautiful and free of all faults?

Have they not looked up to the heaven above them, in what wise We have constructed and bedecked it, and that therein is no rift?

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it?

Have they not observed the sky above them, how We constructed it, and decorated it, and it has no cracks?

Did they never observe the sky above them: how We built it and beautified it; and it has no cracks;

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no Furuj in it

Have they not then observed the sky above them, how We have constructed it and beautified it, and how there are no rifts therein?

Have they not, then, observed the heaven above them, how We have built it and adorned it, and that there are no cracks in it?

What, have they never observed the heaven above them, (and seen) how We built and adorned it, leaving no crack?

Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts?

Have they not seen how We have established the sky above them and decked it without gaps and cracks?

Do they not then look up to heaven above them how We have made it and adorned it and it has no gaps?

Afalam yan<i><u>th</u></i>uroo il<u>a</u> a<b>l</b>ssam<u>a</u>i fawqahum kayfa banayn<u>a</u>h<u>a</u> wazayyann<u>a</u>h<u>a</u> wam<u>a</u> lah<u>a</u> min furooj<b>in</b>

Have they not observed the sky above them and marked how We have built it and adorned it, leaving no flaws in it;

Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it?

50

أَفَلَمْ يَنظُرُوٓا۟ إِلَى ٱلسَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَٰهَا وَزَيَّنَّٰهَا وَمَا لَهَا مِن فُرُوجٍ

Do these rejectors of the resurrection not ponder over the sky above them: how I created it, made it and adorned it with the stars I placed in it, and it does not have any cracks to spoil it? The being who created this sky is not incapable of resurrecting the dead alive.

Do these rejectors of the resurrection not ponder over the sky above them: how I created it, made it and adorned it with the stars I placed in it, and it does not have any cracks to spoil it? The being who created this sky is not incapable of resurrecting the dead alive.

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

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

<h2 class="title">Allah's Power and Ability over what is Greater than Resurrection</h2><p>Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount,</p><div class="text_uthmani arabic">أَفَلَمْ يَنظُرُواْ إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا</div><p>(Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps;</p><div class="text_uthmani arabic">وَمَا لَهَا مِن فُرُوجٍ</div><p>(and there are no Furuj in it) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ - ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ </div><p>(Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.) (67:2-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed,</p><div class="text_uthmani arabic">وَالاٌّرْضَ مَدَدْنَـهَا</div><p>(And the earth! We have spread it out, ) means, `We made it spacious and spread it out,'</p><div class="text_uthmani arabic">وَأَلْقَيْنَا فِيهَا رَوَسِيَ</div><p>(and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants,</p><div class="text_uthmani arabic">وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ</div><p>(and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation,</p><div class="text_uthmani arabic">وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ </div><p>(And of everything We have created pairs that you may reflect.)(51:49) Allah's saying `Bahij', meaning a beautiful scene,</p><div class="text_uthmani arabic">تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُّنِيبٍ </div><p>(An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said,</p><div class="text_uthmani arabic">وَنَزَّلْنَا مِنَ السَّمَآءِ مَآءً مُّبَـرَكاً</div><p>(And We send down blessed water from the sky,) meaning beneficial,</p><div class="text_uthmani arabic">فَأَنبَتْنَا بِهِ جَنَّـتٍ</div><p>(then We produce therewith Jannat), means special and public parks, gardens, etc.</p><div class="text_uthmani arabic">وَحَبَّ الْحَصِيدِ</div><p>(and grain that are reaped) grains that are harvested for food and for storage for later use,</p><div class="text_uthmani arabic">بَـسِقَـتٍ</div><p>(And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said,</p><div class="text_uthmani arabic">لَّهَا طَلْعٌ نَّضِيدٌ</div><p>(with arrranged clusters.) producing fruits arranged in clusters,</p><div class="text_uthmani arabic">رِّزْقاً لِّلْعِبَادِ</div><p>(A provision for (Allah's) servants.) for (Allah's) creation,</p><div class="text_uthmani arabic">وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتاً</div><p>(And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like -- amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat,</p><div class="text_uthmani arabic">لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ</div><p>(The creation of the heavens and the earth is indeed greater than the creation of mankind;) (40:57),</p><div class="text_uthmani arabic">أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ </div><p>(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33) and,</p><div class="text_uthmani arabic">وَمِنْ ءَايَـتِهِ أَنَّكَ تَرَى الاٌّرْضَ خَـشِعَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِى أَحْيَـهَا لَمُحْىِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ </div><p>(And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)</p>

Allah's Power and Ability over what is Greater than ResurrectionAllah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount,أَفَلَمْ يَنظُرُواْ إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا(Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps;وَمَا لَهَا مِن فُرُوجٍ(and there are no Furuj in it) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said,الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ - ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ (Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.) (67:2-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed,وَالاٌّرْضَ مَدَدْنَـهَا(And the earth! We have spread it out, ) means, `We made it spacious and spread it out,'وَأَلْقَيْنَا فِيهَا رَوَسِيَ(and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants,وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ(and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation,وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (And of everything We have created pairs that you may reflect.)(51:49) Allah's saying `Bahij', meaning a beautiful scene,تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُّنِيبٍ (An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said,وَنَزَّلْنَا مِنَ السَّمَآءِ مَآءً مُّبَـرَكاً(And We send down blessed water from the sky,) meaning beneficial,فَأَنبَتْنَا بِهِ جَنَّـتٍ(then We produce therewith Jannat), means special and public parks, gardens, etc.وَحَبَّ الْحَصِيدِ(and grain that are reaped) grains that are harvested for food and for storage for later use,بَـسِقَـتٍ(And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said,لَّهَا طَلْعٌ نَّضِيدٌ(with arrranged clusters.) producing fruits arranged in clusters,رِّزْقاً لِّلْعِبَادِ(A provision for (Allah's) servants.) for (Allah's) creation,وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتاً(And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like -- amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat,لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ(The creation of the heavens and the earth is indeed greater than the creation of mankind;) (40:57),أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33) and,وَمِنْ ءَايَـتِهِ أَنَّكَ تَرَى الاٌّرْضَ خَـشِعَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِى أَحْيَـهَا لَمُحْىِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)

We stretched the earth and placed upon it firm stabilisers and We made every kind of splendid thing to grow upon it

And (how) We have spread the earth, and placed mountains as anchors in it, and have grown all kinds of beautiful pairs in it?

And the earth -- We stretched it forth, and cast on it firm mountains, and We caused to grow therein of every joyous kind

And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds,

And the earth! We have spread it forth, and have cast therein firm mountains, and have caused to grow therein of every beauteous kind of plants:

And the earth! We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants).

And the earth, how We spread it out, and set on it mountains, and grew in it all kinds of delightful pairs?

and We have spread out the earth, and have set upon it firm mountains, and have caused it to bring out plants of all beauteous kinds?

And the earth! We have spread it out, and set thereon Rawasi standing firm, and We planted in it every lovely (Bahij) pair.

And the earth have We spread out, and have flung firm hills therein, and have caused of every lovely kind to grow thereon,

And We spread out the earth, and cast in it firm mountains, and caused every delightful kind [of vegetation] to grow in it.

We spread out the earth and set upon it firm mountains, and We cause every delightful thing to grow in it

And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind,

(Have they not seen) how We have spread out the earth, placed on it firm mountains and have made all kinds of flourishing pairs of plants grow?

And the earth, We have made it plain and cast in it mountains and We have made to grow therein of all beautiful kinds,

Wa<b>a</b>lar<u>d</u>a madadn<u>a</u>h<u>a</u> waalqayn<u>a</u> feeh<u>a</u> raw<u>a</u>siya waanbatn<u>a</u> feeh<u>a</u> min kulli zawjin baheej<b>in</b>

We spread out the earth and set upon it solid mountains and We brought forth from it all kinds of delightful plants,

And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)-

50

وَٱلْأَرْضَ مَدَدْنَٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۭ بَهِيجٍ

And I spread the earth in a manner fitting to live on, placing within it firm mountains so that it does not shake. I also caused all types of beautiful plants and trees to grown on it.

And I spread the earth in a manner fitting to live on, placing within it firm mountains so that it does not shake. I also caused all types of beautiful plants and trees to grown on it.

As instruction and reminder to every penitent creature.

A perception and an understanding, for every bondman who inclines.

for an insight and a reminder to every penitent servant.

thus offering an insight and a reminder unto every human being who willingly turns unto God.

An insight and an admonition for every bondman penitent.

An insight and a Reminder for every slave turning to Allah (i.e. the one who believes in Allah and performs deeds of His obedience, and always begs His pardon).

A lesson and a reminder for every penitent worshiper.

All these are to serve as eye openers and as a lesson to every being who is prone to turn (to the Truth).

An insight and a Reminder for every servant who turns to Allah in repentance.

A vision and a reminder for every penitent slave.

[In this there is] an insight and admonition for every penitent servant.

as a lesson and a reminder to every penitent worshiper.

Giving insight and a reminder for every servant who turns [to Allah].

This is a reminder and it sharpens the insight of every servant of God who turns to Him in repentance.

To give sight and as a reminder to every servant who turns frequently (to Allah).

Tab<u>s</u>iratan wa<u>th</u>ikr<u>a</u> likulli AAabdin muneeb<b>in</b>

as a lesson and reminder for every human being who turns to God;

To be observed and commemorated by every devotee turning (to Allah).

50

تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُّنِيبٍ

I created all that as an enlightenment and reminder for every servant who turns to his Lord in obedience.

I created all that as an enlightenment and reminder for every servant who turns to his Lord in obedience.

And We send down water as a blessing from the sky, and grow gardens with it and the grain for harvest,

And We sent down the auspicious water from the sky, therefore producing gardens with it, and the grain that is harvested.

And We sent down out of heaven water blessed, and caused to grow thereby gardens and grain of harvest

And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain,

And We have sent down from the heaven water brest wherewith We have caused gardens to grow and the grain reaped.

And We send down blessed water (rain) from the sky, then We produce therewith gardens and grain (every kind of harvests) that are reaped.

And We brought down from the sky blessed water, and produced with it gardens and grain to harvest.

We also sent down blessed water from the heaven, wherewith We caused gardens and harvest-grain to grow,

And We send down blessed water (rain) from the sky, then We produce therewith Jannat and grain that are reaped.

And We send down from the sky blessed water whereby We give growth unto gardens and the grain of crops,

We send down from the sky salubrious water, with which We grow gardens and the grain which is harvested,

We sent down blessed water from the sky with which We caused gardens and the grains of harvest to grow,

And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest

We have sent blessed water down from the sky to grow gardens, harvestable crops

And We send down from the cloud water abounding in good, then We cause to grow thereby gardens and the grain that is reaped,

Wanazzaln<u>a</u> mina a<b>l</b>ssam<u>a</u>i m<u>a</u>an mub<u>a</u>rakan faanbatn<u>a</u> bihi jann<u>a</u>tin wa<u>h</u>abba al<u>h</u>a<u>s</u>eed<b>i</b>

and We have sent down from the sky blessed water with which We have brought forth gardens and grain to be harvested,

And We send down from the sky rain charted with blessing, and We produce therewith gardens and Grain for harvests;

50

وَنَزَّلْنَا مِنَ ٱلسَّمَآءِ مَآءً مُّبَٰرَكًا فَأَنۢبَتْنَا بِهِۦ جَنَّٰتٍ وَحَبَّ ٱلْحَصِيدِ

And I send down rainwater from the sky, which contains abundant benefits and goodness. With that water, I then cause gardens to grow and the crops you harvest, i.e. barley etc.

And I send down rainwater from the sky, which contains abundant benefits and goodness. With that water, I then cause gardens to grow and the crops you harvest, i.e. barley etc.

And tall date-palms with their spathes pile on pile

And high date-palms with lush fruit.

and tall palm-trees with spathes compact,

and tall palm-trees with their thickly-clustered dates,

And tall date-palms laden with clusters ranged.

And tall date-palms, with ranged clusters;

And the soaring palm trees, with clustered dates.

and tall palm-trees with their thickly-clustered spathes;

And date palms Basiqat, with arranged clusters.

And lofty date-palms with ranged clusters,

and tall date palms with regularly set spathes,

and tall palmtrees with compact spathes

And lofty palm trees having fruit arranged in layers -

and tall palm-trees with clusters of dates

And the tall palm-trees having spadices closely set one above another,

Wa<b>al</b>nnakhla b<u>a</u>siq<u>a</u>tin lah<u>a</u> <u>t</u>alAAun na<u>d</u>eed<b>un</b>

and tall palm-trees with their thickly-clustered dates,

And tall (and stately) palm-trees, with shoots of fruit-stalks, piled one over another;-

50

وَٱلنَّخْلَ بَاسِقَٰتٍ لَّهَا طَلْعٌ نَّضِيدٌ

I also cause tall date palms to grow, which have closely arranged minute flowers, one above the other.

I also cause tall date palms to grow, which have closely arranged minute flowers, one above the other.

As a provision for men, and enlivened a region that was dead. Even thus will be the life after death.

As sustenance for the bondmen; and with it We revived a dead city; this is how you will be raised.

a provision for the servants, and thereby We revived a land that was dead. Even so is the coming forth.

as sustenance appor­tioned to men; and by [all] this We bring dead land to life: [and] even so will be [man’s] coming-forth from death.

As a provision for our bondmen; and therewith We have quickened a dead land. Even so will be the coming forth.

A provision for (Allah's) slaves. And We give life therewith to a dead land. Thus will be the resurrection (of the dead).

As sustenance for the servants. And We revive thereby a dead town. Likewise is the resurrection.

all this as sustenance for Our servants. And thus We do bring the dead land back to life with water. Such shall be the coming forth (of human beings from the earth).

A provision for the servants. And We give life therewith to a dead land. Thus will be the Resurrection.

Provision (made) for men; and therewith We quicken a dead land. Even so will be the resurrection of the dead.

as a provision for Our servants, and with it We revive a dead country. Likewise will be the rising [from the dead].

as a provision for the worshipers; thereby We revived a land that was dead. Such shall be the emerging.

As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection.

as sustenance for My servants. With this We have brought the dead land back to life. Thus, will also be your resurrection.

A sustenance for the servants, and We give life thereby to a dead land; thus is the rising.

Rizqan lilAAib<u>a</u>di waa<u>h</u>yayn<u>a</u> bihi baldatan maytan ka<u>tha</u>lika alkhurooj<b>u</b>

as a provision for human beings; and by [all] this We bring dead land to life. Such shall be the Resurrection.

As sustenance for (Allah's) Servants;- and We give (new) life therewith to land that is dead: Thus will be the Resurrection.

50

رِّزْقًا لِّلْعِبَادِ وَأَحْيَيْنَا بِهِۦ بَلْدَةً مَّيْتًا كَذَٰلِكَ ٱلْخُرُوجُ

I cause all that to grow, as provision for the servants so that they can eat from it. I also revive through the rainwater barren lands which have no growth, and just as I revive the barren earth I will also revive the dead who will emerge alive.

I cause all that to grow, as provision for the servants so that they can eat from it. I also revive through the rainwater barren lands which have no growth, and just as I revive the barren earth I will also revive the dead who will emerge alive.

The people of Noah, Ar-Rass and Thamud denied before you,

Before these, the people of Nooh had denied, and so did the dwellers of Rass and the Thamud.

Cried lies before them the people of Noah and the men of Er-Rass, and Thamood,

[Long] before those [who now deny resur­rection] did Noah’s people give the lie to this truth, and [so did] the folk of Ar-Rass, and [the tribes of] Thamud

And before them the people of Nuh belied, and so did the dwellers Of Rass and the Thamud.

Denied before them (i.e. these pagans of Makkah who denied you, O Muhammad SAW) the people of Nuh (Noah), and the dwellers of Rass, and the Thamud,

Before them the people of Noah denied the truth, and so did the dwellers of Russ, and Thamood.

In the past Noah's people, and the people of Rass and Thamud gave the lie (to Messengers),

Denied before them the people of Nuh, and the Dwellers of Rass, and Thamud,

The folk of Noah denied (the truth) before them, and (so did) the dwellers at Ar-Rass and (the tribe of) Thamud,

The people of Noah denied before them, and [so did] the people of Rass and Thamud,

Before them, the nation of Noah, the nation of ArRass belied and so did Thamood

The people of Noah denied before them, and the companions of the well and Thamud

The people of Noah, dwellers of the Ra's, Thamud,

(Others) before them rejected (prophets): the people of Nuh and the dwellers of Ar-Rass and Samood,

Ka<u>thth</u>abat qablahum qawmu noo<u>h</u>in waa<u>s</u><u>ha</u>bu a<b>l</b>rrassi wathamood<b>u</b>

Before them, the people of Noah and the people of Rass denied this truth; and so did the people of Thamud.

Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud,

50

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَٰبُ ٱلرَّسِّ وَثَمُودُ

O Messenger! Before these people who have rejected you, many nations rejected their Prophets. The people of Noah, the people of The Well and the Thamud all denied their Prophets.

O Messenger! Before these people who have rejected you, many nations rejected their Prophets. The people of Noah, the people of The Well and the Thamud all denied their Prophets.

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

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

<h2 class="title">Reminding the Quraysh of the Destruction of earlier Disbelieving Nations</h2><p>Allah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan,</p><div class="text_uthmani arabic">وَثَمُودُوَعَادٌ وَفِرْعَوْنُ وَإِخْوَنُ لُوطٍ </div><p>(...and Thamud, and `Ad, and Fir`awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had,</p><div class="text_uthmani arabic">وَأَصْحَـبُ الاٌّيْكَةِ</div><p>(And the Dwellers of Al-Aykah), they are the nation of Shu`ayb, peace be upon him,</p><div class="text_uthmani arabic">وَقَوْمُ تُّبَّعٍ</div><p>(and the people of Tubba`), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah.</p><div class="text_uthmani arabic">كُلٌّ كَذَّبَ الرُّسُلَ</div><p>(Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ </div><p>(The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said,</p><div class="text_uthmani arabic">فَحَقَّ وَعِيدِ</div><p>(so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger.</p><h2 class="title">Repeating the Creation is Easier than originating It</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">أَفَعَيِينَا بِالْخَلْقِ الاٌّوَّلِ</div><p>(Were We then tired with the first creation) meaning, `did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible'</p><div class="text_uthmani arabic">بَلْ هُمْ فِى لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ</div><p>(Nay, they are in confused doubt about a new creation.) meaning, `starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ</div><p>(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), and,</p><div class="text_uthmani arabic">وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ </div><div class="text_uthmani arabic">قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلّ خَلْقٍ عَلِيمٌ-</div><p>(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) aWe mentioned earlier a Hadith collected in the Sahih,</p><div class="text_uthmani arabic">«يَقُولُ اللهُ تَعَالَى يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِه»</div><p>(Allah the Exalted said, "Son of `Adam insults Me when he says, `He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")</p>

Reminding the Quraysh of the Destruction of earlier Disbelieving NationsAllah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan,وَثَمُودُوَعَادٌ وَفِرْعَوْنُ وَإِخْوَنُ لُوطٍ (...and Thamud, and `Ad, and Fir`awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had,وَأَصْحَـبُ الاٌّيْكَةِ(And the Dwellers of Al-Aykah), they are the nation of Shu`ayb, peace be upon him,وَقَوْمُ تُّبَّعٍ(and the people of Tubba`), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah.كُلٌّ كَذَّبَ الرُّسُلَ(Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said,كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said,فَحَقَّ وَعِيدِ(so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger.Repeating the Creation is Easier than originating ItAllah the Exalted said,أَفَعَيِينَا بِالْخَلْقِ الاٌّوَّلِ(Were We then tired with the first creation) meaning, `did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible'بَلْ هُمْ فِى لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ(Nay, they are in confused doubt about a new creation.) meaning, `starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said,وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), and,وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلّ خَلْقٍ عَلِيمٌ-(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) aWe mentioned earlier a Hadith collected in the Sahih,«يَقُولُ اللهُ تَعَالَى يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِه»(Allah the Exalted said, "Son of `Adam insults Me when he says, `He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")

As did the people of 'Ad and Pharaoh and the brethren of Lot,

And the tribe of A’ad, and Firaun, and the fellowmen of Lut.

and Ad and Pharaoh, the brothers of Lot,

and Ad, and Pharaoh, and Lot’s brethren,

And the A-ad, and Fir'awn. and the brethren of Lut.

And 'Ad, and Fir'aun (Pharaoh), and the brethren of Lout (Lot),

And Aad, and Pharaoh, and the brethren of Lot.

and so did 'Ad, and Pharaoh and Lot's brethren,

And `Ad, and Fir`awn, and the brethren of Lut,

And (the tribe of) A'ad, and Pharaoh, and the brethren of Lot,

and ‘Ad, Pharaoh, and the brethren of Lot,

and Aad, Pharaoh and the brothers of Lot,

And 'Aad and Pharaoh and the brothers of Lot

Ad, the Pharaoh, Lot,

And Ad and Firon and Lut's brethren,

WaAA<u>a</u>dun wafirAAawnu waikhw<u>a</u>nu loo<u>t</u><b>in</b>

And the tribe of 'Ad, and Pharaoh, and the brethren of Lot,

The 'Ad, Pharaoh, the brethren of Lut,

50

وَعَادٌ وَفِرْعَوْنُ وَإِخْوَٰنُ لُوطٍ

The Aad and people of Pharaoh, together with the people of Lot, all denied their Prophets.

The Aad and people of Pharaoh, together with the people of Lot, all denied their Prophets.

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

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

And the dwellers of the Wood and people of Tubba'. Each of them denied the apostles. So My threat became a reality.

And the Dwellers of the Woods, and the people of Tubb’a; each one of them one denied the Noble Messengers, so My promised punishment proved true.

the men of the Thicket, the people of Tubba'. Every one cried lies to the Messengers, and My threat came true.

and the dwellers of the wooded dales [of Madyan], and the people of Tubba: they all gave the lie to the apostles - and thereupon that whereof I had warned [them] came true.

And the dwellers in the wood, and the people of Tubba. Each one belied the apostles, wherefore fulfilled was My judgement.

And the dwellers of the Wood, and the people of Tubba'; everyone of them denied (their) Messengers, so My Threat took effect.

And the Dwellers of the Woods, and the people of Tubba. They all rejected the messengers, so My threat came true.

and the people of Aykah, and the people of Tubba'. They all gave the lie to the Messengers. Thereafter My threat of chastisement against them was fulfilled.

And the Dwellers of Al-Aykah, and the people of Tubba`. Everyone of them denied (their) Messengers, so My threat took effect.

And the dwellers in the wood, and the folk of Tubb'a: every one denied their messengers, therefor My threat took effect.

and the inhabitants of Aykah and the people of Tubbac. Each [of them] impugned the apostles, and so My threat became due [against them].

the dwellers of the Thicket and the nation of Tubba', all belied their Messengers, therefore My threat was realized.

And the companions of the thicket and the people of Tubba'. All denied the messengers, so My threat was justly fulfilled.

dwellers of the forest, and the people of Tubba had all rejected the Prophets. Thus, they became subject to Our torment.

And the dwellers of the grove and the people of Tuba; all rejected the apostles, so My threat came to pass.

Waa<u>s</u><u>ha</u>bu alaykati waqawmu tubbaAAin kullun ka<u>thth</u>aba a<b>l</b>rrusula fa<u>h</u>aqqa waAAeed<b>i</b>

and the dwellers of the Wood, and the people of Tubba': every one denied their messengers, and so My warning came true.

The Companions of the Wood, and the People of Tubba'; each one (of them) rejected the messengers, and My warning was duly fulfilled (in them).

50

وَأَصْحَٰبُ ٱلْأَيْكَةِ وَقَوْمُ تُبَّعٍ كُلٌّ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِيدِ

The people of Shu‘ayb: the people of the Thicket, also denied their Prophet. The punishment that Allah promised them was then proven.

The people of Shu‘ayb: the people of the Thicket, also denied their Prophet. The punishment that Allah promised them was then proven.

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

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

Were We exhausted by the act of the first creation? And yet they are confused about a new creation.

So did We tire by creating the first time? Rather they doubt being created again.

What, were We wearied by the first creation? No indeed; but they are in uncertainty as to the new creation.

Could We, then, be [thought of as being] worn out by the first creation? Nay - but some people are [still] lost in doubt about [the possibility of] a new creation!

Are We then wearied with the first creation? Aye! they are in dubiety regarding a new creation.

Were We then tired with the first creation? Nay, They are in confused doubt about a new creation (i.e. Resurrection)?

Were We fatigued by the first creation? But they are in doubt of a new creation.

Did We, then, become worn out by the first creation? Not at all; but they are in doubt about a fresh creation.

Were We then tired with the first creation Nay, they are in confused doubt about a new creation.

Were We then worn out by the first creation? Yet they are in doubt about a new creation.

Have We been exhausted by the first creation? No, they are in doubt about a new creation.

What, were We wearied by the first creation? No, indeed; yet they are in doubt about a new creation.

Did We fail in the first creation? But they are in confusion over a new creation.

Did We fail to accomplish the first creation? Of course, We did not; We have all power over all things. Yet they are confused about a new creation.

Were We then fatigued with the first creation? Yet are they in doubt with regard to a new creation.

AfaAAayeen<u>a</u> bi<b>a</b>lkhalqi alawwali bal hum fee labsin min khalqin jadeed<b>in</b>

Were We then worn out by the first creation? Yet they are in doubt about a second creation.

Were We then weary with the first Creation, that they should be in confused doubt about a new Creation?

50

أَفَعَيِينَا بِٱلْخَلْقِ ٱلْأَوَّلِ بَلْ هُمْ فِى لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ

Am I then incapable of having created you in the first instance, that I am incapable of resurrecting you? Rather, they are in confusion about a new creation after their previous creation.

Am I then incapable of having created you in the first instance, that I am incapable of resurrecting you? Rather, they are in confusion about a new creation after their previous creation.

He created man and surely know what misdoubts arise in their hearts; for We are closer to him than his jugular vein.

And indeed We have created man and We know what his soul instils in him; and We are nearer to him than the hearts artery.

We indeed created man; and We know what his soul whispers within him, and We are nearer to him than the jugular vein.

NOW, VERILY, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein.

And assuredly We have created man and We know whatsoever his soul whispereth Unto him, and We are nigher Unto him than his jugular vein.

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge).

We created the human being, and We know what his soul whispers to him. We are nearer to him than his jugular vein.

Surely We have created man, and We know the promptings of his heart, and We are nearer to him than even his jugular vein.

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein.

We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.

Certainly We have created man and We know to what his soul tempts him, and We are nearer to him than his jugular vein.

Indeed, We created the human. We know the whisperings of his soul, and are closer to him than the jugular vein.

And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein

We swear that We have created the human being and We know what his soul whispers to him. We are closer to him than even his jugular vein.

And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life-vein.

Walaqad khalaqn<u>a</u> alins<u>a</u>na wanaAAlamu m<u>a</u> tuwaswisu bihi nafsuhu wana<u>h</u>nu aqrabu ilayhi min <u>h</u>abli alwareed<b>i</b>

We created man -- We know the promptings of his soul, and are closer to him than his jugular vein --

It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.

50

وَلَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ

And I have already created man and know what his soul whispers to him, and I am closer to him than [his] jugular vein. Verily, I created the human and I know the thoughts and desires that pass his mind. I am closer to him than the vein that is present in his neck and connected to his heart.

And I have already created man and know what his soul whispers to him, and I am closer to him than [his] jugular vein. Verily, I created the human and I know the thoughts and desires that pass his mind. I am closer to him than the vein that is present in his neck and connected to his heart.

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

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

<h2 class="title">Allah encompasses and watches all of Man's Activity</h2><p>Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ اللهَ تَعَالَى تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»</div><p>(Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted,</p><div class="text_uthmani arabic">وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ</div><p>(And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained `We' in the Ayah to mean `Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that `We' refers to `Allah's knowledge'), for Allah did not say, `and I am closer to him than his jugular vein.' Rather, He said,</p><div class="text_uthmani arabic">وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ</div><p>(And We are nearer to him than his jugular vein. ) just as He said in the case of dying persons,</p><div class="text_uthmani arabic">وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ </div><p>(But We are nearer to him than you, but you see not.) (56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said,</p><div class="text_uthmani arabic">إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ </div><p>(Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.) (15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet , who is truthful and was told the truth, told us. Allah's statement here,</p><div class="text_uthmani arabic">إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ</div><p>((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind.</p><div class="text_uthmani arabic">عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ</div><p>(one sitting on the right and one on the left.) means ready to note,</p><div class="text_uthmani arabic">مَّا يَلْفِظُ</div><p>(whatever he utters), in reference to the human,</p><div class="text_uthmani arabic">مِن قَوْلٍ</div><p>(of a word), means any word that he or she speaks,</p><div class="text_uthmani arabic">إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ</div><p>(but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said,</p><div class="text_uthmani arabic">وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ - كِرَاماً كَـتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ </div><p>(But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.) (82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَى عَلَيْهِ بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاه»</div><p>(Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" `Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih.</p><h2 class="title">Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering</h2><p>Allah the Exalted and Most High said,</p><div class="text_uthmani arabic">وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ </div><p>(And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, `O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,'</p><div class="text_uthmani arabic">ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ</div><p>(This is what you have been avoiding!), means, `this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet said, while wiping sweat from his face when the stupor of death overcame him,</p><div class="text_uthmani arabic">«سُبْحَانَ اللهِ إِنَّ لِلْمَوْتِ لَسَكَرَات»</div><p>(Glory be to Allah! Verily, death has its stupor.) The Ayah,</p><div class="text_uthmani arabic">ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ</div><p>(This is what you have been avoiding!) has two possible meanings. One of them is this: `what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, `you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu`jam Al-Kabir from Samurah who said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْن، فَجَاءَ يَسْعَى حَتْى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَات»</div><p>(The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, `O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said,</p><div class="text_uthmani arabic">وَنُفِخَ فِى الصُّورِ ذَلِكَ يَوْمَ الْوَعِيدِ </div><p>(And the Trumpet will be blown -- that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah said in a Hadith,</p><div class="text_uthmani arabic">«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه»</div><p>(How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)) They said, "O Allah's Messenger, what should we say" He said,</p><div class="text_uthmani arabic">«قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيل»</div><p>(Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said,</p><div class="text_uthmani arabic">وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ </div><p>(And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi`, the freed servant of Thaqif, that he heard `Uthman bin `Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah,</p><div class="text_uthmani arabic">وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ </div><p>(And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted,</p><div class="text_uthmani arabic">لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ </div><p>(Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said,</p><div class="text_uthmani arabic">لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا</div><p>(Indeed you were heedless of this.), of this Day,</p><div class="text_uthmani arabic">فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ</div><p>(Now We have removed from you, your covering, and sharp is your sight this Day!) `your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrec- tion. However, having sight will not be helpful to the dis- believers on that Day, for Allah the Exalted said,</p><div class="text_uthmani arabic">أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا</div><p>(How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!) (19:38), and,</p><div class="text_uthmani arabic">وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ </div><p>(And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)</p><div class="text_uthmani arabic">وَقَالَ قَرِينُهُ هَـذَا مَا لَدَىَّ عَتِيدٌ - أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ - مَّنَّـعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ - الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ - قَالَ قرِينُهُ رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ - قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ </div>

Allah encompasses and watches all of Man's ActivityAllah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah said,«إِنَّ اللهَ تَعَالَى تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»(Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted,وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ(And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained `We' in the Ayah to mean `Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that `We' refers to `Allah's knowledge'), for Allah did not say, `and I am closer to him than his jugular vein.' Rather, He said,وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ(And We are nearer to him than his jugular vein. ) just as He said in the case of dying persons,وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ (But We are nearer to him than you, but you see not.) (56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said,إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.) (15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet , who is truthful and was told the truth, told us. Allah's statement here,إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind.عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ(one sitting on the right and one on the left.) means ready to note,مَّا يَلْفِظُ(whatever he utters), in reference to the human,مِن قَوْلٍ(of a word), means any word that he or she speaks,إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ(but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said,وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ - كِرَاماً كَـتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.) (82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah said,«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَى عَلَيْهِ بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاه»(Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" `Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih.Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of GatheringAllah the Exalted and Most High said,وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, `O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,'ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ(This is what you have been avoiding!), means, `this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet said, while wiping sweat from his face when the stupor of death overcame him,«سُبْحَانَ اللهِ إِنَّ لِلْمَوْتِ لَسَكَرَات»(Glory be to Allah! Verily, death has its stupor.) The Ayah,ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ(This is what you have been avoiding!) has two possible meanings. One of them is this: `what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, `you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu`jam Al-Kabir from Samurah who said that the Messenger of Allah said,«مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْن، فَجَاءَ يَسْعَى حَتْى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَات»(The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, `O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said,وَنُفِخَ فِى الصُّورِ ذَلِكَ يَوْمَ الْوَعِيدِ (And the Trumpet will be blown -- that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah said in a Hadith,«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه»(How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)) They said, "O Allah's Messenger, what should we say" He said,«قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيل»(Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said,وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi`, the freed servant of Thaqif, that he heard `Uthman bin `Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah,وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted,لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said,لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا(Indeed you were heedless of this.), of this Day,فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ(Now We have removed from you, your covering, and sharp is your sight this Day!) `your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrec- tion. However, having sight will not be helpful to the dis- believers on that Day, for Allah the Exalted said,أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا(How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!) (19:38), and,وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)وَقَالَ قَرِينُهُ هَـذَا مَا لَدَىَّ عَتِيدٌ - أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ - مَّنَّـعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ - الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ - قَالَ قرِينُهُ رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ - قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ

When the two (angels) who keep the account, one sitting on the right, one on the left, take it down,

When the two receiving angels receive from him, one seated on the right and one on the left.

When the two angels meet together, sitting one on the right, and one on the left,

[And so,] whenever the two demands [of his nature] come face to face, contending from the right and from the left,

Behold! when the two receivers receive-one on the right hand and one on the left a sitter.

(Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions).

As the two receivers receive, seated to the right and to the left.

Moreover, there are two scribes, one each sitting on the right and the left, recording everything.

(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left.

When the two Receivers receive (him), seated on the right hand and on the left,

When the twin recorders record [his deeds], seated on the right hand and on the left:

When both receivers (the angels) receive, one on his right, the other on his left,

When the two receivers receive, seated on the right and on the left.

Since the two scribes are sitting on each of his shoulders, he does not utter a word which is not recorded immediately by the watchful scribes.

When the two receivers receive, sitting on the right and on the left.

I<u>th</u> yatalaqq<u>a</u> almutalaqqiy<u>a</u>ni AAani alyameeni waAAani a<b>l</b>shshim<u>a</u>li qaAAeed<b>un</b>

and the two recording angels are recording, sitting on the right and the left:

Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left.

50

إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ

When the two receivers receive, seated on the right and on the left. When the two receiving angels receive his deeds: one sitting on his right, and the other seated on his left.

When the two receivers receive, seated on the right and on the left. When the two receiving angels receive his deeds: one sitting on his right, and the other seated on his left.

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

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

There is not a word he utters but an observer is ready (to make note of it).

He does not utter a single word, without a ready recorder seated next to him.

not a word he utters, but by him is an observer ready.

not even a word can he utter but there is a watcher with him, ever-present.

Not a word he uttereth but there is with him a watcher ready.

Not a word does he (or she) utter, but there is a watcher by him ready (to record it).

Not a word does he utter, but there is a watcher by him, ready.

He utters not a word, but there is a vigilant watcher at hand.

Not a word does he (or she) utter but there is a watcher by him ready (to record it).

He uttereth no word but there is with him an observer ready.

he says no word but that there is a ready observer beside him.

whatever phrase he utters, an observer is present.

Man does not utter any word except that with him is an observer prepared [to record].

The human being will certainly experience the agony of death

He utters not a word but there is by him a watcher at hand.

M<u>a</u> yalfi<i><u>th</u></i>u min qawlin ill<u>a</u> ladayhi raqeebun AAateed<b>un</b>

each word he utters shall be noted down by a vigilant guardian.

Not a word does he utter but there is a sentinel by him, ready (to note it).

50

مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

Man does not utter any word except that with him is an observer prepared [to record]. He does not utter any statement except that there is an angel anticipating whatever he says, present.

Man does not utter any word except that with him is an observer prepared [to record]. He does not utter any statement except that there is an angel anticipating whatever he says, present.

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

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

The palsy of death will surely come. This is what you wished to avert.

And the hardship of death came with the truth; “This is what you were escaping from!”

And death's agony comes in truth; that is what thou wast shunning!

And [then,] the twilight of death brings with it the [full] truth that [very thing, O man,] from which thou wouldst always look away! –

And the stupor of death will come in truth: this is that which thou hast been shunning.

And the stupor of death will come in truth: "This is what you have been avoiding!"

The daze of death has come in truth: “This is what you tried to evade.”

Lo, the agony of death has indeed come with the Truth. That is what you had sought to avoid.

And the stupor of death will come in truth: "This is what you have been avoiding!"

And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun.

The throes of death bring the truth: ‘This is what you used to shun!’

And when the agony of death comes in truth (they will say): 'This is what you have been trying to avoid'

And the intoxication of death will bring the truth; that is what you were trying to avoid.

and (the human being will be told), "This is what you had been trying to run away from".

And the stupor of death will come in truth; that is what you were trying to escape.

Waj<u>a</u>at sakratu almawti bi<b>a</b>l<u>h</u>aqqi <u>tha</u>lika m<u>a</u> kunta minhu ta<u>h</u>eed<b>u</b>

The trance of death will come revealing the truth: that is what you were trying to escape.

And the stupor of death will bring Truth (before his eyes): "This was the thing which thou wast trying to escape!"

50

وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

And the intoxication of death will bring the truth; that is what you were trying to avoid. The pangs of death are a reality and will come; there is no escaping from them. O negligent human! That is what you used to turn away from and delay.

And the intoxication of death will bring the truth; that is what you were trying to avoid. The pangs of death are a reality and will come; there is no escaping from them. O negligent human! That is what you used to turn away from and delay.

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

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

And the trumpet blast will sound: It would be the Day of Doom.

And the Trumpet was blown; “This is the Day of the promised punishment.”

And the Trumpet shall be blown; that is the Day of the Threat.

and [in the end] the trumpet [of resurrection] will be blown: that will be the Day of a warning fulfilled.

And the trumpet will be blown: this is the Day of the Threatening.

And the Trumpet will be blown, that will be the Day whereof warning (had been given) (i.e. the Day of Resurrection).

And the Trumpet is blown: “This is the Promised Day.”

And then the Trumpet was blown. This is the day of the promised chastisement.

And the Trumpet will be blown -- that will be the Day of the threat.

And the trumpet is blown. This is the threatened Day.

And the Trumpet will be blown: ‘This is the promised day.’

And the Horn shall be blown; that is the Day of Threat!

And the Horn will be blown. That is the Day of [carrying out] the threat.

The trumpet will certainly be sounded. This will be the day (about which you) were threatened.

And the trumpet shall be blown; that is the day of the threatening.

Wanufikha fee a<b>l</b><u>ss</u>oori <u>tha</u>lika yawmu alwaAAeed<b>i</b>

The trumpet will be sounded. This is the Day [you were] warned of.

And the Trumpet shall be blown: that will be the Day whereof Warning (had been given).

50

وَنُفِخَ فِى ٱلصُّورِ ذَٰلِكَ يَوْمُ ٱلْوَعِيدِ

And the Horn will be blown. That is the Day of [carrying out] the threat. The angel appointed to blow the trumpet will blow for the second time. That is the Day of Judgement, the day of the punishment the disbelievers and sinners have been warned of.

And the Horn will be blown. That is the Day of [carrying out] the threat. The angel appointed to blow the trumpet will blow for the second time. That is the Day of Judgement, the day of the punishment the disbelievers and sinners have been warned of.

Each soul will come with a driver and a witness.

And every soul came, along with a herder and a witness.

And every soul shall come, and with it a driver and a witness.

And every human being will come forward with [his erstwhile] inner urges and [his] conscious mind,

And there shall come every soul therewith shall be a driver and a witness.

And every person will come forth along with an (angel) to drive (him), and an (angel) to bear witness.

And every soul will come forward, accompanied by a driver and a witness.

Everyone has come, each attended by one who will drive him on, and another who will bear witness.

And every person will come forth along with a Sa'iq and a Shahid.

And every soul cometh, along with it a driver and a witness.

Every soul will come accompanied by [two angels], a driver, and a witness:

Each soul shall come with a driver, and a witness.

And every soul will come, with it a driver and a witness.

Every soul will be accompanied (by an angel) behind him and another as a witness.

And every soul shall come, with it a driver and a witness.

Waj<u>a</u>at kullu nafsin maAAah<u>a</u> s<u>a</u>iqun washaheed<b>un</b>

Each person will arrive attended by an [angel] to drive him on and another to bear witness.

And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness.

50

وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ

And every soul will come, with it a driver and a witness. Each soul will come with an angel driving it, and an angel testifying against it for its deeds.

And every soul will come, with it a driver and a witness. Each soul will come with an angel driving it, and an angel testifying against it for its deeds.

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

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

(And the driver will say:) "You were oblivious of this, so we have removed the veil, and how keen is your sight today!"

“You were indeed neglectful of this, so We have removed the veil for you, and your eyesight is sharp this day.”

'Thou wast heedless of this; therefore We have now removed from thee thy covering, and so thy sight today is piercing.'

[and will be told:] “Indeed, unmindful hast thou been of this [Day of Judgment]; but now We have lifted from thee thy veil, and sharp is thy sight today!”

Assuredly thou wast in neglect thereof; now We have removed from off thee thy veil, so thy sight Today is piercing.

(It will be said to the sinners): "Indeed you were heedless of this, now We have removed your covering, and sharp is your sight this Day!"

“You were in neglect of this, so We lifted your screen from you, and your vision today is keen.”

You were heedless of this. Now We have removed your veil and so your vision today is sharp.

(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!"

(And unto the evil-doer it is said): Thou wast in heedlessness of this. Now We have removed from thee thy covering, and piercing is thy sight this day.

[he will be told] ‘You were certainly oblivious of this. We have removed your veil from you, and so today your eyesight is acute.’

(It will be said): 'Of this you have been heedless. Therefore, we have now removed your covering. Today your sight is sharp'

[It will be said], "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp."

(He will be told), "You were completely heedless of this day. We have removed the veil from your eyes and your vision will now be sharp and strong".

Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.

Laqad kunta fee ghaflatin min h<u>atha</u> fakashafn<u>a</u> AAanka ghi<u>ta</u>aka faba<u>s</u>aruka alyawma <u>h</u>adeed<b>un</b>

You were heedless of this, but now We have removed your veil, so your sight today is sharp.

(It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this Day!"

50

لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌ

[It will be said], “You were certainly in heedlessness of this, and I have removed from you your cover, so your sight, this Day, is sharp.” It will be said to this human who is being driven, verily, in the world you were in neglect regarding this day because of you being deceived by your desires and pleasures. So I have removed your neglect from you by the punishment and horror you see before you. Your eyesight is sharp today; you now see everything you were neglectful of!

[It will be said], “You were certainly in heedlessness of this, and I have removed from you your cover, so your sight, this Day, is sharp.” It will be said to this human who is being driven, verily, in the world you were in neglect regarding this day because of you being deceived by your desires and pleasures. So I have removed your neglect from you by the punishment and horror you see before you. Your eyesight is sharp today; you now see everything you were neglectful of!

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

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

His companion will say: "Here is (the record) I have ready with me."

And his accompanying angel said, “This is the record of your deeds, available with me.”

And his comrade shall say, 'This is what I have, made ready.'

And one part of him will say: “This it is that has been ever-present with me!”

And his companion will say: this is that which with me is ready.

And his companion (angel) will say: "Here is (this Record) ready with me!"

And His escort will say, “This is what I have ready with me.”

His companion said: “Here is he who was in my charge.”

And his companion (angel) will say: "Here is (his record) ready with me!"

And (unto the evil-doer) his comrade saith: This is that which I have ready (as testimony).

Then his companion [angel] will say, ‘This is what is ready with me [of his record of deeds].’

And his companion will say: 'This is that which I have present'

And his companion, [the angel], will say, "This [record] is what is with me, prepared."

His (angelic) companion will say, "(Lord), the record of his deeds is with me and is all ready".

And his companions shall say: This is what is ready with me.

Waq<u>a</u>la qareenuhu h<u>atha</u> m<u>a</u> ladayya AAateed<b>un</b>

His companion attendant will say, "I have here his record ready."

And his Companion will say: "Here is (his Record) ready with me!"

50

وَقَالَ قَرِينُهُۥ هَٰذَا مَا لَدَىَّ عَتِيدٌ

And his companion, [the angel], will say, “This [record] is what is with me, prepared.” His companion, the angel appointed to him will say, “These are his actions I have with me that I present, without any increase nor decrease.”

And his companion, [the angel], will say, “This [record] is what is with me, prepared.” His companion, the angel appointed to him will say, “These are his actions I have with me that I present, without any increase nor decrease.”

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

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

<h2 class="title">The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire</h2><p>Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say,</p><div class="text_uthmani arabic">هَـذَا مَا لَدَىَّ عَتِيدٌ</div><p>("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying,</p><div class="text_uthmani arabic">أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ </div><p>(Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination,</p><div class="text_uthmani arabic">أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ </div><p>(Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood,</p><div class="text_uthmani arabic">مَّنَّـعٍ لِّلْخَيْرِ</div><p>(Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity,</p><div class="text_uthmani arabic">مُعْتَدٍ</div><p>(transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said,</p><div class="text_uthmani arabic">مُرِيبٍ</div><p>(doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior,</p><div class="text_uthmani arabic">الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ</div><p>(who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him,</p><div class="text_uthmani arabic">فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ</div><p>(Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa`id Al-Khudri said that the Prophet said,</p><div class="text_uthmani arabic">«يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّم»</div><p>(A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)"</p><h2 class="title">Man and Devil dispute before Allah</h2><p>Allah's saying;</p><div class="text_uthmani arabic">قَالَ قرِينُهُ</div><p>(His companion will say), refers to the devil who is entrusted to every man, according to `Abdullah bin `Abbas, Mujahid, Qatadah and several othes. He will say,</p><div class="text_uthmani arabic">رَبَّنَا مَآ أَطْغَيْتُهُ</div><p>(Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying,</p><div class="text_uthmani arabic">رَبَّنَا مَآ أَطْغَيْتُهُ</div><p>(Our Lord! I did not push him to transgression) meaning, "I did not lead him astray,"</p><div class="text_uthmani arabic">وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ</div><p>(but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah,</p><div class="text_uthmani arabic">وَقَالَ الشَّيْطَـنُ لَمَّا قُضِىَ الاٌّمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى فَلاَ تَلُومُونِى وَلُومُواْ أَنفُسَكُمْ مَّآ أَنَاْ بِمُصْرِخِكُمْ وَمَآ أَنتُمْ بِمُصْرِخِىَّ إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّـلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ </div><p>(And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.") (14:22) Allah the Exalted said,</p><div class="text_uthmani arabic">قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ</div><p>((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare,</p><div class="text_uthmani arabic">رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ</div><p>(Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them,</p><div class="text_uthmani arabic">لاَ تَخْتَصِمُواْ لَدَىَّ</div><p>(Dispute not in front of Me,) or `before Me,'</p><div class="text_uthmani arabic">وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ</div><p>(I had already in advance sent you the threat.) `I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,'</p><div class="text_uthmani arabic">مَا يُبَدَّلُ الْقَوْلُ لَدَىَّ</div><p>(The Sentence that comes from Me cannot be changed, ) "I have made My decision," according to the explanation of Mujahid,</p><div class="text_uthmani arabic">وَمَآ أَنَاْ بِظَلَّـمٍ لِّلْعَبِيدِ</div><p>(And I am not unjust to the servants.) `I will not punish anyone, except on account of their sins after the proof has been established against them.'</p>

The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the FireAllah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say,هَـذَا مَا لَدَىَّ عَتِيدٌ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying,أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination,أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood,مَّنَّـعٍ لِّلْخَيْرِ(Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity,مُعْتَدٍ(transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said,مُرِيبٍ(doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior,الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ(who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him,فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ(Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa`id Al-Khudri said that the Prophet said,«يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّم»(A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)"Man and Devil dispute before AllahAllah's saying;قَالَ قرِينُهُ(His companion will say), refers to the devil who is entrusted to every man, according to `Abdullah bin `Abbas, Mujahid, Qatadah and several othes. He will say,رَبَّنَا مَآ أَطْغَيْتُهُ(Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying,رَبَّنَا مَآ أَطْغَيْتُهُ(Our Lord! I did not push him to transgression) meaning, "I did not lead him astray,"وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ(but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah,وَقَالَ الشَّيْطَـنُ لَمَّا قُضِىَ الاٌّمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى فَلاَ تَلُومُونِى وَلُومُواْ أَنفُسَكُمْ مَّآ أَنَاْ بِمُصْرِخِكُمْ وَمَآ أَنتُمْ بِمُصْرِخِىَّ إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّـلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.") (14:22) Allah the Exalted said,قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare,رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ(Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them,لاَ تَخْتَصِمُواْ لَدَىَّ(Dispute not in front of Me,) or `before Me,'وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ(I had already in advance sent you the threat.) `I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,'مَا يُبَدَّلُ الْقَوْلُ لَدَىَّ(The Sentence that comes from Me cannot be changed, ) "I have made My decision," according to the explanation of Mujahid,وَمَآ أَنَاْ بِظَلَّـمٍ لِّلْعَبِيدِ(And I am not unjust to the servants.) `I will not punish anyone, except on account of their sins after the proof has been established against them.'

"Cast each stubborn unbeliever into Hell," (they will be told),

It will be said to the angels, “Both of you fling every excessive ungrateful, stubborn person into hell.”

'Cast, you twain, into Gehenna every froward unbeliever,

[Whereupon God will command:] “Cast, cast into hell every [such] stubborn enemy of the truth,

Cast ye twain into Hell every Person rebellious, contumacious.

(And it will be said): "Both of you throw (Order from Allah to the two angels) into Hell, every stubborn disbeliever (in the Oneness of Allah, in His Messengers, etc.).

“Throw into Hell every stubborn disbeliever.

The command was given: “Cast into Hell every hardened, stubborn unbeliever,

(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever"

(And it is said): Do ye twain hurl to hell each rebel ingrate,

[The two angels accompany him will be told,] ‘Cast every obdurate ingrate into hell,

(It will be said): 'Indeed, cast into Gehenna (Hell) every deviating unbeliever,

[Allah will say], "Throw into Hell every obstinate disbeliever,

(They will be told,) "Throw into hell every persistent disbelievers,

Do cast into hell every ungrateful, rebellious one,

Alqiy<u>a</u> fee jahannama kulla kaff<u>a</u>rin AAaneed<b>in</b>

"Cast into Hell every ungrateful, rebellious one,

(The sentence will be:) "Throw, throw into Hell every contumacious Rejecter (of Allah)!-

50

أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ

[Allah will say], “Throw into Hell every obstinate disbeliever, Allah will say to the two angels: the driver and the testifier, “Throw into hell every stubborn rejector of the truth.”

[Allah will say], “Throw into Hell every obstinate disbeliever, Allah will say to the two angels: the driver and the testifier, “Throw into hell every stubborn rejector of the truth.”

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

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

"Every obstructor of good, transgressor, and the sceptic,

“The one who excessively prevented from virtue, the transgressor, the doubtful.”

every hinderer of the good, transgressor, disquieter,

[every] withholder of good [and] sinful aggressor [and] fomentor of distrust [between man and man – everyone]

Hinderer o fgood, trespasser, doubter

"Hinderer of good, transgressor, doubter,

Preventer of good, aggressor, doubter.

who hinders good, exceeds the limits, is immersed in doubts,

"Hinderer of good, transgressor, doubter,"

Hinderer of good, transgressor, doubter,

[every] hinderer of good, transgressor, and skeptic,

forbidder of good, transgressor and doubter,

Preventer of good, aggressor, and doubter,

who is an opponent of good, a suspicious transgressor

Forbidder of good, exceeder of limits, doubter,

Mann<u>a</u>AAin lilkhayri muAAtadin mureeb<b>in</b>

hinderer of good, transgressor, causing others to doubt,

"Who forbade what was good, transgressed all bounds, cast doubts and suspicions;

50

مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ

Preventer of good, aggressor, and doubter, “Who is frequent preventer of the truth Allah has made obligatory on him, transgressor of the limits of Allah, doubter in whatever promise or warning he is given.”

Preventer of good, aggressor, and doubter, “Who is frequent preventer of the truth Allah has made obligatory on him, transgressor of the limits of Allah, doubter in whatever promise or warning he is given.”

Who had set up another god with God. Cast him into severe torment."

“The one who appointed another God along with Allah – so both of you fling him into the severe punishment.”

who set up with God another god; therefore, you twain, cast him into the terrible chastisement.'

who has set up another deity beside God: cast him, then, cast him into suffering severe!”

Who set up with Allah another god. So cast him ye twain into the torment severe.

"Who set up another ilah (god) with Allah, then (both of you) cast him in the severe torment."

Who fabricated another god with God; toss him into the intense agony.”

and has set up another deity with Allah. Hurl him into the grievous torment.”

"Who set up another god with Allah. Then both of you cast him in the severe torment."

Who setteth up another god along with Allah. Do ye twain hurl him to the dreadful doom.

who had set up another god along with Allah and cast him into the severe punishment.’

who has set up with Allah another god. Indeed, you two, cast him into the terrible punishment'

Who made [as equal] with Allah another deity; then throw him into the severe punishment."

and an idol worshipper. Throw him into severe torment".

Who sets up another god with Allah, so do cast him into severe chastisement.

Alla<u>th</u>ee jaAAala maAAa All<u>a</u>hi il<u>a</u>han <u>a</u>khara faalqiy<u>a</u>hu fee alAAa<u>tha</u>bi a<b>l</b>shshadeed<b>i</b>

who has set up another god besides God: cast him into severe punishment" --

"Who set up another god beside Allah: Throw him into a severe penalty."

50

ٱلَّذِى جَعَلَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَأَلْقِيَاهُ فِى ٱلْعَذَابِ ٱلشَّدِيدِ

Who made [as equal] with Allah another deity; then throw him into the severe punishment. “The one who attributes another deity with Allah and makes him a partner in worship. So throw him into the severe punishment.”

Who made [as equal] with Allah another deity; then throw him into the severe punishment. “The one who attributes another deity with Allah and makes him a partner in worship. So throw him into the severe punishment.”

His companion will say: "O Lord, I did not lead him to wickedness, but he was himself far astray."

His accompanying devil said, “Our Lord! I did not cause him to rebel, but he himself was in extreme error.”

And his comrade shall say, 'Our Lord, I made him not insolent, but he was in far error.'

Man’s other self’ will say: “O our Sustainer! It was not I that led his conscious mind into evil [nay,] but it had gone far astray [of its own accord]!

His companion will say: O our Lord! caused him not to transgress but he was himself in error far off.

His companion (Satan devil)] will say: "Our Lord! I did not push him to transgress, (in disbelief, oppression, and evil deeds) but he was himself in error far astray."

His escort will say, “Our Lord, I did not make him rebel, but he was far astray.”

His companion said: “I did not incite him to rebel; he was far gone into error of his own accord.”

His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray."

His comrade saith: Our Lord! I did not cause him to rebel, but he was (himself) far gone in error.

His companion [devil] will say, ‘Our Lord! I did not incite him to rebel [against You], but he was [himself] in extreme error.’

And his companion shall say: 'Our Lord, I did not make him insolent, he was far astray'

His [devil] companion will say, "Our Lord, I did not make him transgress, but he [himself] was in extreme error."

His satanic companion will say, "Our Lord, I did not mislead him, but he himself went astray".

His companion will say: Our Lord! I did not lead him into inordinacy but he himself was in a great error.

Q<u>a</u>la qareenuhu rabban<u>a</u> m<u>a</u> a<u>t</u>ghaytuhu wal<u>a</u>kin k<u>a</u>na fee <u>d</u>al<u>a</u>lin baAAeed<b>in</b>

and his associate [Satan] will say, "Lord, I did not make him transgress, he had already gone far astray himself."

His Companion will say: "Our Lord! I did not make him transgress, but he was (himself) far astray."

50

قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَٰكِن كَانَ فِى ضَلَٰلٍۭ بَعِيدٍ

His [satan] companion will say, “Our Lord, I did not make him transgress, but he [himself] was in extreme error.” His companion from the satans will say, proclaiming innocence from him, “O my Lord! I did not lead him astray; he himself was in deviance, far away from the truth.”

His [satan] companion will say, “Our Lord, I did not make him transgress, but he [himself] was in extreme error.” His companion from the satans will say, proclaiming innocence from him, “O my Lord! I did not lead him astray; he himself was in deviance, far away from the truth.”

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

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

"Do not argue in My presence. I had announced the promise of doom in advance.

He will say, “Do not dispute before Me – I had already warned you of the punishment.”

He shall say, 'Dispute not before Me! For I sent you beforehand -- the threat.

[And] He will say: “Contend not before Me, [O you sinners,] for I gave you a forewarning [of this Day of Reckoning].

Allah will say: wrangle not in My presence, and had already proferred Unto you the threat.

Allah will say: "Dispute not in front of Me, I had already, in advance, sent you the threat.

He will say, “Do not feud in My presence—I had warned you in advance.

(It was said): “Do not remonstrate in My presence. I had warned you.

(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat."

He saith: Contend not in My presence, when I had already proffered unto you the warning.

He will say, ‘Do not wrangle in My presence, for I had already warned you in advance.

He (Allah) will say: 'Do not dispute before Me. I sent you a warning beforehand.

[Allah] will say, "Do not dispute before Me, while I had already presented to you the warning.

The Lord will say, "Do not argue in My presence; I had certainly sent you a warning.

He will say: Do not quarrel in My presence, and indeed I gave you the threatening beforehand:

Q<u>a</u>la l<u>a</u> takhta<u>s</u>imoo ladayya waqad qaddamtu ilaykum bi<b>a</b>lwaAAeed<b>i</b>

God will say, "Do not quarrel in My presence. I gave you the warning beforehand

He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning.

50

قَالَ لَا تَخْتَصِمُوا۟ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِٱلْوَعِيدِ

[Allah] will say, “Do not dispute before Me, while I had already presented to you the warning. Allah will say: “Do not argue in front of Me; there is no benefit in that, because I gave the message to you in the world beforehand with the severe warnings that My messengers brought to you for those who disbelieved in Me and disobeyed Me.

[Allah] will say, “Do not dispute before Me, while I had already presented to you the warning. Allah will say: “Do not argue in front of Me; there is no benefit in that, because I gave the message to you in the world beforehand with the severe warnings that My messengers brought to you for those who disbelieved in Me and disobeyed Me.

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

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

There is no changing of My word, nor am I unjust to My creatures."

“With Me, the decree does not change, and nor do I oppress the bondmen.”

The Word is not changed with Me; I wrong not My servants.'

The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!”

The Word will not be changed in My presence, nor am an oppressor at all Unto My bondmen.

The Sentence that comes from Me cannot be changed, and I am not unjust (to the least) to the slaves."

The decree from Me will not be changed, and I am not unjust to the servants.”

My Word is not changed; and never do I inflict the least wrong upon My servants.”

"The sentence that comes from Me cannot be changed, and I am not unjust to the servants."

The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves.

The word [of judgement] is unalterable with Me, and I am not tyrannical to My servants.’

The Word cannot be changed with Me; I do not wrong My worshipers'

The word will not be changed with Me, and never will I be unjust to the servants."

No word is to be exchanged in My presence. I am not unjust to My servants".

My word shall not be changed, nor am I in the least unjust to the servants.

M<u>a</u> yubaddalu alqawlu ladayya wam<u>a</u> an<u>a</u> bi<i><u>th</u></i>all<u>a</u>min lilAAabeed<b>i</b>

and My word shall not be changed, nor am I unjust to My servants."

"The Word changes not before Me, and I do not the least injustice to My Servants."

50

مَا يُبَدَّلُ ٱلْقَوْلُ لَدَىَّ وَمَآ أَنَا۠ بِظَلَّٰمٍ لِّلْعَبِيدِ

The word will not be changed with Me, and never will I be unjust to the servants.” The statement cannot be changed with Me, and I do not turn back on My promise. I do not oppress My servants by decreasing their good deeds, nor by increasing their evil deeds. Rather, I requite them for whatever they have done.

The word will not be changed with Me, and never will I be unjust to the servants.” The statement cannot be changed with Me, and I do not turn back on My promise. I do not oppress My servants by decreasing their good deeds, nor by increasing their evil deeds. Rather, I requite them for whatever they have done.

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

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

We shall ask Hell that day: "Are you full?" It will answer: "Are there still more?"

The day when We will ask hell, “Are you filled up?” and it will answer, “Are there some more?”

Upon the day We shall say unto Gehenna, 'Art thou filled?' And it shall say, 'Are there any more to come?'

On that Day We will ask hell, “Art thou filled?”- and it will answer, “[Nay,] is there yet more [for me]?”

Mention the Day whereon We shall say Unto the Hell: art thou filled? and it will say: is there yet any addition?

On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more (to come)?"

On the Day when We will say to Hell, “Are you full?” And it will say, “Are there any more?”

On that Day We shall ask Hell: “Are you full?” And it will reply: “Are there any more?”

On the Day when We will say to Hell: "Are you filled" It will say: "Are there any more"

On the day when We say unto hell: Art thou filled? and it saith: Can there be more to come?

The day when We shall say to hell, ‘Are you full?’ It will say, ‘Is there any more?’

On that Day We shall ask Gehenna: 'Are you full' And it will answer: 'Are there any more'

On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more,"

On that day We shall ask hell, "Are you full?" It will say, "Are there any more?"

On the day that We will say to hell: Are you filled up? And it will say: Are there any more?

Yawma naqoolu lijahannama hali imtalati wataqoolu hal min mazeed<b>in</b>

On that Day, We shall ask Hell, "Are you now full?" Hell will answer, "Are there any more?"

One Day We will ask Hell, "Art thou filled to the full?" It will say, "Are there any more (to come)?"

50

يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ

On the Day I will say to Hell, “Have you been filled?” and it will say, “Are there some more,” On the day I will say to hell, “Are you full with all the disbelievers and sinners that have been thrown into you?” It will reply to its Lord, saying, “Is there any more?” asking for more, angry for its Lord.

On the Day I will say to Hell, “Have you been filled?” and it will say, “Are there some more,” On the day I will say to hell, “Are you full with all the disbelievers and sinners that have been thrown into you?” It will reply to its Lord, saying, “Is there any more?” asking for more, angry for its Lord.

<h2 class="title">Jahannam and Paradise and their Dwellers</h2><p>Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, `Are there any more whom You will provide me with' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَا تَزَالُ جَهَنَّمُ يُلْقَى فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتْى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتْى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَى فِي فُضُولِ الْجَنَّة»</div><p>(The people will be thrown into Jahannam and it will say, `Are there any more' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet said,</p><div class="text_uthmani arabic">«يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَى قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَط»</div><p>(Jahannam will be asked, "Are you full" and it will say, "Are there any more" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتْى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَر»</div><p>(Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said,</p><div class="text_uthmani arabic">وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ </div><p>(And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi,</p><div class="text_uthmani arabic">غَيْرَ بَعِيدٍ</div><p>(not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near,</p><div class="text_uthmani arabic">هَـذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ</div><p>(This is what you were promised -- (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin,</p><div class="text_uthmani arabic">حَفِيظٌ</div><p>(Hafiz), who preserve their covenant with Allah and do not break or betray it,</p><div class="text_uthmani arabic">مَّنْ خَشِىَ الرَّحْمَـنَ بِالْغَيْبِ</div><p>(Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet said,</p><div class="text_uthmani arabic">«وَرَجُلٌ ذَكَرَ اللهَ تَعَالَى خَالِيًا، فَفَاضَتْ عَيْنَاه»</div><p>(And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said,</p><div class="text_uthmani arabic">وَجَآءَ بِقَلْبٍ مُّنِيبٍ</div><p>(and brought a heart turned in repentance. ) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him,</p><div class="text_uthmani arabic">ادْخُلُوهَا</div><p>(Enter you therein), meaning Paradise,</p><div class="text_uthmani arabic">بِسَلَـمٍ</div><p>(in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored:</p><div class="text_uthmani arabic">ذَلِكَ يَوْمُ الُخُلُودِ</div><p>(-- this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty,</p><div class="text_uthmani arabic">لَهُم مَّا يَشَآءُونَ فِيهَا</div><p>(There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement,</p><div class="text_uthmani arabic">وَلَدَيْنَا مَزِيدٌ</div><p>(and We have more.) is similar to His other statement,</p><div class="text_uthmani arabic">لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ</div><p>(For those who have done good is the best and even more. )(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that `more' refers to looking at the Most Honorable Face of Allah.</p>

Jahannam and Paradise and their DwellersAllah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, `Are there any more whom You will provide me with' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah said,«لَا تَزَالُ جَهَنَّمُ يُلْقَى فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتْى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتْى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَى فِي فُضُولِ الْجَنَّة»(The people will be thrown into Jahannam and it will say, `Are there any more' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet said,«يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَى قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَط»(Jahannam will be asked, "Are you full" and it will say, "Are there any more" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,«تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتْى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَر»(Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said,وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi,غَيْرَ بَعِيدٍ(not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near,هَـذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ(This is what you were promised -- (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin,حَفِيظٌ(Hafiz), who preserve their covenant with Allah and do not break or betray it,مَّنْ خَشِىَ الرَّحْمَـنَ بِالْغَيْبِ(Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet said,«وَرَجُلٌ ذَكَرَ اللهَ تَعَالَى خَالِيًا، فَفَاضَتْ عَيْنَاه»(And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said,وَجَآءَ بِقَلْبٍ مُّنِيبٍ(and brought a heart turned in repentance. ) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him,ادْخُلُوهَا(Enter you therein), meaning Paradise,بِسَلَـمٍ(in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored:ذَلِكَ يَوْمُ الُخُلُودِ(-- this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty,لَهُم مَّا يَشَآءُونَ فِيهَا(There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement,وَلَدَيْنَا مَزِيدٌ(and We have more.) is similar to His other statement,لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ(For those who have done good is the best and even more. )(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that `more' refers to looking at the Most Honorable Face of Allah.

And Paradise will be brought near, not far from those who took heed for themselves and feared God.

And Paradise will be brought close to the pious, not far away from them.

And Paradise shall be brought forward to the godfearing, not afar:

And [on that Day] paradise will be brought within the sight of the God-conscious, and will no longer be far away; [and they will be told:]

And brought nigh will be the Garden Unto the God-fearing, not far-off.

And Paradise will be brought near to the Muttaqun (pious - see V. 2:2) not far off.

And Paradise will be brought closer to the pious, not far away.

And when Paradise shall be brought close to the God-fearing, and will no longer be far away,

And Paradise will be Uzlifat to those who had Taqwa, not far off.

And the Garden is brought nigh for those who kept from evil, no longer distant.

And paradise will be brought near for the Godwary, it will not be distant [any more]:

And Paradise, which is not far away, shall be brought closer to those who were cautious.

And Paradise will be brought near to the righteous, not far,

Paradise will be brought near for the pious ones

And the garden shall be brought near to those who guard (against evil), not far off:

Waozlifati aljannatu lilmuttaqeena ghayra baAAeed<b>in</b>

Paradise will be brought near to the righteous and will no longer be far away.

And the Garden will be brought nigh to the Righteous,- no more a thing distant.

50

وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ

And Paradise will be brought near to the righteous, not far, And Paradise will be brought close for those who were mindful of their Lord by fulfilling His commands and refraining from things he did not allow. They will see all the blessings within it, without it being far from them.

And Paradise will be brought near to the righteous, not far, And Paradise will be brought close for those who were mindful of their Lord by fulfilling His commands and refraining from things he did not allow. They will see all the blessings within it, without it being far from them.

"This is what you had been promised," (will be said) to every penitent who remembered (his duty),

This is what you are promised – for every repenting, careful person.

'This is that you were promised; it is for every mindful penitent.'

“This is what you were promised - [promised] unto every­one who was wont to turn unto God and to keep Him always in mind –

This is that which ye were promised: for every oft- returning heedful one.

(It will be said): "This is what you were promised, - (it is) for those oft-returning (to Allah) in sincere repentance, and those who preserve their covenant with Allah (by obeying Him in all what He has ordered, and worship none but Allah Alone, i.e. follow Allah's Religion, Islamic Monotheism).

“This is what you were promised—for every careful penitent.

it will be said: “This is what you were promised, a promise made to everyone who turned much (to Allah) and was watchful of his conduct,

(It will be said): "This is what you were promised -- (it is) for those returning in sincere repentance, and Hafiz."

(And it is said): This is that which ye were promised. (It is) for every penitent and heedful one,

‘This is what you were promised. [It is] for every penitent and dutiful [servant]

(It shall be said to them): 'This is that you were promised. It is for every heeding penitent.

[It will be said], "This is what you were promised - for every returner [to Allah] and keeper [of His covenant]

(and they will be told), "This is what you were promised. It is for everyone who turned in repentance to God, kept his promise,

This is what you were promised, (it is) for every one who turns frequently (to Allah), keeps (His limits);

H<u>atha</u> m<u>a</u> tooAAadoona likulli aww<u>a</u>bin <u>h</u>afee<i><u>th</u></i><b>in</b>

This is what you were promised -- this is for everyone who often turned to God and kept Him in mind,

(A voice will say:) "This is what was promised for you,- for every one who turned (to Allah) in sincere repentance, who kept (His Law),

50

هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ

[It will be said], “This is what you were promised - for every returner [to Allah] and keeper [of His covenant] It will be said to them: “This is what Allah promised every one of you who frequently repents to his Lord and upholds whatever his Lord made obligatory upon him.”

[It will be said], “This is what you were promised - for every returner [to Allah] and keeper [of His covenant] It will be said to them: “This is what Allah promised every one of you who frequently repents to his Lord and upholds whatever his Lord made obligatory upon him.”

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

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

Who feared Ar-Rahman in secret, and came with a penitent heart:

Who fears the Most Gracious without seeing, and came with a heart that inclines.

Whosoever fears the All-merciful in the Unseen, and comes with a penitent heart:

[everyone] who stood in awe of the Most Gracious although He is beyond the reach of human perception, and who has come [unto Him] with a heart full of contrition.

That feareth the Compassionate in the unseen and cometh to Him with a heart penitent:

"Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him - and absolutely free from each and every kind of polytheism),

Who inwardly feared the Most Gracious, and came with a repentant heart.

to everyone who feared the Merciful One though He is beyond the reach of perception, to everyone who has come with a heart ever wont to turn (to Him).

"Who feared Ar-Rahman unseen and brought a heart turned in repentance."

Who feareth the Beneficent in secret and cometh with a contrite heart.

who fears the All-beneficent in secret and comes with a penitent heart.

Whosoever fears the Merciful in the Unseen, and comes with a contrite heart.

Who feared the Most Merciful unseen and came with a heart returning [in repentance].

feared the Beneficent God in secret, and turned to Him with a repenting heart".

Who fears the Beneficent Allah in secret and comes with a penitent heart:

Man khashiya a<b>l</b>rra<u>h</u>m<u>a</u>na bi<b>a</b>lghaybi waj<u>a</u>a biqalbin muneeb<b>in</b>

who fears the Compassionate One, though He is unseen, and comes to Him with a penitent heart;

"Who feared (Allah) Most Gracious Unseen, and brought a heart turned in devotion (to Him):

50

مَّنْ خَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ

Who feared the Merciful in private and came with a heart repenting heart. Whoever fears Allah in private, where none can see him except Allah, and meets Allah with a pure heart while having frequently turned to Him in humility.

Who feared the Merciful in private and came with a heart repenting heart. Whoever fears Allah in private, where none can see him except Allah, and meets Allah with a pure heart while having frequently turned to Him in humility.

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

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

"Enter it in peace. This is the day of life abiding."

It will be said to him, “Enter it in peace; this is the day of eternity.”

'Enter it in peace! This is the Day of Eternity.'

Enter this [paradise] in peace; this is the Day on which life abiding begins!”

Enter it in peace. This is the Day of Abidence.

"Enter you therein in peace and security; this is a Day of eternal life!"

Enter it in peace. This is the Day of Eternity.”

Enter this Paradise in peace.” That will be the Day of Eternity.

"Enter you therein in peace and security -- this is a Day of eternal life!"

Enter it in peace. This is the day of immortality.

Enter it in peace! This is the day of immortality.’

Enter it in peace. This is the Day of Eternity'

Enter it in peace. This is the Day of Eternity."

(They will be told), "Enter Paradise in peace and, therein, you will live forever".

Enter it in peace, that is the day of abiding.

Odkhulooh<u>a</u> bisal<u>a</u>min <u>tha</u>lika yawmu alkhulood<b>i</b>

so enter it in peace. This is the Day of everlasting life.

"Enter ye therein in Peace and Security; this is a Day of Eternal Life!"

50

ٱدْخُلُوهَا بِسَلَٰمٍ ذَٰلِكَ يَوْمُ ٱلْخُلُودِ

Enter it in peace. This is the Day of Eternity.” It will be said to them: “Enter into Paradise in total safety from everything you dislike. It is a day of eternity, one which is everlasting.”

Enter it in peace. This is the Day of Eternity.” It will be said to them: “Enter into Paradise in total safety from everything you dislike. It is a day of eternity, one which is everlasting.”

Theirs will be whatsoever they wish: And with Us there is more.

In it for them is all that they may desire, and with Us is more than it.

Therein they shall have whatever they will; and with Us there is yet more.

In that [paradise] they shall have whatever they may desire - but there is yet more with Us.

Theirs therein will be whatsoever they list; and with Us will be yet more.

There they will have all that they desire, and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic).

Therein they will have whatever they desire—and We have even more.

Therein they shall get whatever they desire; and with Us there is even more.

There they will have all that they desire -- and We have more.

There they have all that they desire, and there is more with Us.

There they will have whatever they wish, and with Us there is yet more.

There they have all that they desire, and with Us is much more.

They will have whatever they wish therein, and with Us is more.

They will have therein whatever they want and will receive from Us more rewards

They have therein what they wish and with Us is more yet.

Lahum m<u>a</u> yash<u>a</u>oona feeh<u>a</u> waladayn<u>a</u> mazeed<b>un</b>

There they shall have all that they desire, and there is even more with Us.

There will be for them therein all that they wish,- and more besides in Our Presence.

50

لَهُم مَّا يَشَآءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

They will have whatever they wish therein, and with Me is more. They will have every everlasting blessing they desire in it, and I have many more blessings for them that no eye has ever seen, nor any ear has ever heard of, nor any heart of man has ever imagined. One of them is seeing Me may I be glorified.

They will have whatever they wish therein, and with Me is more. They will have every everlasting blessing they desire in it, and I have many more blessings for them that no eye has ever seen, nor any ear has ever heard of, nor any heart of man has ever imagined. One of them is seeing Me may I be glorified.

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

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

How many generations have We destroyed before them who were mightier in power than they. Then they searched throughout the land to see if there was a way of escape.

And many a generation We did destroy before them, who exceeded them in strength, therefore venturing in the cities! Is there a place to escape?

How many a generation We destroyed before them that was stronger in valour than they, then they searched about in the land; was there any asylum?

AND HOW MANY a generation have We destroyed before those [who now deny the truth] people of greater might than theirs; but [when Our chastise­ment befell them,] they became wanderers on the face of the earth, seeking no more than a place of refuge

And how many a generation have We destroyed before them, who were mightier in power than they, and they traversed the cities! No place of refuge could they find.

And how many a generation We have destroyed before them, who were stronger in power than them, and (when Our Torment came) they ran for a refuge in the land! Could they find any place of refuge (for them to save themselves from destruction)?

How many generations before them, who were more powerful than they, did We destroy? They explored the lands—was there any escape?

How many a nation did We destroy before them that were stronger in prowess than these. They searched about the lands of the world. But could they find a refuge?

And how many a generation We have destroyed before them who were stronger in power than they. And they went about the land! Could they find any place of refuge

And how many a generation We destroyed before them, who were mightier than these in prowess so that they overran the lands! Had they any place of refuge (when the judgment came)?

How many generations We have destroyed before them, who were stronger than these, insomuch that they ransacked the towns?! So, is there any escape [from Allah’s punishment]?

How many generations, stronger in might than they have We destroyed before them! They searched the land, could they find any asylum?

And how many a generation before them did We destroy who were greater than them in [striking] power and had explored throughout the lands. Is there any place of escape?

How many an ancient town who were much stronger than them (unbelievers) did We destroy. (In vain), they wandered through the land in search of a place of refuge from Our torment.

And how many a generation did We destroy before them who were mightier in prowess than they, so they went about and about in the lands. Is there a place of refuge?

Wakam ahlakn<u>a</u> qablahum min qarnin hum ashaddu minhum ba<u>t</u>shan fanaqqaboo fee albil<u>a</u>di hal min ma<u>h</u>ee<u>s</u><b>in</b>

How many a generation, far greater in prowess, have We destroyed before them! They searched the entire land: but could they find a refuge?

But how many generations before them did We destroy (for their sins),- stronger in power than they? Then did they wander through the land: was there any place of escape (for them)?

50

وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا فَنَقَّبُوا۟ فِى ٱلْبِلَٰدِ هَلْ مِن مَّحِيصٍ

How many nations there were which I destroyed before these denying idolaters amongst the people of Makkah. They searched in the lands hoping to find a place to run to, but they did not find it.

How many nations there were which I destroyed before these denying idolaters amongst the people of Makkah. They searched in the lands hoping to find a place to run to, but they did not find it.

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

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

<h2 class="title">Warning the Disbelievers of the imminent Torment; commanding the Prophet to pray and have Patience</h2><p>Allah the Exalted asks, `how many We have destroyed before these denying disbelievers'</p><div class="text_uthmani arabic">مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشاً</div><p>(a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted,</p><div class="text_uthmani arabic">فَنَقَّبُواْ فِى الْبِلَـدِ هَلْ مِن مَّحِيصٍ</div><p>(And they went about the land! Could they find any place of refuge) Ibn `Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement,</p><div class="text_uthmani arabic">هَلْ مِن مَّحِيصٍ</div><p>(Could they find any place of refuge) means, `could they find a shelter from Allah's decision and appointed destiny Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">إِنَّ فِى ذَلِكَ لَذِكْرَى</div><p>(Verily, therein is indeed a reminder) and a lesson,</p><div class="text_uthmani arabic">لِمَن كَانَ لَهُ قَلْبٌ</div><p>(for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid,</p><div class="text_uthmani arabic">أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ</div><p>(or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that,</p><div class="text_uthmani arabic">أَوْ أَلْقَى السَّمْعَ</div><p>(or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored;</p><div class="text_uthmani arabic">وَلَقَدْ خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ </div><p>(And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, m</p><div class="text_uthmani arabic">وَمَا مَسَّنَا مِن لُّغُوبٍ</div><p>(and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat,</p><div class="text_uthmani arabic">أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ </div><p>(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33),</p><div class="text_uthmani arabic">لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ</div><p>(The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and,</p><div class="text_uthmani arabic">أَءَنتُمْ أَشَدُّ خَلْقاً أَمِ السَّمَآءُ بَنَـهَا </div><p>(Are you more difficult to create or is the heaven that He constructed)(79:27) Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">فَاصْبِرْ عَلَى مَا يَقُولُونَ</div><p>(So bear with patience all that they say, ) in reference to those who deny the Prophet , ordering him to be patient with them and turn away from them in a good way,</p><div class="text_uthmani arabic">وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ</div><p>(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and `Asr in the late afternoon. Imam Ahmad recorded that Jarir bin `Abdullah said, "When we were sitting with the Prophet , he looked at the full moon and said,</p><div class="text_uthmani arabic">«أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَى رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا»</div><p>(Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement,</p><div class="text_uthmani arabic">وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ</div><p>(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)"' The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma`il. Allah the Exalted said,</p><div class="text_uthmani arabic">وَمِنَ الَّيْلِ فَسَبِّحْهُ</div><p>(And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah,</p><div class="text_uthmani arabic">وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا </div><p>(And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Ibn Abi Najih reported that Mujahid said that Ibn `Abbas said that,</p><div class="text_uthmani arabic">وَأَدْبَـرَ السُّجُودِ</div><p>(and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, `O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet said,</p><div class="text_uthmani arabic">«وَمَا ذَاكَ؟»</div><p>(Why is that) They said, `They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet said,</p><div class="text_uthmani arabic">«أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِين»</div><p>(Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same Say, `Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, `O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet said,</p><div class="text_uthmani arabic">«ذلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاء»</div><p>(This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement,</p><div class="text_uthmani arabic">وَأَدْبَـرَ السُّجُودِ</div><p>(and after the prostrations.) refers to the two Rak`ahs after the Maghrib prayer. This was reported from `Umar bin Al-Khattab, `Ali bin Abi Talib and his son Al-Hasan, `Abdullah bin `Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, `Ikrimah, Ash-Sha`bi, An-Nakha`i, Al-Hasan Al-Basri, Qatadah, and others.</p>

Warning the Disbelievers of the imminent Torment; commanding the Prophet to pray and have PatienceAllah the Exalted asks, `how many We have destroyed before these denying disbelievers'مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشاً(a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted,فَنَقَّبُواْ فِى الْبِلَـدِ هَلْ مِن مَّحِيصٍ(And they went about the land! Could they find any place of refuge) Ibn `Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement,هَلْ مِن مَّحِيصٍ(Could they find any place of refuge) means, `could they find a shelter from Allah's decision and appointed destiny Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said,إِنَّ فِى ذَلِكَ لَذِكْرَى(Verily, therein is indeed a reminder) and a lesson,لِمَن كَانَ لَهُ قَلْبٌ(for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid,أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ(or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that,أَوْ أَلْقَى السَّمْعَ(or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored;وَلَقَدْ خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ (And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, mوَمَا مَسَّنَا مِن لُّغُوبٍ(and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat,أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33),لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ(The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and,أَءَنتُمْ أَشَدُّ خَلْقاً أَمِ السَّمَآءُ بَنَـهَا (Are you more difficult to create or is the heaven that He constructed)(79:27) Allah the Exalted and Most Honored said,فَاصْبِرْ عَلَى مَا يَقُولُونَ(So bear with patience all that they say, ) in reference to those who deny the Prophet , ordering him to be patient with them and turn away from them in a good way,وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and `Asr in the late afternoon. Imam Ahmad recorded that Jarir bin `Abdullah said, "When we were sitting with the Prophet , he looked at the full moon and said,«أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَى رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا»(Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement,وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)"' The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma`il. Allah the Exalted said,وَمِنَ الَّيْلِ فَسَبِّحْهُ(And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah,وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا (And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Ibn Abi Najih reported that Mujahid said that Ibn `Abbas said that,وَأَدْبَـرَ السُّجُودِ(and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, `O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet said,«وَمَا ذَاكَ؟»(Why is that) They said, `They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet said,«أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِين»(Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same Say, `Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, `O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet said,«ذلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاء»(This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement,وَأَدْبَـرَ السُّجُودِ(and after the prostrations.) refers to the two Rak`ahs after the Maghrib prayer. This was reported from `Umar bin Al-Khattab, `Ali bin Abi Talib and his son Al-Hasan, `Abdullah bin `Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, `Ikrimah, Ash-Sha`bi, An-Nakha`i, Al-Hasan Al-Basri, Qatadah, and others.

Surely there is a reminder in this for whosoever has a heart (to feel), or takes heed.

Indeed in this is an advice for anyone who keeps a heart, or listens attentively.

Surely in that there is a reminder to him who has a heart, or will give ear with a present mind.

In this, behold, there is indeed a reminder for everyone whose heart is wide-awake -that is, [every­one who] lends ear with a conscious mind -

Verily herein is an admonition Unto him who hath a heart, or giveth ear while he is heedful.

Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.

In that is a reminder for whoever possesses a heart, or cares to listen and witness.

Verily there is a lesson in this for everyone who has a (sound) heart and who listens with an attentive mind.

Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.

Lo! therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence.

There is indeed an admonition in that for one who has a heart, or gives ear, being attentive.

Surely, in this there is a Reminder for he who has a heart or listens attentively while witnessing.

Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind].

This is a reminder for everyone who understands, listens, and sees.

Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness.

Inna fee <u>tha</u>lika la<u>th</u>ikr<u>a</u> liman k<u>a</u>na lahu qalbun aw alq<u>a</u> a<b>l</b>ssamAAa wahuwa shaheed<b>un</b>

There is truly a reminder in this for whoever has a heart, whoever listens attentively.

Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth).

50

إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُۥ قَلْبٌ أَوْ أَلْقَى ٱلسَّمْعَ وَهُوَ شَهِيدٌ

In that destruction of the previous nations which has been mentioned are a reminder and lesson for one who has a heart to understand with, or who listens attentively with presence of mind, and not absentmindedly.

In that destruction of the previous nations which has been mentioned are a reminder and lesson for one who has a heart to understand with, or who listens attentively with presence of mind, and not absentmindedly.

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

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

We created the heavens and the earth and all that lies between them, in six spans, and no weariness came upon Us.

And We have indeed created the heavens and the earth, and all what is between them, in six days; and fatigue did not even approach Us.

We created the heavens and the earth, and what between them is, in six days, and no weariness touched Us.

and [who knows that] We have indeed created the heavens and the earth and all that is between them in six aeons, and [that] no weariness could ever touch Us.

And assuredly We created the heavens and the earth and whatsoever is in between the twain in six days, and there touched Us naught of weariness.

And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us.

We created the heavens and the earth and what is between them in six days, and no fatigue touched Us.

We created the heavens and the earth and all that is between them in six days, and weariness did not even touch Us.

And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us.

And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.

Certainly We created the heavens and the earth, and whatever is between them, in six days, and any fatigue did not touch Us.

In six days We created the heavens and the earth and all that is between them and no weariness touched Us!

And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.

We created the heavens, the earth, and all that is between them in six days without experiencing any fatigue.

And certainly We created the heavens and the earth and what is between them in six periods and there touched Us not any fatigue.

Walaqad khalaqn<u>a</u> a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>a wam<u>a</u> baynahum<u>a</u> fee sittati ayy<u>a</u>min wam<u>a</u> massan<u>a</u> min lughoob<b>in</b>

We created the heavens, the earth, and everything between them in six days [periods] nor were We ever wearied.

We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us.

50

وَلَقَدْ خَلَقْنَا ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ

And I created the heavens and I created the earth and whatever is between the heavens and the earth in six days, despite My power to create them in one moment, and I was not affected by tiredness as the Jews say.

And I created the heavens and I created the earth and whatever is between the heavens and the earth in six days, despite My power to create them in one moment, and I was not affected by tiredness as the Jews say.

So you bear with patience what they say, and sing the praises of your Lord before the rising of the sun and its setting,

Therefore (O dear prophet Mohammed – peace and blessings be upon him) patiently bear upon what they say, and praising your Lord say His Purity before the sun rises and before the sun sets.

So be thou patient under what they say, and proclaim thy Lord's praise before the rising of the sun, and before its setting,

HENCE, [O believer,] bear thou with patience what­ever they may say, and extol thy Sustainer’s limit­less glory and praise before the rising of the sun and before its setting;

So bear thou patiently with that which they say, and hallow the praise of thine Lord before the rising of the sun and before its setting.

So bear with patience (O Muhammad SAW) all that they say, and glorify the Praises of your Lord, before the rising of the sun and before (its) setting (i.e. the Fajr, Zuhr, and 'Asr prayers).

So endure what they say, and proclaim the praises of your Lord before the rising of the sun, and before sunset.

Hence bear with patience whatever they say, and celebrate your Lord's glory before the rising of the sun and before its setting;

So bear with patience all that they say, and glorify the praises of your Lord, before the rising of the sun and before (its) setting.

Therefor (O Muhammad) bear with what they say, and hymn the praise of thy Lord before the rising and before the setting of the sun;

So be patient at what they say, and celebrate the praise of your Lord before the rising of the sun and before the sunset,

Bear then with patience what they say. Exalt with the praise of your Lord before sunrise and before sunset.

So be patient, [O Muhammad], over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting,

(Muhammad), exercise patience against what they say. Glorify your Lord with His praise before sunrise and sunset.

Therefore be patient of what they say, and sing the praise of your Lord before the rising of the sun and before the setting.

Fa<b>i</b><u>s</u>bir AAal<u>a</u> m<u>a</u> yaqooloona wasabbi<u>h</u> bi<u>h</u>amdi rabbika qabla <u>t</u>ulooAAi a<b>l</b>shshamsi waqabla alghuroob<b>i</b>

So bear with patience what they say, and glorify your Lord with His praise, before the rising and before the setting of the sun;

Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting.

50

فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ ٱلْغُرُوبِ

So be patient, O Messenger, on what the Jews and others say, and pray the Fajr prayer to your Lord, praising Him before sunrise, and pray Asr before sunset.

So be patient, O Messenger, on what the Jews and others say, and pray the Fajr prayer to your Lord, praising Him before sunrise, and pray Asr before sunset.

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

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

And glorify Him for some portion of the night, and additional adorations.

And say His Purity during the night, and after the customary prayers.

and proclaim thy Lord's praise in the night, and at the ends of the prostrations.

and in the night, too, extol His glory, and at every prayer’s end.

And in the night-time hallow Him, and also after the prescribed prostration.

And during a part of the night (also), glorify His praises (i.e. Maghrib and 'Isha prayers), and (so likewise) after the prayers [As-Sunnah, Nawafil optional and additional prayers, and also glorify, praise and magnify Allah - Subhan Allah, Alhamdu lillah, Allahu-Akbar].

And glorify Him during the night, and at the end of devotions.

and in the night, too, celebrate His glory, in the wake of prostration.

And during a part of the night (also) glorify His praises and (so likewise) after the prostrations.

And in the night-time hymn His praise, and after the (prescribed) prostrations.

and glorify Him through part of the night and after the prostrations.

And exalt Him in the night, and at the ends of the prostrations.

And [in part] of the night exalt Him and after prostration.

Glorify Him during the night and also glorify Him after prostration.

And glorify Him in the night and after the prayers.

Wamina allayli fasabbi<u>h</u>hu waadb<u>a</u>ra a<b>l</b>ssujood<b>i</b>

proclaim His praise in the night and at the end of every prayer.

And during part of the night, (also,) celebrate His praises, and (so likewise) after the postures of adoration.

50

وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَأَدْبَٰرَ ٱلسُّجُودِ

Glorify Him at night and after the prayers.

Glorify Him at night and after the prayers.

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

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

Take heed that the day the crier calls from a place close (to every one),

And listen attentively on the day when an announcer will proclaim from a place nearby.

And listen thou for the day when the caller shall call from a near place.

And [always] listen for the day when He who issues the call [of death] shall call [thee] from close-by;

And hearken thou: the Day whereon the caller will call from a place quite near.

And listen on the Day when the caller will call from a near place,

And listen for the Day when the caller calls from a nearby place.

Hearken on the Day when the caller will call from a place nearby,

And listen on the Day when the caller will call from a near place.

And listen on the day when the crier crieth from a near place,

And be on the alert for the day when the caller calls from a close quarter,

Listen for the Day when the Caller will call from a nearby place.

And listen on the Day when the Caller will call out from a place that is near -

Wait for the day when the trumpet will be sounded from a nearby place.

And listen on the day when the crier shall cry from a near place

Wa<b>i</b>stamiAA yawma yun<u>a</u>di almun<u>a</u>di min mak<u>a</u>nin qareeb<b>in</b>

Hearken! The Day when the caller will call from near.

And listen for the Day when the Caller will call out from a place quiet near,-

50

وَٱسْتَمِعْ يَوْمَ يُنَادِ ٱلْمُنَادِ مِن مَّكَانٍ قَرِيبٍ

O Messenger, listen on the day when the angel appointed to blow the trumpet a second time calls from a close place.

O Messenger, listen on the day when the angel appointed to blow the trumpet a second time calls from a close place.

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

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

<h2 class="title">Admonition from Some Scenes of the Day of Resurrection</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">وَاسْتَمِعْ</div><p>(And listen) `O Muhammad,'</p><div class="text_uthmani arabic">يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ</div><p>(on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement,</p><div class="text_uthmani arabic">يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ</div><p>(The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied,</p><div class="text_uthmani arabic">ذَلِكَ يَوْمُ الْخُرُوجِ</div><p>(that will be the Day of coming out.) from the graves,</p><div class="text_uthmani arabic">إِنَّا نَحْنُ نُحْىِ وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ </div><p>(Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said,</p><div class="text_uthmani arabic">يَوْمَ تَشَقَّقُ الاٌّرْضُ عَنْهُمْ سِرَاعاً</div><p>(On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored,</p><div class="text_uthmani arabic">مُّهْطِعِينَ إِلَى الدَّاعِ يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ </div><p>(Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and</p><div class="text_uthmani arabic">يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً </div><p>(On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!) (17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْض»</div><p>(The earth will open up first around me.) Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ</div><p>(That will be a gathering, quite easy for Us.) `bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ </div><p>(And Our commandment is but one as the twinkling of an eye.)(54:50), and,</p><div class="text_uthmani arabic">مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ </div><p>(The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.) (31:28)</p><h2 class="title">Comforting the Prophet</h2><p>The statement of Allah the Exalted and Most High,</p><div class="text_uthmani arabic">نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ</div><p>(We know best what they say.) means, `Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said,</p><div class="text_uthmani arabic">وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ </div><div class="text_uthmani arabic">وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ </div><p>(Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).) (15:97) Allah's statement,</p><div class="text_uthmani arabic">وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ</div><p>(And you are not the one to force them.) says, `it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said,</p><div class="text_uthmani arabic">فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ</div><p>(But warn by the Qur'an; him who fears My threat.) meaning, `convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,'</p><div class="text_uthmani arabic">فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ</div><p>(Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40),</p><div class="text_uthmani arabic">فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ </div><p>(So remind them -- you are only one who reminds. You are not a dictator over them.)(88:21-22)</p><div class="text_uthmani arabic">لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ</div><p>(Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and,</p><div class="text_uthmani arabic">إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ</div><p>(Verily, you guide not whom you like, but Allah guides whom He wills.) (28:56) Allah's statement here,</p><div class="text_uthmani arabic">وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ</div><p>(And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.</p>

Admonition from Some Scenes of the Day of ResurrectionAllah the Exalted said,وَاسْتَمِعْ(And listen) `O Muhammad,'يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ(on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement,يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ(The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied,ذَلِكَ يَوْمُ الْخُرُوجِ(that will be the Day of coming out.) from the graves,إِنَّا نَحْنُ نُحْىِ وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ (Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said,يَوْمَ تَشَقَّقُ الاٌّرْضُ عَنْهُمْ سِرَاعاً(On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored,مُّهْطِعِينَ إِلَى الدَّاعِ يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ (Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), andيَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً (On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!) (17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah said,«أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْض»(The earth will open up first around me.) Allah the Exalted and Most Honored said,ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ(That will be a gathering, quite easy for Us.) `bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said,وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50), and,مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.) (31:28)Comforting the ProphetThe statement of Allah the Exalted and Most High,نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ(We know best what they say.) means, `Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said,وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).) (15:97) Allah's statement,وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ(And you are not the one to force them.) says, `it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said,فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ(But warn by the Qur'an; him who fears My threat.) meaning, `convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,'فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ(Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40),فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ (So remind them -- you are only one who reminds. You are not a dictator over them.)(88:21-22)لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ(Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and,إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ(Verily, you guide not whom you like, but Allah guides whom He wills.) (28:56) Allah's statement here,وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ(And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.

The day they actually hear the blast, will be the Day of rising of the dead.

The day when all will hear the Scream with the truth; this is the day of coming out of the graves.

On the day they hear the Cry in truth, that is the day of coming forth.

[and bethink thyself, too, of] the Day on which all [human beings] will in truth hear the final blast - that Day of [their] coming-forth [from death].

The Day whereon they will surely hear the shout - that is the Day of coming forth.

The Day when they will hear As-Saihah (shout, etc.) in truth, that will be the Day of coming out (from the graves i.e. the Day of Resurrection).

The Day when they will hear the Shout in all truth. That is the Day of Emergence.

the Day when they shall hear the Blast in truth. That will be the Day (for the dead) to come forth.

The Day when they will hear As-Sayhah in truth, that will be the Day of coming out.

The day when they will hear the (Awful) Cry in truth. That is the day of coming forth (from the graves).

the day when they hear the Cry in all truth. That is the day of rising [from the dead].

On the Day when they will hear the Shout, in truth that Day they will emerge.

The Day they will hear the blast [of the Horn] in truth. That is the Day of Emergence [from the graves].

On that day they will certainly hear the sound of the trumpet and that will be the Day of Resurrection.

The day when they shall hear the cry in truth; that is the day of coming forth.

Yawma yasmaAAoona a<b>l</b><u>ss</u>ay<u>h</u>ata bi<b>a</b>l<u>h</u>aqqi <u>tha</u>lika yawmu alkhurooj<b>i</b>

The Day when men will hear the fateful cry, they will rise up [from their graves].

The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection.

50

يَوْمَ يَسْمَعُونَ ٱلصَّيْحَةَ بِٱلْحَقِّ ذَٰلِكَ يَوْمُ ٱلْخُرُوجِ

On the day the creation will hear the blast of the resurrection, in truth without any doubt. That day which they will hear it in is the day the dead will come out of their graves for the accounting and resurrection.

On the day the creation will hear the blast of the resurrection, in truth without any doubt. That day which they will hear it in is the day the dead will come out of their graves for the accounting and resurrection.

We are the one who give life and death, and to Us will be the destination.

Indeed it is We Who give life, and give death, and towards Us only is the return.

It is We who give life, and make to die, and to Us is the homecoming.

Verily, it is We who grant life and deal death; and with Us will be all journeys’ end

Verily We! it is We Who give life and cause death, and Unto Us is the journeying.

Verily, We it is Who give life and cause death; and to Us is the final return,

It is We who control life and death, and to Us is the destination.

Surely it is We Who give life and cause death, and to Us shall all return

Verily, it is We Who give life and cause death; and to Us is the final return.

Lo! We it is Who quicken and give death, and unto Us is the journeying.

Indeed it is We who give life and bring death, and toward Us is the [final] destination.

It is We who give life and make to die. To Us is the arrival.

Indeed, it is We who give life and cause death, and to Us is the destination

We give life and cause things to die. To Us all things will return.

Surely We give life and cause to die, and to Us is the eventual coming;

Inn<u>a</u> na<u>h</u>nu nu<u>h</u>yee wanumeetu wailayn<u>a</u> alma<u>s</u>eer<b>u</b>

Truly, it is We who give life and cause death, and to Us shall all return

Verily it is We Who give Life and Death; and to Us is the Final Goal-

50

إِنَّا نَحْنُ نُحْىِۦ وَنُمِيتُ وَإِلَيْنَا ٱلْمَصِيرُ

It is I who gives life and death. There is nobody to give life and death besides Me. And to Me alone is the return of the servants on the day of judgment.

It is I who gives life and death. There is nobody to give life and death besides Me. And to Me alone is the return of the servants on the day of judgment.

The day the earth will split asunder they will come out hurriedly. This gathering together is easy for Us.

On the day when the earth will split for them, so they will come out in haste; this is the gathering – easy for Us.

Upon the day when the earth is split asunder from about them as they hasten forth; that is a mustering easy for Us.

on the Day when the earth is riven asunder all around them as they hasten forth [towards God’s judgment]: that gathering will be easy for Us [to encompass].

That shall be the Day whereon the earth will be cleft from off them as they hasten forth. That shall be a gathering Unto Us easy.

On the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us.

The Day when the earth will crack for them at once. That is an easy gathering for Us.

on the Day when the earth will be rent asunder and people, rising from it, will hasten forth. To assemble them all will be easy for Us.

On the Day when the earth shall be cleft, from off them (they will come out) hastening forth. That will be a gathering, quite easy for Us.

On the day when the earth splitteth asunder from them, hastening forth (they come). That is a gathering easy for Us (to make).

The day the earth is split open for [disentombing] them, [they will come out] hastening. That mustering is easy for Us [to carry out].

Upon that Day the earth will be rent asunder from around them as they hurry forth that is an easy gathering for Us.

On the Day the earth breaks away from them [and they emerge] rapidly; that is a gathering easy for Us.

On the day when the earth is rent asunder, they will quickly come out of their graves. This is how easy it is for Us to bring about the Day of Resurrection.

The day on which the earth shall cleave asunder under them, they will make haste; that is a gathering together easy to Us.

Yawma tashaqqaqu alar<u>d</u>u AAanhum sir<u>a</u>AAan <u>tha</u>lika <u>h</u>ashrun AAalayn<u>a</u> yaseer<b>un</b>

on the Day the earth will be rent asunder over them, and from it they shall emerge in haste. To assemble them all is easy enough for Us.

The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us.

50

يَوْمَ تَشَقَّقُ ٱلْأَرْضُ عَنْهُمْ سِرَاعًا ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ

On the day the earth will break away from them, then they will come out quickly. That is an easy gathering for Me.

On the day the earth will break away from them, then they will come out quickly. That is an easy gathering for Me.

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

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

We are cognisant of what they say; but it is not for you to compel them. So keep on reminding through the Qur'an whoever fears My warning.

We well know what they say (O dear Prophet Mohammed – peace and blessings be upon him), and you are not one to use force over them; therefore advise him with the Qur’an, whoever fears My threat.

We know very well what they say; thou art not a tyrant over them. Therefore remind by the Koran him who fears My threat.

Fully aware are We of what they [who deny resurrection] do say; and thou canst by no means force them [to believe in it]. Yet none the less, remind, through this Qur’an, all such as may fear My warning.

We are the best Knower of that which they say, and thou art not over them over them tyrant. Wherefore admonish thou by the Qur'an him who feareth My threat.

We know of best what they say; and you (O Muhammad SAW) are not a tyrant over them (to force them to Belief). But warn by the Quran, him who fears My Threat.

We are fully aware of what they say, and you are not a dictator over them. So remind by the Quran whoever fears My warning.

(O Prophet), We are well aware of what they say; and you are not required to force things on them. So exhort with the Qur'an all those who fear My warning.

We know best what they say. And you are not the one to force them. But warn by the Qur'an; him who fears My threat.

We are Best Aware of what they say, and thou (O Muhammad) art in no wise a compeller over them. But warn by the Qur'an him who feareth My threat.

We know well what they say, and you are not there to compel them. So admonish by the Quran those who fear My threat.

Indeed, We know what they say. You (Prophet Muhammad) are not a tyrant over them. Therefore, remind by the Koran whosoever fears (My) threat.

We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur'an whoever fears My threat.

We know best what they say and you cannot compel them. Remind, by way of the Quran, those who have fear of My warnings.

We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My threat.

Na<u>h</u>nu aAAlamu bim<u>a</u> yaqooloona wam<u>a</u> anta AAalayhim bijabb<u>a</u>rin fa<u>th</u>akkir bi<b>a</b>lqur<u>a</u>ni man yakh<u>a</u>fu waAAeed<b>i</b>

We know best what those who deny the truth say. You are not there to force them: so remind, with this Quran, those who fear My warning.

We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning!

50

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍ فَذَكِّرْ بِٱلْقُرْءَانِ مَن يَخَافُ وَعِيدِ

I know best what these deniers say. And you are not imposed on them, O Messenger, to force them to accept faith. You are only a conveyer of what Allah has ordered you to convey, so remind through the Qur’ān he who fears my warning to the disbelievers and the sinful, because the fearful is the one who takes advice and takes reminders when reminded.

I know best what these deniers say. And you are not imposed on them, O Messenger, to force them to accept faith. You are only a conveyer of what Allah has ordered you to convey, so remind through the Qur’ān he who fears my warning to the disbelievers and the sinful, because the fearful is the one who takes advice and takes reminders when reminded.

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

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

I CALL TO witness those who scatter (dust) by dispersing,

By oath of those which carry away while dispersing.

By the swift scatterers

CONSIDER the winds that scatter the dust far and wide,

By the dipersing winds that disperse.

By (the winds) that scatter dust.

By the spreaders spreading.

By the winds which scatter dust,

By the scattering Dhariyat;

By those that winnow with a winnowing

By the scattering [winds] that scatter [the clouds];

By the scatterers (the wind) scattering,

By those [winds] scattering [dust] dispersing

By the winds which carry dust particles,

I swear by the wind that scatters far and wide,

Wa<b>al</b><u>ththa</u>riy<u>a</u>ti <u>th</u>arw<u>a</u><b>n</b>

By the winds that scatter the dust,

By the (Winds) that scatter broadcast;

51

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلذَّٰرِيَٰتِ ذَرْوًا

Allah swears by the wind which scatter dust,

Allah swears by the wind which scatter dust,

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

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

<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">Affirming the News of the Resurrection The Commander of the faithful,</h2><p>`Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement,</p><div class="text_uthmani arabic">وَالذَرِيَـتِ ذَرْواً </div><p>(By the scattering Dhariyat)," and `Ali said, "The wind." The man asked,</p><div class="text_uthmani arabic">فَالْحَـمِلَـتِ وِقْراً </div><p>"(And the laden Hamilat)" `Ali said, "The clouds." The man again asked,</p><div class="text_uthmani arabic">فَالْجَـرِيَـتِ يُسْراً </div><p>"(And the steady Jariyat)" `Ali said, "The ships." The man asked,</p><div class="text_uthmani arabic">فَالْمُقَسِّمَـتِ أَمْراً </div><p>"(And the distributors of command)" `Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement,</p><div class="text_uthmani arabic">إِنَّمَا تُوعَدُونَ لَصَـدِقٌ </div><p>(Verily, that which you are promised is surely true.), it is a truthful promise,</p><div class="text_uthmani arabic">وَإِنَّ الدِّينَ</div><p>(And verily, Ad-Din) the Recompense,</p><div class="text_uthmani arabic">لَوَاقِعٌ</div><p>(will occur), it will surely come to pass. Then Allah the Exalted said,</p><div class="text_uthmani arabic">وَالسَّمَآءِ ذَاتِ الْحُبُكِ </div><p>(By the heaven full of Hubuk,) Ibn `Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, `Atiyah Al-`Awfi, Ar-Rabi` bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin `Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system.</p><h2 class="title">The Differing Claims of the Idolators</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ </div><p>(Certainly, you have different ideas.) Allah says, `you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said,</p><div class="text_uthmani arabic">يُؤْفَكُ عَنْهُ مَنْ أُفِكَ </div><p>(Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said,</p><div class="text_uthmani arabic">فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ </div><p>(So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn `Abbas, may Allah be pleased with him, and As-Suddi said:</p><div class="text_uthmani arabic">يُؤْفَكُ عَنْهُ مَنْ أُفِكَ </div><p>(Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said;</p><div class="text_uthmani arabic">قُتِلَ الْخَرَصُونَ </div><p>(Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) `Abasa:</p><div class="text_uthmani arabic">قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ </div><p>(Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." `Ali bin Abi Talhah reported from Ibn `Abbas;</p><div class="text_uthmani arabic">قُتِلَ الْخَرَصُونَ </div><p>(Cursed be Al-Kharrasun), "Cursed be the doubters." Mu`adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said;</p><div class="text_uthmani arabic">الَّذِينَ هُمْ فِى غَمْرَةٍ سَـهُونَ </div><p>(Who are under a cover of Sahun,) Ibn `Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said,</p><div class="text_uthmani arabic">يَسْـَلُونَ أَيَّانَ يَوْمُ الدِّينِ </div><p>(They ask: "When will be the Day of Ad-Din") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied,</p><div class="text_uthmani arabic">يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ </div><p>((It will be) a Day when they will be Yuftanun in the Fire!) Ibn `Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, `Ikrimah, Ibrahim An-Nakha`i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt."</p><div class="text_uthmani arabic">ذُوقُواْ فِتْنَتَكُمْ</div><p>(Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment."</p><div class="text_uthmani arabic">هَـذَا الَّذِى كُنتُمْ بِهِ تَسْتَعْجِلُونَ</div><p>(This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.</p><div class="text_uthmani arabic">إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَعُيُونٍ ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ </div>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.Affirming the News of the Resurrection The Commander of the faithful,`Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement,وَالذَرِيَـتِ ذَرْواً (By the scattering Dhariyat)," and `Ali said, "The wind." The man asked,فَالْحَـمِلَـتِ وِقْراً "(And the laden Hamilat)" `Ali said, "The clouds." The man again asked,فَالْجَـرِيَـتِ يُسْراً "(And the steady Jariyat)" `Ali said, "The ships." The man asked,فَالْمُقَسِّمَـتِ أَمْراً "(And the distributors of command)" `Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement,إِنَّمَا تُوعَدُونَ لَصَـدِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise,وَإِنَّ الدِّينَ(And verily, Ad-Din) the Recompense,لَوَاقِعٌ(will occur), it will surely come to pass. Then Allah the Exalted said,وَالسَّمَآءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn `Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, `Atiyah Al-`Awfi, Ar-Rabi` bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin `Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system.The Differing Claims of the IdolatorsAllah the Exalted said,إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ (Certainly, you have different ideas.) Allah says, `you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said,يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said,فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn `Abbas, may Allah be pleased with him, and As-Suddi said:يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said;قُتِلَ الْخَرَصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) `Abasa:قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." `Ali bin Abi Talhah reported from Ibn `Abbas;قُتِلَ الْخَرَصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu`adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said;الَّذِينَ هُمْ فِى غَمْرَةٍ سَـهُونَ (Who are under a cover of Sahun,) Ibn `Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said,يَسْـَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied,يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn `Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, `Ikrimah, Ibrahim An-Nakha`i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt."ذُوقُواْ فِتْنَتَكُمْ(Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment."هَـذَا الَّذِى كُنتُمْ بِهِ تَسْتَعْجِلُونَ(This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَعُيُونٍ ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ

And those who bear the load (of rain),

Then by oath of those which carry the burdens.

and the burden-bearers

and those that carry the burden [of heavy clouds],

And the clouds bearing a load.

And (the clouds) that bear heavy weight of water;

And those carrying loads.

which carry clouds laden with water,

And the laden Hamilat;

And those that bear the burden (of the rain)

by the [rain] bearing [clouds] laden [with water];

then the bearers of weight (the clouds),

And those [clouds] carrying a load [of water]

by the clouds which are heavily loaded with water,

Then those clouds bearing the load (of minute things in space).

Fa<b>a</b>l<u>ha</u>mil<u>a</u>ti wiqr<u>a</u><b>n</b>

and those that bear the burden [of the rain],

And those that lift and bear away heavy weights;

51

فَٱلْحَٰمِلَٰتِ وِقْرًا

And by the clouds that carry plenty of water,

And by the clouds that carry plenty of water,

And those who move (on the water) gently,

Then by oath of those which move with ease.

and the smooth runners

and those that speed along with gentle ease,

And the ships that glide with ease.

And (the ships) that float with ease and gentleness;

And those moving gently.

which then smoothly speed along,

And the steady Jariyat;

And those that glide with ease (upon the sea)

by [the ships] which move gently [on the sea];

then the easy runners (the ships);

And those [ships] sailing with ease

by the ships which smoothly sail on the oceans,

Then those (ships) that glide easily,

Fa<b>a</b>lj<u>a</u>riy<u>a</u>ti yusr<u>a</u><b>n</b>

and those speeding along with ease,

And those that flow with ease and gentleness;

51

فَٱلْجَٰرِيَٰتِ يُسْرًا

And the ships which sail in the sea with ease,

And the ships which sail in the sea with ease,

And those who distribute (it) by command,

Then by oath of those which distribute by the command.

and the partitioners,

and those that apportion [the gift of life] at [God’s] behest!

And the angels who distribute the affair.

And those (angels) who distribute (provisions, rain, and other blessings) by (Allah's) Command;

And those distributing as commanded.

and execute the great task of apportioning (rainfall):

And the distributors of command,

And those who distribute (blessings) by command,

by [the angels] who dispense [livelihood] by [His] command:

then by the distributors (angels), ordered;

And those [angels] apportioning [each] matter,

by the angels which distribute the affairs,

Then those (angels who) distribute blessings by Our command;

Fa<b>a</b>lmuqassim<u>a</u>ti amr<u>a</u><b>n</b>

and distributing the command of God at His behest!

And those that distribute and apportion by Command;-

51

فَٱلْمُقَسِّمَٰتِ أَمْرًا

And by the angels which distribute the matters of the servants which Allah has ordered them to distribute.

And by the angels which distribute the matters of the servants which Allah has ordered them to distribute.

Verily the promise made to you is true:

Undoubtedly, the promise you are given is surely true.

surely that you are promised is true,

Verily, that which you are promised is true indeed,

Verily that wherewith ye are threatened is surely true.

Verily, that which you are promised (i.e. Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds, etc.) is surely true.

What you are promised is true.

surely what you are being warned against is true,

Verily, that which you are promised is surely true.

Lo! that wherewith ye are threatened is indeed true,

indeed what you are promised is true,

indeed, that which you are promised is true,

Indeed, what you are promised is true.

that what you are promised is certainly true

What you are threatened with is most surely true,

Innam<u>a</u> tooAAadoona la<u>sa</u>diq<b>un</b>

What you are promised is certainly true:

Verily that which ye are promised is true;

51

إِنَّمَا تُوعَدُونَ لَصَادِقٌ

The reckoning and reward which Allah promises you is true without doubt.

The reckoning and reward which Allah promises you is true without doubt.

The Judgement will indeed take place.

And undoubtedly justice will surely be done.

and surely the Doom is about to fall!

and, verily, judgment is bound to come!

And verily the Requital is surely to befall.

And verily, the Recompense is sure to happen.

Judgment will take place.

and the Judgement shall doubtlessly take place.

And verily, Ad-Din is sure to occur.

And lo! the judgment will indeed befall.

and indeed the retribution will surely come to pass!

and the recompense shall surely happen.

And indeed, the recompense is to occur.

and the Day of Judgment will inevitably take place.

And the judgment must most surely come about.

Wainna a<b>l</b>ddeena law<u>a</u>qiAA<b>un</b>

the Judgement will surely come to pass --

And verily Judgment and Justice must indeed come to pass.

51

وَإِنَّ ٱلدِّينَ لَوَٰقِعٌ

And the reckoning of the servants is going to occur on the day of judgment without doubt.

And the reckoning of the servants is going to occur on the day of judgment without doubt.

The heavens webbed-with-tracks is witness

And by oath of the decorated heaven.

By heaven with all its tracks

CONSIDER the firmament full of starry paths!

By the heaven full of paths.

By the heaven full of paths,

By the sky that is woven.

By the heaven with its numerous forms:

By the heaven full of Hubuk,

By the heaven full of paths,

By the sky full of adornment [with stars],

By the heaven with its passages,

By the heaven containing pathways,

By the beautiful heavens,

I swear by the heaven full of ways.

Wa<b>al</b>ssam<u>a</u>i <u>tha</u>ti al<u>h</u>ubuk<b>i</b>

by the heaven full of tracks,

By the Sky with (its) numerous Paths,

51

وَٱلسَّمَآءِ ذَاتِ ٱلْحُبُكِ

And Allah swears by the sky which has pathways.

And Allah swears by the sky which has pathways.

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

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

You are surely caught in contradictions.,

You are indeed in different opinions regarding this Qur’an.

surely you speak at variance,

Verily, [O men,] you are deeply at variance as to what to believe:

Verily ye are in a divided opinion.

Certainly, you have different ideas (about Muhammad SAW and the Quran).

You differ in what you say.

surely you are at variance (about the Hereafter);

Certainly, you have different ideas.

Lo! ye, forsooth, are of various opinion (concerning the truth).

indeed you are of different opinions!

surely, you are in different sayings,

Indeed, you are in differing speech.

your ideas are confused.

Most surely you are at variance with each other in what you say,

Innakum lafee qawlin mukhtalif<b>in</b>

surely you are deeply at variance [as to what to believe] --

Truly ye are in a doctrine discordant,

51

إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ

O people of Makkah, you are in a contradicting and conflicting speech. Sometimes you say: The Qur’ān is magic, at times you say poetry. And you say: Muhammad is a magician at times, and sometimes that he is a poet.

O people of Makkah, you are in a contradicting and conflicting speech. Sometimes you say: The Qur’ān is magic, at times you say poetry. And you say: Muhammad is a magician at times, and sometimes that he is a poet.