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He created the heavens and the earth with deliberation, and gave you form, and shaped you well; and to Him is your returning.

He created the heavens and the earth with the truth, and fashioned you thereby making you in best shapes; and towards Him only is the return.

He created the heavens and the earth with the truth, and He shaped you, and shaped you well; and unto Him is the homecoming.

He has created the heavens and the earth in accordance with [an inner] truth, and has formed you - and formed you so well; and with Him is your journey's end.

He hath created the heavens and the earth with truth, and hath formed you, and hath made-your forms goodly; and Unto Him Is the return.

He has created the heavens and the earth with truth, and He shaped you and made good your shapes, and to Him is the final Return.

He created the heavens and the earth with truth, and He designed you, and designed you well, and to Him is the final return.

He created the heavens and the earth with Truth and shaped you, giving you excellent shapes. And to Him is your ultimate return.

He has created the heavens and the earth with truth, and He shaped you and made good your shapes. And to Him is the return.

He created the heavens and the earth with truth, and He shaped you and made good your shapes, and unto Him is the journeying.

He created the heavens and the earth with consummate wisdom, and He formed you and perfected your forms, and toward Him is your destination.

He created the heavens and the earth in truth and He shaped you and gave you good shapes. To Him is the arrival.

He created the heavens and earth in truth and formed you and perfected your forms; and to Him is the [final] destination.

He has created the heavens and the earth for a genuine purpose and has formed you in the best shape. To Him all things return.

He created the heavens and the earth with truth, and He formed you, then made goodly your forms, and to Him is the ultimate resort.

Khalaqa a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>a bi<b>a</b>l<u>h</u>aqqi wa<u>s</u>awwarakum faa<u>h</u>sana <u>s</u>uwarakum wailayhi alma<u>s</u>eer<b>u</b>

He created the heavens and the earth for a purpose. He formed you and gave you the best of forms. To Him you shall all return.

He has created the heavens and the earth in just proportions, and has given you shape, and made your shapes beautiful: and to Him is the final Goal.

64

خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَإِلَيْهِ ٱلْمَصِيرُ

He created the heavens and He created the earth with truth. He did not create them in vain. He formed you, O people - and made your forms beautiful as a favour and bounty from Him. If he wished, He could have made them ugly. To Him alone is the return on the Day of Judgement and He will give you the recompense of your actions, if good then with good, and if evil then with bad.

He created the heavens and He created the earth with truth. He did not create them in vain. He formed you, O people - and made your forms beautiful as a favour and bounty from Him. If he wished, He could have made them ugly. To Him alone is the return on the Day of Judgement and He will give you the recompense of your actions, if good then with good, and if evil then with bad.

<p>وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (…and shaped your figures, and made your figures good…64:3). Shaping the figures of the creatures is one of the exclusive attributes of Allah, that is why Al-Musawwiru [ the shaper ] is one of His attributive names. If we analyze or look carefully into the universe, there are several classes of things. Each class has several species and each species has several sexes. Each sex has billions of members. No single shape ever resembles another shape. Among humankind, for instance, on account of difference of country or territory or difference of stock and nations, there is clear distinction in the shapes and faces of individuals. The face and shape of each individual is so amazingly unique and that it baffles the human imagination. The human face is no more than six to seven square inches, and there are uncountable faces of the same type, and yet one face does not look exactly like the other one so that distinguishing one from the other would be difficult. The present verse mentions figure-making as one of the Divine blessings and immediately thereafter it goes on to say فَأَحْسَنَ صُوَرَ‌كُمْ (and made your figures good). In the entire universe, Allah made the human shape the most beautiful. No matter how ugly a man or an individual might seem in his community, he is still beautiful in his own right, relative to the shapes of all other non-human creatures.</p>

وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (…and shaped your figures, and made your figures good…64:3). Shaping the figures of the creatures is one of the exclusive attributes of Allah, that is why Al-Musawwiru [ the shaper ] is one of His attributive names. If we analyze or look carefully into the universe, there are several classes of things. Each class has several species and each species has several sexes. Each sex has billions of members. No single shape ever resembles another shape. Among humankind, for instance, on account of difference of country or territory or difference of stock and nations, there is clear distinction in the shapes and faces of individuals. The face and shape of each individual is so amazingly unique and that it baffles the human imagination. The human face is no more than six to seven square inches, and there are uncountable faces of the same type, and yet one face does not look exactly like the other one so that distinguishing one from the other would be difficult. The present verse mentions figure-making as one of the Divine blessings and immediately thereafter it goes on to say فَأَحْسَنَ صُوَرَ‌كُمْ (and made your figures good). In the entire universe, Allah made the human shape the most beautiful. No matter how ugly a man or an individual might seem in his community, he is still beautiful in his own right, relative to the shapes of all other non-human creatures.

He knows what is in the heavens and the earth, and knows what you hide and what you disclose; God knows what is in the hearts.

He knows all whatever is in the heavens and in the earth, and He knows all what you hide and all what you disclose; and Allah knows what lies within the hearts.

He knows whatever is in the heavens and the earth, and He knows what you conceal and what you publish. God knows the thoughts within the breasts.

He knows all that is in the heavens and on earth; and He knows all that you keep secret as well as all that you bring into the open: for God has full knowledge of what is in the hearts [of men].

He knoweth whatsoever is In the heavens and the earth, and He knoweth whatsoever ye keep secret, and whatsoever ye make known; and Allah is the Knower of whatsoever is in the breasts.

He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts (of men).

He knows everything in the heavens and the earth, and He knows what you conceal and what you reveal. And God knows what is within the hearts.

He knows what is in the heavens and the earth, and knows what you conceal and what you disclose. Allah even knows what lies hidden in the breasts of people.

He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.

He knoweth all that is in the heavens and the earth, and He knoweth what ye conceal and what ye publish. And Allah is Aware of what is in the breasts (of men).

He knows whatever there is in the heavens and the earth, and He knows whatever you hide and whatever you disclose, and Allah knows best what is in your breasts.

He knows whatever is in the heavens and the earth and He knows all what you conceal and what you reveal. Allah knows the innermost of the chests.

He knows what is within the heavens and earth and knows what you conceal and what you declare. And Allah is Knowing of that within the breasts.

He knows all that is in the heavens and the earth and all that you reveal or conceal. God knows best whatever the hearts contain.

He knows what is in the heavens and the earth, and He knows what you hide and what you manifest; and Allah is Cognizant of what is in the hearts.

YaAAlamu m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wayaAAlamu m<u>a</u> tusirroona wam<u>a</u> tuAAlinoona wa<b>A</b>ll<u>a</u>hu AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

He knows whatever is in the heavens and the earth. He knows all that you conceal and all that you reveal. God is aware of what is in your hearts.

He knows what is in the heavens and on earth; and He knows what ye conceal and what ye reveal: yea, Allah knows well the (secrets) of (all) hearts.

64

يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

He knows whatever is in the heavens and He knows whatever is on earth. He knows the actions that you conceal and those that you reveal. Allah is the Knower of the good or bad that the hearts contain. Nothing of that is hidden from Him.

He knows whatever is in the heavens and He knows whatever is on earth. He knows the actions that you conceal and those that you reveal. Allah is the Knower of the good or bad that the hearts contain. Nothing of that is hidden from Him.

Has not the account of those who disbelieved before come to you, who tasted the torment of their action, and for whom is grievous punishment?

Did not the news of those who disbelieved before you reach you? So they tasted the evil outcome of their deeds, and for them is a painful punishment.

Has there not come to you the tidings of those that disbelieved before, then tasted the mischief of their action, and there yet awaits them a painful chastisement?

HAVE THE STORIES of those who, in earlier times, refused to acknowledge the truth never yet come within your ken? [They denied it -] and so they had to taste the evil outcome of their own doings, with [more] grievous suffering awaiting them [in the life to come]:

Hath not the tidings reached you of those who disbelieved aforetime, and so tasted the evil consequence of their affair, and theirs will be a torment afflictive?

Has not the news reached you of those who disbelieved aforetime? And so they tasted the evil result of their disbelief, and theirs will be a painful torment.

Has the news not reached you, of those who disbelieved before? They tasted the ill consequences of their conduct, and a painful torment awaits them.

Has the news of the unbelievers of the past not reached you? (They disbelieved) and then tasted its evil consequence. A grievous chastisement awaits them.

Has not the news reached you of those who disbelieved aforetime And so they tasted the evil result of their disbelief, and theirs will be a painful torment.

Hath not the story reached you of those who disbelieved of old and so did taste the ill-effects of their conduct, and theirs will be a painful doom.

Has there not come to you the account of those who were faithless before? They tasted the evil consequence of their conduct, and there is a painful punishment for them.

Have you not heard the news of those before you who disbelieved? They tasted the mischief of their action, and for them is a painful punishment.

Has there not come to you the news of those who disbelieved before? So they tasted the bad consequence of their affair, and they will have a painful punishment.

Have you not received the news about the disbelievers living before you who suffered the consequences of their deeds and will suffer a painful torment?

Has there not come to you the story of those who disbelieved before, then tasted the evil result of their conduct, and they had a painful punishment?

Alam yatikum nabao alla<u>th</u>eena kafaroo min qablu fa<u>tha</u>qoo wab<u>a</u>la amrihim walahum AAa<u>tha</u>bun aleem<b>un</b>

Have you not heard about those who denied the truth before you and tasted the evil consequences of their conduct? They will have a painful punishment.

Has not the story reached you, of those who rejected Faith aforetime? So they tasted the evil result of their conduct; and they had a grievous Penalty.

64

أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ فَذَاقُوا۟ وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

Has the news of the nations who denied before you not reached you, O idolaters - such as the people of Noah, the Ad, the Thamud and others. They tasted the punishment of the disbelief they had perpetrated in the world, and in the afterlife they will receive a painful punishment. Indeed, that has come to you. So take a lesson from their eventual outcome and repent to Allah before that which befell them befalls you.

Has the news of the nations who denied before you not reached you, O idolaters - such as the people of Noah, the Ad, the Thamud and others. They tasted the punishment of the disbelief they had perpetrated in the world, and in the afterlife they will receive a painful punishment. Indeed, that has come to you. So take a lesson from their eventual outcome and repent to Allah before that which befell them befalls you.

<h2 class="title">A Warning delivered through mentioning the End of the Disbelieving Nations</h2><p>Informing about the past nations and the torment and disciplinary lessons that they suffered because of opposing the Messengers and denying the truth. Allah says;</p><div class="text_uthmani arabic">أَلَمْ يَأْتِكُمْ نَبَؤُاْ الَّذِينَ كَفَرُواْ مِن قَبْلُ</div><p>(Has not the news reached you of those who disbelieved aforetime) meaning, information about them and what happened to them,</p><div class="text_uthmani arabic">فَذَاقُواْ وَبَالَ أَمْرِهِمْ</div><p>(And so they tasted the evil result of their disbelief.) They tasted the evil consequences of their denial and sinful actions. And it refers to the punishment and humiliation they received in the life of the world,</p><div class="text_uthmani arabic">وَلَهُمْ عَذَابٌ أَلِيمٌ</div><p>(and theirs will be a painful torment.) in the Hereafter, added to the torment they received in this life. Allah explained why;</p><div class="text_uthmani arabic">ذَلِكَ بِأَنَّهُ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَـتِ</div><p>(That was because there came to them their Messengers with Bayyinat,) supporting arguments, evidence, and clear proofs,</p><div class="text_uthmani arabic">فَقَالُواْ أَبَشَرٌ يَهْدُونَنَا</div><p>(but they said:"Shall mere men guide us") They discounted and dismissed the possibility that the Message would be sent to a human and that their guidance would come by the hands of a man like themselves,</p><div class="text_uthmani arabic">فَكَفَرُواْ وَتَوَلَّواْ</div><p>(So they disbelieved and turned away.) they denied the truth and turned away from abiding by it,</p><div class="text_uthmani arabic">وَّاسْتَغْنَى اللَّهُ</div><p>(But Allah was not in need.) of them,</p><div class="text_uthmani arabic">وَاللَّهُ غَنِىٌّ حَمِيدٌ</div><p>(And Allah is not need, Worthy of all praise.)</p>

A Warning delivered through mentioning the End of the Disbelieving NationsInforming about the past nations and the torment and disciplinary lessons that they suffered because of opposing the Messengers and denying the truth. Allah says;أَلَمْ يَأْتِكُمْ نَبَؤُاْ الَّذِينَ كَفَرُواْ مِن قَبْلُ(Has not the news reached you of those who disbelieved aforetime) meaning, information about them and what happened to them,فَذَاقُواْ وَبَالَ أَمْرِهِمْ(And so they tasted the evil result of their disbelief.) They tasted the evil consequences of their denial and sinful actions. And it refers to the punishment and humiliation they received in the life of the world,وَلَهُمْ عَذَابٌ أَلِيمٌ(and theirs will be a painful torment.) in the Hereafter, added to the torment they received in this life. Allah explained why;ذَلِكَ بِأَنَّهُ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَـتِ(That was because there came to them their Messengers with Bayyinat,) supporting arguments, evidence, and clear proofs,فَقَالُواْ أَبَشَرٌ يَهْدُونَنَا(but they said:"Shall mere men guide us") They discounted and dismissed the possibility that the Message would be sent to a human and that their guidance would come by the hands of a man like themselves,فَكَفَرُواْ وَتَوَلَّواْ(So they disbelieved and turned away.) they denied the truth and turned away from abiding by it,وَّاسْتَغْنَى اللَّهُ(But Allah was not in need.) of them,وَاللَّهُ غَنِىٌّ حَمِيدٌ(And Allah is not need, Worthy of all praise.)

This was so because their apostles came to them with clear proofs, but they said: "What. Can a mortal show us the way?" And they denied and turned away; but God was unconcerned. God is all-sufficient, worthy of praise.

This is because their Noble Messengers used to bring clear proofs to them, in response they said, “What! Will humans show us the way?”; they therefore became disbelievers and turned away, and Allah acted independently; and Allah is the Independent, the Most Praiseworthy.

That is because their Messengers came to them with the clear signs, and then they said, 'What, shall mortals be our guides?' Therefore they disbelieved, and turned away; and God was in no need of them. And God is All-sufficient, All-laudable.

this, because time and again there came unto them their apostles with all evidence of the truth, but they [always] replied, "Shall mere mortal men be our guides?" And so they. denied the truth and turned away. But God was not in need [of them]: for God is self-sufficient, ever to be praised.

That was because their apostles were wont to come Unto them with evidences, but they said: shall a mere human bein guide us? Wherefore they disbelieved and turned away; and Allah needed them not. And Allah is Self Sufficient, Praiseworthy.

That was because there came to them their Messengers with clear proofs (signs), but they said: "Shall mere men guide us?" So they disbelieved and turned away (from the truth), and Allah was not in need (of them). And Allah is Rich (Free of all wants), Worthy of all praise.

That is because their messengers came to them with clear explanations, but they said, “Are human beings going to guide us?” So they disbelieved and turned away. But God is in no need. God is Independent and Praiseworthy.

This was because their Messengers would come to them with Clear Signs, but they would say: “Shall mortals (like ourselves) guide us to the Right Way?” They rejected the Truth and turned away. Thereupon Allah became unconcerned with them, for Allah is Self-Sufficient, Innately Praiseworthy.

That was because there came to them their Messengers with Bayyinat, but they said: "Shall mere men guide us" So they disbelieved and turned away. But Allah was not in need. And Allah is not in need, Worthy of all praise.

That was because their messengers (from Allah) kept coming unto them with clear proofs (of Allah's Sovereignty), but they said: Shall mere mortals guide us? So they disbelieved and turned away, and Allah was independent (of them). Allah is Absolute, Owner of Praise.

That was because their apostles would bring them manifest proofs, but they said, ‘Will humans be our guides?!’ So they disbelieved and turned away, and Allah had no need [of their faith] and Allah is all-sufficient, all-laudable.

That is because, when their Messengers came to them with clear proofs they said: 'Shall humans be our guides' They disbelieved and turned away, but Allah was not in need (of them). Allah is the Rich and the Praised.

That is because their messengers used to come to them with clear evidences, but they said, "Shall human beings guide us?" and disbelieved and turned away. And Allah dispensed [with them]; and Allah is Free of need and Praiseworthy.

This was because their messengers came to them with clear proof (to support their prophethood) and they said, "Can mere mortals provide us with guidance?" They rejected the Messengers and turned away. God does not need the worship of anyone. He is Self-sufficient and Praiseworthy.

That is because there came to them their apostles with clear arguments, but they said: Shall mortals guide us? So they disbelieved and turned back, and Allah does not stand in need (of anything), and Allah is Self-sufficient, Praised.

<u>Tha</u>lika biannahu k<u>a</u>nat tateehim rusuluhum bi<b>a</b>lbayyin<u>a</u>ti faq<u>a</u>loo abasharun yahdoonan<u>a</u> fakafaroo watawallaw wa<b>i</b>staghn<u>a</u> All<u>a</u>hu wa<b>A</b>ll<u>a</u>hu ghaniyyun <u>h</u>ameed<b>un</b>

That was because their messengers came to them with clear signs, but they replied, "Shall mortals be our guides?" And so they rejected the truth and turned away. God has no need of such people; God is self-sufficient and worthy of all praise.

That was because there came to them messengers with Clear Signs, but they said: "Shall (mere) human beings direct us?" So they rejected (the Message) and turned away. But Allah can do without (them): and Allah is free of all needs, worthy of all praise.

64

ذَٰلِكَ بِأَنَّهُۥ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَقَالُوٓا۟ أَبَشَرٌ يَهْدُونَنَا فَكَفَرُوا۟ وَتَوَلَّوا۟ وَّٱسْتَغْنَى ٱللَّهُ وَٱللَّهُ غَنِىٌّ حَمِيدٌ

That punishment which came on them, only came on them on account of the fact that their messengers used to bring clear evidence and glaring proof from Allah, but they said in denial of the fact that messengers could be from the human race: ‘Are human beings going to guide us to the truth?!’ So they disbelieved and turned away from having faith in them. But they did not harm Allah at all. Allah is in no need of their faith and obedience, because their obedience does not increase him in anything. Allah is Self-Sufficient and in no need of His servants. He is praiseworthy in His statements and actions.

That punishment which came on them, only came on them on account of the fact that their messengers used to bring clear evidence and glaring proof from Allah, but they said in denial of the fact that messengers could be from the human race: ‘Are human beings going to guide us to the truth?!’ So they disbelieved and turned away from having faith in them. But they did not harm Allah at all. Allah is in no need of their faith and obedience, because their obedience does not increase him in anything. Allah is Self-Sufficient and in no need of His servants. He is praiseworthy in His statements and actions.

<p>فَقَالُوا أَبَشَرٌ‌ يَهْدُونَنَا (…but they said, “ Shall some mortals give us guidance?”…64:6). Though the word basher [ mortal (s)] is singular, but in meaning it is plural. Therefore, the verb يَهْدُونَنَا ‘give us guidance’ is plural. All unbelievers held the notion that prophets and messengers cannot be human beings. The Qur’ an has time and again falsified and refuted this notion of the unbelievers. Alas, there is also a group of Muslims who denies the mortality of the Allah’ s Messenger. They need to think in which direction they are moving. His mortality is not contradictory to his prophet-hood, nor is it incompatible with his high station of messenger-ship, nor is his being a Messenger inconsistent with his being a Nur (light). He is Nur (light) as well as a mortal. It is a false analogy to compare his light with that of a lamp or of the sun or the moon.</p>

فَقَالُوا أَبَشَرٌ‌ يَهْدُونَنَا (…but they said, “ Shall some mortals give us guidance?”…64:6). Though the word basher [ mortal (s)] is singular, but in meaning it is plural. Therefore, the verb يَهْدُونَنَا ‘give us guidance’ is plural. All unbelievers held the notion that prophets and messengers cannot be human beings. The Qur’ an has time and again falsified and refuted this notion of the unbelievers. Alas, there is also a group of Muslims who denies the mortality of the Allah’ s Messenger. They need to think in which direction they are moving. His mortality is not contradictory to his prophet-hood, nor is it incompatible with his high station of messenger-ship, nor is his being a Messenger inconsistent with his being a Nur (light). He is Nur (light) as well as a mortal. It is a false analogy to compare his light with that of a lamp or of the sun or the moon.

The unbelievers claim that they will not be raised again. Tell them: "Why not? By my Lord, you will certainly be raised again, and then informed of what you had done. That is how the law of God works inevitably."

The disbelievers alleged that they will surely not be raised again; proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “Surely yes, why not? By oath of Lord, you will surely be raised again and you will then be informed of your misdeeds; and this is easy for Allah.”

The unbelievers assert that they will never be raised up. Say: 'Yes indeed, by my Lord! You shall be raised up, then you shall be told the things you did. That is easy for God.'

They who are bent on denying the truth claim that they will never be raised from the dead! Say: "Yea, by my Sustainer! Most surely will you be raised from the dead, and then, most surely, will you be made to understand what you did [in life]! For, easy is this for God!"

Those who dlsbelieve assert that they shall not be raised. Say thou 'Yea! by my Lord, ye shall surely be raised, and then Unto you shall be declared that which ye have worked; and that is for Allah easy.

The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad SAW): "Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allah.

Those who disbelieve claim that they will not be resurrected. Say, “Yes indeed, by my Lord, you will be resurrected; then you will be informed of everything you did; and that is easy for God.”

The unbelievers have vehemently contended that they shall not be raised to life. Say to them: “Yes, by my Lord, you shall surely be raised to life, and you shall certainly be fully informed of all that you did. That is easy enough for Allah.”

The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah."

Those who disbelieve assert that they will not be raised again. Say (unto them, O Muhammad): Yea, verily, by my Lord! ye will be raised again and then ye will be informed of what ye did; and that is easy for Allah.

The faithless claim that they will not be resurrected. Say, ‘Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did, and that is easy for Allah.’

The unbelievers think that they will never be raised up. Say: 'By my Lord, yes indeed, you shall assuredly be raised up! Then you shall be told of all that you have done. That is easy for Allah'

Those who disbelieve have claimed that they will never be resurrected. Say, "Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, is easy."

The disbelievers have thought that they would never be resurrected (Muhammad). Say, "I swear by my Lord that you will certainly be resurrected and will be told about all that you have done." All this is certainly very easy for God.

Those who disbelieve think that they shall never be raised. Say: Aye! by my Lord! you shall most certainly be raised, then you shall most certainly be informed of what you did; and that is easy to Allah.

ZaAAama alla<u>th</u>eena kafaroo an lan yubAAathoo qul bal<u>a</u> warabbee latubAAathunna thumma latunabbaonna bim<u>a</u> AAamiltum wa<u>tha</u>lika AAal<u>a</u> All<u>a</u>hi yaseer<b>un</b>

Those who deny the truth claim that they will never be raised up again. Say, "By my Lord, most surely you will be raised up again and then you will be told of all that you have done; and that is easy enough for God."

The Unbelievers think that they will not be raised up (for Judgment). Say: "Yea, By my Lord, Ye shall surely be raised up: then shall ye be told (the truth) of all that ye did. And that is easy for Allah."

64

زَعَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَن لَّن يُبْعَثُوا۟ قُلْ بَلَىٰ وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ

Those who disbelieved in Allah claimed that Allah will not bring them back to life after their death. Say, O Messenger, to these people who deny resurrection: Indeed, by my Lord, you will be resurrected on the day of judgment. Then you will be told about what you used to do in the world. Resurrection is easy for Allah, for He had created you the first time. Thus, He is able to bring you back to life after your death for the reckoning and recompense.

Those who disbelieved in Allah claimed that Allah will not bring them back to life after their death. Say, O Messenger, to these people who deny resurrection: Indeed, by my Lord, you will be resurrected on the day of judgment. Then you will be told about what you used to do in the world. Resurrection is easy for Allah, for He had created you the first time. Thus, He is able to bring you back to life after your death for the reckoning and recompense.

<h2 class="title">Life after Death is True</h2><p>Allah the Exalted informs about the disbelievers, idolators and the atheists that they claim that they will not be resurrected,</p><div class="text_uthmani arabic">قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ</div><p>(Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did...") meaning, `you will be informed of all of your actions, whether major or minor, big or small,'</p><div class="text_uthmani arabic">وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ</div><p>(and that is easy for Allah.) `resurrecting and recompensing you is easy for Allah.' This is the third Ayah in which Allah orders His Messenger to swear by His Lord, the Exalted and Most Honored, that Resurrection occurs. The first is in Surah Yunus,</p><div class="text_uthmani arabic">وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِى وَرَبِّى إِنَّهُ لَحَقٌّ وَمَآ أَنتُمْ بِمُعْجِزِينَ </div><p>(And they ask you to inform them: "Is it true" Say: "Yes! By my Lord! It is the very truth! and you can not escape it!") (10:53), The second is in Surah Saba',</p><div class="text_uthmani arabic">وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ</div><p>(Those who disbelieve say: "The hour will not come to us." Say: "Yes, by my Lord, it will come to you...") (34:3), and the third is this Ayah,</p><div class="text_uthmani arabic">زَعَمَ الَّذِينَ كَفَرُواْ أَن لَّن يُبْعَثُواْ قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ </div><p>(The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.") Allah the Exalted said,</p><div class="text_uthmani arabic">فَـَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالنّورِ الَّذِى أَنزَلْنَا</div><p>(Therefore, believe in Allah and in His Messenger and in the Light which We have sent down.) that is, the Qur'an,</p><div class="text_uthmani arabic">وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ</div><p>(And Allah is All-Aware of what you do.) none of your deeds ever escapes His knowledge.</p><h2 class="title">The Day of At-Taghabun</h2><p>Allah said,</p><div class="text_uthmani arabic">يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ</div><p>(The Day when He will gather you on the Day of Gathering,) meaning the Day of Resurrection. This is the Day when the earlier and later generations will all be gathered in one area, a caller would be heard by them all, and one's vision would easily see them all. Allah said,</p><div class="text_uthmani arabic">ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ</div><p>(That is the Day whereon mankind will be gathered together, that is a Day when all will be present.) (11:103), and,</p><div class="text_uthmani arabic">قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ </div><p>(Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") (56:49-50) Allah's statement,</p><div class="text_uthmani arabic">ذَلِكَ يَوْمُ التَّغَابُنِ</div><p>(that will be the Day of At-Taghabun) Ibn `Abbas said, "It is one of the names of the Day of Judgement, and that is because the people of Paradise will have gained over the people of the Fire." Qatadah and Mujahid said similarly. Muqatil bin Hayyan said, "There is no mutual loss and gain greater than these entering Paradise and those being taken to the Fire." Allah explained His statement saying;</p><div class="text_uthmani arabic">يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ذَلِكَ يَوْمُ التَّغَابُنِ وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَـلِحاً يُكَفِّرْ عَنْهُ سَيِّئَـتِهِ وَيُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً ذَلِكَ الْفَوْزُ الْعَظِيمُ - وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَايَـتِنَآ أُوْلَـئِكَ أَصْحَـبُ النَّارِ خَـلِدِينَ فِيهَا وَبِئْسَ الْمَصِيرُ </div><p>(And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow (Paradise), to dwell therein forever; that will be the great success. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.) We explained these meanings several times before.</p>

Life after Death is TrueAllah the Exalted informs about the disbelievers, idolators and the atheists that they claim that they will not be resurrected,قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ(Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did...") meaning, `you will be informed of all of your actions, whether major or minor, big or small,'وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ(and that is easy for Allah.) `resurrecting and recompensing you is easy for Allah.' This is the third Ayah in which Allah orders His Messenger to swear by His Lord, the Exalted and Most Honored, that Resurrection occurs. The first is in Surah Yunus,وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِى وَرَبِّى إِنَّهُ لَحَقٌّ وَمَآ أَنتُمْ بِمُعْجِزِينَ (And they ask you to inform them: "Is it true" Say: "Yes! By my Lord! It is the very truth! and you can not escape it!") (10:53), The second is in Surah Saba',وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ(Those who disbelieve say: "The hour will not come to us." Say: "Yes, by my Lord, it will come to you...") (34:3), and the third is this Ayah,زَعَمَ الَّذِينَ كَفَرُواْ أَن لَّن يُبْعَثُواْ قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.") Allah the Exalted said,فَـَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالنّورِ الَّذِى أَنزَلْنَا(Therefore, believe in Allah and in His Messenger and in the Light which We have sent down.) that is, the Qur'an,وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ(And Allah is All-Aware of what you do.) none of your deeds ever escapes His knowledge.The Day of At-TaghabunAllah said,يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ(The Day when He will gather you on the Day of Gathering,) meaning the Day of Resurrection. This is the Day when the earlier and later generations will all be gathered in one area, a caller would be heard by them all, and one's vision would easily see them all. Allah said,ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ(That is the Day whereon mankind will be gathered together, that is a Day when all will be present.) (11:103), and,قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") (56:49-50) Allah's statement,ذَلِكَ يَوْمُ التَّغَابُنِ(that will be the Day of At-Taghabun) Ibn `Abbas said, "It is one of the names of the Day of Judgement, and that is because the people of Paradise will have gained over the people of the Fire." Qatadah and Mujahid said similarly. Muqatil bin Hayyan said, "There is no mutual loss and gain greater than these entering Paradise and those being taken to the Fire." Allah explained His statement saying;يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ذَلِكَ يَوْمُ التَّغَابُنِ وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَـلِحاً يُكَفِّرْ عَنْهُ سَيِّئَـتِهِ وَيُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً ذَلِكَ الْفَوْزُ الْعَظِيمُ - وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَايَـتِنَآ أُوْلَـئِكَ أَصْحَـبُ النَّارِ خَـلِدِينَ فِيهَا وَبِئْسَ الْمَصِيرُ (And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow (Paradise), to dwell therein forever; that will be the great success. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.) We explained these meanings several times before.

So believe in God, His Apostle and the Light We have sent down. God is well aware of what you do.

Therefore accept faith in Allah and His Noble Messenger and the light which We have sent down; and Allah is Well Aware of what you do.

Therefore believe in God and His Messenger, and in the Light which We have sent down. And God is aware of the things you do.

Believe then, [O men,] in God and His Apostle, and in the light [of revelation] which We have bestowed [on you] from on high! And God is fully aware of all that you do.

Wherefore believe in Allah and His apostle and the Light which We have sent down: And Allah is of that which ye work Aware.

Therefore, believe in Allah and His Messenger (Muhammad SAW), and in the Light (this Quran) which We have sent down. And Allah is All-Aware of what you do.

So believe in God and His Messenger, and the Light which We sent down. God is Aware of everything you do.

So believe in Allah and in His Messenger and in the Light that We have sent down. Allah is fully aware of what you do.

Therefore, believe in Allah and His Messenger and in the Light which We have sent down. And Allah is All-Aware of what you do.

So believe in Allah and His messenger and the light which We have revealed. And Allah is Informed of what ye do.

So have faith in Allah and His Apostle and the light, which We have sent down, and Allah is well aware of what you do.

Believe in Allah, and His Messenger, and in the Light which We have sent down. Allah is Aware of all that you do.

So believe in Allah and His Messenger and the Qur'an which We have sent down. And Allah is Acquainted with what you do.

Thus, have faith in God, His Messenger and the Light which We have revealed. God is Well-Aware of what you do.

Therefore believe in Allah and His Apostle and the Light which We have revealed; and Allah is Aware of what you do.

Fa<u>a</u>minoo bi<b>A</b>ll<u>a</u>hi warasoolihi wa<b>al</b>nnoori alla<u>th</u>ee anzaln<u>a</u> wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

Believe then in God and His Messenger, and in the light which We have sent down. God is fully aware of all that you do.

Believe, therefore, in Allah and His Messenger, and in the Light which we have sent down. And Allah is well acquainted with all that ye do.

64

فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلنُّورِ ٱلَّذِىٓ أَنزَلْنَا وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

So have faith, O people, in Allah and have faith in His Messenger. Have faith in the Qur’ān which I revealed to My messenger. Allah is aware of what you do. None of your actions are hidden from Him and He will give you the recompense for them.

So have faith, O people, in Allah and have faith in His Messenger. Have faith in the Qur’ān which I revealed to My messenger. Allah is aware of what you do. None of your actions are hidden from Him and He will give you the recompense for them.

<p>فَآمِنُوا بِاللَّـهِ وَرَ‌سُولِهِ وَالنُّورِ‌ الَّذِي أَنزَلْنَا (So, believe in Allah and His Messenger, and in the light We have sent down…64:8). The word Nur [ light ] in this context refers to the Qur’ an. ‘Light’ fulfils two functions: In the first place it is itself luminous and in the second place it makes other things luminous and bright. The Qur’ an, on account of its miraculous nature, is itself luminous, and it illuminates what pleases or displeases Allah, the sacred laws, injunctions and commands, and the realities of the Hereafter, which human being ought to know.</p>

فَآمِنُوا بِاللَّـهِ وَرَ‌سُولِهِ وَالنُّورِ‌ الَّذِي أَنزَلْنَا (So, believe in Allah and His Messenger, and in the light We have sent down…64:8). The word Nur [ light ] in this context refers to the Qur’ an. ‘Light’ fulfils two functions: In the first place it is itself luminous and in the second place it makes other things luminous and bright. The Qur’ an, on account of its miraculous nature, is itself luminous, and it illuminates what pleases or displeases Allah, the sacred laws, injunctions and commands, and the realities of the Hereafter, which human being ought to know.

The day He will gather you together on the Day of Gathering, will be the day of Judgement. He who believed and did the right, will have his evil deeds expunged by God and admitted to gardens with rivers flowing by, and abide there perpetually. This will be the great achievement of success.

The day when He will gather you, on the Day of Collective Assembly – that is the day when the loss of the losers will be laid bare; and whoever believes in Allah and does good deeds, Allah will relieve him of his sins and admit him into Gardens beneath which rivers flow, for them to abide in it forever; this is the greatest success.

Upon the day when He shall gather you for the Day of Gathering; that shall be the Day of Mutual Fraud. And whosoever believes in God, and does righteousness, God will acquit him of his evil deeds, and admit him into gardens underneath which rivers flow, therein to dwell for ever and ever; that is the mighty triumph.

[Think of] the time when He shall gather you all together unto the Day of the [Last] Gathering - that Day of Loss and Gain! For, as for him who shall have believed in God and done what is just and right, He will [on that Day] efface his bad deeds, and will admit him into gardens through which running waters flow, therein to abide beyond the count of time: that will be a triumph supreme!

Remember the Day whereon He shall assemble you, the Day of Assembly; that shall be the Day of Mutual Loss and Gain. And whosoever believeth in Allah and worketh righteously from him He will expiate His misdeeds and will make him enter Gardens whereunder rivers flow, as abiders therein for evermore. That is the mighty achievement.

(And remember) the Day when He will gather you (all) on the Day of Gathering, that will be the Day of mutual loss and gain (i.e. loss for the disbelievers as they will enter the Hell-fire and gain for the believers as they will enter Paradise). And whosoever believes in Allah and performs righteous good deeds, He will remit from him his sins, and will admit him to Gardens under which rivers flow (Paradise) to dwell therein forever, that will be the great success.

The Day when He gathers you for the Day of Gathering—that is the Day of Mutual Exchange. Whoever believes in God and acts with integrity, He will remit his misdeeds, and will admit him into gardens beneath which rivers flow, to dwell therein forever. That is the supreme achievement.

(You shall come to know that) when He will assemble you on the Day of Gathering. That shall be the Day (to determine) mutual gains and losses. Whoever believes in Allah and acts righteously, Allah will have his evil deeds expunged and will admit him to Gardens beneath which rivers flow. Therein they shall abide forever. That is the supreme triumph.

The Day when He will gather you on the Day of Gathering, that will be the Day of At-Taghabun. And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow, to dwell therein forever; that will be the great success.

The day when He shall gather you unto the Day of Assembling, that will be a day of mutual disillusion. And whoso believeth in Allah and doeth right, He will remit from him his evil deeds and will bring him unto Gardens underneath which rivers flow, therein to abide for ever. That is the supreme triumph.

When He will you bring you together for the Day of Gathering, it will be a day of privation [and regret]. As for those who have faith in Allah and act righteously, He shall absolve them of their misdeeds and admit them into gardens with streams running in them, to remain in them forever. That is the great success.

The Day on which He will gather you for the Day of Gathering; that is the Day of Loss and Gain. He who believes in Allah and does good deeds, Allah willacquit him of his evil deeds and admit him to Gardens underneath which rivers flow, where he shall live for ever. That is the mighty triumph.

The Day He will assemble you for the Day of Assembly - that is the Day of Deprivation. And whoever believes in Allah and does righteousness - He will remove from him his misdeeds and admit him to gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.

On the day when We shall gather you all together (for the Day of Judgment), all cheating will be exposed. Those who believe in God and act righteously will receive forgiveness for their sins. They will be admitted into Paradise wherein streams flow and they will live forever. This certainly is the greatest triumph.

On the day that He will gather you for the day of gathering, that is the day of loss and gain; and whoever believes in Allah and does good, He will remove from him his evil and cause him to enter gardens beneath which rivers flow, to abide therein forever; that is the great achievement.

Yawma yajmaAAukum liyawmi aljamAAi <u>tha</u>lika yawmu a<b>l</b>ttagh<u>a</u>buni waman yumin bi<b>A</b>ll<u>a</u>hi wayaAAmal <u>sa</u>li<u>h</u>an yukaffir AAanhu sayyi<u>a</u>tihi wayudkhilhu jann<u>a</u>tin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> abadan <u>tha</u>lika alfawzu alAAa<i><u>th</u></i>eem<b>u</b>

When He shall gather you all for the Day of Gathering, that will be the Day of loss and gain; and whoever believes in God and does good deeds shall be forgiven their sins and admitted to Gardens through which rivers flow, where they shall dwell forever. That is the supreme triumph.

The Day that He assembles you (all) for a Day of Assembly,- that will be a Day of mutual loss and gain (among you), and those who believe in Allah and work righteousness,- He will remove from them their ills, and He will admit them to Gardens beneath which Rivers flow, to dwell therein for ever: that will be the Supreme Achievement.

64

يَوْمَ يَجْمَعُكُمْ لِيَوْمِ ٱلْجَمْعِ ذَٰلِكَ يَوْمُ ٱلتَّغَابُنِ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَٰلِحًا يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ

Remember, O Messenger, the day when Allah will gather you on the Day of Judgement to give you the recompense for your actions. That is the day when the loss of the disbelievers will become clear, as the believers will inherit the homes of the people of the Fire in Paradise, and the people of the Fire will inherit the homes of the people of Paradise in the Fire. Those who have faith in Allah and do righteous deeds, Allah will remit their sins from them and enter them into gardens, under the palaces and trees of which rivers flow, to live in them forever and never to come out, the bliss of which will not end. That which they attained is the great success, which no other success can come close to.

Remember, O Messenger, the day when Allah will gather you on the Day of Judgement to give you the recompense for your actions. That is the day when the loss of the disbelievers will become clear, as the believers will inherit the homes of the people of the Fire in Paradise, and the people of the Fire will inherit the homes of the people of Paradise in the Fire. Those who have faith in Allah and do righteous deeds, Allah will remit their sins from them and enter them into gardens, under the palaces and trees of which rivers flow, to live in them forever and never to come out, the bliss of which will not end. That which they attained is the great success, which no other success can come close to.

<p>يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ ذَٰلِكَ يَوْمُ التَّغَابُنِ ([ Be mindful of ] the day when He will gather you for the Day of Gathering. That will be the Day of loss and gain…64:9) ‘The Day of Gathering’ and ‘the Day of Loss and gain’ are both the names of the Day of Judgment. The reason why that day is called ‘The Day of Gathering’ is quite obvious. On that day all creations, the earlier generation as well as the later generations, will be brought together to give account of their deeds and for reward and punishment. The reason for calling the day a ‘The Day of Loss and Gain’ is because the word taghabun is derived from ghabn which means ‘loss’. Financial loss as well as mental deficiency is referred to as ghabn. Imam Raghib Isfahani in his Mufrada-ul-Qur’ an says that when the word refers to financial loss, it is expressed in the passive voice thus ghubina fulanun ‘so-and-so suffered financial loss’. When one wants to say that ‘he was or became deficient in his opinion or judgment’, one would express it thus ghabina from the tri-literal verb form, the second radical being vowelled with kasrah [-i-] on the measure of sami’ a. the word taghabun is a two-way process and signifies ‘mutuality of actions’, where two parties mutually cause loss of each other, or they make manifest each other’ s loss. In the context of this verse, however, it is one-sided or one-way process of making manifest of non-believer’ s loss. The latter sense is also its recognized use. ‘The Day of Loss and Gain’ is so called because, according to authentic Traditions, Allah has created two abodes for everyone in the Hereafter_one in Hell and another in Paradise. Before admitting the righteous believers to Paradise, they will be shown the abode in Hell, which they would have received if they failed to believe and act righteously, so that they may appreciate their abode in Paradise more highly and thank Allah more profoundly. On the other hand, the non-believers will be shown their abode in Paradise, which they would have received had they believed and acted righteously, so that they may regret more bitterly and be more remorseful. These narratives also tell us that the abodes in Paradise that were prepared for the non-believers will be given to the believers in Paradise, and the abodes in Hell that were prepared for the believers will be given to the non-believers in Hell. These Traditions are elaborately recorded in the two Sahihs and other collections of Traditions. When the inmates of Paradise will attain the places originally prepared for the disbelievers, the latter will realize what they have lost what they have gained.</p><p>Sahih Muslim, Tirmidhi and others record on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ asked the noble Companions: “ Do you know who is a pauper?” They replied: “ One who has no possessions.” The Messenger ﷺ said that a pauper in my community is one who will come on the Day of Judgment with a heap of righteous deeds, such as prayers, fasting, alms-giving and so on, but he might have reviled someone in the world, or he might have slandered another person, or he might have killed or murdered some other person, and he might have taken away someone’ s property unlawfully. All these people will gather around him and demand their rights. One will take away his prayers, another will snatch away his fasts, someone will take away his alms and a third person will carry away his other good deeds. When all his good deeds would be exhausted, the sins of the oppressed will be loaded on the oppressor, and in this way the score will be settled. Consequently, he will be purshed into the Fire of Hell. [ Mazhari ]</p><p>It is recorded in the Sahih of Bukahri that the Holy Prophet ﷺ has said, “ Whoever has an obligation towards someone should discharge it or ask his obligor to forgive it here in this world. Otherwise, he will have no dirhams or dinars (money) there in the Hereafter to set off his liabilities. The obligors will be given the good deeds of the debtor in lieu of their unfulfilled rights. When his good deeds will be exhausted, the sins of the oppressed will be added to the account of the oppressor.”</p><p>Sayyidna Ibn ‘Abbas ؓ and other leading authorities on Tafsir have given the foregoing reason for naming the Day of Judgment as ‘The Day of Loss and Gain’. Other authorities express the view that the grief of loss will not only be felt by the miserable non-believers, but also by the righteous believers. The latter will feel a sense of loss in that they will bitterly regret that they wasted much of their time in life and failed to carry out more good deeds, so as to attain more blessings and favours in Paradise, as is stated in a Prophetic Tradition.</p><p>مَن جَلَسَ مَجلِسًا لَّم یَذکُرِ اللہَ فِیہِ کَانَ عَلَیہِ تِرَۃً یَومَ القِیامَۃِ</p><p>(He who sits in an assembly and does not remember Allah in the entire session, this assembly will be a source of bitter regret for him.)</p><p>Qurtubi writes that on that Day every believer will feel a sense of loss on account of shortcomings in the fulfillment of his duties and obligations in life. Naming the Judgment Day as the ‘Day of Loss and Gain’ is like its being named as ‘The Day of (Bitter) Regret’ in Surah Maryam, thus وَأَنذِرْ‌هُمْ يَوْمَ الْحَسْرَ‌ةِ إِذْ قُضِيَ الْأَمْرُ‌ ‘And warn them of the Day of (Bitter) Regret when the affair will be resolved…19:39). Ruh-ul-Ma’ ani interprets this verse as implying that on that day the unjust and unrighteous people will bitterly regret their shortcomings, and the righteous believers will regret their shortcomings in the performance of their righteous deeds. In this way, everyone on the Day of Judgment will regret and have a feeling of loss as his shortcomings. Therefore, this day is named as the ‘Day of Loss and Gain’.</p>

يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ ذَٰلِكَ يَوْمُ التَّغَابُنِ ([ Be mindful of ] the day when He will gather you for the Day of Gathering. That will be the Day of loss and gain…64:9) ‘The Day of Gathering’ and ‘the Day of Loss and gain’ are both the names of the Day of Judgment. The reason why that day is called ‘The Day of Gathering’ is quite obvious. On that day all creations, the earlier generation as well as the later generations, will be brought together to give account of their deeds and for reward and punishment. The reason for calling the day a ‘The Day of Loss and Gain’ is because the word taghabun is derived from ghabn which means ‘loss’. Financial loss as well as mental deficiency is referred to as ghabn. Imam Raghib Isfahani in his Mufrada-ul-Qur’ an says that when the word refers to financial loss, it is expressed in the passive voice thus ghubina fulanun ‘so-and-so suffered financial loss’. When one wants to say that ‘he was or became deficient in his opinion or judgment’, one would express it thus ghabina from the tri-literal verb form, the second radical being vowelled with kasrah [-i-] on the measure of sami’ a. the word taghabun is a two-way process and signifies ‘mutuality of actions’, where two parties mutually cause loss of each other, or they make manifest each other’ s loss. In the context of this verse, however, it is one-sided or one-way process of making manifest of non-believer’ s loss. The latter sense is also its recognized use. ‘The Day of Loss and Gain’ is so called because, according to authentic Traditions, Allah has created two abodes for everyone in the Hereafter_one in Hell and another in Paradise. Before admitting the righteous believers to Paradise, they will be shown the abode in Hell, which they would have received if they failed to believe and act righteously, so that they may appreciate their abode in Paradise more highly and thank Allah more profoundly. On the other hand, the non-believers will be shown their abode in Paradise, which they would have received had they believed and acted righteously, so that they may regret more bitterly and be more remorseful. These narratives also tell us that the abodes in Paradise that were prepared for the non-believers will be given to the believers in Paradise, and the abodes in Hell that were prepared for the believers will be given to the non-believers in Hell. These Traditions are elaborately recorded in the two Sahihs and other collections of Traditions. When the inmates of Paradise will attain the places originally prepared for the disbelievers, the latter will realize what they have lost what they have gained.Sahih Muslim, Tirmidhi and others record on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ asked the noble Companions: “ Do you know who is a pauper?” They replied: “ One who has no possessions.” The Messenger ﷺ said that a pauper in my community is one who will come on the Day of Judgment with a heap of righteous deeds, such as prayers, fasting, alms-giving and so on, but he might have reviled someone in the world, or he might have slandered another person, or he might have killed or murdered some other person, and he might have taken away someone’ s property unlawfully. All these people will gather around him and demand their rights. One will take away his prayers, another will snatch away his fasts, someone will take away his alms and a third person will carry away his other good deeds. When all his good deeds would be exhausted, the sins of the oppressed will be loaded on the oppressor, and in this way the score will be settled. Consequently, he will be purshed into the Fire of Hell. [ Mazhari ]It is recorded in the Sahih of Bukahri that the Holy Prophet ﷺ has said, “ Whoever has an obligation towards someone should discharge it or ask his obligor to forgive it here in this world. Otherwise, he will have no dirhams or dinars (money) there in the Hereafter to set off his liabilities. The obligors will be given the good deeds of the debtor in lieu of their unfulfilled rights. When his good deeds will be exhausted, the sins of the oppressed will be added to the account of the oppressor.”Sayyidna Ibn ‘Abbas ؓ and other leading authorities on Tafsir have given the foregoing reason for naming the Day of Judgment as ‘The Day of Loss and Gain’. Other authorities express the view that the grief of loss will not only be felt by the miserable non-believers, but also by the righteous believers. The latter will feel a sense of loss in that they will bitterly regret that they wasted much of their time in life and failed to carry out more good deeds, so as to attain more blessings and favours in Paradise, as is stated in a Prophetic Tradition.مَن جَلَسَ مَجلِسًا لَّم یَذکُرِ اللہَ فِیہِ کَانَ عَلَیہِ تِرَۃً یَومَ القِیامَۃِ(He who sits in an assembly and does not remember Allah in the entire session, this assembly will be a source of bitter regret for him.)Qurtubi writes that on that Day every believer will feel a sense of loss on account of shortcomings in the fulfillment of his duties and obligations in life. Naming the Judgment Day as the ‘Day of Loss and Gain’ is like its being named as ‘The Day of (Bitter) Regret’ in Surah Maryam, thus وَأَنذِرْ‌هُمْ يَوْمَ الْحَسْرَ‌ةِ إِذْ قُضِيَ الْأَمْرُ‌ ‘And warn them of the Day of (Bitter) Regret when the affair will be resolved…19:39). Ruh-ul-Ma’ ani interprets this verse as implying that on that day the unjust and unrighteous people will bitterly regret their shortcomings, and the righteous believers will regret their shortcomings in the performance of their righteous deeds. In this way, everyone on the Day of Judgment will regret and have a feeling of loss as his shortcomings. Therefore, this day is named as the ‘Day of Loss and Gain’.

Those who did not believe and denied Our revelations will be inmates of Hell, where they will abide for ever, and how evil a journey's end!

And those who disbelieved and denied Our signs, are the people of the fire – to remain in it forever; and what a wretched outcome!

And those who disbelieved and cried lies to Our signs, those shall be the inhabitants of the Fire. therein to dwell forever -- an evil homecoming!

But as for those who are bent on denying the truth and on giving the lie to Our messages - they are destined for the fire, therein to abide: and how vile a journey’s end!

And they who disbelieve and belie Our Signs! those shall be fellows of the Fire, as abiders therein; a hapless destination.

But those who disbelieved (in the Oneness of Allah - Islamic Monotheism) and denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.

But as for those who disbelieve and denounce Our revelations—these are the inmates of the Fire, dwelling therein forever; and what a miserable fate!

As for those who disbelieved and gave the lie to Our Signs: they shall be the inmates of the Fire, and will abide in it. That is a woeful resort!

But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination

But those who disbelieve and deny Our revelations, such are owners of the Fire; they will abide therein - a hapless journey's end!

But as for those who are faithless and deny Our signs, they will be the inmates of the Fire, to remain in it [forever], and it is an evil destination.

As for those who disbelieved and belied Our verses, they shall be the inhabitants of the Fire and shall live therein for ever. Evil shall be their arrival.

But the ones who disbelieved and denied Our verses - those are the companions of the Fire, abiding eternally therein; and wretched is the destination.

As for those who have disbelieved and rejected Our revelations, they will dwell forever in hell fire, a terrible fate.

And (as for) those who disbelieve and reject Our communications, they are the inmates of the fire, to abide therein and evil is the resort.

Wa<b>a</b>lla<u>th</u>eena kafaroo waka<u>thth</u>aboo bi<u>a</u>y<u>a</u>tin<u>a</u> ol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri kh<u>a</u>lideena feeh<u>a</u> wabisa alma<u>s</u>eer<b>u</b>

But those who denied the truth and rejected Our signs shall be the inmates of the Fire, there to remain -- what an evil destination!

But those who reject Faith and treat Our Signs as falsehoods, they will be Companions of the Fire, to dwell therein for aye: and evil is that Goal.

64

وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ خَٰلِدِينَ فِيهَا وَبِئْسَ ٱلْمَصِيرُ

Those who disbelieved in Allah and reject My verses, which I revealed to My messenger, they are the people of the Fire who will remain there forever. What an evil destination is theirs!

Those who disbelieved in Allah and reject My verses, which I revealed to My messenger, they are the people of the Fire who will remain there forever. What an evil destination is theirs!

No calamity befalls unless God dispenses. He guides the heart of whosoever believes in God; and God has knowledge of everything.

No misfortune befalls except by Allah’s command; and Allah will guide the heart of whoever accepts faith in Him; and Allah knows all things.

No affliction befalls, except it be by the leave of God. Whosoever believes in God, He will guide his heart. And God has knowledge of everything.

NO CALAMITY can ever befall [man] unless it be by God's leave: hence, whoever believes in God guides his [own] heart [towards this truth]; and God has full knowledge of everything.

No calamity befalleth save by Allah's leave. And whosoever believeth in Allah, his heart He guideth. And Allah is of everything Knower.

No calamity befalls, but with the Leave [i.e. decision and Qadar (Divine Preordainments)] of Allah, and whosoever believes in Allah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allah from the Qadar (Divine Preordainments)], and Allah is the All-Knower of everything.

No disaster occurs except by God’s leave. Whoever believes in God, He guides his heart. God is Aware of everything.

No misfortune ever befalls unless it be by Allah's leave. And whosoever has faith in Allah, Allah directs his heart along the Right Path. Allah has knowledge of everything.

No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything.

No calamity befalleth save by Allah's leave. And whosoever believeth in Allah, He guideth his heart. And Allah is Knower of all things.

No affliction visits [anyone] except by Allah’s leave. Whoever has faith in Allah, He guides his heart, and Allah has knowledge of all things.

No affliction falls except by the permission of Allah. For those who believe in Allah, Allah will guide his heart. Allah has knowledge of all things.

No disaster strikes except by permission of Allah. And whoever believes in Allah - He will guide his heart. And Allah is Knowing of all things.

No one will be afflicted with any hardship without it being the will of God. The hearts of whoever believed in God will receive guidance. God has the knowledge of all things.

No affliction comes about but by Allah's permission; and whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things.

M<u>a</u> a<u>sa</u>ba min mu<u>s</u>eebatin ill<u>a</u> bii<u>th</u>ni All<u>a</u>hi waman yumin bi<b>A</b>ll<u>a</u>hi yahdi qalbahu wa<b>A</b>ll<u>a</u>hu bikulli shayin AAaleem<b>un</b>

No affliction can befall man but by God's permission -- He guides the hearts of those who believe in Him: God has knowledge of all things --

No kind of calamity can occur, except by the leave of Allah: and if any one believes in Allah, (Allah) guides his heart (aright): for Allah knows all things.

64

مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ ٱللَّهِ وَمَن يُؤْمِنۢ بِٱللَّهِ يَهْدِ قَلْبَهُۥ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

No one is afflicted with any difficulty in himself, his wealth or his children except by Allah’s decree and decision. Those who have faith in Allah and in His decree and decision, Allah guides their hearts to submit to his Command and to be pleased with His decree. Allah knows everything, nothing is hidden from Him.

No one is afflicted with any difficulty in himself, his wealth or his children except by Allah’s decree and decision. Those who have faith in Allah and in His decree and decision, Allah guides their hearts to submit to his Command and to be pleased with His decree. Allah knows everything, nothing is hidden from Him.

<p>Commentary</p><p>مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّـهِ ۗ وَمَن يُؤْمِن بِاللَّـهِ يَهْدِ قَلْبَهُ (And no calamity befalls [ one ], but with the leave of Allah. And whoever believes in Allah, He guides his heart…64:11) In other words, it is a reality that not even a particle can move without the Divine will. Without the will of Allah no one can harm or benefit anyone. If a person does not believe in Allah and the Divine destination, he would not have any means of comforting himself when a calamity befalls him. He receives it with despair, and gropes for means of alleviating it. A believer, on the other hand, who reposes his faith in Divine will and destination is guided by Allah, and his heart is filled with peace and tranquility. Allah will guide his heart to certainty that whatever difficulty afflicts him could never have missed him, and whatever adversity has missed him could never have afflicted him. As a result of this belief, he is promised a reward in the Hereafter, which he keeps in view all the time. This strong belief in the promise of a reward in the Hereafter alleviates the worst calamity of this world.</p>

Commentaryمَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّـهِ ۗ وَمَن يُؤْمِن بِاللَّـهِ يَهْدِ قَلْبَهُ (And no calamity befalls [ one ], but with the leave of Allah. And whoever believes in Allah, He guides his heart…64:11) In other words, it is a reality that not even a particle can move without the Divine will. Without the will of Allah no one can harm or benefit anyone. If a person does not believe in Allah and the Divine destination, he would not have any means of comforting himself when a calamity befalls him. He receives it with despair, and gropes for means of alleviating it. A believer, on the other hand, who reposes his faith in Divine will and destination is guided by Allah, and his heart is filled with peace and tranquility. Allah will guide his heart to certainty that whatever difficulty afflicts him could never have missed him, and whatever adversity has missed him could never have afflicted him. As a result of this belief, he is promised a reward in the Hereafter, which he keeps in view all the time. This strong belief in the promise of a reward in the Hereafter alleviates the worst calamity of this world.

<h2 class="title">All that occurs to Mankind is by Allah's Permission</h2><p>Allah informs us as He did in Surat Al-Hadid,</p><div class="text_uthmani arabic">مَآ أَصَابَ مِن مُّصِيبَةٍ فِى الاٌّرْضِ وَلاَ فِى أَنفُسِكُمْ إِلاَّ فِى كِتَـبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ </div><p>(No calamity occurs on the earth or in yourselves but it is inscribed in a record before We bring it into existence. Verily, that is easy for Allah.) (57:22) Allah said here,</p><div class="text_uthmani arabic">مَآ أَصَابَ مِن مُّصِيبَةٍ إِلاَّ بِإِذْنِ اللَّهِ</div><p>(No calamity occurs, but by the permission of Allah,) Ibn `Abbas said; "By the command of Allah," meaning from His decree and will.</p><div class="text_uthmani arabic">وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ وَاللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ</div><p>(and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything.) meaning, whoever suffered an affliction and he knew that it occurred by Allah's judgement and decree, and he patiently abides, awaiting Allah's reward, then Allah guides his heart, and will compensate him for his loss in this life by granting guidance to his heart and certainty in faith. Allah will replace whatever he lost for Him with the same or what is better. `Ali bin Abi Talhah reported from Ibn `Abbas,</p><div class="text_uthmani arabic">وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ</div><p>(and whosoever believes in Allah, He guides his heart.) "Allah will guide his heart to certainty. Therefore, he will know that what reached him would not have missed him and what has missed him would not have reached him." There is an agreed upon Hadith that Al-Bukhari and Muslim collected and which states,</p><div class="text_uthmani arabic">«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِن»</div><p>(Amazing is the believer: There is no decree that Allah writes for him, but is better for him. If an affliction strikes him, he is patient and this is better for him. If a bounty is granted to him, he is thankful and this is better for him. This trait is only for the faithful believer.)</p><h2 class="title">The Order to obey Allah and His Messenger</h2><p>Allah said,</p><div class="text_uthmani arabic">وَأَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ</div><p>(Obey Allah, and obey the Messenger;) Allah commands obedience to Him and to His Messenger in all that His legislates and in implementing His orders. Allah also forbids one from all that His Messenger forbids and prohibits. Allah the Exalted said,</p><div class="text_uthmani arabic">فَإِن تَولَّيْتُمْ فَإِنَّمَا عَلَى رَسُولِنَا الْبَلَـغُ الْمُبِينُ</div><p>(but if you turn away, then the duty of Our Messenger is only to convey clearly.) meaning, `if you refrain from abiding by the faith, then the Messenger's mission is to convey and your mission is to hear and obey. 'Az-Zuhri said, "From Allah comes the Message, its deliverance is up to the Messenger, and the adherence is up to us."</p><h2 class="title">Tawhid</h2><p>Allah states that He is the One, Whom all creations need and seek, the One other than Whom there is no (true) God.</p><div class="text_uthmani arabic">اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ </div><p>(Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust.) So, He first informs about Tawhid and its meaning. The implied meaning is to single Him out for deifica- tion, being purely devoted to Him, and relying upon Him, as He said;</p><div class="text_uthmani arabic">رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً </div><p>(The Lord of the east and the west; La ilaha illa Huwa. So take Him alone as Trustee.) (73:9)</p>

All that occurs to Mankind is by Allah's PermissionAllah informs us as He did in Surat Al-Hadid,مَآ أَصَابَ مِن مُّصِيبَةٍ فِى الاٌّرْضِ وَلاَ فِى أَنفُسِكُمْ إِلاَّ فِى كِتَـبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ (No calamity occurs on the earth or in yourselves but it is inscribed in a record before We bring it into existence. Verily, that is easy for Allah.) (57:22) Allah said here,مَآ أَصَابَ مِن مُّصِيبَةٍ إِلاَّ بِإِذْنِ اللَّهِ(No calamity occurs, but by the permission of Allah,) Ibn `Abbas said; "By the command of Allah," meaning from His decree and will.وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ وَاللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ(and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything.) meaning, whoever suffered an affliction and he knew that it occurred by Allah's judgement and decree, and he patiently abides, awaiting Allah's reward, then Allah guides his heart, and will compensate him for his loss in this life by granting guidance to his heart and certainty in faith. Allah will replace whatever he lost for Him with the same or what is better. `Ali bin Abi Talhah reported from Ibn `Abbas,وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ(and whosoever believes in Allah, He guides his heart.) "Allah will guide his heart to certainty. Therefore, he will know that what reached him would not have missed him and what has missed him would not have reached him." There is an agreed upon Hadith that Al-Bukhari and Muslim collected and which states,«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِن»(Amazing is the believer: There is no decree that Allah writes for him, but is better for him. If an affliction strikes him, he is patient and this is better for him. If a bounty is granted to him, he is thankful and this is better for him. This trait is only for the faithful believer.)The Order to obey Allah and His MessengerAllah said,وَأَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ(Obey Allah, and obey the Messenger;) Allah commands obedience to Him and to His Messenger in all that His legislates and in implementing His orders. Allah also forbids one from all that His Messenger forbids and prohibits. Allah the Exalted said,فَإِن تَولَّيْتُمْ فَإِنَّمَا عَلَى رَسُولِنَا الْبَلَـغُ الْمُبِينُ(but if you turn away, then the duty of Our Messenger is only to convey clearly.) meaning, `if you refrain from abiding by the faith, then the Messenger's mission is to convey and your mission is to hear and obey. 'Az-Zuhri said, "From Allah comes the Message, its deliverance is up to the Messenger, and the adherence is up to us."TawhidAllah states that He is the One, Whom all creations need and seek, the One other than Whom there is no (true) God.اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust.) So, He first informs about Tawhid and its meaning. The implied meaning is to single Him out for deifica- tion, being purely devoted to Him, and relying upon Him, as He said;رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً (The Lord of the east and the west; La ilaha illa Huwa. So take Him alone as Trustee.) (73:9)

Obey God and obey His Apostle. If you turn away, the duty of the Apostle is to convey the message clearly.

And obey Allah and obey His Noble Messenger; then if you turn away, know that the duty upon Our Noble Messenger is only to plainly convey.

And obey God, and obey the Messenger; but if you turn your backs, it is only for the Messenger to deliver the Manifest Message.

Pay heed, then, unto God, and pay heed unto the Apostle; and if you turn away, [know that] Our Apostle's only duty is a clear delivery of this message:

Obey Allah and obey the apostlle; then if ye turn away, on Our apostle is only the preaching manifest.

Obey Allah, and obey the Messenger (Muhammad SAW), but if you turn away, then the duty of Our Messenger is only to convey (the Message) clearly.

So obey God, and obey the Messenger. But if you turn away—it is only incumbent on Our Messenger to deliver the clear message.

Obey Allah and obey the Messenger. But if you turn away from obedience, (then know that) Our Messenger has no other duty than to clearly convey the Truth.

Obey Allah, and obey the Messenger; but if you turn away, then the duty of Our Messenger is only to convey clearly.

Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly.

Obey Allah and obey the Apostle; but if you turn away, then Our Apostle’s duty is only to communicate in clear terms.

Obey Allah and obey the Messenger. But, if you turn away, Our Messenger's duty is only to deliver the Clear Message.

And obey Allah and obey the Messenger; but if you turn away - then upon Our Messenger is only [the duty of] clear notification.

Obey God and the Messenger, but if you turn away, know that the only duty of Our Messenger is to clearly preach.

And obey Allah and obey the Apostle, but if you turn back, then upon Our Apostle devolves only the clear delivery (of the message).

Waa<u>t</u>eeAAoo All<u>a</u>ha waa<u>t</u>eeAAoo a<b>l</b>rrasoola fain tawallaytum fainnam<u>a</u> AAal<u>a</u> rasoolin<u>a</u> albal<u>a</u>ghu almubeen<b>u</b>

obey God and obey the Messenger; but if you turn away, remember that Our Messenger is only responsible for clearly conveying the message.

So obey Allah, and obey His Messenger: but if ye turn back, the duty of Our Messenger is but to proclaim (the Message) clearly and openly.

64

وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ

Follow Allah and follow the Messenger. If you turn away from what the Messenger brought to you, then the sin of such turning away is to your detriment. The Messenger’s duty is only to convey what I have instructed him to convey, and He has conveyed what he was instructed to convey.

Follow Allah and follow the Messenger. If you turn away from what the Messenger brought to you, then the sin of such turning away is to your detriment. The Messenger’s duty is only to convey what I have instructed him to convey, and He has conveyed what he was instructed to convey.

God: There is no god but He; and in God should believers place their trust.

Allah – there is none worthy of worship except Him; and only upon Allah must the Muslims rely.

God -- there is no god but He. And in God let the believers put their trust.

God - there is no deity save Him! In God then let the believers place their trust.

Allah! there is no God but He! In Allah, therefore, let the believers put their trust.

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), and in Allah (Alone), therefore, let the believers put their trust.

God, there is no god but He; and in God let the believers put their trust.

Allah there is no god but He; in Allah should the believers put all their trust.

Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust.

Allah! There is no Allah save Him. In Allah, therefore, let believers put their trust.

Allah—there is no god except Him—in Allah let all the faithful put their trust.

Allah, there is no god except He. In Allah let the believers put their trust.

Allah - there is no deity except Him. And upon Allah let the believers rely.

God is the only Lord and in Him the believers should trust.

Allah, there is no god but He; and upon Allah, then, let the believers rely.

All<u>a</u>hu l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa waAAal<u>a</u> All<u>a</u>hi falyatawakkali almuminoon<b>a</b>

God! There is no god but He, so let the faithful put their trust in Him.

Allah! There is no god but He: and on Allah, therefore, let the Believers put their trust.

64

ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

Allah is the Being deserving of worship. There is no other being deserving of worship besides Him. Let the believers place their reliance in Allah alone in all their affairs.

Allah is the Being deserving of worship. There is no other being deserving of worship besides Him. Let the believers place their reliance in Allah alone in all their affairs.

O believers, some of your spouses and children are your enemies, so beware of them! Yet if you forbear, overlook, and forgive, God is indeed forgiving and kind.

O People who Believe! Some of your wives and children are your enemies, therefore be wary of them; and if you pardon and overlook and forgive, then indeed Allah is Oft Forgiving, Most Merciful.

O believers, among your wives and children there is an enemy to you; so beware of them. But if you pardon, and overlook, and if you forgive, surely God is All-forgiving, All-compassionate.

O YOU who have attained to faith! Behold, some of your spouses and your children are enemies unto you: so beware of them! But if you pardon [their faults] and forbear, and forgive-then, behold, God will be much-forgiving, a dispenser of grace.

O ye who believe! verily of your wives and your children there is an enemy Unto you; wherefore beware of them. And if ye pardon and pass over and forgive, then verily Allah is Forgiving, Merciful.

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful.

O you who believe! Among your wives and your children are enemies to you, so beware of them. But if you pardon, and overlook, and forgive—God is Forgiver and Merciful.

Believers, there are enemies to you from among your spouses and your off-spring, so beware of them. But if you forgive and overlook their offences and pardon them, then surely Allah is Most Forgiving, Most Compassionate.

O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.

O ye who believe! Lo! among your wives and your children there are enemies for you, therefor beware of them. And if ye efface and overlook and forgive, then lo! Allah is Forgiving, Merciful.

O you who have faith! Indeed, you have enemies among your spouses and children; so beware of them. Yet if you excuse, forbear, and forgive, then Allah is indeed all-forgiving, all-merciful.

Believers, some of your wives and children are enemies; so beware of them. But if you pardon, overlook and forgive them, then Allah is the Forgiving, the Most Merciful.

O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful.

Believers, some of your wives and children may prove to be your enemies so beware of them. However, if you would pardon, ignore and forgive, know that God is All-forgiving and All-merciful.

O you who believe! surely from among your wives and your children there is an enemy to you; therefore beware of them; and if you pardon and forbear and forgive, then surely Allah is Forgiving, Merciful.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo inna min azw<u>a</u>jikum waawl<u>a</u>dikum AAaduwwan lakum fa<b>i</b><u>hth</u>aroohum wain taAAfoo wata<u>s</u>fa<u>h</u>oo wataghfiroo fainna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

Believers! [Even] among your wives and your children you have enemies: so beware of them. But if you overlook their offences and forgive and pardon them, then surely, God is most forgiving and merciful.

O ye who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults), verily Allah is Oft-Forgiving, Most Merciful.

64

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

O you who have faith in Allah, and who act on what He has ordained for you, among your wives and your children there is an enemy of yours, because they will distract you from the remembrance of Allah and striving in His path and they will discourage you. So be careful of their having an effect on you. If you overlook, ignore and cover up their mistakes, then Allah will forgive your sins and have mercy on you. The recompense will be of the same kind as the deed.

O you who have faith in Allah, and who act on what He has ordained for you, among your wives and your children there is an enemy of yours, because they will distract you from the remembrance of Allah and striving in His path and they will discourage you. So be careful of their having an effect on you. If you overlook, ignore and cover up their mistakes, then Allah will forgive your sins and have mercy on you. The recompense will be of the same kind as the deed.

<p>يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُ‌وهُمْ ( O those who believe, among your wives and your children there are some enemies for you, so beware of them…4:14). Tirmidhi, Hakim and others have recorded, with authentic chain of transmitters, on the authority of Sayyidna Ibn ‘Abbas ؓ ، that this verse was revealed regarding those Muslims who embraced Islam in Makkah after the migration of the Holy Prophet ﷺ to Madinah. They intended to migrate to Madinah and join the Holy Prophet ﷺ ، but their wives and children refused to allow them. [ Ruh ] This was the time when it was compulsory for every Muslim to migrate from Makkah. Therefore, the wives and children who stood in way of loyalty and obedience to Divine laws are referred to as their enemies, and it was emphasized that they should beware of them, because none can be greater enemy than one who involves a person in the eternal punishment and everlasting Fire of Hell. ‘Ata’ Ibn Rabah reports that this verse was revealed in connection with ‘Auf Ibn Malik Ashja’ i ؓ . He was in Madinah. Whenever the occasion arose to go to war or jihad and he would intend to participate in the jihad, his wife and children would complain: “ In whose care are you leaving us?” He would be influenced by their complaint and change his mind. [ Ruh and Ibn Kathir ]</p><p>These two narratives are not in conflict with each other. Both narratives, in their own right, can be the cause of revelation, because wife and children that stand in the way of obeying Allah’ s laws, whether migration or jihad, they become the enemies of Allah.</p><p>وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُ‌وا فَإِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ (And if you forgive and overlook and pardon, then Allah is Most-Forgiving, Very-Merciful…634:14). The Muslims who were warned by the previous verse that their wives and children were their enemies, decided that they would treat their family members harshly. On that occasion, this part of the verse was revealed. The verse purports to say that although your wives and children behaved like enemies and stood in your way to perform your duty towards Allah, do not treat them harshly and mercilessly, but rather treat them politely and leniently. This is better for you because Allah loves forgiving and showing mercy’.</p><p>Ruling</p><p>Scholars have deduced from the above verse that if the family members to anything in violation of the sacred laws, it is not appropriate to be disappointed with them totally, or to be hostile towards them, or to hate or curse them. [ Ruh ]</p>

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُ‌وهُمْ ( O those who believe, among your wives and your children there are some enemies for you, so beware of them…4:14). Tirmidhi, Hakim and others have recorded, with authentic chain of transmitters, on the authority of Sayyidna Ibn ‘Abbas ؓ ، that this verse was revealed regarding those Muslims who embraced Islam in Makkah after the migration of the Holy Prophet ﷺ to Madinah. They intended to migrate to Madinah and join the Holy Prophet ﷺ ، but their wives and children refused to allow them. [ Ruh ] This was the time when it was compulsory for every Muslim to migrate from Makkah. Therefore, the wives and children who stood in way of loyalty and obedience to Divine laws are referred to as their enemies, and it was emphasized that they should beware of them, because none can be greater enemy than one who involves a person in the eternal punishment and everlasting Fire of Hell. ‘Ata’ Ibn Rabah reports that this verse was revealed in connection with ‘Auf Ibn Malik Ashja’ i ؓ . He was in Madinah. Whenever the occasion arose to go to war or jihad and he would intend to participate in the jihad, his wife and children would complain: “ In whose care are you leaving us?” He would be influenced by their complaint and change his mind. [ Ruh and Ibn Kathir ]These two narratives are not in conflict with each other. Both narratives, in their own right, can be the cause of revelation, because wife and children that stand in the way of obeying Allah’ s laws, whether migration or jihad, they become the enemies of Allah.وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُ‌وا فَإِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ (And if you forgive and overlook and pardon, then Allah is Most-Forgiving, Very-Merciful…634:14). The Muslims who were warned by the previous verse that their wives and children were their enemies, decided that they would treat their family members harshly. On that occasion, this part of the verse was revealed. The verse purports to say that although your wives and children behaved like enemies and stood in your way to perform your duty towards Allah, do not treat them harshly and mercilessly, but rather treat them politely and leniently. This is better for you because Allah loves forgiving and showing mercy’.RulingScholars have deduced from the above verse that if the family members to anything in violation of the sacred laws, it is not appropriate to be disappointed with them totally, or to be hostile towards them, or to hate or curse them. [ Ruh ]

<h2 class="title">Warning against the Fitnah of Spouses and Offspring</h2><p>Allah states that some wives and children are enemies to their husbands and fathers, in that they might be busied with them rather than with performing the good deeds. Allah said in another Ayah,</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ </div><p>(O you who believe! Let not your properties or you children divert you from the remembrance of Allah. And whosoever does that then they are the losers.) (63:9) Allah the Exalted said here,</p><div class="text_uthmani arabic">فَاحْذَرُوهُمْ</div><p>(therefore, beware of them!) for your religion, according to Ibn Zayd. Mujahid explained the Ayah ,</p><div class="text_uthmani arabic">إِنَّ مِنْ أَزْوَجِكُمْ وَأَوْلـدِكُمْ عَدُوّاً لَّكُمْ</div><p>(Verily, among your wives and your children there are enemies for you;) by saying, "They might direct the man to sever his relation or disobey his Lord. The man, who loves his wives and children, might obey them in this case." Ibn Abi Hatim recorded that Ibn `Abbas said to a man who asked him about this Ayah,</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّ مِنْ أَزْوَجِكُمْ وَأَوْلـدِكُمْ عَدُوّاً لَّكُمْ فَاحْذَرُوهُمْ</div><p>(O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them!) "There were men who embraced Islam in Makkah and wanted to migrate to Allah's Messenger . However, their wives and children refused to allow them. Later when they joined Allah's Messenger , they found that those who were with him (the Companions) have gained knowledge in the religion, so they were about to punish their wives and children. Allah the Exalted sent down this Ayah,</p><div class="text_uthmani arabic">وَإِن تَعْفُواْ وَتَصْفَحُواْ وَتَغْفِرُواْ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ</div><p>(But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.)" At-Tirmidhi collected this Hadith and said that it is Hasan Sahih. Allah's statement,</p><div class="text_uthmani arabic">إِنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ </div><p>(Your wealth and your children are only a Fintah, whereas Allah! With Him is a great reward.) Allah said that the wealth and children are a test and trial from Allah the Exalted for His creatures, so that He knows those who obey Him and those who disobey Him. Allah's statement,</p><div class="text_uthmani arabic">وَاللَّهُ عِنْدَهُ</div><p>(whereas Allah! With Him) meaning, on the Day of Resurrection,</p><div class="text_uthmani arabic">أَجْرٌ عَظِيمٌ</div><p>(is a great reward.) As Allah said;</p><div class="text_uthmani arabic">زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَتِ مِنَ النِّسَآءِ وَالْبَنِينَ وَالْقَنَـطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالأَنْعَـمِ وَالْحَرْثِ ذَلِكَ مَتَـعُ الْحَيَوةِ الدُّنْيَا وَاللَّهُ عِندَهُ حُسْنُ الْمَأَبِ </div><p>(Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with him.) (3:14), and the Ayah after it. Imam Ahmad recorded that Buraydah said, "The Messenger of Allah was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger descended from the Minbar, held them and placed them in front of them and said,</p><div class="text_uthmani arabic">«صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَى هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتْى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا»</div><p>(Allah and His Messenger said the truth,`Verily, your wealth and your children are a Fitnah.' I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)" This was recorded by the Sunan compilers, and At-Tirmidhi said, "Hasan Gharib."</p><h2 class="title">The Order for Taqwa, as much as One is Capable</h2><p>Allah said,</p><div class="text_uthmani arabic">فَاتَّقُواْ اللَّهَ مَا اسْتَطَعْتُمْ</div><p>(So have Taqwa of Allah as much as you can;) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوه»</div><p>(When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it.) Allah's statement,</p><div class="text_uthmani arabic">وَاسْمَعُواْ وَأَطِيعُواْ</div><p>(listen and obey,) means, obey what Allah and His Messenger command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing.</p><h2 class="title">Encouraging Charity</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">وَأَنْفِقُواْ خَيْراً لاًّنفُسِكُمْ</div><p>(and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah's creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter. Allah said;</p><div class="text_uthmani arabic">وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ</div><p>(And whosoever is saved from his own greed, then they are the successful ones.) This was explained with a similar Ayah in Surat Al-Hashr, where we also mentioned the relevant Hadiths. Therefore, we do not need to repeat them here, all praise and gratitude is due to Allah. Allah the Exalted said,</p><div class="text_uthmani arabic">إِن تُقْرِضُواْ اللَّهَ قَرْضاً حَسَناً يُضَـعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ</div><p>(If you lend to Allah a handsome loan, He will double it for you, and will forgive you.) meaning, whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith,</p><div class="text_uthmani arabic">«مَنْ يُقْرِضُ غَيْرَ ظَلُومٍ وَلَا عَدِيم»</div><p>("Who will give a loan to He Who is neither unjust nor poor") This is why Allah the Exalted said in Surat Al-Baqarah,</p><div class="text_uthmani arabic">فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً</div><p>(So that He may multiply it to him many times) (2:245) Allah said;</p><div class="text_uthmani arabic">وَيَغْفِرْ لَكُمْ</div><p>(and will forgive you.) meaning, He will erase your mistakes,</p><div class="text_uthmani arabic">وَاللَّهُ شَكُورٌ</div><p>(And Allah is Shakur) meaning, He gives abundantly in return for what was little,</p><div class="text_uthmani arabic">حَلِيمٌ</div><p>(Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings,</p><div class="text_uthmani arabic">عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ الْعَزِيزُ الْحَكِيمُ </div><p>(All-Knower of the unseen and seen, the Almighty, the All-Wise.) Its explanation has already preceded several times. This is the end of the Tafsir of Surat At-Taghabun, all the praise and appreciation is due to Allah.</p>

Warning against the Fitnah of Spouses and OffspringAllah states that some wives and children are enemies to their husbands and fathers, in that they might be busied with them rather than with performing the good deeds. Allah said in another Ayah,يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ (O you who believe! Let not your properties or you children divert you from the remembrance of Allah. And whosoever does that then they are the losers.) (63:9) Allah the Exalted said here,فَاحْذَرُوهُمْ(therefore, beware of them!) for your religion, according to Ibn Zayd. Mujahid explained the Ayah ,إِنَّ مِنْ أَزْوَجِكُمْ وَأَوْلـدِكُمْ عَدُوّاً لَّكُمْ(Verily, among your wives and your children there are enemies for you;) by saying, "They might direct the man to sever his relation or disobey his Lord. The man, who loves his wives and children, might obey them in this case." Ibn Abi Hatim recorded that Ibn `Abbas said to a man who asked him about this Ayah,يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّ مِنْ أَزْوَجِكُمْ وَأَوْلـدِكُمْ عَدُوّاً لَّكُمْ فَاحْذَرُوهُمْ(O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them!) "There were men who embraced Islam in Makkah and wanted to migrate to Allah's Messenger . However, their wives and children refused to allow them. Later when they joined Allah's Messenger , they found that those who were with him (the Companions) have gained knowledge in the religion, so they were about to punish their wives and children. Allah the Exalted sent down this Ayah,وَإِن تَعْفُواْ وَتَصْفَحُواْ وَتَغْفِرُواْ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ(But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.)" At-Tirmidhi collected this Hadith and said that it is Hasan Sahih. Allah's statement,إِنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ (Your wealth and your children are only a Fintah, whereas Allah! With Him is a great reward.) Allah said that the wealth and children are a test and trial from Allah the Exalted for His creatures, so that He knows those who obey Him and those who disobey Him. Allah's statement,وَاللَّهُ عِنْدَهُ(whereas Allah! With Him) meaning, on the Day of Resurrection,أَجْرٌ عَظِيمٌ(is a great reward.) As Allah said;زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَتِ مِنَ النِّسَآءِ وَالْبَنِينَ وَالْقَنَـطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالأَنْعَـمِ وَالْحَرْثِ ذَلِكَ مَتَـعُ الْحَيَوةِ الدُّنْيَا وَاللَّهُ عِندَهُ حُسْنُ الْمَأَبِ (Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with him.) (3:14), and the Ayah after it. Imam Ahmad recorded that Buraydah said, "The Messenger of Allah was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger descended from the Minbar, held them and placed them in front of them and said,«صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَى هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتْى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا»(Allah and His Messenger said the truth,`Verily, your wealth and your children are a Fitnah.' I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)" This was recorded by the Sunan compilers, and At-Tirmidhi said, "Hasan Gharib."The Order for Taqwa, as much as One is CapableAllah said,فَاتَّقُواْ اللَّهَ مَا اسْتَطَعْتُمْ(So have Taqwa of Allah as much as you can;) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,«إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوه»(When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it.) Allah's statement,وَاسْمَعُواْ وَأَطِيعُواْ(listen and obey,) means, obey what Allah and His Messenger command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing.Encouraging CharityAllah the Exalted said,وَأَنْفِقُواْ خَيْراً لاًّنفُسِكُمْ(and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah's creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter. Allah said;وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ(And whosoever is saved from his own greed, then they are the successful ones.) This was explained with a similar Ayah in Surat Al-Hashr, where we also mentioned the relevant Hadiths. Therefore, we do not need to repeat them here, all praise and gratitude is due to Allah. Allah the Exalted said,إِن تُقْرِضُواْ اللَّهَ قَرْضاً حَسَناً يُضَـعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ(If you lend to Allah a handsome loan, He will double it for you, and will forgive you.) meaning, whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith,«مَنْ يُقْرِضُ غَيْرَ ظَلُومٍ وَلَا عَدِيم»("Who will give a loan to He Who is neither unjust nor poor") This is why Allah the Exalted said in Surat Al-Baqarah,فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً(So that He may multiply it to him many times) (2:245) Allah said;وَيَغْفِرْ لَكُمْ(and will forgive you.) meaning, He will erase your mistakes,وَاللَّهُ شَكُورٌ(And Allah is Shakur) meaning, He gives abundantly in return for what was little,حَلِيمٌ(Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings,عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ الْعَزِيزُ الْحَكِيمُ (All-Knower of the unseen and seen, the Almighty, the All-Wise.) Its explanation has already preceded several times. This is the end of the Tafsir of Surat At-Taghabun, all the praise and appreciation is due to Allah.

Your wealth and children are surely meant as trial for you: But with God is the great reward.

Your wealth and your children are just a test; and with Allah is a tremendous reward.

Your wealth and your children are only a trial; and with God is a mighty wage.

Your worldly goods and your children are but a trial and a temptation, whereas with God there is a tremendous reward.

Your riches and your children are but a temptation; and Allah! with Him is a mighty hire.

Your wealth and your children are only a trial, whereas Allah! With Him is a great reward (Paradise).

Your possessions and your children are a test, but with God is a splendid reward.

Your possessions and your offspring are nothing but a trial for you. And there awaits a great reward for you with Allah.

Your wealth and your children are only a Fitnah, whereas Allah! With Him is a great reward.

Your wealth and your children are only a temptation, whereas Allah! with Him is an immense reward.

Rather, your possessions, and children are a test, and Allah—with Him is a great reward!

Your wealth and children are but a trial, and with Allah is a mighty wage.

Your wealth and your children are but a trial, and Allah has with Him a great reward.

Your property and children are a trial for you, but the reward (which one may receive from God) is great.

Your possessions and your children are only a trial, and Allah it is with Whom is a great reward.

Innam<u>a</u> amw<u>a</u>lukum waawl<u>a</u>dukum fitnatun wa<b>A</b>ll<u>a</u>hu AAindahu ajrun AAa<i><u>th</u></i>eem<b>un</b>

Your wealth and your children are only a trial; God's reward is great:

Your riches and your children may be but a trial: but in the Presence of Allah, is the highest, Reward.

64

إِنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَٰدُكُمْ فِتْنَةٌ وَٱللَّهُ عِندَهُۥٓ أَجْرٌ عَظِيمٌ

Your wealth and your children are a trial and test for you. They may entice you to earn the unlawful and leave out following Allah. Allah has with Him great reward for those who give preference to following Him over following their children and becoming occupied with wealth. This great recompense is Paradise.

Your wealth and your children are a trial and test for you. They may entice you to earn the unlawful and leave out following Allah. Allah has with Him great reward for those who give preference to following Him over following their children and becoming occupied with wealth. This great recompense is Paradise.

<p>Wealth and Children are a Trial</p><p>إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ (Your riches and your children are but a trial…64:14). The word fitnah means ‘test or trial’. The purport of the verse is to say that Allah tests man by means of his wealth and children as to whether he is so much engrossed in the love of wealth and children as to become heedless of Divine laws and injunctions, or he maintains his love for them within limits and remains heedful of his duties and obligations toward Allah.</p><p>The truth of the matter is that the love of wealth and children is a great trial for man. He mostly commits sins for their love, especially when he indulges in earning livelihood through unlawful means. According to a hadith, some people will be brought on the Day of Judgment, and the people will look at him and say اَکَلَ عَیَالُہ حَسَنَاتِہٖ (His family ate up his good deeds.) [ Ruh ]. In another narration, the Holy Prophet ﷺ ، referring to the children, said: مَبخَلَۃٌ مَّجبنَۃٌ (They are the cause of one’ s miserliness and cowardice.) It means that on account of their love, man fails to spend in Allah’ s way, and on account of their love he fails to participate in jihad. Some righteous elders have said, اَلعَیِال سُوسُ الطَّاعَات (Family is the weevil of obedience.” A weevil is small beetle that feeds on grain and seeds and destroys crops. Likewise, a family feeds on man’ s good deeds and destroys them.</p>

Wealth and Children are a Trialإِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ (Your riches and your children are but a trial…64:14). The word fitnah means ‘test or trial’. The purport of the verse is to say that Allah tests man by means of his wealth and children as to whether he is so much engrossed in the love of wealth and children as to become heedless of Divine laws and injunctions, or he maintains his love for them within limits and remains heedful of his duties and obligations toward Allah.The truth of the matter is that the love of wealth and children is a great trial for man. He mostly commits sins for their love, especially when he indulges in earning livelihood through unlawful means. According to a hadith, some people will be brought on the Day of Judgment, and the people will look at him and say اَکَلَ عَیَالُہ حَسَنَاتِہٖ (His family ate up his good deeds.) [ Ruh ]. In another narration, the Holy Prophet ﷺ ، referring to the children, said: مَبخَلَۃٌ مَّجبنَۃٌ (They are the cause of one’ s miserliness and cowardice.) It means that on account of their love, man fails to spend in Allah’ s way, and on account of their love he fails to participate in jihad. Some righteous elders have said, اَلعَیِال سُوسُ الطَّاعَات (Family is the weevil of obedience.” A weevil is small beetle that feeds on grain and seeds and destroys crops. Likewise, a family feeds on man’ s good deeds and destroys them.

So fear God as much as you can, and listen and obey, and spend in charity for your own good. He who is saved from his own avarice will be successful.

Therefore fear Allah as much as possible, and heed the commands, and obey, and spend in Allah’s cause, for your own good; and whoever is rescued from the greed of his own soul – is they who will be successful.

So fear God as far as you are able, and give ear, and obey, and expend well for yourselves. And whosoever is guarded against the avarice of his own soul, those -- they are the prosperers.

Remain, then, conscious of God as best you can, and listen [to Him], and pay heed. And spend in charity for the good of your own selves: for, such as from their own covetousness are saved – it is they, they that shall attain to a happy state!

Wherefore fear Allah as much as ye are able, and hearken and obey, and expend, for the benefit of your souls. And whosoever is protected from niggardliness of his soul - those! they are the blissful.

So keep your duty to Allah and fear Him as much as you can; listen and obey; and spend in charity, that is better for yourselves. And whosoever is saved from his own covetousness, then they are the successful ones.

So be conscious of God as much as you can, and listen, and obey, and give for your own good. He who is protected from his stinginess—these are the prosperous.

So hold Allah in awe as much as you can, and listen and obey, and be charitable. This is for your own good. And whoever remains safe from his own greediness, it is such that will prosper.

So have Taqwa of Allah as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own greed, then they are the successful ones.

So keep your duty to Allah as best ye can, and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful.

So be wary of Allah, as much as you can, and listen and obey, and spend [in the way of Allah]; that is better for yourselves. Those who are saved from their own greed—it is they who are the felicitous.

Therefore fear Allah as much as you can, and listen, obey, and spend well for yourselves. And whosoever is saved from the greed of his own soul; those are the winners.

So fear Allah as much as you are able and listen and obey and spend [in the way of Allah]; it is better for your selves. And whoever is protected from the stinginess of his soul - it is those who will be the successful.

Have as much fear of God as best as you can. Listen to the Messenger, obey him, and spend for your own sake good things for the cause of God. Those who control their greed will have everlasting happiness.

Therefore be careful of (your duty to) Allah as much as you can, and hear and obey and spend, it is better for your souls; and whoever is saved from the greediness of his soul, these it is that are the successful.

Fa<b>i</b>ttaqoo All<u>a</u>ha m<u>a</u> ista<u>t</u>aAAtum wa<b>i</b>smaAAoo waa<u>t</u>eeAAoo waanfiqoo khayran lianfusikum waman yooqa shu<u>hh</u>a nafsihi faol<u>a</u>ika humu almufli<u>h</u>oon<b>a</b>

so be mindful of God as best as you can; and listen, and obey; and spend in charity: it is for your own good. Those who guard themselves against their own greed will surely prosper:

So fear Allah as much as ye can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.

64

فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسْتَطَعْتُمْ وَٱسْمَعُوا۟ وَأَطِيعُوا۟ وَأَنفِقُوا۟ خَيْرًا لِّأَنفُسِكُمْ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

So be mindful of Allah by fulfilling His instructions and avoiding His prohibitions as far as you can follow Him. Listen and follow Allah and His messenger. Spend your wealth, which Allah has provided to you, in avenues of good. Those whom Allah has protected from the greed of their souls, they are the ones who will attain what they desire and who will be saved from what they fear.

So be mindful of Allah by fulfilling His instructions and avoiding His prohibitions as far as you can follow Him. Listen and follow Allah and His messenger. Spend your wealth, which Allah has provided to you, in avenues of good. Those whom Allah has protected from the greed of their souls, they are the ones who will attain what they desire and who will be saved from what they fear.

<p>فَاتَّقُوا اللَّـهَ مَا اسْتَطَعْتُمْ (So, observe taqwa [ total obedience to Allah in awe of Him ] as far as you can…64:16). When the verse اتَّقُوا اللَّـهَ حَقَّ تُقَاتِهِ (…Observe taqwa as is His due…3:102] was revealed, the blessed Companions felt it very difficult, because it was impossible for anyone to observe taqwa of Allah ‘as is due to Him’. On that occasion, the present verse was revealed which clarified that no imposition is made on man more than he can bear. Taqwa too must be observed as far as it is possible for man to observe. If a person tries to obey Allah’ s due. [ Ruh – condensed ]</p><p>Alhamdulillah</p><p>The Commentary on</p><p>Surah At-Taghabun</p><p>Ends here</p>

فَاتَّقُوا اللَّـهَ مَا اسْتَطَعْتُمْ (So, observe taqwa [ total obedience to Allah in awe of Him ] as far as you can…64:16). When the verse اتَّقُوا اللَّـهَ حَقَّ تُقَاتِهِ (…Observe taqwa as is His due…3:102] was revealed, the blessed Companions felt it very difficult, because it was impossible for anyone to observe taqwa of Allah ‘as is due to Him’. On that occasion, the present verse was revealed which clarified that no imposition is made on man more than he can bear. Taqwa too must be observed as far as it is possible for man to observe. If a person tries to obey Allah’ s due. [ Ruh – condensed ]AlhamdulillahThe Commentary onSurah At-TaghabunEnds here

If you lend a goodly loan to God, He will double it for you, and forgive you. God knows the worth of good deeds and is clement,

If you lend an excellent loan to Allah, He will double it for you and forgive you; and Allah is Most Appreciative, Most Forbearing.

If you lend to God a good loan, He will multiply it for you, and will forgive you. God is All-thankful, All-clement,

If you offer up to God a goodly loan, He will amply repay you for it, and will forgive you your sins: for God is ever responsive to gratitude, forbearing,

If ye lend Unto Allah a goodly loan, He will multiply it Unto you and will forgive you; and Allah is Appreciator, Forbearing.

If you lend to Allah a goodly loan (i.e. spend in Allah's Cause) He will double it for you, and will forgive you. And Allah is Most Ready to appreciate and to reward, Most Forbearing,

If you lend God a good loan, He will multiply it for you, and will forgive you. God is Appreciative and Forbearing.

If you give Allah a goodly loan, He will increase it for you several fold and will forgive you. Allah is Most Appreciative, Most Forbearing.

If you lend to Allah a handsome loan, He will double it for you, and will forgive you. And Allah is Shakur, Halim,

If ye lend unto Allah a goodly loan, He will double it for you and will forgive you, for Allah is Responsive, Clement,

If you lend Allah a good loan, He shall multiply it for you and forgive you, and Allah is all-appreciative, all-forbearing,

If you lend a good loan to Allah He will multiply it for you and will forgive you. Allah is the Thankful, the Clement.

If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing.

If you give a virtuous loan to God, He will pay back double and forgive your sins. God is the Most Appreciating and the Most Forbearing.

If you set apart for Allah a goodly portion, He will double it for you and forgive you; and Allah is the Multiplier (of rewards), Forbearing,

In tuqri<u>d</u>oo All<u>a</u>ha qar<u>d</u>an <u>h</u>asanan yu<u>da</u>AAifhu lakum wayaghfir lakum wa<b>A</b>ll<u>a</u>hu shakoorun <u>h</u>aleem<b>un</b>

if you give a good loan to God, He will multiply it for you and forgive you, for God is appreciative and forbearing;

If ye loan to Allah, a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is most Ready to appreciate (service), Most Forbearing,-

64

إِن تُقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَٰعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَٱللَّهُ شَكُورٌ حَلِيمٌ

If you give Allah a good loan, by spending your wealth in His path, He will multiply the reward for you by making each good deed equal to ten of its like, up until seven hundred times or even more, and He will overlook your sins. Allah is Appreciative and gives huge reward for little action, and He is Forbearing and does not rush to punish.

If you give Allah a good loan, by spending your wealth in His path, He will multiply the reward for you by making each good deed equal to ten of its like, up until seven hundred times or even more, and He will overlook your sins. Allah is Appreciative and gives huge reward for little action, and He is Forbearing and does not rush to punish.

The knower of the unknown and the known, all-mighty and all-wise.

The All Knowing of all things hidden and visible, the Most Honourable, the Wise.

Knower He of the Unseen and the Visible, the All-mighty, the All-wise.

knowing all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind - the Almighty, the Wise!

Knower of the unseen and the seen, the Mighty, the Wise.

All-Knower of the unseen and seen, the All-Mighty, the All-Wise.

The Knower of the Unseen and the Seen, the Almighty, the Wise.

He knows that which is beyond the ken of perception as well as that which can be perceived. He is the Most Mighty, the Most Wise.

All-Knower of the unseen and seen, the Almighty, the All-Wise.

Knower of the Invisible and the Visible, the Mighty, the Wise.

Knower of the sensible and the Unseen, the All-mighty, the All-wise.

He is the Knower of the Unseen and the Visible, the Almighty, the Wise.

Knower of the unseen and the witnessed, the Exalted in Might, the Wise.

He knows the unseen and the seen. He is the Majestic and All-wise.

The Knower of the unseen and the seen, the Mighty, the Wise.

AA<u>a</u>limu alghaybi wa<b>al</b>shshah<u>a</u>dati alAAazeezu al<u>h</u>akeem<b>u</b>

God is the Knower of the unseen and the seen: He is the Almighty, the Wise One.

Knower of what is open, Exalted in Might, Full of Wisdom.

64

عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْعَزِيزُ ٱلْحَكِيمُ

Allah (may He be glorified) knows what is in the Ghaib and He knows what is present. Nothing of that is hidden from Him. He is the Mighty, Whom none can overpower, the Wise in His creating, decrees and laws.

Allah (may He be glorified) knows what is in the Ghaib and He knows what is present. Nothing of that is hidden from Him. He is the Mighty, Whom none can overpower, the Wise in His creating, decrees and laws.

O PROPHET WHEN you divorce women, divorce them at their appointed period, and calculate that period, and fear God, your Lord. Do not expel them from their houses, nor should they go away themselves, unless they are openly guilty of adultery. These are the limits set by God. Any one who exceeds the limits set by God sins against his own self. You never know that God may perchance lead to a new situation after this.

O dear Prophet (Mohammed – peace and blessings be upon him)! When you people divorce women, divorce them at the time of their completing the appointed period, and keep count of the appointed period; and fear Allah, your Lord; do not expel them from their houses during the appointed period nor should they leave on their own, unless they bring about some matter of blatant lewdness; and these are the limits of Allah; and whoever crosses Allah’s limits has indeed wronged himself; do you not know, it is likely that Allah may send some new decree after this?

O Prophet, when you divorce women, divorce them when they have reached their period. Count the period, and fear God your Lord. Do not expel them from their houses, nor let them go forth, except when they commit a flagrant indecency. Those are God's bounds; whosoever trespasses the bounds of God has done wrong to himself. Thou knowest not, perchance after that God will bring something new to pass.

O PROPHET! When you [intend to divorce women, divorce them with a view to the waiting period appointed for them, and reckon the period [carefully], and be conscious of God, your Sustainer. Do not expel them from their homes; and neither shall they [be made to] leave unless they become openly guilty of immoral conduct. These, then, are the bounds set by God - and he who transgresses the bounds set by God does indeed sin against himself: [for, O man, although] thou knowest it not, after that [first breach] God may well cause something new to come about.

O Prophet! when ye divorce women, divorce them before their waitrng-period; and count the waiting period; and fear Allah, your Lord. Drive them not out of their houses, nor should they go forth, unless they commit a manifest indecency. These are the bounds of Allah; and whosoever trespasseth the bounds of Allah, hath surely wronged himself. Thou knowest not, that haply Allah may hereafter bring something new to pass.

O Prophet (SAW)! When you divorce women, divorce them at their 'Iddah (prescribed periods), and count (accurately) their 'Iddah (periods). And fear Allah your Lord (O Muslims), and turn them not out of their (husband's) homes, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You (the one who divorces his wife) know not, it may be that Allah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce).

O Prophet! If any of you divorce women, divorce them during their period of purity, and calculate their term. And be pious before God, your Lord. And do not evict them from their homes, nor shall they leave, unless they have committed a proven adultery. These are the limits of God—whoever oversteps God’s limits has wronged his own soul. You never know; God may afterwards bring about a new situation.

O Prophet, when you divorce women, divorce them for their waiting-period, and compute the waiting period accurately, and hold Allah, your Lord, in awe. Do not turn them out of their homes (during the waiting period) – nor should they go away (from their homes) – unless they have committed a manifestly evil deed. Such are the bounds set by Allah; and he who transgresses the bounds set by Allah commits a wrong against himself. You do not know: maybe Allah will cause something to happen to pave the way (for reconciliation).

O Prophet! When you divorce women, divorce them at their `Iddah and count their `Iddah. And have Taqwa of Allah, your Lord. And turn them not out of their homes nor shall they leave, except in case they are guilty of Fahishah Mubayyinah. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You know not, it may be that Allah will afterward bring some new thing to pass.

O Prophet! When ye (men) put away women, put them away for their (legal) period and reckon the period, and keep your duty to Allah, your Lord. Expel them not from their houses nor let them go forth unless they commit open immorality. Such are the limits (imposed by) Allah; and whoso transgresseth Allah's limits, he verily wrongeth his soul. Thou knowest not: it may be that Allah will afterward bring some new thing to pass.

O Prophet! When you divorce women, divorce them at [the conclusion of] their term and calculate the term, and be wary of Allah, your Lord. Do not turn them out from their homes, nor shall they go out, unless they commit a gross indecency. These are Allah’s bounds, and whoever transgresses the bounds of Allah certainly wrongs himself. You never know maybe Allah will bring off something new later on.

O (nation of the) Prophet, if you divorce your wives, divorce them after (the end of their) menstrual cycle. Count their waiting period and fear Allah your Lord. Do not drive them from their homes or let them go away unless they commit a proven immorality. Such are the bounds set by Allah, he that exceeds the bounds of Allah wrongs himself. You do not know, perhaps after that Allah will bring a new event.

O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.

Prophet and believers, if you want to divorce your wives, you should divorce them at a time after which they can start their waiting period. Let them keep an account of the number of the days in the waiting period. Have fear of God, your Lord. (During their waiting period) do not expel them from their homes and they also must not go out of their homes, unless they commit proven indecency. These are the Laws of God. Whoever transgresses against the laws of God has certainly wronged himself. You never know, perhaps God will bring about some new situation.

O Prophet! when you divorce women, divorce them for~ their prescribed time, and calculate the number of the days prescribed, and be careful of (your duty to) Allah, your Lord. Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency; and these are the limits of Allah, and whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. You do not know that Allah may after that bring about reunion.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nnabiyyu i<u>tha</u> <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a fa<u>t</u>alliqoohunna liAAiddatihinna waa<u>hs</u>oo alAAiddata wa<b>i</b>ttaqoo All<u>a</u>ha rabbakum l<u>a</u> tukhrijoohunna min buyootihinna wal<u>a</u> yakhrujna ill<u>a</u> an yateena bif<u>ah</u>ishatin mubayyinatin watilka <u>h</u>udoodu All<u>a</u>hi waman yataAAadda <u>h</u>udooda All<u>a</u>hi faqad <i><u>th</u></i>alama nafsahu l<u>a</u> tadree laAAalla All<u>a</u>ha yu<u>h</u>dithu baAAda <u>tha</u>lika amr<u>a</u><b>n</b>

O Prophet! When any of you divorce your wives, divorce them during their period of purity and calculate the period carefully: be mindful of God, your Lord. Do not drive them out of their homes, nor should they themselves leave, unless they become openly guilty of immoral conduct. These are the bounds set by God. He who transgresses God's bounds wrongs his own soul. You never know, after that, God may well bring about some new situation.

O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear Allah your Lord: and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness, those are limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation.

65

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يَٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا۟ ٱلْعِدَّةَ وَٱتَّقُوا۟ ٱللَّهَ رَبَّكُمْ لَا تُخْرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّآ أَن يَأْتِينَ بِفَٰحِشَةٍ مُّبَيِّنَةٍ وَتِلْكَ حُدُودُ ٱللَّهِ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُۥ لَا تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا

O Prophet! If you or any of the men from your nation intend to divorce your wives, then he should issue a divorce to her considering her waiting period. That is that the divorce should be issued in a period of purity between two separate menses, in which he has not had sexual relations with her. Also, keep track of the waiting period, so that you are able to take your wives back within it if you intend to do so. And be mindful of Allah by fulfilling His commands and refraining from the things He has not allowed; do not force your divorced wives out of the homes they live in, until their waiting periods finish, except if they commit an obvious shameful act i.e. adultery. Those are the limits of Allah He has set for His servants; whoever trespasses the limits of Allah has indeed, oppressed himself by placing himself in a situation of doom, because of disobeying his Lord. O divorcée! You do not know, perhaps Allah may create a longing in the heart of the spouse, and he may take his wife back.

O Prophet! If you or any of the men from your nation intend to divorce your wives, then he should issue a divorce to her considering her waiting period. That is that the divorce should be issued in a period of purity between two separate menses, in which he has not had sexual relations with her. Also, keep track of the waiting period, so that you are able to take your wives back within it if you intend to do so. And be mindful of Allah by fulfilling His commands and refraining from the things He has not allowed; do not force your divorced wives out of the homes they live in, until their waiting periods finish, except if they commit an obvious shameful act i.e. adultery. Those are the limits of Allah He has set for His servants; whoever trespasses the limits of Allah has indeed, oppressed himself by placing himself in a situation of doom, because of disobeying his Lord. O divorcée! You do not know, perhaps Allah may create a longing in the heart of the spouse, and he may take his wife back.

<p>The Status of Marriage and Divorce in Shari’ ah: The Wise Legal Framework</p><p>In Ma’ ariful Qur’ an, Volume [ 1], p 573, in Surah Al-Baqarah, full details of the subject under similar heading are given. The gist of the matter is that marriage and divorce in any given religion is not like a mutual transaction or contract similar to transactions in buying and selling or in loans and repayments, which the contracting parties may conclude as they wish. In all ages there has always been a consensus among followers of all religions that these contracts have a special sacred nature, for above ordinary contracts. Marriage and divorce must, of necessity, follow the sacred laws. The People of the Book, Jews and Christians, have a celestial religion and a heavenly book. Despite countless changes and distortions, they still retain the religious value of marriage, consider it sacrosanct and are unwilling to change its ceremonial rites. They maintain that traditional restrictions are binding. Idol-worshippers, who do not have any celestial book or religion, but do believe in the Supreme Being, like Hindus, Aryahs, Sikhs, Magi, Fire-worshippers and star-worshippers, all believe in the sacred nature of marriage and divorce and feel bound to fulfill their religious rites when getting married. All family laws are based on these principles of the various religions.</p><p>Only the atheistic group, which rejects outright the existence of God or does not see the need for religion, feel that marriage and divorce are like any other commercial transaction like ‘hiring contract’. The purpose of marriage is no more than gratification of one’ s carnal desires. Alas, this theory seems to be gaining momentum throughout the world nowadays, which has made man to join the beastly queue. To Allah we belong and to Him we direct our complaint!</p><p>The sacred law of Islam is a complete and chaste system of life. Islam has not treated marriage as a civil contract only, but has endowed it with the status of a kind of worship. The institution thus not only allows the satisfaction of carnal desires of husband and wife in a chaste manner, with which they are naturally endued, but it also hinds them in a wise and just system of mutual rights and obligations essential to the proper functioning of family life and solving the sociological problems like preserving the human race and upbringing of the children.</p><p>Since the proper functioning of human race depends on the proper maintenance of marital relationship, Islam has focused attention on family issues most exhaustively. By a careful analysis of the Holy Qur’ an we notice that commercial contracts like sale, partnership, hiring and so on are though among the most important socio-economic problems, the Holy Qur’ an has restricted itself to setting down their basic principles, and the bye-laws are rarely ever touched upon in matters of marriage and divorce, on the other hand, not only the fundamental principles have been laid down, but their detailed laws have also been directly revealed by Allah in the Qur’ an and entrenched.</p><p>These laws have been scattered in various Chapters, and Surah An-Nisa’ deals with them more elaborately. The current Surah, known as Surah An-Nisa’ As-Sughra or the Short Surah An-Nisa’ [ Qurtubi with reference to Bukhari ]</p><p>According to the drift of Islamic teachings, when a man and a woman contract marriage, it should establish a permanent relationship for the whole lifetime. This will maintain stability of husband and wife in mundane, as well as, in religious affairs, and also in the up-bringing of the children born to this wedlock, so that their moral conduct is proper and upright. Therefore, Islam at every step of the way, guides marriage partners to avoid bitterness in their marital relationship, and even if it does arise, utmost efforts are made to remove it and to patch up differences and reconcile. However, despite all these attempts, it is possible in some cases that there remains no way out for the welfare of the estranged parties except to terminate this relationship. Religions that do not allow divorce cause hardship for their followers when faced with such complicated situations and lead to serious consequences. For that reason, Islam has, like the laws of marriage, laid down principles and rules for divorce as well. However, it has at the same time declared to its followers the guiding principle that, out of all permissible acts, divorce is the most detested one in the sight of Allah. [ narrated by Sayyidna ‘Abdullah Ibn ‘Umar ؓ ], meaning that people should avoid it as far as possible. They should use this provision only as a last resort, only when they are compelled to do it. Sayyidna ‘Ali ؓ has narrated that the Messenger of Allah ﷺ said تزوّجوا ولا تطلقوا فانّ الطّلاق یھتزّ منہ عرش الرّحمٰن Marry; do not divorce because divorce causes the Throne of the All-Merciful to shudder.) Sayyidna Abu Musa Ash’ ari ؓ narrates that the Messenger of Allah ﷺ said: “ Do not divorce women without their committing the evil act, because Allah does not love men who merely wish to experience the taste of sex, nor does He loves women who merely wish to experience the taste of sex.” [ Qurtubi vide Thalabi ]</p><p>Sayyidna Mua’ dh Ibn Jabal ؓ narrates that the Messenger of Allah ﷺ said: “ Allah has created nothing on the face of the earth dearer to Him than emancipation of slaves, and Allah has created nothing on the face of earth more hateful to Him than divorce.” [ Qurtubi ]</p><p>Nevertheless, Islam has though discouraged divorce and has advised its followers to avoid it as far as possible, it has allowed it in cases of necessity under special rules and regulations which require that if termination of marital relationship becomes necessary, it should be done in a fair and dignified manner. Divorce should not be taken as a means of satisfying anger and revenge.</p><p>This Surah opens with the vocative expression يَا أَيُّهَا النَّبِيُّ ( O Prophet), which according to Imam Qurtubi, is generally used where the rule declared after that is intended to apply to the entire body of the believers. Where the injunction is exclusively meant for the person of the Holy Prophet ﷺ ، he is addressed as يَا أَيُّهَا رسُولُ ( O Messenger).</p><p>In this context, the vocative expression يَا أَيُّهَا النَّبِيُّ Ya-ayyuhan-Nabiyu is singular and as such it required that the verb should be singular as well to comply with the Arabic grammatical rule of concordance, but we notice that the verb used is the second person plural thus إِذَا طَلَّقْتُمُ النِّسَاءَ ( O prophet, when you people divorce women).</p><p>In terms of literary usage and rules of eloquence, there are two types of plural: plural of number and honorific plural. Plural of number applies to three or more persons, but often the plural may refer to one person only in which case it expresses respect or honour and is called honorific plural. In the light of this rule, the plural verb addresses the ‘prophet’ directly as a mark of respect and honour, and at the same time it indicates that the injunctions not restricted to him exclusively, but it applies to the entire body of believers.</p><p>Some scholars, however, are of the view that a sentence is understood here in the following way: يَا أَيُّهَا النَّبِيُّ قُل لِّلمُؤمِنِینَ إِذَا طَلَّقْتُمُ النِّسَاءَ which means: O prophet, say to the believers that when they divorce their wives, they should observe the following:</p><p>Rule [ 1]</p><p>فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (…divorce them at a time when the period of ‘iddah means to ‘count’ and in the terminology of Shri’ ah the term ‘iddah means to ‘count’ and in the terminology of Shari’ ah the term ‘iddah means the waiting period prescribed for a divorced woman before she can marry another man. There are two ways in which a woman’ s marriage may be terminated. [ 1] When her husband dies, in which case the period of waiting is four months and ten days. [ 2] Her marriage ends when the husband divorces her. In the case of a divorcee that is not pregnant, ‘iddah is three periods of menstruation according to Imam Abu Hanifah and other leading authorities. According to Imam Shafi’ i and other scholars, the waiting period for a divorcee is three tuhrs (i.e. three periods of purity after menses). However, there are no days or months fixed for her. Whenever her three menstrual cycles or clean cycles complete, her waiting period of divorce will be over. Women who do not menstruate, because they have not yet attained puberty, or because they have attained menopausal age, rule about them is forthcoming. Likewise, the rule for pregnant women is also forthcoming, in which case the waiting period for death and divorce is the same. The verse indicates that divorce should be given during tuhr (when woman is not in her menstruation period), so that ‘iddah may start from her immediate menstruation period. Conversely, if she is divorced during menses, ‘iddah will start from the next menses period, and she will have to wait for a longer time before her ‘iddah may start.</p><p>Sahih of Bukhari and Muslim record that Sayyidna Ibn ‘umar ؓ divorced his wife while she was menstruating. When Sayyidna ‘Umar ؓ mentioned this to the Messenger of Allah ﷺ ، he became very indignant and said:</p><p>لیراجعھا ثم یمسکھا حتّی تطھر ثم تحیض فتطھر ، فان بدا لہ فلیطلقھا طاھرًاقبل ان یمسّھا ، فتلک العدّہ الّتی امرھا اللہ تعالیٰ ان یطلّق بھا النّساء۔</p><p>“ He must take her back and keep her till she is purified, then has another menstrual cycle and is purified. If it then seems proper for him to pronounce another divorce to her, he may do so when she is pure from the menstrual discharge before having conjugal relations with her, for that is the ‘iddah that Allah has commanded for the divorce of women.” [ Sahih Bukhari and Muslim as quoted by Mazhari ].</p><p>This Hadith clarifies several points. [ 1] It is forbidden to divorce a woman while she is menstruating. [ 2] If a person does this, it is necessary for him to retract the divorce, provided that it is revocable as was in the case of Sayyidna Ibn ‘Umar ؓ . [ 3] If a husband wishes to divorce his wife during the clean-period, he must not have had conjugal relations with her. And [ 4] This is the interpretation of verse [ 1] of this Surah: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ.</p><p>From what is cited above the meaning of the verse is explained, in that if a husband wishes to pronounce divorce on his wife, he must do so before her waiting period can commence. Since, according to Imam Abu Hanifah, the waiting period will start with the menstrual cycle that follows the divorce, the meaning of the verse would be that in the clean period in which divorce is intended to be pronounced, no intercourse should take place, and that it should be pronounced towards the last part of the clean period before the start of the menstrual cycle. But since according to Imam Shafi’ i, the waiting-period starts with the clean-period, the phrase لِقِبَلِ عِدَّتُهُنَّ (before their waiting-period) implies: ‘Divorce them at the start of the clean-period’. This difference of opinion hinges on the differential interpretation of the word quru’ occurring in verse ثَلَاثَةَ قُرُ‌وءٍ [ 228] of Surah Baqarah. The details are available in Volume [ 1] of Ma’ ariful Qur’ an under [ 2:228]</p><p>In sum: The first rule as derived from the verse under comments is that, according to unanimity of the Ummah, it is forbidden to pronounce divorce during the monthly courses. It should be pronounced in the interval between two monthly courses during which the husband and wife should not have had sexual intercourse. If they had intercourse during the interval, it is forbidden to pronounce the divorce. The reason for the prohibition in both cases is that the waiting-period of the wife will be unnecessarily prolonged and will cause her undue hardship. If she is divorced during her monthly course, it will not be counted. She will have to complete her days of menstruation and, according to the Hanafi school, the next clean-period or interval will not be counted either. When the second monthly course commences, her ‘iddah will start. This will obviously lengthen her period greatly. According to the Shafi’ i school, at least the rest of the menstrual days, which passed before the waiting-period, will be increased.</p><p>This very first rule about divorce ensures that divorce is not a source of satisfying a fit to anger or revenge. It is rather an arrangement adopted as a last resort for the comfort of both the parties. It is necessary, therefore, to keep in mind from the very outset that the wife should not be unduly harmed by prolonging her waiting period.</p><p>This procedure applies in the case of the women whose ‘iddah is calculated by menstrual cycles or clean cycles. It does not apply to women for whom waiting-period is not compulsory, as in the case of a woman who did not have privacy with her husband. If a man and a woman got married but they did not get together in privacy, ‘iddah is not necessary for her at all when she is divorced. Therefore, it is permissible to divorce such women during their monthly courses. Likewise, ‘iddah for a woman who does not menstruate on account of minority of age, or because she had attained menopausal age, is computed on monthly basis. Their ‘iddah is three months. Their menstrual or pure cycles are not taken into account. It is permissible to divorce them in any state, and even after having intercourse with them, as the forthcoming verses will clarify. [[ Mazhari ] paraphrased ]</p><p>Rule [ 2]</p><p>وَ اَحصُوا العِدَّۃَ (And count the period of ‘iddah…1) The word Ihsa’ means ‘to count’. The verse purports to say that the believers, men and women, should keep a careful count of the passing days of the waiting period, lest they forget the exact days and feel, before time, that the waiting-period is over. The responsibility of keeping count of the days has been imposed on both men and women, although only masculine form has been used here. Generally, when the Qur’ an imposes injunctions on men and women, it uses the masculine form but it includes women as well. Another reason for using masculine gender here may be that women are generally more heedless, and therefore, the responsibility has been put directly on the shoulders of men.</p><p>Rule [ 3]</p><p>لَا تُخْرِ‌جُوهُنَّ مِن بُيُوتِهِنَّ وَلَا يَخْرُ‌جْنَ (Do not expel them from their houses, nor should they go out…65:1). The construction in this verse contains the phrase بُيُوتِهِنَّ ‘their houses’, and implies that, so far as the residence of divorced women is due on men, they have a rightful claim in the home of their former husbands. Letting them reside there is no favour to them, but it is one of the basic rights of a wife that has been imposed upon the husband as an obligation. This verse shows that this right of her does not end with divorce, but continues till the completion of waiting-period. Expelling a woman from her house before the completion of the waiting-period is unjust and forbidden. Likewise, it is forbidden for women to leave their houses on their own, even though the husband may permit her to leave, because spending the waiting-period in their houses is not only the husband’ s right, but also the Divine right, in that Allah has imposed on a woman in her period of ‘iddah. This is the rule according to the Hanafi school.</p><p>Rule [ 4]</p><p>إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ (…unless they come up with a clearly shameless act…65:1). It is forbidden to expel divorcees from their homes when they are passing their period of ‘iddah. However, an exception is made in this part of the verse. The exception applies to a situation when they come up with a clearly shameless act, in which case they may be expelled. What is meant by ‘a clearly shameless act’? There are three views regarding this question:</p><p>The first view is that ‘leaving husband’ s home on her own’ is in itself an act of committing an outright indecency. In this interpretation, the ‘exception’ is not meant as a real exception. It does not purport to allow women to leave the homes, but to emphasize its prohibition with greater force. Its example is as follows: ‘None shall do such-and-such certain work “ unless” he has lost his human quality’, or ‘Do not use obscene language against your mother “ unless” you wish to become out-and-out disobedient to your mother’. The first example of ‘exception’ does not purport to legalize the act, nor does the second example purport to legitimate it. Both examples eloquently emphasize prohibition of the acts. In brief, the injuction in the verse sets down that divorcees are not permitted to leave their husband’ s homes, unless they have reached the ultimate point of indecency and run away. Thus it does not allow to run away, but stresses its shamelessness and confirms its prohibition. This interpretation of ‘clearly shameless act’ is ascribed to Sayyidna ‘Abdullah Ibn ‘Umar ؓ ، Suddi, Ibn-us-Sa’ ib, an-Nakha’ i and others. Imam Abu Hanifah (رح) has also preferred this interpretation. [ Ruh-ul-Ma’ ani ]</p><p>The second interpretation of the phrase فَاحِشَةٍ مُّبَيِّنَةٍ ‘a clearly shameless act’ is that it refers to ‘adultery’ in which case the use of ‘exception’ would be in its normal sense. If a divorced woman commits adultery and it is proved that she is guilty of the crime, she will have to be taken away from her home to implement the prescribed punishment of adultery. This interpretation is attributed to Qatadah, Hasan al-Basri, Sha’ bi, Zaid Ibn Aslam, Dahhak, ‘Ikrimah and others. Imam Abu Yusuf has preferred this interpretation.</p><p>The third view about the phrase ‘a clearly shameless act’ is that it refers to the ‘use of abusive language’ or ‘quarreling’. The sense is that if the woman uses abusive language or its quarrelsome, it is permissible to evict her from her home of ‘iddah. This interpretation of the phrase is ascribed to Sayyidna Ibn ‘Abbas ؓ on the authority of several chains of transmitters. According to Sayyidna ‘Abdullah Ibn Mas’ ud ؓ and Ubayy Ibn Ka’ b ؓ ، the exceptive phase is read thus اِلَّا اَن یَفحَشَ. The apparent maning of this reading is ‘indecent speech’. This reading confirms the third interpretation. [ Ruh ]. In this case as well, the ‘exception’ is employed inits primary sense – in that if a divorced woman is obscene in words and actions, she can be evicted from her home of waiting-period.</p><p>Thus far four rules of divorcing procedure have been set down. More rules are forthcoming, but between them there are a few sentences to stress upon the strict adherence to these rules and to exhort people to carefully refrain from their violation. It is a unique style of the Qur’ an that after every command or injunction, its violation is prevented by instilling Allah’ s awful reverence in the hearts, and by invoking concern about the Hereafter. Especially the relationship between husband and wife is so delicate that their mutual rights cannot be fulfilled merely by legislation. The only thing that can prevent spouses from violation of the rules in the fear of Allah and the Hereafter.</p><p>وَتِلْكَ حُدُودُ اللَّـهِ ۚ وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَقَدْ ظَلَمَ نَفْسَهُ ۚ لَا تَدْرِ‌ي لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرً‌ا</p><p>(And these are the limits prescribed by Allah. And whoever exceeds the limits prescribed by Allah wrongs his own self. You do not know [ what will happen in future ]; it may be that Allah brings about a new situation thereafter…65:1)</p><p>The phrase حُدُودَ اللَّـهِ (the limits prescribed by Allah) refers to the sacred laws set down by the Shari’ ah of Islam. The phrase وَمَن يَتَعَدَّ (And whoever exceeds the limits prescribed by Allah) implies ‘whoever violates the sacred laws’. The phrase فَقَدْ ظَلَمَ نَفْسَهُ (wrongs his own self) implies that he has not damaged Allah’ s sacred laws or the Shari’ ah. In fact, he has caused loss to himself. The loss could be religious, or it could be mundane. The religious loss means that he has sinned by violating the sacred laws, in consequence of which he will suffer in the Hereafter. The mundane loss means that any person who pronounces divorce in violation of the rules prescribed by the Shari’ ah will most probably end up with three pronouncements of divorce, after which it cannot be revoked and even a fresh marriage is not possible. Such a person regrets bitterly and suffers tremendous hardship in this very world, especially if he has children. Many people divorce their wives with the intention of causing harm to them. It may cause some harm to the wives but such cruel husbands will be liable to double punishment: firstly for breaking the sacred laws of Allah, and secondly for the cruelty exercised against women. Such a situation has been so eloquently versified by a Persian poet:</p><p>پنداشت ستمگر جفا بر ما کرد بر گردن وے بماند و برما بگذشت</p><p>The oppressor thinks that he has caused misery for us</p><p>However, our misery comes to an end, but the liability of oppressor for good.</p><p>لَا تَدْرِ‌ي لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرً‌ا (You do not know; it may be that Allah brings about a new situation thereafter…65:1). These words signify that after estranged relations between the espouses, Allah may create a situation where the husband may recall the comforts he enjoyed in his wife’ s company, and realize the services offered by her in taking care of children and the home. On realizing this, he may be remorseful on what he did, retract the divorce and retain her as his wife. This is possible only if at the time of divorcing the limits prescribed by the Shari’ ah is kept in view and instead of making the divorce ba’ in, a revocable divorce is pronounced, in which case the husband has the right to retract it and retain the wife. Irrevocable divorce should not be resorted to unnecessarily because it terminates the marriage at once. Nor should three divorces should be pronounced, because after the third pronouncement, the husband does not have the right to retract, nor is it possible to renew the marriage contract, even if the divorced parties agree mutually.</p>

The Status of Marriage and Divorce in Shari’ ah: The Wise Legal FrameworkIn Ma’ ariful Qur’ an, Volume [ 1], p 573, in Surah Al-Baqarah, full details of the subject under similar heading are given. The gist of the matter is that marriage and divorce in any given religion is not like a mutual transaction or contract similar to transactions in buying and selling or in loans and repayments, which the contracting parties may conclude as they wish. In all ages there has always been a consensus among followers of all religions that these contracts have a special sacred nature, for above ordinary contracts. Marriage and divorce must, of necessity, follow the sacred laws. The People of the Book, Jews and Christians, have a celestial religion and a heavenly book. Despite countless changes and distortions, they still retain the religious value of marriage, consider it sacrosanct and are unwilling to change its ceremonial rites. They maintain that traditional restrictions are binding. Idol-worshippers, who do not have any celestial book or religion, but do believe in the Supreme Being, like Hindus, Aryahs, Sikhs, Magi, Fire-worshippers and star-worshippers, all believe in the sacred nature of marriage and divorce and feel bound to fulfill their religious rites when getting married. All family laws are based on these principles of the various religions.Only the atheistic group, which rejects outright the existence of God or does not see the need for religion, feel that marriage and divorce are like any other commercial transaction like ‘hiring contract’. The purpose of marriage is no more than gratification of one’ s carnal desires. Alas, this theory seems to be gaining momentum throughout the world nowadays, which has made man to join the beastly queue. To Allah we belong and to Him we direct our complaint!The sacred law of Islam is a complete and chaste system of life. Islam has not treated marriage as a civil contract only, but has endowed it with the status of a kind of worship. The institution thus not only allows the satisfaction of carnal desires of husband and wife in a chaste manner, with which they are naturally endued, but it also hinds them in a wise and just system of mutual rights and obligations essential to the proper functioning of family life and solving the sociological problems like preserving the human race and upbringing of the children.Since the proper functioning of human race depends on the proper maintenance of marital relationship, Islam has focused attention on family issues most exhaustively. By a careful analysis of the Holy Qur’ an we notice that commercial contracts like sale, partnership, hiring and so on are though among the most important socio-economic problems, the Holy Qur’ an has restricted itself to setting down their basic principles, and the bye-laws are rarely ever touched upon in matters of marriage and divorce, on the other hand, not only the fundamental principles have been laid down, but their detailed laws have also been directly revealed by Allah in the Qur’ an and entrenched.These laws have been scattered in various Chapters, and Surah An-Nisa’ deals with them more elaborately. The current Surah, known as Surah An-Nisa’ As-Sughra or the Short Surah An-Nisa’ [ Qurtubi with reference to Bukhari ]According to the drift of Islamic teachings, when a man and a woman contract marriage, it should establish a permanent relationship for the whole lifetime. This will maintain stability of husband and wife in mundane, as well as, in religious affairs, and also in the up-bringing of the children born to this wedlock, so that their moral conduct is proper and upright. Therefore, Islam at every step of the way, guides marriage partners to avoid bitterness in their marital relationship, and even if it does arise, utmost efforts are made to remove it and to patch up differences and reconcile. However, despite all these attempts, it is possible in some cases that there remains no way out for the welfare of the estranged parties except to terminate this relationship. Religions that do not allow divorce cause hardship for their followers when faced with such complicated situations and lead to serious consequences. For that reason, Islam has, like the laws of marriage, laid down principles and rules for divorce as well. However, it has at the same time declared to its followers the guiding principle that, out of all permissible acts, divorce is the most detested one in the sight of Allah. [ narrated by Sayyidna ‘Abdullah Ibn ‘Umar ؓ ], meaning that people should avoid it as far as possible. They should use this provision only as a last resort, only when they are compelled to do it. Sayyidna ‘Ali ؓ has narrated that the Messenger of Allah ﷺ said تزوّجوا ولا تطلقوا فانّ الطّلاق یھتزّ منہ عرش الرّحمٰن Marry; do not divorce because divorce causes the Throne of the All-Merciful to shudder.) Sayyidna Abu Musa Ash’ ari ؓ narrates that the Messenger of Allah ﷺ said: “ Do not divorce women without their committing the evil act, because Allah does not love men who merely wish to experience the taste of sex, nor does He loves women who merely wish to experience the taste of sex.” [ Qurtubi vide Thalabi ]Sayyidna Mua’ dh Ibn Jabal ؓ narrates that the Messenger of Allah ﷺ said: “ Allah has created nothing on the face of the earth dearer to Him than emancipation of slaves, and Allah has created nothing on the face of earth more hateful to Him than divorce.” [ Qurtubi ]Nevertheless, Islam has though discouraged divorce and has advised its followers to avoid it as far as possible, it has allowed it in cases of necessity under special rules and regulations which require that if termination of marital relationship becomes necessary, it should be done in a fair and dignified manner. Divorce should not be taken as a means of satisfying anger and revenge.This Surah opens with the vocative expression يَا أَيُّهَا النَّبِيُّ ( O Prophet), which according to Imam Qurtubi, is generally used where the rule declared after that is intended to apply to the entire body of the believers. Where the injunction is exclusively meant for the person of the Holy Prophet ﷺ ، he is addressed as يَا أَيُّهَا رسُولُ ( O Messenger).In this context, the vocative expression يَا أَيُّهَا النَّبِيُّ Ya-ayyuhan-Nabiyu is singular and as such it required that the verb should be singular as well to comply with the Arabic grammatical rule of concordance, but we notice that the verb used is the second person plural thus إِذَا طَلَّقْتُمُ النِّسَاءَ ( O prophet, when you people divorce women).In terms of literary usage and rules of eloquence, there are two types of plural: plural of number and honorific plural. Plural of number applies to three or more persons, but often the plural may refer to one person only in which case it expresses respect or honour and is called honorific plural. In the light of this rule, the plural verb addresses the ‘prophet’ directly as a mark of respect and honour, and at the same time it indicates that the injunctions not restricted to him exclusively, but it applies to the entire body of believers.Some scholars, however, are of the view that a sentence is understood here in the following way: يَا أَيُّهَا النَّبِيُّ قُل لِّلمُؤمِنِینَ إِذَا طَلَّقْتُمُ النِّسَاءَ which means: O prophet, say to the believers that when they divorce their wives, they should observe the following:Rule [ 1]فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (…divorce them at a time when the period of ‘iddah means to ‘count’ and in the terminology of Shri’ ah the term ‘iddah means to ‘count’ and in the terminology of Shari’ ah the term ‘iddah means the waiting period prescribed for a divorced woman before she can marry another man. There are two ways in which a woman’ s marriage may be terminated. [ 1] When her husband dies, in which case the period of waiting is four months and ten days. [ 2] Her marriage ends when the husband divorces her. In the case of a divorcee that is not pregnant, ‘iddah is three periods of menstruation according to Imam Abu Hanifah and other leading authorities. According to Imam Shafi’ i and other scholars, the waiting period for a divorcee is three tuhrs (i.e. three periods of purity after menses). However, there are no days or months fixed for her. Whenever her three menstrual cycles or clean cycles complete, her waiting period of divorce will be over. Women who do not menstruate, because they have not yet attained puberty, or because they have attained menopausal age, rule about them is forthcoming. Likewise, the rule for pregnant women is also forthcoming, in which case the waiting period for death and divorce is the same. The verse indicates that divorce should be given during tuhr (when woman is not in her menstruation period), so that ‘iddah may start from her immediate menstruation period. Conversely, if she is divorced during menses, ‘iddah will start from the next menses period, and she will have to wait for a longer time before her ‘iddah may start.Sahih of Bukhari and Muslim record that Sayyidna Ibn ‘umar ؓ divorced his wife while she was menstruating. When Sayyidna ‘Umar ؓ mentioned this to the Messenger of Allah ﷺ ، he became very indignant and said:لیراجعھا ثم یمسکھا حتّی تطھر ثم تحیض فتطھر ، فان بدا لہ فلیطلقھا طاھرًاقبل ان یمسّھا ، فتلک العدّہ الّتی امرھا اللہ تعالیٰ ان یطلّق بھا النّساء۔“ He must take her back and keep her till she is purified, then has another menstrual cycle and is purified. If it then seems proper for him to pronounce another divorce to her, he may do so when she is pure from the menstrual discharge before having conjugal relations with her, for that is the ‘iddah that Allah has commanded for the divorce of women.” [ Sahih Bukhari and Muslim as quoted by Mazhari ].This Hadith clarifies several points. [ 1] It is forbidden to divorce a woman while she is menstruating. [ 2] If a person does this, it is necessary for him to retract the divorce, provided that it is revocable as was in the case of Sayyidna Ibn ‘Umar ؓ . [ 3] If a husband wishes to divorce his wife during the clean-period, he must not have had conjugal relations with her. And [ 4] This is the interpretation of verse [ 1] of this Surah: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ.From what is cited above the meaning of the verse is explained, in that if a husband wishes to pronounce divorce on his wife, he must do so before her waiting period can commence. Since, according to Imam Abu Hanifah, the waiting period will start with the menstrual cycle that follows the divorce, the meaning of the verse would be that in the clean period in which divorce is intended to be pronounced, no intercourse should take place, and that it should be pronounced towards the last part of the clean period before the start of the menstrual cycle. But since according to Imam Shafi’ i, the waiting-period starts with the clean-period, the phrase لِقِبَلِ عِدَّتُهُنَّ (before their waiting-period) implies: ‘Divorce them at the start of the clean-period’. This difference of opinion hinges on the differential interpretation of the word quru’ occurring in verse ثَلَاثَةَ قُرُ‌وءٍ [ 228] of Surah Baqarah. The details are available in Volume [ 1] of Ma’ ariful Qur’ an under [ 2:228]In sum: The first rule as derived from the verse under comments is that, according to unanimity of the Ummah, it is forbidden to pronounce divorce during the monthly courses. It should be pronounced in the interval between two monthly courses during which the husband and wife should not have had sexual intercourse. If they had intercourse during the interval, it is forbidden to pronounce the divorce. The reason for the prohibition in both cases is that the waiting-period of the wife will be unnecessarily prolonged and will cause her undue hardship. If she is divorced during her monthly course, it will not be counted. She will have to complete her days of menstruation and, according to the Hanafi school, the next clean-period or interval will not be counted either. When the second monthly course commences, her ‘iddah will start. This will obviously lengthen her period greatly. According to the Shafi’ i school, at least the rest of the menstrual days, which passed before the waiting-period, will be increased.This very first rule about divorce ensures that divorce is not a source of satisfying a fit to anger or revenge. It is rather an arrangement adopted as a last resort for the comfort of both the parties. It is necessary, therefore, to keep in mind from the very outset that the wife should not be unduly harmed by prolonging her waiting period.This procedure applies in the case of the women whose ‘iddah is calculated by menstrual cycles or clean cycles. It does not apply to women for whom waiting-period is not compulsory, as in the case of a woman who did not have privacy with her husband. If a man and a woman got married but they did not get together in privacy, ‘iddah is not necessary for her at all when she is divorced. Therefore, it is permissible to divorce such women during their monthly courses. Likewise, ‘iddah for a woman who does not menstruate on account of minority of age, or because she had attained menopausal age, is computed on monthly basis. Their ‘iddah is three months. Their menstrual or pure cycles are not taken into account. It is permissible to divorce them in any state, and even after having intercourse with them, as the forthcoming verses will clarify. [[ Mazhari ] paraphrased ]Rule [ 2]وَ اَحصُوا العِدَّۃَ (And count the period of ‘iddah…1) The word Ihsa’ means ‘to count’. The verse purports to say that the believers, men and women, should keep a careful count of the passing days of the waiting period, lest they forget the exact days and feel, before time, that the waiting-period is over. The responsibility of keeping count of the days has been imposed on both men and women, although only masculine form has been used here. Generally, when the Qur’ an imposes injunctions on men and women, it uses the masculine form but it includes women as well. Another reason for using masculine gender here may be that women are generally more heedless, and therefore, the responsibility has been put directly on the shoulders of men.Rule [ 3]لَا تُخْرِ‌جُوهُنَّ مِن بُيُوتِهِنَّ وَلَا يَخْرُ‌جْنَ (Do not expel them from their houses, nor should they go out…65:1). The construction in this verse contains the phrase بُيُوتِهِنَّ ‘their houses’, and implies that, so far as the residence of divorced women is due on men, they have a rightful claim in the home of their former husbands. Letting them reside there is no favour to them, but it is one of the basic rights of a wife that has been imposed upon the husband as an obligation. This verse shows that this right of her does not end with divorce, but continues till the completion of waiting-period. Expelling a woman from her house before the completion of the waiting-period is unjust and forbidden. Likewise, it is forbidden for women to leave their houses on their own, even though the husband may permit her to leave, because spending the waiting-period in their houses is not only the husband’ s right, but also the Divine right, in that Allah has imposed on a woman in her period of ‘iddah. This is the rule according to the Hanafi school.Rule [ 4]إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ (…unless they come up with a clearly shameless act…65:1). It is forbidden to expel divorcees from their homes when they are passing their period of ‘iddah. However, an exception is made in this part of the verse. The exception applies to a situation when they come up with a clearly shameless act, in which case they may be expelled. What is meant by ‘a clearly shameless act’? There are three views regarding this question:The first view is that ‘leaving husband’ s home on her own’ is in itself an act of committing an outright indecency. In this interpretation, the ‘exception’ is not meant as a real exception. It does not purport to allow women to leave the homes, but to emphasize its prohibition with greater force. Its example is as follows: ‘None shall do such-and-such certain work “ unless” he has lost his human quality’, or ‘Do not use obscene language against your mother “ unless” you wish to become out-and-out disobedient to your mother’. The first example of ‘exception’ does not purport to legalize the act, nor does the second example purport to legitimate it. Both examples eloquently emphasize prohibition of the acts. In brief, the injuction in the verse sets down that divorcees are not permitted to leave their husband’ s homes, unless they have reached the ultimate point of indecency and run away. Thus it does not allow to run away, but stresses its shamelessness and confirms its prohibition. This interpretation of ‘clearly shameless act’ is ascribed to Sayyidna ‘Abdullah Ibn ‘Umar ؓ ، Suddi, Ibn-us-Sa’ ib, an-Nakha’ i and others. Imam Abu Hanifah (رح) has also preferred this interpretation. [ Ruh-ul-Ma’ ani ]The second interpretation of the phrase فَاحِشَةٍ مُّبَيِّنَةٍ ‘a clearly shameless act’ is that it refers to ‘adultery’ in which case the use of ‘exception’ would be in its normal sense. If a divorced woman commits adultery and it is proved that she is guilty of the crime, she will have to be taken away from her home to implement the prescribed punishment of adultery. This interpretation is attributed to Qatadah, Hasan al-Basri, Sha’ bi, Zaid Ibn Aslam, Dahhak, ‘Ikrimah and others. Imam Abu Yusuf has preferred this interpretation.The third view about the phrase ‘a clearly shameless act’ is that it refers to the ‘use of abusive language’ or ‘quarreling’. The sense is that if the woman uses abusive language or its quarrelsome, it is permissible to evict her from her home of ‘iddah. This interpretation of the phrase is ascribed to Sayyidna Ibn ‘Abbas ؓ on the authority of several chains of transmitters. According to Sayyidna ‘Abdullah Ibn Mas’ ud ؓ and Ubayy Ibn Ka’ b ؓ ، the exceptive phase is read thus اِلَّا اَن یَفحَشَ. The apparent maning of this reading is ‘indecent speech’. This reading confirms the third interpretation. [ Ruh ]. In this case as well, the ‘exception’ is employed inits primary sense – in that if a divorced woman is obscene in words and actions, she can be evicted from her home of waiting-period.Thus far four rules of divorcing procedure have been set down. More rules are forthcoming, but between them there are a few sentences to stress upon the strict adherence to these rules and to exhort people to carefully refrain from their violation. It is a unique style of the Qur’ an that after every command or injunction, its violation is prevented by instilling Allah’ s awful reverence in the hearts, and by invoking concern about the Hereafter. Especially the relationship between husband and wife is so delicate that their mutual rights cannot be fulfilled merely by legislation. The only thing that can prevent spouses from violation of the rules in the fear of Allah and the Hereafter.وَتِلْكَ حُدُودُ اللَّـهِ ۚ وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَقَدْ ظَلَمَ نَفْسَهُ ۚ لَا تَدْرِ‌ي لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرً‌ا(And these are the limits prescribed by Allah. And whoever exceeds the limits prescribed by Allah wrongs his own self. You do not know [ what will happen in future ]; it may be that Allah brings about a new situation thereafter…65:1)The phrase حُدُودَ اللَّـهِ (the limits prescribed by Allah) refers to the sacred laws set down by the Shari’ ah of Islam. The phrase وَمَن يَتَعَدَّ (And whoever exceeds the limits prescribed by Allah) implies ‘whoever violates the sacred laws’. The phrase فَقَدْ ظَلَمَ نَفْسَهُ (wrongs his own self) implies that he has not damaged Allah’ s sacred laws or the Shari’ ah. In fact, he has caused loss to himself. The loss could be religious, or it could be mundane. The religious loss means that he has sinned by violating the sacred laws, in consequence of which he will suffer in the Hereafter. The mundane loss means that any person who pronounces divorce in violation of the rules prescribed by the Shari’ ah will most probably end up with three pronouncements of divorce, after which it cannot be revoked and even a fresh marriage is not possible. Such a person regrets bitterly and suffers tremendous hardship in this very world, especially if he has children. Many people divorce their wives with the intention of causing harm to them. It may cause some harm to the wives but such cruel husbands will be liable to double punishment: firstly for breaking the sacred laws of Allah, and secondly for the cruelty exercised against women. Such a situation has been so eloquently versified by a Persian poet:پنداشت ستمگر جفا بر ما کرد بر گردن وے بماند و برما بگذشتThe oppressor thinks that he has caused misery for usHowever, our misery comes to an end, but the liability of oppressor for good.لَا تَدْرِ‌ي لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرً‌ا (You do not know; it may be that Allah brings about a new situation thereafter…65:1). These words signify that after estranged relations between the espouses, Allah may create a situation where the husband may recall the comforts he enjoyed in his wife’ s company, and realize the services offered by her in taking care of children and the home. On realizing this, he may be remorseful on what he did, retract the divorce and retain her as his wife. This is possible only if at the time of divorcing the limits prescribed by the Shari’ ah is kept in view and instead of making the divorce ba’ in, a revocable divorce is pronounced, in which case the husband has the right to retract it and retain the wife. Irrevocable divorce should not be resorted to unnecessarily because it terminates the marriage at once. Nor should three divorces should be pronounced, because after the third pronouncement, the husband does not have the right to retract, nor is it possible to renew the marriage contract, even if the divorced parties agree mutually.

<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">There is a Period during which Divorced Women remain in Their Homes</h2><p>The Prophet was addressed first in this Ayah, to honor him, even though his Ummah is also being addressed in Allah's statement,</p><div class="text_uthmani arabic">يأيُّهَا النَّبِىُّ إِذَا طَلَّقْتُمُ النِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ</div><p>(O Prophet! When you divorce women, divorce them at their `Iddah) Al-Bukhari recorded that `Abdullah bin `Umar divorced his wife, during the lifetime of Allah's Messenger , while she was menstruating. `Umar bin Al-Khattab mentioned that to Allah's Messenger . Allah's Messenger became angry and said,</p><div class="text_uthmani arabic">«لِيُرَاجِعْهَا ثُمَّ يُمْسِكْهَا حَتْى تَطْهُرَ، ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا، فَلْيُطَلِّقْهَا طَاهِرًا قَبْلَ أَنْ يَمَسَّهَا، فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ بِهَا اللهُ عَزَّ وَجَل»</div><p>(Order him to take her back and keep her until she is clean from her menses, and then to wait until she gets her next period and becomes clean again. Then, if he wishes to divorce her, he can divorce her when she is clean from her menses, before he has sexual intercourse with her. This is the `Iddah which Allah the Exalted and Most Honored has fixed.) Al-Bukhari recorded this Hadith in several parts of his Sahih. Muslim collected this Hadith and his narration uses these words,</p><div class="text_uthmani arabic">«فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ اللهُ أَنْ يُطَلَّقَ لَهَا النِّسَاء»</div><p>(This is the `Iddah which Allah has fixed for the women being divorced.) In his Sahih, Muslim has recorded a Hadith which is a more appropriate version from a narration of Ibn Jurayj who said that Abu Az-Zubayr informed him that he heard `Abdur-Rahman bin Ayman, the freed slave of `Azzah, questioning `Abdullah bin `Umar. And Abu Az-Zubayr heard the question, "What about a man who divorces his wife while she is still on her menses" `Abdullah answered, "During the time of Allah's Messenger , `Abdullah bin `Umar divorced his wife who was menstruating in the life time of Allah's Messenger . So Allah's Messenger said:</p><div class="text_uthmani arabic">«لِيُرَاجِعْهَا»</div><p>(Let him take her back.) so she returned and he said:</p><div class="text_uthmani arabic">«إِذَا طَهُرَتْ فَلْيُطَلِّقْ أَوْ يُمْسِك»</div><p>(When she is pure, then either divorce or keep her.) `Abdullah bin `Umar said, "Allah's Messenger recited this Ayah: (ياأَيُّها النَّبِيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ فِي قُبُلِ عِدَّتِهِنَّ) (O Prophet! When you divorce women, divorce them at their `Iddah) And `Abdullah (Ibn Mas`ud) commented on Allah's statement,</p><div class="text_uthmani arabic">فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ</div><p>(divorce them at their `Iddah) He said, "Purity without intercourse." Similar was reported from Ibn `Umar, `Ata', Mujahid, Al-Hasan, Ibn Sirin, Qatadah, Maymun bin Mihran and Muqatil bin Hayyan. It is also reported from `Ikrimah and Ad-Dahhak.`Ali bin Abi Talhah reported from Ibn `Abbas about the Ayah;</p><div class="text_uthmani arabic">فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ</div><p>(divorce them at their `Iddah), "He does not divorce her while she is on her menses nor while she is pure if he has had intercourse during that (purity). Rather, he leaves her until she has her menses and after the menses ends, then he divorces her once." And `Ikrimah said about</p><div class="text_uthmani arabic">فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ</div><p>(divorce them at their `Iddah), "The `Iddah is made up of clean- liness and the menstrual period." So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces a young wife who has not begun to have menses, the wife who is beyond the age of having menses, and divorcing one's wife before the marriage was consummated. Allah said,</p><div class="text_uthmani arabic">وَأَحْصُواْ الْعِدَّةَ</div><p>(and count their `Iddah.) meaning, count for it and know its beginning and end, so that the `Iddah does not become prolonged for the woman and she cannot get married again,</p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ رَبَّكُمْ</div><p>(And have Taqwa of Allah, your Lord.) in this matter.</p><h2 class="title">Spending and Housing is up to the Husband during the Revocable `Iddah Period</h2><p>Allah said,</p><div class="text_uthmani arabic">لاَ تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلاَ يَخْرُجْنَ</div><p>(And turn them not out of their homes nor shall they leave,) meaning, during the duration of the `Iddah, she has the right to housing from her husband, as long as the `Iddah period continues. Therefore, the husband does not have the right to force her out of her house, nor is she allowed to leave his house, because she is still tied to the marriage contract. Allah said,</p><div class="text_uthmani arabic">إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ</div><p>(except in case they are guilty of Fahishah Mubayyinah.) meaning that the divorced wife is not to abandon her husband's house unless she commits Fahishah Mubayyinah, in which case, she vacates her husband's house. For example, Fahishah Mubayyinah implies adultery, according to `Abdullah bin Mas`ud, Ibn `Abbas, Sa`id bin Al-Musayyib, Ash-Sha`bi, Al-Hasan, Ibn Sirin, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Qilabah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, `Ata' Al-Khurasani, As-Suddi, Sa`id bin Hilal and others. Fahishah Mubayyinah implies disobeying her husband openly or when she abuses her husband's family in words and actions, according to Ubay bin Ka`b, Ibn `Abbas, `Ikrimah and others. Allah's statement,</p><div class="text_uthmani arabic">وَتِلْكَ حُدُودُ اللَّهِ</div><p>(And those are the set limits of Allah.) means, these are from His legislation and prohibitions,</p><div class="text_uthmani arabic">وَمَن يَتَعَدَّ حُدُودَ اللَّهِ</div><p>(And whosoever transgresses the set limits of Allah,) meaning, whoever violates these limits, transgresses them and implements anything else besides them,</p><div class="text_uthmani arabic">فَقَدْ ظَلَمَ نَفْسَهُ</div><p>(then indeed he has wronged himself.) by doing so.</p><h2 class="title">The Wisdom of `Iddah at the Husband's House</h2><p>Allah said,</p><div class="text_uthmani arabic">لاَ تَدْرِى لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً</div><p>(You know not, it may be that Allah will afterward bring some new thing to pass.) meaning, `We commanded that the divorced wife remains in her husband's house during the `Iddah period, so that the husband might regret his action and Allah decides that the husband feels in his heart for the marriage to continue.' This way, returning to his wife will be easier for him. Az-Zuhri said that `Ubaydullah bin `Abdullah said that Fatimah bint Qays said about Allah's statement,</p><div class="text_uthmani arabic">لاَ تَدْرِى لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً</div><p>(You know not, it may be that Allah will afterward bring some new thing to pass.) "Taking her back." Similar was said by Ash-Sha`bi, `Ata', Qatadah, Ad-Dahhak, Muqatil bin Hayyan and Ath-Thawri.</p><h2 class="title">The Irrevocably Divorced Woman does not have a Right to Provisions and Accommodations from the Husba</h2><p>Here the view of the scholars of the Salaf and those who follow them is that housing is not obligatory in the case of the irrevocably divorced woman. They also relied on the Hadith of Fatimah bint Qays Al-Fihriyah when her husband Abu `Amr bin Hafs divorced her the third and final time. He was away from her in Yemen at the time, and he sent her his decision to divorce her. He also sent some barley with his messenger, but she did not like the amount or method of compensation. He said, "By Allah I am not obligated to spend upon you." So, she went to Allah's Messenger , who said,</p><div class="text_uthmani arabic">«لَيْسَ لَكِ عَلَيْهِ نَفَقَة»</div><p>(There is no obligation on him to spend on you.) Muslim added in his narration,</p><div class="text_uthmani arabic">«وَلَا سُكْنَى»</div><p>(nor housing.) And he ordered her to finish her `Iddah period in the house of Umm Sharik. He then said,</p><div class="text_uthmani arabic">«تِلْكَ امْرَأَةٌ يَغْشَاهَا أَصْحَابِي، اعْتَدِّي عِنْدَ ابْنِ أُمِّ مَكْتُومٍ، فَإِنَّهُ رَجُلٌ أَعْمَى تَضَعِينَ ثِيَابَك»</div><p>(She is a woman my Companions visit. Spend this period in the house of Ibn Umm Maktum, for he is a blind man; he cannot see you if you take off your garments.) Imam Ahmad collected this Hadith using another chain of narration. In his narration, the Messenger of Allah said,</p><div class="text_uthmani arabic">«انْظُرِي يَا بِنْتَ آلِ قَيْسٍ إِنَّمَا النَّفَقَةُ وَالسُّكْنَى لِلْمَرْأَةِ عَلَى زَوْجِهَا، مَا كَانَتْ لَهُ عَلَيْهَا رَجْعَةٌ، فَإِذَا لَمْ يَكُنْ لَهُ عَلَيْهَا رَجْعَةٌ فَلَا نَفَقَةَ وَلَا سُكْنَى،اخْرُجِي فَانْزِلِي عَلَى فُلَانَة»</div><p>(Look O daughter of the family of Qays! Spending and housing are required from the husband who can return to his wife. So if he does not have the right to return to her, then she does not have the right to spending and housing. So leave his house and go to so-and-so woman.) He then said,</p><div class="text_uthmani arabic">«إِنَّهُ يُتَحَدَّثُ إِلَيْهَا، انْزِلِي عَلَى ابْنِ أُمِّ مَكْتُومٍ فَإِنَّهُ أَعْمَى لَا يَرَاك»</div><p>(They speak to her. Therefore, go to Ibn Umm Maktum, for he is a blind man and cannot see you.) Abu Al-Qasim At-Tabarani recorded that `Amir Ash-Sha`bi went to Fatimah bint Qays, sister of Ad-Dahhak bin Qays, from the tribe of Quraysh. Fatimah was married to Abu `Amr bin Hafs bin Al-Mughirah, from Bani Makhzum. She said, "Abu `Amr bin Hafs sent me his decision to divorce me while he was in an army that had gone to Yemen. I asked his friends to provide me with financial provisions and housing. They said, `He did not send us anything for that, nor did he request it from us.' I went to Allah's Messenger and said to him, `O Allah's Messenger! Abu `Amr bin Hafs divorced me, and I asked his friends to provide me with spending and housing and they said that he did not send them anything for that.' Allah's Messenger said,</p><div class="text_uthmani arabic">«إِنَّمَا السُّكْنَى وَالنَّفَقَةُ لِلْمَرْأَةِ إِذَا كَانَ لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ، فَإِذَا كَانَتْ لَا تَحِلُّ لَهُ حَتْى تَنْكِحَ زَوْجًا غَيْرَهُ:فَلَا نَفَقَةَ لَهَا وَلَا سُكْنَى»</div><p>(Spending and housing are required from the husband for his divorced wife if he can return to her. If she is not permitted for him anymore, until she marries another husband, then he does not have to provide her with spending and housing.)" An-Nasa'i also recorded this narration.</p>

Which was revealed in Al-Madinahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.There is a Period during which Divorced Women remain in Their HomesThe Prophet was addressed first in this Ayah, to honor him, even though his Ummah is also being addressed in Allah's statement,يأيُّهَا النَّبِىُّ إِذَا طَلَّقْتُمُ النِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ(O Prophet! When you divorce women, divorce them at their `Iddah) Al-Bukhari recorded that `Abdullah bin `Umar divorced his wife, during the lifetime of Allah's Messenger , while she was menstruating. `Umar bin Al-Khattab mentioned that to Allah's Messenger . Allah's Messenger became angry and said,«لِيُرَاجِعْهَا ثُمَّ يُمْسِكْهَا حَتْى تَطْهُرَ، ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا، فَلْيُطَلِّقْهَا طَاهِرًا قَبْلَ أَنْ يَمَسَّهَا، فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ بِهَا اللهُ عَزَّ وَجَل»(Order him to take her back and keep her until she is clean from her menses, and then to wait until she gets her next period and becomes clean again. Then, if he wishes to divorce her, he can divorce her when she is clean from her menses, before he has sexual intercourse with her. This is the `Iddah which Allah the Exalted and Most Honored has fixed.) Al-Bukhari recorded this Hadith in several parts of his Sahih. Muslim collected this Hadith and his narration uses these words,«فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ اللهُ أَنْ يُطَلَّقَ لَهَا النِّسَاء»(This is the `Iddah which Allah has fixed for the women being divorced.) In his Sahih, Muslim has recorded a Hadith which is a more appropriate version from a narration of Ibn Jurayj who said that Abu Az-Zubayr informed him that he heard `Abdur-Rahman bin Ayman, the freed slave of `Azzah, questioning `Abdullah bin `Umar. And Abu Az-Zubayr heard the question, "What about a man who divorces his wife while she is still on her menses" `Abdullah answered, "During the time of Allah's Messenger , `Abdullah bin `Umar divorced his wife who was menstruating in the life time of Allah's Messenger . So Allah's Messenger said:«لِيُرَاجِعْهَا»(Let him take her back.) so she returned and he said:«إِذَا طَهُرَتْ فَلْيُطَلِّقْ أَوْ يُمْسِك»(When she is pure, then either divorce or keep her.) `Abdullah bin `Umar said, "Allah's Messenger recited this Ayah: (ياأَيُّها النَّبِيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ فِي قُبُلِ عِدَّتِهِنَّ) (O Prophet! When you divorce women, divorce them at their `Iddah) And `Abdullah (Ibn Mas`ud) commented on Allah's statement,فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ(divorce them at their `Iddah) He said, "Purity without intercourse." Similar was reported from Ibn `Umar, `Ata', Mujahid, Al-Hasan, Ibn Sirin, Qatadah, Maymun bin Mihran and Muqatil bin Hayyan. It is also reported from `Ikrimah and Ad-Dahhak.`Ali bin Abi Talhah reported from Ibn `Abbas about the Ayah;فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ(divorce them at their `Iddah), "He does not divorce her while she is on her menses nor while she is pure if he has had intercourse during that (purity). Rather, he leaves her until she has her menses and after the menses ends, then he divorces her once." And `Ikrimah said aboutفَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ(divorce them at their `Iddah), "The `Iddah is made up of clean- liness and the menstrual period." So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces a young wife who has not begun to have menses, the wife who is beyond the age of having menses, and divorcing one's wife before the marriage was consummated. Allah said,وَأَحْصُواْ الْعِدَّةَ(and count their `Iddah.) meaning, count for it and know its beginning and end, so that the `Iddah does not become prolonged for the woman and she cannot get married again,وَاتَّقُواْ اللَّهَ رَبَّكُمْ(And have Taqwa of Allah, your Lord.) in this matter.Spending and Housing is up to the Husband during the Revocable `Iddah PeriodAllah said,لاَ تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلاَ يَخْرُجْنَ(And turn them not out of their homes nor shall they leave,) meaning, during the duration of the `Iddah, she has the right to housing from her husband, as long as the `Iddah period continues. Therefore, the husband does not have the right to force her out of her house, nor is she allowed to leave his house, because she is still tied to the marriage contract. Allah said,إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ(except in case they are guilty of Fahishah Mubayyinah.) meaning that the divorced wife is not to abandon her husband's house unless she commits Fahishah Mubayyinah, in which case, she vacates her husband's house. For example, Fahishah Mubayyinah implies adultery, according to `Abdullah bin Mas`ud, Ibn `Abbas, Sa`id bin Al-Musayyib, Ash-Sha`bi, Al-Hasan, Ibn Sirin, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Qilabah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, `Ata' Al-Khurasani, As-Suddi, Sa`id bin Hilal and others. Fahishah Mubayyinah implies disobeying her husband openly or when she abuses her husband's family in words and actions, according to Ubay bin Ka`b, Ibn `Abbas, `Ikrimah and others. Allah's statement,وَتِلْكَ حُدُودُ اللَّهِ(And those are the set limits of Allah.) means, these are from His legislation and prohibitions,وَمَن يَتَعَدَّ حُدُودَ اللَّهِ(And whosoever transgresses the set limits of Allah,) meaning, whoever violates these limits, transgresses them and implements anything else besides them,فَقَدْ ظَلَمَ نَفْسَهُ(then indeed he has wronged himself.) by doing so.The Wisdom of `Iddah at the Husband's HouseAllah said,لاَ تَدْرِى لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً(You know not, it may be that Allah will afterward bring some new thing to pass.) meaning, `We commanded that the divorced wife remains in her husband's house during the `Iddah period, so that the husband might regret his action and Allah decides that the husband feels in his heart for the marriage to continue.' This way, returning to his wife will be easier for him. Az-Zuhri said that `Ubaydullah bin `Abdullah said that Fatimah bint Qays said about Allah's statement,لاَ تَدْرِى لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً(You know not, it may be that Allah will afterward bring some new thing to pass.) "Taking her back." Similar was said by Ash-Sha`bi, `Ata', Qatadah, Ad-Dahhak, Muqatil bin Hayyan and Ath-Thawri.The Irrevocably Divorced Woman does not have a Right to Provisions and Accommodations from the HusbaHere the view of the scholars of the Salaf and those who follow them is that housing is not obligatory in the case of the irrevocably divorced woman. They also relied on the Hadith of Fatimah bint Qays Al-Fihriyah when her husband Abu `Amr bin Hafs divorced her the third and final time. He was away from her in Yemen at the time, and he sent her his decision to divorce her. He also sent some barley with his messenger, but she did not like the amount or method of compensation. He said, "By Allah I am not obligated to spend upon you." So, she went to Allah's Messenger , who said,«لَيْسَ لَكِ عَلَيْهِ نَفَقَة»(There is no obligation on him to spend on you.) Muslim added in his narration,«وَلَا سُكْنَى»(nor housing.) And he ordered her to finish her `Iddah period in the house of Umm Sharik. He then said,«تِلْكَ امْرَأَةٌ يَغْشَاهَا أَصْحَابِي، اعْتَدِّي عِنْدَ ابْنِ أُمِّ مَكْتُومٍ، فَإِنَّهُ رَجُلٌ أَعْمَى تَضَعِينَ ثِيَابَك»(She is a woman my Companions visit. Spend this period in the house of Ibn Umm Maktum, for he is a blind man; he cannot see you if you take off your garments.) Imam Ahmad collected this Hadith using another chain of narration. In his narration, the Messenger of Allah said,«انْظُرِي يَا بِنْتَ آلِ قَيْسٍ إِنَّمَا النَّفَقَةُ وَالسُّكْنَى لِلْمَرْأَةِ عَلَى زَوْجِهَا، مَا كَانَتْ لَهُ عَلَيْهَا رَجْعَةٌ، فَإِذَا لَمْ يَكُنْ لَهُ عَلَيْهَا رَجْعَةٌ فَلَا نَفَقَةَ وَلَا سُكْنَى،اخْرُجِي فَانْزِلِي عَلَى فُلَانَة»(Look O daughter of the family of Qays! Spending and housing are required from the husband who can return to his wife. So if he does not have the right to return to her, then she does not have the right to spending and housing. So leave his house and go to so-and-so woman.) He then said,«إِنَّهُ يُتَحَدَّثُ إِلَيْهَا، انْزِلِي عَلَى ابْنِ أُمِّ مَكْتُومٍ فَإِنَّهُ أَعْمَى لَا يَرَاك»(They speak to her. Therefore, go to Ibn Umm Maktum, for he is a blind man and cannot see you.) Abu Al-Qasim At-Tabarani recorded that `Amir Ash-Sha`bi went to Fatimah bint Qays, sister of Ad-Dahhak bin Qays, from the tribe of Quraysh. Fatimah was married to Abu `Amr bin Hafs bin Al-Mughirah, from Bani Makhzum. She said, "Abu `Amr bin Hafs sent me his decision to divorce me while he was in an army that had gone to Yemen. I asked his friends to provide me with financial provisions and housing. They said, `He did not send us anything for that, nor did he request it from us.' I went to Allah's Messenger and said to him, `O Allah's Messenger! Abu `Amr bin Hafs divorced me, and I asked his friends to provide me with spending and housing and they said that he did not send them anything for that.' Allah's Messenger said,«إِنَّمَا السُّكْنَى وَالنَّفَقَةُ لِلْمَرْأَةِ إِذَا كَانَ لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ، فَإِذَا كَانَتْ لَا تَحِلُّ لَهُ حَتْى تَنْكِحَ زَوْجًا غَيْرَهُ:فَلَا نَفَقَةَ لَهَا وَلَا سُكْنَى»(Spending and housing are required from the husband for his divorced wife if he can return to her. If she is not permitted for him anymore, until she marries another husband, then he does not have to provide her with spending and housing.)" An-Nasa'i also recorded this narration.

When they have reached their appointed time, then either keep them lawfully or let them go honourably; but have two witnesses from among you, and give truthful evidence for (being acceptable to) God. This is to warn him who believes in God and the Last Day. God will furnish a way out for him who fears Him,

So when they are about to reach their appointed term, hold them back with kindness or separate them with kindness, and make two just men among you as witnesses, and establish the testimony for Allah; with this is advised whoever believes in Allah and the Last Day; and whoever fears Allah – Allah will create for him a way of deliverance.

Then, when they have reached their term, retain them honourably, or part from them honourably. And call in to witness two men of equity from among yourselves; and perform the witnessing to God Himself. By this then is admonished whosoever believes in God and the Last Day. And whosoever fears God, He will appoint for him a way out,

And so, when they are about to reach the end of their waiting-term, either retain them in a fair manner or part with them in a fair manner. And let two persons of [known] probity from among your own community witness [what you have decided]; and do yourselves bear true witness before God: thus are admonished all who believe in God and the Last Day. And unto everyone who is conscious of God, He [always] grants a way out [of unhappiness],

Then when they have attained their term, either retain them reputably, or part from them reputably, and take as witnesses two just men from among you, and set up your testimony for Ailah. Thus is exhorted he who believeth in Allah and the Last Day. And whosoever feareth Allah He maketh for him an outlet.

Then when they are about to fulfil their term appointed, either take them back in a good manner or part with them in a good manner. And take for witness two just persons from among you (Muslims). And establish the witness for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

Once they have reached their term, either retain them honorably, or separate from them honorably. And call to witness two just people from among you, and give upright testimony for God. By that is exhorted whoever believes in God and the Last Day. And whoever fears God—He will make a way out for him.

And when they reach the end of their term (of waiting), then either honourably retain them (in the bond of wedlock) or honourably part with them, and call two persons of known probity as witnesses from among yourselves, and (let these witnesses) give upright testimony for the sake of Allah. That is to what all those that believe in Allah and the Last Day are exhorted. Allah will find a way out for him who fears Allah,

Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you. And establish the testimony for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever has Taqwa of Allah, He will make a way for him to get out.

Then, when they have reached their term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believeth in Allah and the Last Day is exhorted to act thus. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him,

Then, when they have completed their term, either retain them honourably or separate from them honourably, and take the witness of two honest men from among yourselves, and bear witness for the sake of Allah. Whoever believes in Allah and the Last Day is advised to [comply with] this. Whoever is wary of Allah, He shall make for him a way out [of the adversities of the world and the Hereafter]

When they have reached their term, either keep them honorably or part from them honorably. Call two honest men among you to witness and give yourwitnessing before Allah. Whoever believes in Allah and the Last Day is warned to do this. Whosoever fears Allah, He will appoint for him a way out,

And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allah. That is instructed to whoever should believe in Allah and the Last day. And whoever fears Allah - He will make for him a way out

When their waiting period is about to end, keep them or separate from them lawfully. Let two just people witness the divorce and let them bear witness for the sake of God. Thus does God command those who have faith in Him and the Day of Judgment.

So when they have reached their prescribed time, then retain them with kindness or separate them with kindness, and call to witness two men of justice from among you, and give upright testimony for Allah. With that is admonished he who believes in Allah and the latter day; and whoever is careful of (his duty to) Allah, He will make for him an outlet,

Fai<u>tha</u> balaghna ajalahunna faamsikoohunna bimaAAroofin aw f<u>a</u>riqoohunna bimaAAroofin waashhidoo <u>th</u>away AAadlin minkum waaqeemoo a<b>l</b>shshah<u>a</u>data lill<u>a</u>hi <u>tha</u>likum yooAAa<i><u>th</u></i>u bihi man k<u>a</u>na yuminu bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri waman yattaqi All<u>a</u>ha yajAAal lahu makhraj<u>a</u><b>n</b>

And when their waiting term is ended, either keep them honourably or part with them in honour. Call to witness two reliable men from among you and bear true witness for God. This is an admonishment for those who believe in God and the Last Day. To one who fears God, He will grant a way out [of his difficulties],

Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out,

65

فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا۟ ذَوَىْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا۟ ٱلشَّهَٰدَةَ لِلَّهِ ذَٰلِكُمْ يُوعَظُ بِهِۦ مَن كَانَ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا

So when they draw nearer to the end of their waiting periods, take them back if you long to do so, while maintaining the best of conduct, or do not take them back until their waiting periods finish and they gain control over their own affairs, after fulfilling for them their rights. And if you intend to either take them back or separate from them, make two honest people from among you witness it to dispel any dispute in future. O witnesses! Give testimony seeking the pleasure of Allah. These laws are mentioned to remind those that bring faith in Allah and in the Day of Judgement, because it is them who truly benefit from reminders and advice. And whoever is mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, Allah will create an exit for him from every difficulty and worry.

So when they draw nearer to the end of their waiting periods, take them back if you long to do so, while maintaining the best of conduct, or do not take them back until their waiting periods finish and they gain control over their own affairs, after fulfilling for them their rights. And if you intend to either take them back or separate from them, make two honest people from among you witness it to dispel any dispute in future. O witnesses! Give testimony seeking the pleasure of Allah. These laws are mentioned to remind those that bring faith in Allah and in the Day of Judgement, because it is them who truly benefit from reminders and advice. And whoever is mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, Allah will create an exit for him from every difficulty and worry.

<p>Rule [ 5]</p><p>فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُ‌وفٍ (So, when they [ the divorced women ] have [ almost ] reached their term, then either retain them with fairness, or part with them with fairness…65:2). The word ajal means ‘term of ‘iddah and ‘reaching the term’ means ‘nearing the end of the ‘iddah’. The fifth rule laid down by this verse is that when a divorced woman’ s term of ‘iddah is approaching the end, the time has almost come for a absolute termination of the marriage. By now the temporary impulse or momentary fit of anger should have dissipated, and it is the time to make the major decision with a cool and calm head whether it is better to retain the wife, or to terminate the marriage with her finally. If the decision is to retain the wife, then she should be retained in all fairness with dignity and courtesy, the masnun procedure of which is indicated in the forthcoming verse and in Prophetic Traditions: utter verbally that ‘I have revoked the divorce I pronounced to you’ and call two upright men as witnesses. If, however, the decision is to end the marriage, the woman should be released with fairness, dignity and courtesy. That is, the ‘iddah should be allowed to expire, and once it expires, she is free to contract marriage with someone else.</p><p>Rule [ 6]</p><p>At the end of term, whether it is decided to retain the wife or release her, the Qur’ an has restricted either of the decisions with the word ma’ ruf. Literally, the word ma’ ruf means ‘a recognized way’ nd it implies that the Muslims are required to implement the approved procedure of Shari’ ah, as recognized by Islam. If the decision is to revoke the divorce and retain the wife, she should not be hurt in future verbally or physically, nor should this be shown as a favour to her. The husband should resolve to bear her weakness that led to divorce in the past, so that it may not cause bitterness to arise again. If, on the other hand, the decision is to release her, then the recognized procedure is as follows: Do not evict her in disrespectful manner, but release her in a courteous manner. When she is made to leave the house, it is at least mustahab [ rewardable ] in some cases to give her a suit of clothes, and in other cases it is wajib [ compulsory ] to do so, as other verse of the Qur’ an show. The details are available in books of jurisprudence.</p><p>Rule [ 7]</p><p>The seventh rule is derived directly from the above verse that gives the husband two options of retaining the wife or parting with her in fairness, and also indirectly from the preceding verse that says لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرً‌ا “…it may be that Allah brings about a new situation thereafter.” Both these verses indicate that if the husband is forced into a situation of divorcing, it is the Divine will that he should keep the option of revoking the divorce open. The approved method of divorce is that he should pronounce the divorce only once in express or clear words. The pronouncement of divorce should not contain any word or phrase expressive of anger that might denote absolute termination of marriage tie, as for instance be might say ‘I pronounce severe divorce on you’, or say ‘No relationship exists between me and you’. When such expressions are uttered as part of the pronouncement of express divorce, or these expressions are uttered with the intention of divorce, the divorce becomes effective at once, and he loses the right of revocation. This in the terminology of Shari’ ah is known as Talaq Ba’ in or irrevocable divorce. Even worse situation is when the husband pronounces three divorces upon his wife after which the husband not only loses his right of revocation, but they [ husband and wife ] also lose their right to enter into a fresh marriage, even if they mutually agree as we have seen in Surah Al-Baqarah: فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَ‌هُ فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَ‌هُ (Therefter, if he divorces her, she shall no longer remain lawful for him unless she marries a man other than him. [ 2:230]</p><p>Three Simultaneous Divorces: Unlawful but Effective</p><p>Nowadays, total indifference to religion and heedlessness of its injunctions is widespread, in the society. Not only the illiterate and ignoramus, but also the literate people, like pleaders think that a divorce pronounced or written less than three times is no divorce at all. It is noticed daily that people who pronounce three simultaneous divorces regret bitterly and re in search of legal loopholes, so that they do not lose their wives.</p><p>Imam Nasa’ i reports, on the authority of Sayyidna Mahmud Ibn Labid ؓ ، in an authentic Tradition that the Holy Prophet ﷺ was informed about a person who had pronounced three divorcds on the spur of the moment to his wife. The Holy Prophet ﷺ having heard this became angry. Therefore, pronouncing three divorces simultaneously, by consensus of Ummah, is prohibited. Even if a person pronounces three divorces separately in three different clean periods, that too is reprehensible by consensus of the Ummah. Qur’ anic verses themselves confirm this by indication. The only disagreement lies in whether or not this procedure of divorce is as prohibited and counted as bid’ ah as divorcing three times simultaneously. Imam Malik holds this procedure as prohibited. In fact, they view it s an approved [ Sunnah ] procedure of divorce, but an abominable act nonetheless. Please see Ma’ arifulQur’ an, Vol. [ 1], PP 578-590 for detailed injunctions regarding three simultaneous divorces.</p><p>But just as the Ummah holds by consensus that pronouncing three divorces simultaneously is prohibited, it is also a point of consensus among the entire Ummah that despite being prohibited, if a person pronounces three simultaneous divorces, all the three divorces become effective, and fresh marriage between them, in future, would not be possible. The only people that disagree with the consensus of the four major schools are some of the followers of the Ah-ul-Hadith group and the Shi’ ite group. The four major schools argue that if something is abominable or unlawful, it does not necessarily imply that its legal consequences will not follow. For instance, if a person kills an innocent victim, the latter would die as a result of killing, despite the act of killing being unlawful. Likewise, despite three simultaneous divorces being unlawful, they necessarily take effect. On this issue, not only the four major schools agree unanimously, but there is also overwhelming consensus of the noble Companions. Please see Ma’ ariful Qur’ an, Vol. [ 1], PP 586-590 for a detailed discussion on the action taken by Sayyidna ‘Umar Al-Faruq ؓ on the issue of three simultaneous divorces.</p><p>Rule [ 8]</p><p>وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِ (And make two just men from among you witnesses [ of your either decision ]. And ( O witnesses,) keep your testimony upright for the sake of Allah…65:2) This verse purports to say that towards the end of the period of ‘iddah, when a decision is made either to revoke the divorce and retain the wife, or to release her, it is commendable in both cases to call two upright persons to witness the decision. This procedure of having two witnesses is, according to most to most jurists, a commendable (mustahabb) practice, and not mandatory. Therefore, revocation of divorce is not contingent upon appointment of witnesses. The underlying wisdom of such appointment is to resolve the possible dispute that may arise later. In case the husband decides to revoke the divorce, it is possible that the wife may deny it, whereupon the witnesses may prove revocation. And in case he decides termination of marriage, a conflict can still arise where the husband himself may make mischief and, being overcome by the wife’ s love, claim that he had revoked the divorce before the expiration of ‘iddah. The witnesses then may prove that he had decided to release the wife.</p><p>The adjectival phrase ذَوَيْ عَدْلٍ (…two just men) refers to reliable witnesses in term of Shari’ ah. If the witnesses are not reliable in terms of Shari’ ah that is, if they are not morally upright, pious and truthful, the Qadi would not be able to pass judgment on the basis of such unreliable impious and untruthful witnesses.</p><p>أَقِيمُوا الشَّهَادَةَ لِلَّـهِ (…keep your testimony upright for the sake of Allah…65:2). The verse addresses all Muslims in general that should they be required by a court to bear witness in a disputed case of revocation of divorce or complete termination of marriage, they should be unbiased in their testimony.</p><p>ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ (That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). This verse particularly mentions the Hereafter because the mutual rights and obligations of husband and wife cannot be fulfilled without God-consciousness and the thought of the Herefter.</p><p>The Wise and Educative style of the Qur’ an in the laws of Crime and Punishment</p><p>The system of punishment for crimes and compiling their laws is in place among the states of the world since ancient times. Obviously, the Qur’ an is also the Book that explains the divine laws, man is made conscious of Allah and the Hereafter, so that he may follow the law, not for fear of police or inspector or, but for fear of Allah, irrespective of whether anyone else sees him, not. In all situations, whether in private or in public, he finds the laws binding. This is reason why even the harshest law was not difficult to implement among those who have proper faith in the Qur’ an. There was no need for a network of police and its special or secret services.</p><p>This unique Qur’ anic style is used in all laws, but it has been especially applied to the laws relating to the marital relations and their mutual rights and obligations, because due to the delicate nature of these relations, it is not possible to secure evidence for every shortcoming on either side, nor is it possible for the judicial system to investigate and estimate the full extent of the shortcomings in the relationship. Proper fulfillment of mutual rights depends only on the inner qualities of the couple and their actions and deeds. Therefore, the Masnun Khutbah or approved sermon that is recited at marriage contains three verses of the Qur’ an, and each one of them begins with laying stress on taqwa and ends with laying stress on taqwa to indicate that the marrying parties must appreciate that Allah is fully aware of all their covert and overt actions, whether or not they are seen by someone else. Rather, He is well-aware of the innermost thoughts hidden in their minds or hearts. If they fall short of fulfilling the mutual rights and obligations or hurt each other, they will be answerable to the Knower of secrets. In the same strain, a few injunctions have been laid down in Surah At-Talaq. Immediately after the first injunction the believers are exhorted: وَاتَّقُوا اللَّـهَ رَبَّکُم ( ‘And fear Allah, your Lord’). After this exhortation, four more injunctions are set down and then they are admonished that anyone who oversteps Allah’ s limits will be wronging himself and will have to bear the disastrous consequences thus وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَقَدْ ظَلَمَ نَفْسَهُ. Four more indirect injunctions are set down after that, and the admonition is repeated, thus: ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ ( ‘That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). Followed by this is a verse in which the merits of taqwa are mentioned, describing its religious and mundane blessings and benefits. Towards the end of the same verse the blessings and benefits of trust in Allah have been described. Thereafter a few more injunctions pertaining to waiting-period are set down. Then in two more verses additional benefits and blessings of taqwa are described. This is followed by injunctions pertaining to marriage, divorce, the wife’ s maintenance, the mention of the Hereafter, the virtue of taqwa, and the blessings of trust in Allah are interspersed repeatedly. This Qur’ anic style of alternating injunctions with the virtues of taqwa apparently seems disjointed, but having grasped the wisdom of the prudent style of the Qur’ an, the close linkage becomes clear.</p><p>Now have a look at the interpretation of the foregoing verses:</p><p>(And whoever fears Allah, for him Allah brings forth a way out, and gives him provision (of his needs) from where he does not even imagine…2/3). The word taqwa primarily and literally means ‘to guard’ or ‘to refrain’. In Islamic terminology it signifies ‘to guard against sins’. When the word is related to Allah, it is translated as ‘to fear Allah’ and implies ‘to avoid disobedience of Allah and guard against sins’.</p><p>There are two benefits of تقوٰی taqwa mentioned in this verse: [ 1] By exercising taqwa, Allah creates a way out to guard oneself. The question is ‘Guard against what?’ The correct answer is that it is general, ‘against all mundane difficulties and hardships as well as all hardships and difficulties of the Hereafter’ and the verse implies that for a God-fearing person Allah paves the way to salvage him from the difficulties and hardships of this world as well as from the horrors of the next world. [ 2] By exercising taqwa, Allah will provide for the God-fearing person rizq [ literally ‘provision’] from where he does not expect. The rizq in this context refers to anything one needs, whether any mundane need or any need of the Hereafter. Allah has promised the righteous believers in this verse that He will ease every difficulty of theirs and provide for them all their needs from resources they never expected or thought about. [ Ruh ]</p><p>Mmmm55</p><p>In keeping with the present context, some of the commentators interpret the verse thus: The divorcing husband or the divorced wife, both or whoever of them is God-fearing, Allah will give them salvation from the horrors of divorce or termination of marriage experienced at the time of its happening. In other words, the man will be given a compatible wife and the woman will be given a compatible husband. Obviously the primary meaning of the verse comprehends all kinds of adversities and needs, including the horrors and needs of the husband and wife. [ Ruh-ul-Ma’ ani ]</p><p>The Cause of Revelation of the above verse</p><p>Sayyidna ‘Abdullah Ibn ‘Abbas ؓ reports that ‘Auf Ibn Malik Ashja’ i ؓ came up to the Messenger of Allah ﷺ and said that the enemies had arrested and kidnapped his son Salim. His mother is very anxious and he wanted to know what he should do. The Holy Prophet ﷺ ordered him and his wife to recite لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is neither strength nor power but with Allah) abundantly. The husband and wife complied with the order. They recited the formula abundantly. It produced its desired effect. One day the enemies became unmindful, and the boy somehow managed to escape and drove a herd of goats that belonged to them to his father. According to other narratives, he found one of their camels and he mounted it and drove the other camels to his father. The father reported the incident to the Messenger of Allah ﷺ . Another narration has it that he enquired from the Prophet ﷺ whether the goats and camels the son brought with him were lawful for them. On that occasion, the verse وَمَن يَتَّقِ اللَّـهَ (And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine…2/3)</p><p>According to other versions of the report, when Sayyidna ‘Auf Ibn Malik Ashja’ i ؓ and his wife became very restless and anxious because of separation from the son, the Messenger of Allah ﷺ advised them to exercise taqwa and recite abundantly لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah). [ All these narratives are cited in Ruh-ul-Ma’ ani from Ibn Marduyah through the chain of al-Kalbi from Ibn ‘Abbas ]</p><p>This occasion of revelation indicates that this verse, though related to divorcing situation in this context, has general application for all circumstances.</p><p>Ruling</p><p>This Tradition proves that when a Muslim is captured by the non-believers, the captive takes their property and returns home, such a property would be treated as booty, and as such their use would be lawful. It is a general rule of spoils to give 1/5th [ khums ] to the public treasury, because in the narration reported above, the khums of the property was not exacted from them. The jurists have ruled that if a Muslim secretly goes away to the Domain of War without seeking permission from them, snatch their property and somehow bring it into the Domain of Islam, the above ruling will apply. However, if he official sought permission to enter territory [ as it happens nowadays by obtaining a visa ] and entered their country, then it is not permissible for him to take their property without their consent. Likewise, if a person is captured and taken into the non-Muslim territory, and a non-Muslim deposits with him an article for safe custody, it is not permissible for him to take it away to the Domain of Islam. In the first case, it is not permissible because by seeking official permission a pact is entered into between them, and he has no authority to dispose of their property without their prior consent. If he does, it would be a breach of the pact. In the second case, there is a practical pact with the depositor, in that whenever he demands his deposited article back, it should be returned.</p><p>Failure to return his deposited item is tantamount to breach of contract that is unlawful in Shari` ah. [ Mazhari ]</p><p>Before the Holy Prophet ﷺ migrated, many non-believers used to keep their deposits with him. At the time of migration, he still had with him some of these deposits. As long as he was in Makkah, he kept them himself, but when he was migrating, he committed them to the care of Sayyidna ` Ali ؓ and did not take them with him to Madinah. In fact, Sayyidna ` Ali ؓ was left behind for the sole reason of returning the deposits to the rightful people.</p><p>A Proven Prescription to avert calamities and achieve the objectives</p><p>According to the above Tradition, Sayyidna ` Auf Ibn Malik Ashja` i ؓ and his wife were advised to recite لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah) abundantly to avert afflictions and obtain benefits. Mujaddid Alf Thani (رح) says that abundant recitation of this formula is a proven prescription to avert all kinds of religious and mundane afflictions and to obtain all religious and mundane objectives and benefits. According to him, its proper way is to recite five hundred times لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ , and to recite Salah (durud) one hundred times before, and one hundred times after the formula, and then to supplicate to Allah for one's need. [ Tafsir [ Mazhari ] Imam Ahmad, Hakim [ grading the chain as sahib ], Baihaqi, Abu Natim and others have transmitted on the authority of Sayyidna Abu Dharr that one day the Messenger of Allah ﷺ continuously recited the verse 3; وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مَخْرَ‌جًا ﴿2﴾ وَيَرْ‌زُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ('And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine...2/3) until the reporter started feeling sleepy. The Holy Prophet ﷺ said: "Abu Dharr! if all people choose only this verse, it would be sufficient for them all." [ Ruh-ul-Ma’ ani ] 'Sufficient' in this statement means it would be sufficient for all people to accomplish their religious and mundane objectives, if they practice it.</p>

Rule [ 5]فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُ‌وفٍ (So, when they [ the divorced women ] have [ almost ] reached their term, then either retain them with fairness, or part with them with fairness…65:2). The word ajal means ‘term of ‘iddah and ‘reaching the term’ means ‘nearing the end of the ‘iddah’. The fifth rule laid down by this verse is that when a divorced woman’ s term of ‘iddah is approaching the end, the time has almost come for a absolute termination of the marriage. By now the temporary impulse or momentary fit of anger should have dissipated, and it is the time to make the major decision with a cool and calm head whether it is better to retain the wife, or to terminate the marriage with her finally. If the decision is to retain the wife, then she should be retained in all fairness with dignity and courtesy, the masnun procedure of which is indicated in the forthcoming verse and in Prophetic Traditions: utter verbally that ‘I have revoked the divorce I pronounced to you’ and call two upright men as witnesses. If, however, the decision is to end the marriage, the woman should be released with fairness, dignity and courtesy. That is, the ‘iddah should be allowed to expire, and once it expires, she is free to contract marriage with someone else.Rule [ 6]At the end of term, whether it is decided to retain the wife or release her, the Qur’ an has restricted either of the decisions with the word ma’ ruf. Literally, the word ma’ ruf means ‘a recognized way’ nd it implies that the Muslims are required to implement the approved procedure of Shari’ ah, as recognized by Islam. If the decision is to revoke the divorce and retain the wife, she should not be hurt in future verbally or physically, nor should this be shown as a favour to her. The husband should resolve to bear her weakness that led to divorce in the past, so that it may not cause bitterness to arise again. If, on the other hand, the decision is to release her, then the recognized procedure is as follows: Do not evict her in disrespectful manner, but release her in a courteous manner. When she is made to leave the house, it is at least mustahab [ rewardable ] in some cases to give her a suit of clothes, and in other cases it is wajib [ compulsory ] to do so, as other verse of the Qur’ an show. The details are available in books of jurisprudence.Rule [ 7]The seventh rule is derived directly from the above verse that gives the husband two options of retaining the wife or parting with her in fairness, and also indirectly from the preceding verse that says لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرً‌ا “…it may be that Allah brings about a new situation thereafter.” Both these verses indicate that if the husband is forced into a situation of divorcing, it is the Divine will that he should keep the option of revoking the divorce open. The approved method of divorce is that he should pronounce the divorce only once in express or clear words. The pronouncement of divorce should not contain any word or phrase expressive of anger that might denote absolute termination of marriage tie, as for instance be might say ‘I pronounce severe divorce on you’, or say ‘No relationship exists between me and you’. When such expressions are uttered as part of the pronouncement of express divorce, or these expressions are uttered with the intention of divorce, the divorce becomes effective at once, and he loses the right of revocation. This in the terminology of Shari’ ah is known as Talaq Ba’ in or irrevocable divorce. Even worse situation is when the husband pronounces three divorces upon his wife after which the husband not only loses his right of revocation, but they [ husband and wife ] also lose their right to enter into a fresh marriage, even if they mutually agree as we have seen in Surah Al-Baqarah: فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَ‌هُ فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَ‌هُ (Therefter, if he divorces her, she shall no longer remain lawful for him unless she marries a man other than him. [ 2:230]Three Simultaneous Divorces: Unlawful but EffectiveNowadays, total indifference to religion and heedlessness of its injunctions is widespread, in the society. Not only the illiterate and ignoramus, but also the literate people, like pleaders think that a divorce pronounced or written less than three times is no divorce at all. It is noticed daily that people who pronounce three simultaneous divorces regret bitterly and re in search of legal loopholes, so that they do not lose their wives.Imam Nasa’ i reports, on the authority of Sayyidna Mahmud Ibn Labid ؓ ، in an authentic Tradition that the Holy Prophet ﷺ was informed about a person who had pronounced three divorcds on the spur of the moment to his wife. The Holy Prophet ﷺ having heard this became angry. Therefore, pronouncing three divorces simultaneously, by consensus of Ummah, is prohibited. Even if a person pronounces three divorces separately in three different clean periods, that too is reprehensible by consensus of the Ummah. Qur’ anic verses themselves confirm this by indication. The only disagreement lies in whether or not this procedure of divorce is as prohibited and counted as bid’ ah as divorcing three times simultaneously. Imam Malik holds this procedure as prohibited. In fact, they view it s an approved [ Sunnah ] procedure of divorce, but an abominable act nonetheless. Please see Ma’ arifulQur’ an, Vol. [ 1], PP 578-590 for detailed injunctions regarding three simultaneous divorces.But just as the Ummah holds by consensus that pronouncing three divorces simultaneously is prohibited, it is also a point of consensus among the entire Ummah that despite being prohibited, if a person pronounces three simultaneous divorces, all the three divorces become effective, and fresh marriage between them, in future, would not be possible. The only people that disagree with the consensus of the four major schools are some of the followers of the Ah-ul-Hadith group and the Shi’ ite group. The four major schools argue that if something is abominable or unlawful, it does not necessarily imply that its legal consequences will not follow. For instance, if a person kills an innocent victim, the latter would die as a result of killing, despite the act of killing being unlawful. Likewise, despite three simultaneous divorces being unlawful, they necessarily take effect. On this issue, not only the four major schools agree unanimously, but there is also overwhelming consensus of the noble Companions. Please see Ma’ ariful Qur’ an, Vol. [ 1], PP 586-590 for a detailed discussion on the action taken by Sayyidna ‘Umar Al-Faruq ؓ on the issue of three simultaneous divorces.Rule [ 8]وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِ (And make two just men from among you witnesses [ of your either decision ]. And ( O witnesses,) keep your testimony upright for the sake of Allah…65:2) This verse purports to say that towards the end of the period of ‘iddah, when a decision is made either to revoke the divorce and retain the wife, or to release her, it is commendable in both cases to call two upright persons to witness the decision. This procedure of having two witnesses is, according to most to most jurists, a commendable (mustahabb) practice, and not mandatory. Therefore, revocation of divorce is not contingent upon appointment of witnesses. The underlying wisdom of such appointment is to resolve the possible dispute that may arise later. In case the husband decides to revoke the divorce, it is possible that the wife may deny it, whereupon the witnesses may prove revocation. And in case he decides termination of marriage, a conflict can still arise where the husband himself may make mischief and, being overcome by the wife’ s love, claim that he had revoked the divorce before the expiration of ‘iddah. The witnesses then may prove that he had decided to release the wife.The adjectival phrase ذَوَيْ عَدْلٍ (…two just men) refers to reliable witnesses in term of Shari’ ah. If the witnesses are not reliable in terms of Shari’ ah that is, if they are not morally upright, pious and truthful, the Qadi would not be able to pass judgment on the basis of such unreliable impious and untruthful witnesses.أَقِيمُوا الشَّهَادَةَ لِلَّـهِ (…keep your testimony upright for the sake of Allah…65:2). The verse addresses all Muslims in general that should they be required by a court to bear witness in a disputed case of revocation of divorce or complete termination of marriage, they should be unbiased in their testimony.ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ (That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). This verse particularly mentions the Hereafter because the mutual rights and obligations of husband and wife cannot be fulfilled without God-consciousness and the thought of the Herefter.The Wise and Educative style of the Qur’ an in the laws of Crime and PunishmentThe system of punishment for crimes and compiling their laws is in place among the states of the world since ancient times. Obviously, the Qur’ an is also the Book that explains the divine laws, man is made conscious of Allah and the Hereafter, so that he may follow the law, not for fear of police or inspector or, but for fear of Allah, irrespective of whether anyone else sees him, not. In all situations, whether in private or in public, he finds the laws binding. This is reason why even the harshest law was not difficult to implement among those who have proper faith in the Qur’ an. There was no need for a network of police and its special or secret services.This unique Qur’ anic style is used in all laws, but it has been especially applied to the laws relating to the marital relations and their mutual rights and obligations, because due to the delicate nature of these relations, it is not possible to secure evidence for every shortcoming on either side, nor is it possible for the judicial system to investigate and estimate the full extent of the shortcomings in the relationship. Proper fulfillment of mutual rights depends only on the inner qualities of the couple and their actions and deeds. Therefore, the Masnun Khutbah or approved sermon that is recited at marriage contains three verses of the Qur’ an, and each one of them begins with laying stress on taqwa and ends with laying stress on taqwa to indicate that the marrying parties must appreciate that Allah is fully aware of all their covert and overt actions, whether or not they are seen by someone else. Rather, He is well-aware of the innermost thoughts hidden in their minds or hearts. If they fall short of fulfilling the mutual rights and obligations or hurt each other, they will be answerable to the Knower of secrets. In the same strain, a few injunctions have been laid down in Surah At-Talaq. Immediately after the first injunction the believers are exhorted: وَاتَّقُوا اللَّـهَ رَبَّکُم ( ‘And fear Allah, your Lord’). After this exhortation, four more injunctions are set down and then they are admonished that anyone who oversteps Allah’ s limits will be wronging himself and will have to bear the disastrous consequences thus وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَقَدْ ظَلَمَ نَفْسَهُ. Four more indirect injunctions are set down after that, and the admonition is repeated, thus: ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ ( ‘That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). Followed by this is a verse in which the merits of taqwa are mentioned, describing its religious and mundane blessings and benefits. Towards the end of the same verse the blessings and benefits of trust in Allah have been described. Thereafter a few more injunctions pertaining to waiting-period are set down. Then in two more verses additional benefits and blessings of taqwa are described. This is followed by injunctions pertaining to marriage, divorce, the wife’ s maintenance, the mention of the Hereafter, the virtue of taqwa, and the blessings of trust in Allah are interspersed repeatedly. This Qur’ anic style of alternating injunctions with the virtues of taqwa apparently seems disjointed, but having grasped the wisdom of the prudent style of the Qur’ an, the close linkage becomes clear.Now have a look at the interpretation of the foregoing verses:(And whoever fears Allah, for him Allah brings forth a way out, and gives him provision (of his needs) from where he does not even imagine…2/3). The word taqwa primarily and literally means ‘to guard’ or ‘to refrain’. In Islamic terminology it signifies ‘to guard against sins’. When the word is related to Allah, it is translated as ‘to fear Allah’ and implies ‘to avoid disobedience of Allah and guard against sins’.There are two benefits of تقوٰی taqwa mentioned in this verse: [ 1] By exercising taqwa, Allah creates a way out to guard oneself. The question is ‘Guard against what?’ The correct answer is that it is general, ‘against all mundane difficulties and hardships as well as all hardships and difficulties of the Hereafter’ and the verse implies that for a God-fearing person Allah paves the way to salvage him from the difficulties and hardships of this world as well as from the horrors of the next world. [ 2] By exercising taqwa, Allah will provide for the God-fearing person rizq [ literally ‘provision’] from where he does not expect. The rizq in this context refers to anything one needs, whether any mundane need or any need of the Hereafter. Allah has promised the righteous believers in this verse that He will ease every difficulty of theirs and provide for them all their needs from resources they never expected or thought about. [ Ruh ]Mmmm55In keeping with the present context, some of the commentators interpret the verse thus: The divorcing husband or the divorced wife, both or whoever of them is God-fearing, Allah will give them salvation from the horrors of divorce or termination of marriage experienced at the time of its happening. In other words, the man will be given a compatible wife and the woman will be given a compatible husband. Obviously the primary meaning of the verse comprehends all kinds of adversities and needs, including the horrors and needs of the husband and wife. [ Ruh-ul-Ma’ ani ]The Cause of Revelation of the above verseSayyidna ‘Abdullah Ibn ‘Abbas ؓ reports that ‘Auf Ibn Malik Ashja’ i ؓ came up to the Messenger of Allah ﷺ and said that the enemies had arrested and kidnapped his son Salim. His mother is very anxious and he wanted to know what he should do. The Holy Prophet ﷺ ordered him and his wife to recite لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is neither strength nor power but with Allah) abundantly. The husband and wife complied with the order. They recited the formula abundantly. It produced its desired effect. One day the enemies became unmindful, and the boy somehow managed to escape and drove a herd of goats that belonged to them to his father. According to other narratives, he found one of their camels and he mounted it and drove the other camels to his father. The father reported the incident to the Messenger of Allah ﷺ . Another narration has it that he enquired from the Prophet ﷺ whether the goats and camels the son brought with him were lawful for them. On that occasion, the verse وَمَن يَتَّقِ اللَّـهَ (And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine…2/3)According to other versions of the report, when Sayyidna ‘Auf Ibn Malik Ashja’ i ؓ and his wife became very restless and anxious because of separation from the son, the Messenger of Allah ﷺ advised them to exercise taqwa and recite abundantly لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah). [ All these narratives are cited in Ruh-ul-Ma’ ani from Ibn Marduyah through the chain of al-Kalbi from Ibn ‘Abbas ]This occasion of revelation indicates that this verse, though related to divorcing situation in this context, has general application for all circumstances.RulingThis Tradition proves that when a Muslim is captured by the non-believers, the captive takes their property and returns home, such a property would be treated as booty, and as such their use would be lawful. It is a general rule of spoils to give 1/5th [ khums ] to the public treasury, because in the narration reported above, the khums of the property was not exacted from them. The jurists have ruled that if a Muslim secretly goes away to the Domain of War without seeking permission from them, snatch their property and somehow bring it into the Domain of Islam, the above ruling will apply. However, if he official sought permission to enter territory [ as it happens nowadays by obtaining a visa ] and entered their country, then it is not permissible for him to take their property without their consent. Likewise, if a person is captured and taken into the non-Muslim territory, and a non-Muslim deposits with him an article for safe custody, it is not permissible for him to take it away to the Domain of Islam. In the first case, it is not permissible because by seeking official permission a pact is entered into between them, and he has no authority to dispose of their property without their prior consent. If he does, it would be a breach of the pact. In the second case, there is a practical pact with the depositor, in that whenever he demands his deposited article back, it should be returned.Failure to return his deposited item is tantamount to breach of contract that is unlawful in Shari` ah. [ Mazhari ]Before the Holy Prophet ﷺ migrated, many non-believers used to keep their deposits with him. At the time of migration, he still had with him some of these deposits. As long as he was in Makkah, he kept them himself, but when he was migrating, he committed them to the care of Sayyidna ` Ali ؓ and did not take them with him to Madinah. In fact, Sayyidna ` Ali ؓ was left behind for the sole reason of returning the deposits to the rightful people.A Proven Prescription to avert calamities and achieve the objectivesAccording to the above Tradition, Sayyidna ` Auf Ibn Malik Ashja` i ؓ and his wife were advised to recite لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah) abundantly to avert afflictions and obtain benefits. Mujaddid Alf Thani (رح) says that abundant recitation of this formula is a proven prescription to avert all kinds of religious and mundane afflictions and to obtain all religious and mundane objectives and benefits. According to him, its proper way is to recite five hundred times لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ , and to recite Salah (durud) one hundred times before, and one hundred times after the formula, and then to supplicate to Allah for one's need. [ Tafsir [ Mazhari ] Imam Ahmad, Hakim [ grading the chain as sahib ], Baihaqi, Abu Natim and others have transmitted on the authority of Sayyidna Abu Dharr that one day the Messenger of Allah ﷺ continuously recited the verse 3; وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مَخْرَ‌جًا ﴿2﴾ وَيَرْ‌زُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ('And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine...2/3) until the reporter started feeling sleepy. The Holy Prophet ﷺ said: "Abu Dharr! if all people choose only this verse, it would be sufficient for them all." [ Ruh-ul-Ma’ ani ] 'Sufficient' in this statement means it would be sufficient for all people to accomplish their religious and mundane objectives, if they practice it.

<h2 class="title">Ordaining Kindness towards Divorced Women</h2><p>Allah the Exalted says that when the woman who is in her `Iddah nears the end of the `Iddah term, the husband must decide to reconcile with her, thus keeping their marriage together,</p><div class="text_uthmani arabic">بِمَعْرُوفٍ</div><p>(in a good manner) while being kind to her in their companionship. Otherwise, he must decide to divorce her on good terms, without abusing, cursing, or admonishing her. To the contrary, he should divorce her on good terms, observing kindness and good manners.</p><h2 class="title">The Command to have Witnesses for the Return</h2><p>Allah said,</p><div class="text_uthmani arabic">وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ</div><p>(And take as witness two just persons from among you.) meaning when taking her back, if this is your decision. Abu Dawud and Ibn Majah recorded that `Imran bin Husayn was asked about a man who divorced his wife and then had sexual intercourse with her, without notifying witnesses of when he divorced her and when he took her back. `Imran said, "His divorce and taking her back was in contradiction to the Sunnah. Incorporate the presence of witnesses for divorcing her and taking her back, and do not repeat your conduct." Ibn Jurayj said that `Ata' commented on the Ayah,</p><div class="text_uthmani arabic">وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ</div><p>(And take as witness two just persons from among you.) "It is not permissible to marry, divorce or take back the divorced wife except with two just witnesses, just as Allah the Exalted has said, except when there is a valid excuse." Allah's statement,</p><div class="text_uthmani arabic">ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ</div><p>(That will be an admonition given to him who believes in Allah and the Last Day.) means, `this, Our command to you to have witnesses in such cases and to establish the witness, is implemented by those who believe in Allah and the Last Day.' This legislation is meant to benefit those who fear Allah's punishment in the Hereafter.</p><h2 class="title">Allah provides, suffices, and makes a Way out of Every Hardship for Those Who have Taqwa</h2><p>Allah said,</p><div class="text_uthmani arabic">وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ</div><p>(And whosoever has Taqwa of Allah, He will make a way for him to get out. And He will provide him from where he never could imagine.) meaning, whoever has Taqwa of Allah in what He has commanded and avoids what He has forbidden, then Allah will make a way out for him from every difficulty and will provide for him from resources he never anticipated or thought about. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "The most comprehensive Ayah in the Qur'an is,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ</div><p>(Verily, Allah enjoins Al-`Adl (justice) and Al-Ihsan (doing good) (16:90). The greatest Ayah in the Qur'an that contains relief is,</p><div class="text_uthmani arabic">وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً</div><p>(And whosoever has Taqwa of Allah, He will make a way for him to get out.)" `Ikrimah also commented on the Ayah, "Whoever divorces as Allah commanded him, then Allah will make a way out for him." Similar was reported from Ibn `Abbas and Ad-Dahhak.`Abdullah bin Mas`ud and Masruq commented on the Ayah,</p><div class="text_uthmani arabic">وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً</div><p>(And whosoever has Taqwa of Allah, He will make a way for him to get out.) "It pertains to when one knows that if Allah wills He gives, and if He wills He deprives,</p><div class="text_uthmani arabic">مِنْ حَيْثُ لاَ يَحْتَسِبُ</div><p>(from where he never could imagine.) from resources he did not anticipate" Qatadah said,</p><div class="text_uthmani arabic">وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً</div><p>(And whosoever has Taqwa of Allah, He will make a way for him to get out.) "meaning, from every doubt and the horrors experienced at the time of death,</p><div class="text_uthmani arabic">وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ</div><p>(And He will provide him from where he never could imagine) from where he never thought of or anticipated." Allah said,</p><div class="text_uthmani arabic">وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ</div><p>(And whosoever puts his trust in Allah, then He will suffice him.) Imam Ahmad recorded that Ibn `Abbas said that he rode the Prophet's camel while sitting behind the Prophet , and the Messenger of Allah said to him,</p><div class="text_uthmani arabic">«يَا غُلَامُ إِنِّي مُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، وَإِذَا سَأَلْتَ فَاسْأَلِ اللهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُف»</div><p>(O boy! I will teach you words so learn them. Be mindful of Allah and He will protect you, be mindful of Allah and He will be on your side. If you ask, ask Allah, and if you seek help, seek it from Allah. Know that if the Ummah gather their strength to bring you benefit, they will never bring you benefit, except that which Allah has decreed for you. Know that if they gather their strength to harm you, they will never harm you, except with that which Allah has decreed against you. The pens have been raised and the pages are dry.) At-Tirmidhi collected this Hadith and said: "Hasan Sahih." Allah's statement,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ</div><p>(Verily, Allah will accomplish his purpose.) meaning, Allah will execute His decisions and judgement that He made for him, in whatever way He wills and chooses,</p><div class="text_uthmani arabic">قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً</div><p>(Indeed Allah has set a measure for all things.) This is like His saying:</p><div class="text_uthmani arabic">وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ</div><p>(Everything with Him is in (due) proportion.) (13:8)</p>

Ordaining Kindness towards Divorced WomenAllah the Exalted says that when the woman who is in her `Iddah nears the end of the `Iddah term, the husband must decide to reconcile with her, thus keeping their marriage together,بِمَعْرُوفٍ(in a good manner) while being kind to her in their companionship. Otherwise, he must decide to divorce her on good terms, without abusing, cursing, or admonishing her. To the contrary, he should divorce her on good terms, observing kindness and good manners.The Command to have Witnesses for the ReturnAllah said,وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ(And take as witness two just persons from among you.) meaning when taking her back, if this is your decision. Abu Dawud and Ibn Majah recorded that `Imran bin Husayn was asked about a man who divorced his wife and then had sexual intercourse with her, without notifying witnesses of when he divorced her and when he took her back. `Imran said, "His divorce and taking her back was in contradiction to the Sunnah. Incorporate the presence of witnesses for divorcing her and taking her back, and do not repeat your conduct." Ibn Jurayj said that `Ata' commented on the Ayah,وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ(And take as witness two just persons from among you.) "It is not permissible to marry, divorce or take back the divorced wife except with two just witnesses, just as Allah the Exalted has said, except when there is a valid excuse." Allah's statement,ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ(That will be an admonition given to him who believes in Allah and the Last Day.) means, `this, Our command to you to have witnesses in such cases and to establish the witness, is implemented by those who believe in Allah and the Last Day.' This legislation is meant to benefit those who fear Allah's punishment in the Hereafter.Allah provides, suffices, and makes a Way out of Every Hardship for Those Who have TaqwaAllah said,وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ(And whosoever has Taqwa of Allah, He will make a way for him to get out. And He will provide him from where he never could imagine.) meaning, whoever has Taqwa of Allah in what He has commanded and avoids what He has forbidden, then Allah will make a way out for him from every difficulty and will provide for him from resources he never anticipated or thought about. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "The most comprehensive Ayah in the Qur'an is,إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ(Verily, Allah enjoins Al-`Adl (justice) and Al-Ihsan (doing good) (16:90). The greatest Ayah in the Qur'an that contains relief is,وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً(And whosoever has Taqwa of Allah, He will make a way for him to get out.)" `Ikrimah also commented on the Ayah, "Whoever divorces as Allah commanded him, then Allah will make a way out for him." Similar was reported from Ibn `Abbas and Ad-Dahhak.`Abdullah bin Mas`ud and Masruq commented on the Ayah,وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً(And whosoever has Taqwa of Allah, He will make a way for him to get out.) "It pertains to when one knows that if Allah wills He gives, and if He wills He deprives,مِنْ حَيْثُ لاَ يَحْتَسِبُ(from where he never could imagine.) from resources he did not anticipate" Qatadah said,وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً(And whosoever has Taqwa of Allah, He will make a way for him to get out.) "meaning, from every doubt and the horrors experienced at the time of death,وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ(And He will provide him from where he never could imagine) from where he never thought of or anticipated." Allah said,وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ(And whosoever puts his trust in Allah, then He will suffice him.) Imam Ahmad recorded that Ibn `Abbas said that he rode the Prophet's camel while sitting behind the Prophet , and the Messenger of Allah said to him,«يَا غُلَامُ إِنِّي مُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، وَإِذَا سَأَلْتَ فَاسْأَلِ اللهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُف»(O boy! I will teach you words so learn them. Be mindful of Allah and He will protect you, be mindful of Allah and He will be on your side. If you ask, ask Allah, and if you seek help, seek it from Allah. Know that if the Ummah gather their strength to bring you benefit, they will never bring you benefit, except that which Allah has decreed for you. Know that if they gather their strength to harm you, they will never harm you, except with that which Allah has decreed against you. The pens have been raised and the pages are dry.) At-Tirmidhi collected this Hadith and said: "Hasan Sahih." Allah's statement,إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ(Verily, Allah will accomplish his purpose.) meaning, Allah will execute His decisions and judgement that He made for him, in whatever way He wills and chooses,قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً(Indeed Allah has set a measure for all things.) This is like His saying:وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ(Everything with Him is in (due) proportion.) (13:8)

And provide for him from where he does not reckon. God is sufficient for him who places his trust in Him. Certainly God fulfills His purpose. God has indeed fixed a measure of everything.

And will provide him sustenance from a place he had never expected; and whoever relies on Allah – then Allah is Sufficient for him; indeed Allah will accomplish His command; indeed Allah has set a proper measure for all things.

and He will provide for him from whence he never reckoned. And whosoever puts his trust in God, He shall suffice him. God attains his purpose. God has appointed a measure for everything.

and provides for him in a manner beyond all expectation; and for everyone who places his trust in God He [alone] is enough. Verily, God always attains to His purpose: [and] indeed, unto everything has God appointed its [term and] measure.

And He provideth for him from whence he reckoneth not upon. And whosoever putteth his trust in Allah He will suffice him. Verily Allah is sure to attain His purpose, and Allah hath appointed Unto everything a measure.

And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.

And will provide for him from where he never expected. Whoever relies on God—He will suffice him. God will accomplish His purpose. God has set a measure to all things.

and will provide him sustenance from whence he never even imagined. Whoever puts his trust in Allah, He shall suffice him. Surely Allah brings about what He decrees; Allah has set a measure for everything.

And He will provide him from where he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.

And will provide for him from (a quarter) whence he hath no expectation. And whosoever putteth his trust in Allah, He will suffice him. Lo! Allah bringeth His command to pass. Allah hath set a measure for all things.

and provide for him from whence he does not count upon. And whoever puts his trust in Allah, He will suffice him. Indeed Allah carries through His commands. Certainly, Allah has ordained a measure [and extent] for everything.

and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him. Indeed, Allah brings about whatever He decrees. Allah has set a measure for all things.

And will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.

God will make a way (out of difficulty) for one who has fear of Him and will provide him with sustenance in a way that he will not even notice. God is Sufficient for the needs of whoever trusts in Him. He has full access to whatever He wants. He has prescribed a due measure for everything.

And give him sustenance from whence he thinks not; and whoever trusts in Allah, He is sufficient for him; surely Allah attains His purpose; Allah indeed has appointed a measure for everything.

Wayarzuqhu min <u>h</u>aythu l<u>a</u> ya<u>h</u>tasibu waman yatawakkal AAal<u>a</u> All<u>a</u>hi fahuwa <u>h</u>asbuhu inna All<u>a</u>ha b<u>a</u>lighu amrihi qad jaAAala All<u>a</u>hu likulli shayin qadr<u>a</u><b>n</b>

and God will provide for him from an unexpected source; God suffices for anyone who puts his trust in Him. God will surely bring about what He decrees. He has set a measure for all things.

And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion.

65

وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ إِنَّ ٱللَّهَ بَٰلِغُ أَمْرِهِۦ قَدْ جَعَلَ ٱللَّهُ لِكُلِّ شَىْءٍ قَدْرًا

And He will provide for him in ways he did not even imagine, nor had ever thought of. Whoever relies on Allah in his matters, He will be sufficient for him. Indeed, Allah will make His decision come to pass; nothing makes him incapable nor does He miss anything. He has appointed a fixed time for everything, so the severity and ease both have fixed times; they are never permanent on the human.

And He will provide for him in ways he did not even imagine, nor had ever thought of. Whoever relies on Allah in his matters, He will be sufficient for him. Indeed, Allah will make His decision come to pass; nothing makes him incapable nor does He miss anything. He has appointed a fixed time for everything, so the severity and ease both have fixed times; they are never permanent on the human.

<p>وَيَرْ‌زُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّـهَ بَالِغُ أَمْرِ‌هِ ۚ قَدْ جَعَلَ اللَّـهُ لِكُلِّ شَيْءٍ قَدْرً‌ا whoever places his trust in Allah, He is sufficient for him. Surely Allah is to accomplish His purpose. Allah has set a measure for everything....65:3) ۔ In this verse Allah promises those who put their trust in Him that He shall suffice for them against all odds, because Allah will execute His decisions that He made for them, in whatever way He wills and chooses. Allah set a measure for all things. It is in accordance with this set measure that He decrees all acts. Tirmidhi and Ibn Majah record from Sayyidna ` Umar ؓ that Allah's Messenger ﷺ said:</p><p>لو اَنّکم توکّلتم علی اللہ حقّ توکّلہٖ لرزقکم کما یرزق الطّیر تغدوا خماصاً وتروح</p><p>"If you trust in Allah as He ought to be trusted, He will provide for you in the same way as He provides for the birds. They leave their nests while hungry in the mornings, but come back in the evenings with their bellies full."</p><p>Sahihs of Bukhari and Muslim transmit on the authority of Sayyidna Ibn ` Abbas ؓ that Allah's Messenger ﷺ said: "Seventy-thousand of my followers will be admitted to Paradise without account." Among their other qualities, they will be characterised by having trust in Allah." [ Mazhari ]</p><p>Tawakkul (Trust in Allah) does not mean to forsake the causes and means Allah has created for us to acquire things. One should utilise the means at our disposal. However, instead of relying solely on them, one should rather put his trust in Allah, in that no task shall be accomplished unless Allah wills it. After describing the virtues and blessings of taqwa and Twakkul, the next verses lay down some more rules about divorce and "iddah.</p>

وَيَرْ‌زُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّـهَ بَالِغُ أَمْرِ‌هِ ۚ قَدْ جَعَلَ اللَّـهُ لِكُلِّ شَيْءٍ قَدْرً‌ا whoever places his trust in Allah, He is sufficient for him. Surely Allah is to accomplish His purpose. Allah has set a measure for everything....65:3) ۔ In this verse Allah promises those who put their trust in Him that He shall suffice for them against all odds, because Allah will execute His decisions that He made for them, in whatever way He wills and chooses. Allah set a measure for all things. It is in accordance with this set measure that He decrees all acts. Tirmidhi and Ibn Majah record from Sayyidna ` Umar ؓ that Allah's Messenger ﷺ said:لو اَنّکم توکّلتم علی اللہ حقّ توکّلہٖ لرزقکم کما یرزق الطّیر تغدوا خماصاً وتروح"If you trust in Allah as He ought to be trusted, He will provide for you in the same way as He provides for the birds. They leave their nests while hungry in the mornings, but come back in the evenings with their bellies full."Sahihs of Bukhari and Muslim transmit on the authority of Sayyidna Ibn ` Abbas ؓ that Allah's Messenger ﷺ said: "Seventy-thousand of my followers will be admitted to Paradise without account." Among their other qualities, they will be characterised by having trust in Allah." [ Mazhari ]Tawakkul (Trust in Allah) does not mean to forsake the causes and means Allah has created for us to acquire things. One should utilise the means at our disposal. However, instead of relying solely on them, one should rather put his trust in Allah, in that no task shall be accomplished unless Allah wills it. After describing the virtues and blessings of taqwa and Twakkul, the next verses lay down some more rules about divorce and "iddah.

As for your women who have lost hope of menstruation, and in case you have a doubt, the prescribed period (of waiting) for them is three months, as also for those who have not menstruated yet. As for those who are pregnant, their prescribed period is until the delivery of the child. God will make things easy for him who is mindful of God.

And for those of your women who have no hope of menstruation, if you doubt, the appointed period is three months – and also for those who have not yet had menstruation; and the appointed period for the pregnant women is up to the time they deliver their burden; and whoever fears Allah – Allah will create ease for him in his affairs.

As for your women who have despaired of further menstruating, if you are in doubt, their period shall be three months; and those who have not menstruated as yet. And those who are with child, their term is when they bring forth their burden. Whoso fears God, God will appoint for him, of His command, easiness.

Now as for such of your women as are beyond, the age of monthly courses, as well as for such as do not have any courses, their waiting-period - if you have any doubt [about it] - shall be three [calendar] months; and as for those who are with child, the end of their waiting-term shall come when they deliver their burden. And for everyone who is conscious of God, He makes it easy to obey His commandment:

And as to such of your women as have despaired of menstruation, if ye be in doubt thereof, their waiting period is three months, as also of those who have not yet menstruated. And as to those with burthens, their term is when they lay down their burthen. And whosoever feareth Allah, He maketh his affair Unto him easy.

And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]. And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Iddah (prescribed period) is until they deliver (their burdens), and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.

As for those of your women who have reached menopause, if you have any doubts, their term shall be three months—and also for those who have not yet menstruated. As for those who are pregnant, their term shall be until they have delivered. Whoever fears God—He will make things easy for him.

The waiting period of those of your women who have lost all expectation of menstruation shall be three months in case you entertain any doubt; and the same shall apply to those who have not yet menstruated. As for pregnant women, their waiting period shall be until the delivery of their burden. Allah will create ease for him who fears Allah.

Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their `Iddah is until they lay down their burden; and whosoever has Taqwa of Allah, He will make his matter easy for him.

And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months, along with those who have it not. And for those with child, their period shall be till they bring forth their burden. And whosoever keepeth his duty to Allah, He maketh his course easy for him.

As for those of your wives who have ceased having menses—[or] if you have any doubts [concerning its cause, whether it’s is age or something else]—their term [of waiting] and of those who have not yet had menses, shall be three months. As for those who are pregnant, their term shall be until they deliver. And whoever is wary of Allah, He shall grant him ease in his affairs.

As for your women who have despaired of further menstruating, if you are in doubt, then their waiting period is three months as well as those who have not yet menstruated. As for those who are pregnant, their term shall be the time they deliver their burden. Allah will ease (matters) by His order for whosoever fears Him.

And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.

If you have any doubt whether your wives have reached the stage of menopause, the waiting period will be three months. This will also be the same for those who do not experience menstruation. The end of the waiting period for a pregnant woman is the delivery. God will make the affairs of one who fears Him easy.

And (as for) those of your women who have despaired of menstruation, if you have a doubt, their prescribed time shall be three months, and of those too who have not had their courses; and (as for) the pregnant women, their prescribed time is that they lay down their burden; and whoever is careful of (his duty to) Allah He will make easy for him his affair.

Wa<b>a</b>ll<u>a</u>ee yaisna mina alma<u>h</u>ee<u>d</u>i min nis<u>a</u>ikum ini irtabtum faAAiddatuhunna thal<u>a</u>thatu ashhurin wa<b>a</b>ll<u>a</u>ee lam ya<u>h</u>i<u>d</u>na waol<u>a</u>tu ala<u>h</u>m<u>a</u>li ajaluhunna an ya<u>d</u>aAAna <u>h</u>amlahunna waman yattaqi All<u>a</u>ha yajAAal lahu min amrihi yusr<u>a</u><b>n</b>

In the case of those of your wives who have passed the age of menstruation, if you have any doubt, know that their waiting period is three months; and that will apply likewise to those who have not yet menstruated; the waiting period of those who are pregnant will be until they deliver their burden [give birth]. God makes things easy for those who are mindful of Him.

Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy.

65

وَٱلَّٰٓـِٔى يَئِسْنَ مِنَ ٱلْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ٱرْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَٰثَةُ أَشْهُرٍ وَٱلَّٰٓـِٔى لَمْ يَحِضْنَ وَأُو۟لَٰتُ ٱلْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مِنْ أَمْرِهِۦ يُسْرًا

As for those divorcées who have no hope in menstruating due to old age, if you doubt in the manner of calculating their waiting period, then it is three months. Likewise, the waiting period of girls who have not reached the age of puberty and hence do not menstruate, their waiting period will also be three months. As for pregnant women, their waiting period after divorce or being widowed is when they give birth. Whoever is mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, Allah will make his affairs easy for him and make easy every difficult matter.

As for those divorcées who have no hope in menstruating due to old age, if you doubt in the manner of calculating their waiting period, then it is three months. Likewise, the waiting period of girls who have not reached the age of puberty and hence do not menstruate, their waiting period will also be three months. As for pregnant women, their waiting period after divorce or being widowed is when they give birth. Whoever is mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, Allah will make his affairs easy for him and make easy every difficult matter.

<p>Rule [ 9]</p><p>وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْ‌تَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ‌ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ</p><p>(And those women from among you who have despaired of [ further ] menstruation, if you are in doubt, their "iddah is three months, as well as of those who have not yet menstruated. As for those having pregnancy, their term [ of "iddah ] is that they give birth to their child…65:4)</p><p>This verse deals with additional rules pertaining to the waiting-period of divorced women. It subdivides divorced women and their waiting-periods into three different categories. Under normal circumstances, the waiting-period of a divorced woman is three menstrual cycles as mentioned in Surah Al-Baqarah. In the case of women who have stopped menstruating for good on account of advanced age, or due to some disease etc. their "iddah is three months instead of three menstrual cycles. The same is the "iddah of young women who have not yet started menstruating on account of being under age. The "iddah for women who are pregnant at the time of divorce continues until they give birth to their child irrespective of the length of the period.</p><p>The words o (if you are in doubt) refer to the doubt or confusion such women may have because the real "iddah is counted on the basis of menstruation, but these women's menstruation has ceased, so they are doubtful about how to count their 'iddah.</p><p>وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مِنْ أَمْرِ‌هِ يُسْرً‌ا (And whoever fears Allah, He brings about ease for him in his affair….65:4) The verse further speaks of the virtues and blessings of taqwa in that whoever has taqwa, Allah will make matters easy for him in this world as well as in the next world.</p>

Rule [ 9]وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْ‌تَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ‌ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ(And those women from among you who have despaired of [ further ] menstruation, if you are in doubt, their "iddah is three months, as well as of those who have not yet menstruated. As for those having pregnancy, their term [ of "iddah ] is that they give birth to their child…65:4)This verse deals with additional rules pertaining to the waiting-period of divorced women. It subdivides divorced women and their waiting-periods into three different categories. Under normal circumstances, the waiting-period of a divorced woman is three menstrual cycles as mentioned in Surah Al-Baqarah. In the case of women who have stopped menstruating for good on account of advanced age, or due to some disease etc. their "iddah is three months instead of three menstrual cycles. The same is the "iddah of young women who have not yet started menstruating on account of being under age. The "iddah for women who are pregnant at the time of divorce continues until they give birth to their child irrespective of the length of the period.The words o (if you are in doubt) refer to the doubt or confusion such women may have because the real "iddah is counted on the basis of menstruation, but these women's menstruation has ceased, so they are doubtful about how to count their 'iddah.وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مِنْ أَمْرِ‌هِ يُسْرً‌ا (And whoever fears Allah, He brings about ease for him in his affair….65:4) The verse further speaks of the virtues and blessings of taqwa in that whoever has taqwa, Allah will make matters easy for him in this world as well as in the next world.

<h2 class="title">The `Iddah of Those in Menopause and Those Who do not have Menses</h2><p>Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. see 2:228 The same for the young, who have not reached the years of menstruation. Their `Iddah is three months like those in menopause. This is the meaning of His saying;</p><div class="text_uthmani arabic">وَاللَّـتِي لَمْ يَحِضْنَ</div><p>(and for those who have no courses...) as for His saying;</p><div class="text_uthmani arabic">إِنِ ارْتَبْتُمْ</div><p>(if you have doubt...) There are two opinions: First, is the saying of a group of the Salaf, like Mujahid, Az-Zuhri and Ibn Zayd. That is, if they see blood and there is doubt if it was menstrual blood or not. The second, is that if you do not know the ruling in this case, then know that their `Iddah is three months. This has been reported from Sa`id bin Jubayr and it is the view preferred by Ibn Jarir. And this is the more obvious meaning. Supporting this view is what is reported from Ubay bin Ka`b that he said, "O Allah's Messenger! Some women were not mentioned in the Qur'an, the young, the old and the pregnant." Allah the Exalted and Most Honored sent down this Ayah,</p><div class="text_uthmani arabic">وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ</div><p>(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their `Iddah is until they lay down their burden.) Ibn Abi Hatim recorded a simpler narration than this one from Ubay bin Ka`b who said, "O Allah's Messenger! When the Ayah in Surat Al-Baqarah was revealed prescribing the `Iddah of divorce, some people in Al-Madinah said, `There are still some women whose `Iddah has not been mentioned in the Qur'an. There are the young, the old whose menstruation is discontinued, and the pregnant.' Later on, this Ayah was revealed,</p><div class="text_uthmani arabic">وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ</div><p>(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses.)"</p><h2 class="title">`Iddah of Pregnant Women</h2><p>Allah's statement,</p><div class="text_uthmani arabic">وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ</div><p>(And for those who are pregnant, their `Iddah is until they lay down their burden;) Allah says: the pregnant woman's `Iddah ends when she gives birth, whether in the case of divorce or death of the husband, according to the agreement of the majority of scholars of the Salaf and later generations. This is based upon this honorable Ayah and what is mentioned in the Prophetic Sunnah. Al-Bukhari recorded that Abu Salamah said, "A man came to Ibn `Abbas while Abu Hurayrah was sitting with him and said, `Give me your verdict regarding a lady who delivered a baby forty days after the death of her husband.' Ibn `Abbas said,` Her `Iddah period lasts until the end of the longest among the two prescribed periods.' I recited,</p><div class="text_uthmani arabic">وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ</div><p>(For those who are pregnant, their prescribed period is until they deliver their burdens;) Abu Hurayrah said, `I agree with my cousin (Abu Salamah).' Then Ibn `Abbas sent his slave Kurayb to Umm Salamah to ask her. She replied, `The husband of Subay`ah Al-Aslamiyyah was killed while she was pregnant, and she delivered a baby forty days after his death. Then she received a marriage proposal and Allah's Messenger married her to somebody. Abu As-Sanabil was one of those who proposed to her." Al-Bukhari collected this short form of the Hadith, which Muslim and other scholars of Hadith collected using its longer form. Imam Ahmad recorded that Al-Miswar bin Makhramah said, "Subay`ah Al-Aslamiyyah gave birth to a child a few days after the death of her husband. When she finished the postdelivery term, she was proposed to. So she sought the permission of Allah's Messenger for the marriage, and he permitted her to marry, so she got married." Al-Bukhari collected this narration, as did Muslim, Abu Dawud, An-Nasa'i and Ibn Majah with a different chain of narration from the Hadith of Subay`ah. Muslim bin Al-Hajjaj recorded that `Ubaydullah bin `Abdullah bin `Utbah said that his father wrote to `Umar bin `Abdullah bin Al-Arqam Az-Zuhri, requesting that he go to Subay`ah bint Al-Harith Al-Aslamiyyah to ask her about the matter in question, and about what Allah's Messenger said to her when she sought his verdict. `Umar bin `Abdullah wrote to `Ubaydullah bin `Abdullah bin `Utbah informing him that Subay`ah told him that she had been married to Sa`d bin Khawlah, and he was one of those who participated in the battle of Badr. He died during the Farewell Pilgrimage, while she was pregnant. Soon after his death, she gave birth. When she passed the postnatal term, she beautified herself for those who might propose to her. Abu As-Sanabil bin Ba`kak came to her and said, `Why do I see you have beautified yourself Do you wish to remarry By Allah, you cannot marry unless four months and ten days have passed." Subay`ah said, "When he said that, I dressed myself in the evening and went to Allah's Messenger and asked him about his verdict. He gave me a religious verdict that I was allowed to marry after I had given birth to my child, saying I could marry if I wish." This is the narration that Muslim collected. Al-Bukhari collected this Hadith in a shorter form. Allah's statement,</p><div class="text_uthmani arabic">وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْراً</div><p>(and whosoever has Taqwa of Allah, He will make his matter easy for him.) means, Allah will make his matters lenient for him and will soon bring forth relief and a quick way out,</p><div class="text_uthmani arabic">ذَلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ</div><p>(That is the command of Allah, which He has sent down to you;) meaning, this is His commandment and legislation that He sent down to you through His Messenger ,</p><div class="text_uthmani arabic">وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَـتِهِ وَيُعْظِمْ لَهُ أَجْراً</div><p>(and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.) means, Allah will prevent what he fears and multiply his reward even for the little good he does.</p>

The `Iddah of Those in Menopause and Those Who do not have MensesAllah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. see 2:228 The same for the young, who have not reached the years of menstruation. Their `Iddah is three months like those in menopause. This is the meaning of His saying;وَاللَّـتِي لَمْ يَحِضْنَ(and for those who have no courses...) as for His saying;إِنِ ارْتَبْتُمْ(if you have doubt...) There are two opinions: First, is the saying of a group of the Salaf, like Mujahid, Az-Zuhri and Ibn Zayd. That is, if they see blood and there is doubt if it was menstrual blood or not. The second, is that if you do not know the ruling in this case, then know that their `Iddah is three months. This has been reported from Sa`id bin Jubayr and it is the view preferred by Ibn Jarir. And this is the more obvious meaning. Supporting this view is what is reported from Ubay bin Ka`b that he said, "O Allah's Messenger! Some women were not mentioned in the Qur'an, the young, the old and the pregnant." Allah the Exalted and Most Honored sent down this Ayah,وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their `Iddah is until they lay down their burden.) Ibn Abi Hatim recorded a simpler narration than this one from Ubay bin Ka`b who said, "O Allah's Messenger! When the Ayah in Surat Al-Baqarah was revealed prescribing the `Iddah of divorce, some people in Al-Madinah said, `There are still some women whose `Iddah has not been mentioned in the Qur'an. There are the young, the old whose menstruation is discontinued, and the pregnant.' Later on, this Ayah was revealed,وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses.)"`Iddah of Pregnant WomenAllah's statement,وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ(And for those who are pregnant, their `Iddah is until they lay down their burden;) Allah says: the pregnant woman's `Iddah ends when she gives birth, whether in the case of divorce or death of the husband, according to the agreement of the majority of scholars of the Salaf and later generations. This is based upon this honorable Ayah and what is mentioned in the Prophetic Sunnah. Al-Bukhari recorded that Abu Salamah said, "A man came to Ibn `Abbas while Abu Hurayrah was sitting with him and said, `Give me your verdict regarding a lady who delivered a baby forty days after the death of her husband.' Ibn `Abbas said,` Her `Iddah period lasts until the end of the longest among the two prescribed periods.' I recited,وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ(For those who are pregnant, their prescribed period is until they deliver their burdens;) Abu Hurayrah said, `I agree with my cousin (Abu Salamah).' Then Ibn `Abbas sent his slave Kurayb to Umm Salamah to ask her. She replied, `The husband of Subay`ah Al-Aslamiyyah was killed while she was pregnant, and she delivered a baby forty days after his death. Then she received a marriage proposal and Allah's Messenger married her to somebody. Abu As-Sanabil was one of those who proposed to her." Al-Bukhari collected this short form of the Hadith, which Muslim and other scholars of Hadith collected using its longer form. Imam Ahmad recorded that Al-Miswar bin Makhramah said, "Subay`ah Al-Aslamiyyah gave birth to a child a few days after the death of her husband. When she finished the postdelivery term, she was proposed to. So she sought the permission of Allah's Messenger for the marriage, and he permitted her to marry, so she got married." Al-Bukhari collected this narration, as did Muslim, Abu Dawud, An-Nasa'i and Ibn Majah with a different chain of narration from the Hadith of Subay`ah. Muslim bin Al-Hajjaj recorded that `Ubaydullah bin `Abdullah bin `Utbah said that his father wrote to `Umar bin `Abdullah bin Al-Arqam Az-Zuhri, requesting that he go to Subay`ah bint Al-Harith Al-Aslamiyyah to ask her about the matter in question, and about what Allah's Messenger said to her when she sought his verdict. `Umar bin `Abdullah wrote to `Ubaydullah bin `Abdullah bin `Utbah informing him that Subay`ah told him that she had been married to Sa`d bin Khawlah, and he was one of those who participated in the battle of Badr. He died during the Farewell Pilgrimage, while she was pregnant. Soon after his death, she gave birth. When she passed the postnatal term, she beautified herself for those who might propose to her. Abu As-Sanabil bin Ba`kak came to her and said, `Why do I see you have beautified yourself Do you wish to remarry By Allah, you cannot marry unless four months and ten days have passed." Subay`ah said, "When he said that, I dressed myself in the evening and went to Allah's Messenger and asked him about his verdict. He gave me a religious verdict that I was allowed to marry after I had given birth to my child, saying I could marry if I wish." This is the narration that Muslim collected. Al-Bukhari collected this Hadith in a shorter form. Allah's statement,وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْراً(and whosoever has Taqwa of Allah, He will make his matter easy for him.) means, Allah will make his matters lenient for him and will soon bring forth relief and a quick way out,ذَلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ(That is the command of Allah, which He has sent down to you;) meaning, this is His commandment and legislation that He sent down to you through His Messenger ,وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَـتِهِ وَيُعْظِمْ لَهُ أَجْراً(and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.) means, Allah will prevent what he fears and multiply his reward even for the little good he does.

This is the commandment of God that is sent down to you. God will forgive the ills of those who fear Him, and increase their reward.

This is Allah’s command that He has sent down towards you; and whoever fears Allah – Allah will relieve his sins and bestow upon him a great reward.

That is God's command, that He has sent down unto you. And whosoever fears God, He will acquit him of his evil deeds, and He will give him a mighty wage.

[for] all this is God's commandment, which He has bestowed upon you from on high. And unto everyone who is conscious of God will He pardon [some of] his bad deeds, and will grant him a vast reward.

That is the commandment of Allah which He hath sent down Unto you. And whosoever feareth Allah, He Will expiate his misdeeds from him, and will magnify for him his hire.

That is the Command of Allah, which He has sent down to you, and whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward.

This is the ordinance of God, which He sent down to you. Whoever fears God—He will remit his sins, and will amplify his reward.

This is the commandment of Allah that He has revealed to you. Whoever fears Allah, He will expunge his evil deeds and will richly reward him.

That is the command of Allah, which He has sent down to you; and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.

That is the commandment of Allah which He revealeth unto you. And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him.

That is Allah’s ordinance, which He has sent down to you, and whoever is wary of Allah, He shall absolve him of his misdeeds and give him a great reward.

Such is the command of Allah that He has sent down to you. Whosoever fears Allah shall be relieved of his sins and given a mighty wage.

That is the command of Allah, which He has sent down to you; and whoever fears Allah - He will remove for him his misdeeds and make great for him his reward.

This is the command of God which He has revealed to you. God will expiate the evil deeds of those who fear Him and will increase their rewards.

That is the command of Allah which He has revealed to you, and whoever is careful of (his duty to) Allah, He will remove from him his evil and give him a big reward.

<u>Tha</u>lika amru All<u>a</u>hi anzalahu ilaykum waman yattaqi All<u>a</u>ha yukaffir AAanhu sayyi<u>a</u>tihi wayuAA<i><u>th</u></i>im lahu ajr<u>a</u><b>n</b>

Such is the commandment which God has revealed to you. He who fears God shall be forgiven his sins and richly rewarded.

That is the Command of Allah, which He has sent down to you: and if any one fears Allah, He will remove his ills, from him, and will enlarge his reward.

65

ذَٰلِكَ أَمْرُ ٱللَّهِ أَنزَلَهُۥٓ إِلَيْكُمْ وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُعْظِمْ لَهُۥٓ أَجْرًا

O believers! The aforementioned laws of divorce, revocation and waiting periods are the laws of Allah which He has revealed upon you so that you may implement them. And whoever is mindful of Allah by fulfilling his commands and refraining from the things He has not allowed, Allah will erase the bad deeds that he committed from his record and grant him a great reward in the afterlife, i.e. Paradise and everlasting blessings.

O believers! The aforementioned laws of divorce, revocation and waiting periods are the laws of Allah which He has revealed upon you so that you may implement them. And whoever is mindful of Allah by fulfilling his commands and refraining from the things He has not allowed, Allah will erase the bad deeds that he committed from his record and grant him a great reward in the afterlife, i.e. Paradise and everlasting blessings.

<p>Then the verse emphasises strict adherence to the above laws pertaining to divorce and waiting-period, thus: ذَٰلِكَ أَمْرُ‌ اللَّـهِ أَنزَلَهُ إِلَيْكُمْ (This is the command of Allah that He has sent down to you...5) After this, the verse again draws attention to another virtue of taqwa. وَمَن يَتَّقِ اللَّـهَ يُكَفِّرْ‌ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرً‌ا (Arid whoever fears Allah, He will write off his evil deeds, and will give him a huge reward...65:5)</p><p>Five Blessings of taqwa</p><p>The merits and blessings of taqwa mentioned in the above verses may be summarised in five things: [ 1] He who has taqwa will be given a way out of difficulties and adversities; [ 2] He will be provided with all his needs from resources that he does not anticipate or expect; [ 3] Allah will make matters and tasks easy for him; [ 4] Allah will expiate his sins; and [ 5] He will grant him an immense reward.</p><p>Another blessing of taqwa mentioned by the Holy Qur'an at another place is that a God-fearing person finds it easier to distinguish between right and wrong, thus:إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْ‌قَانًا you fear Allah, He will provide you with a criterion to distinguish between right and wrong...8:29]</p>

Then the verse emphasises strict adherence to the above laws pertaining to divorce and waiting-period, thus: ذَٰلِكَ أَمْرُ‌ اللَّـهِ أَنزَلَهُ إِلَيْكُمْ (This is the command of Allah that He has sent down to you...5) After this, the verse again draws attention to another virtue of taqwa. وَمَن يَتَّقِ اللَّـهَ يُكَفِّرْ‌ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرً‌ا (Arid whoever fears Allah, He will write off his evil deeds, and will give him a huge reward...65:5)Five Blessings of taqwaThe merits and blessings of taqwa mentioned in the above verses may be summarised in five things: [ 1] He who has taqwa will be given a way out of difficulties and adversities; [ 2] He will be provided with all his needs from resources that he does not anticipate or expect; [ 3] Allah will make matters and tasks easy for him; [ 4] Allah will expiate his sins; and [ 5] He will grant him an immense reward.Another blessing of taqwa mentioned by the Holy Qur'an at another place is that a God-fearing person finds it easier to distinguish between right and wrong, thus:إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْ‌قَانًا you fear Allah, He will provide you with a criterion to distinguish between right and wrong...8:29]

House the (divorced) women where you live, according to your means; but do not harass them so as to reduce them to straitened circumstances. If they are pregnant, then spend on them until they give birth to the child. And if they suckle the child for you, then make the due payment to them, and consult each other appropriately. But if you find this difficult, let some other woman suckle (the child) for her.

Accommodate them where you also reside, according to your means, and do not harass them to make it difficult upon them; and if they are pregnant, give them the provision till they deliver their burden; then if they suckle the child for you, pay them its due; and consult with each other in a reasonable manner; and if you create hardship for one another, the child will get another breast feeding nurse.

Lodge them where you are lodging, according to your means, and do not press them, so as to straiten their circumstances. If they are with child, expend upon them until they bring forth their burden. If they suckle for you, give them their wages, and consult together honourably. If you both make difficulties, another woman shall suckle for him.

[Hence,] let the women [who are undergoing a waiting-period] live in the same manner as you live yourselves, In accordance with your means; and do not harass them with a view to making their lives a misery. And if they happen to be with child, spend freely on them until they deliver their burden; and if they nurse your offspring [after the divorce has become final], give them their [due] recompense; and take counsel with one another in a fair manner [about the child's future]. And if both of you find it difficult [that the mother should nurse the child], let another woman nurse it on behalf of him [who has begotten it].

Lodge them wheresoever ye lodge yourselves; according to your means; and hurt them not so as to straiten them. And if they are with burthen, expend on them until they lay down their burthen. Then, if they suckle their children for you, give them their hire, and take counsel together reputably. And if ye make hardship for one another, then another woman will suckle for him.

Lodge them (the divorced women) where you dwell, according to your means, and do not treat them in such a harmful way that they be obliged to leave. And if they are pregnant, then spend on them till they deliver. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child).

Allow them to reside where you reside, according to your means, and do not harass them in order to make things difficult for them. If they are pregnant, spend on them until they give birth. And if they nurse your infant, give them their payment. And conduct your relation in amity. But if you disagree, then let another woman nurse him.

(During the waiting period) lodge them according to your means wherever you dwell, and do not harass them to make them miserable. And if they are pregnant, provide for them maintenance until they have delivered their burden. And if they suckle your offspring whom they bore you, then give them due recompense, and graciously settle the question of compensation between yourselves by mutual understanding. But if you experience difficulty (in determining the compensation for suckling) then let another woman suckle the child.

Lodge them where you dwell, according to what you have, and do not harm them so as to suppress them. And if they are pregnant, then spend on them till they lay down their burden. Then if they suckle the children for you, give them their due payment, and let each of you deal with each other in a mannerly way. But if you make difficulties for one another, then some other woman may suckle for him.

Lodge them where ye dwell, according to your wealth, and harass them not so as to straiten life for them. And if they are with child, then spend for them till they bring forth their burden. Then, if they give suck for you, give them their due payment and consult together in kindness; but if ye make difficulties for one another, then let some other woman give suck for him (the father of the child).

House them where you live, in accordance with your means, and do not harass them to put them in straits, and should they be pregnant, maintain them until they deliver. Then, if they suckle [the baby] for you, give them their wages and consult together honourably. But if you make things difficult for each other, then another woman will suckle [the baby] for him.

Lodge them in your home according to your means. Do not harass them so as to (make life) difficult for them. If they are with child, spend upon them until they deliver their burden; and if they suckle give them their wage and consult together honorably. But if you both make difficulties, let another woman suckle for him.

Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman.

Lodge them (your wives) where you lived together if you can afford it. Do not annoy them so as to make life intolerable for them. If they are pregnant, provide them with maintenance until their delivery. Pay their wage if they breast-feed your children and settle your differences lawfully. If you are unable to settle them, let another person breast-feed the child.

Lodge them where you lodge according to your means, and do not injure them in order that you may straiten them; and if they are pregnant, spend on them until they lay down their burden; then if they suckle for you, give them their recompense and enjoin one another among you to do good; and if you disagree, another (woman) shall suckle for him.

Askinoohunna min <u>h</u>aythu sakantum min wujdikum wal<u>a</u> tu<u>da</u>rroohunna litu<u>d</u>ayyiqoo AAalayhinna wain kunna ol<u>a</u>ti <u>h</u>amlin faanfiqoo AAalayhinna <u>h</u>att<u>a</u> ya<u>d</u>aAAna <u>h</u>amlahunna fain ar<u>d</u>aAAna lakum fa<u>a</u>toohunna ojoorahunna watamiroo baynakum bimaAAroofin wain taAA<u>a</u>sartum fasatur<u>d</u>iAAu lahu okhr<u>a</u>

Let the women [who are undergoing a waiting period] live in the same manner as you live yourselves, in accordance with your means; and do not harass them in order to make their lives difficult. If they are pregnant, maintain them until they give birth; if they suckle your infants, pay them for it; discuss things among yourselves in all decency -- if you cannot bear with each other, let another woman suckle for you --

Let the women live (in 'iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf.

65

أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَآرُّوهُنَّ لِتُضَيِّقُوا۟ عَلَيْهِنَّ وَإِن كُنَّ أُو۟لَٰتِ حَمْلٍ فَأَنفِقُوا۟ عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ فَإِنْ أَرْضَعْنَ لَكُمْ فَـَٔاتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُوا۟ بَيْنَكُم بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُۥٓ أُخْرَىٰ

After Allah mentioned the laws of divorce and revocation, He then mentions the laws of providing expenses and shelter, saying: O husbands! House them wherever you yourselves live, according to your means; Allah does not burden you with anything other than that. Do not put any restriction in expenses and shelter upon them, hoping to place them in difficulty. If the divorcée is pregnant, spend on her until she gives birth, and if she breastfeeds your child for you then give her the wage of her breastfeeding. Come to a mutual agreement over the matter of the wage with appropriate courtesy; if the husband shows miserliness in the wage the wife wants, or if she shows greed and is not content with anything except her demands, then the father of the child should hire a foster mother who breastfeeds his child for him.

After Allah mentioned the laws of divorce and revocation, He then mentions the laws of providing expenses and shelter, saying: O husbands! House them wherever you yourselves live, according to your means; Allah does not burden you with anything other than that. Do not put any restriction in expenses and shelter upon them, hoping to place them in difficulty. If the divorcée is pregnant, spend on her until she gives birth, and if she breastfeeds your child for you then give her the wage of her breastfeeding. Come to a mutual agreement over the matter of the wage with appropriate courtesy; if the husband shows miserliness in the wage the wife wants, or if she shows greed and is not content with anything except her demands, then the father of the child should hire a foster mother who breastfeeds his child for him.

<p>The next verses deal with further rules about the waiting period and maintenance of the divorced women and their other rights.</p><p>أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَارُّ‌وهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (Provide to them [ the divorced women ] residence where you reside according to your means...65:6) This injunction is related to Rule [ 3] above which states that divorced women must not be expelled from their homes. This verse states the positive aspect of the injunction, in that the husbands, according to their means, should let their divorced wives live in some portion of the residence where they themselves live. If the wife is given a revocable divorce, there is no need for any hijab or veil. However, if she is given an irrevocable divorce, whether of minor degree [ ba'in ] or of major degree by pronouncing divorce thrice, then marriage tie stands broken. She is required to be in hijab in the presence of her former husband. Therefore, the arrangement in the residence should be made in such a way that she lives in the same residence with full observance of the rules of hijab.</p><p>Rule [ 10]: Do not Hurt Divorced Women during their "iddah</p><p>لَا تُضَارُّ‌وهُنَّ (...and do not hurt them to straighten [ life ] for them...65:6) This verse sets down that all the possible needs of a divorced woman must not be harassed by taunts or by curtailing her needful things, so that she is compelled to leave the home.</p><p>Rule [ 11]: Maintenance of Divorcees during their "iddah</p><p>وَإِن كُنَّ أُولَاتِ حَمْلٍ فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ (...And if they are pregnant, spend on them till they give birth to their child...65:6) This verse lays down the rule that if a divorcee is pregnant at the time of divorce, her maintenance is obligatory on the husband. On the basis of this verse, there is a complete consensus of the Ummah on this point. Similarly, if she is not pregnant, and the divorce given to her is revocable, her maintenance too is compulsory on the husband till the expiry of her "iddah. This point too is agreed upon by all the jurists of the Ummah. However, if a wife is given irrevocable divorce, whether a ba'in divorce or the divorce pronounced three times, or if a woman has got her marriage terminated by way of khul' [ got herself separated from the husband for a compensation ], will not have to be maintained by the husband according to Imams Shafi` i (رح) ، Ahmad and others. However, according to Imam Abu Hanifah, her maintenance is also incumbent upon the husband. He argues that just as she is entitled to residence during the term of "iddah as is provided in verse 6, she is entitled to sustenance too. The husbands are obligated to provide them with these necessities of life during "iddah. This is further supported by those Traditions in which it has been reported that when Sayyidna ` Umar ؓ heard the report of Fatimah bint Qais who claimed that her husband was not obligated to maintain her after divorce, he said: "We cannot abandon the Book of Allah and the Sunnah of the Prophet ﷺ ، on the basis of this narration. [ Muslim ]</p><p>The Book of Allah' apparently refers to this verse (6). According to Sayyidna ` Umar ؓ ، the verse includes maintenance. 'Sunnah' refers to the Tradition reported by Sayyidna ` Umar ؓ himself and transmitted by Tahawi, Darqutni and Tabarani. Sayyidna ` Umar ؓ reports that he heard the Messenger of Allah ﷺ say that women divorced by three pronouncements are also entitled to maintenance and lodging. The details are available in Tafsir [ Mazhari ].</p><p>Rule [ 12]: Fees for Suckling the Child</p><p>فَإِنْ أَرْ‌ضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَ‌هُنَّ (...Then if they suckle the child for you, give them their fees...65:6). In other words, divorcees who are pregnant, their term of ` iddah ends with the birth of the child. Consequently, their maintenance is not incumbent upon the husband. However, if they are suckling the baby, it is permissible for the mother to claim a fee for suckling the baby from her former husband, and it is incumbent on him to pay it to her, if she claims it. The principle is that as long as the marriage between the parents of the baby is intact, it is the responsibility of the mothers to suckle the children as the Qur'an states (And the mothers suckle their children... 2:233) One cannot receive a fee for an act that is obligatory on him or her, because it amounts to rishwah (bribery) which in itself is unlawful to give or take. The period of "iddah is akin to the marriage in this respect, because the husband is obligated to maintain her, and therefore she cannot claim a fee for suckling a child during this period too. But once she has delivered the baby, her term of "iddah is over and she is absolutely released from the tie of marriage. Consequently, it is not incumbent upon the former husband to maintain her. In this instance, if she suckles the baby, the verse under comment permits giving and taking a payment for the service.</p><p>Rule [ 13]</p><p>وَأْتَمِرُ‌وا بَيْنَكُم بِمَعْرُ‌وفٍ (...and consult each other [ for determining the fee ] with fairness...65:6) The word I'timar means 'to consult each other' and 'to accept each other's suggestion'. The verse directs the spouses to avoid any conflict in determining the fee for suckling. The divorced wife should not demand more than the normal rate, nor should the former husband of the divorcee refuse to pay the normal fee. They are advised to settle the issue with mutual understanding and tolerance.</p><p>Rule/Injunction [ 14]</p><p>وَإِن تَعَاسَرْ‌تُمْ فَسَتُرْ‌ضِعُ لَهُ أُخْرَ‌ىٰ (...And if you have a deadlock between you, then another woman will suckle him...65:6) In other words, if the husband and wife cannot agree on the fee of suckling with mutual consent, or the wife refuses to suckle the child even for a remuneration, then the mother cannot be forced by a court for the service of suckling. Normally, the mother has the most compassion for the child. Despite this, if she is refusing to suckle him, she probably has a genuine reason for that. If she has no genuine reason, and she is refusing merely on account of anger and displeasure, she is a sinner in the sight of Allah, but an Islamic court cannot force her to do the suckling. Likewise, if the husband, on account of abject poverty, is unable to pay the fee for suckling and a wet-nurse is willing to suckle the child without remuneration or for a lesser fee than what the divorcee mother is demanding, he cannot be forced to agree to the demand of the mother and get her to do the suckling. In fact, in either of the cases it is possible to have the child suckled by the wet-nurse. However, if the fee the mother is demanding is the same as the wet-nurse's remuneration, preference would be given to the mother rather than the wet-nurse. This is a point of consensus between all the Muslim jurists.</p><p>Ruling</p><p>If it is agreed that the wet-nurse would do the suckling, it is incumbent that the wet-nurse should do the suckling while the child is in the custody of the mother. It is not lawful to separate the mother and the baby, because the custody of the child is the right of the mother according to the law of Hidanah as stated in the authentic Traditions. It is not permissible to usurp this right from her. [ Tafsir [ Mazhari ].</p>

The next verses deal with further rules about the waiting period and maintenance of the divorced women and their other rights.أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَارُّ‌وهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (Provide to them [ the divorced women ] residence where you reside according to your means...65:6) This injunction is related to Rule [ 3] above which states that divorced women must not be expelled from their homes. This verse states the positive aspect of the injunction, in that the husbands, according to their means, should let their divorced wives live in some portion of the residence where they themselves live. If the wife is given a revocable divorce, there is no need for any hijab or veil. However, if she is given an irrevocable divorce, whether of minor degree [ ba'in ] or of major degree by pronouncing divorce thrice, then marriage tie stands broken. She is required to be in hijab in the presence of her former husband. Therefore, the arrangement in the residence should be made in such a way that she lives in the same residence with full observance of the rules of hijab.Rule [ 10]: Do not Hurt Divorced Women during their "iddahلَا تُضَارُّ‌وهُنَّ (...and do not hurt them to straighten [ life ] for them...65:6) This verse sets down that all the possible needs of a divorced woman must not be harassed by taunts or by curtailing her needful things, so that she is compelled to leave the home.Rule [ 11]: Maintenance of Divorcees during their "iddahوَإِن كُنَّ أُولَاتِ حَمْلٍ فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ (...And if they are pregnant, spend on them till they give birth to their child...65:6) This verse lays down the rule that if a divorcee is pregnant at the time of divorce, her maintenance is obligatory on the husband. On the basis of this verse, there is a complete consensus of the Ummah on this point. Similarly, if she is not pregnant, and the divorce given to her is revocable, her maintenance too is compulsory on the husband till the expiry of her "iddah. This point too is agreed upon by all the jurists of the Ummah. However, if a wife is given irrevocable divorce, whether a ba'in divorce or the divorce pronounced three times, or if a woman has got her marriage terminated by way of khul' [ got herself separated from the husband for a compensation ], will not have to be maintained by the husband according to Imams Shafi` i (رح) ، Ahmad and others. However, according to Imam Abu Hanifah, her maintenance is also incumbent upon the husband. He argues that just as she is entitled to residence during the term of "iddah as is provided in verse 6, she is entitled to sustenance too. The husbands are obligated to provide them with these necessities of life during "iddah. This is further supported by those Traditions in which it has been reported that when Sayyidna ` Umar ؓ heard the report of Fatimah bint Qais who claimed that her husband was not obligated to maintain her after divorce, he said: "We cannot abandon the Book of Allah and the Sunnah of the Prophet ﷺ ، on the basis of this narration. [ Muslim ]The Book of Allah' apparently refers to this verse (6). According to Sayyidna ` Umar ؓ ، the verse includes maintenance. 'Sunnah' refers to the Tradition reported by Sayyidna ` Umar ؓ himself and transmitted by Tahawi, Darqutni and Tabarani. Sayyidna ` Umar ؓ reports that he heard the Messenger of Allah ﷺ say that women divorced by three pronouncements are also entitled to maintenance and lodging. The details are available in Tafsir [ Mazhari ].Rule [ 12]: Fees for Suckling the Childفَإِنْ أَرْ‌ضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَ‌هُنَّ (...Then if they suckle the child for you, give them their fees...65:6). In other words, divorcees who are pregnant, their term of ` iddah ends with the birth of the child. Consequently, their maintenance is not incumbent upon the husband. However, if they are suckling the baby, it is permissible for the mother to claim a fee for suckling the baby from her former husband, and it is incumbent on him to pay it to her, if she claims it. The principle is that as long as the marriage between the parents of the baby is intact, it is the responsibility of the mothers to suckle the children as the Qur'an states (And the mothers suckle their children... 2:233) One cannot receive a fee for an act that is obligatory on him or her, because it amounts to rishwah (bribery) which in itself is unlawful to give or take. The period of "iddah is akin to the marriage in this respect, because the husband is obligated to maintain her, and therefore she cannot claim a fee for suckling a child during this period too. But once she has delivered the baby, her term of "iddah is over and she is absolutely released from the tie of marriage. Consequently, it is not incumbent upon the former husband to maintain her. In this instance, if she suckles the baby, the verse under comment permits giving and taking a payment for the service.Rule [ 13]وَأْتَمِرُ‌وا بَيْنَكُم بِمَعْرُ‌وفٍ (...and consult each other [ for determining the fee ] with fairness...65:6) The word I'timar means 'to consult each other' and 'to accept each other's suggestion'. The verse directs the spouses to avoid any conflict in determining the fee for suckling. The divorced wife should not demand more than the normal rate, nor should the former husband of the divorcee refuse to pay the normal fee. They are advised to settle the issue with mutual understanding and tolerance.Rule/Injunction [ 14]وَإِن تَعَاسَرْ‌تُمْ فَسَتُرْ‌ضِعُ لَهُ أُخْرَ‌ىٰ (...And if you have a deadlock between you, then another woman will suckle him...65:6) In other words, if the husband and wife cannot agree on the fee of suckling with mutual consent, or the wife refuses to suckle the child even for a remuneration, then the mother cannot be forced by a court for the service of suckling. Normally, the mother has the most compassion for the child. Despite this, if she is refusing to suckle him, she probably has a genuine reason for that. If she has no genuine reason, and she is refusing merely on account of anger and displeasure, she is a sinner in the sight of Allah, but an Islamic court cannot force her to do the suckling. Likewise, if the husband, on account of abject poverty, is unable to pay the fee for suckling and a wet-nurse is willing to suckle the child without remuneration or for a lesser fee than what the divorcee mother is demanding, he cannot be forced to agree to the demand of the mother and get her to do the suckling. In fact, in either of the cases it is possible to have the child suckled by the wet-nurse. However, if the fee the mother is demanding is the same as the wet-nurse's remuneration, preference would be given to the mother rather than the wet-nurse. This is a point of consensus between all the Muslim jurists.RulingIf it is agreed that the wet-nurse would do the suckling, it is incumbent that the wet-nurse should do the suckling while the child is in the custody of the mother. It is not lawful to separate the mother and the baby, because the custody of the child is the right of the mother according to the law of Hidanah as stated in the authentic Traditions. It is not permissible to usurp this right from her. [ Tafsir [ Mazhari ].

<h2 class="title">The Divorced Woman has the Right to Decent Accommodations, and what is Reasonable</h2><p>Allah the Exalted orders His faithful servants that when one of them divorces his wife, he should provide housing for her until the end of her `Iddah period,</p><div class="text_uthmani arabic">أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم</div><p>(Lodge them where you dwell,) means, with you,</p><div class="text_uthmani arabic">مِّن وُجْدِكُمْ</div><p>(according to what you have,) Ibn `Abbas, Mujahid and several others said, it refers to "Your ability." Qatadah said, "If you can only afford to accommodate her in a corner of your house, then do so."</p><h2 class="title">Forbidding Ill-Treatment of Divorced Women</h2><p>Allah's statement,</p><div class="text_uthmani arabic">وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ</div><p>(and do not harm them in order to suppress them.) Muqatil bin Hayyan said, "meaning, do not annoy her to force her to pay her way out nor expel her from your house." Ath-Thawri said from Mansur, from Abu Ad-Duha:</p><div class="text_uthmani arabic">وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ</div><p>(and do not harm them in order to suppress them) "He divorces her, and when a few days remain, he takes her back."</p><h2 class="title">The Irrevocable Divorced Pregnant Woman has the Right of Support (Maintenance) from Her Husband until She gives Birth</h2><p>Allah said,</p><div class="text_uthmani arabic">وَإِن كُنَّ أُوْلَـتِ حَمْلٍ فَأَنفِقُواْ عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ</div><p>(And if they are pregnant, then spend on them till they lay down their burden.) This is about the woman who is irrevocably divorced. If she is pregnant, then she is to be spent on her until she lays down her burden. This is supported due to the fact that if she is revocably divorced, the she has then right to receive her support (maintenance) whether she is pregnant or not.</p><h2 class="title">The Divorced Mother may take Compensation for suckling Her Child</h2><p>Allah said,</p><div class="text_uthmani arabic">فَإِنْ أَرْضَعْنَ لَكُمْ</div><p>(Then if they suckle them for you,) meaning, when pregnant women give birth and they are irrevocably divorced by the expiration of the `Iddah, then at that time they may either suckle the child or not. But that is only after she nourishes him with the milk, that is the early on milk which the infant's well-being depends upon. Then, if she suckles, she has the right to compensation for it. She is allowed to enter into a contract with the father or his representative in return for whatever payment they agree to. This is why Allah the Exalted said,</p><div class="text_uthmani arabic">فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ</div><p>(Then if they suckle the children for you, give them their due payment,) Allah said,</p><div class="text_uthmani arabic">وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ</div><p>(and let each of you deal with each other in a mannerly way.) meaning, the affairs of the divorced couple should be managed in a just way without causing harm to either one of them, just as Allah the Exalted said in Surat Al-Baqarah,</p><div class="text_uthmani arabic">لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ</div><p>(No mother shall be treated unfairly on account of her child, nor father on account of child.) (2:233) Allah said,</p><div class="text_uthmani arabic">وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى</div><p>(But if you make difficulties for one another, then some other woman may suckle for him.) meaning, if the divorced couple disagrees, because the woman asks for an unreasonable fee for suckling their child, and the father refuses to pay the amount or offers an unreasonable amount, he may find another woman to suckle his child. If the mother agrees to accept the amount that was to be paid to the woman who agreed to suckle the child, then she has more right to suckle her own child. Allah's statement,</p><div class="text_uthmani arabic">لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ</div><p>(Let the rich man spend according to his means;) means, the wealthy father or his representative should spend on the child according to his means,</p><div class="text_uthmani arabic">وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا</div><p>(and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.) This is as Allah said,</p><div class="text_uthmani arabic">لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا</div><p>(Allah does not burden a person beyond what He can bear.) 2:286</p><h2 class="title">A Story of a Woman who had Taqwa</h2><p>Allah's statement;</p><div class="text_uthmani arabic">سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً</div><p>(Allah will grant after hardship, ease.) This is a sure promise from Him, and indeed, Allah's promises are true and He never breaks them, This is an Allah's saying;</p><div class="text_uthmani arabic">فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً </div><p>(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) 94:5-6 There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, "A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, `Do you have anything to eat' She said, `Yes, receive the good news of Allah's provisions.' He again said to her, `If you have anything to eat, bring it to me.' She said, `Wait a little longer.' She was awaiting Allah's mercy. When the matter was prolonged, he said to her, `Get up and bring me whatever you have to eat, because I am real hungry and fatigued.' She said, `I will. Soon I will open the oven's cover, so do not be hasty.' When he was busy and refrained from insisting for a while, she said to herself, `I should look in my oven.' So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven." Abu Hurayrah added, "By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad )! This is the same statement that Muhammad said,</p><div class="text_uthmani arabic">«لَوْ أَخَذَتْ مَا فِي رَحْيَيْهَا وَلَمْ تَنْفُضْهَا (لَطَحَنَتْهَا) إِلى يَوْمِ الْقِيَامَة»</div><p>(Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)"</p>

The Divorced Woman has the Right to Decent Accommodations, and what is ReasonableAllah the Exalted orders His faithful servants that when one of them divorces his wife, he should provide housing for her until the end of her `Iddah period,أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم(Lodge them where you dwell,) means, with you,مِّن وُجْدِكُمْ(according to what you have,) Ibn `Abbas, Mujahid and several others said, it refers to "Your ability." Qatadah said, "If you can only afford to accommodate her in a corner of your house, then do so."Forbidding Ill-Treatment of Divorced WomenAllah's statement,وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ(and do not harm them in order to suppress them.) Muqatil bin Hayyan said, "meaning, do not annoy her to force her to pay her way out nor expel her from your house." Ath-Thawri said from Mansur, from Abu Ad-Duha:وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ(and do not harm them in order to suppress them) "He divorces her, and when a few days remain, he takes her back."The Irrevocable Divorced Pregnant Woman has the Right of Support (Maintenance) from Her Husband until She gives BirthAllah said,وَإِن كُنَّ أُوْلَـتِ حَمْلٍ فَأَنفِقُواْ عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ(And if they are pregnant, then spend on them till they lay down their burden.) This is about the woman who is irrevocably divorced. If she is pregnant, then she is to be spent on her until she lays down her burden. This is supported due to the fact that if she is revocably divorced, the she has then right to receive her support (maintenance) whether she is pregnant or not.The Divorced Mother may take Compensation for suckling Her ChildAllah said,فَإِنْ أَرْضَعْنَ لَكُمْ(Then if they suckle them for you,) meaning, when pregnant women give birth and they are irrevocably divorced by the expiration of the `Iddah, then at that time they may either suckle the child or not. But that is only after she nourishes him with the milk, that is the early on milk which the infant's well-being depends upon. Then, if she suckles, she has the right to compensation for it. She is allowed to enter into a contract with the father or his representative in return for whatever payment they agree to. This is why Allah the Exalted said,فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ(Then if they suckle the children for you, give them their due payment,) Allah said,وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ(and let each of you deal with each other in a mannerly way.) meaning, the affairs of the divorced couple should be managed in a just way without causing harm to either one of them, just as Allah the Exalted said in Surat Al-Baqarah,لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ(No mother shall be treated unfairly on account of her child, nor father on account of child.) (2:233) Allah said,وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى(But if you make difficulties for one another, then some other woman may suckle for him.) meaning, if the divorced couple disagrees, because the woman asks for an unreasonable fee for suckling their child, and the father refuses to pay the amount or offers an unreasonable amount, he may find another woman to suckle his child. If the mother agrees to accept the amount that was to be paid to the woman who agreed to suckle the child, then she has more right to suckle her own child. Allah's statement,لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ(Let the rich man spend according to his means;) means, the wealthy father or his representative should spend on the child according to his means,وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا(and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.) This is as Allah said,لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا(Allah does not burden a person beyond what He can bear.) 2:286A Story of a Woman who had TaqwaAllah's statement;سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً(Allah will grant after hardship, ease.) This is a sure promise from Him, and indeed, Allah's promises are true and He never breaks them, This is an Allah's saying;فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً (Verily, along with every hardship is relief. Verily, along with every hardship is relief.) 94:5-6 There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, "A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, `Do you have anything to eat' She said, `Yes, receive the good news of Allah's provisions.' He again said to her, `If you have anything to eat, bring it to me.' She said, `Wait a little longer.' She was awaiting Allah's mercy. When the matter was prolonged, he said to her, `Get up and bring me whatever you have to eat, because I am real hungry and fatigued.' She said, `I will. Soon I will open the oven's cover, so do not be hasty.' When he was busy and refrained from insisting for a while, she said to herself, `I should look in my oven.' So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven." Abu Hurayrah added, "By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad )! This is the same statement that Muhammad said,«لَوْ أَخَذَتْ مَا فِي رَحْيَيْهَا وَلَمْ تَنْفُضْهَا (لَطَحَنَتْهَا) إِلى يَوْمِ الْقِيَامَة»(Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)"

Let the man of means spend according to his means, and he whose means are limited, should spend of what God has given him. God does not burden a soul beyond what He has given him. God will bring ease after hardship.

Whoever has the capacity must give provisions according to his means; and the one whose sustenance is restricted upon him, must give provisions from what Allah has given him; Allah does not burden any soul except according to what He has given it; Allah will soon, after the hardship, create ease.

Let the man of plenty expend out of his plenty. As for him whose provision is stinted to him, let him expend of what God has given him. God charges no soul save with what He has given him. God will assuredly appoint, after difficulty, easiness.

[In all these respects,] let him who has ample means spend in accordance with his amplitude; and let him whose means of subsistence are scanty spend in accordance with what God has given him: God does not burden any human being with more than He has given him - [and it may well be that] God will grant, after hardship, ease.

Let the man of means expend according to his means; and whosoever is stinted in his subsistence let him expend of that which Allah hath given him. Allah tasketh not a soul except according to that which He hath vouchsafed it. Anon Allah will appoint after hardship ease.

Let the rich man spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.

The wealthy shall spend according to his means; and he whose resources are restricted shall spend according to what God has given him. God never burdens a soul beyond what He has given it. God will bring ease after hardship.

Whoever has abundant means, let him spend according to his means; and he whose means are straitened, let him spend out of what Allah has given him. Allah does not burden any human being beyond the means that He has bestowed upon him. Possibly Allah will grant ease after hardship.

Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.

Let him who hath abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allah hath given him. Allah asketh naught of any soul save that which He hath given it. Allah will vouchsafe, after hardship, ease.

Let the affluent man spend out of his affluence, and let he whose provision has been tightened spend out of what Allah has given him. Allah does not task any soul except [according to] what He has given it. Allah will bring about ease after hardship.

Let the rich spend according to his wealth and for he whose provision is little, let him spend from what Allah has given him. Allah does not charge a soulexcept with that He has given him. Surely, Allah will bring ease after difficulty.

Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah has given him. Allah does not charge a soul except [according to] what He has given it. Allah will bring about, after hardship, ease.

Let the well-to-do people spend abundantly (for the mother and the child) and let the poor spend from what God has given them. God does not impose on any soul that which he cannot afford. God will bring about ease after hardship.

Let him who has abundance spend out of his abundance and whoever has his means of subsistence straitened to him, let him spend out of that which Allah has given him; Allah does not lay on any soul a burden except to the extent to which He has granted it; Allah brings about ease after difficulty.

Liyunfiq <u>th</u>oo saAAatin min saAAatihi waman qudira AAalayhi rizquhu falyunfiq mimm<u>a</u> <u>a</u>t<u>a</u>hu All<u>a</u>hu l<u>a</u> yukallifu All<u>a</u>hu nafsan ill<u>a</u> m<u>a</u> <u>a</u>t<u>a</u>h<u>a</u> sayajAAalu All<u>a</u>hu baAAda AAusrin yusr<u>a</u><b>n</b>

let the man of means spend in accordance with his means; and let him whose resources are restricted, spend in accordance with what God has given him. God does not burden any person with more than He has given him. God will soon bring about ease after hardship.

Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief.

65

لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِۦ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَا سَيَجْعَلُ ٱللَّهُ بَعْدَ عُسْرٍ يُسْرًا

Whoever has abundance in wealth should spend well on the wife he has divorced and upon his child; and whoever is financially restricted should spend according to what Allah has given him. Allah does not burden any soul except with what He has provided it with, never does He burden them with more than that or more than the strength it holds. Allah will soon create abundance and independence after his difficult state.

Whoever has abundance in wealth should spend well on the wife he has divorced and upon his child; and whoever is financially restricted should spend according to what Allah has given him. Allah does not burden any soul except with what He has provided it with, never does He burden them with more than that or more than the strength it holds. Allah will soon create abundance and independence after his difficult state.

<p>Rule [ 15]: Quantum of Divorcee's Maintenance</p><p>لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ ۖ وَمَن قُدِرَ‌ عَلَيْهِ رِ‌زْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّـهُ (A man of vast means should spend according to his vast means. And anyone whose sustenance is limited should spend from whatever Allah has given to him...65:7) In other words, in determining the quantum of the divorced wife's maintenance the financial position of the husband will be taken into account. If the husband is wealthy, he should spend on his divorcee according to his affluence; and if he is indigent, he should spend according to his limited resources - even if the wife is wealthy. This is the ruling of Imam Abu Hanifah (رح) . Other schools of jurisprudence hold differing views. [ Tafsir Mazhari ]</p><p>لا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّـهُ بَعْدَ عُسْرٍ‌ يُسْرً‌ا (Allah makes no one liable beyond what He has given to him. Allah will soon bring ease after a difficulty....65:7) This is an elaboration of the preceding statement, in that Allah does not demand from anyone more than what he can afford. Therefore, if the husband is indigent, it is incumbent upon him to provide for her according to his level of indigence at that time. The wife, on the other hand, is advised to be content, for the time being, with the amount of sustenance her indigent husband is able to provide. She should not think that the present state of indigence will last for all times to come, because ease and difficulty are in the hands of Allah, and as such He can change indigence into affluence.</p><p>Special Note</p><p>The verse under comment bears an indication that Allah will create a condition of ease for husbands who try to provide for their wives the obligatory amount of sustenance to the best of their ability, and are not in the habit of keeping their wives under straitened circumstances. [ Ruh-ul-Ma’ ani ] And Allah knows best!</p>

Rule [ 15]: Quantum of Divorcee's Maintenanceلِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ ۖ وَمَن قُدِرَ‌ عَلَيْهِ رِ‌زْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّـهُ (A man of vast means should spend according to his vast means. And anyone whose sustenance is limited should spend from whatever Allah has given to him...65:7) In other words, in determining the quantum of the divorced wife's maintenance the financial position of the husband will be taken into account. If the husband is wealthy, he should spend on his divorcee according to his affluence; and if he is indigent, he should spend according to his limited resources - even if the wife is wealthy. This is the ruling of Imam Abu Hanifah (رح) . Other schools of jurisprudence hold differing views. [ Tafsir Mazhari ]لا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّـهُ بَعْدَ عُسْرٍ‌ يُسْرً‌ا (Allah makes no one liable beyond what He has given to him. Allah will soon bring ease after a difficulty....65:7) This is an elaboration of the preceding statement, in that Allah does not demand from anyone more than what he can afford. Therefore, if the husband is indigent, it is incumbent upon him to provide for her according to his level of indigence at that time. The wife, on the other hand, is advised to be content, for the time being, with the amount of sustenance her indigent husband is able to provide. She should not think that the present state of indigence will last for all times to come, because ease and difficulty are in the hands of Allah, and as such He can change indigence into affluence.Special NoteThe verse under comment bears an indication that Allah will create a condition of ease for husbands who try to provide for their wives the obligatory amount of sustenance to the best of their ability, and are not in the habit of keeping their wives under straitened circumstances. [ Ruh-ul-Ma’ ani ] And Allah knows best!

How many habitations rebelled against their Lord's command and His apostles; but We took them to severe task, and punished them with the harshest punishment.

And many a town existed that rebelled against the command of its Lord and His Noble Messengers, so We took a severe account from it – and struck them with a dreadful punishment.

How many a city turned in disdain from the commandment of its Lord and His Messengers; and then We made with it a terrible reckoning and chastised it with a horrible chastisement.

AND HOW MANY a community has turned with disdain from the commandment of its Sustainer and His apostles! -whereupon We callled them all to account with an accounting severe, and caused them to suffer with a suffering unnameable:

And how many a city trespassed the commandment of its Lord and His apostles! Wherefore We reckoned with them a stern reckoning, and We tormented them With a torment unheard of.

And many a town (population) revolted against the Command of its Lord and His Messengers, and We called it to a severe account (i.e. torment in this worldly life), and shall punish it with a horrible torment (in Hell, in the Hereafter).

How many a town defied the command of its Lord and His messengers? So We held it strictly accountable, and We punished it with a dreadful punishment.

How many towns rebelled against the commandment of their Lord and His Messengers. Then We called them to a stern accounting, and subjected them to a harrowing chastisement.

And many a town revolted against the command of its Lord and His Messengers; and We called it to a severe account, and We shall punish it with a horrible torment.

And how many a community revolted against the ordinance of its Lord and His messengers, and We called it to a stern account and punished it with dire punishment,

How many a town defied the command of its Lord and His apostles, then We called it to a severe account and punished it with a dire punishment.

How many a village has turned in its pride against the Order of their Lord and His Messengers! We made it a stern reckoning, and punished it with a horrible punishment.

And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment.

How many a town has disobeyed its Lord and His Messenger! For them Our questioning was strict and Our punishment severe.

And how many a town which rebelled against the commandment of its Lord and His apostles, so We called it to account severely and We chastised it (with) a stern chastisement.

Wakaayyin min qaryatin AAatat AAan amri rabbih<u>a</u> warusulihi fa<u>ha</u>sabn<u>a</u>h<u>a</u> <u>h</u>is<u>a</u>ban shadeedan waAAa<u>thth</u>abn<u>a</u>h<u>a</u> AAa<u>tha</u>ban nukr<u>a</u><b>n</b>

How many a town rebelled against the commands of its Lord and His messengers and We called them sternly to account and punished them severely,

How many populations that insolently opposed the Command of their Lord and of His messengers, did We not then call to account,- to severe account?- and We imposed on them an exemplary Punishment.

65

وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَٰهَا حِسَابًا شَدِيدًا وَعَذَّبْنَٰهَا عَذَابًا نُّكْرًا

After Allah mentioned a set of commands, He then warns against turning away from them and mentions the evil outcome of doing so. He says: There are many communities whom I took to account severely for their evil deeds, after they had disobeyed the commands of their Lord may He be glorified and His Messengers (peace be upon them). I also punished them with a horrible punishment in the world and the afterlife.

After Allah mentioned a set of commands, He then warns against turning away from them and mentions the evil outcome of doing so. He says: There are many communities whom I took to account severely for their evil deeds, after they had disobeyed the commands of their Lord may He be glorified and His Messengers (peace be upon them). I also punished them with a horrible punishment in the world and the afterlife.

<p>Commentary</p><p>فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرً‌ا (so We called them to a severe account, and punished them with an evil punishment...65:8). The severe account and evil punishment of nations mentioned in this verse refers to what will happen in the Hereafter. However, the past tense has been employed presumably to indicate the occurrence of these events is as certain as if it has already been materialised. [ Ruh ]. The other possibility is that the hisab or 'account' in this context does not refer to interrogation, but to the determination of punishment, (in which case it may refer to the punishment faced by the infidels right here in this world.) Another possibility is that the 'severe account' will though take place in the Hereafter, it has already been recorded and is being recorded on daily basis in the ledger of deeds and is therefore described as 'called them to a severe account'. In this interpretation, the 'punishment' refers to the past nations who were destroyed by Divine punishment in this world because they defied Allah's and His Messengers' commandments. In this case, only the next statement أَعَدَّ اللَّـهُ لَهُمْ عَذَابًا شَدِيدًا (Allah has prepared for them a severe punishment...10) would refer to the terrible punishment of the Hereafter.</p>

Commentaryفَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرً‌ا (so We called them to a severe account, and punished them with an evil punishment...65:8). The severe account and evil punishment of nations mentioned in this verse refers to what will happen in the Hereafter. However, the past tense has been employed presumably to indicate the occurrence of these events is as certain as if it has already been materialised. [ Ruh ]. The other possibility is that the hisab or 'account' in this context does not refer to interrogation, but to the determination of punishment, (in which case it may refer to the punishment faced by the infidels right here in this world.) Another possibility is that the 'severe account' will though take place in the Hereafter, it has already been recorded and is being recorded on daily basis in the ledger of deeds and is therefore described as 'called them to a severe account'. In this interpretation, the 'punishment' refers to the past nations who were destroyed by Divine punishment in this world because they defied Allah's and His Messengers' commandments. In this case, only the next statement أَعَدَّ اللَّـهُ لَهُمْ عَذَابًا شَدِيدًا (Allah has prepared for them a severe punishment...10) would refer to the terrible punishment of the Hereafter.

<h2 class="title">Punishment for defying Allah's Commandments</h2><p>Allah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same,</p><div class="text_uthmani arabic">وَكَأِيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ</div><p>(And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers,</p><div class="text_uthmani arabic">فَحَاسَبْنَـهَا حِسَاباً شَدِيداً وَعَذَّبْنَـهَا عَذَاباً نُّكْراً</div><p>(and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying,</p><div class="text_uthmani arabic">فَذَاقَتْ وَبَالَ أَمْرِهَا</div><p>(So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail,</p><div class="text_uthmani arabic">وَكَانَ عَـقِبَةُ أَمْرِهَا خُسْراًأَعَدَّ اللَّهُ لَهُمْ عَذَاباً شَدِيداً</div><p>(and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations,</p><div class="text_uthmani arabic">فَاتَّقُواْ اللَّهَ يأُوْلِى الأَلْبَـبِ</div><p>(So have Taqwa of Allah, O men of understanding,) meaning, `O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,'</p><div class="text_uthmani arabic">الَّذِينَ ءَامَنُواْ</div><p>(who believe) meaning, in Allah and His Messengers,</p><div class="text_uthmani arabic">قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً</div><p>(Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also 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 preserve it.) (15:9)</p><h2 class="title">The Qualities of the Messenger</h2><p>Allah's statement,</p><div class="text_uthmani arabic">رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ</div><p>(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent as a reminder because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here,</p><div class="text_uthmani arabic">رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ</div><p>(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah;</p><div class="text_uthmani arabic">لِّيُخْرِجَ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنَ الظُّلُمَـتِ إِلَى النُّورِ</div><p>(that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying;</p><div class="text_uthmani arabic">كِتَابٌ أَنزَلْنَـهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ</div><p>(A Book which We have revealed unto you in order that you might lead mankind out of darkness) (14:1), and,</p><div class="text_uthmani arabic">اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ</div><p>(Allah is the Guardian of those who believe. He brings them out from darkness into light.) (2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts,</p><div class="text_uthmani arabic">وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ </div><p>(And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.) (42:52) Allah's statement,</p><div class="text_uthmani arabic">وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَـلِحاً يُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقاً</div><p>(And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.</p>

Punishment for defying Allah's CommandmentsAllah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same,وَكَأِيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ(And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers,فَحَاسَبْنَـهَا حِسَاباً شَدِيداً وَعَذَّبْنَـهَا عَذَاباً نُّكْراً(and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying,فَذَاقَتْ وَبَالَ أَمْرِهَا(So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail,وَكَانَ عَـقِبَةُ أَمْرِهَا خُسْراًأَعَدَّ اللَّهُ لَهُمْ عَذَاباً شَدِيداً(and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations,فَاتَّقُواْ اللَّهَ يأُوْلِى الأَلْبَـبِ(So have Taqwa of Allah, O men of understanding,) meaning, `O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,'الَّذِينَ ءَامَنُواْ(who believe) meaning, in Allah and His Messengers,قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً(Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also said,إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will preserve it.) (15:9)The Qualities of the MessengerAllah's statement,رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent as a reminder because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here,رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah;لِّيُخْرِجَ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنَ الظُّلُمَـتِ إِلَى النُّورِ(that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying;كِتَابٌ أَنزَلْنَـهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ(A Book which We have revealed unto you in order that you might lead mankind out of darkness) (14:1), and,اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ(Allah is the Guardian of those who believe. He brings them out from darkness into light.) (2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts,وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ (And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.) (42:52) Allah's statement,وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَـلِحاً يُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقاً(And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.

So they tasted the pain of their actions; and the consequence of their deeds was ruin.

They therefore tasted the evil outcome of their deeds, and the outcome of their deeds was a loss.

So it tasted the mischief of its action, and the end of its affair was loss.

and thus they had to taste the evil outcome of their own doing: for, [in this world,] the end of their doings was ruin,

Wherefore they tasted the evil consequence of their affair, and the end of their affair was loss.

So it tasted the evil result of its disbelief, and the consequence of its disbelief was loss (destruction in this life and an eternal punishment in the Hereafter).

It tasted the result of its decisions, and the outcome of its decisions was perdition.

So they tasted the evil fruit of their deeds; and the fruit of their deeds was utter loss.

So it tasted the evil result of its affair, and the consequence of its affair was loss.

So that it tasted the ill-effects of its conduct, and the consequence of its conduct was loss.

So it tasted the evil consequences of its conduct, and the outcome of its conduct was ruin.

So it tasted the mischief of its action, and the end of its matter was loss.

And it tasted the bad consequence of its affair, and the outcome of its affair was loss.

They suffered the consequences of their deeds and their end was perdition.

So it tasted the evil result of its conduct, and the end of its affair was perdition.

Fa<u>tha</u>qat wab<u>a</u>la amrih<u>a</u> wak<u>a</u>na AA<u>a</u>qibatu amrih<u>a</u> khusr<u>a</u><b>n</b>

so they tasted the evil consequences of their conduct and the result of their conduct was ruin.

Then did they taste the evil result of their conduct, and the End of their conduct was Perdition.

65

فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَٰقِبَةُ أَمْرِهَا خُسْرًا

So they tasted the outcome of their evil deeds, and their finale was losing out in the world and losing out in the afterlife.

So they tasted the outcome of their evil deeds, and their finale was losing out in the world and losing out in the afterlife.

God has prepared for them severe punishment. So, you men of wisdom, and those who believe, take heed for yourselves and fear God. God has indeed sent down a Reminder for you,

Allah has kept prepared a severe punishment for them – therefore fear Allah, O men of intellect! O People who Believe! Allah has sent down a Remembrance (or an honour) for you. (The Holy Prophet is a Remembrance from Allah.)

God prepared for them a terrible chastisement. So fear God, O men possessed of minds! Believers, God has sent down to you, for a remembrance,

[the while] God has readied for them [yet more] suffering severe [in the life to come] Hence, remain conscious of God, O you who are endowed with insight - [you] who have attained to faith! God has indeed bestowed on you a reminder from on high:

Allah hath gotten ready for them a grievous torment; so fear Allah, O men of understanding! those who have believed. Surely He hath sent down Unto you an admonition.

Allah has prepared for them a severe torment. So fear Allah and keep your duty to Him, O men of understanding who have believed! - Allah has indeed sent down to you a Reminder (this Quran).

God has prepared for them a severe retribution. So beware of God, O you who possess intellect and have faith. God has sent down to you a Reminder.

Allah has laid in store for them a grievous chastisement. So fear Allah, O people of understanding who have attained to faith. Allah has sent down to you an Exhortation,

Allah has prepared for them a severe torment. So have Taqwa of Allah, O men of understanding, those who believe! Allah has indeed sent down to you a Reminder.

Allah hath prepared for them stern punishment; so keep your duty to Allah, O men of understanding! O ye who believe! Now Allah hath sent down unto you a reminder,

Allah has prepared for them a severe punishment. So be wary of Allah, O you who possess intellect and have faith! Allah has already sent down to you a reminder,

Allah has prepared a severe punishment for them. So those possessing understanding fear Allah. Believers, Allah has sent this down for you as a Reminder,

Allah has prepared for them a severe punishment; so fear Allah, O you of understanding who have believed. Allah has sent down to you the Qur'an.

God has prepared severe retribution for them. People of understanding and believers, have fear of God. God has certainly sent you a reminder,

Allah has prepared for them severe chastisement, therefore be careful of (your duty to) Allah, O men of understanding who believe! Allah has indeed revealed to you a reminder,

aAAadda All<u>a</u>hu lahum AAa<u>tha</u>ban shadeedan fa<b>i</b>ttaqoo All<u>a</u>ha y<u>a</u> olee alalb<u>a</u>bi alla<u>th</u>eena <u>a</u>manoo qad anzala All<u>a</u>hu ilaykum <u>th</u>ikr<u>a</u><b>n</b>

God has prepared a severe punishment for them. So, fear God, O men of understanding, who have believed. God has sent down to you a Reminder

Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message,-

65

أَعَدَّ ٱللَّهُ لَهُمْ عَذَابًا شَدِيدًا فَٱتَّقُوا۟ ٱللَّهَ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ ٱلَّذِينَ ءَامَنُوا۟ قَدْ أَنزَلَ ٱللَّهُ إِلَيْكُمْ ذِكْرًا

Allah has prepared for them a strong punishment, so be mindful of Allah, O people of intelligence, who have faith in Allah and His Messenger - by fulfilling His commands and refraining from the things He has not allowed, so that the same punishment that afflicted them does not afflict you as well. Verily Allah has revealed a reminder that reminds you of the evil outcome of disobeying Him, and the good outcome of obeying him.

Allah has prepared for them a strong punishment, so be mindful of Allah, O people of intelligence, who have faith in Allah and His Messenger - by fulfilling His commands and refraining from the things He has not allowed, so that the same punishment that afflicted them does not afflict you as well. Verily Allah has revealed a reminder that reminds you of the evil outcome of disobeying Him, and the good outcome of obeying him.

<p>قَدْ أَنزَلَ اللَّـهُ إِلَيْكُمْ ذِكْرً‌ا رَّ‌سُولًا (Allah has sent down to you a Reminder, a messenger...65:10-11). The verb arsala 'sent' needs to be understood preceding the object rasulan 'a messenger' which appears at the commencement of verse [ 11]. The simplest way in which these verses can be interpreted is to translate them thus: 'Allah has sent down to you a Reminder, (the Qur'an and He has also sent to you) a messenger...65:11) Other commentators have preferred other interpretations. For instance some say that the word dhikr ('Reminder' ) refers to the Holy Prophet ﷺ himself, and the word 'messenger' is an explanatory complement to the word 'dhikr', because abundance of his remembering Allah made him a personified Remembrance of Allah. [ Ruh ] 1</p><p>[ 1] This explanation is based on the premise that 'dhikr' in this verse means 'Allah's remembrance'. However, it also means 'reminder'. Taken in this sense, the word 'messenger' in the verse can be easily interpreted as an explanatory complement to the word 'dhikr', because the Holy Prophet is a 'Reminder' to the entire mankind. Our translation in the text is based on this connotation. (Muhammad Taqi Usmani)</p>

قَدْ أَنزَلَ اللَّـهُ إِلَيْكُمْ ذِكْرً‌ا رَّ‌سُولًا (Allah has sent down to you a Reminder, a messenger...65:10-11). The verb arsala 'sent' needs to be understood preceding the object rasulan 'a messenger' which appears at the commencement of verse [ 11]. The simplest way in which these verses can be interpreted is to translate them thus: 'Allah has sent down to you a Reminder, (the Qur'an and He has also sent to you) a messenger...65:11) Other commentators have preferred other interpretations. For instance some say that the word dhikr ('Reminder' ) refers to the Holy Prophet ﷺ himself, and the word 'messenger' is an explanatory complement to the word 'dhikr', because abundance of his remembering Allah made him a personified Remembrance of Allah. [ Ruh ] 1[ 1] This explanation is based on the premise that 'dhikr' in this verse means 'Allah's remembrance'. However, it also means 'reminder'. Taken in this sense, the word 'messenger' in the verse can be easily interpreted as an explanatory complement to the word 'dhikr', because the Holy Prophet is a 'Reminder' to the entire mankind. Our translation in the text is based on this connotation. (Muhammad Taqi Usmani)

An Apostle who recites before you the explicating revelations of God that He may bring those who believe and do the right out of darkness into light. Whosoever believes in God and does the right, He will admit into gardens with rivers flowing by, where they will abide for ever. How excellent a provision has God made for him

The Noble Messenger who recites the clear verses of Allah to you, so that he may take those who accept faith and do good deeds, away from the realms of darkness towards light; and whoever accepts faith in Allah and does good deeds, Allah will admit him into Gardens beneath which rivers flow, to abide in them for ever and ever; indeed Allah has kept an excellent sustenance for him.

a Messenger reciting to you the signs of God, clear signs, that He may bring forth those who believe and do righteous deeds from the shadows into the light. Whosoever believes in God, and does righteousness, He will admit him to gardens underneath which rivers flow; therein they shall dwell for ever and ever. God has made for him a goodly provision.

[He has sent] an apostle who conveys unto you God's clear messages, so that He might those who have attained to faith and do righteous deeds out of the depths of darkness into the light. And whoever believes in God and does what is right and just, him will He admit into gardens through which running waters flow, therein to abide beyond the count of time: indeed, a most goodly provision will God have granted him!

An apostle reciting Unto you the revelations of Allah as evidences, that he may bring forth those who believe and work righteous works from darknesses into light. And whosoever believeth in Allah and worketh righteously, him He will cause to enter Gardens whereunder rivers flow, as abiders for evermore. Surely Allah hath made for him an excellent provision.

(And has also sent to you) a Messenger (Muhammad SAW), who recites to you the Verses of Allah (the Quran) containing clear explanations, that He may take out, those who believe and do righteous good deeds from the darkness (of polytheism and disbelief) to the light (of Monotheism and true Faith). And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow (Paradise), to dwell therein forever. Allah has indeed granted for him an excellent provision.

A messenger who recites to you God’s Verses, clear and distinct, that he may bring those who believe and work righteousness from darkness into light. Whoever believes in God and acts with integrity, He will admit him into gardens beneath which rivers flow, therein to abide forever. God has given him an excellent provision.

a Messenger who rehearses to you Allah's verses that clearly expound the Guidance so that He may bring out those that believe and act righteously, from every kind of darkness into light. He will admit whosoever believes in Allah and acts righteously to Gardens beneath which rivers flow. They shall abide in them forever. For such has Allah made an excellent provision.

A Messenger, who recites to you the Ayat of Allah containing clear explanations, that He may take out those who believe and do righteous good deeds, from the darkness to the light. And whosoever believes in Allah and performs righteous deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.

A messenger reciting unto you the revelations of Allah made plain, that He may bring forth those who believe and do good works from darkness unto light. And whosoever believeth in Allah and doeth right, He will bring him into Gardens underneath which rivers flow, therein to abide for ever. Allah hath made good provision for him.

an apostle reciting to you the manifest signs of Allah that He may bring out those who have faith and do righteous deeds from darkness into light. And whoever has faith in Allah and does righteous deeds, He shall admit him into gardens with streams running in them, to remain in them forever. Allah has certainly granted him an excellent provision.

a Messenger reciting to you the verses, clear verses of Allah, so that he may bring forth those who believe and do good deeds from the darkness into thelight. Whosoever believes in Allah and does good deeds He will admit to Gardens underneath which rivers flow where they shall live for ever and ever. For those, Allah has made a goodly provision.

[He sent] a Messenger [Muhammad] reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision.

a Messenger who recites to you the illustrious revelations of God, to bring the righteously striving believers out of darkness into light. God will admit those who believe in Him and act righteously to Paradise wherein streams flow, and they will live therein forever. God will provide them with excellent sustenance.

An Apostle who recites to you the clear communications of Allah so that he may bring forth those who believe and do good deeds from darkness into light; and whoever believes in Allah and does good deeds, He will cause him to enter gardens beneath which rivers now, to abide therein forever, Allah has indeed given him a goodly sustenance.

Rasoolan yatloo AAalaykum <u>a</u>y<u>a</u>ti All<u>a</u>hi mubayyin<u>a</u>tin liyukhrija alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti mina a<b>l</b><i><u>thth</u></i>ulum<u>a</u>ti il<u>a</u> a<b>l</b>nnoori waman yumin bi<b>A</b>ll<u>a</u>hi wayaAAmal <u>sa</u>li<u>h</u>an yudkhilhu jann<u>a</u>tin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> abadan qad a<u>h</u>sana All<u>a</u>hu lahu rizq<u>a</u><b>n</b>

and a messenger who conveys to you God's clear messages, so that he might lead those, who believe and do good deeds, out of darkness into light. God will admit those who believe in Him and do good deeds into Gardens with rivers flowing through them, where they will remain forever. God has indeed made excellent provision for them.

An Messenger, who rehearses to you the Signs of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness, He will admit to Gardens beneath which Rivers flow, to dwell therein for ever: Allah has indeed granted for them a most excellent Provision.

65

رَّسُولًا يَتْلُوا۟ عَلَيْكُمْ ءَايَٰتِ ٱللَّهِ مُبَيِّنَٰتٍ لِّيُخْرِجَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَٰلِحًا يُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا قَدْ أَحْسَنَ ٱللَّهُ لَهُۥ رِزْقًا

This reminder is a Messenger of His who recites His clear verses to you, wherein there is no ambiguity, in the hope that he removes those who have faith in Allah and believe in His Messenger and do good deeds, from the darkness of deviance into the light of guidance. And whoever has faith in Allah and does good deeds, Allah will enter them into gardens under the palaces and trees of which rivers flow, and wherein they will reside forever. Verily Allah will sustain them well by entering them into a Paradise, the bounties of which shall never finish.

This reminder is a Messenger of His who recites His clear verses to you, wherein there is no ambiguity, in the hope that he removes those who have faith in Allah and believe in His Messenger and do good deeds, from the darkness of deviance into the light of guidance. And whoever has faith in Allah and does good deeds, Allah will enter them into gardens under the palaces and trees of which rivers flow, and wherein they will reside forever. Verily Allah will sustain them well by entering them into a Paradise, the bounties of which shall never finish.

It is God who created several skies, and as many earths. The commandment is sent down among them so that you may know that God has power over everything, and everything is held within the knowledge of God.

It is Allah Who has created the seven heavens, and seven earthly worlds like them; the command descends within them, so that you may know that Allah is Able to do all things, and that Allah’s knowledge encompasses everything.

It is God who created seven heavens, and of earth their like, between them the Command descending, that you may know that God is powerful over everything and that God encompasses everything in knowledge.

GOD is He who has created seven heavens, and, like them, [the many aspects] of the earth. Through all of them flows down from on high, unceasingly, His [creative] will, so that you might come to know that God has the power to will anything, and that God encompasses all things with His knowledge.

Allah it is Who hath created seven heavens, and of the earth the like thereof; the commandment cometh down between them, that ye may know that Allah is over everything Potent, and that Allah! He encompasseth everything in knowledge.

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge.

God is He Who created seven heavens, and their like of earth. The command descends through them, so that you may know that God is Capable of everything, and that God Encompasses everything in knowledge.

Allah it is He Who created seven heavens, and, like them, the earth. His commandment descends among them. (All this is being stated so that you know) that Allah has power over everything, and that Allah encompasses all things in His knowledge.

It is Allah Who has created seven heavens and of the earth the like thereof. His command descends between them, that you may know that Allah has power over all things, and that Allah surrounds all things with (His) knowledge.

Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge.

It is Allah who has created seven heavens, and of the earth [a number] similar to them. The command gradually descends through them, that you may know that Allah has power over all things, and that Allah comprehends all things in knowledge.

It is Allah who has created the seven heavens, and of the earth their like, and the Command descends between them so that you know Allah is powerful over all things, and that Allah encompasses everything in knowledge.

It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.

It is God who has created the seven heavens and a like number of earths. His commandments are sent between them, so that you would know that God has power over all things and that His knowledge encompasses all.

Allah is He Who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.

All<u>a</u>hu alla<u>th</u>ee khalaqa sabAAa sam<u>a</u>w<u>a</u>tin wamina alar<u>d</u>i mithlahunna yatanazzalu alamru baynahunna litaAAlamoo anna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeerun waanna All<u>a</u>ha qad a<u>hat</u>a bikulli shayin AAilm<u>a</u><b>n</b>

It is God who created the seven heavens and the same number of earths. His commandment descends among them, so that you may know that God has power over all things; and that He encompasses all things with His knowledge.

Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.

65

ٱللَّهُ ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍ وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ ٱلْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًۢا

Allah is the one who created the seven heavens. He also created seven earths just like He created seven heavens. His instructions related to matters of the universe and religion descend through the heavens. Perhaps this will make you realise that Allah is capable of everything, and that He be glorified has encompassed everything with His knowledge; nothing is hidden from Him in the heavens or the earth.

Allah is the one who created the seven heavens. He also created seven earths just like He created seven heavens. His instructions related to matters of the universe and religion descend through the heavens. Perhaps this will make you realise that Allah is capable of everything, and that He be glorified has encompassed everything with His knowledge; nothing is hidden from Him in the heavens or the earth.

<p>Where are the Seven Earths and in at Form?</p><p>اللَّـهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْ‌ضِ مِثْلَهُنَّ (Allah is the One who has created seven skies, and their like from earth...65:12). This verse indicates that there are seven earths as there are seven heavens, but the question is where these earths are and in what shape or form. Are they in the form of seven layers one above the other, or each earth is separate from the other. If they form layers one above the other, is there a distance between two earths, just as there is a distance between two heavens? Are there separate creatures living on each earth, just as separate types of angels are residing in every heaven? Is there air, wind, atmosphere and so forth on each earth? Or, are these layers of earth joined and compact with each other? The Qur'an is silent on these questions. There are Traditions reported on these questions, but the leading authorities of Traditions disagree about their authenticity. Some scholars have authenticated them and others have graded them as 'fabricated'. Rationally all findings are possible, and none of our religious or mundane needs are dependent on resolving these issues, nor will we be questioned about them in the grave or at Resurrection, so that we need to do research about the seven earths, their locale or their inhabitants. The safest position is to believe that there are seven earths as there are seven skies. Allah has created them with His Supreme Creative Power. Qur'an has mentioned this much only. If the Qur'an did not find it necessary to give a detailed account of it, there is no need for us to think about it or research it. This was the attitude of our pious predecessors. They formulated the following policy ابھموا ما ابھمہ اللہ ـ” Leave unexplained what Allah has left unexplained" as long as it does not contain any injunction for us to follow, nor does it concern our religious or mundane need. This commentary has been written for the common readers. Purely academic issues have not been included here which might not be needed for them.</p><p>يَتَنَزَّلُ الْأَمْرُ‌ بَيْنَهُنَّ (The Command descend among them...65:12) The verse purports to say that Divine commands and decrees are revealed and work in the seven heavens and in the seven earths. The Divine commands or decrees operate in two ways: [ 1] Tashri` i; and [ 2] Takwini. Tashri’ i command refers to laws Divinely prescribed for people who are legally obligated to observe them. The Divinely legislated laws are revealed through the angels to the Prophets (علیہم السلام) to be passed on to the humans and jinns. These laws pertain to articles of faith, worship, good morals, transactions and way of living. Adherence to them attracts reward and flouting them entails punishment. Takwini laws pertain to the Divine decrees in connection with the creation of the universe or bringing it into existence from the realm of non-existence, its gradual growth and development, its phenomena of depletion and replenishment, and the phenomena of life and death. These decrees encompass the entire Divine creation. Therefore, if it be proved that between two earths there is atmosphere and distance, and that some kind of creatures inhabits it, even if that kind of creature is not legally bound by the Shari` ah laws, the description يَتَنَزَّلُ الْأَمْرُ‌ 'The Command descend among them...65:12) will still apply, because Allah's Takwini decrees encompass them as well. And Allah, the Pure and Exalted, knows best!</p><p>Al-hamdu1i11ah</p><p>The Commentary on</p><p>Surah At-Talaq</p><p>Ends here</p>

Where are the Seven Earths and in at Form?اللَّـهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْ‌ضِ مِثْلَهُنَّ (Allah is the One who has created seven skies, and their like from earth...65:12). This verse indicates that there are seven earths as there are seven heavens, but the question is where these earths are and in what shape or form. Are they in the form of seven layers one above the other, or each earth is separate from the other. If they form layers one above the other, is there a distance between two earths, just as there is a distance between two heavens? Are there separate creatures living on each earth, just as separate types of angels are residing in every heaven? Is there air, wind, atmosphere and so forth on each earth? Or, are these layers of earth joined and compact with each other? The Qur'an is silent on these questions. There are Traditions reported on these questions, but the leading authorities of Traditions disagree about their authenticity. Some scholars have authenticated them and others have graded them as 'fabricated'. Rationally all findings are possible, and none of our religious or mundane needs are dependent on resolving these issues, nor will we be questioned about them in the grave or at Resurrection, so that we need to do research about the seven earths, their locale or their inhabitants. The safest position is to believe that there are seven earths as there are seven skies. Allah has created them with His Supreme Creative Power. Qur'an has mentioned this much only. If the Qur'an did not find it necessary to give a detailed account of it, there is no need for us to think about it or research it. This was the attitude of our pious predecessors. They formulated the following policy ابھموا ما ابھمہ اللہ ـ” Leave unexplained what Allah has left unexplained" as long as it does not contain any injunction for us to follow, nor does it concern our religious or mundane need. This commentary has been written for the common readers. Purely academic issues have not been included here which might not be needed for them.يَتَنَزَّلُ الْأَمْرُ‌ بَيْنَهُنَّ (The Command descend among them...65:12) The verse purports to say that Divine commands and decrees are revealed and work in the seven heavens and in the seven earths. The Divine commands or decrees operate in two ways: [ 1] Tashri` i; and [ 2] Takwini. Tashri’ i command refers to laws Divinely prescribed for people who are legally obligated to observe them. The Divinely legislated laws are revealed through the angels to the Prophets (علیہم السلام) to be passed on to the humans and jinns. These laws pertain to articles of faith, worship, good morals, transactions and way of living. Adherence to them attracts reward and flouting them entails punishment. Takwini laws pertain to the Divine decrees in connection with the creation of the universe or bringing it into existence from the realm of non-existence, its gradual growth and development, its phenomena of depletion and replenishment, and the phenomena of life and death. These decrees encompass the entire Divine creation. Therefore, if it be proved that between two earths there is atmosphere and distance, and that some kind of creatures inhabits it, even if that kind of creature is not legally bound by the Shari` ah laws, the description يَتَنَزَّلُ الْأَمْرُ‌ 'The Command descend among them...65:12) will still apply, because Allah's Takwini decrees encompass them as well. And Allah, the Pure and Exalted, knows best!Al-hamdu1i11ahThe Commentary onSurah At-TalaqEnds here

<h2 class="title">Allah's Perfect Power</h2><p>Allah the Exalted asserts His perfect power and infinite greatness, so that the great religion that He has legislated is honored and implemented,</p><div class="text_uthmani arabic">اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ</div><p>(It is Allah Who has created seven heavens) Allah said in similar Ayat, like what Prophet Nuh said to his people,</p><div class="text_uthmani arabic">أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً </div><p>(See you not how Allah has created the seven heavens one above another) (71:15), and,</p><div class="text_uthmani arabic">تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ</div><p>(The seven heavens and the earth and all that is therein, glorify him.) (17:44) Allah's statement,</p><div class="text_uthmani arabic">وَمِنَ الاٌّرْضِ مِثْلَهُنَّ</div><p>(and of the earth the like thereof.) means, He created seven earths. In the Two Sahihs, there is a Hadith that states,</p><div class="text_uthmani arabic">«مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِين»</div><p>(Whoever usurps the land of somebody unjustly, even if it was a mere hand span, then his neck will be encircled with it down to the seven earths.) And in Sahih Al-Bukhari the wording is:</p><div class="text_uthmani arabic">«خُسِفَ بِهِ إِلَى سَبْعِ أَرَضِين»</div><p>(...he will sink down to the seven earths.) In the beginning of my book, Al-Bidayah wan-Nihayah, I mentioned the various narrations for this Hadith when I narrated the story of the creation of the earth. All the thanks and praise is due to Allah. Those who explained this Hadith to mean the seven continents have brought an implausible explanation that contradicts the letter of the Qur'an and the Hadith without having proof. This is the end of the Tafsir of Surat At-Talaq, all the thanks and praise is due to Allah.</p>

Allah's Perfect PowerAllah the Exalted asserts His perfect power and infinite greatness, so that the great religion that He has legislated is honored and implemented,اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ(It is Allah Who has created seven heavens) Allah said in similar Ayat, like what Prophet Nuh said to his people,أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً (See you not how Allah has created the seven heavens one above another) (71:15), and,تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ(The seven heavens and the earth and all that is therein, glorify him.) (17:44) Allah's statement,وَمِنَ الاٌّرْضِ مِثْلَهُنَّ(and of the earth the like thereof.) means, He created seven earths. In the Two Sahihs, there is a Hadith that states,«مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِين»(Whoever usurps the land of somebody unjustly, even if it was a mere hand span, then his neck will be encircled with it down to the seven earths.) And in Sahih Al-Bukhari the wording is:«خُسِفَ بِهِ إِلَى سَبْعِ أَرَضِين»(...he will sink down to the seven earths.) In the beginning of my book, Al-Bidayah wan-Nihayah, I mentioned the various narrations for this Hadith when I narrated the story of the creation of the earth. All the thanks and praise is due to Allah. Those who explained this Hadith to mean the seven continents have brought an implausible explanation that contradicts the letter of the Qur'an and the Hadith without having proof. This is the end of the Tafsir of Surat At-Talaq, all the thanks and praise is due to Allah.

O PROPHET, WHY should you forbid (yourself) what God has made lawful for you, in order to please your wives? Yet God is forgiving and kind.

O dear Prophet (Mohammed – peace and blessings be upon him)! Why do you forbid for yourself the things that Allah has made lawful for you? You wish to please some of your wives; and Allah is Oft Forgiving, Most Merciful.

O Prophet, why forbiddest thou what God has made lawful to thee, seeking the good pleasure of thy wives? And God is All-forgiving, All-compassionate.

O PROPHET! Why dost thou, out of a desire to please [one or another of] thy wives, impose [on thyself] a prohibition of something that God has made lawful to thee? But God is much-forgiving, a dispenser of grace:

O prophet! why makest thou unlawful that which Allah hath made lawful Unto thee, seeking the good-will of thy wives! And Allah is Forgiving, Merciful.

O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.

O prophet! Why do you prohibit what God has permitted for you, seeking to please your wives? God is Forgiving and Merciful.

O Prophet, why do you forbid what Allah has made lawful for you? Is it to please your wives? Allah is Most Forgiving, Most Compassionate.

O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives And Allah is Oft-Forgiving, Most Merciful.

O Prophet! Why bannest thou that which Allah hath made lawful for thee, seeking to please thy wives? And Allah is Forgiving, Merciful.

O Prophet! Why do you disallow [yourself] what Allah has made lawful for you, seeking to please your wives? And Allah is all-forgiving, all-merciful.

O Prophet, why do you forbid that which Allah has made lawful to you. Do you seek to please your wives' Allah is the Forgiving, the Most Merciful.

O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.

Prophet, in seeking the pleasure of your wives, why do you make unlawful that which God has made lawful. God is All-forgiving and All-merciful.

O Prophet! why do you forbid (yourself) that which Allah has made lawful for you; you seek to please your wives; and Allah is Forgiving, Merciful.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nnabiyyu lima tu<u>h</u>arrimu m<u>a</u> a<u>h</u>alla All<u>a</u>hu laka tabtaghee mar<u>da</u>ta azw<u>a</u>jika wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

Prophet, why in your desire to please your wives, do you impose a ban on what God has made lawful to you? God is forgiving and merciful.

O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful.

66

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يَٰٓأَيُّهَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ تَبْتَغِى مَرْضَاتَ أَزْوَٰجِكَ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

O Messenger! Why do you make impermissible that which Allah has made permissible for you, i.e. making use of your servant girl Mariah, wanting to please your wives in doing so after they expressed protective jealousy over her? Allah is Forgiving towards you and is Merciful to you.

O Messenger! Why do you make impermissible that which Allah has made permissible for you, i.e. making use of your servant girl Mariah, wanting to please your wives in doing so after they expressed protective jealousy over her? Allah is Forgiving towards you and is Merciful to you.

<p>Commentary</p><p>Cause of Revelation</p><p>It is recorded in Sahih of Bukhari and in other collection of Ahadith, on the authority of Sayyidah ` A'ishah ؓ that it was a daily practice of the Messenger of Allah to visit each of his wives after ` asr prayer for a short time inquiring about their welfare. Once he visited Sayyidah Zainab ؓ and spent more time with her than normal and had some honey offered by her. Sayyidah ` A'ishah ؓ says: "I developed some envy and in consultation with Hafsah ؓ decided that when the Messenger of Allah ﷺ would visit any one of us, she should say to him 'you have had Maghafir', (a herb that resembled gum with a slightly unpleasant smell.) "1 They executed their plan. The Messenger of Allah ﷺ said: "I have not had any Maghafir. I only had some honey." The Holy wife said: "It is possible that the honeybee might have sat on the Maghafir shrub and drank its nectar. The Messenger of Allah ﷺ ، because of his natural dislike for unpleasant odour, swore and promised not to take honey any more. However, he did not want the feelings of Sayyidah Zainab ؓ to be hurt, and therefore he said to his wife that the incident should be kept secret and should not be recounted to anyone else. But she told about it to another wife.</p><p>[ 1] It should be noted here that these words were spoken by them in an interrogative accent, and therefore it was not a false statement. (Muhammad Taqi Usmani).</p><p>Some reports say that it was at the house of Sayyidah Hafsah that he was served with honey, and that the wives who planned were Sayyidah ` A'ishah, Saudah and Safiyyah ؓ . Other reports recount the incident in other ways. It is possible that many incidents of similar nature might have taken place and these verses were revealed after them. [ Bayan-ul-Qur’ an ].</p><p>In brief, these verses tell us that the Messenger of Allah ﷺ banned a lawful thing [ honey ] on himself by swearing an oath. If such an act is done for a genuine need or expedience, [ maslahah ], it is permissible; it is not a sin. But the incident does not show that there was no such need for him to have the trouble of baning a lawful thing on himself. He had done this for the pleasure of his holy wives. In such circumstances, it was not necessary for him to have pleased them. Therefore, the verse, compassionately addresses the Holy Prophet ا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّ‌مُ مَا أَحَلَّ اللَّـهُ لَكَ ۖ تَبْتَغِي مَرْ‌ضَاتَ أَزْوَاجِكَ ۚ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ ( O Prophet, why do you ban (on yourself) something that Allah has made lawful for you, seeking the pleasure of 'your wives? And Allah is Most-Forgiving, Very Merciful... 66:1) According to the principles of general stylistics, the Qur'an does not address the Holy Prophet' by his name but by his Prophetic title thus: '0 Prophet' which is his special honour. Although this is a loving question posed by way of compassion, it could have created the misunderstanding that he has committed a major error and he is being questioned about it. The concluding phrase allays this suspicion: وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ; meaning that even if it would have been a sin (for the sake of argument), then 'Allah is Most-Forgiving, Very Merciful.'</p><p>Ruling</p><p>There are three ways in which one can prohibit a 'lawful thing' for himself, the details of which were given under verse [ 87] of Surah Al-Ma` idah in Ma’ ariful Qur'an Vol.3/pp239-241. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّ‌مُوا طَيِّبَاتِ مَا أَحَلَّ اللَّـهُ لَكُمْ '0 those who believe, do not make unlawful good things that Allah has made lawful for you__[ 5:87] The three ways may be summarised here thus: [ 1] If someone holds a lawful thing as unlawful as part of his religious belief, it is kufr and an enormous sin. [ 2] If he does not believe it as unlawful in religion, but bans something on himself by swearing an oath without any need to do so, it is a sinful act, and it is necessary for him to break the oath and expiate, which will be discussed later. However, If this is done for some need or advantage, it is permissible but undesirable. [ 3] If someone neither believes a lawful thing to be unlawful, nor swears an oath to ban it on himself, but makes a resolve in his/her mind to abandon the lawful thing for ever. If this resolution for permanent abandonment is with the intention of reward, it would be an innovation (bid'ah) in the established religion and monasticism which is a reproachable sin. If such a restriction is not with the intention of reward, but rather for some other reason, such as for treatment of a physical ailment or spiritual malady, it is absolutely permissible. Reports about some noble Sufis who abandoned some lawful things fall under this last category.</p><p>In this incident, the Messenger of Allah ﷺ swore an oath to abstain from honey. After the revelation of the verse, he broke the oath and expiated for it. As reported in Ad-Durr-ul-Manthur, he emancipated a slave in payment of his expiation. [ Bayan-ul-Qur’ an ]</p>

CommentaryCause of RevelationIt is recorded in Sahih of Bukhari and in other collection of Ahadith, on the authority of Sayyidah ` A'ishah ؓ that it was a daily practice of the Messenger of Allah to visit each of his wives after ` asr prayer for a short time inquiring about their welfare. Once he visited Sayyidah Zainab ؓ and spent more time with her than normal and had some honey offered by her. Sayyidah ` A'ishah ؓ says: "I developed some envy and in consultation with Hafsah ؓ decided that when the Messenger of Allah ﷺ would visit any one of us, she should say to him 'you have had Maghafir', (a herb that resembled gum with a slightly unpleasant smell.) "1 They executed their plan. The Messenger of Allah ﷺ said: "I have not had any Maghafir. I only had some honey." The Holy wife said: "It is possible that the honeybee might have sat on the Maghafir shrub and drank its nectar. The Messenger of Allah ﷺ ، because of his natural dislike for unpleasant odour, swore and promised not to take honey any more. However, he did not want the feelings of Sayyidah Zainab ؓ to be hurt, and therefore he said to his wife that the incident should be kept secret and should not be recounted to anyone else. But she told about it to another wife.[ 1] It should be noted here that these words were spoken by them in an interrogative accent, and therefore it was not a false statement. (Muhammad Taqi Usmani).Some reports say that it was at the house of Sayyidah Hafsah that he was served with honey, and that the wives who planned were Sayyidah ` A'ishah, Saudah and Safiyyah ؓ . Other reports recount the incident in other ways. It is possible that many incidents of similar nature might have taken place and these verses were revealed after them. [ Bayan-ul-Qur’ an ].In brief, these verses tell us that the Messenger of Allah ﷺ banned a lawful thing [ honey ] on himself by swearing an oath. If such an act is done for a genuine need or expedience, [ maslahah ], it is permissible; it is not a sin. But the incident does not show that there was no such need for him to have the trouble of baning a lawful thing on himself. He had done this for the pleasure of his holy wives. In such circumstances, it was not necessary for him to have pleased them. Therefore, the verse, compassionately addresses the Holy Prophet ا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّ‌مُ مَا أَحَلَّ اللَّـهُ لَكَ ۖ تَبْتَغِي مَرْ‌ضَاتَ أَزْوَاجِكَ ۚ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ ( O Prophet, why do you ban (on yourself) something that Allah has made lawful for you, seeking the pleasure of 'your wives? And Allah is Most-Forgiving, Very Merciful... 66:1) According to the principles of general stylistics, the Qur'an does not address the Holy Prophet' by his name but by his Prophetic title thus: '0 Prophet' which is his special honour. Although this is a loving question posed by way of compassion, it could have created the misunderstanding that he has committed a major error and he is being questioned about it. The concluding phrase allays this suspicion: وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ; meaning that even if it would have been a sin (for the sake of argument), then 'Allah is Most-Forgiving, Very Merciful.'RulingThere are three ways in which one can prohibit a 'lawful thing' for himself, the details of which were given under verse [ 87] of Surah Al-Ma` idah in Ma’ ariful Qur'an Vol.3/pp239-241. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّ‌مُوا طَيِّبَاتِ مَا أَحَلَّ اللَّـهُ لَكُمْ '0 those who believe, do not make unlawful good things that Allah has made lawful for you__[ 5:87] The three ways may be summarised here thus: [ 1] If someone holds a lawful thing as unlawful as part of his religious belief, it is kufr and an enormous sin. [ 2] If he does not believe it as unlawful in religion, but bans something on himself by swearing an oath without any need to do so, it is a sinful act, and it is necessary for him to break the oath and expiate, which will be discussed later. However, If this is done for some need or advantage, it is permissible but undesirable. [ 3] If someone neither believes a lawful thing to be unlawful, nor swears an oath to ban it on himself, but makes a resolve in his/her mind to abandon the lawful thing for ever. If this resolution for permanent abandonment is with the intention of reward, it would be an innovation (bid'ah) in the established religion and monasticism which is a reproachable sin. If such a restriction is not with the intention of reward, but rather for some other reason, such as for treatment of a physical ailment or spiritual malady, it is absolutely permissible. Reports about some noble Sufis who abandoned some lawful things fall under this last category.In this incident, the Messenger of Allah ﷺ swore an oath to abstain from honey. After the revelation of the verse, he broke the oath and expiated for it. As reported in Ad-Durr-ul-Manthur, he emancipated a slave in payment of his expiation. [ Bayan-ul-Qur’ an ]

<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">Allah censures His Prophet for Prohibiting Himself from what He has allowed for Him In the Book</h2><p>Al-Bukhari recorded that `Ubayd bin `Umayr said that he heard `A'ishah claiming that Allah's Messenger used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet entered upon either of us, we would say, `I smell Maghafir on you. Have you eaten Maghafir' When he entered upon one of us, she said that to him. He replied (to her),</p><div class="text_uthmani arabic">«لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَه»</div><p>(No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed;</p><div class="text_uthmani arabic">يأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ اللَّهُ لَكَ</div><p>(O Prophet! Why do you fobid that which Allah has allowed to you) up to,</p><div class="text_uthmani arabic">إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا</div><p>(If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to `A'ishah and Hafsah.</p><div class="text_uthmani arabic">وَإِذَ أَسَرَّ النَّبِىُّ إِلَى بَعْضِ أَزْوَجِهِ حَدِيثاً</div><p>(And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying,</p><div class="text_uthmani arabic">«بَلْ شَرِبْتُ عَسَلًا»</div><p>(But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying,</p><div class="text_uthmani arabic">«وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا»</div><p>(I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The `Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from `A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that `A'ishah said, "Allah's Messenger liked sweets and honey. After performing the `Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of `Umar, and stayed with her more than his usual stay. I (`A'ishah) became jealous and asked about that. It was said to me, `A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, `By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam`ah, `When the Messenger visits you and draws close to you, say to him, `Have you eaten Maghafir' And when he says to you, `No', then ask him, `What is this odor' He will say to you, `Hafsah has given me a drink of honey.' Then you should say to him, `The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, `It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger came near her, she said, `O Messenger of Allah! Did you eat Maghafir' He said, `No.' She again said, `Then what is this odor' He said,</p><div class="text_uthmani arabic">«سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَل»</div><p>(Hafsah gave me honey to drink.) She said, `The honeybees might have eaten from `Urfut.')" `A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, `O Messenger of Allah, should I not give you that (drink)' He said,</p><div class="text_uthmani arabic">«لَا حَاجَةَ لِي فِيه»</div><p>(I do not need it.) Sawdah said, `By Allah! We have prevented him from drinking honey.' I said to her, `Keep quiet!"' Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, `A'ishah said, "The Messenger of Allah used to hate to have a bad odor coming from him" This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said,</p><div class="text_uthmani arabic">«بَلْ شَرِبْتُ عَسَلًا»</div><p>(No, I had some honey.) They said that the bees ate from a tree that is called Al-`Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through `Urwah from `A'ishah, mentions that it was Hafsah who gave the Prophet the honey. In another narration collected from `Ubayd bin `Umayr, from `A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet , while `A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that `A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn `Abbas said, "I was eager to ask `Umar about the two ladies among the wives of the Prophet , about whom Allah said,</p><div class="text_uthmani arabic">إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا</div><p>(If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with `Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, `O Commander of the faithful! Who were the two ladies among the wives of the Prophet , to whom Allah said,</p><div class="text_uthmani arabic">إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا</div><p>(If you two turn in repentance to Allah your hearts are indeed so inclined)' `Umar said, `I am astonished at your question, O Ibn `Abbas."' - Az-Zuhri (a subnarrator) said that `Umar did not like the question, but he still answered it, saying that they were `A'ishah and Hafsah. "Then `Umar went on relating the story and said, `We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-`Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, `Why do you dislike me talking back to you By Allah, the wives of the Prophet talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, `Do you talk back to Allah's Messenger' She said, `Yes.' I asked, `Does any of you keep Allah's Messenger angry all day long, until night' She replied, `Yes.' I said, `Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant `A'ishah.</p><p>I, and an Ansari neighbor of mine used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, `What is it Have Ghassan come' He replied that it was worse and more serious than that, adding that Allah's Messenger had divorced all his wives. I said, `Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, `Has Allah's Messenger divorced all of you' She replied, `I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet to ask for his permission to see me, and the boy went in and then came out saying, `I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, `Will you get the permission for `Umar' He went in and then came out saying, `I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, `Will you get the permission for `Umar' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, `Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet.</p><p>I said, `Have you divorced your wives, O Allah's Messenger' He raised his eyes to me and replied no. I said, `Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, `Why do you dislike that I talk back to you By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, `Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger In that case, she would be ruined.' On that the Prophet smiled. I then said, `O Allah's Messenger! I went to Hafsah and said to her, `Do not be tempted to imitate your companion (`A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet smiled again. When I saw him smiling, I said, `Does the Messenger feel calm' He said, `Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, `Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet sat upright and said,</p><div class="text_uthmani arabic">«أَفِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا»</div><p>(O Ibn Al-Khattab! Do you have any doubt These people have been given rewards of their good deeds in this world only.) I asked the Prophet , `Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn `Abbas, who said, "For a whole year, I was eager to ask `Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, `O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet "' This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn `Abbas asked, "Who are the two women about whom Allah the Exalted said,</p><div class="text_uthmani arabic">وَإِن تَظَاهَرَا عَلَيْهِ</div><p>(but if you help one another against him, )" `Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn `Abbas said that `Umar bin Al-Khattab said to him, "When Allah's Messenger stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, `Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, `I must investigate this news today."' So he mentioned the Hadith in which he went to `A'ishah and Hafsah and admonished them. He then said, `I went in and found Rabah, the servant of Allah's Messenger , sitting on a window sill. I called, `O Rabah, seek permission for me from Allah's Messenger."' He then mentioned the story as we mentioned above. `Umar continued, "I said, `O Messenger of Allah, what trouble do you feel from your wives If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said,</p><div class="text_uthmani arabic">عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ</div><p>(Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and,</p><div class="text_uthmani arabic">وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَـهُ وَجِبْرِيلُ وَصَـلِحُ الْمُؤْمِنِينَ وَالْمَلَـئِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ</div><p>(but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, `Messenger of Allah, have you divorced them' He said, `No.' I stood at the door of the Masjid and called out at the top of my voice, `The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed,</p><div class="text_uthmani arabic">وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ الاٌّمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِى الاٌّمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ</div><p>(When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa`id bin Jubayr, `Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah,</p><div class="text_uthmani arabic">وَصَـلِحُ الْمُؤْمِنِينَ</div><p>(and the righteous among the believers;) refers to Abu Bakr and `Umar. Al-Hasan Al-Basri added `Uthman to them. Layth bin Abi Sulaym said from Mujahid:</p><div class="text_uthmani arabic">وَصَـلِحُ الْمُؤْمِنِينَ</div><p>(and the righteous among the believers;) includes `Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them,</p><div class="text_uthmani arabic">عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ</div><p>(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67. `Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;</p><div class="text_uthmani arabic">وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى</div><p>(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet . So I advised them, saying, `Either stop bothering Allah's Messenger or Allah might provide him better wives than you. Al-Hasan Al-Basri added `Uthman to them. Layth bin Abi Sulaym said from Mujahid:</p><div class="text_uthmani arabic">وَصَـلِحُ الْمُؤْمِنِينَ</div><p>(and the righteous among the believers;) includes `Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them,</p><div class="text_uthmani arabic">عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ</div><p>(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67. `Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;</p><div class="text_uthmani arabic">وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى</div><p>(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet . So I advised them, saying, `Either stop bothering Allah's Messenger or Allah might provide him better wives than you. Abu `Abdur-Rahman As-Sulami, Abu Malik, Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi, and others.</p>

Which was revealed in Al-Madinahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful.Allah censures His Prophet for Prohibiting Himself from what He has allowed for Him In the BookAl-Bukhari recorded that `Ubayd bin `Umayr said that he heard `A'ishah claiming that Allah's Messenger used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet entered upon either of us, we would say, `I smell Maghafir on you. Have you eaten Maghafir' When he entered upon one of us, she said that to him. He replied (to her),«لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَه»(No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed;يأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ اللَّهُ لَكَ(O Prophet! Why do you fobid that which Allah has allowed to you) up to,إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا(If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to `A'ishah and Hafsah.وَإِذَ أَسَرَّ النَّبِىُّ إِلَى بَعْضِ أَزْوَجِهِ حَدِيثاً(And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying,«بَلْ شَرِبْتُ عَسَلًا»(But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying,«وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا»(I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The `Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from `A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that `A'ishah said, "Allah's Messenger liked sweets and honey. After performing the `Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of `Umar, and stayed with her more than his usual stay. I (`A'ishah) became jealous and asked about that. It was said to me, `A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, `By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam`ah, `When the Messenger visits you and draws close to you, say to him, `Have you eaten Maghafir' And when he says to you, `No', then ask him, `What is this odor' He will say to you, `Hafsah has given me a drink of honey.' Then you should say to him, `The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, `It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger came near her, she said, `O Messenger of Allah! Did you eat Maghafir' He said, `No.' She again said, `Then what is this odor' He said,«سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَل»(Hafsah gave me honey to drink.) She said, `The honeybees might have eaten from `Urfut.')" `A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, `O Messenger of Allah, should I not give you that (drink)' He said,«لَا حَاجَةَ لِي فِيه»(I do not need it.) Sawdah said, `By Allah! We have prevented him from drinking honey.' I said to her, `Keep quiet!"' Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, `A'ishah said, "The Messenger of Allah used to hate to have a bad odor coming from him" This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said,«بَلْ شَرِبْتُ عَسَلًا»(No, I had some honey.) They said that the bees ate from a tree that is called Al-`Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through `Urwah from `A'ishah, mentions that it was Hafsah who gave the Prophet the honey. In another narration collected from `Ubayd bin `Umayr, from `A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet , while `A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that `A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn `Abbas said, "I was eager to ask `Umar about the two ladies among the wives of the Prophet , about whom Allah said,إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا(If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with `Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, `O Commander of the faithful! Who were the two ladies among the wives of the Prophet , to whom Allah said,إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا(If you two turn in repentance to Allah your hearts are indeed so inclined)' `Umar said, `I am astonished at your question, O Ibn `Abbas."' - Az-Zuhri (a subnarrator) said that `Umar did not like the question, but he still answered it, saying that they were `A'ishah and Hafsah. "Then `Umar went on relating the story and said, `We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-`Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, `Why do you dislike me talking back to you By Allah, the wives of the Prophet talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, `Do you talk back to Allah's Messenger' She said, `Yes.' I asked, `Does any of you keep Allah's Messenger angry all day long, until night' She replied, `Yes.' I said, `Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant `A'ishah.I, and an Ansari neighbor of mine used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, `What is it Have Ghassan come' He replied that it was worse and more serious than that, adding that Allah's Messenger had divorced all his wives. I said, `Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, `Has Allah's Messenger divorced all of you' She replied, `I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet to ask for his permission to see me, and the boy went in and then came out saying, `I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, `Will you get the permission for `Umar' He went in and then came out saying, `I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, `Will you get the permission for `Umar' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, `Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet.I said, `Have you divorced your wives, O Allah's Messenger' He raised his eyes to me and replied no. I said, `Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, `Why do you dislike that I talk back to you By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, `Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger In that case, she would be ruined.' On that the Prophet smiled. I then said, `O Allah's Messenger! I went to Hafsah and said to her, `Do not be tempted to imitate your companion (`A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet smiled again. When I saw him smiling, I said, `Does the Messenger feel calm' He said, `Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, `Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet sat upright and said,«أَفِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا»(O Ibn Al-Khattab! Do you have any doubt These people have been given rewards of their good deeds in this world only.) I asked the Prophet , `Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn `Abbas, who said, "For a whole year, I was eager to ask `Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, `O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet "' This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn `Abbas asked, "Who are the two women about whom Allah the Exalted said,وَإِن تَظَاهَرَا عَلَيْهِ(but if you help one another against him, )" `Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn `Abbas said that `Umar bin Al-Khattab said to him, "When Allah's Messenger stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, `Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, `I must investigate this news today."' So he mentioned the Hadith in which he went to `A'ishah and Hafsah and admonished them. He then said, `I went in and found Rabah, the servant of Allah's Messenger , sitting on a window sill. I called, `O Rabah, seek permission for me from Allah's Messenger."' He then mentioned the story as we mentioned above. `Umar continued, "I said, `O Messenger of Allah, what trouble do you feel from your wives If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said,عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ(Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and,وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَـهُ وَجِبْرِيلُ وَصَـلِحُ الْمُؤْمِنِينَ وَالْمَلَـئِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ(but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, `Messenger of Allah, have you divorced them' He said, `No.' I stood at the door of the Masjid and called out at the top of my voice, `The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed,وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ الاٌّمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِى الاٌّمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ(When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa`id bin Jubayr, `Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah,وَصَـلِحُ الْمُؤْمِنِينَ(and the righteous among the believers;) refers to Abu Bakr and `Umar. Al-Hasan Al-Basri added `Uthman to them. Layth bin Abi Sulaym said from Mujahid:وَصَـلِحُ الْمُؤْمِنِينَ(and the righteous among the believers;) includes `Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them,عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67. `Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet . So I advised them, saying, `Either stop bothering Allah's Messenger or Allah might provide him better wives than you. Al-Hasan Al-Basri added `Uthman to them. Layth bin Abi Sulaym said from Mujahid:وَصَـلِحُ الْمُؤْمِنِينَ(and the righteous among the believers;) includes `Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them,عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67. `Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet . So I advised them, saying, `Either stop bothering Allah's Messenger or Allah might provide him better wives than you. Abu `Abdur-Rahman As-Sulami, Abu Malik, Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi, and others.

Surely God has sanctioned the dissolution of your vows. God is your Lord: He is all-knowing, and all-wise.

Allah has ordained expiation for your oaths; and Allah is your Master; and Allah is the All Knowing, the Wise.

God has ordained for you the absolution of your oaths. God is your Protector, and He is the All-knowing, the All-wise.

God has already enjoined upon you [O believers] the breaking and expiation of [such of] your oaths [as may run counter to what is right and just]: for, God is your Lord Supreme, and He alone is all-knowing, truly wise.

Surely Allah hath ordained for you absolution from your oaths; and Allah is your Patron and He is the Knower, the Wise.

Allah has already ordained for you (O men), the dissolution of your oaths. And Allah is your Maula (Lord, or Master, or Protector, etc.) and He is the All-Knower, the All-Wise.

God has decreed for you the dissolution of your oaths. God is your Master. He is the All-Knowing, the Most Wise.

Allah has prescribed for you a way for the absolution of your oaths. Allah is your Guardian. He is All-Knowing, Most Wise.

Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.

Allah hath made lawful for you (Muslims) absolution from your oaths (of such a kind), and Allah is your Protector. He is the Knower, the Wise.

Allah has certainly made lawful for you the dissolution of your oaths, and Allah is your master and He is the All-knowing, the All-wise.

Allah has absolved you from your oaths. Allah is your Guardian, the Knowing, the Wise.

Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.

God has shown you how to absolve yourselves of your oaths. He is your Guardian and is All-knowing and All-wise.

Allah indeed has sanctioned for you the expiation of your oaths and Allah is your Protector, and He is the Knowing the Wise.

Qad fara<u>d</u>a All<u>a</u>hu lakum ta<u>h</u>illata aym<u>a</u>nikum wa<b>A</b>ll<u>a</u>hu mawl<u>a</u>kum wahuwa alAAaleemu al<u>h</u>akeem<b>u</b>

God has already ordained that you be absolved of such oaths. God is your patron. He is the All Knowing, the Wise One.

Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom.

66

قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَٰنِكُمْ وَٱللَّهُ مَوْلَىٰكُمْ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ

Verily, Allah has legislated for you to break your oaths by giving expiation if you find something better than the oaths your took or if you go against them. Allah is your helper and He is The Knower of your circumstances and what is best for you; He is The Wise in His legislation and decree.

Verily, Allah has legislated for you to break your oaths by giving expiation if you find something better than the oaths your took or if you go against them. Allah is your helper and He is The Knower of your circumstances and what is best for you; He is The Wise in His legislation and decree.

<p>قَدْ فَرَ‌ضَ اللَّـهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ (Allah has prescribed [ the way on absolution from your oaths....66:2). This verse reminds that where it is necessary or better to break the oath, Allah has prescribed a way to absolve oneself from the liability of the oath by expiation, the details of which are given in other verses.</p>

قَدْ فَرَ‌ضَ اللَّـهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ (Allah has prescribed [ the way on absolution from your oaths....66:2). This verse reminds that where it is necessary or better to break the oath, Allah has prescribed a way to absolve oneself from the liability of the oath by expiation, the details of which are given in other verses.

When the Prophet told one of his wives something in confidence and she disclosed it, God revealed this to him. So he made some of it known to her, and held back some. When, however, he informed her about it, she asked: "Who told you this?" He said: "I was told this by the All-knowing, All-Informed."

And when the Holy Prophet confided a matter to one of his wives; so when she disclosed it and Allah conveyed this to the Holy Prophet, he told her part of it and held back a part; so when the Holy Prophet informed her about it, she said, “Who informed you?”; he said, “The All Knowing, the All Aware has informed me.”

And when the Prophet confided to one of his wives a certain matter; and then, when she told of it, and God disclosed that to him, he made known part of it, and turned aside from part; then, when he told her of it, she said, 'Who told thee this?' He said, 'I was told of it by the All-knowing, the All-aware.'

And lo! [It so happened that] the Prophet told something in confidence to one of his wives; and when she thereupon divulged it, and God made this known to him, he acquainted [others] with some of it and passed over some of it. And as soon as he let her know it, she asked, "Who has told thee this?" - [to which] he replied, "The All-Knowing, the All-Aware has told me."

And recall what time the Prophet confided a story Unto one of his spouses, then she disclosed it, and Allah apprised him thereof, he made known part thereof and Withheld part. Then, when he had apprised her of it, she said: who hath acquainted thee therewith! He said the Knower, the Aware hath acquainted me.

And (remember) when the Prophet (SAW) disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (Allah) has told me".

The Prophet told something in confidence to one of his wives. But when she disclosed it, and God made it known to him; he communicated part of it, and he avoided another part. Then, when he informed her of it, she said, “Who informed you of this?” He said, “The All-Knowing, the All-Informed, informed me.”

The Prophet confided something to one of his wives and then she disclosed it (to another); so after Allah revealed to the Prophet (that she had disclosed that secret), he made a part of it known to her and passed over a part of it. And when he told her about this (i.e., that she had disclosed the secret entrusted to her), she asked: “Who informed you of this?” He said: “I was told of it by He Who is All-Knowing, All-Aware.”

And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: "Who told you this" He said: "The All-Knower, the All-Aware has told me."

When the Prophet confided a fact unto one of his wives and when she afterward divulged it and Allah apprised him thereof, he made known (to her) part thereof and passed over part. And when he told it her she said: Who hath told thee? He said: The Knower, the Aware hath told me.

When the Prophet confided a matter to one of his wives, but when she divulged it [instead of guarding the secret] and Allah apprised him about it, he acquainted [her] with part of the matter and ignored part of it. So when he told her about it, she said, ‘Who informed you about it?’ He said, ‘The All-knowing and the All-aware has informed me.’

The Prophet confided a certain matter to one of his wives but thereafter she disclosed it, then Allah revealed what she had done to him. He made part of it known and another part not. And when he acquainted her with it, she said: 'Who has told you this' He replied: 'I was told of it by the Knower, the Aware'

And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted."

The Prophet told a secret to one of his wives telling her not to mention it to anyone else. When she divulged it, God informed His Prophet about this. The Prophet told his wife part of the information which he had received from God and ignored the rest. Then she asked, "Who informed you about this?" He replied, "The All-aware and All-knowing one has told me".

And when the prophet secretly communicated a piece of information to one of his wives-- but when she informed (others) of it, and Allah made him to know it, he made known part of it and avoided part; so when he informed her of it, she said: Who informed you of this? He said: The Knowing, the one Aware, informed me.

Wai<u>th</u> asarra a<b>l</b>nnabiyyu il<u>a</u> baAA<u>d</u>i azw<u>a</u>jihi <u>h</u>adeethan falamm<u>a</u> nabbaat bihi waa<i><u>th</u></i>harahu All<u>a</u>hu AAalayhi AAarrafa baAA<u>d</u>ahu waaAAra<u>d</u>a AAan baAA<u>d</u>in falamm<u>a</u> nabbaah<u>a</u> bihi q<u>a</u>lat man anbaaka h<u>atha</u> q<u>a</u>la nabbaaniya alAAaleemu alkhabeer<b>u</b>

The Prophet once told one of his wives something in confidence. She did not keep it secret and God informed him of this; he made known a part of it, and avoided [mentioning] part of it. When he spoke to his wife of this, she asked him who had told him about it. He replied, "The All Knowing, the All Aware One."

When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, "Who told thee this? "He said, "He told me Who knows and is well-acquainted (with all things)."

66

وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَٰذَا قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ

And remember when the Prophet (peace be upon him) mentioned something only to Ḥafṣah, and that was that he will never again go close to his wife Mariah. So after Ḥafṣah informed ‘Ā’ishah of the information, and Allah informed His Messenger of his secret having been spread, he reprimanded Ḥafṣah and told her part of what she had said, not mentioning another. So she asked him, “Who informed you of this?” He replied, “The Knower of everything and The Aware of every hidden thing informed me of it.”

And remember when the Prophet (peace be upon him) mentioned something only to Ḥafṣah, and that was that he will never again go close to his wife Mariah. So after Ḥafṣah informed ‘Ā’ishah of the information, and Allah informed His Messenger of his secret having been spread, he reprimanded Ḥafṣah and told her part of what she had said, not mentioning another. So she asked him, “Who informed you of this?” He replied, “The Knower of everything and The Aware of every hidden thing informed me of it.”

<p>وَإِذْ أَسَرَّ‌ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And [ remember ] when the Prophet ﷺ told one of his wives something in secret...66:3). The Holy Prophet ﷺ confided a certain secret in one of his wives. According to most versions of the authentic report, the 'secret' in this verse refers to the ban the Holy Prophet ﷺ imposed on himself about honey, but at the same time he did not want Sayyidah Zainab's ؓ feelings to be hurt and therefore he directed the wife to keep it secret from others, but the disclosing wife divulged the secret to another wife, as follows in the next verse. Although there are some other reports that explain the 'secret' in some other way, what has been mentioned above is in accordance with the most authentic narrations.</p><p>فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَ‌هُ اللَّـهُ عَلَيْهِ عَرَّ‌فَ بَعْضَهُ وَأَعْرَ‌ضَ عَن بَعْضٍ (So, when she disclosed it [ to another wife ], and Allah made it known to him, he told [ the disclosing wife ] part of it, and bypassed another part...66:3). In other words, when the disclosing wife divulged the secret to another wife, and Allah disclosed this fact to the Holy Prophet ﷺ ، he complained to the disclosing wife about her disclosure, but he did not convey to her the whole information. Instead, he communicated part of it to her and withheld part of it. This was because of the Holy Prophet's magnanimity and high morals. If he had disclosed the entire information he had received from Allah, it would have embarrassed her most profoundly. Who was the disclosing wife and who was the one to whom the secret was disclosed? The Qur'an is silent on their identity and does not name them. According to the best received narratives, it would appear that it was Sayyidah Hafsah ؓ whom the Holy Prophet ﷺ directed to keep the matter secret, and she divulged it to Sayyidah ` A'ishah ؓ as recorded in Bukhari on the authority of Sayyidna Ibn ` Abbas ؓ which will be narrated later.</p><p>Some narratives report that when Sayyidah Hafsah ؓ divulged the secret, the Holy Prophet ﷺ decided to divorce her, but Allah sent Jibra'l (علیہ السلام) to him, preventing him from divorcing her on the ground that she offered many prayers and kept fasts abundantly. Her name appears in the list of his wives in Paradise. [ Mazhari ]</p>

وَإِذْ أَسَرَّ‌ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And [ remember ] when the Prophet ﷺ told one of his wives something in secret...66:3). The Holy Prophet ﷺ confided a certain secret in one of his wives. According to most versions of the authentic report, the 'secret' in this verse refers to the ban the Holy Prophet ﷺ imposed on himself about honey, but at the same time he did not want Sayyidah Zainab's ؓ feelings to be hurt and therefore he directed the wife to keep it secret from others, but the disclosing wife divulged the secret to another wife, as follows in the next verse. Although there are some other reports that explain the 'secret' in some other way, what has been mentioned above is in accordance with the most authentic narrations.فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَ‌هُ اللَّـهُ عَلَيْهِ عَرَّ‌فَ بَعْضَهُ وَأَعْرَ‌ضَ عَن بَعْضٍ (So, when she disclosed it [ to another wife ], and Allah made it known to him, he told [ the disclosing wife ] part of it, and bypassed another part...66:3). In other words, when the disclosing wife divulged the secret to another wife, and Allah disclosed this fact to the Holy Prophet ﷺ ، he complained to the disclosing wife about her disclosure, but he did not convey to her the whole information. Instead, he communicated part of it to her and withheld part of it. This was because of the Holy Prophet's magnanimity and high morals. If he had disclosed the entire information he had received from Allah, it would have embarrassed her most profoundly. Who was the disclosing wife and who was the one to whom the secret was disclosed? The Qur'an is silent on their identity and does not name them. According to the best received narratives, it would appear that it was Sayyidah Hafsah ؓ whom the Holy Prophet ﷺ directed to keep the matter secret, and she divulged it to Sayyidah ` A'ishah ؓ as recorded in Bukhari on the authority of Sayyidna Ibn ` Abbas ؓ which will be narrated later.Some narratives report that when Sayyidah Hafsah ؓ divulged the secret, the Holy Prophet ﷺ decided to divorce her, but Allah sent Jibra'l (علیہ السلام) to him, preventing him from divorcing her on the ground that she offered many prayers and kept fasts abundantly. Her name appears in the list of his wives in Paradise. [ Mazhari ]

If both of you two (women) turn to God in penitence (it would be better). Your hearts have been impaired; and if you assist one another against him, then surely his helper is God, and Gabriel and the righteous believers, and, besides them, the angels are his helpers.

If you both, the wives of the Holy Prophet, incline towards Allah, for indeed your hearts have deviated a little; and if you come together against him (the Holy Prophet – peace and blessings be upon him) then indeed Allah is his Supporter, and Jibreel and the virtuous believers are also his aides; and in addition the angels are also his aides. (Allah has created several supporters for the believers.)

If you two repent to God, yet your hearts certainly inclined; but if you support one another against him, God is his Protector, and Gabriel, and the righteous among the believers; and, after that, the angels are his supporters.

[Say, O Prophet:] "Would that you two turn unto God in repentance, for the hearts of both of you have swerved [from what is right]! And if you uphold each other against him [who is God's message-bearer, know that] God Himself is his Protector, and [that,] therefore, Gabriel, and all the righteous among the believers and all the [other] angels will come to his aid."

If ye twain turn Unto Allah repentant, it is well, surely your hearts are so inclined, and if ye support each other against him, then verily Allah! his friend is He and Jibril and so are the righteous believers; and furthermore the angels are his aiders.

If you two (wives of the Prophet SAW, namely 'Aishah and Hafsah) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet SAW likes), but if you help one another against him (Muhammad SAW), then verily, Allah is his Maula (Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers.

If you repent to God, then your hearts have listened. But if you band together against him, then God is his Ally, as is Gabriel, and the righteous believers. In addition, the angels will assist him.

If the two of you turn in repentance to Allah (that is better for you), for the hearts of both of you have swerved from the Straight Path. But if you support one another against the Prophet, then surely Allah is his Protector; and after that Gabriel and all righteous believers and the angels are all his supporters.

If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.

If ye twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend, and Gabriel and the righteous among the believers; and furthermore the angels are his helpers.

If the two of you repent to Allah... for your hearts have certainly swerved, and if you back each other against him, then [know that] Allah is indeed his guardian, and his supporters are Gabriel, the righteous among the faithful and, thereafter, the angels.

If both of you (wives) turn to Allah in repentance, even though your hearts inclined; but if you support one another against him, (know that) Allah is hisGuardian, and Gabriel, and the righteous among the believers; and thereafter the angels are his reinforcers.

If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.

Would that you two (wives of the Prophet) had turned to God in repentance. Your hearts have sinned. If you conspire with each other against him, know that God is his Guardian. Gabriel, the righteous (ones) among the believers and the angels will all support him.

If you both turn to Allah, then indeed your hearts are already inclined (to this); and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibreel and -the believers that do good, and the angels after that are the aiders.

In tatoob<u>a</u> il<u>a</u> All<u>a</u>hi faqad <u>s</u>aghat quloobukum<u>a</u> wain ta<i><u>th</u></i><u>a</u>har<u>a</u> AAalayhi fainna All<u>a</u>ha huwa mawl<u>a</u>hu wajibreelu wa<u>sa</u>li<u>h</u>u almumineena wa<b>a</b>lmal<u>a</u>ikatu baAAda <u>tha</u>lika <i><u>th</u></i>aheer<b>un</b>

If only both of you would turn to God in repentance -- and your hearts are already so inclined. But if you uphold each other against him, then surely God is his protector, and Gabriel and the righteous among the believers; and the angels too are his helpers.

If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels - will back (him) up.

66

إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا وَإِن تَظَٰهَرَا عَلَيْهِ فَإِنَّ ٱللَّهَ هُوَ مَوْلَىٰهُ وَجِبْرِيلُ وَصَٰلِحُ ٱلْمُؤْمِنِينَ وَٱلْمَلَٰٓئِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ

It is your duty that you both repent, because your hearts have inclined towards liking something the Messenger of Allah (peace be upon him) disliked, i.e. staying away from his servant girl and forbidding her upon himself. And if you insist upon joining forces against him, then know that Allah is his guardian and helper, and so is Gabriel and the best of believers. The angels are also his helpers and supporters after Allah against those who cause inconvenience to him.

It is your duty that you both repent, because your hearts have inclined towards liking something the Messenger of Allah (peace be upon him) disliked, i.e. staying away from his servant girl and forbidding her upon himself. And if you insist upon joining forces against him, then know that Allah is his guardian and helper, and so is Gabriel and the best of believers. The angels are also his helpers and supporters after Allah against those who cause inconvenience to him.

<p>إِن تَتُوبَا إِلَى اللَّـهِ فَقَدْ صَغَتْ قُلُوبُكُمَا [ 0 two wives of the Prophet,] If both of you repent to Allah, then [ your conduct calls for it, because ] your hearts have diverted....66:4). The reference here is made to two of his blessed wives who, as mentioned above in brief, contrived to draw the Holy Prophet ﷺ into swearing an oath and making the aforementioned promise to abstain from honey. Who are they? Bukhari and other collections of Traditions record a lengthy Tradition about this on the authority of Ibn ` Abbas ؓ who narrates that he was always on the look-out to enquire of Sayyidna ` Umar ؓ as to who were the two wives to whom reference had been made in the above verse. So, when Sayyidna ` Umar ؓ was on his way to pilgrimage, the former joined him. One day, in the course of the journey, the latter went to answer the call of nature. When he returned, the former had arranged water for the latter's ablution. He poured water on his hands. Whilst pouring the water for ablution, he enquired as to who were the two wives to whom reference is made in the dual verb اِن تَتُوبَآ (If both of you repent) Sayyidna ` Umar ؓ asked him in surprise: 'Do you not know who they were?' Ibn ` Abbas ؓ said: 'No!' Sayyidna ` Umar ؓ said they were Hafsah and 'A'ishah ؓ and then proceeded to recount a lengthy story related to this incident which also contained some incidents that took place earlier. The details of the incident are available in Tafsir Mazhari. This verse addresses the two blessed wives of the Holy Prophet ﷺ and requires them to turn to Allah as their hearts have deviated, albeit what they did, stem from their love for the Holy Prophet ﷺ ، but in the process they, in consultation with one another, adopted a way that hurt the Holy Prophet ﷺ . This is a sin for which repentance was necessary.</p><p>وَإِن تَظَاهَرَ‌ا عَلَيْهِ فَإِنَّ اللَّـهَ هُوَ مَوْلَاهُ وَجِبْرِ‌يلُ (And if you back each other against him [ the Prophet ﷺ ], then Allah is his supporter, and Jibra'l (علیہ السلام) and righteous believers and, after all that, angels are his helpers....66:4). The current verse warns the wives that if they do not repent and please the Messenger of Allah ﷺ ، they will not cause any loss to him, because Allah is his Protector, and so are Jibril, every right-acting believer and, furthermore, the other angels too will come to his support, and it will be the wives themselves who will suffer loss.</p>

إِن تَتُوبَا إِلَى اللَّـهِ فَقَدْ صَغَتْ قُلُوبُكُمَا [ 0 two wives of the Prophet,] If both of you repent to Allah, then [ your conduct calls for it, because ] your hearts have diverted....66:4). The reference here is made to two of his blessed wives who, as mentioned above in brief, contrived to draw the Holy Prophet ﷺ into swearing an oath and making the aforementioned promise to abstain from honey. Who are they? Bukhari and other collections of Traditions record a lengthy Tradition about this on the authority of Ibn ` Abbas ؓ who narrates that he was always on the look-out to enquire of Sayyidna ` Umar ؓ as to who were the two wives to whom reference had been made in the above verse. So, when Sayyidna ` Umar ؓ was on his way to pilgrimage, the former joined him. One day, in the course of the journey, the latter went to answer the call of nature. When he returned, the former had arranged water for the latter's ablution. He poured water on his hands. Whilst pouring the water for ablution, he enquired as to who were the two wives to whom reference is made in the dual verb اِن تَتُوبَآ (If both of you repent) Sayyidna ` Umar ؓ asked him in surprise: 'Do you not know who they were?' Ibn ` Abbas ؓ said: 'No!' Sayyidna ` Umar ؓ said they were Hafsah and 'A'ishah ؓ and then proceeded to recount a lengthy story related to this incident which also contained some incidents that took place earlier. The details of the incident are available in Tafsir Mazhari. This verse addresses the two blessed wives of the Holy Prophet ﷺ and requires them to turn to Allah as their hearts have deviated, albeit what they did, stem from their love for the Holy Prophet ﷺ ، but in the process they, in consultation with one another, adopted a way that hurt the Holy Prophet ﷺ . This is a sin for which repentance was necessary.وَإِن تَظَاهَرَ‌ا عَلَيْهِ فَإِنَّ اللَّـهَ هُوَ مَوْلَاهُ وَجِبْرِ‌يلُ (And if you back each other against him [ the Prophet ﷺ ], then Allah is his supporter, and Jibra'l (علیہ السلام) and righteous believers and, after all that, angels are his helpers....66:4). The current verse warns the wives that if they do not repent and please the Messenger of Allah ﷺ ، they will not cause any loss to him, because Allah is his Protector, and so are Jibril, every right-acting believer and, furthermore, the other angels too will come to his support, and it will be the wives themselves who will suffer loss.

In case he divorces you, his Lord will give him better wives in return, who will be modest, true believers, obedient to God, repentant, observant of prayer and fasting, both widows and virgins.

It is likely that, if he divorces you, his Lord will give him wives better than you in your place -widows and maidens who are obedient, believing, respectful, penitent, serving and fasting.

It is possible that, if he divorces you, his Lord will give him in exchange wives better than you, women who have surrendered, believing, obedient, penitent, devout, given to fasting, who have been married and virgins too.

[O wives of the Prophet!] Were he to divorce [any of] you, God might well give him in your stead spouses better than you - women who surrender themselves unto God, who truly believe, devoutly obey His will, turn [unto Him] in repentance [whenever they have sinned] worship [Him alone] and go on and on [seeking His goodly acceptance] - be they women previously married or virgins.

Belike his Lord, if he divorce you, will give him in exchange wives better than you, Muslims, believers, devout, penitent, worshippers, given to fasting, both non-virgins and virgins.

It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, Muslims (who submit to Allah), believers, obedient to Allah, turning to Allah in repentance, worshipping Allah sincerely, fasting or emigrants (for Allah's sake), previously married and virgins.

Perhaps, if he divorces you, his Lord will give him in exchange wives better than you: submissive, believing, obedient, penitent, devout, fasting—previously married, or virgins.

Maybe if he were to divorce you, your Lord might grant him in exchange wives better than you – those who truly submit to Allah, are full of faith, obedient, disposed to repentance, and given to worship and fasting – both previously wedded ones and virgins.

Maybe his Lord, if he divorces you, will give him instead of you, wives better than you - submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sa'ihat, previously married, and virgins.

It may happen that his Lord, if he divorce you, will give him in your stead wives better than you, submissive (to Allah), believing, pious, penitent, devout, inclined to fasting, widows and maids.

It may be that if he divorces you his Lord will give him, in [your] stead, wives better than you: [such as are] muslim, faithful, obedient, penitent, devout and given to fasting, virgins and non-virgins.

It may be that if he divorces you his Lord will give him in your place better wives than yourselves, women who have surrendered, believing, obedient, penitent worshippers and given to fasting; who were (previously) married, and virgins too.

Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting [to Allah], believing, devoutly obedient, repentant, worshipping, and traveling - [ones] previously married and virgins.

If he divorces you, perhaps his Lord will replace you with better wives, either widows or virgins who will be Muslims: believers, faithful, obedient, repentant, and devout in prayer and fasting.

Maybe, his Lord, if he divorce you, will give him in your place wives better than you, submissive, faithful, obedient, penitent, adorers, fasters, widows and virgins.

AAas<u>a</u> rabbuhu in <u>t</u>allaqakunna an yubdilahu azw<u>a</u>jan khayran minkunna muslim<u>a</u>tin mumin<u>a</u>tin q<u>a</u>nit<u>a</u>tin t<u>a</u>ib<u>a</u>tin AA<u>a</u>bid<u>a</u>tin s<u>a</u>i<u>ha</u>tin thayyib<u>a</u>tin waabk<u>a</u>r<u>a</u><b>n</b>

Were he to divorce you, his Lord might well replace you with better wives -- submissive [to God], believing, pious, penitent, devout in worship, given to fasting -- previously married and virgins.

It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you,- who submit (their wills), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for Faith) and fast,- previously married or virgins.

66

عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُۥٓ أَزْوَٰجًا خَيْرًا مِّنكُنَّ مُسْلِمَٰتٍ مُّؤْمِنَٰتٍ قَٰنِتَٰتٍ تَٰٓئِبَٰتٍ عَٰبِدَٰتٍ سَٰٓئِحَٰتٍ ثَيِّبَٰتٍ وَأَبْكَارًا

It is very likely that if His Messenger was to divorce both of you, Allah may He be glorified will give him wives better than you, who are submissive to his instructions, believing in Allah and His Messenger, obedient to Allah, repenting of their sins, devoted to their Lord, fasting; previously married and virgins whom no one except the Messenger has touched. However, he did not divorce them.

It is very likely that if His Messenger was to divorce both of you, Allah may He be glorified will give him wives better than you, who are submissive to his instructions, believing in Allah and His Messenger, obedient to Allah, repenting of their sins, devoted to their Lord, fasting; previously married and virgins whom no one except the Messenger has touched. However, he did not divorce them.

<p>عَسَىٰ رَ‌بُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرً‌ا مِّنكُنَّ (It is hoped that, if he divorces you, Allah will give him in your place wives better than you, submissive to Allah, believing, devout, penitent, steadfast in worship, fasting, previously married and virgins....66:5). The verse refutes the possible thought of the wives that if they are divorced, the Holy Prophet ﷺ will probably not get women better than themselves. The verse under comment responds to their assessment of the situation. It purports to say that nothing is beyond Allah's power. If he divorces them, Allah will give him in exchange better wives than he has at the moment. This does not necessarily imply that there were better wives than the present holy wives at that time. Possibly such women were not available at that point of time, but, should the need have arisen, He could make other women better than they are. These verses specifically dealt with the holy wives of the Holy Prophet ﷺ ، their deeds, their moral reform, their discipline and training. Similar injunctions are given in the verses that follow for the general body of Muslims and believers.</p>

عَسَىٰ رَ‌بُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرً‌ا مِّنكُنَّ (It is hoped that, if he divorces you, Allah will give him in your place wives better than you, submissive to Allah, believing, devout, penitent, steadfast in worship, fasting, previously married and virgins....66:5). The verse refutes the possible thought of the wives that if they are divorced, the Holy Prophet ﷺ will probably not get women better than themselves. The verse under comment responds to their assessment of the situation. It purports to say that nothing is beyond Allah's power. If he divorces them, Allah will give him in exchange better wives than he has at the moment. This does not necessarily imply that there were better wives than the present holy wives at that time. Possibly such women were not available at that point of time, but, should the need have arisen, He could make other women better than they are. These verses specifically dealt with the holy wives of the Holy Prophet ﷺ ، their deeds, their moral reform, their discipline and training. Similar injunctions are given in the verses that follow for the general body of Muslims and believers.

O you who believe, save yourselves and your families from the Fire whose fuel is men and rocks, over which are appointed angels stern and severe as wardens who never disobey what God commands them, and do what they are commanded;

O People who Believe! Save yourselves and your families from the fire, the fuel of which is men and stones – appointed over it are the extremely strict angels, who do not refuse the command of Allah and carry out whatever they are commanded.

Believers, guard yourselves and your families against a Fire whose fuel is men and stones, and over which are harsh, terrible angels who disobey not God in what He commands them and do what they are commanded.

O YOU who have attained to faith! Ward off from yourselves and those who are close to you that fire [of the hereafter] whose fuel is human beings and stones: [lording] over it are angelic powers awesome [and] severe, who do not disobey God in whatever He has commanded them, but [always] do what they are bidden to do.

O ye who believe! protect yourselves and your households from a Fire the fuel whereof is mankind and stones, over which are angels, stern, strong; they disobey not Allah in that which He commandeth them, and do that which they are commanded.

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.

O you who believe! Protect yourselves and your families from a Fire, whose fuel is people and stones. Over it are angels, fierce and powerful. They never disobey God in anything He commands them, and they carry out whatever they are commanded.

Believers, guard yourselves and your kindred against a Fire whose fuel is human beings and stones, a Fire held in the charge of fierce and stern angels who never disobey what He has commanded them, and always do what they are bidden.

O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are commanded.

O ye who believe! Ward off from yourselves and your families a Fire whereof the fuel is men and stones, over which are set angels strong, severe, who resist not Allah in that which He commandeth them, but do that which they are commanded.

O you who have faith! Save yourselves and your families from a Fire whose fuel will be people and stones, over which are [assigned] severe and mighty angels, who do not disobey whatever Allah commands them and carry out what they are commanded.

Believers, guard yourselves and your families against the Fire the fuel of which is people and stones, over which there are harsh, and stern angels who never disobey Allah in that which He orders and do what they are ordered.

O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.

Believers, save yourselves and your families from the fire which is fueled by people and stones and is guarded by stern angels who do not disobey God's commands and do whatever they are ordered to do.

O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo qoo anfusakum waahleekum n<u>a</u>ran waqooduh<u>a</u> a<b>l</b>nn<u>a</u>su wa<b>a</b>l<u>h</u>ij<u>a</u>ratu AAalayh<u>a</u> mal<u>a</u>ikatun ghil<u>a</u><i><u>th</u></i>un shid<u>a</u>dun l<u>a</u> yaAA<u>s</u>oona All<u>a</u>ha m<u>a</u> amarahum wayafAAaloona m<u>a</u> yumaroon<b>a</b>

Believers, safeguard yourselves and your families from a Fire fuelled by people and stones, and watched over by angels, stern and strong: angels who never disobey God's commands to them, but promptly do as they are commanded.

O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded.

66

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O those who have faith in Allah and act according to what He has legislated for them! Put up a barrier for yourselves and your families against a huge fire which is stoked with people and stones. Appointed over this fire are tough angels who are harsh to whoever enters it. They do not disobey the command of Allah when He commands them, and they do whatever He commands them to do without hesitation or showing weakness.

O those who have faith in Allah and act according to what He has legislated for them! Put up a barrier for yourselves and your families against a huge fire which is stoked with people and stones. Appointed over this fire are tough angels who are harsh to whoever enters it. They do not disobey the command of Allah when He commands them, and they do whatever He commands them to do without hesitation or showing weakness.

<p>Commentary</p><p>قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ (0 those who believe, save yourselves and your families from a fire...66:6). This verse addresses the general body of Muslims and enjoins upon them to safeguard themselves and their families from a fire of Hell whose fuel is people and stones. Then the verse goes on to describe the intensity and horror of the Hell-Fire. Towards the end of it the angels in charge of it, whose name is Zabaniah, are described. They are harsh and terrible from whom no inmate of Hell will be able to rescue himself by force, power, strength, flattery or bribery.</p><p>The word أَهْلِيكُمْ (your families) comprehends wife, children and slaves [ males as well as females ]. It is not inconceivable to include full-time servants in the imperative like slaves. When this verse was revealed, Sayyidna ` Umar ؓ inquired: "O Messenger of Allah, we understand how to save ourselves from Hell, that is, we guard ourselves against sins and carry out the Divine injunctions, but how do we safeguard our families from Hell?" The Messenger of Allah ﷺ replied: "Instruct them to refrain from deeds that Allah has prohibited, and ask them to carry out deeds that Allah has enjoined. This will rescue them from the Hell-Fire." [ Ruh-u1-Ma’ ani ]</p><p>Education and Training of Wife and Children: Every Muslim's Responsibility</p><p>The jurists have pointed out that, according to the verse under comment, it is the responsibility of every Muslim to educate the wife and children in matters of Shari obligations, and in matters of halal and Haram and train them diligently to act upon them. A hadith says, "May Allah shower His mercy upon a person who says: '0 my wife and children, (be mindful of) your prayers, your fasting, your alms, your indigent, your orphan, your neighbour! It is hopeful that Allah will gather all these with him in Paradise" 'Your prayers, your fasting' and so on' implies 'Take care of them. Do not ignore them.' The phrase مسکینکم یتیمکم 'Your indigent, your orphan and so on' implies 'Fulfill their rights towards them willingly and readily.' Righteous elders have said that the person deepest in punishment on the Day of Judgment will be the one whose family is ignorant and unaware of the religion. [ Ruh ]</p><p>يَا أَيُّهَا الَّذِينَ كَفَرُ‌وا لَا تَعْتَذِرُ‌وا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (0 those who disbelieve, do not make excuses today. You will only be recompensed for what you have been doing....66:7) After advising the general body of believers, the current verse turns attention to the non-believers who are asked not to try to make excuses, because they will not be accepted. They will be told that they are merely being repaid for what they did.</p>

Commentaryقُوا أَنفُسَكُمْ وَأَهْلِيكُمْ (0 those who believe, save yourselves and your families from a fire...66:6). This verse addresses the general body of Muslims and enjoins upon them to safeguard themselves and their families from a fire of Hell whose fuel is people and stones. Then the verse goes on to describe the intensity and horror of the Hell-Fire. Towards the end of it the angels in charge of it, whose name is Zabaniah, are described. They are harsh and terrible from whom no inmate of Hell will be able to rescue himself by force, power, strength, flattery or bribery.The word أَهْلِيكُمْ (your families) comprehends wife, children and slaves [ males as well as females ]. It is not inconceivable to include full-time servants in the imperative like slaves. When this verse was revealed, Sayyidna ` Umar ؓ inquired: "O Messenger of Allah, we understand how to save ourselves from Hell, that is, we guard ourselves against sins and carry out the Divine injunctions, but how do we safeguard our families from Hell?" The Messenger of Allah ﷺ replied: "Instruct them to refrain from deeds that Allah has prohibited, and ask them to carry out deeds that Allah has enjoined. This will rescue them from the Hell-Fire." [ Ruh-u1-Ma’ ani ]Education and Training of Wife and Children: Every Muslim's ResponsibilityThe jurists have pointed out that, according to the verse under comment, it is the responsibility of every Muslim to educate the wife and children in matters of Shari obligations, and in matters of halal and Haram and train them diligently to act upon them. A hadith says, "May Allah shower His mercy upon a person who says: '0 my wife and children, (be mindful of) your prayers, your fasting, your alms, your indigent, your orphan, your neighbour! It is hopeful that Allah will gather all these with him in Paradise" 'Your prayers, your fasting' and so on' implies 'Take care of them. Do not ignore them.' The phrase مسکینکم یتیمکم 'Your indigent, your orphan and so on' implies 'Fulfill their rights towards them willingly and readily.' Righteous elders have said that the person deepest in punishment on the Day of Judgment will be the one whose family is ignorant and unaware of the religion. [ Ruh ]يَا أَيُّهَا الَّذِينَ كَفَرُ‌وا لَا تَعْتَذِرُ‌وا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (0 those who disbelieve, do not make excuses today. You will only be recompensed for what you have been doing....66:7) After advising the general body of believers, the current verse turns attention to the non-believers who are asked not to try to make excuses, because they will not be accepted. They will be told that they are merely being repaid for what they did.

<h2 class="title">Teaching One's Family the Religion and Good Behavior</h2><p>`Ali bin Abi Talhah reported from Ibn `Abbas;</p><div class="text_uthmani arabic">قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً</div><p>(Protect yourselves and your families against a Fire (Hell)) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on:</p><div class="text_uthmani arabic">قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً</div><p>(Protect yourselves and your families against a Fire (Hell)) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders. When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah. Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi` bin Sabrah said that his father said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا»</div><p>(Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan."</p><h2 class="title">Fuel for Hell and a Description of its Angels</h2><p>Allah said,</p><div class="text_uthmani arabic">وَقُودُهَا النَّاسُ وَالْحِجَارَةُ</div><p>(whose fuel is men and stones,) indicating that the Children of Adam will be fuel for the Fire that will feed it,</p><div class="text_uthmani arabic">وَالْحِجَارَةُ</div><p>(and stones) in reference to the idols that were worshipped, just as Allah said in another Ayah,</p><div class="text_uthmani arabic">إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ</div><p>(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) `Abdullah bin Mas`ud, Mujahid, Abu Ja`far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid. Allah's statement,</p><div class="text_uthmani arabic">عَلَيْهَا مَلَـئِكَةٌ غِلاَظٌ شِدَادٌ</div><p>(over which are (appointed) angels stern (and) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah,</p><div class="text_uthmani arabic">شِدَادٌ</div><p>(severe) meaning, their structure is powerful, strong and frightening,</p><div class="text_uthmani arabic">لاَّ يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ</div><p>(who disobey not the commands they receive from Allah, but do that which they are commanded.) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye. They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them.</p><h2 class="title">No Excuse will be accepted from the Disbeliever on the Day of Resurrection</h2><p>Allah said,</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ كَفَرُواْ لاَ تَعْتَذِرُواْ الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ </div><p>(O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do. Today, you will receive the punishment for your actions."</p><h2 class="title">Encouraging sincere Repentance</h2><p>Allah the Exalted said,</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ تُوبُواْ إِلَى اللَّهِ تَوْبَةً نَّصُوحاً</div><p>(O you who believe! Turn to Allah with sincere repentance!) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do. Allah said,</p><div class="text_uthmani arabic">عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَـتِكُمْ وَيُدْخِلَكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ</div><p>(It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow) And when Allah says, "it may be," it means He shall.</p><div class="text_uthmani arabic">يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ</div><p>(the Day that Allah will not disgrace the Prophet and those who believe with him) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet ,</p><div class="text_uthmani arabic">نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ</div><p>(Their light will run forward before them and in their right hands.) as we explained in Surat Al-Hadid,</p><div class="text_uthmani arabic">يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ</div><p>(They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.") Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah during the year of the Conquest (of Makkah), and heard him say,</p><div class="text_uthmani arabic">«اللْهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَة»</div><p>(O Allah! Please, do not disgrace me on the Day of Resurrection.)"</p>

Teaching One's Family the Religion and Good Behavior`Ali bin Abi Talhah reported from Ibn `Abbas;قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً(Protect yourselves and your families against a Fire (Hell)) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on:قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً(Protect yourselves and your families against a Fire (Hell)) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders. When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah. Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi` bin Sabrah said that his father said that the Messenger of Allah said,«مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا»(Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan."Fuel for Hell and a Description of its AngelsAllah said,وَقُودُهَا النَّاسُ وَالْحِجَارَةُ(whose fuel is men and stones,) indicating that the Children of Adam will be fuel for the Fire that will feed it,وَالْحِجَارَةُ(and stones) in reference to the idols that were worshipped, just as Allah said in another Ayah,إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) `Abdullah bin Mas`ud, Mujahid, Abu Ja`far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid. Allah's statement,عَلَيْهَا مَلَـئِكَةٌ غِلاَظٌ شِدَادٌ(over which are (appointed) angels stern (and) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah,شِدَادٌ(severe) meaning, their structure is powerful, strong and frightening,لاَّ يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ(who disobey not the commands they receive from Allah, but do that which they are commanded.) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye. They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them.No Excuse will be accepted from the Disbeliever on the Day of ResurrectionAllah said,يأَيُّهَا الَّذِينَ كَفَرُواْ لاَ تَعْتَذِرُواْ الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do. Today, you will receive the punishment for your actions."Encouraging sincere RepentanceAllah the Exalted said,يأَيُّهَا الَّذِينَ ءَامَنُواْ تُوبُواْ إِلَى اللَّهِ تَوْبَةً نَّصُوحاً(O you who believe! Turn to Allah with sincere repentance!) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do. Allah said,عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَـتِكُمْ وَيُدْخِلَكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ(It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow) And when Allah says, "it may be," it means He shall.يَوْمَ لاَ يُخْزِى اللَّهُ النَّبِىَّ وَالَّذِينَ ءَامَنُواْ مَعَهُ(the Day that Allah will not disgrace the Prophet and those who believe with him) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet ,نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِمْ(Their light will run forward before them and in their right hands.) as we explained in Surat Al-Hadid,يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَآ إِنَّكَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ(They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.") Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah during the year of the Conquest (of Makkah), and heard him say,«اللْهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَة»(O Allah! Please, do not disgrace me on the Day of Resurrection.)"

(And say:) "O you who do not believe, make no excuses today. You will be requited only for what you had done."

“O disbelievers! Do not feign excuses this day; you will only be repaid what you used to do.”

'O you unbelievers, do not excuse yourselves today; you are only being recompensed for what you were doing.'

[Hence,] O you who are bent on denying the truth, make no [empty] excuses today: [in the life to come] you shall be but recompensed for what you were doing [in this world].

O ye who disbelieve! excuse not yourselves To-day; ye are only being requited for that which ye have been working.

(It will be said in the Hereafter) O you who disbelieve (in the Oneness of Allah - Islamic Monotheism)! Make no excuses this Day! You are being requited only for what you used to do.

O you who disbelieved! Make no excuses today. You are being repaid for what you used to do.

(It will then be said): “Unbelievers, make no excuses today. You are being recompensed for nothing else but your deeds.”

(It will be said in the Hereafter) O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.

(Then it will be said): O ye who disbelieve! Make no excuses for yourselves this day. Ye are only being paid for what ye used to do.

[They will call out to the faithless:] ‘O faithless ones! Do not make any excuses today. You are being requited only for what you used to do.’

Unbelievers, make no excuse for yourselves this Day. You shall be recompensed only according to your deeds.

O you who have disbelieved, make no excuses that Day. You will only be recompensed for what you used to do.

Disbelievers (will be told on the Day of Judgment), "Do not make any excuses on this day; you are only receiving recompense for what you have done".

O you who disbelieve! do not urge excuses today; you shall be rewarded only according to what you did.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena kafaroo l<u>a</u> taAAta<u>th</u>iroo alyawma innam<u>a</u> tujzawna m<u>a</u> kuntum taAAmaloon<b>a</b>

You who are bent on denying the truth, make no excuses today: you are only being rewarded according to your deeds.

(They will say), "O ye Unbelievers! Make no excuses this Day! Ye are being but requited for all that ye did!"

66

يَٰٓأَيُّهَا ٱلَّذِينَ كَفَرُوا۟ لَا تَعْتَذِرُوا۟ ٱلْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

The disbelievers will be told on the day of resurrection: O you who have disbelieved in Allah! Do not make excuses today for the disbelief and sins you used to commit, because your excuses will not be accepted. Today, you will be requited only for the disbelief in Allah and rejection of His Messengers you used to perpetrate in the world.

The disbelievers will be told on the day of resurrection: O you who have disbelieved in Allah! Do not make excuses today for the disbelief and sins you used to commit, because your excuses will not be accepted. Today, you will be requited only for the disbelief in Allah and rejection of His Messengers you used to perpetrate in the world.

O you who believe, turn to God truly in repentance. Perhaps your Lord may forgive your ills and admit you to gardens with rivers flowing by on the day when God will not humiliate the Prophet and those who believe with him. Their light will move in front of them and to their right, and they will say: "O Lord, perfect our light and forgive us. You have power over every thing."

O People who Believe! Incline towards Allah in a repentance that becomes a guidance for the future; it is likely that your Lord will relieve you of your sins and admit you into Gardens beneath which rivers flow – on the day when Allah will not humble the Prophet and the believers along with him; their light will be running ahead of them and on their right; they will say, “Our Lord! Perfect our light for us, and forgive us; indeed You are Able to do all things.”

Believers, turn to God in sincere repentance; it may be that your Lord will acquit you of your evil deeds, and will admit you into gardens underneath which rivers flow. Upon the day when God will not degrade the Prophet and those who believe with him, their light running before them, and on their right hands; and they say, 'Our 'Lord, perfect for us our light, and forgive us; surely Thou art powerful over everything.'

O you who have attained to faith! Turn unto God in sincere repentance: it may well be that your Sustainer will efface from you your bad deeds, and will admit you into gardens through which running waters flow, on a Day on which God will not shame the Prophet and those who share his faith: their light will spread rapidly before them, and on their right; [and] they will pray: "O our Sustainer! Cause this our light to shine for us forever, and forgive us our sins: for, verily, Thou hast the power to will anything!"

O ye who believe! turn Unto Allah with a sincere repentance. Belike your Lord will expiate from you your misdeeds and cause you to enter Gardens whereunder rivers flow, on the Day whereon Allah will not humiliate the prophet and those who believe with him. Their light will be running before them and on their right hands, and they will say: our Lord! perfect for us our light, and forgive us; verily Thou art over everything Potent.

O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allah will not disgrace the Prophet (Muhammad SAW) and those who believe with him, their Light will run forward before them and with (their Records Books of deeds) in their right hands they will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things."

O you who believe! Repent to God with sincere repentance. Perhaps your Lord will remit your sins, and admit you into gardens beneath which rivers flow, on the Day when God will not disappoint the Prophet and those who believed with him. Their light streaming before them, and to their right, they will say, “Our Lord, complete our light for us, and forgive us; You are capable of all things.”

Believers, turn to Allah in sincere repentance; maybe your Lord will expunge your evil deeds and admit you to the Gardens beneath which rivers flow. This will be on the Day when Allah will not disgrace the Prophet and those who have embraced faith and are with him; their light will be running before them and on their right hands, and they will say: “Our Lord, perfect for us our light and forgive us. Surely You have power over everything.”

O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow -- the Day that Allah will not disgrace the Prophet and those who believe with him. Their light will run forward before them and in their right hands. They will say: "Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things."

O ye who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands; they will say: Our Lord! Perfect our light for us, and forgive us! Lo! Thou art Able to do all things.

O you who have faith! Repent to Allah with sincere repentance! Maybe your Lord will absolve you of your misdeeds and admit you into gardens with streams running in them, on the day when Allah will not let down the Prophet and the faithful who are with him. Their light will move swiftly before them and on their right. They will say, ‘Our Lord! Perfect our light for us, and forgive us! Indeed You have power over all things.’

Believers, turn to Allah in sincere repentance. Your Lord may acquit you of your sins, and admit you to Gardens underneath which rivers flow on a Day whenAllah will not degrade the Prophet and those who believe with him. Their light will run before them and on their right hands, and they will say: 'Our Lord, completeour light for us and forgive us. Surely, You have power over all things'

O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent."

Believers, turn to God in repentance with the intention of never repeating the same sin. Perhaps your Lord will expiate your evil deeds and admit you to Paradise wherein streams flow. On the Day of Judgment, God will not disgrace the Prophet and those who have believed in him. Their lights will shine in front of them and to their right. They will say, "Our Lord, perfect our light for us and forgive our sins. You have power over all things".

O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him; their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection, surely Thou hast power over all things.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo tooboo il<u>a</u> All<u>a</u>hi tawbatan na<u>s</u>oo<u>h</u>an AAas<u>a</u> rabbukum an yukaffira AAankum sayyi<u>a</u>tikum wayudkhilakum jann<u>a</u>tin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru yawma l<u>a</u> yukhzee All<u>a</u>hu a<b>l</b>nnabiyya wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo maAAahu nooruhum yasAA<u>a</u> bayna aydeehim wabiaym<u>a</u>nihim yaqooloona rabban<u>a</u> atmim lan<u>a</u> nooran<u>a</u> wa<b>i</b>ghfir lan<u>a</u> innaka AAal<u>a</u> kulli shayin qadeer<b>un</b>

Believers, turn to God in sincere repentance. Your Lord may well forgive your bad deeds and admit you into gardens watered by running streams, on a Day when God will not abase the Prophet and those who have believed with him. Their light will shine out ahead of them and on their right, and they will say: "Lord perfect our light for us, and forgive us; You have power over all things."

O ye who believe! Turn to Allah with sincere repentance: In the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow,- the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, "Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things."

66

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

O those who have faith in Allah and act according to what He has legislated for them! Repent to Allah sincerely for your sins; Allah will erase your sins from your records and enter you into gardens on the, under the palaces and trees of which rivers flow, on the Day of Judgement: a day on which Allah will not humiliate the Prophet nor those who had faith with him, by entering them into the hellfire. Rather, their light will shine in front of them and their right sides on the Bridge, and they will be saying: “O our Lord! Perfect for us our light so that we can enter Paradise and not be like the hypocrites whose light dies out at the Bridge; and forgive our sins for us, because You are indeed, capable of everything. You are not incapable of perfecting our light and forgiving our sins.”

O those who have faith in Allah and act according to what He has legislated for them! Repent to Allah sincerely for your sins; Allah will erase your sins from your records and enter you into gardens on the, under the palaces and trees of which rivers flow, on the Day of Judgement: a day on which Allah will not humiliate the Prophet nor those who had faith with him, by entering them into the hellfire. Rather, their light will shine in front of them and their right sides on the Bridge, and they will be saying: “O our Lord! Perfect for us our light so that we can enter Paradise and not be like the hypocrites whose light dies out at the Bridge; and forgive our sins for us, because You are indeed, capable of everything. You are not incapable of perfecting our light and forgiving our sins.”

<p>Commentary</p><p>تُوبُوا إِلَى اللَّـهِ تَوْبَةً نَّصُوحًا (...turn to Allah with a faithful repentance...66:8). The word taubah, literally, means 'to turn' or 'to return', in the sense of turning or withdrawing from sins. In the terminology of the Qur'an and Sunnah, it signifies 'to regret committing sins in the past and to firmly resolve abstaining from them in future'. Taubah is qualified in the verse by the word نصوح nasuh. If it is taken as the infinitive of nasaha / nasihah, it signifies 'to make pure and sincere'; and if it be derived from nasahah, it signifies 'to repair clothes by sewing'. In terms of the first meaning, the expression nasuh signifies sincere/faithful [ repentance ], free from pretence and hypocrisy. In this interpretation, a sinner is required to regret the sins he has committed and give them up purely for the pleasure of Allah and for fear of Divine chastisement. In terms of the second meaning, nasuh would signify that 'the sinner is required to repair the torn clothes of righteous deeds'. Sayyidna Hasan Basri (رح) says that taubatan nasuha signifies that a person should regret his past evil actions, and make a firm resolve never to repeat them. Kalbi says the phrase taubatan nasuha signifies that a person should pray for pardon with his tongue, regret in his heart, and should prevent the limbs of his body from committing sins in the future.</p><p>Sayyidna ` Ali ؓ was asked as to what is 'taubah' and he replied that it consists of six elements: [ 1] to regret one's past evil deeds; [ 2] to carry out Divine duties that were missed; [ 3] to restore the rights that were usurped; [ 4] to ask forgiveness of a person who has been wronged by him physically or verbally; [ 5] to make a firm resolve of avoiding the sin in future; and [ 6] to consume one's self in obedience of Allah as one thus far consumed one's self in His disobedience. [ Mazhari ]. In fact, all of the conditions of 'taubah', put forward by Sayyidna ` Ali ؓ ، are recognized by all the scholars. However, some have described them concisely and others in details.</p><p>عَسَىٰ رَ‌بُّكُمْ أَن يُكَفِّرَ‌ عَنكُمْ (It is hoped from your Lord that he will write off your faults...66:8). The verb ` asa means 'it is hoped'. In this context, it purports to mean 'promise', but the expression of 'hope' is used to indicate that taubah or any other righteous deeds are not the just and equal price for the Paradise or the divine forgiveness. In fact, one compensation for man's good deeds has already been given to him in this world in the form of worldly blessings. Therefore, as regards the law of equality, it is not necessary that he is further compensated by the Jannah. It entirely depends on Divine grace and favour as is mentioned in a Hadith which says: 'Your actions alone cannot salvage you.' The Companions inquired: '0 Messenger of Allah, not even you?' He replied: 'No, not even me unless the Divine grace and mercy covers me.' [ Bukhari and Muslim as quoted by Mazhari ]</p>

Commentaryتُوبُوا إِلَى اللَّـهِ تَوْبَةً نَّصُوحًا (...turn to Allah with a faithful repentance...66:8). The word taubah, literally, means 'to turn' or 'to return', in the sense of turning or withdrawing from sins. In the terminology of the Qur'an and Sunnah, it signifies 'to regret committing sins in the past and to firmly resolve abstaining from them in future'. Taubah is qualified in the verse by the word نصوح nasuh. If it is taken as the infinitive of nasaha / nasihah, it signifies 'to make pure and sincere'; and if it be derived from nasahah, it signifies 'to repair clothes by sewing'. In terms of the first meaning, the expression nasuh signifies sincere/faithful [ repentance ], free from pretence and hypocrisy. In this interpretation, a sinner is required to regret the sins he has committed and give them up purely for the pleasure of Allah and for fear of Divine chastisement. In terms of the second meaning, nasuh would signify that 'the sinner is required to repair the torn clothes of righteous deeds'. Sayyidna Hasan Basri (رح) says that taubatan nasuha signifies that a person should regret his past evil actions, and make a firm resolve never to repeat them. Kalbi says the phrase taubatan nasuha signifies that a person should pray for pardon with his tongue, regret in his heart, and should prevent the limbs of his body from committing sins in the future.Sayyidna ` Ali ؓ was asked as to what is 'taubah' and he replied that it consists of six elements: [ 1] to regret one's past evil deeds; [ 2] to carry out Divine duties that were missed; [ 3] to restore the rights that were usurped; [ 4] to ask forgiveness of a person who has been wronged by him physically or verbally; [ 5] to make a firm resolve of avoiding the sin in future; and [ 6] to consume one's self in obedience of Allah as one thus far consumed one's self in His disobedience. [ Mazhari ]. In fact, all of the conditions of 'taubah', put forward by Sayyidna ` Ali ؓ ، are recognized by all the scholars. However, some have described them concisely and others in details.عَسَىٰ رَ‌بُّكُمْ أَن يُكَفِّرَ‌ عَنكُمْ (It is hoped from your Lord that he will write off your faults...66:8). The verb ` asa means 'it is hoped'. In this context, it purports to mean 'promise', but the expression of 'hope' is used to indicate that taubah or any other righteous deeds are not the just and equal price for the Paradise or the divine forgiveness. In fact, one compensation for man's good deeds has already been given to him in this world in the form of worldly blessings. Therefore, as regards the law of equality, it is not necessary that he is further compensated by the Jannah. It entirely depends on Divine grace and favour as is mentioned in a Hadith which says: 'Your actions alone cannot salvage you.' The Companions inquired: '0 Messenger of Allah, not even you?' He replied: 'No, not even me unless the Divine grace and mercy covers me.' [ Bukhari and Muslim as quoted by Mazhari ]

O Prophet, fight the unbelievers and the hypocrites, and be severe with them. Their abode is Hell, an evil destination?

O dear Prophet (Mohammed – peace and blessings be upon him), wage holy war against the disbelievers and the hypocrites, and be strict with them; and their destination is hell; and what a wretched outcome!

O Prophet, struggle with the unbelievers and the hypocrites, and be thou harsh with them; their refuge shall be Gehenna -- an evil homecoming!

O PROPHET! Strive hard against the deniers of the truth and the hypocrites, and be adamant with them. And [if they do not repent,] their goal shall be hell - and how vile a journey’s end!

O Prophet! strive hard against the infidels and the hypocrites, and be stern Unto them. And their abode is Hell: a hapless destination!

O Prophet (Muhammad SAW)! Strive hard against the disbelievers and the hypocrites, and be severe against them, their abode will be Hell, and worst indeed is that destination.

O prophet! Strive hard against the disbelievers and the hypocrites, and be stern with them. Their abode is Hell. What a miserable destination!

O Prophet, strive against the unbelievers and the hypocrites, and be severe with them. Hell shall be their resort. What a grievous end!

O Prophet! Strive hard against the disbelievers and the hypocrites, and be severe against them; their abode will be Hell, and worst indeed is that destination.

O Prophet! Strive against the disbelievers and the hypocrites, and be stern with them. Hell will be their home, a hapless journey's end.

O Prophet! Wage jihad against the faithless and the hypocrites, and be severe with them. Their refuge will be hell, and it is an evil destination.

O Prophet, struggle with the unbelievers and the hypocrites and deal harshly with them. Gehenna (Hell) shall be their refuge, an evil arrival!

O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.

Prophet, fight against the disbelievers and the hypocrites and be stern against them. Their dwelling will be hell fire, the most terrible fate.

O Prophet! strive hard against the unbelievers and the hypocrites, and be hard against them; and their abode is hell; and evil is the resort.

Y<u>a</u> ayyuh<u>a</u> a<b>l</b>nnabiyyu j<u>a</u>hidi alkuff<u>a</u>ra wa<b>a</b>lmun<u>a</u>fiqeena wa<b>o</b>ghlu<i><u>th</u></i> AAalayhim wamaw<u>a</u>hum jahannamu wabisa alma<u>s</u>eer<b>u</b>

Prophet, exert yourself to the utmost against those who deny the truth and the hypocrites. Deal severely with them. Hell will be their abode -- a vile destination.

O Prophet! Strive hard against the Unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge (indeed).

66

يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ وَمَأْوَىٰهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ

O Messenger! Strive against the disbelievers with the sword, and against the hypocrites with your tongue and upholding the punishments. And be harsh against them so that they fear you. The abode they will end up in on the Day of Judgement is hell, and that abode is a very evil abode indeed.

O Messenger! Strive against the disbelievers with the sword, and against the hypocrites with your tongue and upholding the punishments. And be harsh against them so that they fear you. The abode they will end up in on the Day of Judgement is hell, and that abode is a very evil abode indeed.

<h2 class="title">The Command for Jihad against the Disbelievers and the Hypocrites</h2><p>Allah the Exalted orders His Messenger to perform Jihad against the disbelievers and hypocrites, the former with weapons and armaments and the later by establishing Allah's legislated penal code,</p><div class="text_uthmani arabic">وَاغْلُظْ عَلَيْهِمْ</div><p>(and be severe against them) meaning, in this life,</p><div class="text_uthmani arabic">وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ</div><p>(their abode will be Hell, and worst indeed is that destination.) that is, in the Hereafter.</p><h2 class="title">The Disbeliever shall never benefit from His Believing Relative on the Day of Resurrection</h2><p>Allah the exalted said,</p><div class="text_uthmani arabic">ضَرَبَ اللَّهُ مَثَلاً لِّلَّذِينَ كَفَرُواْ</div><p>(Allah sets forth an example for those who disbelieve) meaning, the disbelievers who live together in this life with Muslims, their mixing and mingling with Muslims will not help the disbelievers, nor will it avail them with Allah, until and unless they gain faith in their hearts. Then Allah mentioned the parable, saying,</p><div class="text_uthmani arabic">امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـلِحَيْنِ</div><p>(the wife of Nuh and the wife of Lut. They were under two of our righteous servants,) means, they were the wives of two of Allah's Messengers and were their companions by day and night, eating with them and sleeping with them, as much as any marriage contains of interaction between spouses. However,</p><div class="text_uthmani arabic">فَخَانَتَاهُمَا</div><p>(they both betrayed them.) meaning, in the faith, they did not adhere to the faith sent through their husbands nor accepted their message. Therefore, all the intimate knowledge of their husbands neither helped them nor prevented punishment, hence Allah's statement,</p><div class="text_uthmani arabic">فَلَمْ يُغْنِينَا عَنْهُمَا مِنَ اللَّهِ شَيْئاً</div><p>(So, they availed them not against Allah) means, because their wives were disbelievers,</p><div class="text_uthmani arabic">وَقِيلَ</div><p>(and it was said) meaning, to these wives,</p><div class="text_uthmani arabic">ادْخُلاَ النَّارَ مَعَ الدَخِلِينَ</div><p>(Enter the Fire along with those who enter!) The part of the Ayah that reads,</p><div class="text_uthmani arabic">فَخَانَتَاهُمَا</div><p>(but they both betrayed them) does not pertain to committing illegal sexual intercourse, but to refusing to accept the religion. Surely, the wives of the Prophets were immune from committing illegal sexual intercourse on account of the honor that Allah has granted His Prophets, as we explained in Surat An-Nur. Al-`Awfi reported from Ibn `Abbas, "They betrayed them by not following their religion. The wife of Prophet Nuh used to expose his secrets, informing his oppressive people whenever any person embraced the faith with Nuh. As for the wife of Prophet Lut, she used to inform the people of the city (Sodom), who committed the awful sexual act (sodomy), whenever a guest was entertained by her husband." Ad-Dahhak reported that Ibn `Abbas said, "No wife of a Prophet ever committed adultery and fornication. Rather, they betrayed them by refusing to follow their religion." Similar was said by `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak and others.</p>

The Command for Jihad against the Disbelievers and the HypocritesAllah the Exalted orders His Messenger to perform Jihad against the disbelievers and hypocrites, the former with weapons and armaments and the later by establishing Allah's legislated penal code,وَاغْلُظْ عَلَيْهِمْ(and be severe against them) meaning, in this life,وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ(their abode will be Hell, and worst indeed is that destination.) that is, in the Hereafter.The Disbeliever shall never benefit from His Believing Relative on the Day of ResurrectionAllah the exalted said,ضَرَبَ اللَّهُ مَثَلاً لِّلَّذِينَ كَفَرُواْ(Allah sets forth an example for those who disbelieve) meaning, the disbelievers who live together in this life with Muslims, their mixing and mingling with Muslims will not help the disbelievers, nor will it avail them with Allah, until and unless they gain faith in their hearts. Then Allah mentioned the parable, saying,امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـلِحَيْنِ(the wife of Nuh and the wife of Lut. They were under two of our righteous servants,) means, they were the wives of two of Allah's Messengers and were their companions by day and night, eating with them and sleeping with them, as much as any marriage contains of interaction between spouses. However,فَخَانَتَاهُمَا(they both betrayed them.) meaning, in the faith, they did not adhere to the faith sent through their husbands nor accepted their message. Therefore, all the intimate knowledge of their husbands neither helped them nor prevented punishment, hence Allah's statement,فَلَمْ يُغْنِينَا عَنْهُمَا مِنَ اللَّهِ شَيْئاً(So, they availed them not against Allah) means, because their wives were disbelievers,وَقِيلَ(and it was said) meaning, to these wives,ادْخُلاَ النَّارَ مَعَ الدَخِلِينَ(Enter the Fire along with those who enter!) The part of the Ayah that reads,فَخَانَتَاهُمَا(but they both betrayed them) does not pertain to committing illegal sexual intercourse, but to refusing to accept the religion. Surely, the wives of the Prophets were immune from committing illegal sexual intercourse on account of the honor that Allah has granted His Prophets, as we explained in Surat An-Nur. Al-`Awfi reported from Ibn `Abbas, "They betrayed them by not following their religion. The wife of Prophet Nuh used to expose his secrets, informing his oppressive people whenever any person embraced the faith with Nuh. As for the wife of Prophet Lut, she used to inform the people of the city (Sodom), who committed the awful sexual act (sodomy), whenever a guest was entertained by her husband." Ad-Dahhak reported that Ibn `Abbas said, "No wife of a Prophet ever committed adultery and fornication. Rather, they betrayed them by refusing to follow their religion." Similar was said by `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak and others.

God advances the example of Noah's wife and the wife of Lot for those who do not believe. They were married to Our two pious devotees, but they were unfaithful to them, and even (the apostles) could not avail them in the least against God; and it was said to them: "Enter Hell with those (who are condemned) to enter it."

Allah illustrates the example of the disbelievers – the wife of Nooh and the wife of Lut; they were bonded in marriage to two of Our bondmen deserving Our proximity – they then betrayed them so they did not benefit them the least against Allah and it was declared, “Both of you women enter the fire, along with others who enter.”

God has struck a similitude for the unbelievers -- the wife of Noah, and the wife of Lot; for they were under two of Our righteous servants, but they betrayed them, so they availed them nothing whatsoever against God; so it was said, 'Enter, you two, the Fire with those who enter.'

For those who are bent on denying the truth God has propounded a parable in [the stories of] Noah's wife and Lot's wife: they were wedded to two of Our righteous servants, and each one betrayed her husband; and neither of the two [husbands] will be of any avail to these two women when they are told [on Judgment Day], "Enter the fire with all those [other sinners] who enter it!"

Allah propoundeth for those who disbelieve the similitude of the wife of Nuh and the wife of Lut. They were under two of our righteous bondmen; then they defrauded them. Wherefore the twain availed them naught against Allah, and it was said: enter ye twain the Fire with those who enter.

Allah sets forth an example for those who disbelieve, the wife of Nuh (Noah) and the wife of Lout (Lot). They were under two of our righteous slaves, but they both betrayed their (husbands by rejecting their doctrine) so they [Nuh (Noah) and Lout (Lot)] benefited them (their respective wives) not, against Allah, and it was said: "Enter the Fire along with those who enter!"

God illustrates an example of those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they betrayed them. They availed them nothing against God, and it was said, “Enter the Fire with those who are entering.”

Allah has set forth for the unbelievers the parable of the wives of Noah and Lot. They were wedded to two of Our righteous servants, but each acted treacherously with her husband, and their husbands could be of no avail to them against Allah. The two of them were told: “Enter the Fire with all the others who enter it.”

Allah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous servants, but they both betrayed them. So, they availed them not against Allah and it was said: "Enter the Fire along with those who enter!"

Allah citeth an example for those who disbelieve: the wife of Noah and the wife of Lot, who were under two of Our righteous slaves yet betrayed them so that they (the husbands) availed them naught against Allah and it was said (unto them): Enter the Fire along with those who enter.

Allah cites an example of the faithless: the wife of Noah and the wife of Lot. They were under two of our righteous servants, yet they betrayed them. So they did not avail them in any way against Allah, and it was said [to them], ‘Enter the Fire, along with those who enter [it].’

Allah has given as an example for the unbelievers, the wife of Noah and the wife of Lot. They were married to two of Our righteous worshipers, but theybetrayed them. It was not for (Noah and Lot) to avail them a thing. It was said to them both: 'Enter the Fire with those who shall enter'

Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, "Enter the Fire with those who enter."

God has told the disbelievers the story of the wives of Noah and Lot as a parable. They were married to two of Our righteous servants but were unfaithful to them. Nothing could protect them from the (wrath) of God and they were told to enter hell fire with the others.

Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.

<u>D</u>araba All<u>a</u>hu mathalan lilla<u>th</u>eena kafaroo imraata noo<u>h</u>in wa<b>i</b>mraata loo<u>t</u>in k<u>a</u>nat<u>a</u> ta<u>h</u>ta AAabdayni min AAib<u>a</u>din<u>a</u> <u>sa</u>li<u>h</u>ayni fakh<u>a</u>nat<u>a</u>hum<u>a</u> falam yughniy<u>a</u> AAanhum<u>a</u> mina All<u>a</u>hi shayan waqeela odkhul<u>a</u> a<b>l</b>nn<u>a</u>ra maAAa a<b>l</b>dd<u>a</u>khileen<b>a</b>

As an example to those who are bent on denying the truth, God cited the wife of Noah and the wife of Lot, who were married to two of Our righteous servants, but who betrayed them. So they could not help them against God, and they were told, "Enter the Fire along with all the others."

Allah sets forth, for an example to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!"

66

ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ

Allah gives an example of those who disbelieve in Allah and His Messenger that their relationship with the believers will not benefit them in any condition: the example of the two wives of two of the prophets of Allah: the wives of Noah and Lot. For verily they were wives to two pious servants, but they deceived their husbands by preventing from the path of Allah and helping the people of disbelief from their nations. Their being wives of these two pious servants did not help them, and it will be said to them: “Enter into the hellfire amongst the disbelievers and transgressors entering it.”

Allah gives an example of those who disbelieve in Allah and His Messenger that their relationship with the believers will not benefit them in any condition: the example of the two wives of two of the prophets of Allah: the wives of Noah and Lot. For verily they were wives to two pious servants, but they deceived their husbands by preventing from the path of Allah and helping the people of disbelief from their nations. Their being wives of these two pious servants did not help them, and it will be said to them: “Enter into the hellfire amongst the disbelievers and transgressors entering it.”

<p>ضَرَ‌بَ اللَّـهُ مَثَلًا لِّلَّذِينَ كَفَرُ‌وا امْرَ‌أَتَ نُوحٍ ( Allah has cited for the disbelievers the example of the wife of Nuh (علیہ السلام) and the wife of Lut (علیہ السلام) ...66:10). Towards the end of this Surah, Allah has set forth examples of four women. The first example comprises two women who were the wives of two Holy Prophets (علیہما السلام) .</p><p>They, in matters of religion, opposed their husbands and secretly sided with the unbelievers and pagans. As a result, they ended up in the abyss of Hell, and their marital relation with the prophets could not save them from the punishment. The name of the wife of Nuh (علیہ السلام) is said to be Waghilah, while the name of the wife of Lut (علیہ السلام) is said to be Walihah. [ Qurtubi ] Some scholars have attributed other names to them.</p><p>The third woman is the one who was the wife of the Pharaoh, the worst disbeliever and claimant of godhead, but she believed in Musa (علیہ السلام) . She was given such a high rank by Allah that she was shown her place in the Paradise, right here in this world, and the infidelity of her husband did not prove to be an impediment in her achieving this high rank.</p><p>The fourth woman is Maryam (علیہا السلام) . She was not wife of anyone, but her faith and virtuous deeds earned for her such a high degree that she was invested with perfections of the prophets, even though she was not a prophet according to the majority of scholars. Verse [ 11] serves as a warning to the unbelievers who think that they will attain salvation merely by their companionship with believers, the good company will not rescue them in the Hereafter if they persist in their disbelief. So likewise, a disbeliever's disbelief will not harm a believing relative. Therefore, the auliyas' and ambiyas' wives should not carelessly take for granted that they will attain salvation on account of their husbands nor should the wife of a disbeliever think that his disbelief will harm her. Every person, man or woman, should be concerned about his/her own faith and action.</p>

ضَرَ‌بَ اللَّـهُ مَثَلًا لِّلَّذِينَ كَفَرُ‌وا امْرَ‌أَتَ نُوحٍ ( Allah has cited for the disbelievers the example of the wife of Nuh (علیہ السلام) and the wife of Lut (علیہ السلام) ...66:10). Towards the end of this Surah, Allah has set forth examples of four women. The first example comprises two women who were the wives of two Holy Prophets (علیہما السلام) .They, in matters of religion, opposed their husbands and secretly sided with the unbelievers and pagans. As a result, they ended up in the abyss of Hell, and their marital relation with the prophets could not save them from the punishment. The name of the wife of Nuh (علیہ السلام) is said to be Waghilah, while the name of the wife of Lut (علیہ السلام) is said to be Walihah. [ Qurtubi ] Some scholars have attributed other names to them.The third woman is the one who was the wife of the Pharaoh, the worst disbeliever and claimant of godhead, but she believed in Musa (علیہ السلام) . She was given such a high rank by Allah that she was shown her place in the Paradise, right here in this world, and the infidelity of her husband did not prove to be an impediment in her achieving this high rank.The fourth woman is Maryam (علیہا السلام) . She was not wife of anyone, but her faith and virtuous deeds earned for her such a high degree that she was invested with perfections of the prophets, even though she was not a prophet according to the majority of scholars. Verse [ 11] serves as a warning to the unbelievers who think that they will attain salvation merely by their companionship with believers, the good company will not rescue them in the Hereafter if they persist in their disbelief. So likewise, a disbeliever's disbelief will not harm a believing relative. Therefore, the auliyas' and ambiyas' wives should not carelessly take for granted that they will attain salvation on account of their husbands nor should the wife of a disbeliever think that his disbelief will harm her. Every person, man or woman, should be concerned about his/her own faith and action.

And God presents the example of Pharaoh's wife for those who believe, when she said: "O Lord, build me a house in Paradise, and save me from Pharaoh and his deeds, and save me from a wicked people;"

And Allah illustrates an example of the Muslims – the wife of Firaun; when she prayed, “My Lord! Build a house for me near You, in Paradise, and deliver me from Firaun and his works, and rescue me from the unjust people.”

God has struck a similitude for the believers -- the wife of Pharaoh, when she said, 'My Lord, build for me a house in Paradise, in Thy presence, and deliver me from Pharaoh and his work, and do Thou deliver me from the people of the evildoers.'

And for those who have attained to faith God has propounded a parable in [the story of] Pharaoh's wife as she prayed "O my Sustainer! Build Thou for me a mansion in the paradise [that is] with Thee, and save me from Pharaoh and his doings, and save me, from all evildoing folk!

And Allah propoundeth for those who believe the similitude of the wife Of Fir'awn, when she said: 'my Lord! build me in Thine presence a house in the Garden, and deliver me from Fir'awn and his handiwork, and deliver me from the transgressing people.

And Allah has set forth an example for those who believe, the wife of Fir'aun (Pharaoh), when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir'aun (Pharaoh) and his work, and save me from the people who are Zalimun (polytheists, wrong-doers and disbelievers in Allah).

And God illustrates an example of those who believe: the wife of Pharaoh, when she said, “My Lord, build for me, with you, a house in Paradise, and save me from Pharaoh and his works, and save me from the wrongdoing people.”

Allah has set forth for the believers the parable of Pharaoh's wife. She prayed: “My Lord, build for me a house with You in Paradise and deliver me from Pharaoh and his misdeeds; and deliver me from the iniquitous people.”

And Allah has set forth an example for those who believe: the wife of Fir`awn, when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir`awn and his work, and save me from the people who are wrongdoers.

And Allah citeth an example for those who believe: the wife of Pharaoh when she said: My Lord! Build for me a home with thee in the Garden, and deliver me from Pharaoh and his work, and deliver me from evil-doing folk;

Allah cites an example of the faithful: the wife of Pharaoh, when she said, ‘My Lord! Build me a home near You in paradise, and deliver me from Pharaoh and his conduct, and deliver me from the wrongdoing lot.’

But to those who believe Allah has given as an example Pharaoh's wife, who said: 'My Lord, build me a house before You in Paradise and save me fromPharaoh and his work, and save me from a harmdoing nation'

And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."

To the believers, as a parable, God has told the story of the wife of the Pharaoh who said, "Lord, establish for me a house in Paradise in your presence. Rescue me from Pharaoh and his deeds and save me from the unjust people.

And Allah sets forth an example to those who believe the wife of Firon when she said: My Lord! build for me a house with Thee in the garden and deliver me from Firon and his doing, and deliver me from the unjust people:

Wa<u>d</u>araba All<u>a</u>hu mathalan lilla<u>th</u>eena <u>a</u>manoo imraata firAAawna i<u>th</u> q<u>a</u>lat rabbi ibni lee AAindaka baytan fee aljannati wanajjinee min firAAawna waAAamalihi wanajjinee mina alqawmi a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

To the believers God has given the example of Pharaoh's wife who said: "My Lord, build me a house in nearness to You in Paradise and save me from Pharaoh and his misdeeds. Save me from all evil-doers."

And Allah sets forth, as an example to those who believe the wife of Pharaoh: Behold she said: "O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong";

66

وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ

And Allah also mentions an example to those who have faith in Him and His Messengers, that their connections with the disbelievers will not harm them or affect them as long as they remain steadfast upon the truth: the example of the wife of Pharaoh when she said: “O my Lord! Build a house for me near You in Paradise, and save me from the tyranny of Pharaoh, his might and his evil deeds; and save me also from the people who wrong themselves by following him in his transgression and oppression.”

And Allah also mentions an example to those who have faith in Him and His Messengers, that their connections with the disbelievers will not harm them or affect them as long as they remain steadfast upon the truth: the example of the wife of Pharaoh when she said: “O my Lord! Build a house for me near You in Paradise, and save me from the tyranny of Pharaoh, his might and his evil deeds; and save me also from the people who wrong themselves by following him in his transgression and oppression.”

<p>ضَرَ‌بَ اللَّـهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَ‌أَتَ فِرْ‌عَوْنَ إِذْ قَالَتْ رَ‌بِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ (And Allah has cited for the believers the example of the wife of Fir'aun (the Pharaoh), when she said, "My Lord, build for me, near You, a house in the Paradise...66:11) This is the example of the wife of Fir'aun (the Pharaoh) whose name was ` Asiyah bint Muzahim. When Musa (علیہ السلام) accomplished his task in defeating the sorcerers who embraced Mosaic faith, she too embraced the Mosaic faith and became a Muslim. Fir'aun ordered that she should be tortured severely and tormented harshly. According to some reports, her hands and feet were pegged with nails to the ground and a huge rock was placed on her chest, so that she might not be able to move. In this state she supplicated to Allah as mentioned in this verse. According to other reports, it was suggested that a huge rock be dropped on her. They had hardly dropped the rock and she prayed to Allah as quoted in the verse. Allah then showed Sayyidah 'Asiyah ؓ her house in Paradise, and while looking at this vision her soul departed. When the rock fell on her body, it was lifeless. [ Mazhari ].</p>

ضَرَ‌بَ اللَّـهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَ‌أَتَ فِرْ‌عَوْنَ إِذْ قَالَتْ رَ‌بِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ (And Allah has cited for the believers the example of the wife of Fir'aun (the Pharaoh), when she said, "My Lord, build for me, near You, a house in the Paradise...66:11) This is the example of the wife of Fir'aun (the Pharaoh) whose name was ` Asiyah bint Muzahim. When Musa (علیہ السلام) accomplished his task in defeating the sorcerers who embraced Mosaic faith, she too embraced the Mosaic faith and became a Muslim. Fir'aun ordered that she should be tortured severely and tormented harshly. According to some reports, her hands and feet were pegged with nails to the ground and a huge rock was placed on her chest, so that she might not be able to move. In this state she supplicated to Allah as mentioned in this verse. According to other reports, it was suggested that a huge rock be dropped on her. They had hardly dropped the rock and she prayed to Allah as quoted in the verse. Allah then showed Sayyidah 'Asiyah ؓ her house in Paradise, and while looking at this vision her soul departed. When the rock fell on her body, it was lifeless. [ Mazhari ].

<h2 class="title">The Disbelievers can cause no Harm to the Believers</h2><p>This is a parable that Allah made of the believers, in that, if they needed to, their association with the disbelievers will not harm them. Allah the Exalted said,</p><div class="text_uthmani arabic">لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً</div><p>(Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except you indeed fear a danger from them.) (3:28) Qatadah said, "Fir`awn was the most tyrannical among the people of the earth and the most disbelieving. By Allah! His wife was not affected by her husband's disbelief, because she obeyed her Lord. Therefore, let it be known that Allah is the Just Judge Who will not punish anyone except for their own sins." Ibn Jarir recorded that Sulayman said, "The wife of Fir`awn was tortured under the sun and when Fir`awn would finish the torture session, the angels would shade her with their wings. She was shown her house in Paradise." Ibn Jarir said that Al-Qasim bin Abi Bazzah said, "Fir`awn's wife used to ask, `Who prevailed' When she was told, `Musa and Harun prevailed', she said, `I believe in the Lord of Musa and Harun.' Fir`awn sent his aides to her and said to them, `Find the biggest stone. If she insists on keeping her faith, throw the stone on her, otherwise she is my wife. When they came to her, she looked up to the sky and was able to see her house in Paradise. She persisted on the faith and her soul was then captured. The stone was thrown on her lifeless body." This is the meaning of her statement,</p><div class="text_uthmani arabic">رَبِّ ابْنِ لِى عِندَكَ بَيْتاً فِى الْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِ</div><p>(My Lord! Build for me a home with You in Paradise, and save me from Fir`awn and his work,) means, `deliver me from him, because I am innocent of his actions,'</p><div class="text_uthmani arabic">وَنَجِّنِى مِنَ الْقَوْمِ الظَّـلِمِينَ</div><p>(and save me from the people who are wrongdoers.) Her name was Asiyah bint Muzahim, may Allah be pleased with her. Allah said,</p><div class="text_uthmani arabic">وَمَرْيَمَ ابْنَةَ عِمْرَانَ الَّتِى أَحْصَنَتْ فَرْجَهَا</div><p>(And Maryam, the daughter of `Imran who guarded her chastity (private part).) meaning, who protected and purified her honor, by being chaste and free of immorality,</p><div class="text_uthmani arabic">فَنَفَخْنَا فِيهِ مِن رُّوحِنَا</div><p>(And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how `Isa was conceived. This is why Allah said here,</p><div class="text_uthmani arabic">فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ</div><p>(And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub,) meaning His decree and His legislation.</p><div class="text_uthmani arabic">وَكَانَتْ مِنَ الْقَـنِتِينَ</div><p>(and she was of the Qanitin.) Imam Ahmad recorded that Ibn `Abbas said, "The Messenger of Allah drew four lines on the ground and said,</p><div class="text_uthmani arabic">«أَتَدْرُونَ مَا هَذَا؟»</div><p>(Do you know what these lines represent) They said, `Allah and His Messenger know best.' He said,</p><div class="text_uthmani arabic">«أَفْضَلُ نِسَاءِ أَهْلِ الْجَنَّةِ: خَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَآسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْن»</div><p>(The best among the women of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint `Imran and Asiyah bint Muzahim, wife of Fir`awn.) It is confirmed in the Two Sahihs from Abu Musa Al-Ash`ari that the Messenger of Allah said,</p><div class="text_uthmani arabic">«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَام»</div><p>(Many men have reached the level of perfection, but none among women have reached this level except Asiyah -- Fir`awn's wife, Maryam--the daughter of `Imran, and Khadijah--the daughter of Khuwaylid. And no doubt, the superiority of `A'ishah to other women is like the superiority of Tharid to other meals.) In my book, Al-Bidayah wan-Nihayah, I have mentioned these Hadiths using their various chains of narration in relating the story of Prophet `Isa and his mother Maryam, peace be upon them, all praise be to Allah. This is the end of the Tafsir of Surat At-Tahrim, all thanks and praise are due to Allah.</p>

The Disbelievers can cause no Harm to the BelieversThis is a parable that Allah made of the believers, in that, if they needed to, their association with the disbelievers will not harm them. Allah the Exalted said,لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً(Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except you indeed fear a danger from them.) (3:28) Qatadah said, "Fir`awn was the most tyrannical among the people of the earth and the most disbelieving. By Allah! His wife was not affected by her husband's disbelief, because she obeyed her Lord. Therefore, let it be known that Allah is the Just Judge Who will not punish anyone except for their own sins." Ibn Jarir recorded that Sulayman said, "The wife of Fir`awn was tortured under the sun and when Fir`awn would finish the torture session, the angels would shade her with their wings. She was shown her house in Paradise." Ibn Jarir said that Al-Qasim bin Abi Bazzah said, "Fir`awn's wife used to ask, `Who prevailed' When she was told, `Musa and Harun prevailed', she said, `I believe in the Lord of Musa and Harun.' Fir`awn sent his aides to her and said to them, `Find the biggest stone. If she insists on keeping her faith, throw the stone on her, otherwise she is my wife. When they came to her, she looked up to the sky and was able to see her house in Paradise. She persisted on the faith and her soul was then captured. The stone was thrown on her lifeless body." This is the meaning of her statement,رَبِّ ابْنِ لِى عِندَكَ بَيْتاً فِى الْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِ(My Lord! Build for me a home with You in Paradise, and save me from Fir`awn and his work,) means, `deliver me from him, because I am innocent of his actions,'وَنَجِّنِى مِنَ الْقَوْمِ الظَّـلِمِينَ(and save me from the people who are wrongdoers.) Her name was Asiyah bint Muzahim, may Allah be pleased with her. Allah said,وَمَرْيَمَ ابْنَةَ عِمْرَانَ الَّتِى أَحْصَنَتْ فَرْجَهَا(And Maryam, the daughter of `Imran who guarded her chastity (private part).) meaning, who protected and purified her honor, by being chaste and free of immorality,فَنَفَخْنَا فِيهِ مِن رُّوحِنَا(And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how `Isa was conceived. This is why Allah said here,فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ(And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub,) meaning His decree and His legislation.وَكَانَتْ مِنَ الْقَـنِتِينَ(and she was of the Qanitin.) Imam Ahmad recorded that Ibn `Abbas said, "The Messenger of Allah drew four lines on the ground and said,«أَتَدْرُونَ مَا هَذَا؟»(Do you know what these lines represent) They said, `Allah and His Messenger know best.' He said,«أَفْضَلُ نِسَاءِ أَهْلِ الْجَنَّةِ: خَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَآسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْن»(The best among the women of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint `Imran and Asiyah bint Muzahim, wife of Fir`awn.) It is confirmed in the Two Sahihs from Abu Musa Al-Ash`ari that the Messenger of Allah said,«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَام»(Many men have reached the level of perfection, but none among women have reached this level except Asiyah -- Fir`awn's wife, Maryam--the daughter of `Imran, and Khadijah--the daughter of Khuwaylid. And no doubt, the superiority of `A'ishah to other women is like the superiority of Tharid to other meals.) In my book, Al-Bidayah wan-Nihayah, I have mentioned these Hadiths using their various chains of narration in relating the story of Prophet `Isa and his mother Maryam, peace be upon them, all praise be to Allah. This is the end of the Tafsir of Surat At-Tahrim, all thanks and praise are due to Allah.

And of Mary, daughter of 'Imran, who guarded her chastity, so that We breathed into her a new life from Us, and she believed the words of her Lord and His Books, and was among the obedient.

And the example of Maryam the daughter of Imran, who guarded her chastity – We therefore breathed into her a Spirit from Ourselves – and she testified for the Words of her Lord and His Books, and was among the obedient.

And Mary, Imran's daughter, who guarded her virginity, so We breathed into her of Our Spirit, and she confirmed the Words of her Lord and His Books, and became one of the obedient.

And [We have propounded yet another parable of God-consciousness in the story of] Mary, the daughter of Imran, who guarded her chastity, whereupon We breathed of Our spirit into that [which was in her womb], and who accepted the truth of her Sustainer’s words - and [thus,] of His revelations - and was one of the truly devout.

And the similitude of Maryram daughter of lmran, who preserved her chastity, wherefore We breathed in it Of Our Spirit. And she testified to the words of her Lord and His Books and she was of the devout.

And Maryam (Mary), the daughter of 'Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Ruh [i.e. Jibrael (Gabriel)], and she testified to the truth of the Words of her Lord [i.e. believed in the Words of Allah: "Be!" and he was; that is 'Iesa (Jesus) - son of Maryam (Mary); as a Messenger of Allah], and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah).

And Mary, the daughter of Imran, who guarded her womb, and so We breathed into her of Our Spirit; and she believed in the truth of her Lord’s Words and His Books, and was one of the devout.

Allah has also set forth the parable of Mary, the daughter of Imran, who guarded her chastity, and into whom We breathed of Our Spirit, and who testified to the words of her Lord and His Books. She was among the obedient.

And Maryam, the daughter of `Imran who guarded her chastity (private part). And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub, and she was of the Qanitin.

And Mary, daughter of 'Imran, whose body was chaste, therefor We breathed therein something of Our Spirit. And she put faith in the words of her Lord and His scriptures, and was of the obedient.

And Mary, daughter of Imran, who guarded the chastity of her womb, so We breathed into it of Our spirit. She confirmed the words of her Lord and His Books, and she was one of the obedient.

And, Mary, 'Imran's daughter, who guarded her chastity so We breathed into her of Our Spirit (Gabriel); and she put her trust in the Words of her Lord andHis Books, and was among the devout.

And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.

He has also told, as a parable, the story of Mary, daughter of Imran who preserved her virginity and (into whose womb) We breathed Our spirit. She made the words of her Lord and the predictions in His Books come true. She was an obedient woman.

And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Lord and His books, and she was of, the obedient ones.

Wamaryama ibnata AAimr<u>a</u>na allatee a<u>hs</u>anat farjah<u>a</u> fanafakhn<u>a</u> feehi min roo<u>h</u>in<u>a</u> wa<u>s</u>addaqat bikalim<u>a</u>ti rabbih<u>a</u> wakutubihi wak<u>a</u>nat mina alq<u>a</u>niteen<b>a</b>

[God gave another example in the story of] Mary, 'Imran's daughter, who preserved her chastity and We breathed Our spirit into her; she testified to the words of her Lord and His Scriptures, and was truly devout.

And Mary the daughter of 'Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (servants).

66

وَمَرْيَمَ ٱبْنَتَ عِمْرَٰنَ ٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتْ مِنَ ٱلْقَٰنِتِينَ

And Allah also mentions an example for those who have faith in Him and His Messengers, in the condition of Mary the daughter of ‘Imrān who safeguarded her private parts from fornication, so Allah commanded Gabriel to blow into her due to which she fell pregnant through the power of Allah with Jesus the son of Mary, without a father. She also believed in the religions of Allah and the books revealed to His Messengers, and she was obedient to Allah by fulfilling His commands and refraining from the things He did not allow.

And Allah also mentions an example for those who have faith in Him and His Messengers, in the condition of Mary the daughter of ‘Imrān who safeguarded her private parts from fornication, so Allah commanded Gabriel to blow into her due to which she fell pregnant through the power of Allah with Jesus the son of Mary, without a father. She also believed in the religions of Allah and the books revealed to His Messengers, and she was obedient to Allah by fulfilling His commands and refraining from the things He did not allow.

<p>وَصَدَّقَتْ بِكَلِمَاتِ رَ‌بِّهَا وَكُتُبِهِ (and she testified to the truth of the words of her Lord and His books, and she was one of the devout....66:12) The phrase 'Words of her Lord' refers to scriptures that were revealed to the Holy Prophets ﷺ . The word kutub [ Books ] refers to the well-known celestial books - Injil, Zabur and Torah. The concluding statement وَكَانَتْ مِنَ الْقَانِتِينَ (and she was one of the devout....66:12) describes the quality of Sayyidah Maryam (علیہا السلام) . The word qanitin is the plural of qanit and signifies 'devout and obedient'. Sayyidna Abu Musa (علیہ السلام) narrates that the Messenger of Allah ﷺ said: "Whilst many men have attained spiritual perfection, among women only Sayyidah ` Asiyah ؓ ، wife of Fir'aun, and Sayyidah Maryam, daughter of ` Imran (علیہما السلام) ، achieved this perfection." [ Bukhari and Muslim as quoted by Mazhari ]. Apparently, 'perfection' in this context refers to 'characteristics of Prophethood'. Despite being a woman, she achieved them. [ Mazhari ]. And Allah knows best!</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah At-Tahrim</p><p>Ends here</p>

وَصَدَّقَتْ بِكَلِمَاتِ رَ‌بِّهَا وَكُتُبِهِ (and she testified to the truth of the words of her Lord and His books, and she was one of the devout....66:12) The phrase 'Words of her Lord' refers to scriptures that were revealed to the Holy Prophets ﷺ . The word kutub [ Books ] refers to the well-known celestial books - Injil, Zabur and Torah. The concluding statement وَكَانَتْ مِنَ الْقَانِتِينَ (and she was one of the devout....66:12) describes the quality of Sayyidah Maryam (علیہا السلام) . The word qanitin is the plural of qanit and signifies 'devout and obedient'. Sayyidna Abu Musa (علیہ السلام) narrates that the Messenger of Allah ﷺ said: "Whilst many men have attained spiritual perfection, among women only Sayyidah ` Asiyah ؓ ، wife of Fir'aun, and Sayyidah Maryam, daughter of ` Imran (علیہما السلام) ، achieved this perfection." [ Bukhari and Muslim as quoted by Mazhari ]. Apparently, 'perfection' in this context refers to 'characteristics of Prophethood'. Despite being a woman, she achieved them. [ Mazhari ]. And Allah knows best!Al-hamdulillahThe Commentary onSurah At-TahrimEnds here

BLESSED BE HE who holds the (reins of) Kingship in His hand, who has power over everything,

Most Auspicious is He in Whose control is the entire kingship; and He is Able to do all things.

Blessed be He in whose hand is the Kingdom -- He is powerful over everything --

HALLOWED be He in whose hand all dominion rests, since He has the power to will anything:

Blest be He in whose hand is the dominion, and He is over everything Potent.

Blessed is He in Whose Hand is the dominion, and He is Able to do all things.

Blessed is He in whose hand is the sovereignty, and Who has power over everything.

Blessed is He in Whose Hand is the dominion of the Universe, and Who has power over everything;

Blessed be He in Whose Hand is the dominion; and He is Able to do all things.

Blessed is He in Whose hand is the Sovereignty, and, He is Able to do all things.

Blessed is He in whose hands is all sovereignty, and He has power over all things.

Blessed be He in whose Hand is the Kingdom, He is powerful over all things,

Blessed is He in whose hand is dominion, and He is over all things competent -

Blessed is He in whose hands is the Kingdom and who has power over all things.

Blessed is He in Whose hand is the kingdom, and He has power over all things,

Tab<u>a</u>raka alla<u>th</u>ee biyadihi almulku wahuwa AAal<u>a</u> kulli shayin qadeer<b>un</b>

Blessed is He in whose hand is the Kingdom: He has power over all things;

Blessed be He in Whose hands is Dominion; and He over all things hath Power;-

67

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ تَبَٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

The goodness of Allah who solely possesses the kingdom is great and abundant. He is capable of everything, Nothing is outside His ability.

The goodness of Allah who solely possesses the kingdom is great and abundant. He is capable of everything, Nothing is outside His ability.

<p>Commentary</p><p>The Virtues of Surah Al-Mulk</p><p>Prophetic Tradition has named this Surah as Waqiyah (protector) and Munjiyah (saviour) as well. In a Tradition, the Holy Prophet ﷺ is reported to have said:</p><p>ھِیَ المانعۃ المنجیۃ تنجیہ من عذاب القبر</p><p>"It [ the Surah ] is the protector and saviour which will rescue and redeem him who recites it from the torment of the grave." [ Transmitted by Tirmidhi who has graded it as 'liasan, gharib' as quoted by Qurtubl ]</p><p>Sayyidna Ibn ` Abbas ؓ reports that the Messenger of Allah ﷺ said:</p><p>"It is my heart's desire that Surah Al-Mulk be in every believer's heart." [ Tha` labi ]</p><p>Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ has said:</p><p>"Verily, there is a Surah in the Book of Allah (Qur'an) containing thirty verses that will intercede on behalf of him who recites it until he is rescued from Hell and admitted to Paradise; and it is Surah Tabarak." [ Qurtubi cites it from Tirmidhi ].</p><p>تَبَارَ‌كَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ (Glorious is the One in whose hand is the Kingdom [ of the whole universe ], and He is powerful over every thing...67:1). The word Tabaraka is derived from barakah, which literally means 'to grow' or 'increase'. When it is related to Allah, it signifies 'to be highest in all respects' and it conveys a meaning similar to Allahu Akbar 'Allah is the Highest'.</p><p>بِيَدِهِ الْمُلْكُ (in Whose hand is the Kingdom): The word Yad (hand) is attributed to Allah at many places in the Qur'an, whereas He is beyond having a body, limbs or organs. As a result, the word must, of necessity, be taken as one of the mutashabihat. We need to believe in its reality, but it is not possible for anyone to grasp its exact nature. It is improper to pursue this subject. The word Mulk (Kingdom) refers to the Kingdom of the whole universe, of the heavens and the earth and of the mortal world as well as of the Hereafter.</p><p>The verse under comment refers to four of the Divine attributes. Firstly, His existence; secondly, His comprehending all the attributes of perfection and being most Exalted; thirdly, His being the ruler of the heavens and earth; and fourthly, His having power over everything. The verses that follow are adduced as proofs of these attributes, which become clear by pondering over the creation of Allah. Therefore, the next verses refer to the various types of creation in the universe as proofs positive of the existence and Oneness of Allah and His all-encompassing knowledge and power. To begin with, reference is made to those proofs of the divine omnipotence that are available in human beings themselves who are the noblest creation in the universe. The words الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (the One who created death and life) are meant for this purpose, (as will be explained shortly). Then, several verses (3 to 5) invite consideration to the creation of heavens to find proofs of Allah's omnipotence. Thereafter, verses 15 and 16 call our attention to the creation of the earth and its benefits. Lastly, the creatures living in the heavenly atmosphere, that is, the birds are mentioned in verse 19.</p><p>In short, the basic subject of the Surah is to prove the existence of Allah and His perfect knowledge and power by inviting consideration to the marvels of this universe. However, as a subsidiary subject, some other realities are also mentioned like punishment for unbelievers and reward for believers.</p><p>The proofs of the divine knowledge and power found in the man himself are indicated in the following two words:</p>

CommentaryThe Virtues of Surah Al-MulkProphetic Tradition has named this Surah as Waqiyah (protector) and Munjiyah (saviour) as well. In a Tradition, the Holy Prophet ﷺ is reported to have said:ھِیَ المانعۃ المنجیۃ تنجیہ من عذاب القبر"It [ the Surah ] is the protector and saviour which will rescue and redeem him who recites it from the torment of the grave." [ Transmitted by Tirmidhi who has graded it as 'liasan, gharib' as quoted by Qurtubl ]Sayyidna Ibn ` Abbas ؓ reports that the Messenger of Allah ﷺ said:"It is my heart's desire that Surah Al-Mulk be in every believer's heart." [ Tha` labi ]Sayyidna Abu Hurairah ؓ narrates that the Messenger of Allah ﷺ has said:"Verily, there is a Surah in the Book of Allah (Qur'an) containing thirty verses that will intercede on behalf of him who recites it until he is rescued from Hell and admitted to Paradise; and it is Surah Tabarak." [ Qurtubi cites it from Tirmidhi ].تَبَارَ‌كَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ (Glorious is the One in whose hand is the Kingdom [ of the whole universe ], and He is powerful over every thing...67:1). The word Tabaraka is derived from barakah, which literally means 'to grow' or 'increase'. When it is related to Allah, it signifies 'to be highest in all respects' and it conveys a meaning similar to Allahu Akbar 'Allah is the Highest'.بِيَدِهِ الْمُلْكُ (in Whose hand is the Kingdom): The word Yad (hand) is attributed to Allah at many places in the Qur'an, whereas He is beyond having a body, limbs or organs. As a result, the word must, of necessity, be taken as one of the mutashabihat. We need to believe in its reality, but it is not possible for anyone to grasp its exact nature. It is improper to pursue this subject. The word Mulk (Kingdom) refers to the Kingdom of the whole universe, of the heavens and the earth and of the mortal world as well as of the Hereafter.The verse under comment refers to four of the Divine attributes. Firstly, His existence; secondly, His comprehending all the attributes of perfection and being most Exalted; thirdly, His being the ruler of the heavens and earth; and fourthly, His having power over everything. The verses that follow are adduced as proofs of these attributes, which become clear by pondering over the creation of Allah. Therefore, the next verses refer to the various types of creation in the universe as proofs positive of the existence and Oneness of Allah and His all-encompassing knowledge and power. To begin with, reference is made to those proofs of the divine omnipotence that are available in human beings themselves who are the noblest creation in the universe. The words الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (the One who created death and life) are meant for this purpose, (as will be explained shortly). Then, several verses (3 to 5) invite consideration to the creation of heavens to find proofs of Allah's omnipotence. Thereafter, verses 15 and 16 call our attention to the creation of the earth and its benefits. Lastly, the creatures living in the heavenly atmosphere, that is, the birds are mentioned in verse 19.In short, the basic subject of the Surah is to prove the existence of Allah and His perfect knowledge and power by inviting consideration to the marvels of this universe. However, as a subsidiary subject, some other realities are also mentioned like punishment for unbelievers and reward for believers.The proofs of the divine knowledge and power found in the man himself are indicated in the following two words:

<h2 class="title">Which was revealed in Makkah</h2> <h2 class="title">The Virtues of Surat Al-Mulk</h2><p>Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,</p><div class="text_uthmani arabic">«إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ:</div><div class="text_uthmani arabic">تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»</div><p>(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,</p><div class="text_uthmani arabic">«سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ:</div><div class="text_uthmani arabic">تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»</div><p>(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))</p><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">Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars</h2><p>Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,</p><div class="text_uthmani arabic">وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ</div><p>(and He is Able to do all things.) Then Allah says,</p><div class="text_uthmani arabic">الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ</div><p>(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,</p><div class="text_uthmani arabic">كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ</div><p>(How can you disbelieve in Allah Seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says,</p><div class="text_uthmani arabic">ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ</div><p>(Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). Concerning Allah's statement,</p><div class="text_uthmani arabic">لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً</div><p>(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says,</p><div class="text_uthmani arabic">وَهُوَ الْعَزِيزُ الْغَفُورُ</div><p>(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,</p><div class="text_uthmani arabic">الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا</div><p>(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,</p><div class="text_uthmani arabic">مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ</div><p>(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,</p><div class="text_uthmani arabic">فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ</div><p>(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,</p><div class="text_uthmani arabic">فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ</div><p>(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,</p><div class="text_uthmani arabic">هَلْ تَرَى مِن فُطُورٍ</div><p>(Can you see any rifts) means any tears. Qatadah said,</p><div class="text_uthmani arabic">هَلْ تَرَى مِن فُطُورٍ</div><p>(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,</p><div class="text_uthmani arabic">ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ</div><p>(Then look again and yet again, ) Qatadah said, "It means (look) twice."</p><div class="text_uthmani arabic">يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا</div><p>(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.</p><div class="text_uthmani arabic">وَهُوَ حَسِيرٌ</div><p>(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.</p><div class="text_uthmani arabic">خَاسِئًا</div><p>(Khasi') due to the inability to see any flaw or defect (in Allah's creation).</p><div class="text_uthmani arabic">وَهُوَ حَسِيرٌ</div><p>(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,</p><div class="text_uthmani arabic">وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ</div><p>(And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,</p><div class="text_uthmani arabic">وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ</div><p>(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ</div><p>(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,</p><div class="text_uthmani arabic">إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ </div><p>(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.</p>

Which was revealed in Makkah The Virtues of Surat Al-MulkImam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,«إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ:تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,«سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ:تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ»(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِIn the Name of Allah, the Most Gracious, the Most Merciful.Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the StarsAllah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ(and He is Able to do all things.) Then Allah says,الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ(How can you disbelieve in Allah Seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says,ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ(Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). Concerning Allah's statement,لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says,وَهُوَ الْعَزِيزُ الْغَفُورُ(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,هَلْ تَرَى مِن فُطُورٍ(Can you see any rifts) means any tears. Qatadah said,هَلْ تَرَى مِن فُطُورٍ(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ(Then look again and yet again, ) Qatadah said, "It means (look) twice."يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.وَهُوَ حَسِيرٌ(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.خَاسِئًا(Khasi') due to the inability to see any flaw or defect (in Allah's creation).وَهُوَ حَسِيرٌ(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ(And indeed We have adorned the nearest heaven with lamps, ) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ - وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ - لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ - دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ - إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) 37:6-7 Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

Who created death and life in order to try you to see who of you are best of deed. He is all-mighty and forgiving,

The One Who created death and life to test you – who among you has the better deeds; and He only is the Most Honourable, the Oft Forgiving.

who created death and life, that He might try you which of you is fairest in works; and He is the All-mighty, the All-forgiving --

He who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving.

Who hath created death and life that He might prove you, as to which of you is excellent in work. And He is the Mighty, the Forgiver.

Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;

He who created death and life—to test you—as to which of you is better in conduct. He is the Almighty, the Forgiving.

Who created death and life that He might try you as to which of you is better in deed. He is the Most Mighty, the Most Forgiving;

Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;

Who hath created life and death that He may try you which of you is best in conduct; and He is the Mighty, the Forgiving,

He, who created death and life that He may test you [to see] which of you is best in conduct. And He is the All-mighty, the All-forgiving.

who created death and life that He might examine which of you is best in deeds, and He is the Almighty, the Forgiving,

[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving -

It is He who has created death and life to put you to the test and see which of you is most virtuous in your deeds. He is Majestic and All-forgiving.

Who created death and life that He may try you-- which of you is best in deeds; and He is the Mighty, the Forgiving,

Alla<u>th</u>ee khalaqa almawta wa<b>a</b>l<u>h</u>ay<u>a</u>ta liyabluwakum ayyukum a<u>h</u>sanu AAamalan wahuwa alAAazeezu alghafoor<b>u</b>

He created death and life so that He might test you, and find out which of you is best in conduct. He is the Mighty, the Most Forgiving One.

He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving;-

67

ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ

The one who created death and life to test you, O people, which one of you is better in terms of actions. He is the Almighty who no one can overpower; the Forgiving of the sins of whichever of His servants repents to him.

The one who created death and life to test you, O people, which one of you is better in terms of actions. He is the Almighty who no one can overpower; the Forgiving of the sins of whichever of His servants repents to him.

<p>The Reality of Life and Death</p><p>خَلَقَ الْمَوْتَ وَالْحَيَاةَ (...the One who created death and life...67:2) Out of the human conditions, only two phenomena, i.e. life and death are mentioned here, because they cover all of human conditions and actions of his entire life. The creation of 'life' is quite obvious, because life is a positive reality that can be the object of creation and bringing into existence. However, one may ask how 'death' can be 'created', while it is a negative concept that refers to a state of non-existence. In answer to this question, the leading commentators have come up with different explanations. The most plausible one is that 'death' is not a state of pure non-existence. It actually refers to the removal of soul from the body and its transfer from one place to another. Thus it is a positive phenomenon. Just as 'life' is a phenomenon that relates to a human body, 'death' too is a phenomenon that overtakes him. Sayyidna ` Abdullah Ibn ` Abbas ؓ and other leading commentators have mentioned that 'life' and 'death' are two corporal entities. 'Death' has the corporal shape of a ram, and 'life' that of a mare. This statement apparently interprets the authentic Tradition which states that when the inmates of Paradise will have entered Paradise, and the inmates of Hell will have entered Hell, death will be brought in the form of a ram and will be slaughtered near Sirat (the Bridge) and it will be announced that there shall be no more death, and every one shall remain in the same state eternally as he or she will have attained. It may not necessarily be deduced from this Tradition that 'death' is a corporal entity in the mortal world also. There are many abstract conditions and actions in this world, which will assume concrete shapes and bodies in the Hereafter. This is verified by many authentic Traditions. 'Death', which is a condition that overtakes man, will also assume the shape of a concretised ram and will be slaughtered. [ Qurtubi ]</p><p>Tafsir Mazhari has stated that although 'death' is a negative phenomenon, it is not pure non-existence. It is a state of non-existence for a thing that will at some time come into existence. All such non-existent things have shapes in the World of Similitudes عالم المثال [ lam-ul-Mithal ] before coming into existence in the realm of creation عالم الناسوت[` Alam-un nasut ]. Such non-existent things are called a: الاعیان الثابتہ al-A` yan-uth-Thabitah. On account of these shapes, they do have some sort of existence even before they come into perceived existence. The existence of the World of Similitude [` Alam-ul-Mithal ] has been proved by the commentator through various ahadith. And Allah knows best!</p><p>Various Categories of Death and Life</p><p>It is stated in Tafsir Mazhari that Allah, with His Supreme Power and Consummate Wisdom, has divided His creation into different types. Each one is awarded 'life' befitting its type. The perfect and consummate life is awarded to man, which has been invested with the capability to recognise the Divine Being and His Attributes to a specific degree. It is on the basis of this recognition that he is made liable to carry out the sacred laws of Shari` ah, which has been termed by the Qur'an as a 'trust'. The heavens, the earth and the mountains feared to bear the burden of this trust but man, on account of his God-given capability, bore it. The antonym of this type of 'life' is the particular type of 'death', which is mentioned in the verse:</p><p>أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ</p><p>'Could it be that the one who was dead and We gave him life. [ 6:122] '</p><p>In this verse, a non-believer is referred to as 'dead' and a believer as 'alive', because a non-believer has wasted his 'recognition of Allah' that was the essential characteristic of this type of life. In other types or species of creation, this quality of life is absent, but they do possess senses and capability of movement, which is the second category of life. The antonym of this degree of life is the 'death' referred to by the Qur'an thus:</p><p>كُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ</p><p>'...you were lifeless and He gave you life, then He will make you die, then make you live again. [ 2:28]</p><p>In this context, 'life' refers to the ability to sense and move, and 'death' refers to its cessation. Some of the existent entities do not even possess the ability of sensing and movement. They merely possess the capability of growth as in the case of trees and vegetables. 'Life' is attributed to them as well in a limited sense (of growing), and as opposed to this, their 'death' is to lose the ability to grow. In this sense, the Holy Qur'an has used the words 'life' and 'death' in the following verse:</p><p>يُحْيِي الْأَرْ‌ضَ بَعْدَ مَوْتِهَا</p><p>'...how He brings the dead earth back to life. [ 30:50] '.</p><p>These degrees of life are confined to humankind, the animal kingdom and the vegetable kingdom. No other species of creation possesses these qualities of life. Therefore, idols made of stones are referred to in the Qur'an as</p><p>أَمْوَاتٌ غَيْرُ‌ أَحْيَاءٍ</p><p>'- dead, having no life_[ 16:21]</p><p>Nevertheless, inorganic matters too have a special (though very limited) element of 'life', which is necessary to the concept of existence. It is due to this element of 'life' that the Holy Qur'an says</p><p>:</p><p>وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ</p><p>'...And there is not a single thing that does not extol His purity and praise. [ 17:44]</p><p>This analysis also explains why 'death' in the above verse has been mentioned before 'life'. The reason seems to be that death or non-existence is the state that comes before life. In other words, everything that came into existence was the beginning in a state of lifelessness or non-existence, then it was awarded life.</p><p>Another explanation of mentioning 'death' before 'life' could be that the verse itself has declared that the purpose of creating human death and life is 'test',</p><p>لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا</p><p>'...so that He may test you as to which of you is better in deeds. [ 2]</p><p>This test is more important and is of greater significance in 'death' rather than in 'life', because the one who thinks of death constantly will have the tendency to do more and more righteous deeds. No doubt, the element of test is available in 'life' too, because every step of one's life reminds him of his own inability and powerlessness as against Allah's absolute power, which creates in him the tendency to act righteously. The thought of death, however, is most effective in correcting one's conduct. Sayyidna ` Ammar Ibn Yasir reports a Prophetic Hadith which says:</p><p>کفٰی بالموت وَاعِظَاً و کفٰی بالیقین غِنَی</p><p>"Death is sufficient as a preacher, and certitude is sufficient as a cause of being free from needs." [ Transmitted by Tabarani ]</p><p>This signifies that witnessing the death of friends and relatives is the most effective preacher. If that does not exert any influence on one, nothing else will. And he whom Allah has granted the wealth of faith and certitude is the most need-free person.</p><p>Sayyidna Rabi` Ibn Anas ؓ has stated that the thought of 'death' makes man disgusted with this world and makes him inclined towards the Hereafter.</p><p>لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (...so that He may test you as to which of you is better in deeds.... 67:2). It should be noted here that Allah did not say 'which of you does more deeds', but said 'which of you is better in deeds'. This indicates that it is not the quantity of actions that counts, but rather the quality of actions, that is, their being righteous and acceptable in the sight of Allah. That is why man's actions will not be counted on the Day of Judgment, but they will be weighed. In some instances, the weight of one action would be heavier than a thousand actions.</p><p>What is a Good Action?</p><p>Sayyidna Ibn ` Umar ؓ said that once the Holy Prophet ﷺ recited verse [ 2] and when he reached the words "better in deeds", he stopped and explained that 'better in deeds' is the person who abstains most from the things Allah has forbidden and is always ready to obey Him. [ Qurtubi ]</p>

The Reality of Life and Deathخَلَقَ الْمَوْتَ وَالْحَيَاةَ (...the One who created death and life...67:2) Out of the human conditions, only two phenomena, i.e. life and death are mentioned here, because they cover all of human conditions and actions of his entire life. The creation of 'life' is quite obvious, because life is a positive reality that can be the object of creation and bringing into existence. However, one may ask how 'death' can be 'created', while it is a negative concept that refers to a state of non-existence. In answer to this question, the leading commentators have come up with different explanations. The most plausible one is that 'death' is not a state of pure non-existence. It actually refers to the removal of soul from the body and its transfer from one place to another. Thus it is a positive phenomenon. Just as 'life' is a phenomenon that relates to a human body, 'death' too is a phenomenon that overtakes him. Sayyidna ` Abdullah Ibn ` Abbas ؓ and other leading commentators have mentioned that 'life' and 'death' are two corporal entities. 'Death' has the corporal shape of a ram, and 'life' that of a mare. This statement apparently interprets the authentic Tradition which states that when the inmates of Paradise will have entered Paradise, and the inmates of Hell will have entered Hell, death will be brought in the form of a ram and will be slaughtered near Sirat (the Bridge) and it will be announced that there shall be no more death, and every one shall remain in the same state eternally as he or she will have attained. It may not necessarily be deduced from this Tradition that 'death' is a corporal entity in the mortal world also. There are many abstract conditions and actions in this world, which will assume concrete shapes and bodies in the Hereafter. This is verified by many authentic Traditions. 'Death', which is a condition that overtakes man, will also assume the shape of a concretised ram and will be slaughtered. [ Qurtubi ]Tafsir Mazhari has stated that although 'death' is a negative phenomenon, it is not pure non-existence. It is a state of non-existence for a thing that will at some time come into existence. All such non-existent things have shapes in the World of Similitudes عالم المثال [ lam-ul-Mithal ] before coming into existence in the realm of creation عالم الناسوت[` Alam-un nasut ]. Such non-existent things are called a: الاعیان الثابتہ al-A` yan-uth-Thabitah. On account of these shapes, they do have some sort of existence even before they come into perceived existence. The existence of the World of Similitude [` Alam-ul-Mithal ] has been proved by the commentator through various ahadith. And Allah knows best!Various Categories of Death and LifeIt is stated in Tafsir Mazhari that Allah, with His Supreme Power and Consummate Wisdom, has divided His creation into different types. Each one is awarded 'life' befitting its type. The perfect and consummate life is awarded to man, which has been invested with the capability to recognise the Divine Being and His Attributes to a specific degree. It is on the basis of this recognition that he is made liable to carry out the sacred laws of Shari` ah, which has been termed by the Qur'an as a 'trust'. The heavens, the earth and the mountains feared to bear the burden of this trust but man, on account of his God-given capability, bore it. The antonym of this type of 'life' is the particular type of 'death', which is mentioned in the verse:أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ'Could it be that the one who was dead and We gave him life. [ 6:122] 'In this verse, a non-believer is referred to as 'dead' and a believer as 'alive', because a non-believer has wasted his 'recognition of Allah' that was the essential characteristic of this type of life. In other types or species of creation, this quality of life is absent, but they do possess senses and capability of movement, which is the second category of life. The antonym of this degree of life is the 'death' referred to by the Qur'an thus:كُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ'...you were lifeless and He gave you life, then He will make you die, then make you live again. [ 2:28]In this context, 'life' refers to the ability to sense and move, and 'death' refers to its cessation. Some of the existent entities do not even possess the ability of sensing and movement. They merely possess the capability of growth as in the case of trees and vegetables. 'Life' is attributed to them as well in a limited sense (of growing), and as opposed to this, their 'death' is to lose the ability to grow. In this sense, the Holy Qur'an has used the words 'life' and 'death' in the following verse:يُحْيِي الْأَرْ‌ضَ بَعْدَ مَوْتِهَا'...how He brings the dead earth back to life. [ 30:50] '.These degrees of life are confined to humankind, the animal kingdom and the vegetable kingdom. No other species of creation possesses these qualities of life. Therefore, idols made of stones are referred to in the Qur'an asأَمْوَاتٌ غَيْرُ‌ أَحْيَاءٍ'- dead, having no life_[ 16:21]Nevertheless, inorganic matters too have a special (though very limited) element of 'life', which is necessary to the concept of existence. It is due to this element of 'life' that the Holy Qur'an says:وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ'...And there is not a single thing that does not extol His purity and praise. [ 17:44]This analysis also explains why 'death' in the above verse has been mentioned before 'life'. The reason seems to be that death or non-existence is the state that comes before life. In other words, everything that came into existence was the beginning in a state of lifelessness or non-existence, then it was awarded life.Another explanation of mentioning 'death' before 'life' could be that the verse itself has declared that the purpose of creating human death and life is 'test',لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا'...so that He may test you as to which of you is better in deeds. [ 2]This test is more important and is of greater significance in 'death' rather than in 'life', because the one who thinks of death constantly will have the tendency to do more and more righteous deeds. No doubt, the element of test is available in 'life' too, because every step of one's life reminds him of his own inability and powerlessness as against Allah's absolute power, which creates in him the tendency to act righteously. The thought of death, however, is most effective in correcting one's conduct. Sayyidna ` Ammar Ibn Yasir reports a Prophetic Hadith which says:کفٰی بالموت وَاعِظَاً و کفٰی بالیقین غِنَی"Death is sufficient as a preacher, and certitude is sufficient as a cause of being free from needs." [ Transmitted by Tabarani ]This signifies that witnessing the death of friends and relatives is the most effective preacher. If that does not exert any influence on one, nothing else will. And he whom Allah has granted the wealth of faith and certitude is the most need-free person.Sayyidna Rabi` Ibn Anas ؓ has stated that the thought of 'death' makes man disgusted with this world and makes him inclined towards the Hereafter.لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (...so that He may test you as to which of you is better in deeds.... 67:2). It should be noted here that Allah did not say 'which of you does more deeds', but said 'which of you is better in deeds'. This indicates that it is not the quantity of actions that counts, but rather the quality of actions, that is, their being righteous and acceptable in the sight of Allah. That is why man's actions will not be counted on the Day of Judgment, but they will be weighed. In some instances, the weight of one action would be heavier than a thousand actions.What is a Good Action?Sayyidna Ibn ` Umar ؓ said that once the Holy Prophet ﷺ recited verse [ 2] and when he reached the words "better in deeds", he stopped and explained that 'better in deeds' is the person who abstains most from the things Allah has forbidden and is always ready to obey Him. [ Qurtubi ]

Who created the seven skies one above the other. Do you see any disproportion in the creations of Ar-Rahman? Turn your eyes again. Do you see any fissures?

The One Who created the seven heavens atop each other; do you see any discrepancy in the creation of the Most Gracious? Therefore lift your gaze – do you see any cracks?

who created seven heavens one upon another. Thou seest not in the creation of the All-merciful any imperfection. Return thy gaze; seest thou any fissure?

[Hallowed be] He who has created seven heavens in full harmony with one another: no fault will thou see in the creation of the Most Gracious. And turn thy vision [upon it] once more: canst thou see any flaw?

Who hath created seven heavens in storeys. Thou shalt not behold in the Compassionates creation any over-sight; then repeat thy look, beholdest thou any crack?

Who has created the seven heavens one above another, you can see no fault in the creations of the Most Beneficent. Then look again: "Can you see any rifts?"

He who created seven heavens in layers. You see no discrepancy in the creation of the Compassionate. Look again. Can you see any cracks?

Who created the seven heavens one upon another. You will see no incongruity in the Merciful One's creation. Turn your vision again, can you see any flaw?

Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts

Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts?

He created seven heavens in layers. You do not see any discordance in the creation of the All-beneficent. Look again! Do you see any flaw?

who created the seven heavens, one above the other. You cannot see any inconsistency in the creation of the Merciful. Return your gaze, do you see anycrack!

[And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks?

It is He who has created seven heavens, one above the other. You can see no flaw in the creation of the Beneficent God. Look again. Can you see faults?

Who created the seven heavens one above another; you see no incongruity in the creation of the Beneficent Allah; then look again, can you see any disorder?

Alla<u>th</u>ee khalaqa sabAAa sam<u>a</u>w<u>a</u>tin <u>t</u>ib<u>a</u>qan m<u>a</u> tar<u>a</u> fee khalqi a<b>l</b>rra<u>h</u>m<u>a</u>ni min taf<u>a</u>wutin fa<b>i</b>rjiAAi alba<u>s</u>ara hal tar<u>a</u> min fu<u>t</u>oor<b>in</b>

He created seven heavens one above the other in layers. You will not find any flaw in the creation of the Gracious One. Then look once again: can you see any flaw?

He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw?

67

ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍ طِبَاقًا مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَٰنِ مِن تَفَٰوُتٍ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ

The one who created the seven heavens, each one layered above the one before it without touching it. O observer! You will not witness any discrepancy or misappropriation in the creation of Allah. So look again, do you see cracks or splits? You will never see them; you will only see a perfect, masterful creation.

The one who created the seven heavens, each one layered above the one before it without touching it. O observer! You will not witness any discrepancy or misappropriation in the creation of Allah. So look again, do you see cracks or splits? You will never see them; you will only see a perfect, masterful creation.

<p>ارْ‌جِعِ الْبَصَرَ‌ هَلْ تَرَ‌ىٰ مِن فُطُورٍ‌ (So, cast your eye again. Do you see any rifts?...67:3). Apparently, this verse shows that it is possible to see the nearest sky with the naked eyes. Sky, in this context, does not necessarily refer to the bluish atmosphere seen over the earth. In fact, the sky may be very much higher than this, and the bluish colour may be that of the upper atmosphere, as claimed by the scientists. This, on the other hand, does not necessarily imply that the sky cannot be seen at all. It is possible that the bluish atmosphere, on account of being transparent, may not block the vision of the actual sky. However, if it is proved by any evidence that the sky cannot be seen with eyes, then the 'casting ones eyes' in this verse would refer to 'intellectual observation'. [ Bayan-ul-Qur’ an ]</p>

ارْ‌جِعِ الْبَصَرَ‌ هَلْ تَرَ‌ىٰ مِن فُطُورٍ‌ (So, cast your eye again. Do you see any rifts?...67:3). Apparently, this verse shows that it is possible to see the nearest sky with the naked eyes. Sky, in this context, does not necessarily refer to the bluish atmosphere seen over the earth. In fact, the sky may be very much higher than this, and the bluish colour may be that of the upper atmosphere, as claimed by the scientists. This, on the other hand, does not necessarily imply that the sky cannot be seen at all. It is possible that the bluish atmosphere, on account of being transparent, may not block the vision of the actual sky. However, if it is proved by any evidence that the sky cannot be seen with eyes, then the 'casting ones eyes' in this verse would refer to 'intellectual observation'. [ Bayan-ul-Qur’ an ]

Turn your eyes again and again. Your gaze turns back dazed and tired.

Then lift your gaze again, your gaze will return towards you, unsuccessful and weak.

Then return thy gaze again, and again, and thy gaze comes back to thee dazzled, aweary.

Yea, turn thy vision [upon it] again and yet again: [and every time] thy vision will fall back upon thee, dazzled and truly defeated….

Then repeat thy look twice over, and thy look will return Unto thee dim and It will have become wearied out.

Then look again and yet again, your sight will return to you in a state of humiliation and worn out.

Then look again, and again, and your sight will return to you dazzled and exhausted.

Then turn your vision again, and then again; in the end your vision will come back to you, worn out and frustrated.

Then look again and yet again, your sight will return to you Khasi', and worn out.

Then look again and yet again, thy sight will return unto thee weakened and made dim.

Look again, once more. Your look will return to you humbled and weary.

Then return your gaze once more and yet again, your gaze comes back to you dazzled, and tired.

Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.

Look twice (and keep on looking), your eyes will only become dull and tired.

Then turn back the eye again and again; your look shall come back to you confused while it is fatigued.

Thumma irjiAAi alba<u>s</u>ara karratayni yanqalib ilayka alba<u>s</u>aru kh<u>a</u>sian wahuwa <u>h</u>aseer<b>un</b>

Then look again and again. Your gaze will come back to you confused and exhausted.

Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out.

67

ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ

Then, look again time after time; your eyesight will return humiliated without having found any defect or fault in the creation of the heaven; exhausted without being able to see.

Then, look again time after time; your eyesight will return humiliated without having found any defect or fault in the creation of the heaven; exhausted without being able to see.

We have adorned the lowest sky with lamps, and made them missiles against the devils, for whom We have prepared a torment of most intense fire.

And indeed We have beautified the lower heaven with lamps, and have made them weapons against the devils, and have kept prepared for them the punishment of the blazing fire.

And We adorned the lower heaven with lamps, and made them things to stone Satans; and We have prepared for them the chastisement of the Blaze.

And, indeed, We have adorned the skies nearest to the earth with lights, and have made them the object of futile guesses for the evil ones [from among men]: and for them have We readied suffering through a blazing flame –

And assuredly We have bedecked the nearest heaven with lamps, and We have made them missiles for satans: and for them We have gotten ready the torment of the Blaze.

And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin (devils), and have prepared for them the torment of the blazing Fire.

We have adorned the lower heaven with lanterns, and made them missiles against the devils; and We have prepared for them the punishment of the Blaze.

We have adorned the lower heaven with lamps, and have made them a means to drive away the satans. We have prepared for them the chastisement of the Blazing Fire.

And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.

And verily We have beautified the world's heaven with lamps, and We have made them missiles for the devils, and for them We have prepared the doom of flame.

We have certainly adorned the lowest heaven with lamps, and made them [the means of pelting] missiles against the devils, and We have prepared for them a punishment of the Blaze.

We have adorned the lower heaven with lamps, and We made them a stoning for the satans, We have prepared the punishment of the Blaze for them.

And We have certainly beautified the nearest heaven with stars and have made [from] them what is thrown at the devils and have prepared for them the punishment of the Blaze.

We have decked the lowest heavens with torches. With these torches We have stoned the devils and We have prepared for them the torment of hell.

And certainly We have adorned this lower heaven with lamps and We have made these missiles for the Shaitans, and We have prepared for them the chastisement of burning.

Walaqad zayyann<u>a</u> a<b>l</b>ssam<u>a</u>a a<b>l</b>dduny<u>a</u> bima<u>sa</u>bee<u>h</u>a wajaAAaln<u>a</u>h<u>a</u> rujooman li<b>l</b>shshay<u>at</u>eeni waaAAtadn<u>a</u> lahum AAa<u>tha</u>ba a<b>l</b>ssaAAeer<b>i</b>

We have adorned the lowest heaven with lamps, and We have made them for driving away devils. For them We have prepared the punishment of the blazing Fire.

And we have, (from of old), adorned the lowest heaven with Lamps, and We have made such (Lamps) (as) missiles to drive away the Evil Ones, and have prepared for them the Penalty of the Blazing Fire.

67

وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا رُجُومًا لِّلشَّيَٰطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ

And verily I adorned the nearest sky to the earth with shining stars, making them shoot and repelling with them the satans with them who try to eavesdrop. I have also prepared for them a blazing fire in the afterlife.

And verily I adorned the nearest sky to the earth with shining stars, making them shoot and repelling with them the satans with them who try to eavesdrop. I have also prepared for them a blazing fire in the afterlife.

<p>وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُ‌جُومًا لِّلشَّيَاطِينِ (And We have decorated the nearest sky with lamps, and have made them devices to stone the devils, and We have prepared for them the punishment of Hell....67:5). The word 'masabih' (translated above as 'lamps' ) stands for 'stars'. The fact that the sky is decorated with stars does not necessarily imply that they should be studded with them inside or under the sky. The decoration is available also to the situation when the stars are far below the sky in space as modern research has proved it by observation. This is not contradictory to the classical interpretation.</p><p>The statement '[ We ] have made them [ stars ] devices to stone the devils' probably implies that some fiery matters originating from the stars are used to shoot at them, and the stars themselves remain intact in their position. Since this illuminated matter seems to the common people as 'falling stars'. [ Qurtubi ]. This further shows that devils who attempt to eavesdrop on celestial conversations for information are driven away before they can reach the stars. [ Qurtubi ]. Thus far evidence and proofs of Allah's consummate knowledge and power were adduced with reference to the various types of creation. In the verses that follow the subject of punishment for unbelievers and of re-ward for believers and the obedient is taken up, thus:</p><p>وَلِلَّذِينَ كَفَرُ‌وا بِرَ‌بِّهِمْ عَذَابُ جَهَنَّمَ (And for those who disbelieve, there is the punishment of Jahannam ...67:6). The subject runs through seven verses. Thereafter, the subject of Divine knowledge and power is revisited.</p>

وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُ‌جُومًا لِّلشَّيَاطِينِ (And We have decorated the nearest sky with lamps, and have made them devices to stone the devils, and We have prepared for them the punishment of Hell....67:5). The word 'masabih' (translated above as 'lamps' ) stands for 'stars'. The fact that the sky is decorated with stars does not necessarily imply that they should be studded with them inside or under the sky. The decoration is available also to the situation when the stars are far below the sky in space as modern research has proved it by observation. This is not contradictory to the classical interpretation.The statement '[ We ] have made them [ stars ] devices to stone the devils' probably implies that some fiery matters originating from the stars are used to shoot at them, and the stars themselves remain intact in their position. Since this illuminated matter seems to the common people as 'falling stars'. [ Qurtubi ]. This further shows that devils who attempt to eavesdrop on celestial conversations for information are driven away before they can reach the stars. [ Qurtubi ]. Thus far evidence and proofs of Allah's consummate knowledge and power were adduced with reference to the various types of creation. In the verses that follow the subject of punishment for unbelievers and of re-ward for believers and the obedient is taken up, thus:وَلِلَّذِينَ كَفَرُ‌وا بِرَ‌بِّهِمْ عَذَابُ جَهَنَّمَ (And for those who disbelieve, there is the punishment of Jahannam ...67:6). The subject runs through seven verses. Thereafter, the subject of Divine knowledge and power is revisited.

For those who believe not in their Lord there is the punishment of Hell; and what a wretched destination

And for those who disbelieved in their Lord, is the punishment of hell; and what a wretched outcome!

And for those who disbelieve in their Lord there awaits the chastisement of Gehenna -- an evil homecoming!

for, suffering in hell awaits all who are [thus] bent on blaspheming against their Sustainer: and how vile a journey's end!

And for those who disbelieve in their Lord will be the torment of Hell; and a hapless destination!

And for those who disbelieve in their Lord (Allah) is the torment of Hell, and worst indeed is that destination.

For those who reject their Lord, there is the torment of Hell. What an evil destination!

The chastisement of Hell awaits those who disbelieve in their Lord. What a wretched destination!

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.

And for those who disbelieve in their Lord there is the doom of hell, a hapless journey's end!

For those who defy their Lord is the punishment of hell, and it is an evil destination.

And for those who disbelieve in their Lord there awaits the punishment of Gehenna (Hell) an evil arrival!

And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination.

For those who have disbelieved in their Lord, We have prepared the torment of hell, the most terrible place to return.

And for those who disbelieve in their Lord is the punishment of hell, and evil is the resort.

Walilla<u>th</u>eena kafaroo birabbihim AAa<u>tha</u>bu jahannama wabisa alma<u>s</u>eer<b>u</b>

Those who are bent on blaspheming against their Lord will have the punishment of Hell: an evil destination.

For those who reject their Lord (and Cherisher) is the Penalty of Hell: and evil is (such), Destination.

67

وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ ٱلْمَصِيرُ

And for those who disbelieve in their Lord, on the Day of Judgement there is the punishment of a raging fire. Very evil is place they will return to.

And for those who disbelieve in their Lord, on the Day of Judgement there is the punishment of a raging fire. Very evil is place they will return to.

<h2 class="title">The Description of Hell and Those Who will enter into it</h2><p>Allah the Exalted says,</p><div class="text_uthmani arabic">وَ</div><p>(and) meaning, `and We have prepared,'</p><div class="text_uthmani arabic">لِلَّذِينَ كَفَرُواْبِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ</div><p>(for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny.</p><div class="text_uthmani arabic">إِذَآ أُلْقُواْ فِيهَا سَمِعُواْ لَهَا شَهِيقًا</div><p>(When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting."</p><div class="text_uthmani arabic">وَهِىَ تَفُورُ</div><p>(while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says,</p><div class="text_uthmani arabic">تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ</div><p>(It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.</p><div class="text_uthmani arabic">تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ كَبِيرٍ </div><p>(Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error."') In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً</div><p>(And We never punish until We have sent a Messenger.) 17:15 Allah also says,</p><div class="text_uthmani arabic">حَتَّى إِذَا جَآءُوهَا فُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَـآءَ يَوْمِكُمْ هَـذَا قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ</div><p>(till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours" They will say: "Yes," but the Word of torment has been justified against the disbelievers!") 39:71 Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say,</p><div class="text_uthmani arabic">لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِى أَصْحَـبِ السَّعِيرِ</div><p>(Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says,</p><div class="text_uthmani arabic">فَاعْتَرَفُواْ بِذَنبِهِمْ فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ </div><p>(Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَنْ يَهْلِكَ النَّاسُ حَتْى يُعْذِرُوا مِنْ أَنْفُسِهِم»</div><p>(The people will not be destroyed until they themselves confess their guilt.)</p>

The Description of Hell and Those Who will enter into itAllah the Exalted says,وَ(and) meaning, `and We have prepared,'لِلَّذِينَ كَفَرُواْبِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ(for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny.إِذَآ أُلْقُواْ فِيهَا سَمِعُواْ لَهَا شَهِيقًا(When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting."وَهِىَ تَفُورُ(while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says,تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ(It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error."') In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement,وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً(And We never punish until We have sent a Messenger.) 17:15 Allah also says,حَتَّى إِذَا جَآءُوهَا فُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَـآءَ يَوْمِكُمْ هَـذَا قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ(till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours" They will say: "Yes," but the Word of torment has been justified against the disbelievers!") 39:71 Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say,لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِى أَصْحَـبِ السَّعِيرِ(Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says,فَاعْتَرَفُواْ بِذَنبِهِمْ فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ (Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,«لَنْ يَهْلِكَ النَّاسُ حَتْى يُعْذِرُوا مِنْ أَنْفُسِهِم»(The people will not be destroyed until they themselves confess their guilt.)

When they are cast into it, they will hear it roar and raging

They will hear it hissing when they will be thrown into it, and it is boiling.

When they are cast into it they will hear it sighing, the while it boils

When they are cast into that [hell], they will hear its breath indrawing as it boils up,

When they will be cast thereinto, they will hear thereof a braying even as it balleth up,

When they are cast therein, they will hear the (terrible) drawing in of its breath as it blazes forth.

When they are thrown into it, they will hear it roaring, as it seethes.

When they will be cast into it, they will hear it roar as it boils,

When they are cast therein, they will hear its Shahiq while it is simmering.

When they are flung therein they hear its roaring as it boileth up,

When they are thrown in it, they hear it blaring, as it seethes,

When they are cast into it they shall hear it sighing, while it boils

When they are thrown into it, they hear from it a [dreadful] inhaling while it boils up.

When they are thrown into hell, they will hear its roaring while it boils.

When they shall be cast therein, they shall hear a loud moaning of it as it heaves,

I<u>tha</u> olqoo feeh<u>a</u> samiAAoo lah<u>a</u> shaheeqan wahiya tafoor<b>u</b>

When they are cast into it, they will hear its roaring as it boils up,

When they are cast therein, they will hear the (terrible) drawing in of its breath even as it blazes forth,

67

إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًا وَهِىَ تَفُورُ

When they will be thrown into the hellfire, they will hear an extremely evil sound: it will be bubbling like a boiling pot.

When they will be thrown into the hellfire, they will hear an extremely evil sound: it will be bubbling like a boiling pot.

As though it would burst with fury. Every time a crowd is thrown into it, its wardens will ask: "Did no warner come to you?"

As if about to explode with rage; whenever a group is thrown into it, the guardians of hell will ask them, “Did not a Herald of Warning come to you?”

and wellnigh bursts asunder with rage. As often as a troop is cast into it, its keepers ask them, 'Came there no warner to you?';

well-nigh bursting with fury; [and] every time a host [of such sinners] is flung into it, its keepers will ask them, "Has no warner ever come to you?"

Well-nigh it bursteth with rage. So oft as a company is cast thereinto, the keepers thereof will ask them: came there not Unto you a warner?

It almost bursts up with fury. Every time a group is cast therein, its keeper will ask: "Did no warner come to you?"

It almost bursts with fury. Every time a batch is thrown into it, its keepers will ask them, “Has no warner come to you?”

as though it will burst with rage. Every time a multitude is cast into it, its keepers will ask them: “Did no warner come to you?”

It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you"

As it would burst with rage. Whenever a (fresh) host is flung therein the wardens thereof ask them: Came there unto you no warner?

almost exploding with rage. Whenever a group is thrown in it, its keepers will ask them, ‘Did not any warner come to you?’

nearly bursting apart out of rage. Every time a host is cast therein, its keepers will ask them: 'Did no one come to warn you'

It almost bursts with rage. Every time a company is thrown into it, its keepers ask them, "Did there not come to you a warner?"

It almost explodes in rage. Whenever a group is thrown into it, its keepers will ask them, "Did no one come to warn you?"

Almost bursting for fury. Whenever a group is cast into it, its keeper shall ask them: Did there not come to you a warner?

Tak<u>a</u>du tamayyazu mina alghay<i><u>th</u></i>i kullam<u>a</u> olqiya feeh<u>a</u> fawjun saalahum khazanatuh<u>a</u> alam yatikum na<u>th</u>eer<b>un</b>

as though bursting with rage. Each time a group is cast into it, its keepers will ask them, "Did no warner come to you?"

Almost bursting with fury: Every time a Group is cast therein, its Keepers will ask, "Did no Warner come to you?"

67

تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ

It almost bursts within itself and comes apart due to its extreme rage over those that are thrown into it. Each time a group is thrown into it from the disbelievers, the angels appointed over it will ask them scoldingly: “Did a Messenger not come to you in the world, warning you of the punishment of Allah?”

It almost bursts within itself and comes apart due to its extreme rage over those that are thrown into it. Each time a group is thrown into it from the disbelievers, the angels appointed over it will ask them scoldingly: “Did a Messenger not come to you in the world, warning you of the punishment of Allah?”

And they will answer: "Surely; a warner came to us, but we denied him, and said: 'God did not send down any thing; you are greatly deluded, in fact.'"

They will say, “Yes, why not – indeed a Herald of Warning did come to us – in response we denied and said ‘Allah has not sent down anything – you are not except in a great error’.”

They say, 'Yes indeed, a warner came to us; but we cried lies, saying, "God has not sent down anything; you are only in great error.

They will reply: "Yea, a warner did indeed come unto us, but we gave him the lie and said, 'Never has God sent down anything [by way of revelation]! You [self-styled warners] are but lost in a great delusion!"'

They will say: yea! surely there came a warner Unto us, but we belied, and said: God hath not sent down aught, are naught but in a great error.

They will say: "Yes indeed; a warner did come to us, but we belied him and said: 'Allah never sent down anything (of revelation), you are only in great error.'"

They will say, “Yes, a warner did come to us, but we disbelieved, and said, ‘God did not send down anything; you are very much mistaken.’”

They will say: “Yes, a warner came to us, but we gave the lie to him and said: 'Allah has revealed nothing. You are surely in huge error.'

They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error."'

They say: Yea, verily, a warner came unto us; but we denied and said: Allah hath naught revealed; ye are in naught but a great error.

They will say, ‘Yes, a warner did come to us, but we impugned [him] and said, ‘Allah did not send down anything; you are only in great error.’

'Yes, indeed' they will reply, 'but we belied the Warner (Messenger) saying: 'Allah has not sent down anything, you are but in great error'

They will say," Yes, a warner had come to us, but we denied and said, 'Allah has not sent down anything. You are not but in great error.'"

They will say, "Yes, someone did come to warn us, but we rejected him saying, 'God has revealed nothing. You are in great error".

They shall say: Yea! indeed there came to us a warner, but we rejected (him) and said: Allah has not revealed anything, you are only in a great error.

Q<u>a</u>loo bal<u>a</u> qad j<u>a</u>an<u>a</u> na<u>th</u>eerun faka<u>thth</u>abn<u>a</u> waquln<u>a</u> m<u>a</u> nazzala All<u>a</u>hu min shayin in antum ill<u>a</u> fee <u>d</u>al<u>a</u>lin kabeer<b>in</b>

They will say, "Of course, a warner did come to us, but we belied him and we said, 'God has revealed nothing; you are in gross error.'"

They will say: "Yes indeed; a Warner did come to us, but we rejected him and said, 'Allah never sent down any (Message): ye are nothing but an egregious delusion!'"

67

قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ كَبِيرٍ

The disbelievers will say, “Indeed! A Messenger did come to us warning us of the punishment of Allah but we rejected him, and we said to him, “Allah did not reveal any revelation. O Messengers! You are in nothing but clear deviance from the truth.””

The disbelievers will say, “Indeed! A Messenger did come to us warning us of the punishment of Allah but we rejected him, and we said to him, “Allah did not reveal any revelation. O Messengers! You are in nothing but clear deviance from the truth.””

They will say: "If we had listened and been wise, we would not have been among the inmates of Hell."

And they will say, “Had we listened or understood, we would not have been among the people of hell.”

They also say, 'If we had only heard, or had understood, we would not have been of the inhabitants of the Blaze.'

And they will add: "Had we but listened [to those warnings], or [at least] used our own reason, we would not [now] be among those who are destined for the blazing flame!"

And they will say: had we been wont to hearken or to reflect, we had not been among the fellows of the Blaze.

And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!"

And they will say, “Had we listened or reasoned, we would not have been among the inmates of the Blaze.”

They will say: 'If we had only listened and understood, we would not be among the inmates of the Blazing Fire.'”

And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!"

And they say: Had we been wont to listen or have sense, we had not been among the dwellers in the flames.

And they will say, ‘Had we listened or applied reason, we would not have been among inmates of the Blaze.’

And they will then say: 'If only we had listened and understood we should not now be among the inhabitants of the Blaze'

And they will say, "If only we had been listening or reasoning, we would not be among the companions of the Blaze."

They will also say, "Had We listened or used our minds, we would not have become the dwellers of hell".

And they shall say: Had we but listened or pondered, we should not have been among the inmates of the burning fire.

Waq<u>a</u>loo law kunn<u>a</u> nasmaAAu aw naAAqilu m<u>a</u> kunn<u>a</u> fee a<u>s</u><u>ha</u>bi a<b>l</b>ssaAAeer<b>i</b>

They will say, "If we had only listened or understood, we should not now be among the inmates of Hell,"

They will further say: "Had we but listened or used our intelligence, we should not (now) be among the Companions of the Blazing Fire!"

67

وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَٰبِ ٱلسَّعِيرِ

The disbelievers will say, “If we had listened attentively, or had thought clearly like the one who can differentiate the truth from falsehood, we would not have been amongst the people of the hellfire. Rather, we would have had faith in the Messengers and believed in whatever they brought, being from the people of Paradise.”

The disbelievers will say, “If we had listened attentively, or had thought clearly like the one who can differentiate the truth from falsehood, we would not have been amongst the people of the hellfire. Rather, we would have had faith in the Messengers and believed in whatever they brought, being from the people of Paradise.”

So will they confess their guilt. Deprived (of all joys) will be the inmates of Hell.

So now they admit their sins! Therefore accursed be the people of hell!

So they confess their sins. Curse the inhabitants of the Blaze!

Thus will they come to realize their sins: but [by that time,] remote will have become all good from those who are destined for the blazing flame.

So they shall confess their sin. Far away they-be, the fellows of the Blaze!

Then they will confess their sin. So, away with the dwellers of the blazing Fire.

So they will acknowledge their sins. So away with the inmates of the Blaze.

Thus will they confess their sins. Damned are these inmates of the Blazing Fire.

Then they will confess their sin. So, away with the dwellers of the blazing Fire!

So they acknowledge their sins; but far removed (from mercy) are the dwellers in the flames.

Thus they will admit their sin. So away with the inmates of the Blaze!

So it is that they confess their sins. Curse the inhabitants of the Blaze!

And they will admit their sin, so [it is] alienation for the companions of the Blaze.

They will confess to their sins, but the dwellers of hell will be far away from God's (mercy).

So they shall acknowledge their sins, but far will be (forgiveness) from the inmates of the burning fire.

Fa<b>i</b>AAtarafoo bi<u>th</u>anbihim fasu<u>h</u>qan lia<u>s</u><u>ha</u>bi a<b>l</b>ssaAAeer<b>i</b>

and thus they will confess their sin; far from God's mercy are the inmates of Hell.

They will then confess their sins: but far will be (Forgiveness) from the Companions of the Blazing Fire!

67

فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًا لِّأَصْحَٰبِ ٱلسَّعِيرِ

So they will confess against themselves to having disbelieved and rejected, thereby being worthy of the hellfire. So away with the people of the hellfire!

So they will confess against themselves to having disbelieved and rejected, thereby being worthy of the hellfire. So away with the people of the hellfire!

For those who fear their Lord in secret is forgiveness and a great reward.

Indeed for those who fear their Lord without seeing is forgiveness, and a great reward.

Surely those who fear their Lord in the Unseen -- there awaits them forgiveness and a great wage.

[As against this,] behold, for those who stand in awe of God although He is beyond the reach of their perception, there is forgiveness in store and a great reward.

Verily those who dread their Lord unseen, theirs shall be forgiveness and a great hire.

Verily! Those who fear their Lord unseen (i.e. they do not see Him, nor His Punishment in the Hereafter, etc.), theirs will be forgiveness and a great reward (i.e. Paradise).

As for those who fear their Lord in secret—for them is forgiveness and a great reward.

Surely forgiveness and a mighty reward await those who fear Allah without seeing Him.

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.

Lo! those who fear their Lord in secret, theirs will be forgiveness and a great reward.

Indeed for those who fear their Lord in secret there will be forgiveness and a great reward.

But those who fear their Lord in the Unseen, for them there is forgiveness and a great wage.

Indeed, those who fear their Lord unseen will have forgiveness and great reward.

Those who fear their Lord in secret will receive forgiveness and a great reward.

(As for) those who fear their Lord in secret, they shall surely have forgiveness and a great reward.

Inna alla<u>th</u>eena yakhshawna rabbahum bi<b>a</b>lghaybi lahum maghfiratun waajrun kabeer<b>un</b>

As for those who fear their Lord in the unseen will have forgiveness and a rich reward.

As for those who fear their Lord unseen, for them is Forgiveness and a great Reward.

67

إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

After Allah mentions the traits of the disbelievers and their requital, he follows it up with mentioning the qualities of the people of faith and their requital, saying: “Indeed, those who fear Allah in privacy, they will be forgiven for their sins and will get a great reward, i.e. Paradise.”

After Allah mentions the traits of the disbelievers and their requital, he follows it up with mentioning the qualities of the people of faith and their requital, saying: “Indeed, those who fear Allah in privacy, they will be forgiven for their sins and will get a great reward, i.e. Paradise.”

<h2 class="title">The Reward of those Who fear their Lord unseen</h2><p>Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs,</p><div class="text_uthmani arabic">«سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالى فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّه»</div><p>(There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are:</p><div class="text_uthmani arabic">«دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتْى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»</div><p>(A man who is tempted by a beautiful woman of high social status, but he says: `Verily, I fear Allah.' Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets,</p><div class="text_uthmani arabic">وَأَسِرُّواْ قَوْلَكُمْ أَوِ اجْهَرُواْ بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ </div><p>(And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.).</p><div class="text_uthmani arabic">أَلاَ يَعْلَمُ مَنْ خَلَقَ</div><p>(Should not He Who has created know) This means, `doesn't the Creator know'</p><div class="text_uthmani arabic">وَهُوَ اللَّطِيفُ الْخَبِيرُ</div><p>(And He is the Most Kind and Courteous, All-Aware (of everything).)</p><h2 class="title">Allah's Favor of subjugating the Earth to His Servants</h2><p>Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,</p><div class="text_uthmani arabic">هُوَ الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ ذَلُولاً فَامْشُواْ فِى مَنَاكِبِهَا</div><p>(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,</p><div class="text_uthmani arabic">وَكُلُواْ مِن رِّزْقِهِ</div><p>(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,</p><div class="text_uthmani arabic">«لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا»</div><p>(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih." So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.</p><div class="text_uthmani arabic">وَإِلَيْهِ النُّشُورُ</div><p>(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.</p>

The Reward of those Who fear their Lord unseenAllah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs,«سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالى فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّه»(There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are:«دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتْى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»(A man who is tempted by a beautiful woman of high social status, but he says: `Verily, I fear Allah.' Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets,وَأَسِرُّواْ قَوْلَكُمْ أَوِ اجْهَرُواْ بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.).أَلاَ يَعْلَمُ مَنْ خَلَقَ(Should not He Who has created know) This means, `doesn't the Creator know'وَهُوَ اللَّطِيفُ الْخَبِيرُ(And He is the Most Kind and Courteous, All-Aware (of everything).)Allah's Favor of subjugating the Earth to His ServantsThen Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,هُوَ الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ ذَلُولاً فَامْشُواْ فِى مَنَاكِبِهَا(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,وَكُلُواْ مِن رِّزْقِهِ(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,«لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا»(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih." So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.وَإِلَيْهِ النُّشُورُ(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.

Whether you say a thing secretly or openly, He knows the innermost secrets of your hearts.

And whether you speak softly or proclaim it aloud; He indeed knows what lies within the hearts!

Be secret in your speech, or proclaim it, He knows the thoughts within the breasts.

AND [know, O men, that] whether you keep your beliefs secret or state them openly, He has full knowledge indeed of all that is in [your] hearts.

And whather ye keep your discourse secret or publish it, verily He is the Knower of that which is in the breasts.

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men).

Whether you keep your words secret, or declare them—He is Aware of the inner thoughts.

Whether you speak in secrecy or aloud, (it is all the same to Allah). He even knows the secrets that lie hidden in the breasts of people.

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.

And keep your opinion secret or proclaim it, lo! He is Knower of all that is in the breasts (of men).

Speak secretly, or do so openly, indeed He knows well what is in the breasts.

(Whether you) speak in secret or aloud, He knows the innermost of the chests.

And conceal your speech or publicize it; indeed, He is Knowing of that within the breasts.

Whether you conceal what you say or reveal it, God knows best all that the hearts contain.

And conceal your word or manifest it; surely He is Cognizant of what is in the hearts.

Waasirroo qawlakum awi ijharoo bihi innahu AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

Whether you speak in secret or aloud, He knows what is in every heart.

And whether ye hide your word or publish it, He certainly has (full) knowledge, of the secrets of (all) hearts.

67

وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

O people! Speak secretively or openly; Allah hears it anyway. Indeed, He may He be glorified is aware of whatever is in the hearts of His servants; nothing is hidden from Him in that regard.

O people! Speak secretively or openly; Allah hears it anyway. Indeed, He may He be glorified is aware of whatever is in the hearts of His servants; nothing is hidden from Him in that regard.

Can He who has created not know (His creation)? He is all-penetrating, all-aware.

What! Will He Who has created not know? Whereas He knows every detail, the All Aware!

Shall He not know, who created? And He is the All-subtle, the All-aware.

How could it be that He who has created [all] should not know [all]? Yea, He alone is unfathomable [in His wisdom], aware!

Shall not He Who hath created know? And He is the Subtile, the Aware.

Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything).

Would He not know, He Who created? He is the Refined, the Expert.

Would He not know, He Who has created, when He is All-Subtle, All-Aware?

Should not He Who has created know And He is the Most Kind and Courteous, All-Aware.

Should He not know what He created? And He is the Subtile, the Aware.

Would He who has created not know? And He is the All-attentive, the All-aware.

Shall He who has created (all things) not know? He is the Subtle, the Aware.

Does He who created not know, while He is the Subtle, the Acquainted?

Does the One Who is Subtle, All-aware, and Who created all things not know all about them?

Does He not know, Who created? And He is the Knower of the subtleties, the Aware.

Al<u>a</u> yaAAlamu man khalaqa wahuwa alla<u>t</u>eefu alkhabeer<b>u</b>

How could He who created not know His own creation, when He alone is the Most Subtle in His wisdom and the All Aware?

Should He not know,- He that created? and He is the One that understands the finest mysteries (and) is well-acquainted (with them).

67

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ

Does the one who created all creation not know of the secret, and that which is more inconspicuous than the secret? He is The Kind to His servants; The Aware of their affairs. Nothing is hidden from Him in that regard.

Does the one who created all creation not know of the secret, and that which is more inconspicuous than the secret? He is The Kind to His servants; The Aware of their affairs. Nothing is hidden from Him in that regard.

It is He who made the earth subservient to you that you may travel all around it, and eat of things He has provided; and to Him will be your resurrection.

It is He Who subjected the earth for you, therefore tread its paths and eat from Allah’s sustenance; and towards Him is the resurrection.

It is He who made the earth submissive to you; therefore walk in its tracts, and eat of His provision; to Him is the Uprising.

He it is who has made the earth easy to live upon: go about, then, in all its regions, and partake the sustenance which He provides: but [always bear in mind that] unto Him you shall be resurrected.

He it is Who hath made the earth Unto you subservient, so go forth in the regions thereof, and eat of His provision. And Unto Him is the Resurrection.

He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it, etc.), so walk in the path thereof and eat of His provision, and to Him will be the Resurrection.

It is He who made the earth manageable for you, so travel its regions, and eat of His provisions. To Him is the Resurgence.

He it is Who made the earth subservient to you. So traverse in its tracks and partake of the sustenance He has provided. To Him will you be resurrected.

He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection.

He it is Who hath made the earth subservient unto you, so Walk in the paths thereof and eat of His providence. And unto Him will be the resurrection (of the dead).

It is He who made the earth tractable for you; so walk on its flanks and eat of His provision, and towards Him is the resurrection.

It is He who has made the earth submissive to you. Walk about in its land and eat of His provision. To Him is the Resurrection.

It is He who made the earth tame for you - so walk among its slopes and eat of His provision - and to Him is the resurrection.

It is He who has made the earth subservient to you. You walk through its vast valleys and eat of its sustenance. Before Him you will all be resurrected.

He it is Who made the earth smooth for you, therefore go about in the spacious sides thereof, and eat of His sustenance, and to Him is the return after death.

Huwa alla<u>th</u>ee jaAAala lakumu alar<u>d</u>a <u>th</u>aloolan fa<b>i</b>mshoo fee man<u>a</u>kibih<u>a</u> wakuloo min rizqihi wailayhi a<b>l</b>nnushoor<b>u</b>

It is He who has made the earth subservient to you, so traverse its regions and eat its provisions. To Him you shall all be resurrected.

It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection.

67

هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ وَإِلَيْهِ ٱلنُّشُورُ

He is the one who made the earth soft and easy for you to live on, so travel around to its edges and eat from the provision He has prepared for you within it. To Him alone you will be resurrected for accountability and requital.

He is the one who made the earth soft and easy for you to live on, so travel around to its edges and eat from the provision He has prepared for you within it. To Him alone you will be resurrected for accountability and requital.

<p>هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْ‌ضَ ذَلُولًا (He is the One who has made the earth submissive for you ...67:15) The word dhalul signifies 'submissive'. When dhalul is used for an animal, it means that it is not insolent when someone is riding it. The word manakib is the plural of mankib, which means 'shoulder', which in animals refer to the upper part of their front legs. Normally, this is not the part of the animals where a rider would sit to ride them. Their back or neck is involved in riding. But an animal that offers its shoulders as well to the riders is very obedient and submissive. Therefore, the verse says that Allah 'has made the earth submissive for you, so walk on its shoulders'. Allah has made the structure of earth such that it is not liquid like water so that it flows, nor is it like mud, mire or slime, because if the earth were to be in any of these states, it would not have been possible for man to live in it. Nor is it made hard like rocks or iron, for in that state it would not have been possible for him to plough the fields to sow his crops and derive various other types of benefit from the earth. Wells and rivers could not have been dug. It would not have been possible to dig trenches into the ground to lay foundations of huge buildings. With such well-balanced infrastructure, He granted him tranquility that it is possible for buildings to stand on it and for people, moving on its surface, to avoid slipping.</p><p>وَكُلُوا مِن رِّ‌زْقِهِ (...and eat out of His provision ...67:15). After directing man to travel on earth, it is said 'eat out of His provision'. This probably indicates that commercial trips carried out for import and export are the doors for obtaining livelihood from Allah.</p><p>وَإِلَيْهِ النُّشُورُ‌ (...and to Him is the Resurrection...67:15). This warning tells us that man is permitted to draw benefits of eating, drinking and living from the earth, but he is reminded at the same time not to be neglectful of death and life-after-death. Eventually, he will have to leave this world for the Hereafter. Whilst living on the earth, he must prepare for life-after-death. In this verse, man is warned that eventually he will return to Allah on the Day of Resurrection. The next verse warns that the Divine punishment can overtake him, even when living on the earth.</p>

هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْ‌ضَ ذَلُولًا (He is the One who has made the earth submissive for you ...67:15) The word dhalul signifies 'submissive'. When dhalul is used for an animal, it means that it is not insolent when someone is riding it. The word manakib is the plural of mankib, which means 'shoulder', which in animals refer to the upper part of their front legs. Normally, this is not the part of the animals where a rider would sit to ride them. Their back or neck is involved in riding. But an animal that offers its shoulders as well to the riders is very obedient and submissive. Therefore, the verse says that Allah 'has made the earth submissive for you, so walk on its shoulders'. Allah has made the structure of earth such that it is not liquid like water so that it flows, nor is it like mud, mire or slime, because if the earth were to be in any of these states, it would not have been possible for man to live in it. Nor is it made hard like rocks or iron, for in that state it would not have been possible for him to plough the fields to sow his crops and derive various other types of benefit from the earth. Wells and rivers could not have been dug. It would not have been possible to dig trenches into the ground to lay foundations of huge buildings. With such well-balanced infrastructure, He granted him tranquility that it is possible for buildings to stand on it and for people, moving on its surface, to avoid slipping.وَكُلُوا مِن رِّ‌زْقِهِ (...and eat out of His provision ...67:15). After directing man to travel on earth, it is said 'eat out of His provision'. This probably indicates that commercial trips carried out for import and export are the doors for obtaining livelihood from Allah.وَإِلَيْهِ النُّشُورُ‌ (...and to Him is the Resurrection...67:15). This warning tells us that man is permitted to draw benefits of eating, drinking and living from the earth, but he is reminded at the same time not to be neglectful of death and life-after-death. Eventually, he will have to leave this world for the Hereafter. Whilst living on the earth, he must prepare for life-after-death. In this verse, man is warned that eventually he will return to Allah on the Day of Resurrection. The next verse warns that the Divine punishment can overtake him, even when living on the earth.

Are you so unafraid that He who is in Heaven will not open up the earth to swallow you, when it will begin to tremble?

Have you become unafraid of the One Who controls the heavens, that He will not cause you to sink into the earth when it trembles?

Do you feel secure that He who is in heaven will not cause the earth to swallow you, the while it rocks?

Can you ever feel secure that He who is in heaven will not cause the earth to swallow you up when, lo and behold, it begins to quake?

Are ye secure that He who is in the heaven will not sink the earth with you and then it should quake?

Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)?

Are you confident that the One in heaven will not cause the earth to collapse beneath you as it spins?

Do you feel secure that He Who is in the heaven will not cause the earth to cave in with you, and then suddenly it will begin to rock violently?

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake

Have ye taken security from Him Who is in the heaven that He will not cause the earth to swallow you when lo! it is convulsed?

Are you secure that He who is in the sky will not make the earth swallow you while it quakes?

Do you feel secure that He who is in the heaven will not cause the earth to swallow you up while it shakes?

Do you feel secure that He who [holds authority] in the heaven would not cause the earth to swallow you and suddenly it would sway?

Do you feel secure that the One in the heavens will not cause you to sink into the earth when it is violently shaking?

Are you secure of those in the heaven that He should not make the earth to swallow you up? Then lo! it shall be in a state of commotion.

Aamintum man fee a<b>l</b>ssam<u>a</u>i an yakhsifa bikumu alar<u>d</u>a fai<u>tha</u> hiya tamoor<b>u</b>

Do you feel secure that He who is in heaven will not cause the earth to sink beneath you and then begin to quake?

Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?

67

ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ

Do you feel safe from the being in the heavens that He may cause the earth to split beneath you, just as He caused it to split beneath Korah, despite it having been soft and easy to live on? It could suddenly shake with you on it, after being firm and solid.

Do you feel safe from the being in the heavens that He may cause the earth to split beneath you, just as He caused it to split beneath Korah, despite it having been soft and easy to live on? It could suddenly shake with you on it, after being firm and solid.

<p>ءَاَمِنْتُمْ مَّنْ فِي السَّمَاۗءِ اَنْ يَّخْسِفَ بِكُمُ الْاَرْضَ فَاِذَا هِيَ تَمُوْرُ (Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once?...67:16). It means: Though Allah has granted the earth such a balanced infrastructure that man cannot go into it without digging, yet Allah has the power to make the earth swallow up all the communities living on its surface.</p><p>The next verse warns people of another type of punishment:</p>

ءَاَمِنْتُمْ مَّنْ فِي السَّمَاۗءِ اَنْ يَّخْسِفَ بِكُمُ الْاَرْضَ فَاِذَا هِيَ تَمُوْرُ (Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once?...67:16). It means: Though Allah has granted the earth such a balanced infrastructure that man cannot go into it without digging, yet Allah has the power to make the earth swallow up all the communities living on its surface.The next verse warns people of another type of punishment:

<h2 class="title">How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wil</h2><p>This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says,</p><div class="text_uthmani arabic">وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَآبَّةٍ وَلَـكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيراً </div><p>(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants.) 35:45 Here Allah says,</p><div class="text_uthmani arabic">أَءَمِنتُمْ مَّن فِى السَّمَآءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ </div><p>(Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake) meaning, that it would move back and forth, and be disrupted.</p><div class="text_uthmani arabic">أَمْ أَمِنتُمْ مِّن فِى السَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً</div><p>(Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib) meaning, a wind containing gravel that will strike you, as Allah says in another Ayah,</p><div class="text_uthmani arabic">أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً </div><p>(Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm Then, you shall find no trustee.) 17:68 And similarly, here Allah threatens them with His statement,</p><div class="text_uthmani arabic">فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ</div><p>(Then you shall know how has been My warning.) meaning, `how is My admonition and what will happen to those who disregard and reject it.' Then Allah says,</p><div class="text_uthmani arabic">وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ</div><p>(And indeed those before them rejected,) meaning, from the previous nations and the old generations that have passed. Then Allah says,</p><div class="text_uthmani arabic">فَكَيْفَ كَانَ نَكِيرِ</div><p>(then how terrible was My reproach) meaning, `how was My rebuke of them and my punishment of them.' Meaning, it was great, severe and painful.</p><h2 class="title">The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small n large</h2><p>Allah says,</p><div class="text_uthmani arabic">أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَــفَّـتٍ وَيَقْبِضْنَ</div><p>(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight</p><div class="text_uthmani arabic">مَا يُمْسِكُهُنَّ</div><p>(None upholds them) meaning, in the air,</p><div class="text_uthmani arabic">إِلاَّ الرَّحْمَـنُ</div><p>(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.</p><div class="text_uthmani arabic">إِنَّهُ بِكُلِّ شَىْءٍ بَصِيرٌ</div><p>(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,</p><div class="text_uthmani arabic">أَلَمْ يَرَوْاْ إِلَى الطَّيْرِ مُسَخَّرَتٍ فِى جَوِّ السَّمَآءِ مَا يُمْسِكُهُنَّ إِلاَّ اللَّهُ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ </div><p>(Do they not see the birds held in the midst of the sky None upholds them but Allah. Verily, in this are clear Ayat for people who believe.) 16:79</p>

How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wilThis is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says,وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَآبَّةٍ وَلَـكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيراً (And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants.) 35:45 Here Allah says,أَءَمِنتُمْ مَّن فِى السَّمَآءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ (Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake) meaning, that it would move back and forth, and be disrupted.أَمْ أَمِنتُمْ مِّن فِى السَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً(Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib) meaning, a wind containing gravel that will strike you, as Allah says in another Ayah,أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً (Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm Then, you shall find no trustee.) 17:68 And similarly, here Allah threatens them with His statement,فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ(Then you shall know how has been My warning.) meaning, `how is My admonition and what will happen to those who disregard and reject it.' Then Allah says,وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ(And indeed those before them rejected,) meaning, from the previous nations and the old generations that have passed. Then Allah says,فَكَيْفَ كَانَ نَكِيرِ(then how terrible was My reproach) meaning, `how was My rebuke of them and my punishment of them.' Meaning, it was great, severe and painful.The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small n largeAllah says,أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَــفَّـتٍ وَيَقْبِضْنَ(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flightمَا يُمْسِكُهُنَّ(None upholds them) meaning, in the air,إِلاَّ الرَّحْمَـنُ(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.إِنَّهُ بِكُلِّ شَىْءٍ بَصِيرٌ(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,أَلَمْ يَرَوْاْ إِلَى الطَّيْرِ مُسَخَّرَتٍ فِى جَوِّ السَّمَآءِ مَا يُمْسِكُهُنَّ إِلاَّ اللَّهُ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ (Do they not see the birds held in the midst of the sky None upholds them but Allah. Verily, in this are clear Ayat for people who believe.) 16:79

Or have you become so unafraid that He who is in Heaven will not send a violent wind to shower stones at you? Then you will know the import of My commination!

Or have you become unafraid of the One Who controls the heavens, that He will not send a torrent of stones upon you? So now you will realise, how My warning turned out!

Do you feel secure that He who is in heaven will not loose against you a squall of pebbles, then you shall know how My warning is?

Or can you ever feel secure that He who is in heaven will not let loose against you a deadly stormwind, whereupon you would come to know how [true] My warning was?

Or are ye secure that He Who is in the heaven will not send against you a whirlwind? Anon ye shall know what wise hath been My warning.

Or do you feel secure that He, Who is over the heaven (Allah), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning?

Or are you confident that the One in Heaven will not unleash against you a violent storm? Then you will know what My warning is like.

Do you feel secure that He Who is in the heaven will not let loose upon you a storm of stones? Then shall you know what My warning is like!

Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib Then you shall know how has been My warning.

Or have ye taken security from Him Who is in the heaven that He will not let loose on you a hurricane? But ye shall know the manner of My warning.

Are you secure that He who is in the sky will not unleash upon you a rain of stones? Soon you will know how My warning has been!

Do you feel secure that He who is in the heaven will not loose against you a squall of pebbles then you shall know how was My warning.

Or do you feel secure that He who [holds authority] in the heaven would not send against you a storm of stones? Then you would know how [severe] was My warning.

Do you feel secure that the One in the heavens will not strike you with a sandstorm? You will soon know, with the coming of the torment, how serious Our warning was.

Or are you secure of those in the heaven that He should not send down upon you a punishment? Then shall you know how was My warning.

Am amintum man fee a<b>l</b>ssam<u>a</u>i an yursila AAalaykum <u>has</u>iban fasataAAlamoona kayfa na<u>th</u>eer<b>i</b>

Do you feel secure that the One in heaven will not send against you a whirlwind to pelt you with stones, so that you will know how [true] My warning was?

Or do ye feel secure that He Who is in Heaven will not send against you a violent tornado (with showers of stones), so that ye shall know how (terrible) was My warning?

67

أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ

Or do you feel safe from the being in the heavens that He could rain down stones upon you just like He did upon the people of Lot? Then you will realise, when you see My punishment for yourselves, My warnings to you. But you will never be able to benefit from them after having witnessed the punishment.

Or do you feel safe from the being in the heavens that He could rain down stones upon you just like He did upon the people of Lot? Then you will realise, when you see My punishment for yourselves, My warnings to you. But you will never be able to benefit from them after having witnessed the punishment.

<p>أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْ‌سِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ‌ (Or, have you become fearless of Him who is in the sky if He looses a violent wind with stones against you? So, you will soon come to know how was My warning! - 67:17). In other words, they at the moment feel secure that the Supreme Being in the heaven will not release against them a sudden squall of stones together with violent wind. Soon they will realise how true the Divine warning was, but by the time they realise its veracity it would be too late. Now that they are safe, sound and secure, it is the time for them to give it a thought.</p><p>The next verse refers to the former nations who denied and rejected the truth and how they were annihilated by Divine scourge. Every person needs to draw a lesson from the punishment meted out to them.</p><p>وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ‌ (And of course, those before them [ also ] rejected [ the truth ]. So, how was My censure?...67:18)</p><p>The next verse turns once again to the central theme of the Surah, that is, the description of various forms and functions of Allah's creation to prove His Oneness, His knowledge and power. Thus far human souls, forms and functions of the sky, the stars, the earth and so on were discussed. The next verse mentions birds that fly about in the atmosphere above us.</p>

أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْ‌سِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ‌ (Or, have you become fearless of Him who is in the sky if He looses a violent wind with stones against you? So, you will soon come to know how was My warning! - 67:17). In other words, they at the moment feel secure that the Supreme Being in the heaven will not release against them a sudden squall of stones together with violent wind. Soon they will realise how true the Divine warning was, but by the time they realise its veracity it would be too late. Now that they are safe, sound and secure, it is the time for them to give it a thought.The next verse refers to the former nations who denied and rejected the truth and how they were annihilated by Divine scourge. Every person needs to draw a lesson from the punishment meted out to them.وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ‌ (And of course, those before them [ also ] rejected [ the truth ]. So, how was My censure?...67:18)The next verse turns once again to the central theme of the Surah, that is, the description of various forms and functions of Allah's creation to prove His Oneness, His knowledge and power. Thus far human souls, forms and functions of the sky, the stars, the earth and so on were discussed. The next verse mentions birds that fly about in the atmosphere above us.

Those before them had also denied. And how was My punishment then!

And indeed those before them had denied – therefore how did My rejection turn out!

Those that were before them also cried lies; then how was My horror!

And, indeed, [many of] those who lived aforetime did give the lie [to My warnings]: and how awesome was My rejection [of them]!

And assuredly those before them belied; then what wise hath been My wrath!

And indeed those before them belied (the Messengers of Allah), then how terrible was My denial (punishment)?

Those before them also denied the truth; and how was My disapproval?

Those who came before them also gave the lie (to the Messengers): then how awesome was My chastisement!

And indeed those before them rejected, then how terrible was My reproach

And verily those before them denied, then (see) the manner of My wrath (with them)!

Certainly those who were before them had impugned [My apostles]; but then how was My rebuttal!

Those who have gone before you also belied (their Messengers) then how was My disapproval!

And already had those before them denied, and how [terrible] was My reproach.

Those who lived before them had also rejected Our warning, and how terrible was Our retribution!

And certainly those before them rejected (the truth), then how was My disapproval.

Walaqad ka<u>thth</u>aba alla<u>th</u>eena min qablihim fakayfa k<u>a</u>na nakeer<b>i</b>

Those who went before them belied [the truth]: then how great was My rejection of them.

But indeed men before them rejected (My warning): then how (terrible) was My rejection (of them)?

67

وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ

Verily, the nations that came before these idolaters rejected, and so the punishment of Allah descended upon them after they insisted in their disbelief and rejection, so how was My disavowal of them? Verily, it was a severe disavowal.

Verily, the nations that came before these idolaters rejected, and so the punishment of Allah descended upon them after they insisted in their disbelief and rejection, so how was My disavowal of them? Verily, it was a severe disavowal.

Do they not see the birds above them flying wings spread out or folded? Nothing holds them aloft but God. All things are within His purview.

And did they not see the birds above them, spreading and closing their wings? None except the Most Gracious holds them up; indeed He sees all things.

Have they not regarded the birds above them spreading their wings, and closing them? Naught holds them but the All-merciful. Surely He sees everything.

Have they, then, never beheld the birds above them, spreading their wings and drawing them in? None but the Most Gracious upholds them: for, verily, He keeps all things in His sight.

Behold they not the birds above them, outstretching their wings and they also withdraw them? Naught holdeth them except the Compassionate. Verily He is of everything Beholder.

Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Beneficent (Allah). Verily, He is the All-Seer of everything.

Have they not seen the birds above them, spreading their wings, and folding them? None holds them except the Compassionate. He is Perceiver of everything.

Have they not seen birds above them spreading and closing their wings, with none holding them except the Merciful One? He oversees everything.

Do they not see the birds above them, spreading out their wings and folding them in None upholds them except the Most Gracious. Verily, He is the All-Seer of everything.

Have they not seen the birds above them spreading out their wings and closing them? Naught upholdeth them save the Beneficent. Lo! He is Seer of all things.

Have they not regarded the birds above them spreading and closing their wings? No one sustains them except the All-beneficent. Indeed, He watches all things.

Do they not observe the birds above them, spreading their wings and folding them? None, except the Merciful holds them. Surely, He sees all things.

Do they not see the birds above them with wings outspread and [sometimes] folded in? None holds them [aloft] except the Most Merciful. Indeed He is, of all things, Seeing.

Did they not see the birds above them, stretching out, and flapping their wings. No one keeps them up in the sky except the Beneficent God. He certainly watches over all things.

Have they not seen the birds above them expanding (their wings) and contracting (them)? What is it that withholds them save the Beneficent Allah? Surely He sees everything.

Awalam yaraw il<u>a</u> a<b>l</b><u>tt</u>ayri fawqahum <u>sa</u>ff<u>a</u>tin wayaqbi<u>d</u>na m<u>a</u> yumsikuhunna ill<u>a</u> a<b>l</b>rra<u>h</u>m<u>a</u>nu innahu bikulli shayin ba<u>s</u>eer<b>un</b>

Do they not see the birds above them spreading and closing their wings? None save the Merciful sustains them. Surely, He observes all things.

Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except (Allah) Most Gracious: Truly (Allah) Most Gracious: Truly it is He that watches over all things.

67

أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَٰٓفَّٰتٍ وَيَقْبِضْنَ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَٰنُ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ

Do these rejectors not see the birds above them flying in rows, side by side with one another? What stops them from falling to the ground, except Allah? Indeed, He is The Seeing of everything, nothing is hidden from Him.

Do these rejectors not see the birds above them flying in rows, side by side with one another? What stops them from falling to the ground, except Allah? Indeed, He is The Seeing of everything, nothing is hidden from Him.

<p>أَوَلَمْ يَرَ‌وْا إِلَى الطَّيْرِ‌ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّ‌حْمَـٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ‌ (Have they not looked to the birds above them spreading their wings, and (at times) they fold (them) in? No one holds them up except the Rahman (the All-Merciful). Surely He is watchful of every thing...67:19)</p><p>This verse invites attention to the fact that the birds have weight, and in terms of the law of gravity, weighty bodies should fall down on the earth, if they are released from above. Normally, it is not possible for the air to hold them up. But Allah, through His consummate power, has created these birds in such a way that they can hold themselves up in the air. Apparently, they have no intellect, but Allah has taught them the art to make the air carry their burden and to fly in it by maneuvering their wings in such a way that at times they outspread them and at other times they fold them back. In this way they subjugate the air to their benefit. It is obvious that enabling air to hold them up, designing the wings of the birds on this particular shape and teaching them the art of controlling the air, all these functions were possible only by Allah's Supreme Creative Power.</p><p>Thus far the conditions of various categories and species of existent beings were analysed and considered in order to provide evidence of Divine existence, His Oneness, His unique knowledge and power. If a fair-minded person were to consider them carefully, he will have no choice but to believe in Allah. From the next verse up to the end of the Surah, the non-believers and the unrighteous people of all categories are warned of the Divine scourge. First, they are admonished that if Allah decides to punish any nation, there is no power in the world that can stop Him. There is no fighting force or army of soldiers that can come to the support of the disbelievers and save them. Thus the next verse says:</p>

أَوَلَمْ يَرَ‌وْا إِلَى الطَّيْرِ‌ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّ‌حْمَـٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ‌ (Have they not looked to the birds above them spreading their wings, and (at times) they fold (them) in? No one holds them up except the Rahman (the All-Merciful). Surely He is watchful of every thing...67:19)This verse invites attention to the fact that the birds have weight, and in terms of the law of gravity, weighty bodies should fall down on the earth, if they are released from above. Normally, it is not possible for the air to hold them up. But Allah, through His consummate power, has created these birds in such a way that they can hold themselves up in the air. Apparently, they have no intellect, but Allah has taught them the art to make the air carry their burden and to fly in it by maneuvering their wings in such a way that at times they outspread them and at other times they fold them back. In this way they subjugate the air to their benefit. It is obvious that enabling air to hold them up, designing the wings of the birds on this particular shape and teaching them the art of controlling the air, all these functions were possible only by Allah's Supreme Creative Power.Thus far the conditions of various categories and species of existent beings were analysed and considered in order to provide evidence of Divine existence, His Oneness, His unique knowledge and power. If a fair-minded person were to consider them carefully, he will have no choice but to believe in Allah. From the next verse up to the end of the Surah, the non-believers and the unrighteous people of all categories are warned of the Divine scourge. First, they are admonished that if Allah decides to punish any nation, there is no power in the world that can stop Him. There is no fighting force or army of soldiers that can come to the support of the disbelievers and save them. Thus the next verse says:

What other army do you have to help you apart from Ar-Rahman? The unbelievers are surely lost in delusion.

Or which army do you have that will help you against the Most Gracious? The disbelievers are in nothing except an illusion.

Or who is this that shall be a host for you to help you, apart from the All-merciful? The unbelievers are only in delusion.

[And] is there any, besides the Most Gracious, that could be a shield for you, and could succour you [against danger]? They who deny this truth are but lost in self- delusion!

Who. is he that can be an army Unto you and succour you, beside the Compassionate! The infidelsjb are but in delusion.

Who is he besides the Most Beneficent that can be an army to you to help you? The disbelievers are in nothing but delusion.

Or who is this who is a force for you to protect you against the Compassionate? The disbelievers are in nothing but delusion.

Which is your army that will come to your aid against the Merciful Lord? But the unbelievers are in utter delusion.

Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.

Or who is he that will be an army unto you to help you instead of the Beneficent? The disbelievers are in naught but illusion.

Who is it that is your host who may help you, besides the All-beneficent? The faithless only dwell in delusion.

Or, who is it that shall be your host to help you, other than the Merciful? Indeed, the unbelievers are only deluded.

Or who is it that could be an army for you to aid you other than the Most Merciful? The disbelievers are not but in delusion.

Do you have any armies who will help you against the Beneficent God? The disbelievers are certainly deceived (by satan).

Or who is it that will be a host for you to assist you besides the Beneficent Allah? The unbelievers are only in deception.

Amman h<u>atha</u> alla<u>th</u>ee huwa jundun lakum yan<u>s</u>urukum min dooni a<b>l</b>rra<u>h</u>m<u>a</u>ni ini alk<u>a</u>firoona ill<u>a</u> fee ghuroor<b>in</b>

Who is there to defend you like an army, besides the Lord of Mercy? Those who deny the truth are in deception.

Nay, who is there that can help you, (even as) an army, besides (Allah) Most Merciful? In nothing but delusion are the Unbelievers.

67

أَمَّنْ هَٰذَا ٱلَّذِى هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ ٱلرَّحْمَٰنِ إِنِ ٱلْكَٰفِرُونَ إِلَّا فِى غُرُورٍ

O disbelievers! There is no army that can save you from the punishment of Allah if He decides to punish you. The disbelievers are in nothing but deception; Satan has deceived them and they have fallen into his deception.

O disbelievers! There is no army that can save you from the punishment of Allah if He decides to punish you. The disbelievers are in nothing but deception; Satan has deceived them and they have fallen into his deception.

<p>أَمَّنْ هَـٰذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُ‌كُم مِّن دُونِ الرَّ‌حْمَـٰنِ ۚ إِنِ الْكَافِرُ‌ونَ إِلَّا فِي غُرُ‌ورٍ‌ (Now, who is there to become a force for you to help you, except the Rahman? The disbelievers are in nothing but delusion...67:20).</p><p>Then the next verse warns the disbelievers that the sustenance Allah grants them by sending down rain from the clouds and by growing plants/ vegetation in the earth is not their personal property. It is a gift and bounty from Allah. If He wills, He can withhold it. This is the import of the following verse:</p>

أَمَّنْ هَـٰذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُ‌كُم مِّن دُونِ الرَّ‌حْمَـٰنِ ۚ إِنِ الْكَافِرُ‌ونَ إِلَّا فِي غُرُ‌ورٍ‌ (Now, who is there to become a force for you to help you, except the Rahman? The disbelievers are in nothing but delusion...67:20).Then the next verse warns the disbelievers that the sustenance Allah grants them by sending down rain from the clouds and by growing plants/ vegetation in the earth is not their personal property. It is a gift and bounty from Allah. If He wills, He can withhold it. This is the import of the following verse:

<h2 class="title">No One will help You and No One can grant Sustenance except for Allah</h2><p>Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says,</p><div class="text_uthmani arabic">أَمَّنْ هَـذَا الَّذِى هُوَ جُندٌ لَّكُمْ يَنصُرُكُمْ مِّن دُونِ الرَّحْمَـنِ</div><p>(Who is it besides the Most Gracious that can be an army to you to help) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says,</p><div class="text_uthmani arabic">إِنِ الْكَـفِرُونَ إِلاَّ فِى غُرُورٍ</div><p>(The disbelievers are in nothing but delusion.) Then Allah says,</p><div class="text_uthmani arabic">أَمَّنْ هَـذَا الَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ</div><p>(Who is it that can provide for you if He should withhold His provision) meaning, who is it that can provide for you if Allah cuts off your sustenance There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says,</p><div class="text_uthmani arabic">بَل لَّجُّواْ</div><p>(Nay, but they continue) meaning, they persist in their transgression, lying and misguidance.</p><div class="text_uthmani arabic">فِى عُتُوٍّ وَنُفُورٍ</div><p>(to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it.</p><h2 class="title">The Parable of the Disbeliever and the Believer</h2><p>Then Allah says,</p><div class="text_uthmani arabic">أَفَمَن يَمْشِى مُكِبّاً عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِى سَوِيّاً عَلَى صِرَطٍ مُّسْتَقِيمٍ </div><p>(Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided,</p><div class="text_uthmani arabic">أَمَّن يَمْشِى سَوِيّاً</div><p>(or he who walks upright) meaning, he who stands erect.</p><div class="text_uthmani arabic">عَلَى صِرَطٍ مُّسْتَقِيمٍ </div><p>(on a straight path) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire.</p><div class="text_uthmani arabic">احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ - مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ </div><p>(Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.) (37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces" So the Prophet replied,</p><div class="text_uthmani arabic">«أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِم»</div><p>(Is not He who made them to walk on their legs able to make them walk on their faces") This Hadith is also recorded in the Two Sahihs.</p><h2 class="title">Allah's Power to create and It being an Evidence of the Final Abode</h2><p>Allah says,</p><div class="text_uthmani arabic">قُلْ هُوَ الَّذِى أَنشَأَكُمْ</div><p>(Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says,</p><div class="text_uthmani arabic">وَجَعَلَ لَكُمُ الْسَّمْعَ وَالاٌّبْصَـرَ وَالأَفْئِدَةَ</div><p>(and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning.</p><div class="text_uthmani arabic">قَلِيلاً مَّا تَشْكُرُونَ</div><p>(Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.</p><div class="text_uthmani arabic">قُلْ هُوَ الَّذِى ذَرَأَكُمْ فِى الاٌّرْضِ</div><p>(Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.</p><div class="text_uthmani arabic">وَإِلَيْهِ تُحْشَرُونَ</div><p>(and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;</p><div class="text_uthmani arabic">وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ </div><p>(They say: "When will this promise come to pass if you are telling the truth") meaning, `when will this gathering after separation that you are informing us of, occur'</p><div class="text_uthmani arabic">قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ</div><p>(Say: "The knowledge is with Allah only...") meaning, `no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'</p><div class="text_uthmani arabic">وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ</div><p>(and I am only a plain warner.) meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says,</p><div class="text_uthmani arabic">فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُواْ</div><p>(But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.</p><div class="text_uthmani arabic">وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ مَا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ يَوْمَ الْقِيَـمَةِ وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ </div><p>(and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them.) (39:47,48) This is why it will be said to them in order to scold and repri- mand them,</p><div class="text_uthmani arabic">هَـذَا الَّذِى كُنتُم بِهِ تَدَّعُونَ</div><p>(This is what you were calling for!) meaning, that you were seeking to hasten.</p>

No One will help You and No One can grant Sustenance except for AllahAllah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says,أَمَّنْ هَـذَا الَّذِى هُوَ جُندٌ لَّكُمْ يَنصُرُكُمْ مِّن دُونِ الرَّحْمَـنِ(Who is it besides the Most Gracious that can be an army to you to help) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says,إِنِ الْكَـفِرُونَ إِلاَّ فِى غُرُورٍ(The disbelievers are in nothing but delusion.) Then Allah says,أَمَّنْ هَـذَا الَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ(Who is it that can provide for you if He should withhold His provision) meaning, who is it that can provide for you if Allah cuts off your sustenance There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says,بَل لَّجُّواْ(Nay, but they continue) meaning, they persist in their transgression, lying and misguidance.فِى عُتُوٍّ وَنُفُورٍ(to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it.The Parable of the Disbeliever and the BelieverThen Allah says,أَفَمَن يَمْشِى مُكِبّاً عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِى سَوِيّاً عَلَى صِرَطٍ مُّسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided,أَمَّن يَمْشِى سَوِيّاً(or he who walks upright) meaning, he who stands erect.عَلَى صِرَطٍ مُّسْتَقِيمٍ (on a straight path) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire.احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ - مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.) (37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces" So the Prophet replied,«أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِم»(Is not He who made them to walk on their legs able to make them walk on their faces") This Hadith is also recorded in the Two Sahihs.Allah's Power to create and It being an Evidence of the Final AbodeAllah says,قُلْ هُوَ الَّذِى أَنشَأَكُمْ(Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says,وَجَعَلَ لَكُمُ الْسَّمْعَ وَالاٌّبْصَـرَ وَالأَفْئِدَةَ(and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning.قَلِيلاً مَّا تَشْكُرُونَ(Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.قُلْ هُوَ الَّذِى ذَرَأَكُمْ فِى الاٌّرْضِ(Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.وَإِلَيْهِ تُحْشَرُونَ(and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ (They say: "When will this promise come to pass if you are telling the truth") meaning, `when will this gathering after separation that you are informing us of, occur'قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ(Say: "The knowledge is with Allah only...") meaning, `no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ(and I am only a plain warner.) meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says,فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُواْ(But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ مَا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ يَوْمَ الْقِيَـمَةِ وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ (and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them.) (39:47,48) This is why it will be said to them in order to scold and repri- mand them,هَـذَا الَّذِى كُنتُم بِهِ تَدَّعُونَ(This is what you were calling for!) meaning, that you were seeking to hasten.

Who is there to give you food in case He withholds His bounty? Yet they persist in rebellion and aversion.

Or who is such that will give you sustenance if Allah stops His sustenance? In fact they persist in rebellion and hatred.

Or who is this that shall provide for you if He withholds His provision? No, but they persist in disdain and aversion.

Or is there any that could provide you with sustenance if He should withhold His provision [from you]? Nay, but they [who are bent on denying the truth] stubbornly persist in their disdain [of God's messages] and in their headlong flight [from Him]!

Who is he that can provide for you, should He withhold His provision? Aye! they persists in perverseness and aversion.

Who is he that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and (they) flee (from the truth).

Or who is this that will provide for you, if He withholds His provision? Yet they persist in defiance and aversion.

Who shall provide for you if He withholds His sustenance? Nay; but they persist in rebellion and aversion.

Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.

Or who is he that will provide for you if He should withhold His providence? Nay, but they are set in pride and frowardness.

Who is it that may provide for you if He withholds His provision? Indeed, they persist in defiance and aversion.

Or, who is it that shall provide for you if He withholds His provision? Yet they persist in arrogance and aversion.

Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion.

Is there anyone who will provide you with sustenance if God were to deny you sustenance? In fact, they obstinately persist in their transgression and hatred.

Or who is it that will give you sustenance if He should withhold His sustenance? Nay! they persist in disdain and aversion.

Amman h<u>atha</u> alla<u>th</u>ee yarzuqukum in amsaka rizqahu bal lajjoo fee AAutuwwin wanufoor<b>in</b>

Who can provide for you, if He withholds His provision? Yet they obstinately persist in rebellion and avoidance of the truth.

Or who is there that can provide you with Sustenance if He were to withhold His provision? Nay, they obstinately persist in insolent impiety and flight (from the Truth).

67

أَمَّنْ هَٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ بَل لَّجُّوا۟ فِى عُتُوٍّ وَنُفُورٍ

And there is no one that can sustain you if Allah stops His provisions from reaching you. Rather, the crux is that the disbelievers have prolonged in transgression, arrogance and refusal of the truth.

And there is no one that can sustain you if Allah stops His provisions from reaching you. Rather, the crux is that the disbelievers have prolonged in transgression, arrogance and refusal of the truth.

<p>أَمَّنْ هَـٰذَا الَّذِي يَرْ‌زُقُكُمْ إِنْ أَمْسَكَ رِ‌زْقَهُ ۚ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ‌ (Or, who is there to give you sustenance, if He withholds His sustenance? Still, they persist in rebellion and aversion. [ 67:21] '.</p><p>The last sentence of the verse purports to express the unbelievers' sad state of affairs. They neither consider the Signs of Allah nor do they pay heed to other people's good advice. They obstinately persist in insolence and deviation from the Truth.</p><p>Next, the conditions of non-believers and believers on the field of Resurrection are described. It is mentioned that the unbelievers will be brought to the field of Resurrection, crawling on their faces instead of walking on their feet. Bukhari and Muslim record on the authority of Sayyidna Anas that the noble Companions asked the Messenger of Allah ﷺ : "How will the non-believers walk on their faces on the Day of Resurrection?" The Messenger of Allah ﷺ replied: "Is Allah who made them walk on their feet not powerful enough to make them walk on their faces and their heads?" The following verse depicts the scene of such crawling:</p>

أَمَّنْ هَـٰذَا الَّذِي يَرْ‌زُقُكُمْ إِنْ أَمْسَكَ رِ‌زْقَهُ ۚ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ‌ (Or, who is there to give you sustenance, if He withholds His sustenance? Still, they persist in rebellion and aversion. [ 67:21] '.The last sentence of the verse purports to express the unbelievers' sad state of affairs. They neither consider the Signs of Allah nor do they pay heed to other people's good advice. They obstinately persist in insolence and deviation from the Truth.Next, the conditions of non-believers and believers on the field of Resurrection are described. It is mentioned that the unbelievers will be brought to the field of Resurrection, crawling on their faces instead of walking on their feet. Bukhari and Muslim record on the authority of Sayyidna Anas that the noble Companions asked the Messenger of Allah ﷺ : "How will the non-believers walk on their faces on the Day of Resurrection?" The Messenger of Allah ﷺ replied: "Is Allah who made them walk on their feet not powerful enough to make them walk on their faces and their heads?" The following verse depicts the scene of such crawling:

Will he find the way who grovels flat on his face, or he who walks straight on the right path?

So is one who walks inverted upon his face more rightly guided, or one who walks upright on the Straight Path?

What, is he who walks prone upon his face better guided than he who walks upright on a straight path?

But then, is he that goes along with his face close to the ground better guided than he that walks upright on a straight way?

Is he, then, who goeth about grovelling upon his face better directed, or he who walketh evenly on a straight path?

Is he who walks without seeing on his face, more rightly guided, or he who (sees and) walks on a Straight Way (i.e. Islamic Monotheism).

Is he who walks bent on his own design better guided, or he who walks upright on a straight path?

Who is better guided: he who walks grovelling on his face, or he who walks upright on a Straight Path?

Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path

Is he who goeth groping on his face more rightly guided, or he who walketh upright on a straight road?

Is he who walks prone on his face better guided, or he who walks upright on a straight path?

What, is he who walks, falling upon his face, more guided than he who walks upright on a Straight Path!

Then is one who walks fallen on his face better guided or one who walks erect on a straight path?

Can one who walks with his head hanging down be better guided that one who walks with his head upright?

What! is he who goes prone upon his face better guided or he who walks upright upon a straight path?

Afaman yamshee mukibban AAal<u>a</u> wajhihi ahd<u>a</u> amman yamshee sawiyyan AAal<u>a</u> <u>s</u>ir<u>at</u>in mustaqeem<b>in</b>

Is he who walks grovelling upon his face better guided, or he who walks upright upon a straight path?

Is then one who walks headlong, with his face grovelling, better guided,- or one who walks evenly on a Straight Way?

67

أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

So is the one who walks while falling on his face i.e. the idolater more guided, or the believer who walks upright on the straight path?

So is the one who walks while falling on his face i.e. the idolater more guided, or the believer who walks upright on the straight path?

<p>أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَ‌اطٍ مُّسْتَقِيمٍ (Then, tell me whether the one who walks falling down [ frequently ] on his face is better guided or the one who walks on a straight path...67:22).</p><p>The phrase 'the one who walks on a straight path' refers to the believer who is rightly guided. The next verse describes the manifestation of Divine power and wisdom in the creation of man, thus:</p>

أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَ‌اطٍ مُّسْتَقِيمٍ (Then, tell me whether the one who walks falling down [ frequently ] on his face is better guided or the one who walks on a straight path...67:22).The phrase 'the one who walks on a straight path' refers to the believer who is rightly guided. The next verse describes the manifestation of Divine power and wisdom in the creation of man, thus:

Say: "It is He who raised you and gave you ears and eyes and hearts. How little are the thanks you offer!"

Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “It is He Who created you, and made ears and eyes and hearts for you; very little thanks do you offer!”

Say: 'It is He who produced you, and appointed for you hearing and sight and hearts; little thanks you show!'

SAY: "[God is] He who has brought you [all] into being, and has endowed you with hearing, and sight, and hearts: [yet] how seldom are you grateful!"

Say thou: He it is who hath brought you forth and hath endowed you with hearing and sights and hearts. Little thanks it is ye give!

Say it is He Who has created you, and endowed you with hearing (ears), seeing (eyes), and hearts. Little thanks you give.

Say, “It is He who produced you; and made for you the hearing, and the vision, and the organs. But rarely do you give thanks.”

Say: “He it is Who has brought you into being, and has given you hearing and sight, and has given you hearts to think and understand. How seldom do you give thanks!”

Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give."

Say (unto them, O Muhammad): He it is who gave you being, and hath assigned unto you ears and eyes and hearts. Small thanks give ye!

Say, ‘It is He who created you, and made for you hearing, eyesight, and hearts. Little do you thank.’

Say: 'It is He who has created you and given to you hearing, sight and hearts but little is it that you thank'

Say, "It is He who has produced you and made for you hearing and vision and hearts; little are you grateful."

(Muhammad), say, "It is God who has brought you into being and made ears, eyes, and hearts for you, but you give very little thanks".

Say: He it is Who brought you into being and made for you the ears and the eyes and the hearts: little is it that you give thanks.

Qul huwa alla<u>th</u>ee anshaakum wajaAAala lakumu a<b>l</b>ssamAAa wa<b>a</b>lab<u>sa</u>ra wa<b>a</b>lafidata qaleelan m<u>a</u> tashkuroon<b>a</b>

Say, "It is He who brought you into being, and made ears and eyes and hearts for you, yet you are seldom grateful."

Say: "It is He Who has created you (and made you grow), and made for you the faculties of hearing, seeing, feeling and understanding: little thanks it is ye give.

67

قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ قَلِيلًا مَّا تَشْكُرُونَ

O Messenger! Say to these idolaters who reject: “Allah is the one who created you and made for you ears through which you hear, eyes with which you see, and hearts through which you think. Little do you show gratitude to Him for the blessings He has conferred upon you.

O Messenger! Say to these idolaters who reject: “Allah is the one who created you and made for you ears through which you hear, eyes with which you see, and hearts through which you think. Little do you show gratitude to Him for the blessings He has conferred upon you.

<p>قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ‌ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُ‌ونَ (Say, "He is the One who has originated you, and made for you the ears and the eyes and the hearts. How little you pay gratitude" ...67:23).</p><p>Specifying ears, eyes and Heart</p><p>Of all the human sense organs, only three are mentioned here on which depends knowledge and perception of the external world. Philosophers have identified five sources of knowledge and perception that are called 'five senses': to see, hear, smell, taste or feel something. Allah has equipped man with 'nose' to smell, with 'tongue' to taste, with 'ears' to hear and with 'eyes' to see; Allah has spread 'skin' throughout man's body to feel. But out of the five physical senses, only two have been mentioned, namely, ears and eyes, because man receives a very limited range of knowledge by smelling, tasting and feeling. Man depends for information largely on hearing and seeing. Of the two organs, his sense of hearing is mentioned first, because a careful analysis shows that most of the information gathered in human life is through hearing, not so much by seeing. The third organ mentioned specifically is the 'heart', because that is the centre of knowledge. Knowledge received through hearing and seeing depends on the human 'heart', unlike the theory of the philosophers and scientists who believe that the centre of knowledge is the human 'brain'.</p><p>After this, the non-believers are threatened with punishment. Towards the end of the Surah, a statement is once again repeated to remind them which purports to say: '0 you who live on the earth, dig wells and drink water from it to quench your thirst and grow plants and vegetation, do not forget that none of these things is your personal property. They are a Divine gift. He sent down water, and loaded it in the form of ice and reserved it on the peaks of mountains, so that it may not putrefy. Then He caused the congealed water to melt gradually and allow it to seep or soak into the earth through the pores or small interstices of the mountains and allowed a network of melted water to spread throughout the earth without any pipeline. Whenever man requires, he could dig a few meters deep into the earth from its upper surface to obtain water. This is a Divine gift. If He wills, He could send the water down into the depths of the earth, and it would not be accessible to anyone. This is the import of the following verse.</p>

قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ‌ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُ‌ونَ (Say, "He is the One who has originated you, and made for you the ears and the eyes and the hearts. How little you pay gratitude" ...67:23).Specifying ears, eyes and HeartOf all the human sense organs, only three are mentioned here on which depends knowledge and perception of the external world. Philosophers have identified five sources of knowledge and perception that are called 'five senses': to see, hear, smell, taste or feel something. Allah has equipped man with 'nose' to smell, with 'tongue' to taste, with 'ears' to hear and with 'eyes' to see; Allah has spread 'skin' throughout man's body to feel. But out of the five physical senses, only two have been mentioned, namely, ears and eyes, because man receives a very limited range of knowledge by smelling, tasting and feeling. Man depends for information largely on hearing and seeing. Of the two organs, his sense of hearing is mentioned first, because a careful analysis shows that most of the information gathered in human life is through hearing, not so much by seeing. The third organ mentioned specifically is the 'heart', because that is the centre of knowledge. Knowledge received through hearing and seeing depends on the human 'heart', unlike the theory of the philosophers and scientists who believe that the centre of knowledge is the human 'brain'.After this, the non-believers are threatened with punishment. Towards the end of the Surah, a statement is once again repeated to remind them which purports to say: '0 you who live on the earth, dig wells and drink water from it to quench your thirst and grow plants and vegetation, do not forget that none of these things is your personal property. They are a Divine gift. He sent down water, and loaded it in the form of ice and reserved it on the peaks of mountains, so that it may not putrefy. Then He caused the congealed water to melt gradually and allow it to seep or soak into the earth through the pores or small interstices of the mountains and allowed a network of melted water to spread throughout the earth without any pipeline. Whenever man requires, he could dig a few meters deep into the earth from its upper surface to obtain water. This is a Divine gift. If He wills, He could send the water down into the depths of the earth, and it would not be accessible to anyone. This is the import of the following verse.

Say: "It is He who dispersed you all over the earth, and to Him you will be gathered."

Say, “It is He Who has spread you out in the earth, and towards Him you will be raised.”

Say: 'It is He who scattered you in the earth, and unto Him you shall be mustered.'

Say: "It is He who has multiplied you on earth; and it is unto Him that you shall be gathered [on resurrection]."

Say thou: He it is Who hath spread you over the earth, and Unto Him ye shall be gathered.

Say: "It is He Who has created you from the earth, and to Him shall you be gathered (in the Hereafter)."

Say, “It is He who scattered you on earth, and to Him you will be rounded up.”

Say: “Allah it is Who multiplied you in the earth and to Him you will be mustered.”

Say: "It is He Who has created you on the earth, and to Him shall you be gathered."

Say: He it is Who multiplieth you in the earth, and unto Whom ye will be gathered.

Say, ‘It is He who created you on the earth, and toward Him you will be mustered.’

Say: 'It was He who created you, dispersing you in the earth, and to Him you shall be gathered'

Say, "It is He who has multiplied you throughout the earth, and to Him you will be gathered."

Say, "It is God who has settled you on the earth and to Him you will be resurrected".

Say: He it is Who multiplied you in the earth and to Him you shall be gathered.

Qul huwa alla<u>th</u>ee <u>th</u>araakum fee alar<u>d</u>i wailayhi tu<u>h</u>sharoon<b>a</b>

Say, "It is He who has scattered you on the earth; and it is to Him that you shall all be gathered [on the Day of Resurrection].

Say: "It is He Who has multiplied you through the earth, and to Him shall ye be gathered together."

67

قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ

O Messenger! Say to these idolaters who reject: “Allah is the one who dispersed you on earth and made you spread upon it, not your idols which cannot create anything. To Him alone you will be gathered on the Day of Judgement for accountability and requital, not your idols. So fear Him and worship Him alone.

O Messenger! Say to these idolaters who reject: “Allah is the one who dispersed you on earth and made you spread upon it, not your idols which cannot create anything. To Him alone you will be gathered on the Day of Judgement for accountability and requital, not your idols. So fear Him and worship Him alone.

But they say: "When will this promise come to pass, if what you say is true?"

And they say, “When will this promise come, if you are truthful?”

They say, 'When shall this promise come to pass, if you speak truly?'

But they [only] ask, "When is this promise to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"

And they say: when will this promise be fulfilled, if ye say sooth?

They say: "When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth."

And they say, “When will this promise be fulfilled, if you are truthful?”

They say: “If you are truthful, tell us when will this promise (of the Hereafter) be fulfilled?”

They say: "When will this promise come to pass, if you are telling the truth"

And they say: When (will) this promise (be fulfilled), if ye are truthful?

They say, ‘When will this promise be fulfilled, if you are truthful?’

They ask: 'When will this promise come, if you speak truthfully'

And they say, "When is this promise, if you should be truthful?"

They say, "When will this torment take place if what you say is true?"

And they say: When shall this threat be (executed) if you are truthful?

Wayaqooloona mat<u>a</u> h<u>atha</u> alwaAAdu in kuntum <u>sa</u>diqeen<b>a</b>

They ask, "When will this promise be fulfilled, if you are truthful?"

They ask: When will this promise be (fulfilled)? - If ye are telling the truth.

67

وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ

And the rejectors of the resurrection, thinking it to be far-fetched, say, “O Muhammad! When will this promise that you and your companions promise us with, happen, if you are truthful in your claim that it will occur?”

And the rejectors of the resurrection, thinking it to be far-fetched, say, “O Muhammad! When will this promise that you and your companions promise us with, happen, if you are truthful in your claim that it will occur?”

Say: "God alone has knowledge. My duty is only to warn you clearly."

Proclaim, “Surely Allah has its knowledge; and I am only a Herald of plain warning.”

Say: 'The knowledge is with God; I am only a clear warner.'

Say thou, [O Prophet:] "Knowledge thereof rests with God alone; and I am only a plain warner."

Say thou: the knowledge is only with Allah, and but a warner manifest.

Say (O Muhammad SAW): "The knowledge (of its exact time) is with Allah only, and I am only a plain warner."

Say, “Knowledge is with God, and I am only a clear warner.”

Say: “Allah alone knows about that; and I am no more than a plain warner.”

Say: "The knowledge is with Allah only, and I am only a plain warner."

Say: The knowledge is with Allah only, and I am but a plain warner;

Say, ‘Its knowledge is only with Allah; I am only a manifest warner.’

Say: 'The knowledge (of that) is with Allah; I am only a clear warner'

Say, "The knowledge is only with Allah, and I am only a clear warner."

Say, "God knows best. I am only one who gives warning".

Say: The knowledge (thereof is only with Allah and I am only a plain warner.

Qul innam<u>a</u> alAAilmu AAinda All<u>a</u>hi wainnam<u>a</u> an<u>a</u> na<u>th</u>eerun mubeen<b>un</b>

Say, "God alone has knowledge of that; and I am only a plain warner."

Say: "As to the knowledge of the time, it is with Allah alone: I am (sent) only to warn plainly in public."

67

قُلْ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌ مُّبِينٌ

Say, O Messenger: “The knowledge of the Hour is with Allah; only He knows when it will occur. I am only a clear warner in my warning to you.”

Say, O Messenger: “The knowledge of the Hour is with Allah; only He knows when it will occur. I am only a clear warner in my warning to you.”

When they realise it has come upon them, distraught will be the faces of unbelievers. They will be told: "This is what you asked for."

So when they will see it close, the faces of the disbelievers will become ghastly, and it will be declared, “This is what you were demanding.”

Then, when they see it nigh at hand, the faces of the unbelievers will be vexed, and it will be said, 'This is what you were promised.'

Yet in the end, when they shall see that [fulfilment] close at hand, the faces of those who were bent on denying the truth will be stricken with grief; and they will be told, "This it is that you were [so derisively] calling for!"

But when they will behold it proximating sad will be the countenances of those who disbelieve, and it will be said: this is that which ye have been calling for.

But when they will see it (the torment on the Day of Resurrection) approaching, the faces of those who disbelieve will be different (black, sad, and in grieve), and it will be said (to them): "This is (the promise) which you were calling for!"

But when they see it approaching, the faces of those who disbelieved will turn gloomy, and it will be said, “This is what you used to call for.”

When they will see it near at hand, the faces of all those who had denied it will be distraught, and then they will be told: “This is the doom which you used to ask for.”

But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!"

But when they see it nigh, the faces of those who disbelieve will be awry, and it will be said (unto them): This is that for which ye used to call.

When they see it brought near, the countenances of the faithless will be contorted, and [they will be] told, ‘This is what you were asking for!’

Then, when they see it drawing near, the faces of the unbelievers will be blackened, and it is said: 'This is what you were promised'

But when they see it approaching, the faces of those who disbelieve will be distressed, and it will be said, "This is that for which you used to call."

When they see the torment approaching, the faces of the disbelievers will blacken and they will be told, "This is what you wanted to (experience)".

But when they shall see it nigh, the faces of those who disbelieve shall be sorry, and it shall be said; This is that which you used to call for.

Falamm<u>a</u> raawhu zulfatan seeat wujoohu alla<u>th</u>eena kafaroo waqeela h<u>atha</u> alla<u>th</u>ee kuntum bihi taddaAAoon<b>a</b>

But when they see it drawing near, the faces of those who deny the truth will turn gloomy and they will be told, "This is what you were calling for."

At length, when they see it close at hand, grieved will be the faces of the Unbelievers, and it will be said (to them): "This is (the promise fulfilled), which ye were calling for!"

67

فَلَمَّا رَأَوْهُ زُلْفَةً سِيٓـَٔتْ وُجُوهُ ٱلَّذِينَ كَفَرُوا۟ وَقِيلَ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ

So when the promise will come upon them and they will see the punishment close to them on the Day of Judgement, the faces of those who disbelieved in Allah will change and become dark. And it will be said to them, “This is what you used to ask for and want hastily!”

So when the promise will come upon them and they will see the punishment close to them on the Day of Judgement, the faces of those who disbelieved in Allah will change and become dark. And it will be said to them, “This is what you used to ask for and want hastily!”

Say: "Just think: If God destroys me and those with me, or is benevolent to us, who will then protect the unbelievers from a painful doom?"

Say (O dear Prophet Mohammed – peace and blessings be upon him), “What is your opinion –Allah may either destroy me and those with me, or have mercy on us – so who is such that will protect the disbelievers from the painful punishment?”

Say: 'What think you? If God destroys me and those with me, or has mercy on us, then who will protect the unbelievers from a painful chastisement?'

SAY [O Prophet]: "What do you think? Whether God destroys me and those who follow me, or graces us with His mercy - is there anyone that could protect [you] deniers of the truth from grievous suffering [in the life to come]?"

Say thou: bethink ye if Allah destroy me and those with me; or have mercy on us, who will protect the infidels from a torment afflictive?

Say (O Muhammad SAW): "Tell me! If Allah destroys me, and those with me, or He bestows His Mercy on us, - who can save the disbelievers from a painful torment?"

Say, “Have you considered? Should God make me perish, and those with me; or else He bestows His mercy on us; who will protect the disbelievers from an agonizing torment?”

Say to them: “Did you ever consider: whether Allah destroys me and those that are with me, or shows mercy to us, who can protect the unbelievers from a grievous chastisement?”

Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment"

Say (O Muhammad): Have ye thought: Whether Allah causeth me (Muhammad) and those with me to perish or hath mercy on us, still, who will protect the disbelievers from a painful doom?

Say, ‘Tell me, whether Allah destroys me and those who are with me, or He has mercy on us, who will shelter the faithless from a painful punishment?’

Say: 'What do you think, if Allah destroys me and those with me, or has mercy upon us, who then will protect the unbelievers from the painful punishment'

Say, [O Muhammad], "Have you considered: whether Allah should cause my death and those with me or have mercy upon us, who can protect the disbelievers from a painful punishment?"

(Muhammad), say, "Have you not considered that regardless whether God forgives me and my followers or grants us mercy, but who will protect the disbelievers from a painful torment?

Say: Have you considered if Allah should destroy me and those with me-- rather He will have mercy on us; yet who will protect the unbelievers from a painful punishment?

Qul araaytum in ahlakaniya All<u>a</u>hu waman maAAiya aw ra<u>h</u>iman<u>a</u> faman yujeeru alk<u>a</u>fireena min AAa<u>tha</u>bin aleem<b>in</b>

Say, "Have you thought: if God destroys me and those who are with me, or treats us mercifully, then who will protect those who deny the truth from a painful chastisement?"

Say: "See ye?- If Allah were to destroy me, and those with me, or if He bestows His Mercy on us,- yet who can deliver the Unbelievers from a grievous Penalty?"

67

قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍ

O Messenger! Say to these rejecting idolaters, reprimanding them: “Tell me, if Allah was to case death to me and to those with me i.e. the believers, who will save the disbelievers from a painful punishment?” No one will ever save them from it.

O Messenger! Say to these rejecting idolaters, reprimanding them: “Tell me, if Allah was to case death to me and to those with me i.e. the believers, who will save the disbelievers from a painful punishment?” No one will ever save them from it.

<h2 class="title">The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance</h2><p>Allah says,</p><div class="text_uthmani arabic">قُلْ</div><p>(say) `O Muhammad to these idolators who are associating partners with Allah and denying His favors,'</p><div class="text_uthmani arabic">أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ اللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَـفِرِينَ مِنْ عَذَابٍ أَلِيمٍ</div><p>(Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment) meaning, `save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.' Then Allah says,</p><div class="text_uthmani arabic">قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا</div><p>(Say: "He is the Most Gracious, in Him we believe, and upon Him we rely.) meaning, `we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.' This is as Allah says,</p><div class="text_uthmani arabic">فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ</div><p>(So worship Him and rely upon Him.) (11:123) Thus, Allah continues saying,</p><div class="text_uthmani arabic">فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَـلٍ مُّبِينٍ</div><p>(So, you will come to know who it is that is in manifest error.) meaning, `between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.'</p><h2 class="title"> Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Demonstrating how merciful He is to His creatures,</h2><p>Allah says;</p><div class="text_uthmani arabic">قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْراً</div><p>(Say: "Tell me! If your water were to sink away...") meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms. `Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says,</p><div class="text_uthmani arabic">فَمَن يَأْتِيكُمْ بِمَآءٍ مَّعِينٍ</div><p>(who then can supply you with flowing water) meaning, springing forth, flowing, running upon the face of the earth. This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks. This is the end of the Tafsir of Surat Al-Mulk and all praise and thanks are due to Allah.</p>

The Death of the Believer will not save the Disbeliever, so let Him reflect upon His DeliveranceAllah says,قُلْ(say) `O Muhammad to these idolators who are associating partners with Allah and denying His favors,'أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ اللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَـفِرِينَ مِنْ عَذَابٍ أَلِيمٍ(Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment) meaning, `save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.' Then Allah says,قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا(Say: "He is the Most Gracious, in Him we believe, and upon Him we rely.) meaning, `we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.' This is as Allah says,فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ(So worship Him and rely upon Him.) (11:123) Thus, Allah continues saying,فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَـلٍ مُّبِينٍ(So, you will come to know who it is that is in manifest error.) meaning, `between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.' Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Demonstrating how merciful He is to His creatures,Allah says;قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْراً(Say: "Tell me! If your water were to sink away...") meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms. `Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says,فَمَن يَأْتِيكُمْ بِمَآءٍ مَّعِينٍ(who then can supply you with flowing water) meaning, springing forth, flowing, running upon the face of the earth. This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks. This is the end of the Tafsir of Surat Al-Mulk and all praise and thanks are due to Allah.

Say: "He is the benevolent; in Him do we believe, and in Him do we place our trust. You will now realise who is in manifest error."

Proclaim, “He only is the Most Gracious – we have accepted faith in Him and have relied only upon Him; so you will now realise who is in open error.”

Say: 'He is the All-merciful. We believe in Him, and in Him we put all our trust. Assuredly, you will soon, know who is in manifest error.

Say: "He is the Most Gracious: we have attained to faith in Him, and in Him have we placed our trust; and in time you will come to know which of us was lost in manifest error."

Say thou: He is the Compassionate; in Him we have believed, and in Him we have put our trust. -And anon ye will know who it is that is in error manifest.

Say: "He is the Most Beneficent (Allah), in Him we believe, and in Him we put our trust. So you will come to know who is it that is in manifest error."

Say, “He is the Compassionate. We have faith in Him, and in Him we trust. Soon you will know who is in evident error.”

Say to them: “He is Merciful, and it is in Him that we believe, and it is in Him that we put all our trust. Soon will you know who is in manifest error.”

Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error."

Say: He is the Beneficent. In Him we believe and in Him we put our trust. And ye will soon know who it is that is in error manifest.

Say, ‘He is the All-beneficent; we have faith in Him, and in Him do we trust. Soon you will know who is in manifest error.’

Say: 'He is the Merciful. In Him we believe and in Him we put all our trust. Indeed, you shall soon know who is in clear error'

Say, "He is the Most Merciful; we have believed in Him, and upon Him we have relied. And you will [come to] know who it is that is in clear error."

Say, "He is the Beneficent One in whom we have faith and trust. You will soon know who is in manifest error".

Say: He is the Beneficent Allah, we believe in Him and on Him do we rely, so you shall come to know who it is that is in clear error.

Qul huwa a<b>l</b>rra<u>h</u>m<u>a</u>nu <u>a</u>mann<u>a</u> bihi waAAalayhi tawakkaln<u>a</u> fasataAAlamoona man huwa fee <u>d</u>al<u>a</u>lin mubeen<b>in</b>

Say, "He is the Most Gracious: we believe in Him and we put our trust in Him. You will soon come to know who is in evident error."

Say: "He is (Allah) Most Gracious: We have believed in Him, and on Him have we put our trust: So, soon will ye know which (of us) it is that is in manifest error."

67

قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ

O Messenger! Say to these idolaters: “He is The Merciful who invites you to worshipping Him alone. We have brought faith in Him, and upon Him alone we rely for our affairs. You will soon know, inevitably, who was in clear deviance and who was on the straight path.”

O Messenger! Say to these idolaters: “He is The Merciful who invites you to worshipping Him alone. We have brought faith in Him, and upon Him alone we rely for our affairs. You will soon know, inevitably, who was in clear deviance and who was on the straight path.”

Say: "Just think: If your water were to dry up in the morning who will bring you water from a fresh, flowing stream?"

Say, “What is your opinion – if in the morning all your water were to sink into the earth, then who is such who can bring you water flowing before you?”

Say: 'What think you? If in the morning your water should have vanished into the earth, then who would bring you running water?'

Say [unto those who deny the truth]: "What do you think? If of a sudden all your water were to vanish underground, who [but God] could provide you with water from [new] unsullied springs?"

Say thou: bethink ye, were your water to be sunk away, who then could bring you water welling-up?

Say (O Muhammad SAW): "Tell me! If (all) your water were to be sunk away, who then can supply you with flowing (spring) water?"

Say, “Have you considered? If your water drains away, who will bring you pure running water?”

Say to them: “Did you even consider: if all the water that you have (in the wells) were to sink down into the depths of the earth, who will produce for you clear, flowing water?”

Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water"

Say: Have ye thought: If (all) your water were to disappear into the earth, who then could bring you gushing water?

Say, ‘Tell me, should your water sink down [into the ground], who will bring you running water?’

Say: 'What do you think. If your water should sink into the earth in the morning, who then would bring you running water'

Say, "Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?"

Say, "Have you not thought that if your water was to dry up, who would bring you water from the spring?"

Say: Have you considered if your water should go down, who is it then that will bring you flowing water?

Qul araaytum in a<u>s</u>ba<u>h</u>a m<u>a</u>okum ghawran faman yateekum bim<u>a</u>in maAAeen<b>in</b>

Say, "Have you considered if your water were to sink into the ground, who could then bring you flowing water?"

Say: "See ye?- If your stream be some morning lost (in the underground earth), who then can supply you with clear-flowing water?"

67

قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَآءٍ مَّعِينٍۭ

O Messenger! Say to these idolaters: “Tell me, if the water you drink from was to seep away into the earth and you could not get to it, who then would bring you abundant, flowing water?” No one other than Allah could.

O Messenger! Say to these idolaters: “Tell me, if the water you drink from was to seep away into the earth and you could not get to it, who then would bring you abundant, flowing water?” No one other than Allah could.

<p>قُلْ أَرَ‌أَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرً‌ا فَمَن يَأْتِيكُم بِمَاءٍ مَّعِينٍ (Say, "Tell me, Should your water vanish into the earth, who will bring you a flowing [ stream ] water?"...(67:30).</p><p>In other words, if all the water, which people draw from the wells easily, were to disappear into the depths of the earth, do they have any power through which they will be able to obtain pure running water? Obviously, the answer in negative.</p><p>It is recorded in a Tradition that when a person recites this verse, he should say اللہُ رَبُّ العَالَمِینَ "Allah, the Lord of the worlds" That is, it is Allah alone who can bring it back to us. None of us has the power.</p><p>Al-hamdulillah</p><p>The Commentary on</p><p>Surah Al-Mulk</p><p>Ends here</p>

قُلْ أَرَ‌أَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرً‌ا فَمَن يَأْتِيكُم بِمَاءٍ مَّعِينٍ (Say, "Tell me, Should your water vanish into the earth, who will bring you a flowing [ stream ] water?"...(67:30).In other words, if all the water, which people draw from the wells easily, were to disappear into the depths of the earth, do they have any power through which they will be able to obtain pure running water? Obviously, the answer in negative.It is recorded in a Tradition that when a person recites this verse, he should say اللہُ رَبُّ العَالَمِینَ "Allah, the Lord of the worlds" That is, it is Allah alone who can bring it back to us. None of us has the power.Al-hamdulillahThe Commentary onSurah Al-MulkEnds here

NUN. I CALL to witness the pen and what they inscribe,

Nuun* – by oath of the pen and by oath of what is written by it. (Alphabet of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)

Nun. By the Pen, and what they inscribe,

Nun. CONSIDER the pen, and all that they write [therewith]!

Nun By the pen and by that which they inscribe.

Nun. [These letters (Nun, etc.) are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings]. By the pen and what the (angels) write (in the Records of men).

Noon. By the pen, and by what they inscribe.

Nun. By the pen and what the scribes write.

Nun. By the pen and by what they Yastur.

Nun. By the pen and that which they write (therewith),

Nun. By the Pen and what they write:

Noon. By the Pen and that (the angels) write,

Nun. By the pen and what they inscribe,

Nun. By the pen and by what you write,

Noon. I swear by the pen and what the angels write,

Noon wa<b>a</b>lqalami wam<u>a</u> yas<u>t</u>uroon<b>a</b>

Nun. By the pen, and all that they write!

Nun. By the Pen and the (Record) which (men) write,-

68

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ نٓ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ

The discussion on similar letters has already passed in Sūrah Al-Baqarah. Allah takes an oath on the Pen and whatever the people write with their pens.

The discussion on similar letters has already passed in Sūrah Al-Baqarah. Allah takes an oath on the Pen and whatever the people write with their pens.

<p>Commentary</p><p>Linkage of Surahs</p><p>The preceding Surah dealt with the existence of Allah, His Oneness, and His knowledge and power, and adduced, as a positive proof of these attributes, was the fact that Allah is the Creator of death and life, and of the entire universe through whose component parts there runs the beautiful order that pervades the cosmos. He has created man to serve a sublime object and to achieve a noble goal. But man in his ingratitude has always rejected the Divine Message and consequently has been incurring Divine scourge. This is mentioned, in Surah Al-Mulk, with particular reference to the pagans of Makkah. The present Surah deals with the truth of the Holy Prophet's ﷺ claim, and gives sound and solid proof of it. Thus it rebuts the criticisms and taunts of the pagans against the Holy Prophet ﷺ . Their first criticism was that he is [ God forbid!] insane whereas he was perfectly sane person, an embodiment of knowledge and a paragon of virtues. Another reason why they probably called him insane is that whenever an installment of revelation descended upon the Holy Prophet ﷺ ، a physical change came over him. For instance the colour of his face would change and become red, or he would sometimes snore or he would at other times appear to be in grief, or there were times when he would hang his head down. When any of these states was over, he would recite the revealed verses to the people. This matter was beyond the understanding and perception of the pagans. Therefore, they regarded this experience of receiving revelation as insanity. Or they called him insane presumably because he put forward to his people and to the whole world that there is no object worthy of worship except Allah. He put it to them that their self-carved idols cannot be gods because they are insensate and lacking knowledge; and they lack the ability to benefit or harm anyone. His voice of Truth sounded alone yet with this lone voice of Truth without any apparent means and support, he stood unwaveringly against the whole world. People without any insight or foresight did not think that it was possible for him to achieve his goal and they called it insanity. Some called him insane for the sake of calling him insane, without any reason. Having no excuse to refute the teachings of Allah's Messenger ﷺ ، all the pagans could do was to dub him insane. The initial verses of Surah Al-Qalam refute under emphatic oath their false charges.</p><p>ن وَالْقَلَمِ وَمَا يَسْطُرُ‌ونَ مَا أَنتَ بِنِعْمَةِ رَ‌بِّكَ بِمَجْنُونٍ (Nun, by the pen and what they write, with the grace of your Lord, you are not insane....68:1-2). The letter Nun is one of the isolated letters that have been revealed at the beginning of many Surahs. They are the secret signs and symbols and mysteries of Allah. Allah alone knows their hidden meaning, or Allah made their mysterious meanings known to His Messenger. The Ummah is not permitted to investigate the hidden meaning of such isolated letters.</p><p>Pen and its Significance</p><p>In the phrase wal-qalami, the waw is the particle of oath [ translated here as 'by the pen']. 'Qalam' refers to 'pen', and there are three types of pen: [ 1] the pen of destinies; [ 2] the pen of angels; and [ 3] the pen of human beings. It could refer to any or all of these types of pen. A pen is an object that is used for writing anything [ as is the view of Abu Hatim Al-Busti ]. According to Sayyidna Ibn ` Abbas ؓ ، it specifically refers to the pen of destinies. Sayyidna ` Ubadah Ibn Samit ؓ narrates regarding the pen of destinies that the Messenger of Allah ﷺ said: "The first thing Allah created was the pen, and He told it to write, and when it asked Him what it should write, He told it to write what was predestined, so it wrote what would take place to all eternity." [ Transmitted by At-Tirmidhi, saying that this is a Tradition whose chain of narrators is gharib ]. Sayyidna ` Abdullah Ibn ` Umar ؓ narrated that the Messenger of Allah ﷺ said: "Allah recorded the destiny of all creatures 50, 000 years before creating the heavens and the earth." [ Sahib Muslim ]. Qatadah (رح) says that pen is a great gift of Allah that He has endowed upon His servants. Some scholars say that Allah first created the pen, and that was the pen of decrees which recorded the destinies of the entire universe and all the creatures. Then He created the second pen that is used by the inhabitants of the earth. The second pen is referred to in Surah Iqra' in verse [ 96:4], thus: عَلَّمَ بِالْقَلَمِ '{ He who} taught by the pen'. And Allah knows best!</p><p>If qalam 'pen' in the verse under comment refers to the pen of destinies, its greatness and its superiority over everything is quite obvious and swearing by it is quite understandable. If it is taken to refer to all pens in general, including the pen of destinies, the pen of angels, and also the pen of human beings, swearing an oath by it is apt because all great tasks are accomplished by pen. In the conquests of territories, pen play a mighty role: 'The pen is mightier than the sword' goes the famous saying. Abu HatimAl-Busti has encapsulated this idea in two short verses:</p><p>اذا اقسم الابطال یوما بسیفھم وَعدّوہ ممّا یکسب المجد وَ الکرم</p><p>When the brave people swear by their sword some day,</p><p>And count it among things that give honour and veneration to men,</p><p>کفٰی قلم الکتاب عزّا ورفعۃ مدی الدّھر انّ اللہ اقسم بالقلم</p><p>The writers' pen is sufficient for their honour and superiority</p><p>For all times to come, because Allah has sworn oath by the pen</p><p>In any case, it is immaterial whether the pen in the verse refers to the pen of destinies or it refers to the pen of creation in general. Then it swears an oath by مَا يَسْطُرُ‌ونَ 'what they write [ 1] '.</p><p>In other words, swearing an oath by what the pens have written or what they will record in the future, Allah refutes the unbelievers' false charge of madness that they made against the Holy Prophet ﷺ ، thus:</p><p>مَا أَنتَ بِنِعْمَةِ رَ‌بِّكَ بِمَجْنُونٍ (with the grace of your Lord, you are not insane....68:2). The verse contains the phrases بِنِعْمَةِ رَ‌بِّكَ (with the grace of your Lord....68:2). It states not only the claim, but also evidence to support and substantiate the statement of claim. [ See special note below.] Man is required to turn the pages of history, and he will realize that a person as great as the Messenger of Allah ﷺ ، upon whom Allah has conferred great blessings and grace, cannot be insane. Calling such a sane person insane is itself insanity.</p><p>Special Note</p><p>Scholars have explained the Qur'anic concept of 'oath': Wherever Allah has sworn an oath by an object or a phenomenon, its subject has been cited as evidence or testimony to support and substantiate the claim. Here the phrase مَا يَسْطُرُ‌ونَ 'what they write [ 1] '. Is the proof of the claim, that is, world history has been cited as testimony for critics to look into the pages of history, if they can ever find a person of such lofty calibre as the Messenger of Allah ﷺ ، with high morals insane. He takes care of other people's sanity. The next verse reinforces the subject.</p>

CommentaryLinkage of SurahsThe preceding Surah dealt with the existence of Allah, His Oneness, and His knowledge and power, and adduced, as a positive proof of these attributes, was the fact that Allah is the Creator of death and life, and of the entire universe through whose component parts there runs the beautiful order that pervades the cosmos. He has created man to serve a sublime object and to achieve a noble goal. But man in his ingratitude has always rejected the Divine Message and consequently has been incurring Divine scourge. This is mentioned, in Surah Al-Mulk, with particular reference to the pagans of Makkah. The present Surah deals with the truth of the Holy Prophet's ﷺ claim, and gives sound and solid proof of it. Thus it rebuts the criticisms and taunts of the pagans against the Holy Prophet ﷺ . Their first criticism was that he is [ God forbid!] insane whereas he was perfectly sane person, an embodiment of knowledge and a paragon of virtues. Another reason why they probably called him insane is that whenever an installment of revelation descended upon the Holy Prophet ﷺ ، a physical change came over him. For instance the colour of his face would change and become red, or he would sometimes snore or he would at other times appear to be in grief, or there were times when he would hang his head down. When any of these states was over, he would recite the revealed verses to the people. This matter was beyond the understanding and perception of the pagans. Therefore, they regarded this experience of receiving revelation as insanity. Or they called him insane presumably because he put forward to his people and to the whole world that there is no object worthy of worship except Allah. He put it to them that their self-carved idols cannot be gods because they are insensate and lacking knowledge; and they lack the ability to benefit or harm anyone. His voice of Truth sounded alone yet with this lone voice of Truth without any apparent means and support, he stood unwaveringly against the whole world. People without any insight or foresight did not think that it was possible for him to achieve his goal and they called it insanity. Some called him insane for the sake of calling him insane, without any reason. Having no excuse to refute the teachings of Allah's Messenger ﷺ ، all the pagans could do was to dub him insane. The initial verses of Surah Al-Qalam refute under emphatic oath their false charges.ن وَالْقَلَمِ وَمَا يَسْطُرُ‌ونَ مَا أَنتَ بِنِعْمَةِ رَ‌بِّكَ بِمَجْنُونٍ (Nun, by the pen and what they write, with the grace of your Lord, you are not insane....68:1-2). The letter Nun is one of the isolated letters that have been revealed at the beginning of many Surahs. They are the secret signs and symbols and mysteries of Allah. Allah alone knows their hidden meaning, or Allah made their mysterious meanings known to His Messenger. The Ummah is not permitted to investigate the hidden meaning of such isolated letters.Pen and its SignificanceIn the phrase wal-qalami, the waw is the particle of oath [ translated here as 'by the pen']. 'Qalam' refers to 'pen', and there are three types of pen: [ 1] the pen of destinies; [ 2] the pen of angels; and [ 3] the pen of human beings. It could refer to any or all of these types of pen. A pen is an object that is used for writing anything [ as is the view of Abu Hatim Al-Busti ]. According to Sayyidna Ibn ` Abbas ؓ ، it specifically refers to the pen of destinies. Sayyidna ` Ubadah Ibn Samit ؓ narrates regarding the pen of destinies that the Messenger of Allah ﷺ said: "The first thing Allah created was the pen, and He told it to write, and when it asked Him what it should write, He told it to write what was predestined, so it wrote what would take place to all eternity." [ Transmitted by At-Tirmidhi, saying that this is a Tradition whose chain of narrators is gharib ]. Sayyidna ` Abdullah Ibn ` Umar ؓ narrated that the Messenger of Allah ﷺ said: "Allah recorded the destiny of all creatures 50, 000 years before creating the heavens and the earth." [ Sahib Muslim ]. Qatadah (رح) says that pen is a great gift of Allah that He has endowed upon His servants. Some scholars say that Allah first created the pen, and that was the pen of decrees which recorded the destinies of the entire universe and all the creatures. Then He created the second pen that is used by the inhabitants of the earth. The second pen is referred to in Surah Iqra' in verse [ 96:4], thus: عَلَّمَ بِالْقَلَمِ '{ He who} taught by the pen'. And Allah knows best!If qalam 'pen' in the verse under comment refers to the pen of destinies, its greatness and its superiority over everything is quite obvious and swearing by it is quite understandable. If it is taken to refer to all pens in general, including the pen of destinies, the pen of angels, and also the pen of human beings, swearing an oath by it is apt because all great tasks are accomplished by pen. In the conquests of territories, pen play a mighty role: 'The pen is mightier than the sword' goes the famous saying. Abu HatimAl-Busti has encapsulated this idea in two short verses:اذا اقسم الابطال یوما بسیفھم وَعدّوہ ممّا یکسب المجد وَ الکرمWhen the brave people swear by their sword some day,And count it among things that give honour and veneration to men,کفٰی قلم الکتاب عزّا ورفعۃ مدی الدّھر انّ اللہ اقسم بالقلمThe writers' pen is sufficient for their honour and superiorityFor all times to come, because Allah has sworn oath by the penIn any case, it is immaterial whether the pen in the verse refers to the pen of destinies or it refers to the pen of creation in general. Then it swears an oath by مَا يَسْطُرُ‌ونَ 'what they write [ 1] '.In other words, swearing an oath by what the pens have written or what they will record in the future, Allah refutes the unbelievers' false charge of madness that they made against the Holy Prophet ﷺ ، thus:مَا أَنتَ بِنِعْمَةِ رَ‌بِّكَ بِمَجْنُونٍ (with the grace of your Lord, you are not insane....68:2). The verse contains the phrases بِنِعْمَةِ رَ‌بِّكَ (with the grace of your Lord....68:2). It states not only the claim, but also evidence to support and substantiate the statement of claim. [ See special note below.] Man is required to turn the pages of history, and he will realize that a person as great as the Messenger of Allah ﷺ ، upon whom Allah has conferred great blessings and grace, cannot be insane. Calling such a sane person insane is itself insanity.Special NoteScholars have explained the Qur'anic concept of 'oath': Wherever Allah has sworn an oath by an object or a phenomenon, its subject has been cited as evidence or testimony to support and substantiate the claim. Here the phrase مَا يَسْطُرُ‌ونَ 'what they write [ 1] '. Is the proof of the claim, that is, world history has been cited as testimony for critics to look into the pages of history, if they can ever find a person of such lofty calibre as the Messenger of Allah ﷺ ، with high morals insane. He takes care of other people's sanity. The next verse reinforces the subject.

<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><div class="text_uthmani arabic">ن</div><p>(Nun), is like Allah's saying,</p><div class="text_uthmani arabic">ص</div><p>(Sad), and Allah's saying,</p><div class="text_uthmani arabic">ق</div><p>(Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been dis- cussed at length previously and there is no need to repeat it here.</p><h2 class="title">The Explanation of the Pen Concerning</h2><p>Allah's statement,</p><div class="text_uthmani arabic">وَالْقَلَمِ</div><p>(By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying,</p><div class="text_uthmani arabic">اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ </div><p>(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) (96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying,</p><div class="text_uthmani arabic">وَمَا يَسْطُرُونَ</div><p>(and by what they Yastur.) Ibn `Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin `Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: `Verily, I heard the Messenger of Allah say,</p><div class="text_uthmani arabic">«إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَد»</div><p>(Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib."</p><h2 class="title">Swearing by the Pen refers to the Greatness of the Prophet</h2><p>Allah says,</p><div class="text_uthmani arabic">مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ </div><p>(You, by the grace of your Lord, are not insane.) meaning -- and all praise is due to Allah -- `you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.'</p><div class="text_uthmani arabic">وَإِنَّ لَكَ لاّجْراً غَيْرَ مَمْنُونٍ </div><p>(And verily, for you will be reward that is not Mamnun.) meaning, `for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of:</p><div class="text_uthmani arabic">غَيْرُ مَمْنُونٍ</div><p>(not Mamnun) is that it will not be cut off. This is similar to Allah's statement,</p><div class="text_uthmani arabic">عَطَآءً غَيْرَ مَجْذُوذٍ</div><p>(a gift without an end.) (11:108) and His statement,</p><div class="text_uthmani arabic">فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ</div><p>(Then they shall have a reward without end.) (95:6) Mujahid said,</p><div class="text_uthmani arabic">غَيْرُ مَمْنُونٍ</div><p>(Without Mamnun) means "Without reckoning." And this refers back to what we have said before.</p><h2 class="title">The Explanation of the Statement: "Verily, You are on an Exalted Character."</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ </div><p>(And verily, you are on an exalted (standard of) character.) Al-`Awfi reported from Ibn `Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa`id bin Abi `Arubah reported from Qatadah that he said concerning Allah's statement,</p><div class="text_uthmani arabic">وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ </div><p>(And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa`d bin Hisham asked `A'ishah about the character of the Messenger of Allah , so she replied: `Have you not read the Qur'an' Sa`d said: `Of course.' Then she said: `Verily, the character of the Messenger of Allah was the Qur'an."' `Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: `Why did you do that' And he never said to me concerning something I had not done: `Why didn't you do this' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah . And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu `Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاق»</div><p>(I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement,</p><div class="text_uthmani arabic">فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيِّكُمُ الْمَفْتُونُ </div><p>(You will see, and they will see, which of you is afflicted with madness.) then it means, `you will know, O Muhammad -- and those who oppose you and reject you, will know -- who is insane and misguided among you.' This is like Allah's statement,</p><div class="text_uthmani arabic">سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ </div><p>(Tomorrow they will come to know who is the liar, the insolent one!) (54:26) Allah also says,</p><div class="text_uthmani arabic">وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِى ضَلَـلٍ مُّبِينٍ</div><p>(And verily (either) we or you are rightly guided or in plain error.) (34:24) Ibn Jurayj reported from Ibn `Abbas, it means "You will know and they will know on the Day of Judgement." Al-`Awfi reported from Ibn `Abbas;</p><div class="text_uthmani arabic">بِأَيِّكُمُ الْمَفْتُونُ </div><p>(Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, `so you will know and they will know,' or `you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says,</p><div class="text_uthmani arabic">إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ </div><p>(Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, `He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.ن(Nun), is like Allah's saying,ص(Sad), and Allah's saying,ق(Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been dis- cussed at length previously and there is no need to repeat it here.The Explanation of the Pen ConcerningAllah's statement,وَالْقَلَمِ(By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying,اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) (96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying,وَمَا يَسْطُرُونَ(and by what they Yastur.) Ibn `Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin `Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: `Verily, I heard the Messenger of Allah say,«إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَد»(Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib."Swearing by the Pen refers to the Greatness of the ProphetAllah says,مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning -- and all praise is due to Allah -- `you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.'وَإِنَّ لَكَ لاّجْراً غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, `for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of:غَيْرُ مَمْنُونٍ(not Mamnun) is that it will not be cut off. This is similar to Allah's statement,عَطَآءً غَيْرَ مَجْذُوذٍ(a gift without an end.) (11:108) and His statement,فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ(Then they shall have a reward without end.) (95:6) Mujahid said,غَيْرُ مَمْنُونٍ(Without Mamnun) means "Without reckoning." And this refers back to what we have said before.The Explanation of the Statement: "Verily, You are on an Exalted Character."Concerning Allah's statement,وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-`Awfi reported from Ibn `Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa`id bin Abi `Arubah reported from Qatadah that he said concerning Allah's statement,وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa`d bin Hisham asked `A'ishah about the character of the Messenger of Allah , so she replied: `Have you not read the Qur'an' Sa`d said: `Of course.' Then she said: `Verily, the character of the Messenger of Allah was the Qur'an."' `Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: `Why did you do that' And he never said to me concerning something I had not done: `Why didn't you do this' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah . And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu `Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said,«إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاق»(I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement,فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيِّكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, `you will know, O Muhammad -- and those who oppose you and reject you, will know -- who is insane and misguided among you.' This is like Allah's statement,سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is the liar, the insolent one!) (54:26) Allah also says,وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِى ضَلَـلٍ مُّبِينٍ(And verily (either) we or you are rightly guided or in plain error.) (34:24) Ibn Jurayj reported from Ibn `Abbas, it means "You will know and they will know on the Day of Judgement." Al-`Awfi reported from Ibn `Abbas;بِأَيِّكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, `so you will know and they will know,' or `you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says,إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, `He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

You are not demented by the grace of your Lord.

You are not insane, by the munificence of your Lord.

thou art not, by the blessing of thy Lord, a man possessed.

Thou art not, by thy Sustainer's grace, a madman!

Thou art nor, through the grace of thy Lord, mad.

You (O Muhammad SAW) are not, by the Grace of your Lord, a madman.

By the grace of your Lord, you are not insane.

By your Lord's Grace, you are not afflicted with madness,

You, by the grace of your Lord, are not insane.

Thou art not, for thy Lord's favour unto thee, a madman.

by your Lord’s blessing, you are not, crazy,

you are not, because of the favor of your Lord, mad.

You are not, [O Muhammad], by the favor of your Lord, a madman.

(Muhammad), you are not insane, thanks to the bounty of your Lord.

By the grace of your Lord you are not mad.

M<u>a</u> anta biniAAmati rabbika bimajnoon<b>in</b>

By the grace of your Lord, you are not a mad man.

Thou art not, by the Grace of thy Lord, mad or possessed.

68

مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ

O Messenger! You are not a madman, due to the messengership Allah has blessed you with. Rather, you are free of the insanity the idolaters accuse you with.

O Messenger! You are not a madman, due to the messengership Allah has blessed you with. Rather, you are free of the insanity the idolaters accuse you with.

There is surely reward unending for you,

And indeed for you is an unlimited reward.

Surely thou shalt have a wage unfailing;

And, verily, thine shall be a reward neverending –

And verily thine shall be a hire unending."

And verily, for you (O Muhammad SAW) will be an endless reward.

In fact, you will have a reward that will never end.

and surely yours shall be a never-ending reward,

And verily, for you will be reward that is not Mamnun.

And lo! thine verily will be a reward unfailing.

and yours indeed will be an everlasting reward,

Indeed, there is an unfailing wage for you.

And indeed, for you is a reward uninterrupted.

You will certainly receive a never-ending reward.

And most surely you shall have a reward never to be cut off.

Wainna laka laajran ghayra mamnoon<b>in</b>

Most surely, you will have a never ending reward.

Nay, verily for thee is a Reward unfailing:

68

وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ

Indeed, there is definitely a great, everlasting reward for you for your conveying the message to the people, without there being a favour outstanding upon you for anyone.

Indeed, there is definitely a great, everlasting reward for you for your conveying the message to the people, without there being a favour outstanding upon you for anyone.

<p>وَإِنَّ لَكَ لَأَجْرً‌ا غَيْرَ‌ مَمْنُونٍ (And you will definitely have a reward that will never end....68:3). The verse exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but the Holy Prophet will eminently succeed in fulfilling the object of his Divine mission, and in bringing about a wonderful revolution in the lives of his degenerate and demented people. This is the significance of the words in the verse 'and for you is a reward that will never end.' No insane person is ever rewarded for his actions. The next verse constitutes a further eloquent comment on the charge of insanity imputed to the Holy Prophet ﷺ ، thus:</p>

وَإِنَّ لَكَ لَأَجْرً‌ا غَيْرَ‌ مَمْنُونٍ (And you will definitely have a reward that will never end....68:3). The verse exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but the Holy Prophet will eminently succeed in fulfilling the object of his Divine mission, and in bringing about a wonderful revolution in the lives of his degenerate and demented people. This is the significance of the words in the verse 'and for you is a reward that will never end.' No insane person is ever rewarded for his actions. The next verse constitutes a further eloquent comment on the charge of insanity imputed to the Holy Prophet ﷺ ، thus:

For you are verily born of sublime nature.

And indeed you possess an exemplary character.

surely thou art upon a mighty morality.

for, behold, thou keepest indeed to a sublime way of life;

And verily thou art of a high and noble disposition.

And verily, you (O Muhammad SAW) are on an exalted standard of character.

And you are of a great moral character.

and you are certainly on the most exalted standard of moral excellence.

And verily, you are on an exalted character.

And lo! thou art of a tremendous nature.

and indeed you possess a great character.

Surely, you (Prophet Muhammad) are of a great morality.

And indeed, you are of a great moral character.

You have attained a high moral standard.

And most surely you conform (yourself) to sublime morality.

Wainnaka laAAal<u>a</u> khuluqin AAa<i><u>th</u></i>eem<b>in</b>

For you are truly of a sublime character.

And thou (standest) on an exalted standard of character.

68

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

And indeed, you are definitely on the greatest of character that the Qur’ān has brought; you are embodied with it to the most perfect degree.

And indeed, you are definitely on the greatest of character that the Qur’ān has brought; you are embodied with it to the most perfect degree.

<p>وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And you are surely on exalted quality of character 68:4). In this verse, the demented people are invited to think carefully about the lofty morals of the Holy Prophet ﷺ .</p><p>The Holy Prophet's Exalted Quality of Character</p><p>Sayyidna Ibn ` Abbas ؓ has said that 'exalted quality of character' signifies a 'great religion, and it is Islam, a religion dearest to Allah'. Sayyidah ` A'ishah ؓ was asked about the Holy Prophet's ﷺ character. She replied: "The Holy Prophet's ﷺ character was the Qur'an itself'. In other words, he is the living example of the Qur'an that teaches high morals. Sayyidna ` Ali ؓ said that 'exalted quality of character' signifies the 'good manners which the Qur'an has taught'. All these interpretations have almost the same significance. That is to say, not only that the Holy Prophet ﷺ is not an insane person, but he is the sublime and noblest of men possessing in full measure all the moral excellence that combine to make their possessor a perfect image of his Creator. The Holy Prophet's ﷺ humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. The Holy Prophet ﷺ himself said:</p><p>بعثت لاتمم مکارم الاخلاق</p><p>"I have only been sent to perfect noble character/conduct." [ Abu Hayyan ].</p><p>Sayyidna Anas ؓ said:</p><p>"I served Allah's Messenger ﷺ for ten years, and he never said a word of displeasure to me, nor did he ever say to me concerning something I had done: 'Why did you do that?' And he never said to me concerning what I had not done: 'Why did you not do this?'" [ Bukhari and Muslim ].</p><p>Obviously, a ten-year period is a long time during which some unpleasant or objectionable thing might have happened.</p><p>Sayyidna Anas ؓ said:</p><p>"As a result of the Holy Prophet's noble character, any slave-girl of Madinah would hold his hand and take him wherever she would like to."</p><p>Sayyidah ` A'ishah ؓ said: "Allah's Messenger ﷺ never struck anyone with his hands except when he was fighting in jihad in the cause of Allah." It is confirmed that when he fought jihad in the cause of Allah, he killed unbelievers. Otherwise he did not hit any servant, nor any woman. He would never take revenge for any harm or mistake done. He would only implement Shar’ i punishment on those who violated Allah's laws. [ Transmitted by Muslim ].</p><p>Sayyidna Jabir ؓ says that the Messenger of Allah ﷺ was never asked for anything for which he said 'No'. [ Bukhari and Muslim ].</p><p>Sayyidah ` A'ishah ؓ said:</p><p>"Allah's Messenger ﷺ was never vulgar, never pretended to be vulgar and he never shouted in the marketplaces. He never responded to evil by evil, but always pardoned and overlooked."</p><p>Sayyidna Abu-d-Darda' ؓ narrates that Allah's Messenger ﷺ said:</p><p>"Noble character will be the heaviest thing on a Muslim's scale of good deeds on the Day of Resurrection. Allah detests the rude and foul-mouthed person." [ Transmitted by Tirmidhi, grading it as a Tradition which is 'hasan'].</p><p>Sayyidah ` A'ishah ؓ narrates that Allah's Messenger ﷺ "said:</p><p>"Indeed by virtue of good character, a believer can attain the status of votaries who spend their nights in worship and their days in fasting." [ Abu Dawud ].</p><p>Sayyidna Mu'dh Ibn Jabal ؓ narrates that when he placed his foot into the stirrup of his mount, as he was departing for Yemen as the governor of that province, Allah's Messenger ﷺ advised him:</p><p>یا مَعَاذ اَحسِن خُلُقَکَ لِلنَّاس</p><p>"0 Mu` adh, display your best character with people." [ Transmitted by Malik ].</p><p>All narratives cited here have been adopted from Tafsir Mazhari.</p>

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And you are surely on exalted quality of character 68:4). In this verse, the demented people are invited to think carefully about the lofty morals of the Holy Prophet ﷺ .The Holy Prophet's Exalted Quality of CharacterSayyidna Ibn ` Abbas ؓ has said that 'exalted quality of character' signifies a 'great religion, and it is Islam, a religion dearest to Allah'. Sayyidah ` A'ishah ؓ was asked about the Holy Prophet's ﷺ character. She replied: "The Holy Prophet's ﷺ character was the Qur'an itself'. In other words, he is the living example of the Qur'an that teaches high morals. Sayyidna ` Ali ؓ said that 'exalted quality of character' signifies the 'good manners which the Qur'an has taught'. All these interpretations have almost the same significance. That is to say, not only that the Holy Prophet ﷺ is not an insane person, but he is the sublime and noblest of men possessing in full measure all the moral excellence that combine to make their possessor a perfect image of his Creator. The Holy Prophet's ﷺ humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. The Holy Prophet ﷺ himself said:بعثت لاتمم مکارم الاخلاق"I have only been sent to perfect noble character/conduct." [ Abu Hayyan ].Sayyidna Anas ؓ said:"I served Allah's Messenger ﷺ for ten years, and he never said a word of displeasure to me, nor did he ever say to me concerning something I had done: 'Why did you do that?' And he never said to me concerning what I had not done: 'Why did you not do this?'" [ Bukhari and Muslim ].Obviously, a ten-year period is a long time during which some unpleasant or objectionable thing might have happened.Sayyidna Anas ؓ said:"As a result of the Holy Prophet's noble character, any slave-girl of Madinah would hold his hand and take him wherever she would like to."Sayyidah ` A'ishah ؓ said: "Allah's Messenger ﷺ never struck anyone with his hands except when he was fighting in jihad in the cause of Allah." It is confirmed that when he fought jihad in the cause of Allah, he killed unbelievers. Otherwise he did not hit any servant, nor any woman. He would never take revenge for any harm or mistake done. He would only implement Shar’ i punishment on those who violated Allah's laws. [ Transmitted by Muslim ].Sayyidna Jabir ؓ says that the Messenger of Allah ﷺ was never asked for anything for which he said 'No'. [ Bukhari and Muslim ].Sayyidah ` A'ishah ؓ said:"Allah's Messenger ﷺ was never vulgar, never pretended to be vulgar and he never shouted in the marketplaces. He never responded to evil by evil, but always pardoned and overlooked."Sayyidna Abu-d-Darda' ؓ narrates that Allah's Messenger ﷺ said:"Noble character will be the heaviest thing on a Muslim's scale of good deeds on the Day of Resurrection. Allah detests the rude and foul-mouthed person." [ Transmitted by Tirmidhi, grading it as a Tradition which is 'hasan'].Sayyidah ` A'ishah ؓ narrates that Allah's Messenger ﷺ "said:"Indeed by virtue of good character, a believer can attain the status of votaries who spend their nights in worship and their days in fasting." [ Abu Dawud ].Sayyidna Mu'dh Ibn Jabal ؓ narrates that when he placed his foot into the stirrup of his mount, as he was departing for Yemen as the governor of that province, Allah's Messenger ﷺ advised him:یا مَعَاذ اَحسِن خُلُقَکَ لِلنَّاس"0 Mu` adh, display your best character with people." [ Transmitted by Malik ].All narratives cited here have been adopted from Tafsir Mazhari.

So you will see, and they will realise,

So very soon, you will see and they too will realise –

So thou shalt see, and they will see,

and [one day] thou shalt see, and they [who now deride thee] shall see,

Anon thou wilt see and they will see:

You will see, and they will see,

You will see, and they will see.

So you will soon see, and they too will see,

You will see, and they will see,

And thou wilt see and they will see

You will see and they will see,

You shall see and they will see

So you will see and they will see

You will see and they will also see

So you shall see, and they (too) shall see,

Fasatub<u>s</u>iru wayub<u>s</u>iroon<b>a</b>

Soon you will see, as will they,

Soon wilt thou see, and they will see,

68

فَسَتُبْصِرُ وَيُبْصِرُونَ

So you will soon see, and these rejectors will also see.

So you will soon see, and these rejectors will also see.

<p>فَسَتُبْصِرُ‌ وَيُبْصِرُ‌ونَ بِأَييِّكُمُ الْمَفْتُونُ (So, you will see, and they will see which of you is demented....68:5-6]. The word maftun, in this context, means 'demented'. In the preceding verses, the Holy Prophet ', was accused of being an insane and demented. This verse turns tables upon the accusers of the Holy Prophet , and making a prophecy, tells them in challenging words that time will show whether it was he or they who suffered from insanity, or whether his claim to be Allah's Messenger ﷺ was the outpouring of heated brain, or whether they themselves were so demented as not to read the signs of time, and thus refuse to believe in him. These were the unfortunate, wretched ones who did not see the light of Truth and were thus disgraced and defeated in this world. But, on the other hand, there were thousands of other lucky ones who, at first did not see the light of Truth and denounced him as demented, soon saw the light and embraced the Faith of Islam. They took the love and obedience of the Holy Prophet as the capital asset of success, prosperity and happiness.</p>

فَسَتُبْصِرُ‌ وَيُبْصِرُ‌ونَ بِأَييِّكُمُ الْمَفْتُونُ (So, you will see, and they will see which of you is demented....68:5-6]. The word maftun, in this context, means 'demented'. In the preceding verses, the Holy Prophet ', was accused of being an insane and demented. This verse turns tables upon the accusers of the Holy Prophet , and making a prophecy, tells them in challenging words that time will show whether it was he or they who suffered from insanity, or whether his claim to be Allah's Messenger ﷺ was the outpouring of heated brain, or whether they themselves were so demented as not to read the signs of time, and thus refuse to believe in him. These were the unfortunate, wretched ones who did not see the light of Truth and were thus disgraced and defeated in this world. But, on the other hand, there were thousands of other lucky ones who, at first did not see the light of Truth and denounced him as demented, soon saw the light and embraced the Faith of Islam. They took the love and obedience of the Holy Prophet as the capital asset of success, prosperity and happiness.

Who is distracted.

- That who among you was insane.

which of you is the demented.

which of you was bereft of reason.

Which of you is afflicted with madness.

Which of you is afflicted with madness.

Which of you is the afflicted.

which of you is afflicted with madness.

Which of you is afflicted with madness.

Which of you is the demented.

which one of you is crazy.

which of you is the demented.

Which of you is the afflicted [by a devil].

which of you has been afflicted by insanity.

Which of you is afflicted with madness.

Biayyikumu almaftoon<b>u</b>

which of you is a prey to madness.

Which of you is afflicted with madness.

68

بِأَييِّكُمُ ٱلْمَفْتُونُ

When the truth is revealed, who from amongst you was actually a madman.

When the truth is revealed, who from amongst you was actually a madman.

Verily your Lord knows those who have gone astray from His path, and He knows those who are guided on the way.

Indeed your Lord well knows those who have strayed from His path, and He well knows those who are upon guidance.

Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.

Verily, thy Sustainer alone is fully aware as to who has strayed from His path, Just as He alone is fully aware of those who have found the right way.

Verily thy Lord! He is the best Knower of him who strayeth from His path, and He is the best Knower of the guided one,

Verily, your Lord knows better, who (among men) has gone astray from His Path, and He knows better those who are guided.

Your Lord knows best who has strayed from His path, and He knows best the well-guided.

Surely your Lord knows well those who have strayed from His Way just as He knows well those who are on the Right Way.

Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.

Lo! thy Lord is Best Aware of him who strayeth from His way, and He is Best Aware of those who walk aright.

Indeed your Lord knows best those who stray from His way, and He knows best those who are guided.

Indeed, your Lord knows very well those who strayed from His Path, and those who are guided.

Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.

Your Lord knows best who has gone astray from His path and who is rightly guided.

Surely your Lord best knows him who errs from His way, and He best knows the followers of the right course.

Inna rabbaka huwa aAAlamu biman <u>d</u>alla AAan sabeelihi wahuwa aAAlamu bi<b>a</b>lmuhtadeen<b>a</b>

Your Lord knows best who has fallen by the wayside, and who has remained on the true path.

Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.

68

إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ

O Messenger! Indeed, your Lord knows of whoever deviates from His path, and He is best aware of those who are guided to it. Therefore, He knows that they are the ones who have deviated from it, and that you have been guided to it.

O Messenger! Indeed, your Lord knows of whoever deviates from His path, and He is best aware of those who are guided to it. Therefore, He knows that they are the ones who have deviated from it, and that you have been guided to it.

So do not comply with those who deny:

Therefore do not listen to the deniers.

So obey thou not those who cry lies.

Hence, defer not to [the likes and dislikes of] those who give the lie to the truth:

Wherefore obey not thou the beliers.

So (O Muhammad SAW) obey not the deniers [(of Islamic Monotheism those who belie the Verses of Allah), the Oneness of Allah, and the Messenger of Allah (Muhammad SAW), etc.]

So do not obey the deniers.

Do not, then, yield to those who reject the Truth, decrying it as false;

So, do not obey the deniers.

Therefor obey not thou the rejecters

So do not obey the deniers,

Therefore, do not obey those who belie,

Then do not obey the deniers.

Do not yield to those who reject the Truth.

So do not yield to the rejecters.

Fal<u>a</u> tu<u>t</u>iAAi almuka<u>thth</u>ibeen<b>a</b>

Do not give in to the deniers of truth.

So hearken not to those who deny (the Truth).

68

فَلَا تُطِعِ ٱلْمُكَذِّبِينَ

So, O Messenger, do not follow the rejectors in what you have brought.

So, O Messenger, do not follow the rejectors in what you have brought.

<p>فَلَا تُطِعِ الْمُكَذِّبِينَ وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey those who reject [ the true faith ]. They wish that you become flexible [ in your faith ], and they will become flexible [ in their hostile attitude.]....68:8-9]. The interpretation of this verse as adopted in this translation is based on the interpretation of Sayyidna Ibn ` Abbas ؓ as reported by Qurtubi.</p><p>Ruling</p><p>This verse indicates that any such compromise with the unbelievers is tantamount to mudahanah fid-din, flexibility in religion, and this is forbidden. [ Mazhari ]. Such a pact of leniency in matters of religion is not permissible, unless compelled by necessity.</p>

فَلَا تُطِعِ الْمُكَذِّبِينَ وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey those who reject [ the true faith ]. They wish that you become flexible [ in your faith ], and they will become flexible [ in their hostile attitude.]....68:8-9]. The interpretation of this verse as adopted in this translation is based on the interpretation of Sayyidna Ibn ` Abbas ؓ as reported by Qurtubi.RulingThis verse indicates that any such compromise with the unbelievers is tantamount to mudahanah fid-din, flexibility in religion, and this is forbidden. [ Mazhari ]. Such a pact of leniency in matters of religion is not permissible, unless compelled by necessity.

<h2 class="title">Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path</h2><p>Allah says, `just as We have favored you and given you the upright legislation and great (standard of) character,'</p><div class="text_uthmani arabic">فَلاَ تُطِعِ الْمُكَذِّبِينَ - وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ </div><p>(So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn `Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said,</p><div class="text_uthmani arabic">وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ </div><p>(They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says,</p><div class="text_uthmani arabic">وَلاَ تُطِعْ كُلَّ حَلاَّفٍ مَّهِينٍ </div><p>(And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn `Abbas said, "Al-Mahin means the liar." Then Allah says,</p><div class="text_uthmani arabic">هَمَّازٍ</div><p>(A Hammaz, ) Ibn `Abbas and Qatadah both said, "This is slander."</p><div class="text_uthmani arabic">مَّشَّآءِ بِنَمِيمٍ</div><p>(going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn `Abbas said, "The Messenger of Allah once passed by two graves and he said,</p><div class="text_uthmani arabic">«إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْاخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَة»</div><p>(Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah saying,</p><div class="text_uthmani arabic">«لَا يَدْخُلُ الْجَنَّةَ قَتَّات»</div><p>(The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement,</p><div class="text_uthmani arabic">مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ </div><p>(Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good.</p><div class="text_uthmani arabic">مُعْتَدٍ</div><p>(transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds.</p><div class="text_uthmani arabic">أَثِيمٍ</div><p>(sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement,</p><div class="text_uthmani arabic">عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ </div><p>(`Utul, and moreover Zanim.) `Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah said,</p><div class="text_uthmani arabic">«أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلَ جَوَّاظٍ مُسْتَكْبِر»</div><p>(Shall I inform you of the people of Paradise (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire Every `Utul (cruel person), Jawwaz and arrogant person.) Al-Waki` said, "It (`Utul) is every Jawwaz, Ja`zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu`bah who both reported it from Sa`id bin Khalid. The scholars of Arabic language have said that Ja`zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn `Abbas that he said concerning the Ayah,</p><div class="text_uthmani arabic">عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ </div><p>(`Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement,</p><div class="text_uthmani arabic">أَن كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ </div><p>((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, `this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement,</p><div class="text_uthmani arabic">ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ - إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَآ أَدْرَاكَ مَا سَقَرُ - لاَ تُبْقِى وَلاَ تَذَرُ - لَوَّاحَةٌ لِّلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ </div><p>(Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).) 74:11-30 Then Allah said here,</p><div class="text_uthmani arabic">سَنَسِمُهُ عَلَى الْخُرْطُومِ </div><p>(We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said,</p><div class="text_uthmani arabic">سَنَسِمُهُ</div><p>(We shall brand him) This is the mark of the people of the Hell-fire; meaning, `We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.</p><div class="text_uthmani arabic">إِنَّا بَلَوْنَـهُمْ كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ - وَلاَ يَسْتَثْنُونَ - فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ - فَأَصْبَحَتْ كَالصَّرِيمِ - فَتَنَادَوْاْ مُصْبِحِينَ - أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ - فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ - أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ - وَغَدَوْاْ عَلَى حَرْدٍ قَـدِرِينَ - فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ </div>

Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the PathAllah says, `just as We have favored you and given you the upright legislation and great (standard of) character,'فَلاَ تُطِعِ الْمُكَذِّبِينَ - وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn `Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said,وَدُّواْ لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says,وَلاَ تُطِعْ كُلَّ حَلاَّفٍ مَّهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn `Abbas said, "Al-Mahin means the liar." Then Allah says,هَمَّازٍ(A Hammaz, ) Ibn `Abbas and Qatadah both said, "This is slander."مَّشَّآءِ بِنَمِيمٍ(going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn `Abbas said, "The Messenger of Allah once passed by two graves and he said,«إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْاخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَة»(Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah saying,«لَا يَدْخُلُ الْجَنَّةَ قَتَّات»(The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement,مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good.مُعْتَدٍ(transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds.أَثِيمٍ(sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement,عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (`Utul, and moreover Zanim.) `Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah said,«أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلَ جَوَّاظٍ مُسْتَكْبِر»(Shall I inform you of the people of Paradise (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire Every `Utul (cruel person), Jawwaz and arrogant person.) Al-Waki` said, "It (`Utul) is every Jawwaz, Ja`zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu`bah who both reported it from Sa`id bin Khalid. The scholars of Arabic language have said that Ja`zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn `Abbas that he said concerning the Ayah,عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (`Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement,أَن كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا قَالَ أَسَـطِيرُ الاٌّوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, `this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement,ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ - إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَآ أَدْرَاكَ مَا سَقَرُ - لاَ تُبْقِى وَلاَ تَذَرُ - لَوَّاحَةٌ لِّلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).) 74:11-30 Then Allah said here,سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said,سَنَسِمُهُ(We shall brand him) This is the mark of the people of the Hell-fire; meaning, `We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.إِنَّا بَلَوْنَـهُمْ كَمَا بَلَوْنَآ أَصْحَـبَ الْجَنَّةِ إِذْ أَقْسَمُواْ لَيَصْرِمُنَّهَا مُصْبِحِينَ - وَلاَ يَسْتَثْنُونَ - فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ - فَأَصْبَحَتْ كَالصَّرِيمِ - فَتَنَادَوْاْ مُصْبِحِينَ - أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِن كُنتُمْ صَـرِمِينَ - فَانطَلَقُواْ وَهُمْ يَتَخَـفَتُونَ - أَن لاَّ يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِّسْكِينٌ - وَغَدَوْاْ عَلَى حَرْدٍ قَـدِرِينَ - فَلَمَّا رَأَوْهَا قَالُواْ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَّكُمْ لَوْلاَ تُسَبِّحُونَ

They only want that you should relent, so that they may come to terms.

They wish that in some way you may yield, so they too might soften their stand.

They wish that thou shouldst compromise, then they would compromise.

they would like thee to be soft [with them], so that they might be soft [with thee].

Fain would they that thou shouldst be pliant, so that they will be pliant.

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you.

They would like you to compromise, so they would compromise.

they would wish you to be pliant so that they too may be pliant.

They wish that you should compromise with them, so they (too) would compromise with you.

Who would have had thee compromise, that they may compromise.

who are eager that you should be flexible, so that they [too] may be flexible [towards you].

they wish you would compromise, then, they would compromise.

They wish that you would soften [in your position], so they would soften [toward you].

They would like you to relent to them so that they could also relent towards you.

They wish that you should be pliant so they (too) would be pliant.

Waddoo law tudhinu fayudhinoon<b>a</b>

They want you to make concessions to them and then they will reciprocate.

Their desire is that thou shouldst be pliant: so would they be pliant.

68

وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you were soft and compromising towards them in matters of religion, so they can be soft and kind to you in return.

They wish that you were soft and compromising towards them in matters of religion, so they can be soft and kind to you in return.

Do not heed a contemptible swearer,

Nor ever listen to any excessive oath maker, ignoble person.

And obey thou not every mean swearer,

Furthermore, defer not to the contemptible swearer of oaths,

And obey not: thou any swearer ignominous.

And obey not everyone who swears much, and is considered worthless,

And do not obey any vile swearer.

And do not yield to any contemptible swearer,

And do not obey every Hallaf Mahin.

Neither obey thou each feeble oath-monger,

And do not obey any vile swearer,

And do not obey every mean swearer,

And do not obey every worthless habitual swearer

Do not yield to one persistent in swearing,

And yield not to any mean swearer

Wal<u>a</u> tu<u>t</u>iAA kulla <u>h</u>all<u>a</u>fin maheen<b>in</b>

Do not yield to any contemptible swearer of oaths,

Heed not the type of despicable men,- ready with oaths,

68

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ

And do not follow anyone who frequently takes false oaths, and is vulgar.

And do not follow anyone who frequently takes false oaths, and is vulgar.

<p>لَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿10﴾ هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿11﴾ مَّنَّاعٍ لِّلْخَيْرِ‌ مُعْتَدٍ أَثِيمٍ ﴿12﴾ عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿13﴾</p><p>(And do not obey any contemptible one who swears much, a slanderer who goes about with calumnies, one who prevents good, [ and who is ] transgressor, sinful, harsh, [ and ] after all that, notorious,.. _68:10-13)</p><p>The word zanim refers to 'a person whose legitimate birth from a father is not proved'. The person referred to in this verse was of doubtful birth or his lineage was uncertain.</p><p>The preceding verse prohibited any compromise with the unbelievers in general in matters of religion. The current verse prohibits specifically yielding to such mean leader of falsehood as Walid Ibn Mughirah, who possessed the base characteristics as listed in verses [ 10] to [ 13], the worst mischief-maker. [ As transmitted by Ibn Jarir on the authority of Ibn ` Abbas ؓ . Having described this person's bad manners and his arrogance in several verses that follow, verse [ 16] says:</p><p>سَنَسِمُهُ عَلَى الْخُرْ‌طُومِ (We will soon brand him on the snout...68:16). That is, as, disbelievers, out of pride and false sense of power rejected the Divine Message in this world, Allah will disgrace and humiliate them on the Day of Resurrection so that the earlier and later generations will be able to see it. His nose has been described by way of reproach as khurtum (snout). This refers specifically to the long nose of a pig or a trunk of an elephant.</p><p>لَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿10﴾ هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿11﴾ مَّنَّاعٍ لِّلْخَيْرِ‌ مُعْتَدٍ أَثِيمٍ ﴿12﴾ عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿13﴾</p><p>(And do not obey any contemptible one who swears much, a slanderer who goes about with calumnies, one who prevents good, [ and who is ] transgressor, sinful, harsh, [ and ] after all that, notorious,.. _68:10-13)</p><p>The word zanim refers to 'a person whose legitimate birth from a father is not proved'. The person referred to in this verse was of doubtful birth or his lineage was uncertain.</p><p>The preceding verse prohibited any compromise with the unbelievers in general in matters of religion. The current verse prohibits specifically yielding to such mean leader of falsehood as Walid Ibn Mughirah, who possessed the base characteristics as listed in verses [ 10] to [ 13], the worst mischief-maker. [ As transmitted by Ibn Jarir on the authority of Ibn ` Abbas ؓ . Having described this person's bad manners and his arrogance in several verses that follow, verse [ 16] says:</p>

لَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿10﴾ هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿11﴾ مَّنَّاعٍ لِّلْخَيْرِ‌ مُعْتَدٍ أَثِيمٍ ﴿12﴾ عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿13﴾(And do not obey any contemptible one who swears much, a slanderer who goes about with calumnies, one who prevents good, [ and who is ] transgressor, sinful, harsh, [ and ] after all that, notorious,.. _68:10-13)The word zanim refers to 'a person whose legitimate birth from a father is not proved'. The person referred to in this verse was of doubtful birth or his lineage was uncertain.The preceding verse prohibited any compromise with the unbelievers in general in matters of religion. The current verse prohibits specifically yielding to such mean leader of falsehood as Walid Ibn Mughirah, who possessed the base characteristics as listed in verses [ 10] to [ 13], the worst mischief-maker. [ As transmitted by Ibn Jarir on the authority of Ibn ` Abbas ؓ . Having described this person's bad manners and his arrogance in several verses that follow, verse [ 16] says:سَنَسِمُهُ عَلَى الْخُرْ‌طُومِ (We will soon brand him on the snout...68:16). That is, as, disbelievers, out of pride and false sense of power rejected the Divine Message in this world, Allah will disgrace and humiliate them on the Day of Resurrection so that the earlier and later generations will be able to see it. His nose has been described by way of reproach as khurtum (snout). This refers specifically to the long nose of a pig or a trunk of an elephant.لَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿10﴾ هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿11﴾ مَّنَّاعٍ لِّلْخَيْرِ‌ مُعْتَدٍ أَثِيمٍ ﴿12﴾ عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿13﴾(And do not obey any contemptible one who swears much, a slanderer who goes about with calumnies, one who prevents good, [ and who is ] transgressor, sinful, harsh, [ and ] after all that, notorious,.. _68:10-13)The word zanim refers to 'a person whose legitimate birth from a father is not proved'. The person referred to in this verse was of doubtful birth or his lineage was uncertain.The preceding verse prohibited any compromise with the unbelievers in general in matters of religion. The current verse prohibits specifically yielding to such mean leader of falsehood as Walid Ibn Mughirah, who possessed the base characteristics as listed in verses [ 10] to [ 13], the worst mischief-maker. [ As transmitted by Ibn Jarir on the authority of Ibn ` Abbas ؓ . Having described this person's bad manners and his arrogance in several verses that follow, verse [ 16] says:

Or backbiter, calumniator, slanderer,

The excessively insulting one, spreader of spite.

backbiter, going about with slander,

[or to] the slanderer that goes about with defaming tales,

A defamer, spreader abroad of slander.

A slanderer, going about with calumnies,

Backbiter, spreader of slander.

the fault-finder who goes around slandering,

A Hammaz, going about with Namim,

Detracter, spreader abroad of slanders,

scandal-monger, talebearer,

the backbiter who goes about slandering,

[And] scorner, going about with malicious gossip -

back-biting, gossiping,

Defamer, going about with slander

Hamm<u>a</u>zin mashsh<u>a</u>in binameem<b>in</b>

or to any defamer or one who spreads slander,

A slanderer, going about with calumnies,

68

هَمَّازٍ مَّشَّآءٍۭ بِنَمِيمٍ

Who frequently backbites the people, and bears tales between them to cause division between them.

Who frequently backbites the people, and bears tales between them to cause division between them.

Who hinders men from (doing) good, the transgressor, the iniquitous,

One who excessively forbids the good, transgressor, sinner.

hinderer of good, guilty aggressor, coarse-grained,

[or] the withholder of good, [or] the sinful aggressor,

Hinderer of the good, trespasser; sinner.

Hinderer of the good, transgressor, sinful,

Preventer of good, transgressor, sinner.

the hinderer of good, the transgressor, the sinful;

Hinderer of the good, transgressor, sinful,

Hinderer of the good, transgressor, malefactor

hinderer of all good, sinful transgressor,

those who hinder good, the guilty aggressor,

A preventer of good, transgressing and sinful,

obstructing virtues, a sinful transgressor,

Forbidder of good, outstepping the limits, sinful,

Mann<u>a</u>AAin lilkhayri muAAtadin atheem<b>in</b>

or to one who places obstacles in the way of good being done or to the wicked transgressor,

(Habitually) hindering (all) good, transgressing beyond bounds, deep in sin,

68

مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ

Who often prevents goodness and oppresses the people in their wealth, their dignity and their lives; who is a habitual sinner and disobeyer.

Who often prevents goodness and oppresses the people in their wealth, their dignity and their lives; who is a habitual sinner and disobeyer.

Crude, and above all, mean and infamous,

Foul mouthed, and in addition to all this, of improper lineage.