1.Translated by MaulZnZ Ahmed Khalil Aziz Revised byMaulZinZ Muhammad Taqi UsmZnlVolume 8Siirah Muhammad to SGrah An-NZs

2. s.NoSubject Page/ CONTENTS Preface28 Transliteration Scheme 29 Verses 1- 3: Translation and Commentary30 Verse 4...: Translation and Commentary 32 Four Options Regarding POW 35 The Issue of Slavery in Islam35 An objection and its rebuttal36 Verse ...4 - 11: Translation and Commentary39 Wisdom in the Legality of Jihad40 Verses 12 - 15: Translation and Commentary 42 Essential Characteristics of Paradise43 Verses 16 - 18: Translation and Commentary 44 Verse 19: Translation and Commentary 46 Verses 20 - 31: Translation and Commentary 48 Strict Maintenance of Kinship Ties 51 Law Relating to Cursing a Particular Person: The Issue of Cursing Yazid 52 Verses 32 - 38: Translation and Commentary 54 Ruling:57SURAH AL-FATH(The Victory) Verses 1- 3: Translation and Commentary 63 The Event of Hudaibiyah 65 Part [I]: The Prophets $!$Vision 65 Part [2]: The Prophet $?$ Invites his Companions and Bedouins to Join him: Some refused 65 Part [31: Setting out for Makkah66 Part [4] :Preparing for Confrontation with Makkans66 A Strange and Simple Network of Communication 66 The Informants of Holy Prophet67 Part [5]: The Camel of the Holy Prophet $ Refuses to Move - 67& 3. S.No Subject Page Part [6] : A Miracle at Hudaibiyah 68 Part [7]: Negotiation with the Deputations of the People of Makkah 69 Part [81: SayyidnE UthmZn & Despatched as a Special Envoy 70 Part [9] : Tension between Quraish and Muslims: Seventy Makkans Captured 71 Part [lo] :The Pledge of RidwEn72 Part [ I l l : Peace Treaty at Hudaibiyah72 Terms and Provisions of the Treaty Upset the Companions - 75 The Case of Abu Jandal: The Prophets Commitment to the Treaty76 Putting Off the Pilgrim Garb and Slaughtering the Sacrificial Animals77 The Noble Companions Strength of Faith and Obedience of the Holy Prophet & Tested Once Again 78 The Effects and Advantages of the Treaty 78 Analysis of Verses 80 Definition of Hidayah812. Verses 4 - 7: Translation and Commentary 81 Bounties of Allah upon the Participants of Hudaibiyah823. Verses 8 - 10: Translation and Commentary82 Injunctions and Related Considerations 834. Verses 1 - 14: Translation and Commentary1 85 Related Considerations 865. Verses 15 - 17: Translation and Commentary 86 Injunctions and Related Issues 87 Divine Revelation is not restricted to the QurEn; Many injunctions are revealed without being a part of the Qur7Zn,and Prophetic ahiidzth have also the status of being Allahs injunctions88 Some of the Laggards Repent and Become Sincere Muslims - 906. Verses 18 - 21: Translation and Commentary 91 Vilification of, and Finding Fault with, the Noble Companions Prohibited 93 The Tree of Ridwiin93 Conquest of Khaibar947. Verses 22 - 26: Translation and Commentary 96 Natural Safeguard of the Noble Companions against Mistakes 978. Verses 27 - 29: Translation and Commentary 99 Recapitulation of the Event of Hudaibiyah 100 4. S.No Subject PageImportance of insha-allah for the Performance ofFuture Works 101The Qualities, Merits and Special Marks of theNoble Companions 104All Companions Are Inmates of Paradise: Their Sins Are Forgiven and to Belittle them is a Major Sin 110 SURAH AL-HUJURAT (The Apartments)1. Verses 1- 5: Translation and Commentary 113 Respect for Islamic Scholars and Religious Leaders114 It is Prohibited to Greet and Speak Aloud in front of the Holy Prophets $& Mausoleum 115 Ruling115 The Apartments of the Mothers of the Faithful 117 Occasion of Revelation118 Additional Notes118 Ruling1182. Verse 6: Translation and Commentary 119 Ruling121 Injunctions and Rulings Related to Verse [6]121 An Important Question and Answer Regarding the Truthfulness of the Companions 1223. Verses 7 - 8: Translation and Commentary124 The Holy Prophets % Decision is Better 1244. Verses 9 - 10: Translation and Commentary 125 Occasion of Revelation126 Related Issues and Injunctions127 Ruling128 Conflicts of the Noble Companions & 1285. Verse 11: Translation and Commentary131 Prohibition of Ridiculing One Another 131 Exception to the Rule 134 It is Sunnah to call people by Good Titles1356. Verse 12: Translation and Commentary135 Analysis of the Verse 136 [I] Prohibition of Unfounded Suspicion136 QurtubI quotes the QurEnic verse 138 [21Prohibition of Spying138 5. S.NoSubjectPage [3] Prohibition of Backbiting139 Some Issues Related to Backbiting140 Rulings1427. Verse 13: Translation and Commentary 143 All of Mankind are the Children of Adam and Hawwa143 Circumstances of Revelation143 TaqwZ ofAllah is the basis of Honour 144 Analysis of Important Words in the Verse 144 Lineal, National and Linguistic Division of Mankind: The Underlying Divine Wisdom is identification 1458. Verses 14 - 18: Translation and Commentary 145 Sequence of Verses in the S i r a h146 Circumstances of Revelation146 Lexical and Tschnical Analysis of the Concepts "Islam" and "ImZn"1471. Verses 1- 15: Translation and Commentary149 Linkage with the preceding SErah150 Characteristics and Virtues of Siirah QZf 150 Is it Possible to Observe the Heaven? 151 Removal of a Doubt relating to Resurrection 151 Consolingthe Holy Prophet $ $ ! 152 Who are people of Rass? 153 Thamiid 153 Ad 153 Firaun 154 Brothers of L i t 154 Dwellers of Aikah 154 People of Tubba1542. Verses 16 - 29: Translation and Commentary154 Allah is Nearer to Man than his Jugular Vein: An Analysis - 156 The Two Recording Angels with every Man 158 Explanation of Hasan Basri159 Every Utterance of Man is Recorded159 Daze of Death 160 Two Angels to Lead Man to the Plane of Hashr161 The Unseen World Becomes Visible at Death 162 6. S.No Subject Page Man and Devil Dispute before Allah163 Verses 30 - 35: Translation and Commentary164 Analysis of "AwwZband "HZfi$ 164 Verses 36 - 40: Translation and Commentary166 Warning the Disbelievers of the imminent Torment167 Channels of Acquiring Knowledge 167 Verses 41 - 45: Translation and Commentary169 SURAH ADH-DHARIYAT(The Scatterers) Verses 1- 23: Translationa and Commentary 171 Affirmation of After-Life 172 Differing Beliefs of the Pagans 173 Remaining Awake at Night for Voluntary Prayers174 Merits of Seeking Forgiveness in the hours before dawn175 Special Guidance for Philanthropists176 Allahs Signs on the Earth and in Mankind 177 The Development of the Sperm and Embryo in the Womb -178 Verses 24 - 46: Translation and Commentary179 Comforting the Messenger of Allah i?#$181 Rules of Entertaining Guests182 Verses 47 - 55: Translation and Commentary184 Proofs of Allahs Oneness abound in the Creation of the Heavens and Earth 185 Verses 56 - 60: Translation and Commentary185 The Purpose of Jinns and Mankinds creation186SUMAT-TUR(TheMount) Verses 1- 28: Translation and Commentary189 Al-Bait-ul-Mamur 191 The Incident of Sayyidnii Umar 192 The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise 193 Allahs Fairness to Sinners 194 Verses 29 - 49: Translation and Commentary194 7. S.No Subject Page Kaffarat-ul-Majlis :A recitation at the end of a meeting that expiates sins197 (The Star)1. Verses 1- 18: Translation and Commentary 199 Characteristics of SErah An-Najm 200 Allah Swears that the Messenger is True200 The Reason for Describing the Holy Prophet as your companion 201 The Holy Prophets %Words are a Revelation from A l l a h 202 Divergent Interpretation of the Verses of Najm 203 Ibn Kathirs Findings205 An Academic Problem and its Solution 207 The Present Locale of Paradise and Hell210 Another Approach to Interpreting the Preceding Verses: A Useful Analysis212 The Question of the Beatific Vision of the Creator 2162. Verses 19 - 28: Translation and Commentary 218 Refuting Idolatry219 Various Types of Zann2193. Verses 29 - 32: Translation and Commentary 220 Necessity of turning away from the Misguided People221 A Special Warning221 Allah Forgives the Small Faults, Al-Lamam221 Definition of Major and Minor Sins 2224. Verses 33 - 62: Translation and Commentary 224 Special Characteristic of 1brZh;m -1: Fulfilment of Covenant 227 Scriptures of MGsE m and IbrBhTm i Special Guidance and Teachings228 None shall carry the Burden of Any Other on the Day of Resurrection228 Offering Reward of Good Deeds to others230 (The Moon)1. Verses 1- 8: Translation and Commentary 237 8. S.No Subject Page Linkage between SGrah An-Najm and Siirah Al-Qamar 238 The Phenomenon of Moon-Splitting : A Miracle238 Criticism against the Miracle of Moon-Splitting 2402. Verses 9 - 17: Translation and Commentary 242 The Story of the People of NGh %I and the Lesson Learnt from it 243 QurZn is Made Simple to Memorize and to Take Heed; Not for Ijtihd or Istinbat2443. Verses 18 - 42: Translation and Commentary245 Lexicological Analysis2474. Verses 43 - 55: Translation and Commentary248(The All-Merciful)1. Verses 1- 25: Translation and Commentary252 Linkage of the SErah and the Wisdom of Repeating the words, Which of the bounties of your Lord will you deny? 253 Was SErah Ar-RahmZnRevealed in Makkah or Madinah? - 254 Allahs Signs 256 Mankind and Jinn are surrounded by Divine Bounties261 The Creation of Humans and Jinns261 Allah is the Lord of the Two Points of Sunrise and the Two Points of Sunset261 Allah created Different Types of Water2622. Verses 26 - 45: Translation and Commentary263 Allah is the Ever-living, Free of all Need264 A Warning for Humans and Jinn 267 This Verse does not point to Space Exploration by Rockets and Sputniks269 The Horrors of the Day of Resurrection2703. Verses 46 - 78: Translation and Commentary271 The Delight of the Righteous in Paradise273 Related Considerations274S~FtAHWAQIAH(The Imminent Event)1. Verses 1- 56: Translation and Commentary 277 9. S.No Subject Page Special Characteristic of SGrah Al-Waqiah: SayyidnE Abdullah Ibn Masiids Didactic Story on his Deathbed 279 Horrors of the Day of Resurrection 280 Three Categories of People on the Day of Resurrection281 Who are Awwalin (earlier generations) and Akhirin (later ones)? 282 The reward of As-Sabiqun 287 The Reward of Those on the Right- 2872. Verses 57 - 74: Translation and Commentary 291 Proof of the occurrence of the Day of Resurrection 292 Creation of Plants, Sending down of Rain and Creation of Fire are Proof of Allahs Oneness 2943. Verses 75 - 96: Translation and Commentary 296 Sequencing of Arguments297 Allah swears to the Greatness of the QurZn297 Some Rulings about touching the Holy Quran300 (The Iron)1. Verses 1- 6: Translation and Commentary 304 Some of the Merits of Siirah Al-Hadid 305 Remedy for Diabolical Whisperings 3052. Verses 7 - 11: Translation and Commentary 307 Ordering Faith308 Conquest of Makkah: The Dividing Line in Determining the Status of the noble Companions310 Allah promises Paradise and Forgiveness to all Noble SahZbah 312 The Status of the Noble Sahiibah in the light of QurZn and Sunnah, not in terms of Historical Narratives 313 Unanimous Belief of the Ummah regarding the Noble SabZbah 314 Verses 12 - 19: Translation and Commentary316 The Believers will be awarded Light on the Day of Resurrection 318 Causes of Light and Darkness on the Plane of Gathering320 Special Note323 Is every Believer aS i d d kand a ShZhid? 3243. Verses 20 - 21: Translation and Commentary326 10. S.No Subject Page The Life of this World is Fleeting Enjoyment3264. Verses 22 - 24: Translation and Commentary330 Factors affecting Mankind are duly measured and destined - 331 Patience and Gratitude3315. Verse 25: Translation and Commentary332 Establishing Justice: The Real Purpose of sending Prophets and Divine Books 332 Special Note [ l l334 Special Note [213346. Verses 26 - 29: Translation and Commentary335 Many of the Nations of the Prophets were Rebellious 336 Monasticism: An Analysis338 Is rahbaniyyah (Monasticism) absolutely Prohibited or is it a relative Concept? 341AL-MUJADALAHS~RAH(The Debate)1. Verses 1 - 6: Translation and Commentary 344 Zihar347 Definition ofzihar and its effect in SharIah348 The Expiation for Zihar348 The Fate of those who Challenge Allah and His Apostle3502. Verses 7 - 13: Translation and Commentary351 Ethics and Etiquette of Secret Consultation355 Mischief of the Jews 355 Manners of the Secret Conference 356 Return Good for Evil 356 Manners for Assemblies 357 Ruling 359 Only Sayyidna Al; &Acted upon the verse 3603. Verses 14 - 22: Translation and Commentary 360 Chastising the Hypocrites for their Secret Alliance with the Jews362 Believers cannot entertain intimacy with non-Believers 363 Ruling 364 11. S.No SubjectPageS~RAHAL-HASHR(The Mustering)1. Verses 1 - 5: Translation and Commentary 366 Cause of Revelation367 The Characteristics of SGrah Al-Hashr and the History of Banii Nadir 369 A Lesson 371 The Story of Amr IbnUmayyah Damuri371 Tolerance and Human Rights in Islam: A Model for Present-dayPoliticians 372 Commandment of the Holy Prophet % is in fact the Commandment of Allah: A Warning for those who Refute the authority of the Ahadith 374 Disagreement in ijtihd is not a sin375 Ruling 3752. Verses 6 - 10: Translation and Commentary375 The Concept of Fa? and its Law of Distribution 377 Effective Measures taken by Islam against concentration of wealth380 The Messengers Command is Binding like the QurEnic Command 383 Priority should be given to the Indigent Righteous and Religious Scholars servingthe Cause of Islam when distributing Charity384 The Merits of al-Muhajirin [The Emigrants] 385 An Important Issue: The rule about the control of unbelievers over the wealth and property of the Muslims 385 The Merits of AnGr [The Helpers1 386 Distribution of Banii Nadirs properties 388 Disposing of a Possible Doubt392 Muhajirin [The Refugees] Reciprocate the Ansars Self-sacrifice 393 Being free of Malice and Jealousy is a sign of ones being in Paradise395 All Muslims after the Muhajirin and the AnsEr are entitled to fai 396 Love for the Blessed Companions is a sign that the Ummah is on Truth3962. Verses 11 - 17: Translation and Commentary 398 The Expulsion of Banu Qainuqa 399 12. S.NoSubjectPage3. Verses 18 - 24: Translation and Commentary 402 The Command to Taqwa and to prepare for the Day of Resurrection403 A Few of Allahs Attributes of Perfection406 Benefits and Blessings of the ConcludingVerses of STirah Al-Hashr409SURAH AL-MUMTAHINAH (TheExaminer)1. Verses 1 - 6: Translation and Commentary410 Background of Revelation412 Allaying a Doubt4162. Verses 7 - 9: Translation and Commentary417 Ruling4193. Verses 10 - 13:Translation and Commentary 420 Peace Treaty of Hudaibiyah and an Analysis of some of its Clauses422 Exemption of Women from the Terms of the Treaty is not a Breach of Treaty. It is a clarification by Mutual Agreement of Parties Concerned 424 Testing the Believing Emigrant Women425 Ruling426 Did some of the Muslim Women become Apostates and flee to Makkah? 430 Baiah of Women 431 Mens baiah was Concise and Womens baiah Elaborate 432S U M AS-SAFF(The Row)1. Verses 1 - 9: Translation and Commentary435 Ruling438 Difference between a Claim (Dawa) and Preaching (Dawah) - 438 Prophecy of The Final Messenger of Allah in Injil 4402. Verses 10 - 14:Translation and Commentary 441 Three Groups of Christians443 13. S.NoSubjectPage s ~ R A H JUMUAHAL-(Friday)1. Verses 1- 8: Translation and Commentary445 The Three Objectives of the Advent of the Prophet %$ 447 A Question and Answer448 The Example of a Non-Practicing Scholar450 Is Longing for Death Permissible?452 Laws pertaining to Avoiding the Causes of Death4522. Verses 9 - 11: Translation and Commentary453 Special Note 456 AdhZn of Jumuah 456 Blessings in Business after Jumuah 48 Admonishing those who abandon the Imam while he is delivering the Jumuah Khutbah [Sermon] 458 (The Hypocrites)1. Verses 1- 8: Translation and Commentary 461 Co-operation on the basis of Tribal, Racial, National or Regional Bias is the Slogan of Pre-Islamic Paganism463 The Above Story Imparts Guiding Principles on Important Issues 469 The Noble Companions Unparalleled Adherence to Islamic Principles and their Lofty Station471 Taking Care of General Welfare of Muslims: Protecting them from Misunderstanding 4722. Verses 9 - 11: Translation and Commentary 473(Loss and Gain)1. Verses 1- 10: Translation and Commentary 477 Two Nations Theory 479 The Reason Why the Day of Gathering is called the Day of Loss and Gain 4812. Verses 1 - 18: Translation and Commentary 1484 Ruling 486 14. s.No Subject Page Wealth and Children are a Trial486(The Divorce)1. Verses 1- 7: Translation and Commentary488 The Status of Marriage and Divorce in SharIah: The Wise Legal Framework 490 Rules493 Three Simultaneous Divorces: Unlawful but Effective501 The wise and Educative style of the QurEn in the laws of Crime and Punishment 503 The Cause of Revelation of the Above Verse 505 Ruling 506 A Proven Prescription to avert calamities and achieve the objectives 507 Five Blessings of taqwZ509 Do not Hurt Divorced Women during their iddah 510 Maintenance of Divorcees during their iddah 510 Fees for Suckling the Child511 Quantum of Divorcees Maintenance512 Special Note 5132. Verses 8 - 12: Translation and Commentary513 Where are the Seven Earths and in What Form? 515(Prohibiting)1. Verses 1- 5: Translation and Commentary5172. Verses 6 - 7: Translation and Commentary 522 Education and Training of Wife and Children: Every Muslims Responsibility5233. Verses 8 - 12: Translation and Commentary524SURAH AL-MULK (The Kingdom)1. Verses 1- 30: Translation and Commentary 529 The Virtues of SGrah Al-Mulk 532 15. R16Subject Page The Reality of Life and Death534 Various Categories of Death and Life 535 What is a Good Action? 537 Specifyingears, eyes and Heart 542 (The Pen)1. Verses 1 - 52: Translation and Commentary544 Pen and its Significance 549 Special Note 551 The Holy Prophets r Exalted Quality of Character551 Ruling 554 The Story of the Owners of a Garden555 Warning558 A note of caution558 A Rational Proof of Resurrection 559 Special Note 563S U M AL-HAQQAH (The Imminent Happening!)1. Verses 1 - 52: Translation and Commentary564 A Cautionary Note572 SURAH AL-MAARIJ(The Stairways)1. Verses 1 - 44: Translation and Commentary574 The Length of the Day of Judgement - A thousand years or Fifty Thousand Years? An Analysis578 Rates of Z a k a are Specified by Allah582 Masturbation is Forbidden582 Rights of Allah and Rights of Human beings both are included in Trust Obligations583 SURAH NUH1. Verses 1 - 28: Translation and Commentary585 16. S.No SubjectPage Fluctuation in Mans Life Span588 QurZn Confirms Punishment in the Grave 593 SURAH AL-JINN(The Jinns)1. Verses 1- 28: Translation and Commentary594 Preliminary Remarks 597 Reality of Jinn 598 Circumstances of Revelation 598 Abii TZlibs Death and the Holy Prophets $& Journey to Taif 599 A Jinn Companion of the Holy Prophet601 Rafd Ibn Umairs & Islam on account of the Jinn603 The Jinn Used to Go only up to the Clouds to Eavesdrop, Not to the Sky604 Meteors Existed Since the Inception of Time, but were not Used to Repel the Devils before the Advent of the Holy Prophet &. It happened only after his Advent605 Ruling 607 Difference between Knowledgeof the Unseen and Reports of the Unseen Events608 The concluding part of the last verse says:609(The Wrapped up one)1. Verses 1- 20: Translation and Commentary611 Injunctions Pertaining to SalEt-ut-Tahajjud and its Abrogation614 Rulings 616 A Special Note619 An Important Note 622 Remembrance ofAllah through Repetition of His Personal Name 622 The Correct Concept of Tawakkul [Trust] 623 The Righteous Elders Fear of the Hereafter 626 The Obligatory Nature of Tahajjud Prayer Abrogated627 The Concept of Abrogation in Shariah 628 17. S.NoSubjectPage SURAH AL-MUDDATHTHIR (Theenveloped one)1. Verses 1- 56: Translation and Commentary 634 Injunctions638 The Annual Income of Walid Ibn Mughirah: Ten Million Guineas 641 Dialogue between Abii Jahl And Walid: They Concur on the Holy Prophets %Veracity 642 Unbelievers Abstained from Telling Lies644 Childrene Stay with the Father is a Great Boon644 No Intercession will Benefit an Unbeliever, but will Benefit a Believer 647 A Special Note 647(Resurrection)1. Verses 1- 40: Translation and Commentary 649 Interpretation of Lawwamah 652 Three kinds of Nafs652 Divine Wonders in the Resurrection of Bodies 653 Muqtadis (those praying behind an Imam) should not recite the Quriin in ~ a l E h 657 SURAH AD-DAHR (The Time)1. Verses 1- 31: Translation and Commentary 661 Man Is Made up of Particles from Different Parts of the World 665 Ruling 667 Miracles of Nature Respecting Human Joints 670 SURAH AL-MURSALAT(Those Sent)1. Verses 1- 50: Translation and Commentary 672 Occasion of Revelation 674 18. S.NOSubject Page SUM AN-NABA (The Great Event)1. Verses 1- 40: Translation and Commentary680 Sleep Is a Great Gift 683 Problem of Eternity of Hell 687 (Those who pull out)1. Verses 1- 46: Translation and Commentary692 The third quality of the angels is: 695 The fourth quality of the angels is:695 The fifth quality of the angels is: 696 Reward and Punishment in the Grave696Nafs [Self] R$ [SpiritBoulI: QZdi Thanaullahs Research and Analysis 697 Three Levels of Suppressing [the Base] Self 699 Tricks of the Base Self 700 SURAH ABAS (Frowning)1. Verses 1- 42: Translation and Commentary703 An Important Quriinic Principle of Teaching and Preaching707 s U W AT-TAKWIR (Folding)1. Verses 1- 29: Translation and Commentary713 Important Note717Abortion After Four Months is Tantamount to Infanticide Ruling [I]717 Ruling [21: Birth Control 717(Cleaving)1. Verses 1- 19: Translation and Commentary721 19. S.NoSubjectPageAT-TATFIFS~RAH(Curtailingthe Rights)1. Verses 1- 36: Translation and Commentary 725 Tatfif has a Wider Scope 727 Various Forms of Poverty, Famine and Curtailment of Sustenance729 Sij~in illiyinand 730 The Locale of Paradise and Hell731 Special Note 732 The Abode of Human Souls After Death 734 (The Splitting)1. Verses 1- 25: Translation and Commentary 738 Two Categories of Divine Commands740 Return to Allah741 Vicissitudes of Human Life, His Eternal Journey and His Final Destination745(StellarFormations)1. Verses 1- 22: Translation and Commentary 750 The Story of the People of Trench752 Special Note 754 SURAH AT-TARIQ (The Night-Comer)1. Verses 1- 17: Translation and Commentary 756 (The Most Exalted)1. Verses 1- 19: Translation and Commentary 761 Rulings762 20. S.No Subject Page Subtle and Profound Wisdom in the Creation of the Universe - 763 Maulana RGm? says: 764 The Knowledge of Science is a Divine Gift to Man 766 Themes of the Scripts of Prophet IbrFihim 1- 770 Themes of the Scripts of Prophet Muss771 S~RAH AL-GHASHNAH(The Overwhelming Event)1. Verses 1- 26: Translation and Commentary 772 How will Grass or Tree Survive in Hell 774 Etiquette of Living776 In conclusion of the Chapter, the Messenger of Allah is comforted thus: 777S U M AL-FAJR(The Dawn)1. Verses 1- 30: Translation and Commentary 778 Wealth and Poverty are no Signs of Ones Acceptance or Rejection784 Spending on the Orphan is not Sufficient. Their respect is also necessary785 A Few Strange Incidents790 (The City)1. Verses 1- 20: Translation and Commentary 792 Absolute Comfort, without Hardship, Is not Possible in the World: Man Must be Prepared to Endure Hardships795 Obligations of a Believer798 s~R,A.HASH-SHAMS(The Sun)1. Verses 1- 15: Translation and Commentary 799 The second oath is taken by: 800 21. S.No SubjectPage The fourth oath is taken thus:801 The fifth oath is:801 The sixth oath is:801(The Night)1. Verses 1- 21: Translation and Commentary804 The Two Diverse Types of Human Efforts Divide Humankind into Two Groups 805 All of The Blessed Companions will be Saved from the Ordeal of Hell808(TheForenoon)1. Verses 1- 1 :Translation and Commentary1811 S U M AL-INSHIRAH(Peace of heart)1. Verses 1- 8: Translation and Commentary818 Note Carefully 821 The Command for Teachers and Preachers to Remember Allah During Spare Hours 822SUFtAH AT-TIN(The Fig)1. Verses 1- 8: Translation and Commentary 824 Man is the Most Beautiful of Allahs Creation 825 A Wonderful Story of Human Beauty 825 Ruling829 (The Clot)1. Verses 1- 19: Translation and Commentary 830 22. S.NoSubject PageBeginning of The QurZnic Revelation 831The Holy Prophets @%~ i r sExperience of Revelation t 831Pen and Writing: The First and Most ImportantMeans of Transmitting Knowledge835Three Types of Pen 836Who was First Trained in the Writing Skill and Art ? 836Writing Skill and Art: A Great Divine Gift 836Writing Skill and Art: Attitude of Scholars in All Ages 837Writing Skill and Art: The Reason Why theHoly Prophet @ was not Taught 837Many other Means of Teaching838Acceptability of Supplication in the Posture of Prostration - 842Ruling842 S-AL-QADR(The Qadr)1. Verses 1- 5: Translation and Commentary 843 Meaning of The Night of Qadr844 Date of the Nigh of Qadr845 The Value and Importance of the Night and a Special DuZ for the Night846 Revelation of the Holy QurZin846 All Heavenly Books were revealed in Ramadsn 847 Descent of the Angels and the Spirit with Divine Decrees -847 Special Note848 Ruling848~ul3A.HAL-BAYYINAH(The Clear Proof)1. Verses 1- 8: Translation and Commentary 849 Situation of the People of the Book and of Pagan Arabs before the advent of the Final Messenger of Allah850S U M AZ-ZILZAL (The Quake) Verses 1- 8: Translation and Commentary855 23. 24S.No SubjectPage The Merits of SGrah Az-Zilza855 The Scene of the Day of Resurrection856 SUMAL-ADIYAT (TheRunning Horses)1. Verses 1- 11: Translation and Commentary858 Lexicographical Analysis859 Special Note862(The Striking Event)1. Verses 1- 11: Translation and Commentary863 Human Deeds, Good or Bad, will be Weighed 863SURAH AT-TAKATHUR(Competitionin Amassing)1. Verses 1- 8: Translation and Commentary 865 Special Merit of Siirah At-Takathur 865 Warning against materialistic attitude866 ~URAH AL-ASR(The Time)1. Verses 1- 3: Translation and Commentary 869 Virtue of [Studying] Siirah al-Asr 869 Relationship between Time and Human Loss870 Need to salvage the entire Muslim society 872 AL-HUMAZAH S~RAH:(The backbiter)1. Verses 1- 9: Translation and Commentary 874 Warning against dreadful end of those committing three obnoxious sins874 24. 25S.NoSubjectPage SUMAL-FIL (The Elephant)1. Verses 1- 5: Translation and Commentary877The subject-matter of the SGrah 877When did the event take place?877 Story of the People of the Elephants 878 Lexical Analysis 883 Conclusion 884S~RAHAL-QURAISH(The Quraish)1. Verses 1- 4: Translation and Commentary 885 The Subject-matter of Siirah al-Fil and Siirah al-Quraish 885 Lexical Analysis885 Superiority of Quraish886 SpecialNote 888 A Great Benefit 888(The Small Gifts)1. Verses 1- 7: Translation and Commentary 889 The love of the world causes nations to lose faith and consign Allah to oblivion 889(The Kauthar)1. Verses 1- 3: Translation and Commentary 892 The River or Fountain of Kauthar893 Prayer and Sacrifice895 The Enemy of the Prophet is Cut Off 896 S~RAH AL-KAFIRUN (The Disbelievers)1. Verses 1- 6: Translation and Commentary 898 25. S.No SubjectPage Virtues and Characteristics of the Siirah 898 Cause of Revelation 899 Peace Treaty with Unbelievers is Permissible in Some Cases but not in Others 902 (The Help)1. Verses 1- 3: Translation and Commentary904 Name of the Siirah and place of its revelation 904 The Last SErah and the Last Verses of the Noble QurZn -904 When the approach of death is sensed, one needs to exert oneself immensely in Tasbih and Istighfar907(The Flame)1. Verses 1- 5: Translation and Commentary 908 Name and Nickname of AbG Lahab908 Cause of Revelation 909 The Fate of Umm Jamil, the Wife of Abu Lahab 911 Tale-Bearing: A Gravely Major Sin 911SURAH AL-IKHLAS (The Sincerity)1. Verses 1- 4: Translation and Commentary 914 Virtues of the SGrah915 Oneness of Allah915 Allah is Above having Children and Procreating916 SErah Al-IkhlZs:A Comprehensive Concept of Allahs Oneness and a complete Negation of Shirk916 (Break of Dawn)1. Verses 1- 5: Translation and Commentary 918 Preliminary Remarks 918 Cause of Revelation 918 26. S.No Subject Page Magic and its effect on the Holy Prophet @ 920 Muawwadhatain are SErahs that afford protection against physical and spiritual aMictions 921 Virtues of Muawwadhatain921 LexicologicalAnalysis of important words and interpretation of the Siirah922 The word Sharr: Allamah Ibn QayyimsExposition922 Hasad [Jealousy]and Ghibtah [Envy] 924 Summary and Conclusion 924(The Mankind)1. Verses 1- 6: Translation and Commentary926 Introductory Remarks 926 The Importance of Seeking Protection against Satanic Whisperings929 SpecialNote930 A Clarification930 A subtle differencebetween the two Siirahs of Muawwadhatain 931 Human and Satanic Enemies: their differentialtreatments - 931 The Guile of Satan is Feeble934 Relationship between the Prologue and the Epilogue of the QurZn 934 Conclusion 935 Index936 27. Preface28PrefaceBy the grace of Allah Taiilii this last volume of MaZriful Quriin isnow in your hands. When presenting it to the readers, I am unable tofind suitable words to express my gratitude to Allah TaZli? who hasenabled us to accomplish this project. I t was a long journey t h a t Icommenced more than thirty years ago with numerous obstacles in myway. Alhamdulillah, it is reaching its final destination today. MaZrifulQuriin, with all its eight volumes, is perhaps the first complete andcomprehensive commentary on the Holy Quriin that appeared in English,and I hope it will help the English speaking people to fully understandthe message of the last Divine Book in its true perspective.I am extremely grateful to Mauliina Ahmed KhalTl Aziz whotranslated this volume in such a speedy manner that the work did notstop for a moment. May Allah grant him the best of health and bless himwith the best of rewards both here and in the hereafter. Acknowledgements are due to Mr. Ibriihim Nafis who composed thewhole work, to Mr. Rafat Saghir Farooqui and Mauliinii AbdullZhMemon who were responsible for proofreading, and to Mr. Yiisuf Ghaniwho not only rechecked the final proof but also prepared the basicmaterial for the Index.I am also thankful to Mr. Khala Ashraf Usmiin;, Mr. Ishaq Noor andMr. Yousuf Noor whose financial contributions facilitated the process oftranslation and publication of this volume. May Allah bless all of themwith His pleasure and His rewards in the hereafter.Lastly, I would request the readers to remember the esteemed authorof the book, all the translators and this humble servant in their prayers.May Allah make this book beneficial to all those who wish to understandthe message of their Creator and to order their lives in accordance with itsguidance. Amin.Mubarnmad Taqi Usman:11 Rajab 1425 - 28th August 2004 28. Transliteration SchemeArabic LetterName of Letter English TransliterationIdl-- Alifa3 -a t t-- t attrt -- thZth-l36-- jim j7. rb -- hZ h-J4- -- sinsI I d-- shin shbrlb-- tE tLd-- ayn 6r/ d-- ghaynghdrli-- f5 f3drl"-- qZfqI . --- mimm Cri;rj -- niin noPb -- hE h95 It -- wawWP? D-- hamzah 7-6$1 -- ya YShort Vowels : Fathah : Kasrah : Dammah uLong VowelsI: Shortened Alif7: Maddah Alif6: Maddah YZ;: Maddah WawDipthongs61: Alif and YXay (also ai in some cases) : Alif and Waw aw (also au in some cases) 29. Siirah Muhammad: 47 : 1 - 330 SErah Muhammad Siirah Mubarnmad was revealed in Madhah It has 38 Verses and 4 Sections. With the name of Allah, the All-Merciful, the Very-MercifulVerses 1 3-Those who disbelieved, and prevented (others) fromAllahs way, He (Allah) has rendered their deeds vain. [I]And those who believed and did righteous deeds andbelieved in that which is revealed to Muhammad-and itis the truth (that has come) from their Lord-, He willwrite off their evil deeds, and will set aright their stateof affairs. [21 That is because the disbelievers havefollowed falsehood, while the believers have followedthe truth (that has come) from their Lord. This is howAllah explains their (respective) situations to thepeople. [31CommentaryAnother name of STirah Muhammad is Siirah Al-QitZl [Silrah of war]because this Silrah lays down the rules of Jihad and QitSl [i.e.armedstruggle in the cause of Allah]. This Siirah was revealed immediately 30. SIirah Muhammad: 31after migration to Madinah. Ibn AbbZs @ is reported to have said Verse 13 $3 j "And how many a city ... have We:?destroyed!,. .." that it was revealed in Makkah, because it was revealed ata time when the Holy Prophet % left Makkah with the intention ofand looked at the sacred city of Makkah and the Holy Kabahand said: "You are the dearest of all cities to me in the world. Had it notbeen for Makkans driving me out from this place, I would never havegiven up this Holy City." According to the technical parlance of theQurznic commentators, verses revealed in the course of migration fromMakkah to MadTnah are regarded as Makki. In sum, the SErah wasrevealed immediately after migration to Madinah, reaching shere,ordinances relating toj i h a and war with infidels were revealed..,In the phrase $1 & 3 l L "prevented (others) from Allahs way" j(47:i),"Allahs way" refers to Islam. The phrase $lLii &i "He (Allah) hasrendered their deeds vain" ( 4 7 : l ) includes actions which are good inthemselves, a s for instance, helping and assisting the destitute,supporting and protecting the neighbours, generosity, charity and othergood deeds. These deeds are, though, good and righteous in themselves,in the Hereafter they will yield benefit only if blessed with faith, becausefaith is a necessary condition for the credibility of good actions. Thus theserighteous deeds will be of no use to the infidels in the Hereafter. Thedisbelievers take their comfort in this worldly life as a reward of theirgood deeds. In the Hereafter they will be punished with Hell-fire. ...and believed in that which is revealed to Muhammad ...(47:2) Although the previous sentence has referred to faith and righteousdeeds which includes faith in the messengership of the Holy ProphetMuhammad % and the revelation t h a t was sent down to him, thissentence specifies explicitly the fact that the actual basis of faith is toembrace all the teachings of the Last Holy Prophet %.The word "JL" (b7il) in "$6 &; "...and will set aright their state of iaffairs..(47:2)I1 sometimes used in the sense of state of affairs and iscondition, and a t other times in the sense of heart. Here it could refer toboth the senses. In the first sense, it means that Allah has set all theiraffairs aright, that is, He has set aright all their matters of this world and 31. Siirah Muhammad: 47 : 432of the Hereafter. In the second sense, i t would mean t h a t Allah hasimproved their hearts. This also has the same implication, t h a t is,corrected all their works, because correction of works is a logical result ofimprovement of heart, both being necessary to each other. Verse 4...So, when you encounter those who disbelieve, then (aimat) smiting the necks, until when you have broken theirstrength thoroughly, then tie fast the bond, (by makingthem captives). Then choose (to set them free) either (as) afavour, or (after receiving) ransom, until the war throwsdown its load of arms...CommentaryThis verse lays down two points of law: first, it lays down that whenwar breaks the might and power of the enemy, and does away with theirpomp and glory, they should be arrested rather than being killed. TheMuslims are then given two options regarding the prisoners of war -either confer favour on them and release them without ransom orcompensation; or release them against payment of ransom. There areseveral ways in which ransom may be taken, for instance by exchangingMuslim prisoners of war for non-Muslim prisoners of war. I t is alsopossible to set them free after accepting pecuniary ransom. Thisinjunction is apparently in conflict with the rule mentioned in SiirahAl-AnEn. The prisoners of the battle of Badr were released against thepayment of ransom, but Allah disapproved and expressed His displeasureagainst those who opined in favour of releasing them on ransom. TheMessenger of Allah #& is reported to have said: "A grave punishment ofAllah for this action of ours was very close, and if it had been meted out,no one besides Umar Ibn KhattZb and Sad Ibn Muadh would have beenspared, because only these two companions had disagreed with the idea ofaccepting pecuniary compensation for the release of the Prisoners of War(POW). (For details, see Maariful Q d n , vol4. pp 272-281). In short, the versesof Siirah Al-AnEl prohibits release of prisoners against ransom, 32. Szrah Muhammad:47 : 4 their release without ransom would be prohibited all themore. On the other hand, this verse of SErah Muhammad permits both theTherefore, most of the Companions and jurists express thethat this verse of STirah Muhammad has abrogated the verse ofSErah Al-AnGl. Tafsk Mazhari records this to be the opinion of SayyidnZL6~bdullEh Umar, Hasan, At;? 1- Ibn+dl d Jand majority of theCompanions and majority of the jurists. Among the jurists, Thawri,shafii, Ahmad and IshZq also hold this view.Sayyidng: Ibn AbbZs & says that on the occasion of the battle ofBadr, the number of Muslims was small. Therefore, releasing theprisoners against ransom or releasing them as a gesture of grace wereboth prohibited. Finally, when Islam and Muslims went on to achievetotal ascendancy, Allah TaZlZ abrogated the earlier injunction, andrevealed this verse which permits both options. QZdT Thanaullah citesthis in his TafsIr MazharI confirming t h a t this is the authentic andpreferred view, because the Holy Prophet $#$ himself acted upon it, andafter him the Righteous Caliphs also did the same. Therefore, this verserepeals the verse of SErah Al-AnfZil - the reason being that the verse ofSiirah Al-An61 was revealed on the occasion of the battle of Badr whichtook place in the 2nd year of Hijrah. The prisoners that were released bythe Holy Prophetin the battle of Hudaibiyah without ransom in the6th year of Hijrah was in accordance with this verse of SiirahMuhammad.It is recorded in Sahih of Muslim on the authority of SayyidnE Anas4& that about eighty Makkans climbed down the mount TanTm with theintention of launching a sudden attack on the Messenger of Allah andthe Muslim camp. They were all captured, but the Messenger of Allah setthem free without any compensation, lest it became the cause of war onthat critical occasion. At this, the following verse of SGrah Al-Fath [48:241was revealed:"It is He who held their hands back from you, and your handsfrom them in the valley of Makkah, after giving you victoryover them." 33. Slirah Muhammad: 47 : 4 34According to one version, a popular view of Imam AbG Hanifah isthat setting the prisoners of war free with or without ransom is notlawful. Therefore, the Hanafi scholars regard this verse of SiirahMuhammad as abrogated by the verse of SGrah Al-AnGl. But TafsirMazharT made it clear that the verse of Stirah Al-AnGl was revealed first,and the verse of Stirah Muhammad later - thus the later verse repealingthe earlier verse. Therefore, the preferred view of Imam Azam - inkeeping with the opinion of the great majority of the Companions & andleading jurists - it is lawful, if it is in the best interest and well-being ofthe Muslims. From amongst the Hanafi scholars, AUamah Ibn Humamshows his inclination towards this view in his Fath-ul-Qadir. He writesthat according to the version cited in Qudtiri and Hidiiyah, Imam AbGHanifah does not see it permissible to set prisoners of war free againstpayment of ransom. But according to another version of Imam AbiiHanTfah, cited in As-Siyar-ul-Kabs, it is permitted in conformity with themajority view. Among these two versions, the latter is more likely to be hispreferred view. Imam Tahawi in his MaZni-1-Athar has also regarded thelatter version as that of Imam AbZ Hansah.In sum, according to the majority of Companions & and jurists,neither of the verses under discussion is abrogated. The wordings of theverses of Siirah Al-AnGl and Siirah Muhammad leave us with theimpression t h a t none of these two can be called the abrogator or theabrogated. In fact, they are two injunctions for different situations. Theleader of the Muslims may adopt either of the options depending on theconditions and needs of the Muslims. Qurtubi, on the basis of the HolyProphets $& practice and that of the Righteous Caliphs &, has shownthat the prisoners of war were sometimes killed, sometimes enslaved, atother times they were set free against ransom, and yet at other times theywere released without compensation. Exacting ransom includes exchangeof non-Muslim POWs for Muslim POWs or setting non-Muslim POW freeagainst pecuniary compensation. Having cited these cases, he says thatverses that have been regarded as abrogator and abrogated are in factMuhkam or operative and perspicuous. Thus none of them is abrogated,because when the disbelievers are arrested and come into our control, theleader of the Muslims has four options: [I] if he deems appropriate, hemay kill them ; [21 if he feels that it is in the best interest of the Muslims, 34. SGrah Muhammad: 47 : 435he may hold them in bondage; [31 if it is appropriate, he may release themin lieu of pecuniary ransom or in exchange of Muslim POWs ; and [4] if itseems proper, they may be released."This is the view of the scholars of Madbah, Imam ShafiI and Abijm a y d . ImZm TahZwT cites this as the opinion of ImZm Abii Hanzah aswell, although his generally known view is that which we have alreadymentioned. [Qu*ubl: V. 16, p. 228; sentence 161.Four Options Regarding POWThe foregoing discussion makes clear that the leader of the Muslimshas four options regarding prisoners of war. There is a consensus of theentire Ummah on the permissibility of killing them and holding them inbondage. Although there is some difference of opinion on the issue ofsetting them free against ransom or without ransom, majority of thejurists holds the latter options lawful as well.The Issue of Slavery in IslamA question arises here regarding prisoners of war. There are somejuristic differences whether they could be set free, but there is nodifference of opinion with regard to the permissibility of the latter twocases, i.e. killing them or holding them in bondage. Why did the Qur7Znnot mention these two cases explicitly? It merely mentions the two caseswhere it is permissible to release them. Imam Fakhr-ud-dh RZz;respondsto this in his TafsTr Kabs. He says that only those two options have beenmentioned here which are not permissible to enslave Arab POW. Killingof the crippled is not lawful either. Besides, the question of killing hasbeen dealt with elaborately earlier. [Tafsir Kabir: p. 508; v. 71.Another point needs consideration: the permissibility of killing andenslaving was a common knowledge; all knew that the two cases arelawful. As opposed to this, the setting free of POW was prohibited on theoccasion of the battle of Badr. On the present occasion, however, theintention was to permit them to be released with or without compensation.Here, there was no need to mention cases that were already known to bepermissible. Therefore, these verses are silent about them. Thus, it is notcorrect to conclude from these verses that after their revelation, thePermission to kill or enslave them has been abrogated. If the injunction toenslave had been abrogated, its prohibition would have been mentioned 35. SCrah Muhammad: 47 : 4 36somewhere in the QurZn or in a HadTth. If this verse was an indication ofits prohibition, then why were POW held in bondage by the Holy Prophets, and after him by the Companionsso ardently dedicated to QurZnand ~ a d i t h in a large number of battles after the revelation of the,present verses? The narratives of enslaving are recorded in such largenumbers in Hadith and history with chains of transmission effectivelyuninterrupted that denying them would be unreasonable obstinacy.An objection and its rebuttalLet us now address the objection that Islam is the great upholder ofhuman rights. Then hbw is it that it allows the enslaving of humanbeings?This objection is a fallacy based on the false analogy drawn betweenIslamic concept of slavery and its practice in other religions andcommunities; whereas in Islam after the rights given to the slaves and thesocial status granted to them, they can hardly be called slaves in thegenerally accepted sense of t h e word. They in fact constitute abrotherhood. If the reality and spirit of Islamic concept of slavery isanalyzed, we will realize that no better treatment can be meted out toPOW than these instances found in Islamic history. A famous orientalistin his book Arab Civilization writes: "When the word slave is uttered in the presence of a European who is used to reading American writings, he conceives in his mind those helpless people who are shackled with chains, around whose necks are iron collars, who are lashed with whips and driven forth, whose food is barely enough to subsist, and for whom nothing more than dark dungeons are available to live in. I am not concerned here with how far this is true and to what extent atrocities committed by the British in America for the past several years fit the description . . . However, there is absolutely no doubt about the fact that Islams concept of slavery is completely different from the Christian concept of slavery ."fThe truth of the matter is that in many instances there is no bettersolution than enslaving the POW, because if they are not enslaved, thenlogically there are three ways of sorting out the problem: either kill them,or set them free, or keep them as prisoners permanently. More often thannot, all these three possibilities might not be in the best interest of the 36. Stirah Muhammad: 47 : 437Muslim Ummah. Killing them might not be appropriate because the POWmight be a talented person and his talent would be wasted and lost.setting him free might be risking the danger of his going away toDar-ul-harb and once again conspiring against the Muslims. Now theretwo options only: Either to keep him as a prisoner for good andhim to some remote and separate island as has been the practiceor enslave him, make use of his talent and take full care of hishuman rights. It is obvious to every one which of these options is the best,especially since the Islamic viewpoint regarding slaves has been madeplain in a famous HadTth of the Holy Prophet as follows: $ LL j J j +& i - 9 4u0 1pi&&Iiuh -i Cdy +ly-l ~~L~.c~&)(~J~!L~&~L.+-L~&~Y~&- ( p 2 3 231231 "Your slaves are your brothers, and Allah has put them under your control. So whoever has a brother under his command should feed him of what he eats, and dress him of what h e wears. Do not overburden them [slaves] to do things beyond their capacity, and if you do so, then help them." [BukhZirl, Muslim, Abii DawEd and others]The social and civil rights that Islam has accorded to the slaves arealmost equal to free individuals. Thus, as opposed to other nations, Islamhas not only permitted the slaves to marry but also emphasized that themasters should marry off those of their slaves and slavegirls who arerighteous [24:32] so much so that he can even marry a free woman. Aslaves share from the spoils of war is equal to that of a free mujahid. Ifhe gives refuge to an enemy, it would be respected in the same way asgiven by a free individual. There are so many injunctions in Quran andHadith regarding good treatment of slaves that if they are collectedtogether, they can be compiled into a voluminous book. SayyidnZ Ali &says that the last words of the Messenger of Allah $& before his departurefrom this earthly life were: "Take care of prayer; take care of prayer. Keep your duty to Allah regarding slaves under your command". Islam organized education and training programme for slaves: its 37. Siirah Muhammad: 47 : 438effect was seen during the reign of Abd-iil-MZlik Ibn Marwan in almostall the provinces of Islamic State. Some of the best and greatestauthorities on education and intellectual development were slaves whosechronicles are narrated in several history books. Furthermore, thisnominal slavery was gradually abolished or reduced. There is a hugenumber of Qur7Znicverses and Holy Prophetic Traditions which set outthe virtues and merits of setting the slaves free. There is no act betterthan emancipation of slaves. In juristic injunctions, pretexts have beenlooked for to emancipate slaves: expiation for violating fast, for murder,for zihar, for violating oaths and vows - in all these cases the firstcompulsory command is to emancipate a slave. A Had?th tells us that if aperson has slapped a slave, its expiation is to set him free. Thus, theCompanions used to emancipate slaves in large numbers. The author ofal-Najm-ul-WahhZj gives us the following table of the slaves set free bythe Companions:-L1. Sayyidah Aishah Lgcc d J.................................................... 692. Sayyidnii AbbZs & .................................................................70&3. SayyidnZ Hakim Ibn ~ i z Z m ............................................1004. SayyidnZ AbdullEh Ibn mar & ......................................10005 . SayyidnZ Uthmiin Ghani & ..................................................206. SayyidnZ Dhul-KilZ"Al-Himyari & ................. 8000 [in a day]7. SayyidnZ AbdurrahmZn Ibn~ u & ........................... 000 11 f 30 This table shows that only seven Companions & set free 39, 259slaves. Obviously, thousands of other Companions & must haveemancipated countless slaves.To sum up: anyone who looks impartially a t the comprehensivereforms Islam introduced in the system of slavery, he cannot escape theconclusion that drawing analogy between Islamic concept of slavery andits practice among other nations is absolutely false. In fact, permission toenslave POW after these reforms is a great boon to them.Furthermore, holding POW in bondage is only up to the point ofpermissibility which means that if an Islamic State deems it appropriate,it may hold them in bondage, but it has not been taken as an obligatoryor as a commendable act. As a matter of fact, the collective teachings of 38. Ssrah Muhammad: 47 : 4 - 11 39gurZn and Hadith lead US to believe that emancipating them is moreThen this permission, too, extends up to the time the Muslimshave not entered into a compact with the enemies. If there is a n@cement with the enemies which includes a clause to the effect thatneither the enemies will enslave Muslim POW nor will the Muslimsenslave the enemy POW, the clause will be binding. In our times, manycountries have entered into such covenants. If Muslim countries haveparticipated in such covenants, it would not be lawful for them to enslaveas long as this agreement stands. Verses ...4 - 11 That (is the law). And if Allah willed, He would have (Himself)taken vengeance upon them, but (Allah ordered you to fight,) so that He may test some of you through some others. And those who are killed in Allahs way, He will never let their deeds go in vain. [41 (Instead,) He will guide them, and will set aright their state of affairs, [51 and will admit them to the Paradise He has identified for them. [6] 0 those who believe, if you will help (the religion prescribed by) Allah, He will help you, and will stabilize your footings. [71 As for those who disbelieve, (destined) for them is destruction, and He has rendered their deeds vain. [81 That is because they hate what Allah has sent down; therefore Allah has nullified their deeds. [91 Have they not travelled in the land so that they might 39. SErah Muhammad: 47 : 4 - 11 40 see how was the end of those before them? Allah brought utter destruction on them. And (ready) for (these) disbelievers are the likes thereof. [I01 That is because Allah is the supporter of those who believe. As for the disbelievers, there is no supporter for them. [ll]CommentaryWisdom in the Legality of Jihad4UJ:&g; (And if Allah willed, He would have [Himselfl taken .r. , -15 x.9,+++Yvengeance upon them,. ..- 47:4)In this verse Allah says that legalizing ofarmed struggle in His cause against the infidels is a blessing as it replacescelestial punishments. The previous nations were punished with celestialand earthly calamities for their infidelity to Allah, for idolatry and forrebellion against Allah. The Ummah of Muhammad $& could havesuffered the same fate but the Holy Prophetis a mercy unto mankind.as a result, the Ummah has been spared destruction by such generalcalamities. In place of them, jihad shari has been instituted. This,compared to general calamities, has many facilities and expedience. Firstof all, in general calamities the entire nation including men, women andchildren are decimated whereas in the case of Jihad according to the rulesof war, women and children are safe and secure. As far as men areconcerned, only those of the unbelieving men will have to face thebelievers who commit aggression and violence against those who protectthe religion of Allah. Even among them not all men are killed, becausemany of them develop the ability to embrace Islamic faith, (or submitthemselves as subjects of a n Islamic state). Another wisdom in theinstitution of Jihad is t h a t both the sides of war - Muslims and theenemies - are tested: which side is willing to sacrifice his life and wealth atthe command of Allah and which side obstinately and stubbornlycontinues to reject the Truth or, having seen the crystal-clear evidence ofTruth and being convinced by the QurEnic arguments, embraces Islam.> &,&I>, ,>, fiC41 ;C; 4,& 2 ,$$::jJ,, those who are killed in Allahs,, d,3 (Andway, He will never let their deeds go in vain. - 47:4) At the beginning ofthe SErah it was asserted that those who persist in infidelity and idolatryand obstruct others from practising Islam, Allah rendered all their gooddeeds void, such as charity, alms, donations, and philanthropic and publicwelfare activities, because these deeds are not worthy of reward in theHereafter without faith. Faith is a necessary condition for good works to 40. Siirah- Muhammad: 47 : 4 - 1 1 41be rewarded in the next world. As opposed to the case of the infidels, thisverse asserts that those who sacrificed their lives to acquire the glorious*rivilege of a martyr in the cause of Allah - Allah will never imprint theirworks with irreverence, profanity or damnation. Even if they did commitsins, their sins will not have a negative impact on their good actions. Infact, often these good deeds of theirs will serve as an expiation for theirsins. $G &j ++& will guide them, and will set aright their state of (Heaffairs - 4 7 5 ) . This sentence refers to two of Allahs bounties: First, Hewill steer them by His guidance; and secondly, He will improve theirconditions. The word "state of affairs" includes the conditions of both theworlds - those of this world and those of the Hereafter. Even if a Muslimdid not acquire the glorious privilege of a martyr in this world, he too willreceive the reward of a martyr; and in the Hereafter he will be spared thetorment of the grave and the anxiety of resurrection. If he violated therights of some human beings, Allah will t a k e upon Himself theresponsibility of vindicating him and clearing him of all blame. Steeringthem by His guidance through the Holy Prophet $ means causing them ! $to reach their desired destination which is the Paradise. The Quran saysthat the inmates of Paradise, having entered the gardens of Paradise, willshow their gratitude to Allah by saying: & i1 G I s &$I u 4 "All praise to Allah who has led us unto this. [7:43]. 4 , / / a, &> ;>(and will admit them to the Paradise He hasidentified for them. - 47:6). This is the third bounty of Allah. He will notonly admit them into Paradise but will identify for them the gardens ofbliss and will make them familiar with such bounties as houris andmansions in a way that it would seem to them that they have been livingthere since eternity. If such an acquaintance was not made, Paradisewould have seemed a strange world. It would have taken them time tofind their abode, to accustom themselves with the new environment, andthey would not overcome the sense of unfamiliarity for a period of time. AbE Hurayrah& reports that the Messenger of Allah $#$ said: "ByHim who sent me with the religion of Truth! As you are closely familiarwith pour wives and homes in this world, so you will know your abode 41. Siirah Muhammad: 47 : 12 - 15 42and your wives of Paradise - rather even better. Some reports of Hadlthtell us that an angel will be appointed for every single inmate of Paradisewho will introduce them to their abode and wives in Paradise. Allahknows best. @&i s&j (And [ready] for [these] disbelievers are the likes thereof.- 47:lO). Grammatically, the article "alif 1Zm" in a2-kafirina" in thiscontext is used to indicate some specific disbelievers, and refers to theinfidels of Makkah. The purpose of this sentence is to warn them: as theprevious generations were punished for their iniquity, so will you meetsimilar fate for your iniquitous behavior. Do not be unconcerned! 3Y ; (As for the disbelievers, there is no supporter forithem. - 47:ll). The word gr "maw2Z" is used in several different senses.One of its meanings is "protector" or "supporter". This is the sense inwhich it is used here. Another sense of the word is "owner/master". In, > >QurZn [10:301 we come across: j.z" +J>&I j "They will be returned to ! dAllah, their Master, the ruth" (10:30). In this phrase, Allah is called the"mawlti" of the infidels, t h a t is, their Master / Owner because themastership /ownership of Allah extends over all - the believers as well asthe non-believers; without any exclusion.Verses 12 - 15 J 7 7 x L S y - ,/./ . &> z 9* 55: 8 " ,& $9,; ,* ,4 0 , ,3g; $Y $ $CJ,6 JUl3 ~J5,,,"z I. , ~ ~~ ~ ~~ 4, , y ~ ~f l~~ ~ ,9 , , ,>>J,@ , J7J ,, I * , , ,,u5 ,* ~ ~& 4 ~ t + ~ ,~ ~ , ~ I~ 42. Siirah Muhammad: 47 : 12 - 1543Surely, Allah will admit those who believe and do gooddeeds to the gardens beneath which rivers flow. Andthose who disbelieve enjoy (the worldly life), and eat ascattle eat, and the Fire is the final abode for them. [12]And how many a town, stronger in might than your townthat has expelled you, have We destroyed! Then, therewas none to help them. [I31 Then, can one who holds onto a clear proof from his Lord be like those for whomtheir evil deeds are beautified, and who followed theirdesires? 1141 (Here is) a description of the Paradise that ispromised for the God-fearing! In it there are rivers ofwater, never spoiling, and rivers of milk the taste ofwhich would not go bad, and rivers of wine, delicious tothe drinkers, and rivers of honey, fully purified. And forthem there are all sorts of fruits, and forgiveness fromtheir Lord. Are they like those who will live in Fireforever, and will be given boiling water to drink, and itwill tear their bowels into pieces. [I51CommentaryEssential Characteristics of Paradise Verse sixteen mentions four kinds of favours and blessings in the nextworld, that is, rivers of pure water, rivers of milk of which the taste doesnot change, rivers of wine which gives delight and rivers of purifiedhoney which will be given to the righteous in plenty.Worldly waters become polluted by getting mixed with earth,vegetation and other adulterating substances which make them stink.But in Paradise, there will be rivers having un-pollutable water. The riverof pure, clean water that will not go bad in taste, smell or colour, (and willflow uninterruptedly without layers of dregs, scum or any otherunpleasant- lookingsubstances).Milk, in this world, is secreted by the mammary glands of femalemammals, such as the cows udders or the breasts of the human female,and soon it starts to deteriorate. In Paradise it will flow in rivers and theHeavenly milk will never be spoilt. Its taste will be eternally delicious,relishing and delightful. Worldly wine has a foul smell and a bitter taste, (though the ones 43. SZrah Muhammad: 47 : 16 - 18 44addict to it do not feel its bitterness, being accustomed to it). But theHeavenly wine will give endless delight to the drinker. I n StirahAs-SZffZt [37:471 the Qur7Endescribes the Heavenly wine as* >,> ,,PY 3 9, &qk : "which h a s no headache in it, nor from i t will they beintoxicated."Honey, in this world, is the secretion derived principally from thenectaries of flowers, from which it is extracted by bees in the form ofnectar and deposited in their honey-sacs, where it undergoes a certainchange prior to storage in the cells of the comb. When it is ripe, that is, ithas become sufficiently thick by evaporation, it may now be extracted orthrown from the honey-comb by centrifugal force or by gravity. When it isso extracted, it needs to be clarified of the accompanying particles of wax,scum and other unwanted substances. However, the honey in Paradisewill be pure and clean and will be available amply, as rivers of honey willflow uninterruptedly without layers of dregs, scum or any otherunpleasant-looking substances. All four kinds of rivers - of water, milk, wine and honey - are used intheir primary senses. There is no need to apply them unnecessarily intheir figurative sense. However, it is obvious that the bounties of Paradisecannot be compared to things of this world. The taste and quality of thebounties of Paradise will be unique and can only be experienced in thegardens of Paradise.- Verses 16 18 And among them there are ones who (pretend to) give ear to you, until when they go out from your presence, they say to those who have been given knowledge, "What 44. SGrah Mubarnmad: 47 : 16 - 1845 did he say just now?" Those are the ones on whose hearts Allah has put a seal, and they have followed their desires. L161 As for those who have adopted right path, Allah improves them in guidance, and gives them their piety. [I71 They are waiting for nothing but the Hour that it should come upon them suddenly. So, its signs have already come. Then, once it will come upon them, how would they have an opportunity to accept the advice (already)given to them? [I81CommentaryThe lexical item bl>l "ashrE("occurring in this passage means "signs".The portents of t h e l a s t Hour s t a r t s with t h e very a d v e n t of hata am-un-Nabiyyh [the Last of the Holy Prophets] as the end of theHoly Prophethood is the sign of the approach of the last Hour. Themiracle of the splitting of the moon by the Holy Prophet has beendescribed thus in the Holy QurZn [54:1]: kfil "The hour has drawnnear and the moon has split." - indicating that this miracle is also one ofthe signs of the last Hour. These are initial portents of the Hour whichappeared at the time of the revelation of the Quran. Besides, there aremany other portents that have been predicted in authentic AhZdTth, oneof which is reported by Anas & in which he says that I have heard theMessenger of Allahsay: "Among the signs of the last hour is theremoval of knowledge, abundance of ignorance, the prevalence offornication, the prevalence of wine-drinking, the small number of menand the large number of women so that fifty women will have one man tolook after them". (Bukhari and Muslim) A version has "knowledge willdwindle and ignorance will be widespread."AbG Hurayrah & reports Allahs Messengeras saying: "When thespoils of war are taken as personal wealth, property given in trust istreated as spoil, zakzh is treated as a fine, learning is acquired for otherthan religious purpose, a man obeys his wife and is undutiful towards hismother, brings his friend near and drives his father far off, voices areraised in the mosques, the most wicked member of a tribe becomes itsruler, the most worthless member of a people becomes its leader, a man ishonored through fear of the evil he may do, singing-girls a n dstringed-instruments make their appearance, wines are drunk, and thelast members of this community curse the earlier ones, look at that timefor a violent wind, an earthquake, being swallowed up by the earth, 45. SGrah Muhammad: 47 : 1946 -metamorphosis, pelting rain, and signs following one another like bits of anecklace falling one after the other when its string is cut. (Tirmidhi) Verse 19 So, know for sure that there is no god but Allah, and seek forgiveness for your fault, and for (the faults of) the believing men and believing women. And Allah knows your moving from place to place and your permanent abode. [I91CommentaryIn this verse the address is to the Holy Prophetand he is, throughan imperative verb, commanded to know that there is no object of worshipbesides Allah. It is quite obvious that every Muslim has the knowledge ofthis - let alone the leader of the Holy Prophets $& who should have itsknowledge more profoundly. Then why is he enjoined to acquire thisknowledge? There can be two responses to this question: it can eithermean that the Holy Prophet $& is enjoined to be steadfast in his worshipof Allah or i t could mean t h a t he must fulfill the demands of hisknowledge. Qurtubi cites the incident of SufyZin Ibn Uyaynah ;IG d -Jlwho was asked about the significance of knowledge, he replied: Did younot read verse 19 of Siirah Muhammad: &? *;. $I$16 2J!9 ,&6 So,know for sure (0 Holy Prophet that there is no god but Allah, andseek forgiveness for your fault. It is required in this verse that knowledgeshould be acquired before action. Similarly, on other occasions in theQurEn, first it is enjoined to acquire knowledge and then to fulfil itscorresponding demands. For example, in [57:201 the Holy QurSn has said,4s,J I, @dl 6 113) that the present life is but a sport and a 4 ! "Knowddiversion ..." Then it was said, , & & ;I !&G "Race to forgiveness&:;!from your Lord i57:2l)". In Stirah A k l , (verse ) the Qur9?insays: d) 9 l j1i2jp y j i ;J (,.cJ,A, , . "Know that your wealth and children are a trial ..." The demand ofthis knowledge is mentioned in Siirah At-TaghZbun (Verse 14):2;;Zi"...so be fearful of Him.". Thus on these occasions first the knowledge of 46. Siirah Muhammad: 47 : I g 47different things are imparted, and then it is enjoined to fulfil the demandsof that knowledge. In this context, although the Holy Prophethad prior knowledge ofthe Oneness of Allah, the injunction here is for the Holy Prophet $ to $ !fulfil the demand of this fundamental knowledge, that is,Sa+& I3 andforgiveness for your faults :47:19)". The Holy Prophetis infallibleand immune from sin, and therefore the possibility that he would commitsins is unthinkable. Despite this, the possibility of Allahs Holy Prophetscommitting misjudgment in IjtihZid cannot be ruled out. But, accordingto the sacred law, such mistakes are not regarded as sins. In fact, they arerewarded, though the prophets r U l + are told about the correct &position, and keeping in view the high status of the prophets, suchmistakes too are sometimes referred to as "dhanb" (fault or sin), as forinstance in SGrah Abasa [801 the Holy Prophets] was criticized for hismisjudgment. The details will be set out when discussing that STirah. Theerror of judgement referred to in that SGrah was not really a sin. In fact,a reward was promised to him for that, but because i t was not inconformity with his high status, Allah TaZlZ expressed His dislike. Thistype of "dhanb" (fault) is referred to in the current verse.NoteSaqidnZ Abii Bakr Siddiq & reports that Allahs Messenger $$$said:Recite A $1 aj Y la-iltiha-illalltih and , k I istighfar frequently becauseIblis (Satan) says, I got people involved in sins and destroyed them, butthey destroyed me by reciting illalltih, so I got them involved in false andbaseless thoughts and notions which they pursue as true, authentic andrighteous, (for instance, the common religious innovations (bidcat),because they treat them as righteous,) hence, they do not feel any need torepent for their practice of innovations. &$; +, ,5:*,last line (your moving from place to place and yourPermanent abode.) The word & mutaqallab lexically means "turningaround or turning over". The word mathwti means "permanent restingplace ". It is open to several interpretations. As a result, the commentatorshave assigned different meanings to the phrase. As a matter of fact, allthe meanings attached to the phrase are correct, sound, authentic andtme, because human beings are confronted by two types of conditions: in 47. SGrah Mubarnmad: 47 : 20 - 3148 -the one case their involvement in something is temporary, and in theother case it is permanent. Likewise, in some places mans stay istemporary and in other places it is permanent. In the concluding phraseof the current verse, the word & mutaqallab has been used to describe"temporary" andcismathwa is used to describe "permanent". Thus thisverse signifies that Allah is fully aware of all conditions of human beings. -Verses 20 31 mea Used term Word @ag it n-- 48. ssrah ~ubammad: 1 20 - 314749 And the believers say, Why has a (new) siirah not been revealed?" Then, once an operative siirah is sent down, and fighting (in Allahs way) is mentioned in it, you notice those who have disease in their hearts, looking to you like one who is faint because of death. So, destruction is very close to them. [20] The (reality of their) obedience and (truthfulness of their) speech is fully known (as being mere deception). So, had they been truthful to Allah, once the matter had become serious, it would have been much better for them. [211 So, (0 hypocrites,) do you not apprehend that, in case you turn away (from JihZd), you will spread disorder in the land, and will sever your ties of kinship? Those are the ones whom Allah has cursed; so He has made them deaf, and made their eyes blind. [23] Then, do they not give serious thought to the QurZn, or do they have locks on their hearts? [24] Surely those who turn back after the guidance has appeared to them clearly, it is Satan who has tempted them and involved them in far-fetched fancies. [25] That is because they say to those who hate that which Allah has revealed, We will obey you in some respects." And Allah knows their secret talk. [26] So, how (will it be) when the angels will exact their souls, smiting their faces and their backs. [271 That is because they followed that which has angered Allah, and they disliked His pleasure; therefore He has nullified their deeds. [281 Do those having disease in their hearts rather think that Allah will never expose their grudges (against Islam)? [29] And if W will, e W would show them to you, so as you would definitely e recognize them by their features. And (still) you will recognize them by the tone of (their) speech. And Allah knows (all) your deeds. [30] And W will certainly teste you until W know those of you who carry out Jihad e (struggle in Allahs way) and observe patience, and until W check the reports about you. [31] eCommentary *e :g(an operative siirah): The word; muhkamah lexicallymeans "firm".In this lexical sense, every siirah is muhkam, but here it isused in its technical sense. In the technical parlance of the sacred law, thetermmuhkam is used as an antonym of mansiikh, ("abrogated").Here theword SGrah has been qualified by the adjective muhkamah so that theeagerness of the believers for a new SGrah is understandable only whenit embodies a n operative divine commandment that is not abrogated. 49. Siirah Muhammad: 47 : 20 - 31 50QatZdah & says that all SGrahs which contain the injunctions of JihTidand QitZiZ are operative and not abrogated. As the main objective of thisSGrah is to enjoin fighting and to persuade people to carry out theinjunction, the adjectival phrase is: SGrah muhkamah - indicating theinjunction of J i h d (Qurtubi) 2;i(So, destruction is very close to them - 47:201 The Arabic wordused in the text, according to Asmai, means that the causes of destructionhave approached or drawn near to them (Qurtubi). >a,, , ,7%$ 1913 "!& (SO,[O hypocrites,] do you, A > / ,not apprehend that, in case you turn away (from J i h Z ) , you will spreaddisorder in the land, and will sever your ties of kinship? - 47:22). The word2;tawalla used in the text lexically has two senses: it could mean IrZid,that is, "turning away" and it could also mean to be placed in authorityover the people. Some of the commentators of the Quran assigned thefirst meaning to this word in the context of this verse, and AbG HayyZn inhis Al-Bahr-ul-Muhit prefers this interpretation, (and the translationgiven above is based on it.) From this point of view the meaning of theverse would be: If you turned away from Jihad [struggling in the cause ofAllah1 and other injunctions of Sharyah, you would return to the ancientsystem of ignorance which Islam has abolished. In the Pre-Islamic Days,according to the practices ofjahiliyyah, for centuries they causedcorruption and severed ties of kinship. For example, they practicedinjustice; they cut each others throat; one tribe attacked another tribe;they committed carnage and massacre; and they buried alive theirdaughters with their own hands. Islam abolished and wiped out all theseand other heinous practices of the Days of Ignorance. In order to wipe outthese heinous crimes of those days, Islam enjoined Jihad whichapparently seems to be bloodshed, but in reality it is analogous toamputation of the diseased limb of a body, so that the rest of the bodymay remain healthy. Jihad establishes justice and equity and maintainsties of kinship and relationship. RGh-ul-Maani, Qurtubi and others take the second meaning of the 0th~word tawalli in this context, that is, to be placed in authority over people. kinsFrom this point of view, the meaning of the verse would be: if your fromambitions of being placed in authority over people and the affairs of the the rworld are entrusted to you whilst you are morally unhealthy, you wouldMan 50. Scrah Muhammad: 47 : 20 - 31 51cause corruption in the land and cut off ties of kinship and relationship.Strict Maintenance of Kinship TiesThe word rGii arham is the plural of 6; rahim (womb). This is a or repository in the mother where the young humans areconceived,held, protected and developed before birth. Because that is thesource of all relationships and kinship, it is idiomatically used in the senseof human relationship and kinship. TafsTr Riih-ul-MaZnI, on thisoccasion, has explained in detail the relations covered by the term dhawilarhEm or arham. Islam has laid great stress on fulfilling the rights ofrelationship. BukhZri records a Hadith on the authority of SayyidnZ Abii&~ u r a i r a h and two other Companions to the effect that whoevermaintains good relations with the kith and kin Allah will keep goodrelations with him, but whoever severs his bonds of kinship, Allah too willsever His relations with him. This Hadith indicates how important it is totreat relatives kindly in terms of words, deeds and wealth. In the sameHadith, Abii Hurairah & refers to the verse under discussion [47:221 andsays "Read it if you wish to". In another Tradition, the Holy Prophet $$$ isreported to have said that there is a sin for which one will be punished,not only in the Hereafter, but also in this world, that is, ... breakingkinship bonds. In ThawbZn & Hadith, the Holy Prophet $& is reported tohave said: "Whoever wishes to have his life prolonged and his sustenanceblessed should treat his relatives kindly." We come across the followingHadith in BukhZri:IgLp, L - GJ &ll &Ii&3 pjl 5 & &3 &I1 j I1 "The person who perfectly maintains the ties of kinship is not the one who does i t because he gets recompensed by his relatives for being kind and good to them, but the one who truly maintains the bonds of kinship is he who treats his kinsmen fairly, even though others have severed the ties of kinship with him." (Ibn Kathir) $- g lJ, ~ &, ~q (Those are the ones whom Allah has cursed - 47:23) Inother words, people who cause corruption in the land and break bonds ofkinship have been cursed by Allah, that is, Allah has driven them awayfrom His mercy. On the basis of this verse, SayyidnZ Umar & regardedthe sale of ummul-walad unlawful. Ummul-walad is a term used inIslamic law for a female slave who has borne a child to her master, and 51. Siirah Muhammad: 47 : 20 - 3152who is consequently free at his death. Thus the sale of the mother wouldresult in separating the child from the mother, and this would lead tosevering kinship tie between mother and child which necessitates thecurse of Allah. Therefore, the sale of u m m u l - w a l a d was declaredunlawful 23.Law Relating to Cursing a Particular Person: The Issue ofCursing YazidWhen AbdullZh asked h i s f a t h e r Imam Ahmad about t h epermissibility of cursing Yaz;d, the Imam replied: "Why should we notcurse a person whom Allah has cursed in the Quran?" AbdullZh said thathe read the QurZn in its entirety but he did not find Yazid is cursedanywhere. The father recited the present verse and said, Who could beworse than ~ a z T d breaking up relationships? He did not even care for inthe Holy Prophets $$$ relations. However, majority of the Ummah holdthe view that it is not permissible to curse any particular person unless weknow for sure that he died in the state of disbelief. We can neverthelessuse cursing phrase with general characteristics, such as curse of Allah beupon the liars, curse of Allah be upon the mischief-makers, and curse ofAllah be upon the breaker of kinship]. Riih-ul-Maiini on this occasion hasdiscussed this issue elaborately.$G +$ ; (or do they have locks on their hearts? - 47224) Thel;meaning of this phrase is synonymous with similar phrases in otherverses of the Quran where words like hhatm or tab "[Allah]has set a seal[on their hearts] have been used to describe how the disbelievers refuse toemploy their hearts for the comprehension of truth, as a naturalconsequence their capacities to distinguish right from wrong have becomeatrophied. Carelessly, committing sins all the time is the main cause o fthis. Allah forbid!JrUI is Satan who has tempted them and involved ,, & , J ,S /&J (itthem in far-fetched fancies. - 47:~s).In this sentence, two acts have beenascribed to the devil: - taswil [meaning the act of decking out evil worksfair to some people, and imla meaning the act of giving respite. First, hemade their evil works look good and beautiful to them, and thenprolonged their false hopes which will never be fulfilled., , , ,J 4UJ c++$ , 84>y @+ s+h . 2J,,,.B , , 9, + - rl (DOthose having disease in+ 52. their hearts rather think that Allah will never expose their grudgesLagainst Islam]? - 47:29)" The word adghan is the plural of dighn whichmeans secret enmity, rancour, malice or spite. This verse was revealed inconnection with hypocrites to expose their bitter hatred and rancour Islam which they were hiding in their hearts. Outwardly, theyexpressed their love for the Holy Prophet&and inwardly they harboredviolent hatred and enmity for him. They knew that Allah is the knower ofthe unseen, yet they were not concerned that He would expose their innersecret and covert enmity to the people. Ibn Kathir says in SZrah Baraahthat Allah has described their works, actions and activities which exposetheir hypocrisy and they would be identified as hypocrites. Therefore,another name of that Siirah is fidihah meaning exposing to shame ordisgrace, because specific qualities of the hypocrites are set out in it. +..,$9&F~ JG2*c (And if We will, We would show them to you,Jso as you would definitely recognize them by their features - 47:30). Inother words, if Allah wishes, He could pinpoint and define precisely whothe hypocrites are and describe their features so that the Holy Prophet&could identify each hypocrite personally. Grammatically, the Quran hasintroduced this clause by the hypothetical particle Lau "if". Thusintroduced, the sentence implies that what is supposed either does notoccur or is not likely to take place. From this point of view, the clauseimplies t h a t if Allah had willed, He would have pinpointed everyhypocrite to you personally, but His wisdom and clemency did not wish toexpose them to shame and disgrace in this way, and thus maintain theprinciple that all worldly matters be decided by their outer appearance,and the inner conditions and matters of t h e h e a r t be left to theAll-Knowing Allah. However, Allah has given to the Holy Prophet theinsight, so that he is able to perceive into the inner nature and realcharacter of the hypocrites by the style of their speech. This is themeaning of j ig2 44,, ... And (still) you will recognize them by>* , ,>,the tone of (their) speech. - 47:301.. .I1. (IbnKathir)SayyidnZ Uthm5n Ibn AfGn & says that anyone who conceals asecret in his heart, Allah displays it on his face, and brings it out by theslip of his tongue. In other words, in the course of conversation, some suchwords slip out which express their inner secrets. Likewise there is aqadith which reports that any person harboring a secret thought in his 53. SGrah Muhammad: 47 : 32 - 3854heart, Allah puts a cover on it; if it is good, it becomes manifest, and if it isevil, t h a t too becomes manifest. Some narrations of ah?id:th havedescribed that the Holy Prophetwas imparted the knowledge of agroup of the hypocrites by name. For example, it is recorded in Musnad ofImam Ahmad on the authority of Uqbah Ibn Amr & that the HolyProphet in one of his sermons called out the names of particularhypocrites and asked them to leave the congregation. Thirty-six nameswere counted altogether. (IbnKathir)& &&ll 9 ,*,. pl, $ (...until We know those of you who carry outJihad,. .. - 47:31) Allahs knowledge of every persons works and deeds isall-encompassing and eternal. It may be noted here that knowledge is oftwo kinds: [i] a priori knowledge or fore-knowledge, knowledge about athing before its occurrence; and [iil a posteriori knowledge or -in Mariamknowledge, knowledge about a thing after it has actually happened. Hereknowledge refers to the second category. Allahs knowledge of things issince eternity. In this context, the knowledge about things is a posteriori,after the occurrence of the events in the external world. (Ibn Kathir) (Thepurport of this part of the verse is that Allah has enjoined fighting on thebelievers so that sincere believers may become distinguished from thehypocrites who shrink in horror at the very thought of fighting). Allahknows best.Verses 32 38-fro;theAbOccaanduporthe 1diffel 54. !!j -8-h Muhammad: 47 : 32 - 3855 ~hbsewho disbelieve and prevent (others) from Allahs way, and oppose the Messenger, after the Guidance has appeared to them clearly, shall never bring harm to Allah in the least, and He will render their deeds vain. [32] 0 those who believe, obey Allah and obey t h e Messenger, and do not nullify your deeds. [33] Those who disbelieve and prevent (others) from Allahs way, then die as unbelievers, Allah will never forgive them. [34] So, do not lose heart, and do not appeal for peace; you will be the uppermost, and Allah is with you; and He will never deprive you of your deeds. [351 The worldly life is but play and pastime. And if you believe and be God-fearing, He will give you your rewards, and will not ask you your riches. [361 If He were to ask you of i t , a n d w e r e t o p r e s s you, you would show miserliness, and He would expose your grudges. [371Yes, you a r e such t h a t you a r e called upon to spend i n Allahs way, but some of you withhold in miserliness- and he who withholds in miserliness withholds against himself and Allah is the Need-Free, and you are the needy. And if you turn away, He will replace you by some other people, then they will not be like you. [381Commentary41 2 l;Lj ijN & ,,> A < ,aa! (Those who disbelieve and prevent (others),,.@from Allahs way ... - 47:32) This verse also refers to the hypocrites, andthe Jewish tribes of BanE Quraizah a n d B a n 6 Nadir. Sayyidna I b nAbbiis & says t h a t this verse refers to those hypocrites who, on t h eoccasion of the battle of Badr, joined forces with the infidels of Qurayshand helped them in such a way t h a t twelve men of the two tribes tookupon themselves the responsibility of feeding the entire army. Each one ofthe twelve m e n took t u r n s t o organize meal for t h e enemy camp ondifferent days..1,> 3 .,,,& L l k J . . . a n d H e will r e n d e r t h e i r d e e d s v a i n - 47:32) ( 55. Siirah Muhammad: 47 : 32 - 38 56Habt-ul-amZ2 (rendering deeds vain) could have one of the twomeanings: [il their efforts to undermine Islam would be unsuccessful andfail as explained in the foregoing commentary of this verse; and [iil onaccount of their disbelief and hypocrisy, their good deeds - such ascharity , free will offerings, philanthropic activities and so on - will all berendered void and will not be acceptable.$Gi (... and do not nullify your deeds ... - 47:33) Here theQurZn has employed the phrase ibtG1-ul-amz instead of habt-ul-amiilbecause the scope of the former phrase is much wider than the latterphrase, because ibtE1-ul-amZ1 may be interpreted in two ways: In theone case it takes place on account of disbelief which was described in theforegoing verse by the phrase habt-ul-amal because no action of adie-hard infidel is ever acceptable on account of disbelief. If anyoneembraced Islam and later abandoned it, all his good actions performedduring the days of Islam will be rendered vain albeit good works of thedays of Islam are acceptable. The good works, in this case, will be madevain because of the subsequent disbelief and apostasy.The other case of ibtZ1-ul-amZl is that the acceptability of somerighteous deeds is sometimes conditional upon other righteous acts. If thecondition is not fulfilled, the righteous deeds will be rendered fruitless. Forexample, for every righteous action to be acceptable, the necessarycondition is that it must be performed exclusively and sincerely for Allah.It must not be performed to make an ostentatious display to people. Let ustake a few examples of this rule from the Qur7Zn:In [98:51 we read:ar "They were commanded only to worship Allah, making their a& submission sincere for Him, (985)".thiOn another occasion in the QurZn [39:31 we read: de1Accant "Unquestionably,for Allah is the pure religion [39:3]. adn This goes to show that all good works - to be acceptable - must be doneRulwith the sincerity of heart and honesty of purpose. Otherwise they will beIrendered void by Allah. On a third occasion in the QurZn [2:2641we read: and , , >L&%;3~3, ,&G I~ "0Y those who believe, do not nullify your charities 56. by boasting about favour, and teasing(2:264Iu.This shows that givingto a needy person and then following it up by demands ofgratitude or insulting words or hurting him in some other way will onlynullifyhi~charitable act. This probably could be the meaning of whatHasan B ~ S Shas said when interpreting this verse: "Do not render vainyour own good works by means of sins." Although the apparent sense ofthis statement is that if one commits a sin, all his good deeds are nullified,yet this being against the well-established position, its real purposecannot be other than it refers only to those sins that are relevant to aparticular virtuous act and which nullify that particular act only. It issimilar to what Ibn Jurayj has said to explain this verse: "(Do not nullifyyour virtuous acts) by doing them only to show off and to win a goodname among the people." Likewise, MuqEtil and others have explained itby saying: bil-manni, that is, (Do not nullify your deeds) by boastingabout your favour. Otherwise, according t o t h e u n a n i m i t y ofahl-us-sunnah wal-jamEah, no sin - not even a major sin other than kufror shirk -- can destroy the righteous acts of a believer. For example, if abeliever, who performs his prayer regularly and keeps his fasts, were tosteal something, the sacred law does not declare his prayers and fasts nulland void or demand him to repeat them. Therefore, in the statement ofHasan Bay6 the word sins refers only to those sins refraining from whichis a necessary condition for the acceptability of good works. Forexample, the acceptability of good works, it is necessary to refrain fromriya, that is, to avoid showing off or making an ostentatious display ofaccomplishments. Moreover, it is also possible that Hasan BaSristatementregarding refers to the deprivation of the blessings of righteous works,and not to the absolute nullification of a righteous work itself. This mayapply to all types of sin in the sense that if a believers sins are much morethan his good deeds, the few good deeds that he has to his credit will bedevoid of the blessing that may save him from the punishment of his sins.According to the rule of retribution, he will be punished first for his sinsand finally through the virtue of his faith he will attain salvation and beadmitted into the gardens of Paradise.Ruling: If a believer starts a nap (an act of worship that is not obligatory),and then deliberately disrupts it before its completion, this too is deemed 57. Siirah Muhammad: 47 : 32 - 3858 - - - - - -- - - - - --by Imam Abii Hanifah as nullifying the deed, and is impermissibleaccording to him. Therefore, if a person commences righteous acts thatwere initially not compulsory or obligatory, their completion, according tothis interpretation of the verse, becomes obligatory. Otherwise he wouldbe committing ibtZl-ul-ama [nullification of actions]. If anyone does thiswithout a legitimate reason or nullifies them purposely, he would be asinner, and i t would be obligatory for him to