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وَلَن يَتَمَنَّوْهُ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ

وَلَتَجِدَنَّهُمْ أَحْرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٍ وَمِنَ ٱلَّذِينَ أَشْرَكُوا۟ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

<p>This verse shows the basic weakness of the Jews which did not allow them to accept the challenge proposed in Verse 94, and thus exposes the hollowness of their claim to the blessings of the other world being reserved for them. The Holy Qur'an puts a special emphasis on the fact that the Jews loved physical life much more than did the Arab polytheists. Such an inclination should not have been surprising on the part of the latter, for, after all, they did not believe in the other world, and physical life was the be-all and end-all for them. But the Jews acknowledged the existence of the other world, and even had the illusion that they alone deserved its joys, and yet it was they who, above all others, wished to live in this world as long as possible. This very desire shows how baseless their pretention was, and how they themselves knew that they would have to face the fires of Hell in the other world, and that physical life was, as long as it lasted, a kind of protection against their final fate.</p>

This verse shows the basic weakness of the Jews which did not allow them to accept the challenge proposed in Verse 94, and thus exposes the hollowness of their claim to the blessings of the other world being reserved for them. The Holy Qur'an puts a special emphasis on the fact that the Jews loved physical life much more than did the Arab polytheists. Such an inclination should not have been surprising on the part of the latter, for, after all, they did not believe in the other world, and physical life was the be-all and end-all for them. But the Jews acknowledged the existence of the other world, and even had the illusion that they alone deserved its joys, and yet it was they who, above all others, wished to live in this world as long as possible. This very desire shows how baseless their pretention was, and how they themselves knew that they would have to face the fires of Hell in the other world, and that physical life was, as long as it lasted, a kind of protection against their final fate.

قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُۥ نَزَّلَهُۥ عَلَىٰ قَلْبِكَ بِإِذْنِ ٱللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

<p>The perversity of the Jews was very fertile, and gave them ever-new excuses for denying the Holy Prophet ﷺ . When they learnt that it was Archangel Jibra'il (علیہ السلام) (Gabriel ) who brought the Glorious Qur'an to the Holy Prophet ﷺ ، they said that the Archangel (علیہ السلام) was their enemy, as it was through him that rigorous commandments or catastrophic punishments had always descended on them,. and that for this reason they would not accept a Book which had been revealed through his agency. They also added that they could have accepted the Holy Qur'an, if the Archangel Mika'il (علیہ السلام) (Michael) had brought it down, for he is connected with rain and with divine mercy.</p><p>In refuting this argument, the Holy Qur'an points out that Jibra'il (علیہ السلام) is only a messenger, and has, acting only as a messenger, brought down the Holy Qur'an under a divine command to the Holy Prophet ﷺ . So, why should the Jews be so particular about the messenger, and not look at the Book itself? As for the Book, it confirms the earlier Books of Allah, provides guidance to men, and gives good tidings to the believers. This being what the Divine Books are meant for, the Holy Qur'an is evidently enough a Divine Book, and must, as such be obeyed. To deny it on account of one's hostility to Jibra'il (علیہ السلام) is sheer stupidity or outright perversity. Now, as for the attitude of the Jews towards Jibra'il (علیہ السلام) ، the Holy Qur'an declares that to be hostile to the angels (including Jibra'il and Mika'il (علیہما السلام) or to the prophets is tantamount to being hostile to Allah Himself. Verse 98 puts down the enemies of angels and prophets as infidels (Kafirin) in saying that Allah is the enemy of the infidels. In other words, those who deny or oppose the angels and the prophets will have their due punishment in the other world.</p><p>Maulana Ashraf ` Ali Thanavi (رح) has, in his "Bayan al-Qur'an", warned against the possibility of very grave error that may arise with regard to the statement in Verse 97 that the Archangel Jibra'il (علیہ السلام) (Gabriel ) has "brought down the Book on the heart" of the Holy Prophet ﷺ . The error would lie in drawing from this phrase the conclusion that Allah has not revealed the words of the Holy Qur'an but only the meanings. Such a supposition is quite baseless, because many verses of the Holy Qur'an itself mention the Arabic language as the vehicle of revelation in the case of this particular Book of Allah.</p><p>That should leave no room for any doubt. Moreover, the "heart" perceives words as much as it does meanings; in fact, the perceiving agent is the "heart", while the ears etc. are only its instruments. Specially, in the state of revelation, the external organs of the senses become dormant, and the heart receives even the words directly without the intervention of the ears. Although we cannot understand the nature of revelation properly, yet, choosing a mundane analogy, one can say that while dreaming in our sleep we do hear words and remember them afterwards, in spite of our external sense of hearing having been suspended while we dreamt. This example should make it easy to see that the revelation of meanings to the heart does in no way preclude the revelation of words as well. Anyhow, it is a sin - and an intellectual dishonesty - to rely on one's own conjectures in defiance of a clear and definite statement in the Holy Qur'an.</p>

The perversity of the Jews was very fertile, and gave them ever-new excuses for denying the Holy Prophet ﷺ . When they learnt that it was Archangel Jibra'il (علیہ السلام) (Gabriel ) who brought the Glorious Qur'an to the Holy Prophet ﷺ ، they said that the Archangel (علیہ السلام) was their enemy, as it was through him that rigorous commandments or catastrophic punishments had always descended on them,. and that for this reason they would not accept a Book which had been revealed through his agency. They also added that they could have accepted the Holy Qur'an, if the Archangel Mika'il (علیہ السلام) (Michael) had brought it down, for he is connected with rain and with divine mercy.In refuting this argument, the Holy Qur'an points out that Jibra'il (علیہ السلام) is only a messenger, and has, acting only as a messenger, brought down the Holy Qur'an under a divine command to the Holy Prophet ﷺ . So, why should the Jews be so particular about the messenger, and not look at the Book itself? As for the Book, it confirms the earlier Books of Allah, provides guidance to men, and gives good tidings to the believers. This being what the Divine Books are meant for, the Holy Qur'an is evidently enough a Divine Book, and must, as such be obeyed. To deny it on account of one's hostility to Jibra'il (علیہ السلام) is sheer stupidity or outright perversity. Now, as for the attitude of the Jews towards Jibra'il (علیہ السلام) ، the Holy Qur'an declares that to be hostile to the angels (including Jibra'il and Mika'il (علیہما السلام) or to the prophets is tantamount to being hostile to Allah Himself. Verse 98 puts down the enemies of angels and prophets as infidels (Kafirin) in saying that Allah is the enemy of the infidels. In other words, those who deny or oppose the angels and the prophets will have their due punishment in the other world.Maulana Ashraf ` Ali Thanavi (رح) has, in his "Bayan al-Qur'an", warned against the possibility of very grave error that may arise with regard to the statement in Verse 97 that the Archangel Jibra'il (علیہ السلام) (Gabriel ) has "brought down the Book on the heart" of the Holy Prophet ﷺ . The error would lie in drawing from this phrase the conclusion that Allah has not revealed the words of the Holy Qur'an but only the meanings. Such a supposition is quite baseless, because many verses of the Holy Qur'an itself mention the Arabic language as the vehicle of revelation in the case of this particular Book of Allah.That should leave no room for any doubt. Moreover, the "heart" perceives words as much as it does meanings; in fact, the perceiving agent is the "heart", while the ears etc. are only its instruments. Specially, in the state of revelation, the external organs of the senses become dormant, and the heart receives even the words directly without the intervention of the ears. Although we cannot understand the nature of revelation properly, yet, choosing a mundane analogy, one can say that while dreaming in our sleep we do hear words and remember them afterwards, in spite of our external sense of hearing having been suspended while we dreamt. This example should make it easy to see that the revelation of meanings to the heart does in no way preclude the revelation of words as well. Anyhow, it is a sin - and an intellectual dishonesty - to rely on one's own conjectures in defiance of a clear and definite statement in the Holy Qur'an.

مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَٰٓئِكَتِهِۦ وَرُسُلِهِۦ وَجِبْرِيلَ وَمِيكَىٰلَ فَإِنَّ ٱللَّهَ عَدُوٌّ لِّلْكَٰفِرِينَ

وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَٰتٍۭ بَيِّنَٰتٍ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَٰسِقُونَ

<p>In denying the Holy Prophet ﷺ ، the Jews used to say that no clear evidence or sign of his prophethood had been revealed to him such as they could recognize and accept. In reply to this the Holy Qur'an says that Allah has revealed a number of very clear signs and evidences of his prophethood which even they know and understand very well. So, their denial is not based on a lack of recognition or knowledge, but on their habitual disobedience, for, as a general rule, no one denies such evidence except those who are willful and stubborn in their disobedience.</p>

In denying the Holy Prophet ﷺ ، the Jews used to say that no clear evidence or sign of his prophethood had been revealed to him such as they could recognize and accept. In reply to this the Holy Qur'an says that Allah has revealed a number of very clear signs and evidences of his prophethood which even they know and understand very well. So, their denial is not based on a lack of recognition or knowledge, but on their habitual disobedience, for, as a general rule, no one denies such evidence except those who are willful and stubborn in their disobedience.

أَوَكُلَّمَا عَٰهَدُوا۟ عَهْدًا نَّبَذَهُۥ فَرِيقٌ مِّنْهُم بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ

<p>Allah had, as the Torah تورات itself reports, made the Jews take the pledge that they would have faith in the Holy Prophet ﷺ when he appeared. On being reminded of it, the Jews flatly denied even having taken such a pledge.</p><p>Commenting on this effrontery, the Holy Qur'an says that this is not the only instance of such a conduct on their part, for the Jews have, in fact, never fulfilled even those pledges which they acknowledge, and one group or another from among them has always been breaking the compacts they have entered into, especially with regard to religious matters. It can even be said that most of those who have been guilty of such gross violations, did not at all believe in the compacts which they made with Allah. Going against a pledge is only a sin and transgression, but having no faith in the pledge which one gives to Allah is outright infidelity.</p><p>The Holy Qur'an specifically speaks of one group or another breaking the pledge, and not of all the Jews. For there were some among them who did fulfil the pledges, so much so that many Jews finally accepted Sayyidna Muhammad as a true prophet, and joined the ranks of the Muslims.</p>

Allah had, as the Torah تورات itself reports, made the Jews take the pledge that they would have faith in the Holy Prophet ﷺ when he appeared. On being reminded of it, the Jews flatly denied even having taken such a pledge.Commenting on this effrontery, the Holy Qur'an says that this is not the only instance of such a conduct on their part, for the Jews have, in fact, never fulfilled even those pledges which they acknowledge, and one group or another from among them has always been breaking the compacts they have entered into, especially with regard to religious matters. It can even be said that most of those who have been guilty of such gross violations, did not at all believe in the compacts which they made with Allah. Going against a pledge is only a sin and transgression, but having no faith in the pledge which one gives to Allah is outright infidelity.The Holy Qur'an specifically speaks of one group or another breaking the pledge, and not of all the Jews. For there were some among them who did fulfil the pledges, so much so that many Jews finally accepted Sayyidna Muhammad as a true prophet, and joined the ranks of the Muslims.

وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ كِتَٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ

<p>The previous verse had told us how the breaking of pledges and disobedience had become a regular habit with the Jews. The present verse gives us the latest instance, which is the most relevant to the context.</p><p>The Torah had already given the Jews the good tidings of the coming of the Holy Prophet . When he actually came with all signs which the Torah had indicated, thus confirming the Sacred Book of the Jews, a large number of them refused to accept him as a prophet. In doing this, they were, in fact, denying the Torah itself, and behaving as if they know nothing of the prophecy, or even the Torah being a Book of Allah. Thus, they were being guilty of infidelity (Kufr) even in terms of the Torah itself.</p>

The previous verse had told us how the breaking of pledges and disobedience had become a regular habit with the Jews. The present verse gives us the latest instance, which is the most relevant to the context.The Torah had already given the Jews the good tidings of the coming of the Holy Prophet . When he actually came with all signs which the Torah had indicated, thus confirming the Sacred Book of the Jews, a large number of them refused to accept him as a prophet. In doing this, they were, in fact, denying the Torah itself, and behaving as if they know nothing of the prophecy, or even the Torah being a Book of Allah. Thus, they were being guilty of infidelity (Kufr) even in terms of the Torah itself.

وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَٰنَ وَمَا كَفَرَ سُلَيْمَٰنُ وَلَٰكِنَّ ٱلشَّيَٰطِينَ كَفَرُوا۟ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَٰرُوتَ وَمَٰرُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْءَاخِرَةِ مِنْ خَلَٰقٍ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ لَوْ كَانُوا۟ يَعْلَمُونَ

<p>In connection with these two verses, some commentators have reported certain Judaic traditions, which have given rise to a number of doubts, especially in the minds of Muslims with a Western orientation. Maulana Ashraf Thanavi has provided very simple and clear solutions to these exegetical problems, and we shall reproduce them here:</p><p>(1) The Jews were impertinent and senseless enough to attribute magic and sorcery to a prophet -- namely, Sayyidna Sulayman (علیہ السلام) (Solomon). So, in saying that they used to learn the black arts of the devils (Shayatin شیاطین), the Holy Qur'an takes care to deny, as a parenthesis, such a vile allegation against Sayyidna Sulayman (علیہ السلام) .</p><p>(2) These verses condemn the Jews for indulging in black magic. In connection with the verses, some commentators have reported a long and well-known story about a woman called Zuhrah زُہرہ ، which is not based on any authentic Islamic tradition. Those scholars who have found the story to be infringing the regulations of the Shari` ah, have rejected it as mere fiction; but those who believe that it can be interpreted so as to come in line with the Shari` ah, have not dismissed it totally. For the moment we are not concerned with the question whether the story is true or false. But what we would like to insist upon is the fact that a proper understanding does in no way depend on this story.</p><p>(3) The Jews knew very well that their indulgence in black magic was not only a sin, but also involved infidelity (Kufr کفر ). They could also see that such activities would do them no good even in this world, for their sorcery could not harm anyone except when Allah willed it so. Thus their practice went against their knowledge, and they made no use of their understanding to see this discrepancy. That is why the Holy Qur'an, to begin with, states that they "knew", and then goes on to negate this 'knowledge' by saying, "Only if they knew!" For, if one does neither act upon what one knows nor tries to understand it properly, one's knowledge is no better than ignorance.</p><p>(4) There was a time when black magic had grown very popular in the world, particularly in Babylon. Seeing its astonishing efficacy, ignorant people began to confuse its effects with the miracles of prophets, and to suppose that the two were identical in nature. Some even looked upon magicians as being holy men, and worthy of being obeyed; still others actually started learning and practising black magic as if it were a good deed bearing a divine sanction.25</p><p>25. Just as there has been a sudden outburst of enthusiasm for the occult sciences in the West since the middle of the sixties in this century, particularly in America where even the universities have been inundated by it.</p><p>In short, this extraordinary veneration for magic and magicians had become a potent source of misguidance. In order to eradicate this misunderstanding, Allah sent down to Babylon two angels, Harut and Marut, for informing the people as to the true nature of magic and as to its different forms, so that they should distinguish it from the miracles of prophets, and keep away from obeying magicians and practising magic themselves. Just as the prophethood of prophets is divinely confirmed through miracles, signs and rational or other arguments, in the same way the angelical nature of Harut and Marut was confirmed on the basis of different signs and arguments, so that people should listen attentively to them and follow their guidance.</p><p>This particular function was not assigned to the prophets for two reasons. Firstly, the need of the hour was to establish a distinction between the prophets and the magicians, and, the prophets being in a way a party to the dispute, it was proper that a third party should be the arbitrator. Secondly, the necessary distinction between the two could not, in a normal course, be defined without citing and reporting the verbal formulas employed in magic. Merely to report heretical speech is not in itself a heresy - this is a logical and rational principle, and the Shari'ah too accepts it. So, the prophets could have been allowed to cite these formulas; but, they being a manifestation of divine guidance, Allah did not ask them to perform such a function, and chose two angels for the purpose. For, Allah's commandments are of two kinds -- those pertaining to Takwin تکوین (creation and the cosmic order), and those pertaining to Tashri تشریع ' (legislation) -, and it is quite possible that sometimes the two may not seem to accord with each other. The order of creation is made up of good and evil both, and it is the angels through whom divine commandments are enforced. in this sphere. So, the angels are made to do things which, in the perspective of the cosmic order, always lead to general good, but which, in so far as they necessarily involve some kind of partial disorder, are seen to be evil -- for example, the growth and upkeep of a human tyrant, or of a harmful beast, each of which is right in the context of the order of creation, but wrong from the point of view of the order of legislation. On the other hand, the prophets are entrusted only with the functions of the legislative order, which are, in their general as well as particular applications, nothing but good.</p><p>Although, in view of the ultimate purpose, this reporting of the formulas of magic too was related to the legislative order, yet there was probability -- which even materialized -- that a reporting of such formulas could give an incentive to the practice of black magic. So, Allah preferred not to make the prophets even an indirect means of such reprehensible activities. All the same, the prophets too were made to serve the main purpose by announcing the basic regulations of the Shari'ah with regard to magic, though not the details pertaining to the minor rules derived from them, for that could have possibly given rise to temptation. We shall explain it through an analogy. The prophets have, for example, told us that it is forbidden to accept a bribe, and have also explained the nature of bribery, but have not given us the details as to how a bribe is given or taken, for a delineation of such minute details would have served only to teach men the different methods of giving or taking a bribe. Or, take an example from different branches of magic. If one utters a certain formula, one would, on getting up from the bed in the morning, find money under his pillow or in his pocket. The Shari` ah makes it quite clear that such a practice is not, in principle, legitimate, but does not specify what that formula is.</p><p>In short, the two angels came down to Babylon, and started the work assigned to them -- that is to say, they used to explain the basic principles of magic, its different forms and the specific formulas, and then used to dissuade the people from getting themselves involved in these activities or with the magicians. Their work was exactly like that of a scholar who, finding that illiterate people sometime fall into uttering heretical words or phrases on account of their ignorance, should collect in his speeches or writings all such phrases that have gained currency, and inform them as to what they must carefully avoid.</p><p>Now, all sorts of people started coming to the angels for seeking information about the nature and the specific formulas of a magic lest ignorance should lead them into error, in the matter of doctrines or that of deeds. In order to provide the correct teaching on this subject and to protect the people from error, the angels were scrupulous enough to make it a point to warn them of possible dangers in giving them the information. They insisted on making it quite clear that in allowing them to provide this kind of information to the people in general, Allah intended to put His servants through a trial, for He would see who uses this knowledge for protecting his 'Iman ایمان (faith) by recognizing evil and avoiding it, and who falls into misguidance by adopting evil that he has come to recognize as evil -- a choice which can easily lead one into Kufr کفر (infidelity) in the matter of deeds or in that of doctrines. The angels repeatedly advised them to seek this dangerous information only with a good intent and to remain steadfast in this good intent, and not to misuse the knowledge so as to earn perpetual damnation.</p><p>The angels could not be more honest and forthright. So, they explained the basic principles of magic and even the subsidiary details to all those who were ready to take the pledge to remain steadfast in their faith. Of course, if anyone broke the pledge and fell into transgression or infidelity, it was his own business, and the angels could not be held responsible for it. Some were true to their promise, while many did not fulfil the pledge, and made their knowledge of magic a means of doing harm to people -- this in itself is sin and transgression, while some modes of magic actually involve infidelity (Kufr کفر). Thus, through a misuse of their knowledge of magic, some turned into sinners and others into infidels.</p><p>Let us repeat that the angels had taught magic for the purpose of reforming the people and helping them to keep to the straight path, but those who misused this teaching did so out of their own perversity. An example would make the situation still more clear. Let us suppose that a man goes to a master of the Islamic sciences, who is an expert in the traditional branches of learning and in philosophy as well, and who also acts upon his knowledge, and this man requests the master to teach him philosophy, ancient or modern, so that he may protect himself against the doubts raised by the philosophers with regard to Islamic doctrines, and may also be able to give a satisfactory reply to those who raise such doubts. Apprehending that he might turn out to be insincere, and might finally bring the knowledge of philosophy to the aid of false and anti-Islamic ideas, the master warns him against such an eventuality, and the man takes a pledge that he would not misuse his knowledge. Having satisfied himself, the master gives him a thorough training in philosophy. But the man, contrary to his promise, begins to accept the anti-Islamic and false theorizing of philosophers as the truth. Obviously, in such a case, the teacher can in no way be held responsible for the way the pupil behaves. Similarly, there can be no room for doubting the integrity of these two angels.</p><p>Although Allah Himself knows how things were, yet one can suppose that once the angels had done the work assigned to them, they must have been recalled to the Heavens. (Bay an al-Qur'an)</p><p>What is Magic ? Definition and effects</p><p>Since the study of magic has been enjoying a weird currency in the Western countries since 1968, and has sometimes been accepted as a part of academic research, we had better consider the subject at some length from the Islamic point of view. According to the authoritative Arabic dictionary "Al-Qamus القاموس ", the word Sihr سحر (Magic) signifies an effect the cause of which is not apparent, whether the cause may actually lie in something which possesses a luminous quality (as the effect of certain phrases), or in things with an extra-sensory reality (as the effect produced by jinns and devils), or in the power of imagination (as the effect of hypnotism), or in things which are sensory yet hidden (as a magnet drawing to itself a piece of iron, when the magnet is concealed from the onlookers; or the effect of drugs, when they have been furtively administered; or the influence of stars and planets). The causes at work being numerous, the forms of magic too are numerous.</p><p>Magic and Charms</p><p>In everyday language, magic signifies those practices which involve the cooperation of jinns and devils, or the exercise of the power of imagination, or the use of certain words or phrases. It is a rationally established proposition, accepted by ancient philosophers and by some of the modern ones as well, and equally confirmed by observation and experiment, that words and phrases in themselves possess a certain efficacy, and that when certain letters, words or phrases are recited or written down for a specified number of times, they pro-duce certain specific results. Similar results are obtained by employing human hair or nails or the clothes worn by the person concerned, etc. - a practice which is usually described as the preparation of "Charms". All such things are commonly known as magic.</p><p>Sihr سحر or Magic جادو : The Islamic view</p><p>But in the terminology of the Holy Qur'an and the Hadith, Sihr سحر (magic جادو) refers to all those usual happenings which have been brought about with the active help of the devils (Shayatin شیاطین ), won over through certain practices likely to please them. There are several ways of pleasing the devils. Sometimes one sings the praises of the devils, and sometimes recites formulas of a heretical nature which deny Allah or associate others with Him.</p><p>The worship of stars and planets too gladdens their heart, as do certain evil deeds - for example, preparing a charm with the blood of a person killed unlawfully, or refusing to adopt the prescribed modes of purifying one's body, or living constantly and deliberately in a state of uncleanliness and impurity. Just as the aid of the angels can be won only through those modes of speech and action which they like (for example, remembrance of Allah, fear of Him and obedience to His commandments, cleanliness and purity, avoidance of all kinds of dirtiness, physical or otherwise, and good deeds in general), similarly the co-operation of the devils can be obtained through those modes of speech and action which are pleasant to them. That is why only those are successful in the practice of black magic who are habitually unclean and impure, avoid required purification and remembrance of Allah, and are given to all kinds of evil deeds - for example, it is usually during the period of menstruation that women become effective in the practice of black magic. So much for black magic or sorcery in the exact sense of the term. As for sleights of hand, mesmerism, hypnotism, or the tricks of jugglers, they are sometimes described as magic only by an extension of the meaning of the word, or metaphorically. (Ruh al-Ma'ani)</p><p>Kinds of Magic</p><p>In his "Mufradat al-Qur'an مفردات ", Imam Raghib al-Isfahani (رح) says that there are several kinds of magic. Firstly, there are sleights of hand, like those of jugglers, which deceive the eyes of the onlookers, but have no further substance. Then, there are ways of influencing the imagination of others through the concentration of one's own powers of thought so that they begin to see or feel things which do not really exist as happens in mesmerism or hypnotism. Such a result is sometimes obtained with the help of the devils (Shayatin) too. In speaking of the magicians of the Pharaoh فرعون ، the Holy Qur'an says: سَحَرُ‌وا أَعْيُنَ النَّاسِ They cast a spell on the eyes of the people" (7:116). Or, in another place: يُخَيَّلُ إِلَيْهِ مِن سِحْرِ‌هِمْ أَنَّهَا تَسْعَ "Through their magic Moses came to think that they (ropes turned into serpents) were running about" (20:66). Obviously, this piece of magic had to do with influencing of the imagination. The second of these verses employs a verb which has the same root as the noun Khayal خیال (thought), and hence clearly states that the ropes and the wands cast down by the magicians had neither turned serpents nor made any movement, but the imagination of Sayyidna Musa (Moses علیہ السلام) had been affected so as to see them running about in the shape of serpents. The Holy Qur'an also indicates the other way of influencing men's imaginations which involves the help of the devils (Shayatin شیاطین):"</p><p>هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ ﴿221﴾ تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ ﴿222﴾</p><p>Shall I tell you on whom the devils descend? They descend on all those who are slanderers and sinners." (26:221-222)</p><p>Still another kind of magic is that which can change the very nature of a thing - for example, turning a man into a beast or into a stone. Scholars like Imam Raghib al-Isfahani and Abu Bakr al-Jasas رحمۃ اللہ علیہما deny that magic can totally change the nature of a thing, but confine the efficacy of magic only to influencing the imagination and to deceiving the eyes of the onlookers. This is also what the Mu'tazilah thought of the matter. But most of the scholars hold that neither the Shari` ah nor any rational argument forbids the possibility of trans-substantiation or the changing of one thing into another, like a living body turning into a stone. As for the well-known principle of the classical philosophers that the change of the "essences" (Haqa`'iq حقأیق) is not possible, it concerns the "essences" of the three categories - the Impossible, the Possible and the Necessary --, for, rationally speaking, it just cannot be that something impossible should become possible, or that something possible should become impossible. And as to the Holy Qur'an putting down the magic of the Egyptian sorcerers as only an impact on the imagination, it does not necessarily mean that all the forms of magic should be no more than an influencing of the imagination. Moreover, certain scholars have seen an argument in favour of the possibility of trans-substantiation through magic in a saying of Ka` b al-Ahbar, reported by Imam Malik (رح) in his Muwatta' مؤطاء on the authority of Qa'qa' ibn Hakim: "Were it not for these phrases which I recite regularly, the Jews would have changed me into a donkey." "A donkey" is, no doubt, a usual metaphor for "a fool." But it is not proper to turn away, unnecessarily, from the literal meaning to a metaphorical one. So, the sentence means just what it says - that if the recitation of the phrases had not protected him, the Jewish sorcerers would have changed him into a donkey. The saying, thus, establishes two things. Firstly, it is possible to change a man into a donkey; secondly, the phrases he used to recite had the property of making the magic of the sorcerers lose its efficacy. On being asked what these phrases were, the scholar Ka'b al-Ahbar taught his listeners the following words of prayer:</p><p>اعوذ باللہ العظیم الذی لیس شیٔ اعظم منہ و بکلمات التامات التی لا یجاورھن بَرّولا فاجرو باسماء اللہ الحسنٰی کلھا ما علمت منھا ومالم اعلم من شرّماخلق وبرّوذرء (اخرجہ فی المؤطا، باب التعوذعند النوم)</p><p>"I seek the protection of Allah the Great, greater than whom there is none; and I seek the protection of the perfect words of Allah which no man, virtuous or wicked, can even transcend; and I seek the protection of all the Beautiful Names of Allah, those of them which I know and those which I do not know, from the evil of everything which Allah has created, to which He has given existence, and which He has spread (over the earth or the universe)."</p><p>To sum up, all the three forms of magic are possible, and can manifest themselves in actual fact.</p><p>Miracles</p><p>Now, let us turn to another important aspect of the question. Through prophets and saints certain events come into manifestation which normally and habitually never happen, and are hence designated as Kharq al-Adah خرق العادہ (contrary to the habitual). The Islamic term for the miracles of prophets is Mu’ jizat معجزات ، and for those of saints, Karamat کرامات . The effects produced by such miracles are in appearance sometimes similar to those produced by magic. This external resemblance leads some ignorant people to confuse the one with the other, and they begin to have a reverence for magicians which is totally out of place. So, one must understand the difference between the two clearly.26</p><p>26. Editorial Note on; معجزہ :Mu` jizah or Miracle: For all the unusual</p><p>events and unprecendented happenings the English language has but one word, 'Miracle' which makes it impossible for the reader in that language to mark the subtle difference in various forms of miracles. Briefly, therefore, the different forms of miracles with their distinct objections are explained here. It is hoped that this will help the readers have a clearer conception of Mu’ jizah.</p><p>These terms are used in Arabic language to define and differentiate the unprecendented happenings and here each of them is explained, so as to clearly differentiate them. Qualitatively, there is, apparently no difference in all of them.</p><p>Mu’ jizah is the unusual event which occurs at 'the hands of a prophet. It is purely an act of Allah. A prophet's own volition has no part in the working of it. For those who witness a Mu’ jizah it is compulsory to believe in it.</p><p>Karamah (کرامۃ) -- another mode of unusual happenings &gt; is also an act of Allah; it appears at the hands of a Man of Allah (ولیُ اللہ ،). The basic difference in Mu’ jizah and Karamah is that one who performs Mu’ jizah, addresses himself as a prophet, a Man of. Allah has no such claim. In both Mu jizah and Karamah the usual cause and effect link is absent. Things happen but without any cause; and there is usually a total transformation of the nature and behaviour of objects in Mu’ jizah and Karamah. at is required is a generalized belief in them. Allah chooses whoever He wills for Mu’ jizah and Karamah. No degree of stringent discipline can give the power to make the unusual happen.</p><p>Irhas ارھ اس) ) is also a kind of Karamah. It heralds the coming of a prophet. It usually occurs at the hands of the one who is closely related to the prophet: the unprecedented happenings in the the life of Mariam (علیہا السلام) ، mother of prophet ` Isa (علیہ السلام) or the various unusual events that began occurring to and around Aminah -- the blessed mother of our Holy Prophet ﷺ ; for instance, she had no pangs of birth, towards the close of the birth period she used to hear stranger voices greeting her, although she saw no one. It is compulsory to believe in such events of Irhas as have been mentioned in the Qur'an and believe in a general manner, that Irhas is usually associated with the coming of a prophet.</p><p>The Difference between Miracle and Magic</p><p>The miracles of prophets and saints are different from magic, firstly, in their respective natures, and, secondly, with regard to the signs and indications attendant upon each. As for the difference in their natures, it lies in the fact that the results produced through magic depend on the law of causality as much as do the ordinary and usual events in the physical world, the only distinction being that the causes are in the latter case quite clear or easily observable, while in the former they are different for a common man to detect. Where the causes are evident, the effects are immediately referred back to them, and the events thus produced are not considered to be astonishing, but where the causes are hidden or obscure, the events produced by them arouse wonder and amazement, and those who are ignorant of the causes readily come to believe that the things have happened in contravention of the habitual laws of the physical universe.27 What these people do not realize is that such happenings are as much due to certain causes as the habitual events - the cause in the case of extraordinary happenings often being the activity of a jinn or a devil (Shaytan). For example, a letter suddenly falls in front of a man, and on reading it he finds that the letter has been written just this day and is coming from a distance of ten thousand miles. Now, the onlookers would call it a "supernatural" event, for they do not know that Allah has given the power of doing such things to jinns and devils. Once one comes to understand the means through which things of this nature take place, one would no longer see them as "supernatural", or even as being contrary to "habit". In short, all the results obtained through magical practices are, in fact, due to the operation of physical causes, but in the eyes of common people they acquire the illusory appearance of "supernatural" events, simply because the operative causes are hidden from them.</p><p>27. In the West, they describe such events as being "supernatural", although the Latin word Natura, which is the equivalent of the Greek word Phusis, does, at least in its original sense, cover all that has been created, whether it lies in the domain studied by empirical science or beyond it.</p><p>On the other hand, miracles happen directly under divine command without the intervention of physical causes. For example, the Holy Qur'an tells us how the tyrant Namrud نمرود (Nimrod) threw Sayyidna Ibrahim (Abraham علیہ السلام) into a blazing fire, and how Allah commanded the fire to grow cold for him, but not so cold as to do him harm -- and the fire obeyed the command, and, instead of scorching him, provided a place of safety.</p><p>This was a direct divine act, and hence a miracle. Now, we sometimes hear of men who, having applied certain chemicals to their body, can enter a fire without being scorched. This is not a miracle, for the operative cause is of a physical nature - that is, the chemicals. These chemicals are not known to people in general, and they are deluded into believing such a performance to be a °°supernatural" event going beyond the realm of "the habitual". The Holy Qur'an itself leaves no doubt as to a miracle being directly an act of Allah Himself. In the Battle of Badr بدر ، the Holy Prophet ﷺ took up a handful of pebbles, and threw them at the army of the infidels, which blinded their eyes. Referring to this miracle, the Holy Qur'an says: مَا رَ‌مَيْتَ إِذْ رَ‌مَيْتَ وَلَـٰكِنَّ اللَّـهَ رَ‌مَىٰ ۚ:"When you threw (the pebbles), it was not you who threw, but Allah who threw (them) " (8:17). The statement is explicit enough, and means that the miraculous result produced by a handful of pebbles was not the work of the Holy Prophet ﷺ ، but the act of Allah Himself.</p><p>Miracle and Magic: How to distinguish between them?</p><p>Having explained the difference between the nature of a miracle and that of magic, we must now turn to another important question --the results produced by each of them being in appearance the same, how is the common man to know the difference between the two? In fact, Allah has given to each certain characteristic features which can help the common man to distinguish miracles from magic. Firstly, miracles are manifested through those whom everyone knows to be clean in body, pure in deeds and God-fearing. On the contrary, magic shows its effectiveness through those who are unclean in body, dirty in deeds, shunning the worship of Allah and His remembrance. This is a distinction which everyone can observe with his own eyes. Secondly, Allah has so ordained things that if a man pretends to be a prophet and claims to perform miracles, and yet tries to practise magic, his magic is never effective, but he can be effective in magic so long as he does not lay a claim to prophethood.</p><p>Magic جادو and Prophets (علیہم السلام)</p><p>As to the question whether magic can have an effect on prophets, we shall say that it can. As we have explained above, magic operates through physical causes, and prophets are not immune to the influence of physical causes. Just as they feel the effects of hunger and thirst, fall ill and get healed through the operation of apparent physical causes, in the same way they can be affected by the hidden operations of magic, which are no less physical. Let us add that being affected by magic does in no way go against the dignity of the station of prophethood -- no more than would thirst or hunger. Authentic ahadith report that the Holy Prophet ﷺ was affected by the magic spell cast by the Jews, that he came to know of it through revelation, and that he took certain measures to free himself of its effects. The Holy Qur'an too tells us how Sayyidna Musa (علیہ السلام) (Moses) experienced the effects of magic when the sorcerers cast a spell on his eyes, and the ropes and the sticks thrown by them began to look like running serpents, so that he was really frightened (20:66, 67).</p><p>Injunctions of the Shari'ah with regard to Magic</p><p>As we have already said, Sihr جادو (magic), in the terminology of the Holy Qur'an and the Hadith, refers only to those practices in which one seeks the help of jinns and devils (Shayatin شیاطین ) by gaining their pleasure through the adoption of certain phrases or actions that involve infidelity (Kufr کفر ) and association (Shirk شرک ) or sin and transgression, and thus brings about certain extraordinary and unusual events. The magic of Babylon, mentioned in the Holy Qur'an, was just this, and it is this form of magic which it condemns as infidelity or Kufr (Jassa). According to Abu Mansur, the most valid and correct view in this respect is that each and every form of magic does not, unconditionally and absolutely, constitute infidelity, but only that form which employs actions or speech contrary to the tenets of faith ('Iman ایمان ). (Ruh al-Ma'ani)</p><p>As everyone knows, the Holy Qur'an and the Hadith repeatedly enjoin upon the Muslims to consider the Shayatin شیطان as one's enemies, to hate them and to curse them. Seeking to please them and to win their friendship, in contravention of such clear commandments, is in itself a sin. Moreover, they are pleased only when one indulges in Kufr کفر (infidelity) or Shirk شرک (association), and thus forfeits one's faith ('Iman ایمان ) altogether, or at least in disobedience and transgression, displeasing Allah and His angels by wallowing in dirt and impurity -- which becomes an additional sin. And if one makes use of magic for doing some harm to a human being unlawfully, it is still one more sin.</p><p>Thus, what the Holy Qur'an and the Hadith call Sihr جادو can never be free either of infidelity in the matter of faith, or at least of infidelity in the matter of actions. If, in order to please the Shayatin شیطان ، one adopts actions or speech involving infidelity or association, one would be committing an act' of real infidelity in the matter of faith; and even if one manages to avoid infidelity and association in speech or action, but indulges in other sinful activities, one would not remain free from infidelity in the matter of actions. This is what the Holy Qur'an means when, in the present verses, it designates magic as Kufr کفر .</p><p>To sum up, when magic employs actions or speech involving infidelity (such as seeking the help of Shayatin شیاطین ، or believing the stars and the planets to be effective in themselves, or claiming prophethood by presenting the results of magical procedures as miracles, etc), such a magic, according to the consensus, constitutes infidelity; and when magic does not involve acts of infidelity but only the commission of sinful acts, such a magic is a major sin.</p><p>Now, let us add some subsidiary injunctions with regard to magic.</p><p>(1) Since magic is not usually free from infidelity in the matter of faith or in that of action, it necessarily follows that it is forbidden to learn or teach or practice it. Some jurists, however, allow one to learn magic for the purpose of protecting Muslims from harm, but one must not try to learn more than is necessary.</p><p>(2) If in preparing charms and amulets the help of Jinns and Shayatin شیاطین has been sought, they too come under the category of Sihr جادو ، and are thus forbidden. If the words employed in the charms are vague, and one does not exactly know what they mean but suspects that they are invocations addressed to idols or Shayatin شیاطین ، even such charms are forbidden.</p><p>(3) As for the other forms of magic beside the Sihr جادو ، like that of Babylon, condemned by the Holy Qur'an and the Hadith, if they involve Kufr and Shirk in some way, they too are forbidden.</p><p>(4) If there is a form of magic which employs words or actions or other elements to which the Shari` ah does not object, then it is permissible on condition that it is not used for a purpose which the Shari'ah forbids.</p><p>(5) It is permissible to use the verses of the Holy Qur'an, or the Divine Names or the words of the Hadith in preparing charms and amulets, or as a recitation or invocation for gaining divine help in order to attain a desired end. But if such a use of the sacred texts or words is made for a reprehensible purpose, like doing harm to someone without an excuse, even that is forbidden. (Shami, Fatawa Qadi Khan)</p><p>A doctrinal point</p><p>Verse 102 says: "They could not thus do any harm to anyone, except with the permission of Allah". This shows that causes in themselves and by themselves cannot produce the effects one usually associates with them, and it is Allah who creates the effects as much as the causes. (Bayan al-Qur'an)</p>

In connection with these two verses, some commentators have reported certain Judaic traditions, which have given rise to a number of doubts, especially in the minds of Muslims with a Western orientation. Maulana Ashraf Thanavi has provided very simple and clear solutions to these exegetical problems, and we shall reproduce them here:(1) The Jews were impertinent and senseless enough to attribute magic and sorcery to a prophet -- namely, Sayyidna Sulayman (علیہ السلام) (Solomon). So, in saying that they used to learn the black arts of the devils (Shayatin شیاطین), the Holy Qur'an takes care to deny, as a parenthesis, such a vile allegation against Sayyidna Sulayman (علیہ السلام) .(2) These verses condemn the Jews for indulging in black magic. In connection with the verses, some commentators have reported a long and well-known story about a woman called Zuhrah زُہرہ ، which is not based on any authentic Islamic tradition. Those scholars who have found the story to be infringing the regulations of the Shari` ah, have rejected it as mere fiction; but those who believe that it can be interpreted so as to come in line with the Shari` ah, have not dismissed it totally. For the moment we are not concerned with the question whether the story is true or false. But what we would like to insist upon is the fact that a proper understanding does in no way depend on this story.(3) The Jews knew very well that their indulgence in black magic was not only a sin, but also involved infidelity (Kufr کفر ). They could also see that such activities would do them no good even in this world, for their sorcery could not harm anyone except when Allah willed it so. Thus their practice went against their knowledge, and they made no use of their understanding to see this discrepancy. That is why the Holy Qur'an, to begin with, states that they "knew", and then goes on to negate this 'knowledge' by saying, "Only if they knew!" For, if one does neither act upon what one knows nor tries to understand it properly, one's knowledge is no better than ignorance.(4) There was a time when black magic had grown very popular in the world, particularly in Babylon. Seeing its astonishing efficacy, ignorant people began to confuse its effects with the miracles of prophets, and to suppose that the two were identical in nature. Some even looked upon magicians as being holy men, and worthy of being obeyed; still others actually started learning and practising black magic as if it were a good deed bearing a divine sanction.2525. Just as there has been a sudden outburst of enthusiasm for the occult sciences in the West since the middle of the sixties in this century, particularly in America where even the universities have been inundated by it.In short, this extraordinary veneration for magic and magicians had become a potent source of misguidance. In order to eradicate this misunderstanding, Allah sent down to Babylon two angels, Harut and Marut, for informing the people as to the true nature of magic and as to its different forms, so that they should distinguish it from the miracles of prophets, and keep away from obeying magicians and practising magic themselves. Just as the prophethood of prophets is divinely confirmed through miracles, signs and rational or other arguments, in the same way the angelical nature of Harut and Marut was confirmed on the basis of different signs and arguments, so that people should listen attentively to them and follow their guidance.This particular function was not assigned to the prophets for two reasons. Firstly, the need of the hour was to establish a distinction between the prophets and the magicians, and, the prophets being in a way a party to the dispute, it was proper that a third party should be the arbitrator. Secondly, the necessary distinction between the two could not, in a normal course, be defined without citing and reporting the verbal formulas employed in magic. Merely to report heretical speech is not in itself a heresy - this is a logical and rational principle, and the Shari'ah too accepts it. So, the prophets could have been allowed to cite these formulas; but, they being a manifestation of divine guidance, Allah did not ask them to perform such a function, and chose two angels for the purpose. For, Allah's commandments are of two kinds -- those pertaining to Takwin تکوین (creation and the cosmic order), and those pertaining to Tashri تشریع ' (legislation) -, and it is quite possible that sometimes the two may not seem to accord with each other. The order of creation is made up of good and evil both, and it is the angels through whom divine commandments are enforced. in this sphere. So, the angels are made to do things which, in the perspective of the cosmic order, always lead to general good, but which, in so far as they necessarily involve some kind of partial disorder, are seen to be evil -- for example, the growth and upkeep of a human tyrant, or of a harmful beast, each of which is right in the context of the order of creation, but wrong from the point of view of the order of legislation. On the other hand, the prophets are entrusted only with the functions of the legislative order, which are, in their general as well as particular applications, nothing but good.Although, in view of the ultimate purpose, this reporting of the formulas of magic too was related to the legislative order, yet there was probability -- which even materialized -- that a reporting of such formulas could give an incentive to the practice of black magic. So, Allah preferred not to make the prophets even an indirect means of such reprehensible activities. All the same, the prophets too were made to serve the main purpose by announcing the basic regulations of the Shari'ah with regard to magic, though not the details pertaining to the minor rules derived from them, for that could have possibly given rise to temptation. We shall explain it through an analogy. The prophets have, for example, told us that it is forbidden to accept a bribe, and have also explained the nature of bribery, but have not given us the details as to how a bribe is given or taken, for a delineation of such minute details would have served only to teach men the different methods of giving or taking a bribe. Or, take an example from different branches of magic. If one utters a certain formula, one would, on getting up from the bed in the morning, find money under his pillow or in his pocket. The Shari` ah makes it quite clear that such a practice is not, in principle, legitimate, but does not specify what that formula is.In short, the two angels came down to Babylon, and started the work assigned to them -- that is to say, they used to explain the basic principles of magic, its different forms and the specific formulas, and then used to dissuade the people from getting themselves involved in these activities or with the magicians. Their work was exactly like that of a scholar who, finding that illiterate people sometime fall into uttering heretical words or phrases on account of their ignorance, should collect in his speeches or writings all such phrases that have gained currency, and inform them as to what they must carefully avoid.Now, all sorts of people started coming to the angels for seeking information about the nature and the specific formulas of a magic lest ignorance should lead them into error, in the matter of doctrines or that of deeds. In order to provide the correct teaching on this subject and to protect the people from error, the angels were scrupulous enough to make it a point to warn them of possible dangers in giving them the information. They insisted on making it quite clear that in allowing them to provide this kind of information to the people in general, Allah intended to put His servants through a trial, for He would see who uses this knowledge for protecting his 'Iman ایمان (faith) by recognizing evil and avoiding it, and who falls into misguidance by adopting evil that he has come to recognize as evil -- a choice which can easily lead one into Kufr کفر (infidelity) in the matter of deeds or in that of doctrines. The angels repeatedly advised them to seek this dangerous information only with a good intent and to remain steadfast in this good intent, and not to misuse the knowledge so as to earn perpetual damnation.The angels could not be more honest and forthright. So, they explained the basic principles of magic and even the subsidiary details to all those who were ready to take the pledge to remain steadfast in their faith. Of course, if anyone broke the pledge and fell into transgression or infidelity, it was his own business, and the angels could not be held responsible for it. Some were true to their promise, while many did not fulfil the pledge, and made their knowledge of magic a means of doing harm to people -- this in itself is sin and transgression, while some modes of magic actually involve infidelity (Kufr کفر). Thus, through a misuse of their knowledge of magic, some turned into sinners and others into infidels.Let us repeat that the angels had taught magic for the purpose of reforming the people and helping them to keep to the straight path, but those who misused this teaching did so out of their own perversity. An example would make the situation still more clear. Let us suppose that a man goes to a master of the Islamic sciences, who is an expert in the traditional branches of learning and in philosophy as well, and who also acts upon his knowledge, and this man requests the master to teach him philosophy, ancient or modern, so that he may protect himself against the doubts raised by the philosophers with regard to Islamic doctrines, and may also be able to give a satisfactory reply to those who raise such doubts. Apprehending that he might turn out to be insincere, and might finally bring the knowledge of philosophy to the aid of false and anti-Islamic ideas, the master warns him against such an eventuality, and the man takes a pledge that he would not misuse his knowledge. Having satisfied himself, the master gives him a thorough training in philosophy. But the man, contrary to his promise, begins to accept the anti-Islamic and false theorizing of philosophers as the truth. Obviously, in such a case, the teacher can in no way be held responsible for the way the pupil behaves. Similarly, there can be no room for doubting the integrity of these two angels.Although Allah Himself knows how things were, yet one can suppose that once the angels had done the work assigned to them, they must have been recalled to the Heavens. (Bay an al-Qur'an)What is Magic ? Definition and effectsSince the study of magic has been enjoying a weird currency in the Western countries since 1968, and has sometimes been accepted as a part of academic research, we had better consider the subject at some length from the Islamic point of view. According to the authoritative Arabic dictionary "Al-Qamus القاموس ", the word Sihr سحر (Magic) signifies an effect the cause of which is not apparent, whether the cause may actually lie in something which possesses a luminous quality (as the effect of certain phrases), or in things with an extra-sensory reality (as the effect produced by jinns and devils), or in the power of imagination (as the effect of hypnotism), or in things which are sensory yet hidden (as a magnet drawing to itself a piece of iron, when the magnet is concealed from the onlookers; or the effect of drugs, when they have been furtively administered; or the influence of stars and planets). The causes at work being numerous, the forms of magic too are numerous.Magic and CharmsIn everyday language, magic signifies those practices which involve the cooperation of jinns and devils, or the exercise of the power of imagination, or the use of certain words or phrases. It is a rationally established proposition, accepted by ancient philosophers and by some of the modern ones as well, and equally confirmed by observation and experiment, that words and phrases in themselves possess a certain efficacy, and that when certain letters, words or phrases are recited or written down for a specified number of times, they pro-duce certain specific results. Similar results are obtained by employing human hair or nails or the clothes worn by the person concerned, etc. - a practice which is usually described as the preparation of "Charms". All such things are commonly known as magic.Sihr سحر or Magic جادو : The Islamic viewBut in the terminology of the Holy Qur'an and the Hadith, Sihr سحر (magic جادو) refers to all those usual happenings which have been brought about with the active help of the devils (Shayatin شیاطین ), won over through certain practices likely to please them. There are several ways of pleasing the devils. Sometimes one sings the praises of the devils, and sometimes recites formulas of a heretical nature which deny Allah or associate others with Him.The worship of stars and planets too gladdens their heart, as do certain evil deeds - for example, preparing a charm with the blood of a person killed unlawfully, or refusing to adopt the prescribed modes of purifying one's body, or living constantly and deliberately in a state of uncleanliness and impurity. Just as the aid of the angels can be won only through those modes of speech and action which they like (for example, remembrance of Allah, fear of Him and obedience to His commandments, cleanliness and purity, avoidance of all kinds of dirtiness, physical or otherwise, and good deeds in general), similarly the co-operation of the devils can be obtained through those modes of speech and action which are pleasant to them. That is why only those are successful in the practice of black magic who are habitually unclean and impure, avoid required purification and remembrance of Allah, and are given to all kinds of evil deeds - for example, it is usually during the period of menstruation that women become effective in the practice of black magic. So much for black magic or sorcery in the exact sense of the term. As for sleights of hand, mesmerism, hypnotism, or the tricks of jugglers, they are sometimes described as magic only by an extension of the meaning of the word, or metaphorically. (Ruh al-Ma'ani)Kinds of MagicIn his "Mufradat al-Qur'an مفردات ", Imam Raghib al-Isfahani (رح) says that there are several kinds of magic. Firstly, there are sleights of hand, like those of jugglers, which deceive the eyes of the onlookers, but have no further substance. Then, there are ways of influencing the imagination of others through the concentration of one's own powers of thought so that they begin to see or feel things which do not really exist as happens in mesmerism or hypnotism. Such a result is sometimes obtained with the help of the devils (Shayatin) too. In speaking of the magicians of the Pharaoh فرعون ، the Holy Qur'an says: سَحَرُ‌وا أَعْيُنَ النَّاسِ They cast a spell on the eyes of the people" (7:116). Or, in another place: يُخَيَّلُ إِلَيْهِ مِن سِحْرِ‌هِمْ أَنَّهَا تَسْعَ "Through their magic Moses came to think that they (ropes turned into serpents) were running about" (20:66). Obviously, this piece of magic had to do with influencing of the imagination. The second of these verses employs a verb which has the same root as the noun Khayal خیال (thought), and hence clearly states that the ropes and the wands cast down by the magicians had neither turned serpents nor made any movement, but the imagination of Sayyidna Musa (Moses علیہ السلام) had been affected so as to see them running about in the shape of serpents. The Holy Qur'an also indicates the other way of influencing men's imaginations which involves the help of the devils (Shayatin شیاطین):"هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ الشَّيَاطِينُ ﴿221﴾ تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ ﴿222﴾Shall I tell you on whom the devils descend? They descend on all those who are slanderers and sinners." (26:221-222)Still another kind of magic is that which can change the very nature of a thing - for example, turning a man into a beast or into a stone. Scholars like Imam Raghib al-Isfahani and Abu Bakr al-Jasas رحمۃ اللہ علیہما deny that magic can totally change the nature of a thing, but confine the efficacy of magic only to influencing the imagination and to deceiving the eyes of the onlookers. This is also what the Mu'tazilah thought of the matter. But most of the scholars hold that neither the Shari` ah nor any rational argument forbids the possibility of trans-substantiation or the changing of one thing into another, like a living body turning into a stone. As for the well-known principle of the classical philosophers that the change of the "essences" (Haqa`'iq حقأیق) is not possible, it concerns the "essences" of the three categories - the Impossible, the Possible and the Necessary --, for, rationally speaking, it just cannot be that something impossible should become possible, or that something possible should become impossible. And as to the Holy Qur'an putting down the magic of the Egyptian sorcerers as only an impact on the imagination, it does not necessarily mean that all the forms of magic should be no more than an influencing of the imagination. Moreover, certain scholars have seen an argument in favour of the possibility of trans-substantiation through magic in a saying of Ka` b al-Ahbar, reported by Imam Malik (رح) in his Muwatta' مؤطاء on the authority of Qa'qa' ibn Hakim: "Were it not for these phrases which I recite regularly, the Jews would have changed me into a donkey." "A donkey" is, no doubt, a usual metaphor for "a fool." But it is not proper to turn away, unnecessarily, from the literal meaning to a metaphorical one. So, the sentence means just what it says - that if the recitation of the phrases had not protected him, the Jewish sorcerers would have changed him into a donkey. The saying, thus, establishes two things. Firstly, it is possible to change a man into a donkey; secondly, the phrases he used to recite had the property of making the magic of the sorcerers lose its efficacy. On being asked what these phrases were, the scholar Ka'b al-Ahbar taught his listeners the following words of prayer:اعوذ باللہ العظیم الذی لیس شیٔ اعظم منہ و بکلمات التامات التی لا یجاورھن بَرّولا فاجرو باسماء اللہ الحسنٰی کلھا ما علمت منھا ومالم اعلم من شرّماخلق وبرّوذرء (اخرجہ فی المؤطا، باب التعوذعند النوم)"I seek the protection of Allah the Great, greater than whom there is none; and I seek the protection of the perfect words of Allah which no man, virtuous or wicked, can even transcend; and I seek the protection of all the Beautiful Names of Allah, those of them which I know and those which I do not know, from the evil of everything which Allah has created, to which He has given existence, and which He has spread (over the earth or the universe)."To sum up, all the three forms of magic are possible, and can manifest themselves in actual fact.MiraclesNow, let us turn to another important aspect of the question. Through prophets and saints certain events come into manifestation which normally and habitually never happen, and are hence designated as Kharq al-Adah خرق العادہ (contrary to the habitual). The Islamic term for the miracles of prophets is Mu’ jizat معجزات ، and for those of saints, Karamat کرامات . The effects produced by such miracles are in appearance sometimes similar to those produced by magic. This external resemblance leads some ignorant people to confuse the one with the other, and they begin to have a reverence for magicians which is totally out of place. So, one must understand the difference between the two clearly.2626. Editorial Note on; معجزہ :Mu` jizah or Miracle: For all the unusualevents and unprecendented happenings the English language has but one word, 'Miracle' which makes it impossible for the reader in that language to mark the subtle difference in various forms of miracles. Briefly, therefore, the different forms of miracles with their distinct objections are explained here. It is hoped that this will help the readers have a clearer conception of Mu’ jizah.These terms are used in Arabic language to define and differentiate the unprecendented happenings and here each of them is explained, so as to clearly differentiate them. Qualitatively, there is, apparently no difference in all of them.Mu’ jizah is the unusual event which occurs at 'the hands of a prophet. It is purely an act of Allah. A prophet's own volition has no part in the working of it. For those who witness a Mu’ jizah it is compulsory to believe in it.Karamah (کرامۃ) -- another mode of unusual happenings > is also an act of Allah; it appears at the hands of a Man of Allah (ولیُ اللہ ،). The basic difference in Mu’ jizah and Karamah is that one who performs Mu’ jizah, addresses himself as a prophet, a Man of. Allah has no such claim. In both Mu jizah and Karamah the usual cause and effect link is absent. Things happen but without any cause; and there is usually a total transformation of the nature and behaviour of objects in Mu’ jizah and Karamah. at is required is a generalized belief in them. Allah chooses whoever He wills for Mu’ jizah and Karamah. No degree of stringent discipline can give the power to make the unusual happen.Irhas ارھ اس) ) is also a kind of Karamah. It heralds the coming of a prophet. It usually occurs at the hands of the one who is closely related to the prophet: the unprecedented happenings in the the life of Mariam (علیہا السلام) ، mother of prophet ` Isa (علیہ السلام) or the various unusual events that began occurring to and around Aminah -- the blessed mother of our Holy Prophet ﷺ ; for instance, she had no pangs of birth, towards the close of the birth period she used to hear stranger voices greeting her, although she saw no one. It is compulsory to believe in such events of Irhas as have been mentioned in the Qur'an and believe in a general manner, that Irhas is usually associated with the coming of a prophet.The Difference between Miracle and MagicThe miracles of prophets and saints are different from magic, firstly, in their respective natures, and, secondly, with regard to the signs and indications attendant upon each. As for the difference in their natures, it lies in the fact that the results produced through magic depend on the law of causality as much as do the ordinary and usual events in the physical world, the only distinction being that the causes are in the latter case quite clear or easily observable, while in the former they are different for a common man to detect. Where the causes are evident, the effects are immediately referred back to them, and the events thus produced are not considered to be astonishing, but where the causes are hidden or obscure, the events produced by them arouse wonder and amazement, and those who are ignorant of the causes readily come to believe that the things have happened in contravention of the habitual laws of the physical universe.27 What these people do not realize is that such happenings are as much due to certain causes as the habitual events - the cause in the case of extraordinary happenings often being the activity of a jinn or a devil (Shaytan). For example, a letter suddenly falls in front of a man, and on reading it he finds that the letter has been written just this day and is coming from a distance of ten thousand miles. Now, the onlookers would call it a "supernatural" event, for they do not know that Allah has given the power of doing such things to jinns and devils. Once one comes to understand the means through which things of this nature take place, one would no longer see them as "supernatural", or even as being contrary to "habit". In short, all the results obtained through magical practices are, in fact, due to the operation of physical causes, but in the eyes of common people they acquire the illusory appearance of "supernatural" events, simply because the operative causes are hidden from them.27. In the West, they describe such events as being "supernatural", although the Latin word Natura, which is the equivalent of the Greek word Phusis, does, at least in its original sense, cover all that has been created, whether it lies in the domain studied by empirical science or beyond it.On the other hand, miracles happen directly under divine command without the intervention of physical causes. For example, the Holy Qur'an tells us how the tyrant Namrud نمرود (Nimrod) threw Sayyidna Ibrahim (Abraham علیہ السلام) into a blazing fire, and how Allah commanded the fire to grow cold for him, but not so cold as to do him harm -- and the fire obeyed the command, and, instead of scorching him, provided a place of safety.This was a direct divine act, and hence a miracle. Now, we sometimes hear of men who, having applied certain chemicals to their body, can enter a fire without being scorched. This is not a miracle, for the operative cause is of a physical nature - that is, the chemicals. These chemicals are not known to people in general, and they are deluded into believing such a performance to be a °°supernatural" event going beyond the realm of "the habitual". The Holy Qur'an itself leaves no doubt as to a miracle being directly an act of Allah Himself. In the Battle of Badr بدر ، the Holy Prophet ﷺ took up a handful of pebbles, and threw them at the army of the infidels, which blinded their eyes. Referring to this miracle, the Holy Qur'an says: مَا رَ‌مَيْتَ إِذْ رَ‌مَيْتَ وَلَـٰكِنَّ اللَّـهَ رَ‌مَىٰ ۚ:"When you threw (the pebbles), it was not you who threw, but Allah who threw (them) " (8:17). The statement is explicit enough, and means that the miraculous result produced by a handful of pebbles was not the work of the Holy Prophet ﷺ ، but the act of Allah Himself.Miracle and Magic: How to distinguish between them?Having explained the difference between the nature of a miracle and that of magic, we must now turn to another important question --the results produced by each of them being in appearance the same, how is the common man to know the difference between the two? In fact, Allah has given to each certain characteristic features which can help the common man to distinguish miracles from magic. Firstly, miracles are manifested through those whom everyone knows to be clean in body, pure in deeds and God-fearing. On the contrary, magic shows its effectiveness through those who are unclean in body, dirty in deeds, shunning the worship of Allah and His remembrance. This is a distinction which everyone can observe with his own eyes. Secondly, Allah has so ordained things that if a man pretends to be a prophet and claims to perform miracles, and yet tries to practise magic, his magic is never effective, but he can be effective in magic so long as he does not lay a claim to prophethood.Magic جادو and Prophets (علیہم السلام)As to the question whether magic can have an effect on prophets, we shall say that it can. As we have explained above, magic operates through physical causes, and prophets are not immune to the influence of physical causes. Just as they feel the effects of hunger and thirst, fall ill and get healed through the operation of apparent physical causes, in the same way they can be affected by the hidden operations of magic, which are no less physical. Let us add that being affected by magic does in no way go against the dignity of the station of prophethood -- no more than would thirst or hunger. Authentic ahadith report that the Holy Prophet ﷺ was affected by the magic spell cast by the Jews, that he came to know of it through revelation, and that he took certain measures to free himself of its effects. The Holy Qur'an too tells us how Sayyidna Musa (علیہ السلام) (Moses) experienced the effects of magic when the sorcerers cast a spell on his eyes, and the ropes and the sticks thrown by them began to look like running serpents, so that he was really frightened (20:66, 67).Injunctions of the Shari'ah with regard to MagicAs we have already said, Sihr جادو (magic), in the terminology of the Holy Qur'an and the Hadith, refers only to those practices in which one seeks the help of jinns and devils (Shayatin شیاطین ) by gaining their pleasure through the adoption of certain phrases or actions that involve infidelity (Kufr کفر ) and association (Shirk شرک ) or sin and transgression, and thus brings about certain extraordinary and unusual events. The magic of Babylon, mentioned in the Holy Qur'an, was just this, and it is this form of magic which it condemns as infidelity or Kufr (Jassa). According to Abu Mansur, the most valid and correct view in this respect is that each and every form of magic does not, unconditionally and absolutely, constitute infidelity, but only that form which employs actions or speech contrary to the tenets of faith ('Iman ایمان ). (Ruh al-Ma'ani)As everyone knows, the Holy Qur'an and the Hadith repeatedly enjoin upon the Muslims to consider the Shayatin شیطان as one's enemies, to hate them and to curse them. Seeking to please them and to win their friendship, in contravention of such clear commandments, is in itself a sin. Moreover, they are pleased only when one indulges in Kufr کفر (infidelity) or Shirk شرک (association), and thus forfeits one's faith ('Iman ایمان ) altogether, or at least in disobedience and transgression, displeasing Allah and His angels by wallowing in dirt and impurity -- which becomes an additional sin. And if one makes use of magic for doing some harm to a human being unlawfully, it is still one more sin.Thus, what the Holy Qur'an and the Hadith call Sihr جادو can never be free either of infidelity in the matter of faith, or at least of infidelity in the matter of actions. If, in order to please the Shayatin شیطان ، one adopts actions or speech involving infidelity or association, one would be committing an act' of real infidelity in the matter of faith; and even if one manages to avoid infidelity and association in speech or action, but indulges in other sinful activities, one would not remain free from infidelity in the matter of actions. This is what the Holy Qur'an means when, in the present verses, it designates magic as Kufr کفر .To sum up, when magic employs actions or speech involving infidelity (such as seeking the help of Shayatin شیاطین ، or believing the stars and the planets to be effective in themselves, or claiming prophethood by presenting the results of magical procedures as miracles, etc), such a magic, according to the consensus, constitutes infidelity; and when magic does not involve acts of infidelity but only the commission of sinful acts, such a magic is a major sin.Now, let us add some subsidiary injunctions with regard to magic.(1) Since magic is not usually free from infidelity in the matter of faith or in that of action, it necessarily follows that it is forbidden to learn or teach or practice it. Some jurists, however, allow one to learn magic for the purpose of protecting Muslims from harm, but one must not try to learn more than is necessary.(2) If in preparing charms and amulets the help of Jinns and Shayatin شیاطین has been sought, they too come under the category of Sihr جادو ، and are thus forbidden. If the words employed in the charms are vague, and one does not exactly know what they mean but suspects that they are invocations addressed to idols or Shayatin شیاطین ، even such charms are forbidden.(3) As for the other forms of magic beside the Sihr جادو ، like that of Babylon, condemned by the Holy Qur'an and the Hadith, if they involve Kufr and Shirk in some way, they too are forbidden.(4) If there is a form of magic which employs words or actions or other elements to which the Shari` ah does not object, then it is permissible on condition that it is not used for a purpose which the Shari'ah forbids.(5) It is permissible to use the verses of the Holy Qur'an, or the Divine Names or the words of the Hadith in preparing charms and amulets, or as a recitation or invocation for gaining divine help in order to attain a desired end. But if such a use of the sacred texts or words is made for a reprehensible purpose, like doing harm to someone without an excuse, even that is forbidden. (Shami, Fatawa Qadi Khan)A doctrinal pointVerse 102 says: "They could not thus do any harm to anyone, except with the permission of Allah". This shows that causes in themselves and by themselves cannot produce the effects one usually associates with them, and it is Allah who creates the effects as much as the causes. (Bayan al-Qur'an)

وَلَوْ أَنَّهُمْ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَمَثُوبَةٌ مِّنْ عِندِ ٱللَّهِ خَيْرٌ لَّوْ كَانُوا۟ يَعْلَمُونَ

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَٰعِنَا وَقُولُوا۟ ٱنظُرْنَا وَٱسْمَعُوا۟ وَلِلْكَٰفِرِينَ عَذَابٌ أَلِيمٌ

<p>Among other perversities, some of the Jews invented a new mischief. When they presented themselves before the Holy Prophet ﷺ they would address him with the word Ra` ina رَ‌اعِنَا ، which, in Arabic, means "be mindful of us", but is, in Hebrew, a curse. The latter is what they intended, but the Arabs, not knowing Hebrew, could not see the point, and some Muslims too, with the Arabic sense of the word in mind, began to address the Holy Prophet ﷺ in the same manner to the great glee of the Jews who had thus found a way of insulting him openly, and had even tricked the Muslims into joining them. In order to frustrate the design of the Jews, the Holy Qur'an commands the Muslims to use the word Unzurna انظُرْ‌نَا instead of Ra'ina رَ‌اعِنَا ، for the meanings of the two words are the same in Arabic. The verse also announces a dire punishment to the Jews for showing disrespect to the Holy Prophet ﷺ and for trying to be clever with him.</p><p>The verse describes the insolent Jews as Kafirin کافرون (infidels), which means that being intentionally disrespectful towards a prophet even in an indirect manner constitutes infidelity.</p><p>The verse shows that if a perfectly legitimate action on one's part provides room for others to commit illegitimate actions, even the legitimate action no longer remains lawful for one. For example, if a permissible action on the part of a scholar is likely to lead the ignorant into error and to induce them to do impermissible things, that permissible action will then become forbidden for him, provided that the action concerned is not essential according to the Shari'ah and is not included among its objects. The Holy Qur'an and the Hadith provide many instances of this nature. For example, before the advent of Islam the Quraysh قریش had, in rebuilding the Ka'bah کعبہ ، made certain modifications in the design set by Sayyidna Ibrahim (Abraham علیہ السلام). A hadith reports that the Holy Prophet ﷺ wished to demolish the present structure, and to build it again according to the Abrahamic pattern, but he did not do so, for such an action could have led ignorant people into misunderstanding and error.</p><p>In the vocabulary of the Principles of Islamic Jurisprudence, such injunctions are described as سدَ الذرایع : Sadd al-Dhara'i: "removing the means (to error) " and are accepted by all the jurists -- those of the Hanbali school being very particular about them. (Qurtubi)</p>

Among other perversities, some of the Jews invented a new mischief. When they presented themselves before the Holy Prophet ﷺ they would address him with the word Ra` ina رَ‌اعِنَا ، which, in Arabic, means "be mindful of us", but is, in Hebrew, a curse. The latter is what they intended, but the Arabs, not knowing Hebrew, could not see the point, and some Muslims too, with the Arabic sense of the word in mind, began to address the Holy Prophet ﷺ in the same manner to the great glee of the Jews who had thus found a way of insulting him openly, and had even tricked the Muslims into joining them. In order to frustrate the design of the Jews, the Holy Qur'an commands the Muslims to use the word Unzurna انظُرْ‌نَا instead of Ra'ina رَ‌اعِنَا ، for the meanings of the two words are the same in Arabic. The verse also announces a dire punishment to the Jews for showing disrespect to the Holy Prophet ﷺ and for trying to be clever with him.The verse describes the insolent Jews as Kafirin کافرون (infidels), which means that being intentionally disrespectful towards a prophet even in an indirect manner constitutes infidelity.The verse shows that if a perfectly legitimate action on one's part provides room for others to commit illegitimate actions, even the legitimate action no longer remains lawful for one. For example, if a permissible action on the part of a scholar is likely to lead the ignorant into error and to induce them to do impermissible things, that permissible action will then become forbidden for him, provided that the action concerned is not essential according to the Shari'ah and is not included among its objects. The Holy Qur'an and the Hadith provide many instances of this nature. For example, before the advent of Islam the Quraysh قریش had, in rebuilding the Ka'bah کعبہ ، made certain modifications in the design set by Sayyidna Ibrahim (Abraham علیہ السلام). A hadith reports that the Holy Prophet ﷺ wished to demolish the present structure, and to build it again according to the Abrahamic pattern, but he did not do so, for such an action could have led ignorant people into misunderstanding and error.In the vocabulary of the Principles of Islamic Jurisprudence, such injunctions are described as سدَ الذرایع : Sadd al-Dhara'i: "removing the means (to error) " and are accepted by all the jurists -- those of the Hanbali school being very particular about them. (Qurtubi)

مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ

<p>The previous verse told us how the Jews behaved towards the Holy Prophet ﷺ ; the present verse speaks of their behaviour towards Muslims in general. Some of the Jews used to assure the Muslims of their sincerity towards them, and to pretend that they would very much have liked the Muslims to. have received from Allah religious doctrines and commandments superior to what they themselves had received, so that they too could accept them, but unfortunately Islam did not seem to be a better religion. The Holy Qur'an refutes their claim to be the well-wishers of the Muslims, and declares that the infidels, whether they be the Jews or the associators, are so jealous of Muslims that they can never like the idea of their receiving from Allah any kind of blessing whatsoever. Of course, this jealousy can do no harm to the Muslims, for Allah is Beneficent and All-Powerful, and can shower his special blessings on whomsoever He chooses.</p><p>These Jews used to make two claims -- firstly, that Judaism was a better religion than Islam; secondly, that they were the well-wishers of the Muslims. They could not establish the first of these claims on the basis of any valid argument, and it remained an empty assertion. Moreover, the difference between Islam and Judaism does not primarily depend on the question of one being better than the other. For, when something new comes to abrogate something older, the latter is automatically given up -- and Allah has sent Islam to abrogate all the earlier religions. The fact being so obvious, the Holy Qur'an says nothing in refutation of the first claim, and takes up only the second. The mushrikin مشرکین (associators) have been mentioned here along with the Jews for the sake of emphasis, and to point out that Jews cannot be the well-wishers of Muslims any more than mushrikin مشرکین can -- the two being alike in their hatred of Muslims.</p>

The previous verse told us how the Jews behaved towards the Holy Prophet ﷺ ; the present verse speaks of their behaviour towards Muslims in general. Some of the Jews used to assure the Muslims of their sincerity towards them, and to pretend that they would very much have liked the Muslims to. have received from Allah religious doctrines and commandments superior to what they themselves had received, so that they too could accept them, but unfortunately Islam did not seem to be a better religion. The Holy Qur'an refutes their claim to be the well-wishers of the Muslims, and declares that the infidels, whether they be the Jews or the associators, are so jealous of Muslims that they can never like the idea of their receiving from Allah any kind of blessing whatsoever. Of course, this jealousy can do no harm to the Muslims, for Allah is Beneficent and All-Powerful, and can shower his special blessings on whomsoever He chooses.These Jews used to make two claims -- firstly, that Judaism was a better religion than Islam; secondly, that they were the well-wishers of the Muslims. They could not establish the first of these claims on the basis of any valid argument, and it remained an empty assertion. Moreover, the difference between Islam and Judaism does not primarily depend on the question of one being better than the other. For, when something new comes to abrogate something older, the latter is automatically given up -- and Allah has sent Islam to abrogate all the earlier religions. The fact being so obvious, the Holy Qur'an says nothing in refutation of the first claim, and takes up only the second. The mushrikin مشرکین (associators) have been mentioned here along with the Jews for the sake of emphasis, and to point out that Jews cannot be the well-wishers of Muslims any more than mushrikin مشرکین can -- the two being alike in their hatred of Muslims.

مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَآ أَوْ مِثْلِهَآ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

<p>At first, Muslims used to pray with their faces turned towards the Baytul-Maqdis بیت المقدس at Jerusalem; later on, Allah commanded them to turn towards the Ka'bah کعبہ . Similarly, certain other injunctions were abrogated altogether, or replaced by others. This provided the Jews and some of the associators too with an occasion to taunt the Muslims, and to say that such changes were made by the Holy Prophet ﷺ himself and not by Allah. Their purpose was to sow the seed of doubt in the mind of the Muslims with regard to the Holy Qur'an being a book revealed by Allah. They used to argue that if everything that Allah revealed was good, as the Muslims affirmed, why should one injunction be re-placed by another? For, it would only mean that one of the two injunctions must be good, and the other evil, but no divine revelation can possibly be evil. Putting these two premises together, the Jews tried to draw the conclusion that the Holy Qur'an could not be a revealed book.</p><p>The present verse refutes this line of argument, and, in effect, points out that abrogation does not mean replacing good with evil, or vice versa, which should imply the possibility of the presence of evil in divine revelation, but that everything that Allah reveals to His prophets is good, and that what has been abrogated is good as much as what abrogated it.</p><p>The verse declares that if Allah chooses to abrogate an injunction contained in a certain verse, while retaining the verse itself as a part of the Holy Qur'an, or chooses to remove a verse from the memories of men altogether, there is nothing objectionable in it, for Allah alone knows the wisdom that lies in His choice, and He makes these changes for the good of men. In fact, He always sends another verse or injunction better than, or at least equal to, what He has abrogated. Allah being omnipotent and omniscient, He possesses the authority to change His commandments as He likes, and He also knows what is good for men at a particular time, and makes these changes according to this knowledge. Men have no friend or helper except Allah. As friend, Allah keeps their good in view while laying down injunctions. As helper, He protects those who obey His commandments against the hostility of their foes - but if the obedient are to receive blessings in the other world greater than the harm they have to suffer in this world, the apparent domination of their foes does not really matter.</p><p>What is Naskh? (Abrogation)</p><p>Verse 106 speaks of Allah abrogating certain verses, or making men forget certain others. The first phrase of the verse, thus covers all the possible forms in which a verse of the Qur'an can be abrogated. The Arabic word in the text is Naskh نسخ ،. which has two lexical meanings - - (1) to write, and (2) to abolish, to repeal. According to the consensus of all the commentators, the word has been employed in this verse in the second sense -- that is, the repeal or abrogation of an injunction. So, in the terminology of the Holy Qur'an and the Hadith, Naskh (نسخ) signifies the promulgation of an injunction in place of another --whether the later injunction merely consists in the repeal of the earlier or, substitutes a new regulation in its place.</p><p>The other form of Naskh نسخ mentioned in this verse is that sometimes Allah made the Holy Prophet and the blessed Companions forget a certain verse altogether. The commentators have cited several instances of this kind of Naskh نسخ ، and the purpose in such cases has usually been to repeal a certain regulation.</p><p>The kinds of abrogation</p><p>Making laws and repealing them to promulgate new ones in their stead is a regular and well-known practice in human governments and institutions. But in the case of man-made laws abrogation takes place sometimes because the law-makers do not understand the situation properly while making a certain law, and have to change it when they realize their mistakes, and sometimes because when a law is promulgated, it is in accord with the prevailing situation, but when quite unforeseen changes alter the situation, the law too has to be changed. But these two forms of abrogation are out of the question in the case of divine injunctions.</p><p>There is, however, a third form too. The lawmaker makes a law, knowing fully well that the circumstances are going to change in such a way that the law will no longer be suitable for the new situation; so, when the situation changes as he already knew, he changes the law too, and promulgates a new one which he had thought of at the very start. For example, a physician prescribes a medicine for a patient in view of his present conditions, but he knows that when the patient has been using it for two days, his condition will change and require a new medicine -- with this realization, he prescribes a medicine suitable for that day, but two days later, when circumstances have changed, he prescribes a new one. The physician can easily give the patient written instructions for the whole course of the treatment, with all the changes in the medicines duly indicated. But this would be putting too much burden on the already feeble patient, and there would also be the danger of some harm through a possible error or misunderstanding.</p><p>This is the only form of abrogation which can occur, and has been occurring iri divine injunctions and in divine books. Every new Shari'ah and every new revealed Book has been abrogating many injunctions of the earlier Shari'ah and of the earlier Book. Similarly, within the same Shari'ah, too, it has always happened that a certain law was in force for a time, but Divine Wisdom chose to abrogate it and to promulgate another in its place. Ahadith reported by Muslim says: لم تکن نبوۃ قط الا تناسخت : "There has never been a prophethood which did not abrogate some injunctions." This is a principle which it should not be difficult to understand. It was only some malicious and ignorant Jews who confused the divine abrogation of injunctions with the two forms of the repeal of man-made laws, and began, in their impudence, to taunt the Holy Prophet ﷺ - in reply to which, as we have said, these two verses were revealed. (Ibn Jar~r, Ibn Kathir etc.)</p><p>As for the Muslims, it was probably in their desire to avoid giving occasion to the enemies of Islam for such taunts that some from among the Mu` tazilah tried to explain away the whole question of Naskh نسخ . Logically speaking, there is a possibility -- so ran their argument -- of abrogation in the case of divine injunctions, and the possibility cannot be denied on any rational ground, but abrogation has not actually occurred in the Holy Qur'an, and there is no verse in the Holy Book which abrogates another (Nasikh ناسخ ) and no verse which has been abrogated (Mansukh منسوخ ). This view is attributed to Abu Muslim al-Isfahani, but the ` Ulama' in general have always rejected this opinion, and refuted the argument. Thus, we read in "Ruh al-Ma` ani":</p><p>واتفقت اھل الشرایٔع علی جواز النسخ و وقوعہ وخالفت الییھود غیر العیسویّہ فی جو ازہ وقالوا : یمتنع عقلاً وابو مسلم الاصفہانی فی وقوعہ فقال :إنہ و إن جاز عقلاً لکنہ لم یقع</p><p>The people belonging to all the Shari'ahs are unanimous in accepting the validity of abrogation and its actual occurrence both. Only the Jews -- with the exception of their ` Isawiyyah عیسویّہ sect have denied the possibility of abrogation, and Abu Muslim al-Isfahani (رح) has denied its occurrence, for he says that it is rationally possible, but has not actually taken place."</p><p>Imam al-Qurtubi (رح) says:</p><p>معرفتہ ھذا الباب أکیدہ و فایدتہ عظیمۃ لا تستغی عن معرفتہ العلماء ولا ینکرہ الا الجھلہ الاغبیاء</p><p>"It is essential to understand the question of abrogation, and great benefits flow from such an understanding, which no scholar can dispense with, and no one can deny abrogation except the ignorant and the dull-headed."</p><p>In this connection, al-Qurtubi has related a very illuminating incident. The fourth Khalifah Sayyidna ` Ali ؓ ، saw a man preaching in the mosque. He asked the people what the man was doing. On being told that he was preaching, the blessed Khalifah said: "He is not doing anything of the sort, but only announcing to the people that he is such and such a man and the son of such and such, and asking them to recognize and remember him." Calling the man to his side, he asked: "Do you know the injunctions which have been abrogated and those which have abrogated the earlier ones?" When he confessed that he did not, the Khalifah turned him out of the mosque, and ordered him never to preach there.</p><p>It is not feasible to cite here all the sayings of the blessed Companions and their immediate Successors (Tabi` in تابعین) which affirm the actual occurrence of abrogation in the case of injunctions laid down by the Holy Qur'an and the Hadith. Some of these have been quoted, along with the evidence for the authenticity of the reports, in the commentaries of Ibn Jarir and Ibn Kathir etc. and in "Al-Durr al-Manthur". As for the reports less strongly authenticated, they are just innumerable. That is why there has always been a total consensus of the ` Ulama' on the question of Naskh, except for Abu Muslim al-Isfahani and a few others from among the Mu'tazilah who have denied the actual occurrence of abrogation -- but Imam Razi has, in his commentary, exposed in detail the hollowness of their opinion.</p><p>The terminology of the Naskh</p><p>It is also essential to keep in mind a certain distinction in the use of the word Naskh as a technical term of the Shari'ah. The technical sense of the word implies changing an injunction, and replacing one injunction by another. Now, this change may consist in repealing an injunction altogether and replacing it by another (for example, fixing the Ka'bah as the Qiblah قبلہ۔- the direction towards which Muslims turn in their prayers -- instead of the Baytul-Maqdis بیت المقدس ); the change may equally consist in retaining an injunction but adding certain condition and provisions to it. The ` Ulama' of the early period of Islam have used the word Naskh in this general and comprehensive sense which includes the total repeal of an injunction as well as a partial change in an injunction with the addition of certain conditions, provisions or exceptions. That is why the ` Ulama' of the earlier period have indicated some five hundred verses of the Holy Qur'an which, according to them, have been abrogated.</p><p>But, according to the ` Ulama' of a later period, only that change is to be called a Naskh which cannot in any way be brought into consonance with an earlier injunction. Obviously, this approach greatly reduces the number of abrogated verses. For example, there are, according to al-Suyuti السیوتی ، only twenty such verses.</p><p>Later on, Shah Waliyyullah ولیُ اللہ ، seeking to bring the abrogated injunctions in consonance with the earlier injunctions, reduced the number of abrogated verses to only five -- these being the cases where later injunctions could not be made to correspond with the earlier ones without far-fetched interpretations. This effort is highly commendable, because the basic postulate behind an injunction is its permanence, while abrogation goes against this postulate, and hence it is not proper to posit abrogation in a verse laying down an injunction which can, in some justifiable manner, be shown to be still valid.</p><p>But this effort to reduce the number of abrogated verses does not, and cannot in the least imply28 that the presence of abrogation is in any way -- may Allah forgive us for reproducing a blasphemy -- a shortcoming or defect in the Holy Qur'an or Islam, that the ` Ulama' have for the last fourteen hundred years been trying to remove it, that the ultimate inspiration came to Shah Waliyyullah whose extraordinary achievement lies in having reduced the number of abrogated verses to five, and that now one may wait for a few geniuses who would bring the number down to zero.</p><p>28-As the 'modernists' have been all too impatient to believe.</p><p>To adopt such an approach towards the question of "Naskh" is no service to Islam or to the Holy Qur'an, 29 nor can it obliterate the profound investigations into truth of the matter made by the blessed Companions, their Successors, and the ` Ulama' of the generations that followed them during the last fourteen hundred years, nor can it stop the recriminations of the enemies of Islam. In fact, all it would do is to furnish a weapon to the present-day traducers of Islam and those who wish to rebel against Islam, who would now be saying that what the ` Ulama' of the Islamic Ummah have been maintaining on the subject for the last fourteen hundred years has finally proved to be wrong. May Allah forbid such a thing! If this door is opened, it would let in all kinds of disorders, and all the injunctions of the Shari'ah would come under suspicion. Then, is there any guarantee that the results of this "modernistic" research would not turn out to be wrong tomorrow!</p><p>29-To which pretends the whole tribe of self-styled scholars, researchers, "experts in Islamic studies" and "revivificateurs of Islam."</p><p>We have come across certain recent writings in which an attempt has been made to revive the argument of Abu Muslim al-Isfahani.</p><p>Such writers begin with the assumption that the Arabic word Ma in verse 106 is not a relative or adverbial pronoun signifying "whenever", or "whichever" but a conjunction implying "ifـ” that introduces a conditional clause; so, they translate the first phrase of the verse not as "whichever verse We abrogate", but as "if We abrogate a verse", and say that the statement pertains to a supposition or to an imaginary situation as do the phrases beginning with the Arabic word Law (لَو : if) -- for example: لَوْ كَانَ فِيهِمَا آلِهَة : "If there were in the sky and the earth another god beside Allah" (21:22) or إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ "If the All-Merciful had a son" (43:81).</p><p>On this basis, they argue that abrogation is possible, but has never actually occurred. Such writers, we are afraid, do not show an intimate knowledge of Arabic grammar, for there is a great deal of difference between a condition suggested by the word Ma ما and the imaginary situation introduced by the conjunction Law. Moreover, it is on the basis of this verse itself that the blessed Companions have affirmed the occurrence of abrogation, and have even cited many instances. So have their Successors and all authentic Commentators. In view of such unanimity, the new-fangled interpretation cannot be acceptable. Even Shah Waliyyullah, in reducing the number of abrogated verses, has never thought of denying the fact of abrogation. In short, all the authentic and authoritative ` Ulama', from the days of the blessed Companions down . to our own day, have always affirmed not only the possibility, but also the actual occurrence of abrogation. This has been the position of all the ` Ulama' of Deoband دیوبند too, without any exception.</p><p>The injunctions with regard to abrogation are too many and too intricate to be discussed here -- they properly belong to the books on the Principles of Jurisprudence.</p>

At first, Muslims used to pray with their faces turned towards the Baytul-Maqdis بیت المقدس at Jerusalem; later on, Allah commanded them to turn towards the Ka'bah کعبہ . Similarly, certain other injunctions were abrogated altogether, or replaced by others. This provided the Jews and some of the associators too with an occasion to taunt the Muslims, and to say that such changes were made by the Holy Prophet ﷺ himself and not by Allah. Their purpose was to sow the seed of doubt in the mind of the Muslims with regard to the Holy Qur'an being a book revealed by Allah. They used to argue that if everything that Allah revealed was good, as the Muslims affirmed, why should one injunction be re-placed by another? For, it would only mean that one of the two injunctions must be good, and the other evil, but no divine revelation can possibly be evil. Putting these two premises together, the Jews tried to draw the conclusion that the Holy Qur'an could not be a revealed book.The present verse refutes this line of argument, and, in effect, points out that abrogation does not mean replacing good with evil, or vice versa, which should imply the possibility of the presence of evil in divine revelation, but that everything that Allah reveals to His prophets is good, and that what has been abrogated is good as much as what abrogated it.The verse declares that if Allah chooses to abrogate an injunction contained in a certain verse, while retaining the verse itself as a part of the Holy Qur'an, or chooses to remove a verse from the memories of men altogether, there is nothing objectionable in it, for Allah alone knows the wisdom that lies in His choice, and He makes these changes for the good of men. In fact, He always sends another verse or injunction better than, or at least equal to, what He has abrogated. Allah being omnipotent and omniscient, He possesses the authority to change His commandments as He likes, and He also knows what is good for men at a particular time, and makes these changes according to this knowledge. Men have no friend or helper except Allah. As friend, Allah keeps their good in view while laying down injunctions. As helper, He protects those who obey His commandments against the hostility of their foes - but if the obedient are to receive blessings in the other world greater than the harm they have to suffer in this world, the apparent domination of their foes does not really matter.What is Naskh? (Abrogation)Verse 106 speaks of Allah abrogating certain verses, or making men forget certain others. The first phrase of the verse, thus covers all the possible forms in which a verse of the Qur'an can be abrogated. The Arabic word in the text is Naskh نسخ ،. which has two lexical meanings - - (1) to write, and (2) to abolish, to repeal. According to the consensus of all the commentators, the word has been employed in this verse in the second sense -- that is, the repeal or abrogation of an injunction. So, in the terminology of the Holy Qur'an and the Hadith, Naskh (نسخ) signifies the promulgation of an injunction in place of another --whether the later injunction merely consists in the repeal of the earlier or, substitutes a new regulation in its place.The other form of Naskh نسخ mentioned in this verse is that sometimes Allah made the Holy Prophet and the blessed Companions forget a certain verse altogether. The commentators have cited several instances of this kind of Naskh نسخ ، and the purpose in such cases has usually been to repeal a certain regulation.The kinds of abrogationMaking laws and repealing them to promulgate new ones in their stead is a regular and well-known practice in human governments and institutions. But in the case of man-made laws abrogation takes place sometimes because the law-makers do not understand the situation properly while making a certain law, and have to change it when they realize their mistakes, and sometimes because when a law is promulgated, it is in accord with the prevailing situation, but when quite unforeseen changes alter the situation, the law too has to be changed. But these two forms of abrogation are out of the question in the case of divine injunctions.There is, however, a third form too. The lawmaker makes a law, knowing fully well that the circumstances are going to change in such a way that the law will no longer be suitable for the new situation; so, when the situation changes as he already knew, he changes the law too, and promulgates a new one which he had thought of at the very start. For example, a physician prescribes a medicine for a patient in view of his present conditions, but he knows that when the patient has been using it for two days, his condition will change and require a new medicine -- with this realization, he prescribes a medicine suitable for that day, but two days later, when circumstances have changed, he prescribes a new one. The physician can easily give the patient written instructions for the whole course of the treatment, with all the changes in the medicines duly indicated. But this would be putting too much burden on the already feeble patient, and there would also be the danger of some harm through a possible error or misunderstanding.This is the only form of abrogation which can occur, and has been occurring iri divine injunctions and in divine books. Every new Shari'ah and every new revealed Book has been abrogating many injunctions of the earlier Shari'ah and of the earlier Book. Similarly, within the same Shari'ah, too, it has always happened that a certain law was in force for a time, but Divine Wisdom chose to abrogate it and to promulgate another in its place. Ahadith reported by Muslim says: لم تکن نبوۃ قط الا تناسخت : "There has never been a prophethood which did not abrogate some injunctions." This is a principle which it should not be difficult to understand. It was only some malicious and ignorant Jews who confused the divine abrogation of injunctions with the two forms of the repeal of man-made laws, and began, in their impudence, to taunt the Holy Prophet ﷺ - in reply to which, as we have said, these two verses were revealed. (Ibn Jar~r, Ibn Kathir etc.)As for the Muslims, it was probably in their desire to avoid giving occasion to the enemies of Islam for such taunts that some from among the Mu` tazilah tried to explain away the whole question of Naskh نسخ . Logically speaking, there is a possibility -- so ran their argument -- of abrogation in the case of divine injunctions, and the possibility cannot be denied on any rational ground, but abrogation has not actually occurred in the Holy Qur'an, and there is no verse in the Holy Book which abrogates another (Nasikh ناسخ ) and no verse which has been abrogated (Mansukh منسوخ ). This view is attributed to Abu Muslim al-Isfahani, but the ` Ulama' in general have always rejected this opinion, and refuted the argument. Thus, we read in "Ruh al-Ma` ani":واتفقت اھل الشرایٔع علی جواز النسخ و وقوعہ وخالفت الییھود غیر العیسویّہ فی جو ازہ وقالوا : یمتنع عقلاً وابو مسلم الاصفہانی فی وقوعہ فقال :إنہ و إن جاز عقلاً لکنہ لم یقعThe people belonging to all the Shari'ahs are unanimous in accepting the validity of abrogation and its actual occurrence both. Only the Jews -- with the exception of their ` Isawiyyah عیسویّہ sect have denied the possibility of abrogation, and Abu Muslim al-Isfahani (رح) has denied its occurrence, for he says that it is rationally possible, but has not actually taken place."Imam al-Qurtubi (رح) says:معرفتہ ھذا الباب أکیدہ و فایدتہ عظیمۃ لا تستغی عن معرفتہ العلماء ولا ینکرہ الا الجھلہ الاغبیاء"It is essential to understand the question of abrogation, and great benefits flow from such an understanding, which no scholar can dispense with, and no one can deny abrogation except the ignorant and the dull-headed."In this connection, al-Qurtubi has related a very illuminating incident. The fourth Khalifah Sayyidna ` Ali ؓ ، saw a man preaching in the mosque. He asked the people what the man was doing. On being told that he was preaching, the blessed Khalifah said: "He is not doing anything of the sort, but only announcing to the people that he is such and such a man and the son of such and such, and asking them to recognize and remember him." Calling the man to his side, he asked: "Do you know the injunctions which have been abrogated and those which have abrogated the earlier ones?" When he confessed that he did not, the Khalifah turned him out of the mosque, and ordered him never to preach there.It is not feasible to cite here all the sayings of the blessed Companions and their immediate Successors (Tabi` in تابعین) which affirm the actual occurrence of abrogation in the case of injunctions laid down by the Holy Qur'an and the Hadith. Some of these have been quoted, along with the evidence for the authenticity of the reports, in the commentaries of Ibn Jarir and Ibn Kathir etc. and in "Al-Durr al-Manthur". As for the reports less strongly authenticated, they are just innumerable. That is why there has always been a total consensus of the ` Ulama' on the question of Naskh, except for Abu Muslim al-Isfahani and a few others from among the Mu'tazilah who have denied the actual occurrence of abrogation -- but Imam Razi has, in his commentary, exposed in detail the hollowness of their opinion.The terminology of the NaskhIt is also essential to keep in mind a certain distinction in the use of the word Naskh as a technical term of the Shari'ah. The technical sense of the word implies changing an injunction, and replacing one injunction by another. Now, this change may consist in repealing an injunction altogether and replacing it by another (for example, fixing the Ka'bah as the Qiblah قبلہ۔- the direction towards which Muslims turn in their prayers -- instead of the Baytul-Maqdis بیت المقدس ); the change may equally consist in retaining an injunction but adding certain condition and provisions to it. The ` Ulama' of the early period of Islam have used the word Naskh in this general and comprehensive sense which includes the total repeal of an injunction as well as a partial change in an injunction with the addition of certain conditions, provisions or exceptions. That is why the ` Ulama' of the earlier period have indicated some five hundred verses of the Holy Qur'an which, according to them, have been abrogated.But, according to the ` Ulama' of a later period, only that change is to be called a Naskh which cannot in any way be brought into consonance with an earlier injunction. Obviously, this approach greatly reduces the number of abrogated verses. For example, there are, according to al-Suyuti السیوتی ، only twenty such verses.Later on, Shah Waliyyullah ولیُ اللہ ، seeking to bring the abrogated injunctions in consonance with the earlier injunctions, reduced the number of abrogated verses to only five -- these being the cases where later injunctions could not be made to correspond with the earlier ones without far-fetched interpretations. This effort is highly commendable, because the basic postulate behind an injunction is its permanence, while abrogation goes against this postulate, and hence it is not proper to posit abrogation in a verse laying down an injunction which can, in some justifiable manner, be shown to be still valid.But this effort to reduce the number of abrogated verses does not, and cannot in the least imply28 that the presence of abrogation is in any way -- may Allah forgive us for reproducing a blasphemy -- a shortcoming or defect in the Holy Qur'an or Islam, that the ` Ulama' have for the last fourteen hundred years been trying to remove it, that the ultimate inspiration came to Shah Waliyyullah whose extraordinary achievement lies in having reduced the number of abrogated verses to five, and that now one may wait for a few geniuses who would bring the number down to zero.28-As the 'modernists' have been all too impatient to believe.To adopt such an approach towards the question of "Naskh" is no service to Islam or to the Holy Qur'an, 29 nor can it obliterate the profound investigations into truth of the matter made by the blessed Companions, their Successors, and the ` Ulama' of the generations that followed them during the last fourteen hundred years, nor can it stop the recriminations of the enemies of Islam. In fact, all it would do is to furnish a weapon to the present-day traducers of Islam and those who wish to rebel against Islam, who would now be saying that what the ` Ulama' of the Islamic Ummah have been maintaining on the subject for the last fourteen hundred years has finally proved to be wrong. May Allah forbid such a thing! If this door is opened, it would let in all kinds of disorders, and all the injunctions of the Shari'ah would come under suspicion. Then, is there any guarantee that the results of this "modernistic" research would not turn out to be wrong tomorrow!29-To which pretends the whole tribe of self-styled scholars, researchers, "experts in Islamic studies" and "revivificateurs of Islam."We have come across certain recent writings in which an attempt has been made to revive the argument of Abu Muslim al-Isfahani.Such writers begin with the assumption that the Arabic word Ma in verse 106 is not a relative or adverbial pronoun signifying "whenever", or "whichever" but a conjunction implying "ifـ” that introduces a conditional clause; so, they translate the first phrase of the verse not as "whichever verse We abrogate", but as "if We abrogate a verse", and say that the statement pertains to a supposition or to an imaginary situation as do the phrases beginning with the Arabic word Law (لَو : if) -- for example: لَوْ كَانَ فِيهِمَا آلِهَة : "If there were in the sky and the earth another god beside Allah" (21:22) or إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ "If the All-Merciful had a son" (43:81).On this basis, they argue that abrogation is possible, but has never actually occurred. Such writers, we are afraid, do not show an intimate knowledge of Arabic grammar, for there is a great deal of difference between a condition suggested by the word Ma ما and the imaginary situation introduced by the conjunction Law. Moreover, it is on the basis of this verse itself that the blessed Companions have affirmed the occurrence of abrogation, and have even cited many instances. So have their Successors and all authentic Commentators. In view of such unanimity, the new-fangled interpretation cannot be acceptable. Even Shah Waliyyullah, in reducing the number of abrogated verses, has never thought of denying the fact of abrogation. In short, all the authentic and authoritative ` Ulama', from the days of the blessed Companions down . to our own day, have always affirmed not only the possibility, but also the actual occurrence of abrogation. This has been the position of all the ` Ulama' of Deoband دیوبند too, without any exception.The injunctions with regard to abrogation are too many and too intricate to be discussed here -- they properly belong to the books on the Principles of Jurisprudence.

أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ

أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ

<p>Hostility to the Holy Prophet ﷺ had become so habitual to the Jews that they were always making insolent demands. Once they asked him to bring before them whole of the Qur'an all at once just as the Torah had been revealed.</p><p>In reprimanding them for making such improper demands on the prophets of their time, the verse reminds them how their forefathers too had done the same - for example, they had asked Sayyidna Musa (Moses علیہ السلام) to help them to see Allah openly with their physical eyes. In such cases, the intention of the Jews had never been to seek guidance or to satisfy their doubts or to strengthen their faith, but only to cast aspersions on a prophet, or to question the wisdom of Allah. The verse indicts this behavior as Kufr (infidelity). Such demands are improper, because there is a raison d'etre for everything Allah does, but divine wisdom alone knows what that is, and the creature has no right to determine the precise mode of his Creator's acts -- he should not even ask the why and wherefore of a divine action, but accept it and submit himself to the Divine Will.</p><p>If one takes this verse as having been addressed to the Muslims, it would mean that they are being warned against making improper demands on the Holy Prophet ﷺ .</p>

Hostility to the Holy Prophet ﷺ had become so habitual to the Jews that they were always making insolent demands. Once they asked him to bring before them whole of the Qur'an all at once just as the Torah had been revealed.In reprimanding them for making such improper demands on the prophets of their time, the verse reminds them how their forefathers too had done the same - for example, they had asked Sayyidna Musa (Moses علیہ السلام) to help them to see Allah openly with their physical eyes. In such cases, the intention of the Jews had never been to seek guidance or to satisfy their doubts or to strengthen their faith, but only to cast aspersions on a prophet, or to question the wisdom of Allah. The verse indicts this behavior as Kufr (infidelity). Such demands are improper, because there is a raison d'etre for everything Allah does, but divine wisdom alone knows what that is, and the creature has no right to determine the precise mode of his Creator's acts -- he should not even ask the why and wherefore of a divine action, but accept it and submit himself to the Divine Will.If one takes this verse as having been addressed to the Muslims, it would mean that they are being warned against making improper demands on the Holy Prophet ﷺ .

وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ فَٱعْفُوا۟ وَٱصْفَحُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦٓ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

<p>Some of the Jews, pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam, and, in spite of repeated failure in this effort, did not refrain from it. The verse warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy --which in its turn arises not from anything the Muslims do, but spontaneously from within themselves even after they have come to understand clearly what the truth is. The verse also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews, and wait till Allah sends a new commandment with regard to such matters. Thus, the verse gives an indication that Allah is soon going to lay down a law for the preservation of peace and order on the earth which would guide the Muslims in dealing with mischief-makers -- the law, of course, being the permission to go to war against the enemies of Islam. The Muslims were actually conscious of their own weakness and the strength of their foe, and could have wondered how they would be able to act upon the new law. So, the verse reminds them that Allah's power extends over everything, small or big, ordinary or extraordinary.</p><p>The next verse asks the Muslims to continue offering their prayers and paying Zakah and when the new law comes down, they can add the participation in a Jihad to these good deeds which they have already been performing. Nor should the Muslims suppose that until they can take part in a Jihad, mere prayers and fasting will not bring them the spiritual merit they desire; in fact, they shall receive a full reward in the other world for each and every good deed they perform, for Allah knows what people do, and not a particle of one's good deeds shall be lost.</p><p>This command to show forbearance towards the Jews was proper to the situations of the Muslims at that time. Later on, Allah fulfilled the promise made in verse 109, and sent down the injunction with regard to Jihad. Then, this new law was applied to the Jews as well as to other miscreants - in order to prevent disorder and to make peace and order prevail on the earth, Muslims went to war against them, and the mischief-makers were either killed, or forced into exile, or made to pay Jizyah.30</p><p>30. Which is a special levy on non-Muslims who live under the protection of the Islamic state and which absolves them from military service.</p>

Some of the Jews, pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam, and, in spite of repeated failure in this effort, did not refrain from it. The verse warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy --which in its turn arises not from anything the Muslims do, but spontaneously from within themselves even after they have come to understand clearly what the truth is. The verse also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews, and wait till Allah sends a new commandment with regard to such matters. Thus, the verse gives an indication that Allah is soon going to lay down a law for the preservation of peace and order on the earth which would guide the Muslims in dealing with mischief-makers -- the law, of course, being the permission to go to war against the enemies of Islam. The Muslims were actually conscious of their own weakness and the strength of their foe, and could have wondered how they would be able to act upon the new law. So, the verse reminds them that Allah's power extends over everything, small or big, ordinary or extraordinary.The next verse asks the Muslims to continue offering their prayers and paying Zakah and when the new law comes down, they can add the participation in a Jihad to these good deeds which they have already been performing. Nor should the Muslims suppose that until they can take part in a Jihad, mere prayers and fasting will not bring them the spiritual merit they desire; in fact, they shall receive a full reward in the other world for each and every good deed they perform, for Allah knows what people do, and not a particle of one's good deeds shall be lost.This command to show forbearance towards the Jews was proper to the situations of the Muslims at that time. Later on, Allah fulfilled the promise made in verse 109, and sent down the injunction with regard to Jihad. Then, this new law was applied to the Jews as well as to other miscreants - in order to prevent disorder and to make peace and order prevail on the earth, Muslims went to war against them, and the mischief-makers were either killed, or forced into exile, or made to pay Jizyah.3030. Which is a special levy on non-Muslims who live under the protection of the Islamic state and which absolves them from military service.

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَٰرَىٰ تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ إِن كُنتُمْ صَٰدِقِينَ

<p>The Jews and the Christians were hostile not only to the Muslims, but also to each other. They had forgotten the essence of religion --that is, adherence to the true and authentic doctrines, and performance of good deeds as laid down by the Shari'ah -- and had identified it with a mere affiliation to a racial or social community. Each of the two groups claimed that it had the exclusive right to go to the Paradise, without having any argument to substantiate the claim. The Jews read the Torah, while the Christians read the Evangel, and they could have easily seen that the two Books confirm each other. Each party used to assert, in its malice, that the religion of the other was baseless. This gave an excuse to the mushrikin (associators) who, in spite of their ignorance, began to say the same of both the religions.</p><p>The Holy Qur'an dismisses these pretensions as mere fancy and self-delusion. It declares that other people too will go to Paradise who have, in their time, been following the Shari'ah of their own prophet, and who, now that the Holy Qur'an also has abrogated all the earlier Divine Books, follow the Islamic Shari'ah. Verse 112 lays down the general principle in this respect, which is accepted by the followers of all the Divine Books. The essence of religion, whether it be Islam or Christianity or Judaism, lies in two things. (1) One should obey Allah in one's belief as well as in one's actions. (2) This obedience should not arise from expediency, but one should surrender oneself to divine commandments in all sincerity. Moreover, it is not enough to be worthy of Paradise merely to have a sincere intention to obey Allah, and then to invent, according to one's own fancy, the modes and forms of obedience, for it is absolutely essential that the forms of worship and the modes of obedience should be no other than those which Allah Himself has appointed through the agency of His prophets -- it goes without saying that since the revelation of the Holy Qur'an this can only mean accepting and following the Islamic Shari'ah. We may add that in connection with the first of these two principles, the Holy Qur'an employs the Arabic word اَسلمَ : Aslama which signifies total submission to Allah, and in connection with the second word Muhsin محسن ، which signifies "one who performs good deeds" according to the Shari'ah.</p><p>The differences between the Jews and the Christians</p><p>In so far as these verses deal with the claims of the Jews and the Christians, the point of the argument is this:- Having laid down the two principles the acceptance of which makes one worthy of Paradise, the Holy Qur'an suggests that they should now try to find out who is really acting upon them. Obviously, one who keeps following an injunction even after it has been abrogated cannot be described as obedient, and hence the Jews and the Christians no longer deserve this title. After the abrogation of an injunction, obedience consists in acting upon the new injunction which has replaced the earlier one. This condition is now being fulfilled only by the Muslims who have accepted the latest and the last Prophet ؓ and his Shari'ah. Hence, they alone shall now be considered worthy of Paradise. The condition of one's being sincere in one's obedience excludes the hypocrites too, for the Sha-ri` ah counts them among the infidels, and thus assigns them to Hell.</p><p>Verse 112 also announces the reward of those who act upon these principles -- on the Day of Judgment, they shall have nothing to fear, nor shall they grieve, as angels will give them good tidings. As for the debates among the Jews, the Christians and the associators, Verse 113 declares that Allah will Himself decide the question finally on the Day of Judgment. In fact, the question has already been settled on the basis of what Allah has revealed in His Books as well as on the basis of rational argument; the final decision on the Day of Judgment will be of the visible kind -- those who follow the Truth will be sent to Paradise, while those who go after falsehood will be cast down in Hell.</p><p>These verses provide a warning to the Muslims as well, lest they too should delude themselves like the Jews and the Christians, and suppose that merely because they belong to the social community of Muslims and can, as such, claim to be Muslims, whereby they can dispense with the need to obey Allah and to follow the Shari` ah, and yet receive the rewards Allah has promised to give to true Muslims. Even Muslims have no right to hope for these rewards until and unless they submit themselves totally, in thought and deed both, to the commandments of Allah and His Prophet ﷺ .</p>

The Jews and the Christians were hostile not only to the Muslims, but also to each other. They had forgotten the essence of religion --that is, adherence to the true and authentic doctrines, and performance of good deeds as laid down by the Shari'ah -- and had identified it with a mere affiliation to a racial or social community. Each of the two groups claimed that it had the exclusive right to go to the Paradise, without having any argument to substantiate the claim. The Jews read the Torah, while the Christians read the Evangel, and they could have easily seen that the two Books confirm each other. Each party used to assert, in its malice, that the religion of the other was baseless. This gave an excuse to the mushrikin (associators) who, in spite of their ignorance, began to say the same of both the religions.The Holy Qur'an dismisses these pretensions as mere fancy and self-delusion. It declares that other people too will go to Paradise who have, in their time, been following the Shari'ah of their own prophet, and who, now that the Holy Qur'an also has abrogated all the earlier Divine Books, follow the Islamic Shari'ah. Verse 112 lays down the general principle in this respect, which is accepted by the followers of all the Divine Books. The essence of religion, whether it be Islam or Christianity or Judaism, lies in two things. (1) One should obey Allah in one's belief as well as in one's actions. (2) This obedience should not arise from expediency, but one should surrender oneself to divine commandments in all sincerity. Moreover, it is not enough to be worthy of Paradise merely to have a sincere intention to obey Allah, and then to invent, according to one's own fancy, the modes and forms of obedience, for it is absolutely essential that the forms of worship and the modes of obedience should be no other than those which Allah Himself has appointed through the agency of His prophets -- it goes without saying that since the revelation of the Holy Qur'an this can only mean accepting and following the Islamic Shari'ah. We may add that in connection with the first of these two principles, the Holy Qur'an employs the Arabic word اَسلمَ : Aslama which signifies total submission to Allah, and in connection with the second word Muhsin محسن ، which signifies "one who performs good deeds" according to the Shari'ah.The differences between the Jews and the ChristiansIn so far as these verses deal with the claims of the Jews and the Christians, the point of the argument is this:- Having laid down the two principles the acceptance of which makes one worthy of Paradise, the Holy Qur'an suggests that they should now try to find out who is really acting upon them. Obviously, one who keeps following an injunction even after it has been abrogated cannot be described as obedient, and hence the Jews and the Christians no longer deserve this title. After the abrogation of an injunction, obedience consists in acting upon the new injunction which has replaced the earlier one. This condition is now being fulfilled only by the Muslims who have accepted the latest and the last Prophet ؓ and his Shari'ah. Hence, they alone shall now be considered worthy of Paradise. The condition of one's being sincere in one's obedience excludes the hypocrites too, for the Sha-ri` ah counts them among the infidels, and thus assigns them to Hell.Verse 112 also announces the reward of those who act upon these principles -- on the Day of Judgment, they shall have nothing to fear, nor shall they grieve, as angels will give them good tidings. As for the debates among the Jews, the Christians and the associators, Verse 113 declares that Allah will Himself decide the question finally on the Day of Judgment. In fact, the question has already been settled on the basis of what Allah has revealed in His Books as well as on the basis of rational argument; the final decision on the Day of Judgment will be of the visible kind -- those who follow the Truth will be sent to Paradise, while those who go after falsehood will be cast down in Hell.These verses provide a warning to the Muslims as well, lest they too should delude themselves like the Jews and the Christians, and suppose that merely because they belong to the social community of Muslims and can, as such, claim to be Muslims, whereby they can dispense with the need to obey Allah and to follow the Shari` ah, and yet receive the rewards Allah has promised to give to true Muslims. Even Muslims have no right to hope for these rewards until and unless they submit themselves totally, in thought and deed both, to the commandments of Allah and His Prophet ﷺ .

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَىْءٍ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍ وَهُمْ يَتْلُونَ ٱلْكِتَٰبَ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ

<p>Injunctions and related considerations</p><p>Verse 114 lays down, or helps us to infer, some very important injunctions:</p><p>All the mosques in the world are equally worthy of respect. Just as it is a great sin to desecrate in any way the Baytul-Maqdis, or the mosque attached to the Ka'bah (Al-Masjid al- Haram) or the mosque of the Holy Prophet ﷺ ، the same prohibition holds good with regard to all other mosques. These three mosques, no doubt, enjoy a superior position, and special respect is to be paid to them. The reward for offering prayers once in Al-Masjid al-Haram is equal to that of praying a hundred thousand times elsewhere; the reward for praying in the mosque of the Holy Prophet g and in the Baytul-Maqdis equals that of praying fifty thousand times. To make a long journey for the purpose of praying in any one of these three mosques is a meritorious act which makes one worthy of receiving a special barakah بَرَکہ . On the other hand, the Holy Prophet $ has forbidden it that one should make a long journey in order to offer one's prayers in a mosque other than these three, believing it to be a meritorious act.</p><p>The sanctity of the Mosque</p><p>(2) It is forbidden to prevent people, in any form or manner possible, from offering their prayers or "remembering" Allah in a mosque. An obvious form of such interference is not to allow someone to enter a mosque or to offer his prayers or to read the Holy Qur'an there. A less explicit form is to produce some kind of a noise in the mosque itself or play music nearby, and thus to disturb people in their prayers or in their "remembrance" (; ) of Allah. Similarly, if one starts reciting the Holy Qur'an or "remembering" Allah loudly so as to disturb the people who are offering supererogatory prayers (Nawafil نوافل) or themselves reading the Holy Qur'an or silently "remembering" Allah (Dhikr ذکر ), one is being guilty of the same sin. Therefore, the Fuqaha' (masters of Islamic jurisprudence) have forbidden this practice. But, if people are not present in the mosque, one may recite the Holy Qur'an or make "dhikr ذکر " in a loud voice. On the basis of this principle we can also see that it is forbidden to beg or to collect donations even for a religious purpose while people are engaged in their prayers or in "dhikr ذکر ."</p><p>(3) All the possible forms of laying waste a mosque are forbidden. This includes not only demolishing and destroying a mosque, but also producing conditions which result in a mosque being laid waste or deserted. For, laying waste a mosque implies that few, or only a few people should come there for offering their prayers. A mosque can be said to be flourishing, not on the score of the beauty of its architecture or of its ornamentation, but only when it is full of men who come to pray and to "remember" Allah. Says the Holy Qur'an:</p><p>إِنَّمَا يَعْمُرُ‌ مَسَاجِدَ اللَّـهِ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّـهَ ۖ فَعَسَىٰ أُولَـٰئِكَ أَن يَكُونُوا مِنَ الْمُهْتَدِينَ ﴿18﴾</p><p>Only those do populate the mosques of Allah who believe in Allah and in the Day of Judgment, who are steadfast in Salah and pay the Zakah, and do not fear anyone but Allah" (9:18).</p><p>So, the Holy Prophet g has foretold that when the Day of Judgment comes close, the mosques of the Muslims would be beautifully designed and decorated and be apparently full of people, but they would in reality be deserted, for a few people would go there for the purpose of offering their prayers. We are also reminded of what the fourth Khalifah and the blessed Companion ` Ali ؓ has said. There are, according to him, six deeds which behove a man --three of them pertain to the state when one is living at home and the other three to the state when one is on a journey. The first three are --to read the Holy Qur'an, to populate the mosques, and to bring together a number of friends who wish to serve Allah and His faith. The other three are -- to spend out of what one has over one's needy companions of the way, to be polite to everyone, and to be cheerful with one's co-travellers so long as one does not go beyond the limits allowed by the Shari'ah. What he means by "populating" the mosques is that one should enter them in a spirit of humility and with the fear of Allah in one's heart, and then engage oneself in prayers or in reciting the Holy Qur'an or in making "dhikr. ذکر ' In opposition to this, the laying waste of mosques would mean that few, or only a few people should offer their prayers in them, or that a set of circumstances is allowed to develop which makes it difficult for those who are present to acquire the proper attitude of humility.</p><p>If Verse 114 was revealed on the occasion of the Peace of Hudaybiyyah حُدیبیہ when the mushrikin (associators) of Makkah had prevented the Muslims from entering Al-Masjid al-Haram, then it is quite obvious that laying waste a mosque does not merely mean demolishing it, but also that it is not being allowed to be used for the purpose for which it was built -- that is, for Salah and for the Dhikr (remembrance) of Allah.</p><p>As for Verse 115, we have already pointed out that Allah not being limited to any particular direction or place, the Muslims do not, in turning towards the Ka'bah کعبہ ، at all mean to worship it, but that this particular orientation has been fixed on account of certain other considerations. We have also noted that for sixteen or seventeen months after the Hijrah ھجرہ ، the Holy Prophet ﷺ and the blessed Companions were made to turn towards the Baytul-Maqdis in their prayers under divine commandment. This was, so to say, a practical demonstration of the truth that one can find Allah in every direction, and that Allah's attention encompasses all possible directions and dimensions simultaneously. A further and permanent demonstration of the same truth is provided by the injunction with regard to supererogatory prayers (Nawafil). That is to say, if one wishes to offer such prayers while travelling on a horse or a camel etc., it is not necessary for him even to turn towards the Qiblah, for he is allowed to keep his face towards the direction in which his horse is moving, and to offer his supererogatory prayers through the gestures of his head and arms. In fact, according to certain commentators, Verse 115 lays down just this rule with regard to supererogatory prayers. But one must bear in mind that this injunction applies only to that form of travel which involves animals like a horse or a camel that makes it difficult for one to turn towards the Qiblah. But in other forms of travel (e.g., in a train or a ship or an aeroplane) where it is not difficult to turn towards the Qiblah, one has to adopt the proper orientation even in offering supererogatory prayers. However, should the train or the aeroplane change its direction while one is still praying and there is no room for readjusting one's orientation accordingly, one can go on and finish the prayers in the same state.</p><p>Similarly, if one does not know the direction of the Qiblah, nor can correctly determine it on account of the darkness of the night or for some other valid reason, nor can find someone to provide correct information, the same rule would apply in this case too. In such a situation, one is allowed to follow one's conjecture, and to turn in the direction which seems to be the most likely. The direction one chooses would serve as the Qiblah. If, having finished one's prayers, one discovers that the choice of this particular direction was wrong, even then one's prayers would remain acceptable, and one would not have to repeat them.</p>

Injunctions and related considerationsVerse 114 lays down, or helps us to infer, some very important injunctions:All the mosques in the world are equally worthy of respect. Just as it is a great sin to desecrate in any way the Baytul-Maqdis, or the mosque attached to the Ka'bah (Al-Masjid al- Haram) or the mosque of the Holy Prophet ﷺ ، the same prohibition holds good with regard to all other mosques. These three mosques, no doubt, enjoy a superior position, and special respect is to be paid to them. The reward for offering prayers once in Al-Masjid al-Haram is equal to that of praying a hundred thousand times elsewhere; the reward for praying in the mosque of the Holy Prophet g and in the Baytul-Maqdis equals that of praying fifty thousand times. To make a long journey for the purpose of praying in any one of these three mosques is a meritorious act which makes one worthy of receiving a special barakah بَرَکہ . On the other hand, the Holy Prophet $ has forbidden it that one should make a long journey in order to offer one's prayers in a mosque other than these three, believing it to be a meritorious act.The sanctity of the Mosque(2) It is forbidden to prevent people, in any form or manner possible, from offering their prayers or "remembering" Allah in a mosque. An obvious form of such interference is not to allow someone to enter a mosque or to offer his prayers or to read the Holy Qur'an there. A less explicit form is to produce some kind of a noise in the mosque itself or play music nearby, and thus to disturb people in their prayers or in their "remembrance" (; ) of Allah. Similarly, if one starts reciting the Holy Qur'an or "remembering" Allah loudly so as to disturb the people who are offering supererogatory prayers (Nawafil نوافل) or themselves reading the Holy Qur'an or silently "remembering" Allah (Dhikr ذکر ), one is being guilty of the same sin. Therefore, the Fuqaha' (masters of Islamic jurisprudence) have forbidden this practice. But, if people are not present in the mosque, one may recite the Holy Qur'an or make "dhikr ذکر " in a loud voice. On the basis of this principle we can also see that it is forbidden to beg or to collect donations even for a religious purpose while people are engaged in their prayers or in "dhikr ذکر ."(3) All the possible forms of laying waste a mosque are forbidden. This includes not only demolishing and destroying a mosque, but also producing conditions which result in a mosque being laid waste or deserted. For, laying waste a mosque implies that few, or only a few people should come there for offering their prayers. A mosque can be said to be flourishing, not on the score of the beauty of its architecture or of its ornamentation, but only when it is full of men who come to pray and to "remember" Allah. Says the Holy Qur'an:إِنَّمَا يَعْمُرُ‌ مَسَاجِدَ اللَّـهِ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّـهَ ۖ فَعَسَىٰ أُولَـٰئِكَ أَن يَكُونُوا مِنَ الْمُهْتَدِينَ ﴿18﴾Only those do populate the mosques of Allah who believe in Allah and in the Day of Judgment, who are steadfast in Salah and pay the Zakah, and do not fear anyone but Allah" (9:18).So, the Holy Prophet g has foretold that when the Day of Judgment comes close, the mosques of the Muslims would be beautifully designed and decorated and be apparently full of people, but they would in reality be deserted, for a few people would go there for the purpose of offering their prayers. We are also reminded of what the fourth Khalifah and the blessed Companion ` Ali ؓ has said. There are, according to him, six deeds which behove a man --three of them pertain to the state when one is living at home and the other three to the state when one is on a journey. The first three are --to read the Holy Qur'an, to populate the mosques, and to bring together a number of friends who wish to serve Allah and His faith. The other three are -- to spend out of what one has over one's needy companions of the way, to be polite to everyone, and to be cheerful with one's co-travellers so long as one does not go beyond the limits allowed by the Shari'ah. What he means by "populating" the mosques is that one should enter them in a spirit of humility and with the fear of Allah in one's heart, and then engage oneself in prayers or in reciting the Holy Qur'an or in making "dhikr. ذکر ' In opposition to this, the laying waste of mosques would mean that few, or only a few people should offer their prayers in them, or that a set of circumstances is allowed to develop which makes it difficult for those who are present to acquire the proper attitude of humility.If Verse 114 was revealed on the occasion of the Peace of Hudaybiyyah حُدیبیہ when the mushrikin (associators) of Makkah had prevented the Muslims from entering Al-Masjid al-Haram, then it is quite obvious that laying waste a mosque does not merely mean demolishing it, but also that it is not being allowed to be used for the purpose for which it was built -- that is, for Salah and for the Dhikr (remembrance) of Allah.As for Verse 115, we have already pointed out that Allah not being limited to any particular direction or place, the Muslims do not, in turning towards the Ka'bah کعبہ ، at all mean to worship it, but that this particular orientation has been fixed on account of certain other considerations. We have also noted that for sixteen or seventeen months after the Hijrah ھجرہ ، the Holy Prophet ﷺ and the blessed Companions were made to turn towards the Baytul-Maqdis in their prayers under divine commandment. This was, so to say, a practical demonstration of the truth that one can find Allah in every direction, and that Allah's attention encompasses all possible directions and dimensions simultaneously. A further and permanent demonstration of the same truth is provided by the injunction with regard to supererogatory prayers (Nawafil). That is to say, if one wishes to offer such prayers while travelling on a horse or a camel etc., it is not necessary for him even to turn towards the Qiblah, for he is allowed to keep his face towards the direction in which his horse is moving, and to offer his supererogatory prayers through the gestures of his head and arms. In fact, according to certain commentators, Verse 115 lays down just this rule with regard to supererogatory prayers. But one must bear in mind that this injunction applies only to that form of travel which involves animals like a horse or a camel that makes it difficult for one to turn towards the Qiblah. But in other forms of travel (e.g., in a train or a ship or an aeroplane) where it is not difficult to turn towards the Qiblah, one has to adopt the proper orientation even in offering supererogatory prayers. However, should the train or the aeroplane change its direction while one is still praying and there is no room for readjusting one's orientation accordingly, one can go on and finish the prayers in the same state.Similarly, if one does not know the direction of the Qiblah, nor can correctly determine it on account of the darkness of the night or for some other valid reason, nor can find someone to provide correct information, the same rule would apply in this case too. In such a situation, one is allowed to follow one's conjecture, and to turn in the direction which seems to be the most likely. The direction one chooses would serve as the Qiblah. If, having finished one's prayers, one discovers that the choice of this particular direction was wrong, even then one's prayers would remain acceptable, and one would not have to repeat them.

وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌ

<p>In order to understand these two verses, one should keep in mind three different incidents connected with the three groups hostile to Islam, all of which were, in one way or another, guilty of preventing people from worshipping Allah in mosques and of laying them waste.</p><p>(1) When Allah changed the Qiblah قبلہ that is to say, commanded the Muslims to turn towards the Ka'bah کعبہ in their Salah, and not towards the Baytul-Maqdis بیت المقدس --, the Jews raised all kinds of objections to it, and tried to produce in the minds of the Muslims doubts and misgiving which, had they taken root, would have led to the denial of the Holy Prophet g and to the giving up of prescribed Salah, thus laying waste the mosque of the Holy Prophet ﷺ .</p><p>(2) The Romans had once invaded Jerusalem, and the ignorant among them had polluted the Baytul-Maqdis, which naturally prevented people from performing Salah in this mosque. The Christians in a way looked upon the Romans as their ancestors; moreover, the humiliation of the Jews was in itself pleasing to them. Thus, in refusing to condemn this misdeed of the Romans, the Christians too were being indirectly responsible for laying waste the mosque.</p><p>(3) At the time of the peace of Hudaybiyyah حدیبیہ ، the mushrikin (associators) did not allow the Holy Prophet ﷺ to enter Makkah and to perform the Hajj. So, this group too was guilty of the same sin.</p><p>According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، Verse 114 refers to the second of these three incidents -- the commentator Ibn Jarir too accepts this view. But the commentator Ibn Kathir (رح) follows Ibn Zayd ؓ in preferring the third as being the occasion on which this verse was revealed. The Holy Qur'an, however, speaks in general terms of the mosques of Allah" so as to lay down a regular and permanent law, for all the peoples, covering all the possible cases of desecrating mosques and of hindering the "remembrance" (ذکر) of Allah in any way and thus laying them waste -- it denounces those who are capable of such a misdeed as being "unjust" or "cruel", and threatens them with humiliation in this world and dire punishment in the other, for the dignity of a mosque requires that one should enter it in a spirit of lowliness and respect, and with the fear of Allah in one's heart.</p><p>The prediction of the Holy Qur'an came true. The groups which had been trying to lay waste the mosques were soon humiliated, and came under the Muslim rule. They are, of course, to meet a dire punishment in the other world for being disbelievers, but the punishment will be all the more severe on account of this additional sin.</p><p>The earlier verses have told us how each of these groups claimed to be on the right path. The present verse, in referring to their desecration of mosques, refutes this claim as being a shameless pretension on the part of those whose behaviour itself gives them the lie.</p><p>As for Verse 115, let us recall that the idolaters compelled the Holy Prophet ﷺ to migrate from Makkah to Madinah, and thus separated him from the Ka'bah کعبہ (the incident is, of course, known as the Hijrah ھجرہ ). For some sixteen or seventeen months after that, the Muslims had to, under the commandment of Allah, turn towards the Baytul-Maqdis بیت المقدس (at Jerusalem) while offering Salah. But the Holy Prophet ﷺ felt a deep longing for turning towards the Ka'bah, and from time to time he would look upwards, waiting for the Archangel Jibra'il (علیہ السلام) to come with a new commandment in this respect. Finally, such a commandment did come, and Allah changed the orientation (Qiblah). Speaking of this modification, the Holy Qur'an says:</p><p>قَدْ نَرَ‌ىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْ‌ضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَ‌هُ ۗ</p><p>We do see how you raise your face again and again towards the sky. So, We are going to give you the orientation which you desire. Therefore, turn your face towards the Holy Mosque at Makkah, and all of you too, wheresoever you may be, turn towards it." (2:144)</p><p>This new commandment naturally made the Muslims very happy, but the Jews, in their habitual malice, made it an occasion for taunting them and accusing them of going against the way of the earlier prophets.</p><p>Thus, there are two facets to Verse 115. On the one hand, it is an answer to the objection raised by the Jews; on the other hand, it brings comfort to the Holy Prophet and to the blessed Companions. The verse points out that had Allah been limited to any one direction, a fixed and permanent orientation would have been necessary for worshipping Him, but that, being infinite and beyond all possible limitations and qualifications, He is the Lord of the East and the West and of all conceivable directions -- He is everywhere, and surrounds everything. Wheresoever a man turns, he shall find Allah "facing" him -- that is to say, ready to accept his prayers and to shower His bounties on him. Consequently, neither does the Baitui-Maqdis بیت المقدس nor the Ka'bah enjoy an inherent or inalienable superiority; either of them can acquire a position of privilege only through divine ordination. All that matters is to obey the commandment of Allah, which alone can make one worthy of receiving His grace. In order to win His pleasure, one has to orient oneself according to what He Himself has determined. If, in spite of being infinite and free from all limitations, Allah has yet fixed a particular orientation, it is because He is Omniscient, and knows what is the best in a certain situation and for a certain people.</p><p>Although it is not possible for man to comprehend fully the wisdom which is inherently present in each and every divine commandment, yet the fixing of a definite orientation for Salah has a very obvious raison d'etre. Whichever way one turns, one would, no doubt, find Allah "facing" him; but if one has to choose a direction every time one starts to pray, it would only mean a dispersion of one's attention. And when several men are offering their prayers jointly it would really be odd if each one of them adopts a different orientation. So, a fixed orientation for all helps the individual and the groups both in acquiring the necessary concentration of mind and the sense of a joint purpose.</p><p>This explanation satisfactorily dispels the objection often raised by certain antagonists who accuse the Muslims of being the worshippers of the Ka'bah." If, by way of self-justification, they should still assert that they too keep the idols in front of them while meditating or worshipping for the same purpose of attaining a state of concentration, the claim does in no way reinforce their accusation against the Muslims. Moreover, an impartial investigation into the respective attitudes and frames of minds would easily show how genuine the Muslims are in their claim to be worshipping no one but Allah, and how dubious the position of the others is in this respect. Even if we accept the claim that idols or icons are no more than a means to an end, one would, in employing idols as a "support", still he required to produce a relevant injunction from a Shari'ah which has not been abrogated as yet. Today, the Muslims alone possess such a Shari'ah.</p><p>Before we proceed, we must sound a note of caution. Verse 115 says that whichever way one turns, one would find "the face of Allah", and that Allah being "All-Embracing" surrounds everything. Wisdom lies in not trying to investigate unnecessarily into the meanings of these or similar statements. For, just as it is not at all possible for a creature to comprehend fully the "Being" (Dhat ذات ) of Allah, it is equally impossible to comprehend the essential reality of the "Attributes" (Sifat صفات). All that man is required to do is to have a general faith in the Realities of the Divine Order - there is no obligation for him to look into the particularities of this sphere which is totally beyond human reach.</p>

In order to understand these two verses, one should keep in mind three different incidents connected with the three groups hostile to Islam, all of which were, in one way or another, guilty of preventing people from worshipping Allah in mosques and of laying them waste.(1) When Allah changed the Qiblah قبلہ that is to say, commanded the Muslims to turn towards the Ka'bah کعبہ in their Salah, and not towards the Baytul-Maqdis بیت المقدس --, the Jews raised all kinds of objections to it, and tried to produce in the minds of the Muslims doubts and misgiving which, had they taken root, would have led to the denial of the Holy Prophet g and to the giving up of prescribed Salah, thus laying waste the mosque of the Holy Prophet ﷺ .(2) The Romans had once invaded Jerusalem, and the ignorant among them had polluted the Baytul-Maqdis, which naturally prevented people from performing Salah in this mosque. The Christians in a way looked upon the Romans as their ancestors; moreover, the humiliation of the Jews was in itself pleasing to them. Thus, in refusing to condemn this misdeed of the Romans, the Christians too were being indirectly responsible for laying waste the mosque.(3) At the time of the peace of Hudaybiyyah حدیبیہ ، the mushrikin (associators) did not allow the Holy Prophet ﷺ to enter Makkah and to perform the Hajj. So, this group too was guilty of the same sin.According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، Verse 114 refers to the second of these three incidents -- the commentator Ibn Jarir too accepts this view. But the commentator Ibn Kathir (رح) follows Ibn Zayd ؓ in preferring the third as being the occasion on which this verse was revealed. The Holy Qur'an, however, speaks in general terms of the mosques of Allah" so as to lay down a regular and permanent law, for all the peoples, covering all the possible cases of desecrating mosques and of hindering the "remembrance" (ذکر) of Allah in any way and thus laying them waste -- it denounces those who are capable of such a misdeed as being "unjust" or "cruel", and threatens them with humiliation in this world and dire punishment in the other, for the dignity of a mosque requires that one should enter it in a spirit of lowliness and respect, and with the fear of Allah in one's heart.The prediction of the Holy Qur'an came true. The groups which had been trying to lay waste the mosques were soon humiliated, and came under the Muslim rule. They are, of course, to meet a dire punishment in the other world for being disbelievers, but the punishment will be all the more severe on account of this additional sin.The earlier verses have told us how each of these groups claimed to be on the right path. The present verse, in referring to their desecration of mosques, refutes this claim as being a shameless pretension on the part of those whose behaviour itself gives them the lie.As for Verse 115, let us recall that the idolaters compelled the Holy Prophet ﷺ to migrate from Makkah to Madinah, and thus separated him from the Ka'bah کعبہ (the incident is, of course, known as the Hijrah ھجرہ ). For some sixteen or seventeen months after that, the Muslims had to, under the commandment of Allah, turn towards the Baytul-Maqdis بیت المقدس (at Jerusalem) while offering Salah. But the Holy Prophet ﷺ felt a deep longing for turning towards the Ka'bah, and from time to time he would look upwards, waiting for the Archangel Jibra'il (علیہ السلام) to come with a new commandment in this respect. Finally, such a commandment did come, and Allah changed the orientation (Qiblah). Speaking of this modification, the Holy Qur'an says:قَدْ نَرَ‌ىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْ‌ضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَ‌هُ ۗWe do see how you raise your face again and again towards the sky. So, We are going to give you the orientation which you desire. Therefore, turn your face towards the Holy Mosque at Makkah, and all of you too, wheresoever you may be, turn towards it." (2:144)This new commandment naturally made the Muslims very happy, but the Jews, in their habitual malice, made it an occasion for taunting them and accusing them of going against the way of the earlier prophets.Thus, there are two facets to Verse 115. On the one hand, it is an answer to the objection raised by the Jews; on the other hand, it brings comfort to the Holy Prophet and to the blessed Companions. The verse points out that had Allah been limited to any one direction, a fixed and permanent orientation would have been necessary for worshipping Him, but that, being infinite and beyond all possible limitations and qualifications, He is the Lord of the East and the West and of all conceivable directions -- He is everywhere, and surrounds everything. Wheresoever a man turns, he shall find Allah "facing" him -- that is to say, ready to accept his prayers and to shower His bounties on him. Consequently, neither does the Baitui-Maqdis بیت المقدس nor the Ka'bah enjoy an inherent or inalienable superiority; either of them can acquire a position of privilege only through divine ordination. All that matters is to obey the commandment of Allah, which alone can make one worthy of receiving His grace. In order to win His pleasure, one has to orient oneself according to what He Himself has determined. If, in spite of being infinite and free from all limitations, Allah has yet fixed a particular orientation, it is because He is Omniscient, and knows what is the best in a certain situation and for a certain people.Although it is not possible for man to comprehend fully the wisdom which is inherently present in each and every divine commandment, yet the fixing of a definite orientation for Salah has a very obvious raison d'etre. Whichever way one turns, one would, no doubt, find Allah "facing" him; but if one has to choose a direction every time one starts to pray, it would only mean a dispersion of one's attention. And when several men are offering their prayers jointly it would really be odd if each one of them adopts a different orientation. So, a fixed orientation for all helps the individual and the groups both in acquiring the necessary concentration of mind and the sense of a joint purpose.This explanation satisfactorily dispels the objection often raised by certain antagonists who accuse the Muslims of being the worshippers of the Ka'bah." If, by way of self-justification, they should still assert that they too keep the idols in front of them while meditating or worshipping for the same purpose of attaining a state of concentration, the claim does in no way reinforce their accusation against the Muslims. Moreover, an impartial investigation into the respective attitudes and frames of minds would easily show how genuine the Muslims are in their claim to be worshipping no one but Allah, and how dubious the position of the others is in this respect. Even if we accept the claim that idols or icons are no more than a means to an end, one would, in employing idols as a "support", still he required to produce a relevant injunction from a Shari'ah which has not been abrogated as yet. Today, the Muslims alone possess such a Shari'ah.Before we proceed, we must sound a note of caution. Verse 115 says that whichever way one turns, one would find "the face of Allah", and that Allah being "All-Embracing" surrounds everything. Wisdom lies in not trying to investigate unnecessarily into the meanings of these or similar statements. For, just as it is not at all possible for a creature to comprehend fully the "Being" (Dhat ذات ) of Allah, it is equally impossible to comprehend the essential reality of the "Attributes" (Sifat صفات). All that man is required to do is to have a general faith in the Realities of the Divine Order - there is no obligation for him to look into the particularities of this sphere which is totally beyond human reach.

وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا سُبْحَٰنَهُۥ بَل لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ كُلٌّ لَّهُۥ قَٰنِتُونَ

<p>As the Holy Qur'an reports in some other verses, some of the Jews called the Prophet Uzayr (علیہ السلام) (Ezra) the son of God, as did the Christians in the case of Sayyidna ` Isa (Jesus علیہ السلام)~ and most of them still do, while the mushrikin مشرکین of Makkah considered the angels to be the daughters of God. These two verses show the absurdity of such assertions. For, even on rational grounds, it is totally impossible that God should have offspring. Were it at all possible, the situation would necessarily involve either of the two alternative characteristics -- the offspring would belong either to the same genus as the father does, or to a different genus. If it belongs to a different genus, that obviously is a defect, while God should in order to be God, be free of all defects -- as reason itself requires, and as Verse 116 affirms. If the offspring belongs to the same genus, that too is a contradiction in terms, for God has no equal and no existent can belong to the same genus as He does. Let us explain what we mean. God alone is the Necessary Being (Al-Dhat al-Wajib الذات الواجب ), and hence necessarily carries within Himself the Attributes of Perfection which are peculiar to Him alone and which cannot exist in any one other than God. Now, if we deny a necessary attribute to a certain being, we automatically deny the existence of that being. So, no one other than God can be a necessary being. Insofar as "necessity" is in itself the essence of the Ultimate Reality, or an inalienable quality of the Ultimate Reality, anyone other than God cannot share the Reality with Him. Hence, it would be a plain and simple contradiction in terms of claim that anyone other than God can belong to the same genus.</p><p>Having refuted the false claims of the Jews, the Christians and the mushrikin, the two verses proceed to demonstrate how and why the Attributes of Perfection are peculiar to Allah Himself and Him alone. Firstly, all that exists in heaven or earth belongs to Allah. Secondly, everything is also subservient to Him -- in the sense that no one can interfere with His omnipotence (for example, with His power to create a.nd to destroy), even if some men may be lax in obeying the injunctions of the Shari'ah. Thirdly, He is the Creator and the Inventor of the skies and of the earth. Fourthly, His power of creation is so mighty that when He wishes to do something (for example, wishes to create something), He does not need any instruments or helpers -- all that He does is to say, "Be", and the thing becomes what He wishes it to be. These four qualities are not to be found in anyone other than Allah. In fact, even those who attributed offspring to Him, believed in this truth. Thus, their claims to the contrary stand finally refuted.</p><p>The two verses give rise to certain other important considerations.</p><p>(1) If Allah has chosen to assign certain tasks to certain angels (for example, sending down rain or bringing to the creatures their nourishment), or has chosen to employ causes, materials or physical forces in order to produce certain effects, He has done so in His wisdom. So, it is neither permissible nor proper that men should look upon these angels or causes or physical forces as being effective agents in themselves, and turn to them for help in their need.</p><p>(2) The commentator al-Baydawi has remarked that, Allah being the First Cause of the things, the earlier Shari'ahs had allowed the use of the title "Father" for Him, but that the ignorant misunderstood and distorted the sense of "Fatherhood" so badly that to entertain such a belief or to apply this title to Allah has now been declared to be an act of infidelity (Kufr). As this practice ` can lead to all kinds of doctrinal disorders, it is no longer permissible to employ this particular word or a similar expression with reference to Allah.31</p><p>31. As for creation taking place through the Divine Command, "Be", we would like to add a note, following the example of Maulana Ashraf ` Ali Thanavi (رح) in his "Bayan a1-Qur'an", for the benefit of those who happen to be interested in Western philosophy, or in Christian theology, or, worst of all, in the writings of the Orientalists and their translations of Sufi texts.</p><p>Let us begin by saying that it is a mystery -- and we are using the word "mystery", not in the debased and the modern sense, but in the original meaning of the term which implies that certain realities are altogether beyond the reach of human understanding, and that certain other realities cannot and must not, even when partially or wholly understood, be given out to those who have no aptitude for receiving them, and that with regard to them it is advisable "to keep one's lips closed." In these matters, when and what one chooses to reveal is ultimately not the question of liberalism or democratism or egalitarianism, but that of "spiritual etiquette." Having repeated the warning given by Maulana Thanavi himself, we shall do no more than explaining what "Bayan al-Qur'an" says on the subject.</p><p>Regarding this particular mystery, there is a difference of approach between the two groups of the Mutakallimin متکلمین (the masters of al-1lm al-Kalam العلم الکلام or dialectical theology). According to the Asha'ri group, "Be, and it comes to be" (Kun fa Yakun کن فیکون ) is a metaphorical or allegorical expression. That is to say, the phrase does not signify that Allah actually addressed an existent and commanded it "to be", but it is an allegorical illustration of His omnipotence, suggesting that there is no interval between an act of will on His part and its realization. The commentator al-Baydawi has adopted this view. But, according to the Maturidi group, the phrase literally means what it says. This approach to the subject, however, produces a difficult problem. A command is given only to an existent. If a thing does not exist at all, how can Allah address it? On the other hand, if a thing does already exist, it is superfluous to command it "to be." The problem can easily be resolved if we keep two considerations in mind. Firstly, this command does not belong to the order of Tashri': (تشریع : legislation) which requires the addressee to exist in actual fact and to possess understanding; it belongs to the order of Takwin :(تکوین : creation) which is concerned with giving existence to non-existents.</p><p>This explanation, in its turn, brings us into the thick of a controversy that has muddled a great deal of Western philosophy and theology. We refer to the question of "creation arising out of nothingness" (Ex Nihilo), and the second of our two considerations will clarify it. It is usual enough to place "existence" Wujud وجود ) in opposition to "nothingness or non-existence" (عدم ` adam ). But it has also been said that non-existence does not exist. For, Allah is omniscient, and Divine Knowledge comprehends everything that has been, or is, or will be, so that what does not yet exist according to our reckoning does already exist in Divine Knowledge. To use a different expression, everything past, present or future has its "pure" and "subtle" counterpart in Divine Knowledge. If Western terminology should be more easily comprehensible to some of our readers, we can call these Prototypes, Numbers, or Essences, or Ideas or Archetypes, but each time we will have to give a more refined and a higher signification to these terms than Pythagoras or Plato ever did. The Sufis, however, call them "Al-A` yan al-Thabitah." With the help of this explanation we can see that when Allah wishes to create a thing,</p><p>He commands its Essence, which already exists in His Knowledge, "to be", and it "comes to be" --that is to say, comes to be actualised in the world. Thus, "creation" does not arise out of "nothingness." Before a thing comes to exist as an "actuality" in the world, it already exists as a "potentiality" in Divine Knowledge. It is this "potentiality" to which the Divine Command "Be" is addressed. Hence, it is equally true to say that Essences do not exist, and to say that Essences do exist. The first statement pertains to the knowledge of the creatures, and the second to the Divine Knowledge.</p><p>At the end, we shall again insist that no good can come out of unnecessarily meddling with such delicate questions, especially if the purpose is no more than to seek a new sensation.</p>

As the Holy Qur'an reports in some other verses, some of the Jews called the Prophet Uzayr (علیہ السلام) (Ezra) the son of God, as did the Christians in the case of Sayyidna ` Isa (Jesus علیہ السلام)~ and most of them still do, while the mushrikin مشرکین of Makkah considered the angels to be the daughters of God. These two verses show the absurdity of such assertions. For, even on rational grounds, it is totally impossible that God should have offspring. Were it at all possible, the situation would necessarily involve either of the two alternative characteristics -- the offspring would belong either to the same genus as the father does, or to a different genus. If it belongs to a different genus, that obviously is a defect, while God should in order to be God, be free of all defects -- as reason itself requires, and as Verse 116 affirms. If the offspring belongs to the same genus, that too is a contradiction in terms, for God has no equal and no existent can belong to the same genus as He does. Let us explain what we mean. God alone is the Necessary Being (Al-Dhat al-Wajib الذات الواجب ), and hence necessarily carries within Himself the Attributes of Perfection which are peculiar to Him alone and which cannot exist in any one other than God. Now, if we deny a necessary attribute to a certain being, we automatically deny the existence of that being. So, no one other than God can be a necessary being. Insofar as "necessity" is in itself the essence of the Ultimate Reality, or an inalienable quality of the Ultimate Reality, anyone other than God cannot share the Reality with Him. Hence, it would be a plain and simple contradiction in terms of claim that anyone other than God can belong to the same genus.Having refuted the false claims of the Jews, the Christians and the mushrikin, the two verses proceed to demonstrate how and why the Attributes of Perfection are peculiar to Allah Himself and Him alone. Firstly, all that exists in heaven or earth belongs to Allah. Secondly, everything is also subservient to Him -- in the sense that no one can interfere with His omnipotence (for example, with His power to create a.nd to destroy), even if some men may be lax in obeying the injunctions of the Shari'ah. Thirdly, He is the Creator and the Inventor of the skies and of the earth. Fourthly, His power of creation is so mighty that when He wishes to do something (for example, wishes to create something), He does not need any instruments or helpers -- all that He does is to say, "Be", and the thing becomes what He wishes it to be. These four qualities are not to be found in anyone other than Allah. In fact, even those who attributed offspring to Him, believed in this truth. Thus, their claims to the contrary stand finally refuted.The two verses give rise to certain other important considerations.(1) If Allah has chosen to assign certain tasks to certain angels (for example, sending down rain or bringing to the creatures their nourishment), or has chosen to employ causes, materials or physical forces in order to produce certain effects, He has done so in His wisdom. So, it is neither permissible nor proper that men should look upon these angels or causes or physical forces as being effective agents in themselves, and turn to them for help in their need.(2) The commentator al-Baydawi has remarked that, Allah being the First Cause of the things, the earlier Shari'ahs had allowed the use of the title "Father" for Him, but that the ignorant misunderstood and distorted the sense of "Fatherhood" so badly that to entertain such a belief or to apply this title to Allah has now been declared to be an act of infidelity (Kufr). As this practice ` can lead to all kinds of doctrinal disorders, it is no longer permissible to employ this particular word or a similar expression with reference to Allah.3131. As for creation taking place through the Divine Command, "Be", we would like to add a note, following the example of Maulana Ashraf ` Ali Thanavi (رح) in his "Bayan a1-Qur'an", for the benefit of those who happen to be interested in Western philosophy, or in Christian theology, or, worst of all, in the writings of the Orientalists and their translations of Sufi texts.Let us begin by saying that it is a mystery -- and we are using the word "mystery", not in the debased and the modern sense, but in the original meaning of the term which implies that certain realities are altogether beyond the reach of human understanding, and that certain other realities cannot and must not, even when partially or wholly understood, be given out to those who have no aptitude for receiving them, and that with regard to them it is advisable "to keep one's lips closed." In these matters, when and what one chooses to reveal is ultimately not the question of liberalism or democratism or egalitarianism, but that of "spiritual etiquette." Having repeated the warning given by Maulana Thanavi himself, we shall do no more than explaining what "Bayan al-Qur'an" says on the subject.Regarding this particular mystery, there is a difference of approach between the two groups of the Mutakallimin متکلمین (the masters of al-1lm al-Kalam العلم الکلام or dialectical theology). According to the Asha'ri group, "Be, and it comes to be" (Kun fa Yakun کن فیکون ) is a metaphorical or allegorical expression. That is to say, the phrase does not signify that Allah actually addressed an existent and commanded it "to be", but it is an allegorical illustration of His omnipotence, suggesting that there is no interval between an act of will on His part and its realization. The commentator al-Baydawi has adopted this view. But, according to the Maturidi group, the phrase literally means what it says. This approach to the subject, however, produces a difficult problem. A command is given only to an existent. If a thing does not exist at all, how can Allah address it? On the other hand, if a thing does already exist, it is superfluous to command it "to be." The problem can easily be resolved if we keep two considerations in mind. Firstly, this command does not belong to the order of Tashri': (تشریع : legislation) which requires the addressee to exist in actual fact and to possess understanding; it belongs to the order of Takwin :(تکوین : creation) which is concerned with giving existence to non-existents.This explanation, in its turn, brings us into the thick of a controversy that has muddled a great deal of Western philosophy and theology. We refer to the question of "creation arising out of nothingness" (Ex Nihilo), and the second of our two considerations will clarify it. It is usual enough to place "existence" Wujud وجود ) in opposition to "nothingness or non-existence" (عدم ` adam ). But it has also been said that non-existence does not exist. For, Allah is omniscient, and Divine Knowledge comprehends everything that has been, or is, or will be, so that what does not yet exist according to our reckoning does already exist in Divine Knowledge. To use a different expression, everything past, present or future has its "pure" and "subtle" counterpart in Divine Knowledge. If Western terminology should be more easily comprehensible to some of our readers, we can call these Prototypes, Numbers, or Essences, or Ideas or Archetypes, but each time we will have to give a more refined and a higher signification to these terms than Pythagoras or Plato ever did. The Sufis, however, call them "Al-A` yan al-Thabitah." With the help of this explanation we can see that when Allah wishes to create a thing,He commands its Essence, which already exists in His Knowledge, "to be", and it "comes to be" --that is to say, comes to be actualised in the world. Thus, "creation" does not arise out of "nothingness." Before a thing comes to exist as an "actuality" in the world, it already exists as a "potentiality" in Divine Knowledge. It is this "potentiality" to which the Divine Command "Be" is addressed. Hence, it is equally true to say that Essences do not exist, and to say that Essences do exist. The first statement pertains to the knowledge of the creatures, and the second to the Divine Knowledge.At the end, we shall again insist that no good can come out of unnecessarily meddling with such delicate questions, especially if the purpose is no more than to seek a new sensation.

بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ تَشَٰبَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا ٱلْءَايَٰتِ لِقَوْمٍ يُوقِنُونَ

<p>The Jews, the Christians and the mushrikin used to deny the prophethood of Sayyidna Muhammad ﷺ and some of them did so out of sheer malevolence. In order to feel triumphant in this obstinacy, they would make absurd and impossible demands, two of which have been mentioned here. To begin with, they insisted that Allah Himself should speak to them, either directly as He speaks to the angels, or through the angels as He speaks to the prophets, and that He should Himself proclaim his injunctions to them so as to make the intervention of a new prophet unnecessary, or should at least announce that He had sent Sayyidna Muhammad ﷺ as a prophet, thus making it easy for them to have faith in him and to follow his guidance. Should Allah choose not to accept this demand, they were ready with another -- that is, Allah should send them a sign or proof in confirmation of his prophethood.</p><p>In reply to them, Allah puts this demand down as being no more than a foolish custom which has all along been unthinkingly practised by ignorant people even in the earlier ages. Then, the verse traces the origin of this demand to a distortion of the heart, in respect of which all the ignorant people, past or present, are alike, hence the parrot-like repetition of the same demand throughout the ages.</p><p>The first of these demands was, on the face of it, silly enough, for, with all the grossness of their minds and hearts, they had the audacity to place themselves on the level of angels and prophets. So, the Holy Qur'an dismisses it as being unworthy of a reply. But in answer to the other demand, Allah reminds them that He has sent, not one, but a number of clear signs and proofs to confirm and establish the prophethood of Sayyidna Muhammad ﷺ . But these signs and proofs can be of help only to those who sincerely wish to know the truth and to attain certitude. As for those who are not in search of the truth, but enjoy being stuck in their malice and obstinacy, there is no help for them.</p><p>At this point, we had better say a word to resolve a difficulty that is likely to arise. The Jews and the Christians were the People of the Book", and some of them were men of learning, and yet Allah calls them ignorant. Why? The reason is that although Allah had sent such a large number of clear signs and definite proofs to establish the prophethood of Sayyidna Muhammad .i" , yet they persisted in their denial. This is the mentality and the conduct of the ignorant.</p>

The Jews, the Christians and the mushrikin used to deny the prophethood of Sayyidna Muhammad ﷺ and some of them did so out of sheer malevolence. In order to feel triumphant in this obstinacy, they would make absurd and impossible demands, two of which have been mentioned here. To begin with, they insisted that Allah Himself should speak to them, either directly as He speaks to the angels, or through the angels as He speaks to the prophets, and that He should Himself proclaim his injunctions to them so as to make the intervention of a new prophet unnecessary, or should at least announce that He had sent Sayyidna Muhammad ﷺ as a prophet, thus making it easy for them to have faith in him and to follow his guidance. Should Allah choose not to accept this demand, they were ready with another -- that is, Allah should send them a sign or proof in confirmation of his prophethood.In reply to them, Allah puts this demand down as being no more than a foolish custom which has all along been unthinkingly practised by ignorant people even in the earlier ages. Then, the verse traces the origin of this demand to a distortion of the heart, in respect of which all the ignorant people, past or present, are alike, hence the parrot-like repetition of the same demand throughout the ages.The first of these demands was, on the face of it, silly enough, for, with all the grossness of their minds and hearts, they had the audacity to place themselves on the level of angels and prophets. So, the Holy Qur'an dismisses it as being unworthy of a reply. But in answer to the other demand, Allah reminds them that He has sent, not one, but a number of clear signs and proofs to confirm and establish the prophethood of Sayyidna Muhammad ﷺ . But these signs and proofs can be of help only to those who sincerely wish to know the truth and to attain certitude. As for those who are not in search of the truth, but enjoy being stuck in their malice and obstinacy, there is no help for them.At this point, we had better say a word to resolve a difficulty that is likely to arise. The Jews and the Christians were the People of the Book", and some of them were men of learning, and yet Allah calls them ignorant. Why? The reason is that although Allah had sent such a large number of clear signs and definite proofs to establish the prophethood of Sayyidna Muhammad .i" , yet they persisted in their denial. This is the mentality and the conduct of the ignorant.

إِنَّآ أَرْسَلْنَٰكَ بِٱلْحَقِّ بَشِيرًا وَنَذِيرًا وَلَا تُسْـَٔلُ عَنْ أَصْحَٰبِ ٱلْجَحِيمِ

<p>The implication of Verse 118 was that those who persisted in their denial of the Holy Prophet ﷺ did so out of sheer malice and ignorance, and could not be expected to reform themselves. Since he has been sent as the mercy for all the worlds", the thought of their being incorrigible was likely to make him sad on their account. So, in this verse Allah offers him a consolation. He has been sent down to men, bearing the truth and the genuine faith. His function is twofold -- to give glad tidings to those who accept the truth, and warnings of dire punishment to those who deny. Allah assures him that he will not be held responsible or taken to account for those who willingly pursue the way to Hell. All that he is required to do is to keep performing his own function, and not to worry as to who accepts the truth and who does not.</p>

The implication of Verse 118 was that those who persisted in their denial of the Holy Prophet ﷺ did so out of sheer malice and ignorance, and could not be expected to reform themselves. Since he has been sent as the mercy for all the worlds", the thought of their being incorrigible was likely to make him sad on their account. So, in this verse Allah offers him a consolation. He has been sent down to men, bearing the truth and the genuine faith. His function is twofold -- to give glad tidings to those who accept the truth, and warnings of dire punishment to those who deny. Allah assures him that he will not be held responsible or taken to account for those who willingly pursue the way to Hell. All that he is required to do is to keep performing his own function, and not to worry as to who accepts the truth and who does not.

وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ

<p>Being anxious to save as many men as possible from misguidance and damnation, the Holy Prophet ﷺ took great pains to convince the deniers, and was specially lenient and gentle with the People of the Book. In this verse, Allah informs him that their denial is not due to lack of convincing arguments and proofs, but is motivated by pride and self-satisfaction, for each of the two groups -- namely, the Jews and the Christians -- believes its own religion to be the only genuine religion, and there is no likelihood of pleasing either of them until and unless the Holy Prophet ﷺ accepts their religion. The religions of the Jews and the Christians, no doubt, were once genuine and had been instituted by Allah. But each had since distorted its religion out of shape; moreover, in sending down Islam as the final Shari'ah, Allah had abrogated all the earlier ones, and hence Islam had by now become the only Shari'ah acceptable to Allah, and in this sense the only genuine and veritable "guidance" possible in this last of all the ages.</p><p>It is on account of the present distorted state of the earlier religions, and specially because of their having been abrogated by Divine Commandment that Verse 120 equates them with Ahwa' (the plural of Hawa) -- that is to say, personal desires, or individual opinions and baseless conjectures. Since the deniers are not willing to extricate themselves from their desires and fancies, it is not possible to please them without accepting their opinions -- a thing which a Messenger of Allah can never do. Should they affect a more friendly stance towards the Holy Prophet g , Allah asks him to say to them in plain and simple words that the only guidance worth the name is that which comes from Allah -- and He has already made it clear enough that Islam is now the only form of "guidance" acceptable to Him.</p><p>Now, supposing just for the sake of supposing that he should accept their fancies in spite of having received the Truth from Allah through revelation, the verse informs him that in such a case he would find no helper to save him from divine wrath. Other verses of the Holy Qur'an, of course, definitely establish the fact that Allah is pleased and will always remain pleased with the Holy Prophet ﷺ ، and thus he can never be the object of divine wrath. Since divine wrath necessarily follows upon the acceptance of baseless fancies, it is logically impossible for him to follow the opinions of the Jews and the Christians, as divine pleasure and divine wrath cannot be combined with each other. On the other hand, they can never be pleased with him unless he follows their wishes. Consequently, one cannot expect from them any change of heart. Hence, the purport of Verse 120 is to advise the Holy Prophet not to worry too much about them.32</p><p>32. Let us add that the warning is apparently addressed to the Holy Prophet ﷺ ، but is really intended for deniers, the purpose being to make them realize the dire consequences of their vanity. In fact, divine wrath is already visible, for the warning has been administered to them, not directly but obliquely, which shows the contempt in which Allah holds them -- Translator ]</p>

Being anxious to save as many men as possible from misguidance and damnation, the Holy Prophet ﷺ took great pains to convince the deniers, and was specially lenient and gentle with the People of the Book. In this verse, Allah informs him that their denial is not due to lack of convincing arguments and proofs, but is motivated by pride and self-satisfaction, for each of the two groups -- namely, the Jews and the Christians -- believes its own religion to be the only genuine religion, and there is no likelihood of pleasing either of them until and unless the Holy Prophet ﷺ accepts their religion. The religions of the Jews and the Christians, no doubt, were once genuine and had been instituted by Allah. But each had since distorted its religion out of shape; moreover, in sending down Islam as the final Shari'ah, Allah had abrogated all the earlier ones, and hence Islam had by now become the only Shari'ah acceptable to Allah, and in this sense the only genuine and veritable "guidance" possible in this last of all the ages.It is on account of the present distorted state of the earlier religions, and specially because of their having been abrogated by Divine Commandment that Verse 120 equates them with Ahwa' (the plural of Hawa) -- that is to say, personal desires, or individual opinions and baseless conjectures. Since the deniers are not willing to extricate themselves from their desires and fancies, it is not possible to please them without accepting their opinions -- a thing which a Messenger of Allah can never do. Should they affect a more friendly stance towards the Holy Prophet g , Allah asks him to say to them in plain and simple words that the only guidance worth the name is that which comes from Allah -- and He has already made it clear enough that Islam is now the only form of "guidance" acceptable to Him.Now, supposing just for the sake of supposing that he should accept their fancies in spite of having received the Truth from Allah through revelation, the verse informs him that in such a case he would find no helper to save him from divine wrath. Other verses of the Holy Qur'an, of course, definitely establish the fact that Allah is pleased and will always remain pleased with the Holy Prophet ﷺ ، and thus he can never be the object of divine wrath. Since divine wrath necessarily follows upon the acceptance of baseless fancies, it is logically impossible for him to follow the opinions of the Jews and the Christians, as divine pleasure and divine wrath cannot be combined with each other. On the other hand, they can never be pleased with him unless he follows their wishes. Consequently, one cannot expect from them any change of heart. Hence, the purport of Verse 120 is to advise the Holy Prophet not to worry too much about them.3232. Let us add that the warning is apparently addressed to the Holy Prophet ﷺ ، but is really intended for deniers, the purpose being to make them realize the dire consequences of their vanity. In fact, divine wrath is already visible, for the warning has been administered to them, not directly but obliquely, which shows the contempt in which Allah holds them -- Translator ]

ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَتْلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُو۟لَٰٓئِكَ يُؤْمِنُونَ بِهِۦ وَمَن يَكْفُرْ بِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

<p>Verse 120 dealt with the hopeless condition of the opponents of Islam among the People of the Book. Now, the present verse turns, in the usual manner of the Holy Qur'an, to the other aspect, and speaks of those Jews and Christians who were honest and just, and, having recognised the truth, affirmed the Holy Prophet ﷺ and accepted Islam.</p><p>The verse tells us how it has been possible for these men to effect a radical change in themselves. Allah has given a Book to the Christians as well as to the Jews. But, unlike most of their co-religionists, these men have been reading the Book "observing the rights of its recitation."</p><p>That is to say, they have distorted neither the words nor the meanings, nor have they tried to misinterpret or conceal the prophecies about the coming of the Holy Prophet ﷺ . In other words, they have used their intellect in trying to understand the meanings, and their will in accepting the truth and in following it. It is they who acknowledge the Holy Qur'an, and have faith in it. In doing so, they are actually affirming their own Books too and acting upon them insofar as their Books explicitly foretell the coming of the Last Prophet and of the last Book of Allah. As for those who persist in their denial, they are bound to suffer the greatest loss, for they have refused to believe in the Last Revelation, and have, in fact, not shown much of a belief in their own Books, and not followed the guidance provided by them in this matter. 33</p><p>33. The commentary we have here is based on a report from the blessed Companion Ibn ` Abbas ؓ ، according to whom this verse was revealed on the occasion of the arrival of forty Christians from Abyssinia who had accepted Islam. But other commentators believe that "those to whom We have given the Book" are the blessed Companions, and "the Book" is the Holy Qur'an. As for reading the Book "observing the rights of its recitation", it means enunciating each word correctly and clearly, and keeping the fear and love of Allah present in one's heart while reading, and also the resolve to follow divine guid-nce and to obey divine commandments. The blessed second Khalifah ` Umar ؓ has said that reading the Holy Qur'an "observing the rights of its recitation" requires that when one comes to a description of Paradise, one should pray to Allah for granting one this abode, and when one finds a description of Hell, one should seek Allah's protection from it. (Ibn Abi Hatim)</p>

Verse 120 dealt with the hopeless condition of the opponents of Islam among the People of the Book. Now, the present verse turns, in the usual manner of the Holy Qur'an, to the other aspect, and speaks of those Jews and Christians who were honest and just, and, having recognised the truth, affirmed the Holy Prophet ﷺ and accepted Islam.The verse tells us how it has been possible for these men to effect a radical change in themselves. Allah has given a Book to the Christians as well as to the Jews. But, unlike most of their co-religionists, these men have been reading the Book "observing the rights of its recitation."That is to say, they have distorted neither the words nor the meanings, nor have they tried to misinterpret or conceal the prophecies about the coming of the Holy Prophet ﷺ . In other words, they have used their intellect in trying to understand the meanings, and their will in accepting the truth and in following it. It is they who acknowledge the Holy Qur'an, and have faith in it. In doing so, they are actually affirming their own Books too and acting upon them insofar as their Books explicitly foretell the coming of the Last Prophet and of the last Book of Allah. As for those who persist in their denial, they are bound to suffer the greatest loss, for they have refused to believe in the Last Revelation, and have, in fact, not shown much of a belief in their own Books, and not followed the guidance provided by them in this matter. 3333. The commentary we have here is based on a report from the blessed Companion Ibn ` Abbas ؓ ، according to whom this verse was revealed on the occasion of the arrival of forty Christians from Abyssinia who had accepted Islam. But other commentators believe that "those to whom We have given the Book" are the blessed Companions, and "the Book" is the Holy Qur'an. As for reading the Book "observing the rights of its recitation", it means enunciating each word correctly and clearly, and keeping the fear and love of Allah present in one's heart while reading, and also the resolve to follow divine guid-nce and to obey divine commandments. The blessed second Khalifah ` Umar ؓ has said that reading the Holy Qur'an "observing the rights of its recitation" requires that when one comes to a description of Paradise, one should pray to Allah for granting one this abode, and when one finds a description of Hell, one should seek Allah's protection from it. (Ibn Abi Hatim)

يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ

<p>A large section of this Sarah, ending with the previous verse, has been dealing with different aspects of the conduct of the Israelites (that is, the Jews) in the course of their history. This account had begun with the statement which has been repeated at the end in these two verses. The statement is of a general and principal kind, and the verses which come in between the beginning and the end are, so to say, a detailed demonstration of the statement. On the one hand, it encourages the Israelites to come back to the Straight Path by reminding them of the blessings which Allah has bestowed on them; on the other hand, it warns them of the consequences of their lapses by depicting the Day of Judgment. The purpose of repeating the statement at the end of the discussion is to make the two ideas sink deep into their minds. For, what is aimed at in a discussion is the affirmation of certain basic and general principles -- being succinct, they are easily kept alive in the mind, and, being comprehensive and readily applicable to particular situations, they make it easy for one to remember the details too. In the art of writing and speaking, it is considered to be one of the most effective means of carrying conviction that, before starting on a long analytical discussion of a subject, one should define the basic ideas very briefly and clearly which are always helpful in comprehending the details and the particularities, and that, in concluding the argument, one should repeat these ideas by way of a summary. The repetition of the introductory statement here is of this very nature.</p>

A large section of this Sarah, ending with the previous verse, has been dealing with different aspects of the conduct of the Israelites (that is, the Jews) in the course of their history. This account had begun with the statement which has been repeated at the end in these two verses. The statement is of a general and principal kind, and the verses which come in between the beginning and the end are, so to say, a detailed demonstration of the statement. On the one hand, it encourages the Israelites to come back to the Straight Path by reminding them of the blessings which Allah has bestowed on them; on the other hand, it warns them of the consequences of their lapses by depicting the Day of Judgment. The purpose of repeating the statement at the end of the discussion is to make the two ideas sink deep into their minds. For, what is aimed at in a discussion is the affirmation of certain basic and general principles -- being succinct, they are easily kept alive in the mind, and, being comprehensive and readily applicable to particular situations, they make it easy for one to remember the details too. In the art of writing and speaking, it is considered to be one of the most effective means of carrying conviction that, before starting on a long analytical discussion of a subject, one should define the basic ideas very briefly and clearly which are always helpful in comprehending the details and the particularities, and that, in concluding the argument, one should repeat these ideas by way of a summary. The repetition of the introductory statement here is of this very nature.

وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَٰعَةٌ وَلَا هُمْ يُنصَرُونَ

وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِۦمَ رَبُّهُۥ بِكَلِمَٰتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِى قَالَ لَا يَنَالُ عَهْدِى ٱلظَّٰلِمِينَ

<p>(34.) So far a whole section of this Surah has been dealing directly with the conduct of the Jews in the course of their history, and their present hostility to Islam, delineating the inner motives and mainsprings of this rabid opposition. As we have seen, they were proud of being the children of Jacob and of Abraham (Sayyidna Ya` qub and Sayyidna Ibrahim علیہما السلام), and believed that, being the chosen people of God, they had the exclusive privilege of being the leaders of humanity, and hence the station of prophethood could not be conferred on anyone who did not belong to their race. Now, the Holy Qur'an proceeds, in the present section of the Surah, to refute this line of thought in an indirect manner, by telling the story of Sayyidna Ibrahim (علیہ السلام) and of his elder son Sayyidna Isma'il (Ishmael علیہ السلام). This section is going to suggest some essential considerations in answer to the denial of the Holy Prophet on the part of the Jews:- (1) He alone can be a guide to humanity who is not unjust and not a transgressor, and has successfully gone through the trial imposed on him by Allah -- and these qualifications the Jews do not fulfill. (2) The Ka'bah کعبہ ، towards which the Muslims turn in Salah and which is not acceptable to the Jews, had actually been built by Sayyidna Ibrahim (علیہ السلام) and hence the orientation (Qiblah) of the Muslims is the same as was his.(3) The way of Islam is the Way of Ibrahim , علیہ السلام , and the Muslims alone are his real followers. (4) It was Sayyidna Ibrahim himself who had prayed for the Last Prophet to be sent down to humanity, and hence one who at all wishes to follow his way cannot but affirm the Holy Prophet ﷺ and accept Islam. (5) It is wrong of the Jews to deny the Holy Prophet ﷺ merely on account of his not belonging to their race, for Sayyidna Ibrahim (علیہ السلام) had two sons, Sayyidna Isma'il and Sayyidna Ishaq (علیہما السلام) (Ishmael and Isaac ), and he had prayed for divine grace to descend on both of them (Genesis, ch. 17), so that the superiority enjoyed by the children of Isaac (علیہ السلام) in their own time had now been transferred to the children of Isma'il (علیہ السلام) . What these indications aim at is to show the Jews that if they wish to have a share in the grace of Allah, they had better acknowledge the Holy Prophet g and accept Islam, the last and now the only valid form of the Abrahamic Way --Translator.</p><p>The great trials put to Ibrahim (علیہ السلام)</p><p>The section dealing with the story of Sayyidna Ibrahim (علیہ السلام) begins with Verse 124. It recounts how he was tried by Allah in different ways, how he came out of these trials successfully, and how he was rewarded. It also tells us that when Allah promised to make him a great guide to men, and their chief, (by conferring prophethood on him, or by giving him a huge number of followers), he prayed for this reward to be bestowed on some from among his progeny too. Allah granted this prayer, but on one condition, which is also to serve as a general principle in this matter -- namely, that this dignity shall never be conferred on those who are disobedient and unjust, but on some of those from among his progeny who are obedient and just.</p><p>Now, Verse 124 gives rise to a number of very fundamental questions:- The purpose of a trial is to test the aptitude and worthiness of a man for a certain function, but Allah is all-knowing and knows every existent inside out. Then, what was the purpose of this trial? (2) What were the different forms of this trial? (3) What kind of success did Sayyidna Ibrahim attain? (4) What is the nature of the reward he received? (5) What are the various aspects of the principle which defines the conditions necessary for receiving this reward ?</p><p>As for the purpose of the trials which Sayyidna Ibrahim (علیہ السلام) was made to undergo, we shall point out that the Arabic word رَبّ : Rabb (Lord) occurring in this verse provides the clue to the problem. In saying that it was Allah Himself who put him through the trials, the verse chooses to employ, out of all the Divine Names, the title رَبّ Rabb which indicates a specific Divine Attribute -- namely, that of making a thing attain the state of its perfection gradually and stage by stage. In other words, the trial of Sayyidna Ibrahim (علیہ السلام) was not the punishment for a crime, nor was it intended to uncover a hidden aptitude, but was a manifestation of this particular Divine Action, and a necessary part of the process of "nurturing" the prophet and making him reveal his inherent qualities to the world, so that he may be led, stage by stage, to assume his final station, already chosen for him by his Lord. We may note, in passing, that the Arabic text of the Verse places the object (Ibrahim) before the subject رَبّ (Rabb), thus indicating the glorious position of Sayyidna Ibrahim (علیہ السلام) among the prophets We may also add that although it is Divine Knowledge and Will that chooses a man for prophethood, yet he is not allowed to assume this station until his aptitude and worthiness has openly shown itself for all men and angels to witness. This is just what had happened, as we have already seen in this Sarah, in the case of the trial of Sayyidna Adam (علیہ السلام) before the angels.</p><p>As for the particular form in which Sayyidna Ibrahim (علیہ السلام) was tried, the Holy Qur'an only refers to certain "things" (Kalimah کلمہ۔- literally, "word" ). According to most of the commentators, the "things" or "words" mean certain divine injunctions. But there is some difference of views among the blessed Companions and their immediate successors as to what these injunctions were, and how many. According to some, they were ten, and, according to others, thirty. But basically there is no opposition among these views, for all the injunctions which have been mentioned in this context were, in one way or another, meant to serve as trials and tests. This is what the great commentators like Ibn Jarir and Ibn Kathir (رح) believe to be the truth of the matter. One thing is, however, quite clear. These trials were not like academic tests, nor were intended to gauge mental capacities or the grasp of mere theories; the purpose, on the other hand, was to test the readiness in obeying Allah and the steadfastness in submitting oneself to divine commandments. This helps us to see that what really has a value in the eyes of Allah is not theoretical hair-splitting, but actual deeds, within and without.</p><p>Let us now relate the story of some of the more important trials. Since Allah intended to raise Sayyidna Ibrahim (علیہ السلام) to a specially exalted station among the prophets, and to confer on him the title of Khalilullah خلیلُ اللہ (the Friend of Allah), he was made to go through very severe trials. Not only his people, but his own family also was sunk deep in idol-worshipping; in opposition to their creed and customs, he was given 'Al-Din al-Hanif الدین الحنیف ', "the Pure Religion", and was asked to go out to his people, and to bring them back to the Straight Path. Unflinchingly he obeyed the divine command, and, with the courage and determination of the prophet that he was, he set out to wage a war against idol-worship and to call them to the unalloyed worship of the One God. This obviously drew upon him the ire of his people and of their king Namrud نمرود (Nimrod), who finally decided to burn him alive in a blazing fire. Seeking, as he did, nothing but the pleasure of his Lord, he gladly let himself be thrown onto the pyre., Since he had succeeded in this test, Allah commanded قُلْنَا يَا نَارُ‌ كُونِي بَرْ‌دًا وَسَلَامًا عَلَىٰ إِبْرَ‌اهِيمَ "0 fire, be coolness and safety for Ibrahim" (21:69). As one can see, the command was given to fire as such, and not to any particular one. Consequently, all fire, wherever it was present in the world, grew cold, and the fire set ablaze by Namrud نمرود did so, too. Now, excessive cold is equally painful and killing - there is a region of extreme cold in Hell دوزخ itself, called Zamharir زمہریر . So, in commanding fire to grow cold, Allah in His grace added the word Salama سلامہ (be safe).</p><p>The second trial was that Sayyidna Ibrahim (علیہ السلام) was asked to leave his homeland and to migrate to Syria along with his family. Then, he was commanded to leave even this country -- which he readily did, accompanied by his wife Hajirah (Hagar ھجر ) and his infant son Sayyidna Isma'il (Ishmael علیہ السلام), and led by the archangel Jibra'il (Gabriel علیہ السلام). Llbn Kathir. Whenever they passed through a fertile land, Sayyidna Ibrahim (علیہ السلام) would wish to be allowed to settle there, but the archangel would inform him that Allah did not want him to do so. Finally, when they reached the barren desert which was destined to be the site of Makkah مکہ and where the Ka'bah کعبہ was to be built, he was commanded to stay there. But now began a new trial, much more difficult for man to bear. He was ordered to leave his wife and son in the desert, and to go back to Syria. "The Friend of Allah" had so annihilated his own will and desire, and was so anxious to obey his Lord that he did not allow even a moment to lapse between the command and its execution, and started on his journey without informing his wife. When she noticed that he was going away, she called after him -- but received no reply. Not even when she demanded why he was forsaking them in such a vast and lonely desert. But she was, after all, the wife of "the Friend of Allah", and could now see for herself how the matters stood. So, she asked if he had received a divine command. Only now Sayyidna Ibrahim (علیہ السلام) replied that it was so. Having understood the situation, she calmly remarked, "Alright. Go. The Lord who has commanded you to part from us shall Himself look after us, and not let us be destroyed."</p><p>And she sat back in the desert, full of trust and peace, with the infant on her lap. But as time passed, thirst, her own and especially that of her suckling son, compelled her to leave it behind and to go in search of water. She climbed up and down the hills of Safa صفا and Marwah مروہ ، but had, after seven attempts, to come back unsuccessfully. It is to commemorate this event that running seven times between the two hills has been made an obligatory part of the rites of the Hajj and Umrah حج وعمرہ . As she returned to her son, the mercy of Allah descended in the form of the archangel Jibra'il (علیہ السلام) who made a spring of fresh water spout forth from the parched ground -- the same spring which is now called Zamzam زم زم . In a day or two, the water began to draw (attract) animals towards itself, and the sight of animals brought men to the place. By and by, the provisions necessary for human life became regularly available, and the future city of Makkah began to take shape.</p><p>The infant -- who was to become Sayyidna Ismail (علیہ السلام) -- began to grow up, and was soon able to take upon himself the usual functions of human life. Under divine permission, Sayyidna Ibrahim (علیہ السلام) came now and then to see how his wife and son were doing. It is now that Allah chose to submit him to the greatest of all possible trials. The son had grown up in such unpromising circumstances, and been deprived of constant fatherly care and affection. Now, the father received the command to slaughter his son with his own hand. Says the Holy Qur'an:</p><p>فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَ‌ىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ‌ مَاذَا تَرَ‌ىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ‌ ۖ سَتَجِدُنِي إِن شَاءَ اللَّـهُ مِنَ الصَّابِرِ‌ينَ ﴿102﴾</p><p>When he had reached the age of being able to help his father in his work, the latter said, 'My son, I see in a dream that I am slaughtering you. Now, say, what do you think?' He re-plied, 'My father, do as you have been bidden; you shall find me, if Allah so wills, one of the patients '. (37: 102)</p><p>Sayyidna Ibrahim (علیہ السلام) took his son to the wilderness of Mina منٰیٰ , and fulfilled, so far as he himself was concerned, the divine commandment. But Allah did not really mean to have the son slaughtered, but only to test the father. If we consider the words of the Holy Qur'an just cited, we shall find that in his dream, he had not seen the accomplishment of the slaughter, but only the act of slaughtering. And this much he did perform. In this respect, revelation came to him in the form of a dream, picturing the act, perhaps for this very reason - that is to say, Allah did not want to give him a verbal command to sacrifice his son. Hence, Allah commended him for having صَدَّقْتَ الرُّ‌ؤْيَا : "confirmed the dream" (37:105). In recompense for this total submission to divine will, Allah sent down a ram from heaven to be sacrificed in place of Sayyidna Isma'il (علیہ السلام) . Now, the annual sacrifice of sheep or goats etc. Has been made a regular form of worship in commemoration of the way of Sayyidna Ibrahim۔ (علیہ السلام)</p><p>In addition to those rigorous trials, a number of other restrictions were imposed on him in the shape of certain injunctions, which too, he fulfilled as devotionally. Ten of these commandments are known as the characteristics of the Fitrah and are concerned with the cleanliness and purification of the body. These ten have been made permanent injunctions for all the later Ummahs (or communities of believers) too, and the Last Prophet ﷺ has insistently commanded his followers to fulfill them.</p><p>Ibn Kathir (رح) has reported from the blessed Companion ` Abdullah ibn ` Abbas ؓ that thirty elements make up the whole of Islam, ten of which have been mentioned in Surah , ("Al-Bara'ah, or "Al-Tawbah" ), the other ten in Surah 33 ("Al-Ahzab" ), and the last ten in Surah 23 ("Al-Mu'minun" ). These two had formed a part of the trials of Sayyidna Ibrahim (علیہ السلام) and he fulfilled these conditions with equal faithfulness. Surah 9 lays down these ten qualities as being characteristic of true believers:</p><p>التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّ‌اكِعُونَ السَّاجِدُونَ الْآمِرُ‌ونَ بِالْمَعْرُ‌وفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ‌ وَالْحَافِظُونَ لِحُدُودِ اللَّـهِ ۗ وَبَشِّرِ‌ الْمُؤْمِنِينَ ﴿112﴾</p><p>"Those who repent, those who worship (Allah), those who praise (Allah), those who keep a fast, those who bow down and prostrate themselves (before Allah), those who invite others to good deeds and forbid evil deeds, those who keep within the bounds fixed by Allah. And give good tidings to the true believers." (9:112)</p><p>And the ten qualities mentioned in Surah 23:1-11 are:</p><p>قَدْ أَفْلَحَ الْمُؤْمِنُونَ ﴿1﴾ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿2﴾ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِ‌ضُونَ ﴿3﴾ وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ ﴿4﴾ وَالَّذِينَ هُمْ لِفُرُ‌وجِهِمْ حَافِظُونَ ﴿5﴾ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ‌ مَلُومِينَ ﴿6﴾ فَمَنِ ابْتَغَىٰ وَرَ‌اءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ ﴿7﴾ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَ‌اعُونَ ﴿8﴾ وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ ﴿9﴾ أُولَـٰئِكَ هُمُ الْوَارِ‌ثُونَ ﴿10﴾ الَّذِينَ يَرِ‌ثُونَ الْفِرْ‌دَوْسَ هُمْ فِيهَا خَالِدُونَ ﴿11﴾</p><p>"Those true believers shall certainly prosper who show humility in their Salah, and turn away from idle activities, and are keen to purify themselves, and guard their private parts except from their wives and what their right hands own (bondswomen) - which is not blameworthy, but whoever seeks after more than that is a transgressor - and those who preserve what has been entrusted to them and also their covenant, and who are regular in performing their Salah. Those are the inheritors who shall inherit Paradise, and they shall live there forever." (23:1-11).</p><p>And the ten qualities mentioned in Surah 35 of 33 are as follows:</p><p>إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِ‌ينَ وَالصَّابِرَ‌اتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُ‌وجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِ‌ينَ اللَّـهَ كَثِيرً‌ا وَالذَّاكِرَ‌اتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا ﴿35﴾</p><p>"Men and women who perform what Islam enjoins upon them, men and women who are true believers, obedient men and obedient women, truthful men and truthful women, men and women who are patient, men and women who possess humility, men and women who give in charity, men who fast and women who fast, men and women who guard their private parts, men and women who remember Allah abundantly - for them Allah has prepared forgiveness and a great reward." (33:35)</p><p>A third question with regard to Verse 124 still remains to be answered - what degree of success did Sayyidna Ibrahim (علیہ السلام) attain in these trials? The Holy Qur'an defines his accomplishment in these words: وَإِبْرَ‌اهِيمَ الَّذِي وَفَّىٰ "And Ibrahim who paid his debt in full." (53:37)</p><p>As for the reward he received, Verse 124 itself has announced it: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا "He (Allah) said - "I am going to make you an Imam for the people." The Arabic word imam امام ، which we have not translated here, lexically signifies "leader or chief or guide." Since the present verse is related to Sayyidna Ibrahim (علیہ السلام) ، the word 'Imam امام in this context means, above all, "a prophet", though it includes the general sense of "leadership", too, as also of the title "Patriarch" which the Jews and Christians have given to him. Prophethood, let us repeat, cannot be won through personal effort; all the same, a prophet has to display his perfection in the thirty qualities we have just referred to, and even people of a lower scale must, in order to be worthy of leadership in a general sense, possess these qualities in their own degree. The Holy Qur'an makes it quite plain in another place:</p><p>وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِ‌نَا لَمَّا صَبَرُ‌وا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ ﴿24﴾</p><p>"And from among them We appointed some as leaders to guide men by Our command, when they were patient (in re-straining themselves from disobedience), and had a sure faith in Our commandments." (32:24).</p><p>This verse gives a resume of the thirty qualities in the two words, Sabr صبر (patience) and Yagin یقین (sure faith, or certitude) - the second refers to the perfection of knowledge, and the first to the perfection of actual practice.</p><p>The last question pertains to the law which lays down that the station of a guide and leader would not be granted to the unjust and the disobedient. To hold this station is, in a way, to be a vice regent of Allah, and hence this rank cannot be given to a rebel. It follows from this that Muslims, insofar as they have a choice in the matter, should not appoint as their ruler or representative a man who is a rebel against Allah or disobedient to Him.</p><p>The word zalim ظالم ("unjust" ) also shows us - and very explicitly, too - that each and every prophet is totally sinless before becoming a prophet as much as after becoming a prophet. Certain words in the Holy Qur'an, which seem to suggest the contrary, have been employed, not in a literal or technical sense, but only metaphorically - for example, in the case of Sayyidna Adam (علیہ السلام) . To interpret such expressions in the sense of technical "sin" constitutes a very grave doctrinal error, and an insistence on such an interpretation opens the way to further errors.35</p><p>35. We may add a few words for the benefit of those who are anxious to adopt unquestioningly the literary and philosophical mores of the West. Since the Second World War, the writings of the Danish man of letters and thinker, Kierkegaard (who was a dilettante in theology too), have been casting a sort of paralysing fascination over the nien of sensibility in the West. Particularly his book "Fear and Trembling", which deals with the trial of Sayyidna Ibrahim (علیہ السلام) avowedly in the manner of a psychological novel, is supposed to have triggered into action a number of Existentialist philosophies, and even to have furnished the point of departure for all modernistic Christian theology, specially of the Protestant persuasion.</p><p>Now, Sayyidna Ibrahim rX...JI _L was, even according to the admission of Jews and Christians, a prophet, and not " 1'homme moyen sensuel" which is the subject matter of the novel, of psychology, and, not the least, of the theology of the Dane.</p><p>Secondly, he did not merely have to go through emotional stress and strain, or through a problem of the conscience, or through a "crisis of identity" - the fear and the trembling, as the philosopher maintains -, but was equally tried in the matter of faithfully observing divine injunctions.</p><p>Thirdly, when he knew that Allah had chosen him to be a prophet, he did not grow silent and secretive and lonely - as the fancy of our literary artist would have us believe -, but proclaimed the fact to others. Without such a proclamation, he would not at all have been able to perform the function of a prophet. In fact, it has been said that "the Friend of Allah" would not take his daily meals until he had found a guest to share it with him. In short, all we wish to point out is that the nature of prophethood is a degree of reality which we can understand only partially and that too only with the help of Divine Books, and hence it is not a sphere in which human fantasy may be allowed to roam at its sweet will.</p>

(34.) So far a whole section of this Surah has been dealing directly with the conduct of the Jews in the course of their history, and their present hostility to Islam, delineating the inner motives and mainsprings of this rabid opposition. As we have seen, they were proud of being the children of Jacob and of Abraham (Sayyidna Ya` qub and Sayyidna Ibrahim علیہما السلام), and believed that, being the chosen people of God, they had the exclusive privilege of being the leaders of humanity, and hence the station of prophethood could not be conferred on anyone who did not belong to their race. Now, the Holy Qur'an proceeds, in the present section of the Surah, to refute this line of thought in an indirect manner, by telling the story of Sayyidna Ibrahim (علیہ السلام) and of his elder son Sayyidna Isma'il (Ishmael علیہ السلام). This section is going to suggest some essential considerations in answer to the denial of the Holy Prophet on the part of the Jews:- (1) He alone can be a guide to humanity who is not unjust and not a transgressor, and has successfully gone through the trial imposed on him by Allah -- and these qualifications the Jews do not fulfill. (2) The Ka'bah کعبہ ، towards which the Muslims turn in Salah and which is not acceptable to the Jews, had actually been built by Sayyidna Ibrahim (علیہ السلام) and hence the orientation (Qiblah) of the Muslims is the same as was his.(3) The way of Islam is the Way of Ibrahim , علیہ السلام , and the Muslims alone are his real followers. (4) It was Sayyidna Ibrahim himself who had prayed for the Last Prophet to be sent down to humanity, and hence one who at all wishes to follow his way cannot but affirm the Holy Prophet ﷺ and accept Islam. (5) It is wrong of the Jews to deny the Holy Prophet ﷺ merely on account of his not belonging to their race, for Sayyidna Ibrahim (علیہ السلام) had two sons, Sayyidna Isma'il and Sayyidna Ishaq (علیہما السلام) (Ishmael and Isaac ), and he had prayed for divine grace to descend on both of them (Genesis, ch. 17), so that the superiority enjoyed by the children of Isaac (علیہ السلام) in their own time had now been transferred to the children of Isma'il (علیہ السلام) . What these indications aim at is to show the Jews that if they wish to have a share in the grace of Allah, they had better acknowledge the Holy Prophet g and accept Islam, the last and now the only valid form of the Abrahamic Way --Translator.The great trials put to Ibrahim (علیہ السلام)The section dealing with the story of Sayyidna Ibrahim (علیہ السلام) begins with Verse 124. It recounts how he was tried by Allah in different ways, how he came out of these trials successfully, and how he was rewarded. It also tells us that when Allah promised to make him a great guide to men, and their chief, (by conferring prophethood on him, or by giving him a huge number of followers), he prayed for this reward to be bestowed on some from among his progeny too. Allah granted this prayer, but on one condition, which is also to serve as a general principle in this matter -- namely, that this dignity shall never be conferred on those who are disobedient and unjust, but on some of those from among his progeny who are obedient and just.Now, Verse 124 gives rise to a number of very fundamental questions:- The purpose of a trial is to test the aptitude and worthiness of a man for a certain function, but Allah is all-knowing and knows every existent inside out. Then, what was the purpose of this trial? (2) What were the different forms of this trial? (3) What kind of success did Sayyidna Ibrahim attain? (4) What is the nature of the reward he received? (5) What are the various aspects of the principle which defines the conditions necessary for receiving this reward ?As for the purpose of the trials which Sayyidna Ibrahim (علیہ السلام) was made to undergo, we shall point out that the Arabic word رَبّ : Rabb (Lord) occurring in this verse provides the clue to the problem. In saying that it was Allah Himself who put him through the trials, the verse chooses to employ, out of all the Divine Names, the title رَبّ Rabb which indicates a specific Divine Attribute -- namely, that of making a thing attain the state of its perfection gradually and stage by stage. In other words, the trial of Sayyidna Ibrahim (علیہ السلام) was not the punishment for a crime, nor was it intended to uncover a hidden aptitude, but was a manifestation of this particular Divine Action, and a necessary part of the process of "nurturing" the prophet and making him reveal his inherent qualities to the world, so that he may be led, stage by stage, to assume his final station, already chosen for him by his Lord. We may note, in passing, that the Arabic text of the Verse places the object (Ibrahim) before the subject رَبّ (Rabb), thus indicating the glorious position of Sayyidna Ibrahim (علیہ السلام) among the prophets We may also add that although it is Divine Knowledge and Will that chooses a man for prophethood, yet he is not allowed to assume this station until his aptitude and worthiness has openly shown itself for all men and angels to witness. This is just what had happened, as we have already seen in this Sarah, in the case of the trial of Sayyidna Adam (علیہ السلام) before the angels.As for the particular form in which Sayyidna Ibrahim (علیہ السلام) was tried, the Holy Qur'an only refers to certain "things" (Kalimah کلمہ۔- literally, "word" ). According to most of the commentators, the "things" or "words" mean certain divine injunctions. But there is some difference of views among the blessed Companions and their immediate successors as to what these injunctions were, and how many. According to some, they were ten, and, according to others, thirty. But basically there is no opposition among these views, for all the injunctions which have been mentioned in this context were, in one way or another, meant to serve as trials and tests. This is what the great commentators like Ibn Jarir and Ibn Kathir (رح) believe to be the truth of the matter. One thing is, however, quite clear. These trials were not like academic tests, nor were intended to gauge mental capacities or the grasp of mere theories; the purpose, on the other hand, was to test the readiness in obeying Allah and the steadfastness in submitting oneself to divine commandments. This helps us to see that what really has a value in the eyes of Allah is not theoretical hair-splitting, but actual deeds, within and without.Let us now relate the story of some of the more important trials. Since Allah intended to raise Sayyidna Ibrahim (علیہ السلام) to a specially exalted station among the prophets, and to confer on him the title of Khalilullah خلیلُ اللہ (the Friend of Allah), he was made to go through very severe trials. Not only his people, but his own family also was sunk deep in idol-worshipping; in opposition to their creed and customs, he was given 'Al-Din al-Hanif الدین الحنیف ', "the Pure Religion", and was asked to go out to his people, and to bring them back to the Straight Path. Unflinchingly he obeyed the divine command, and, with the courage and determination of the prophet that he was, he set out to wage a war against idol-worship and to call them to the unalloyed worship of the One God. This obviously drew upon him the ire of his people and of their king Namrud نمرود (Nimrod), who finally decided to burn him alive in a blazing fire. Seeking, as he did, nothing but the pleasure of his Lord, he gladly let himself be thrown onto the pyre., Since he had succeeded in this test, Allah commanded قُلْنَا يَا نَارُ‌ كُونِي بَرْ‌دًا وَسَلَامًا عَلَىٰ إِبْرَ‌اهِيمَ "0 fire, be coolness and safety for Ibrahim" (21:69). As one can see, the command was given to fire as such, and not to any particular one. Consequently, all fire, wherever it was present in the world, grew cold, and the fire set ablaze by Namrud نمرود did so, too. Now, excessive cold is equally painful and killing - there is a region of extreme cold in Hell دوزخ itself, called Zamharir زمہریر . So, in commanding fire to grow cold, Allah in His grace added the word Salama سلامہ (be safe).The second trial was that Sayyidna Ibrahim (علیہ السلام) was asked to leave his homeland and to migrate to Syria along with his family. Then, he was commanded to leave even this country -- which he readily did, accompanied by his wife Hajirah (Hagar ھجر ) and his infant son Sayyidna Isma'il (Ishmael علیہ السلام), and led by the archangel Jibra'il (Gabriel علیہ السلام). Llbn Kathir. Whenever they passed through a fertile land, Sayyidna Ibrahim (علیہ السلام) would wish to be allowed to settle there, but the archangel would inform him that Allah did not want him to do so. Finally, when they reached the barren desert which was destined to be the site of Makkah مکہ and where the Ka'bah کعبہ was to be built, he was commanded to stay there. But now began a new trial, much more difficult for man to bear. He was ordered to leave his wife and son in the desert, and to go back to Syria. "The Friend of Allah" had so annihilated his own will and desire, and was so anxious to obey his Lord that he did not allow even a moment to lapse between the command and its execution, and started on his journey without informing his wife. When she noticed that he was going away, she called after him -- but received no reply. Not even when she demanded why he was forsaking them in such a vast and lonely desert. But she was, after all, the wife of "the Friend of Allah", and could now see for herself how the matters stood. So, she asked if he had received a divine command. Only now Sayyidna Ibrahim (علیہ السلام) replied that it was so. Having understood the situation, she calmly remarked, "Alright. Go. The Lord who has commanded you to part from us shall Himself look after us, and not let us be destroyed."And she sat back in the desert, full of trust and peace, with the infant on her lap. But as time passed, thirst, her own and especially that of her suckling son, compelled her to leave it behind and to go in search of water. She climbed up and down the hills of Safa صفا and Marwah مروہ ، but had, after seven attempts, to come back unsuccessfully. It is to commemorate this event that running seven times between the two hills has been made an obligatory part of the rites of the Hajj and Umrah حج وعمرہ . As she returned to her son, the mercy of Allah descended in the form of the archangel Jibra'il (علیہ السلام) who made a spring of fresh water spout forth from the parched ground -- the same spring which is now called Zamzam زم زم . In a day or two, the water began to draw (attract) animals towards itself, and the sight of animals brought men to the place. By and by, the provisions necessary for human life became regularly available, and the future city of Makkah began to take shape.The infant -- who was to become Sayyidna Ismail (علیہ السلام) -- began to grow up, and was soon able to take upon himself the usual functions of human life. Under divine permission, Sayyidna Ibrahim (علیہ السلام) came now and then to see how his wife and son were doing. It is now that Allah chose to submit him to the greatest of all possible trials. The son had grown up in such unpromising circumstances, and been deprived of constant fatherly care and affection. Now, the father received the command to slaughter his son with his own hand. Says the Holy Qur'an:فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَ‌ىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ‌ مَاذَا تَرَ‌ىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ‌ ۖ سَتَجِدُنِي إِن شَاءَ اللَّـهُ مِنَ الصَّابِرِ‌ينَ ﴿102﴾When he had reached the age of being able to help his father in his work, the latter said, 'My son, I see in a dream that I am slaughtering you. Now, say, what do you think?' He re-plied, 'My father, do as you have been bidden; you shall find me, if Allah so wills, one of the patients '. (37: 102)Sayyidna Ibrahim (علیہ السلام) took his son to the wilderness of Mina منٰیٰ , and fulfilled, so far as he himself was concerned, the divine commandment. But Allah did not really mean to have the son slaughtered, but only to test the father. If we consider the words of the Holy Qur'an just cited, we shall find that in his dream, he had not seen the accomplishment of the slaughter, but only the act of slaughtering. And this much he did perform. In this respect, revelation came to him in the form of a dream, picturing the act, perhaps for this very reason - that is to say, Allah did not want to give him a verbal command to sacrifice his son. Hence, Allah commended him for having صَدَّقْتَ الرُّ‌ؤْيَا : "confirmed the dream" (37:105). In recompense for this total submission to divine will, Allah sent down a ram from heaven to be sacrificed in place of Sayyidna Isma'il (علیہ السلام) . Now, the annual sacrifice of sheep or goats etc. Has been made a regular form of worship in commemoration of the way of Sayyidna Ibrahim۔ (علیہ السلام)In addition to those rigorous trials, a number of other restrictions were imposed on him in the shape of certain injunctions, which too, he fulfilled as devotionally. Ten of these commandments are known as the characteristics of the Fitrah and are concerned with the cleanliness and purification of the body. These ten have been made permanent injunctions for all the later Ummahs (or communities of believers) too, and the Last Prophet ﷺ has insistently commanded his followers to fulfill them.Ibn Kathir (رح) has reported from the blessed Companion ` Abdullah ibn ` Abbas ؓ that thirty elements make up the whole of Islam, ten of which have been mentioned in Surah , ("Al-Bara'ah, or "Al-Tawbah" ), the other ten in Surah 33 ("Al-Ahzab" ), and the last ten in Surah 23 ("Al-Mu'minun" ). These two had formed a part of the trials of Sayyidna Ibrahim (علیہ السلام) and he fulfilled these conditions with equal faithfulness. Surah 9 lays down these ten qualities as being characteristic of true believers:التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّ‌اكِعُونَ السَّاجِدُونَ الْآمِرُ‌ونَ بِالْمَعْرُ‌وفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ‌ وَالْحَافِظُونَ لِحُدُودِ اللَّـهِ ۗ وَبَشِّرِ‌ الْمُؤْمِنِينَ ﴿112﴾"Those who repent, those who worship (Allah), those who praise (Allah), those who keep a fast, those who bow down and prostrate themselves (before Allah), those who invite others to good deeds and forbid evil deeds, those who keep within the bounds fixed by Allah. And give good tidings to the true believers." (9:112)And the ten qualities mentioned in Surah 23:1-11 are:قَدْ أَفْلَحَ الْمُؤْمِنُونَ ﴿1﴾ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿2﴾ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِ‌ضُونَ ﴿3﴾ وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ ﴿4﴾ وَالَّذِينَ هُمْ لِفُرُ‌وجِهِمْ حَافِظُونَ ﴿5﴾ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ‌ مَلُومِينَ ﴿6﴾ فَمَنِ ابْتَغَىٰ وَرَ‌اءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ ﴿7﴾ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَ‌اعُونَ ﴿8﴾ وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ ﴿9﴾ أُولَـٰئِكَ هُمُ الْوَارِ‌ثُونَ ﴿10﴾ الَّذِينَ يَرِ‌ثُونَ الْفِرْ‌دَوْسَ هُمْ فِيهَا خَالِدُونَ ﴿11﴾"Those true believers shall certainly prosper who show humility in their Salah, and turn away from idle activities, and are keen to purify themselves, and guard their private parts except from their wives and what their right hands own (bondswomen) - which is not blameworthy, but whoever seeks after more than that is a transgressor - and those who preserve what has been entrusted to them and also their covenant, and who are regular in performing their Salah. Those are the inheritors who shall inherit Paradise, and they shall live there forever." (23:1-11).And the ten qualities mentioned in Surah 35 of 33 are as follows:إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِ‌ينَ وَالصَّابِرَ‌اتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُ‌وجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِ‌ينَ اللَّـهَ كَثِيرً‌ا وَالذَّاكِرَ‌اتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا ﴿35﴾"Men and women who perform what Islam enjoins upon them, men and women who are true believers, obedient men and obedient women, truthful men and truthful women, men and women who are patient, men and women who possess humility, men and women who give in charity, men who fast and women who fast, men and women who guard their private parts, men and women who remember Allah abundantly - for them Allah has prepared forgiveness and a great reward." (33:35)A third question with regard to Verse 124 still remains to be answered - what degree of success did Sayyidna Ibrahim (علیہ السلام) attain in these trials? The Holy Qur'an defines his accomplishment in these words: وَإِبْرَ‌اهِيمَ الَّذِي وَفَّىٰ "And Ibrahim who paid his debt in full." (53:37)As for the reward he received, Verse 124 itself has announced it: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا "He (Allah) said - "I am going to make you an Imam for the people." The Arabic word imam امام ، which we have not translated here, lexically signifies "leader or chief or guide." Since the present verse is related to Sayyidna Ibrahim (علیہ السلام) ، the word 'Imam امام in this context means, above all, "a prophet", though it includes the general sense of "leadership", too, as also of the title "Patriarch" which the Jews and Christians have given to him. Prophethood, let us repeat, cannot be won through personal effort; all the same, a prophet has to display his perfection in the thirty qualities we have just referred to, and even people of a lower scale must, in order to be worthy of leadership in a general sense, possess these qualities in their own degree. The Holy Qur'an makes it quite plain in another place:وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِ‌نَا لَمَّا صَبَرُ‌وا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ ﴿24﴾"And from among them We appointed some as leaders to guide men by Our command, when they were patient (in re-straining themselves from disobedience), and had a sure faith in Our commandments." (32:24).This verse gives a resume of the thirty qualities in the two words, Sabr صبر (patience) and Yagin یقین (sure faith, or certitude) - the second refers to the perfection of knowledge, and the first to the perfection of actual practice.The last question pertains to the law which lays down that the station of a guide and leader would not be granted to the unjust and the disobedient. To hold this station is, in a way, to be a vice regent of Allah, and hence this rank cannot be given to a rebel. It follows from this that Muslims, insofar as they have a choice in the matter, should not appoint as their ruler or representative a man who is a rebel against Allah or disobedient to Him.The word zalim ظالم ("unjust" ) also shows us - and very explicitly, too - that each and every prophet is totally sinless before becoming a prophet as much as after becoming a prophet. Certain words in the Holy Qur'an, which seem to suggest the contrary, have been employed, not in a literal or technical sense, but only metaphorically - for example, in the case of Sayyidna Adam (علیہ السلام) . To interpret such expressions in the sense of technical "sin" constitutes a very grave doctrinal error, and an insistence on such an interpretation opens the way to further errors.3535. We may add a few words for the benefit of those who are anxious to adopt unquestioningly the literary and philosophical mores of the West. Since the Second World War, the writings of the Danish man of letters and thinker, Kierkegaard (who was a dilettante in theology too), have been casting a sort of paralysing fascination over the nien of sensibility in the West. Particularly his book "Fear and Trembling", which deals with the trial of Sayyidna Ibrahim (علیہ السلام) avowedly in the manner of a psychological novel, is supposed to have triggered into action a number of Existentialist philosophies, and even to have furnished the point of departure for all modernistic Christian theology, specially of the Protestant persuasion.Now, Sayyidna Ibrahim rX...JI _L was, even according to the admission of Jews and Christians, a prophet, and not " 1'homme moyen sensuel" which is the subject matter of the novel, of psychology, and, not the least, of the theology of the Dane.Secondly, he did not merely have to go through emotional stress and strain, or through a problem of the conscience, or through a "crisis of identity" - the fear and the trembling, as the philosopher maintains -, but was equally tried in the matter of faithfully observing divine injunctions.Thirdly, when he knew that Allah had chosen him to be a prophet, he did not grow silent and secretive and lonely - as the fancy of our literary artist would have us believe -, but proclaimed the fact to others. Without such a proclamation, he would not at all have been able to perform the function of a prophet. In fact, it has been said that "the Friend of Allah" would not take his daily meals until he had found a guest to share it with him. In short, all we wish to point out is that the nature of prophethood is a degree of reality which we can understand only partially and that too only with the help of Divine Books, and hence it is not a sphere in which human fantasy may be allowed to roam at its sweet will.

وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِۦمَ مُصَلًّى وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

<p>The History of Ka'bah</p><p>In the course of the story of Sayyidna Ibrahim (علیہ السلام) ، we now come to the building of the "House of Allah" - the Ka'bah کعبہ . An answer is thus being given to the Jews who used to deny the Holy Prophet ﷺ on the ground of their assumption that prophethood could not be given to anyone outside their own clan, and who used to scoff at the Muslims for turning towards the Ka'bah کعبہ in their prayers, and to believe that the Hajj was no more than a custom of the ignorant Arabs. The earlier verse had made it clear that prophethood could not be given to the unjust and the disobedient, even if they belonged to the progeny of Sayyidna Ibrahim (علیہ السلام) - a rule which destroys the very basis of the presumptuousness and vanity of the Jews. The present verse reminds them that the Ka'bah کعبہ was built under divine commandment by Sayyidna Ibrahim (علیہ السلام) ، himself with the help of his son Sayyidna Ismail (علیہ السلام) and thus suggests that the performance of the Hajj حج and the orientation towards the Ka'bah کعبہ have both been instituted by divine decree, and that the Holy Prophet ﷺ is a direct descendant of Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) ، and is reviving the Abrahamic Way, which the Jews too must follow.</p><p>Verse 125 briefly outlines the history of the re-construction of the Ka'bah, the characteristic qualities of the "House of Allah" and the city of Makkah, and the injunctions with regard to the respect which has to be paid to this sacred place. The Holy Qur'an returns to the subject again and again in different chapters, providing more details. We shall cite Verses 26 and 27 from the Surah "Al-Hajj" which deals particularly with the annual pilgrimage:</p><p>وَإِذْ بَوَّأْنَا لِإِبْرَ‌اهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِ‌كْ بِي شَيْئًا وَطَهِّرْ‌ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّ‌كَّعِ السُّجُودِ ﴿26﴾ وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِ‌جَالًا وَعَلَىٰ كُلِّ ضَامِرٍ‌ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ ﴿27﴾</p><p>And when We appointed for Ibrahim the place of the House: "You shall not associate anything with Me. And keep My House clean for those who circumambulate it, who stand there for the prayers, and who bow and prostrate themselves. And proclaim the pilgrimage among men, and they shall come to you on foot and on every lean camel too, coming from every deep ravine.." (22:26-27)</p><p>Ibrahim (علیہ السلام) migrated to Makkah</p><p>Ibn Kathir reports from Mujahid etc. that Sayyidna Ibrahim (علیہ السلام) was living in Syria when he received the revelation that Allah was going to indicate to him the site of the Ka'bah کعبہ ، which he was required to build and keep clean for those who should assemble there for performing the Hajj and offering the Salah نماز . In connection with the earlier verse, we have already told the story how he was led by the archangel Jibra'il (علیہ السلام) to the desert where the city of Makkah مکہ المکرمہ is now situated and where the remains of the earlier structure of the Ka'bah کعبہ stood only in the shape of a mound, and how he was commanded by Allah to leave his wife and infant son behind and to return to Syria. He immediately started on the journey, but was naturally anxious about his wife and child. So, when he was out of ear-shot, he prayed to Allah for them, as has been reported in the Surah "Ibrahim":</p><p>رَ‌بِّ اجْعَلْ هَـٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَام</p><p>"My Lord, make this city a place of peace, and keep me and my sons away from worshipping idols." (14:35)</p><p>And he prayed further:</p><p>رَّ‌بَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّ‌يَّتِي بِوَادٍ غَيْرِ‌ ذِي زَرْ‌عٍ عِندَ بَيْتِكَ الْمُحَرَّ‌مِ رَ‌بَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْ‌زُقْهُم مِّنَ الثَّمَرَ‌اتِ لَعَلَّهُمْ يَشْكُرُ‌ونَ ﴿37﴾</p><p>Our Lord, I have made some of my offspring dwell in a valley which is incultivable, close to Your Holy House that they may, Our Lord, be steadfast in the prayers. So, make the hearts of men tender towards them, and provide them with fruits, so that they may be thankful." (14:37)</p><p>In the earlier commandment which had brought him to his place, Allah had asked him to keep His House clean. He knew that Allah intended the House to be kept clean not only from external dirt but also from internal filth -namely, association (Shirk شرک ) and infidelity (Kufr کفر). So, while departing from this barren desert where he was leaving his family but where a town was to grow, he prayed to Allah, firstly, to make it a place of safety and peace, and, secondly, to protect him and his children from idol-worship and association. "The Friend of Allah" had attained that degree of knowledge where one sees oneself as a mere nothing, and one makes no movement without a full realization of the truth that nothing happens independently of Divine Will, and that all one's actions and even inclinations rest in the hand of Allah. So, he turned to Allah Himself for help in being able to carry out the command to keep the House of Allah clean from association and infidelity. There is another subtle suggestion in this prayer. Allah had commanded that due respect should be paid to His "House." Now, there was a likelihood that some people might begin, out of sheer ignorance, to worship the Ka'bah itself. That is why Sayyidna Ibrahim (علیہ السلام) specially prayed for him and his children to be protected from association (shirk شرک). Then, out of his love for his wife and son, he prayed to Allah to provide them, in His grace, with fruits in this barren and uncultivable land where he was leaving them under divine command.</p><p>A hadith in Al-Bukhari's collection of the Traditions (Ahadith) tells us in detail how the archangel Jibra'il (علیہ السلام) appeared and made the spring of Zamzam زم زم flow in the desert, how some people from the tribe of Jurhum جُرھُم came and settled there, and how Sayyidna Isma'il (علیہ السلام) was married to a lady of this tribe. We also learn from different Traditions (Ahadith) of the Holy Prophet ﷺ that the command to settle near the Ka'bah کعبہ and to keep it clean (mentioned in Verse 26-27 of the Surah "Al-Hajj" ) was at that time addressed only to Sayyidna Ibrahim (علیہ السلام) for his son was yet an infant. And in those circumstances the intention of the command was not to start the reconstruction of the Ka'bah کعبہ but only to place the wife and the son of Sayyidna Ibrahim (علیہ السلام) in this locality so that a human settlement should begin to take shape. On the other hand, the verse we are dealing with (2:125) repeats the same command to keep the House clean, but is addressed as much to Sayyidna Ismail (علیہ السلام) as to his father, for the son had now grown into a young and married man, and could be included in the command to rebuild the Ka'bah.</p><p>A hadith reported by Al-Bukhari says that, on one of his periodic visits to his wife and son at Makkah, Sayyidna Ibrahim (علیہ السلام) found his son sitting under a tree, making arrows. He informed the son that Allah had entrusted him with a special task, and asked him if he would help his father. The son was, of course, as ready to obey and to serve as ever. Allah had already indicated the spot and also the area where the Ka'bah کعبہ was to be rebuilt. When they started digging the ground, the earlier foundations became visible, and it was on them that they began to raise the walls. The next verse speaks of this event وَإِذْ يَرْ‌فَعُ إِبْرَ‌اهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ : "When Ibrahim was raising up the foundations of the House, and Ismail (too)." The order of the names indicates that the builder of the Ka'bah کعبہ is Sayyidna Ibrahim (علیہ السلام) while the role of Sayyidna Ismail (علیہ السلام) is that of a helper.makhan37</p><p>All the verses of the Holy Qur'an on the subject of the Ka'bah either say that the location had been indicated by Allah Himself, or report the divine command to keep the House clean, but never suggest that a new House was to be built in a new place. This in itself shows that the Ka'bah already existed in some form. Indeed, the Hadith, and history too, confirms this fact, and from these sources we learn that the earlier structure of the Ka'bah had either been destroyed at the time of the Deluge of Sayyidna Nuh (علیہ السلام) (Noah) or raised into the heavens, leaving the foundations buried in the ground. Hence, Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) were not the original founders of the Ka'bah کعبہ ، but had raised a new building on the earlier foundations.</p><p>As to who founded the Ka'bah کعبہ for the first time and when, there is no fully authenticated Hadith which could clarify this point. Certain narrations coming from the people of the Book, however, tell us that it was founded by the angels even before Sayyidna Adam (علیہ السلام) came down to the earth. He built the Ka'bah کعبہ a second time, or renovated it. This structure remained intact upto the time of the Deluge, which destroyed it, and left it a mere mound - the shape in which Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) found it. And they constructed a new building on the site. Since then, the Ka'bah کعبہ has undergone certain alterations, but has never been demolished completely. Before the Holy Prophet ﷺ assumed the prophetic functions, the Quraysh of Makkah built the Ka'bah کعبہ afresh, and he himself took part in this renovation.</p><p>Some injunctions related to the Haram حرم</p><p>(1) The word Mathabah مَثَابَة ، used in this verse, comes from the root Thaba ثبا (signifying "to come back" ), and thus denotes a place to which one returns again and again. This shows that Allah has given a position of privilege to the Ka'bah کعبہ - it shall always remain a place where people will assemble from the four corners of the world, and would long to return to it again and again. Al-Qurtubi reports the great commentator Mujahid to have said that one never has enough of visiting the Ka'bah کعبہ ، but comes back every time with a greater longing to return, and to see it again. Certain scholars have remarked that one of the signs of one's Hajj حج having been accepted by Allah is that, on one's return, one should find in one's heart a greater desire to present oneself in the House of Allah again. This is borne out by the experience of those who have had the good fortune to be there - each visit, instead of slaking the thirst, rather increases it. Considering that Makkah has nothing to offer by way of a beautiful landscape or easy access or mundane comforts, yet, its power to draw millions of people to itself every year is nothing short of miracle.</p><p>(2) This verse says that Allah has made "the House" a place of peace. "The House" refers not only to the Ka'bah itself, but also to the whole area of the Mosque which surrounds it, and is called the Haram. There are other instances in the Holy Qur'an where the word "Ka'bah" or the expression Baytullah بیت اللہ ("House of Allah" ) connotes the whole area of the Haram. For example, the phrase هَدْيًا بَالِغَ الْكَعْبَةِ : "an offering to reach the Ka` bah" (5:95) refers to the Haram, for the verse deals with the subject of animal sacrifice, while it is not legitimate to offer such a sacrifice inside the Ka'bah. So, Verse 125 means that the whole of the Haram has been made a place of peace - that is to say, people have been forbidden from shedding blood or taking revenge within these precincts (ibn al-` Arabi). In fact, this commandment was one of the residues of the Way of Ibrahim (علیہ السلام) which were still alive in the Age of Ignorance (Al-Jahiliyyah الجاھلیہ), and all kinds of bloodshed or battle, individual or collective, were held to be forbidden inside this sanctuary, so much so that a man would never let himself take his revenge, even if he came upon the murderer of his brother or father in the Haram. The Islamic Shari'ah has preserved this injunction. The ban was lifted only for the sake of the Holy Prophet ﷺ on the day of the conquest of Makkah, and that too only for a few hours, and was reimposed for ever immediately after - the Holy Prophet ﷺ himself announced it in his address on the occasion. (Al-Bukhari)</p><p>Now, as for the man who commits, within these precincts, a crime for which the Shari'ah has laid down a specific physical punishment (Hadd حد) or allowed the victim to be revenged (Qisas قصاص ), the Haram will not provide sanctuary to him - the consensus holds that such a criminal will be duly punished. (Al-Jassas and Al-Qurtubi) For, the Holy Qur'an itself says: فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ "If they fight you [ inside the Haram ], you may kill them." (2:191) There is, however, a difference of views among the masters of Fiqh (Islamic jurisprudence) on one point. What is to be done with the man who commits a crime outside, and then seeks a sanctuary in the Haram? Even in this case, some masters would have the criminal punished in the manner prescribed by the Shari'ah. On the other hand, Imam Abu Hanifah (رح) ، believes that if such men are allowed to save themselves from punishment in this manner, the Haram would become an easy refuge for all kinds of criminals and disorder would prevail, but in view of the sanctity of the place, the criminal would not be punished inside the Haram, but forced to come out, and then the punishment prescribed by the Shari'ah would be duly given to him.</p><p>(3) The present verse mentions "the Station of Ibrahim." It is a stone on which Sayyidna Ibrahim (علیہ السلام) had stood while building the Ka'bah, and which miraculously acquired the print of his foot. (Ai-Bukhari) The blessed Companions Anas ؓ says that he has himself seen the mark on the stone. On the other hand, it has been reported from the blessed Companion ` Abdullah ibn ` Abbas that the Haram as a whole is the "Station of Ibrahim. " Probably he meant that the two rak'ahs رکعات of the Salah نماز which this verse enjoins upon us to offer near the "Station of Ibrahim" after completing tawaf طواف (circumambulation) of the Ka'bah کعبہ ، may be offered anywhere within the precincts of the Haram, and that the prayers thus offered would be quite valid. Most of the Fuqaha' accept this view.</p><p>The Maqam of Ibrahim</p><p>(1) As to the commandment for making "the Station of Ibrahim" a place of offering one's prayers, the Holy Prophet ﷺ himself has explained it through his own words and actions on the occasion of his last Hajj حج . After completing the tawaf طواف ، when he reached "the Station of Ibrahim," placed some yards away from the Ka'bah کعبہ ، he recited this very verse, and then offered two rak'ats رکعتین on the other side of this stone, with his face turned towards the Ka'bah کعبہ (Sahih Muslim). The Fuqaha' have inferred from this the rule that if one does not get the room to stand close to "the Station of Ibrahim," one may, while offering prayers, validly stand at any distance from it that one can, so long as the Ka'bah کعبہ ، as well as "the Station of Ibrahim," is in front of him.</p><p>(2) This verse shows that it is necessary (Wajib واجب) to offer two rak` ahs رکعتین after the tawaf طواف of the Ka'bah کعبہ . (Al-Jassas and Mulla ` Ali a1-Qari) But offering these prayers specifically behind the "Station of Ibrahim" is a Sunnah (the Way of the Holy Prophet ﷺ). There is, however, no bar on offering these prayers at any other spot within the Haram, for the Holy Prophet ﷺ himself has been reported to have offered them near the gate of the "House of Allah", as did the blessed Companion ` Abdullah ibn ` Abbas ؓ ، too (a1-Jassas). In his "Al-Manasik المناسِک ", Mulla ` Ali al-Qari says that if one is not, for some reason, able to offer these necessary (Wajib واجب) prayers behind "the Station of Ibrahim," as required by the Sunnah, he may validly offer them anywhere he possibly can within the Haram, or even outside.</p><p>In fact, this is exactly what happened to Sayyidah Umm Salmah ؓ ، one of the wives of the Holy Prophet ﷺ . On the occasion of her Last Hajj حج ، she could not find the opportunity to offer these Wajib واجب prayers inside the Haram, and was able to do so when she was outside the city of Makkah itself. Most of the F u q a h a', except Imam Malik (رح) ، hold the view that if circumstances compel one to offer these prayers outside the Haram, one is not required to make an animal sacrifice by way of compensation.</p><p>(6) The divine command to طَهِّرَ‌ا بَيْتِيَ "Keep My House clean" includes purifying it from physical and external dirt as much as from internal filth like infidelity (Kufr کفر) and association (Shirk شرک ), and from impurities like greed, lust, envy, pride, vanity, hypocrisy, etc. Then, the use of the expression "My House" indicates that the commandment applies to mosques in general, for all the mosques are "the Houses of Allah", as the Holy Qur'an itself has said فِي بُيُوتٍ أَذِنَ اللَّـهُ أَن تُرْ‌فَعَ "In houses which Allah has commanded to be raised up" (24:36). Al-Qurtubi reports that the Second Khalifah ` Umar ؓ once heard a man shout in the mosque, and rebuked him for having forgotten where he was. That is to say, one should pay due respect to a mosque, and refrain from speaking loudly, and, above all, from saying something which the Shari'ah has forbidden. In short, just as the Haram حرم must be kept clean from all kinds of dirt and filth, external and internal, so must every mosque. Those who enter a mosque must keep their bodies and their clothes free from dirt, filth and even from bad smells, and also keep their hearts free from Shirk شرک ، hypocrisy, pride, malice and greed etc. The Holy Prophet g has asked the people not to enter a mosque, if they have just eaten raw onion or garlic, and has also forbidden very small children and mad men to enter a mosque for fear of their polluting it.</p><p>(7) The verse shows that "the House of Allah" is meant for people to make tawaf طواف of the Ka'bah کعبہ ، to do I` tikaf اعتکاف (to seek a retreat for worship and meditation), and to offer their prayers. In the case of those who come from outside to perform the Hajj حج ، the tawaf طواف carries greater merit than offering prayers. Lastly, the verse makes it clear that it is absolutely permissible to offer one's prayers inside the "House of Allah", whether the prayers are fard فرض (obligatory) or nafl نفل (supererogatory) (Jasss).</p>

The History of Ka'bahIn the course of the story of Sayyidna Ibrahim (علیہ السلام) ، we now come to the building of the "House of Allah" - the Ka'bah کعبہ . An answer is thus being given to the Jews who used to deny the Holy Prophet ﷺ on the ground of their assumption that prophethood could not be given to anyone outside their own clan, and who used to scoff at the Muslims for turning towards the Ka'bah کعبہ in their prayers, and to believe that the Hajj was no more than a custom of the ignorant Arabs. The earlier verse had made it clear that prophethood could not be given to the unjust and the disobedient, even if they belonged to the progeny of Sayyidna Ibrahim (علیہ السلام) - a rule which destroys the very basis of the presumptuousness and vanity of the Jews. The present verse reminds them that the Ka'bah کعبہ was built under divine commandment by Sayyidna Ibrahim (علیہ السلام) ، himself with the help of his son Sayyidna Ismail (علیہ السلام) and thus suggests that the performance of the Hajj حج and the orientation towards the Ka'bah کعبہ have both been instituted by divine decree, and that the Holy Prophet ﷺ is a direct descendant of Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) ، and is reviving the Abrahamic Way, which the Jews too must follow.Verse 125 briefly outlines the history of the re-construction of the Ka'bah, the characteristic qualities of the "House of Allah" and the city of Makkah, and the injunctions with regard to the respect which has to be paid to this sacred place. The Holy Qur'an returns to the subject again and again in different chapters, providing more details. We shall cite Verses 26 and 27 from the Surah "Al-Hajj" which deals particularly with the annual pilgrimage:وَإِذْ بَوَّأْنَا لِإِبْرَ‌اهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِ‌كْ بِي شَيْئًا وَطَهِّرْ‌ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّ‌كَّعِ السُّجُودِ ﴿26﴾ وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِ‌جَالًا وَعَلَىٰ كُلِّ ضَامِرٍ‌ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ ﴿27﴾And when We appointed for Ibrahim the place of the House: "You shall not associate anything with Me. And keep My House clean for those who circumambulate it, who stand there for the prayers, and who bow and prostrate themselves. And proclaim the pilgrimage among men, and they shall come to you on foot and on every lean camel too, coming from every deep ravine.." (22:26-27)Ibrahim (علیہ السلام) migrated to MakkahIbn Kathir reports from Mujahid etc. that Sayyidna Ibrahim (علیہ السلام) was living in Syria when he received the revelation that Allah was going to indicate to him the site of the Ka'bah کعبہ ، which he was required to build and keep clean for those who should assemble there for performing the Hajj and offering the Salah نماز . In connection with the earlier verse, we have already told the story how he was led by the archangel Jibra'il (علیہ السلام) to the desert where the city of Makkah مکہ المکرمہ is now situated and where the remains of the earlier structure of the Ka'bah کعبہ stood only in the shape of a mound, and how he was commanded by Allah to leave his wife and infant son behind and to return to Syria. He immediately started on the journey, but was naturally anxious about his wife and child. So, when he was out of ear-shot, he prayed to Allah for them, as has been reported in the Surah "Ibrahim":رَ‌بِّ اجْعَلْ هَـٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَام"My Lord, make this city a place of peace, and keep me and my sons away from worshipping idols." (14:35)And he prayed further:رَّ‌بَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّ‌يَّتِي بِوَادٍ غَيْرِ‌ ذِي زَرْ‌عٍ عِندَ بَيْتِكَ الْمُحَرَّ‌مِ رَ‌بَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْ‌زُقْهُم مِّنَ الثَّمَرَ‌اتِ لَعَلَّهُمْ يَشْكُرُ‌ونَ ﴿37﴾Our Lord, I have made some of my offspring dwell in a valley which is incultivable, close to Your Holy House that they may, Our Lord, be steadfast in the prayers. So, make the hearts of men tender towards them, and provide them with fruits, so that they may be thankful." (14:37)In the earlier commandment which had brought him to his place, Allah had asked him to keep His House clean. He knew that Allah intended the House to be kept clean not only from external dirt but also from internal filth -namely, association (Shirk شرک ) and infidelity (Kufr کفر). So, while departing from this barren desert where he was leaving his family but where a town was to grow, he prayed to Allah, firstly, to make it a place of safety and peace, and, secondly, to protect him and his children from idol-worship and association. "The Friend of Allah" had attained that degree of knowledge where one sees oneself as a mere nothing, and one makes no movement without a full realization of the truth that nothing happens independently of Divine Will, and that all one's actions and even inclinations rest in the hand of Allah. So, he turned to Allah Himself for help in being able to carry out the command to keep the House of Allah clean from association and infidelity. There is another subtle suggestion in this prayer. Allah had commanded that due respect should be paid to His "House." Now, there was a likelihood that some people might begin, out of sheer ignorance, to worship the Ka'bah itself. That is why Sayyidna Ibrahim (علیہ السلام) specially prayed for him and his children to be protected from association (shirk شرک). Then, out of his love for his wife and son, he prayed to Allah to provide them, in His grace, with fruits in this barren and uncultivable land where he was leaving them under divine command.A hadith in Al-Bukhari's collection of the Traditions (Ahadith) tells us in detail how the archangel Jibra'il (علیہ السلام) appeared and made the spring of Zamzam زم زم flow in the desert, how some people from the tribe of Jurhum جُرھُم came and settled there, and how Sayyidna Isma'il (علیہ السلام) was married to a lady of this tribe. We also learn from different Traditions (Ahadith) of the Holy Prophet ﷺ that the command to settle near the Ka'bah کعبہ and to keep it clean (mentioned in Verse 26-27 of the Surah "Al-Hajj" ) was at that time addressed only to Sayyidna Ibrahim (علیہ السلام) for his son was yet an infant. And in those circumstances the intention of the command was not to start the reconstruction of the Ka'bah کعبہ but only to place the wife and the son of Sayyidna Ibrahim (علیہ السلام) in this locality so that a human settlement should begin to take shape. On the other hand, the verse we are dealing with (2:125) repeats the same command to keep the House clean, but is addressed as much to Sayyidna Ismail (علیہ السلام) as to his father, for the son had now grown into a young and married man, and could be included in the command to rebuild the Ka'bah.A hadith reported by Al-Bukhari says that, on one of his periodic visits to his wife and son at Makkah, Sayyidna Ibrahim (علیہ السلام) found his son sitting under a tree, making arrows. He informed the son that Allah had entrusted him with a special task, and asked him if he would help his father. The son was, of course, as ready to obey and to serve as ever. Allah had already indicated the spot and also the area where the Ka'bah کعبہ was to be rebuilt. When they started digging the ground, the earlier foundations became visible, and it was on them that they began to raise the walls. The next verse speaks of this event وَإِذْ يَرْ‌فَعُ إِبْرَ‌اهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ : "When Ibrahim was raising up the foundations of the House, and Ismail (too)." The order of the names indicates that the builder of the Ka'bah کعبہ is Sayyidna Ibrahim (علیہ السلام) while the role of Sayyidna Ismail (علیہ السلام) is that of a helper.makhan37All the verses of the Holy Qur'an on the subject of the Ka'bah either say that the location had been indicated by Allah Himself, or report the divine command to keep the House clean, but never suggest that a new House was to be built in a new place. This in itself shows that the Ka'bah already existed in some form. Indeed, the Hadith, and history too, confirms this fact, and from these sources we learn that the earlier structure of the Ka'bah had either been destroyed at the time of the Deluge of Sayyidna Nuh (علیہ السلام) (Noah) or raised into the heavens, leaving the foundations buried in the ground. Hence, Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) were not the original founders of the Ka'bah کعبہ ، but had raised a new building on the earlier foundations.As to who founded the Ka'bah کعبہ for the first time and when, there is no fully authenticated Hadith which could clarify this point. Certain narrations coming from the people of the Book, however, tell us that it was founded by the angels even before Sayyidna Adam (علیہ السلام) came down to the earth. He built the Ka'bah کعبہ a second time, or renovated it. This structure remained intact upto the time of the Deluge, which destroyed it, and left it a mere mound - the shape in which Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) found it. And they constructed a new building on the site. Since then, the Ka'bah کعبہ has undergone certain alterations, but has never been demolished completely. Before the Holy Prophet ﷺ assumed the prophetic functions, the Quraysh of Makkah built the Ka'bah کعبہ afresh, and he himself took part in this renovation.Some injunctions related to the Haram حرم(1) The word Mathabah مَثَابَة ، used in this verse, comes from the root Thaba ثبا (signifying "to come back" ), and thus denotes a place to which one returns again and again. This shows that Allah has given a position of privilege to the Ka'bah کعبہ - it shall always remain a place where people will assemble from the four corners of the world, and would long to return to it again and again. Al-Qurtubi reports the great commentator Mujahid to have said that one never has enough of visiting the Ka'bah کعبہ ، but comes back every time with a greater longing to return, and to see it again. Certain scholars have remarked that one of the signs of one's Hajj حج having been accepted by Allah is that, on one's return, one should find in one's heart a greater desire to present oneself in the House of Allah again. This is borne out by the experience of those who have had the good fortune to be there - each visit, instead of slaking the thirst, rather increases it. Considering that Makkah has nothing to offer by way of a beautiful landscape or easy access or mundane comforts, yet, its power to draw millions of people to itself every year is nothing short of miracle.(2) This verse says that Allah has made "the House" a place of peace. "The House" refers not only to the Ka'bah itself, but also to the whole area of the Mosque which surrounds it, and is called the Haram. There are other instances in the Holy Qur'an where the word "Ka'bah" or the expression Baytullah بیت اللہ ("House of Allah" ) connotes the whole area of the Haram. For example, the phrase هَدْيًا بَالِغَ الْكَعْبَةِ : "an offering to reach the Ka` bah" (5:95) refers to the Haram, for the verse deals with the subject of animal sacrifice, while it is not legitimate to offer such a sacrifice inside the Ka'bah. So, Verse 125 means that the whole of the Haram has been made a place of peace - that is to say, people have been forbidden from shedding blood or taking revenge within these precincts (ibn al-` Arabi). In fact, this commandment was one of the residues of the Way of Ibrahim (علیہ السلام) which were still alive in the Age of Ignorance (Al-Jahiliyyah الجاھلیہ), and all kinds of bloodshed or battle, individual or collective, were held to be forbidden inside this sanctuary, so much so that a man would never let himself take his revenge, even if he came upon the murderer of his brother or father in the Haram. The Islamic Shari'ah has preserved this injunction. The ban was lifted only for the sake of the Holy Prophet ﷺ on the day of the conquest of Makkah, and that too only for a few hours, and was reimposed for ever immediately after - the Holy Prophet ﷺ himself announced it in his address on the occasion. (Al-Bukhari)Now, as for the man who commits, within these precincts, a crime for which the Shari'ah has laid down a specific physical punishment (Hadd حد) or allowed the victim to be revenged (Qisas قصاص ), the Haram will not provide sanctuary to him - the consensus holds that such a criminal will be duly punished. (Al-Jassas and Al-Qurtubi) For, the Holy Qur'an itself says: فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ "If they fight you [ inside the Haram ], you may kill them." (2:191) There is, however, a difference of views among the masters of Fiqh (Islamic jurisprudence) on one point. What is to be done with the man who commits a crime outside, and then seeks a sanctuary in the Haram? Even in this case, some masters would have the criminal punished in the manner prescribed by the Shari'ah. On the other hand, Imam Abu Hanifah (رح) ، believes that if such men are allowed to save themselves from punishment in this manner, the Haram would become an easy refuge for all kinds of criminals and disorder would prevail, but in view of the sanctity of the place, the criminal would not be punished inside the Haram, but forced to come out, and then the punishment prescribed by the Shari'ah would be duly given to him.(3) The present verse mentions "the Station of Ibrahim." It is a stone on which Sayyidna Ibrahim (علیہ السلام) had stood while building the Ka'bah, and which miraculously acquired the print of his foot. (Ai-Bukhari) The blessed Companions Anas ؓ says that he has himself seen the mark on the stone. On the other hand, it has been reported from the blessed Companion ` Abdullah ibn ` Abbas that the Haram as a whole is the "Station of Ibrahim. " Probably he meant that the two rak'ahs رکعات of the Salah نماز which this verse enjoins upon us to offer near the "Station of Ibrahim" after completing tawaf طواف (circumambulation) of the Ka'bah کعبہ ، may be offered anywhere within the precincts of the Haram, and that the prayers thus offered would be quite valid. Most of the Fuqaha' accept this view.The Maqam of Ibrahim(1) As to the commandment for making "the Station of Ibrahim" a place of offering one's prayers, the Holy Prophet ﷺ himself has explained it through his own words and actions on the occasion of his last Hajj حج . After completing the tawaf طواف ، when he reached "the Station of Ibrahim," placed some yards away from the Ka'bah کعبہ ، he recited this very verse, and then offered two rak'ats رکعتین on the other side of this stone, with his face turned towards the Ka'bah کعبہ (Sahih Muslim). The Fuqaha' have inferred from this the rule that if one does not get the room to stand close to "the Station of Ibrahim," one may, while offering prayers, validly stand at any distance from it that one can, so long as the Ka'bah کعبہ ، as well as "the Station of Ibrahim," is in front of him.(2) This verse shows that it is necessary (Wajib واجب) to offer two rak` ahs رکعتین after the tawaf طواف of the Ka'bah کعبہ . (Al-Jassas and Mulla ` Ali a1-Qari) But offering these prayers specifically behind the "Station of Ibrahim" is a Sunnah (the Way of the Holy Prophet ﷺ). There is, however, no bar on offering these prayers at any other spot within the Haram, for the Holy Prophet ﷺ himself has been reported to have offered them near the gate of the "House of Allah", as did the blessed Companion ` Abdullah ibn ` Abbas ؓ ، too (a1-Jassas). In his "Al-Manasik المناسِک ", Mulla ` Ali al-Qari says that if one is not, for some reason, able to offer these necessary (Wajib واجب) prayers behind "the Station of Ibrahim," as required by the Sunnah, he may validly offer them anywhere he possibly can within the Haram, or even outside.In fact, this is exactly what happened to Sayyidah Umm Salmah ؓ ، one of the wives of the Holy Prophet ﷺ . On the occasion of her Last Hajj حج ، she could not find the opportunity to offer these Wajib واجب prayers inside the Haram, and was able to do so when she was outside the city of Makkah itself. Most of the F u q a h a', except Imam Malik (رح) ، hold the view that if circumstances compel one to offer these prayers outside the Haram, one is not required to make an animal sacrifice by way of compensation.(6) The divine command to طَهِّرَ‌ا بَيْتِيَ "Keep My House clean" includes purifying it from physical and external dirt as much as from internal filth like infidelity (Kufr کفر) and association (Shirk شرک ), and from impurities like greed, lust, envy, pride, vanity, hypocrisy, etc. Then, the use of the expression "My House" indicates that the commandment applies to mosques in general, for all the mosques are "the Houses of Allah", as the Holy Qur'an itself has said فِي بُيُوتٍ أَذِنَ اللَّـهُ أَن تُرْ‌فَعَ "In houses which Allah has commanded to be raised up" (24:36). Al-Qurtubi reports that the Second Khalifah ` Umar ؓ once heard a man shout in the mosque, and rebuked him for having forgotten where he was. That is to say, one should pay due respect to a mosque, and refrain from speaking loudly, and, above all, from saying something which the Shari'ah has forbidden. In short, just as the Haram حرم must be kept clean from all kinds of dirt and filth, external and internal, so must every mosque. Those who enter a mosque must keep their bodies and their clothes free from dirt, filth and even from bad smells, and also keep their hearts free from Shirk شرک ، hypocrisy, pride, malice and greed etc. The Holy Prophet g has asked the people not to enter a mosque, if they have just eaten raw onion or garlic, and has also forbidden very small children and mad men to enter a mosque for fear of their polluting it.(7) The verse shows that "the House of Allah" is meant for people to make tawaf طواف of the Ka'bah کعبہ ، to do I` tikaf اعتکاف (to seek a retreat for worship and meditation), and to offer their prayers. In the case of those who come from outside to perform the Hajj حج ، the tawaf طواف carries greater merit than offering prayers. Lastly, the verse makes it clear that it is absolutely permissible to offer one's prayers inside the "House of Allah", whether the prayers are fard فرض (obligatory) or nafl نفل (supererogatory) (Jasss).

وَإِذْ قَالَ إِبْرَٰهِۦمُ رَبِّ ٱجْعَلْ هَٰذَا بَلَدًا ءَامِنًا وَٱرْزُقْ أَهْلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنْ ءَامَنَ مِنْهُم بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلًا ثُمَّ أَضْطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِ وَبِئْسَ ٱلْمَصِيرُ

<p>The prayers of Ibrahim (علیہ السلام)</p><p>Sayyidna Ibrahim (علیہ السلام) always carried out the commandments of Allah without losing a moment, and was ready to make all kinds of sacrifices in His way, whether they involved worldly goods, or wife and children, or his own likes and dislikes. All the same, having affection and love for one's family is not only a natural urge in man, but also a divine commandment. This is what manifests itself in the present verses, where we find him praying for the well-being of his family in this world as much as in the other.</p><p>The prayer begins with the word Rabb رَبّ , which lexically signifies One who gives nurture." Thus, it teaches us the proper mode of praying to Allah, for this form of address in itself draws the mercy and grace of Allah on the man who is praying. The first thing Sayyidna Ibrahim (علیہ السلام) prayed for was that Allah may turn the barren desert where he had left his family under divine commandment, into a city, so that his wife and son should not feel lonely, and that their daily needs should be easily satisfied. The same prayer occurs in Surah "Ibrahim" (14:35), but employs the construction Al-balad البلد ("the city" ), while the present verse employs Baladan بلداً ("a city" ). The difference probably arises from the fact that the prayer reported here was made when the place was still a desert and Sayyidna Ibrahim wished "a city" to grow in this barren land, while the prayer reported in Surah "Ibrahim" was made when "the city" had already risen and was quite well-known, for near the end of the same Surah we find him saying الْحَمْدُ لِلَّـهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ‌ إِسْمَاعِيلَ وَإِسْحَاقَ "Praise be to Allah who has given me, in my old age, Ismail and Ishaq " (14:39), which suggests that the second prayer was made after the birth of Sayyidna Ishaq (Isaac علیہ السلام), an event that occurred thirteen years after the birth of Sayyidna Ismail (Ishmael علیہما السلام). (Ibn Kathir)</p><p>Coming back to the verse under discussion, we see that Sayyidna Ibrahim (علیہ السلام) also prayed for this city to be made "a place of peace" - that is to say, safe from slaughter and plunder as from calamities, and secure against the domination of the infidels. The prayer was, granted. Makkah became a thriving city, which is now a place of pilgrimage for Muslims who come to it in millions every year. It also became safe and secure, for no infidel has ever been able to conquer it or dominate over it. The Holy Qur'an itself narrates the story of "Ashab al-Fil اصحاب الفیل " ("the People of the Elephant" ) who were destroyed for having ventured to invade Makkah. The city has also been safe from slaughter and plunder. Even before the advent of Islam, the Arabs in the Age of Ignorance, for all their deviation into infidelity and association, deeply respected the Ka'bah کعبہ and its environs as a matter of their creed - in spite of being vengeful, they would never take their revenge so long as the enemy remained within the precincts of the Haram حرم . In fact, the inhabitants of Makkah themselves were respected throughout Arabia, and the trading caravans passing to and fro between Makkah and Syria or Yemen were never interrupted. Allah has given security even to birds and animals inside the Haram حرم ، and forbidden all kinds of hunting within this area. So, even birds and animals distinctly show a feeling of security inside the Haram حرم ، and are not scared of men. The sanctity of the place was emphasised and enforced by Islam even further. As for the slaughter which took place in the Haram حرم at the hands of Hajjaj ibn Yusuf or the Qaramitah, it was the work of those who called themselves Muslims, and not an invasion by infidels. If a man chooses to set fire to his own house, it does not falsify the general rule of the security provided to it against outsiders. Moreover, incidents like these have been very rare since the days of Sayyidna Ibrahim i , and, then, we also know the dreadful fate of those who had dared to pollute "the House of Allah." In short, Allah has, in answer to his prayer, made the city so secure that even the Dajjal (Anti-Christ) shall not have the power to enter it.</p><p>Sayyidna Ibrahim (علیہ السلام) had also prayed for the people of Makkah to be provided with fruits. The surrounding land was uncultivable, but, in answer to the prayer, Allah made the neighbouring city of Taif very fertile and productive in fruits, which started coming to Makkah. According to certain traditions of the Israelites, Taif was originally situated in Syria, but was transferred to the present locality by the Archangel Jibra'il (علیہ السلام) under divine command.</p><p>The Ibrahimic wisdom</p><p>One may also notice that Sayyidna Ibrahim (علیہ السلام) did not pray for the land of Makkah to be made fertile, but suggested in his prayer that the fruits might come to Makkah from somewhere else as an import. He probably intended that his descendants should not get unduly absorbed in agriculture, for his purpose in founding the settlement was that his people لیقوموا الصلاۃ "should be steadfast in the prayers." In other words, he wanted the essential function of his descendants to protect "the House of Allah" and to engage themselves in acts of worship. Otherwise, he could have prayed for Makkah itself to be made fertile, and Allah would have granted the prayer as easily.</p><p>The point becomes all the more clear if we consider the word Thamarat (plural of Thamarah ثمرات۔ "fruit" ). This word appears in the same context again in another verse يُجْبَىٰ إِلَيْهِ ثَمَرَ‌اتُ كُلِّ شَيْ the fruits of all kinds of things are drawn towards it (the city) " (28:57). If it is the fruits of trees that are intended here, the word "Yujba يُجْبَىٰ ("drawn" ) is a sufficient indication that in granting the prayer Allah had not promised to produce them in Makkah itself, but to send them to the city from other places. On the other hand, the verse does not speak of "the fruits of all kinds of trees", but of "the fruits of all kinds of things." Obviously, the intention is to generalize the sense of "fruits" - a word which in common idiom implies the product obtained from a thing or an activity. The word should, then, cover not only the fruits of trees, but also the products of all kinds of crafts and industries in fact, all that is needed to sustain human life. Now, everyone can see for himself that Makkah possesses neither agriculture nor industry, and yet enjoys the benefits of these as much as any prosperous city in the world.</p><p>Verse 126 also provides an example of the rectitude of Sayyidna Ibrahim (علیہ السلام) The first phrase of his prayer for the well-being and prosperity of the people of Makkah seems to suggest that he wished to include the infidels as much as the faithful. But earlier when he had prayed for all his descendants without making any distinction between the faithful and the infidels (as reported in Verse 124), Allah had answered that the prayer would be granted in the case of the faithful, but not in the case of the unjust - that is, mushrikin مشرکین (associators). On that occasion, he had prayed for the position of imamah (leadership). But the fear of Allah and the solicitude for being totally obedient to Him was so deeply ingrained in the heart of "the Friend of Allah" that even in praying for the prosperity of his people the earlier proviso came to his mind, and he at once added a rejoinder to the effect that he was praying only for the faithful. Allah was pleased with his rectitude, and told him that the worldly prosperity would be given to the disbelievers too, but that in the other world the faithful would be the only ones to prosper, while the disbelievers would receive nothing more than the punishment due to them.</p>

The prayers of Ibrahim (علیہ السلام)Sayyidna Ibrahim (علیہ السلام) always carried out the commandments of Allah without losing a moment, and was ready to make all kinds of sacrifices in His way, whether they involved worldly goods, or wife and children, or his own likes and dislikes. All the same, having affection and love for one's family is not only a natural urge in man, but also a divine commandment. This is what manifests itself in the present verses, where we find him praying for the well-being of his family in this world as much as in the other.The prayer begins with the word Rabb رَبّ , which lexically signifies One who gives nurture." Thus, it teaches us the proper mode of praying to Allah, for this form of address in itself draws the mercy and grace of Allah on the man who is praying. The first thing Sayyidna Ibrahim (علیہ السلام) prayed for was that Allah may turn the barren desert where he had left his family under divine commandment, into a city, so that his wife and son should not feel lonely, and that their daily needs should be easily satisfied. The same prayer occurs in Surah "Ibrahim" (14:35), but employs the construction Al-balad البلد ("the city" ), while the present verse employs Baladan بلداً ("a city" ). The difference probably arises from the fact that the prayer reported here was made when the place was still a desert and Sayyidna Ibrahim wished "a city" to grow in this barren land, while the prayer reported in Surah "Ibrahim" was made when "the city" had already risen and was quite well-known, for near the end of the same Surah we find him saying الْحَمْدُ لِلَّـهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ‌ إِسْمَاعِيلَ وَإِسْحَاقَ "Praise be to Allah who has given me, in my old age, Ismail and Ishaq " (14:39), which suggests that the second prayer was made after the birth of Sayyidna Ishaq (Isaac علیہ السلام), an event that occurred thirteen years after the birth of Sayyidna Ismail (Ishmael علیہما السلام). (Ibn Kathir)Coming back to the verse under discussion, we see that Sayyidna Ibrahim (علیہ السلام) also prayed for this city to be made "a place of peace" - that is to say, safe from slaughter and plunder as from calamities, and secure against the domination of the infidels. The prayer was, granted. Makkah became a thriving city, which is now a place of pilgrimage for Muslims who come to it in millions every year. It also became safe and secure, for no infidel has ever been able to conquer it or dominate over it. The Holy Qur'an itself narrates the story of "Ashab al-Fil اصحاب الفیل " ("the People of the Elephant" ) who were destroyed for having ventured to invade Makkah. The city has also been safe from slaughter and plunder. Even before the advent of Islam, the Arabs in the Age of Ignorance, for all their deviation into infidelity and association, deeply respected the Ka'bah کعبہ and its environs as a matter of their creed - in spite of being vengeful, they would never take their revenge so long as the enemy remained within the precincts of the Haram حرم . In fact, the inhabitants of Makkah themselves were respected throughout Arabia, and the trading caravans passing to and fro between Makkah and Syria or Yemen were never interrupted. Allah has given security even to birds and animals inside the Haram حرم ، and forbidden all kinds of hunting within this area. So, even birds and animals distinctly show a feeling of security inside the Haram حرم ، and are not scared of men. The sanctity of the place was emphasised and enforced by Islam even further. As for the slaughter which took place in the Haram حرم at the hands of Hajjaj ibn Yusuf or the Qaramitah, it was the work of those who called themselves Muslims, and not an invasion by infidels. If a man chooses to set fire to his own house, it does not falsify the general rule of the security provided to it against outsiders. Moreover, incidents like these have been very rare since the days of Sayyidna Ibrahim i , and, then, we also know the dreadful fate of those who had dared to pollute "the House of Allah." In short, Allah has, in answer to his prayer, made the city so secure that even the Dajjal (Anti-Christ) shall not have the power to enter it.Sayyidna Ibrahim (علیہ السلام) had also prayed for the people of Makkah to be provided with fruits. The surrounding land was uncultivable, but, in answer to the prayer, Allah made the neighbouring city of Taif very fertile and productive in fruits, which started coming to Makkah. According to certain traditions of the Israelites, Taif was originally situated in Syria, but was transferred to the present locality by the Archangel Jibra'il (علیہ السلام) under divine command.The Ibrahimic wisdomOne may also notice that Sayyidna Ibrahim (علیہ السلام) did not pray for the land of Makkah to be made fertile, but suggested in his prayer that the fruits might come to Makkah from somewhere else as an import. He probably intended that his descendants should not get unduly absorbed in agriculture, for his purpose in founding the settlement was that his people لیقوموا الصلاۃ "should be steadfast in the prayers." In other words, he wanted the essential function of his descendants to protect "the House of Allah" and to engage themselves in acts of worship. Otherwise, he could have prayed for Makkah itself to be made fertile, and Allah would have granted the prayer as easily.The point becomes all the more clear if we consider the word Thamarat (plural of Thamarah ثمرات۔ "fruit" ). This word appears in the same context again in another verse يُجْبَىٰ إِلَيْهِ ثَمَرَ‌اتُ كُلِّ شَيْ the fruits of all kinds of things are drawn towards it (the city) " (28:57). If it is the fruits of trees that are intended here, the word "Yujba يُجْبَىٰ ("drawn" ) is a sufficient indication that in granting the prayer Allah had not promised to produce them in Makkah itself, but to send them to the city from other places. On the other hand, the verse does not speak of "the fruits of all kinds of trees", but of "the fruits of all kinds of things." Obviously, the intention is to generalize the sense of "fruits" - a word which in common idiom implies the product obtained from a thing or an activity. The word should, then, cover not only the fruits of trees, but also the products of all kinds of crafts and industries in fact, all that is needed to sustain human life. Now, everyone can see for himself that Makkah possesses neither agriculture nor industry, and yet enjoys the benefits of these as much as any prosperous city in the world.Verse 126 also provides an example of the rectitude of Sayyidna Ibrahim (علیہ السلام) The first phrase of his prayer for the well-being and prosperity of the people of Makkah seems to suggest that he wished to include the infidels as much as the faithful. But earlier when he had prayed for all his descendants without making any distinction between the faithful and the infidels (as reported in Verse 124), Allah had answered that the prayer would be granted in the case of the faithful, but not in the case of the unjust - that is, mushrikin مشرکین (associators). On that occasion, he had prayed for the position of imamah (leadership). But the fear of Allah and the solicitude for being totally obedient to Him was so deeply ingrained in the heart of "the Friend of Allah" that even in praying for the prosperity of his people the earlier proviso came to his mind, and he at once added a rejoinder to the effect that he was praying only for the faithful. Allah was pleased with his rectitude, and told him that the worldly prosperity would be given to the disbelievers too, but that in the other world the faithful would be the only ones to prosper, while the disbelievers would receive nothing more than the punishment due to them.

وَإِذْ يَرْفَعُ إِبْرَٰهِۦمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ

<p>Verse 127 shows another essential quality of this great prophet. In obedience to Allah, he had left the fertile land of Syria and made his wife and child to settle in the barren desert, and now he was taking up the labour of building "the House of Allah." This was a moment when a man who had been bearing such hardships in the way of Allah could normally be expected to feel satisfied with himself and relax in a mood of self-congratulation. But "the Friend of Allah" recognized the Majesty of Allah, and knew that no creature can possibly worship or obey his Creator as is His due, but within his own limited powers. Consequently, he also knew that in performing the hardest or the greatest tasks one should not be proud of one's attainment, but should, in all humility, pray to Allah to accept the little effort one has been capable of making - and that, too, with the grace of Allah Himself. That is exactly what Sayyidna Ibrahim did when he started, along with his young son, to build the Ka'bah. That is to say, he prayed to Allah to accept this deed, for Allah hears all prayers, and knows the intentions of His creatures.</p>

Verse 127 shows another essential quality of this great prophet. In obedience to Allah, he had left the fertile land of Syria and made his wife and child to settle in the barren desert, and now he was taking up the labour of building "the House of Allah." This was a moment when a man who had been bearing such hardships in the way of Allah could normally be expected to feel satisfied with himself and relax in a mood of self-congratulation. But "the Friend of Allah" recognized the Majesty of Allah, and knew that no creature can possibly worship or obey his Creator as is His due, but within his own limited powers. Consequently, he also knew that in performing the hardest or the greatest tasks one should not be proud of one's attainment, but should, in all humility, pray to Allah to accept the little effort one has been capable of making - and that, too, with the grace of Allah Himself. That is exactly what Sayyidna Ibrahim did when he started, along with his young son, to build the Ka'bah. That is to say, he prayed to Allah to accept this deed, for Allah hears all prayers, and knows the intentions of His creatures.

رَبَّنَا وَٱجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ

<p>Verse 128 reports that he further prayed to Allah "to make" him and his son obedient to His commandments and to His Will. This prayer too proceeds from the same sense of fear and awe, and from the same knowledge. He has, all his life, been performing exemplary deeds of obedience, and yet he prays to "be made" obedient. It is so, because the more one grows in one's knowledge of Divine Majesty, the more one comes to realize that one is not being faithful and obedient as is due.</p><p>It is significant. that Sayyidna Ibrahim (علیہ السلام) included his descendants too in his prayer. This shows that the "men of Allah" who never hesitate in sacrificing themselves and their children in the way of Allah, yet love them deeply. All the same, they know what the proper requirements of parental love are, and how they should be fulfilled. This is something beyond the reach of average men, who suppose the well-being of their children to reside in physical health and comfort alone, and spend all their love and care on providing just this to their family. But those who have received the favour of Allah show a much greater solicitude for the spiritual well-being of their children than for the physical, being more anxious as to what happens to them in the other world than in this. So, the great prophet prayed to Allah to make a group from among his descendants fully obedient to Him. This prayer aims at another advantage as well. Experience tells us that if those who enjoy a respectable position in their community, and their descendants keep to the right path, they are naturally held in esteem, and their conduct inspires others to reform themselves. (AI-Bahr al-Muhit) Allah heard this prayer too, and among the descendants of Sayyidna Ibrahim (علیہ السلام) there has always been a group of people obedient to Allah and firm in the Straight Path. Even in the Age of Ignorance (Jahiliyyah جاھلیہ ) when the whole world, and Arabia in particular, was lost in the darkness of idol-worship and Shirk شرک ، there still remained some men from among his descendants who had faith in the One God, who believed in the other world, and were obedient to Allah - for example, Zayd ibn ` Amr bin Nufayl, and Quss ibn Sa` idah. It has also been reported that ` Abd al-Muttalib ibn Hashim, the grand-father of the Holy Prophet ﷺ ، shunned idol-worship and Shirk شرک (Al-Bahr al-Muhit)</p><p>We might add an explanatory note about the word Manasik مناسک (the plural of Mansik) which occurs in Verse 128. This word signifies the different actions involved in the performance of the Hajj, and also the different places where the rites are performed - like ` Arafah عرفات ، Muzdalifah مزدلفہ or Mina منی . Both the meanings of the word are intended here, and the substance of the last part of the prayer is that Sayyidna Ibrahim (علیہ السلام) wanted the rites of the Hajj to be explained and their locations to be indicated. The verb which has been employed in this connection is Arina أَرِ‌نَا - "show us." Now, seeing is done through the eyes, and also through the heart. So, the different locations of the rites were shown to him through the Archangel Jibra'il (علیہ السلام) and the injunctions regarding the Hajj were explained in detail.</p>

Verse 128 reports that he further prayed to Allah "to make" him and his son obedient to His commandments and to His Will. This prayer too proceeds from the same sense of fear and awe, and from the same knowledge. He has, all his life, been performing exemplary deeds of obedience, and yet he prays to "be made" obedient. It is so, because the more one grows in one's knowledge of Divine Majesty, the more one comes to realize that one is not being faithful and obedient as is due.It is significant. that Sayyidna Ibrahim (علیہ السلام) included his descendants too in his prayer. This shows that the "men of Allah" who never hesitate in sacrificing themselves and their children in the way of Allah, yet love them deeply. All the same, they know what the proper requirements of parental love are, and how they should be fulfilled. This is something beyond the reach of average men, who suppose the well-being of their children to reside in physical health and comfort alone, and spend all their love and care on providing just this to their family. But those who have received the favour of Allah show a much greater solicitude for the spiritual well-being of their children than for the physical, being more anxious as to what happens to them in the other world than in this. So, the great prophet prayed to Allah to make a group from among his descendants fully obedient to Him. This prayer aims at another advantage as well. Experience tells us that if those who enjoy a respectable position in their community, and their descendants keep to the right path, they are naturally held in esteem, and their conduct inspires others to reform themselves. (AI-Bahr al-Muhit) Allah heard this prayer too, and among the descendants of Sayyidna Ibrahim (علیہ السلام) there has always been a group of people obedient to Allah and firm in the Straight Path. Even in the Age of Ignorance (Jahiliyyah جاھلیہ ) when the whole world, and Arabia in particular, was lost in the darkness of idol-worship and Shirk شرک ، there still remained some men from among his descendants who had faith in the One God, who believed in the other world, and were obedient to Allah - for example, Zayd ibn ` Amr bin Nufayl, and Quss ibn Sa` idah. It has also been reported that ` Abd al-Muttalib ibn Hashim, the grand-father of the Holy Prophet ﷺ ، shunned idol-worship and Shirk شرک (Al-Bahr al-Muhit)We might add an explanatory note about the word Manasik مناسک (the plural of Mansik) which occurs in Verse 128. This word signifies the different actions involved in the performance of the Hajj, and also the different places where the rites are performed - like ` Arafah عرفات ، Muzdalifah مزدلفہ or Mina منی . Both the meanings of the word are intended here, and the substance of the last part of the prayer is that Sayyidna Ibrahim (علیہ السلام) wanted the rites of the Hajj to be explained and their locations to be indicated. The verb which has been employed in this connection is Arina أَرِ‌نَا - "show us." Now, seeing is done through the eyes, and also through the heart. So, the different locations of the rites were shown to him through the Archangel Jibra'il (علیہ السلام) and the injunctions regarding the Hajj were explained in detail.

رَبَّنَا وَٱبْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِكَ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ

<p>The prayer of Ibrahim (علیہ السلام) for the Holy Prophet ﷺ</p><p>Let us start by commenting on certain words which occur in this verse. The Arabic word Yatlu يَتْلُو (translated in English as "recite", or "read out" ) comes from the word Tilawah, (تلاوہ) which lexically signifies "to follow, to obey", but in the terminology of the Qur'an and the Hadith denotes the recitation or reading of the Holy Qur'an or of a Di-vine Book, for one who reads a Divine Book is also required to obey it fully.</p><p>The word also suggests that it is obligatory to read the Holy Qur'an exactly as it has been revealed by Allah, and not to add or sub-tract a word on one's own part, not even to change the pronunciation of a word which often may, in the Arabic language, change the very meaning of the word concerned. In his "Mufradat al-Qur'an مفردات القرآن ", Imam al-Raghib al-Isfahani (رح) says that the word Tilawah cannot, in current idiom, be applied to the reading of any book other than the Word of Allah.</p><p>The word Kitab کتاب (Book) in this verse, of course, refers to the Holy Qur'an itself. As to the word Hikmah حکمہ (usually translated in English as "wisdom" ), it carries various meanings in Arabic - for example, arriving at the truth , justice, exact knowledge, etc. (al-Qamus). According to al-Raghib al-Isfahani (رح) ، when the word is used in speaking of Allah, it connotes the total and perfect knowledge of all existents, and flawless creation; but when applied to someone other than Allah, it connotes a proper knowledge of the existents, and good deeds. In connection with the present verse, Maulana Mahmud al-Hasan has interpreted the word as "profound truths, or subtle realities", while Maulana Ashraf ` Ali Thanavi (رح) has taken it to mean "the art of understanding properly". The commentators from among the blessed Companions and their immediate successors, whose interpretations come directly from the teachings of the Holy Prophet ﷺ himself, have advanced different connotations of the word Hikmah حکمہ - some say that it refers to the commentary and exegesis of the Holy Qur'an, others believe that it means the proper understanding of the religion (Din دین ), or the injunctions of the Shari'ah, or such commandments of Allah which have been received through the word of the Holy Prophet g . But the truth of the matter is that in spite of the apparent variety of expressions used, the substance of all these statements is the same - namely, the Way (Sunnah) of the Holy Prophet and the Hadith. This is the interpretation reported from Qatadah by Ibn Kathir and Ibn Jarir.</p><p>Commentary</p><p>Now, to proceed with the commentary, let us consider why Sayyidna Ibrahim (علیہ السلام) in praying for the well-being of his descendants in this world and in the other, requested Allah to send a prophet from among them. The reason is twofold. Firstly, the appearance of a prophet from among them would in itself be an honour and a blessing. Secondly, the prophet being a member of their own group, they would be thoroughly familiar with his past and present and with his ways, and thus find it easy to have trust in him, and to profit from his guidance. According to a hadith, in accepting this prayer Allah promised that this prophet would be sent in the last of all ages. (Ibn Jarir and Ibn Kathir)</p><p>According to a hadith reported by Imam Ahmad in his "Musnad", the Holy Prophet ﷺ has said that Allah had chosen him as the Last Prophet at a time when Sayyidna Adam (علیہ السلام) was not yet born and only his clay was being prepared, and that he was the manifestation of the prayer of his father, Sayyidna Ibrahim (علیہ السلام) ، of the good tidings brought by Sayyidna ` Isa (Jesus Christ (علیہ السلام) and of the dream seen by his mother. The good-tidings refer to the announcement made by Sayyidna ` Isa (علیہ السلام) as reported in the Holy Qur'an:</p><p>مُبَشِّرً‌ا بِرَ‌سُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ</p><p>I have brought the good-tidings of a prophet who is to come after me, and his name is Ahmad." (61:6)</p><p>And the mother of the Holy Prophet had, during her pregnancy, seen in a dream that a light went out of her which illumined the places in far-off Syria. Then, the words of the present prayer of Sayyidna Ibrahim (علیہ السلام) have been repeated in two different places in the Holy Qur'an - once in Surah "'Al` Imran" (Ch.3) and then in Surah "Al-Jumu` ah" (Ch. 62). Both the passages where these words have been repeated speak of the prophethood of Sayyidna Muhammad ﷺ ، and thus show that he is the prophet whom Sayyidna Ibrahim (علیہ السلام) had prayed for.</p><p>All these verses - namely, the present verse from Surah "Al-Baqarah", and the other two from Surah "'Al-` Imran" and Sarah "Al-Jumu` ah" respectively - say the same thing about the Holy Prophet ﷺ in the same words. That is to say, they define the purpose of his being sent to the world as the Messenger of Allah and his functions as a prophet. These functions are threefold. Firstly, to recite the verses; secondly, to teach the Book and also to teach "wisdom"; and thirdly, "to purify" the people. Now, let us examine the three in detail.</p><p>(1) The verse speaks separately of "reciting" the Holy Qur'an and of "teaching" it. Since "reciting" pertains to the words, and "teaching" to their meanings, the explicit distinction between the two shows that the words of the Holy Qur'an are no less important in themselves and for themselves than their meanings, and that the recitation and preservation of the words is obligatory, and constitutes an act of worship. In order to understand this aspect of the question we have only to recall that the first and immediate listeners and disciples of the Holy Prophet not only knew Arabic very well but were themselves very eloquent speakers of the language, some of them being even poets. For an audience like this it should have apparently been enough to recite the Holy Qur'an, without any explanation or commentary, for them to be taught - in their case, the "reciting" and the "teaching" should have, for all practical purpose, become one and the same thing. Why has the Holy Qur'an, then, mentioned them separately as two distinct prophetic functions?</p><p>If one considers the question seriously, one can easily draw two important conclusions. To begin with, one would come to see that the Holy Qur'an is not like other books where meanings are the ultimate object, while words have only a secondary place as being no more than a vehicle for the ideas, and can hence tolerate minor changes and modifications so long as the meaning does not suffer. In the case of man-made books, it would thus be totally frivolous to go on reading the words without paying any attention to the meanings. On the contrary, in the case of the Holy Qur'an the words are in themselves as necessary and inalienable a part of the intention as the meanings, and the Shari` ah has laid down particular injunctions with regard to the words of the Holy Qur'an. That is why in the Science of the Principles of Islamic Jurisprudence (Usul al-Fiqh اصول افقہ) the Holy Qur'an has been defined as comprehending words and meaning both. In other words, if the meanings of the Holy Qur'an are expressed in a different language, or even if certain other Arabic words are substituted for the revealed ones, such a version shall not be entitled to the name "Qur'an", in spite of the meanings being intact. Consequently, if one were to recite this modified version in Salah, one's prayers shall not be valid. Similarly, a reading of this version shall not bring one the reward promised in the Hadith for the recitation of the Holy Qur'an, nor shall any of the injunctions related to the Holy Qur'an apply to it. Hence the Fuqaha' have forbidden the printing and publication of a translation of the Holy Qur'an without the Arabic text. It is quite wrong to speak of an "Urdu Qur'an" or "English Qur'an", simply be-cause a translation of the original into any language whatsoever cannot properly be called "the Qur'an".</p><p>In short, the word Yatlu یتلو in the present verse leaves no doubt as to the fact that the "recitation of the verses" is an end in itself, for one does not "recite" meanings, but words. Of course, it goes without saying that Allah has sent the Holy Qur'an for us to understand it and to follow its guidance. To be content with memorizing the words alone and being indifferent to the meanings would merely show one's ignorance of the nature of the Book of Allah, and one's ungratefulness. But there are so many people these days who suppose that the Holy Qur'an is like other books, and believe that it is a waste of time to read or memorize its words without knowing what they mean. In view of this wide-spread error, we cannot insist too much on the truth that the recitation of the words of the Holy Qur'an is in itself a regular act of worship and brings a great reward.</p><p>This is borne out by the practice of the Holy Prophet and his blessed Companions. They knew the meanings of the Holy Qur'an as no one else can, and yet they never thought that once they had understood it and acted upon it, nothing more was required of them. On the contrary, they kept reciting the Holy Qur'an again and again as long as they lived. Some of the Companions used to recite the whole Book of Allah in a single day, some in two days, and some in three. Reciting the Holy Qur'an in one week has always been quite a usual practice among the Muslims, which is indicated by the division of the Holy Qur'an into seven stages (Manazil منازل ). In fact, by instituting the recitation of the Holy Qur'an as an act of worship, carrying a reward of its own, and by giving it a separate and regular position among the prophetic functions, Allah has been very merciful to those Muslims who are not for some reason yet able to understand the meanings, and has saved them from the misfortune of being indifferent to the words and thus being totally deprived of the blessings which flow from His Book. Even such Muslims should, no doubt, keep trying to understand the meanings too so that they may receive the blessings in full, and the ultimate purpose of the Revelation may be realized.</p><p>(2) According to the present verses, "teaching the Book" is a prophetic function distinct from "reciting the Verses". We can easily infer from it the principle that in order to understand the Holy Qur'an it is not sufficient merely to know the Arabic language, but that it also requires the "teaching" of the Holy Prophet ﷺ . As everyone knows, in order to learn a science or art - be it medicine or engineering, or something as ordinary as cookery - it is not enough to read a book or to be proficient in a language. Had it been the only qualification required, one could have easily mastered all the sciences and the arts on which one could find books written in the language one knew. To learn the meanest craft, then, one needs the regular and constant guidance of a teacher. This being so, how can one hope to understand, unaided, the Holy Qur'an which has something to say on the most difficult subjects possible, ranging from theology to philosophy and physics? Had a competence in the Arabic language been sufficient for this task, scores of Jewish and Christian scholars and men of letters in the Arabic countries today would have been counted among the greatest commentators as would have been Abu Jahl ابو جھل and Abu Lahab ابو لہب in the days of the Holy Prophet . By distinguishing "the teaching of the Book" from "the reciting of the verses" as a distinct prophetic function, the Holy Qur'an has underlined the fact that in order to understand the Book of Allah properly it is not enough, even for those who know Arabic very well, merely to listen to a recitation of the verses, but that such an understanding can be acquired only through the teaching of the Holy Prophet ﷺ and that to separate the one from the other, and to make an attempt at interpretation on one’ s own is no more than a self-delusion. Had it not really been necessary to explain and teach the meanings of the Holy Qur'an, why should have Allah sent us a Messenger? There were many other ways of conveying His Book to men. But Allah knows everything, and is All-Wise. He knows that an understanding of His Book depends on the guidance of a teacher much more than that of human sciences and arts does - in fact, on the guidance, not of an ordinary teacher, but of one who in his turn receives guidance from Allah Himself directly through Revelation (Wahy وحی ), and who is designated in Islamic terminology as a Nabiyy نبی (Prophet) and a Rasul رسول (Messenger of Allah). According to the Holy Qur'an itself, Allah has sent the Holy Prophet ﷺ to men for the express purpose of explaining to them in detail the injunctions and the meanings of the Divine Book لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ : "So that you should explain to men what We have revealed for them". (16:44)</p><p>According to the present verse, the prophetic function of "teaching the Book" also includes the "teaching of Hikmah حِکمہ As we have shown above, although this word carries various meanings in the Arabic language, yet, with reference to this verse and similar ones, the blessed Companions and their immediate successors have interpreted Hikmah حِکمہ as "the Sunnah" or the Way of the Holy Prophet ﷺ . It means that along with "teaching the Book" the prophetic functions include the teaching of the principles and modes of spiritual discipline. The Holy Prophet ﷺ has himself said, اِنَّما بُعثِتُ مَعَلِماً have been sent only as a teacher." From this, it necessarily follows that his followers are required to be disciples, and that every Muslim, man or woman, should as a Muslim be a life-long student, keen to learn what the Holy Prophet ﷺ has taught. If one cannot for some reason master the different sciences connected with the Holy Qur'an and the Sunnah, one must try to acquire at least a satisfactory knowledge and understanding of the basic doctrines of Islam and of the fundamental injunctions of the Shari'ah which are absolutely indispensable for every Muslim.</p><p>(3) "Purifying the people" is also an essential prophetic function. The Arabic word Tazkiyah تذکیہ denotes purifying a thing or person from all kinds of filth, internal as well as external. One can see for oneself what the different kinds of external filth are - the Shari'ah has clearly defined them. The internal varieties include, on the one hand, false beliefs like infidelity (Kufr کفر ), association (Shirk شرک ), or total reliance on someone other than Allah, and, on the other hand, pride, vanity malice, jealousy, love of worldly things, etc. Although the evil nature of such beliefs and tendencies has been fully explained in the Holy Qur'an and the Sunnah, yet in making the purification of the people" a distinct and separate prophetic function the present verse indicates that just as a mere knowledge of words and technical terms does not make one the master of a science or art, in the same way a knowledge, or even a proper understanding of its principles does not by itself make one perfect in the science or art concerned. To attain any degree of perfection one must also learn to put the principles into practice, and "realize" them in oneself and for oneself, which again requires the supervision of an authentic teacher and guide. In the Way of Sufis (Tariqah) the function of the spiritual guide (Shaykh) is to help the disciple in obeying the injunctions of the Holy Qur'an and the Sunnah so thoroughly that it becomes a matter, not of effort, but of habit - so to say, his very "nature".36</p><p>36. At this point, we must sound a note of warning. It has grown, in our day, almost habitual to speak of Islam as "the religion of action" - if not of "activism". In such phrases, the implication is never absent that "action" is tc be considered as an anti-thesis of "thought", and "practice" as that of "theory" - as if there is a dichotomy, and the two activities can hardly be reconciled with each other. And there is always the insinuation that in order to be worthy of any respect one must make an either/or kind of choice in favour of "action" and "practice" as against "thought" and "theory".</p><p>Such formulations are no older than four centuries, and are the necessary products of certain dilemmas which historically arose in the society of the Christian West. They do not and cannot, as such, belong to a religious or metaphysical approach to things. In so far as an activity can be described as specifically "human", it cannot be purely automatic, but is preceded by thought. In other words, all "practice" is governed by a "theory", and all "action" guided by "thought" or some principle, good or bad. The rule is so general that it applies even to the action of those who have been promoting the dichotomy. As far as the Islamic way of looking at things is concerned, it goes without saying that no action or practice, however good, can have the slightest merit or spiritual efficacy until and unless it carries a divine sanction.</p><p>It logically follows that the foremost duty of a Muslim is to acquaint himself with divine commandments, and then to obey them.</p><p>One can, if one likes, give to the first the name of "theory", and the second the name of "practice". But there is no dichotomy involved, nor any choice called for۔</p><p>No "practice" can be valid without being informed by "theory", and no "theory" can be of much avail without being put into "practice". It is "theory" which makes "practice" meaningful, and it is through "practice" alone that one acquires a true knowledge of "theory". They are not two entities, but only two ways of considering the same reality. What finally matters is "realization" or making the essential truths "real" to oneself.</p><p>In the West itself, and as late as the end of the Middle Ages, there were people who knew that theoria and praxis went together in the terminology of spiritual disciplines. In fact, the Greek word does, in its original meaning, say all that we have been trying to explain here. For, even if "theory" in modern European languages has come to mean just a 'speculation', or a 'supposition', even a 'fancy', the Greek verb theoreo signified "to see", and the noun theoros denoted the "man who sees". Thus, theoria was not merely a fancy, but a truth which could be "seen", or actively realized.</p><p>Now that we are on the subject of purification (tazkiyah تزکیہ ), we might add another important consideration. From the days of the First Prophet to the days of the Last (علیہم السلام) it has been the Way of Allah that in order to guide men and to show them the Straight Path, He has been sending them not only His Books but His prophets also. This indicates the general principle that for their guidance men need, on the one hand, a Divine Teaching revealed in the form of a Book, and, on the other, a human teacher in the form of a prophet who should train and discipline them into absorbing the divine guidance fully. Men need not merely one of these, but both. For, a man alone can be the teacher of another man, and not a book - which serves only as an aid. That is why Islam began with a Book and a Prophet, and the two, working together, produced a society of men who are unparalleled in history for their rectitude. For the coming generations too, the two basic principles of guidance have continued to function in the form of the Shari'ah and the Men of Allah". The Holy Qur'an has emphasised the point again and again. Let us quote a few instances: يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَكُونُوا مَعَ الصَّادِقِينَ ﴿119﴾: "0 believers, fear Allah, and be with the truth-ful" (9:119). In summing up the qualities of "the truthful" (Al-Sadiqun الصدیقون ), another verse ends with the words: أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ "It is they who are truthful, and it is they who are the God-fearing". (2:177) As we have explained in our commentary on the first chapter, the Surah "Al-Fatihah الفاتحة " is the quintessence of the Holy Qur'an, and the essence of this Surah is the guidance towards the Straight Path (Al-Sirat al-Mustaqim السیرۃ المتقیم). Now, in order to indicate the Straight Path the Holy Qur'an has, instead of calling it the Path of the Qur'an or the Path of the Prophet ﷺ or the Path of the Sunnah, spoken of the Men of Allah who can show the Straight Path to the seeker. Says the Holy Qur'an: صِرَ‌اطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ‌ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿7﴾ the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who are misguided". (1:7) An-other verse provides greater specification - فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِين : "Those on whom Allah has bestowed His grace - the prophets, the truthful, the martyrs and the righteous." (4:69) Similarly, the Holy Prophet ﷺ has, for the benefit of all the later generations of Muslims, explicitly named certain personalities who should be followed in religious matters: یا ایھا الناس انِّی ترکتُ فیکم ما اَن اَخَذتم بہ لَن تضِلُّوا کتاب اللہ عِترَتِی اَھلِ بیتی " I am leaving behind me two things; if you stand firm by them you will never fall into misguidance - firstly, the Book of Allah, and, secondly, my descendants and the members of my family." (Tirmidhi ترمذی) A hadith reported by Al-Bukhari says: اقتدوا بالذین من بعدی ابی بکر و عمر "After me, follow Abu Bakr and ` Umar." And a third hadith says: علیکم بسنتی و سنۃ الخلفاء الراشدین "You must adopt my way (the Sunnah) and the way of Al-Khulafa' al-Rashidin" - that is, the first four rightly-guided Caliphs.</p><p>In short, whether it be religion or the different sciences and arts, the acquisition of knowledge in the proper sense of the term depends on profiting from authentic books and authentic teachers. In the case of religion, however, people are, while turning to these two modes, liable to fall into the error of putting exclusive or excessive emphasis on one of them alone, which brings them more harm than good. Thus, there are, on the one hand, people who neglect the Book of Allah, and begin to adore their scholars and spiritual masters, without taking the trouble of finding out whether they are obedient to the Shari` ah or not. In fact, this has been the characteristic malady of the Jews and the Christians. Speaking of them, the Holy Qur'an says: اتَّخَذُوا أَحْبَارَ‌هُمْ وَرُ‌هْبَانَهُمْ أَرْ‌بَابًا مِّن دُونِ اللَّـهِ : "They have taken their rabbis and their monks as their lords apart from Allah." (9:31) Obviously, this is the royal road to Shirk شرک (association) and Kufr کفر (infidelity), on which millions have perished, and go on perishing. On the other hand, there are people who claim that the Book of Allah is by itself sufficient for them, and that in order to understand it they do not need the guidance of a teacher or a scholar or a spiritual master. This too is a form of misguidance, for an attempt to interpret the Book of Allah on one's own, without the aid of reliable specialists, inevitably draws one into all sorts of errors, makes one a slave of one's own desires and inclinations, and may, in some cases at least, lead one straight outside the pale of Islam. So, what one is required to do is to put each of these two means of knowledge in its proper place, and to profit from both. One should be quite clear about the basic principle in this respect - to Allah alone belongs the authority to lay down a commandment, and it is Allah alone we have been called upon to obey, while the Holy Prophet ﷺ is a means of helping us to know how Allah is to be obeyed, and one obeys Him on the ground that to obey the Holy Prophet ﷺ is to obey Allah Himself. Besides that, one should, when faced with difficulties in understanding the Holy Qur'an and the Hadith or in acting upon them, turn for help, willingly and respectfully, to the words and deeds of the masters in these subjects, and consider it to be the key to the door of salvation.</p><p>There is a second conclusion to be drawn from the fact that the present verse includes the teaching of the Book among the prophetic functions. As we know, Allah has promised to safeguard the Holy Qur'an Himselfإِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ‌ وَإِنَّا لَهُ لَحَافِظُونَ ﴿9﴾ : "It is We who have revealed the Guidance, and it is We who watch over it." (15:9) Consequently, every single word, every consonant and every vowel of the Holy Qur'an has remained intact upto this day, and shall remain intact as long the world lasts. Now, according to the present verse, the teaching of the Holy Prophet ﷺ is absolutely indispensable for a proper understanding of the Holy Qur'an, and without this guidance it is not possible to act upon the Holy Qur'an in a real sense. It logically follows from it that the teachings of the Holy Prophet ﷺ should also receive divine protection in their own degree, and remain intact as a whole till the end of the world; otherwise, the preservation of the words of the Holy Qur'an would not, by itself, fully serve the purpose for which Allah has revealed it. It goes without saying that the teachings of the Holy Prophet ﷺ are identical with what is called the Sunnah or the Hadith. Although Allah has not promised the same degree of protection to the Hadith as to the Holy Qur'an, and the words of the Sunnah have not been preserved exactly in the same manner as the words of the Holy Qur'an, yet the prophetic interpretations too must, according to the present verse, remain intact, and it has, taken as a whole, remained intact upto this day.Whenever an attempt has been made to distort a Hadith or to invent spurious ones, the specialists in the science have always exposed the fraud.</p><p>Thus, in accordance with the prediction implicit in the present verse, Allah has preserved the teachings of the Holy Prophet ﷺ from the days of the blessed Companions to our own day through fully authentic collections of the Ahadith and through the masters of this subject. And this divine protection shall continue to the last day of the world. For, the Holy Prophet ﷺ himself has assured us that in his Ummah there shall always remain till the end of the world a group of authentic scholars who shall jealously and watchfully guard the Holy Qur'an and the Hadith against all attempts at distortion or misrepresentation. This hadith by itself gives the lie to some contemporary writers who have, for the ulterior motive of discrediting the injunctions of the Islamic Shari'ah, been trying to propagate the notion that the whole body of the Ahadith we possess is inauthentic and hence unreliable. But anyone who has eyes to see can easily understand the stratagem - if one cannot trust the Hadith, one can no longer trust the text of the Holy Qur'an. And this is exactly what the Westerners and their local allies want to accomplish - that is, to make the Muslims turn away from the Holy Qur'an.</p><p>In the end, let us note that the three prophetic functions which Sayyidna Ibrahim (علیہ السلام) referred to in his prayer, and which the Holy Prophet ﷺ was sent to perform, were fulfilled in his own life-time. In order to have an idea of the great transformation which the recitation of the Holy Qur'an, the teaching of the Holy Prophet ﷺ and his purifying influence brought about in men, it is enough to see what the Holy Qur'an says in praise of his Companions (رضی اللہ تعالیٰ عنہم)</p><p>وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى لْكُفَّارِ‌ رُ‌حَمَاءُ بَيْنَهُمْ ۖ تَرَ‌اهُمْ رُ‌كَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِ‌ضْوَانًا</p><p>"Those who are with him are hard against the disbelievers, merciful to one another; you see them-bowing and prostrating themselves (in prayers), seeking the bounty of Allah and His pleasure". (48:29).</p>

The prayer of Ibrahim (علیہ السلام) for the Holy Prophet ﷺLet us start by commenting on certain words which occur in this verse. The Arabic word Yatlu يَتْلُو (translated in English as "recite", or "read out" ) comes from the word Tilawah, (تلاوہ) which lexically signifies "to follow, to obey", but in the terminology of the Qur'an and the Hadith denotes the recitation or reading of the Holy Qur'an or of a Di-vine Book, for one who reads a Divine Book is also required to obey it fully.The word also suggests that it is obligatory to read the Holy Qur'an exactly as it has been revealed by Allah, and not to add or sub-tract a word on one's own part, not even to change the pronunciation of a word which often may, in the Arabic language, change the very meaning of the word concerned. In his "Mufradat al-Qur'an مفردات القرآن ", Imam al-Raghib al-Isfahani (رح) says that the word Tilawah cannot, in current idiom, be applied to the reading of any book other than the Word of Allah.The word Kitab کتاب (Book) in this verse, of course, refers to the Holy Qur'an itself. As to the word Hikmah حکمہ (usually translated in English as "wisdom" ), it carries various meanings in Arabic - for example, arriving at the truth , justice, exact knowledge, etc. (al-Qamus). According to al-Raghib al-Isfahani (رح) ، when the word is used in speaking of Allah, it connotes the total and perfect knowledge of all existents, and flawless creation; but when applied to someone other than Allah, it connotes a proper knowledge of the existents, and good deeds. In connection with the present verse, Maulana Mahmud al-Hasan has interpreted the word as "profound truths, or subtle realities", while Maulana Ashraf ` Ali Thanavi (رح) has taken it to mean "the art of understanding properly". The commentators from among the blessed Companions and their immediate successors, whose interpretations come directly from the teachings of the Holy Prophet ﷺ himself, have advanced different connotations of the word Hikmah حکمہ - some say that it refers to the commentary and exegesis of the Holy Qur'an, others believe that it means the proper understanding of the religion (Din دین ), or the injunctions of the Shari'ah, or such commandments of Allah which have been received through the word of the Holy Prophet g . But the truth of the matter is that in spite of the apparent variety of expressions used, the substance of all these statements is the same - namely, the Way (Sunnah) of the Holy Prophet and the Hadith. This is the interpretation reported from Qatadah by Ibn Kathir and Ibn Jarir.CommentaryNow, to proceed with the commentary, let us consider why Sayyidna Ibrahim (علیہ السلام) in praying for the well-being of his descendants in this world and in the other, requested Allah to send a prophet from among them. The reason is twofold. Firstly, the appearance of a prophet from among them would in itself be an honour and a blessing. Secondly, the prophet being a member of their own group, they would be thoroughly familiar with his past and present and with his ways, and thus find it easy to have trust in him, and to profit from his guidance. According to a hadith, in accepting this prayer Allah promised that this prophet would be sent in the last of all ages. (Ibn Jarir and Ibn Kathir)According to a hadith reported by Imam Ahmad in his "Musnad", the Holy Prophet ﷺ has said that Allah had chosen him as the Last Prophet at a time when Sayyidna Adam (علیہ السلام) was not yet born and only his clay was being prepared, and that he was the manifestation of the prayer of his father, Sayyidna Ibrahim (علیہ السلام) ، of the good tidings brought by Sayyidna ` Isa (Jesus Christ (علیہ السلام) and of the dream seen by his mother. The good-tidings refer to the announcement made by Sayyidna ` Isa (علیہ السلام) as reported in the Holy Qur'an:مُبَشِّرً‌ا بِرَ‌سُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُI have brought the good-tidings of a prophet who is to come after me, and his name is Ahmad." (61:6)And the mother of the Holy Prophet had, during her pregnancy, seen in a dream that a light went out of her which illumined the places in far-off Syria. Then, the words of the present prayer of Sayyidna Ibrahim (علیہ السلام) have been repeated in two different places in the Holy Qur'an - once in Surah "'Al` Imran" (Ch.3) and then in Surah "Al-Jumu` ah" (Ch. 62). Both the passages where these words have been repeated speak of the prophethood of Sayyidna Muhammad ﷺ ، and thus show that he is the prophet whom Sayyidna Ibrahim (علیہ السلام) had prayed for.All these verses - namely, the present verse from Surah "Al-Baqarah", and the other two from Surah "'Al-` Imran" and Sarah "Al-Jumu` ah" respectively - say the same thing about the Holy Prophet ﷺ in the same words. That is to say, they define the purpose of his being sent to the world as the Messenger of Allah and his functions as a prophet. These functions are threefold. Firstly, to recite the verses; secondly, to teach the Book and also to teach "wisdom"; and thirdly, "to purify" the people. Now, let us examine the three in detail.(1) The verse speaks separately of "reciting" the Holy Qur'an and of "teaching" it. Since "reciting" pertains to the words, and "teaching" to their meanings, the explicit distinction between the two shows that the words of the Holy Qur'an are no less important in themselves and for themselves than their meanings, and that the recitation and preservation of the words is obligatory, and constitutes an act of worship. In order to understand this aspect of the question we have only to recall that the first and immediate listeners and disciples of the Holy Prophet not only knew Arabic very well but were themselves very eloquent speakers of the language, some of them being even poets. For an audience like this it should have apparently been enough to recite the Holy Qur'an, without any explanation or commentary, for them to be taught - in their case, the "reciting" and the "teaching" should have, for all practical purpose, become one and the same thing. Why has the Holy Qur'an, then, mentioned them separately as two distinct prophetic functions?If one considers the question seriously, one can easily draw two important conclusions. To begin with, one would come to see that the Holy Qur'an is not like other books where meanings are the ultimate object, while words have only a secondary place as being no more than a vehicle for the ideas, and can hence tolerate minor changes and modifications so long as the meaning does not suffer. In the case of man-made books, it would thus be totally frivolous to go on reading the words without paying any attention to the meanings. On the contrary, in the case of the Holy Qur'an the words are in themselves as necessary and inalienable a part of the intention as the meanings, and the Shari` ah has laid down particular injunctions with regard to the words of the Holy Qur'an. That is why in the Science of the Principles of Islamic Jurisprudence (Usul al-Fiqh اصول افقہ) the Holy Qur'an has been defined as comprehending words and meaning both. In other words, if the meanings of the Holy Qur'an are expressed in a different language, or even if certain other Arabic words are substituted for the revealed ones, such a version shall not be entitled to the name "Qur'an", in spite of the meanings being intact. Consequently, if one were to recite this modified version in Salah, one's prayers shall not be valid. Similarly, a reading of this version shall not bring one the reward promised in the Hadith for the recitation of the Holy Qur'an, nor shall any of the injunctions related to the Holy Qur'an apply to it. Hence the Fuqaha' have forbidden the printing and publication of a translation of the Holy Qur'an without the Arabic text. It is quite wrong to speak of an "Urdu Qur'an" or "English Qur'an", simply be-cause a translation of the original into any language whatsoever cannot properly be called "the Qur'an".In short, the word Yatlu یتلو in the present verse leaves no doubt as to the fact that the "recitation of the verses" is an end in itself, for one does not "recite" meanings, but words. Of course, it goes without saying that Allah has sent the Holy Qur'an for us to understand it and to follow its guidance. To be content with memorizing the words alone and being indifferent to the meanings would merely show one's ignorance of the nature of the Book of Allah, and one's ungratefulness. But there are so many people these days who suppose that the Holy Qur'an is like other books, and believe that it is a waste of time to read or memorize its words without knowing what they mean. In view of this wide-spread error, we cannot insist too much on the truth that the recitation of the words of the Holy Qur'an is in itself a regular act of worship and brings a great reward.This is borne out by the practice of the Holy Prophet and his blessed Companions. They knew the meanings of the Holy Qur'an as no one else can, and yet they never thought that once they had understood it and acted upon it, nothing more was required of them. On the contrary, they kept reciting the Holy Qur'an again and again as long as they lived. Some of the Companions used to recite the whole Book of Allah in a single day, some in two days, and some in three. Reciting the Holy Qur'an in one week has always been quite a usual practice among the Muslims, which is indicated by the division of the Holy Qur'an into seven stages (Manazil منازل ). In fact, by instituting the recitation of the Holy Qur'an as an act of worship, carrying a reward of its own, and by giving it a separate and regular position among the prophetic functions, Allah has been very merciful to those Muslims who are not for some reason yet able to understand the meanings, and has saved them from the misfortune of being indifferent to the words and thus being totally deprived of the blessings which flow from His Book. Even such Muslims should, no doubt, keep trying to understand the meanings too so that they may receive the blessings in full, and the ultimate purpose of the Revelation may be realized.(2) According to the present verses, "teaching the Book" is a prophetic function distinct from "reciting the Verses". We can easily infer from it the principle that in order to understand the Holy Qur'an it is not sufficient merely to know the Arabic language, but that it also requires the "teaching" of the Holy Prophet ﷺ . As everyone knows, in order to learn a science or art - be it medicine or engineering, or something as ordinary as cookery - it is not enough to read a book or to be proficient in a language. Had it been the only qualification required, one could have easily mastered all the sciences and the arts on which one could find books written in the language one knew. To learn the meanest craft, then, one needs the regular and constant guidance of a teacher. This being so, how can one hope to understand, unaided, the Holy Qur'an which has something to say on the most difficult subjects possible, ranging from theology to philosophy and physics? Had a competence in the Arabic language been sufficient for this task, scores of Jewish and Christian scholars and men of letters in the Arabic countries today would have been counted among the greatest commentators as would have been Abu Jahl ابو جھل and Abu Lahab ابو لہب in the days of the Holy Prophet . By distinguishing "the teaching of the Book" from "the reciting of the verses" as a distinct prophetic function, the Holy Qur'an has underlined the fact that in order to understand the Book of Allah properly it is not enough, even for those who know Arabic very well, merely to listen to a recitation of the verses, but that such an understanding can be acquired only through the teaching of the Holy Prophet ﷺ and that to separate the one from the other, and to make an attempt at interpretation on one’ s own is no more than a self-delusion. Had it not really been necessary to explain and teach the meanings of the Holy Qur'an, why should have Allah sent us a Messenger? There were many other ways of conveying His Book to men. But Allah knows everything, and is All-Wise. He knows that an understanding of His Book depends on the guidance of a teacher much more than that of human sciences and arts does - in fact, on the guidance, not of an ordinary teacher, but of one who in his turn receives guidance from Allah Himself directly through Revelation (Wahy وحی ), and who is designated in Islamic terminology as a Nabiyy نبی (Prophet) and a Rasul رسول (Messenger of Allah). According to the Holy Qur'an itself, Allah has sent the Holy Prophet ﷺ to men for the express purpose of explaining to them in detail the injunctions and the meanings of the Divine Book لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ : "So that you should explain to men what We have revealed for them". (16:44)According to the present verse, the prophetic function of "teaching the Book" also includes the "teaching of Hikmah حِکمہ As we have shown above, although this word carries various meanings in the Arabic language, yet, with reference to this verse and similar ones, the blessed Companions and their immediate successors have interpreted Hikmah حِکمہ as "the Sunnah" or the Way of the Holy Prophet ﷺ . It means that along with "teaching the Book" the prophetic functions include the teaching of the principles and modes of spiritual discipline. The Holy Prophet ﷺ has himself said, اِنَّما بُعثِتُ مَعَلِماً have been sent only as a teacher." From this, it necessarily follows that his followers are required to be disciples, and that every Muslim, man or woman, should as a Muslim be a life-long student, keen to learn what the Holy Prophet ﷺ has taught. If one cannot for some reason master the different sciences connected with the Holy Qur'an and the Sunnah, one must try to acquire at least a satisfactory knowledge and understanding of the basic doctrines of Islam and of the fundamental injunctions of the Shari'ah which are absolutely indispensable for every Muslim.(3) "Purifying the people" is also an essential prophetic function. The Arabic word Tazkiyah تذکیہ denotes purifying a thing or person from all kinds of filth, internal as well as external. One can see for oneself what the different kinds of external filth are - the Shari'ah has clearly defined them. The internal varieties include, on the one hand, false beliefs like infidelity (Kufr کفر ), association (Shirk شرک ), or total reliance on someone other than Allah, and, on the other hand, pride, vanity malice, jealousy, love of worldly things, etc. Although the evil nature of such beliefs and tendencies has been fully explained in the Holy Qur'an and the Sunnah, yet in making the purification of the people" a distinct and separate prophetic function the present verse indicates that just as a mere knowledge of words and technical terms does not make one the master of a science or art, in the same way a knowledge, or even a proper understanding of its principles does not by itself make one perfect in the science or art concerned. To attain any degree of perfection one must also learn to put the principles into practice, and "realize" them in oneself and for oneself, which again requires the supervision of an authentic teacher and guide. In the Way of Sufis (Tariqah) the function of the spiritual guide (Shaykh) is to help the disciple in obeying the injunctions of the Holy Qur'an and the Sunnah so thoroughly that it becomes a matter, not of effort, but of habit - so to say, his very "nature".3636. At this point, we must sound a note of warning. It has grown, in our day, almost habitual to speak of Islam as "the religion of action" - if not of "activism". In such phrases, the implication is never absent that "action" is tc be considered as an anti-thesis of "thought", and "practice" as that of "theory" - as if there is a dichotomy, and the two activities can hardly be reconciled with each other. And there is always the insinuation that in order to be worthy of any respect one must make an either/or kind of choice in favour of "action" and "practice" as against "thought" and "theory".Such formulations are no older than four centuries, and are the necessary products of certain dilemmas which historically arose in the society of the Christian West. They do not and cannot, as such, belong to a religious or metaphysical approach to things. In so far as an activity can be described as specifically "human", it cannot be purely automatic, but is preceded by thought. In other words, all "practice" is governed by a "theory", and all "action" guided by "thought" or some principle, good or bad. The rule is so general that it applies even to the action of those who have been promoting the dichotomy. As far as the Islamic way of looking at things is concerned, it goes without saying that no action or practice, however good, can have the slightest merit or spiritual efficacy until and unless it carries a divine sanction.It logically follows that the foremost duty of a Muslim is to acquaint himself with divine commandments, and then to obey them.One can, if one likes, give to the first the name of "theory", and the second the name of "practice". But there is no dichotomy involved, nor any choice called for۔No "practice" can be valid without being informed by "theory", and no "theory" can be of much avail without being put into "practice". It is "theory" which makes "practice" meaningful, and it is through "practice" alone that one acquires a true knowledge of "theory". They are not two entities, but only two ways of considering the same reality. What finally matters is "realization" or making the essential truths "real" to oneself.In the West itself, and as late as the end of the Middle Ages, there were people who knew that theoria and praxis went together in the terminology of spiritual disciplines. In fact, the Greek word does, in its original meaning, say all that we have been trying to explain here. For, even if "theory" in modern European languages has come to mean just a 'speculation', or a 'supposition', even a 'fancy', the Greek verb theoreo signified "to see", and the noun theoros denoted the "man who sees". Thus, theoria was not merely a fancy, but a truth which could be "seen", or actively realized.Now that we are on the subject of purification (tazkiyah تزکیہ ), we might add another important consideration. From the days of the First Prophet to the days of the Last (علیہم السلام) it has been the Way of Allah that in order to guide men and to show them the Straight Path, He has been sending them not only His Books but His prophets also. This indicates the general principle that for their guidance men need, on the one hand, a Divine Teaching revealed in the form of a Book, and, on the other, a human teacher in the form of a prophet who should train and discipline them into absorbing the divine guidance fully. Men need not merely one of these, but both. For, a man alone can be the teacher of another man, and not a book - which serves only as an aid. That is why Islam began with a Book and a Prophet, and the two, working together, produced a society of men who are unparalleled in history for their rectitude. For the coming generations too, the two basic principles of guidance have continued to function in the form of the Shari'ah and the Men of Allah". The Holy Qur'an has emphasised the point again and again. Let us quote a few instances: يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَكُونُوا مَعَ الصَّادِقِينَ ﴿119﴾: "0 believers, fear Allah, and be with the truth-ful" (9:119). In summing up the qualities of "the truthful" (Al-Sadiqun الصدیقون ), another verse ends with the words: أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ "It is they who are truthful, and it is they who are the God-fearing". (2:177) As we have explained in our commentary on the first chapter, the Surah "Al-Fatihah الفاتحة " is the quintessence of the Holy Qur'an, and the essence of this Surah is the guidance towards the Straight Path (Al-Sirat al-Mustaqim السیرۃ المتقیم). Now, in order to indicate the Straight Path the Holy Qur'an has, instead of calling it the Path of the Qur'an or the Path of the Prophet ﷺ or the Path of the Sunnah, spoken of the Men of Allah who can show the Straight Path to the seeker. Says the Holy Qur'an: صِرَ‌اطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ‌ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿7﴾ the path of those on whom You have bestowed Your grace, not of those who have incurred Your wrath, nor of those who are misguided". (1:7) An-other verse provides greater specification - فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِين : "Those on whom Allah has bestowed His grace - the prophets, the truthful, the martyrs and the righteous." (4:69) Similarly, the Holy Prophet ﷺ has, for the benefit of all the later generations of Muslims, explicitly named certain personalities who should be followed in religious matters: یا ایھا الناس انِّی ترکتُ فیکم ما اَن اَخَذتم بہ لَن تضِلُّوا کتاب اللہ عِترَتِی اَھلِ بیتی " I am leaving behind me two things; if you stand firm by them you will never fall into misguidance - firstly, the Book of Allah, and, secondly, my descendants and the members of my family." (Tirmidhi ترمذی) A hadith reported by Al-Bukhari says: اقتدوا بالذین من بعدی ابی بکر و عمر "After me, follow Abu Bakr and ` Umar." And a third hadith says: علیکم بسنتی و سنۃ الخلفاء الراشدین "You must adopt my way (the Sunnah) and the way of Al-Khulafa' al-Rashidin" - that is, the first four rightly-guided Caliphs.In short, whether it be religion or the different sciences and arts, the acquisition of knowledge in the proper sense of the term depends on profiting from authentic books and authentic teachers. In the case of religion, however, people are, while turning to these two modes, liable to fall into the error of putting exclusive or excessive emphasis on one of them alone, which brings them more harm than good. Thus, there are, on the one hand, people who neglect the Book of Allah, and begin to adore their scholars and spiritual masters, without taking the trouble of finding out whether they are obedient to the Shari` ah or not. In fact, this has been the characteristic malady of the Jews and the Christians. Speaking of them, the Holy Qur'an says: اتَّخَذُوا أَحْبَارَ‌هُمْ وَرُ‌هْبَانَهُمْ أَرْ‌بَابًا مِّن دُونِ اللَّـهِ : "They have taken their rabbis and their monks as their lords apart from Allah." (9:31) Obviously, this is the royal road to Shirk شرک (association) and Kufr کفر (infidelity), on which millions have perished, and go on perishing. On the other hand, there are people who claim that the Book of Allah is by itself sufficient for them, and that in order to understand it they do not need the guidance of a teacher or a scholar or a spiritual master. This too is a form of misguidance, for an attempt to interpret the Book of Allah on one's own, without the aid of reliable specialists, inevitably draws one into all sorts of errors, makes one a slave of one's own desires and inclinations, and may, in some cases at least, lead one straight outside the pale of Islam. So, what one is required to do is to put each of these two means of knowledge in its proper place, and to profit from both. One should be quite clear about the basic principle in this respect - to Allah alone belongs the authority to lay down a commandment, and it is Allah alone we have been called upon to obey, while the Holy Prophet ﷺ is a means of helping us to know how Allah is to be obeyed, and one obeys Him on the ground that to obey the Holy Prophet ﷺ is to obey Allah Himself. Besides that, one should, when faced with difficulties in understanding the Holy Qur'an and the Hadith or in acting upon them, turn for help, willingly and respectfully, to the words and deeds of the masters in these subjects, and consider it to be the key to the door of salvation.There is a second conclusion to be drawn from the fact that the present verse includes the teaching of the Book among the prophetic functions. As we know, Allah has promised to safeguard the Holy Qur'an Himselfإِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ‌ وَإِنَّا لَهُ لَحَافِظُونَ ﴿9﴾ : "It is We who have revealed the Guidance, and it is We who watch over it." (15:9) Consequently, every single word, every consonant and every vowel of the Holy Qur'an has remained intact upto this day, and shall remain intact as long the world lasts. Now, according to the present verse, the teaching of the Holy Prophet ﷺ is absolutely indispensable for a proper understanding of the Holy Qur'an, and without this guidance it is not possible to act upon the Holy Qur'an in a real sense. It logically follows from it that the teachings of the Holy Prophet ﷺ should also receive divine protection in their own degree, and remain intact as a whole till the end of the world; otherwise, the preservation of the words of the Holy Qur'an would not, by itself, fully serve the purpose for which Allah has revealed it. It goes without saying that the teachings of the Holy Prophet ﷺ are identical with what is called the Sunnah or the Hadith. Although Allah has not promised the same degree of protection to the Hadith as to the Holy Qur'an, and the words of the Sunnah have not been preserved exactly in the same manner as the words of the Holy Qur'an, yet the prophetic interpretations too must, according to the present verse, remain intact, and it has, taken as a whole, remained intact upto this day.Whenever an attempt has been made to distort a Hadith or to invent spurious ones, the specialists in the science have always exposed the fraud.Thus, in accordance with the prediction implicit in the present verse, Allah has preserved the teachings of the Holy Prophet ﷺ from the days of the blessed Companions to our own day through fully authentic collections of the Ahadith and through the masters of this subject. And this divine protection shall continue to the last day of the world. For, the Holy Prophet ﷺ himself has assured us that in his Ummah there shall always remain till the end of the world a group of authentic scholars who shall jealously and watchfully guard the Holy Qur'an and the Hadith against all attempts at distortion or misrepresentation. This hadith by itself gives the lie to some contemporary writers who have, for the ulterior motive of discrediting the injunctions of the Islamic Shari'ah, been trying to propagate the notion that the whole body of the Ahadith we possess is inauthentic and hence unreliable. But anyone who has eyes to see can easily understand the stratagem - if one cannot trust the Hadith, one can no longer trust the text of the Holy Qur'an. And this is exactly what the Westerners and their local allies want to accomplish - that is, to make the Muslims turn away from the Holy Qur'an.In the end, let us note that the three prophetic functions which Sayyidna Ibrahim (علیہ السلام) referred to in his prayer, and which the Holy Prophet ﷺ was sent to perform, were fulfilled in his own life-time. In order to have an idea of the great transformation which the recitation of the Holy Qur'an, the teaching of the Holy Prophet ﷺ and his purifying influence brought about in men, it is enough to see what the Holy Qur'an says in praise of his Companions (رضی اللہ تعالیٰ عنہم)وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى لْكُفَّارِ‌ رُ‌حَمَاءُ بَيْنَهُمْ ۖ تَرَ‌اهُمْ رُ‌كَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّـهِ وَرِ‌ضْوَانًا"Those who are with him are hard against the disbelievers, merciful to one another; you see them-bowing and prostrating themselves (in prayers), seeking the bounty of Allah and His pleasure". (48:29).

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ وَلَقَدِ ٱصْطَفَيْنَٰهُ فِى ٱلدُّنْيَا وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ

<p>The earlier verses have defined the basic principles of the religion of Sayyidna Ibrahim (علیہ السلام) ، called upon men to follow it, and warned them against the dangers involved in turning away from it. They have also refuted the claims of the Jews and the Christians to be the followers of this religion, while indicating Islam as the only religion which is now faithful to the Abrahamic Tradition, and which has, in its essentials, been the religion common to all the prophets. The present verses show the solicitude of the prophets (علیہم السلام) in giving religious and spiritual instruction and guidance to their descendants.</p><p>The Ibrahimic Way</p><p>Verse 130 speaks of the superiority of the religion of Sayyidna Ibrahim (علیہ السلام) ، from which arises his own spiritual station and glory in this world and in the other. This being so, anyone who turns away from this religion only displays his own stupidity.37 Anyhow, the point is that only he can turn away from this religion who does not possess any understanding, or has totally lost it, for this alone is the religion of "Nature", and no one can deny it so long as his "nature", in the essential and integral sense of the word, remains intact. The superiority of this religion is shown by the simple fact that Allah conferred a special honour on Sayyidna Ibrahim (علیہ السلام) in this world and in the next on account of this very religion. As for the honour and greatness he received in this world, everyone knows how Namrud نمرود (Nimrod) with all his might failed to impress him, how he accepted gladly to be thrown into the fire rather than give up the worship of the One God, and how the Lord of the worlds changed the fire into a garden for him, so that believers and non-believers alike finally came to recognize his uprightness and his unalloyed faith. The associators of Arabia were, after all, his progeny, and had , in spite of their idol-worship, always continued to hold him in great esteem, and even claimed to be his followers. Certain remnants of his religion were still present among them, though somewhat distorted by their ignorance - for example, the Hajj, the annual sacrifice of animals, hospitality etc. These are the manifestations of the special divine grace which had designated "the Friend of Allah" (Khalilullah خلیل اللہ ) as the 'Imam' of people. (2:124) So much for his greatness in this world. As to the next, Verse 130 has announced the exalted station Allah has granted him in the Hereafter.</p><p>37. Let us note that the relevant phrase in the Arabic text of this verse can be translated into English in three ways: (a) Such a man is stupid in himself (b) he has besotted himself, and allowed himself to become stupid (c) he is ignorant of his own self.</p>

The earlier verses have defined the basic principles of the religion of Sayyidna Ibrahim (علیہ السلام) ، called upon men to follow it, and warned them against the dangers involved in turning away from it. They have also refuted the claims of the Jews and the Christians to be the followers of this religion, while indicating Islam as the only religion which is now faithful to the Abrahamic Tradition, and which has, in its essentials, been the religion common to all the prophets. The present verses show the solicitude of the prophets (علیہم السلام) in giving religious and spiritual instruction and guidance to their descendants.The Ibrahimic WayVerse 130 speaks of the superiority of the religion of Sayyidna Ibrahim (علیہ السلام) ، from which arises his own spiritual station and glory in this world and in the other. This being so, anyone who turns away from this religion only displays his own stupidity.37 Anyhow, the point is that only he can turn away from this religion who does not possess any understanding, or has totally lost it, for this alone is the religion of "Nature", and no one can deny it so long as his "nature", in the essential and integral sense of the word, remains intact. The superiority of this religion is shown by the simple fact that Allah conferred a special honour on Sayyidna Ibrahim (علیہ السلام) in this world and in the next on account of this very religion. As for the honour and greatness he received in this world, everyone knows how Namrud نمرود (Nimrod) with all his might failed to impress him, how he accepted gladly to be thrown into the fire rather than give up the worship of the One God, and how the Lord of the worlds changed the fire into a garden for him, so that believers and non-believers alike finally came to recognize his uprightness and his unalloyed faith. The associators of Arabia were, after all, his progeny, and had , in spite of their idol-worship, always continued to hold him in great esteem, and even claimed to be his followers. Certain remnants of his religion were still present among them, though somewhat distorted by their ignorance - for example, the Hajj, the annual sacrifice of animals, hospitality etc. These are the manifestations of the special divine grace which had designated "the Friend of Allah" (Khalilullah خلیل اللہ ) as the 'Imam' of people. (2:124) So much for his greatness in this world. As to the next, Verse 130 has announced the exalted station Allah has granted him in the Hereafter.37. Let us note that the relevant phrase in the Arabic text of this verse can be translated into English in three ways: (a) Such a man is stupid in himself (b) he has besotted himself, and allowed himself to become stupid (c) he is ignorant of his own self.

إِذْ قَالَ لَهُۥ رَبُّهُۥٓ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ ٱلْعَٰلَمِينَ

<p>Verse 131 defines the basic principle of the religion of Sayyidna Ibrahim (علیہ السلام) . Allah asked him to submit himself, and he willingly and gladly agreed to submit himself to "the Lord of the worlds." Let us add that the word of command employed in this verse is Aslim اَسلِم ، which comes from the same root as the word Islam. It is difficult to find an exact English equivalent, for the word signifies "to obey, to submit oneself, to surrender one's will." Anyhow, we should notice that in reply to the divine command, he did not say, as one would have expected, اَسلَمتُ لَک : "I submit myself to you," but, more elaborately: اَسلَمتُ لِرَبِّ الْعَالَمِين : "I submit myself to the Lord of the worlds." This particular form of reply expresses the attitude of respect and awe proper to the occasion, and includes the praise of Allah which the moment of receiving the honour of divine address demanded. It also carries a recognition of the fact that in submitting himself to the Lord of the worlds he was only performing the essential duty of a servant towards the Master of All, and doing it for his own benefit. The reply makes it clear that the basic principle of the religion of Sayyidna Ibrahim (علیہ السلام) ، and its very essence is contained in one word, Islam, which signifies total obedience and willing submission of oneself to Allah. It was to show to the world his perfect adherence to this principle that he was made to pass through all the trials before attaining his exalted station. Islam اسلام ، or submission to Allah, is what the world has been created for; it is the end all the prophets and all the divine books have been sent to serve.</p><p>We also learn from this verse that the religion common to all the prophets (علیہم السلام) and the point on which all of them come together is Islam اسلام . Beginning with Sayyidna Adam (علیہ السلام) upto the Last Prophet ﷺ every messenger of Allah and every prophet has called men to اسلام Islam alone, and enjoined upon his followers to keep to this Straight Path. The Holy Qur'an is quite explicit on this subject: إِنَّ الدِّينَ عِندَ اللَّـهِ الْإِسْلَامُ. "Certainly, in the eyes of Allah the only religion is Islam" (3:19) and وَمَن يَبْتَغِ غَيْرَ‌ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ "Whoso desires a religion other than Islam, it shall not be accepted of him." (3:85) In order to put the question in the proper perspective as also to avoid the risk of misunderstanding let us add a few remarks. All the religions which different prophets brought to the world had a divine sanction behind them, were essentially instituted by Allah Himself, and each of them was, in its own time, "accepted" in the sight of Allah. Consequently, each of these religions - whether one calls it Judaism or Christianity or something else - must in its essence be Islam, in the general sense of the word - namely, total submission to Allah.</p><p>But the religion of Sayyidna Ibrahim (علیہ السلام) is distinguished from others by a peculiar characteristic - that is, he gave to his religion the name of Islam, and to his followers the name of Muslims. We have al-ready seen in Verse, 128 how he prayed for himself, his son and his progeny: رَ‌بَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّ‌يَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ And, our Lord, keep us both obedient (Muslimayn مُسْلِمَيْنِ ) to you, and make of our progeny a people (Ummah) obedient (Muslimah مُّسْلِمَةً ) to you." And now in Verse 132 we find him advising his descendants not to die without being sure that they have been Muslims. After him this distinction of being specifically called Muslims and "the Islamic Ummah" passed on, according to his own instruction, to the Ummah of the Holy Prophet۔ ﷺ Addressing the Muslims, the Holy Qur'an says: مِّلَّةَ أَبِيكُمْ إِبْرَ‌اهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَـٰذَا "Be steadfast in the religion of your father, Ibrahim. He named you Muslims before this as well as in this (the Holy Qur'an)." (22:78) When the Holy Qur'an was revealed, the Jews and the Christians, and even the idol-worshippers of Arabia used to make the claim, each group on its own part, that they were the followers of the Abrahamic religion, but the 'Holy Qur'an and its followers have made it quite evident that in this last phase of human history the religion of the Holy Prophet ﷺ ، and this alone, is the religion of Sayyidna Ibrahim (علیہ السلام) the religion of quintessential "Nature" (Al-fitrah).</p><p>In short, the essence of all the divine books, all the Shari'ahs and the teachings of all the prophets is Islam - that is, turning away from one's desires in order to obey divine commandments, and giving up individual opinion in order to submit oneself to divine guidance. But we are grieved to see that there are thousands of Muslims today, who have forgotten this basic truth, and wish to pursue their own desires in the name of Islam. What appeals to them is that kind of interpretation (rather, misinterpretation) of the Holy Qur'an and the Hadith which should flatter their desires. In fact, what they strive to do is to distort the Shari'ah to suit their fancies, and to do it so cleverly that the idols they really worship should appear in the garb of religion. Such men are, indeed, trying to be clever with Allah Himself who knows every particle of the universe and who can look into the deepest recesses of the human heart - the Almighty before whom nothing avails but complete surrender and total submission.</p><p>What Islam requires of man is that he should set aside all his desires and inclinations, and seek, in everything he does, the pleasure of his Lord. And he can find this pleasure only when he knows the commandments of his Lord, and also performs these tasks exactly in the manner He has prescribed. This is what ` Ibadah عبادہ or worship is, in the real sense of the word. It is the perfection of this total obedience and submission and love which constitutes the final stage of man's spiritual development, which is known as the Station (Maqam) of Abdiyyah (عبدِیہ Servanthood). This is the station where Sayyidna Ibrahim (علیہ السلام) received from Allah the title of Khalilullah خلیلُ اللہ (the Friend of Allah), and the Last of All the Prophets the title of عبَدِنا :Abduna (Our Servant). On the subsidiary levels of the Station of Servanthood stand the Abdal عبدال ، the Aqtal, the Awliya اَولِیا ، the men of Allah - the 'saints' of the Islamic Ummah, each in his own degree. This is the essence of Tawhid توحید (the realization of unicity), on attaining which all one's fears and hopes become bound with Allah, and with no one else.</p><p>Thus, Islam signifies total obedience to Allah, and this obedience is possible only when one follows the Sunnah, the Way of the Holy Prophet ﷺ . The Holy Qur'an has laid down the principle in very explicit words:</p><p>فَلَا وَرَ‌بِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ‌ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَ‌جًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا ﴿65﴾</p><p>"By your Lord, they will never be true Muslims till they make you the judge regarding the disagreements between them, and find in themselves no resistance against your verdict, and sur-render themselves in full submission." (4:65).</p><p>In the end let us clarify an important point. As reported in Verse 132, Sayyidna Ibrahim (علیہ السلام) made his descendants promise that before they died they should make sure that they had been Muslims. It means that one should steadfastly follow the teachings of Islam throughout one's life, so that one receives the grace of Allah and remains a Muslim upto the last breath. A number of ahadith too say that one would die in the state which one has maintained in one's life, and one would, on the Day of Resurrection, rise from the grave in the same state. This is the usual way of Allah with men - if His servant makes up his mind to do good deeds and also strives in this direction as best as he can, Allah helps him and makes the task easy for him. This principle does not in any way stand in opposition to what has been said in another hadith to this effect:</p><p>A man keeps doing the kind of good deeds for which Paradise has been promised and it seems that there is only an arms' length between him and Paradise, and then all of a sudden his destiny overcomes him, and he starts doing what would lead him to Hell, and finally he reaches Hell; on the other hand, a man keeps doing what would lead him to Hell, and it seems that there is only an arm's length between him and Hell, and then his destiny overcomes him, and he starts doing what would make him worthy of Paradise, and finally he enters Paradise.</p><p>We have said that there is no contradiction involved, for some texts of this hadith mention a proviso too - "as it appeared to people." That is to say, the first of these two men appeared in the eyes of the onlookers to be performing good deeds, while in fact he was doing just the opposite; similarly, the second man had from the outset been doing what would make him worthy of Paradise, though people thought him to be a sinner. (Ibn Kathir) We conclude this discussion with the remark that the man who has been steadfast in doing good deeds, should trust the divine promise, rely on the usual way of Allah with His creatures, and hope that through the grace of Allah he would depart from this world in this blessed state.</p>

Verse 131 defines the basic principle of the religion of Sayyidna Ibrahim (علیہ السلام) . Allah asked him to submit himself, and he willingly and gladly agreed to submit himself to "the Lord of the worlds." Let us add that the word of command employed in this verse is Aslim اَسلِم ، which comes from the same root as the word Islam. It is difficult to find an exact English equivalent, for the word signifies "to obey, to submit oneself, to surrender one's will." Anyhow, we should notice that in reply to the divine command, he did not say, as one would have expected, اَسلَمتُ لَک : "I submit myself to you," but, more elaborately: اَسلَمتُ لِرَبِّ الْعَالَمِين : "I submit myself to the Lord of the worlds." This particular form of reply expresses the attitude of respect and awe proper to the occasion, and includes the praise of Allah which the moment of receiving the honour of divine address demanded. It also carries a recognition of the fact that in submitting himself to the Lord of the worlds he was only performing the essential duty of a servant towards the Master of All, and doing it for his own benefit. The reply makes it clear that the basic principle of the religion of Sayyidna Ibrahim (علیہ السلام) ، and its very essence is contained in one word, Islam, which signifies total obedience and willing submission of oneself to Allah. It was to show to the world his perfect adherence to this principle that he was made to pass through all the trials before attaining his exalted station. Islam اسلام ، or submission to Allah, is what the world has been created for; it is the end all the prophets and all the divine books have been sent to serve.We also learn from this verse that the religion common to all the prophets (علیہم السلام) and the point on which all of them come together is Islam اسلام . Beginning with Sayyidna Adam (علیہ السلام) upto the Last Prophet ﷺ every messenger of Allah and every prophet has called men to اسلام Islam alone, and enjoined upon his followers to keep to this Straight Path. The Holy Qur'an is quite explicit on this subject: إِنَّ الدِّينَ عِندَ اللَّـهِ الْإِسْلَامُ. "Certainly, in the eyes of Allah the only religion is Islam" (3:19) and وَمَن يَبْتَغِ غَيْرَ‌ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ "Whoso desires a religion other than Islam, it shall not be accepted of him." (3:85) In order to put the question in the proper perspective as also to avoid the risk of misunderstanding let us add a few remarks. All the religions which different prophets brought to the world had a divine sanction behind them, were essentially instituted by Allah Himself, and each of them was, in its own time, "accepted" in the sight of Allah. Consequently, each of these religions - whether one calls it Judaism or Christianity or something else - must in its essence be Islam, in the general sense of the word - namely, total submission to Allah.But the religion of Sayyidna Ibrahim (علیہ السلام) is distinguished from others by a peculiar characteristic - that is, he gave to his religion the name of Islam, and to his followers the name of Muslims. We have al-ready seen in Verse, 128 how he prayed for himself, his son and his progeny: رَ‌بَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّ‌يَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ And, our Lord, keep us both obedient (Muslimayn مُسْلِمَيْنِ ) to you, and make of our progeny a people (Ummah) obedient (Muslimah مُّسْلِمَةً ) to you." And now in Verse 132 we find him advising his descendants not to die without being sure that they have been Muslims. After him this distinction of being specifically called Muslims and "the Islamic Ummah" passed on, according to his own instruction, to the Ummah of the Holy Prophet۔ ﷺ Addressing the Muslims, the Holy Qur'an says: مِّلَّةَ أَبِيكُمْ إِبْرَ‌اهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَـٰذَا "Be steadfast in the religion of your father, Ibrahim. He named you Muslims before this as well as in this (the Holy Qur'an)." (22:78) When the Holy Qur'an was revealed, the Jews and the Christians, and even the idol-worshippers of Arabia used to make the claim, each group on its own part, that they were the followers of the Abrahamic religion, but the 'Holy Qur'an and its followers have made it quite evident that in this last phase of human history the religion of the Holy Prophet ﷺ ، and this alone, is the religion of Sayyidna Ibrahim (علیہ السلام) the religion of quintessential "Nature" (Al-fitrah).In short, the essence of all the divine books, all the Shari'ahs and the teachings of all the prophets is Islam - that is, turning away from one's desires in order to obey divine commandments, and giving up individual opinion in order to submit oneself to divine guidance. But we are grieved to see that there are thousands of Muslims today, who have forgotten this basic truth, and wish to pursue their own desires in the name of Islam. What appeals to them is that kind of interpretation (rather, misinterpretation) of the Holy Qur'an and the Hadith which should flatter their desires. In fact, what they strive to do is to distort the Shari'ah to suit their fancies, and to do it so cleverly that the idols they really worship should appear in the garb of religion. Such men are, indeed, trying to be clever with Allah Himself who knows every particle of the universe and who can look into the deepest recesses of the human heart - the Almighty before whom nothing avails but complete surrender and total submission.What Islam requires of man is that he should set aside all his desires and inclinations, and seek, in everything he does, the pleasure of his Lord. And he can find this pleasure only when he knows the commandments of his Lord, and also performs these tasks exactly in the manner He has prescribed. This is what ` Ibadah عبادہ or worship is, in the real sense of the word. It is the perfection of this total obedience and submission and love which constitutes the final stage of man's spiritual development, which is known as the Station (Maqam) of Abdiyyah (عبدِیہ Servanthood). This is the station where Sayyidna Ibrahim (علیہ السلام) received from Allah the title of Khalilullah خلیلُ اللہ (the Friend of Allah), and the Last of All the Prophets the title of عبَدِنا :Abduna (Our Servant). On the subsidiary levels of the Station of Servanthood stand the Abdal عبدال ، the Aqtal, the Awliya اَولِیا ، the men of Allah - the 'saints' of the Islamic Ummah, each in his own degree. This is the essence of Tawhid توحید (the realization of unicity), on attaining which all one's fears and hopes become bound with Allah, and with no one else.Thus, Islam signifies total obedience to Allah, and this obedience is possible only when one follows the Sunnah, the Way of the Holy Prophet ﷺ . The Holy Qur'an has laid down the principle in very explicit words:فَلَا وَرَ‌بِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ‌ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَ‌جًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا ﴿65﴾"By your Lord, they will never be true Muslims till they make you the judge regarding the disagreements between them, and find in themselves no resistance against your verdict, and sur-render themselves in full submission." (4:65).In the end let us clarify an important point. As reported in Verse 132, Sayyidna Ibrahim (علیہ السلام) made his descendants promise that before they died they should make sure that they had been Muslims. It means that one should steadfastly follow the teachings of Islam throughout one's life, so that one receives the grace of Allah and remains a Muslim upto the last breath. A number of ahadith too say that one would die in the state which one has maintained in one's life, and one would, on the Day of Resurrection, rise from the grave in the same state. This is the usual way of Allah with men - if His servant makes up his mind to do good deeds and also strives in this direction as best as he can, Allah helps him and makes the task easy for him. This principle does not in any way stand in opposition to what has been said in another hadith to this effect:A man keeps doing the kind of good deeds for which Paradise has been promised and it seems that there is only an arms' length between him and Paradise, and then all of a sudden his destiny overcomes him, and he starts doing what would lead him to Hell, and finally he reaches Hell; on the other hand, a man keeps doing what would lead him to Hell, and it seems that there is only an arm's length between him and Hell, and then his destiny overcomes him, and he starts doing what would make him worthy of Paradise, and finally he enters Paradise.We have said that there is no contradiction involved, for some texts of this hadith mention a proviso too - "as it appeared to people." That is to say, the first of these two men appeared in the eyes of the onlookers to be performing good deeds, while in fact he was doing just the opposite; similarly, the second man had from the outset been doing what would make him worthy of Paradise, though people thought him to be a sinner. (Ibn Kathir) We conclude this discussion with the remark that the man who has been steadfast in doing good deeds, should trust the divine promise, rely on the usual way of Allah with His creatures, and hope that through the grace of Allah he would depart from this world in this blessed state.

وَوَصَّىٰ بِهَآ إِبْرَٰهِۦمُ بَنِيهِ وَيَعْقُوبُ يَٰبَنِىَّ إِنَّ ٱللَّهَ ٱصْطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنۢ بَعْدِى قَالُوا۟ نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ إِلَٰهًا وَٰحِدًا وَنَحْنُ لَهُۥ مُسْلِمُونَ

<p>The previous verses have defined the religion of Sayyidna Ibrahim (علیہ السلام) and the essence of Islam. Now, these two verses bring before us another aspect of the question. Call it the religion of Sayyidna Ibrahim or Islam, it is in any case meant for the whole world. Then why have the descendants of Sayyidna Ibrahim and Sayyidna Ya` qub (علیہم السلام) been specifically mentioned here, and why should have these two great prophets been so particular in giving this counsel to their sons? We shall say that these specifications show that love for one's progeny and solicitude for their well-being is in no way incompatible with the station of prophethood or even with that of "the Friend of Allah". For, Sayyidna Ibrahim (علیہ السلام) ، who was, on one occasion, not only willing but happy to be sacrificing his son in obedience to the commandment of Allah, did on a different occasion pray for the well-being of his progeny in this world and the other, and wished, while departing from this world, to offer them what was the greatest blessing in his eyes - namely, Islam. Verses 132 and 133 suggest this very principle. So, even prophets love their children, the only difference being that while ordinary men consider the good things of this world alone to be worthwhile and wish to leave to their children as much of these as they can, in the eyes of the prophets and their genuine followers the only thing that counts is Iman ایمان (faith) and good deeds - in one word, Islam - and it is this eternal wealth which they wish and strive to transmit wholly to their descendants.</p><p>This practice of the prophets provides a special guidance to parents: just as they are keen to secure the worldly comfort and happiness of their children, they should pay equal, if not greater, attention to the discipline of their external and internal behaviour according to the requirements of the Shari'ah. Is it at all reasonable that one should strain every nerve to protect one's children from the heat of the sun, but leave them exposed to the fire of Hell?</p><p>From this example of the prophets we also learn that it is the duty of the parents and the right of the children that one should first of all take care of the spiritual health of one's own children, and worry about others only afterwards. This principle rests on three considerations. Firstly, one's children are, on account of the special relationship with the parents, likely to accept the counsel more easily and thoroughly than others, and may later on be of great help in the efforts which one makes in the service of Islam.</p><p>Secondly, the easiest and the most effective way of transmitting the Truth to a whole people is that the head of each family should take upon himself the responsibility of teaching and training the members of his family. Employing a current and popular term, we may say that this localized and decentralized method distributes the responsibility over a large number of individuals, and teaching the families separately amounts finally to teaching the society, as a whole. The Holy Qur'an itself has laid down the principle: يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارً‌ا : "0 believers, guard yourselves and your families against a Fire." (66:6) In fact, the Holy Prophet ﷺ himself who is the Messenger of Allah for the whole of humanity and whose guidance shall remain valid upto the last day of the world, was commanded to convey the Truth first of all to the members of his family. Thus, the Holy Qurian says: وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ : "And warn your clan, your nearest kin." (26:214) and وَأْمُرْ‌ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ‌ عَلَيْهَا “ And bid your familyto offer Salah, and be regular in them yourself”. (20:132) And the Holy Prophet ﷺ always fulfilled these commandments.</p><p>Thirdly, one can observe for oneself that if the close relations or the members of his family do not support a man in what he wishes to teach, or do not seem to be acting upon it, his teachings do not succeed so well with others. When the Holy Prophet took upon himself the prophetic function, the usual reply of his listeners was that he should first convince his own clan, the Quraysh, before turning to others. But when his own clan accepted Islam and the process had been completed at the time of the conquest of Makkah, the world saw, as the Holy Qur'an reports يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا "People entering Allah's religion in throngs." (110:2)</p><p>The main reason for the ignorance and the indifference towards Islam which is wide-spread among the Muslims today, is that even when the parents themselves are good Muslims in every way, they leave their children to themselves and let the social environment mould them in its own fashion. Their only worry is to see their children doing well in this world, and they never think of what will happen to them in the next. Let us pray that Allah, in His mercy, grant all of us the solicitude for the other world, and help us to make a genuine effort for acquiring the only wealth that can ever be: faith and rectitude!</p><p>Injunctions and related considerations</p><p>Verse 133 reports that the sons of Sayyidna Ya` qub (علیہ السلام) (Jacob) promised to worship اِلٰہ اٰباءک ابراہیم و اسماعیل و اسحٰق :"The God of your father, Ibrahim and Ismail and-Ishaq ." This phrase indicates that the term "father" includes the grand-father as well. The blessed Companion ` Abdullah ibn ` Abbas ؓ has deduced from this verse the rule that in matters of inheritance the grandfather shall be treated like the father.</p>

The previous verses have defined the religion of Sayyidna Ibrahim (علیہ السلام) and the essence of Islam. Now, these two verses bring before us another aspect of the question. Call it the religion of Sayyidna Ibrahim or Islam, it is in any case meant for the whole world. Then why have the descendants of Sayyidna Ibrahim and Sayyidna Ya` qub (علیہم السلام) been specifically mentioned here, and why should have these two great prophets been so particular in giving this counsel to their sons? We shall say that these specifications show that love for one's progeny and solicitude for their well-being is in no way incompatible with the station of prophethood or even with that of "the Friend of Allah". For, Sayyidna Ibrahim (علیہ السلام) ، who was, on one occasion, not only willing but happy to be sacrificing his son in obedience to the commandment of Allah, did on a different occasion pray for the well-being of his progeny in this world and the other, and wished, while departing from this world, to offer them what was the greatest blessing in his eyes - namely, Islam. Verses 132 and 133 suggest this very principle. So, even prophets love their children, the only difference being that while ordinary men consider the good things of this world alone to be worthwhile and wish to leave to their children as much of these as they can, in the eyes of the prophets and their genuine followers the only thing that counts is Iman ایمان (faith) and good deeds - in one word, Islam - and it is this eternal wealth which they wish and strive to transmit wholly to their descendants.This practice of the prophets provides a special guidance to parents: just as they are keen to secure the worldly comfort and happiness of their children, they should pay equal, if not greater, attention to the discipline of their external and internal behaviour according to the requirements of the Shari'ah. Is it at all reasonable that one should strain every nerve to protect one's children from the heat of the sun, but leave them exposed to the fire of Hell?From this example of the prophets we also learn that it is the duty of the parents and the right of the children that one should first of all take care of the spiritual health of one's own children, and worry about others only afterwards. This principle rests on three considerations. Firstly, one's children are, on account of the special relationship with the parents, likely to accept the counsel more easily and thoroughly than others, and may later on be of great help in the efforts which one makes in the service of Islam.Secondly, the easiest and the most effective way of transmitting the Truth to a whole people is that the head of each family should take upon himself the responsibility of teaching and training the members of his family. Employing a current and popular term, we may say that this localized and decentralized method distributes the responsibility over a large number of individuals, and teaching the families separately amounts finally to teaching the society, as a whole. The Holy Qur'an itself has laid down the principle: يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارً‌ا : "0 believers, guard yourselves and your families against a Fire." (66:6) In fact, the Holy Prophet ﷺ himself who is the Messenger of Allah for the whole of humanity and whose guidance shall remain valid upto the last day of the world, was commanded to convey the Truth first of all to the members of his family. Thus, the Holy Qurian says: وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ : "And warn your clan, your nearest kin." (26:214) and وَأْمُرْ‌ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ‌ عَلَيْهَا “ And bid your familyto offer Salah, and be regular in them yourself”. (20:132) And the Holy Prophet ﷺ always fulfilled these commandments.Thirdly, one can observe for oneself that if the close relations or the members of his family do not support a man in what he wishes to teach, or do not seem to be acting upon it, his teachings do not succeed so well with others. When the Holy Prophet took upon himself the prophetic function, the usual reply of his listeners was that he should first convince his own clan, the Quraysh, before turning to others. But when his own clan accepted Islam and the process had been completed at the time of the conquest of Makkah, the world saw, as the Holy Qur'an reports يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا "People entering Allah's religion in throngs." (110:2)The main reason for the ignorance and the indifference towards Islam which is wide-spread among the Muslims today, is that even when the parents themselves are good Muslims in every way, they leave their children to themselves and let the social environment mould them in its own fashion. Their only worry is to see their children doing well in this world, and they never think of what will happen to them in the next. Let us pray that Allah, in His mercy, grant all of us the solicitude for the other world, and help us to make a genuine effort for acquiring the only wealth that can ever be: faith and rectitude!Injunctions and related considerationsVerse 133 reports that the sons of Sayyidna Ya` qub (علیہ السلام) (Jacob) promised to worship اِلٰہ اٰباءک ابراہیم و اسماعیل و اسحٰق :"The God of your father, Ibrahim and Ismail and-Ishaq ." This phrase indicates that the term "father" includes the grand-father as well. The blessed Companion ` Abdullah ibn ` Abbas ؓ has deduced from this verse the rule that in matters of inheritance the grandfather shall be treated like the father.

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ

<p>Verse 134 tells us that the good deeds of one's forefathers shall not suffice one, if one has not been performing good deeds oneself, and that, similarly, one shall not have to suffer for the misdeeds of one's forefathers, if one's own account is clean. It follows upon this principle that children of mushrikin مشرکین (associators) and Kafirin کافرین (infidels), if they die before having come of age, shall not be punished in the other world on account of the disbelief of their parents. The verse also refutes the claim of the Jews that irrespective of what they had been doing they would go to Paradise on account of the good deeds of their forefathers.</p><p>Let this be a warning to those Muslims who, being the descendants of the Holy Prophet ﷺ or of a saint, delude themselves with the hope that their sins would go unpunished in consideration of this privileged position. In fact, the Holy Qur'an is very explicit and very insistent on this point. For example:</p><p>وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ</p><p>"Each man shall reap the fruits of his own deeds, and no one shall bear the burden of another" (6:164).</p><p>Addressing his own clan, the Holy Prophet ﷺ said:</p><p>"Beware, 0 Banu Hashim, let it not be that on the Day of Judgment while others bring their good deeds with them, you on your part, having neglected good deeds, bring with you only the trust in being my relations, and so I have to tell you that on that day, I cannot save you from the wrath of Allah."</p><p>Another hadith says: من بطابہ عملہ لم یسرع بہ نسبہ :"He who has been pulled back by his deeds cannot be pushed forward by his ancestry."</p>

Verse 134 tells us that the good deeds of one's forefathers shall not suffice one, if one has not been performing good deeds oneself, and that, similarly, one shall not have to suffer for the misdeeds of one's forefathers, if one's own account is clean. It follows upon this principle that children of mushrikin مشرکین (associators) and Kafirin کافرین (infidels), if they die before having come of age, shall not be punished in the other world on account of the disbelief of their parents. The verse also refutes the claim of the Jews that irrespective of what they had been doing they would go to Paradise on account of the good deeds of their forefathers.Let this be a warning to those Muslims who, being the descendants of the Holy Prophet ﷺ or of a saint, delude themselves with the hope that their sins would go unpunished in consideration of this privileged position. In fact, the Holy Qur'an is very explicit and very insistent on this point. For example:وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ‌ وَازِرَ‌ةٌ وِزْرَ‌ أُخْرَ‌ىٰ"Each man shall reap the fruits of his own deeds, and no one shall bear the burden of another" (6:164).Addressing his own clan, the Holy Prophet ﷺ said:"Beware, 0 Banu Hashim, let it not be that on the Day of Judgment while others bring their good deeds with them, you on your part, having neglected good deeds, bring with you only the trust in being my relations, and so I have to tell you that on that day, I cannot save you from the wrath of Allah."Another hadith says: من بطابہ عملہ لم یسرع بہ نسبہ :"He who has been pulled back by his deeds cannot be pushed forward by his ancestry."

وَقَالُوا۟ كُونُوا۟ هُودًا أَوْ نَصَٰرَىٰ تَهْتَدُوا۟ قُلْ بَلْ مِلَّةَ إِبْرَٰهِۦمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

<p>The earlier verses have defined the religion (Millat مِلَّت of Sayyidna Ibrahim (علیہ السلام) and established that its present form is Islam. Now, the Jews and the Christians, in spite of their pretension to be his followers, did not in actual fact follow his religion. Each of these two groups, instead of accepting Islam, used to ask the Muslims to accept its own religion in order to find true guidance. No doubt, each of these two religions was, in its own time and for its own time, a genuine religion, but in its present form each had become distorted, and had also been abrogated by Allah. So, in answer to them, Allah asks the Holy Prophet $ to declare on his own behalf and on that of his followers that they are and shall remain steadfast in the religion of Sayyidna Ibrahim (علیہ السلام) who shunned all kinds of association (Shirk شرک), who adored nothing but the One God and obeyed no one but Him, and whose religion, therefore, did not have even a trace of distortion. Then, in the second of these verses Allah asks the Muslims to declare the basic tenets of this religion too, which are as follows:- (1) Muslims believe in Allah and in the guidance which He has sent them through the Holy Prophet ﷺ (2) They also believe in all the prophets sent by Allah from time to time - some of whom have been mentioned in this verse. (3) Some of the prophets may in some ways be superior to others, but it is essential for a Muslim to believe in all the prophets without making any distinction. (4) Muslims believe that the Shari` ah of all the prophets mentioned here were instituted by Allah Himself, but they have now been abrogated. So, Muslims follow the Shari'ah of the Holy Prophet ﷺ ، for this alone is now valid. (5) Muslims ultimately obey Allah alone, and submit themselves totally to Him.</p><p>In the second of these verses the progeny of Sayyidna Ya` qub (علیہ السلام) (Jacob) has been described as Asbat اسباط or "tribes." The reason is that he had twelve sons, and the offspring of each son came to form a tribe. Allah so blessed his seed that in Egypt, Sayyidna Yusuf (علیہ السلام) (Joseph) and his brothers made up a group of twelve men, but their lineage flourished, and when the Israelites left Egypt along with Sayyidna Musa (علیہ السلام) (Moses), their number ran into thousands. Another form of this blessing was that the progeny of Sayyidna Ya` qub (علیہ السلام) included a large number of prophets.</p>

The earlier verses have defined the religion (Millat مِلَّت of Sayyidna Ibrahim (علیہ السلام) and established that its present form is Islam. Now, the Jews and the Christians, in spite of their pretension to be his followers, did not in actual fact follow his religion. Each of these two groups, instead of accepting Islam, used to ask the Muslims to accept its own religion in order to find true guidance. No doubt, each of these two religions was, in its own time and for its own time, a genuine religion, but in its present form each had become distorted, and had also been abrogated by Allah. So, in answer to them, Allah asks the Holy Prophet $ to declare on his own behalf and on that of his followers that they are and shall remain steadfast in the religion of Sayyidna Ibrahim (علیہ السلام) who shunned all kinds of association (Shirk شرک), who adored nothing but the One God and obeyed no one but Him, and whose religion, therefore, did not have even a trace of distortion. Then, in the second of these verses Allah asks the Muslims to declare the basic tenets of this religion too, which are as follows:- (1) Muslims believe in Allah and in the guidance which He has sent them through the Holy Prophet ﷺ (2) They also believe in all the prophets sent by Allah from time to time - some of whom have been mentioned in this verse. (3) Some of the prophets may in some ways be superior to others, but it is essential for a Muslim to believe in all the prophets without making any distinction. (4) Muslims believe that the Shari` ah of all the prophets mentioned here were instituted by Allah Himself, but they have now been abrogated. So, Muslims follow the Shari'ah of the Holy Prophet ﷺ ، for this alone is now valid. (5) Muslims ultimately obey Allah alone, and submit themselves totally to Him.In the second of these verses the progeny of Sayyidna Ya` qub (علیہ السلام) (Jacob) has been described as Asbat اسباط or "tribes." The reason is that he had twelve sons, and the offspring of each son came to form a tribe. Allah so blessed his seed that in Egypt, Sayyidna Yusuf (علیہ السلام) (Joseph) and his brothers made up a group of twelve men, but their lineage flourished, and when the Israelites left Egypt along with Sayyidna Musa (علیہ السلام) (Moses), their number ran into thousands. Another form of this blessing was that the progeny of Sayyidna Ya` qub (علیہ السلام) included a large number of prophets.

قُولُوٓا۟ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ

فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ فَسَيَكْفِيكَهُمُ ٱللَّهُ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

<p>The definition of ` Iman ایمان</p><p>From the beginning of the Surah Ai-Baqarah upto this place, different verses have been explaining the nature and essence 'Iman ایمان (faith), sometimes succinctly and sometimes in detail. Verse 137 defines 'Iman ایمان in a simple and short phrase which is at the same time so comprehensive that all possible details and explanations are inherent in it. The earlier verses having established that the only religion which is valid at present is Islam, this verse assures the Muslims that the Jews and the Christians can find the guidance only "if they believe just as you believe", or, in other words, "if they believe in what you believe in." The immediate addressees of the phrase "you believe" are the Holy Prophet ﷺ and his blessed Companions. Thus, in doctrinal matters above all, their 'Iman ایمان has been placed before us as a model, and the verse is essentially a divine commandment, laying down the fundamental principle that the only 'Iman ایمان acceptable to Allah is the one which was adopted by the Holy Prophet ﷺ and his blessed Companions, and that any doctrines or beliefs that deviate from it in the least are neither valid nor acceptable to Allah. That is to say, one should believe in Allah and His attributes, in the angels, in the Books of Allah, in the messengers and prophets of Allah and in their teachings exactly in the same manner as the Holy Prophet ﷺ and the blessed Companions did, without adding or subtracting anything on one's own part and without advancing one's own interpretations or distorting the authentic meanings of the doctrines. Nor is one allowed to assign to the angels or the prophets a station higher or lower than the one assigned to them by the word or deed of the Holy Prophet ﷺ . Moreover, one is also required to be sincere and pure in one's faith, for the contrary would amount to hypocrisy (Nifaq نفاق ).</p><p>This explanation helps us to see in its true proportions the situation of the heterodox sects among the Muslims - of those who make tall claims as to the genuineness of their 'Iman ایمان ، but do not possess 'Iman ایمان in the full sense of the term. As for that, even the idolators of Arabia used to proclaim the authenticity of their 'Iman ایمان as do the Jews and the Christians even today, and as do even the heretics in every age, but since their faith in Allah, in the prophets and the angels, and in the Day of Judgment etc. did not conform to the 'Iman ایمان of the Holy Prophet ﷺ ، it was not acceptable to Allah and was summarily rejected.</p><p>To give a few examples, some of the associators of Arabia used to deny the very existence of angels, while others considered them to be the daughters of God. Some groups among the Jews refused to obey the prophets and were so hostile to them that they came to assassinate a number of them, while other groups among the Jews and the Christians began to revere the prophets so extravagantly as to identify them with God Himself, or to place them on the level of God or to consider them the sons of God. These two attitudes are the two extremes of deviation, and are clearly seen, in the light of this verse, to be only two forms of misguidance.</p><p>According to the Shari'ah, it is, of course, obligatory for every Muslim to respect and love the Holy Prophet ﷺ ، and if one lacks in this respect and love, one cannot be said to possess 'Iman ایمان in the true sense of the term; all the same, let it be clearly understood that it is misguidance and association (Shirk شرک ) to make him the equal of Allah with respect to an attribute like knowledge or power. For, according to the Holy Qur'an, the essence of Shirk شرک lies in making someone other than Allah the equal of Allah with respect to a divine attribute, as is indicated by this verse: إِذْ نُسَوِّيكُم بِرَ‌بِّ الْعَالَمِينَ : "And when we used to make you equal of the Lord of the worlds." (26:98) There are some Muslims who consider the Holy Prophet ﷺ to be omniscient and omnipresent like Allah Himself, and, in doing so, congratulate themselves upon showing the respect and love which is required of a Muslim, while they are only disobeying the Holy Prophet ﷺ and going against his teachings. They should learn from this verse that the respect and love for the Holy Prophet ﷺ which Allah demands from a Muslim is only that kind of respect and love which his blessed Companions had for him - neither more nor less than this, for either would be a deviation and a sin.</p><p>The terms Zilli and Buruzi are not valid</p><p>On the other hand, there are people [ like the group called the Qadianis قادیانی or the Ahmadis احمدی of Lahore ] who have been deying the unambiguous and clear declaration of the Holy Qur'an that Sayyidna Muhammad ﷺ is the last of all the prophets, and (Qadianis قادیانی ) trying to make room for a new prophet. In order to serve this evil purpose, they have out of their own fantasy manufactured exotic forms of prophethood, and given to them equally fanciful names like Buruz (incarnation) or Zill (manifestation). The present verse exposes this fraud as well, for the 'Iman ایمان of the Holy Prophet ﷺ and of his blessed Companions ؓ does not show any trace of a belief in prophets of this genre, and anyone who pretends to such a belief is an avowed heretic.</p><p>Similarly, there are people whose minds and hearts are so befogged in modern materialism and the so-called "rationalism" that they find it difficult to accept the idea of the other world and the things that pertain to it, and then try to subject them to crooked interpretations, which they suppose to be an effort to make Islam more acceptable to the modern mind, and hence a great service to Islam. But, insofar as these interpretations transgress the commandment indicated in this verse - that is to say, they do not conform to the 'Iman ایمان of the Holy Prophet ﷺ and of his Companions ؓ ، they are totally false, and must be rejected. It is obligatory for a Muslim to believe without demur in what the Holy Qur'an and the Hadith tell us with regard to the other world and all that pertains to it. For example, it is quite inadmissible to maintain that on the Day of Judgment men will be resurrected only "spiritually" and not bodily, or that the reward and the punishment in the other world will be "spiritual" and not physical, or that the "weighing of the deeds" is only a metaphorical expression. Let us insist once again that all such interpretations are doctrinally false and unacceptable to Allah - as the present verse has established.</p><p>Having defined the 'Iman which is acceptable to Allah, Verse 137 also points out that the enemies of Islam may yet remain unconvinced out of sheer obstinacy and malice. Allah asks the Holy Prophet not to worry about them, for Allah will deal with them Himself, and protect His prophet. This promise has been made more explicitly in an other verse: وَاللَّـهُ يَعْصِمُكَ مِنَ النَّاسِ : "And Allah will protect you against these people." (5:67) Subsequent events showed the fulfillment of this promise.</p>

The definition of ` Iman ایمانFrom the beginning of the Surah Ai-Baqarah upto this place, different verses have been explaining the nature and essence 'Iman ایمان (faith), sometimes succinctly and sometimes in detail. Verse 137 defines 'Iman ایمان in a simple and short phrase which is at the same time so comprehensive that all possible details and explanations are inherent in it. The earlier verses having established that the only religion which is valid at present is Islam, this verse assures the Muslims that the Jews and the Christians can find the guidance only "if they believe just as you believe", or, in other words, "if they believe in what you believe in." The immediate addressees of the phrase "you believe" are the Holy Prophet ﷺ and his blessed Companions. Thus, in doctrinal matters above all, their 'Iman ایمان has been placed before us as a model, and the verse is essentially a divine commandment, laying down the fundamental principle that the only 'Iman ایمان acceptable to Allah is the one which was adopted by the Holy Prophet ﷺ and his blessed Companions, and that any doctrines or beliefs that deviate from it in the least are neither valid nor acceptable to Allah. That is to say, one should believe in Allah and His attributes, in the angels, in the Books of Allah, in the messengers and prophets of Allah and in their teachings exactly in the same manner as the Holy Prophet ﷺ and the blessed Companions did, without adding or subtracting anything on one's own part and without advancing one's own interpretations or distorting the authentic meanings of the doctrines. Nor is one allowed to assign to the angels or the prophets a station higher or lower than the one assigned to them by the word or deed of the Holy Prophet ﷺ . Moreover, one is also required to be sincere and pure in one's faith, for the contrary would amount to hypocrisy (Nifaq نفاق ).This explanation helps us to see in its true proportions the situation of the heterodox sects among the Muslims - of those who make tall claims as to the genuineness of their 'Iman ایمان ، but do not possess 'Iman ایمان in the full sense of the term. As for that, even the idolators of Arabia used to proclaim the authenticity of their 'Iman ایمان as do the Jews and the Christians even today, and as do even the heretics in every age, but since their faith in Allah, in the prophets and the angels, and in the Day of Judgment etc. did not conform to the 'Iman ایمان of the Holy Prophet ﷺ ، it was not acceptable to Allah and was summarily rejected.To give a few examples, some of the associators of Arabia used to deny the very existence of angels, while others considered them to be the daughters of God. Some groups among the Jews refused to obey the prophets and were so hostile to them that they came to assassinate a number of them, while other groups among the Jews and the Christians began to revere the prophets so extravagantly as to identify them with God Himself, or to place them on the level of God or to consider them the sons of God. These two attitudes are the two extremes of deviation, and are clearly seen, in the light of this verse, to be only two forms of misguidance.According to the Shari'ah, it is, of course, obligatory for every Muslim to respect and love the Holy Prophet ﷺ ، and if one lacks in this respect and love, one cannot be said to possess 'Iman ایمان in the true sense of the term; all the same, let it be clearly understood that it is misguidance and association (Shirk شرک ) to make him the equal of Allah with respect to an attribute like knowledge or power. For, according to the Holy Qur'an, the essence of Shirk شرک lies in making someone other than Allah the equal of Allah with respect to a divine attribute, as is indicated by this verse: إِذْ نُسَوِّيكُم بِرَ‌بِّ الْعَالَمِينَ : "And when we used to make you equal of the Lord of the worlds." (26:98) There are some Muslims who consider the Holy Prophet ﷺ to be omniscient and omnipresent like Allah Himself, and, in doing so, congratulate themselves upon showing the respect and love which is required of a Muslim, while they are only disobeying the Holy Prophet ﷺ and going against his teachings. They should learn from this verse that the respect and love for the Holy Prophet ﷺ which Allah demands from a Muslim is only that kind of respect and love which his blessed Companions had for him - neither more nor less than this, for either would be a deviation and a sin.The terms Zilli and Buruzi are not validOn the other hand, there are people [ like the group called the Qadianis قادیانی or the Ahmadis احمدی of Lahore ] who have been deying the unambiguous and clear declaration of the Holy Qur'an that Sayyidna Muhammad ﷺ is the last of all the prophets, and (Qadianis قادیانی ) trying to make room for a new prophet. In order to serve this evil purpose, they have out of their own fantasy manufactured exotic forms of prophethood, and given to them equally fanciful names like Buruz (incarnation) or Zill (manifestation). The present verse exposes this fraud as well, for the 'Iman ایمان of the Holy Prophet ﷺ and of his blessed Companions ؓ does not show any trace of a belief in prophets of this genre, and anyone who pretends to such a belief is an avowed heretic.Similarly, there are people whose minds and hearts are so befogged in modern materialism and the so-called "rationalism" that they find it difficult to accept the idea of the other world and the things that pertain to it, and then try to subject them to crooked interpretations, which they suppose to be an effort to make Islam more acceptable to the modern mind, and hence a great service to Islam. But, insofar as these interpretations transgress the commandment indicated in this verse - that is to say, they do not conform to the 'Iman ایمان of the Holy Prophet ﷺ and of his Companions ؓ ، they are totally false, and must be rejected. It is obligatory for a Muslim to believe without demur in what the Holy Qur'an and the Hadith tell us with regard to the other world and all that pertains to it. For example, it is quite inadmissible to maintain that on the Day of Judgment men will be resurrected only "spiritually" and not bodily, or that the reward and the punishment in the other world will be "spiritual" and not physical, or that the "weighing of the deeds" is only a metaphorical expression. Let us insist once again that all such interpretations are doctrinally false and unacceptable to Allah - as the present verse has established.Having defined the 'Iman which is acceptable to Allah, Verse 137 also points out that the enemies of Islam may yet remain unconvinced out of sheer obstinacy and malice. Allah asks the Holy Prophet not to worry about them, for Allah will deal with them Himself, and protect His prophet. This promise has been made more explicitly in an other verse: وَاللَّـهُ يَعْصِمُكَ مِنَ النَّاسِ : "And Allah will protect you against these people." (5:67) Subsequent events showed the fulfillment of this promise.

صِبْغَةَ ٱللَّهِ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ صِبْغَةً وَنَحْنُ لَهُۥ عَٰبِدُونَ

<p>The Colour of Allah</p><p>Verse 138 delineates Islam as the "colouring of Allah", and explains this "colouring" as the unalloyed worship of Allah and total submission to Him. Verse 135 has identified Islam with "the religion of Ibrahim." If we put Verse 135 and 138 together, it becomes clear that essentially Islam - or any authentic religion, for that matter – is the religion of Allah, and that the association of a religion with the name of a prophet can only be symbolised.</p><p>Verse 138 presents religion as "colouring" صبغہ (Sibghah). The expression carries within itself several levels of meaning. But the immediate allusion is to a certain ceremony of the Christians. On the seventh day of its birth, they used to bathe an infant in coloured (probably yellow) water, which was supposed to be a substitute for circumcision, and a sufficient guarantee for the external and internal purification of the infant - the fast and indelible "colouring" of Christian faith, so to say. The verse suggests that this colour is wasted away with the water, without leaving a trace outside or inside, nor does this kind of baptism serve the purpose of circumcision and cleanse a man of physical impurity. And the verse declares that the only colouring worth the name is the colouring of a genuine and unabrogated religion - that is, Islam اسلام۔ the only colouring which can guarantee physical and spiritual purification, and the only one which shall remain. Then, the word Sibghah صِبْغَةَ or "colouring" has a deeper meaning too. Just as a certain colour is openly and clearly visible to the beholder, the signs of genuine and pure 'Iman ایمان should shine through the face, the movements, the habits and the behaviour of a Muslim. In this sense, the verse is a commandment, asking Muslims "to dye" themselves in the "colouring of Allah", outwardly and inwardly by offering unalloyed worship to Him alone, by submitting themselves totally to His commandments, and by gladly accepting His will.</p>

The Colour of AllahVerse 138 delineates Islam as the "colouring of Allah", and explains this "colouring" as the unalloyed worship of Allah and total submission to Him. Verse 135 has identified Islam with "the religion of Ibrahim." If we put Verse 135 and 138 together, it becomes clear that essentially Islam - or any authentic religion, for that matter – is the religion of Allah, and that the association of a religion with the name of a prophet can only be symbolised.Verse 138 presents religion as "colouring" صبغہ (Sibghah). The expression carries within itself several levels of meaning. But the immediate allusion is to a certain ceremony of the Christians. On the seventh day of its birth, they used to bathe an infant in coloured (probably yellow) water, which was supposed to be a substitute for circumcision, and a sufficient guarantee for the external and internal purification of the infant - the fast and indelible "colouring" of Christian faith, so to say. The verse suggests that this colour is wasted away with the water, without leaving a trace outside or inside, nor does this kind of baptism serve the purpose of circumcision and cleanse a man of physical impurity. And the verse declares that the only colouring worth the name is the colouring of a genuine and unabrogated religion - that is, Islam اسلام۔ the only colouring which can guarantee physical and spiritual purification, and the only one which shall remain. Then, the word Sibghah صِبْغَةَ or "colouring" has a deeper meaning too. Just as a certain colour is openly and clearly visible to the beholder, the signs of genuine and pure 'Iman ایمان should shine through the face, the movements, the habits and the behaviour of a Muslim. In this sense, the verse is a commandment, asking Muslims "to dye" themselves in the "colouring of Allah", outwardly and inwardly by offering unalloyed worship to Him alone, by submitting themselves totally to His commandments, and by gladly accepting His will.

قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ

<p>These three verses bring to an end the section of the Surah in which certain claims of the Jews and the Christians have been refuted -- for example, their assertion that Sayyidna Ibrahim (علیہ السلام) (Abraham), Sayyidna Ismail (علیہ السلام) (Ishmael), Sayyidna Ishaq (علیہ السلام) (Isaac), Sayyidna Ya` qub (علیہ السلام) (Jacob) and the prophets (علیہم السلام) in his lineage were either Jews or Christians, and the claim that they were the chosen people and would have the exclusive privilege of being sent straight to Paradise which would be denied to Muslims. The earlier verses have established that the religion of all these prophets was Islam, in the general sense of the term, but that the earlier Shari` ahs have now been abrogated, and the title of "Islam" been specially given to the religion of Sayyidna Muhammad ﷺ . Should the Jews and the Christians still continue, in their stubbornness, to deny, Allah asks the Holy Prophet ﷺ and the Muslims to declare in plain and simple words that Allah, being the Lord of All, cannot show any special favour to any particular group of His creatures, and that on the Day of Judgment He will assess the Jews and the Christians as well as the Muslims according to what each has believed in and how each has been behaving - a principle which was accepted by the People of the Book too. The Muslims have also been asked to announce that they on their part recognize no other god but Allah, and have purified their religion of all traces of association (Shirk شرک ) - as against the Jews and the Christians who consider Sayyidna ` Uzayr (علیہ السلام) (Ezra) and Sayyidna ` Isa (علیہ السلام) (Jesus) respectively to be "the Son of God", and whose religions have, moreover, been abrogated. In this respect at least, Muslims have a superiority over them. If the People of the Book should, on account of their affiliation with the earlier prophets, still keep insisting on their own rectitude, the Muslims may ask them a basic question - who knows the truth better, Allah or the People of the Book? Allah has definitely and finally announced the truth in the Last Revelation, and the People of the Book themselves know that the religion of the earlier prophets was Islam. Yet they are trying to conceal the truth, and being unjust, in the gravest sense of the term. Allah knows what they have been doing, and will judge them according to their own deeds, and not according to the deeds of their ancestors. Thus, at the end of this section, Verse 141, which is a repetition of Verse 134, warns them against the consequences of their vanity and pretentiousness, and advises them to take care of themselves rather than relying on ancestral glory.</p><p>Verse 139 brings out the essential and peculiar characteristic of the Islamic Ummah اُمَّت۔ it has purified itself of all possible admixture of Shirk شرک (association), and devoted itself, externally and internally, to Allah. The Arabic word in the text is Mukhlisun مُخلصون ، the plural of Mukhlis مخلص which signifies "one who has purified himself', and which is allied to the word Ikhlas اخلاص ، "the act of purifying oneself." According to Said ibn Jubayr, Ikhlas اخلاص consists in worshipping no one but Allah, associating no one with Allah, and doing good deeds only for the sake of obeying Allah, and not for the purpose of winning the admiration of the people. Certain spiritual masters have said that Ikhlas اخلاص is a deed which can be identified neither by men, nor by angels nor by Satan شیطان ، and that it is a "secret" between Allah and His servant.38</p><p>38. The word Ikhlas اخلاص is usually rendered into English as "sincerity" and Mukhlis مخلص as "sincere." It is to be doubted whether the word "sincerity" did, at any time and in any Western language, carry the full gamut of the meanings of the Arabic word Ikhlas اخلاص . Anyhow, the sense of the word "sincerity" has, in current usage, become not only perverted but some-times actually inverted. The word used to imply a harmony between external action and inner inclination, along with the tacit assumption that the external action concerned was, if nothing else, at least socially accept-able to some degree. But "sincerity", as employed in our days, suggests a compliance with one's emotions or even with one's instincts. As such, the concept of "sincerity" is being used to justify and authorize fornication, or even murder. It is easy to see that such an idea of "sincerity" is the exact anti-thesis of Ikhlas اخلاص . For, one cannot attain even the lowest degree of Ikhlas اخلاص without forming a clear intention to obey the injunctions of the Shaah as against letting oneself be guided by one's instinctual urges or emotional inclinations while the concept of "sincerity" in vogue requires one to ignore the Shari'ah or even mundane considerations and to do the bidding of one's impulse of the moment, thus reducing man to an automaton at the mercy of his reflexes.</p><p>Nor should we forget another serious aspect of the problem. There is another allied notion of "sincerity" which has been disturbing the peace of many pious people even in the past, but which has acquired a devastating intensity in our own days. This notion of "sincerity" demands one to seek fixity and unrelieved continuity in an emotional state, which is, of course, not possible for man as he is constituted. It so happens with some pious people that once they start seeking this kind of "sincerity" in offering their enjoined prayers, they find that they cannot keep up an unbroken concentration of mind, and are so frightened by this lapse that they sometimes give up offering their prayers, believing such worship to be "insincere" and hence invalid. Let us make it clear once for all that the only thing the Shari` ah requires from us is to have the correct intention and attitude when we begin our prayers or perform any other good deed. This alone is the pre-requisite for attaining Ikhlas اخلاص ، which, anyhow, is not a matter of emotions and affective states. In short, Islam requires us to perfect the quality of Ikhlas اخلاص as defined by the Shari'ah, and not to seek "sincerity" in the Western sense of the term, ancient or modern. For an elaborate treatment of the subject, see Tarbiyyah al-Salik تربیہ السالک by Maulana Ashraf ` Ali Thanavi (رح) .</p>

These three verses bring to an end the section of the Surah in which certain claims of the Jews and the Christians have been refuted -- for example, their assertion that Sayyidna Ibrahim (علیہ السلام) (Abraham), Sayyidna Ismail (علیہ السلام) (Ishmael), Sayyidna Ishaq (علیہ السلام) (Isaac), Sayyidna Ya` qub (علیہ السلام) (Jacob) and the prophets (علیہم السلام) in his lineage were either Jews or Christians, and the claim that they were the chosen people and would have the exclusive privilege of being sent straight to Paradise which would be denied to Muslims. The earlier verses have established that the religion of all these prophets was Islam, in the general sense of the term, but that the earlier Shari` ahs have now been abrogated, and the title of "Islam" been specially given to the religion of Sayyidna Muhammad ﷺ . Should the Jews and the Christians still continue, in their stubbornness, to deny, Allah asks the Holy Prophet ﷺ and the Muslims to declare in plain and simple words that Allah, being the Lord of All, cannot show any special favour to any particular group of His creatures, and that on the Day of Judgment He will assess the Jews and the Christians as well as the Muslims according to what each has believed in and how each has been behaving - a principle which was accepted by the People of the Book too. The Muslims have also been asked to announce that they on their part recognize no other god but Allah, and have purified their religion of all traces of association (Shirk شرک ) - as against the Jews and the Christians who consider Sayyidna ` Uzayr (علیہ السلام) (Ezra) and Sayyidna ` Isa (علیہ السلام) (Jesus) respectively to be "the Son of God", and whose religions have, moreover, been abrogated. In this respect at least, Muslims have a superiority over them. If the People of the Book should, on account of their affiliation with the earlier prophets, still keep insisting on their own rectitude, the Muslims may ask them a basic question - who knows the truth better, Allah or the People of the Book? Allah has definitely and finally announced the truth in the Last Revelation, and the People of the Book themselves know that the religion of the earlier prophets was Islam. Yet they are trying to conceal the truth, and being unjust, in the gravest sense of the term. Allah knows what they have been doing, and will judge them according to their own deeds, and not according to the deeds of their ancestors. Thus, at the end of this section, Verse 141, which is a repetition of Verse 134, warns them against the consequences of their vanity and pretentiousness, and advises them to take care of themselves rather than relying on ancestral glory.Verse 139 brings out the essential and peculiar characteristic of the Islamic Ummah اُمَّت۔ it has purified itself of all possible admixture of Shirk شرک (association), and devoted itself, externally and internally, to Allah. The Arabic word in the text is Mukhlisun مُخلصون ، the plural of Mukhlis مخلص which signifies "one who has purified himself', and which is allied to the word Ikhlas اخلاص ، "the act of purifying oneself." According to Said ibn Jubayr, Ikhlas اخلاص consists in worshipping no one but Allah, associating no one with Allah, and doing good deeds only for the sake of obeying Allah, and not for the purpose of winning the admiration of the people. Certain spiritual masters have said that Ikhlas اخلاص is a deed which can be identified neither by men, nor by angels nor by Satan شیطان ، and that it is a "secret" between Allah and His servant.3838. The word Ikhlas اخلاص is usually rendered into English as "sincerity" and Mukhlis مخلص as "sincere." It is to be doubted whether the word "sincerity" did, at any time and in any Western language, carry the full gamut of the meanings of the Arabic word Ikhlas اخلاص . Anyhow, the sense of the word "sincerity" has, in current usage, become not only perverted but some-times actually inverted. The word used to imply a harmony between external action and inner inclination, along with the tacit assumption that the external action concerned was, if nothing else, at least socially accept-able to some degree. But "sincerity", as employed in our days, suggests a compliance with one's emotions or even with one's instincts. As such, the concept of "sincerity" is being used to justify and authorize fornication, or even murder. It is easy to see that such an idea of "sincerity" is the exact anti-thesis of Ikhlas اخلاص . For, one cannot attain even the lowest degree of Ikhlas اخلاص without forming a clear intention to obey the injunctions of the Shaah as against letting oneself be guided by one's instinctual urges or emotional inclinations while the concept of "sincerity" in vogue requires one to ignore the Shari'ah or even mundane considerations and to do the bidding of one's impulse of the moment, thus reducing man to an automaton at the mercy of his reflexes.Nor should we forget another serious aspect of the problem. There is another allied notion of "sincerity" which has been disturbing the peace of many pious people even in the past, but which has acquired a devastating intensity in our own days. This notion of "sincerity" demands one to seek fixity and unrelieved continuity in an emotional state, which is, of course, not possible for man as he is constituted. It so happens with some pious people that once they start seeking this kind of "sincerity" in offering their enjoined prayers, they find that they cannot keep up an unbroken concentration of mind, and are so frightened by this lapse that they sometimes give up offering their prayers, believing such worship to be "insincere" and hence invalid. Let us make it clear once for all that the only thing the Shari` ah requires from us is to have the correct intention and attitude when we begin our prayers or perform any other good deed. This alone is the pre-requisite for attaining Ikhlas اخلاص ، which, anyhow, is not a matter of emotions and affective states. In short, Islam requires us to perfect the quality of Ikhlas اخلاص as defined by the Shari'ah, and not to seek "sincerity" in the Western sense of the term, ancient or modern. For an elaborate treatment of the subject, see Tarbiyyah al-Salik تربیہ السالک by Maulana Ashraf ` Ali Thanavi (رح) .

أَمْ تَقُولُونَ إِنَّ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَٰرَىٰ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ

سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

<p>The orientation of Qiblah قبلہ</p><p>"Qiblah قبلہ " signifies the direction to which one turns one's face. It goes without saying that a true Muslim turns in every form of worship towards Allah alone, and Allah is not limited to any particular direction but transcends all dimensions. The logic of this fact requires that in worshipping Him everyone should be free to choose any orientation that he likes, and that he should have the allowance to keep changing his orientation as it suits him. But Divine Wisdom found it more in the fitness of things that all the worshippers should turn to the same direction, and have a fixed orientation. For, worship has several forms, some of which pertain to a single individual, while others have a collective aspect too. Among the first are included fasting, remembrance of Allah (dhikr ذکر ) etc. which can be performed in privacy, while the Salah and the Hajj are performed openly and in a congregation. The latter, beside being forms of worship, have a secondary function as well - that of providing a social and collective discipline to the Muslims. Obviously, the basic principle of social organization is the unity and integration of the individuals, on the firmness and solidity of which depends the strength of the social organization, whereas an improper emphasis on individuality encourages a disintegrating and fissiparous tendency.</p><p>As to what the principle of unity and integrity should be, different people have chosen different ways at different times. For example, some have adopted race or colour as the integrating principle, others have opted for the homeland or the geographical region, still others for language. But all these considerations are purely arbitrary and accidental; instead of bringing men together, they divide them, and pro-duce, (as the newspapers show us every day) worldwide concussions. So, the revealed religions and the Shari'ahs of the prophets (علیہم السلام) the collective name for which is "Islam اسلام " - have not shown unnecessary regard to such arbitrary and accidental factors, but have, in determining the principle of integration and unity among men, established themselves on the only basis which can possibly be valid - that is, the unity of mind arising out of doctrinal unity.</p><p>In other words, Islam has called upon men not to become divided in the worship of a thousand false gods, but to join together in the worship of the True God, the One, the Incomparable - the only worship which can draw men from the four corners of the world, men of the past, of the present and of the future, all into a single body of the Faithful. Then, in order to give this inner unity a visible form and also to reinforce it, certain external expressions of unity have also been prescribed. But in both the cases the basic principle has been that the unity in view should not be imposed by circumstances, but arise from an act of will and choice, and produce a spiritual brotherhood.</p><p>As to the accidental factors like race or colour or birth-place, Islam has given them their proper place in the social life of man, but has not allowed any of them to usurp the central position. It is only in the field where human’ s will can exercise its power to choose that Islam has sought to establish unity among men, internal as well as external. Moreover, the consideration inherent in the relevant injunctions and regulations has been that the things which are to serve as the point of unity should be of such a nature that every human being - man or woman, literate or illiterate, townsman or rustic - can choose and adopt them with equal ease.</p><p>It is hence that the Islamic Shari'ah has not imposed a single and rigid mode of dress or food or housing on all the peoples of the world, for, the climatic conditions and the needs and even the preferences of people living in different regions being different, such uniformity would have made life difficult for them. Supposing that in making a certain form of dress obligatory, a certain minimum had been pre-scribed, such a regulation would, beside being inconvenient for some, have gone against the principle of moderation, and amounted to a rejection of Allah's bounties; on the other hand, if a more elaborate dress had been made compulsory, it would have been impossible for the poor to fulfill the conditions. So, instead of prescribing a uniform for all the Muslims, the Shari` ah has permitted the different modes of dressing current among different peoples or regions, and has only laid down certain necessary restrictions - for example, the dress should cover a certain area of the body, specified separately for men and women; in choosing a particular form of dress one should avoid being prodigal or vain, nor should a dress be chosen for the sake of imitating non-Muslims.</p><p>In short, Islam has established as points of unity for the Muslims only such things as can be the objects of a free choice, are easy to adopt and do not entail undue hardship or expense - for example, keeping the ranks straight in congregational prayers; following the movements of the 'Imam امام in such prayers strictly; adopting a single form of dress while performing the Hajj, etc.</p><p>Among these, one of the most important is the Qiblah قبلہ or the orientation for the Salah. As we have said, Allah Himself is free of all dimensions whatsoever, but the establishment of a single and definite Qiblah قبلہ provides an easy and concrete unifying principle for men. Now, had the matter of choosing a Qiblah قبلہ been left to men to decide for themselves, it would in itself have become a cause of dissension and a conflict among them. So, it was necessary that a thing of such import be determined by Allah Himself. In fact, the angels had already laid the foundation of the Ka'bah کعبہ ، the House of Allah, even before Sayyidna Adam was sent down to the earth. This was the first Qiblah قبلہ of mankind.</p><p>إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَ‌كًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾</p><p>"Certainly, the first House which was built for men is the one at Makkah - blessed, and a guidance for the worlds" (3:96).</p><p>As we have pointed out above in our commentary on Verse 125, this continued to be the Qiblah upto the time of Sayyidna Nuh (Noah علیہ السلام), when the Ka'bah کعبہ was destroyed by the Deluge. It was rebuilt, under divine command by Sayyidna Ibrahim and Sayyidna Ismail (Abraham and Ishmael (علیہما السلام) (and became their Qiblah قبلہ . After that, the Baytul-Maqdis بیت المقدس at Jerusalem was established as the Qiblah قبلہ for the Hebrew prophets and their people. Even so, these prophets, according to Abu al-` Aliyah, used to offer their prayers in the Baytul-Maqdis بیت المقدس in such a way that they should be facing not only the Rock (Sakhrah صخرہ ) but the Ka'bah کعبہ also. (Qurtubi)</p><p>When Salah was made obligatory for the Holy Prophet ﷺ ، the Qiblah قبلہ appointed for him was, according to some scholars, the Ka'bah کعبہ which had already served as the Qiblah قبلہ for his ancestor, Sayyidna Ibrahim (علیہ السلام) . Sometime after the Hijrah ھجرہ (his migration from Makkah to Madinah), or, as some scholars maintain, a little before that event, he received a divine commandment to turn towards the Baytul-Maqdis بیت المقدس . (This particular commandment has not been reported in the Holy Qur'an - a fact which shows the hollowness of the claim that the Holy Qur'an can be fully understood without the help of the Hadith.) According to a hadith reported by Al-Bukhari, he offered his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah قبلہ for sixteen or seventeen months. The spot where he offered his prayers in this manner is still marked off in the mosque at Madinah. (Qurtubi)</p><p>The Holy Prophet ﷺ was, of course, obedience personified, and he continued to offer his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah according to the divine commandment, but at the same time he longed that the Ka'bah, which had been the Qiblah of Sayyidna Adam and Sayyidna Ibrahim (علیہ السلام) may be established as his also. The Way of Allah being that He, in His grace, often fulfils the wishes of those of His servants who have found His favour, the Holy Prophet ﷺ hoped that Allah would grant this wish. The Holy Qur'an describes the situation thus:</p><p>قَدْ نَرَ‌ىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْ‌ضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ</p><p>"We have been seeing you turn your face to heaven. So, We will certainly assign to you a Qiblah قبلہ that you would like. Now, turn your face in the direction of the Sacred Mosque (Al-Masjid al-Haram المسجد الحرام ) (2:144).</p><p>One should notice that the verse we have just cited does not employ the terms, "Ka'bah کعبہ " or Baytullah بیت اللہ ، but the expression Al-Masjid al-Haram (the Sacred Mosque). It indicates that for those who live far away from Makkah it is not necessary, while offering Salah, to have the Ka'bah کعبہ itself exactly in front of them, but turning one's face in the direction of the "House of Allah" is quite sufficient. On the other hand, for those who are present in the Sacred Mosque or can see the Ka'bah from a distance, it is necessary to have the Ka'bah کعبہ or some part of it exactly in front of them, failing which the prayers will not be valid.makhan30</p><p>Now, when the Ka'bah کعبہ was finally established as the Qiblah sixteen or seventeen months after the Hijrah ھجرہ ، some Jews, associators and hypocrites began to scoff at the Holy Prophet ﷺ and his Companions ؓ ، for being so capricious in the matter of their Qiblah قبلہ . The Holy Qur'an reports this objection, adding that such an objection can come only from stupid people - just as earlier in this Surah those who turn away from the religion of Sayyidna Ibrahim (علیہ السلام) have been described as people who have besotted themselves. In replying to this objection, the second part of the verse shows that their stupidity lies in not realizing that the East and the West both belong to Allah Himself, and that He guides whomsoever He likes on the straight path. The verse, thus, explains the meaning of adopting an orientation - that is to say, neither does the Ka'bah کعبہ nor the Baytul-Maqdis بیت المقدس by itself possess any exclusive merit in this regard, and it is the divine commandment alone which gives to it the distinction of being the Qiblah قبلہ - it could have as easily chosen some other place to serve the purpose. Moreover, the only merit in adopting a particular Qiblah lies in one's obedience to the divine commandment and in one's total submission to the will of Allah, which is the basic principle of the religion of the founder of the Ka'bah کعبہ ، Sayyidna Ibrahim (علیہ السلام) . In fact, the Holy Qur'an itself explains this truth in clear terms:</p><p>لَّيْسَ الْبِرَّ‌ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِ‌قِ وَالْمَغْرِ‌بِ وَلَـٰكِنَّ الْبِرَّ‌ مَنْ آمَنَ بِاللَّـهِ</p><p>"Righteousness is not that you turn your faces to the East or the West; but righteousness is that one believes in Allah" (2:177).</p><p>Or in an earlier Verse: أَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ : "So whichever way you turn, there is the Face of Allah." (2:115) These verses clearly define the meaning and significance of adopting an orientation - that is, the place which has been chosen to serve as the Qiblah قبلہ does not possess any merit in its own right, but the special merit arises from its having been chosen by Allah, and similarly turning towards it constitutes a meritorious act only insofar as it shows a readiness to obey divine commandment. The raison d'etre of changing the Qiblah قبلہ for the Holy Prophet ﷺ might well be to show to the people in a visible form that a Qiblah is not an idol to be worshipped but only a concrete expression of divine commandment, and may hence be changed as and when Allah wills. In fact, the very next verse (2:143) explicitly says that when the Baytul-Maqdis بیت المقدس was earlier appointed as the Qiblah, it was intended to show who was willing to obey the Holy Prophet ﷺ and who was not.</p><p>Verse 142, thus, fully refutes the antagonists of Islam, and points out that Allah guides whosoever He wills on the Straight Path - the Straight Path, of course, being the readiness to obey divine commandment without demur. And this Straight Path was granted to the Muslims by the grace of Allah. There is also the suggestion that in the matter of the injunctions of the Shari` ah rectitude lies in obeying each and every divine commandment unquestioningly without being too curious about the raison d'etre of such a commandment. For, those who seek a raison d'etre usually do so because they wish to deny or denigrate or disobey the Shari'ah.</p><p>According to a With reported from Sayyidah ` A'isha ؓ in the "Musnad" of Imam Ahmad, the People of the Book are specially jealous of the Muslims for three things - (1) in answer to the divine commandment to every Ummah (or religious community) to set aside a day in the week for worship, the Jews chose Saturday and the Christians, Sunday, while the Muslims opted for Friday which happened to be the favourite of Allah; (2) the Ka'bah was appointed as the Qiblah for the Muslims, and not for others; (3) the Muslims were given the privilege of saying Amin while offering Salah behind an 'Imam.</p>

The orientation of Qiblah قبلہ"Qiblah قبلہ " signifies the direction to which one turns one's face. It goes without saying that a true Muslim turns in every form of worship towards Allah alone, and Allah is not limited to any particular direction but transcends all dimensions. The logic of this fact requires that in worshipping Him everyone should be free to choose any orientation that he likes, and that he should have the allowance to keep changing his orientation as it suits him. But Divine Wisdom found it more in the fitness of things that all the worshippers should turn to the same direction, and have a fixed orientation. For, worship has several forms, some of which pertain to a single individual, while others have a collective aspect too. Among the first are included fasting, remembrance of Allah (dhikr ذکر ) etc. which can be performed in privacy, while the Salah and the Hajj are performed openly and in a congregation. The latter, beside being forms of worship, have a secondary function as well - that of providing a social and collective discipline to the Muslims. Obviously, the basic principle of social organization is the unity and integration of the individuals, on the firmness and solidity of which depends the strength of the social organization, whereas an improper emphasis on individuality encourages a disintegrating and fissiparous tendency.As to what the principle of unity and integrity should be, different people have chosen different ways at different times. For example, some have adopted race or colour as the integrating principle, others have opted for the homeland or the geographical region, still others for language. But all these considerations are purely arbitrary and accidental; instead of bringing men together, they divide them, and pro-duce, (as the newspapers show us every day) worldwide concussions. So, the revealed religions and the Shari'ahs of the prophets (علیہم السلام) the collective name for which is "Islam اسلام " - have not shown unnecessary regard to such arbitrary and accidental factors, but have, in determining the principle of integration and unity among men, established themselves on the only basis which can possibly be valid - that is, the unity of mind arising out of doctrinal unity.In other words, Islam has called upon men not to become divided in the worship of a thousand false gods, but to join together in the worship of the True God, the One, the Incomparable - the only worship which can draw men from the four corners of the world, men of the past, of the present and of the future, all into a single body of the Faithful. Then, in order to give this inner unity a visible form and also to reinforce it, certain external expressions of unity have also been prescribed. But in both the cases the basic principle has been that the unity in view should not be imposed by circumstances, but arise from an act of will and choice, and produce a spiritual brotherhood.As to the accidental factors like race or colour or birth-place, Islam has given them their proper place in the social life of man, but has not allowed any of them to usurp the central position. It is only in the field where human’ s will can exercise its power to choose that Islam has sought to establish unity among men, internal as well as external. Moreover, the consideration inherent in the relevant injunctions and regulations has been that the things which are to serve as the point of unity should be of such a nature that every human being - man or woman, literate or illiterate, townsman or rustic - can choose and adopt them with equal ease.It is hence that the Islamic Shari'ah has not imposed a single and rigid mode of dress or food or housing on all the peoples of the world, for, the climatic conditions and the needs and even the preferences of people living in different regions being different, such uniformity would have made life difficult for them. Supposing that in making a certain form of dress obligatory, a certain minimum had been pre-scribed, such a regulation would, beside being inconvenient for some, have gone against the principle of moderation, and amounted to a rejection of Allah's bounties; on the other hand, if a more elaborate dress had been made compulsory, it would have been impossible for the poor to fulfill the conditions. So, instead of prescribing a uniform for all the Muslims, the Shari` ah has permitted the different modes of dressing current among different peoples or regions, and has only laid down certain necessary restrictions - for example, the dress should cover a certain area of the body, specified separately for men and women; in choosing a particular form of dress one should avoid being prodigal or vain, nor should a dress be chosen for the sake of imitating non-Muslims.In short, Islam has established as points of unity for the Muslims only such things as can be the objects of a free choice, are easy to adopt and do not entail undue hardship or expense - for example, keeping the ranks straight in congregational prayers; following the movements of the 'Imam امام in such prayers strictly; adopting a single form of dress while performing the Hajj, etc.Among these, one of the most important is the Qiblah قبلہ or the orientation for the Salah. As we have said, Allah Himself is free of all dimensions whatsoever, but the establishment of a single and definite Qiblah قبلہ provides an easy and concrete unifying principle for men. Now, had the matter of choosing a Qiblah قبلہ been left to men to decide for themselves, it would in itself have become a cause of dissension and a conflict among them. So, it was necessary that a thing of such import be determined by Allah Himself. In fact, the angels had already laid the foundation of the Ka'bah کعبہ ، the House of Allah, even before Sayyidna Adam was sent down to the earth. This was the first Qiblah قبلہ of mankind.إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَ‌كًا وَهُدًى لِّلْعَالَمِينَ ﴿96﴾"Certainly, the first House which was built for men is the one at Makkah - blessed, and a guidance for the worlds" (3:96).As we have pointed out above in our commentary on Verse 125, this continued to be the Qiblah upto the time of Sayyidna Nuh (Noah علیہ السلام), when the Ka'bah کعبہ was destroyed by the Deluge. It was rebuilt, under divine command by Sayyidna Ibrahim and Sayyidna Ismail (Abraham and Ishmael (علیہما السلام) (and became their Qiblah قبلہ . After that, the Baytul-Maqdis بیت المقدس at Jerusalem was established as the Qiblah قبلہ for the Hebrew prophets and their people. Even so, these prophets, according to Abu al-` Aliyah, used to offer their prayers in the Baytul-Maqdis بیت المقدس in such a way that they should be facing not only the Rock (Sakhrah صخرہ ) but the Ka'bah کعبہ also. (Qurtubi)When Salah was made obligatory for the Holy Prophet ﷺ ، the Qiblah قبلہ appointed for him was, according to some scholars, the Ka'bah کعبہ which had already served as the Qiblah قبلہ for his ancestor, Sayyidna Ibrahim (علیہ السلام) . Sometime after the Hijrah ھجرہ (his migration from Makkah to Madinah), or, as some scholars maintain, a little before that event, he received a divine commandment to turn towards the Baytul-Maqdis بیت المقدس . (This particular commandment has not been reported in the Holy Qur'an - a fact which shows the hollowness of the claim that the Holy Qur'an can be fully understood without the help of the Hadith.) According to a hadith reported by Al-Bukhari, he offered his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah قبلہ for sixteen or seventeen months. The spot where he offered his prayers in this manner is still marked off in the mosque at Madinah. (Qurtubi)The Holy Prophet ﷺ was, of course, obedience personified, and he continued to offer his prayers with the Baytul-Maqdis بیت المقدس as his Qiblah according to the divine commandment, but at the same time he longed that the Ka'bah, which had been the Qiblah of Sayyidna Adam and Sayyidna Ibrahim (علیہ السلام) may be established as his also. The Way of Allah being that He, in His grace, often fulfils the wishes of those of His servants who have found His favour, the Holy Prophet ﷺ hoped that Allah would grant this wish. The Holy Qur'an describes the situation thus:قَدْ نَرَ‌ىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْ‌ضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ"We have been seeing you turn your face to heaven. So, We will certainly assign to you a Qiblah قبلہ that you would like. Now, turn your face in the direction of the Sacred Mosque (Al-Masjid al-Haram المسجد الحرام ) (2:144).One should notice that the verse we have just cited does not employ the terms, "Ka'bah کعبہ " or Baytullah بیت اللہ ، but the expression Al-Masjid al-Haram (the Sacred Mosque). It indicates that for those who live far away from Makkah it is not necessary, while offering Salah, to have the Ka'bah کعبہ itself exactly in front of them, but turning one's face in the direction of the "House of Allah" is quite sufficient. On the other hand, for those who are present in the Sacred Mosque or can see the Ka'bah from a distance, it is necessary to have the Ka'bah کعبہ or some part of it exactly in front of them, failing which the prayers will not be valid.makhan30Now, when the Ka'bah کعبہ was finally established as the Qiblah sixteen or seventeen months after the Hijrah ھجرہ ، some Jews, associators and hypocrites began to scoff at the Holy Prophet ﷺ and his Companions ؓ ، for being so capricious in the matter of their Qiblah قبلہ . The Holy Qur'an reports this objection, adding that such an objection can come only from stupid people - just as earlier in this Surah those who turn away from the religion of Sayyidna Ibrahim (علیہ السلام) have been described as people who have besotted themselves. In replying to this objection, the second part of the verse shows that their stupidity lies in not realizing that the East and the West both belong to Allah Himself, and that He guides whomsoever He likes on the straight path. The verse, thus, explains the meaning of adopting an orientation - that is to say, neither does the Ka'bah کعبہ nor the Baytul-Maqdis بیت المقدس by itself possess any exclusive merit in this regard, and it is the divine commandment alone which gives to it the distinction of being the Qiblah قبلہ - it could have as easily chosen some other place to serve the purpose. Moreover, the only merit in adopting a particular Qiblah lies in one's obedience to the divine commandment and in one's total submission to the will of Allah, which is the basic principle of the religion of the founder of the Ka'bah کعبہ ، Sayyidna Ibrahim (علیہ السلام) . In fact, the Holy Qur'an itself explains this truth in clear terms:لَّيْسَ الْبِرَّ‌ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِ‌قِ وَالْمَغْرِ‌بِ وَلَـٰكِنَّ الْبِرَّ‌ مَنْ آمَنَ بِاللَّـهِ"Righteousness is not that you turn your faces to the East or the West; but righteousness is that one believes in Allah" (2:177).Or in an earlier Verse: أَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ : "So whichever way you turn, there is the Face of Allah." (2:115) These verses clearly define the meaning and significance of adopting an orientation - that is, the place which has been chosen to serve as the Qiblah قبلہ does not possess any merit in its own right, but the special merit arises from its having been chosen by Allah, and similarly turning towards it constitutes a meritorious act only insofar as it shows a readiness to obey divine commandment. The raison d'etre of changing the Qiblah قبلہ for the Holy Prophet ﷺ might well be to show to the people in a visible form that a Qiblah is not an idol to be worshipped but only a concrete expression of divine commandment, and may hence be changed as and when Allah wills. In fact, the very next verse (2:143) explicitly says that when the Baytul-Maqdis بیت المقدس was earlier appointed as the Qiblah, it was intended to show who was willing to obey the Holy Prophet ﷺ and who was not.Verse 142, thus, fully refutes the antagonists of Islam, and points out that Allah guides whosoever He wills on the Straight Path - the Straight Path, of course, being the readiness to obey divine commandment without demur. And this Straight Path was granted to the Muslims by the grace of Allah. There is also the suggestion that in the matter of the injunctions of the Shari` ah rectitude lies in obeying each and every divine commandment unquestioningly without being too curious about the raison d'etre of such a commandment. For, those who seek a raison d'etre usually do so because they wish to deny or denigrate or disobey the Shari'ah.According to a With reported from Sayyidah ` A'isha ؓ in the "Musnad" of Imam Ahmad, the People of the Book are specially jealous of the Muslims for three things - (1) in answer to the divine commandment to every Ummah (or religious community) to set aside a day in the week for worship, the Jews chose Saturday and the Christians, Sunday, while the Muslims opted for Friday which happened to be the favourite of Allah; (2) the Ka'bah was appointed as the Qiblah for the Muslims, and not for others; (3) the Muslims were given the privilege of saying Amin while offering Salah behind an 'Imam.

وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ

<p>The verse qualifies the Islamic nation (Ummah) with the objective Wasat which signifies "moderate, middle or central", and is usually applied to a thing considered to be the best of its kind. According to a hadith reported by al-Tirmidhi from the blessed Companion Abu Said al-Khudri ؓ ، the word Wasat وَسَطً is to be interpreted as "just" - in the sense of being "the best" (Qurtubi). The verse points out that just as Allah has granted to the Muslims a Qiblah قبلہ which is superior to all other orientations, in the same way He has bestowed upon the Islamic Ummah the unparalleled distinction of being moderate, balanced and just - in short, the honour of occupying the central position among all the Ummahs or Traditional communities. This distinction will manifest itself in its full resplendence on the Day of Judgment. Those among the earlier Ummahs who had been denying their prophets would, on that day, pretend that they had never received a book from Allah nor had any prophet given them any kind of guidance. The Islamic Ummah would, then, be called upon to bear witness, and it would, testify that prophets had been coming from Allah in every age, and providing guidance to each and every people. The earlier Ummahs would raise the objection that since the Islamic Ummah did not exist at that time and could not possibly know what had been happening before it came into being, its testimony against the earlier peoples could not be valid. In reply to this, the Islamic Ummah would maintain that even if it was not an eyewitness to the events of the past, yet it had received an authentic report from the most reliable source of information that can possibly be - that is, from the Last Prophet ﷺ and from the Last Book of Allah. The Holy Prophet ﷺ himself would be called in as a witness, and he would confirm the testimony of his Ummah. (For details, see the various Ahadith reported in the collections of al-Bukhari, al-Tirmidhi, al-Nasa'i and Imam Ahmad).</p><p>The most moderate of all people</p><p>According to the present verse, the characteristic quality which confers a superiority on the Islamic Ummah over others is its being Wasat وَسَطً - (a word which has been variously translated into English as "midmost, moderate, just, intermediary, middle, central or justly balanced." ) In order to explain the implications of the word Wasat وَسَطً , commentators have usually made use of another Arabic adjective معتدل Mu'tadil (signifying "moderate or temperate" ) and the noun I` tidal اعتدال which means "being equal"; both the words come from the root Adl عدل which signifies "to be equal, or to make equal".41</p><p>41. So, for the purpose of the present discussion we shall choose the English word "moderation" in order to explain certain essential features of the Islamic Ummah.</p><p>In this regard one would like to know why the superiority of a human group or individual should be made to depend on the quality of moderation. Let us begin this discussion with a quite tangible fact. All the medical systems, old or new, are unanimous in accepting the principle that the health of the human body depends on the temperateness of the different elements of which it is composed, and that illness or disease comes from a disturbance of this equilibrium. According to the ancient Greek medicine, which was further developed by the Muslims, these elements or "humours" are four in number - blood, phlegm, yellow bile and black bile, and the humours produce four physical states in the body - heat, cold, wetness and dryness. As long as the four states are properly balanced against one another, the human body enjoys good health; but as soon as there is an immoderate increase or decrease in any one of them, the body becomes diseased, and if the balance is not properly restored in time, it may succumb to the forces of death. Similarly, in the ethical and spiritual sphere too health depends on temperateness and inner equilibrium, and illness arises out of intemperance and disequilibrium, which, if allowed to grow, results in spiritual death. At the same time, anyone who has eyes to see would readily discover for himself that the essence of manhood which places man at the head of all created beings, does not lie in the physical states of his body - that he, in fact, shares with all the animals - but in something higher and subtler: namely, spiritual perfection. As the great Sufi poet Rumi رومی has said: "Manhood does not reside in the flesh, or in the fat or in the skin; manhood is nothing else than seeking to please the Friend." As to those who ignore this essential attribute of man and allow it to be destroyed in themselves, Rumi رومی says: "These people you see all around are non-human; they are not men, but only wear the masks of man."</p><p>The Universal Man</p><p>This being so, we are naturally led to the conclusion that he alone can deserve the title of Al-Insan al-Kamil الانسان الکامل ("the Universal Man" ) who has attained ethical and spiritual equilibrium along with physical equilibrium. This quality has specially been granted to all the prophets (علیہم السلام) ، and, in its most perfect form, to the Holy Prophet ﷺ who is thus "the Universal Man" par excellence. As for humanity in general, Allah has, on the other hand, created a stable and complex system of medicines, instruments and physicians for the physical well-being of man; similarly, He has, on the other hand, sent His prophets who bring divine guidance for man, and who are provided with a certain amount of requisite physical force too, so that they may promulgate this law of equilibrium and moderation in the world. The Holy Qur'an defines the purpose of sending prophets and messengers of Allah to men, and of giving them Divine Books:</p><p>لَقَدْ أَرْ‌سَلْنَا رُ‌سُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ</p><p>"Indeed, We have sent Our messengers with the clear signs, and We have sent down with them the Book and the Balance, so that men might uphold justice. And We have sent own iron in which there is great might and many uses for men." (57:25)</p><p>Let us add by way of explanation that "the Book" is meant for producing inner equilibrium and temperateness in men, and "the Balance" for producing equilibrium in their social conduct and economic transactions - the "Balance" may also stand for the Shari'ah of every prophet which helps us to define what "equilibrium" really is in its various applications in the different spheres of human life, and which serves to establish justice in the world.</p><p>Now, let us recall that the verse under discussion characterizes the Islamic Ummah with the word Wasat وَسَطً ("moderate, middle, central" ). Our discussion must have made it clear that this simple word comprehends all the qualities which it is possible for an individual or a community of men to possess in this world. Through such a characterization of the Islamic Ummah, the Holy Qur'an has thus indicated that this Ummah possesses the essential quality of manhood to a degree of perfection that no other Ummah does, and that it is superior to all others in serving the purpose for which the whole cosmic order has been created, and for which all the prophets and divine books have been sent.</p><p>The Universal Community</p><p>Certain other verses of the Holy Qur'an define this essential quality of the Islamic Ummah in more specific terms. For example: وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ : Among those We have created there is an Ummah which guides by the truth, and by it dispenses justice." (7:181) That is to say, the Islamic Ummah displays its spiritual equilibrium in giving up the pursuit of individual desires and interests in order to follow divine guidance and try to make others to do the same, and in settling all kinds of disputes in the light of divine law without being influenced by the vested interests of a person or a group. Another verse is still more specific:</p><p>كُنتُمْ خَيْرَ‌ أُمَّةٍ أُخْرِ‌جَتْ لِلنَّاسِ تَأْمُرُ‌ونَ بِالْمَعْرُ‌وفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ‌ وَتُؤْمِنُونَ بِاللَّـهِ</p><p>"You are the best Ummah that has been brought forth for men, bidding to good deeds and forbidding evil deeds and believing in Allah." (3:110)</p><p>It is the best Ummah, for it has been granted a unique Prophet ﷺ who taught us to respect all other prophets (علیہم السلام) ، and a Book which is the most comprehensive and the most perfect of all the Divine Books, and has in itself been endowed with the quality of temperateness, moderation and equilibrium to a degree as no other Ummah does enjoy; it has been destined to be the recipient of the most subtle modes of knowledge, to outshine others in all the forms of faith and practice, and, above all, in the fear of Allah - its field of action not limited to any one country or race but extending all over the world, and infusing all the spheres of human existence. The phrase أُخْرِ‌جَتْ لِلنَّاسِ "raised for mankind." (3:110) indicates that the very purpose for which it has been brought into being is to work for the good of men, and to help them find the way to salvation and to Paradise, its function and, so to say, its very insignia as an Ummah being to guide people towards good deeds and to dissuade them from evil deeds. This role of the Islamic Ummah has been formulated very succinctly in a hadith: اَلدینُ نصیحۃ "Religion consists in having the good of others at heart" - particularly of other Muslims. Let us add that the good deeds towards which this Ummah is meant to guide others are those which have been defined as such by the Shari'ah, while the evil deeds from which it is to dissuade them include infidelity (Kufr کفر ), association (Shirk شرک ), innovations in religion (Bid'ah بِدعہ ), sins of different kinds, illegitimate customs, transgression of divine commandments, immoral or indecent actions, etc. As to dissuading people from evil deeds, this too may take various forms - it may require the use sometimes of the tongue, sometimes of the hand, sometimes of the pen and sometimes of the sword - in fact, it would include all the forms of Jihad. As far as the extensive and intensive display of this particular quality is concerned, no other Ummah can compare with the Islamic Ummah.</p><p>Moderateness: A Comparative View</p><p>Let us now consider how far the temperateness or the moderation of this Ummah is borne out by actual facts. Since it is not possible here to make a detailed comparative study of the respective beliefs and practices of all the Ummahs, we shall give only a few examples which would, we hope, satisfactorily establish the superiority of this Ummah over others.</p><p>First of all, let us take up the doctrinal aspect. In the case of the earlier Ummahs one would observe that on the one hand they took their prophets to be the sons of Allah and started worshipping them - وَقَالَتِ الْيَهُودُ عُزَيْرٌ‌ ابْنُ اللَّـهِ وَقَالَتِ النَّصَارَ‌ى الْمَسِيحُ ابْنُ اللَّـهِ "The Jews said, 'Ezra is the son of Allah', and the Christians said, 'Christ is the son of Allah'." (9:30) -, and that on the other hand some people from among them, in spite of having recognized and acknowledged their prophet on the basis of his oft-repeated miracles, refused to obey him when he asked them to take part in a holy war, and bluntly said: اذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ "Go forth, you and your Lord, and fight; we will be sitting here." (5:24) We sometimes see even the spectacle of prophets being tortured by their own followers. On the contrary, we have the Islamic Ummah which has such a deep love for the Holy Prophet g that Muslims have, in every period of their history, taken it to be the greatest blessing to be able to sacrifice their own lives and even the lives of their wives and children at his call, and yet it has never exceeded the limit, and has placed the Holy Prophet only in the station of a prophet and not in the station of Allah. In spite of knowing him to be the most perfect of all the prophets (علیہم السلام) ، it has been calling him: "the servant of Allah, and His messenger." The doctrinal position with regard to him, as defined in the famous Arabic poem "Qasidah al-Burdah قصیدہ البردہ ", is that, short of attributing "the sonhood of Allah" to him (which the Christians do in the case of Christ, and which constitutes an act of infidelity), anything that one says in his praise would be correct; or, in the words of a Persian poet, addressing the Holy Prophet ﷺ :</p><p>بعد از خدا (اللہ تعالیٰ ) بزرگ تؤی قصہ مختصر</p><p>"In short, after God, you are the greatest."</p><p>When we turn from the doctrinal aspect to a consideration of the actual attitudes and practices in the matter of worship and rites, we again find similar excesses and aberrations on the part of earlier Ummahs. On the-one hand, we see their religious scholars misinterpreting or changing the injunctions of their Shari'ah and even distorting the Sacred Books for a few pieces of silver, and inventing all kinds of ruses to get rid of divinely ordained rites; on the other hand, we find people giving up the world altogether, imprisoning themselves in monastic cells, refusing to accept their share in the blessings of the physical world which Allah has not only granted to man but the enjoyment of which also He has permitted, and, in short, believing that imposing hardships on oneself carries the highest merit and is in itself an act of worship par excellence. The history of Islamic Ummah, on the contrary, presents a totally different picture. On the one hand, it has never adopted monasticism as the supreme form of religious life - in fact, Islam forbids such an attitude. On the other hand, through its readiness to sacrifice property and life, even children and all for the sake of the commandments of Allah and His Prophet ﷺ ، the Ummah established its sway even politically over a considerable area of the world. It has demonstrated in its practice as no other Ummah has that religion is meant to be put into action in the market- places and the halls of power as much as in the mosques and the contemplative retreats. It is the Islamic Umniah which has shown the world how the poor in spirit can move about in the robes of kings, and the kings in spirit conceal themselves in the garb of beggars - all because the king as well as the beggar knows that the greatest dignity lies in being the servant of Allah.</p><p>In the sphere of human and social relations too, the earlier Ummahs have in their behaviour been guilty of excess in one way or another. On the one hand, we see an indifference to human rights and particularly an utter disregard of the rights of women, and, in general, a pursuit of individual interests and desires irrespective of the question of right and wrong. On the other hand, we have the display of an exaggerated sentimentality which forbids the eating of animal flesh, in spite of Allah having made it lawful, and which frowns upon the killing of an insect even accidentally. It was the Islamic Ummah and its Shari'ah which established an equilibrium and a just order in the field of human relations. On the other hand, it set down a clear code of human rights, extended them to women as well, and prescribed that not only in times of peace but on the battle-field itself the enemies too must enjoy certain inalienable rights. On the other hand, it clearly demarcated every right and every duty, and put down every act of falling back from the prescribed mark or exceeding it as a crime. The Islamic Shari'ah also taught that one should try to fulfill all of one's obligations towards others, but if one saw one's own rights suffer, one should exercise patience and forgiveness.</p><p>In the economic sphere too, the other Ummahs have been a prey to excesses of different kinds. For example, in our own age we have, on the one hand, the Capitalist system which pays no heed to the distinction between the lawful and the unlawful, and is totally blind to the welfare of the people, but exalts the amassing of wealth as the highest virtue; on the other hand are certain economic systems which have no respect for personal property. In actual fact, the essence of these two hostile systems is the same - the pursuit of worldly things as the be-all and the end-all of human life. Contrary to this, the Islamic Shari'ah brings the conflicting elements into an equilibrium, giving to each its proper place. On the one hand, it does not allow the amassing of wealth to be made the ultimate end of man's effort, nor does it make human dignity depend on the considerations of money or rank or office. On the other hand, it promulgates certain principles for the distribution of wealth in a balanced manner so that no member of a society should be deprived of the basic necessities of life, nor should an individual or a group appropriate all the available wealth. The things which can be shared in common by all the members of a society have been entrusted to public or joint control, while in certain specific things the right to private property has been fully respected. It made a clear-cut distinction between lawful (Halal حلال ) possessions and unlawful (Haram حرام ) possessions, insisting on the spiritual merit of lawful possessions and laying down the rules for making use of them.</p><p>Injunctions and related considerations</p><p>(1) According to the present verse, Allah has made the Islamic Ummah an equitable and just, and hence a trustworthy community, "so that" it may be qualified to bear witness. From this we infer the legal principle that one who is not ` Adil عادل (trustworthy - as defined by the Shari'ah) cannot be acceptable as a witness in a court of law.</p><p>(2) According to al-Qurtubi, this verse establishes Ijma`: (اجمع), or the consensus of the Islamic Ummah, as one of the four deciding agencies in the matter of legislation. For, the very fact that Allah Himself has accepted this Ummah as a trustworthy witness as against the other traditional communities, shows that the consensus of this Ummah is a deciding factor in legislative matter, and that it is necessary (Wajib) to act upon it. Thus, the consensus of the blessed Companions has to be accepted by their successors, and that of the latter by the next generation.</p><p>According to Al-Tafsir al-Mazhari, this verse establishes the principle that the deeds and actions of this Ummah which have been approved by a consensus are all of them commendable, for, if one were to admit the possibility of a consensus on an error, the Ummah cannot be characterized as being moderate and just.</p><p>Imam al-Jassas adds that the dependability of the consensus is not particular to the time of the Holy Prophet or of the blessed Companions, but that the consensus of the Muslims in any age whatsoever is equally trustworthy, for this verse is addressed to the whole Ummah which includes not only the contemporaries of the Holy Prophet ﷺ but also the succeeding generations of Muslims upto the Day of Judgment. Thus, the Muslims living in any age whatsoever qualify as the witnesses of Allah whose agreement on a certain point becomes a deciding factor in matters of legislation, and who cannot arrive at a consensus on anything which should constitute an error or a deviation.42</p><p>42. Let us not, however, forget that consensus or Ijma' in this context does not at all imply a sort of referendum on the basis of adult franchise, but means the agreement of a majority of such scholars as fulfil the necessary conditions for pronouncing a judgment in the matters of the Shari'ah - that is to say, those who possess the authority to exercise Ijtihad. It goes without saying that once a consensus of this kind has been arrived at in any matter, the majority of the Ummah accepts it, and holds by it.</p><p>The History of the Qiblah قبلہ</p><p>There is some difference of opinion among the blessed Companions and their Successors as to whether it was the Baytullah بیت اللہ at Makkah or the "Baytul-Maqdis بیت المقدس " at Jerusalem which was appointed as the Qiblah قبلہ ، when the five daily prayers were made obligatory in Makkah al-Mukarramah مکہ المکرمہ before the Hijrah ھجرہ (the migration of the Holy Prophet ﷺ from Makkah to Madinah). According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، the first Qiblah قبلہ was the Baytul-Maqdis بیت المقدس ، and continued to be so even after the Hijrah for some sixteen or seventeen months, and it was only then that Allah commanded that the Baytullah بیت اللہ be taken as the Qiblah قبلہ . However, the practice of the Holy Prophet ﷺ at Makkah was that he used to offer his prayers between al-Hajar al-Aswad الھجر الاسود ("the Black Stone" ) and al-Rukn al-Yamaniy رکن یمانی ("the corner facing Yemen" ) so that his face should be turned towards the Baytullah بیت اللہ and the Baytul-Maqdis بیت المقدس both at the same time. But this was no longer possible when he migrated to Madinah, and hence his keen desire that the Baytullah بیت اللہ be appointed as the new Qiblah. (Ibn xathir) But other Companions ؓ are of the view that when the five daily prayers were made obligatory at Makkah, it was the Baytullah بیت اللہ which served as the Qiblah قبلہ for the Muslims as it had for Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) . As long as the Holy Prophet ﷺ stayed at Makkah, he continued to observe this Qiblah قبلہ . But after the Hijrah, Allah ordained a change in the orientation, and the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ ، which it continued to be for sixteen or seventeen months. Then came a new commandment, and the Baytullah بیت اللہ was restored as the Qiblah قبلہ .</p><p>Al-Qurtubi, relying on the authority of Abu ` Amr, prefers the second view to the first. The raison d'etre of these changes of orientation has been explained like this. When the Holy Prophet ﷺ came to Madinah, he had to deal with the Jews, and in order to familiarize them with Islam he adopted their Qiblah قبلہ under divine commandment. But, by and by it became evident that a stubborn people like the Jews would not easily give up their hostility to Islam. So, Allah allowed him to go back to the original Qiblah قبلہ ، which, being the Qiblah قبلہ of his forefathers, Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) was naturally dearer to him. In fact, the mosque of Sayyidna Salih (علیہ السلام) was oriented towards the Baytullah بیت اللہ ، as is shown by an incident reported by al-Qurtubi from Abu al-'Aliyah al-Riyahi. The latter once had a debate with a Jew concerning the orientation adopted by Sayyidna Musa (علیہ السلام) (Moses)</p><p>The Jew insisted that the great prophet turned in his prayers towards the Sakhrah, The Dome of the Rock in the Sacred Mosque at Jerusalem, while Abu al-` Aliyah maintained that he stood near the Sakhrah صخرہ ، but his face was turned towards the Baytullah بیت اللہ . Finally, the latter suggested that the dispute could be decided by having a look at the mosque of Sayyidna Salih (علیہ السلام) situated on a hill below the Baytul-Maqdis بیت المقدس . And, on visiting the mosque, they found that it was oriented towards the Baytulla بیت اللہ .</p><p>Now, according to those who prefer the first of the two views, the raison d'etre was that it was necessary at Makkah to differentiate the Muslims from the idol-worshippers and to emphasize the distinction between the two, and hence the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ of the Muslims instead of the Baytullah بیت اللہ which was at that time the Qiblah قبلہ of the mushrikin مشرکین . Then, after the Hijrah ھجرہ ، there arose a new need at Madinah - that of highlighting the distinction between the Muslims and the Jews. So, the Qiblah قبلہ of the Jews was given up, and the Baytullah بیت اللہ was adopted as the Qiblah قبلہ of the Muslims.</p><p>On account of the difference between these two views, the phrase the Qiblah قبلہ which you used to observe" has also been interpreted in two ways. On the basis of the first view, "the Qiblah قبلہ " referred to in the present verse can only be the Baytul-Maqdis بیت المقدس which was the first and earlier Qiblah قبلہ ; on the basis of the second, it can also be the Ka'bah کعبہ which was the earliest and the first Qiblah قبلہ . Anyhow, the real import of the verse remains the same in either case - the commandment with regard to the change in orientation is a test of the faith of those who claim to be the followers of the Holy Prophet ﷺ ، which would openly demonstrate the distinction between those who are genuinely obedient to Allah and His Messenger ﷺ ، and those who follow their individual opinion. History records that after this verse had been revealed, those who were weak in their faith, or were just hypocrites, forsook Islam, and even accused the Holy Prophet ﷺ of having gone back to the ways of his own people - that is, of the mushrikin مشرکین .</p><p>Injunctions and related considerations</p><p>(1) The present verse shows that sometimes an injunction based on the Sunnah, or the Tradition of the Holy Prophet ﷺ is abrogated by the Holy Qur'an. As Imam al-Jassas points out in his "Ahkam al-Qur'an", the Noble Qur'an does not specify that the Holy Prophet ﷺ was ever commanded, before the Hijrah ھجرہ or after, to turn in his prayers towards the Baytul-Maqdis بیت المقدس : we find the relevant evidence only in the Hadith and the Sunnah. It comes to mean that a practice which had been established by the Sunnah was abrogated by this verse of the Holy Qur'an, appointing the Baytullah بیت اللہ as the Qiblah قبلہ .</p><p>(2) This verse also goes to show that the Hadith of the Messenger of Allah too, in a certain respect, cannot be delinked from the Holy Qur'an, and that the Holy Qur'an recognizes the legitimacy of those injunctions which find no mention in the Holy Qur'an but have been instituted by the Hadith alone. For, the present verse clearly states at the end that prayers which had been offered, taking the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ ، as commanded by the Holy Prophet ﷺ ، are altogether valid and acceptable to Allah.</p><p>(3) This verse helps us to resolve a delicate problem in Islamic jurisprudence pertaining to the "Khabar al-Wahid" (which is a Hadith reported by one or two persons only). The question which arises in this respect is whether an injunction laid down in the Holy Qur'an, or definitely authenticated otherwise, can be abrogated by such a hadith. The Hanafi School of jurisprudence holds that it cannot, while the reports concerning this verse suggest that it can do so, if strong indications are present to establish the authenticity of such a hadith. For, al-Bukhari, Muslim and nearly all the authentic collections of the Ahadith report the following circumstances from several Companions ؓ اجمعین . When the divine commandment changing the Qiblah came down, the Holy Prophet ﷺ offered his prayers at the time of ` Asr عصر (or, according to other reports cited by Ibn Kathir, at the time of zuhr ظھر ) facing the Baytullah بیت اللہ . Some Companions, departing from the mosque, happened to pass by the mosque of the Bani Salamah tribe, and found these people offering their prayers in the direction of the Baytul-Maqdis بیت المقدس . So, they called out to inform them that the Qiblah قبلہ had now been changed, and that they had just offered their prayers along with the Holy Prophet ﷺ in the direction of the Baytullah بیت اللہ . On hearing this, those people at once changed their orientation to Baytullah بیت اللہ even in the course of the prayers. Nuwaylah Bint Muslim relates that women who were in the back row came forward, so that when the orientation had been changed, men were again in the front row and women in the back row. (Ibn Katnir) Thus the Banu Salmah tribe adopted the new Qiblah قبلہ the very same day. But the news reached Quba قبا the next day in the course of the Fajr فجر prayers - as reported by Al-Bukhari and Muslim from the blessed Companion Ibn ` Umar ؓ ، and the people of Quba قبا too turned towards the Baytullah بیت اللہ in the course of the prayers. (Ibn Kathir and Jassas)</p><p>After citing these reports, Imam al-Jassas concludes:</p><p>ھذا خبر صحیح مستفیض فی ایدی اھل العلم قد تلقوہ بالقبول فصار فی حیز تواتر الموجب للعلم</p><p>"Although this hadith is essentially a solitary report, (that is, Al-Khabar al-Wahid), yet, having been generally accepted and also being supported by strong indication with regard to its authenticity, it has acquired the status of a hadith that has been related by a number of trustworthy reporters in an uninterrupted succession -- a fact which always leads to certitude".</p><p>The Hanafi jurists agree with this conclusion. They must, however, face another question. This hadith acquired general acceptance only much later, while the news of the change in the orientation must have been conveyed to the Banu Salamah tribe and this hadith immediately without its being widely known? Al-Jassas replies that not only these people but all the Companions already knew that the Holy Prophet ﷺ wished the Baytullah بیت اللہ to be appointed as the Qiblah قبلہ and had even been praying for it, and had begun to consider it quite probable that the injunction to retain Baytul-Maqdis بیت المقدس as the Qiblah قبلہ may not remain operative in the future. In other words, the probability of a change had made the continuation of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ a bit uncertain, and not definite. In view of this element of uncertainty, the Khabar al-Wahid was considered to be quite sufficient for abrogating the earlier commandment. Otherwise, a Khabar al-Wahid cannot justifiably abrogate a definite and final injunction laid down by the Holy Qur'an.</p><p>(4) The present verse helps to resolve an important problem which has been the subject of a controversy: if the 'Imam uses a microphone in leading Salah, would it be legitimate for the congregation to obey his call in their movements? If they can hear no more than the sound coming out of the loud-speaker, would it not invalidate their prayers?</p><p>As we have already noted, Al-Bukhari reports a hadith from the blessed Companion ` Abdullah ibn ` Umar ؓ ، relating how the people of Quba قبا turned towards the Baytullah بیت اللہ even in the course of their prayers as soon as they heard the commandment about the change in orientation. Commenting on this incident, the great Hanafi scholar al-` Ayni says: فیہ جواز تعلیم من لیس فی الصلوۃ من ھو فیھا :"This hadith establishes the rule that a man who is not offering his prayers may teach or instruct the man who is engaged in his prayers." In another place, al-` Ayni also adds that from this hadith, al-Tahtawi has derived the rule that if a man engaged in his prayers hears the words spoken by one who is not so engaged, it does not invalidate his prayers ('Umdah al-Qari).</p><p>Of course, the Hanafi jurists in general hold that if a man engaged in his prayers obeys the call of another man who is not participating in these prayers, it invalidates his prayers. What they, however, mean is that obeying someone other than Allah in the course of Salah invalidates it, but if one is actually obeying a divine commandment and the other man is acting only as a means of communicating this injunction to him, it does not invalidate the prayers at all. An example would make the point clear. If a man, joining the congregational prayers, finds that there is no room left in the first row, and that he would be the only one to stand in the second, he should, according to the jurists, pull someone back from the first row and make him join the second row along with himself. Now, on the face of it, the man who allows himself to be pulled back is obeying someone other than Allah in the course of the prayers, and this should invalidate his prayers. But, in fact, it is not so. The most authoritative book of Hanafi jurisprudence, "Al-Durr al-Mukhtar الدُر المختار ", lays down the rule that the prayers of this man are perfectly valid. As to why his prayers would not be invalidated, A1-Tahtawi (رح) explains that this man has not actually been obeying the new-comer, but following a divine commandment conveyed to him by the Holy Prophet ﷺ . Let us add that there are two different ways in which a man engaged in his prayers may obey the call of another man who is not participating with him in these prayers. (a) He may wish to please this man and to obey him, In such a case, the prayers would become invalid. (b) He obeys a commandment of the Shari'ah, conveyed to him by the other man. In this case, he is essentially obeying a divine commandment, and hence his prayers would not become invalid. (Tahtawi)</p><p>This discussion should make it easy to resolve the problem about the use of a microphone by an 'Imam in leading the congregational prayers. Technical experts hold that the sound coming out of a loudspeaker is exactly the sound produced by the 'Imam امام . If it is so, there is no question of the prayers being invalid. But if we suppose that the sound transmitted by a microphone is not exactly the sound produced by the 'Imam امام ، but only an imitation of the sound, or a report of what he has been saying, even then it would be improper to suspect that the people offering their prayers have been obeying the command of the microphone. For, it is obvious enough that they have been obeying the commandment of the Holy Prophet ﷺ to follow the movements of the 'Imam امام۔ the microphone does no more than inform them that the 'Imam امام has, for example, bowed himself down or prostrated himself, and in accepting this information and following his movements, they obey the 'Imam امام and not the instrument. And it is, of course, a divine commandment which requires us to obey the 'Imam امام in the congregational prayers.</p><p>(5) There is a phrase in the present verse which requires some explanation: "And Allah is not to let your faith go waste." If we take 'Imam (faith) in its usual sense, the phrase would be interpreted like this. When the Qiblah قبلہ was changed, some stupid people thought that the Muslims had forsaken Islam, and that their 'Imam امام had now become null and void. The verse assures the Muslims that Allah would not allow their 'Imam امام to go waste, and asks them not to fall prey to such senseless conjectures.</p><p>On the other, on the basis of certain Ahadith, some early commentators have interpreted the word 'Imam امام in the verse to mean the Salah. According to this interpretation, Allah assures the Muslims that the commandment changing the Qiblah قبلہ would in no way affect the validity of the prayers they have been offering so far in the direction of the Baytul-Maqdis بیت المقدس - Allah would not allow these prayers to go waste, for they are valid, and have already been accepted.</p><p>Al-Bukliari has reported from the Companion al-Bara’ 'Ibn ` Azib, and al-Tirmidhi from the Companion Ibn ` Abbas ؓ that when the Baytullah بیت اللہ was appointed as the Qiblah قبلہ ، people became worried about the fate of those Muslims who had been praying in the direction of the Baytul-Maqdis بیت المقدس ، but had died before having the opportunity to pray in the direction of the Baytullah بیت اللہ .</p>

The verse qualifies the Islamic nation (Ummah) with the objective Wasat which signifies "moderate, middle or central", and is usually applied to a thing considered to be the best of its kind. According to a hadith reported by al-Tirmidhi from the blessed Companion Abu Said al-Khudri ؓ ، the word Wasat وَسَطً is to be interpreted as "just" - in the sense of being "the best" (Qurtubi). The verse points out that just as Allah has granted to the Muslims a Qiblah قبلہ which is superior to all other orientations, in the same way He has bestowed upon the Islamic Ummah the unparalleled distinction of being moderate, balanced and just - in short, the honour of occupying the central position among all the Ummahs or Traditional communities. This distinction will manifest itself in its full resplendence on the Day of Judgment. Those among the earlier Ummahs who had been denying their prophets would, on that day, pretend that they had never received a book from Allah nor had any prophet given them any kind of guidance. The Islamic Ummah would, then, be called upon to bear witness, and it would, testify that prophets had been coming from Allah in every age, and providing guidance to each and every people. The earlier Ummahs would raise the objection that since the Islamic Ummah did not exist at that time and could not possibly know what had been happening before it came into being, its testimony against the earlier peoples could not be valid. In reply to this, the Islamic Ummah would maintain that even if it was not an eyewitness to the events of the past, yet it had received an authentic report from the most reliable source of information that can possibly be - that is, from the Last Prophet ﷺ and from the Last Book of Allah. The Holy Prophet ﷺ himself would be called in as a witness, and he would confirm the testimony of his Ummah. (For details, see the various Ahadith reported in the collections of al-Bukhari, al-Tirmidhi, al-Nasa'i and Imam Ahmad).The most moderate of all peopleAccording to the present verse, the characteristic quality which confers a superiority on the Islamic Ummah over others is its being Wasat وَسَطً - (a word which has been variously translated into English as "midmost, moderate, just, intermediary, middle, central or justly balanced." ) In order to explain the implications of the word Wasat وَسَطً , commentators have usually made use of another Arabic adjective معتدل Mu'tadil (signifying "moderate or temperate" ) and the noun I` tidal اعتدال which means "being equal"; both the words come from the root Adl عدل which signifies "to be equal, or to make equal".4141. So, for the purpose of the present discussion we shall choose the English word "moderation" in order to explain certain essential features of the Islamic Ummah.In this regard one would like to know why the superiority of a human group or individual should be made to depend on the quality of moderation. Let us begin this discussion with a quite tangible fact. All the medical systems, old or new, are unanimous in accepting the principle that the health of the human body depends on the temperateness of the different elements of which it is composed, and that illness or disease comes from a disturbance of this equilibrium. According to the ancient Greek medicine, which was further developed by the Muslims, these elements or "humours" are four in number - blood, phlegm, yellow bile and black bile, and the humours produce four physical states in the body - heat, cold, wetness and dryness. As long as the four states are properly balanced against one another, the human body enjoys good health; but as soon as there is an immoderate increase or decrease in any one of them, the body becomes diseased, and if the balance is not properly restored in time, it may succumb to the forces of death. Similarly, in the ethical and spiritual sphere too health depends on temperateness and inner equilibrium, and illness arises out of intemperance and disequilibrium, which, if allowed to grow, results in spiritual death. At the same time, anyone who has eyes to see would readily discover for himself that the essence of manhood which places man at the head of all created beings, does not lie in the physical states of his body - that he, in fact, shares with all the animals - but in something higher and subtler: namely, spiritual perfection. As the great Sufi poet Rumi رومی has said: "Manhood does not reside in the flesh, or in the fat or in the skin; manhood is nothing else than seeking to please the Friend." As to those who ignore this essential attribute of man and allow it to be destroyed in themselves, Rumi رومی says: "These people you see all around are non-human; they are not men, but only wear the masks of man."The Universal ManThis being so, we are naturally led to the conclusion that he alone can deserve the title of Al-Insan al-Kamil الانسان الکامل ("the Universal Man" ) who has attained ethical and spiritual equilibrium along with physical equilibrium. This quality has specially been granted to all the prophets (علیہم السلام) ، and, in its most perfect form, to the Holy Prophet ﷺ who is thus "the Universal Man" par excellence. As for humanity in general, Allah has, on the other hand, created a stable and complex system of medicines, instruments and physicians for the physical well-being of man; similarly, He has, on the other hand, sent His prophets who bring divine guidance for man, and who are provided with a certain amount of requisite physical force too, so that they may promulgate this law of equilibrium and moderation in the world. The Holy Qur'an defines the purpose of sending prophets and messengers of Allah to men, and of giving them Divine Books:لَقَدْ أَرْ‌سَلْنَا رُ‌سُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ"Indeed, We have sent Our messengers with the clear signs, and We have sent down with them the Book and the Balance, so that men might uphold justice. And We have sent own iron in which there is great might and many uses for men." (57:25)Let us add by way of explanation that "the Book" is meant for producing inner equilibrium and temperateness in men, and "the Balance" for producing equilibrium in their social conduct and economic transactions - the "Balance" may also stand for the Shari'ah of every prophet which helps us to define what "equilibrium" really is in its various applications in the different spheres of human life, and which serves to establish justice in the world.Now, let us recall that the verse under discussion characterizes the Islamic Ummah with the word Wasat وَسَطً ("moderate, middle, central" ). Our discussion must have made it clear that this simple word comprehends all the qualities which it is possible for an individual or a community of men to possess in this world. Through such a characterization of the Islamic Ummah, the Holy Qur'an has thus indicated that this Ummah possesses the essential quality of manhood to a degree of perfection that no other Ummah does, and that it is superior to all others in serving the purpose for which the whole cosmic order has been created, and for which all the prophets and divine books have been sent.The Universal CommunityCertain other verses of the Holy Qur'an define this essential quality of the Islamic Ummah in more specific terms. For example: وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ : Among those We have created there is an Ummah which guides by the truth, and by it dispenses justice." (7:181) That is to say, the Islamic Ummah displays its spiritual equilibrium in giving up the pursuit of individual desires and interests in order to follow divine guidance and try to make others to do the same, and in settling all kinds of disputes in the light of divine law without being influenced by the vested interests of a person or a group. Another verse is still more specific:كُنتُمْ خَيْرَ‌ أُمَّةٍ أُخْرِ‌جَتْ لِلنَّاسِ تَأْمُرُ‌ونَ بِالْمَعْرُ‌وفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ‌ وَتُؤْمِنُونَ بِاللَّـهِ"You are the best Ummah that has been brought forth for men, bidding to good deeds and forbidding evil deeds and believing in Allah." (3:110)It is the best Ummah, for it has been granted a unique Prophet ﷺ who taught us to respect all other prophets (علیہم السلام) ، and a Book which is the most comprehensive and the most perfect of all the Divine Books, and has in itself been endowed with the quality of temperateness, moderation and equilibrium to a degree as no other Ummah does enjoy; it has been destined to be the recipient of the most subtle modes of knowledge, to outshine others in all the forms of faith and practice, and, above all, in the fear of Allah - its field of action not limited to any one country or race but extending all over the world, and infusing all the spheres of human existence. The phrase أُخْرِ‌جَتْ لِلنَّاسِ "raised for mankind." (3:110) indicates that the very purpose for which it has been brought into being is to work for the good of men, and to help them find the way to salvation and to Paradise, its function and, so to say, its very insignia as an Ummah being to guide people towards good deeds and to dissuade them from evil deeds. This role of the Islamic Ummah has been formulated very succinctly in a hadith: اَلدینُ نصیحۃ "Religion consists in having the good of others at heart" - particularly of other Muslims. Let us add that the good deeds towards which this Ummah is meant to guide others are those which have been defined as such by the Shari'ah, while the evil deeds from which it is to dissuade them include infidelity (Kufr کفر ), association (Shirk شرک ), innovations in religion (Bid'ah بِدعہ ), sins of different kinds, illegitimate customs, transgression of divine commandments, immoral or indecent actions, etc. As to dissuading people from evil deeds, this too may take various forms - it may require the use sometimes of the tongue, sometimes of the hand, sometimes of the pen and sometimes of the sword - in fact, it would include all the forms of Jihad. As far as the extensive and intensive display of this particular quality is concerned, no other Ummah can compare with the Islamic Ummah.Moderateness: A Comparative ViewLet us now consider how far the temperateness or the moderation of this Ummah is borne out by actual facts. Since it is not possible here to make a detailed comparative study of the respective beliefs and practices of all the Ummahs, we shall give only a few examples which would, we hope, satisfactorily establish the superiority of this Ummah over others.First of all, let us take up the doctrinal aspect. In the case of the earlier Ummahs one would observe that on the one hand they took their prophets to be the sons of Allah and started worshipping them - وَقَالَتِ الْيَهُودُ عُزَيْرٌ‌ ابْنُ اللَّـهِ وَقَالَتِ النَّصَارَ‌ى الْمَسِيحُ ابْنُ اللَّـهِ "The Jews said, 'Ezra is the son of Allah', and the Christians said, 'Christ is the son of Allah'." (9:30) -, and that on the other hand some people from among them, in spite of having recognized and acknowledged their prophet on the basis of his oft-repeated miracles, refused to obey him when he asked them to take part in a holy war, and bluntly said: اذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ "Go forth, you and your Lord, and fight; we will be sitting here." (5:24) We sometimes see even the spectacle of prophets being tortured by their own followers. On the contrary, we have the Islamic Ummah which has such a deep love for the Holy Prophet g that Muslims have, in every period of their history, taken it to be the greatest blessing to be able to sacrifice their own lives and even the lives of their wives and children at his call, and yet it has never exceeded the limit, and has placed the Holy Prophet only in the station of a prophet and not in the station of Allah. In spite of knowing him to be the most perfect of all the prophets (علیہم السلام) ، it has been calling him: "the servant of Allah, and His messenger." The doctrinal position with regard to him, as defined in the famous Arabic poem "Qasidah al-Burdah قصیدہ البردہ ", is that, short of attributing "the sonhood of Allah" to him (which the Christians do in the case of Christ, and which constitutes an act of infidelity), anything that one says in his praise would be correct; or, in the words of a Persian poet, addressing the Holy Prophet ﷺ :بعد از خدا (اللہ تعالیٰ ) بزرگ تؤی قصہ مختصر"In short, after God, you are the greatest."When we turn from the doctrinal aspect to a consideration of the actual attitudes and practices in the matter of worship and rites, we again find similar excesses and aberrations on the part of earlier Ummahs. On the-one hand, we see their religious scholars misinterpreting or changing the injunctions of their Shari'ah and even distorting the Sacred Books for a few pieces of silver, and inventing all kinds of ruses to get rid of divinely ordained rites; on the other hand, we find people giving up the world altogether, imprisoning themselves in monastic cells, refusing to accept their share in the blessings of the physical world which Allah has not only granted to man but the enjoyment of which also He has permitted, and, in short, believing that imposing hardships on oneself carries the highest merit and is in itself an act of worship par excellence. The history of Islamic Ummah, on the contrary, presents a totally different picture. On the one hand, it has never adopted monasticism as the supreme form of religious life - in fact, Islam forbids such an attitude. On the other hand, through its readiness to sacrifice property and life, even children and all for the sake of the commandments of Allah and His Prophet ﷺ ، the Ummah established its sway even politically over a considerable area of the world. It has demonstrated in its practice as no other Ummah has that religion is meant to be put into action in the market- places and the halls of power as much as in the mosques and the contemplative retreats. It is the Islamic Umniah which has shown the world how the poor in spirit can move about in the robes of kings, and the kings in spirit conceal themselves in the garb of beggars - all because the king as well as the beggar knows that the greatest dignity lies in being the servant of Allah.In the sphere of human and social relations too, the earlier Ummahs have in their behaviour been guilty of excess in one way or another. On the one hand, we see an indifference to human rights and particularly an utter disregard of the rights of women, and, in general, a pursuit of individual interests and desires irrespective of the question of right and wrong. On the other hand, we have the display of an exaggerated sentimentality which forbids the eating of animal flesh, in spite of Allah having made it lawful, and which frowns upon the killing of an insect even accidentally. It was the Islamic Ummah and its Shari'ah which established an equilibrium and a just order in the field of human relations. On the other hand, it set down a clear code of human rights, extended them to women as well, and prescribed that not only in times of peace but on the battle-field itself the enemies too must enjoy certain inalienable rights. On the other hand, it clearly demarcated every right and every duty, and put down every act of falling back from the prescribed mark or exceeding it as a crime. The Islamic Shari'ah also taught that one should try to fulfill all of one's obligations towards others, but if one saw one's own rights suffer, one should exercise patience and forgiveness.In the economic sphere too, the other Ummahs have been a prey to excesses of different kinds. For example, in our own age we have, on the one hand, the Capitalist system which pays no heed to the distinction between the lawful and the unlawful, and is totally blind to the welfare of the people, but exalts the amassing of wealth as the highest virtue; on the other hand are certain economic systems which have no respect for personal property. In actual fact, the essence of these two hostile systems is the same - the pursuit of worldly things as the be-all and the end-all of human life. Contrary to this, the Islamic Shari'ah brings the conflicting elements into an equilibrium, giving to each its proper place. On the one hand, it does not allow the amassing of wealth to be made the ultimate end of man's effort, nor does it make human dignity depend on the considerations of money or rank or office. On the other hand, it promulgates certain principles for the distribution of wealth in a balanced manner so that no member of a society should be deprived of the basic necessities of life, nor should an individual or a group appropriate all the available wealth. The things which can be shared in common by all the members of a society have been entrusted to public or joint control, while in certain specific things the right to private property has been fully respected. It made a clear-cut distinction between lawful (Halal حلال ) possessions and unlawful (Haram حرام ) possessions, insisting on the spiritual merit of lawful possessions and laying down the rules for making use of them.Injunctions and related considerations(1) According to the present verse, Allah has made the Islamic Ummah an equitable and just, and hence a trustworthy community, "so that" it may be qualified to bear witness. From this we infer the legal principle that one who is not ` Adil عادل (trustworthy - as defined by the Shari'ah) cannot be acceptable as a witness in a court of law.(2) According to al-Qurtubi, this verse establishes Ijma`: (اجمع), or the consensus of the Islamic Ummah, as one of the four deciding agencies in the matter of legislation. For, the very fact that Allah Himself has accepted this Ummah as a trustworthy witness as against the other traditional communities, shows that the consensus of this Ummah is a deciding factor in legislative matter, and that it is necessary (Wajib) to act upon it. Thus, the consensus of the blessed Companions has to be accepted by their successors, and that of the latter by the next generation.According to Al-Tafsir al-Mazhari, this verse establishes the principle that the deeds and actions of this Ummah which have been approved by a consensus are all of them commendable, for, if one were to admit the possibility of a consensus on an error, the Ummah cannot be characterized as being moderate and just.Imam al-Jassas adds that the dependability of the consensus is not particular to the time of the Holy Prophet or of the blessed Companions, but that the consensus of the Muslims in any age whatsoever is equally trustworthy, for this verse is addressed to the whole Ummah which includes not only the contemporaries of the Holy Prophet ﷺ but also the succeeding generations of Muslims upto the Day of Judgment. Thus, the Muslims living in any age whatsoever qualify as the witnesses of Allah whose agreement on a certain point becomes a deciding factor in matters of legislation, and who cannot arrive at a consensus on anything which should constitute an error or a deviation.4242. Let us not, however, forget that consensus or Ijma' in this context does not at all imply a sort of referendum on the basis of adult franchise, but means the agreement of a majority of such scholars as fulfil the necessary conditions for pronouncing a judgment in the matters of the Shari'ah - that is to say, those who possess the authority to exercise Ijtihad. It goes without saying that once a consensus of this kind has been arrived at in any matter, the majority of the Ummah accepts it, and holds by it.The History of the Qiblah قبلہThere is some difference of opinion among the blessed Companions and their Successors as to whether it was the Baytullah بیت اللہ at Makkah or the "Baytul-Maqdis بیت المقدس " at Jerusalem which was appointed as the Qiblah قبلہ ، when the five daily prayers were made obligatory in Makkah al-Mukarramah مکہ المکرمہ before the Hijrah ھجرہ (the migration of the Holy Prophet ﷺ from Makkah to Madinah). According to the blessed Companion ` Abdullah ibn ` Abbas ؓ ، the first Qiblah قبلہ was the Baytul-Maqdis بیت المقدس ، and continued to be so even after the Hijrah for some sixteen or seventeen months, and it was only then that Allah commanded that the Baytullah بیت اللہ be taken as the Qiblah قبلہ . However, the practice of the Holy Prophet ﷺ at Makkah was that he used to offer his prayers between al-Hajar al-Aswad الھجر الاسود ("the Black Stone" ) and al-Rukn al-Yamaniy رکن یمانی ("the corner facing Yemen" ) so that his face should be turned towards the Baytullah بیت اللہ and the Baytul-Maqdis بیت المقدس both at the same time. But this was no longer possible when he migrated to Madinah, and hence his keen desire that the Baytullah بیت اللہ be appointed as the new Qiblah. (Ibn xathir) But other Companions ؓ are of the view that when the five daily prayers were made obligatory at Makkah, it was the Baytullah بیت اللہ which served as the Qiblah قبلہ for the Muslims as it had for Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) . As long as the Holy Prophet ﷺ stayed at Makkah, he continued to observe this Qiblah قبلہ . But after the Hijrah, Allah ordained a change in the orientation, and the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ ، which it continued to be for sixteen or seventeen months. Then came a new commandment, and the Baytullah بیت اللہ was restored as the Qiblah قبلہ .Al-Qurtubi, relying on the authority of Abu ` Amr, prefers the second view to the first. The raison d'etre of these changes of orientation has been explained like this. When the Holy Prophet ﷺ came to Madinah, he had to deal with the Jews, and in order to familiarize them with Islam he adopted their Qiblah قبلہ under divine commandment. But, by and by it became evident that a stubborn people like the Jews would not easily give up their hostility to Islam. So, Allah allowed him to go back to the original Qiblah قبلہ ، which, being the Qiblah قبلہ of his forefathers, Sayyidna Ibrahim and Sayyidna Ismail (علیہما السلام) was naturally dearer to him. In fact, the mosque of Sayyidna Salih (علیہ السلام) was oriented towards the Baytullah بیت اللہ ، as is shown by an incident reported by al-Qurtubi from Abu al-'Aliyah al-Riyahi. The latter once had a debate with a Jew concerning the orientation adopted by Sayyidna Musa (علیہ السلام) (Moses)The Jew insisted that the great prophet turned in his prayers towards the Sakhrah, The Dome of the Rock in the Sacred Mosque at Jerusalem, while Abu al-` Aliyah maintained that he stood near the Sakhrah صخرہ ، but his face was turned towards the Baytullah بیت اللہ . Finally, the latter suggested that the dispute could be decided by having a look at the mosque of Sayyidna Salih (علیہ السلام) situated on a hill below the Baytul-Maqdis بیت المقدس . And, on visiting the mosque, they found that it was oriented towards the Baytulla بیت اللہ .Now, according to those who prefer the first of the two views, the raison d'etre was that it was necessary at Makkah to differentiate the Muslims from the idol-worshippers and to emphasize the distinction between the two, and hence the Baytul-Maqdis بیت المقدس was appointed as the Qiblah قبلہ of the Muslims instead of the Baytullah بیت اللہ which was at that time the Qiblah قبلہ of the mushrikin مشرکین . Then, after the Hijrah ھجرہ ، there arose a new need at Madinah - that of highlighting the distinction between the Muslims and the Jews. So, the Qiblah قبلہ of the Jews was given up, and the Baytullah بیت اللہ was adopted as the Qiblah قبلہ of the Muslims.On account of the difference between these two views, the phrase the Qiblah قبلہ which you used to observe" has also been interpreted in two ways. On the basis of the first view, "the Qiblah قبلہ " referred to in the present verse can only be the Baytul-Maqdis بیت المقدس which was the first and earlier Qiblah قبلہ ; on the basis of the second, it can also be the Ka'bah کعبہ which was the earliest and the first Qiblah قبلہ . Anyhow, the real import of the verse remains the same in either case - the commandment with regard to the change in orientation is a test of the faith of those who claim to be the followers of the Holy Prophet ﷺ ، which would openly demonstrate the distinction between those who are genuinely obedient to Allah and His Messenger ﷺ ، and those who follow their individual opinion. History records that after this verse had been revealed, those who were weak in their faith, or were just hypocrites, forsook Islam, and even accused the Holy Prophet ﷺ of having gone back to the ways of his own people - that is, of the mushrikin مشرکین .Injunctions and related considerations(1) The present verse shows that sometimes an injunction based on the Sunnah, or the Tradition of the Holy Prophet ﷺ is abrogated by the Holy Qur'an. As Imam al-Jassas points out in his "Ahkam al-Qur'an", the Noble Qur'an does not specify that the Holy Prophet ﷺ was ever commanded, before the Hijrah ھجرہ or after, to turn in his prayers towards the Baytul-Maqdis بیت المقدس : we find the relevant evidence only in the Hadith and the Sunnah. It comes to mean that a practice which had been established by the Sunnah was abrogated by this verse of the Holy Qur'an, appointing the Baytullah بیت اللہ as the Qiblah قبلہ .(2) This verse also goes to show that the Hadith of the Messenger of Allah too, in a certain respect, cannot be delinked from the Holy Qur'an, and that the Holy Qur'an recognizes the legitimacy of those injunctions which find no mention in the Holy Qur'an but have been instituted by the Hadith alone. For, the present verse clearly states at the end that prayers which had been offered, taking the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ ، as commanded by the Holy Prophet ﷺ ، are altogether valid and acceptable to Allah.(3) This verse helps us to resolve a delicate problem in Islamic jurisprudence pertaining to the "Khabar al-Wahid" (which is a Hadith reported by one or two persons only). The question which arises in this respect is whether an injunction laid down in the Holy Qur'an, or definitely authenticated otherwise, can be abrogated by such a hadith. The Hanafi School of jurisprudence holds that it cannot, while the reports concerning this verse suggest that it can do so, if strong indications are present to establish the authenticity of such a hadith. For, al-Bukhari, Muslim and nearly all the authentic collections of the Ahadith report the following circumstances from several Companions ؓ اجمعین . When the divine commandment changing the Qiblah came down, the Holy Prophet ﷺ offered his prayers at the time of ` Asr عصر (or, according to other reports cited by Ibn Kathir, at the time of zuhr ظھر ) facing the Baytullah بیت اللہ . Some Companions, departing from the mosque, happened to pass by the mosque of the Bani Salamah tribe, and found these people offering their prayers in the direction of the Baytul-Maqdis بیت المقدس . So, they called out to inform them that the Qiblah قبلہ had now been changed, and that they had just offered their prayers along with the Holy Prophet ﷺ in the direction of the Baytullah بیت اللہ . On hearing this, those people at once changed their orientation to Baytullah بیت اللہ even in the course of the prayers. Nuwaylah Bint Muslim relates that women who were in the back row came forward, so that when the orientation had been changed, men were again in the front row and women in the back row. (Ibn Katnir) Thus the Banu Salmah tribe adopted the new Qiblah قبلہ the very same day. But the news reached Quba قبا the next day in the course of the Fajr فجر prayers - as reported by Al-Bukhari and Muslim from the blessed Companion Ibn ` Umar ؓ ، and the people of Quba قبا too turned towards the Baytullah بیت اللہ in the course of the prayers. (Ibn Kathir and Jassas)After citing these reports, Imam al-Jassas concludes:ھذا خبر صحیح مستفیض فی ایدی اھل العلم قد تلقوہ بالقبول فصار فی حیز تواتر الموجب للعلم"Although this hadith is essentially a solitary report, (that is, Al-Khabar al-Wahid), yet, having been generally accepted and also being supported by strong indication with regard to its authenticity, it has acquired the status of a hadith that has been related by a number of trustworthy reporters in an uninterrupted succession -- a fact which always leads to certitude".The Hanafi jurists agree with this conclusion. They must, however, face another question. This hadith acquired general acceptance only much later, while the news of the change in the orientation must have been conveyed to the Banu Salamah tribe and this hadith immediately without its being widely known? Al-Jassas replies that not only these people but all the Companions already knew that the Holy Prophet ﷺ wished the Baytullah بیت اللہ to be appointed as the Qiblah قبلہ and had even been praying for it, and had begun to consider it quite probable that the injunction to retain Baytul-Maqdis بیت المقدس as the Qiblah قبلہ may not remain operative in the future. In other words, the probability of a change had made the continuation of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ a bit uncertain, and not definite. In view of this element of uncertainty, the Khabar al-Wahid was considered to be quite sufficient for abrogating the earlier commandment. Otherwise, a Khabar al-Wahid cannot justifiably abrogate a definite and final injunction laid down by the Holy Qur'an.(4) The present verse helps to resolve an important problem which has been the subject of a controversy: if the 'Imam uses a microphone in leading Salah, would it be legitimate for the congregation to obey his call in their movements? If they can hear no more than the sound coming out of the loud-speaker, would it not invalidate their prayers?As we have already noted, Al-Bukhari reports a hadith from the blessed Companion ` Abdullah ibn ` Umar ؓ ، relating how the people of Quba قبا turned towards the Baytullah بیت اللہ even in the course of their prayers as soon as they heard the commandment about the change in orientation. Commenting on this incident, the great Hanafi scholar al-` Ayni says: فیہ جواز تعلیم من لیس فی الصلوۃ من ھو فیھا :"This hadith establishes the rule that a man who is not offering his prayers may teach or instruct the man who is engaged in his prayers." In another place, al-` Ayni also adds that from this hadith, al-Tahtawi has derived the rule that if a man engaged in his prayers hears the words spoken by one who is not so engaged, it does not invalidate his prayers ('Umdah al-Qari).Of course, the Hanafi jurists in general hold that if a man engaged in his prayers obeys the call of another man who is not participating in these prayers, it invalidates his prayers. What they, however, mean is that obeying someone other than Allah in the course of Salah invalidates it, but if one is actually obeying a divine commandment and the other man is acting only as a means of communicating this injunction to him, it does not invalidate the prayers at all. An example would make the point clear. If a man, joining the congregational prayers, finds that there is no room left in the first row, and that he would be the only one to stand in the second, he should, according to the jurists, pull someone back from the first row and make him join the second row along with himself. Now, on the face of it, the man who allows himself to be pulled back is obeying someone other than Allah in the course of the prayers, and this should invalidate his prayers. But, in fact, it is not so. The most authoritative book of Hanafi jurisprudence, "Al-Durr al-Mukhtar الدُر المختار ", lays down the rule that the prayers of this man are perfectly valid. As to why his prayers would not be invalidated, A1-Tahtawi (رح) explains that this man has not actually been obeying the new-comer, but following a divine commandment conveyed to him by the Holy Prophet ﷺ . Let us add that there are two different ways in which a man engaged in his prayers may obey the call of another man who is not participating with him in these prayers. (a) He may wish to please this man and to obey him, In such a case, the prayers would become invalid. (b) He obeys a commandment of the Shari'ah, conveyed to him by the other man. In this case, he is essentially obeying a divine commandment, and hence his prayers would not become invalid. (Tahtawi)This discussion should make it easy to resolve the problem about the use of a microphone by an 'Imam in leading the congregational prayers. Technical experts hold that the sound coming out of a loudspeaker is exactly the sound produced by the 'Imam امام . If it is so, there is no question of the prayers being invalid. But if we suppose that the sound transmitted by a microphone is not exactly the sound produced by the 'Imam امام ، but only an imitation of the sound, or a report of what he has been saying, even then it would be improper to suspect that the people offering their prayers have been obeying the command of the microphone. For, it is obvious enough that they have been obeying the commandment of the Holy Prophet ﷺ to follow the movements of the 'Imam امام۔ the microphone does no more than inform them that the 'Imam امام has, for example, bowed himself down or prostrated himself, and in accepting this information and following his movements, they obey the 'Imam امام and not the instrument. And it is, of course, a divine commandment which requires us to obey the 'Imam امام in the congregational prayers.(5) There is a phrase in the present verse which requires some explanation: "And Allah is not to let your faith go waste." If we take 'Imam (faith) in its usual sense, the phrase would be interpreted like this. When the Qiblah قبلہ was changed, some stupid people thought that the Muslims had forsaken Islam, and that their 'Imam امام had now become null and void. The verse assures the Muslims that Allah would not allow their 'Imam امام to go waste, and asks them not to fall prey to such senseless conjectures.On the other, on the basis of certain Ahadith, some early commentators have interpreted the word 'Imam امام in the verse to mean the Salah. According to this interpretation, Allah assures the Muslims that the commandment changing the Qiblah قبلہ would in no way affect the validity of the prayers they have been offering so far in the direction of the Baytul-Maqdis بیت المقدس - Allah would not allow these prayers to go waste, for they are valid, and have already been accepted.Al-Bukliari has reported from the Companion al-Bara’ 'Ibn ` Azib, and al-Tirmidhi from the Companion Ibn ` Abbas ؓ that when the Baytullah بیت اللہ was appointed as the Qiblah قبلہ ، people became worried about the fate of those Muslims who had been praying in the direction of the Baytul-Maqdis بیت المقدس ، but had died before having the opportunity to pray in the direction of the Baytullah بیت اللہ .

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِى ٱلسَّمَآءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَىٰهَا فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ وَإِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعْمَلُونَ

<p>The orientation to Qiblah قبلہ</p><p>This verse begins by speaking of how deeply the Holy Prophet ﷺ ،; wished that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. This inclination has been explained in different ways, but there is no real contradiction involved in these different views. For example, it has been said that before prophethood was conferred on him, he used to follow, out of the impulsion of his own nature, the way of Sayyidna Ibrahim ؓ (Araham) , and that when he began to receive the Revelation, the Holy Qur'an itself designated his Shari'ah as being in total accord with the Abrahamic Way. Moreover, the Qiblah قبلہ of Sayyidna Ibrahim (علیہ السلام) as well as that of Sayyidna Ismail (علیہ السلام) ، had been the Ka'bah کعبہ . So, it was quite in the nature of things for him to wish that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. An additional factor was that the Arab tribes, in spite of being associators, at least claimed to be the followers of the Abrahamic Way, and acknowledged the Ka'bah کعبہ as their Qiblah قبلہ in contradiction to the Jews. Once the Ka'bah کعبہ had been made the Qiblah قبلہ of the Muslims, the Arabs could be expected to find Islam more acceptable. As. for the hope that the adoption of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ would bring the Jews closer to Islam, it had been dashed by the events of the last sixteen or seventeen months, for the hostility of the Jews to Islam, fed by their vanity, had only been growing more intense.</p><p>Whatever be the motive, the Holy Prophet was very keen to see the Ka'bah appointed as the Qiblah. Now, prophets are as close to Allah as man can ever be, and this exalted station teaches them to observe a very strict spiritual etiquette - they never submit a request before Allah until and unless they have received the permission to do so. This principle leads us to believe that the Holy Prophet had already been allowed to pray for his wish to be fulfilled, and that he hoped his prayer would be granted. So, he used to turn his face again and again to the sky, anxiously waiting for an angel to appear and bring the injunction he had been wishing for.</p><p>In the present verse, Allah describes this state of the Holy Prophet in an appreciative manner, and promises to assign him a Qiblah that he would like. Immediately after the promise, there follows the commandment: فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ : .Now turn your face in the direction of the Sacred Mosque." Here we find a manifestation of the subtle workings of divine grace - the Holy Prophet ﷺ was, to begin with, granted the joy of hearing a promise made, and, immediately after, the greater joy of seeing the promise fulfilled. (Qurtubi, Jassas and Mazhari)</p><p>Injunctions and related considerations</p><p>As we have explained earlier, Allah is not confined to any direction or dimension و لِلَّـهِ الْمَشْرِ‌قُ وَالْمَغْرِ‌بُ : "And the East and the West both belong to Allah." (2:115) But in order to institute a communal unity among the Muslims scattered all over the world, Divine Wisdom thought fit to assign them a particular and definite orientation which could serve as a visible symbol of that unity. Now, this orientation could have as easily been provided by the Baytul-Maqdis بیت المقدس . But the Ka'bah کعبہ was finally chosen as the Qiblah قبلہ in accordance with the wish of the Holy Prophet ﷺ ، and the injunction was announced in the present verse. The situation required that the Holy Qur'an should use the phrase: 'Turn your face toward the Ka'bah کعبہ ، or toward the Baytullah بیت اللہ .' But we actually find the Holy Qur'an saying: "Turn your face in the direction of Al-Masjid al-Haram المسجد الحرام ." This particular mode of expression helps to clarify several important questions with regard to the Qiblah قبلہ .</p><p>Although, the Qiblah قبلہ ، to be precise, is the Baytullah بیت اللہ ، which is known as the Ka'bah کعبہ ، yet it is obvious that one can turn exactly towards the Baytullah بیت اللہ only so long as one can see it with one's own eyes, and that for those who live at some distance and cannot see it directly, it would be too rigorous an obligation to fulfill, if they were required to turn exactly towards the Baytullah بیت اللہ - in the case of distant towns, an exact orientation would be difficult and uncertain even with the help of the instruments and calculations. But the Islamic Shari'ah always aims at making things easy for people. So, the Holy Qur'an has designated as the Qiblah قبلہ ، not the Baytullah بیت اللہ or the Ka'bah کعبہ ، but Ali-Masjid al-Haram المسجد الحرام which covers a much wider area, and in the direction of which it is easy to turn even for those who live in far off places.</p><p>Then, a greater facility has been provided by the use of the word Shatr شطر . This Arabic word signifies "the half of a thing", or the direction in which a thing lies." According to the consensus of the commentators, here the word has been used in the second sense. So, the word itself points to the rule that in the case of places which are far from Makkah it is not even necessary for the prayers to be valid that one should turn exactly towards Al-Masjid al-Harm المسجد الحرام۔ for, it is quite sufficient to turn only "in the direction" of the Sacred Mosque, as the Holy Qur'an itself.has indicated. (Al-Bahr al-Muhit)</p><p>Let us give an example to make the rule as clear as possible. For countries which lie to the East of Makkah (e.g. Pakistan or India), the direction of Al-Masjid al-Haram المسجد الحرام means the West. So, if one turns towards the West, one's prayers would be valid enough. Since the point at which the sun sets in the summer is different from that where it sets in the winter, the Fuqaha' (the Muslim jurists) have decided that for the purposes of Salah in such countries, the West (the direction of the Qiblah قبلہ in this case) lies in between these two points. In mathematical terminology it means that an area covering 48 degrees between these two points is to be taken as being the direction of the Qiblah قبلہ . That is to say, even if one inclines 24 degrees to the right or to the left of the point at which Al-Masjid al-Hamm al-Haram المسجد الحرام is situated, one would still be considered to be praying in the right direction, and one's prayers would be quite valid. (For details, see "shark al-Chaghmini, ch. IV)</p><p>This discussion should be enough to expose the ignorance and muddle-headedness of those who, finding a slight deviation of two or three degrees in the orientation of some mosques in Pakistan and India, have pronounced the prayers offered in these mosques to be null and void. Such baseless opinions only betray the desire on their part to produce confusion and bickering among the Muslims. Let us not forget that the Islamic Shari'ah is meant for all men and for all the countries of the world, and will last till the Day of Judgment. Hence, the injunctions of the Shari'ah pertaining to all the spheres of human life have been made easy to practise, so that Muslims living in far flung hamlets, mountains, forests or islands may act upon them only on the basis of their own observation and experience, without needing the help of scientific instruments or mathematical calculations. Thus, people living to the East of Makkah may take an area covering 48 degrees as their Qiblah قبلہ - a deviation of five or ten degrees would not affect the validity of their prayers in any way. This has been made quite clear by a hadith reported by al-Tirmidhi from the blessed Companion Abu Hurayrah ؓ which says: ما بین المشرق و المغرب قبلہ : "The Qiblah lies between the East and the West." This hadith is actually addressed to the people of Madinah whose Qiblah قبلہ lies, to be precise, in the direction of the South somewhere between the East and the West, but, in effect, the hadith provides an explanation of the phrase "'in the direction of Al-Masjid al-Haram" المسجد الحرام . This is the general principle; one should, however, make an effort to ensure, in laying down the foundation of a mosque, that the orientation towards the Baytullah بیت اللہ is as exact as possible. The successors of the Blessed Companions and the generations following them had adopted a very simple method for determining the correct orientation: If there was a mosque built by the blessed Companions present in a town, the neighbouring mosques were given the same orientation, and these in their turn used to serve as the models for the mosques in the villages or towns in the region concerned, thus setting up a chain which went on prolonging itself. Consequently, the method of determining the Qiblah in places far off from Makkah has always been this: If an old mosque is present in the vicinity, the new mosques should conform to its orientation, for in so many towns it is the blessed Companions themselves or their successors who have built mosques and determined their orientation which has been followed by later generations.</p><p>To conclude, the mosques which have so far been built are quite sufficient for the purpose of determining the orientation, and it is not proper to raise unnecessary objections and doubts in this respect - the Shari'ah actually disapproves of such attempts at leading Muslims into perplexity. For, such a perplexity may sometimes have the consequence of making people suspect that in so far as the blessed Companions, their successors or the generality of Muslims have not been able to determine a mathematically correct orientation, their prayers have not been valid. Such a thought is not only false, but also betrays the insolence of the man who can harbour it. It is in view of this that Ibn Rajab, the famous Hanbali scholar of the 8th century A.H., disapproves of the use of astronomical instruments and complex mathematical calculations for the purpose of fixing the orientation. He writes:</p><p>و اما علم التیسیر فاذا تعلم منہ ما یحتاج الیہ للاستھداء و معرفۃ القبلۃ والطرق کان جایزاً عند الجمھور ومازاد علیہ فلا حاجۃ الیہ و ھویشغل عماھواھم منہ وربماادی التدقیق فیہ الی اساءۃ الظن بمحاریب المسلمین فی امصارھم کما وقع فی ذلک کثیرمن اھل ھذا العلم قدیماًوحدیثاً وذلک یقحی الی اعتقادخطاًالصحابہ والتابعین فی صلواتھمفی کثیر من المصار وھوباطل وقدانکرالامام احمدالاستدلال بالجدی وقال انما وردمابین المشرق والمغرب قبلہ</p><p>"As for the science of astronomy, it is legitimate, according to the ` Ulama علما ' in general, to acquire it for its being helpful in de termining the Qiblah قبلہ or in finding one's way in a journey or the directions of the roads. A greater knowledge than this is not at all necessary (according to the Shari'ah), for that may lead one to neglect more important things, and an indulgence in complex calculations may sometimes produce vile doubts about the mosques of Muslims in their towns - a weakness to which the amateurs of such sciences are all too prone. It may even lead one to believe that the prayers of the blessed Companions and their successors in certain towns had been in-valid - a belief which is totally false. For this reason, Imam Ahmad ibn Hanbal has forbidden the Pole-Star to be taken into consideration for determining the orientation, on the ground that the hadith says no more than that the Qiblah قبلہ lies between the East and the West."</p><p>As for deserted regions, forests or new settlements, etc. where no earlier mosques are to be found, the Shari` ah lays down this rule on the basis of the practice of the blessed Companions and their successors: in such places one should arrive at an approximate determination of the Qiblah قبلہ with the help of the Sun, the Moon and Pole-Star, these being the phenomena with which everyone is familiar enough; and if one still suspects some slight deviation, one should ignore it. For, according to al-Bada'i`, the authoritative work on Islamic jurisprudence, in places far off from Makkah, an approximately correct orientation, chosen on the basis of such general indications, stands for the Ka'bah کعبہ ، and all the injunctions pertaining to the Qiblah apply to the orientation selected in this manner. The Shari` ah provides many illustrations of the basic principle involved here. For example, sleep is taken to stand for the passing of wind, and invalidates the Wudu وضو (the prescribed ablution); or, a journey is taken to represent hardship, even when an actual journey does not involve it, and a man who is in the course of any kind of a journey is given all the concessions allowed by the Shari` ah to a traveler. The principle requires that an orientation determined on the basis of general and familiar indications should be accepted as the Qiblah قبلہ . The great scholar known as "Allama Bahr al-'Ulum" lays down the rule thus in his " Rasa'il al-Ark-an":</p><p>والشروط وقوع المسامتۃ علی حسب مایری المصلی ونحن غیرمامورین بالمسامتۃ علی مایحکم بہ اللالات الرصدیۃ ولھذا افتوا ان الانحراف المفسدان یتجاوز المشارق و المغارب</p><p>The only condition necessary to be fulfilled in turning to-wards the Qiblah قبلہ is that the man offering his prayers should be duly convinced that his face is turned in the direction of the Ka'bah کعبہ . The Shari` ah does not compel us to adopt exactly the orientation which can be obtained only with the help of astronomical instruments. So the 'Ulama عُلما in general have come to the conclusion that a deviation invalidates the prayers only when the difference is as great as between the East and the West."</p><p>Those interested in a detailed discussion of the subject may consult my book in Urdu, "Simt-e-Qiblah سمت القبلہ ".</p>

The orientation to Qiblah قبلہThis verse begins by speaking of how deeply the Holy Prophet ﷺ ،; wished that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. This inclination has been explained in different ways, but there is no real contradiction involved in these different views. For example, it has been said that before prophethood was conferred on him, he used to follow, out of the impulsion of his own nature, the way of Sayyidna Ibrahim ؓ (Araham) , and that when he began to receive the Revelation, the Holy Qur'an itself designated his Shari'ah as being in total accord with the Abrahamic Way. Moreover, the Qiblah قبلہ of Sayyidna Ibrahim (علیہ السلام) as well as that of Sayyidna Ismail (علیہ السلام) ، had been the Ka'bah کعبہ . So, it was quite in the nature of things for him to wish that the Ka'bah کعبہ be appointed as the Qiblah قبلہ of the Muslims. An additional factor was that the Arab tribes, in spite of being associators, at least claimed to be the followers of the Abrahamic Way, and acknowledged the Ka'bah کعبہ as their Qiblah قبلہ in contradiction to the Jews. Once the Ka'bah کعبہ had been made the Qiblah قبلہ of the Muslims, the Arabs could be expected to find Islam more acceptable. As. for the hope that the adoption of the Baytul-Maqdis بیت المقدس as the Qiblah قبلہ would bring the Jews closer to Islam, it had been dashed by the events of the last sixteen or seventeen months, for the hostility of the Jews to Islam, fed by their vanity, had only been growing more intense.Whatever be the motive, the Holy Prophet was very keen to see the Ka'bah appointed as the Qiblah. Now, prophets are as close to Allah as man can ever be, and this exalted station teaches them to observe a very strict spiritual etiquette - they never submit a request before Allah until and unless they have received the permission to do so. This principle leads us to believe that the Holy Prophet had already been allowed to pray for his wish to be fulfilled, and that he hoped his prayer would be granted. So, he used to turn his face again and again to the sky, anxiously waiting for an angel to appear and bring the injunction he had been wishing for.In the present verse, Allah describes this state of the Holy Prophet in an appreciative manner, and promises to assign him a Qiblah that he would like. Immediately after the promise, there follows the commandment: فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ : .Now turn your face in the direction of the Sacred Mosque." Here we find a manifestation of the subtle workings of divine grace - the Holy Prophet ﷺ was, to begin with, granted the joy of hearing a promise made, and, immediately after, the greater joy of seeing the promise fulfilled. (Qurtubi, Jassas and Mazhari)Injunctions and related considerationsAs we have explained earlier, Allah is not confined to any direction or dimension و لِلَّـهِ الْمَشْرِ‌قُ وَالْمَغْرِ‌بُ : "And the East and the West both belong to Allah." (2:115) But in order to institute a communal unity among the Muslims scattered all over the world, Divine Wisdom thought fit to assign them a particular and definite orientation which could serve as a visible symbol of that unity. Now, this orientation could have as easily been provided by the Baytul-Maqdis بیت المقدس . But the Ka'bah کعبہ was finally chosen as the Qiblah قبلہ in accordance with the wish of the Holy Prophet ﷺ ، and the injunction was announced in the present verse. The situation required that the Holy Qur'an should use the phrase: 'Turn your face toward the Ka'bah کعبہ ، or toward the Baytullah بیت اللہ .' But we actually find the Holy Qur'an saying: "Turn your face in the direction of Al-Masjid al-Haram المسجد الحرام ." This particular mode of expression helps to clarify several important questions with regard to the Qiblah قبلہ .Although, the Qiblah قبلہ ، to be precise, is the Baytullah بیت اللہ ، which is known as the Ka'bah کعبہ ، yet it is obvious that one can turn exactly towards the Baytullah بیت اللہ only so long as one can see it with one's own eyes, and that for those who live at some distance and cannot see it directly, it would be too rigorous an obligation to fulfill, if they were required to turn exactly towards the Baytullah بیت اللہ - in the case of distant towns, an exact orientation would be difficult and uncertain even with the help of the instruments and calculations. But the Islamic Shari'ah always aims at making things easy for people. So, the Holy Qur'an has designated as the Qiblah قبلہ ، not the Baytullah بیت اللہ or the Ka'bah کعبہ ، but Ali-Masjid al-Haram المسجد الحرام which covers a much wider area, and in the direction of which it is easy to turn even for those who live in far off places.Then, a greater facility has been provided by the use of the word Shatr شطر . This Arabic word signifies "the half of a thing", or the direction in which a thing lies." According to the consensus of the commentators, here the word has been used in the second sense. So, the word itself points to the rule that in the case of places which are far from Makkah it is not even necessary for the prayers to be valid that one should turn exactly towards Al-Masjid al-Harm المسجد الحرام۔ for, it is quite sufficient to turn only "in the direction" of the Sacred Mosque, as the Holy Qur'an itself.has indicated. (Al-Bahr al-Muhit)Let us give an example to make the rule as clear as possible. For countries which lie to the East of Makkah (e.g. Pakistan or India), the direction of Al-Masjid al-Haram المسجد الحرام means the West. So, if one turns towards the West, one's prayers would be valid enough. Since the point at which the sun sets in the summer is different from that where it sets in the winter, the Fuqaha' (the Muslim jurists) have decided that for the purposes of Salah in such countries, the West (the direction of the Qiblah قبلہ in this case) lies in between these two points. In mathematical terminology it means that an area covering 48 degrees between these two points is to be taken as being the direction of the Qiblah قبلہ . That is to say, even if one inclines 24 degrees to the right or to the left of the point at which Al-Masjid al-Hamm al-Haram المسجد الحرام is situated, one would still be considered to be praying in the right direction, and one's prayers would be quite valid. (For details, see "shark al-Chaghmini, ch. IV)This discussion should be enough to expose the ignorance and muddle-headedness of those who, finding a slight deviation of two or three degrees in the orientation of some mosques in Pakistan and India, have pronounced the prayers offered in these mosques to be null and void. Such baseless opinions only betray the desire on their part to produce confusion and bickering among the Muslims. Let us not forget that the Islamic Shari'ah is meant for all men and for all the countries of the world, and will last till the Day of Judgment. Hence, the injunctions of the Shari'ah pertaining to all the spheres of human life have been made easy to practise, so that Muslims living in far flung hamlets, mountains, forests or islands may act upon them only on the basis of their own observation and experience, without needing the help of scientific instruments or mathematical calculations. Thus, people living to the East of Makkah may take an area covering 48 degrees as their Qiblah قبلہ - a deviation of five or ten degrees would not affect the validity of their prayers in any way. This has been made quite clear by a hadith reported by al-Tirmidhi from the blessed Companion Abu Hurayrah ؓ which says: ما بین المشرق و المغرب قبلہ : "The Qiblah lies between the East and the West." This hadith is actually addressed to the people of Madinah whose Qiblah قبلہ lies, to be precise, in the direction of the South somewhere between the East and the West, but, in effect, the hadith provides an explanation of the phrase "'in the direction of Al-Masjid al-Haram" المسجد الحرام . This is the general principle; one should, however, make an effort to ensure, in laying down the foundation of a mosque, that the orientation towards the Baytullah بیت اللہ is as exact as possible. The successors of the Blessed Companions and the generations following them had adopted a very simple method for determining the correct orientation: If there was a mosque built by the blessed Companions present in a town, the neighbouring mosques were given the same orientation, and these in their turn used to serve as the models for the mosques in the villages or towns in the region concerned, thus setting up a chain which went on prolonging itself. Consequently, the method of determining the Qiblah in places far off from Makkah has always been this: If an old mosque is present in the vicinity, the new mosques should conform to its orientation, for in so many towns it is the blessed Companions themselves or their successors who have built mosques and determined their orientation which has been followed by later generations.To conclude, the mosques which have so far been built are quite sufficient for the purpose of determining the orientation, and it is not proper to raise unnecessary objections and doubts in this respect - the Shari'ah actually disapproves of such attempts at leading Muslims into perplexity. For, such a perplexity may sometimes have the consequence of making people suspect that in so far as the blessed Companions, their successors or the generality of Muslims have not been able to determine a mathematically correct orientation, their prayers have not been valid. Such a thought is not only false, but also betrays the insolence of the man who can harbour it. It is in view of this that Ibn Rajab, the famous Hanbali scholar of the 8th century A.H., disapproves of the use of astronomical instruments and complex mathematical calculations for the purpose of fixing the orientation. He writes:و اما علم التیسیر فاذا تعلم منہ ما یحتاج الیہ للاستھداء و معرفۃ القبلۃ والطرق کان جایزاً عند الجمھور ومازاد علیہ فلا حاجۃ الیہ و ھویشغل عماھواھم منہ وربماادی التدقیق فیہ الی اساءۃ الظن بمحاریب المسلمین فی امصارھم کما وقع فی ذلک کثیرمن اھل ھذا العلم قدیماًوحدیثاً وذلک یقحی الی اعتقادخطاًالصحابہ والتابعین فی صلواتھمفی کثیر من المصار وھوباطل وقدانکرالامام احمدالاستدلال بالجدی وقال انما وردمابین المشرق والمغرب قبلہ"As for the science of astronomy, it is legitimate, according to the ` Ulama علما ' in general, to acquire it for its being helpful in de termining the Qiblah قبلہ or in finding one's way in a journey or the directions of the roads. A greater knowledge than this is not at all necessary (according to the Shari'ah), for that may lead one to neglect more important things, and an indulgence in complex calculations may sometimes produce vile doubts about the mosques of Muslims in their towns - a weakness to which the amateurs of such sciences are all too prone. It may even lead one to believe that the prayers of the blessed Companions and their successors in certain towns had been in-valid - a belief which is totally false. For this reason, Imam Ahmad ibn Hanbal has forbidden the Pole-Star to be taken into consideration for determining the orientation, on the ground that the hadith says no more than that the Qiblah قبلہ lies between the East and the West."As for deserted regions, forests or new settlements, etc. where no earlier mosques are to be found, the Shari` ah lays down this rule on the basis of the practice of the blessed Companions and their successors: in such places one should arrive at an approximate determination of the Qiblah قبلہ with the help of the Sun, the Moon and Pole-Star, these being the phenomena with which everyone is familiar enough; and if one still suspects some slight deviation, one should ignore it. For, according to al-Bada'i`, the authoritative work on Islamic jurisprudence, in places far off from Makkah, an approximately correct orientation, chosen on the basis of such general indications, stands for the Ka'bah کعبہ ، and all the injunctions pertaining to the Qiblah apply to the orientation selected in this manner. The Shari` ah provides many illustrations of the basic principle involved here. For example, sleep is taken to stand for the passing of wind, and invalidates the Wudu وضو (the prescribed ablution); or, a journey is taken to represent hardship, even when an actual journey does not involve it, and a man who is in the course of any kind of a journey is given all the concessions allowed by the Shari` ah to a traveler. The principle requires that an orientation determined on the basis of general and familiar indications should be accepted as the Qiblah قبلہ . The great scholar known as "Allama Bahr al-'Ulum" lays down the rule thus in his " Rasa'il al-Ark-an":والشروط وقوع المسامتۃ علی حسب مایری المصلی ونحن غیرمامورین بالمسامتۃ علی مایحکم بہ اللالات الرصدیۃ ولھذا افتوا ان الانحراف المفسدان یتجاوز المشارق و المغاربThe only condition necessary to be fulfilled in turning to-wards the Qiblah قبلہ is that the man offering his prayers should be duly convinced that his face is turned in the direction of the Ka'bah کعبہ . The Shari` ah does not compel us to adopt exactly the orientation which can be obtained only with the help of astronomical instruments. So the 'Ulama عُلما in general have come to the conclusion that a deviation invalidates the prayers only when the difference is as great as between the East and the West."Those interested in a detailed discussion of the subject may consult my book in Urdu, "Simt-e-Qiblah سمت القبلہ ".

وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُوا۟ قِبْلَتَكَ وَمَآ أَنتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم مِّنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ إِنَّكَ إِذًا لَّمِنَ ٱلظَّٰلِمِينَ

<p>In continuing the discussion on the subject of the Qiblah قبلہ ، or the divinely-ordained orientation, the present verse provides yet another instance of the maliciousness of the People of the Book اھل کتاب . It is not that they demand solid and convincing arguments in order to be able to accept the new injunction with regard to the Qiblah قبلہ : it is sheer stubbornness which does not allow them to give their assent, and no proof in the world, declares the Holy Qur'an, is ever going to satisfy them. In fact, their two groups display an equal malice even towards each other - the Jews have adopted the Baytul-Maqdis as their Qiblah قبلہ ، while the Christians have chosen the East, and each group rejects the Qiblah of the other. On the other hand, the Holy Prophet , cannot accept either of these two orientations, for the new Qiblah قبلہ of the Muslims - the Baytullah بیت اللہ - has been instituted by a divine commandment, and is never going to be abrogated. So, there is no likelihood of an agreement between the People of the Book and the Muslims in this matter. The Baytul-Maqdis بیت المقدس ، no doubt, had once been instituted by a divine commandment, but that commandment has now been abrogated. Anyone who follows an abrogated injunction, and ignores the new in-junction which has replaced the earlier one, is actually disobeying Allah, and acting upon his individual opinion and personal desire. Naturally, it is impossible for the Holy Prophet g to follow the desires of the People of the Book. But, supposing for the sake of supposition, were he to do so even after having received a definite injunction through the Wahy وحی (Revelation), he would be counted among the unjust - that is, among those who disobey divine commandments. Such a situation, however, can never arise. Being a prophet, he is essentially sin-less, and as such cannot possibly be among the unjust. From this principle it logically follows that it is impossible for him to favour the desires of the People of the Book, and to accept their Qiblah قبلہ as his own.</p><p>Let us make it quite clear that this warning is outwardly addressed to the Holy Prophet ﷺ ، but is, in fact, intended for his Ummah, which is being asked to realize fully the gravity of the sin of ignoring or disobeying the injunction which has finally established the Baytullah بیت اللہ as the Qiblah قبلہ of the Muslims.</p><p>As for the phrase, وما انت بتبع : "You are not to follow their Qiblah قبلہ ", it is meant to declare that the Baytullah بیت اللہ shall now stay as the Qiblah قبلہ upto the end of the world. Thus, the declaration refutes the scoffing allegation of the People of the Book that there was no stability in the Islamic injunctions, and that the Muslims might again adopt the Baytul-Maqdis بیت المقدس as their Qiblah قبلہ . (Al-Bahr al-Muhit)</p>

In continuing the discussion on the subject of the Qiblah قبلہ ، or the divinely-ordained orientation, the present verse provides yet another instance of the maliciousness of the People of the Book اھل کتاب . It is not that they demand solid and convincing arguments in order to be able to accept the new injunction with regard to the Qiblah قبلہ : it is sheer stubbornness which does not allow them to give their assent, and no proof in the world, declares the Holy Qur'an, is ever going to satisfy them. In fact, their two groups display an equal malice even towards each other - the Jews have adopted the Baytul-Maqdis as their Qiblah قبلہ ، while the Christians have chosen the East, and each group rejects the Qiblah of the other. On the other hand, the Holy Prophet , cannot accept either of these two orientations, for the new Qiblah قبلہ of the Muslims - the Baytullah بیت اللہ - has been instituted by a divine commandment, and is never going to be abrogated. So, there is no likelihood of an agreement between the People of the Book and the Muslims in this matter. The Baytul-Maqdis بیت المقدس ، no doubt, had once been instituted by a divine commandment, but that commandment has now been abrogated. Anyone who follows an abrogated injunction, and ignores the new in-junction which has replaced the earlier one, is actually disobeying Allah, and acting upon his individual opinion and personal desire. Naturally, it is impossible for the Holy Prophet g to follow the desires of the People of the Book. But, supposing for the sake of supposition, were he to do so even after having received a definite injunction through the Wahy وحی (Revelation), he would be counted among the unjust - that is, among those who disobey divine commandments. Such a situation, however, can never arise. Being a prophet, he is essentially sin-less, and as such cannot possibly be among the unjust. From this principle it logically follows that it is impossible for him to favour the desires of the People of the Book, and to accept their Qiblah قبلہ as his own.Let us make it quite clear that this warning is outwardly addressed to the Holy Prophet ﷺ ، but is, in fact, intended for his Ummah, which is being asked to realize fully the gravity of the sin of ignoring or disobeying the injunction which has finally established the Baytullah بیت اللہ as the Qiblah قبلہ of the Muslims.As for the phrase, وما انت بتبع : "You are not to follow their Qiblah قبلہ ", it is meant to declare that the Baytullah بیت اللہ shall now stay as the Qiblah قبلہ upto the end of the world. Thus, the declaration refutes the scoffing allegation of the People of the Book that there was no stability in the Islamic injunctions, and that the Muslims might again adopt the Baytul-Maqdis بیت المقدس as their Qiblah قبلہ . (Al-Bahr al-Muhit)

ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ

<p>Verses 144 and 145 have told us how the People of the Book اھل الکتاب knew in their hearts that a divine commandment itself had instituted the Baytullah بیت اللہ as the Qiblah قبلہ of the Muslims, and yet denied this fact in public. Now, the two present verses show that their conduct towards the Holy Prophet ﷺ was equally dishonest and malicious.</p><p>The Torah and the Evangel had already foretold the coming of the Holy Prophet ﷺ ، and set down the signs and indications which should help the people to recognize him. On the basis of the irrefutable evidence provided by their own Sacred Books, the Jews and the Christians knew him to be the promised Last Prophet ﷺ ، but many of them refused to acknowledge him as such out of sheer obstinacy.</p><p>Let us add a word or two in order to explain the simile employed here by the Holy Qur'an - that of man recognizing his own son without any doubt or ambiguity. As everyone knows, in bringing two terms into comparison with each other, a simile does not involve in this analogy all the aspects of these two terms, but only those which should be relevant to the occasion. So, in considering the present simile one should not allow one's imagination to roam far afield, and bring under discussion even those cases which happen to be illegitimate. For, the present simile intends to make a very simple and obvious point - since the son grows from infancy to manhood normally under the eyes of his parents, his face or general appearance is quite sufficient for his father to recognize him without any doubt or hesitation. The Jews and the Christians enjoyed the same kind of facility - or even certainty - in being able to recognize the Last Prophet ﷺ . So, to persist in denying him was as dishonest as refusing to recognize one's own son should normally be.</p><p>And it was just this kind of gross dishonesty that the People of the Book were indulging in. Some of them, while denying the truth themselves, even tried to keep it concealed from others, although they knew fully well that this particular truth (that is to say, the new injunction with regard to the Qiblah قبلہ) had been established by Revelation from Allah Himself.</p><p>The phrase, "The Truth is from your Lord", can also be interpreted in a general sense as providing a definition of the nature of truth - namely, that alone is truth which comes from Allah. One who has understood this fact can never allow himself to be in doubt with regard to this particular truth or to any other which has been revealed to a prophet by Allah.</p>

Verses 144 and 145 have told us how the People of the Book اھل الکتاب knew in their hearts that a divine commandment itself had instituted the Baytullah بیت اللہ as the Qiblah قبلہ of the Muslims, and yet denied this fact in public. Now, the two present verses show that their conduct towards the Holy Prophet ﷺ was equally dishonest and malicious.The Torah and the Evangel had already foretold the coming of the Holy Prophet ﷺ ، and set down the signs and indications which should help the people to recognize him. On the basis of the irrefutable evidence provided by their own Sacred Books, the Jews and the Christians knew him to be the promised Last Prophet ﷺ ، but many of them refused to acknowledge him as such out of sheer obstinacy.Let us add a word or two in order to explain the simile employed here by the Holy Qur'an - that of man recognizing his own son without any doubt or ambiguity. As everyone knows, in bringing two terms into comparison with each other, a simile does not involve in this analogy all the aspects of these two terms, but only those which should be relevant to the occasion. So, in considering the present simile one should not allow one's imagination to roam far afield, and bring under discussion even those cases which happen to be illegitimate. For, the present simile intends to make a very simple and obvious point - since the son grows from infancy to manhood normally under the eyes of his parents, his face or general appearance is quite sufficient for his father to recognize him without any doubt or hesitation. The Jews and the Christians enjoyed the same kind of facility - or even certainty - in being able to recognize the Last Prophet ﷺ . So, to persist in denying him was as dishonest as refusing to recognize one's own son should normally be.And it was just this kind of gross dishonesty that the People of the Book were indulging in. Some of them, while denying the truth themselves, even tried to keep it concealed from others, although they knew fully well that this particular truth (that is to say, the new injunction with regard to the Qiblah قبلہ) had been established by Revelation from Allah Himself.The phrase, "The Truth is from your Lord", can also be interpreted in a general sense as providing a definition of the nature of truth - namely, that alone is truth which comes from Allah. One who has understood this fact can never allow himself to be in doubt with regard to this particular truth or to any other which has been revealed to a prophet by Allah.

ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ

وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ أَيْنَ مَا تَكُونُوا۟ يَأْتِ بِكُمُ ٱللَّهُ جَمِيعًا إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

<p>The change of Qiblah</p><p>The question of religious orientation being of the highest significance for an Ummah (or a traditional community), these verses continue and enlarge upon the theme of the Qiblah, and lay down further raisons d'etre for the change.</p><p>It is, the commentators point out, an observable fact that every traditional community has had a religious orientation of its own, whether appointed by Allah or chosen by itself. This being so, why should anyone object, or wonder that Allah has appointed for the Islamic Ummah a Qiblah قبلہ peculiar to it? After all, it is a regular and distinct Tradition in its own right - in fact, the last of all Traditions, which makes it all the more necessary that it must have a distinct Qiblah. Anyhow, once the divine commandment has been promulgated, the Muslims need not worry about the objections or the ridicule of others, but should, above all, concern themselves with the performance of good deeds (as defined by Allah and His Prophet ﷺ). They should, indeed, give up fruitless controversies and strive to excel in good deeds, for they have to appear before Allah on the Day of Judgment when they will be rewarded or punished according to their deeds. The raison d'etre laid down in this verse requires that the Muslims should, whether staying at home or travelling, turn their faces in the direction of Al-Masjid al-Harm المسجد الحرام ، for that undoubtedly is the Qiblah قبلہ appointed for them by divine commandment. It is obligatory for them to obey this as well as any other commandment, bearing in mind that Allah is not unaware of what men do.</p><p>In repeating this commandment, Verse 150 adds a third raison d'etre. The Torah and the evangel had indicated that the promised Last Prophet ﷺ would have the Ka'bah کعبہ as his Qiblah المسجد الحرام . If the Muslims continued to pray with the Baytul-Maqdis بیت المقدس as their Qiblah قبلہ ، the opponents of Islam would have found an argument to justify their denial of the Holy Prophet ﷺ . But the new commandment with regard to the Qiblah قبلہ takes away the ground from under their feet, and at least the just ones among them can no longer raise this kind of objection. Of course, the stubborn and malignant ones would still carp - they would start saying that it was the Baytul-Maqdis بیت المقدس ، and not the Ka'bah کعبہ ، which had been the Qiblah قبلہ of the earlier prophets, and that the adoption of the Ka'bah کعبہ constituted an infringement of the established prophetic tradition. But the Muslims need not worry about defending Islam against such baseless objections, for the only thing which can be harmful to them is not the hostility of men but the disobedience to or disregard of divine commandments. So, in Verse 150, Allah asks the Muslims to fear, not the enemies of Islam, but Him alone. This is the only way to remain true to the divine guidance they have received - namely, Islam. This steadfastness, too, is a blessing from Allah, and the blessing will appear in its perfect glory in the other world when the Muslims shall, as a reward for their faithfulness, be admitted to Paradise.</p><p>Let us note that in announcing the commandment with regard to the change in orientation, Verses 144-150 address the listeners three times in the singular number and twice in the plural. In a general way, one can say that this repetition is meant for emphasis. The commandment fixing a new Qiblah قبلہ not only provided an occasion for the glee of the opponents of Islam, but was also a very conspicuous and sudden change in the religious observances of the Muslims themselves, whose hearts would have remained perturbed without such an emphatic repetition. The reiteration also suggests that this is the final and definite decision with regard to the Qiblah قبلہ ، and that no further change can be expected in this matter.</p><p>Al-Qurtubi has, however, explained this mode of expression in such a way that the repetition becomes something more than mere emphasis, and each phrase, in being repeated, acquires a new implication. It goes without saying that the commandments in the singular number are addressed to the Holy Prophet ﷺ himself, and those in the plural to the blessed Companions and to the Muslims in general. Thus, the commandment in Verse 144 pertains to the situation of those who find themselves in Madinah or in their own home-town, whatever that might be, and is intended to make it clear that the injunction is not particular to the mosque of the Holy Prophet ﷺ but applies to every town or village and to every quarter of a town. Verse 149 repeats the commandment with the addition of the phrase "from wheresoever you set out", which shows that the injunction now refers to the state of a journey. Since a journey involves different situations - for example, unbroken travel for several days at a time, or a short or long stay somewhere in the course of the journey, Verse 150 repeats the injunction in order to cover all these situations.</p><p>Let us add that Verse 148 introduces the theme of orientation with the word Wijhatun, which lexically signifies "the thing one turns one's face to", and which has been interpreted by the blessed Companion Ibn ` Abbas ؓ as "Qiblah قبلہ " or religious orientation. In fact, the word Qiblatun itself appears in the reading of the blessed Companion Ubayy ibn Ka'b ؓ ، which leaves no ambiguity in interpreting the phrases.43</p><p>43. Before we leave the subject, let us remark that nowadays quite a good number of people, especially those with a Western formation, approach the Holy Qur'an as they do a book composed by a human author who pays due regard to what commonly passes as logic and sequential argument, and often do feel embarrassed or confused when they come across the close repetition of words and phrases in the Book of Allah, finding it impossible to explain or justify what is seemingly redundant. And it is not unlikely that this embarrassment may open the way to shame-faced misgivings and doubts even in the minds of those who wish to serve the cause of Islam in the modern world. What these men of good will tend to ignore is the elementary fact that the Word of Allah cannot be subservient to the rules of philosophical or literary composition, and that the reiteration of words and phrases, even of a sequence of sentences, is a regular mode of expression common to all the Sacred Books of the world. Moreover, the great orthodox (in the sense of unfailing adherence to the Qur'an and Sunnah) commentators of the Holy Qur'an have tried, each in his own way, to suggest the raisons d'etre of this device, and also to explain the possible implications of each particular instance of repetition. Some of the explanations pertaining to the verses we are concerned with here have been summarized by Maulana Muhammad Idris in his own commentary, from which we borrow the following resume:</p><p>(1) The first declaration is addressed to those who reside in Makkah, the second to those who live in the Arabian peninsula, and the third to all men . living anywhere in the world.</p><p>(2) The first is intended to cover all the situations and states, the second to cover all the places, and the third to cover all the periods of time.</p><p>(3) This passage of the Holy Qur'an lays down three raisons d'etre for the change in the religious orientation; hence, the commandment has been affirmed afresh along with each argument.</p><p>(4) This was the first occasion in the Islamic Shari` ah when a new commandment to abrogate an earlier one came. So, repetition was necessary to impress upon the minds of the people the multiple significance of the occasion and of the commandment.</p><p>(5) The abrogation of any commandment whatsoever is likely to give rise to all sorts of doubts, and to produce internal or external disorder. The naive cannot, anyhow, understand the why and how of an abrogation occurring in the case of a divine commandment. So, an emphatic reiteration becomes all the more essential.</p><p>Injunctions and related considerations</p><p>(1) Verse 145 has already indicated to the Muslims that although Allah has now appointed a new and permanent Qiblah قبلہ for the whole of mankind, yet the Jews and the Christians are not going to give up their respective orientations, nor shall the Muslims ever forsake their own. The People of the Book, anyhow, have no right to object to the Ka'bah being divinely chosen as the Qiblah قبلہ of the Muslims, for - as Verse 148 reminds us - every traditional community (Ummah) has always had a Qiblah قبلہ of its own, and so does the Islamic Ummah. Since the Muslims can be sure of their right to a Qiblah قبلہ peculiar to them, and the People of the Book are not expected to listen to reason, Allah asks the Muslims in this verse not to engage themselves in fruitless discussions and futile disputes, but to "strive, then, to excel in good deeds." The Holy Qur'an discourages unnecessary discussions, for they make one neglect one's real task, which is to prepare oneself for one's death and for the other world. So, the verse ends with the rejoinder that on the Day of Judgment Allah shall bring all men together, and suggests that the desire to be safe from the criticism of others and the anxiety to win over them in disputes only betrays one's attachment to the temporal world, and that wisdom lies in caring more for what is everlasting.</p><p>(2) The expression "strive to excel" also indicates that one should hasten to perform a good deed (whether it be Salah. (prayers) or Sawm صوم (fasting) or the Hajj (pilgrimage) or Zakah (giving of alms) etc.) as soon as one gets the opportunity to do so. For, the ability to do a good deed is a favour from Allah, and negligence in performing it amounts to ungratefulness and disrespect towards Allah. =Hence, it is to be feared that procrastination in this matter may be punished with a withdrawal of the divine favour, and that the culprit may altogether lose the ability to perform good deeds. May Allah protect us from such a fate! The point has been made quite explicit in another verse:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّ‌سُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّـهَ يَحُولُ بَيْنَ الْمَرْ‌ءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُ‌ونَ ﴿24﴾</p><p>"0 believers, respond to Allah and to the Messenger when he calls you to that which will gave you life; and know that Allah does (sometimes) stand between a man and his heart, and that to Him you shall be mustered" (8:24).</p><p>(3) From this very expression - "strive, then, to excel in good deeds" - some of the fugaha-' (Muslim jurists) have drawn the conclusion that it is more meritorious to offer each of the five daily prayers as soon as the appointed time for it begins, or as early as possible, and have even cited the ahadith of the Holy Prophet in support of this view, which is shared by Imam Shafi` i (رح) . On the other hand, the great Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما specify that it is more meritorious to offer certain prayers a bit late, as has been indicated by the Holy Prophet ﷺ himself through his speech or action, while the rest of the prayers should, of course, be offered as early as possible within the time prescribed. An example of the former is provided by Al-Bukhari who reports from the blessed Companion Anas ؓ the superior merit of offering the ` Isha عشاء prayers rather late in the night. The blessed Companion Abu Hurayrah ؓ also reports such a preference on the part of the Holy Prophet ﷺ himself (Qurtubi). Similarly, Al-Bukhari and Al-Tirmidhi report from the blessed Companion Abu Dharr that in the course of a journey once the blessed Companion Bilal ؓ wanted to recite Adhan اذان (call for prayers) as soon as the time for the zuhr ظھر prayers began, but the Holy Prophet ﷺ asked him to wait till it was a bit cooler, and remarked that the heat of the noon-day is a part of the fire of Hell. In other words, the Holy Prophet ﷺ evidently preferred the zuhr ظھر prayers to be offered rather late in summer. On the basis of such ahadith, Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما have come to the conclusion that although in the case of those prayers regarding which we have not been asked to offer them a bit late (for example, the Maghrib مغرب prayers), it is better to do so as soon as the appointed time begins, yet in the case of those prayers regarding which a specific indication does exist one should offer them somewhat later within the time prescribed. They add that if one wishes to act upon the commandment, "strive, then, to excel in good deeds", even in the latter case, then the only way to do so is not to delay the prayers when the desirable or commendable (Mustahabb مستحب ) time has arrived.</p><p>In short, Verse 148 has, according to a consensus of all the Fugaha', established the principle that when the time for offering a prescribed prayer has arrived, one should not delay it without a valid excuse, which may either be a clear-cut specification in the Shari'ah (as we have just defined), or a physical disability, like illness, etc.</p>

The change of QiblahThe question of religious orientation being of the highest significance for an Ummah (or a traditional community), these verses continue and enlarge upon the theme of the Qiblah, and lay down further raisons d'etre for the change.It is, the commentators point out, an observable fact that every traditional community has had a religious orientation of its own, whether appointed by Allah or chosen by itself. This being so, why should anyone object, or wonder that Allah has appointed for the Islamic Ummah a Qiblah قبلہ peculiar to it? After all, it is a regular and distinct Tradition in its own right - in fact, the last of all Traditions, which makes it all the more necessary that it must have a distinct Qiblah. Anyhow, once the divine commandment has been promulgated, the Muslims need not worry about the objections or the ridicule of others, but should, above all, concern themselves with the performance of good deeds (as defined by Allah and His Prophet ﷺ). They should, indeed, give up fruitless controversies and strive to excel in good deeds, for they have to appear before Allah on the Day of Judgment when they will be rewarded or punished according to their deeds. The raison d'etre laid down in this verse requires that the Muslims should, whether staying at home or travelling, turn their faces in the direction of Al-Masjid al-Harm المسجد الحرام ، for that undoubtedly is the Qiblah قبلہ appointed for them by divine commandment. It is obligatory for them to obey this as well as any other commandment, bearing in mind that Allah is not unaware of what men do.In repeating this commandment, Verse 150 adds a third raison d'etre. The Torah and the evangel had indicated that the promised Last Prophet ﷺ would have the Ka'bah کعبہ as his Qiblah المسجد الحرام . If the Muslims continued to pray with the Baytul-Maqdis بیت المقدس as their Qiblah قبلہ ، the opponents of Islam would have found an argument to justify their denial of the Holy Prophet ﷺ . But the new commandment with regard to the Qiblah قبلہ takes away the ground from under their feet, and at least the just ones among them can no longer raise this kind of objection. Of course, the stubborn and malignant ones would still carp - they would start saying that it was the Baytul-Maqdis بیت المقدس ، and not the Ka'bah کعبہ ، which had been the Qiblah قبلہ of the earlier prophets, and that the adoption of the Ka'bah کعبہ constituted an infringement of the established prophetic tradition. But the Muslims need not worry about defending Islam against such baseless objections, for the only thing which can be harmful to them is not the hostility of men but the disobedience to or disregard of divine commandments. So, in Verse 150, Allah asks the Muslims to fear, not the enemies of Islam, but Him alone. This is the only way to remain true to the divine guidance they have received - namely, Islam. This steadfastness, too, is a blessing from Allah, and the blessing will appear in its perfect glory in the other world when the Muslims shall, as a reward for their faithfulness, be admitted to Paradise.Let us note that in announcing the commandment with regard to the change in orientation, Verses 144-150 address the listeners three times in the singular number and twice in the plural. In a general way, one can say that this repetition is meant for emphasis. The commandment fixing a new Qiblah قبلہ not only provided an occasion for the glee of the opponents of Islam, but was also a very conspicuous and sudden change in the religious observances of the Muslims themselves, whose hearts would have remained perturbed without such an emphatic repetition. The reiteration also suggests that this is the final and definite decision with regard to the Qiblah قبلہ ، and that no further change can be expected in this matter.Al-Qurtubi has, however, explained this mode of expression in such a way that the repetition becomes something more than mere emphasis, and each phrase, in being repeated, acquires a new implication. It goes without saying that the commandments in the singular number are addressed to the Holy Prophet ﷺ himself, and those in the plural to the blessed Companions and to the Muslims in general. Thus, the commandment in Verse 144 pertains to the situation of those who find themselves in Madinah or in their own home-town, whatever that might be, and is intended to make it clear that the injunction is not particular to the mosque of the Holy Prophet ﷺ but applies to every town or village and to every quarter of a town. Verse 149 repeats the commandment with the addition of the phrase "from wheresoever you set out", which shows that the injunction now refers to the state of a journey. Since a journey involves different situations - for example, unbroken travel for several days at a time, or a short or long stay somewhere in the course of the journey, Verse 150 repeats the injunction in order to cover all these situations.Let us add that Verse 148 introduces the theme of orientation with the word Wijhatun, which lexically signifies "the thing one turns one's face to", and which has been interpreted by the blessed Companion Ibn ` Abbas ؓ as "Qiblah قبلہ " or religious orientation. In fact, the word Qiblatun itself appears in the reading of the blessed Companion Ubayy ibn Ka'b ؓ ، which leaves no ambiguity in interpreting the phrases.4343. Before we leave the subject, let us remark that nowadays quite a good number of people, especially those with a Western formation, approach the Holy Qur'an as they do a book composed by a human author who pays due regard to what commonly passes as logic and sequential argument, and often do feel embarrassed or confused when they come across the close repetition of words and phrases in the Book of Allah, finding it impossible to explain or justify what is seemingly redundant. And it is not unlikely that this embarrassment may open the way to shame-faced misgivings and doubts even in the minds of those who wish to serve the cause of Islam in the modern world. What these men of good will tend to ignore is the elementary fact that the Word of Allah cannot be subservient to the rules of philosophical or literary composition, and that the reiteration of words and phrases, even of a sequence of sentences, is a regular mode of expression common to all the Sacred Books of the world. Moreover, the great orthodox (in the sense of unfailing adherence to the Qur'an and Sunnah) commentators of the Holy Qur'an have tried, each in his own way, to suggest the raisons d'etre of this device, and also to explain the possible implications of each particular instance of repetition. Some of the explanations pertaining to the verses we are concerned with here have been summarized by Maulana Muhammad Idris in his own commentary, from which we borrow the following resume:(1) The first declaration is addressed to those who reside in Makkah, the second to those who live in the Arabian peninsula, and the third to all men . living anywhere in the world.(2) The first is intended to cover all the situations and states, the second to cover all the places, and the third to cover all the periods of time.(3) This passage of the Holy Qur'an lays down three raisons d'etre for the change in the religious orientation; hence, the commandment has been affirmed afresh along with each argument.(4) This was the first occasion in the Islamic Shari` ah when a new commandment to abrogate an earlier one came. So, repetition was necessary to impress upon the minds of the people the multiple significance of the occasion and of the commandment.(5) The abrogation of any commandment whatsoever is likely to give rise to all sorts of doubts, and to produce internal or external disorder. The naive cannot, anyhow, understand the why and how of an abrogation occurring in the case of a divine commandment. So, an emphatic reiteration becomes all the more essential.Injunctions and related considerations(1) Verse 145 has already indicated to the Muslims that although Allah has now appointed a new and permanent Qiblah قبلہ for the whole of mankind, yet the Jews and the Christians are not going to give up their respective orientations, nor shall the Muslims ever forsake their own. The People of the Book, anyhow, have no right to object to the Ka'bah being divinely chosen as the Qiblah قبلہ of the Muslims, for - as Verse 148 reminds us - every traditional community (Ummah) has always had a Qiblah قبلہ of its own, and so does the Islamic Ummah. Since the Muslims can be sure of their right to a Qiblah قبلہ peculiar to them, and the People of the Book are not expected to listen to reason, Allah asks the Muslims in this verse not to engage themselves in fruitless discussions and futile disputes, but to "strive, then, to excel in good deeds." The Holy Qur'an discourages unnecessary discussions, for they make one neglect one's real task, which is to prepare oneself for one's death and for the other world. So, the verse ends with the rejoinder that on the Day of Judgment Allah shall bring all men together, and suggests that the desire to be safe from the criticism of others and the anxiety to win over them in disputes only betrays one's attachment to the temporal world, and that wisdom lies in caring more for what is everlasting.(2) The expression "strive to excel" also indicates that one should hasten to perform a good deed (whether it be Salah. (prayers) or Sawm صوم (fasting) or the Hajj (pilgrimage) or Zakah (giving of alms) etc.) as soon as one gets the opportunity to do so. For, the ability to do a good deed is a favour from Allah, and negligence in performing it amounts to ungratefulness and disrespect towards Allah. =Hence, it is to be feared that procrastination in this matter may be punished with a withdrawal of the divine favour, and that the culprit may altogether lose the ability to perform good deeds. May Allah protect us from such a fate! The point has been made quite explicit in another verse:يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّ‌سُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّـهَ يَحُولُ بَيْنَ الْمَرْ‌ءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُ‌ونَ ﴿24﴾"0 believers, respond to Allah and to the Messenger when he calls you to that which will gave you life; and know that Allah does (sometimes) stand between a man and his heart, and that to Him you shall be mustered" (8:24).(3) From this very expression - "strive, then, to excel in good deeds" - some of the fugaha-' (Muslim jurists) have drawn the conclusion that it is more meritorious to offer each of the five daily prayers as soon as the appointed time for it begins, or as early as possible, and have even cited the ahadith of the Holy Prophet in support of this view, which is shared by Imam Shafi` i (رح) . On the other hand, the great Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما specify that it is more meritorious to offer certain prayers a bit late, as has been indicated by the Holy Prophet ﷺ himself through his speech or action, while the rest of the prayers should, of course, be offered as early as possible within the time prescribed. An example of the former is provided by Al-Bukhari who reports from the blessed Companion Anas ؓ the superior merit of offering the ` Isha عشاء prayers rather late in the night. The blessed Companion Abu Hurayrah ؓ also reports such a preference on the part of the Holy Prophet ﷺ himself (Qurtubi). Similarly, Al-Bukhari and Al-Tirmidhi report from the blessed Companion Abu Dharr that in the course of a journey once the blessed Companion Bilal ؓ wanted to recite Adhan اذان (call for prayers) as soon as the time for the zuhr ظھر prayers began, but the Holy Prophet ﷺ asked him to wait till it was a bit cooler, and remarked that the heat of the noon-day is a part of the fire of Hell. In other words, the Holy Prophet ﷺ evidently preferred the zuhr ظھر prayers to be offered rather late in summer. On the basis of such ahadith, Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما have come to the conclusion that although in the case of those prayers regarding which we have not been asked to offer them a bit late (for example, the Maghrib مغرب prayers), it is better to do so as soon as the appointed time begins, yet in the case of those prayers regarding which a specific indication does exist one should offer them somewhat later within the time prescribed. They add that if one wishes to act upon the commandment, "strive, then, to excel in good deeds", even in the latter case, then the only way to do so is not to delay the prayers when the desirable or commendable (Mustahabb مستحب ) time has arrived.In short, Verse 148 has, according to a consensus of all the Fugaha', established the principle that when the time for offering a prescribed prayer has arrived, one should not delay it without a valid excuse, which may either be a clear-cut specification in the Shari'ah (as we have just defined), or a physical disability, like illness, etc.

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ وَإِنَّهُۥ لَلْحَقُّ مِن رَّبِّكَ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِى وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُوا۟ عَلَيْكُمْ ءَايَٰتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ

<p>These verses conclude the discussion on the theme of the Qiblah قبلہ or religious orientation. So, Verse 151 repeats the second part of the prayer of Sayyidna Ibrahim (علیہ السلام) with which the discussion had begun (Verses 127 - 129). He had, as one would recall, prayed Allah to accept his founding of the Ka'bah کعبہ ، and to send among his progeny a Messenger from among themselves. The subsequent discussion on the subject of the Qiblah قبلہ has already shown that the first prayer has been heard and accepted. Now, Verse 151 declares that similarly the second request has also been granted, suggesting that since the Holy Prophet ﷺ has been sent in answer to the prayer of the founder of the Ka'bah کعبہ ، it is no wonder that it should be appointed as his Qiblah قبلہ . Verse 151 has specifically mentioned that the new Prophet (Muhammad ﷺ) is sent with the same attributes as specified by Sayyidna Ibrahim (علیہ السلام) in his prayer, namely: (1) He recites to them the verses of the Qur'an; (2) He teaches them the Book and the wisdom; (3) He purifies them; (4) He teaches them things which his listeners did not know of, nor could they be found in the earlier Divine Books or through individual reason.</p><p>Since Allah has, in granting the two prayers, sent such great blessings to mankind, Verse 152 asks men to "remember" Him as the Supreme Benefactor, and to render Him thanks by being obedient. As long as they do so, Allah will "remember" them in showering on them His material and spiritual blessings. The verse ends with the reminder that men should not be ungrateful to Allah in denying His blessings or in being disobedient.</p><p>In the light of this commentary, one can see that the word "as" (in Arabic, the letter Kaf which denotes a comparison between two terms) provides the link between Verse 151 and Verse 152. But, according to al-Qurtubi, the word Kaf or "as" is connected with the first phrase of Verse 152 -: "Remember Me, then". Viewed in the line of this syntactical relationship, the two verses, taken together, would mean that the ability to "remember" Allah is as much a blessing for men as the ordination of the new Qiblah قبلہ and the coming of the Last Prophet ﷺ ، and hence it is the duty of men to render thanks to Allah, so that they may continue to receive His favours.</p>

These verses conclude the discussion on the theme of the Qiblah قبلہ or religious orientation. So, Verse 151 repeats the second part of the prayer of Sayyidna Ibrahim (علیہ السلام) with which the discussion had begun (Verses 127 - 129). He had, as one would recall, prayed Allah to accept his founding of the Ka'bah کعبہ ، and to send among his progeny a Messenger from among themselves. The subsequent discussion on the subject of the Qiblah قبلہ has already shown that the first prayer has been heard and accepted. Now, Verse 151 declares that similarly the second request has also been granted, suggesting that since the Holy Prophet ﷺ has been sent in answer to the prayer of the founder of the Ka'bah کعبہ ، it is no wonder that it should be appointed as his Qiblah قبلہ . Verse 151 has specifically mentioned that the new Prophet (Muhammad ﷺ) is sent with the same attributes as specified by Sayyidna Ibrahim (علیہ السلام) in his prayer, namely: (1) He recites to them the verses of the Qur'an; (2) He teaches them the Book and the wisdom; (3) He purifies them; (4) He teaches them things which his listeners did not know of, nor could they be found in the earlier Divine Books or through individual reason.Since Allah has, in granting the two prayers, sent such great blessings to mankind, Verse 152 asks men to "remember" Him as the Supreme Benefactor, and to render Him thanks by being obedient. As long as they do so, Allah will "remember" them in showering on them His material and spiritual blessings. The verse ends with the reminder that men should not be ungrateful to Allah in denying His blessings or in being disobedient.In the light of this commentary, one can see that the word "as" (in Arabic, the letter Kaf which denotes a comparison between two terms) provides the link between Verse 151 and Verse 152. But, according to al-Qurtubi, the word Kaf or "as" is connected with the first phrase of Verse 152 -: "Remember Me, then". Viewed in the line of this syntactical relationship, the two verses, taken together, would mean that the ability to "remember" Allah is as much a blessing for men as the ordination of the new Qiblah قبلہ and the coming of the Last Prophet ﷺ ، and hence it is the duty of men to render thanks to Allah, so that they may continue to receive His favours.

فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ

<p>The merits of 'Dhikr' ذکر (Rememberance)</p><p>Dhikr ذکر : or "Remembrance" essentially pertains to the heart, but in so far as the tongue is the interpreter of the heart the oral recitation of a Divine Name or a verse of the Holy Qur'an is also described as Dhikr ذکر . In other words, oral Dhikr ذکر can be worth the name only when it is accompanied by the "remembrance" of the heart. As the great Sufi poet Rumi points out, the recitation of a Divine Name can have no efficacy if one keeps thinking of cows and donkeys while repeating it mechanically with the tongue. One must, however, bear in mind that even a mechanical Dhikr ذکر without the heart being engaged in it is not altogether futile. It is related that the great Sufi Abu ` Uthman, hearing a man complain of such a situation, remarked that one should be grateful to Allah even for this favour of having drawn at least one organ of the body, the tongue, into His service. (Qurtubi)</p><p>The merits of Dhikr ذکر are, indeed, innumerable. What greater merit could one wish for than the assurance that when a man "remembers" Allah, He too "remembers" him. Abu ` Uthman once claimed that he knew the time when Allah remembered His servants. The listeners grew curious as to how he could determine this. He replied that, according to the promise made in the Holy Qur'an, when a Muslim remembers Allah, He too remembers him, and thus everyone can know for himself that as soon as he turns to Allah and remembers Him, Allah too remembers him.</p><p>Let us add that Verse 152 means to say that if men "remember" Allah by obeying His commandments, He will "remember" them by granting His pardon and His rewards. The commentator Said ibn Jubayr has, in fact, interpreted the Dhikr ذکر or "Remembrance" of Allah as obedience and submission to Him. He says:</p><p>فمن لم یطعہ لم یذکرہ وان کثر صلاتہ وتسبیحہ</p><p>"He who has not obeyed Him has not remembered Him, even though he has kept himself externally busy in offering (nafl نفل : supererogatory) prayers and reciting His praises."</p><p>This explanation is fully supported by a hadith cited by Al-Qurtubi on the authority of "Ahkam al-Qur'an احکام القرآن " by Ibn Khuwayz Mandadh. The Holy Prophet ﷺ has said that one who has been obeying Allah – that is, following the injunctions with regard to the lawful (Halal حلال ) and the unlawful (Haram حرام ) - has truly been remembering Allah, in spite of being deficient in (nafl نفل : supererogatory) prayers and fasting, while one who has been disobeying divine commandments has, in fact, forgotten Allah, in spite of devoting long hours to nafl نفل prayers, fasting and recitation of His praises.</p><p>The great Sufi Master Dhu al-Nun al-Misri has said that the man who remembers Allah in the full sense of the term forgets everything else, and that, in reward of such a total absorption, Allah Himself takes care of all his concerns, and grants him something far more valuable for everything he loses. Similarly, the blessed Companion Mu` adh ؓ has remarked that in so far as winning absolution from divine wrath is concerned, no good deed on the part of man can compare with Dhikr ذکر . And in a hadith reported by the blessed Companion Abu Hurayrah ؓ ، Allah Himself says that so long as the servant keeps remembering Him and his lips keep moving in Dhikr ذکر ، Allah is with him (for a more elaborate discussion of the subject, see Dhikrulldh ذکراللہ by the author).</p>

The merits of 'Dhikr' ذکر (Rememberance)Dhikr ذکر : or "Remembrance" essentially pertains to the heart, but in so far as the tongue is the interpreter of the heart the oral recitation of a Divine Name or a verse of the Holy Qur'an is also described as Dhikr ذکر . In other words, oral Dhikr ذکر can be worth the name only when it is accompanied by the "remembrance" of the heart. As the great Sufi poet Rumi points out, the recitation of a Divine Name can have no efficacy if one keeps thinking of cows and donkeys while repeating it mechanically with the tongue. One must, however, bear in mind that even a mechanical Dhikr ذکر without the heart being engaged in it is not altogether futile. It is related that the great Sufi Abu ` Uthman, hearing a man complain of such a situation, remarked that one should be grateful to Allah even for this favour of having drawn at least one organ of the body, the tongue, into His service. (Qurtubi)The merits of Dhikr ذکر are, indeed, innumerable. What greater merit could one wish for than the assurance that when a man "remembers" Allah, He too "remembers" him. Abu ` Uthman once claimed that he knew the time when Allah remembered His servants. The listeners grew curious as to how he could determine this. He replied that, according to the promise made in the Holy Qur'an, when a Muslim remembers Allah, He too remembers him, and thus everyone can know for himself that as soon as he turns to Allah and remembers Him, Allah too remembers him.Let us add that Verse 152 means to say that if men "remember" Allah by obeying His commandments, He will "remember" them by granting His pardon and His rewards. The commentator Said ibn Jubayr has, in fact, interpreted the Dhikr ذکر or "Remembrance" of Allah as obedience and submission to Him. He says:فمن لم یطعہ لم یذکرہ وان کثر صلاتہ وتسبیحہ"He who has not obeyed Him has not remembered Him, even though he has kept himself externally busy in offering (nafl نفل : supererogatory) prayers and reciting His praises."This explanation is fully supported by a hadith cited by Al-Qurtubi on the authority of "Ahkam al-Qur'an احکام القرآن " by Ibn Khuwayz Mandadh. The Holy Prophet ﷺ has said that one who has been obeying Allah – that is, following the injunctions with regard to the lawful (Halal حلال ) and the unlawful (Haram حرام ) - has truly been remembering Allah, in spite of being deficient in (nafl نفل : supererogatory) prayers and fasting, while one who has been disobeying divine commandments has, in fact, forgotten Allah, in spite of devoting long hours to nafl نفل prayers, fasting and recitation of His praises.The great Sufi Master Dhu al-Nun al-Misri has said that the man who remembers Allah in the full sense of the term forgets everything else, and that, in reward of such a total absorption, Allah Himself takes care of all his concerns, and grants him something far more valuable for everything he loses. Similarly, the blessed Companion Mu` adh ؓ has remarked that in so far as winning absolution from divine wrath is concerned, no good deed on the part of man can compare with Dhikr ذکر . And in a hadith reported by the blessed Companion Abu Hurayrah ؓ ، Allah Himself says that so long as the servant keeps remembering Him and his lips keep moving in Dhikr ذکر ، Allah is with him (for a more elaborate discussion of the subject, see Dhikrulldh ذکراللہ by the author).

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ

<p>As we have already seen, the enemies of Islam have been objecting to the change in the ‘orientation of Qiblah قبلہ ، wishing to produce in the minds of the people doubts about the validity of Islam as a religion. The earlier verses have, in answering these objections, removed all such misgivings. But some of the enemies simply ignored the answers, and still persisted in their hostility. This situation was likely to dishearten the Muslims. So, the present verse nullifies such a re-action on the part of the Muslims by prescribing the method of overcoming one's grief or anxiety.</p><p>The patience and the Salah نماز :</p><p>And the method consists in turning to patience and prayers; for Allah assures us here that He is with those who are patient. This promise applies, above all, to those who offer prayers, whether fard فرض (obligatory) or nafl (supererogatory), for prayers are the supreme form of worship.</p><p>In explaining the context, we have mentioned a specific situation, but the verse, in fact, identifies the elixir for all the ills which are a necessary part of human existence, whether they be wants and needs, or anxiety and suffering. The Holy Qur'an itself has indicated; in a very subtle and eloquent way, the general efficacy of this remedy by employing a generalizing expression - "seek help" - without specifying the situation in which help is to be sought. (Mazhari)</p><p>Now, the two ingredients of this remedy are patience and prayers. The Arabic term Sabr (صبر) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr صبر has three modes:</p><p>(1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram حرام).</p><p>(2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet ﷺ .</p><p>(3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Said Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr صبر ، or nullify it.</p><p>People generally identify Sabr صبر with the third mode alone, and ignore the first two which are, indeed, more basic and essential. We cannot insist too much on the fact that all the three are equally obligatory, and that every Muslim is required to practice all the three forms of Sabr صبر . In the terminology of Holy Qur'an and the Hadith, Al-Sabirun is the title of those who are steadfast in observing all the three forms with equal rigour. According to the Hadith, people will hear a call on the Day of Judgment, "Where are the Sabirun صابرون ?"; at this, those who had been constant in observing the three forms of Sabr صبر will stand up, and they will be allowed to enter Paradise without having to present the account of their deeds. In citing this hadith, Ibn Kathir points out that it is corroborated by the Holy Qur'an itself: إِنَّمَا يُوَفَّى الصَّابِرُ‌ونَ أَجْرَ‌هُم بِغَيْرِ‌ حِسَابٍ : "The Sabirun صابرون shall certainly receive their full reward without reckoning." (39:10)</p><p>As for the second ingredient of the prescription, it is Salah نماز (Prayer). Although Sabr صبر ، as we have just explained it, covers the different forms of worship, including prayers, all of them being its branches. Salah نماز ، however, has been mentioned separately, because that is the most perfect model of Sabr صبر . For, in the state of Salah نماز ; one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful or reprehensible but even from what is otherwise permissible - e.g., from eating or drinking or talking. Hence, Salah نماز is a visible demonstration of Sabr صبر which signifies keeping oneself under control in shunning everything sinful and in submitting oneself totally to obedience.</p><p>A remedy to all problems</p><p>Moreover, Salah نماز does possess a special efficacy in releasing man from all kinds of trouble and pain, and in fulfilling all his needs. We may not be able to explain it rationally, but the efficacy is present as a characteristic quality in the very nature of prayers - as happens in the case of certain medicines too. But the efficacy shows itself only when prayers are offered in the proper way and according to the physical and spiritual etiquette laid down by the Shari` ah. If our prayers seem to be fruitless, it is because we have been deficient in observing this etiquette, and have not turned to Allah in single-minded devotion and total submission. Let us not forget that, according to the Hadith, whenever the Holy Prophet $ was faced with a grave problem of any kind, he always hastened to offer nail prayers, and through the barakah بر کہ (benediction) of the prayers Allah came to his aid and resolved the problem satisfactorily.</p><p>As to how Sabr صبر can save man from all kinds of trouble and pain and resolve all his difficulties, the secret has been revealed in the last phrase of this verse - "Surely, Allah is with those who are patient." That is to say, as a reward for Sabr صبر man receives the honour of the "company" of Allah. And it goes without saying that when the might of the Lord of the Worlds Himself has come to the aid of a man, what pain or trouble can overcome him, and who can prevent his concerns from prospering?</p>

As we have already seen, the enemies of Islam have been objecting to the change in the ‘orientation of Qiblah قبلہ ، wishing to produce in the minds of the people doubts about the validity of Islam as a religion. The earlier verses have, in answering these objections, removed all such misgivings. But some of the enemies simply ignored the answers, and still persisted in their hostility. This situation was likely to dishearten the Muslims. So, the present verse nullifies such a re-action on the part of the Muslims by prescribing the method of overcoming one's grief or anxiety.The patience and the Salah نماز :And the method consists in turning to patience and prayers; for Allah assures us here that He is with those who are patient. This promise applies, above all, to those who offer prayers, whether fard فرض (obligatory) or nafl (supererogatory), for prayers are the supreme form of worship.In explaining the context, we have mentioned a specific situation, but the verse, in fact, identifies the elixir for all the ills which are a necessary part of human existence, whether they be wants and needs, or anxiety and suffering. The Holy Qur'an itself has indicated; in a very subtle and eloquent way, the general efficacy of this remedy by employing a generalizing expression - "seek help" - without specifying the situation in which help is to be sought. (Mazhari)Now, the two ingredients of this remedy are patience and prayers. The Arabic term Sabr (صبر) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr صبر has three modes:(1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram حرام).(2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet ﷺ .(3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Said Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr صبر ، or nullify it.People generally identify Sabr صبر with the third mode alone, and ignore the first two which are, indeed, more basic and essential. We cannot insist too much on the fact that all the three are equally obligatory, and that every Muslim is required to practice all the three forms of Sabr صبر . In the terminology of Holy Qur'an and the Hadith, Al-Sabirun is the title of those who are steadfast in observing all the three forms with equal rigour. According to the Hadith, people will hear a call on the Day of Judgment, "Where are the Sabirun صابرون ?"; at this, those who had been constant in observing the three forms of Sabr صبر will stand up, and they will be allowed to enter Paradise without having to present the account of their deeds. In citing this hadith, Ibn Kathir points out that it is corroborated by the Holy Qur'an itself: إِنَّمَا يُوَفَّى الصَّابِرُ‌ونَ أَجْرَ‌هُم بِغَيْرِ‌ حِسَابٍ : "The Sabirun صابرون shall certainly receive their full reward without reckoning." (39:10)As for the second ingredient of the prescription, it is Salah نماز (Prayer). Although Sabr صبر ، as we have just explained it, covers the different forms of worship, including prayers, all of them being its branches. Salah نماز ، however, has been mentioned separately, because that is the most perfect model of Sabr صبر . For, in the state of Salah نماز ; one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful or reprehensible but even from what is otherwise permissible - e.g., from eating or drinking or talking. Hence, Salah نماز is a visible demonstration of Sabr صبر which signifies keeping oneself under control in shunning everything sinful and in submitting oneself totally to obedience.A remedy to all problemsMoreover, Salah نماز does possess a special efficacy in releasing man from all kinds of trouble and pain, and in fulfilling all his needs. We may not be able to explain it rationally, but the efficacy is present as a characteristic quality in the very nature of prayers - as happens in the case of certain medicines too. But the efficacy shows itself only when prayers are offered in the proper way and according to the physical and spiritual etiquette laid down by the Shari` ah. If our prayers seem to be fruitless, it is because we have been deficient in observing this etiquette, and have not turned to Allah in single-minded devotion and total submission. Let us not forget that, according to the Hadith, whenever the Holy Prophet $ was faced with a grave problem of any kind, he always hastened to offer nail prayers, and through the barakah بر کہ (benediction) of the prayers Allah came to his aid and resolved the problem satisfactorily.As to how Sabr صبر can save man from all kinds of trouble and pain and resolve all his difficulties, the secret has been revealed in the last phrase of this verse - "Surely, Allah is with those who are patient." That is to say, as a reward for Sabr صبر man receives the honour of the "company" of Allah. And it goes without saying that when the might of the Lord of the Worlds Himself has come to the aid of a man, what pain or trouble can overcome him, and who can prevent his concerns from prospering?

وَلَا تَقُولُوا۟ لِمَن يُقْتَلُ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتٌۢ بَلْ أَحْيَآءٌ وَلَٰكِن لَّا تَشْعُرُونَ

<p>Earlier, alluding to an unpleasant incident, patience and steadfastness were inculcated and the excellence of Sabirun (the patient people) was mentioned. The next verses mention, in some detail, other unpleasant incidents and culminate in describing the excellence of pa-tience, and perseverance in it. Those verses give preference to the theme of war with infidels over other themes for two reasons: first, the sacrifice of life is a grand sacrifice; whoever steadfastly endures this loss will, undoubtedly, learn to be patient on losses of lesser magnitude; second, it is relevant to the situation too, as the objectionist on the orientation of Ka'bah کعبہ had been facing it.</p><p>Injunctions and related considerations:</p><p>According to Islamic traditions the dead person is given some kind of a "new life" in Barzakh44 برزخ which develops in him a sensitivity to punishment and reward. Regardless of whether one is a believer or disbeliever, virtuous or vicious, this taste of life-in-Barzakh برزخ is given to everybody. However, the life there has many categories: one of them is for the general lot, while some others are for prophets and virtuous people. The later ones vary in their degree of excellence. A number of scholars have collected relevant facts to assert their points of views, about the life-in-Barzakh برزخ . All of them cannot be summed up here. I will restrict myself here, to presenting the considered and the very balanced view of my worthy teacher Maulana Ashraf ` Ali (رح) of Than a Bhawan; incidentally, his view is in close conformity with the teachings of the Holy Qur'an, as also, those of the Holy Prophet ﷺ .</p><p>44. An intermediary stage which begins with death and stretches till the Doomsday.</p><p>The Martyrs are not dead</p><p>One who dies in the cause of Allah is a Shahid (Martyr) and, although, it is correct and even allowed to call him "dead", yet we are forbidden to regard their death like ordinary deaths. For, though, life in Barzakh برزخ is given to' everybody which gives him perception of reward and punishment but Shahid شھید in the Barzakh برزخ life is qualitatively different from the one given to other persons. The distinction a Shahid شھید has over others in Barzakh برزخ is that in effect, for the fullness and sensitivity of life, his perception is, keener and deeper. As, for instance, the life sensation is there in finger tips, as also, it is there in heels, but the sensitivity of finger tips is sharper than that of heels. The effect of the finer life-quality of a Shahid شھید in Barzakh برزخ reaches his physical body as well; whereas ordinarily bodies remain unaffected. Consequently, a Shahid's body does not waste away, decay or mingle with dust. On the contrary it retains it freshness and a semblance of being alive too. This is duly endorsed by Ahadith and observations. They are, therefore, reported as living and we are forbidden to call them dead. However, for all worldly purposes they are treated at par with the dead; their properties are divided and their wives can remarry. Lives of prophets in Barzakh برزخ have a further distinction. Their life-sensitivity is even finer and keener than that of Shahids. In Barzakh برزخ their bodies retain their life-quality and, in some ways, its manifestation is extended to this life as well; their properties are not divided and their wives cannot again enter into wedlock.</p><p>The most strong in the retention of this life-quality are the prophets, then are the Shahids شُهَدَا ، then the ordinary human beings. Nevertheless, according to some ahadith some of the men of Allah and virtuous people share this excellence with Shahids شُهَدَا . Apparently, those who die while exercising stringent discipline against their selves (مجاھدہ النفس) are ranked with Shahids شُهَدَا . In other words, though this verse specifically refers to Shahids شُهَدَا as against the broad humanity, it does not, for that reason, exclude the virtuous and the truthful. If, therefore, the body of a Shahid returns to dust, as bodies of ordinary persons, generally do, the chances are that the person did not, perhaps,, die in the cause of Allah which is the only criterion of martyrdom (Shahadah شهَادہ).</p><p>In case a person who fulfilled all the prerequisites of martyrdom and, beyond, any doubt, died in the cause of Allah and whose martyrdom (Shahadah شهَادہ) has been unmistakably and repeatedly demonstrated, his body must not, on the authority of a hadith , return to dust. If, in spite of Ahadith, the body mingles with earth (what, in fact, has made the author of Ruh al-Ma` ani doubt is how can, in spite of Ahadith, the body of a Shahid شھید be eaten away by earth) the explanation would be that according to Hadith the body would not return to dust; however, it does not deny the process of decay and decomposition caused by other factors like geo-chemical reaction, body enzymes, and bacteria. Neither does it confute the verse.</p><p>Other compound objects like weapons, medicines, food, and the commingling of various natural elements like water, fire and air had, undoubtedly, their effects on the bodies of prophets in this world and, obviously, the life-quality of Shahid شھید in Barzakh برزخ is not superior to that of the prophets in this world; if, therefore, the other ingredients register their impact on the bodies of Shahids شُهَدَا in برزخ Barzakh it does not confute, in any sense, the meanings of Ahadith which say the Shahids' bodies are sacred to earth.</p><p>Another answer is that the distinction which Shahids have over others is apparent from the fact that, comparatively, their bodies remain unspoiled for a pretty long time, although the likelihood of their disintegration in the longer run does exist. The aim of the hadith should, therefore, be explained by saying that the immunity from decay for such a long time is, in itself, an excess on the customary behaviour of dead bodies. Eternal preservation, and preservation for a considerable long time, both are an "excess on the customary behaviour" of dead bodies.</p><p>By the words, " لَّا تَشْعُرُ‌ونَ ": "you perceive not", the Holy Qur'an asserts the fact that the life in Barzakh برزخ transcends all sensory perceptions.</p>

Earlier, alluding to an unpleasant incident, patience and steadfastness were inculcated and the excellence of Sabirun (the patient people) was mentioned. The next verses mention, in some detail, other unpleasant incidents and culminate in describing the excellence of pa-tience, and perseverance in it. Those verses give preference to the theme of war with infidels over other themes for two reasons: first, the sacrifice of life is a grand sacrifice; whoever steadfastly endures this loss will, undoubtedly, learn to be patient on losses of lesser magnitude; second, it is relevant to the situation too, as the objectionist on the orientation of Ka'bah کعبہ had been facing it.Injunctions and related considerations:According to Islamic traditions the dead person is given some kind of a "new life" in Barzakh44 برزخ which develops in him a sensitivity to punishment and reward. Regardless of whether one is a believer or disbeliever, virtuous or vicious, this taste of life-in-Barzakh برزخ is given to everybody. However, the life there has many categories: one of them is for the general lot, while some others are for prophets and virtuous people. The later ones vary in their degree of excellence. A number of scholars have collected relevant facts to assert their points of views, about the life-in-Barzakh برزخ . All of them cannot be summed up here. I will restrict myself here, to presenting the considered and the very balanced view of my worthy teacher Maulana Ashraf ` Ali (رح) of Than a Bhawan; incidentally, his view is in close conformity with the teachings of the Holy Qur'an, as also, those of the Holy Prophet ﷺ .44. An intermediary stage which begins with death and stretches till the Doomsday.The Martyrs are not deadOne who dies in the cause of Allah is a Shahid (Martyr) and, although, it is correct and even allowed to call him "dead", yet we are forbidden to regard their death like ordinary deaths. For, though, life in Barzakh برزخ is given to' everybody which gives him perception of reward and punishment but Shahid شھید in the Barzakh برزخ life is qualitatively different from the one given to other persons. The distinction a Shahid شھید has over others in Barzakh برزخ is that in effect, for the fullness and sensitivity of life, his perception is, keener and deeper. As, for instance, the life sensation is there in finger tips, as also, it is there in heels, but the sensitivity of finger tips is sharper than that of heels. The effect of the finer life-quality of a Shahid شھید in Barzakh برزخ reaches his physical body as well; whereas ordinarily bodies remain unaffected. Consequently, a Shahid's body does not waste away, decay or mingle with dust. On the contrary it retains it freshness and a semblance of being alive too. This is duly endorsed by Ahadith and observations. They are, therefore, reported as living and we are forbidden to call them dead. However, for all worldly purposes they are treated at par with the dead; their properties are divided and their wives can remarry. Lives of prophets in Barzakh برزخ have a further distinction. Their life-sensitivity is even finer and keener than that of Shahids. In Barzakh برزخ their bodies retain their life-quality and, in some ways, its manifestation is extended to this life as well; their properties are not divided and their wives cannot again enter into wedlock.The most strong in the retention of this life-quality are the prophets, then are the Shahids شُهَدَا ، then the ordinary human beings. Nevertheless, according to some ahadith some of the men of Allah and virtuous people share this excellence with Shahids شُهَدَا . Apparently, those who die while exercising stringent discipline against their selves (مجاھدہ النفس) are ranked with Shahids شُهَدَا . In other words, though this verse specifically refers to Shahids شُهَدَا as against the broad humanity, it does not, for that reason, exclude the virtuous and the truthful. If, therefore, the body of a Shahid returns to dust, as bodies of ordinary persons, generally do, the chances are that the person did not, perhaps,, die in the cause of Allah which is the only criterion of martyrdom (Shahadah شهَادہ).In case a person who fulfilled all the prerequisites of martyrdom and, beyond, any doubt, died in the cause of Allah and whose martyrdom (Shahadah شهَادہ) has been unmistakably and repeatedly demonstrated, his body must not, on the authority of a hadith , return to dust. If, in spite of Ahadith, the body mingles with earth (what, in fact, has made the author of Ruh al-Ma` ani doubt is how can, in spite of Ahadith, the body of a Shahid شھید be eaten away by earth) the explanation would be that according to Hadith the body would not return to dust; however, it does not deny the process of decay and decomposition caused by other factors like geo-chemical reaction, body enzymes, and bacteria. Neither does it confute the verse.Other compound objects like weapons, medicines, food, and the commingling of various natural elements like water, fire and air had, undoubtedly, their effects on the bodies of prophets in this world and, obviously, the life-quality of Shahid شھید in Barzakh برزخ is not superior to that of the prophets in this world; if, therefore, the other ingredients register their impact on the bodies of Shahids شُهَدَا in برزخ Barzakh it does not confute, in any sense, the meanings of Ahadith which say the Shahids' bodies are sacred to earth.Another answer is that the distinction which Shahids have over others is apparent from the fact that, comparatively, their bodies remain unspoiled for a pretty long time, although the likelihood of their disintegration in the longer run does exist. The aim of the hadith should, therefore, be explained by saying that the immunity from decay for such a long time is, in itself, an excess on the customary behaviour of dead bodies. Eternal preservation, and preservation for a considerable long time, both are an "excess on the customary behaviour" of dead bodies.By the words, " لَّا تَشْعُرُ‌ونَ ": "you perceive not", the Holy Qur'an asserts the fact that the life in Barzakh برزخ transcends all sensory perceptions.

وَلَنَبْلُوَنَّكُم بِشَىْءٍ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ وَبَشِّرِ ٱلصَّٰبِرِينَ

ٱلَّذِينَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ

<p>Patience in hardship: The way to make it easy</p><p>The nature and the significance of the severe test man is put to by Allah has been thoroughly discussed while explaining the verse’ وَإِذِ ابْتَلَىٰ إِبْرَ‌اهِيمَ رَ‌بُّهُ 'And when his Lord put Ibrahim to a test'.</p><p>Whatever their magnitude, accidents are unnerving. But a prior knowledge of such accidents makes it easier to bear them and be patient about them. Since the entire Ummah is addressed here, the Ummah should realize that the world is a place of hardships and labour; it is a place of ordeal. It will not, therefore, amount to impatience if one does regard such accidents as either strange or a remote chance. And as the Ummah, generally, displays the spirit of patience in all its deeds, the reward of Mercy is common to everyone who strives to be patient. But as the quality and degree of patience varies from person to person, everyone will be rewarded individually according to and commensurate with his quality of patience.</p><p>A formula of peace in hardship</p><p>That the patient people used to recite: إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ : 'We belong to Allah and to Him we are to return' is, in fact, an inculcation of the principle of virtue. The suggestion is that this is what the patient people should say as it brings excellent reward, relieves from the burden of sorrow and suffering and consoles effectively the grieved heart.</p>

Patience in hardship: The way to make it easyThe nature and the significance of the severe test man is put to by Allah has been thoroughly discussed while explaining the verse’ وَإِذِ ابْتَلَىٰ إِبْرَ‌اهِيمَ رَ‌بُّهُ 'And when his Lord put Ibrahim to a test'.Whatever their magnitude, accidents are unnerving. But a prior knowledge of such accidents makes it easier to bear them and be patient about them. Since the entire Ummah is addressed here, the Ummah should realize that the world is a place of hardships and labour; it is a place of ordeal. It will not, therefore, amount to impatience if one does regard such accidents as either strange or a remote chance. And as the Ummah, generally, displays the spirit of patience in all its deeds, the reward of Mercy is common to everyone who strives to be patient. But as the quality and degree of patience varies from person to person, everyone will be rewarded individually according to and commensurate with his quality of patience.A formula of peace in hardshipThat the patient people used to recite: إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ : 'We belong to Allah and to Him we are to return' is, in fact, an inculcation of the principle of virtue. The suggestion is that this is what the patient people should say as it brings excellent reward, relieves from the burden of sorrow and suffering and consoles effectively the grieved heart.

أُو۟لَٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ

إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ

<p>The subject of the Ka'bah کعبہ ، as we would do well to recollect, started all the way back from Verse 124 : 'And when his Lord put Ibrahim to a test', later opening with the statement that the Ka'bah کعبہ was made a place for repeated convergence, a sanctuary, and a centre of divine worship as ordained (Verse 125). Then came the famous prayer of Sayyidna Ibrahim (علیہ السلام) in which he requested Allah Almighty that he and his people be initiated into the correct method of performing the manasik مناسک ، the required rites, or acts of worship (126 - 129); which is inclusive of the Hajj and ` Umrah. We can now see that the centrality of the House of Allah بیت اللہ as the place of worship has been expressed manifestly when it was declared to be the Qiblah قبلہ ، the direction and orientation of all Salah نمازیں ، no matter where it is performed; while at the same time, the importance of the House of Allah was established when it was made the objective in the performance of the Hajj and ` Umrah.</p><p>The present verse opens with the solemn declaration that the two hills, Safa صفاء and Marwah مروہ adjoining the Ka'bah کعبہ in Makkah, are tangible signs from Allah. Pilgrims walk briskly between them after they have made the tawaf طواف of the Holy Ka'bah کعبہ . This act of walking briskly or "making rounds" between them, as the Qur'an elects to call it, is known as Sayee سعی a practice which was there even in the Jahiliyyah جاھلیہ and which made Muslims doubt its propriety. It is exactly this doubt Allah Almighty aims to remove here.</p><p>So, there it was in the earlier treatment of the subject that Allah Almighty eliminated the objection raised by disbelievers against the instituting of the Ka'bah کعبہ as the Qiblah قبلہ of Muslim Salah نماز and here, through a correlated assertion, the doubt of Muslims themselves as to the propriety of Say in the Hajj and ` Umrah, of which the Ka'bah کعبہ is the desired hub, has been removed.</p><p>That the text is closely bound together by this reason is not difficult to see.</p><p>Some terms and their meanings</p><p>1. The term, Sha a'ir in شعایر اللہ is the plural form of Sha` irah شعیرہ which means a sign, mark or token. So, the شعأیر اللہ "Sha` a'ir of Allah" signify what He has determined to be the marks of Islamic faith.</p><p>2. Lexically, Hajj means to aim, to intend; while, in the terminology of the Qur'an and Hadith, the act of deciding to go solely on a pilgrimage of the House of Allah بیت اللہ and performing required rites while there, is called the Hajj.</p><p>3. Lexically, ` Umrah means ziyarah زیارہ or pilgrimage; while, in the terminology of the Shari'ah, the visit to al-Masjid al-Haram and the doing of tawaf طواف and Sayee سعی there is called ` Umrah.</p><p>Sayee سعی between Safa and Marwah is Obligatory</p><p>Details of the method that governs the performance of the Hajj, ` Umrah and Sayee سعی are easily available in books of Fiqh فقہ . It may be noted that Sayee سعی is a mustahabb (desirable or commendable) practice of the Holy Prophet ﷺ according to Imam Ahmad (رح) ; a fard فرض (absolute obligation) according to Imams Malik and Shafi` i رحمۃ اللہ علیہما ; and a wajib واجب (necessity) according to Imam Abu Hanifah (رح) ، which means, one who abandons it would have to slaughter a goat in compensation.</p><p>It is advisable to guard against a possible doubt that may arise while reading the words used in the verse under study. One may think that the Qur'an simply says that making Sayee سعی between Safa صفاء and Marwah مروہ is 'no sin'; at the most, it proves that it is one of the many 'allowed' acts. This approach can be corrected by looking at the leading expression لاجُناحَ :'no sin' which has been used here in relation to a question. The question related to all those idols sitting on top of the Safa صفاء and Marwah مروہ hills and it was to show their devotion to them that the people of the Jahiliyyah جاھلیہ used to do say between Safa صفاء and Marwah مروہ ، and in which case, this practice should be haram حرام (forbidden). It is in answer to this doubt that it was declared, "there is no sin" in it. This being the real and authentic Abrahamic Tradition, there is no reason why it should be considered tainted with 'sin'? The 'malpractice' of a pagan band of people in this intervening period does not end up making a 'sin' of what is 'good' in the sight of Allah. The use of the expression 'no sin', therefore, does not go against its being wajib واجب or necessary.</p>

The subject of the Ka'bah کعبہ ، as we would do well to recollect, started all the way back from Verse 124 : 'And when his Lord put Ibrahim to a test', later opening with the statement that the Ka'bah کعبہ was made a place for repeated convergence, a sanctuary, and a centre of divine worship as ordained (Verse 125). Then came the famous prayer of Sayyidna Ibrahim (علیہ السلام) in which he requested Allah Almighty that he and his people be initiated into the correct method of performing the manasik مناسک ، the required rites, or acts of worship (126 - 129); which is inclusive of the Hajj and ` Umrah. We can now see that the centrality of the House of Allah بیت اللہ as the place of worship has been expressed manifestly when it was declared to be the Qiblah قبلہ ، the direction and orientation of all Salah نمازیں ، no matter where it is performed; while at the same time, the importance of the House of Allah was established when it was made the objective in the performance of the Hajj and ` Umrah.The present verse opens with the solemn declaration that the two hills, Safa صفاء and Marwah مروہ adjoining the Ka'bah کعبہ in Makkah, are tangible signs from Allah. Pilgrims walk briskly between them after they have made the tawaf طواف of the Holy Ka'bah کعبہ . This act of walking briskly or "making rounds" between them, as the Qur'an elects to call it, is known as Sayee سعی a practice which was there even in the Jahiliyyah جاھلیہ and which made Muslims doubt its propriety. It is exactly this doubt Allah Almighty aims to remove here.So, there it was in the earlier treatment of the subject that Allah Almighty eliminated the objection raised by disbelievers against the instituting of the Ka'bah کعبہ as the Qiblah قبلہ of Muslim Salah نماز and here, through a correlated assertion, the doubt of Muslims themselves as to the propriety of Say in the Hajj and ` Umrah, of which the Ka'bah کعبہ is the desired hub, has been removed.That the text is closely bound together by this reason is not difficult to see.Some terms and their meanings1. The term, Sha a'ir in شعایر اللہ is the plural form of Sha` irah شعیرہ which means a sign, mark or token. So, the شعأیر اللہ "Sha` a'ir of Allah" signify what He has determined to be the marks of Islamic faith.2. Lexically, Hajj means to aim, to intend; while, in the terminology of the Qur'an and Hadith, the act of deciding to go solely on a pilgrimage of the House of Allah بیت اللہ and performing required rites while there, is called the Hajj.3. Lexically, ` Umrah means ziyarah زیارہ or pilgrimage; while, in the terminology of the Shari'ah, the visit to al-Masjid al-Haram and the doing of tawaf طواف and Sayee سعی there is called ` Umrah.Sayee سعی between Safa and Marwah is ObligatoryDetails of the method that governs the performance of the Hajj, ` Umrah and Sayee سعی are easily available in books of Fiqh فقہ . It may be noted that Sayee سعی is a mustahabb (desirable or commendable) practice of the Holy Prophet ﷺ according to Imam Ahmad (رح) ; a fard فرض (absolute obligation) according to Imams Malik and Shafi` i رحمۃ اللہ علیہما ; and a wajib واجب (necessity) according to Imam Abu Hanifah (رح) ، which means, one who abandons it would have to slaughter a goat in compensation.It is advisable to guard against a possible doubt that may arise while reading the words used in the verse under study. One may think that the Qur'an simply says that making Sayee سعی between Safa صفاء and Marwah مروہ is 'no sin'; at the most, it proves that it is one of the many 'allowed' acts. This approach can be corrected by looking at the leading expression لاجُناحَ :'no sin' which has been used here in relation to a question. The question related to all those idols sitting on top of the Safa صفاء and Marwah مروہ hills and it was to show their devotion to them that the people of the Jahiliyyah جاھلیہ used to do say between Safa صفاء and Marwah مروہ ، and in which case, this practice should be haram حرام (forbidden). It is in answer to this doubt that it was declared, "there is no sin" in it. This being the real and authentic Abrahamic Tradition, there is no reason why it should be considered tainted with 'sin'? The 'malpractice' of a pagan band of people in this intervening period does not end up making a 'sin' of what is 'good' in the sight of Allah. The use of the expression 'no sin', therefore, does not go against its being wajib واجب or necessary.

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٰهُ لِلنَّاسِ فِى ٱلْكِتَٰبِ أُو۟لَٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّٰعِنُونَ

<p>As part of the debated issue of Qiblah قبلہ several verses earlier, the text has pointed out how the people of the Book went about concealing the truth concerning the prophethood of the Holy Prophet for whom the Ka'bah کعبہ was appointed as the Qiblah قبلہ . It was Verse 146, where it was said:</p><p>الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِ‌فُونَهُ كَمَا يَعْرِ‌فُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِ‌يقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ ﴿146﴾</p><p>"Those whom We have given the Book recognize him (The Holy Prophet) as they recognize their own sons. And, in fact, a group of them does conceal the truth while they know."</p><p>Now the text, in order to conclude the subject, warns those who not only conceal the truth but, going further ahead in obstinacy, persist in their effort. The ultimate fate of this senseless persistence being all too obvious, Allah Almighty still extends the promise of His mercy and forgiveness to those who repent and reflect on what they did, retrace their steps and correct their negative attitude towards divine truth and, in order to demonstrate their positive stand, come forward and state the truth clearly and publicly. The natural consequence of such a reformed attitude would be that they will enter the fold of Islam believing in Allah and His prophet, which is the touchstone for any disbeliever's honest change of heart.</p><p>The duty of spreading the Islamic Knowledge</p><p>Verse 159 above stated that concealing from people clear signs and guidance revealed by Allah Almighty is a terrible crime which earns the curse of Allah Almighty Himself, as well as that of His entire creation. Let us point out to some injunctions that issue forth from this verse:</p><p>1. It is forbidden to conceal knowledge which must be disclosed and disseminated widely. The Holy Prophet ﷺ said:</p><p>من سٔل عن علم یعلمہ فکتمہ الجمہ اللہ یوم القیامہ بلجام من النار</p><p>"Anyone who is asked about something (of religion) which he knows would, in the event that he conceals it, be brought forth by Allah on the Doomsday harnessed with a rein of fire." (Narrated by Abu Hurayrah and ` Amr ibn al-'As and reported by Ibn Majah - Qurtubi)</p><p>According to the fuqaha' فقہاء (Muslim jurists), this warning applies to a person who is the only one available in a given situation. If there are other knowledgeable persons present, he has the option of suggesting that the issue may be discussed with an ` alim who knows. (Qurtubi and Jassas)</p><p>2. Another very important rule that emerges from here is that one who himself does not possess the sound knowledge of religious injunctions and rulings should not try to explain them.</p><p>3. The third rule we find out is that answers to religious questions which are intricate, deeply involved and way beyond the comprehension level of common people should not be offered before them lest they fall a prey to some misunderstanding. This will not be considered as 'concealment of knowledge' since what is not allowed is the concealment of clear guidance given in the Qur'an and Sunnah which it is rather necessary to disclose and disseminate widely. The expression مِنَ الْبَيِّنَاتِ وَالْهُدَى of clear signs and guidance" in this verse releases a strong suggestion to this effect. It was about such questions that the blessed Companion ` Abdullah ibn Masud ؓ had said: 'If you recite ahadith which people do not understand fully, you will be throwing them into a nest of discord.' (Qurtubi)</p><p>As reported in Sahih al-Bukhari, Sayyidna ` Ali ؓ has said: 'Disclose to the common people only that much of knowledge as they have the capacity to understand. Do you want them to deny Allah and His Messenger ﷺ ?' For, anything beyond their comprehension would breed doubts in their minds and the possibility is there that they may refuse to accept it.</p><p>This leads us to the rule that it is the responsibility of an alim عالِم ، a religious scholar or a guide, to talk to people after he has assessed their ability to receive what is to be communicated. Such questions should not be brought up before a person who is likely to fall in error or misunderstanding. It is for this reason that Muslim jurists, while discussing such questions in writing, conclude with a standard warning tag of ھذا مما یعرف ولا یعرف which means that the question under discussion is sensitive, therefore, a scholar should limit it to his comprehension and refrain from broadcasting it in public. It is reported that the Holy Prophet ﷺ has said:</p><p>لا تمنعوا الحکمۃ اھلھا فتظلموھم ولاتضعوھافی غیر اھلھا فتظلموھا</p><p>"Do not withhold wisdom from those who deserve it, for if you do so, you will be unjust to them; and do not place it before those who do not deserve it, for if you do so, you will be unjust to it."</p><p>In view of these details, Imam al-Qurtubi (رح) has deduced the ruling that an infidel who appears in polemics against Muslims - or a heresiarch (mubtadi' مبتدی) who, being a combination of the heretic and the schismatic, invites people to his misleading ideas - should not be initiated into the Islamic disciplines unless it is absolutely ascertained that such teaching would correct his thinking.</p><p>Similarly, the executive authority of a time should not be given rulings which they could misuse to unleash a reign of terror over their citizens. Similarly again, the 'leaves' (rukhsah رُخصہ ) given in religious injunctions and the stratagems (hilah, plural: hiyal) should not be brought forth in public unnecessarily lest people get used to being 'excuse-seekers' while acting upon the injunctions of the faith. (Qurtubi)</p><p>The Hadith is equal to the Qur'an by implication</p><p>The blessed Companion Abu Hurayrah ؓ ، as reported in the Sahih of Al-Bukhari, has said: 'If this verse of the Qur'an was not there, I would have not related a single hadith before you.' The verse referred to here is the present verse which carries the warning of curse on concealment of knowledge. Some other Companions, may Allah be pleased with them, have been reported to have used similar words while narrating Hadith.</p><p>These narrations tell us that in the view of the blessed Companions, the Hadith of the Holy Prophet ﷺ enjoys some privileges mentioned in relation to the Qur'an. It may be noted that the verse in question warns those who may conceal what has been revealed in the Holy Qur'an; it does not mention Hadith as such. But, the blessed Companions ruled that the Hadith of the Holy Prophet ﷺ was covered under this reference to the Qur'an and that is why they thought that concealing the Hadith would also put them under this warning.</p><p>The evil consequences of some sins</p><p>The exact words of the Holy Qur'an in وَيَلْعَنُهُمُ اللَّاعِنُونَ :'And curse them those who curse', as obvious, have not identified those who do that. Commentators Mujahid and ` Ikrimah have said that this absence of specification suggests that they are cursed by everything and every living being, so much so, that all animals and insects join in since their misdeeds hurt all created life forms. This is supported by a hadith from the blessed Companion, Bard' ibn ` Azib where the Holy Prophet ﷺ has been reported to have said that the word al-la` inun اللَّاعِنُون ('those who curse' ) refers to all animal life that moves on the earth. (Qurtubi quoting Ibn Majah)</p>

As part of the debated issue of Qiblah قبلہ several verses earlier, the text has pointed out how the people of the Book went about concealing the truth concerning the prophethood of the Holy Prophet for whom the Ka'bah کعبہ was appointed as the Qiblah قبلہ . It was Verse 146, where it was said:الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِ‌فُونَهُ كَمَا يَعْرِ‌فُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِ‌يقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ ﴿146﴾"Those whom We have given the Book recognize him (The Holy Prophet) as they recognize their own sons. And, in fact, a group of them does conceal the truth while they know."Now the text, in order to conclude the subject, warns those who not only conceal the truth but, going further ahead in obstinacy, persist in their effort. The ultimate fate of this senseless persistence being all too obvious, Allah Almighty still extends the promise of His mercy and forgiveness to those who repent and reflect on what they did, retrace their steps and correct their negative attitude towards divine truth and, in order to demonstrate their positive stand, come forward and state the truth clearly and publicly. The natural consequence of such a reformed attitude would be that they will enter the fold of Islam believing in Allah and His prophet, which is the touchstone for any disbeliever's honest change of heart.The duty of spreading the Islamic KnowledgeVerse 159 above stated that concealing from people clear signs and guidance revealed by Allah Almighty is a terrible crime which earns the curse of Allah Almighty Himself, as well as that of His entire creation. Let us point out to some injunctions that issue forth from this verse:1. It is forbidden to conceal knowledge which must be disclosed and disseminated widely. The Holy Prophet ﷺ said:من سٔل عن علم یعلمہ فکتمہ الجمہ اللہ یوم القیامہ بلجام من النار"Anyone who is asked about something (of religion) which he knows would, in the event that he conceals it, be brought forth by Allah on the Doomsday harnessed with a rein of fire." (Narrated by Abu Hurayrah and ` Amr ibn al-'As and reported by Ibn Majah - Qurtubi)According to the fuqaha' فقہاء (Muslim jurists), this warning applies to a person who is the only one available in a given situation. If there are other knowledgeable persons present, he has the option of suggesting that the issue may be discussed with an ` alim who knows. (Qurtubi and Jassas)2. Another very important rule that emerges from here is that one who himself does not possess the sound knowledge of religious injunctions and rulings should not try to explain them.3. The third rule we find out is that answers to religious questions which are intricate, deeply involved and way beyond the comprehension level of common people should not be offered before them lest they fall a prey to some misunderstanding. This will not be considered as 'concealment of knowledge' since what is not allowed is the concealment of clear guidance given in the Qur'an and Sunnah which it is rather necessary to disclose and disseminate widely. The expression مِنَ الْبَيِّنَاتِ وَالْهُدَى of clear signs and guidance" in this verse releases a strong suggestion to this effect. It was about such questions that the blessed Companion ` Abdullah ibn Masud ؓ had said: 'If you recite ahadith which people do not understand fully, you will be throwing them into a nest of discord.' (Qurtubi)As reported in Sahih al-Bukhari, Sayyidna ` Ali ؓ has said: 'Disclose to the common people only that much of knowledge as they have the capacity to understand. Do you want them to deny Allah and His Messenger ﷺ ?' For, anything beyond their comprehension would breed doubts in their minds and the possibility is there that they may refuse to accept it.This leads us to the rule that it is the responsibility of an alim عالِم ، a religious scholar or a guide, to talk to people after he has assessed their ability to receive what is to be communicated. Such questions should not be brought up before a person who is likely to fall in error or misunderstanding. It is for this reason that Muslim jurists, while discussing such questions in writing, conclude with a standard warning tag of ھذا مما یعرف ولا یعرف which means that the question under discussion is sensitive, therefore, a scholar should limit it to his comprehension and refrain from broadcasting it in public. It is reported that the Holy Prophet ﷺ has said:لا تمنعوا الحکمۃ اھلھا فتظلموھم ولاتضعوھافی غیر اھلھا فتظلموھا"Do not withhold wisdom from those who deserve it, for if you do so, you will be unjust to them; and do not place it before those who do not deserve it, for if you do so, you will be unjust to it."In view of these details, Imam al-Qurtubi (رح) has deduced the ruling that an infidel who appears in polemics against Muslims - or a heresiarch (mubtadi' مبتدی) who, being a combination of the heretic and the schismatic, invites people to his misleading ideas - should not be initiated into the Islamic disciplines unless it is absolutely ascertained that such teaching would correct his thinking.Similarly, the executive authority of a time should not be given rulings which they could misuse to unleash a reign of terror over their citizens. Similarly again, the 'leaves' (rukhsah رُخصہ ) given in religious injunctions and the stratagems (hilah, plural: hiyal) should not be brought forth in public unnecessarily lest people get used to being 'excuse-seekers' while acting upon the injunctions of the faith. (Qurtubi)The Hadith is equal to the Qur'an by implicationThe blessed Companion Abu Hurayrah ؓ ، as reported in the Sahih of Al-Bukhari, has said: 'If this verse of the Qur'an was not there, I would have not related a single hadith before you.' The verse referred to here is the present verse which carries the warning of curse on concealment of knowledge. Some other Companions, may Allah be pleased with them, have been reported to have used similar words while narrating Hadith.These narrations tell us that in the view of the blessed Companions, the Hadith of the Holy Prophet ﷺ enjoys some privileges mentioned in relation to the Qur'an. It may be noted that the verse in question warns those who may conceal what has been revealed in the Holy Qur'an; it does not mention Hadith as such. But, the blessed Companions ruled that the Hadith of the Holy Prophet ﷺ was covered under this reference to the Qur'an and that is why they thought that concealing the Hadith would also put them under this warning.The evil consequences of some sinsThe exact words of the Holy Qur'an in وَيَلْعَنُهُمُ اللَّاعِنُونَ :'And curse them those who curse', as obvious, have not identified those who do that. Commentators Mujahid and ` Ikrimah have said that this absence of specification suggests that they are cursed by everything and every living being, so much so, that all animals and insects join in since their misdeeds hurt all created life forms. This is supported by a hadith from the blessed Companion, Bard' ibn ` Azib where the Holy Prophet ﷺ has been reported to have said that the word al-la` inun اللَّاعِنُون ('those who curse' ) refers to all animal life that moves on the earth. (Qurtubi quoting Ibn Majah)

إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَبَيَّنُوا۟ فَأُو۟لَٰٓئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ

إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ

<p>Cursing an individual is not permissible</p><p>From the words of the text :'and died while they were disbelievers', commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet ﷺ has. Cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.</p><p>From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La` nah لعنہ ' (curse) means: to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la` nah" لعنہ or 'curse'.</p>

Cursing an individual is not permissibleFrom the words of the text :'and died while they were disbelievers', commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet ﷺ has. Cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La` nah لعنہ ' (curse) means: to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la` nah" لعنہ or 'curse'.

خَٰلِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ

وَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ لَّآ إِلَٰهَ إِلَّا هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ

<p>When the mushrikin مشرکین ، (the associators) of Arabia heard the verse وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ 'And your god is one God', all against their own belief, they were puzzled thinking how could there be just one single object of worship for the whole wide world. If this was a serious claim, there has to be some proof in support. That proof has been tersely encased in the present two verses.</p><p>Understanding Tauhid, the Oneness of Allah, in the wider sense:</p><p>Tauhid توحید ، the cardinal principle of Muslim faith as stated in Verse 163 has been proved repeatedly and variously, therefore, we limit ourselves at this point to a summary view of the principle as follows:</p><p>1. He is One in the state of His being, that is, there exists in the universe of His creation no entity like Him. He is without any duplicate or replica and without any equal or parallel. Such unshared and pristine is His station that He alone is deserving of being called the Wahid واحد ، the One.</p><p>2. He is One in claiming the right of being worshipped, that is, in view of the nature of His Being, the comprehensiveness of His most perfect attributes and the great charisma of His creation and its nurture, all human obedience, all ` ibadah عبادہ ، all worship has to be for Him alone.</p><p>3. He is One in being free of any conceivable composition, that is, He is free of segments and fragments, units and organs, substances and elements, atoms and particles. There is just no way He can be analyzed or divided or resolved.</p><p>4. He is One in being the anterior and the posterior, that is, He existed when nothing did and He will remain existing when nothing will. Who then, if not Him, shall be called the Wahid, the only One? (Jassas)</p>

When the mushrikin مشرکین ، (the associators) of Arabia heard the verse وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ 'And your god is one God', all against their own belief, they were puzzled thinking how could there be just one single object of worship for the whole wide world. If this was a serious claim, there has to be some proof in support. That proof has been tersely encased in the present two verses.Understanding Tauhid, the Oneness of Allah, in the wider sense:Tauhid توحید ، the cardinal principle of Muslim faith as stated in Verse 163 has been proved repeatedly and variously, therefore, we limit ourselves at this point to a summary view of the principle as follows:1. He is One in the state of His being, that is, there exists in the universe of His creation no entity like Him. He is without any duplicate or replica and without any equal or parallel. Such unshared and pristine is His station that He alone is deserving of being called the Wahid واحد ، the One.2. He is One in claiming the right of being worshipped, that is, in view of the nature of His Being, the comprehensiveness of His most perfect attributes and the great charisma of His creation and its nurture, all human obedience, all ` ibadah عبادہ ، all worship has to be for Him alone.3. He is One in being free of any conceivable composition, that is, He is free of segments and fragments, units and organs, substances and elements, atoms and particles. There is just no way He can be analyzed or divided or resolved.4. He is One in being the anterior and the posterior, that is, He existed when nothing did and He will remain existing when nothing will. Who then, if not Him, shall be called the Wahid, the only One? (Jassas)

إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ

<p>Now in Verse 164, there is a series of signs and proofs in support of the premise that Allah Almighty is really One. Stated simply, these can be grasped by the learned and the ignorant alike. How can one bypass the wonder of the creation of the heavens and the earth? Who can ignore the constant alternation of the night and the day? The message is simple and clear. Their origination and their perpetuity is the work of His perfect power alone and that there is absolutely no being other than Him who can take that credit.</p><p>Similarly, the movement of boats on the surface of waters, is a formidable indicator of Allah's power which gave water, a substance so liquid and fluid, the property of lifting on its back ships which carry tons and tons of weight all the way from the East to the West. Then, there is the movement of winds which Allah harnesses into the service of man, and in His wisdom, keeps changing their direction. These are great signs; they tell us that they were created and operated by a supreme being, the One who is All-Knowing, All-Aware, All-Wise. If the substance of water was not given a state in which the molecules move freely among themselves while remaining in one mass, a functional fluidity in other words, all this maritime activity would not be there. Even if this fluidity of sea-surface was there, help from winds was still needed in order to cover all those thousands of nautical miles across the seas of the world. The Holy Qur'an has summarized the subject by saying:</p><p>إِن يَشَأْ يُسْكِنِ الرِّ‌يحَ فَيَظْلَلْنَ رَ‌وَاكِدَ عَلَىٰ ظَهْرِ‌هِ</p><p>"If He wills, He can still the winds, then, ships shall remain standing on the back of the seas." (42:33)</p><p>The use of the expression بِمَا يَنفَعُ النَّاسَ :'with what benefits men' points out to the countless benefits that accrue to human beings when they mutually trade their goods through sea freighters. It is interesting to keep in mind the variations these benefits take from country to country and from age to age.</p><p>Then comes the marvel of water descending from the sky, drop by drop, released in a measure and manner that it hurts nothing. If it always came in the form of a flood, nothing would have survived, man or animal or things. Then, the raining of water is not all; it is the storage of water on earth that baffles the human ingenuity. Risking a simplicity, let us imagine if everyone was asked to store for personal use a quota of water for six month, how would everyone manage that? Even if such an impossible storage was somehow done, how could it be made to remain potable and hygienic all this time? Allah Almighty, in His infinite mercy, took care of this too. The Holy Qur'an says:</p><p>فَأَسْكَنَّاهُ فِي الْأَرْ‌ضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُ‌ونَ</p><p>'Then, We made water stay in the earth, although, We were capable of letting it flow away' (23:18)</p><p>But, nature did not allow this to happen. For the inhabitants of the earth, human and animal, water was stored in ponds and lakes openly. Then, the same water was lowered into the earth under the mountains and valleys in the form of an unsensed network of hidden pipelines of water accessible to everyone taking the trouble of digging and finding water. Further still, is it not that a huge sea of ice was stored out on top of the mountain ranges which is secure against spoilage and melts out slowly reaching all over the world through nature's own water lines.</p><p>To sum up, it can be said that Allah's Oneness has been proved in these verses with the citation of some manifestations of His perfect power. Commentators of the Qur'an have taken up this subject in great details. Those interested may see al-Jassas, al-Qurtubi and others.</p>

Now in Verse 164, there is a series of signs and proofs in support of the premise that Allah Almighty is really One. Stated simply, these can be grasped by the learned and the ignorant alike. How can one bypass the wonder of the creation of the heavens and the earth? Who can ignore the constant alternation of the night and the day? The message is simple and clear. Their origination and their perpetuity is the work of His perfect power alone and that there is absolutely no being other than Him who can take that credit.Similarly, the movement of boats on the surface of waters, is a formidable indicator of Allah's power which gave water, a substance so liquid and fluid, the property of lifting on its back ships which carry tons and tons of weight all the way from the East to the West. Then, there is the movement of winds which Allah harnesses into the service of man, and in His wisdom, keeps changing their direction. These are great signs; they tell us that they were created and operated by a supreme being, the One who is All-Knowing, All-Aware, All-Wise. If the substance of water was not given a state in which the molecules move freely among themselves while remaining in one mass, a functional fluidity in other words, all this maritime activity would not be there. Even if this fluidity of sea-surface was there, help from winds was still needed in order to cover all those thousands of nautical miles across the seas of the world. The Holy Qur'an has summarized the subject by saying:إِن يَشَأْ يُسْكِنِ الرِّ‌يحَ فَيَظْلَلْنَ رَ‌وَاكِدَ عَلَىٰ ظَهْرِ‌هِ"If He wills, He can still the winds, then, ships shall remain standing on the back of the seas." (42:33)The use of the expression بِمَا يَنفَعُ النَّاسَ :'with what benefits men' points out to the countless benefits that accrue to human beings when they mutually trade their goods through sea freighters. It is interesting to keep in mind the variations these benefits take from country to country and from age to age.Then comes the marvel of water descending from the sky, drop by drop, released in a measure and manner that it hurts nothing. If it always came in the form of a flood, nothing would have survived, man or animal or things. Then, the raining of water is not all; it is the storage of water on earth that baffles the human ingenuity. Risking a simplicity, let us imagine if everyone was asked to store for personal use a quota of water for six month, how would everyone manage that? Even if such an impossible storage was somehow done, how could it be made to remain potable and hygienic all this time? Allah Almighty, in His infinite mercy, took care of this too. The Holy Qur'an says:فَأَسْكَنَّاهُ فِي الْأَرْ‌ضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُ‌ونَ'Then, We made water stay in the earth, although, We were capable of letting it flow away' (23:18)But, nature did not allow this to happen. For the inhabitants of the earth, human and animal, water was stored in ponds and lakes openly. Then, the same water was lowered into the earth under the mountains and valleys in the form of an unsensed network of hidden pipelines of water accessible to everyone taking the trouble of digging and finding water. Further still, is it not that a huge sea of ice was stored out on top of the mountain ranges which is secure against spoilage and melts out slowly reaching all over the world through nature's own water lines.To sum up, it can be said that Allah's Oneness has been proved in these verses with the citation of some manifestations of His perfect power. Commentators of the Qur'an have taken up this subject in great details. Those interested may see al-Jassas, al-Qurtubi and others.

وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ ٱللَّهِ وَٱلَّذِينَ ءَامَنُوٓا۟ أَشَدُّ حُبًّا لِّلَّهِ وَلَوْ يَرَى ٱلَّذِينَ ظَلَمُوٓا۟ إِذْ يَرَوْنَ ٱلْعَذَابَ أَنَّ ٱلْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلْعَذَابِ

<p>In the verses that appeared earlier, there was a strong and positive view of Allah's Oneness. Now the present verse points out to the error made by those who associate others in the divinity of Allah and think that they are caretakers of their needs. Their attachment to them reaches the proportions of love that is due for Allah alone.</p><p>In direct contrast to this profile of the polytheists, there are the true believers who love Allah alone, and very staunchly too, for a poly-theist may turn away from his self-made god in the event of an impending loss, but a true believer reposes his total confidence in Allah, in gain and loss alike, retaining His love and pleasure as his lasting possession, never leaving his Creator whatever the odds against him be.</p><p>Now, returning back to the 'unjust', the Holy Qur'an makes a subtle suggestion that the opportunity to correct their position was there; they could have recognized through their frustrations with their gods that they were helpless and that real power rested with Allah. But, they missed the opportunity and must now learn the hard way. So, the stern warning.</p>

In the verses that appeared earlier, there was a strong and positive view of Allah's Oneness. Now the present verse points out to the error made by those who associate others in the divinity of Allah and think that they are caretakers of their needs. Their attachment to them reaches the proportions of love that is due for Allah alone.In direct contrast to this profile of the polytheists, there are the true believers who love Allah alone, and very staunchly too, for a poly-theist may turn away from his self-made god in the event of an impending loss, but a true believer reposes his total confidence in Allah, in gain and loss alike, retaining His love and pleasure as his lasting possession, never leaving his Creator whatever the odds against him be.Now, returning back to the 'unjust', the Holy Qur'an makes a subtle suggestion that the opportunity to correct their position was there; they could have recognized through their frustrations with their gods that they were helpless and that real power rested with Allah. But, they missed the opportunity and must now learn the hard way. So, the stern warning.

إِذْ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُوا۟ مِنَ ٱلَّذِينَ ٱتَّبَعُوا۟ وَرَأَوُا۟ ٱلْعَذَابَ وَتَقَطَّعَتْ بِهِمُ ٱلْأَسْبَابُ

<p>Towards the end of the preceding verse it was said that the punishment of the Hereafter is severe. How severe it will be is now the subject of the present verse.</p><p>The severity of the punishment against which the polytheists have been warned will unfold itself when their leaders whom they followed will disown them as their votaries; and they both, the leaders and the led, will witness the punishment, and whatever bonds of leading and following may have existed between them would be snapped apart, very much like it happens in our mortal world when people share in the illegal but wriggle out when apprehended, so much so, that they would even go to the limit of refusing to recognize their accomplices!</p><p>When the so-called 'people' of their leaders will see this turnabout of theirs, they will fret and fume but will be unable to do anything about it except wishing that there be a return for them to the mortal world where they could, at least, square up with their greasy leaders - 'May be this time they come back to us seeking our allegiance which would be a perfect time to say no to them and to distance ourselves from them and to do to them what they did to us.'</p><p>But, what price are these dreams now? They are not going anywhere. They are stuck with 'their deeds which they see as remorse', and they all, the leaders and their followers, 'are not to come out from the Fire', since the punishment for shirk, the grave sin of associating partners with Allah, is to remain in the Fire for ever.</p>

Towards the end of the preceding verse it was said that the punishment of the Hereafter is severe. How severe it will be is now the subject of the present verse.The severity of the punishment against which the polytheists have been warned will unfold itself when their leaders whom they followed will disown them as their votaries; and they both, the leaders and the led, will witness the punishment, and whatever bonds of leading and following may have existed between them would be snapped apart, very much like it happens in our mortal world when people share in the illegal but wriggle out when apprehended, so much so, that they would even go to the limit of refusing to recognize their accomplices!When the so-called 'people' of their leaders will see this turnabout of theirs, they will fret and fume but will be unable to do anything about it except wishing that there be a return for them to the mortal world where they could, at least, square up with their greasy leaders - 'May be this time they come back to us seeking our allegiance which would be a perfect time to say no to them and to distance ourselves from them and to do to them what they did to us.'But, what price are these dreams now? They are not going anywhere. They are stuck with 'their deeds which they see as remorse', and they all, the leaders and their followers, 'are not to come out from the Fire', since the punishment for shirk, the grave sin of associating partners with Allah, is to remain in the Fire for ever.

وَقَالَ ٱلَّذِينَ ٱتَّبَعُوا۟ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا۟ مِنَّا كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ

يَٰٓأَيُّهَا ٱلنَّاسُ كُلُوا۟ مِمَّا فِى ٱلْأَرْضِ حَلَٰلًا طَيِّبًا وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

<p>The meaning of the words</p><p>The real meaning of the root word حلَّ (halla) in (halalan tayyiban:</p><p>حَلَاً طَیِّباً : permissible and good) is 'to open a knot'. In that sense, what has been made halal حلال means that a knot has been opened and the restriction has been removed. The blessed Companion Sahl ibn ` Abdullah ؓ has said: "Salvation depends on three things - eating halal حلال ، fulfilling (Divine) obligations and following the Sunnah of the Holy Prophet ﷺ ." The word طَیَّب (tayyib) means 'good' as inclusive of the clean and the pure and covers the twin aspects of being lawful, permissible or halal حلال and being naturally desirable.</p><p>The word حُطُوَات (khutuwat) is the plural form of خُطوہ (khutwah) which is the distance between the two feet when striding. Here the khutuwat of Shaytan means Satanic deeds.</p><p>Injunctions and Rulings</p><p>1. Polytheistic practices, such as releasing animals in the name of idols or dedicating them, whether big or small, to a saint or to anyone other than Allah has been declared unlawful in Verse 173 which follows. The present Verse (168) is not negating the unlawfulness of such an animal as wrongly conceived by some people. The objective of the verse is to stress that animals which Allah has made lawful should not be made unlawful by dedicating them to idols. Let them be what they are and use them for personal benefit. Why go about making things unlawful on your own which is a grave sin, and when it is dedicated to someone other than Allah it becomes impure and what is impure is unlawful.</p><p>2. If anyone dedicates an animal to anyone other than Allah out of ignorance or carelessness and wishes to make amends, he should resolve to retreat from his misdeed and repent on what he did, in which case, the meat of that animal will become lawful for him.</p>

The meaning of the wordsThe real meaning of the root word حلَّ (halla) in (halalan tayyiban:حَلَاً طَیِّباً : permissible and good) is 'to open a knot'. In that sense, what has been made halal حلال means that a knot has been opened and the restriction has been removed. The blessed Companion Sahl ibn ` Abdullah ؓ has said: "Salvation depends on three things - eating halal حلال ، fulfilling (Divine) obligations and following the Sunnah of the Holy Prophet ﷺ ." The word طَیَّب (tayyib) means 'good' as inclusive of the clean and the pure and covers the twin aspects of being lawful, permissible or halal حلال and being naturally desirable.The word حُطُوَات (khutuwat) is the plural form of خُطوہ (khutwah) which is the distance between the two feet when striding. Here the khutuwat of Shaytan means Satanic deeds.Injunctions and Rulings1. Polytheistic practices, such as releasing animals in the name of idols or dedicating them, whether big or small, to a saint or to anyone other than Allah has been declared unlawful in Verse 173 which follows. The present Verse (168) is not negating the unlawfulness of such an animal as wrongly conceived by some people. The objective of the verse is to stress that animals which Allah has made lawful should not be made unlawful by dedicating them to idols. Let them be what they are and use them for personal benefit. Why go about making things unlawful on your own which is a grave sin, and when it is dedicated to someone other than Allah it becomes impure and what is impure is unlawful.2. If anyone dedicates an animal to anyone other than Allah out of ignorance or carelessness and wishes to make amends, he should resolve to retreat from his misdeed and repent on what he did, in which case, the meat of that animal will become lawful for him.

إِنَّمَا يَأْمُرُكُم بِٱلسُّوٓءِ وَٱلْفَحْشَآءِ وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

<p>The word ‘su' in السُّوءِ وَالْفَحْشَاءِ means something which bothers somebody good and reasonable. The word fahsha covers what is immodest. Some commentators have said that su' here signifies sin as such, and fahsha' فَاحْشَا signifies major sins.</p><p>The expression إِنَّمَا يَأْمُرُ‌كُم (innama ya'murukum: he only orders you' ) means instigating a suggestion in the heart. The meaning can be seen more clearly in a hadith from the blessed Companion ` Abdullah ibn Masud ؓ who said that the Holy Prophet ﷺ has said: The son of Adam آدم is influenced by a suggestion from the Satan شیطان and a suggestion from the angel. The Satanic suggestion has the effect of bringing forth the expedient gains in evil deeds and thereby opening the avenues of negating the truth, while the angelic suggestion promises reward and success for good deeds and leaves the happy effect of a heart in peace at its attestation of the truth."</p>

The word ‘su' in السُّوءِ وَالْفَحْشَاءِ means something which bothers somebody good and reasonable. The word fahsha covers what is immodest. Some commentators have said that su' here signifies sin as such, and fahsha' فَاحْشَا signifies major sins.The expression إِنَّمَا يَأْمُرُ‌كُم (innama ya'murukum: he only orders you' ) means instigating a suggestion in the heart. The meaning can be seen more clearly in a hadith from the blessed Companion ` Abdullah ibn Masud ؓ who said that the Holy Prophet ﷺ has said: The son of Adam آدم is influenced by a suggestion from the Satan شیطان and a suggestion from the angel. The Satanic suggestion has the effect of bringing forth the expedient gains in evil deeds and thereby opening the avenues of negating the truth, while the angelic suggestion promises reward and success for good deeds and leaves the happy effect of a heart in peace at its attestation of the truth."

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ ءَابَآءَنَآ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًٔا وَلَا يَهْتَدُونَ

<p>When these mushrik people were asked to follow the injunctions revealed by Allah through His Messenger, they refused to do so and insisted that they would rather follow the customary practice they had inherited from their fathers because, as they assumed, their models were divinely appointed to follow the way they adopted. Allah Almighty refutes this position of theirs by asking how could they go on following the ways of their fathers, under all conditions, to the exclusion of all other ways, even if their fathers did not understand much about the true faith, nor were they blessed with guidance given by their Lord?</p><p>In their lack of understanding, the verse says that the disbelievers resemble the scenario of a person shouting his call to an animal who hears nothing meaningful or significant except a bland cry. The disbelievers, in that state, do hear but not what is intended to correct them, so they are called 'deaf; and they are tight-lipped when it comes to accepting the truth, therefore, they are 'dumb'; and since they do not see their benefit or loss, they are 'blind'. Consequently, with their vital senses so dulled, they seem to understand nothing.</p><p>Comments on the nature of Taqlid:</p><p>No doubt, this verse (170) does censure the blind following of forefathers, but at the same time, it provides a rule and its attending conditions proving that following has its permissible aspect which has been indicated in لَا يَعْقِلُونَ (even though their forefathers used to understand nothing) and لَا يَهْتَدُونَ (nor had they been on the right path). It is from here that we find out that following the forefathers mentioned in the text of the Qur'an was censured because they lacked reason and guidance. 'Guidance' or the right path signifies injunctions revealed by Allah Almighty, openly and clearly, while ` aql عقل or reason stands for imperative guidance deduced by the great armed vision of Ijtihad اجتھاد from the recognized sources of Islamic Shari'ah.</p><p>Now we can see that following the model of those identified in the text cannot be permitted because they do not have a revealed set of laws from Allah, nor do they have the ability to deduce injunctions from the Word of Allah. There is a subtle hint here which we would do well to note. In case, we are satisfied that a certain ` alim عالِم has the perfect knowledge of the Qur'an and Sunnah and in the absence of a clear and direct instruction of the two sacred sources, he has the great expertise of a mujtahid مجتھد so that he can, by analogical deduction, arrive at rulings from the texts of the Qur'an and Sunnah - then. it is permissible to follow such mujtahid مجتھد alim عالِم . It does not mean that one has to obey 'his' injunctions and follow 'his person.' Instead, it means that one has to obey the injunctions of Allah alone to the total exclusion of others. But, since a direct and trustworthy knowledge of the injunctions of Allah (in all their ramifications) is not readily available to us due to our ignorance, we have to follow a mujtahid مجتھد alim عالِم in order to act in accordance with the injunctions of Allah Almighty.</p><p>From what has been said above, it becomes clear that those who hasten to quote verses of this nature against following the great mujtahid imams, are themselves unaware of the proven meaning of these verses.</p><p>In his comments on this verse, the great commentator, al-Qurtubi has said that the prohibition of following forefathers mentioned in this verse refers to. following them in false beliefs and deeds. The aspect of following correct beliefs and good deeds is not included here as it has been very clearly projected in Surah Yusuf in the words of Sayyidna Yusuf (علیہ السلام) :</p><p>إِنِّي تَرَ‌كْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّـهِ وَهُم بِالْآخِرَ‌ةِ هُمْ كَافِرُ‌ونَ ﴿37﴾ وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَ‌اهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ</p><p>I have disassociated myself from the community of people who do not believe in Allah and who deny the Hereafter and I have chosen to follow the community of my fathers, Ibrahim and Ishaq and Ya` qub. (12:37-38)</p><p>This is good enough to prove that following forefathers in what is false is forbidden while it is permissible, rather desirable, in what is true.</p><p>Al-Qurtubi has taken up the issue of following the mujtahid imams within his comments on this verse. He says:</p><p>تعلق قوم بھذہ الآیہ فی ذمً التقلید (الی) وھذا فی الباطل صحیح اما التقلید فی الحق فاصل من اصول الدین وعصمۃ من عصم المسلمین یلجأ اِلیھا الجاھل المقصرعن درک النظر</p><p>"Some people have quoted this verse to support their criticism against Taqlid (following). As far as following the false is concerned, this is correct. But, this has nothing to do with following what is true which is, in fact, a basic religious principle, and a great means of protecting the religion of Muslims in as much as one who does not have the ability to do Ijtihad must rely on 'following' in matters of religion." (volume 2, page 194)</p>

When these mushrik people were asked to follow the injunctions revealed by Allah through His Messenger, they refused to do so and insisted that they would rather follow the customary practice they had inherited from their fathers because, as they assumed, their models were divinely appointed to follow the way they adopted. Allah Almighty refutes this position of theirs by asking how could they go on following the ways of their fathers, under all conditions, to the exclusion of all other ways, even if their fathers did not understand much about the true faith, nor were they blessed with guidance given by their Lord?In their lack of understanding, the verse says that the disbelievers resemble the scenario of a person shouting his call to an animal who hears nothing meaningful or significant except a bland cry. The disbelievers, in that state, do hear but not what is intended to correct them, so they are called 'deaf; and they are tight-lipped when it comes to accepting the truth, therefore, they are 'dumb'; and since they do not see their benefit or loss, they are 'blind'. Consequently, with their vital senses so dulled, they seem to understand nothing.Comments on the nature of Taqlid:No doubt, this verse (170) does censure the blind following of forefathers, but at the same time, it provides a rule and its attending conditions proving that following has its permissible aspect which has been indicated in لَا يَعْقِلُونَ (even though their forefathers used to understand nothing) and لَا يَهْتَدُونَ (nor had they been on the right path). It is from here that we find out that following the forefathers mentioned in the text of the Qur'an was censured because they lacked reason and guidance. 'Guidance' or the right path signifies injunctions revealed by Allah Almighty, openly and clearly, while ` aql عقل or reason stands for imperative guidance deduced by the great armed vision of Ijtihad اجتھاد from the recognized sources of Islamic Shari'ah.Now we can see that following the model of those identified in the text cannot be permitted because they do not have a revealed set of laws from Allah, nor do they have the ability to deduce injunctions from the Word of Allah. There is a subtle hint here which we would do well to note. In case, we are satisfied that a certain ` alim عالِم has the perfect knowledge of the Qur'an and Sunnah and in the absence of a clear and direct instruction of the two sacred sources, he has the great expertise of a mujtahid مجتھد so that he can, by analogical deduction, arrive at rulings from the texts of the Qur'an and Sunnah - then. it is permissible to follow such mujtahid مجتھد alim عالِم . It does not mean that one has to obey 'his' injunctions and follow 'his person.' Instead, it means that one has to obey the injunctions of Allah alone to the total exclusion of others. But, since a direct and trustworthy knowledge of the injunctions of Allah (in all their ramifications) is not readily available to us due to our ignorance, we have to follow a mujtahid مجتھد alim عالِم in order to act in accordance with the injunctions of Allah Almighty.From what has been said above, it becomes clear that those who hasten to quote verses of this nature against following the great mujtahid imams, are themselves unaware of the proven meaning of these verses.In his comments on this verse, the great commentator, al-Qurtubi has said that the prohibition of following forefathers mentioned in this verse refers to. following them in false beliefs and deeds. The aspect of following correct beliefs and good deeds is not included here as it has been very clearly projected in Surah Yusuf in the words of Sayyidna Yusuf (علیہ السلام) :إِنِّي تَرَ‌كْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّـهِ وَهُم بِالْآخِرَ‌ةِ هُمْ كَافِرُ‌ونَ ﴿37﴾ وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَ‌اهِيمَ وَإِسْحَاقَ وَيَعْقُوبَI have disassociated myself from the community of people who do not believe in Allah and who deny the Hereafter and I have chosen to follow the community of my fathers, Ibrahim and Ishaq and Ya` qub. (12:37-38)This is good enough to prove that following forefathers in what is false is forbidden while it is permissible, rather desirable, in what is true.Al-Qurtubi has taken up the issue of following the mujtahid imams within his comments on this verse. He says:تعلق قوم بھذہ الآیہ فی ذمً التقلید (الی) وھذا فی الباطل صحیح اما التقلید فی الحق فاصل من اصول الدین وعصمۃ من عصم المسلمین یلجأ اِلیھا الجاھل المقصرعن درک النظر"Some people have quoted this verse to support their criticism against Taqlid (following). As far as following the false is concerned, this is correct. But, this has nothing to do with following what is true which is, in fact, a basic religious principle, and a great means of protecting the religion of Muslims in as much as one who does not have the ability to do Ijtihad must rely on 'following' in matters of religion." (volume 2, page 194)

وَمَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءً وَنِدَآءً صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَعْقِلُونَ

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَٱشْكُرُوا۟ لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

<p>Earlier, the aim was to correct the error made by the mushrikin مشرکین when they made unlawful what was good and permissible. Now, in the present Verse (172), the believers are being warned against falling into the same error. As a corollary, they are reminded of Allah's blessings and are taught to be grateful to Him.</p><p>Later, in Verse 173 it is said that the prohibited must remain prohibited and should never be treated as lawful, something the mushrikin used to do when they ate carrion or animals slaughtered in a name other than that of Allah. Also implied is the warning that it is an error to declare any animal, other than those specified, as unlawful.</p><p>Comments on juristic details follow.</p><p>The effects of eating Halal حلال and Haram حرام</p><p>Verse 172 forbids eating that which is Karam and along with it, allows eating that which is halal in all gratefulness to Allah. The reason is that the act of eating haram promotes evil instincts, kills the taste of ` ibadah and makes the prayers ineffective. In contrast, eating halal generates inner light, creates a distaste for evil deeds, leads towards high morals, and creates a state in which the heart welcomes ` ibadah and finds the very thought of sin sickening and of course, prayers are answered. Therefore, Allah Almighty has told all his prophets to eat from what is good and do what is righteous:</p><p>یأَيُّهَا الرُّ‌سُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًاً</p><p>0 Messengers, eat of the good things and do the righteous. (23:51)</p><p>This shows that eating and using what is halal حلال plays a vital role in doing what is good and virtuous. Similarly, living by the halal حلال helps the chances of a prayer being answered while living by the haram حرام kills those chances. The Holy Prophet has said that there are many people, tired and distressed, who stretch their hands in prayer before Allah fervently calling '0 Lord, 0 Lord, yet haram حرام is what they eat, haram حرام is what they drink and haram حرام is what they wear, how then, under these conditions, could they hope to have their prayers answered?' (The Sahih, Muslim, and Tirmidhi as quoted by Ibn Kathir)</p>

Earlier, the aim was to correct the error made by the mushrikin مشرکین when they made unlawful what was good and permissible. Now, in the present Verse (172), the believers are being warned against falling into the same error. As a corollary, they are reminded of Allah's blessings and are taught to be grateful to Him.Later, in Verse 173 it is said that the prohibited must remain prohibited and should never be treated as lawful, something the mushrikin used to do when they ate carrion or animals slaughtered in a name other than that of Allah. Also implied is the warning that it is an error to declare any animal, other than those specified, as unlawful.Comments on juristic details follow.The effects of eating Halal حلال and Haram حرامVerse 172 forbids eating that which is Karam and along with it, allows eating that which is halal in all gratefulness to Allah. The reason is that the act of eating haram promotes evil instincts, kills the taste of ` ibadah and makes the prayers ineffective. In contrast, eating halal generates inner light, creates a distaste for evil deeds, leads towards high morals, and creates a state in which the heart welcomes ` ibadah and finds the very thought of sin sickening and of course, prayers are answered. Therefore, Allah Almighty has told all his prophets to eat from what is good and do what is righteous:یأَيُّهَا الرُّ‌سُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًاً0 Messengers, eat of the good things and do the righteous. (23:51)This shows that eating and using what is halal حلال plays a vital role in doing what is good and virtuous. Similarly, living by the halal حلال helps the chances of a prayer being answered while living by the haram حرام kills those chances. The Holy Prophet has said that there are many people, tired and distressed, who stretch their hands in prayer before Allah fervently calling '0 Lord, 0 Lord, yet haram حرام is what they eat, haram حرام is what they drink and haram حرام is what they wear, how then, under these conditions, could they hope to have their prayers answered?' (The Sahih, Muslim, and Tirmidhi as quoted by Ibn Kathir)

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيْرِ ٱللَّهِ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَآ إِثْمَ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

<p>The wordإِنَّمَا حَرَّ‌مَ (innama harrama) is a restrictive particle, therefore, the sense of the verse is that Allah Almighty has forbidden only those things which have been mentioned later, other than which, nothing else is forbidden. So, in this verse, it is the word, innama إِنَّمَا which points out to the given sense, while in another verse (6:145): قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّ‌مًا عَلَىٰ طَاعِمٍ the same thing has been stated more clearly. Here, the Holy Prophet ﷺ has been asked to proclaim that, in what has been revealed to him, there is nothing haram حرام except the few things mentioned later on.</p><p>At this stage, we have a problem on our hands. The fact is that the unlawfulness of many things stands proved on the authority of other verses from the Qur'an, and also from ahadith. If so, what would be the meaning of this 'restriction' and how are we to explain the negation of 'there is nothing haram حرام except the few things mentioned later on'?</p><p>For an answer, we can say that halal حلال and haram حرام are not being discussed here in the absolute sense. Rather, they are discussed here with reference to those particular animals only which the polytheists of Makkah took as halal حلال or haram حرام on the basis of their pagan beliefs. This has been pointed out in the previous verse where it is said that the polytheists of Makkah were used to declaring some halal حلال animals as haram حرام for them and this practice was censured there. Now, it is in contrast to that situation that they are being told here as to how they do not stay away from certain animals which have been declared haram حرام for them, while, at the same time, they stay away from those that are halal حلال in the sight of Allah. Therefore, the presence of the 'restriction' here should not be taken in the absolute sense as it is relative, especially in opposition to the polytheistic beliefs.</p><p>Now, the things that have been made unlawful (haram) in verse 173 are four in number:</p><p>1. Dead animal (Maitah مَیتَہ)</p><p>2. Blood (Dam دم )</p><p>3. The flesh of Swine (Lahm al-khinzir لحم الخنزیر )</p><p>4. An animal on which the name of anyone other than Allah has been called (Wa ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـہ).</p><p>These four things have been further explained in other verses of the Holy Qur'an, and in authentic ahadith. Seen as a correlated whole, the following injunctions emerge from them, and they are being taken up here in some detail:makhan41</p><p>Injunctions about the dead animal</p><p>The dead animal is known in English as 'carrion' or carcass. In Islamic terminology, it means an animal not slaughtered in accordance with the requirements of the Shari'ah. If it dies its own death without having been slaughtered or is killed by choking or aggressive hitting, it falls under the category of 'dead' and remains haram حرام . But, in accordance with another verse of the Holy Qur'an: أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ‌ وَطَعَامُهُ 'Allowed to you is the game of the sea and its eating.' (5:96), slaughtering sea-life is not necessary as a condition; it is permissible even without it. It is on this basis that, in authentic ahadith, fish and locust have been determined as exceptions to the category of maitah مَیتَہ (unslaughtered) and thus made halal حلال . The Holy Prophet ﷺ has said: 'Two dead things have been made lawful for us - the fish and the locust; and two forms of blood have been made lawful for us - the liver and the spleen [ Organ in abdomen ].' (Ibn Kathir from Ahmad, Ibn Majah and Darqutni)</p><p>So, among animals, the fish and the locust are halal without slaughtering, even if they die their own death or get killed by somebody. However, fish that gets decomposed and starts floating on the surface is haram حرام . (Jassas)</p><p>Similarly, an animal not within range for the hunter to slaughter can become halal حلال without having been slaughtered if the hunter, after saying Bismillah بِسْمِ اللَّـهِ , inflicts a wound on it by means of a sharp-edged weapon such as an arrow. Merely being wounded is not enough; it is necessary as a condition that it be wounded with some sharp-edged weapon.</p><p>Injunctions and Rulings</p><p>1. If an animal wounded by a gunshot dies before it could be slaughtered, it would be taken as an animal that dies from a fatal strike with a baton or rock. This has been called' (mawqudhah موقوذہ) in another verse of the Holy Qur'an (5:3) where it has been classed as haram حرام . However, if the animal is slaughtered before it dies, it would become halal حلال .</p><p>2. Some ` ulama' are of the opinion that the common bullet with a conical nose-top falls under the category of an arrow, but the view of the majority is that this too is not an arrow-like weapon, instead, it bores the flesh and tears it apart by the force of the explosive mixture inside the bullet, otherwise, the weapon itself has no sharp edge which could inflict a wound on the animal. Therefore, an animal hunted with a bullet of this kind will not be permissible without slaughtering it.</p><p>3. In Verse 173, maitah مَیتَہ or the dead animal has been declared haram حرام in an absolute sense, therefore, everything about it is haram حرام ; eating its flesh, buying it or selling it, all included. The same injunction applies to all impurities (Anjas). Their use, buying and selling, even deriving any benefit from them are all haram حرام ، so much so, that it is impermissible to voluntarily feed even an animal with carrion or anything else impure. However, should this be placed somewhere and be eaten by a dog or cat on its own, that would, then be permissible. What is not permissible is to feed them personally. (Jassas, Qurtubi)</p><p>4. In this particular verse the injunction declaring maitah مَیتَہ or the dead animal as haram حرام appears to be general which includes all parts of maitah مَیتَہ . But, this has been clarified in another verse (6:145) by the words: عَلَىٰ طَاعِمٍ يَطْعَمُهُ which tells us that the eatable parts of the dead animal are forbidden. Therefore, the bones of the dead animal and the hair, which are not eatables, are clean and their use is permissible. The Holy Qur'an in verse (16:86): وَمِنْ أَصْوَافِهَا وَأَوْبَارِ‌هَا وَأَشْعَارِ‌هَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ has permitted the use of hair of such animals in an absolute sense. The condition of slaughter is not there (Jassas). Since the skin or hide of an animal carries impurities such as blood it is forbidden unless tanned. When tanned, it is permissible. Further clarifications can be seen in authentic ahadith. (Jassas)</p><p>5. The fat of the dead animal and everything made with it is forbidden. There is no way they can be used. Even buying and selling them are forbidden.</p><p>6. Avoiding the use of soap made from animal fat is good precautionary practice. However, it is not easy to find out for sure that fat from dead animals has been used in a particular product, therefore, some leeway exists. Another reason for its permissibility is that some of the blessed Companions such as, Ibn ` Umar, Abu Said al-Khudri and Abu Musa al-Ash` ari ؓ have ruled that the fat of the dead animal is forbidden as far as eating is concerned, while they have permitted its use externally, and therefore, they have allowed its buying and selling. (Jassas)</p><p>7. Cheese made from milk contains an ingredient called infaha in Arabic and 'rennet' in English. It is a mucous membrane lining taken out from the stomachs of suckling lambs or kids. It is used to coagulate or curdle milk. If rennet is taken out of the stomach of an animal slaughtered in the name of Allah, there is no harm in using it. The meat, fat etc. of an Islamically slaughtered animal are permissible. But, in the event they are taken from the stomach of an animal slaughtered un-Islamically, there is difference of views among Muslim jurists. Imams Abu Hanifah and Malik رحمۃ اللہ علیہما consider it clean while Imams Abu Yusuf, Muhammad and Thawri رحمۃ اللہ علیہما and others call it unclean and impure. (Jassas, Qurtubi)</p><p>There is a strong likelihood that rennet from un-Islamically slaughtered animals is used in cheese made in non-Islamic countries, therefore, relying on the consensus of Muslim jurists, one must avoid using it. Under the juristic position taken by Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما ، leeway exists. Some cheeses made in western countries have pork-fat as one of their ingredients which, hopefully, can be seen on the wrapper or tin. All these are absolutely haram حرام and impure.</p><p>The blood</p><p>The second thing forbidden in the verse is blood. The word, dam دم ، (pronounced a, 'sum' in English) meaning 'blood' has been used here in the absolute sense, but, in verse (6:145) of Surah al-An` am, it has been subjected to a qualification, that is: مَّسْفُوحًاً (that which flows). Therefore, fuqaha' agree that congealed blood such as, the kidney or spleen, are clean and permissible.</p><p>1. Since flowing blood is what is forbidden, the blood that remains on the flesh after slaughtering the animal is clean. The Muslim jurists, the blessed Companions and their successors and the Ummah in general agree on this. On the same analogy, the blood of mosquitoes, flies and bed bugs is not unclean. But, should this be significant, it has to be washed clean. (Jassas)</p><p>46. In bio-chemistry, the enzyme rennin in present is rennet and is a milk-curdling agent.</p><p>2. As eating or drinking blood is forbidden, its external use is also forbidden. As the buying and selling and seeking any benefit from impurities is forbidden, the buying and selling of blood is forbidden and all income derived from it is also forbidden. This is because dam or blood in the words of the Holy Qur'an has been forbidden in the absolute sense which includes all possible ways in which it can be used.</p><p>Blood Transfusion</p><p>Actually, human blood is a part of human body. When taken out of the body, it is rated as najis نجس or 'impure’, which would require that transfusion of blood from one human body to another be regarded as haram حرام for two reasons:</p><p>a) Since respecting the human body is necessary and this act is contrary to that respect.</p><p>b) Blood is heavy impurity (al-najasah al-ghalizah النجسہ الغلیظہ ) and the use of things impure is not permissible.</p><p>But, looking into the conveniences allowed by the Shari'ah of Islam under conditions of compulsion and in general treatment of diseases, we come to the following conclusions:</p><p>To begin with, blood is no doubt a part of the human body but its transfusion into the body of another person requires no surgery. Blood is drawn out by means of a syringe from one human body and transferred to another by the same process. Therefore, it is like milk which forms in the human body and goes on to become the part of another human being. The Shari'ah of Islam, in view of the need of the human child, has made nothing but milk as his or her initial food, making it obligatory on mothers to feed their children as far as they stay married to their respective husbands. After divorce, mothers cannot be forced to feed their children. To provide sustenance to children is the responsibility of the father; it is he who must arrange to have the child suckled by a wet-nurse, or request the mother to continue feeding the baby against payment. The Holy Qur'an is very clear on this subject when it says:</p><p>فَإِنْ أَرْ‌ضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَ‌هُنَّ</p><p>"If they (your divorced wives) suckle (your children) for you, then, pay for their services." (65:6)</p><p>In short, milk which is a part of the human body has still been made permissible for children in view of their need. It is even permissible to use it medically for elders as well. It appears in Alamgiriah:</p><p>ولا باس باَن یسعط الرجل بلبن المراۃ ویشربہ للدواء (عالمگیری ص 4)</p><p>"There is no harm if female milk is dropped in the nose of a man to cure him of some disease, or even if it is given orally as medicine." (For further details on this subject see Al-Mughni by ibn Qudamah, Kitab al-Sayd, volume 8, page 602.)</p><p>If blood is dealt with on the analogy of milk, the analogy would not be too far-fetched, since milk is also an altered form of blood and shares with it the common factor of being a part of the human person. The only difference between them is that milk is clean while blood is not. So, the first reason of unlawfulness, that is, being a part of human body, is no more operative here. What remains is the aspect of its impurity. In this case too, some fuqaha' have permitted the use of blood on medical grounds.</p><p>Therefore, the correct position is that the transfer of human blood to another body does not seem to be permissible in Shari` ah under normal conditions, but doing so under compulsive conditions on medical grounds is doubtlessly permissible. Compulsive conditions mean that the patient faces a life or death situation and no life-saving drug turns out to be effective or is just not available and there is a strong likelihood that the patient's life would be saved through the blood transfusion. If these conditions are met, giving of blood will be permissible under the authority of this Qur'anic text which clearly permits the saving of one's life by eating the flesh of a dead animal, if compelled by neces-sity. However, in the event that there be no condition of compulsion or other medicines and treatments could work, the problem has been dealt with differently by different jurists; some say that it is permissible while others maintain that it is not. Details are available in books of fiqh فقہ . Those interested in the subject may wish to see my Urdu treatise entitled, 'The Transplanting of Human Limbs'.</p><p>The swine is forbiddan</p><p>The third thing forbidden in this verse is the flesh of the swine. It will be noted that it is the 'flesh' of swine which has been mentioned here as unlawful. Al-Qurtubi explains this by saying that the aim here is not to restrict or particularize 'flesh' as such. In fact, all parts of the swine, the bones, the skin, the hair, the ligaments, are forbidden by the consensus of the Muslim community. The introduction of the word (lahm لحم : flesh) is to point out that the swine is not like other prohibited animals which can be purified by slaughtering, even if eating of them stays prohibited. The reason is that the flesh of the swine does not get purified even if the swine is slaughtered, as it is absolutely impure and unlawful. However, the use of its bristles to sow leather has been permitted in Hadith. (Jassas, Qurtubi)</p><p>The consecrated animals</p><p>The fourth thing forbidden in this verse is an animal dedicated to anyone other than Allah. This takes three known forms:</p><p>(1) The slaughtering of an animal to seek the pleasure of anyone other than Allah and calling the name of that 'anyone' while slaughtering it, is unanimously forbidden with the consensus of the Muslim community. This animal is maitah مَیتَہ : dead. It is not permissible to derive any benefit from any of its parts because this is what the verse, مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ (173) clearly means without any difference of opnion.</p><p>(2) The slaughtering of an animal to seek the pleasure of anyone other than Allah, despite the fact that the animal was slaughtered by calling the name of Allah, is also forbidden in the Shari'ah. This is something a large number of ignorant Muslims do when they slaughter goats and sheep, even chicken, to seek the pleasure of elders and leaders, and they do this by calling the name of Allah at the time of slaughter. The fuqaha-' agree that all such forms are haram حرام and the animal slaughtered in this manner is a dead animal, a carcass. However, there is some difference of opinion about the reason. Some commentators and jurists maintain that this second situation is also what the verse مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ (173) means to cover. It appears in the Hawashi of al-Baydawi:</p><p>فکل مانودی علیہ بغیر اسم اللہ فھو حرام وان ذبح باسم اللہ تعالیٰ حیث اجمع العلماء لوان مسلما ذبح ذبیحۃ وقصد بذبحہ التقرب الٰی غیر اللہ صار مرتدا و ذبیحتہ ذبیحۃ مرتد</p><p>Every animal on which a name other than that of Allah was called is Haram , even though it was slaughtered in the name of Allah. Therefore, ` ulama علماء ' agree that a Muslim, who slaughters an animal and intends to seek the pleasure of anyone other than Allah through it, will become an apostate, and the animal he slaughters will be taken as one slaughtered by an apostate.</p><p>In addition to this, it is said in Al-Durr al-Mukhtar, Kitab al-dhaba'ih:</p><p>ذبح لقدوم الامیر و نحوہ کو احد من العظماء یحرم لانہ اھل بہ لغیر اللہ ولوذکراسم اللہ</p><p>Slaughtering an animal to celebrate the visit of a dignitary is haram حرام because that comes under ma uhilla bihi lighayrillah أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـه ما even though the name of Allah has been mentioned at the time of slaughter. (Volume 5, page 214)</p><p>Al-Shami concurs with this view.</p><p>There are others who have not gone to the extent of declaring that this situation is what ma uhilla bihi lighayrillah ما اُهِلَّ بِهِ لِغَيْرِ‌ اللَّـه means clearly since it would be a little burdened Arabic-wise to import the phrase for this situation, but it is on the basis of the commonality of cause, that is, because of the intention of seeking the pleasure of anyone other than Allah, that they have tied this too with ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ and have declared it to be haram حرام . In the view of this humble writer, this view is the most sound, cautious and safe.</p><p>Nevertheless, there is a regular verse of the Holy Qur'an which supports the unlawfulness of this situation, that is, وَمَا ذُبِحَ عَلَى النُّصُبِ. The word, nusub نُّصُبِ here means everything worshipped falsely. So, it signifies animals that have been slaughtered for false gods. Since, wa ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ has been mentioned earlier, it tells us that ma uhilla وَمَا أُهِلَّ clearly means the animal on which a name other than that of Allah has been recited at the time of its slaughter, and that dhubiha ala n'nusub ذُبِحَ عَلَى النُّصُبِ appears in contrast to it where the reciting of a name other than that of Allah has not been mentioned. It simply means the act of slaughtering with the intention of pleasing idols. Included here are animals which have been, in fact, slaughtered to seek the pleasure of somebody other than Allah even though the name of Allah has been recited at the time of slaughtering them. (This special note is from my teacher, Hakim al-ummah Maulana Ashraf Ali Thanavi.)</p><p>Imam Al-Qurtubi (رح) has taken the same approach in his Tafsir where he has said:</p><p>وجرت عادہ العرب بالصیاح باسم المقصود بالذبیحۃ وغلب ذلک فی استعمالھم حتی عبربہ عن النیۃ التی ھی علۃ التحریم</p><p>It was a customary practice of the Arabs that, at the time they were to slaughter, they would call aloud the name of the entity the slaughter was intended for. That was so much in vogue among them, that in this verse, their intention, that is, their seeking of the pleasure of one other than Allah, which is the real cause of forbiddance, was identified as ihlal or call. (Tafsir al-Qurtubi, volume 2, page 307. Imam AI-Qurtubi has based his findings on the fatawa فتٰوٰی or religious rulings of Sayyidna ` Ali and Sayyidah ` A'ishah, may Allah be pleased with them both)</p><p>During the days of Sayyidna Ali ؓ ، Ghalib, the father of poet Farazdaq had slaughtered a camel and there is no report to con-firm that the name of someone other than Allah was mentioned on it at the time of its slaughter. But, Sayyidna Sayyidna Ali ؓ decided that this too fell under the category of ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ and was haram حرام . The Companions, may Allah bless them all, accepted the verdict.</p><p>Similarly, Al-Qurtubi reports a lengthy hadith from Sayyidah ` A'ishah ؓ ، on the authority of Yahya ibn Yahya (رح) ، the teacher of Imam Muslim. Towards the end, it says that a certain woman asked her: '0 umm al-mu'minin اے اُم المؤمنین ، some of our foster relatives are non-Arabs and they have one or the other festival going for them all the time. On these festivals, they send us gifts. Should we eat them or should we not?' Thereupon, Sayyidah ` A'ishah ؓ said:</p><p>اما ما ذبح لذلک الیوم فلا تاکلوا ولکن کلوا من اشجارھم</p><p>Do not eat what has been slaughtered for that day, but you can eat (fruits) from their trees. (Qurtubi, volume 2, page 207)</p><p>To sum up, it can be said that the second situation in which the intention is to seek the favour of an entity other than Allah even though Allah's name is called at the time of slaughtering the animal comes under the purview of the prohibition relating to ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ for two reasons:</p><p>a. The commonness of cause, that is, because of the intention to seek the favour of an entity other than Allah.</p><p>b. It is also covered by the verse (5:3), and therefore, this too is forbidden.</p><p>3. There is a third situation also where an animal is released after cutting off its ear lobe or branding it in some other manner and this is done to seek the pleasure of an entity other than Allah and to make it an object of reverence paid to the same entity. The animal in this case was neither used in its normal functions nor intended to be slaughtered. Rather, slaughtering such an animal used to be held as unlawful. Such animals are not covered under the prohibition envisaged in verse 173 (Ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ ) or in verse 5:3 (Ma dhubiha ` ala n'nusub ما ذُبِحَ عَلَى النُّصُبِ ), instead, animals of this kind are known as bahirah or sa'ibah and according to the injunction of the Qur'an the practice of releasing them in that manner is haram as it would appear later under the verse: مَا جَعَلَ اللَّـهُ مِن بَحِيرَ‌ةٍ وَلَا سَائِبَةٍ</p><p>However, it should be borne in mind that their practice of releasing an animal in this unlawful manner or their false beliefs about it do not render the animal itself unlawful. Rather, if such animals are held to be forbidden, it will amount to supporting their false beliefs. Therefore, this animal is lawful like any other animal.</p><p>But, in accordance with the principles of Muslim law, this animal does not go out of the ownership of its owner. It continues to be owned by him, even though, he thinks that it is no more his property and has been dedicated to someone other than Allah. This belief of the owner of the animal is false and, in accordance with the dictate of the Shari'ah, the animal continues to be in his ownership.</p><p>Now, if this person sells this animal or gives it as gift to someone, then, this animal will be lawful for the assignee. This is what people in some countries do when they endow goats or cows in the name of their idols or gods and leave them with the management of the temples to do what they like with them. Some of them sell these animals to Muslims as well. Similarly, some ignorant Muslims also do things like that at shrines or graveyards. There they would leave a goat or a full-grown male domestic foul in the hands of the keepers who sell these out. So, those who buy such livestock or poultry from the keepers authorized by owners, for them, it is perfectly lawful if they buy, slaughter, eat or sell them onwards.</p><p>Nadhr lighayrillah نذر لغیرللہ : Offering for anyone other than Allah</p><p>Here we have a fourth situation on our hands which does not relate to animals but to things other than these. For instance, food or sweets offered against vows in the name of someone other than Allah by Hindus in their temples and by ignorant Muslims in shrines. This kind of nadhr نذر or mannat مَنَّت in the name of someone other than Allah has also been declared haram حرام because of the commonness of cause, that is, because of the intention to seek the favour of one other than Allah and which comes under the same prohibition as contemplated in ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـہ as a result of which its eating, feeding, buying and selling all become haram حرام . Details can be seen in the books of fiqh فقہ such as Al-Bahr al-Ra'iq البحر الرعیق and others. This injunction is based on the analogy of the animals mentioned expressly in the text of the Holy Qur'an.</p><p>Injunctions in situations of compulsion</p><p>In the verse under comment, after four things have been declared unlawful, the fifth injunction comes as an exception. The text says:</p><p>فَمَنِ اضْطُرَّ‌ غَيْرَ‌ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ</p><p>which means that the injunction has been relaxed for a person who is extremely compelled by hunger, and is not looking towards enjoying his food, nor is likely to go beyond the level of his need, then he, in that situation, will not incur any sin if he eats what is unlawful. There is no doubt about it that Allah Almighty is Most-Forgiving, Very-Merciful. It will be observed that the burden of sin which accrues from eating the unlawful has been removed from the mudtar مُضْطُر‌: the one who is compelled by necessity and must save his life, if he fulfils two attending conditions. In the terminology of the Shar` iah, the word, mudtar مُضْطُر is applied to a person whose life is in danger. Ordinary pain or need cannot qualify a person to be known as mudtar مُضْطُر . So, for a person whose hunger has driven him to a point beyond which he must either eat or die, there is an option; he can eat things made unlawful on two conditions. Firstly, the aim should be to save life and not to enjoy eating. Secondly, he must eat only as much as would serve to save his life; eating to fill up one's stomach or eating much more than one needs remain prohibited even at that time.</p><p>Special Note</p><p>Here, the eating of things forbidden even under a situation of compulsion (idtirar اِضْطُرارَ‌) has not been made lawful as such by the noble Qur'an, instead, the expression used is لااثمَ علیہ (there is no sin on him) which means that these things continue to be haram حرام as they are, but the sin of using what is haram حرام has been forgiven because the eater has done so under the compulsion of necessity. There is a world of difference between making something lawful and the forgiving of sin. If the objective was to make these things lawful under compulsive need, a simple exception from the injunction of unlawfulness would have been enough. But, here the text does not rest at the simple exception, it rather elects to add the statement: لااثمَ علیہ . By doing so, it makes a point, that is, what is haram حرام remains haram حرام as it is, and using it is nothing but sin, however, the mudtar (مُضْطُر), the compelled one, has been forgiven this sin.</p><p>Using the forbidden as a cure, in dire necessity</p><p>A person whose life is in danger can use what is forbidden as medicine to save his life. This too is proved by the verse under comment, but there seem to be some conditions as well which have been hinted there.</p><p>To begin with, there should be a state of compulsion, and a danger of losing life. This injunction does not cover ordinary pain or sickness. Then, there is the situation when no treatment or medicine works, or is just not available - the unlawful thing to be used as life-saving drug is the only option open. This is like the exception made in a state of extreme hunger which is valid only when something lawful is not available or affordable. The third condition is that it should be made certain that by using the unlawful, life will be saved. This is like the eating of a couple of morsels from unlawful meat by one compelled fatally by hunger should be enough to save his life. If there is a medicine which appears to be useful but there is no certainty that it would cure the ailing patient, then, the use of this unlawful medicine will not fall under the purview of the exception made in this verse and therefore, it will not be permissible. Along with these three, there are two additional conditions which have been set forth in the verse, that is, one should not aim to enjoy it and use no more than one needs to use.</p><p>Given the restrictions and conditions that emerge from clear statements and subtle hints in the verse, every unlawful and impure medicine can be used internally or externally. It is permissible by the consensus of the jurists of the Muslim ummah. In a nutshell, these five conditions are as follows:</p><p>1. There be a state of extreme necessity, that is, one's life be in danger.</p><p>2. Another lawful medicine does not work, or is not available.</p><p>3. It should be normally certain that the disease will be cured by such medicine.</p><p>4. Enjoying the use of the medicine should not be the aim.</p><p>5. It should not be used any more than it is needed.</p><p>Using the forbidden as a cure without necessity</p><p>As far as situations of extreme necessity are concerned, the relevant injunction has been given in the text of the Holy Qur'an and there is total agreement on that. But, about the question of using impure or haram حرام medicine even in common diseases, the jurists differ. Most of them say that, barring compulsion, and all those conditions mentioned above, it is not permissible to use haram حرام medicine, because the Holy Prophet $ as reported in al-Bukhari has said that Allah Almighty has placed no cure for the Muslims in haram حرام .</p><p>Some other jurists have used a particular episode reported in Hadith to declare it as permissible. That episode relates to people of the ` Uraynah عُرینہ tribe and has been reported in all books of Hadith where it is said that some villagers came to the Holy Prophet ﷺ . They suffered from several diseases. He permitted them the use of camel milk and urine, which cured them.</p><p>But, this episode has several possibilities which make the use of prohibited things doubtful. Therefore, the correct original position is: Unless the conditions of extreme necessity exist in common diseases, the use of haram medicine is not permissible.</p><p>However, later-day jurists, keeping in view the influx of unlawful and impure medicines in modern times, the general climate of suffering, and the weakness of people against it, have permitted the use of prohibited medicine on the condition that another lawful and pure medicine is not effective, or is not available. It is mentioned in Al-Durr al-Mukhtar, the well-known book of Fiqh فقہ :</p><p>اَختلف فی التداوی بالمحرم وظاھر المذھب المنع کما فی رضاع البحر ولکن نقل المصنف ثم وھھنا عن الحاوی قبل یرخص اذا علم فیہ الشفاء ولم یعلم دواء آخر کما رخص فی الخمر للعطشان (علیہ الفتوی، ومثلہ فی العالمگیریہ ص 355 ج 05)</p><p>There is difference of opinion in medication through the unlawful. Apparent religious ruling forbids it, as is mentioned in Al-Bahr al-Ra'iq, Kitab al-Rida' but the author has, at that point in al-Rida`, as well as here, reported from al-Hawi al-Qudsi that some ` ulama' عُلماء have permitted the use of the prohibited on medical grounds, if the cure is certain and there is no alternate available, which is like the permission granted to the critically thirsty to take a sip of liquor.</p><p>The conclusion</p><p>The details given above help us find out what we should do about modern medicines that originate mostly from Europe and America, especially those in which the use of alcohol as base or solvent, or the introduction of other impure ingredients, is known and certain. As for medicines in which the presence of unlawful and impure ingredients cannot be ascertained with any degree of certainty, their use would have a little more technical leeway, however, there is nothing like precaution, especially when the need is not that pressing. Allah Almighty knows best.</p>

The wordإِنَّمَا حَرَّ‌مَ (innama harrama) is a restrictive particle, therefore, the sense of the verse is that Allah Almighty has forbidden only those things which have been mentioned later, other than which, nothing else is forbidden. So, in this verse, it is the word, innama إِنَّمَا which points out to the given sense, while in another verse (6:145): قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّ‌مًا عَلَىٰ طَاعِمٍ the same thing has been stated more clearly. Here, the Holy Prophet ﷺ has been asked to proclaim that, in what has been revealed to him, there is nothing haram حرام except the few things mentioned later on.At this stage, we have a problem on our hands. The fact is that the unlawfulness of many things stands proved on the authority of other verses from the Qur'an, and also from ahadith. If so, what would be the meaning of this 'restriction' and how are we to explain the negation of 'there is nothing haram حرام except the few things mentioned later on'?For an answer, we can say that halal حلال and haram حرام are not being discussed here in the absolute sense. Rather, they are discussed here with reference to those particular animals only which the polytheists of Makkah took as halal حلال or haram حرام on the basis of their pagan beliefs. This has been pointed out in the previous verse where it is said that the polytheists of Makkah were used to declaring some halal حلال animals as haram حرام for them and this practice was censured there. Now, it is in contrast to that situation that they are being told here as to how they do not stay away from certain animals which have been declared haram حرام for them, while, at the same time, they stay away from those that are halal حلال in the sight of Allah. Therefore, the presence of the 'restriction' here should not be taken in the absolute sense as it is relative, especially in opposition to the polytheistic beliefs.Now, the things that have been made unlawful (haram) in verse 173 are four in number:1. Dead animal (Maitah مَیتَہ)2. Blood (Dam دم )3. The flesh of Swine (Lahm al-khinzir لحم الخنزیر )4. An animal on which the name of anyone other than Allah has been called (Wa ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـہ).These four things have been further explained in other verses of the Holy Qur'an, and in authentic ahadith. Seen as a correlated whole, the following injunctions emerge from them, and they are being taken up here in some detail:makhan41Injunctions about the dead animalThe dead animal is known in English as 'carrion' or carcass. In Islamic terminology, it means an animal not slaughtered in accordance with the requirements of the Shari'ah. If it dies its own death without having been slaughtered or is killed by choking or aggressive hitting, it falls under the category of 'dead' and remains haram حرام . But, in accordance with another verse of the Holy Qur'an: أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ‌ وَطَعَامُهُ 'Allowed to you is the game of the sea and its eating.' (5:96), slaughtering sea-life is not necessary as a condition; it is permissible even without it. It is on this basis that, in authentic ahadith, fish and locust have been determined as exceptions to the category of maitah مَیتَہ (unslaughtered) and thus made halal حلال . The Holy Prophet ﷺ has said: 'Two dead things have been made lawful for us - the fish and the locust; and two forms of blood have been made lawful for us - the liver and the spleen [ Organ in abdomen ].' (Ibn Kathir from Ahmad, Ibn Majah and Darqutni)So, among animals, the fish and the locust are halal without slaughtering, even if they die their own death or get killed by somebody. However, fish that gets decomposed and starts floating on the surface is haram حرام . (Jassas)Similarly, an animal not within range for the hunter to slaughter can become halal حلال without having been slaughtered if the hunter, after saying Bismillah بِسْمِ اللَّـهِ , inflicts a wound on it by means of a sharp-edged weapon such as an arrow. Merely being wounded is not enough; it is necessary as a condition that it be wounded with some sharp-edged weapon.Injunctions and Rulings1. If an animal wounded by a gunshot dies before it could be slaughtered, it would be taken as an animal that dies from a fatal strike with a baton or rock. This has been called' (mawqudhah موقوذہ) in another verse of the Holy Qur'an (5:3) where it has been classed as haram حرام . However, if the animal is slaughtered before it dies, it would become halal حلال .2. Some ` ulama' are of the opinion that the common bullet with a conical nose-top falls under the category of an arrow, but the view of the majority is that this too is not an arrow-like weapon, instead, it bores the flesh and tears it apart by the force of the explosive mixture inside the bullet, otherwise, the weapon itself has no sharp edge which could inflict a wound on the animal. Therefore, an animal hunted with a bullet of this kind will not be permissible without slaughtering it.3. In Verse 173, maitah مَیتَہ or the dead animal has been declared haram حرام in an absolute sense, therefore, everything about it is haram حرام ; eating its flesh, buying it or selling it, all included. The same injunction applies to all impurities (Anjas). Their use, buying and selling, even deriving any benefit from them are all haram حرام ، so much so, that it is impermissible to voluntarily feed even an animal with carrion or anything else impure. However, should this be placed somewhere and be eaten by a dog or cat on its own, that would, then be permissible. What is not permissible is to feed them personally. (Jassas, Qurtubi)4. In this particular verse the injunction declaring maitah مَیتَہ or the dead animal as haram حرام appears to be general which includes all parts of maitah مَیتَہ . But, this has been clarified in another verse (6:145) by the words: عَلَىٰ طَاعِمٍ يَطْعَمُهُ which tells us that the eatable parts of the dead animal are forbidden. Therefore, the bones of the dead animal and the hair, which are not eatables, are clean and their use is permissible. The Holy Qur'an in verse (16:86): وَمِنْ أَصْوَافِهَا وَأَوْبَارِ‌هَا وَأَشْعَارِ‌هَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ has permitted the use of hair of such animals in an absolute sense. The condition of slaughter is not there (Jassas). Since the skin or hide of an animal carries impurities such as blood it is forbidden unless tanned. When tanned, it is permissible. Further clarifications can be seen in authentic ahadith. (Jassas)5. The fat of the dead animal and everything made with it is forbidden. There is no way they can be used. Even buying and selling them are forbidden.6. Avoiding the use of soap made from animal fat is good precautionary practice. However, it is not easy to find out for sure that fat from dead animals has been used in a particular product, therefore, some leeway exists. Another reason for its permissibility is that some of the blessed Companions such as, Ibn ` Umar, Abu Said al-Khudri and Abu Musa al-Ash` ari ؓ have ruled that the fat of the dead animal is forbidden as far as eating is concerned, while they have permitted its use externally, and therefore, they have allowed its buying and selling. (Jassas)7. Cheese made from milk contains an ingredient called infaha in Arabic and 'rennet' in English. It is a mucous membrane lining taken out from the stomachs of suckling lambs or kids. It is used to coagulate or curdle milk. If rennet is taken out of the stomach of an animal slaughtered in the name of Allah, there is no harm in using it. The meat, fat etc. of an Islamically slaughtered animal are permissible. But, in the event they are taken from the stomach of an animal slaughtered un-Islamically, there is difference of views among Muslim jurists. Imams Abu Hanifah and Malik رحمۃ اللہ علیہما consider it clean while Imams Abu Yusuf, Muhammad and Thawri رحمۃ اللہ علیہما and others call it unclean and impure. (Jassas, Qurtubi)There is a strong likelihood that rennet from un-Islamically slaughtered animals is used in cheese made in non-Islamic countries, therefore, relying on the consensus of Muslim jurists, one must avoid using it. Under the juristic position taken by Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما ، leeway exists. Some cheeses made in western countries have pork-fat as one of their ingredients which, hopefully, can be seen on the wrapper or tin. All these are absolutely haram حرام and impure.The bloodThe second thing forbidden in the verse is blood. The word, dam دم ، (pronounced a, 'sum' in English) meaning 'blood' has been used here in the absolute sense, but, in verse (6:145) of Surah al-An` am, it has been subjected to a qualification, that is: مَّسْفُوحًاً (that which flows). Therefore, fuqaha' agree that congealed blood such as, the kidney or spleen, are clean and permissible.1. Since flowing blood is what is forbidden, the blood that remains on the flesh after slaughtering the animal is clean. The Muslim jurists, the blessed Companions and their successors and the Ummah in general agree on this. On the same analogy, the blood of mosquitoes, flies and bed bugs is not unclean. But, should this be significant, it has to be washed clean. (Jassas)46. In bio-chemistry, the enzyme rennin in present is rennet and is a milk-curdling agent.2. As eating or drinking blood is forbidden, its external use is also forbidden. As the buying and selling and seeking any benefit from impurities is forbidden, the buying and selling of blood is forbidden and all income derived from it is also forbidden. This is because dam or blood in the words of the Holy Qur'an has been forbidden in the absolute sense which includes all possible ways in which it can be used.Blood TransfusionActually, human blood is a part of human body. When taken out of the body, it is rated as najis نجس or 'impure’, which would require that transfusion of blood from one human body to another be regarded as haram حرام for two reasons:a) Since respecting the human body is necessary and this act is contrary to that respect.b) Blood is heavy impurity (al-najasah al-ghalizah النجسہ الغلیظہ ) and the use of things impure is not permissible.But, looking into the conveniences allowed by the Shari'ah of Islam under conditions of compulsion and in general treatment of diseases, we come to the following conclusions:To begin with, blood is no doubt a part of the human body but its transfusion into the body of another person requires no surgery. Blood is drawn out by means of a syringe from one human body and transferred to another by the same process. Therefore, it is like milk which forms in the human body and goes on to become the part of another human being. The Shari'ah of Islam, in view of the need of the human child, has made nothing but milk as his or her initial food, making it obligatory on mothers to feed their children as far as they stay married to their respective husbands. After divorce, mothers cannot be forced to feed their children. To provide sustenance to children is the responsibility of the father; it is he who must arrange to have the child suckled by a wet-nurse, or request the mother to continue feeding the baby against payment. The Holy Qur'an is very clear on this subject when it says:فَإِنْ أَرْ‌ضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَ‌هُنَّ"If they (your divorced wives) suckle (your children) for you, then, pay for their services." (65:6)In short, milk which is a part of the human body has still been made permissible for children in view of their need. It is even permissible to use it medically for elders as well. It appears in Alamgiriah:ولا باس باَن یسعط الرجل بلبن المراۃ ویشربہ للدواء (عالمگیری ص 4)"There is no harm if female milk is dropped in the nose of a man to cure him of some disease, or even if it is given orally as medicine." (For further details on this subject see Al-Mughni by ibn Qudamah, Kitab al-Sayd, volume 8, page 602.)If blood is dealt with on the analogy of milk, the analogy would not be too far-fetched, since milk is also an altered form of blood and shares with it the common factor of being a part of the human person. The only difference between them is that milk is clean while blood is not. So, the first reason of unlawfulness, that is, being a part of human body, is no more operative here. What remains is the aspect of its impurity. In this case too, some fuqaha' have permitted the use of blood on medical grounds.Therefore, the correct position is that the transfer of human blood to another body does not seem to be permissible in Shari` ah under normal conditions, but doing so under compulsive conditions on medical grounds is doubtlessly permissible. Compulsive conditions mean that the patient faces a life or death situation and no life-saving drug turns out to be effective or is just not available and there is a strong likelihood that the patient's life would be saved through the blood transfusion. If these conditions are met, giving of blood will be permissible under the authority of this Qur'anic text which clearly permits the saving of one's life by eating the flesh of a dead animal, if compelled by neces-sity. However, in the event that there be no condition of compulsion or other medicines and treatments could work, the problem has been dealt with differently by different jurists; some say that it is permissible while others maintain that it is not. Details are available in books of fiqh فقہ . Those interested in the subject may wish to see my Urdu treatise entitled, 'The Transplanting of Human Limbs'.The swine is forbiddanThe third thing forbidden in this verse is the flesh of the swine. It will be noted that it is the 'flesh' of swine which has been mentioned here as unlawful. Al-Qurtubi explains this by saying that the aim here is not to restrict or particularize 'flesh' as such. In fact, all parts of the swine, the bones, the skin, the hair, the ligaments, are forbidden by the consensus of the Muslim community. The introduction of the word (lahm لحم : flesh) is to point out that the swine is not like other prohibited animals which can be purified by slaughtering, even if eating of them stays prohibited. The reason is that the flesh of the swine does not get purified even if the swine is slaughtered, as it is absolutely impure and unlawful. However, the use of its bristles to sow leather has been permitted in Hadith. (Jassas, Qurtubi)The consecrated animalsThe fourth thing forbidden in this verse is an animal dedicated to anyone other than Allah. This takes three known forms:(1) The slaughtering of an animal to seek the pleasure of anyone other than Allah and calling the name of that 'anyone' while slaughtering it, is unanimously forbidden with the consensus of the Muslim community. This animal is maitah مَیتَہ : dead. It is not permissible to derive any benefit from any of its parts because this is what the verse, مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ (173) clearly means without any difference of opnion.(2) The slaughtering of an animal to seek the pleasure of anyone other than Allah, despite the fact that the animal was slaughtered by calling the name of Allah, is also forbidden in the Shari'ah. This is something a large number of ignorant Muslims do when they slaughter goats and sheep, even chicken, to seek the pleasure of elders and leaders, and they do this by calling the name of Allah at the time of slaughter. The fuqaha-' agree that all such forms are haram حرام and the animal slaughtered in this manner is a dead animal, a carcass. However, there is some difference of opinion about the reason. Some commentators and jurists maintain that this second situation is also what the verse مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ (173) means to cover. It appears in the Hawashi of al-Baydawi:فکل مانودی علیہ بغیر اسم اللہ فھو حرام وان ذبح باسم اللہ تعالیٰ حیث اجمع العلماء لوان مسلما ذبح ذبیحۃ وقصد بذبحہ التقرب الٰی غیر اللہ صار مرتدا و ذبیحتہ ذبیحۃ مرتدEvery animal on which a name other than that of Allah was called is Haram , even though it was slaughtered in the name of Allah. Therefore, ` ulama علماء ' agree that a Muslim, who slaughters an animal and intends to seek the pleasure of anyone other than Allah through it, will become an apostate, and the animal he slaughters will be taken as one slaughtered by an apostate.In addition to this, it is said in Al-Durr al-Mukhtar, Kitab al-dhaba'ih:ذبح لقدوم الامیر و نحوہ کو احد من العظماء یحرم لانہ اھل بہ لغیر اللہ ولوذکراسم اللہSlaughtering an animal to celebrate the visit of a dignitary is haram حرام because that comes under ma uhilla bihi lighayrillah أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـه ما even though the name of Allah has been mentioned at the time of slaughter. (Volume 5, page 214)Al-Shami concurs with this view.There are others who have not gone to the extent of declaring that this situation is what ma uhilla bihi lighayrillah ما اُهِلَّ بِهِ لِغَيْرِ‌ اللَّـه means clearly since it would be a little burdened Arabic-wise to import the phrase for this situation, but it is on the basis of the commonality of cause, that is, because of the intention of seeking the pleasure of anyone other than Allah, that they have tied this too with ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ and have declared it to be haram حرام . In the view of this humble writer, this view is the most sound, cautious and safe.Nevertheless, there is a regular verse of the Holy Qur'an which supports the unlawfulness of this situation, that is, وَمَا ذُبِحَ عَلَى النُّصُبِ. The word, nusub نُّصُبِ here means everything worshipped falsely. So, it signifies animals that have been slaughtered for false gods. Since, wa ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ has been mentioned earlier, it tells us that ma uhilla وَمَا أُهِلَّ clearly means the animal on which a name other than that of Allah has been recited at the time of its slaughter, and that dhubiha ala n'nusub ذُبِحَ عَلَى النُّصُبِ appears in contrast to it where the reciting of a name other than that of Allah has not been mentioned. It simply means the act of slaughtering with the intention of pleasing idols. Included here are animals which have been, in fact, slaughtered to seek the pleasure of somebody other than Allah even though the name of Allah has been recited at the time of slaughtering them. (This special note is from my teacher, Hakim al-ummah Maulana Ashraf Ali Thanavi.)Imam Al-Qurtubi (رح) has taken the same approach in his Tafsir where he has said:وجرت عادہ العرب بالصیاح باسم المقصود بالذبیحۃ وغلب ذلک فی استعمالھم حتی عبربہ عن النیۃ التی ھی علۃ التحریمIt was a customary practice of the Arabs that, at the time they were to slaughter, they would call aloud the name of the entity the slaughter was intended for. That was so much in vogue among them, that in this verse, their intention, that is, their seeking of the pleasure of one other than Allah, which is the real cause of forbiddance, was identified as ihlal or call. (Tafsir al-Qurtubi, volume 2, page 307. Imam AI-Qurtubi has based his findings on the fatawa فتٰوٰی or religious rulings of Sayyidna ` Ali and Sayyidah ` A'ishah, may Allah be pleased with them both)During the days of Sayyidna Ali ؓ ، Ghalib, the father of poet Farazdaq had slaughtered a camel and there is no report to con-firm that the name of someone other than Allah was mentioned on it at the time of its slaughter. But, Sayyidna Sayyidna Ali ؓ decided that this too fell under the category of ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ and was haram حرام . The Companions, may Allah bless them all, accepted the verdict.Similarly, Al-Qurtubi reports a lengthy hadith from Sayyidah ` A'ishah ؓ ، on the authority of Yahya ibn Yahya (رح) ، the teacher of Imam Muslim. Towards the end, it says that a certain woman asked her: '0 umm al-mu'minin اے اُم المؤمنین ، some of our foster relatives are non-Arabs and they have one or the other festival going for them all the time. On these festivals, they send us gifts. Should we eat them or should we not?' Thereupon, Sayyidah ` A'ishah ؓ said:اما ما ذبح لذلک الیوم فلا تاکلوا ولکن کلوا من اشجارھمDo not eat what has been slaughtered for that day, but you can eat (fruits) from their trees. (Qurtubi, volume 2, page 207)To sum up, it can be said that the second situation in which the intention is to seek the favour of an entity other than Allah even though Allah's name is called at the time of slaughtering the animal comes under the purview of the prohibition relating to ma uhilla bihi lighayrillah وَمَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ for two reasons:a. The commonness of cause, that is, because of the intention to seek the favour of an entity other than Allah.b. It is also covered by the verse (5:3), and therefore, this too is forbidden.3. There is a third situation also where an animal is released after cutting off its ear lobe or branding it in some other manner and this is done to seek the pleasure of an entity other than Allah and to make it an object of reverence paid to the same entity. The animal in this case was neither used in its normal functions nor intended to be slaughtered. Rather, slaughtering such an animal used to be held as unlawful. Such animals are not covered under the prohibition envisaged in verse 173 (Ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـهِ ) or in verse 5:3 (Ma dhubiha ` ala n'nusub ما ذُبِحَ عَلَى النُّصُبِ ), instead, animals of this kind are known as bahirah or sa'ibah and according to the injunction of the Qur'an the practice of releasing them in that manner is haram as it would appear later under the verse: مَا جَعَلَ اللَّـهُ مِن بَحِيرَ‌ةٍ وَلَا سَائِبَةٍHowever, it should be borne in mind that their practice of releasing an animal in this unlawful manner or their false beliefs about it do not render the animal itself unlawful. Rather, if such animals are held to be forbidden, it will amount to supporting their false beliefs. Therefore, this animal is lawful like any other animal.But, in accordance with the principles of Muslim law, this animal does not go out of the ownership of its owner. It continues to be owned by him, even though, he thinks that it is no more his property and has been dedicated to someone other than Allah. This belief of the owner of the animal is false and, in accordance with the dictate of the Shari'ah, the animal continues to be in his ownership.Now, if this person sells this animal or gives it as gift to someone, then, this animal will be lawful for the assignee. This is what people in some countries do when they endow goats or cows in the name of their idols or gods and leave them with the management of the temples to do what they like with them. Some of them sell these animals to Muslims as well. Similarly, some ignorant Muslims also do things like that at shrines or graveyards. There they would leave a goat or a full-grown male domestic foul in the hands of the keepers who sell these out. So, those who buy such livestock or poultry from the keepers authorized by owners, for them, it is perfectly lawful if they buy, slaughter, eat or sell them onwards.Nadhr lighayrillah نذر لغیرللہ : Offering for anyone other than AllahHere we have a fourth situation on our hands which does not relate to animals but to things other than these. For instance, food or sweets offered against vows in the name of someone other than Allah by Hindus in their temples and by ignorant Muslims in shrines. This kind of nadhr نذر or mannat مَنَّت in the name of someone other than Allah has also been declared haram حرام because of the commonness of cause, that is, because of the intention to seek the favour of one other than Allah and which comes under the same prohibition as contemplated in ma uhilla bihi lighayrillah مَا أُهِلَّ بِهِ لِغَيْرِ‌ اللَّـہ as a result of which its eating, feeding, buying and selling all become haram حرام . Details can be seen in the books of fiqh فقہ such as Al-Bahr al-Ra'iq البحر الرعیق and others. This injunction is based on the analogy of the animals mentioned expressly in the text of the Holy Qur'an.Injunctions in situations of compulsionIn the verse under comment, after four things have been declared unlawful, the fifth injunction comes as an exception. The text says:فَمَنِ اضْطُرَّ‌ غَيْرَ‌ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌwhich means that the injunction has been relaxed for a person who is extremely compelled by hunger, and is not looking towards enjoying his food, nor is likely to go beyond the level of his need, then he, in that situation, will not incur any sin if he eats what is unlawful. There is no doubt about it that Allah Almighty is Most-Forgiving, Very-Merciful. It will be observed that the burden of sin which accrues from eating the unlawful has been removed from the mudtar مُضْطُر‌: the one who is compelled by necessity and must save his life, if he fulfils two attending conditions. In the terminology of the Shar` iah, the word, mudtar مُضْطُر is applied to a person whose life is in danger. Ordinary pain or need cannot qualify a person to be known as mudtar مُضْطُر . So, for a person whose hunger has driven him to a point beyond which he must either eat or die, there is an option; he can eat things made unlawful on two conditions. Firstly, the aim should be to save life and not to enjoy eating. Secondly, he must eat only as much as would serve to save his life; eating to fill up one's stomach or eating much more than one needs remain prohibited even at that time.Special NoteHere, the eating of things forbidden even under a situation of compulsion (idtirar اِضْطُرارَ‌) has not been made lawful as such by the noble Qur'an, instead, the expression used is لااثمَ علیہ (there is no sin on him) which means that these things continue to be haram حرام as they are, but the sin of using what is haram حرام has been forgiven because the eater has done so under the compulsion of necessity. There is a world of difference between making something lawful and the forgiving of sin. If the objective was to make these things lawful under compulsive need, a simple exception from the injunction of unlawfulness would have been enough. But, here the text does not rest at the simple exception, it rather elects to add the statement: لااثمَ علیہ . By doing so, it makes a point, that is, what is haram حرام remains haram حرام as it is, and using it is nothing but sin, however, the mudtar (مُضْطُر), the compelled one, has been forgiven this sin.Using the forbidden as a cure, in dire necessityA person whose life is in danger can use what is forbidden as medicine to save his life. This too is proved by the verse under comment, but there seem to be some conditions as well which have been hinted there.To begin with, there should be a state of compulsion, and a danger of losing life. This injunction does not cover ordinary pain or sickness. Then, there is the situation when no treatment or medicine works, or is just not available - the unlawful thing to be used as life-saving drug is the only option open. This is like the exception made in a state of extreme hunger which is valid only when something lawful is not available or affordable. The third condition is that it should be made certain that by using the unlawful, life will be saved. This is like the eating of a couple of morsels from unlawful meat by one compelled fatally by hunger should be enough to save his life. If there is a medicine which appears to be useful but there is no certainty that it would cure the ailing patient, then, the use of this unlawful medicine will not fall under the purview of the exception made in this verse and therefore, it will not be permissible. Along with these three, there are two additional conditions which have been set forth in the verse, that is, one should not aim to enjoy it and use no more than one needs to use.Given the restrictions and conditions that emerge from clear statements and subtle hints in the verse, every unlawful and impure medicine can be used internally or externally. It is permissible by the consensus of the jurists of the Muslim ummah. In a nutshell, these five conditions are as follows:1. There be a state of extreme necessity, that is, one's life be in danger.2. Another lawful medicine does not work, or is not available.3. It should be normally certain that the disease will be cured by such medicine.4. Enjoying the use of the medicine should not be the aim.5. It should not be used any more than it is needed.Using the forbidden as a cure without necessityAs far as situations of extreme necessity are concerned, the relevant injunction has been given in the text of the Holy Qur'an and there is total agreement on that. But, about the question of using impure or haram حرام medicine even in common diseases, the jurists differ. Most of them say that, barring compulsion, and all those conditions mentioned above, it is not permissible to use haram حرام medicine, because the Holy Prophet $ as reported in al-Bukhari has said that Allah Almighty has placed no cure for the Muslims in haram حرام .Some other jurists have used a particular episode reported in Hadith to declare it as permissible. That episode relates to people of the ` Uraynah عُرینہ tribe and has been reported in all books of Hadith where it is said that some villagers came to the Holy Prophet ﷺ . They suffered from several diseases. He permitted them the use of camel milk and urine, which cured them.But, this episode has several possibilities which make the use of prohibited things doubtful. Therefore, the correct original position is: Unless the conditions of extreme necessity exist in common diseases, the use of haram medicine is not permissible.However, later-day jurists, keeping in view the influx of unlawful and impure medicines in modern times, the general climate of suffering, and the weakness of people against it, have permitted the use of prohibited medicine on the condition that another lawful and pure medicine is not effective, or is not available. It is mentioned in Al-Durr al-Mukhtar, the well-known book of Fiqh فقہ :اَختلف فی التداوی بالمحرم وظاھر المذھب المنع کما فی رضاع البحر ولکن نقل المصنف ثم وھھنا عن الحاوی قبل یرخص اذا علم فیہ الشفاء ولم یعلم دواء آخر کما رخص فی الخمر للعطشان (علیہ الفتوی، ومثلہ فی العالمگیریہ ص 355 ج 05)There is difference of opinion in medication through the unlawful. Apparent religious ruling forbids it, as is mentioned in Al-Bahr al-Ra'iq, Kitab al-Rida' but the author has, at that point in al-Rida`, as well as here, reported from al-Hawi al-Qudsi that some ` ulama' عُلماء have permitted the use of the prohibited on medical grounds, if the cure is certain and there is no alternate available, which is like the permission granted to the critically thirsty to take a sip of liquor.The conclusionThe details given above help us find out what we should do about modern medicines that originate mostly from Europe and America, especially those in which the use of alcohol as base or solvent, or the introduction of other impure ingredients, is known and certain. As for medicines in which the presence of unlawful and impure ingredients cannot be ascertained with any degree of certainty, their use would have a little more technical leeway, however, there is nothing like precaution, especially when the need is not that pressing. Allah Almighty knows best.

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا أُو۟لَٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

<p>Mentioned in the earlier verses were unlawful things which are tangible. Now, the verses that follow take up the intangible deeds that have been made unlawful. These are evil deeds, inner and outer. For instance, religious scholars among the Jews were addicted to giving out false verdicts in favour of people who bribed them. They would go to the limit of distorting the verses of the Torah to suit the desire of their client. In this, there is a veiled warning given to the ` ulama', the religious scholars of the community of the Last of the prophets, that they should keep away from such practices and never fall short in disclosing the true injunctions of Allah for any material reason or vested interest of their own.</p><p>Earning money against the Faith</p><p>There is no doubt that people who conceal the contents of the Book of Allah and in return for this breach of trust, collect insignificant worldly gains are simply eating fire. When comes the Qiyamah (Doomsday), Allah Almighty will not speak to them affectionately, nor will He purify them by forgiving their sins. Their punishment will be terrible for they are the kind of people who, during their mortal life, chose to abandon guidance and adopt error, and in the Hereafter, they missed forgiveness and became deserving of punishment. They must be very courageous in that they are all set to go into Hell. All these punishments to them are because they elected to stray away from the Book of Allah, something so clear and true. It is evident that they must be victims of serious intransigence and are far out in schism, as a result of which they can expect to deserve a matching punishment.</p><p>Verse 175 tells us that a person who changes the injunction of Shari'ah in his greed for worldly gains, he should know that these worldly gains he consumes are like embers of fire he is storing in his stomach because that is the ultimate end of his deeds. Some perceptive ` Ulama' have said that unlawful wealth is, in reality, the very fire of Hell, even though we do not sense it as such during our lifetime in the mortal world, but once one dies, his or her deeds will appear in the form of fire.</p>

Mentioned in the earlier verses were unlawful things which are tangible. Now, the verses that follow take up the intangible deeds that have been made unlawful. These are evil deeds, inner and outer. For instance, religious scholars among the Jews were addicted to giving out false verdicts in favour of people who bribed them. They would go to the limit of distorting the verses of the Torah to suit the desire of their client. In this, there is a veiled warning given to the ` ulama', the religious scholars of the community of the Last of the prophets, that they should keep away from such practices and never fall short in disclosing the true injunctions of Allah for any material reason or vested interest of their own.Earning money against the FaithThere is no doubt that people who conceal the contents of the Book of Allah and in return for this breach of trust, collect insignificant worldly gains are simply eating fire. When comes the Qiyamah (Doomsday), Allah Almighty will not speak to them affectionately, nor will He purify them by forgiving their sins. Their punishment will be terrible for they are the kind of people who, during their mortal life, chose to abandon guidance and adopt error, and in the Hereafter, they missed forgiveness and became deserving of punishment. They must be very courageous in that they are all set to go into Hell. All these punishments to them are because they elected to stray away from the Book of Allah, something so clear and true. It is evident that they must be victims of serious intransigence and are far out in schism, as a result of which they can expect to deserve a matching punishment.Verse 175 tells us that a person who changes the injunction of Shari'ah in his greed for worldly gains, he should know that these worldly gains he consumes are like embers of fire he is storing in his stomach because that is the ultimate end of his deeds. Some perceptive ` Ulama' have said that unlawful wealth is, in reality, the very fire of Hell, even though we do not sense it as such during our lifetime in the mortal world, but once one dies, his or her deeds will appear in the form of fire.

أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَٰلَةَ بِٱلْهُدَىٰ وَٱلْعَذَابَ بِٱلْمَغْفِرَةِ فَمَآ أَصْبَرَهُمْ عَلَى ٱلنَّارِ

ذَٰلِكَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْكِتَٰبَ بِٱلْحَقِّ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِى ٱلْكِتَٰبِ لَفِى شِقَاقٍۭ بَعِيدٍ

لَّيْسَ ٱلْبِرَّ أَن تُوَلُّوا۟ وُجُوهَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَلَٰكِنَّ ٱلْبِرَّ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَٱلْمَلَٰٓئِكَةِ وَٱلْكِتَٰبِ وَٱلنَّبِيِّۦنَ وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلْمُوفُونَ بِعَهْدِهِمْ إِذَا عَٰهَدُوا۟ وَٱلصَّٰبِرِينَ فِى ٱلْبَأْسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلْبَأْسِ أُو۟لَٰٓئِكَ ٱلَّذِينَ صَدَقُوا۟ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُتَّقُونَ

<p>From the beginning to this point, the Sarah al-Baqarah is reaching its half-way mark. Until now, the message was addressed mostly to its deniers since the truth of the Holy Qur'an was the first thing to be established. In that context, mention was made of those who accepted it and those who rejected it, which was followed by providing proof of Allah's Oneness and the Prophethood. Then, recounted were Allah's blessings and favours on the progeny of Ibrahim (علیہ السلام) right through the verse وَإِذِ ابْتَلَىٰ إِبْرَ‌اهِيمَ رَ‌بُّهُ (2:124). Thenceforth started the issue of the Qiblah قبلہ which continued until it was resolved when the status of Safa صفاء and Marwah مروہ was identified as a sign from Allah (Verse 158).</p><p>Then, the affirmation of Allah's Oneness was rightfully followed by a refutation of the principles and subsidiaries of Shirk شرک ، the act of associating others with Allah. The approach this far is full of warning mostly given to the deniers of the message of the Qur'an; any reference to Muslims was only as a corollary.</p><p>The verses that follow contain nearly the other half of Sarah al-Baqarah where the primary purpose is to educate Muslims in the principles and the subsidiaries of their religion and any address to non-Muslims is by implication only. This subject which continues through the end of the Sarah has been unfolded by presenting and explaining the cardinal concept of birr بِرَّ‌, an umbrella word in Arabic used for what is good in the absolute sense and which combines in itself all acts of righteousness and obedience, inward or outward. So, when the verse begins, basic principles such as belief in the Book, spending of wealth in charity, fulfillment of promises and patience in distress have been stressed upon which, incidentally, include the basic principles behind all injunctions of the Holy Qur'an. The fact is that the articles of belief, the deeds in accordance with them and the morals are the essence of all religious injunctions while all details fall under these basics. Thus, the verse actually houses all these three major departments.</p><p>The chapters of 'Birr' بِرَّ‌ (the virtues)</p><p>From this point onwards, the reader will find details of this comprehensive attribute of birr بِرَّ‌, the essence of which is 'obedience'. Many injunctions, in unison with suitable time and place, have been taken up as needed. Some of these are about Equal Retaliation, Will, Fasting, Jihad, Hajj, Spending, Menstruation,’ Ila’ Oath, Divorce, Marriage, Post-divorce waiting period for women ('Iddah عِدَّہ ), Dower (Mahr مھر), while Jihad جہاد and Infaq انفاق (spending) in the way of Allah find re-stress, and some aspects of buying and selling and witnessing appear proportionate to their need. The finale is good tidings and the promise of mercy and forgiveness.</p><p>Commentary</p><p>When Baytullah بیت اللہ ، the House of Allah at Makkah was made the Qiblah قبلہ of the Muslims in place of Baytul-Maqdis بیت المقدس ، the Jews and Christians and the Mushrikin مشرکین ، who were much too eager to find fault with Islam and Muslims, were stirred and they started coming up with all sorts of objections against Islam and the Holy Prophet ﷺ ، detailed answers to which have been given in verses that have appeared earlier.</p><p>In the present verse, this debated issue has been closed in a unique manner when it was said that Faith cannot be restricted to the single aspect of turning to the West or the East when praying. These are directions in an absolute sense and thus cannot be turned into the very object of Faith to the total exclusion of other injunctions of the Shari'ah.</p><p>It is also possible that this is addressed to Jews, Christians and Muslims at the same time, the sense being that real birr (righteousness) and thawab ثواب (merit) lies in obedience to Allah Almighty. The direction in which He wants us to turn automatically becomes merit-worthy and correct. In itself, the East or the West, or any other direction or orientation has no importance or merit.</p><p>Instead, the real merit comes out of one's obedience to the injunctions of Allah, no matter what the direction be. Upto the time the command was to turn towards the Baytul-Maqdis بیت المقدس ، the obedience to that command was an act deserving of merit, and now, when the command to turn towards the House of Allah بیت اللہ at Makkah has come, obeying this command has become deserving of merit.</p><p>As stated earlier during the discussion of linkage of verses, a new sequence begins from this verse where the main body of the text comprises of teachings and instructions for Muslims with answers to antagonists appearing there by implication. This is why this particular verse has been identified as very comprehensive in presenting Islamic injunctions. What follows through the end of Surah al-Baqarah is an explanation or elaboration of this verse. Given below is a detailed account of what the verse presents as a gist of the articles of faith, the modes of Allah's worship, dealings with people, and the moral principles.</p><p>, Foremost are the articles of faith. These were covered under مَنْ آمَنَ بِاللَّـهِ : "That one believes in Allah." Then comes the act of following the articles of faith in one's deeds, that is, in Allah's worship and in dealings with people. Allah's worship is mentioned upto the end of وَآتَى الزَّکٰوۃ : "And pays the Zakah زَّكَاةَ ", then, dealings with people were covered under وَالْمُوفُونَ بِعَهْدِهِمْ : "And those who fulfill their promise'', concluding with the mention of morals under وَالصَّابِرِ‌ينَ "The patient". The final statement is that those who follow all these injunctions are true Muslims and they are the ones who can be called God-fearing.</p><p>While mentioning these injunctions, the verse has given a number of subtle but eloquent indications, for instance, the spending of wealth has been tied up with: ` ala hubbihi عَلَىٰ حُبِّهِ which has three possible meanings. Firstly, the pronoun in 'hubbihi حُبِّهِ ' may refer to Allah Almighty, in which case, it would mean that in spending wealth one should not be guided by material motives or the desire to show off. Such spending should rather be done out of love for Allah Almighty, whose exalted majesty requires that this be done with perfectly un-alloyed sincerity (in the sense of the genuine ikhlas اخلاص of Arabic and not in the sense of some modern casual nicety).</p><p>The second possibility is that this pronoun refers to wealth, in which case, it would mean that, while spending in the way of Allah, only that part of one's wealth and possessions which one loves will be deserving of merit. Giving out throw-aways in the name of charity is no charity, barring the option of giving it to somebody who can use it, which is better than simply throwing things away.</p><p>The third possibility is that the pronoun refers to the infinitive آتَى: ata which emerges from the word ایتاءِ 'ita' of the text, in which case, the meaning could be that one should be fully satisfied in the heart with what one spends, not that hands spend and the heart aches.</p><p>Imam Al-Jassas (رح) has suggested the likelihood that all three meanings may be inclusive in the statement. It may be noted that, at this place, two forms of spending have been stated earlier which are other than Zakah زَّكَاةَ . Zakah زَّكَاةَ has been taken up after these two. Perhaps, the reason for this earlier mention could be the general negligence practiced in the liquidation of these rights on the assumption that the payment of Zakah زَّكَاةَ is sufficient.</p><p>This proves that financial obligations do not end at the simple payment of Zakah زَّكَاةَ . There are occasions, other than those of paying Zakah زَّكَاةَ , where spending out of one's wealth becomes obligatory and necessary (Jassas and Qurtubi). For instance, spending on your kin, when they have a valid excuse of not being able to earn their own living, is necessary; or there may be some needy person dying in poverty while you have already paid your Zakah زَّكَاةَ , then, it becomes obligatory for you to save his life by spending your wealth on the spot.</p><p>Similarly, building mosques and schools for religious education are all included in financial obligations. The difference is that Zakah زَّكَاةَ has a special law of its own and it is obligatory to take full care in paying the Zakah زَّكَاةَ in accordance with that law, under all conditions. While these other obligations depend on necessity and need; where needed, spending would become obligatory and where not needed, it will not be obligatory.</p><p>Special Note</p><p>A careful look at the text of the verse will show that those on whom wealth has to be spent, that is, the relatives, orphans, the needy, the wayfarer and those who ask, have all been described in one distinct manner, while the last head on the list has been introduced in another manner. It is clear that by adding فی : fi in وَفِي الرِّ‌قَابِ "And (spends) in (freeing) slaves" the purpose is to point out that the amount spent will not reach the hands of the slaves owned by somebody as their personal amount which they can spend at will. Instead, the amount has to be spent in buying slaves from their masters and setting them free. Hence, the translation: 'And (spends) in (freeing) slaves.' After that, the statement, أَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ "And observes the prayers and pays the Zakah زَّكَاةَ " appears in the same manner as everything else has been mentioned earlier. Now, in order to introduce the chapter of dealings, the style has been changed. And instead of using verbs, the nouns have been used. This denotes that one should have a continuing habit of fulfilling promises made. A chance fulfillment of a compact, something even a disbeliever or a sinner would accomplish once in a while is not enough to qualify a person for being included in the list.</p><p>The reason why the keeping of promises has been chosen to represent dealings with people is simple. A little thought would show that staying by a contract entered into or the fulfilling of a promise made, is the essence of all dealings, such as buying and selling, leasing, renting and partnership.</p><p>Similarly, while referring to the moral principles or the inner deeds, only sabr صبر (patience) is mentioned in the verse, because sabr صبر means to control the human self and guard it against evil. Even a little reflection can lead to the conclusion that sabr صبر is the very essence of all inner deeds; through it, high morals can be achieved and through it, low morals can be eliminated.</p><p>Yet another change in style made here concerns the use of the word, والصَّابِرِ‌ينَ and not والصَّابِرِ‌ونَ on the pattern of والْمُوفُونَ which appeared immediately earlier. Commentators call it نصب علی المدح : nasb ala l'madh which means that the word madh مدح (praise) is understood here and the word al-sabirin الصَّابِرِ‌ينَ is its object. This means that among the righteous, the sabirin صَّابِرِ‌ينَ (the patient) are worthy of special praise since sabr صبر gives one special power to perform righteous deeds.</p><p>In short, this verse holds in its fold important principles of all departments of Faith and its eloquent hints tell us the degree of importance of each one of them.</p>

From the beginning to this point, the Sarah al-Baqarah is reaching its half-way mark. Until now, the message was addressed mostly to its deniers since the truth of the Holy Qur'an was the first thing to be established. In that context, mention was made of those who accepted it and those who rejected it, which was followed by providing proof of Allah's Oneness and the Prophethood. Then, recounted were Allah's blessings and favours on the progeny of Ibrahim (علیہ السلام) right through the verse وَإِذِ ابْتَلَىٰ إِبْرَ‌اهِيمَ رَ‌بُّهُ (2:124). Thenceforth started the issue of the Qiblah قبلہ which continued until it was resolved when the status of Safa صفاء and Marwah مروہ was identified as a sign from Allah (Verse 158).Then, the affirmation of Allah's Oneness was rightfully followed by a refutation of the principles and subsidiaries of Shirk شرک ، the act of associating others with Allah. The approach this far is full of warning mostly given to the deniers of the message of the Qur'an; any reference to Muslims was only as a corollary.The verses that follow contain nearly the other half of Sarah al-Baqarah where the primary purpose is to educate Muslims in the principles and the subsidiaries of their religion and any address to non-Muslims is by implication only. This subject which continues through the end of the Sarah has been unfolded by presenting and explaining the cardinal concept of birr بِرَّ‌, an umbrella word in Arabic used for what is good in the absolute sense and which combines in itself all acts of righteousness and obedience, inward or outward. So, when the verse begins, basic principles such as belief in the Book, spending of wealth in charity, fulfillment of promises and patience in distress have been stressed upon which, incidentally, include the basic principles behind all injunctions of the Holy Qur'an. The fact is that the articles of belief, the deeds in accordance with them and the morals are the essence of all religious injunctions while all details fall under these basics. Thus, the verse actually houses all these three major departments.The chapters of 'Birr' بِرَّ‌ (the virtues)From this point onwards, the reader will find details of this comprehensive attribute of birr بِرَّ‌, the essence of which is 'obedience'. Many injunctions, in unison with suitable time and place, have been taken up as needed. Some of these are about Equal Retaliation, Will, Fasting, Jihad, Hajj, Spending, Menstruation,’ Ila’ Oath, Divorce, Marriage, Post-divorce waiting period for women ('Iddah عِدَّہ ), Dower (Mahr مھر), while Jihad جہاد and Infaq انفاق (spending) in the way of Allah find re-stress, and some aspects of buying and selling and witnessing appear proportionate to their need. The finale is good tidings and the promise of mercy and forgiveness.CommentaryWhen Baytullah بیت اللہ ، the House of Allah at Makkah was made the Qiblah قبلہ of the Muslims in place of Baytul-Maqdis بیت المقدس ، the Jews and Christians and the Mushrikin مشرکین ، who were much too eager to find fault with Islam and Muslims, were stirred and they started coming up with all sorts of objections against Islam and the Holy Prophet ﷺ ، detailed answers to which have been given in verses that have appeared earlier.In the present verse, this debated issue has been closed in a unique manner when it was said that Faith cannot be restricted to the single aspect of turning to the West or the East when praying. These are directions in an absolute sense and thus cannot be turned into the very object of Faith to the total exclusion of other injunctions of the Shari'ah.It is also possible that this is addressed to Jews, Christians and Muslims at the same time, the sense being that real birr (righteousness) and thawab ثواب (merit) lies in obedience to Allah Almighty. The direction in which He wants us to turn automatically becomes merit-worthy and correct. In itself, the East or the West, or any other direction or orientation has no importance or merit.Instead, the real merit comes out of one's obedience to the injunctions of Allah, no matter what the direction be. Upto the time the command was to turn towards the Baytul-Maqdis بیت المقدس ، the obedience to that command was an act deserving of merit, and now, when the command to turn towards the House of Allah بیت اللہ at Makkah has come, obeying this command has become deserving of merit.As stated earlier during the discussion of linkage of verses, a new sequence begins from this verse where the main body of the text comprises of teachings and instructions for Muslims with answers to antagonists appearing there by implication. This is why this particular verse has been identified as very comprehensive in presenting Islamic injunctions. What follows through the end of Surah al-Baqarah is an explanation or elaboration of this verse. Given below is a detailed account of what the verse presents as a gist of the articles of faith, the modes of Allah's worship, dealings with people, and the moral principles., Foremost are the articles of faith. These were covered under مَنْ آمَنَ بِاللَّـهِ : "That one believes in Allah." Then comes the act of following the articles of faith in one's deeds, that is, in Allah's worship and in dealings with people. Allah's worship is mentioned upto the end of وَآتَى الزَّکٰوۃ : "And pays the Zakah زَّكَاةَ ", then, dealings with people were covered under وَالْمُوفُونَ بِعَهْدِهِمْ : "And those who fulfill their promise'', concluding with the mention of morals under وَالصَّابِرِ‌ينَ "The patient". The final statement is that those who follow all these injunctions are true Muslims and they are the ones who can be called God-fearing.While mentioning these injunctions, the verse has given a number of subtle but eloquent indications, for instance, the spending of wealth has been tied up with: ` ala hubbihi عَلَىٰ حُبِّهِ which has three possible meanings. Firstly, the pronoun in 'hubbihi حُبِّهِ ' may refer to Allah Almighty, in which case, it would mean that in spending wealth one should not be guided by material motives or the desire to show off. Such spending should rather be done out of love for Allah Almighty, whose exalted majesty requires that this be done with perfectly un-alloyed sincerity (in the sense of the genuine ikhlas اخلاص of Arabic and not in the sense of some modern casual nicety).The second possibility is that this pronoun refers to wealth, in which case, it would mean that, while spending in the way of Allah, only that part of one's wealth and possessions which one loves will be deserving of merit. Giving out throw-aways in the name of charity is no charity, barring the option of giving it to somebody who can use it, which is better than simply throwing things away.The third possibility is that the pronoun refers to the infinitive آتَى: ata which emerges from the word ایتاءِ 'ita' of the text, in which case, the meaning could be that one should be fully satisfied in the heart with what one spends, not that hands spend and the heart aches.Imam Al-Jassas (رح) has suggested the likelihood that all three meanings may be inclusive in the statement. It may be noted that, at this place, two forms of spending have been stated earlier which are other than Zakah زَّكَاةَ . Zakah زَّكَاةَ has been taken up after these two. Perhaps, the reason for this earlier mention could be the general negligence practiced in the liquidation of these rights on the assumption that the payment of Zakah زَّكَاةَ is sufficient.This proves that financial obligations do not end at the simple payment of Zakah زَّكَاةَ . There are occasions, other than those of paying Zakah زَّكَاةَ , where spending out of one's wealth becomes obligatory and necessary (Jassas and Qurtubi). For instance, spending on your kin, when they have a valid excuse of not being able to earn their own living, is necessary; or there may be some needy person dying in poverty while you have already paid your Zakah زَّكَاةَ , then, it becomes obligatory for you to save his life by spending your wealth on the spot.Similarly, building mosques and schools for religious education are all included in financial obligations. The difference is that Zakah زَّكَاةَ has a special law of its own and it is obligatory to take full care in paying the Zakah زَّكَاةَ in accordance with that law, under all conditions. While these other obligations depend on necessity and need; where needed, spending would become obligatory and where not needed, it will not be obligatory.Special NoteA careful look at the text of the verse will show that those on whom wealth has to be spent, that is, the relatives, orphans, the needy, the wayfarer and those who ask, have all been described in one distinct manner, while the last head on the list has been introduced in another manner. It is clear that by adding فی : fi in وَفِي الرِّ‌قَابِ "And (spends) in (freeing) slaves" the purpose is to point out that the amount spent will not reach the hands of the slaves owned by somebody as their personal amount which they can spend at will. Instead, the amount has to be spent in buying slaves from their masters and setting them free. Hence, the translation: 'And (spends) in (freeing) slaves.' After that, the statement, أَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ "And observes the prayers and pays the Zakah زَّكَاةَ " appears in the same manner as everything else has been mentioned earlier. Now, in order to introduce the chapter of dealings, the style has been changed. And instead of using verbs, the nouns have been used. This denotes that one should have a continuing habit of fulfilling promises made. A chance fulfillment of a compact, something even a disbeliever or a sinner would accomplish once in a while is not enough to qualify a person for being included in the list.The reason why the keeping of promises has been chosen to represent dealings with people is simple. A little thought would show that staying by a contract entered into or the fulfilling of a promise made, is the essence of all dealings, such as buying and selling, leasing, renting and partnership.Similarly, while referring to the moral principles or the inner deeds, only sabr صبر (patience) is mentioned in the verse, because sabr صبر means to control the human self and guard it against evil. Even a little reflection can lead to the conclusion that sabr صبر is the very essence of all inner deeds; through it, high morals can be achieved and through it, low morals can be eliminated.Yet another change in style made here concerns the use of the word, والصَّابِرِ‌ينَ and not والصَّابِرِ‌ونَ on the pattern of والْمُوفُونَ which appeared immediately earlier. Commentators call it نصب علی المدح : nasb ala l'madh which means that the word madh مدح (praise) is understood here and the word al-sabirin الصَّابِرِ‌ينَ is its object. This means that among the righteous, the sabirin صَّابِرِ‌ينَ (the patient) are worthy of special praise since sabr صبر gives one special power to perform righteous deeds.In short, this verse holds in its fold important principles of all departments of Faith and its eloquent hints tell us the degree of importance of each one of them.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلْقِصَاصُ فِى ٱلْقَتْلَى ٱلْحُرُّ بِٱلْحُرِّ وَٱلْعَبْدُ بِٱلْعَبْدِ وَٱلْأُنثَىٰ بِٱلْأُنثَىٰ فَمَنْ عُفِىَ لَهُۥ مِنْ أَخِيهِ شَىْءٌ فَٱتِّبَاعٌۢ بِٱلْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَٰنٍ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌ

<p>From the brief introduction to the nature of righteousness appearing in verses before this, the text now enters into the description of related subsidiary injunctions. Under the first injunction in this connection, the verse prescribes the law of Qisas (even retaliation), that is, the killer will be killed, irrespective of the status of the parties involved. If the aggrieved party somewhat relents on its own and forgives the Qisas قصاص ، but does not forgive the offence totally, it will become necessary for the killer to pay diyah (دیۃ) or blood-money as fixed, in a fair manner, and promptly. The claimant too, should pursue the matter in a recognized manner causing no harassment to the defendant. This law of blood-money and pardon is a relief granted by Allah Almighty in His grace, otherwise, there would have been no choice but to face the punishment of death. If, after all that, anyone crosses the limit set by Allah, such as, the filing of a false or doubtful case of murder, or a post-pardon re-opening of a murder case, he will be severely punished. In the end, the verse points out that wise people should have no difficulty in seeing that the law of even retaliation does not take life, instead, it gives life, for such a deterrent law will make people fear the punishment of killing somebody and thus lives will be saved.</p><p>There is life in 'Qisas' قصاص</p><p>Literally, the word, Qisas means likeness. In usage, it denotes 'even retaliation' or to return like for like. In Islamic juristic terminology, Qisas means the equal retaliation of an aggression committed against the body of a person. This retaliation is allowed only with a condition that the principle of "like for like" is strictly observed. This has been explained more clearly later on in verse 194 of this very Sarah which says:</p><p>فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ</p><p>So, agress against him in the like manner as he did against you.</p><p>And also in the concluding verses of Surah al-Nahl, the same rule has been covered:</p><p>وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ</p><p>And, if you retaliate, then retaliate just as you have been oppressed against. (16:126)</p><p>Therefore, as a term of the Shari'ah, the Qisas قصاص is a punishment for killing or wounding in which the principle of equality or likeness is taken into full consideration.</p><p>Rulings</p><p>1. The principle of even retaliation is applied exclusively in cases of culpable homicide when someone has been killed intentionally with a lethal weapon causing injury and blood-loss.</p><p>2. In a homicide of this nature, the killer is killed in even retaliation - free man for a free man, slave for a slave, and female for a female - and similarly, a man for a woman. The mention of 'free man for a free man' and 'female for a female' in this verse refers to a specific event in the background of which it was revealed.</p><p>On the authority of Ibn Abi Hatim ؓ 1, Ibn Kathir (رح) has reported that, just before the advent of Islam, war broke out between two tribes. Many men and women, free and slaves, belonging to both, were killed. Their case was still undecided when the Islamic period set in and the two tribes entered the fold of Islam. Now that they were Muslims, they started talking about retaliation for those killed on each side. One of the tribes which was more powerful insisted that they would not agree to anything less than that a free man for their slave and a man for their woman be killed from the other side.</p><p>It was to refute this barbaric demand on their part that this verse was revealed. By saying 'free man for a free man, slave for a slave and female for a female' it is intended to negate their absurd demand that a free man for a slave and man for a woman should be killed in retaliation, even though he may not be the killer. The just law that Islam enforced was that the killer is the one who has to be killed in Qisas قصاص . If a woman is the killer why should an innocent man be killed in retaliation? Similarly, if the killer is a slave, there is no sense in retaliating against an innocent free man. This is an injustice which can never be tolerated in Islam.</p><p>This verse means nothing but what has been stated earlier, and we repeat, that the one who has killed will be the one to be killed in Qisas قصاص . It is not permissible to kill an innocent man or someone free for a killer, woman or slave. Let us hasten to clarify that the verse does not mean that Qisas قصاص will not be taken from a man who kills a woman or from a free man who kills a slave. In the very beginning of this verse the words الْقِصَاصُ فِي الْقَتْلَى: "The Qisas قصاص has been enjoined upon you in the case of those murdered" are a clear proof of this universality of application. There are other verses where this aspect has been stated more explicitly, for instance, in النَّفْسَ بِالنَّفْسِ (the person for the person).</p><p>3. If, in a case of intentional killing the murderer is given full pardon, for instance, should both of the two surviving sons of the deceased pardon and forego their right of retaliation, the killer is free of any claim against him. In case the pardon is not that full, for instance, as illustrated above, one of the two surviving sons does pardon the killer while the other does not, the result will be that the killer will stand released right there from the retaliatory punishment, but the one who has not pardoned the killer will be entitled to half of the blood-money (diyah). In Shari'ah, this diyah amounts to one hundred camels or one thousand dinars or ten thousand dirhams درھم or approximately nineteen pounds of silver according to current weights and measures.</p><p>4. The way an incomplete pardon makes payment of blood-money necessary, in the same manner, a mutual settlement between parties concerned on a certain amount makes retaliation inapplicable and payment of the agreed amount becomes necessary. This, however, is governed by some conditions which appear in books of fiqh فقہ .</p><p>5. Under the Islamic law, the inheritors of the person killed, whatever their number, will inherit and own the right of retaliation and blood-money in accordance with their share in the inheritance. If blood-money is taken, it will be distributed among the inheritors in accordance with their share in the inheritance. And should Qisas قصاص (even retaliation) become the choice, the right of Qisas قصاص will also be commonly shared by all. Since Qisas is indivisible, the pardon given by any one of the inheritors will hold good and the pardon will become inclusive of the right of retaliation held by other inheritors. However, they shall receive the blood-money amount according to their share.</p><p>6. It is true that the right of even retaliation is vested in the legal heirs of the persons killed but, in accordance with the consensus of the Muslim community, they do not have the right to settle the score all by themselves, in other words, they cannot kill the killer on their own, instead, they have to seek the help of a Muslim ruler or his deputy to realize their right. The reason is that Qisas قصاص is an intricate issue when it comes to details which are simply out of reach for an average person. Therefore, the legal heirs of the person killed, not knowing the particular circumstances when retaliation does, or does not become necessary, may commit some sort of excess under the heat of their anger. So, by a unanimous agreement of the scholars of the Muslim community, it is necessary that the right of retaliation be secured and made effective through the agency of an Islamic government. (Qurtubi)</p>

From the brief introduction to the nature of righteousness appearing in verses before this, the text now enters into the description of related subsidiary injunctions. Under the first injunction in this connection, the verse prescribes the law of Qisas (even retaliation), that is, the killer will be killed, irrespective of the status of the parties involved. If the aggrieved party somewhat relents on its own and forgives the Qisas قصاص ، but does not forgive the offence totally, it will become necessary for the killer to pay diyah (دیۃ) or blood-money as fixed, in a fair manner, and promptly. The claimant too, should pursue the matter in a recognized manner causing no harassment to the defendant. This law of blood-money and pardon is a relief granted by Allah Almighty in His grace, otherwise, there would have been no choice but to face the punishment of death. If, after all that, anyone crosses the limit set by Allah, such as, the filing of a false or doubtful case of murder, or a post-pardon re-opening of a murder case, he will be severely punished. In the end, the verse points out that wise people should have no difficulty in seeing that the law of even retaliation does not take life, instead, it gives life, for such a deterrent law will make people fear the punishment of killing somebody and thus lives will be saved.There is life in 'Qisas' قصاصLiterally, the word, Qisas means likeness. In usage, it denotes 'even retaliation' or to return like for like. In Islamic juristic terminology, Qisas means the equal retaliation of an aggression committed against the body of a person. This retaliation is allowed only with a condition that the principle of "like for like" is strictly observed. This has been explained more clearly later on in verse 194 of this very Sarah which says:فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْSo, agress against him in the like manner as he did against you.And also in the concluding verses of Surah al-Nahl, the same rule has been covered:وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِAnd, if you retaliate, then retaliate just as you have been oppressed against. (16:126)Therefore, as a term of the Shari'ah, the Qisas قصاص is a punishment for killing or wounding in which the principle of equality or likeness is taken into full consideration.Rulings1. The principle of even retaliation is applied exclusively in cases of culpable homicide when someone has been killed intentionally with a lethal weapon causing injury and blood-loss.2. In a homicide of this nature, the killer is killed in even retaliation - free man for a free man, slave for a slave, and female for a female - and similarly, a man for a woman. The mention of 'free man for a free man' and 'female for a female' in this verse refers to a specific event in the background of which it was revealed.On the authority of Ibn Abi Hatim ؓ 1, Ibn Kathir (رح) has reported that, just before the advent of Islam, war broke out between two tribes. Many men and women, free and slaves, belonging to both, were killed. Their case was still undecided when the Islamic period set in and the two tribes entered the fold of Islam. Now that they were Muslims, they started talking about retaliation for those killed on each side. One of the tribes which was more powerful insisted that they would not agree to anything less than that a free man for their slave and a man for their woman be killed from the other side.It was to refute this barbaric demand on their part that this verse was revealed. By saying 'free man for a free man, slave for a slave and female for a female' it is intended to negate their absurd demand that a free man for a slave and man for a woman should be killed in retaliation, even though he may not be the killer. The just law that Islam enforced was that the killer is the one who has to be killed in Qisas قصاص . If a woman is the killer why should an innocent man be killed in retaliation? Similarly, if the killer is a slave, there is no sense in retaliating against an innocent free man. This is an injustice which can never be tolerated in Islam.This verse means nothing but what has been stated earlier, and we repeat, that the one who has killed will be the one to be killed in Qisas قصاص . It is not permissible to kill an innocent man or someone free for a killer, woman or slave. Let us hasten to clarify that the verse does not mean that Qisas قصاص will not be taken from a man who kills a woman or from a free man who kills a slave. In the very beginning of this verse the words الْقِصَاصُ فِي الْقَتْلَى: "The Qisas قصاص has been enjoined upon you in the case of those murdered" are a clear proof of this universality of application. There are other verses where this aspect has been stated more explicitly, for instance, in النَّفْسَ بِالنَّفْسِ (the person for the person).3. If, in a case of intentional killing the murderer is given full pardon, for instance, should both of the two surviving sons of the deceased pardon and forego their right of retaliation, the killer is free of any claim against him. In case the pardon is not that full, for instance, as illustrated above, one of the two surviving sons does pardon the killer while the other does not, the result will be that the killer will stand released right there from the retaliatory punishment, but the one who has not pardoned the killer will be entitled to half of the blood-money (diyah). In Shari'ah, this diyah amounts to one hundred camels or one thousand dinars or ten thousand dirhams درھم or approximately nineteen pounds of silver according to current weights and measures.4. The way an incomplete pardon makes payment of blood-money necessary, in the same manner, a mutual settlement between parties concerned on a certain amount makes retaliation inapplicable and payment of the agreed amount becomes necessary. This, however, is governed by some conditions which appear in books of fiqh فقہ .5. Under the Islamic law, the inheritors of the person killed, whatever their number, will inherit and own the right of retaliation and blood-money in accordance with their share in the inheritance. If blood-money is taken, it will be distributed among the inheritors in accordance with their share in the inheritance. And should Qisas قصاص (even retaliation) become the choice, the right of Qisas قصاص will also be commonly shared by all. Since Qisas is indivisible, the pardon given by any one of the inheritors will hold good and the pardon will become inclusive of the right of retaliation held by other inheritors. However, they shall receive the blood-money amount according to their share.6. It is true that the right of even retaliation is vested in the legal heirs of the persons killed but, in accordance with the consensus of the Muslim community, they do not have the right to settle the score all by themselves, in other words, they cannot kill the killer on their own, instead, they have to seek the help of a Muslim ruler or his deputy to realize their right. The reason is that Qisas قصاص is an intricate issue when it comes to details which are simply out of reach for an average person. Therefore, the legal heirs of the person killed, not knowing the particular circumstances when retaliation does, or does not become necessary, may commit some sort of excess under the heat of their anger. So, by a unanimous agreement of the scholars of the Muslim community, it is necessary that the right of retaliation be secured and made effective through the agency of an Islamic government. (Qurtubi)

وَلَكُمْ فِى ٱلْقِصَاصِ حَيَوٰةٌ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تَتَّقُونَ

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ حَقًّا عَلَى ٱلْمُتَّقِينَ

<p>The Qur'anic view of making will وصیّت</p><p>Literally, al-wasiyyah الوَصِیّہ means an order to do something, either in the lifetime of the maker of wasiyyah or after his death. But, in commonly accepted usage, it refers to what must be done after death. It can be translated as the will or bequest.</p><p>Out of the many meanings the word خیر khayr has in Arabic, 'wealth' happens to be one of them, for instance, in the verse وَإِنَّهُ لِحُبِّ الْخَيْرِ‌ لَشَدِيدٌ (Surely he is passionate in his love for good things) where, according to the unanimous agreement of commentators, خیر 'khayr' means 'wealth'.</p><p>In early Islam, when shares in inheritance: were not fixed by the Shari'ah, the rule was that a dying person could make a will within the one third of inheritance, leaving behind in the name of his parents and relatives in whatever proportion he chose. This much was their right; the rest went to children. This injunction appears here in this verse.</p><p>The making of a will made obligatory for one who is leaving behind some wealth has three aspects:</p><p>1. No shares except those of children are fixed for any other inheritors in what is being left by the dying person. These are to be determined through the will made by him.</p><p>2. Making a will for such relatives is obligatory on the dying person.</p><p>3. Making a will for more than one third of the inheritance is not permissible.</p><p>Out of these three injunctions, the first one was abrogated by the 'verse of inheritance' as determined by most of the Companions and their immediate successors. Ibn Kathir has reported from the blessed Companion, ` Abdullahibn ` Abbas that this injunction was abrogated by the 'verse of inheritance' which is as follows:</p><p>لِّلرِّ‌جَالِ نَصِيبٌ مِّمَّا تَرَ‌كَ الْوَالِدَانِ وَالْأَقْرَ‌بُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَ‌كَ الْوَالِدَانِ وَالْأَقْرَ‌بُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ‌ ۚ نَصِيبًا مَّفْرُ‌وضًا ﴿7﴾</p><p>For men there is a share in what the parents and the nearest</p><p>of kin have left, and for women there is a share in what the parents and the nearest of kin have left, be it is small or large - a determined share. (4:7)</p><p>In another narration of the hadith from him it has been said that the 'verse of inheritance' has abrogated the making of will in the name of those who have a fixed share in the inheritance, while the injunction to make a will in favour of those relatives who do not have a share in the inheritance still holds good. (Jasss, Qurtubi)</p><p>It should, however, be borne in mind that according to the consensus of the Muslim Ummah it is not obligatory on the dying person to necessarily make a will in favour of relatives who have no fixed shares in the inheritance. Therefore, the obligatory character of a wasiyyah in their favour is also abrogated (Jassas, Qurtubi). Now, making a will in favour of such relatives is only a desired (mustahabb) مستحب act, and that, too, is subject to their need.</p><p>Now the second injunction regarding the obligation of making a will also stands abrogated in accordance with the consensus of the Muslim ummah. It was abrogated by that famous hadith (al-hadith al-mutawatir الحدیث المتواتر : the veracity of which stands ensured through an uninterrupted chain of transmitters from many sides who are unlikely to agree on a lie) which was part of the sermon delivered before some one hundred and fifty thousand Companions on the occasion of his last Hajj when he said:</p><p>ان اللہ اعطی کل ذی حق حقہ فلاوصیۃ لوارث (اخرجہ الترمذی وقال حدیث حسن صحیح)</p><p>Allah has Himself given everyone, who has a right, his right. So, there is no will for any inheritor. (Tirmidhi)</p><p>The same hadith, as narrated by Sayyidna ibn ` Abbas ؓ ، has the following additional words:</p><p>لا وصیۃ الوارث الا ان تجیزہ الوارثۃ</p><p>There is no will for any inheritor unless all inheritors permit.</p><p>The essence of the hadith is that Allah Almighty has Himself fixed the shares of the inheritors, therefore, the executor need not make a will anymore, in fact, he does not even have the permission to make a will in favour of an heir; however, should other inheritors allow the enforcement of such a will, it will then be permissible.</p><p>Imam Al-Jassas (رح) says that this hadith has been reported from a group of the blessed Companions and the jurists of the Muslim community have accepted it unanimously, therefore, this is an uninterruptedly ensured hadith which makes the abrogation of the verse of the Qur'an permissible.</p><p>Imam Al-Qurtubi (رح) has said that the scholars of the Muslim community unanimously agree that an injunction which comes to us through the Holy Prophet ﷺ and we know about it with full certitude, as is the case with mutawatir متواتر and mashhur مشھور reports, it will be at par with the injunction of the Holy Qur'an and will have to be taken as the command of Allah Almighty. Therefore, the abrogation of some verse of the Holy Qur'an from a hadith of this kind is no case for doubt. Although the hadith which invalidates a will in favour of an heir is a solitary report, (Al-Khabar al-Wahid), however, the fact that this hadith comes from the sermon of the last Hajj of the Holy Prophet g when he openly proclaimed this before the largest ever gathering of the blessed Companions, and then their consensus and the consensus of the Muslim community make it clear that this hadith is, according to them, absolutely proven, otherwise in the presence of the slightest doubt, they would have never abandoned the verse of the Qur'an and agreed to this abrogating command through the hadith.</p><p>The third injunction stills holds good with the unanimous approval of the Muslim ummah in which it is not permissible to bequeath more than one-third of what one leaves behind. However, should the inheritors allow the bequest of more than one third, even the whole of what one leaves behind, it shall be permissible.</p><p>Rulings</p><p>1. As stated earlier, now making a will is not necessary to cover relatives whose shares have been fixed by the Holy Qur'an. In fact, this is not permissible without the permission of other inheritors. However, relatives who do not hold a legal share in the inheritance can be bequeathed upto one third of the total.</p><p>2. In this verse a particular will was mentioned which was to be made by a dying person about what he left behind. This stands abrogated. But, making a will is still necessary, specially for a person who owes to others or holds something in trust. He should make sure that these are taken care of in his will. The Holy Prophet ﷺ has said in a hadith that a person who has some rights of other people due against him, then, he should not let three nights pass on him by which he does not have his written will with him.</p><p>3. As for the right to make a will covering the one-third of his property, one has the right to make some change in this will or cancel it totally during his life time.</p>

The Qur'anic view of making will وصیّتLiterally, al-wasiyyah الوَصِیّہ means an order to do something, either in the lifetime of the maker of wasiyyah or after his death. But, in commonly accepted usage, it refers to what must be done after death. It can be translated as the will or bequest.Out of the many meanings the word خیر khayr has in Arabic, 'wealth' happens to be one of them, for instance, in the verse وَإِنَّهُ لِحُبِّ الْخَيْرِ‌ لَشَدِيدٌ (Surely he is passionate in his love for good things) where, according to the unanimous agreement of commentators, خیر 'khayr' means 'wealth'.In early Islam, when shares in inheritance: were not fixed by the Shari'ah, the rule was that a dying person could make a will within the one third of inheritance, leaving behind in the name of his parents and relatives in whatever proportion he chose. This much was their right; the rest went to children. This injunction appears here in this verse.The making of a will made obligatory for one who is leaving behind some wealth has three aspects:1. No shares except those of children are fixed for any other inheritors in what is being left by the dying person. These are to be determined through the will made by him.2. Making a will for such relatives is obligatory on the dying person.3. Making a will for more than one third of the inheritance is not permissible.Out of these three injunctions, the first one was abrogated by the 'verse of inheritance' as determined by most of the Companions and their immediate successors. Ibn Kathir has reported from the blessed Companion, ` Abdullahibn ` Abbas that this injunction was abrogated by the 'verse of inheritance' which is as follows:لِّلرِّ‌جَالِ نَصِيبٌ مِّمَّا تَرَ‌كَ الْوَالِدَانِ وَالْأَقْرَ‌بُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَ‌كَ الْوَالِدَانِ وَالْأَقْرَ‌بُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ‌ ۚ نَصِيبًا مَّفْرُ‌وضًا ﴿7﴾For men there is a share in what the parents and the nearestof kin have left, and for women there is a share in what the parents and the nearest of kin have left, be it is small or large - a determined share. (4:7)In another narration of the hadith from him it has been said that the 'verse of inheritance' has abrogated the making of will in the name of those who have a fixed share in the inheritance, while the injunction to make a will in favour of those relatives who do not have a share in the inheritance still holds good. (Jasss, Qurtubi)It should, however, be borne in mind that according to the consensus of the Muslim Ummah it is not obligatory on the dying person to necessarily make a will in favour of relatives who have no fixed shares in the inheritance. Therefore, the obligatory character of a wasiyyah in their favour is also abrogated (Jassas, Qurtubi). Now, making a will in favour of such relatives is only a desired (mustahabb) مستحب act, and that, too, is subject to their need.Now the second injunction regarding the obligation of making a will also stands abrogated in accordance with the consensus of the Muslim ummah. It was abrogated by that famous hadith (al-hadith al-mutawatir الحدیث المتواتر : the veracity of which stands ensured through an uninterrupted chain of transmitters from many sides who are unlikely to agree on a lie) which was part of the sermon delivered before some one hundred and fifty thousand Companions on the occasion of his last Hajj when he said:ان اللہ اعطی کل ذی حق حقہ فلاوصیۃ لوارث (اخرجہ الترمذی وقال حدیث حسن صحیح)Allah has Himself given everyone, who has a right, his right. So, there is no will for any inheritor. (Tirmidhi)The same hadith, as narrated by Sayyidna ibn ` Abbas ؓ ، has the following additional words:لا وصیۃ الوارث الا ان تجیزہ الوارثۃThere is no will for any inheritor unless all inheritors permit.The essence of the hadith is that Allah Almighty has Himself fixed the shares of the inheritors, therefore, the executor need not make a will anymore, in fact, he does not even have the permission to make a will in favour of an heir; however, should other inheritors allow the enforcement of such a will, it will then be permissible.Imam Al-Jassas (رح) says that this hadith has been reported from a group of the blessed Companions and the jurists of the Muslim community have accepted it unanimously, therefore, this is an uninterruptedly ensured hadith which makes the abrogation of the verse of the Qur'an permissible.Imam Al-Qurtubi (رح) has said that the scholars of the Muslim community unanimously agree that an injunction which comes to us through the Holy Prophet ﷺ and we know about it with full certitude, as is the case with mutawatir متواتر and mashhur مشھور reports, it will be at par with the injunction of the Holy Qur'an and will have to be taken as the command of Allah Almighty. Therefore, the abrogation of some verse of the Holy Qur'an from a hadith of this kind is no case for doubt. Although the hadith which invalidates a will in favour of an heir is a solitary report, (Al-Khabar al-Wahid), however, the fact that this hadith comes from the sermon of the last Hajj of the Holy Prophet g when he openly proclaimed this before the largest ever gathering of the blessed Companions, and then their consensus and the consensus of the Muslim community make it clear that this hadith is, according to them, absolutely proven, otherwise in the presence of the slightest doubt, they would have never abandoned the verse of the Qur'an and agreed to this abrogating command through the hadith.The third injunction stills holds good with the unanimous approval of the Muslim ummah in which it is not permissible to bequeath more than one-third of what one leaves behind. However, should the inheritors allow the bequest of more than one third, even the whole of what one leaves behind, it shall be permissible.Rulings1. As stated earlier, now making a will is not necessary to cover relatives whose shares have been fixed by the Holy Qur'an. In fact, this is not permissible without the permission of other inheritors. However, relatives who do not hold a legal share in the inheritance can be bequeathed upto one third of the total.2. In this verse a particular will was mentioned which was to be made by a dying person about what he left behind. This stands abrogated. But, making a will is still necessary, specially for a person who owes to others or holds something in trust. He should make sure that these are taken care of in his will. The Holy Prophet ﷺ has said in a hadith that a person who has some rights of other people due against him, then, he should not let three nights pass on him by which he does not have his written will with him.3. As for the right to make a will covering the one-third of his property, one has the right to make some change in this will or cancel it totally during his life time.

فَمَنۢ بَدَّلَهُۥ بَعْدَمَا سَمِعَهُۥ فَإِنَّمَآ إِثْمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَآ إِثْمَ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

<p>Commentary</p><p>Literally, Sawm صوم means to abstain'. In the terminology of Islamic law, Sawm صوم means 'to abstain from eating, drinking and sexual inter-course; with the conditions that one abstains continuously from dawn to sunset and that there is an intention to fast'. Therefore, should one eat or drink anything even a minute before sunset, the fast will not be valid. Similarly, if one abstained from all these things throughout the day but made no intention to fast, there will be no fast here too.</p><p>Sawm or 'fasting' is an ` ibadah, an act of worship in Islam, regarded as its pillar and sign. The merits of fasting are too numerous to be taken up at this point.</p><p>Past communities and the injunction to fast</p><p>The verse makes it obligatory for the Muslims to fast in a specified period, but the command in this respect has been accompanied by the statement that the obligation of fasting is not peculiar to them. The fasting had also been enjoined upon the earlier Ummahs (communities of the past prophets). The reference to the earlier Ummahs in the verse shows the importance of fasting on the one hand, and gives an encouragement to the Muslims on the other. It indicates that although there may be some inconvenience in fasting but the same inconvenience was also faced by the earlier communities. This brings a psycho-logical comfort to the Muslims, because if an inconvenience is faced by a large number of people, it becomes easier to bear. (Rub al-Ma` am)</p><p>The words of the Qur'an, لَّذِينَ مِن قَبْلِكُمْ (those before you) have been used in a general sense including all religious communities from Sayyidna Adam (علیہ السلام) to the last of the Prophets ﷺ . This tells us that, like Salah, fasting has also been enjoined upon every .Ummah of every prophet without an exception.</p><p>Commentators who interpret مِن قَبْلِكُمْ (before you) to mean the Christians' take it just as an example, not aiming to exclude other communities. (Ruh al-Ma` ani)</p><p>The verse simply says that fasts have been enjoined on Muslims as were enjoined on past communities. From this it does not necessarily follow that the fasts enjoined upon the earlier communities were fully identical in all respects with the fasts enjoined upon this Ummah. There may have been differences in the number and the timings of the fasts etc. and, actually, there has been such a difference. (Ruh al Ma’ ani)</p><p>By saying لَعَلَّكُمْ تَتَّقُونَ (so that you be God-fearing), the text has pointed out to the inherent quality of fasting which contributes significantly to one's ability to become abstaining from the sins and God-fearing. Fasting grows into man a power which helps him control his desires, which is really the foundation of Taqwa تقویٰ , the very special term of the Holy Qur'an which has been tentatively translated as fear of God, abstinence, and the warding of evil.</p>

CommentaryLiterally, Sawm صوم means to abstain'. In the terminology of Islamic law, Sawm صوم means 'to abstain from eating, drinking and sexual inter-course; with the conditions that one abstains continuously from dawn to sunset and that there is an intention to fast'. Therefore, should one eat or drink anything even a minute before sunset, the fast will not be valid. Similarly, if one abstained from all these things throughout the day but made no intention to fast, there will be no fast here too.Sawm or 'fasting' is an ` ibadah, an act of worship in Islam, regarded as its pillar and sign. The merits of fasting are too numerous to be taken up at this point.Past communities and the injunction to fastThe verse makes it obligatory for the Muslims to fast in a specified period, but the command in this respect has been accompanied by the statement that the obligation of fasting is not peculiar to them. The fasting had also been enjoined upon the earlier Ummahs (communities of the past prophets). The reference to the earlier Ummahs in the verse shows the importance of fasting on the one hand, and gives an encouragement to the Muslims on the other. It indicates that although there may be some inconvenience in fasting but the same inconvenience was also faced by the earlier communities. This brings a psycho-logical comfort to the Muslims, because if an inconvenience is faced by a large number of people, it becomes easier to bear. (Rub al-Ma` am)The words of the Qur'an, لَّذِينَ مِن قَبْلِكُمْ (those before you) have been used in a general sense including all religious communities from Sayyidna Adam (علیہ السلام) to the last of the Prophets ﷺ . This tells us that, like Salah, fasting has also been enjoined upon every .Ummah of every prophet without an exception.Commentators who interpret مِن قَبْلِكُمْ (before you) to mean the Christians' take it just as an example, not aiming to exclude other communities. (Ruh al-Ma` ani)The verse simply says that fasts have been enjoined on Muslims as were enjoined on past communities. From this it does not necessarily follow that the fasts enjoined upon the earlier communities were fully identical in all respects with the fasts enjoined upon this Ummah. There may have been differences in the number and the timings of the fasts etc. and, actually, there has been such a difference. (Ruh al Ma’ ani)By saying لَعَلَّكُمْ تَتَّقُونَ (so that you be God-fearing), the text has pointed out to the inherent quality of fasting which contributes significantly to one's ability to become abstaining from the sins and God-fearing. Fasting grows into man a power which helps him control his desires, which is really the foundation of Taqwa تقویٰ , the very special term of the Holy Qur'an which has been tentatively translated as fear of God, abstinence, and the warding of evil.

أَيَّامًا مَّعْدُودَٰتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُۥ وَأَن تَصُومُوا۟ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

<p>Fasting When Sick</p><p>Verse 184 gives concession in the matter of fasting to a 'sick' person and to a person on journey'. The word 'sick' used here refers to a person who cannot fast without an unbearable hardship or has strong apprehension that his illness will be aggravated. The words "and (Allah) does not want hardship for you"occuring in the following verse (185) have a clear indication to this effect. This position is also accepted by the consensus of the Muslim jurists.</p><p>Fasting When In Travel</p><p>It will be noticed that while giving concession to a traveller, the Qur'anic text elects to use the phrase أَوْ عَلَىٰ سَفَرٍ‌ (or on a journey) rather than the word, musafir مسا افر or 'traveller'. This is to point out that leaving home and going out is not enough to claim the exemption. The duration of the travel should be somewhat longer since the expression, ` ala safarin عَلَىٰ سَفَرٍ‌ means that one should have 'embarked' on a journey which does not mean going five or ten miles away from home. But, the precise duration of this journey has not been mentioned in the words of the Holy Qur'an. Guided by the statement of the Holy Prophet ﷺ and the subsequent practice of his blessed Companions, the great Imam, Abu Hanifah (رح) and many jurists have fixed this distance to be what can be covered in three days by walking in three daily stages. The later-day jurists have put it as 48 miles.</p><p>The other ruling that comes out from the same phrase, ` ala safarin عَلَىٰ سَفَر is that a traveller who leaves his home shall be entitled to having been exempted from fasting only upto the time his travel continues. It is obvious that stopping in between to rest or take care of something does not cut off his onward travel in the absolute sense, unless his stay be for a considerable period of time. This very considerable period of time has been set at fifteen days following a statement of the Holy Prophet ﷺ . Anyone who intends to stay at a given place for fifteen days shall not come under the umbrella of ` ala safarin, therefore, he shall not be deserving of the leave granted to one on 'a journey'.</p><p>Ruling. Right from here comes the ruling that anyone who intends to stay out for fifteen days, not at one place but at different places and towns, he shall continue to remain in the status of a 'traveller' and thereby shall continue to enjoy the concession of being 'on a journey' because he is in the state of ` ala safarin.</p><p>Making Qada' قضاء of the missed fast</p><p>The words of the text, فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ literally translated as 'then, a number from other days' mean that a sick person or a traveller is obligated to fast during other days making the number match the number of days he could not fast. The purpose is to tell people that fasts abandoned because of the compulsion of sickness or journey must be replaced by making qada قضاء ' of them. Rather than using a simple statement to the effect that 'their replacement is on them', the Qur'anic text has said. فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ which suggests that a sick person or a traveller will have to make qada' only when the sick person becomes healthy and the traveller returns home and gets to live on for the number of days he is required to replace the fasts he missed. So, one who dies before this happens, qada قضاء ' of fasts will not remain obligatory on him, nor will he be required to make a will for the payment of ransom (Fidyah فدیہ).</p><p>Ruling. In the Qur'anic provision, 'a number from other days', there is no restriction on qada قضاء 'fasts, they could be seriatim or random; the choice is open. Therefore, a person who has missed his fasts for the first ten days of Ramadan, could first fast in lieu of his tenth or ninth fast of Ramadan and replace the earlier ones missed later on; this brings no harm. Similarly, one can fast with gaps at his convenience which would be quite permissible since the wordings of the Qur'an in فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ (then, a number from other days) leave the possibility open.</p><p>The Fidyah or Ransom for a Missed Fast</p><p>The verse وَعَلَى الَّذِينَ يُطِيقُونَهُ means that those who have the strength to fast and are not restricted by sickness or travel, but do not wish to do it for some reason, they have the option of paying, in lieu of a fast, ransom in the form of charity. However, along with this leave, it was simply added: 'And that you fast that is better for you'.</p><p>This injunction was valid in the early days of Islam when the purpose was to familiarize people to fasting. In the verse that follows, that is, فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ (so, those of you who witness the month must fast therein), this injunction was abrogated for normal people. However, according to the consensus of the Ummah, it remained applicable to the people of very old age and to those who suffer from a permanent illness with no hope of recovery (Jassas and Mazhari).</p><p>All Imams of Hadith, such as, al-Bukhari, Muslim, Abu Dawud, al-Nasa'i, al-Tirmidhi, al-Tabarani and others have reported from the blessed Companion Salma ibn Akwa': When the verse, وَعَلَى الَّذِينَ يُطِيقُونَهُ (and on those who have the strength) was revealed, we were given the choice of either fasting or paying fidyah for each fast. However, when the other verse, فَمَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ (those of you who witness the month must fast therein), was revealed, this choice was withdrawn and fasting alone became necessary for those who had the strength.</p><p>A long hadith from the blessed Companion, Mu` adh ibn Jabal ؓ reported in the Musnad of Ahmad describes three changes that came in Salah نماز during the early period of Islam, as well as, three changes in Sawm صوم . The three changes brought in the injunctions of fasting are as follows:</p><p>When the Holy Prophet came to Madinah, he used to fast for three days in a month, and on the tenth of Muharram. Then the command to observe fasts in the month of Ramadan was revealed. Under the verse كُتِبَ عَلَيْكُمُ الصِّيَامُ (the fasts have been enjoined upon you), there was an option either to fast or to pay ransom, with a preference given to fasting. Then, Allah Almighty revealed the other verse, (those of you who witness the month must fast therein), which took away the option given to those who had the strength, and ordained fasting as the only alternative. However, the command remained valid for the very old who could pay ransom for fasts they missed.</p><p>After these two changes, there was a third change. In the beginning, the permission to eat, drink and have marital intimacy after اِفطار iftar was valid only if one did not sleep after breaking his fast Sleeping was taken to be an indicator of the beginning of the next fast in which, naturally, eating and drinking and marital intimacy are prohibited. Then, Allah Almighty revealed the verse, أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّ‌فَثُ إِلَىٰ نِسَائِكُمْ (It is made lawful for you, in the nights of fast, to have sex with your women), which made it permissible to eat, drink and have sex during the night until the break of dawn. The eating of suhur سُحُر or sahri سَحری soon after getting up in the early hours of dawn was declared to be the sunnah. This is corroborated by ahadith in al-Bukhari, Muslim and AbU Dawud. (Ibn Kathir)</p><p>The amount of Ransom and other rulings</p><p>The ransom of one missed fast is half sa` of wheat, or its cost. Half sa` is equivalent to approximately 1.632 kilograms. After finding out the correct market price of wheat, the amount should be given to a poor person which will be the ransom of one missed fast. It should be borne in mind that this amount should not be given as part of wages given to those engaged in the service of a mosque or madrasah مدرسہ .</p><p>Ruling 1. The amount of ransom for one fast should not be distributed between two recipients. Similarly, it is not correct to give the ransom amount for several fasts to one person on a single date. Although, some scholars permit this, yet, as a matter of precaution, it is better not to give the ransom amount of several fasts to one person on one single date. However, if someone does not observe this precaution, the ransom may be treated as valid. (See Shmi, Bayan al-Qur'an, Imdad al-Fatawa)</p><p>Ruling 2. Should someone be in a position that he cannot even pay the ransom due, he should simply seek forgiveness from Allah through istighfar اِستِغفار and have an intention in his heart that he would pay it when he can. (Bayan al-Qur'an)</p>

Fasting When SickVerse 184 gives concession in the matter of fasting to a 'sick' person and to a person on journey'. The word 'sick' used here refers to a person who cannot fast without an unbearable hardship or has strong apprehension that his illness will be aggravated. The words "and (Allah) does not want hardship for you"occuring in the following verse (185) have a clear indication to this effect. This position is also accepted by the consensus of the Muslim jurists.Fasting When In TravelIt will be noticed that while giving concession to a traveller, the Qur'anic text elects to use the phrase أَوْ عَلَىٰ سَفَرٍ‌ (or on a journey) rather than the word, musafir مسا افر or 'traveller'. This is to point out that leaving home and going out is not enough to claim the exemption. The duration of the travel should be somewhat longer since the expression, ` ala safarin عَلَىٰ سَفَرٍ‌ means that one should have 'embarked' on a journey which does not mean going five or ten miles away from home. But, the precise duration of this journey has not been mentioned in the words of the Holy Qur'an. Guided by the statement of the Holy Prophet ﷺ and the subsequent practice of his blessed Companions, the great Imam, Abu Hanifah (رح) and many jurists have fixed this distance to be what can be covered in three days by walking in three daily stages. The later-day jurists have put it as 48 miles.The other ruling that comes out from the same phrase, ` ala safarin عَلَىٰ سَفَر is that a traveller who leaves his home shall be entitled to having been exempted from fasting only upto the time his travel continues. It is obvious that stopping in between to rest or take care of something does not cut off his onward travel in the absolute sense, unless his stay be for a considerable period of time. This very considerable period of time has been set at fifteen days following a statement of the Holy Prophet ﷺ . Anyone who intends to stay at a given place for fifteen days shall not come under the umbrella of ` ala safarin, therefore, he shall not be deserving of the leave granted to one on 'a journey'.Ruling. Right from here comes the ruling that anyone who intends to stay out for fifteen days, not at one place but at different places and towns, he shall continue to remain in the status of a 'traveller' and thereby shall continue to enjoy the concession of being 'on a journey' because he is in the state of ` ala safarin.Making Qada' قضاء of the missed fastThe words of the text, فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ literally translated as 'then, a number from other days' mean that a sick person or a traveller is obligated to fast during other days making the number match the number of days he could not fast. The purpose is to tell people that fasts abandoned because of the compulsion of sickness or journey must be replaced by making qada قضاء ' of them. Rather than using a simple statement to the effect that 'their replacement is on them', the Qur'anic text has said. فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ which suggests that a sick person or a traveller will have to make qada' only when the sick person becomes healthy and the traveller returns home and gets to live on for the number of days he is required to replace the fasts he missed. So, one who dies before this happens, qada قضاء ' of fasts will not remain obligatory on him, nor will he be required to make a will for the payment of ransom (Fidyah فدیہ).Ruling. In the Qur'anic provision, 'a number from other days', there is no restriction on qada قضاء 'fasts, they could be seriatim or random; the choice is open. Therefore, a person who has missed his fasts for the first ten days of Ramadan, could first fast in lieu of his tenth or ninth fast of Ramadan and replace the earlier ones missed later on; this brings no harm. Similarly, one can fast with gaps at his convenience which would be quite permissible since the wordings of the Qur'an in فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ (then, a number from other days) leave the possibility open.The Fidyah or Ransom for a Missed FastThe verse وَعَلَى الَّذِينَ يُطِيقُونَهُ means that those who have the strength to fast and are not restricted by sickness or travel, but do not wish to do it for some reason, they have the option of paying, in lieu of a fast, ransom in the form of charity. However, along with this leave, it was simply added: 'And that you fast that is better for you'.This injunction was valid in the early days of Islam when the purpose was to familiarize people to fasting. In the verse that follows, that is, فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ (so, those of you who witness the month must fast therein), this injunction was abrogated for normal people. However, according to the consensus of the Ummah, it remained applicable to the people of very old age and to those who suffer from a permanent illness with no hope of recovery (Jassas and Mazhari).All Imams of Hadith, such as, al-Bukhari, Muslim, Abu Dawud, al-Nasa'i, al-Tirmidhi, al-Tabarani and others have reported from the blessed Companion Salma ibn Akwa': When the verse, وَعَلَى الَّذِينَ يُطِيقُونَهُ (and on those who have the strength) was revealed, we were given the choice of either fasting or paying fidyah for each fast. However, when the other verse, فَمَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ (those of you who witness the month must fast therein), was revealed, this choice was withdrawn and fasting alone became necessary for those who had the strength.A long hadith from the blessed Companion, Mu` adh ibn Jabal ؓ reported in the Musnad of Ahmad describes three changes that came in Salah نماز during the early period of Islam, as well as, three changes in Sawm صوم . The three changes brought in the injunctions of fasting are as follows:When the Holy Prophet came to Madinah, he used to fast for three days in a month, and on the tenth of Muharram. Then the command to observe fasts in the month of Ramadan was revealed. Under the verse كُتِبَ عَلَيْكُمُ الصِّيَامُ (the fasts have been enjoined upon you), there was an option either to fast or to pay ransom, with a preference given to fasting. Then, Allah Almighty revealed the other verse, (those of you who witness the month must fast therein), which took away the option given to those who had the strength, and ordained fasting as the only alternative. However, the command remained valid for the very old who could pay ransom for fasts they missed.After these two changes, there was a third change. In the beginning, the permission to eat, drink and have marital intimacy after اِفطار iftar was valid only if one did not sleep after breaking his fast Sleeping was taken to be an indicator of the beginning of the next fast in which, naturally, eating and drinking and marital intimacy are prohibited. Then, Allah Almighty revealed the verse, أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّ‌فَثُ إِلَىٰ نِسَائِكُمْ (It is made lawful for you, in the nights of fast, to have sex with your women), which made it permissible to eat, drink and have sex during the night until the break of dawn. The eating of suhur سُحُر or sahri سَحری soon after getting up in the early hours of dawn was declared to be the sunnah. This is corroborated by ahadith in al-Bukhari, Muslim and AbU Dawud. (Ibn Kathir)The amount of Ransom and other rulingsThe ransom of one missed fast is half sa` of wheat, or its cost. Half sa` is equivalent to approximately 1.632 kilograms. After finding out the correct market price of wheat, the amount should be given to a poor person which will be the ransom of one missed fast. It should be borne in mind that this amount should not be given as part of wages given to those engaged in the service of a mosque or madrasah مدرسہ .Ruling 1. The amount of ransom for one fast should not be distributed between two recipients. Similarly, it is not correct to give the ransom amount for several fasts to one person on a single date. Although, some scholars permit this, yet, as a matter of precaution, it is better not to give the ransom amount of several fasts to one person on one single date. However, if someone does not observe this precaution, the ransom may be treated as valid. (See Shmi, Bayan al-Qur'an, Imdad al-Fatawa)Ruling 2. Should someone be in a position that he cannot even pay the ransom due, he should simply seek forgiveness from Allah through istighfar اِستِغفار and have an intention in his heart that he would pay it when he can. (Bayan al-Qur'an)

شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًى لِّلنَّاسِ وَبَيِّنَٰتٍ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ ٱلشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ وَلِتُكْمِلُوا۟ ٱلْعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

<p>The merits of the month of Ramadan</p><p>The present verse is an extension of the previous brief verse and also an assertion of the great merit the month of Ramadan holds in its fold. This is an extension because the expression أَيَّامًا مَّعْدُودَاتٍ (Days few in number) in Verse 184 is a bit vague and which has been explained out in the present verse by saying that those counted number of days mean the days of the month of Ramadan. As far as the merit of this month is concerned, it has been said that Allah Almighty has chosen this month to reveal Scriptures. Consequently, the Holy Qur'an was revealed in this very month. According to a narration from the blessed Companion Wathilah ibn Asga' appearing in the Musnad of Ahmad, the Holy Prophet ﷺ said that Abrahamic scriptures were revealed on the first of Ramadan, the Torah on the sixth, the Evangel on the thirteenth and the Qur'an on the twenty fourth of Ramadan. In another narration from the blessed Companion Sayyidna Jabir ؓ ، it appears that Zabur (the Book of Psalms) was revealed on the twelfth of Ramadan and the Evangel on the eighteenth. (Ibn Kathir)</p><p>All previous Books mentioned in the hadith cited above were revealed on dates given in their entirety. It is a peculiarity of the Holy Qur'an that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramadan, all of it. But, it was revealed to the Holy Prophet ﷺ gradually during a period of twenty three years.</p><p>The night of Ramadan when the Qur'an was revealed was the Night of Power as mentioned by the Qur'an itself when it said: إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ‌ (We have revealed it in the Laylatul 'Qadr, the Night of Power). The hadith cited above places it on the twenty fourth of Ramadan and according to Sayyidna Hasan, the Night of Power falls on the night of twenty fourth which aligns this hadith with the statement of the Qur'an. Should this alignment be unacceptable, the fact remains that the statement of the Qur'an is above everything else, in which case, whatever night is the Night of Power that shall be regarded to be what the Qur'an intends.</p><p>The next sentence مَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ ' (those of you who witness the month must fast therein) carries many pointers to injunctions relating to fasting. The word, shahida is derived from shuhud شُهود which means presence. The word, al-shahr الشَّهْرَ‌means the month. It denotes the month of Ramadan here which has been identified above. The sentence, therefore, means that it is obligatory for one who is 'present' in the month of Ramadan that he fasts throughout that month. The general choice of paying ransom for not fasting, mentioned in the previous verse, was cancelled by this sentence and fasting is now the only alternative in force.</p><p>As for the 'witnessing' of the month or being 'present' in the month of Ramadan, it simply means that a person finds the blessed month of Ramadan with ability to fast. In other words, he or she should be a Muslim, sane, pubert, resident and well-purified from all impurities including those of menstruation and childbed. Therefore, the persons who lacked the initial ability to fast throughout the month, such as, the disbelievers, the minor, the insane, they are not subject to the obligation of fasting, because the verse obligating the fasts did not intend them. As for those who did have the personal ability but were compelled at some time by a legally acceptable excuse, such as, a woman in menstruation or childbed, or a sick person or one on a journey, these have, in a way, found the month of Ramadan in a state of ability, therefore, the injunction in the verse applies to them. However, because of temporal compulsion, relief from fasting has been granted at that particular time, but qada’ قضاء will be necessary later on.</p><p>Rulings</p><p>1. The verse tells us that fasts of Ramadan become obligatory only on the condition that one finds the month of Ramadan in a state of ability to fulfill the obligation. Therefore, anyone who 'finds' the whole of Ramadan will come under obligation to fast during the entire month of Ramadan. Anyone who 'finds' somewhat less of it, he will fast for the number of days he finds in Ramadan. So, should a disbeliever embrace Islam in the middle of Ramadan, or a minor becomes pubert, they will have to fast from that point onwards; they will not do gada' قضاء fasts for the previous days of Ramadan. However, the insane person, being a Muslim adult, does have the personal ability to observe fasts;</p><p>so, should he regain his sanity during any part of Ramadan, he shall become obligated to do qada' قضاء fasts for the previous days of Ramadan. Similarly, should a woman in menstruation or childbed become purified in the middle of Ramadan, or a sick person becomes healthy, or a traveller becomes a resident, qada قضاء fasts for the previous days of Ramadan will become obligatory on them.</p><p>2. How does one 'find' or 'witness' the month of Ramadan? According to Islamic law, it is proved in either of the three ways:</p><p>a) One gets to have a sighting of the Ramadan moon with his own eyes.</p><p>b) The sighting of the moon is proved through some trustworthy witness.</p><p>c) In the absence of the two conditions cited above, thirty days of the month of Sha'ban will be completed following which the month of Ramadan will set in.</p><p>3. If, on the eve of the twenty ninth of Sha` ban, the new moon is not visible on the horizon because of clouds or bad weather conditions, and at the same time, there comes no witness of moon-sighting as admissible under Islamic law, the next day will be known as the 'day of doubt' یوم الشک (yawm al-shakk) because the possibility exists that the moon may have really been there on the horizon but could not become visible due to unclear horizon as it is also possible that the moon was just not there on the horizon. On such a day, since 'the presence of the month' or the 'finding of Ramadan' or being a 'witness' to it does not apply, therefore, fasting for that day is not obligatory, instead, it is makruh مکروہ (reprehensible) to fast on that day. It has been forbidden in the hadith so that fard فرض and nafl نفل ، (the obligatory and the supererogatory) do not get mixed up with each other (Jasss).</p><p>4. In countries where days and nights extend over months, the 'finding of Ramadan' does not, obviously, seem to apply. The situation would require that people living there should not fast. As far as Salah is concerned, al-Huluwani and al-Qabali from among the Hanafi jurists have ruled that such people will be bound to observe Salah in accordance with the timings of their own day and night. For instance, in a country where dawn follows immediately after maghrib, there the Salah of ` Isha' will just not be obligatory. (shami) This makes it necessary that in an area where the day lasts for six months, people would have only five Salahs in six months and, for that matter, they will witness no Ramadan coming there, therefore, fasting will not become obligatory for them. Maulana Ashraf ` Ali-Thanavi (رح) has, in Imdad al-Fatawa, taken this very position.</p><p>Note:</p><p>In the sentence وَمَن كَانَ مَرِ‌يضًا أَوْ عَلَىٰ سَفَرٍ‌ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَر (should anyone be sick, or on a journey, then, a number from other days), the sick and the travelling have been granted leave that they may not fast at that time. When the sick person regains his health and the traveller returns home, they can make up for the days they missed by doing qada' قضاء fasts. It will be recalled that this injunction had appeared in the previous verse, but now that the choice of paying fidyah (ransom) for not fasting has been cancelled, a doubt could creep up in relation to the concession granted to the sick and the travelling, that it may have been abrogated as well, therefore, the provision was positively repeated.</p>

The merits of the month of RamadanThe present verse is an extension of the previous brief verse and also an assertion of the great merit the month of Ramadan holds in its fold. This is an extension because the expression أَيَّامًا مَّعْدُودَاتٍ (Days few in number) in Verse 184 is a bit vague and which has been explained out in the present verse by saying that those counted number of days mean the days of the month of Ramadan. As far as the merit of this month is concerned, it has been said that Allah Almighty has chosen this month to reveal Scriptures. Consequently, the Holy Qur'an was revealed in this very month. According to a narration from the blessed Companion Wathilah ibn Asga' appearing in the Musnad of Ahmad, the Holy Prophet ﷺ said that Abrahamic scriptures were revealed on the first of Ramadan, the Torah on the sixth, the Evangel on the thirteenth and the Qur'an on the twenty fourth of Ramadan. In another narration from the blessed Companion Sayyidna Jabir ؓ ، it appears that Zabur (the Book of Psalms) was revealed on the twelfth of Ramadan and the Evangel on the eighteenth. (Ibn Kathir)All previous Books mentioned in the hadith cited above were revealed on dates given in their entirety. It is a peculiarity of the Holy Qur'an that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramadan, all of it. But, it was revealed to the Holy Prophet ﷺ gradually during a period of twenty three years.The night of Ramadan when the Qur'an was revealed was the Night of Power as mentioned by the Qur'an itself when it said: إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ‌ (We have revealed it in the Laylatul 'Qadr, the Night of Power). The hadith cited above places it on the twenty fourth of Ramadan and according to Sayyidna Hasan, the Night of Power falls on the night of twenty fourth which aligns this hadith with the statement of the Qur'an. Should this alignment be unacceptable, the fact remains that the statement of the Qur'an is above everything else, in which case, whatever night is the Night of Power that shall be regarded to be what the Qur'an intends.The next sentence مَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ ' (those of you who witness the month must fast therein) carries many pointers to injunctions relating to fasting. The word, shahida is derived from shuhud شُهود which means presence. The word, al-shahr الشَّهْرَ‌means the month. It denotes the month of Ramadan here which has been identified above. The sentence, therefore, means that it is obligatory for one who is 'present' in the month of Ramadan that he fasts throughout that month. The general choice of paying ransom for not fasting, mentioned in the previous verse, was cancelled by this sentence and fasting is now the only alternative in force.As for the 'witnessing' of the month or being 'present' in the month of Ramadan, it simply means that a person finds the blessed month of Ramadan with ability to fast. In other words, he or she should be a Muslim, sane, pubert, resident and well-purified from all impurities including those of menstruation and childbed. Therefore, the persons who lacked the initial ability to fast throughout the month, such as, the disbelievers, the minor, the insane, they are not subject to the obligation of fasting, because the verse obligating the fasts did not intend them. As for those who did have the personal ability but were compelled at some time by a legally acceptable excuse, such as, a woman in menstruation or childbed, or a sick person or one on a journey, these have, in a way, found the month of Ramadan in a state of ability, therefore, the injunction in the verse applies to them. However, because of temporal compulsion, relief from fasting has been granted at that particular time, but qada’ قضاء will be necessary later on.Rulings1. The verse tells us that fasts of Ramadan become obligatory only on the condition that one finds the month of Ramadan in a state of ability to fulfill the obligation. Therefore, anyone who 'finds' the whole of Ramadan will come under obligation to fast during the entire month of Ramadan. Anyone who 'finds' somewhat less of it, he will fast for the number of days he finds in Ramadan. So, should a disbeliever embrace Islam in the middle of Ramadan, or a minor becomes pubert, they will have to fast from that point onwards; they will not do gada' قضاء fasts for the previous days of Ramadan. However, the insane person, being a Muslim adult, does have the personal ability to observe fasts;so, should he regain his sanity during any part of Ramadan, he shall become obligated to do qada' قضاء fasts for the previous days of Ramadan. Similarly, should a woman in menstruation or childbed become purified in the middle of Ramadan, or a sick person becomes healthy, or a traveller becomes a resident, qada قضاء fasts for the previous days of Ramadan will become obligatory on them.2. How does one 'find' or 'witness' the month of Ramadan? According to Islamic law, it is proved in either of the three ways:a) One gets to have a sighting of the Ramadan moon with his own eyes.b) The sighting of the moon is proved through some trustworthy witness.c) In the absence of the two conditions cited above, thirty days of the month of Sha'ban will be completed following which the month of Ramadan will set in.3. If, on the eve of the twenty ninth of Sha` ban, the new moon is not visible on the horizon because of clouds or bad weather conditions, and at the same time, there comes no witness of moon-sighting as admissible under Islamic law, the next day will be known as the 'day of doubt' یوم الشک (yawm al-shakk) because the possibility exists that the moon may have really been there on the horizon but could not become visible due to unclear horizon as it is also possible that the moon was just not there on the horizon. On such a day, since 'the presence of the month' or the 'finding of Ramadan' or being a 'witness' to it does not apply, therefore, fasting for that day is not obligatory, instead, it is makruh مکروہ (reprehensible) to fast on that day. It has been forbidden in the hadith so that fard فرض and nafl نفل ، (the obligatory and the supererogatory) do not get mixed up with each other (Jasss).4. In countries where days and nights extend over months, the 'finding of Ramadan' does not, obviously, seem to apply. The situation would require that people living there should not fast. As far as Salah is concerned, al-Huluwani and al-Qabali from among the Hanafi jurists have ruled that such people will be bound to observe Salah in accordance with the timings of their own day and night. For instance, in a country where dawn follows immediately after maghrib, there the Salah of ` Isha' will just not be obligatory. (shami) This makes it necessary that in an area where the day lasts for six months, people would have only five Salahs in six months and, for that matter, they will witness no Ramadan coming there, therefore, fasting will not become obligatory for them. Maulana Ashraf ` Ali-Thanavi (رح) has, in Imdad al-Fatawa, taken this very position.Note:In the sentence وَمَن كَانَ مَرِ‌يضًا أَوْ عَلَىٰ سَفَرٍ‌ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَر (should anyone be sick, or on a journey, then, a number from other days), the sick and the travelling have been granted leave that they may not fast at that time. When the sick person regains his health and the traveller returns home, they can make up for the days they missed by doing qada' قضاء fasts. It will be recalled that this injunction had appeared in the previous verse, but now that the choice of paying fidyah (ransom) for not fasting has been cancelled, a doubt could creep up in relation to the concession granted to the sick and the travelling, that it may have been abrogated as well, therefore, the provision was positively repeated.

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ

<p>Allah is near His servants</p><p>Injunctions and merits concerning fasting and Ramadan were mentioned in three previous verses. This strain continues even after the present verse when details of fasting and I` tikaf اعتکاف appear in a long verse. In between, this brief verse has been introduced to persuade servants of Allah to obey the commands of Allah by recognizing how He, in His special grace, hears and answers their prayers. There is no doubt about fasting being a difficult obligation despite many concessions and permissions. It is to make the trial bearable that special grace has been mentioned إِنِّي قَرِ‌يبٌ '1 am near My servants. When they pray, I answer their prayers and take care of what they need.'</p><p>Under these conditions, it is befitting that servants of Allah should bear by hardships that come during the performance of given injunctions. Ibn Kathir has pointed out to another wisdom behind this sentence appearing in the middle of injunctions of fasting. According to him, this verse gives a hint that a prayer (دعاء : du'a) made at the completion of a fast is accepted, therefore, one should be very particular about making prayers at that time. The Holy Prophet ﷺ has said:</p><p>للصایٔم عند فطرہ دعوۃ مستجابۃ</p><p>The prayer made by one who is fasting at the time of his iftar is accepted.</p><p>This is why the blessed Companion, ` Abdullah ibn ` Urnar ؓ would assemble his family members around him at the time of iftar and would pray.</p><p>Ruling</p><p>By saying إِنِّي قَرِ‌يبٌ (I am near) in this verse, it has been hinted that prayer should be made slowly and quietly; to raise voice while praying is not desirable. This is confirmed by the background in which this verse was revealed. According to Ibn Kathir, a visitor from a village asked the Holy Prophet ﷺ : "Tell me if our Lord is near us, then we shall pray in a lowered voice; and if He is far, we shall call Him with raised voices." Thereupon, this verse was revealed.</p>

Allah is near His servantsInjunctions and merits concerning fasting and Ramadan were mentioned in three previous verses. This strain continues even after the present verse when details of fasting and I` tikaf اعتکاف appear in a long verse. In between, this brief verse has been introduced to persuade servants of Allah to obey the commands of Allah by recognizing how He, in His special grace, hears and answers their prayers. There is no doubt about fasting being a difficult obligation despite many concessions and permissions. It is to make the trial bearable that special grace has been mentioned إِنِّي قَرِ‌يبٌ '1 am near My servants. When they pray, I answer their prayers and take care of what they need.'Under these conditions, it is befitting that servants of Allah should bear by hardships that come during the performance of given injunctions. Ibn Kathir has pointed out to another wisdom behind this sentence appearing in the middle of injunctions of fasting. According to him, this verse gives a hint that a prayer (دعاء : du'a) made at the completion of a fast is accepted, therefore, one should be very particular about making prayers at that time. The Holy Prophet ﷺ has said:للصایٔم عند فطرہ دعوۃ مستجابۃThe prayer made by one who is fasting at the time of his iftar is accepted.This is why the blessed Companion, ` Abdullah ibn ` Urnar ؓ would assemble his family members around him at the time of iftar and would pray.RulingBy saying إِنِّي قَرِ‌يبٌ (I am near) in this verse, it has been hinted that prayer should be made slowly and quietly; to raise voice while praying is not desirable. This is confirmed by the background in which this verse was revealed. According to Ibn Kathir, a visitor from a village asked the Holy Prophet ﷺ : "Tell me if our Lord is near us, then we shall pray in a lowered voice; and if He is far, we shall call Him with raised voices." Thereupon, this verse was revealed.

أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ عَلِمَ ٱللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَٱلْـَٰٔنَ بَٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمْ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمْ عَٰكِفُونَ فِى ٱلْمَسَٰجِدِ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَا كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

<p>Explained here in this verse are the remaining injunctions of fasting including the injunction relating to I` tikaf اعتکاف .</p><p>Commentary</p><p>The opening words of the verse, أُحِلَّ لَكُمْ (uhilla lakum: 'It is made lawful for you' ) tell us that the act made lawful through this verse was unlawful before. According to a narration by the blessed Companion, Bar-a' ibn ` Azib براء بن عازب appearing in Sahib al-Bukhari, in the early days when the fasts of Ramadan were made obligatory, the permission to eat, drink and have marital intimacy with wives was subjected to the condition that one does not sleep after breaking of the fast. So, as the practice was, a post-iftar nap rendered all these conveniences unlawful. Some Companions ran into difficulties due to this restriction. The blessed Companion, Qays ibn Sarma al-Ansari قہس بن سرما انصاری is reported to have reached home after a hard day's labour. The time of iftar was near and there was nothing to eat. His wife said that she would go out and somehow get him something to eat. When she returned she found her husband asleep, obviously because he was so tired from his day-long work. Now, when he got up, eating had become unlawful. He went on to fast for the next day in the same condition with the result that by afternoon, he fainted (ibn Kathir). Similarly, some Companions, may Allah be pleased with them, were embarrassed getting involved in marital relations with their wives after they had taken a post-iftar nap. It was after such happenings that the present verse was revealed in which the first rule was cancelled and permission was given to eat, drink and have marital relations, even if this was after getting up from the post-iftar nap. In fact, the permission was extended much further when the eating of suhur or sehri towards the fag??? ماکھن end of the night, after getting up from the night's sleep, was declared to be a sunnah. This has been clearly stated in Hadith narrations. The present verse outlines this very injunction.</p><p>The literal meaning of the Qur'anic word رَفَث (rafath) is, no doubt, general and covers everything a husband suggests, says or does in making his wife consent to his desire, but there is a total agreement of the Muslim Ummah that, at this place, it means sexual intercourse.</p><p>It is important to bear in mind that the order or rule which has been abrogated by this verse, that is, the unlawfulness of eating and drinking after having taken a nap, has not appeared in the text of the Holy Qur'an anywhere. The noble Companions acted in accordance with this rule as set by the Holy Prophet ﷺ (as narrated by Ahmad in his Musnad). This rule is abrogated by the verse only after giving it the authenticity of a divine command. In other words, the verse first establishes the rule in force as the divine command and then, it was for the sake of convenience that it was abrogated. From here we find out that some rules provenly set proven by the Sunnah can also be abrogated through the Qur'an. So, in the Islamic law, the decision of the Messenger ﷺ of Allah has the same authority as the injunction of the Holy Qur'an.</p><p>Eating Sahri:</p><p>The correct time when fasting begins and all eating and drinking turns unlawful has been fixed through a delicate similitude in the verse حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ ('until the white thread of the dawn becomes distinct from the black thread' ). Here, the darkness of the night has been likened to the black thread and the light of the dawn to the white thread. In order to eliminate the chances of extremism, the qualifier حَتَّىٰ يَتَبَيَّنَ (becomes distinct) was added which means that one should not act like the chronically skeptical to believe all eating and drinking to be unlawful earlier than the break of dawn, nor should one become so heedless as to go on eating and drinking even after having become certain of the light of dawn. In fact, the certainty of the break of dawn is the line of demarcation between eating and drinking and the intended fast. Before one arrives at this certainty, it is not correct to take eating and drinking as haram حرام . Similarly, after the certainty, any indulgence in eating and drinking shall be haram حرام ، and is a source which may lead to the spoiling of the fast, even if it exceeds the limit for a minute. The latitude and leeway allowed in eating suhur remains valid only upto the time one is not certain of the break of dawn. Particular incidents of this nature attributed to some blessed Companions have been reported when they continued eating and drinking well past the break of dawn. This was because they were not yet 'certain' of the dawn and refused to listen to those who favoured to stop much earlier.</p><p>In a hadith, the Holy Prophet g is reported to have said: 'The adhan اذان of Bilal ؓ should not stop you from eating suhur because he calls the adhan اذان well ahead in the night. Therefore, you continue eating and drinking, even after having heard Bilal's adhan اذان ، until such time that you hear the adhan اذان called by Ibn Umm Maktum because he calls the adhan اذان precisely at the break of dawn' (Bukhari and Muslim).</p><p>Because of the partial reporting of this hadith, some contemporaries misunderstood its provision when they suggested that there is no harm if eating and drinking is continued for a little while even after the adhan اذان of Fajr فجر and consequently, made it permissible for a person, who woke up late while the adhan اذان of Fajr فجر was being called, that he can hasten to eat something. The fact is that the hadith quoted above has very clearly said that it was necessary to stop eating or drinking with the adhan اذان of Ibn Umm Maktum ؓ which was called precisely at the break of dawn. In addition to that, the Holy Qur'an has itself established the deadline which is the 'certainty' of the break of dawn. Giving people the permission to eat and drink even one minute beyond that is a contravention of the textual imperative of the Holy Qur'an. As for the narrations reported from the noble Companions and early elders of the community regarding the subject of convenience in iftar and suhur, these can be explained, keeping the text of the Holy Qur'an in view, by saying that they aim to avoid excessive precautionary self-restriction well before one becomes certain of the break of dawn. Imam Ibn Kathir (رح) has also explained these narrations as based on the factor mentioned above. Otherwise, how could even a common Muslim tolerate an open contravention of the Qur'anic command? One could not even dream of something like this coming from the blessed Companions, specially so, when the Holy Qur'an has right here at the end of this verse, emphasized special precaution in this respect. Notice how فَلَا تَقْرَ‌بُوهَا (so, do not go near them) has been added to تِلْكَ حُدُودُ اللَّـهِ (These are the limits set by Allah) which explains the point made earlier.</p><p>Ruling:</p><p>All that has been said here is about people who are at a place from where they could see the break of the dawn with their own eyes and thus become 'certain' of it, moreover, if they have the additional advantage of a clear horizon and the personal ability to recognize the initial light of the dawn, then, it is necessary that they should act directly by looking at the horizon. Where the case is other than this, for example, the horizon is not in open view, or it is not clear, or one does not know how to identify the break of dawn, people determine its time by other signs or calculations. Obviously, for them there will be a time when the certain break of dawn would not be that certain. If it remains doubtful, what should people do then? Imam al-Jassas (رح) ، in his Ahkam al-Qur'an, has answered this question by saying that, in a condition such as this, it will be desirable not to go ahead and eat or drink with considered volition, but, should anyone eat or drink something in a state of doubt, well ahead of becoming certain of the break of dawn, he will not be a sinner. However, should it prove later that dawn had set in at that time, keeping a fast as qada' قضاء will become necessary. For instance, if moon is not sighted on the eve of Ramadan Observe the limits of and people do not fast, but the sighting of the new moon on the 29th was proved later on through witnesses, then, in that case, those who did not fast that day under the impression that it was the 30th of Sha` ban did not become sinners thereby, however, the qada' قضاء of that particular fast will become due on them, a position on which there is a unanimous agreement of the community. Similarly, if someone breaks his fast close to sunset on a cloudy day and the sun turns out to be still there on the horizon later on, then such a person, for that matter, will not be a sinner but he has to do the necessary qada' قضاء for the spoiled fast.</p><p>The explanation given by Imam al-Jassas (رح) makes it clear that one who wakes up late and the usual calls of adhan اذان were being made, which necessarily makes it certain that dawn has appeared, then if such a person eats anything knowingly, he will not only be a sinner but also be bound to do gads' قضاء . If he eats in a state of doubt, the sin will be committed but qada' قضاء will still be due with the added factor of reprehensibility in a certain degree.</p><p>The worship of I` tikaf</p><p>Literally, I` tikaf اعتکاف means to stay at some place in seclusion. In the terminology of the Qur'an and Sunnah, I` tikaf is the act of staying in a mosque under particular conditions. The universality of the word فِي الْمَسَاجِدِ ('in mosques' ) proves that I` tikaf اعتکاف can be performed in every masjid (mosque). The juristic condition that I` tikaf اعتکاف can be done only in a masjid where congregational prayers are regularly held and that I` tikaf اعتکاف is not correct in a desolate masjid where congregational prayers are not held, is really a derivation from the very sense of a masjid since Salah with jams ah (prayer in congregation) is the main purpose of making a masjid, otherwise, individual Salah can be offered in a house, a shop, anywhere.</p><p>Ruling</p><p>That eating, drinking and marital intimacy are all lawful in the night of fasts has been stated earlier in the verse. In the state of I` tikaf اعتکاف ، the permission to eat and drink in the night remains the same as it is for everybody else, but it is different when it comes to intimacy with women which is not permissible in the state of I` tikaf, not even in the night. Therefore, the verse gives the necessary injunction in this connection. The rules of I` tikaf اعتکاف ، such as, doing I'tikdf اعتکاف while fasting and not coming out of the masjid without pressing needs recognized by Islamic law, are partly derived from the very word of I` tikaf اعتکاف and partly from the sayings and acts of the Holy Prophet ﷺ .</p><p>Observe the limits of Allah</p><p>Towards the end of the verse, by saying تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَ‌بُوهَا ('These are the limits set by Allah, so do not go near them' ), it has been hinted that the forbiddance of eating, drinking and marital intimacy while fasting are the limits set by Allah. One should not even go near them because, if you go near them, you may cross those limits. This is why overindulgence in gargling while fasting is makruh مکروہ (reprehensible) as it holds the danger of water slipping into the throat; also makruh مکروہ is the use of some medicine inside the mouth; again, equally makruh مکروہ is the kissing and hugging of one's wife. Similarly, it is better to stop eating and drinking a couple of minutes ahead of the time allowed for sahri or suhur just as a matter of precaution, and also, delaying the if-tar a couple of minutes. Becoming heedless and ease-prone in these matters is against this command from Allah.</p>

Explained here in this verse are the remaining injunctions of fasting including the injunction relating to I` tikaf اعتکاف .CommentaryThe opening words of the verse, أُحِلَّ لَكُمْ (uhilla lakum: 'It is made lawful for you' ) tell us that the act made lawful through this verse was unlawful before. According to a narration by the blessed Companion, Bar-a' ibn ` Azib براء بن عازب appearing in Sahib al-Bukhari, in the early days when the fasts of Ramadan were made obligatory, the permission to eat, drink and have marital intimacy with wives was subjected to the condition that one does not sleep after breaking of the fast. So, as the practice was, a post-iftar nap rendered all these conveniences unlawful. Some Companions ran into difficulties due to this restriction. The blessed Companion, Qays ibn Sarma al-Ansari قہس بن سرما انصاری is reported to have reached home after a hard day's labour. The time of iftar was near and there was nothing to eat. His wife said that she would go out and somehow get him something to eat. When she returned she found her husband asleep, obviously because he was so tired from his day-long work. Now, when he got up, eating had become unlawful. He went on to fast for the next day in the same condition with the result that by afternoon, he fainted (ibn Kathir). Similarly, some Companions, may Allah be pleased with them, were embarrassed getting involved in marital relations with their wives after they had taken a post-iftar nap. It was after such happenings that the present verse was revealed in which the first rule was cancelled and permission was given to eat, drink and have marital relations, even if this was after getting up from the post-iftar nap. In fact, the permission was extended much further when the eating of suhur or sehri towards the fag??? ماکھن end of the night, after getting up from the night's sleep, was declared to be a sunnah. This has been clearly stated in Hadith narrations. The present verse outlines this very injunction.The literal meaning of the Qur'anic word رَفَث (rafath) is, no doubt, general and covers everything a husband suggests, says or does in making his wife consent to his desire, but there is a total agreement of the Muslim Ummah that, at this place, it means sexual intercourse.It is important to bear in mind that the order or rule which has been abrogated by this verse, that is, the unlawfulness of eating and drinking after having taken a nap, has not appeared in the text of the Holy Qur'an anywhere. The noble Companions acted in accordance with this rule as set by the Holy Prophet ﷺ (as narrated by Ahmad in his Musnad). This rule is abrogated by the verse only after giving it the authenticity of a divine command. In other words, the verse first establishes the rule in force as the divine command and then, it was for the sake of convenience that it was abrogated. From here we find out that some rules provenly set proven by the Sunnah can also be abrogated through the Qur'an. So, in the Islamic law, the decision of the Messenger ﷺ of Allah has the same authority as the injunction of the Holy Qur'an.Eating Sahri:The correct time when fasting begins and all eating and drinking turns unlawful has been fixed through a delicate similitude in the verse حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ ('until the white thread of the dawn becomes distinct from the black thread' ). Here, the darkness of the night has been likened to the black thread and the light of the dawn to the white thread. In order to eliminate the chances of extremism, the qualifier حَتَّىٰ يَتَبَيَّنَ (becomes distinct) was added which means that one should not act like the chronically skeptical to believe all eating and drinking to be unlawful earlier than the break of dawn, nor should one become so heedless as to go on eating and drinking even after having become certain of the light of dawn. In fact, the certainty of the break of dawn is the line of demarcation between eating and drinking and the intended fast. Before one arrives at this certainty, it is not correct to take eating and drinking as haram حرام . Similarly, after the certainty, any indulgence in eating and drinking shall be haram حرام ، and is a source which may lead to the spoiling of the fast, even if it exceeds the limit for a minute. The latitude and leeway allowed in eating suhur remains valid only upto the time one is not certain of the break of dawn. Particular incidents of this nature attributed to some blessed Companions have been reported when they continued eating and drinking well past the break of dawn. This was because they were not yet 'certain' of the dawn and refused to listen to those who favoured to stop much earlier.In a hadith, the Holy Prophet g is reported to have said: 'The adhan اذان of Bilal ؓ should not stop you from eating suhur because he calls the adhan اذان well ahead in the night. Therefore, you continue eating and drinking, even after having heard Bilal's adhan اذان ، until such time that you hear the adhan اذان called by Ibn Umm Maktum because he calls the adhan اذان precisely at the break of dawn' (Bukhari and Muslim).Because of the partial reporting of this hadith, some contemporaries misunderstood its provision when they suggested that there is no harm if eating and drinking is continued for a little while even after the adhan اذان of Fajr فجر and consequently, made it permissible for a person, who woke up late while the adhan اذان of Fajr فجر was being called, that he can hasten to eat something. The fact is that the hadith quoted above has very clearly said that it was necessary to stop eating or drinking with the adhan اذان of Ibn Umm Maktum ؓ which was called precisely at the break of dawn. In addition to that, the Holy Qur'an has itself established the deadline which is the 'certainty' of the break of dawn. Giving people the permission to eat and drink even one minute beyond that is a contravention of the textual imperative of the Holy Qur'an. As for the narrations reported from the noble Companions and early elders of the community regarding the subject of convenience in iftar and suhur, these can be explained, keeping the text of the Holy Qur'an in view, by saying that they aim to avoid excessive precautionary self-restriction well before one becomes certain of the break of dawn. Imam Ibn Kathir (رح) has also explained these narrations as based on the factor mentioned above. Otherwise, how could even a common Muslim tolerate an open contravention of the Qur'anic command? One could not even dream of something like this coming from the blessed Companions, specially so, when the Holy Qur'an has right here at the end of this verse, emphasized special precaution in this respect. Notice how فَلَا تَقْرَ‌بُوهَا (so, do not go near them) has been added to تِلْكَ حُدُودُ اللَّـهِ (These are the limits set by Allah) which explains the point made earlier.Ruling:All that has been said here is about people who are at a place from where they could see the break of the dawn with their own eyes and thus become 'certain' of it, moreover, if they have the additional advantage of a clear horizon and the personal ability to recognize the initial light of the dawn, then, it is necessary that they should act directly by looking at the horizon. Where the case is other than this, for example, the horizon is not in open view, or it is not clear, or one does not know how to identify the break of dawn, people determine its time by other signs or calculations. Obviously, for them there will be a time when the certain break of dawn would not be that certain. If it remains doubtful, what should people do then? Imam al-Jassas (رح) ، in his Ahkam al-Qur'an, has answered this question by saying that, in a condition such as this, it will be desirable not to go ahead and eat or drink with considered volition, but, should anyone eat or drink something in a state of doubt, well ahead of becoming certain of the break of dawn, he will not be a sinner. However, should it prove later that dawn had set in at that time, keeping a fast as qada' قضاء will become necessary. For instance, if moon is not sighted on the eve of Ramadan Observe the limits of and people do not fast, but the sighting of the new moon on the 29th was proved later on through witnesses, then, in that case, those who did not fast that day under the impression that it was the 30th of Sha` ban did not become sinners thereby, however, the qada' قضاء of that particular fast will become due on them, a position on which there is a unanimous agreement of the community. Similarly, if someone breaks his fast close to sunset on a cloudy day and the sun turns out to be still there on the horizon later on, then such a person, for that matter, will not be a sinner but he has to do the necessary qada' قضاء for the spoiled fast.The explanation given by Imam al-Jassas (رح) makes it clear that one who wakes up late and the usual calls of adhan اذان were being made, which necessarily makes it certain that dawn has appeared, then if such a person eats anything knowingly, he will not only be a sinner but also be bound to do gads' قضاء . If he eats in a state of doubt, the sin will be committed but qada' قضاء will still be due with the added factor of reprehensibility in a certain degree.The worship of I` tikafLiterally, I` tikaf اعتکاف means to stay at some place in seclusion. In the terminology of the Qur'an and Sunnah, I` tikaf is the act of staying in a mosque under particular conditions. The universality of the word فِي الْمَسَاجِدِ ('in mosques' ) proves that I` tikaf اعتکاف can be performed in every masjid (mosque). The juristic condition that I` tikaf اعتکاف can be done only in a masjid where congregational prayers are regularly held and that I` tikaf اعتکاف is not correct in a desolate masjid where congregational prayers are not held, is really a derivation from the very sense of a masjid since Salah with jams ah (prayer in congregation) is the main purpose of making a masjid, otherwise, individual Salah can be offered in a house, a shop, anywhere.RulingThat eating, drinking and marital intimacy are all lawful in the night of fasts has been stated earlier in the verse. In the state of I` tikaf اعتکاف ، the permission to eat and drink in the night remains the same as it is for everybody else, but it is different when it comes to intimacy with women which is not permissible in the state of I` tikaf, not even in the night. Therefore, the verse gives the necessary injunction in this connection. The rules of I` tikaf اعتکاف ، such as, doing I'tikdf اعتکاف while fasting and not coming out of the masjid without pressing needs recognized by Islamic law, are partly derived from the very word of I` tikaf اعتکاف and partly from the sayings and acts of the Holy Prophet ﷺ .Observe the limits of AllahTowards the end of the verse, by saying تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَ‌بُوهَا ('These are the limits set by Allah, so do not go near them' ), it has been hinted that the forbiddance of eating, drinking and marital intimacy while fasting are the limits set by Allah. One should not even go near them because, if you go near them, you may cross those limits. This is why overindulgence in gargling while fasting is makruh مکروہ (reprehensible) as it holds the danger of water slipping into the throat; also makruh مکروہ is the use of some medicine inside the mouth; again, equally makruh مکروہ is the kissing and hugging of one's wife. Similarly, it is better to stop eating and drinking a couple of minutes ahead of the time allowed for sahri or suhur just as a matter of precaution, and also, delaying the if-tar a couple of minutes. Becoming heedless and ease-prone in these matters is against this command from Allah.

وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

<p>Previous verses dealt with injunctions relating to fasting in which the use of lawful things has been forbidden during a fixed period and fixed timings. Now in this verse, the acquisition and use of Haram or unlawful wealth or property has been forbidden. This has a thematic congruity since the real purpose behind fasting, an act of worship, is nothing but to make man get used to abstaining from what is lawful for him. If he can do that, there is every likelihood that abstaining from what is totally unlawful will become all the more easier for him. There is yet another correspondence here. It is necessary that one must make an effort to break his or her fast with what is halal. Anyone who goes through the rigours of fasting throughout the day but ends up breaking his fast in the evening with what is Haram shall only find his fast unacceptable in the sight of Allah.</p><p>Commentary</p><p>This verse forbids the acquisition and use of wealth and property by unlawful means. It will be recalled that the acquisition and use of things by lawful means has been stressed upon in Verse 168 of Sarah al-Baqarah as follows:</p><p>يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْ‌ضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ﴿168﴾</p><p>O mankind, eat from whatever is on earth [ that is ] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.</p><p>Again, the same command appears in Surah al-Nahl:</p><p>فَكُلُوا مِمَّا رَ‌زَقَكُمُ اللَّـهُ حَلَالًا طَيِّبًا وَاشْكُرُ‌وا نِعْمَتَ اللَّـهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ ﴿114﴾</p><p>So, eat from what Allah has provided for you, permissible and good, and be grateful for the blessing of Allah, if it is Him you worship. (16:114)</p><p>The criterion of good and evil in earning</p><p>The whole world agrees that money and materials are needed and that life depends on them. So does it agree that there are favoured and permissible ways of acquiring them and there are undesirable and forbidden ways as well. Virtually the whole world looks down upon theft, robbery, and fraud, but people do not generally have some sound criterion to determine if these means are permissible or impermissible, may be this is just not possible since it relates to the well-being of the peoples of the entire world and affects humanity as such. Therefore, a universal criterion, sound and reasonable, can only come from the Lord-Creator of all the worlds through the medium of revelation. Otherwise, if human beings were themselves given the choice of forging their own criterion, naturally, those who give it a legal framework will think more about their nation, country or community and, as customary, this would be different from what would be thought about other nations and countries. Even if this exercise was done through an international body representing the whole world, that too, as experience shows, cannot satisfy all human beings. As a result, there will be legal injustice ending up in nothing but wars and chaos.</p><p>The virtues of the Islamic economic system</p><p>The Law of the permissible and the forbidden enforced by the Shari'ah of Islam comes clearly through divine revelation, or is derived from it. That law - reasonable, natural and comprehensive - is the only law that can work for every nation, country and community and could be the much wanted guarantee of peace. The reason is that everything of common utility has been left as such under this divine law, specially things to which all human beings claim equal rights, such as, the air, water, vegetation, heat, un-owned forests and the produce of uninhabited mountain growth. These are the commonly shared property of all human beings; it is not permissible for anyone to take these over as an owner.</p><p>Then there are things which, if shared, would disturb human society, or generate conflict and violence. For these the law of private ownership is promulgated. The law that governs the initial ownership of a land or its produce is different from the law of the transfer of ownership. The law has been so formulated that no human being shall be left deprived of the necessities of life, of course, on condition that he puts in his effort to acquire these. Special attention has been given to the consideration that no man usurps the rights of others, or brings loss to them, and thereby, concentrates capital in the hands of a few individuals. Under the law of the transfer of ownership - whether it is in accordance with the divine injunctions relating to post-death inheritance or takes effect through buying and selling as agreed upon by parties concerned - it was made binding that there should be absolutely no fraud or deception in the transaction and also, there should remain no such ambiguity or insufficiency which might lead to mutual bickering and dispute in the future.</p><p>Also taken into consideration is the factor of consent in transactions. It has to be made sure that the consent given by parties concerned is genuine and that such consent has not been extracted under pressure. In Islamic law, all transactions known as void, invalid or sinful have some defect inherent in the deal. At places, it could be plain fraud, at others, a return for some unknown thing or act. On occasions, someone's rights are usurped or self-interest is promoted by bringing loss upon others, or the rights of the general public are illegally disposed off. A very important reason why interest, gambling and their likes have been prohibited is that they are harmful to public interest. As a result of their evil presence in a society, some individuals get to grow as parasites while the whole community is thrown into poverty. Even if such transactions were to be carried out by a mutual consent of the parties involved, such transactions shall not be permissible because they are nothing but a formalized crime against the whole community. The present verse covers all such impermissible situations and aspects. It is interesting to note that the Holy Qur'an uses the word' أَمْوَالَكُم : (amwalakum) in وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم ، translated as 'and do not eat up each other's property by false means' which basically means 'your property'. This expression has a subtle indication to the fact that those who encroach upon the property of others must think that the other person would also have the same sort of love and concern for his property as the encroacher has for his own. If the defendant was to encroach upon the offender's property unlawfully, he would certainly be hurt.</p><p>In addition to this, the verse may be releasing yet another suggestion. When someone encroaches upon the property of someone else, and if everybody else started doing this as common practice, the natural consequence would be that others would encroach upon his property, giving him what he gave to others. Looked at from this angle, encroaching upon someone's property unlawfully is really an invitation to others to come and encroach upon the encroacher's property, equally unlawfully. For a moment, imagine what would happen to a society where the cult of adulteration in articles of daily use becomes a common practice. There will be a dealer, who earns a little more by adulterating butter with cheaper oil or fat, who will then go to a milk shop and the milkman will give him milk adulterated with water. If he needs spices, these will be adulterated. The same experience will be repeated when he goes to buy medicines. So, one person earns more by adulteration while the other person takes that extra earning out of his pocket and the third person does the same to the second and the vicious circle goes on and on add nauseas nausea. Makhan38The adulterer feels good about what extra he puts in his coffers but he never looks at the hole under it for he keeps nothing of that extra in reality. Therefore, anyone who snatches the other person's money or property by false means, in fact, opens the door to the unlawful plundering of his money and property.</p><p>In relation to this verse, there is yet another point one should bear in mind. The words of this divine injunction are general: And do not eat up each other's property by false means'. This includes the usurping of someone's property, and theft, and robbery, through which money or property belonging to someone is taken away by force. Then, there is interest, gambling, bribery and all defective sales and transactions which are also impermissible under the dictates of the Islamic law, even though, there be the certitude of consent given by concerned parties. Again, any money or property acquired through lying or a false oath, or earnings which have been prohibited by Islamic law, even though one has personally sweated out to earn it, are all haram, unlawful and false. Though the words of the Qur'an forbid 'eating' quite clearly, but the drive of the meaning here is not restricted to 'eating' as such, instead, it means 'using' in the absolute sense; it could be by eating, drinking, wearing or by any other mode of use. Metaphorically, all such uses are covered under the expression 'to eat,' for instance, A ate up the property of B, which is only a manner of saying, even though all that may not be what can be 'eaten'.</p><p>The Background of Revelation</p><p>This verse was revealed in the background of a particular event which relates to a land dispute between two of the noble Companions. The case came up for hearing in the court of the Holy Prophet ﷺ . The plaintiff had no witnesses. The Holy Prophet ﷺ asked the defendant to take an oath in accordance with Islamic legal norm. He was all set to take the oath when the Holy Prophet ﷺ recited the following verse before him as a matter of good counsel:</p><p>إِنَّ الَّذِينَ يَشْتَرُ‌ونَ بِعَهْدِ اللَّـهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَـٰئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَ‌ةِ</p><p>Surely, those who take a small price out of the covenant of Allah and out of their oaths, for them there is no share in the Hereafter. (3:77)</p><p>When the Companion heard this verse which warns those who try to take over someone's property through a false oath, he abandoned his intention to take that oath and surrendered the land to the plaintiff. (Ruh al-Ma'ani)</p><p>So, this was the background under which this verse was revealed. To begin with, it forbids the acquiring of someone's property by unlawful means, then towards the later part, it warns against the filing of false cases, taking of false oaths and the giving or commission-ing of false witnesses. Forbidding all these, it has been said:</p><p>وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِ‌يقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ</p><p>which means: 'Do not take property cases to the authorities, so that through them, you eat up some portion of the property of the people sinfully while you do know that you have no right therein and you are simply putting up a false case.'</p><p>The words وَأَنتُمْ تَعْلَمُونَ (while you know) at the end of the verse tell us that a person, who claims something on the basis of misunderstanding and files a suit in the court to acquire it, will not be covered by this warning. In an event of this nature, the Holy Prophet has said:</p><p>انما انا بشر و انتم تختصمون الی و لعل بعضکم ان یکون الحن بحجتہ من بعض فاقضی لہ علی نحوما اسمع منہ فمن قضیت لہ بشٔی من حق اخیہ فلا یاخذنہ فانما اقطع لہ قطیۃ من النار (رواہ البخاری و مسلم عن ام سلمہ ؓ)</p><p>I am human and you bring your disputes to me. May be one of you is more eloquent with his case than the other and I decide in his favour on the basis of what I hear from him. So, should he get anything from what is the right of his brother, he should not take it because, in that case, I shall be alloting him a plot from Hell. (Bukhri and Muslim from Umm Salmah (رضی اللہ تعالیٰ عنہا</p><p>The Holy Prophet ﷺ has made it clear in his saying quoted above that a Muslim judge may give a judgment under some misunderstanding in which the legal right of one party is being unlawfully given to the other, then, such a court judgment will not make the thing lawful for him. Also true is the converse, that is, it does not become un-lawful for one to whom it is lawful. In short, the judgment of a court does not make the lawful unlawful, or the unlawful lawful. If anyone succeeds in grabbing something belonging to somebody else through a court by means of fraud, false witness or oath, the curse of having done that will weigh heavy on his shoulders and he should, thinking of the ultimate accountability in the Hereafter and appearance in the court of Allah, the A11-knowing, the All-Aware, leave it off.</p><p>However, according to Imam Abu Hanifah (رح) ، if in transactions involving a contract or an annulment where the Qadi or judge have authority under Islamic law, the Qadi قاضی gives a judgment, even if it be on the basis of a false oath or witness, that judgment will render the contract or the annulment valid under the Islamic law. The rules of lawful and unlawful will stand imposed on it, although, the curse of lying and engineering false witnesses will hang round his neck.</p><p>Halal brings blessings; Haram produces evil:</p><p>There are several places in the Holy Qur'an where the abstention from the unlawful and the acquisition of the lawful has been stressed upon in many different ways. It has also been pointed out in a verse that human deeds and morals are enormously affected by eating what is lawful. If one does not eat and drink halal things, it is almost impossible to expect good moral and righteous deeds coming from that person. It was said in the Holy Qur'an:</p><p>يَا أَيُّهَا الرُّ‌سُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ﴿51﴾</p><p>0 messengers, eat of the good things and be righteous in deeds. I am aware of what you do. (23:51)</p><p>In this verse, it will be noted that eating of the lawful has been combined with the command to do what is righteous. The hint is that righteous deeds can issue forth only when man eats and drinks what is lawful. The Holy Prophet has himself made it clear in a hadith that the address in this verse is, no doubt, to prophets, but this command is not restricted to them alone, instead, all Muslims are charged with it. Towards the end of this hadith, he also said that the prayer of a person who eats what is unlawful is not answered. The Holy Prophet a adds that there are many people who take great pains in their acts of worship, then raise their hands in prayer before Allah Almighty and say, '0 Lord, 0 Lord' but what they eat is haram حرام ، what they drink is haram حرام ، what they wear is haram حرام ، if so, how can this prayer of theirs be answered?</p><p>A great portion of the teachings of the Holy Prophet ﷺ has been devoted to the great task of saving his ummah from the unlawful and calling it to the use of what is lawful. He said:</p><p>'One who ate halal حلال ، followed the sunnah and people were not hurt by him, he will go to Paradise.' The blessed Companions ﷺ said, '0 Messenger of Allah, right now these things are common in your community. Most Muslims observe these strictly.' He said:' Yes! In future too, in every age, there will be people who shall abide by these rules.' (This hadith has been reported by Tirmidhi and he calls it sahih)</p><p>In another hadith, the Holy Prophet $ is reported to have said to the blessed Companion ` Abdullah ibn ` Umar:</p><p>There are four traits, if these are in you and you have nothing else in the world, they shall suffice you. Those four traits are: Guarding a trust, telling the truth, good morals and being particular in eating what is halal حلال .</p><p>The blessed Companion Sa'd ibn Abi Waqqas ؓ requested the Holy Prophet ﷺ to pray for him so that he may become one of those whose prayers are accepted. He said:</p><p>O Sa'd سعد ، make what you eat permissible and pure, and you shall become one whose prayers are responded to. And by Him in Whose hands rests the life of Muhammad ﷺ ، when the servant of Allah slips a morsel of what is Haram into his stomach, no deed of his is accepted for the next forty days. And a person whose flesh is made of unlawful acquisitions, for that flesh the fire of Hell is the only recipient.</p><p>The blessed Companion ` Abdullah ibn Masud ؓ reports that the.Holy Prophet ﷺ said:</p><p>By him in whose hands rests my life, no servant of Allah becomes a Muslim unless his heart and tongue become Muslim and until his neighbours become secure from his distressing deeds. And when a servant acquires the unlawful and then gives it in charity, that is not accepted; and if he spends out of it, it stays deprived of blessings; and if he leaves it behind for his inheritors, it becomes his wherewithal for the trip to Hell. Surely, Allah Almighty does not help an evil wash off another evil, but He does help the washing away of an evil deed with a good deed.</p><p>The Questions; man must answer on the Day of Resurrection</p><p>The blessed Companion Mu` adh ibn Jabal ؓ reports that the Holy Prophet ﷺ said:</p><p>ما تزال قدما عبد یوم القیامہ حتی یسال عن اربع عن عمرہ فیما افناہ و عن شبابہ فیما ابلاہ وعن مالہ من این اکتسبہ وفیما انفقہ وعن علمہ ماذا عمل فیہ (البیہقی۔ ترغیب)</p><p>No servant of Allah shall move a step on Doomsday unless he is made to answer four questions; firstly, about his life, in what did he spend it out; secondly, about his youth, in what did he consume it; thirdly, about his wealth, where from did he earn it and in what did he spend it; and fourthly, about his knowledge, how far did he act in line with it.' (Al-Bayhaqi, Targhib)</p><p>The blessed Companion, ` Abdullah ibn ` Umar ؓ reports that the Holy Prophet ﷺ once gave a sermon in which he said:</p><p>O Emigrants, I seek the refuge of Allah Almighty against five traits of character lest they should grow into you: firstly, against immodesty, for when immodesty prevails in a people they are hit by plagues, epidemics and ever-new diseases not even heard of by their elders; and secondly, against cheating in weights and measures, for when this disease grips a people, they are hit by famine, price-hikes, rigorous labour and overwork and oppressive rulers; and thirdly, against nonpayment of Zakah زکوٰۃ ، for when people do not pay Zakah زکوٰۃ ، rains are stopped; and fourthly, against the religious apathy of people, for when a community breaks its covenant with Allah and His Messenger, then Allah Almighty makes alien enemies sit over them who snatch away what belongs to them without any justification; and fifthly, against the apathy of ruling authority, for when the rulers of a people fail to decide matters in accordance with the Book of Allah, because the injunctions revealed by Allah Almighty do not suit their fancies, then Allah Almighty causes mutual hatred and disputations descend upon them. (This narration has been reported by Ibn Majah, al-Bayhaqi and others and al-Hakim has called it 'Sahih' according to the standard set by Muslim.)</p><p>May Allah Almighty give us and all Muslims the most perfect ability to stay safe against such unfortunate happenings.</p>

Previous verses dealt with injunctions relating to fasting in which the use of lawful things has been forbidden during a fixed period and fixed timings. Now in this verse, the acquisition and use of Haram or unlawful wealth or property has been forbidden. This has a thematic congruity since the real purpose behind fasting, an act of worship, is nothing but to make man get used to abstaining from what is lawful for him. If he can do that, there is every likelihood that abstaining from what is totally unlawful will become all the more easier for him. There is yet another correspondence here. It is necessary that one must make an effort to break his or her fast with what is halal. Anyone who goes through the rigours of fasting throughout the day but ends up breaking his fast in the evening with what is Haram shall only find his fast unacceptable in the sight of Allah.CommentaryThis verse forbids the acquisition and use of wealth and property by unlawful means. It will be recalled that the acquisition and use of things by lawful means has been stressed upon in Verse 168 of Sarah al-Baqarah as follows:يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْ‌ضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ﴿168﴾O mankind, eat from whatever is on earth [ that is ] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.Again, the same command appears in Surah al-Nahl:فَكُلُوا مِمَّا رَ‌زَقَكُمُ اللَّـهُ حَلَالًا طَيِّبًا وَاشْكُرُ‌وا نِعْمَتَ اللَّـهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ ﴿114﴾So, eat from what Allah has provided for you, permissible and good, and be grateful for the blessing of Allah, if it is Him you worship. (16:114)The criterion of good and evil in earningThe whole world agrees that money and materials are needed and that life depends on them. So does it agree that there are favoured and permissible ways of acquiring them and there are undesirable and forbidden ways as well. Virtually the whole world looks down upon theft, robbery, and fraud, but people do not generally have some sound criterion to determine if these means are permissible or impermissible, may be this is just not possible since it relates to the well-being of the peoples of the entire world and affects humanity as such. Therefore, a universal criterion, sound and reasonable, can only come from the Lord-Creator of all the worlds through the medium of revelation. Otherwise, if human beings were themselves given the choice of forging their own criterion, naturally, those who give it a legal framework will think more about their nation, country or community and, as customary, this would be different from what would be thought about other nations and countries. Even if this exercise was done through an international body representing the whole world, that too, as experience shows, cannot satisfy all human beings. As a result, there will be legal injustice ending up in nothing but wars and chaos.The virtues of the Islamic economic systemThe Law of the permissible and the forbidden enforced by the Shari'ah of Islam comes clearly through divine revelation, or is derived from it. That law - reasonable, natural and comprehensive - is the only law that can work for every nation, country and community and could be the much wanted guarantee of peace. The reason is that everything of common utility has been left as such under this divine law, specially things to which all human beings claim equal rights, such as, the air, water, vegetation, heat, un-owned forests and the produce of uninhabited mountain growth. These are the commonly shared property of all human beings; it is not permissible for anyone to take these over as an owner.Then there are things which, if shared, would disturb human society, or generate conflict and violence. For these the law of private ownership is promulgated. The law that governs the initial ownership of a land or its produce is different from the law of the transfer of ownership. The law has been so formulated that no human being shall be left deprived of the necessities of life, of course, on condition that he puts in his effort to acquire these. Special attention has been given to the consideration that no man usurps the rights of others, or brings loss to them, and thereby, concentrates capital in the hands of a few individuals. Under the law of the transfer of ownership - whether it is in accordance with the divine injunctions relating to post-death inheritance or takes effect through buying and selling as agreed upon by parties concerned - it was made binding that there should be absolutely no fraud or deception in the transaction and also, there should remain no such ambiguity or insufficiency which might lead to mutual bickering and dispute in the future.Also taken into consideration is the factor of consent in transactions. It has to be made sure that the consent given by parties concerned is genuine and that such consent has not been extracted under pressure. In Islamic law, all transactions known as void, invalid or sinful have some defect inherent in the deal. At places, it could be plain fraud, at others, a return for some unknown thing or act. On occasions, someone's rights are usurped or self-interest is promoted by bringing loss upon others, or the rights of the general public are illegally disposed off. A very important reason why interest, gambling and their likes have been prohibited is that they are harmful to public interest. As a result of their evil presence in a society, some individuals get to grow as parasites while the whole community is thrown into poverty. Even if such transactions were to be carried out by a mutual consent of the parties involved, such transactions shall not be permissible because they are nothing but a formalized crime against the whole community. The present verse covers all such impermissible situations and aspects. It is interesting to note that the Holy Qur'an uses the word' أَمْوَالَكُم : (amwalakum) in وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم ، translated as 'and do not eat up each other's property by false means' which basically means 'your property'. This expression has a subtle indication to the fact that those who encroach upon the property of others must think that the other person would also have the same sort of love and concern for his property as the encroacher has for his own. If the defendant was to encroach upon the offender's property unlawfully, he would certainly be hurt.In addition to this, the verse may be releasing yet another suggestion. When someone encroaches upon the property of someone else, and if everybody else started doing this as common practice, the natural consequence would be that others would encroach upon his property, giving him what he gave to others. Looked at from this angle, encroaching upon someone's property unlawfully is really an invitation to others to come and encroach upon the encroacher's property, equally unlawfully. For a moment, imagine what would happen to a society where the cult of adulteration in articles of daily use becomes a common practice. There will be a dealer, who earns a little more by adulterating butter with cheaper oil or fat, who will then go to a milk shop and the milkman will give him milk adulterated with water. If he needs spices, these will be adulterated. The same experience will be repeated when he goes to buy medicines. So, one person earns more by adulteration while the other person takes that extra earning out of his pocket and the third person does the same to the second and the vicious circle goes on and on add nauseas nausea. Makhan38The adulterer feels good about what extra he puts in his coffers but he never looks at the hole under it for he keeps nothing of that extra in reality. Therefore, anyone who snatches the other person's money or property by false means, in fact, opens the door to the unlawful plundering of his money and property.In relation to this verse, there is yet another point one should bear in mind. The words of this divine injunction are general: And do not eat up each other's property by false means'. This includes the usurping of someone's property, and theft, and robbery, through which money or property belonging to someone is taken away by force. Then, there is interest, gambling, bribery and all defective sales and transactions which are also impermissible under the dictates of the Islamic law, even though, there be the certitude of consent given by concerned parties. Again, any money or property acquired through lying or a false oath, or earnings which have been prohibited by Islamic law, even though one has personally sweated out to earn it, are all haram, unlawful and false. Though the words of the Qur'an forbid 'eating' quite clearly, but the drive of the meaning here is not restricted to 'eating' as such, instead, it means 'using' in the absolute sense; it could be by eating, drinking, wearing or by any other mode of use. Metaphorically, all such uses are covered under the expression 'to eat,' for instance, A ate up the property of B, which is only a manner of saying, even though all that may not be what can be 'eaten'.The Background of RevelationThis verse was revealed in the background of a particular event which relates to a land dispute between two of the noble Companions. The case came up for hearing in the court of the Holy Prophet ﷺ . The plaintiff had no witnesses. The Holy Prophet ﷺ asked the defendant to take an oath in accordance with Islamic legal norm. He was all set to take the oath when the Holy Prophet ﷺ recited the following verse before him as a matter of good counsel:إِنَّ الَّذِينَ يَشْتَرُ‌ونَ بِعَهْدِ اللَّـهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَـٰئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَ‌ةِSurely, those who take a small price out of the covenant of Allah and out of their oaths, for them there is no share in the Hereafter. (3:77)When the Companion heard this verse which warns those who try to take over someone's property through a false oath, he abandoned his intention to take that oath and surrendered the land to the plaintiff. (Ruh al-Ma'ani)So, this was the background under which this verse was revealed. To begin with, it forbids the acquiring of someone's property by unlawful means, then towards the later part, it warns against the filing of false cases, taking of false oaths and the giving or commission-ing of false witnesses. Forbidding all these, it has been said:وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِ‌يقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَwhich means: 'Do not take property cases to the authorities, so that through them, you eat up some portion of the property of the people sinfully while you do know that you have no right therein and you are simply putting up a false case.'The words وَأَنتُمْ تَعْلَمُونَ (while you know) at the end of the verse tell us that a person, who claims something on the basis of misunderstanding and files a suit in the court to acquire it, will not be covered by this warning. In an event of this nature, the Holy Prophet has said:انما انا بشر و انتم تختصمون الی و لعل بعضکم ان یکون الحن بحجتہ من بعض فاقضی لہ علی نحوما اسمع منہ فمن قضیت لہ بشٔی من حق اخیہ فلا یاخذنہ فانما اقطع لہ قطیۃ من النار (رواہ البخاری و مسلم عن ام سلمہ ؓ)I am human and you bring your disputes to me. May be one of you is more eloquent with his case than the other and I decide in his favour on the basis of what I hear from him. So, should he get anything from what is the right of his brother, he should not take it because, in that case, I shall be alloting him a plot from Hell. (Bukhri and Muslim from Umm Salmah (رضی اللہ تعالیٰ عنہاThe Holy Prophet ﷺ has made it clear in his saying quoted above that a Muslim judge may give a judgment under some misunderstanding in which the legal right of one party is being unlawfully given to the other, then, such a court judgment will not make the thing lawful for him. Also true is the converse, that is, it does not become un-lawful for one to whom it is lawful. In short, the judgment of a court does not make the lawful unlawful, or the unlawful lawful. If anyone succeeds in grabbing something belonging to somebody else through a court by means of fraud, false witness or oath, the curse of having done that will weigh heavy on his shoulders and he should, thinking of the ultimate accountability in the Hereafter and appearance in the court of Allah, the A11-knowing, the All-Aware, leave it off.However, according to Imam Abu Hanifah (رح) ، if in transactions involving a contract or an annulment where the Qadi or judge have authority under Islamic law, the Qadi قاضی gives a judgment, even if it be on the basis of a false oath or witness, that judgment will render the contract or the annulment valid under the Islamic law. The rules of lawful and unlawful will stand imposed on it, although, the curse of lying and engineering false witnesses will hang round his neck.Halal brings blessings; Haram produces evil:There are several places in the Holy Qur'an where the abstention from the unlawful and the acquisition of the lawful has been stressed upon in many different ways. It has also been pointed out in a verse that human deeds and morals are enormously affected by eating what is lawful. If one does not eat and drink halal things, it is almost impossible to expect good moral and righteous deeds coming from that person. It was said in the Holy Qur'an:يَا أَيُّهَا الرُّ‌سُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ﴿51﴾0 messengers, eat of the good things and be righteous in deeds. I am aware of what you do. (23:51)In this verse, it will be noted that eating of the lawful has been combined with the command to do what is righteous. The hint is that righteous deeds can issue forth only when man eats and drinks what is lawful. The Holy Prophet has himself made it clear in a hadith that the address in this verse is, no doubt, to prophets, but this command is not restricted to them alone, instead, all Muslims are charged with it. Towards the end of this hadith, he also said that the prayer of a person who eats what is unlawful is not answered. The Holy Prophet a adds that there are many people who take great pains in their acts of worship, then raise their hands in prayer before Allah Almighty and say, '0 Lord, 0 Lord' but what they eat is haram حرام ، what they drink is haram حرام ، what they wear is haram حرام ، if so, how can this prayer of theirs be answered?A great portion of the teachings of the Holy Prophet ﷺ has been devoted to the great task of saving his ummah from the unlawful and calling it to the use of what is lawful. He said:'One who ate halal حلال ، followed the sunnah and people were not hurt by him, he will go to Paradise.' The blessed Companions ﷺ said, '0 Messenger of Allah, right now these things are common in your community. Most Muslims observe these strictly.' He said:' Yes! In future too, in every age, there will be people who shall abide by these rules.' (This hadith has been reported by Tirmidhi and he calls it sahih)In another hadith, the Holy Prophet $ is reported to have said to the blessed Companion ` Abdullah ibn ` Umar:There are four traits, if these are in you and you have nothing else in the world, they shall suffice you. Those four traits are: Guarding a trust, telling the truth, good morals and being particular in eating what is halal حلال .The blessed Companion Sa'd ibn Abi Waqqas ؓ requested the Holy Prophet ﷺ to pray for him so that he may become one of those whose prayers are accepted. He said:O Sa'd سعد ، make what you eat permissible and pure, and you shall become one whose prayers are responded to. And by Him in Whose hands rests the life of Muhammad ﷺ ، when the servant of Allah slips a morsel of what is Haram into his stomach, no deed of his is accepted for the next forty days. And a person whose flesh is made of unlawful acquisitions, for that flesh the fire of Hell is the only recipient.The blessed Companion ` Abdullah ibn Masud ؓ reports that the.Holy Prophet ﷺ said:By him in whose hands rests my life, no servant of Allah becomes a Muslim unless his heart and tongue become Muslim and until his neighbours become secure from his distressing deeds. And when a servant acquires the unlawful and then gives it in charity, that is not accepted; and if he spends out of it, it stays deprived of blessings; and if he leaves it behind for his inheritors, it becomes his wherewithal for the trip to Hell. Surely, Allah Almighty does not help an evil wash off another evil, but He does help the washing away of an evil deed with a good deed.The Questions; man must answer on the Day of ResurrectionThe blessed Companion Mu` adh ibn Jabal ؓ reports that the Holy Prophet ﷺ said:ما تزال قدما عبد یوم القیامہ حتی یسال عن اربع عن عمرہ فیما افناہ و عن شبابہ فیما ابلاہ وعن مالہ من این اکتسبہ وفیما انفقہ وعن علمہ ماذا عمل فیہ (البیہقی۔ ترغیب)No servant of Allah shall move a step on Doomsday unless he is made to answer four questions; firstly, about his life, in what did he spend it out; secondly, about his youth, in what did he consume it; thirdly, about his wealth, where from did he earn it and in what did he spend it; and fourthly, about his knowledge, how far did he act in line with it.' (Al-Bayhaqi, Targhib)The blessed Companion, ` Abdullah ibn ` Umar ؓ reports that the Holy Prophet ﷺ once gave a sermon in which he said:O Emigrants, I seek the refuge of Allah Almighty against five traits of character lest they should grow into you: firstly, against immodesty, for when immodesty prevails in a people they are hit by plagues, epidemics and ever-new diseases not even heard of by their elders; and secondly, against cheating in weights and measures, for when this disease grips a people, they are hit by famine, price-hikes, rigorous labour and overwork and oppressive rulers; and thirdly, against nonpayment of Zakah زکوٰۃ ، for when people do not pay Zakah زکوٰۃ ، rains are stopped; and fourthly, against the religious apathy of people, for when a community breaks its covenant with Allah and His Messenger, then Allah Almighty makes alien enemies sit over them who snatch away what belongs to them without any justification; and fifthly, against the apathy of ruling authority, for when the rulers of a people fail to decide matters in accordance with the Book of Allah, because the injunctions revealed by Allah Almighty do not suit their fancies, then Allah Almighty causes mutual hatred and disputations descend upon them. (This narration has been reported by Ibn Majah, al-Bayhaqi and others and al-Hakim has called it 'Sahih' according to the standard set by Muslim.)May Allah Almighty give us and all Muslims the most perfect ability to stay safe against such unfortunate happenings.

يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

<p>The theme of righteousness which started from Verse 177 still continues. The six injunctions that have appeared so far relate to even retaliation, bequest, fasting, I` tikaf اعتکاف and abstention from the unlawful. Now come those of Hajj حج and Jihad جہاد prior to which it was clarified that lunar months and days will be followed in Hajj and in other religious obligations. Also erased here is a custom of jahiliyyah جاھلیہ (days of ignorance) which required people in Ihram احرام to go into their houses, if needed, from the back even if it had to be through a hole in the wall bored (made a hole) punctured for this purpose, as they thought it was prohibited to enter houses from the front door when in Ihram احرام . They even rated it as 'righteousness'. So, it is immediately after the mention of Hajj that Allah Almighty tells them that entering the houses from the backs is no righteousness. Real righteousness lies in abstaining from what has been made unlawful by Allah. Since coming into houses through their doors is not forbidden, the question of abstaining from it does not arise. So, those who wish to go into their houses should enter through their doors, but the center-piece of all principles is that people must keep fearing Allah so that they can hope to have the best of both the worlds.</p><p>Verse 190-191 carry the injunction relating to fighting with disbelievers. It was the month of Dhul-Qa'dah ذوالقعدہ in the year 6 A.H. that the Holy Prophet ﷺ began his journey to the sacred city of Makkah in order to perform ` Umrah عمرہ . Makkah was still controlled by the mushrikin مشرکین (the infidels). They did not allow him and his Companions to go into the city and ` Umrah عمرہ could not be performed as intended. It took a great deal of negotiating to arrive at the agreement that the Muslims would perform ` Umrah عمرہ next year. This pact is known as the 'Peace of Hudaybiyyah'; a detailed explanation of the verse in this context will appear later.</p><p>Commentary</p><p>Reported in the first Verse (189) there is a question asked by the noble Companions and its answer given by Allah Almighty. Sayyidna ` Abdullah ibn ` Abbas ؓ says that the Companions of the Holy Prophet ﷺ had a distinct mannerliness of their own. On account of the great respect they had for him, they asked very few questions from their Prophet ﷺ . This is contrary to the practice of the communities of the past prophets who asked many questions and thus failed to observe the etiquette due before a prophet. Sayyidna ` Abdullah ibn ` Abbas ؓ adds that the total number of questions asked by the noble Companions as mentioned in the Holy Qur'an is fourteen, one of which has just appeared above: إِذَا سَأَلَكَ عِبَادِي ' And when My servants ask you...' (186). The other question is right here. Other than these, there are six more questions appearing in Surah al-Baqarah itself. The rest of the six questions come up in various other Surahs.</p><p>It is mentioned in the present verse that the noble Companions asked the Messenger of Allah about the new moon as it appears in the early part of the month, having a shape different from the sun. The new moon begins as a thin crescent slowly growing into full circle, then, it starts reducing itself in the same manner. So, they asked either about its cause or about the wisdom underlying its gradual growth. Both possibilities exist. But the answer given states the wisdom and benefit behind it. Now, if the question itself was concerned with the wisdom and benefit behind the waning and waxing of the new moon, then the answer obviously synchronizes with the question. But, if the question aimed at finding out the cause of the waning and waxing of the new moon, which is far away from the mannerliness of the noble Companions, then the answer, by electing to state its wisdom and benefit rather than its reality, simply hints that finding out the reality of the heavenly bodies is not an area under man's control anyway, and then, for that matter, the knowledge of its reality is not necessary for any practical purpose, neither in this world nor in the Hereafter. Therefore, the question of reality is absurd. What could be asked and what could be explained is that there are certain benefits that accrue to us through the waning and waxing, the setting and the rising of the moon in this manner. Therefore, in response to this, the Holy Prophet g was told that he should tell them that their benefits tied to the moon are that they will find it easy to determine the time factor in their transactions and contracts, and to know about the days of the Hajj.</p><p>The Lunar Calendar is the Islamic choice</p><p>This verse tells us no more than that the moon will help identify the count of months and days on which rest transactions and acts of worship, such as, the Hajj. The same subject has been dealt with in Sarah Yanus in the following manner:</p><p>وَقَدَّرَ‌هُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ</p><p>And determined it (the moon) by stations, that you might know the number of the years and the reckoning. (10:5)</p><p>This tells us that the benefit of having the moon pass through different stages and conditions is that people may find out through it the count of years, months and days. But, in a verse of Sarah Bani Isra'il, this count has been connected to the sun as well in the following words:</p><p>فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ‌ مُبْصِرَ‌ةً لِّتَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ</p><p>Then We erased the sign of the night and brought out the sign of the day to see, so that you seek the blessing from your Lord and get to know the number of years and the reckoning. (17:12)</p><p>Although this third verse proves that years and months can be counted with the help of a solar calendar also, yet the words used by the Holy Qur'an with regard to the moon very clearly indicate that the lunar calendar is a fixed choice in the Shari` ah of Islam, specially in prescribed acts of worship which relate to a particular month and its dates; for instance, the months of Ramadan and Hajj, as well as injunctions related to the days of Hajj, Muharram and Lailatul-Qadr لیلۃ القدر are all tied to the sighting of the new moon, all this because in this verse, by saying هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ (They are indicative of time for the people and of the Hajj), it has been established that the lunar calendar is the one to be trusted upon in the sight of Allah, although, the count of months can come out of a solar calendar as well.</p><p>The Shari'ah of Islam has opted for the lunar calendar because it is based on something which every sighted person can see on the horizon and be informed accordingly; the knowledge of it is equally easy for the scholars, the ignorant, the villagers, the islanders and the dwellers of the mountains. This stands in contrast with the solar calendar which depends on meteorological equipment and mathematical computations which cannot become the common personal experience of everybody so easily. Then comes the matter of religious observances, the ` ibadat عبادات ، where the lunar calendar has been fixed as an obligation. This has also been favoured in social and business transactions because it serves as a basis for the acts of Islamic worship, and a symbol of Islamic identity, notwithstanding the position of the solar calendar which has not been prohibited juristically, the only condition being that the use of the solar calendar should not become so widespread that people forget all about the lunar calendar. If this happens, it would necessarily affect the obligatory ` ibadat عبادات like Fasting and Hajj adversely, a sampling of which is visible in our time, in offices and businesses, government and private, where the solar calendar is being used with such frequency that many people do not seem to even remember all Islamic months by name. Apart from the juristic position of the lunar system, this situation is a deplorable demonstration of our lack of will to approach and uphold such a matter of national and religious identity with a sense of self-respect. It is not difficult to use the solar calendar only in office situations where one has to deal with non-Muslims as well, but for the rest of office correspondence, private dealings and daily requirements the lunar calendar may be used with advantage, that is, if this is done, the user will earn the thawab ثواب of performing a fard ` ala al-kifayah فرض علی الکفایہ (an obligation which, if performed by some, suffices for others), and of course, national identity will be preserved.</p><p>Ruling</p><p>From the verse لَيْسَ الْبِرُّ‌ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِ‌هَا (And it is not righteousness that you come into your houses from their backs) comes the ruling that something which the Shari'ah of Islam has not classed as 'necessary' (wajib واجب ) or has not given it the status of an act of ` Ibadah عباداہ ، should not be taken as 'necessary' or an act of ` Ibadah عباداہ on one's own. This is not permissible. Similarly, taking something to be a sin while it is permissible under Islamic law is a sin in itself. This is exactly what those people had done. Entering houses through doors was permissible under religious law, yet they made it out to be a sin, while coming into the house from its back by breaking through the wall was not 'necessary' under the religious law, yet they made it out to be necessary. This was why they were admonished.</p><p>The reason why bid` at بدعت (innovations in religious matters) are not permissible is that unnecessary things are taken to be necessary like the obligatory - fard, or wajib. Or, things permissible are taken to be forbidden or unlawful. This verse makes it very clear that doing so is prohibited, and incidentally, this gives us the guiding rule in thousands of acts in vogue.</p><p>The expression وَلَا تَعْتَدُوا (and do not transgress) towards the end of the verse, according to the majority of the commentators means - 'do not go beyond the limit in fighting as to start killing women and children'.</p>

The theme of righteousness which started from Verse 177 still continues. The six injunctions that have appeared so far relate to even retaliation, bequest, fasting, I` tikaf اعتکاف and abstention from the unlawful. Now come those of Hajj حج and Jihad جہاد prior to which it was clarified that lunar months and days will be followed in Hajj and in other religious obligations. Also erased here is a custom of jahiliyyah جاھلیہ (days of ignorance) which required people in Ihram احرام to go into their houses, if needed, from the back even if it had to be through a hole in the wall bored (made a hole) punctured for this purpose, as they thought it was prohibited to enter houses from the front door when in Ihram احرام . They even rated it as 'righteousness'. So, it is immediately after the mention of Hajj that Allah Almighty tells them that entering the houses from the backs is no righteousness. Real righteousness lies in abstaining from what has been made unlawful by Allah. Since coming into houses through their doors is not forbidden, the question of abstaining from it does not arise. So, those who wish to go into their houses should enter through their doors, but the center-piece of all principles is that people must keep fearing Allah so that they can hope to have the best of both the worlds.Verse 190-191 carry the injunction relating to fighting with disbelievers. It was the month of Dhul-Qa'dah ذوالقعدہ in the year 6 A.H. that the Holy Prophet ﷺ began his journey to the sacred city of Makkah in order to perform ` Umrah عمرہ . Makkah was still controlled by the mushrikin مشرکین (the infidels). They did not allow him and his Companions to go into the city and ` Umrah عمرہ could not be performed as intended. It took a great deal of negotiating to arrive at the agreement that the Muslims would perform ` Umrah عمرہ next year. This pact is known as the 'Peace of Hudaybiyyah'; a detailed explanation of the verse in this context will appear later.CommentaryReported in the first Verse (189) there is a question asked by the noble Companions and its answer given by Allah Almighty. Sayyidna ` Abdullah ibn ` Abbas ؓ says that the Companions of the Holy Prophet ﷺ had a distinct mannerliness of their own. On account of the great respect they had for him, they asked very few questions from their Prophet ﷺ . This is contrary to the practice of the communities of the past prophets who asked many questions and thus failed to observe the etiquette due before a prophet. Sayyidna ` Abdullah ibn ` Abbas ؓ adds that the total number of questions asked by the noble Companions as mentioned in the Holy Qur'an is fourteen, one of which has just appeared above: إِذَا سَأَلَكَ عِبَادِي ' And when My servants ask you...' (186). The other question is right here. Other than these, there are six more questions appearing in Surah al-Baqarah itself. The rest of the six questions come up in various other Surahs.It is mentioned in the present verse that the noble Companions asked the Messenger of Allah about the new moon as it appears in the early part of the month, having a shape different from the sun. The new moon begins as a thin crescent slowly growing into full circle, then, it starts reducing itself in the same manner. So, they asked either about its cause or about the wisdom underlying its gradual growth. Both possibilities exist. But the answer given states the wisdom and benefit behind it. Now, if the question itself was concerned with the wisdom and benefit behind the waning and waxing of the new moon, then the answer obviously synchronizes with the question. But, if the question aimed at finding out the cause of the waning and waxing of the new moon, which is far away from the mannerliness of the noble Companions, then the answer, by electing to state its wisdom and benefit rather than its reality, simply hints that finding out the reality of the heavenly bodies is not an area under man's control anyway, and then, for that matter, the knowledge of its reality is not necessary for any practical purpose, neither in this world nor in the Hereafter. Therefore, the question of reality is absurd. What could be asked and what could be explained is that there are certain benefits that accrue to us through the waning and waxing, the setting and the rising of the moon in this manner. Therefore, in response to this, the Holy Prophet g was told that he should tell them that their benefits tied to the moon are that they will find it easy to determine the time factor in their transactions and contracts, and to know about the days of the Hajj.The Lunar Calendar is the Islamic choiceThis verse tells us no more than that the moon will help identify the count of months and days on which rest transactions and acts of worship, such as, the Hajj. The same subject has been dealt with in Sarah Yanus in the following manner:وَقَدَّرَ‌هُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَAnd determined it (the moon) by stations, that you might know the number of the years and the reckoning. (10:5)This tells us that the benefit of having the moon pass through different stages and conditions is that people may find out through it the count of years, months and days. But, in a verse of Sarah Bani Isra'il, this count has been connected to the sun as well in the following words:فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ‌ مُبْصِرَ‌ةً لِّتَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَThen We erased the sign of the night and brought out the sign of the day to see, so that you seek the blessing from your Lord and get to know the number of years and the reckoning. (17:12)Although this third verse proves that years and months can be counted with the help of a solar calendar also, yet the words used by the Holy Qur'an with regard to the moon very clearly indicate that the lunar calendar is a fixed choice in the Shari` ah of Islam, specially in prescribed acts of worship which relate to a particular month and its dates; for instance, the months of Ramadan and Hajj, as well as injunctions related to the days of Hajj, Muharram and Lailatul-Qadr لیلۃ القدر are all tied to the sighting of the new moon, all this because in this verse, by saying هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ (They are indicative of time for the people and of the Hajj), it has been established that the lunar calendar is the one to be trusted upon in the sight of Allah, although, the count of months can come out of a solar calendar as well.The Shari'ah of Islam has opted for the lunar calendar because it is based on something which every sighted person can see on the horizon and be informed accordingly; the knowledge of it is equally easy for the scholars, the ignorant, the villagers, the islanders and the dwellers of the mountains. This stands in contrast with the solar calendar which depends on meteorological equipment and mathematical computations which cannot become the common personal experience of everybody so easily. Then comes the matter of religious observances, the ` ibadat عبادات ، where the lunar calendar has been fixed as an obligation. This has also been favoured in social and business transactions because it serves as a basis for the acts of Islamic worship, and a symbol of Islamic identity, notwithstanding the position of the solar calendar which has not been prohibited juristically, the only condition being that the use of the solar calendar should not become so widespread that people forget all about the lunar calendar. If this happens, it would necessarily affect the obligatory ` ibadat عبادات like Fasting and Hajj adversely, a sampling of which is visible in our time, in offices and businesses, government and private, where the solar calendar is being used with such frequency that many people do not seem to even remember all Islamic months by name. Apart from the juristic position of the lunar system, this situation is a deplorable demonstration of our lack of will to approach and uphold such a matter of national and religious identity with a sense of self-respect. It is not difficult to use the solar calendar only in office situations where one has to deal with non-Muslims as well, but for the rest of office correspondence, private dealings and daily requirements the lunar calendar may be used with advantage, that is, if this is done, the user will earn the thawab ثواب of performing a fard ` ala al-kifayah فرض علی الکفایہ (an obligation which, if performed by some, suffices for others), and of course, national identity will be preserved.RulingFrom the verse لَيْسَ الْبِرُّ‌ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِ‌هَا (And it is not righteousness that you come into your houses from their backs) comes the ruling that something which the Shari'ah of Islam has not classed as 'necessary' (wajib واجب ) or has not given it the status of an act of ` Ibadah عباداہ ، should not be taken as 'necessary' or an act of ` Ibadah عباداہ on one's own. This is not permissible. Similarly, taking something to be a sin while it is permissible under Islamic law is a sin in itself. This is exactly what those people had done. Entering houses through doors was permissible under religious law, yet they made it out to be a sin, while coming into the house from its back by breaking through the wall was not 'necessary' under the religious law, yet they made it out to be necessary. This was why they were admonished.The reason why bid` at بدعت (innovations in religious matters) are not permissible is that unnecessary things are taken to be necessary like the obligatory - fard, or wajib. Or, things permissible are taken to be forbidden or unlawful. This verse makes it very clear that doing so is prohibited, and incidentally, this gives us the guiding rule in thousands of acts in vogue.The expression وَلَا تَعْتَدُوا (and do not transgress) towards the end of the verse, according to the majority of the commentators means - 'do not go beyond the limit in fighting as to start killing women and children'.

وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ

<p>Jihad: To fight in the way of Allah</p><p>That Jihad and Qital or fighting against disbelievers was prohibited prior to the emigration to Madinah is a fact the entire Muslim community agrees upon. All verses revealed during that time advised Muslims to be patient against pains inflicted on them by disbelievers, even to ignore and forgive when they can. It was after the emigration to Madinah that the first command to fight against them came through this verse (as said by al-Rabi' ibn Anas and others). Another narration from Sayyidna Abu Bakr al-Siddiq ؓ says that the first verse relating to this subject is: أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا Leave is' given to those who are fought against because they were wronged", but according to a majority of the blessed Companions and their successors, the first verse commanding to fight the disbelievers is this very verse from Surah al-Baqarah while the verse which has been identified as the first verse on this subject by Sayyidna Abu Bakr al-Siddiq ؓ ، that too being among the very initial verses revealed, could be called the first.</p><p>The command in this verse is that Muslims should fight only those disbelievers who come to fight against them. It means that there are other people too who do not take part in fighting, such as, the women, the children, the very old, the priests and monks and others devoting themselves to quiet religious pursuits, and the physically handicapped, and those casual labourers who work for disbelievers and do not go to fight along with them; it is not permissible to kill such people in a Jihad. The reason is that the command in the verse is restricted to fighting those who come to fight Muslims. The kind of people mentioned above are not all fighters. That is why Muslim Jurists رحمۃ اللہ علیہم have also ruled that should a woman, an old man or, religious person take part in actual fighting along with disbelievers or be helping them in any manner in their fight against the Muslims, then, killing them is permissible because they come under the purview of الَّذِينَ يُقَاتِلُونَكُمْ those who fight you'. (Mazhari, Qurtubi and Jassas)</p><p>The battle orders of the Holy Prophet ﷺ given to the mujahidin of Islam at the time of Jihad carry a good explanation of this injunction. In a hadith from al-Bukhari and Muslim, as narrated by the blessed Companion ` Abdullah ibn ` Umar ؓ ، it is said:</p><p>نھی رسول اللہ ﷺ عن قتل النساء والصبیان</p><p>The Holy Prophet ﷺ has prohibited the killing of women and children.'</p><p>The following instructions from the Holy Prophet ﷺ given to the Companions going on Jihad have been narrated in a hadith from Sayyidna Anas ؓ which appears in Abu Dawud: 'Go for Jihad in the name of Allah adhering to the community of the Messenger of Allah. Do not kill anyone old and weak, any young child or any woman.' (Mazhari)</p><p>When Sayyidna Abu Bakr al-Siddiq ؓ sent Yazid ibn Abi Sufyan ؓ to Syria, he gave him the same instructions. Also added there is the prohibition of killing the religiously-devoted, the monks and priests, and the labourers employed by disbelievers, especially when they do not take part in fighting (Qurtubi).</p>

Jihad: To fight in the way of AllahThat Jihad and Qital or fighting against disbelievers was prohibited prior to the emigration to Madinah is a fact the entire Muslim community agrees upon. All verses revealed during that time advised Muslims to be patient against pains inflicted on them by disbelievers, even to ignore and forgive when they can. It was after the emigration to Madinah that the first command to fight against them came through this verse (as said by al-Rabi' ibn Anas and others). Another narration from Sayyidna Abu Bakr al-Siddiq ؓ says that the first verse relating to this subject is: أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا Leave is' given to those who are fought against because they were wronged", but according to a majority of the blessed Companions and their successors, the first verse commanding to fight the disbelievers is this very verse from Surah al-Baqarah while the verse which has been identified as the first verse on this subject by Sayyidna Abu Bakr al-Siddiq ؓ ، that too being among the very initial verses revealed, could be called the first.The command in this verse is that Muslims should fight only those disbelievers who come to fight against them. It means that there are other people too who do not take part in fighting, such as, the women, the children, the very old, the priests and monks and others devoting themselves to quiet religious pursuits, and the physically handicapped, and those casual labourers who work for disbelievers and do not go to fight along with them; it is not permissible to kill such people in a Jihad. The reason is that the command in the verse is restricted to fighting those who come to fight Muslims. The kind of people mentioned above are not all fighters. That is why Muslim Jurists رحمۃ اللہ علیہم have also ruled that should a woman, an old man or, religious person take part in actual fighting along with disbelievers or be helping them in any manner in their fight against the Muslims, then, killing them is permissible because they come under the purview of الَّذِينَ يُقَاتِلُونَكُمْ those who fight you'. (Mazhari, Qurtubi and Jassas)The battle orders of the Holy Prophet ﷺ given to the mujahidin of Islam at the time of Jihad carry a good explanation of this injunction. In a hadith from al-Bukhari and Muslim, as narrated by the blessed Companion ` Abdullah ibn ` Umar ؓ ، it is said:نھی رسول اللہ ﷺ عن قتل النساء والصبیانThe Holy Prophet ﷺ has prohibited the killing of women and children.'The following instructions from the Holy Prophet ﷺ given to the Companions going on Jihad have been narrated in a hadith from Sayyidna Anas ؓ which appears in Abu Dawud: 'Go for Jihad in the name of Allah adhering to the community of the Messenger of Allah. Do not kill anyone old and weak, any young child or any woman.' (Mazhari)When Sayyidna Abu Bakr al-Siddiq ؓ sent Yazid ibn Abi Sufyan ؓ to Syria, he gave him the same instructions. Also added there is the prohibition of killing the religiously-devoted, the monks and priests, and the labourers employed by disbelievers, especially when they do not take part in fighting (Qurtubi).

وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ وَلَا تُقَٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمْ فِيهِ فَإِن قَٰتَلُوكُمْ فَٱقْتُلُوهُمْ كَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ

<p>As already explained briefly in the opening remarks, the verse 191, that is, وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِ‌جُوهُم (And kill them; wherever you find them and drive them out from where they drove you out...), was revealed after the happening at Hudaybiyyah حُدیبیہ at a time when the Holy Prophet ﷺ decided, in accordance with the condition agreed upon in the Peace Treaty of Hudaybiyyah حُدیبیہ ، to embark on a journey to Makkah to perform the qada' قضاء of ` Umrah along with his Companions, something he was stopped from doing a year before by the disbelievers of Makkah. The noble Companions ؓ ، on the eve of this projected journey, had started to worry about the disbelievers who could not be trusted upon in a peace treaty. If they chose to be aggressive, as they did a year before, what option are they going to take? Thereupon, the words used in the present verse gave them the permission to meet the challenge of their aggression and kill them where they find them. And if they could, it was permissible for them to drive the disbelievers out from where they had driven the believers out.</p><p>Since Muslims, during their entire Makkan period, were made to stay away from fighting against the disbelievers and were repeatedly asked to forego and forgive, so much so, that the noble Companions were, before the revelation of this verse, under the impression that killing disbelievers was bad, and prohibited. It was to remove this misconception that it was said: وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ "And Fitnah فِتْنَہ is more severe than to kill," that is, it is true that to kill someone is a terribly evil act, but more terrible and severe is what the disbelievers of Makkah have done by insisting on their kufr and shirk شرک (infidelity and the associating of others with Allah) and by stopping Muslims from fulfilling their religious obligations, and from performing Hajj and ` Umrah. It is to avoid this greater evil that killing them has been permitted. The word, Fitnah فِتْنَہ in the verse (not translated for want of a perfect equivalent in English) inescapably means kufr کفر and shirk شرک and to prevent Muslims from fulfilling their religious obligations of ` ibadah.(Jassas, Qurtubi and others)</p><p>Since the generality of the words 'kill them wherever you find them' might lead to the misconception that killing the disbelievers is allowed even in the precincts of Haram, this generality has been particularized in the next sentence of the verse by saying:</p><p>وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَ‌امِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ</p><p>And do not fight them near Al-Masjid al-Haram unless they fight you there.</p><p>That is, 'you should not fight them close to Al-Masjid al-Haram, which includes all its environs in Makkah, unless they themselves start fighting you there.'</p><p>Rulings</p><p>1. In the Haram حرم (the sacred precincts) of Makkah, it is just not permissible to kill even a bird or animal, let alone the human beings. However, this same verse tells us that in the event someone starts killing somebody else within the sacred precincts, then, that other person is permitted to fight back in defence. There is a consensus of the jurists on this point.</p><p>2. It also comes out from this verse that the prohibition of initiating Jihad جھاد or Qital قتال is restricted to Al-Masjid al-Haram المسجد الحرام and its environs to which the sacred precincts extend in Makkah. At other places, just as the defensive Jihad جھاد is necessary, the initiating of Jihad جھاد and Qital قتال is also valid.</p>

As already explained briefly in the opening remarks, the verse 191, that is, وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِ‌جُوهُم (And kill them; wherever you find them and drive them out from where they drove you out...), was revealed after the happening at Hudaybiyyah حُدیبیہ at a time when the Holy Prophet ﷺ decided, in accordance with the condition agreed upon in the Peace Treaty of Hudaybiyyah حُدیبیہ ، to embark on a journey to Makkah to perform the qada' قضاء of ` Umrah along with his Companions, something he was stopped from doing a year before by the disbelievers of Makkah. The noble Companions ؓ ، on the eve of this projected journey, had started to worry about the disbelievers who could not be trusted upon in a peace treaty. If they chose to be aggressive, as they did a year before, what option are they going to take? Thereupon, the words used in the present verse gave them the permission to meet the challenge of their aggression and kill them where they find them. And if they could, it was permissible for them to drive the disbelievers out from where they had driven the believers out.Since Muslims, during their entire Makkan period, were made to stay away from fighting against the disbelievers and were repeatedly asked to forego and forgive, so much so, that the noble Companions were, before the revelation of this verse, under the impression that killing disbelievers was bad, and prohibited. It was to remove this misconception that it was said: وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ "And Fitnah فِتْنَہ is more severe than to kill," that is, it is true that to kill someone is a terribly evil act, but more terrible and severe is what the disbelievers of Makkah have done by insisting on their kufr and shirk شرک (infidelity and the associating of others with Allah) and by stopping Muslims from fulfilling their religious obligations, and from performing Hajj and ` Umrah. It is to avoid this greater evil that killing them has been permitted. The word, Fitnah فِتْنَہ in the verse (not translated for want of a perfect equivalent in English) inescapably means kufr کفر and shirk شرک and to prevent Muslims from fulfilling their religious obligations of ` ibadah.(Jassas, Qurtubi and others)Since the generality of the words 'kill them wherever you find them' might lead to the misconception that killing the disbelievers is allowed even in the precincts of Haram, this generality has been particularized in the next sentence of the verse by saying:وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَ‌امِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِAnd do not fight them near Al-Masjid al-Haram unless they fight you there.That is, 'you should not fight them close to Al-Masjid al-Haram, which includes all its environs in Makkah, unless they themselves start fighting you there.'Rulings1. In the Haram حرم (the sacred precincts) of Makkah, it is just not permissible to kill even a bird or animal, let alone the human beings. However, this same verse tells us that in the event someone starts killing somebody else within the sacred precincts, then, that other person is permitted to fight back in defence. There is a consensus of the jurists on this point.2. It also comes out from this verse that the prohibition of initiating Jihad جھاد or Qital قتال is restricted to Al-Masjid al-Haram المسجد الحرام and its environs to which the sacred precincts extend in Makkah. At other places, just as the defensive Jihad جھاد is necessary, the initiating of Jihad جھاد and Qital قتال is also valid.

فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

<p>Commentary</p><p>1. When the Holy Prophet decided to travel to Makkah in the year 7 A.H. to perform his qada"Umrah as envisaged in the peace treaty of Hudaybiyyah; his Companions ؓ who were to accompany him knew that disbelievers could not be trusted with treaties, or peace. It was quite possible that they may start fighting. Now, the blessed Companions had a problem before them. They thought if this fighting came, it would have to be within the sacred precincts of Makkah, which is not permissible in Islam. This doubt was answered in Verse 191 by stating that the sanctity of the sacred precincts of Makkah must certainly be observed by Muslims, but should the disbelievers start to fight within the sacred limits, then, it is permissible for them to fight back in defence.</p><p>2. The second problem that bothered the noble Companions was about the month, which was Dhul-Qa'dah ذوالقعدہ ، being one of the four known as the 'sacred months' wherein fighting anyone anywhere was not permissible. Now, the Muslims thought if the disbelievers of Makkah started fighting against them how could Muslims fight a defensive battle during a 'sacred month'? The verse under reference (194) was revealed to answer this doubt. The answer is that, the way a state of defence grants an exception to observing the sanctity of the Haram of Makkah, in the same manner, it allows an exception to observing the sanctity of the 'sacred months' also.</p>

Commentary1. When the Holy Prophet decided to travel to Makkah in the year 7 A.H. to perform his qada"Umrah as envisaged in the peace treaty of Hudaybiyyah; his Companions ؓ who were to accompany him knew that disbelievers could not be trusted with treaties, or peace. It was quite possible that they may start fighting. Now, the blessed Companions had a problem before them. They thought if this fighting came, it would have to be within the sacred precincts of Makkah, which is not permissible in Islam. This doubt was answered in Verse 191 by stating that the sanctity of the sacred precincts of Makkah must certainly be observed by Muslims, but should the disbelievers start to fight within the sacred limits, then, it is permissible for them to fight back in defence.2. The second problem that bothered the noble Companions was about the month, which was Dhul-Qa'dah ذوالقعدہ ، being one of the four known as the 'sacred months' wherein fighting anyone anywhere was not permissible. Now, the Muslims thought if the disbelievers of Makkah started fighting against them how could Muslims fight a defensive battle during a 'sacred month'? The verse under reference (194) was revealed to answer this doubt. The answer is that, the way a state of defence grants an exception to observing the sanctity of the Haram of Makkah, in the same manner, it allows an exception to observing the sanctity of the 'sacred months' also.

وَقَٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ لِلَّهِ فَإِنِ ٱنتَهَوْا۟ فَلَا عُدْوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ

ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَٰتُ قِصَاصٌ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

<p>Ruling</p><p>There are four 'sacred months': Dhul-Qa'dah, Dhul-Hijjah, Muharram which are consecutive and the fourth is Rajab. Even before Islam, fighting in these months was considered unlawful and the disbelievers of Makkah too used to observe their sanctity. Even in the early days of Islam, right through the year 7 A.H., this law was in force which is why the noble Companions were perplexed. Later, according to the consensus of the Ummah, this unlawfulness of fighting was abrogated and the permission to fight was given, but it is still preferable not to initiate fighting in these four months without the need to defend. Therefore, it can be said that the sanctity of the 'sacred months' has not been abrogated totally, but it holds good like the sanctity of Haram. Both of them have been subjected to an exception for the sake of defence.</p>

RulingThere are four 'sacred months': Dhul-Qa'dah, Dhul-Hijjah, Muharram which are consecutive and the fourth is Rajab. Even before Islam, fighting in these months was considered unlawful and the disbelievers of Makkah too used to observe their sanctity. Even in the early days of Islam, right through the year 7 A.H., this law was in force which is why the noble Companions were perplexed. Later, according to the consensus of the Ummah, this unlawfulness of fighting was abrogated and the permission to fight was given, but it is still preferable not to initiate fighting in these four months without the need to defend. Therefore, it can be said that the sanctity of the 'sacred months' has not been abrogated totally, but it holds good like the sanctity of Haram. Both of them have been subjected to an exception for the sake of defence.