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Tafsir Ibn Kathir All 10 Volumes
Tafsir Ibn Kathir All 10 Volumes
Ibn Kat hir was born in t he cit y of Busra in 701 H. His fat her was t he
Friday speaker of t he village, but he died while Ibn Kat hir was only
four years old. Ibn Kat hir's brot her, Shaykh Abdul-Wahhab, reared him
and t aught him unt il he moved t o Damascus in 706 H., when he was
five years old.
Ibn Kat hir st udied Fiqh - Islamic j urisprudence - wit h Burhan Ad-Din,
Ibrahim bin ` Abdur-Rahman Al-Fizari, known as Ibn Al-Firkah (who
died in 729 H). Ibn Kat hir heard Hadit hs from ` Isa bin Al-Mut im,
Ahmad bin Abi Talib, (Ibn Ash-Shahnah) (who died in 730 H), Ibn Al-
Haj j ar, (who died in 730 H), and t he Hadit h narrat or of Ash-Sham
(modern day Syria and surrounding areas); Baha Ad-Din Al-Qasim bin
Muzaffar bin ` Asakir (who died in 723 H), and Ibn Ash-Shirdzi, Ishaq
bin Yahya Al-Ammuddi, also known as ` Afif Ad-Din, t he Zahiriyyah
Shaykh who died in 725 H, and Muhammad bin Zarrad. He remained
wit h Jamal Ad-Din, Yusuf bin Az-Zaki AlMizzi who died in 724 H, he
benefit ed from his knowledge and also married his daught er. He also
read wit h Shaykh Al-Islam, Taqi Ad-Din Ahmad bin ` Abdul-Halim bin
` Abdus-Salam bin Taymiyyah who died in 728 H. He also read wit h t he
Imam Hafiz and hist orian Shams Ad-Din, Muhammad bin Ahmad bin
Ut hman bin Qaymaz Adh-Dhahabi, who died in 748 H. Also, Abu Musa
Al-Qarafai, Abu Al-Fat h Ad-Dabbusi and 'Ali bin ` Umar As-Suwani and
ot hers who gave him permission t o t ransmit t he knowledge he learned
wit h t hem in Egypt .
Also, t he renowned hist orian Abu Al-Mahasin, Jamal Ad-Din Yusuf bin
Sayf Ad-Din (Ibn Taghri Bardi), said in his book, AlManhal As-Safi, "He
is t he Shaykh, t he Imam, t he great scholar ` Imad Ad-Din Abu Al-Fida'.
He learned ext ensively and was very act ive in collect ing knowledge
and writ ing. He was excellent in t he areas of Fiqh, Tafsfr and Hadit h.
He collect ed knowledge, aut hored (books), t aught , narrat ed Hadit h
and wrot e. He had immense knowledge in t he fields of Hadit h, Tafsir,
Fiqh, t he Arabic language, and so fort h. He gave Fat awa (religious
verdict s) and t aught unt il he died, may Allah grant him mercy. He was
known for his precision and vast knowledge, and as a scholar of
hist ory, Hadit h and Tafsir."
Also, Ibn Al-` Imad Al-Hanbali said in his book, Shadhardt Adh-Dhahab,
"He is t he renowned Hafiz ` Imad Ad-Din, whose memory was
excellent , whose forget fulness was miniscule, whose underst anding
was adequat e, and who had good knowledge in t he Arabic language."
Also, Ibn Habib said about Ibn Kat hir, "He heard knowledge and
collect ed it and wrot e various books. He brought comfort t o t he ears
wit h his Fat was and narrat ed Hadit h and brought benefit t o ot her
people. The papers t hat cont ained his Fat was were t ransmit t ed t o t he
various (Islamic) provinces. Furt her, he was known for his precision
and encompassing knowledge."
1 - One of t he great est books t hat Ibn Kat hir wrot e was his Tafsir of
t he Noble Qur'an, which is one of t he best Tafsir t hat rely on
narrat ions [of Ahadit h, t he Tafsir of t he Companions, et c.]. The Tafsir
by Ibn Kat hir was print ed many t imes and several scholars have
summarized it .
2- The Hist ory Collect ion known as Al-Biddyah, which was print ed in 14
volumes under t he name Al-Bidayah wanNihdyah, and cont ained t he
st ories of t he Prophet s and previous nat ions, t he Prophet 's Seerah (life
st ory) and Islamic hist ory unt il his t ime. He also added a book Al-Fit an,
about t he Signs of t he Last Hour.
3- At -Takmil ft Ma` rifat At h-Thiqat wa Ad-Du'afa wal Maj dhil which Ibn
Kat hir collect ed from t he books of his t wo Shaykhs Al-Mizzi and Adh-
Dhahabi; Al-Kdmal and Mizan Al-Ft iddl. He added several benefit s
regarding t he subj ect of Al-Jarh and At T'adil.
5-Tabaqat Ash-Shaf iyah which also cont ains t he virt ues of Imam Ash-
Shafi.
7- Ibn Kat hir began an explanat ion of Sahih Al-Bukhari, but he did not
finish it .
12- A research on Jihad called Al-Ij t ihad ft Talabi Al-Jihad, which was
print ed several t imes.
Al-Hafiz Ibn Haj ar Al-Asgalani said, "Ibn Kat hir lost his sight j ust before
his life ended. He died in Damascus in 774 H." May Allah grant mercy
upon Ibn Kat hir and make him among t he resident s of His Paradise.
This Surah is called Al-Fat ihah, t hat is, t he Opener of t he Book, t he Surah wit h which prayers
are begun. It is also called, Umm Al-Kit ab (t he Mot her of t he Book), according t o t he maj orit y
of t he scholars. In an aut hent ic Hadit h recorded by At -Tirmidhi, who graded it Sahih, Abu
Hurayrah said t hat t he Messenger of Allah said,
ゆ
͡ ゅ∠わム͡ ∇ャや ぁュぺ⊥ヱ∠ ラ
͡ へ∇ゲボ⊥ ∇ャや ぁュぺ⊥ リ
∠ Β͡ヨャ∠ゅ∠バ∇ャや ゆ∠ ケ∠ ぶ ͡ ギ⊥ ∇ヨエ ∠ ∇ャや»
«ユ⊥ Β͡ヌバ∠ ∇ャや ラ⊥ へ∇ゲボ⊥ ∇ャや∠ヱ ヶ͡ルゅ∠んヨ∠ ∇ャや ノ⊥ ∇らジ
z ャや∠ヱ
(Al-Hamdu lillahi Rabbil-` Alamin is t he Mot her of t he Qur'an, t he Mot her of t he Book, and t he
seven repeat ed Ayat of t he Glorious Qur'an.)
It is also called Al-Hamd and As-Salah, because t he Prophet said t hat his Lord said,
Al-Fat ihah was called t he Salah, because recit ing it is a condit ion for t he correct ness of Salah -
t he prayer. Al-Fat ihah was also called Ash-Shifa' (t he Cure).
It is also called Ar-Ruqyah (remedy), since in t he Sahih, t here is t he narrat ion of Abu Sa` id
t elling t he t he st ory of t he Companion who used Al-Fat ihah as a remedy for t he t ribal chief who
was poisoned. Lat er, t he Messenger of Allah said t o a Companion,
«∀る∠Β∇ホケ⊥ ゅ∠ヰルz ぺ∠ マ
∠ Α͡ケ∇ギΑ⊥ ゅ∠ョヱ∠ »
(How did you know t hat it is a Ruqyah)
Al-Fat ihah was revealed in Makkah as Ibn ` Abbas, Qat adah and Abu Al-` Aliyah st at ed. Allah
said,
びヶ͡ルゅ∠んヨ∠ ∇ャや リ
∠ ョあ ゅ⇔バ∇らシ
∠ マ
∠ ⇒∠レ∇Βゎ∠ や¬ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed, We have best owed upon you t he seven Mat hani) (seven repeat edly recit ed
verses), (i.e. Surat Al-Fat ihah) (15:87). Allah knows best .
ous Names
How many Ayat does Al-Fatihah contain
There is no disagreement over t he view t hat Al-Fat ihah cont ains seven Ayat . According t o t he
maj orit y of t he recit ers of Al-Kufah, a group of t he Companions, t he Tabi` in, and a number of
scholars from t he successive generat ions, t he Bismillah is a separat e Ayah in it s beginning. We
will ment ion t his subj ect again soon, if Allah wills, and in Him we t rust .
Furt her, Imam Ahmad recorded t hat Abu Hurayrah narrat ed about Umm Al-Qur'an t hat t he
Prophet said,
ラ
⊥ へ∇ゲボ⊥ ∇ャや ヶ
∠ ワ͡ ヱ∠ ヶ͡ルゅ∠んヨ∠ ∇ャや ノ⊥ ∇らzジャや ヶ
∠ ワ͡ ヱ∠ ラ
͡ へ∇ゲボ⊥ ∇ャや ぁュぺ⊥ ヶ
∠ ワ͡ »
«ユ⊥ Β͡ヌバ∠ ∇ャや
(It is Umm Al-Qur'an, t he seven repeat ed (verses) and t he Glorious Qur'an.)
Also, Abu Ja` far, Muhammad bin Jarir At -Tabari recorded Abu Hurayrah saying t hat t he
Messenger of Allah said about Al-Fat ihah,
ノ⊥ ∇らzジャや ヶ
∠ ワ͡ ヱ∠ ゆ
͡ ゅ∠わム͡ ∇ャや る⊥ エ
∠ ゎ͡ ゅ∠プ ヶ
∠ ワ͡ ヱ∠ ラ
͡ へ∇ゲボ⊥ ∇ャや ぁュぺ⊥ ヶ
∠ ワ͡ »
«ヶ͡ルゅ∠んヨ∠ ∇ャや
(It is Umm Al-Qur'an, Al-Fat ihah of t he Book (t he Opener of t he Qur'an) and t he seven repeat ed
(verses).)
Virtues of Al-Fatihah
Imam Ahmad bin Hanbal recorded in t he Musnad t hat Abu Sa` id bin Al-Mu` alla said, "I was
praying when t he Prophet called me, so I did not answer him unt il I finished t he prayer. I t hen
went t o him and he said, (What prevent ed you from coming) I said, 'O Messenger of Allah ! I
was praying.' He said, (` Didn't Allah say),
や∠クま͡ メ
͡ ヲ⊥シゲz ヤ͡ャヱ∠ ヮ͡ ヤzャ͡ ∇やヲ⊥らΒ͡イわ∠ ∇シや ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
び∇ユム⊥ Β͡Β∇エΑ⊥ ゅ∠ヨャ͡ ∇ユミ⊥ ゅ∠ハキ∠
(O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he () calls you t o
t hat which gives you life) He t hen said,
ァ
∠ ゲ⊥ ∇ガゎ∠ ∇ラぺ∠ モ
∠ ∇らホ∠ ラ
͡ へ∇ゲボ⊥ ∇ャや ヶ͡プ り∃ ケ∠ ヲ⊥シ ユ∠ ヌ
∠ ∇ハぺ∠ マ∠ レz ヨ∠ ヤあハ
∠ ほ⊥ャ∠»
«ギ͡ イ
͡ ∇ジヨ∠ ∇ャや リ ∠ ョ͡
(I will t each you t he great est Surah in t he Qur'an before you leave t he Masj id.) He held my
hand and when he was about t o leave t he Masj id, I said, ` O Messenger of Allah! You said: I will
t each you t he great est Surah in t he Qur'an.' He said, (Yes.)
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
(Al-Hamdu lillahi Rabbil-` Alamin)''
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Maj ah also recorded t his Hadit h.
Also, Imam Ahmad recorded t hat Abu Hurayrah said, "The Messenger of Allah went out while
Ubayy bin Ka` b was praying and said, (O Ubayy!) Ubayy did not answer him. The Prophet said,
(O Ubayy!) Ubayy prayed fast er t hen went t o t he Messenger of Allah saying, ` Peace be unt o
you, O Messenger of Allah!' He said, (Peace be unt o you. O Ubayy, what prevent ed you from
answering me when I called you) He said, ` O Messenger of Allah! I was praying.' He said, (Did
you not read among what Allah has sent down t o me,)
び∇ユム⊥ Β͡Β∇エΑ⊥ ゅ∠ヨ͡ャ ∇ユミ⊥ ゅ∠ハキ∠ や∠クま͡ メ
͡ ヲ⊥シゲz ヤ͡ャヱ∠ ヮ͡ ヤzャ͡ ∇やヲ⊥らΒ͡イわ∠ ∇シやぴ
(Answer Allah (by obeying Him) and (His) Messenger when he () calls you t o t hat which gives
you life) He said, ` Yes, O Messenger of Allah! I will not do it again.' t he Prophet said,
Also, At -Tirmidhi recorded t his Hadit h and in his narrat ion, t he Prophet said,
There is a similar Hadit h on t his subj ect narrat ed from Anas bin Malik Furt her, ` Abdullah, t he
son of Imam Ahmad, recorded t his Hadit h from Abu Hurayrah from Ubayy bin Ka` b, and he
ment ioned a longer but similar wording for t he above Hadit h. In addit ion, At -Tirmidhi and An-
Nasa'i recorded t his Hadit h from Abu Hurayrah from Ubayy bin Ka` b who said t hat t he
Messenger of Allah said,
あュぺ⊥ モ
∠ ∇んョ͡ モ
͡ Β͡イ∇ルみ͡∇ャや ヶ͡プ ゅ∠ャヱ∠ り͡ や∠ケヲzわャや ヶ͡プ ぶ ⊥ や メ∠ゴ∇ルぺ∠ ゅ∠ョ»
ヶ͡レ∇Βよ∠ ∀る∠ョヲ⊥ジ∇ボ∠ョ ヶ ∠ ワ͡ ヱ∠ ヶ͡ルゅ∠んヨ∠ ∇ャや ノ⊥ ∇らzジャや ヶ∠ ワ͡ ヱ∠ ラ
͡ へ∇ゲボ⊥ ∇ャや
«リ͡ ∇Βヘ∠ ∇ダル͡ ヵ͡ギ∇らハ∠ リ∠ ∇Βよ∠ ヱ∠
(Allah has never revealed in t he Tawrah or t he Inj il anyt hing similar t o Umm Al-Qur'an.
It is t he seven repeat ed verses and it is divided int o t wo halves bet ween Allah and His servant .)
This is t he wording report ed by An-Nasa'i. At -Tirmidhi said t hat t his Hadit h is Hasan Gharib.
Also, Imam Ahmad recorded t hat Ibn Jabir said, "I went t o t he Messenger of Allah aft er he had
poured wat er (for purificat ion) and said, ` Peace be unt o you, O Messenger of Allah!' He did not
answer me. So I said again, ` Peace be unt o you, O Messenger of Allah!' Again, he did not
answer me, so I said again, ` Peace be unt o you, O Messenger of Allah!' St ill he did not answer
me. The Messenger of Allah went while I was following him, unt il he arrived at his residence. I
went t o t he Masj id and sat t here sad and depressed. The Messenger of Allah came out aft er he
performed his purificat ion and said, (Peace and Allah's mercy be unt o you, peace and Allah's
mercy be unt o you, peace and Allah's mercy be unt o you.) He t hen said, (O ` Abdullah bin Jabir!
Should I inform you of t he best Surah in t he Qur'an) I said, ` Yes, O Messenger of Allah!' He said,
(Read, ` All praise be t o Allah, t he Lord of t he exist ence,' unt il you finish it .)'' This Hadit h has a
good chain of narrat ors.
Some scholars relied on t his Hadit h as evidence t hat some Ayat and Surahs have more virt ues
t han ot hers.
Furt hermore, in t he chapt er about t he virt ues of t he Qur'an, Al-Bukhari recorded t hat Abu
Sa` id Al-Khudri said, "Once, we were on a j ourney when a female servant came and said, ` The
leader of t his area has been poisoned and our people are away. Is t here a healer among you'
Then a man whose healing expert ise did not int erest us st ood for her, he read a Ruqyah for
him, and he was healed. The chief gave him t hirt y sheep as a gift and some milk. When he
came back t o us we said t o him, ` You know of a (new) Ruqyah, or did you do t his before' He
said, ` I only used Umm Al-Kit ab as Ruqyah.' We said, ` Do not do anyt hing furt her unt il we ask
t he Messenger of Allah.' When we went back t o Al-Madinah we ment ioned what had happened
t o t he Prophet . The Prophet said,
ヶ
∠ ヰ͡ プ∠ ラ
͡ へ∇ゲボ⊥ ∇ャや zュぺ⊥ ゅ∠ヰΒ͡プ ∇ぺゲ∠ ∇ボΑ∠ ∇ユャ∠ り⇔ ゅ∠ヤタ
∠ ヴ∠ヤタ ∠ ∇リョ∠ »
«ュ∃ ゅ∠ヨゎ∠ ゲ⊥ ∇Βビ
∠ ゅ⇔をゅ∠ヤを∠ ∀ァや∠ギ͡カ
(Whoever performs any prayer in which he did not read Umm Al-Qur'an, t hen his prayer is
incomplet e.) He said it t hrice.
Abu Hurayrah was asked, " When we st and behind t he Imam'' He said, "Read it t o yourself, for
I heard t he Messenger of Allah say,
リ
∠ ∇Βよ∠ ヱ∠ ヶ͡レ∇Βよ∠ り∠ ゅ∠ヤダ
∂ ャや ろ ⊥ ∇ヨジ∠ ホ∠ :モ
zィ
∠ ヱ∠ ゴz ハ ∠ ヮ⊥ ヤzャや メ∠ ゅ∠ホ »
:メ ∠ ゅ∠ホ や∠クみ͡プ∠ メ
∠ ほ∠シ
∠ ゅ∠ョ ヵ͡ギ∇らバ∠ ャ͡ヱ∠ リ
͡ ∇Βヘ∠ ∇ダル͡ ヵ͡ギ∇らハ∠
ヶ͡ルギ∠ ヨ͡ ェ
∠ :ぶ
⊥ や メ
∠ ゅ∠ホ ∩び リ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
:メ
∠ ゅ∠ホ や∠クま͡ヱ∠ ヵ͡ギ∇らハ
∠
∩ヵ͡ギ∇らハ
∠ ヶ
z ヤ∠ハ
∠ ヴレ∇をぺ∠ :ぶ
⊥ やメ
∠ ゅ∠ホ ∩び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャやぴ
:メ
∠ ゅ∠ホ や∠クみ∠プ
メ
∠ ゅ∠ホヱ∠ ヵ͡ギ∇らハ
∠ ヶ͡ルギ∠ イ
z ョ∠ :ぶ⊥ やメ ∠ ゅ∠ホ ∩び リ
͡ Αあギャや ュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョぴ
:メ
∠ ゅ∠ホ や∠クみ͡プ∠ ヵ͡ギ∇らハ∠ ヶ
z ャ∠ま͡ チ
∠ ヲz プ∠ :り⇔ ゲz ョ∠
リ
∠ ∇Βよ∠ ヱ∠ ヶレ͡ ∇Βよ∠ や∠グワ :メ
∠ ゅ∠ホ ∩び リ ⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
:メ∠ ゅ∠ホ や∠クみ͡プ∠ ∩∠メほ∠シ ∠ ゅ∠ョ ヵ͡ギ∇らバ∠ ャ͡ヱ∠ ヵ͡ギ∇らハ ∠
ろ
∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ∠ や∠ゲタ
͡ - ユ∠ Β͡ボわ∠ ∇ジヨ⊥ ∇ャや ヅ
∠ や∠ゲダ あ ャや ゅ∠ル͡ギ∇ワやぴ
∩び ∠リΒあャべzツャや Ι ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠
«メ ∠ ほ∠シ∠ ゅ∠ョ ヵ͡ギ∇らバ∠ ャ͡ヱ∠ ヵ͡ギ∇らバ∠ ャ͡ や∠グワ :ぶ
⊥ やメ ∠ ゅ∠ホ
(Allah, t he Exalt ed, said, ` I have divided t he prayer (Al-Fat ihah) int o t wo halves bet ween
Myself and My servant , and My servant shall have what he asks for.' If he says,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
(All praise and t hanks be t o Allah, t he Lord of exist ence.)
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャやぴ
(The Most Gracious, t he Most Merciful.)
びリ
͡ Αあギャや ュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョぴ
(The Owner of t he Day of Recompense.) Allah says, ` My servant has glorified Me,' or ` My
servant has relat ed all mat t ers t o Me.' When he says,
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You (alone) we worship, and You (alone) we ask for help.) Allah says, ` This is bet ween Me and
My servant , and My servant shall acquire what he sought .' When he says,
ろ
∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ
∠ や∠ゲタ͡ - ユ∠ Β͡ボわ∠ ∇ジヨ⊥ ∇ャや ヅ
∠ や∠ゲダ
あ ャや ゅ∠ル͡ギ∇ワやぴ
びリ ∠ Βあャべzツャや Ι ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠
(Guide us t o t he st raight pat h. The way of t hose on whom You have grant ed Your grace, not
(t he way) of t hose who earned Your anger, nor of t hose who went ast ray), Allah says, ` This is
for My servant , and My servant shall acquire what he asked for.').''
These are t he words of An-Nasa'i, while bot h Muslim and An-Nasa'i collect ed t he following
wording, "A half of it is for Me and a half for My servant , and My servant shall acquire what he
asked for.''
リ
∠ ∇Βよ∠ ヒ͡ わ∠ ∇よや∠ヱ ゅ∠ヰよ͡ ∇ろプ͡ ゅ∠ガゎ⊥ Ι
∠ ヱ∠ マ
∠ ゎ͡ Κ∠ダよ͡ ∇ゲヰ∠ ∇イゎ∠ Ι
∠ ヱ∠ ぴ
びΚ⇔ Β͡らシ
∠ マ ∠ ャ͡ク∠
(And offer your Salah (prayer) neit her aloud nor in a low voice, but follow a way bet ween.)
meaning, wit h your recit at ion of t he Qur'an, as t he Sahih relat ed from Ibn ` Abbas. Also, in t he
last Hadit h, Allah said, "I have divided t he prayer bet ween Myself and My servant int o t wo
halves, a half for Me and a half for My servant . My servant shall have what he asked for.'' Allah
next explained t he division t hat involves recit ing Al-Fat ihah, demonst rat ing t he import ance of
recit ing t he Qur'an during t he prayer, which is one of t he prayer's great est pillars. Hence, t he
word ` prayer' was used here alt hough only a part of it was act ually being referred t o, t hat is,
recit ing t he Qur'an. Similarly, t he word ` recit e' was used where prayer is meant , as
demonst rat ed by Allah's st at ement ,
びや⇔キヲ⊥ヰ∇ゼョ∠ ラ
∠ ゅ∠ミ ゲ͡ ∇イヘ∠ ∇ャや ラ
∠ や∠¬∇ゲホ⊥ ラ
z ま͡ ゲ͡ ∇イヘ∠ ∇ャや ラ
∠ や∠¬∇ゲホ⊥ ヱ∠ ぴ
(And recit e t he Qur'an in t he early dawn.Verily, t he recit at ion of t he Qur'an in t he early dawn is
ever wit nessed.) in reference t o t he Faj r prayer. The Two Sahihs recorded t hat t he angels of
t he night and t he day at t end t his prayer.
Also, t he Two Sahihs recorded t hat ` Ubadah bin As-Samit said t hat t he Messenger of Allah said,
«ゆ
͡ ゅ∠わム͡ ∇ャや る͡ エ
∠ ゎ͡ ゅ∠ヘよ͡ ∇ぺゲ∠ ∇ボΑ∠ ∇ユャ∠ ∇リヨ∠ ャ͡ り∠ ゅ∠ヤタ
∠ ゅ∠ャ»
(There is no prayer for whoever does not recit e t he Opening of t he Book.)
Also, t he Sahihs of Ibn Khuzaymah and Ibn Hibban recorded t hat Abu Hurayrah said t hat t he
Messenger of Allah said,
«ラ
͡ へゲ⊥ボ∇ャや あュほ⊥よ͡ ゅ∠ヰΒ͡プ ぺ⊥ゲ∠ ∇ボΑ⊥ ゅ∠ャ ∀りゅ∠ヤ∠タ む
⊥ ゴ͡ ∇イゎ⊥ ゅ∠ャ»
(The prayer during which Umm Al-Qur'an is not recit ed is invalid.)
There are many ot her Hadit hs on t his subj ect . Therefore, recit ing t he Opening of t he Book,
during t he prayer by t he Imam and t hose praying behind him, is required in every prayer, and
in every Rak` ah.
リ∠ Β͡ヤヰ͡ ⇒∠イ∇ャや リ ͡ハ∠ チ͡ゲ∇ハぺ∠ヱ∠ フ ͡ ∇ゲバ⊥ ∇ャゅ͡よ ∇ゲョ⊥ ∇ぺヱ∠ ヲ∠ ∇ヘバ∠ ∇ャや グ͡ カ
⊥ぴ
ヮ͡ ヤzャゅ͡よ ∇グバ͡ わ∠ ∇シゅ∠プ ∀パ∇ゴ∠ル リ
͡ ⇒∠ト∇Βゼ
z ャや リ∠ ョ͡ マ ∠ レz ビ
∠ ゴ∠ レ∠ Α∠ ゅzョま͡ヱ∠ -
び ∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨ∠シ ヮ⊥ zルま͡
(Show forgiveness, enj oin what is good, and st ay away from t he foolish (i.e. don't punish
t hem). And if an evil whisper comes t o you from Shayt an (Sat an), t hen seek refuge wit h Allah.
Verily, He is Hearing, Knowing) (7:199-200),
ゅ∠ヨ͡よ ユ⊥ ヤ∠∇ハぺ∠ リ
⊥ ∇エル∠ る∠ ゃ∠ Βあ ジ
z ャや リ⊥ジ∠ ∇ェぺ∠ ヴ ∠ ワ͡ ヴ͡わャzゅ͡よ ∇ノプ∠ ∇キやぴ
れ
͡ や∠ゴヨ∠ ワ∠ ∇リョ͡ マ ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ゆ あ ケz ∇モホ⊥ ヱ∠ - ラ ∠ ヲ⊥ヘダ
͡ Α∠
びラ ͡ ヱ⊥ゲツ⊥ ∇エΑ∠ ラ∠ぺ ゆ あ ケ∠ マ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ヱ∠ - リ
͡ Β͡ト⇒Βzゼャや
(Repel evil wit h t hat which is bet t er. We are Best -Acquaint ed wit h t hings t hey ut t er. And say:
"My Lord! I seek refuge wit h You from t he whisperings (suggest ions) of t he Shayat in (devils).
And I seek refuge wit h You, My Lord! lest t hey should come near me.'') (23:96-98) and,
ヴ
∠ ワ͡ ヴ͡わャzゅ͡よ ∇ノプ∠ ∇キや る⊥ ∠ゃΒあ ジ z ャや Ι∠ ヱ∠ る⊥ レ∠ ジ ∠エ∠ ∇ャや ン͡ヲ∠わ∇ジ∠ゎ Ι ∠ ヱ∠ ぴ
ヴ
x ャ͡ヱ∠ ヮ⊥ ルz ほ∠ミ∠ ∀り∠ヱや∠ギ∠ハ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠ マ ∠ レ∠ ∇Βよ∠ ン͡グャzや や∠クみ͡プ∠ リ ⊥ジ ∠ ∇ェぺ∠
べ∠ワゅzボヤ∠Α⊥ ゅ∠ョ∠ヱ ∇やヱ⊥ゲら∠ タ ∠ リ ∠ Α͡グャzや Ι z ま͡ ゅ∠ワゅzボヤ∠Α⊥ ゅ∠ョヱ∠ - ∀ユΒ͡ヨェ ∠
リ
͡ ⇒∠ト∇Βゼ z ャや リ ∠ ョ͡ マ ∠ レz ビ∠ ゴ∠ レ∠Α ゅzョま͡ヱ∠ - ユ∃ Β͡ヌハ ∠ ナ あェ ∠ ヱ⊥ク Ι z ま͡
び ユ⊥ Β͡ヤバ∠ ∇ャや ノ⊥ Β͡ヨジ
z ャや ヲ∠ ワ⊥ ヮ⊥ zルま͡ ヮ͡ ヤzャゅ͡よ ∇グバ͡ わ∠ ∇シゅ∠プ ∀パ∇ゴ∠ル
(Repel (an evil) wit h one which is bet t er, t hen verily he wit h whom t here was enmit y bet ween
you, (will become) as t hough he was a close friend. But none is grant ed it except t hose who are
pat ient and none is grant ed it except t he owner of t he great port ion (of happiness in t he
Hereaft er, i.e. Paradise and of a high moral charact er) in t his world. And if an evil whisper
from Shayt an t ries t o t urn you away (O Muhammad ) (from doing good), t hen seek refuge in
Allah. Verily, He is t he Hearing, t he Knowing.) (41:34-36) These are t he only t hree Ayat t hat
carry t his meaning. Allah commanded t hat we be lenient human enemy, so t hat his soft nat ure
might make him an ally and a support er. He also commanded t hat we seek refuge from t he
sat anic enemy, because t he devil does not relent in his enmit y if we t reat him wit h kindness
and leniency. The devil only seeks t he dest ruct ion of t he Son of Adam due t o t he vicious enmit y
and hat red he has always had t owards man's fat her, Adam. Allah said,
ユ⊥ム∇Αヲ∠ よ∠ ぺ∠ ァ
∠ ゲ∠ ∇カぺ∠ べ∠ヨミ∠ リ
⊥ ⇒∠ト∇Βゼ
z ャや ユ⊥ ム⊥ レz レ∠ わ͡ ∇ヘΑ∠ Ι
∠ ュ∠ キ∠ へ ヴ͡レら∠ ⇒∠Αぴ
びる͡ レz イ
∠ ∇ャや リ
∠ ョあ
(O Children of Adam! Let not Shayt an deceive you, as he got your parent s Adam and Hawwa'
(Eve) out of Paradise) (7:27),
ヲ⊥ハ∇ギ∠Α ゅ∠ヨルz ま͡ や⇔ヱ∂ ギ⊥ ハ
∠ ロ⊥ ヱ⊥グガ
͡ ゎz ゅ∠プ ヱx ギ⊥ ハ
∠ ∇ユム⊥ ャ∠ リ
∠ ⇒∠ト∇Βゼ
z ャや ラ
z ま͡ぴ
び ゲ͡ Β͡バジz ャや ょ
͡ ⇒∠エ∇タぺ∠ ∇リョ͡ ∇やヲ⊥ルヲ⊥ムΒ∠ ャ͡ ヮ⊥ よ∠ ∇ゴェ͡
(Surely, Shayt an is an enemy t o you, so t ake (t reat ) him as an enemy. He only invit es his Hizb
(followers) t hat t hey may become t he dwellers of t he blazing Fire) (35:6) and,
The devil assured Adam t hat he want ed t o advise him, but he was lying. Hence, how would he
t reat us aft er he had vowed,
ユ⊥ ヰ⊥ ∇レョ͡ ポ
∠ キ∠ ゅ∠らハ
͡ Ι
z み͡レ∠ Β͡バヨ∠ ∇ィぺ∠ ∇ユヰ⊥ レz Α∠ ヲ͡ ∇ビΕ マ∠ ゎ͡ ゴz バ͡ ら͡ プ∠ ぴ
びリ
∠ Β͡ダヤ∠∇ガヨ⊥ ∇ャや
("By Your might , t hen I will surely, mislead t hem all. Except Your chosen servant s among t hem
(i.e. fait hful, obedient , t rue believers of Islamic Monot heism).'') (38:82-83)
リ
͡ ⇒∠ト∇Βゼ
z ャや リ
∠ ョ͡ ヮ͡ ヤzャゅ͡よ ∇グバ͡ わ∠ ∇シゅ∠プ ラ
∠ や∠¬∇ゲボ⊥ ∇ャや れ
∠ ∇ぺゲ∠ ホ∠ や∠クみ͡プ∠ ぴ
び ユ͡ Β͡ィゲz ャや
ヴ∠ヤ∠ハ∠ヱ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ヴ∠ヤハ ∠ ラ ∀ ゅ∠ト∇ヤシ ⊥ ヮ⊥ ャ∠ ザ ∠ ∇Βャ∠ ヮ⊥ zルま͡ぴ
ヮ⊥ ル∠ ∇ヲャzヲ∠ わ∠ Α∠ リ
∠ Α͡グャzや ヴ∠ヤハ
∠ ヮ⊥ レ⊥ ⇒∠ト∇ヤシ
⊥ ゅ∠ヨルz ま͡ - ラ
∠ ヲ⊥ヤミz ヲ∠ わ∠ Α∠ ∇ユヰ͡ よあ ケ∠
びラ∠ ヲミ⊥ ゲ͡ ∇ゼョ⊥ ヮ͡ よ͡ ユ⊥ワ リ ∠ Α͡グャzや∠ヱ
(So when you want t o recit e t he Qur'an, seek refuge wit h Allah from Shayt an, t he out cast
(t he cursed one). Verily, he has no power over t hose who believe and put t heir t rust only in
t heir Lord (Allah). His power is only over t hose who obey and follow him (Sat an), and t hose who
j oin part ners wit h Him.) (16:98-100).
リ
͡ ⇒∠ト∇Βゼ
z ャや リ
∠ ョ͡ ヮ͡ ヤzャゅ͡よ ∇グバ͡ わ∠ ∇シゅ∠プ ラ
∠ や∠¬∇ゲボ⊥ ∇ャや れ
∠ ∇ぺゲ∠ ホ∠ や∠クみ͡プ∠ ぴ
び ユ͡ Β͡ィゲz ャや
(So when you want t o recit e t he Qur'an, seek refuge wit h Allah from Shayt an, t he out cast
(t he cursed one).) meaning, before you recit e t he Qur'an. Similarly, Allah said,
∩∠マヨ⊥ ∇シや ポ
∠ ケ∠ ゅ∠らゎ∠ ヱ∠ ∩∠ポギ͡ ∇ヨエ∠ よ͡ ヱ∠ ユz ヰ⊥ ヤzャや マ ∠ ル∠ ゅ∠エ∇らシ
⊥»
«ポ
∠ ゲ⊥ ∇Βビ
∠ ヮ∠ ャ∠ま͡ ゅ∠ャヱ∠ ∩∠ポギぁ ∠ィ ヴ∠ャゅ∠バゎ∠ ヱ∠
(All praise is due t o You, O Allah, and also t he t hanks. Blessed be Your Name, Exalt ed be Your
sovereignt y, and t here is no deit y wort hy of worship except You.)
«ぶ
⊥ や ゅzャま͡ ヮ∠ ャ∠ま͡ ゅ∠ャ»
(There is no deit y wort hy of worship except Allah,).
He would t hen say,
ユ͡ Β͡ィゲz ャや ラ
͡ ゅ∠ト∇Βゼ
z ャや リ
∠ ョ͡ ユ͡ Β͡ヤバ∠ ∇ャや ノ͡ Β͡ヨジ z ャや ぶ ͡ ゅ͡よ ク⊥ ヲ⊥ハぺ∠»
«ヮ͡ ん͡ ∇ヘル∠ ヱ∠ ヮ͡ ガ
͡ ∇ヘル∠ ヱ∠ ロ͡ ゴ∠ ∇ヨワ∠ ∇リョ͡
(I seek refuge wit h Allah, t he Hearing, t he Knowing, from t he cursed Sat an, from his coercion,
lures t o arrogance and poems.).''
The four collect ors of t he Sunan recorded t his Hadit h, which At -Tirmidhi considered t he most
famous Hadit h on t his subj ect .
Abu Dawud and Ibn Maj ah recorded t hat Jubayr bin Mut ` im said t hat his fat her said, "When t he
Messenger of Allah st art ed t he prayer, he said,
ユ͡ Β͡ィゲ∠ ャや ラ
͡ ゅ∠トΒzゼャや リ
∠ ョ͡ マ
∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ヶあルま͡ ユz ヰ⊥ ヤzャや»
«ヮ͡ ん͡ ∇ヘル∠ ヱ∠ ヮ͡ ガ
͡ ∇ヘル∠ ヱ∠ ロ͡ ゴ͡ ∇ヨワ∠ ヱ∠
(O Allah! I seek refuge wit h You from t he cursed devil, from his Hamz, Nafkh and Naft h.)
He said, "The Hamz means deat h, t he Nafkh means arrogance, and t he Naft h means poet ry.''
Al-Bukhari recorded t hat Sulayman bin Surad said, "Two men disput ed in t he presence of t he
Prophet while we were sit t ing wit h him. One of t hem was cursing t he ot her fellow and his face
t urned red due t o anger. The Prophet said,
∇ヲャ∠ ∩⊥ギイ
͡ Α∠ ゅ∠ョ ヮ⊥ ∇レハ
∠ ょ
∠ ワ∠ グ∠ ャ∠ ゅ∠ヰャ∠ゅ∠ホ ∇ヲャ∠ る⇔ ヨ∠ ヤ͡ミ∠ ユ⊥ ヤ∠∇ハほ∠ャ∠ ヶあルま͡»
«ユ͡ Β͡ィゲz ャや ラ
͡ ゅ∠ト∇Βゼ z ャや リ∠ ョ͡ ぶ ͡ ゅ͡よ ク⊥ ヲ⊥ハぺ∠ :メ ∠ ゅ∠ホ
(I know of a st at ement which if he said it , will make what he feels disappear, ` I seek refuge
wit h Allah from t he cursed Sat an.') They said t o t he man, ` Do you not hear what t he Messenger
of Allah is saying' He said, ` I am not insane.''' Also, Muslim, Abu Dawud and An-Nasa'i recorded
t his Hadit h.
There are many ot her Hadit hs about seeking refuge wit h Allah. One can find t his subj ect in t he
books on supplicat ion and t he virt ues of right eous, good deeds
び∇グバ͡ わ∠ ∇シゅ∠プぴ
(Then seek refuge.) He said t hat t he Ayah cont ains a command t hat requires implement at ion.
Also, t he Prophet always said t he Ist i` adhah. In addit ion, t he Ist i` adhah wards off t he evil of
Sat an, which is neccessary, t he rule is t hat t he means needed t o implement a requirement of
t he religion is it self also required. And when one says, "I seek refuge wit h Allah from t he cursed
devil.'' Then t his will suffice.
マ
∠ よあ ゲ∠ よ͡ ヴ∠ヘミ∠ ヱ∠ ∀リ⇒∠ト∇ヤシ
⊥ ∇ユヰ͡ ∇Βヤ∠ハ
∠ マ
∠ ャ∠ ザ
∠ ∇Βャ∠ ン͡キゅ∠らハ
͡ ラz ま͡ぴ
びΚ ⇔ Β͡ミヱ∠
(Verily, My servant s (i.e. t he t rue believers of Islamic Monot heism) you have no aut horit y over
t hem. And sufficient is your Lord as a Guardian.) (17:65).
We should st at e here t hat t he believers, whom t he human enemies kill, become mart yrs, while
t hose who fall vict im t o t he inner enemy - Sat an - become bandit s. Furt her, t he believers who
are defeat ed by t he apparent enemy - disbelievers - gain a reward, while t hose defeat ed by
t he inner enemy earn a sin and become misguided. Since Sat an sees man where man cannot
see him, it is befit t ing t hat t he believers seek refuge from Sat an wit h Whom Sat an cannot see.
The Ist i` adhah is a form of drawing closer t o Allah and seeking refuge wit h Him from t he evil of
every evil creat ure.
リ
͡ハ∠ チ͡ゲ∇ハぺ∠ヱ∠ フ
͡ ∇ゲバ⊥ ∇ャゅ͡よ ∇ゲョ⊥ ∇ぺヱ∠ ヲ∠ ∇ヘバ∠ ∇ャや グ͡ カ ⊥ぴ
びリ∠ Β͡ヤヰ͡ ⇒∠イ∇ャや
(Show forgiveness, enj oin what is good, and t urn away from t he foolish (i.e. don't punish
t hem).) (7:199)
This is about dealing wit h human beings. He t hen said in t he same Surah,
ヮ͡ ヤzャゅ͡よ ∇グバ͡ わ∠ ∇シゅ∠プ ∀パ∇ゴ∠ル リ
͡ ⇒∠ト∇Βゼ
z ャや リ
∠ ョ͡ マ∠ レz ビ
∠ ゴ∠ レ∠ Α∠ ゅョz ま͡ヱ∠ ぴ
び ∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨ∠シ ヮ⊥ zルま͡
(And if an evil whisper comes t o you from Shayt an, t hen seek refuge wit h Allah. Verily, He is
Hearing, Knowing (7: 200).)
ゅ∠ヨ͡よ ユ⊥ ヤ∠∇ハぺ∠ リ
⊥ ∇エル∠ る∠ ゃ∠ Βあ ジ
z ャや リ⊥ジ∠ ∇ェぺ∠ ヴ ∠ ワ͡ ヴ͡わャzゅ͡よ ∇ノプ∠ ∇キやぴ
れ
͡ や∠ゴヨ∠ ワ∠ ∇リョ͡ マ ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ゆ あ ケz ∇モホ⊥ ヱ∠ - ラ ∠ ヲ⊥ヘダ
͡ Α∠
びラ ͡ ヱ⊥ゲツ⊥ ∇エΑ∠ ラ∠ぺ ゆ あ ケ∠ マ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ヱ∠ - リ
͡ Β͡ト⇒Βzゼャや
(Repel evil wit h t hat which is bet t er. We are Best -Acquaint ed wit h t he t hings t hey ut t er. And
say: "My Lord! I seek refuge wit h You from t he whisperings (suggest ions) of t he Shayat in
(devils). And I seek refuge wit h You, My Lord! lest t hey should come near me.'' (23:96-98).)
ヴ
∠ ワ͡ ヴ͡わャzゅ͡よ ∇ノプ∠ ∇キや る⊥ ∠ゃΒあ ジ z ャや Ι∠ ヱ∠ る⊥ レ∠ ジ ∠エ∠ ∇ャや ン͡ヲ∠わ∇ジ∠ゎ Ι ∠ ヱ∠ ぴ
ヴ
x ャ͡ヱ∠ ヮ⊥ ルz ほ∠ミ∠ ∀り∠ヱや∠ギ∠ハ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠ マ ∠ レ∠ ∇Βよ∠ ン͡グャzや や∠クみ͡プ∠ リ ⊥ジ ∠ ∇ェぺ∠
べ∠ワゅzボヤ∠Α⊥ ゅ∠ョ∠ヱ ∇やヱ⊥ゲら∠ タ ∠ リ ∠ Α͡グャzや Ι z ま͡ ゅ∠ワゅzボヤ∠Α⊥ ゅ∠ョヱ∠ - ∀ユΒ͡ヨェ ∠
リ
͡ ⇒∠ト∇Βゼ z ャや リ ∠ ョ͡ マ ∠ レz ビ∠ ゴ∠ レ∠Α ゅzョま͡ヱ∠ - ユ∃ Β͡ヌハ ∠ ナ あェ ∠ ヱ⊥ク Ι z ま͡
び ユ⊥ Β͡ヤバ∠ ∇ャや ノ⊥ Β͡ヨジ
z ャや ヲ∠ ワ⊥ ヮ⊥ zルま͡ ヮ͡ ヤzャゅ͡よ ∇グバ͡ わ∠ ∇シゅ∠プ ∀パ∇ゴ∠ル
(The good deed and t he evil deed cannot be equal. Repel (t he evil) wit h one which is bet t er,
t hen verily he, bet ween whom and you t here was enmit y, (will become) as t hough he was a
close friend. But none is grant ed it (t he above qualit y) except t hose who are pat ient and
none is grant ed it except t he owner of t he great port ion (of happiness in t he Hereaft er, i.e.
Paradise and of a high moral charact er) in t his world. And if an evil whisper from Shayt an t ries
t o t urn you away (from doing good), t hen seek refuge in Allah. Verily, He is t he Hearing, t he
Knowing) (41:34-36).
ザ
͡ ∇ルΗ ͡や リ ∠ Β͡ト⇒∠Βセ
∠ や⇔ヱ∂ ギ⊥ ハ
∠ ヴ
y ら͡ ル͡ あモム⊥ ャ͡ ゅ∠レ∇ヤバ∠ ィ
∠ マ∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
メ
͡ ∇ヲボ∠ ∇ャや フ
∠ ゲ⊥ ∇カコ⊥ ヂ
∃ ∇バよ∠ ヴ∠ャま͡ ∇ユヰ⊥ ツ ⊥ ∇バよ∠ ヴ͡ェヲ⊥Α リ あイ ͡ ∇ャや∠ヱ
びや⇔ケヱ⊥ゲビ ⊥
(And so We have appoint ed for every Prophet enemies Shayat in (devils) among mankind and
Jinn, inspiring one anot her wit h adorned speech as a delusion (or by way of decept ion))
(6:112).
In addit ion, t he Musnad by Imam Ahmad records t hat Abu Dharr said t hat t he Messenger of
Allah said,
«リ
あイ
͡ ∇ャや∠ヱ ザ
͡ ∇ルみ͡∇ャや ͡リΒ͡デゅ∠Β∠セ ∇リョ͡ ぶ
͡ ゅ͡よ ∇クヲz バ∠ ゎ∠ ケ∠ ク∠ ゅ∠よ∠ぺ ゅ∠Α»
(O Abu Dharr! Seek refuge wit h Allah from t he devils of mankind and t he Jinns.) Abu Dharr said,
"I asked him , ` Are t here human devils' He said, (Yes.)'' Furt hermore, it is recorded in Sahih
Muslim t hat Abu Dharr said t hat t he Messenger of Allah said,
«キ⊥ ヲ∠ ∇シほ∠∇ャや ょ
⊥ ∇ヤム∠ ∇ャや∠ヱ ケ⊥ ゅ∠ヨエ
͡ ∇ャや∠ヱ り⊥ ぺ∠∇ゲヨ∠ ∇ャや り∠ ゅ∠ヤダ
z ャや ノ⊥ ト
∠ ∇ボΑ∠ »
(The woman, t he donkey and t he black dog int errupt t he prayer (if t hey pass in front of t hose
who do not pray behind a Sut rah, i.e. a barrier).) Abu Dharr said, "I said, ` What is t he
difference bet ween t he black dog and t he red or yellow dog' He said,
«∀ラゅ∠ト∇Βセ
∠ キ⊥ ヲ∠ ∇シほ∠∇ャや ょ
⊥ ∇ヤム∠ ∇ャや»
(The black dog is a devil.).''
Also, Ibn Jarir At -Tabari recorded t hat ` Umar bin Al-Khat t ab once rode a Bert hawn (huge
camel) which st art ed t o proceed arrogant ly. ` Umar kept st riking t he animal, but t he animal
kept walking in an arrogant manner. ` Umar dismount ed t he animal and said, "By Allah! You
have carried me on a Shayt an. I did not come down from it unt il aft er I had felt somet hing
st range in my heart .'' This Hadit h has an aut hent ic chain of narrat ors.
ゅ∠ヰ⇒∠レ∇ヤバ∠ ィ
∠ ヱ∠ ウ
∠ Β͡ら⇒∠ダヨ∠ よ͡ ゅ∠Β∇ルギぁ ャや ∠¬べ∠ヨジ
z ャや ゅzレΑz コ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
びリ͡ Β͡ト⇒∠Βゼ
z ヤあャ ゅ⇔ョヲ⊥ィケ⊥
(And indeed We have adorned t he nearest heaven wit h lamps, and We have made such lamps
Ruj uman (as missiles) t o drive away t he Shayat in (devils)) (67:5).
リ
∠ Α͡ゲヌ
͡ ⇒zレヤ͡ャ ゅ∠ヰ⇒zレΑz コ∠ ヱ∠ ゅ⇔ィヱ⊥ゲよ⊥ ¬͡ ゅ∠ヨジ
z ャや ヴ͡プ ゅ∠レ∇ヤバ∠ ィ ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
リ
͡ ョ∠ Ιz ま͡ - ユ∃ Β͡ィケz リ ∃ ⇒∠ト∇Βセ
∠ あモミ⊥ リ͡ョ ゅ∠ヰ⇒∠レ∇ヌヘ͡ ェ ∠ ヱ∠ -
び ∀リΒ͡らョぁ ∀ゆゅ∠ヰセ ͡ ヮ⊥ バ∠ ら∠ ∇ゎほ∠プ∠ ノ∠ ∇ヨジ
z ャや ベ
∠ ゲ∠ わ∠ ∇シや
(And indeed, We have put t he big st ars in t he heaven and We beaut ified it for t he beholders.
And We have guarded it (near heaven) from every Shayt an Raj im (out cast Shayt an). Except him
(devil) who st eals t he hearing t hen he is pursued by a clear flaming fire.) (15:16-18).
There are several similar Ayat . It was also said t hat Raj im means, t he person who t hrows or
bombards t hings, because t he devil t hrows doubt s and evil t hought s in people's heart s. The first
meaning is more popular and accurat e.
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
(1. In t he Name of Allah, t he Most Gracious, t he Most Merciful.)
The scholars also agree t hat Bismillah is a part of an Ayah in Surat An-Naml (chapt er 27). They
disagree over whet her it is a separat e Ayah before every Surah, or if it is an Ayah, or a part of
an Ayah, included in every Surah where t he Bismillah appears in it s beginning. Ad-Daraqut ni
also recorded a Hadit h from Abu Hurayrah from t he Prophet t hat support s t his Hadit h by Ibn
Khuzaymah. Also, similar st at ement s were at t ribut ed t o ` Ali, Ibn ` Abbas and ot hers.
The opinion t hat Bismillah is an Ayah of every Surah, except Al-Bara'ah (chapt er 9), was
at t ribut ed t o (t he Companions) Ibn ` Abbas, Ibn ` Umar, Ibn Az-Zubayr, Abu Hurayrah and ` Ali.
This opinion was also at t ribut ed t o t he Tabi` in: ` At a', Tawus, Sa` id bin Jubayr, Makhul and Az-
Zuhri. This is also t he view of ` Abdullah bin Al-Mubarak, Ash-Shafi` i, Ahmad bin Hanbal, (in one
report from him) Ishaq bin Rahwayh and Abu ` Ubayd Al-Qasim bin Salam. On t he ot her hand,
Malik, Abu Hanifah and t heir followers said t hat Bismillah is not an Ayah in Al-Fat ihah or any
ot her Surah. Dawud said t hat it is a separat e Ayah in t he beginning of every Surah, not part of
t he Surah it self, and t his opinion was also at t ribut ed t o Ahmad bin Hanbal.
ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ∠ ∇ャや - ユ͡ Β͡ェゲz ャや リ ͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
びリ͡ Αあギャや ュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョ - ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや
(In t he Name of Allah, t he Most Gracious, t he Most Merciful. All praise and t hanks be t o Allah,
t he Lord of all t hat exist s, t he Most Gracious, t he Most Merciful. The Owner of t he Day of
Recompense.)''
Ad-Daraqut ni graded t he chain of narrat ion for t his Hadit h Sahih Furt hermore, Imam Abu
` Abdullah Ash-Shafi` i and Al-Hakim in his Must adrak, recorded t hat Mu` awiyah led t he prayer
in Al-Madinah and did not recit e t he Bismillah. The Muhaj irin who were present at t hat prayer
crit icized t hat . When Mu` awiyah led t he following prayer, he recit ed t he Bismillah aloud.
The Hadit hs ment ioned above provide sufficient proof for t he opinion t hat t he Bismillah is
recit ed aloud. As for t he opposing evidences and t he scient ific analysis of t he narrat ions
ment ioned t heir weaknesses or ot herwise it is not our desire t o discuss t his subj ect at t his
t ime.
Ot her scholars st at ed t hat t he Bismillah should not be recit ed aloud in t he prayer, and t his is
t he est ablished pract ice of t he Four Khalifahs, as well as ` Abdullah bin Mughaffal and several
scholars among t he Tabi` in and lat er generat ions. It is also t he Madhhab (view) of Abu Hanifah,
At h-Thawri and Ahmad bin Hanbal.
Imam Malik st at ed t hat t he Bismillah is not recit ed aloud or silent ly. This group based t heir
view upon what Imam Muslim recorded t hat ` A'ishah said t hat t he Messenger of Allah used t o
st art t he prayer by recit ing t he Takbir (Allahu Akbar; Allah is Great er) and t hen recit e,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
(All praise and t hanks be t o Allah, t he Lord of all t hat exist s.) (Ibn Abi Hat im 1:12).
Also, t he Two Sahihs recorded t hat Anas bin Malik said, "I prayed behind t he Prophet , Abu
Bakr, ` Umar and ` Ut hman and t hey used t o st art t heir prayer wit h,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
(All praise and t hanks be t o Allah, t he Lord of all t hat exist s.)
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
(In t he Name of Allah, t he Most Gracious, t he Most Merciful) whet her in t he beginning or t he
end of t he recit at ion.'' Similar is recorded in t he Sunan books from ` Abdullah bin Mughaffal,
may Allah be pleased wit h him.
These are t he opinions held by t he respect ed Imams, and t heir st at ement s are similar in t hat
t hey agree t hat t he prayer of t hose who recit e Al-Fat ihah aloud or in secret is correct . All t he
favor is from Allah.
ザ
∠ バ͡ ゎ∠ :ろ∠ ∇ヤホ⊥ や∠クま͡ マ
∠ ルzみ͡プ∠ ∩⊥ラゅ∠ト∇Βゼ z ャや ザ∠ バ͡ ゎ∠ :∇モボ⊥ ゎ∠ ゅ∠ャ»
や∠クま͡ヱ∠ ∩⊥ヮわ⊥ ∇ハゲ∠ タ
∠ ヶ͡ゎヲz ボ⊥ よ͡ :メ∠ ゅ∠ホヱ∠ ユ∠ ニ∠ ゅ∠バゎ∠ ∩⊥ラゅ∠ト∇Βゼ z ャや
モ
∠ ∇んョ͡ ゲ∠ Β͡ダΑ∠ ヴわ∠ェ ゲ∠ ビ ∠ ゅ∠ダゎ∠ ぶ ͡ や ユ͡ ∇シゅ͡よ :ろ ∠ ∇ヤホ⊥
«ゆ͡ ゅ∠よグ⊥ ャや
(Do not say, 'Cursed Shayt an,' for if you say t hese words, Sat an becomes arrogant and says,
'Wit h my st rengt h I made him fall.' When you say, 'Bismillah,' Sat an will become as small as a
fly.)
Furt her, An-Nasa'i recorded in his book Al-Yawm wal-Laylah, and also Ibn Marduwyah in his
Tafsir t hat Usamah bin ` Umayr said, "I was riding behind t he Prophet ...'' and he ment ioned t he
rest of t he above Hadit h. The Prophet said in t his narrat ion,
∩͡ろ∇Βら∠ ∇ャゅ∠ミ ラ
∠ ヲ⊥ムΑ∠ ヴzわェ
∠ ユ⊥ ∠ニゅ∠バ∠わ∠Α ヮ⊥ ルzみ͡プ∠ や∠グム∠ ワ ∇モボ⊥ ゎ∠ ゅ∠ャ»
ラ
∠ ヲ⊥ムΑ∠ ヴzわェ ∠ ゲ⊥ ピ∠ ∇ダΑ∠ ヮ⊥ zルみ∠プ ∩͡ぶや ユ͡ ∇ジよ͡ :∇モホ⊥ ∇リム͡ ャ∠ヱ
«る͡ よ∠ ゅ∠よグ⊥ ャゅ∠ミ
(Do not say t hese words, because t hen Sat an becomes larger; as large as a house. Rat her, say,
'Bismillah,' because Sat an t hen becomes as small as a fly.)
The Basmalah is also recommended before one ent ers t he place where he want s t o relieve
himself, t here is a Hadit h concerning t his pract ice. Furt her, Basmalah is recommended at t he
beginning of ablut ion, for Imam Ahmad and t he Sunan compilers recorded t hat Abu Hurayrah,
Sa` id bin Zayd and Abu Sa` id narrat ed from t he Prophet ,
«ヮ͡ ∇Βヤ∠ハ
∠ ぶ
͡ や ユ∠ ∇シや ゲ͡ ミ⊥ ∇グΑ∠ ∇ユャ∠ ∇リヨ∠ ャ͡ ¬∠ ヲ⊥ッヱ⊥ ゅ∠ャ»
(There is no valid ablut ion for he who did not ment ion Allah's Name in it .)
This Hadit h is Hasan (good). Also, t he Basmalah is recommended before eat ing, for Muslim
recorded in his Sahih t hat t he Messenger of Allah said t o ` Umar bin Abi Salamah while he was a
child under his care,
«マ
∠ Β͡ヤΑ∠ ゅzヨョ͡ ∇モミ⊥ ヱ∠ マ
∠ レ͡ Β͡ヨΒ∠ よ͡ ∇モミ⊥ ヱ∠ ぶ
͡ や ユ͡ ∇ジよ͡ ∇モホ⊥ »
(Say Bismillah, eat wit h your right hand and eat from what ever is next t o you.)
Some of t he scholars st at ed t hat Basmalah before eat ing is obligat ory. Basmalah before having
sexual int ercourse is also recommended. The Two Sahihs recorded t hat Ibn ` Abbas said t hat t he
Messenger of Allah said,
ユ͡ ∇ジよ͡ :メ
∠ ゅ∠ホ ヮ⊥ ヤ∠∇ワぺ∠ ヶ
∠ ゎ͡ ∇ほΑ∠ ∇ラぺ∠ キ∠ や∠ケぺ∠ や∠クま͡ ∇ユミ⊥ ギ∠ ェ
∠ ぺ∠ ラ
z ぺ∠ ∇ヲャ∠»
ゅ∠ョ ラ ∠ ゅ∠ト∇Βゼ
z ャや ょ ͡ レあ ィ
∠ ヱ∠ ラ ∠ ゅ∠ト∇Βゼ z ャや ゅ∠レ∇らレあ ィ
∠ zユヰ⊥ ヤ∠ャや ぶ ͡ や
ロ⊥ zゲツ
⊥ Α∠ ∇ユャ∠ ギ∀ ャ∠ヱ∠ ゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ∇ケギz ボ∠ Α⊥ ∇ラま͡ ヮ⊥ ルz み∠プ∩ゅ∠レわ∠ ∇ホコ∠ ケ∠
«や⇔ギよ∠ ぺ∠ ラ⊥ ゅ∠ト∇Βゼ z ャや
(If anyone of you before having sexual relat ions wit h his wife says, 'In t he Name of Allah. O
Allah! Prot ect us from Sat an and also prot ect what you grant us (meaning t he coming offspring)
from Sat an,' and if it is dest ined t hat t hey should have a child t hen, Sat an will never be able t o
harm t hat child.)
ょ
͡ ∇Βピ∠ ∇ャや ユ⊥ ャ͡ゅ∠ハ ヲ∠ ワ⊥ Ι z ま͡ ヮ∠ ⇒∠ャま͡ Ι ∠ ン͡グャzや ヮ⊥ ヤzャや ヲ∠ ワ⊥ ぴ
Ι
∠ ン͡グャzや ヮ⊥ ヤzャや ヲ∠ ワ⊥ - ユ⊥ Β͡ェゲz ャや リ ⊥ ⇒∠ヨ∇ェゲz ャや ヲ∠ ワ⊥ り͡ ギ∠ ⇒∠ヰゼz ャや∠ヱ
リ⊥ ョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ ⇒∠ヤジ
z ャや サ ⊥ ヱぁギボ⊥ ∇ャや マ ⊥ ヤ͡ヨ∠ ∇ャや ヲ∠ ワ⊥ Ι z ま͡ ヮ∠ ⇒∠ャま͡
ゅzヨハ∠ ヮ͡ ヤzャや リ∠ ⇒∠エ∇らシ⊥ ゲ⊥ らあ ム∠ わ∠ ヨ⊥ ∇ャや ケ⊥ ゅzらイ
∠ ∇ャや ゴ⊥ Α͡ゴバ∠ ∇ャや リ
⊥ ヨ͡ ∇Βヰ∠ ヨ⊥ ∇ャや
ヮ⊥ ャ∠ ケ⊥ あヲダ∠ ヨ⊥ ∇ャや ¬⊥ ン͡ケゅ∠ら∇ャや ペ ⊥ ヤ͡⇒∠ガ∇ャや ヮ⊥ zヤャや ヲ∠ ワ⊥ - ラ ∠ ヲ⊥ミゲ͡ ∇ゼΑ⊥
れ
͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ ゅ∠ョ ヮ⊥ ャ∠ ウ ⊥ あらジ
∠ Α⊥ ヴ∠レ∇ジエ ⊥ ∇ャや ¬⊥ べ∠ヨ∇シΙ xや
び ユ⊥ Β͡ムエ ∠ ∇ャや ゴ⊥ Α͡ゴバ∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ チ
͡ ∇ケΙ x や∠ヱ
(He is Allah, beside Whom La ilaha illa Huwa (none has t he right t o be worshipped but He) t he
Knower of t he unseen and t he seen. He is t he Most Gracious, t he Most Merciful. He is Allah,
beside Whom La ilaha illa Huwa, t he King, t he Holy, t he One free from all defect s, t he Giver of
securit y, t he Wat cher over His creat ures, t he Almight y, t he Compeller, t he Supreme. Glory be
t o Allah! (High is He) above all t hat t hey associat e as part ners wit h Him. He is Allah, t he
Creat or, t he Invent or of all t hings, t he Best ower of forms. To Him belong t he Best Names. All
t hat is in t he heavens and t he eart h glorify Him. And He is t he Almight y, t he Wise) (59:22-24).
Hence, Allah ment ioned several of His Names as At t ribut es for His Name Allah. Similarly, Allah
said,
びゅ∠ヰよ͡ ロ⊥ ヲ⊥ハ∇キゅ∠プ ヴ∠レ∇ジエ
⊥ ∇ャや ¬⊥ べ∠ヨ∇シΕ
∠ や ヮ͡ ヤzャ∠ヱぴ
(And (all) t he Most Beaut iful Names belong t o Allah, so call on Him by t hem) (7:180), and,
Also, t he Two Sahihs recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
∇リョ∠ ∩や⇔ギェ
͡ や∠ヱ ゅ∠ャま͡ る⇔ も∠ ゅ͡ョ ∩ゅ⇔ヨ∇シや リ
∠ Β͡バ∇ジゎ͡ ヱ∠ る⇔ バ∠ ∇ジゎ͡ ぶ
͡ ラz ま͡»
«る∠ レzイ
∠ ∇ャや モ
∠カ ∠ キ∠ ゅワ∠ ゅ∠ダ∇ェぺ∠
(Allah has ninet y-nine Names, one hundred minus one, whoever count s (and preserves) t hem,
will ent er Paradise.)
These Names were ment ioned in a Hadit h recorded by At -Tirmidhi and Ibn Maj ah, and t here are
several differences bet ween t hese t wo narrat ions.
ユ∠ ェ
͡ ゲz ャや ろ
⊥ ∇ボヤ∠カ
∠ リ
⊥ ヨ∇ェゲz ャや ゅ∠ル∠ぺ :ヴャゅ∠バゎ∠ ぶ ⊥ や メ ∠ ゅ∠ホ»
ゅ∠ヰヤ∠タ
∠ ヱ∠ ∇リヨ∠ プ∠ ∩ヶ͡ヨ∇シや リ ͡ ョ͡ ゅ⇔ヨ∇シや ゅ∠ヰ∠ャ ろ ⊥ ∇ボボ∠ セ ∠ ヱ∠
«ヮ⊥ わ⊥ ∇バト
∠ ホ∠ ゅヰ∠バト
∠ ホ∠ ∇リョ∠ ヱ∠ ヮ⊥ わ⊥ ∇ヤタ
∠ ヱ∠
(Allah t he Exalt ed said, 'I Am Ar-Rahman. I creat ed t he Raham (womb, i.e. family relat ions) and
derived a name for it from My Name. Hence, whoever keeps it , I will keep t ies t o him, and
whoever severs it , I will sever t ies wit h him.') He t hen said, "This is a t ext t hat indicat es t he
derivat ion.'' He t hen said, "The Arabs denied t he name Ar-Rahman, because of t heir ignorance
about Allah and His at t ribut es.''
Al-Qurt ubi said, "It was said t hat bot h Ar-Rahman and Ar-Rahim have t he same meaning, such
as t he words Nadman and Nadim, as Abu ` Ubayd has st at ed. Abu ` Ali Al-Farisi said, ` Ar-
Rahman, which is exclusively for Allah, is a name t hat encompasses every t ype of mercy t hat
Allah has. Ar-Rahim is what effect s t he believers, for Allah said,
びゅ⇔ヨΒ͡ェケ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よ ラ
∠ ゅ∠ミヱ∠ ぴ
(And He is ever Rahim (merciful) t o t he believers.)' (33:43) Also, Ibn ` Abbas said - about Ar-
Rahman and Ar-Rahim, ` They are t wo soft names, one of t hem is soft er t han t he ot her
(meaning it carries more implicat ions of mercy).'''
Ibn Jarir said; As-Surri bin Yahya At -Tamimi narrat ed t o me t hat ` Ut hman bin Zufar relat ed
t hat Al-` Azrami said about Ar-Rahman and Ar-Rahim, "He is Ar-Rahman wit h all creat ion and Ar-
Rahim wit h t he believers.'' Hence. Allah's st at ement s,
びリ
⊥ ⇒∠ヨ∇ェゲz ャや ス
͡ ∇ゲバ∠ ∇ャや ヴ∠ヤハ
∠ ン∠ヲわ∠ ∇シや zユを⊥ ぴ
(Then He rose over (Ist awa) t he Throne (in a manner t hat suit s His maj est y), Ar-Rahman)
(25:59),) and,
び ン∠ヲ∠わ∇シや ス
͡ ∇ゲバ∠ ∇ャや ヴ∠ヤハ
∠ リ
⊥ ⇒∠ヨ∇ェゲz ャやぴ
(Ar-Rahman (Allah) rose over (Ist awa) t he (Might y) Throne (in a manner t hat suit s His
maj est y).) (20:5)
Allah t hus ment ioned t he Ist awa - rising over t he Throne - along wit h His Name Ar-Rahman, t o
indicat e t hat His mercy encompasses all of His creat ion. Allah also said,
びゅ⇔ヨΒ͡ェケ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よ ラ
∠ ゅ∠ミヱ∠ ぴ
(And He is ever Rahim (merciful) t o t he believers), t hus encompassing t he believers wit h His
Name Ar-Rahim. They said, "This t est ifies t o t he fact t hat Ar-Rahman carries a broader scope of
meanings pert aining t o t he mercy of Allah wit h His creat ion in bot h lives. Meanwhile, Ar-Rahim
is exclusively for t he believers.'' Yet , we should ment ion t hat t here is a supplicat ion t hat reads,
«ゅ∠ヨヰ⊥ ヨ∠ Β͡ェケ∠ ヱ∠ り͡ ゲ∠ カ
͡ べ∇ャや∠ヱ ゅ∠Β∇ルギぁ ャや リ
∠ ヨ∇ェケ∠ »
(The Rahman and t he Rahim of t his life and t he Hereaft er)
Allah's Name Ar-Rahman is exclusively His. For inst ance, Allah said,
∇やヲ⊥ハ∇ギゎ∠ ゅzョ ゅ6Α∠ぺ リ
∠ ⇒∠ヨ∇ェゲz ャや ∇やヲ⊥ハ∇キや ヱ͡ ぺ∠ ヮ∠ ヤzャや ∇やヲ⊥ハ∇キや モ
͡ ホ⊥ ぴ
びヴ∠レ∇ジエ ⊥ ∇ャや ¬∠ べ∠ヨ∇シΙ
x や ヮ⊥ ヤ∠プ∠
(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by what ever name you invoke
Him (it is t he same), for t o Him belong t he Best Names) (17:110),) and,
ゅレ∠ ∇ヤバ∠ ィ
∠ ぺ∠ べ∠レ͡ヤシ
⊥ ケぁ リ͡ョ マ
∠ ヤ͡∇らホ∠ リ͡ョ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ ∇リョ∠ ∇モゃ∇シや∠ヱぴ
びラ∠ ヱ⊥ギら∠ ∇バΑ⊥ る⇔ ヰ∠ ャ͡や∠¬ リ
͡ ⇒∠ヨ∇ェゲz ャや ラ
͡ ヱ⊥キ リ͡ョ
(And ask (O Muhammad ) t hose of Our Messengers whom We sent before you: "Did We ever
appoint alihah (gods) t o be worshipped besides Ar-Rahman (Most Gracious, Allah)'') (43:45).
Furt her, when Musaylimah t he Liar called himself t he Rahman of Yamamah, Allah made him
known by t he name ` Liar' and exposed him. Hence, whenever Musaylimah is ment ioned, he is
described as ` t he Liar'. He became an example for lying among t he resident s of t he cit ies and
villages and t he resident s of t he desert s, t he bedouins.
Therefore, Allah first ment ioned His Name - Allah - t hat is exclusively His and described t his
Name by Ar-Rahman, which no one else is allowed t o use, j ust as Allah said,
Only Musaylimah and t hose who followed his misguided ways described Musaylimah by Ar-
Rahman.
As for Allah's Name Ar-Rahim, Allah has described ot hers by it . For inst ance, Allah said,
ゅョ∠ ヮ͡ ∇Βヤ∠ハ
∠ ∀ゴΑ͡ゴ∠ハ ∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ ∀メヲ⊥シ∠ケ ∇ユミ⊥ ¬∠ べ∠ィ ∇ギボ∠ ャ∠ぴ
び ∀ユΒ͡ェケz ∀フヱ⊥¬∠ケ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よ ∇ユム⊥ ∇Βヤ∠ハ
∠ ∀ゾΑ͡ゲェ
∠ ∇ユわぁ レ͡ ハ
∠
(Verily, t here has come unt o you a Messenger (Muhammad ) from amongst yourselves (i.e.
whom you know well). It grieves him t hat you should receive any inj ury or difficult y. He
(Muhammad ) is anxious over you (t o be right ly guided) for t he believers (he is) kind (full of
pit y), and Rahim (merciful)) (9:128).
Allah has also described some of His creat ion using some of His ot her Names. For inst ance,
Allah said,
͡ヮΒ͡ヤ∠わ∇らルz ァ
∃ ゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁ リ͡ョ リ ∠ ⇒∠ジル͡Ηや ゅ∠レ∇ボ∠ヤ∠カ ゅzル͡まぴ
び や⇔ゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ
∠ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠
(Verily, We have creat ed man from Nut fah (drops) of mixed semen (sexual discharge of man
and woman), in order t o t ry him, so We made him hearer (Sami` ) and seer (Basir) (76:2).
In conclusion, t here are several of Allah's Names t hat are used as names for ot hers besides
Allah. Furt her, some of Allah's Names are exclusive for Allah alone, such as Allah, Ar-Rahman,
Al-Khaliq (t he Creat or), Ar-Raziq (t he Sust ainer), and so fort h.
Hence, Allah st art ed t he Tasmiyah (meaning, ` In t he Name of Allah, Most Gracious Most
Merciful') wit h His Name, Allah, and described Himself as Ar-Rahman, (Most Gracious) which is
soft er and more general t han Ar-Rahim. The most honorable Names are ment ioned first , j ust as
Allah did here.
A Hadit h narrat ed by Umm Salamah st at ed t hat t he recit at ion of t he Messenger of Allah was
slow and clear, let t er by let t er,
ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ∠ ∇ャや - ユ͡ Β͡ェゲz ャや リ ͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
びリ͡ Αあギャや ュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョ - ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや
(In t he Name of Allah, t he Most Gracious, t he Most Merciful. All t he praises and t hanks be t o
Allah, t he Lord of all t hat exist s. The Most Gracious, t he Most Merciful. The Owner of t he Day
of Recompense) (1:1-4).
And t his is how a group of scholars recit e it . Ot hers connect ed t he recit at ion of t he Tasmiyah
t o Al-Hamd.
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
(2. Al-Hamd be t o Allah, t he Lord of all t hat exist s.)
An-Nasa'i also recorded t his Hadit h. Furt hermore, Abu ` Isa At -Tirmidhi, An-Nasa'i and Ibn Maj ah
recorded t hat Musa bin Ibrahim bin Kat hir relat ed t hat Talhah bin Khirash said t hat Jabir bin
` Abdullah said t hat t he Messenger of Allah said,
¬͡ ゅ∠ハギぁ ャや モ
⊥ツ
∠ ∇プぺ∠ヱ∠ ∩⊥ぶや ゅzャま͡ ヮ∠ ャ͡ま ゅ∠ャ ゲ͡ ∇ミグあ ャや モ
⊥ツ
∠ ∇プぺ∠»
«ぶ͡キギ⊥ ∇ヨエ
∠ ∇ャや
(The best Dhikr (remembering Allah) is La ilaha illallah and t he best supplicat ion is Al-Hamdu
Lillah.)
At -Tirmidhi said t hat t his Hadit h is Hasan Gharib. Also, Ibn Maj ah recorded t hat Anas bin Malik
said t hat t he Messenger of Allah said,
ゅ∠ヨ∠ミ ギ⊥ ∇ヨエ
∠ ∇ャや マ ∠ ャ∠ ゆあ ケ∠ ゅ∠Α:メ ∠ ゅ∠ホ ぶ͡ や キ͡ ゅ∠らハ
͡ ∇リョ͡ や⇔ギ∇らハ ∠ ラ z ま͡»
∇ろヤ∠ツ∠ バ∠ プ∠ .マ ∠ ル͡ ゅ∠ト∇ヤシ
⊥ ユ͡ Β͡ヌハ ∠ ヱ∠ マ∠ ヰ͡ ∇ィヱ∠ メ ͡ ゅ∠ヤイ ∠ ャ͡ ヶ͡ピら∠ ∇レΑ∠
ぶ
͡ や ヴ∠ャま͡ や∠ギバ͡ ダ ∠ プ∠ ゅ∠ヰル͡ ゅ∠らわ⊥ ∇ムΑ∠ ブ
∠ ∇Βミ∠ ゅ∠Αケ͡ ∇ギΑ∠ ∇ユヤ∠プ∠ リ ͡ ∇Βム∠ ヤ∠ヨ∠ ∇ャゅ͡よ
ブ
∠ ∇Βミ∠ ヵ͡ケ∇ギル∠ ゅ∠ャ る⇔ ャ∠ゅ∠ボョ∠ メ ∠ ゅ∠ホ ∇ギホ∠ や⇔ギ∇らハ∠ ラ z ま͡ ゅ∠レよz ケ∠ ゅ∠Α :ゅ∠ャゅ∠ボプ∠
や∠クゅ∠ョ :ロ⊥ ギ⊥ ∇らハ
∠ メ ∠ ゅ∠ホ ゅ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヲ∠ ワ⊥ ヱ∠ ∩⊥ぶや メ ∠ ゅ∠ホ ∩ゅ∠ヰら⊥ わ⊥ ∇ムル∠
ゅ∠Α ギ⊥ ∇ヨエ
∠ ∇ャや マ ∠ ャ∠ :メ ∠ ゅ∠ホ ヮ⊥ zルま͡ ゆ あ ケ∠ ゅ∠Α :ゅ∠ャゅ∠ホ ∨ヵ͡ギ∇らハ ∠ メ ∠ ゅ∠ホ
.マ
∠ ル͡ ゅ∠ト∇ヤシ
⊥ ユ͡ Β͡ヌハ
∠ ヱ∠ マ∠ ヰ͡ ∇ィヱ∠ メ
͡ ゅ∠ヤイ
∠ ャ͡ ヶ͡ピら∠ ∇レΑ∠ ゅ∠ヨミ∠ ゆ
あ ケ∠
ヴzわェ
∠ ∩ヵ͡ギ∇らハ ∠ メ ∠ ゅ∠ホ ゅ∠ヨミ∠ ゅ∠ワゅ∠らわ⊥ ∇ミや :ゅ∠ヨヰ⊥ ∠ャ ぶ⊥ や メ ∠ ゅ∠ボプ∠
«.ゅ∠ヰよ͡ ヮ͡ Α͡ゴ∇ィほ∠プ∠ ヶ͡ルゅ∠ボ∇ヤΑ∠
(A servant of Allah once said, ` O Allah! Yours is t he Hamd t hat is suit able for t he grace of Your
Face and t he great ness of Your Supreme Aut horit y.' The t wo angels were confused as t o how t o
writ e t hese words. They ascended t o Allah and said, ` O our Lord! A servant has j ust ut t ered a
st at ement and we are unsure how t o record it for him.' Allah said while having more knowledge
in what His servant has said, 'What did My servant say' They said, ` He said, ` O Allah! Yours is
t he Hamd t hat is suit able for t he grace of Your Face and t he great ness of Your Supreme
Aut horit y.' Allah said t o t hem, ` Writ e it as My servant has said it , unt il he meet s Me and t hen I
shall reward him for it .)
ポ
∠ ギ͡ Β∠ よ͡ ヱ∠ ∩⊥ヮヤぁミ⊥ マ
⊥ ∇ヤヨ⊥ ∇ャや マ∠ ャ∠ヱ∠ ∩⊥ヮヤぁミ⊥ ギ⊥ ∇ヨエ ∠ ∇ャや マ ∠ ャ∠ ユz ヰ⊥ ヤzャや»
«ヮ⊥ ぁヤミ⊥ ゲ⊥ ∇ョほ∠∇ャや ノ⊥ ィ
∠ ∇ゲΑ⊥ マ
∠ ∇Βャ∠ま͡ヱ∠ ∩⊥ヮヤぁミ⊥ ゲ⊥ ∇Βガ∠ ∇ャや
(O Allah! All of Al-Hamd is due t o You, You own all t he ownership, all t ypes of good are in Your
Hand and all affairs belong t o You.)
ゆ
ぁ ケ∠ メ ∠ ゅ∠ホ - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ ぁ ケ∠ ゅ∠ョヱ∠ ラ
⊥ ∇ヲハ∠ ∇ゲプ͡ メ ∠ ゅ∠ホぴ
びリ∠ Β͡レホ͡ ヲぁョ ∇ユわ⊥ レ⊥ミ ラ͡ま べ∠ヨヰ⊥ レ∠ ∇Βよ∠ ゅ∠ョヱ∠ チ
͡ ∇ケΙ
x や∠ヱ れ͡ ヲ∠ ⇒∠ヨジz ャや
(Fir` awn (Pharaoh) said: "And what is t he Lord of t he ` Alamin'' Musa (Moses) said: "The Lord of
t he heavens and t he eart h, and all t hat is bet ween t hem, if you seek t o be convinced wit h
cert aint y'') (26:23-24).
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャやぴ
(3. Ar-Rahman (t he Most Gracious), Ar-Rahim (t he Most Merciful)). Allah said next ,
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャやぴ
(Ar-Rahman (t he Most Gracious), Ar-Rahim (t he Most Merciful)) We explained t hese Names in
t he Basmalah. Al-Qurt ubi said, "Allah has described Himself by ` Ar-Rahman, Ar-Rahim' aft er
saying ` t he Lord of t he Alamin', so His st at ement here includes a warning, and t hen an
encouragement . Similarly, Allah said,
ラ
z ぺ∠ヱ∠ - ユ⊥ Β͡ェゲz ャや ケ⊥ ヲ⊥ヘピ∠ ∇ャや ゅ∠ル∠ぺ ヴあルぺ∠ ン͡キゅ∠らハ ͡ ∇¬ヴあらル∠ ぴ
び ユ⊥ Β͡ャΙ
xやゆ
⊥ や∠グバ∠ ∇ャや ヲ∠ ワ⊥ ヴ͡よや∠グハ
∠
(Declare (O Muhammad ) unt o My servant s, t hat t ruly, I am t he Oft -Forgiving, t he Most
Merciful. And t hat My t orment is indeed t he most painful t orment .) (15:49-50) Allah said,
Hence, Rabb cont ains a warning while Ar-Rahman Ar-Rahim encourages. Furt her, Muslim
recorded in his Sahih t hat t he Messenger of Allah said,
ノ∠ ヨ͡ デ
∠ ゅ∠ョ る͡ よ∠ ヲ⊥ボバ⊥ ∇ャや リ
∠ ョ͡ ぶ͡ や ギ∠ ∇レハ ͡ ゅ∠ョ リ⊥ ョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ ヤ∠∇バΑ∠ ∇ヲャ∠»
リ∠ ョ͡ ぶ͡ や ギ∠ ∇レハ͡ ゅ∠ョ ゲ⊥ プ͡ ゅ∠ム∇ャや ユ⊥ ヤ∠∇バΑ∠ ∇ヲャ∠ヱ∠ ∩∀ギェ ∠ ぺ∠ ヮ͡ わ͡ レz ィ
∠ ヶ͡プ
«ギ∀ ェ
∠ ぺ∠ ヮ͡ わ͡ ヨ∠ ∇ェケ∠ ∇リョ͡ テ∠ レ∠ ホ∠ ゅ∠ョ る͡ ヨ∠ ∇ェゲz ャや
(If t he believer knew what punishment Allah has, none would have hope in acquiring His
Paradise, and if t he disbeliever knew what mercy Allah has, none will lose hope of earning His
earning.)
びリ
͡ Αあギャや ュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョぴ
(4. The Owner of t he Day of Recompense.)
Ι
z ま͡ ∠ラヲ⊥ヨヤz∠ム∠わ∠Α Ι
z ゅ⇔ヘ∂ タ
∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ ゥ⊥ ヱぁゲャや ュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ぴ
び ゅ⇔よや∠ヲタ
∠ メ ∠ ゅ∠ホヱ∠ リ ⊥ ⇒∠ヨ∇ェゲz ャや ヮ⊥ ャ∠ ラ
∠ ク͡ ぺ∠ ∇リョ∠
(The Day t hat Ar-Ruh (Jibril (Gabriel) or anot her angel) and t he angels will st and fort h in rows,
t hey will not speak except him whom t he Most Gracious (Allah) allows, and he will speak what
is right .) (78:38),
Ι
z ま͡ ノ⊥ ヨ∠ ∇ジゎ∠ Κ
∠ プ∠ リ
͡ ⇒∠ヨ∇ェゲz ヤ͡ャ れ
⊥ や∠ヲ∇タΕ
∠や ろ
͡ バ∠ ゼ
∠カ∠ ヱ∠ ぴ
びゅ⇔ジ∇ヨワ∠
(And all voices will be humbled for t he Most Gracious (Allah), and not hing shall you hear but
t he low voice of t heir foot st eps.)(20:108), and,
ヴ
x ボ͡ セ
∠ ∇ユヰ⊥ ∇レヨ͡ プ∠ ヮ͡ ル͡ ∇クみ͡よ͡ Ι
z ま͡ ∀ザ∇ヘ∠ル ユ⊥ ヤzム∠ ゎ∠ Ι
∠ れ
͡ ∇ほΑ∠ ュ∠ ∇ヲΑ∠ ぴ
び ギ∀ Β͡バシ∠ ヱ∠
(On t he Day when it comes, no person shall speak except by His (Allah's) leave. Some among
t hem will be wret ched and (ot hers) blessed) (11:105).
Ad-Dahhak said t hat Ibn ` Abbas comment ed, "Allah says, ` On t hat Day, no one owns anyt hing
t hat t hey used t o own in t he world.'''
サ
⊥ ヱぁギボ⊥ ∇ャや マ
⊥ ヤ͡ヨ∠ ∇ャや ヲ∠ ワ⊥ Ι
z ま͡ ∠ヮ⇒∠ャ͡ま Ι
∠ ン͡グャzや ヮ⊥ ヤzャや ヲ∠ ワ⊥ ぴ
びユ⊥ ⇒∠ヤジ
z ャや
(He is Allah, beside Whom La ilaha illa Huwa, t he King, t he Holy, t he One free from all defect s)
(59:23).
Also, t he Two Sahihs recorded Abu Hurayrah saying t hat t he Prophet said,
ポ
͡ ゅ∠ヤ∇ョほ∠∇ャや マ
͡ ヤ͡ヨ∠ よ͡ ヴzヨジ
∠ ゎ∠ ∀モィ
⊥ ∠ケ ぶ
͡ や ギ∠ ∇レハ
͡ ユ∃ ∇シや ノ⊥ レ∠ ∇カぺ∠»
«ぶ ⊥ や ゅzャま͡ マ
∠ ャ͡ゅ∠ョ ゅ∠ャヱ∠
(The most despicable name t o Allah is a person who calls himself t he king of kings, while t here
are no owners except Allah.)
As for calling someone ot her t han Allah a king in t his life, 3-24). :23NNA
Allah is t he True Owner (Malik) (of everyt hing and everyone). Allah said,
サ
⊥ ヱぁギボ⊥ ∇ャや マ
⊥ ヤ͡ヨ∠ ∇ャや ヲ∠ ワ⊥ Ι
z ま͡ ∠ヮ⇒∠ャ͡ま Ι
∠ ン͡グャzや ヮ⊥ ヤzャや ヲ∠ ワ⊥ ぴ
びユ⊥ ⇒∠ヤジ
z ャや
(He is Allah, beside Whom La ilaha illa Huwa, t he King, t he Holy, t he One free from all defect s)
(59:23).
Also, t he Two Sahihs recorded Abu Hurayrah saying t hat t he Prophet said,
ポ
͡ ゅ∠ヤ∇ョほ∠∇ャや マ
͡ ヤ͡ヨ∠ よ͡ ヴzヨジ
∠ ゎ∠ ∀モィ
⊥ ∠ケ ぶ
͡ や ギ∠ ∇レハ
͡ ユ∃ ∇シや ノ⊥ レ∠ ∇カぺ∠»
«ぶ ⊥ や ゅzャま͡ マ
∠ ャ͡ゅ∠ョ ゅ∠ャヱ∠
(The most despicable name t o Allah is a person who calls himself t he king of kings, while t here
are no owners except Allah.)
Also t he Two Sahihs recorded t hat t he Messenger of Allah said,
As for calling someone ot her t han Allah a king in t his life, t hen it is done as a figure of speech.
For inst ance, Allah said,
びゅ⇔ムヤ͡ョ∠ れ
∠ ヲ⊥ャゅ∠デ ∇ユム⊥ ャ∠ ゑ
∠ バ∠ よ∠ ∇ギホ∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Indeed Allah appoint ed Talut (Saul) as a king over you.) (2:247),
«り͡ ゲz シ
͡ ほ∠∇ャや ヴ∠ヤハ
∠ ポ
͡ ヲ⊥ヤヨ⊥ ∇ャや モ
⊥ ∇んョ͡ »
(Just like kings reclining on t heir t hrones)
The Meaning of Ad-Din
びペ
zエ∠ ∇ャや ユ⊥ ヰ⊥ レ∠ Α͡キ ヮ⊥ zヤャや ユ⊥ ヰ͡ Βあプヲ∠ Α⊥ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(On t hat Day Allah will pay t hem t he (Dinahum) recompense (of t heir deeds) in full) (24:25),
and,
びラ
∠ ヲ⊥レΑ͡ギ∠ヨ∠ャ ゅzル¬͡ ぺ∠ぴ
(Shall we indeed (be raised up) t o receive reward or punishment (according t o our deeds))
(37:53). A Hadit h st at ed,
«れ
͡ ヲ∠ヨ∇ャや ギ∠ ∇バよ∠ ゅ∠ヨャ͡ モ
∠ ヨ͡ ハ
∠ ヱ∠ ヮ⊥ ジ
∠ ∇ヘル∠ ラ
∠ や∠キ ∇リョ∠ ザ
⊥ あΒム∠ ∇ャや»
(The wise person is he who reckons himself and works for (his life) aft er deat h.) meaning, he
holds himself account able. Also, ` Umar said, "Hold yourself account able before you are held
account able, weigh yourselves before you are weighed, and be prepared for t he biggest
gat hering before He Whose knowledge encompasses your deeds,
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(5. You we worship, and You we ask for help.) (1:5)
The Merit of stating the Object of the Action before the Doer of the
Act, and the Merit of these Negations
You...'', means, we worship You alone and none else, and rely on You alone and none else. This
is t he perfect form of obedience and t he ent ire religion is implied by t hese t wo ideas. Some of
t he Salaf said, Al-Fat ihah is t he secret of t he Qur'an, while t hese words are t he secret of Al-
Fat ihah,
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(5. You we worship, and You we ask for help from.)
The first part is a declarat ion of innocence from Shirk (polyt heism), while t he second negat es
having any power or st rengt h, displaying t he recognit ion t hat all affairs are cont rolled by Allah
alone. This meaning is reit erat ed in various inst ances in t he Qur'an. For inst ance, Allah said,
ゅzヨ∠ハ モ
∃ ヘ͡ ⇒∠ピよ͡ マ
∠ よぁ ケ∠ ゅ∠ョヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ∇モミz ヲ∠ ゎ∠ ヱ∠ ロ⊥ ∇ギら⊥ ∇ハゅ∠プぴ
び∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ
(So worship Him (O Muhammad ) and put your t rust in Him. And your Lord is not unaware of
what you (people) do.) (11:123),
ロ⊥ ∇グガ
͡ zゎゅ∠プ ヲ∠ ワ⊥ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι
∠ ゆ
͡ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱ ベ
͡ ゲ͡ ∇ゼヨ∠ ∇ャや ゆぁ ケz ぴ
びΚ ⇔ Β͡ミヱ∠
((He alone is) t he Lord of t he east and t he west ; La ilaha illa Huwa (none has t he right t o be
worshipped but He).
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship, and You we ask for help from).
We should ment ion t hat in t his Ayah, t he t ype of speech here changes from t he t hird person t o
direct speech by using t he Kaf in t he st at ement Iyyaka (You). This is because aft er t he servant
praised and t hanked Allah, he st ands before Him, addressing Him direct ly;
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship, and You we ask for help from).
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship, and You we ask for help from).
We should ment ion t hat in t his Ayah, t he t ype of speech here changes from t he t hird person t o
direct speech by using t he Kaf in t he st at ement Iyyaka (You). This is because aft er t he servant
praised and t hanked Allah, he st ands before Him, addressing Him direct ly;
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅΑz ま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship, and You we ask for help from).
«ゆ
͡ ゅ∠わム͡ ∇ャや る͡ エ
∠ ゎ͡ ゅ∠ヘよ͡ ∇ぺゲ∠ ∇ボΑ∠ ∇ユャ∠ ∇リヨ∠ ャ͡ り∠ ゅ∠ヤタ
∠ ゅ∠ャ»
(There is no valid prayer for whoever does not recit e Al-Fat ihah of t he Book.)
Also, it is recorded in Sahih Muslim t hat Abu Hurayrah said t hat t he Messenger of Allah said,
リ
∠ ∇Βよ∠ ヱ∠ ヶ͡レ∇Βよ∠ り∠ ゅ∠ヤダ
z ャや ろ ⊥ ∇ヨジ ∠ ホ∠ : ヴ∠ャゅ∠バゎ∠ ヮ⊥ zヤャや メ
⊥ ヲ⊥ボΑ∠ »
ヵ͡ギ∇らバ∠ ャ͡ ゅ∠ヰヘ⊥ ∇ダル͡ ヱ∠ ヶ͡ャ ゅ∠ヰヘ⊥ ∇ダレ͡ プ∠ ∩͡リ∇Βヘ∠ ∇ダル͡ ヵ͡ギ∇らハ ∠
:ギ⊥ ∇らバ∠ ∇ャや メ∠ ゅ∠ホ や∠クま͡ ∩∠メほ∠シ
∠ ゅ∠ョ ヵ͡ギ∇らバ∠ ャ͡ヱ∠
ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ヮ⊥ zヤャや ラ z ま͡ ュ͡ ∇ヲΑ∠ リ∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ ∂ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ∠ ∇ャや»
ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ヴ∠ヤハ ∠ ∀り∠ヲ⇒∠ゼ͡ビ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ヮ⊥ zヤャや ∇やヱ⊥ゲヘ∠ ミ∠
∇ユヰ͡ ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ¬へ∠ヲシ ∠ ヮ⊥ zヤャや ラ ∠ ヲ⊥ボヘ͡ レ⊥Α
∇ユヰ͡ バ͡ ∇ヨシ
∠ ょ ͡ ∇Βピ∠ ∇ャゅ͡よ ヮ⊥ zヤャや ラ ∠ ヲ⊥レホ͡ ヲ⊥Α ∇ユワ⊥ ∇ケグ͡ レ⊥ゎ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥
リ
∠ Β͡ボわz ヨ⊥ ∇ヤャ∂ ヮ⊥ ヤzャや ∇ュぺ∠ ュ͡ ∇ヲΑ∠ ∇ユワ⊥ ∇ケグ͡ レ⊥ゎ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥
∇やヱ⊥ゲヘ∠ ミ∠ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ヮ⊥ zヤャや ラz ま͡ ラ∠ ヲレ⊥ ョ͡ ∇ぽΑ⊥ ヮ⊥ ヤzャや べ∠ヨよ͡ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥
«ユ͡ Β͡ェゲz ャや リ ͡ ⇒∠ヨ∇ェゲz ャや ゆ ͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ヮ⊥ zヤャや
:メ
∠ ゅ∠ホ や∠クみ∠プ ヵ͡ギ∇らハ
∠ ヶ
z ヤ∠ハ
∠ ヴレ∇をぺ∠ :ぶ
⊥ やメ
∠ ゅ∠ホ ∩
や∠クま͡ヱ∠ ∩ヵ͡ギ∇らハ
∠ ヶ͡ルギ∠ イ
z ョ∠ :ぶ
⊥ やメ
∠ ゅ∠ホ ∩び リ
͡ Αあギャや ュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョぴ
:メ∠ ゅ∠ホ
リ
∠ ∇Βよ∠ ヱ∠ ヶ͡レ∇Βよ∠ や∠グワ :メ
∠ ゅ∠ホ ∩び リ ⊥ Βバ͡ わ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
:メ
∠ ゅ∠ホ や∠クみ͡プ∠ ∩∠メほ∠シ∠ ゅ∠ョ ヵ͡ギ∇らバ∠ ャ͡ヱ∠ ∩ヵ͡ギ∇らハ ∠
び ユ∠ Β͡ボわ∠ ∇ジヨ⊥ ∇ャや ヅ
∠ や∠ゲダ
あ ャや ゅ∠ル͡ギ∇ワやぴ
ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ろ ∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ∠ や∠ゲタ ͡ ぴ
ヵ͡ギ∇らバ∠ ャ͡ヱ∠ ∩ヵ͡ギ∇らバ∠ ャ͡ や∠グワ :メ ∠ ゅ∠ホ ∩び リ∠ Βあャべzツャや Ι ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠
«メ ∠ ほ∠シ
∠ ゅ∠ョ
(Allah said, ` I divided t he prayer int o t wo halves bet ween Myself and My servant , one half is for
Me and one half for My servant . My servant shall have what he asks for.' When t he servant says,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ケ∠ ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
(All praise and t hanks be t o Allah, t he Lord of all t hat exist s.), Allah says, ` My servant has
praised Me.' When t he servant says,
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャやぴ
(The Most Gracious, t he Most Merciful), Allah says, ` My servant has praised Me.' When t he
servant says,
びリ
͡ Αあギャや ュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョぴ
(The Owner of t he Day of Recompense), Allah says, ` My servant has glorified Me.' If t he servant
says,
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship, and You we ask for help), Allah says, ` This is bet ween Me and My servant ,
and My servant shall have what he asked.' If t he servant says,
ろ
∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ
∠ や∠ゲタ͡ - ユ∠ Β͡ボわ∠ ∇ジヨ⊥ ∇ャや ヅ
∠ や∠ゲダ
あ ャや ゅ∠ル͡ギ∇ワやぴ
びリ ∠ Βあャべzツャや Ι ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠
(Guide us t o t he st raight pat h. The pat h of t hose on whom You have best owed Your grace, not
(t hat ) of t hose who have earned Your anger, nor of t hose who went ast ray), Allah says, ` This is
for My servant , and My servant shall have what he asked.')
Tawhid Al-Uluhiyyah
Ad-Dahhak narrat ed t hat Ibn ` Abbas said,
びギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship) means, "It is You whom we single out , Whom we fear and Whom we hope in,
You alone, our Lord,
Tawhid Ar-Rububiyyah
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ぴ
(And You we ask for help from), t o obey you and in all of our affairs.'' Furt her, Qat adah said
t hat t he Ayah,
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship, and You we ask for help from) "Cont ains Allah's command t o us t o perform
sincere worship for Him and t o seek His aid concerning all of our affairs.'' Allah ment ioned,
びギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅzΑま͡ぴ
(You we worship) before,
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅzΑま͡ヱ∠ ぴ
(And You we ask for help from), because t he obj ect ive here is t he worship, while Allah's help is
t he t ool t o implement t his obj ect ive. Cert ainly, one first t akes care of t he most import ant
aspect s and t hen what is less import ant , and Allah knows best .
an ` Abd
Allah called His Messenger an ` Abd (servant ) when He ment ioned sending down His Book, t he
Prophet 's involvement in invit ing t o Him, and when ment ioning t he Isra' (overnight j ourney from
Makkah t o Jerusalem and t hen t o heaven), and t hese are t he Prophet 's most honorable
missions. Allah said,
びょ
∠ ⇒∠わム͡ ∇ャや ロ͡ ギ͡ ∇らハ
∠ ヴ∠ヤハ
∠ メ
∠ ゴ∠ ∇ルぺ∠ ン͡グャzや ヮ͡ ヤzャ͡ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
(All praise and t hanks be t o Allah, Who has sent down t o His servant (Muhammad ) t he Book
(t he Qur'an)) (18:1),
びロ⊥ ヲ⊥ハ∇ギΑ∠ ヮ͡ ヤzャや ギ⊥ ∇らハ
∠ ュ∠ ゅ∠ホ ゅ∠ヨャz ヮ⊥ ルz ぺ∠ヱ∠ ぴ
(And when t he servant of Allah (Muhammad ) st ood up invoking Him (his Lord Allah in
prayer)), (72:19) and,
びΚ
⇔ ∇Βャ∠ ロ͡ ギ͡ ∇らバ∠ よ͡ ン∠ゲ∇シぺ∠ ン͡グャzや ラ
∠ ゅエ
∠ ∇らシ
⊥ぴ
(Glorified (and Exalt ed) be He (Allah) (above all t hat t hey associat e wit h Him) Who t ook His
servant (Muhammad ) for a j ourney by night ) (17:1).
«メ
∠ ほ∠シ
∠ ゅ∠ョ ヵ͡ギ∇らバ∠ ャ͡ヱ∠ ∩ヵ͡ギ∇らバ∠ ャ͡ ゅ∠ヰヘ⊥ ∇ダル͡ ヱ∠ ヶ͡ャ ゅ∠ヰヘ⊥ ∇ダレ͡ プ∠ »
(One half for Myself and one half for My servant , and My servant shall have what he asked.)
This is t he best met hod for seeking help, by first praising t he one whom help is sought from and
t hen asking for His aid, and help for one's self, and for his Muslim bret hren by saying.
び ユ∠ Β͡ボわ∠ ∇ジヨ⊥ ∇ャや ヅ
∠ や∠ゲダ
あ ャや ゅ∠ル͡ギ∇ワやぴ
(Guide us t o t he st raight pat h.)
This met hod is more appropriat e and efficient in bringing about a posit ive answer t o t he pleas,
and t his is why Allah recommended t his bet t er met hod.
Asking for help may t ake t he form of conveying t he condit ion of t he person who is seeking help.
For inst ance, t he Prophet Moses said,
び∀ゲΒ͡ボ∠プ ゲ∃ ∇Βカ
∠ ∇リョ͡ ヴ
z ャ∠ま͡ ろ
∠ ∇ャゴ∠ ル∠ぺ べ∠ヨャ͡ ヴあルま͡ ゆ
あ ケ∠ ぴ
(My Lord! Truly, I am in need of what ever good t hat You best ow on me!) (28:24).
Also, one may first ment ion t he at t ribut es of whoever is being asked, such as what Dhun-Nun
said,
びリ
∠ Β͡ヨヤ͡⇒zヌャや リ
∠ ョ͡ ろ
⊥ レ⊥ミ ヴあルま͡ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ ろ
∠ ル∠ぺ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι
zぴ
(La ilaha illa Ant a (none has t he right t o be worshipped but You (O Allah)), Glorified (and
Exalt ed) be You (above all t hat t hey associat e wit h You)! Truly, I have been of t he wrongdoers)
(21:87).
Furt her, one may praise Him wit hout ment ioning what he needs. The Meaning of Guidance
ment ioned in t he Surah
The guidance ment ioned in t he Surah implies being direct ed and guided t o success. Allah said,
びリ
͡ Α∠ギ∇イレz ャや ヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ヱ∠ ぴ
(And shown him t he t wo ways (good and evil)) (90:10), means, ` We explained t o him t he pat hs
of good and evil.' Also, Allah said,
びユ͡ Β͡エイ
∠ ∇ャや ヅ
͡ ゲ∠ タ
͡ ヴ∠ャま͡ ∇ユワ⊥ ヱ⊥ギ∇ワゅ∠プぴ
(And lead t hem on t o t he way of flaming Fire (Hell)) (37:23). Similarly, Allah said,
Imam Ahmad recorded in his Musnad t hat An-Nawwas bin Sam` an said t hat t he Prophet said,
The answer t o t hese quest ions is t hat if it were not a fact t hat t he believer needs t o keep
asking for guidance day and night , Allah would not have direct ed him t o invoke Him t o acquire
t he guidance. The servant needs Allah t he Exalt ed every hour of his life t o help him remain
firm on t he pat h of guidance and t o make him even more firm and persist ent on it . The servant
does not have t he power t o benefit or harm himself, except by Allah's permission. Therefore,
Allah direct ed t he servant t o invoke Him const ant ly, so t hat He provides him wit h His aid and
wit h firmness and success. Indeed, t he happy person is he whom Allah guides t o ask of Him.
This is especially t he case if a person urgent ly needs Allah's help day or night . Allah said,
リ͡ョ ゅ∠レ∠ャ ∇ょワ∠ ヱ∠ ゅ∠レわ∠ ∇Αギ∠ ワ∠ ∇クま͡ ギ∠ ∇バよ∠ ゅ∠レよ∠ ヲ⊥ヤホ⊥ ∇パゴ͡ ゎ⊥ Ι ∠ ゅ∠レよz ケ∠ ぴ
びゆ ⊥ ゅzワヲ∠ ∇ャや ろ∠ ル∠ぺ マ ∠ ルz ま͡ る⇔ ヨ∠ ∇ェケ∠ マ
∠ ル⊥ギャz
(Our Lord! Let not our heart s deviat e (from t he t rut h) aft er You have guided us, and grant us
mercy from You. Truly, You are t he Best ower.) (3:8). Hence,
ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ろ
∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ∠ や∠ゲタ ͡ ぴ
びリ ∠ Βあャべzツャや Ι ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠
(7. The way of t hose upon whom You have best owed Your grace, not (t hat ) of t hose who
earned Your anger, nor of t hose who went ast ray).
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ろ
∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ
∠ や∠ゲタ
͡ ぴ
(The way of t hose upon whom You have best owed Your grace) defines t he pat h. ` Those upon
whom Allah has best owed His grace' are t hose ment ioned in Surat An-Nisa' (chapt er 4), when
Allah said,
ユ∠ バ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ノ∠ ョ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ メ
∠ ヲ⊥シゲz ャや∠ヱ ヮ∠ ヤzャや ノ͡ ト ͡ Α⊥ リ∠ョヱ∠ ぴ
¬͡ へ∠ギヰ∠ ゼ ぁ ャや∠ヱ リ ∠ Β͡ボΑあギダ
あ ャや∠ヱ リ ∠ ΒあΒら͡ レz ャや リ
∠ ョあ ユ͡ヰ∇Βヤ∠ハ∠ ヮ⊥ zヤャや
モ⊥ ∇ツヘ∠ ∇ャや マ ∠ ャ͡ク - ゅ⇔ボΒ͡プケ∠ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺ リ ∠ジ ⊥ェ
∠ ヱ∠ リ
∠ Β͡エヤ͡⇒zダャやヱ∠
び ゅ⇔ヨΒ͡ヤハ∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ ヮ͡ ヤzャや リ
∠ ョ͡
(And whoever obeys Allah and t he Messenger (Muhammad ), t hen t hey will be in t he company
of t hose on whom Allah has best owed His grace, t he Prophet s, t he Siddiqin (t he t ruly fait hful),
t he mart yrs, and t he right eous. And how excellent t hese companions are! Such is t he bount y
from Allah, and Allah is sufficient t o know) (4:69-70).
Allah's st at ement ,
びリ
∠ Βあャべzツャや Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ぴ
(Not (t he way) of t hose who earned Your anger, nor of t hose who went ast ray) meaning guide
us t o t he st raight pat h, t he pat h of t hose upon whom you have best owed Your grace, t hat is,
t he people of guidance, sincerit y and obedience t o Allah and His Messengers. They are t he
people who adhere t o Allah's commandment s and refrain from commit t ing what He has
prohibit ed. But , help us t o avoid t he pat h of t hose whom Allah is angry wit h, whose int ent ions
are corrupt , who know t he t rut h, yet deviat e from it . Also, help us avoid t he pat h of t hose who
were led ast ray, who lost t he t rue knowledge and, as a result , are wandering in misguidance,
unable t o find t he correct pat h. Allah assert ed t hat t he t wo pat hs He described here are bot h
misguided when He repeat ed t he negat ion ` not '. These t wo pat hs are t he pat hs of t he
Christ ians and Jews, a fact t hat t he believer should beware of so t hat he avoids t hem. The pat h
of t he believers is knowledge of t he t rut h and abiding by it . In comparison, t he Jews
abandoned pract icing t he religion, while t he Christ ians lost t he t rue knowledge. This is why
` anger' descended upon t he Jews, while being described as ` led ast ray' is more appropriat e of
t he Christ ians. Those who know, but avoid implement ing t he t rut h, deserve t he anger, unlike
t hose who are ignorant . The Christ ians want t o seek t he t rue knowledge, but are unable t o find
it because t hey did not seek it from it s proper resources.
This is why t hey were led ast ray. We should also ment ion t hat bot h t he Christ ians and t he Jews
have earned t he anger and are led ast ray, but t he anger is one of t he at t ribut es more
part icular of t he Jews. Allah said about t he Jews,
びヮ͡ ∇Βヤ∠ハ
∠ ょ
∠ ツ
͡ ビ
∠ ヱ∠ ヮ⊥ ヤzャや ヮ⊥ レ∠ バ∠ ャz リ∠ョぴ
(Those (Jews) who incurred t he curse of Allah and His wrat h) (5:60).
The at t ribut e t hat t he Christ ians deserve most is t hat of being led ast ray, j ust as Allah said
about t hem,
リ∠ハ ∇やヲぁヤッ
∠ ヱ∠ や⇔ゲΒ͡んミ∠ ∇やヲぁヤッ
∠ ぺ∠ヱ∠ モ
⊥ ∇らホ∠ リ͡ョ ∇やヲぁヤッ
∠ ∇ギホ∠ ぴ
びモ͡ Β͡らジ
z ャや ¬͡ へ∠ヲシ
∠
(Who went ast ray before and who misled many, and st rayed (t hemselves) from t he right pat h)
(5:77).
There are several Hadit hs and report s from t he Salaf on t his subj ect . Imam Ahmad recorded
t hat ` Adi bin Hat im said, "The horsemen of t he Messenger of Allah seized my pat ernal aunt and
some ot her people. When t hey brought t hem t o t he Messenger of Allah , t hey were made t o
st and in line before him. My aunt said, ` O Messenger of Allah! The support er is far away, t he
offspring have st opped coming and I am an old woman, unable t o serve. Grant me your favor,
may Allah grant you His favor.' He said, ` Who is your support er' She said, ` Adi bin Hat im.' He
said, ` The one who ran away from Allah and His Messenger' She said, ` So, t he Prophet freed
me.' When t he Prophet came back, t here was a man next t o him, I t hink t hat he was ` Ali, who
said t o her, ` Ask him for a means of t ransport at ion.' She asked t he Prophet , and he ordered
t hat she be given an animal.
'' ` Adi t hen said, "Lat er on, she came t o me and said, ` He (Muhammad ) has done a favor t hat
your fat her (who was a generous man) would never have done. So and-so person came t o him
and he grant ed him his favor, and so-and-so came t o him and he grant ed him his favor.' So I
went t o t he Prophet and found t hat some women and children were gat hering wit h him, so
close t hat I knew t hat he was not a king like Kisra (King of Persia) or Caesar. He said, ` O ` Adi!
What made you run away, so t hat La ilaha illallah is not proclaimed Is t here a deit y wort hy of
worship except Allah What made you run away, so t hat Allahu Akbar (Allah is t he Great er) is
not proclaimed Is t here anyt hing Great er t han Allah' I proclaimed my Islam and I saw his face
radiat e wit h pleasure and he said:
リ
∠ Β͡ャゅzツャや ラ
z ま͡ ヱ∠ キ⊥ ヲ⊥ヰΒ∠ ∇ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ゆ
∠ ヲ⊥ツ∇ピヨ∠ ∇ャや ラ
z ま͡»
«ン∠ケゅ∠ダレz ャや
(Those who have earned t he anger are t he Jews and t hose who are led ast ray are t he
Christ ians.)''
This Hadit h was also collect ed by At -Tirmidhi who said t hat it is Hasan Gharib.
Also, when Zayd bin ` Amr bin Nufayl went wit h some of his friends - before Islam - t o Ash-Sham
seeking t he t rue religion, t he Jews said t o him, "You will not become a Jew unless you carry a
share of t he anger of Allah t hat we have earned.'' He said, "I am seeking t o escape Allah's
anger.'' Also, t he Christ ians said t o him, "If you become one of us you will carry a share in
Allah's discont ent .'' He said, "I cannot bear it .'' So he remained in his pure nat ure and avoided
worshipping t he idols and t he polyt heist ic pract ices. He became neit her a Jew, nor Christ ian.
As for his companions, t hey became Christ ians because t hey found it more pure t han Judaism.
Waraqah bin Nawfal was among t hese people unt il Allah guided him by t he hand of His Prophet ,
when he was sent as Prophet , and Waraqah believed in t he revelat ion t hat was sent t o t he
Prophet may Allah be pleased wit h him.
The Summary of Al-Fatihah
The honorable Surah Al-Fat ihah cont ains seven Ayat including t he praise and t hanks of Allah,
glorifying Him and praising Him by ment ioning His most Beaut iful Names and most high
At t ribut es. It also ment ions t he Hereaft er, which is t he Day of Resurrect ion, and direct s Allah's
servant s t o ask of Him, invoking Him and declaring t hat all power and st rengt h comes from
Him. It also calls t o t he sincerit y of t he worship of Allah alone, singling Him out in His divinit y,
believing in His perfect ion, being free from t he need of any part ners, having no rivals nor
equals. Al-Fat ihah direct s t he believers t o invoke Allah t o guide t hem t o t he st raight pat h,
which is t he t rue religion, and t o help t hem remain on t hat pat h in t his life, and t o pass over
t he act ual Sirat (bridge over hell t hat everyone must pass over) on t he Day of Judgment . On
t hat Day, t he believers will be direct ed t o t he gardens of comfort in t he company of t he
Prophet s, t he t rut hful ones, t he mart yrs and t he right eous. Al-Fat ihah also encourages
performing good deeds, so t hat t he believers will be in t he company of t he good-doers on t he
Day of Resurrect ion. The Surah also warns against following t he pat hs of misguidance, so t hat
one does not end up being gat hered wit h t hose who indulge in sin, on t he Day of Resurrect ion,
including t hose who have earned t he anger and t hose who were led ast ray.
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ろ
∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ
∠ や∠ゲタ
͡ ぴ
(The way of t hose upon whom you have best owed Your grace), when He ment ioned His favor.
On ment ioning anger, Allah said,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ぴ
(Not (t hat ) of t hose who earned Your anger), wit hout ment ioning t he subj ect , alt hough it is He
Who has sent down t he anger on t hem, j ust as Allah st at ed in anot her Ayah,
びユ͡ヰ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや ょ
∠ ツ
͡ ビ
∠ ゅ⇔ョ∇ヲホ∠ ∇や∇ヲャzヲ∠ ゎ∠ リ
∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
(Have you (O Muhammad ) not seen t hose (hypocrit es) who t ake as friends a people upon whom
is t he wrat h of Allah (i.e. Jews)) (58:14).
Also, Allah relat es t he misguidance of t hose who indulged in it , alt hough t hey were j ust ly
misguided according t o Allah's appoint ed dest iny. For inst ance, Allah said,
ヮ⊥ ャ∠ ギ∠ イ
͡ ゎ∠ リ∠ヤプ∠ ∇モヤ͡∇ツΑ⊥ リ∠ョヱ∠ ギ͡ わ∠ ∇ヰヨ⊥ ∇ャや ヲ∠ ヰ⊥ プ∠ ヮ⊥ zヤャや ギ͡ ∇ヰΑ∠ リ∠ョぴ
びや⇔ギセ͡ ∇ゲョぁ ゅ6Βャ͡ヱ∠
(He whom Allah guides, he is t he right ly-guided; but he whom He sends ast ray, for him you will
find no Wali (guiding friend) t o lead him (t o t he right pat h)) (18:17)
and,
ヴ͡プ ∇ユワ⊥ ケ⊥ グ∠ Α∠ ヱ∠ ヮ⊥ ャ∠ ヵ
∠ キ͡ ゅ∠ワ Κ
∠ プ∠ ヮ⊥ zヤャや モ
͡ ヤ͡∇ツΑ⊥ リ∠ョぴ
びラ ∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ レ͡ ⇒∠Β∇ピデ
⊥
(Whomsoever Allah sends ast ray, none can guide him; and He let s t hem wander blindly in t heir
t ransgression) (7:186).
These and several ot her Ayat t est ify t o t he fact t hat Allah alone is t he One Who guides and
misguides, cont rary t o t he belief of t he Qadariyyah sect , who claimed t hat t he servant s choose
and creat e t heir own dest iny. They rely on some unclear Ayat avoiding what is clear and
cont radict s t heir desires. Theirs, is t he met hod of t he people who follow t heir lust , desire and
wickedness. An aut hent ic Hadit h narrat ed,
マ
∠ ゃ͡ ャヱ⊥ほプ∠ ヮ⊥ ∇レョ͡ ヮ∠ よ∠ ゅ∠ゼゎ∠ ゅ∠ョ ラ
∠ ヲ⊥バら͡ わz Α∠ リ
∠ Α͡グャzや ユ⊥ わ⊥ ∇Αぺ∠ケ∠ や∠クま͡»
«∇ユワ⊥ ヱ⊥ケグ∠ ∇ェゅ∠プ ぶ⊥ や ヴzヨシ ∠ リ ∠ Α͡グャzや
(When you see t hose who follow what is not so clear in it (t he Qur'an), t hen t hey are t hose
whom Allah has ment ioned (refer t o 3:7). Hence, avoid t hem.)
ヮ∠ ら∠ ⇒∠ゼゎ∠ ゅ∠ョ ラ
∠ ヲ⊥バら͡ わz Β∠ プ∠ ∀ヒ∇Α∠コ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴプ リ ∠ Α͡グャzや ゅzョほ∠プ∠ ぴ
びヮ͡ ヤ͡Α͡ヱ∇ほゎ∠ ¬∠ べ∠ピわ͡ ∇よや∠ヱ る͡ レ∠ ∇わヘ͡ ∇ャや ¬∠ べ∠ピわ͡ ∇よや ヮ⊥ ∇レョ͡
(So as for t hose in whose heart s t here is a deviat ion (from t he t rut h) t hey follow t hat which is
not ent irely clear t hereof, seeking Al-Fit nah (polyt heism and t rials), and seeking for it s hidden
meanings)(3:7).
Verily, no innovat or in t he religion could ever rely on any aut hent ic evidence in t he Qur'an t hat
t est ifies t o his innovat ion. The Qur'an came t o dist inguish bet ween t rut h and falsehood, and
guidance and misguidance. The Qur'an does not cont ain any discrepancies or cont radict ions,
because it is a revelat ion from t he Most Wise, Wort hy of all praise.
Saying Amin
It is recommended t o say Amin aft er finishing t he recit at ion of Al-Fat ihah. Amin means, "O
Allah! Accept our invocat ion.'' The evidence t hat saying Amin is recommended is cont ained in
what Imams Ahmad, Abu Dawud and At -Tirmidhi recorded, t hat Wa'il bin Huj r said, "I heard t he
Messenger of Allah recit e,
びリ
∠ Βあャべzツャや Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ぴ
(Not (t hat ) of t hose who earned Your anger, nor of t hose who went ast ray), and he said ` Amin'
ext ending it wit h his voice.''
Abu Dawud's narrat ion added, "Raising his voice wit h it .'' At -Tirmidhi t hen comment ed t hat t his
Hadit h is Hasan and was also narrat ed from ` Ali and Ibn Mas` ud. Also, Abu Hurayrah narrat ed
t hat whenever t he Messenger of Allah would recit e,
びリ
∠ Βあャべzツャや Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ぴ
(Not (t he way) of t hose who earned Your anger, nor of t hose who went ast ray), He would say
Amin unt il t hose who were behind him in t he first line could hear him.
Abu Dawud and Ibn Maj ah recorded t his Hadit h wit h t he addit ion, "Then t he Masj id would shake
because of (t hose behind t he Prophet ) recit ing Amin.'' Also, Ad-Daraqut ni recorded t his Hadit h
and comment ed t hat it is Hasan.
Furt her, Bilal narrat ed t hat he said, "O Messenger of Allah! Do not finish saying Amin before I
can j oin you.'' This was recorded by Abu Dawud.
In addit ion, Abu Nasr Al-Qushayri narrat ed t hat Al-Hasan and Ja` far As-Sadiq st ressed t he ` m'
in Amin.
Saying Amin is recommended for t hose who are not praying (when recit ing Al-Fat ihah) and is
st rongly recommended for t hose who are praying, whet her alone or behind t he Imam. The Two
Sahihs recorded t hat t he Messenger of Allah said,
ヮ⊥ レ⊥ Β͡ョ∇ほゎ∠ ペ
∠ プ∠ や∠ヱ ∇リョ∠ ヮ⊥ ルz み͡プ∠ ∩やヲ⊥レョあ ほ∠プ∠ ュ⊥ ゅ∠ョみ͡∇ャや リ ∠ ョz ぺ∠ や∠クま͡»
«ヮ͡ ら͡ ∇ルク∠ ∇リョ͡ ュ∠ ギz ボ∠ ゎ∠ ゅ∠ョ ヮ⊥ ャ∠ ゲ∠ ヘ͡ ビ
⊥ る͡ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャや リ
∠ Β͡ョ∇ほゎ∠
(When t he Imam says, ' Amin', t hen say, 'Amin', because whoever says, Amin' wit h t he angels,
his previous sins will be forgiven.)
Muslim recorded t hat t he Messenger of Allah said,
It was said t hat t he Hadit h t alks about bot h t he angels and t he Muslims saying Amin at t he
same t ime. The Hadit h also refers t o when t he Amins said by t he angels and t he Muslims are
equally sincere (t hus bringing about forgiveness).
Furt her, it is recorded in Sahih Muslim t hat Abu Musa relat ed t o t he Prophet t hat he said,
In addit ion, At -Tirmidhi said t hat ` Amin' means, "Do not disappoint our hope'', while t he
maj orit y of scholars said t hat it means. "Answer our invocat ion.''
Also, in his Musnad, Imam Ahmad recorded t hat ` A'ishah said t hat when t he Jews were
ment ioned t o him, t he Messenger of Allah said,
ゅ∠ルヱ⊥ギジ
⊥ ∇エΑ∠ ゅ∠ヨミ∠ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ ∠ ゅ∠ルヱ⊥ギジ ⊥ ∇エΑ∠ ∇リャ∠ ユ⊥ヰルz ま͡»
∩ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰ∠ャ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ バ∠ ヨ⊥ イ⊥ ∇ャや ヴ∠ヤハ
∠
ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰャ∠ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ ヤ∠∇らボ͡ ∇ャや ヴ∠ヤ∠ハ∠ヱ
«リ
∠ Β͡ョへ :ュ͡ ゅ∠ョみ͡∇ャや ブ
∠ ∇ヤカ
∠ ゅ∠レャ͡∇ヲホ∠ ヴ∠ヤ∠ハ∠ヱ
(They will not envy us for anyt hing more t han t hey envy us for Friday which we have been
guided t o, while t hey were led ast ray from it , and for t he Qiblah which we were guided t o,
while t hey were led ast ray from it , and for our saying ` Amin' behind t he Imam.)
Also, Ibn Maj ah recorded t his Hadit h wit h t he wording,
ヴ∠ヤハ
∠ ∇ユム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ
∠ キ⊥ ヲ⊥ヰΒ∠ ∇ャや ユ⊥ ム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ»
«リ ͡ Β͡ョ∇ほわz ャや∠ヱ ュ͡ ゅ∠ヤジ
z ャや
(The Jews have never envied you more t han for your saying t he Salam (Islamic greet ing) and for
saying Amin.) rgiveness). veneooA ? Furt her, it is recorded in Sahih Muslim t hat Abu Musa
relat ed t o t he Prophet t hat he said,
In addit ion, At -Tirmidhi said t hat ` Amin' means, "Do not disappoint our hope'', while t he
maj orit y of scholars said t hat it means. "Answer our invocat ion.''
Also, in his Musnad, Imam Ahmad recorded t hat ` A'ishah said t hat when t he Jews were
ment ioned t o him, t he Messenger of Allah said,
ゅ∠ルヱ⊥ギジ
⊥ ∇エΑ∠ ゅ∠ヨミ∠ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ ∠ ゅ∠ルヱ⊥ギジ ⊥ ∇エΑ∠ ∇リャ∠ ユ⊥ヰルz ま͡»
∩ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰ∠ャ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ バ∠ ヨ⊥ イ⊥ ∇ャや ヴ∠ヤハ
∠
ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰャ∠ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ ヤ∠∇らボ͡ ∇ャや ヴ∠ヤ∠ハ∠ヱ
«リ
∠ Β͡ョへ :ュ͡ ゅ∠ョみ͡∇ャや ブ
∠ ∇ヤカ
∠ ゅ∠レャ͡∇ヲホ∠ ヴ∠ヤ∠ハ∠ヱ
(They will not envy us for anyt hing more t han t hey envy us for Friday which we have been
guided t o, while t hey were led ast ray from it , and for t he Qiblah which we were guided t o,
while t hey were led ast ray from it , and for our saying ` Amin' behind t he Imam.)
ヴ∠ヤハ
∠ ∇ユム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ
∠ キ⊥ ヲ⊥ヰΒ∠ ∇ャや ユ⊥ ム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ»
«リ ͡ Β͡ョ∇ほわz ャや∠ヱ ュ͡ ゅ∠ヤジ
z ャや
(The Jews have never envied you more t han for your saying t he Salam (Islamic greet ing) and for
saying Amin.)
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ろ
∠ ∇ヨバ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ヅ
∠ や∠ゲタ
͡ ぴ
(The way of t hose upon whom you have best owed Your grace), when He ment ioned His favor.
On ment ioning anger, Allah said,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ぴ
(Not (t hat ) of t hose who earned Your anger), wit hout ment ioning t he subj ect , alt hough it is He
Who has sent down t he anger on t hem, j ust as Allah st at ed in anot her Ayah,
びユ͡ヰ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや ょ
∠ ツ
͡ ビ
∠ ゅ⇔ョ∇ヲホ∠ ∇や∇ヲャzヲ∠ ゎ∠ リ
∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
(Have you (O Muhammad ) not seen t hose (hypocrit es) who t ake as friends a people upon whom
is t he wrat h of Allah (i.e. Jews)) (58:14).
Also, Allah relat es t he misguidance of t hose who indulged in it , alt hough t hey were j ust ly
misguided according t o Allah's appoint ed dest iny. For inst ance, Allah said,
ヮ⊥ ャ∠ ギ∠ イ
͡ ゎ∠ リ∠ヤプ∠ ∇モヤ͡∇ツΑ⊥ リ∠ョヱ∠ ギ͡ わ∠ ∇ヰヨ⊥ ∇ャや ヲ∠ ヰ⊥ プ∠ ヮ⊥ zヤャや ギ͡ ∇ヰΑ∠ リ∠ョぴ
びや⇔ギセ͡ ∇ゲョぁ ゅ6Βャ͡ヱ∠
(He whom Allah guides, he is t he right ly-guided; but he whom He sends ast ray, for him you will
find no Wali (guiding friend) t o lead him (t o t he right pat h)) (18:17)
and,
ヴ͡プ ∇ユワ⊥ ケ⊥ グ∠ Α∠ ヱ∠ ヮ⊥ ャ∠ ヵ
∠ キ͡ ゅ∠ワ Κ
∠ プ∠ ヮ⊥ zヤャや モ
͡ ヤ͡∇ツΑ⊥ リ∠ョぴ
びラ ∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ レ͡ ⇒∠Β∇ピデ
⊥
(Whomsoever Allah sends ast ray, none can guide him; and He let s t hem wander blindly in t heir
t ransgression) (7:186).
These and several ot her Ayat t est ify t o t he fact t hat Allah alone is t he One Who guides and
misguides, cont rary t o t he belief of t he Qadariyyah sect , who claimed t hat t he servant s choose
and creat e t heir own dest iny. They rely on some unclear Ayat avoiding what is clear and
cont radict s t heir desires. Theirs, is t he met hod of t he people who follow t heir lust , desire and
wickedness. An aut hent ic Hadit h narrat ed,
マ
∠ ゃ͡ ャヱ⊥ほプ∠ ヮ⊥ ∇レョ͡ ヮ∠ よ∠ ゅ∠ゼゎ∠ ゅ∠ョ ラ
∠ ヲ⊥バら͡ わz Α∠ リ
∠ Α͡グャzや ユ⊥ わ⊥ ∇Αぺ∠ケ∠ や∠クま͡»
«∇ユワ⊥ ヱ⊥ケグ∠ ∇ェゅ∠プ ぶ⊥ や ヴzヨシ ∠ リ ∠ Α͡グャzや
(When you see t hose who follow what is not so clear in it (t he Qur'an), t hen t hey are t hose
whom Allah has ment ioned (refer t o 3:7). Hence, avoid t hem.)
ヮ∠ ら∠ ⇒∠ゼゎ∠ ゅ∠ョ ラ
∠ ヲ⊥バら͡ わz Β∠ プ∠ ∀ヒ∇Α∠コ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴプ リ ∠ Α͡グャzや ゅzョほ∠プ∠ ぴ
びヮ͡ ヤ͡Α͡ヱ∇ほゎ∠ ¬∠ べ∠ピわ͡ ∇よや∠ヱ る͡ レ∠ ∇わヘ͡ ∇ャや ¬∠ べ∠ピわ͡ ∇よや ヮ⊥ ∇レョ͡
(So as for t hose in whose heart s t here is a deviat ion (from t he t rut h) t hey follow t hat which is
not ent irely clear t hereof, seeking Al-Fit nah (polyt heism and t rials), and seeking for it s hidden
meanings)(3:7).
Verily, no innovat or in t he religion could ever rely on any aut hent ic evidence in t he Qur'an t hat
t est ifies t o his innovat ion. The Qur'an came t o dist inguish bet ween t rut h and falsehood, and
guidance and misguidance. The Qur'an does not cont ain any discrepancies or cont radict ions,
because it is a revelat ion from t he Most Wise, Wort hy of all praise.
Saying Amin
It is recommended t o say Amin aft er finishing t he recit at ion of Al-Fat ihah. Amin means, "O
Allah! Accept our invocat ion.'' The evidence t hat saying Amin is recommended is cont ained in
what Imams Ahmad, Abu Dawud and At -Tirmidhi recorded, t hat Wa'il bin Huj r said, "I heard t he
Messenger of Allah recit e,
びリ
∠ Βあャべzツャや Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ぴ
(Not (t hat ) of t hose who earned Your anger, nor of t hose who went ast ray), and he said ` Amin'
ext ending it wit h his voice.''
Abu Dawud's narrat ion added, "Raising his voice wit h it .'' At -Tirmidhi t hen comment ed t hat t his
Hadit h is Hasan and was also narrat ed from ` Ali and Ibn Mas` ud. Also, Abu Hurayrah narrat ed
t hat whenever t he Messenger of Allah would recit e,
びリ
∠ Βあャべzツャや Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
͡ ヲ⊥ツ∇ピヨ∠ ∇ャや ゲ͡ ∇Βビ
∠ぴ
(Not (t he way) of t hose who earned Your anger, nor of t hose who went ast ray), He would say
Amin unt il t hose who were behind him in t he first line could hear him.
Abu Dawud and Ibn Maj ah recorded t his Hadit h wit h t he addit ion, "Then t he Masj id would shake
because of (t hose behind t he Prophet ) recit ing Amin.'' Also, Ad-Daraqut ni recorded t his Hadit h
and comment ed t hat it is Hasan.
Furt her, Bilal narrat ed t hat he said, "O Messenger of Allah! Do not finish saying Amin before I
can j oin you.'' This was recorded by Abu Dawud.
In addit ion, Abu Nasr Al-Qushayri narrat ed t hat Al-Hasan and Ja` far As-Sadiq st ressed t he ` m'
in Amin.
Saying Amin is recommended for t hose who are not praying (when recit ing Al-Fat ihah) and is
st rongly recommended for t hose who are praying, whet her alone or behind t he Imam. The Two
Sahihs recorded t hat t he Messenger of Allah said,
ヮ⊥ レ⊥ Β͡ョ∇ほゎ∠ ペ
∠ プ∠ や∠ヱ ∇リョ∠ ヮ⊥ ルz み͡プ∠ ∩やヲ⊥レョあ ほ∠プ∠ ュ⊥ ゅ∠ョみ͡∇ャや リ ∠ ョz ぺ∠ や∠クま͡»
«ヮ͡ ら͡ ∇ルク∠ ∇リョ͡ ュ∠ ギz ボ∠ ゎ∠ ゅ∠ョ ヮ⊥ ャ∠ ゲ∠ ヘ͡ ビ
⊥ る͡ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャや リ
∠ Β͡ョ∇ほゎ∠
(When t he Imam says, ' Amin', t hen say, 'Amin', because whoever says, Amin' wit h t he angels,
his previous sins will be forgiven.)
It was said t hat t he Hadit h t alks about bot h t he angels and t he Muslims saying Amin at t he
same t ime. The Hadit h also refers t o when t he Amins said by t he angels and t he Muslims are
equally sincere (t hus bringing about forgiveness).
Furt her, it is recorded in Sahih Muslim t hat Abu Musa relat ed t o t he Prophet t hat he said,
:やヲ⊥ャヲ⊥ボプ∠ ∩∠リΒあャゅzツャや ゅ∠ャヱ∠ : ュ∠ ゅ∠ョみ͡∇ャや ヶ͡レバ∠Α メ ∠ ゅ∠ホ や∠クま͡»
«ぶ⊥ や ユ⊥ ム⊥ ∇らイ
͡ Α⊥ ∩∠リΒ͡ョへ
(When t he Imam says, ` Walad-dallin', say, ` Amin' and Allah will answer your invocat ion.)
In addit ion, At -Tirmidhi said t hat ` Amin' means, "Do not disappoint our hope'', while t he
maj orit y of scholars said t hat it means. "Answer our invocat ion.''
Also, in his Musnad, Imam Ahmad recorded t hat ` A'ishah said t hat when t he Jews were
ment ioned t o him, t he Messenger of Allah said,
ゅ∠ルヱ⊥ギジ
⊥ ∇エΑ∠ ゅ∠ヨミ∠ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ ∠ ゅ∠ルヱ⊥ギジ ⊥ ∇エΑ∠ ∇リャ∠ ユ⊥ヰルz ま͡»
∩ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰ∠ャ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ バ∠ ヨ⊥ イ⊥ ∇ャや ヴ∠ヤハ
∠
ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰャ∠ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ ヤ∠∇らボ͡ ∇ャや ヴ∠ヤ∠ハ∠ヱ
«リ
∠ Β͡ョへ :ュ͡ ゅ∠ョみ͡∇ャや ブ
∠ ∇ヤカ
∠ ゅ∠レャ͡∇ヲホ∠ ヴ∠ヤ∠ハ∠ヱ
(They will not envy us for anyt hing more t han t hey envy us for Friday which we have been
guided t o, while t hey were led ast ray from it , and for t he Qiblah which we were guided t o,
while t hey were led ast ray from it , and for our saying ` Amin' behind t he Imam.)
ヴ∠ヤハ
∠ ∇ユム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ
∠ キ⊥ ヲ⊥ヰΒ∠ ∇ャや ユ⊥ ム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ»
«リ ͡ Β͡ョ∇ほわz ャや∠ヱ ュ͡ ゅ∠ヤジ
z ャや
(The Jews have never envied you more t han for your saying t he Salam (Islamic greet ing) and for
saying Amin.) rgiveness). veneooA ? Furt her, it is recorded in Sahih Muslim t hat Abu Musa
relat ed t o t he Prophet t hat he said,
Also, in his Musnad, Imam Ahmad recorded t hat ` A'ishah said t hat when t he Jews were
ment ioned t o him, t he Messenger of Allah said,
ゅ∠ルヱ⊥ギジ
⊥ ∇エΑ∠ ゅ∠ヨミ∠ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ ∠ ゅ∠ルヱ⊥ギジ ⊥ ∇エΑ∠ ∇リャ∠ ユ⊥ヰルz ま͡»
∩ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰ∠ャ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ バ∠ ヨ⊥ イ⊥ ∇ャや ヴ∠ヤハ
∠
ゅ∠ヰ∇レハ
∠ やヲぁヤッ∠ ヱ∠ ゅ∠ヰャ∠ ぶ ⊥ や ゅ∠ルや∠ギワ∠ ヶ͡わャzや る͡ ヤ∠∇らボ͡ ∇ャや ヴ∠ヤ∠ハ∠ヱ
«リ
∠ Β͡ョへ :ュ͡ ゅ∠ョみ͡∇ャや ブ
∠ ∇ヤカ
∠ ゅ∠レャ͡∇ヲホ∠ ヴ∠ヤ∠ハ∠ヱ
(They will not envy us for anyt hing more t han t hey envy us for Friday which we have been
guided t o, while t hey were led ast ray from it , and for t he Qiblah which we were guided t o,
while t hey were led ast ray from it , and for our saying ` Amin' behind t he Imam.)
ヴ∠ヤハ
∠ ∇ユム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ ¬∃ ∇ヶセ
∠ ヴ∠ヤハ
∠ キ⊥ ヲ⊥ヰΒ∠ ∇ャや ユ⊥ ム⊥ ∇ゎギ∠ ジ
∠ェ
∠ ゅ∠ョ»
«リ ͡ Β͡ョ∇ほわz ャや∠ヱ ュ͡ ゅ∠ヤジ
z ャや
(The Jews have never envied you more t han for your saying t he Salam (Islamic greet ing) and for
saying Amin.)
Surat Al-Baqarah
In Musnad Ahmad, Sahih Muslim, At -Tirmidhi and An-Nasa'i, it is recorded t hat Abu Hurayrah
said t hat t he Prophet said,
ぺ⊥ゲ∠ ∇ボゎ⊥ ヵ͡グャzや ろ
∠ ∇Βら∠ ∇ャや ラ
z み͡プ∠ や⇔ケヲ⊥らホ⊥ ∇ユム⊥ ゎ∠ ヲ⊥Βよ⊥ やヲ⊥ヤバ∠ ∇イゎ∠ ゅ∠ャ»
«ラゅ∠ト∇Βゼ z ャや ヮ⊥ ヤ⊥カ
⊥ ∇ギΑ∠ ゅ∠ャ り͡ ゲ∠ ボ∠ ら∠ ∇ャや り⊥ ケ∠ ヲ⊥シ ヮ͡ Β͡プ
(Do not t urn your houses int o graves. Verily, Shayt an does not ent er t he house where Surat Al-
Baqarah is recit ed.) At -Tirmidhi said, "Hasan Sahih.
Also, ` Abdullah bin Mas` ud said, "Shayt an flees from t he house where Surat Al-Baqarah is
heard.'' This Hadit h was collect ed by An-Nasa'i in Al-Yawm wal-Laylah, and Al-Hakim recorded it
in his Must adrak, and t hen said t hat it s chain of narrat ion is aut hent ic, alt hough t he Two Sahihs
did not collect it . In his Musnad, Ad-Darimi recorded t hat Ibn Mas` ud said, "Shayt an depart s t he
house where Surat Al-Baqarah is being recit ed, and as he leaves, he passes gas.'' Ad-Darimi also
recorded t hat Ash-Sha` bi said t hat ` Abdullah bin Mas` ud said, "Whoever recit es t en Ayat from
Surat Al-Baqarah in a night , t hen Shayt an will not ent er his house t hat night . (These t en Ayat
are) four from t he beginning, Ayat Al-Kursi (255), t he following t wo Ayat (256-257) and t he last
t hree Ayat .'' In anot her narrat ion, Ibn Mas` ud said, "Then Shayt an will not come near him or his
family, nor will he be t ouched by anyt hing t hat he dislikes. Also, if t hese Ayat were t o be
recit ed over a senile person, t hey would wake him up.''
Furt her, Sahl bin Sa` d said t hat t he Messenger of Allah said,
∩⊥りゲ∠ ボ∠ ら∠ ∇ャや ラ
͡ へ∇ゲボ⊥ ∇ャや ュ∠ ゅ∠レシ
∠ ラz ま͡ヱ∠ ∩ゅ⇔ョゅ∠レシ ∠ ¬∃ ∇ヶセ ∠ あモム⊥ ャ͡ ラ z ま͡»
ラ⊥ ゅ∠ト∇Βゼ z ャや ヮ⊥ ∇ヤカ
⊥ ∇ギΑ∠ ∇ユャ∠ る⇔ ヤ∠∇Βャ∠ ヮ͡ わ͡ ∇Βよ∠ ヶ͡プ ゅ∠ワぺ∠ゲ∠ ホ∠ ∇リョ∠ ラ z ま͡ヱ∠
ヮ⊥ ∇ヤカ
⊥ ∇ギΑ∠ ∇ユャ∠ や⇔ケゅ∠ヰル∠ ヮ͡ わ͡ ∇Βよ∠ ヶ͡プ ゅ∠ワぺ∠ゲ∠ ホ∠ ∇リョ∠ ヱ∠ ∩∃メゅ∠Βャ∠ ゐ ∠ ゅ∠ヤを∠
«ュゅzΑぺ∠ る∠ を∠ ゅ∠ヤを∠ ラ
⊥ ゅ∠ト∇Βゼ
z ャや
(Everyt hing has a hump (or, high peek), and Al-Baqarah is t he high peek of t he Qur'an. Whoever
recit es Al-Baqarah at night in his house, t hen Shayt an will not ent er t hat house for t hree
night s. Whoever recit es it during a day in his house, t hen Shayt an will not ent er t hat house for
t hree days.) This Hadit h was collect ed by Abu Al-Qasim At -Tabarani, Abu Hat im Ibn Hibban in
his Sahih and Ibn Marduwyah.
At -Tirmidhi, An-Nasa'i and Ibn Maj ah recorded t hat Abu Hurayrah said, "The Messenger of Allah
sent an expedit ion force comprising of many men and asked each about what t hey memorized
of t he Qur'an. The Prophet came t o one of t he youngest men among t hem and asked him,
` What have you memorized (of t he Qur'an) young man' He said, ` I memorized such and such
Surahs and also Al-Baqarah.' The Prophet said, ` You memorized Surat Al-Baqarah' He said,
` Yes.' The Prophet said, ` Then you are t heir commander.' One of t he not ed men (or chiefs)
comment ed, ` By Allah! I did not learn Surat Al-Baqarah, for fear t hat I would not be able t o
implement it . The Messenger of Allah said,
∇リヨ∠ ャ͡ ラ ͡ へ∇ゲボ⊥ ∇ャや モ
∠ ん∠ ョ∠ ラ z み͡プ∠ ∩⊥ロヱ⊥¬ゲ∠ ∇ホや∠ヱ ラ ∠ へ∇ゲボ⊥ ャや やヲ⊥ヨヤzバ∠ ゎ∠ »
ゅ⇔ム∇ジョ͡ ヲ∠ ゼ ⊥ ∇エョ∠ ゆ ∃ や∠ゲィ ͡ モ ͡ ん∠ ヨ∠ ミ∠ ヮ͡ よ͡ ュ∠ ゅ∠ホヱ∠ ぺ∠ゲ∠ ボ∠ プ∠ ヮ⊥ ヨ∠ ヤzバ∠ ゎ∠
ヮ⊥ ヨ∠ ヤzバ∠ ゎ∠ ∇リョ∠ モ ⊥ ん∠ ョ∠ ヱ∠ ∩∃ラゅ∠ムョ∠ あモミ⊥ ヶ͡プ ヮ⊥ エ ⊥ Α͡ケ ゥ ⊥ ヲ⊥ヘΑ∠
ヴヤ∠ハ ヶ ∠ ミ͡ ヱ⊥ぺ ゆ ∃ や∠ゲィ ͡ モ ͡ ん∠ ヨ∠ ミ∠ ヮ͡ プ͡ ∇ヲィ
∠ ヶ͡プ ヲ∠ ワ⊥ ヱ∠ ギ⊥ ホ⊥ ∇ゲΒ∠ プ∠
«マ∇ジョ͡
(Learn Al-Qur'an and recit e it , for t he example of whoever learns t he Qur'an, recit es it and
adheres t o it , is t he example of a bag t hat is f ull of musk whose scent fills t he air. The example
of whoever learns t he Qur'an and t hen sleeps (i.e. lazy) while t he Qur'an is in his memory, is
t he example of a bag t hat has musk, but is closed t ight .)
This is t he wording collect ed by At -Tirmidhi, who said t hat t his Hadit h is Hasan. In anot her
narrat ion, At -Tirmidhi recorded t his same Hadit h in a Mursal manner, so Allah knows best .
Also, Al-Bukhari recorded t hat Usayd bin Hudayr said t hat he was once recit ing Surat Al-
Baqarah while his horse was t ied next t o him. The horse st art ed t o make some noise. When
Usayd st opped recit ing, t he horse st opped moving about . When he resumed reading, t he horse
st art ed moving about again. When he st opped recit ing, t he horse st opped moving, and when he
resumed reading, t he horse st art ed t o move again. Meanwhile, his son Yahya was close t o t he
horse, and he feared t hat t he horse might st ep on him. When he moved his son back, he looked
up t o t he sky and saw a cloud radiat ing wit h light t hat looked like lamps. In t he morning, he
went t o t he Prophet and t old him what had happened and t hen said, "O Messenger of Allah! My
son Yahya was close t o t he horse and I feared t hat she might st ep on him. When I at t ended t o
him and raised my head t o t he sky, I saw a cloud wit h light s like lamps. So I went , but I couldn't
see it .'' The Prophet said, "Do you know what t hat was'' He said, "No.'' The Prophet said,
れ
∠ ∇ぺゲ∠ ホ∠ ヲ∠ャヱ∠ マ
∠ ゎ͡ ∇ヲダ∠ ャ͡ ∇ろル∠ キ∠ る⊥ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャや マ ∠ ∇ヤゎ͡ »
«ユ⊥ヰ∇レョ͡ ン∠ケやヲ∠わゎ∠ ゅ∠ャ ∩ゅ∠ヰ∇Βャ∠ま͡ サ
⊥ ゅzレャや ゲ⊥ ヌ
⊥ ∇レΑ∠ ろ
∠ ∇エら∠ ∇タほ∠ャ∠
(They were t he angels, t hey came close hearing your voice (recit ing Surat Al-Baqarah), and if
you had kept reading, t he people would have been able t o see t he angels when t he morning
came, and t he angels would not be hidden from t heir eyes.)
This is t he narrat ion report ed by Imam Abu Ubayd Al-Qasim bin Salam in his book Fada'il Al-
Qur'an.
Ibn Maj ah also recorded part of t his Hadit h from Bishr bin Al-Muhaj ir, and t his chain of
narrat ors is Hasan, according t o t he crit eria of Imam Muslim.
A part of t his Hadit h is also support ed by ot her Hadit hs. For inst ance, Imam Ahmad recorded
t hat Abu Umamah Al-Bahili said t hat he heard t he Messenger of Allah say,
る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヮ͡ ヤ͡∇ワほ∠ャ͡ ∀ノ͡プゅ∠セ ヮ⊥ ルz み͡プ∠ ラ ∠ へ∇ゲボ⊥ ∇ャや やヱ⊥ぺゲ∠ ∇ホや»
ゅ∠ヨヰ⊥ ルz ͡み∠プ ∩∠ラや∠ゲ∇ヨハ ͡ メ ∠ へ∠ヱ り∠ ゲ∠ ボ∠ ら∠ ∇ャや ∩͡リ∇Αヱ∠ や∠ゲ∇ワゴz ャや やヱ⊥ぺゲ∠ ∇ホや
ゅ∠ヨヰ⊥ ルz ∠ほ∠ミ ∇ヱぺ∠ ∩͡ラゅ∠わョ∠ ゅ∠ヨビ ∠ ゅ∠ヨヰ⊥ ルz ∠ほ∠ミ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ͡ラゅ∠Β͡ゎ∇ほ∠Α
∩zフや∠ヲタ ∠ ゲ∃ ∇Βデ ∠ ∇リョ͡ ラ ͡ ゅ∠ホ∇ゲプ͡ ゅ∠ヨヰ⊥ ルz ∠ほ∠ミ ∇ヱぺ∠ ラ ͡ ゅ∠わΑ∠ ゅ∠Βビ
∠
«る∠ョゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ゅ∠ヨヰ͡ ヤ͡∇ワぺ∠ ∇リハ∠ ラ ͡ ゅzィゅ∠エΑ⊥
(Read t he Qur'an, because it will int ercede on behalf of it s people on t he Day of Resurrect ion.
Read t he t wo light s, Al-Baqarah and Al ` Imran, because t hey will come in t he shape of t wo
clouds, t wo shades or t wo lines of birds on t he Day of Resurrect ion and will argue on behalf of
t heir people on t hat Day.)
Imam Ahmad narrat ed t hat An-Nawwas bin Sam` an said t hat t he Prophet said,
やヲ⊥ルゅ∠ミ リ
∠ Α͡グャzや ヮ͡ ヤ͡∇ワぺ∠ヱ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ラ
͡ へ∇ゲボ⊥ ャゅ͡よ ヴ∠ゎ∇ぽΑ⊥ »
«ラや∠ゲ∇ヨハ ͡ メ ⊥ へ∠ヱ り͡ ゲ∠ ボ∠ ら∠ ∇ャや り⊥ ケ∠ ヲ⊥シ ユ⊥ヰョ⊥ ギ∠ ∇ボゎ∠ ヮ͡ よ͡ ∠ラヲ⊥ヤ∠ヨ∇バ∠Α
(On t he Day of Resurrect ion t he Qur'an and it s people who used t o implement it will be brought
fort h, preceded by Surat Al-Baqarah and Al ` Imran.)
An-Nawwas said, "The Prophet set t hree examples for t hese t wo Surahs and I did not forget
t hese examples ever since. He said,
ゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ラ
͡ や∠ヱや∠キヲ∠シ ラ
͡ ゅ∠わヤzニ
⊥ ∇ヱぺ∠ ∩͡ラゅ∠わョ∠ ゅ∠ヨビ ∠ ゅ∠ヨヰ⊥ ルz ∠ほ∠ミ»
∩zフや∠ヲタ ∠ ゲ∃ ∇Βデ ∠ ∇リョ͡ ラ ͡ ゅ∠ホ∇ゲプ͡ ゅ∠ヨヰ⊥ ルz ∠ほ∠ミ ∇ヱぺ∠ ∩∀ベ∇ゲセ ∠
«ゅ∠ヨ͡ヰ͡ら͡ェゅ∠タ ∇リハ ∠ ラ͡ ゅzィゅ∠エΑ⊥
(They will come like t wo clouds, t wo dark shades or t wo lines of birds arguing on behalf of t heir
people.)
It was also recorded in Sahih Muslim and At -Tirmidhi narrat ed t his Hadit h, which he rendered
Hasan Gharib.
Ibn Jurayj narrat ed t hat ` At a' said t hat Ibn ` Abbas said, "Surat Al-Baqarah was revealed in Al-
Madinah.'' Also, Khasif said from Muj ahid t hat ` Abdullah bin Az-Zubayr said; "Surat Al-Baqarah
was revealed in Al-Madinah.'' Several Imams and scholars of Tafsir issued similar st at ement s,
and t here is no difference of opinion over t his as we have st at ed.
The Two Sahihs recorded t hat Ibn Mas` ud kept t he Ka` bah on his left side and Mina on his right
side and t hrew seven pebbles (at t he Jamrah) and said, "The one t o whom Surat Al-Baqarah was
revealed (i.e. t he Prophet ) performed Rami (t he Haj j rit e of t hrowing pebbles) similarly.'' The
Two Sahihs recorded t his Hadit h.
Furt her, Ibn Marduwyah report ed a Hadit h of Shu` bah from ` Aqil bin Talhah from ` Ut bah bin
Mart had; "The Prophet saw t hat his Companions were not in t he first lines and he said,
«り∠ゲイ
∠ゼ
z ャや ゆ
∠ ゅ∠エ∇タぺ∠ ゅ∠Α»
(O Companions of t he t ree!) meaning t he Companions who part icipat ed in t he pledge of Ar-
Ridwan (under t he t ree). In anot her narrat ion, Al- ` Abbas cried, "O Companions of Surat Al-
Baqarah!'' encouraging t hem t o come back, so t hey ret urned from every direct ion. Also, during
t he bat t le of Al-Yamamah, against t he army of Musaylimah t he Liar, t he Companions first
ret reat ed because of t he huge number of soldiers in Musaylimah's army. The Muhaj irun and t he
Ansar called out for each ot her, saying; "O people of Surat Al-Baqarah!'' Allah t hen gave t hem
vict ory over t heir enemy, may Allah be pleased wit h all of t he companions of all t he
Messengers of Allah.
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
び ユャやぴ
(In t he Name of Allah, t he Most Gracious, t he Most Merciful) (1. Alif Lam Mim).
Moreover, t he scholars said, "There is no doubt t hat Allah did not reveal t hese let t ers for j est
and play.'' Some ignorant people said t hat some of t he Qur'an does not mean anyt hing,
(meaning, such as t hese let t ers) t hus commit t ing a maj or mist ake. On t he cont rary, t hese
let t ers carry a specific meaning. Furt her, if we find an aut hent ic narrat ion leading t o t he
Prophet t hat explains t hese let t ers, we will embrace t he Prophet 's st at ement . Ot herwise, we
will st op where we were made t o st op and will proclaim,
The scholars did not agree on one opinion or explanat ion regarding t his subj ect . Therefore,
whoever t hinks t hat one scholar's opinion is correct , he is obliged t o follow it , ot herwise it is
bet t er t o refrain from making any j udgment on t his mat t er. Allah knows best .
び ユ⇒ェぴ
(Ha Mim) (44:1) Somet imes, t hree let t ers were ment ioned, such as,
び ユャやぴ
(Alif Lam Mim (2: 1)) and four let t ers, such as,
びゲヨャやぴ
(` Alif Lam Mim Ra) (13:1), and
び ゾヨャやぴ
(Alif Lam Mim Sad) (7:1).
Somet imes, five let t ers were ment ioned, such as,
び ゾバΒヰミぴ
(Kaf Ha Ya ` Ayn Sad) (19:1), and;
This is because t he words t hat are used in speech are usually comprised of one, t wo, t hree,
four, or five let t ers.''
Every Surah t hat begins wit h t hese let t ers demonst rat es t he Qur'an's miracle and magnificence,
and t his fact is known by t hose well-versed in such mat t ers. The count of t hese Surahs is
t went y-nine. For inst ance, Allah said,
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ ユャやぴ
(Alif Lam Mim) This is t he Book (t he Qur'an), wherein t here is no doubt (2:1-2),
リ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ ∠ ∇Αケ∠ Ι
∠ ゆ ⊥ ゅ∠わム͡ ∇ャや マ ∠ ャ͡ク∠ - ユャやぴ
びヮ͡ ∇Αギ∠ Α∠ リ ∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホあギダ
∠ ョ⊥ ペ あエ
∠ ∇ャゅ͡よ ょ
∠ ⇒∠わム͡ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ メ
∠ ゴz ル∠
(Alif Lam Mim. Allah! La ilaha illa Huwa (none has t he right t o be worshipped but He), Al-
Hayyul-Qayyuum (t he Ever Living, t he One Who sust ains and prot ect s all t hat exist s). It is He
Who has sent down t he Book (t he Qur'an) t o you (Muhammad ) wit h t rut h, confirming what
came before it .) (3:1-3), and,
ポ
∠ ケ͡ ∇ギタ
∠ ヴ͡プ リ⊥ムΑ∠ Κ
∠ プ∠ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ ∀ょ⇒∠わ͡ミ ゾヨャやぴ
びヮ⊥ ∇レあョ ァ
∀ ゲ∠ ェ
∠
(Alif Lam Mim Sad. (This is t he) Book (t he Qur'an) sent down unt o you (O Muhammad ), so let
not your breast be narrow t herefrom) (7:1-2).
リ
∠ ョ͡ サ
∠ ゅzレャや ァ
∠ ゲ͡ ∇ガわ⊥ ャ͡ マ ∠ ∇Βャ∠ま͡ ヮ⊥ ⇒∠レ∇ャゴ∠ ル∠ぺ ∀ゆゅ∠わ͡ミ ゲャやぴ
び∇ユヰ͡ よあ ケ∠ ラ͡ ∇クみ͡よ͡ ͡ケヲぁレャや ヴ∠ャま͡ ろ͡ ⇒∠ヨヤ⊥ヌ
ぁ ャや
(Alif Lam Ra. (This is) a Book which We have revealed unt o you (O Muhammad ) in order t hat
you might lead mankind out of darkness (of disbelief and polyt heism) int o t he light (of belief in
t he Oneness of Allah and Islamic Monot heism) by t heir Lord's leave) (14:1),
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
(Alif Lam Mim. The revelat ion of t he Book (t his Qur'an) in which t here is no doubt , is from t he
Lord of t he ` Alamin (mankind, Jinn and all t hat exist s)!) (32:1-2),
There are several ot her Ayat t hat t est ify t o what we have ment ioned above, and Allah knows
best .
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ ぴ
(2. That is Book in which t here is no Rayb, guidance for t he Mut t aqin).
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ぴ
(In which t here is no Rayb), means about which t here is no doubt . Abu Ad-Darda', Ibn ` Abbas,
Muj ahid, Sa` id bin Jubayr, Abu Malik, Nafi` ` At a', Abu Al-` Aliyah, Ar-Rabi` bin Anas, Muqat il
bin Hayyan, As-Suddi, Qat adah and Isma` il bin Abi Khalid said similarly. In addit ion, Ibn Abi
Hat im said, "I do not know of any disagreement over t his explanat ion.'' The meaning of t his is
t hat t he Book, t he Qur'an, is wit hout a doubt revealed from Allah. Similarly, Allah said in Surat
As- Saj dah,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
(Alif Lam Mim). The revelat ion of t he Book (t his Qur'an) in which t here is no doubt , is from t he
Lord of all t hat exist s) (32:1-2).
Some scholars st at ed t hat t his Ayah - 2:2 - cont ains a prohibit ion meaning, "Do not doubt t he
Qur'an.'' Furt hermore, some of t he recit ers of t he Qur'an pause upon reading,
びょ
∠ ∇Αケ∠ Ι
∠ぴ
(t here is no doubt ) and t hey t hen cont inue;
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プぴ
(in which t here is guidance for t he Mut t aqin (t he pious and right eous persons)). However, it is
bet t er t o pause at ,
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ぴ
(in which t here is no doubt ) because in t his case,
びン⇔ギワ⊥ ぴ
(guidance) becomes an at t ribut e of t he Qur'an and carries a bet t er meaning t han,
びン⇔ギワ⊥ ヮ͡ Β͡プぴ
(in which t here is guidance).
Ι
∠ リ∠ Α͡グャzや∠ヱ ∀¬べ∠ヘ͡セ∠ヱ ン⇔ギワ⊥ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グヤzャ͡ ヲ∠ ワ⊥ ∇モホ⊥ ぴ
ヴ⇔ヨハ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ヲ∠ ワ⊥ ヱ∠ ∀ゲ∇ホ∠ヱ ∇ユヰ͡ ル͡ や∠クや∠¬ ヴ͡プ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥
びギ∃ Β͡バよ∠ ラ
∃ ゅ∠ムョz リ͡ョ ラ∠ ∇ヱキ∠ ゅ∠レΑ⊥ マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥
(Say: It is for t hose who believe, a guide and a healing. And as for t hose who disbelieve, t here
is heaviness (deafness) in t heir ears, and it (t he Qur'an) is blindness for t hem. They are t hose
who are called from a place far away (so t hey neit her list en nor underst and)) (41:44), and,
This is a sample of t he numerous Ayat indicat ing t hat t he believers, in part icular, benefit from
t he Qur'an. That is because t he Qur'an is it self a form of guidance, but t he guidance in it is only
grant ed t o t he right eous, j ust as Allah said,
Ibn ` Abbas and Ibn Mas` ud and ot her Companions of t he Messenger of Allah said,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ぴ
(guidance for t he Mut t aqin (t he pious and right eous persons), means, a light for t hose who have
Taqwa.
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ぴ
(guidance for t he Mut t aqin) t hat it means, "They are t he believers who avoid Shirk wit h Allah
and who work in His obedience.'' Ibn ` Abbas also said t hat Al-Mut t aqin means, "Those who fear
Allah's punishment , which would result if t hey abandoned t he t rue guidance t hat t hey
recognize and know. They also hope in Allah's mercy by believing in what He revealed.''
Furt her, Qat adah said t hat ,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあぴ
(Al-Mut t aqin), are t hose whom Allah has described in His st at ement ;
びり∠ ヲヤzダャや ラ
∠ ヲ⊥ヨΒ͡ボΑ⊥ ヱ∠ ょ
͡ ∇Βピ∠ ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ
∠ Α͡グャzやぴ
(Who believe in t he Ghayb and perform t he Salah) (2:3), and t he following Ayat . Ibn Jarir
st at ed t hat t he Ayah (2:2) includes all of t hese meanings t hat t he scholars have ment ioned, and
t his is t he correct view. Also, At -Tirmidhi and Ibn Maj ah narrat ed t hat ` At iyah As-Sa` di said
t hat t he Messenger of Allah said,
ゅ∠ャゅ∠ョ ネ
∠ ギ∠ Α∠ ヴzわェ
∠ リ
∠ Β͡ボzわヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ヲ⊥ムΑ∠ ∇ラぺ∠ギ⊥ ∇らバ∠ ∇ャや ヒ⊥ ヤ⊥∇らΑ∠ ゅ∠ャ»
«サ∇ほよ∠ ヮ͡ よ͡ ゅzヨョ͡ や⇔ケグ∠ ェ ∠ ヮ͡ よ͡ サ ∠ ∇ほよ∠
(The servant will not acquire t he st at us of t he Mut t aqin unt il he abandons what is harmless out
of fear of falling int o t hat which is harmful.) At -Tirmidhi t hen said "Hasan Gharib.''
びろ
∠ ∇らら∠ ∇ェぺ∠ ∇リョ∠ ン͡ギ∇ヰゎ∠ Ι
∠ マ
∠ ルz ま͡ぴ
(Verily, you (O Muhammad ) guide not whom you like) (28:56),
び∇ユワ⊥ や∠ギワ⊥ マ
∠ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャzぴ
(Not upon you (Muhammad ) is t heir guidance) (2:272),
びヮ⊥ ャ∠ ヵ
∠ キ͡ ゅ∠ワ Κ
∠ プ∠ ヮ⊥ ヤzャや モ
͡ ヤ͡∇ツΑ⊥ リ∠ョぴ
(Whomsoever Allah sends ast ray, none can guide him) (7:186), and,
ヮ⊥ ャ∠ ギ∠ イ
͡ ゎ∠ リ∠ヤプ∠ ∇モヤ͡∇ツΑ⊥ リ∠ョヱ∠ ギ͡ わ∠ ∇ヰヨ⊥ ∇ャや ヲ∠ ヰ⊥ プ∠ ヮ⊥ zヤャや ギ͡ ∇ヰΑ∠ リ∠ョぴ
びや⇔ギセ͡ ∇ゲョぁ ゅ6Βャ͡ヱ∠
(He whom Allah guides, he is t he right ly guided; but he whom He sends ast ray, for him you will
find no Wali (guiding friend) t o lead him (t o t he right pat h)) (18:17).
Huda also means t o explain t he t rut h, give direct ion and lead t o it . Allah, t he Exalt ed, said,
ヴ∠ヤハ
∠ ヴ∠ヨバ∠ ∇ャや ∇やヲぁらエ
∠ わ∠ ∇シゅ∠プ ∇ユヰ⊥ ⇒∠レ∇Αギ∠ ヰ∠ プ∠ キ⊥ ヲ⊥ヨを∠ ゅzョぺ∠ヱ∠ ぴ
びン∠ギヰ⊥ ∇ャや
(And as for Thamud, We showed and made clear t o t hem t he pat h of t rut h (Islamic
Monot heism) t hrough Our Messenger (i.e. showed t hem t he way of success), but t hey preferred
blindness t o guidance) (41:17).
びリ
͡ Α∠ギ∇イレz ャや ヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ヱ∠ ぴ
(And shown him t he t wo ways (good and evil).) (90:10)
This is t he view of t he scholars who said t hat t he t wo ways refer t o t he pat hs of right eousness
and evil, which is also t he correct explanat ion. And Allah knows best .
Meaning of Taqwa
The root meaning of Taqwa is t o avoid what one dislikes. It was report ed t hat ` Umar bin Al-
Khat t ab asked Ubayy bin Ka` b about Taqwa. Ubayy said, "Have you ever walked on a pat h t hat
has t horns on it '' ` Umar said, "Yes.'' Ubayy said, "What did you do t hen'' He said, "I rolled up my
sleeves and st ruggled.'' Ubayy said, "That is Taqwa.''
びょ
͡ ∇Βピ∠ ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ
∠ Α͡グャzやぴ
(3.Those Who have fait h in t he Ghayb).
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ぴ
(who have fait h) means t hey t rust . Also, Ma` mar said t hat Az-Zuhri said, "Iman is t he deeds.'' In
addit ion, Abu Ja` far Ar-Razi said t hat Ar-Rabi` bin Anas said t hat , ` They have fait h', means,
t hey fear (Allah).
Ibn Jarir (At -Tabari) comment ed, "The prefered view is t hat t hey be described as having fait h
in t he Unseen by t he t ongue, deed and creed. In t his case, fear of Allah is included in t he
general meaning of Iman, which necessit at es following deeds of t he t ongue by implement at ion.
Hence, Iman is a general t erm t hat includes affirming and believing in Allah, His Books and His
Messengers, and realizing t his affirmat ion t hrough adhering t o t he implicat ions of what t he
t ongue ut t ers and affirms.''
Linguist ically, in t he absolut e sense, Iman merely means t rust , and it is used t o mean t hat
somet imes in t he Qur'an, for inst ance, Allah t he Exalt ed said,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ リ
⊥ ョ͡ ∇ぽΑ⊥ ヱ∠ ヮ͡ ヤzャゅ͡よ リ
⊥ ョ͡ ∇ぽΑ⊥ ぴ
(He t rust s (yu'minu) in Allah, and t rust s (yu'minu) in t he believers.) (9: 61)
びリ
∠ Β͡ホギ͡ ⇒∠タ ゅzレミ⊥ ∇ヲャ∠ヱ∠ ゅ∠レャz リ
∃ ョ͡ ∇ぽヨ⊥ よ͡ ろ
∠ ル∠ぺ べ∠ョヱ∠ ぴ
(But you will never believe us even when we speak t he t rut h) (12:17).
Furt her, t he word Iman is somet imes ment ioned along wit h deeds, such as Allah said,
びろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや Ι
z ま͡ぴ
(Save t hose who believe (in Islamic Monot heism) and do right eous deeds) (95:6).
However, when Iman is used in an unrest rict ed manner, it includes beliefs, deeds, and
st at ement s of t he t ongue.We should st at e here t hat Iman increases and decreases.
There are many narrat ions and Hadit hs on t his subj ect , and we discussed t hem in t he beginning
of our explanat ion of Sahih Al-Bukhari, all favors are from Allah. Some scholars explained t hat
Iman means Khashyah (fear of Allah). For inst ance, Allah said;
びょ
͡ ∇Βピ∠ ∇ャゅ͡よ ユ⊥ヰよz ケ∠ ラ
∠ ∇ヲゼ
∠ ∇ガΑ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, t hose who fear t heir Lord unseen (i.e. t hey do not see Him, nor His punishment in t he
Hereaft er)) (67:12), and,
びょ
∃ Β͡レョぁ ょ
∃ ∇ヤボ∠ よ͡ ¬∠ べ∠ィヱ∠ ょ
͡ ∇Βピ∠ ∇ャゅ͡よ リ
∠ ⇒∠ヨ∇ェゲz ャや ヴ
∠ゼ
͡カ
∠ ∇リョz ぴ
(Who feared t he Most Gracious (Allah) in t he Ghayb (unseen) and brought a heart t urned in
repent ance (t o Him and absolut ely free from every kind of polyt heism)) (50: 33).
びょ
͡ ∇Βピ∠ ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ぴ
((Those who) have fait h in t he Ghayb), "They believe in Allah, His angels, Books, Messengers,
t he Last Day, His Paradise, Fire and in t he meet ing wit h Him. They also believe in life aft er
deat h and in Resurrect ion. All of t his is t he Ghayb.'' Qat adah bin Di` amah said similarly.
Sa` id bin Mansur report ed from ` Abdur-Rahman bin Yazid who said, "We were sit t ing wit h
` Abdullah bin Mas` ud when we ment ioned t he Companions of t he Prophet and t heir deeds
being superior t o our deeds. ` Abdullah said, ` The mat t er of Muhammad was clear for t hose
who saw him. By He ot her t han Whom t here is no God, no person will ever acquire a bet t er
t ype of fait h t han believing in Al-Ghayb.' He t hen recit ed,
リ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ ⊥ ゅ∠わム͡ ∇ャや マ∠ ャ͡ク∠ - ユャやぴ
びょ
͡ ∇Βピ∠ ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ
∠ Α͡グャzや
(Alif Lam Mim. This is t he Book, wherein t here is no doubt , a guidance for t he Mut t aqin. Those
who believe in t he Ghayb), unt il,
びラ
∠ ヲ⊥エヤ͡∇ヘヨ⊥ ∇ャやぴ
(t he successful). '' Ibn Abi Hat im, Ibn Marduwyah and Al-Hakim, in his Must adrak, recorded t his
Hadit h. Al-Hakim comment ed t hat t his Hadit h is aut hent ic and t hat t he Two Shaykhs - Al-
Bukhari and Muslim - did not collect it , alt hough it meet s t heir crit eria.
Ahmad recorded a Hadit h wit h similar meaning from Ibn Muhayriz who said: I said t o Abu
Jumu` ah, "Narrat e a Hadit h for us t hat you heard from t he Messenger of Allah.'' He said, "Yes. I
will narrat e a good Hadit h for you. Once we had lunch wit h t he Messenger of Allah . Abu
` Ubaydah, who was wit h us, said, ` O Messenger of Allah! Are people bet t er t han us We
embraced Islam wit h you and performed Jihad wit h you.' He said,
This Hadit h has anot her rout e collect ed by Abu Bakr bin Marduwyah in his Tafsir, from Salih bin
Jubayr who said: ` Abu Jumu` ah Al-Ansari, t he Companion of t he Messenger of Allah , came t o
Bayt Al-Maqdis (Jerusalem) t o perform t he prayer. Raj a' bin Haywah was wit h us, so when Abu
Jumu` ah finished, we went out t o greet him. When he was about t o leave, he said, "You have a
gift and a right . I will narrat e a Hadit h for you t hat I heard from t he Messenger of Allah. '' We
said, "Do so, and may Allah grant you mercy.'' He said, "We were wit h t he Messenger of Allah,
t en people including Mu` adh bin Jabal. We said, "O Messenger of Allah! Are t here people who
will acquire great er rewards t han us We believed in Allah and followed you.' He said,
びラ
∠ ヲ⊥ボヘ͡ レ⊥Α ∇ユヰ⊥ ⇒∠レ∇ホコ∠ ケ∠ ゅヨz ョ͡ ヱ∠ り∠ ヲヤzダャや ラ
∠ ヲ⊥ヨΒ͡ボΑ⊥ ヱ∠ ぴ
(And perform Salah, and spend out of what we have provided for t hem)
びり∠ ヲヤzダャや ラ
∠ ヲ⊥ヨΒ͡ボΑ⊥ ヱ∠ ぴ
(And perform t he Salah), means, "Perform t he prayer wit h all of t he obligat ions t hat
accompany it .'' Ad-Dahhak said t hat Ibn ` Abbas said, "Iqamat As-Salah means t o complet e t he
bowings, prost rat ions, recit at ion, humbleness and at t endance for t he prayer.'' Qat adah said,
"Iqamat As-Salah means t o preserve punct ualit y, and t he ablut ion, bowings, and prost rat ions of
t he prayer.'' Muqat il bin Hayyan said Iqamat As-Salah means "To preserve punct ualit y for it , as
well as complet ing ones purit y for it , and complet ing t he bowings, prost rat ions, recit at ion of
t he Qur'an, Tashahhud and blessings for t he Prophet . This is Iqamat As-Salah.''
びラ
∠ ヲ⊥ボヘ͡ レ⊥Α ∇ユヰ⊥ ⇒∠レ∇ホコ∠ ケ∠ ゅzヨ͡ョ∠ヱぴ
(And spend out of what We have provided for t hem) means, "The Zakah due on t heir wealt h.''
As-Suddi said t hat Abu Malik and Abu Salih narrat ed from Ibn ` Abbas, as well as Murrah from
Ibn Mas` ud and ot her Companions of t he Messenger of Allah , t hat ,
びラ
∠ ヲ⊥ボヘ͡ レ⊥Α ∇ユヰ⊥ ⇒∠レ∇ホコ∠ ケ∠ ゅzヨ͡ョ∠ヱぴ
(And spend out of what We have provided for t hem) means, "A man's spending on his family.
This was before t he obligat ion of Zakah was revealed.'' Juwaybir narrat ed from Ad-Dahhak,
"General spending (in charit y) was a means of drawing nearer t o Allah, according t o one's
discret ion and capabilit y. Unt il t he obligat ion of charit y was revealed in t he seven Ayat of
Surat Bara'ah (chapt er 9), were revealed. These abrogat ed t he previous case.''
In many inst ances, Allah ment ioned prayer and spending wealt h t oget her. Prayer is a right of
Allah as well as a form of worshipping Him. It includes singling Him out for one's devot ion,
praising Him, glorifying Him, supplicat ing t o Him, invoking Him, and it displays one's
dependence upon Him. Spending is form of kindness t owards creat ures by giving t hem what will
benefit t hem, and t hose people most deserving of t his charit y are t he relat ives, t he wife, t he
servant s and t hen t he rest of t he people. So all t ypes of required charit y and required spending
are included in Allah's saying,
びラ
∠ ヲ⊥ボヘ͡ レ⊥Α ∇ユヰ⊥ ⇒∠レ∇ホコ∠ ケ∠ ゅzヨ͡ョ∠ヱぴ
(And spend out of what we have provided for t hem). The Two Sahihs recorded t hat Ibn ` Umar
said t hat t he Messenger of Allah said,
リ͡ョ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ ラ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ
∠ Α͡グャzや∠ヱぴ
びラ∠ ヲ⊥レホ͡ ヲ⊥Α ∇ユワ⊥ り͡ ゲ∠ カ
͡ ∇Εゅ͡よヱ∠ マ
∠ ヤ͡∇らホ∠
(4. And who have fait h in what is revealed t o you and in what was revealed before you, and in
t he Hereaft er t hey are cert ain.)
リ͡ョ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ
∠ Α͡グャzや∠ヱぴ
びマ ∠ ヤ͡∇らホ∠
(And who have fait h in what is revealed t o you and in what was revealed before you.) means,
"They believe in what Allah sent you wit h, and in what t he previous Messengers were sent wit h,
t hey do not dist inguish bet ween (believing) t hem, nor do t hey rej ect what t hey brought from
t heir Lord.''
びラ
∠ ヲ⊥レホ͡ ヲ⊥Α ∇ユワ⊥ り͡ ゲ∠ カ
͡ ∇Εゅ͡よヱ∠ ぴ
(And in t he Hereaft er t hey are cert ain) t hat is t he resurrect ion, t he st anding (on t he Day of
Resurrect ion), Paradise, t he Fire, t he reckoning and t he t he Scale t hat weighs t he deeds (t he
Mizan). The Hereaft er is so named because it comes aft er t his eart hly life.
ゅzヨョ͡ ヱ∠ り∠ ヲヤzダャや ラ
∠ ヲ⊥ヨΒ͡ボΑ⊥ ヱ∠ ょ
͡ ∇Βピ∠ ∇ャゅ͡よ ラ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ ∠ Α͡グャzやぴ
びラ ∠ ヲ⊥ボヘ͡ レ⊥Α ∇ユヰ⊥ ⇒∠レ∇ホコ∠ ケ∠
(Those who have fait h in t he Ghayb and perform Salah, and spend out of what we have
provided for t hem.)
Muj ahid once st at ed, "Four Ayat at t he beginning of Surat Al-Baqarah describe t he believers,
t wo describe t he disbelievers, and t hirt een describe t he hypocrit es.'' The four Ayat ment ioned
in t his st at ement are general and include every believer, whet her an Arab, non-Arab, or a
person of a previous Script ure, whet her t hey are Jinns or humans. All of t hese at t ribut es
complement each ot her and require t he exist ence of t he ot her at t ribut es. For inst ance, it is
not possible t hat one believes in t he Unseen, performs t he prayer and gives Zakah wit hout
believing in what t he Messenger of Allah and t he previous Messengers were sent wit h. The same
wit h cert aint y in t he Hereaft er, t his is not correct wit hout t hat , for Allah has commanded t he
believers,
This is a sample of t he Ayat t hat indicat e t hat t he t rue believers all believe in Allah, His
Messengers and His Books.
The fait hful among t he People of t he Book, have a special significance here, since t hey believe
in t heir Books and in all of t he det ails relat ed t o t hat , so when such people embrace Islam and
sincerely believe in t he det ails of t he religion, t hen t hey will get t wo rewards. As for t he
ot hers, t hey can only believe in t he previous religious t eachings in a general way. For inst ance,
t he Prophet st at ed,
However, t he fait h t hat many Arabs have in t he religion of Islam as it was revealed t o
Muhammad might be more complet e, encompassing and firmer t han t he fait h of t he People of
t he Book who embraced Islam. Therefore, if t he believers in Islam among t he People of t he
Book gain t wo rewards, ot her Muslims who have firmer Islamic fait h might gain an equal reward
t hat compares t o t he t wo t he People of t he Book gain (upon embracing Islam). And Allah knows
best .
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ ∇ユヰ͡ よあ ケz リあョ ン⇔ギワ⊥ ヴ∠ヤハ
∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
びラ∠ ヲ⊥エヤ͡∇ヘヨ⊥ ∇ャや
(5. They are on guidance from t heir Lord, and t hey are t he successful.)
びン⇔ギワ⊥ ヴ∠ヤハ
∠ぴ
(On guidance) meaning, t hey are (following) a light , guidance, and have insight from Allah,
びラ
∠ ヲ⊥エヤ͡∇ヘヨ⊥ ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ ぴ
(And t hey are t he successful) meaning, in t his world and t he Hereaft er. They shall have what
t hey seek and be saved from t he evil t hat t hey t ried t o avoid. Therefore, t hey will have
rewards, et ernal life in Paradise, and safet y from t he t orment t hat Allah has prepared for His
enemies.
Allah said,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, t hose who disbelieve) meaning, covered t he t rut h and hid it . Since Allah has writ t en
t hat t hey would do so, it does not mat t er if you (O Muhammad ) warn t hem or not , t hey would
st ill have disbelieved in what you were sent wit h. Similarly, Allah said,
These Ayat indicat e t hat whomever Allah has writ t en t o be miserable, t hey shall never find
anyone t o guide t hem t o happiness, and whomever Allah direct s t o misguidance, he shall never
find anyone t o guide him. So do not pit y t hem - O Muhammad - deliver t he Message t o t hem.
Cert ainly, whoever among t hem accept s t he Message, t hen he shall gain t he best rewards. As
for t hose who t urn away in rej ect ion, do not feel sad for t hem or concerned about t hem, for
びゆ
⊥ ゅ∠ジエ
͡ ∇ャや ゅ∠レ∇Βヤ∠ハ
∠ ヱ∠ ヒ⊥ ⇒∠ヤら∠ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ヨルz ͡み∠プぴ
(Your dut y is only t o convey (t he Message) and on Us is t he reckoning) (13: 40), and,
び∀モΒ͡ミヱ∠ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや∠ヱ ∀ゲΑ͡グ∠ル ろ
∠ ル∠ぺ べ∠ヨルz ま͡ぴ
(But you are only a warner. And Allah is a Wakil (Disposer of affairs, Trust ee, Guardian) over all
t hings) (11:12).
` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said about Allah's st at ement ,
Meaning of Khatama
As-Suddi said t hat ,
びヮ⊥ ヤzャや ユ∠ わ∠ カ
∠ぴ
(Khat ama Allah) means, "Allah has sealed.'' Qat adah said t hat t his Ayah means, "Shayt an
cont rolled t hem when t hey obeyed him. Therefore, Allah sealed t heir heart s, hearing and sight ,
and t hey could neit her see t he guidance nor hear, comprehend or underst and.'' Ibn Jurayj said
t hat Muj ahid said,
Al-Qurt ubi said, "The Ummah has agreed t hat Allah has described Himself wit h sealing and
closing t he heart s of t he disbelievers, as a punishment for t heir disbelief. Similarly, Allah said,
He t hen ment ioned t he Hadit h about changing t he heart s, (in which t he Prophet supplicat ed),
Ibn Jarir said, "The t rut h regarding t his subj ect is what t he aut hent ic Hadit h from t he
Messenger of Allah st at ed. Abu Hurayrah narrat ed t hat t he Messenger of Allah said,
びラ
∠ ヲ⊥らジ
͡ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ゅzョ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ
∠ ラ
∠ や∠ケ ∇モよ∠ Κ
z ミ∠ ぴ
(Nay! But on t heir heart s is t he Ran (st ain) which t hey used t o earn)'' (83:14).
At -Tirmidhi, An-Nasa'i and Ibn Maj ah recorded t his Hadit h, and At -Tirmidhi said t hat it is Hasan
Sahih.
び∇ユヰ͡ バ͡ ∇ヨシ
∠ ヴ∠ヤ∠ハ∠ヱ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや ユ∠ わ∠ カ
∠ぴ
(Allah has set a seal on t heir heart s and on t heir hearing), t hen pausing, t hen cont inuing wit h,
び∇ユヰ͡ バ͡ ∇ヨシ
∠ ヴ∠ヤ∠ハ∠ヱ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや ユ∠ わ∠ カ
∠ぴ
(Allah has set a seal on t heir heart s and on t heir hearing), "So t hat t hey neit her underst and nor
hear. Allah also said t hat He placed a covering on t heir sight , meaning eyes, and so, t hey do
not see.''
The Hypocrites
We ment ioned t hat four Ayat in t he beginning of Surat Al-Baqarah described t he believers. The
t wo last Ayat (2:6-7) describe t he disbelievers. Aft erwards, Allah begins t o describe t he
hypocrit es who show belief and hide disbelief. Since t he mat t er of t he hypocrit es is vague and
many people do not realize t heir t rue realit y, Allah ment ioned t heir descript ion in det ail. Each
of t he charact erist ics t hat Allah used t o described t hem wit h is a t ype of hypocrisy it self. Allah
revealed Surat Bara'ah (chapt er 9) and Surat Al-Munafiqun (chapt er 63) about t he hypocrit es.
He also ment ioned t he hypocrit es in Surat An-Nur (24) and ot her Surahs, so t hat t heir
descript ion would be known and t heir ways and errors could be avoided. Allah said,
ゲ͡ カ
͡ ∇Εや ュ͡ ∇ヲΒ∠ ∇ャゅ͡よヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ メ
⊥ ヲ⊥ボΑ∠ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヮ∠ ヤzャや ラ ∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ - リ ∠ Β͡レョ͡ ∇ぽヨ⊥ よ͡ ユ⊥ワ ゅ∠ョヱ∠
びラ ∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ Ι
z まラ ∠ ヲ⊥ハギ∠ ∇ガΑ∠ ゅ∠ョヱ∠
(8. And of mankind, t here are some who say: "We believe in Allah and t he Last Day'' while in
fact t hey do not believe). (9. They t ry t o deceive Allah and t hose who believe, while t hey only
deceive t hemselves, and perceive (it ) not !)
Meaning of Nifaq
Nifaq means t o show conformit y - or agreement - and t o conceal evil. Nifaq has several t ypes:
Nifaq in t he creed t hat causes it s people t o reside in Hell for et ernit y, and Nifaq in deed, which
is one of t he maj or sins, as we will explain soon, Allah willing. Ibn Jurayj said of t he hypocrit e
t hat , "His act ual deeds are different from what he publicizes, what he conceals is different
from what he ut t ers, his ent rance and presence are not t he same as his exit and absence.''
The revelat ions about t he charact erist ics of t he hypocrit es were revealed in Al-Madinah, t his is
because t here were no hypocrit es in Makkah. Rat her t he opposit e was t he sit uat ion in Makkah,
since some people were forced t o pret end t hat t hey were disbelievers, while t heir heart s
concealed t heir fait h. Aft erwards, t he Messenger of Allah migrat ed t o Al-Madinah, where t he
Ansar from t he t ribes of Aws and Khazraj resided. They used t o worship idols during t he pre-
Islamic period of ignorance, j ust as t he rest of t he Arab idolat ors. Three Jewish t ribes resided
in Al-Madinah, Banu Qaynuqa` -allies of Al-Khazraj , Banu An-Nadir and Banu Qurayzah-allies of
t he Aws. Many members of t he Aws and Khazraj t ribes embraced Islam. However, only a few
Jews embraced Islam, such as ` Abdullah bin Salam. During t he early st age in Al-Madinah, t here
weren't any hypocrit es because t he Muslims were not st rong enough t o be feared yet . On t he
cont rary, t he Messenger of Allah conduct ed peace t reat ies wit h t he Jews and several ot her
Arab t ribes around Al-Madinah. Soon aft er, t he bat t le of Badr occurred and Allah gave vict ory
t o Islam and it s people. ` Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-
Khazraj 's chief, and during t he period of Jahiliyyah he was t he mast er of bot h t ribes - Aws and
Khazraj . They were about t o appoint him t heir king when t he Message reached Al-Madinah, and
many in Al-Madinah embraced Islam. Ibn Salul's heart was filled wit h hat red against Islam and
it s people. When t he bat t le of Badr t ook place, he said, "Allah's religion has become apparent .''
So he pret ended t o be Muslim, along wit h many of t hose who were j ust like him, as well as
many among t he People of t he Book. It was t hen t hat hypocrisy began in Al-Madinah and among
t he surrounding nomad t ribes. As for t he Emigrant s, none of t hem were hypocrit es, since t hey
emigrat ed willingly (seeking t he pleasure of Allah). Rat her, when a Muslim would emigrat e
from Makkah, he would be forced t o abandon all of his wealt h, offspring and land; he would do
so seeking Allah's reward in t he Hereaft er.
The Tafsir of Ayah 2:8
Muhammad bin Ishaq narrat ed t hat Ibn ` Abbas said t hat ,
ゲ͡ カ
͡ ∇Εや ュ͡ ∇ヲΒ∠ ∇ャゅ͡よヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ メ
⊥ ヲ⊥ボΑ∠ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
びリ∠ Β͡レョ͡ ∇ぽヨ⊥ よ͡ ユ⊥ワ ゅ∠ョヱ∠
(And of mankind, t here are some who say: "We believe in Allah and t he Last Day'' while in fact
t hey do not believe) "This refers t o t he hypocrit es among t he Aws and Khazraj and t hose who
behaved as t hey did.''
This is how Abu Al-` Aliyah, Al-Hasan, Qat adah and As-Suddi explained t his Ayah. Allah revealed
t he charact erist ics of t he hypocrit es, so t hat t he believers would not be deceived by t heir
out er appearance, t hus saving t he believers from a great evil. Ot herwise, t he believers might
t hink t hat t he hypocrit es were believers, when in realit y t hey are disbelievers. To consider t he
sinners as right eous people is ext remely dangerous, Allah said,
ゲ͡ カ
͡ ∇Εや ュ͡ ∇ヲΒ∠ ∇ャゅ͡よヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ メ
⊥ ヲ⊥ボΑ∠ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
びリ∠ Β͡レョ͡ ∇ぽヨ⊥ よ͡ ユ⊥ワ ゅ∠ョヱ∠
(And of mankind, t here are some who say: "We believe in Allah and t he Last Day'' while in fact
t hey do not believe) meaning, t hey ut t er t hese false st at ement s only wit h t heir t ongues, j ust as
Allah said,
ヮ͡ ヤzャや メ
⊥ ヲ⊥シゲ∠ ャ∠ マ
∠ ルz ま͡ ギ⊥ ヰ∠ ∇ゼル∠ ∇やヲ⊥ャゅ∠ホ ラ∠ ヲ⊥ボヘ͡ ⇒∠レヨ⊥ ∇ャや ポ
∠ ¬∠ べ∠ィ や∠クま͡ぴ
びヮ⊥ ャ⊥ヲ⊥シゲ∠ ャ∠ マ ∠ ルzま͡ ユ⊥ ヤ∠∇バΑ∠ ヮ⊥ ヤzャや∠ヱ
(When t he hypocrit es come t o you (O Muhammad ), t hey say: "We bear wit ness t hat you are
indeed t he Messenger of Allah.'' Allah knows t hat you are indeed His Messenger) (63:1).
This Ayah means t hat t he hypocrit es ut t er t hese st at ement s only when t hey meet you, not
because t hey act ually believe what t hey are saying. The hypocrit es emphasize t heir belief in
Allah and t he Last Day wit h t heir words, when t hat is not t he case in realit y. Therefore, Allah
st at ed t hat t he hypocrit es lie in t heir t est imony of creed, when He said,
びラ
∠ ヲ⊥よグ͡ ⇒∠ムャ∠ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ ギ⊥ ヰ∠ ∇ゼΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah bears wit ness t hat t he hypocrit es are indeed liars.) (63:1), and,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ よ͡ ユ⊥ワ ゅ∠ョヱ∠ ぴ
(while in fact t hey believe not )
Allah said,
びやヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヮ∠ ヤzャや ラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ ぴ
(They t ry t o deceive Allah and t hose who believe). The hypocrit es show belief out wardly while
concealing disbelief. They t hink t hat by doing t his, t hey will mislead Allah, or t hat t he
st at ement s t hey ut t er will help t hem wit h Allah, and t his is an indicat ion of t heir t ot al
ignorance. They t hink t hat such behavior will deceive Allah, j ust as it might deceive some of
t he believers. Similarly, Allah said,
ラ
∠ ヲ⊥ヘヤ͡∇エΑ∠ ゅ∠ヨミ∠ ヮ⊥ ャ∠ ラ
∠ ヲ⊥ヘヤ͡∇エΒ∠ プ∠ ゅ⇔バΒ͡ヨィ
∠ ヮ͡ ヤzャや ユ⊥ ヰ⊥ ん⊥ バ∠ ∇らΑ∠ ュ∠ ∇ヲΑ∠ ぴ
ユ⊥ ワ⊥ ∇ユヰ⊥ ルz ま͡ Ι
∠ ぺ∠ ¬∃ ∇ヴセ
∠ ヴ∠ヤハ ∠ ∇ユヰ⊥ ルz ぺ∠ ラ
∠ ヲ⊥らジ ∠ ∇エΑ∠ ヱ∠ ∇ユム⊥ ャ∠
びラ ∠ ヲ⊥よグ͡ ⇒∠ム∇ャや
(On t he Day when Allah will resurrect t hem all t oget her; t hen t hey will swear t o Him as t hey
swear t o you. And t hey t hink t hat t hey have somet hing (t o st and upon). Verily, t hey are liars!)
(58:18). aHence, Allah refut ed t heir way by saying,
びラ
∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ Ι
z まラ
∠ ヲ⊥ハギ∠ ∇ガΑ∠ ゅ∠ョヱ∠ ぴ
(While t hey only deceive t hemselves, and perceive (it ) not !) Allah st at ed t hat t he hypocrit es
only deceive t hemselves by t his behavior, alt hough t hey are unaware of t his fact . Allah also
said,
び∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カ ヲ∠ ワ⊥ ヱ∠ ヮ∠ ヤzャや ラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
(Verily, t he hypocrit es t ry t o deceive Allah, but it is He Who deceives t hem) (4:142).
Also, Ibn Abi Hat im narrat ed t hat Ibn Jurayj comment ed on Allah's st at ement ,
び∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カ ヲ∠ ワ⊥ ヱ∠ ヮ∠ ヤzャや ラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
(Verily, t he hypocrit es seek t o deceive Allah, but it is He Who deceives t hem), "The hypocrit es
pronounce, ` There is no deit y wort hy of worship except Allah' seeking t o ensure t he sanct it y of
t heir blood and money, all t he while concealing disbelief.''Sa` id said t hat Qat adah said,
ゲ͡ カ
͡ ∇Εや ュ͡ ∇ヲΒ∠ ∇ャゅ͡よヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ メ
⊥ ヲ⊥ボΑ∠ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヮ∠ ヤzャや ラ ∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ - リ ∠ Β͡レョ͡ ∇ぽヨ⊥ よ͡ ユ⊥ワ ゅ∠ョヱ∠
びラ ∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ Ι
z まラ ∠ ヲ⊥ハギ∠ ∇ガΑ∠ ゅ∠ョヱ∠
(And of mankind, t here are some who say: "We believe in Allah and t he Last Day'' while in fact
t hey believe not . They t ry t o deceive Allah and t hose who believe, while t hey only deceive
t hemselves, and perceive (it ) not !) "This is t he descript ion of a hypocrit e. He is devious, he
says t he t rut h wit h his t ongue and defies it wit h his heart and deeds. He wakes up in a
condit ion ot her t han t he one he goes t o sleep in, and goes t o sleep in a different condit ion t han
t he one he wakes up in. He changes his mind j ust like a ship t hat moves about whenever a wind
blows.''
びラ
∠ ヲ⊥よグ͡ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ぴ
(Because t hey used t o t ell lies). The hypocrit es have t wo charact erist ics, t hey lie and t hey deny
t he Unseen.
The scholars who st at ed t hat t he Prophet knew t he hypocrit es of his t ime have only t he Hadit h
of Hudhayfah bin Al-Yaman as evidence. In it t he Prophet gave him t he names of fourt een
hypocrit es during t he bat t le of Tabuk. These hypocrit es plot t ed t o assassinat e t he Prophet
during t he night on a hill in t hat area. They planned t o excit e t he Prophet 's camel, so t hat she
would t hrow him down t he hill. Allah informed t he Prophet about t heir plot , and t he Prophet
t old Hudhayfah t heir names.
As for t he ot her hypocrit es, Allah said about t hem,
モ
͡ ∇ワぺ∠ ∇リョ͡ ヱ∠ ラ ∠ ヲ⊥ボヘ͡ ⇒∠レョ⊥ ゆ͡ や∠ゲ∇ハxΙや リ ∠ ョあ ユ⊥ムャ∠∇ヲェ
∠ ∇リヨz ョ͡ ヱ∠ ぴ
リ
⊥ ∇エル∠ ∇ユヰ⊥ ヨ⊥ ヤ∠∇バゎ∠ Ι∠ ベ ͡ ゅ∠ヘレz ャや ヴ∠ヤハ
∠ ∇やヱ⊥キゲ∠ ョ∠ る͡ レ∠ Α͡ギヨ∠ ∇ャや
び∇ユヰ⊥ ヨ⊥ ヤ∠∇バル∠
(And among t he bedouins around you, some are hypocrit es, and so are some among t he people
of Al-Madinah who persist in hypocrisy; you (O Muhammad ) know t hem not , We know t hem)
(9:101), and,
∀チ∠ゲョz ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ͡プ リ ∠ Α͡グャzや∠ヱ ラ ∠ ヲ⊥ボヘ͡ ⇒∠レヨ⊥ ∇ャや ヮ͡ わ∠ レ∠Α ∇ユャz リ͡ゃャzぴ
Ι
∠ zユを⊥ ∇ユヰ͡ よ͡ マ ∠ レz Α∠ ゲ͡ ∇ピレ⊥ ャ∠ る͡ レ∠ Α͡ギヨ∠ ∇ャや ヴ͡プ ラ ∠ ヲ⊥ヘィ ͡ ∇ゲヨ⊥ ∇ャや∠ヱ
∇やヲ⊥ヘボ͡ を⊥ ゅ∠ヨレ∠ ∇Αぺ∠ ∠リΒ͡ルヲ⊥バ∇ヤョz - Κ ⇔ Β͡ヤホ∠ Ι z ま͡ べ∠ヰΒ͡プ マ ∠ ル∠ ヱ⊥ケヱ͡ ゅ∠イΑ⊥
びΚ ⇔ Β͡わ∇ボゎ∠ ∇やヲ⊥ヤわあ ホ⊥ ヱ∠ ∇やヱ⊥グカ ͡ ぺ⊥
(If t he hypocrit es, and t hose in whose heart s is a disease, and t hose who spread false news
among t he people in Al-Madinah do not cease, We shall cert ainly let you overpower t hem, t hen
t hey will not be able t o st ay in it as your neighbors but a lit t le while. Accursed, t hey shall be
seized wherever found, and killed wit h a (t errible) slaught er) (33:60-61).
These Ayat prove t hat t he Prophet was not informed about each and everyone among t he
hypocrit es of his t ime. Rat her, t he Prophet was only informed about t heir charact erist ics, and
he used t o assume t hat some people possessed t hese charact erist ics. Similarly, Allah said,
The most not orious hypocrit e at t hat t ime was ` Abdullah bin Ubayy bin Salul; Zayd bin Arqam -
t he Companion - gave t rut hful t est imony t o t hat effect . In addit ion, ` Umar bin Al-Khat t ab once
ment ioned t he mat t er of Ibn Salul t o t he Prophet , who said,
モ
⊥ わ⊥ ∇ボΑ∠ や⇔ギヨz エ
∠ ョ⊥ ラ
z ぺ∠ ゆ
⊥ ゲ∠ バ∠ ∇ャや ゐ
∠ ギz エ
∠ わ∠ ゎ∠ ∇ラぺ∠ ロ⊥ ゲ∠ ∇ミぺ∠ ヶあルま͡»
«ヮ∠よゅ∠エ∇タぺ∠
(I would not like t he Arabs t o say t o each ot her t hat Muhammad is killing his Companions.)
Yet , when Ibn Salul died, t he Prophet performed t he funeral prayer for him and at t ended his
funeral j ust as he used t o do wit h ot her Muslims. It was recorded in t he Sahih t hat t he Prophet
said,
«れ∇ゲわ∠ ∇カゅ∠プ れ
⊥ ∇ゲあΒカ
⊥ ヶあルま͡»
(I was given t he choice (t o pray for him or not ), so I chose.)
ヮ⊥ ャ∠ ゲ⊥ ヘ∠ ∇ピΑ⊥ リ
∠ Β͡バ∇らジ
z ャや ヴ∠ヤハ
∠ れ
⊥ ∇キコ͡ ∇ヲャ∠ ヶあルぺ∠ ユ⊥ ヤ∠∇ハぺ∠ ∇ヲャ∠»
«れ∇キゴ͡ ャ∠
(If I knew t hat by asking (Allah t o forgive Ibn Salul) more t han sevent y t imes t hat He would
forgive him, t hen I would do t hat .)
ゅ∠ヨルz ま͡ ∇やヲャ⊥ゅ∠ホ チ
͡ ∇ケΕ ∠ や ヴ͡プ ∇やヱ⊥ギジ ͡ ∇ヘゎ⊥ Ι
∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ ぴ
リ͡ム⇒∠ャヱ∠ ラ ∠ ヱ⊥ギジ͡ ∇ヘヨ⊥ ∇ャや ユ⊥ ワ⊥ ∇ユヰ⊥ ルz ま͡ Ι∠ぺ - ラ ∠ ヲ⊥エヤ͡∇ダョ⊥ リ ⊥ ∇エル∠
びラ ∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ Ι z
(11. And when it is said t o t hem: "Do not make mischief on t he eart h,'' t hey say: "We are only
peacemakers.'') (12. Verily, t hey are t he ones who make mischief, but t hey perceive not .)
Meaning of Mischief
In his Tafsir, As-Suddi said t hat Ibn ` Abbas and Ibn Mas` ud comment ed,
ゅ∠ヨルz ま͡ ∇やヲ⊥ャゅ∠ホ チ
͡ ∇ケΕ
∠ や ヴ͡プ ∇やヱ⊥ギジ
͡ ∇ヘゎ⊥ Ι
∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ ぴ
びラ∠ ヲ⊥エヤ͡∇ダョ⊥ リ ⊥ ∇エル∠
(And when it is said t o t hem: "Do not make mischief on t he eart h,'' t hey say: "We are only
peacemakers.'') "They are t he hypocrit es. As for,
びチ
͡ ∇ケΕ
∠ や ヴ͡プ ∇やヱ⊥ギジ
͡ ∇ヘゎ⊥ Ι
∠ぴ
("Do not make mischief on t he eart h''), t hat is disbelief and act s of disobedience.'' Abu Ja` far
said t hat Ar-Rabi` bin Anas said t hat Abu Al-` Aliyah said t hat Allah's st at ement ,
びチ
͡ ∇ケΕ
∠ や ヴ͡プ ∇やヱ⊥ギジ
͡ ∇ヘゎ⊥ Ι
∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ ぴ
(And when it is said t o t hem: "Do not make mischief on t he eart h,''), means, "Do not commit
act s of disobedience on t he eart h. Their mischief is disobeying Allah, because whoever disobeys
Allah on t he eart h, or commands t hat Allah be disobeyed, he has commit t ed mischief on t he
eart h. Peace on bot h t he eart h and in t he heavens is ensured (and earned) t hrough obedience
(t o Allah).'' Ar-Rabi` bin Anas and Qat adah said similarly.
The st at ement by Ibn Jarir is t rue, t aking t he disbelievers as friends is one of t he cat egories of
mischief on t he eart h. Allah said,
ロ⊥ ヲ⊥ヤバ∠ ∇ヘゎ∠ Ι
z ま͡ ヂ
∃ ∇バよ∠ ¬⊥ べ∠Βャ͡∇ヱぺ∠ ∇ユヰ⊥ ツ
⊥ ∇バよ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Αグzャや∠ヱぴ
び ∀ゲΒ͡らミ∠ ∀キゅ∠ジ∠プ∠ヱ チ ͡ ∇ケΙ x や ヴ͡プ る∀ レ∠ ∇わプ͡ ∇リム⊥ ゎ∠
(And t hose who disbelieve are allies of one anot her, if you do not do t his (help each ot her),
t here will be t urmoil and oppression on t he eart h, and great mischief.) (8:73), In t his way Allah
severed t he loyalt y bet ween t he believers and t he disbelievers. Similarly, Allah said,
¬∠ べ∠Βャ͡∇ヱぺ∠ リ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ∇やヱ⊥グ͡ガわz ∠ゎ Ι
∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャ ∇やヲ⊥ヤバ∠ ∇イゎ∠ ラ∠ぺ ラ
∠ ヱ⊥ギΑ͡ゲゎ⊥ ぺ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ラ
͡ ヱ⊥キ リ͡ョ
び ゅ⇔レΒ͡らョぁ ゅ⇔ルゅ∠ト∇ヤシ ⊥
(O you who believe! Do not t ake disbelievers as Awliya' (prot ect ors or helpers or friends)
inst ead of believers. Do you wish t o offer Allah a manifest proof against yourselves) (4: 144).
リ∠ャヱ∠ ケ͡ ゅzレャや リ
∠ ョ͡ モ
͡ ヘ∠ ∇シΙ
xやポ
͡ ∇ケギz ャや ヴ͡プ リ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
び や⇔ゲΒ͡ダル∠ ∇ユヰ⊥ ャ∠ ギ∠ イ ͡ ゎ∠
(Verily, t he hyprocrit es will be in t he lowest dept h of t he Fire; no helper will you find for
t hem) (4:145).
Since t he out ward appearance of t he hypocrit e displays belief, he confuses t he t rue believers.
Hence, t he deceit ful behavior of t he hypocrit es is an act of mischief, because t hey deceive t he
believers by claiming what t hey do not believe in, and because t hey give support and loyalt y t o
t he disbelievers against t he believers.
If t he hypocrit e remains a disbeliever (rat her t han pret ending t o be Muslim), t he evil t hat
result s from him would be less. Even bet t er, if t he hypocrit e becomes sincere wit h Allah and
makes t he st at ement s t hat he ut t ers conform t o his deeds, he will gain success. Allah said,
ゅ∠ヨルz ま͡ ∇やヲ⊥ャゅ∠ホ チ
͡ ∇ケΕ
∠ や ヴ͡プ ∇やヱ⊥ギジ
͡ ∇ヘゎ⊥ Ι
∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ ぴ
びラ∠ ヲ⊥エヤ͡∇ダョ⊥ リ ⊥ ∇エル∠
(And when it is said t o t hem: "Do not make mischief on t he eart h,'' t hey say: "We are only
peacemakers.'') meaning, "We seek t o be friends wit h bot h part ies, t he believers and t he
disbelievers, and t o have peace wit h bot h part ies.'' Similarly, Muhammad bin Ishaq report ed
t hat Ibn ` Abbas said,
ゅ∠ヨルz ま͡ ∇やヲ⊥ャゅ∠ホ チ
͡ ∇ケΕ
∠ や ヴ͡プ ∇やヱ⊥ギジ
͡ ∇ヘゎ⊥ Ι
∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ ぴ
びラ∠ ヲ⊥エヤ͡∇ダョ⊥ リ ⊥ ∇エル∠
(And when it is said t o t hem: "Do not make mischief on t he eart h,'' t hey say: "We are only
peacemakers.'') means, "We seek t o make amends bet ween t he believers and t he People of t he
Book. '' Allah said,
びラ
∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ Ι
z リ͡ム⇒∠ャヱ∠ ラ
∠ ヱ⊥ギジ
͡ ∇ヘヨ⊥ ∇ャや ユ⊥ ワ⊥ ∇ユヰ⊥ ルzま͡ Ι∠ぺぴ
(Verily, t hey are t he ones who make mischief, but t hey perceive not .). This Ayah means t hat
t he hypocrit es' behavior, and t heir claim t hat it is for peace, is it self mischief, alt hough in t heir
ignorance, t hey do not see it t o be mischief.
びサ
⊥ ゅzレャや リ
∠ ョ∠ や∠¬ べ∠ヨミ∠ ∇やヲ⊥レョ͡ や∠¬ぴ
("Believe as t he people believe,''), meaning, ` Believe j ust as t he believers believe in Allah, His
angels, His Books, His Messengers, Resurrect ion aft er deat h, Paradise and Hellfire, et c. And
obey Allah and His Messenger by heeding t he commandment s and avoiding t he prohibit ions.' Yet
t he hypocrit es answer by saying,
び¬⊥ べ∠ヰヘ∠ ジ
ぁ ャや リ
∠ ョ∠ へ べ∠ヨミ∠ リ
⊥ ョ͡ ∇ぽル⊥ ぺ∠ ∇やヲ⊥ャゅ∠ホぴ
("Shall we believe as t he fools have believed'') t hey meant (may Allah curse t he hypocrit es) t he
Companions of t he Messenger of Allah . This is t he same Tafsir given by Abu Al-` Aliyah and As-
Suddi in his Tafsir, wit h a chain of narrat ion t o Ibn ` Abbas, Ibn Mas` ud and ot her Companions.
This is also t he Tafsir of Ar-Rabi` bin Anas and ` Abdur-Rahman bin Zayd bin Aslam. The
hypocrit es said, "Us and t hem having t he same st at us, following t he same pat h, while t hey are
fools!'' ` The fool' is t he ignorant , simple-minded person who has lit t le knowledge in areas of
benefit and harm. This is why, according t o t he maj orit y of t he scholars, Allah used t he t erm
foolish t o include children, when He said,
∇ユム⊥ ャ∠ ヮ⊥ zヤャや モ
∠ バ∠ ィ
∠ ヴ͡わャzや ユ⊥ ム⊥ ャ∠ヲ∠ ∇ョぺ∠ ¬∠ べ∠ヰヘ∠ ジ
ぁ ャや ∇やヲ⊥ゎ∇ぽゎ⊥ Ι∠ ヱ∠ ぴ
びゅ⇔ヨ⇒∠Βホ͡
(And do not give your propert y, which Allah has made a means of support for you, t o t he
foolish) (4:5).
Allah answered t he hypocrit es in all of t hese inst ances. For inst ance, Allah said here,
び¬⊥ べ∠ヰヘ∠ ジ
ぁ ャや ユ⊥ ワ⊥ ∇ユヰ⊥ ルzま͡ Ι
∠ ぺ∠ぴ
(Verily, t hey are t he fools). Allah t hus affirmed t hat t he hypocrit es are indeed t he fools, yet ,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
z リ͡ム⇒∠ャヱ∠ ぴ
(But t hey know not ). Since t hey are so t horoughly ignorant , t he hypocrit es are unaware of t heir
degree of deviat ion and ignorance, and such sit uat ion is more dangerous, a severer case of
blindness, and furt her from t he t rut h t han one who is aware.
∇や∇ヲヤ∠カ
∠ や∠クま͡ヱ∠ ゅzレョ∠ や∠¬ やヲ⊥ャゅ∠ホ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ∇やヲ⊥ボャ∠ や∠クま͡ヱ∠ ぴ
リ
⊥ ∇エル∠ ゅ∠ヨルz ま͡ ∇ユム⊥ バ∠ ョ∠ ゅzル͡ま ∇やヲ⊥ャゅ∠ホ ∇ユヰ͡ レ͡ Β͡ト⇒∠Βセ ∠ ヴャ∠ま͡
ヶ͡プ ∇ユワ⊥ ぁギヨ⊥ Α∠ ヱ∠ ∇ユヰ͡ よ͡ ¬⊥ ン͡ゴ∇ヰわ∠ ∇ジΑ∠ ヮ⊥ zヤャや - ラ ∠ ヱ⊥¬ゴ͡ ∇ヰわ∠ ∇ジョ⊥
びラ ∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ レ͡ ⇒∠Β∇ピデ
⊥
(14. And when t hey meet t hose who believe, t hey say: "We believe,'' but when t hey are alone
wit h t heir Shayat in (devils), t hey say: "Truly, we are wit h you; verily, we were but mocking.'')
(15. Allah mocks at t hem and leaves t hem increasing in t heir deviat ion t o wander blindly.)
び∇ユヰ͡ レ͡ Β͡ト⇒∠Βセ
∠ ヴ∠ャま͡ ∇や∇ヲヤ∠カ
∠ や∠クま͡ヱ∠ ぴ
(But when t hey are alone wit h t heir Shayat in), meaning, if t hey are alone wit h t heir devils,
such as t heir leaders and mast ers among t he rabbis of t he Jews, hypocrit es and idolat ors.
ザ
͡ ∇ルΗ ͡や リ ∠ Β͡ト⇒∠Βセ
∠ や⇔ヱ∂ ギ⊥ ハ
∠ ヴ
y ら͡ ル͡ あモム⊥ ャ͡ ゅ∠レ∇ヤバ∠ ィ
∠ マ∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
メ
͡ ∇ヲボ∠ ∇ャや フ
∠ ゲ⊥ ∇カコ⊥ ヂ
∃ ∇バよ∠ ヴ∠ャま͡ ∇ユヰ⊥ ツ ⊥ ∇バよ∠ ヴ͡ェヲ⊥Α リ あイ ͡ ∇ャや∠ヱ
びや⇔ケヱ⊥ゲビ ⊥
(And so We have appoint ed for every Prophet enemies Shayat in (devils) among mankind and
Jinn, inspiring one anot her wit h adorned speech as a delusion (or by way of decept ion))
(6:112).
びラ
∠ ヱ⊥¬ゴ͡ ∇ヰわ∠ ∇ジョ⊥ リ
⊥ ∇エル∠ ゅ∠ヨルz ま͡ぴ
(Verily, we were but mocking), meaning, we only mock people (t he believers) and deceive
t hem.'' Ad-Dahhak said t hat Ibn ` Abbas said t hat t he Ayah,
びラ
∠ ヱ⊥¬ゴ͡ ∇ヰわ∠ ∇ジョ⊥ リ
⊥ ∇エル∠ ゅ∠ヨルz ま͡ぴ
(Verily, we were but mocking), means, "We (meaning t he hypocrit es) were mocking t he
Companions of Muhammad.'' Also, Ar-Rabi` bin Anas and Qat adah said similarly. Allah's
st at ement ,
∇ユヰ͡ レ͡ ⇒∠Β∇ピデ
⊥ ヶ͡プ ∇ユワ⊥ ぁギヨ⊥ Α∠ ヱ∠ ∇ユヰ͡ よ͡ ¬⊥ ン͡ゴ∇ヰわ∠ ∇ジΑ∠ ヮ⊥ zヤャやぴ
びラ ∠ ヲ⊥ヰヨ∠ ∇バΑ∠
(Allah mocks at t hem and leaves t hem increasing in t heir deviat ion t o wander blindly) answers
t he hypocrit es and punishes t hem for t heir behavior. Ibn Jarir comment ed, "Allah ment ioned
what He will do t o t hem on t he Day of Resurrect ion, when He said,
He t hen said, "This, and it s like, is Allah's mockery of t he hypocrit es and t he people of Shirk.''
ウ
∠ ヤ∠∇タぺ∠ヱ∠ ゅ∠ヘハ
∠ ∇リヨ∠ プ∠ ゅ∠ヰヤ⊥∇んョあ る∀ ゃ∠ Βあ シ
∠ る∃ ゃ∠ Βあ シ
∠ ¬⊥ へ∠ゴィ∠ ヱ∠ ぴ
びヮ͡ ヤzャや ヴ∠ヤハ
∠ ロ⊥ ゲ⊥ ∇ィほ∠プ∠
(The recompense for an offense is an offense equal t o it ; but whoever forgives and makes
reconciliat ion, his reward is wit h Allah) (42:40), and,
びヮ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ギわ∠ ∇ハゅ∠プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ン∠ギわ∠ ∇ハや リ
͡ ヨ∠ プ∠ ぴ
(Then whoever t ransgresses (t he prohibit ion) against you, t ransgress likewise against him)
(2:194).
The first act is an act of inj ust ice, while t he second act is an act of j ust ice. So bot h act ions
carry t he same name, while being different in realit y. This is how t he scholars explain deceit ,
cunning and mocking when at t ribut ed t o Allah in t he Qur'an. Surely, Allah exact s revenge for
cert ain evil act s wit h a punishment t hat is similar in nat ure t o t he act it self. We should affirm
here t hat Allah does not do t hese t hings out of j oyful play, according t o t he consensus of t he
scholars, but as a j ust form of punishment for cert ain evil act s.
びラ
∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ レ͡ ⇒∠Β∇ピデ
⊥ ヶ͡プ ∇ユワ⊥ ぁギヨ⊥ Α∠ ヱ∠ ぴ
(Allah mocks at t hem and leaves t hem increasing in t heir deviat ion t o wander blindly). As-Suddi
report ed t hat Ibn ` Abbas, Ibn Mas` ud and several ot her Companions of t he Messenger of Allah
said t hat ,
び∇ユワ⊥ ギぁ ヨ⊥ Α∠ ヱ∠ ぴ
(and leaves t hem increasing) means, He gives t hem respit e. Also, Muj ahid said, "He (causes
t heir deviat ion) t o increase.'' Allah said;
- リ
∠ Β͡レよ∠ ヱ∠ メ∃ ゅzョ リ͡ョ ヮ͡ よ͡ ∇ユワ⊥ ぁギヨ͡ ル⊥ ゅ∠ヨルz ぺ∠ ラ
∠ ヲ⊥らジ ∠ ∇エΑ∠ ぺ∠ぴ
びラ∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ Ι
z モ∠よ れ
͡ ゲ∠ ∇Βガ∠ ∇ャや ヴ͡プ ∇ユヰ⊥ ャ∠ ネ
⊥ ケ͡ ゅ∠ジル⊥
(Do t hey t hink t hat by t he wealt h and t he children wit h which We augment t hem. (That ) We
hast en t o give t hem wit h good t hings. Nay, but t hey perceive not .) (23:55-56).
Ibn Jarir comment ed, "The correct meaning of t his Ayah is ` We give t hem increase from t he
view of giving t hem respit e and leaving t hem in t heir deviat ion and rebellion.' Similarly, Allah
said,
ヮ͡ よ͡ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ ∇ユャ∠ ゅ∠ヨミ∠ ∇ユワ⊥ ゲ∠ ⇒∠ダ∇よぺ∠ヱ∠ ∇ユヰ⊥ ゎ∠ ギ∠ ゃ͡ ∇プぺ∠ ょ ⊥ あヤボ∠ ル⊥ ヱ∠ ぴ
びラ ∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ ル͡ ゅ∠Β∇ピデ
⊥ ヴ͡プ ∇ユワ⊥ ケ⊥ グ∠ ル∠ ヱ∠ り∃ ゲz ョ∠ メ∠ ヱz ぺ∠
(And We shall t urn t heir heart s and t heir eyes away (from guidance), as t hey refused t o believe
in it t he first t ime, and We shall leave t hem in t heir t respass t o wander blindly). '' (6:110).
Tughyan used in t his Ayah means t o t ransgress t he limit s, j ust as Allah said in anot her Ayah,
Also, Ibn Jarir said t hat t he t erm ` Amah, in t he Ayah means, ` deviat ion'. He also said about
Allah's st at ement ,
びラ
∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ レ͡ ⇒∠Β∇ピデ
⊥ ヶ͡プぴ
(in t heir deviat ion t o wander), "In t he misguidance and disbelief t hat has encompassed t hem,
causing t hem t o be confused and unable t o find a way out of it . This is because Allah has
st amped t heir heart s, sealed t hem, and blinded t heir vision. Therefore, t hey do not recognize
guidance or find t he way out of t heir deviat ion.''
In his Tafsir, As-Suddi report ed t hat Ibn ` Abbas and Ibn Mas` ud comment ed on;
In summary, t he st at ement s t hat we have ment ioned from t he scholars of Tafsir indicat e t hat
t he hypocrit es deviat e from t he t rue guidance and prefer misguidance, subst it ut ing wickedness
in place of right eousness. This meaning explains Allah's st at ement ,
The Ayah also includes t hose who preferred deviat ion over guidance. The hypocrit es fall int o
several cat egories. This is why Allah said,
びリ
∠ Α͡ギわ∠ ∇ヰョ⊥ ∇やヲ⊥ルゅ∠ミ ゅ∠ョヱ∠ ∇ユヰ⊥ ゎ⊥ ゲ∠ ⇒∠イゎあ ろ∠エ͡よ∠ケ ゅ∠ヨプ∠ ぴ
(So t heir commerce was profit less. And t hey were not guided), meaning t heir t rade did not
succeed nor were t hey right eous or right ly guided t hroughout all t his. In addit ion, Ibn Jarir
narrat ed t hat Qat adah comment ed on t he Ayah,
びリ
∠ Α͡ギわ∠ ∇ヰョ⊥ ∇やヲ⊥ルゅ∠ミ ゅ∠ョヱ∠ ∇ユヰ⊥ ゎ⊥ ゲ∠ ⇒∠イゎあ ろ∠エ͡よ∠ケ ゅ∠ヨプ∠ ぴ
(So t heir commerce was profit less. And t hey were not guided), "By Allah! I have seen t hem
leaving guidance for deviat ion, leaving t he Jama` ah (t he communit y of t he believers) for t he
sect s, leaving safet y for fear, and t he Sunnah for innovat ion.'' Ibn Abi Hat im also report ed ot her
similar st at ement s.
ゅ∠ョ ∇れ¬∠ ゅ∠ッぺ∠ べzヨヤ∠プ∠ や⇔ケゅ∠ル ギ∠ ホ∠ ∇ヲわ∠ ∇シや ン͡グャzや モ ͡ ん∠ ヨ∠ ミ∠ ∇ユヰ⊥ ヤ⊥ん∠ ョ∠ ぴ
Ι
z ろ ∃ ⇒∠ヨヤ⊥ニ
⊥ ヶ͡プ ∇ユヰ⊥ ミ∠ ゲ∠ ゎ∠ ヱ∠ ∇ユワ͡ ケ͡ ヲ⊥レよ͡ ヮ⊥ ヤzャや ょ∠ ワ∠ ク∠ ヮ⊥ ャ∠∇ヲェ ∠
びラ∠ ヲ⊥バィ͡ ∇ゲΑ∠ Ι∠ ∇ユヰ⊥ プ∠ ∀ヴ∇ヨハ ⊥ ∀ユ∇ムよ⊥ ユx タ
⊥ - ∠ラヱ⊥ゲ͡ダ∇らΑ⊥
(17. Their likeness is as t he likeness of one who kindled a fire; t hen, when it illuminat ed all
around him, Allah removed t heir light and left t hem in darkness. (So) t hey could not see). (18.
They are deaf, dumb, and blind, so t hey ret urn not (t o t he right pat h).)
Allah's st at ement ,
びろ
∃ ⇒∠ヨヤ⊥ニ
⊥ ヶ͡プ ∇ユヰ⊥ ミ∠ ゲ∠ ゎ∠ ヱ∠ ぴ
(And left t hem in darkness), t hat is t heir doubt s, disbelief and hypocrisy.
びラ
∠ ヱ⊥ゲダ
͡ ∇らΑ⊥ Ι
zぴ
((So) t hey could not see) meaning, t hey are unable t o find t he correct pat h or find it s
direct ion. In addit ion, t hey are,
びユx タ
⊥ ぴ
(deaf) and t hus cannot hear t he guidance,
び∇ユム⊥ よ͡ ぴ
(dumb) and cannot ut t er t he words t hat might benefit t hem,
びヴ⇔ヨハ
∠ぴ
(and blind) in t ot al darkness and deviat ion. Similarly, Allah said,
ゆ
⊥ ヲ⊥ヤボ⊥ ∇ャや ヴ∠ヨ∇バゎ∠ リ͡ム⇒∠ャヱ∠ ゲ⊥ ⇒∠ダ∇よΙ
x や ヴ∠ヨ∇バゎ∠ Ι∠ ゅ∠ヰルz ͡み∠プぴ
びケ͡ ヱ⊥ギダ
ぁ ャや ヴ͡プ ヴ͡わャzや
(Verily, it is not t he eyes t hat grow blind, but it is t he heart s which are in t he breast s t hat grow
blind) (22:46) and t his why t hey cannot get back t o t he st at e of guidance t hat t hey were in,
since t hey sold it for misguidance.
ベ
∀ ∇ゲよ∠ ヱ∠ ギ∀ ∇ハケ∠ ヱ∠ ∀ろ⇒∠ヨヤ⊥ニ ⊥ ヮ͡ Β͡プ ¬͡ べ∠ヨジ
z ャや リ∠ ョあ ょ∃ Βあ ダ∠ ミ∠ ∇ヱぺ∠ぴ
ペ
͡ハ ͡ ヲ∠ ダz ャや リ ∠ ョあ ユ͡ヰル͡ や∠クや∠¬ ヴ͡プ ∇ユヰ⊥ バ∠ ら͡ ⇒∇タぺ∠ ラ ∠ ヲ⊥ヤバ∠ ∇イΑ∠
ベ
⊥ ∇ゲら∠ ∇ャや キ⊥ ゅ∠ムΑ∠ - リ ∠ Α͡ゲヘ͡ ⇒ム∇ャゅ͡よ ∀テΒ͡エョ⊥ ヮ⊥ ヤzャや∠ヱ れ ͡ ∇ヲヨ∠ ∇ャや ケ∠ グ∠ ェ
∠
へ∠クま͡ヱ∠ ヮ͡ Β͡プ ∇や∇ヲゼ
∠ ョz ユ⊥ヰャ∠ ¬∠ べ∠ッぺ∠ べ∠ヨヤzミ⊥ ∇ユワ⊥ ゲ∠ ⇒∠ダ∇よぺ∠ ブ ⊥ ト∠ ∇ガΑ∠
∇ユヰ͡ バ͡ ∇ヨジ
∠ よ͡ ょ∠ ワ∠ グ∠ ャ∠ ヮ⊥ zヤャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ∇やヲ⊥ョゅ∠ホ ∇ユヰ͡ ∇Βヤ∠ハ ∠ ユ∠ ヤ∠∇ニぺ∠
び ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ ∠ あモミ⊥ ヴ∠ヤハ ∠ ヮ∠ ヤzャや ラ
z ま͡ ∇ユワ͡ ゲ͡ ⇒∠ダ∇よぺ∠ヱ∠
(19. Or like a rainst orm in t he sky, bringing darkness, t hunder, and light ning. They t hrust t heir
fingers in t heir ears t o keep out t he st unning t hunderclap for fear of deat h. But Allah ever
encompasses t he disbelievers.) (20. The light ning almost snat ches away t heir sight , whenever it
flashes for t hem, t hey walk t herein, and when darkness covers t hem, t hey st and st ill. And if
Allah willed, He could have t aken away t heir hearing and t heir sight . Cert ainly, Allah has power
over all t hings.)
びょ
∃ Βあ ダ
∠ ミ∠ ぴ
(Like a Sayyib), meaning, "The rain", as Ibn Mas` ud, Ibn ` Abbas, and several ot her Companions
have confirmed as well as Abu Al-` Aliyah, Muj ahid, Sa` id bin Jubayr, ` At a', Al-Hasan Al-Basri,
Qat adah, ` At iyah Al-` Awfi, ` At a' Al-Khurasani, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak said
"It is t he clouds." However, t he most accept ed opinion is t hat it means t he rain t hat comes
down during,
びろ
͡ ⇒∠ヨヤ⊥ニ
⊥ぴ
(darkness), meaning, here, t he doubt s, disbelief and hypocrisy.
びギ∀ ∇ハケ∠ ヱ∠ ぴ
(t hunder) t hat shocks t he heart s wit h fear. The hypocrit es are usually full of fear and anxiet y,
j ust as Allah described t hem,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ る∃ エ
∠ ∇Βタ
∠ zモミ⊥ ラ
∠ ヲ⊥らジ
∠ ∇エΑ∠ ぴ
(They t hink t hat every cry is against t hem) (63: 4), and,
∇ユヰ⊥ レz ム͡ ⇒∠ャヱ∠ ∇ユム⊥ レあョ ユ⊥ワ ゅ∠ョヱ∠ ∇ユム⊥ レ͡ヨャ∠ ∇ユヰ⊥ ルz ま͡ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥ヘヤ͡∇エΑ∠ ヱ∠ ぴ
∇ヱぺ∠ れ ∃ や∠ゲ⇒∠ピョ∠ ∇ヱぺ∠ ゅ⇔ゃ∠イ∇ヤョ∠ ラ ∠ ヱ⊥ギイ ͡ Α∠ ∇ヲャ∠ - ラ ∠ ヲ⊥ホゲ∠ ∇ヘΑ∠ ∀ュ∇ヲ∠ホ
びラ∠ ヲ⊥エヨ∠ ∇イΑ∠ ∇ユワ⊥ ヱ∠ ヮ͡ ∇Βャ∠ま͡ ∇や∇ヲャzヲ∠ ャz Κ
⇔カ ∠ ギz ョ⊥
(They swear by Allah t hat t hey are t ruly of you while t hey are not of you, but t hey are a people
who are afraid. Should t hey find refuge, or caves, or a place of concealment , t hey would t urn
st raight way t heret o in a swift rush) (9:56-57).
びベ
∠ ∇ゲら∠ ∇ャやぴ
(The light ning), is in reference t o t he light of fait h t hat is somet imes felt in t he heart s of t he
hypocrit es,
ペ
͡ハ
͡ ヲ∠ ダ
z ャや リ
∠ ョあ ユ͡ヰル͡ や∠クや∠¬ ヴ͡プ ∇ユヰ⊥ バ∠ ら͡ ⇒∇タぺ∠ ラ ∠ ヲ⊥ヤバ∠ ∇イΑ∠ ぴ
びリ∠ Α͡ゲヘ͡ ⇒ム∇ャゅ͡よ ∀テΒ͡エョ⊥ ヮ⊥ ヤzャや∠ヱ れ
͡ ∇ヲヨ∠ ∇ャや ケ∠ グ∠ ェ
∠
(They t hrust t heir fingers in t heir ears t o keep out t he st unning t hunderclap for fear of deat h.
But Allah ever encompasses t he disbelievers), meaning, t heir caut iousness does not benefit
t hem because t hey are bound by Allah's all-encompassing will and decision. Similarly, Allah
said,
モ
͡ よ∠ - キ∠ ヲ⊥ヨを∠ ヱ∠ ラ
∠ ∇ヲハ∠ ∇ゲプ͡ - キ͡ ヲ⊥レイ
⊥ ∇ャや ゑ
⊥ Α͡ギェ
∠ ポ
∠ ゅ∠ゎぺ∠ モ
⊥ ワ∠ ぴ
∇ユヰ͡ も͡ へ∠ケヱ∠ リ͡ョ ヮ⊥ ヤzャや∠ヱ - ∃ょΑ͡グ∇ム∠ゎ ヴ͡プ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや
び ∀テΒ͡エョぁ
(Has t he st ory reached you of t wo host s. Of Fir` awn (Pharaoh) and Thamud Nay! The
disbelievers (persist ed) in denying. And Allah encompasses t hem from behind!) (85:17-20).
び∇ユワ⊥ ゲ∠ ⇒∠ダ∇よぺ∠ ブ
⊥ ト
∠ ∇ガΑ∠ ベ
⊥ ∇ゲら∠ ∇ャや キ⊥ ゅ∠ムΑ∠ ぴ
F(The light ning almost snat ches away t heir sight ) meaning, because t he light ning is st rong
it self, and because t heir comprehension is weak and does not allow t hem t o embrace t he fait h.
Also, ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas comment ed on t he Ayah,
び∇ユワ⊥ ゲ∠ ⇒∠ダ∇よぺ∠ ブ
⊥ ト
∠ ∇ガΑ∠ ベ
⊥ ∇ゲら∠ ∇ャや キ⊥ ゅ∠ムΑ∠ ぴ
(The light ning almost snat ches away t heir sight ), "The Qur'an ment ioned almost all of t he
secret s of t he hypocrit es.'' ` Ali bin Abi Talhah also narrat ed t hat Ibn ` Abbas said,
∇ユヰ͡ ∇Βヤ∠ハ
∠ ユ∠ ヤ∠∇ニぺ∠ へ∠ク͡ま∠ヱ ヮ͡ Β͡プ ∇や∇ヲゼ
∠ ョz ユ⊥ヰャ∠ ¬∠ べ∠ッぺ∠ べ∠ヨヤzミ⊥ ぴ
び∇やヲ⊥ョゅ∠ホ
(Whenever it flashes for t hem, t hey walk t herein, and when darkness covers t hem, t hey st and
st ill), "They recognize t he t rut h and speak about it . So t heir speech is upright , but when t hey
revert t o disbeleif, t hey again fall int o confusion.'' This was also said by Abu Al-` Aliyah, Al-
Hasan Al-Basri, Qat adah, Ar-Rabi` bin Anas and As-Suddi, who narrat ed it from t he
Companions, and it is t he most obvious and most correct view, and Allah knows best .
Ibn Abi Hat im narrat ed t hat ` Abdullah bin Mas` ud comment ed on,
び∇ユヰ͡ Α͡ギ∇Αぺ∠ リ
∠ ∇Βよ∠ ヴ∠バ∇ジΑ∠ ∇ユワ⊥ ケ⊥ ヲ⊥ルぴ
(Their Light will run forward before t hem), "They will pass on t he Sirat . according t o t heir
deeds. The light t hat some people have will be as big as a mount ain, while t he light of ot hers
will be as big as a dat e t ree. The people who will have t he least light are t hose whose index
fingers will somet imes be lit and ext inguished at ot her t imes.'' Ibn Abi Hat im also report ed t hat
Ibn ` Abbas said, "Every person among t he people of Tawhid (Islamic Monot heism) will gain a
light on t he Day of Resurrect ion. As for t he hypocrit e, his light will be ext inguished. When t he
believers wit ness t he hypocrit e's light being ext inguished, t hey will feel anxious. Hence, t hey
will supplicat e,
Consequent ly, t here are several t ypes of people. There are t he believers whom t he first four
Ayat (2:2-5) in Surat Al-Baqarah describe. There are t he disbelievers who were described in t he
next t wo Ayat . And t here are t wo cat egories of hypocrit es: t he complet e hypocrit es who were
ment ioned in t he parable of t he fire, and t he hesit ant hypocrit es, whose light of fait h is
somet imes lit and somet imes ext inguished. The parable of t he rain was revealed about t his
cat egory, which is not as evil as t he first cat egory.
This is similar t o t he parables t hat were given in Surat An-Nur (chapt er 24). Like t he example
of t he believer and t he fait h t hat Allah put in his heart , compared t o a bright ly illuminat ed
lamp, j ust like a rising st ar. This is t he believer, whose heart is built on fait h and receiving it s
support from t he divine legislat ion t hat was revealed t o it , wit hout any impurit ies or
imperfect ions, as we will come t o know, Allah willing.
Allah gave a parable of t he disbelievers who t hink t hat t hey have somet hing, while in realit y
t hey have not hing; such people are t hose who have compounded ignorance. Allah said,
ヮ⊥ ら⊥ ジ
∠ ∇エΑ∠ る∃ バ∠ Β͡ボよ͡ ゆ
∃ や∠ゲジ ∠ ミ∠ ∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや∠ヱぴ
びゅ⇔ゃ∇Βセ∠ ロ⊥ ∇ギイ
͡ Α∠ ∇ユャ∠ ロ⊥ ¬∠ べ∠ィ や∠クま͡ ヴzわェ
∠ ¬⇔ べ∠ョ ラ
⊥ べ∇ヨヌz ャや
(As for t hose who disbelieved, t heir deeds are like a mirage in a desert . The t hirst y one t hinks
it t o be wat er, unt il he comes up t o it , he finds it t o be not hing) (24:39).
Allah t hen gave t he example of ignorant disbelievers, simple in t heir ignorance. He said;
Therefore, Allah divided t he camp of t he disbelievers int o t wo groups, advocat es and followers.
Allah ment ioned t hese t wo groups in t he beginning of Surat Al-Haj j ,
ノ⊥ ら͡ わz Α∠ ヱ∠ ユ∃ ∇ヤハ
͡ ゲ͡ ∇Βピ∠ よ͡ ヮ͡ ヤzャや ヴ͡プ メ
⊥ ギ͡ ⇒∠イΑ⊥ リ∠ョ サ ͡ ゅzレャや リ
∠ ョ͡ ヱ∠ ぴ
び ギ∃ Α͡ゲョz リ
∃ ⇒∠ト∇Βセ
∠ zモミ⊥
(And among mankind is he who disput es about Allah, wit hout knowledge, and follows every
rebellious (disobedient t o Allah) Shayt an (devil) (devoid of every kind of good)) (22:3), and,
Ι
∠ ヱ∠ ユ∃ ∇ヤハ
͡ ゲ͡ ∇Βピ∠ よ͡ ヮ͡ ヤzャや ヴ͡プ メ
⊥ ギ͡ ⇒∠イΑ⊥ リ∠ョ サ͡ ゅzレャや リ ∠ ョ͡ ヱぴ
び ゲ∃ Β͡レョぁ ょ
∃ ⇒∠わミ͡ Ι
∠ ヱ∠ ン⇔ギワ⊥
(And among men is he who disput es about Allah, wit hout knowledge or guidance, or a Book
giving light (from Allah)) (22:8).
Furt hermore, Allah has divided t he group of t he believers in t he beginning of Surat Al-Waqi` ah
(56) and at t he end. He also divided t hem in Surat Al-Insan (76) int o t wo groups, t he Sabiqun
(t hose who preceded), t hey are t he "near ones" (Muqaribun) and Ashab Al-Yamin (t he
companions of t he right ), and t hey are right eous (Abrar).
In summary, t hese Ayat divide t he believers int o t wo cat egories, t he near ones and right eous.
Also, t he disbelievers are of t wo t ypes, advocat es and followers. In addit ion, t he hypocrit es are
divided int o t wo t ypes, pure hypocrit es and t hose who have some hypocrisy in t hem. The Two
Sahihs record t hat ` Abdullah bin ` Amr said t hat t he Prophet said,
Hence, man might have bot h a part of fait h and a part of hypocrisy, whet her in deed, as t his
Hadit h st ipulat es, or in t he creed, as t he Ayah (2:20) st ipulat es.
Types of Hearts
Imam Ahmad recorded Abu Sa` id saying t hat t he Messenger of Allah said
Allah said,
ヮ∠ ヤzャや ラ
z ま͡ ∇ユワ͡ ゲ͡ ⇒∠ダ∇よぺ∠ヱ∠ ∇ユヰ͡ バ͡ ∇ヨジ
∠ よ͡ ょ
∠ ワ∠ グ∠ ャ∠ ヮ⊥ ヤzャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ぴ
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ ∠ あモミ⊥ ヴ∠ヤハ ∠
(And if Allah willed, He would have t aken away t heir hearing and t heir sight . Cert ainly, Allah
has power over all t hings). Muhammad bin Ishaq report ed t hat Ibn ` Abbas comment ed on
Allah's st at ement ,
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Cert ainly, Allah has power over all t hings). Ibn ` Abbas said, "Allah is able t o punish or pardon
His servant s as He wills.'' Ibn Jarir comment ed, "Allah only described Himself wit h t he abilit y t o
do everyt hing in t his Ayah as a warning t o t he hypocrit es of His cont rol over everyt hing, and t o
inform t hem t hat His abilit y complet ely encompasses t hem and t hat He is able t o t ake away
t heir hearing and sight .''
Ibn Jarir and several ot her scholars of Tafsir st at ed t hat t hese t wo parables are about t he same
kind of hypocrit e. So t he ` or' ment ioned in,
び¬͡ べ∠ヨジ
z ャや リ
∠ ョあ ょ
∃ Βあ ダ
∠ ミ∠ ∇ヱぺ∠ぴ
(Or like a rainst orm from t he sky) means ` and', j ust as t he Ayah,
I (Ibn Kat hir) say, t hese descript ions are relat ed t o t he t ype of hypocrit e, because t here is a
difference bet ween t hem as we st at ed. For inst ance, Allah ment ioned t hese t ypes in Surat
Bara'ah (chapt er 9) when He repeat ed t he st at ement , "And among t hem'' t hree t imes,
describing t heir t ypes, charact erist ics, st at ement s and deeds. So t he t wo examples ment ioned
here describe t wo t ypes of hypocrit es whose charact erist ics are similar. For inst ance, Allah
gave t wo examples in Surat An-Nur, one for t he advocat es of disbelief and one for t he followers
of disbelief, He said,
びる∃ バ∠ Β͡ボよ͡ ゆ
∃ や∠ゲジ
∠ ミ∠ ∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや∠ヱぴ
(As for t hose who disbelieved, t heir deeds are like a mirage in a desert ) (24:39), unt il,
びヴ
yイ
あ ャぁ ゲ∃ ∇エよ∠ ヴ͡プ ろ
∃ ⇒∠ヨヤ⊥ヌ
⊥ ミ∠ ∇ヱぺ∠ぴ
(Or (t he st at e of a disbeliever) is like t he darkness in a vast deep sea) (24:40).
The first example is of t he advocat es of disbelief who have complex ignorance, while t he
second is about t he followers who have simple ignorance. Allah knows best .
リ
∠ Α͡グャzや∠ヱ ∇ユム⊥ ボ∠ ヤ∠カ
∠ ∇ング͡ ャzや ユ⊥ ム⊥ zよケ∠ ∇やヱ⊥ギら⊥ ∇ハや サ ⊥ ゅzレャや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
チ∠ ∇ケΙ x や ユ⊥ ム⊥ ャ∠ モ
∠ バ∠ ィ∠ ン͡グャzや - ラ ∠ ヲ⊥ボわz ゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ
¬⇔ べ∠ョ ¬͡ べ∠ヨジ z ャや リ ∠ ョ͡ メ ∠ ゴ∠ ル∠ぺヱ∠ ¬⇔ べ∠レよ͡ ¬∠ べ∠ヨジ z ャや∠ヱ ゅ⇔セや∠ゲプ͡
ヮ͡ ヤzャ ∇やヲ⊥ヤバ∠ ∇イゎ∠ Κ∠ プ∠ ∇ユム⊥ ャz ゅ⇔ホ∇コケ͡ れ͡ ゲ∠ ヨ∠ んz ャや リ
∠ ョ͡ ヮ͡ よ͡ ァ ∠ ゲ∠ ∇カほ∠プ∠
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ ル∠ぺヱ∠ や⇔キや∠ギル∠ぺ
(21. O mankind! Worship your Lord (Allah), Who creat ed you and t hose who were before you so
t hat you may acquire Taqwa.) (22. Who has made t he eart h a rest ing place for you, and t he sky
as a canopy, and sent down wat er (rain) from t he sky and brought fort h t herewit h fruit s as a
provision for you. Then do not set up rivals unt o Allah (in worship) while you know (t hat He
alone has t he right t o be worshipped).)
Tawhid Al-Uluhiyyah
Allah next ment ioned His Oneness in divinit y and st at ed t hat He has favored His servant s by
bringing t hem t o life aft er t hey did not exist . He also surrounded t hem wit h blessings, bot h
hidden and apparent . He made t he eart h a rest ing place for t hem, j ust like t he bed, st able
wit h t he firm mount ains.
There is anot her Ayah t hat is similar t o t his Ayah (2:22), t hat is, Allah's st at ement ,
¬⇔ べ⇒∠レよ͡ ¬∠ べ∠ヨジ
z ャや∠ヱ や⇔ケや∠ゲ⇒∠ホ チ ∠ ∇ケΙ x や ユ⊥ ⇒⊥ムャ∠ モ
∠ ⇒∠バィ∠ ン͡グャzやぴ
リ∠ ョあ ∇ユ⇒⊥ムホ∠ コ∠ ケ∠ ヱ∠ ∇ユ⇒⊥ミケ∠ ヲ∠ タ ⊥ リ ∠ジ ∠ ∇ェほ∠プ∠ ∇ユ⇒⊥ミケ∠ ヲz タ∠ ヱ∠
ゆぁ ケ∠ ヮ⊥ zヤャや ポ ∠ ゲ∠ ⇒∠ら⇒∠わプ∠ ∇ユ⇒⊥ムよぁ ケ∠ ヮ⊥ zヤャや ユ⊥ ム⊥ ャ͡ク∠ ろ͡ ⇒∠らΒあ ト
z ャや
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや
(It is He Who has made for you t he eart h as a dwelling place and t he sky as a canopy, and has
given you shape and made your shapes good (looking) and has provided you wit h good t hings.
That is Allah, your Lord, so Blessed be Allah, t he Lord of all t hat exist s) (40:64).
The meaning t hat is reit erat ed here is t hat Allah is t he Creat or, t he Sust ainer, t he Owner and
Provider of t his life, all t hat is in and on it . Hence, He alone deserves t o be worshipped, and no
one and not hing is t o be associat ed wit h Him. This is why Allah said next ,
The Two Sahihs record t hat Ibn Mas` ud said, "I said t o t he Messenger of Allah , ` Which evil
deed is t he worst wit h Allah' He said,
«マ∠ボヤ∠カ
∠ ヲ∠ ワ⊥ ヱ∠ や6ギル͡ ぶ
͡ モ
∠ バ∠ ∇イゎ∠ ∇ラぺ∠»
(To t ake an equal wit h Allah, while He alone creat ed you.)''
Hadith with the same MeaningImam Ahmad narrat ed t hat Al-Harit h Al-Ash` ari said
t hat t he Prophet of Allah said,
ヮ͡ ∇Βヤ∠ハ
∠ ゅzΑゲ͡ ミ∠ コ∠ リ ∠ ∇よ ヴ∠Β∇エΑ∠ ゲ∠ ョ∠ ぺ∠ モ zィ∠ ヱ∠ ゴz ハ
∠ ぶ ∠ や ラ z ま͡»
ゲ∠ ョ⊥ ∇ほΑ∠ ∇ラぺ∠ヱ∠ ∩zリヰ͡ よ͡ モ ∠ ヨ∠ ∇バΑ∠ ∇ラぺ∠ れ ∃ ゅ∠ヨヤ͡ミ∠ ザ ͡ ∇ヨガ ∠ よ͡ ュ⊥ ゅ∠ヤジz ャや
¬∠ ヴ͡ト∇らΑ⊥ ∇ラぺ∠ キ∠ ゅ∠ミ ヮ⊥ ルz ぺ∠ヱ∠ リ z ヰ͡ よ͡ やヲ⊥ヤヨ∠ ∇バΑ∠ ∇ラぺ∠ モ∠ Β͡もや∠ゲ∇シま͡ ヶ͡レよ∠
れ∠ ∇ゲョ͡ ぺ⊥ ∇ギホ∠ マ ∠ ルz ま͡ :ュ⊥ ゅ∠ヤジ
z ャや ヮ͡ ∇Βヤ∠ハ∠ ヴ∠ジΒ͡ハ ヮ⊥ ャ∠ メ ∠ ゅ∠ボプ∠ ∩ゅ∠ヰよ͡
ヶ͡レよ∠ ゲ∠ ョ⊥ ∇ほゎ∠ ヱ∠ リ z ヰ͡ よ͡ モ ∠ ヨ∠ ∇バゎ∠ ∇ラぺ∠ れ ∃ ゅ∠ヨヤ͡ミ∠ ザ ͡ ∇ヨガ ∠ よ͡
∇ラぺ∠ ゅzョま∠ヱ ∇ユヰ⊥ ピ∠ ヤあら∠ ゎ⊥ ∇ラぺ∠ ゅzョみ͡プ∠ リ z ヰ͡ よ͡ やヲ⊥ヤヨ∠ ∇バΑ∠ ∇ラぺ∠ モ ∠ Β͡もや∠ゲ∇シま͡
∇ラぺ∠ ヶ͡レわ∠ ∇ボら∠ シ
∠ ∇ラま͡ ヴ∠ゼ∇カぺ∠ ヶあルま͡ ヶ͡カぺ∠ ゅ∠Α :メ ∠ ゅ∠ボプ∠ ∩zリヰ⊥ ピ∠ ヤあよ∠ ぺ⊥
リ ⊥ ∇よ ヴ∠Β∇エΑ∠ ノ∠ ヨ∠ イ ∠ プ∠ :メ ∠ ゅ∠ホ ヶ͡よ ブ ∠ ジ ∠ ∇ガΑ⊥ ∇ヱぺ∠ ゆ ∠ グz ハ ∠ ぺ⊥
ほ∠ヤ∠わ∠ ∇ョや ヴzわェ ∠ サ͡ ギ͡ ∇ボヨ∠ ∇ャや ろ ͡ ∇Βよ∠ ヶ͡プ モ ∠ Β͡もや∠ゲ∇シま͡ ヶ͡レよ∠ ゅzΑゲ͡ ミ∠ コ∠
ヴ∠レ∇をぺ∠ヱ∠ ぶ ∠ や ギ∠ ヨ͡ エ ∠ プ∠ フ ͡ ゲ∠ ゼ z ャや ヴ∠ヤハ ∠ ギ∠ バ∠ ボ∠ プ∠ ∩⊥ギイ ͡ ∇ジヨ∠ ∇ャや
∇ラぺ∠ れ ∃ ゅ∠ヨヤ͡ミ∠ ザ ͡ ∇ヨガ ∠ よ͡ ヶ͡ルゲ∠ ョ∠ ぺ∠ ぶ ∠ やラ z ま͡ :メ ∠ ゅ∠ホ zユを⊥ ヮ͡ ∇Βヤ∠ハ ∠
∇ラぺ∠ :zリヰ⊥ ャ⊥zヱぺ∠ リ z ヰ͡ よ͡ やヲ⊥ヤヨ∠ ∇バゎ∠ ∇ラぺ∠ ∇ユミ⊥ ゲ∠ ョ⊥ へ∠ヱ リ z ヰ͡ よ͡ モ ∠ ヨ∠ ∇ハぺ∠
マ∠ ャ͡ク モ ∠ ん∠ ョ∠ ラz み͡プ∠ ∩ゅ⇔ゃ∇Βセ ∠ ヮ͡ よ͡ やヲ⊥ミゲ͡ ∇ゼゎ⊥ ゅ∠ャヱ∠ ぶ ∠ や やヱ⊥ギら⊥ ∇バゎ∠
ベ∃ ケ͡ ヲ∠ よ͡ ヮ͡ ャ͡ゅ∠ョ ゾ ͡ ャ͡ゅ∠カ ∇リョ͡ や⇔ギ∇らハ ∠ ン∠ゲわ∠ ∇セや モ ∃ィ ⊥ ケ∠ モ ͡ ん∠ ヨ∠ ミ∠
ゲ͡ ∇Βビ ∠ ヴャ͡ま ヮ⊥ わ∠ ヤzビ ∠ ヵあキぽ∠ Α⊥ ヱ∠ モ ⊥ ヨ∠ ∇バΑ∠ モ ∠ バ∠ イ∠ プ∠ ょ ∃ ワ∠ ク∠ ∇ヱぺ∠
ぶ∠ やラ z ま͡ヱ∠ ∩∠マャ͡グ∠ミ ロ⊥ ギ⊥ ∇らハ ∠ ラ ∠ ヲ⊥ムΑ∠ ∇ラぺ∠ ロ⊥ ぁゲジ ⊥ Α∠ ∇ユム⊥ Αぁ ほ∠プ∠ ∩͡ロギ͡ Βあ シ
∠
.ゅ⇔ゃ∇Βセ ∠ ヮ͡ よ͡ やヲ⊥ミゲ͡ ∇ゼゎ⊥ ゅ∠ャヱ∠ ロ⊥ ヱ⊥ギら⊥ ∇ハゅ∠プ ∇ユム⊥ ホ∠ コ∠ ケ∠ ヱ∠ ∇ユム⊥ ボ∠ ヤ∠カ ∠
ヮ͡ ∇ィヲ∠ ャ͡ ヮ⊥ ヰ∠ ∇ィヱ∠ ょ ⊥ ダ ͡ ∇レΑ∠ ぶ ∠ や ラ z み͡プ∠ り͡ ゅ∠ヤダz ャゅ͡よ ∇ユミ⊥ ゲ∠ ョ⊥ へ∠ヱ
∇ユミ⊥ ゲ⊥ ョ⊥ へ∠ヱ .やヲ⊥わヘ͡ わ∠ ∇ヤゎ∠ ゅ∠ヤプ∠ ∇ユわ⊥ ∇Βヤzタ
∠ や∠クみ͡プ∠ ∇ろヘ͡ わ∠ ∇ヤΑ∠ ∇ユャ∠ ゅ∠ョ ロ͡ ギ͡ ∇らハ ∠
∀りゲz タ ⊥ ヮ⊥ バ∠ ョ∠ モ ∃ィ ⊥ ケ∠ モ ͡ ん∠ ヨ∠ ミ∠ マ ∠ ャ͡ク モ ∠ ん∠ ョ∠ ラ z み͡プ∠ ュ͡ ゅ∠Βダ あ ャゅ͡よ
ラ z ま͡ヱ∠ マ ͡ ∇ジヨ͡ ∇ャや ウ ∠ Α͡ケ ギ⊥ イ ͡ Α∠ ∇ユヰ⊥ ぁヤミ⊥ る∃ よ∠ ゅ∠ダハ ͡ ヶ͡プ マ ∃ ∇ジョ͡ ∇リョ͡
ウ͡ Α͡ケ ∇リョ͡ ぶ ͡ や ギ∠ ∇レハ ͡ ょ ⊥ Β∠ ∇デぺ∠ ユ͡もゅzダャや ユ͡ プ∠ フ ∠ ヲ⊥ヤカ ∠
モ͡ ん∠ ヨ∠ ミ∠ マ ∠ ャ͡ク モ ∠ ん∠ ョ∠ ラ z み͡プ∠ る͡ ホ∠ ギ∠ ダz ャゅ͡よ ∇ユミ⊥ ゲ⊥ ョ⊥ へ∠ヱ .マ ͡ ∇ジヨ͡ ∇ャや
ロ⊥ ヲ⊥ョギz ホ∠ ヱ∠ ヮ͡ ボ͡ レ⊥ ハ
⊥ ヴャ͡ま ヮ͡ ∇Αギ∠ Α∠ やヱぁギゼ ∠ プ∠ ぁヱギ⊥ バ∠ ∇ャや ロ⊥ ゲ∠ シ ∠ ぺ∠ モ ∃ィ ⊥ ケ∠
ヵ∠ ギ͡ わ∠ ∇プぺ∠ ∇ラぺ∠ ∇ユム⊥ ャ∠ ∇モワ∠ :∇ユヰ⊥ ャ∠ メ ∠ ゅ∠ボプ∠ ヮ⊥ ボ∠ レ⊥ ハ
⊥ やヲ⊥よゲ͡ ∇ツΒ∠ ャ͡
モ
͡ Β͡ヤボ∠ ∇ャゅ͡よ ∇ユヰ⊥ ∇レョ͡ ヮ⊥ ジ∠ ∇ヘル∠ ヵ͡ギ∠わ∇ヘΑ∠ モ ∠ バ∠ イ ∠ プ∠ ∇ユム⊥ ∇レョ͡ ヶ͡ジ∇ヘル∠
や⇔ゲΒ͡んミ∠ ぶ ͡ や ゲ͡ ∇ミグ͡ よ͡ ∇ユミ⊥ ゲ⊥ ョ⊥ へ∠ヱ.ヮ⊥ ジ
∠ ∇ヘル∠ マz プ∠ ヴzわェ ∠ ゲ͡ Β͡んム∠ ∇ャや∠ヱ
ヶ͡プ ゅ⇔ハや∠ゲシ ͡ ぁヱギ⊥ バ∠ ∇ャや ヮ⊥ ら∠ ヤ∠デ
∠ モ ͡ィ ⊥ ケ∠ モ ͡ ん∠ ヨ∠ ミ∠ マ∠ ャ͡ク モ ∠ ん∠ ョ∠ ラ
z ま͡ヱ∠
ラ
z ま͡ヱ∠ ヮ͡ Β͡プ リ ∠ダ z エ ∠ わ∠ プ∠ ゅ⇔レΒ͡ダェ ∠ ゅ⇔レ∇ダェ ͡ ヴ∠ゎほ∠プ∠ ロ͡ ゲ͡ を∠ ぺ∠
ヶ͡プ ラ ∠ ゅ∠ミ や∠クま͡ ラ ͡ ゅ∠ト∇Βゼ z ャや リ ∠ ョ͡ ラ ⊥ ヲ⊥ムΑ∠ ゅ∠ョ リ ∠ダ ∠ ∇ェぺ∠ギ∠ ∇らバ∠ ∇ャや
«ぶや ゲ͡ ∇ミク͡
(Allah commanded Yahya bin Zakariya t o implement five commands and t o order t he Children
of Israel t o implement t hem, but Yahya was slow in carrying out t hese commands. ` Isa said t o
Yahya, ` You were ordered t o implement five commands and t o order t he Children of Israel t o
implement t hem. So eit her order, or I will do it .' Yahya said, 'My brot her! I fear t hat if you do it
before me, I will be punished or t he eart h will be shaken under my feet .' Hence, Yahya bin
Zakariya called t he Children of Israel t o Bayt Al-Maqdis (Jerusalem), unt il t hey filled t he
Masj id. He sat on t he balcony, t hanked Allah and praised him and t hen said, ` Allah ordered me
t o implement five commandment s and t hat I should order you t o adhere t o t hem. The first is
t hat you worship Allah alone and not associat e any wit h Him. The example of t his command is
t he example of a man who bought a servant from his money wit h paper or gold. The servant
st art ed t o work for t he mast er, but was paying t he profit s t o anot her person. Who among you
would like his servant t o do t hat Allah creat ed you and sust ains you. Therefore, worship Him
alone and do not associat e anyt hing wit h Him. I also command you t o pray, for Allah direct s His
Face t owards His servant 's face, as long as t he servant does not t urn away. So when you pray,
do not t urn your heads t o and fro. I also command you t o fast . The example of it is t he
example of a man in a group of men and he has some musk wrapped in a piece of clot h, and
consequent ly, all of t he group smells t he scent of t he wrapped musk. Verily, t he odor of t he
mout h of a fast ing person is bet t er before Allah t han t he scent of musk. I also command you t o
give charit y. The example of t his is t he example of a man who was capt ured by t he enemy.
They t ied his hands t o his neck and brought him fort h t o cut off his neck. He said t o t hem, 'Can
I pay a ransom for myself' He kept ransoming himself wit h small and large amount s unt il he
liberat ed himself. I also command you t o always remember Allah. The example of t his deed is
t hat of a man who t he enemy is t irelessly pursuing. He t akes refuge in a fort ified fort . When
t he servant remembers Allah, he will be resort ing t o t he best refuge from Sat an.)
る͡ ハ∠ ゅ∠ヨイ ∠ ∇ャや :リ
z ヰ͡ よ͡ ヶ͡ルゲ∠ ョ∠ ぺ∠ ぶ ⊥ やザ ∃ ∇ヨガ ∠ よ͡ ∇ユミ⊥ ゲ⊥ ョ⊥ へ ゅ∠ルぺ∠ヱ∠ »
モ͡ Β͡らシ ∠ ヶ͡プ キ͡ ゅ∠ヰイ ͡ ∇ャや∠ヱ り͡ ゲ∠ ∇イヰ͡ ∇ャや∠ヱ る͡ ハ∠ ゅzトャや∠ヱ ノ͡ ∇ヨジ z ャや∠ヱ
∇ギボ∠ プ∠ ゲ∃ ∇らセ
͡ ギ∠ Β͡ホ る͡ ハ
∠ ゅ∠ヨイ∠ ∇ャや リ ∠ ョ͡ ァ ∠ ゲ∠ カ
∠ ∇リョ∠ ヮ⊥ ルz み͡プ∠ .ぶ ͡ や
∇リョ∠ ヱ∠ ノ∠ ィ
͡ や∠ゲΑ⊥ ∇ラぺ∠ ゅzャま͡ ヮ͡ ボ͡ レ⊥ ハ
⊥ ∇リョ͡ ュ͡ ゅ∠ヤ∇シみ͡∇ャや る∠ ボ∠ ∇よケ∠ ノ∠ ヤ∠カ
∠
«ユzレヰ∠ ィ
∠ ヴ∠んィ ⊥ ∇リョ͡ ヲ∠ ヰ⊥ プ∠ る∃ Βz ヤ͡ワ͡ ゅ∠ィ ン∠ヲ∇ハギ∠ よ͡ ゅ∠ハキ∠
: :
This is a Hasan Hadit h, and it cont ains t he st at ement , "Allah has creat ed and sust ains you, so
worship Him and do not associat e anyt hing wit h Him in worship.'' This st at ement is relevant in
t he Ayat (2:21-22) we are discussing here and support s singling Allah in worship, wit hout
part ners.
Several scholars of Tafsir, like Ar-Razi and ot hers, used t hese Ayat as an argument for t he
exist ence of t he Creat or, and it is a most wort hy met hod of argument . Indeed, whoever
ponders over t he t hings t hat exist , t he higher and lower creat ures, t heir various shapes, colors,
behavior, benefit s and ecological roles, t hen he will realize t he abilit y, wisdom, knowledge,
perfect ion and maj est y of t heir Creat or. Once a bedouin was asked about t he evidence t o
Allah's exist ence, he responded, "All praise is due t o Allah! The camel's dung t est ifies t o t he
exist ence of t he camel, and t he t rack t est ifies t o t he fact t hat someone was walking. A sky
t hat holds t he giant st ars, a land t hat has fairways and a sea t hat has waves, does not all of
t his t est ify t hat t he Most Kind, Most Knowledgeable exist s''
Hence, whoever gazes at t he sky in it s immensit y, it s expanse, and t he various kinds of planet s
in it , some of which appear st at ionary in t he sky - whoever gazes at t he seas t hat surround t he
land from all sides, and t he mount ains t hat were placed on t he eart h t o st abilize it , so t hat
whoever lives on land, what ever t heir shape and color, are able t o live and t hrive - whoever
reads Allah's st at ement ,
ゅ∠ヰル⊥ ヲ∠ ∇ャぺ∠ ブ
∀ ヤ͡わ∠ ∇ガョぁ ∀ゲ∇ヨェ
⊥ ∠ヱ ∀ヂΒ͡よ ∀キ∠ギィ ⊥ メ ͡ ゅ∠らイ ͡ ∇ャや リ ∠ ョ͡ ヱ∠ ぴ
ユ͡ ⇒∠バ∇ルΙ x や∠ヱ ゆ あ へ∠ヱギz ャや∠ヱ サ ͡ ゅzレャや リ
∠ ョ͡ ヱ∠ キ∀ ヲ⊥シ ょ ⊥ Β͡よや∠ゲビ ∠ ヱ∠
ロ͡ キ͡ ゅ∠らハ
͡ ∇リョ͡ ヮ∠ ヤzャや ヴ∠ゼ∇ガΑ∠ ゅ∠ヨルz ま͡ マ∠ ャ͡グ∠ ミ∠ ヮ⊥ ル⊥ ヲ∠ ∇ャぺ∠ ブ
∀ ヤ͡わ∠ ∇ガョ⊥
び¬⊥ ゅ∠ヨヤ∠バ⊥ ∇ャや
(And among t he mount ains are st reaks whit e and red, of varying colours and (ot hers) very
black. And likewise, men and Ad-Dawabb (moving (living) creat ures, beast s) and cat t le are of
various colours. It is only t hose who have knowledge among His servant s t hat fear Allah) (35:
27-28).
Whoever t hinks about t he running rivers t hat t ravel from area t o area bringing benefit ,
whoever ponders over what Allah has creat ed on eart h; various animals and plant s of different
t ast es, scent s, shapes and colors t hat are a result of unit y bet ween land and wat er, whoever
t hinks about all of t his t hen he will realize t hat t hese fact s t est ify t o t he exist ence of t he
Creat or, His perfect abilit y, wisdom, mercy, kindness, generosit y and His overall compassion
for His creat ion. There is no deit y wort hy of worship except Allah, nor is t here a Lord besides
Him, upon Him we rely and t o Him we t urn in repent ance. There are numerous Ayat in t he
Qur'an on t his subj ect .
びゅ∠ル͡ギ∇ら∠ハ ヴ∠ヤハ
∠ ゅ∠レ∇ャゴz ∠ル ゅzヨョあ ょ
∃ ∇Αケ∠ ヴ͡プ ∇ユわ⊥ レ⊥ミ ラ͡まヱ∠ ぴ
(And if you (Arab pagans, Jews, and Christ ians) are in doubt concerning t hat which We have
sent down (i.e. t he Qur'an) t o Our servant ) meaning, Muhammad ,
びユ⊥ ミ⊥ ¬∠ へ∠ギヰ∠ セ
⊥ぴ
(your wit nesses) means "Aids.'' Also, As-Suddi report ed t hat Abu Malik said t he Ayah means,
"Your part ners, meaning, some ot her people t o help you in t hat . Meaning t hen go and seek t he
help of your deit ies t o support and aid you.'' Also, Muj ahid said t hat ,
びユ⊥ミ¬∠ へ∠ギヰ∠ セ
⊥ ∇やヲ⊥ハ∇キや∠ヱぴ
(and call your wit nesses) means, "People, meaning, wise and eloquent men who will provide
t he t est imony t hat you seek.''
The Challenge
Allah challenged t he disbelievers in various part s of t he Qur'an. For inst ance, Allah said in Surat
Al-Qasas (28:49),
ヮ͡ ヤ͡∇んョあ ケ∃ ヲ∠ シ
⊥ ゲ͡ ∇ゼバ∠ よ͡ ∇やヲ⊥ゎ∇ほプ∠ ∇モホ⊥ ロ⊥ や∠ゲわ∠ ∇プや ラ∠ ヲ⊥ャヲ⊥ボΑ∠ ∇ュぺ∠ぴ
ラ͡ま ヮ͡ ヤzャや ラ ͡ ヱ⊥キ リあョ ∇ユわ⊥ ∇バト
∠ わ∠ ∇シや リ͡ ョ∠ ∇やヲ⊥ハ∇キや∠ヱ ∃れゅ∠Α∠ゲ∠わ∇ヘョ⊥
びリ ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ
(Or t hey say, "He (Prophet Muhammad ) forged it (t he Qur'an).'' Say: "Bring you t hen t en forged
Surahs (chapt ers) like it , and call whomsoever you can, ot her t han Allah (t o your help), if you
speak t he t rut h!''), and in Surat Yunus (10:37-38),
Allah also challenged t he disbelievers in t he Ayat t hat were revealed in Al-Madinah. In t his
Ayah, Allah said,
びょ
∃ ∇Αケ∠ ヴ͡プ ∇ユわ⊥ レ⊥ミ ラ͡まヱ∠ ぴ
(And if you (Arab pagans, Jews, and Christ ians) are in Rayb) meaning, doubt .
びゅ∠ル͡ギ∇ら∠ハ ヴ∠ヤハ
∠ ゅ∠レ∇ャゴz ∠ル ゅzヨョあ ぴ
(Concerning t hat which We have sent down (i.e. t he Qur'an) t o Our servant ) meaning,
Muhammad ,
びヮ͡ ヤ͡∇んョあ ケ∃ ヲ∠ シ
⊥ ゲ͡ ∇ゼバ∠ よ͡ ∇やヲ⊥ゎ∇ほプ∠ ぴ
(Bring you t hen t en forged Surahs (chapt ers) like it ) (11:13), and,
びヮ͡ ヤ͡∇んヨ͡ よ͡ ラ
∠ ヲ⊥ゎ∇ほΑ∠ Ι
∠ぴ
(They could not produce t he like t hereof) (17:88).
Therefore, t his is a general challenge t o t he Arab disbelievers, t he most eloquent among all
nat ions. Allah challenged t he Arab disbelievers bot h in Makkah and Al-Madinah several t imes,
especially since t hey had t remendous hat red and enmit y for t he Prophet and his religion. Yet ,
t hey were unable t o succeed in answering t he challenge, and t his is why Allah said,
ユ∃ Β͡ムェ
∠ ∇ラギ⊥ ャz リ͡ョ ∇ろヤ∠ダ
あ プ⊥ zユを⊥ ヮ⊥ わ⊥ ⇒∠Αや¬ ∇ろヨ∠ ム͡ ∇ェほ⊥ら∠ ⇒∠わミ͡ ゲャやぴ
びゲ∃ Β͡らカ
∠
(Alif Lam Ra. (This is) a Book, t he verses whereof are perfect (in every sphere of knowledge,
et c.), and t hen explained in det ail from One (Allah), Who is Wise and well-acquaint ed (wit h all
t hings)) (11:1)
So t he expressions in t he Qur'an are perfect and it s meanings are explained. Furt her, every
word and meaning in t he Qur'an is eloquent and cannot be surpassed. The Qur'an also
ment ioned t he st ories of t he people of t he past ; and t hese account s and st ories occurred
exact ly as t he Qur'an st at ed. Also, t he Qur'an commanded every t ype of right eousness and
forbade every t ype of evil, j ust as Allah st at ed,
びΙ
⇔ ∇ギハ
∠ ヱ∠ ゅ⇔ホ∇ギタ
͡ マ
∠ よあ ケ∠ る⊥ ヨ∠ ヤ͡ミ∠ ∇ろヨz ゎ∠ ヱ∠ ぴ
(And t he Word of your Lord has been fulfilled in t rut h and in j ust ice) (6:115). meaning, t rue in
t he st ories it narrat es and j ust in it s Laws. The Qur'an is t rue, j ust and full of guidance. It does
not cont ain exaggerat ions, lies or falsehood, unlike Arabic and ot her t ypes of poems t hat
cont ained lies. These poems, conform wit h t he popular st at ement , "The most eloquent speech
is t he one t hat cont ains t he most lies!'' Somet imes, one would find a long poem t hat mainly
cont ains descript ions of women, horses or alcohol. Or, t he poem might cont ain praise or t he
descript ion of a cert ain person, horse, camel, war, incident , fear, lion, or ot her t ypes of it ems
and obj ect s. Such praise or descript ions do not bring any benefit , except shed light on t he
poet 's abilit y t o clearly and eloquent ly describe such it ems. Yet , one will only be able t o find
one or t wo sent ences in many long poems t hat elaborat e on t he main t heme of t he poem,
while t he rest of t he poem cont ains insignificant descript ions and repet it ions.
As for t he Qur'an, it is ent irely eloquent in t he most perfect manner, as t hose who have
knowledge in such mat t ers and underst and Arabic met hods of speech and expressions concur.
When one reads t hrough t he st ories in t he Qur'an, he will find t hem fruit ful, whet her t hey were
in ext ended or short forms, repeat ed or not . The more t hese st ories are repeat ed, t he more
fruit ful and beaut iful t hey become. The Qur'an does not become old when one repeat s recit ing
it , nor do t he scholars ever get bored wit h it . When t he Qur'an ment ions t he subj ect of warning
and promises, it present s t rut hs t hat would make solid, firm mount ains shake, so what about
t he comprehending, underst anding heart s When t he Qur'an promises, it opens t he heart s and
t he ears, making t hem eager t o at t ain t he abode of peace - Paradise - and t o be t he neighbors
of t he Throne of t he Most Beneficent . For inst ance, on t he subj ect of promises and
encouragement , t he Qur'an said,
¬⇔ へ∠ゴィ
∠ リ
∃ Β⊥ ∇ハぺ∠ り͡ ゲz ホ⊥ リあョ ユ⊥ヰャ∠ ヴ
∠ ヘ͡ ∇カぺ⊥ べzョ ∀ザ∇ヘ∠ル ユ⊥ ヤ∠∇バゎ∠ Κ
∠ プ∠ ぴ
び ∠ラヲ⊥ヤ∠ヨ∇バ∠Α ∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡
(No person knows what is kept hidden for t hem of j oy as a reward for what t hey used t o do)
(32:17), and,
びゲあ ら∠ ∇ャや ょ
∠ ル͡ ゅ∠ィ ∇ユム⊥ よ͡ ブ
∠ ジ
͡ ∇ガΑ∠ ラ∠ぺ ∇ユわ⊥ レ͡ョ∠ほ∠プ∠ぺぴ
(Do you t hen feel secure t hat He will not cause a side of t he land t o swallow you up) (17:68),
and,
チ
∠ ∇ケΙ x や ユ⊥ ム⊥ よ͡ ブ
∠ ジ ͡ ∇ガΑ∠ ラ∠ぺ ¬͡ べ∠ヨジ z ャや ヴ͡プ リzョ ∇ユわ⊥ レ͡ョ¬∠ ぺ∠ぴ
ラ∠ぺ ¬͡ べ∠ヨジ
z ャや ヴ͡プ リあョ ∇ユわ⊥ レ͡ョぺ∠ ∇ュぺ∠ - ケ⊥ ヲ⊥ヨゎ∠ ヴ ∠ ワ͡ や∠クみ͡プ∠
び ゲ͡ Α͡グル∠ ブ∠ ∇Βミ∠ ラ
∠ ヲ⊥ヨヤ∠∇バわ∠ ジ
∠ プ∠ ゅ⇔ら͡ダ⇒∠ェ ∇ユム⊥ ∇Βヤ∠ハ
∠ モ ∠シ
͡ ∇ゲΑ⊥
(Do you feel secure t hat He, Who is over t he heaven (Allah), will not cause t he eart h t o sink
wit h you, and t hen it should quake Or do you feel secure t hat He, Who is over t he heaven
(Allah), will not send against you a violent whirlwind Then you shall know how (t errible) has
been My warning) (67:16-17).
There are many ot her examples of t he eloquence, beaut y, and benefit s of t he Qur'an.
When t he Qur'an is discussing Laws, commandment s and prohibit ions, it commands every t ype
of right eous, good, pleasing and beneficial act . It also forbids every t ype of evil, disliked and
amoral act . Ibn Mas` ud and ot her scholars of t he Salaf said, "When you hear what Allah said in
t he Qur'an, such as,
び∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
(O you who believe!), t hen list en wit h full at t ent ion, for it eit her cont ains a t ype of
right eousness t hat Allah is enj oining, or an evil t hat He is forbidding.'' For inst ance, Allah said,
モぁエ͡ Α⊥ ヱ∠ ゲ͡ ム∠ ∇レヨ⊥ ∇ャや リ͡ハ ∠ ∇ユヰ⊥ ⇒∠ヰ∇レΑ∠ ヱ∠ フ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ユ⊥ワゲ⊥ ョ⊥ ∇ほΑ∠ ぴ
ノ⊥ ツ
∠ Α∠ ヱ∠ ゑ ∠ ゃ͡ ⇒∠らガ ∠ ∇ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ュ⊥ あゲエ ∠ Α⊥ ヱ∠ ろ
͡ ⇒∠らΒあ ト
z ャや ユ⊥ ヰ⊥ ャ∠
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇ろル∠ ゅ∠ミ ヴ͡わャzや モ ∠ ⇒∠ヤ∇ビΙx や∠ヱ ∇ユワ⊥ ゲ∠ ∇タま͡ ∇ユヰ⊥ ∇レハ
∠
(He (Muhammad ) commands t hem for Al-Ma` ruf (i.e. Islamic Monot heism and all t hat Islam has
ordained); and forbids t hem from Al-Munkar (i.e. disbelief, polyt heism of all kinds, and all t hat
Islam has forbidden); he allows t hem as lawful At -Tayyibat (i.e. all good and lawful t hings), and
prohibit s t hem as unlawful Al-Khaba'it h (i.e. all evil and unlawful t hings), he releases t hem
from t heir heavy burdens and from t he fet t ers (bindings) t hat were upon t hem) (7:157).
When t he Ayat ment ion Resurrect ion and t he horrors t hat will occur on t hat Day, and Paradise
and t he Fire and t he j oys and safe refuge t hat Allah prepared for His loyal friends, or t orment
and Hell for His enemies, t hese Ayat cont ain glad t idings or warnings. The Ayat t hen call t o
perform good deeds and avoid evil deeds, making t he life of t his world less favorable and t he
Hereaft er more favorable. They also est ablish t he correct met hods and guide t o Allah's st raight
pat h and j ust legislat ion, all t he while ridding t he heart s of t he evil of t he cursed devil.
This is t he wording narrat ed by Muslim. The Prophet st at ed t hat among t he Prophet s he was
given a revelat ion, meaning, he was especially ent rust ed wit h t he miraculous Qur'an t hat
challenged mankind t o produce somet hing similar t o it . As for t he rest of t he divinely revealed
Books, t hey were not miraculous according t o many scholars. Allah knows best . The Prophet
was also aided wit h innumerable signs and indicat ions t hat t est ify t o t he t rut h of his
prophet hood and what he was sent wit h, all t hanks and praise is due t o Allah.
Meaning of ` Stones
Allah said,
り⊥ ケ∠ ゅ∠イエ
͡ ∇ャや∠ヱ サ
⊥ ゅzレャや ゅ∠ワキ⊥ ヲ⊥ホ∠ヱ ヴ͡わャzや ケ∠ ゅzレャや ∇やヲ⊥ボゎz ゅ∠プぴ
びリ∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ∇れギz ハ
͡ ぺ⊥
(Then fear t he Fire (Hell) whose fuel is men and st ones, prepared for t he disbelievers) (2:24).
` Fuel' is wood, or similar subst ances, used t o st art and feed a fire. Similarly, Allah said,
び ゅ⇔ら∠トェ
∠ ユ∠ レz ヰ∠ イ
∠ ャ͡ ∇やヲ⊥ルゅ∠ムプ∠ ラ
∠ ヲ⊥トジ
͡ ⇒∠ボ∇ャや ゅzョぺ∠ヱ∠ ぴ
(And as for t he Qasit un (disbelievers who deviat ed from t he right pat h), t hey shall be firewood
for Hell) (72:15), and,
ユ∠ レz ヰ∠ ィ
∠ ょ
⊥ ダ
∠ ェ
∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ラ
∠ ヱ⊥ギら⊥ ∇バゎ∠ ゅ∠ョヱ∠ ∇ユム⊥ ルz ま͡ぴ
びラ∠ ヱ⊥キケ͡ や∠ヱ ゅ∠ヰ∠ャ ∇ユわ⊥ ル∠ぺ
ゅ∠ヰΒ͡プ モ
x ミ⊥ ヱ∠ ゅ∠ワヱ⊥キケ∠ ヱ∠ ゅzョ る⇔ ヰ∠ ャ͡や∠¬ ¬͡ Ι⊥ぽ⇒∠ワ ラ
∠ ゅ∠ミ ∇ヲャ∠ぴ
びラ∠ ヱ⊥ギヤ͡⇒∠カ
(Cert ainly you (disbelievers) and t hat which you are worshipping now besides Allah, are (but )
fuel for Hell! (Surely) you ent er it . Had t hese (idols) been alihah (gods), t hey would not have
ent ered t here (Hell), and all of t hem will abide t herein) (21:98-99).
The st ones ment ioned here are t he giant , rot t en, black, sulfuric st ones t hat become t he
hot t est when heat ed, may Allah save us from t his evil end. It was also report ed t hat t he st ones
ment ioned here are t he idols and rivals t hat were worshipped inst ead of Allah, j ust as Allah
said,
びユ∠ レz ヰ∠ ィ
∠ ょ
⊥ ダ
∠ ェ
∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ラ
∠ ヱ⊥ギら⊥ ∇バゎ∠ ゅ∠ョヱ∠ ∇ユム⊥ ルz ま͡ぴ
(Cert ainly you (disbelievers) and t hat which you are worshipping now besides Allah,are (but )
fuel for Hell!) (21:28).
Allah's st at ement ,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ∇れギz ハ
͡ ぺ⊥ぴ
(prepared for t he disbelievers)
It appears most obvious t hat it refers t o t he Fire t hat is fueled by men and st ones, and it also
may refer t o t he st ones t hemselves. There is no cont radict ion bet ween t hese t wo views,
because t hey are dependent upon each ot her. ` Prepared' means, it is ` kept ' and will surely
t ouch t hose who disbelieve in Allah and His Messenger . Ibn Ishaq narrat ed t hat Muhammad said
t hat ` Ikrimah or Sa` id bin Jubayr said t hat Ibn ` Abbas said,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ∇れギz ハ
͡ ぺ⊥ぴ
(prepared for t he disbelievers),
"For t hose who embrace t he disbelief t hat you (disbelievers) have embraced.''
Jahannam (Hellfire) exists now
Many of t he Imams of t he Sunnah used t his Ayah t o prove t hat t he Fire exist s now. This is
because Allah said,
び∇れギz ハ
͡ ぺ⊥ぴ
(prepared) meaning, prepared and kept . There are many Hadit hs on t his subj ect . For inst ance,
t he Prophet said,
«ケゅzレャや∠ヱ る⊥ zレイ
∠ ∇ャや ろ
͡ ィ
z ゅ∠エゎ∠ »
(Paradise and t he Fire had an argument ..)
ヶ͡ツバ∠よ モ ∠ ミ∠ ぺ∠ ゆ
あ ケ∠ :∇ろャ∠ゅ∠ボプ∠ ゅ∠ヰよz ケ∠ ケ⊥ ゅzレャや ろ ͡ ル∠ ク∠ ∇ほわ∠ ∇シや»
ザ
∃ ヘ∠ ル∠ ヱ∠ ¬͡ ゅ∠わゼ
あ ャや ヶ͡プ ザ∃ ヘ∠ ル∠ :リ͡ ∇Βジ
∠ ヘ∠ レ∠ よ͡ ゅ∠ヰャ∠ ラ
∠ ク͡ ほ∠プ ゅ⇔ツ∇バよ∠
«ブ∇Βダ z ャや ヶ͡プ
(The Fire sought t he permission of her Lord. She said, 'O my Lord! Some part s of me consumed
t he ot her part s.' And Allah allowed her t wo periods t o exhale, one in wint er and one in
summer.)
Also, t here is a Hadit h recorded from Ibn Mas` ud t hat t he Companions heard t he sound of a
falling obj ect . When t hey asked about it , t he Messenger of Allah said,
リ
∠ Β͡バ∇らシ
∠ グ⊥ ∇レョ⊥ ユ∠ レz ヰ∠ ィ
∠ ゲ͡ Β͡ヘセ
∠ ∇リョ͡ ヮ͡ よ͡ ヶ
∠ ボ͡ ∇ャぺ⊥ ゲ∀ イ
∠ェ∠ や∠グワ∠ »
«ゅ∠ワゲ͡ ∇バホ∠ ヴャ͡ま モ
∠タ∠ ヱ∠ ラ ∠ べ∇ャや ∩⇔るレ∠ シ
∠
(This is a st one t hat was t hrown from t he t op of Jahannam sevent y years ago, but only now
reached it s bot t om.) This Hadit h is in Sahih Muslim.
There are many Hadit hs t hat are Mut awat ir (narrat ed by many different chains of narrat ions)
on t his subj ect , such as t he Hadit hs about t he eclipse prayer, t he night of Isra' et c.
Allah's st at ement s,
びヮ͡ ヤ͡∇んョあ リあョ り∃ ケ∠ ヲ⊥ジよ͡ ∇やヲ⊥ゎ∇ほプ∠ ぴ
(Then produce a Surah (chapt er) of t he like t hereof) (2:23), and,
び ゲ∃ ∇ジカ
⊥ ヴ͡ヘャ∠ リ
∠ ⇒∠ジル͡Ηや ラ
z ま͡ - ゲ͡ ∇ダバ∠ ∇ャや∠ヱぴ
(By Al-` Asr (t he t ime). Verily, man is in loss,) (103:1-2)
Musaylimah t hought for a while and said, "A similar Surah was also revealed t o me.'' ` Amr
asked, "What is it '' He said, "O Wabr, O Wabr (i.e. a wild cat ), you are but t wo ears and a chest ,
and t he rest of you is unwort hy and t hin.'' ` Amr said, "By Allah! You know t hat I know t hat you
are lying.''
∇ユヰ⊥ ャ∠ ラ
z ぺ∠ れ͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゲ͡ ゼ あ よ∠ ヱ∠ ぴ
ゅ∠ヰ∇レョ͡ ∇やヲ⊥ホコ͡ ケ⊥ ゅ∠ヨヤzミ⊥ ゲ⊥ ⇒∠ヰ∇ルΕ
∠ や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠ ろ ∃ ⇒zレィ ∠
モ
⊥ ∇らホ∠ リ͡ョ ゅ∠レ∇ホコ͡ ケ⊥ ン͡グャzや や∠グ⇒∠ワ ∇やヲ⊥ャゅ∠ホ ゅ⇔ホ∇コケあ り∃ ゲ∠ ヨ∠ を∠ リ͡ョ
∇ユワ⊥ ヱ∠ り∀ ゲ∠ ヰz ト
∠ ョぁ ァ
∀ ヱ∠ ∇コぺ∠ べ∠ヰΒ͡プ ∇ユヰ⊥ ャ∠ヱ∠ ゅ⇔ヰ͡ら⇒∠ゼわ∠ ョ⊥ ヮ͡ よ͡ ∇やヲ⊥ゎぺ⊥ヱ∠
びラ ∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ
(25. And give glad t idings t o t hose who believe and do right eous good deeds, t hat for t hem will
be Gardens under which rivers flow (Paradise). Every t ime t hey will be provided wit h a fruit
t herefrom, t hey will say: "This is what we were provided wit h before,'' and t hey will be given
t hings in resemblance (i.e. in t he same form but different in t ast e) and t hey shall have t herein
Azwaj un Mut ahharat un (purified mat es or wives), and t hey will abide t herein forever.)
∇ユヰ⊥ ャ∠ ラ
z ぺ∠ れ
͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゲ͡ ゼ
あ よ∠ ヱ∠ ぴ
びゲ⊥ ⇒∠ヰ∇ルΕ
∠ や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠ ろ ∃ ⇒zレィ ∠
(And give glad t idings t o t hose who believe and do right eous good deeds, t hat for t hem will be
Gardens under which rivers flow (Paradise)). Consequent ly, Allah st at ed t hat Paradise has
rivers t hat run beneat h it , meaning, underneat h it s t rees and rooms. From Hadit hs it is learned
t hat t he rivers of Paradise do not run in valleys, and t hat t he banks of Al-Kawt har (t he
Prophet 's lake in Paradise) are made of domes of hollow pearls, t he sand of Paradise is made of
scent ed musk while it s st ones are made from pearls and j ewels. We ask Allah t o grant Paradise
t o us, for verily, He is t he Most Beneficent , Most Gracious.
Ibn Abi Hat im report ed t hat Abu Hurayrah said t hat t he Messenger of Allah said,
メ
͡ ゅ∠らィ
͡ ろ
͡ ∇エゎ∠ ∇リョ͡ ∇ヱぺ∠ メ
∃ ゅ∠ヤゎ͡ ろ
∠ ∇エゎ∠ ゲ⊥ イ
z ヘ∠ ゎ∠ る͡ レzイ
∠ ∇ャや ケ⊥ ゅ∠ヰ∇ルぺ∠»
«マ∇ジヨ͡ ∇ャや
(The rivers of Paradise spring from beneat h hills, or mount ains of musk.)
He also report ed from Masruq t hat ` Abdullah said, "The rivers of Paradise spring from beneat h
mount ains of musk.''
びゅ⇔ヰ͡ら⇒∠ゼわ∠ ョ⊥ ヮ͡ よ͡ ∇やヲ⊥ゎぺ⊥ヱ∠ ぴ
(and t hey will be given t hings in resemblance). Abu Ja` far Ar-Razi narrat ed t hat Ar-Rabi` bin
Anas said t hat Abu Al-` Aliyah said t hat ,
びゅ⇔ヰ͡ら⇒∠ゼわ∠ ョ⊥ ヮ͡ よ͡ ∇やヲ⊥ゎぺ⊥ヱ∠ ぴ
(and t hey will be given t hings in resemblance) means, "They look like each ot her, but t he t ast e
is different .'' Also, ` Ikrimah said,
びゅ⇔ヰ͡ら⇒∠ゼわ∠ ョ⊥ ヮ͡ よ͡ ∇やヲ⊥ゎぺ⊥ヱ∠ ぴ
(and t hey will be given t hings in resemblance) "They are similar t o t he fruit s of t his life, but
t he fruit s of Paradise t ast e bet t er. '' Sufyan At h-Thawri report ed from Al-A` mash, from Abu
Thubyan, t hat Ibn ` Abbas said, "Not hing in Paradise resembles anyt hing in t he life of t his
world, except in name.'' In anot her narrat ion, Ibn ` Abbas said, "Only t he names are similar
bet ween what is in t his life and what is in Paradise.''
びり∀ ゲ∠ ヰz ト
∠ ョぁ ァ
∀ ヱ∠ ∇コぺ∠ べ∠ヰΒ͡プ ∇ユヰ⊥ ャ∠ヱ∠ ぴ
(and t hey shall have t herein Azwaj un Mut ahharat un). Ibn Abi Talhah report ed t hat Ibn ` Abbas
said, "Purified from filt h and impurit y.'' Also, Muj ahid said, "From menst ruat ion, relieving t he
call of nat ure, urine, spit , semen and pregnancies.'' Also, Qat adah said, "Purified from impurit y
and sin.'' In anot her narrat ion, he said, "From menst ruat ion and pregnancies.'' Furt her, ` At a',
Al-Hasan, Ad-Dahhak, Abu Salih, ` At iyah and As-Suddi were report ed t o have said similarly.
Allah's st at ement ,
びラ
∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ヱ∠ ぴ
(and t hey will abide t herein forever) meaning ult imat e happiness, for t he believers will enj oy
everlast ing delight , safe from deat h and disrupt ion of t heir bliss, for it never ends or ceases.
We ask Allah t o make us among t hese believers, for He is t he Most Generous, Most Kind and
Most merciful.
る⇔ ッ∠ ヲ⊥バよ∠ ゅzョ Κ ⇔ ん∠ ョ∠ ゆ
∠ ゲ͡ ∇ツΑ∠ ラ∠ぺ ヴ ͡ ∇エわ∠ ∇ジΑ∠ Ι ∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
ペ ぁエ ∠ ∇ャや ヮ⊥ zルぺ∠ ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠プ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅzョほ∠プ∠ ゅ∠ヰホ∠ ∇ヲプ∠ ゅ∠ヨプ∠
キ∠ や∠ケぺ∠ へ∠クゅ∠ョ ラ ∠ ヲ⊥ャヲ⊥ボΒ∠ プ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ゅzョぺ∠ヱ∠ ∇ユヰ͡ よあ ケz リ͡ョ
や⇔ゲΒ͡んミ∠ ヮ͡ よ͡ ヵ͡ギ∇ヰΑ∠ ヱ∠ や⇔ゲΒ͡んミ∠ ヮ͡ よ͡ ぁモツ ͡ Α⊥ Κ ⇔ ん∠ ョ∠ や∠グ⇒∠ヰよ͡ ヮ⊥ zヤャや
ギ∠ ∇ヰハ∠ ラ ∠ ヲ⊥ツボ⊥ レ∠Α リ ∠ Α͡グャzや - リ∠ Β͡ボジ͡ ⇒∠ヘ∇ャや Ι z ま͡ ヮ͡ よ͡ ぁモツ͡ Α⊥ ゅ∠ョヱ∠
ラ∠ぺ ヮ͡ よ͡ ヮ⊥ zヤャや ゲ∠ ョ∠ ぺ∠ べ∠ョ ラ ∠ ヲ⊥バト∠ ∇ボΑ∠ ヱ∠ ヮ͡ ボ͡ ⇒∠んΒ͡ョ ギ͡ ∇バよ∠ リ͡ョ ヮ͡ ヤzャや
ユ⊥ ワ⊥ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺ チ ͡ ∇ケΙ x や ヶ͡プ ラ ∠ ヱ⊥ギジ ͡ ∇ヘΑ⊥ ヱ∠ モ ∠タ ∠ ヲ⊥Α
びラ ∠ ヱ⊥ゲジ ͡ ⇒∠ガ∇ャや
(26. Verily, Allah is not ashamed t o set fort h a parable even of a mosquit o or so much more
when it is bigger (or less when it is smaller) t han it . And as for t hose who believe, t hey know
t hat it is t he t rut h from t heir Lord, but as for t hose who disbelieve, t hey say: "What did Allah
int end by t his parable'' By it He misleads many, and many He guides t hereby. And He misleads
t hereby only t he Fasiqin (t he rebellious, disobedient t o Allah). (27. Those who break Allah's
covenant aft er rat ifying it , and sever what Allah has ordered t o be j oined and do mischief on
eart h, it is t hey who are t he losers.)
In his Tafsir, As-Suddi report ed t hat Ibn ` Abbas, Ibn Mas` ud, and some Companions said; "When
Allah gave t hese t wo examples of t he hypocrit es'' meaning Allah's st at ement s,
び¬͡ べ∠ヨジ
z ャや リ
∠ ョあ ょ
∃ Βあ ダ
∠ ミ∠ ∇ヱぺ∠ぴ
(Or like a rainst orm from t he sky), "The hypocrit es said, ` Allah's far more exalt ed t han for Him
t o make such examples.' So Allah revealed t hese Ayat (2:26-27) up t o:
びラ
∠ ヱ⊥ゲジ
͡ ⇒∠ガ∇ャや ユ⊥ ワ⊥ ぴ
(Who are t he losers)''. Sa` id said t hat Qat adah said, "Allah does not shy away from t he t rut h
when He ment ions a mat t er as a parable, whet her t his mat t er is significant or not . When Allah
ment ioned t he flies and t he spider in His Book, t he people of misguidance said, ` Why did Allah
ment ion t hese t hings.' So Allah revealed;
る⇔ ッ
∠ ヲ⊥バよ∠ ゅzョ Κ
⇔ ん∠ ョ∠ ゆ
∠ ゲ͡ ∇ツΑ∠ ラぺ∠ ヴ
͡ ∇エわ∠ ∇ジΑ∠ Ι
∠ ヮ∠ ヤzャや ラ z ま͡ぴ
びゅ∠ヰホ∠ ∇ヲプ∠ ゅ∠ヨプ∠
(Verily, Allah is not ashamed t o set fort h a parable even of a mosquit o or so much more when it
is bigger (or less when it is smaller) t han it ).''
あモミ⊥ ゆ
∠ や∠ヲ∇よぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇エわ∠ プ∠ ヮ͡ よ͡ ∇やヱ⊥ゲミあ ク⊥ ゅ∠ョ ∇やヲ⊥ジル∠ ゅzヨヤ∠プ∠ ぴ
び¬∃ ∇ヴセ∠
(So, when t hey forgot (t he warning) wit h which t hey had been reminded, We opened for t hem
t he gat es of every (pleasant ) t hing) (6:44)
In t his Ayah (2:26) Allah st at ed t hat He does not shy away or hesit at e in making an example or
parable of anyt hing, whet her t he example involves a significant or an insignificant mat t er.
Allah's st at ement ,
びゅ∠ヰ∠ホ∇ヲ∠プ ゅ∠ヨプ∠ ぴ
(Or so much more when it is bigger t han it ) Fama fawqaha means, somet hing bigger t han t he
mosquit o, which is one of t he most insignificant and t iniest of creat ures. Muslim narrat ed t hat
Aishah said t hat t he Messenger of Allah said,
∇ろら∠ わ͡ ミ⊥ ゅzャま͡ ゅ∠ヰホ∠ ∇ヲプ∠ ゅ∠ヨ∠プ る⇔ ミ∠ ヲ∠セ ポ
⊥ ゅ∠ゼΑ⊥ ユ∃ ヤ͡∇ジョ⊥ ∇リョ͡ ゅ∠ョ»
«る∠ゃΒ͡トカ ∠ ゅ∠ヰよ͡ ヮ⊥ ∇レハ
∠ ∇ろΒ∠ エ
͡ ョ⊥ ヱ∠ ∩∀るィ∠ ケ∠ キ∠ ゅ∠ヰよ͡ ヮ⊥ ャ∠
(No Muslim is harmed by a t horn, Fama fawqaha (or somet hing larger), but a good deed will be
writ t en for him and an evil deed will be erased from his record.)
So Allah has informed us t hat t here is no mat t er t hat is t oo small t hat is exempt from being
used as an example, even if it was as insignificant as a mosquit o or a spider. Allah said,
モ
͡ ん∠ ヨ∠ ミ∠ ¬∠ べ∠Βャ͡∇ヱぺ∠ ヮ͡ ヤzャや ラ͡ ヱ⊥キ リ͡ョ ∇やヱ⊥グ∠ガゎz や リ ∠ Α͡グャzや モ
⊥ ん∠ ョ∠ ぴ
ろ
⊥ ∇Βら∠ ャ∠ ͡れヲ⊥Βら⊥ ∇ャや リ ∠ ワ∠ ∇ヱぺ∠ ラ
z ま͡ヱ∠ ゅ⇔わ∇Βよ∠ ∇れグ∠ ガ
∠ ゎz や れ
͡ ヲ⊥らム∠ レ∠バ∇ャや
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Α ∇やヲ⊥ルゅ∠ミ ∇ヲャ∠ れ
͡ ヲ⊥らム∠ レ∠バ∇ャや
(The likeness of t hose who t ake (false deit ies as) Awliya' (prot ect ors, helpers) ot her t han Allah
is t he likeness of a spider who builds (for it self) a house; but verily, t he frailest (weakest ) of
houses is t he spider's house if t hey but knew.) (29:41), and,
る⇔ ら∠ Βあ デ
∠ る⇔ ヨ∠ ヤ͡ミ∠ Κ
⇔ ん∠ ョ∠ ヮ⊥ zヤャや ゆ ∠ ゲ∠ ッ
∠ ブ ∠ ∇Βミ∠ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
- ͡¬べ∠ヨジ z ャや ヴ͡プ ゅ∠ヰハ ⊥ ∇ゲプ∠ ヱ∠ ∀ろ͡よゅ∠を ゅ∠ヰヤ⊥∇タぺ∠ る∃ ら∠ Βあ デ
∠ り∃ ゲ∠イゼ
∠ ミ∠
ヮ⊥ ヤzャや ゆ ⊥ ゲ͡ ∇ツΑ∠ ヱ∠ ゅ∠ヰよあ ケ∠ ラ ͡ ∇クみ͡よ͡ リ
∃ Β͡ェ zモミ⊥ ゅ∠ヰヤ∠ミ⊥ ぺ⊥ ヴ͡ゎ∇ぽゎ⊥
る∃ ヨ∠ ヤ͡ミ∠ モ ⊥ ん∠ョヱ∠ - ラ ∠ ヱ⊥ゲミz グ∠ わ∠ Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ サ͡ ゅzレヤ͡ャ メ ∠ ゅ∠ん∇ョΕ ∠や
ゅ∠ョ チ ͡ ∇ケΙ xやベ ͡ ∇ヲプ∠ リ͡ョ ∇ろんz わ⊥ ∇ィや る∃ ん∠ Β͡らカ ∠ り∃ ゲ∠ イ ∠ゼ ∠ ミ∠ る∃ ん∠ Β͡らカ
∠
メ͡ ∇ヲボ∠ ∇ャゅ͡よ ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや ヮ⊥ zヤャや ろ⊥ あらん∠ Α⊥ - ケ∃ や∠ゲホ∠ リ͡ョ ゅ∠ヰャ∠
ヮ⊥ zヤャや モ ぁツ ͡ Α⊥ ヱ∠ り͡ ゲ∠ カ
͡Ιx や ヴ͡プヱ∠ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ ∠ ∇ャや ヴ͡プ ろ ͡ よ͡ ゅzんャや
び ¬⊥ べ∠ゼΑ∠ ゅ∠ョ ヮ⊥ zヤャや モ ⊥ バ∠ ∇ヘΑ∠ ヱ∠ リ
∠ Β͡ヨヤ͡⇒zヌャや
(See you not how Allah set s fort h a parable A goodly word as a goodly t ree, whose root is firmly
fixed, and it s branches (reach) t o t he sky (i.e. very high). Giving it s fruit at all t imes, by t he
leave of it s Lord, and Allah set s fort h parables for mankind in order t hat t hey may remember.
And t he parable of an evil word is t hat of an evil t ree uproot ed from t he surface of eart h,
having no st abilit y. Allah will keep firm t hose who believe, wit h t he word t hat st ands firm in
life of t his world (i.e. t hey will keep on worshipping Allah alone and none else), and in t he
Hereaft er. And Allah will cause t he Zalimin (polyt heist s and wrongdoers) t o go ast ray t hose and
Allah does what He wills.) (14:24-27). Allah said,
ヴ∠ヤハ
∠ ケ⊥ ギ͡ ∇ボΑ∠ Ι
z ゅ⇔ミヲ⊥ヤ∇ヨョz や⇔ギ∇らハ
∠ Κ
⇔ ん∠ ョ∠ ヮ⊥ ヤzャや ゆ
∠ ゲ∠ ッ∠ ぴ
び¬∃ ∇ヴセ
∠
(Allah put s forward t he example of (t wo men a believer and a disbeliever); a servant under
t he possession of anot her, he has no power of any sort ) (16:75). He t hen said,
ケ⊥ ギ͡ ∇ボΑ∠ Ι
∠ ユ⊥ ム∠ ∇よぺ∠ べ∠ヨワ⊥ ギ⊥ ェ∠ ぺ∠ リ
͡ ∇Βヤ∠ィ
⊥ ケz Κ
⇔ ん∠ ョ∠ ヮ⊥ ヤzャや ゆ
∠ ゲ∠ ッ
∠ ヱ∠ ぴ
Ι∠ ヮぁ ヰあィヲ∠ Α⊥ ゅ∠ヨレ∠ ∇Αぺ∠ ロ⊥ Ι∇ヲョ∠ ヴ∠ヤハ ∠ モx ミ∠ ヲ∠ ワ⊥ ヱ∠ ¬∃ ∇ヴセ
∠ ヴ∠ヤハ ∠
びメ͡ ∇ギバ∠ ∇ャゅ͡よ ゲ⊥ ョ⊥ ∇ほΑ∠ リ∠ョヱ∠ ヲ∠ ワ⊥ ン͡ヲ∠わ∇ジ∠Α ∇モワ∠ ゲ∃ ∇Βガ ∠ よ͡ れ
͡ ∇ほΑ∠
(And Allah put s forward (anot her) example of t wo men, one of t hem dumb, who has no power
over anyt hing, and he is a burden on his mast er; whichever way he direct s him, he brings no
good. Is such a man equal t o one who commands j ust ice) (16:76). Also, Allah said,
ゅzョ リあョ ∇ユム⊥ ャz ∇モワ∠ ∇ユム⊥ ジ ͡ ヘ⊥ ル∠ぺ ∇リョあ Κ⇔ ん∠ ョz ∇ユム⊥ ャ∠ ゆ
∠ ゲ∠ ッ∠ ぴ
び∇ユム⊥ ⇒∠レ∇ホコ∠ ケ∠ ゅ∠ョ ヴ͡プ ¬∠ べ∠ミゲ∠ セ
⊥ リあョ ∇ユム⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠
(He set s fort h for you a parable from your own selves: Do you have part ners among t hose whom
your right hands possess (i.e. your servant s) t o share as equals in t he wealt h we have best owed
on you) (30:28).
る⇔ ッ
∠ ヲ⊥バよ∠ ゅzョ Κ
⇔ ん∠ ョ∠ ゆ
∠ ゲ͡ ∇ツΑ∠ ラ∠ぺ ヴ
͡ ∇エわ∠ ∇ジΑ∠ Ι
∠ ヮ∠ ヤzャや ラ z ま͡ぴ
びゅ∠ヰホ∠ ∇ヲプ∠ ゅ∠ヨプ∠
(Verily, Allah is not ashamed t o set fort h a parable even of a mosquit o or so much more when it
is bigger t han it .) "The believers believe in t hese parables, whet her t hey involve large mat t ers
or small, because t hey know t hat t hey are t he t rut h from t heir Lord, and Allah guides t he
believers by t hese parables.''
In his Tafsir, As-Suddi report ed t hat Ibn ` Abbas, Ibn Mas` ud and ot her people among t he
Companions said,
びや⇔ゲΒ͡んミ∠ ヮ͡ よ͡ ぁモツ
͡ Α⊥ ぴ
(By it He misleads many), "Meaning t he hypocrit es. Allah guides t he believers wit h t hese
parables, and t he st raying of t he hypocrit es increases when t hey rej ect t he parables t hat Allah
ment ioned for t hem which t hey know are t rue. This is how Allah misleads t hem.''
びヮ͡ よ͡ ヵ͡ギ∇ヰΑ∠ ヱ∠ ぴ
(And He guides t hereby) meaning, wit h t he parables,
びや⇔ゲΒ͡んミ∠ ぴ
(many) from among t he people of fait h and convict ion. Allah adds guidance t o t heir guidance,
and fait h t o t heir fait h, because t hey firmly believe in what t hey know t o be t rue, t hat is, t he
parables t hat Allah has ment ioned. This is guidance t hat Allah grant s t hem;
びリ
∠ Β͡ボジ
͡ ⇒∠ヘ∇ャや Ι
z ま͡ ヮ͡ よ͡ ぁモツ
͡ Α⊥ ゅ∠ョヱ∠ ぴ
(And He misleads t hereby only t he Fasiqin (t he rebellious, disobedient t o Allah)), meaning, t he
hypocrit es. The Arabs say t hat t he dat e has Fasaqat , when it comes out of it s skin, and t hey
call t he mouse a Fuwaysiqah, because it leaves it s den t o cause mischief. The Two Sahihs
recorded ` A'ishah saying t hat t he Messenger of Allah said,
ゆ
⊥ や∠ゲピ⊥ ャや :ュ͡ ゲ∠ エ
∠ ∇ャや∠ヱ モ
あエ ͡ ∇ャや ヶ͡プ リ ∠ ∇ヤわ∠ ∇ボΑ⊥ ペ
⊥シ ͡ や∠ヲプ∠ ∀ザ∇ヨカ ∠»
«ケヲ⊥ボバ∠ ∇ャや ょ ⊥ ∇ヤム∠ ∇ャや∠ヱ り⊥ ケ∠ ∇ほヘ∠ ∇ャや∠ヱ ゆ ⊥ ゲ∠ ∇ボバ∠ ∇ャや∠ヱ り⊥ ぺ∠ギ∠ エ
͡ ∇ャや∠ヱ
(Five animals are Fawasiq, and t hey must be killed during Ihram and ot herwise: t he crow, t he
kit e, t he scorpion, t he mouse and t he rabid dog.) eFasiq, includes t he disbeliever and t he
disobedient . However, t he Fisq of t he disbeliever is worse, and t his is t he t ype of Fasiq t hat t he
Ayah is describing here, because Allah described t hem as,
These are t he charact erist ics of t he disbelievers and t hey cont radict t he qualit ies of t he
believers. Similarly, Allah said in Surat Ar-Ra` d,
The covenant t hat t hese deviant people broke is Allah's covenant wit h His creat ion, t hat is, t o
obey Him and avoid t he sins t hat He prohibit ed. This covenant was reit erat ed in Allah's Books
and by t he words of His Messengers. Ignoring t his covenant const it ut es breaking it . It was said
t hat t he Ayah (2:27) is about t he disbelievers and t he hypocrit es among t he People of t he Book.
In t his case, t he covenant t hat t hey broke is t he pledge t hat Allah t ook from t hem in t he
Tawrah t o follow Muhammad when he is sent as a Prophet , and t o believe in him, and in what
he was sent wit h. Breaking Allah's covenant in t his case occured when t he People of t he Book
rej ect ed t he Prophet aft er t hey knew t he t rut h about him, and t hey hid t his t rut h from people,
even t hough t hey swore t o Allah t hat t hey would do ot herwise. Allah informed us t hat t hey
t hrew t he covenant behind t heir backs and sold it for a miserable price.
It was also report ed t hat t he Ayah (2:27) refers t o all disbelievers, idol worshippers and
hypocrit es. Allah t ook t heir pledge t o believe in His Oneness, showing t hem t he signs t hat
t est ify t o His Lordship. He also t ook a covenant from t hem t o obey His commands and refrain
from His prohibit ions, knowing t hat His Messengers would bring proofs and miracles t hat none
among t he creat ion could ever produce. These miracles t est ified t o t he t rut h of Allah's
Messengers. The covenant was broken when t he disbelievers denied what was proven t o t hem
t o be aut hent ic and rej ect ed Allah's Prophet s and Books, alt hough t hey knew t hat t hey were
t he t rut h. This Tafsir was report ed from Muqat il bin Hayyan, and it is very good. It is also t he
view t hat Az-Zamakhshari held.
びモ
∠タ
∠ ヲ⊥Α ラ∠ぺ ヮ͡ よ͡ ヮ⊥ ヤzャや ゲ∠ ョ∠ ぺ∠ べ∠ョ ラ
∠ ヲ⊥バト
∠ ∇ボΑ∠ ヱ∠ ぴ
(And sever what Allah has ordered t o be j oined) is in reference t o keeping t he relat ions wit h
t he relat ives, as Qat adah assert ed. This Ayah is similar t o Allah's st at ement ,
チ
͡ ∇ケΙ
x や ヴ͡プ ∇やヱ⊥ギジ
͡ ∇ヘゎ⊥ ラ∠ぺ ∇ユわ⊥ ∇Βャzヲ∠ ゎ∠ ラ͡ま ∇ユわ⊥ ∇Βジ
∠ハ ∠ ∇モヰ∠ プ∠ ぴ
び ∇ユム⊥ ョ∠ ゅ∠ェ∇ケぺ∠ ∇やヲ⊥バト
あ ボ∠ ゎ⊥ ヱ∠
(Would you t hen, if you were given t he aut horit y, do mischief in t he land, and sever your t ies
of kinship) (47:22)
Ibn Jarir At -Tabari preferred t his opinion. However, it has been said t hat t he meaning of t he
Ayah (2:27) here is more general. Hence, everyt hing t hat Allah has commanded t o nurt ure, and
t he people severed, is included in it s meaning.
びラ
∠ ヱ⊥ゲジ
͡ ⇒∠ガ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
(It is t hey who are t he losers) "In t he Hereaft er.'' Similarly, Allah said,
Also, Ad-Dahhak said t hat Ibn ` Abbas said, "Every charact erist ic t hat Allah describes t hose
ot her t han t he people of Islam - such as being losers - t hen it refers t o disbelief. However,
when t hey are at t ribut ed t o t he people of Islam, t hen t hese t erms refer t o sin.'' Ibn Jarir
comment ed on Allah's st at ement ,
びラ
∠ ヱ⊥ゲジ
͡ ⇒∠ガ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
(It is t hey who are t he losers,) "` Losers is plural for loser, t his word refers t o whoever
decreased his own share of Allah's mercy by disobeying Him, j ust as t he merchant loses in his
t rade by sust aining capit al loss. Such is t he case wit h t he hypocrit e and t he disbeliever who
lose t heir share of t he mercy t hat Allah has in st ore for His servant s on t he Day of Resurrect ion.
And t hat is when t he disbeliever and t he hypocrit e most desperat ely need Allah's mercy.''
zユを⊥ ∇ユム⊥ ⇒∠Β∇ェほ∠プ∠ ゅ⇔ゎヲ∠ ∇ョぺ∠ ∇ユわ⊥ レ⊥ミヱ∠ ヮ͡ ヤzャゅ͡よ ラ ∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ブ ∠ ∇Βミ∠ ぴ
びラ ∠ ヲ⊥バィ∠ ∇ゲゎ⊥ ヮ͡ ∇Βャ∠ま͡ zユを⊥ ∇ユム⊥ Β͡Β∇エΑ⊥ zユを⊥ ∇ユム⊥ わ⊥ Β͡ヨΑ⊥
(28. How can you disbelieve in Allah seeing t hat you were dead and He gave you life Then He
will give you deat h, t hen again will bring you t o life (on t he Day of Resurrect ion) and t hen unt o
Him you will ret urn.)
Allah t est ifies t o t he fact t hat He exist s and t hat He is t he Creat or and t he Sust ainer Who has
full aut horit y over His servant s,
びヮ͡ ヤzャゅ͡よ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ブ
∠ ∇Βミ∠ ぴ
(How can you disbelieve in Allah)
How can anyone deny Allah's exist ence or worship ot hers wit h Him while;
∇ュぺ∠ - ラ
∠ ヲ⊥ボヤ͡⇒∠ガ∇ャや ユ⊥ ワ⊥ ∇ュぺ∠ ¬∃ ∇ヴセ
∠ ゲ͡ ∇Βビ
∠ ∇リョ͡ ∇やヲ⊥ボヤ͡カ
⊥ ∇ュぺ∠ぴ
びラ∠ ヲ⊥レホ͡ ヲ⊥Α Ι z モ∠よ チ ∠ ∇ケΙx や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ∇やヲ⊥ボヤ∠カ
∠
(Were t hey creat ed by not hing Or were t hey t hemselves t he creat ors Or did t hey creat e t he
heavens and t he eart h Nay, but t hey have no firm belief) (52:35-36) and,
There are many ot her Ayat on t his subj ect . Ibn Jarir report ed from ` At a' t hat Ibn ` Abbas said
t hat ,
びリ
͡ ∇Βわ∠ レ∠ ∇をや ゅ∠レわ∠ ∇ΒΒ∠ ∇ェぺ∠ヱ∠ リ
͡ ∇Βわ∠ レ∠ ∇をや ゅ∠レわz ョ∠ ぺ∠ べ∠レよz ケ∠ ∇やヲ⊥ャゅ∠ホぴ
(They will say: "Our Lord! You have made us t o die t wice and You have given us life t wice.'')
(40:11)''
zユを⊥ ゅ⇔バΒ͡ヨィ
∠ チ ͡ ∇ケΙ x や ヴ͡プ ゅzョ ユ⊥ムャ∠ ペ ∠ ヤ∠カ
∠ ン͡グャzや ヲ∠ ワ⊥ ぴ
ヲ∠ ワ⊥ ヱ∠ れ
∃ や∠ヲ⇒∠ヨシ
∠ ノ∠ ∇らシ
∠ zリワ⊥ やzヲジ
∠ プ∠ ¬͡ べ∠ヨジz ャや ヴ∠ャま͡ ン∠ヲわ∠ ∇シや
び ∀ユΒ͡ヤ∠ハ ¬∃ ∇ヴセ
∠ あモム⊥ よ͡
(29. He it is Who creat ed for you all t hat is on eart h. Then He Ist awa ila t he heaven and made
t hem seven heavens and He is t he Knower of everyt hing.)
zユを⊥ ゅ⇔バΒ͡ヨィ
∠ チ ͡ ∇ケΙ x や ヴ͡プ ゅzョ ユ⊥ムャ∠ ペ ∠ ヤ∠カ
∠ ン͡グャzや ヲ∠ ワ⊥ ぴ
びれ∃ や∠ヲ⇒∠ヨシ
∠ ノ∠ ∇らシ
∠ zリワ⊥ やzヲジ
∠ プ∠ ¬͡ べ∠ヨジ
z ャや ヴ∠ャま͡ ン∠ヲわ∠ ∇シや
(He it is Who creat ed for you all t hat is on eart h. Then He Ist awa ila t he heaven and made
t hem seven heavens) meaning, He t urned t owards t he heaven,
びzリワ⊥ やzヲジ
∠ プ∠ ぴ
(And made t hem) meaning, t hat He made t he heaven, seven heavens. Allah said,
び∀ユΒ͡ヤ∠ハ ¬∃ ∇ヴセ
∠ あモム⊥ よ͡ ヲ∠ ワ⊥ ヱ∠ れ
∃ や∠ヲ⇒∠ヨシ
∠ ノ∠ ∇らシ
∠ zリワ⊥ やzヲジ
∠ プ∠ ぴ
(And made t hem seven heavens and He is t he Knower of everyt hing) meaning, His knowledge
encompasses all His creat ion, j ust as He said in anot her Ayah,
びペ
∠ ヤ∠カ
∠ ∇リョ∠ ユ⊥ ヤ∠∇バΑ∠ Ι
∠ ぺ∠ぴ
(Should not He Who has creat ed know) (67:14).
These Ayat indicat e t hat Allah st art ed creat ion by creat ing eart h, t hen He made heaven int o
seven heavens. This is how building usually st art s, wit h t he lower floors first and t hen t he t op
floors, as t he scholars of Tafsir reit erat ed, as we will come t o know, Allah willing. Allah also
said,
ゅ∠ヰム∠ ∇ヨシ
∠ ノ∠ プ∠ ケ∠ - ゅ∠ヰ⇒∠レよ∠ ¬⊥ べ∠ヨジz ャや ュ͡ ぺ∠ ゅ⇔ボ∇ヤカ
∠ ギぁ セ
∠ ぺ∠ ∇ユわ⊥ ル∠¬ぺ∠ぴ
- ゅ∠ヰ⇒∠エッ ⊥ ァ ∠ ゲ∠ ∇カぺ∠ヱ∠ ゅ∠ヰヤ∠∇Βャ∠ ズ
∠ ト ∠ ∇ビぺ∠ヱ∠ - ゅ∠ワやzヲジ ∠ プ∠
ゅ∠ワ¬∠ べ∠ョ ゅ∠ヰ∇レョ͡ ァ∠ ゲ∠ ∇カぺ∠ - ゅ∠ヰ⇒∠ェキ∠ マ ∠ ャ͡ク∠ ギ∠ ∇バよ∠ チ∠ ∇ケΙ x や∠ヱ
∇ユム⊥ ャz ゅ⇔バ⇒∠わョ∠ - ゅ∠ヰ⇒∠シ∇ケぺ∠ メ
∠ ゅ∠らイ
͡ ∇ャや∠ヱ - ゅ∠ヰ⇒∠ハ∇ゲョ∠ ヱ∠
び ∇ユム⊥ ヨ͡ ⇒∠バ∇ルΙ
6 ヱ∠
(Are you more difficult t o creat e or is t he heaven t hat He const ruct ed He raised it s height , and
has perfect ed it . It s night He covers wit h darkness and it s forenoon He brings out (wit h light ).
And t he eart h, aft er t hat , He spread it out . And brought fort h t herefrom it s wat er and it s
past ure. And t he mount ains He has fixed firmly. (To be) a provision and benefit for you and
your cat t le) (79:27-33).
It is said t hat "Then'' in t he Ayah (2:29) relat es only t o t he order of recit ing t he informat ion
being given, it does not relat e t o t he order t hat t he event s being ment ioned t ook place, t his
was report ed from Ibn ` Abbas by ` Ali bin Abi Talhah.
びゅ⇔バΒ͡ヨィ
∠ チ
͡ ∇ケΙ
x や ヴ͡プ ゅzョ ユ⊥ムャ∠ ペ
∠ ヤ∠カ
∠ ン͡グャzや ヲ∠ ワ⊥ ぴ
(He it is Who creat ed for you all t hat is on eart h) "Allah creat ed t he eart h before heaven, and
when He creat ed t he eart h, smoke burst out of it . This is why Allah said,
び∀ラゅ∠カキ⊥ ヴ
∠ ワ͡ ヱ∠ ¬͡ べヨ∠ ジ
z ャや ヴ∠ャま͡ ン∠ヲわ∠ ∇シや zユを⊥ ぴ
(Then He Ist awa ila (t urned t owards) t he heaven when it was smoke.) (41:11)
びれ
∃ や∠ヲ⇒∠ヨシ
∠ ノ∠ ∇らシ
∠ zリワ⊥ やzヲジ
∠ プ∠ ぴ
(And made t hem seven heavens) means, one above t he ot her, while t he ` seven eart hs' means,
one below t he ot her.''
This Ayah t est ifies t o t he fact t hat t he eart h was creat ed before heaven, as Allah has indicat ed
in t he Ayat in Surat As-Saj dah.
Therefore, Daha means t hat t he eart h's t reasures were brought t o it s surface aft er finishing t he
j ob of creat ing what ever will reside on eart h and heaven. When t he eart h became Daha, t he
wat er burst out t o it s surface and t he various t ypes, colors, shapes and kinds of plant s grew.
The st ars st art ed rot at ing along wit h t he planet s t hat rot at e around t hem. And Allah knows
best .
チ
͡ ∇ケΕ ∠ や ヴ͡プ ∀モ͡ハゅ∠ィ ヶあルま͡ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ヤャ͡ マ
∠ よぁ ケ∠ メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
マ
⊥ ヘ͡ ∇ジΑ∠ ヱ∠ ゅ∠ヰΒ͡プ ギ⊥ ジ
͡ ∇ヘΑ⊥ リ∠ョ ゅ∠ヰΒ͡プ モ ⊥ バ∠ ∇イゎ∠ ぺ∠ ∇やヲ⊥ャゅ∠ホ る⇔ ヘ∠ Β͡ヤカ
∠
ヶあルま͡ メ∠ ゅ∠ホ マ∠ ャ∠ サ
⊥ あギボ∠ ル⊥ ヱ∠ ポ
∠ ギ͡ ∇ヨエ
∠ よ͡ ウ
⊥ あらジ
∠ ル⊥ リ ⊥ ∇エル∠ ヱ∠ ¬∠ べ∠ョギあ ャや
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι ∠ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠
(30. And (remember) when your Lord said t o t he angels: "Verily, I am going t o place (mankind)
generat ions aft er generat ions on eart h.'' They said: "Will You place t herein t hose who will make
mischief t herein and shed blood, while we glorify You wit h praises and t hanks and sanct ify
You.'' He (Allah) said: "I know t hat which you do not know.'')
This Ayah means, "O Muhammad ! Ment ion t o your people what Allah said t o t he angels,
びる⇔ ヘ∠ Β͡ヤカ
∠ チ
͡ ∇ケΕ
∠ や ヴ͡プ ∀モ͡ハゅ∠ィ ヶあルま͡ぴ
(Verily, I am going t o place a Khalifah on eart h).
Meaning people reproducing generat ion aft er generat ion, cent ury aft er cent ury, j ust as Allah
said,
びチ
͡ ∇ケΙ
xやブ
∠ ゃ͡ ⇒∠ヤカ
∠ ∇ユム⊥ ヤ∠バ∠ ィ
∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
(And it is He Who has made you (Khala'if) generat ions coming aft er generat ions, replacing each
ot her on t he eart h) (6:165),
びチ
͡ ∇ケΙ
x や ¬∠ べ∠ヘヤ∠ェ
⊥ ∇ユム⊥ ヤ⊥バ∠ ∇イΑ∠ ヱ∠ ぴ
(And makes you (Khulafa') inherit ors of t he eart h) (27:62),
チ
͡ ∇ケΙ
x や ヴ͡プ る⇔ ム∠ ゃ͡ ⇒∠ヤョz ∇ユム⊥ レ͡ョ ゅ∠レ∇ヤバ∠ イ
∠ ャ∠ ¬⊥ べ∠ゼル∠ ∇ヲャ∠ヱ∠ ぴ
びラ∠ ヲ⊥ヘヤ⊥∇ガΑ∠
(And if it were Our will, We would have (dest royed you (mankind all, and) made angels t o
replace you (Yakhlufun) on t he eart h.) (43: 60) and,
び¬∠ べ∠ョギあ ャや マ
⊥ ヘ͡ ∇ジΑ∠ ヱ∠ ゅ∠ヰΒ͡プ ギ⊥ ジ
͡ ∇ヘΑ⊥ リ∠ョ ゅ∠ヰΒ͡プ モ
⊥ バ∠ ∇イゎ∠ ぺ∠ぴ
(Will You place t herein t hose who will make mischief t herein and shed blood).
The angels meant t hat t his t ype of creat ure usually commit s t he at rocit ies t hey ment ioned.
The angels knew of t his fact , according t o t heir underst anding of human nat ure, for Allah
st at ed t hat He would creat e man from clay. Or, t he angels underst ood t his fact from t he word
Khalifah, which also means t he person who j udges disput es t hat occur bet ween people,
forbidding t hem from inj ust ice and sin, as Al-Qurt ubi said.
The st at ement t he angels ut t ered was not a form of disput ing wit h Allah's, nor out of envy for
t he Children of Adam, as some mist akenly t hought . Allah has described t hem as t hose who do
not precede Him in speaking, meaning t hat t hey do not ask Allah anyt hing wit hout His
permission. When Allah informed t hem t hat He was going t o creat e a creat ion on t he eart h,
and t hey had knowledge t hat t his creat ion would commit mischief on it , as Qat adah
ment ioned, t hey said,
び¬∠ べ∠ョギあ ャや マ
⊥ ヘ͡ ∇ジΑ∠ ヱ∠ ゅ∠ヰΒ͡プ ギ⊥ ジ
͡ ∇ヘΑ⊥ リ∠ョ ゅ∠ヰΒ͡プ モ
⊥ バ∠ ∇イゎ∠ ぺ∠ぴ
(Will You place t herein t hose who will make mischief t herein and shed blood)
This is only a quest ion for t he sake of learning about t he wisdom of t hat , as if t hey said, Our
Lord! What is t he wisdom of creat ing such creat ures since t hey will cause t rouble in t he eart h
and spill blood "If t he wisdom behind t his act ion is t hat You be worshipped, we praise and
glorify You (meaning we pray t o You) we never indulge in mischief, so why creat e ot her
creat ures''
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ ヶあルま͡ぴ
(I know t hat which you do not know.) meaning, "I know t hat t he benefit of creat ing t his t ype of
creat ure out weighs t he harm t hat you ment ioned, t hat which you have no knowledge of. I will
creat e among t hem Prophet s and send Messengers. I will also creat e among t hem t rut hful,
mart yrs, right eous believers, worshippers, t he modest , t he pious, t he scholars who implement
t heir knowledge, humble people and t hose who love Allah and follow His Messengers.''
The Sahih recorded t hat when t he angels ascend t o Allah wit h t he records of t he servant 's
deeds, Allah asks t hem, while having bet t er knowledge, "How did you leave My servant s'' They
will say, "We came t o t hem while t hey were praying and left t hem while t hey were praying.''
This is because t he angels work in shift s wit h mankind, and t hey change shift s during t he Faj r
and ` Asr prayers. The angels who descended will remain wit h us, while t he angels who have
remained wit h us ascend wit h our deeds. The Messenger of Allah said,
ケ͡ ゅ∠ヰレz ャや モ
⊥ ヨ∠ ハ
∠ ヱ∠ ケ͡ ゅ∠ヰレz ャや モ
∠ ∇らホ∠ モ
͡ ∇Βヤzャや モ
⊥ ヨ∠ ハ
∠ ヮ͡ ∇Βャ∠ま͡ ノ⊥ プ∠ ∇ゲΑ⊥ »
«モ∇Βヤzャや モ ∠ ∇らホ∠
(The deeds of t he night are elevat ed t o Allah before t he morning, and t he deeds of t he morning
before t he night falls. )
Hence, t he angels' st at ement , "We came t o t hem while t hey were praying and left t hem while
t hey were praying,'' explains Allah's st at ement ,
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ ヶあルま͡ぴ
(I know t hat which you do not know.)
びラ
∠ ヲ⊥ヨヤ∠∇バゎ∠ Ι
∠ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ ヶあルま͡ぴ
(I know t hat which you do not know.) is, "I have a specific wisdom in creat ing t hem, which you
do not have knowledge of.'' It was also said t hat it is in answer t o,
びマ
∠ ャ∠ サ
⊥ あギボ∠ ル⊥ ヱ∠ ポ
∠ ギ͡ ∇ヨエ
∠ よ͡ ウ
⊥ あらジ
∠ ル⊥ リ
⊥ ∇エル∠ ヱ∠ ぴ
(While we glorify You wit h praises and t hanks and sanct ify You) aft er which Allah said,
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ ヶあルま͡ぴ
(I know t hat which you do not know). Meaning, "I know t hat Iblis is not as you are, alt hough he
is among you.'' Ot hers said,
リ
⊥ ∇エル∠ ヱ∠ ¬∠ べ∠ョギあ ャや マ
⊥ ヘ͡ ∇ジΑ∠ ヱ∠ ゅ∠ヰΒ͡プ ギ⊥ ジ
͡ ∇ヘΑ⊥ リ∠ョ ゅ∠ヰΒ͡プ モ ⊥ バ∠ ∇イゎ∠ ぺ∠ぴ
びマ
∠ ャ∠ サ⊥ あギボ∠ ル⊥ ヱ∠ ポ
∠ ギ͡ ∇ヨエ
∠ よ͡ ウ⊥ あらジ
∠ ル⊥
"(Will You place t herein t hose who will make mischief t herein and shed blood, while we
glorify you wit h praises and t hanks and sanct ify You.) is t heir request t hat t hey should be
allowed t o inhabit t he eart h, inst ead of t he Children of Adam. So Allah said t o t hem,
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ ヶあルま͡ぴ
(I know t hat which you do not know) if your inhabit ing t he heavens is bet t er, or worse for you.''
Ar-Razi as well as ot hers said t his. Allah knows best .
The Khalifah must be a responsible adult Muslim male, able t o perform Ij t ihad (independent
legal j udgment s), bodily able, right eous, wit h knowledge of warfare, polit ics. He also must be
from t he t ribe of Quraysh, according t o t he correct view, but it is not necessary t hat he be
from t he t ribe of Bani Hashim, or t hat he be immune from error, as t he Rafidah (Shiit es) falsely
claim.
ヮ͡ Β͡プ ぶ
͡ や リ
∠ ョ͡ ∇ユミ⊥ ギ∠ ∇レハ
͡ ゅ⇔ェや∠ヲよ∠ や⇔ゲ∇ヘミ⊥ や∇ヱゲ∠ ゎ∠ ∇ラぺ∠ ゅzャま͡»
«ラゅ∠ワ∇ゲよ⊥
(Unless you wit ness a clear Kufr regarding which you have clear proof from Allah. )
Does t he Khalifah have t he right t o resign from his post There is a difference on t his issue. It is
a fact t hat Al-Hasan bin ` Ali removed himself from t he posit ion of Khalifah and surrendered it
t o Mu` awiyah. However, t his occurred because of a necessit y, and Al-Hasan was praised for
t his act ion.
It is not permissible t o appoint t wo Imams for t he world or more at t he same t ime. This is not
allowed because t he Messenger of Allah said,
∇ユム⊥ レ∠ ∇Βよ∠ ベ
∠ ゲあ ヘ∠ Α⊥ ∇ラぺ∠ ギ⊥ Α͡ゲΑ⊥ ∀ノΒ͡ヨィ
∠ ∇ユミ⊥ ゲ⊥ ∇ョぺ∠ヱ∠ ∇ユミ⊥ ¬∠ ゅ∠ィ ∇リョ∠ »
«ラゅ∠ミ ∇リョ∠ ゅ⇔レ͡もゅ∠ミ ロ⊥ ヲ⊥ヤわ⊥ ∇ホゅ∠プ
(Whoever came t o you while you are unit ed and t ried t o divide you, t hen execut e him, no
mat t er who he is.)
This is t he view of t he maj orit y of scholars. Imam Al-Haramayn st at ed t hat Abu Ishaq allowed
t he appoint ment of t wo or more Imams when t he various provinces are far away from each
ot her. However, Imam Al-Haramayn himself was indecisive about t his view.
ヴ∠ヤハ ∠ ∇ユヰ⊥ ッ ∠ ゲ∠ ハ ∠ zユを⊥ ゅ∠ヰヤzミ⊥ ¬∠ べ∠ヨ∇シΕ ∠ や ュ∠ キ∠ や∠¬ ユ∠ ヤzハ ∠ ヱ∠ ぴ
∇ユわ⊥ レ⊥ミ ラ͡ま ¬͡ Ι ∠ ぽ⊥ ⇒∠ワ ¬͡ べ∠ヨ∇シほ∠よ͡ ヴ͡ルヲ⊥ゃら͡ ル∠ぺ メ ∠ ゅ∠ボプ∠ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや
べ∠レわ∠ ∇ヨヤzハ
∠ ゅ∠ョ Ι z ま͡ べ∠レ∠ャ ユ∠ ∇ヤハ
͡ Ι
∠ マ∠ レ∠ ⇒∠エ∇らシ
⊥ ∇やヲ⊥ャゅ∠ホ - リ ∠ Β͡ホギ͡ ⇒∠タ
ユ⊥ヰ∇ゃら͡ ル∠ぺ ュ⊥ キ∠ や∠¬ゅ⇒∠Α メ ∠ ゅ∠ホ - ユ⊥ Β͡ムエ ∠ ∇ャや ユ⊥ Β͡ヤバ∠ ∇ャや ろ ∠ ル∠ぺ マ ∠ ルz ま͡
∇ユム⊥ ャz モ⊥ホぺ∠ ∇ユャ∠ぺ∠ メ ∠ ゅ∠ホ ユ͡ヰも͡ べ∠ヨ∇シほ∠よ͡ ユ⊥ワほ∠ら∠ ルぺ∠ べzヨヤ∠プ∠ ∇ユヰ͡ も͡ べ∠ヨ∇シほ∠よ͡
ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ヱ∠ チ ͡ ∇ケΙ x や∠ヱ れ ͡ や∠ヲ⇒∠ヨジ z ャや ょ ∠ ∇Βビ ∠ ユ⊥ ヤ∠∇ハぺ∠ ヶあルま͡
びラ ∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョヱ∠ ラ ∠ ヱ⊥ギ∇らゎ⊥
(31. And He t aught Adam all t he names (of everyt hing), t hen He showed t hem t o t he angels and
said, "Tell Me t he names of t hese if you are t rut hful.'') (32. They (angels) said: "Glory is t o You,
we have no knowledge except what you have t aught us. Verily, You are t he Knower, t he Wise.'')
(33. He said: "O Adam! Inform t hem of t heir names,'' and when he had informed t hem of t heir
names, He said: "Did I not t ell you t hat I know t he Ghayb (unseen) in t he heavens and t he
eart h, and I know what you reveal and what you have been concealing'')
びゅ∠ヰヤzミ⊥ ¬∠ べ∠ヨ∇シΕ
∠ や ュ∠ キ∠ や∠¬ ユ∠ ヤzハ
∠ ヱ∠ ぴ
(And He t aught Adam all t he names (of everyt hing)).
びゅ∠ヰヤzミ⊥ ¬∠ べ∠ヨ∇シΕ
∠ や ュ∠ キ∠ や∠¬ ユ∠ ヤzハ
∠ ヱ∠ ぴ
(And He t aught Adam all t he names (of everyt hing)) "Meaning, t he names t hat people use, such
as human, animal, sky, eart h, land, sea, horse, donkey, and so fort h, including t he names of
t he ot her species.'' Ibn Abi Hat im and Ibn Jarir report ed t hat ` Asim bin Kulayb narrat ed from
Sa` id bin Ma` bad t hat Ibn ` Abbas was quest ioned,
びゅ∠ヰヤzミ⊥ ¬∠ べ∠ヨ∇シΕ
∠ や ュ∠ キ∠ や∠¬ ユ∠ ヤzハ
∠ ヱ∠ ぴ
(And He t aught Adam all t he names (of everyt hing)) "Did Allah t each him t he names of t he
plat e and t he pot '' He said, "Yes, and even t he t erms for breaking wind!''
Allah t aught Adam t he names of everyt hing, t heir proper names, t he names of t heir
charact erist ics, and what t hey do, j ust as Ibn ` Abbas st at ed about t he t erms for passing gas.
In his Sahih, Al-Bukhari explained t his Ayah in t he Book of Tafsir wit h a report from Anas bin
Malik who said t hat t he Messenger of Allah said,
ぶ
⊥ やマ ∠ ボ∠ ヤ∠カ
∠ サ
͡ ゅzレャや ヲ⊥よぺ∠ ろ
∠ ∇ルぺ :ラヲ⊥ャヲ⊥ボΒ∠ プ∠ ュ∠ キ∠ へ ラ ∠ ヲ⊥ゎ∇ほΒ∠ プ∠ »
あモミ⊥ ¬∠ ゅ∠ヨ∇シぺ∠ マ
∠ ヨ∠ ヤzハ
∠ ヱ∠ ヮ⊥ わ∠ ム∠ も͡ ゅ∠ヤョ∠ マ
∠ ャ∠ ギ∠ イ
∠ ∇シぺ∠ヱ∠ ロ͡ ギ͡ Β∠ よ͡
«¬∇ヶセ ∠
(They will go t o Adam and say, ` O Adam! You are t he fat her of all mankind, and Allah creat ed
you wit h His Own Hand, ordered t he angels t o prost rat e for you, and t aught you t he names of
everyt hing). This part of t he Hadit h t est ifies t o t he fact t hat Allah t aught Adam t he names of
all creat ures.
びリ
∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡ま ¬͡ Ι
∠ ぽ⊥ ⇒∠ワ ¬͡ べ∠ヨ∇シほ∠よ͡ ヴ͡ルヲ⊥ゃら͡ ル∠ぺ メ
∠ ゅ∠ボプ∠ ぴ
(And said, "Tell Me t he names of t hese if you are t rut hful'').''
Allah's st at ement means, "Tell Me t he names of what I paraded before you, O angels who said,
び¬∠ べ∠ョギあ ャや マ
⊥ ヘ͡ ∇ジΑ∠ ヱ∠ ゅ∠ヰΒ͡プ ギ⊥ ジ
͡ ∇ヘΑ⊥ リ∠ョ ゅ∠ヰΒ͡プ モ
⊥ バ∠ ∇イゎ∠ ぺ∠ぴ
(Will You place t herein t hose who will make mischief t herein and shed blood).
You asked, ` Are You appoint ing a Khalifah from us or from ot her creat ions We praise and
glorify You.
Therefore, Allah said, "If you say t he t rut h, t hat if I appoint a non-angel Khalifah on t he eart h,
he and his offspring will disobey Me, commit mischief and shed blood, but if I designat e you t he
Khalifahs you will obey Me, follow My command and honor and glorify Me. However, since you
do not know t he names of t he obj ect s I paraded before you, t hen you have even less knowledge
of what will occur on t he eart h t hat does not exist yet .''
ろ
∠ ル∠ぺ マ
∠ ルz ま͡ べ∠レわ∠ ∇ヨヤzハ
∠ ゅ∠ョ Ι
z ま͡ べ∠レ∠ャ ユ∠ ∇ヤハ
͡ Ι
∠ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ ∇やヲ⊥ャゅ∠ホぴ
び ユ⊥ Β͡ムエ
∠ ∇ャや ユ⊥ Β͡ヤバ∠ ∇ャや
(They (angels) said: "Glory is t o You, we have no knowledge except what you have t aught us.
Verily, it is You, t he Knower, t he Wise.'').
Here t he angels are praising Allah's holiness, and perfect ion above every kind of deficiency,
affirming t hat no creat ure could ever acquire any part of Allah's knowledge, except by His
permission, nor could anyone know anyt hing except what Allah t eaches t hem. This is why t hey
said,
ユ⊥ Β͡ヤバ∠ ∇ャや ろ
∠ ル∠ぺ マ
∠ ルz ま͡ べ∠レわ∠ ∇ヨヤzハ
∠ ゅ∠ョ Ι
z ま͡ べ∠レ∠ャ ユ∠ ∇ヤハ
͡ Ι
∠ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ぴ
びユ⊥ Β͡ムエ∠ ∇ャや
("Glory is t o You, we have no knowledge except what you have t aught us. Verily You are t he
Knower, t he Wise) meaning, Allah is knowledgeable of everyt hing, Most Wise about His
creat ion, and He makes t he wisest decisions, and He t eaches and deprives whom He wills from
knowledge. Verily, Allah's wisdom and j ust ice in all mat t ers is perfect .
Zayd bin Aslam said, "You are Jibril, you are Mika'il, you are Israfil, unt il he ment ioned t he
name of t he crow.'' Muj ahid said t hat Allah's st at ement ,
び∇ユヰ͡ も͡ べ∠ヨ∇シほ∠よ͡ ユ⊥ヰ∇ゃら͡ ル∠ぺ ュ⊥ キ∠ や∠¬ゅ⇒∠Α メ
∠ ゅ∠ホぴ
(He said: "O Adam! Inform t hem of t heir names,'') "The name of t he pigeon, t he crow and
everyt hing.'' St at ement s of a similar meaning were report ed from Sa` id bin Jubayr, Al-Hasan,
and Qat adah. When Adam's virt ue over t he angels became apparent , as he ment ioned t he
names t hat Allah t aught him, Allah said t o t he angels,
チ
͡ ∇ケΙ
x や∠ヱ れ
͡ や∠ヲ⇒∠ヨジ
z ャや ょ ∠ ∇Βビ ∠ ユ⊥ ヤ∠∇ハぺ∠ ヶあルま͡ ∇ユム⊥ ャz モ⊥ホぺ∠ ∇ユャ∠ぺ∠ぴ
びラ
∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョヱ∠ ラ
∠ ヱ⊥ギ∇らゎ⊥ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ヱ∠
(Did I not t ell you t hat I know t he Ghayb (unseen) in t he heavens and t he eart h, and I know
what you reveal and what you have been concealing)
This means, "Did I not st at e t hat I know t he seen and unseen mat t ers. '' Similarly, Allah said,
び ヴ∠ヘ∇カぺ∠ヱ∠ ゲz ジ
あ ャや ユ⊥ ヤ∠∇バΑ∠ ヮ⊥ ルz み͡プ∠ メ
͡ ∇ヲボ∠ ∇ャゅ͡よ ∇ゲヰ∠ ∇イゎ∠ ラ͡まヱ∠ ぴ
(And if you (O Muhammad ) speak (t he invocat ion) aloud, t hen verily, He knows t he secret and
t hat which is yet more hidden) (20:7).
They also have comment s ot her t han what we have said about t he meaning of Allah's
st at ement ,
びラ
∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョヱ∠ ラ
∠ ヱ⊥ギ∇らゎ⊥ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ヱ∠ ぴ
(And I know what you reveal and what you have been concealing).
It is report ed from Ad-Dahhak t hat Ibn ` Abbas said t hat ,
びラ
∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョヱ∠ ラ
∠ ヱ⊥ギ∇らゎ⊥ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ヱ∠ ぴ
(And I know what you reveal and what you have been concealing) means, "` I know t he secret s,
j ust as I know t he apparent t hings, such as, what Iblis concealed in his heart of arrogance and
pride.'' Abu Ja` far Ar-Razi narrat ed t hat Ar-Rabi` bin Anas said t hat ,
びラ
∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョヱ∠ ラ
∠ ヱギ⊥ ∇らゎ⊥ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ヱ∠ ぴ
(And I know what you reveal and what you have been concealing) means, "The apparent part of
what t hey said was: ` Do you creat e in it t hat which would commit mischief and shed blood' The
hidden meaning was: ` We have more knowledge and honor t han any creat ion our Lord would
creat e.' But t hey came t o know t hat Allah favored Adam above t hem regarding knowledge and
honor.''
Ι
z ま͡ ∇やヱ⊥ギイ
∠ジ∠ プ∠ ュ∠ キ∠ Ι
6 ∇やヱ⊥ギイ ⊥ ∇シや る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ヤャ͡ ゅ∠レ∇ヤホ⊥ ∇クま͡ヱ∠ ぴ
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや リ
∠ ョ͡ ラ
∠ ゅ∠ミヱ∠ ゲ∠ ら∠ ∇ムわ∠ ∇シや∠ヱ ヴ∠よぺ∠ ザ ∠ Β͡ヤ∇よま͡
(34. And (remember) when We said t o t he angels: "Prost rat e yourselves before Adam.'' And t hey
prost rat ed except Iblis (Shayt an), he refused and was proud and was one of t he disbelievers
(disobedient t o Allah).)
When Allah commanded t he angels t o prost rat e before Adam, Iblis was included in t his
command. Alt hough Iblis was not an angel, he was t rying - and pret ending - t o imit at e t he
angels' behavior and deeds, and t his is why he was also included in t he command t o t he angels
t o prost rat e before Adam. Sat an was crit icized for defying t hat command, as we will explain
wit h det ail, Allah willing, when we ment ion t he Tafsir of Allah's st at ement ,
Similarly, Muhammad bin Ishaq report ed t hat Ibn ` Abbas said, "Before he undert ook t he pat h of
sin, Iblis was wit h t he angels and was called ` Azazil.' He was among t he resident s of t he eart h
and was one of t he most act ive worshippers and knowledgeable persons among t he angels. This
fact caused him t o be arrogant . Iblis was from a genus called Jinn.''
The Prostration was before Adam but the Obedience was to Allah
Qat adah comment ed on Allah's st at ement ,
びュ∠ キ∠ Ι
6 ∇やヱ⊥ギイ
⊥ ∇シや る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ヤャ͡ ゅ∠レ∇ヤホ⊥ ∇クま͡ヱ∠ ぴ
(And (remember) when We said t o t he angels: "Prost rat e yourselves before Adam.'')
"The obedience was for Allah and t he prost rat ion was before Adam. Allah honored Adam and
commanded t he angels t o prost rat e before him.'' Some people said t hat t his prost rat ion was
j ust a prost rat ion of greet ing, peace and honor, hence Allah's st at ement ,
メ
∠ ゅ∠ホヱ∠ や∠ギイ
zシ ⊥ ヮ⊥ ャ∠ ∇やヱぁゲカ ∠ ヱ∠ ス
͡ ∇ゲバ∠ ∇ャや ヴ∠ヤハ
∠ ヮ͡ ∇Αヲ∠ よ∠ ぺ∠ ノ∠ プ∠ ケ∠ ヱ∠ ぴ
ヴあよケ∠ ゅ∠ヰヤ∠バ∠ ィ
∠ ∇ギホ∠ モ ⊥ ∇らホ∠ リ͡ョ ヴ⇒∠Α∇ぼケ⊥ モ ⊥ Α͡ヱ∇ほゎ∠ や∠グ⇒∠ワ ろ ͡ よ∠ ほ∠Α
びゅ6ボェ ∠
(And he (Prophet Yusuf) raised his parent s t o t he t hrone and t hey fell down before him
prost rat e. And he said: "O my fat her! This is t he int erpret at ion of my dream aforet ime! My Lord
has made it come t rue!'') (12:100)
The pract ice of prost rat ing was allowed for previous nat ions, but was repealed for ours.
Mu` adh said t o t he Prophet , "I visit ed Ash-Sham and found t hat t hey used t o prost at e before
t heir priest s and scholars. You, O Messenger of Allah, are more deserving of prost rat ion.'' The
Prophet said,
れ
⊥ ∇ゲョ∠ ほ∠ャ∠ ゲ∃ ゼ
∠ ら∠ ャ͡ ギ∠ イ
⊥ ∇ジΑ∠ ∇ラぺ や⇔ゲゼ∠ よ∠ や⇔ゲョ͡ へ ろ
⊥ ∇レミ⊥ ∇ヲャ∠ ゅ∠ャ»
«ゅ∠ヰ∇Βヤ∠ハ∠ ヮ͡ ボあ ェ
∠ ユ͡ ヌ ∠ハ͡ ∇リョ͡ ゅ∠ヰィ͡ ヱ∠ゴャ͡ ギ∠ イ
⊥ ∇ジゎ∠ ∇ラぺ り∠ ぺ∇ゲヨ∠ ∇ャや
(No. If I was t o command any human t o prost rat e before anot her human, I would command t he
wife t o prost rat e before her husband because of t he enormit y of his right on her.)
Ar-Razi agreed wit h t his view. Also, Qat adah said about Allah's st at ement ,
リ
∠ ョ͡ ラ
∠ ゅ∠ミヱ∠ ゲ∠ ら∠ ∇ムわ∠ ∇シや∠ヱ ヴ∠よぺ∠ ザ
∠ Β͡ヤ∇よま͡ Ι
z ま͡ ∇やヱ⊥ギイ
∠ジ ∠ プ∠ ぴ
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや
(And t hey prost rat ed except Iblis (Shayt an), he refused and was proud and was one of t he
disbelievers (disobedient t o Allah).)
"Iblis, t he enemy of Allah, envied Adam because Allah honored Adam. He said, ` I was creat ed
from fire, and he was creat ed from clay.' Therefore, t he first error ever commit t ed was
arrogance, for t he enemy of Allah was t oo arrogant t o prost rat e before Adam.'' I - Ibn Kat hir -
say, t he following is recorded in t he Sahih,
∇リョ͡ る∃ らz ェ
∠ メ
⊥ ゅ∠ボ∇んョ͡ ヮ͡ ら͡ ∇ヤホ∠ ヶ͡プ ラ
∠ ゅ∠ミ ∇リョ∠ る∠ レz イ
∠ ∇ャや モ
⊥カ
⊥ ∇ギΑ∠ ゅ∠ャ»
«ゲ∇らミ͡ ∇リョ͡ メ ∃ キ∠ ∇ゲカ∠
(No person who has t he weight of a must ard seed of arrogance in his heart shall ent er
Paradise.)
Iblis had disbelief, arrogance, and rebellion, all of which caused him t o be expelled from t he
holy presence of Allah, and His mercy.
Κ∠ ミ⊥ ヱ∠ る∠ レz イ
∠ ∇ャや マ∠ィ ⊥ ∇ヱコ∠ ヱ∠ ろ ∠ ∇ルぺ∠ ∇リム⊥ ∇シや ュ⊥ キ∠ や∠¬ゅ∠Α ゅ∠レ∇ヤホ⊥ ヱ∠ ぴ
り∠ ゲ∠ イ
∠ゼz ャや ロ͡ グ͡ ⇒∠ワ ゅ∠よ∠ゲ∇ボ∠ゎ Ι ∠ ヱ∠ ゅ∠ヨわ⊥ ∇ゃセ
͡ ゑ ⊥ ∇Βェ∠ や⇔ギビ ∠ ケ∠ ゅ∠ヰ∇レョ͡
ゅ∠ヰ∇レハ∠ リ⊥ ⇒∠ト∇Βゼ z ャや ゅ∠ヨヰ⊥ ャzコ∠ ほ∠プ∠ - リ ∠ Β͡ヨヤ͡⇒zヌ∇ャや リ∠ ョ͡ ゅ∠ルヲ⊥ムわ∠ プ∠
∇ユム⊥ ツ
⊥ ∇バよ∠ ∇やヲ⊥トら͡ ∇ワや ゅ∠レ∇ヤホ⊥ ヱ∠ ヮ͡ Β͡プ ゅ∠ルゅ∠ミ ゅzヨョ͡ ゅ∠ヨヰ⊥ ィ ∠ ゲ∠ ∇カほ∠プ∠
ヴ∠ャま͡ ∀ノ⇒∠わョ∠ ヱ∠ ゲx ボ∠ わ∠ ∇ジョ⊥ チ͡ ∇ケΕ ∠ や ヴ͡プ ∇ユム⊥ ャ∠ヱ∠ ヱx ギ⊥ ハ
∠ ヂ ∃ ∇バら∠ ャ͡
びリ ∃ Β͡ェ
(35. And We said: "O Adam! Dwell you and your wife in t he Paradise and eat bot h of you freely
wit h pleasure and delight , of t hings t herein wherever you will, but come not near t his t ree or
you bot h will be of t he Zalimin (wrongdoers). '') (36. Then t he Shayt an made t hem slip
t herefrom (t he Paradise), and got t hem out from t hat in which t hey were. We said: "Get you
down, all, wit h enmit y bet ween yourselves. On eart h will be a dwelling place for you and an
enj oyment for a t ime.'')
Adam was honored again
Allah honored Adam by commanding t he angels t o prost rat e before him, so t hey all complied
except for Iblis. Allah t hen allowed Adam t o live and eat wherever and what ever he wished in
Paradise. Al-Hafiz Abu Bakr bin Marduwyah report ed Abu Dharr saying, "I said, ` O Messenger of
Allah! Was Adam a Prophet ' He said,
びる∠ レzイ
∠ ∇ャや マ
∠ィ⊥ ∇ヱコ∠ ヱ∠ ろ
∠ ル∠ぺ ∇リム⊥ ∇シやぴ
((O Adam!) Dwell you and your wife in t he Paradise.)''
びユ⊥ Β͡ムエ
∠ ∇ャや ユ⊥ Β͡ヤバ∠ ∇ャや ろ
∠ ル∠ぺ マ
∠ ルz ま͡ぴ
(Verily, You are t he Knower, t he Wise.)
Then Adam fell asleep, as t he People of t he Book and ot her scholars such as Ibn ` Abbas have
st at ed, Allah t ook one of Adam's left ribs and made flesh grow in it s place, while Adam was
asleep and unaware. Allah t hen creat ed Adam's wife, Hawwa', from his rib and made her a
woman, so t hat she could be a comfort for him. When Adam woke up and saw Hawwa' next t o
him, it was claimed, he said, ` My flesh and blood, my wife.' Hence, Adam reclined wit h
Hawwa'. When Allah married Adam t o Hawwa' and gave him comfort , Allah said t o him direct ly,
ゅ∠ヰ∇レョ͡ Κ ∠ ミ⊥ ヱ∠ る∠ レz イ
∠ ∇ャや マ ∠ィ⊥ ∇ヱコ∠ ヱ∠ ろ ∠ ∇ルぺ∠ ∇リム⊥ ∇シや ュ⊥ キ∠ や∠¬ゅ∠Αぴ
ゅ∠ルヲ⊥ムわ∠ プ∠ り∠ ゲ∠ イ
∠ゼz ャや ロ͡ グ͡ ⇒∠ワ ゅ∠よゲ∠ ∇ボゎ∠ Ι
∠ ヱ∠ ゅ∠ヨわ⊥ ∇ゃセ
͡ ゑ⊥ ∇Βェ∠ や⇔ギビ ∠ ケ∠
びリ
∠ Β͡ヨヤ͡⇒zヌ∇ャや リ∠ ョ͡
("O Adam! Dwell you and your wife in t he Paradise and eat bot h of you freely wit h pleasure and
delight , of t hings t herein wherever you will, but come not near t his t ree or you bot h will be of
t he Zalimin (wrongdoers).'').''
びり∠ ゲ∠ イ
∠ゼz ャや ロ͡ グ͡ ⇒∠ワ ゅ∠よゲ∠ ∇ボゎ∠ Ι
∠ ヱ∠ ぴ
(but come not near t his t ree) is a t est for Adam. There are conflict ing opinions over t he nat ure
of t he t ree ment ioned here. Some said t hat it was t he grape t ree, barley, dat e t ree, fig t ree,
and so fort h. Some said t hat it was a cert ain t ree, and whoever eat s from it will be relieved of
t he call of nat ure. It was also said t hat it was a t ree from which t he angels eat so t hat t hey live
for et ernit y. Imam Abu Ja` far bin Jarir said, "The correct opinion is t hat Allah forbade Adam
and his wife from eat ing from a cert ain t ree in Paradise, but t hey at e from it . We do not know
which t ree t hat was, because Allah has not ment ioned anyt hing in t he Qur'an or t he aut hent ic
Sunnah about t he nat ure of t his t ree. It was said t hat it was barley, grape, or a fig t ree. It is
possible t hat it was one of t hose t rees. Yet , t his is knowledge t hat does not bring any benefit ,
j ust as being ignorant in it s nat ure does no harm. Allah knows best .'' This is similar t o what Ar-
Razi st at ed in his Tafsir, and t his is t he correct opinion. Allah's st at ement ,
びゅ∠ヰ∇レハ
∠ リ
⊥ ⇒∠ト∇Βゼ
z ャや ゅ∠ヨヰ⊥ ャz∠コ∠ほ∠プぴ
(Then t he Shayt an made t hem slip t herefrom) eit her refers t o Paradise, and in t his case, it
means t hat Shayt an led Adam and Hawwa' away from it , as ` Asim bin Abi An-Naj ud recit ed it . It
is also possible t hat t his Ayah refers t o t he forbidden t ree. In t his case, t he Ayah would mean,
as Al-Hasan and Qat adah st at ed, "He t ripped t hem.'' In t his case,
びゅ∠ヰ∇レハ
∠ リ
⊥ ⇒∠ト∇Βゼ
z ャや ゅ∠ヨヰ⊥ ャz∠コ∠ほ∠プぴ
(Then t he Shayt an made t hem slip t herefrom)
サ
͡ ∇ぺゲz ャや ゲ͡ ∇バセ
∠ ゲ∠ Β͡んミ∠ ゅ⇔ャや∠ヲデ ⊥ ゅ⇔ヤィ⊥ ケ∠ ュ∠ キ∠ へ ペ
∠ ヤ∠カ∠ ぶ ∠ やラ z ま͡»
ヮ⊥ ∇レハ
∠ テ ∠ ボ∠ シ
∠ り∠ ゲ∠ イ
∠ゼ z ャや ベ ∠ や∠ク ゅzヨヤ∠プ∠ ∩∀ベヲ⊥エシ ∠ る∀ ヤ∠∇ガル∠ ヮ⊥ ルz ほ∠ミ∠
ヴャま ゲ∠ ヌ ∠ ル∠ ゅzヨヤ∠プ∠ ∩⊥ヮゎ⊥ ケ∠ ∇ヲハ
∠ ヮ⊥ ∇レョ͡ や∠ギよ∠ ゅ∠ョ メ ⊥ ヱz ほ∠プ∠ ヮ⊥ シ
⊥ ゅ∠らャ͡
ロ⊥ ゲ∠ ∇バセ
∠ ∇れグ∠ カ ∠ ほ∠プ∠ る͡ レz イ
∠ ∇ャや ヶ͡プ ギぁ わ∠ ∇ゼΑ∠ モ ∠ バ∠ ィ
∠ ヮ͡ゎケ∇ヲハ ∠
ヶあレョ͡ ュ⊥ キ∠ へ ゅ∠Α :リ ⊥ ヨ∇ェゲz ャや ロ⊥ や∠キゅ∠レプ∠ ∩ゅ∠ヰハ ∠ コ∠ ゅ∠レプ∠ り∀ ゲ∠ イ ∠セ ∠
ゅ∠ャ ゆ あ ケ∠ ゅ∠Α :メ ∠ ゅ∠ホ リ
͡ ヨ∇ェゲz ャや ュ∠ Κ∠ミ ノ∠ ヨ͡ シ ∠ ゅzヨヤ∠プ∠ ∨ぁゲヘ͡ ゎ∠
«¬ゅ∠Β∇エわ͡ ∇シや リ ͡ ム͡ ャ∠ヱ
(Allah creat ed Adam t all, wit h t hick hair, j ust as a dat e t ree wit h full branches. When Adam
at e from t he forbidden t ree, his cover fell off, and t he first t hing t hat appeared was his privat e
area. When he saw his privat e area, he ran away in Paradise and his hair got caught in a t ree.
He t ried t o free himself and Ar-Rahman called him, 'O Adam! Are you running away from Me'
When Adam heard t he words of Ar-Rahman (Allah), he said, 'No, O my Lord! But I am shy.')
ヮ͡ Β͡プ る͡ バ∠ ヨ⊥ イ
⊥ ∇ャや ュ⊥ ∇ヲΑ∠ ザ
⊥ ∇ヨzゼャや ヮ͡ Β͡プ ∇ろバ∠ ヤ∠デ ∠ ュ∃ ∇ヲΑ∠ ゲ⊥ ∇Βカ ∠»
«ゅ∠ヰ∇レョ͡ ァ ∠ ゲ͡ ∇カぺ⊥ ヮ͡ Β͡プヱ∠ る∠ レzイ
∠ ∇ャや モ
∠カ
͡ ∇キぺ⊥ ヮ͡ Β͡プヱ∠ ュ⊥ キ∠ へ ペ
∠ ヤ͡カ
⊥
(Friday is t he best day on which t he sun has risen. On Friday, Allah creat ed Adam, admit t ed
him int o Paradise, and expelled him from it .)
Basically, t he response t o t his would be t hat t he Paradise which Adam was in, was in t he
heavens, not on t he eart h, as we explained in t he beginning of our book Al-Bidayah wan-
Nihayah.
The maj orit y of scholars said t hat Shayt an was originally prohibit ed from ent ering Paradise, but
t here were t imes when he sneaked int o it in secret . For inst ance, t he Tawrah st at ed t hat Iblis
hid inside t he snake's mout h and ent ered Paradise. Some scholars said t hat it is possible t hat
Shayt an led Adam and Hawwa' ast ray on his way out of Paradise. Some scholars said t hat he led
Adam and Hawwa' ast ray when he was on eart h, while t hey were st ill in heaven, as st at ed by
Az-Zamakhshari. Al-Qurt ubi ment ioned several beneficial Hadit hs here about snakes and t he
ruling on killing t hem.
ヲ∠ ワ⊥ ヮ⊥ zルま͡ ヮ͡ ∇Βヤ∠ハ
∠ ゆ
∠ ゅ∠わプ∠ れ
∃ ゅ∠ヨヤ͡ミ∠ ヮ͡ よあ ケz リ͡ョ ュ⊥ キ∠ や∠¬ ヴzボヤ∠わ∠ プ∠ ぴ
び ユ⊥ Β͡ェゲz ャや ゆ
⊥ やzヲわz ャや
(37. Then Adam received from his Lord Words. And his Lord pardoned him (accept ed his
repent ance). Verily, He is t he One Who forgives (accept s repent ance), t he Most Merciful.)
ゅ∠レ∇ヨェ
∠ ∇ゲゎ∠ ヱ∠ ゅ∠レ∠ャ ∇ゲヘ͡ ∇ピゎ∠ ∇ユャz ラ͡まヱ∠ ゅ∠レジ
∠ ヘ⊥ ル∠ぺ べ∠レ∇ヨヤ∠ニ
∠ ゅ∠レよz ケ∠ Ι ∠ ゅ∠ホぴ
びリ∠ Α͡ゲジ ͡ ⇒∠ガ∇ャや リ∠ ョ͡ リ z ル∠ ヲ⊥ムレ∠ ャ∠
(37. They said: "Our Lord! We have wronged ourselves. If You forgive us not , and best ow not
upon us Your mercy, we shall cert ainly be of t he losers.'') (7:23) as Muj ahid, Sa` id bin Jubayr,
Abu Al-` Aliyah, Ar-Rabi` bin Anas, Al-Hasan, Qat adah, Muhammad bin Ka` b Al-Qurazi, Kha lid
bin Ma` dan, ` At a' Al-Khurasani and ` Abdur-Rahman bin Zayd bin Aslam have st at ed. As-Suddi
said t hat Ibn ` Abbas comment ed on,
びれ
∃ ゅ∠ヨヤ͡ミ∠ ヮ͡ よあ ケz リ͡ョ ュ⊥ キ∠ や∠¬ ヴzボヤ∠わ∠ プ∠ ぴ
(Then Adam received from his Lord Words) "Adam said, ` O Lord! Did You not creat ed me wit h
Your Own Hands' He said, ` Yes.' He said, ` And blow life int o me' He said, ` Yes.' He said, ` And
when I sneezed, You said, ` May Allah grant you His mercy.' Does not Your mercy precede Your
anger' He was t old, ` Yes.' Adam said, ` And You dest ined me t o commit t his evil act ' He was
t old, ` Yes.' He said, ` If I repent , will You send me back t o Paradise' Allah said, ` Yes.''' Similar is
report ed from Al-` Awfi, Sa` id bin Jubayr, Sa` id bin Ma` bad, and Ibn ` Abbas. Al-Hakim
recorded t his Hadit h in his Must adrak from Ibn Jubayr, who narrat ed it from Ibn ` Abbas. Al-
Hakim said, "It s chain is Sahih and t hey (Al-Bukhari and Muslim) did not record it .''
Allah's st at ement ,
びユ⊥ Β͡ェゲz ャや ゆ
⊥ やzヲわz ャや ヲ∠ ワ⊥ ヮ⊥ zルま͡ぴ
(Verily, He is t he One Who forgives (accept s repent ance), t he Most Merciful) (2:37) means t hat
Allah forgives whoever regret s his error and ret urns t o Him in repent ance. This meaning is
similar t o Allah's st at ement s,
びロ͡ キ͡ ゅ∠らハ
͡ ∇リハ
∠ る∠ よ∠ ∇ヲわz ャや モ
⊥ ら∠ ∇ボΑ∠ ヲ∠ ワ⊥ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇バΑ∠ ∇ユャ∠ぺ∠ぴ
(Know t hey not t hat Allah accept s repent ance from His servant s) (9:104),
びヮ⊥ ジ
∠ ∇ヘル∠ ∇ユヤ͡∇ヌΑ∠ ∇ヱぺ∠ や⇔¬ヲ⊥シ ∇モヨ∠ ∇バΑ∠ リ∠ョヱ∠ ぴ
(And whoever does evil or wrongs himself) (4:110) and
びゅ⇔エ͡ヤ⇒∠タ モ
∠ ヨ͡ ハ
∠ ヱ∠ ゆ
∠ ゅ∠ゎ リ∠ョヱ∠ ぴ
(And whosoever repent s and does right eous good deeds) (25:71).
The Ayat ment ioned above, t est ify t o t he fact t hat Allah forgives t he sins of whoever repent s,
demonst rat ing His kindness and mercy t owards His creat ion and servant s. There is no deit y
wort hy of worship except Allah, t he Most Forgiving, t he Most Merciful.
ン⇔ギワ⊥ ヴあレョあ ユ⊥ムレz Β∠ ゎ͡ ∇ほΑ∠ ゅzョみ͡プ∠ ゅ⇔バΒ͡ヨィ ∠ ゅ∠ヰ∇レョ͡ ∇やヲ⊥トら͡ ∇ワや ゅ∠レ∇ヤホ⊥ ぴ
ラ
∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠ ∀フ∇ヲ∠カ Κ ∠ プ∠ ヵ
∠ や∠ギワ⊥ ノ∠ ら͡ ゎ∠ リ∠ヨプ∠
ょ
⊥ ⇒∠エ∇タぺ∠ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺ べ∠レわ͡ ⇒∠Αべ͡よ ∇やヲ⊥よグz ミ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや∠ヱ -
びラ ∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ケ͡ ゅzレャや
(38. We said: "Get down all of you from t his place (t he Paradise), t hen whenever t here comes
t o you Hudan (guidance) from Me, and whoever follows My guidance, t here shall be no fear on
t hem, nor shall t hey grieve.) (39. But t hose who disbelieve and belie Our Ayat (proofs,
evidences, verses, lessons, signs, revelat ions, et c.) such are t he dwellers of t he Fire. They
shall abide t herein forever.'')
Allah st at ed t hat when He sent Adam, Hawwa', and Shayt an t o eart h from Paradise, He warned
t hem t hat He will reveal Books and send Prophet s and Messengers t o t hem, i.e., t o t heir
offspring. Abu Al-` Aliyah said, "Al-Huda, refers t o t he Prophet s, Messengers, t he clear signs and
plain explanat ion.''
びヵ
∠ や∠ギワ⊥ ノ∠ ら͡ ゎ∠ リ∠ヨプ∠ ぴ
(And whoever follows My guidance) meaning, whoever accept s what is cont ained in My Books
and what I send t he Messengers wit h,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Κ
∠ プ∠ ぴ
(There shall be no fear on t hem) regarding t he Hereaft er,
びラ
∠ ヲル⊥ ゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(nor shall t hey grieve) regarding t he life of t his world. Similarly, in Surat Ta Ha, Allah said,
ヱx ギ⊥ ハ
∠ ヂ∃ ∇バら∠ ャ͡ ∇ユム⊥ ツ
⊥ ∇バよ∠ ゅ⇔バΒ͡ヨィ ∠ ゅ∠ヰ∇レョ͡ ゅ∠ト͡ら∇ワや メ ∠ ゅ∠ホぴ
モぁツ ͡ Α∠ Κ∠ プ∠ ン
∠ や∠ギワ⊥ ノ∠ ら∠ ゎz や リ
͡ ヨ∠ プ∠ ン⇔ギワ⊥ ヴあレョあ ユ⊥ムレz Β∠ ゎ͡ ∇ほΑ∠ ゅzョみ͡プ∠
び ヴ∠ボ∇ゼΑ∠ Ι ∠ ヱ∠
(He (Allah) said: "Get you down (from t he Paradise t o t he eart h), bot h of you, t oget her, some
of you are an enemy t o some ot hers. Then if t here comes t o you guidance from Me, t hen
whoever follows My guidance, he shall neit her go ast ray, nor shall he be dist ressed.) (20:123)
Ibn ` Abbas comment ed, "He will not be misguided in t his life or miserable in t he Hereaft er.''
The Ayah,
ゅ⇔ムレ∠ッ る⇔ ゼ
∠ Β͡バョ∠ ヮ⊥ ャ∠ ラ
z み͡プ∠ ン͡ゲ∇ミク͡ リ∠ハ チ ∠ ゲ∠ ∇ハぺ∠ ∇リョ∠ ヱ∠ ぴ
び ヴ∠ヨ∇ハ∠ぺ る͡ ヨ∠ ⇒Β͡ボ∇ャや ュ∠ ∇ヲΑ∠ ロ⊥ ゲ⊥ ゼ
⊥ ∇エル∠ ヱ∠
(But whosoever t urns away from My Reminder (i.e. neit her believes in t his Qur'an nor act s on
it s t eachings) verily, for him is a life of hardship, and We shall raise him up blind on t he Day of
Resurrect ion.) (20:124) is similar t o what Allah st at ed here,
ょ
⊥ ⇒∠エ∇タぺ∠ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺ べ∠レわ͡ ⇒∠Αべ͡よ ∇やヲ⊥よグz ミ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや∠ヱぴ
びラ∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ケ͡ ゅzレャや
(But t hose who disbelieve and belie Our Ayat such are t he dwellers of t he Fire. They shall
abide t herein forever), meaning, t hey will remain in Hell for et ernit y and will not find a way
out of it .
ろ
⊥ ∇ヨバ∠ ∇ルぺ∠ ヴ͡わャzや ヶ ∠ わ͡ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや モ ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レら∠ ⇒∠Αぴ
ヴ
∠ ⇒zΑま͡ヱ∠ ∇ユミ⊥ ギ͡ ∇ヰバ∠ よ͡ フ ͡ ヱ⊥ぺ ン͡ギ∇ヰバ∠ よ͡ ∇やヲ⊥プ∇ヱぺ∠ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ ∠
∇ユム⊥ バ∠ ョ∠ ゅ∠ヨャあ ゅ⇔ホギあ ダ
∠ ョ⊥ ろ ⊥ ∇ャゴ∠ ル∠ぺ べ∠ヨ͡よ ∇やヲ⊥レョ͡ や∠¬ヱ∠ - ラ ͡ ヲ⊥らワ∠ ∇ケゅ∠プ
ゅ⇔レヨ∠ を∠ ヶ͡わ⇒∠Αべ͡よ ∇やヱ⊥ゲわ∠ ∇ゼゎ∠ Ι
∠ ヱ∠ ヮ͡ よ͡ ゲ∃ プ͡ ゅ∠ミ メ
∠ ヱz ぺ∠ ∇やヲ⊥ルヲ⊥ムゎ∠ Ι
∠ ヱ∠
びラ ͡ ヲ⊥ボゎz ゅ∠プ ヴ
∠ ⇒zΑま͡ヱ∠ Κ
⇔ Β͡ヤホ∠
(40. O Children of Israel! Remember My favor which I best owed upon you, and fulfill (your
obligat ions t o) My covenant (wit h you) so t hat I fulfill (My obligat ions t o) your covenant (wit h
Me), and fear none but Me.) (41. And believe in what I have sent down (t his Qur'an), confirming
t hat which is wit h you (t he Tawrah and t he Inj il), and be not t he first t o disbelieve t herein, and
buy not wit h My verses (t he Tawrah and t he Inj il) a small price (i.e. get t ing a small gain by
selling My verses), and fear Me and Me alone.)
び や⇔ケヲ⊥ムセ
∠ や⇔ギ∇らハ
∠ ラ
∠ ゅ∠ミ ヮ⊥ zルま͡ ゥ
∃ ヲ⊥ル ノ∠ ョ∠ ゅ∠レ∇ヤヨ∠ ェ
∠ ∇リョ∠ ∠るΑz ケあ ク⊥ ぴ
(O offspring of t hose whom We carried (in t he ship) wit h Nuh (Noah)! Verily, he was a grat eful
servant ) (17:3).
«∨⊥ゆヲ⊥ボ∇バΑ∠ モ
∠ Β͡もや∠ゲ∇シま͡ ラ
z ぺ∠ ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇モワ∠ »
(Do you know t hat Israel is Jacob) They said, "Yes, by Allah.'' He said,
At -Tabari recorded t hat ` Abdullah Ibn ` Abbas said t hat ` Israel' means, ` t he servant of Allah.'
Allah's Blessings for the Children of Israel
Allah said,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ろ
⊥ ∇ヨバ∠ ∇ルぺ∠ ヴ͡わャzや ヶ
∠ わ͡ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クやぴ
(Remember My favor which I best owed upon you).
Muj ahid comment ed, "Allah's favor t hat He grant ed t he Jews is t hat He made wat er gush from
st ones, sent down manna and quails for t hem, and saved t hem from being enslaved by
Pharaoh.'' Abu Al-` Aliyah also said, "Allah's favor ment ioned here is His sending Prophet s and
Messengers among t hem, and revealing Books t o t hem.'' I - Ibn Kat hir - say t hat t his Ayah is
similar t o what Musa said t o t he Children of Israel,
∇ユム⊥ Β͡プ モ
∠ バ∠ ィ
∠ ∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや ュ͡ ∇ヲボ∠ ⇒∠Αぴ
や⇔ギ∠ェぺ∠ れ ͡ ∇ぽΑ⊥ ∇ユャ∠ ゅzョ ∇ユム⊥ ⇒∠ゎや∠¬ヱ∠ ゅ⇔ミヲ⊥ヤョぁ ∇ユム⊥ ヤ∠バ∠ ィ
∠ ヱ∠ ¬∠ べ∠Βら͡ ∇ルぺ∠
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや リあョ
(O my people! Remember t he favor of Allah t o you: when He made Prophet s among you, made
you kings, and gave you what He had not given t o any ot her among t he nat ions (of t heir t ime)
(5:20) meaning, during t heir t ime. Also, Muhammad bin Ishaq said t hat Ibn ` Abbas said,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ろ
⊥ ∇ヨバ∠ ∇ルぺ∠ ヴ͡わャzや ヶ
∠ わ͡ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クやぴ
(Remember My favor which I best owed upon you,) means, "My support for you and your
fat hers,'' t hat is saving t hem from Pharaoh and his people.
び∇ユミ⊥ ギ͡ ∇ヰバ∠ よ͡ フ
͡ ヱ⊥ぺ ン͡ギ∇ヰバ∠ よ͡ ∇やヲ⊥プ∇ヱぺ∠ヱ∠ ぴ
(And fulfill (your obligat ions t o) My covenant (wit h you) so t hat I fulfill (My obligat ions t o) your
covenant (wit h Me),) means, ` My covenant t hat I t ook from you concerning Prophet Muhammad
, when he is sent t o you, so t hat I grant you what I promised you if you believe in him and
follow him. I will t hen remove t he chains and rest rict ions t hat were placed around your necks,
because of t he errors t hat you commit t ed.' Also, Al-Hasan Al-Basri said, "The ` covenant ' is in
reference t o Allah's st at ement , i
ユ⊥ ヰ⊥ レ͡ョ ゅ∠レ∇んバ∠ よ∠ ヱ∠ モ ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ペ ∠ ⇒∠んΒ͡ョ ヮ⊥ zヤャや グ∠ カ
∠ ぺ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
ユ⊥ わ⊥ ∇ヨホ∠ ぺ∠ ∇リゃ͡ ャ∠ ∇ユム⊥ バ∠ ョ∠ ヴあルま͡ ヮ⊥ ヤzャや メ
∠ ゅ∠ホヱ∠ ゅ⇔らΒ͡ボル∠ ゲ∠ ゼ∠ハ ∠ ∇ヴレ∠ ∇をや
ヴ͡ヤシ ⊥ ゲ⊥ よ͡ ∇ユわ⊥ レ∠ョや∠¬ヱ∠ り∠ ヲ∠ミゴz ャや ∇ユわ⊥ ∇Βゎ∠ や∠¬ヱ∠ り∠ ヲヤzダャや
ゅ⇔レ∠ジェ ∠ ゅ⇔ッ∇ゲホ∠ ヮ∠ ヤzャや ユ⊥ わ⊥ ∇ッゲ∠ ∇ホぺ∠ヱ∠ ∇ユワ⊥ ヲ⊥ヨゎ⊥ ∇ケゴz ハ ∠ ヱ∠
ン͡ゲ∇イゎ∠ ろ ∃ ⇒zレィ ∠ ∇ユム⊥ レz ヤ∠カ
͡ ∇キΕ∠ヱ ∇ユム⊥ わ͡ ⇒∠ゃΒあ シ
∠ ∇ユム⊥ ∇レハ
∠ ラz ∠ゲヘあ ∠ミΕ ⊥
びゲ⊥ ⇒∠ヰ∇ルΙ
x や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ
(Indeed, Allah t ook t he covenant from t he Children of Israel (Jews), and We appoint ed t welve
leaders among t hem. And Allah said: "I am wit h you if you perform As-Salah and give Zakah and
believe in My Messengers; honor and assist t hem, and lend a good loan t o Allah, verily, I will
expiat e your sins and admit you t o Gardens under which rivers flow (in Paradise)) (5:12).''
Ot her scholars said, "The covenant is what Allah t ook from t hem in t he Tawrah, in t hat , He will
send a great Prophet - meaning Muhammad - from among t he offspring of Isma` il, who will be
obeyed by all peoples. Therefore, whoever obeys him, t hen Allah will forgive his sins, ent er
him int o Paradise and award him t wo rewards.'' We should ment ion here t hat Ar-Razi
ment ioned several cases of informat ion brought by t he earlier Prophet s regarding t he coming of
Muhammad . Furt her, Abu Al-` Aliyah said t hat ,
びン͡ギ∇ヰバ∠ よ͡ ∇やヲ⊥プ∇ヱぺ∠ヱ∠ ぴ
(And fulfill (your obligat ions t o) My covenant (wit h you)) means, "His covenant wit h His servant s
is t o embrace Islam and t o adhere t o it .'' Ad-Dahhak said t hat Ibn ` Abbas said, "` I fulfill My
obligat ions t o you' means, ` I (Allah) will be pleased wit h you and admit you int o Paradise.''' As-
Suddi, Ad-Dahhak, Abu Al-` Aliyah and Ar-Rabi` bin Anas said similarly.
びラ
͡ ヲ⊥らワ∠ ∇ケゅ∠プ ヴ
∠ ⇒zΑま͡ヱ∠ ぴ
(And fear Me and Me alone.) means, "Fear t he t orment t hat I might exert on you, j ust as I did
wit h your fat hers, like t he mut at ion, et c.'' This Ayah cont ains encouragement , followed by
warning. Allah first called t he Children of Israel, using encouragement , t hen He warned t hem,
so t hat t hey might ret urn t o t he Trut h, follow t he Messenger , heed t he Qur'an's prohibit ions
and commands and believe in it s cont ent . Surely, Allah guides whom He wills t o t he st raight
pat h.
Allah said,
びヮ͡ よ͡ ゲ∃ プ͡ ゅ∠ミ メ
∠ ヱz ぺ∠ ∇やヲ⊥ルヲ⊥ムゎ∠ Ι
∠ ヱ∠ ぴ
(and be not t he first t o disbelieve t herein).
Ibn ` Abbas comment ed, "Do not become t he first t o disbelieve in t he Qur'an (or Muhammad ),
while you have more knowledge in it t han ot her people.'' Abu Al-` Aliyah comment ed, "` Do not
become t he first t o disbelieve in Muhammad, ' meaning from among t he People of t he Book,
` aft er you hear t hat he was sent as a Prophet .''' Similar st at ement s were at t ribut ed t o Al-
Hasan, As-Suddi and Ar-Rabi` bin Anas. Ibn Jarir st at ed t hat t he Ayah (disbelieve t herein 2:41)
refers t o t he Qur'an, ment ioned earlier in t he Ayah,
びろ
⊥ ∇ャゴ∠ ル∠ぺ べ∠ヨよ͡ ぴ
(in what I have sent down (t his Qur'an),)
Bot h st at ement s are correct because t hey are int er-relat ed. For inst ance, whoever disbelieves
in t he Qur'an will have disbelieved in Muhammad , and whoever disbelieves in Muhammad will
have disbelieved in t he Qur'an. Allah's st at ement ,
びヮ͡ よ͡ ゲ∃ プ͡ ゅ∠ミ メ
∠ ヱz ぺ∠ぴ
(t he first t o disbelieve t herein) means, do not become t he first among t he Children of Israel t o
disbelieve in it , for t here were people from Quraysh and t he Arabs in general who rej ect ed
Muhammad before t he People of t he Book disbelieved in him. We should st at e here t hat t he
Ayah is t alking about t he Children of Israel in specific, because t he Jews in Al-Madinah were
t he first among t he Children of Israel t o be addressed by t he Qur'an. Hence, t heir disbelief in
t he Qur'an means t hat t hey were t he first among t he People of t he Book t o disbelieve in it .
Allah's st at ement ,
びΚ
⇔ Β͡ヤホ∠ ゅ⇔レヨ∠ を∠ ヶ͡わ⇒∠Αべ͡よ ∇やヱ⊥ゲわ∠ ∇ゼゎ∠ Ι
∠ ヱ∠ ぴ
(and buy not wit h My verses a small price,) means, "Do not subst it ut e fait h in My Ayat and
belief in My Prophet wit h t he life of t his world and it s lust s which are minut e and bound t o
end. '' Allah said,
びラ
͡ ヲ⊥ボゎz ゅ∠プ ヴ
∠ ⇒zΑま͡ヱ∠ ぴ
(and have Taqwa of Me and Me alone).
Ibn Abi Hat im report ed t hat Talq bin Habib said, "Taqwa is t o work in Allah's obedience, on a
light from Allah, hoping in Allah's mercy, and t o avoid Allah's disobedience, on a light from
Allah, fearing Allah's punishment .'' Allah's st at ement ,
びラ
͡ ヲ⊥ボゎz ゅ∠プ ヴ
∠ ⇒zΑま͡ヱ∠ ぴ
(and fear Me and Me alone) means, t hat Allah warns t he People of t he Book against
int ent ionally hiding t he t rut h and spreading t he opposit e of it , as well as, against defying t he
Messenger .
∇ユわ⊥ ル∠ぺヱ∠ ペ
zエ∠ ∇ャや ∇やヲ⊥ヨわ⊥ ∇ムゎ∠ ヱ∠ モ
͡ト
͡ ⇒∠ら∇ャゅ͡よ ペ
zエ∠ ∇ャや ∇やヲ⊥ジら͡ ∇ヤゎ∠ Ι
∠ ヱ∠ ぴ
り∠ ヲ∠ミゴz ャや ∇やヲ⊥ゎへ∠ヱ り∠ ヲヤzダャや ∇やヲ⊥ヨΒ͡ホぺ∠ヱ∠ - ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ
びリ ∠ Β͡バミ͡ やzゲャや ノ∠ ョ∠ ∇やヲ⊥バミ∠ ∇ケや∠ヱ
(42. And mix not t rut h wit h falsehood, nor conceal t he t rut h while you know (t he t rut h).) (43.
And perform As-Salah, and give Zakah, and bow down along wit h Ar-Raki` in.)
So Allah forbade t hem from t wo t hings; He ordered t hem t o make t he t rut h known, as well as
explaining it . Ad-Dahhak said t hat Ibn ` Abbas ment ioned t he Ayah,
びモ
͡ト
͡ ⇒∠ら∇ャゅ͡よ ペ
zエ∠ ∇ャや ∇やヲ⊥ジら͡ ∇ヤゎ∠ Ι
∠ ヱ∠ ぴ
(And mix not t rut h wit h falsehood) and said; "Do not mix t he t rut h wit h falsehood and t he fact s
wit h lies.'' Qat adah said t hat ,
びモ
͡ト
͡ ⇒∠ら∇ャゅ͡よ ペ
zエ∠ ∇ャや ∇やヲ⊥ジら͡ ∇ヤゎ∠ Ι
∠ ヱ∠ ぴ
(And mix not t rut h wit h falsehood) means, "Do not mix Judaism and Christ ianit y wit h Islam,
Also, Muhammad bin Ishaq narrat ed t hat Ibn ` Abbas said t hat ,
It is possible t hat it means, "..alt hough you know t he t remendous harm t hat t his evil will cause
people, misguiding t hem and leading t hem t o t he Fire, because t hey will follow t he falsehood
t hat you mixed wit h t he t rut h in your claims.''
びり∠ ヲ∠ヤダ
z ャや ∇やヲ⊥ヨΒ͡ホぺ∠ヱ∠ ぴ
(And perform As-Salah) commands t hem t o perform t he prayer behind t he Prophet ,
びリ
∠ Β͡バミ͡ やzゲャや ノ∠ ョ∠ ∇やヲ⊥バミ∠ ∇ケや∠ヱぴ
(and bow down along wit h Ar-Raki` in) commands t hem t o bow down wit h t hose who bow down
among t he Ummah of Muhammad . Allah t herefore commands t he People of t he Book t o be
wit h, and among t he Ummah of Muhammad .'' In addit ion, Allah's st at ement ,
びリ
∠ Β͡バミ͡ やzゲャや ノ∠ ョ∠ ∇やヲ⊥バミ∠ ∇ケや∠ヱぴ
(And bow down along wit h Ar-Raki` in) means, "And be among t he believers performing t he best
deeds t hey perform, such as, and foremost , t he prayer.'' Many scholars said t hat t his Ayah
(2:43) is proof for t he obligat ion of performing t he prayer in congregat ion (for men only). I will
explain t his ruling in det ail in Kit ab Al-Ahkam Al-Kabir, Allah willing.
び∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ∇ヲジ
∠ レ∠ゎヱ∠ ゲあ ら͡ ∇ャゅ͡よ サ
∠ ゅzレャや ラ
∠ ヱ⊥ゲョ⊥ ∇ほゎ∠ ぺ∠ぴ
(Enj oin you Al-Birr (piet y and right eousness and every act of obedience t o Allah) on t he people
and you forget (t o pract ise it ) yourselves,) "The Children of Israel used t o command people t o
obey Allah, fear Him and perform Al-Birr. Yet , t hey cont radict ed t hese orders, so Allah
reminded t hem of t his fact .'' As-Suddi said similarly. Ibn Jurayj said t hat t he Ayah:
びゲあ ら͡ ∇ャゅ͡よ サ
∠ ゅzレャや ラ
∠ ヱ⊥ゲョ⊥ ∇ほゎ∠ ぺ∠ぴ
(Enj oin you Al-Birr on t he people) "Is about t he People of t he Book and t he hypocrit es. They
used t o command people t o pray and fast . However, t hey did not pract ice what t hey
commanded ot hers. Allah reminded t hem of t his behavior. So whoever commands people t o do
right eousness, let him be among t he first of t hem t o implement t hat command.'' Also,
Muhammad bin Ishaq narrat ed t hat Ibn ` Abbas said t hat ,
び∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ∇ヲジ
∠ レ∠ゎヱ∠ ぴ
(And you forget yourselves,) means, "You forget t o pract ice it yourselves,
びラ
∠ ヲ⊥ヤボ͡ ∇バゎ∠ Κ
∠ プ∠ ぺ∠ ょ
∠ ⇒∠わム͡ ∇ャや ラ
∠ ヲ⊥ヤ∇わゎ∠ ∇ユわ⊥ ル∠ぺヱ∠ ぴ
(While you recit e t he Script ure (Tawrah)! Have you t hen no sense) You forbid t he people from
rej ect ing t he prophet hood and t he covenant t hat you have ment ioned wit h you in t he Tawrah,
while you yourselves have forgot en it , meaning t hat ` you have forgot t en t he covenant t hat I
made wit h you t hat you will accept My Messenger. You have breeched My covenant , and
rej ect ed what you know is in My Book.' ''
Therefore, Allah admonished t he Jews for t his behavior and alert ed t hem t o t he wrongs t hat
t hey were perpet rat ing against t hemselves by ordering right eousness, yet refraining t hemselves
from right eousness. We should st at e t hat Allah is not crit icizing t he People of t he Book for
ordering right eousness, because enj oining good is a part of right eousness and is an obligat ion
for t he scholars. However, t he scholar is himself required t o heed, and adhere t o, what he
invit es ot hers t o. For inst ance, Prophet Shu` ayb said,
∇ラま͡ ヮ⊥ ∇レハ
∠ ∇ユム⊥ ⇒∠ヰ∇ルぺ∠ べ∠ョ ヴ∠ャま͡ ∇ユム⊥ ヘ∠ ャ͡ゅ∠カぺ⊥ ∇ラぺ∠ ギ⊥ Α͡ケぺ⊥ べ∠ョヱ∠ ぴ
Ι
z ま͡ ヴ͡ボΒ͡プ∇ヲゎ∠ ゅ∠ョヱ∠ ろ ⊥ ∇バト∠ わ∠ ∇シや ゅ∠ョ ウ ∠ ⇒∠ヤ∇タΗ ͡やΙ z ま͡ ギ⊥ Α͡ケぺ⊥
びょ
⊥ Β͡ルぺ⊥ ヮ͡ ∇Βャ∠ま͡ヱ∠ ろ⊥ ∇ヤミz ヲ∠ ゎ∠ ヮ͡ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャゅ͡よ
(I wish not , in cont radict ion t o you, t o do t hat which I forbid you. I only desire reform t o t he
best of my power. And my guidance cannot come except from Allah, in Him I t rust and unt o
Him I repent ) (11:88).
Therefore, enj oining right eousness and performing right eousness are bot h required. Neit her
cat egory is rendered not necessary by t he pract ice of t he ot her, according t o t he most correct
view of t he scholars among t he Salaf (predecessors) and t he Khalaf.
Imam Ahmad report ed t hat Abu Wa'il said, "While I was riding behind Usamah, he was asked,
` Why not advise ` Ut hman' He said, ` Do you t hink t hat if I advise him I should allow you t o hear
it I advise him in secret , and I will not st art somet hing t hat I would hat e t o be t he first t o st art .
I will not say t o a man, ` You are t he best man,' even if he was my leader, aft er what I heard
from t he Messenger of Allah .' They said, ` What did he say' He said, ` I heard him say,
This Hadit h was also recorded by Al-Bukhari and Muslim. eAlso, Ibrahim An-Nakha` i said, "I
hesit at e in advising people because of t hree Ayat :
び∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ∇ヲジ
∠ レ∠ゎヱ∠ ゲあ ら͡ ∇ャゅ͡よ サ
∠ ゅzレャや ラ
∠ ヱ⊥ゲョ⊥ ∇ほゎ∠ ぺ∠ぴ
(Enj oin you Al-Birr on t he people and you forget (t o pract ise it ) yourselves).
-ラ
∠ ヲ⊥ヤバ∠ ∇ヘゎ∠ Ι
∠ ゅ∠ョ ラ ∠ ヲ⊥ャヲ⊥ボゎ∠ ユ∠ ャ͡ ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びラ ∠ ヲ⊥ヤバ∠ ∇ヘゎ∠ Ι
∠ ゅ∠ョ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺ ヮ͡ ヤzャや ギ∠ レ͡ハ ゅ⇔わ∇ボョ∠ ゲ∠ ら⊥ ミ∠
(O you who believe! Why do you say t hat which you do not do Most hat eful it is t o Allah t hat
you say t hat which you do not do) (61:2-3).''
∇ラま͡ ヮ⊥ ∇レハ
∠ ∇ユム⊥ ⇒∠ヰ∇ルぺ∠ べ∠ョ ヴ∠ャま͡ ∇ユム⊥ ヘ∠ ャ͡ゅ∠カぺ⊥ ∇ラぺ∠ ギ⊥ Α͡ケぺ⊥ べ∠ョヱ∠ ぴ
Ι
z ま͡ ヴ͡ボΒ͡プ∇ヲゎ∠ ゅ∠ョヱ∠ ろ ⊥ ∇バト∠ わ∠ ∇シや ゅ∠ョ ウ ∠ ⇒∠ヤ∇タΗ ͡やΙ z ま͡ ギ⊥ Α͡ケぺ⊥
びょ
⊥ Β͡ルぺ⊥ ヮ͡ ∇Βャ∠ま͡ヱ∠ ろ⊥ ∇ヤミz ヲ∠ ゎ∠ ヮ͡ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャゅ͡よ
(I wish not , in cont radict ion t o you, t o do t hat which I forbid you. I only desire reform t o t he
best of my power. And my guidance cannot come except from Allah, in Him I t rust and unt o
Him I repent ) (11:88).
Ι
z ま͡ ∀りゲ∠ Β͡らム∠ ャ∠ ゅ∠ヰルz ま͡ヱ∠ り͡ ヲ∠ヤダ
z ャや∠ヱ ゲ͡ ∇らダ z ャゅ͡よ ∇やヲ⊥レΒ͡バわ∠ ∇シや∠ヱぴ
∇ユヰ͡ よあ ケ∠ やヲ⊥ボ⇒∠ヤョぁ ユ⊥ヰルz ぺ∠ ラ
∠ ヲぁレヌ⊥ Α∠ リ
∠ Α͡グャzや - リ
∠ Β͡バゼ
͡ ⇒∠ガ∇ャや ヴ∠ヤハ ∠
びラ ∠ ヲ⊥バィ
͡ ケ∠ ヮ͡ ∇Βャ∠ま͡ ∇ユヰ⊥ ルz ぺ∠ヱ∠
(45. And seek help in pat ience and As-Salat (t he prayer) and t ruly, it is ext remely heavy and
hard except for Al-Khashi` in.) (46 (They are t hose) who are cert ain t hat t hey are going t o meet
t heir Lord, and t hat unt o Him t hey are going t o ret urn.)
びり͡ ヲ∠ヤダ
z ャやヱぴ
(And As-Salah (t he prayer).)
The prayer is one of t he best means of assist ance for firmly adhering t o Allah's orders, j ust as
Allah said;
ラz ま͡ り∠ ヲ∠ヤダ
z ャや ユ͡ ホ͡ ぺ∠ヱ∠ ょ ͡ ⇒∠わム͡ ∇ャや リ
∠ ョ͡ マ ∠ ∇Βャ∠ま͡ ヴ
∠ェ
͡ ∇ヱぺ⊥ ゅ∠ョ モ⊥ ∇ゎやぴ
ヮ͡ ヤzャや ゲ⊥ ∇ミグ͡ ャ∠ヱ∠ ゲ͡ ム∠ ∇レヨ⊥ ∇ャや∠ヱ ¬͡ べ∠ゼ∇エヘ∠ ∇ャや リ͡ハ ∠ ヴ∠ヰ∇レゎ∠ り∠ ヲ∠ヤダ
z ャや
びゲ⊥ ら∠ ∇ミぺ∠
(Recit e (O Muhammad ) what has been revealed t o you of t he Book (t he Qur'an), and perform
As-Salah. Verily, As-Salah (t he prayer) prevent s from Al-Fahsha' (i.e. great sins of every kind),
and Al-Munkar and t he remembrance of (praising) of (you by) Allah is great er indeed) (29:45).
ヴ
∠ ワ͡ ヴ͡わャzゅ͡よ ∇ノプ∠ ∇キや る⊥ ∠ゃΒあ ジ
z ャや Ι ∠ ヱ∠ る⊥ レ∠ ジ∠エ ∠ ∇ャや ン͡ヲ∠わ∇ジ∠ゎ Ι
∠ ヱ∠ ぴ
ヴ
x ャ͡ヱ∠ ヮ⊥ ルz ほ∠ミ∠ ∀り∠ヱや∠ギ∠ハ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠ マ ∠ レ∠ ∇Βよ∠ ン͡グャzや や∠クみ͡プ∠ リ⊥ジ∠ ∇ェぺ∠
べ∠ワゅzボヤ∠Α⊥ ゅ∠ョ∠ヱ ∇やヱ⊥ゲら∠ タ∠ リ ∠ Α͡グャzや Ι z ま͡ ゅ∠ワゅzボヤ∠Α⊥ ゅ∠ョヱ∠ - ∀ユΒ͡ヨェ ∠
び ユ∃ Β͡ヌハ
∠ ナあェ∠ ヱ⊥ク Ι z ま͡
(The good deed and t he evil deed cannot be equal. Repel (t he evil) wit h one which is bet t er
t hen verily he, bet ween whom and you t here was enmit y, (will become) as t hough he was a
close friend. But none is grant ed it (t he above qualit y) except t hose who are pat ient and
none is grant ed it except t he owner of t he great port ion (of happiness in t he Hereaft er and) in
t his world.) (41:34-35) meaning, t his advice is only implement ed by t hose who are pat ient and
t he fort unat e. In any case, Allah's st at ement here means, prayer is ` heavy and burdensome',
びリ
∠ Β͡バゼ
͡ ⇒∠ガ∇ャや ヴ∠ヤハ
∠ Ι
z ま͡ぴ
(except for Al-Khashi` in.)
Ibn Abi Talhah report ed t hat Ibn ` Abbas comment ed on t his Ayah, "They (Al-Khashi` in) are
t hose who believe in what Allah has revealed.''
Allah's st at ement ,
やヲ⊥ボ⇒∠ヤョぁ ユ⊥ヰルz ぺ∠ ラ
∠ ヲぁレヌ
⊥ Α∠ リ
∠ Α͡グャzゅ∠レΒ͡バゼ
͡ ⇒∠ガ∇ャや ヴ∠ヤハ
∠ Ι z ま͡ぴ
び∇ユヰ͡ よあ ケ∠
(except for Al-Khashi` in. (They are t hose) who are cert ain (Yazunnuna) t hat t hey are going t o
meet t heir Lord,) meaning, t hey know t hat t hey will be gat hered and face t heir Lord on t he
Day of Resurrect ion,
びラ
∠ ヲ⊥バィ
͡ ケ∠ ヮ͡ ∇Βャ∠ま͡ ∇ユヰ⊥ ルz ぺ∠ヱ∠ ぴ
(and t hat unt o Him t hey are going t o ret urn.) meaning, t heir affairs are all subj ect t o His will
and He j ust ly decides what He wills. Since t hey are cert ain t hat t hey will be ret urned t o Allah
and be reckoned, it is easy for t hem t o perform t he act s of obedience and refrain from t he
prohibit ions. Ibn Jarir comment ed on Allah's st at ement ;
Ibn Jarir said; "The Arabs call cert aint y as well as doubt , Zann. There are similar inst ances in
t he Arabic language where a subj ect as well as it s opposit e share t he same name. For inst ance,
Allah said,
It is recorded in t he Sahih t hat on t he Day of Resurrect ion, Allah will say t o a servant , "Have I
not allowed you t o marry, honored you, made t he horses and camels subservient t o you and
allowed you t o become a chief and a mast er'' He will say, "Yes.'' Allah will say, "Did you have
Zann (t hink) t hat you will meet Me'' He will say, "No.'' Allah will say, "This Day, I will forget you,
j ust as you forgot Me.'' If Allah wills, we will furt her elaborat e on t his subj ect when we explain
Allah's st at ement ,
び∇ユヰ⊥ Β∠ ジ
͡ レ∠ プ∠ ヮ∠ ヤzャや ∇やヲ⊥ジル∠ ぴ
(They have forgot t en Allah, so He has forgot t en t hem) (9:67).
ろ
⊥ ∇ヨバ∠ ∇ルぺ∠ ヴ͡わャzや ヴ͡わヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや モ ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レら∠ ⇒∠Αぴ
びリ∠ Β͡ヨヤ∠⇒∠バ∇ャや ヴ∠ヤハ
∠ ∇ユム⊥ わ⊥ ∇ヤzツプ∠ ヴあル∠ぺ∠ヱ ∇ユム⊥ ∇Βヤ∠ハ
∠
(47. O Children of Israel! Remember My favor which I best owed upon you and t hat I preferred
you over t he ` Alamin (nat ions))
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ヴ∠ヤハ
∠ ユ∃ ∇ヤハ
͡ ヴ∠ヤハ
∠ ∇ユヰ⊥ ⇒∠ル∇ゲわ∠ ∇カや ギ͡ ボ∠ ャ∠ヱ∠ ぴ
(And We chose t hem (t he Children of Israel) over t he ` Alamin, (nat ions) wit h knowledge.)
(44:32) and,
ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや ュ͡ ∇ヲボ∠ ⇒∠Α ヮ͡ ョ͡ ∇ヲボ∠ ャ͡ ヴ∠シヲ⊥ョ メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
ゅ⇔ミヲ⊥ヤョぁ ∇ユム⊥ ヤ∠バ∠ ィ ∠ ヱ∠ ¬∠ べ∠Βら͡ ∇ルぺ∠ ∇ユム⊥ Β͡プ モ ∠ バ∠ ィ
∠ ∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ ∠
びリ∠ Β͡ヨヤ∠⇒∠バ∇ャや リあョ や⇔ギ∠ェぺ∠ れ ͡ ∇ぽΑ⊥ ∇ユャ∠ ゅzョ ∇ユム⊥ ⇒∠ゎや∠¬ヱ∠
(And (remember) when Musa (Moses) said t o his people: "O my people! Remember t he favor of
Allah t o you: when He made Prophet s among you, made you kings, honored you above t he
` Alamin (nat ions).'') (5:20).
Abu Ja` far Ar-Razi report ed t hat Ar-Rabi` bin Anas said t hat Abu Al-` Aliyah said t hat Allah's
st at ement ,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ヴ∠ヤハ
∠ ∇ユム⊥ わ⊥ ∇ヤzツプ∠ ヴあル∠ぺ∠ヱぴ
(and t hat I preferred you over t he ` Alamin) means, "The kingship, Messengers and Books t hat
were grant ed t o t hem, inst ead of grant ing such t o t he ot her kingdoms t hat exist ed during t heir
t ime, for every period t here is a nat ion.'' It was also report ed t hat Muj ahid, Ar-Rabi` bin Anas,
Qat adah and Isma` il bin Abi Khalid said similarly.
The Ummah of Muhammad is Better than the Children of Israel
This is t he only way t he Ayah can be underst ood, because t his Ummah is bet t er t han t heirs, as
Allah said;
Also, t he Musnad and Sunan Collect ions of Hadit h recorded t hat Mu` awiyah bin Haydah Al-
Qushayri said t hat t he Messenger of Allah said,
There are many Hadit hs on t his subj ect , and t hey will be ment ioned when we discuss Allah's
st at ement ,
びサ
͡ ゅzレヤ͡ャ ∇ろィ
∠ ゲ͡ ∇カぺ⊥ る∃ ョz ぺ⊥ ゲ∠ ∇Βカ
∠ ∇ユわ⊥ レ⊥ミぴ
(You are t he best of peoples ever raised up for mankind) (3:110).
Ι
∠ ヱ∠ ゅ⇔ゃ∇Βセ
∠ ザ
∃ ∇ヘルz リ∠ハ ∀ザ∇ヘ∠ル ン͡ゴ∇イゎ∠ Ι z ゅ⇔ョ∇ヲΑ∠ ∇やヲ⊥ボゎz や∠ヱぴ
∇ユワ⊥ Ι
∠ ヱ∠ ∀メ∇ギ∠ハ ゅ∠ヰ∇レョ͡ グ⊥ カ
∠ ∇ぽΑ⊥ Ι
∠ ヱ∠ ∀る∠バ⇒∠ヘ∠セ ゅ∠ヰ∇レョ͡ モ
⊥ ら∠ ∇ボΑ⊥
びラ∠ ヱ⊥ゲダ ∠ レ⊥Α
(48. And fear a Day (of Judgement ) when a person shall not avail anot her, nor will int ercession
be accept ed from him, nor will compensat ion be t aken from him, nor will t hey be helped.)
Aft er Allah reminded t he Children of Israel of t he favors t hat He has grant ed t hem, He warned
t hem about t he durat ion of t he t orment which He will punish t hem wit h on t he Day of
Resurrect ion. He said,
びゅ⇔ゃ∇Βセ
∠ ザ
∃ ∇ヘルz リ∠ハ ∀ザ∇ヘ∠ル ン͡ゴ∇イゎ∠ Ι
zぴ
(When a person shall not avail anot her) meaning, on t hat Day, no person shall be of any help t o
anot her. Similarly, Allah said,
This indeed should serve as a great warning t hat bot h t he fat her and t he son will not be of help
t o each ot her on t hat Day.
びリ
∠ Β͡バヘ͡ ⇒zゼャや る⊥ バ∠ ⇒∠ヘセ
∠ ∇ユヰ⊥ バ⊥ ヘ∠ レ∠ゎ ゅ∠ヨプ∠ ぴ
(So no int ercession of int ercessors will be of any use t o t hem) (74:48) and described t he people
of t he Fire saying,
び ユ∃ Β͡ヨェ
∠ ペ
∃ Α͡ギタ
∠ Ι
∠ ヱ∠ - リ
∠ Β͡バヘ͡ ⇒∠セ リ͡ョ ゅ∠レ∠ャ ゅ∠ヨプ∠ ぴ
(Now we have no int ercessors. Nor a close friend (t o help us)) (26:100-101).
び∀メ∇ギ∠ハ ゅ∠ヰ∇レョ͡ グ⊥ カ
∠ ∇ぽΑ⊥ Ι
∠ ヱ∠ ぴ
(nor will compensat ion be t aken from him) means, t hat Allah does not accept t he disbelievers
t o ransom t hemselves. Similarly, Allah said,
∇リョ͡ モ
∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ゎゅ∠ョヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや ラ
z ま͡ぴ
びヮ͡ よ͡ ン∠ギわ∠ ∇プや ヲ͡ ャ∠ヱ∠ ゅ⇔らワ∠ ク∠ チ
͡ ∇ケΙ
x や ¬⊥ ∇モあョ ユ͡ワギ͡ ェ
∠ ぺ∠
(Verily, t hose who disbelieved, and died while t hey were disbelievers, t he (whole) eart h full of
gold will not be accept ed from anyone of t hem even if t hey offered it as a ransom) (3:91)
∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや リ
∠ ョ͡ Ι
∠ ヱ∠ る∀ Α∠ ∇ギプ͡ ∇ユム⊥ レ͡ョ グ⊥ カ
∠ ∇ぽΑ⊥ Ι
∠ ュ∠ ∇ヲΒ∠ ∇ャゅ∠プぴ
び∇ユム⊥ ⇒∠ャ∇ヲョ∠ ヴ
∠ ワ͡ ケ⊥ ゅzレャや ユ⊥ ミ⊥ や∠ヱ∇ほョ∠
(So t his Day no ransom shall be t aken from you (hypocrit es), nor of t hose who disbelieved. Your
abode is t he Fire. That is your Mawla (friend proper place)) (57:15).
Allah st at ed t hat if t he people do not believe in His Messenger and follow what He sent him
wit h, t hen when t hey meet Him on t he Day of Resurrect ion, aft er remaining on t he pat h of
disbelief, t heir family lineage and/ or t he int ercession of t heir mast ers will not help t hem at
all. It will not be accept ed of t hem, even if t hey paid t he eart h's fill of gold as ransom.
Similarly, Allah said,
Ι
∠ ヱ∠ ∀るヤzカ
⊥ Ι
∠ ヱ∠ ヮ͡ Β͡プ ∀ノ∇Β∠よ Ι
z ∀ュ∇ヲ∠Α ヴ
∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ モ
͡ ∇らホ∠ リあョぴ
び∀る∠バ⇒∠ヘ∠セ
(Before a Day comes when t here will be no bargaining, nor friendship, nor int ercession) (2:254)
and,
び∀モ⇒∠ヤ͡カ Ι
∠ ヱ∠ ヮ͡ Β͡プ ∀ノ∇Β∠よ Ι
zぴ
(On which t here will be neit her mut ual bargaining nor befriending) (19:31). Allah's st at ement
next ,
びラ
∠ ヱ⊥ゲダ
∠ レ⊥Α ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(nor will t hey be helped.) means, "no person shall get angry - or anxious - on t heir behalf and
offer t hem any help, or t ry t o save t hem from Allah's punishment .'' As st at ed earlier on t hat
Day, neit her t he relat ive, nor persons of aut horit y will feel pit y for t he disbelievers, nor will
any ransom be accept ed for t hem. Consequent ly, t hey will receive no help from ot hers and
t hey will be helpless t hemsleves. Allah said,
びヮ͡ ∇Βヤ∠ハ
∠ ケ⊥ ゅ∠イΑ⊥ Ι
∠ ヱ∠ ゲ⊥ Β͡ ∇イΑ⊥ ヲ∠ ワ⊥ ヱ∠ ぴ
(While He (Allah) grant s refuge (or prot ect ion), but none grant s refuge from Him) (23:88)
ヮ⊥ ホ∠ ゅ∠をヱ∠ ペ
⊥ を͡ ヲ⊥Α Ι
∠ ヱ∠ - ギ∀ ェ
∠ ぺ∠ ヮ⊥ よ∠ や∠グハ
∠ ゆ
⊥ あグバ∠ Α⊥ Ι
z グ∃ ゃ͡ ョ∠ ∇ヲΒ∠ プ∠ ぴ
び ギ∀ ェ
∠ ぺ∠
(So on t hat Day none will punish as He will punish. And none will bind (t he wicked, disbelievers
and polyt heist s) as He will bind) (89:25-26)
ラ
∠ ヲ⊥ヨヤ͡∇ジわ∠ ∇ジョ⊥ ュ∠ ∇ヲΒ∠ ∇ャや ユ⊥ ワ⊥ ∇モよ∠ - ラ
∠ ヱ⊥ゲダ
∠ ⇒∠レゎ∠ Ι
∠ ∇ユム⊥ ャ∠ ゅ∠ョぴ
び
("What is t he mat t er wit h you Why do you not help one anot her (as you used t o do in t he
world)'' Nay, but t hat Day t hey shall surrender) (37:25-26) and,
ゅ⇔ルゅ∠よ∇ゲホ⊥ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ∇やヱ⊥グガ
∠ ゎz や リ
∠ Α͡グャzや ユ⊥ ワ⊥ ゲ∠ ダ
∠ ル∠ Ι
∠ ∇ヲヤ∠プ∠ ぴ
び∇ユヰ⊥ ∇レハ
∠ ∇やヲぁヤッ ∠ ∇モよ∠ る∠ ヰ∠ ャ͡や∠¬
(Then why did t hose whom t hey had t aken for alihah (gods) besides Allah, as a way of approach
(t o Allah) not help t hem Nay, but t hey vanished complet ely from t hem) (46:28).
Also, Ad-Dahhak said t hat Ibn ` Abbas said t hat Allah's st at ement ,
びラ
∠ ヱ⊥ゲダ
∠ ⇒∠レゎ∠ Ι
∠ ∇ユム⊥ ャ∠ ゅ∠ョぴ
("What is t he mat t er wit h you Why do you not help one anot her'') (37:25) means, "This Day, you
shall not have a refuge from Us. Not t his Day.'' Ibn Jarir said t hat Allah's st at ement ,
びラ
∠ ヱ⊥ゲダ
∠ レ⊥Α ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(nor will t hey be helped.) meaning, on t hat Day, t hey shall neit her be helped by any helper,
nor shall anyone int ercede on t heir behalf. No repeal or ransom will be accept ed for t hem, all
court esy t owards t hem will have ceased, along wit h any helpful int ercession. No t ype of help or
cooperat ion will be available for t hem on t hat Day. The j udgment will, on t hat Day, be up t o
t he Most Great , t he Most Just , against whom no int ercessor or helper can ever assist . He will
t hen award t he evil deed it s kind and will mult iply t he good deeds. This is similar t o Allah's
st at ement ,
-ラ
∠ ヱ⊥ゲダ
∠ ⇒∠レゎ∠ Ι
∠ ∇ユム⊥ ャ∠ ゅ∠ョ - ラ
∠ ヲ⊥ャヲ⊥ゃ∇ジョz ∇ユヰ⊥ ルz ま͡ ∇ユワ⊥ ヲ⊥ヘホ͡ ヱ∠ ぴ
びラ∠ ヲ⊥ヨヤ͡∇ジわ∠ ∇ジョ⊥ ュ∠ ∇ヲΒ∠ ∇ャや ユ⊥ ワ⊥ ∇モよ∠
(But st op t hem, verily, t hey are t o be quest ioned. "What is t he mat t er wit h you Why do you not
help one anot her'' Nay, but t hat Day t hey shall surrender) (37:24-26).
The Children of Israel were saved from Pharaoh and His Army Who
drowned
Allah said t o t he Children of Israel, "Remember My favor on you
The t orment here refers t o killing t he male infant s. In Surat Ibrahim (14) t his meaning is clearly
ment ioned,
∇ユミ⊥ ¬∠ べ∠レ∇よぺ∠ ラ
∠ ヲ⊥エよあ グ∠ Α⊥ ヱ∠ ͡ゆや∠グ∠バ∇ャや ¬∠ ヲ⊥シ ∇ユム⊥ ル∠ ヲ⊥ョヲ⊥ジΑ∠ ぴ
び∇ユミ⊥ ¬∠ べ∠ジル͡ ラ
∠ ヲ⊥Β∇エわ∠ ∇ジΑ∠ ヱ∠
(Who were afflict ing you wit h horrible t orment , and were slaught ering your sons and let t ing
your women live.) (14:6).
We will explain t his Ayah in t he beginning of Surat Al-Qasas (28), Allah willing, and our reliance
and t rust are wit h Him.
び∇ユム⊥ ル∠ ヲ⊥ョヲ⊥ジΑ∠ ぴ
(who were afflict ing you) is, "They humiliat ed you,'' as Abu ` Ubaydah st at ed. It was also said
t hat it means, "They used t o exaggerat e in t orment ing you'' according t o Al-Qurt ubi. As for
Allah saying,
び∇ユミ⊥ ¬∠ べ∠ジル͡ ラ
∠ ヲ⊥Β∇エわ∠ ∇ジΑ∠ ヱ∠ ∇ユミ⊥ ¬∠ べ∠レ∇よぺ∠ ∠ラヲ⊥エよあ ∠グΑ⊥ ぴ
(killing your sons and sparing your women) t hat explains His st at ement ,
びゆ
͡ や∠グバ∠ ∇ャや ¬∠ ヲ⊥シ ∇ユム⊥ ル∠ ヲ⊥ョヲ⊥ジΑ∠ ぴ
(who were afflict ing you wit h horrible t orment ) t hen it explains t he meaning of t he favor He
gave t hem, as ment ioned in His st at ement ,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ろ
⊥ ∇ヨバ∠ ∇ルぺ∠ ヴ͡わャzや ヶ
∠ わ͡ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クやぴ
(Remember My favor which I best owed upon you). As for what Allah said in Surat Ibrahim,
∇ユミ⊥ ¬∠ べ∠レ∇よぺ∠ ラ
∠ ヲ⊥エよあ グ∠ Α⊥ ヱ∠ ͡ゆや∠グ∠バ∇ャや ¬∠ ヲ⊥シ ∇ユム⊥ ル∠ ヲ⊥ョヲ⊥ジΑ∠ ぴ
び∇ユミ⊥ ¬∠ べ∠ジル͡ ラ
∠ ヲ⊥Β∇エわ∠ ∇ジΑ∠ ヱ∠
(Who were afflict ing you wit h horrible t orment , and were slaught ering your sons and let t ing
your women live.) (14:6)
So Allah ment ioned saving t heir children from being slaught ered in order t o remind t hem of t he
many favors t hat He grant ed t hem.
We should st at e here t hat ` Pharaoh' (Fir` awn) is a t it le t hat was given t o every disbelieving
king who ruled Egypt , whet her from t he ` Amaliq (Canaanit es) or ot herwise, j ust as Caesar
(Qaysar) is t he t it le of t he disbelieving kings who ruled Rome and Damascus. Also, Khosrau
(Kisra) is t he t it le of t he kings who ruled Persia, while Tubb` a is t he t it le of t he kings of
Yemen, and t he kings of Abyssinia (Et hiopia) were called Negus (An-Naj ashi).
Allah said,
Ibn Jarir comment ed t hat t his part of t he Ayah means, "Our saving your fat hers from t he
t orment t hat t hey suffered by t he hand of Pharaoh, is a great blessing from your Lord.'' We
should ment ion t hat in t he blessing t here a is t est , t he same as wit h hardship, for Allah said,
びラ
∠ ヲ⊥バィ
͡ ∇ゲΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ れ
͡ ゅ∠ゃΒあ ジ
z ャや∠ヱ ろ
͡ ⇒∠レジ
∠エ
∠ ∇ャゅ͡よ ∇ユヰ⊥ ⇒∠ル∇ヲヤ∠よ∠ ヱ∠ ぴ
(And We t ried t hem wit h good (blessings) and evil (calamit ies) in order t hat t hey might t urn (t o
obey Allah.)) (7:168).
び∇ユム⊥ ⇒∠レ∇Β∠イル∠ほ∠プぴ
(And saved you) meaning, "We saved you from t hem, drowning t hem while you wat ched,
bringing relief t o your heart s and humiliat ion t o your enemy.''
«ユ⊥ム∇レョ͡ ヴ∠シヲ⊥ヨよ͡ ペ
ぁェ∠ ぺ∠ ゅ∠ル∠ぺ»
(I have more right t o Musa t han you have.)
So t he Messenger of Allah fast ed t hat day and ordered t hat it be fast ed. This Hadit h was
collect ed by Al-Bukhari, Muslim, An-Nasa'i and Ibn Maj ah.
It was said t hat t hese days were during t he mont h of Dhul-Qa` dah plus t he first t en days in
Dhul-Hij j ah, aft er t he Children of Israel were delivered from Fir` awn and t hey safely crossed
t he sea. Allah's st at ement ,
びょ
∠ ⇒∠わム͡ ∇ャや ヴ∠シヲ⊥ョ ゅ∠レ∇Β∠ゎや∠¬ ∇クま͡ヱ∠ ぴ
(And (remember) when We gave Musa t he Script ure) means, t he Tawrah,
び͡ラゅ∠ホ∇ゲヘ⊥ ∇ャや∠ヱぴ
(And t he crit erion) t hat is t hat which different iat es bet ween t rut h and falsehood, guidance and
deviat ion.
びラ
∠ ヱ⊥ギわ∠ ∇ヰゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ぴ
(So t hat you may be guided aright ), aft er escaping t he sea, as anot her Ayah in Surat Al-A` raf
clearly st at ed,
∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇ユわ⊥ ∇ヨヤ∠ニ
∠ ∇ユム⊥ ルz ま͡ ュ͡ ∇ヲボ∠ ⇒∠Α ヮ͡ ョ͡ ∇ヲボ∠ ャ͡ ヴ∠シヲョ⊥ メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
び∇やヲ⊥ヤわ⊥ ∇ホゅ∠プ ∇ユム⊥ も͡ ケ͡ ゅ∠よ ヴ∠ャま͡ ∇やヲ⊥よヲ⊥わプ∠ モ ∠ ∇イバ͡ ∇ャや ユ⊥ ミ⊥ ク͡ ゅ∠ガゎあ ゅ͡よ
(54. And (remember) when Musa said t o his people: "O my people! Verily, you have wronged
yourselves by worshipping t he calf. So t urn in repent ance t o your Creat or and kill yourselves
(t he innocent kill t he wrongdoers among you), t hat will be bet t er for you wit h your Creat or.''
Then He accept ed your repent ance. Truly, He is t he One Who accept s repent ance, t he Most
Merciful.)
∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇ユわ⊥ ∇ヨヤ∠ニ
∠ ∇ユム⊥ ルz ま͡ ュ͡ ∇ヲボ∠ ⇒∠Α ヮ͡ ョ͡ ∇ヲボ∠ ャ͡ ヴ∠シヲ⊥ョ メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
びモ
∠ ∇イバ͡ ∇ャや ユ⊥ ミ⊥ ク͡ ゅ∠ガゎあ ゅ͡よ
(And (remember) when Musa said t o his people: "O my people! Verily, you have wronged
yourselves by worshipping t he calf...), Al-Hasan Al-Basri said, "When t heir heart s t hought of
worshipping t he calf,
∇やヲ⊥ャゅ∠ホ ∇やヲぁヤッ
∠ ∇ギホ∠ ∇ユヰ⊥ ルz ぺ∠ ∇や∇ヱぺ∠ケ∠ ヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠ ヴ∠プ テ ∠ ボ͡ シ
⊥ ゅzヨャ∠ヱ∠ ぴ
びゅ∠レ∠ャ ∇ゲヘ͡ ∇ピΑ∠ ヱ∠ ゅ∠レよぁ ケ∠ ゅ∠レ∇ヨェ
∠ ∇ゲΑ∠ ∇ユャz リ͡ゃャ∠
(And when t hey regret t ed and saw t hat t hey had gone ast ray, t hey (repent ed and) said: "If our
Lord does not have mercy upon us and forgive us'') (7:149). This is when Musa said t o t hem,
びモ
∠ ∇イバ͡ ∇ャや ユ⊥ ミ⊥ ク͡ ゅ∠ガゎあ ゅ͡よ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇ユわ⊥ ∇ヨヤ∠ニ
∠ ∇ユム⊥ ルz ま͡ ュ͡ ∇ヲボ∠ ⇒∠Αぴ
(O my people! Verily, you have wronged yourselves by worshipping t he calf...).'' Abu ` Al-
` Aliyah, Sa` id bin Jubayr and Ar-Rabi` bin Anas comment ed on,
An-Nasa'i, Ibn Jarir and Ibn Abi Hat im recorded Ibn ` Abbas saying, "Allah t old t he Children of
Israel t hat t heir repent ance would be t o slay by t he sword every person t hey meet , be he
fat her or son. They should not care whom t hey kill. Those were guilt y whom Musa and Harun
were not aware of t heir guilt , t hey admit t ed t heir sin and did as t hey were ordered. So Allah
forgave bot h t he killer and t he one killed.'' This is part of t he Hadit h about t he t rials t hat we
will ment ion in Surat Ta Ha, (20) Allah willing.
Ibn Jarir narrat ed t hat Ibn ` Abbas said, "Musa said t o his people,
Allah ordered Musa t o command his people t o kill each ot her. He ordered t hose who
worshipped t he calf t o sit down and t hose who did not worship t he calf t o st and holding knives
in t heir hands. When t hey st art ed killing t hem, a great darkness suddenly overcame t hem.
Aft er t he darkness lift ed, t hey had killed sevent y t housand of t hem. Those who were killed
among t hem were forgiven, and t hose who remained alive were also forgiven.'' p
The Best among the Children of Israel ask to see Allah; their
subsequent Death and Resurrection
Allah said, ` Remember My favor on you for resurrect ing you aft er you were seized wit h
light ning when you asked t o see Me direct ly, which neit her you nor anyone else can bear or
at t ain.' This was said by Ibn Jurayj . Ibn ` Abbas said t hat t he Ayah
びラ
∠ ヱ⊥ゲヌ
⊥ レ∠ゎ ∇ユわ⊥ ル∠ぺヱ∠ ぴ
(While you were looking) means, "Some of t hem were st ruck wit h light ning while ot hers were
wat ching.'' Allah resurrect ed t hose, and st ruck t he ot hers wit h light ning. As-Suddi comment ed
on,
モ
∠ バ∠ プ∠ ゅ∠ヨよ͡ ゅ∠レム⊥ ヤ͡∇ヰゎ⊥ ぺ∠ ヴ
∠ ⇒zΑま͡ヱ∠ モ
⊥ ∇らホ∠ リあョ ユ⊥ヰわ∠ ∇ムヤ∠∇ワぺ∠ ろ
∠ ∇ゃセ͡ ∇ヲャ∠ぴ
びべzレ͡ョ ¬⊥ べ∠ヰヘ∠ ジ
ぁ ャや
(If it had been Your will, You could have dest royed t hem and me before; would You dest roy us
for t he deeds of t he foolish ones among us)' Allah revealed t o Musa t hat t hese sevent y men
were among t hose who worshipped t he calf. Aft erwards, Allah brought t hem back t o life one
man at a t ime, while t he rest of t hem were wat ching how Allah was bringing t hem back t o life.
That is why Allah's said,
びラ
∠ ヱ⊥ゲム⊥ ∇ゼゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ∇ユム⊥ ゎ͡ ∇ヲョ∠ ギ͡ ∇バよ∠ リあョ ユ⊥ム⇒∠レ∇んバ∠ よ∠ zユを⊥ ぴ
(Then We raised you up aft er your deat h, so t hat you might be grat eful.)''
Ar-Rabi` bin Anas said, "Deat h was t heir punishment , and t hey were resurrect ed aft er t hey died
so t hey could finish out t heir lives.'' Qat adah said similarly.
` Abdur-Rahman bin Zayd bin Aslam comment ed on t his Ayah, "Musa ret urned from meet ing
wit h his Lord carrying t he Tablet s on which He wrot e t he Tawrah. He found t hat t hey had
worshipped t he calf in his absence. Consequent ly, he commanded t hem t o kill t hemselves, and
t hey complied, and Allah forgave t hem. He said t o t hem, ` These Tablet s have Allah's Book,
cont aining what He commanded you and what He forbade for you.' They said, ` Should we
believe t his st at ement because you said it By Allah, we will not believe unt il we see Allah in
t he open, unt il He shows us Himself and says: This is My Book, t herefore, adhere t o it . Why
does He not t alk t o us as He t alked t o you, O, Musa''' Then he (` Abdur-Rahman bin Zayd) recit ed
Allah's st at ement ,
びり⇔ ゲ∠ ∇ヰィ
∠ ヮ∠ ヤzャや ン∠ゲル∠ ヴzわェ
∠ マ
∠ ャ∠ リ
∠ ョ͡ ∇ぽルぁ リ∠ャぴ
(We shall never believe in you unt il we see Allah plainly) and said, "So Allah's wrat h fell upon
t hem, a t hunderbolt st ruck t hem, and t hey all died. Then Allah brought t hem back t o life aft er
He killed t hem.'' Then he (` Abdur-Rahman) recit ed Allah's st at ement ,
びラ
∠ ヱ⊥ゲム⊥ ∇ゼゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ∇ユム⊥ ゎ͡ ∇ヲョ∠ ギ͡ ∇バよ∠ リあョ ユ⊥ム⇒∠レ∇んバ∠ よ∠ zユを⊥ ぴ
(Then We raised you up aft er your deat h, so t hat you might be grat eful), and said, "Musa said
t o t hem, ` Take t he Book of Allah.' They said, ` No.' He said, ` What is t he mat t er wit h you' They
said, ` The problem is t hat we died and came back t o life.' He said, ` Take t he Book of Allah.'
They said, ` No.' So Allah sent some angels who made t he mount ain t opple over t hem.''
This shows t hat t he Children of Israel were required t o fulfill t he commandment s aft er t hey
were brought back t o life. However, Al-Mawardy said t hat t here are t wo opinions about t his
mat t er. The first opinion is t hat since t he Children of Israel wit nessed t hese miracles, t hey
were compelled t o believe, so t hey did not have t o fulfill t he commandment s. The second
opinion st at es t hat t hey were required t o adhere t o t he commandment s, so t hat no responsible
adult is free of such responsibilit ies. Al-Qurt ubi said t hat t his is what is correct , because, he
said, alt hough t he Children of Israel wit nessed t hese t remendous calamit ies and incident s, t hat
did not mean t hat t hey were not responsible for fulfilling t he commandment s any more. Rat her
t hey are responsible for t hat , and t his is clear. Allah knows best .
リ
z ヨ∠ ∇ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ゅ∠レ∇ャゴ∠ ル∠ぺヱ∠ ュ∠ ゅ∠ヨピ∠ ∇ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ゅ∠レ∇ヤヤz∠ニ∠ヱぴ
ゅ∠ョヱ∠ ∇ユム⊥ ⇒∠レ∇ホコ∠ ケ∠ ゅ∠ョ ろ ͡ ⇒∠らΒあデ∠ リ͡ョ ∇やヲ⊥ヤミ⊥ ン∠ヲ∇ヤジ z ャや∠ヱ
びラ ∠ ヲ⊥ヨヤ͡∇ヌΑ∠ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ルゅ∠ミ リ͡ム⇒∠ャヱ∠ ゅ∠ルヲ⊥ヨヤ∠ニ
∠
(57. And We shaded you wit h clouds and sent down on you Al-Manna and t he quail, (saying):
"Eat of t he good lawful t hings We have provided for you,'' (but t hey rebelled). And t hey did not
wrong Us but t hey wronged t hemselves.)
` Ali bin Abi Talhah report ed t hat Ibn ` Abbas comment ed on Allah's st at ement ,
びリ
z ヨ∠ ∇ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ゅ∠レ∇ャゴ∠ ル∠ぺヱ∠ ぴ
And sent down on you Al-Manna, The manna used t o descend t o t hem t o t he t rees, and t hey
used t o eat what ever t hey wished of it . Also, Qat a0dah said, The manna, which was whit er
t han milk and sweet er t han honey, used t o rain down on t he Children of Israel, j ust as t he snow
falls, from dawn unt il sunrise. One of t hem would collect enough for t hat part icular day, for if
it remained more t han t hat , it would spoil. On t he sixt h day, Friday, one would collect enough
for t he sixt h and t he sevent h day, which was t he Sabbat h during which one would not leave
home t o seek his livelihood, or for anyt hing else. All t his occurred in t he wilderness. The t ype
of manna t hat we know provides sufficient food when eat en alone, because it is nut rit ious and
sweet . When manna is mixed wit h wat er, it becomes a sweet drink. It also changes composit ion
when mixed wit h ot her t ypes of food. However, t his is not t he only t ype. The evidence t o t his
fact is t hat Al-Bukha0ri narrat ed, t hat Sa 0d bin Zayd said t hat t he Messenger of Alla0h said,
This Hadit h was also collect ed by Imam Ahmad. The group of Hadit h compilers, wit h t he
except ion of Abu Dawud, also collect ed it , and At -Tirmidhi graded it Hasan Sahih. At -Tirmidhi
recorded Abu Hurayrah saying t hat t he Messenger of Allah said,
り⊥ ほ∠∇ヨム∠ ∇ャや∠ヱ ユあ ジ
ぁ ャや リ
∠ ョ͡ ∀¬ゅ∠ヘ͡セ ゅ∠ヰΒ͡プヱ∠ る͡ レzイ
∠ ∇ャや リ
∠ ョ͡ り⊥ ヲ∠ ∇イバ∠ ∇ャや»
«リ∇Βバ∠ ∇ヤャ͡ ∀¬ゅ∠ヘ͡セ ゅ∠ワぼ⊥ ゅ∠ョヱ∠ リ
あ ヨ∠ ∇ャや リ∠ ョ͡
(The ` Aj wah (pressed, dried dat e) is from Paradise and it cures poison, Al-Kam'ah (t ruffles) is a
form of manna, and it s liquid heals t he eye.'') At -Tirmidhi is t he only one of t hem who recorded
t his Hadit h.
As for t he quail (Salwa) in quest ion, ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said, "The
(Salwa) is a bird t hat looks like t he quail.'' This is t he same opinion report ed from Muj ahid, Ash-
Sha` bi, Ad-Dahhak, Al-Hasan, ` Ikrimah and Ar-Rabi` bin Anas, may Allah have mercy upon
t hem. Also, ` Ikrimah said t hat t he Salwa is a bird in Paradise about t he size of a sparrow.
Qat adah said "The Salwa is a bird t hat is similar t o a sparrow. During t hat t ime, an Israelit e
could cat ch as many quails as was sufficient for t hat part icular day, ot herwise t he meat would
spoil. On t he sixt h day, Friday, he would collect what is enough for t he sixt h and t he sevent h
day, t he Sabbat h, during which one was not allowed t o depart his home t o seek anyt hing.''
Allah said,
びラ
∠ ヲヨ⊥ ヤ͡∇ヌΑ∠ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ルゅ∠ミ リ͡ム⇒∠ャヱ∠ ゅ∠ルヲ⊥ヨヤ∠ニ
∠ ゅ∠ョヱ∠ ぴ
(And t hey did not wrong Us but t hey wronged t hemselves) means, ` We commanded t hem t o eat
from what We gave t hem, and t o perform t he act s of worship (but t hey rebelled).' This Ayah is
similar t o Allah's st at ement ,
Yet , t he Children of Israel rebelled, disbelieved and commit t ed inj ust ice against t hemselves,
even t hough t hey saw t he clear signs, t remendous miracles and ext raordinary event s.
ゑ
⊥ ∇Βェ ∠ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ヤム⊥ プ∠ る∠ Α∠ ∇ゲボ∠ ∇ャや ロ͡ グ͡ ⇒∠ワ ∇やヲ⊥ヤカ⊥ ∇キや ゅ∠レ∇ヤホ⊥ ∇クま͡ヱ∠ ぴ
∀るトz ͡ェ ∇やヲ⊥ャヲ⊥ホヱ∠ や⇔ギイ zシ ⊥ ゆ ∠ ゅ∠ら∇ャや ∇やヲ⊥ヤカ ⊥ ∇キや∠ヱ や⇔ギビ∠ ケ∠ ∇ユわ⊥ ∇ゃセ ͡
メ
∠ ギz ら∠ プ∠ - リ ∠ Β͡レジ͡ ∇エヨ⊥ ∇ャや ギ⊥ Α͡ゴレ∠ シ
∠ ヱ∠ ∇ユム⊥ ⇒∠Β⇒∠トカ ∠ ∇ユム⊥ ャ∠ ∇ゲヘ͡ ∇ピルz
ゅ∠レ∇ャゴ∠ ル∠ほプ∠ ∇ユヰ⊥ ャ∠ モ∠ Β͡ホ ヵ͡グャzや ゲ∠ ∇Βビ ∠ Ι ⇔ ∇ヲホ∠ ∇やヲ⊥ヨヤ∠ニ
∠ リ ∠ Α͡グャzや
∇やヲ⊥ルゅミ∠ ゅ∠ヨよ͡ ͡¬べ∠ヨジ z ャや リ ∠ ョあ や⇔ゴ∇ィケ͡ ∇やヲ⊥ヨヤ∠ニ ∠ リ ∠ Α͡グャzや ヴ∠ヤハ ∠
びラ ∠ ヲ⊥ボジ ⊥ ∇ヘΑ∠
(58. And (remember) when We said: "Ent er t his t own (Jerusalem) and eat bount ifully t herein
wit h pleasure and delight wherever you wish, and ent er t he gat e in prost rat ion (or bowing wit h
humilit y) and say: ` Forgive us,' and We shall forgive you your sins and shall increase (reward)
for t he good-doers.'') (59. But t hose who did wrong changed t he word from t hat which had been
t old t o t hem for anot her, so We sent upon t he wrongdoers Rij z (a punishment ) from t he heaven
because of t heir rebellion.)
However, some scholars said t hat t he holy land is Jericho, (Ariha') and t his opinion was
ment ioned from Ibn ` Abbas and ` Abdur-Rahman bin Zayd.
Aft er t he years of wandering ended fort y years lat er, in t he company of Yuwsha` (Joshua) bin
Nun, Allah allowed t he Children of Israel t o conquer t he holy land on t he eve of a Friday. On
t hat day, t he sun was kept from set t ing for a lit t le more t ime, unt il vict ory was achieved.
When t he Children of Israel conquered t he holy land, t hey were commanded t o ent er it s gat e
while,
びや⇔ギイ
zシ⊥ぴ
(prost rat ing) in appreciat ion t o Allah for making t hem vict orious, t riumphant , ret urning t hem
t o t heir land and saving t hem from being lost and wandering. Al-` Awfi said t hat Ibn ` Abbas said
t hat ,
びや⇔ギイ
zシ⊥ ゆ
∠ ゅ∠ら∇ャや ∇やヲ⊥ヤカ
⊥ ∇キや∠ヱぴ
(and ent er t he gat e Suj j adan) means, "While bowing''. Ibn Jarir report ed Ibn ` Abbas saying,
びや⇔ギイ
zシ⊥ ゆ
∠ ゅ∠ら∇ャや ∇やヲ⊥ヤカ
⊥ ∇キや∠ヱぴ
(and ent er t he gat e in prost rat ion) means, "Through a small door while bowing.'' Al-Hakim
narrat ed it , and Ibn Abi Hat im added, "And t hey went t hrough t he door backwards!'' Al-Hasan
Al-Basri said t hat t hey were ordered t o prost rat e on t heir faces when t hey ent ered t he cit y, but
Ar-Razi discount ed t his explanat ion. It was also said t hat t he Suj ud ment ioned here means,
` submissiveness', for act ually ent ering while prost rat ing is not possible.
Khasif said t hat ` Ikrimah said t hat Ibn ` Abbas said, "The door ment ioned here was facing t he
Qiblah.'' Ibn ` Abbas, Muj ahid, As-Suddi, Qat adah and Ad-Dahhak said t hat t he door is t he door
of Hit t ah in Iylya', which is Jerusalem. Ar-Razi also report ed t hat some of t hem said t hat it was
a door in t he direct ion of t he Qiblah''. Khasif said t hat ` Ikrimah said t hat Ibn ` Abbas said t hat
t he Children of Israel ent ered t he door sideways. As-Suddi said t hat Abu Sa` id Al-Azdy said t hat
Abu Al-Kanud said t hat ` Abdullah bin Mas` ud said t hat t hey were commanded t o, u
びや⇔ギイ
zシ⊥ ゆ
∠ ゅ∠ら∇ャや ∇やヲ⊥ヤカ
⊥ ∇キや∠ヱぴ
(ent er t he gat e in prost rat ion (or bowing wit h humilit y)) but inst ead, t hey ent ered while t heir
heads were raised in defiance.
び∀るト
z ͡ェ ∇やヲ⊥ャヲ⊥ホヱ∠ ぴ
(and say: ` Hit t ah'). Ibn ` Abbas comment ed, "Seek Allah's forgiveness.'' Al-Hasan and Qat adah
said t hat it means, "Say, ` Relieve us from our errors.''
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ギ⊥ Α͡ゴレ∠ シ
∠ ヱ∠ ∇ユム⊥ ⇒∠Β⇒∠トカ
∠ ∇ユム⊥ ャ∠ ∇ゲヘ͡ ∇ピルz ぴ
(and We shall forgive you your sins and shall increase (reward) for t he good-doers) Here is t he
reward for fulfilling Allah's commandment . This Ayah means, "If you implement what We
commanded you, We will forgive your sins and mult iply your good deeds.'' In summary, upon
achieving vict ory, t he Children of Israel were commanded t o submit t o Allah in t ongue and
deed and, t o admit t o t heir sins and seek forgiveness for t hem, t o be grat eful t o Allah for t he
blessings He gave t hem, hast ening t o do t he deeds t hat Allah loves, as He said,
サ
∠ ゅzレャや ろ ∠ ∇Αぺ∠ケ∠ ヱ∠ - ウ ⊥ ∇わヘ∠ ∇ャや∠ヱ ヮ͡ ヤzャや ゲ⊥ ∇ダル∠ ¬∠ べ∠ィ や∠クま͡ぴ
マ
∠ よあ ケ∠ ギ͡ ∇ヨエ∠ よ͡ ∇ウらあ ジ
∠ プ∠ - ゅ⇔ィ∠ヲ∇プぺ∠ ヮ͡ ヤzャや リ ͡ Α͡キ ヴ͡プ ラ ∠ ヲ⊥ヤカ ⊥ ∇ギΑ∠
び ゅ∠よヲ͡ ゎ∠ ラ
∠ ゅ∠ミ ヮ⊥ zルま͡ ロ⊥ ∇ゲヘ͡ ∇ピわ∠ ∇シや∠ヱ
(When t here comes t he help of Allah (t o you, O Muhammad against your enemies) and t he
conquest (of Makkah). And you see t hat t he people ent er Allah's religion (Islam) in crowds. So
glorify t he praises of your Lord, and ask His forgiveness. Verily, He is t he One Who accept s t he
repent ance.) (110).
Allah said,
び∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ ヵ͡グャzや ゲ∠ ∇Βビ
∠ Ι
⇔ ∇ヲホ∠ ∇やヲ⊥ヨヤ∠ニ
∠ リ
∠ Α͡グャzや メ
∠ ギz ら∠ プ∠ ぴ
(But t hose who did wrong changed t he word from t hat which had been t old t o t hem for
anot her).
An-Nasa'i recorded t his part of it from Abu Hurayrah only, but he has a chain from t he Prophet ,
explaining Allah's st at ement ,
び∀るト
z ͡ェぴ
(` Hit t ah'), saying, "So t hey deviat ed and said ` Habbah.'' Similar was recorded by ` Abdur-
Razzaq, and his rout e was also collect ed by Al-Bukhari. Muslim and At -Tirmidhi narrat ed similar
versions of t his Hadit h, At -Tirmidhi said, "Hasan Sahih.''
The summary of what t he scholars have said about t his subj ect is t hat t he Children of Israel
dist ort ed Allah's command t o t hem t o submit t o Him in t ongue and deed. They were
commanded t o ent er t he cit y while bowing down, but t hey ent ered while sliding on t heir rear
ends and raising t heir heads! They were commanded t o say, ` Hit t ah' meaning, "Relieve us from
our errors and sins.'' However, t hey mocked t his command and said, "Hint ah (grain seed) in
Sha` irah (barley).'' This demonst rat es t he worst t ype of rebellion and disobedience, and it is
why Allah released His anger and punishment upon t hem, all because of t heir sinning and
defying His commands. Allah said,
ゅ∠ヨ͡よ ͡¬べ∠ヨジ
z ャや リ
∠ ョあ や⇔ゴ∇ィケ͡ ∇やヲ⊥ヨヤ∠ニ
∠ リ
∠ Α͡グャzや ヴ∠ヤハ
∠ ゅ∠レ∇ャゴ∠ ル∠ほプ∠ ぴ
びラ
∠ ヲ⊥ボジ
⊥ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミ
(So We sent upon t he wrongdoers Rij z (a punishment ) from t he heaven because of t heir
rebellion.)
Ad-Dahhak said t hat Ibn ` Abbas said, "Every word in Allah's Book t hat says Rij z means, ` a
punishment .''' Muj ahid, Abu Malik, As-Suddi, Al-Hasan and Qat adah were report ed t o have said
t hat Rij z means ` Torment .' Ibn Abi Hat im narrat ed t hat Sa` d bin Malik, Usamah bin Zayd and
Khuzaymah bin Thabit said t hat t he Messenger of Allah said,
ラ
∠ ゅ∠ミ ∇リョ∠ ヮ͡ よ͡ ゆ
∠ グあ ハ
⊥ ∀ゆや∠グ∠ハ.∀ゴ∇ィ͡ケ ラ
⊥ ヲ⊥ハゅzトャや»
«ユ⊥ムヤ∠∇らホ∠
(The plague is a Rij z, a punishment wit h which Allah punished t hose before you.)
This is also how An-Nasa'i recorded t his Hadit h. In addit ion, t he basis of t his Hadit h was
collect ed in t he Two Sahihs,
«ゅ∠ワヲ⊥ヤカ
⊥ ∇ギゎ∠ ゅ∠ヤプ∠ チ
∃ ∇ケほ∠よ ラ
∠ ヲ⊥ハゅzトャや ユ⊥ わ⊥ ∇バヨ͡ シ
∠ や∠クま͡»
(If you hear of t he plague in a land, t hen do not ent er it .)
Ibn Jarir recorded Usamah bin Zayd saying t hat t he Messenger of Allah said,
ヂ
⊥ ∇バよ∠ ヮ͡ よ͡ ゆ
∠ グあ ハ
⊥ ∀ゴ∇ィ͡ケ ユ∠ ボ∠ ジ
z ャや∠ヱ ノ∠ ィ
∠ ヲ∠ ∇ャや や∠グワ∠ ラ z ま»
«ユ⊥ムヤ∠∇らホ∠ ユ͡ ョ∠ ほ⊥∇ャや
(This calamit y and sickness (i.e. t he plague) is a Rij z, a punishment wit h which some nat ions
who were before you were punished.)
びリ
∠ Α͡ギジ
͡ ∇ヘョ⊥ チ
͡ ∇ケΙ
x や ヴ͡プ ∇や∇ヲん∠ ∇バゎ∠ Ι
∠ ヱ∠ ぴ
(And do not act corrupt ly, making mischief on t he eart h) meaning, "Do not ret urn t he favor by
commit t ing act s of disobedience t hat cause favors t o disappear.''
Ibn ` Abbas said t hat t he Children of Israel, "Had a square st one t hat Musa was commanded t o
st rike wit h his st aff and, as a result , t welve springs burst out of t hat st one, t hree on each side.
Each t ribe was, t herefore, designat ed a cert ain spring, and t hey used t o drink from t heir
springs. They never had t o t ravel from t heir area, t hey would find t he same bount y in t he same
manner t hey had in t he first area.''This narrat ion is part of t he long Hadit h t hat An-Nasa'i, Ibn
Jarir and Ibn Abi Hat im recorded about t he t rials.
This st ory is similar t o t he st ory in Surat Al-` Araf (Chapt er 7) alt hough t he lat t er was revealed
in Makkah. In Surat Al-A` raf, Allah used t he t hird person when He ment ioned t he Children of
Israel t o t he Prophet and narrat ed what He favored t hem wit h. In t his Surat Al-Baqarah, which
was revealed in Al-Madinah, Allah direct ed His Speech at t he Children of Israel. Furt her, Allah
said in Surat Al-A` raf,
びゅ⇔レ∇Βハ
∠ り∠ ゲ∠ ∇ゼハ
∠ ゅ∠わレ∠ ∇をや ヮ⊥ ∇レョ͡ ∇ろジ
∠イ
∠ ら∠ ルゅ∠プぴ
(And t here gushed fort h out of it t welve springs) (7:160), describing what first occurred when
t he wat er begins t o gush out . In t he Ayah in Surat Al-Baqarah, Allah described what happened
lat er on, meaning when t he wat er burst out in full force. Allah knows best .
ギ∃ ェ
͡ ヱ∠ ュ∃ ゅ∠バデ∠ ヴ∠ヤハ ∠ ゲ∠ ら͡ ∇ダルz リ∠ャ ヴ∠シヲ⊥ヨ⇒∠Α ∇ユわ⊥ ∇ヤホ⊥ ∇クま͡ヱ∠ ぴ
リ͡ョ チ ⊥ ∇ケΕ ∠やろ ⊥ ら͡ レ⊥ゎ ゅzヨョ͡ ゅ∠レ∠ャ ∇ァゲ͡ ∇ガΑ⊥ マ ∠ よz ケ∠ ゅ∠レ∠ャ ネ ⊥ ∇キゅ∠プ
メ∠ ゅ∠ホ ゅ∠ヰヤ͡ダ ∠ よ∠ ヱ∠ ゅ∠ヰシ ͡ ギ∠ ハ
∠ ヱ∠ ゅ∠ヰョ͡ ヲ⊥プヱ∠ ゅ∠ヰも͡ べzんホ͡ ヱ∠ ゅ∠ヰ͡ヤ∇ボ∠よ
∇やヲ⊥トら͡ ∇ワや ∀ゲ∇Β∠カ ヲ∠ ワ⊥ ン͡グャzゅ͡よ ヴ∠ル∇キぺ∠ ヲ∠ ワ⊥ ン͡グャzや ラ ∠ ヲ⊥ャギ͡ ∇らわ∠ ∇ジゎ∠ ぺ∠
び∇ユわ⊥ ∇ャほ∠シ
∠ ゅzョ ユ⊥ムャ∠ ラz み͡プ∠ や⇔ゲ∇ダョ͡
(61. And (remember) when you said, "O Musa ! We cannot endure one kind of food. So invoke
your Lord for us t o bring fort h for us of what t he eart h grows, it s herbs, it s cucumber it s Fum,
it s lent ils and it s onions.'' He said, "Would you exchange t hat which is bet t er for t hat which is
lower Go you down t o any t own and you shall find what you want !'')
The Children of Israel preferred Foods inferior to Manna and Quails
Allah said, "And remember My favor on you when I sent down t he manna and quails t o you, a
good, pure, beneficial, easily acquired food. And remember your ungrat efulness for what We
grant ed you. Remember how you asked Musa t o exchange t his t ype of food for an inferior t ype
t hat consist s of veget at ion, and so fort h.'' Al-Hasan Al-Basri said about t he Children of Israel,
"They were bored and impat ient wit h t he t ype of food t hey were provided. They also
remembered t he life t hey used t o live, when t heir diet consist ed of lent ils, onions, garlic and
herbs.'' They said,
ゅ∠レ∠ャ ネ ⊥ ∇キゅ∠プ ギ∃ ェ
͡ ヱ∠ ュ∃ ゅ∠バデ∠ ヴ∠ヤハ ∠ ゲ∠ ら͡ ∇ダルz リ∠ャ ヴ∠シヲ⊥ヨ⇒∠Αぴ
ゅ∠ヰヤ͡∇ボよ∠ リ͡ョ チ ⊥ ∇ケΕ ∠や ろ ⊥ ら͡ レ⊥ゎ ゅzヨョ͡ ゅ∠レ∠ャ ∇ァゲ͡ ∇ガΑ⊥ マ ∠ よz ケ∠
びゅ∠ヰ͡ヤ∠ダ∠よ∠ヱ ゅ∠ヰシ͡ ギ∠ ハ
∠ ヱ∠ ゅ∠ヰ͡ョヲ⊥プ∠ヱ ゅ∠ヰも͡ べzんホ͡ ヱ∠
(O Musa ! We cannot endure one kind of food. So invoke your Lord for us t o bring fort h for us of
what t he eart h grows, it s herbs, it s cucumbers, it s Fum, it s lent ils and it s onions). They said,
びギ∃ ェ
͡ ヱ∠ ュ∃ ゅ∠バデ
∠ ヴ∠ヤハ
∠ぴ
(One kind of food) meaning, t he manna and quails, because t hey at e t he same food day aft er
day. The Ayah ment ioned lent ils, onions and herbs, which are all known t ypes of foods. As for
t he Fum, Ibn Mas` ud read it , Thum (garlic). Also, Ibn Abi Hat im narrat ed t hat Al-Hasan said
about t he Ayah,
びゅ∠ヰ͡ョヲ⊥プ∠ヱぴ
(It s Fum), "Ibn ` Abbas said t hat Fum means, garlic.''
He also said t hat t he expression, ` Fumu-lanna' means, ` bake for us', according t o t he languages
of old. Ibn Jarir comment ed, "If t his is t rue, t hen ` Fum' is one of t he words whose
pronounciat ion were alt ered, t he let t er ` fa' was replaced by t he let t er ` t ha', since t hey are
similar in sound.'' And Allah knows best . Ot hers said t hat Fum is wheat , t he kind used for bread.
Al-Bukhari said, "Some of t hem said t hat Fum includes all grains or seeds t hat are eat en.''
Allah's st at ement ,
Since t heir request was t he result of boredom and arrogance and since fulfilling it was
unnecessary, t heir request was denied. Allah knows best .
びヮ͡ ヤzャや リ
∠ ョあ ょ
∃ ツ
∠ ピ∠ よ͡ やヱ⊥¬べ∠よヱ∠ ぴ
(and t hey drew on t hemselves t he wrat h of Allah), "They deserved Allah's anger.'' Also, Ibn Jarir
said t hat ,
びヮ͡ ヤzャや リ
∠ ョあ ょ
∃ ツ
∠ ピ∠ よ͡ やヱ⊥¬べ∠よヱ∠ ぴ
(and t hey drew on t hemselves t he wrat h of Allah) means, "They went back wit h t he wrat h.
Similarly, Allah said,
びマ
∠ ヨ͡ ∇をま͡ヱ∠ ヴ͡ヨ∇をみ͡よ͡ ¬∠ ヲ⊥らゎ∠ ラ∠ぺ ギ⊥ Α͡ケぺ⊥ ヴあルま͡ぴ
(Verily, I int end t o let you draw my sin on yourself as well as yours) (Al-Ma'idah 5:29) meaning,
` You will end up carrying my, and your, mist akes inst ead of me'. Thus, t he meaning of t he Ayah
becomes, ` They went back carrying Allah's anger; Allah's wrat h descended on t hem; t hey
deserved Allah's anger.'''
Allah's st at ement ,
ラ
∠ ヲ⊥ヤわ⊥ ∇ボΑ∠ ヱ∠ ヮ͡ ヤzャや ろ
͡ ⇒∠Αべ͡よ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ∇ユヰ⊥ ルz ほ∠よ͡ マ∠ ャ͡ク∠ ぴ
びペ
あエ ∠ ∇ャや ゲ͡ ∇Βピ∠ よ͡ リ∠ ΒあΒら͡ レz ャや
(That was because t hey used t o disbelieve in t he Ayat (proofs, evidences, et c.) of Allah and
killed t he Prophet s wrongfully.) means, "This is what We rewarded t he Children of Israel wit h:
humiliat ion and misery.'' Allah's anger t hat descended on t he Children of Israel was a part of
t he humiliat ion t hey earned, because of t heir defiance of t he t rut h, disbelief in Allah's Ayat
and belit t ling t he carriers of Allah's Law i.e. t he Prophet s and t heir following. The Children of
Israel rej ect ed t he Messengers and even killed t hem. Surely, t here is no form of disbelief worse
t han disbelieving in Allah's Ayat and murdering t he Prophet s of Allah.
Meaning of Kibr
Similarly, in a Hadit h recorded in t he Two Sahihs t he Messenger of Allah said,
«サゅzレャや テ
⊥ ∇ヨビ
∠ ヱ∠ ペ
あエ∠ ∇ャや ゲ⊥ ト
∠ よ∠ ゲ⊥ ∇らム͡ ∇ャや»
(` Kibr, is refusing t he t rut h and degrading (belit t ling) people.)
Imam Ahmad recorded, ` Abdullah bin Mas` ud saying t hat t he Messenger of Allah said,
∇ヱぺ∠ ヶ
x ら͡ ル∠ ヮ⊥ ヤ∠わ∠ ホ∠ ∀モィ
⊥ ∠ケ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ゅ⇔よや∠グハ
∠ サ
͡ ゅzレャや ギぁ セ ∠ ぺ∠»
«リΒ͡ヤんあ ヨ∠ ヨ⊥ ∇ャや リ ∠ ョ͡ モ∀ んあ ヨ∠ ョ⊥ ヱ∠ る∃ ャ∠ゅ∠ヤッ
∠ ュ⊥ ゅ∠ョま͡ヱ∠ :ゅ6Βら͡ ル∠ モ
∠ わ∠ ホ∠
(The people who will receive t he most t orment on t he Day of Resurrect ion are: a man who was
killed by a Prophet or who killed a Prophet , an unj ust ruler and one who mut ilat es (t he dead).)
Allah's st at ement ,
びラ
∠ ヱ⊥ギわ∠ ∇バΑ∠ ∇やヲ⊥ルゅ∠ミヱz ∇やヲ∠ダハ
∠ ゅ∠ヨよ͡ マ
∠ ャ͡クぴ
(That was because t hey disobeyed and used t o t ransgress t he bounds) ment ions anot her reason
why t he Children of Israel were punished in t his manner, for t hey used t o disobey and
t ransgress t he limit s. Disobedience is t o do what is prohibit ed, while t ransgression ent ails
overst epping t he set limit s of what is allowed and what is prohibit ed. Allah knows best .
∇ユワ⊥ Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Ι
∠ ヮ͡ ヤzャや ¬∠ べ∠Βャ͡∇ヱぺ∠ ラz ま͡ Ι∠ぺぴ
びラ∠ ヲ⊥ルゴ∠ ∇エΑ∠
(No doubt ! Verily, t he Awliya' of Allah, no fear shall come upon t hem nor shall t hey grieve)
(10:62).
メ
⊥ ゴz レ∠ わ∠ ゎ∠ ∇やヲ⊥ヨ⇒∠ボわ∠ ∇シや zユを⊥ ヮ⊥ ヤzャや ゅ∠レよぁ ケ∠ ∇やヲ⊥ャゅ∠ホ リ ∠ Α͡グャzや ラ z ま͡ぴ
∇やヱ⊥ゲゼ ͡ ∇よぺ∠ヱ∠ ∇やヲ⊥ルゴ∠ ∇エゎ∠ Ι ∠ ヱ∠ ∇やヲ⊥プゅ∠ガゎ∠ Ι z ぺ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠
びラ ∠ ヱ⊥ギハ∠ ヲ⊥ゎ ∇ユわ⊥ レ⊥ミ ヴ͡わャzや る͡ レz イ ∠ ∇ャゅ͡よ
(Verily, t hose who say: "Our Lord is Allah (alone),'' and t hen t hey st and firm, on t hem t he
angels will descend (at t he t ime of t heir deat h) (saying): "Fear not , nor grieve! But receive t he
glad t idings of Paradise which you have been promised!''). (41:30)
ヲ∠ ワ⊥ ヱ∠ ヮ⊥ ∇レョ͡ モ
∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ゅ⇔レΑ͡キ ユ͡ ⇒∠ヤ∇シΗ͡ や ゲ∠ ∇Βビ
∠ ヒ͡ わ∠ ∇らΑ∠ リ∠ョヱ∠ ぴ
びリ ∠ Α͡ゲジ ͡ ⇒∠ガ∇ャや リ
∠ ョ͡ り͡ ゲ∠ カ
͡Ι x や ヴ͡プ
(And whoever seeks religion ot her t han Islam, it will never be accept ed of him, and in t he
Hereaft er he will be one of t he losers) (3:85).
This st at ement by Ibn ` Abbas indicat es t hat Allah does not accept any deed or work from
anyone, unless it conforms t o t he Law of Muhammad t hat is, aft er Allah sent Muhammad .
Before t hat , every person who followed t he guidance of his own Prophet was on t he correct
pat h, following t he correct guidance and was saved
びマ
∠ ∇Βャ∠ま͡ べ⇒∠ル∇ギワ⊥ ゅzル͡まぴ
why the christians were called nasara
("Who will be my helpers in Allah's cause'' Al-Hawariyyun said: "We are t he helpers of Allah.'')
(61:14)
It was said t hat t hey were called ` Nasara', because t hey inhabit ed a land called An-Nasirah
(Nazaret h), as Qat adah, Ibn Jurayj and Ibn ` Abbas were report ed t o have said, Allah knows
best . Nasara is cert ainly plural for Nasran.
When Allah sent Muhammad as t he Last and Final Prophet and Messenger t o all of t he Children
of Adam, mankind was required t o believe in him, obey him and refrain from what he
prohibit ed t hem; t hose who do t his are t rue believers. The Ummah of Muhammad was called
` Mu'minin' (believers), because of t he dept h of t heir fait h and cert aint y, and because t hey
believe in all of t he previous Prophet s and mat t ers of t he Unseen.
The mount ment ioned here is At -Tur, j ust as it was explained in Surat Al-A` raf, according t o
t he Tafsir of Ibn ` Abbas, Muj ahid, ` At a', ` Ikrimah, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas and
ot hers. This is more obvious. There is anot her report from Ibn ` Abbas saying; ` The Tur is a t ype
of mount ain t hat veget at ion grows on, if no veget at ion grows on it , it is not called Tur.' And in
t he Hadit h about t he t rials, Ibn ` Abbas said; "When t hey (t he Jews) refused t o obey, Allah
raised t he mount ain above t heir heads so t hat t hey would list en.''
びヮ͡ ヤzャや モ
⊥ ∇ツプ∠ Ι
∠ ∇ヲヤ∠プ∠ マ
∠ ャ͡ク ギ͡ ∇バよ∠ リあョ ユ⊥わ∇Βャz∠ヲ∠ゎ zユを⊥ ぴ
(Then aft er t hat you t urned away. Had it not been for t he grace of Allah) means, "Yet , aft er
t he firm pledge t hat you gave, you st ill deviat ed and broke your pledge'';
びリ
∠ Α͡ゲジ
͡ ⇒∠ガ∇ャや リ
∠ ョあ ユ⊥わレ⊥ムャ∠ぴ
(Indeed you would have been among t he losers) meaning, in t his life and t he Hereaft er due t o
t heir breach of t he covenant .
ゅ∠レ∇ヤボ⊥ プ∠ ろ
͡ ∇らジz ャや ヴ͡プ ∇ユム⊥ レ͡ョ ∇やヱ∠ギわ∠ ∇ハや リ ∠ Α͡グャzや ユ⊥ わ⊥ ∇ヨヤ͡ハ
∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
ゅ∠ヨャあ Κ ⇔ ⇒∠ムル∠ ゅ∠ヰ⇒∠レ∇ヤバ∠ イ∠ プ∠ - リ ∠ Β͡ゃジ͡ ⇒∠カ り⇔ キ∠ ゲ∠ ホ͡ ∇やヲ⊥ルヲ⊥ミ ∇ユヰ⊥ ャ∠
びリ∠ Β͡ボわz ヨ⊥ ∇ヤャあ る⇔ ヌ
∠ハ͡ ∇ヲョ∠ ヱ∠ ゅ∠ヰヘ∠ ∇ヤカ
∠ ゅ∠ョヱ∠ ゅ∠ヰ∇Αギ∠ Α∠ リ∠ ∇Βよ∠
(65. And indeed you knew t hose amongst you who t ransgressed in t he mat t er of t he Sabbat h
(i.e. Sat urday). We said t o t hem: "Be you monkeys, despised and rej ect ed.'') (66. So We made
t his punishment an example for t hose in front of it and t hose behind it , and a lesson for Al-
Mut t aqin (t he pious.)
ゲ͡ ∇エら∠ ∇ャや り∠ ゲ∠ ッ
͡ ゅ∠ェ ∇ろル∠ ゅ∠ミ ヴ͡わャzや る͡ Α∠ ∇ゲボ∠ ∇ャや リ͡ハ ∠ ∇ユヰ⊥ ∇ヤゃ∠ ∇シヱ∠ ぴ
ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ル⊥ ゅ∠わΒ͡ェ ∇ユヰ͡ Β͡ゎ∇ほゎ∠ ∇クま͡ ろ͡ ∇らジ
z ャや ヴ͡プ ラ ∠ ヱ⊥ギ∇バΑ∠ ∇クま͡
マ∠ ャ͡グ∠ ミ∠ ∇ユヰ͡ Β͡ゎ∇ほゎ∠ Ι
∠ ラ ∠ ヲ⊥わら͡ ∇ジΑ∠ Ι∠ ュ∠ ∇ヲΑ∠ ヱ∠ ゅ⇔ハゲz セ⊥ ∇ユヰ͡ わ͡ ∇らシ∠
びラ ∠ ヲ⊥ボジ
⊥ ∇ヘΑ∠ やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ユ⊥ワヲ⊥ヤ∇らル∠
(And ask t hem (O Muhammad ) about t he t own t hat was by t he sea; when t hey t ransgressed in
t he mat t er of t he Sabbat h (i.e. Sat urday): when t heir fish came t o t hem openly on t he Sabbat h
day, and did not come t o t hem on t he day t hey had no Sabbat h. Thus We made a t rial of t hem,
for t hey used t o rebel (disobey Allah).)(7:163)
In his Tafsir, Al-` Awfi report ed from Ibn ` Abbas t hat he said,
びリ
∠ Β͡ゃジ
͡ ⇒∠カ り⇔ キ∠ ゲ∠ ホ͡ ∇やヲ⊥ルヲ⊥ミ ∇ユヰ⊥ ャ∠ ゅ∠レ∇ヤボ⊥ ∠プぴ
(We said t o t hem: "Be you monkeys, despised and rej ect ed'') means, "Allah changed t heir bodies
int o t hose of monkeys and swines. The young people t urned int o monkeys while t he old people
t urned int o swine.'' Shayban An-Nahwi report ed t hat Qat adah comment ed on,
びリ
∠ Β͡ゃジ
͡ ⇒∠カ り⇔ キ∠ ゲ∠ ホ͡ ∇やヲ⊥ルヲ⊥ミ ∇ユヰ⊥ ャ∠ ゅ∠レ∇ヤボ⊥ ∠プぴ
(We said t o t hem: "Be you monkeys, despised and rej ect ed''), "These people were t urned int o
howling monkeys wit h t ails, aft er being men and women.''
The Monkeys and Swine that exist now are not the Descendants of
Those that were transformed
Ibn Abi Hat im recorded t hat Ibn ` Abbas said, "Those who violat ed t he sanct it y of t he Sabbat h
were t urned int o monkeys, t hen t hey perished wit hout offspring.'' Ad-Dahhak said t hat Ibn
` Abbas said, "Allah t urned t hem int o monkeys because of t heir sins. They only lived on t he
eart h for t hree days, for no t ransformed person ever lives more t han t hree days. They did not
eat , drink or have offspring. Allah t ransformed t heir shapes int o monkeys, and He does what He
wills, wit h whom He wills and He changes t he shape of whomever He wills. On t he ot her hand,
Allah creat ed t he monkeys, swines and t he rest of t he creat ion in t he six days (of creat ion) t hat
He ment ioned in His Book.''
Allah's st at ement ,
びΚ
⇔ ⇒∠ムル∠ ゅ∠ヰ⇒∠レ∇ヤバ∠ イ
∠ プ∠ ぴ
(So We made t his punishment an example) means, Allah made t he people of t his village, who
violat ed t he sanct it y of t he Sabbat h,
びΚ
⇔ ⇒∠ムル∠ ぴ
(an example) via t he way t hey were punished. Similarly, Allah said about Pharaoh,
び ヴ∠ャ∇ヱΙ
y や∠ヱ り͡ ゲ∠ カ
͡Ιxやメ
∠ ゅ∠ムル∠ ヮ⊥ zヤャや ロ⊥ グ∠ カ
∠ ほ∠プ∠ ぴ
(So Allah, seized him wit h punishing example for his last and first t ransgression) (79:25).
nAllah's st at ement ,
ゅ∠レ∇プゲz タ
∠ ヱ∠ ン∠ゲボ⊥ ∇ャや リ
∠ ョあ ∇ユム⊥ ャ∠∇ヲェ
∠ ゅ∠ョ ゅ∠レ∇ム∠ヤ∇ワ∠ぺ ∇ギボ∠ ャ∠ヱ∠ ぴ
びラ ∠ ヲ⊥バィ
͡ ∇ゲΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ろ
͡ ⇒∠ΑΙ
xや
(And indeed We have dest royed t owns (populat ions) round about you, and We have
(repeat edly) shown (t hem) t he Ayat (proofs, evidences, verses, lessons, signs, revelat ions, et c.)
in various ways t hat t hey might ret urn (t o t he t rut h and believe in t he Oneness of Allah
Islamic Monot heism)).(46:27)
Therefore, Allah made t hem an example for t hose who lived during t heir t ime as well as a
reminder for t hose t o come, by preserving t heir st ory. This is why Allah said,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ る⇔ ヌ
∠ハ͡ ∇ヲョ∠ ヱ∠ ぴ
(and a lesson for Al-Mut t aqin (t he pious)), meaning, a reminder. This Ayah means, "The
t orment and punishment t hat t his village suff ered was a result of indulging in Allah's
prohibit ions and t heir deceit . Hence, t hose who have Taqwa should be aware of t heir evil
behavior, so t hat what occurred t o t his village does not befall t hem as well.'' Also, Imam Abu
` Abdullah bin Bat t ah report ed t hat Abu Hurayrah said t hat t he Messenger of Allah said,
ュ∠ ケ͡ ゅ∠エョ∠ やヲぁヤエ
͡ わ∠ ∇ジわ∠ プ∠ キ⊥ ヲ⊥ヰΒ∠ ∇ャや ろ
͡ ら∠ ム∠ ゎ∠ ∇ケや ゅ∠ョ やヲ⊥らム͡ ゎ∠ ∇ゲゎ∠ ゅ∠ャ»
«モ∠Βエ͡ ∇ャや ヴ∠ル∇キほ∠よ͡ ぶ
͡ や
(Do not commit what t he Jews commit t ed, breaching what Allah has forbidden, by resort ing t o
t he lowest t ypes of deceit .)
This Hadit h has a good (Jayid) chain of narrat ion. Allah knows best .
Ibn Abi Hat im recorded ` Ubaydah As-Salmani saying, "There was a man from among t he
Children of Israel who was impot ent . He had subst ant ial wealt h, and only a nephew who would
inherit from him. So his nephew killed him and moved his body at night , placing it at t he
doorst ep of a cert ain man. The next morning, t he nephew cried out for revenge, and t he
people t ook up t heir weapons and almost fought each ot her. The wise men among t hem said,
` Why would you kill each ot her, while t he Messenger of Allah is st ill among you' So t hey went
t o Musa and ment ioned t he mat t er t o him and Musa said,
ゅ∠ルグ⊥ ͡ガわz ∠ゎ∠ぺ ∇やヲ⊥ャゅ∠ホ り⇔ ゲ∠ ボ∠ よ∠ ∇やヲ⊥エよ∠ ∇グゎ∠ ラ∠ぺ ∇ユミ⊥ ゲ⊥ ョ⊥ ∇ほΑ∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
びリ ∠ Β͡ヤヰ͡ ⇒∠イ∇ャや リ∠ ョ͡ ラ ∠ ヲ⊥ミぺ∠ ∇ラぺ∠ ヮ͡ ヤzャゅ͡よ ク⊥ ヲ⊥ハぺ∠ メ∠ ゅ∠ホ や⇔ヱゴ⊥ ワ⊥
("Verily, Allah commands you t hat you slaught er a cow.'' They said, "Do you make fun of us'' He
said, "I t ake Allah's refuge from being among Al-Jahilin (t he ignorant or t he foolish)).'' "Had t hey
not disput ed, it would have been sufficient for t hem t o slaught er any cow. However, t hey
disput ed, and t he mat t er was made more difficult for t hem, unt il t hey ended up looking for t he
specific cow t hat t hey were lat er ordered t o slaught er. They found t he designat ed cow wit h a
man, only who owned t hat cow. He said, ` By Allah! I will only sell it for it s skin's fill of gold.' So
t hey paid t he cow's fill of it s skin in gold, slaught ered it and t ouched t he dead man wit h a part
of it . He st ood up, and t hey asked him, ` Who killed you' He said, ` That man,' and point ed t o his
nephew. He died again, and his nephew was not allowed t o inherit him. Thereaft er, whoever
commit t ed murder for t he purpose of gaining inherit ance was not allowed t o inherit .'' Ibn Jarir
report ed somet hing similar t o t hat . Allah knows best .
The Stubbornness of the Jews regarding the Cow; Allah made the
Matter difficult for Them
Allah ment ioned t he st ubbornness of t he Children of Israel and t he many unnecessary quest ions
t hey asked t heir Messengers. This is why when t hey were st ubborn, Allah made t he decisions
difficult for t hem. Had t hey slaught ered a cow, any cow, it would have been sufficient for
t hem, as Ibn ` Abbas and ` Ubaydah have said. Inst ead, t hey made t he mat t er difficult , and t his
is why Allah made it even more difficult for t hem. They said,
びヴ
∠ ワ͡ ゅ∠ョ ゅ∠レャz リ
∠ Βあ ら∠ Α⊥ マ
∠ よz ケ∠ ゅ∠レ∠ャ ネ
⊥ ∇キやぴ
(Call upon your Lord for us t hat He may make plain t o us what it is!), meaning, "What is t his
cow and what is it s descript ion'' Musa said,
び∀ゲ∇ム͡よ Ι
∠ ヱ∠ ∀チ͡ケゅ∠プ Ι
z り∀ ゲ∠ ボ∠ よ∠ ゅ∠ヰルz ま͡ メ
⊥ ヲ⊥ボΑ∠ ヮ⊥ zルま͡ぴ
(He says, ` Verily, it is a cow neit her t oo old nor t oo young'), meaning, t hat it is neit her old nor
below t he age of breeding. This is t he opinion of Abu Al-` Aliyah, As-Suddi, Muj ahid, ` Ikrimah,
` At iyah Al-` Awfi, ` At a', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qat adah and
Ibn ` Abbas. Ad-Dahhak report ed t hat Ibn ` Abbas said t hat ,
びマ
∠ ャ͡ク リ
∠ ∇Βよ∠ ∀ラや∠ヲ∠ハぴ
(But (it is) bet ween t he t wo condit ions) means, "Neit her old nor young. Rat her, she was at t he
age when t he cow is st rongest and fit t est .'' In his Tafsir Al-` Awfi report ed from Ibn ` Abbas t hat ,
As-Suddi said,
びリ
∠ Α͡ゲヌ
͡ ⇒zレャや ぁゲジ
⊥ ゎ∠ ぴ
(pleasing t he beholder) meaning, t hat it pleases t hose who see it . This is also t he opinion of
Abu Al-` Aliyah, Qat adah and Ar-Rabi` bin Anas. Furt hermore, Wahb bin Munabbih said, "If you
look at t he cow's skin, you will t hink t hat t he sun's rays radiat e t hrough it s skin.'' The modern
version of t he Tawrah ment ions t hat t he cow in t he Ayah was red, but t his is an error. Or, it
might be t hat t he cow was so yellow t hat it appeared blackish or reddish in color. Allah's knows
best .
びゅ∠レ∇Βヤ∠ハ
∠ ヮ∠ ら∠ ⇒∠ゼゎ∠ ゲ∠ ボ∠ ら∠ ャや ラ
z ま͡ぴ
(Verily, t o us all cows are alike) t his means, t hat since cows are plent iful, t hen describe t his
cow for us furt her,
びラ
∠ ヱ⊥ギわ∠ ∇ヰヨ⊥ ャ∠ぴ
(we will be guided.)
チ
∠ ∇ケΙ
x や ゲ⊥ Β͡んゎ⊥ ∀メヲ⊥ャ∠ク Ι
z り∀ ゲ∠ ボ∠ よ∠ ゅ∠ヰルz ま͡ メ
⊥ ヲ⊥ボΑ∠ ヮ⊥ zルま͡ メ
∠ ゅ∠ホぴ
びゐ∠ ∇ゲエ ∠ ∇ャや ヴ͡ボ∇ジゎ∠ Ι ∠ ヱ∠
(He says, ` It is a cow neit her t rained t o t ill t he soil nor wat er t he fields') meaning, it is not
used in farming, or for wat ering purposes. Rat her, it is honorable and fair looking. ` Abdur-
Razzaq said t hat Ma` mar said t hat Qat adah said t hat ,
びる∀ ヨ∠ ヤzジ
∠ ョぁ ぴ
(sound) means, "The cow does not suffer from any defect s.'' This is also t he opinion of Abu Al-
` Aliyah and Ar-Rabi` . Muj ahid also said t hat t he Ayah means t he cow is free from defect s.
Furt her, ` At a' Al-Khurasani said t hat t he Ayah means t hat it s legs and body are free of physical
defect s.
びラ
∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ∇やヱ⊥キゅ∠ミ ゅ∠ョヱ∠ ゅ∠ワヲ⊥エよ∠ グ∠ プ∠ ぴ
(So t hey slaught ered it t hough t hey were near t o not doing it ) means, "They did not want t o
slaught er it .''
This means t hat even aft er all t he quest ions and answers about t he cow's descript ion, t he Jews
were st ill reluct ant t o slaught er t he cow. This part of t he Qur'an crit icized t he Jews for t heir
behavior, because t heir only goal was t o be st ubborn, and t his is why t hey nearly did not
slaught er t he cow. Also, ` Ubaydah, Muj ahid, Wahb bin Munabbih, Abu Al-` Aliyah and ` Abdur-
Rahman bin Zayd bin Aslam said, "The Jews bought t he cow wit h a large amount of money.''
There is a difference of opinion over t his.
∇ユわ⊥ レ⊥ミ ゅzョ ∀ァ͡ゲ∇ガョ⊥ ヮ⊥ zヤャや∠ヱ ゅ∠ヰΒ͡プ ∇ユゎ⊥ ∇ぺケ∠ キ∠ ゅ∠プ ゅ⇔ジ∇ヘル∠ ∇ユわ⊥ ∇ヤわ∠ ホ∠ ∇クま͡ヱ∠ ぴ
ヮ⊥ zヤャや ヴ͡ ∇エΑ⊥ マ
∠ ャ͡グ∠ ミ∠ ゅ∠ヰツ
͡ ∇バら∠ よ͡ ロ⊥ ヲ⊥よゲ͡ ∇ッや ゅ∠レ∇ヤボ⊥ ∠プ - ラ ∠ ヲ⊥ヨわ⊥ ∇ムゎ∠
びラ ∠ ヲ⊥ヤボ͡ ∇バゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ͡ わ͡ ⇒∠Αへ ∇ユム⊥ Α͡ゲΑ⊥ ヱ∠ ヴ∠ゎ∇ヲヨ∠ ∇ャや
(72. And (remember) when you killed a man and disagreed among yourselves as t o t he crime.
But Allah brought fort h t hat which you were Takt umun.) (73. So We said: "St rike him (t he dead
man) wit h a piece of it (t he cow).'' Thus Allah brings t he dead t o life and shows you His Ayat
(proofs, evidences, et c.) so t hat you may underst and.)
This is also t he Tafsir of Muj ahid. ` At a' Al-Khurasani and Ad-Dahhak said, "Disput ed about t his
mat t er.'' Also, Ibn Jurayj said t hat ,
びラ
∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ∇ユわ⊥ レ⊥ミ ゅzョ ∀ァ͡ゲ∇ガョ⊥ ヮ⊥ ヤzャや∠ヱぴ
(But Allah brought fort h t hat which you were Takt umun) means, "what you were hiding.''
Allah said,
びゅ∠ヰツ
͡ ∇バら∠ よ͡ ロ⊥ ヲ⊥よゲ͡ ∇ッや ゅ∠レ∇ヤボ⊥ ∠プぴ
(So We said: "St rike him (t he dead man) wit h a piece of it (t he cow)'') meaning, "any part of t he
cow will produce t he miracle (if t hey st ruck t he dead man wit h it ).'' We were not t old which
part of t he cow t hey used, as t his mat t er does not benefit us eit her in mat t ers of life or
religion. Ot herwise, Allah would have made it clear for us. Inst ead, Allah made t his mat t er
vague, so t his is why we should leave it vague. Allah's st at ement ,
Allah ment ioned His bringing t he dead back t o life in five inst ances in Surat Al-Baqarah. First
Allah said,
びマ
∠ ャ͡ク ギ͡ ∇バよ∠ リあョ ∇ユム⊥ よ⊥ ヲ⊥ヤホ⊥ ∇ろジ
∠ ホ∠ zユを⊥ ぴ
(Then aft er t hat your heart s were hardened).
So t heir heart s were like st ones t hat never become soft . This is why Allah forbade t he believers
from imit at ing t he Jews when He said,
びり⇔ ヲ∠ ∇ジホ∠ ギぁ セ
∠ ぺ∠ ∇ヱぺ∠ り͡ ケ∠ ゅ∠イエ
͡ ∇ャゅ∠ミ ヴ
∠ ヰ͡ プ∠ ぴ
(And became as st ones or even worse in hardness). ''
And by t he passage of t ime, t he heart s of t he Children of Israel were unlikely t o accept any
admonishment , even aft er t he miracles and signs t hey wit hnessed. Their heart s became harder
t han st ones, wit h no hope of ever soft ening. Somet imes, springs and rivers burst out of st ones,
some st ones split and wat er comes out of t hem, even if t here are no springs or rivers around
t hem, somet imes st ones fall down from mount aint ops out of t heir fear of Allah. Muhammad bin
Ishaq narrat ed t hat Ibn ` Abbas said t hat ,
ラ
z ま͡ヱ∠ ゲ⊥ ⇒∠ヰ∇ルΕ
∠ や ヮ⊥ ∇レョ͡ ゲ⊥ イz ヘ∠ わ∠ Α∠ ゅ∠ヨャ∠ り͡ ケ∠ ゅ∠イエ ͡ ∇ャや リ ∠ ョ͡ ラz ま͡ヱ∠ ぴ
ゅ∠ヨャ∠ ゅ∠ヰ∇レョ͡ ラz ま͡ヱ∠ ¬⊥ べ∠ヨ∇ャや ヮ⊥ ∇レョ͡ ァ ⊥ ゲ⊥ ∇ガΒ∠ プ∠ ペ ⊥ ボz ゼz ∠Α ゅ∠ヨャ∠ ゅ∠ヰ∇レョ͡
びヮ͡ ヤzャや る͡ Β∠ ∇ゼカ∠ ∇リョ͡ テ ⊥ ら͡ ∇ヰΑ∠
(And indeed, t here are st ones out of which rivers gush fort h, and indeed, t here are of t hem
(st ones) which split asunder so t hat wat er flows from t hem, and indeed, t here are of t hem
(st ones) which fall down for fear of Allah), means, "Some st ones are soft er t han your heart s,
t hey acknowledge t he t rut h t hat you are being called t o,
び∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅzヨハ
∠ モ
∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ zヤャや ゅ∠ョヱ∠ ぴ
(And Allah is not unaware of what you do).''
びリ
z ヰ͡ Β͡プ リ∠ョヱ∠ チ
⊥ ∇ケΙ
x や∠ヱ ノ⊥ ∇らzジャや れ
⊥ ヲ∠ ⇒∠ヨジ
z ャや ヮ⊥ ャ∠ ウ
⊥ あらジ
∠ ゎ⊥ ぴ
(The seven heavens and t he eart h and all t hat is t herein, glorify Him) (17:44),
びラ
͡ や∠ギイ
⊥ ∇ジΑ∠ ゲ⊥ イ
∠ゼz ャや∠ヱ ユ⊥ ∇イレz ャや∠ヱぴ
(And t he st ars and t he t rees bot h prost rat e t hemselves (t o Allah)) (55:6),
びほ⊥Βz ヘ∠ わ∠ Α∠ ¬∃ ∇ヴセ
∠ リ͡ョ ヮ⊥ zヤャや ペ
∠ ヤ∠カ
∠ ヴ∠ャま͡ ∇や∇ヱゲ∠ Β∠ ∇ヨャ∠ ヱ∠ ぺ∠ぴ
(Have t hey not observed t hings t hat Allah has creat ed: (how) t heir shadows incline) (16:48),
びリ
∠ Β͡バも͡ べ∠デ ゅ∠レ∇Βゎ∠ ぺ∠ べ∠わャ∠ゅ∠ホぴ
(They bot h said: "We come willingly.'') (41:11),
びモ
∃ ら∠ ィ
∠ ヴ∠ヤハ
∠ ラ
∠ や∠¬∇ゲボ⊥ ∇ャや や∠グ⇒∠ワ ゅ∠レ∇ャ∠ゴル∠ぺ ∇ヲャ∠ぴ
(Had We sent down t his Qur'an on a mount ain) (59:21), and,
ゅ∠レボ∠ ト
∠ ル∠ぺ ∇やヲ⊥ャゅ∠ホ ゅ∠レ∇Βヤ∠ハ
∠ ∇ユゎぁ ギ͡ヰセ
∠ ユ∠ ャ͡ ∇ユワ͡ キ͡ ヲ⊥ヤイ
⊥ ャ͡ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
びヮ⊥ zヤャや
(And t hey will say t o t heir skins, "Why do you t est ify against us'' They will say: "Allah has caused
us t o speak.'') (41:21).
モ
∠ ∇らホ∠ ヶ
z ヤ∠ハ
∠ ユ⊥ あヤジ
∠ Α⊥ ラ
∠ ゅ∠ミ る∠ ムz ヨ∠ よ͡ や⇔ゲイ
∠ェ∠ フ ⊥ ゲ͡ ∇ハほ∠ャ∠ ヶあルま͡»
«ラべ∇ャや ヮ⊥ プ⊥ ゲ͡ ∇ハほ∠ャ∠ ヶあルま͡ ゑ
∠ バ∠ ∇よぺ⊥ ∇ラぺ∠
(I know a st one in Makkah t hat used t o greet me wit h t he Salam before I was sent . I recognize
t his st one now.)
There are several ot her t ext s wit h t his meaning. The scholars of t he Arabic language disagreed
over t he meaning of Allah's st at ement ,
びり⇔ ヲ∠ ∇ジホ∠ ギぁ セ
∠ ぺ∠ ∇ヱぺ∠ り͡ ケ∠ ゅ∠イエ
͡ ∇ャゅ∠ミ ヴ
∠ ヰ͡ プ∠ ぴ
(And became as st ones or even worse in hardness) aft er agreeing t hat ` or' here is not being
used t o reflect doubt . Some scholars said t hat ` or' here means, ` and'. So t he meaning
becomes, "As hard as st ones, and harder.'' For inst ance, Allah said,
Some ot her scholars said t hat ` or' here means, ` rat her'. Hence, t he meaning becomes, ` As hard
as st ones. Rat her, harder.' For inst ance, Allah said,
∇ヱぺ∠ ヮ͡ ヤzャや る͡ Β∠ ∇ゼガ
∠ ミ∠ サ
∠ ゅレzャや ラ
∠ ∇ヲゼ
∠ ∇ガΑ∠ ∇ユヰ⊥ ∇レョあ ∀ペΑ͡ゲ∠プ や∠クま͡ぴ
びる⇔ Β∠ ∇ゼカ
∠ ギz セ
∠ ぺ∠
(A sect ion of t hem fear men as t hey fear Allah or even more) (4:77),
びラ
∠ ヱ⊥ギΑ͡ゴΑ∠ ∇ヱぺ∠ ブ
∃ ∇ャぺ∠ る͡ も∠ ∇ゅョ͡ ヴ∠ャま͡ ヮ⊥ ⇒∠レ∇ヤシ
∠ ∇ケぺ∠ヱ∠ ぴ
(And We sent him t o a hundred t housand (people) or even more) (37:147), and,
び ヴ∠ル∇キぺ∠ ∇ヱぺ∠ リ
͡ ∇Βシ
∠ ∇ヲホ∠ ゆ
∠ ゅ∠ホ ラ
∠ ゅ∠ムプ∠ ぴ
(And was at a dist ance of t wo bows' lengt h or (even) nearer) (53:9).
Some ot her scholars said t hat t his Ayah means t heir heart s are only of t wo t ypes, as hard as
st one or harder t han st one. Furt her, Ibn Jarir comment ed t hat t his Tafsir means t hat some of
t heir heart s are as hard as st one and some heart s are harder t han st one. Ibn Jarir said t hat he
favored t his last Tafsir, alt hough t he ot hers are plausible. I - Ibn Kat hir - say t hat t he last Tafsir
is similar t o Allah's st at ement ,
び¬͡ べ∠ヨジ
z ャや リ
∠ ョあ ょ
∃ Βあ ダ
∠ ミ∠ ∇ヱぺ∠ぴ
(Or like a rainst orm from t he sky) (2:19).
びる∃ バ∠ Β͡ボよ͡ ゆ
∃ や∠ゲジ
∠ ミ∠ ∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや∠ヱぴ
(As for t hose who disbelieved, t heir deeds are like a mirage in a desert ) (24:39), and t hen His
st at ement ,
びヴ
yイ
あ ャぁ ゲ∃ ∇エよ∠ ヴ͡プ ろ
∃ ⇒∠ヨヤ⊥ヌ
⊥ ミ∠ ∇ヱぺ∠ぴ
(Or (t he st at e of a disbeliever) is like t he darkness in a vast deep sea) (24:40).
This t hen means t hat some of t hem are like t he first example, and some ot hers are like t he
second example. Allah knows best .
∇ユヰ⊥ ∇レョあ ∀ペΑ͡ゲ∠プ ラ ∠ ゅ∠ミ ∇ギホ∠ ヱ∠ ∇ユム⊥ ャ∠ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ ラ∠ぺ ラ ∠ ヲ⊥バヨ∠ ∇トわ∠ プ∠ ぺ∠ぴ
ロ⊥ ヲ⊥ヤボ∠ ハ∠ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ ヮ⊥ ル∠ ヲ⊥プゲあ エ ∠ Α⊥ zユを⊥ ヮ͡ ヤzャや ユ∠ ⇒∠ヤミ∠ ラ
∠ ヲ⊥バヨ∠ ∇ジΑ∠
ゅzレョ∠ や∠¬ ∇やヲ⊥ャゅ∠ホ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ∇やヲ⊥ボャ∠ や∠ク͡ま∠ヱ - ∠ラヲ⊥ヨ∠ヤ∇バ∠Α ∇ユワ⊥ ヱ∠
ゅ∠ヨ͡よ ユ⊥ヰル∠ ヲ⊥をギあ エ
∠ ゎ⊥ ぺ∠ ∇やヲ⊥ャゅ∠ホ ヂ∃ ∇バよ∠ ヴ∠ャま͡ ∇ユヰ⊥ ツ ⊥ ∇バよ∠ Κ ∠カ∠ や∠クま͡ヱ∠
Κ
∠ プ∠ ぺ∠ ∇ユム⊥ よあ ケ∠ ギ∠ レハ ͡ ヮ͡ よ͡ ユ⊥ミヲぁィべ∠エΒ⊥ ャ͡ ∇ユム⊥ ∇Βヤ∠ハ ∠ ヮ⊥ zヤャや ウ ∠ わ∠ プ∠
ラ
∠ ヱぁゲジ ͡ Α⊥ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヮ∠ ヤzャや ラz ぺ∠ ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι ∠ ヱ∠ ぺ∠ - ラ ∠ ヲ⊥ヤボ͡ ∇バゎ∠
び ∠ラヲ⊥レ͡ヤ∇バΑ⊥ ゅ∠ョヱ∠
(75. Do you (fait hful believers) covet t hat t hey will believe in your religion inspit e of t he fact
t hat a part y of t hem (Jewish rabbis) used t o hear t he Word of Allah (t he Tawrah), t hen t hey
used t o change it knowingly aft er t hey underst ood it ) (76. And when t hey (Jews) meet t hose
who believe (Muslims), t hey say, "We believe,'' but when t hey meet one anot her in privat e,
t hey say, "Shall you (Jews) t ell t hem (Muslims) what Allah has revealed t o you t hat t hey
(Muslims) may argue wit h you (Jews) about it before your Lord'' Have you (Jews) t hen no
underst anding) (77. Know t hey (Jews) not t hat Allah knows what t hey conceal and what t hey
reveal)
There was little Hope that the Jews Who lived during the Time of
the Prophet could have believed
Allah said,
びラ
∠ ヲ⊥バヨ∠ ∇トわ∠ プ∠ ぺ∠ぴ
(Do you covet ) O believers,
びロ⊥ ヲ⊥ヤボ∠ ハ
∠ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョぴ
(aft er t hey underst ood it ). They underst ood well, yet t hey used t o defy t he t rut h,
びラ
∠ ヲ⊥ヨヤ∠∇バΑ∠ ∇ユワ⊥ ヱ∠ ぴ
(knowingly), being fully aware of t heir erroneous int erpret at ions and corrupt ion. This
st at ement is similar t o Allah's st at ement ,
びヮ⊥ ル∠ ヲ⊥プゲあ エ
∠ Α⊥ zユを⊥ ヮ͡ ヤzャや ユ∠ ⇒∠ヤミ∠ ラ
∠ ヲ⊥バヨ∠ ∇ジΑ∠ ぴ
(used t o hear t he Word of Allah (t he Tawrah), t hen t hey used t o change it ) "They alt ered t he
Tawrah t hat Allah revealed t o t hem, making it say t hat t he lawful is unlawful and t he
prohibit ed is allowed, and t hat what is right is false and t hat what is false is right . So when a
person seeking t he t rut h comes t o t hem wit h a bribe, t hey j udge his case by t he Book of Allah,
but when a person comes t o t hem seeking t o do evil wit h a bribe, t hey t ake out t he ot her
(dist ort ed) book, in which it is st at ed t hat he is in t he right . When someone comes t o t hem who
is not seeking what is right , nor offering t hem bribe, t hen t hey enj oin right eousness on him.
This is why Allah said t o t hem,
The Jews knew the Truth of the Prophet , but disbelieved in Him
Allah said next ,
Κ
∠カ∠ や∠クま͡ヱ∠ ゅzレョ∠ や∠¬ ∇やヲャ⊥ゅ∠ホ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ∇やヲ⊥ボャ∠ や∠クま͡ヱ∠ ぴ
びヂ
∃ ∇バよ∠ ヴ∠ャま͡ ∇ユヰ⊥ ツ
⊥ ∇バよ∠
(And when t hey (Jews) meet t hose who believe (Muslims), t hey say, "We believe'', but when
t hey meet one anot her in privat e..). Muhammad bin Ishaq report ed t hat Ibn ` Abbas
comment ed,
ゅ∠ョヱ∠ ラ
∠ ヱぁゲジ
͡ Α⊥ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヮ∠ ヤzャや ラ
z ぺ∠ ラ
∠ ヲ⊥ヨヤ∠∇バΑ∠ Ι
∠ ヱ∠ ぺ∠ぴ
び ∠ラヲ⊥レ͡ヤ∇バΑ⊥
(Know t hey (Jews) not t hat Allah knows what t hey conceal and what t hey reveal).
Al-Hasan Al-Basri said, "When t he Jews met t he believers t hey used t o say, ` We believe.' When
t hey met each ot her, some of t hem would say, ` Do not t alk t o t he companions of Muhammad
about what Allah has foret old in your Book, so t hat t he news (t hat Muhammad is t he Final
Messenger) does not become a proof for t hem against you wit h your Lord, and, t hus, you will
win t he disput e.''' Furt her, Abu Al-` Aliyah said about Allah's st at ement ,
ゅ∠ョヱ∠ ラ
∠ ヱぁゲジ
͡ Α⊥ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヮ∠ ヤzャや ラ
z ぺ∠ ラ
∠ ヲ⊥ヨヤ∠∇バΑ∠ Ι
∠ ヱ∠ ぺ∠ぴ
び ∠ラヲ⊥レ͡ヤ∇バΑ⊥
(Know t hey (Jews) not t hat Allah knows what t hey conceal and what t hey reveal), "Meaning
t heir secret denial and rej ect ion of Muhammad, alt hough t hey find his coming recorded in t heir
Book.'' This is also t he Tafsir of Qat adah. Al-Hasan comment ed on,
びラ
∠ ヱぁゲジ
͡ Α⊥ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヮ∠ ヤzャや ラ
z ぺ∠ぴ
(That Allah knows what t hey conceal), "What t hey concealed refers t o when t hey were alone
wit h each ot her away from t he Companions of Muhammad . Then t hey would forbid each ot her
from conveying t he news t hat Allah revealed t o t hem in t heir Book t o t he Companions of
Muhammad , fearing t hat t he Companions would use t his news (about t he t rut h of Muhammad )
against t hem before t heir Lord.''
び∠ラヲ⊥レ͡ヤ∇バΑ⊥ ゅョ∠ ヱ∠ ぴ
(And what t hey reveal) meaning, when t hey said t o t he Companions of Muhammad ,
びゅzレョ∠ や∠¬ぴ
(We believe), as Abu Al-` Aliyah, Ar-Rabi` and Qat adah st at ed.
∇ラま͡ヱ∠ ヴ
z ル͡ ゅ∠ョぺ∠ Ι
z ま͡ ょ
∠ ⇒∠わム͡ ∇ャや ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ ラ
∠ ヲぁΒョあ ぺ⊥ ∇ユヰ⊥ ∇レョ͡ ヱ∠ ぴ
びラ∠ ヲぁレヌ⊥ Α∠ Ιz ま͡ ∇ユワ⊥
ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ zユを⊥ ∇ユヰ͡ Α͡ギ∇Αほ∠よ͡ ょ ∠ ⇒∠わム͡ ∇ャや ラ∠ ヲ⊥らわ⊥ ∇ムΑ∠ リ ∠ Α͡グヤzャあ モ ∀ ∇Αヲ∠ プ∠ ぴ
∇ユヰ⊥ ャz モ
∀ ∇Αヲ∠ プ∠ Κ
⇔ Β͡ヤホ∠ ゅ⇔レヨ∠ を∠ ヮ͡ よ͡ ∇やヱ⊥ゲ∠わ∇ゼ∠Β͡ャ ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョ͡ や∠グ⇒∠ワ
びラ ∠ ヲ⊥らジ
͡ ∇ムΑ∠ ゅzヨョあ ∇ユヰ⊥ ャz モ ∀ ∇Αヱ∠ ヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠ ∇ろら∠ わ∠ ミ∠ ゅzヨョあ
(78. And t here are among t hem (Jews) ` Ummyyun (unlet t ered) people, who know not t he Book,
but t hey t rust upon Amani (false desires) and t hey but guess.) (79. Then woe t o t hose who
writ e t he book wit h t heir own hands and t hen say, "This is from Allah,'' t o purchase wit h it a
lit t le price! Woe t o t hem for what t heir hands have writ t en and woe t o t hem for t hat t hey earn
t hereby.)
びラ
∠ ヲぁΒョあ ぺ⊥ ∇ユヰ⊥ ∇レョ͡ ヱ∠ ぴ
(And t here are among t hem Ummyyun people) meaning, among t he People of t he Book, as
Muj ahid st at ed. Ummyyun, is plural for Ummi, t hat is, a person who does not writ e, as Abu Al-
` Aliyah, Ar-Rabi` , Qat adah, Ibrahim An-Nakha` i and ot hers said. This meaning is clarified by
Allah's st at ement ,
びょ
∠ ⇒∠わム͡ ∇ャや ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ぴ
(Who know not t he Book) meaning, are t hey not aware of what is in it .
Ummi was one of t he descript ions of t he Prophet because he was unlet t ered. For inst ance,
Allah said,
ヮ⊥ ぁトガ
⊥ ゎ∠ Ι
∠ ヱ∠ ょ
∃ ⇒∠わミ͡ リ͡ョ ヮ͡ ヤ͡∇らホ∠ リ͡ョ ヲ⊥ヤ∇わゎ∠ ろ
∠ レ⊥ミ ゅ∠ョヱ∠ ぴ
びラ
∠ ヲ⊥ヤト
͡ ∇らヨ⊥ ∇ャや ょ
∠ ⇒∠ゎ∇ケΙ
z や⇔ク͡ま マ
∠ レ͡ Β͡ヨΒ∠ よ͡
(Neit her did you (O Muhammad ) read any book before it (t his Qur'an) nor did you writ e any
book (what soever) wit h your right hand. In t hat case, indeed, t he followers of falsehood might
have doubt ed) (29:48).
This Hadit h st at ed t hat Muslims do not need t o rely on books, or calculat ions t o decide t he
t imings of t heir act s of worship. Allah also said,
び∇ユヰ⊥ ∇レョあ Ι
⇔ ヲ⊥シケ∠ リ
∠ ΒあΒョあ Ε
⊥ や ヴ͡プ ゑ
∠ バ∠ よ∠ ン͡グャzや ヲ∠ ワ⊥ ぴ
(He it is Who sent among t he Ummiyyin ones a Messenger (Muhammad ) from among
t hemselves) (62:2).
びヴ
z ル͡ ゅ∠ョぺ∠ Ι
z ま͡ぴ
(But t hey t rust upon Amani) means, "It is j ust a false st at ement t hat t hey ut t er wit h t heir
t ongues.'' It was also said t hat Amani means ` wishes and hopes'. Muj ahid comment ed, "Allah
described t he Ummiyyin as not underst anding any of t he Book t hat Allah sent down t o Musa,
yet t hey creat e lies and falsehood.'' Therefore, t he word Amani ment ioned here refers t o lying
and falsehood. Muj ahid said t hat Allah's st at ement ,
びラ
∠ ヲぁレヌ
⊥ Α∠ Ι
z ま͡ ∇ユワ⊥ ∇ラま͡ヱ∠ ぴ
(And t hey but guess) means, "They lie.'' Qat adah, Abu Al-` Aliyah and Ar-Rabi` said t hat it
means, "They have evil false ideas about Allah.''
ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ zユを⊥ ∇ユヰ͡ Α͡ギ∇Αほ∠よ͡ ょ∠ ⇒∠わム͡ ∇ャや ラ ∠ ヲら⊥ わ⊥ ∇ムΑ∠ リ∠ Α͡グヤzャあ モ
∀ ∇Αヲ∠ プ∠ ぴ
びΚ⇔ Β͡ヤホ∠ ゅ⇔レヨ∠ を∠ ヮ͡ よ͡ ∇やヱ⊥ゲ∠わ∇ゼ∠Β͡ャ ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョ͡ や∠グ⇒∠ワ
(Then Waylun (woe) t o t hose who writ e t he book wit h t heir own hands and t hen say, "This is
from Allah,'' t o purchase wit h it a lit t le price!).
This is anot her cat egory of people among t he Jews who called t o misguidance wit h falsehood
and lies about Allah, t hriving on unj ust ly amassing people's propert y. ` Waylun (woe)' carries
meanings of dest ruct ion and perishing, and it is a well-known word in t he Arabic language. Az-
Zuhri said t hat ` Ubadydullah bin ` Abdullah narrat ed t hat Ibn ` Abbas said, "O Muslims! How
could you ask t he People of t he Book about anyt hing, while t he Book of Allah (Qur'an) t hat He
revealed t o His Prophet is t he most recent Book from Him and you st ill read it fresh and young
Allah t old you t hat t he People of t he Book alt ered t he Book of Allah, changed it and wrot e
anot her book wit h t heir own hands. They t hen said, ` This book is from Allah,' so t hat t hey
acquired a small profit by it . Hasn't t he knowledge t hat came t o you prohibit ed you from asking
t hem By Allah! We have not seen any of t hem asking you about what was revealed t o you.'' This
Hadit h was also collect ed by Al-Bukhari. Al-Hasan Al-Basri said, "The lit t le amount here means
t his life and all t hat it cont ains.''
Allah's st at ement ,
ゅzヨョあ ∇ユヰ⊥ ャz モ
∀ ∇Αヱ∠ ヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠ ∇ろら∠ わ∠ ミ∠ ゅzヨョあ ∇ユヰ⊥ ャz モ∀ ∇Αヲ∠ プ∠ ぴ
びラ ∠ ヲ⊥らジ
͡ ∇ムΑ∠
(Woe t o t hem for what t heir hands have writ t en and woe t o t hem for t hat t hey earn t hereby)
means, "Woe t o t hem because of what t hey have writ t en wit h t heir own hands, t he lies,
falsehood and alt erat ions. Woe t o t hem because of t he propert y t hat t hey unj ust ly acquired.''
Ad-Dahhak said t hat Ibn ` Abbas comment ed,
び∇ユヰ⊥ ャz モ
∀ ∇Αヲ∠ プ∠ ぴ
(Woe t o t hem), "Means t he t orment will be t heirs because of t he lies t hat t hey wrot e wit h t heir
own hands,
びラ
∠ ヲ⊥らジ
͡ ∇ムΑ∠ ゅzヨョあ ∇ユヰ⊥ ャz モ
∀ ∇Αヱ∠ ヱ∠ ぴ
(And woe t o t hem for t hat t hey earn t hereby), which t hey unj ust ly acquired from people, be
t hey commoners or ot herwise.''
The Jews hope They will only remain in the Fire for a Few Days
Allah ment ioned t he claim of t he Jews, t hat t he Fire will only t ouch t hem for a few days, and
t hen t hey will be saved from it . Allah refut ed t his claim by saying,
びや⇔ギ∇ヰハ
∠ ヮ͡ ヤzャや ギ∠ レ͡ハ ∇ユゎ⊥ ∇グガ
∠ ゎz ぺ∠ ∇モホ⊥ ぴ
(Say (O Muhammad t o t hem): "Have you t aken a covenant from Allah'). Hence, t he Ayah
proclaims, ` if you had a promise from Allah for t hat , t hen Allah will never break His promise.
However, such promise never exist ed. Rat her, what you say, about Allah, you have no
knowledge of and you t hus ut t er a lie about Him.' Al-` Awfi said t hat Ibn ` Abbas said about t he
Ayah,
Also, Al-Hafiz Abu Bakr bin Marduwyah report ed Abu Hurayrah saying,
:
«ゅ∠レヰ⊥ ワ ͡キヲ⊥ヰ∠Β∇ャや リ
∠ ョ͡ ラ
∠ ゅ∠ミ ∇リョ∠ ヶ͡ャ やヲ⊥バヨ∠ ∇ィや»
. :
«ユ⊥ミヲ⊥よぺ∠ ∇リョ∠ »
: :
«ヮ∇レハ
∠ ∇ユム⊥ わ⊥ ∇ャほ∠シ
∠ ∇ラま͡ ¬∃ ヶ∠セ ∇リハ
∠ ヶ
z ホ͡ キ͡ ゅ∠タ ∇ユわ⊥ ∇ルぺ∠ ∇モワ∠ »
:
:
« ケ͡ ゅzレャや モ
⊥ ∇ワぺ∠ ∇リョ∠ »
:
:
«∨⊥ヮ∇レハ
∠ ∇ユム⊥ わ⊥ ∇ャほ∠シ
∠ ∇ラま͡ ¬∃ ヶ∠セ ∇リハ
∠ ヶ
z ホ͡ キ͡ ゅ∠タ ∇ユわ⊥ ∇ルぺ∠ ∇モワ∠ »
: :
«∨ゅ6ヨシ
⊥ り͡ ゅzゼャや ロ͡ グ͡ ワ ヶ͡プ ∇ユわ⊥ ∇ヤバ∠ ィ
∠ ∇モワ∠ »
: :
«∨∠マャ͡ク ヴヤ∠ハ ユ⊥ムヤ∠ヨ∠ ェ
∠ ゅ∠ヨプ∠ »
:
.
(When Khaybar was conquered, a roast ed poisoned sheep was present ed t o t he Prophet as a
gift (by t he Jews). The Messenger of Allah ordered, ` Assemble before me all t he Jews who
were here.' The Jews were summoned and t he Prophet said (t o t hem), ` Who is your fat her'
They replied, ` So-and-so.' He said, ` You have lied; your fat her is so-and-so.' They said, ` You
have ut t ered t he t rut h.' He said, ` Will you now t ell me t he t rut h, if I ask you about somet hing'
They replied, ` Yes, O Abul-Qasim; and if we should t ell a lie, you will know our lie as you have
about our fat hers.' On t hat he asked, ` Who are t he people of t he (Hell) Fire' They said, ` We
shall remain in t he (Hell) Fire for a short period, and aft er t hat you will replace us in it .' The
Prophet said, ` May you be cursed and humiliat ed in it ! By Allah, we shall never replace you in
it .' Then he asked, ` Will you t ell me t he t rut h if I ask you a quest ion' They said, ` Yes, O Abul-
Qasim.' He asked, ` Have you poisoned t his sheep' They said, ` Yes.' He asked, ` What made you
do so' They said, ` We want ed t o know if you were a liar, in which case we would get rid of you,
and if you were a Prophet t hen t he poison would not harm you.') Imam Ahmad, Al-Bukhari and
An-Nasa'i recorded similarly.
ヮ⊥ わ⊥ ⇒∠⇒Β͡トカ
∠ ヮ͡ よ͡ ∇ろト ∠ ⇒∠ェぺ∠ヱ∠ る⇔ ゃ∠ Βあ シ
∠ ょ∠ ジ∠ ミ∠ リ∠ョ ヴ∠ヤよ∠ ぴ
リ∠ Α͡グャzや∠ヱ - ラ
∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ケ͡ ゅzレャや ょ ⊥ ⇒∠エ∇タぺ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠
ょ⊥ ⇒∠エ∇タぺ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ れ͡ ゅ∠エヤ͡⇒ダ
z ャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬
びラ ∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ る͡ レzイ∠ ∇ャや
(81. Yes! Whosoever earns evil and his sin has surrounded him, t hey are dwellers of t he Fire
(i.e. Hell); t hey will dwell t herein forever). (82. And t hose who believe and do right eous good
deeds, t hey are dwellers of Paradise, t hey will dwell t herein forever.)
Allah says, t he mat t er is not as you have wished and hoped it t o be. Rat her, whoever does an
evil deed and abides purposefully in his error, coming on t he Day of Resurrect ion wit h no good
deeds, only evil deeds, t hen he will be among t he people of t he Fire.
びれ
͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱぴ
(And t hose who believe and do right eous good deeds) meaning, "They believe in Allah and His
Messenger and perform t he good deeds t hat conform wit h t he Islamic Law. They shall be among
t he people of Paradise.'' Allah said in a similar st at ement ,
∇モヨ∠ ∇バΑ∠ リ∠ョ ょ ͡ ⇒∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ヴ
あ ル͡ ゅ∠ョぺ∠ Ι∠ヱ ∇ユム⊥ Βあ レ͡ ⇒∠ョほ∠よ͡ ザ
∠ ∇Βャzぴ
Ι
∠ ヱ∠ ゅ⇔Β∂ ャ͡ヱ∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ヮ⊥ ャ∠ ∇ギイ ͡ Α∠ Ι∠ ヱ∠ ヮ͡ よ͡ ゴ∠ ∇イΑ⊥ や⇔¬ヲ⊥シ
∇ヱぺ∠ ゲ∃ ミ∠ ク∠ リ͡ョ ろ ∠ ⇒∠エヤ͡⇒zダャや リ ∠ ョ͡ ∇モヨ∠ ∇バΑ∠ リ∠ョヱ∠ - や⇔ゲΒ͡ダル∠
Ι
∠ ヱ∠ る∠ レzイ ∠ ∇ャや ラ∠ ヲ⊥ヤカ ⊥ ∇ギΑ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ∀リ͡ョ∇ぽョ⊥ ヲ∠ ワ⊥ ヱ∠ ヴ∠んル⊥ぺ
び や⇔ゲΒ͡ボル∠ ラ ∠ ヲ⊥ヨヤ∠∇ヌΑ⊥
(It will not be in accordance wit h your desires (Muslims), nor t hose of t he People of t he
Script ure (Jews and Christ ians), whosoever works evil, will have t he recompense t hereof, and
he will not find any prot ect or or helper besides Allah. And whoever does right eous good deeds,
male or female, and is a (t rue) believer in t he Oneness of Allah (Muslim) , such will ent er
Paradise and not t he least inj ust ice, even t he size of a Naqira (speck on t he back of a dat e
st one), will be done t o t hem) (4: 123-124).
Also, Abu Hurayrah, Abu Wa'il, ` At a', and Al-Hasan said t hat ,
びヮ⊥ わ⊥ ⇒∠⇒Β͡トカ
∠ ヮ͡ よ͡ ∇ろト
∠ ⇒∠ェぺ∠ヱ∠ ぴ
(And his sin has surrounded him) means, "His Shirk (polyt heism) has surrounded him.'' Also, Al-
A` mash report ed from Abu Razin t hat Ar-Rabi` bin Khut haym said,
びヮ⊥ わ⊥ ⇒∠⇒Β͡トカ
∠ ヮ͡ よ͡ ∇ろト
∠ ⇒∠ェぺ∠ヱ∠ ぴ
(And his sin has surrounded him), "Whoever dies before repent ing from his wrongs.'' As-Suddi
and Abu Razin said similarly. Abu Al-` Aliyah, Muj ahid, Al-Hasan, Qat adah and Ar-Rabi` bin Anas
said t hat ,
びヮ⊥ わ⊥ ⇒∠⇒Β͡トカ
∠ ヮ͡ よ͡ ∇ろト
∠ ⇒∠ェぺ∠ヱ∠ ぴ
(And his sin has surrounded him) refers t o maj or sins. All of t hese st at ement s carry similar
meanings, and Allah knows best .
ノ⊥ Β͡レタ
∠ ゲ∠ ツ ∠ エ
∠ プ∠ ∩∃りゅ∠ヤプ∠ チ ͡ ∇ケほ∠よ͡ やヲ⊥ャゴ∠ ル∠ ュ∃ ∇ヲホ∠ モ∃ ん∠ ヨ∠ ミ∠ »
キ͡ ヲ⊥バ∇ャゅ͡よ ¬⊥ ヶ͡イΒ∠ プ∠ ペ
⊥ ヤ͡ト∠ ∇レΑ∠ モ ⊥ィ⊥ zゲャや モ ∠ バ∠ イ
∠ プ∠ ュ͡ ∇ヲボ∠ ∇ャや
や⇔キや∠ヲシ
∠ やヲ⊥バヨ∠ ィ∠ ヴ∂わェ ∠ ∩͡キヲ⊥バ∇ャゅ͡よ ¬⊥ ヶ͡イΑ∠ モ ⊥ィ⊥ zゲャや∠ヱ
«ゅ∠ヰΒ͡プ やヲ⊥プグ∠ ホ∠ ゅ∠ョ やヲ⊥イツ∠ ∇ルほ∠プ∠ や⇔ケゅ∠ル やヲ⊥イィ z ぺ∠ヱ∠
(This is t he example of people who set up camp on a flat land, and t hen t heir servant s came.
One of t hem collect ed some wood and anot her man collect ed some wood unt il t hey collect ed a
great deal. They t hen st art ed a fire and cooked what t hey put on it .)
マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ れ
͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや∠ヱぴ
びラ
∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒプ͡ ∇ユワ⊥ る͡ レz イ
∠ ∇ャや ょ
⊥ ⇒∠エ∇タぺ∠
(And t hose who believe and do right eous good deeds, t hey are dwellers of Paradise, t hey will
dwell t herein forever) "Whoever believes in what you (Jews) did not believe in and implement s
what you refrained from implement ing of Muhammad's religion, shall acquire Paradise for
et ernit y. Allah st at ed t hat t he recompense for good or evil works shall remain wit h it s people
for et ernit y. ''
Ιz ま͡ ラ∠ ヱ⊥ギら⊥ ∇バゎ∠ Ι
∠ モ ∠ Α͡¬ゲ∇シま͡ ヴ͡レよ∠ ペ∠ ⇒∠んΒ͡ョ ゅ∠ル∇グカ ∠ ぺ∠ ∇クま͡ヱ∠ ぴ
ヴ∠ヨ⇒∠わΒ∠ ∇ャや∠ヱ ヴ∠よ∇ゲボ⊥ ∇ャや ン͡ク∠ヱ ゅ⇔ルゅ∠ジ∇ェま͡ リ ͡ ∇Αギ∠ ャ͡ヲ∠ ∇ャゅ͡よヱ∠ ヮ∠ ヤzャや
り∠ ヲ∠ヤダ
z ャや ∇やヲ⊥ヨΒ͡ホぺ∠ヱ∠ ゅ⇔レ∇ジェ⊥ サ͡ ゅzレヤ͡ャ ∇やヲ⊥ャヲ⊥ホヱ∠ リ ͡ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱ
∇ユわ⊥ ∇ルぺ∠ヱ∠ ∇ユム⊥ ∇レョあ Κ
⇔ Β͡ヤホ∠ Ι
z ま͡ ∇ユわ⊥ ∇Βャzヲ∠ ゎ∠ zユを⊥ り∠ ヲ∠ミゴz ャや ∇やヲ⊥ゎや∠¬∠ヱ
びラ ∠ ヲ⊥ッゲ͡ ∇バョぁ
(83. And (remember) when We t ook a covenant from t he Children of Israel, (saying): Worship
none but Allah (alone) and be dut iful and good t o parent s, and t o kindred, and t o orphans and
(t he poor), and speak good t o people and perform As-Salah and give Zakah. Then you slid back,
except a few of you, while you are backsliders.)
ヮ͡ ∇Βャ∠ま͡ ヴ͡ェヲ⊥ル Ι
z ま͡ メ
∃ ヲ⊥シケz リ͡ョ マ∠ ヤ͡∇らホ∠ リ͡ョ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ョヱ∠ ぴ
びラ
͡ ヱ⊥ギら⊥ ∇ハゅ∠プ ∇ゅル∠ ぺ∠ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι ヮ⊥ zルぺ∠
(And We did not send any Messenger before you (O Muhammad ) but We revealed t o him
(saying): La ilaha illa Ana none has t he right t o be worshipped but I (Allah) , so worship Me
(alone and none else)) (21:25), and,
This is t he highest and most import ant right , t hat is, Allah's right t hat He be worshipped alone
wit hout part ners.
Aft er t hat comes t he right of t he creat ures, foremost , t he right of t he parent s. Allah usually
ment ions t he right s of t he parent s along wit h His right s. For inst ance, Allah said,
びモ
͡ Β͡らジ
z ャや リ
∠ ∇よや∠ヱ リ
∠ Β͡ム∇ジヨ͡ ∇ャや∠ヱ ヮ⊥ zボェ
∠ ヴ∠よ∇ゲボ⊥ ∇ャや や∠ク れ
͡ や∠¬ヱ∠ ぴ
(And give t o t he kinsman his due and t o t he Miskin (poor) and t o t he wayfarer) (17:26). The
Two Sahihs record t hat Ibn Mas` ud said,
:ろ
⊥ ∇ヤホ⊥
:メ
∠ ゅ∠ホ ∨⊥モツ
∠ ∇プぺ∠ モ∠ヨ∠バ∇ャや ヵ
ぁ ぺぶ
͡ やメ
∠ ヲ⊥シケ∠ ゅ∠Α»
«ゅ∠ヰ͡わ∇ホ∠ヱ ヴヤ∠ハ り⊥ ゅ∠ヤダ
z ャや»
:メ
∠ ゅ∠ホ ∨xヵぺ∠ zユを⊥ :ろ
⊥ ∇ヤホ⊥
«リ∇Αギ∠ ャ͡や∠ヲ∇ャや ゲぁ よ͡ »
:メ
∠ ゅ∠ホ ∨xヵぺ∠ zユを⊥ :ろ
⊥ ∇ヤホ⊥
«ぶや モ
͡ Β͡らシ
∠ ヶ͡プ キ⊥ ゅ∠ヰイ
͡ ∇ャや»
(I said, ` O Messenger of Allah! What is t he best deed' He said, ` Performing t he prayer on t ime.'
I said, 'Then what ' He said, ` Being kind t o one's parent s.' I said, ` Then what ' He said, ` Jihad in
t he cause of Allah.')
びリ
⊥ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱぴ
(and Al-Masakin (t he poor)), plural for Miskin, t he one who does not find what he needs t o
spend on himself and his family. We will discuss t hese cat egories when we explain t he Ayah of
Surat An-Nisa` where Allah said,
リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ャゅ͡よヱ∠ ゅ⇔ゃ∇Βセ
∠ ヮ͡ よ͡ ∇やヲ⊥ミゲ͡ ∇ゼゎ⊥ Ι
∠ ヱ∠ ヮ∠ ヤzャや ∇やヱ⊥ギら⊥ ∇ハや∠ヱぴ
びゅ⇔レ⇒∠ジ∇ェま͡
(Worship Allah and j oin none wit h Him (in worship); and do good t o parent s) (4:36).
Allah's st at ement ,
びゅ⇔レ∇ジェ
⊥ サ
͡ ゅzレヤ͡ャ ∇やヲ⊥ャヲ⊥ホヱ∠ ぴ
(and speak good t o people) meaning, say good words t o t hem and be lenient wit h t hem, t his
includes commanding good and forbidding evil. Al-Hasan Al-Basri comment ed on Allah's
st at ement ,
びゅ⇔レ∇ジェ
⊥ サ
͡ ゅzレヤ͡ャ ∇やヲ⊥ャヲ⊥ホヱ∠ ぴ
(and speak good t o people), ".` The good saying' means commanding good and forbidding evil,
and being pat ient and forgiving. The ` good words t o people', as Allah commanded, also
includes every good t ype of behavior t hat Allah is pleased wit h.'' Imam Ahmad narrat ed t hat
Abu Dharr said t hat t he Prophet said,
ペ
∠ ∇ャゅ∠プ ∇ギイ
͡ ゎ∠ ∇ユャ∠ ∇ラま͡ヱ∠ ゅ⇔ゃ∇Βセ
∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャや リ
∠ ョ͡ ラ z ゲ∠ ボ͡ ∇エゎ∠ ゅ∠ャ»
«ペ͡ヤト ∠ ∇レョ⊥ ヮ∃ ∇ィヲ∠ よ͡ ポ∠ ゅ∠カぺ∠
(Do not belit t le any form of right eousness, and even if you did not find any good deed except
meet ing your brot her wit h a smiling face, t hen do so.)
This Hadit h was also collect ed by Muslim in his Sahih and At -Tirmidhi, who graded it Sahih.
Allah commands t he servant s t o say good words t o people, aft er He commanded t hem t o be
kind t o t hem, t hereby ment ioning t wo cat egories of manners: good speech and good act ions.
He t hen emphasized t he command t o worship Him and t he command t o do good, ordaining t he
prayer and t he Zakah,
Of t hese orders, t his Ummah has pract iced what no ot her nat ion before it has, and all praise is
due t o Allah.
Ι
∠ ヱ∠ ∇ユミ⊥ ¬͡ べ∠ョキ͡ ラ ∠ ヲ⊥ムヘ͡ ∇ジゎ∠ Ι ∠ ∇ユム⊥ ボ∠ ⇒∠んΒ͡ョ ゅ∠ル∇グカ ∠ ぺ∠ ∇クま͡ヱ∠ ぴ
∇ユわ⊥ ル∠ぺヱ∠ ∇ユゎ⊥ ∇ケゲ∠ ∇ホぺ∠ zユを⊥ ∇ユミ⊥ ゲ͡ ⇒∠Αキ͡ リあョ ∇ユム⊥ ジ ∠ ヘ⊥ ル∠ぺ ラ∠ ヲ⊥ィゲ͡ ∇ガゎ⊥
∇ユム⊥ ジ∠ ヘ⊥ ル∠ぺ ラ ∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ¬͡ Ι
∠ ぽ⊥ ⇒∠ワ ∇ユわ⊥ ル∠ぺ zユを⊥ - ラ ∠ ヱ⊥ギヰ∠ ∇ゼゎ∠
ラ
∠ ヱ⊥ゲヰ∠ ⇒∠ヌゎ∠ ∇ユワ͡ ゲ͡ ⇒∠Αキ͡ リあョ ユ⊥ムレあョ ゅ⇔ボΑ͡ゲプ∠ ラ ∠ ヲ⊥ィゲ͡ ∇ガゎ⊥ ヱ∠
ン∠ゲ⇒∠シぺ⊥ ∇ユミ⊥ ヲ⊥ゎ∇ほΑ∠ ラ͡まヱ∠ ラ ͡ ヱ∠ ∇ギバ⊥ ∇ャや∠ヱ ユ͡ ∇をΗ
͡ ゅ͡よ ユ͡ヰ∇Βヤ∠ハ
ラ
∠ ヲ⊥レョ͡ ∇ぽわ⊥ プ∠ ぺ∠ ∇ユヰ⊥ ィ⊥ や∠ゲ∇カま͡ ∇ユム⊥ ∇Βヤ∠ハ∠ ∀ュゲz ∠エョ⊥ ヲ∠ ワ⊥ ヱ∠ ∇ユワ⊥ ヱ⊥ギ⇒∠ヘゎ⊥
リ∠ョ ¬⊥ へ∠ゴィ ∠ ゅ∠ヨプ∠ ヂ ∃ ∇バら∠ よ͡ ラ ∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ヱ∠ ょ ͡ ⇒∠わム͡ ∇ャや ヂ
͡ ∇バら∠ よ͡
ュ∠ ∇ヲΑ∠ ヱ∠ ゅΒ∠ ∇ルギぁ ャや り͡ ヲ∠Βエ∠ ∇ャや ヶ͡プ ∀ン∇ゴ͡カ Ι z ま͡ ∇ユム⊥ レ͡ョ マ ∠ ャ͡ク モ ⊥ バ∠ ∇ヘΑ∠
モ∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ ヤzャや ゅ∠ョヱ∠ ゆ ͡ や∠グバ∠ ャ∂や ギあ セ
∠ ぺ∠ ヴ∠ャま͡ ラ ∠ ヱぁキゲ∠ Α⊥ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや
ゅ∠Β∇ルギぁ ャや り∠ ヲ∠Βエ∠ ∇ャや ∇やヱ⊥ ゲ∠ わ∠ ∇セや リ
∠ Α͡グャzや マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺ - ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅzヨハ ∠
∇ユワ⊥ Ι ∠ ヱ∠ ゆ ⊥ や∠グバ∠ ∇ャや ユ⊥ ヰ⊥ ∇レハ∠ ブ ⊥ zヘガ ∠ Α⊥ Κ ∠ プ∠ り͡ ゲ∠ カ͡Ι x ゅ͡よ
びラ ∠ ヱ⊥ゲダ ∠ レ⊥Α
(84. And (remember) when We t ook your covenant (saying): Shed not t he blood of your
(people), nor t urn out your own people from t heir dwellings. Then, (t his) you rat ified and (t o
t his) you bore wit ness.) (85. Aft er t his, it is you who kill one anot her and drive out a part y of
you from t heir homes, assist (t heir enemies) against t hem, in sin and t ransgression. And if t hey
come t o you as capt ives, you ransom t hem, alt hough t heir expulsion was forbidden t o you.
Then do you believe in a part of t he Book and rej ect t he rest Then what is t he recompense of
t hose who do so among you, except disgrace in t he life of t his world, and on t he Day of
Resurrect ion t hey shall be consigned t o t he most grievous t orment . And Allah is not unaware of
what you do.) (86. Those are t hey who have bought t he life of t his world at t he price of t he
Hereaft er. Their t orment shall not be light ened nor shall t hey be helped.)
びヂ
∃ ∇バら∠ よ͡ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ヱ∠ ょ
͡ ⇒∠わム͡ ∇ャや ヂ
͡ ∇バら∠ よ͡ ラ
∠ ヲ⊥レョ͡ ∇ぽわ⊥ プ∠ ぺ∠ぴ
(Then do you believe in a part of t he Script ure and rej ect t he rest ) Allah said,
Ι
∠ ヱ∠ ∇ユミ⊥ ¬͡ べ∠ョキ͡ ラ
∠ ヲ⊥ムヘ͡ ∇ジゎ∠ Ι ∠ ∇ユム⊥ ボ∠ ⇒∠んΒ͡ョ ゅ∠ル∇グカ ∠ ぺ∠ ∇クま͡ヱ∠ ぴ
び∇ユミ⊥ ゲ͡ ⇒∠Αキ͡ リあョ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ヲ⊥ィゲ͡ ∇ガゎ⊥
(And (remember) when We t ook your covenant (saying): Shed not t he blood of your (people),
nor t urn out your own people from t heir dwellings.) meaning, "Do not kill each ot her, nor expel
one anot her from t heir homes, nor part icipat e in fight ing against t hem.'' Allah ment ioned t he
word ` your own' here, j ust as He said in anot her Ayah.
∇ユヰ͡ ヨ͡ ェ
⊥ や∠ゲゎ∠ ヱ∠ ∇ユワ͡ キあ や∠ヲゎ∠ ヶ͡プ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや モ ⊥ ん∠ ョ∠ »
ヮ⊥ ∇レョ͡ ヴム∠わ∇セや や∠クま͡ ギ͡ ェ ͡ や∠ヲ∇ャや ギ͡ ジ
∠イ∠ ∇ャや る͡ ャ∠ゴ͡ ∇レヨ∠ よ͡ ∇ユヰ͡ ヤ͡タ
⊥ や∠ヲゎ∠ ヱ∠
«ゲ∠ヰジ z ャや∠ヱ ヴzヨエ⊥ ∇ャゅ͡よ ギ͡ ジ
∠イ∠ ∇ャや ゲ⊥ も͡ ゅ∠シ ヮ⊥ ャ∠ ヴ∠ハや∠ギゎ∠ ∀ヲ∇ツハ ⊥
(The example of t he believers in t heir kindness, mercy and sympat hy t o each ot her is t he
example of one body, when an organ of it falls ill, t he rest of t he body rushes t o it s aid in fever
and sleeplessness.) Allah's st at ement ,
びラ
∠ ヱギ⊥ ヰ∠ ∇ゼゎ∠ ∇ユわ⊥ ル∠ぺヱ∠ ∇ユゎ⊥ ∇ケゲ∠ ∇ホぺ∠ zユを⊥ ぴ
(Then, (t his) you rat ified and (t o t his) you bore wit ness.) means, "You t est ified t hat you know
of t he covenant and t hat you were wit nesses t o it .''
ゅ⇔ボΑ͡ゲプ∠ ラ
∠ ヲ⊥ィゲ͡ ∇ガゎ⊥ ヱ∠ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ¬͡ Ι
∠ ぽ⊥ ⇒∠ワ ∇ユわ⊥ ル∠ぺ zユを⊥ ぴ
び∇ユワ͡ ゲ͡ ⇒∠Αキ͡ リあョ ユ⊥ムレあョ
(Aft er t his, it is you who kill one anot her and drive out a part y of you from t heir homes).
Muhammad bin Ishaq bin Yasar report ed t hat Ibn ` Abbas comment ed on t he Ayah,
ゅ⇔ボΑ͡ゲプ∠ ラ
∠ ヲ⊥ィゲ͡ ∇ガゎ⊥ ヱ∠ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ¬͡ Ι
∠ ぽ⊥ ⇒∠ワ ∇ユわ⊥ ル∠ぺ zユを⊥ ぴ
び∇ユワ͡ ゲ͡ ⇒∠Αキ͡ リあョ ユ⊥ムレあョ
(Aft er t his, it is you who kill one anot her and drive out a part y of you from t heir homes) "Allah
ment ioned what t hey were doing, and t hat in t he Tawrah He had prohibit ed t hem from
shedding each ot her's blood, and required t hem t o free t heir prisoners. Now t hey were divided
int o t wo camps in Al-Madinah, Banu Qaynuqa` , who were t he allies of t he Khazraj , and An-
Nadir and Qurayzah, who were t he allies of t he Aws. When fight ing erupt ed bet ween Aws and
Khazraj , Banu Qaynuqa` would fight along wit h t he Khazraj , while Banu An-Nadir and Qurayzah
would fight along wit h t he Aws. Each Jewish camp would fight against t heir Jewish bret hren
from t he ot her camp. They would shed each ot her's blood, alt hough t hey had t he Tawrah wit h
t hem, and t hey knew t heir right s and dues. Meanwhile, t he Aws and Khazraj were polyt heist s
who worshipped idols. They did not know about Paradise, t he Fire, Resurrect ion, Divine Books
t he lawful and prohibit ed. When t he war would end, t he Jews would ransom t heir prisoners and
implement t he Tawrah. Consequent ly, Banu Qaynuqa` would ransom t heir prisoners who were
capt ured by t he Aws, while Banu An-Nadir and Qurayzah would ransom t heir prisoners who
were capt ured by t he Khazraj . They would also ask for blood money. During t hese wars, t hey
would kill whomever (Jews or Arabs) t hey could, while helping t he polyt heist s against t heir
bret hren. Therefore, Allah reminded t hem of t his when He said,
びヂ
∃ ∇バら∠ よ͡ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ヱ∠ ょ
͡ ⇒∠わム͡ ∇ャや ヂ
͡ ∇バら∠ よ͡ ラ
∠ ヲ⊥レョ͡ ∇ぽわ⊥ プ∠ ぺ∠ぴ
(Then do you believe in a part of t he Script ure and rej ect t he rest ) This Ayah means, ` Do you
ransom t hem according t o t he rulings of t he Tawrah, yet kill t hem while t he Tawrah forbade
you from killing t hem and from expelling t hem from t heir homes The Tawrah also commanded
t hat you should not aid t he polyt heist s and t hose who associat e wit h Allah in t he worship
against your bret hren. You do all t his t o acquire t he life of t his world.' I was informed t hat t he
behavior of t he Jews regarding t he Aws and Khazraj was t he reason behind revealing t hese
Ayat .''
These noble Ayat crit icized t he Jews for implement ing t he Tawrah somet imes and defying it at
ot her t imes, alt hough t hey believed in t he Tawrah and knew what t hey were doing was wrong.
This is why t hey should not be t rust ed t o preserve or convey t he Tawrah. Furt her, t hey should
not be believed when it comes t o t he descript ion of t he Messenger of Allah , his coming, his
expulsion from his land, and his Hij rah, and t he rest of t he informat ion t hat t he previous
Prophet s informed t hem about him, all of which t hey hid. The Jews, may t hey suffer t he curse
of Allah, hid all of t hese fact s among t hemselves, and t his is why Allah said,
ヶ͡プ ∀ン∇ゴ͡カ Ι
z ま͡ ∇ユム⊥ レ͡ョ マ
∠ ャ͡ク モ
⊥ バ∠ ∇ヘΑ∠ リ∠ョ ¬⊥ へ∠ゴィ ∠ ゅ∠ヨプ∠ ぴ
びゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや
(Then what is t he recompense of t hose who do so among you, except disgrace in t he life of t his
world), because t hey defied Allah's Law and commandment s,
びゆ
͡ や∠グバ∠ ャ∂や ギあ セ
∠ ぺ∠ ヴ∠ャま͡ ラ
∠ ヱぁキゲ∠ Α⊥ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(And on t he Day of Resurrect ion t hey shall be consigned t o t he most grievous t orment ) as
punishment for defying t he Book of Allah t hat t hey had.
∇やヱ⊥ ゲ∠ わ∠ ∇セや リ
∠ Α͡グャzや マ
∠ ゃ͡ ⇒∠ャヱ⊥ほル∠ ヲ⊥ヤヨ∠ ∇バゎ∠ ゅzヨハ ∠ モ∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ ヤzャや ゅ∠ョヱ∠ ぴ
びり͡ ゲ∠ カ
͡Ιx ゅ͡よ ゅ∠Β∇ルギぁ ャや り∠ ヲ∠Βエ
∠ ∇ャや
(And Allah is not unaware of what you do. Those are t hey who have bought t he life of t his
world at t he price of t he Hereaft er) meaning, t hey prefer t his life t o t he Hereaft er. Therefore,
びゆ
⊥ や∠グバ∠ ∇ャや ユ⊥ ヰ⊥ ∇レハ
∠ ブ
⊥ zヘガ
∠ Α⊥ Κ
∠ プ∠ ぴ
(Their t orment shall not be light ened) not even for an hour,
びラ
∠ ヱ⊥ゲダ
∠ レ⊥Α ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(Nor shall t hey be helped), and t hey shall find no helper who will save t hem from t he et ernal
t orment t hey will suffer, nor shall t hey find any t o grant t hem refuge from it .
The Arrogance of the Jews who denied and killed Their Prophets
and desires. Allah ment ioned t hat He gave Musa t he Book, t he Tawrah, and t hat t he Jews
changed, dist ort ed, and defied it s commands, as well as alt ered it s meanings.
Allah sent Messengers and Prophet s aft er Musa who followed his law, as Allah st at ed,
びモ
͡シ
⊥ ゲぁ ャゅ͡よ ロ͡ ギ͡ ∇バよ∠ リ͡ョ ゅ∠レ∇Βヘz ホ∠ ヱ∠ ぴ
(And Qaffayna him wit h Messengers).
As-Suddi said t hat Abu Malik said t hat Qaffayna means, "Succeeded'', while ot hers said,
"Followed". Bot h meanings are plausible, since Allah said,
びン∠ゲ∇わゎ∠ ゅ∠レ∠ヤシ
⊥ ケ⊥ ゅ∠レ∇ヤシ
∠ ∇ケぺ∠ zユを⊥ ぴ
(Then We sent Our Messengers in succession) (23:44).
Thereaft er, Allah sent t he last Prophet among t he Children of Israel, ` Isa t he son of Mary, who
was sent wit h some laws t hat differed wit h some in t he Tawrah. This is why Allah also sent
miracles t o support ` Isa. These included bringing t he dead back t o life, forming t he shape of
birds from clay and blowing int o t hem, aft erwhich t hey became living birds by Allah's leave,
healing t he sick and foret elling t he Unseen, as Ibn ` Abbas st at ed. Allah also aided him wit h Ruh
Al-Qudus, and t hat refers t o Jibril. All of t hese signs t est ified t o t he t rut hfulness of ` Isa and
what he was sent wit h. Yet , t he Children of Israel became more defiant and envious of him and
did not want t o differ wit h even one part of t he Tawrah, as Allah said about ` Isa,
∇ユム⊥ わ⊥ ∇ゃィ
͡ ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ュ∠ ゲあ ェ
⊥ ヵ͡グャzや ヂ
∠ ∇バよ∠ ユ⊥ムャ∠ モ zェ
͡Ιx ヱ∠ ぴ
び∇ユム⊥ よあ ケz リあョ る∃ Α∠ ほ∠ よ͡
(And t o make lawful t o you part of what was forbidden t o you, and I have come t o you wit h a
proof from your Lord) (3:50).
Hence, t he Children of Israel t reat ed t he Prophet s in t he worst manner, rej ect ing some of t hem
and killing some of t hem. All of t his occurred because t he Prophet s used t o command t he Jews
wit h what differed from t heir desires and opinions. The Prophet s also upheld t he rulings of t he
Tawrah t hat t he Jews had changed, and t his is why it was difficult for t hem t o believe in t hese
Prophet s. Therefore, t hey rej ect ed t he Prophet s and killed some of t hem. Allah said,
ユ⊥ムジ
⊥ ヘ⊥ ル∠ぺ ン∠ヲ∇ヰゎ∠ Ι ∠ ゅ∠ヨよ͡ ∀メヲ⊥シ∠ケ ∇ユミ⊥ ¬∠ べ∠ィ ゅ∠ヨヤzム⊥ プ∠ ぺ∠ぴ
びラ
∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ゅ⇔ボΑ͡ゲプ∠ ヱ∠ ∇ユわ⊥ ∇よグz ミ∠ ゅ⇔ボΑ͡ゲヘ∠ プ∠ ∇ユゎ⊥ ∇ゲら∠ ∇ムわ∠ ∇シや
(Is it t hat whenever t here came t o you a Messenger wit h what you yourselves desired not ,you
grew arrogant Some you disbelieved and some you kill).
リ
∠ ョ͡ ラ
∠ ヲ⊥ムわ∠ ャ͡ マ
∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ -リ
⊥ Β͡ョΙ
xやゥ
⊥ ヱぁゲャや ヮ͡ よ͡ メ
∠ ゴ∠ ル∠ ぴ
びリ ∠ Α͡ケグ͡ ∇レヨ⊥ ∇ャや
(Which t he t rust wort hy Ruh (Jibril) has brought down. Upon your heart (O Muhammad ) t hat
you may be (one) of t he warners) (26:193-194).
Al-Bukhari recorded ` A'ishah saying t hat t he Messenger of Allah erect ed a Minbar in t he Masj id
on which Hassan bin Thabit (t he renowned poet ) used t o defend t he Messenger of Allah (wit h
his poems). The Messenger of Allah said,
∇リハ
∠ ウ
∠ プ∠ ゅ∠ル ゅ∠ヨミ∠ サ
͡ ギ⊥ ボ⊥ ∇ャや ゥ
͡ ヱ⊥ゲよ͡ ラ
∠ ゅzジェ
∠ ∇ギΑあ ぺ∠ ユz ヰ⊥ ヤzャや»
«マあΒ͡ら∠ル
(O Allah! Aid Hassan wit h Ruh Al-Qudus, for he defended Your Prophet .)
Abu Dawud recorded t his Hadit h in his Sunan as did At -Tirmidhi who graded it Hasan Sahih.
Furt her, Ibn Hibban recorded in his Sahih t hat Ibn Mas` ud said t hat t he Prophet said,
れ
∠ ヲ⊥ヨゎ∠ ∇リャ∠ ヮ⊥ zルぺ∠ ヶ͡ハヱ⊥ケ ヶ͡プ ゑ ∠ ヘ∠ ル∠ サ
͡ ギ⊥ ボ⊥ ∇ャや ゥ
∠ ヱ⊥ケ ラ
z ま͡»
ぶ
∠ や やヲ⊥ボゎz ゅ∠プ ∩ゅ∠ヰヤ∠ィ
∠ ぺ∠ヱ∠ ゅ∠ヰホ∠ ∇コケ͡ モ ∠ ヨ͡ ∇ムわ∠ ∇ジゎ∠ ヴzわェ∠ ∀ザ∇ヘ∠ル
«ょ∠ヤト z ャや ヶ͡プ やヲ⊥ヤヨ͡ ∇ィぺ∠ヱ∠
(Ruh Al-Qudus informed me t hat no soul shall die unt il it finishes it s set provisions and t erm
limit . Therefore, have Taqwa of Allah and seek your sust enance in t he most suit able way.)
びラ
∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ゅ⇔ボΑ͡ゲプ∠ ヱ∠ ∇ユわ⊥ ∇よグz ミ∠ ゅ⇔ボΑ͡ゲヘ∠ プ∠ ぴ
(Some you disbelieved and some you kill), "Allah did not say ` killed' here, because t he Jews
would st ill t ry t o kill t he Prophet in t he fut ure, using poison and magic.'' During t he illness t hat
preceded his deat h, t he Prophet said,
ラ
⊥ や∠ヱぺ∠ や∠グヰ∠プ ∩ヶ͡ルキ⊥ ヱ͡ ゅ∠バゎ⊥ ゲ∠ ら∠ ∇Βカ
∠ る⊥ ヤ∠∇ミぺ∠ ∇ろャ∠や∠コ ゅ∠ョ»
«ヵ͡ゲヰ∠ ∇よぺ∠ ネ͡ ゅ∠トボ͡ ∇ルや
(I kept feeling t he effect of what I at e (from t he poisoned sheep) during t he day of Khaybar,
unt il now, when it is t he t ime t hat t he aort a will be cut off (meaning when deat h is near).)
Κ
⇔ Β͡ヤボ∠ プ∠ ∇ユワ͡ ゲ͡ ∇ヘム⊥ よ͡ ヮ⊥ zヤャや ユ⊥ ヰ⊥ レ∠ バ∠ zャ モ∠よ ∀ブ∇ヤビ
⊥ ゅ∠レよ⊥ ヲ⊥ヤホ⊥ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
びラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅzョ
(88. And t hey say, "Our heart s are Ghulf.'' Nay, Allah has cursed t hem for t heir disbelief, so
lit t le is t hat which t hey believe.)
Muhammad bin Ishaq report ed t hat Ibn ` Abbas said t hat ,
び∀ブ∇ヤビ
⊥ ゅ∠レよ⊥ ヲ⊥ヤホ⊥ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
(And t hey say, "Our heart s are Ghulf.''), means, "Our heart s are screened.'' Muj ahid also said
t hat ,
び∀ブ∇ヤビ
⊥ ゅ∠レよ⊥ ヲ⊥ヤホ⊥ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
(And t hey say, "Our heart s are Ghulf.''), means, "They are covered.''` Ikrimah said, "There is a
st amp on t hem.'' Abu Al-` Aliyah said, "They do not comprehend.'' Muj ahid and Qat adah said
t hat Ibn ` Abbas read t he Ayah in a way t hat means, "Our heart s cont ain every t ype of
knowledge and do not need t he knowledge t hat you (O Muhammad) have.'' This is t he opinion of
` At a' and Ibn ` Abbas.
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅzョ Κ
⇔ Β͡ヤボ∠ プ∠ ぴ
(So lit t le is t hat which t hey believe.) means, "Only a few of t hem believe.'' Allah's st at ement ,
び∀ブ∇ヤビ
⊥ ゅ∠レよ⊥ ヲ⊥ヤホ⊥ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
(And t hey say, "Our heart s are Ghulf .'') is similar t o His st at ement ,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅzョ Κ
⇔ Β͡ヤボ∠ プ∠ ∇ユワ͡ ゲ͡ ∇ヘム⊥ よ͡ ヮ⊥ zヤャや ユ⊥ ヰ⊥ レ∠ バ∠ zャ モ∠よぴ
(Nay, Allah has cursed t hem for t heir disbelief, so lit t le is t hat which t hey believe.) meaning,
"It is not as t hey claim. Rat her, t heir heart s are cursed and st amped,'' j ust as Allah said in Surat
An-Nisa' (4:155),
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅzョ Κ
⇔ Β͡ヤボ∠ プ∠ ぴ
(So lit t le is t hat which t hey believe.) and His st at ement ,
びΚ
⇔ Β͡ヤホ∠ Ι
z ま͡ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Κ
∠ プ∠ ぴ
(So t hey believe not except a few). Some scholars said t hat t he Ayat indicat e t hat a few of
t hem would believe, or t hat t heir fait h is minut e, because t hey believe in Resurrect ion and in
Allah's reward and punishment t hat Musa foret old. Yet , t his fait h will not benefit t hem since it
is overshadowed by t heir disbelief in what Muhammad brought t hem. Some scholars said t hat
t he Jews did not act ually believe in anyt hing and t hat Allah said,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅzョ Κ
⇔ Β͡ヤボ∠ プ∠ ぴ
(So lit t le is t hat which t hey believe), meaning, t hey do not believe. This meaning is similar t o
t he Arabic expression, "Hardly have I seen anyt hing like t his,'' meaning, "I have never seen
anyt hing like t his.''
The Jews were awaiting the Prophet's coming, but They disbelieved
in Him when He was sent
Allah said,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ヴ∠ヤハ
∠ ラ
∠ ヲ⊥エわ͡ ∇ヘわ∠ ∇ジΑ∠ モ
⊥ ∇らホ∠ リ͡ョ ∇やヲ⊥ルゅ∠ミヱ∠ ぴ
(alt hough aforet ime t hey had invoked Allah (for coming of Muhammad ) in order t o gain vict ory
over t hose who disbelieved) meaning, before t his Messenger came t o t hem, t hey used t o ask
Allah t o aid t hem by his arrival, against t heir polyt heist ic enemies in war. They used t o say t o
t he polyt heist s, "A Prophet shall be sent j ust before t he end of t his world and we, along wit h
him, shall ext erminat e you, j ust as t he nat ions of ` Ad and Iram were ext erminat ed.'' Also,
Muhammad bin Ishaq narrat ed t hat Ibn ` Abbas said, "The Jews used t o invoke Allah (for t he
coming of Muhammad ) in order t o gain vict ory over t he Aws and Khazraj , before t he Prophet
was sent . When Allah sent him t o t he Arabs, t hey rej ect ed him and denied what t hey used t o
say about him. Hence, Mu` adh bin Jabal and Bishr bin Al-Bara' bin Ma` rur, from Bani Salamah,
said t o t hem, ` O Jews! Fear Allah and embrace Islam. You used t o invoke Allah for t he coming
of Muhammad when we were st ill disbelievers and you used t o t ell us t hat he would come and
describe him t o us,' Salam bin Mushkim from Bani An-Nadir replied, ` He did not bring anyt hing
t hat we recognize. He is not t he Prophet we t old you about .' Allah t hen revealed t his Ayah
about t heir st at ement ,
ゅ∠ヨャあ ∀ベギあ ∠ダョ⊥ ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョあ ∀ょ⇒∠わ͡ミ ∇ユワ⊥ ¬∠ べ∠ィ ゅzヨャ∠ヱ∠ ぴ
び∇ユヰ⊥ バ∠ ョ∠
(And when t here came t o t hem (t he Jews), a Book (t his Qur'an) from Allah confirming what is
wit h t hem (t he Tawrah) and t he Inj il (Gospel)).'''
Abu Al-` Aliyah said, "The Jews used t o ask Allah t o send Muhammad so t hat t hey would gain
vict ory over t he Arab disbelievers. They used t o say, ` O Allah! Send t he Prophet t hat we read
about - in t he Tawrah - so t hat we can t orment and kill t he disbelievers alongside him.' When
Allah sent Muhammad and t hey saw t hat he was not one of t hem, t hey rej ect ed him and envied
t he Arabs, even t hough t hey knew t hat he was t he Messenger of Allah. Hence, Allah said,
ヴ∠ヤハ
∠ ヮ͡ ヤzャや る⊥ レ∠ ∇バヤ∠プ∠ ヮ͡ よ͡ ∇やヱ⊥ゲヘ∠ ミ∠ ∇やヲ⊥プゲ∠ ハ
∠ ゅzョ ユ⊥ワ¬∠ べ∠ィ ゅzヨヤ∠プ∠ ぴ
びリ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや
(Then when t here came t o t hem t hat which t hey had recognized, t hey disbelieved in it . So let
t he curse of Allah be on t he disbelievers). ''
メ
∠ ゴ∠ ルぺ べ∠ヨよ͡ ∇やヱ⊥ゲヘ⊥ ∇ムΑ∠ ラ∠ぺ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ヮ͡ よ͡ ∇や∇ヱゲ∠ わ∠ ∇セや ゅ∠ヨジ
∠ ∇ゃよ͡ ぴ
¬⊥ べ∠ゼΑ∠ リ∠ョ ヴ∠ヤハ ∠ ヮ͡ ヤ͡∇ツプ∠ リ͡ョ ヮ⊥ ヤzャや メ ⊥ あゴレ∠ Α⊥ ラ∠ぺ ゅ⇔Β∇ピよ∠ ヮ⊥ zヤャや
リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ヱ∠ ょ
∃ ツ∠ ビ∠ ヴ∠ヤハ ∠ ょ∃ ツ ∠ ピ∠ よ͡ ヱ⊥¬べ∠らプ∠ ロ͡ キ͡ ゅ∠らハ ͡ ∇リョ͡
び ∀リΒ͡ヰョぁ ∀ゆや∠グ∠ハ
(90. How bad is t hat for which t hey have sold t heir own selves, t hat t hey should disbelieve in
t hat which Allah has revealed (t he Qur'an), grudging t hat Allah should reveal of His grace unt o
whom He wills of His servant s. So t hey have drawn on t hemselves wrat h upon wrat h. And for
t he disbelievers, t here is disgracing t orment .)
び∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ヮ͡ よ͡ ∇や∇ヱゲ∠ わ∠ ∇セや ゅ∠ヨジ
∠ ∇ゃよ͡ ぴ
(How bad is t hat for which t hey have sold t heir own selves), "The Jews sold t he t rut h for
falsehood and hid t he t rut h about Muhammad .'' As-Suddi said t hat t he Ayah,
び∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ヮ͡ よ͡ ∇や∇ヱゲ∠ わ∠ ∇セや ゅ∠ヨジ
∠ ∇ゃよ͡ ぴ
(How bad is t hat for which t hey have sold t heir own selves) means, "The Jews sold t hemselves.''
meaning, what is worse is what t hey chose for t hemselves by disbelieving in what Allah
revealed t o Muhammad inst ead of believing, aiding and support ing him. This behavior of t heirs
is t he result of t heir inj ust ice, envy and hat red,
びょ
∃ ツ
∠ ビ
∠ ヴ∠ヤハ
∠ ょ
∃ ツ
∠ ピ∠ よ͡ ヱ⊥¬べ∠らプ∠ ぴ
(So t hey have drawn on t hemselves wrat h upon wrat h). Ibn ` Abbas comment ed on t his Ayah,
"Allah became angry wit h t hem because t hey ignored some of t he Tawrah and disbelieved in
t he Prophet t hat He sent t o t hem.'' I (Ibn Kat hir) say t hat t he meaning of,
びやヱ⊥¬ゅ∠よぴ
(And t hey drew on t hemselves) is t hat t hey deserved and acquired mult iplied anger. Also, Abu
Al-` Aliyah said, "Allah became angry wit h t hem, because of t heir disbelief in t he Inj il and ` Isa
and He became angry wit h t hem again, because t hey disbelieved in Muhammad and t he
Qur'an.'' Similar was said by ` Ikrimah and Qat adah. Allah said,
び∀リΒ͡ヰョぁ ∀ゆや∠グ∠ハ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ヱ∠ ぴ
(And for t he disbelievers, t here is disgracing t orment ). Since t heir disbelief was a result of
t heir t ransgression and envy, which was caused by arrogance, t hey were punished wit h disgrace
and humiliat ion in t his world and t he Hereaft er. Similarly, Allah said,
ラ
∠ ヲ⊥ヤカ
⊥ ∇ギΒ∠ シ
∠ ヴ͡ゎキ∠ ゅ∠らハ
͡ ∇リハ
∠ ラ
∠ ヱ⊥ゲら͡ ∇ムわ∠ ∇ジΑ∠ リ ∠ Α͡グャzや ラ z ま͡ぴ
びリ∠ Α͡ゲカ͡ キ∠ ユ∠ レz ヰ∠ ィ
∠
(Verily, t hose who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness)
t hey will surely ent er Hell in humiliat ion!'') (40:60) meaning, "Disgraced, degraded and
humiliat ed.'' Imam Ahmad narrat ed t hat ` Amr bin Shu` ayb said t hat his fat her said t hat his
grandfat her said t hat t he Prophet said,
リ
⊥ ョ͡ ∇ぽル⊥ ∇やヲ⊥ャゅ∠ホ ヮ⊥ zヤャや メ ∠ ゴ∠ ル∠ぺ べ∠ヨ͡よ ∇やヲ⊥レョ͡ や∠¬ ∇ユヰ⊥ ャ∠ モ ∠ Β͡ホ や∠クま͡ヱ∠ ぴ
ペ
ぁエ ∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ ロ⊥ ¬∠ へ∠ケヱ∠ ゅ∠ヨよ͡ ラ ∠ ヱゲ⊥ヘ∇ムΑ∠ ヱ∠ ゅ∠レ∇Βヤ∠ハ ∠ メ ∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡
リ͡ョ ヮ͡ ヤzャや ¬∠ べ∠Βら͡ ル∠ぺ ラ ∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ユ∠ ヤ͡プ∠ ∇モホ⊥ ∇ユヰ⊥ バ∠ ョ∠ ゅ∠ヨャあ ゅ⇔ホギあ ダ
∠ ョ⊥
ヴ∠シヲぁョ ユ⊥ミ¬∠ べ∠ィ ∇ギボ∠ ャ∠ヱ∠ - リ ∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま モ ⊥ ∇らホ∠
∇ユわ⊥ ル∠ぺヱ∠ ロ͡ ギ͡ ∇バよ∠ リ͡ョ モ ∠ ∇イバ͡ ∇ャや ユ⊥ ゎ⊥ ∇グガ ∠ zゎや zユを⊥ ろ ͡ ⇒∠レΒあ ら∠ ∇ャゅ͡よ
びラ ∠ ヲ⊥ヨヤ͡⇒∠ニ
(91. And when it is said t o t hem (t he Jews), "Believe in what Allah has sent down,'' t hey say,
"We believe in what was sent down t o us.'' And t hey disbelieve in t hat which came aft er it ,
while it is t he t rut h confirming what is wit h t hem. Say (O Muhammad t o t hem): "Why t hen have
you killed t he Prophet s of Allah af oret ime, if you indeed have been believers'') (92. And indeed
Musa came t o you wit h clear proofs, yet you worshipped t he calf aft er he left , and you were
Zalimun.)
び∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ ぴ
(And when it is said t o t hem), meaning, t he Jews and t he People of t he Book,
びヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ∇やヲ⊥レョ͡ や∠¬ぴ
(Believe in what Allah has sent down) t o Muhammad , believe in and follow him,
びゅ∠レ∇Βヤ∠ハ
∠ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ リ
⊥ ョ͡ ∇ぽル⊥ ∇やヲ⊥ャゅ∠ホぴ
(They say, "We believe in what was sent down t o us.'') meaning, it is enough for us t o believe in
what was revealed t o us in t he Tawrah and t he Inj il, and t his is t he pat h t hat we choose,
ラ
∠ ヲプ⊥ ゲ͡ ∇バΑ∠ ゅ∠ヨミ∠ ヮ⊥ ル∠ ヲ⊥プゲ͡ ∇バΑ∠ ょ
∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ⇒∠レ∇Βゎ∠ へ リ ∠ Α͡グャzやぴ
び∇ユワ⊥ ¬∠ べ∠レ∇よぺ∠
(Those t o whom We gave t he Script ure (Jews and Christ ians) recognize him (Muhammad ) as
t hey recognize t heir sons) (2:146). Allah said next ,
びリ
∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま モ
⊥ ∇らホ∠ リ͡ョ ヮ͡ ヤzャや ¬∠ べ∠Βら͡ ル∠ぺ ラ
∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ユ∠ ヤ͡プ∠ ぴ
("Why t hen have you killed t he Prophet s of Allah aforet ime, if you indeed have been
believers'').
This means, "If your claim t hat you believe in what was revealed t o you is t rue, t hen why did
you kill t he Prophet s who came t o you affirming t he Tawrah's Law, alt hough you knew t hey
were t rue Prophet s You killed t hem simply out of t ransgression, st ubbornness and inj ust ice
wit h Allah's Messengers. Therefore, you only follow your lust s, opinions and desires.'' Similarly,
Allah said,
ユ⊥ムジ
⊥ ヘ⊥ ル∠ぺ ン∠ヲ∇ヰゎ∠ Ι ∠ ゅ∠ヨよ͡ ∀メヲ⊥シ∠ケ ∇ユミ⊥ ¬∠ べ∠ィ ゅ∠ヨヤzム⊥ プ∠ ぺ∠ぴ
びラ
∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ゅ⇔ボΑ͡ゲプ∠ ヱ∠ ∇ユわ⊥ ∇よグz ミ∠ ゅ⇔ボΑ͡ゲヘ∠ プ∠ ∇ユゎ⊥ ∇ゲら∠ ∇ムわ∠ ∇シや
(Is it t hat whenever t here came t o you a Messenger wit h what you yourselves desired not , you
grew arrogant Some you disbelieved and some you killed.)
Also, As-Suddi said, "In t his Ayah, Allah chast ised t he People of t he Book,
ユ⊥わレ⊥ミ ラ͡ま モ
⊥ ∇らホ∠ リ͡ョ ヮ͡ ヤzャや ¬∠ べ∠Βら͡ ル∠ぺ ラ
∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ユ∠ ヤ͡プ∠ ∇モホ⊥ ぴ
びリ∠ Β͡レョ͡ ∇ぽョぁ
(Say (O Muhammad t o t hem): "Why t hen have you killed t he Prophet s of Allah aforet ime, if you
indeed have been believers'').''
びろ
͡ ⇒∠レΒあ ら∠ ∇ャゅ͡よ ヴ∠シヲぁョ ユ⊥ミ¬∠ べ∠ィ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed Musa came t o you wit h clear proofs) meaning, wit h clear signs and clear proofs
t hat he was t he Messenger of Allah and t hat t here is no deit y wort hy of worship except Allah.
The clear signs -or miracles- ment ioned here are t he flood, t he locust s, t he lice, t he frogs, t he
blood, t he st aff and t he hand. Musa's miracles also include part ing t he sea, shading t he Jews
wit h clouds, t he manna and quails, t he gushing st one, et c.
びモ
∠ ∇イバ͡ ∇ャや ユ⊥ ゎ⊥ ∇グガ
∠ zゎや zユを⊥ ぴ
(yet you worshipped t he calf) meaning, as a deit y inst ead of Allah, during t he t ime of Musa.
Allah's st at ement ,
びロ͡ ギ͡ ∇バよ∠ リ͡ョぴ
(aft er he left ) aft er Musa went t o Mount Tur t o speak t o Allah. Similarly, Allah said,
Κ
⇔ ∇イハ
͡ ∇ユヰ͡ Βあ ヤ͡ェ
⊥ ∇リョ͡ ロ͡ ギ͡ ∇バよ∠ リ͡ョ ヴ∠シヲ⊥ョ ュ⊥ ∇ヲホ∠ グ∠ ガ
∠ ゎz や∠ヱぴ
び∀ケや∠ヲカ⊥ ヮ⊥ zャ や⇔ギ∠ジィ ∠
(And t he people of Musa made in his absence, out of t heir ornament s, t he image of a calf (for
worship). It had a sound (as if it was mooing)) (7:148).
びラ
∠ ヲ⊥ヨヤ͡⇒∠ニ ∇ユわ⊥ ル∠ぺヱ∠ ぴ
(and you were Zalimun) meaning, you were unj ust in t his behavior of worshipping t he calf,
alt hough you knew t hat t here is no deit y wort hy of worship except Allah. Similarly, Allah said,
∇やヲ⊥ャゅ∠ホ ∇やヲぁヤッ
∠ ∇ギホ∠ ∇ユヰ⊥ ルz ぺ∠ ∇や∇ヱぺ∠ケ∠ ヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠ ヴ∠プ テ
∠ ボ͡ シ
⊥ ゅzヨャ∠ヱ∠ ぴ
リ
∠ ョ͡ リ z ル∠ ヲ⊥ムレ∠ ャ∠ ゅ∠レ∠ャ ∇ゲヘ͡ ∇ピΑ∠ ヱ∠ ゅ∠レよぁ ケ∠ ゅ∠レ∇ヨェ ∠ ∇ゲΑ∠ ∇ユャz リ͡ゃャ∠
びリ∠ Α͡ゲジ͡ ⇒∠ガ∇ャや
(And when t hey regret t ed and saw t hat t hey had gone ast ray, t hey (repent ed and) said: "If our
Lord have not mercy upon us and forgive us, we shall cert ainly be of t he losers'') (7:149).
びゅ∠レ∇Βダ
∠ ハ
∠ ヱ∠ ゅ∠レ∇バヨ͡ シ
∠ ∇やヲ⊥ャゅ∠ホぴ
(They said, "We have heard and disobeyed.'') We have ment ioned t he Tafsir of t his subj ect
before. ` Abdur-Razzaq said t hat Ma` mar narrat ed t hat Qat adah said t hat ,
び∇ユワ͡ ゲ͡ ∇ヘム⊥ よ͡ モ
∠ ∇イバ͡ ∇ャや ユ⊥ ヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ͡プ ∇やヲ⊥よ͡ゲ∇セぺ⊥∠ヱぴ
(And t heir heart s absorbed (t he worship of) t he calf) means, "They absorbed it s love, unt il it s
love resided in t heir heart s.'' This is also t he opinion of Abu Al-` Aliyah and Ar-Rabi` bin Anas.
Allah's st at ement ,
びリ
∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ∇ユム⊥ レ⊥ ⇒∠ヨΑ͡ま ヮ͡ よ͡ ユ⊥ミゲ⊥ ョ⊥ ∇ほΑ∠ ゅ∠ヨジ
∠ ∇ゃよ͡ ∇モホ⊥ ぴ
(Say: "Worst indeed is t hat which your fait h enj oins on you if you are believers.'') means,
"Worse yet is t he manner in which you behaved in t he past and even now, disbelieving in Allah's
Ayat and defying t he Prophet s. You also disbelieved in Muhammad , which is t he worst of your
deeds and t he harshest sin t hat you commit t ed. You disbelieved in t he Final Messenger and t he
mast er of all Prophet s and Messengers, t he one who was sent t o all mankind. How can you t hen
claim t hat you believe, while commit t ing t he evil of breaking Allah's covenant , disbelieving in
Allah's Ayat and worshipping t he calf inst ead of Allah"
る⇔ ダ
∠ ャ͡ゅ∠カ ヮ͡ ヤzャや ギ∠ レ͡ハ り⊥ ゲ∠ カ͡Ι x や ケ⊥ やzギャや ユ⊥ ム⊥ ャ∠ ∇ろル∠ ゅ∠ミ ラ͡ま ∇モホ⊥ ぴ
-リ ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ ∇レミ⊥ ラ͡ま れ∠ ∇ヲヨ∠ ∇ャや ∇やヲ⊥ レz ヨ∠ わ∠ プ∠ サ
͡ ゅzレャや ラ͡ ヱ⊥キ リあョ
∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱ ∇ユヰ͡ Α͡ギ∇Αぺ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ヨよ͡ や⇔ギよ∠ ぺ∠ ロ⊥ ∇ヲレz ヨ∠ わ∠ Α∠ リ∠ャヱ∠
り∃ ヲ∠Βェ∠ ヴ∠ヤハ ∠ サ ͡ ゅzレャや ソ ∠ ゲ∠ ∇ェぺ∠ ∇ユヰ⊥ ルz ギ∠ イ ͡ わ∠ ャ∠ヱ∠ - リ
∠ Βヨ͡ヤ⇒zヌャゅ͡よ
ブ∠ ∇ャぺ∠ ゲ⊥ zヨバ∠ Α⊥ ∇ヲャ∠ ∇ユワ⊥ ギ⊥ ェ
∠ ぺ∠ キぁ ヲ∠ Α∠ ∇やヲ⊥ミゲ∠ ∇セぺ∠ リ ∠ Α͡グャzや リ∠ ョ͡ ヱ∠
ゲ∠ ヨz バ∠ Α⊥ ラ∠ぺ ゆ
͡ や∠グバ∠ ∇ャや リ
∠ ョ͡ ヮ͡ ェ
͡ ゴ͡ ∇ェゴ∠ ヨ⊥ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ る∃ レ∠ シ
∠
び ∠ラヲ⊥ヤ∠ヨ∇バ∠Α ゅ∠ヨよ͡ ∀ゲΒ͡ダ∠よ ヮ⊥ ヤzャや∠ヱ
(94. Say t o (t hem): "If t he abode of t he Hereaft er wit h Allah is indeed for you especially and
not for ot hers of mankind, t hen long for deat h if you are t rut hful.'') (95. But t hey will never
long for it because of what t heir hands have sent before t hem (i.e. what t hey have done). And
Allah is Aware of t he Zalimin .) (96. And verily, you will find t hem (t he Jews) t he greediest of
mankind for life and (even greedier) t han t hose who ascribe part ners t o Allah. One of t hem
wishes t hat he could be given a life of a t housand years. But t he grant of such life will not save
him even a lit t le from (due) punishment . And Allah is Seer of what t hey do.)
る⇔ ダ
∠ ャ͡ゅ∠カ ヮ͡ ヤzャや ギ∠ レ͡ハ り⊥ ゲ∠ カ
͡Ιx や ケ⊥ やzギャや ユ⊥ ム⊥ ャ∠ ∇ろル∠ ゅ∠ミ ラ͡ま ∇モホ⊥ ぴ
びリ ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ ∇レミ⊥ ラ͡ま れ∠ ∇ヲヨ∠ ∇ャや ∇やヲ⊥ レz ヨ∠ わ∠ プ∠ サ
͡ ゅzレャや ラ
͡ ヱ⊥キ リあョ
(Say t o (t hem): "If t he home of t he Hereaft er wit h Allah is indeed for you especially and not for
ot hers, of mankind, t hen long for deat h if you are t rut hful.'') meaning, ` Invoke Allah t o bring
deat h t o t he lying camp among t he t wo (Muslims and Jews).' The Jews declined t his offer by
t he Messenger of Allah .''
びれ
∠ ∇ヲヨ∠ ∇ャや ∇やヲ⊥ レz ヨ∠ わ∠ プ∠ ぴ
(Then long for deat h), means, "Invoke (Allah) for deat h.'' Also, ` Abdur-Razzaq narrat ed t hat
` Ikrimah said t hat Ibn ` Abbas comment ed,
びれ
∠ ∇ヲヨ∠ ∇ャや ∇やヲ⊥ レz ヨ∠ わ∠ プ∠ ぴ
(Then long for deat h if you are t rut hful), "Had t he Jews invoked Allah for deat h, t hey would
have perished.'' Also, Ibn Abi Hat im recorded Sa` id bin Jubayr saying t hat Ibn ` Abbas said, "Had
t he Jews asked for deat h, one of t hem would have choked on his own saliva.'' These st at ement s
have aut hent ic chains of narrat ion up t o Ibn ` Abbas. Furt her, Ibn Jarir said in his Tafsir, "We
were t old t hat t he Prophet said,
ヮ͡ ヤzャ͡ ¬⊥ べ∠Βャ͡∇ヱぺ∠ ∇ユム⊥ ルz ぺ∠ ∇ユわ⊥ ∇ヨハ∠コ ラ͡ま ∇やヱ⊥キゅ∠ワ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠Α ∇モホ⊥ ぴ
-リ ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡ま れ ∠ ∇ヲヨ∠ ∇ャや ∇やヲ⊥ レz ヨ∠ わ∠ プ∠ サ͡ ゅzレャや ラ ͡ ヱ⊥キ リ͡ョ
∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱ ∇ユヰ͡ Αギ∇Αぺ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ヨよ͡ や⇔ギ∠よぺ∠ ヮ⊥ ル∠ ヲzレヨ∠ わ∠ Α∠ Ι ∠ ヱ∠
ヮ⊥ ルz み͡プ∠ ヮ⊥ ∇レョ͡ ラ
∠ ヱぁゲヘ͡ ゎ∠ ング͡ ャzや れ ∠ ∇ヲヨ∠ ∇ャや ラ z ま͡ ∇モホ⊥ - リ ∠ Β͡ヨヤ͡⇒zヌャゅ͡よ
り͡ ギ∠ ⇒∠ヰゼz ャや∠ヱ ょ ͡ ∇Βピ∠ ∇ャや ユ͡ ャ͡ゅ∠ハ ヴ∠ャま͡ ラ ∠ ヱぁキゲ∠ ゎ⊥ zユを⊥ ∇ユム⊥ Β͡ボ⇒∠ヤョ⊥
び ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ユ⊥ムゃ⊥ らあ レ∠ Β⊥ プ∠
((Say (O Muhammad ): "O you Jews! If you pret end t hat you are friends of Allah, t o t he
exclusion of (all) ot her mankind, t hen long for deat h if you are t rut hful. ''But t hey will never
long for it (deat h), because of what (deeds) t heir hands have sent before t hem! And Allah
knows well t he Zalimin. Say (t o t hem): "Verily, t he deat h from which you flee will surely meet
you, t hen you will be sent back t o (Allah) t he Knower of t he unseen and t he seen, and He will
t ell you what you used t o do.'') (62:6-8).
So t hey claimed t hat t hey are Allah's sons and loved ones and said, "Only t hose who are
Christ ian or Jews shall ent er Paradise.'' Therefore, t hey were called t o invoke Allah t o dest roy
t he lying group, be it t hem or t he Muslims. When t he Jews declined, every one was sure of
t heir wrong, for had t hey been sure of t heir claims, t hen t hey would have accept ed t he
proposal. Their lies were t hus exposed aft er t hey declined t he offer t o invoke t he curse.
Similarly, t he Messenger of Allah called a delegat ion of Naj ran's Christ ians t o curse aft er he
refut ed t hem in a debat e in which t hey demonst rat ed st ubbornness and defiance. Allah said,
∇モボ⊥ プ∠ ユ͡ ∇ヤバ͡ ∇ャや リ∠ ョ͡ ポ∠ ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ ヮ͡ Β͡プ マ ∠ィ z べ∠ェ ∇リヨ∠ プ∠ ぴ
∇ユミ⊥ ¬∠ べ∠ジル͡ ヱ∠ ゅ∠ル¬∠ べ∠ジル͡ ヱ∠ ∇ユミ⊥ ¬∠ べ∠レ∇よぺ∠ヱ∠ ゅ∠ル¬∠ べ∠レ∇よぺ∠ ネ ⊥ ∇ギル∠ ∇や∇ヲャ∠ゅ∠バゎ∠
ヴ∠ヤハ ∠ ヮ͡ ヤzャや ろ ⊥ レ∠ ∇バzャ モ∠バ∇イレ∠ プ∠ ∇モヰ͡ わ∠ ∇らル∠ zユを⊥ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺヱ ゅ∠レジ
∠ ヘ⊥ ル∠ぺヱ∠
びリ∠ Β͡よグ͡ ⇒∠ム∇ャや
(Then whoever disput es wit h you concerning him (` Isa) aft er (all t his) knowledge t hat has come
t o you (i.e. ` Isa) being a servant of Allah, and having no share in divinit y), say (O Muhammad ):
"Come, let us call our sons and your sons, our women and your women, ourselves and
yourselves t hen we pray and invoke (sincerely) t he curse of Allah upon t hose who lie.'')
(3:61).
When t he Christ ians heard t his challenge, some of t hem said t o each ot her, "By Allah! If you do
such wit h t his Prophet , none of you will have an eye t hat blinks.'' This is when t hey resort ed t o
peace and gave t he Jizyah (t ax) in disgrace. The Prophet accept ed t he Jizyah from t hem and
sent Abu ` Ubaydah bin Al-Jarrah wit h t hem as a t rust ee. Similar t o t his meaning is Allah's
command t o His Prophet t o proclaim t o t he polyt heist s:
リ
⊥ ⇒∠ヨ∇ェゲz ャや ヮ⊥ ャ∠ ∇キギ⊥ ∇ヨΒ∠ ∇ヤプ∠ る͡ ヤ∠⇒∠ヤツ
z ャや ヴ͡プ ラ
∠ ゅ∠ミ リ∠ョ ∇モホ⊥ ぴ
びや⇔ギ∂ ョ∠
(Say (O Muhammad ) whoever is in error, t he Most Gracious (Allah) will prolong him (in it ).)
(19:75) meaning, "Whoever among us has deviat ed, may Allah increase and prolong his
deviat ion.'' We will ment ion t his subj ect lat er, Allah willing.
The Mubahalah (invocat ion t o Allah t o dest roy t he liars) was called a ` wish' here, because
every j ust person wishes t hat Allah dest roy t he unj ust opponent who is debat ing wit h him,
especially when t he j ust person has a clear, apparent proof for t he t rut h he is calling t o. Also,
t he Mubahalah involves invoking Allah for deat h of t he unj ust group, because t o disbelievers,
life is t he biggest prize, especially when t hey know t he evil dest inat ion t hey will meet aft er
deat h.
びゲ∠ ヨz バ∠ Α⊥ ラぺ∠ ゆ
͡ や∠グバ∠ ∇ャや リ
∠ ョ͡ ヮ͡ ェ
͡ ゴ͡ ∇ェゴ∠ ヨ⊥ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(But t he grant of such life will not save him even a lit t le from (due) punishment .) "Long life
shall not save t hem from t orment . Cert ainly, t he polyt heist s do not believe in resurrect ion
aft er deat h, and t hey would love t o enj oy a long life. The Jews know t he humiliat ion t hey will
suffer in t he Hereaft er for knowingly ignoring t he t rut h.'' Also, ` Abdur-Rahman bin Zayd bin
Aslam said, "The Jews are most eager for t his life. They wish t hey could live for a t housand
years. However, living for a t housand years will not save t hem from t orment , j ust as Iblis' -
Sat an - long life did not benefit him, due t o being a disbeliever.'' t
マ∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ ヮ⊥ ャ∠ゴz ル∠ ヮ⊥ ルz み͡プ∠ モ ∠ Α͡ゲ∇らイ͡ ャあ や6ヱギ⊥ ハ
∠ ラ∠ ゅ∠ミ リ∠ョ ∇モホ⊥ ぴ
ン∠ゲ∇ゼよ⊥ ヱ∠ ン⇔ギワ⊥ ヱ∠ ヮ͡ ∇Αギ∠ Α∠ リ ∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホギあ ダ
∠ ョ⊥ ヮ͡ ヤzャや ラ ͡ ∇クみ͡よ͡
ヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ わ͡ ム∠ ゃ͡ ⇒ヤ∠ョヱ∠ ヮ͡ ヤzャ∂ や6ヱギ⊥ ハ
∠ ラ ∠ ゅ∠ミ リ∠ョ - リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡
びリ∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャあ ヱx ギ⊥ ハ ∠ ヮ∠ ヤzャや ラ
z み͡プ∠ モ
∠ ⇒∠ムΒ͡ョヱ∠ モ∠ Α͡ゲ∇らィ ͡ ヱ∠
(97. Say (O Muhammad ): "Whoever is an enemy t o Jibril (Gabriel) (let him die in his fury), for
indeed he has brought it (t his Qur'an) down t o your heart by Allah's permission, confirming what
came before it (i.e. t he Tawrah and t he Inj il) and guidance and glad t idings for t he believers).
(98. "Whoever is an enemy t o Allah, His Angels, His Messengers, Jibril and Mika'il, t hen verily,
Allah is an enemy t o t he disbelievers.'')
びモ
∠ Α͡ゲ∇らイ
͡ ャあ や6ヱギ⊥ ハ
∠ ラ
∠ ゅ∠ミ リ∠ョぴ
(Whoever is an enemy of Jibril (let him die in his fury)). ` Ikrimah said, "Jibr, Mik and Israf all
mean, worshipper, while il means, Allah''. Anas bin Malik said, "When ` Abdullah bin Salam
heard of t he arrival of t he Prophet in Al-Madinah, he was working on his land. He came t o t he
Prophet and said, ` I am going t o ask you about t hree t hings which nobody knows except a
Prophet . What will be t he first port ent of t he Hour What will be t he first meal t aken by t he
people of Paradise Why does a child resemble it s fat her, and why does it resemble it s mat ernal
uncle' Allah's Messenger said, (Jibril has j ust t old me t he answers.) ` Abdullah said, ` He (i.e.
Jibril), among all t he angels, is t he enemy of t he Jews.' Allah's Messenger recit ed t he Ayah,
びマ
∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ ヮ⊥ ャ∠ゴz ル∠ ヮ⊥ ルz み͡プ∠ モ
∠ Α͡ゲ∇らイ
͡ ャあ や6ヱギ⊥ ハ
∠ ラ
∠ ゅ∠ミ リ∠ョぴ
(Whoever is an enemy t o Jibril (Gabriel) (let him die in his fury), for indeed he has brought it
(t his Qur'an) down t o your heart ). Allah's Messenger t hen said, (The first port ent of t he Hour
will be a fire t hat will bring t oget her t he people from t he east t o t he west ; t he first meal of
t he people of Paradise will be t he caudat e lobe of t he liver of fish. As for t he child resembling
his parent s: If a man has sexual int ercourse wit h his wife and his discharge is first , t he child
will resemble t he fat her. If t he woman has a discharge first , t he child will resemble her side of
t he family.) On t hat ` Abdullah bin Salam said, ` I t est ify t hat t here is no deit y wort hy of
worship except Allah and you are t he Messenger of Allah.' ` Abdullah bin Salam furt her said, ` O
Allah's Messenger! The Jews are liars, and if t hey should come t o know about my conversion t o
Islam before you ask t hem (about me), t hey will t ell a lie about me.' The Jews came t o Allah's
Messenger , and ` Abdullah went inside t he house. Allah's Messenger asked (t he Jews), (` What
kind of man is ` Abdullah bin Salam') They replied, ` He is t he best among us, t he son of t he best
among us, our mast er and t he son of our mast er.' Allah's Messenger said, (What do you t hink if
he would embrace Islam) The Jews said, ` May Allah save him from it .' Then ` Abdullah bin
Salam came out in front of t hem saying, ` I t est ify t hat none has t he right t o be worshipped but
Allah and t hat Muhammad is t he Messenger of Allah.' Thereupon t hey said, ` He is t he evilest
among us, and t he son of t he evilest among us.' And t hey cont inued t alking badly about him.
Ibn Salam said, ` This is what I feared, O Messenger of Allah!.''' Only Al-Bukhari recorded t his
Hadit h wit h t his chain of narrat ion. Al-Bukhari and Muslim recorded t his Hadit h from Anas using
anot her chain of narrat ion.
Some people say t hat ` il' means worshipper while what ever word t hat is added t o it becomes
Allah's Name, because ` il' is a const ant in such conj unct ion. This is similar t o t he names
` Abdullah, ` Abdur-Rahman, ` Abdul-Malik, ` Abdul-Quddus, ` Abdus-Salam, ` Abdul-Kafi, ` Abdul-
Jalil, and so fort h. Hence, ` Abd' is const ant in t hese compound names, while t he remainder
differs from name t o name. This is t he same case wit h Jibril, Mika'il, ` Azra'il, Israfil, and so
fort h. Allah knows best .
Allah said,
マ
∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ ヮ⊥ ャ∠ゴz ル∠ ヮ⊥ ルz み͡プ∠ モ
∠ Α͡ゲ∇らイ
͡ ャあ や6ヱギ⊥ ハ
∠ ラ
∠ ゅ∠ミ リ∠ョぴ
びヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡
(Whoever is an enemy t o Jibril (Gabriel) (let him die in his fury), for indeed he has brought it
(t his Qur'an) down t o your heart by Allah's permission,) meaning, whoever becomes an enemy
of Jibril, let him know t hat he is Ruh Al-Qudus who brought down t he Glorious Dhikr (Qur'an) t o
your heart from Allah by His leave. Hence, he is a messenger from Allah. Whoever t akes a
messenger as an enemy, will have t aken all t he messengers as enemies. Furt her, whoever
believes in one messenger, is required t o believe in all of t he messengers. Whoever rej ect s one
messenger, he has rej ect ed all of t he messengers. Similarly, Allah said,
ラ∠ぺ ラ
∠ ヱ⊥ギΑ͡ゲΑ⊥ ヱ∠ ヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ ヤzャゅ͡よ ラ ∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ リ
∠ Α͡グャzや ラ z ま͡ぴ
ヂ
∃ ∇バら∠ よ͡ リ
⊥ ョ͡ ∇ぽル⊥ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ヱ ヮ͡ ヤ͡シ ⊥ ケ⊥ ヱ∠ ヮ͡ ヤzャや リ
∠ ∇Βよ∠ ∇やヲ⊥ホゲあ ヘ∠ Α⊥
びヂ∃ ∇バら∠ よ͡ ゲ⊥ ヘ⊥ ∇ムル∠ ヱ∠
(Verily, t hose who disbelieve in Allah and His Messengers and wish t o make dist inct ion bet ween
Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We
believe in some but rej ect ot hers.'') (4:150)
Allah decreed t hat t hey are disbelievers, because t hey believe in some Prophet s and rej ect
ot hers. This is t he same wit h t hose who t ake Jibril as an enemy, because Jibril did not choose
missions on his own, but by t he command of his Lord,
びマ
∠ よあ ケ∠ ゲ͡ ∇ョほ∠よ͡ Ι
z ま͡ メ
⊥ ゴz レ∠ わ∠ ル∠ ゅ∠ョヱ∠ ぴ
(And we (angels) descend not except by t he command of your Lord) (19: 64), and,
ゥ
⊥ ヱぁゲャや ヮ͡ よ͡ メ
∠ ゴ∠ ル∠ - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆあ ケ∠ モ ⊥ Α͡ゴレ∠わャ∠ ヮ⊥ ルz ま͡ヱ∠ ぴ
びリ ∠ Α͡ケグ͡ ∇レヨ⊥ ∇ャや リ
∠ ョ͡ ラ∠ ヲ⊥ムわ∠ ャ͡ マ
∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ -リ ⊥ Β͡ョΙ xや
(And t ruly, t his (t he Qur'an) is a revelat ion from t he Lord of all t hat exist s. Which t he
t rust wort hy Ruh (Jibril) has brought down. Upon your heart (O Muhammad ) t hat you may be
(one) of t he warners) (26:192-194).
Al-Bukhari report ed t hat Abu Hurayrah said t hat t he Messenger of Allah said,
Therefore, Allah became angry wit h t hose who t ook Jibril as an enemy. Allah said,
マ
∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ ヮ⊥ ャ∠ゴz ル∠ ヮ⊥ ルz み͡プ∠ モ∠ Α͡ゲ∇らイ͡ ャあ や6ヱギ⊥ ハ ∠ ラ∠ ゅ∠ミ リ∠ョぴ
びヮ͡ ∇Αギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホギあ ダ
∠ ョ⊥ ヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡
(Whoever is an enemy t o Jibril (Gabriel) (let him die in his fury), for indeed he has brought it
(t his Qur'an) down t o your heart by Allah's permission, confirming what came before it )
meaning, t he previous Books,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ ン∠ゲ∇ゼよ⊥ ヱ∠ ン⇔ギワ⊥ ヱ∠ ぴ
(and guidance and glad t idings for t he believers) meaning, as guidance t o t heir heart s and
bringer of t he good news of Paradise, which is exclusively for t he believers. Similarly, Allah
said,
モ
∠ Α͡ゲ∇らィ
͡ ヱ∠ ヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ わ͡ ム∠ ゃ͡ ⇒ヤ∠ョヱ∠ ヮ͡ ヤzャ∂ や6ヱギ⊥ ハ
∠ ラ ∠ ゅ∠ミ リ∠ョぴ
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャあ ヱx ギ⊥ ハ ∠ ヮ∠ ヤzャや ラ
z み͡プ∠ モ
∠ ⇒∠ムΒ͡ョヱ∠
(Whoever is an enemy t o Allah, His Angels, His Messengers, Jibril and Mika'il (Michael), t hen
verily, Allah is an enemy t o t he disbelievers.)
Allah st at ed t hat whoever t akes Him, His angels and messengers as enemies, t hen...Allah's
messengers include angels and men, for Allah said,
びサ
͡ ゅzレャや リ
∠ ョ͡ ヱ∠ Κ
⇔シ
⊥ ケ⊥ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや リ
∠ ョ͡ ヴ͡ヘト
∠ ∇ダΑ∠ ヮ⊥ zヤャやぴ
(Allah chooses Messengers from angels and from men) (22:75). Allah said,
びモ
∠ ⇒∠ムΒ͡ョヱ∠ モ
∠ Α͡ゲ∇らィ
͡ ヱ∠ ぴ
(Jibril (Gabriel) and Mika'il (Michael)). Allah ment ioned Jibril and Mika'il specifically - alt hough
t hey are included among t he angels who were messengers - only because t his Ayah was meant
t o support Jibril t he emissary bet ween Allah and His Prophet s. Allah also ment ioned Mika'il
here, because t he Jews claimed t hat Jibril was t heir enemy and Mika'il was t heir friend. Allah
informed t hem t hat whoever is an enemy of eit her of t hem, t hen he is also an enemy of t he
ot her as well as Allah. We should st at e here t hat Mika'il somet imes descended t o some of
Allah's Prophet s, alt hough t o a lesser ext ent t han Jibril, because t his was primarily Jibril's t ask,
and Israfil is ent rust ed wit h t he j ob of blowing t he Trumpet for t he commencement of
Resurrect ion on t he Day of Judgment . It is recorded in t he Sahih t hat whenever t he Messenger
of Allah would wake up at night , he would supplicat e,
ゲ∠ デ
͡ ゅ∠プ モ∠ Β͡プや∠ゲ∇シま͡ヱ∠ モ ∠ Β͡もゅ∠ムΒ͡ョヱ∠ モ ∠ Β͡もや∠ゲ∇らィ
͡ ゆ z ケ∠ ユz ヰ⊥ ヤzャや»
ろ∠ ∇ルぺ∠ ∩͡りキ∠ ゅ∠ヰゼ
z ャや∠ヱ ょ ͡ ∇Βピ∠ ∇ャや ユ∠ ャ͡ゅ∠ハ チ ͡ ∇ケほ∠∇ャや∠ヱ れ ͡ や∠ヲヨ∠ ジ z ャや
ヶ͡ルギ͡ ∇ワや ∩∠ラヲ⊥ヘヤ͡わ∠ ∇ガΑ∠ ヮ͡ Β͡プ やヲ⊥ルゅ∠ミ ゅ∠ヨΒ͡プ ポ ∠ キ͡ ゅ∠らハ
͡ リ∠ ∇Βよ∠ ユ⊥ ム⊥ ∇エゎ∠
∇リョ∠ ヵ͡ギ∇ヰゎ∠ マ ∠ ルz ま͡ マ
∠ ル͡ ∇クみ͡よ͡ ペ
あエ ∠ ∇ャや リ∠ ョ͡ ヮ͡ Β͡プ ブ ∠ ヤ͡わ⊥ ∇カや ゅ∠ヨャ͡
«ユΒ͡ボわ∠ ∇ジョ⊥ ヅ ∃ や∠ゲタ ͡ ヴャ͡ま ¬⊥ ゅ∠ゼゎ∠
(O Allah, Lord of Jibril, Mika'il and Israfil, Creat or of t he heavens and eart h and Knower of t he
seen and t he unseen! You j udge bet ween Your servant s regarding what t hey differ in, so direct
me t o t he t rut h which t hey differ on, by Your leave. Verily, You guide whom You will t o t he
st raight pat h.)
Allah's st at ement ,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャあ ヱx ギ⊥ ハ
∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ぴ
(t hen verily, Allah is an enemy t o t he disbelievers) informed t he disbelievers t hat whoever
t akes a friend of Allah as an enemy, t hen he has t aken Allah as an enemy, and whoever t reat s
Allah as an enemy, t hen he shall be Allah's enemy. Indeed, whoever is an enemy of Allah t hen
he will lose in t his life and t he Hereaft er, as st at ed earlier;
«る∠よケ∠ ゅ∠エヨ⊥ ∇ャゅ͡よ ヮ⊥ わ⊥ ∇ルク∠ へ ∇ギボ∠ プ∠ ゅ6Βャ͡ヱ∠ ヶ͡ャ ンキ∠ ゅ∠ハ ∇リョ∠ »
(Whoever t akes a friend of Mine as an enemy, I shall wage war on him.)
びろ
∃ ⇒∠レΒあよ∠ ろ
∃ ⇒∠Αや∠¬ マ
∠ ∇Βャ∠ま͡ べ∠レ∇ャ∠ゴル∠ぺ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed We have sent down t o you manifest Ayat ) means, "We have sent t o you, O
Muhammad, clear signs t hat t est ify t o your prophet hood.'' These Ayat are cont ained in t he Book
of Allah (Qur'an) which narrat es t he secret s of t he knowledge t hat t he Jews possess, which t hey
hid, and t he st ories of t heir earlier generat ions. The Book of Allah also ment ions t he t ext s in
t he Books of t he Jews t hat are known t o only t he rabbis and scholars, and t he sect ions where
t hey alt ered and dist ort ed t he rulings of t he Tawrah. Since Allah ment ioned all of t his in His
Book revealed t o His Prophet Muhammad , t hen t his fact alone should be enough evidence for
t hose who are t rut hful wit h t hemselves and who wish t o avoid bringing t hemselves t o
dest ruct ion due t o envy and t ransgression. Furt her human inst ict t est ifies t o t he t rut h t hat
Muhammad was sent wit h and t he clear signs t hat he brought which he did not learn or acquire
from mankind. Ad-Dahhak said t hat Ibn ` Abbas said t hat ,
びろ
∃ ⇒∠レΒあよ∠ ろ
∃ ⇒∠Αや∠¬ マ
∠ ∇Βャ∠ま͡ べ∠レ∇ャ∠ゴル∠ぺ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed We have sent down t o you manifest Ayat ) means, "You recit e and convey t his Book
t o t hem day and night , alt hough you are an Ummi (unlet t ered) who never read a book. Yet , you
inform t hem of what t hey have (in t heir own Books). Allah st at ed t hat t his fact should serve as
an example, a clear sign and a proof against t hem, if t hey but knew.''
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ ∇ユワ⊥ ゲ⊥ ん∠ ∇ミぺ∠ ∇モよ∠ ぴ
(Nay! (t he t rut h is:) most of t hem believe not ) means, "There is not a promise t hat t hey make,
but t hey break it and abandon it . They make a promise t oday and break it t omorrow.''
ゅ∠ヨャあ ∀ベギあ ∠ダョ⊥ ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョあ ∀メヲ⊥シ∠ケ ∇ユワ⊥ ¬∠ べ∠ィ ゅzヨャ∠ヱ∠ ぴ
び∇ユヰ⊥ バ∠ ョ∠
(And when t here came t o t hem a Messenger from Allah (i.e. Muhammad ) confirming what was
wit h t hem), "When Muhammad came t o t hem, t hey want ed t o cont radict and disput e wit h him
using t he Tawrah. However, t he Tawrah and t he Qur'an affirmed each ot her. So t he Jews gave
up on using t he Torah, and t ook t o t he Book of Asaf, and t he magic of Harut and Marut , which
indeed did not conform t o t he Qur'an. Hence Allah's st at ement ,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ ∇ユヰ⊥ ルz ほ∠ミ∠ ぴ
(As if t hey did not know!).''
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ ∇ユヰ⊥ ルz ほ∠ミ∠ ぴ
(As if t hey did not know!) means, "They knew t he t rut h but abandoned it , hid it and denied t he
fact t hat t hey even had it .''
びリ
∠ ⇒∠ヨ∇Βヤ∠シ
⊥ マ
͡ ∇ヤョ⊥ ヴ∠ヤハ
∠ リ
⊥ Β͡ト⇒∠Βzゼャや ∇やヲ⊥ヤ∇わゎ∠ ゅ∠ョ ∇やヲ⊥バら∠ ゎz や∠ヱぴ
(They followed what t he Shayat in (devils) gave out (falsely of t he magic) in t he lifet ime of
Sulayman) means, "` During t he t ime of Prophet Solomon.' Beforehand, t he devils used t o
ascend t o heaven and eavesdrop on t he conversat ions of t he angels about what will occur on
t he eart h regarding deat h, ot her incident s or unseen mat t ers. They would convey t his news t o
t he soot hsayers, and t he soot hsayers would in t urn convey t he news t o t he people. The people
would believe what t he soot hsayers t old t hem as being t rue. When t he soot hsayers t rust ed t he
devils, t he devils st art ed t o lie t o t hem and added ot her words t o t he t rue news t hat t hey
heard, t o t he ext ent of adding sevent y false words t o each t rue word. The people recorded
t hese words in some books. Soon aft er, t he Children of Israel said t hat t he Jinns know mat t ers
of t he Unseen. When Solomon was sent as a Prophet , he collect ed t hese books in a box and
buried it under his t hrone; any devil t hat dared get near t he box was burned. Solomon said, ` I
will not hear of anyone who says t hat t he devils know t he Unseen, but I will cut off his head.'
When Solomon died and t he scholars who knew t he t rut h about Solomon perished, t here came
anot her generat ion. To t hem, t he devil mat erialized in t he shape of a human and said t o some
of t he Children of Israel, ` Should I lead you t o a t reasure t hat you will never be able t o use up'
They said. ` Yes.' He said, ` Dig under t his t hrone,' and he went wit h t hem and showed t hem
Solomon's t hrone. They said t o him, ` Come closer.' He said, ` No. I will wait for you here, and if
you do not find t he t reasure t hen kill me. ' They dug and found t he buried books, and Sat an
said t o t hem, ` Solomon only cont rolled t he humans, devils and birds wit h t his magic.'
Thereaft er, t he news t hat Solomon was a sorcerer spread among t he people, and t he Children
of Israel adopt ed t hese books. When Muhammad came, t hey disput ed wit h him relying on t hese
books. Hence Allah's st at ement ,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Β͡デゅ∇Βゼ
z ャや リ
z ム͡ ⇒∠ャヱ∠ リ
⊥ ⇒∠ヨ∇Βヤ∠シ
⊥ ゲ∠ ヘ∠ ミ∠ ゅ∠ョヱ∠ ぴ
(Sulayman did not disbelieve, but t he Shayat in (devils) disbelieved).
The Story of Harut and Marut, and the Explanation that They were
Angels
Allah said,
There is a difference of opinion regarding t his st ory. It was said t hat t his Ayah denies t hat
anyt hing was sent down t o t he t wo angels, as Al-Qurt ubi st at ed and t hen referred t o t he Ayah,
びリ
⊥ ⇒∠ヨ∇Βヤ∠シ
⊥ ゲ∠ ヘ∠ ミ∠ ゅ∠ョヱ∠ ぴ
(Sulayman did not disbelieve) saying, "The negat ion applies in bot h cases. Allah t hen said,
ゲ∠ ∇エジ
あ ャや サ
∠ ゅzレャや ラ
∠ ヲ⊥ヨヤあバ∠ Α⊥ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Β͡デゅ∇Βゼz ャや リ z ム͡ ⇒∠ャヱ∠ ぴ
びリ͡ ∇Βム∠ ヤ∠ヨ∠ ∇ャや ヴ∠ヤハ
∠ メ ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠
(But t he Shayat in (devils) disbelieved, t eaching men magic and such t hings t hat came down at
Babylon t o t he t wo angels).
The Jews claimed t hat Gabriel and Michael brought magic down t o t he t wo angels, but Allah
refut ed t his false claim.''
Also, Ibn Jarir report ed, t hat Al-` Awfi said t hat Ibn ` Abbas said about Allah's st at ement ,
びモ
∠ よ͡ ゅ∠らよ͡ リ
͡ ∇Βム∠ ヤ∠ヨ∠ ∇ャや ヴ∠ヤハ
∠ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ぴ
(And such t hings t hat came down at Babylon t o t he t wo angels)
Also, Ibn Jarir narrat ed t hat Ar-Rabi` bin Anas said about ,
びリ
͡ ∇Βム∠ ヤ∠ヨ∠ ∇ャや ヴ∠ヤハ
∠ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ぴ
(And such t hings t hat came down t o t he t wo angels), "Allah did not send magic down t o t he
t hem.'' Ibn Jarir comment ed, "This is t he correct explanat ion for t his Ayah.
びリ
∠ ⇒∠ヨ∇Βヤ∠シ
⊥ マ
͡ ∇ヤョ⊥ ヴ∠ヤハ
∠ リ
⊥ Β͡ト⇒∠Βzゼャや ∇やヲ⊥ヤ∇わゎ∠ ゅ∠ョ ∇やヲ⊥バら∠ ゎz や∠ヱぴ
(They followed what t he Shayat in (devils) gave out (falsely) in t he lifet ime of Sulayman.)
meaning, magic. However, neit her did Solomon disbelieve nor did Allah send magic wit h t he
t wo angels. The devils, on t he ot her hand, disbelieved and t aught magic t o t he people of t he
Babylon of Harut and Marut .''
Ibn Jarir cont inued; "If someone asks about explaining t his Ayah in t his manner, we say t hat ,
びリ
∠ ⇒∠ヨ∇Βヤ∠シ
⊥ マ
͡ ∇ヤョ⊥ ヴ∠ヤハ
∠ リ
⊥ Β͡ト⇒∠Βzゼャや ∇やヲ⊥ヤ∇わゎ∠ ゅ∠ョ ∇やヲ⊥バら∠ ゎz や∠ヱぴ
(They followed what t he Shayat in (devils) gave out (falsely) in t he lifet ime of Sulayman.)
means, magic. Solomon neit her disbelieved nor did Allah send magic wit h t he t wo angels.
However, t he devils disbelieved and t aught magic t o t he people in t he Babylon of Harut and
Marut , meaning Gabriel and Michael, for Jewish sorcerers claimed t hat Allah sent magic by t he
words of Gabriel and Michael t o Solomon, son of David. Allah denied t his false claim and st at ed
t o His Prophet Muhammad t hat Gabriel and Michael were not sent wit h magic. Allah also
exonerat ed Solomon from pract icing magic, which t he devils t aught t o t he people of Babylon
by t he hands of t wo men, Harut and Marut . Hence, Harut and Marut were t wo ordinary men
(not angels or Gabriel or Michael).'' These were t he words of At -Tabari, and t his explanat ion is
not plausible.
Many among t he Salaf, said t hat Harut and Marut were angels who came down from heaven t o
eart h and did what t hey did as t he Ayah st at ed. To conform t his opinion wit h t he fact t hat t he
angels are immune from error, we say t hat Allah had et ernal knowledge what t hese angels
would do, j ust as He had et ernal knowledge t hat Iblis would do as he did, while Allah refered
t o him being among t he angels,
Ι
z ま͡ ∇やヱ⊥ギイ
∠ジ∠ プ∠ ュ∠ キ∠ Ε
∠ ∇やヱ⊥ギイ
⊥ ∇シや る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ヤャ͡ ゅ∠レ∇ヤホ⊥ ∇クま͡ヱ∠ ぴ
び ヴ∠よぺ∠ ザ∠ Β͡ヤ∇よま͡
(And (remember) when We said t o t he angels: "Prost rat e yourselves before Adam.'' And t hey
prost rat ed except Iblis (Sat an), he refused) (20:116) and so fort h. However, what Harut and
Marut did was less evil t han what Iblis, may Allah curse him, did. Al-Qurt ubi report ed t his
opinion from ` Ali, Ibn Mas` ud, Ibn ` Abbas, Ibn ` Umar, Ka` b Al-Ahbar, As-Suddi and Al-Kalbi.
る∀ レ∠ ∇わプ͡ リ
⊥ ∇エル∠ ゅ∠ヨルz ま͡ Ι
∠ ヲ⊥ボΑ∠ ヴzわェ
∠ ギ∃ ェ
∠ ぺ∠ ∇リョ͡ ラ
͡ ゅ∠ヨヤあバ∠ Α⊥ ゅ∠ョヱ∠ ぴ
び∇ゲヘ⊥ ∇ムゎ∠ Κ∠ プ∠
(But neit her of t hese t wo (angels) t aught anyone (such t hings) t ill t hey had said, "We are for
t rial, so disbelieve not (by learning t his magic from us).)
Abu Ja` far Ar-Razi said t hat Ar-Rabi' bin Anas said t hat Qays bin ` Abbad said t hat Ibn ` Abbas
said, "When someone came t o t he angels t o learn magic, t hey would discourage him and say t o
him, ` We are only a t est , so do not fall int o disbelief.' They had knowledge of what is good and
evil and what const it ut es belief or disbelief, and t hey t hus knew t hat magic is a form of
disbelief. When t he person who came t o learn magic st ill insist ed on learning it , t hey
commanded him t o go t o such and such place, where if he went , Sat an would meet him and
t each him magic. When t his man would learn magic, t he light (of fait h) would depart him, and
he would see it shining (and flying away) in t he sky. He would t hen proclaim, ` O my sorrow!
Woe unt o me! What should I do.'' Al-Hasan Al-Basri said t hat t his Ayah means, "The angels were
sent wit h magic, so t hat t he people whom Allah willed would be t ried and t est ed. Allah made
t hem promise t hat t hey would not t each anyone unt il first proclaiming, ` We are a t est for you,
do not fall int o disbelief.''' It was recorded by Ibn Abi Hat im. Also, Qat adah said, "Allah t ook
t heir covenant t o not t each anyone magic unt il t hey said, ` We are a t est . Therefore, do not fall
in disbelief.'''
Also, As-Suddi said, "When a man would come t o t he t wo angels t hey would advise him, ` Do not
fall int o disbelief. We are a t est . ' When t he man would ignore t heir advice, t hey would say,
` Go t o t hat pile of ashes and urinat e on it .' When he would urinat e on t he ashes, a light ,
meaning t he light of fait h, would depart from him and would shine unt il it ent ered heaven.
Then somet hing black t hat appeared t o be smoke would descend and ent er his ears and t he
rest of his body, and t his is Allah's anger. When he t old t he angels what happened, t hey would
t each him magic. So Allah's st at ement ,
る∀ レ∠ ∇わプ͡ リ
⊥ ∇エル∠ ゅ∠ヨルz ま͡ Ι
∠ ヲ⊥ボΑ∠ ヴzわェ
∠ ギ∃ ェ
∠ ぺ∠ ∇リョ͡ ラ
͡ ゅ∠ヨヤあバ∠ Α⊥ ゅ∠ョヱ∠ ぴ
び∇ゲヘ⊥ ∇ムゎ∠ Κ∠ プ∠
(But neit her of t hese t wo (angels) t aught anyone (such t hings) t ill t hey had said, "We are for
t rial, so disbelieve not (by learning t his magic from us).)
Sunayd said t hat Haj j aj said t hat Ibn Jurayj comment ed on t his Ayah (2:102), "No one dares
pract ice magic except a disbeliever. As for t he Fit nah, it involves t rials and freedom of
choice.''The scholars who st at ed t hat learning magic is disbelief relied on t his Ayah for
evidence. They also ment ioned t he Hadit h t hat Abu Bakr Al-Bazzar recorded from ` Abdullah,
which st at es,
∇ギボ∠ プ∠ メ
⊥ ヲ⊥ボΑ∠ ゅ∠ヨよ͡ ヮ⊥ ホ∠ ギz ダ
∠ プ∠ や⇔ゲ͡ェゅ∠シ ∇ヱぺ∠ ゅ⇔レ͡ワゅ∠ミ ヴ∠ゎぺ∠ ∇リョ∠ »
«ユ∂ヤシヱ ヮΒヤハ ぶや ヴヤタ∃ギヨz ∠エョ⊥ ヴヤ∠ハ メ ∠ ゴ͡ ∇ルぺ⊥ ゅ∠ヨよ͡ ゲ∠ヘ∠ミ
(Whoever came t o a soot hsayer or a sorcerer and believed in what he said, will have
disbelieved in what Allah revealed t o Muhammad .)
This Hadit h has an aut hent ic chain of narrat ion and t here are ot her Hadit hs which support it .
¬͡ ∇ゲヨ∠ ∇ャや リ
∠ ∇Βよ∠ ヮ͡ よ͡ ラ
∠ ヲ⊥ホゲあ ヘ∠ Α⊥ ゅ∠ョ ゅ∠ヨヰ⊥ ∇レョ͡ ラ
∠ ヲ⊥ヨヤzバ∠ わ∠ Β∠ プ∠ ぴ
びヮ͡ ィ
͡ ∇ヱコ∠ ヱ∠
(And from t hese (angels) people learn t hat by which t hey cause separat ion bet ween man and
his wife,) This means, "The people learned magic from Harut and Marut and indulged in evil
act s t hat included separat ing spouses, even t hough spouses are close t o, and int imat ely
associat e wit h each ot her. This is t he devil's work.'' Muslim recorded t hat Jabir bin ` Abdullah
said t hat t he Messenger of Allah said,
ゑ
⊥ バ∠ ∇らΑ∠ zユを⊥ ¬͡ ゅ∠ヨ∇ャや ヴ∠ヤハ ∠ ヮ⊥ セ
∠ ∇ゲハ ∠ ノ⊥ ツ ∠ Β∠ ャ∠ ラ
∠ ゅ∠ト∇Βゼ
z ャや ラ
z ま͡»
∇ユヰ⊥ ヨ⊥ ヌ
∠ ∇ハぺ∠ る⇔ ャ∠ゴ͡ ∇レョ∠ ロ⊥ ギ∠ ∇レハ
͡ ∇ユヰ⊥ よ⊥ ゲ∠ ∇ホほ∠プ∠ サ
͡ ゅzレャや ヶ͡プ ロ⊥ ゅ∠Αや∠ゲシ ∠
ラ
∃ ゅ∠ヤヘ⊥ よ͡ ろ
⊥ ∇ャコ͡ ゅ∠ョ :メ ⊥ ヲ⊥ボΒ∠ プ∠ ∇ユワ⊥ ギ⊥ ェ
∠ ぺ∠ ¬⊥ ヶ͡イΑ∠ ヱ∠ る⇔ レ∠ ∇わプ͡ ロ⊥ ギ∠ ∇レハ ͡
:ザ
⊥ Β͡ヤ∇よま͡ メ ⊥ ヲ⊥ボΒ∠ プ∠ ∩や∠グミ∠ ヱ∠ や∠グミ∠ メ ⊥ ヲ⊥ボΑ∠ ヲ∠ ワ⊥ ヱ∠ ヮ⊥ わ⊥ ∇ミゲ∠ ゎ∠ ヴzわェ ∠
:メ
⊥ ヲ⊥ボΒ∠ プ∠ ∇ユワ⊥ ギ⊥ ェ
∠ ぺ∠ ¬⊥ ヶ͡イΑ∠ ヱ∠ ∩ゅ⇔ゃ∇Βセ ∠ ろ ∠ ∇バレ∠ タ ∠ ゅ∠ョ ぶ ͡ や∠ヱ ゅ∠ャ
:メ
∠ ゅ∠ホ ∩͡ヮ͡ヤ∇ワ∠ぺ リ ∠ ∇Βよ∠ ヱ∠ ヮ⊥ レ∠ ∇Βよ∠ ろ
⊥ ∇ホzゲプ∠ ヴ∂わェ ∠ ヮ⊥ わ⊥ ∇ミゲ∠ ゎ∠ ゅ∠ョ
«ろ∇ルぺ∠ ユ∠ ∇バル͡ :メ ⊥ ヲ⊥ボΑ∠ ヱ∠ ヮ⊥ ョ⊥ ゴ͡ わ∠ ∇ヤΑ∠ ヱ∠ ヮ͡ Β͡ル∇ギΑ⊥ ヱ∠ ヮ⊥ よ⊥ あゲボ⊥Βプ∠
(Sat an erect s his t hrone on wat er and sends his emissaries among t he people. The closest
person t o him is t he person who causes t he most Fit nah. One of t hem (a devil) would come t o
him and would say, ` I kept incit ing so-and-so, unt il he said such and such words.' Iblis says,
` No, by Allah, you have not done much.' Anot her devil would come t o him and would say, ` I
kept incit ing so-and-so, unt il I separat ed bet ween him and his wife.' Sat an would draw him
closer and embrace him, saying, ` Yes, you did well.')
Separat ion bet ween a man and his wife occurs here because each spouse imagines t hat t he
ot her spouse is ugly or ill-mannered, et c.
びヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡ Ι
z ま͡ ギ∃ ェ
∠ ぺ∠ ∇リョ͡ ヮ͡ よ͡ リ
∠ Αあケべ∠ツよ͡ ユ⊥ワ ゅ∠ョヱ∠ ぴ
(But t hey could not t hus harm anyone except by Allah's leave). Sufyan At h-Thawri comment ed,
"Except by Allah's appoint ed t erm.'' Furt her, Al-Hasan Al-Basri said t hat ,
びヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡ Ι
z ま͡ ギ∃ ェ
∠ ぺ∠ ∇リョ͡ ヮ͡ よ͡ リ
∠ Αあケべ∠ツよ͡ ユ⊥ワ ゅ∠ョヱ∠ ぴ
(But t hey could not t hus harm anyone except by Allah's leave) means, "Allah allows magicians
t o adversely affect whomever He wills and saves whomever He wills from t hem. Sorcerers
never bring harm t o anyone except by Allah's leave.'' Allah's st at ement ,
び∇ユヰ⊥ バ⊥ ヘ∠ レ∠Α Ι
∠ ヱ∠ ∇ユワ⊥ ぁゲツ
⊥ Α∠ ゅ∠ョ ラ
∠ ヲ⊥ヨヤzバ∠ わ∠ Α∠ ヱ∠ ぴ
(And t hey learn t hat which harms t hem and prof it s t hem not .) means, it harms t heir religion
and does not have a benefit compared t o it s harm.
∇リョ͡ り͡ ゲ∠ カ
͡Ιx や ヴ͡プ ヮ⊥ ャ∠ ゅ∠ョ ロ⊥ や∠ゲわ∠ ∇セや リ
͡ ヨ∠ ャ∠ ∇やヲ⊥ヨヤ͡ハ
∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
びペ
∃ ⇒∠ヤカ ∠
(And indeed t hey knew t hat t he buyers of it (magic) would have no (Khalaq) share in t he
Hereaft er.) meaning, "The Jews who preferred magic over following t he Messenger of Allah
knew t hat t hose who commit t he same error shall have no Khalaq in t he Hereaft er.'' Ibn
` Abbas, Muj ahid and As-Suddi st at ed t hat ` no Khalaq' means, ` no share.'
リ
∠ ⇒∠ヨ∇Βヤ∠シ⊥ マ ͡ ∇ヤョ⊥ ヴ∠ヤハ ∠ リ ⊥ Β͡ト⇒∠Βzゼャや ∇やヲ⊥ヤ∇わゎ∠ ゅ∠ョ ∇やヲ⊥バら∠ ゎz や∠ヱぴ
ラ
∠ ヲ⊥ヨヤあバ∠ Α⊥ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Β͡デゅ∇Βゼ z ャや リz ム͡ ⇒∠ャヱ∠ リ ⊥ ⇒∠ヨ∇Βヤ∠シ
⊥ ゲ∠ ヘ∠ ミ∠ ゅ∠ョヱ∠
モ
∠ よ͡ ゅ∠らよ͡ リ ͡ ∇Βム∠ ヤ∠ヨ∠ ∇ャや ヴ∠ヤハ ∠ メ ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ゲ∠ ∇エジ あ ャや サ ∠ ゅzレャや
ヴzわェ ∠ ギ∃ ェ ∠ ぺ∠ ∇リョ͡ ラ ͡ ゅ∠ヨヤあバ∠ Α⊥ ゅ∠ョヱ∠ れ ∠ ヱ⊥ゲ⇒∠ョヱ∠ れ ∠ ヱ⊥ゲ⇒∠ワ
ゅ∠ョ ゅ∠ヨヰ⊥ ∇レョ͡ ラ ∠ ヲ⊥ヨヤzバ∠ わ∠ Β∠ プ∠ ∇ゲヘ⊥ ∇ムゎ∠ Κ∠ プ∠ る∀ レ∠ ∇わプ͡ リ⊥ ∇エル∠ ゅ∠ヨルz ま͡ Ι∠ ヲ⊥ボΑ∠
リ
∠ Αあケべ∠ツよ͡ ユ⊥ワ ゅ∠ョヱ∠ ヮ͡ ィ ͡ ∇ヱコ∠ ヱ∠ ¬͡ ∇ゲヨ∠ ∇ャや リ ∠ ∇Βよ∠ ヮ͡ よ͡ ラ
∠ ヲ⊥ホゲあ ヘ∠ Α⊥
∇ユワ⊥ ぁゲツ ⊥ Α∠ ゅ∠ョ ラ ∠ ヲ⊥ヨヤzバ∠ わ∠ Α∠ ヱ∠ ヮ͡ ヤzャや ラ͡ ∇クみ͡よ͡ Ι z ま͡ ギ∃ ェ
∠ ぺ∠ ∇リョ͡ ヮ͡ よ͡
ヴ͡プ ヮ⊥ ャ∠ ゅ∠ョ ロ⊥ や∠ゲわ∠ ∇セや リ ͡ ヨ∠ ャ∠ ∇やヲ⊥ヨヤ͡ハ ∠ ∇ギボ∠ ャ∠ヱ∠ ∇ユヰ⊥ バ⊥ ヘ∠ レ∠Α Ι ∠ ヱ∠
∇ヲャ∠ ∇ユヰ⊥ ジ∠ ヘ⊥ ル∠ぺ ヮ͡ よ͡ ∇や∇ヱゲ∠ セ ∠ ゅ∠ョ ザ ∠ ∇ゃら͡ ャ∠ヱ∠ ペ ∃ ⇒∠ヤカ∠ ∇リョ͡ り͡ ゲ∠ カ ͡Ιxや
∀るよ∠ ヲ⊥んヨ∠ ャ∠ や∇ヲボ∠ ゎz やヱ ∇やヲ⊥レョ∠ や∠¬ ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ - ∠ラヲ⊥ヨ∠ヤ∇バ∠Α ∇やヲ⊥ルゅ∠ミ
びラ ∠ ヲ⊥ヨヤ∠∇バΑ∠ ∇やヲ⊥ルゅ∠ミ ∇ヲャz ∀ゲ∇Β∠カ ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョあ
(And how bad indeed was t hat for which t hey sold t heir own selves, if t hey but knew. And if
t hey had believed and guarded t hemselves from evil and kept t heir dut y t o Allah, far bet t er
would have been t he reward from t heir Lord, if t hey but knew!). Allah st at ed, o
びザ
∠ ∇ゃら͡ ャ∠ヱ∠ ぴ
(And how bad) meaning, what t hey preferred, magic, inst ead of fait h and following t he
Messenger, if t hey but comprehend t he advice.
ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョあ ∀るよ∠ ヲ⊥んヨ∠ ャ∠ や∇ヲ∠ボゎz やヱ ∇やヲ⊥レョ∠ や∠¬ ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ ぴ
び∀ゲ∇Β∠カ
(And if t hey had believed and guarded t hemselves from evil and kept t heir dut y t o Allah, far
bet t er would have been t he reward from t heir Lord,) meaning, "Had t hey believed in Allah and
His Messenger and avoided t he prohibit ions, t hen Allah's reward for t hese good deeds would
have been bet t er for t hem t han what t hey chose and preferred for t hemselves.'' Similarly, Allah
said,
∀ゲ∇Β∠カ ヮ͡ ヤzャや ゆ
⊥ や∠ヲを∠ ∇ユム⊥ ヤ∠∇Αヱ∠ ユ∠ ∇ヤバ͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや メ
∠ ゅ∠ホヱ∠ ぴ
Ι
z ま͡ べ∠ワゅzボヤ∠Α⊥ Ι ∠ ヱ∠ ゅ⇔エ͡ヤ⇒∠タ モ ∠ ヨ͡ ハ
∠ ヱ∠ リ∠ ョ∠ や∠¬ ∇リヨ∠ ャあ
びラ∠ ヱ⊥ゲら͡ ⇒zダャや
(But t hose who had been given (religious) knowledge said: "Woe t o you! The reward of Allah (in
t he Hereaft er) is bet t er for t hose who believe and do right eous good deeds, and t his none shall
at t ain except As-Sabirun (t he pat ient in following t he t rut h).'') (28:80).
Also, t he Hadit hs st at ed t hat when t hey would greet Muslims, t hey would say, ` As-Samu
` alaykum,' meaning, ` deat h be t o you'. This is why we were commanded t o answer t hem by
saying, ` Wa ` alaykum,' meaning, ` and t o you t oo', t hen our supplicat ion against t hem shall be
answered, rat her t han t heirs against us.
Allah forbade t he believers from imit at ing t he disbelievers in t ongue or deed. Allah said,
Also, Imam Ahmad narrat ed t hat Ibn ` Umar said t hat t he Messenger of Allah said,
ぶ
⊥ や∠ギら∠ ∇バΑ⊥ ヴzわェ
∠ ブ͡ ∇Βジ
z ャゅ͡よ る͡ ハ ∠ ゅzジャや ヵ ͡ ギ∠ Α∠ リ ∠ ∇Βよ∠ ろ
⊥ ∇んバ͡ よ⊥ »
モ
あニ͡ ろ ∠ ∇エゎ∠ ヶ͡ホ∇コケ͡ モ ∠ バ͡ ィ
⊥ ヱ∠ ∩⊥ヮャ∠ マ ∠ Α͡ゲセ ∠ ゅ∠ャ ロ⊥ ギ∠ ∇ェヱ∠
ブ
∠ ャ∠ゅ∠カ ∇リョ∠ ヴ∠ヤハ ∠ ケ⊥ ゅ∠ピダz ャや∠ヱ る⊥ ャzグあ ャや ろ ͡ ヤ∠バ͡ ィ⊥ ヱ∠ ∩ヶ͡エ∇ョケ⊥
«ユ⊥ヰ∇レョ͡ ヲ∠ ヰ⊥ プ∠ ュ∃ ヲ∠ボよ͡ ヮ∠ らz ゼ
∠ ゎ∠ ∇リョ∠ ヱ∠ ∩ヵ͡ゲ∇ョぺ∠
(I was sent wit h t he sword j ust before t he Last Hour, so t hat Allah is worshipped alone wit hout
part ners. My sust enance was provided for me from under t he shadow of my spear. Those who
oppose my command were humiliat ed and made inferior, and whoever imit at es a people, he is
one of t hem.)
«ユ⊥ヰ∇レョ͡ ヲ∠ ヰ⊥ プ∠ ュ∃ ∇ヲボ∠ よ͡ ヮ∠ らz ゼ
∠ ゎ∠ ∇リョ∠ »
(Whoever imit at es a people is one of t hem.)
These Hadit hs indicat e, along wit h t heir t hreat s and warnings, t hat we are not allowed t o
imit at e t he disbelievers in t heir st at ement s, deeds, clot hes, feast s, act s of worship, et c.,
what ever act ions of t he disbelievers t hat were not legislat ed for us.
びゅ∠レ͡ハ∠ケ ∇やヲ⊥ャヲ⊥ボゎ∠ Ι
∠ぴ
(Say not (t o t he Messenger ) Ra` ina) "They used t o say t o t he Prophet , Ar` ina samak (which is
an insult ).'' Ibn Abu Hat im said t hat it was report ed t hat Abu Al-` Aliyah, Abu Malik, Ar-Rabi` bin
Anas, ` At iyah Al-` Awfi and Qat adah said similarly. Furt her, Muj ahid said, "` Do not say Ra` ina'
means, ` Do not disput e'.'' Muj ahid said in anot her narrat ion, "Do not say, ` We hear from you,
and you hear from us.''' Also, ` At a' said, "Do not say,
びゅ∠レハ
͡ ケ∠ ぴ
(Ra` ina), which was a dialect t hat t he Ansar used and which was forbidden from use by Allah.''
Also, As-Suddi said, "Rifa` ah bin Zayd, a Jewish man from t he t ribe of Qaynuqa` , used t o come
t o t he Prophet and say t o him, ` Hear, Ghayr Musma'in (let you hear not hing).' The Muslims used
t o t hink t hat t he Prophet s are greet ed and honored wit h t his t ype of speech, and t his is why
some of t hem used t o say, ` Hear, let you hear not hing,' and so on, as ment ioned in Surat An-
Nisa.'' Thereaft er, Allah forbade t he believers from ut t ering t he word Ra` ina.'' ` Abdur-Rahman
bin Zayd bin Aslam also said similarly.
The extreme Enmity that the Disbelievers and the People of the
Book have against Muslims
Allah said next (2:105),
Ι
∠ ヱ∠ ょ ͡ ⇒∠わム͡ ∇ャや モ͡ ∇ワぺ∠ ∇リョ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや キぁ ヲ∠ Α∠ ゅzョぴ
び∇ユム⊥ よあ ケz リあョ ゲ∃ ∇Βカ
∠ ∇リョあ ユ⊥ム∇Βヤ∠ハ
∠ メ
∠ ゴz レ∠ Α⊥ ラ∠ぺ リ
∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや
(Neit her t hose who disbelieve among t he People of t he Script ure (Jews and Christ ians) nor Al-
Mushrikin (t he idolat ers), like t hat t here should be sent down unt o you any good from your
Lord).
Allah described t he deep enmit y t hat t he disbelieving polyt heist s and People of t he Script ure,
whom Allah warned against imit at ing, have against t he believers, so t hat Muslims should sever
all friendship wit h t hem. Also, Allah ment ioned what He grant ed t he believers of t he perfect
Law t hat He legislat ed for t heir Prophet Muhammad . Allah said,
びゅ∠ヰジ
͡ レ⊥ル ∇ヱぺ∠ る∃ Α∠ や∠¬ ∇リョ͡ ∇オジ
∠ レ∠ル ゅ∠ョぴ
(What ever a verse (revelat ion) do Nansakh or Nunsiha) means, "What ever Ayah We repeal or
uphold wit hout change.'' Also, Muj ahid said t hat t he companions of Ibn Mas` ud (who read t his
word Nansa'ha) said t hat it means, "We uphold it s wording and change it s ruling.'' Furt her,
` Ubayd bin ` Umayr, Muj ahid and ` At a' said, ` Nansa'ha' means, "We delay it (i.e., do not
abrogat e it ).'' Furt her, ` At iyyah Al-` Awfi said t hat t he Ayah means, "We delay repealing it .''
This is t he same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. ` Abdur-Razzaq said t hat
Ma` mar said t hat Qat adah said about Allah's st at ement ,
びゅ∠ヰジ
͡ レ⊥ル ∇ヱぺ∠ る∃ Α∠ や∠¬ ∇リョ͡ ∇オジ
∠ レ∠ル ゅ∠ョぴ
(What ever a verse (revelat ion) do We abrogat e or cause t o be forgot t en) "Allah made His
Prophet forget what He willed and He abrogat ed what He will.''
Allah's said,
びゅ∠ヰ∇レョあ ゲ∃ ∇Βガ
∠ よ͡ れ
͡ ∇ほル∠ ぴ
(We bring a bet t er one) means, "We bring fort h a more beneficial ruling, t hat is also easier for
you.'' Also, As-Suddi said t hat ,
Allah direct ed His servant s t o t he fact t hat He alone is t he Owner of His creat ures and t hat He
does wit h t hem as He wills. Indeed, His is t he supreme aut horit y and all creat ion is His, and
j ust as He creat ed t hem as He wills, He brings happiness t o whom He wills, misery t o whom He
wills, healt h t o whom He wills and ailment t o whom He wills. He also brings success t o whom
He wills and failure t o whom He wills. He j udges bet ween His servant s as He wills, allows what
He wills and disallows what He wills. He decides what He wills, t here is no opponent for His
j udgment , and no one can quest ion Him about what He does, while t hey shall be quest ioned.
He t est s His servant s and t heir obedience t o His Messengers by t he Naskh. He commands a
mat t er cont aining a benefit which He knows of, and t hen He out of His wisdom, prohibit s it .
Hence, perfect obedience is realized by adhering t o His commands, following His Messengers,
believing in what ever t hey convey, implement ing t heir commands and avoiding what t hey
prohibit .
The st at ement s of Allah here cont ain t remendous benefit , prove t hat t he Jews are disbelievers
and refut e t heir claim t hat Naskh does not occur, may Allah curse t he Jews. In ignorance and
arrogance t hey claimed t hat t he sound mind st ipulat es t hat Naskh does not occur. Some of
t hem falsely claimed t hat t here are divine t ext s t hat dismiss t he possibilit y t hat Naskh
occurred.
Imam Abu Ja` far bin Jarir said, "The Ayah means, ` Do you not know, O Muhammad, t hat I alone
own t he heavens and t he eart h and t hat I decide what ever I will in t hem I forbid what ever I
will, change and repeal what ever I will of My previous rulings, whenever I will. I also uphold
what ever I will.''
Ibn Jarir t hen said, "Alt hough Allah direct ed His st at ement indicat ing His great ness t owards His
Prophet , He also rej ect ed t he lies of t he Jews who denied t hat t he rulings of t he Torah could
undergo Naskh. The Jews also denied t he prophet hood of Jesus and Muhammad, because of
t heir dislike for what t hey brought from Allah, such as changing some rulings of t he Torah, as
Allah commanded. Allah t hus proclaimed t o t he Jews t hat He owns t he heavens and eart h and
also all aut horit y in t hem. Furt her, t he subj ect s in Allah's kingdom are His creat ion, and t hey
are required t o hear and obey His commands and prohibit ions. Allah has full aut horit y t o
command t he creat ion as He wills, forbidding t hem from what He wills, abrogat e what He wills,
uphold what He wills, and decide what ever commandment s and prohibit ions He wills.''
I (Ibn Kat hir) say t hat t he Jews' dismissal of t he occurrence of t he Naskh is only a case of t heir
disbelief and rebellion. The sound mind does not deny t hat t here could be a Naskh in Allah's
commandment s, for He decides what He wills, j ust as He does what He wills. Furt her, Naskh
occurred in previous Books and Law. For inst ance, Allah allowed Adam t o marry his daught ers
t o his sons and t hen lat er forbade t his pract ice. Allah also allowed Nuh t o eat from all kinds of
animals aft er t hey left t he ark, t hen prohibit ed eat ing some t ypes of foods. Furt her, marrying
t wo sist ers t o one man was allowed for Israel and his children, but Allah prohibit ed t his
pract ice lat er in t he Torah. Allah commanded Abraham t o slaught er his son, t hen repealed t hat
command before it was implement ed. Also, Allah commanded t he Children of Israel t o kill
t hose who worshipped t he calf and t hen repealed t hat command, so t hat t he Children of Israel
were not all ext erminat ed. There are many ot her inst ances t hat t he Jews admit have occurred,
yet t hey ignore t hem. Also, it is a well-known fact t hat t heir Books foret old about Muhammad
and cont ained t he command t o follow him. These t ext s, in t heir Books, indicat e t hat t he Jews
were required t o follow t he Prophet Muhammad and t hat no good deed would be accept ed
from t hem, unless it conformed t o Muhammad's Law. The Prophet brought anot her Book, - t he
Qur'an -, which is t he last revelat ion from Allah.
ヴ∠シヲ⊥ョ モ
∠ ゃ͡ シ
⊥ ゅ∠ヨミ∠ ∇ユム⊥ ャ∠ヲ⊥シケ∠ ∇やヲ⊥ヤ⇒∠∇ジゎ∠ ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲゎ⊥ ∇ュぺ∠ぴ
モ
zッ∠ ∇ギボ∠ プ∠ リ͡ ⇒∠ヨΑ͡Ηゅ͡よ ゲ∠ ∇ヘム⊥ ∇ャや メ
͡ ギz ら∠ わ∠ Α∠ リ∠ョヱ∠ モ⊥ ∇らホ∠ リ͡ョ
びモ
͡ Β͡らジ
z ャや ¬∠ へ∠ヲシ
∠
(108. Or do you want t o ask your Messenger (Muhammad ) as Musa (Moses) was asked before
(i.e. show us openly our Lord) And he who changes fait h for disbelief, verily, he has gone ast ray
from t he right way.)
¬∃ ∇ヶセ
∠ ∇リハ
∠ メ
∠ ほ∠シ
∠ ∇リョ∠ ゅ⇔ョ∇ゲィ ⊥ リ ∠ Β͡ヨヤ͡∇ジヨ⊥ ∇ャや ユ∠ ヌ
∠ ∇ハぺ∠ ラz ま͡»
«ヮ͡わャ∠ほ∠∇ジョ∠ モ
͡ ∇ィぺ∠ ∇リョ͡ ュ∠ ゲあ エ
⊥ プ∠ ∩∇ュゲz ∠エΑ⊥ ∇ユャ∠
(The great est criminal among t he Muslims is t he one who asks if a t hing is prohibit ed, which is
not prohibit ed, and it becomes prohibit ed because of his asking about it .)
This is why when t he Messenger of Allah was asked about a husband who finds anot her man
wit h his wife; if he exposes t he adult ery, he will be exposing a maj or incident ; if he is quiet
about it , he will be quiet about a maj or mat t er. The Messenger of Allah did not like such
quest ions. Lat er on, Allah revealed t he ruling of Mula` anah Refer t o Nur 24:6-9 in t he Qur'an .
The Two Sahihs recorded t hat Al-Mughirah bin Shu` bah said t hat t he Messenger of Allah
"Forbade saying, ` It was said' and ` He said,' and wast ing money and asking many quest ions.''
Muslim recorded t hat t he Prophet said,
∇ユム⊥ ヤ∠∇らホ∠ ラ ∠ ゅ∠ミ ∇リョ∠ マ ∠ ヤ∠ワ∠ ゅ∠ヨルz ͡み∠プ ∩∇ユム⊥ わ⊥ ∇ミゲ∠ ゎ∠ ゅ∠ョ ヶ͡ルヱ⊥ケク∠ »
や∠クみ͡プ∠ ∩∇ユヰ͡ も͡ ゅ∠Βら͡ ∇ルぺ∠ ヴヤ∠ハ ∇ユヰ͡ プ͡ ゅ∠ヤわ͡ ∇カや∠ヱ ∇ユヰ͡ ャ͡や∠ぽシ ⊥ り͡ ゲ∠ ∇んム∠ よ͡
∇ユム⊥ わ⊥ ∇Βヰ∠ ル∠ ∇ラま͡ヱ∠ ∇ユわ⊥ ∇バト
∠ わ∠ ∇シや ゅ∠ョ ヮ⊥ ∇レョ͡ やヲ⊥ゎ∇ほプ∠ ゲ∃ ∇ョほ∠よ͡ ∇ユム⊥ ゎ⊥ ∇ゲョ∠ ぺ∠
«ロヲ⊥らレ͡ わ∠ ∇ィゅ∠プ ¬∃ ∇ヶセ
∠ ∇リハ ∠
(Leave me as I leave you; t hose before you were only dest royed because of t heir excessive
quest ioning and disput ing wit h t heir Prophet s. Therefore, when I command you wit h a mat t er,
adhere t o it as much as you can, and when I forbid from somet hing, avoid it .)
The Prophet only said t his aft er he t old t he Companions t hat Allah has ordered t hem t o
perform Haj j . A man asked, "Every year, O Messenger of Allah'' The Prophet did not answer
him, but he repeat ed his quest ion t hree t imes. Then t he Prophet said,
ゅ∠ヨャ∠ ∇ろら∠ ィ
∠ ヱ∠ ∇ヲャ∠ヱ∠ ∇ろら∠ ィ
∠ ヲ∠ ャ∠ ∩∇ユバ∠ ル∠ :ろ
⊥ ∇ヤホ⊥ ∇ヲャ∠ヱ∠ ∩ゅ∠ャ»
«ユ⊥わ∇バト∠ わ∠ ∇シや
(No. Had I said yes, it would have been ordained, and you would not have been able t o
implement it .)
This is why Anas bin Malik said, "We were forbidden from asking t he Messenger of Allah about
t hings. So we were delight ed when a bedouin man would come and ask him while we list ened.''
Muhammad bin Ishaq said t hat Muhammad bin Abi Muhammad t old him t hat ` Ikrimah or Sa` id
said t hat Ibn ` Abbas said t hat Rafi` bin Huraymilah or Wahb bin Zayd said, "O Muhammad! Bring
us a Book sent down from heaven and which we could read, and make some rivers flow for us,
t hen we will follow you and believe in you.'' Allah sent down t he answer t o t his challenge,
ヴ∠シヲ⊥ョ モ
∠ ゃ͡ シ
⊥ ゅ∠ヨミ∠ ∇ユム⊥ ャ∠ヲ⊥シケ∠ ∇やヲ⊥ヤ⇒∠∇ジゎ∠ ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲゎ⊥ ∇ュぺ∠ぴ
モ
zッ∠ ∇ギボ∠ プ∠ リ͡ ⇒∠ヨΑ͡Ηゅ͡よ ゲ∠ ∇ヘム⊥ ∇ャや メ
͡ ギz ら∠ わ∠ Α∠ リ∠ョヱ∠ モ⊥ ∇らホ∠ リ͡ョ
びモ
͡ Β͡らジ
z ャや ¬∠ へ∠ヲシ
∠
(Or do you want t o ask your Messenger (Muhammad ) as Musa was asked before (i.e. show us
openly our Lord) And he who changes fait h for disbelief, verily, he has gone ast ray from t he
right way).
Allah crit icized t hose who ask t he Messenger of Allah about a cert ain mat t er j ust for t he
purpose of being difficult , j ust as t he Children of Israel asked Musa out of st ubbornness,
rej ect ion and rebellion. Allah said,
びリ
͡ ⇒∠ヨΑ͡Ηゅ͡よ ゲ∠ ∇ヘム⊥ ∇ャや メ
͡ ギz ら∠ わ∠ Α∠ リ∠ョヱ∠ ぴ
(And he who changes fait h for disbelief) meaning, whoever prefers disbelief t o fait h,
びモ
͡ Β͡らジ
z ャや ¬∠ へ∠ヲシ
∠ モ
zッ
∠ ∇ギボ∠ プ∠ ぴ
(verily, he has gone ast ray from t he right way) meaning, he has st rayed from t he st raight pat h,
t o t he pat h of ignorance and misguidance. This is t he case of t hose who deviat ed from
accept ing t he Prophet s and obeying t hem and t hose who kept asking t heir Prophet s
unnecessary quest ions in defiance and disbelief, j ust as Allah said,
∇やヲぁヤェ
∠ ぺ∠ヱ∠ や⇔ゲ∇ヘミ⊥ ヮ͡ ヤzャや ろ
∠ ヨ∠ ∇バル͡ ∇やヲ⊥ャギz よ∠ リ
∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
ザ
∠ ∇ゃよ͡ ヱ∠ ゅ∠ヰ∠ル∇ヲ∠ヤ∇ダ∠Α ユ∠ レz ヰ∠ ィ∠ - ケ͡ や∠ヲら∠ ∇ャや ケ∠ や∠キ ∇ユヰ⊥ ョ∠ ∇ヲホ∠
び ケ⊥ や∠ゲボ∠ ∇ャや
(Have you not seen t hose who have changed t he blessings of Allah int o disbelief (by denying
Prophet Muhammad and his Message of Islam), and caused t heir people t o dwell in t he house of
dest ruct ion Hell, in which t hey will burn and what an evil place t o set t le in!) (14:28-29).
Abu Al-` Aliyah comment ed, "They exchanged comfort for hardship.''
Ibn Abi Hat im recorded t hat ` Abdullah bin Ka` b bin Malik said t hat Ka` b bin Al-Ashraf, who was
a Jew and a poet , used t o crit icize t he Prophet in his poems, so Allah revealed,
Also, Ad-Dahhak said t hat Ibn ` Abbas said, "An unlet t ered Messenger came t o t he People of t he
Script ures confirming what t hey have in t heir own Books about t he Messengers and t he Ayat of
Allah. He also believes in all of t his, j ust as t hey believe in it . Yet , t hey rej ect ed t he Prophet
out of disbelief, envy and t ransgression. This is why Allah said,
リ
∠ Βz ら∠ ゎ∠ ゅ∠ョ ギ͡ ∇バよ∠ リあョ ∇ユヰ͡ ジ
͡ ヘ⊥ ∇ルぺ∠ ギ͡ ∇レハ
͡ ∇リョあ や⇔ギジ
∠ェ∠ や⇔ケゅzヘミ⊥ ぴ
びペぁエ
∠ ∇ャや ユ⊥ ヰ⊥ ャ∠
(out of envy from t heir own selves, even aft er t he t rut h (t hat Muhammad is Allah's Messenger)
has become manifest unt o t hem).
Allah said t hat aft er He illuminat ed t he t rut h for t hem, such t hat t hey were not ignorant of any
of it , yet t heir envy made t hem deny t he Prophet . Thus Allah crit icized, chast ised and
denounced t hem.'' Allah legislat ed t he charact erist ics t hat His Prophet and t he believers should
adhere t o: belief, fait h and accept ing what Allah revealed t o t hem and t o t hose before t hem
out of His generosit y and t remendous kindness.
び∇ユヰ͡ ジ
͡ ヘ⊥ ∇ルぺ∠ ギ͡ ∇レハ
͡ ∇リョあ ぴ
(from t heir own selves) means, "of t heir making.'' Also, Abu Al-` Aliyah said t hat ,
びペ
ぁエ∠ ∇ャや ユ⊥ ヰ⊥ ャ∠ リ
∠ Βz ら∠ ゎ∠ ゅ∠ョ ギ͡ ∇バよ∠ リあョぴ
(even aft er t he t rut h (t hat Muhammad is Allah's Messenger) has become manifest unt o t hem)
means, "Aft er it became clear t hat Muhammad is t he Messenger of Allah whom t hey find
writ t en of in t he Torah and t he Inj il. They denied him in disbelief and t ransgression because he
was not one of t hem.'' Qat adah and Ar-Rabi` bin Anas said similarly. Allah said,
` Ali bin Abi Talhah said t hat Ibn ` Abbas said t hat Allah's st at ement ,
びロ͡ ゲ͡ ∇ョほ∠よ͡ ヮ⊥ zヤャや ヴ
∠ ゎ͡ ∇ほΑ∠ ヴzわェ
∠ ∇やヲ⊥エヘ∠ ∇タや∠ヱ ∇やヲ⊥ヘ∇ハゅ∠プぴ
(But forgive and overlook, t ill Allah brings His command.) was abrogat ed by t he Ayah,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャゅ͡よ Ι
∠ ヱ∠ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ リ
∠ Α͡グャzや ∇やヲ⊥ヤわ͡ ⇒∠ホぴ
(Fight against t hose who believe not in Allah, nor in t he Last Day) (9:29) unt il,
びラ
∠ ヱ⊥ゲピ͡ ⇒∠タ ∇ユワ⊥ ヱ∠ ぴ
(And feel t hemselves subdued) (9:29).
Allah's pardon for t he disbelievers was repealed.'' Abu Al-` Aliyah, Ar-Rabi` bin Anas, Qat adah
and As-Suddi said similarly: It was abrogat ed by t he Ayah of t he sword." (Ment ioned above).
The Ayah,
Ibn Abi Hat im recorded Usamah bin Zayd saying t hat t he Messenger of Allah and his Companions
used t o forgive t he disbelievers and t he People of t he Book, j ust as Allah commanded in His
st at ement ,
ヮ∠ ヤzャや ラ
z ま͡ ロ͡ ゲ͡ ∇ョほ∠よ͡ ヮ⊥ ヤzャや ヴ
∠ ゎ͡ ∇ほΑ∠ ヴzわェ
∠ ∇やヲ⊥エヘ∠ ∇タや∠ヱ ∇やヲ⊥ヘ∇ハゅ∠プぴ
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ
∠
(But forgive and overlook, t ill Allah brings His command. Verily, Allah is able t o do all t hings).
The Messenger of Allah used t o forgive t hem and was pat ient wit h t hem as Allah ordered him,
unt il Allah allowed fight ing t hem. Then Allah dest royed t hose who He decreed t o be killed
among t he st rong men of Quraysh, by t he Prophet 's forces. The chain of narrat ion for t his t ext
is Sahih, but I did not see it s wordings in t he six collect ions of Hadit h, alt hough t he basis of it is
in t he Two Sahihs, narrat ed from Usamah bin Zayd.
The Encouragement to perform Good Deeds
Allah said,
Allah encouraged t he believers t o busy t hemselves in performing deeds t hat would bring t hem
benefit and reward on t he Day of Resurrect ion, such as prayer and paying Zakah. This way,
t hey will gain Allah's aid in t his life and on a Day when t he wit nesses t est ify,
びロ⊥ ぼ⊥ ゅzらェ
͡ ぺ∠ヱ∠ ヮ͡ ヤzャや ¬⊥ ゅ∠レ∇よぺ∠ リ
⊥ ∇エル∠ ぴ
(We are t he children of Allah and His loved ones) (5:18).
Allah refut ed t his false claim and informed t hem t hat t hey will be punished because of t heir
sins. Previously we ment ioned t heir claim t hat t he Fire would not t ouch t hem for more t han a
few days, aft er which t hey would be put in Paradise. Allah rebuked t his claim, and He said
about t his baseless claim, m
び∇ユヰ⊥ Βぁ ル͡ ゅ∠ョぺ∠ マ
∠ ∇ヤゎ͡ ぴ
(These are t heir own desires). Abu Al-` Aliyah comment ed, "These are wishes t hat t hey wished
Allah would answer, wit hout basis.'' Similar was st at ed by Qat adah and Ar-Rabi` bin Anas. Allah
t hen said,
び∇モホ⊥ ぴ
(Say) meaning, "Say O Muhammad:''
びリ
∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡まぴ
(if you are t rut hful) in your claim. ''
リ
͡ ョ∠ ヱ∠ ヮ͡ ヤzャ ヴ
∠ ヰ͡ ∇ィヱ∠ ろ
⊥ ∇ヨヤ∠∇シぺ∠ ∇モボ⊥ プ∠ ポ
∠ ヲぁィべ∠ェ ∇ラみ∠プぴ
びリ
͡ バ∠ ら∠ ゎz や
(So if t hey disput e wit h you (Muhammad ) say: "I have submit t ed myself t o Allah (in Islam), and
(so have) t hose who follow me.'') (3:20)
び∀リ͡ジ∇エョ⊥ ヲ∠ ワ⊥ ヱ∠ ぴ
(and he is a Muhsin) following t he Messenger . For t here are t wo condit ions for deeds t o be
accept ed; t he deed must be performed for Allah's sake alone and conform t o t he Shari` ah.
When t he deed is sincere, but does not conform t o t he Shari` ah, t hen it will not be accept ed.
The Messenger of Allah said,
This Hadit h was recorded by Muslim. Therefore, t he good deeds of t he priest s and rabbis will
not be accept ed, even if t hey are sincerely for Allah alone, because t hese deeds do not
conform wit h t he met hod of t he Messenger , who was sent for all mankind. Allah said regarding
such cases,
¬⇔ べ∠らワ∠ ロ⊥ ゅ∠レ∇ヤバ∠ イ
∠ プ∠ モ
∃ ヨ∠ ハ
∠ ∇リョ͡ ∇やヲ⊥ヤヨ͡ ハ
∠ ゅ∠ョ ヴ∠ャま͡ べ∠レ∇ョギ͡ ホ∠ ヱ∠ ぴ
び や⇔ケヲ⊥んレzョ
(And We shall t urn t o what ever deeds t hey (disbelievers, polyt heist s, sinners) did, and We shall
make such deeds as scat t ered float ing part icles of dust .) (25:23)
ヮ⊥ ら⊥ ジ
∠ ∇エΑ∠ る∃ バ∠ Β͡ボよ͡ ゆ
∃ や∠ゲジ ∠ ミ∠ ∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや∠ヱぴ
びゅ⇔ゃ∇Βセ∠ ロ⊥ ∇ギイ
͡ Α∠ ∇ユャ∠ ロ⊥ ¬∠ べ∠ィ や∠クま͡ ヴzわェ
∠ ¬⇔ べ∠ョ ラ
⊥ べ∇ヨヌz ャや
(As for t hose who disbelieved, t heir deeds are like a mirage in a desert . The t hirst y one t hinks
it t o be wat er, unt il he comes up t o it , he finds it t o be not hing.) (24:39) and,
ヴ∠ヤ∇ダゎ∠ - る∀ ら∠ タ
͡ ゅzル る∀ ヤ∠ョ͡ ゅ∠ハ - る∀ バ∠ ゼ͡ ⇒∠カ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
び る∃ Β∠ ル͡ や∠¬ リ
∃ ∇Βハ
∠ ∇リョ͡ ヴ∠ボ∇ジゎ⊥ - る⇔ Β∠ ョ͡ ゅ∠ェ や⇔ケゅ∠ル
(Some faces, t hat Day will be humiliat ed. Laboring, weary. They will ent er in t he hot blazing
Fire. They will be given t o drink from a boiling spring) (88:2-5).
When t he deed conforms t o t he Shari` ah out wardly, but t he person did not perform it sincerely
for Allah alone, t he deed will also be rej ect ed, as in t he case of t he hypocrit es and t hose who
do t heir deeds t o show off. Similarly, Allah said,
や∠ク͡ま∠ヱ ∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カ ヲ∠ ワ⊥ ヱ∠ ヮ∠ ヤzャや ラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ リ ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
サ
∠ ゅzレャや ラ ∠ ヱ⊥¬へ∠ゲΑ⊥ ヴ∠ャゅ∠ジミ⊥ ∇やヲ⊥ョゅ∠ホ り͡ ヲ∠ヤダ z ャや ヴ∠ャま͡ ∇やヲ⊥ョゅ∠ホ
びΚ ⇔ Β͡ヤホ∠ Ι
z ま͡ ヮ∠ ヤzャや ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ Ι ∠ ヱ∠
(Verily, t he hypocrit es seek t o deceive Allah, but it is He Who deceives t hem. And when t hey
st and up for As-Salah (t he prayer), t hey st and wit h laziness t o be seen by people, and t hey do
not remember Allah but lit t le.) (4:142) and,
ラ
∠ ヲ⊥ワゅ∠シ ∇ユヰ͡ わ͡ ⇒∠ヤタ
∠ リ∠ハ ∇ユワ⊥ リ ∠ Α͡グャzや - リ
∠ Βあヤダ
∠ ヨ⊥ ∇ヤャあ モ
∀ ∇Αヲ∠ プ∠ ぴ
びラ∠ ヲ⊥ハゅ∠ヨ∇ャや ラ∠ ヲ⊥バレ∠ ∇ヨΑ∠ ヱ∠ - ラ∠ ヱ⊥¬へ∠ゲΑ⊥ ∇ユワ⊥ リ ∠ Α͡グャzや -
(So woe unt o t hose performers of Salah (prayers) (hypocrit es). Those who delay t heir Salah
(from t heir st at ed fixed t imes). Those who do good deeds only t o be seen (of men). And
wit hhold Al-Ma` un (small kindnesses)) (107:4-7).
ゅ⇔エ͡ヤ⇒∠タ Κ
⇔ ヨ∠ ハ
∠ ∇モヨ∠ ∇バΒ∠ ∇ヤプ∠ ヮ͡ よあ ケ∠ ¬∠ べ∠ボャ͡ ヲ⊥ィ∇ゲΑ∠ ラ ∠ ゅ∠ミ リ∠ヨプ∠ ぴ
びや∠ギェ∠ ぺ∠ ヮ͡ よあ ケ∠ り͡ キ∠ ゅ∠らバ͡ よ͡ ∇ポゲ͡ ∇ゼΑ⊥ Ι
∠ ヱ∠
(So whoever hopes for t he meet ing wit h his Lord, let him work right eousness and associat e
none as a part ner in t he worship of his Lord) (18: 110).
∇ユワ⊥ Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Ι
∠ ヱ∠ ∇ユヰ͡ よあ ケ∠ ギ∠ レ͡ハ ∇ユワ⊥ ゲ⊥ ∇ィぺ∠ ∇ユヰ⊥ ヤ∠プ∠ ぴ
びラ∠ ヲ⊥ルゴ∠ ∇エΑ∠
(Shall have t heir reward wit h t heir Lord, on t hem shall be no fear, nor shall t hey grieve)
guarant eed t hem t he rewards and safet y from what t hey fear and should avoid.
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Κ
∠ プ∠ ぴ
(There shall be no fear on t hem) in t he fut ure,
びラ
∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(nor shall t hey grieve) about what t hey abandoned in t he past . Moreover, Sa` id bin Jubayr said,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Κ
∠ プ∠ ぴ
"(There shall be no fear on t hem) in t he Hereaft er, and
びラ
∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(nor shall t hey grieve) about t heir imminent deat h.''
Allah explained t he disput es, hat red and st ubbornness t hat t he People of t he Book have
t owards each ot her. Muhammad bin Ishaq report ed t hat Ibn ` Abbas said, "When a delegat ion of
Christ ians from Naj ran came t o t he Messenger of Allah , t he Jewish rabbis came and began
arguing wit h t hem before t he Messenger of Allah . Rafi` bin Huraymilah said, ` You do not
follow anyt hing,' and he reit erat ed his disbelief in Jesus and t he Inj il. Then a Christ ian man
from Naj ran's delegat ion said t o t he Jews, ` Rat her, you do not follow anyt hing,' and he
reit erat ed his rej ect ion of Musa's prophet hood and his disbelief in t he Torah. So Allah revealed
t he Ayah,
Allah made it clear t hat each part y read t he affirmat ion of what t hey claimed t o rej ect in t heir
Book. Consequent ly, t he Jews disbelieve in Jesus, even t hough t hey have t he Torah in which
Allah t ook t heir Covenant by t he t ongue of Moses t o believe in Jesus. Also, t he Gospel cont ains
Jesus' assert ion t hat Moses' prophet hood and t he Torah came from Allah. Yet , each part y
disbelieved in what t he ot her part y had.
Allah said,
び∇ユヰ͡ ャ͡∇ヲホ∠ モ
∠ ∇んョ͡ ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ リ
∠ Α͡グャzや メ
∠ ゅ∠ホ マ
∠ ャ͡グ∠ ミ∠ ぴ
(Like unt o t heir word, said t hose who know not ) t hus exposing t he ignorance displayed by t he
Jews and t he Christ ians concerning t heir st at ement s t hat we ment ioned. There is a difference
of opinion regarding t he meaning of Allah's st at ement ,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ リ
∠ Α͡グャzやぴ
(who know not )
For inst ance, Ar-Rabi` bin Anas and Qat adah said t hat ,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ リ
∠ Α͡グャzや メ
∠ ゅ∠ホ マ
∠ ャ͡グ∠ ミ∠ ぴ
(Like unt o t heir word, said t hose said t hose who know not ) means, "The Christ ians said similar
st at ement s t o t he Jews.'' Ibn Jurayj asked ` At a' "Who are t hose ` who know not ''' ` At a' said,
"Nat ions t hat exist ed before t he Jews and t he Christ ians and before t he Torah and t he Gospel.''
Also, As-Suddi said t hat ,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ リ
∠ Α͡グャzや メ
∠ ゅ∠ホぴ
(said t hose who know not ) is in reference t o t he Arabs who said t hat Muhammad was not
following anyt hing (i. e. did not follow a t rue or exist ing religion). Abu Ja` far bin Jarir chose
t he view t hat t his Ayah is general and t hat t here is no evidence t hat specifically support s any
of t hese explanat ions. So int erpret ing t he Ayah in a general way is bet t er. Allah knows best .
Allah said,
ヮ͡ Β͡プ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨΒ͡プ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ユ⊥ ム⊥ ∇エΑ∠ ヮ⊥ zヤャゅ∠プぴ
びラ
∠ ヲ⊥ヘヤ͡わ∠ ∇ガΑ∠
(Allah will j udge bet ween t hem on t he Day of Resurrect ion about t hat wherein t hey have been
differing.) meaning, t hat Allah will gat her t hem all on t he Day of Ret urn. On t hat Day, Allah
will j ust ly j udge bet ween t hem, for He is never unj ust wit h anyone, even as lit t le as t he weight
of an at om. This Ayah is similar t o Allah's st at ement in Surat Al-Haj j (22:17),
Allah said,
ヲ∠ ワ⊥ ヱ∠ ペ
あエ
∠ ∇ャゅ͡よ ゅ∠レレ∠ ∇Βよ∠ ウ
⊥ わ∠ ∇ヘΑ∠ zユを⊥ ゅ∠レよぁ ケ∠ ゅ∠レレ∠ ∇Βよ∠ ノ⊥ ヨ∠ ∇イΑ∠ ∇モホ⊥ ぴ
び ユ⊥ Β͡ヤバ∠ ∇ャや ゥ⊥ ゅzわヘ∠ ∇ャや
(Say: "Our Lord will assemble us all t oget her (on t he Day of Resurrect ion), t hen He will j udge
bet ween us wit h t rut h. And He is t he Just Judge, t he Knower of t he t rue st at e of affairs.'')
(34:26).
Of the Most Unjust are Those Who prevent People from the Masjids
and strive for their Ruin
The Quraysh idolat ors are t hose who hindered t he people from t he Masj ids of Allah and want ed
t o dest roy t hem. Ibn Jarir report ed t hat Ibn Zayd said t hat Allah's st at ement ,
Aft er Allah chast ised t he Jews and Christ ians, He also crit icized t he idolat ors who expelled t he
Messenger of Allah and his Companions from Makkah, prevent ing t hem from praying in Al-Masj id
Al-Haram, which t hey kept exclusively for t heir idols and polyt heism. Allah said,
リ
͡ハ∠ ラ ∠ ヱぁギダ ⊥ Α∠ ∇ユワ⊥ ヱ∠ ヮ⊥ zヤャや ユ⊥ ヰ⊥ よ∠ あグバ∠ Α⊥ Ι z ぺ∠ ∇ユヰ⊥ ャ∠ ゅ∠ョヱ∠ ぴ
Ι
z ま͡ ロ⊥ ぼ⊥ べ∠Βャ͡∇ヱぺ∠ ∇ラま͡ ロ⊥ ¬∠ べ∠Βャ͡∇ヱぺ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョヱ∠ ュ͡ や∠ゲエ ∠ ∇ャや ギ͡ イ
͡ ∇ジヨ∠ ∇ャや
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι ∠ ∇ユワ⊥ ゲ∠ ん∠ ∇ミぺ∠ リ
z ム͡ ⇒∠ャヱ∠ ラ
∠ ヲ⊥ボわz ヨ⊥ ∇ャや
(And why should not Allah punish t hem while t hey hinder (men) from Al-Masj id Al-Haram, and
t hey are not it s guardians None can be it s guardians except Al-Mut t aqun (t he pious), but most
of t hem know not .) (8:34)
and,
ュ͡ や∠ゲエ∠ ∇ャや ギ͡ イ
͡ ∇ジヨ∠ ∇ャや リ ͡ハ ∠ ∇ユミ⊥ ヱぁギタ ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ユ⊥ ワ⊥ ぴ
∀メゅ∠ィ͡ケ Ι ∠ ∇ヲャ∠ヱ∠ ヮ⊥ ヤzエ ͡ ョ∠ ヒ∠ ヤ⊥∇らΑ∠ ラ∠ぺ ゅ⇔プヲ⊥ム∇バョ∠ ン ∠ ∇ギヰ∠ ∇ャや∠ヱ
∇ユワ⊥ ヲ⊥ゃト∠ ゎ∠ ラ∠ぺ ∇ユワ⊥ ヲ⊥ヨヤ∠∇バゎ∠ ∇ユャz ∀ろ⇒∠レ͡ョ∇ぽョぁ ∀¬べ∠ジ͡ル∠ヱ ラ ∠ ヲ⊥レョ͡ ∇ぽョぁ
ヴ͡プ ヮ⊥ zヤャや モ ∠カ ͡ ∇ギΒ⊥ ャあ ユ∃ ∇ヤハ
͡ ゲ͡ ∇Βピ∠ よ͡ ∀りゲz バ∠ ョz ∇ユヰ⊥ ∇レョあ ∇ユム∠らΒ͡ダわ⊥ プ∠
∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ゅ∠レ∇よグz バ∠ ャ∠ ∇やヲ⊥ヤΑz ゴ∠ ゎ∠ ∇ヲャ∠ ¬⊥ べ∠ゼΑ∠ リ∠ョ ヮ͡ わ͡ ヨ∠ ∇ェケ∠
び ゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ ∇レョ͡
(They are t he ones who disbelieved and hindered you from Al-Masj id-Al-Haram (at Makkah) and
det ained t he sacrificial animals, from reaching t heir place of sacrifice. Had t here not been
believing men and believing women whom you did not know, t hat you may kill t hem and on
whose account a sin would have been commit t ed by you wit hout (your) knowledge, t hat Allah
might bring int o His mercy whom He wills if t hey (t he believers and t he disbelievers) had
been apart , We verily, would have punished t hose of t hem who disbelieved wit h painful
t orment ) (48:25). Therefore, Allah said here,
びリ
∠ Β͡ヘも͡ べ∠カ Ι
z ま͡ べ∠ワヲ⊥ヤカ
⊥ ∇ギΑ∠ ラ∠ぺ ∇ユヰ⊥ ャ∠ ラ
∠ ゅ∠ミ ゅ∠ョ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(It was not fit t ing t hat such should t hemselves ent er t hem (Allah's Masj ids) except in fear).
This Ayah means, "Do not allow t hem - t he disbelievers - t o ent er t he Masj ids, except t o sat isfy
t he t erms of an armist ice or a t reat y.'' When t he Messenger of Allah conquered Makkah in 9 H,
he commanded t hat someone announce at Mina, "Aft er t he current year, no idolat ors shall
perform Haj j , and no naked persons shall perform Tawaf around t he House, except for t hose
who have a t reat y. In t his case, t he t reat y will be carried t o t he end of it s t erm.'' This Ayah
support s t he Ayah,
Κ
∠ プ∠ ザ
∀ イ
∠ ル∠ ラ∠ ヲ⊥ミゲ͡ ∇ゼヨ⊥ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びや∠グ⇒∠ワ ∇ユヰ͡ ョ͡ ゅ∠ハ ギ∠ ∇バよ∠ ュ∠ や∠ゲエ
∠ ∇ャや ギ∠ イ
͡ ∇ジヨ∠ ∇ャや ∇やヲ⊥よゲ∠ ∇ボΑ∠
(O you who believe! (in Allah's Oneness and in His Messenger Muhammad )! Verily, t he
Mushrikun (idolat ors) are Naj asun (impure). So let t hem not come near Al-Masj id-Al-Haram (at
Makkah) aft er t his year) (9:28).
It was also said t hat t his Ayah (2:114) carries t he good news for t he Muslims from Allah t hat He
will allow t hem t o t ake over Al-Masj id Al-Haram and all t he Masj ids and disgrace t he idolat ors.
Soon aft er, t he Ayah indicat ed, no idolat or shall ent er t he House, except out of fear of being
seized or killed, unless he embraces Islam. Allah fulfilled t his promise and lat er decreed t hat
idolat ors not be allowed t o ent er Al-Masj id Al-Haram. The Messenger of Allah st at ed t hat no
t wo religions should remain in t he Arabian Peninsula, and t he Jews and Christ ians should be
expelled from it , all praise is due t o Allah. All of t hese rulings ensure maint aining t he honor of
Al-Masj id Al-Haram and purifying t he area where Allah sent His Messenger t o warn and bring
good news t o all of mankind, may Allah's peace and blessings be on him.
This Ayah also described t he disgrace t hat t he disbelievers earn in t his life, and t hat t he
punishment comes in a form comparable t o t he deed. Just as t hey prevent ed t he believers
from ent ering Al-Masj id Al-Haram, t hey were prevent ed from ent ering it in t urn. Just as t hey
expelled t he believers from Makkah, t hey were in t urn expelled from Makkah,
び∀ユΒ͡ヌ∠ハ ∀ゆや∠グ∠ハ り͡ ゲ∠ カ
͡Ιx や ヴ͡プ ∇ユヰ⊥ ャ∠ヱ∠ ぴ
(and t hey will have a great t orment in t he Hereaft er) because t hey breached t he sanct it y of
t he House and brought filt h t o it by erect ing idols all around it , invoking ot her t han Allah and
performing Tawaf around it while naked, et c.
Here it is wort h ment ioning t he Hadit h about seeking refuge from disgrace in t his life and t he
t orment of t he Hereaft er. Imam Ahmad recorded t hat Busr bin Art ah said t hat t he Messenger of
Allah used t o supplicat e,
ゅ∠ル∇ゲィ
͡ ぺ∠ヱ∠ ゅ∠ヰヤあミ⊥ ケ͡ ヲ⊥ョほ⊥∇ャや ヶ͡プ ゅレ∠ わ∠ ら∠ ホ͡ ゅ∠ハ ∇リジ ͡ ∇ェぺ∠ ユz ヰ⊥ ヤzャや»
«り∠ゲカ ͡ べ∇ャや ゆ
͡ や∠グハ ∠ ヱ∠ ゅ∠Β∇ルギぁ ャや ヵ
͡ ∇ゴカ ͡ ∇リョ͡
(O Allah! Make our end bet t er in all affairs, and save us from disgrace in t his life and t he
t orment of t he Hereaft er.)
び͡¬べ∠ヨジ
z ャや ヶ͡プ マ
∠ ヰ͡ ∇ィヱ∠ ょ
∠ ヤぁボ∠ ゎ∠ ン∠ゲル∠ ∇ギホ∠ ぴ
(Verily, We have seen t he t urning of your (Muhammad's) face t owards t he heaven) unt il,
びロ⊥ ゲ∠ ∇トセ
∠ ∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲぁャヲ∠ プ∠ ぴ
(t urn your faces (in prayer) in t hat direct ion) (2:144).
The Jews were dist urbed by t his development and said, ` What made t hem change t he direct ion
of t he Qiblah t hat t hey used t o face' Allah revealed,
びゆ
⊥ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱ ベ
⊥ ゲ͡ ∇ゼヨ∠ ∇ャや ヮ͡ ヤzャ∂ モ⊥ホぴ
(Say (O Muhammad ): "To Allah belong bot h, east and t he west '') and,
However, it was said t hat Allah sent down t his Ayah before t he order t o face t he Ka` bah. Ibn
Jarir said, "Ot hers said t hat t his Ayah was revealed t o t he Messenger of Allah permit t ing t he
one praying volunt ary prayers t o face wherever t hey wish in t he east or west , while t raveling,
when in fear and when facing t he enemy.'' For inst ance, Ibn ` Umar used t o face what ever
direct ion his animal was headed and proclaim t hat t he Messenger of Allah did t he same,
explaining t he Ayah,
That Hadit h was also collect ed by Muslim, At -Tirmidhi, An-Nasa'i, Ibn Abi Hat im, Ibn
Marduwyah, and it s origin is in t he Two Sahihs from Ibn ` Umar and ` Amr bin Rabi` ah wit hout
ment ioning t he Ayah. In his Sahih, Al-Bukhari recorded t hat Nafi` said t hat whenever Ibn ` Umar
was asked about t he prayer during t imes of fear, he used t o describe it and would t hen say,
"When t he sense of fear is worse t han t hat , pray while st anding, or while riding, whet her facing
t he Qiblah or not .'' Nafi` t hen said, "I t hink Ibn ` Umar ment ioned t hat from t he Prophet .'' It
was also said t hat t he Ayah was revealed about t hose who are unable t o find t he correct
direct ion of t he Qiblah in t he dark or due t o cloudy skies and, t hus, prayed in a direct ion ot her
t han t he Qiblah by mist ake.
The Qiblah for the People of Al-Madinah is what is between the East
and the West
In his Tafsir of t his Ayah (2:115), Al-Hafiz Ibn Marduwyah recorded t hat Abu Hurayrah said t hat
t he Messenger of Allah said,
る͡ レ∠ Α͡ギヨ∠ ∇ャや モ
͡ ∇ワほ∠ャ͡ る∀ ヤ∠∇らホ͡ ゆ
͡ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱ ベ
͡ ゲ͡ ∇ゼヨ∠ ∇ャや リ∠ ∇Βよ∠ ゅ∠ョ»
«ベや∠ゲバ͡ ∇ャや モ ͡ ∇ワぺ∠ヱ∠ ュ͡ ゅzゼャや モ ͡ ∇ワぺ∠ヱ∠
(What is bet ween t he east and t he west is t he Qiblah for t he people of Al-Madinah, Ash-Sham
and ` Iraq.)
«る∠ヤ∇らホ͡ ゆ
͡ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱ ベ
͡ ゲ͡ ∇ゼヨ∠ ∇ャや リ
∠ ∇Βよ∠ ゅ∠ョ»
(What is bet ween t he east and t he west is a Qiblah.)
び∀ユΒ͡ヤ∠ハぴ
(Knowing) means He is knowledgeable of t heir deeds and not hing escapes His wat ch, nor is He
unaware of anyt hing. Rat her, His knowledge encompasses everyt hing.''
びヮ⊥ レ∠ ⇒∠エ∇らシ
⊥ぴ
(Glory is t o Him.)
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヶ͡プ ゅ∠ョ ヮ⊥ zャ モ∠よぴ
(Nay, t o Him belongs all t hat is in t he heavens and on eart h,) meaning, t he t rut h is not as t he
disbelievers claimed, rat her, Allah's is t he kingdom of t he heavens and eart h and what ever and
whoever is in, on and bet ween t hem. Allah is t he Supreme Aut horit y in t he heavens and eart h,
and He is t he Creat or, Provider and Sust ainer Who decides all t he affairs of t he creat ion as He
wills. All creat ures are Allah's servant s and are owned by Him. Therefore, how could one of
t hem be His son The son of any being is born out of t wo comparable beings. Allah has no equal
or rival sharing His grace and great ness, so how can He have a son when He has no wife Allah
said,
∇ユャ∠ヱ∠ ギ∀ ャ∠ヱ∠ ヮ⊥ ャ∠ ラ
⊥ ヲ⊥ムΑ∠ ヴzルぺ∠ チ
͡ ∇ケΙx や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ z ャや ノ⊥ Α͡ギよ∠ ぴ
¬∃ ∇ヴセ ∠ あモム⊥ よ͡ ヲ∠ ワ⊥ ヱ ¬∃ ∇ヴセ∠ zモミ⊥ ペ∠ ヤ∠カ
∠ ヱ∠ る∀ ら∠ エ
͡ ⇒∠タ ヮ⊥ zャ ∇リム⊥ ゎ∠
び ∀ユΒ͡ヤ∠ハ
(He is t he Originat or of t he heavens and t he eart h. How can He have children when He has no
wife He creat ed all t hings and He is t he Knower of everyt hing) (6:101).
- や⇔キ∂ ま͡ ゅ⇔ゃ∇Βセ
∠ ∇ユわ⊥ ∇ゃィ
͡ ∇ギボ∠ ャ∠ - や⇔ギ∠ャヱ∠ リ ⊥ ⇒∠ヨ∇ェゲz ャや グ∠ ガ ∠ ゎz や ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
チ⊥ ∇ケΙ xや ペ ぁゼ ∠ レ∠ゎヱ∠ ヮ⊥ ∇レョ͡ ラ ∠ ∇ゲトz ヘ∠ わ∠ Α∠ れ ⊥ ヲ∠ ⇒∠ヨジz ャや キ⊥ ゅ∠ムゎ∠
- や⇔ギ∠ャヱ∠ リ ͡ ⇒∠ヨ∇ェゲz ヤ͡ャ や∇ヲハ ∠ キ∠ ラ∠ぺ - や⇔ギ∂ ワ∠ メ ⊥ ゅ∠らイ͡ ∇ャや ゲぁ ガ͡ ゎ∠ ヱ∠
リ∠ョ ぁモミ⊥ ラ͡ま - や⇔ギ∠ャヱ∠ グ∠ ガ ͡ わz Α∠ ラ∠ぺ リ͡ ⇒∠ヨ∇ェゲz ヤ͡ャ ヴ͡ピら∠ レ∠Α ゅ∠ョヱ∠
- や⇔ギ∇らハ ∠ リ ͡ ⇒∠ヨ∇ェゲz ャや ヴ͡ゎへ Ι z ま͡ チ ͡ ∇ケΙ x や∠ヱ れ ͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ
ュ∠ ∇ヲΑ∠ ͡ヮΒ͡ゎや∠¬ ∇ユヰ⊥ ぁヤミ⊥ ヱ∠ - や⇔ギ∂ ハ ∠ ∇ユワ⊥ ギz ハ ∠ ヱ∠ ∇ユヰ⊥ ⇒∠ダ∇ェぺ∠ ∇ギボ∠ ャz
び や⇔キ∇ゲプ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや
(And t hey say: "The Most Gracious (Allah) has begot t en a son (offspring or children).'' Indeed
you have brought fort h (said) a t errible evil t hing. Whereby t he heavens are almost t orn, and
t he eart h is split asunder, and t he mount ains fall in ruins. That t hey ascribe a son (or offspring
or children) t o t he Most Gracious (Allah). But it is not suit able for (t he maj est y of) t he Most
Gracious (Allah) t hat He should beget a son (or offspring or children). There is none in t he
heavens and t he eart h but comes unt o t he Most Gracious (Allah) as a servant . Verily, He knows
each one of t hem, and has count ed t hem a full count ing. And everyone of t hem will come t o
Him alone on t he Day of Resurrect ion (wit hout any helper, or prot ect or or defender)) (19:88-
95), and,
∇ギャ∠ヲ⊥Α ∇ユャ∠ヱ∠ ∇ギヤ͡Α∠ ∇ユャ∠ - ギ⊥ ヨ∠ zダャや ヮ⊥ ヤzャや - ギ∀ ェ ∠ ぺ∠ ヮ⊥ zヤャや ヲ∠ ワ⊥ ∇モホ⊥ ぴ
び ギ∀ ェ ∠ ぺ∠ や⇔ヲ⊥ヘミ⊥ ヮ⊥ zャ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ -
(Say: "He is Allah (t he) One, Allah t he Samad (t he Self- Sufficent , upon whom all depend), He
beget s not , nor was He begot t en, and t here is none comparable t o Him.'') (112).
In t hese Ayat , Allah st at ed t hat He is t he Supreme Mast er Whom t here is no equal or rival,
everyt hing and everyone was creat ed by Him, so how can He have a son from among t hem This
is why, in t he Tafsir of t his Ayah, Al-Bukhari recorded t hat Ibn ` Abbas said t hat t he Prophet
said,
∇ユヰ⊥ ルz ま͡ :ぶ
͡ や リ
∠ ョ͡ ヮ⊥ バ∠ ヨ͡ シ
∠ ン⇔ク∠ぺ ヴ∠ヤハ ∠ ゲ⊥ ら∠ ∇タぺ∠ ギ∠ ェ ∠ ぺ∠ ゅ∠ャ»
«ユ͡ヰΒ͡プゅ∠バΑ⊥ ヱ∠ ∇ユヰ⊥ ホ⊥ コ⊥ ∇ゲΑ∠ ヲ∠ ワ⊥ ヱ∠ や⇔ギャ∠ヱ∠ ヮ⊥ ャ∠ ラ
∠ ヲ⊥ヤバ∠ ∇イΑ∠
e(No one is more pat ient when hearing an insult t han Allah. They at t ribut e a son t o Him, yet
He st ill gives t hem sust anence and healt h.)
Ibn Abi Hat im said t hat Abu Sa` id Al-Ashaj informed t hem t hat Asbat informed t hem from
Mut arrif, from ` At iyah, from Ibn ` Abbas who said t hat ,
びリ
∠ Β͡わレ͡ ⇒∠ホぴ
(Qant in) (2:238) means, t hey pray t o Him. ` Ikrimah and Abu Malik also said t hat ,
びラ
∠ ヲ⊥わレ͡ ⇒∠ホ ヮ⊥ zャ モ
x ミ⊥ ぴ
(and all are Qanit un t o Him.) means, bound t o Him in servit ude t o Him. Sa` id bin Jubayr said
t hat Qanit un is sincerit y. Ar-Rabi` bin Anas said t hat ,
びラ
∠ ヲ⊥わレ͡ ⇒∠ホ ヮ⊥ zャ モ
x ミ⊥ ぴ
(all are Qanit un t o Him.) means, "St anding up - before Him - on t he Day of Resurrect ion.'' Also,
As-Suddi said t hat ,
びラ
∠ ヲ⊥わレ͡ ⇒∠ホ ヮ⊥ zャ モ
x ミ⊥ ぴ
(and all are Qanit un t o Him.) means, "Obedient on t he Day of Resurrect ion.'' Khasif said t hat
Muj ahid said t hat ,
びラ
∠ ヲ⊥わレ͡ ⇒∠ホ ヮ⊥ zャ モ
x ミ⊥ ぴ
(and all are Qanit un t o Him. ) means, "Obedient . He says, ` Be a human' and he becomes a
human.'' He also said, "(Allah says,) ` Be a donkey' and it becomes a donkey.'' Also, Ibn Abi Naj ih
said t hat Muj ahid said t hat ,
びラ
∠ ヲ⊥わレ͡ ⇒∠ホ ヮ⊥ zャ モ
x ミ⊥ ぴ
(and all are Qanit un t o Him.) means, obedient . Muj ahid also said, "The obedience of t he
disbeliever occurs when his shadow prost rat es, while he hat es t hat .'' Muj ahid's st at ement ,
which Ibn Jarir preferred, combines all t he meanings, and t hat is t hat Qunut means obedience
and submission t o Allah. There are t wo cat egories of Qunut : legislat ed and dest ined, for Allah
said,
ゅ⇔ハ∇ヲデ
∠ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ リ∠ョ ギ⊥ イ ⊥ ∇ジΑ∠ ヮ͡ ヤzャ∠ヱぴ
びメ͡ ゅ∠タΙx や∠ヱ あヱギ⊥ ピ⊥ ∇ャゅ͡よ ユ⊥ヰヤ⊥⇒∠ヤニ
͡ ヱ∠ ゅ⇔ワ∇ゲミ∠ ヱ∠
(And unt o Allah (alone) falls in prost rat ion whoever is in t he heavens and t he eart h, willingly or
unwillingly, and so do t heir shadows in t he mornings and in t he (lat e) aft ernoons) (13:15).
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ノ⊥ Α͡ギよ∠ ぴ
(The Badi` (Originat or) of t he heavens and t he eart h.) which means, He creat ed t hem when
not hing resembling t hem exist ed. Muj ahid and As-Suddi said t hat t his is t he linguist ic meaning,
for all new mat t ers are called Bid` ah. Muslim recorded t he Messenger of Allah saying,
«る∠ャゅ∠ヤッ
∠ る∃ ハ
∠ ∇ギよ͡ zモミ⊥ ヱ∠ る∀ ハ
∠ ∇ギよ͡ る∃ を∠ ギ∠ ∇エョ⊥ zモミ⊥ ラ
z み͡プ∠ »
(...every innovat ion is a Bid` ah and every Bid` ah is heresy.)
And t here is a linguist ic Bid` ah, such as t he st at ement of t he Leader of t he fait hful ` Umar bin
Al-Khat t ab when he gat hered t he Muslims t o pray t he Tarawih prayer in congregat ion (which
was also an earlier pract ice of t he Prophet ) and said, "What a good Bid` ah t his is.''
Ibn Jarir said, "Thus t he meaning of t he Ayat (2:116-117) becomes, ` Allah is far more glorious
t han t o have had a son, for He is t he Owner of everyt hing t hat is in t he heavens and eart h. All
t est ify t o His Oneness and t o t heir submissiveness t o Him. He is t heir Creat or and Maker.
Wit hout creat ed precedence, He shaped t he creat ures in t heir current shapes. Allah also bears
wit ness t o His servant s t hat Jesus, who some claimed t o be Allah's son, is among t hose who
t est ify t o His Oneness. Allah st at ed t hat He creat ed t he heavens and eart h out of not hing and
wit hout precedent . Likewise, He creat ed Jesus, t he Messiah, wit h His power and wit hout a
fat her.'' This explanat ion from Ibn Jarir, may Allah have mercy upon him, is very good and
correct .
Allah said,
びラ
⊥ ヲ⊥ムΒ∠ プ∠ ∇リミ⊥ ヮ⊥ ャ∠ メ
⊥ ヲ⊥ボΑ∠ ゅ∠ヨルz み͡プ∠ や⇔ゲ∇ョぺ∠ ヴ∠ツホ∠ や∠クま͡ヱ∠ ぴ
(When He decrees a mat t er, He only says t o it : "Be! and it is.) t hus, demonst rat ing His
perfect ly complet e abilit y and t remendous aut horit y; if He decides a mat t er, He merely orders
it t o, ` Be' and it comes int o exist ence. Similarly, Allah said,
びラ
⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ ヮ⊥ ャ∠ メ
∠ ヲ⊥ボΑ∠ ラ∠ぺ ゅ⇔ゃ∇Βセ
∠ キ∠ や∠ケぺ∠ へ∠クま͡ ロ⊥ ゲ⊥ ∇ョぺ∠ べ∠ヨルz ま͡ぴ
(Verily, His command, when He int ends a t hing, is only t hat He says t o it , "Be! and it is.)
(36:82),
∇リミ⊥ ヮ⊥ ャ∠ メ
∠ ヲ⊥ボルz ラ∠ぺ ロ⊥ ゅ∠ル∇キケ∠ ぺ∠ へ∠クま͡ ¬∃ ∇ヴゼ
∠ ャ͡ ゅ∠レャ⊥∇ヲホ∠ ゅ∠ヨルz ま͡ぴ
びラ ⊥ ヲ⊥ムΒ∠ プ∠
(Verily, Our Word unt o a t hing when We int end it , is only t hat We say unt o it : "Be! and it is.)
(16:40) and,
び ゲ͡ ダ
∠ ら∠ ∇ャゅ͡よ ウ
∃ ∇ヨヤ∠ミ∠ り∀ ギ∠ ェ
͡ ヱ∠ Ι
z ま͡ べ∠ルゲ⊥ ∇ョぺ∠ べ∠ョヱ∠ ぴ
(And Our commandment is but one as t he t winkling of an eye) (54:50)
So Allah informed us t hat He creat ed Jesus by merely saying, "Be!'' and he was, as Allah willed:
リ͡ョ ヮ⊥ ボ∠ ヤ∠カ
∠ ュ∠ キ∠ や∠¬ モ
͡ ん∠ ヨ∠ ミ∠ ヮ͡ ヤzャや ギ∠ レ͡ハ ヴ∠ジΒ͡ハ モ ∠ ん∠ ョ∠ ラz ま͡ぴ
びラ⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ ヮ⊥ ャ∠ メ
∠ ゅ∠ホ zユを⊥ ゆ ∃ や∠ゲゎ⊥
(Verily, t he likeness of ` Isa (Jesus) before Allah is t he likeness of Adam. He creat ed him from
dust , t hen (He) said t o him: "Be! and he was) (3:59).
Muhammad bin Ishaq report ed t hat Ibn ` Abbas said t hat Rafi` bin Huraymilah said t o t he
Messenger of Allah , "O Muhammad! If you were t ruly a Messenger from Allah, as you claim,
t hen ask Allah t o speak t o us direct ly, so t hat we hear His Speech.'' So Allah revealed,
Abu Al-` Aliyah, Ar-Rabi` bin Anas, Qat adah and As-Suddi said t hat it was act ually t he
st at ement of t he Arab disbelievers:
び∇ユヰ͡ ャ͡∇ヲホ∠ モ
∠ ∇んョあ ユ͡ヰヤ͡∇らホ∠ リ͡ョ リ
∠ Α͡グャzや メ
∠ ゅ∠ホ マ
∠ ャ͡グ∠ ミ∠ ぴ
(So said t he people before t hem words of similar import . ) He said, "These are t he Jews and t he
Christ ians.''
What furt her proves t hat t he Arab idolat ors said t he st at ement ment ioned in t he Ayah is t hat
Allah said,
ヴ∠ゎ∇ぽル⊥ ヴzわェ ∠ リ ∠ ョ͡ ∇ぽルぁ リ∠ャ ∇やヲ⊥ャゅ∠ホ ∀る∠Αや∠¬ ∇ユヰ⊥ ∇ゎ¬∠ べ∠ィ や∠クま͡ヱ∠ ぴ
モ⊥ バ∠ ∇イΑ∠ ゑ ⊥ ∇Βェ
∠ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ zヤャや ヮ͡ ヤzャや モ⊥シ ⊥ ケ⊥ ヴ∠ ゎ͡ ヱ⊥ぺ べ∠ョ モ ∠ ∇んョ͡
ヮ͡ ヤzャや ギ∠ レ͡ハ ∀ケゅ∠ピタ∠ ∇やヲ⊥ョゲ∠ ∇ィぺ∠ リ ∠ Α͡グャzや ょ
⊥ Β͡ダΒ⊥ シ ∠ ヮ⊥ わ∠ ャ∠ゅ∠シケ͡
びラ ∠ ヱ⊥ゲム⊥ ∇ヨΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ∀ギΑ͡ギ∠セ ∀ゆや∠グ∠ハ∠ヱ
(And when t here comes t o t hem a sign (from Allah) t hey say: "We shall not believe unt il we
receive t he like of t hat which t he Messengers of Allah had received.'' Allah knows best wit h
whom t o place His Message. Humiliat ion and disgrace from Allah and a severe t orment will
overt ake t he criminals (polyt heist s and sinners) for t hat which t hey used t o plot .) (6:124) and
チ
͡ ∇ケΙ
xやリ
∠ ョ͡ ゅ∠レャ∠ ゲ∠ イ
⊥ ∇ヘゎ∠ ヴzわェ
∠ マ
∠ ャ∠ リ
∠ ョ͡ ∇ぽルぁ リ∠ャ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
び ゅ⇔ハヲ⊥ら∇レΑ∠
(And t hey say: "We shall not believe in you (O Muhammad ), unt il you cause a spring t o gush
fort h from t he eart h for us) unt il,
びΙ
⇔ ヲ⊥シケz や⇔ゲゼ
∠ よ∠ Ι
z ま∠ ろ
⊥ レ⊥ミ ∇モワ∠ ヴあよケ∠ リ
∠ ⇒∠エ∇らシ
⊥ ∇モホ⊥ ぴ
(Say (O Muhammad ): "Glorified (and Exalt ed) be my Lord (Allah) above all t hat evil t hey
(polyt heist s) associat e wit h Him ! Am I anyt hing but a man, sent as a Messenger'') (17:90-93)
and,
ゅ∠レ∇Βヤ∠ハ
∠ メ
∠ ゴ͡ ル⊥ぺ Ι
∠ ∇ヲャ∠ ゅ∠ル¬∠ べ∠ボャ͡ ラ
∠ ヲ⊥ィ∇ゲΑ∠ Ι ∠ リ∠ Α͡グャzや メ ∠ ゅ∠ホヱ∠ ぴ
びゅ∠レよz ケ∠ ン∠ゲル∠ ∇ヱぺ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや
(And t hose who expect not a meet ing wit h Us (i. e. t hose who deny t he Day of Resurrect ion and
t he life of t he Hereaft er) said: "Why are not t he angels sent down t o us, or why do we not see
our Lord'') (25:21) and,
ゅ⇔ヘ⊥エタ
⊥ ヴ∠ゎ∇ぽΑ⊥ ラ∠ぺ ∇ユヰ⊥ ∇レョあ ¬∃ ン͡ゲ∇ョや ぁモミ⊥ ギ⊥ Α͡ゲΑ⊥ ∇モよ∠ ぴ
び り⇔ ゲ∠ ゼ
z レ∠ ョぁ
(Nay, everyone of t hem desires t hat he should be given pages spread out ) (74:52).
There are many ot her Ayat t hat t est ify t o t he disbelief of t he Arab idolat ors, t heir
t ransgression, st ubbornness, and t hat t hey asked unnecessary quest ions out of disbelief and
arrogance. The st at ement s of t he Arab idolat ors followed t he st at ement s of t he nat ions of t he
People of t he Two Script ures and ot her religions before t hem. Allah said,
リ
∠ ョあ ゅ⇔ら⇒∠わミ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ メ
∠ あゴレ∠ ゎ⊥ ラ∠ぺ ょ
͡ ⇒∠わム͡ ∇ャや モ ⊥ ∇ワぺ∠ マ
∠ ャ⊥ほ∠∇ジΑ∠ ぴ
∇やヲ⊥ャゅ∠ボプ∠ マ
∠ ャ͡ク リ͡ョ ゲ∠ ら∠ ∇ミぺ∠ ヴ∠シヲ⊥ョ ∇やヲ⊥ャほ∠シ ∠ ∇ギボ∠ プ∠ ͡¬べ∠ヨジ z ャや
びり⇔ ゲ∠ ∇ヰィ∠ ヮ͡ ヤzャや ゅ∠ルケ͡ ぺ∠
(The People of t he Script ure (Jews) ask you t o cause a book t o descend upon t hem from
heaven. Indeed, t hey asked Musa (Moses) for even great er t han t hat , when t hey said: "Show us
Allah in public,'') (4:153) and,
Allah's st at ement ,
Ι
z ま͡ メ
∃ ヲ⊥シケz リあョ ∇ユヰ͡ ヤ͡∇らホ∠ リ͡ョ リ ∠ Α͡グャzや ヴ∠ゎぺ∠ べ∠ョ マ
∠ ャ͡グ∠ ミ∠ ぴ
びヮ͡ よ͡ ∇や∇ヲタ
∠ や∠ヲゎ∠ ぺ∠ ∀ラヲ⊥レ∇イョ∠ ∇ヱぺ∠ ∀ゲ͡エ⇒∠シ ∇やヲ⊥ャゅ∠ホ
(Likewise, no Messenger came t o t hose before t hem but t hey said: "A sorcerer or a madman!''
Have t hey (t he people of t he past ) t ransmit t ed t his saying t o t hese (Quraysh pagans)) (51:52-
53).
びラ
∠ ヲ⊥レホ͡ ヲ⊥Α ュ∃ ∇ヲボ∠ ャ͡ ろ
͡ ⇒∠ΑΓや ゅzレΒz よ∠ ∇ギホ∠ ぴ
(We have indeed made plain t he signs for people who believe wit h cert aint y.) meaning, We
made t he argument s clear, prooving t he t rut h of t he Messengers, wit h no need of more
quest ions or proofs for t hose who believe, follow t he Messengers and comprehend what Allah
sent t hem wit h. As for t hose whose heart s and hearing Allah has st amped and whose eyes have
been sealed, Allah described t hem:
∇リハ
∠ モ
⊥ ⇒∠∇ジゎ⊥ Ι
∠ ヱ∠ や⇔ゲΑ͡グル∠ ヱ∠ や⇔ゲΒ͡ゼよ∠ ペ
あエ∠ ∇ャゅ͡よ マ
∠ ⇒∠レ∇ヤシ
∠ ∇ケぺ∠ ゅzル͡まぴ
び ユ͡ Β͡エイ∠ ∇ャや ょ͡ ⇒∠エ∇タぺ∠
(119. Verily, We have sent you (O Muhammad ) wit h t he t rut h (Islam), a bringer of glad t idings
(for t hose who believe in what you brought , t hat t hey will ent er Paradise) and a warner (for
t hose who disbelieve in what you brought , t hat t hey will ent er t he Hellfire). And you will not
be asked about t he dwellers of t he blazing Fire.)
Allah's st at ement ;
びユ͡ Β͡エイ
∠ ∇ャや ょ
͡ ⇒∠エ∇タぺ∠ ∇リハ
∠ モ
⊥ ⇒∠∇ジゎ⊥ Ι
∠ ヱ∠ ぴ
(And you will not be asked about t he dwellers of t he blazing Fire.) means, "We shall not ask you
about t he disbelief of t hose who rej ect ed you.'' Similarly, Allah said,
びゆ
⊥ ゅ∠ジエ
͡ ∇ャや ゅレ∠ ∇Βヤ∠ハ
∠ ヱ∠ ヒ⊥ ⇒∠ヤら∠ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ヨルz ͡み∠プぴ
(Your dut y is only t o convey (t he Message) and on Us is t he reckoning.) (13:40)
び ゲ∃ ト
͡ ∇Βジ
∠ ヨ⊥ よ͡ ユ͡ヰ∇Βヤ∠ハ
∠ ろ
∠ ∇ジャz - ∀ゲミあ ∠グョ⊥ ろ
∠ ル∠ぺ べ∠ヨルz ま͡ ∇ゲミあ グ∠ プ∠ ぴ
(So remind t hem (O Muhammad ) you are only one who reminds. You are not a dict at or over
t hem.)(88:21-22) and,
ケ∃ ゅzらイ
∠ よ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ろ
∠ ル∠ぺ べ∠ョヱ∠ ラ∠ ヲ⊥ャヲ⊥ボΑ∠ ゅ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ リ⊥ ∇エzルぴ
び ギ͡ Β͡ハヱ∠ フ
⊥ ゅ∠ガΑ∠ リ∠ョ ラ ͡ や∠¬∇ゲボ⊥ ∇ャゅ͡よ ∇ゲミあ グ∠ プ∠
(We know best what t hey say. And you (O Muhammad ) are not t he one t o force t hem (t o
belief). But warn by t he Qur'an; him who fears My t hreat ) (50:45).
ヴzわェ
∠ ン∠ゲ⇒∠ダレz ャや Ι
∠ ヱ∠ キ⊥ ヲ⊥ヰΒ∠ ∇ャや マ
∠ レ∠ハ ヴ∠ッ∇ゲ∠ゎ リ∠ャヱ∠ ぴ
び∇ユヰ⊥ わ∠ ヤzョ͡ ノ∠ ら͡ わz ゎ∠
(Never will t he Jews nor t he Christ ians be pleased wit h you (O Muhammad ) t ill you follow t heir
religion.) meaning, ` The Jews and t he Christ ians will never be happy wit h you, O Muhammad!
Therefore, do not seek what pleases or appeases t hem, and st ick t o what pleases Allah by
calling t hem t o t he t rut h t hat Allah sent you wit h.' Allah's st at ement ,
This Hadit h was collect ed in t he Sahih and narrat ed from ` Abdullah bin ` Amr.
ユ͡ ∇ヤバ͡ ∇ャや リ
∠ ョ͡ ポ
∠ ¬∠ べ∠ィ ヵ͡グャzや ギ∠ ∇バよ∠ ユ⊥ワ¬∠ へ∠ヲ∇ワぺ∠ ろ
∠ ∇バら∠ ゎz や リ
͡ ゃ͡ ャ∠ヱ∠ ぴ
びゲ∃ Β͡ダル∠ Ι
∠ ヱ∠ ヶ y ャ͡ヱ∠ リ͡ョ ヮ͡ ヤzャや リ
∠ ョ͡ マ ∠ ャ∠ ゅ∠ョ
(And if you (O Muhammad ) were t o follow t heir (Jews and Christ ians) desires aft er what you
have received of Knowledge (i.e. t he Qur'an), t hen you would have against Allah neit her any
Wali (prot ect or or guardian) nor any helper.)
This Ayah carries a st ern warning for t he Muslim Ummah against imit at ing t he ways and
met hods of t he Jews and Christ ians, aft er t hey have acquired knowledge of t he Qur'an and
Sunnah, may Allah grant us refuge from t his behavior. Alt hough t he speech in t his Ayah was
direct ed at t he Messenger , t he ruling of which applies t o his ent ire Ummah.
びヮ͡ ゎ͡ ヱ∠ Κ
∠ ゎ͡ ペ
zェ∠ ヮ⊥ ル∠ ヲ⊥ヤ∇わΑ∠ ょ
∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ⇒∠レ∇Β∠ゎへ リ
∠ Α͡グャzやぴ
(Those t o whom We gave t he Book. Yat lunahu Haqqan Tilawat ih.)
` Abdur-Razzaq said from Ma` mar, from Qat adah, "They are t he Jews and Christ ians.'' This is
t he opinion of ` Abdur-Rahman bin Zayd bin Aslam, and it was also chosen by Ibn Jarir. Sa` id
report ed from Qat adah, "They are t he Companions of t he Messenger of Allah .'' Abu Al-` Aliyah
said t hat Ibn Mas` ud said, "By He in Whose Hand is my soul! The right Tilawah is allowing what
it makes lawful, prohibit ing what it makes unlawful, recit ing it as it was revealed by Allah, not
changing t he words from t heir places, and not int erpret ing it wit h ot her t han it s act ual
int erpret at ion.'' As-Suddi report ed from Abu Malik from Ibn ` Abbas who said about t his Ayah
(2:121): "They make lawful what it allows and t hey prohibit what it makes unlawful, and t hey
do not alt er it s wordings.'' ` Umar bin Al-Khat t ab said, "They are t hose who when t hey recit e an
Ayah t hat ment ions mercy, t hey ask Allah for it , and when t hey recit e an Ayah t hat ment ions
t orment , t hey seek refuge wit h Allah from it .'' This meaning was at t ribut ed t o t he Prophet , for
when he used t o recit e an Ayah of mercy, he invoked Allah for mercy, and when he recit ed an
Ayah of t orment , he sought refuge from it wit h Allah.
Allah's st at ement ,
びヮ͡ よ͡ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(t hey are t he ones who believe t herein)
explains t he Ayah,
びヮ͡ ゎ͡ ヱ∠ Κ
∠ ゎ͡ ペ
zェ∠ ヮ⊥ ル∠ ヲ⊥ヤ∇わΑ∠ ょ
∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ⇒∠レ∇Β∠ゎへ リ
∠ Α͡グャzやぴ
(Those t o whom We gave t he Book. Yat lunahu Haqqa Tilawat ihi).
These Ayat mean, "Those among t he People of t he Book who perfect ly adhered t o t he Books
t hat were revealed t o t he previous Prophet s, will believe in what I have sent you wit h, O
Muhammad!'' Allah said in anot her Ayah,
メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ モ
∠ Β͡イル͡Ηや∠ヱ り∠ や∠ケ∇ヲわz ャや ∇やヲョ⊥ ゅ∠ホぺ∠ ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ ぴ
ろ
͡ ∇エゎ∠ リ͡ョヱ∠ ∇ユヰ͡ ホ͡ ∇ヲプ∠ リ͡ョ ∇やヲ⊥ヤミ∠ Ι ∂ ∇ユヰ͡ よあ ケz リあョ ∇ユヰ͡ Β∠ャま͡
びユ͡ヰヤ͡ィ ⊥ ∇ケぺ∠
(And if only t hey had act ed according t o t he Tawrah, t he Inj il, and what has (now) been sent
down t o t hem from t heir Lord (t he Qur'an), t hey would surely, have got t en provision from
above t hem and from underneat h t heir feet .) (5:66). The Ayah,
∇やヲ⊥ヨΒ͡ボゎ⊥ ヴzわェ ∠ ¬∃ ∇ヴセ
∠ ヴ∠ヤハ ∠ ∇ユわ⊥ ∇ジャ∠ ょ͡ ⇒∠わム͡ ∇ャや モ
∠ ∇ワほ∠⇒∠Α ∇モホ⊥ ぴ
び∇ユム⊥ よあ ケz リあョ ∇ユム⊥ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ モ
∠ Β͡イル͡Ηや∠ヱ り∠ や∠ケ∇ヲわz ャや
(Say (O Muhammad ) "O People of t he Script ure (Jews and Christ ians)! You have not hing (as
regards guidance) t ill you act according t o t he Tawrah, t he Inj il, and what has (now) been sent
down t o you from your Lord (t he Qur'an).'') means, "If you adhere t o t he Torah and t he Gospel
in t he correct manner, believe in t hem as you should, and believe in t he news t hey carry about
Muhammad's prophet hood, his descript ion and t he command t o follow, aid and support him,
t hen t his will direct you t o adhere t o t rut h and right eousness in t his life and t he Hereaft er.'' In
anot her Ayah, Allah said,
ン͡グャzや ヴz ョあ Ε
⊥や ヴ z ら͡ レzャや メ ∠ ヲ⊥シゲz ャや ラ ∠ ヲ⊥バら͡ わz Α∠ リ∠ Α͡グャzやぴ
びモ
͡ Β͡イル͡Ηや∠ヱ り͡ や∠ケ∇ヲわz ャや ヴ͡プ ∇ユワ⊥ ギ∠ レ͡ハ ゅ⇔よヲ⊥わ∇ムョ∠ ヮ⊥ ∠ルヱ⊥ギ͡イ∠Α
(Those who follow t he Messenger, t he Prophet who can neit her read nor writ e (i.e. Muhammad
) whom t hey find writ t en wit h t hem in t he Tawrah and t he Inj il.) (7:157) and,
These Ayat indicat e t hat what Allah promised for Muhammad will cert ainly occur. Allah also
said,
Allah said,
びラ
∠ ヱ⊥ゲジ
͡ ⇒∠ガ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ͡ よ͡ ∇ゲヘ⊥ ∇ムΑ∠ リョ∠ヱぴ
(And whoever disbelieves in it (t he Qur'an), t hose are t hey who are t he losers), j ust as He said
in anot her Ayah,
びロ⊥ ギ⊥ ハ
͡ ∇ヲョ∠ ケ⊥ ゅzレャゅ∠プ ゆ
͡ や∠ゴ∇ェΙ
xやリ
∠ ョ͡ ヮ͡ よ͡ ∇ゲヘ⊥ ∇ムΑ∠ リ∠ョヱ∠ ぴ
(But t hose of t he sect s (Jews, Christ ians and all t he ot her non-Muslim nat ions) t hat rej ect it
(t he Qur'an), t he Fire will be t heir promised meet ing place) (11:17).
ろ
⊥ ∇ヨバ∠ ∇ルぺ∠ ヴ͡わャzや ヴ͡わヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや モ ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レら∠ ⇒∠Αぴ
ゅ⇔ョ∇ヲΑ∠ ∇やヲ⊥ボゎz や∠ヱ リ∠ Β͡ヨヤ∠⇒∠バ∇ャや ヴ∠ヤハ∠ ∇ユム⊥ わ⊥ ∇ヤzツプ∠ ヴあル∠ぺ∠ヱ ∇ユム⊥ ∇Βヤ∠ハ
∠
ゅ∠ヰ∇レョ͡ モ⊥ ら∠ ∇ボΑ⊥ Ι
∠ ヱ∠ ゅ⇔ゃ∇Βセ∠ ザ ∃ ∇ヘルz リ∠ハ ∀ザ∇ヘ∠ル ン͡ゴ∇イゎ∠ Ι z
びラ ∠ ヱゲ⊥ ダ∠ レ⊥Α ∇ユワ⊥ Ι ∠ ヱ∠ ∀る∠バ⇒∠ヘ∠セ ゅ∠ヰバ⊥ ヘ∠ レ∠ゎ Ι
∠ ヱ∠ ∀メ∇ギ∠ハ
(122. O Children of Israel! Remember My favor which I best owed upon you and t hat I preferred
you over t he nat ions).) (123. And fear t he Day (of Judgement ) when no person shall avail
anot her, nor shall compensat ion be accept ed from him, nor shall int ercession be of use t o him,
nor shall t hey be helped.)
We ment ioned a similar Ayah at t he beginning of t his Surah, and it is ment ioned here t o
emphisize t he import ance of following t he Ummi Prophet and Messenger, who is described for
t he People of t he Script ures in t heir Books by his charact erist ics, name, t he good news about
him and t he descript ion of his Ummah. Allah warned t hem against concealing t his informat ion,
which is among t he favors t hat Allah grant ed t hem. Allah also commanded t hem t o remember
t heir daily life and t heir religious affairs and how He blessed t hem. They should not envy t heir
cousins, t he Arabs, for what Allah has given t hem, t he Final Messenger of Allah being an Arab.
Envy should not incit e t hem t o oppose or deny t he Prophet or refrain from following him, may
Allah's peace and blessings be upon him unt il t he Day of Judgment .
びろ
∃ ⇒∠ヨヤ͡ム∠ よ͡ ヮ⊥ ぁよケ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヴ∠ヤわ∠ ∇よや ク͡ ま͡ヱ∠ ぴ
(And (remember) when t he Lord of Ibrahim (i.e., Allah) t ried him wit h (cert ain) commands).
This Ayah means, O Muhammad! Remind t he idolat ors and t he People of t he Script ures, who
pret end t o be followers of t he religion of Ibrahim, while in realit y t hey do not follow it , while
you, O Muhammad, and your followers are t he t rue followers of his religion; remind t hem of
t he commands and prohibit ions t hat Allah t est ed Ibrahim wit h.
びリ
z ヰ⊥ ヨz ゎ∠ ほ∠プ∠ ぴ
(which he fulfilled.) indicat ing t hat Ibrahim implement ed all of Allah's orders. Allah said in
anot her Ayah,
meaning, he was t rut hful and he was obedient t o Allah's legislat ion. Also, Allah said,
ラ
∠ ゅ∠ミ リ͡ムャ∠ヱ∠ ゅ6Βル͡ や∠ゲ∇ダル∠ Ι ∠ ヱ∠ ゅ6Α͡キヲ⊥ヰ∠Α ユ⊥ Β͡ワゲ∠ ∇よま͡ ラ ∠ ゅ∠ミ ゅ∠ョぴ
ヴ∠ャ∇ヱ∠ぺ ラ z ま͡ - リ ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ∠ ョ͡ ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ ゅ⇔ヨヤ͡∇ジョぁ ゅ⇔ヘΒ͡レェ ∠
リ
∠ Α͡グャzや∠ヱ ヴ ぁ ら͡ レz ャや や∠グ⇒∠ワヱ∠ ロ⊥ ヲ⊥バら∠ ゎz や リ
∠ Α͡グヤzャ∠ ユ∠ Β͡ワゲ∠ ∇よみ͡よ͡ サ
͡ ゅzレャや
びリ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ
ぁ ャ͡ヱ∠ ヮ⊥ ヤzャや∠ヱ ∇やヲ⊥レョ∠ や∠¬
(Ibrahim was neit her a Jew nor a Christ ian, but he was a t rue Muslim Hanifan (Islamic
Monot heism t o worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among
mankind who have t he best claim t o Ibrahim are t hose who followed him, and t his Prophet
(Muhammad ) and t hose who have believed (Muslims). And Allah is t he Wali (Prot ect or and
Helper) of t he believers) (3:67-68).
Allah said,
びろ
͡ ⇒∠ヨヤ͡ム∠ よ͡ ぴ
(wit h Kalimat (words)) which means, "Laws, commandment s and prohibit ions.'' ` Words' as
ment ioned here, somet imes refers t o what Allah has willed, such as Allah's st at ement about
Maryam,
リ
∠ ョ͡ ∇ろル∠ ゅ∠ミヱ∠ ヮ͡ ら͡ わ⊥ ミ⊥ ヱ∠ ゅ∠ヰよz ケ∠ ろ
͡ ⇒∠ヨヤ͡ム∠ よ͡ ∇ろホ∠ ギz タ
∠ ヱ∠ ぴ
びリ
∠ Β͡わレ͡ ⇒∠ボ∇ャや
(And she t est ified t o t he t rut h of t he Words of her Lord, and (also believed in) His Script ures,
and she was of t he Qanit in (i.e. obedient t o Allah)) (66:12).
びΙ
⇔ ∇ギハ
∠ ヱ∠ ゅ⇔ホ∇ギタ
͡ マ
∠ よあ ケ∠ る⊥ ヨ∠ ヤ͡ミ∠ ∇ろヨz ゎ∠ ヱ∠ ぴ
(And t he Word of your Lord has been fulfilled in t rut h and in j ust ice) (6:115) meaning, His
legislat ion. "Words'' also means t rut hful news, or a j ust commandment or prohibit ion. For
inst ance, Allah said,
びリ
z ヰ⊥ ヨz ゎ∠ ほ∠プ∠ ろ
∃ ⇒∠ヨヤ͡ム∠ よ͡ ヮ⊥ ぁよケ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヴ∠ヤわ∠ ∇よや ク͡ ま͡ヱ∠ ぴ
(And (remember) when t he Lord of Ibrahim t ried him wit h (cert ain) Words (commands), which
he fulfilled) meaning, he adhered t o t hem, Allah said,
びゅ⇔ョゅ∠ョま͡ サ
͡ ゅzレヤ͡ャ マ
∠ ヤ⊥バ͡ ⇒∠ィ ヴあルま͡ぴ
("Verily, I am going t o make you an Imam (a leader) for mankind (t o follow you).'') as a reward
for Ibrahim's good deeds, adhering t o t he commandment s and avoiding t he prohibit ions. This is
why Allah made Ibrahim a role model for t he people, and an Imam whose conduct and pat h are
imit at ed and followed.
びろ
∃ ⇒∠ヨヤ͡ム∠ よ͡ ヮ⊥ ぁよケ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヴ∠ヤわ∠ ∇よや ク͡ ま͡ヱ∠ ぴ
(And (remember) when t he Lord of Ibrahim (Abraham) (i.e., Allah) t ried him wit h (cert ain)
commands) means, "Allah t est ed him wit h Taharah (purit y, ablut ion): five on t he head and five
on t he body. As for t he head, t hey are cut t ing t he must ache, rinsing t he mout h, inhaling and
discarding wat er, using Siwak and part ing t he hair. As for t he body, t hey are t rimming t he
nails, shaving t he pubic hair, circumcision and plucking under t he arm and washing wit h wat er
aft er answering t he call of nat ure.'' Ibn Abi Hat im said, "A similar st at ement was also report ed
from Sa` id bin Al-Musayyib, Muj ahid, Ash-Sha` bi, An-Nakha` i, Abu Salih, Abu Al-Jald, and so
fort h.''
There is a similar st at ement t hat Imam Muslim narrat ed from ` A'ishah who said t hat Allah's
Messenger said,
The Two Sahihs recorded Abu Hurayrah saying t hat t he Prophet said,
ゾ
ぁ ホ∠ ヱ∠ キ⊥ や∠ギ∇エ͡わ∇シゅ∇ャや∠ヱ ラ ⊥ ゅ∠わガ ͡ ∇ャや :∀ザ∇ヨ∠カ り⊥ ゲ∠ ∇トヘ͡ ∇ャや»
«テ∇よみ͡∇ャや ブ⊥ ∇わル∠ ヱ∠ ケ͡ ゅ∠ヘ∇ニほ∠∇ャや ユ⊥ Β͡ヤ∇ボゎ∠ ヱ∠ ゆ
͡ ケ͡ ゅzゼャや
(Five are among t he act s of Fit rah: circumcision, shaving t he pubic hair, t rimming t he
must ache, cut t ing t he nails and plucking t he underarm hair.) This is t he wording wit h Muslim.
Muhammad bin Ishaq report d t hat Ibn ` Abbas said, "The words t hat Allah t est ed Ibrahim wit h,
and t hat he implement ed were: abandoning his (disbelieving) people when Allah commanded
him t o do so, disput ing wit h Nimrod (king of Babylon) about Allah, being pat ient when he was
t hrown in t he fire (alt hough t his was ext remely t raumat ic) migrat ing from his homeland when
Allah commanded him t o do so, pat ience wit h t he monet ary and mat erial demands of host ing
guest s by Allah's command, and Allah's order for him t o slaught er his son. When Allah t est ed
Ibrahim wit h t hese words, and he was ready for t he maj or t est , Allah said t o him,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ゲ∠ ャ͡ ろ
⊥ ∇ヨヤ∠∇シぺ∠ メ
∠ ゅ∠ホ ∇ユヤ͡∇シぺ∠ぴ
("Submit (be a Muslim)!'' He said, "I have submit t ed myself (as a Muslim) t o t he Lord of all t hat
exist s. '') (2:131) alt hough t his meant defying and being apart from t he people.''
びリ
∠ Β͡ヨヤ͡⇒zヌャや ヵ͡ギ∇ヰハ
∠ メ
⊥ ゅ∠レΑ∠ Ι
∠ぴ
(My covenant (prophet hood) includes not Zalimin (polyt heist s and wrongdoers)).
When Allah made Ibrahim an Imam (Leader for t he fait hful), he asked Allah t hat Imams
t hereaft er be chosen from his offspring. Allah accept ed his supplicat ion, but t old him t hat
t here will be unj ust people among his offspring and t hey will not benefit from Allah's promise.
Thus, t hey will neit her become Imams nor be imit at ed (for t hey will not be right eous). The
proof t hat Ibrahim's supplicat ion t o Allah was accept ed is t hat Allah said in Surat Al-` Ankabut
(29:27),
びょ
∠ ⇒∠わム͡ ∇ャや∠ヱ ∠りヲz ら⊥ レぁ ャや ヮ͡ わ͡ Αz ケあ ク⊥ ヴ͡プ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We ordained among his offspring prophet hood and t he Book).
Hence, every Prophet whom Allah sent aft er Ibrahim were from among his offspring, and every
Book t hat Allah revealed was t o t hem. As for Allah's st at ement ,
びリ
∠ Β͡ヨヤ͡⇒zヌャや ヵ͡ギ∇ヰハ
∠ メ
⊥ ゅ∠レΑ∠ Ι
∠ メ
∠ ゅ∠ホぴ
((Allah) said, "My covenant (prophet hood) includes not Zalimin (polyt heist s and wrongdoers). '')
Allah ment ioned t hat t here are unj ust people among t he offspring of Ibrahim, and t hey will not
benefit from Allah's promise, nor would t hey be ent rust ed wit h anyt hing, even t hough t hey are
among t he children of Allah's Khalil (int imat e friend, Prophet Abraham). There will also be
t hose who do good among t he children of Ibrahim, and t hese it is who will benefit from
Ibrahim's supplicat ion. Ibn Jarir said t hat t his Ayah indicat ed t hat t he unj ust shall not be Imams
for t he people. Moreover, t he Ayah informed Ibrahim t hat t here will be unj ust people among
his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, "The unj ust person does not qualify t o be
a Khalifah, a ruler, one who gives religious verdict s, a wit ness, or even a narrat or (of Hadit hs).''
リ͡ョ ∇やヱ⊥グガ
͡ ゎz や∠ヱ ゅ⇔レ∇ョぺ∠ヱ∠ サ
͡ ゅzレヤあャ る⇔ よ∠ ゅ∠んョ∠ ろ
∠ ∇Βら∠ ∇ャや ゅ∠レ∇ヤバ∠ ィ
∠ ∇クま͡ヱ∠ ぴ
びヴ6ヤダ ∠ ョ⊥ ユ∠ Β͡ワゲ∠ ∇よま͡ ュ͡ ゅ∠ボョz
(125. And (remember) when We made t he House (t he Ka` bah at Makkah) a place of resort for
mankind and a place of safet y. And t ake you (people) t he Maqam (place) of Ibrahim (or t he
st one on which Ibrahim as a place)
The Virtue of Allah's House
Al-` Awfi report ed t hat Ibn ` Abbas comment ed on Allah's st at ement ,
びサ
͡ ゅzレヤあャ る⇔ よ∠ ゅ∠んョ∠ ろ
∠ ∇Βら∠ ∇ャや ゅ∠レ∇ヤバ∠ ィ
∠ ∇クま͡ヱ∠ ぴ
(And (remember) when We made t he House (t he Ka` bah at Makkah) a place of resort for
mankind) "They do not remain in t he House, t hey only visit it and ret urn t o t heir homes, and
t hen visit it again.'' Also, Abu Ja` far Ar-Razi narrat ed from Ar-Rabi` bin Anas from Abu Al-
` Aliyah who said t hat ,
びゅ⇔レ∇ョぺ∠ヱ∠ サ
͡ ゅzレヤあャ る⇔ よ∠ ゅ∠んョ∠ ろ
∠ ∇Βら∠ ∇ャや ゅ∠レ∇ヤバ∠ ィ
∠ ∇クま͡ヱ∠ ぴ
(And (remember) when We made t he House (t he Ka` bah at Makkah) a place of resort for
mankind and a place of safet y) means, "Safe from enemies and armed conflict . During t he t ime
of Jahiliyyah, t he people were oft en vict ims of raids and kidnapping, while t he people in t he
area surrounding it (Al-Masj id Al-Haram) were safe and not subj ect t o kidnapping.'' Also,
Muj ahid, ` At a', As-Suddi, Qat adah and Ar-Rabi` bin Anas were report ed t o have said t hat t he
Ayah (2:125) means, "Whoever ent ers it shall be safe.''
This Ayah indicat es t hat Allah honored t he Sacred House, which Allah made as a safe refuge
and safe haven. Therefore, t he souls are eager, but never bored, t o conduct short visit s t o t he
House, even every year. This is because Allah accept ed t he supplicat ion of His Khalil, Ibrahim,
when he asked Allah t o make t he heart s of people eager t o visit t he House. Ibrahim said
(14:40),
Allah described the House as a safe resort and refuge, for those
who visit it are safe, even if they had committed acts of evil. This
honor comes from the honor of the person who built it first, Khalil
Ar-Rahman, just as Allah said,
The last honorable Ayah emphasized t he honor of Ibrahim's Maqam, and t he inst ruct ion t o pray
next t o it ,
びヴ6ヤダ
∠ ョ⊥ ユ∠ Β͡ワゲ∠ ∇よま͡ ュ͡ ゅ∠ボョz リ͡ョ ∇やヱ⊥グガ
͡ ゎz や∠ヱぴ
(And t ake you (people) t he Maqam (place) of Ibrahim as a place of prayer). The Maqam of
Ibrahim
びヴ6ヤダ
∠ ョ⊥ ユ∠ Βワ͡ ゲ∠ ∇よま͡ ュ͡ ゅ∠ボョz リ͡ョ ∇やヱ⊥グガ
͡ ゎz や∠ヱぴ
(And t ake you (people) t he Maqam (place) of Ibrahim as a place of prayer) "The st one (Maqam)
is t he st anding place of Ibrahim, Allah's Prophet , and a mercy from Allah. Ibrahim st ood on t he
st one, while Isma` il was handing him t he st ones (const ruct ing t he Ka` bah).''As-Suddi said, "The
Maqam of Ibrahim is a st one which Isma` il's wife put under Ibrahim's feet when washing his
head." Al-Qurt ubi ment ioned t his, but he considered it unaut hent ic, alt hough ot hers gave it
prefrence, Ar-Razi report ed it in his Tafsir from Al-Hasan Al-Basri, Qat adah, and Ar-Rabi` bin
Anas.
Ibn Abi Hat im report ed t hat Jabir, describing t he Haj j (pilgrimage) of t he Prophet said, "When
t he Prophet performed Tawaf, ` Umar asked him, ` Is t his t he Maqam of our fat her' He said,
` Yes.' ` Umar said, ` Should we t ake it a place of prayer' So Allah revealed,
びヴ6ヤダ
∠ ョ⊥ ユ∠ Β͡ワゲ∠ ∇よま͡ ュ͡ ゅ∠ボョz リ͡ョ ∇やヱ⊥グガ
͡ ゎz や∠ヱぴ
(And t ake you (people) t he Maqam (place) of Ibrahim (Abraham) as a place of prayer.'')
びヴ6ヤダ
∠ ョ⊥ ユ∠ Β͡ワゲ∠ ∇よま͡ ュ͡ ゅ∠ボョz リ͡ョ ∇やヱ⊥グガ
͡ ゎz や∠ヱぴ
(And t ake you (people) t he Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, ` O
Messenger of Allah! The right eous and t he wicked ent er your house. I wish you would command
t he Mot hers of t he believers (t he Prophet 's wives) t o wear Hij ab. Allah sent down t he Ayah t hat
required t he Hij ab. And when I knew t hat t he Prophet was angry wit h some of his wives, I came
t o t hem and said, ` Eit her you st op what you are doing, or Allah will endow His Messenger wit h
bet t er women t han you are.' I advised one of his wives and she said t o me, ` O ` Umar! Does t he
Messenger of Allah not know how t o advise his wives, so t hat you have t o do t he j ob inst ead of
him' Allah t hen revealed,
や⇔ゲ∇Βカ
∠ ゅ⇔ィ∠ヱ∇コぺ∠ ヮ⊥ ャ∠ギ͡ ∇らΑ⊥ ラ∠ぺ リ
z ム⊥ ∠ボヤz∠デ ラ͡ま ヮ⊥ ぁよケ∠ ヴ∠ジハ ∠ぴ
びろ
∃ ⇒∠ヨヤ͡∇ジョ⊥ zリム⊥ レあョ
(It may be if he divorced you (all) t hat his Lord will give him inst ead of you, wives bet t er t han
you, Muslims (who submit t o Allah)).'' (66:5)
Also, Ibn Jarir narrat ed t hat Jabir said, "Aft er t he Messenger of Allah kissed t he Black St one, he
went around t he house t hree t imes in a fast pace and four t imes in a slow pace. He t hen went
t o Maqam of Ibrahim, wit h it bet ween him and t he House, and prayed t wo Rak` ahs.'' This is
part of t he long Hadit h t hat Muslim recorded in Sahih. Al-Bukhari recorded t hat ` Amr bin Dinar
said t hat he heard Ibn ` Umar say, "The Messenger of Allah performed Tawaf around t he House
seven t imes and t hen prayed t wo Rak` ahs behind t he Maqam.''
All t hese t ext s indicat e t hat t he Maqam is t he st one t hat Ibrahim was st anding on while
building t he House. As t he House's walls became higher, Isma` il brought his fat her a st one, so
t hat he could st and on it , while Isma` il handed him t he st ones. Ibrahim would place t he st ones
on t he wall, and whenever he finished one side, he would move t o t he next side, t o complet e
t he building all around. Ibrahim kept repeat ing t his unt il he finished building t he House, as we
will describe when we explain t he st ory of Ibrahim and Isma` il and how t hey built t he House,
as narrat ed from Ibn ` Abbas and collect ed by Al-Bukhari. Ibrahim's foot print s were st ill visible
in t he st one, and t he Arabs knew t his fact during t he t ime of Jahiliyyah. This is why Abu Talib
said in his poem known as ` Al-Lamiyyah', "And Ibrahim's foot print wit h his bare feet on t he
st one is st ill visible.''
The Muslims also saw Ibrahim's foot print s on t he st one, as Anas bin Malik said, "I saw t he
Maqam wit h t he print of Ibrahim's t oes and feet st ill visible in it , but t he foot print s dissipat ed
because of t he people rubbing t he st one wit h t heir hands.''
Earlier, t he Maqam was placed close t o t he Ka` bah's wall. In t he present t ime, t he Maqam is
placed next t o Al-Hij r on t he right side of t hose ent ering t hrough t he door.
When Ibrahim finished building t he House, he placed t he st one next t o t he wall of Al-Ka` bah.
Or, when t he House was finished being built , Ibrahim j ust left t he st one where it was last
st anding, and he was commanded t o pray next t o t he st one when he finished t he Tawaf
(circumambulat ing). It is underst andable t hat t he Maqam of Ibrahim would st and where t he
building of t he House ended. The Leader of t he fait hful ` Umar bin Al-Khat t ab, one of t he Four
Right ly Guided Caliphs whom we were commanded t o emulat e, moved t he st one away from t he
Ka` bah's wall during his reign. ` Umar is one of t he t wo men, whom t he Messenger of Allah
described when he said,
«ゲ∠ヨハ
⊥ ヱ∠ ゲ∃ ∇ムよ∠ ヶ͡よぺ∠ ヵ͡ギ∇バよ∠ ∇リョ͡ リ
͡ ∇Αグ∠ ヤzャゅ͡よ やヱ⊥ギわ∠ ∇ホや»
(Imit at e t he t wo men who will come aft er me: Abu Bakr and ` Umar.)
` Umar was also t he person whom t he Qur'an agreed wit h regarding praying next t o Maqam of
Ibrahim. This is why none among t he Companions rej ect ed it when he moved it .
` Abdur-Razzaq report ed from Ibn Jurayj from ` At a', "` Umar bin Al-Khat t ab moved t he Maqam
back.'' Also, ` Abdur-Razzaq narrat ed t hat Muj ahid said t hat ` Umar was t he first person who
moved t he Maqam back t o where it is now st anding.'' Al-Hafiz Abu Bakr, Ahmad bin ` Ali bin Al-
Husayn Al-Bayhaqi recorded ` A'ishah saying, "During t he t ime of t he Messenger of Allah and Abu
Bakr, t he Maqam was right next t o t he House. ` Umar moved t he Maqam during his reign.'' This
Hadit h has an aut hent ic chain of narrat ion. i
びモ
∠ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヴ∠ャま͡ べ∠ル∇ギ͡ヰ∠ハ∠ヱぴ
(And We gave Our 'Ahd (command) t o Ibrahim and Isma` il) means, "Allah ordered t hem t o
purify it from all filt h and impurit ies, of which none should ever t ouch it .'' Also, Ibn Jurayj said,
"I said t o ` At a', ` What is Allah's ` Ahd' He said, ` His command.''' Also, Sa` id bin Jubayr said t hat
Ibn ` Abbas comment ed on t he Ayah,
びリ
∠ Β͡ヘム͡ ⇒∠バ∇ャや∠ヱ リ
∠ Β͡ヘも͡ べzトヤ͡ャ ヴ
∠ わ͡ ∇Βよ∠ や∠ゲヰあ デ
∠ ラ∠ぺぴ
(t hat t hey should purify My House (t he Ka` bah) for t hose who are circumambulat ing it , or
st aying (I` t ikaf)) "Purify it from t he idols.'' Furt her, Muj ahid and Sa` id bin Jubayr said t hat ,
びリ
∠ Β͡ヘも͡ べzトヤ͡ャ ヴ
∠ わ͡ ∇Βよ∠ や∠ゲヰあ デ
∠ぴ
(purify My House for t hose who are circumambulat ing it ) means, "From t he idols, sexual
act ivit y, false wit ness and sins of all kinds.''
Allah said,
びリ
∠ Β͡ヘも͡ べzトヤ͡ャぴ
(for t hose who are performing Tawaf (circumambulat ing) it ).
The Tawaf around t he House is a well-est ablished rit ual, Sa` id bin Jubayr said t hat ,
びリ
∠ Β͡ヘも͡ べzトヤ͡ャぴ
(for t hose who are circumambulat ing it ) means, st rangers (he means who do not live in
Makkah), while;
びリ
∠ Β͡ヘム͡ ⇒∠バ∇ャや∠ヱぴ
(or st aying (I` t ikaf)) is about t hose who live in t he area of t he Sacred House. Also, Qat adah and
Ar-Rabi` bin Anas said t hat I` t ikaf is in reference t o t hose who live in t he area of t he House,
j ust as Sa` id bin Jubayr st at ed. Allah said,
びキ͡ ヲ⊥イジ
ぁ ャや ノ͡ ミz ゲぁ ャや∠ヱぴ
(or bowing or prost rat ing t hemselves (t here, in prayer))
Ibn ` Abbas said, when it is a place of prayer it includes t hose who are described as bowing and
prost rat ing t hemselves. Also, ` At a' and Qat adah offered t he same Tafsir.
Purifying all Masj ids is required according t o t his Ayah and according t o Allah's st at ement ,
There are many Hadit hs t hat give a general order for purifying t he Masj ids and keeping filt h
and impurit ies away from t hem. This is why t he Prophet said,
«ヮ∠ャ ∇ろΒ∠ レ͡ よ⊥ ゅ∠ヨャ͡ ギ⊥ ィ
͡ ゅ∠ジヨ∠ ∇ャや ろ
͡ Β∠ レ͡ よ⊥ ゅ∠ヨルz ま͡»
(The Masj ids are est ablished for t he purpose t hat t hey were built for (i. e. worshipping Allah
alone).)
I have collect ed a book on t his subj ect , and all praise is due t o Allah.
Imam Abu Ja` far bin Jarir At -Tabari narrat ed t hat Jabir bin ` Abdullah said t hat t he Messenger
of Allah said,
ろ
⊥ ∇ョzゲェ ∠ ヶあル͡ま∠ヱ ヮ⊥ レ∠ ョz ぺ∠ヱ∠ ぶ
͡ やろ
∠ ∇Βよ∠ ュ∠ ゲz ェ
∠ ユ∠ Β͡ワや∠ゲ∇よま͡ ラ z ま͡»
ゅ∠ャヱ∠ ゅ∠ワギ⊥ ∇Β∠タ キ⊥ ゅ∠ダΑ⊥ ゅ∠ヤプ∠ ∩ゅ∠ヰ∇Βわ∠ よ∠ ゅ∠ャ リ
∠ ∇Βよ∠ ゅ∠ョ る∠ レ∠ Α͡ギヨ∠ ∇ャや
«ゅ∠ヰワ⊥ ゅ∠ツハ͡ ノ⊥ ト ∠ ∇ボΑ⊥
(Ibrahim made Allah's House a Sacred Area and a safe refuge. I have made what is bet ween t he
t wo sides of Al-Madinah a Sacred Area. Therefore, it s game should not be hunt ed, and it s t rees
should not be cut .) An-Nasa'i and Muslim also recorded t his Hadit h.
There are several ot her Hadit hs t hat indicat e t hat Allah made Makkah a sacred area before He
creat ed t he heavens and eart h. The Two Sahihs recorded ` Abdullah bin ` Abbas saying t hat t he
Messenger of Allah said,
れ
͡ や∠ヲヨ∠ ジ z ャや ペ ∠ ヤ∠カ∠ ュ∠ ∇ヲΑ∠ ぶ ⊥ や ヮ⊥ ョ∠ ゲz ェ∠ ギ∠ ヤ∠ら∠ ∇ャや や∠グワ∠ ラ z ま͡»
る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ͡ ヲ∠Α ヴャ͡ま ぶ ͡ や る͡ ョ∠ ∇ゲエ
⊥ よ͡ ∀ュや∠ゲ∠ェ ヲ∠ ヰ⊥ プ∠ ∩∠チ∇ケほ∠∇ャや∠ヱ
ヶ͡ャ モ zエ ͡ Α∠ ∇ユャ∠ヱ∠ ヶ͡ヤ∇らホ∠ ギ∃ ェ
∠ ほ∠ャ͡ ヮ͡ Β͡プ メ⊥ ゅ∠わボ͡ ∇ャや モ
zエ ͡ Α∠ ∇ユャ∠ ヮ⊥ ルz ま͡ヱ∠
ヴャ͡ま ぶ ͡ や る͡ ョ∠ ∇ゲエ ⊥ よ͡ ∀ュや∠ゲ∠ェ ヲ∠ ヰ⊥ プ∠ ∩∃ケゅ∠ヰル∠ ∇リョ͡ る⇔ ハ ∠ ゅ∠シ ゅzャま͡
ゅ∠ャヱ∠ ∩⊥ロギ⊥ ∇Βタ∠ ゲ⊥ zヘレ∠ Α⊥ ゅ∠ャヱ∠ ヮ⊥ ミ⊥ ∇ヲセ∠ ギ⊥ ツ ∠ ∇バΑ⊥ ゅ∠ャ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠
«ゅ∠ワゅ∠ヤカ ∠ ヴヤ∠わ∇ガΑ⊥ ゅ∠ャヱ∠ ゅ∠ヰプ∠ ゲz ハ ∠ ∇リョ∠ ゅzャま͡ ヮ⊥ わ∠ ト∠ ボ∠ ャ⊥ テ
⊥ ボ͡ わ∠ ∇ヤΑ∠
:
This is t he wording of Muslim. The Two Sahihs also recorded Abu Hurayrah narrat ing a similar
Hadit h, while Al-Bukhari recorded a similar Hadit h from Safiyyah bint Shaybah who narrat ed it
from t he Prophet .
Abu Shurayh Al-` Adawi said t hat he said t o ` Amr bin Sa` id while he was sending armies t o
Makkah, "O Commander! Let me narrat e a Hadit h t hat t he Messenger of Allah said t he day t hat
followed t he vict ory of Makkah. My ears heard t he Hadit h, my heart comprehended it , and my
eyes saw t he Prophet when he said it . He t hanked Allah and praised him and t hen said,
モぁエ ͡ Α∠ ゅ∠ヤプ∠ サ
⊥ ゅzレャや ゅ∠ヰ∇ョゲあ エ ∠ Α⊥ ∇ユャ∠ヱ∠ ぶ⊥ や ゅ∠ヰョ∠ ゲz ェ ∠ る∠ ムz ョ∠ ラ
z ま͡»
ゅ∠ヰ͡よ マ∠ ヘ͡ ∇ジΑ∠ ∇ラぺ∠ ゲ͡ カ ͡ べ∇ャや ュ͡ ヲ∠Β∇ャや∠ヱ ぶ ͡ ゅ͡よ リ ⊥ ョ͡ ∇ぽΑ⊥ ¬∃ ン͡ゲ∇ョゅ͡ャ
メ
͡ ゅ∠わボ͡ よ͡ ゾ
∠ カ z ゲ∠ ゎ∠ ギ∀ ェ
∠ ぺ∠ ∇ラみ͡プ∠ ∩⇔りゲ∠ イ
∠セ∠ ゅ∠ヰよ͡ ギ∠ ツ ͡ ∇バΑ∠ ゅ∠ャヱ∠ ゅ⇔ョキ∠
ぶ∠ やラ z ま͡ :やヲ⊥ャヲ⊥ボ∠プ ユ∂ヤシヱ ヮΒヤハ ぶや ヴヤダ͡ヰヤャや メ ͡ ヲ⊥シケ∠
ゅ∠ヰΒ͡プ ヶ͡ャ ラ ∠ ク͡ ぺ∠ ゅ∠ヨルz ま͡ヱ∠ ∩∇ユム⊥ ャ∠ ∇ラク∠ ∇ほΑ∠ ∇ユャ∠ヱ∠ ヮ͡ ャ͡ヲ⊥シゲ∠ ャ͡ ラ ∠ ク͡ ぺ∠
ュ∠ ヲ∠Β∇ャや ゅ∠ヰわ⊥ ョ∠ ∇ゲェ ⊥ ∇れキ∠ ゅ∠ハ ∇ギホ∠ ヱ∠ ケ∃ ゅ∠ヰル∠ ∇リョ͡ る⇔ ハ ∠ ゅ∠シ
«ょ͡もゅ∠ピ∇ャや ギ⊥ ワ͡ ゅzゼャや ヒ͡ ヤあら∠ Β⊥ ∇ヤプ∠ ザ
͡ ∇ョほ∠∇ャゅ͡よ ゅ∠ヰわ͡ ョ∠ ∇ゲエ⊥ ミ∠
(Allah, not t he people, made Makkah a sanct uary, so any person who has belief in Allah and t he
Last Day, should neit her shed blood in it nor should he cut down it s t rees. If anybody argues
t hat fight ing in it is permissible on t he basis t hat Allah's Messenger fought in Makkah, say t o
him, ` Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few
hours on t hat day (of t he Conquest ), and t oday it s sanct it y is valid as it was before. So, t hose
who are present should inform t hose who are absent (concerning t his fact ).)
Abu Shurayh was asked, ` What did ` Amr reply' He said, (` Amr said) ` O Abu Shurayh! I know
bet t er t han you about t his, t he Sacred House does not give prot ect ion t o a sinner, a murderer
or a t hief.' This Hadit h was collect ed by Al-Bukhari and Muslim.
Aft er t his, t here is no cont radict ion bet ween t he Hadit hs t hat st at ed t hat Allah made Makkah a
sanct uary when He creat ed t he heavens and eart h and t he Hadit hs t hat Ibrahim made it a
sanct uary, since Ibrahim conveyed Allah's decree t hat Makkah is a sanct uary, before he built
t he House. Similarly, t he Messenger of Allah was writ t en as t he Final Prophet when Adam was
st ill clay. Yet , Ibrahim said,
び∇ユヰ⊥ ∇レョあ Ι
⇔ ヲ⊥シケ∠ ∇ユヰ͡ Β͡プ ∇ゑバ∠ ∇よや∠ヱ ゅ∠レよz ケ∠ ぴ
(Our Lord! Send amongst t hem a Messenger of t heir own) (2: 129).
Allah accept ed Ibrahim's supplicat ion, alt hough He had full knowledge beforehand t hat it will
occur by His decree. To furt her elaborat e on t his subj ect , we should ment ion t he Hadit h about
what t he Messenger of Allah said when he was asked, "O Messenger of Allah! Tell us about how
your prophet hood st art ed.'' He said,
ン∠ゲ∇ゼよ⊥ ヱ∠ ∩⊥ュゅ∠ヤジ z ャや ヮ͡ ∇Βヤ∠ハ
∠ ∩∠ユΒ͡ワや∠ゲ∇よま͡ ヶ͡よぺ∠ り⊥ ヲ∠ ∇ハキ∠ »
ゅ∠ヰ∇レョ͡ ァ
∠ ゲ∠ カ
∠ ヮ⊥ ルz ほ∠ミ∠ ヶあョぺ⊥ ∇れぺ∠ケ∠ ヱ∠ ∩∠ユΑ∠ ∇ゲョ∠ リ
͡ ∇よや ヴ∠ジΒ͡ハ
«ュゅzゼャや ケ⊥ ヲ⊥ダホ⊥ ヮ⊥ ャ∠ ∇れ¬∠ ゅ∠ッぺ∠ ∀ケヲ⊥ル
(I am t he supplicat ion of my fat her Ibrahim, t he good news of Jesus, t he son of Mary, and my
mot her saw a light t hat radiat ed from her which illuminat ed t he cast les of Ash-Sham (Syria).)
In t his Hadit h, t he Companions asked t he Messenger about t he beginning of his prophet hood.
We will explain t his mat t er lat er, if Allah wills
びゅ⇔レ͡ョや∠¬ ラ
∠ ゅ∠ミ ヮ⊥ ヤ∠カ
∠ キ∠ リ∠ョヱ∠ ぴ
(Whosoever ent ers it , he at t ains securit y) (3:97) and,
ブ
⊥ ト
zガ∠ わ∠ Α⊥ ヱ∠ ⇔ゅレ͡ョや¬ ゅ⇔ョ∠ゲェ
∠ ゅ∠レ∇ヤバ∠ ィ
∠ ゅzル∠ぺ ∇や∇ヱゲ∠ Α∠ ∇ユャ∠ヱ∠ ぺ∠ぴ
び∇ユヰ͡ ャ͡∇ヲェ
∠ ∇リョ͡ サ
⊥ ゅzレャや
(Have t hey not seen t hat We have made (Makkah) a secure sanct uary, while men are being
snat ched away from all around t hem) (29:67).
We have already ment ioned t he Hadit hs t hat prohibit fight ing in t he Sacred Area. Muslim
recorded t hat Jabir said t hat t he Messenger of Allah said,
«ゥゅ∠ヤジ
あ ャや る∠ ムz ヨ∠ よ͡ モ
∠ ヨ͡ ∇エΑ∠ ∇ラぺ∠ ギ∃ ェ
∠ ほ∠ャ͡ モ
ぁエ
͡ Α∠ ゅ∠ャ»
(No one is allowed t o carry weapons in Makkah.) Allah ment ioned t hat Ibrahim said,
びゅ⇔レョ͡ へ や⇔ギ∠ヤ∠よ や∠グ⇒∠ワ ∇モバ∠ ∇ィや ゆ
あ ケ∠ ぴ
(My Lord, make t his cit y (Makkah) a place of securit y) meaning, make t his a safe cit y. This
occurred before t he Ka` bah was built . Allah said in Surat Ibrahim,
モ
∠ Β͡バ⇒∠ヨ∇シま͡ ゲ͡ ら∠ ム͡ ∇ャや ヴ∠ヤハ∠ ヴ͡ャ ょ ∠ ワ∠ ヱ∠ ン͡グャzや ヮ͡ ヤzャ ギ⊥ ∇ヨエ
∠ ∇ャやぴ
び ¬͡ べ∠ハギぁ ャや ノ⊥ Β͡ヨジ
∠ ャ∠ ヴあよケ∠ ラ
z ま͡ ペ
∠ ⇒∠エ∇シま͡ヱ∠
(All t he praises and t hanks be t o Allah, Who has given me in old age Isma` il (Ishmael) and Ishaq
(Isaac). Verily, my Lord is indeed t he Hearer of invocat ions) (14:39).
ヴ∠ャま͡ ロ⊥ ゲぁ ト
∠ ∇ッぺ∠ zユを⊥ Κ
⇔ Β͡ヤホ∠ ヮ⊥ バ⊥ あわョ∠ ほ⊥プ∠ ゲ∠ ヘ∠ ミ∠ リ∠ョヱ∠ メ ∠ ゅ∠ホぴ
びゲ⊥ Β͡ダヨ∠ ∇ャや ザ ∠ ∇ゃよ͡ ヱ∠ ケ͡ ゅzレャや ゆ
͡ や∠グハ∠
(He answered: "As for him who disbelieves, I shall leave him in cont ent ment for a while, t hen I
shall compel him t o t he t orment of t he Fire, and worst indeed is t hat dest inat ion!'') "These are
Allah's Words (meaning not Ibrahim's)'' This is also t he Tafsir of Muj ahid and ` Ikrimah.
Furt hermore, Ibn Abi Hat im narrat ed t hat Ibn ` Abbas comment ed on Allah's st at ement ,
リ
∠ ョ͡ ヮ⊥ ヤ∠∇ワぺ∠ ∇ベコ⊥ ∇ケや∠ヱ ゅ⇔レョ͡ へ や⇔ギヤ∠よ∠ や∠グ⇒∠ワ ∇モバ∠ ∇ィや ゆ あ ケ∠ ぴ
びゲ͡ カ͡Ι x や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅよ͡ ユ⊥ヰ∇レョ͡ リ
∠ ョ∠ や∠¬ ∇リョ∠ れ
͡ ゲ∠ ヨ∠ んz ャや
(My Lord, make t his cit y (Makkah) a place of securit y and provide it s people wit h fruit s, such of
t hem as believe in Allah and t he Last Day.) "Ibrahim asked Allah t o grant sust enance for t he
believers only. However, Allah revealed, ` I will also provide for t he disbelievers, j ust as I shall
provide for t he believers. Would I creat e somet hing and not sust ain and provide for I shall allow
t he disbelievers lit t le delight , and t hen force t hem t o t he t orment of t he Fire, and what an evil
dest inat ion.'' Ibn ` Abbas t hen recit ed,
ゅ∠ョ∠ヱ マ
∠ よあ ケ∠ ¬͡ べ∠トハ
∠ ∇リョ͡ ¬͡ Ι⊥ぽ⇒∠ワヱ∠ ¬͡ Ι⊥ぽ⇒∠ワ ギぁ ヨ͡ ルぁ 6Κミ⊥ ぴ
び や⇔ケヲ⊥ヌ∇エョ∠ マ ∠ よあ ケ∠ ¬⊥ べ∠トハ
∠ ラ∠ ゅ∠ミ
(On each t hese as well as t hose We best ow from t he bount ies of your Lord. And t he bount ies of
your Lord can never be forbidden) (17:20).
This was recorded by Ibn Marduwyah, who also recorded similar st at ement s from ` Ikrimah and
Muj ahid. Similarly, Allah said,
Ι
∠ ゆ ∠ グ͡ ム∠ ∇ャや ヮ͡ ヤzャや ヴ∠ヤハ ∠ ラ ∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ リ∠ Α͡グャzや ラ z ま͡ ∇モホ⊥ ぴ
zユを⊥ ∇ユヰ⊥ バ⊥ ィ
͡ ∇ゲョ∠ ゅ∠レ∇Βャ∠ま͡ zユを⊥ ゅ∠Β∇ルギぁ ャや ヴ͡プ ∀ノ⇒∠わ∠ョ - ラ ∠ ヲ⊥エヤ͡∇ヘΑ⊥
びラ ∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨ͡よ ギ∠ Α͡ギゼ
z ャや ゆ
∠ や∠グバ∠ ∇ャや ユ⊥ ヰ⊥ ボ⊥ Α͡グル⊥
(Verily, t hose who invent a lie against Allah will never be successful. (A brief) enj oyment in t his
world! And t hen unt o Us will be t heir ret urn, t hen We shall make t hem t ast e t he severest
t orment because t hey used t o disbelieve.) (10:69-70),
∇ユヰ⊥ バ⊥ ィ
͡ ∇ゲョ∠ ゅ∠レ∇Βャ∠ま͡ ロ⊥ ゲ⊥ ∇ヘミ⊥ マ
∠ ル⊥ゴ∇エΑ∠ Κ ∠ プ∠ ゲ∠ ヘ∠ ミ∠ リ∠ョヱ∠ ぴ
- ケ͡ ヱ⊥ギダ ぁ ャや れ͡ や∠グよ͡ ∀ユΒ͡ヤ∠ハ ヮ∠ ヤzャや ラ
z ま͡ ∇やヲ⊥ヤヨ͡ ハ
∠ ゅ∠ヨよ͡ ユ⊥ヰゃ⊥ らあ レ∠ レ⊥ プ∠
びナ ∃ Β͡ヤビ
∠ ゆ
∃ や∠グハ ∠ ヴ∠ャま͡ ∇ユワ⊥ ゲぁ ト∠ ∇ツル∠ zユを⊥ Κ ⇔ Β͡ヤホ∠ ∇ユヰ⊥ バ⊥ あわヨ∠ ル⊥
(And whoever disbelieves, let not his disbelief grieve you (O Muhammad ). To Us is t heir ret urn,
and We shall inform t hem what t hey have done. Verily, Allah is t he Knower of what is in t he
breast s (of men). We let t hem enj oy for a lit t le while, t hen in t he end We shall oblige t hem t o
(ent er) a great t orment .) (31:23-24) and,
リ∠ヨャ͡ ゅ∠レ∇ヤバ∠ イ∠ ャz り⇔ ギ∠ ェ
͡ ヱ∠ る⇔ ョz ぺ⊥ サ ⊥ ゅzレャや ラ ∠ ヲ⊥ムΑ∠ ラ∠ぺ Ι ∠ ∇ヲャ∠ヱ∠ ぴ
∠ァ͡ケゅ∠バ∠ョ∠ヱ る∃ ツ z プ͡ リあョ ゅ⇔ヘ⊥ボシ ⊥ ∇ユヰ͡ ゎ͡ ヲ⊥Βら⊥ ャ͡ リ
͡ ⇒∠ヨ∇ェゲz ャゅ͡よ ゲ⊥ ヘ⊥ ∇ムΑ∠
ゅ∠ヰ∇Βヤ∠ハ
∠ ⇔やケ⊥ゲシ ⊥ ∠ヱ ゅ⇔よ∠ヲ∇よぺ∠ ∇ユヰ͡ ゎ͡ ヲ⊥Βら⊥ ャ͡ヱ∠ - ラ ∠ ヱ⊥ゲヰ∠ ∇ヌΑ∠ ゅ∠ヰ∇Βヤ∠ハ ∠
り͡ ヲ∠Βエ∠ ∇ャや ノ⊥ ⇒∠わョ∠ ゅzヨャ∠ マ∠ ャ͡ク∠ ぁモミ⊥ ラ͡まヱ∠ ゅ⇔プ⊥ゲ∇カコ⊥ ヱ∠ - ラ ∠ ヲ⊥ゃム͡ わz Α∠
びリ∠ Β͡ボわz ヨ⊥ ∇ヤャ͡ マ
∠ よあ ケ∠ ギ∠ レ͡ハ り⊥ ゲ∠ カ
͡Ι
x や∠ヱ ゅ∠Β∇ルギぁ ャや
(And were it not t hat mankind would have become of one communit y (all disbelievers desiring
worldly life only), We would have provided for t hose who disbelieve in t he Most Gracious
(Allah), silver roofs for t heir houses, and elevat ors whereby t hey ascend. And for t heir houses,
doors (of silver), and t hrones (of silver) on which t hey could recline. And adornment s of gold.
Yet all t his would have been not hing but an enj oyment of t his world. And t he Hereaft er wit h
your Lord is (only) for t he Mut t aqin (t he pious).) (43:33-35). Allah said next ,
zユを⊥ る∀ ヨ∠ ヤ͡⇒∠ニ ヴ
∠ ワ͡ ヱ∠ ゅ∠ヰャ∠ ろ
⊥ ∇Βヤ∠∇ョぺ∠ る∃ Α∠ ∇ゲホ∠ リあョ リあΑほ∠ミ∠ ヱ∠ ぴ
び ゲ⊥ Β͡ダヨ∠ ∇ャや ヴ z ャ∠ま͡ヱ∠ ゅ∠ヰゎ⊥ ∇グカ
∠ ぺ∠
(And many a t ownship did I give respit e while it was given t o wrongdoing. Then (in t he end) I
seized it (wit h punishment ). And t o Me is t he (final) ret urn (of all)) (22:48).
«ヮ∇わヤ͡∇ヘΑ⊥ ∇ユャ∠ ロ⊥ グ∠ カ
∠ ぺ∠ や∠クま͡ ヴ∂わェ
∠ ユ͡ ャ͡ゅzヌヤ͡ャ ヶ͡ヤ∇ヨΒ⊥ ャ∠ ぶ
∠ やラ
z ま͡»
(Allah gives respit e t o t he unj ust person, unt il when He seizes him; He never let s go of him.)
ラ
z ま͡ る∀ ヨ∠ ヤ͡⇒∠ニ ヴ
∠ ワ͡ ヱ∠ ン∠ゲボ⊥ ∇ャや グ∠ カ
∠ ぺ∠ や∠クま͡ マ
∠ よあ ケ∠ グ⊥ ∇カぺ∠ マ
∠ ャ͡グ∠ミヱ∠ ぴ
び ∀ギΑ͡ギ∠セ ∀ユΒ͡ャ∠ぺ ロ⊥ グ∠ ∇カぺ∠
(Such is t he punishment of your Lord when He punishes t he (populat ion of) t owns while t hey
are doing wrong. Verily, His punishment is painful (and) severe). (11:102)
Building the Ka` bah and asking Allah to accept This Deed
Allah said,
モ
⊥ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ろ ͡ ∇Βら∠ ∇ャや リ ∠ ョ͡ ギ∠ ハ ͡ や∠ヲボ∠ ∇ャや ユ⊥ Β͡ワゲ∠ ∇よま͡ ノ⊥ プ∠ ∇ゲΑ∠ ∇クま͡ヱ∠ ぴ
ゅ∠レよz ケ∠ - ユ⊥ Β͡ヤバ∠ ∇ャや ノ⊥ Β͡ヨジ z ャや ろ∠ ル∠ぺ マ ∠ ルz ま͡ べzレ͡ョ ∇モらz ボ∠ ゎ∠ ゅ∠レよz ケ∠
マ
∠ ャz る⇔ ヨ∠ ヤ͡∇ジョぁ る⇔ ョz ぺ⊥ べ∠レわ͡ Αz ケあ ク⊥ リ͡ョヱ∠ マ ∠ ャ∠ リ ͡ ∇Βヨ∠ ヤ͡∇ジョ⊥ ゅ∠レ∇ヤバ∠ ∇ィや∠ヱ
ゆ
⊥ やzヲわz ャや ろ ∠ ル∠ぺ マ ∠ ルz ま͡ べ∠レ∇Βヤ∠ハ∠ ∇ょゎ⊥ ヱ∠ ゅ∠レム∠ シ ͡ ゅ∠レョ∠ ゅ∠ル͡ケ∠ぺ∠ヱ
び ユ⊥ Β͡ェゲz ャや
(And (remember) when Ibrahim (Abraham) and (his son) Isma` il (Ishmael) were raising t he
foundat ions of t he House (t he Ka` bah at Makkah), (saying), "Our Lord! Accept (t his service)
from us. Verily, You are t he Hearer, t he Knower. Our Lord! And make us submissive unt o You
and of our offspring a nat ion submissive unt o You, and show us our Manasik and accept our
repent ance. Truly, You are t he One Who accept s repent ance, t he Most Merciful.'')
Allah said, "O Muhammad! Remind your people when Ibrahim and Isma` il built t he House and
raised it s foundat ions while saying,
Al-Qurt ubi ment ioned t hat Ubayy and Ibn Mas` ud used t o recit e t he Ayah t his way,
びモ
⊥ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ろ
͡ ∇Βら∠ ∇ャや リ
∠ ョ͡ ギ∠ ハ
͡ や∠ヲボ∠ ∇ャや ユ⊥ Β͡ワゲ∠ ∇よま͡ ノ⊥ プ∠ ∇ゲΑ∠ ∇クま͡ヱ∠ ぴ
What furt her t est ifies t o t his st at ement (which adds ` saying' t o t he Ayah) by Ubayy and Ibn
Mas` ud, is what came aft erwards,
る⇔ ョz ぺ⊥ べ∠レわ͡ Αz ケあ ク⊥ リョ͡ ヱ∠ マ
∠ ャ∠ リ
͡ ∇Βヨ∠ ヤ͡∇ジョ⊥ ゅ∠レ∇ヤバ∠ ∇ィや∠ヱ ゅ∠レよz ケ∠ ぴ
びマ∠ ャz る⇔ ヨ∠ ヤ͡∇ジョぁ
(Our Lord! And make us submissive unt o You and of our offspring a nat ion submissive unt o You).
The Prophet s Ibrahim and Isma` il were performing a good deed, yet t hey asked Allah t o accept
t his good deed from t hem. Ibn Abi Hat im narrat ed t hat Wuhayb bin Al-Ward recit ed,
モ
⊥ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ろ
͡ ∇Βら∠ ∇ャや リ
∠ ョ͡ ギ∠ ハ
͡ や∠ヲボ∠ ∇ャや ユ⊥ Β͡ワゲ∠ ∇よま͡ ノ⊥ プ∠ ∇ゲΑ∠ ∇クま͡ヱ∠ ぴ
びべzレ͡ョ ∇モらz ボ∠ ゎ∠ ゅ∠レよz ケ∠
(And (remember) when Ibrahim and (his son) Isma` il were raising t he foundat ions of t he House
(t he Ka` bah at Makkah), (saying), "Our Lord! Accept (t his service) from us'') and cried and said,
"O Khalil of Ar-Rahman! You raise t he foundat ions of t he House of Ar-Rahman (Allah), yet you
are afraid t hat He will not accept it from you'' This is t he behavior of t he sincere believers,
whom Allah described in His st at ement ,
び∇やヲ∠ゎや¬ べ∠ョ ラ
∠ ヲ⊥ゎ∇ぽΑ⊥ リ
∠ Α͡グャzや∠ヱぴ
(And t hose who give t hat which t hey give) (23:60) meaning, t hey give away volunt ary charit y,
and perform t he act s of worship yet ,
びる∀ ヤ∠ィ
͡ ヱ∠ ∇ユヰ⊥ よ⊥ ヲ⊥ヤホ⊥ ヱz ぴ
(wit h t heir heart s full of fear) (23: 60) afraid t hat t hese good deeds might not be accept ed of
t hem. There is an aut hent ic Hadit h narrat ed by ` A'ishah on t his subj ect , which we will ment ion
lat er, Allah willing.
Al-Bukhari recorded t hat Ibn ` Abbas said, "Prophet Ibrahim t ook Isma` il and his mot her and
went away wit h t hem unt il he reached t he area of t he House, where he left t hem next t o a
t ree above Zamzam in t he upper area of t he Masj id. During t hat t ime, Isma` il's mot her was st ill
nursing him. Makkah was t hen uninhabit ed, and t here was no wat er source in it . Ibrahim left
t hem t here wit h a bag cont aining some dat es and a wat er-skin cont aining wat er. Ibrahim t hen
st art ed t o leave, and Isma` il's mot her followed him and said, ` O Ibrahim! To whom are you
leaving us in t his barren valley t hat is not inhabit ed' She repeat ed t he quest ion several t imes
and Ibrahim did not reply. She asked, ` Has Allah commanded you t o do t his' He said, ` Yes.' She
said, ` I am sat isfied t hat Allah will never abandon us.' Ibrahim left , and when he was far
enough away where t hey could not see him, close t o Thaniyyah, he faced t he House, raised his
hands and supplicat ed,
ン͡ク ゲ͡ ∇Βビ
∠ キ∃ や∠ヲよ͡ ヴ͡わΑz ケあ ク⊥ リ͡ョ ろ ⊥ レ∠ム∇シぺ∠ ヴzルま͡ べ∠レよz ケz ぴ
びュ͡ ゲz エ
∠ ヨ⊥ ∇ャや マ
∠ わ͡ ∇Βよ∠ ギ∠ レ͡ハ ネ
∃ ∇ケコ∠
(O our Lord! I have made some of my offspring t o dwell in an uncult ivable valley by Your Sacred
House (t he Ka` bah at Makkah)) unt il,
びラ
∠ ヱ⊥ゲム⊥ ∇ゼΑ∠ ぴ
(Give t hanks) (14:37). Isma` il's mot her t hen ret urned t o her place, st art ed drinking wat er from
t he wat er-skin and nursing Isma` il. When t he wat er was used up, she and her son became
t hirst y. She looked at him, and he was suffering from t hirst ; she left , because she disliked
seeing his face in t hat condit ion. She found t he nearest mount ian t o where she was, As-Safa,
ascended it and looked, in vain, hoping t o see somebody. When she came down t o t he valley,
she raised her garment and ran, j ust as a t ired person runs, unt il she reached t he Al-Marwah
mount ain. In vain, she looked t o see if t here was someone t here. She ran t o and fro (bet ween
t he t wo mount ains) seven t imes.'' Ibn ` Abbas said t hat t he Messenger of Allah said, "This is why
t he people make t he t rip bet ween As-Safa and Al-Marwah (during Haj j and Umrah).''
"When she reached Al-Marwah, she heard a voice and said, ` Shush,' t o herself. She t ried t o hear
t he voice again and when she did, she said, ` I have heard you. Do you have relief' She found
t he angel digging wit h his heel (or his wing) where Zamzam now exist s, and t he wat er gushed
out . Isma` il's mot her was ast onished and st art ed digging, using her hand t o t ransfer wat er t o
t he wat er-skin.'' Ibn ` Abbas said t hat t he Prophet t hen said, "May Allah grant His mercy t o t he
mot her of Isma` il, had she left t he wat er, (flow nat urally wit hout her int ervent ion), it would
have been flowing on t he surface of t he eart h.''
"Isma` il's mot her st art ed drinking t he wat er and her milk increased for her child. The angel
(Gabriel) said t o her, ` Do not fear abandonment . There shall be a House for Allah built here by
t his boy and his fat her. Allah does not abandon His people.' During t hat t ime, t he area of t he
House was raised above ground level and t he floods used t o reach it s right and left sides.
Aft erwards some people of t he t ribe of Jurhum, passing t hrough Kada', made camp at t he
bot t om of t he valley. They saw some birds, t hey were ast onished, and said, ` Birds can only be
found at a place where t here is wat er. We did not not ice before t hat t his valley had wat er.'
They sent a scout or t wo who searched t he area, found t he wat er, and ret urned t o inform t hem
about it . Then t hey all went t o Isma` il's mot her, next t o t he wat er, and said, ` O Mot her of
Isma` il! Will you allow us t o be wit h you (or dwell wit h you)' She said, ` Yes. But you will have
no exclusive right t o t he wat er here.' They said, ` We agree.''' Ibn ` Abbas said t hat t he Prophet
said, "At t hat t ime, Isma` il's mot her liked t o have human company.''
"And t hus t hey st ayed t here and sent for t heir relat ives t o j oin t hem. Lat er on, her boy reached
t he age of pubert y and married a lady from t hem, for Isma` il learned Arabic from t hem, and
t hey liked t he way he was raised. Isma` il's mot her died aft er t hat .
Then an idea occurred t o Abraham t o visit his dependent s. So he left (t o Makkah). When he
arrived, he did not find Isma` il, so he asked his wife about him. She said, ` He has gone out
hunt ing.' When he asked her about t heir living condit ions, she complained t o him t hat t hey live
in misery and povert y. Abraham said (t o her), ` When your husband comes, convey my greet ing
and t ell him t o change t he t hreshold of his gat e.' When Isma` il came, he sensed t hat t hey had a
visit or and asked his wife, ` Did we have a visit or' She said, ` Yes. An old man came t o visit us
and asked me about you, and I t old him where you were. He also asked about our condit ion,
and I t old him t hat we live in hardship and povert y.' Isma` il said, ` Did he ask you t o do
anyt hing' She said, ` Yes. He asked me t o convey his greet ing and t hat you should change t he
t hreshold of your gat e.' Isma` il said t o her, ` He was my fat her and you are t he t hreshold, so go
t o your family (i.e. you are divorced).' So he divorced her and married anot her woman. Again
Ibrahim t hought of visit ing his dependent s whom he had left (at Makkah). Ibrahim came t o
Isma` il's house, but did not find Isma` il and asked his wife, ` Where is Isma` il' Isma` il's wife
replied, ` He has gone out hunt ing.' He asked her about t heir condit ion, and she said t hat t hey
have a good life and praised Allah. Ibrahim asked, ` What is your food and what is your drink'
She replied, ` Our food is meat and our drink is wat er.' He said, ` O Allah! Bless t heir meat and
t heir drink.''' The Prophet (Muhammad ) said, "They did not have crops t hen, ot herwise Ibrahim
would have invoked Allah t o bless t hat t oo. Those who do not live in Makkah cannot bear eat ing
a diet only cont aining meat and wat er.''
"Ibrahim said, ` When Isma` il comes back, convey my greet ing t o him and ask him t o keep t he
t hreshold of his gat e.' When Isma` il came back, he asked, ` Has anyone visit ed us.' She said,
` Yes. A good looking old man,' and she praised Ibrahim, ` And he asked me about our livelihood
and I t old him t hat we live in good condit ions.' He asked, ` Did he ask you t o convey any
message' She said, ` Yes. He conveyed his greet ing t o you and said t hat you should keep t he
t hreshold of your gat e.' Isma` il said, ` That was my fat her, and you are t he t hreshold; he
commanded me t o keep you.'
Ibrahim t hen came back visit ing and found Isma` il behind t he Zamzam well, next t o a t ree,
mending his arrows. When he saw Ibrahim, he st ood up and t hey greet ed each ot her, j ust as
t he fat her and son greet each ot her. Ibrahim said, ` O Isma` il, Your Lord has ordered me t o do
somet hing.' He said, ` Obey your Lord.' He asked Isma` il, ` Will you help me' He said, ` Yes, I will
help you.' Ibrahim said, ` Allah has commanded me t o build a house for Him t here, ' and he
point ed t o an area t hat was above ground level. So, bot h of t hem rose and st art ed t o raise t he
foundat ions of t he House. Abraham st art ed building (t he Ka` bah), while Isma` il cont inued
handing him t he st ones. Bot h of t hem were saying, ` O our Lord ! Accept (t his service) from us,
Verily, You are t he Hearing, t he Knowing.' (2.127).''' Hence, t hey were building t he House, part
by part , going around it and saying,
Ibn Ishaq cont inued, "The Quraysh began t o organize t heir effort s t o rebuild t he Ka` bah, each
subt ribe t aking t he responsibilit y of rebuilding a designat ed part of it .
However, t hey were st ill weary about bringing down t he Ka` bah. Al-Walid bin Al-Mughirah said,
` I will st art t o bring it down.' He held an ax and st ood by t he Ka` bah and said, ` O Allah! No
harm is meant . O Allah! We only seek t o do a good service.' He t hen st art ed t o chop t he House's
st ones. The people wait ed t hat night and said, ` We will wait and see. If somet hing st rikes him,
we will not bring it down and inst ead rebuid it t he way it was. If not hing happens t o him, t hen
Allah will have agreed t o what we are doing.' The next morning, Al-Walid went t o work on t he
Ka` bah, and t he people st art ed bringing t he Ka` bah down wit h him. When t hey reached t he
foundat ions t hat Ibrahim built , t hey uncovered green st ones t hat were above each ot her, j ust
like a pile of spears.'' Ibn Ishaq t hen said t hat some people t old him, "A man from Quraysh, who
was helping rebuild t he Ka` bah, placed t he shovel bet ween t wo of t hese st ones t o pull t hem
up; when one of t he st ones was moved, all of Makkah shook, so t hey did not dig up t hese
st ones.''
The Dispute regarding Who should place the Black Stone in Its Place
Ibn Ishaq said, "The t ribes of Quraysh collect ed st ones t o rebuild t he House, each t ribe
collect ing on t heir own. They st art ed rebuilding it , unt il t he rebuilding of t he Ka` bah reached
t he point where t he Black St one was t o be placed in it s designat ed sit e. A disput e erupt ed
bet ween t he various t ribes of Quraysh, each seeking t he honor of placing t he Black St one for
t heir own t ribe. The disput e almost led t o violence bet ween t he leaders of Quraysh in t he area
of t he Sacred House. Banu ` Abd Ad-Dar and Banu ` Adi bin Ka` b bin Lu'ay, gave t heir mut ual
pledge t o fight unt il deat h. However, five or four days lat er, Abu Umayyah bin Al-Mughirah bin
` Abdullah bin ` Amr bin Makhzum, t he oldest man from Quraysh t hen int ervened at t he right
moment . Abu Umayyah suggest ed t hat Quraysh should appoint t he first man t o ent er t he House
from it s ent rance t o be a mediat or bet ween t hem. They agreed.
The Messenger - Muhammad - was t he first person t o ent er t he House. When t he various leaders
of Quraysh realized who t he first one was, t hey all proclaimed, ` This is Al-Amin (t he Honest
one). We all accept him; This is Muhammad.' When t he Prophet reached t he area where t he
leaders were gat hering and t hey informed him about t heir disput e, he asked t hem t o bring a
garment and place it on t he ground. He placed t he Black St one on it . He t hen request ed t hat
each of t he leaders of Quraysh hold t he garment from one side and all part icipat e in lift ing t he
Black St one, moving it t o it s designat ed area. Next , t he Prophet carried t he Black St one by
himself and placed it in it s designat ed posit ion and built around it . The Quraysh used t o call
t he Messenger of Allah ` Al-Amin' even before t he revelat ion came t o him.''
Ibn Az-Zubayr rebuilds Al-Ka` bah the way the Prophet wished
Ibn Ishaq said, "During t he t ime of t he Prophet , t he Ka` bah was eight een cubit s high and was
covered wit h Egypt ian linen, and t hey wit h a st riped garment . Al-Haj j aj bin Yusuf was t he first
person t o cover it wit h silk.'' The Ka` bah remained t he same way t he Quraysh rebuilt it , unt il it
was burned during t he reign of ` Abdullah bin Az-Zubayr, aft er t he year 6o H, at t he end of t he
reign of Yaz 0d bin Mu` awiyah. During t hat t ime, Ibn Az-Zubayr was besieged at Makkah. When
it was burned, Ibn Az-Zubayr brought t he Ka` bah down and built it upon t he foundat ions of
Ibrahim, including t he Hij r in it . He also made an east ern door and a west ern door in t he
Ka` bah and placed t hem on ground level. He had heard his aunt ` A'ishah, t he Mot her of t he
believers, narrat e t hat t he Messenger of Allah had wished t hat . The Ka` bah remained like t his
t hroughout his reign, unt il Al-Haj j aj killed Ibn Az-Zubayr and t hen rebuilt it t he way it was
before, by t he order of ` Abdul-Malik bin Marwan.
Muslim recorded t hat ` At a' said, "The House was burnt during t he reign of Yazid bin Mu` awiyah,
when t he people of Ash-Sham raided Makkah. Ibn Az-Zubayr did not t ouch t he House unt il t he
people came for Haj j , for he want ed t o incit e t hem against t he people of Ash-Sham. He said t o
t hem, ` O people! Advise me regarding t he Ka` bah, should we bring it down and rebuild it , or
j ust repair t he damage it sust ained' Ibn ` Abbas said, ` I have an opinion about t his. You should
rebuild t he House t he way it was when t he people became Muslims. You should leave t he
st ones t hat exist ed when t he people became Muslims and when t he Prophet was sent . ' Ibn Az-
Zubayr said, ` If t he house of one of t hem get s burned, he will not be sat isfied, unt il he rebuilds
it . How about Allah's House I will invoke my Lord for t hree days and will t hen implement what I
decide.' When t he t hree days had passed, he decided t o bring t he Ka` bah down. The people
hesit at ed t o bring it down, fearing t hat t he first person t o climb on t he House would be st ruck
down. A man went on t op of t he House and t hrew some st ones down, and when t he people saw
t hat no harm t ouched him, t hey st art ed doing t he same. They brought t he House down t o
ground level. Ibn Az-Zubayr surrounded t he sit e wit h curt ains hanging from pillars, so t hat t he
House would be covered, unt il t he building was erect . Ibn Az-Zubayr t hen said, ` I heard
` A'ishah say t hat t he Messenger of Allah said,
ザ
∠ ∇Βャ∠ヱ∠ ∩∃ゲ∇ヘム⊥ よ͡ ∇ユワ⊥ ギ⊥ ∇ヰハ ∠ ∀ゑΑ͡ギ∠ェ サ ∠ ゅzレャや ラ z ぺ∠ ゅ∠ャ∇ヲャ∠»
ろ⊥ ∇レム⊥ ャ∠ ヮ͡ も͡ ゅ∠レよ͡ ヴヤ∠ハ ヶ͡レΑあヲボ∠ Α⊥ ゅ∠ョ る͡ ボ∠ ヘ∠ レz ャや リ ∠ ョ͡ ヵ͡ギ∇レハ ͡
ヮ⊥ ャ∠ ろ
⊥ ∇ヤバ∠ イ
∠ ャ∠ヱ∠ ∩∃ネケ⊥ ∇クぺ∠ る∠ ジ
∠ ∇ヨカ
∠ ゲ͡ ∇イエ ͡ ∇ャや リ
∠ ョ͡ ヮ͡ Β͡プ ろ
⊥ ∇ヤカ ∠ ∇キぺ∠
«ヮ∇レョ͡ ラ ∠ ヲ⊥ィゲ⊥ ∇ガΑ∠ ゅ⇔よゅ∠よヱ∠ ヮ⊥ ∇レョ͡ サ⊥ ゅzレャや モ ⊥カ ⊥ ∇ギΑ∠ ゅ⇔よゅ∠よ
(If it was not for t he fact t hat t he people have recent ly abandoned disbelief, and t hat I do not
have enough money t o spend on it , I would have included in t he House five cubit s from Al-Hij r
and would have made a door for it t hat people could ent er from, and anot her door t hat t hey
could exit from.)
Ibn Az-Zubayr said, ` I can spend on t his j ob, and I do not fear t he people.' So he added five
cubit s from t he Hij r, which looked like a rear part for t he House t hat people could clearly see.
He t hen built t he House and made it eight een cubit s high. He t hought t hat t he House was st ill
short and added t en cubit s in t he front and built t wo doors in it , one as an ent rance and
anot her as an exit .
When Ibn Az-Zubayr was killed, Al-Haj j aj wrot e t o ` Abdul-Malik bin Marwan asking him about
t he House and t old him t hat Ibn Az-Zubayr made a rear sect ion for t he House. ` Abdul-Malik
wrot e back, ` We do not agree wit h Ibn Az-Zubayr's act ions. As, for t he Ka` bah's height , leave it
as it is. As for what he added from t he Hij r, bring it down, and build t he House as it was before
and close t he door.' Therefore, Al-Haj j aj brought down t he House and rebuilt it as it was.'' In
his Sunan, An-Nasa'i collect ed t he Hadit h of t he Prophet narrat ed from ` A'ishah, not t he whole
st ory,
The correct Sunnah conformed t o Ibn Az-Zubayr's act ions, because t his was what t he Prophet
wished he could do, but feared t hat t he heart s of t he people who recent ly became Muslim
could not bear rebuilding t he House. This Sunnah was not clear t o ` Abdul-Malik bin Marwan.
Hence, when ` Abdul-Malik realized t hat ` A'ishah had narrat ed t he Hadit h of t he Messenger of
Allah on t his subj ect , he said, "I wish we had left it as Ibn Az-Zubayr had made it .'' Muslim
recorded t hat ` Ubadydullah bin ` Ubayd said t hat Al-Harit h bin ` Abdullah came t o ` Abdul-Malik
bin Marwan during his reign. ` Abdul-Malik said, ` I did not t hink t hat Abu Khubayb (Ibn Az-
Zubayr) heard from ` A'ishah what he said he heard from her.' Al-Harit h said, ` Yes he did. I
heard t he Hadit h from her.' ` Abdul-Malik said, ` You heard her say what ' He said, ` She said t hat
t he Messenger of Allah said,
ゅ∠ャ∇ヲャ∠ヱ∠ ろ ͡ ∇Βら∠ ∇ャや ラ
͡ ゅ∠Β∇レよ⊥ ∇リョ͡ やヱ⊥ゲダ ∠ ∇ボわ∠ ∇シや マ͡ ョ∠ ∇ヲホ∠ ラ z ま͡»
∇ラみ͡プ∠ ∩⊥ヮ∇レョ͡ やヲ⊥ミゲ∠ ゎ∠ ゅ∠ョ れ ⊥ ∇ギハ∠ ぺ∠ ポ
͡ ∇ゲゼ
あ ャゅ͡よ ∇ユワ͡ ギ͡ ∇ヰハ
∠ る⊥ を∠ や∠ギェ ∠
ゅ∠ョ マ ͡ Α∠ ケ͡ ほ⊥ャ͡ ヶあヨヤ⊥∠ヰ∠プ ロ⊥ ヲ⊥レ∇らΑ∠ ∇ラぺ∠ ヵ͡ギ∇バよ∠ ∇リョ͡ マ ͡ ョ͡ ∇ヲボ∠ ャ͡ や∠ギよ∠
«ヮ∇レョ͡ ロ⊥ ヲ⊥ミゲ∠ ゎ∠
(Your people rebuilt t he House smaller. Had it not been for t he fact t hat your people are not
far from t he t ime of Shirk, I would add what was left out side of it . If your people aft erwards
t hink about rebuilding it , let me show you what t hey left out of it .) He showed her around
seven cubit s.'
One of t he narrat ors of t he Hadit h, Al-Walid bin ` At a', added t hat t he Prophet said,
:チ
͡ ∇ケほ∠∇ャや ヶ͡プ リ ͡ ∇Βハ
∠ ヲ⊥ッ∇ヲョ∠ リ ͡ ∇Βよ∠ ゅ∠よ ゅ∠ヰャ∠ ろ
⊥ ∇ヤバ∠ イ
∠ ャ∠ヱ∠ »
マ
͡ ョ⊥ ヲ∠ホ ラ
∠ ゅ∠ミ ユ∠ ャ͡ リ∠ Α͡ケギ∠ゎ ∇モワ∠ ヱ∠ ∩ゅ6Βよ͡ ∇ゲビ ∠ ヱ∠ ゅ6Βホ͡ ∇ゲセ ∠
«∨ゅ∠ヰよ∠ ゅ∠よ やヲ⊥バプ∠ ケ∠
: : . :
ラ
∠ ゅ∠ムプ∠ ∩やヱ⊥キや∠ケぺ∠ ∇リョ∠ ゅzャま͡ ゅ∠ヰヤ∠カ ⊥ ∇ギΑ∠ ゅ∠ャ ∇ラぺ∠ や⇔コゴぁ バ∠ ゎ∠ »
ヶ͡ボゎ∠ ∇ゲΑ∠ ヮ⊥ ∠ルヲ⊥ハ∠ギ∠Α ゅ∠ヰヤ∠カ
⊥ ∇ギΑ∠ ∇ラぺ∠ キ∠ や∠ケぺ∠ ヲ∠ ワ⊥ や∠クま͡ モ ⊥ィ ⊥ zゲャや
«テ∠ボジ ∠ プ∠ ロ⊥ ヲ⊥バプ∠ キ∠ モ
∠カ
⊥ ∇ギΑ∠ ∇ラぺ∠ キ∠ ゅ∠ミ や∠クま͡ ヴzわェ∠
(I would have made t wo doors for t he House on ground level, one east ern and one west ern. Do
you know why your people raised it s door above ground level) She said, ` No.' He said, (To allow
only t hose whom t hey want ed t o ent er it . When a man whom t hey did not wish t o ent er t he
House climbed t o t he level of t he door, t hey would push him down)
` Abdul-Malik t hen said, ` You heard ` A'ishah say t his Hadit h' He said, ` Yes.' ` Abdul-Malik said,
` I wish I left it as it was.''
An Ethiopian will destroy the Ka` bah just before the Last Hour
The Two Sahihs recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
«る∠ゼら∠ エ
∠ ∇ャや リ
∠ ョ͡ リ
͡ ∇Βわ∠ ボ∠ ∇Αヲ∠ ジ
ぁ ャや ヱ⊥ク る∠ ら∠ ∇バム∠ ∇ャや ゆ
⊥ あゲガ
∠ Α⊥ »
(The Ka` bah will be dest royed by Dhus-Sawiqat ayn (lit erally, a person wit h t wo lean legs) from
Et hiopia.)
«や⇔ゲイ
∠ェ∠ や⇔ゲイ
∠ェ∠ ゅ∠ヰバ⊥ ∠ヤ∇ボ∠Α ア
∠エ
∠ ∇プぺ∠ キ∠ ヲ∠ ∇シぺ∠ ヮ͡ よ͡ ヶあルほ∠ミ∠ »
(As if I see him now: a black person wit h t hin legs plucking t he st ones of t he Ka` bah one aft er
anot her.) Al-Bukhari recorded t his Hadit h.
Imam Ahmad bin Hanbal recorded in his Musnad t hat ` Abdullah bin ` Amr bin Al-` As said t hat he
heard t he Messenger of Allah say,
る͡ ゼ
∠ ら∠ エ
∠ ∇ャや リ ∠ ョ͡ リ ͡ ∇Βわ∠ ボ∠ ∇Αヲ∠ ジ
ぁ ャや ヱ⊥ク る∠ ら∠ ∇バム∠ ∇ャや ゆ ⊥ あゲガ ∠ Α⊥ »
ヶあルほ∠ム∠ ャ∠ヱ∠ ∩ゅヰ∠ ゎ͡ ヲ∠ ∇ジミ͡ ∇リョ͡ ゅ∠ワキ⊥ ゲあ イ ∠ Α⊥ ヱ∠ ゅ∠ヰわ∠ Β∠ ∇ヤェ
͡ ゅ∠ヰら⊥ ヤ⊥∇ジΑ∠ ヱ∠
ゅ∠ヰ∇Βヤ∠ハ
∠ ゆ ⊥ ゲ͡ ∇ツΑ∠ ネ ∠ ギ͡ ∇Βプ∠ ぺ⊥ ヱ∠ ノ∠ ヤ͡∇Βタ
∠ ぺ⊥ ヮ͡ ∇Βャ∠ま͡ ゲ⊥ ヌ ⊥ ∇ルぺ∠
«ヮ͡ャヲ∠ ∇バョ͡ ヱ∠ ヮ͡ ゎ͡ ゅ∠エ∇ジヨ͡ よ͡
(Dhus-Sawiqat ayn from Et hiopia will dest roy t he Ka` bah and will loot it s adornment s and cover.
It is as if I see him now: bald, wit h t hin legs st riking t he Ka` bah wit h his ax.)
This will occur aft er t he appearance of Gog and Magog people. Al-Bukhari recorded t hat Abu
Sa` id Al-Khudri said t hat t he Messenger of Allah said,
ァ
∠ ヲ⊥ィ∇ほΑ∠ ァ
͡ ヱ⊥ゲカ
⊥ ギ∠ ∇バよ∠ ラ
z ゲ∠ ヨ∠ わ∠ ∇バΒ⊥ ャ∠ヱ∠ ろ
⊥ ∇Βら∠ ∇ャや リ
zイz ∠エΒ⊥ ∠ャ»
«ァヲ⊥ィ∇ほョ∠ ヱ∠
(There will be Haj j and ` Umrah t o t he House aft er t he appearance of Gog and Magog people.)
Al-Khalil's Supplication
Allah said t hat Ibrahim and Isma` il supplicat ed t o Him,
る⇔ ョz ぺ⊥ べ∠レわ͡ Αz ケあ ク⊥ リ͡ョヱ∠ マ ∠ ャ∠ リ͡ ∇Βヨ∠ ヤ͡∇ジョ⊥ ゅ∠レ∇ヤバ∠ ∇ィや∠ヱ ゅ∠レよz ケ∠ ぴ
ろ∠ ル∠ぺ マ ∠ ルz ま͡ べ∠レ∇Βヤ∠ハ
∠ ∇ょゎ⊥ ヱ∠ ゅ∠レム∠ シ
͡ ゅ∠レョ∠ ゅ∠ル͡ケ∠ぺ∠ヱ マ ∠ ャz る⇔ ヨ∠ ヤ͡∇ジョぁ
び ユ⊥ Β͡ェゲz ャや ゆ⊥ やzヲわz ャや
(Our Lord! And make us submissive unt o You and of our offspring a nat ion submissive unt o You,
and show us our Manasik, and accept our repent ance. Truly, You are t he One Who accept s
repent ance, t he Most Merciful.)
Ibn Jarir said, "They meant by t heir supplicat ion, ` Make us submit t o Your command and
obedience and not associat e anyone wit h You in obedience or worship.''Also, ` Ikrimah
comment ed on t he Ayah,
びマ
∠ ャ∠ リ
͡ ∇Βヨ∠ ヤ͡∇ジョ⊥ ゅ∠レ∇ヤバ∠ ∇ィや∠ヱ ゅ∠レよz ケ∠ ぴ
(Our Lord! And make us submissive unt o You)
びマ
∠ ャz る⇔ ヨ∠ ヤ͡∇ジョぁ る⇔ ョz ぺ⊥ べ∠レわ͡ Αz ケあ ク⊥ リ͡ョヱ∠ ぴ
(And of our offspring a nat ion submissive unt o You)
This supplicat ion by Ibrahim and Isma` il is similar t o what Allah informed us of about His
believing servant s,
ゅ∠レィ
͡ ヱ∠ ∇コぺ∠ ∇リョ͡ ゅ∠レ∠ャ ∇ょワ∠ ゅ∠レよz ケ∠ ラ ∠ ヲ⊥ャヲ⊥ボΑ∠ リ ∠ Α͡グャzや∠ヱぴ
び ゅ⇔ョゅ∠ョま͡ リ
∠ Β͡ボわz ヨ⊥ ∇ヤャ͡ ゅ∠レ∇ヤバ∠ ∇ィや∠ヱ リ
∃ Β⊥ ∇ハぺ∠ り∠ ゲz ホ⊥ ゅ∠レわ͡ ⇒zΑケあ ク⊥ ヱ∠
(And t hose who say: ` Our Lord! Best ow on us from our wives and our offspring t he comfort of
our eyes, and make us leaders of t he Mut t aqin) (25:74).
This t ype of supplicat ion is allowed, because loving t o have offspring who worship Allah alone
wit hout part ners is a sign of complet e love of Allah. This is why when Allah said t o Ibrahim,
びゅ⇔ョゅ∠ョま͡ サ
͡ ゅzレヤ͡ャ マ
∠ ヤ⊥バ͡ ⇒∠ィ ヴあルま͡ぴ
(Verily, I am going t o make you an Imam (a leader) for mankind (t o follow you)) Ibrahim said,
びリ
∠ Β͡ヨヤ͡⇒zヌャや ヵ͡ギ∇ヰハ
∠ メ
⊥ ゅ∠レΑ∠ Ι
∠ メ
∠ ゅ∠ホ ヴ͡わΑz ケあ ク⊥ リ͡ョヱ∠ ぴ
("And of my offspring (t o make leaders).'' (Allah) said, "My covenant (prophet hood) includes not
t he Zalimin (polyt heist s and wrongdoers)'') which is explained by,
びュ∠ ゅ∠レ∇タΙ
x や ギ∠ ら⊥ ∇バルz ラ∠ぺ ヴ
z レ͡ よ∠ ヱ∠ ヴ͡レ∇らレ⊥ ∇ィや∠ヱぴ
(And keep me and my sons away from worshipping idols)
Muslim narrat ed in his Sahih t hat Abu Hurayrah said t hat t he Messenger of Allah said,
:ゐ
∃ ゅ∠ヤを∠ ∇リョ͡ ゅzャま͡ ヮ⊥ ヤ⊥ヨ∠ ハ
∠ ノ∠ ト ∠ ボ∠ ∇ルや ュ∠ キ∠ へ リ
⊥ ∇よや れ∠ ゅ∠ョ や∠クま͡»
ウ
∃ ャ͡ゅ∠タ ギ∃ ャ∠ヱ∠ ∇ヱぺ∠ ヮ͡ よ͡ ノ⊥ ヘ∠ わ∠ ∇レΑ⊥ ユ∃ ∇ヤハ
͡ ∇ヱぺ∠ る∃ Α∠ ケ͡ ゅ∠ィ る∃ ホ∠ ギ∠ タ
∠
«ヮ∠ャ ヲ⊥ハ∇ギ∠Α
(When t he son of Adam dies, his deeds end except for t hree deeds: an ongoing charit y, a
knowledge t hat is being benefit ed from and a right eous son who supplicat es (t o Allah) for him.)
びゅ∠レム∠ シ
͡ ゅ∠レョ∠ ゅ∠ル͡ケ∠ぺ∠ヱぴ
(and show us our Manasik) Jibril t hen came down, t ook him t o t he House and said, ` Raise it s
foundat ions.' Ibrahim raised t he House's foundat ions and complet ed t he building. Jibril held
Ibrahim's hand, led him t o As-Safa and said, ` This is among t he rit uals of Allah.' He t hen t ook
him t o Al-Marwah and said, ` And t his is among t he rit uals of Allah.' He t hen t ook him t o Mina
unt il when t hey reached t he ` Aqabah, t hey found Iblis st anding next t o a t ree. Jibril said, ` Say
Takbir (Allah is t he Great ) and t hrow (pebbles) at him.' Ibrahim said t he Takbir and t hrew
(pebbles at ) Iblis. Iblis moved t o t he middle Jamrah, and when Jibril and Ibrahim passed by
him, Jibril said t o Ibrahim, ` Say Takbir and t hrow at him.' Ibrahim t hrew at him and said
Takbir. The devious Iblis sought t o add some evil act s t o t he rit uals of Haj j , but he was unable
t o succeed. Jibril t ook Ibrahim's hand and led him t o Al-Mash` ar Al-Haram and ` Arafat and said
t o him, ` Have you ` Araft a (known, learned) what I showed you' t hrice. Ibrahim said, ` Yes I
did.''' Similar st at ement s were report ed from Abu Mij laz and Qat adah. a
∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヲ⊥ヤ∇わΑ∠ ∇ユヰ⊥ ∇レョあ Ι ⇔ ヲ⊥シケ∠ ∇ユヰ͡ Β͡プ ∇ゑバ∠ ∇よや∠ヱ ゅ∠レよz ケ∠ ぴ
マ
∠ ルz ま͡ ∇ユヰ͡ Βあミゴ∠ Α⊥ ヱ∠ る∠ ヨ∠ ∇ムエ
͡ ∇ャや∠ヱ ょ
∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ヨ⊥ あヤバ∠ Α⊥ ヱ∠ マ
∠ わ͡ ⇒∠Αへ
び ユ⊥ Β͡ム∠エャや ゴ⊥ Α͡ゴバ∠ ャや ろ ∠ ル∠ぺ
(129. "Our Lord! Send amongst t hem a Messenger of t heir own, who shall recit e unt o t hem Your
verses and inst ruct t hem in t he Book (t his Qur'an), and purify t hem. Verily, You are t he Might y,
t he Wise.'')
Hence, Ibrahim was t he first person t o ment ion t he Prophet t o t he people. Ever since,
Muhammad was known t o t he people, unt il t he last Prophet was sent among t he Children of
Israel, Jesus t he son of Mary, who ment ioned Muhammad by name. Jesus addressed t he
Children of Israel saying,
リ
∠ ョ͡ ン z ギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホあギダ
∠ ョぁ ユ⊥ム∇Βャ∠ま͡ ヮ͡ ヤzャや メ
⊥ ヲ⊥シケ∠ ヴあルま͡ぴ
ヮ⊥ ヨ⊥ ∇シや ン͡ギ∇バよ∠ リ͡ョ ヴ͡ゎ∇ほΑ∠ メ ∃ ヲ⊥シゲ∠ よ͡ や⇔ゲあゼら∠ ョ⊥ ヱ∠ り͡ や∠ケ∇ヲわz ャや
びギ⊥ ヨ∠ ∇ェぺ∠
(I am t he Messenger of Allah unt o you, confirming what is before me in t he Tawrah, and giving
glad t idings of a Messenger t o come aft er me, whose name shall be Ahmad) (61:6)
«ユ∠Α∇ゲョ∠ リ
͡ ∇よや ヴ∠ジΒ͡ハ ン∠ゲ∇ゼよ⊥ ヱ∠ ユ∠ Β͡ワや∠ゲ∇よま͡ ヶ͡よぺ∠ り⊥ ヲ∠ ∇ハキ∠ »
(The supplicat ion of my fat her Ibrahim and t he glad t idings brought fort h by Jesus t he son of
Mary.)
It was said t hat t he Prophet 's mot her saw t his vision when she was pregnant wit h, narrat ed t his
vision t o her people, and t he st ory became popular among t hem. The light ment ioned in t he
Hadit h appeared in Ash-Sham (Great er Syria), t est ifying t o what will lat er occur when t he
Prophet 's religion will be firmly est ablished in Ash-Sham area. This is why by t he end of t ime,
Ash-Sham will be a refuge for Islam and it s people. Also, Jesus t he son of Mary will descend in
Ash-Sham, next t o t he east ern whit e minaret in Damascus. The Two Sahihs st at ed,
ゅ∠ャ ペ
あエ ∠ ∇ャや ヴ∠ヤハ
∠ リ∠ Α͡ゲワ͡ ゅ∠ニ ヶ͡わョz ぺ⊥ ∇リョ͡ る∀ ヘ∠ も͡ ゅ∠デ メ
⊥ や∠ゴゎ∠ ゅ∠ャ»
ヶ
∠ ゎ͡ ∇ほΑ∠ ヴzわェ ∠ ∇ユヰ⊥ ヘ∠ ャ∠ゅ∠カ ∇リョ∠ ゅ∠ャヱ∠ ∇ユヰ⊥ ャ∠グ∠ カ
∠ ∇リョ∠ ∇ユワ⊥ ぁゲツ ⊥ Α∠
«マ͡ャ∠グ∠ミ ∇ユワ⊥ ヱ∠ ぶ ͡ や ゲ⊥ ∇ョぺ∠
«ュゅzゼャゅよ ∇ユワ⊥ ヱ∠ »
(There will always be a group of my Ummah who will be on t he t rut h, undet erred by t hose who
fail or oppose t hem, unt il t he command of Allah comes while t hey are on t his.)
びょ
∠ ⇒わ∠ ム͡ ∇ャや ユ⊥ ヰ⊥ ヨ⊥ あヤバ∠ Α⊥ ヱ∠ ぴ
(and inst ruct t hem in t he Book) meaning, Al-Qur'an,
び͡る∠ヨ⇒⇒∇ム͡エ∇ャや∠ヱぴ
(and Al-Hikmah) meaning, t he Sunnah, as Al-Hasan, Qat adah, Muqat il bin Hayyan and Abu Malik
assert ed. It was also said t hat ` Al-Hikmah', means ` comprehension in t he religion', and bot h
meanings are correct . ` Ali bin Abi Talhah said, t hat Ibn ` Abbas said t hat ,
び∇ユヰ͡ Βあミゴ∠ Α⊥ ヱ∠ ぴ
(and purify t hem) means, "Wit h t he obedience of Allah.''
This Ayah st at ed t hat Allah is able t o do anyt hing, and not hing escapes His abilit y. He is Wise in
His decisions, His act ions, and He put s everyt hing in it s right ful place due t o His perfect
knowledge, wisdom and j ust ice.
ヮ⊥ ジ∠ ∇ヘル∠ ヮ∠ ヘ͡ シ
∠ リ∠ョ Ι z ま͡ ユ∠ Β͡ワゲ∠ ∇よま͡ る͡ ヤzョあ リ∠ハ ょ ⊥ ビ ∠ ∇ゲΑ∠ リ∠ョヱ∠ ぴ
リ ∠ ヨ͡ ャ∠ り͡ ゲ∠ カ
͡Ι x や ヴ͡プ ヮ⊥ ルzま͡ヱ∠ ゅ∠Β∇ルギぁ ャや ヶ͡プ ヮ⊥ ⇒∠レ∇Βヘ∠ ト ∠ ∇タや ギ͡ ボ∠ ャ∠ヱ∠
ろ ⊥ ∇ヨヤ∠∇シぺ∠ メ ∠ ゅ∠ホ ∇ユヤ͡∇シぺ∠ ヮ⊥ ぁよケ∠ ヮ⊥ ャ∠ メ ∠ ゅ∠ホ ∇クま͡ - リ ∠ Β͡エヤ͡⇒zダャや
ヮ͡ Β͡レよ∠ ユ⊥ Β͡ワゲ∠ ∇よま͡ べ∠ヰよ͡ ヴzタヱ∠ ヱ∠ - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ あ ゲ∠ ャ͡
Κ ∠ プ∠ リ ∠ Αあギャや ユ⊥ ム⊥ ャ∠ ヴヘ∠ ト ∠ ∇タや ヮ∠ ヤzャや ラ z ま͡ ヴ
z レ͡ ら∠ ⇒∠Α ゆ⊥ ヲ⊥ボ∇バΑ∠ ヱ∠
びラ ∠ ヲ⊥ヨヤ͡∇ジョぁ ユ⊥わル∠ぺヱ∠ Ι z ま∠ リ
z ゎ⊥ ヲ⊥ヨゎ∠
(130. And who t urns away from t he religion of Ibrahim (i.e. Islamic Monot heism) except him
who fools himself Truly, We chose him in t his world and verily, in t he Hereaft er he will be
among t he right eous). (131. When his Lord said t o him, "Submit (i.e. be a Muslim)!'' He said, "I
have submit t ed myself (as a Muslim) t o t he Lord of t he ` Alamin (mankind, Jinn and all t hat
exist s).'') (132. And t his (submission t o Allah, Islam) was enj oined by Ibrahim (Abraham) upon
his sons and by Ya` qub (Jacob) (saying), "O my sons! Allah has chosen for you t he (t rue)
religion, t hen die not except as Muslims.'')
り∃ ギ∠ ハ
͡ ∇ヲョz リ∠ハ Ι z ま͡ ヮ͡ Β͡よΙ 6 ユ∠ Β͡ワゲ∠ ∇よま͡ ケ⊥ ゅ∠ヘ∇ピわ͡ ∇シや ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
ラz ま͡ ヮ⊥ ∇レョ͡ ぺ∠ゲz ら∠ ゎ∠ ヮ͡ ヤzャ͡ ヱx ギ⊥ ハ
∠ ヮ⊥ zルぺ∠ ヮ⊥ ャ∠ リ
∠ Βz ら∠ ゎ∠ ゅzヨヤ∠プ∠ ロ⊥ ゅzΑま͡ べ∠ワギ∠ ハ
∠ ヱ∠
び ∀ユΒ͡ヤ∠ェ ∀ロやzヱ∠Ε ユ∠ Β͡ワゲ∠ ∇よま͡
(And Ibrahim's invoking (of Allah) for his fat her's forgiveness was only because of a promise he
(Ibrahim) had made t o him (his fat her). But when it became clear t o him (Ibrahim) t hat he (his
fat her) was an enemy of Allah, he dissociat ed himself from him. Verily, Ibrahim was Awwah
(one who invokes Allah wit h humilit y, glorifies Him and remembers Him much) and was
forbearing) (9:114), and,
リ∠ ョ͡ マ ⊥ Α∠ ∇ユャ∠ヱ∠ ゅ⇔ヘΒ͡レェ∠ ヮ͡ ヤzャ͡ ゅ⇔わレ͡ ⇒∠ホ る⇔ ョz ぺ⊥ ラ
∠ ゅ∠ミ ユ∠ Β͡ワゲ∠ ∇よま͡ ラz ま͡ぴ
ヴ∠ャま͡ ロ⊥ や∠ギワ∠ ヱ∠ ヮ⊥ ⇒∠らわ∠ ∇ィや ヮ͡ ヨ͡ バ⊥ ∇ルΙ や⇔ゲ͡ミゅ∠セ - リ ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや
ヮ⊥ ルz ま͡ヱ∠ る⇔ レ∠ ジ
∠ェ
∠ ゅ∠Β∇ルギぁ ∇ャや ヴ͡プ ヮ⊥ ⇒∠レ∇Βゎ∠ や¬∠ヱ - ユ∃ Β͡ボわ∠ ∇ジョぁ ヅ ∃ ゲ∠ タ͡
びリ ∠ Β͡エヤ͡⇒zダャや リ ∠ ヨ͡ ャ∠ り͡ ゲ∠ カ
͡Ιx や ヴ͡プ
(Verily, Ibrahim was an Ummah (a leader having all t he good qualit ies, or a nat ion), obedient t o
Allah, Hanif (i.e. t o worship none but Allah), and he was not one of t hose who were Al-
Mushrikin. (He was) t hankful for His (Allah's) favors. He (Allah) chose him (as an int imat e
friend) and guided him t o a st raight pat h. And We gave him good in t his world, and in t he
Hereaft er he shall be of t he right eous.) (16:120-122).
びヮ⊥ ジ
∠ ∇ヘル∠ ヮ∠ ヘ͡ シ
∠ リ∠ョ Ι
z ま͡ぴ
(except him who fools himself) meaning, who commit s inj ust ice against himself by deviat ing
from t he t rut h, t o wickedness. Such a person will be defying t he pat h of he who was chosen in
t his life t o be a t rue Imam, from t he t ime he was young, unt il Allah chose him t o be His Khalil,
and who shall be among t he successful in t he Last Life. Is t here anyt hing more insane t han
deviat ing from t his pat h and following t he pat h of misguidance and deviat ion inst ead Is t here
more inj ust ice t han t his Allah said,
び∀ユΒ͡ヌ∠ハ ∀ユ∇ヤヌ
⊥ ∠ャ ポ
∠ ∇ゲゼ
あ ャや ラ
z ま͡ぴ
(Verily, j oining ot hers in worship wit h Allah is a great Zulm (wrong) indeed) (31:13).
Abu Al-` Aliyah and Qat adah said, "This Ayah (2:130) was revealed about t he Jews who invent ed
a pract ice t hat did not come from Allah and t hat defied t he religion of Ibrahim.'' Allah's
st at ement ,
ラ
∠ ゅ∠ミ リ͡ムャ∠ヱ∠ ゅ6Βル͡ や∠ゲ∇ダル∠ Ι ∠ ヱ∠ ゅ6Α͡キヲ⊥ヰ∠Α ユ⊥ Β͡ワゲ∠ ∇よま͡ ラ ∠ ゅ∠ミ ゅ∠ョぴ
ヴ∠ャ∇ヱ∠ぺ ラ z ま͡ - リ ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ∠ ョ͡ ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ ゅ⇔ヨ͡ヤ∇ジョぁ ゅ⇔ヘΒ͡レェ ∠
リ
∠ Α͡グャzや∠ヱ ヴ ぁ ら͡ レz ャや や∠グ⇒∠ワヱ∠ ロ⊥ ヲ⊥バら∠ ゎz や リ
∠ Α͡グヤzャ∠ ユ∠ Β͡ワゲ∠ ∇よみ͡よ͡ サ
͡ ゅzレャや
びリ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ
ぁ ャ͡ヱ∠ ヮ⊥ ヤzャや∠ヱ ∇やヲ⊥レョ∠ や∠¬
(Ibrahim was neit her a Jew nor a Christ ian, but he was a t rue Muslim Hanifa (t o worship none
but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have t he best
claim t o Ibrahim are t hose who followed him, and t his Prophet (Muhammad ) and t hose who
have believed (Muslims). And Allah is t he Wali (Prot ect or and Helper) of t he believers.) (3:67-
68), t est ifies t o t his fact .
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ゲ∠ ャ͡ ろ
⊥ ∇ヨヤ∠∇シぺ∠ メ
∠ ゅ∠ホ ∇ユヤ͡∇シぺ∠ ヮ⊥ ぁよケ∠ ヮ⊥ ャ∠ メ
∠ ゅ∠ホ ∇クま͡ぴ
(When his Lord said t o him, "Submit (i. e. be a Muslim)!'' He said, "I have submit t ed myself (as a
Muslim) t o t he Lord of t he ` Alamin (mankind, Jinn and all t hat exist s).'')
This Ayah indicat es t hat Allah commanded Ibrahim t o be sincere wit h Him and t o abide and
submit t o Him; Ibrahim perfect ly adhered t o Allah's command. Allah's st at ement ,
びゆ
⊥ ヲ⊥ボ∇バΑ∠ ヱ∠ ヮ͡ Β͡レよ∠ ユ⊥ Β͡ワゲ∠ ∇よま͡ べ∠ヰよ͡ ヴzタヱ∠ ヱ∠ ぴ
(And t his (submission t o Allah, Islam) was enj oined by Ibrahim upon his sons and by Ya` qub)
means, Ibrahim commanded his offspring t o follow t his religion, t hat is, Islam, for Allah. Or,
t he Ayah might be referring t o Ibrahim's words,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ゲ∠ ャ͡ ろ
⊥ ∇ヨヤ∠∇シぺ∠ぴ
(I have submit t ed myself (as a Muslim) t o t he Lord of t he ` Alamin (mankind, Jinn and all t hat
exist s)).
This means t hat t hese Prophet s loved t hese words so much t hat t hey preserved t hem unt il t he
t ime of deat h and advised t heir children t o adhere t o t hem aft er t hem. Similarly, Allah said,
びヮ͡ ら͡ ボ͡ ハ
∠ ヴ͡プ る⇔ Β∠ ボ͡ ⇒∠よ る⇔ ヨ∠ ヤ͡ミ∠ ゅ∠ヰヤ∠バ∠ ィ
∠ ヱ∠ ぴ
(And he (Ibrahim) made it i.e. La ilaha illallah (none has t he right t o be worshipped but Allah
alone) a Word last ing among his offspring, (t rue Monot heism)) (43:28).
It might be t hat Ibrahim advised his children, including Jacob, Isaac's son, who were present . It
appears, and Allah knows best , t hat Isaac was endowed wit h Jacob, during t he lifet ime of
Ibrahim and Sarah, for t he good news includes bot h of t hem in Allah's st at ement ,
びゆ
∠ ヲ⊥ボ∇バΑ∠ ペ
∠ ⇒∠エ∇シま͡ ¬͡ へ∠ケヱ∠ リ͡ョヱ∠ ペ
∠ ⇒∠エ∇シみ͡よ͡ ゅ∠ヰ⇒∠ル∇ゲゼ
z ら∠ プ∠ ぴ
(But We gave her (Sarah) glad t idings of Ishaq (Isaac), and aft er Ishaq, of Ya` qub (Jacob))
(11:71).
Also, if Jacob was not alive t hen, t here would be no use here in ment ioning him specifically
among Isaac's children. Also, Allah said in Surat Al-` Ankabut ,
ヮ͡ わ͡ Αz ケあ ク⊥ ヴ͡プ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ゆ
∠ ヲ⊥ボ∇バΑ∠ ヱ∠ ペ
∠ ⇒∠エ∇シま͡ ヮ⊥ ャ∠ ゅ∠レ∇らワ∠ ヱ∠ ヱ∠ ぴ
びょ
∠ ⇒∠わム͡ ∇ャや∠ヱ ∠りヲz ら⊥ レぁ ャや
(And We best owed on him (Ibrahim), Ishaq and Ya` qub, and We ordained among his offspring
prophet hood and t he Book.) (29:27), and,
Ι
z ま∠ リ
z ゎ⊥ ヲ⊥ヨゎ∠ Κ
∠ プ∠ リ
∠ Αあギャや ユ⊥ ム⊥ ャ∠ ヴ∠ヘト
∠ ∇タや ヮ∠ ヤzャや ラ
z ま͡ ヴ
z レ͡ ら∠ ⇒∠Αぴ
びラ
∠ ヲ⊥ヨヤ͡∇ジョぁ ユ⊥わル∠ぺヱ∠
((Saying), "O my sons! Allah has chosen for you t he (t rue) religion, t hen die not except as
Muslims.'') meaning, perform right eous deeds during your lifet ime and remain on t his pat h, so
t hat Allah will endow you wit h t he favor of dying upon it . Usually, one dies upon t he pat h t hat
he lived on and is resurrect ed according t o what he died on. Allah, t he Most Generous, helps
t hose who seek t o do good deeds t o remain on t he right eous pat h.
- ヴ∠レ∇ジエ ⊥ ∇ャゅ͡よ ベ
∠ ギz タ
∠ ヱ∠ - ヴ∠ボゎz や∠ヱ ヴ∠ト∇ハぺ∠ ∇リョ∠ ゅzョほ∠プ∠ ぴ
- ヴ∠レ∇ピわ∠ ∇シや∠ヱ モ∠ガ͡ よ∠ リ∠ョ ゅzョぺ∠ヱ∠ - ン∠ゲ∇ジΒ⊥ ∇ヤャ͡ ロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ ∠ プ∠
び ン∠ゲ∇ジバ⊥ ∇ヤャ͡ ロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ
∠ プ∠ - ヴ∠レ∇ジエ
⊥ ∇ャゅ͡よ ゆ
∠ グz ミ∠ ヱ∠
(As for him who gives (in charit y) and keeps his dut y t o Allah and fears Him. And believes in Al-
Husna. We will make smoot h for him t he pat h of ease (goodness). But he who is a greedy miser
and t hinks himself self-sufficient . And belies Al-Husna (none has t he right t o be worshipped
except Allah). We will make smoot h for him t he pat h for evil),
Ya` qub's Will and Testament to His Children upon His Death
This Ayah cont ains Allah's crit icism of t he Arab pagans among t he offspring of Isma` il as well as
t he disbelievers among t he Children of Israel Jacob t he son of Isaac, t he son of Ibrahim. When
deat h came t o Jacob, he advised his children t o worship Allah alone wit hout part ners. He said
t o t hem,
ヮ∠ ⇒∠ャま͡ヱ∠ マ
∠ ヰ∠ ⇒∠ャま͡ ギ⊥ ら⊥ ∇バル∠ ∇やヲ⊥ャゅ∠ホ ン͡ギ∇バよ∠ リ͡ョ ラ ∠ ヱ⊥ギら⊥ ∇バゎ∠ ゅ∠ョぴ
びペ ∠ ⇒∠エ∇シま͡ヱ∠ モ
∠ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ マ
∠ も͡ べ∠よへ
("What will you worship aft er me'' They said, "We shall worship your Ilah (God Allah) t he Ilah
of your fat hers, Ibrahim, Isma` il, Ishaq,'')
Ment ioning Isma` il here is a figure of speech, because Isma` il is Jacob's uncle. An-Nahas said
t hat t he Arabs call t he uncle a fat her, as Al-Qurt ubi ment ioned).
This Ayah is used as evidence t hat t he grandfat her is called a fat her and inherit s, rat her t han
t he brot hers (i.e. when his son dies), as Abu Bakr assert ed, according t o Al-Bukhari who
narrat ed Abu Bakr's st at ement from Ibn ` Abbas and Ibn Az-Zubayr. Al-Bukhari t hen comment ed
t hat t here are no opposing opinions regarding t his subj ect . This is also t he opinion of ` A'ishah
t he Mot her of t he believers, Al-Hasan Al-Basri, Tawus and ` At a', Malik, Ash-Shaf` i and Ahmad
said t hat t he inherit ance is divided bet ween t he grandfat her and t he brot hers. It was report ed
t hat t his was also t he opinion of ` Umar, ` Ut hman, ` Ali, bin Mas` ud, Zayd bin Thabit and
several scholars among t he Salaf and lat er generat ions.
The st at ement ,
びや⇔ギェ
͡ や∠ヱ ゅ⇔ヰ⇒∠ャま͡ぴ
(One Ilah (God)) means, "We single Him out in divinit y and do not associat e anyt hing or anyone
wit h Him.''
びラ
∠ ヲ⊥ヨヤ͡∇ジョ⊥ ヮ⊥ ャ∠ リ
⊥ ∇エル∠ ヱ∠ ぴ
(And t o Him we submit ), in obedience meaning, obedient and submissiveness. Similarly, Allah
said,
ゅ⇔ハ∇ヲデ
∠ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ リ∠ョ ユ∠ ヤ∠∇シぺ∠ ヮ⊥ ャ∠ヱ∠ ぴ
びラ
∠ ヲ⊥バィ
∠ ∇ゲΑ⊥ ヮ͡ ∇Βャ∠ま͡ヱ∠ ゅ⇔ワ∇ゲミ∠ ヱ∠
(While t o Him submit t ed all creat ures in t he heavens and t he eart h, willingly or unwillingly.
And t o Him shall t hey all be ret urned) (3:83).
Indeed, Islam is t he religion of all t he Prophet s, even if t heir rei spect ive laws differed. Allah
said,
ヮ͡ ∇Βャ∠ま͡ ヴ͡ェヲ⊥ル Ι
z ま͡ メ
∃ ヲ⊥シケz リ͡ョ マ∠ ヤ͡∇らホ∠ リ͡ョ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ョヱ∠ ぴ
びラ
͡ ヱ⊥ギら⊥ ∇ハゅ∠プ ∇ゅル∠ ぺ∠ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι ヮ⊥ zルぺ∠
(And We did not send any Messenger before you (O Muhammad ) but We revealed t o him
(saying): La ilaha illa Ana none has t he right t o be worshipped but I (Allah) , so worship Me
(alone and none else)) (21:25).
There are many ot her Ayat - and Hadit hs - on t his subj ect . For inst ance, t he Prophet said,
«ギ͡ェや∠ヱ ゅレ⊥レΑ͡キ れ
∃ ゅzヤハ
∠ キ⊥ ゅ∠ャ∇ヱぺ∠ ¬͡ ゅ∠Βら͡ ∇ルほ∠∇ャや ゲ∠ ゼ
∠ ∇バョ∠ リ
⊥ ∇エル∠ »
(We, t he Prophet s, are brot hers wit h different mot hers, but t he same religion.)
Allah said,
び∇ろヤ∠カ
∠ ∇ギホ∠ ∀るョz ぺ⊥ マ
∠ ∇ヤゎ͡ ぴ
(That was a nat ion who has passed away) meaning, exist ed before your t ime,
びユ⊥わ∇らジ
∠ ミ∠ ゅzョ ユ⊥ムャ∠ヱ∠ ∇ろら∠ ジ
∠ ミ∠ ゅ∠ョ ゅ∠ヰャ∠ぴ
(They shall receive t he reward of what t hey earned and you of what you earn).
This Ayah proclaims, Your relat ionship t o t he Prophet s or right eous people among your
ancest ors will not benefit you, unless you perform good deeds t hat bring about you religious
benefit . They have t heir deeds and you have yours,
びラ
∠ ヲ⊥ヤヨ∠ ∇バΑ∠ やヲ⊥ルゅ∠ミ ゅzヨハ
∠ ラ
∠ ヲ⊥ヤ⇒∠∇ジゎ⊥ Ι
∠ ヱ∠ ぴ
(And you will not be asked of what t hey used t o do).''
«ヮ⊥らジ
∠ ル∠ ヮ͡ よ͡ ∇ネゲ͡ ∇ジΑ⊥ ∇ユャ∠ ヮ⊥ ヤ⊥ヨ∠ ハ
∠ ヮ͡ よ͡ ほ∠ト
z よ∠ ∇リョ∠ »
(Whoever was slowed on account of his deeds will not get any fast er on account of his family
lineage.)'
Muhammad bin Ishaq report ed t hat Ibn ` Abbas said t hat ` Abdullah bin Suriya Al-A` war said t o
t he Messenger of Allah, "The guidance is only what we (Jews) follow. Therefore, follow us, O
Muhammad, and you will be right ly guided.'' Also, t he Christ ians said similarly, so Allah
revealed,
びゅ⇔ヘΒ͡レェ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ る∠ ヤzョ͡ ∇モよ∠ ∇モホ⊥ ぴ
(Say (t o t hem O Muhammad ), "Nay, (we follow) only t he religion of Ibrahim, Hanif) means, "We
do not need t he Judaism or Christ ianit y t hat you call us t o, rat her,
びゅ⇔ヘΒ͡レェ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ る∠ ヤzョ͡ ぴ
((we follow) only t he religion of Ibrahim, Hanif) meaning, on t he st raight pat h, as Muhammad
bin Ka` b Al-Qurazi and ` Isa bin Jariyah st at ed. Also, Abu Qilabah said, "The Hanif is what t he
Messengers, from beginning t o end, believed in.''
ヴ∠ャま͡ メ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ゅ∠レ∇Βャ∠ま͡ メ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ ∇やヲ⊥ャヲ⊥ホぴ
ヅ
͡ ゅ∠ら∇シΕ∠ や∠ヱ ゆ ∠ ヲ⊥ボ∇バΑ∠ ヱ∠ ペ ∠ ⇒∠エ∇シま͡ヱ∠ モ ∠ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ユ∠ Β͡ワゲ∠ ∇よま͡
リ͡ョ ラ ∠ ヲぁΒら͡ レz ャや ヶ
∠ ゎ͡ ヱ⊥ぺ べ∠ョヱ∠ ヴ∠ジΒ͡ハヱ∠ ヴ∠シヲ⊥ョ ヴ ∠ ゎ͡ ヱ⊥ぺ べ∠ョヱ∠
ラ
∠ ヲ⊥ヨヤ͡∇ジョ⊥ ヮ⊥ ャ∠ リ ⊥ ∇エル∠ ヱ∠ ∇ユヰ⊥ ∇レョあ ギ∃ ェ
∠ ぺ∠ リ
∠ ∇Βよ∠ ベ
⊥ あゲヘ∠ ル⊥ Ι∠ ∇ユヰ͡ よあ ケz
び
(136. Say (O Muslims): "We believe in Allah and t hat which has been sent down t o us and t hat
which has been sent down t o Ibrahim (Abraham), Isma` il (Ishmael), Ishaq (Isaac), Ya` qub
(Jacob), and t o Al-Asbat (t he offspring of t he t welve sons of Ya` qub), and t hat which has been
given t o Musa (Moses) and ` Isa (Jesus), and t hat which has been given t o t he Prophet s from
t heir Lord. We make no dist inct ion bet ween any of t hem, and t o Him we have submit t ed (in
Islam).'')
The Muslim believes in all that Allah ` revealed and all the Prophets
Allah direct ed His believing servant s t o believe in what He sent down t o t hem t hrough His
Messenger Muhammad and in what was revealed t o t he previous Prophet s in general. Some
Prophet s Allah ment ioned by name, while He did not ment ion t he names of many ot hers. Allah
direct ed t he believers t o refrain from different iat ing bet ween t he Prophet s and t o believe in
t hem all. They should avoid imit at ing whomever Allah described as,
ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ヱ ヮ͡ ヤ͡シ ⊥ ケ⊥ ヱ∠ ヮ͡ ヤzャや リ∠ ∇Βよ∠ ∇やヲ⊥ホゲあ ヘ∠ Α⊥ ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲΑ⊥ ヱ∠ ぴ
∇やヱ⊥グ͡ガわz ∠Α ラ∠ぺ ラ∠ ヱ⊥ギΑ͡ゲΑ⊥ ヱ∠ ヂ ∃ ∇バら∠ よ͡ ゲ⊥ ヘ⊥ ∇ムル∠ ヱ∠ ヂ∃ ∇バら∠ よ͡ リ⊥ ョ͡ ∇ぽル⊥
びゅ⇔ボ∂ ェ
∠ ラ ∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや ユ⊥ ワ⊥ マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥Κ
⇔ Β͡らシ
∠ マ∠ ャ͡ク∠ リ∠ ∇Βよ∠
(And wish t o make dist inct ion bet ween Allah and His Messengers (by believing in Allah and
disbelieving in His Messengers) saying, "We believe in some but rej ect ot hers,'' and wish t o
adopt a way in bet ween. They are in t rut h disbelievers) (4:150-151).
Al-Bukhari narrat ed t hat Abu Hurayrah said, "The People of t he Book used t o read t he Torah in
Hebrew and t ranslat e it int o Arabic for t he Muslims. The Messenger of Allah said,
Also, Muslim, Abu Dawud and An-Nasa'i recorded t hat Ibn ` Abbas said, "Most ly, t he Messenger
of Allah used t o recit e,
びゅ∠レ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ぴ
(We believe in Allah and t hat which has been sent down t o us) (2: 136), and,
びラ
∠ ヲ⊥ヨヤ͡∇ジョ⊥ ゅzルほ∠よ͡ ∇ギヰ∠ ∇セや∠ヱ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ぴ
(We believe in Allah, and bear wit ness t hat we are Muslims (i.e. we submit t o Allah)) (3:52)
during t he t wo (volunt ary) Rak` at before Faj r.''
Abu Al-` Aliyah, Ar-Rabi` and Qat adah said, "Al-Asbat are t he t welve sons of Jacob, and each
one of t hem had an Ummah of people from his descendant s. This is why t hey were called Al-
Asbat .'' Al-Khalil bin Ahmad and ot hers said, "Al-Asbat among t he Children of Israel are j ust like
t he t ribes among t he Children of Isma` il.'' This means t hat t he Asbat are t he various t ribes of
t he Children of Israel, among whom Allah sent several Prophet s. Moses said t o t he Children of
Israel,
びゅデ
⇔ ゅ∠ら∇シぺ∠ り∠ ゲ∠ ∇ゼハ
∠ ∇ヴわ∠ レ∠ ∇をや ユ⊥ ヰ⊥ ⇒∠レ∇バト
z ホ∠ ヱ∠ ぴ
(And We divided t hem int o t welve t ribes) (7:160).
Al-Qurt ubi said, "Sibt is t he group of people or a t ribe all belonging t o t he same ancest ors.''
Qat adah said, "Allah commanded t he believers t o believe in Him and in all His Books and
Messengers. '' Also, Sulayman bin Habib said, "We were commanded t o believe in t he (original)
Torah and Inj il, but not t o implement t hem.''
Allah said, if t hey, t he disbelievers among t he People of t he Book and ot her disbelievers,
believe in all of Allah's Books and Messengers and do not different iat e bet ween any of t hem,
び∇やヱ∠ギわ∠ ∇ワや ギ͡ ボ∠ プ∠ ぴ
(t hen t hey are right ly guided) meaning, t hey would acquire t he t rut h and be direct ed t o it .
び∇や∇ヲャzヲ∠ ゎ∠ ラ͡まヱ∠ ぴ
(but if t hey t urn away) from t rut h t o falsehood aft er proof had been present ed t o t hem,
リ
͡ ョ∠ ヱ∠ ヮ͡ ヤzャ ヴ
∠ ヰ͡ ∇ィヱ∠ ろ
⊥ ∇ヨヤ∠∇シぺ∠ ∇モボ⊥ プ∠ ポ
∠ ヲぁィべ∠ェ ∇ラみ∠プぴ
びリ
͡ バ∠ ら∠ ゎz や
(So if t hey disput e wit h you (Muhammad ) say: "I have submit t ed myself t o Allah (in Islam), and
(so have) t hose who follow me'') (3:20). Allah said about Ibrahim,
びラ
∠ ヲ⊥ダヤ͡∇ガョ⊥ ヮ⊥ ャ∠ リ
⊥ ∇エル∠ ヱ∠ ∇ユム⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇ユム⊥ ャ∠ヱ∠ ゅ∠レヤ⊥⇒∠ヨ∇ハぺ∠ べ∠レャ∠ヱ∠ ぴ
(And we are t o be rewarded for our deeds and you for your deeds. And we are sincere t o Him.)
meaning, "We disown you j ust as you disown us,''
びラ
∠ ヲ⊥ダヤ͡∇ガョ⊥ ヮ⊥ ャ∠ リ
⊥ ∇エル∠ ヱ∠ ぴ
(And we are sincere t o Him), in worship and submission.
Allah t hen crit icized t hem in t he claim t hat Ibrahim, t he Prophet s who came aft er him and t he
Asbat were following t heir religion, whet her Judaism or Christ ianit y. Allah said,
ラ
∠ ゅ∠ミ リ͡ムャ∠ヱ∠ ゅΒ6 ル͡ や∠ゲ∇ダル∠ Ι
∠ ヱ∠ ゅ6Α͡キヲ⊥ヰ∠Α ユ⊥ Β͡ワゲ∠ ∇よま͡ ラ
∠ ゅ∠ミ ゅ∠ョぴ
びリ ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ゅ⇔ヨ͡ヤ∇ジョぁ ゅ⇔ヘΒ͡レェ
∠
(Ibrahim was neit her a Jew nor a Christ ian, but he was a t rue Muslim Hanifa (t o worship none
but Allah alone) and he was not of Al-Mushrikin) (3:67) and t he following Ayat . Allah also said,
びヮ͡ ヤzャや リ
∠ ョ͡ ロ⊥ ギ∠ レ͡ハ り⇔ ギ∠ ⇒∠ヰセ
∠ ユ∠ わ∠ ミ∠ ∇リヨz ョ͡ ユ⊥ ヤ∠∇ニぺ∠ ∇リョ∠ ヱ∠ ぴ
And who is more unj ust t han he who conceals t he t est imony he has from Alla0h )2:140(. Al-
H asan Al-Bas ri said, They used t o recit e t he Book of Alla0h He sent t o t hem t hat st at ed t hat
t he t rue religion is Isla0m and t hat Muh ammad is t he Messenger of Alla0h. Their Book also
st at ed t hat Ibra0h0m, Isma0 0l, Ish a0q, Ya qu0b and t he t ribes were neit her Jews, nor
Christ ians. They t est ified t o t hese fact s, yet hid t hem from t he people. Alla0h s st at ement ,
び∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅzヨハ
∠ モ
∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ zヤャや ゅ∠ョヱ∠ ぴ
(And Allah is not unaware of what you do), is a t hreat and a warning t hat His knowledge
encompasses every one's deeds, and He shall award each accordingly. Allah t hen said,
び∇ろヤ∠カ
∠ ∇ギホ∠ ∀るョz ぺ⊥ マ
∠ ∇ヤゎ͡ ぴ
(That was a nat ion who has passed away.) meaning, exist ed before you,
びユ⊥わ∇らジ
∠ ミ∠ ゅzョ ユ⊥ムャ∠ヱ∠ ∇ろら∠ ジ
∠ ミ∠ ゅ∠ョ ゅ∠ヰャ∠ぴ
(They shall receive t he reward of what t hey earned, and you of what you earn.) meaning, t hey
bear t heir deeds while you bear yours,
びラ
∠ ヲ⊥ヤヨ∠ ∇バΑ∠ やヲ⊥ルゅ∠ミ ゅzヨハ
∠ ラ
∠ ヲ⊥ヤ⇒∠∇ジゎ⊥ Ι
∠ ヱ∠ ぴ
(And you will not be asked of what t hey used t o do) meaning, t he fact t hat you are t heir
relat ives will not suffice, unless you imit at e t heir good deeds. Furt her, do not be deceived by
t he fact t hat you are t heir descendant s, unless you imit at e t hem in obeying Allah's orders and
following His Messengers who were sent as warners and bearers of good news. Indeed, whoever
disbelieves in even one Prophet , will have disbelieved in all t he Messengers, especially if one
disbelieves in t he mast er and Final Messenger from Allah, t he Lord of t he worlds, t o all
mankind and t he Jinns. May Allah's peace and blessings be on Muhammad and t he rest of Allah's
Prophet s.
サ
͡ ゅzレャゅ͡よ ヮ∠ ヤzャや ラ
z ま͡ ∇ユム⊥ レ∠ ⇒∠ヨΑ͡ま ノ∠ Β͡ツΒ⊥ ャ͡ ヮ⊥ zヤャや ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
び∀ユΒ͡ェケz ∀フヱ⊥¬∠ゲ∠ャ
(And Allah would never make your fait h (prayers) t o be lost (i.e., t he prayers of t hose Muslims
were valid)) (2:143).''
Al-Bukhari collect ed t his narrat ion, while Muslim collect ed it using anot her chain of narrat ors.
Muhammad bin Ishaq report ed t hat Al-Bara' narrat ed: Allah's Messenger used t o offer prayers
t owards Bayt Al-Maqdis (in Jerusalem), but would keep looking at t he sky await ing Allah's
command (t o change t he Qiblah). Then Allah revealed:
る⇔ ヤ∠∇らホ͡ マ
∠ レz Β∠ ャあヲ∠ レ⊥ ヤ∠プ∠ ͡¬べ∠ヨジ
z ャや ヶ͡プ マ ∠ ヰ͡ ∇ィヱ∠ ょ∠ ヤぁボ∠ ゎ∠ ン∠ゲル∠ ∇ギホ∠ ぴ
びュ͡ や∠ゲエ ∠ ∇ャや ギ͡ イ ͡ ∇ジヨ∠ ∇ャや ゲ∠ ∇トセ
∠ マ∠ ヰ∠ ∇ィヱ∠ メ
あ ヲ∠ プ∠ ゅ∠ワゅ∠ッ∇ゲゎ∠
(Verily, We have seen t he t urning of your (Muhammad's) face t owards t he heaven. Surely, We
shall t urn you t o a Qiblah (prayer direct ion) t hat shall please you, so t urn your face in t he
direct ion of Al-Masj id Al-Haram (at Makkah).) (2:144)
A man from among t he Muslims t hen said, "We wish we could know about t hose among us who
died before t he Qiblah was changed (i.e., t owards Makkah) and also about our own prayers,
t hat we had performed t owards Bayt Al-Maqdis.'' Allah t hen revealed:
The fools among t he people, meaning t he People of t he Script ure (Jews and Christ ians), said,
"What made t hem change t he former Qiblah t hat t hey used t o face'' Allah t hen revealed:
びサ
͡ ゅzレャや リ
∠ ョ͡ ¬⊥ べ∠ヰヘ∠ ジ
ぁ ャや メ
⊥ ヲ⊥ボΒ∠ シ
∠ぴ
(The fools (idolat ors, hypocrit es, and Jews) among t he people will say...)
` Ali bin Abu Talhah relat ed t hat Ibn ` Abbas said: When Allah's Messenger migrat ed t o Al-
Madinah, Allah commanded him t o face Bayt Al-Maqdis (Jerusalem). The Jews were delight ed
t hen. Allah's Messenger faced Jerusalem for over t en mont hs. However, he liked (t o offer
prayer in t he direct ion of) Prophet Ibrahim's Qiblah (t he Ka` bah in Makkah) and used t o
supplicat e t o Allah and kept looking up t o t he sky (await ing Allah's command in t his regard).
Allah t hen revealed:
びロ⊥ ゲ∠ ∇トセ
∠ ∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲぁャヲ∠ プ∠ ぴ
(t urn your faces (in prayer) in t hat direct ion.) meaning, it s direct ion. The Jews did not like t his
change and said, "What made t hem change t he Qiblah t hat t hey used t o face (meaning
Jerusalem)'' Allah revealed:
There are several ot her Ahadit h on t his subj ect . In summary, Allah's Messenger was commanded
t o face Bayt Al-Maqdis (during t he prayer) and he used t o offer prayer t owards it in Makkah
bet ween t he t wo corners (of Ka` bah), so t hat t he Ka` bah would be bet ween him and Bayt Al-
Maqdis8. When t he Prophet migrat ed t o Al-Madinah, t his pract ice was no longer possible; t hen
Allah commanded him t o offer prayer t owards Bayt Al-Maqdis, as Ibn Abbas and t he maj orit y of
t he scholars have st at ed.
Al-Bukhari report ed in his Sahih t hat t he news (of t he change of Qiblah) was conveyed t o some
of t he Ansar while t hey were performing t he ` Asr (Aft ernoon) prayer t owards Bayt Al-Maqdis,
upon hearing t hat , t hey immediat ely changed t heir direct ion and faced t he Ka` bah.
It is report ed in t he Sahihayn (Al-Bukhari Muslim) t hat Ibn ` Umar narrat ed: While t he people
were in Quba' (Mosque) performing t he Faj r (Dawn) prayer, a man came and said, "A (part of
t he) Qur'an was revealed t onight t o Allah's Messenger and he was commanded t o face t he
Ka` bah. Therefore, face t he Ka` bah. They were facing Ash-Sham, so t hey t urned t owards t he
Ka` bah.
These Hadit hs prove t hat t he Nasikh (a Text t hat abrogat es a previous Text ) only applies aft er
one acquires knowledge of it , even if t he Nasikh had already been revealed and announced.
This is why t he Companions ment ioned above were not commanded t o repeat t he previous
` Asr, Maghrib and ` Isha' prayers (alt hough t hey had prayed t hem t owards Jerusalem aft er Allah
had changed t he Qiblah). Allah knows best .
When t he change of Qiblah (t o Ka` bah in Makkah) occurred, t hose inflict ed wit h hypocrisy and
mist rust , and t he disbelieving Jews, bot h were led ast ray from t he right guidance and fell int o
confusion. They said:
びゅ∠ヰ∇Βヤ∠ハ
∠ ∇やヲ⊥ルゅ∠ミ ヴ͡わャzや ユ⊥ ヰ͡ わ͡ ヤ∠∇らホ͡ リ∠ハ ∇ユヰ⊥ ⇒zャヱ∠ ゅ∠ョぴ
(What has t urned t hem (Muslims) from t heir Qiblah t o which t hey used t o face in prayer.)
They asked, "What is t he mat t er wit h t hese people (Muslims) who one t ime face t his direct ion
(Jerusalem), and t hen face t hat direct ion (Makkah)'' Allah answered t heir quest ions when He
st at ed:
びゆ
⊥ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱ ベ
⊥ ゲ͡ ∇ゼヨ∠ ∇ャや ヮ͡ ヤzャ∂ モ⊥ホぴ
(Say (O Muhammad ): "To Allah belong bot h, east and t he west .) meaning, t he command, t he
decision and t he aut horit y are for Allah Alone. Hence:
and:
ベ
͡ ゲ͡ ∇ゼヨ∠ ∇ャや モ
∠ ら∠ ホ͡ ∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲぁャヲ∠ ゎ⊥ ラ∠ぺ ゲz ら͡ ∇ャや ザ ∠ ∇Βャzぴ
びヮ͡ ヤzャゅ͡よ リ
∠ ョ∠ や∠¬ ∇リョ∠ ゲz ら͡ ∇ャや リ
z ム͡ ⇒∠ャヱ∠ ゆ
͡ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱ
( It is not Al-Birr (piet y, right eousness) t hat you t urn your faces t owards east and (or) west (in
prayers); but Al-Birr is t he one who believes in Allah.) (2:177) This st at ement means, t he best
act is t o adhere t o Allah's commands. Hence, wherever He commands us t o face, we should
face. Also, since obedience requires implement ing Allah's commands, if He commands us every
day t o face different places, we are His servant s and under His disposal, and we face what ever
He orders us t o face. Cert ainly, Allah's care and kindness t owards His servant and Messenger,
Muhammad , and cert ainly, his Ummah (Muslim nat ion) is profoundly great . Allah has guided
t hem t o t he Qiblah of (Prophet ) Ibrahim -- Allah's Khalil (int imat e friend). He has commanded
t hem t o face t he Ka` bah, t he most honorable house (of worship) on t he face of t he eart h,
which was built by Ibrahim Al-Khalil in t he Name of Allah, t he One wit hout a part ner. This is
why Allah said aft erwards:
Imam Ahmad report ed t hat ` A'ishah (t he Prophet 's wife) said t hat Allah's Messenger said about
t he People of t he Script ure (Jews and Christ ians):
ヴ∠ヤハ
∠ ¬∠ へ∠ギヰ∠ セ
⊥ ∇やヲ⊥ルヲ⊥ムわ∠ ャあ ゅ⇔トシ∠ ヱ∠ る⇔ ョz ぺ⊥ ∇ユム⊥ ⇒∠レ∇ヤバ∠ ィ
∠ マ
∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
びや⇔ギΒ͡ヰセ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ メ ⊥ ヲ⊥シゲz ャや ラ ∠ ヲ⊥ムΑ∠ ヱ∠ サ
͡ ゅzレャや
(Thus We have made you t rue Muslims , a Wasat (j ust ) (and t he best ) nat ion, t hat you be
wit nesses over mankind and t he Messenger (Muhammad ) be a wit ness over you.)
Allah st at ed t hat He has changed our Qiblah t o t he Qiblah of Ibrahim and chose it for us so t hat
He makes us t he best nat ion ever. Hence, we will be t he wit nesses over t he nat ions on t he Day
of Resurrect ion, for all of t hem will t hen agree concerning our virt ue. The word Wasat in t he
Ayah means t he best and t he most honored. Therefore, saying t hat (t he Prophet 's t ribe)
Quraysh is in t he Wasat regarding Arab t ribes and t heir areas, means t he best . Similarly, saying
t hat Allah's Messenger was in t he Wasat of his people, means he was from t he best subt ribe.
Also, ` Asr, t he prayer t hat is described as ` Wust a' (a variat ion of t he word Wasat ), means t he
best prayer, as t he aut hent ic collect ions of Ahadit h report ed. Since Allah made t his Ummah
(Muslim nat ion) t he Wasat , He has endowed her wit h t he most complet e legislat ion, t he best
Manhaj (way, met hod, et c.,) and t he clearest Madhhab (met hodology, mannerism, et c). Allah
said:
Moreover, Imam Ahmad report ed t hat Abu Sa` id narrat ed: Allah's Messenger said:
びゅ⇔トシ
∠ ヱ∠ る⇔ ョz ぺ⊥ ∇ユム⊥ ⇒∠レ∇ヤバ∠ ィ
∠ マ
∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
(Thus We have made you a Wasat nat ion.)
The Prophet said; (The Wasat means t he ` Adl (j ust ). You will be summoned t o t est ify t hat Nuh
has conveyed (his Message), and I will at t est t o your t est imony.)
It was also recorded by Al-Bukhari, At -Tirmidhi, An-Nasa'i and Ibn Maj ah.
Imam Ahmad also report ed t hat Abu Sa` id Khudri narrat ed: Allah's Messenger said:
ヴ∠ヤハ
∠ ¬∠ へ∠ギヰ∠ セ
⊥ ∇やヲ⊥ルヲ⊥ムわ∠ ャあ ゅ⇔トシ∠ ヱ∠ る⇔ ョz ぺ⊥ ∇ユム⊥ ⇒∠レ∇ヤバ∠ ィ
∠ マ
∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
びや⇔ギΒ͡ヰセ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ メ ⊥ ヲ⊥シゲz ャや ラ ∠ ヲ⊥ムΑ∠ ヱ∠ サ
͡ ゅzレャや
(The Prophet would come on t he Day of Resurrect ion wit h t wo or more people (his only
following!), and his people would also be summoned and asked, ` Has he (t heir Prophet )
conveyed (t he Message) t o you' They would say, ` No.' He would be asked, ` Have you conveyed
(t he Message) t o your people' He would say, ` Yes.' He would be asked, ` Who t est ifies for you'
He would say, ` Muhammad and his Ummah.' Muhammad and his Ummah would t hen be
summoned and asked, ` Has he conveyed (t he Message) t o his people' They would say, ` Yes.'
They would be asked, ` Who t old you t hat ' They would say, ` Our Prophet (Muhammad) came t o
us and t old us t hat t he Messengers have conveyed (t heir Messages). ')
びゅ⇔トシ
∠ ヱ∠ る⇔ ョz ぺ⊥ ∇ユム⊥ ⇒∠レ∇ヤバ∠ ィ
∠ マ
∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
(Thus We have made you a Wasat nat ion.)
He said, "(meaning) t he ` Adl,' (he t hen cont inued recit ing t he Ayah):
ヴ∠ヤハ
∠ ¬∠ へ∠ギヰ∠ セ
⊥ ∇やヲ⊥ルヲ⊥ムわ∠ ャあ ゅ⇔トシ∠ ヱ∠ る⇔ ョz ぺ⊥ ∇ユム⊥ ⇒∠レ∇ヤバ∠ ィ
∠ マ
∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
びや⇔ギΒ͡ヰセ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ メ ⊥ ヲ⊥シゲz ャや ラ ∠ ヲ⊥ムΑ∠ ヱ∠ サ
͡ ゅzレャや
(Thus We have made you, a j ust (and t he best ) nat ion, t hat you be wit nesses over mankind and
t he Messenger (Muhammad ) be a wit ness over you.)''
Furt hermore, Imam Ahmad report ed t hat Abul-Aswad narrat ed: I came t o Al-Madinah and found
t hat an epidemic had broken out t hat caused many fat alit ies. I sat next t o ` Umar bin Al-
Khat t ab once when a funeral procession st art ed and t he people praised t he dead person.
` Umar said, "Waj abat (it will be recorded as such), Waj abat !'' Then anot her funeral was
brought fort h and t he people crit icized t he dead person. Again, ` Umar said, "Waj abat .'' Abul-
Aswad asked, "What is Waj abat , O Leader of t he fait hful'' He said, "I said j ust like Allah's
Messenger had said:
ぶ
⊥ や ヮ⊥ ヤ∠カ
∠ ∇キぺ∠ ゲ∇Βガ
∠ よ͡ る∀ バ∠ よ∠ ∇ケぺ∠ ヮ⊥ ャ∠ ギ∠ ヰ͡ セ
∠ ユ∃ ヤ͡∇ジョ⊥ ゅ∠ヨΑぁ ぺ∠»
«る⇒⇒zレイ
∠ ∇ャや
ギ͡ ェ
͡ や∠ヲ∇ャや リ
͡ハ
∠ ヮ⊥ ∇ャほ∠∇ジル∠ ∇ユャ∠ zユを⊥ .
«る⇒⇒⇒⇒∠をゅ∠ヤを∠ ヱ∠ »
メ
∠ ゅ∠ホ :ラ
͡ ゅ∠レ∇をや∠ヱ ゅ∠レ∇ヤボ⊥ プ∠ :メ
∠ ゅ∠ホ
.
ギ͡ ェ
͡ や∠ヲ∇ャや リ
͡ハ
∠ ヮ⊥ ∇ャほ∠∇ジル∠ ∇ユャ∠ ユz を⊥ . «ラゅ∠レ∇をや∠ヱ»
(Any Muslim for whom four t est ify t hat he was right eous, t hen Allah will ent er him int o
Paradise.' We said, ` What about t hree' He said, ` And t hree.' We said, ` And t wo' He said, ` And
t wo.' We did not ask him about (t he t est imony) of one (believing) person.)''
リ∠ョ ユ∠ ヤ∠∇バレ∠ ャ͡ Ι
z ま͡ べ∠ヰ∇Βヤ∠ハ
∠ ろ ∠ レ⊥ミ ヴ͡わャzや る∠ ヤ∠∇らボ͡ ∇ャや ゅ∠レ∇ヤバ∠ ィ
∠ ゅ∠ョヱ∠ ぴ
∇ろル∠ ゅ∠ミ ラ͡まヱ∠ ヮ͡ ∇Βら∠ ボ͡ ハ
∠ ヴ∠ヤハ ∠ ょ
⊥ ヤ͡ボ∠ レ∠Α リzヨョ͡ メ ∠ ヲ⊥シゲz ャや ノ⊥ ら͡ わz Α∠
びヮ⊥ zヤャや ン∠ギ∠ワ リ ∠ Α͡グャzや ヴ∠ヤハ ∠ Ι z ま͡ り⇔ ゲ∠ Β͡らム∠ ャ∠
(And We made t he Qiblah (prayer direct ion t owards Jerusalem) which you used t o face, only t o
t est t hose who followed t he Messenger (Muhammad ) from t hose who would t urn on t heir heels
(i.e., disobey t he Messenger). Indeed it was great (heavy, difficult ) except for t hose whom
Allah guided.)
Allah st at es t hus: We have legislat ed for you, O Muhammad, facing Bayt Al-Maqdis at first and
t hen changed it t o t he Ka` bah so as t o find who will follow and obey you and t hus face
what ever you face.
びヮ͡ ∇Βら∠ ボ͡ ハ
∠ ヴ∠ヤハ
∠ ょ
⊥ ヤ͡ボ∠ レ∠Α リzヨョ͡ ぴ
(...from t hose who would t urn on t heir heels.) meaning, revert s from his religion. Allah t hen
said:
The Ayah indicat es t hat changing t he Qiblah from Bayt Al-Maqdis t o t he Ka` bah is heavy on t he
heart , except for whomever Allah has right ly guided t heir heart s, who believe in t he t rut h of
t he Messenger wit h cert aint y and t hat what ever he was sent wit h is t he t rut h wit hout doubt . It
is t hey who believe t hat Allah does what He wills, decides what He wills, commands His
servant s wit h what He wills, abrogat es any of His commands t hat He wills, and t hat He has t he
perfect wisdom and t he unequivocal proof in all t his. (The at t it ude of t he believers in t his
respect is) unlike t hose who have a disease in t heir heart s, t o whom whenever a mat t er occurs,
it causes doubt s, j ust as t his same mat t er adds fait h and cert aint y t o t he believers. Similarly,
Allah said:
∇ユム⊥ Αぁ ぺ∠ メ⊥ ヲボ⊥ Α∠ リzョ ∇ユヰ⊥ ∇レヨ͡ プ∠ ∀り∠ケヲ⊥シ ∇ろャ∠ゴ͡ ル⊥ぺ べ∠ョ や∠クま͡ヱ∠ ぴ
∇ユヰ⊥ ∇ゎキ∠ や∠ゴプ∠ ∇やヲ⊥レョ∠ や¬ リ ∠ Α͡グャzや ゅzョほ∠プ∠ ゅ⇔レ⇒∠ヨΑ͡ま ロ͡ グ͡ ⇒∠ワ ヮ⊥ ∇ゎキ∠ や∠コ
ユ͡ヰよ͡ ヲ⊥ヤホ⊥ ヴ͡プ リ ∠ Α͡グャzや ゅzョぺ∠ヱ∠ ラ∠ ヱ⊥ゲゼ ͡ ∇らわ∠ ∇ジΑ∠ ∇ユワ⊥ ヱ∠ ゅ⇔レ⇒∠ヨΑ͡ま
び∇ユヰ͡ ジ
͡ ∇ィケ͡ ヴ∠ャま͡ ゅ⇔ジ∇ィケ͡ ∇ユヰ⊥ ∇ゎキ∠ や∠ゴプ∠ ∀チ∠ゲョz
(And whenever t here comes down a Surah (chapt er from t he Qur'an), some of t hem (hypocrit es)
say: "Which of you has had his fait h increased by it '' As for t hose who believe, it has increased
t heir fait h, and t hey rej oice. But as for t hose in whose heart s is a disease (of doubt , disbelief
and hypocrisy), it will add doubt and disbelief t o t heir doubt and disbelief; and t hey die while
t hey are disbelievers.) (9:124, 125)
and:
Cert ainly, t hose who remained fait hful t o t he Messenger , obeyed him and faced what ever
Allah commanded t hem, wit hout doubt or hesit at ion, were t he leaders of t he Companions.
Some scholars st at ed t hat t he Early Migrant s (who migrat ed wit h t he Prophet from Makkah t o
Al-Madinah) and Ansar (t he resident s of Al-Madinah who gave aid and refuge t o bot h t he
Prophet and t he Migrant s) were t hose who offered prayers t owards t he t wo Qiblah (Bayt Al-
Maqdis and t hen t he Ka` bah). Al-Bukhari report ed in t he explanat ion of t he Ayah (2:143) t hat
Ibn ` Umar narrat ed: While t he people were performing t he Faj r (Dawn) prayer in t he Quba'
Mosque, a man came and said, "Qur'an was revealed t o t he Prophet and he was ordered t o face
t he Ka` bah. Therefore, face t he Ka` bah.'' They t hen faced t he Ka` bah. Muslim also recorded
it .
At -Tirmidhi added t hat t hey were performing Ruku` (bowing down in prayer), and t hen
changed t he direct ion (of t he Qiblah) t o t he Ka` bah while st ill bowing down. Muslim report ed
t his last narrat ion from Anas. These Hadit hs all indicat e t he perfect obedience t he Companions
had for Allah and His Messenger and t heir compliance wit h Allah's commandment s, may Allah
be pleased wit h t hem all.
Allah said:
It was also recorded by At -Tirmidhi from Ibn ` Abbas, and At -Tirmidhi graded it Sahih.
び∀ユΒ͡ェケz ∀フヱ⊥¬∠ゲ∠ャ サ
͡ ゅzレャゅ͡よ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Truly, Allah is full of kindness, t he Most Merciful t owards mankind.)''
Furt hermore, it is report ed in t he Sahih t hat Allah's Messenger saw a woman among t he
capt ives who was separat ed from her child. Whenever she found a boy (infant ) among t he
capt ives, she would hold him close t o her chest , as she was looking for her boy. When she
found her child, she embraced him and gave him her breast t o nurse. Allah's Messenger said:
び͡¬べ∠ヨジ
z ャや ヶ͡プ マ
∠ ヰ͡ ∇ィヱ∠ ょ
∠ ヤぁボ∠ ゎ∠ ン∠ゲル∠ ∇ギホ∠ ぴ
(Verily, We have seen t he t urning of your (Muhammad's) face t owards t he heaven), unt il,
びロ⊥ ゲ∠ ∇トセ
∠ ∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲぁャヲ∠ プ∠ ぴ
(t urn your faces (in prayer) in t hat direct ion.)
Allah said:
and:
リ∠ョ ユ∠ ヤ∠∇バレ∠ ャ͡ Ι
z ま͡ べ∠ヰ∇Βヤ∠ハ ∠ ろ
∠ レ⊥ミ ヴ͡わャzや る∠ ヤ∠∇らボ͡ ∇ャや ゅ∠レ∇ヤバ∠ ィ
∠ ゅ∠ョヱ∠ ぴ
びヮ͡ ∇Βら∠ ボ͡ ハ
∠ ヴ∠ヤハ
∠ ょ
⊥ ヤ͡ボ∠ レ∠Α リzヨョ͡ メ ∠ ヲ⊥シゲz ャや ノ⊥ ら͡ わz Α∠
(And We made t he Qiblah (prayer direct ion t owards Jerusalem) which you used t o face, only t o
t est t hose who followed t he Messenger (Muhammad ) from t hose who would t urn on t heir heels
(i.e., disobey t he Messenger).) (2:143)
びュ͡ や∠ゲエ
∠ ∇ャや ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ゲ∠ ∇トセ
∠ マ
∠ ヰ∠ ∇ィヱ∠ メ
あ ヲ∠ プ∠ ぴ
(...so t urn your face in t he direct ion of Al-Masj id Al-Haram (at Makkah).) means it s direct ion.''
Al-Hakim t hen comment ed t hat t he chain of t his narrat ion is aut hent ic and t hat t hey (i.e., Al-
Bukhari and Muslim) did not include it in t heir collect ions.
This ruling concerning t he Qiblah is also t he opinion of Abu Al-` Aliyah, Muj ahid, ` Ikrimah, Sa` id
bin Jubayr, Qat adah, Ar-Rabi` bin Anas and ot hers. Allah's St at ement :
びロ⊥ ゲ∠ ∇トセ
∠ ∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲぁャヲ∠ プ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョ ゑ
⊥ ∇Βェ
∠ ヱ∠ ぴ
(And wheresoever you people are, t urn your faces (in prayer) in t hat direct ion) is a command
from Allah t o face t he Ka` bah from wherever one is on t he eart h: t he east , west , nort h or
sout h. The except ion is of t he volunt ary prayer (Nafl) while one is t raveling, for one is allowed
t o offer it in any direct ion his body is facing, while his heart is int ending t he Ka` bah. Also,
when t he bat t le is raging, one is allowed t o offer prayer, however he is able. Also, included are
t hose who are not sure of t he direct ion and offer prayer in t he wrong direct ion, t hinking t hat it
is t he direct ion of t he Qiblah, because Allah does not burden a soul beyond what it can bear.
The Jews had Knowledge that the (Muslim) Qiblah would later be
changed
Allah st at ed t hat :
リ͡ョ ペ
ぁエ∠ ∇ャや ヮ⊥ zルぺ∠ ラ
∠ ヲ⊥ヨヤ∠∇バΒ∠ ャ∠ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや ラ
z ま͡ヱ∠ ぴ
び∇ユヰ͡ よあ ケz
(Cert ainly, t he people who were given t he Script ure (i.e., Jews and t he Christ ians) know well
t hat , t hat (your t urning t owards t he direct ion of t he Ka` bah at Makkah in prayers) is t he t rut h
from t heir Lord.)
This Ayah means: The Jews, who did not like t hat you change your Qiblah from Bayt Al-Maqdis,
already knew t hat Allah will command you (O Muhammad) t o face t he Ka` bah. The Jews read
in t heir Books t heir Prophet s' descript ion of Allah's Messenger and his Ummah, and t hat Allah
has endowed and honored him wit h t he complet e and honorable legislat ion. Yet , t he People of
t he Book deny t hese fact s because of t heir envy, disbelief and rebellion. This is why Allah
t hreat ened t hem when He said:
び∠ラヲ⊥ヤ∠ヨ∇バ∠Α ゅzヨハ
∠ モ
∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ zヤャや ゅ∠ョヱ∠ ぴ
(And Allah is not unaware of what t hey do.)
ゅzョ る∃ Α∠ や∠¬ あモム⊥ よ͡ ょ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ ∠ Α͡グャzや ろ ∠ ∇Βゎ∠ ぺ∠ ∇リゃ͡ ャ∠ヱ∠ ぴ
ユ⊥ヰツ ⊥ ∇バよ∠ ゅ∠ョヱ∠ ∇ユヰ⊥ わ∠ ヤ∠∇らホ͡ ノ∃ よ͡ ゅ∠わよ͡ ろ
∠ ルぺ∠ べ∠ョヱ∠ マ ∠ わ∠ ヤ∠∇らホ͡ ∇やヲ⊥バら͡ ゎ∠
ギ͡ ∇バよ∠ リあョ ユ⊥ワ¬∠ へ∠ヲ∇ワぺ∠ ろ ∠ ∇バら∠ ゎz や リ͡ ゃ͡ ャ∠ヱ∠ ヂ ∃ ∇バよ∠ る∠ ヤ∠∇らホ͡ ノ∃ よ͡ ゅ∠わよ͡
びリ∠ Β͡ヨヤ͡⇒zヌャや リ ∠ ヨ͡ ャz や∠クま͡ マ∠ ルz ま͡ ユ͡ ∇ヤバ͡ ∇ャや リ
∠ ョ͡ ポ ∠ ¬∠ べ∠ィ ゅ∠ョ
(145. And even if you were t o bring t o t he People of t he Script ure (Jews and Christ ians) all t he
Ayat (proofs, evidences, verses, lessons, signs, revelat ions, et c.), t hey would not follow your
Qiblah (prayer direct ion), nor are you going t o follow t heir Qiblah. And t hey will not follow
each ot her's Qiblah. Verily, if you follow t heir desires aft er t hat which you have received of
knowledge (from Allah), t hen indeed you will be one of t he wrongdoers.)
Allah's st at ement :
リ
∠ ョ͡ ポ
∠ ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リあョ ユ⊥ワ¬∠ へ∠ヲ∇ワぺ∠ ろ ∠ ∇バら∠ ゎz や リ͡ ゃ͡ ャ∠ヱ∠ ぴ
びリ
∠ Β͡ヨヤ͡⇒zヌャや リ
∠ ヨ͡ ャz や∠クま͡ マ
∠ ルz ま͡ ユ͡ ∇ヤバ͡ ∇ャや
(Verily, if you follow t heir desires aft er t hat which you have received of knowledge (from
Allah), t hen indeed you will be one of t he wrongdoers.)
ラ
∠ ヲ⊥プゲ͡ ∇バΑ∠ ゅ∠ヨミ∠ ヮ⊥ ル∠ ヲ⊥プゲ͡ ∇バΑ∠ ょ ∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ⇒∠レ∇Βゎ∠ へ リ∠ Α͡グャzやぴ
∇ユワ⊥ ヱ∠ ペzエ ∠ ∇ャや ラ
∠ ヲ⊥ヨわ⊥ ∇ムΒ∠ ャ∠ ∇ユヰ⊥ ∇レョあ ゅ⇔ボΑ͡ゲプ∠ ラ z ま͡ヱ∠ ∇ユワ⊥ ¬∠ べ∠レ∇よぺ∠
リ
∠ ョ͡ リ z ル∠ ヲ⊥ムゎ∠ Κ∠ プ∠ マ ∠ よあ ケz リ͡ョ ペ ぁエ ∠ ∇ャや - ∠ラヲ⊥ヨ∠ヤ∇バ∠Α
びリ ∠ Α͡ゲわ∠ ∇ヨヨ⊥ ∇ャや
(146. Those t o whom We gave t he Script ure (Jews and Christ ians) recognise him (Muhammad or
t he Ka` bah at Makkah) as t hey recognize t heir sons. But verily, a part y of t hem conceal t he
t rut h while t hey know it i.e., t he qualit ies of Muhammad which are writ t en in t he Tawrah
and t he Inj il ). (147. This is) t he t rut h from your Lord. So be you not one of t hose who doubt ).
The Jews know that the Prophet is True, but they hide the Truth
Allah st at es t hat t he scholars of t he People of t he Script ure know t he t rut h of what Allah's
Messenger was sent wit h, j ust as one of t hem knows his own child, which is a parable t hat t he
Arabs use t o describe what is very apparent . Similarly, in a Hadit h, Allah's Messenger said t o a
man who had a youngst er wit h him:
«や∠グワ∠ マ
∠ レ⊥ ∇よや»
:
(Is t his your son) He said, "Yes, O Messenger of Allah! I t est ify t o t his fact .'' Allah's Messenger
said:
«ヮ∇Βヤ∠ハ
∠ ヶ͡レ∇イ∠ゎ ゅ∠ャヱ∠ マ
∠ ∇Βヤ∠ハ
∠ ヶ͡レ∇イΑ∠ ゅ∠ャ ヮ⊥ zルま͡ ゅ∠ョぺ∠»
(Well, you would not t ransgress against him nor would he t ransgress against you.)
According t o Al-Qurt ubi, it was narrat ed t hat ` Umar said t o ` Abdullah bin Salam (an Israelit e
scholar who became a Muslim), "Do you recognize Muhammad as you recognize your own son''
He replied, "Yes, and even more. The Honest One descended from heaven on t he Honest One
on t he eart h wit h his (i.e., Muhammad's) descript ion and I recognized him, alt hough I do not
know anyt hing about his mot her's st ory.''
Allah st at es next t hat alt hough t hey had knowledge and cert aint y in t he Prophet , t hey st ill:
びペ
zエ∠ ∇ャや ラ
∠ ヲ⊥ヨわ⊥ ∇ムΒ∠ ャ∠ぴ
(conceal t he t rut h.)
The Ayah indicat es t hat t hey hide t he t rut h from t he people, about t he Prophet , t hat t hey find
in t heir Books,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α ∇ユワ⊥ ヱ∠ ぴ
(while t hey know it . ) Allah t hen st rengt hens t he resolve of His Prophet and t he believers and
affirms t hat what t he Prophet came wit h is t he t rut h wit hout doubt , saying:
びリ
∠ Α͡ゲわ∠ ∇ヨヨ⊥ ∇ャや リ
∠ ョ͡ リ
z ル∠ ヲ⊥ムゎ∠ Κ
∠ プ∠ マ
∠ よあ ケz リ͡ョ ペ
ぁエ
∠ ∇ャやぴ
((This is) t he t rut h from your Lord. So be you not one of t hose who doubt .)
リ
∠ ∇Αぺ∠ れ
͡ ゲ∠ ∇Βガ
∠ ∇ャや ∇やヲ⊥ボら͡ わ∠ ∇シゅ∠プ ゅ∠ヰΒあャ∠ヲョ⊥ ヲ∠ ワ⊥ る∀ ヰ∠ ∇ィヱ͡ モ y ム⊥ ャ͡ヱ∠ ぴ
あモミ⊥ ヴ∠ヤハ∠ ヮ∠ ヤzャや ラ z ま͡ ゅ⇔バΒ͡ヨィ ∠ ヮ⊥ zヤャや ユ⊥ ム⊥ よ͡ れ
͡ ∇ほΑ∠ ∇やヲ⊥ルヲ⊥ムゎ∠ ゅ∠ョ
び ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ ∠
(148. For every nat ion t here is a direct ion t o which t hey face (in t heir prayers). So hast en
t owards all t hat is good. Wheresoever you may be, Allah will bring you t oget her (on t he Day of
Resurrect ion). Truly, Allah is able t o do all t hings.)
びゅ∠ヰΒあャ∠ヲョ⊥ ヲ∠ ワ⊥ る∀ ヰ∠ ∇ィヱ͡ モ
y ム⊥ ャ͡ヱ∠ ぴ
(For every nat ion t here is a direct ion t o which t hey face (in t heir prayers))
"This t alks about followers of t he various religions. Hence, every nat ion and t ribe has it s own
Qiblah t hat t hey choose, while Allah's appoint ed Qiblah is what t he believers face.''
Abul-` Aliyah said, "The Jew has a direct ion t o which he faces (in t he prayer). The Christ ian has
a direct ion t o which he faces. Allah has guided you, O (Muslim) Ummah, t o a Qiblah which is
t he t rue Qiblah.'' This st at ement was also relat ed t o Muj ahid, ` At a' Ad-Dahhak, Ar-Rabi` bin
Anas, As-Suddi, and ot hers.
ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ゲ∠ ∇トセ ∠ マ ∠ ヰ∠ ∇ィヱ∠ メ あ ヲ∠ プ∠ ろ ∠ ∇ィゲ∠ カ ∠ ゑ⊥ ∇Βェ ∠ ∇リョ͡ ヱ∠ ぴ
ゅzヨハ ∠ モ ∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ zヤャや ゅ∠ョ∠ヱ マ ∠ よあ ケz リ͡ョ ペ ぁエ ∠ ∇ヤャ∠ ヮ⊥ ルz ま͡ヱ∠ ュ͡ や∠ゲエ∠ ∇ャや
ゲ∠ ∇トセ ∠ マ∠ ヰ∠ ∇ィヱ∠ メ あ ヲ∠ プ∠ ろ
∠ ∇ィゲ∠ カ ∠ ゑ ⊥ ∇Βェ ∠ ∇リョ͡ ヱ∠ - ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ
∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲぁャヲ∠ プ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョ ゑ ⊥ ∇Βェ∠ ヱ∠ ュ͡ や∠ゲエ ∠ ∇ャや ギ͡ イ ͡ ∇ジヨ∠ ∇ャや
リ∠ Α͡グャzや Ι z ま͡ ∀るイ zェ ⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ サ ͡ ゅzレヤ͡ャ ラ ∠ ヲ⊥ムΑ∠ Κ z ゃ∠ ャ͡ ロ⊥ ゲ∠ ∇トセ∠
ユz ゎ͡ Ι
x ヱ∠ ヴ͡ル∇ヲゼ ∠ ∇カや∠ヱ ∇ユワ⊥ ∇ヲゼ ∠ ∇ガゎ∠ Κ ∠ プ∠ ∇ユヰ⊥ ∇レョ͡ ∇やヲ⊥ヨヤ∠ニ ∠
びラ∠ ヱ⊥ギわ∠ ∇ヰゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ∠ ヴ͡わヨ∠ ∇バル͡
(149. And from wheresoever you st art fort h (for prayers), t urn your face in t he direct ion of Al-
Masj id Al-Haram (at Makkah), t hat is indeed t he t rut h from your Lord. And Allah is not unaware
of what you do.) (150. And from wheresoever you st art fort h (for prayers), t urn your face in t he
direct ion of Al-Masj id Al-Haram (at Makkah), and wheresoever you are, t urn your faces t owards
it (when you pray) so t hat men may have no argument against you except t hose of t hem t hat
are wrongdoers, so fear t hem not , but fear Me! And so t hat I may complet e My blessings on
you and t hat you may be guided.)
る⇔ ヤ∠∇らホ͡ マ
∠ レz Β∠ ャあヲ∠ レ⊥ ヤ∠プ∠ ͡¬べ∠ヨジ
z ャや ヶ͡プ マ
∠ ヰ͡ ∇ィヱ∠ ょ
∠ ヤぁボ∠ ゎ∠ ン∠ゲル∠ ∇ギホ∠ ぴ
びゅ∠ワゅ∠ッ∇ゲゎ∠
(Verily, We have seen t he t urning of your (Muhammad's) face t owards t he heaven. Surely, We
shall t urn you t o a Qiblah (prayer direct ion) t hat shall please you) (2:144), unt il:
リ͡ョ ペ
ぁエ∠ ∇ャや ヮ⊥ zルぺ∠ ラ
∠ ヲ⊥ヨヤ∠∇バΒ∠ ャ∠ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ ∠ Α͡グャzや ラ
z ま͡ヱ∠ ぴ
び∠ラヲ⊥ヤ∠ヨ∇バ∠Α ゅzヨハ
∠ モ ∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ ヤzャや ゅ∠ョヱ∠ ∇ユヰ͡ よあ ケz
(Cert ainly, t he people who were given t he Script ure (i.e., Jews and t he Christ ians) know well
t hat , t hat (your t urning t owards t he direct ion of t he Ka` bah at Makkah in prayers) is t he t rut h
from t heir Lord. And Allah is not unaware of what t hey do.) (2:144)
Allah ment ioned in t hese Ayat His fulfillment of t he Prophet 's wish and ordered him t o face t he
Qiblah t hat he liked and is pleased wit h. In t he second command, Allah said:
ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ゲ∠ ∇トセ ∠ マ ∠ ヰ∠ ∇ィヱ∠ メあ ヲ∠ プ∠ ろ
∠ ∇ィゲ∠ カ
∠ ゑ ⊥ ∇Βェ ∠ ∇リョ͡ ヱ∠ ぴ
ゅzヨハ
∠ モ ∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ zヤャや ゅ∠ョ∠ヱ マ∠ よあ ケz リ͡ョ ペぁエ ∠ ∇ヤャ∠ ヮ⊥ ルz ま͡ヱ∠ ュ͡ や∠ゲエ
∠ ∇ャや
び ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ
(And from wheresoever you st art fort h (for prayers), t urn your face in t he direct ion of Al-Masid
Al-Haram t hat is indeed t he t rut h from your Lord. And Allah is not unaware of what you do.)
Therefore, Allah st at es here t hat changing t he Qiblah is also t he t rut h from Him, t hus
upgrading t he subj ect more t han in t he first Ayah, in which Allah agreed t o what His Prophet
had wished for. Thus Allah st at es t hat t his is also t he t rut h from Him t hat He likes and is
pleased wit h. In t he t hird command, Allah refut es t he Jewish assert ion t hat t he Prophet faced
t heir Qiblah, as t hey knew in t heir Books t hat t he Prophet will lat er on be commanded t o face
t he Qiblah of Ibrahim, t he Ka` bah. The Arab disbelievers had no more argument concerning t he
Prophet 's Qiblah aft er Allah commanded t he Prophet t o face t he Qiblah of Ibrahim, which is
more respect ed and honored, rat her t han t he Qiblah of t he Jews. The Arabs used t o honor t he
Ka` bah and liked t he fact t hat t he Messenger was commanded t o face it .
び∀るイ
zェ⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ サ
͡ ゅzレヤ͡ャ ラ
∠ ヲ⊥ムΑ∠ Κ
z ゃ∠ ャ͡ぴ
(...so t hat men may have no argument against you)
Therefore, t he People of t he Book knew from t he descript ion of t he Muslim Ummah t hat t hey
would be ordered t o face t he Ka` bah. If t he Muslims did not fit t his descript ion, t he Jews
would have used t his fact against t he Muslims. If t he Muslims had remained on t he Qiblah of
Bayt Al-Maqdis, which was also t he Qiblah of t he Jews, t his fact could have been used as t he
basis of argument by t he Jews against ot her people.
Allah's St at ement :
Allah said:
びヴ͡ル∇ヲゼ
∠ ∇カや∠ヱ ∇ユワ⊥ ∇ヲゼ
∠ ∇ガゎ∠ Κ
∠ プ∠ ぴ
(. ..so fear t hem not , but fear Me!) meaning: ` Do not fear t he doubt s t hat t he unj ust , st ubborn
persons raise and fear Me Alone.' Indeed, Allah Alone deserves t o be feared.
Allah said:
び∇ユム⊥ ∇Βヤ∠ハ
∠ ヴ͡わヨ∠ ∇バル͡ ユz ゎ͡ Ι
x ヱ∠ ぴ
(...so t hat I may complet e My blessings on you.)
び∀るイ
zェ⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ サ
͡ ゅzレヤ͡ャ ラ
∠ ヲ⊥ムΑ∠ Κ
z ゃ∠ ャ͡ぴ
(...so t hat men may have no argument against you), meaning: I will perfect My bount y on you
by legislat ing for you t o face t he Ka` bah, so t hat t he (Islamic) Shari` ah (law) is complet e in
every respect . Allah said:
びラ
∠ ヱ⊥ギわ∠ ∇ヰゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ヱ∠ ぴ
(...t hat you may be guided.), meaning: ` To be direct ed and guided t o what t he nat ions have
been led ast ray from, We have guided you t o it and preferred you wit h it .' This is why t his
Ummah is t he best and most honored nat ion ever.
ゅ∠レわ͡ ⇒∠Αへ ∇ユム⊥ ∇Βヤ∠ハ
∠ ∇やヲ⊥ヤ∇わΑ∠ ∇ユム⊥ ∇レョあ Ι
⇔ ヲ⊥シケ∠ ∇ユム⊥ Β͡プ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ヨミ∠ ぴ
ゅzョ ユ⊥ムヨ⊥ ヤあ∠バΑ⊥ ∠ヱ る∠ ヨ∠ ∇ムエ ͡ ∇ャや∠ヱ ょ ∠ ⇒∠わム͡ ∇ャや ユ⊥ ム⊥ ヨ⊥ あヤバ∠ Α⊥ ヱ∠ ∇ユム⊥ Βあミゴ∠ Α⊥ ヱ∠
∇やヱ⊥ゲム⊥ ∇セや∠ヱ ∇ユミ⊥ ∇ゲミ⊥ ∇クぺ∠ ヴ͡ルヱ⊥ゲミ⊥ ∇クゅ∠プ - ラ ∠ ヲ⊥ヨヤ∠∇バゎ∠ ∇やヲ⊥ルヲ⊥ムゎ∠ ∇ユャ∠
びラ ͡ ヱ⊥ゲヘ⊥ ∇ムゎ∠ Ι ∠ ヱ∠ ヶ͡ャ
(151. Similarly (t o complet e My blessings on you), We have sent among you a Messenger
(Muhammad ) of your own, recit ing t o you Our verses (t he Qur'an) and purifying you, and
t eaching you t he Book (t he Qur'an) and t he Hikmah (i. e., Sunnah, Islamic laws and Fiqh
j urisprudence), and t eaching you t hat which you did not know.) (152. Therefore remember Me
(by praying, glorifying). I will remember you, and be grat eful t o Me (for My count less favors on
you) and never be ungrat eful t o Me.)
Ι
⇔ ヲ⊥シケ∠ ∇ユヰ͡ Β͡プ ゑ
∠ バ∠ よ∠ ∇クま͡ ∠リΒ͡レ͡ョぽ⊥ヨ∇ャや ヴ∠ヤハ ∠ ヮ⊥ zヤャや リ z ョ∠ ∇ギボ∠ ャ∠ぴ
び∇ユ͡ヰΒあミ∠ゴΑ⊥ ∠ヱ ヮ͡ わ͡ ⇒∠Αや∠¬ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヲ⊥ヤ∇わΑ∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ
(Indeed, Allah conferred a great favor on t he believers when He sent among t hem a Messenger
(Muhammad ) from among t hemselves, recit ing unt o t hem His verses (t he Qur'an), and purifying
t hem (from sins).) (3:164)
Allah also crit icized t hose who did not give t his bount y it s due considerat ion, when He said:
∇やヲぁヤェ
∠ ぺ∠ヱ∠ や⇔ゲ∇ヘミ⊥ ヮ͡ ヤzャや ろ
∠ ヨ∠ ∇バル͡ ∇やヲ⊥ャギz よ∠ リ
∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
び ケ͡ や∠ヲら∠ ∇ャや ケ∠ や∠キ ∇ユヰ⊥ ョ∠ ∇ヲホ∠
(Have you not seen t hose who have changed t he favors of Allah int o disbelief (by denying
Prophet Muhammad ) and his Message of Islam), and caused t heir people t o dwell in t he house
of dest ruct ion) (14:28)
Ibn ` Abbas comment ed, "Allah's favor means Muhammad.'' Therefore, Allah has commanded t he
believers t o affirm t his favor and t o appreciat e it by t hanking and remembering Him:
びラ
͡ ヱゲ⊥ ヘ⊥ ∇ムゎ∠ Ι
∠ ヱ∠ ヶ͡ャ ∇やヱ⊥ゲム⊥ ∇セや∠ヱ ∇ユミ⊥ ∇ゲミ⊥ ∇クぺ∠ ヴ͡ルヱ⊥ゲミ⊥ ∇クゅ∠プぴ
(Therefore, remember Me. I will remember you, and be grat eful t o Me, and never be ungrat eful
t o Me.)
び∇ユム⊥ ∇レョあ Ι
⇔ ヲ⊥シケ∠ ∇ユム⊥ Β͡プ ゅ∠レ∇ヤシ
∠ ∇ケぺ∠ べ∠ヨミ∠ ぴ
(Similarly (t o complet e My favor on you), We have sent among you a Messenger (Muhammad )
of your own,)
ヮ⊥ ゎ⊥ ∇ゲミ∠ ク∠ ヮ͡ ジ
͡ ∇ヘル∠ ヶ͡プ ヶ͡ル∠ゲ∠ミ∠ク ∇リョ∠ :ヴ∠ャゅ∠バゎ∠ ぶ ⊥ やメ ⊥ ヲ⊥ボΑ∠ »
ほ∃ヤ∠ョ∠ ヶ͡プ ヮ⊥ ゎ⊥ ∇ゲミ∠ ク∠ ほ∃ヤ∠ョ∠ ヶ͡プ ヶ͡ル∠ゲ∠ミ∠ク ∇リョ∠ ヱ∠ ヶ͡ジ∇ヘル∠ ヶ͡プ
«ヮ∇レョ͡ ゲ∃ ∇Βカ
∠
(Allah t he Exalt ed said, ` Whoever ment ions Me t o himself, t hen I will ment ion him t o Myself;
and whoever ment ions Me in a gat hering, I will ment ion him in a bet t er gat hering.)'
Imam Ahmad report ed t hat Anas narrat ed t hat Allah's Messenger said:
ヶ͡プ ヶ͡レゎ∠ ∇ゲミ∠ ク∠ ∇ラま͡ ∩∠ュキ∠ へ リ ∠ ∇よや ゅ∠Α :モ zィ∠ ヱ∠ ゴz ハ ∠ ぶ⊥ やメ ∠ ゅ∠ホ»
み∃ヤ∠ョ∠ ヶ͡プ ヶ͡レゎ∠ ∇ゲミ∠ ク∠ ∇ラま͡ ∩ヶ͡ジ∇ヘル∠ ヶ͡プ マ⊥ゎ∇ゲミ∠ ク∠ マ ∠ジ͡ ∇ヘル∠
ゲ∃ ∇Βカ∠ み∃ヤ∠ョ∠ ヶ͡プ :メ ∠ ゅ∠ホ ∇ヱぺ∠ る͡ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャや リ
∠ ョ͡ み∃ヤ∠ョ∠ ヶ͡プ マ ∠ ゎ⊥ ∇ゲミ∠ ク
∩ゅ⇔ハや∠ケク͡ マ ∠ ∇レョ͡ れ ⊥ ∇ヲル∠ キ∠ や⇔ゲ∇らセ ͡ ヶあレョ͡ れ ∠ ∇ヲル∠ キ∠ ∇ラま͡ヱ∠ ヮ⊥ ∇レョ͡
∇ラま∠ヱ ∩ゅ⇔ハゅ∠よ マ ∠ ∇レョ͡ れ
⊥ ∇ヲル∠ キ∠ ゅ⇔ハや∠ケク͡ ヶあレョ͡ れ ∠ ∇ヲル∠ キ∠ ∇ラま͡ヱ∠
«る∠ャヱ∠ ∇ゲワ∠ マ ∠ わ⊥ ∇Βゎ∠ ぺ∠ ヶ͡ゼ∇ヨゎ∠ ヶ͡レわ∠ ∇Βゎ∠ ぺ∠
(Allah t he Exalt ed said, ` O son of Adam! If you ment ion Me t o yourself, I will ment ion you t o
Myself. If you ment ion Me in a gat hering, I will ment ion you in a gat hering of t he angels (or said
in a bet t er gat hering). If you draw closer t o Me by a hand span, I will draw closer t o you by
forearm's lengt h. If you draw closer t o Me by a forearm's lengt h, I will draw closer t o you by an
arm's lengt h. And if you come t o Me walking, I will come t o you running).
びラ
͡ ヱ⊥ゲヘ⊥ ∇ムゎ∠ Ι
∠ ヱ∠ ヶ͡ャ ∇やヱ⊥ゲム⊥ ∇セや∠ヱぴ
(...and be grat eful t o Me (for My count less favors on you) and never be ungrat eful t o Me.)
In t his Ayah, Allah commands t hat He be t hanked and appreciat ed, and promises even more
rewards for t hanking Him. Allah said in anot her Ayah:
Abu Raj a' Al-` Ut aridi said: ` Imran bin Husayn came by us once wearing a nice silken garment
t hat we never saw him wear before or aft erwards. He said, "Allah's Messenger said:
ン∠ゲΑ∠ ∇ラぺ∠ ぁょエ
͡ Α⊥ ぶ
∠ やラ
z み͡プ∠ る⇔ ヨ∠ ∇バル͡ ヮ͡ ∇Βヤ∠ハ
∠ ぶ
⊥ や ユ∠ バ∠ ∇ルぺ∠ ∇リョ∠ »
«ヮ͡ボ∇ヤカ ∠ ヴ∠ヤハ∠ ヮ͡ わ͡ ヨ∠ ∇バル͡ ゲ∠ を∠ ぺ∠
:
«ロ͡ギ∇らハ
∠ ヴ∠ヤハ
∠»
(Those whom Allah has favored wit h a bount y, t hen Allah likes t o see t he effect of His bount y
on His creat ion), or he said, "on His servant '' - according t o Ruh (one of t he narrat ors of t he
Hadit h).
り͡ ヲ∠ヤダ
z ャや∠ヱ ゲ͡ ∇らダ z ャゅ͡よ ∇やヲ⊥レΒ͡バわ∠ ∇シや ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
ヴ͡プ モ ⊥ わ∠ ∇ボΑ⊥ リ∠ヨャ͡ ∇やヲ⊥ャヲ⊥ボゎ∠ Ι
∠ ヱ∠ - リ ∠ Α͡ゲら͡ ⇒zダャや ノ∠ ョ∠ ヮ∠ ヤzャや ラ z ま͡
びラ ∠ ヱ⊥ゲバ⊥ ∇ゼゎ∠ Ι z リ͡ムャ∠ヱ∠ ∀¬ゅ∠Β∇ェ∠ぺ ∇モよ∠ ∀れや∠ヲ∇ョぺ∠ ヮ͡ ヤzャや モ ͡ Βら∠シ
(153. O you who believe! Seek help in pat ience and As-Salah (t he prayer). Truly, Allah is wit h
As-Sabirin (t he pat ient ).) (154. And say not of t hose who are killed in t he way of Allah, "They
are dead.'' Nay, t hey are living, but you perceive (it ) not .)
ラ
∠ ゅ∠ミ ゅzャま ¬⇔ ゅ∠ツホ∠ ヮ⊥ ャ∠ ぶ⊥ や ヶ͡ツ∇ボ∠Α ゅ∠ャ リ ͡ ョ͡ ∇ぽヨ⊥ ∇ヤャ͡ ゅ⇔ら∠イ∠ハ»
ヮ⊥ ャ∠ や⇔ゲ∇Βカ
∠ ラ∠ ゅ∠ミ ゲ∠ ム∠ ゼ
∠ プ∠ ¬⊥ やzゲシ∠ ヮ⊥ ∇わよ∠ ゅ∠タぺ∠ ∇ラま͡ :ヮ⊥ ャ∠ や⇔ゲ∇Βカ ∠
«ヮ∠ャ や⇔ゲ∇Βカ
∠ ラ ∠ ゅ∠ミ ゲ∠ ら∠ ダ
∠ プ∠ ¬⊥ やzゲッ ∠ ヮ⊥ ∇わよ∠ ゅ∠タぺ∠ ∇ラまヱ
(Amazing is t he believer, for what ever Allah decrees for him, it is bet t er for him! If he is t est ed
wit h a bount y, he is grat eful for it and t his is bet t er for him; and if he is afflict ed wit h a
hardship, he is pat ient wit h it and t his is bet t er for him.)
Allah has st at ed t hat t he best t ools t o help ease t he effect s of t he afflict ions are pat ience and
prayer. Earlier we ment ioned Allah's st at ement :
Ι
z ま͡ ∀りゲ∠ Β͡らム∠ ャ∠ ゅ∠ヰルz ま͡ヱ∠ り͡ ヲ∠ヤダ
z ャや∠ヱ ゲ͡ ∇らダ
z ャゅ͡よ ∇やヲ⊥レΒ͡バわ∠ ∇シや∠ヱぴ
びリ
∠ Β͡バゼ
͡ ⇒∠ガ∇ャや ヴ∠ヤハ ∠
(And seek help in pat ience and As-Salah (t he prayer) and t ruly, it is ext remely heavy and hard
except for Al-Khashi` in i.e., t he t rue believers in Allah ) (2:45)
There are several t ypes of Sabr pat ience: one for avoiding t he prohibit ions and sins, one for
act s of worship and obedience. The second t ype carries more rewards t han t he first t ype.
There is a t hird t ype of pat ience required in t he face of t he afflict ions and hardships, which is
mandat ory, like repent ance.
` Abdur-Rahman bin Zayd bin Aslam said, "Sabr has t wo part s: pat ience for t he sake of Allah
concerning what He is pleased wit h (i.e., act s of worship and obedience), even if it is hard on
t he heart and t he body, and pat ience when avoiding what He dislikes, even if it is desired.
Those who acquire t hese qualit ies will be among t he pat ient persons whom Allah shall greet
(when t hey meet Him in t he Hereaft er; refer t o Surat Al-Ahzab 33:44), Allah willing.''
Imam Ahmad report ed t hat ` Abdur-Rahman bin Ka` b bin Malik narrat ed from his fat her t hat
Allah's Messenger said:
ヴzわェ
∠ る͡ レz イ
∠ ∇ャや ゲ͡ イ
∠セ∠ ヶ͡プ ペ ⊥ ヤ∠∇バゎ∠ ∀ゲ͡もゅ∠デ リ͡ ョ͡ ∇ぽヨ⊥ ∇ャや る⊥ ヨ∠ ジ
∠ ル∠ »
«ヮ⊥ん∠バ∇ら∠Α ュ∠ ∇ヲΑ∠ ロ͡ ギ∠ジィ
∠ ヴ∠ャま͡ ぶ ⊥ や ヮ⊥ バ∠ ィ ͡ ∇ゲΑ∠
(The believer's soul is a bird t hat feeds on t he t rees of Paradise unt il Allah sends it back t o it s
body when t he person is resurrect ed.)
This Hadit h includes all t he believers in it s general meaning. Thus, t he fact t hat t he Qur'an
ment ions t he mart yrs in part icular in t he above Ayah serves t o honor, glorify and favor t hem
(alt hough t he ot her believers share t he rewards t hey enj oy).
ゾ
∃ ∇ボル∠ ヱ∠ ネ͡ ヲ⊥イ∇ャや∠ヱ ∇フヲ∠ガ∇ャや リ ∠ ョあ ¬∃ ∇ヶゼ
∠ よ͡ ユ⊥ムルz ∠ヲヤ⊥∇らレ∠ ャ∠ヱ∠ ぴ
リ
∠ Α͡ゲら͡ ⇒zダャや ゲ͡ ゼ
あ よ∠ ヱ∠ れ
͡ ゲ∠ ヨ∠ んz ャや∠ヱ ザ
͡ ヘ⊥ ルxΙや∠ヱ メ͡ や∠ヲョ∠ Ι
xやリ ∠ ョあ
べ⇒zルま͡ヱ∠ ヮ͡ ヤzャ͡ ゅzル͡ま ∇やヲ⊥ャゅ∠ホ ∀るら∠ Β͡ダョぁ ユ⊥ヰ∇わら∠ ⇒∠タぺ∠ へ∠クま͡ リ ∠ Α͡グャzや -
∇ユヰ͡ ∇よケz リョあ れ ∀ ヲ∠ ヤ∠タ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺ - ラ ∠ ヲバ͡ィケ∠ ヮ͡ ∇Βャ∠ま͡
びラ ∠ ヱ⊥ギわ∠ ∇ヰヨ⊥ ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺヱ∠ る∀ ヨ∠ ∇ェケ∠ ヱ∠
(155. And cert ainly, We shall t est you wit h somet hing of fear, hunger, loss of wealt h, lives and
fruit s, but give glad t idings t o As-Sabirin (t he pat ient ).) (156. Who, when afflict ed wit h
calamit y, say: "Truly, t o Allah we belong and t ruly, t o Him we shall ret urn.'') (157. They are
t hose on whom are t he Salawat (i.e., who are blessed and will be forgiven) from t heir Lord,
and (t hey are t hose who) receive His mercy, and it is t hey who are t he guided ones.)
The Believer is Patient with the Affliction and thus gains a Reward
Allah informs us t hat He t est s and t ries His servant s, j ust as He said in anot her Ayah:
∇ユム⊥ レ͡ョ リ
∠ Α͡ギヰ͡ ⇒∠イヨ⊥ ∇ャや ユ∠ ヤ∠∇バル∠ ヴzわェ ∠ ∇ユム⊥ ルz ヲ∠ ヤ⊥∇らレ∠ ャ∠ヱ∠ ぴ
び ∇ユミ⊥ ゲ∠ ⇒∠ら∇カぺ∠ ヲ∠ ヤ⊥∇らル∠ ヱ∠ リ
∠ Α͡ゲら͡ ⇒zダャや∠ヱ
(And surely, We shall t ry you t ill We t est t hose who st rive hard (for t he cause of Allah) and As-
Sabirin (t he pat ient ), and We shall t est your fact s (i.e., t he one who is a liar, and t he one who
is t rut hful).) (47:31)
Hence, He t est s t hem wit h t he bount y somet imes and somet imes wit h t he afflict ions of fear
and hunger. Allah said in anot her Ayah:
びフ
͡ ∇ヲガ
∠ ∇ャや∠ヱ ネ
͡ ヲ⊥イ∇ャや サ
∠ ゅ∠らャ͡ ヮ⊥ zヤャや ゅ∠ヰホ∠ や∠クほ∠プ∠ ぴ
(So Allah made it t ast e ext reme of hunger (famine) and fear.) (16:112)
The fright ened and t he hungry persons show t he effect s of t he afflict ion out wardly and t his is
why Allah has used here t he word ` Libas' (cover or clot hes) of fear and hunger. In t he Ayat
above, Allah used t he words:
びネ
͡ ヲ⊥イ∇ャや∠ヱ ∇フヲ∠ガ∇ャや リ
∠ ョあ ¬∃ ∇ヶゼ
∠ よ͡ ぴ
(wit h somet hing of fear, hunger,) meaning, a lit t le of each. Then (Allah said),
びメ
͡ や∠ヲョ∠ Ι
xやリ
∠ ョあ ゾ
∃ ∇ボル∠ ヱ∠ ぴ
(loss of wealt h,) meaning, some of t he wealt h will be dest royed,
びザ
͡ ヘ⊥ ルxΙや∠ヱぴ
(lives) meaning, losing friends, relat ives and loved ones t o deat h,
びれ
͡ ゲ∠ ヨ∠ んz ャや∠ヱぴ
(and fruit s,) meaning, t he gardens and t he farms will not produce t he usual or expect ed
amount s. This is why Allah said next :
びリ
∠ Α͡ゲら͡ ⇒zダャや ゲ͡ ゼ
あ よ∠ ヱ∠ ぴ
(but give glad t idings t o As-Sabirin (t he pat ient ).)
ヮ͡ ∇Βャ∠ま͡ べ⇒zルま͡ヱ∠ ヮ͡ ヤzャ͡ ゅzル͡ま ∇やヲ⊥ャゅ∠ホ ∀るら∠ Β͡ダョぁ ユ⊥ヰ∇わら∠ ⇒∠タぺ∠ へ∠クま͡ リ
∠ Α͡グャzやぴ
びラ ∠ ヲバ͡ィケ∠
(Who, when afflict ed wit h calamit y, say: "Truly, t o Allah we belong and t ruly, t o Him we shall
ret urn.'') meaning, t hose who recit e t his st at ement t o comfort t hemselves in t he face of t heir
loss, know t hat t hey belong t o Allah and t hat He does what He wills wit h His servant s. They
also know t hat not hing and no deed, even if it was t he weight of an at om, will be lost wit h
Allah on t he Day of Resurrect ion. These fact s t hus compel t hem t o admit t hat t hey are Allah's
servant s and t hat t heir ret urn will be t o Him in t he Hereaft er.
びラ
∠ ヱ⊥ギわ∠ ∇ヰヨ⊥ ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺヱ∠ ぴ
(and it is t hey who are t he guided ones) are t he height s.''
The height s means more rewards, and t hese people will be awarded t heir rewards and more.
びラ
∠ ヲバ͡ィケ∠ ヮ͡ ∇Βャ∠ま͡ べ⇒zルま͡ヱ∠ ヮ͡ ヤzャ͡ ゅzル͡まぴ
("Truly, t o Allah we belong and t ruly, t o Him we shall ret urn.'') when afflict ions st rike. For
inst ance, Imam Ahmad report ed t hat Umm Salamah narrat ed: Once, Abu Salamah came back
aft er he was wit h Allah's Messenger and said: I heard Allah's Messenger recit e a st at ement t hat
made me delight ed. He said:
ノ⊥ ィ
͡ ∇ゲわ∠ ∇ジΒ∠ プ∠ ∀るら∠ Β͡ダョ⊥ リ ∠ Β͡ヨヤ͡∇ジヨ⊥ ∇ャや リ∠ ョ͡ や⇔ギェ
∠ ぺ∠ ょ ⊥ Β͡ダΑ⊥ ゅ∠ャ»
ヶ͡わら∠ Β͡ダョ⊥ ヶ͡プ ヶ͡ル∇ゲィ ⊥ ∇ぺ ユz ヰ⊥ ヤzャや :メ
⊥ ヲ⊥ボΑ zユを⊥ ヮ͡ わ͡ ら∠ Β͡ダョ⊥ ギ∠ ∇レハ
͡
«ヮ͡よ マ ∠ ャ͡ク モ
∠ バ∠ プ∠ ゅzャま͡ ∩ゅ∠ヰ∇レョ͡ や⇔ゲ∇Βカ
∠ ヶ͡ャ ∇ブヤ͡∇カぺ∠ヱ
(No Muslim is st ruck wit h an afflict ion and t hen says Ist irj a` when t he afflict ion st rikes, and
t hen says: ` O Allah! Reward me for my loss and give me what is bet t er t han it ,' but Allah will
do j ust t hat .) Umm Salamah said: So I memorized t hese words. When Abu Salamah died I said
Ist irj a` and said: "O Allah! Compensat e me for my loss and give me what is bet t er t han it .'' I
t hen t hought about it and said, "Who is bet t er t han Abu Salamah'' When my ` Iddah (t he period
of t ime before t he widow or divorced woman can remarry) finished, Allah's Messenger asked for
permission t o see me while I was dyeing a skin t hat I had. I washed my hands, gave him
permission t o ent er and handed him a pillow, and he sat on it . He t hen asked me for marriage
and when he finished his speech, I said, "O Messenger of Allah! It is not because I do not want
you, but I am very j ealous and I fear t hat you might experience some wrong mannerism from
me for which Allah would punish me. I am old and have children.'' He said:
ゴz ハ ∠ ぶ ⊥ や ゅ∠ヰら⊥ ͡ワ∇グΑ⊥ フ
∠ ∇ヲジ
∠ プ∠ り͡ ゲ∠ ∇Βピ∠ ∇ャや リ
∠ ョ͡ れ ͡ ∇ゲミ∠ ク∠ ゅ∠ョ ゅzョぺ»
∇ギボ∠ プ∠ リあジあ ャや リ ∠ ョ͡ れ ͡ ∇ゲミ∠ ク∠ ゅ∠ョ ゅzョぺ∠ヱ∠ ∩͡マ∇レハ ∠ モ zィ ∠ ヱ∠
リ
∠ ョ͡ れ ͡ ∇ゲミ∠ ク∠ ゅ∠ョ ゅzョぺ∠ヱ∠ ∩͡マよ∠ ゅ∠タぺ∠ ヵ͡グャzや モ ⊥ ∇んョ͡ ヶ͡レよ∠ ゅ∠タぺ∠
«ヶ͡ャゅ∠Βハ ͡ マ ͡ ャ⊥ゅ∠Βハ
͡ ゅ∠ヨルz ͡み∠プ メ
͡ ゅ∠Βバ͡ ∇ャや
(As for t he j ealousy t hat you ment ioned, Allah t he Exalt ed will remove it from you. As for your
being old as you ment ioned, I have suffered what you have suffered. And for your having
children, t hey are my children t oo.) She said, "I have surrendered t o Allah's Messenger.'' Allah's
Messenger married her and Umm Salamah said lat er, "Allah compensat ed me wit h who is bet t er
t han Abu Salamah: Allah's Messenger .'' Muslim report ed a short er version of t his Hadit h.
ア
zェ ∠ ∇リヨ∠ プ∠ ヮ͡ ヤzャや ゲ͡ も͡ べ∠バセ∠ リ͡ョ り∠ ヱ∠ ∇ゲヨ∠ ∇ャや∠ヱ ゅ∠ヘダ z ャや ラ z ま͡ぴ
ゅ∠ヨヰ͡ よ͡ フ
∠ ヲz ト
z Α∠ ラ∠ぺ ヮ͡ ∇Βヤ∠ハ
∠ ゥ∠ ゅ∠レィ⊥ Κ∠ プ∠ ゲ∠ ヨ∠ わ∠ ∇ハや ヱ͡ ぺ∠ ろ
∠ ∇Βら∠ ∇ャや
び ∀ユΒ͡ヤ∠ハ ∀ゲ͡ミゅ∠セ ヮ∠ ヤzャや ラ
z み͡プ∠ や⇔ゲ∇Βカ
∠ ネ ∠ ヲz ト
∠ ゎ∠ リ∠ョヱ∠
(158. Verily, As-Safa and Al-Marwah are of t he symbols of Allah. So it is not a sin on him who
performs Haj j or ` Umrah (pilgrimage) of t he House t o perform Tawaf bet ween t hem. And
whoever does good volunt arily, t hen verily, Allah is All-Recognizer, All-Knower).
ア
zェ
∠ ∇リヨ∠ プ∠ ヮ͡ ヤzャや ゲ͡ も͡ べ∠バセ∠ リ͡ョ り∠ ヱ∠ ∇ゲヨ∠ ∇ャや∠ヱ ゅ∠ヘダ z ャや ラ z ま͡ぴ
びゅ∠ヨ͡ヰ͡よ フ
∠ ヲz ト
z Α∠ ラ∠ぺ ヮ͡ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ∠ プ∠ ゲ∠ ヨ∠ わ∠ ∇ハや ヱ͡ ぺ∠ ろ
∠ ∇Βら∠ ∇ャや
(Verily, As-Safa and Al-Marwah (t wo mount ains in Makkah) are of t he symbols of Allah. So it is
not a sin on him who performs Haj j or ` Umrah (pilgrimage) of t he House (t he Ka` bah at
Makkah) t o perform t he going (Tawaf) bet ween t hem (As-Safa and Al-Marwah).) "By Allah! It is
not a sin if someone did not perform Tawaf around t hem.'' ` A'ishah said, "Worst is t hat which
you said, O my nephew! If t his is t he meaning of it , it should have read, ` It is not a sin if one
did not perform Tawaf around t hem.' Rat her, t he Ayah was revealed regarding t he Ansar, who
before Islam, used t o assume Ihlal (or Ihram for Haj j ) in t he area of Mushallal for t heir idol
Manat t hat t hey used t o worship. Those who assumed Ihlal for Manat , used t o hesit at e t o
perform Tawaf (going) bet ween Mount s As-Safa and Al-Marwah. So t hey (during t he Islamic era)
asked Allah's Messenger about it , saying, ` O Messenger of Allah! During t he t ime of Jahiliyyah,
we used t o hesit at e t o perform Tawaf bet ween As-Safa and Al-Marwah.' Allah t hen revealed:
ア
zェ
∠ ∇リヨ∠ プ∠ ヮ͡ ヤzャや ゲ͡ も͡ べ∠バセ∠ リ͡ョ り∠ ヱ∠ ∇ゲヨ∠ ∇ャや∠ヱ ゅ∠ヘダ z ャや ラ z ま͡ぴ
びゅ∠ヨ͡ヰ͡よ フ
∠ ヲz ト
z Α∠ ラ∠ぺ ヮ͡ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ∠ プ∠ ゲ∠ ヨ∠ わ∠ ∇ハや ヱ͡ ぺ∠ ろ
∠ ∇Βら∠ ∇ャや
(Verily, As-Safa and Al-Marwah are of t he symbols of Allah. So it is not a sin on him who
performs Haj j or ` Umrah of t he House t o perform t he going (Tawaf) bet ween t hem.)'' ` A'ishah
t hen said, " Allah's Messenger has made it t he Sunnah t o perform Tawaf bet ween t hem (As-Safa
and Al-Marwah), and t hus, no one should abandon performing Tawaf bet ween t hem.'' This
Hadit h is report ed in t he Sahihayn.
In anot her narrat ion, Imam Az-Zuhri report ed t hat ` Urwah said: Lat er on I (` Urwah) t old Abu
Bakr bin ` Abdur-Rahman bin Al-Harit h bin Hisham (of ` A'ishah's st at ement ) and he said, "I have
not heard of such informat ion. However, I heard learned men saying t hat all t he people, except
t hose whom ` A'ishah ment ioned, said, ` Our Tawaf bet ween t hese t wo hills is a pract ice of
Jahiliyyah. ' Some ot hers among t he Ansar said, ` We were commanded t o perform Tawaf of t he
Ka` bah, but not bet ween As-Safa and Al-Marwah.' So Allah revealed:
Ash-Sha` bi said, "Isaf (an idol) was on As-Safa while Na'ilah (an idol) was on Al-Marwah, and
t hey used t o t ouch (or kiss) t hem. Aft er Islam came, t hey were hesit ant about performing
Tawaf bet ween t hem. Thereaft er, t he Ayah (2:158 above) was revealed.''
Imam Ahmad report ed t hat Habibah bint Abu Taj rah said, "I saw Allah's Messenger performing
Tawaf bet ween As-Safa and Al-Marwah, while t he people were in front of him and he was
behind t hem walking in Sa` i. I saw his garment t wist ed around his knees because of t he fast
walking in Sa` i (he was performing) and he was recit ing:
.«ヶ∇バジ
z ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ょ
∠ わ∠ ミ∠ ぶ
∠ やラ
z み͡プ∠ や∇ヲバ∠ ∇シや»
(Perform Sa` i, for Allah has prescribed Sa` i on you.)'''
This Hadit h was used as a proof for t he fact t hat Sa` i is a Rukn of Haj j . It was also said t hat
Sa` i is Waj ib, and not a Rukn of Haj j and t hat if one does not perform it by mist ake or by
int ent ion, he could expiat e t he short coming wit h Damm. Allah has st at ed t hat Tawaf bet ween
As-Safa and Al-Marwah is among t he symbols of Allah, meaning, among t he act s t hat Allah
legislat ed during t he Haj j for Prophet Ibrahim.
Earlier we ment ioned t he Hadit h by Ibn ` Abbas t hat t he origin of Tawaf comes from t he Tawaf
of Haj ar (Prophet Ibrahim's wife), bet ween As-Safa and Al-Marwah seeking wat er for her son
(Isma` il) Ibrahim had left t hem in Makkah, where t here was no habit at ion for her. When Haj ar
feared t hat her son would die, she st ood up and begged Allah for His help and kept going back
and fort h in t hat blessed area bet ween As-Safa and Al-Marwah. She was humble, fearful,
fright ened and meek before Allah. Allah answered her prayers, relieved her of her loneliness,
ended her dilemma and made t he well of Zamzam bring fort h it s wat er for her, which is:
«ユ∇ボシ
⊥ ¬⊥ ゅ∠ヘセ
͡ ヱ∠ ∩∃ユ∇バデ
⊥ ュ⊥ ゅ∠バデ
∠»
(A t ast y (or nut rit ional) food and a remedy for t he illness.)
Therefore, whoever performs Sa` i bet ween As-Safa and Al-Marwah should remember his
meekness, humbleness and need for Allah t o guide his heart , lead his affairs t o success and
forgive his sins. He should also want Allah t o eliminat e his short comings and errors and t o guide
him t o t he st raight pat h. He should ask Allah t o keep him firm on t his pat h unt il he meet s
deat h, and t o change his sit uat ion from t hat of sin and errors t o t hat of perfect ion and being
forgiven, --- t he same providence which was provided t o Haj ar.
びや⇔ゲ∇Βカ
∠ ネ
∠ ヲz ト
∠ ゎ∠ リ∠ョヱ∠ ぴ
(And whoever does good volunt arily.)
It was said t hat t he Ayah describes performing Tawaf more t han seven t imes, it was also said
t hat it refers t o volunt ary ` Umrah or Haj j . It was also said t hat it means volunt eering t o do
good works in general, as Ar-Razi has st at ed. The t hird opinion was at t ribut ed t o Al-Hasan Al-
Basri. Allah knows best .
Allah st at es:
る⇔ レ∠ ジ
∠ェ
∠ マ
⊥ ゎ∠ ラ͡まヱ∠ り∃ ケz ク∠ メ
∠ ゅ∠ボ∇んョ͡ ユ⊥ ヤ͡∇ヌΑ∠ Ι
∠ ヮ∠ ヤzャや ラ z ま͡ぴ
び ゅ⇔ヨΒ͡ヌハ
∠ や⇔ゲ∇ィぺ∠ ヮ⊥ ∇ルギ⊥ zャ リ͡ョ れ͡ ∇ぽΑ⊥ ヱ∠ ゅ∠ヰ∇ヘバ͡ ⇒∠ツΑ⊥
(Surely, Allah wrongs not even of t he weight of an at om, but if t here is any good (done), He
doubles it , and gives from Him a great reward.) (4:40)
ン∠ギヰ⊥ ∇ャや∠ヱ ろ ͡ ⇒∠レΒあ ら∠ ∇ャや リ∠ ョ͡ ゅ∠レ∇ャ∠ゴル∠ぺ べ∠ョ ラ∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ リ ∠ Α͡グャzや ラ z ま͡ぴ
ユ⊥ ヰ⊥ レ⊥ バ∠ ∇ヤΑ∠ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺ ゆ ͡ ゅ∠わム͡ ∇ャや ヶ͡プ サ ͡ ゅzレヤ͡ャ ヮ⊥ ⇒zレΒz よ∠ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ
∇やヲ⊥エヤ∠∇タぺ∠ヱ∠ ∇やヲ⊥よゅ∠ゎ リ ∠ Α͡グャzや Ιz ま͡ - ラ∠ ヲ⊥レバ͡ ⇒zヤャや ユ⊥ ヰ⊥ レ⊥ バ∠ ∇ヤΑ∠ ヱ∠ ヮ⊥ zヤャや
ユ⊥ Β͡ェゲz ャや ゆ ⊥ やzヲわz ャや ゅ∠ルぺ∠ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠ ゆ⊥ ヲ⊥ゎぺ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ∇やヲ⊥レΒz よ∠ ヱ∠
マ
∠ ゃ͡ ⇒∠ャヱぺ⊥ ∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ゎゅ∠ョヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ラ͡ま -
- リ ∠ Β͡バヨ∠ ∇ィぺ∠ サ ͡ ゅzレャや∠ヱ る͡ ム∠ ゃ͡ ⇒ヤ∠ヨ∇ャや∠ヱ ヮ͡ ヤzャや る⊥ レ∠ ∇バャ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠
∇ユワ⊥ Ι ∠ ヱ∠ ゆ ⊥ や∠グバ∠ ∇ャや ユ⊥ ヰ⊥ ∇レハ ∠ ブ ⊥ zヘガ∠ Α⊥ Ι∠ ゅ∠ヰΒ͡プ リ ∠ Α͡ギヤ͡⇒∠カ
びラ ∠ ヱ⊥ゲヌ ∠ レ⊥Α
(159. Verily, t hose who conceal t he clear proofs, evidences and t he guidance, which We have
sent down, aft er We have made it clear for t he People in t he Book, t hey are t he ones cursed by
Allah and cursed by t he cursers.) (160. Except t hose who repent and do right eous deeds, and
openly declare (t he t rut h which t hey concealed). These, I will accept t heir repent ance. And I
am t he One Who accept s repent ance, t he Most Merciful.) (161. Verily, t hose who disbelieve,
and die while t hey are disbelievers, it is t hey on whom is t he curse of Allah and of t he angels
and of mankind, combined.) (162. They will abide t herein (under t he curse in Hell), t heir
punishment will neit her be light ened nor will t hey be reprieved).
It is also recorded by Al-Bukhari t hat Abu Hurayrah said, "If it was not for an Ayah in Allah's
Book, I would not have narrat ed a Hadit h for anyone:
びン∠ギヰ⊥ ∇ャや∠ヱ ろ
͡ ⇒∠レΒあ ら∠ ∇ャや リ
∠ ョ͡ ゅ∠レ∇ャゴ∠ ル∠ぺ べ∠ョ ラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, t hose who conceal t he clear proofs, evidences and t he guidance, which We have sent
down,)''
Muj ahid said, "When t he eart h is st ruck by drought , t he animals say, ` This is because of t he
sinners among t he Children of Adam. May Allah curse t he sinners among t he Children of Adam.'''
Abu Al-` Aliyah, Ar-Rabi` bin Anas and Qat adah said t hat
びラ
∠ ヲ⊥レバ͡ ⇒zヤャや ユ⊥ ヰ⊥ レ⊥ バ∠ ∇ヤΑ∠ ヱ∠ ぴ
(and cursed by t he cursers) means t hat t he angels and t he believers will curse t hem. Moreover,
a Hadit h st at es t hat everyt hing, including t he fish in t he sea, asks for forgiveness for t he
scholars. The Ayah (2:159 above) st at es t hat t hose who hide t he knowledge will be cursed, (in
t his life and) on t he Day of Resurrect ion, by Allah, t he angels, all humanit y, and t hose who
curse (including t he animals) each in it s own dist inct way. Allah knows best .
This Ayah refers t o t hose who regret what t hey have been doing and correct t heir behavior
and, t hus, explain t o t he people what t hey have been hiding.
びユ⊥ Β͡ェゲz ャや ゆ
⊥ やzヲわz ャや ゅ∠ルぺ∠ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
⊥ ヲ⊥ゎぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(These, I will accept t heir repent ance. And I am t he One Who accept s repent ance, t he Most
Merciful.)
This Ayah also indicat es t hat t hose who used t o call t o innovat ion, or even disbelief, and repent
t o Allah, t hen Allah will forgive t hem. Allah aft erwards st at es t hat t hose who disbelieve in Him
and remain in t his st at e unt il t hey die, t hen:
サ
͡ ゅzレャや∠ヱ る͡ ム∠ ゃ͡ ⇒ヤ∠ヨ∇ャや∠ヱ ヮ͡ ヤzャや る⊥ レ∠ ∇バャ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ マ∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
びリ
∠ Β͡バヨ∠ ∇ィぺ∠
びべ∠ヰΒ͡プ リ
∠ Α͡ギヤ͡⇒∠カぴ
(it is t hey on whom is t he curse of Allah and of t he angels and of mankind, combined. They will
abide t herein (under t he curse in Hell).)
Therefore, t hey will suffer t he et ernal curse unt il t he Day of Resurrect ion and aft er t hat in t he
fire of Jahannam, where,
びゆ
⊥ や∠グ∠バ∇ャや ユ⊥ ヰ⊥ ∇レハ
∠ ブ
⊥ zヘガ
∠ Α⊥ Ι
∠ぴ
(t heir punishment will neit her be light ened)
The t orment will not be changed or t empered for even an hour. Rat her, it is cont inuous and
et ernal. We seek refuge wit h Allah from t his evil end.
«ヮ∠ャヲ⊥シケ∠ ヱ∠ ぶ
∠ や ぁょエ
͡ Α⊥ ヮzルみ͡プ∠ ヮ⊥ ∇レバ∠ ∇ヤゎ∠ ゅ∠ャ»
(Do not curse him, for he loves Allah and His Messenger).
This Hadit h indicat es t hat it is allowed t o curse t hose who do not love Allah and His Messenger .
Allah knows best .
リ
⊥ ⇒∠ヨ∇ェゲz ャや ヲ∠ ワ⊥ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι
z ギ∀ ェ
͡ ヱ∠ ∀ヮ⇒∠ャま͡ ∇ユム⊥ ヰ⊥ ⇒∠ャま͡ヱ∠ ぴ
び ユ⊥ Β͡ェゲz ャや
(163. And your Ilah (God) is One Ilah (God Allah), La ilaha illa Huwa (t here is none who has
t he right t o be worshipped but He), t he Most Gracious, t he Most Merciful.)
In t his Ayah, Allah ment ions t hat He is t he only deit y, and t hat He has no part ners or equals. He
is Allah, t he One and Only, t he Sust ainer, and t here is no deit y wort hy of worship except Him.
He is t he Most Gracious Ar-Rahman, t he Most Merciful Ar-Rahim. We explained t he meanings
of t hese t wo Names in t he beginning of Surat Al-Fat ihah. Shahr bin Hawshab report ed t hat
Asma' bint Yazid bin As-Sakan narrat ed t hat Allah's Messenger said:
リ
͡ ∇Βわ∠ Α∠ Γや リ
͡ ∇Βゎ∠ ゅ∠ワ ヶ͡プ ユ⊥ ヌ
∠ ∇ハほ∠∇ャや ぶ
͡ や ユ⊥ ∇シや»
(Allah's Great est Name is cont ained in t hese t wo Ayat ):
リ
⊥ ⇒∠ヨ∇ェゲz ャや ヲ∠ ワ⊥ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι
z ギ∀ ェ
͡ ヱ∠ ∀ヮ⇒∠ャま͡ ∇ユム⊥ ヰ⊥ ⇒∠ャま͡ヱ∠ ぴ
び ユ⊥ Β͡ェゲz ャや
(And your Ilah (God) is One Ilah (God Allah), La ilaha illa Huwa (t here is none who has t he
right t o be worshipped but He), t he Most Gracious, t he Most Merciful.) and:
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
(Alif-Lam-Mim. Allah! La ilaha illa Huwa (none has t he right t o be worshipped but He), Al-
Haiyul-Qaiyum (t he Ever Living, t he One Who sust ains and prot ect s all t hat exist s).) (3:1, 2)''
Then Allah ment ions some of t he proof t hat He is alone as t he deit y, t hat He is t he One who
creat ed t he heavens and t he eart h and all of t he various creat ures bet ween t hem, all of which
t est ify t o His Oneness. Allah said:
Therefore, t he sky, wit h it s height , int ricat e design, vast ness, t he heavenly obj ect s in orbit ,
and t his eart h, wit h it s densit y, it s lowlands, mount ains, seas, desert s, valleys, and ot her
st ruct ures, and beneficial t hings t hat it has. Allah cont inues:
び͡ケゅ∠ヰレz ャや∠ヱ モ
͡ ∇Βャzや ブ
͡ ⇒∠ヤわ͡ ∇カや∠ヱぴ
(...and in t he alt ernat ion of night and day.)
This (t he night ) comes and t hen goes followed by t he ot her (t he day) which does not delay for
even an inst ant , j ust as Allah said:
モ
⊥ ∇Βzャや Ι
∠ ヱ∠ ゲ∠ ヨ∠ ボ∠ ャや ポ
∠ ケ͡ ∇ギゎ ラ∠ぺ べ∠ヰャ∠ ヴ͡ピら∠ レ∠Α ザ ⊥ ∇ヨzゼャや Ι ∠ぴ
びラ ∠ ヲ⊥エら∠ ∇ジΑ∠ マ
∃ ヤ∠プ∠ ヴ͡プ モ
x ミ⊥ ヱ∠ ケ͡ ゅ∠ヰレz ャや ペ
⊥ よ͡ ゅ∠シ
(It is not for t he sun t o overt ake t he moon, nor does t he night out st rip t he day. They all float ,
each in an orbit .) (36:40)
Somet imes, t he day grows short er and t he night longer, and somet imes vice versa, one t akes
from t he lengt h of t he ot her. Similarly Allah said:
びモ
͡ ∇Βャzや ヴ͡プ ケ∠ ゅ∠ヰレz ャや ア
⊥ ャ͡ヲ⊥Αヱ∠ ケ͡ ゅ∠ヰレz ャや ヴ͡プ モ
∠ ∇Βャzや ア
⊥ ャ͡ヲ⊥Αぴ
(Allah merges t he night int o t he day, and He merges t he day int o t he night ) (57:6) meaning, He
ext ends t he lengt h of one from t he ot her and vice versa. Allah t hen cont inues:
びサ
∠ ゅzレャや ノ⊥ ヘ∠ レ∠Α ゅ∠ヨよ͡ ゲ͡ ∇エら∠ ∇ャや ヴ͡プ ン͡ゲ∇イゎ∠ ヴ͡わャzや マ
͡ ∇ヤヘ⊥ ∇ャや∠ヱぴ
(. ..and t he ships which sail t hrough t he sea wit h t hat which is of use t o mankind,)
Shaping t he sea in t his manner, so t hat it is able t o carry ships from one shore t o anot her, so
people benefit from what t he ot her region has, and export what t hey have t o t hem and vice
versa.
びラ
∠ ヲ⊥ヨヤ∠∇バΑ∠ Ι
∠ ゅzヨ͡ョ∠ヱぴ
(which t hey know not .) (36:36)
びウ
͡ ⇒∠Αゲあ ャや ͡ブΑ͡ゲ∇ダ∠ゎ∠ヱぴ
(...and in t he veering of winds...)
Somet imes, t he wind brings mercy and somet imes t orment . Somet imes it brings t he good news
of t he clouds t hat follow it , somet imes it leads t he clouds, herding t hem, scat t ering t hem or
direct ing t hem. Somet imes, t he wind comes from t he nort h (t he nort hern wind), and
somet imes from t he sout h, somet imes from t he east , and st riking t he front of t he Ka` bah,
somet imes from t he west , st riking it s back. There are many books about t he wind rain, st ars
and t he regulat ions relat ed t o t hem, but here is not t he place t o elaborat e on t hat , and Allah
knows best .
びチ
͡ ∇ケΕ
∠ や∠ヱ ͡¬べ∠ヨジ
z ャや リ
∠ ∇Βよ∠ ゲ͡ ガ
zジ∠ ヨ⊥ ∇ャや ゆ
͡ ゅ∠エジ
z ャや∠ヱぴ
(...and clouds which are held bet ween t he sky and t he eart h,)
The clouds run bet ween t he sky and t he eart h t o wherever Allah wills of lands and areas.
びラ
∠ ヲ⊥ヤボ͡ ∇バΑ∠ ュ∃ ∇ヲボ∠ ャあ ろ
∃ ⇒∠ΑΓぴ
(...are indeed Ayat for people of underst anding,) meaning, all t hese t hings are clear signs t hat
t est ify t o Allah's Oneness. Similarly, Allah said:
モ
͡ ∇Βャzや ブ
͡ ⇒∠ヤわ͡ ∇カや∠ヱ チ ͡ ∇ケΙ x や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
͡ ∇ヤカ ∠ ヴ͡プ ラ z ま͡ぴ
ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ リ ∠ Α͡グャzや - ょ ͡ ⇒∠ら∇ャΙ
x や ヴ͡ャ∇ヱxΙ ろ ∃ ⇒∠ΑΙ ∂ ケ͡ ゅ∠ヰレz ャや∠ヱ
ヴ͡プ ラ ∠ ヱ⊥ゲムz ヘ∠ わ∠ Α∠ ヱ∠ ∇ユヰ͡ よ͡ ヲ⊥レィ
⊥ ヴ∠ヤ∠ハ∠ヱ や⇔キヲ⊥バホ⊥ ヱ∠ ゅ⇔ヨ⇒∠Βホ͡ ヮ∠ ヤzャや
やグ∠ワ ろ ∠ ∇ボヤ∠カ
∠ ゅ∠ョ べ∠レよz ケ∠ チ ͡ ∇ケΙ x や∠ヱ れ ͡ ヲ∠ ⇒∠ヨジz ャや ペ͡ ∇ヤカ ∠
び ケ͡ ゅzレャや ゆ∠ や∠グハ
∠ ゅ∠レ͡ボ∠プ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ Κ
⇔ト ͡ ⇒∠よ
(Verily, in t he creat ion of t he heavens and t he eart h, and in t he alt ernat ion of night and day,
t here are indeed signs for men of underst anding. Those who remember Allah (always, and in
prayers) st anding, sit t ing, and lying down on t heir sides, and t hink deeply about t he creat ion of
t he heavens and t he eart h, (saying): "Our Lord! You have not creat ed (all) t his wit hout purpose,
glory t o You! (Exalt ed are You above all t hat t hey associat e wit h You as part ners). Give us
salvat ion from t he t orment of t he Fire.'') (3:190, 191)
や⇔キや∠ギル∠ぺ ヮ͡ ヤzャや ラ ͡ ヱ⊥キ リ͡ョ グ⊥ ガ ͡ わz Α∠ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
ヮ͡ ヤzャ͡ ゅ6らェ ⊥ ギぁ セ ∠ ぺ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや∠ヱ ヮ͡ ヤzャや あょエ ⊥ ミ∠ ∇ユヰ⊥ ル∠ ヲぁらエ
͡ Α⊥
り∠ ヲz ボ⊥ ∇ャや ラ
z ぺ∠ ゆ ∠ や∠グバ∠ ∇ャや ラ ∠ ∇ヱゲ∠ Α∠ ∇クま͡ ∇やヲ⊥ヨヤ∠ニ ∠ リ ∠ Α͡グャzや ン∠ゲΑ∠ ∇ヲャ∠ヱ∠
リ∠ Α͡グャzや ぺ∠ゲz ら∠ ゎ∠ ∇クま͡ - ゆ ͡ や∠グバ∠ ∇ャや ギ⊥ Α͡ギセ∠ ヮ∠ ヤzャや ラ z ぺ∠ヱ∠ ゅ⇔バΒ͡ヨィ ∠ ヮ͡ ヤzャ͡
∇ろバ∠ ト z ボ∠ ゎ∠ ヱ∠ ゆ∠ や∠グバ∠ ∇ャや ∇やヱ⊥ ぺ∠ケ∠ ヱ∠ ∇やヲ⊥バら∠ ゎz や リ ∠ Α͡グャzや リ∠ ョ͡ ∇やヲ⊥バら͡ ゎぁ や
り⇔ ゲz ミ∠ ゅ∠レ∠ャ ラ z ぺ∠ ∇ヲャ∠ ∇やヲ⊥バら∠ ゎz や リ
∠ Α͡グャzや メ ∠ ゅ∠ホヱ∠ - ゆ ⊥ ゅ∠ら∇シΙ x や ユ⊥ ヰ͡ よ͡
ヮ⊥ zヤャや ユ⊥ ヰ͡ Α͡ゲΑ⊥ マ ∠ ャ͡グ∠ ミ∠ ゅzレ͡ョ ∇やヱ⊥¬ゲz ら∠ ゎ∠ ゅ∠ヨミ∠ ∇ユヰ⊥ ∇レョ͡ ぺ∠ゲz ら∠ わ∠ レ∠ プ∠
リ∠ ョ͡ リ ∠ Β͡ィゲ͡ ⇒∠ガよ͡ ユ⊥ワ ゅ∠ョヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠ れ ∃ ゲ∠ ジ∠ェ ∠ ∇ユヰ⊥ ヤ∠⇒∠ヨ∇ハぺ∠
び ケ͡ ゅzレャや
(165. And of mankind are some who t ake (for worship) ot hers besides Allah as rivals (t o Allah).
They love t hem as t hey love Allah. But t hose who believe, love Allah more (t han anyt hing else).
If only, t hose who do wrong could see, when t hey will see t he t orment , t hat all power belongs
t o Allah and t hat Allah is severe in punishment .) (166. When t hose who were followed disown
(declare t hemselves innocent of) t hose who followed (t hem), and t hey see t he t orment , t hen
all t heir relat ions will be cut off from t hem). (167. And t hose who followed will say: "If only we
had one more chance t o ret urn (t o t he worldly life), we would disown (declare ourselves as
innocent from) t hem as t hey have disowned (declared t hemselves as innocent from) us. '' Thus
Allah will show t hem t heir deeds as regret s for t hem. And t hey will never get out of t he Fire.)
«マ∠ボヤ∠カ
∠ ヲ∠ ワ⊥ ヱ∠ や6ギル͡ ぶ
͡ モ
∠ バ∠ ∇イゎ∠ ∇ラぺ∠»
(To appoint a rival t o Allah while He Alone has creat ed you.)
Allah said:
びヮ͡ ヤzャ͡ ゅ6らェ
⊥ ギぁ セ
∠ ぺ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱぴ
(But t hose who believe, love Allah more (t han anyt hing else))
Because t hese believers love Allah, know His great ness, revere Him, believe in His Oneness,
t hen t hey do not associat e anyt hing or anyone wit h Him in t he worship. Rat her, t hey worship
Him Alone, depend on Him and t hey seek help from Him for each and every need.
ラ
z ぺ∠ ゆ
∠ や∠グバ∠ ∇ャや ラ
∠ ∇ヱゲ∠ Α∠ ∇クま͡ ∇やヲ⊥ヨヤ∠ニ
∠ リ
∠ Α͡グャzや ン∠ゲΑ∠ ∇ヲャ∠ヱ∠ ぴ
びゅ⇔バΒ͡ヨィ
∠ ヮ͡ ヤzャ͡ り∠ ヲz ボ⊥ ∇ャや
(If only, t hose who do wrong could see, when t hey will see t he t orment , t hat all power belongs
t o Allah.) if t hese people knew what t hey will face and t he t errible punishment t hey are t o
suffer because of t heir disbelief and Shirk (polyt heism), t hen t hey would shun t he deviat ion
t hat t hey live by.
Allah ment ions t heir false beliefs in t heir idols, and t hat t hose t hey followed will declare t heir
innocence of t hem. Allah said:
び∇やヲ⊥バら∠ ゎz や リ
∠ Α͡グャzや リ
∠ ョ͡ ∇やヲ⊥バら͡ ゎぁ や リ
∠ Α͡グャzや ぺ∠ゲz ら∠ ゎ∠ ∇クま͡ぴ
(When t hose who were followed disown (declare t hemselves innocent of) t hose who followed
(t hem).) t he angels, whom t hey used t o claim t hat t hey worshipped, declare t heir innocence of
t hem in t he Hereaft er, saying:
びラ
∠ ヱ⊥ギら⊥ ∇バΑ∠ ゅ∠ルゅzΑま͡ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ マ
∠ ∇Βャ∠ま͡ べ∠ル∇ぺゲz ら∠ ゎ∠ ぴ
(We declare our innocence (from t hem) before You. It was not us t hey worshipped.) (28:63),
and:
ラ
∠ ヱ⊥ギら⊥ ∇バΑ∠ ∇やヲ⊥ルゅ∠ミ ∇モよ∠ ∇ユヰ͡ ル͡ ヱ⊥キ リ͡ョ ゅ∠レΒぁ ャ͡ヱ∠ ろ
∠ ル∠ぺ マ∠ レ∠ ⇒∠エ∇らシ
⊥ぴ
びラ∠ ヲ⊥レョ͡ ∇ぽョぁ ユ͡ヰよ͡ ユ⊥ワゲ⊥ ん∠ ⇒∇ミぺ∠ リ
zイ͡ ∇ャや
("Glorified be You! You are our Wali (Lord) inst ead of t hem. Nay, but t hey used t o worship t he
Jinn; most of t hem were believers in t hem.'') (34:4)
The Jinn will also disown t he disbelievers who worshipped t hem, and t hey will rej ect t hat
worship. Allah said:
び や⇔ゴ∂ ハ
͡ ∇ユヰ⊥ ャ∠ ∇やヲ⊥ルヲ⊥ムΒ∠ ャあ る⇔ ヰ∠ ャ͡や¬ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ∇やヱ⊥グガ
∠ ゎz や∠ヱぴ
び や⇔ギ∂ ッ
͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ラ
∠ ヲ⊥ルヲ⊥ムΑ∠ ヱ∠ ∇ユヰ͡ ゎ͡ ギ∠ ⇒∠らバ͡ よ͡ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムΒ∠ シ
∠ Κ
z ミ∠ ぴ
(And t hey have t aken (for worship) alihah (gods) besides Allah, t hat t hey might give t hem
honor, power and glory (and also prot ect t hem from Allah' punishment ). Nay, but t hey (t he so-
called gods) will deny t heir worship of t hem, and become opponent s t o t hem (on t he Day of
Resurrect ion).) (19:81, 82) Prophet Ibrahim said t o his people:
ヴ͡プ ∇ユム⊥ レ͡ ∇Βよ∠ り∠ キz ヲ∠ ョz ゅ⇔レ⇒∠を∇ヱぺ∠ ヮ͡ ヤzャや ラ͡ ヱキ⊥ リあョ ∇ユゎ⊥ ∇グガ ∠ ゎz や ゅ∠ヨルz ま͡ぴ
ヂ
∃ ∇バら∠ よ͡ ∇ユム⊥ ツ ⊥ ∇バよ∠ ゲ⊥ ヘ⊥ ∇ムΑ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ zユを⊥ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ∠ ∇ャや
リあョ ∇ユム⊥ ャ∠ ゅ∠ョヱ∠ ケ⊥ ゅzレャや ユ⊥ ミ⊥ や∠ヱ∇ほョ∠ ヱ∠ ゅ⇔ツ∇バよ∠ ∇ユム⊥ ツ ⊥ ∇バよ∠ リ ⊥ バ∠ ∇ヤΑ∠ ヱ∠
びリ∠ Α͡ゲダ ͡ ⇒zル
(You have t aken (for worship) idols inst ead of Allah. The love bet ween you is only in t he life of
t his world, but on t he Day of Resurrect ion, you shall disown each ot her, and curse each ot her,
and your abode will be t he Fire, and you shall have no helper.) (29:25) Allah said:
∇ユヰ͡ よ∂ ケ∠ ギ∠ レ͡ハ ラ ∠ ヲ⊥プヲ⊥ホ∇ヲョ∠ ラ ∠ ヲ⊥ヨヤ͡⇒ヌ z ャや ク͡ ま͡ ン∠ゲゎ∠ ∇ヲャ∠ヱ∠ ぴ
リ
∠ Α͡グャzや メ ⊥ ヲ⊥ボΑ∠ メ ∠ ∇ヲボ∠ ∇ャや ヂ∃ ∇バよ∠ ヴ∠ャま͡ ∇ユヰ⊥ ツ ⊥ ∇バよ∠ ノ⊥ ィ ͡ ∇ゲΑ∠
ゅzレム⊥ ャ∠ ∇ユわ⊥ ル∠ぺ Ι ∠ ∇ヲャ∠ ∇やヱ⊥ゲら∠ ∇ムわ∠ ∇シや リ ∠ Α͡グヤzャ͡ ∇やヲ⊥ヘバ͡ ∇ツわ⊥ ∇シや
∇やヲ⊥ヘバ͡ ∇ツわ⊥ ∇シや リ ∠ Α͡グヤzャ͡ ∇やヱ⊥ゲら∠ ∇ムわ∠ ∇シや リ ∠ Α͡グャzや メ ∠ ゅ∠ホ リ ∠ Β͡レョ͡ ∇ぽョ⊥
∇モよ∠ ∇ユミ⊥ ¬べ∠ィ ∇クま͡ ギ∠ ∇バよ∠ ン∠ギヰ⊥ ∇ャや リ ͡ハ ∠ ∇ユム⊥ ⇒∠ルキ∠ギタ ∠ リ ⊥ ∇エル∠ ぺ∠
リ
∠ Α͡グヤzャ͡ ∇やヲ⊥ヘバ͡ ∇ツわ⊥ ∇シや リ ∠ Α͡グャzや メ ∠ ゅ∠ホヱ∠ リ ∠ Β͡ョゲ͡ ∇イョぁ ∇ユわ⊥ レ⊥ミ
ラ∠ぺ べ∠レル∠ ヱ⊥ゲョ⊥ ∇ほゎ∠ ∇クま͡ ケ͡ ゅ∠ヰレz ャや∠ヱ モ ͡ ∇Βャzや ゲ⊥ ∇ムョ∠ ∇モよ∠ ∇やヱ⊥ゲら∠ ∇ムわ∠ ∇シや
ゅヨz ャ∠ る∠ ョ∠ や∠ギレz ャや ∇やヱぁゲシ∠ ぺ∠ヱ∠ や⇔キや∠ギル∠ぺ ヮ⊥ ャ∠ モ ∠ バ∠ ∇イル∠ ヱ∠ ヮ͡ ヤzャゅ͡よ ゲ∠ ヘ⊥ ∇ムルz
リ
∠ Α͡グャzや ベ ͡ ゅ∠レ∇ハぺ∠ ヴ͡プ モ ∠ ⇒∠ヤ∇ビ∇Ιや ゅ∠レ∇ヤバ∠ ィ ∠ ヱ∠ ∠ゆや∠グ∠バ∠ャ∇や ∇やヱ⊥ ぺ∠ケ∠
び∠ラヲ⊥ヤ∠ヨ∇バ∠Α ∇やヲ⊥ルゅ∠ミ ゅ∠ョ Ι z ま͡ ラ∠ ∇ヱゴ∠ ∇イΑ⊥ ∇モワ∠ ∇やヱ⊥ゲヘ∠ ミ∠
(But if you could see when t he Zalimun (polyt heist s and wrongdoers) will be made t o st and
before t heir Lord,how t hey will cast t he (blaming) word one t o anot her! Those who were
deemed weak will say t o t hose who were arrogant : "Had it not been for you, we should
cert ainly have been believers!'' And t hose who were arrogant will say t o t hose who were
deemed weak: "Did we keep you back from guidance aft er it had come t o you Nay, but you
were Muj rimin (polyt heist s, sinners, disbelievers, criminals).'' Those who were deemed weak
will say t o t hose who were arrogant : "Nay, but it was your plot t ing by night and day, when you
ordered us t o disbelieve in Allah and set up rivals t o Him!'' And each of t hem (part ies) will
conceal t heir own regret s (for disobeying Allah during t his worldly life), when t hey behold t he
t orment . And We shall put iron collars round t he necks of t hose who disbelieved. Are t hey
requit ed aught except what t hey used t o do) (34:31-33) Allah said:
∇ユミ⊥ ギ∠ ハ
∠ ヱ∠ ヮ∠ ヤzャや ラz ま͡ ゲ⊥ ∇ョΙxやヴ ∠ツ ͡ ホ⊥ ゅzヨャ∠ リ ⊥ ⇒∠ト∇Βゼ
z ャや メ∠ ゅ∠ホヱ∠ ぴ
ヴ
∠ ャ͡ ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ ∇ユム⊥ わ⊥ ∇ヘヤ∠∇カほ∠プ∠ ∇ユム⊥ ゎぁ ギ∠ハヱ∠ ヱ∠ ペ あエ ∠ ∇ャや ギ∠ ∇ハヱ∠
ヴ͡ャ ∇ユわ⊥ ∇らイ∠ わ∠ ∇シゅ∠プ ∇ユム⊥ ゎ⊥ ∇ヲハ
∠ キ∠ ラ∠ぺ Ι z ま͡ リ∃ ⇒∠ト∇ヤシ
⊥ リあョ ∇ユム⊥ ∇Βヤ∠ハ ∠
∇ユム⊥ カ͡ ゲ͡ ∇ダヨ⊥ よ͡ ∇ゅル∠ ぺ∠ べzョ ∇ユム⊥ ジ∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ョヲ⊥ャヱ∠ ヴ͡ルヲ⊥ョヲ⊥ヤゎ∠ Κ ∠ プ∠
ラ
͡ ヲ⊥ヨわ⊥ ∇ミゲ∠ ∇セぺ∠ べ∠ヨよ͡ れ ⊥ ∇ゲヘ∠ ミ∠ ヴあルま͡ ヴzカ ͡ ゲ͡ ∇ダヨ⊥ よ͡ ∇ユわ⊥ ル∠ぺ べ∠ョヱ∠
び ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ∇ユヰ⊥ ャ∠ リ
∠ Β͡ヨヤ͡⇒zヌャや ラ
z ま͡ モ
⊥ ∇らホ∠ リ͡ョ
(And Shayt an (Sat an) will say when t he mat t er has been decided: "Verily, Allah promised you a
promise of t rut h. And I t oo promised you, but I bet rayed you. I had no aut horit y over you
except t hat I called you, and you responded t o me. So blame me not , but blame yourselves. I
cannot help you, nor can you help me. I deny your former act in associat ing me (Sat an) as a
part ner wit h Allah (by obeying me in t he life of t he world). Verily, t here is a painful t orment
for t he Zalimin (polyt heist s and wrongdoers).) (14:22)
びゆ
⊥ ゅ∠ら∇シΙ
x や ユ⊥ ヰ͡ よ͡ ∇ろバ∠ ト
z ボ∠ ゎ∠ ヱ∠ ゆ
∠ や∠グバ∠ ∇ャや ∇やヱ⊥ ぺ∠ケ∠ ヱ∠ ぴ
(...and t hey see t he t orment , t hen all t heir relat ions will be cut off from t hem.) meaning,
when t hey see Allah's t orment , t heir power and means of salvat ion are all cut off, and t hey will
have no way of making amends, nor will t hey find a way of escape from t he Fire. ` At a' report ed
t hat Ibn ` Abbas said about :
びゆ
⊥ ゅ∠ら∇シΙ
x や ユ⊥ ヰ͡ よ͡ ∇ろバ∠ ト
z ボ∠ ゎ∠ ヱ∠ ぴ
(t hen all t heir relat ions will be cut off from t hem.) "meaning t he friendship.'' Muj ahid report ed
a similar st at ement in anot her narrat ion by Ibn Abu Naj ih.
Allah said:
This Ayah means: ` If we only had a chance t o go back t o t he life so t hat we could disown t hem
(t heir idols, leaders, et c.) shun t heir worship, ignore t hem and worship Allah Alone inst ead.'
But t hey ut t er a lie in t his regard, because if t hey were given t he chance t o go back, t hey
would only ret urn t o what t hey were prohibit ed from doing, j ust as Allah said. This is why Allah
said:
び∇ユヰ͡ ∇Βヤ∠ハ
∠ れ
∃ ゲ∠ ジ
∠ェ
∠ ∇ユヰ⊥ ヤ∠⇒∠ヨ∇ハぺ∠ ヮ⊥ zヤャや ユ⊥ ヰ͡ Α͡ゲΑ⊥ マ
∠ ャ͡グ∠ ミ∠ ぴ
(Thus Allah will show t hem t heir deeds as regret s for t hem.) meaning, t heir works will vanish
and disappear. Similarly, Allah said:
¬⇔ べ∠らワ∠ ロ⊥ ゅ∠レ∇ヤバ∠ イ
∠ プ∠ モ
∃ ヨ∠ ハ
∠ ∇リョ͡ ∇やヲ⊥ヤヨ͡ ハ
∠ ゅ∠ョ ヴ∠ャま͡ べ∠レ∇ョギ͡ ホ∠ ヱ∠ ぴ
び や⇔ケヲ⊥んレzョ
(And We shall t urn t o what ever deeds t hey (disbelievers, polyt heist s, sinners) did, and We shall
make such deeds as scat t ered float ing part icles of dust .) (25:23)
ヮ⊥ ら⊥ ジ
∠ ∇エΑ∠ る∃ バ∠ Β͡ボよ͡ ゆ
∃ や∠ゲジ
∠ ミ∠ ∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや∠ヱぴ
び¬⇔ べ∠ョ ラ
⊥ べ∇ヨヌz ャや
(As for t hose who disbelieved, t heir deeds are like a mirage in a desert . The t hirst y one t hinks
it t o be wat er.) (24:39)
びケ͡ ゅzレャや リ
∠ ョ͡ リ
∠ Β͡ィゲ͡ ⇒∠ガよ͡ ユ⊥ワ ゅ∠ョヱ∠ ぴ
(And t hey will never get out of t he Fire.)
ゅ⇔らあΒデ
∠ Κ ⇔ ⇒∠ヤェ∠ チ ͡ ∇ケΙ x や ヴ͡プ ゅzヨ͡ョ ∇やヲ⊥ヤミ⊥ サ ⊥ ゅzレャや ゅ∠ヰΑぁ ほ∠⇒Αぴ
び ∀リΒ͡らョぁ ヱx ギ⊥ ハ
∠ ∇ユム⊥ ャ∠ ヮ⊥ zルま͡ リ
͡ ⇒∠ト∇Βゼ
z ャや れ
͡ ヲ∠ ト
⊥カ⊥ ∇やヲ⊥バら͡ わz ゎ∠ Ι
∠ ヱ∠
ヴ∠ヤハ
∠ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺヱ∠ ¬べ∠ゼ∇エヘ∠ ∇ャや∠ヱ ¬ヲぁジャゅ͡よ ユ⊥ミゲ⊥ ョ⊥ ∇ほΑ∠ ゅ∠ヨルz ま͡
び-∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ゅ∠ョ ヮ͡ ヤzャや
(168.O mankind! Eat of t hat which is lawful and good on t he eart h, and follow not t he foot st eps
of Shayt an (Sat an). Verily, he is t o you an open enemy.) (169. He (Sat an) commands you only
what is evil and Fahsha' (sinful), and t hat you should say about Allah what you know not .)
ヲ∠ ヰ⊥ プ∠ ヵ͡キゅ∠らハ
͡ ヮ⊥ わ⊥ ∇エレ∠ ョ∠ メ
∃ ゅ∠ョ zモミ⊥ ラ z ま͡:ヴ∠ャゅ∠バゎ∠ ぶ ⊥ やメ ⊥ ヲ⊥ボΑ∠
∩∠¬ゅ∠ヘレ∠ ェ⊥ ヵ͡キゅ∠らハ
͡ ろ ⊥ ∇ボヤ∠カ
∠ ヶあル͡ま∠ヱ ヮ͡ Β͡プヱ∠ ∩∀メゅ∠ヤェ ∠ ∇ユヰ⊥ ャ∠
∩∇ユヰ͡ レ͡ Α͡キ ∇リハ
∠ ∇ユヰ⊥ ∇わャ∠ゅ∠わ∇ィゅ∠プ リ ⊥ Β͡デゅ∠Βゼz ャや ユ⊥ ヰ⊥ ∇ゎ¬∠ ゅ∠イプ∠
«ユ⊥ヰャ∠ ろ
⊥ ∇ヤヤ∠∇ェぺ∠ ゅ∠ョ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇ろョ∠ ゲz ェ
∠ ヱ∠
(` Every t ype of wealt h I have endowed My servant s is allowed for t hem...' (unt il), ` I have
creat ed My servant s Hunafa' (pure or upright ), but t he devils came t o t hem and led t hem ast ray
from t heir (t rue) religion and prohibit ed t hem from what I allowed for t hem. ')
Allah said:
び∀リΒ͡らョぁ ヱx ギ⊥ ハ
∠ ∇ユム⊥ ャ∠ ヮ⊥ zルま͡ぴ
(...he is t o you an open enemy.)
warning against Sat an. Allah said in anot her inst ance:
びリ
͡ ⇒∠ト∇Βゼ
z ャや れ
͡ ヲ∠ ト
⊥カ⊥ ∇やヲ⊥バら͡ わz ゎ∠ Ι
∠ ヱ∠ ぴ
(...and follow not t he foot st eps of Shayt an (Sat an)):
` Abd bin Humayd report ed t hat Ibn ` Abbas said: "Any vow or oat h t hat one makes while angry,
is among t he foot st eps of Shayt an and it s expiat ion is t hat of t he vow. '' Allah's st at ement :
ヴ∠ヤハ
∠ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺヱ∠ ¬͡ べ∠ゼ∇エヘ∠ ∇ャや∠ヱ ¬͡ ヲぁジャゅ͡よ ユ⊥ミゲ⊥ ョ⊥ ∇ほΑ∠ ゅ∠ヨルz ま͡ぴ
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ゅ∠ョ ヮ͡ ヤzャや
(He (Sat an) commands you only what is evil and Fahsha (sinful), and t hat you should say about
Allah what you know not .)
The verse means: ` Your enemy, Sat an, commands you t o commit evil act s and what is worse
t han t hat , such as adult ery and so fort h. He commands you t o commit what is even worse, t hat
is, saying about Allah wit hout knowledge.' So t his includes every innovat or and disbeliever.
ノ⊥ ら͡ わz ル∠ ∇モよ∠ ∇やヲ⊥ャゅ∠ホ ヮ⊥ ヤzャや メ ∠ ゴ∠ ル∠ぺ べ∠ョ ∇やヲ⊥バら͡ ゎz や ユ⊥ ヰ⊥ ャ∠ モ∠ Β͡ホ や∠クま͡ヱ∠ ぴ
Ι∠ ∇ユワ⊥ ぼ⊥ ゅ∠よや∠¬ ラ ∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ぺ∠ べ∠ル¬∠ べ∠よや∠¬ ヮ͡ ∇Βヤ∠ハ ∠ ゅ∠レ∇Βヘ∠ ∇ャぺ∠ べ∠ョ
∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや モ⊥ ん∠ ョ∠ ヱ∠ - ラ ∠ ヱ⊥ギわ∠ ∇ヰΑ∠ Ι
∠ ヱ∠ ゅ⇔ゃ∇Βセ ∠ ラ ∠ ヲ⊥ヤボ͡ ∇バΑ∠
¬⇔ へ∠ギル͡ ヱ∠ ¬⇔ べ∠ハキ⊥ Ι z ま͡ ノ⊥ ヨ∠ ∇ジΑ∠ Ι ∠ ゅ∠ヨよ͡ ペ ⊥ バ͡ ∇レΑ∠ ン͡グャzや モ ͡ ん∠ ヨ∠ ミ∠
びラ∠ ヲ⊥ヤボ͡ ∇バΑ∠ Ι
∠ ∇ユヰ⊥ プ∠ ∀ヴ∇ヨハ ⊥ ∀ユ∇ムよ⊥ ユx タ⊥
(170 When it is said t o t hem: "Follow what Allah has sent down.'' They say: "Nay! We shall
follow what we found our fat hers following.'' (Would t hey do t hat !) even t hough t heir fat hers
did not underst and anyt hing nor were t hey guided) (171. And t he example of t hose who
disbelieve is as t hat of him who shout s t o t hose (flock of sheep) t hat hear not hing but calls and
cries. (They are) deaf, dumb and blind. So t hey do not underst and.)
び∇ユワ⊥ ぼ⊥ ゅ∠よや∠¬ ラ
∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ぺ∠ぴ
((Would t hey do t hat !) even t hough t heir fat hers), meaning, t hose whom t hey follow and whose
pract ices t hey imit at e, and:
びラ
∠ ヱ⊥ギわ∠ ∇ヰΑ∠ Ι
∠ ヱ∠ ゅ⇔ゃ∇Βセ
∠ ラ
∠ ヲ⊥ヤボ͡ ∇バΑ∠ Ι
∠ぴ
(...did not underst and anyt hing nor were t hey guided) meaning, t hey had no sound
underst anding or guidance. Ibn Ishaq report ed t hat Ibn ` Abbas said t hat t his was revealed
about a group of Jews whom Allah's Messenger called t o Islam, but t hey refused, saying,
"Rat her, we shall follow what we found our forefat hers following.'' So Allah revealed t his Ayah
(2:170) above."
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや モ
⊥ ん∠ ョ∠ ヱ∠ ぴ
(And t he example of t hose who disbelieve...) meaning, in t heir inj ust ice, misguidance and
ignorance, t hey are j ust like wandering animals, not underst anding what t hey are t old; if t he
shepherd heralds t hem or calls t hem t o what benefit s t hem, t hey would not underst and what is
act ually being said t o t hem, for t hey only hear unint elligible sounds. This is what is report ed
from Ibn ` Abbas, Abu Al-` Aliyah, Muj ahid, ` Ikrimah, ` At a', Al-Hasan, Qat adah, ` At a' Al-
Khurasani and Ar-Rabi` bin Anas.
び∀ヴ∇ヨハ
⊥ ∀ユ∇ムよ⊥ ユx タ
⊥ ぴ
(They are deaf, dumb, and blind.) means, t hey are deaf, as t hey do not hear t he t rut h; mut e,
as t hey do not ut t er it ; and blind, as t hey do not see or recognize it s pat h and way.
びラ
∠ ヲ⊥ヤボ͡ ∇バΑ∠ Ι
∠ ∇ユヰ⊥ プ∠ ぴ
(So t hey do not underst and.) means, t hey do not comprehend or underst and anyt hing.
ラ
z ま∠ヱ ∩ゅ⇔ら⇒あΒデ
∠ ゅzャま͡ モ
⊥ ら∠ ∇ボΑ∠ ゅ∠ャ ∩∀ょΒあ デ ∠ ぶ ∠ やラ z ま͡ サ ⊥ ゅzレャや ゅ∠ヰΑぁ ぺ∠»
:メ
∠ ゅ∠ボプ∠ ∩∠リΒ͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや ヮ͡ よ͡ ゲ∠ ョ∠ ぺ∠ ゅ∠ヨよ͡ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ゲ∠ ョ∠ ぺ∠ ぶ
∠ や
ゅ⇔エ͡ヤ⇒∠タ ∇やヲ⊥ヤヨ∠ ∇ハや∠ヱ ろ
͡ ⇒∠らΒあ ト
z ャや リ
∠ ョ͡ ∇やヲ⊥ヤミ⊥ モ
⊥シ ⊥ ぁゲャや ゅ∠ヰΑぁ ∠ほΑぴ
び ∀ユΒ͡ヤ∠ハ ラ
∠ ヲ⊥ヤヨ∠ ∇バゎ∠ ゅ∠ヨよ͡ ヴあルま͡
:メ
∠ ゅ∠ホヱ∠ ∩
ゅ∠ョ れ
͡ ゅ∠らΒあ デ
∠ リ͡ョ ∇やヲ⊥ヤミ⊥ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒Αぴ
び∇ユム⊥ ⇒∠レ∇ホコ∠ ケ∠
ぁギヨ⊥ Α∠ ゲ∠ ら∠ ∇ビぺ∠ ゑ
∠ バ∠ ∇セぺ∠ ゲ∠ ヘ∠ ジ
z ャや モ
⊥ Β͡トΑ⊥ モ ∠ィ ⊥ ゲz ャや ゲ∠ ミ∠ ク∠ zユを⊥
ヮ⊥ ヨ⊥ バ∠ ∇トョ∠ ヱ∠ ∩あゆケ∠ ゅ∠Α ゆ あ ケ∠ ゅ∠Α :¬͡ ゅ∠ヨジ z ャや ヴ∠ャま͡ ヮ͡ ∇Αギ∠ Α∠
ヵ∠ グあ ビ ⊥ ヱ∠ ∩∀ュや∠ゲェ ∠ ヮ⊥ ジ ⊥ ら∠ ∇ヤョ∠ヱ ∩∀ュや∠ゲェ
∠ ヮ⊥ よ⊥ ゲ∠ ∇ゼョ∠ ヱ∠ ∩∀ュや∠ゲェ ∠
«∨∠マャ͡グ͡ャ ゆ ⊥ ゅ∠イわ∠ ∇ジΑ⊥ ヴzルほ∠プ∠ ュ͡ や∠ゲエ∠ ∇ャゅよ
(O people! Allah is Tayyib (Pure and Good) and only accept s t hat which is Tayyib. Allah has
indeed commanded t he believers wit h what He has commanded t he Messengers, for He said: (O
(you) Messengers! Eat of t he Tayyibat and do right eous deeds. Verily, I am well-acquaint ed
wit h what you do) (23:51), and: (O you who believe! Eat of t he lawful t hings t hat We have
provided you wit h) He t hen ment ioned a man, (who is engaged in a long j ourney, whose hair is
unt idy and who is covered in dust , he raises his hands t o t he sky, and says, ` O Lord! O Lord!'
Yet , his food is from t he unlawful, his drink is from t he unlawful, his clot hes are from t he
unlawful, and he was nourished by t he unlawful, so how can it (his supplicat ion) be accept ed'')
It was also recorded by Muslim and At -Tirmidhi
Aft er Allah ment ioned how He has blessed His creat ures by providing t hem wit h provisions, and
aft er commanding t hem t o eat from t he pure t hings t hat He has provided t hem, He t hen st at ed
t hat He has not prohibit ed anyt hing for t hem, except dead animals. Dead animals are t hose
t hat die before being slaught ered; whet her t hey die by st rangling, a violent blow, a headlong
fall, t he goring of horns or by being part ly eat en by a wild animal. Dead animals of t he sea are
excluded from t his ruling, as is explained lat er, Allah willing, as Allah said:
びヮ⊥ ョ⊥ ゅ∠バデ
∠ ヱ∠ ゲ͡ ∇エら∠ ∇ャや ギ⊥ ∇Βタ
∠ ∇ユム⊥ ャ∠ zモェ
͡ ぺ⊥ぴ
(Lawful t o you is (t he pursuit of) wat ergame and it s use for food) (5:96), and because of t he
Hadit h about t he whale recorded in t he Sahih. The Musnad, Al-Muwat t a' and t he Sunan
recorded t he Prophet saying about t he sea:
«ヮ⊥わ∠わ∇Β∠ョ モ
ぁエ
͡ ∇ャやヱ ロ⊥ ぼ⊥ ゅ∠ョ ケ⊥ ヲ⊥ヰト
z ャや ヲ∠ ワ⊥ »
(It s wat er is pure and it s dead are permissible.)
Ash-Shafi` i, Ahmad, Ibn Maj ah, and Ad-Daraqut ni report ed t hat Ibn ` Umar said t hat t he
Prophet said:
ギ⊥ ら͡ ム∠ ∇ャや∠ヱ キ⊥ や∠ゲイ
∠ ∇ャや∠ヱ マ
⊥ ヨ∠ ジ
z ャや∩͡ラゅ∠ョキ∠ ヱ∠ ラ
͡ ゅ∠わわ∇Βョ∠ ゅ∠レ∠ャ zモェ͡ ぺ⊥»
«メゅ∠エト あ ャや∠ヱ
(We have been allowed t wo dead t hings and t wo bloody t hings: fish and locust s; and liver and
spleen).
We will ment ion t his subj ect again in Surat Al-Ma'idah (chapt er 5 in t he Qur'an), In sha' Allah (if
Allah wills).
Issue: According t o Ash-Shafi` i and ot her scholars, milk and eggs t hat are inside dead
unslaught ered animals are not pure, because t hey are part of t he dead animal. In one narrat ion
from him, Malik said t hat t hey are pure t hemselves, but become impure because of t heir
locat ion. Similarly, t here is a difference of opinion over t he cheeses (made wit h t he milk) of
dead animals. The popular view of t he scholars is t hat it is impure, alt hough t hey ment ioned
t he fact t hat t he Companions at e from t he cheeses made by t he Magians (fire worshippers).
Hence, Al-Qurt ubi comment ed: "Since only a small part of t he dead animal is mixed wit h it ,
t hen it is permissible, because a minut e amount of impurit y does not mat t er if it is mixed wit h
a large amount of liquid.'' Ibn Maj ah report ed t hat Salman said t hat Allah's Messenger was asked
about but t er, cheese and fur. He said:
ュ∠ ゲz ェ
∠ ゅ∠ョ ュ⊥ や∠ゲエ
∠ ∇ャや∠ヱ ∩͡ヮよ͡ ゅ∠わミ͡ ヶ͡プ ぶ ⊥ やモzェ∠ ぺ∠ ゅ∠ョ メ ⊥ ゅ∠ヤエ
∠ ∇ャや»
«ヮ∇レハ ∠ ゅ∠ヘハ
∠ ゅzヨョ͡ ヲ∠ ヰ⊥ プ∠ ヮ⊥ ∇レハ
∠ ろ ∠ ム∠ シ
∠ ゅ∠ョヱ∠ ∩͡ヮよ͡ ゅ∠わミ͡ ヶ͡プ ぶ ⊥ や
(The allowed is what Allah has allowed in His Book and t he prohibit ed is what Allah has
prohibit ed in His Book. What He has not ment ioned is a part of what He has pardoned.)
Allah has prohibit ed eat ing t he meat of swine, whet her slaught ered or not , and t his includes it s
fat , eit her because it is implied, or because t he t erm Lahm includes t hat , or by analogy.
Similarly prohibit ed are offerings t o ot her t han Allah, t hat is what was slaught ered in a name
ot her t han His, be it for monument s, idols, divinat ion, or t he ot her pract ices of t he t ime of
Jahiliyyah. Al-Qurt ubi ment ioned t hat ` A'ishah was asked about what non-Muslims slaught er for
t heir feast s and t hen offer some of it as gift s for Muslims. She said, "Do not eat from what has
been slaught ered for t hat day, (or feast ) but eat from t heir veget ables.''
びキ∃ ゅ∠ハ Ι
∠ ヱ∠ パ
∃ ゅ∠よ ゲ∠ ∇Βビ
∠ zゲト
⊥ ∇ッや リ
͡ ヨ∠ プ∠ ぴ
(But if one is forced by necessit y wit hout willful disobedience nor t ransgressing due limit s),
meaning, wit hout t ransgression or overst epping t he limit s,
びヮ͡ ∇Βヤ∠ハ
∠ ユ∠ ∇をま͡ Κ
∠ プ∠ ぴ
(...t hen t here is no sin on him.) meaning, if one eat s such it ems, for,
Muj ahid said, "If one is forced by necessit y wit hout willful disobedience nor t ransgressing t he
set limit s. For example, if he didn't , t hen he would have t o resort t o highway robbery, rising
against t he rulers, or some ot her kinds of disobedience t o Allah, t hen t he permission applies t o
him. If one does so t ransgressing t he limit s, or cont inually, or out of disobedience t o Allah,
t hen t he permission does not apply t o him even if he is in dire need.'' The same was report ed
from Sa` id bin Jubayr. Sa` id and Muqat il bin Hayyan are report ed t o have said t hat wit hout
willful disobedience means, "Wit hout believing t hat it is permissible.'' It was report ed t hat Ibn
` Abbas comment ed on t he Ayah:
びキ∃ ゅ∠ハ Ι
∠ ヱ∠ パ
∃ ゅ∠よ ゲ∠ ∇Βビ
∠ぴ
(. ..wit hout willful disobedience nor t ransgressing) saying, "Wit hout willful disobedience means
eat ing t he dead animal and not cont inuing t o do so. Qat adah said:
びパ
∃ ゅ∠よ ゲ∠ ∇Βビ
∠ぴ
(wit hout willful disobedience) "Wit hout t ransgressing by eat ing from t he dead animals, t hat is
when t he lawful is available.''
Issue: When one in dire st rait s finds bot h dead animals, and foods belong t o ot her people
which he could get wit hout risking t he loss of his hands or causing harm, t hen it is not allowed
for him t o eat t he dead animals. Ibn Maj ah report ed t hat ` Abbad bin Shurahbil Al-Ghubari said,
"One year we suffered from famine. I came t o Al-Madinah and ent ered a garden. I t ook some
grain t hat I cleaned, and at e, t hen I left some of it in my garment . The owner of t he garden
came, roughed me up and t ook possession of my garment . I t hen went t o Allah's Messenger and
t old him what had happened. He said t o t he man:
ヮ⊥ わ∠ ∇ヨヤzハ
∠ ゅ∠ャヱ∠ ゅ⇔ら͡ビゅ∠シ ∇ヱぺ∠ ゅ⇔バも͡ ゅ∠ィ ラ
∠ ゅ∠ミ ∇クま͡ ヮ⊥ わ∠ ∇ヨバ∠ ∇デぺ∠ ゅ∠ョ»
«ゅ⇔ヤワ͡ ゅ∠ィ ラ ∠ ゅ∠ミ ∇クま͡
.
(You have not fed him when he was hungry - or he said st arving - nor have you t aught him if he
was ignorant .)
The Prophet commanded him t o ret urn ` Abbad's garment t o him, and t o offer him a Wasq
(around 180 kilograms) - or a half Wasq - of food
This has a sufficient ly st rong chain of narrat ors and t here are many ot her wit nessing narrat ions
t o support it , such as t he Hadit h t hat ` Amr bin Shu` ayb narrat ed from his fat her t hat his
grandfat her said: Allah's Messenger was asked about t he hanging clust ers of dat es. He said:
グ∃ ガ
͡ わz ョ⊥ ゲ∠ ∇Βビ
∠ ヮ͡ Β͡ヘよ͡ る∃ ィ
∠ ゅ∠ェ ヵ͡ク ∇リョ͡ ヮ⊥ ∇レョ͡ ゆ
∠ ゅ∠タぺ∠ ∇リョ∠ »
«ヮ∇Βヤ∠ハ
∠ ¬∠ ∇ヶセ ∠ ゅ∠ヤプ∠ ∩⇔るレ∠ ∇らカ
⊥
(There is no harm for whoever t akes some of it in his mout h for a necessit y wit hout put t ing it in
his garment .)
ょ
͡ ⇒∠わム͡ ∇ャや リ ∠ ョ͡ ヮ⊥ ヤzャや メ ∠ ゴ∠ ル∠ぺ べ∠ョ ラ ∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ リ∠ Α͡グャzや ラ z ま͡ぴ
ヶ͡プ ラ ∠ ヲ⊥ヤミ⊥ ∇ほΑ∠ ゅ∠ョ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺ Κ⇔Βヤ͡ホ∠ ゅ⇔レヨ∠ を∠ ヮ͡ よ͡ ラ ∠ ヱ⊥ゲわ∠ ∇ゼΑ∠ ヱ∠
Ι
∠ ヱ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヮ⊥ zヤャや ユ⊥ ヰ⊥ ヨ⊥ あヤム∠ Α⊥ Ι
∠ ヱ∠ ケ∠ ゅzレャや Ιz ま͡ ∇ユヰ͡ ル͡ ヲ⊥トよ⊥
∇やヱ⊥ ゲ∠ わ∠ ∇セや リ
∠ Α͡グャzや マ ∠ ゃ͡ ⇒∠ャヱぺ⊥ - ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ∇ユヰ⊥ ャ∠ヱ∠ ∇ユヰ͡ Βあミゴ∠ Α⊥
∇ユワ⊥ ゲ∠ ら∠ ∇タぺ∠ べ∠ヨプ∠ り͡ ゲ∠ ヘ͡ ∇ピヨ∠ ∇ャゅ͡よ ゆ ∠ や∠グバ∠ ∇ャや∠ヱ ン∠ギヰ⊥ ∇ャゅ͡よ る∠ ヤ∠⇒∠ヤツ z ャや
ペ
あエ ∠ ∇ャゅ͡よ ょ∠ ⇒∠わム͡ ∇ャや メ ∠ ゴz ル∠ ヮ∠ ヤzャや ラ z ほ∠よ͡ マ∠ ャ͡ク∠ - ケ͡ ゅzレャや ヴ∠ヤハ ∠
び ギ∃ Β͡バよ∠ ベ∃ ゅ∠ボセ ͡ ヴ͡ヘャ∠ ょ ͡ ⇒∠わム͡ ∇ャや ヴ͡プ ∇やヲ⊥ヘヤ∠わ∠ ∇カや リ ∠ Α͡グャzや ラ z ま͡ヱ∠
(174. Verily, t hose who conceal what Allah has sent down of t he Book, and purchase a small
gain t herewit h (of worldly t hings), t hey eat int o t heir bellies not hing but fire. Allah will not
speak t o t hem on t he Day of Resurrect ion, nor purify t hem, and t heirs will be a painful
t orment ). (175. Those are t hey who have purchased error at t he price of guidance, and
t orment at t he price of forgiveness. So how bold t hey are (for evil deeds which will push t hem)
t o t he Fire). (176. That is because Allah has sent down t he Book (t he Qur'an) in t rut h. And
verily, t hose who disput ed as regards t he Book are far away in opposit ion).
びょ
͡ ⇒∠わム͡ ∇ャや リ
∠ ョ͡ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ョ ラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, t hose who conceal what Allah has sent down of t he Book.) Meaning t he Jews who
concealed t heir Book's descript ions of Muhammad , all of which t est ify t o his t rut h as a
Messenger and a Prophet . They concealed t his informat ion so t hat t hey would not lose
aut horit y and t he posit ion t hat t hey had wit h t he Arabs, where t hey would bring t hem gift s,
and honor t hem. The cursed Jews feared t hat if t hey announced what t hey know about
Muhammad , t hen t he people would abandon t hem and follow him. So t hey hid t he t rut h so
t hat t hey may ret ain t he lit t le t hat t hey were get t ing, and t hey sold t heir souls for t his lit t le
profit . They preferred t he lit t le t hat t hey gained over guidance and following t he t rut h,
believing in t he Messenger and having fait h in what Allah was sent him wit h. Therefore, t hey
have profit ed failure and loss in t his life and t he Hereaft er.
As for t his world, Allah made t he t rut h about His Messenger known anyway, by t he clear signs
and t he unequivocal proofs. Thereaft er, t hose whom t he Jews feared would follow t he Prophet
, believed in him and followed him anyway, and so t hey became his support ers against t hem.
Thus, t he Jews earned anger on t op of t he wrat h t hat t hey already had earned before, and
Allah crit icized t hem again many t imes in His Book. For inst ance, Allah said in t his Ayah (2:174
above):
ょ
͡ ⇒∠わム͡ ∇ャや リ
∠ ョ͡ ヮ⊥ ヤzャや メ
∠ ゴ∠ ル∠ぺ べ∠ョ ラ∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ リ ∠ Α͡グャzや ラz ま͡ぴ
びΚ⇔Βヤ͡ホ∠ ゅ⇔レヨ∠ を∠ ヮ͡ よ͡ ラ
∠ ヱ⊥ゲわ∠ ∇ゼΑ∠ ヱ∠
(Verily, t hose who conceal what Allah has sent down of t he Book, and purchase a small gain
t herewit h (of worldly t hings).) meaning, t he j oys and delight s of t his eart hly life. Allah said:
びケ∠ ゅzレャや Ι
z ま͡ ∇ユヰ͡ ル͡ ヲ⊥トよ⊥ ヶ͡プ ラ
∠ ヲ⊥ヤミ⊥ ∇ほΑ∠ ゅ∠ョ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
(...t hey eat int o t heir bellies not hing but fire,) meaning, what ever t hey eat in ret urn for hiding
t he t rut h, will t urn int o a raging fire in t heir st omachs on t he Day of Resurrect ion.
ゅ∠ヨルz ま͡ ゅ⇔ヨ∇ヤニ
⊥ ヴ∠ヨ⇒∠わΒ∠ ∇ャや メ∠ ヲ∠ ∇ョぺ∠ ラ
∠ ヲ⊥ヤミ⊥ ∇ほΑ∠ リ ∠ Α͡グャzや ラz ま͡ぴ
び や⇔ゲΒ͡バシ
∠ ラ
∠ ∇ヲヤ∠∇ダΒ∠ シ
∠ ヱ∠ や⇔ケゅ∠ル ∇ユヰ͡ ル͡ ヲ⊥トよ⊥ ヴ͡プ ラ ∠ ヲ⊥ヤミ⊥ ∇ほΑ∠
(Verily, t hose who unj ust ly eat up t he propert y of orphans, t hey eat up only fire int o t heir
bellies, and t hey will be burnt in t he blazing Fire!) (4:10)
る͡ ツ
z ヘ͡ ∇ャや∠ヱ ょ
͡ ワ∠ グz ャや る͡ Β͡ルへ ヶ͡プ ゆ ⊥ ゲ∠ ∇ゼΑ∠ ∇ヱぺ∠ モ ⊥ ミ⊥ ∇ほΑ∠ ヵ͡グャzや»
«ユzレヰ∠ ィ∠ ケ∠ ゅ∠ル ヮ͡ レ͡ ∇トよ∠ ヶ͡プ ゲ⊥ ィ
͡ ∇ゲイ ∠ Α⊥ ゅ∠ヨルz ま
(Those who eat or drink in golden or silver plat es are filling t heir st omachs wit h t he fire of
Jahannam (Hell).)
Allah said:
This is because Allah is furious wit h t hem for concealing t he t rut h. They t hus deserve Allah's
anger, so Allah will not look at t hem or purify t hem, meaning t hat He will not praise t hem but
will cause t hem t o t ast e a severe t orment . Then, Allah said about t hem:
Hence, t hey opposed t he guidance, t hat is, not announcing t he Prophet 's descript ion t hey find
in t heir Books, t he news about his prophecy and t he good news of his coming which t he
previous Prophet s proclaimed, as well as following and believing in him. Inst ead, t hey
preferred misguidance by denying him, rej ect ing him and concealing his descript ions t hat were
ment ioned in t heir Books. Allah said:
Allah st at es t hat t hey will suffer such severe, painful t orment t hat t hose who see t hem will be
amazed at how t hey could bear t he t remendous punishment , t ort ure and pain t hat t hey will
suffer. We seek refuge wit h Allah from t his evil end. RAllah's St at ement :
びペ
あエ
∠ ∇ャゅ͡よ ょ
∠ ⇒∠わム͡ ∇ャや メ
∠ ゴz ル∠ ヮ∠ ヤzャや ラ
z ほ∠よ͡ マ
∠ ャ͡ク∠ ぴ
(That is because Allah has sent down t he Book (t he Qur'an) in t rut h. ) means, t hey deserve t his
painful t orment because Allah has revealed Books t o His Messenger Muhammad , and t he
Prophet s before him, and t hese revelat ions bring about t rut h and expose falsehood. Yet , t hey
t ook Allah's signs for mockery. Their Books ordered t hem t o announce t he t rut h and t o spread
t he knowledge, but inst ead, t hey defied t he knowledge and rej ect ed it . This Final Messenger
Muhammad called t hem t o Allah, commanded t hem t o work right eousness and forbade t hem
from commit t ing evil. Yet , t hey rej ect ed, denied and defied him and hid t he t rut h t hat t hey
knew about him. They, t hus, mocked t he Ayat t hat Allah revealed t o His Messengers, and t his is
why t hey deserved t he t orment and t he punishment . This is why Allah said here (2:176):
リ
∠ Α͡グャzや ラ
z ま͡ヱ∠ ペ
あエ∠ ∇ャゅ͡よ ょ∠ ⇒∠わム͡ ∇ャや メ
∠ ゴz ル∠ ヮ∠ ヤzャや ラ
z ほ∠よ͡ マ
∠ ャ͡ク∠ ぴ
び ギ∃ Β͡バよ∠ ベ
∃ ゅ∠ボセ
͡ ヴ͡ヘャ∠ ょ ͡ ⇒∠わム͡ ∇ャや ヴ͡プ ∇やヲ⊥ヘヤ∠わ∠ ∇カや
(That is because Allah has sent down t he Book (t he Qur'an) in t rut h. And verily, t hose who
disput ed about t he Book are far away in opposit ion.)
As for t he explanat ion of t his Ayah, Allah first commanded t he believers t o face Bayt Al-Maqdis,
and t hen t o face t he Ka` bah during t he prayer. This change was difficult for some of t he
People of t he Book, and even for some Muslims. Then Allah sent revelat ion which clarified t he
wisdom behind t his command, t hat is, obedience t o Allah, adhering t o His commands, facing
wherever He commands facing, and implement ing what ever He legislat es, t hat is t he obj ect ive.
This is Birr, Taqwa and complet e fait h. Facing t he east or t he west does not necessit at e
right eousness or obedience, unless it is legislat ed by Allah. This is why Allah said:
Abu Al-` Aliyah said, "The Jews used t o face t he west for t heir Qiblah, while t he Christ ians used
t o face t he east for t heir Qiblah. So Allah said:
ベ
͡ ゲ͡ ∇ゼヨ∠ ∇ャや モ
∠ ら∠ ホ͡ ∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲぁャヲ∠ ゎ⊥ ラ∠ぺ ゲz ら͡ ∇ャや ザ
∠ ∇Βャzぴ
びゆ
͡ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱ
(It is not Birr t hat you t urn your faces t owards east and (or) west (in prayers)) (2: 177)
meaning, "t his is fait h, and it s essence requires implement at ion.'' Similar was report ed from Al-
Hasan and Ar-Rabi` bin Anas. At h-Thawri recit ed:
びヮ͡ ヤzャゅ͡よ リ
∠ ョ∠ や∠¬ ∇リョ∠ ゲz ら͡ ∇ャや リ
z ム͡ ⇒∠ャヱ∠ ぴ
(but Birr is t he one who believes in Allah,) and said t hat what follows are t he t ypes of Birr. He
has said t he t rut h. Cert ainly, t hose who acquire t he qualit ies ment ioned in t he Ayah will have
indeed embraced all aspect s of Islam and implement ed all t ypes of right eousness; believing in
Allah, t hat He is t he only God wort hy of worship, and believing in t he angels t he emissaries
bet ween Allah and His Messengers.
The ` Books' are t he Divinely revealed Books from Allah t o t he Prophet s, which were finalized
by t he most honorable Book (t he Qur'an). The Qur'an supercedes all previous Books, it ment ions
all t ypes of right eousness, and t he way t o happiness in t his life and t he Hereaft er. The Qur'an
abrogat es all previous Books and t est fies t o all of Allah's Prophet s, from t he first Prophet t o t he
Final Prophet , Muhammad, may Allah's peace and blessings be upon t hem all.
Allah's st at ement :
びヮ͡ らあ ェ
⊥ ヴ∠ヤハ
∠ メ
∠ ゅ∠ヨ∇ャや ヴ∠ゎや∠¬ヱ∠ ぴ
(...and gives his wealt h, in spit e of love for it ,) refers t o t hose who give money away while
desiring it and loving it . It is recorded in t he Sahihayn t hat Abu Hurayrah narrat ed t hat t he
Prophet said:
∀ウΒ͡エ∠タ ろ
∠ ∇ルぺ∠ヱ∠ ベ∠ ギz ダ
∠ ゎ∠ ∇ラぺ∠ る͡ ホ∠ギダ z ャや モ ⊥ツ ∠ ∇プぺ∠»
«ゲ∇ボヘ∇ャや ヴ∠ゼ∇ガゎ∠ ヱ ヴ∠レピ͡ ∇ャや モ
⊥ ョ⊥ ∇ほゎ∠ ∩∀ウΒ͡エセ ∠
(The best charit y is when you give it away while st ill healt hy and t hrift y, hoping t o get rich and
fearing povert y.)
Allah said:
ゅ⇔ヨΒ͡わΑ∠ ヱ∠ ゅ⇔レΒ͡ム∇ジョ͡ ヮ͡ らあ ェ
⊥ ヴ∠ヤハ ∠ ュ∠ ゅ∠バト z ャや ラ ∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ ぴ
∇ユム⊥ レ͡ョ ギ⊥ Α͡ゲル⊥ Ι
∠ ヮ͡ ヤzャや ヮ͡ ∇ィヲ∠ ャ͡ ∇ユム⊥ ヨ⊥ バ͡ ∇トル⊥ ゅ∠ヨルz ま͡ - や⇔ゲΒ͡シぺ∠ヱ∠
び や⇔ケヲ⊥ムセ ⊥ Ι ∠ ヱ∠ ¬⇔ へ∠ゴィ ∠
(And t hey give food, inspit e of t heir love for it , t o t he Miskin (t he poor), t he orphan, and t he
capt ive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor t hanks
from you.'') (76:8, 9)
and:
びラ
∠ ヲぁらエ
͡ ゎ⊥ ゅzヨ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎ ヴzわェ
∠ ゲz ら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
(By no means shall you at t ain Birr unless you spend of t hat which you love.) (3:92) Allah's
st at ement :
び∀る∠タゅ∠ダ∠カ ∇ユヰ͡ よ͡ ラ
∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ
∠ ∠ラヱ⊥ゲ͡を∇ぽΑ⊥ ∠ヱぴ
(...and give t hem preference over t hemselves even t hough t hey were in need of t hat ) (59:9)
refers t o a higher cat egory and st at us, as t he people ment ioned here give away what t hey
need, while t hose ment ioned in t he previous Ayat give away what t hey covet (but not
necessarily need).
Allah's st at ement :
びヴ∠ヨ⇒∠わΒ∠ ∇ャや∠ヱぴ
(t o t he orphans) The orphans are children who have none t o look aft er t hem, having lost t heir
fat hers while t hey are st ill young, weak and unable t o find t heir own sust enance since t hey
have not reached t he age of work and adolescence. ` Abdur-Razzaq report ed t hat ` Ali said t hat
t he Prophet said:
びリ
⊥ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱぴ
(and t o Al-Masakin) The Miskin is t he person who does not have enough food, clot hing, or he
has no dwelling. So t he Miskin should be grant ed t he provisions t o sust ain him enough so t hat
he can acquire his needs. In t he Sahihayn it is recorded t hat Abu Hurayrah said t hat Allah's
Messenger said:
びモ
͡ Β͡らジ
z ャや リ
͡ ∇よや∠ヱぴ
(and t o t he wayfarer) is t he needy t raveler who runs out of money and should, t hus, be grant ed
what ever amount t hat helps him t o go back t o his land. Such is t he case wit h whoever int ends
t o go on a permissible j ourney, he is given what he needs for his j ourney and back. The guest s
are included in t his cat egory. ` Ali bin Abu Talhah report ed t hat Ibn ` Abbas said, "Ibn As-Sabil
(wayfarer) is t he guest who is host ed by Muslims.'' Furt hermore, Muj ahid, Sa` id bin Jubayr, Abu
Ja` far Al-Baqir, Al-Hasan, Qat adah, Ad-Dahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqat il bin
Hayyan said similarly.
びリ
∠ Β͡ヤも͡ べzジャや∠ヱぴ
(and t o t hose who ask) refers t o t hose who beg people and are t hus given a part of t he Zakah
and general charit y.
びゆ
͡ ゅ∠ホゲあ ャや ヶ͡プヱ∠ ぴ
(and t o set servant s free) These are t he servant s who seek t o free t hemselves, but cannot find
enough money t o buy t heir freedom. We will ment ion several of t hese cat egories and t ypes
under t he Tafsir of t he Ayah on Sadaqah in Surat Bara'ah chapt er 9 in t he Qur'an , In sha'
Allah.
Allah's st at ement :
びり∠ ヲ∠ヤダ
z ャや ュ∠ ゅ∠ホぺ∠ヱ∠ ぴ
(performs As-Salah (Iqamat -As-Salah)) means t hose who pray on t ime and give t he prayer it s
due right ; t he bowing, prost rat ion, and t he necessary at t ent ion and humbleness required by
Allah. Allah's st at ement :
Allah's st at ement :
is similar t o:
びペ
∠ ⇒∠んΒ͡ヨ∇ャや ラ
∠ ヲ⊥ツボ⊥ レ͡Α Ι
∠ ヱ∠ ヮ͡ ヤzャや ギ͡ ∇ヰバ∠ よ͡ ラ
∠ ヲ⊥プヲ⊥Α リ
∠ Α͡グャzやぴ
(Those who fulfill t he covenant of Allah and break not t he Mit haq (bond, t reat y, covenant ).)
(13:20)
ギ∠ ハ
∠ ヱ∠ や∠クま∠ヱ ∩∠ゆグ∠ ミ∠ ゐ
∠ ギz ェ
∠ や∠クま͡ :∀ゐゅ∠ヤ∠を ペ ͡ プ͡ ゅ∠レヨ⊥ ∇ャや る⊥ Α∠ へ»
«ラゅ∠カ リ ∠ ヨ͡ わ⊥ ∇もや や∠クま∠ヱ ∩∠ブヤ∠∇カぺ∠
(The signs of a hypocrit e are t hree: if he speaks, he lies; if he promises, he breaks his promise;
and if he is ent rust ed, he breaches t he t rust .)
ユ∠ タ
∠ ゅ∠カ や∠クま∠ヱ∩∠ケ∠ギ∠ビ ギ∠ ワ∠ ゅハ
∠ や∠クま∠ヱ ∩∠ゆグ∠ ミ∠ ゐ
∠ ギz ェ
∠ や∠クま͡»
«ゲ∠イプ∠
(If he speaks, he lies; if he vows, he breaks his vow; and if he disput es, he is lewd.)
Allah's st at ement :
リ
∠ Β͡ェヱ∠ ͡¬やzゲツ
z ャやヱ ¬͡ べ∠シ∇ほら∠ ∇ャや ヴ͡プ ∠リΑ͡ゲ͡よゅzダャや∠ヱぴ
びサ
͡ ∇ほら∠ ∇ャや
(. ..and who are pat ient in ext reme povert y and ailment (disease) and at t he t ime of fight ing
(during t he bat t les).) means, during t he t ime of meekness and ailment .
びサ
͡ ∇ほら∠ ∇ャや リ
∠ Β͡ェヱ∠ ぴ
(...and at t he t ime of fight ing (during t he bat t les).) means on t he bat t lefield while facing t he
enemy, as Ibn Mas` ud, Ibn ` Abbas, Abu Al-` Aliyah, Murrah Al-Hamdani, Muj ahid, Sa` id bin
Jubayr, Al-Hasan, Qat adah, Ar-Rabi` bin Anas, As-Suddi, Muqat il bin Hayyan, Abu Malik, Ad-
Dahhak and ot hers have st at ed.
And calling t hem t he pat ient here, is a form of praise, because of t he import ance of pat ience
in t hese circumst ances, and t he suffering and difficult ies t hat accompany t hem. And Allah
knows best , it is He Whom help is sought from, and upon Him we rely.
Allah's st at ement :
びやヲ⊥ホギ∠ タ
∠ リ
∠ Α͡グャzや マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
(Such are t he people of t he t rut h) means, whoever acquires t hese qualit ies, t hese are t rut hful
in t heir fait h. This is because t hey have achieved fait h in t he heart and realized it in deed and
upon t he t ongue. So t hey are t he t rut hful,
びラ
∠ ヲ⊥ボわz ヨ⊥ ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺヱ∠ ぴ
(and t hey are Al-Mut t aqun (t he pious).) because t hey avoided t he prohibit ions and performed
t he act s of obedience.
あゲエ
⊥ ∇ャゅ͡よ ぁゲエ
⊥ ∇ャや ヴ∠ヤ∇わ∠ボ∇ャや ヶ͡プ ソ ⊥ ゅ∠ダボ͡ ∇ャや ユ⊥ ム⊥ ∇Βヤ∠ハ ∠ ょ ∠ わ͡ ミ⊥ ぴ
びヴ∠ん∇ルΙ
y ゅ͡よ ヴ∠んルyΙや∠ヱ ギ͡ ∇らバ∠ ∇ャゅ͡よ ギ⊥ ∇らバ∠ ∇ャや∠ヱ
(Al-Qisas (t he Law of equalit y in punishment ) is prescribed for you in case of murder: t he free
for t he free, t he slave for t he slave, and t he female for t he female.)
Allah's st at ement :
びヴ∠ん∇ルΙ
y ゅよ͡ ヴ∠んルyΙや∠ヱ ギ͡ ∇らバ∠ ∇ャゅ͡よ ギ⊥ ∇らバ∠ ∇ャや∠ヱ あゲエ
⊥ ∇ャゅ͡よ ぁゲエ
⊥ ∇ャやぴ
(t he free for t he free, t he slave for t he slave, and t he female for t he female.) was abrogat ed
by t he st at ement life for life (5:45). However, t he maj orit y of scholars agree t hat t he Muslim is
not killed for a disbeliever whom he kills. Al- Bukhari report ed t hat ` Ali narrat ed t hat Allah's
Messenger said:
«ゲ͡プゅ∠ムよ͡ ∀ユ͡ヤ∇ジョ⊥ モ
⊥ わ∠ ∇ボΑ⊥ ゅ∠ャヱ∠ »
(The Muslim is not killed for t he disbeliever (whom he kills).)
No opinion t hat opposes t his ruling could st and correct , nor is t here an aut hent ic Hadit h t o
cont radict it . However, Abu Hanifah t hought t hat t he Muslim could be killed for a disbeliever,
following t he general meaning of t he Ayah (5:45) in Surat Al-Ma'idah (chapt er 5 in t he Qur'an).
The Four Imams (Abu Hanifah, Malik, Shafi` i and Ahmad) and t he maj orit y of scholars st at ed
t hat t he group is killed for one person whom t hey murder. ` Umar said, about a boy who was
killed by seven men, "If all t he resident s of San` a' (capit al of Yemen t oday) collaborat ed on
killing him, I would kill t hem all.'' No opposing opinion was known by t he Companions during
t hat t ime which const it ut es a near Ij ma` (consensus). There is an opinion at t ribut ed t o Imam
Ahmad t hat a group of people is not killed for one person whom t hey kill, and t hat only one
person is killed for one person. Ibn Al-Mundhir also at t ribut ed t his opinion t o Mu` adh, Ibn Az-
Zubayr, ` Abdul-Malik bin Marwan, Az-Zuhri, Ibn Sirin and Habib bin Abu Thabit . Allah's
st at ement :
フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ∀ネゅ∠らゎあ ゅ∠プ ∀¬∇ヴ∠セ ヮ͡ Β͡カぺ∠ ∇リョ͡ ヮ⊥ ャ∠ ヴ
∠ ヘ͡ ハ⊥ ∇リヨ∠ プ∠ ぴ
びリ
∃ ⇒∠ジ∇ェみ͡よ͡ ヮ͡ ∇Βャ∠ま͡ ∀¬へ∠キぺ∠ヱ∠
(But if t he killer is forgiven by t he brot her (or t he relat ives) of t he killed (against blood
money), t hen it should be sought in a good manner, and paid t o him respect fully.) refers t o
accept ing blood money (by t he relat ives of t he vict im in ret urn for pardoning t he killer) in
cases of int ent ional murder. This opinion is at t ribut ed t o Abu Al-` Aliyah, Abu Sha` t ha',
Muj ahid, Sa` id bin Jubayr, ` At a' Al-Hasan, Qat adah and Muqat il bin Hayyan. Ad-Dahhak said
t hat Ibn ` Abbas said:
びリ
∃ ⇒∠ジ∇ェみ͡よ͡ ヮ͡ ∇Βャ∠ま͡ ∀¬へ∠キぺ∠ヱ∠ ぴ
( and paid t o him respect fully.) means, t he killer should accept t he t erms of set t lement
wit hout causing furt her harm or resist ing t he payment .
Allah's st at ement :
Sa` id bin Mansur report ed t hat Ibn ` Abbas said, "The Children of Israel were required t o apply
t he Law of equalit y in murder cases and were not allowed t o offer pardons (in ret urn for blood
money). Allah said t o t his Ummah (t he Muslim nat ion):
あゲエ
⊥ ∇ャゅ͡よ ぁゲエ
⊥ ∇ャや ヴ∠ヤ∇わ∠ボ∇ャや ヶ͡プ ソ ⊥ ゅ∠ダボ͡ ∇ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ょ ∠ わ͡ ミ⊥ ぴ
∇リョ͡ ヮ⊥ ャ∠ ヴ
∠ ヘ͡ ハ
⊥ ∇リヨ∠ プ∠ ヴ∠ん∇ルΙ
y ゅ͡よ ヴ∠んルyΙや∠ヱ ギ͡ ∇らバ∠ ∇ャゅ͡よ ギ⊥ ∇らバ∠ ∇ャや∠ヱ
び∀¬∇ヴ∠セ ヮ͡ Β͡カぺ∠
(The Law of equalit y in punishment is prescribed for you in case of murder: t he free for t he
free, t he servant for t he servant , and t he female for t he female. But if t he killer is forgiven by
t he brot her (or t he relat ives) of t he killed (against blood money),)
Hence, ` pardoning' or ` forgiving' means accept ing blood money in int ent ional murder cases.''
Ibn Hibban also recorded t his in his Sahih. Qat adah said:
Allah's st at ement :
び∀りヲ∠Βェ
∠ ソ
͡ ゅ∠ダボ͡ ∇ャや ヶ͡プ ∇ユム⊥ ャ∠ヱ∠ ぴ
(And t here is life for you in Al-Qisas) legislat ing t he Law of equalit y, i.e., killing t he murderer,
carries great benefit s for you. This way, t he sanct it y of life will be preserved because t he killer
will refrain from killing, as he will be cert ain t hat if he kills, he would be killed. Hence life will
be preserved. In previous Books, t here is a st at ement t hat killing st ops furt her killing! This
meaning came in much clearer and eloquent t erms in t he Qur'an:
び∀りヲ∠Βェ
∠ ソ
͡ ゅ∠ダボ͡ ∇ャや ヶ͡プ ∇ユム⊥ ャ∠ヱ∠ ぴ
(And t here is (a saving of) life for you in Al-Qisas (t he Law of equalit y in punishment ).)
Abu Al-` Aliyah said, "Allah made t he Law of equalit y a ` life'. Hence, how many a man who
t hought about killing, but t his Law prevent ed him from killing for fear t hat he will be killed in
t urn.'' Similar st at ement s were report ed from Muj ahid, Sa` id bin Jubayr, Abu Malik, Al-Hasan,
Qat adah, Ar-Rabi` bin Anas and Muqat il bin Hayyan. Allah's st at ement :
びラ
∠ ヲ⊥ボわz ゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ょ
͡ ⇒∠ら∇ャΕ
∠ や ヶ͡ャヱ⊥ほΑぴ
(O men of underst anding, t hat you may acquire Taqwa.) means, ` O you who have sound minds,
comprehension and underst anding! Perhaps by t his you will be compelled t o refrain from
t ransgressing t he prohibit ions of Allah and what He considers sinful. ' Taqwa (ment ioned in t he
Ayah) is a word t hat means doing all act s of obedience and refraining from all prohibit ions.
ポ
∠ ゲ∠ ゎ∠ ラ͡ま れ
⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ミ⊥ ギ∠ ェ
∠ ぺ∠ ゲ∠ ツ
∠ ェ ∠ や∠クま͡ ∇ユム⊥ ∇Βヤ∠ハ ∠ ょ ∠ わ͡ ミ⊥ ぴ
ゅボ6 ェ
∠ フ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リ
∠ Β͡よゲ∠ ∇ホΙ
x や∠ヱ リ ͡ ∇Αギ∠ ャ͡ヲ∠ ∇ヤャ͡ る⊥ Βz タ
͡ ヲ∠ ∇ャや や⇔ゲ∇Βカ ∠
びリ ∠ Β͡ボわz ヨ⊥ ∇ャや ヴ∠ヤハ ∠
リ∠ Α͡グャzや ヴ∠ヤハ ∠ ヮ⊥ ヨ⊥ ∇をま͡ べ∠ヨルz み͡プ∠ ヮ⊥ バ∠ ヨ͡ シ
∠ ゅ∠ョギ∠ ∇バよ∠ ヮ⊥ ャ∠ギz よ∠ リ∠ヨプ∠ ぴ
リ͡ョ フ ∠ ゅ∠カ ∇リヨ∠ プ∠ - ∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ ∠ ヮ∠ ヤzャや ラz ま͡ ヮ⊥ ル∠ ヲ⊥ャギあ ら∠ Α⊥
ヮ͡ ∇Βヤ∠ハ
∠ ユ∠ ∇をま͡ Κ∠ プ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ウ
∠ ヤ∠∇タほ∠プ∠ ゅ⇔ヨ∇をま͡ ∇ヱぺ∠ ゅ⇔ヘレ∠ ィ
∠ ソ ∃ ヲぁョ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ z ま͡
(180. It is prescribed for you, when deat h approaches any of you, if he leaves wealt h, t hat he
makes a bequest t o parent s and next of kin, according t o reasonable manners. (This is) a dut y
upon Al-Mut t aqin (t he pious).) (181. Then whoever changes it aft er hearing it , t he sin shall be
on t hose who make t he change. Truly, Allah is All-Hearer, All-Knower.) (182. But he who fears
from a t est at or some unj ust act or wrongdoing, and t hereupon he makes peace bet ween t he
part ies concerned, t here shall be no sin on him. Cert ainly, Allah is Oft -Forgiving, Most
Merciful.)
る∠ ⇒⇒zΒタ
͡ ヱ∠ ゅ∠ヤプ∠ ∩⊥ヮボz ェ
∠ ペ
∠ェ∠ ヵ͡ク zモミ⊥ ヴ∠ト∇ハぺ∠ ∇ギホ∠ ぶ
∠ やラ
z ま͡»
«ゐ͡ケや∠ヲャ͡
(Allah has given each heir his fixed share. So t here is no will for a deserving heir.)
Imam Ahmad recorded t hat Muhammad bin Sirin said: Ibn ` Abbas recit ed Surat Al-Baqarah
(chapt er 2 in t he Qur'an) unt il he reached t he Ayah:
びリ
∠ Β͡よゲ∠ ∇ホΙ
x や∠ヱ リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ヤャ͡ る⊥ Βz タ
͡ ヲ∠ ∇ャや や⇔ゲ∇Βカ
∠ ポ
∠ ゲ∠ ゎ∠ ラ͡まぴ
(...if he leaves wealt h, t hat he makes a bequest t o parent s and next of kin.)
He t hen said, "This Ayah was abrogat ed.'' This was recorded by Sa` id bin Mansur and Al-Hakim
in his Must adrak Al-Hakim Said, "It is Sahih according t o t heir crit eria (Al-Bukhari and Muslim)''.
Ibn Abu Hat im report ed t hat Ibn ` Abbas said t hat Allah's st at ement :
びリ
∠ Βよ͡ ゲ∠ ∇ホΙ
x や∠ヱ リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ヤャ͡ る⊥ Βz タ
͡ ヲ∠ ∇ャやぴ
(a bequest t o parent s and next of kin)
ラ
∠ ヲ⊥よゲ∠ ∇ホΙ
x や∠ヱ ラ͡ ギ∠ ャ͡ヲ∠ ∇ャや ポ ∠ ゲ∠ ゎ∠ ゅzヨョあ ∀ょ͡Βダ∠ル メ ͡ ゅ∠ィゲあ ヤあャぴ
ゅzヨョ͡ ラ
∠ ヲ⊥よゲ∠ ∇ホΙ
x や∠ヱ ラ ͡ ギ∠ ャ͡ヲ∠ ∇ャや ポ
∠ ゲ∠ ゎ∠ ゅzヨョあ ∀ょΒ͡ダ∠ル ¬͡ べ∠ジレあ ヤ͡ャヱ∠
び ゅ⇔ッヱ⊥ゲ∇ヘョz ゅ⇔らΒ͡ダル∠ ゲ∠ ん⊥ ミ∠ ∇ヱぺ∠ ヮ⊥ ∇レョ͡ モ z ホ∠
(There is a share for men and a share for women from what is left by parent s and t hose nearest
relat ed, whet her t he propert y be small or large a legal share.) (4:7)
Ibn Abu Hat im t hen said, "It was report ed from Ibn ` Umar, Abu Musa, Sa` id bin Musayyib, Al-
Hasan, Muj ahid, ` At a' Sa` id bin Jubayr, Muhammad bin Sirin, ` Ikrimah, Zayd bin Aslam and Ar-
Rabi` bin Anas. Qat adah, As-Suddi, Muqat il bin Hayyan, Tawus, Ibrahim An-Nakha` i, Shurayh,
Ad-Dahhak and Az-Zuhri said t hat t his Ayah (2:180 above) was abrogat ed by t he Ayah about t he
inherit ors (4:7).''
Ibn ` Umar comment ed, "Ever since I heard t his st at ement from Allah's Messenger , no night has
passed, but my will is kept ready wit h me.'' There are many ot her Ayat and Ahadit h ordering
kindness and generosit y t o one's relat ives.
«ゲΒ͡んミ∠ ゑ
⊥ ヤ⊥ぁんャや∠ヱ ゑ
⊥ ヤ⊥ぁんャや»
(One-t hird, yet even one-t hird is t oo much.)''
Allah's st at ement :
リ
∠ Α͡グャzや ヴ∠ヤハ
∠ ヮ⊥ ヨ⊥ ∇をま͡ べ∠ヨルz み͡プ∠ ヮ⊥ バ∠ ヨ͡ シ
∠ ゅ∠ョギ∠ ∇バよ∠ ヮ⊥ ャ∠ギz よ∠ リ∠ヨプ∠ ぴ
び ∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ ∠ ヮ∠ ヤzャや ラ z ま͡ ヮ⊥ ル∠ ヲ⊥ャギあ ら∠ Α⊥
(Then whoever changes it aft er hearing it , t he sin shall be on t hose who make t he change.
Truly, Allah is All-Hearer, All-Knower.) means, whoever changed t he will and t est ament or
alt ered it by addit ion or delet ion, including hiding t he will as is obvious, t hen
びヮ⊥ ル∠ ヲ⊥ャギあ ら∠ Α⊥ リ
∠ Α͡グャzや ヴ∠ヤハ
∠ ヮ⊥ ヨ⊥ ∇をま͡ べ∠ヨルz ͡み∠プぴ
(t he sin shall be on t hose who make t he change. )
Ibn ` Abbas and ot hers said, "The dead person's reward will be preserved for him by Allah, while
t he sin is acquired by t hose who change t he will.''
び∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Truly, Allah is All-Hearer, All-Knower.) means, Allah knows what t he dead person has
bequeat hed and what t he beneficiaries (or ot hers) have changed in t he will.
Allah's st at ement :
Ibn ` Abbas, Abu Al-` Aliyah, Muj ahid, Ad-Dahhak, Ar-Rabi` bin Anas and As-Suddi said, "Error.''
These errors include such cases as when t he inherit or indirect ly acquires more t han his fair
share, such as by being allocat ed t hat a cert ain it em ment ioned in t he legacy be sold t o him.
Or, t he t est at or might include his daught er's son in t he legacy t o increase his daught er's share
in t he inherit ance, and so fort h. Such errors might occur out of t he kindness of t he heart
wit hout t hinking about t he consequences of t hese act ions, or by sinful int ent ion. In such cases,
t he execut ive of t he will and t est ament is allowed t o correct t he errors and t o replace t he
unj ust it ems in t he will wit h a bet t er solut ion, so t hat bot h t he Islamic law and what t he dead
person had wished for are respect ed and observed. This act would not const it ut e an alt erat ion
in t he will and t his is why Allah ment ioned it specifically, so t hat it is excluded from t he
prohibit ion (t hat prohibit s alt ering t he will and t est ament ) ment ioned in t he previous Ayah.
And Allah knows best .
リ
∠ Β͡バ∇らシ ∠ ゲ͡ ∇Βガ ∠ ∇ャや モ ͡ ∇ワぺ∠ モ ͡ ヨ∠ バ∠ よ͡ モ⊥ ヨ∠ ∇バΒ∠ ャ∠ モ ∠ィ⊥ ゲz ャや ラ z ま͡»
ヮ∠ャ ユ⊥ わ∠ ∇ガΒ⊥ プ∠ ∩͡ヮわ͡ Βz タ
͡ ヱ∠ ヶ͡プ フ ∠ ゅ∠ェ ヴ∠タ∇ヱぺ∠ や∠クみ͡プ∠ ∩⇔るレ∠ シ ∠
モ
⊥ ヨ∠ ∇バΒ∠ ャ∠ モ∠ィ ⊥ ゲz ャや ラ z ま͡ヱ∠ .ケ∠ ゅzレャや モ ⊥カ ⊥ ∇ギΒ∠ プ∠ ∩͡ヮヤ͡ヨ∠ ハ∠ ゲあ ゼ ∠ よ͡
∩͡ヮわ͡ Βz タ
͡ ヱ∠ ヶ͡プ メ ⊥ ギ͡ ∇バΒ∠ プ∠ ∩⇔るレ∠ シ
∠ リ ∠ Β͡バ∇らシ∠ ゲあ ゼ z ャや モ
͡ ∇ワぺ∠ モ ͡ ヨ∠ バ∠ よ͡
«る⇒⇒zレイ ∠ ∇ャや モ
⊥カ ⊥ ∇ギΒ∠ プ∠ ∩͡ヮヤ͡ヨ∠ ハ
∠ ゲ͡ ∇Βガ ∠ よ͡ ヮ⊥ ャ∠ ユ⊥ わ∠ ∇ガΒ⊥ プ∠
(A man might perform t he works of right eous people for sevent y years, but when he dict at es
his will, he commit s inj ust ice and t hus his works end wit h t he worst of his deeds and he ent ers
t he Fire. A man might perform t he works of evil people for sevent y years, but t hen dict at es a
j ust will and t hus ends wit h t he best of his deeds and t hen ent ers Paradise.)
びゅ∠ワヱ⊥ギわ∠ ∇バゎ∠ Κ
∠ プ∠ ヮ͡ ヤzャや キ⊥ ヱ⊥ギェ
⊥ マ
∠ ∇ヤゎ͡ ぴ
(These are t he limit s ordained by Allah, so do not t ransgress t hem.)'' (2:229)
ょ
∠ わ͡ ミ⊥ ゅ∠ヨミ∠ ュ⊥ ゅ∠Βダ
あ ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ょ∠ わ͡ ミ⊥ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びラ∠ ヲ⊥ボわz ゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ リ
∠ Α͡グャzや ヴ∠ヤハ ∠
ヴ∠ヤハ ∠ ∇ヱぺ∠ ゅ⇔ツΑ͡ゲョz ユ⊥ムレ͡ョ ラ ∠ ゅ∠ミ リ∠ヨプ∠ れ ∃ キ∠ ヱ⊥ギ∇バョz ゅ⇔ョゅzΑぺ∠ぴ
ヮ⊥ ル∠ ヲ⊥ボΒ͡トΑ⊥ リ∠ Α͡グャzや ヴ∠ヤ∠ハ∠ヱ ゲ∠ カ ∠ ぺ⊥ ュ∃ ゅzΑぺ∠ ∇リョあ り∀ ギz バ͡ プ∠ ゲ∃ ヘ∠ シ
∠
ヮ⊥ zャ ∀ゲ∇Β∠カ ヲ∠ ヰ⊥ プ∠ や⇔ゲ∇Βカ
∠ ネ ∠ ヲz ト∠ ゎ∠ リ∠ヨプ∠ リ ∃ Β͡ム∇ジョ͡ ュ⊥ ゅ∠バデ ∠ る∀ Α∠ ∇ギプ͡
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ レ⊥ミ ラ͡ま ∇ユム⊥ ャz ∀ゲ∇Β∠カ ∇やヲ⊥ョヲ⊥ダゎ∠ ラ∠ぺヱ∠
(183. O you who believe! Fast ing is prescribed for you as it was prescribed for t hose before
you, t hat you may acquire Taqwa.) (184. Fast for a fixed number of days, but if any of you is ill
or on a j ourney, t he same number (should be made up) from ot her days. And as for t hose who
can fast wit h difficult y, (e.g., an old man), t hey have (a choice eit her t o fast or) t o feed a
Miskin (poor person) (for every day). But whoever does good of his own accord, it is bet t er for
him. And t hat you fast is bet t er for you if only you know.)
ょ
∠ わ͡ ミ⊥ ゅ∠ヨミ∠ ュ⊥ ゅ∠Βダ
あ ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ょ∠ わ͡ ミ⊥ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びラ∠ ヲ⊥ボわz ゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ リ
∠ Α͡グャzや ヴ∠ヤハ ∠
(O you who believe! Fast ing is prescribed for you as it was prescribed for t hose before you, t hat
you may have Taqwa).) since t he fast cleanses t he body and narrows t he pat hs of Shayt an. In
t he Sahihayn t he following Hadit h was recorded:
り∠ ¬∠ ゅ∠ら∇ャや ユ⊥ ム⊥ ∇レョ͡ ネ
∠ ゅ∠トわ∠ ∇シや リ ͡ ョ∠ ゆ ͡ ゅ∠らゼz ャや ゲ∠ ゼ ∠ ∇バョ∠ ゅ∠Α»
ヮ⊥ ャ∠ ヮ⊥ ルz み͡プ∠ ュ͡ ∇ヲダz ャゅ͡よ ヮ͡ ∇Βヤ∠バ∠ プ∠ ノ͡トわ∠ ∇ジΑ∠ ∇ユャ∠ ∇リョ∠ ヱ∠ ∇ァヱz ゴ∠ ⇒∠わΒ∇ヤプ∠
«¬ゅ∠ィヱ͡
.(O young people! Whoever amongst you can afford marriage, let him marry. Whoever cannot
afford it , let him fast , for it will be a shield for him.)
Allah t hen st at es t hat t he fast occurs during a fixed number of days, so t hat it does not become
hard on t he heart s, t hereby weakening t heir resolve and endurance.)
Allah said:
びリ
∃ Β͡ム∇ジョ͡ ュ⊥ ゅ∠バデ
∠ る∀ Α∠ ∇ギプ͡ ヮ⊥ ル∠ ヲ⊥ボΒ͡トΑ⊥ リ
∠ Α͡グャzや ヴ∠ヤ∠ハ∠ヱぴ
(...t hose who can fast wit h difficult y, (e.g., an old man), t hey have (a choice eit her t o fast or)
t o feed a Miskin (poor person) (for every day).)
Mu` adh comment ed, "In t he beginning, t hose who wished, fast ed and t hose who wished, did
not fast and fed a poor person for each day.'' Al- Bukhari recorded Salamah bin Al-Akwa` saying
t hat when t he Ayah:
びリ
∃ Β͡ム∇ジョ͡ ュ⊥ ゅ∠バデ
∠ る∀ Α∠ ∇ギプ͡ ヮ⊥ ル∠ ヲ⊥ボΒ͡トΑ⊥ リ
∠ Α͡グャzや ヴ∠ヤ∠ハ∠ヱぴ
(...t hose who can fast wit h difficult y, (e.g., an old man), t hey have (a choice eit her t o fast or)
t o feed a Miskin (poor person) (for every day).) was revealed, t hose who did not wish t o fast ,
used t o pay t he Fidyah (feeding a poor person for each day t hey did not fast ) unt il t he
following Ayah (2:185) was revealed abrogat ing t he previous Ayah. It was also report ed from
` Ubaydullah from Nafi` t hat Ibn ` Umar said; "It was abrogat ed.'' As-Suddi report ed t hat Murrah
narrat ed t hat ` Abdullah said about t his Ayah:
びリ
∃ Β͡ム∇ジョ͡ ュ⊥ ゅ∠バデ
∠ る∀ Α∠ ∇ギプ͡ ヮ⊥ ル∠ ヲ⊥ボΒ͡トΑ⊥ リ
∠ Α͡グャzや ヴ∠ヤ∠ハ∠ヱぴ
(t hose who can fast wit h difficult y, (e.g., an old man), t hey have (a choice eit her t o fast or) t o
feed a Miskin (poor person) (for every day).) "It means ` t hose who find it difficult (t o fast ).'
Formerly, t hose who wished, fast ed and t hose who wished, did not but fed a poor person
inst ead.'' Allah t hen said:
びや⇔ゲ∇Βカ
∠ ネ
∠ ヲz ト
∠ ゎ∠ リ∠ヨプ∠ ぴ
(But whoever does good of his own accord) meaning whoever fed an ext ra poor person,
びヮ⊥ ∇ヨダ
⊥ Β∠ ∇ヤプ∠ ゲ∠ ∇ヰゼ
z ャや ユ⊥ ム⊥ レ͡ョ ギ∠ ヰ͡ セ
∠ リ∠ヨプ∠ ぴ
(So whoever of you sight s (t he crescent on t he first night of) t he mont h (of Ramadan, i.e., is
present at his home), he must observe Sawm (fast ing) t hat mont h) (2:185) was revealed and
t his abrogat ed t he previous Ayah (2:184).
The Fidyah (Expiation) for breaking the Fast is for the Old and the
Ailing
Al-Bukhari report ed t hat ` At a heard Ibn ` Abbas recit e:
びリ
∃ Β͡ム∇ジョ͡ ュ⊥ ゅ∠バデ
∠ る∀ Α∠ ∇ギプ͡ ヮ⊥ ル∠ ヲ⊥ボΒ͡トΑ⊥ リ
∠ Α͡グャzや ヴ∠ヤ∠ハ∠ヱぴ
(And as for t hose who can fast wit h difficult y, (e.g., an old man), t hey have (a choice eit her t o
fast or) t o feed a Miskin (poor person) (for every day).)
Ibn ` Abbas t hen comment ed, "(This Ayah) was not abrogat ed, it is for t he old man and t he old
woman who are able t o fast wit h difficult y, but choose inst ead t o feed a poor person for every
day (t hey do not fast ).'' Ot hers report ed t hat Sa` id bin Jubayr ment ioned t his from Ibn ` Abbas.
So t he abrogat ion here applies t o t he healt hy person, who is not t raveling and who has t o fast ,
as Allah said:
びヮ⊥ ∇ヨダ
⊥ Β∠ ∇ヤプ∠ ゲ∠ ∇ヰゼ
z ャや ユ⊥ ム⊥ レ͡ョ ギ∠ ヰ͡ セ
∠ リ∠ヨプ∠ ぴ
(So whoever of you sight s (t he crescent on t he first night of) t he mont h (of Ramadan, i.e., is
present at his home), he must observe Sawm (fast ing) t hat mont h.) (2:185)
As for t he old man (and woman) who cannot fast , he is allowed t o abst ain from fast ing and
does not have t o fast anot her day inst ead, because he is not likely t o improve and be able t o
fast ot her days. So he is required t o pay a Fidyah for every day missed. This is t he opinion of
Ibn ` Abbas and several ot hers among t he Salaf who read t he Ayah:
びヮ⊥ ル∠ ヲ⊥ボΒ͡トΑ⊥ リ
∠ Α͡グャzや ヴ∠ヤ∠ハ∠ヱぴ
(And as for t hose who can fast wit h difficult y, (e.g., an old man)) t o mean t hose who find it
difficult t o fast as Ibn Mas` ud st at ed. This is also t he opinion of Al-Bukhari who said, "As for t he
old man (person) who cannot fast , (he should do like) Anas who, for one or t wo years aft er he
became old fed some bread and meat t o a poor person for each day he did not fast .''
This point , which Al-Bukhari at t ribut ed t o Anas wit hout a chain of narrat ors, was collect ed wit h
a cont inuous chain of narrat ors by Abu Ya` la Mawsuli in his Musnad, t hat Ayyub bin Abu
Tamimah said; "Anas could no longer fast . So he made a plat e of Tharid (brot h, bread and
meat ) and invit ed t hirt y poor persons and fed t hem.'' The same ruling applies for t he pregnant
and breast -feeding women if t hey fear for t hemselves or t heir children or fet uses. In t his case,
t hey pay t he Fidyah and do not have t o fast ot her days in place of t he days t hat t hey missed.
∇リョ͡ る∃ ヤ∠∇Βャ∠ メ
͡ ヱz ぺ∠ ヶ͡プ ユ∠ Β͡ワや∠ゲ∇よま͡ ブ ⊥ エ ⊥タ ⊥ ∇ろャ∠ゴ͡ ∇ルぺ⊥»
∇リョ͡ リ∠ ∇Βツ ∠ ョ∠ ろ ∠ ジ͡ ャ͡ り⊥ や∠ケ∇ヲわz ャや ろ͡ ャ∠ゴ͡ ∇ルぺ⊥ヱ∠ ∩∠ラゅ∠ツョ∠ ケ∠
∇リョ͡ ∇ろヤ∠カ ∠ ∠りゲ∠ゼ∠ハ ゐ ∠ Κ∠んャ͡ モ ⊥ Β͡イ∇ルみ͡∇ャや∠ヱ ∩∠ラゅ∠ツョ∠ ケ∠
リ
∠ Α͡ゲ∇ゼハ
͡ ヱ∠ ノ∃ よ∠ ∇ケΕ ∠ ラ ∠ へ∇ゲボ⊥ ∇ャや ぶ⊥ や メ ∠ ゴ∠ ∇ルぺ∠ヱ∠ ∩∠ラゅ∠ツョ∠ ケ∠
«ラゅ∠ツョ∠ ケ∠ ∇リョ͡ ∇ろヤ∠カ ∠
(The Suhuf (Pages) of Ibrahim were revealed during t he first night of Ramadan. The Torah was
revealed during t he sixt h night of Ramadan. The Inj il was revealed during t he t hirt eent h night
of Ramadan. Allah revealed t he Qur'an on t he t went y-fourt h night of Ramadan.)
The Virtues of the Qur'an
Allah said:
Here Allah praised t he Qur'an, which He revealed as guidance for t he heart s of t hose who
believe in it and adhere t o it s commands. Allah said:
び∃ろ⇒∠レΒあ ∠よ∠ヱぴ
(and clear proofs) meaning, as clear and unambiguous signs and unequivocal proof for t hose
who underst and t hem. These proofs t est ify t o t he t rut h of t he Qur'an, it s guidance, t he
opposit e of misguidance, and how it guides t o t he st raight pat h, t he opposit e of t he wrong
pat h, and t he dist inct ion bet ween t he t rut h and falsehood, and t he permissible and t he
prohibit ed.
びヮ⊥ ∇ヨダ
⊥ Β∠ ∇ヤプ∠ ゲ∠ ∇ヰゼ
z ャや ユ⊥ ム⊥ レ͡ョ ギ∠ ヰ͡ セ
∠ リ∠ヨプ∠ ぴ
(So whoever of you sight s (t he crescent on t he first night of) t he mont h (of Ramadan, i.e., is
present at his home), he must observe Sawm (fast ing) t hat mont h.)
This Ayah requires t he healt hy persons who wit ness t he beginning of t he mont h, while residing
in t heir land, t o fast t he mont h. This Ayah abrogat ed t he Ayah t hat allows a choice of fast ing or
paying t he Fidyah. When Allah ordered fast ing, He again ment ioned t he permission for t he ill
person and t he t raveler t o break t he fast and t o fast ot her days inst ead as compensat ion. Allah
said:
ュ∃ ゅzΑぺ∠ ∇リョあ り∀ ギz バ͡ プ∠ ゲ∃ ヘ∠ シ
∠ ヴ∠ヤハ
∠ ∇ヱぺ∠ ゅ⇔ツΑ͡ゲョ∠ ラ
∠ ゅ∠ミ リ∠ョヱ∠ ぴ
びゲ∠ カ
∠ ぺ⊥
(...and whoever is ill or on a j ourney, t he same number of days which one did not observe
Sawm (fast ing) must be made up from ot her days.)
This Ayah indicat es t hat ill persons who are unable t o fast or fear harm by fast ing, and t he
t raveler, are all allowed t o break t he fast . When one does not fast in t his case, he is obliged t o
fast ot her days inst ead. Allah said:
This Ayah indicat es t hat Allah allowed such persons, out of His mercy and t o make mat t ers easy
for t hem, t o break t he fast when t hey are ill or t raveling, while t he fast is st ill obligat ory on
t he healt hy persons who are not t raveling.
We should st at e t hat observing t he permission t o break t he fast while t raveling is bet t er, as
Allah's Messenger said about fast ing while t raveling:
«ヮ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ ゅ∠ヤプ∠ ュ∠ ゅ∠タ ∇リョ∠ ヱ∠ ∩∀リ∠ジ∠エ∠プ ゲ∠ ト
∠ ∇プぺ∠ ∇リョ∠ »
(Those who did not fast have done good, and t here is no harm for t hose who fast ed.)
«ユ⊥ムャ∠ ゾ
∠ カ
あ ケ⊥ ヶ͡わャzや ぶ
͡ や る͡ ダ
∠ ∇カゲ⊥ よ͡ ∇ユム⊥ ∇Βヤ∠ハ
∠»
(Hold t o Allah's permission t hat He has grant ed you.)
Some scholars say t hat t he t wo act ions are t he same, as ` A'ishah narrat ed t hat Hamzah bin
` Amr Al-Aslami said, "O Messenger of Allah! I fast a lot , should I fast while t raveling'' The
Prophet said:
«ゲ͡ト∇プほ∠プ∠ ろ
∠ ∇ゃセ
͡ ∇ラま͡ヱ∠ ∩∇ユダ
⊥ プ∠ ろ
∠ ∇ゃセ
͡ ∇ラま͡»
(Fast if you wish or do not fast if you wish.)
This Hadit h is in t he Two Sahihs. It was report ed t hat if t he fast becomes difficult (while
t raveling), t hen breaking t he fast is bet t er. Jabir said t hat Allah's Messenger saw a man who
was being shaded (by ot her people while t raveling). The Prophet asked about him and he was
t old t hat man was fast ing. The Prophet said:
«ゲ∠ヘジ
z ャや ヶ͡プ ュ⊥ ゅ∠Βダ
あ ャや ゲあ ら͡ ∇ャや リ
∠ ョ͡ ザ
∠ ∇Βャ∠»
(It is not a part of Birr (piet y) t o fast while t raveling.) This was recorded by Al-Bukhari and
Muslim.
As for t hose who ignore t he Sunnah and believe in t heir heart s t hat breaking t he fast while
t raveling is disliked, t hey are required t o break t he fast and are not allowed t o fast .
As for making up for missed fast ing days, it is not required t o be consecut ive. One may do so
consecut ively or not consecut ively. There are ample proofs t o t his fact . We should ment ion
t hat fast ing consecut ive days is only required exclusively during Ramadan. Aft er t he mont h of
Ramadan, what is required t hen is t o merely make up for missed days. This is why Allah said:
びゲ∠ カ
∠ ぺ⊥ ュ∃ ゅzΑぺ∠ ∇リョあ り∀ ギz バ͡ プ∠ ぴ
(. ..t he same number (should be made up) from ot her days.)
Imam Ahmad recorded Anas bin Malik saying t hat Allah's Messenger said:
The Sunan and t he Musnad compilers recorded t hat Allah's Messenger said:
«る∠エ∇ヨジ
z ャや る͡ Βz ヘ͡ Β͡レエ
∠ ∇ャゅ͡よ ろ
⊥ ∇んバ͡ よ⊥ »
(I was sent wit h t he easy Hanifiyyah (Islamic Monot heism).)
Allah's st at ement :
チ
͡ ∇ケΙ x や ヴ͡プ ∇やヱ⊥ゲゼ ͡ わ∠ ルゅ∠プ り⊥ ヲ∠ヤダz ャや ろ͡ Β∠ ツ
͡ ホ⊥ や∠クみ͡プ∠ ぴ
∇ユム⊥ ヤz∠バャz や⇔ゲΒ͡んミ∠ ヮ∠ ヤzャや ∇やヱ⊥ゲミ⊥ ∇クや∠ヱ ヮ͡ ヤzャや モ
͡ ∇ツプ∠ リ͡ョ ∇やヲ⊥ピわ∠ ∇よや∠ヱ
びラ∠ ヲ⊥エヤ͡∇ヘゎ⊥
(...Then when t he (Jumu` ah) Salah (prayer) is ended, you may disperse t hrough t he land, and
seek t he bount y of Allah (by working), and remember Allah much, t hat you may be successful.)
(62:10) and:
This is why t he Sunnah encouraged Tasbih (saying Subhan Allah, i.e., all praise is due t o Allah),
Tahmid (saying Al-Hamdu Lillah, i.e., all t he t hanks are due t o Allah) and Takbir (saying Allahu
Akbar, i.e., Allah is t he Most Great ) aft er t he compulsory prayers. Ibn ` Abbas said, "We used t o
know t hat Allah's Messenger has finished t he prayer by t he Takbir.'' Similarly, several scholars
have st at ed t hat recit ing Takbir t he during ` Id-ul-Fit r was specified by t he Ayah t hat st at es:
びラ
∠ ヱ⊥ゲム⊥ ∇ゼゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ヱ∠ ぴ
(...so t hat you may be grat eful t o Him.) means: If you adhere t o what Allah commanded you,
obeying Him by performing t he obligat ions, abandoning t he prohibit ions and abiding by t he set
limit s, t hen perhaps you will be among t he grat eful.
ょ
⊥ Β͡ィぺ⊥ ∀ょΑ͡ゲ∠ホ ヶあルみ͡プ∠ ヶあレハ ∠ ヵ͡キゅ∠らハ͡ マ ∠ ャ∠ほ∠シ
∠ や∠クま͡ヱ∠ ぴ
∇やヲ⊥レョ͡ ∇ぽΒ⊥ ∇ャヱ∠ ヴ͡ャ ∇やヲ⊥らΒ͡イわ∠ ∇ジΒ∠ ∇ヤプ∠ ラ
͡ ゅ∠ハキ∠ や∠クま͡ ネ͡ やzギャや り∠ ヲ∠ ∇ハキ∠
びラ∠ ヱ⊥ギセ⊥ ∇ゲΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ヴ͡よ
(186. And when My servant s ask you (O Muhammad concerning Me, t hen answer t hem), I am
indeed near (t o t hem by My knowledge). I respond t o t he invocat ions of t he supplicant when he
calls on Me (wit hout any mediat or or int ercessor). So let t hem obey Me and believe in Me, so
t hat t hey may be led aright .)
This Hadit h was also recorded in t he Two Sahihs, and Abu Dawud, An-Nasa'i, At -Tirmidhi and
Ibn Maj ah recorded similar wordings. Furt hermore, Imam Ahmad recorded t hat Anas said t hat
t he Prophet said:
ゅ∠ルぺ∠ヱ∠ ヶ͡よ ヵ͡ギ∇らハ
∠ リ
あニ
∠ ギ∠ ∇レハ
͡ ゅ∠ル∠ぺ ヴャゅバ∠ ゎ∠ ぶ
⊥ や メ
⊥ ヲ⊥ボΑ∠ »
«ヶ͡ルゅ∠ハキ∠ や∠クま͡ ヮ⊥ バ∠ ョ∠
("Allah t he Exalt ed said, ` I am as My servant t hinks of Me, and I am wit h him whenever he
invokes Me.') Allah accept s t he Invocat ion
Imam Ahmad also recorded Abu Sa` id saying t hat t he Prophet said:
ザ
∠ ∇Βャ∠ り∃ ヲ∠ ∇ハギ∠ よ͡ モ
zィ
∠ ヱ∠ ゴz ハ ∠ ぶ ∠ や ヲ⊥ハ∇ギ∠Α ユ∃ ヤ͡∇ジョ⊥ ∇リョ͡ ゅ∠ョ»
ゅ∠ヰよ͡ ぶ ⊥ や ロ⊥ ゅ∠ト∇ハぺ∠ ゅzャま ∩∃ユェ ͡ ケ∠ る⊥ バ∠ Β͡トホ∠ ゅ∠ャヱ ∀ユ∇を͡ま ゅヰΒ͡プ
∩⊥ヮゎ∠ ヲ∠ ∇ハキ∠ ヮ⊥ ャ∠ モあイバ∠ Α⊥ ∇ラぺ∠ ゅzョ͡ま :メ ∃ ゅ∠ダカ ͡ ゐ ͡ ゅ∠ヤを∠ ン∠ギ∇ェま͡
∇ラぺ∠ ゅョz ま͡ヱ∠ ∩ン∠ゲ∇カΕ ⊥ や ヶ͡プ ヮ⊥ ャ∠ ゅ∠ワゲ∠ カ ͡ ギz Α∠ ∇ラぺ∠ ゅzョま͡ヱ∠
«ゅ∠ヰヤ∠∇んョ͡ ¬͡ ヲぁジャや リ∠ ョ͡ ヮ⊥ ∇レハ∠ フ
∠ ゲ͡ ∇ダΑ∠
: :
«ゲ∠ん∇ミぺ∠ ぶ
⊥ や»
(No Muslim supplicat es t o Allah wit h a Du` a t hat does not involve sin or cut t ing t he relat ions of
t he womb, but Allah will grant him one of t he t hree t hings. He will eit her hast en t he response
t o his supplicat ion, save it for him unt il t he Hereaft er, or would t urn an equivalent amount of
evil away from him.'') They said, "What if we were t o recit e more (Du` a).'' He said, (There is
more wit h Allah.)
` Abdullah t he son of Imam Ahmad recorded ` Ubadah bin As-Samit saying t hat t he Prophet said:
Imam Malik recorded t hat Abu Hurayrah narrat ed t hat Allah's Messenger said:
∇ユヤ∠プ∠ れ
⊥ ∇ヲハ
∠ キ∠ :メ
⊥ ヲ⊥ボΑ∠ ∩∇モイ
∠ ∇バΑ∠ ∇ユャ∠ゅ∠ョ ∇ユミ⊥ ギ͡ ェ
∠Ε∠ ゆ
⊥ ゅ∠イわ∠ ∇ジΑ⊥ »
«ヶ͡ャ ∇ょイ∠ わ∠ ∇ジΑ⊥
(One's supplicat ion will be accept ed as long as he does become get hast y and say,
ザ
∠ ∇Βャ∠ り∃ ヲ∠ ∇ハギ∠ よ͡ モ
zィ
∠ ヱ∠ ゴz ハ ∠ ぶ ∠ や ヲ⊥ハ∇ギ∠Α ユ∃ ヤ͡∇ジョ⊥ ∇リョ͡ ゅ∠ョ»
ゅ∠ヰよ͡ ぶ ⊥ や ロ⊥ ゅ∠ト∇ハぺ∠ ゅzャま ∩∃ユェ ͡ ケ∠ る⊥ バ∠ Β͡トホ∠ ゅ∠ャヱ ∀ユ∇を͡ま ゅヰΒ͡プ
∩⊥ヮゎ∠ ヲ∠ ∇ハキ∠ ヮ⊥ ャ∠ モあイバ∠ Α⊥ ∇ラぺ∠ ゅzョ͡ま :メ ∃ ゅ∠ダカ ͡ ゐ ͡ ゅ∠ヤを∠ ン∠ギ∇ェま͡
∇ラぺ∠ ゅzョま͡ヱ∠ ∩ン∠ゲ∇カΕ ⊥ や ヶ͡プ ヮ⊥ ャ∠ ゅ∠ワゲ∠ カ ͡ ギz Α∠ ∇ラぺ∠ ゅzョま͡ヱ∠
«ゅ∠ヰヤ∠∇んョ͡ ¬͡ ヲぁジャや リ∠ ョ͡ ヮ⊥ ∇レハ∠ フ
∠ ゲ͡ ∇ダΑ∠
: :
«ゲ∠ん∇ミぺ∠ ぶ
⊥ や»
(No Muslim supplicat es t o Allah wit h a Du` a t hat does not involve sin or cut t ing t he relat ions of
t he womb, but Allah will grant him one of t he t hree t hings. He will eit her hast en t he response
t o his supplicat ion, save it for him unt il t he Hereaft er, or would t urn an equivalent amount of
evil away from him.'') They said, "What if we were t o recit e more (Du` a).'' He said, (There is
more wit h Allah.)
` Abdullah t he son of Imam Ahmad recorded ` Ubadah bin As-Samit saying t hat t he Prophet said:
ヲ⊥ハ∇ギ∠Α ユ∃ ヤ͡∇ジョ⊥ モ ∃ィ ⊥ ケ∠ ∇リョ͡ チ ͡ ∇ケΕ ∠ や ゲ͡ ∇ヰニ∠ ヴヤハ ∠ ゅ∠ョ»
ブz ミ∠ ∇ヱぺ∠ ∩ゅ∠ワゅzΑま ぶ ⊥ や ロ⊥ ゅ∠ゎへ ゅzャま͡ り∃ ヲ∠ ∇ハギ∠ よ∠ モ
zィ∠ ヱ∠ ゴz ハ∠ ぶ ∠ や
る͡ バ∠ Β͡トホ∠ ∇ヱぺ∠ ユ∃ ∇をみ͡よ͡ ネ
⊥ ∇ギΑ∠ ∇ユャ∠ ゅ∠ョ ゅ∠ヰヤ∠∇んョ͡ ¬͡ ヲぁジャや リ ∠ ョ͡ ヮ⊥ ∇レハ
∠
«ユ͡ェ∠ケ
(There is no Muslim man on t he face of t he eart h who supplicat es t o Allah but Allah would
eit her grant it t o him, or avert a harm from him of equal proport ions, as long as his
supplicat ion does not involve sin or cut t ing t he relat ions of t he womb.) At -Tirmidhi recorded
t his Hadit h.
Imam Malik recorded t hat Abu Hurayrah narrat ed t hat Allah's Messenger said:
∇ユヤ∠プ∠ れ
⊥ ∇ヲハ
∠ キ∠ :メ
⊥ ヲ⊥ボΑ∠ ∩∇モイ
∠ ∇バΑ∠ ∇ユャ∠ゅ∠ョ ∇ユミ⊥ ギ͡ ェ
∠Ε∠ ゆ
⊥ ゅ∠イわ∠ ∇ジΑ⊥ »
«ヶ͡ャ ∇ょイ∠ わ∠ ∇ジΑ⊥
(One's supplicat ion will be accept ed as long as he does become get hast y and say, ` I have
supplicat ed but it has not been accept ed from me.'')
This Hadit h is recorded in t he Two Sahihs from Malik, and t his is t he wording of Al-Bukhari.
∇ヱぺ∠ ユ∇を͡み͡よ ネ
⊥ ∇ギΑ∠ ∇ユャ∠ ゅ∠ョ ギ͡ ∇らバ∠ ∇ヤャ͡ ゆ
⊥ ゅイ∠わ∇ジΑ⊥ メ ⊥ や∠ゴΑ∠ Ι»
«モ͡イ∇バわ∠ ∇ジΑ∠ ∇ユャ∠ ゅ∠ョ ユ∃ ェ
͡ ケ∠ る͡ バ∠ Β͡トホ∠
:メ
∠ ゅ∠ホ ∨⊥メゅ∠イ∇バわ͡ ∇シΙや ゅ∠ョヱ∠ ∩͡ぶや メ
∠ ヲ⊥シケ∠ ゅ∠Α :モ∠Βホ͡
ゆ
⊥ ゅ∠イわ∠ ∇ジΑ⊥ ケ∠ ぺ∠ ∇ユヤ∠プ∠ ∩⊥れ∇ヲハ ∠ キ∠ ∇ギホ∠ ヱ れ ⊥ ∇ヲハ ∠ キ∠ ∇ギホ∠ :メ⊥ ヲ⊥ボΑ∠ »
«¬ゅ∠ハギぁ ャや ネ ⊥ ギ∠ Α∠ ヱ∠ マ
∠ ャ͡ク ギ∠ ∇レハ
͡ ゲ⊥ ジ
͡ ∇エわ∠ ∇ジΒ∠ プ∠ ∩ヶ͡ャ
(The supplicat ion of t he servant will be accept ed as long as he does not supplicat e for what
includes sin, or cut t ing t he relat ions of t he womb, and as long as he does not become hast y.)
He was asked, "O Messenger of Allah! How does one become hast y'' He said, (He says, ` I
supplicat ed and supplicat ed, but I do not see t hat my supplicat ion is being accept ed from me.'
He t hus looses int erest and abandons supplicat ing (t o Allah).)
The Ayat used t he word ` Rafat h' t o indicat e sexual int ercourse, according t o Ibn ` Abbas, ` At a'
and Muj ahid. Similar Tafsir was offered by Sa` id bin Jubayr, Tawus, Salim bin ` Abdullah, ` Amr
bin Dinar, Al-Hasan, Qat adah, Az-Zuhri, Ad-Dahhak, Ibrahim An-Nakha` i, As-Suddi, ` At a' Al-
Khurasani and Muqat il bin Hayyan.
Allah said:
びリ
z ヰ⊥ ャz ∀サゅ∠ら͡ャ ∇ユわ⊥ ル∠ぺヱ∠ ∇ユム⊥ ャz ∀サゅ∠ら͡ャ zリワ⊥ ぴ
(They are Libas i.e., body-cover, or screen for you and you are Libas for t hem.)
Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, Al-Hasan, Qat adah, As-Suddi and Muqat il bin Hayyan
said t hat t his Ayah means, "Your wives are a resort for you and you for t hem.'' Ar-Rabi` bin Anas
said, "They are your cover and you are t heir cover.'' In short , t he wife and t he husband are
int imat e and have sexual int ercourse wit h each ot her, and t his is why t hey were permit t ed t o
have sexual act ivit y during t he night s of Ramadan, so t hat mat t ers are made easier for t hem.
Abu Ishaq report ed t hat Al-Bara' bin ` Azib said, "When t he Companions of Allah's Messenger
observed fast but would sleep before breaking t heir fast , t hey would cont inue fast ing unt il t he
following night . Qays bin Sirmah Al-Ansari was fast ing one day and was working in his land.
When t he t ime t o break t he fast came, he went t o his wife and said, ` Do you have food' She
said, ` No. But I could t ry t o get you some.' His eyes t hen were overcome by sleep and when his
wife came back, she found him asleep. She said, ` Woe unt o you! Did you sleep' In t he middle of
t he next day, he lost consciousness and ment ioned what had happened t o t he Prophet . Then,
t his Ayah was revealed: r
び∇ユム⊥ も͡ べ∠ジル͡ ヴ∠ャま͡ ゑ
⊥ プ∠ zゲャや ュ͡ ゅ∠Βダ
あ ャや る∠ ヤ∠∇Βャ∠ ∇ユム⊥ ャ∠ zモェ
͡ ぺ⊥ぴ
(It is made lawful for you t o have sexual relat ions wit h your wives on t he night of As-Siyam
(fast ing)) unt il...
ヂ
⊥ Β∠ ∇よΕ
∠やテ
⊥ ∇Βガ
∠ ∇ャや ユ⊥ ム⊥ ャ∠ リ
∠ Βz ら∠ わ∠ Α∠ ヴzわェ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ヱ∠ ぴ
びゲ͡ ∇イヘ∠ ∇ャや リ ∠ ョ͡ キ͡ ヲ∠ ∇シΕ
∠ やテ
͡ ∇Βガ
∠ ∇ャや リ∠ ョ͡
(and eat and drink unt il t he whit e t hread (light ) of dawn appears t o you dist inct from t he black
t hread (darkness of night ), t hen complet e your fast t ill t he night fall. ) Consequent ly, t hey were
very delight ed.'' Al-Bukhari report ed t his Hadit h by Abu Ishaq who relat ed t hat he heard Al-
Bara' say, "When fast ing Ramadan was ordained, Muslims used t o refrain from sleeping wit h
t heir wives t he ent ire mont h, but some men used t o deceive t hemselves. Allah revealed:
∇ユム⊥ ∇Βヤ∠ハ
∠ ゆ
∠ ゅ∠わプ∠ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ヲ⊥ルゅわ∇ガゎ∠ ∇ユわ⊥ レ⊥ミ ∇ユム⊥ ルz ぺ∠ ヮ⊥ ヤzャや ユ∠ ヤ͡ハ
∠ぴ
び∇ユム⊥ レ∠ハ ゅ∠ヘハ ∠ ヱ∠
(Allah knows t hat you used t o deceive yourselves, so He t urned t o you (accept ed your
repent ance) and forgave you.)
` Ali bin Abu Talhah narrat ed t hat Ibn ` Abbas said, "During t he mont h of Ramadan, aft er
Muslims would pray ` Isha', t hey would not t ouch t heir women and food unt il t he next night .
Then some Muslims, including ` Umar bin Al-Khat t ab, t ouched (had sex wit h) t heir wives and
had some food during Ramadan aft er ` Isha'. They complained t o Allah's Messenger . Then Allah
sent down:
∇ユム⊥ ∇Βヤ∠ハ
∠ ゆ
∠ ゅ∠わプ∠ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ヲ⊥ルゅわ∇ガゎ∠ ∇ユわ⊥ レ⊥ミ ∇ユム⊥ ルz ぺ∠ ヮ⊥ ヤzャや ユ∠ ヤ͡ハ
∠ぴ
びリz ワ⊥ ヱ⊥ゲゼ
͡ ⇒∠よ リ ∠ ⇒ャゅ∠プ ∇ユム⊥ レ∠ハ ゅ∠ヘハ ∠ ヱ∠
(Allah knows t hat you used t o deceive yourselves, so He t urned t o you (accept ed your
repent ance) and forgave you. So now have sexual relat ions wit h t hem)'' This is t he same
narrat ion t hat Al-` Awfi relat ed from Ibn ` Abbas.
Allah said:
び∇ユム⊥ ャ∠ ヮ⊥ zヤャや ょ
∠ わ∠ ミ∠ ゅ∠ョ ∇やヲ⊥ピわ∠ ∇よや∠ヱぴ
(. ..and seek t hat which Allah has ordained for you (offspring),)
Abu Hurayrah, Ibn ` Abbas, Anas, Shurayh Al-Qadi, Muj ahid, ` Ikrimah, Sa` id bin Jubayr, ` At a',
Ar-Rabi` bin Anas, As-Suddi, Zayd bin Aslam, Hakam bin ` Ut bah, Muqat il bin Hayyan, Al-Hasan
Al-Basri, Ad-Dahhak, Qat adah, and ot hers said t hat t his Ayah refers t o having offspring.
Qat adah said t hat t he Ayah means, "Seek t he permission t hat Allah has allowed for you.'' Sa` id
narrat ed t hat Qat adah said,
び∇ユム⊥ ャ∠ ヮ⊥ zヤャや ょ
∠ わ∠ ミ∠ ゅ∠ョ ∇やヲ⊥ピわ∠ ∇よや∠ヱぴ
(and seek t hat which Allah has ordained for you,)
ヂ⊥ Β∠ ∇よΕ
∠やテ ⊥ ∇Βガ
∠ ∇ャや ユ⊥ ム⊥ ャ∠ リ
∠ Βz ら∠ わ∠ Α∠ ヴzわェ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ヱ∠ ぴ
ュ∠ ゅ∠Βダ
あ ャや ∇やヲぁヨゎ͡ ぺ∠ zユを⊥ ゲ͡ ∇イヘ∠ ∇ャや リ ∠ ョ͡ キ͡ ヲ∠ ∇シΕ
∠や テ͡ ∇Βガ
∠ ∇ャや リ∠ ョ͡
びモ
͡ ∇Βャzや ヴ∠ャま͡
(...and eat and drink unt il t he whit e t hread (light ) of dawn appears t o you dist inct from t he
black t hread (darkness of night ), t hen complet e your fast t ill t he night fall.)
Allah has allowed eat ing and drinking, along wit h having sexual int ercourse, as we have st at ed,
during any part of t he night unt il t he light of dawn is dist inguished from t he darkness of t he
night . Allah has described t hat t ime as ` dist inguishing t he whit e t hread from t he black t hread.'
He t hen made it clearer when He said:
As st at ed in a Hadit h t hat Imam Abu ` Abdullah Al-Bukhari recorded, Sahl bin Sa` d said, "When
t he following verse was revealed:
ヂ
⊥ Β∠ ∇よΕ
∠やテ
⊥ ∇Βガ
∠ ∇ャや ユ⊥ ム⊥ ャ∠ リ
∠ Βz ら∠ わ∠ Α∠ ヴzわェ
∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ヱ∠ ぴ
びキ͡ ヲ∠ ∇シΕ
∠ やテ
͡ ∇Βガ
∠ ∇ャや リ
∠ ョ͡
(Eat and drink unt il t he whit e t hread appears t o you, dist inct from t he black t hread) and (of
dawn) was not revealed, some people who int ended t o fast , t ied black and whit e t hreads t o
t heir legs and went on eat ing t ill t hey different iat ed bet ween t he t wo. Allah t hen revealed t he
words, (of dawn), and it became clear t o t hem t hat it meant (t he darkness of) night and (t he
light of) day. ''
Al-Bukhari recorded t hat Ash-Sha` bi said t hat ` Adi said, "I t ook t wo st rings, one black and t he
ot her whit e and kept t hem under my pillow and went on looking at t hem t hroughout t he night ,
but could not make any dist inct ion bet ween t he t wo. So, t he next morning I went t o Allah's
Messenger and t old him t he whole st ory. He said:
テ
⊥ ∇Βガ
∠ ∇ャや ラ
∠ ゅ∠ミ ∇ラぺ∠ ∩∀ヂΑ͡ゲバ∠ ャ∠ や⇔クま͡ ポ ∠ キ∠ ゅ∠シヱ͡ ラ
z ま͡»
«マ͡ゎキ∠ ゅ∠シヱ͡ ろ
∠ ∇エゎ∠ キ⊥ ヲ∠ ∇シほ∠∇ャや∠ヱ ヂ
⊥ Β∠ ∇よほ∠∇ャや
(Your pillow is very wide if t he whit e and black t hreads are under it !) Some wordings for t his
Hadit h read,
«ゅ∠ヘボ∠ ∇ャや ヂ
⊥ Α͡ゲバ∠ ャ∠ マ
∠ ルz ま͡»
(Your Qafa (back side of your neck) is wide!)
Some people said t hat t hese words meant t hat ` Adi was not smart . This is a weak opinion. The
narrat ion t hat Al-Bukhari collect ed explains t his part of t he Hadit h. Al-Bukhari recorded t hat
` Adi bin Hat im narrat ed: I said, "O Messenger of Allah! What is t he whit e t hread from t he black
t hread Are t hey act ual t hreads'' He said:
zユを⊥ ∩͡リ∇Βト
∠ ∇Βガ
∠ ∇ャや れ
∠ ∇ゲダ
∠ ∇よぺ∠ ∇ラぺ∠ ゅ∠ヘボ∠ ∇ャや ヂ ⊥ Α͡ゲバ∠ ャ∠ マ ∠ ルz ま»
«ケゅ∠ヰレzャや チ ⊥ ゅ∠Βよ∠ ヱ∠ モ
͡ ∇Βヤzャや キ⊥ や∠ヲシ
∠ ヲ∠ ワ⊥ ∇モよ∠ ゅ∠ャ :メ
∠ ゅ∠ホ
(Your Qafa is wide if you see t he t wo t hreads. Rat her, t hey are t he blackness of t he night and
t he whit eness of t he daylight .)
Suhur is recommended
Allah allowed eat ing and drinking unt il dawn, it represent s proof t hat Suhur is encouraged,
since it is a Rukhsah (concession or allowance) and Allah likes t hat t he Rukhsah is accept ed and
implement ed. The aut hent ic Sunnah indicat es t hat eat ing t he Suhur is encouraged. It is
report ed in t he Two Sahihs t hat Anas narrat ed t hat Allah's Messenger said:
«る∠ミゲ∠ よ∠ ケ͡ ヲエ
⊥ zジャや ヶ͡プ ラ
z み͡プ∠ やヱ⊥ゲエ
zジ∠ ゎ∠ »
(Eat t he Suhur, for t here is a blessing in Suhur.)
Muslim report ed t hat ` Amr bin Al-` As narrat ed t hat Allah's Messenger said:
ゆ
͡ ゅ∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ュ͡ ゅ∠Βタ
͡ ヱ ゅ∠レョ͡ ゅ∠Βタ
͡ リ
∠ ∇Βよ∠ ゅ∠ョ モ
∠ ∇ダプ∠ ラz ま͡»
«ゲ∠エジz ャや る⊥ ヤ∠∇ミぺ∠
(The dist inct ion bet ween our fast and t he fast of t he People of t he Book is t he meal of Suhur.)
Imam Ahmad report ed t hat Abu Sa` id narrat ed t hat Allah's Messenger said:
∇ユミ⊥ ギ∠ ェ
∠ ぺ∠ ラ
z ぺ∠ ∇ヲャ∠ヱ∠ ∩⊥ロヲ⊥ハギ∠ ゎ∠ ゅ∠ヤプ∠ る∀ ミ∠ ゲ∠ よ∠ ヮ⊥ ヤ⊥∇ミぺ∠ ケ⊥ ヲ⊥エジ z ャや»
ラヲぁヤダ ∠ Α⊥ ヮ⊥ わ∠ ム∠ も͡ ゅヤ∠ョ∠ ヱ∠ ぶ
∠ や ラ
z み͡プ∠ ∩∃¬ゅ∠ョ る∠ ハ ∠ ∇ゲィ ⊥ ネ ⊥ ゲ∠ ∇イゎ∠
«リΑ͡ゲエ あジ∠ わ∠ ヨ⊥ ∇ャや ヴ∠ヤハ∠
(Suhur is a blessed meal. Hence, do not abandon it , even if one j ust t akes a sip of wat er.
Indeed, Allah and His angels send Salah (blessings) upon t hose who eat Suhur.)
There are several ot her Hadit hs t hat encourage t aking t he Suhur, even if it only consist s of a
sip of wat er.
It is preferred t hat Suhur be delayed unt il t he t ime of dawn. It is recorded in t he Two Sahihs
t hat Anas bin Malik narrat ed t hat Zayd bin Thabit said, "We had Suhur wit h Allah's Messenger
and t hen went on t o pray.'' Anas asked, "How much t ime was t here bet ween t he Adhan (call t o
prayer) and t he Suhur'' He said, "The t ime t hat fift y Ayat t ake (t o recit e).''
Imam Ahmad recorded Abu Dharr saying t hat Allah's Messenger said:
やヱ⊥ゲカ
z ぺ∠ヱ∠ ケ∠ ゅ∠ト∇プみ͡∇ャや やヲ⊥ヤイ
zハ∠ ゅ∠ョ ゲ∃ ∇Βガ
∠ よ͡ ヶ͡わョz ぺ⊥ メ
⊥ や∠ゴゎ∠ ゅ∠ャ»
«ケヲ⊥エジ ぁ ャや
(My Ummah will always ret ain goodness as long as t hey hast en in breaking t he fast and delay
t he Suhur.)
There are several Hadit hs t hat narrat e t hat t he Prophet called Suhur "t he blessed meal.''
There are narrat ions from several of t he Salaf t hat t hey allowed t he Suhur t o be eat en lat er
unt il close t o Faj r. This is is report ed from Abu Bakr, ` Umar, ` Ali, Ibn Mas` ud, Hudhayfah, Abu
Hurayrah, Ibn ` Umar, Ibn ` Abbas and Zayd bin Thabit . It is also report ed from many of t he
Tabi` in, such as Muhammad bin ` Ali bin Husayn, Abu Mij laz, Ibrahim An-Nakha` i, Abu Ad-Duha,
Abu Wa'il and ot her companions of Ibn Mas` ud. This is also t he opinion of ` At a', Al-Hasan,
Hakam bin ` Uyainah, Muj ahid, ` Urwah bin Az-Zubayr, Abu Sha` t ha' Jabir bin Zayd, Al- A` mash
and Ma` mar bin Rashid. We have ment ioned t he chains of narrat ions for t heir st at ement s in our
(Ibn Kat hir's) book about Siyam (Fast ing), and all praise is due t o Allah.
It is also recorded in t he Two Sahihs t hat Al-Qasim said t hat ` A'ishah narrat ed t hat Allah's
Messenger said:
Imam Ahmad report ed t hat Qays bin Talq quot ed from his fat her t hat Allah's Messenger said:
リ
͡ ム͡ ャ∠ヱ∠ ペ
͡ プ⊥ ほ⊥∇ャや ヶ͡プ モ
∠ Β͡トわ∠ ∇ジヨ⊥ ∇ャや ゲ⊥ ∇イヘ∠ ∇ャや ザ
∠ ∇Βャ∠»
«ゲ∠ヨ∇ェほ∠∇ャや チ ⊥ ゲ͡ わ∠ ∇バヨ⊥ ∇ャや
(Dawn is not t he (ascending) glow of whit e light of t he horizon. Rat her, it is t he red (radiat ing)
light .)
Abu Dawud and At -Tirmidhi also recorded t his Hadit h, but t heir wording is:
Ibn Jarir (At -Tabari) recorded t hat Samurah bin Jundub narrat ed t hat Allah's Messenger said:
キ͡ ヲ⊥ヨバ∠ ャ͡ チ
⊥ ゅ∠Βら∠ ∇ャや や∠グワ∠ ゅャ∠ヱ∠ メ
∃ ゅ∠ヤよ͡ ラ
⊥ や∠クぺ∠ ∇ユム⊥ zルzゲピ⊥ Α∠ ゅ∠ャ»
«ゲΒ͡トわ∠ ∇ジΑ∠ ヴzわェ ∠ ウ ͡ ∇らダぁ ャや
(Do not be st opped by Bilal's Adhan or t he (ascending) whit eness, unt il it spreads.) Muslim also
recorded t his Hadit h.
びモ
͡ ∇Βャzや ヴ∠ャま͡ ュ∠ ゅ∠Βダ
あ ャや ∇やヲぁヨゎ͡ ぺ∠ zユを⊥ ぴ
(...t hen complet e your fast t ill t he night fall.)
This Ayah orders breaking t he fast at sunset . It is recorded in t he Two Sahihs t hat ` Umar bin Al-
Khat t ab said t hat Allah's Messenger said:
It is report ed t hat Sahl bin Sa` d As-Sa` idi narrat ed t hat Allah's Messenger said:
«ゲ∇トヘ͡ ∇ャや やヲ⊥ヤイ
zハ∠ ゅ∠ョ ゲ∃ ∇Βガ
∠ よ͡ サ
⊥ ゅzレャや メ
⊥ や∠ゴΑ∠ ゅ∠ャ»
(The people will ret ain goodness as long as t hey hast en in breaking t he fast .)
Imam Ahmad recorded t hat Abu Hurayrah narrat ed t hat t he Prophet said:
ヶ
z ャ∠ま͡ ヵ͡キゅ∠らハ
͡ ょ
z ェ
∠ ぺ∠ ラ
z ま͡ :モ
zィ
∠ ヱ∠ ゴz ハ
∠ ぶ ⊥ や メ ⊥ ヲ⊥ボΑ∠ »
«や⇔ゲ∇ト͡プ ∇ユヰ⊥ ヤ⊥イ
∠ ∇ハぺ∠
(Allah t he Exalt ed said, ` The dearest among My servant s t o Me are t hose who hast en in
breaking t he fast t he most .')
At -Tirmidhi recorded t his Hadit h and said t hat t his Hadit h is Hasan Gharib.
There are several aut hent ic Hadit hs t hat prohibit Al-Wisal, which means cont inuing t he fast
t hrough t he night t o t he next night , wit hout eat ing. Imam Ahmad recorded Abu Hurayrah saying
t hat Allah's Messenger said:
«やヲ⊥ヤタ
͡ や∠ヲゎ⊥ ゅ∠ャ»
メ
∠ ゅ∠ホ ∩⊥モタ
͡ や∠ヲゎ⊥ マ
∠ ルz ま͡ ぶ
͡ やメ
∠ ヲ⊥シケ∠ ゅ∠Α :やヲ⊥ャゅ∠ホ:
That was as a punishment for t hem (when t hey refused t o st op pract icing Al-Wisal). This Hadit h
is also recorded in t he Sahihayn.
The prohibit ion of Al-Wisal was also ment ioned in a number of ot her narrat ions. It is a fact t hat
pract icing Al-Wisal was one of t he special qualit ies of t he Prophet , for he was capable and
assist ed in his pract ice of it . It is obvious t hat t he food and drink t hat t he Prophet used t o get
while pract icing Al-Wisal was spirit ual and not mat erial, ot herwise he would not be pract icing
Al-Wisal. We should ment ion t hat it is allowed t o refrain from breaking t he fast from sunset
unt il before dawn (Suhur). A Hadit h narrat ed by Abu Sa` id Khudri st at es t hat Allah's Messenger
said:
∇モタ
͡ や∠ヲΒ⊥ ∇ヤプ∠ モ
∠タ
͡ や∠ヲΑ⊥ ∇ラぺ∠ キ∠ や∠ケぺ∠ ∇ユム⊥ Αぁ ほ∠プ∠ やヲ⊥ヤタ
͡ や∠ヲゎ⊥ ゅ∠ャ»
«ゲ∠エジz ャや ヴ∠ャま͡
(Do not pract ice Al-Wisal, but whoever wishes is allowed t o pract ice it unt il t he Suhur.)
∀ユ͡バ∇トョ⊥ ヶ͡ャ ろ
⊥ Β͡よぺ∠ ヶあルま͡ ∩∇ユム⊥ わ͡ ゃ∠ ∇Βヰ∠ ミ∠ ろ ⊥ ∇ジャ∠ ヶあルま͡»
«ヶ͡レΒ͡ボ∇ジΑ∠ ベ ∃ ゅ∠シヱ∠ ヶ͡レヨ⊥ バ͡ ∇トΑ⊥
(I am not similar t o you, for I have One Who makes me eat and drink during t he night .) This
Hadit h is also collect ed in t he Two Sahihs.
びギ͡ イ
͡ ⇒∠ジヨ∠ ∇ャや ヶ͡プ ラ
∠ ヲ⊥ヘム͡ ⇒∠ハ ∇ユわ⊥ ル∠ぺヱ∠ リ
z ワ⊥ ヱ⊥ゲゼ
͡ ⇒∠らゎ⊥ Ι
∠ ヱ∠ ぴ
(And do not have sexual relat ions wit h t hem (your wives) while you are in I` t ikaf in t he
Masj ids.)
` Ali bin Abu Talhah report ed t hat Ibn ` Abbas said, "This Ayah is about t he man who st ays in
I` t ikaf at t he mosque during Ramadan or ot her mont hs, Allah prohibit ed him from t ouching
(having sexual int ercourse wit h) women, during t he night or day, unt il he finishes his I` t ikaf.''
Ad-Dahhak said, "Formerly, t he man who pract iced I` t ikaf would go out of t he mosque and, if
he wished, would have sexual int ercourse (wit h his wife). Allah t hen said:
びギ͡ イ
͡ ⇒∠ジヨ∠ ∇ャや ヶ͡プ ラ
∠ ヲ⊥ヘム͡ ⇒∠ハ ∇ユわ⊥ ル∠ぺヱ∠ リ
z ワ⊥ ヱ⊥ゲゼ
͡ ⇒∠らゎ⊥ Ι
∠ ヱ∠ ぴ
(And do not have sexual relat ions wit h t hem (your wives) while you are in I` t ikaf in t he
Masj ids.) meaning, ` Do not t ouch your wives as long as you are in I` t ikaf, whet her you were in
t he mosque or out side of it '.'' It is also t he opinion of Muj ahid, Qat adah and several ot her
scholars, t hat t he Muslims used t o have sexual int ercourse wit h t he wife while in I` t ikaf if t hey
depart ed t he mosque unt il t he Ayah was revealed. Ibn Abu Hat im comment ed, "It was report ed
t hat Ibn Mas` ud, Muhammad bin Ka` b, Muj ahid, ` At a' Al-Hasan, Qat adah, Ad-Dahhak, As-Suddi,
Ar-Rabi` bin Anas and Muqat il said t hat t he Ayah means, ` Do not t ouch t he wife while in
I` t ikaf.'''
What Ibn Abu Hat im report ed from t hese people is t he agreed upon pract ice among t he
scholars. Those who are in I` t ikaf are not allowed t o have sexual int ercourse as long as t hey
are st ill in I` t ikaf in t he mosque. If one has t o leave t he mosque t o at t end t o a need, such as t o
relieve t he call of nat ure or t o eat , he is not allowed t o kiss or embrace his wife or t o busy
himself wit h ot her t han his I` t ikaf. He is not even allowed t o visit ailing persons, but he can
merely ask about t heir condit ion while passing by. I` t ikaf has several ot her rulings t hat are
explained in t he books (of Fiqh), and we have ment ioned several of t hese rulings at t he end of
our book on Siyam (Fast ing), all praise is due t o Allah. Furt hermore, t he scholars of Fiqh used
t o follow t heir explanat ion of t he rules for fast ing wit h t he explanat ion of t he rules for I` t ikaf,
as t his is t he way t hese act s of worship were ment ioned in t he Qur'an.
By ment ioning I` t ikaf aft er fast ing, Allah draws at t ent ion t o pract icing I` t ikaf during t he mont h
of t he fast , especially t he last part of t he mont h. The Sunnah of Allah's Messenger is t hat he
used t o perform I` t ikaf during t he last t en night s of t he mont h of Ramadan unt il he died.
Aft erwards, t he Prophet 's wives used t o perform I` t ikaf as t he Two Sahihs recorded from
` A'ishah t he Mot her of t he believers. It is report ed in t he Two Sahihs t hat Safiyyah, t he
daught er of Huyai, went t o Allah's Messenger t o visit him in t he mosque while he was in I` t ikaf.
She had a t alk wit h him for a while, t hen she got up in order t o ret urn home. The Prophet
accompanied her back home, as it was night . Her house was at Usamah bin Zayd's house on t he
edge of Al-Madinah. While t hey were walking, t wo Ansari men met t hem and passed by t hem in
a hurry, for t hey were shy t o bot her t he Prophet while he was walking wit h his wife. He t old
t hem:
«ヶ∠Βェ
⊥ ろ
⊥ ∇レよ͡ る⊥ Βz ヘ͡ タ
∠ ゅ∠ヰルz ま͡ ∩ゅ∠ヨム⊥ ヤ͡∇シケ͡ ヴヤ∠ハ»
(Do not run away! She is (my wife) Safiyyah bint Huyai.) Bot h of t hem said, "All praise is due t o
Allah, (How dare we t hink of any evil) O Allah's Messenger!'' The Prophet said (t o t hem):
∩͡ュギz ャや ン∠ゲ∇イョ∠ ュ∠ キ∠ へ リ ͡ ∇よや リ
͡ ョ͡ ヵ͡ゲ∇イΑ∠ ラ ∠ ゅ∠ト∇Βゼ
z ャや ラ
z ま͡»
:メ
∠ ゅ∠ホ ∇ヱぺ∠ ∩ゅ⇔ゃ∇Βセ
∠ ゅ∠ヨム⊥ ͡よヲ⊥ヤホ⊥ ヶ͡プ フ∠ グ͡ ∇ボΑ∠ ∇ラぺ∠ ろ
⊥ Β͡ゼカ∠ ヶあル͡ま∠ヱ
«や6ゲセ ∠
(Shayt an reaches everywhere in t he human body, t hat t he blood reaches. I was afraid lest
Shayt an might suggest an evil t hought in your minds.)
Imam Ash-Shafi` i comment ed, "Allah's Messenger sought t o t each his Ummah t o inst ant ly
eliminat e any evil t hought , so t hat t hey do not fall int o t he prohibit ed. They (t he t wo Ansari
men) had more fear of Allah t han t o t hink evil of t he Prophet . Allah knows best .''
The Ayah (2:187) prohibit s sexual int ercourse and anyt hing like kissing or embracing t hat might
lead t o it during I` t ikaf. As for having t he wife helping t he husband, it is allowed. It is report ed
in t he Two Sahihs t hat ` A'ishah said, "Allah's Messenger would bring his head near me (in her
room) and I would comb his hair, while I was on my menses. He would ent er t he room only t o
at t end t o what a man needs.''
Allah's st at ement :
びモ
͡ ∇Βャzや ヴ∠ャま͡ ュ∠ ゅ∠Βダ
あ ャや ∇やヲぁヨゎ͡ ぺ∠ zユを⊥ ぴ
(t hen complet e your Sawm (fast ) t ill t he night fall.) My fat her and ot her's used t o say similarly
and recit e t he same Ayah t o us.''
Allah said:
びサ
͡ ゅレzヤ͡ャ ヮ͡ ゎ͡ ゅ∠Αへ ヮ⊥ ヤzャや リ
⊥ あΒら∠ Α⊥ マ
∠ ャ͡グ∠ミぴ
(Thus does Allah make clear His Ayat t o mankind) meaning, ` Just as He explains t he fast and it s
rulings, He also explains t he ot her rulings by t he words of His servant and Messenger,
Muhammad .' Allah cont inues:
びラ
∠ ヲ⊥ボわz Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ サ
͡ ゅzレヤ͡ャぴ
(t o mankind t hat t hey may at t ain Taqwa.) meaning, ` So t hat t hey know how t o acquire t he
t rue guidance and how t o worship (Allah).' Similarly, Allah said:
ろ
∃ ⇒∠レΒあ よ∠ ろ ∃ ⇒∠Αや∠¬ ロ͡ ギ͡ ∇らハ
∠ ヴ∠ヤハ ∠ メ ⊥ あゴレ∠ Α⊥ ン͡グャzや ヲ∠ ワ⊥ ぴ
∇ユム⊥ よ͡ ヮ∠ ヤzャや ラ
z ま͡ヱ∠ ケ͡ ヲぁレャや ヴ∠ャま͡ ͡ろ⇒∠ヨヤ⊥ヌ
ぁ ャや リ ∠ ョあ ∇ユム⊥ ィ
∠ ゲ͡ ∇ガΒ⊥ ャあ
び ∀ユΒ͡ェケz ∀フヱ⊥¬∠ゲ∠ャ
(It is He Who sends down manifest Ayat t o His servant (Muhammad ) t hat He may bring you out
from (t ypes of) darkness int o t he light . And verily, Allah is t o you full of kindness, Most
Merciful.) (57:9)
ヴ∠ャま͡ べ∠ヰ͡よ ∇やヲ⊥ャ∇ギゎ⊥ ヱ∠ モ͡デ ͡ ゅ∠ら∇ャゅ͡よ ユ⊥ムレ∠ ∇Βよ∠ ∇ユム⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇やヲ⊥ヤミ⊥ ∇ほゎ∠ Ι
∠ ヱ∠ ぴ
ユ͡ ∇をΗ
͡ ゅ͡よ サ͡ ゅzレャや メ ͡ や∠ヲ∇ョぺ∠ ∇リョあ ゅ⇔ボΑ͡ゲプ∠ ∇やヲ⊥ヤミ⊥ ∇ほわ∠ ャ͡ ュ͡ ゅzムエ ⊥ ∇ャや
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ ル∠ぺヱ∠
(188. And eat up not one anot her's propert y unj ust ly (in any illegal way, e.g., st ealing, robbing,
deceiving), nor give bribery t o t he rulers (j udges before present ing your cases) t hat you may
knowingly eat up a part of t he propert y of ot hers sinfully.)
モ
z バ∠ ヤ∠プ∠ ∩⊥ユ∇ダガ ∠ ∇ャや ヶ͡レΒ͡ゎ∇ほΑ∠ ゅ∠ヨルz ま͡ヱ∠ ∩∀ゲゼ ∠ よ∠ ゅ∠ル∠ぺ ゅ∠ヨルz ま͡ ゅ∠ャぺ∠»
ヂ
∃ ∇バよ∠ ∇リョ͡ ヮ͡ わ͡ イ zエ
⊥ よ͡ リ ∠エ ∠ ∇ャぺ∠ ラ ∠ ヲ⊥ムΑ∠ ∇ラぺ∠ ∇ユム⊥ ツ ∠ ∇バよ∠
ヶ
∠ ワ͡ ゅ∠ヨルz ͡み∠プ ユ∃ ヤ͡∇ジョ⊥ ペ
あエ∠ よ͡ ヮ⊥ ャ∠ ろ ⊥ ∇Βツ∠ ホ∠ ∇リヨ∠ プ∠ ∩⊥ヮャ∠ ヶ ∠ツ ͡ ∇ホほ∠プ∠
«ゅ∠ワ∇ケグ∠ Β∠ ャ͡ ∇ヱぺ∠ ゅ∠ヰ∇ヤヨ͡ ∇エΒ∠ ∇ヤプ∠ ∩∃ケゅ∠ル ∇リョ͡ る∀ バ∠ ∇トホ͡
(I am only human! You people present your cases t o me, and as some of you may be more
eloquent and persuasive in present ing his argument , I might issue a j udgment in his benefit . So,
if I give a Muslim's right t o anot her, I am really giving him a piece of fire; so he should not t ake
it .)
The Ayah and t he Hadit h prove t hat t he j udgment of t he aut horit ies in any case does not
change t he realit y of t he t rut h. Hence, t he ruling does not allow what is in fact prohibit ed or
prohibit what is in fact allowed. It is only applicable in t hat case. So if t he ruling agrees wit h
t he t rut h, t hen t here is no harm in t his case. Ot herwise, t he j udge will acquire his reward,
while t he cheat er will acquire t he evil burden.
ヴ∠ャま͡ べ∠ヰ͡よ ∇やヲ⊥ャ∇ギゎ⊥ ヱ∠ モ͡デ ͡ ゅ∠ら∇ャゅ͡よ ユ⊥ムレ∠ ∇Βよ∠ ∇ユム⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇やヲ⊥ヤミ⊥ ∇ほゎ∠ Ι
∠ ヱ∠ ぴ
ユ͡ ∇をΗ
͡ ゅ͡よ サ͡ ゅzレャや メ ͡ や∠ヲ∇ョぺ∠ ∇リョあ ゅ⇔ボΑ͡ゲプ∠ ∇やヲ⊥ヤミ⊥ ∇ほわ∠ ャ͡ ュ͡ ゅzムエ ⊥ ∇ャや
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ ル∠ぺヱ∠
(And eat up not one anot her's propert y unj ust ly, nor give bribery t o t he rulers (j udges before
present ing your cases) t hat you may knowingly eat up a part of t he propert y of ot hers sinfully.)
meaning, ` While you know t he falsehood of what you claim. ' Qat adah said, "O son of Adam!
Know t hat t he j udge's ruling does not allow you what is prohibit ed or prohibit you from what is
allowed. The j udge only rules according t o his best j udgment and according t o t he t est imony of
t he wit nesses. The j udge is only human and is bound t o make mist akes. Know t hat if t he j udge
erroneously rules in some one's favor, t hen t hat person will st ill encount er t he disput e when
t he disput ing part ies meet Allah on t he Day of Resurrect ion. Then, t he unj ust person will be
j udged swift ly and precisely wit h t hat which will surpass what ever he acquired by t he
erroneous j udgment he received in t he life of t his world.''
サ
͡ ゅzレヤ͡ャ ろ⊥ Β͡ホや∠ヲョ∠ ヴ ∠ ワ͡ ∇モホ⊥ る͡ ヤzワ͡ Ε ∠や リ ͡ハ ∠ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Αぴ
リ͡ョ れ ∠ ヲ⊥Βら⊥ ∇ャや ∇やヲ⊥ゎ∇ほゎ∠ ラ∠ほよ͡ ゲぁ ら͡ ∇ャや ザ ∠ ∇Βャ∠ヱ∠ ア あエ ∠ ∇ャや∠ヱ
∇リョ͡ ∠れヲ⊥Βら⊥ ∇ャや ∇やヲ⊥ゎ∇ぺヱ∠ ヴ∠ボゎz や リ͡ ョ∠ ゲz ら͡ ∇ャや リ z ム͡ ⇒∠ャヱ∠ ゅ∠ワケ͡ ヲ⊥ヰニ ⊥
びラ ∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ ゅ∠ヰよ͡ ヲ∠ ∇よぺ∠
(189. They ask you (O Muhammad) about t he crescent s. Say: "These are signs t o mark fixed
periods of t ime for mankind and for t he pilgrimage.'' It is not Al-Birr (piet y, right eousness, et c.)
t hat you ent er t he houses from t he back, but Al-Birr is from Taqwa. So ent er houses t hrough
t heir proper doors, and have Taqwa of Allah t hat you may be successful.)
びサ
͡ ゅzレヤ͡ャ ろ
⊥ Β͡ホや∠ヲョ∠ ヴ
∠ ワ͡ ∇モホ⊥ る͡ ヤzワ͡ Ε
∠ やリ
͡ハ
∠ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Αぴ
(They ask you (O Muhammad) about t he crescent s. Say, "These are signs t o mark fixed periods
of t ime for mankind...) so t hat t hey mark t heir act s of worship, t he ` Iddah (t he period of t ime
a divorced woman or a widow is required t o wait before remarrying) of t heir women and t he
t ime of t heir Haj j (pilgrimage t o Makkah).'' ` Abdur-Razzaq report ed t hat Ibn ` Umar narrat ed
t hat Allah's Messenger said:
Al-Bukhari recorded t hat Al-Bara' said, "During t he t ime of Jahiliyyah, t hey used t o ent er t he
house from t he back upon assuming t he Ihram. Thereaft er, Allah revealed (t he following Ayah):
Abu Dawud At -Tayalisi recorded t he same Hadit h from Al-Bara' but wit h t he wording; "The
Ansar used t o ent er t heir houses from t he back when ret urning from a j ourney. Thereaft er, t his
Ayah (2:189 above) was revealed...''
Al-Hasan said, "When some people during t he t ime of Jahiliyyah would leave home t o t ravel,
and t hen decide not t o t ravel, t hey would not ent er t he house from it s door. Rat her, t hey
would climb over t he back wall. Allah t he Exalt ed said:
びゅ∠ワケ͡ ヲ⊥ヰニ
⊥ リ͡ョ れ
∠ ヲΒ⊥ ら⊥ ∇ャや ∇やヲ⊥ゎ∇ほゎ∠ ラ∠ほよ͡ ゲぁ ら͡ ∇ャや ザ
∠ ∇Βャ∠ヱ∠ ぴ
(It is not Al-Birr (piet y, right eousness) t hat you ent er t he houses from t he back,).''
Allah's st at ement :
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(...and have Taqwa of Allah t hat you may be successful.) Have Taqwa of Allah, means t o do
what He has commanded you and refrain from what He has forbidden for you,
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ぴ
(t hat you may be successful.) t omorrow when you st and before Him and He t hus rewards you
perfect ly.
The Command to fight Those Who fight Muslims and killing Them
wherever They are found
Abu Ja` far Ar-Razi said t hat Ar-Rabi` bin Anas said t hat Abu Al-` Aliyah comment ed on what
Allah said:
Abu Al-` Aliyah said, "This was t he first Ayah about fight ing t hat was revealed in Al-Madinah.
Ever since it was revealed, Allah's Messenger used t o fight only t hose who fought him and avoid
non-combat ant s. Lat er, Surat Bara'ah (chapt er 9 in t he Qur'an) was revealed.'' ` Abdur-Rahman
bin Zayd bin Aslam said similarly, t hen he said t hat t his was lat er abrogat ed by t he Ayah:
ゑ
⊥ ∇Βェ
∠ ∇リョあ ∇ユワ⊥ ヲ⊥ィゲ͡ ∇カぺ∠ヱ∠ ∇ユワ⊥ ヲ⊥ヨわ⊥ ∇ヘボ͡ を∠ ゑ
⊥ ∇Βェ
∠ ∇ユワ⊥ ヲ⊥ヤわ⊥ ∇ホや∠ヱぴ
び∇ユミ⊥ ヲ⊥ィゲ∠ ∇カぺ∠
(And kill t hem wherever you find t hem, and t urn t hem out from where t hey have t urned you
out .) meaning, ` Your energy should be spent on fight ing t hem, j ust as t heir energy is spent on
fight ing you, and on expelling t hem from t he areas from which t hey have expelled you, as a
law of equalit y in punishment .'
びリ
∠ Α͡ギわ∠ ∇バヨ⊥ ∇ャや ぁょエ
͡ Α⊥ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ ∇やヱ⊥ギわ∠ ∇バゎ∠ Ι
∠ ヱ∠ ぴ
(but t ransgress not t he limit s. Truly, Allah likes not t he t ransgressors.)
This Ayah means, ` Fight for t he sake of Allah and do not be t ransgressors,' such as, by
commit t ing prohibit ions. Al-Hasan Al-Basri st at ed t hat t ransgression (indicat ed by t he Ayah),
"includes mut ilat ing t he dead, t heft (from t he capt ured goods), killing women, children and old
people who do not part icipat e in warfare, killing priest s and resident s of houses of worship,
burning down t rees and killing animals wit hout real benefit .'' This is also t he opinion of Ibn
` Abbas, ` Umar bin ` Abdul-` Aziz, Muqat il bin Hayyan and ot hers. Muslim recorded in his Sahih
t hat Buraydah narrat ed t hat Allah's Messenger said:
It is report ed in t he Two Sahihs t hat Ibn ` Umar said, "A woman was found dead during one of
t he Prophet 's bat t les and t he Prophet t hen forbade killing women and children. '' There are
many ot her Hadit hs on t his subj ect .
びモ
͡ ∇わボ∠ ∇ャや リ
∠ ョ͡ ギぁ セ
∠ ぺ∠ る⊥ レ∠ ∇わヘ͡ ∇ャや∠ヱぴ
(And Al-Fit nah is worse t han killing.) Meaning what you (disbelievers) are commit t ing is much
worse t han killing.'' Abu Al-` Aliyah, Muj ahid, Sa` id bin Jubayr, ` Ikrimah, Al-Hasan, Qat adah,
Ad-Dahhak and Ar-Rabi` bin Anas said t hat what Allah said:
びモ
͡ ∇わボ∠ ∇ャや リ
∠ ョ͡ ギぁ セ
∠ ぺ∠ る⊥ レ∠ ∇わヘ͡ ∇ャや∠ヱぴ
(And Al-Fit nah is worse t han killing.) "Shirk (polyt heism) is worse t han killing.''
Fighting in the Sacred Area is prohibited, except in Self-Defense
Allah said:
びュ͡ や∠ゲエ
∠ ∇ャや ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ギ∠ レ͡ハ ∇ユワ⊥ ヲ⊥ヤわ͡ ⇒∠ボゎ⊥ Ι
∠ ヱ∠ ぴ
(And fight not wit h t hem at Al-Masj id Al-Haram (t he sanct uary at Makkah))
れ ͡ や∠ヲヨzジャや ペ ∠ ヤ∠カ
∠ ュ∠ ∇ヲΑ∠ ぶ ⊥ や ヮ⊥ ョ∠ ゲz ェ
∠ ギ∠ ヤ∠ら∠ ∇ャや や∠グワ∠ ラ z ま»
ュ͡ ∇ヲΑ∠ ヴャ͡ま ぶ ͡ や る͡ ョ∠ ∇ゲエ ⊥ よ͡ ∀ュや∠ゲ∠ェ ヲ∠ ヰ⊥ プ∠ ∩∠チ∇ケほ∠∇ャや∠ヱ
ゅ∠ヰルz ま͡ヱ∠ ∩∃ケゅ∠ヰル∠ ∇リョ͡ る⇔ ハ ∠ ゅ∠シ ゅzャま͡ ヶ͡ャ モ zエ ͡ Α∠ ∇ユャ∠ヱ∠ ∩͡るョ∠ ゅ∠Βボ͡ ∇ャや
∩͡るョ∠ ゅΒ͡ボ∇ャや ュ͡ ∇ヲΑ∠ ヴャ͡ま ぶ ͡ や る͡ ョ∠ ∇ゲエ ⊥ よ ∀ュやゲ∠ェ ロ͡ グ͡ ワ ヶ͡わハ ∠ ゅ∠シ
ギ∀ ェ
∠ ぺ∠ ∇ラみ͡プ∠ ∩⊥ロゅ∠ヤカ ∠ ヴ ∠ ヤ∠わ∇ガΑ⊥ ゅ∠ャヱ∠ ∩⊥ロゲ⊥ イ ∠セ∠ ギ⊥ ツ ∠ ∇バΑ⊥ Ι
∩ユ∂ヤシヱ ヮΒヤハ ぶや ヴヤダ͡ヰヤャや メ ͡ ヲ⊥シケ∠ メ ͡ ゅ∠わボ͡ よ͡ ゾ∠ カ z ゲ∠ ゎ∠
«ユ⊥ムャ∠ ∇ラク∠ ∇ほΑ∠ ∇ユャ∠ヱ∠ ヮ͡ ャ͡ヲ⊥シゲ∠ ャ͡ ラ
∠ ク͡ ぺ∠ ぶ
∠ やラ z ま :やヲ⊥ャヲ⊥ボプ∠
(Allah has made t his cit y a sanct uary since t he day He creat ed t he heavens and t he eart h. So, it
is a sanct uary by Allah's decree t ill t he Day of Resurrect ion. Fight ing in it was made legal for
me only for an hour in t he dayt ime. So, it (i.e., Makkah) is a sanct uary, by Allah's decree, from
now on unt il t he Day of Resurrect ion. It s t rees should not be cut , and it s grass should not be
uproot ed. If anyone ment ions t he fight ing in it t hat occurred by Allah's Messenger, t hen say
t hat Allah allowed His Messenger, but did not allow you.)
In t his Hadit h, Allah's Messenger ment ions fight ing t he people of Makkah when he conquered it
by force, leading t o some deat hs among t he polyt heist s in t he area of t he Khandamah. This
occurred aft er t he Prophet proclaimed:
ヲ⊥ヰプ∠ ギ∠ イ
͡ ∇ジヨ∠ ∇ャや モ
∠カ
∠ キ∠ ∇リョ∠ ヱ∠ ∩∀リョ͡ へ ヲ∠ ヰ⊥ プ ヮ⊥ よ∠ ゅ∠よ ペ
∠ ヤ∠∇ビぺ∠ ∇リョ∠ »
«リ͡ョへ ヲ∠ ヰ⊥ プ∠ ラ
∠ ゅ∠Β∇ヘシ
⊥ ヶ͡よぺ∠ ケ∠ や∠キ モ ∠カ ∠ キ∠ ∇リョ∠ ヱ ∩∀リョ͡ へ
(Whoever closed his door is safe. Whoever ent ered t he (Sacred) Mosque is safe. Whoever
ent ered t he house of Abu Sufyan is also safe.)
Allah said:
マ
∠ ャ͡グ∠ ミ∠ ∇ユワ⊥ ヲ⊥ヤわ⊥ ∇ホゅ∠プ ∇ユミ⊥ ヲ⊥ヤわ∠ ⇒∠ホ ラ͡みプ∠ ヮ͡ Β͡プ ∇ユミ⊥ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ヴzわェ
∠ぴ
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ¬⊥ へ∠ゴィ
∠
(...unless t hey (first ) fight you t here. But if t hey at t ack you, t hen kill t hem. Such is t he
recompense of t he disbelievers.)
Allah st at es: ` Do not fight t hem in t he area of t he Sacred Mosque unless t hey st art fight ing you
in it . In t his case, you are allowed t o fight t hem and kill t hem t o st op t heir aggression.' Hence,
Allah's Messenger t ook t he pledge from his Companions under t he t ree (in t he area of Al-
Hudaybiyyah) t o fight (t he polyt heist s), aft er t he t ribes of Quraysh and t heir allies, Thaqif and
ot her groups, collaborat ed against t he Muslims (t o st op t hem from ent ering Makkah t o visit t he
Sacred House). Then, Allah st opped t he fight ing before it st art ed bet ween t hem and said:
ユ⊥ヰ∇レハ
∠ ∇ユム⊥ Α∠ ギ͡ ∇Αぺ∠ヱ∠ ∇ユム⊥ レ∠ハ ∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ブ z ミ∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇ユミ⊥ ゲ∠ ヘ∠ ∇ニぺ∠ ∇ラぺ∠ ギ͡ ∇バよ∠ リ͡ョ る∠ ムz ョ∠ リ
͡ ∇トら∠ よ͡
(And He it is Who has wit hheld t heir hands from you and your hands from t hem in t he midst of
Makkah, aft er He had made you vict ors over t hem.) (48:24) and:
Allah's st at ement :
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ
z み͡プ∠ ∇や∇ヲヰ∠ わ∠ ルや ラ
͡ み͡プ∠ ぴ
(But if t hey cease, t hen Allah is Oft -Forgiving, Most Merciful.) which means, ` If t hey
(polyt heist s) cease fight ing you in t he Sacred Area, and come t o Islam and repent , t hen Allah
will forgive t hem t heir sins, even if t hey had before killed Muslims in Allah's Sacred Area.'
Indeed, Allah's forgiveness encompasses every sin, what ever it s enormit y, when t he sinner
repent s it .
びる∀ レ∠ ∇わプ͡ ラ
∠ ヲ⊥ムゎ∠ Ι
∠ ヴzわェ
∠ぴ
(...unt il t here is no more Fit nah) meaning, Shirk. This is t he opinion of Ibn ` Abbas, Abu Al-
` Aliyah, Muj ahid, Al-Hasan, Qat adah, Ar-Rabi` , Muqat il bin Hayyan, As-Suddi and Zayd bin
Aslam.
Allah's st at ement :
びヮ͡ ヤzャ リ
⊥ Αあギャや ラ
∠ ヲ⊥ムΑ∠ ヱ∠ ぴ
(...and t he religion (all and every kind of worship) is for Allah (Alone).) means, ` So t hat t he
religion of Allah becomes dominant above all ot her religions.' It is report ed in t he Two Sahihs
t hat Abu Musa Al-Ash` ari said: "The Prophet was asked, ` O Allah's Messenger! A man fight s out
of bravery, and anot her fight s t o show off, which of t hem fight s in t he cause of Allah' The
Prophet said:
Allah's st at ement :
びリ
∠ Β͡ヨヤ͡⇒zヌャや ヴ∠ヤハ
∠ Ι
z ま͡ ラ
∠ ヱ∠ ∇ギハ
⊥ Κ
∠ プ∠ ∇やヲ∠ヰわ∠ ルや ラ
͡ み͡プ∠ ぴ
(But if t hey cease, let t here be no t ransgression except against t he wrongdoers.) indicat es
t hat , ` If t hey st op t heir Shirk and fight ing t he believers, t hen cease warfare against t hem.
Whoever fight s t hem aft erwards will be commit t ing an inj ust ice. Verily aggression can only be
st art ed against t he unj ust .' This is t he meaning of Muj ahid's st at ement t hat only combat ant s
should be fought . Or, t he meaning of t he Ayah indicat es t hat , ` If t hey abandon t heir inj ust ice,
which is Shirk in t his case, t hen do not st art aggression against t hem aft erwards.' The
aggression here means ret aliat ing and fight ing t hem, j ust as Allah said:
ゅ∠ョ モ
͡ ∇んヨ͡ よ͡ ヮ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ギ∠わ∇ハゅ∠プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ン∠ギわ∠ ∇ハや リ ͡ ヨ∠ プ∠ ぴ
び∇ユム⊥ ∇Βヤ∠ハ
∠ ン∠ギわ∠ ∇ハや
(Then whoever t ransgresses against you, you t ransgress likewise against him.) (2:194)
びゅ∠ヰヤ⊥∇んョあ る∀ ゃ∠ Βあ シ
∠ る∃ ゃ∠ Βあ シ
∠ ¬⊥ へ∠ゴィ
∠ ヱ∠ ぴ
(The recompense for an evil is an evil like t hereof.) (42:40), and:
` Ikrimah and Qat adah st at ed, "The unj ust person is he who refuses t o proclaim, ` There is no
God wort hy of worship except Allah'.''
びる∀ レ∠ ∇わプ͡ ラ
∠ ヲ⊥ムゎ∠ Ι
∠ ヴzわェ
∠ ∇ユワ⊥ ヲ⊥ヤわ͡ ⇒∠ホヱ∠ ぴ
(And fight t hem unt il t here is no more Fit nah) Al-Bukhari recorded t hat Nafi` said t hat t wo men
came t o Ibn ` Umar during t he conflict of Ibn Az-Zubayr and said t o him, "The people have
fallen int o short comings and you are t he son of ` Umar and t he Prophet 's Companion. Hence,
what prevent s you from going out '' He said, "What prevent s me is t hat Allah has for bidden
shedding t he blood of my (Muslim) brot her.'' They said, "Did not Allah say:
びる∀ レ∠ ∇わプ͡ ラ
∠ ヲ⊥ムゎ∠ Ι
∠ ヴzわェ
∠ ∇ユワ⊥ ヲ⊥ヤわ͡ ⇒∠ホヱ∠ ぴ
(And fight t hem unt il t here is no more Fit nah (disbelief and worshipping of ot hers along wit h
Allah))'' He said, "We did fight unt il t here was no more Fit nah and t he religion became for Allah
Alone. You want t o fight unt il t here is Fit nah and t he religion becomes for ot her t han Allah!''
` Ut hman bin Salih added t hat a man came t o Ibn ` Umar and asked him, "O Abu ` Abdur-
Rahman! What made you perform Haj j one year and ` Umrah anot her year and abandon Jihad in
t he cause of Allah, alt hough you know how much He has encouraged performing it '' He said, "O
my nephew! Islam is built on five (pillars): believing in Allah and His Messenger, t he five daily
prayers, fast ing Ramadan, paying t he Zakah and performing Haj j (pilgrimage) t o t he House.''
They said, "O Abu ` Abdur-Rahman! Did you not hear what Allah said in His Book:
びる∀ レ∠ ∇わプ͡ ラ
∠ ヲ⊥ムゎ∠ Ι
∠ ヴzわェ
∠ ∇ユワ⊥ ヲ⊥ヤわ͡ ⇒∠ホヱ∠ ぴ
(And fight t hem unt il t here is no more Fit nah (disbelief))
He said, "That we did during t he t ime of Allah's Messenger when Islam was st ill weak and (t he
Muslim) man used t o face t rials in his religion, such as killing or t ort ure. When Islam became
st ronger (and apparent ), t here was no more Fit nah.'' He asked, "What do you say about ` Ali and
` Ut hman'' He said, "As for ` Ut hman, Allah has forgiven him. However, you hat ed t he fact t hat
Allah had forgiven him! As for ` Ali, he is t he cousin of Allah's Messenger and his son-in-law.'' He
t hen point ed wit h his hand, saying, "This is where his house is locat ed (meaning, ` so close t o
t he Prophet 's house j ust as ` Ali was so close t o t he Prophet himself').''
ろ
⊥ ⇒∠ョゲ⊥ エ ⊥ ∇ャや∠ヱ ュ͡ や∠ゲエ ∠ ∇ャや ゲ͡ ∇ヰゼ z ャゅ͡よ ュ⊥ や∠ゲエ∠ ∇ャや ゲ⊥ ∇ヰzゼャやぴ
モ
͡ ∇んヨ͡ よ͡ ヮ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ギわ∠ ∇ハゅ∠プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ン∠ギわ∠ ∇ハや リ ͡ ヨ∠ プ∠ ∀ソゅ∠ダ͡ホ
ノ∠ ョ∠ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハや∠ヱ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ ∇ユム⊥ ∇Βヤ∠ハ
∠ ン∠ギわ∠ ∇ハや ゅ∠ョ
びリ∠ Β͡ボわz ヨ⊥ ∇ャや
(194. The sacred mont h is for t he sacred mont h, and for t he prohibit ed t hings, t here is t he Law
of equalit y (Qisas). Then whoever t ransgresses against you, you t ransgress likewise against him.
And fear Allah, and know t hat Allah is wit h Al-Mut t aqin.)
ろ
⊥ ⇒∠ョゲ⊥ エ
⊥ ∇ャや∠ヱ ュ͡ や∠ゲエ
∠ ∇ャや ゲ͡ ∇ヰゼ
z ャゅ͡よ ュ⊥ や∠ゲエ
∠ ∇ャや ゲ⊥ ∇ヰzゼャやぴ
び∀ソゅ∠ダ͡ホ
(The sacred mont h is for t he sacred mont h, and for t he prohibit ed t hings, t here is t he Law of
equalit y (Qisas).)
Imam Ahmad recorded t hat Jabir bin ` Abdullah said, "Allah's Messenger would not engage in
warfare during t he Sacred Mont h unless he was first at t acked, t hen he would march fort h. He
would ot herwise remain idle unt il t he end of t he Sacred Mont hs.'' This Hadit h has an aut hent ic
chain of narrat ors.
Hence, when t he Prophet was t old t hat ` Ut hman was killed (in Makkah) when he was camped
at t he area of Al-Hudaybiyyah, aft er he had sent ` Ut hman as his emissary t o t he polyt heist s, he
accept ed t he pledge from his Companions under t he t ree t o fight t he polyt heist s. They were
one t housand and four hundred t hen. When t he Prophet was informed t hat ` Ut hman was not
killed, he abandoned t he fight and revert ed t o peace.
When t he Prophet finished fight ing wit h (t he t ribes of) Hawazin during t he bat t le of Hunayn
and Hawazin t ook refuge in (t he cit y of) At -Ta'if , he laid siege t o t hat cit y. Then, t he (sacred)
mont h of Dhul-Qa` dah st art ed, while At -Ta'if was st ill under siege. The siege went on for t he
rest of t he fort y days (rat her, from t he day t he bat t le of Hunayn st art ed unt il t he Prophet went
back t o Al-Madinah from Al-Ji` ranah, were fort y days), as report ed in t he Two Sahihs and
narrat ed by Anas. When t he Companions suffered mount ing casualt ies (during t he siege), t he
Prophet ended t he siege before conquering At -Ta'if. He t hen went back t o Makkah, performed
` Umrah from Al-Ji` ranah, where he divided t he war boot y of Hunayn. This ` Umrah occurred
during Dhul-Qa` dah of t he eight h year of Al-Hij rah.
Allah's st at ement :
ゅ∠ョ モ
͡ ∇んヨ͡ よ͡ ヮ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ギ∠わ∇ハゅ∠プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ン∠ギわ∠ ∇ハや リ ͡ ヨ∠ プ∠ ぴ
び∇ユム⊥ ∇Βヤ∠ハ
∠ ンギ∠ わ∠ ∇ハや
(...whoever t ransgresses against you, you t ransgress likewise against him.) ordains j ust ice even
wit h t he polyt heist s. Allah also said in anot her Ayah:
Allah's st at ement :
びリ
∠ Β͡ボわz ヨ⊥ ∇ャや ノ∠ ョ∠ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハや∠ヱ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(And fear Allah, and know t hat Allah is wit h Al-Mut t aqin (t he pious)) (2:194) commands t hat
Allah be obeyed and feared out of Taqwa. The Ayah informs us t hat Allah is wit h t hose who
have Taqwa by His aid and support in t his life and t he Hereaft er.
Aslam Abu ` Imran said, "A man from among t he Ansar broke enemy (Byzant ine) lines in
Const ant inople (Ist anbul). Abu Ayyub Al-Ansari was wit h us t hen. So some people said, ` He is
t hrowing himself t o dest ruct ion.' Abu Ayyub said, ` We know t his Ayah (2:195) bet t er, for it was
revealed about us, t he Companions of Allah's Messenger who part icipat ed in Jihad wit h him and
aided and support ed him. When Islam became st rong, we, t he Ansar, met and said t o each
ot her, ` Allah has honored us by being t he Companions of His Prophet and in support ing him
unt il Islam became vict orious and it s following increased. We had before ignored t he needs of
our families, est at es and children. Warfare has ceased, so let us go back t o our families and
children and at t end t o t hem.' So t his Ayah was revealed about us:
Abu Dawud's version ment ions t hat Aslam Abu ` Imran said, "We were at (t he siege of)
Const ant inople. Then, ` Uqbah bin ` Amr was leading t he Egypt ian forces, while t he Syrian
forces were led by Fadalah bin ` Ubayd. Lat er on, a huge column of Roman (Byzant ine) soldiers
depart ed t he cit y, and we st ood in lines against t hem. A Muslim man raided t he Roman lines
unt il he broke t hrough t hem and came back t o us. The people shout ed, ` All praise is due t o
Allah! He is sending himself t o cert ain demise.' Abu Ayyub said, ` O people! You explain t his
Ayah t he wrong way. It was revealed about us, t he Ansar when Allah gave vict ory t o His religion
and it s following increased. We said t o each ot her, ` It would be bet t er for us now if we ret urn
t o our est at es and at t end t o t hem.' Then Allah revealed t his Ayah (2:195)'.''
Abu Bakr bin ` Aiyash report ed t hat Abu Ishaq As-Subai` y relat ed t hat a man said t o Al-Bara' bin
` Azib, "If I raided t he enemy lines alone and t hey kill me, would I be t hrowing myself t o cert ain
demise'' He said, "No. Allah said t o His Messenger :
びマ
∠ジ∠ ∇ヘル∠ Ι
z ま͡ ブ
⊥ zヤム∠ ゎ⊥ Ι
∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇モゎ͡ ゅ∠ボプ∠ ぴ
(Then fight (O Muhammad ) in t he cause of Allah, you are not t asked (held responsible) except
for yourself.) (4:84) That Ayah (2:195) is about (refraining from) spending.'' Ibn Marduwyah
report ed t his Hadit h, as well as Al-Hakim in his Must adrak who said; "It meet s t he crit eria of
t he Two Shaykhs (Al-Bukhari and Muslim) but t hey did not record it ." At h-Thawri and Qays bin
Ar-Rabi` relat ed it from Al-Bara'. but added:
びマ
∠ジ∠ ∇ヘル∠ Ι
z ま͡ ブ
⊥ zヤム∠ ゎ⊥ Ι
∠ぴ
(You are not t asked (held responsible) except for yourself.) (4:84) "Dest ruct ion refers t o t he
man who sins and refrains from repent ing, t hus t hrowing himself t o dest ruct ion.''
The Ayah (2:195) includes t he order t o spend in Allah's cause, in t he various areas and ways
t hat involve obedience and drawing closer t o Allah. It especially applies t o spending in fight ing
t he enemies and on what st rengt hens t he Muslims against t he enemy. Allah st at es t hat t hose
who refrain from spending in t his regard will face ut t er and cert ain demise and dest ruct ion,
meaning t hose who acquire t his habit . Allah commands t hat one should acquire Ihsan
(excellence in t he religion), as it is t he highest part of t he act s of obedience. Allah said:
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ぁょエ
͡ Α⊥ ヮ∠ ヤzャや ラ
z ま͡ ∇やヲ⊥レジ
͡ ∇ェぺ∠ヱ∠ ぴ
(and do good. Truly, Allah loves Al-Muhsinin (t hose who do good).)
ゅ∠ヨプ∠ ∇ユゎ⊥ ∇ゲダ ͡ ∇ェぺ⊥ ∇ラみ͡プ∠ ヮ͡ ヤzャ͡ り∠ ゲ∠ ∇ヨバ⊥ ∇ャや∠ヱ ア zエ ∠ ∇ャや ∇やヲぁヨ͡ゎ∠ぺ∠ヱぴ
ヴzわェ ∠ ∇ユム⊥ シ ∠ ヱ⊥¬ケ⊥ ∇やヲ⊥ボヤ͡∇エゎ∠ Ι ∠ ヱ∠ ン ͡ ∇ギヰ∠ ∇ャや リ ∠ ョ͡ ゲ∠ ジ ∠ ∇Βわ∠ ∇シや
ヮ͡ よ͡ ∇ヱぺ∠ ゅ⇔ツΑ͡ゲョz ユ⊥ムレ͡ョ ラ ∠ ゅ∠ミ リ∠ヨプ∠ ヮ⊥ ヤzエ ͡ ョ∠ ン ⊥ ∇ギヰ∠ ∇ャや ヒ∠ ヤ⊥∇らΑ∠
∇ヱぺ∠ る∃ ホ∠ ギ∠ タ
∠ ∇ヱぺ∠ ュ∃ ゅ∠Βタ ͡ リあョ る∀ Α∠ ∇ギヘ͡ プ∠ ヮ͡ シ ͡ ∇ぺケz リあョ ン⇔ク∠ぺ
ゅ∠ヨ∠プ ア あエ ∠ ∇ャや ヴ∠ャま͡ り͡ ゲ∠ ∇ヨバ⊥ ∇ャゅ͡よ ノ∠ わz ヨ∠ ゎ∠ リ∠ヨプ∠ ∇ユわ⊥ レ͡ョぺ∠ へ∠クみ͡プ∠ マ∃ ジ ⊥ ル⊥
ュ∃ ゅzΑぺ∠ る͡ ん∠ ⇒∠ヤを∠ ュ⊥ ゅ∠Βダ
͡ プ∠ ∇ギイ ͡ Α∠ ∇ユャz リ∠ヨプ∠ ン ͡ ∇ギヰ∠ ∇ャや リ ∠ ョ͡ ゲ∠ ジ ∠ ∇Βわ∠ ∇シや
る∀ ヤ∠ョ͡ ゅ∠ミ り∀ ゲ∠ ゼ ∠ハ ∠ マ ∠ ∇ヤゎ͡ ∇ユわ⊥ ∇バィ
∠ ケ∠ や∠クま͡ る∃ バ∠ ∇らシ ∠ ヱ∠ ア あエ∠ ∇ャや ヶ͡プ
ュ͡ や∠ゲエ
∠ ∇ャや ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ンゲ͡ ッ ͡ ゅ∠ェ ヮ⊥ ヤ⊥∇ワぺ∠ ∇リム⊥ Α∠ ∇ユャz リ∠ヨャ͡ マ ∠ ャ͡ク∠
びゆ ͡ ゅ∠ボバ͡ ∇ャや ギ⊥ Α͡ギセ
∠ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハや∠ヱ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ
(196. And complet e Haj j and ` Umrah for Allah. But if you are prevent ed, t hen sacrifice a Hady
t hat you can afford, and do not shave your heads unt il t he Hady reaches t he place of sacrifice.
And whosoever of you is ill or has an ailment on his scalp (necessit at ing shaving), he must pay a
Fidyah (ransom) of eit her fast ing or giving Sadaqah or a sacrifice. Then if you are in safet y and
whosoever performs t he ` Umrah (in t he mont hs of Haj j ), before (performing) t he Haj j , he must
slaught er a Hady such as he can afford, but if he cannot (afford it ), he should fast for t hree
days during Haj j and seven days aft er his ret urn, making t en days in all. This is for him whose
family is not present at Al-Masj id Al-Haram (i.e., non-resident of Makkah). And fear Allah much
and know t hat Allah is severe in punishment .) g
び∇ユゎ⊥ ∇ゲダ
͡ ∇ェぺ⊥ ∇ラみ͡プ∠ ぴ
(But if you are prevent ed) meaning, if your way t o t he House is obst ruct ed, and you are
prevent ed from finishing it . This is why t he scholars agree t hat st art ing t he act s of Haj j and
` Umrah requires one t o finish t hem. As for Makhul, he said, "Complet e, means t o st art t hem
from t he Miqat (areas t he Prophet designat ed t o assume Ihram from).'' ` Abdur-Razzaq said t hat
Az-Zuhri said: "We were t old t hat ` Umar comment ed on:
As-Suddi said,
びン
͡ ∇ギヰ∠ ∇ャや リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや ゅ∠ヨプ∠ ∇ユゎ⊥ ∇ゲダ
͡ ∇ェぺ⊥ ∇ラみ͡プ∠ ぴ
(But if you are prevent ed, sacrifice a Hady (animals for sacriface) such as you can afford,) was
revealed in t he sixt h year of Hij rah, t he year of t he t reat y of Al-Hudaybiyyah when t he
polyt heist s prevent ed Allah's Messenger from reaching t he House. Allah revealed Surat Al-Fat h
(chapt er 48 in t he Qur'an) t hen, and allowed t he Muslims t o slaught er any Hady (animals for
sacrifice) t hey had. They had sevent y camels wit h t hem for t hat purpose. They were also
permit t ed t o shave t heir heads and end t heir Ihram. When t he Prophet commanded t hem t o
shave t heir heads and end t he st at e of Ihram, t hey did not obey him, as t hey were await ing
t hat order t o be abrogat ed. When t hey saw t hat t he Prophet went out aft er shaving his head,
t hey imit at ed him. Some of t hem did not shave, but only short ened t heir hair. This is why t he
Prophet said:
«リΒ͡ボヤあエ
∠ ヨ⊥ ∇ャや ぶ
⊥ や ユ∠ ェ
͡ ケ∠ »
(May Allah award His mercy t o t hose who shaved.)
They said, "What about t hose who short ened t he hair'' He said in t he t hird t ime, "And t o t hose
who short ened.'' Every seven among t hem shared one camel for t heir sacrifice. They were one
t housand and four hundred Companions and were camping in t he area of Al-Hudaybiyyah,
out side t he Sacred Area. It was also report ed t hat t hey were wit hin t he boundaries of t he
Sacred Area. Allah knows best .
Being prevent ed from t he House (Hasr) includes more t han j ust being sick, fearing an enemy or
get t ing lost on t he way t o Makkah. Imam Ahmad report ed t hat Al-Haj j aj bin ` Amr Al-Ansari said
t hat he heard Allah's Messenger saying:
∀るイ
z ∠ェ ヮ͡ ∇Βヤ∠ハ
∠ ヱ∠ モ
zェ
∠ ∇ギボ∠ プ∠ ァ
∠ ゲ͡ ハ
∠ ∇ヱぺ∠ ゲ∠ ジ
͡ ミ⊥ ∇リョ∠ »
«ン∠ゲ∇カぺ⊥
(Whoever suffered a broken bone or a limb, will have ended his Ihram and has t o perform Haj j
again.) He said, "I ment ioned t hat t o Ibn ` Abbas and Abu Hurayrah and t hey bot h said, ` He (Al-
Haj j aj ) has said t he t rut h'.'' This Hadit h is also report ed in t he Four Collect ions. In t he version
of Abu Dawud and Ibn Maj ah, t he Prophet said, "Whoever limped, had a broken bone or became
ill...'' Ibn Abu Hat im also recorded it and said, "It was report ed t hat Ibn Mas` ud, Ibn Az-Zubayr,
` Alqamah, Sa` id bin Musayyib, ` Urwah bin Az-Zubayr, Muj ahid, An-Nakha` i, ` At a' and Muqat il
bin Hayyan said t hat being prevent ed (Hasr) ent ails an enemy, an illness or a fract ure.'' At h-
Thawri also said, "Being prevent ed ent ails everyt hing t hat harms t he person.''
It is report ed in t he Two Sahihs t hat ` A'ishah said t hat Allah's Messenger went t o Duba` ah bint
Az-Zubayr bin ` Abdul-Mut t alib who said, "O Messenger of Allah! I int end t o perform Haj j but I
am ill.'' He said, "Perform Haj j and make t he condit ion: ` My place is where You prevent (or
halt ) me.'' Muslim recorded similarly from Ibn ` Abbas. So saying such a condit ion for Haj j is
allowed is based on t his Hadit h.
Allah's st at ement :
びン
͡ ∇ギヰ∠ ∇ャや リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや ゅ∠ヨプ∠ ぴ
(...sacrifice a Hady such as you can afford) includes a sheep also, as Imam Malik report ed t hat
` Ali bin Abu Talib used t o say. Ibn ` Abbas said, "The Hady includes eight t ypes of animals:
camels, cows, goat s and sheep.'' ` Abdur-Razzaq report ed t hat Ibn ` Abbas said about what Allah
said:
びン
͡ ∇ギヰ∠ ∇ャや リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや ゅ∠ヨプ∠ ぴ
(...sacrifice a Hady such as you can afford)
"As much as one could afford.'' Al-` Awfi said t hat Ibn ` Abbas said, "If one can afford it , t hen
camels, ot herwise cows, or sheep.'' Hisham bin ` Urwah quot ed his fat her:
びン
͡ ∇ギヰ∠ ∇ャや リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや ゅ∠ヨプ∠ ぴ
(...sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel) such as you can afford)
` Depending on t he price.'
The proof t hat sacrificing only a sheep is allowed in t he case of being prevent ed from
cont inuing t he rit es, is t hat Allah has required sacrificing what ever is available as a Hady, and
t he Hady is any t ype of cat t le; be it camels, cows or sheep. This is t he opinion of Ibn ` Abbas
t he cousin of Allah's Messenger and t he scholar of Tafsir. It is report ed in t he Two Sahihs t hat
` A'ishah, t he Mot her of t he believers, said, "The Prophet once offered some sheep as Hady.''
Allah's st at ement :
びヮ⊥ ヤzエ
͡ ョ∠ ン
⊥ ∇ギヰ∠ ∇ャや ヒ∠ ヤ⊥∇らΑ∠ ヴzわェ
∠ ∇ユム⊥ シ
∠ ヱ⊥¬ケ⊥ ∇やヲ⊥ボヤ͡∇エゎ∠ Ι
∠ ヱ∠ ぴ
(...and do not shave your heads unt il t he Hady reaches t he place of sacrifice.) is a cont inuat ion
of His st at ement :
びン
͡ ∇ギヰ∠ ∇ャや リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや ゅ∠ヨプ∠ ∇ユゎ⊥ ∇ゲダ
͡ ∇ェぺ⊥ ∇ラみ͡プ∠ ぴ
(But if you are prevent ed, t hen sacrifice a Hady) as Ibn Jarir has erroneously claimed. When
t he Prophet and his Companions were prevent ed from ent ering t he Sacred House during t he Al-
Hudaybiyyah year by t he polyt heist s from Quraysh, t hey shaved t heir heads and sacrificed t heir
Hady out side t he Haram (Sacred) area. In normal circumst ances, and when one can safely
reach t he House, he is not allowed t o shave his head unt il:
びヮ⊥ ヤzエ
͡ ョ∠ ン
⊥ ∇ギヰ∠ ∇ャや ヒ∠ ヤ⊥∇らΑ∠ ヴzわェ
∠ぴ
(.. .and do not shave your heads unt il t he Hady reaches t he place of sacrifice.) and t hen he
ends t he rit uals of Haj j or ` Umrah, or bot h if he had assumed Ihram for bot h. It is recorded in
t he Two Sahihs t hat Hafsah said, "O Allah's Messenger! What is wrong wit h t he people, t hey
have finished t heir Ihram for ` Umrah but you have not '' The Prophet said,
ヴzわェ
∠ モ
ぁェ
͡ ぺ∠ ゅ∠ヤプ∠ ∩ヶ͡Α∇ギワ∠ れ
⊥ ∇ギヤzホ∠ ヱ∠ ヶ͡シ∇ぺケ∠ れ
⊥ ∇ギzらャ∠ ヶあルま»
«ゲ∠エ∇ルぺ∠
(I mat t ed my hair and I have garlanded my Hady (animals for sacrifice), so I will not finish my
Ihram t ill I offer t he sacrifice.)
Whoever shaved his Head during Ihram, will have to pay the Fidyah
Allah said:
ヮ͡ シ
͡ ∇ぺケz リあョ ン⇔ク∠ぺ ヮ͡ よ͡ ∇ヱぺ∠ ゅ⇔ツΑ͡ゲョz ユ⊥ムレ͡ョ ラ ∠ ゅ∠ミ リ∠ヨプ∠ ぴ
びマ∃ジ ⊥ ル⊥ ∇ヱぺ∠ る∃ ホ∠ ギ∠ タ
∠ ∇ヱぺ∠ ュ∃ ゅ∠Βタ
͡ リあョ る∀ Α∠ ∇ギヘ͡ プ∠
(And whosoever of you is ill or has an ailment on his scalp (necessit at ing shaving), he must pay
a Fidyah.)
Al-Bukhari report ed t hat ` Abdur-Rahman bin Asbahani said t hat he heard ` Abdullah bin Ma` qil
saying t hat he sat wit h Ka` b bin ` Uj rah in t he mosque of Kufah (in Iraq). He t hen asked him
about t he Fidyah of t he fast ing. Ka` b said, "This was revealed concerning my case especially,
but it is also for you in general. I was carried t o Allah's Messenger and t he lice were falling in
great numbers on my face. The Prophet said:
ギ⊥ イ
͡ ゎ∠ ゅ∠ョぺ ∩や∠グワ マ
∠ よ ヒ∠ ヤ∠よ ギ∠ ∇ヰイ
∠ ∇ャや ラ
z ぺ∠ ン∠ケぺ⊥ ろ
⊥ ∇レミ⊥ ゅ∠ョ»
«りゅ∠セ
:
(I never t hought t hat your ailment (or st ruggle) had reached t o such an ext ent as I see. Can you
afford a sheep (for sacrifice)' I replied in t he negat ive.) He t hen said:
あモム⊥ ャ͡ ∩∠リΒ͡ミゅ∠ジ∠ョ る∠ わz シ
͡ ∇ユバ͡ ∇デぺ∠ ∇ヱぺ∠ ュ∃ ゅzΑぺ∠ る∠ を∠ ゅ∠ヤを∠ ∇ユタ
⊥ »
«マ∠シ∇ぺケ∠ ∇ペヤ͡∇ェや∠ヱ ∩∃ュゅ∠バデ ∠ ∇リョ͡ ネ ∃ ゅ∠タ ブ ⊥ ∇ダル͡ リ ∃ Β͡ム∇ジョ͡
(Fast for t hree days or feed six poor persons, each wit h half a Sa` of food (1 Sa` = 3 kilograms
approx.) and shave your head.)
Imam Ahmad recorded t hat Ka` b bin ` Uj rah said, "Allah's Messenger came by while I was
ignit ing t he fire under a pot and while t he lice were falling down my head or my eyelids. He
said:
«マ͡シ∇ぺケ∠ ュぁ や∠ヲワ∠ マ
∠ Α͡ク∇ぽΑ⊥ »
:
(Do t hese lice in your head bot her you) I said, ` Yes.' He said:
る∠ わz シ
͡ ∇ユバ͡ ∇デぺ∠ ∇ヱぺ∠ ∩∃ュゅzΑぺ∠ る∠ を∠ ゅ∠ヤを∠ ∇ユタ
⊥ ヱ∠ ∩⊥ヮ∇ボヤ͡∇ェゅ∠プ»
«る∠ムΒ͡ジル∠ ∇マジ ⊥ ∇ルや ヱ͡ ぺ∠ ∩∠リΒ͡ミゅ∠ジョ∠
(Shave it , t hen fast t hree days, or feed six poor people, or sacrifice an animal.)
Ayyub (one of t he narrat ors of t he Hadit h) comment ed, "I do not know which alt ernat ive was
st at ed first .'' The wording of t he Qur'an begins wit h t he easiest t hen t he more difficult opt ions:
"Pay a Fidyah of fast ing (t hree days), feeding (six poor persons) or sacrificing (an animal).''
Meanwhile, t he Prophet advised Ka` b wit h t he more rewarding opt ion first , t hat is, sacrificing
a sheep, t hen feeding six poor persons, t hen fast ing t hree days. Each Text is suit able in it s
place and cont ext , all t he t hanks and praises are due t o Allah.
ゅ∠ヨプ∠ ア
あエ
∠ ∇ャや ヴ∠ャま͡ り͡ ゲ∠ ∇ヨバ⊥ ∇ャゅ͡よ ノ∠ わz ヨ∠ ゎ∠ リ∠ヨプ∠ ∇ユわ⊥ レ͡ョぺ∠ へ∠クみ͡プ∠ ぴ
びン͡ ∇ギヰ∠ ∇ャや リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや
(Then if you are in safet y and whosoever performs t he ` Umrah (in t he mont hs of Haj j ), before
(performing) t he Haj j , he must slaught er a Hady such as he can afford,)
That is, when you are able t o complet e t he rit es, so whoever among you connect s his ` Umrah
wit h Haj j having t he same Ihram for bot h, or, first assuming Ihram for ` Umrah, and t hen
assuming Ihram for Haj j when finished t he ` Umrah, t his is t he more specific t ype of Tamat t u`
which is well-known among t he discussion of t he scholars whereas in general t here are t wo
t ypes of Tamat t u` , as t he aut hent ic Hadit hs prove, since among t he narrat ors are t hose who
said, "Allah's Messenger performed Tamat t u` , and ot hers who said, "Qarin" but t here is no
difference bet ween t hem over t he Hady.
So Allah said,
ゅ∠ヨプ∠ ア
あエ
∠ ∇ャや ヴ∠ャま͡ り͡ ゲ∠ ∇ヨバ⊥ ∇ャゅ͡よ ノ∠ わz ヨ∠ ゎ∠ リ∠ヨプ∠ ∇ユわ⊥ レ͡ョぺ∠ へ∠クみ͡プ∠ ぴ
びン͡ ∇ギヰ∠ ∇ャや リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや
(Then if you are in safet y and whosoever performs t he ` Umrah (in t he mont hs of Haj j ), before
(performing) t he Haj j (i.e., Haj j At -Tamat t u` and Al-Qiran), he must slaught er a Hady such as
he can afford,) means let him sacrifice what ever Hady is available t o him, t he least of which is
a sheep. One is also allowed t o sacrifice a cow because t he Prophet slaught ered cows on behalf
of his wives. Al-Awza` i report ed t hat Abu Hurayrah narrat ed t hat Allah's Messenger slaught ered
cows on behalf of his wives when t hey were performing Tamat t u` . This was report ed by Abu
Bakr bin Marduwyah.
This last Hadit h proves t hat Tamat t u` is legislat ed. It is report ed in t he Two Sahihs t hat ` Imran
bin Husayn said, "We performed Haj j At -Tamat t u` in t he lifet ime of Allah's Messenger and t hen
t he Qur'an was revealed (regarding Haj j At -Tamat t u` ). Not hing was revealed t o forbid it , nor
did he (t he Prophet ) forbid it unt il he died. And somebody said what he wished (regarding Haj j
At -Tamat t u` ) according t o his own opinion.'' Al-Bukhari said t hat ` Imran was t alking about
` Umar. It is report ed in an aut hent ic narrat ion t hat ` Umar used t o discourage t he people from
performing Tamat t u` . He used t o say, "If we refer t o Allah's Book, we should complet e it ,''
meaning:
リ
∠ ョ͡ ゲ∠ ジ
∠ ∇Βわ∠ ∇シや ゅ∠ヨプ∠ ア
あエ
∠ ∇ャや ヴ∠ャま͡ り͡ ゲ∠ ∇ヨバ⊥ ∇ャゅ͡よ ノ∠ わz ヨ∠ ゎ∠ リ∠ヨプ∠ ぴ
びン
͡ ∇ギヰ∠ ∇ャや
(...whosoever performs t he ` Umrah (in t he mont hs of Haj j ), before (performing) t he Haj j , he
must slaught er a Hady such as he can afford,)
However ` Umar did not say t hat Tamat t u` is unlawful. He only prevent ed t hem so t hat t he
people would increase t heir t rips t o t he House for Haj j (during t he mont hs of Haj j ) and ` Umrah
(t hroughout t he year), as he himself has st at ed.
る∃ バ∠ ∇らシ
∠ ヱ∠ ア
あエ
∠ ∇ャや ヶ͡プ ュ∃ ゅzΑぺ∠ る͡ ん∠ ⇒∠ヤを∠ ュ⊥ ゅ∠Βダ
͡ プ∠ ∇ギイ͡ Α∠ ∇ユャz リ∠ヨプ∠ ぴ
びる∀ ヤ∠ョ͡ ゅ∠ミ り∀ ゲ∠ ゼ ∠ハ ∠ マ∠ ∇ヤゎ͡ ∇ユわ⊥ ∇バィ
∠ ケ∠ や∠クま͡
(...but if he cannot (afford it ), he should fast t hree days during t he Haj j and seven days aft er
his ret urn (t o his home), making t en days in all.)
This Ayah means: "Those who do not find a Hady, let t hem fast t hree days during t he Haj j
season.'' Al-` Awfi said t hat Ibn ` Abbas said, "If one does not have a Hady, he should fast t hree
days during Haj j , before ` Arafah day. If t he day of ` Arafah was t he t hird day, t hen his fast is
complet e. He should also fast seven days when he get s back home.'' Abu Ishaq report ed from
Wabarah from Ibn ` Umar who said, "One fast s one day before t he day of Tarwiyah, t he day of
Tarwiyah (eight h day of Dhul-Hij j ah) and t hen ` Arafah day (t he nint h day of t he mont h of Dhul-
Hij j ah).'' The same st at ement was report ed by Ja` far bin Muhammad from his fat her from ` Ali.
If one did not fast t hese t hree days or at least some of t hem before ` Id day (t he t ent h day of
Dhul-Hij j ah), he is allowed t o fast during t he Tashriq days (11-12-13t h day of Dhul-Hij j ah).
` A'ishah and Ibn ` Umar said, "Fast ing t he days of Tashriq was only allowed for t hose who did
not find t he Hady,'' as Al-Bukhari has report ed. Sufyan relat ed t hat Ja` far bin Muhammad
narrat ed t hat his fat her said t hat ` Ali said, "Whoever did not fast t he t hree days during t he
Haj j , should fast t hem during t he days of Tashriq.'' This is also t he posit ion t aken by ` Ubayd bin
` Umayr Al-Layt hi, ` Ikrimah, Al-Hasan Al-Basri and ` Urwah bin Az-Zubayr, referring t o t he
general meaning of Allah's st at ement :
びア
あエ
∠ ∇ャや ヶ͡プ ュ∃ ゅzΑぺ∠ る͡ ん∠ ⇒∠ヤを∠ ュ⊥ ゅ∠Βダ
͡ プ∠ ぴ
(...fast t hree days during t he Haj j ...)
As for what Muslim report ed t hat Qut aybah Al-Hudhali said t hat Allah's Messenger said:
ゴz ハ
∠ ぶ
͡ や ゲ͡ ∇ミク͡ ヱ∠ ∩∃ゆ∇ゲセ
⊥ ヱ∠ モ
∃ ∇ミぺ∠ ュ⊥ ゅzΑぺ∠ ペ
͡ Α͡ゲ∇ゼわz ャや ュ⊥ ゅzΑぺ∠»
«モ∠ィヱ∠
(The days of Tashriq are days of eat ing and drinking and remembering Allah t he Exalt ed.)
This narrat ion is general in meaning while what ` A'ishah and Ibn ` Umar narrat ed is specific.
Allah said:
び∇ユわ⊥ ∇バィ
∠ ケ∠ や∠クま͡ る∃ バ∠ ∇らシ
∠ ヱ∠ ぴ
(...and seven days aft er his ret urn.)
There are t wo opinions regarding t he meaning of t his Ayah. First , it means ` when you ret urn t o
t he camping areas'. The second, upon going back home. ` Abdur-Razzaq report ed t hat Salim
narrat ed t hat he heard Ibn ` Umar saying:
る∃ バ∠ ∇らシ
∠ ヱ∠ ア
あエ
∠ ∇ャや ヶ͡プ ュ∃ ゅzΑぺ∠ る͡ ん∠ ⇒∠ヤを∠ ュ⊥ ゅ∠Βダ
͡ プ∠ ∇ギイ
͡ Α∠ ∇ユャz リ∠ヨプ∠ ぴ
び∇ユわ⊥ ∇バィ
∠ ケ∠ や∠クま͡
"(...but if he cannot (afford it ), he should fast t hree days during t he Haj j and seven days aft er
his ret urn,) means when he goes back t o his family. '' The same opinion was report ed from
Sa` id bin Jubayr, Abu Al-` Aliyah, Muj ahid, ` At a', ` Ikrimah, Al-Hasan, Qat adah, Imam Az-Zuhri
and Ar-Rabi` bin Anas.
Al-Bukhari report ed t hat Salim bin ` Abdullah narrat ed t hat Ibn ` Umar said, "During t he
Farewell Haj j of Allah's Messenger , he performed Tamat t u` wit h ` Umrah and Haj j . He drove a
Hady along wit h him from Dhul-Hulayfah. Allah's Messenger st art ed by assuming Ihram for
` Umrah, and t hen for Haj j . And t he people, t oo, performed t he ` Umrah and Haj j along wit h
t he Prophet . Some of t hem brought t he Hady and drove it along wit h t hem, while t he ot hers
did not . So, when t he Prophet arrived at Makkah, he said t o t he people:
Allah said:
びヮ͡ ∇Βェ
∠ ゅ∠レイ
∠ よ͡ ゲ⊥ Β͡トΑ∠ ゲ∃ も͡ ゅ∠デ Ι
∠ ヱ∠ ぴ
(...nor a bird t hat flies wit h it s t wo wings) (6:38) and:
びマ
∠ レ͡ Βヨ͡ Β∠ よ͡ ヮ⊥ ぁトガ
⊥ ゎ∠ Ι
∠ ヱ∠ ぴ
(...nor did you writ e any book (what soever) wit h your right hand) (29:48) and:
It was also said t hat t he meaning of "t en days in all'' emphasizes t he order t o fast for t en days,
not less t han t hat .
ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ン͡ゲッ
͡ ゅ∠ェ ヮ⊥ ヤ⊥∇ワぺ∠ ∇リム⊥ Α∠ ∇ユャz リ∠ヨャ͡ マ ∠ ャ͡ク∠ ぴ
びュ͡ や∠ゲエ
∠ ∇ャや
(This is for him whose family is not present at Al-Masj id Al-Haram (i.e., non-resident of
Makkah).) This Ayah concerns t he resident s of t he area of t he Haram, for t hey do not perform
Tamat t u` . ` Abdur-Razzaq report ed t hat Tawus said, "Tamat t u` is for t he people, t hose whose
families are not residing in t he Haram area (Makkah), not for t he resident s of Makkah. Hence
Allah's St at ement :
ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ン͡ゲッ
͡ ゅ∠ェ ヮ⊥ ヤ⊥∇ワぺ∠ ∇リム⊥ Α∠ ∇ユャz リ∠ヨャ͡ マ ∠ ャ͡ク∠ ぴ
びュ͡ や∠ゲエ
∠ ∇ャや
(This is for him whose family is not present at Al-Masj id Al-Haram (i.e., non-resident of
Makkah).)
` Abdur-Razzaq t hen said, "I was also t old t hat Ibn ` Abbas said similar t o Tawus.'' Allah said:
This Ayah indicat es t hat Ihram for Haj j only occurs during t he mont hs of Haj j . This was
report ed from Ibn ` Abbas, Jabir, ` At a', Tawus and Muj ahid. The proof for t his is Allah's
st at ement t hat Haj j occurs during known, specific mont hs, which indicat es t hat Haj j is not
allowed before t hat , j ust as t he prayer has a fixed t ime (before which one's prayer is not
accept ed).
Ash-Shafi` i recorded t hat Ibn ` Abbas said, "No person should assume Ihram for Haj j before t he
mont hs of t he Haj j , for Allah said:
Ibn Khuzaymah report ed t hat Ibn ` Abbas said, "No Ihram for Haj j should be assumed, except
during t he mont hs of Haj j , for among t he Sunnah of Haj j is t hat one assume Ihram for it during
t he Haj j mont hs. '' This is an aut hent ic narrat ion and t he Companion's st at ement t hat such and
such is among t he Sunnah is considered as a Hadit h of t he Prophet , according t o t he maj orit y
of t he scholars. This is especially t he case when it is Ibn ` Abbas who issued t his st at ement , as
he is t he Tarj uman (t ranslat or, int erpret er, explainer) of t he Qur'an.
There is a Hadit h about t his subj ect t oo. Ibn Marduwyah relat ed t hat Jabir narrat ed t hat t he
Prophet said:
The chain of narrat ors for t his Hadit h is reasonable. Ash-Shafi` i and Al-Bayhaqi recorded t his
Hadit h from Ibn Jurayj who relat ed t hat Abu Az-Zubayr said t hat he heard Jabir bin ` Abdullah
being asked, "Does one assume Ihram for Haj j before t he mont hs of t he Haj j '' He said, "No.''
This narrat ion is more reliable t han t he narrat ion t hat we ment ioned from t he Prophet . In
short , t his st at ement is t he opinion of t he Companion, support ed by Ibn ` Abbas' st at ement t hat
it is a part of t he Sunnah not t o assume Ihram for Haj j before t he mont hs of t he Haj j . Allah
knows best .
Al-Bukhari said t hat Ibn ` Umar said t hat t hese are Shawwal, Dhul-Qa` dah and t he first t en days
of Dhul-Hij j ah. This narrat ion for which Al-Bukhari did not ment ion t he chain of narrat ors, was
collect ed by a cont inuous chain of narrat ors t hat Ibn Jarir rendered aut hent ic, leading t o Ibn
` Umar, who said:
This st at ement is also report ed from ` Umar, ` Ali, Ibn Mas` ud, ` Abdullah bin Az-Zubayr, Ibn
` Abbas, ` At a', Tawus, Muj ahid, Ibrahim An-Nakha` i, Imam Ash-Sha` bi, Al-Hasan, Ibn Sirin,
Makhul, Qat adah, Ad-Dahhak bin Muzahim, Ar-Rabi` bin Anas and Muqat il bin Hayyan. This
opinion was preferred by Ibn Jarir who said, "It is a common pract ice t o call t wo mont hs and a
part of t he t hird mont h as ` mont hs'. This is similar t o t he Arab's saying, ` I visit ed such and such
person t his year or t his day.' He only visit ed him during a part of t he year and a part of t he day.
Allah said:
びヮ͡ ∇Βヤ∠ハ
∠ ユ∠ ∇をま͡ Κ
∠ プ∠ リ
͡ ∇Βョ∠ ∇ヲΑ∠ ヴ͡プ モ
∠イ
z バ∠ ゎ∠ リ∠ヨプ∠ ぴ
(But whosoever hast ens t o leave in t wo days, t here is no sin on him.)
In t his case, one will only be hast ening for one and a half days.''
びア
zエ
∠ ∇ャや リ
z ヰ͡ Β͡プ チ
∠ ゲ∠ プ∠ リ∠ヨプ∠ ぴ
(So whosoever int ends (Farada) t o perform Haj j t herein (by assuming Ihram),) meaning t hat
one's assuming t he Ihram requires a Haj j , for t he person is required t o complet e t he rit uals of
Haj j aft er assuming Ihram. Ibn Jarir said t hat Al-` Awfi said, "The scholars agree t hat (Farada)
` int ends' ment ioned in t he Ayah means it is a requirement and an obligat ion.'' ` Ali bin Abu
Talhah said t hat Ibn ` Abbas said: f
びア
zエ
∠ ∇ャや リ
z ヰ͡ Β͡プ チ
∠ ゲ∠ プ∠ リ∠ヨプ∠ ぴ
(So whosoever int ends t o perform Haj j t herein (by assuming Ihram), ) refers t o t hose who
assume Ihram for Haj j and ` Umrah''. ` At a' said, "'Int ends', means, assumes t he Ihram.'' Similar
st at ement s were at t ribut ed t o Ibrahim, Ad-Dahhak and ot hers.
びゑ
∠ プ∠ ケ∠ Κ
∠ プ∠ ぴ
(He should not have Rafat h)
This Ayah means t hat t hose who assume t he Ihram for Haj j or ` Umrah are required t o avoid t he
Rafat h, meaning, sexual int ercourse. Allah's st at ement here is similar t o His st at ement :
What ever might lead t o sexual int ercourse, such as embracing, kissing and t alking t o women
about similar subj ect s, is not allowed. Ibn Jarir report ed t hat Nafi` narrat ed t hat ` Abdullah bin
` Umar said, "Rafat h means sexual int ercourse or ment ioning t his subj ect wit h t he t ongue, by
eit her men or women.'' ` At a' bin Abu Rabah said t hat Rafat h means sexual int ercourse and foul
speech. This is also t he opinion of ` Amr bin Dinar. ` At a' also said t hat t hey used t o even
prevent t alking (or hint ing) about t his subj ect . Tawus said t hat Rafat h includes one's saying,
"When I end t he Ihram I will have sex wit h you.'' This is also t he same explanat ion offered by
Abu Al-` Aliyah regarding Rafat h. ` Ali bin Abu Talhah said t hat Ibn ` Abbas said, "Rafat h means
having sex wit h t he wife, kissing, fondling and saying foul words t o her, and similar act s.'' Ibn
` Abbas and Ibn ` Umar said t hat Rafat h means t o have sex wit h women. This is also t he opinion
of Sa` id bin Jubayr, ` Ikrimah, Muj ahid, Ibrahim An-Nakha` i, Abu Al-` Aliyah who narrat ed it
from ` At a' and Makhul, ` At a Al-Khurasani, ` At a' bin Yasar, ` At iyah, Ibrahim, Ar-Rabi` , Az-
Zuhri, As-Suddi, Malik bin Anas, Muqat il bin Hayyan, ` Abdul-Karim bin Malik, Al-Hasan, Qat adah
and Ad-Dahhak, and ot hers.
びベ
∠ ヲ⊥ジプ⊥ Ι
∠ ヱ∠ ぴ
(...nor commit sin) Miqsam and several ot her scholars relat ed t hat Ibn ` Abbas said, "It is
disobedience." This is also t he opinion of ` At a,' Muj ahid, Tawus, ` Ikrimah, Sa` id bin Jubayr,
Muhammad bin Ka` b, Al-Hasan, Qat adah, Ibrahim An-Nakha` i, Az-Zuhri, Ar-Rabi` bin Anas,
` At a' bin Yasar, ` At a' Al-Khurasani and Muqat il bin Hayyan.
Ibn Wahb report ed t hat Nafi` narrat ed t hat ` Abdullah bin ` Umar said, "Fusuq or sin ment ioned
in t he Ayah (2:197) refers t o commit t ing what Allah has forbidden in t he Sacred Area.''
Several ot hers said t hat Fusuq means cursing ot hers, t hey based t his on t he aut hent ic Hadit h:
` Abdur-Rahman bin Zayd bin Aslam said Fusuq here means slaught ering animals for t he idols, as
Allah said:
Those who said t hat t he Fusuq means all t ypes of disobedience are correct . Allah has also
prohibit ed commit t ing inj ust ice during t he mont hs of Haj j in specific, alt hough inj ust ice is
prohibit ed t hroughout t he year. This is why Allah said:
∇やヲ⊥ヨヤ͡∇ヌゎ∠ Κ
∠ プ∠ ユ⊥ あΒボ∠ ∇ャや リ
⊥ Αあギャや マ
∠ ャ͡ク ∀ュゲ⊥ ェ
⊥ る∀ バ∠ よ∠ ∇ケぺ∠ べ∠ヰ∇レョ͡ ぴ
び∇ユム⊥ ジ∠ ヘ⊥ ル∠ぺ リ
z ヰ͡ Β͡プ
(...of t hem four are sacred. That is t he right religion, so wrong not yourselves t herein.) (9:36)
びユ∃ Β͡ャぺ∠ ゆ
∃ や∠グハ
∠ ∇リョ͡ ヮ⊥ ∇ホグ͡ ぁル ユ∃ ∇ヤヌ
⊥ よ͡ キ∃ ゅ∠エ∇ャみ͡よ͡ ヮ͡ Β͡プ ∇キゲ͡ Α⊥ リ∠ョヱ∠ ぴ
(...and whoever inclines t o evil act ions t herein or t o do wrong, him We shall cause t o t ast e
from a painful t orment .) (22:25)
It is recorded in t he Two Sahihs t hat Abu Hurayrah narrat ed t hat Allah's Messenger said:
ァ
∠ ゲ∠ カ
∠ ∇ペジ
⊥ ∇ヘΑ∠ ∇ユャ∠ヱ∠ ∇ゑプ⊥ ∇ゲΑ∠ ∇ユヤ∠プ∠ ∩∠ろ∇Βら∠ ∇ャや や∠グワ∠ ア zェ ∠ ∇リョ∠ »
«ヮぁョぺ⊥ ヮ⊥ ∇ゎギ∠ ャ∠ヱ∠ ュ∠ ∇ヲΒ∠ ミ∠ ヮ͡ よ͡ ヲ⊥ルク⊥ ∇リョ͡
(Whoever performed Haj j t o t his (Sacred) House and did not commit Rafat h or Fusuq, will
ret urn sinless, j ust as t he day his mot her gave birt h t o him.)
びア
あエ
∠ ∇ャや ヶ͡プ メ
∠ や∠ギィ
͡ Ι
∠ ヱ∠ ぴ
(nor should t here be Jidal during Haj j ) meaning, disput es and argument s. Ibn Jarir relat ed t hat
` Abdullah bin Mas` ud said t hat what Allah said:
びア
あエ
∠ ∇ャや ヶ͡プ メ
∠ や∠ギィ
͡ Ι
∠ ヱ∠ ぴ
(...nor disput e unj ust ly during t he Haj j .) means t o argue wit h your companion (or fellow) unt il
you make him angry. This is similar t o t he t he opinion t hat Miqsam and Ad-Dahhak relat ed t o
Ibn ` Abbas. This is also t he same meaning report ed from Abu Al-` Aliyah, ` At a', Muj ahid, Sa` id
bin Jubayr, ` Ikrimah, Jabir bin Zayd, ` At a' Al-Khurasani, Makhul, As-Suddi, Muqat il bin Hayyan,
` Amr bin Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha` i, ` At a bin Yasar, Al-Hasan,
Qat adah and Az-Zuhri.
Aft er Allah prohibit ed evil in deed and t ongue, He encouraged right eous, good deeds, st at ing
t hat He is knowledgeable of t he good t hat t hey do, and He will reward t hem wit h t he best
awards on t he Day of Resurrect ion.
Al-Bukhari and Abu Dawud report ed t hat Ibn ` Abbas said, "The people of Yemen used t o go t o
Haj j wit hout t aking enough supplies wit h t hem. They used t o say, ` We are t hose who have
Tawakkul (reliance on Allah).' Allah revealed t his Ayah:
Ibn Jarir and Ibn Marduwyah narrat ed t hat Ibn ` Umar said, "When people assumed Ihram, t hey
would t hrow away what ever provisions t hey had and would acquire ot her t ypes of provisions.
Allah revealed:
び∀ゲ∇Β∠カ マ
∠ ャ͡ク∠ ン∠ヲ∇ボわz ャや サ
⊥ ゅ∠らャ͡ヱ∠ ゅ⇔ゼΑ͡ケヱ∠ ぴ
(...and as an adornment ; and t he raiment of Taqwa, t hat is bet t er.) (7:26)
Allah ment ioned t he mat erial covering and t hen He ment ioned t he spirit ual covering, which
includes humbleness, obedience and Taqwa. He also st at ed t hat t he lat t er provision is bet t er
and more beneficial t han t he former.
びょ
͡ ⇒∠ら∇ャΕ
∠ や ヶ͡ャ∇ヱほ⊥Α ラ
͡ ヲ⊥ボゎz や∠ヱぴ
(So fear Me, O men of underst anding!) meaning: ` Fear My t orment , punishment , and afflict ion
for t hose who defy Me and do not adhere t o My commands, O people of reason and
underst anding.'
∇ユム⊥ よあ ケz リョあ Κ⇔ ∇ツプ∠ ∇やヲ⊥ピわ∠ ∇らゎ∠ ラ∠ぺ ∀ゥゅ∠レィ ⊥ ∇ユム⊥ ∇Βヤ∠ハ ∠ ザ ∠ ∇Βャ∠ぴ
ギ∠ レ͡ハ ヮ∠ ヤzャや ∇やヱ⊥ゲミ⊥ ∇クゅ∠プ ろ ∃ ⇒∠プゲ∠ ハ
∠ ∇リョあ ユ⊥わ∇ツプ∠ ぺ∠ へ∠クみ͡プ∠
∇ユわ⊥ レ⊥ミ ラ͡まヱ∠ ∇ユミ⊥ や∠ギワ∠ ゅ∠ヨミ∠ ロ⊥ ヱ⊥ゲミ⊥ ∇クや∠ヱ ュ͡ や∠ゲエ
∠ ∇ャや ゲ͡ バ∠ ∇ゼヨ∠ ∇ャや
びリ ∠ Βあャべzツャや リ ∠ ヨ͡ ャ∠ ヮ͡ ヤ͡∇らホ∠ リあョ
(198. There is no sin on you if you seek t he bount y of your Lord (during pilgrimage by t rading).
Then when you leave ` Arafat , remember Allah (by glorifying His praises, i.e., prayers and
invocat ions) at t he Mash` ar-il-Haram. And remember Him (by invoking Allah for all good) as He
has guided you, and verily you were before, of t hose who were ast ray).
Commercial Transactions during Hajj
Al-Bukhari report ed t hat Ibn ` Abbas said, "` Ukaz, Mij annah and Dhul-Maj az were t rading post s
during t he t ime of Jahiliyyah. During t hat era, t hey did not like t he idea of conduct ing business
t ransact ions during t he Haj j season. Lat er, t his Ayah was revealed:
び∇ユム⊥ よあ ケz リあョ Κ
⇔ ∇ツプ∠ ∇やヲ⊥ピわ∠ ∇らゎ∠ ラ∠ぺ ∀ゥゅ∠レィ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャ∠ぴ
(There is no sin on you if you seek t he bount y of your Lord.) during t he Haj j season.''
Abu Dawud and ot hers recorded t hat Ibn ` Abbas said, "They used t o avoid conduct ing business
t ransact ions during t he Haj j season, saying t hat t hese are t he days of Dhikr. Allah revealed:
び∇ユム⊥ よあ ケz リあョ Κ
⇔ ∇ツプ∠ ∇やヲ⊥ピわ∠ ∇らゎ∠ ラ∠ぺ ∀ゥゅ∠レィ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャ∠ぴ
(There is no sin on you if you seek t he bount y of your Lord (during pilgrimage by t rading).)
This is also t he explanat ion of Muj ahid, Sa` id bin Jubayr, ` Ikrimah, Mansur bin Al-Mu` t amir,
Qat adah, Ibrahim An-Nakha` i, Ar-Rabi` bin Anas and ot hers. Ibn Jarir report ed t hat Abu
Umaymah said t hat when Ibn ` Umar was asked about conduct ing t rade during t he Haj j , he
recit ed t he Ayah:
び∇ユム⊥ よあ ケz リあョ Κ
⇔ ∇ツプ∠ ∇やヲ⊥ピわ∠ ∇らゎ∠ ラ∠ぺ ∀ゥゅ∠レィ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャ∠ぴ
(There is no sin on you if you seek t he bount y of your Lord (during pilgrimage by t rading). )
This Hadit h is relat ed t o Ibn ` Umar wit h a st rong chain of narrat ors. This Hadit h is also relat ed
t o t he Prophet , as Ahmad report ed t hat Abu Umamah At -Taymi said, "I asked Ibn ` Umar, ` We
buy (and sell during t he Haj j ), so do we st ill have a valid Haj j ' He said, ` Do you not perform
Tawaf around t he House, st and at ` Arafat , t hrow t he pebbles and shave your heads' I said,
` Yes.' Ibn ` Umar said, ` A man came t o t he Prophet and asked him about what you asked me,
and t he Prophet did not answer him unt il Jibril came down wit h t his Ayah:
び∇ユム⊥ よあ ケz リあョ Κ
⇔ ∇ツプ∠ ∇やヲ⊥ピわ∠ ∇らゎ∠ ラ∠ぺ ∀ゥゅ∠レィ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャ∠ぴ
(There is no sin on you if you seek t he bount y of your Lord (during pilgrimage by t rading).) The
Prophet summoned t he man and said: (You are pilgrims).'' Ibn Jarir narrat ed t hat Abu Salih said
t o ` Umar, "` O Leader of t he fait hful! Did you conduct t rade t ransact ions during t he Haj j '' He
said, "Was t heir livelihood except during Haj j ''
Standing at ` Arafat
Allah said:
ギ∠ レハ
͡ ヮ∠ ヤzャや ∇やヱ⊥ゲミ⊥ ∇クゅ∠プ ろ
∃ ⇒∠プゲ∠ ハ
∠ ∇リョあ ユ⊥わ∇ツプ∠ ぺ∠ へ∠クみ͡プ∠ ぴ
びュ͡ や∠ゲエ
∠ ∇ャや ゲ͡ バ∠ ∇ゼヨ∠ ∇ャや
(Then when you leave ` Arafat , remember Allah (by glorifying His praises, i.e., prayers and
invocat ions) at t he Mash` ar-il-Haram.)
` Arafat is t he place where one st ands during t he Haj j and it is a pillar of t he rit uals of Haj j .
Imam Ahmad and t he Sunan compilers recorded t hat ` Abdur-Rahman bin Ya` mar Ad-Diyli said
t hat he heard Allah's Messenger saying:
∇ラぺ∠ モ ∠ ∇らホ∠ る∠ プ∠ ゲ∠ ハ
∠ ポ
∠ ケ∠ ∇キぺ∠ ∇リヨ∠ プ∠ ゅ⇔をゅ∠ヤを∠ ∀れゅ∠プ∠ゲ∠ハ ア ぁエ ∠ ∇ャや»
∇リヨ∠ プ∠ ∩∀る⇒⇒を∠ ゅ∠ヤを∠ ヴ⇔レョ͡ ュ⊥ ゅzΑぺ∠ヱ∠ ∩∠ポケ∠ ∇キぺ∠ ∇ギボ∠ プ∠ ゲ⊥ ∇イヘ∠ ∇ャや ノ∠ ヤ⊥∇トΑ∠
ユ∠ ∇をま͡ ゅ∠ヤプ∠ ゲzカほ∠ゎ∠ ∇リョ∠ ヱ∠ ∩͡ヮ∇Βヤ∠ハ∠ ユ∠ ∇をま͡ ゅ∠ヤプ∠ リ
͡ ∇Βョ∠ ∇ヲΑ∠ ヶ͡プ モ
∠イ z バ∠ ゎ∠
«ヮΒ∠ヤハ ∠
(Haj j is ` Arafat , (t hrice). Hence, t hose who have st ood at ` Arafat before dawn will have
performed (t he rit uals of t he Haj j ). The days of Mina are t hree, and t here is no sin for t hose
who move on aft er t wo days, or for t hose who st ay.)
The t ime t o st and on ` Arafat st art s from noon on t he day of ` Arafah unt il dawn t he next day,
which is t he day of t he Sacrifice (t he t ent h day of Dhul-Hij j ah). The Prophet st ood at ` Arafat
during t he Farewell Haj j , aft er he had offered t he Zuhr (noon) prayer, unt il sunset . He said,
"Learn your rit uals from me.'' In t his Hadit h (i. e., in t he previous paragraph) he said, "Whoever
st ood at ` Arafat before dawn, will have performed (t he rit uals of Haj j ).'' c` Urwah bin Mudarris
bin Harit hah bin Lam At -Ta'i said, "I came t o Allah's Messenger at Al-Muzdalifah when it was
t ime t o pray. I said, ` O Messenger of Allah! I came from t he t wo mount ains of Tayy', and my
animal became t ired and I became t ired. I have not left any mount ain, but st ood on it . Do I
have a valid Haj j ' Allah's Messenger said:
This Hadit h was collect ed by Imam Ahmad and t he compilers of t he Sunan, and At -Tirmidhi
graded it S ahih. It was report ed t hat t he mount was called ` Arafat because, as ` Abdur-Razzaq
report ed t hat ` Ali bin Abu Talib said, "Allah sent Jibril t o Prophet Ibrahim and he performed
Haj j for him (t o t each him it s rit uals). When Ibrahim reached ` Arafat he said, ` I have ` Araft u (I
know t his place).' He had come t o t hat area before. Thereaft er, it was called ` Arafat .'' Ibn Al-
Mubarak said t hat ` At a' said, "It was called ` Arafat because Jibril used t o t each Ibrahim t he
rit uals of Haj j . Ibrahim would say, ` I have ` Araft u, I have ` Araft u.' It was t hereaft er called
` Arafat .'' Similar st at ement s were at t ribut ed t o Ibn ` Abbas, Ibn ` Umar and Abu Mij laz. Allah
knows best .
` Arafat is also called Al-Mash` ar Al-Haram, Al-Mash` ar Al-Aqsa and Ilal, while t he mount t hat is
in t he middle of ` Arafat is called Jabal Ar-Rahmah (Mount of Mercy).
It is report ed in t he Two Sahihs t hat Usamah bin Zayd was asked, "How was t he Prophet 's pace
when he moved'' He said, "Slow, unless he found space, t hen he would go a lit t le fast er.''
Al-Mash` ar Al-Haram
Abdur-Razzaq report ed t hat Ibn ` Umar said t hat all of Al-Muzdalifah is Al-Mash` ar Al-Haram. It
was report ed t hat Ibn ` Umar was asked about Allah's st at ement :
びュ͡ や∠ゲエ
∠ ∇ャや ゲ͡ バ∠ ∇ゼヨ∠ ∇ャや ギ∠ レ͡ハ ヮ∠ ヤzャや ∇やヱ⊥ゲミ⊥ ∇クゅ∠プぴ
(...remember Allah (by glorif ying His praises, i.e., prayers and invocat ions) at t he Mash` ar-il-
Haram.) He said, "It is t he Mount and t he surrounding area.'' It was report ed t hat Al-Mash` ar Al-
Haram is what is bet ween t he t wo Mount s (refer t o t he following Hadit h), as Ibn ` Abbas, Sa` id
bin Jubayr, ` Ikrimah, Muj ahid, As-Suddi, Ar-Rabi` bin Anas, Al-Hasan and Qat adah have st at ed.
Imam Ahmad recorded t hat Jubayr bin Mut ` im narrat ed t hat t he Prophet said:
ぁモミ⊥ ヱ∠ ∩∠るル∠ ゲ∠ ハ
⊥ ∇リハ∠ やヲ⊥バプ∠ ∇ケや∠ヱ ∩∀ブ͡ホ∇ヲ∠ョ れ ∃ ゅ∠プゲ∠ ハ ∠ ぁモミ⊥ »
ぁモミ⊥ ヱ∠ ∩∃ゲジ あエ∠ ョ⊥ ∇リハ
∠ やヲ⊥バプ∠ ∇ケや∠ヱ ∩∀ブ͡ホ∇ヲ∠ョ る∠ ヘ∠ ャ͡キ∠ ∇ゴョ⊥
«ウ∇よク∠ ͡ペΑ͡ゲ∇ゼわz ャや ュ͡ ゅzΑぺ∠ ぁモミ⊥ ヱ∠ ∩∀ゲエ
∠ ∇レョ∠ る∠ ムz ョ∠ ァ
͡ ゅ∠イプ͡
(All of ` Arafat is a place of st anding, and keep away from ` Uranah. All of Al-Muzdalifah is a
place for st anding, and keep away from t he bot t om of Muhassir. All of t he areas of Makkah are
a place for sacrifice, and all of t he days of Tashriq are days of sacrifice.)
This Ayah reminds Muslims of Allah's bount y on t hem t hat He has direct ed and t aught t hem t he
rit uals of Haj j according t o t he guidance of Prophet Ibrahim Al-Khalil. This is why Allah said:
びリ
∠ Βあャべzツャや リ
∠ ヨ͡ ャ∠ ヮ͡ ヤ͡∇らホ∠ リあョ ∇ユわ⊥ レ⊥ミ ラ͡まヱ∠ ぴ
(...and verily, you were, before, of t hose who were ast ray.)
It was said t hat t his Ayah refers t o t he condit ion before t he guidance or t he Qur'an or t he
Messenger , all of which are correct meanings.
びサ
⊥ ゅzレャや チ
∠ ゅ∠プぺ∠ ゑ
⊥ ∇Βェ
∠ ∇リョ͡ ぴ
(...from t he place whence all t he people depart .)
This was also said by Ibn ` Abbas, Muj ahid, ` At a', Qat adah and As-Suddi and ot hers. Ibn Jarir
chose t his opinion and said t hat t here is Ij ma` (a consensus among t he scholars) for it .
Imam Ahmad report ed t hat Jubayr bin Mut ` im said, "My camel was lost and I went out in search
of it on t he day of ` Arafah, and I saw t he Prophet st anding in ` Arafat . I said t o myself, ` By
Allah he is from t he Hums. What has brought him here''' This Hadit h is also report ed in t he
Sahihayn. Al-Bukhari report ed t hat Ibn ` Abbas said t hat ` depart ' ment ioned in t he Ayah refers
t o proceeding from Al-Muzdalifah t o Mina t o st one t he pillars. Allah knows best .
Allah frequent ly orders remembrance of Him aft er act s of worship are finished. Muslim
report ed t hat Allah's Messenger used t o ask Allah for His forgiveness t hrice aft er t he prayer is
finished. It is report ed in t he Two Sahihs t hat t he Prophet encouraged Tasbih (saying Subhan
Allah, i.e., Glorified is Allah), Tahmid (saying Al-Hamdu Lillah, i.e., praise be t o Allah) and
Takbir (saying Allahu Akbar, i.e., Allah is t he Most Great ) t hirt y-t hree t imes each (aft er
prayer).
Ibn Marduwyah collect ed t he Hadit h t hat Al-Bukhari report ed from Shaddad bin Aws, who
st at ed t hat Allah's Messenger said:
∩ヶあよケ∠ ろ ∠ ∇ルぺ∠ ユz ヰ⊥ ヤzャや :ギ⊥ ∇らバ∠ ∇ャや メ
∠ ヲ⊥ボΑ∠ ∇ラぺ∠ ケ͡ ゅ∠ヘ∇ピわ͡ ∇シゅ͡∇ャや ギ⊥ あΒシ
∠»
ヴヤ∠ハ ゅ∠ルぺ∠ヱ∠ ∩∠ポギ⊥ ∇ら∠ハ ゅ∠ルぺ∠ヱ∠ ヶ͡レわ∠ ∇ボヤ∠カ ∠ ∩∠ろ∇ル∠ぺ ゅzャま͡ ヮ∠ ャ͡ま ゅ∠ャ
ゲあ セ
∠ ∇リョ͡ マ ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ∩⊥ろ∇バト ∠ わ∠ ∇シや ゅ∠ョ ポ ∠ ギ͡ ∇ハヱ∠ ヱ∠ ポ ∠ ギ͡ ∇ヰハ
∠
¬⊥ ヲ⊥よぺ∠ヱ∠ ∩zヶヤ∠ハ ∠ マ ∠ わ͡ ヨ∠ ∇バレ͡ よ͡ マ∠ ャ∠ ¬⊥ ヲ⊥よぺ∠ ∩⊥ろ∇バレ∠ タ ∠ ゅ∠ョ
∩∠ろ∇ルぺ∠ ゅzャま ゆ ∠ ヲ⊥ルグぁ ャや ゲ⊥ ヘ͡ ∇ピΑ∠ ゅ∠ャ ヮ⊥ ルz み͡プ∠ ヶ͡ャ ∇ゲヘ͡ ∇ビゅ∠プ ∩ヶ͡ら∇ルグ∠ よ͡
∩∠る⇒⇒zレイ∠ ∇ャや モ
∠カ ∠ キ∠ ヮ͡ わ͡ ヤ∠∇Βャ∠ ヶ͡プ れ ∠ ゅ∠ヨプ∠ る∃ ヤ∠∇Βャ∠ ヶ͡プ ゅ∠ヰャ∠ゅ∠ホ ∇リョ∠
«る⇒⇒zレ∠イ∇ャや モ ∠カ ∠ キ∠ ∠れゅ∠ヨ∠プ ヮ͡ ョ͡ ∇ヲΑ∠ ヶ͡プ ゅ∠ヰャ∠ゅ∠ホ ∇リョ∠ ヱ∠
(The mast er of supplicat ion for forgiveness, is for t he servant t o say: ` O Allah! You are my
Lord, t here is no deit y wort hy of worship except You. You have creat ed me and I am Your
servant . I am on Your covenant , as much as I can be, and await ing Your promise. I seek refuge
wit h You from t he evil t hat I have commit t ed. I admit Your favor on me and admit my fault s.
So forgive me, for none except You forgives t he sins.' Whoever said t hese words at night and
died t hat same night will ent er Paradise. Whoever said it during t he day and died will ent er
Paradise.)
Furt hermore, it is report ed in t he Two Sahihs t hat ` Abdullah bin ` Amr said t hat Abu Bakr said,
"O Messenger of Allah! Teach me an invocat ion so t hat I may invoke (Allah) wit h it in my
prayer. He t old me t o say:
The Order for Remembrance of Allah and seeking Good in this Life
and the Hereafter upon completing the Rites of Hajj
Allah commands t hat He be remembered aft er t he rit uals are performed.
Sa` id bin Jubayr said t hat Ibn ` Abbas said, "During t he t ime of Jahiliyyah, people used t o st and
during t he (Haj j ) season, and one of t hem would say, ` My fat her used t o feed (t he poor), help
ot hers (end t heir disput es, wit h his money), pay t he Diyah (i.e., blood money),' and so fort h.
The only Dhikr t hat t hey had was t hat t hey would remember t he deeds of t heir fat hers. Allah
t hen revealed t o Muhammad :
びや⇔ゲ∇ミク͡ ギz セ
∠ ぺ∠ ∇ヱぺ∠ ∇ユミ⊥ ¬∠ べ∠よや∠¬ ∇ユミ⊥ ゲ͡ ∇ミグ͡ ミ∠ ヮ∠ ヤzャや ∇やヱ⊥ゲミ⊥ ∇クゅ∠プぴ
(Remember Allah as you remember your forefat hers or wit h far more remembrance.)
Therefore, remembering Allah t he Exalt ed and Ever High is always encouraged. We should
ment ion t hat when Allah used "or'' in t he Ayah, He meant t o encourage t he people t o remember
Him more t han t hey remember t heir forefat hers, not t hat t he word ent ails a doubt (as t o which
is larger or bigger). This st at ement is similar t o t he Ayat :
びり⇔ ヲ∠ ∇ジホ∠ ギぁ セ
∠ ぺ∠ ∇ヱぺ∠ り͡ ケ∠ ゅ∠イエ
͡ ∇ャゅ∠ミ ヴ
∠ ヰ͡ プ∠ ぴ
(...as st ones or even worse in hardness) (2:74) and,
びる⇔ Β∠ ∇ゼカ
∠ ギz セ
∠ ぺ∠ ∇ヱぺ∠ ヮ͡ ヤzャや る͡ Β∠ ∇ゼガ
∠ ミ∠ サ
∠ ゅzレャや ラ
∠ ∇ヲゼ
∠ ∇ガΑ∠ ぴ
(. ..fear men as t hey fear Allah or even more) (4:77) and,
びラ
∠ ヱ⊥ギΑ͡ゴΑ∠ ∇ヱぺ∠ ブ
∃ ∇ャぺ∠ る͡ も∠ ∇ゅョ͡ ヴ∠ャま͡ ヮ⊥ ⇒∠レ∇ヤシ
∠ ∇ケぺ∠ヱ∠ ぴ
(And We sent him t o a hundred t housand (people) or even more) (37:147) and,
び ヴ∠ル∇キぺ∠ ∇ヱぺ∠ リ
͡ ∇Βシ
∠ ∇ヲホ∠ ゆ
∠ ゅ∠ホ ラ
∠ ゅ∠ムプ∠ ぴ
(And was at a dist ance of t wo bows' lengt h or (even) nearer.) (53:9)
Allah encourages calling Him in supplicat ion aft er remembering Him, because t his will make it
more likely t hat t he supplicat ion will be accept ed. Allah also crit icizes t hose who only
supplicat e t o Him about t he affairs of t his life, while ignoring t he affairs of t he Hereaft er. Allah
said:
Sa` id bin Jubayr said t hat Ibn ` Abbas said, "Some bedouins used t o come t o t he st anding area
(` Arafat ) and supplicat e saying, ` O Allah! Make it a rainy year, a fert ile year and a year of good
child bearing.' They would not ment ion any of t he affairs of t he Hereaft er. Thus, Allah revealed
about t hem:
る⇔ レ∠ ジ
∠ェ
∠ り͡ ゲ∠ カ
͡Ιx や ヶ͡プヱ∠ る⇔ レ∠ ジ
∠ェ∠ ゅ∠Β∇ルギぁ ャや ヴ͡プ ゅ∠レゎ͡ や∠¬ べレ∠ よz ケ∠ ぴ
びケ͡ ゅzレャや ゆ
∠ や∠グハ∠ ゅ∠レホ͡ ヱ∠
(Our Lord! Give us in t his world t hat which is good and in t he Hereaft er t hat which is good, and
save us from t he t orment of t he Fire!'')
ノ⊥ Α͡ゲシ
∠ ヮ⊥ ヤzャや∠ヱ ∇やヲ⊥らジ
∠ ミ∠ ゅzヨョあ ∀ょΒ͡ダ∠ル ∇ユヰ⊥ ャ∠ マ∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
びゆ ͡ ゅ∠ジエ ͡ ∇ャや
(For t hem t here will be allot ed a share for what t hey have earned. And Allah is swift at
reckoning.)
Hence, Allah praised t hose who ask for t he affairs of bot h t his life and t he Hereaft er. He said:
ヶ͡プヱ∠ る⇔ レ∠ ジ
∠ェ
∠ ゅ∠Β∇ルギぁ ャや ヴ͡プ ゅ∠レゎ͡ や∠¬ べ∠レよz ケ∠ メ
⊥ ヲ⊥ボΑ∠ リzョ ユ⊥ヰ∇レョ͡ ヱ͡ ぴ
び ケ͡ ゅzレャや ゆ
∠ や∠グハ ∠ ゅ∠レホ͡ ヱ∠ る⇔ レ∠ ジ
∠ェ
∠ り͡ ゲ∠ カ
͡Ιxや
(And of t hem t here are some who say: "Our Lord! Give us in t his world t hat which is good and in
t he Hereaft er t hat which is good, and save us from t he t orment of t he Fire!'')
The supplicat ion ment ioned and praised in t he Ayah includes all good aspect s of t his life and
seeks refuge from all t ypes of evil. The good of t his life concerns every mat erial request of
well-being, spacious dwelling, pleasing mat es, sufficient provision, beneficial knowledge, good
profession or deeds, comfort able means of t ransport at ion and good praise, all of which t he
scholars of Tafsir have ment ioned regarding t his subj ect . All of t hese are but a part of t he good
t hat is sought in t his life. As for t he good of t he Hereaft er, t he best of t his includes acquiring
Paradise, which also means acquiring safet y from t he great est horror at t he gat hering place. It
also refers t o being quest ioned light ly and t he ot her favors in t he Hereaft er.
As for acquiring safet y from t he Fire, it includes being direct ed t o what leads t o t his good end
in t his world, such as avoiding t he prohibit ions, sins of all kinds and doubt ful mat t ers.
Al-Qasim bin ` Abdur-Rahman said, "Whoever is gift ed wit h a grat eful heart , a remembering
t ongue and a pat ient body, will have been endowed wit h a good deed in t his life, a good deed
in t he Hereaft er and saved from t he t orment of t he Fire.''
This is why t he Sunnah encourages recit ing t his Du` a' (i.e., in t he Ayah about gaining a good
deed in t his life and t he Hereaft er). Al-Bukhari report ed t hat Anas bin Malik narrat ed t hat t he
Prophet used t o say:
り͡ ゲ∠ カ
͡ Γや ヶ͡プヱ∠ ∩⇔るレ∠ ジ
∠ェ∠ ゅ∠Β∇ルギぁ ャや ヶ͡プ ゅ∠レゎ͡ へ ゅ∠レよz ケ∠ ユz ヰ⊥ ヤzャや»
«ケゅzレャや ゆ ∠ や∠グハ
∠ ゅ∠レホ͡ ヱ∠ ∩⇔る⇒⇒∠レジ ∠ェ ∠
(O Allah, our Lord! Give us t hat which is good in t his life, t hat which is good in t he Hereaft er
and save us from t he t orment of t he Fire.)
Imam Ahmad report ed t hat Anas said, "Allah's Messenger visit ed a Muslim man who had become
as weak as a sick small bird. Allah's Messenger said t o him, ` Were you asking or supplicat ing t o
Allah about somet hing' He said, ` Yes. I used t o say: O Allah! What ever punishment you saved
for me in t he Hereaft er, give it t o me in t his life.' Allah's Messenger said:
:ろ
∠ ∇ヤホ⊥ ゅzヤヰ∠ プ∠ ∩⊥ヮバ⊥ Β͡トわ∠ ∇ジゎ∠ ゅ∠ャ ∇ヱぺ∠ ヮ⊥ ボ⊥ Β͡トゎ⊥ ゅ∠ャ ぶ
͡ やラ
∠ ゅ∠エ∇らシ
⊥»
る⇔ レ∠ ジ
∠ェ
∠ り͡ ゲ∠ カ
͡Ιx や ヶ͡プヱ∠ る⇔ レ∠ ジ
∠ェ∠ ゅ∠Β∇ルギぁ ャや ヴ͡プ ゅ∠レゎ͡ や∠¬ べ∠レよz ケ∠ ぴ
びケ͡ ゅzレャや ゆ
∠ や∠グハ∠ ゅ∠レホ͡ ヱ∠
(
(All praise is due t o Allah! You cannot bear it -or st and it -. You should have said: (Our Lord!
Give us in t his world t hat which is good and in t he Hereaft er t hat which is good, and save us
from t he t orment of t he Fire!))
The man began recit ing t his Du` a and he was cured.'' Muslim also recorded it .
Al-Hakim report ed t hat Sa` id bin Jubayr said, "A man came t o Ibn ` Abbas and said, ` I worked
for some people and set t led for a part of my compensat ion in ret urn for t heir t aking me t o
perform Haj j wit h t hem. Is t his accept able' Ibn ` Abbas said, ` You are among t hose whom Allah
described:
ノ⊥ Α͡ゲシ
∠ ヮ⊥ ヤzャや∠ヱ ∇やヲ⊥らジ
∠ ミ∠ ゅzヨョあ ∀ょΒ͡ダ∠ル ∇ユヰ⊥ ャ∠ マ∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
びゆ ͡ ゅ∠ジエ ͡ ∇ャや
(For t hem t here will be allot ed a share for what t hey have earned. And Allah is swift at
reckoning.)
Al-Hakim t hen comment ed; "This Hadit h is aut hent ic according t o t he crit eria of t he Two
Shaykhs (Al-Bukhari and Muslim) alt hough t hey did not record it ."
びれ
∃ キ∠ ヱ⊥ギ∇バョz ュ∃ ゅzΑぺ∠ ヴ͡プ ヮ∠ ヤzャや ∇やヱ⊥ゲミ⊥ ∇クや∠ヱぴ
(And remember Allah during t he Appoint ed Days.) means recit ing t he Takbir -- Allahu Akbar,
Allahu Akbar, during t he days of Tashriq aft er t he compulsory prayers.
Imam Ahmad report ed t hat ` Uqbah bin ` Amr said t hat Allah's Messenger said:
Imam Ahmad report ed t hat Nubayshah Al-Hudhali said t hat Allah's Messenger said:
«ぶや ゲ͡ ∇ミク͡ ヱ∠ ゆ
∃ ∇ゲセ
⊥ヱモ
∃ ∇ミぺ∠ ュ⊥ ゅzΑぺ∠ ペ
͡ Α͡ゲ∇ゼわz ャや ュ⊥ ゅzΑぺ∠»
(The days of Tashriq are days of eat ing, drinking and Dhikr (remembering) of Allah.)
«ウ∇よク∠ ゅ∠ヰヤぁミ⊥ ペ
͡ Α͡ゲ∇ゼわz ャや ュ⊥ ゅzΑぺ∠ヱ ∩∀ブホ͡ ∇ヲョ∠ ゅ∠ヰヤぁミ⊥ る⊥ プ∠ ゲ∠ ハ
∠»
(All of ` Arafat is a st anding place and all of t he days of Tashriq are days of Sacrifice. )
ユ∠ ∇をま ゅヤ∠プ∠ リ
͡ ∇Βョ∠ ∇ヲΑ∠ ヶ͡プ モ
∠イ
z バ∠ ゎ∠ ∇リヨ∠ プ∠ ∀る∠をゅ∠ヤ∠を ヴ ⇔ レ͡ョ ュ⊥ ゅzΑぺ∠ヱ∠ »
«ヮ∇Βヤ∠ハ
∠ ユ∠ ∇をま͡ ゅ∠ヤプ∠ ゲ∠ カ
z ほ∠ゎ∠ ∇リョ∠ ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠
(The days of Mina (Tashriq) are t hree. Those who hast en in t wo days t hen t here is no sin in it ,
and t hose who delay (i.e., remain in Mina for a t hird day) t hen t here is no sin in it .)
Ibn Jarir report ed t hat Abu Hurayrah narrat ed t hat Allah's Messenger said:
Ibn Jarir report ed t hat Abu Hurayrah narrat ed t hat Allah's Messenger sent ` Abdullah bin
Hudhafah t o Mina proclaiming:
ゆ
∃ ∇ゲセ
⊥ ヱ∠ モ
∃ ∇ミぺ∠ ュ⊥ ゅzΑぺ∠ ゅ∠ヰルz み∠プ ∩∠ュゅzΑ∠ほ∇ャや ロ͡グワ やヲ⊥ョヲ⊥ダゎ∠ ゅ∠ャ»
«モ∠ィヱ∠ ゴz ハ∠ ぶ͡ や ゲ͡ ∇ミク͡ ヱ∠
(Do not fast t hese days (i.e., Tashriq days), for t hey are days of eat ing, drinking and
remembering Allah t he Exalt ed and Most Honored.)
This opinion was also report ed of Ibn ` Umar, Ibn Az-Zubayr, Abu Musa, ` At a', Muj ahid,
` Ikrimah, Sa` id bin Jubayr, Abu Malik, Ibrahim An-Nakha` i, Yahya bin Abu Kat hir, Al-Hasan,
Qat adah, As-Suddi, Az-Zuhri, Ar-Rabi` bin Anas, Ad-Dahhak, Muqat il bin Hayyan, ` At a' Al-
Khurasani, Malik bin Anas, and ot hers. In addit ion, t he apparent meaning of t he following Ayah
support s t his opinion:
ゲ∠ カ
z ほ∠ゎ∠ リ∠ョヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ユ∠ ∇をま͡ Κ
∠ プ∠ リ
͡ ∇Βョ∠ ∇ヲΑ∠ ヴ͡プ モ
∠イ z バ∠ ゎ∠ リ∠ヨプ∠ ぴ
びヮ͡ ∇Βヤ∠ハ
∠ ユ∠ ∇をま͡ Κ∠プ
(But whosoever hast ens t o leave in t wo days, t here is no sin on him and whosoever st ays on,
t here is no sin on him.)
Allah's st at ement :
びれ
∃ キ∠ ヱ⊥ギ∇バョz ュ∃ ゅzΑぺ∠ ヴ͡プ ヮ∠ ヤzャや ∇やヱ⊥ゲミ⊥ ∇クや∠ヱぴ
(And remember Allah during t he Appoint ed Days) direct s remembering Allah upon slaught ering
t he animals, aft er t he prayers, and by Dhikr (supplicat ion) in general. It also includes Takbir
and remembering Allah while t hrowing t he pebbles every day during t he Tashriq days. A Hadit h
t hat Abu Dawud and several ot hers collect ed st at es:
(Tawaf around t he House, Sa` i bet ween As-Safa and Al-Marwah and t hrowing t he pebbles were
legislat ed so t hat Allah is remembered in Dhikr.)
When ment ioning t he first procession (refer t o 2:199) and t he second procession of t he people
upon t he end of t he Haj j season, when t hey st art t o ret urn t o t heir areas, aft er t hey had
gat hered during t he rit uals and at t he st anding places, Allah said,
びラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ ヮ͡ ∇Βャ∠ま͡ ∇ユム⊥ ルz ぺ∠ やヲ⊥ヨヤ∠∇ハや∠ヱ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(and obey Allah (fear Him), and know t hat you will surely be gat hered unt o Him.)
びラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ ヮ͡ ∇Βャ∠ま͡ヱ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ∇ユミ⊥ ぺ∠ケ∠ ク∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
(And it is He Who has creat ed you on t he eart h, and t o Him you shall be gat hered back.)
(23:79)
ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや ヴ͡プ ヮ⊥ ャ⊥∇ヲホ∠ マ ∠ ら⊥ イ
͡ ∇バΑ⊥ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
- ュ͡ ゅ∠ダガ ͡ ∇ャや ギぁ ャ∠ぺ∠ ヲ∠ ワ⊥ ヱ∠ ヮ͡ ら͡ ∇ヤホ∠ ヴ͡プ ゅ∠ョ ヴ∠ヤハ ∠ ヮ∠ ヤzャや ギ⊥ ヰ͡ ∇ゼΑ⊥ ヱ∠
マ∠ ヤ͡∇ヰΑ⊥ ヱ∠ ゅ∠ヰΒ͡プ ギ∠ ジ ͡ ∇ヘΒ⊥ ャ͡ チ
͡ ∇ケΙ x や ヴプ͡ ヴ∠バシ ∠ ヴzャ∠ヲ∠ゎ や∠クま͡ヱ∠
モ∠ Β͡ホ や∠ク͡ま∠ヱ - キ∠ ゅ∠ジヘ∠ ∇ャや ぁょエ ͡ Α⊥ Ι ∠ ヮ⊥ ヤzャや∠ヱ モ
∠ ∇ジレz ャや∠ヱ ゐ ∠ ∇ゲエ ∠ ∇ャや
ユ⊥ レz ヰ∠ ィ
∠ ヮ⊥ ら⊥ ∇ジエ ∠ プ∠ ユ͡ ∇をΗ ͡ ゅ͡よ り⊥ zゴバ͡ ∇ャや ヮ⊥ ∇ゎグ∠ カ
∠ ぺ∠ ヮ∠ ヤzャや ペ ͡ ゎz や ヮ⊥ ャ∠
ヮ⊥ ジ ∠ ∇ヘル∠ ン͡ゲ∇ゼΑ∠ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ - キ⊥ ゅ∠ヰヨ͡ ∇ャや ザ∠ ∇ゃら͡ ャ∠ヱ∠
び キ͡ ゅ∠らバ͡ ∇ャゅ͡よ ∀フヱ⊥¬∠ケ ヮ⊥ ヤzャや∠ヱ ヮ͡ ヤzャや れ ͡ ゅ∠ッ∇ゲョ∠ ¬∠ べ∠ピわ͡ ∇よや
(204. And of mankind t here is he whose speech may please you (O Muhammad ), in t his worldly
life, and he calls Allah t o wit ness as t o t hat which is in his heart , yet he is t he most
quarrelsome of t he opponent s.) (205. And when he t urns away (from you O Muhammad ), his
effort in t he land is t o make mischief t herein and t o dest roy t he crops and t he cat t le, and Allah
likes not mischief). (206. And when it is said t o him, "Fear Allah'', he is led by arrogance t o
(more) crime. So enough for him is Hell, and worst indeed is t hat place t o rest !) (207. And of
mankind is he who would sell himself, seeking t he pleasure of Allah. And Allah is full of
kindness t o (His) servant s.)
Ibn ` Abbas narrat ed t hat t hese Ayat were revealed about some of t he hypocrit es who crit icized
Khubayb and his companions who were killed during t he Raj i` incident . Thereaft er, Allah sent
down His condemnat ion of t he hypocrit es and His praise for Khubayb and his companions:
れ
͡ ゅ∠ッ∇ゲョ∠ ¬∠ べ∠ピわ͡ ∇よや ヮ⊥ ジ
∠ ∇ヘル∠ ン͡ゲ∇ゼΑ∠ リ∠ョ サ
͡ ゅzレャや リ
∠ ョ͡ ヱ∠ ぴ
びヮ͡ ヤzャや
(And of mankind is he who would sell himself, seeking t he pleasure of Allah.)
It was also said t hat t hey refer t o t he hypocrit es and t he believers in general. This is t he
opinion of Qat adah, Muj ahid, Ar-Rabi` bin Anas and several ot hers, and it is correct .
Ibn Jarir relat ed t hat Al-Qurazi said t hat Nawf Al-Bikali, who used t o read (previous Divine)
Books said, "I find t he descript ion of some members of t his Ummah in t he previously revealed
Books of Allah: t hey (hypocrit es) are people who use t he religion t o gain mat erial benefit . Their
t ongues are sweet er t han honey, but t heir heart s are more bit t er t han Sabir (a bit t er plant ,
aloe). They show t he people t he appearance of sheep while t heir heart s hide t he viciousness of
wolves. Allah said, ` They dare challenge Me, but t hey are deceived by Me. I swear by Myself
t hat I will send a Fit nah (t rial, calamit y) on t hem t hat will make t he wise man bewildered.' I
cont emplat ed about t hese st at ement s and found t hem in t he Qur'an describing t he hypocrit es:
ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや ヴ͡プ ヮ⊥ ャ⊥∇ヲホ∠ マ ∠ ら⊥ イ
͡ ∇バΑ⊥ リ∠ョ サ
͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
びヮ͡ ら͡ ∇ヤホ∠ ヴ͡プ ゅ∠ョ ヴ∠ヤハ
∠ ヮ∠ ヤzャや ギ⊥ ヰ͡ ∇ゼΑ⊥ ヱ∠
(And of mankind t here is he whose speech may please you (O Muhammad ), in t his worldly life,
and he calls Allah t o wit ness as t o t hat which is in his heart ,)
This Ayah indicat es t hat such people pret end t o be Muslims, but defy Allah by t he disbelief and
hypocrisy t hat t heir heart s conceal. Similarly Allah said:
びヮ͡ ヤzャや リ
∠ ョ͡ ラ
∠ ヲ⊥ヘ∇ガわ∠ ∇ジΑ∠ Ι
∠ ヱ∠ サ
͡ ゅzレャや リ
∠ ョ͡ ラ
∠ ヲ⊥ヘ∇ガわ∠ ∇ジΑ∠ ぴ
(They may hide (t heir crimes) from men, but t hey cannot hide (t hem) from Allah.) (4:108)
This Tafsir was report ed from Ibn ` Abbas by Ibn Ishaq. It was also said t hat t he Ayah means
t hat when such people announce t heir Islam, t hey swear by Allah t hat what is in t heir heart s is
t he same of what t heir t ongues are pronouncing. This is also a correct meaning for t he Ayah
t hat was chosen by ` Abdur-Rahman bin Zayd bin Aslam. It is also t he choice of Ibn Jarir who
relat ed it t o Ibn ` Abbas and Muj ahid. Allah knows best .
Allah said:
びュ͡ ゅ∠ダガ
͡ ∇ャや ギぁ ャ∠ぺ∠ ヲ∠ ワ⊥ ヱ∠ ぴ
(Yet he is t he most Aladd of t he opponent s.) (2:204) lThe Ayah used t he word Aladd here,
which lit erally means ` wicked' (here it means ` quarrelsome'). A variat ion of t he word Ludda
was also used in anot her Ayah:
びや⇔ギ∂ ャぁ ゅ⇔ョ∇ヲホ∠ ヮ͡ よ͡ ケ∠ グ͡ ∇レゎ⊥ ヱ∠ ぴ
(So t hat you (Muhammad) warn wit h it (t he Qur'an) a Ludda people.) (19:97)
Hence, a hypocrit e lies, alt ers t he t rut h when he quarrels and does not care for t he t rut h.
Rat her, he deviat es from t he t rut h, deceives and becomes most quarrelsome. It is report ed in
Sahih t hat Allah's Messenger said:
«ユ͡ダガ
∠ ∇ャや ギぁ ャ∠ほ∇ャや ぶ
͡ や ヴ∠ャま メ
͡ ゅ∠ィゲあ ャや ヂ
∠ ピ∠ ∇よぺ∠ ラ
z ま͡»
(The most hat ed person t o Allah is he who is Aladd and Khasim (meaning most quarrelsome).)
マ
∠ ヤ͡∇ヰΑ⊥ ヱ∠ ゅ∠ヰΒ͡プ ギ∠ ジ
͡ ∇ヘΒ⊥ ャ͡ チ
͡ ∇ケΙ x や ヴ͡プ ヴ∠バシ ∠ ヴzャヲ∠ ゎ∠ や∠クま͡ヱ∠ ぴ
び キ∠ ゅ∠ジヘ∠ ∇ャや ぁょエ
͡ Α⊥ Ι
∠ ヮ⊥ ヤzャや∠ヱ モ
∠ ∇ジレz ャや∠ヱ ゐ
∠ ∇ゲエ∠ ∇ャや
(And when he t urns away (from you O Muhammad), he st ruggles in t he land t o make mischief
t herein and t o dest roy t he crops and t he cat t le, and Allah likes not mischief.)
This Ayah indicat es t hat such persons are deviant in t he t ongue, evil in t he deeds, t heir words
are fabricat ed, t heir belief is wicked and t heir works are immoral. The Ayah used t he (Arabic
word) Sa` a (lit erally, ` t ries' or ` int ends'). This word was also used t o describe Pharaoh:
ユ⊥ ム⊥ ぁよケ∠ ∇ゅル∠ ぺ∠ メ
∠ ゅ∠ボプ∠ - ン∠キゅ∠レプ∠ ゲ∠ ゼ∠エ ∠ プ∠ - ヴ∠バ∇ジΑ∠ ゲ∠ よ∠ ∇キぺ∠ zユを⊥ ぴ
ラz ま͡ - ヴ∠ャ∇ヱΙ y や∠ヱ り͡ ゲ∠ カ
͡Ιx や ∠メゅ∠ム∠ル ヮ⊥ zヤャや ロ⊥ グ∠ カ
∠ ほ∠プ∠ - ヴ∠ヤ∇ハΙxや
び ヴ∠ゼ∇ガΑ∠ リ∠ヨャあ り⇔ ゲ∠ ∇らバ͡ ャ∠ マ ∠ ャ͡ク∠ ヴ͡プ
(Then he t urned his back, Yas` a (st riving hard against Allah). Then he gat hered (his people)
and cried aloud saying, ` I am your lord, most high.' So Allah, seized him wit h a punishing
example for his last and first t ransgression. Verily, in t his is an inst ruct ive admonit ion for
whosoever fears Allah.) (79:22-26)
This Ayah means, ` (when t he call t o t he Friday prayer is announced) int end and t hen proceed
t o at t end t he Friday prayer.' We should ment ion t hat hast ening t o t he mosque is condemed by
t he Sunnah (as t his is anot her meaning for t he word Sa` a):
The hypocrit e has no mot ive in t his life but t o cause mischief and t o dest roy t he crops and t he
offspring, including what t he animals produce and what t he people depend on for t heir
livelihood. Muj ahid said, "If t he hypocrit e st rives for mischief in t he land, Allah prevent s t he
rain from falling and t hus t he crops and t he offspring perish.'' The Ayah cont inues:
びユ͡ ∇をΗ
͡ ゅ͡よ り⊥ zゴバ͡ ∇ャや ヮ⊥ ∇ゎグ∠ カ
∠ ぺ∠ ヮ∠ ヤzャや ペ
͡ ゎz や ヮ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ ぴ
(And when it is said t o him, "Fear Allah'', he is led by arrogance t o (more) crime.)
This Ayah indicat es t hat when t he hypocrit e, who deviat es in his speech and deeds, is advised
and commanded t o fear Allah, refrain from his evil deeds and adhere t o t he t rut h, he refuses
and becomes angry and out raged, as he is used t o doing evil. This Ayah is similar t o what Allah
said:
ロ͡ ヲ⊥ィヱ⊥ ヴ͡プ フ ⊥ ゲ͡ ∇バゎ∠ ろ ∃ ⇒∠レΒあ よ∠ ゅ∠レわ⊥ ⇒∠Αや∠¬ ∇ユヰ͡ ∇Βヤ∠ハ∠ ヴ∠ヤ∇わゎ⊥ や∠クま͡ヱ∠ ぴ
リ∠ Α͡グャzゅ͡よ ラ
∠ ヲ⊥ト∇ジΑ∠ ラ ∠ ヱ⊥ギ⇒∠ムΑ∠ ゲ∠ ム∠ ∇レヨ⊥ ∇ャや ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや
ユ⊥ ム⊥ ャ͡ク リあョ ゲy ゼ ∠ よ͡ ユ⊥ムゃ⊥ らあ ル∠ ほ⊥プ∠ ぺ∠ ∇モホ⊥ ゅ∠レわ⊥ ⇒∠Αや∠¬ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ラ ∠ ヲヤ⊥∇わΑ∠
び ゲ⊥ Β͡ダヨ∠ ∇ャや ザ
∠ ∇ゃよ͡ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ヮ⊥ zヤャや ゅ∠ワギ∠ ハ∠ ヱ∠ ケ⊥ ゅzレャや
(And when Our clear verses are recit ed t o t hem, you will not ice a denial on t he faces of t he
disbelievers! They are nearly ready t o at t ack wit h violence t hose who recit e Our verses t o
t hem. Say: "Shall I t ell you of somet hing worse t han t hat The Fire (of Hell) which Allah has
promised t o t hose who disbelieved, and worst indeed is t hat dest inat ion!) (22:72)
れ
͡ ゅ∠ッ∇ゲョ∠ ¬∠ べ∠ピわ͡ ∇よや ヮ⊥ ジ
∠ ∇ヘル∠ ン͡ゲ∇ゼΑ∠ リ∠ョ サ
͡ ゅzレャや リ
∠ ョ͡ ヱ∠ ぴ
びヮ͡ ヤzャや
(And of mankind is he who would sell himself, seeking t he pleasure of Allah.)
Aft er Allah described t he evil charact erist ics of t he hypocrit es, He ment ioned t he good
qualit ies of t he believers. Allah said:
れ
͡ ゅ∠ッ∇ゲョ∠ ¬∠ べ∠ピわ͡ ∇よや ヮ⊥ ジ
∠ ∇ヘル∠ ン͡ゲ∇ゼΑ∠ リ∠ョ サ
͡ ゅzレャや リ
∠ ョ͡ ヱ∠ ぴ
びヮ͡ ヤzャや
(And of mankind is he who would sell himself, seeking t he pleasure of Allah.)
Ibn ` Abbas, Anas, Sa` id bin Musayyib, Abu ` Ut hman An-Nahdi, ` Ikrimah and several ot her
scholars said t hat t his Ayah was revealed about Suhayb bin Sinan Ar-Rumi. When Suhayb
became a Muslim in Makkah and int ended t o migrat e (t o Al-Madinah), t he people (Quraysh)
prevent ed him from migrat ing wit h his money. They said t hat if he forfeit s his propert y, he is
free t o migrat e. He abandoned his money and preferred t o migrat e, and Allah revealed t his
Ayah about him. ` Umar bin Khat t ab and several ot her Companions met Suhayb close t o t he
out skirt s of Al-Madinah at Al-Harrah (flat lands wit h black st ones). They said t o him, "The t rade
has indeed been successful.'' He answered t hem, "You t oo, may Allah never allow your t rade t o
fail. What is t he mat t er'' ` Umar t old him t hat Allah has revealed t his Ayah (2:207) about him. It
was also report ed t hat Allah's Messenger said, "The t rade has been successful, O Suhayb!''
The meaning of t he Ayah (2:207) includes every Muj ahid in t he way of Allah. Allah said in
anot her Ayah:
When Hisham bin ` Amr penet rat ed t he lines of t he enemy, some people crit icized him. ` Umar
bin Al-Khat t ab and Abu Hurayrah refut ed t hem and recit ed t his Ayah:
れ
͡ ゅ∠ッ∇ゲョ∠ ¬∠ べ∠ピわ͡ ∇よや ヮ⊥ ジ
∠ ∇ヘル∠ ン͡ゲ∇ゼΑ∠ リ∠ョ サ ͡ ゅzレャや リ ∠ ョ͡ ヱ∠ ぴ
び キ͡ ゅ∠らバ͡ ∇ャゅ͡よ ∀フヱ⊥¬∠ケ ヮ⊥ ヤzャや∠ヱ ヮ͡ ヤzャや
(And of mankind is he who would sell himself, seeking t he pleasure of Allah. And Allah is full of
kindness t o (His) servant s.)
Ι
∠ ヱ∠ る⇔ プz べ∠ミ ユ͡ ∇ヤジ
あ ャや ヶ͡プ ∇やヲ⊥ヤカ ⊥ ∇キや ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
び ∀リΒ͡らョぁ ヱx ギ⊥ ハ ∠ ∇ユム⊥ ャ∠ ヮ⊥ zルま͡ リ
͡ ⇒∠ト∇Βゼ
z ャや れ ͡ ヲ∠ ト
⊥カ ⊥ ∇やヲ⊥バら͡ わz ゎ∠
∇やヲ⊥ヨヤ∠∇ハゅ∠プ ろ
⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ム⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リあョ ∇ユわ⊥ ∇ヤャ∠コ∠ ラ͡みプ∠ ぴ
び ∀ユΒ͡ムェ∠ ∀ゴΑ͡ゴ∠ハ ヮ∠ ヤzャや ラz ぺ∠
(208.O you who believe! Ent er Silm perfect ly, and follow not t he foot st eps of Shayt an (Sat an).
Verily, he is t o you a plain enemy.) (209. Then if you slide back aft er t he clear signs (Prophet
Muhammad , and t his Qur'an and Islam) have come t o you, t hen know t hat Allah is All-Might y,
All-Wise).
びユ͡ ∇ヤジ
あ ャや ヶ͡プ ∇やヲ⊥ヤカ
⊥ ∇キやぴ
(Ent er Silm) means Islam. Allah's st at ement :
びる⇔ プz べ∠ミぴ
(...perfect ly) means, in it s ent iret y. This is t he Tafsir of Ibn ` Abbas, Muj ahid, Abu Al-` Aliyah,
` Ikrimah, Ar-Rabi` bin Anas, As-Suddi, Muqat il bin Hayyan, Qat adah and Ad-Dahhak. Muj ahid
said t hat t he Ayah means, ` Perform all t he good works and t he various pious deeds, t his is
especially addressed t o t hose from among t he People of t he Script ure who embraced t he fait h.'
びリ
͡ ⇒∠ト∇Βゼ
z ャや れ
͡ ヲ∠ ト
⊥カ⊥ ∇やヲ⊥バら͡ わz ゎ∠ Ι
∠ ヱ∠ ぴ
(...and follow not t he foot st eps of Shayt an) meaning, perform t he act s of worship and avoid
what Sat an commands you t o do. This is because:
ヴ∠ヤハ
∠ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺヱ∠ ¬͡ べ∠ゼ∇エヘ∠ ∇ャや∠ヱ ¬͡ ヲぁジャゅ͡よ ユ⊥ミゲ⊥ ョ⊥ ∇ほΑ∠ ゅ∠ヨルz ま͡ぴ
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ゅ∠ョ ヮ͡ ヤzャや
(He (Shayt an) commands you only what is evil and Fahsha' (sinful), and t hat you should say
about Allah what you know not .) (2:169) and:
びゲ͡ Β͡バジ
z ャや ょ
͡ ⇒∠エ∇タぺ∠ ∇リョ͡ ∇やヲ⊥ルヲ⊥ムΒ∠ ャ͡ ヮ⊥ よ∠ ∇ゴェ
͡ ヲ⊥ハ∇ギ∠Α ゅ∠ヨルz ま͡ぴ
(He only invit es his Hizb (followers) t hat t hey may become t he dwellers of t he blazing Fire.)
(35:6) Hence, Allah said:
び∀リΒ͡らョぁ ヱx ギ⊥ ハ
∠ ∇ユム⊥ ャ∠ ヮ⊥ zルま͡ぴ
(Verily, he is t o you an open enemy.)
Allah said:
びろ
⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ム⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リあョ ∇ユわ⊥ ∇ヤャ∠コ∠ ラ͡みプ∠ ぴ
(Then if you slide back aft er t he clear signs have come t o you) meaning, if you deviat e from
t he Trut h aft er clear proofs have been est ablished against you,
び∀ゴΑ͡ゴ∠ハ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハゅ∠プぴ
(...t hen know t hat Allah is All-Might y) in His punishment , and no one can escape His vengeance
or defeat Him.
び∀ユΒ͡ムェ
∠ぴ
(All-Wise) in His decisions, act ions and rulings. Hence Abu Al-` Aliyah, Qat adah and Ar-Rabi` bin
Anas said, "He is Might y in His vengeance, Wise in His decision.''
リ
∠ ョあ モ∃ ヤ∠ニ
⊥ ヶ͡プ ヮ⊥ zヤャや ユ⊥ ヰ⊥ Β∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ Ι z ま͡ ラ∠ ヱ⊥ゲヌ ⊥ レ∠Α ∇モワ∠ ぴ
ノ⊥ ィ
∠ ∇ゲゎ⊥ ヮ͡ ヤzャや ヴ∠ャま͡ヱ∠ ゲ⊥ ∇ョΕ
∠やヴ ∠ツ ͡ ホ⊥ ヱ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ ュ͡ ゅ∠ヨピ∠ ∇ャや
び ケ⊥ ヲ⊥ョΕ ⊥や
(210. Do t hey t hen wait for anyt hing ot her t han t hat Allah should come t o t hem over t he
shadows of t he clouds and t he angels (Then) t he case would be already j udged. And t o Allah
ret urn all mat t ers (for decision).)
リ
∠ ョあ モ
∃ ヤ∠ニ
⊥ ヶ͡プ ヮ⊥ zヤャや ユ⊥ ヰ⊥ Β∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ Ι
z ま͡ ラ ∠ ヱ⊥ゲヌ ⊥ レ∠Α ∇モワ∠ ぴ
びる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ ュ͡ ゅ∠ヨピ∠ ∇ャや
(Do t hey t hen wait for anyt hing ot her t han t hat Allah should come t o t hem over t he shadows of
t he clouds and t he angels) on t he Day of Resurrect ion t o j udge t he early and t he lat t er
creat ions. Allah shall t hen reward each according t o his or her deeds; and whoever does good
shall see it , and whoever does evil shall see it . This is why Allah said:
びケ⊥ ヲ⊥ョΕ
⊥ や ノ⊥ ィ
∠ ∇ゲゎ⊥ ヮ͡ ヤzャや ヴ∠ャま͡ヱ∠ ゲ⊥ ∇ョΕ
∠ やヴ
∠ツ
͡ ホ⊥ ヱ∠ ぴ
((Then) t he case would be already j udged. And t o Allah ret urn all mat t ers (for decision).)
ヴ
∠ ゎ͡ ∇ほΑ∠ ∇ヱぺ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ユ⊥ ヰ⊥ Β͡ゎ∇ほゎ∠ ラ∠ぺ Ι
∠ ま͡ ラ
∠ ヱ⊥ゲヌ ⊥ レ∠Α ∇モワ∠ ぴ
びマ∠ よあ ケ∠ ろ͡ ⇒∠Αや∠¬ ヂ
⊥ ∇バよ∠ ヴ∠ ゎ͡ ∇ほΑ∠ ∇ヱぺ∠ マ
∠ よぁ ケ∠
(Do t hey t hen wait for anyt hing ot her t han t hat t he angels should come t o t hem, or t hat your
Lord (Allah) should come, or t hat some of t he signs of your Lord should come (i. e., port ent s of
t he Hour, e.g., rising of t he sun from t he west )!) (6:158)
Abu Ja` far Razi report ed t hat Abu Al-` Aliyah narrat ed t hat :
リ
∠ ョあ モ
∃ ヤ∠ニ
⊥ ヶ͡プ ヮ⊥ zヤャや ユ⊥ ヰ⊥ Β∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ Ι
z ま͡ ラ ∠ ヱ⊥ゲヌ ⊥ レ∠Α ∇モワ∠ ぴ
びる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ ュ͡ ゅ∠ヨピ∠ ∇ャや
(Do t hey t hen wait for anyt hing ot her t han t hat Allah should come t o t hem over t he shadows of
t he clouds and t he angels) means, t he angels will descend on t he shadows of clouds, while
Allah comes as He wills. Some of t he recit ers read it ,
モ
∃ ヤ∠ニ
⊥ ヶ͡プる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヲヰ⊥ ヤzャや ユ⊥ ヰ⊥ Β∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ Ι
z ま͡ ラ
∠ ヱ⊥ゲヌ ⊥ レ∠Α ∇モワ∠ ぴ
びュ͡ ゅ∠ヨピ∠ ∇ャや リ
∠ ョあ
Do t hey t hen wait for anyt hing ot her t han t hat Allah should come t o t hem and also t he angels
over t he shadows of t he clouds. This is similar t o Allah's ot her st at ement :
る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや メ
∠ ゴあ ル⊥ ヱ∠ ユ͡ ⇒∠ヨピ∠ ∇ャゅ͡よ ¬⊥ べ∠ヨジ
z ャや ペ
⊥ ボz ゼ
∠ ゎ∠ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
びΚ
⇔ Α͡ゴレ∠ゎ
(And (remember) t he Day when t he heaven shall be rent asunder wit h clouds, and t he angels
will be sent down, wit h a grand descending.) (25:25)
ヮ∠ ヤzャや ラ
z み͡プ∠ ヮ⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇メギあ ら∠ Α⊥ リ∠ョヱ∠ ぴ
びゆ͡ ゅ∠ボバ͡ ∇ャや ギ⊥ Α͡ギセ
∠
(And whoever changes Allah's favor aft er it had come t o him, t hen surely, Allah is severe in
punishment .)
Then Allah st at es t hat He has made t he life of t his world beaut iful for t he disbelievers who are
sat isfied wit h it , who collect wealt h, but refrain from spending it on what t hey have been
commanded, which could earn t hem Allah's pleasure. Inst ead, t hey ridicule t he believers who
ignore t his life and who spend what ever t hey earn on what pleases t heir Lord. The believers
spend seeking Allah's Face, and t his is why t hey have gained t he ult imat e happiness and t he
best share on t he Day of t he Ret urn. Therefore, t hey will be exalt ed above t he disbelievers at
t he Gat hering Place, when t hey are gat hered, during t he resurrect ion and in t heir final
dest inat ion. The believers will reside in t he highest grades in t he ut most highs, while t he
disbelievers will reside in t he lowest of lows (in t he Fire).
びゆ
∃ ゅ∠ジェ
͡ ゲ͡ ∇Βピ∠ よ͡ ¬⊥ べ∠ゼΑ∠ リ∠ョ ベ
⊥ コ⊥ ∇ゲΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah gives t o whom He wills wit hout limit .)
This Ayah indicat es t hat Allah gives sust enance t o whomever He wills of His servant s wit hout
count or limit in t his and t he Hereaft er. A Hadit h has st at ed (t hat Allah said):
«マ∇Βヤ∠ハ
∠ ∇ペヘ͡ ∇ルぺ⊥ ∇ペヘ͡ ∇ルぺ∠ ュ∠ キ∠ へ リ
∠ ∇よや»
(O son of Adam! Spend (in Allah's cause) and I (Allah) will spend on you.) The Prophet said:
«ゅ⇔ャゅ∠ヤ∇ホま͡ ス
͡ ∇ゲバ∠ ∇ャや ヵ͡ク ∇リョ͡ ズ
∠ ∇ガゎ∠ ゅ∠ャヱ∠ メ
⊥ ゅ∠ヤよ͡ ∇ペヘ͡ ∇ルぺ∠»
(O Bilal! Spend and do not fear deprivat ion from t he Owner of t he Throne.)
Allah said:
ュ∃ ∇ヲΑ∠ あモミ⊥ る∠ エ
∠ Β͡らタ
∠ ¬͡ ゅ∠ヨジ z ャや リ ∠ ョ͡ ラ ͡ ゅ∠ャゴ͡ ∇レΑ∠ リ
͡ ∇Βム∠ ヤ∠ョ∠ ラz ぺ∠»
メ⊥ ヲ⊥ボΑ∠ ヱ∠ ∩ゅ⇔ヘヤ∠カ
∠ ゅ⇔ボヘ͡ ∇レョ⊥ テ ͡ ∇ハぺ∠ ユz ヰ⊥ ヤzャや:ゅ∠ヨワ⊥ ギ⊥ ェ
∠ぺ メ ⊥ ヲ⊥ボΒ∠ プ∠
«ゅ⇔ヘヤ∠ゎ∠ ゅ⇔ムジ͡ ∇ヨョ⊥ テ͡ ∇ハぺ ユz ヰ⊥ ヤzャや :ゲ⊥ カ ∠ Γや
(Every day t wo angels come down from heavens and one of t hem says, ` O Allah! Compensat e
every person who spends in Your cause,' and t he ot her (angel) says, ` O Allah! Dest roy every
miser.') Also in t he Sahih:
マ
∠ ャ͡ゅ∠ョ ∇リョ͡ マ∠ ャ∠ ∇モワ∠ ヱ∠ .ヶ͡ャゅ∠ョ ヶ͡ャゅ∠ョ :ュ∠ キ∠ へ リ ⊥ ∇よや メ ⊥ ヲ⊥ボΑ∠ »
ゅ∠ョヱ∠ ∩∠ろ∇Βヤ∠∇よほ∠プ∠ ろ
∠ ∇ジら͡ ャ∠ ゅ∠ョヱ∠ ∩∠ろ∇Βレ∠ ∇プほ∠プ∠ ろ
∠ ∇ヤミ∠ ぺ∠ ゅ∠ョ ゅzャま͡
∀ょ͡ワや∠グ∠プ マ ∠ ャ͡ク ン∠ヲシ ͡ ゅ∠ョヱ∠ ∩∠ろ∇Βツ ∠ ∇ョほ∠プ∠ ろ ∠ ∇ホギz ダ
∠ ゎ∠
«サゅzレヤ͡ャ ヮ⊥ ミ⊥ ケ͡ ゅ∠ゎ∠ヱ
(The son of Adam says, ` My money, my money!' Yet , what is your money except t hat which you
eat and use up, wear and t ear, and spend in charit y and t hus keep (in your record). Ot her t han
t hat , it will go away and will be left for t he people (t he inherit ors).)
∩⊥ヮャ∠ メ
∠ ゅ∠ョ ゅ∠ャ ∇リョ∠ メ
⊥ ゅ∠ョヱ∠ ∩⊥ヮャ∠ ケ∠ や∠キ ゅ∠ャ ∇リョ∠ ケ⊥ や∠キ ゅ∠Β∇ルギぁ ャや»
«ヮ∠ャ モ ∠ ∇ボハ
∠ ゅ∠ャ ∇リョ∠ ノ⊥ ヨ∠ ∇イΑ∠ ゅ∠ヰャ∠ヱ∠
(The Dunya (life of t his world) is t he residence of t hose who have no residence, t he wealt h of
t hose who have no wealt h, and it is harvest ed by t hose who have no sense of reason.)
リ
∠ ΒあΒら͡ レz ャや ヮ⊥ zヤャや ゑ ∠ バ∠ ら∠ プ∠ り⇔ ギ∠ ェ
͡ ヱ∠ る⇔ ョz ぺ⊥ サ⊥ ゅzレャや ラ ∠ ゅ∠ミぴ
ペ
あエ∠ ∇ャゅ͡よ ょ ∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ バ∠ ョ∠ メ
∠ ゴ∠ ル∠ぺヱ∠ リ
∠ Α͡ケグ͡ レ⊥ョヱ∠ リ
∠ Α͡ゲゼ
あ ら∠ ョ⊥
ブ
∠ ヤ∠わ∠ ∇カや ゅ∠ョヱ∠ ヮ͡ Β͡プ ∇やヲ⊥ヘヤ∠わ∠ ∇カや ゅ∠ヨΒ͡プ サ ͡ ゅzレャや リ ∠ ∇Βよ∠ ユ∠ ム⊥ ∇エΒ∠ ャ͡
ろ
⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ヰ⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ ロ⊥ ヲ⊥ゎヱ⊥ぺ リ ∠ Α͡グャzや Ι z ま͡ ヮ͡ Β͡プ
∇やヲ⊥ヘヤ∠わ∠ ∇カや ゅ∠ヨ͡ャ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ヮ⊥ zヤャや ン∠ギヰ∠ プ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ゅ⇔Β∇ピよ∠
ヴ∠ャま͡ ¬⊥ べ∠ゼΑ∠ リ∠ョ ン͡ギ∇ヰΑ∠ ヮ⊥ zヤャや∠ヱ ヮ͡ ル͡ ∇クみ͡よ͡ ペ あエ ∠ ∇ャや リ ∠ ョ͡ ヮ͡ Β͡プ
び ユ∃ Β͡ボわ∠ ∇ジョぁ ヅ ∃ や∠ゲタ ͡
(213. Mankind was one communit y and Allah sent Prophet s wit h glad t idings and warnings, and
wit h t hem He sent down t he Script ure in t rut h t o j udge bet ween people in mat t ers wherein
t hey differed. And only t hose t o whom (t he Script ure) was given differed concerning it , aft er
clear proofs had come unt o t hem, t hrough hat red, one t o anot her. Then Allah by His leave
guided t hose who believed t o t he t rut h of t hat wherein t hey differed. And Allah guides whom
He wills t o t he st raight pat h).
やヲ⊥ヘヤ∠わ∠ ∇カゅ∠プ り⇔ ギ∠ ェ
͡ や∠ヱ る⇔ ョz ぺ⊥ サ
⊥ ゅzレャや ラ
∠ ゅ∠ミ
The people were one Ummah and t hey t hen disput ed.
Al-Hakim recorded t his in his Must adrak and said, "It s chain of narrat ors is Sahih, but t hey (Al-
Bukhari and Muslim) did not record it .'' Abu Ja` far Razi report ed t hat Abu Al-` Aliyah said t hat
Ubayy bin Ka` b read t he Ayah as:
リ
∠ Α͡ケグ͡ ∇レョ⊥ ヱ⊥ リ
∠ Α͡ゲゼ
あ ら∠ ョ⊥ リ
∠ ΒあΒら͡ レz ャや ぶ
⊥ やゑ
∠ バ∠ ら∠ プ∠ やヲ⊥ヘヤ∠わ∠ ∇カゅ∠プ り⇔ ギ∠ ェ
͡ や∠ヱ る⇔ ョz ぺ⊥ サ
⊥ ゅzレャや ラ
∠ ゅ∠ミ
The people were one Ummah and t hey t hen disput ed and Allah sent t he Prophet s as warners
and bringers of glad t idings.
` Abdur-Razzaq said t hat Ma` mar said t hat Qat adah said t hat Allah's st at ement :
びり⇔ ギ∠ ェ
͡ ヱ∠ る⇔ ョz ぺ⊥ サ
⊥ ゅzレャや ラ
∠ ゅ∠ミぴ
(Mankind was one communit y) means; "They all had t he guidance. Then:
リ
∠ ΒあΒら͡ レz ャや ぶ
⊥ やゑ
∠ バ∠ ら∠ プ∠ やヲ⊥ヘヤ∠わ∠ ∇カゅ∠プ
リ
∠ ョ͡ ヮ͡ Β͡プ ∇やヲ⊥ヘヤ∠わ∠ ∇カや ゅ∠ヨャ͡ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ヮ⊥ zヤャや ン∠ギヰ∠ プ∠ ぴ
びヮ͡ ル͡ ∇クみ͡よ͡ ペ
あエ∠ ∇ャや
(Then Allah by His leave guided t hose who believed t o t he t rut h of t hat wherein t hey differed.
) saying t hat t he Prophet said:
Ibn Wahb relat ed t hat ` Abdur-Rahman bin Zayd bin Aslam said t hat his fat her said about t he
Ayah:
リ
∠ ョ͡ ヮ͡ Β͡プ ∇やヲ⊥ヘヤ∠わ∠ ∇カや ゅ∠ヨャ͡ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ヮ⊥ zヤャや ン∠ギヰ∠ プ∠ ぴ
びヮ͡ ル͡ ∇クみ͡よ͡ ペ
あエ∠ ∇ャや
(Then Allah by His leave guided t hose who believed t o t he t rut h of t hat wherein t hey differed.)
They disput ed about t he day of Congregat ion (Friday). The Jews made it Sat urday while t he
Christ ians chose Sunday. Allah guided t he Ummah of Muhammad t o Friday. They also disput ed
about t he t rue Qiblah. The Christ ians faced t he east while t he Jews faced Bayt Al-Maqdis. Allah
guided t he Ummah of Muhammad t o t he t rue Qiblah (Ka` bah in Makkah). They also disput ed
about t he prayer, as some of t hem bow down, but do not prost rat e, while ot hers prost rat e, but
do not bow down. Some of t hem pray while t alking and some while walking. Allah guided t he
Ummah of Muhammad t o t he t rut h. They also disput ed about t he fast ; some of t hem fast during
a part of t he day, while ot hers fast from cert ain t ypes of foods. Allah guided t he Ummah of
Muhammad t o t he t rut h. They also disput ed about Ibrahim. The Jews said, ` He was a Jew,'
while t he Christ ians considered him Christ ian. Allah has made him a Haniyfan Musliman. Allah
has guided t he Ummah of Muhammad t o t he t rut h.
They also disput ed about ` Isa. The Jews rej ect ed him and accused his mot her of a grave sin,
while t he Christ ians made him a god and t he son of God. Allah made him by His Word and a
spirit from (t hose He creat ed) Him. Allah guided t he Ummah of Muhammad t o t he t rut h.''
びヮ͡ ル͡ ∇クみ͡よ͡ ぴ
(...by His leave) meaning, ` By His knowledge of t hem and by what He has direct ed and guided
t hem t o,' according t o Ibn Jarir. Also:
ゲ∠ デ
͡ ゅ∠プ ∩∠モΒ͡プや∠ゲ∇シま͡ヱ∠ モ ∠ Β͡もゅ∠ムΒ͡ョヱ∠ モ ∠ Β͡もや∠ゲ∇らィ
͡ ゆ z ケ zユヰ⊥ ヤzャや»
ろ∠ ∇ルぺ∠ ∩͡りキ∠ ゅ∠ヰゼ
z ャや∠ヱ ょ ͡ ∇Βピ∠ ∇ャや ユ∠ ャ͡ゅ∠ハ ∩͡チ∇ケほ∠∇ャや∠ヱ れ ͡ や∠ヲヨzジャや
ヶ͡ルギ͡ ∇ワや ∩∠ラヲ⊥ヘヤ͡わ∠ ∇ガΑ∠ ヮ͡ Β͡プ やヲ⊥ルゅ∠ミ ゅ∠ヨΒ͡プ ポ ∠ キ͡ ゅ∠らハ
͡ リ∠ ∇Βよ ユ⊥ ム⊥ ∇エゎ∠
∇リョ∠ ヵ͡ギ∇ヰゎ∠ マ
∠ ルz ま͡ ∩∠マル͡ ∇クみ͡よ͡ ペ
あエ
∠ ∇ャや リ ∠ ョ͡ ヮ͡ Β͡プ ブ
∠ ヤ͡わ⊥ ∇カや ゅ∠ヨャ͡
«ユΒ͡ボわ∠ ∇ジョ⊥ ヅ∃ や∠ゲタ͡ ヴャ͡ま ¬⊥ ゅ∠ゼゎ∠
(O Allah, t he Lord of (angels) Jibril, Mika'il and Israfil, Creat or of t he heavens and eart h and
Knower of t he seen and t he unseen. You j udge bet ween Your servant s regarding what t hey
have disput ed in, so guide me t o what have been t he subj ect of disput e of t he t rut h by Your
leave. Indeed, You guide whom You will t o t he st raight pat h.(
A Du` a reads:
リ
∠ Α͡グャzや モ⊥ ん∠ zョ ユ⊥ムゎ͡ ∇ほΑ∠ ゅzヨャ∠ヱ∠ る∠ レz イ
∠ ∇ャや ∇やヲ⊥ヤカ
⊥ ∇ギゎ∠ ラ∠ぺ ∇ユわ⊥ ∇らジ
͡ェ
∠ ∇ュぺ∠ぴ
¬⊥ へzゲツ z ャや∠ヱ ¬⊥ べ∠シ∇ほ∠ら∇ャや ユ⊥ ヰ⊥ ∇わzジzョ ユ⊥ムヤ͡∇らホ∠ リ͡ョ ∇や∇ヲヤ∠カ ∠
ヮ⊥ バ∠ ョ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ メ ⊥ ヲ⊥シゲz ャや メ ∠ ヲ⊥ボΑ∠ ヴzわェ ∠ ∇やヲ⊥ャゴ͡ ∇ャコ⊥ ヱ∠
び ∀ょΑ͡ゲ∠ホ ヮ͡ ヤzャや ゲ∠ ∇ダル∠ ラ z ま͡ Ι
∠ ぺ∠ ヮ͡ ヤzャや ゲ⊥ ∇ダル∠ ヴ∠わョ∠
(214. Or t hink you t hat you will ent er Paradise wit hout such (t rials) as came t o t hose who
passed away before you They were afflict ed wit h severe povert y and ailment s and were so
shaken t hat even t he Messenger and t hose who believed along wit h him said, "When (will come)
t he help of Allah'' Yes! Cert ainly, t he help of Allah is near!)
びる∠ レz イ
∠ ∇ャや ∇やヲ⊥ヤカ
⊥ ∇ギゎ∠ ラ∠ぺ ∇ユわ⊥ ∇らジ
͡ェ
∠ ∇ュぺ∠ぴ
(Or t hink you t hat you will ent er Paradise) before you are t est ed and t ried j ust like t he nat ions
t hat came before you This is why Allah said:
び¬͡ へzゲツ
z ャや∠ヱぴ
(...and Ad-Darra') means ailment s.
び∇やヲ⊥ャゴ͡ ∇ャコ⊥ ヱ∠ ぴ
(and were so shaken) for fear of t he enemy, and were t est ed, and put t o a t remendous t rial.
An aut hent ic Hadit h narrat ed t hat Khabbab bin Al-Arat t said, "We said, ` O Messenger of Allah!
Why do you not invoke Allah t o support us Why do you not supplicat e t o Allah for us' He said:
ケ⊥ ゅ∠ゼ∇レヨ͡ ∇ャや ノ⊥ ッ
∠ ヲ⊥Α ∇ユワ⊥ ギ⊥ ェ ∠ ぺ∠ ラ∠ ゅ∠ミ ∇ユム⊥ ヤ∠∇らホ∠ ラ ∠ ゅ∠ミ ∇リョ∠ ラz ま͡»
ヮ⊥ プ⊥ ゲ͡ ∇ダΑ∠ ゅ∠ャ ヮ͡ ∇Βョ∠ ギ∠ ホ∠ ヴャ͡ま ゾ⊥ ヤ⊥∇ガΒ∠ プ∠ ヮ͡ シ ͡ ∇ぺケ∠ ベ͡ ゲ∠ ∇ヘョ∠ ヴヤ∠ハ
リ
∠ ∇Βよ∠ ゅ∠ョ ギ͡ Α͡ギエ∠ ∇ャや ヅ ͡ ゅ∠ゼ∇ョほ∠よ͡ テ⊥ゼ ∠ ∇ヨΑ⊥ ヱ∠ ∩͡ヮレ͡ Α͡キ ∇リハ ∠ マ∠ ャ͡ク∠
.«ヮ͡レΑ͡キ ∇リハ ∠ マ∠ ャ͡ク ヮ⊥ プ⊥ ゲ͡ ∇ダΑ∠ ゅ∠ャ ∩͡ヮ͡ヨ∇ヌ∠ハ∠ヱ ヮ͡ ヨ͡ ∇エャ∠
(The saw would be placed on t he middle of t he head of one of t hose who were before you
(believers) and he would be sawn unt il his feet , and he would be combed wit h iron combs
bet ween his skin and bones, yet t hat would not make him change his religion.)
He t hen said:
ょ
⊥ ミ͡ やzゲャや ゲ∠ Β͡ジΑ∠ ヴzわェ ∠ ゲ∠ ∇ョほ∠∇ャや や∠グワ∠ ぶ ⊥ やリ z ヨz ͡わΒ⊥ ∠ャ ぶ
͡ や∠ヱ»
ぶ
∠ や ゅzャま͡ フ
⊥ ゅ∠ガΑ∠ ゅ∠ャ ∩∠れ∇ヲョ∠ ゲ∠ ∇ツェ ∠ ヴャま ¬∠ ゅ∠バ∇レタ ∠ ∇リョ͡
«ラヲ⊥ヤイ ͡ ∇バわ∠ ∇ジゎ∠ ∀ュ∇ヲ∠ホ ∇ユム⊥ ⇒⇒zレム͡ ャ∠ヱ∠ ∩͡ヮヨ͡ レ∠ ビ
∠ ヴヤ∠ハ ょ ∠ ∇もグあ ャや∠ヱ
(By Allah! This mat t er (religion) will spread (or expand) by Allah unt il t he t raveler leaves San` a'
t o Hadramawt (bot h in Yemen, but at a great dist ance from each ot her) fearing only Allah and
t hen t he wolf for t he sake of his sheep. You are j ust a hast y people.)
∇クま͡ヱ∠ ∇ユム⊥ レ͡ョ モ ∠ ヘ∠ ∇シぺ∠ ∇リョ͡ ヱ∠ ∇ユム⊥ ホ͡ ∇ヲプ∠ リあョ ∇ユミ⊥ ヱ⊥¬べ∠ィ ∇クま͡ぴ
ゲ∠ ィ ͡ ゅ∠レエ
∠ ∇ャや ゆ ⊥ ヲ⊥ヤボ⊥ ∇ャや ろ ͡ ピ∠ ヤ∠よ∠ ヱ∠ ゲ⊥ ⇒∠ダ∇よΙ xや ろ ͡ ビ∠ や∠コ
ラ∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや ヴ∠ ヤ͡わ⊥ ∇よや マ
∠ ャ͡ゅ∠レワ⊥ - ∇ゅル∠ ヲ⊥レヌぁ ャや ヮ͡ ヤzャゅ͡よ ラ
∠ ヲぁレヌ
⊥ ゎ∠ ヱ∠
ラ∠ ヲ⊥ボヘ͡ ⇒∠レヨ⊥ ∇ャや メ
⊥ ヲ⊥ボΑ∠ ∇クま͡ヱ∠ - や⇔ギΑ͡ギセ ∠ Ι⇔ や∠ゴ∇ャコ͡ ∇やヲ⊥ャゴ͡ ∇ャコ⊥ ヱ∠
ヮ⊥ ャ⊥ヲ⊥シケ∠ ヱ∠ ヮ⊥ zヤャや ゅ∠ルギ∠ ハ ∠ ヱ∠ ゅzョ ∀チ∠ゲョz ユ͡ヰよ͡ ヲ⊥ヤホ⊥ ヴ͡プ リ ∠ Α͡グャzや∠ヱ
び や⇔ケヱ⊥ゲビ ⊥ Ι z ま͡
(When t hey came upon you from above you and from below you, and when t he eyes grew wild
and t he heart s reached t o t he t hroat s, and you were harboring doubt s about Allah. There, t he
believers were t ried and shaken wit h a might y shaking. And when t he hypocrit es and t hose in
whose heart s is a disease (of doubt s) said: "Allah and His Messenger promised us not hing but
delusion!'') (33:10-12)
When Heraclius asked Abu Sufyan, "Did you fight him (Prophet Muhammad)'' He said, "Yes.''
Heraclius said, "What was t he out come of warfare bet ween you'' Abu Sufyan said, "Somet imes
we lose and somet imes he loses.'' He said, "Such is t he case wit h Prophet s, t hey are t est ed, but
t he final vict ory is t heirs.''
Allah's st at ement :
びリ
∠ Β͡ャヱz Ι
xやモ
⊥ ん∠ ョ∠ ヴ∠ツョ∠ ヱ∠ ゅ⇔ゼ∇トよ∠ ユ⊥ヰ∇レョ͡ ギz セ
∠ ぺ∠ べ∠レ∇ムヤ∠∇ワほ∠プ∠ ぴ
(Then We dest royed men st ronger (in power) t han t hese and t he example of t he ancient s has
passed away (before t hem)) (43: 8) and:
∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ メ
⊥ ヲ⊥シゲz ャや メ
∠ ヲ⊥ボΑ∠ ヴzわェ ∠ ∇やヲ⊥ャゴ͡ ∇ャコ⊥ ヱ∠ ぴ
びヮ͡ ヤzャや ゲ⊥ ∇ダル∠ ヴ∠わョ∠ ヮ⊥ バ∠ ョ∠
(...were so shaken t hat even t he Messenger and t hose who believed along wit h him said, "When
(will come) t he help of Allah.'')
They pleaded (t o Allah) for vict ory against t heir enemies and invoked Him for aid and
deliverance from t heir hardships and t rials. Allah said:
Allah said:
ゲ∃ ∇Βカ
∠ ∇リョあ ユ⊥わ∇ボ∠ヘル∠ぺ べ∠ョ ∇モホ⊥ ラ ∠ ヲ⊥ボヘ͡ レ⊥Α や∠クゅ∠ョ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Αぴ
リ͡ ∇よや∠ヱ リ∠ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱ ヴ∠ヨ⇒∠わΒ∠ ∇ャや∠ヱ リ ∠ Β͡よゲ∠ ∇ホΙ
x や∠ヱ リ ͡ ∇Αギ∠ ャ͡ヲ∠ ∇ヤヤ͡プ∠
び ∀ユΒ͡ヤ∠ハ ヮ͡ よ͡ ヮ∠ ヤzャや ラ
z み͡プ∠ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇やヲ⊥ヤバ∠ ∇ヘゎ∠ ゅ∠ョヱ∠ モ͡ Β͡らジ z ャや
(215. They ask you (O Muhammad ) what t hey should spend. Say: "What ever you spend of good
must be for parent s and kindred and orphans and Al-Masakin (t he poor) and t he wayfarer, and
what ever you do of good deeds, t ruly, Allah knows it well.'')
リ
∠ Β͡よゲ∠ ∇ホΙ
x や∠ヱ リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ヤヤ͡プ∠ ゲ∃ ∇Βカ
∠ ∇リョあ ユ⊥わ∇ボヘ∠ ル∠ぺ べ∠ョ ∇モホ⊥ ぴ
びモ͡ Β͡らジ z ャや リ
͡ ∇よや∠ヱ リ
∠ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱ ヴ∠ヨ⇒∠わΒ∠ ∇ャや∠ヱ
(Say: "What ever you spend of good must be for parent s and kindred and orphans and Al-Masakin
and t he wayfarer,'') meaning, spend it on t hese cat egories or areas. Similarly, a Hadit h st at es
(t hat t hose who deserve one's generosit y t he most , are):
«ポゅ∠ル∇キぺ∠ ポ
∠ ゅ∠ル∇キぺ∠ zユを⊥ ポ
∠ ゅ∠カぺ∠ヱ∠ マ
∠ わ∠ ∇カぺ⊥ヱ∠ ポ
∠ ゅ∠よぺ∠ヱ∠ マ
∠ ョz ぺ⊥»
(Your mot her, fat her, sist er, brot her, t he closest and t hen t he fart hest (relat ives).)
Maymun bin Mihran once recit ed t his Ayah (2:215) and comment ed, "These are t he areas of
spending. Allah did not ment ion among t hem t he drums, pipe, wooden pict ures, or t he curt ains
t hat cover t he walls.''
∩͡ヱ∇ゴピ∠ ∇ャゅ͡よ ヮ⊥ ジ
∠ ∇ヘル∠ ∇ゐギあ エ
∠ Α⊥ ∇ユャ∠ヱ∠ ゴ⊥ ∇ピΑ∠ ∇ユャ∠ヱ∠ れ∠ ゅ∠ョ ∇リョ∠ »
«る⇒⇒zΒヤ͡ワ͡ ゅ∠ィ る⇔ わ∠ Β͡ョ れ
∠ ゅ∠ョ
(Whoever dies but neit her fought (i.e., in Allah's cause), nor sincerely considered fight ing, will
die a deat h of Jahiliyyah (pre-Islamic era of ignorance).)
Allah's st at ement :
び∇ユム⊥ ャz ∀ロ∇ゲミ⊥ ヲ∠ ワ⊥ ヱ∠ ぴ
(...t hough you dislike it ) means, ` Fight ing is difficult and heavy on your heart s.' Indeed,
fight ing is as t he Ayah describes it , as it includes being killed, wounded, st riving against t he
enemies and enduring t he hardship of t ravel. Allah t hen said:
び∇ユム⊥ ャz ゲx セ
∠ ヲ∠ ワ⊥ ヱ∠ ゅ⇔ゃ∇Βセ
∠ ∇やヲぁらエ
͡ ゎ⊥ ラ∠ぺ ヴ∠ジハ
∠ ヱ∠ ぴ
(...and t hat you like a t hing which is bad for you.)
This Ayah is general in meaning. Hence, one might covet somet hing, yet in realit y it is not good
or beneficial for him, such as refraining from j oining t he Jihad, for it might lead t o t he enemy
t aking over t he land and t he government . Then, Allah said:
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ∇ユわ⊥ ル∠ぺヱ∠ ユ⊥ ヤ∠∇バΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(Allah knows, but you do not know.) meaning, He has bet t er knowledge t han you of how t hings
will t urn out t o be in t he end, and of what benefit s you in t his eart hly life and t he Hereaft er.
Hence, obey Him and adhere t o His commands, so t hat you may acquire t he t rue guidance.
∇リョ͡ マ
∠ バ∠ ョ∠ ゲ͡ ∇Βジ
z ャや ヴ∠ヤハ
∠ や⇔ギェ
∠ ぺ∠ リ
z ワ∠ ゲ͡ ∇ムゎ⊥ ゅ∠ャ»
.«マ͡よゅ∠エ∇タぺ∠
(Do not compel any of your men t o cont inue marching wit h you t hereaft er.)
When ` Abdullah read t he inst ruct ions, he recit ed Ist irj a` saying, ` Truly! t o Allah we belong
and t ruly, t o Him we shall ret urn'; and refer t o (2:156) and said, "I hear and obey Allah and His
Messenger.'' He t hen t old his companions t he st ory and read t he inst ruct ions t o t hem, and t wo
men went back while t he rest remained. Soon aft er, t hey found Ibn Hadrami (one of t he
disbelievers of Quraysh) and killed him not knowing t hat t hat day was in Raj ab or Jumadi
(where Raj ab is t he Sacred Mont h). The polyt heist s said t o t he Muslims, "You have commit t ed
murder in t he Sacred Mont h.'' Allah t hen revealed:
Abdul-Malik bin Hisham, who compiled t he Sirah (life st ory of t he Prophet ), relat ed t hat Ziyad
bin ` Abdullah Bakka'i said t hat Muhammad bin Ishaq bin Yasar Al-Madani wrot e in his book on
t he Sirah, "Allah's Messenger sent ` Abdullah bin Jahsh bin Riyab Al-Asadi in Raj ab, aft er he (t he
Prophet ) came back from t he first bat t le of Badr. The Prophet sent eight people wit h him, all
from among t he Muhaj irun and none from t he Ansar. He also gave him some writ t en
inst ruct ions and ordered him not t o read t hem unt il he marched for t wo days. ` Abdullah should
t hen read t he inst ruct ions and march t o implement t hem, but should not force any of t hose
who were wit h him t o accompany him.
The companions of ` Abdullah bin Jahsh were all from t he Muhaj irun, from t he t ribe of Banu
` Abd Shams bin ` Abd Manaf, t here was Abu Hudhayfah bin ` Ut bah bin Rabi` ah bin ` Abd Shams
bin ` Abd Manaf. From t heir allies, t here was ` Abdullah bin Jahsh, who was t he commander of
t he army unit , and ` Ukkashah bin Mihsan from t he t ribe of Banu Asad bin Khuzaymah. From t he
t ribe of Banu Nawfal bin ` Abd Manaf, t here was ` Ut bah bin Ghazwan bin Jabir, one of t heir
allies. From t he t ribe of Banu Zuhrah bin Kilab, t here was Sa` d bin Abu Waqqas. From Banu
Ka` b, t here were t heir allies: ` Adi bin ` Amr bin Ar-Rabi` ah not from t he t ribe of Ibn Wa'il;
Waqid bin ` Abdullah bin ` Abd Manaf bin ` Arin bin Tha` labah bin Yarbu` from Banu Tamim; and
Khalid bin Bukair from t he t ribe of Banu Sa` d bin Layt h, Suhayl bin Bayda' from Banu Al-Harit h
bin Fihr was also among t hem. When ` Abdullah bin Jahsh marched for t wo days, he opened and
read t he (Prophet 's) inst ruct ions, "When you read t hese inst ruct ions, march unt il you set camp
at Nakhlah bet ween Makkah and At -Ta'if. There, wat ch t he movement s of t he caravan of
Quraysh and collect news about t hem for us.'' When ` Abdullah bin Jahsh read t he document , he
said, "I hear and obey.'' He t hen said t o his companions, "Allah's Messenger has commanded me
t o march fort h t o Nakhlah t o wat ch t he movement s of t he caravan of Quraysh and t o inform
him about t heir news. He has prohibit ed me from forcing any of you (t o go wit h me). So, t hose
who seek mart yrdom, t hey should march wit h me. Those who dislike t he idea of mart yrdom,
let t hem t urn back. Surely, I will implement t he command of Allah's Messenger .'' He and his
companions cont inued wit hout any of t hem t urning back.
` Abdullah ent ered t he Hij az area (west ern Arabia) unt il he reached an area called Buhran,
close t o Furu` . There, Sa` d bin Abu Waqqas and ` Ut bah bin Ghazwan lost t he camel t hat t hey
were riding in t urns, and t hey went back t o search for it while ` Abdullah bin Jahsh and t he rest
of his companions cont inued unt il t hey reached Nakhlah. Then, a caravan belonging t o t he
Quraysh passed by carrying raisins, food st uff and some t rade it ems for t he Quraysh. ` Amr bin
Hadrami, whose name was ` Abdullah bin ` Abbad, was in t he caravan, as well as ` Ut hman bin
` Abdullah bin Al-Mughirah and his brot her Nawfal bin ` Abdullah from t he t ribe of Makhzum,
and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah. When t hey saw t he
Companions t hey were fright ened, but when t hey saw ` Ukkashah bin Mihsan t heir fears
subsided, since his head was shaved. They said, "These people seek t he ` Umrah, so t here is no
need t o fear t hem.''
The Companions conferred among t hemselves. That day was t he last day in t he (sacred) mont h
of Raj ab. They said t o each ot her, "By Allah! If you let t hem pass, t hey will soon ent er t he
Sacred Area and t ake refuge in it from you. If you kill t hem, you will kill t hem during t he
Sacred Mont h.'' They at first hesit at ed and did not like t o at t ack t hem. They t hen began
encouraging t hemselves and decided t o kill whomever t hey could among t he disbelievers and t o
confiscat e what ever t hey had. Hence, Waqid bin ` Abdullah At -Tamimi shot an arrow at ` Amr
bin Al-Hadrami and killed him. ` Ut hman bin ` Abdullah and Al-Hakam bin Kaysan gave
t hemselves up, while Nawfal bin ` Abdullah was able t o out run t hem in flight . Lat er on,
` Abdullah bin Jahsh and his companions went back t o Allah's Messenger in Al-Madinah wit h t he
caravan and t he t wo prisoners. dIbn Ishaq went on: I was t old t hat some members of t he family
of ` Abdullah bin Jahsh said t hat ` Abdullah said t o his companions: "Allah's Messenger will have
one-fift h of what we have confiscat ed.'' This occurred before Allah required one-fift h for His
Messenger from t he war boot y. So, ` Abdullah designat ed one-fift h of t he caravan for Allah's
Messenger and divided t he rest among his companions. Ibn Ishaq also st at ed t hat at first , when
t he Sariyah came back t o Allah's Messenger , he said t o t hem:
«ュや∠ゲエ
∠ ∇ャや ゲ͡ ∇ヰゼ
z ャや ヶ͡プ メ
∃ ゅ∠わボ͡ よ͡ ∇ユム⊥ ゎ⊥ ∇ゲョ∠ ぺ∠ ゅ∠ョ»
(I have not commanded you t o conduct warfare during t he Sacred Mont h. )
He left t he caravan and t he t wo prisoners alone and did not t ake any share of t he war boot y.
When Allah's Messenger did t hat , t he soldiers from t he at t ack were concerned and felt t hat
t hey were dest royed, and t heir Muslim bret hren crit icized t hem for what t hey did. The Quraysh
said t hat Muhammad and his Companions violat ed t he sanct it y of t he Sacred Mont h and shed
blood, confiscat ed propert y and t ook prisoners during it . Those who refut ed t hem among t he
Muslims who remained in Makkah replied t hat t he Muslims had done t hat during t he mont h of
Sha` ban (which is not a sacred mont h). Meanwhile, t he Jews were pleased about what
happened t o Allah's Messenger . They said, ` Amr bin Hadrami was killed by Waqid bin
` Abdullah: ` Amr, means t he war has st art ed, Hadrami means t he war has come, as for Waqid
(bin ` Abdullah): t he war has raged (using some of t he lit eral meanings of t hese names t o
support t heir fort une-t elling!).'' But , Allah made all t hat t urn against t hem.
The people cont inued t alking about t his mat t er, t hen Allah revealed t o His Messenger :
This Ayah means, ` If you had killed during t he Sacred Mont h, t hey (disbelievers of Quraysh)
have hindered you from t he pat h of Allah and disbelieved in it . They also prevent ed you from
ent ering t he Sacred Mosque, and expelled you from it , while you are it s people,
びモ
͡ ∇わボ∠ ∇ャや リ
∠ ョ͡ ゲ⊥ ら∠ ∇ミぺ∠ る⊥ レ∠ ∇わヘ͡ ∇ャや∠ヱぴ
(...and Al-Fit nah is worse t han killing.) means, t rying t o force t he Muslims t o revert from t heir
religion and re-embrace Kufr aft er t hey had believed, is worse wit h Allah t han killing.' Allah
said:
So, t hey will go on fight ing you wit h unrelent ing viciousness.
Ibn Ishaq went on: When t he Qur'an t ouched t his subj ect and Allah brought relief t o t he
Muslims inst ead of t he sadness t hat had befallen t hem, Allah's Messenger t ook possession of t he
caravan and t he t wo prisoners. The Quraysh offered t o ransom t he t wo prisoners, ` Ut hman bin
` Abdullah and Hakam bin Kaysan. Allah's Messenger said:
«ゅ∠ルゅ∠らェ
͡ ゅ∠タ ュ∠ ギ∠ ∇ボΑ∠ ヴzわェ
∠ ゅ∠ヨワ⊥ ヲ⊥ヨム⊥ Α͡ギ∇ヘル∠ ゅ∠ャ»
(We will not accept your ransom unt il our t wo companions ret urn safely. ) meaning Sa` d bin
Abu Waqqas and ` Ut bah bin Ghazwan, "For we fear for t heir safet y wit h you. If you kill t hem,
we will kill your people.'' Lat er on, Sa` d and ` Ut bah ret urned safely and Allah's Messenger
accept ed t he Quraysh's ransom for t heir prisoners. As for Al-Hakam bin Kaysan, he became
Muslim and his Islam st rengt hened. He remained wit h Allah's Messenger unt il he was mart yred
during t he incident at Bir Ma` unah (when t he Prophet sent sevent y Companions t o Naj d t o
t each t hem Islam, but Banu Sulaim killed t hem all except t wo). As for ` Ut hman bin ` Abdullah,
he went back t o Makkah and died t here as a disbeliever.
Ibn Ishaq went on: When ` Abdullah bin Jahsh and his companions were relieved from t heir
depressing t hought s aft er t he Qur'an was revealed about t his subj ect , t hey sought t he reward
of t he fight ers (in Allah's way). They said, "O Messenger of Allah! We wish t hat t his incident be
considered a bat t le for us, so t hat we gain t he rewards of t he Muj ahidin.'' Then, Allah revealed:
ヶ͡プ ∇やヱ⊥ギヰ∠ ⇒∠ィヱ∠ ∇やヱ⊥ゲィ ∠ ゅ∠ワ リ ∠ Α͡グャzや∠ヱ ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや ラ z ま͡ぴ
∀ケヲ⊥ヘ∠ビ ヮ⊥ ヤzャや∠ヱ ヮ͡ ヤzャや る∠ ヨ∠ ∇ェケ∠ ラ∠ ヲ⊥ィ∇ゲΑ∠ マ ∠ ゃ͡ ⇒ャ∇ヱぺ⊥ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠
び ∀ユΒ͡ェケz
(Verily, t hose who have believed, and t hose who have emigrat ed (for Allah's religion) and have
st riven hard in t he way of Allah, all t hese hope for Allah's mercy. And Allah is Oft -Forgiving,
Most Merciful.)
Hence, Allah has great ly elevat ed t heir hopes of gaining what t hey had wished for.
` Umar was t hen summoned and t he Ayah was recit ed t o him. Yet , he st ill said, "O Allah! Give
us a clear ruling regarding Al-Khamr.'' Then, t his Ayah t hat is in Surat An-Nisa' was revealed:
Then, when t he prayer was called for, a person used t o herald on behalf of Allah's Messenger ,
"No drunk person should at t end t he prayer.'' ` Umar was summoned again and t he Ayah was
recit ed t o him. Yet , he st ill said, "O Allah! Give us a clear ruling regarding Al-Khamr.'' Then, t he
Ayah t hat is in Surat Al-Ma'idah was revealed, ` Umar was again summoned and t he Ayah was
recit ed t o him. When he reached:
びラ
∠ ヲ⊥ヰわ∠ レぁョ ∇ユわ⊥ ∇ルぺ∠ ∇モヰ∠ プ∠ ぴ
(So, will you not t hen abst ain) (5:91) he said, "We did abst ain, we did abst ain.'' This is also t he
narrat ion t hat Abu Dawud, At -Tirmidhi and An-Nasai collect ed in t heir books. ` Ali bin Al-Madini
and At -Tirmidhi said t hat t he chain of narrat ors for t his Hadit h is sound and aut hent ic. We will
ment ion t his Hadit h again along wit h what Imam Ahmad collect ed by Abu Hurayrah Allah's
saying in Surat Al-Ma'idah:
ュ⊥ Ι∠ ∇コΙ x や∠ヱ ゆ ⊥ ゅ∠ダルxΙや∠ヱ ゲ⊥ ジ ͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ
∠ ∇ャや ゅ∠ヨルz ま͡ぴ
∇ユム⊥ ヤzバ∠ ャ∠ ロ⊥ ヲ⊥らレ͡ わ∠ ∇ィゅ∠プ リ
͡ ⇒∠ト∇Βゼ
z ャや モ ͡ ヨ∠ ハ∠ ∇リョあ ∀ザ∇ィ͡ケ
びラ∠ ヲ⊥エヤ͡∇ヘゎ⊥
(Int oxicant s and gambling, and Al-Ansab, and Al-Azlam are an abominat ion of Sat an's
handiwork. So avoid (st rict ly all) t hat (abominat ion) in order t hat you may be successful.)
(5:90)
Allah said:
びゲ͡ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ͡ ∇ヨガ
∠ ∇ャや リ
͡ハ
∠ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Αぴ
(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.)
As for Al-Khamr, ` Umar bin Khat t ab, t he Leader of t he fait hful, used t o say, "It includes all
what int oxicat es t he mind.'' We will also ment ion t his st at ement in t he explanat ion of Surat Al-
Ma'idah, along wit h t he t opic of gambling.
Allah said:
びサ
͡ ゅzレヤ͡ャ ノ⊥ ヘ͡ ⇒∠レョ∠ ヱ∠ ∀ゲΒ͡らミ∠ ∀ユ∇を͡ま べ∠ヨ͡ヰΒ͡プ ∇モホ⊥ ぴ
(Say: In t hem is a great sin, and (some) benefit s for men.)
As for t he harm t hat t he Khamr and gambling cause, it effect s t he religion. As for t heir benefit ,
it is mat erial, including benefit for t he body, digest ing t he food, get t ing rid of t he excrement s,
sharpening t he mind, bringing about a j oyous sensat ion and financially benefit ing from t heir
sale. Also, (t heir benefit includes) earnings t hrough gambling t hat one uses t o spend on his
family and on himself. Yet , t hese benefit s are out weighed by t he clear harm t hat t hey cause
which affect s t he mind and t he religion. This is why Allah said:
This Ayah was t he beginning of t he process of prohibit ing Khamr, not explicit y, but it only
implied t his meaning. So when t his Ayah was recit ed t o ` Umar, he st ill said, "O Allah! Give us a
clear ruling regarding Al-Khamr.'' Soon aft er, Allah sent down a clear prohibit ion of Khamr in
Surat Al-Ma'idah:
ゲ⊥ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ ∠ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥レョ∠ へ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ͡ ⇒∠ト∇Βゼ z ャや モ͡ ヨ∠ ハ
∠ ∇リョあ ∀ザ∇ィ͡ケ ュ⊥ Ι ∠ ∇コΙ x や∠ヱ ゆ ⊥ ゅ∠ダルxΙや∠ヱ
ラ∠ぺ リ ⊥ ⇒∠ト∇Βゼz ャや ギ⊥ Αゲ͡ Α⊥ ゅ∠ヨルz ま͡ - ラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ロ⊥ ヲ⊥らレ͡ わ∠ ∇ィゅ∠プ
ゲ͡ ∇ヨガ∠ ∇ャや ヴ͡プ ¬∠ べ∠ツ∇ピら∠ ∇ャや∠ヱ り∠ ヱ∠ や∠ギバ∠ ∇ャや ユ⊥ ム⊥ レ∠ ∇Βよ∠ ノ∠ ホ͡ ヲ⊥Α
り͡ ヲ∠ヤダ
z ャや リ ͡ハ∠ ヱ∠ ヮ͡ ヤzャや ゲ͡ ∇ミク͡ リ∠ハ ∇ユミ⊥ zギダ ⊥ Α∠ ヱ∠ ゲ͡ ジ ͡ ∇Βヨ∠ ∇ャや∠ヱ
びラ ∠ ヲ⊥ヰわ∠ レぁョ ∇ユわ⊥ ∇ルぺ∠ ∇モヰ∠ プ∠
(O you who believe! Int oxicant s (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and
Al-Azlam are an abominat ion of Shayt an's handiwork. So avoid (st rict ly all) t hat (abominat ion)
in order t hat you may be successful. Shayt an want s only t o excit e enmit y and hat red bet ween
you wit h int oxicant s (alcoholic drinks) and gambling, and hinder you from t he remembrance of
Allah and from As-Salah (t he prayer). So, will you not t hen abst ain) (5:90, 91)
We will ment ion t his subj ect , by t he will of Allah, when we explain Surat Al-Ma'idah.
Ibn ` Umar, Ash-Sha` bi, Muj ahid, Qat adah, Ar-Rabi` bin Anas and ` Abdur-Rahman bin Aslam
st at ed t hat t he first Ayah revealed about Khamr was:
Then, t he Ayah in Surat An-Nisa' was revealed (on t his subj ect ) and t hen t he Ayah in Surat Al-
Ma'idah which prohibit ed Khamr.
Ibn Jarir relat ed t hat Abu Hurayrah said t hat a man said, "O Messenger of Allah! I have a Dinar
(a currency).'' The Prophet said:
«ゲ∠ダ∇よぺ∠ ろ
∠ ∇ルほ∠プ∠ »
(You have bet t er knowledge (meaning how and where t o spend it in charit y).)
Muslim recorded t hat Jabir said t hat Allah's Messenger said t o a man:
Allah said:
ゅ∠ヨルz ま͡ ゅ⇔ヨ∇ヤニ
⊥ ヴ∠ヨ⇒∠わΒ∠ ∇ャや メ∠ ヲ∠ ∇ョぺ∠ ラ
∠ ヲ⊥ヤミ⊥ ∇ほΑ∠ リ ∠ Α͡グャzや ラz ま͡ぴ
び や⇔ゲΒ͡バシ
∠ ラ
∠ ∇ヲヤ∠∇ダΒ∠ シ
∠ ヱ∠ や⇔ケゅ∠ル ∇ユヰ͡ ル͡ ヲ⊥トよ⊥ ヴ͡プ ラ ∠ ヲ⊥ヤミ⊥ ∇ほΑ∠
(Verily, t hose who unj ust ly eat up t he propert y of orphans, t hey eat up only fire int o t heir
bellies, and t hey will be burnt in t he blazing Fire!) (4:10) were revealed, t hose who t ook care
of some orphans, separat ed t heir food and drink from t he orphans' food and drink. When some
of t he orphans' food and drink remained, t hey would keep it for t hem unt il t hey eat it or
ot herwise get spoiled. This sit uat ion was difficult for t hem and t hey ment ioned t his subj ect t o
Allah's Messenger .
∀ゲ∇Β∠カ ∇ユヰ⊥ ャz ゥ
∀Κ∠ ∇タま͡ ∇モホ⊥ ヴ∠ヨ⇒∠わΒ∠ ∇ャや リ ͡ハ ∠ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Α∠ヱぴ
び∇ユム⊥ ル⊥ ヲ∠ ∇カみ͡プ∠ ∇ユワ⊥ ヲ⊥トャ͡ゅ∠ガゎ⊥ ラ͡まヱ∠
(And t hey ask you concerning orphans. Say: "The best t hing is t o work honest ly in t heir
propert y, and if you mix your affairs wit h t heirs, t hen t hey are your brot hers.) Hence, t hey
j oined t heir food and drink wit h t he food and drink of t he orphans.'' This Hadit h was also
collect ed by Abu Dawud, An-Nasa'i and Al-Hakim in his Must adrak. Several ot hers said similarly
about t he circumst ances surrounding t he revelat ion of t he Ayah (2:220), including Muj ahid,
` At a', Ash-Sha` bi, Ibn Abu Layla, Qat adah and ot hers among t he Salaf and t hose aft er t hem.
Ibn Jarir report ed t hat ` A'ishah said, "I dislike t hat an orphan's money be under my care, unless
I mix my food wit h his food and my drink wit h his drink.''
Allah said:
び∀ゲ∇Β∠カ ∇ユヰ⊥ ャz ゥ
∀Κ∠ ∇タま͡ ∇モホ⊥ ぴ
(Say: The best t hing is t o work honest ly in t heir propert y.) meaning, on t he one hand (i.e., t his
is required in any case). Allah t hen said:
び∀ユΒ͡ムェ
∠ ∀ゴΑ͡ゴ∠ハ ヮ∠ ヤzャや ラ
z ま͡ ∇ユム⊥ わ∠ レ∠ ∇ハΕ
∠ ヮ⊥ zヤャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ぴ
(And if Allah had wished, He could have put you int o difficult ies. Truly, Allah is All-Might y, All-
Wise) meaning, if Allah wills, He will make t his mat t er difficult for you. But , He made it easy
for you, and allowed you t o mix your affairs wit h t he orphans' affairs in a way t hat is bet t er.
Similarly, Allah said:
びリ
⊥ジ
∠ ∇ェぺ∠ ヴ
∠ ワ͡ ヴ͡わャzゅ͡よ Ι
z ま͡ ユ͡ Β͡わΒ∠ ∇ャや メ
∠ ゅ∠ョ ∇やヲ⊥よゲ∠ ∇ボゎ∠ Ι
∠ ヱ∠ ぴ
(And come not near t o t he orphan's propert y, except t o improve it .) (6:152)
Allah has t hus allowed spending from t he orphan's est at e by it s execut or, in reasonable
proport ions, on t he condit ion t hat he has t he int ent ion t o compensat e t he orphan lat er on,
when he can afford it . We will ment ion about it in det ail in Surat An-Nisa' by Allah's will.
る∀ ョ∠ Ε
∠ ヱ∠ zリョ͡ ∇ぽΑ⊥ ヴzわェ ∠ ろ ͡ ⇒∠ミゲ͡ ∇ゼヨ⊥ ∇ャや ∇やヲ⊥エム͡ ∇レゎ∠ Ι ∠ ヱ∠ ぴ
Ι ∠ ヱ∠ ∇ユム⊥ ∇わら∠ イ ∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ る∃ ミ∠ ゲ͡ ∇ゼョぁ リあョ ∀ゲ∇Β∠カ る∀ レ∠ ョ͡ ∇ぽョぁ
∀リ͡ョ∇ぽョぁ ギ∀ ∇らバ∠ ャ∠ヱ∠ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ ヴzわェ ∠ リ ∠ Β͡ミゲ͡ ゼ
͡ ヨ⊥ ∇ャや ∇やヲ⊥エム͡ レ⊥ゎ
ヴ∠ャま͡ ラ ∠ ヲ⊥ハ∇ギΑ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ∇ユム⊥ ら∠ イ
∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ ポ ∃ ゲ͡ ∇ゼョぁ リあョ ∀ゲ∇Β∠カ
ヮ͡ ル͡ ∇クみ͡よ͡ り͡ ゲ∠ ヘ͡ ∇ピヨ∠ ∇ャや∠ヱ る͡ レzイ∠ ∇ャや ヴ∠ャま͡ ∇やヲ⊥ハ∇ギΑ∠ ヮ⊥ ヤzャや∠ヱ ケ͡ ゅzレャや
びラ ∠ ヱ⊥ゲミz グ∠ わ∠ Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ サ
͡ ゅzレヤ͡ャ ヮ͡ わ͡ ⇒∠Αへ リ
⊥ あΒら∠ Α⊥ ヱ∠
(221. And do not marry Al-Mushrikat (idolat resses) t ill t hey believe (worship Allah Alone). And
indeed a slave woman who believes is bet t er t han a (free) Mushrikah (idolat ress), even t hough
she pleases you. And give not (your daught ers) in marriage t o Al-Mushrikin t ill t hey believe (in
Allah Alone) and verily, a believing servant is bet t er t han a (free) Mushrik (idolat or), even
t hough he pleases you. Those (Mushrikin) invit e you t o t he Fire, but Allah invit es (you) t o
Paradise and forgiveness by His leave, and makes His Ayat (proofs, evidences, verses, lessons,
signs, revelat ions, et c.) clear t o mankind t hat t hey may remember.)
The Prohibition of marrying Mushrik Men and Women
Allah prohibit ed t he believers from marrying Mushrik women who worship idols. Alt hough t he
meaning is general and includes every Mushrik woman from among t he idol worshippers and t he
People of t he Script ure, Allah excluded t he People of t he Script ure from t his ruling. Allah
st at ed:
リ
z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ へク∠ ま͡ ∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや リ
∠ ョ͡ ぴ
びリ∠ Β͡エプ͡ ゅ∠ジョ⊥ ゲ∠ ∇Βビ
∠ リ ∠ Β͡レダ ͡ ∇エョ⊥ zリワ⊥ ケ∠ ヲ⊥ィぺ⊥
((Lawful t o you in marriage) are chast e women from t hose who were given t he Script ure (Jews
and Christ ians) before your t ime when you have given t heir due dowry, desiring chast it y (i.e.,
t aking t hem in legal wedlock) not commit t ing illegal sexual int ercourse.) (5:5)
` Ali bin Abu Talhah said t hat Ibn ` Abbas said about what Allah said:
Abu Ja` far bin Jarir (At -Tabari) said, aft er ment ioning t hat t here is Ij ma` t hat marrying women
from t he People of t he Script ure is allowed, "` Umar disliked t his pract ice so t hat t he Muslims
do not refrain from marrying Muslim women, or for similar reasons.'' An aut hent ic chain of
narrat ors st at ed t hat Shaqiq said: Once Hudhayfah married a Jewish woman and ` Umar wrot e
t o him, "Divorce her.'' He wrot e back, "Do you claim t hat she is not allowed for me so t hat I
divorce her'' He said, "No. But , I fear t hat you might marry t he whores from among t hem.'' Ibn
Jarir relat ed t hat Zayd bin Wahb said t hat ` Umar bin Khat t ab said, "The Muslim man marries
t he Christ ian woman, but t he Christ ian man does not marry t he Muslim woman.'' This Hadit h
has a st ronger, aut hent ic chain of narrat ors t han t he previous Hadit h.
Ibn Abu Hat im said t hat Ibn ` Umar disliked marrying t he women from t he People of t he
Script ure. He relied on his own explanat ion for t he Ayah:
Allah said:
び∇ユム⊥ ∇わら∠ イ
∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ る∃ ミ∠ ゲ͡ ∇ゼョぁ リあョ ∀ゲ∇Β∠カ る∀ レ∠ ョ͡ ∇ぽョぁ る∀ ョ∠ Ε
∠ ヱ∠ ぴ
(And indeed a slave woman who believes is bet t er t han a (free) Mushrikah (female idolat ors),
even t hough she pleases you.)
It is recorded in t he Two Sahihs t hat Abu Hurayrah narrat ed t hat t he Prophet said:
ゅ∠ヰャ͡ゅ∠ヨイ
∠ ャ͡ヱ∠ ゅ∠ヰら͡ ジ
∠エ∠ ャ͡ヱ∠ ゅ∠ヰャ͡ゅ∠ヨャ͡ :ノ∃ よ∠ ∇ケほ∠ャ͡ り⊥ ぺ∠∇ゲヨ∠ ∇ャや ウ
⊥ ム∠ ⇒∇レゎ⊥ »
«ポや∠ギΑ∠ ∇ろよ∠ ゲ͡ ゎ∠ ∩͡リΑあギャや れ ͡ や∠グよ͡ ∇ゲヘ∠ ∇ニゅ∠プ ∩ゅ∠ヰレ͡ Α͡ギャ͡ヱ∠
(A woman is chosen for marriage for four reasons: her wealt h, social st at us, beaut y, and
religion. So, marry t he religious woman, may your hands be filled wit h sand (a st at ement of
encouragement ).)
Muslim report ed t his Hadit h from Jabir. Muslim also report ed t hat Ibn ` Amr said t hat Allah's
Messenger said:
びzリヰ⊥ ャ∠ ラ
∠ ヲぁヤエ
͡ Α∠ ∇ユワ⊥ Ι
∠ ヱ∠ ∇ユヰ⊥ ャz モ
xェ
͡ zリワ⊥ Ι
∠ぴ
(They are not lawful (wives) for t hem, nor are t hey lawful (husbands) for t hem.) (60:10)
Next , Allah said:
び∇ユム⊥ ら∠ イ
∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ ポ
∃ ゲ͡ ∇ゼョぁ リあョ ∀ゲ∇Β∠カ ∀リ͡ョ∇ぽョぁ ギ∀ ∇らバ∠ ャ∠ヱ∠ ぴ
(. ..and verily, a believing servant is bet t er t han a (free) Mushrik (idolat or), even t hough he
pleases you.)
This Ayah indicat es t hat a believing man, even an Abyssinian servant , is bet t er t han a Mushrik
man, even if he was a rich mast er.
びラ
∠ ヱ⊥ゲミz グ∠ わ∠ Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ サ
͡ ゅzレヤ͡ャ ヮ͡ わ͡ ⇒∠Αへ リ
⊥ あΒら∠ Α⊥ ヱ∠ ぴ
(...and makes His Ayat clear t o mankind t hat t hey may remember.)
When t he Jews were t old about t he Prophet 's st at ement , t hey said, "What is t he mat t er wit h
t his man He would not hear of any of our pract ices, but would defy it .'' Then, Usayd bin Hudayr
and ` Abbad bin Bishr came and said, "O Messenger of Allah! The Jews said t his and t hat , should
we have sex wit h our women (meaning, during t he menst ruat ion period)'' The face of Allah's
Messenger changed color, unt il t he Companions t hought t hat he was angry wit h t hem. They
left . Soon aft er, some milk was brought t o Allah's Messenger as a gift , and he sent some of it
for t hem t o drink. They knew t hen t hat Allah's Messenger was not angry wit h t hem. Muslim also
report ed t his Hadit h. Allah said:
びヂ
͡ Β͡エヨ∠ ∇ャや ヶ͡プ ¬∠ べ∠ジレあ ャや ∇やヲ⊥ャゴ͡ わ∠ ∇ハゅ∠プぴ
(. ..t herefore, keep away from women during menses.) meaning, avoid t he sexual organ. The
Prophet said:
«ゥゅ∠ムレあ ャや ゅzャま͡ ¬∃ ∇ヶセ
∠ zモミ⊥ やヲ⊥バレ∠ ∇タや»
(Do anyt hing you wish except having sexual int ercourse.)
This is why most of t he scholars said t hat it is allowed t o fondle t he wife, except for having
sexual int ercourse (when she is having her menses). Abu Dawud report ed t hat ` Ikrimah relat ed
t o one of t he Prophet 's wives t hat she said t hat whenever t he Prophet want ed t o fondle (one of
his wives) during her menses, he would cover her sexual organ wit h somet hing.
Abu Ja` far bin Jarir relat ed t hat Masruq went t o ` A'ishah and greet ed her, and ` A'ishah greet ed
him in ret urn. Masruq said, "I wish t o ask you about a mat t er, but I am shy.'' She replied, "I am
your mot her and you are my son.'' He said, "What can t he man enj oy of his wife when she is
having her menses'' She said, "Everyt hing except her sexual organ.'' This is also t he opinion of
Ibn ` Abbas, Muj ahid, Al-Hasan and ` Ikrimah.
One is allowed t o sleep next t o his wife and t o eat wit h her (when she is having her menses).
` A'ishah said, "Allah's Messenger used t o ask me t o wash his hair while I was having t he menses.
He would lay on my lap and read t he Qur'an while I was having t he period.'' It is also report ed in
t he Sahih t hat ` A'ishah said, "While having t he menses, I used t o eat from a piece of meat and
give it t o t he Prophet who would eat from t he same place I at e from. I used t o have sips of a
drink and would t hen give t he cup t o t he Prophet who would place his mout h where I placed
my mout h.''
It is also report ed in t he Two Sahihs t hat Maymunah bint Al-Harit h Al-Hilaliyah said, "Whenever
t he Prophet want ed t o fondle any of his wives during t he periods (menses), he used t o ask her
t o wear an Izar (a sheet covering t he lower-half of t he body).'' These are t he wordings
collect ed by Al-Bukhari. Similar was report ed from ` A'ishah. In addit ion, Imam Ahmad, Abu
Dawud, At -Tirmidhi and Ibn Maj ah report ed t hat ` Abdullah bin Sa` d Al-Ansari asked Allah's
Messenger , "What am I allowed of my wife while she is having her menses'' He said, "What is
above t he Izar (a sheet covering t he lower-half of t he body).'' Hence, Allah's st at ement : h
びラ
∠ ∇ゲヰ⊥ ∇トΑ∠ ヴzわェ
∠ リ
z ワ⊥ ヲ⊥よゲ∠ ∇ボゎ∠ Ι
∠ ヱ∠ ぴ
(...and go not in unt o t hem t ill t hey are purified.) explains His st at ement :
びヂ
͡ Β͡エヨ∠ ∇ャや ヶ͡プ ¬∠ べ∠ジレあ ャや ∇やヲ⊥ャゴ͡ わ∠ ∇ハゅ∠プぴ
(...t herefore, keep away from women during menses.)
Allah prohibit ed having sexual int ercourse wit h t he wife during menst ruat ion, indicat ing t hat
sexual int ercourse is allowed ot herwise.
Allah's st at ement :
びヮ⊥ zヤャや ユ⊥ ミ⊥ ゲ∠ ョ∠ ぺ∠ ゑ
⊥ ∇Βェ
∠ ∇リョ͡ リ
z ワ⊥ ヲ⊥ゎ∇ほプ∠ ラ
∠ ∇ゲヰz ト
∠ ゎ∠ や∠クみ͡プ∠ ぴ
(And when t hey have purified t hemselves, t hen go in unt o t hem as Allah has ordained for you.)
indicat es t hat men should have sexual int ercourse wit h t heir wives aft er t hey t ake a bat h. The
scholars agree t hat t he woman is obliged t o t ake a bat h, or t o perform Tayammum wit h sand,
if she is unable t o use wat er, before she is allowed t o have sexual int ercourse wit h her
husband, aft er t he mont hly period ends. Ibn ` Abbas said:
びラ
∠ ∇ゲヰ⊥ ∇トΑ∠ ヴzわェ
∠ぴ
"(t ill t hey are purified) means from blood, and,
びラ
∠ ∇ゲヰz ト
∠ ゎ∠ や∠クみ͡プ∠ ぴ
(And when t hey have purified t hemselves) means wit h wat er.'' This is also t he Tafsir of Muj ahid,
` Ikrimah, Al-Hasan, Muqat il bin Hayyan and Al-Layt h bin Sa` d and ot hers.
びヮ⊥ zヤャや ユ⊥ ミ⊥ ゲ∠ ョ∠ ぺ∠ ゑ
⊥ ∇Βェ
∠ ∇リョ͡ ぴ
(...as Allah has ordained for you.) t his refers t o Al-Farj (t he vagina), as Ibn ` Abbas, Muj ahid
and ot her scholars have st at ed. Therefore, anal sex is prohibit ed, as we will furt her emphasize
aft erwards, Allah willing. Abu Razin, ` Ikrimah and Ad-Dahhak and ot hers said t hat :
びヮ⊥ zヤャや ユ⊥ ミ⊥ ゲ∠ ョ∠ ぺ∠ ゑ
⊥ ∇Βェ
∠ ∇リョ͡ リ
z ワ⊥ ヲ⊥ゎ∇ほプ∠ ぴ
(...t hen go in unt o t hem as Allah has ordained for you.) means when t hey are pure, and not
during t he menses. Allah said aft erwards:
びリ
∠ Β͡よヲ∠ わz ャや ぁょエ
͡ Α⊥ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Truly, Allah loves t hose who t urn unt o Him in repent ance) from t he sin even if it was
repeat ed,
びリ
∠ Α͡ゲヰあ ト
∠ わ∠ ヨ⊥ ∇ャや ょ
ぁ エ
͡ Α⊥ ヱ∠ ぴ
(and loves t hose who purify t hemselves.) meaning, t hose who purify t hemselves from t he
impurit y and t he filt h t hat include having sexual int ercourse wit h t he wife during t he menses
and anal sex.
Ibn ` Abbas comment ed, "Meaning t he place of pregnancy.'' Allah t hen said:
び∇ユわ⊥ ∇ゃセ
͡ ヴzルぺ∠ ∇ユム⊥ を∠ ∇ゲェ
∠ ∇やヲ⊥ゎ∇ほプ∠ ぴ
(...so go t o your t ilt h, when or how you will,) meaning, wherever you wish from t he front or
from behind, as long as sex t akes place in one valve (t he female sexual organ), as t he aut hent ic
Hadit hs have indicat ed.
For inst ance, Al-Bukhari recorded t hat Ibn Al-Munkadir said t hat he heard Jabir say t hat t he
Jews used t o claim t hat if one has sex wit h his wife from behind (in t he vagina) t he offspring
would become cross-eyed. Then, t his Ayah was revealed:
び∇ユわ⊥ ∇ゃセ
͡ ヴzルぺ∠ ∇ユム⊥ を∠ ∇ゲェ
∠ ∇やヲ⊥ゎ∇ほプ∠ ∇ユム⊥ ャz ∀ゐ∇ゲ∠ェ ∇ユミ⊥ ぼ⊥ べ∠ジル͡ ぴ
(Your wives are a t ilt h for you, so go t o your t ilt h, when or how you will,)
Ibn Abu Hat im said t hat Muhammad bin Al-Munkadir narrat ed t hat Jabir bin ` Abdullah t old him
t hat t he Jews claimed t o t he Muslims t hat if one has sex wit h t heir wife from behind (in t he
vagina) t heir offspring will become cross-eyed. Allah revealed aft erwards:
び∇ユわ⊥ ∇ゃセ
͡ ヴzルぺ∠ ∇ユム⊥ を∠ ∇ゲェ
∠ ∇やヲ⊥ゎ∇ほプ∠ ∇ユム⊥ ャz ∀ゐ∇ゲ∠ェ ∇ユミ⊥ ぼ⊥ べ∠ジル͡ ぴ
(Your wives are a t ilt h for you, so go t o your t ilt h, when or how you will,)
Ibn Jurayj (one of t he report ers of t he Hadit h) said t hat Allah's Messenger said:
«ァ∇ゲヘ∠ ∇ャや ヶ͡プ マ
∠ ャ͡ク ラゅ∠ミ や∠クま͡ り⇔ ゲ∠ よ͡ ∇ギョ⊥ ヱ る⇔ ヤ∠ら͡ ∇ボョ⊥ »
(From t he front or from behind, as long as t hat occurs in t he Farj (vagina).)
Imam Ahmad recorded t hat ` Abdullah bin Sabit said: I went t o Hafsah bint ` Abdur-Rahman bin
Abu Bakr and said, "I wish t o ask you about somet hing, but I am shy.'' She said, "Do not be shy,
O my nephew.'' He said, "About having sex from behind wit h women.'' She said, "Umm Salamah
t old me t hat t he Ansar used t o refrain from having sex from behind (in t he vagina). The Jews
claimed t hat t hose who have sex wit h t heir women from behind would have offspring wit h
crossed-eyes. When t he Muhaj irun came t o Al-Madinah, t hey married Ansar women and had sex
wit h t hem from behind. One of t hese women would not obey her husband and said, ` You will
not do t hat unt il I go t o Allah's Messenger (and ask him about t his mat t er). ' She went t o Umm
Salamah and t old her t he st ory. Umm Salamah said, ` Wait unt il Allah's Messenger comes.' When
Allah's Messenger came, t he Ansari woman was shy t o ask him about t his mat t er, so she left .
Umm Salamah t old Allah's Messenger t he st ory and he said:
び∇ユわ⊥ ∇ゃセ
͡ ヴzルぺ∠ ∇ユム⊥ を∠ ∇ゲェ
∠ ∇やヲ⊥ゎ∇ほプ∠ ∇ユム⊥ ャz ∀ゐ∇ゲ∠ェ ∇ユミ⊥ ぼ⊥ べ∠ジル͡ ぴ
(Your wives are a t ilt h for you, so go t o your t ilt h, when or how you will.) He added:
«や⇔ギェ
͡ や∠ヱ ゅ⇔ョゅ∠ヨタ
͡ »
(Only in one valve (t he vagina).)''
This Hadit h was also collect ed by At -Tirmidhi who said, "Hasan.''
An-Nasa'i report ed t hat Ka` b bin ` Alqamah said t hat Abu An-Nadr said t hat he asked Nafi` ,
"The people are repeat ing t he st at ement t hat you relat e from Ibn ` Umar t hat he allowed sex
wit h women in t heir rear (anus).'' He said, "They have said a lie about me. But let me t ell you
what really happened. Ibn ` Umar was once recit ing t he Qur'an while I was wit h him and he
reached t he Ayah:
び∇ユわ⊥ ∇ゃセ
͡ ヴzルぺ∠ ∇ユム⊥ を∠ ∇ゲェ
∠ ∇やヲ⊥ゎ∇ほプ∠ ∇ユム⊥ ャz ∀ゐ∇ゲ∠ェ ∇ユミ⊥ ぼ⊥ べ∠ジル͡ ぴ
(Your wives are a t ilt h for you, so go t o your t ilt h, when or how you will,) He t hen said, ` O
Nafi` ! Do you know t he st ory behind t his Ayah' I said, ` No.' He said, ` We, t he people of
Quraysh, used t o have sexual int ercourse wit h our wives from t he back (in t he vagina). When
we migrat ed t o Al-Madinah and married some Ansari women, we want ed t o do t he same wit h
t hem. They disliked it and made a big issue out of it . The Ansari women had followed t he
pract ice of t he Jews who have sex wit h t heir women while t hey lay on t heir sides. Then, Allah
revealed:
び∇ユわ⊥ ∇ゃセ
͡ ヴzルぺ∠ ∇ユム⊥ を∠ ∇ゲェ
∠ ∇やヲ⊥ゎ∇ほプ∠ ∇ユム⊥ ャz ∀ゐ∇ゲ∠ェ ∇ユミ⊥ ぼ⊥ べ∠ジル͡ ぴ
(Your wives are a t ilt h for you, so go t o your t ilt h, when or how you will,)''
Imam Ahmad report ed t hat Khuzaymah bin Thabit Al-Khat ami narrat ed t hat Allah's Messenger
said:
Abu ` Isa At -Tirmidhi and An-Nasa'i report ed t hat Ibn ` Abbas narrat ed t hat Allah's Messenger
said:
In addit ion, Imam Ahmad report ed t hat ` Ali bin Talaq said, "Allah's Messenger forbade anal sex
wit h women, for Allah does not shy away from t rut h.'' Abu ` Isa At -Tirmidhi also report ed t his
Hadit h and said, "Hasan''.
Abu Muhammad ` Abdullah bin ` Abdur-Rahman Darimi report ed in his Musnad t hat Sa` id bin
Yasar Abu Hubab said: I said t o Ibn ` Umar, "What do you say about having sex wit h women in
t he rear'' He said, "What does it mean'' I said, "Anal sex.'' He said, "Does a Muslim do t hat '' This
Hadit h has an aut hent ic chain of narrat ors and is an explicit rej ect ion of anal sex from Ibn
` Umar.
Abu Bakr bin Ziyad Naysaburi report ed t hat Isma` il bin Ruh said t hat he asked Malik bin Anas,
"What do you say about having sex wit h women in t he anus'' He said, "You are not an Arab Does
sex occur but in t he place of pregnancy Do it only in t he Farj (vagina).'' I said, "O Abu
` Abdullah! They say t hat you allow t hat pract ice.'' He said, "They ut t er a lie about me, t hey lie
about me.'' This is Malik's firm st ance on t his subj ect . It is also t he view of Sa` id bin Musayyib,
Abu Salamah, ` Ikrimah, Tawus, ` At a , Sa` id bin Jubayr, ` Urwah bin Az-Zubayr, Muj ahid bin
Jabr, Al-Hasan and ot her scholars of t he Salaf (t he Companions and t he following t wo
generat ions aft er t hem). They all, along wit h t he maj orit y of t he scholars, harshly rebuked t he
pract ice of anal sex and many of t hem called t his pract ice a Kufr.
Allah said:
び∇ユム⊥ ジ
͡ ヘ⊥ ル6Ι ∇やヲ⊥ョギあ ∠ホ∠ヱぴ
(. ..and send for your own selves beforehand.) meaning, by performing t he act s of worship
while refraining from what ever Allah has prohibit ed for you. This is why Allah said aft erwards:
meaning, He will hold you account able for all of your deeds,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ゲ͡ ゼ
あ よ∠ ヱ∠ ぴ
(...and give good t idings t o t he believers (O Muhammad ).) meaning, t hose who obey what
Allah has commanded and refrain from what He has prohibit ed. Ibn Jarir report ed t hat ` At a'
said, or relat ed it t o Ibn ` Abbas,
び∇ユム⊥ ジ
͡ ヘ⊥ ル6Ι ∇やヲ⊥ョギあ ∠ホ∠ヱぴ
(...and send for your own selves beforehand.) means, ment ion Allah's Name, by saying,
` Bismillah', before having sexual int ercourse.'' Al-Bukhari also report ed t hat Ibn ` Abbas
narrat ed t hat Allah's Messenger said:
ユ͡ ∇シゅ͡よ :メ
∠ ゅ∠ホ ヮ⊥ ヤ∠∇ワぺ∠ ヶ
∠ ゎ͡ ∇ほΑ∠ ∇ラぺ∠ キ∠ や∠ケぺ∠ や∠クま͡ ∇ユミ⊥ ギ∠ ェ
∠ ぺ∠ ラ
z ぺ∠ ∇ヲャ∠»
ゅ∠ョ ラ∠ ゅ∠ト∇Βゼz ャや ょ ͡ レあ ィ
∠ ヱ∠ ラ ∠ ゅ∠ト∇Βゼ z ャや ゅ∠レ∇らレあ ィ
∠ ユz ヰ⊥ ヤzャや ∩͡ぶや
∇ユャ∠ ∩∠マャ͡ク ヶ͡プ ギ∀ ャ∠ヱ∠ ゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ∇ケギz ボ∠ Α⊥ ∇ラま͡ ヮ⊥ zルみ∠プ ∩ゅ∠レわ∠ ∇ホコ∠ ケ∠
«や⇔ギ∠よ∠ぺ ラ
⊥ ゅ∠ト∇Βゼ z ャや ロ⊥ zゲツ
⊥ Α∠
(If anyone of you on having sexual relat ions wit h his wife said: ` In t he Name of Allah. O Allah!
Prot ect us from Sat an and also prot ect what you best ow upon us (i.e., t he coming offspring)
from Sat an,' and if it is dest ined t hat t hey should have a child t hen, Sat an will never be able t o
harm him.)
Cont inuit y in a sinful vow is more sinful t han breaking it by expiat ion. Allah's Messenger said:
ギ∇レハ
͡ ヮ⊥ ャ∠ ユ⊥ を∠ へ ヮ͡ ヤ͡∇ワぺ∠ ヶ͡プ ヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ ア
z ヤ∠Α∠ ∇ラほ∠ャ∠ ぶ
͡ や∠ヱ»
ぶ
⊥ や チ∠ ゲ∠ わ∠ ∇プや ヶ͡わャzや ヮ⊥ ゎ∠ ケ∠ ゅzヘミ∠ ヶ ∠ト ͡ ∇バΑ⊥ ∇ラぺ∠ ∇リョ͡ ぶ ͡ や
«ヮ∇Βヤ∠ハ
∠
(By Allah! It is more sinful t o Allah t hat one of you implement s his vow regarding (severing t he
relat ions wit h) his relat ives t han (breaking his promise and) paying t he Kaffarah t hat Allah has
required in such cases.)
This is how Muslim report ed t his Hadit h and also Imam Ahmad.
` Ali bin Abu Talhah report ed t hat Ibn ` Abbas said t hat what Allah said:
び∇ユム⊥ レ͡ ⇒∠ヨ∇ΑΙ
6 る⇔ ッ
∠ ∇ゲハ
⊥ ヮ∠ ヤzャや ∇やヲ⊥ヤバ∠ ∇イゎ∠ Ι
∠ ヱ∠ ぴ
(And make not Allah's (Name) an excuse in your oat hs) means, "Do not vow t o refrain from
doing good works. (If you make such vow t hen) break it , pay t he Kaffarah and do t he good
work.'' This was also said by Masruq, Ash-Sha` bi, Ibrahim An-Nakha` i, Muj ahid, Tawus, Sa` id
bin Jubayr, ` At a', ` Ikrimah, Makhul, Az-Zuhri, Al-Hasan, Qat adah, Muqat il bin Hayyan, Ar-Rabi`
bin Anas, Ad-Dahhak, ` At a' Al-Khurasani and As-Suddi.
Suport ing t his view, which is t he maj orit y view, is what is report ed in t he Two Sahihs t hat Abu
Musa Al-Ash` ari narrat ed t hat Allah's Messenger said: .
リ
∃ Β͡ヨΑ∠ ヴヤ∠ハ ブ ⊥ ヤ͡∇ェぺ∠ ゅ∠ャ ∩⊥ぶや ¬∠ ゅ∠セ ∇ラま͡ ぶ ͡ や∠ヱ ヶあルま͡»
∀ゲ∇Β∠カ ヲ∠ ワ⊥ ヵ͡グャzや ろ
⊥ ∇Βゎ∠ ぺ∠ ゅzャま͡ ゅ∠ヰ∇レョ͡ や⇔ゲ∇Βカ
∠ ゅ∠ワゲ∠ ∇Βビ
∠ ン∠ケほ∠プ∠
«ゅ∠ヰわ⊥ ∇ヤヤzエ
∠ ゎ∠ ヱ∠
(By Allah! Allah willing, I will not vow t o do a t hing and t hen see a bet t er act , but I would do
what is bet t er and break my vow.) Muslim report ed t hat Abu Hurayrah said t hat Allah's
Messenger said:
ゅ∠ヰ∇レョ͡ や⇔ゲ∇Βカ
∠ ゅ∠ワゲ∠ ∇Βビ
∠ ン∠ぺゲ∠ プ∠ リ∃ Β͡ヨΑ∠ ヴヤ∠ハ ブ ∠ ヤ∠ェ
∠ ∇リョ∠ »
«ゲ∇Βカ
∠ ヲ∠ ワ⊥ ヵ͡グャzや モ
͡ バ∠ ∇ヘΒ∠ ∇ャヱ∠ ∩͡ヮレ͡ Β͡ヨΑ∠ ∇リハ
∠ ∇ゲヘあ ム∠ Β⊥ ∇ヤプ∠
(Whoever makes a vow and t hen finds what is bet t er t han his vow (should break his vow,) pay
t he Kaffarah and perform t he bet t er deed.)
This Ayah means, ` Allah does not punish or hold you account able for t he Laghw (unint ent ional)
vows t hat you make.' The Laghw vows are unint ent ional and are j ust like t he habit ual
st at ement s t hat t he t ongue repeat s, wit hout really int ending t hem. For inst ance, it is report ed
in t he Two Sahihs t hat Abu Hurayrah narrat ed t hat Allah's Messenger said:
The Messenger said t his st at ement t o some new Muslims whose t ongues were, before Islam,
used t o vowing by t heir idol Al-Lat . Therefore, t he Prophet ordered t hem t o int ent ionally recit e
t he slogan of Ikhlas, j ust as t hey ment ioned t hese words by mist ake, so t hat it (t he word of
Ikhlas) may eradicat e t he word (of Shirk). This is why Allah said:
び∇ユム⊥ よ⊥ ヲ⊥ヤホ⊥ ∇ろら∠ ジ
∠ ミ∠ ゅ∠ヨよ͡ ユ⊥ミグ⊥ カ
͡ や∠ぽΑ⊥ リ͡ム⇒∠ャヱ∠ ぴ
(...but He will call you t o account for t hat which your heart s have earned.) and in anot her
Ayah:
びリ
∠ ⇒∠ヨ∇ΑΙ
x や ユ⊥ ぁゎギzボハ
∠ ゅ∠ヨよ͡ ぴ
(...for your deliberat e oat hs) (5:89)
Abu Dawud report ed under Chapt er: ` The Laghw Vows' t hat ` At a' said t hat ` A'ishah said t hat
Allah's Messenger said:
Ibn Abu Hat im report ed t hat Ibn ` Abbas said, "The Laghw vow includes vowing while angry.''
He also report ed t hat Ibn ` Abbas said, "The Laghw vow includes vowing t o prohibit what Allah
has allowed, and t his t ype does not require a Kaffarah (expiat ion).'' Similar was said by Sa` id
bin Jubayr.
In addit ion, Abu Dawud relat ed under Chapt er: ` Vowing while Angry' t hat Sa` id bin Musayyib
said t hat t wo Ansari brot hers bot h received inherit ance and one of t hem asked t hat t he
inherit ance be divided. His brot her said, "If you ask me about dividing t he inherit ance again,
t hen all of what I have will be spent on t he Ka` bah's door.'' ` Umar said t o him, "The Ka` bah
does not need your money. So break your vow, pay t he Kaffarah and come t o t erms wit h your
brot her. I heard Allah's Messenger saying:
ゴz ハ
∠ ゆ
あ ゲz ャや る͡ Β∠ ダ
͡ ∇バョ∠ ヶ͡プ ケ∠ ∇グル∠ ゅ∠ャヱ∠ マ ∠ ∇Βヤ∠ハ
∠ リ
∠ Β͡ヨΑ∠ ゅ∠ャ»
«マ͡ヤ∇ヨゎ∠ ゅ∠ャ ゅ∠ヨΒ͡プヱ∠ ∩͡ユェ
͡ ゲz ャや る͡ バ∠ Β͡トホ∠ ヶ͡プヱ∠ ∩zモィ∠ ヱ∠
(Do not make a vow against yourself, nor t o disobey t he Lord, cut t he relat ions of t he womb or
dispose of what you do not own.)''
Allah said:
び∇ユム⊥ よ⊥ ヲ⊥ヤホ⊥ ∇ろら∠ ジ
∠ ミ∠ ゅ∠ヨよ͡ ユ⊥ミグ⊥ カ
͡ や∠ぽΑ⊥ リ͡ム⇒∠ャヱ∠ ぴ
(. ..but He will call you t o account for t hat which your heart s have earned,)
Ibn ` Abbas, Muj ahid and several ot hers said t hat t his Ayah means swearing about a mat t er
while knowing t hat he is lying. Muj ahid and ot hers said t his Ayah is similar t o what Allah said:
びリ
∠ ⇒∠ヨ∇ΑΙ
x や ユ⊥ ぁゎギzボハ
∠ ゅ∠ヨよ͡ ユ⊥ミグ⊥ カ
͡ や∠ぽΑ⊥ リ͡ム⇒∠ャヱ∠ ぴ
(...but He will punish you for your deliberat e oat hs.) (5:89) Allah said (2:225 above):
ゲ∃ ヰ⊥ ∇セぺ∠ る͡ バ∠ よ∠ ∇ケぺ∠ ゾ
⊥ よぁ ゲ∠ ゎ∠ ∇ユヰ͡ も͡ べ∠ジルあ リ͡ョ ラ ∠ ヲ⊥ャ∇ぽΑ⊥ リ ∠ Α͡グヤzャあぴ
∇やヲ⊥ョゴ∠ ハ∠ ∇ラま͡ヱ∠ - ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ z み͡プ∠ やヱ⊥¬べ∠プ ラ͡みプ∠
び ∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ ∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ペ
∠ ⇒∠ヤト
z ャや
(226. Those who t ake an oat h not t o have sexual relat ion wit h t heir wives must wait for four
mont hs, t hen if t hey ret urn, verily, Allah is Of t -Forgiving, Most Merciful.) (227. And if t hey
decide upon divorce, t hen Allah is All-Hearer, All-Knower.)
«ラヱ⊥ゲ∇ゼハ
͡ ヱ∠ ∀ノ∇ジ͡ゎ ゲ⊥ ∇ヰzゼャや»
(The (lunar) mont h is t went y-nine days.)
Similar was narrat ed by ` Umar bin Al-Khat t ab and report ed in t he Two Sahihs. If t he period of
Ila' is for more t han four mont hs, t he wife is allowed in t his case t o ask her husband, upon t he
end of t he four mont hs, t o end t he Ila' and have sexual relat ions wit h her. Ot herwise, he should
divorce her, by being forced t o do so by t he aut horit ies if necessary, so t hat t he wife is not
harmed. Allah said:
びやヱ⊥¬べ∠プ ラ͡みプ∠ ぴ
(...t hen if t hey ret urn,) meaning, t o a normal relat ionship, having sexual int ercourse wit h t he
wife. This is t he Tafsir of Ibn ` Abbas, Masruq, Ash-Sha` bi, Sa` id bin Jubayr and Ibn Jarir.
Allah said:
び∠ペ⇒∠ヤト
z ャや ∇やヲ⊥ョゴ∠ ハ
∠ ∇ラま͡ヱ∠ ぴ
(And if t hey decide upon divorce,) indicat ing t hat divorce does not occur by merely passing t he
four mont h mark (during t he Ila'). Malik report ed from Nafi` t hat ` Abdullah bin ` Umar said, "If
t he man swears t o Ila' from his wife, t hen divorce does not occur aut omat ically even aft er t he
four mont hs have passed. When he st ops at t he four mont hs mark, he should eit her divorce or
ret urn.'' Al-Bukhari also report ed t his Hadit h. Ibn Jarir report ed t hat Suhayl bin Abu Salih said
t hat his fat her said, "I asked t welve Companions about t he man who does Ila' wit h his wife.
They all st at ed t hat he does not have t o do anyt hing unt il t he four mont hs have passed and
t hen has t o eit her ret ain or divorce her.'' Ad-Daraqut ni also report ed t his from Suhayl.
It is also report ed from ` Umar, ` Ut hman, ` Ali, Abu Ad-Darda', ` A'ishah, Ibn ` Umar and Ibn
` Abbas. This is also t he opinion of Sa` id bin Musayyib, ` Umar bin ` Abdul-` Aziz, Muj ahid,
Tawus, Muhammad bin Ka` b and Al-Qasim.
Ι∠ ヱ∠ ¬∃ ヱ⊥ゲホ⊥ る∠ ん∠ ⇒∠ヤを∠ リ z ヰ͡ ジ
͡ ヘ⊥ ∇ルほ∠よ͡ リ
∠ ∇ダよz ゲ∠ わ∠ Α∠ ろ ⊥ ⇒∠ボヤzト ∠ ヨ⊥ ∇ャや∠ヱぴ
リz ヰ͡ ョ͡ ゅ∠ェ∇ケぺ∠ ヴ͡プ ヮ⊥ ヤzャや ペ ∠ ヤ∠カ∠ ゅ∠ョ リ ∠ ∇ヨわ⊥ ∇ムΑ∠ ラ∠ぺ zリヰ⊥ ャ∠ モ ぁエ ͡ Α∠
ペぁェ ∠ ぺ∠ zリヰ⊥ わ⊥ ャ∠ヲ⊥バよ⊥ ヱ∠ ゲ͡ カ
͡Ι x や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ zリョ͡ ∇ぽΑ⊥ zリミ⊥ ラ͡ま
モ⊥ ∇んョ͡ リ z ヰ⊥ ャ∠ヱ∠ ゅ⇔エ⇒∠ヤ∇タま͡ ∇やヱ⊥キや∠ケぺ∠ ∇ラま͡ マ ∠ ャ͡ク∠ ヶ͡プ リ z ワ͡ キあ ゲ∠ よ͡
る∀ ィ
∠ ケ∠ キ∠ リ z ヰ͡ ∇Βヤ∠ハ
∠ メ ͡ ゅ∠ィゲあ ヤ͡ャヱ∠ フ ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リ z ヰ͡ ∇Βヤ∠ハ
∠ ン͡グャzや
び ∀ユΒ⊥ムェ ∠ ∀ゴΑ͡ゴ∠ハ ヮ⊥ ヤzャや∠ヱ
(228. And divorced women shall wait (as regards t heir marriage) for t hree menst rual periods,
and it is not lawful for t hem t o conceal what Allah has creat ed in t heir wombs, if t hey believe
in Allah and t he Last Day. And t heir husbands have t he bet t er right t o t ake t hem back in t hat
period, if t hey wish for reconciliat ion. And t hey (women) have right s (over t heir husbands as
regards living expenses) similar (t o t hose of t heir husbands) over t hem (as regards obedience
and respect ) t o what is reasonable, but men have a degree (of responsibilit y) over t hem. And
Allah is All-Might y, All-Wise.)
«マ͡もや∠ゲ∇ホぺ∠ ュ∠ ゅzΑぺ∠ り∠ Κ
∠ダz ャや ヶ͡ハキ∠ »
(Do not pray during your Aqra' (pl. for Quru', t he menst ruat ion period).)
If t his Hadit h was aut hent ic, it would have been a clear proof t hat t he Quru' is t he
menst ruat ion period. However, one of t he narrat ors of t his Hadit h, Al-Mundhir, is an unknown
person (in Hadit h t erminology), as Abu Hat im has st at ed, alt hough Ibn Hibban has ment ioned
Al-Mundhir in his book At h-Thiqat .
ヴ͡プ ヮ⊥ ヤzャや ペ
∠ ヤ∠カ
∠ ゅ∠ョ リ
∠ ∇ヨわ⊥ ∇ムΑ∠ ラ∠ぺ zリヰ⊥ ャ∠ モ
ぁエ͡ Α∠ Ι ∠ ヱ∠ ぴ
びリ
z ヰ͡ ョ͡ ゅ∠ェ∇ケぺ∠
(...and it is not lawful for t hem t o conceal what Allah has creat ed in t heir wombs,) meaning, of
pregnancy or menst ruat ion periods. This is t he Tafsir of Ibn ` Abbas, Ibn ` Umar, Muj ahid, Ash-
Sha` bi, Al-Hakam bin ` Ut aybah, Ar-Rabi` bin Anas, Ad-Dahhak and ot hers.
びゲ͡ カ
͡Ι
x や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ zリョ͡ ∇ぽΑ⊥ zリミ⊥ ラ͡まぴ
(...if t hey believe in Allah and t he Last Day.)
This Ayah warns women against hiding t he t rut h (if t hey were pregnant or on t heir menses),
indicat ing t hat t hey are t he aut horit y in such mat t ers as t hey alone know such fact s about
t hemselves. Since verifying such mat t ers is difficult , Allah left t his decision wit h t hem. Yet ,
women were warned not t o hide t he t rut h in case t hey wish t o end t he ` Iddah sooner, or lat er,
according t o t heir desires. Women were t hus commanded t o say t he t rut h (if t hey were
pregnant or on t heir menses), no more and no less.
The Husband has the Right to take back his Divorced Wife during
the ` Iddah (Waiting Period)
Allah said:
∇やヱ⊥キや∠ケぺ∠ ∇ラま͡ マ
∠ ャ͡ク∠ ヶ͡プ リ
z ワ͡ キあ ゲ∠ よ͡ ペ
ぁェ∠ ぺ∠ zリヰ⊥ わ⊥ ャ∠ヲ⊥バよ⊥ ヱ∠ ぴ
びゅ⇔エ⇒∠ヤ∇タま͡
(And t heir husbands have t he bet t er right t o t ake t hem back in t hat period, if t hey wish for
reconciliat ion.)
Hence, t he husband who divorces his wife can t ake her back, providing she is st ill in her ` Iddah
(t ime spent before a divorced woman or a widow can remarry) and t hat his aim, by t aking her
back, is right eous and for t he purpose of bringing t hings back t o normal. However, t his ruling
applies where t he husband is eligible t o t ake his divorced wife back. We should ment ion t hat
(when t his Ayah 2:228 was revealed), t he ruling t hat made t he divorce t hrice and specified
when t he husband is ineligible t o t ake his divorced wife back, had not been revealed yet .
Previously, t he man used t o divorce his wife and t hen t ake her back even if he had divorced
her a hundred separat e t imes. Thereaft er, Allah revealed t he following Ayah (2:229) t hat made
t he divorce only t hrice. So t here was now a reversible divorce and an irreversible final divorce.
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リ
z ヰ͡ ∇Βヤ∠ハ
∠ ン͡グャzや モ
⊥ ∇んョ͡ リ
z ヰ⊥ ャ∠ヱ∠ ぴ
(And t hey (women) have right s (over t heir husbands as regards living expenses) similar (t o
t hose of t heir husbands) over t hem (as regards obedience and respect ) t o what is reasonable,)
This Ayah indicat es t hat t he wife has cert ain right s on her husband, j ust as he has cert ain right s
on her, and each is obliged t o give t he ot her spouse his due right s. Muslim report ed t hat Jabir
said t hat Allah's Messenger said:
る͡ ル∠ ゅ∠ョほ∠よ͡ リ
z ワ⊥ ヲ⊥ヨゎ⊥ ∇グカ
∠ ぺ∠ ∇ユム⊥ ルz み͡プ∠ ∩͡¬ゅ∠ジレあ ャや ヶ͡プ ぶ ∠ や やヲ⊥ボゎz ゅ∠プ»
リz ヰ͡ ∇Βヤ∠ハ∠ ∇ユム⊥ ャ∠ヱ∠ ∩͡ぶや る͡ ヨ∠ ヤ͡ム∠ よ͡ zリヰ⊥ ィ ∠ ヱ⊥ゲプ⊥ ∇ユわ⊥ ∇ヤヤ∠∇エわ∠ ∇シや∠ヱ ∩͡ぶや
リ∠ ∇ヤバ∠ プ∠ ∇ラみ͡プ∠ ∩⊥ヮ∠ルヲ⊥ワ∠ゲ∇ム∠ゎ や⇔ギェ ∠ ぺ∠ ∇ユム⊥ セ
∠ ゲ⊥ プ⊥ リ ∠ ∇ゃデ
͡ ヲ⊥Α ゅャ∠ ∇ラぺ∠
リz ヰ⊥ ャ∠ヱ∠ ∩∃ゥゲあ ら∠ ョ⊥ ゲ∠ ∇Βビ ∠ ゅ⇔よ∇ゲッ ∠ リ z ワ⊥ ヲ⊥よゲ͡ ∇ッゅ∠プ マ ∠ ャ͡ク∠
«フヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リ z ヰ⊥ ゎ⊥ ヲ∠ ∇ジミ͡ ヱ∠ zリヰ⊥ ホ⊥ ∇コケ͡
a(Fear Allah regarding your women, for you have t aken t hem by Allah's covenant and were
allowed t o enj oy wit h t hem sexually by Allah's Words. You have t he right on t hem t hat t hey do
not allow anyone you dislike t o sit on your mat . If t hey do t hat , t hen discipline t hem lenient ly.
They have t he right t o be spent on and t o be bought clot hes in what is reasonable.)
Bahz bin Hakim said t hat Mu` awiyah bin Haydah Al-Qushayri relat ed t hat his grandfat her said,
"O Messenger of Allah! What is t he right t he wife of one of us has'' The Prophet said:
∩∠ろ∇Βジ
∠ わ∠ ∇ミや や∠クま͡ ゅ∠ワ∠ヲジ
⊥ ∇ム∠ゎヱ ∩∠ろ∇ヨバ͡ デ ∠ や∠クま͡ ゅ∠ヰ∠ヨ͡バ∇トゎ⊥ ∇ラぺ∠»
ヶ͡プ ゅzャま͡ ∇ゲイ⊥ ∇ヰゎ∠ ゅ∠ャヱ∠ ∩∇ウらあ ボ∠ ゎ⊥ ゅ∠ャヱ∠ ∩∠ヮ∇ィヲ∠ ∇ャや ゆ
͡ ゲ͡ ∇ツゎ∠ ゅ∠ャヱ∠
«ろ∇Βら∠ ∇ャや
(To feed her when you eat , buy her clot hes when you buy for yourself and t o refrain from
st riking her on t he face, cursing her or st aying away from her except in t he house.)
Waki` relat ed t hat Ibn ` Abbas said, "I like t o t ake care of my appearance for my wife j ust as I
like for her t o t ake care of her appearance for me. This is because Allah says:
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リ
z ヰ͡ ∇Βヤ∠ハ
∠ ン͡グャzや モ
⊥ ∇んョ͡ リ
z ヰ⊥ ャ∠ヱ∠ ぴ
(And t hey (women) have right s similar (t o t hose of t heir husbands) over t hem t o what is
reasonable.)'' This st at ement is report ed by Ibn Jarir and Ibn Abu Hat im.
びる∀ ィ
∠ ケ∠ キ∠ リ
z ヰ͡ ∇Βヤ∠ハ
∠ メ
͡ ゅ∠ィゲあ ヤ͡ャヱ∠ ぴ
(but men have a degree (of responsibilit y) over t hem.)
This Ayah indicat es t hat men are in a more advant ageous posit ion t han women physically as
well as in t heir mannerism, st at us, obedience (of women t o t hem), spending, t aking care of t he
affairs and in general, in t his life and in t he Hereaft er. Allah said (in anot her Ayah):
ヮ⊥ zヤャや モ
∠ツ z プ∠ ゅ∠ヨよ͡ ¬͡ べ∠ジレあ ャや ヴ∠ヤハ ∠ ラ
∠ ヲ⊥ョやzヲホ∠ メ⊥ ゅ∠ィゲあ ャやぴ
び∇ユヰ͡ ャ͡ヲ∠ ∇ョぺ∠ ∇リョ͡ ∇やヲ⊥ボヘ∠ ル∠ぺ べ∠ヨよ͡ ヱ∠ ヂ
∃ ∇バよ∠ ヴ∠ヤハ∠ ∇ユヰ⊥ ツ
∠ ∇バよ∠
(Men are t he prot ect ors and maint ainers of women, because Allah has made one of t hem t o
excel t he ot her, and because t hey spend (t o support t hem) from t heir means.) (4:34)
Allah's st at ement :
び∀ユΒ⊥ムェ
∠ ∀ゴΑ͡ゴ∠ハ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is All-Might y, All-Wise) means, He is Might y in His punishment of t hose who disobey
and defy His commands. He is Wise in what He commands, dest ines and legislat es.
∀ウΑ͡ゲ∇ジ∠ゎ ∇ヱぺ∠ フ
∃ ヱ⊥ゲ∇バヨ∠ よ͡ ∀ポゅ∠ジ∇ョみ͡プ∠ ラ
͡ ゅ∠ゎゲz ョ∠ ペ⊥ ⇒∠ヤト
z ャやぴ
びリ
∃ ⇒∠ジ∇ェみ͡よ͡
(The divorce is t wice, aft er t hat , eit her you ret ain her on reasonable t erms or release her wit h
kindness.)
In his Sunan, Abu Dawud report ed in Chapt er: "Taking t he Wife back aft er t he t hird (Divorce) is
an abrogat ed pract ice," t hat Ibn ` Abbas comment ed on t he Ayah:
Ι
∠ ヱ∠ ¬∃ ヱ⊥ゲホ⊥ る∠ ん∠ ⇒∠ヤを∠ リ
z ヰ͡ ジ
͡ ヘ⊥ ∇ルほ∠よ͡ リ
∠ ∇ダよz ゲ∠ わ∠ Α∠ ろ
⊥ ⇒∠ボヤzト
∠ ヨ⊥ ∇ャや∠ヱぴ
びリ
z ヰ͡ ョ͡ ゅ∠ェ∇ケぺ∠ ヴ͡プ ヮ⊥ zヤャや ペ
∠ ヤ∠カ ∠ ゅ∠ョ リ∠ ∇ヨわ⊥ ∇ムΑ∠ ラぺ∠ zリヰ⊥ ャ∠ モ
ぁエ ͡ Α∠
(And divorced women shall wait (as regards t heir marriage) for t hree menst rual periods, and it
is not lawful for t hem t o conceal what Allah has creat ed in t heir wombs,) (2:228) The man used
t o have t he right t o t ake back his wife even if he had divorced her t hrice. Allah abrogat ed t his
and said:
びラ
͡ ゅ∠ゎゲz ョ∠ ペ
⊥ ⇒∠ヤト
z ャやぴ
(The divorce is t wice.)
This Hadit h was also collect ed by An-Nasa'i. Ibn Abu Hat im report ed t hat ` Urwah said t hat a
man said t o his wife, "I will neit her divorce you nor t ake you back.'' She said, "How'' He said, "I
will divorce you and when your t erm of ` Iddah nears it s end, I will t ake you back.'' She went t o
Allah's Messenger and t old him what happened, and Allah revealed:
びラ
͡ ゅ∠ゎゲz ョ∠ ペ
⊥ ⇒∠ヤト
z ャやぴ
(The divorce is t wice.)
Ibn Jarir (At -Tabari) also report ed t his Hadit h in his Tafsir.
Allah said:
びリ
∃ ⇒∠ジ∇ェみ͡よ͡ ∀ウΑ͡ゲ∇ジゎ∠ ∇ヱぺ∠ フ
∃ ヱ⊥ゲ∇バヨ∠ よ͡ ∀ポゅ∠ジ∇ョみ͡プ∠ ぴ
(...aft er t hat , eit her you ret ain her on reasonable t erms or release her wit h kindness.)
meaning, ` If you divorce her once or t wice, you have t he choice t o t ake her back, as long as
she is st ill in her ` Iddah, int ending t o be kind t o her and t o mend differences. Ot herwise, await
t he end of her t erm of ` Iddah, when t he divorce becomes final, and let her go her own way in
peace, wit hout commit t ing any harm or inj ust ice against her.' ` Ali bin Abu Talhah report ed
t hat Ibn ` Abbas said, "When t he man divorces his wife t wice, let him fear Allah, regarding t he
t hird t ime. He should eit her keep her wit h him and t reat her wit h kindness, or let her go her
own way wit h kindness, wit hout infringing upon any of her right s.''
びゅ⇔ゃ∇Βセ
∠ リ
z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ べzヨョ͡ ∇やヱ⊥グカ
⊥ ∇ほゎ∠ ラ∠ぺ ∇ユム⊥ ャ∠ モ
ぁエ
͡ Α∠ Ι
∠ ヱ∠ ぴ
(And it is not lawful for you (men) t o t ake back (from your wives) any of (t he dowry) what you
gave t hem,) meaning, you are not allowed t o bot her or pressure your wives t o end t his
sit uat ion by giving you back t he Mahr and any gift s t hat you have given t hem (in ret urn for
divorce). Similarly, Allah said:
リ
z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ べ∠ョ ヂ
͡ ∇バら∠ よ͡ ∇やヲ⊥らワ∠ ∇グわ∠ ャ͡ リ z ワ⊥ ヲ⊥ヤツ
⊥ ∇バ∠ゎ Ι ∠ ヱ∠ ぴ
びる∃ レ∠ Βあ ら∠ ョぁ る∃ ゼ
∠ェ
͡ ゅ∠ヘよ͡ リ
∠ Β͡ゎ∇ほΑ∠ ラ∠ぺ Ι
z ま͡
(...and you should not t reat t hem wit h harshness, t hat you may t ake away part of what you
have given t hem, unless t hey commit open illegal sexual int ercourse.) (4:19)
However, if t he wife willingly gives back anyt hing wit h a good heart , t hen Allah said regarding
t his sit uat ion:
Ι
z ま͡ ゅ⇔ゃ∇Βセ
∠ リ z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ べzヨョ͡ ∇やヱ⊥グカ⊥ ∇ほゎ∠ ラ∠ぺ ∇ユム⊥ ャ∠ モ
ぁエ ͡ Α∠ Ι∠ ヱ∠ ぴ
ゅ∠ヨΒ͡ボΑ⊥ Ιz ぺ∠ ∇ユわ⊥ ∇ヘカ
͡ ∇ラみ͡プ∠ ヮ͡ ヤzャや キ∠ ヱ⊥ギェ ⊥ ゅ∠ヨΒ͡ボΑ⊥ Ι z ぺ∠ べ∠プゅ∠ガΑ∠ ラ∠ぺ
びヮ͡ よ͡ ∇れギ∠ わ∠ ∇プや ゅ∠ヨΒ͡プ ゅ∠ヨヰ͡ ∇Βヤ∠ハ
∠ ゥ∠ ゅ∠レィ
⊥ Κ ∠ プ∠ ヮ͡ ヤzャや キ∠ ヱ⊥ギェ⊥
(And it is not lawful for you (men) t o t ake back (from your wives) any of what you gave t hem,
except when bot h part ies fear t hat t hey would be unable t o keep t he limit s ordained by Allah
(e.g., t o deal wit h each ot her on a fair basis). Then if you fear t hat t hey would not be able t o
keep t he limit s ordained by Allah, t hen t here is no sin on eit her of t hem if she gives back.)
Somet imes, t he woman has no valid reason and she st ill asks for her marriage t o be ended. In
t his case, Ibn Jarir report ed t hat Thawban said t hat Allah's Messenger said:
ゅ∠ョ ゲ͡ ∇Βビ
∠ ヶ͡プ ゅ⇔ホゅ∠ヤデ
∠ ゅ∠ヰィ ∠ ∇ヱコ∠ ∇ろャ∠ほ∠シ ∠ り∃ ぺ∠ゲ∠ ∇ョや ゅ∠ヨΑぁ ぺ∠»
«る⇒zレイ∠ ∇ャや る⊥ エ
∠ も͡ や∠ケ ゅ∠ヰ∇Βヤ∠ハ
∠ ∀ュや∠ゲ∠エ∠プ ∩∃サ∇ほよ∠
(Any woman who asks her husband for divorce wit hout j ust ificat ion, t hen t he scent of Paradise
will be forbidden for her.)
Ibn Jarir said t hat t he Ayah (2:229) was revealed about Thabit bin Qays bin Shammas and his
wife Habibah bint ` Abdullah bin Ubayy bin Salul. In his Muwat t a', Imam Malik report ed t hat
Habibah bint Sahl Al-Ansariyah was married t o Thabit bin Qays bin Shammas and t hat Allah's
Messenger once went t o t he Faj r (Dawn) prayer and found Habibah bint Sahl by his door in t he
dark. Allah's Messenger said, "Who is t his'' She said, "I am Habibah bint Sahl, O Messenger of
Allah!'' He said, "What is t he mat t er'' She said, "I and Thabit bin Qays'', meaning, (she can no
longer be wit h) her husband. When her husband Thabit bin Qays came, Allah's Messenger said
t o him:
∇ラぺ∠ ぶ
⊥ や ¬∠ ゅ∠セ ゅ∠ョ ∇れゲ∠ ミ∠ ク∠ ∇ギホ∠ モ
∃ ∇ヰシ
∠ ろ
⊥ ∇レよ͡ る⊥ ら∠ Β͡らェ
∠ ロ͡ グ͡ ワ»
«ゲ⊥ミ∇グゎ∠
(This is Habibah bint Sahl, she said what Allah has permit t ed her t o say.)
Habibah also said, "O Messenger of Allah! I st ill have everyt hing he gave me.'' Allah's Messenger
said:
«ゅ∠ヰ∇レョ͡ ∇グカ
⊥»
(Take it from her.) So, he t ook it from her and she remained in her family's house.''
Al-Bukhari report ed t hat Ibn ` Abbas said t hat t he wife of Thabit bin Qays bin Shammas came t o
t he Prophet and said, "O Messenger of Allah! I do not crit icize his religion or mannerism. But I
hat e commit t ing Kufr in Islam (by ignoring his right s on her).'' Allah's Messenger said:
«ヮ∠わボ∠ Α͡ギェ
∠ ヮ͡ Β∠ヤハ
∠ リ
∠ Αあキゲ⊥ ゎ∠ ぺ∠»
(Will you give him back his garden)
«る∠ボΒ͡ヤ∇トゎ∠ ゅ∠ヰ∇ボヤあデ
∠ ヱ∠ る∠ ボ∠ Α͡ギエ
∠ ∇ャや モ
͡ ら∠ ∇ホや»
(Take back t he garden and divorce her once. )
This means t hat t he laws t hat Allah has legislat ed are His set limit s, so do not t ransgress t hem.
An aut hent ic Hadit h st at es:
«ユ⊥ミゲ͡ ヰ⊥ ∇ニぺ∠ リ
∠ ∇Βよ∠ ゅ∠ルぺ∠ヱ∠ ぶ
͡ やゆ
͡ ゅ∠わム͡ よ͡ ょ
⊥ バ∠ ∇ヤΑ⊥ ぺ∠»
(The Book of Allah is being made t he subj ect of j est while I am st ill amongst you)
A man t hen st ood up and said, "Should I kill t hat man, O Messenger of Allah''
ゅ⇔ィ∇ヱ∠コ ウ
∠ ム͡ ∇レゎ∠ ヴzわェ
∠ ギ⊥ ∇バよ∠ リ͡ョ ヮ⊥ ャ∠ モ
ぁエ
͡ ゎ∠ Κ
∠ プ∠ ゅ∠ヰ∠ボヤz∠デ ラ͡みプ∠ ぴ
びロ⊥ ゲ∠ ∇Βビ
∠
(And if he has divorced her (t he t hird t ime), t hen she is not lawful for him t hereaft er unt il she
has married anot her husband.)
This Ayah indicat es t hat if t he man divorces his wife for t he t hird t ime aft er he divorced her
t wice, t hen she will no longer be allowed for marriage t o him. Allah said:
びロ⊥ ゲ∠ ∇Βビ
∠ ゅ⇔ィ∇ヱ∠コ ウ
∠ ム͡ ∇レゎ∠ ヴzわェ
∠ぴ
(...unt il she has married anot her husband.) meaning, unt il she legally marries anot her man. For
inst ance, if she has sexual int ercourse wit h any man, even her mast er (if she was a servant ),
she would st ill be ineligible for marriage for her ex-husband (who divorced her t hrice), because
whomever she had sexual relat ions wit h was not her legal husband. If she marries a man
wit hout consummat ing t he marriage, she will not be eligible for her ex-husband. Muslim
report ed t hat ` A'ishah said t hat Allah's Messenger was asked about a woman who marries a man
who t hereaft er divorces her (t hrice). She t hen marries anot her man and he divorces her before
he has sexual relat ions wit h her, would she be allowed for her first husband Allah's Messenger
said:
«ゅ∠ヰわ∠ ヤ∠∇Βジ
∠ハ⊥ ベ
∠ ヱ⊥グΑ∠ ヴzわェ
∠ ∩ゅ∠ャ»
(No, unt il he enj oys her ` Usaylah (sexual relat ion).) Al-Bukhari also report ed t his Hadit h.
Imam Ahmad recorded t hat ` A'ishah said, "The wife of Rifa` ah Al-Qurazi came while I and Abu
Bakr were wit h t he Prophet and she said, ` I was Rifa` ah's wife, but he divorced me and it was
an irrevocable divorce. Then I married ` Abdur-Rahman bin Az-Zubayr, but his sexual organ is
minut e like a st ring.' She t hen t ook a small st ring of her garment (t o resemble how small his
sexual organ was). Khalid bin Sa` id bin Al-` As, who was next t o t he door and was not yet
allowed in, said, ` O Abu Bakr! Why do you not forbid t his (woman) from what she is revealing
frankly before t he Prophet ' The Prophet merely smiled. Then, Allah's Messenger asked her: c
ヴzわェ
∠ ∩ゅ∠ャ ∩∠るハ
∠ ゅ∠プケ͡ ヴャ͡ま ヶ͡バィ͡ ∇ゲゎ∠ ∇ラぺ∠ リ
∠ Α͡ギΑ͡ゲゎ⊥ マ ͡ ルz ほ∠ミ∠ »
«マ∠わヤ∠∇Βジ
∠ハ
⊥ ベ
∠ ヱ⊥グΑ∠ ヱ∠ ∩⊥ヮわ∠ ヤ∠∇Βジ
∠ハ⊥ ヶ͡ホヱ⊥グゎ∠
(Do you want t o remarry Rifa` ah You cannot unless you experience his ` Usaylah and he
experiences your ` Usaylah (i.e., had a complet e sexual relat ion wit h your present husband).)''
Al-Bukhari, Muslim, and An-Nasa'i also recorded t his Hadit h. Muslim's wording is "Rifa` ah
divorced his wife for t he t hird and final t ime."
The word ` Usaylah ment ioned in t he Hadit h means sexual int ercourse. Imam Ahmad and An-
Nasa'i report ed t hat ` A'ishah said t hat Allah's Messenger said:
«ネゅ∠ヨイ
͡ ∇ャや る∠ ヤ∠∇Βジ
∠ バ⊥ ∇ャや ラ
z ま͡ ゅ∠ャぺ∠»
(` Usaylah is sexual int ercourse.)
Imam Ahmad report ed t hat ` Abdullah bin Mas` ud said, "Allah's Messenger cursed t he one who
does Tahlil, t he one in whose favor it is done, t hose who eat Riba (usury) and t hose who feed it
(pay t he usury).'' At -Tirmidhi and An-Nasa'i report ed t his Hadit h and At -Tirmidhi said, "This
Hadit h is Hasan.'' He said, "This is what is act ed upon according t o people of knowledge among
t he Companions, among whom are ` Umar, ` Ut hman and Ibn ` Umar. It was also t he saying of
t he scholars of Fiqh among t he Tabi` in (second generat ion of Islam). And it has been report ed
from ` Ali, Ibn Mas` ud and Ibn ` Abbas''.
In his Must adrak, Al-Hakim report ed t hat Nafi` said: "A man came t o Ibn ` Umar and asked him
about a man who divorced his wife t hree t imes. Then, his brot her married her t o make Tahlil
for his brot her, wit hout t he brot her knowing t his fact . He t hen asked, "Is she allowed for t he
first (husband)'' He said, "No, unless it is a marriage t hat involves desire. We used t o consider
t his an act of adult ery during t he t ime of Allah's Messenger .'' Al-Hakim said, "This Hadit h has a
Sahih chain alt hough t hey (Al-Bukhari and Muslim) did not record it .''The wording of t his Hadit h
indicat es t hat t he ruling came from t he Prophet . Abu Bakr bin Abu Shaybah, Al-Jawzj ani, Harb
Al-Kirmani and Abu Bakr Al-At hram said t hat Qabisah bin Jabir said t hat ` Umar said, "If t he
part icipant s t o Tahlil are brought t o me, I will have t hem st oned.''
びゅ∠ヰ∠ボヤz∠デ ラ͡みプ∠ ぴ
(And if he has divorced her) meaning, t he second husband aft er he had complet e sexual
relat ions wit h her,
びべ∠バィ
∠ や∠ゲわ∠ Α∠ ラ∠ぺ べ∠ヨヰ͡ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ
∠ プ∠ ぴ
(it is no sin on bot h of t hem t hat t hey reunit e) meaning, t he wife and her first husband,
びゅヰ∠ レ⊥ Βあ ら∠ Α⊥ ぴ
(He makes plain)
Ibn ` Abbas, Muj ahid, Masruq, Al-Hasan, Qat adah, Ad-Dahhak, Ar-Rabi` and Muqat il bin Hayyan
said t hat a man used t o divorce his wife, and when her ` Iddah came near it s end, he would
t ake her back t o harm her and t o st op her from marrying someone else. He t hen divorced her
and she would begin her ` Iddah and when her ` Iddah t erm neared it s end, he would t ake her
back again, so t hat t he t erm of ` Iddah would be prolonged for her. Aft er t hat , Allah prohibit ed
t his pract ice. Allah has also t hreat ened t hose who indulge in such pract ices, when He said;
びヮ⊥ ジ
∠ ∇ヘル∠ ユ∠ ヤ∠ニ
∠ ∇ギボ∠ プ∠ マ
∠ ャ͡ク∠ ∇モバ∠ ∇ヘΑ∠ リ∠ョヱ∠ ぴ
(...and whoever does t hat , t hen he has wronged himself.) meaning, by defying Allah's
commandment s. Allah t hen said:
びや⇔ヱゴ⊥ ワ⊥ ヮ͡ ヤzャや ろ
͡ ⇒∠Αへ ∇やヱ⊥グガ
͡ わz ゎ∠ Ι
∠ ヱ∠ ぴ
(And t reat not t he verses (Laws) of Allah in a j est ,)
Ibn Jarir said t hat Abu Musa (Al-Ash` ari) narrat ed t hat Allah's Messenger once became angry at
t he Ash` ari t ribe. Abu Musa went t o him and said, "O Messenger of Allah! Are you angry wit h
t he Ash` ariyyin'' The Prophet said:
や∠グワ∠ ザ
∠ ∇Βャ∠ ∩⊥ろ∇バィ ∠ や∠ケ ∇ギホ∠ ∩⊥ろ∇ボヤzデ ∠ ∇ギホ∠ :∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ メ
⊥ ヲ⊥ボΑ∠ »
«ゅ∠ヰゎ͡ ギz ハ
͡ モ
͡ ら⊥ ホ⊥ ヶ͡プ り∠ ぺ∠∇ゲヨ∠ ∇ャや やヲ⊥ボヤあデ
∠ ∩∠リΒ͡ヨヤ͡∇ジヨ⊥ ∇ャや ベ
⊥ ゅ∠ヤデ∠
(One of you says, ` I divorced her' -t hen says- ` I t ook her back!' This is not t he appropriat e way
Muslims conduct divorce. Divorce t he woman when she has fulfilled t he t erm of t he prescribed
period.)
Masruq said t hat t he Ayah refers t o t he man who harms his wife by divorcing her and t hen
t aking her back, so t hat t he ` Iddah t erm is prolonged for her. Al-Hasan, Qat adah, ` At a' Al-
Khurasani, Ar-Rabi` and Muqat il bin Hayyan said, "He is t he man who divorces his wife and
says, ` I was j oking.' Or he frees a servant or get s married and says, ` I was only j oking.' Allah
revealed:
びや⇔ヱゴ⊥ ワ⊥ ヮ͡ ヤzャや ろ
͡ ⇒∠Αへ ∇やヱ⊥グガ
͡ わz ゎ∠ Ι
∠ ヱ∠ ぴ
(And t reat not t he verses (Laws) of Allah in a j est ,)
Then such men were made t o bear t he consequences of t heir act ions.
び∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや ろ
∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや∠ヱぴ
(. ..but remember Allah's favors on you,) meaning, by His sending His Messenger wit h t he right
guidance and clear signs t o you:
びる͡ ヨ∠ ∇ムエ
͡ ∇ャや∠ヱ ょ
͡ ⇒∠わム͡ ∇ャや リ
∠ ョあ ユ⊥ム∇Βヤ∠ハ
∠ メ
∠ ゴ∠ ル∠ぺ べ∠ョヱ∠ ぴ
(...and t hat which He has sent down t o you of t he Book (i.e., t he Qur'an) and Al-Hikmah)
meaning t he Sunnah,
びヮ͡ よ͡ ∇ユム⊥ ヌ
⊥ バ͡ Α∠ ぴ
(...whereby He inst ruct s you.) meaning, commands you, forbids you and t hreat ens you for
t ransgressing His prohibit ions. Allah said:
The Wali (Guardian) of the Divorced Woman should not prevent Her
from going back to Her Husband
Ali bin Abu Talhah report ed t hat Ibn ` Abbas said, "This Ayah was revealed about t he man who
divorces his wife once or t wice and her ` Iddah finishes. He lat er t hinks about t aking her back in
marriage and t he woman also wishes t hat , yet , her family prevent s her from remarrying him.
Hence, Allah prohibit ed her family from prevent ing her.'' Masruq, Ibrahim An-Nakha` i, Az-Zuhri
and Ad-Dahhak st at ed t hat t his is t he reason behind revealing t he Ayah (2:232). These
st at ement s clearly conform t o t he apparent meaning of t he Ayah. There is no Marriage
without a Wali (for the Woman)
The Ayah (2:232) also indicat es t hat t he woman is not permit t ed t o give herself in marriage.
Rat her, she requires a Wali (guardian such as her fat her, brot her, adult son, and so fort h) t o
give her away in marriage, as Ibn Jarir and At -Tirmidhi have st at ed when t hey ment ioned t his
Ayah. Also, a Hadit h st at es t hat :
びリ
z ヰ⊥ ィ
∠ ヱ∠ ∇コぺ∠ リ
∠ ∇エム͡ レ∠Α ラ∠ぺ リ
z ワ⊥ ヲ⊥ヤツ
⊥ ∇バ∠ゎ Κ
∠ プ∠ ぴ
(...do not prevent t hem from marrying t heir (former) husbands.)
Abu Dawud, At -Tirmidhi, Ibn Abu Hat im, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi report ed
t his Hadit h from Al-Hasan from Ma` qil bin Yasar. At -Tirmidhi rendered t his Hadit h aut hent ic
and in his narrat ion, Ma` qil bin Yasar gave his sist er in marriage for a Muslim man during t he
t ime of Allah's Messenger . She remained wit h him for a while and he divorced her once and did
not t ake her back unt il her ` Iddah finished. They t hen want ed t o get back wit h each ot her and
he came t o ask her for marriage. Ma` qil said t o him, "O ungrat eful one! I honored you and
married her t o you but you divorced her. By Allah! She will never be ret urned t o you.'' But Allah
knew his need for his wife and her need for her husband and He revealed:
びリ
z ヰ⊥ ヤ∠ィ
∠ ぺ∠ リ
∠ ∇ピヤ∠ら∠ プ∠ ¬∠ べ∠ジレあ ャや ユ⊥ わ⊥ ∇ボzヤデ
∠ や∠クま͡ヱ∠ ぴ
(And when you have divorced women and t hey have fulfilled t he t erm of t heir prescribed
period, ) unt il He said:
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ∇ユわ⊥ ル∠ぺヱ∠ ぴ
(...and you know not .)
When Ma` qil heard t he Ayah, he said, "I hear and obey my Lord.'' He t hen summoned t he man
and said, "I will honor you and let you remarry (my sist er).'' Ibn Marduwyah added (t hat Ma` qil
said), "And will pay (t he expiat ion) for breaking my vow.''
Allah said:
ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ リ
⊥ ョ͡ ∇ぽΑ⊥ ∇ユム⊥ レ͡ョ ラ
∠ ゅ∠ミ リ∠ョ ヮ͡ よ͡ ナ
⊥ハ∠ ヲ⊥Α マ
∠ ャ͡クぴ
びゲ͡ カ
͡Ι xや
(This (inst ruct ion) is an admonit ion for him among you who believes in Allah and t he Last Day.)
meaning, prohibit ing you from prevent ing t he women from marrying t heir ex-husbands, if t hey
bot h agree t o it ,
び∇ユム⊥ レ͡ョ ラ
∠ ゅ∠ミ リ∠ョぴ
(among you) O people,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ リ
⊥ ョ͡ ∇ぽΑ⊥ ぴ
(who believes in Allah and t he Last Day.) meaning, believes in Allah's commandment s and fears
His warnings and t he t orment in t he Hereaft er. Allah said:
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ∇ユわ⊥ ル∠ぺヱ∠ ぴ
(and you know not ) t he benefit s in what you do or what you refrain from doing.
びる∠ ハ
∠ ゅ∠ッゲz ャや zユわ͡ Α⊥ ラ∠ぺ キ∠ や∠ケぺ∠ ∇リヨ∠ ャ͡ぴ
(...who desire t o complet e t he t erm of suckling,)
Therefore, t he suckling t hat est ablishes Tahrim (prohibit ion, i.e., one cannot marry his mot her
or sist er from suckling) is what occurs before t he t wo years end. If t he infant is suckled only
aft er t wo years of age, t hen no Tahrim will be est ablished. At -Tirmidhi under Chapt er:
` Suckling est ablishes Tahrim wit hin t he first t wo years,' report ed t hat Umm Salamah narrat ed
t hat Allah's Messenger said:
ヶ͡プ ¬∠ ゅ∠バ∇ョほ∠∇ャや ペ
∠ わ∠ プ∠ ゅ∠ョ ゅzャま͡ ネ
͡ ゅ∠ッゲz ャや リ ∠ ョ͡ ュ⊥ ゲ⊥ ∇エΑ∠ ゅ∠ャ»
«ュゅ∠トヘ͡ ∇ャや モ
∠ ∇らホ∠ ラ
∠ ゅ∠ミヱ∠ ヵ
͡ ∇ギんz ャや
(Suckling est ablishes Tahrim if it is on t he breast and before Fit am (before weaning, i.e.,
before t he end of t he first t wo years).)
At -Tirmidhi said, "This Hadit h is Hasan Sahih. The maj orit y of t he people of knowledge among
t he Companions of Allah's Messenger and ot hers act ed upon t his, t hat is t hat suckling
est ablishes Tahrim (prohibit ion in marriage) before t he end of t he t wo years and t hat what ever
occurs aft er t hat does not est ablish Tahrim". At -Tirmidhi is alone in recording t his Hadit h and
t he narrat ors in it s chain meet t he crit eria of t he Sahihayn. The Prophet 's st at ement :
«ヵ∇ギんz ャや ヶ͡プ ラ
∠ ゅ∠ミ ゅ∠ョ ゅzャま͡»
(On t he breast ) refers t o t he organ of suckling before t he t wo years. Imam Ahmad report ed a
Hadit h in which Al-Bara' bin ` Azib narrat ed, "When Ibrahim, t he Prophet 's son, died, t he
Prophet said:
ヶ͡プ ゅ⇔バッ
͡ ∇ゲョ⊥ ヮ⊥ ャ∠ ラ
z ま͡ ∩͡ヵ∇ギんz ャや ヶ͡プ れ
∠ ゅ∠ョ ヶ͡レ∇よや ラ
z ま͡»
«る⇒zレイ∠ ∇ャや
(My son has died on t he breast and he has someone t o suckle him in Paradise.)
Furt hermore, Ad-Daraqut ni relat ed t hat Ibn ` Abbas said t hat Allah's Messenger said:
«リ∇Βャ∠∇ヲエ
∠ ∇ャや ヶ͡プ ラ
∠ ゅ∠ミ ゅ∠ョ ゅzャま͡ ネ
͡ ゅ∠ッゲz ャや リ
∠ ョ͡ ュ⊥ ゲ⊥ ∇エΑ∠ ゅ∠ャ»
(Suckling est ablishes Tahrim only wit hin t he (first ) t wo years.)
Imam Malik report ed t his Hadit h from Thawr bin Zayd who narrat ed t hat Ibn ` Abbas relat ed it
t o t he Prophet . Ad-Darawardi report ed t his Hadit h from Thawr who narrat ed it from ` Ikrimah
who narrat ed it from Ibn ` Abbas. In t his narrat ion, which is more aut hent ic, he added:
«¬∇ヶゼ
∠ よ͡ ザ
∠ ∇Βヤ∠プ リ
͡ ∇Βャ∠∇ヲエ
∠ ∇ャや ギ∠ ∇バよ∠ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ »
(What ever occurs aft er t he t wo years is not considered.)
リ
z ヰ⊥ ゎ⊥ ヲ∠ ∇ジミ͡ ヱ∠ zリヰ⊥ ホ⊥ ∇コケ͡ ヮ⊥ ャ∠ キ͡ ヲ⊥ャ∇ヲヨ∠ ∇ャや ヴ∠ヤハ∠ヱぴ
びフ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ
(...but t he fat her of t he child shall bear t he cost of t he mot her's food and clot hing on a
reasonable basis.) meaning, t he fat her of t he baby is obliged t o provide for t he expenses of t he
mot her and t o buy her clot hes, in reasonable amount s usually used by similar women in t hat
area, wit hout ext ravagance or st inginess. The fat her spends wit hin his means in t his case. Allah
said in anot her Ayah:
ヮ⊥ ホ⊥ ∇コケ͡ ヮ͡ ∇Βヤ∠ハ
∠ ケ∠ ギ͡ ホ⊥ リ∠ョヱ∠ ヮ͡ わ͡ バ∠ シ
∠ リあョ る∃ バ∠ シ ∠ ヱ⊥ク ∇ペヘ͡ レ⊥Βャ͡ぴ
べ∠ョ Ι z ま͡ ゅ⇔ジ∇ヘル∠ ヮ⊥ zヤャや ブ
⊥ あヤム∠ Α⊥ Ι
∠ ヮ⊥ ヤzャや ロ⊥ ゅ∠ゎや∠¬ べzヨョ͡ ∇ペヘ͡ レ⊥Β∇ヤプ∠
び や⇔ゲ∇ジΑ⊥ ゲ∃ ∇ジハ ⊥ ギ∠ ∇バよ∠ ヮ⊥ zヤャや モ
⊥ バ∠ ∇イΒ∠ シ
∠ ゅ∠ワゅ∠ゎや∠¬
(Let t he rich man spend according t o his means; and t he man whose resources are rest rict ed,
let him spend according t o what Allah has given him. Allah put s no burden on any person
beyond what He has given him. Allah will grant aft er hardship, ease.) (65:7)
Ad-Dahhak comment ed, "If t he husband divorces his wife, wit h whom he had a child, and she
suckles t hat child, he is required t o provide for t he mot her's expenses and clot hes wit hin
reason.''
びマ
∠ ャ͡ク モ
⊥ ∇んョ͡ ゐ
͡ ケ͡ や∠ヲ∇ャや ヴ∠ヤ∠ハ∠ヱぴ
(And on t he (fat her's) heir is incumbent t he like of t hat (which was incumbent on t he fat her).)
meaning, by refraining from harming t he relat ive (of t he fat her, i.e., his infant ), as Muj ahid,
Ash-Sha` bi and Ad-Dahhak st at ed. It was also report ed t hat (t he Ayah requires) t he inherit or
(of t he fat her) t o spend on t he mot her of t he child, j ust as t he fat her was spending, and t o
preserve her right s and refrain from harming her, according t o t he Tafsir of t he maj orit y of t he
scholars. We should st at e t hat Ibn Jarir has explained t his subj ect in det ail in his Tafsir and
t hat he also st at ed t hat suckling t he child aft er t he second year might harm t he child's body
and mind. Sufyan At h-Thawri narrat ed t hat ` Alqamah asked a woman who was suckling her
child aft er t he second year ended, not t o do t hat .
Κ
∠ プ∠ ケ∃ ヱ⊥ ゅ∠ゼゎ∠ ヱ∠ ゅ∠ヨヰ⊥ ∇レョあ チ
∃ や∠ゲゎ∠ リ∠ハ Ι
⇔ ゅ∠ダプ͡ や∠キや∠ケぺ∠ ∇ラみ͡プ∠ ぴ
びゅ∠ヨヰ͡ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥
(If t hey bot h decide on weaning, by mut ual consent , and aft er due consult at ion, t here is no sin
on t hem.)
This Ayah indicat es t hat if t he fat her and t he mot her decide on t he Fit am (weaning) before t he
t wo years (of suckling) end, and for a benefit t hat t hey duly discuss and agree upon, t hen t here
is no sin in t his case. So, t he Ayah indicat es t hat one parent is not allowed t o make t his kind of
decision wit hout duly consult ing t he ot her parent , as st at ed by At h-Thawri. The met hod of
mut ual consult at ion prot ect s t he child's int erest s. It is also a mercy from Allah t o His servant s,
for He has legislat ed t he best met hod for parent s t o rear t heir children, and His legislat ion
guides and direct s t he parent s and t he children t o success. Similarly, Allah said in Surat At -
Talaq (chapt er 65 in t he Qur'an):
∇やヱ⊥ゲヨ͡ ゎ∠ ∇ぺヱ∠ zリワ⊥ ケ∠ ヲ⊥ィぺ⊥ リz ワ⊥ ヲ⊥ゎゅ∠⇒プ∠ ∇ユム⊥ ャ∠ リ
∠ ∇バッ
∠ ∇ケぺ∠ ∇ラみ͡プ∠ ぴ
ヮ⊥ ャ∠ ノ⊥ ッ ͡ ∇ゲわ⊥ ジ∠ プ∠ ∇ユゎ⊥ ∇ゲシ
∠ ゅ∠バゎ∠ ラ͡まヱ∠ フ ∃ ヱ⊥ゲ∇バヨ∠ よ͡ ∇ユム⊥ レ∠ ∇Βよ∠
びン∠ゲ∇カぺ⊥
(Then if t hey give suck t o t he children for you, give t hem t heir due payment , and let each of
you accept t he advice of t he ot her in a j ust way. But if you make difficult ies for one anot her,
t hen some ot her woman may give suck for him (t he fat her of t he child).) (65:6)
ゥ
∠ ゅ∠レィ
⊥ Κ
∠ プ∠ ∇ユミ⊥ ギ∠ ⇒∠ャ∇ヱぺ∠ ∇やヲ⊥バッ
͡ ∇ゲわ∠ ∇ジゎ∠ ラ∠ぺ ∇ユゎぁ キ∠ケぺ∠ ∇ラま͡ヱ∠ ぴ
びフ͡ ヱゲ⊥ ∇バヨ∠ ∇ャゅ͡よ ユ⊥わ∇Βゎ∠ や∠¬ べzョ ユ⊥わ∇ヨヤzシ
∠ や∠クま͡ ∇ユム⊥ ∇Βヤ∠ハ
∠
(And if you decide on a fost er suckling-mot her for your children, t here is no sin on you,
provided you pay (t he mot her) what you agreed (t o give her) on a reasonable basis.) meaning,
if t he mot her and t he fat her bot h agree t hat t he fat her assumes cust ody of t he child due t o a
circumst ance t hat compels her or allows him t o do so, t hen t here is no sin in t his case. Hence,
t he mot her is allowed t o give up t he child and t he fat her is allowed t o assume cust ody of t he
child. The fat her should kindly give t he mot her her expenses for t he previous period (during
which she reared and suckled t he child), and he should seek ot her women t o suckle his child
for monet ary compensat ion. Thereaft er, Allah said:
リ
∠ ∇ダよz ゲ∠ わ∠ Α∠ ゅ⇔ィヱ∠ ∇コぺ∠ ラ ∠ ヱ⊥ケグ∠ Α∠ ヱ∠ ∇ユム⊥ レ͡ョ ラ
∠ ∇ヲプz ヲ∠ わ∠ Α⊥ リ∠ Α͡グャzや∠ヱぴ
リ
z ヰ⊥ ヤ∠ィ
∠ ぺ∠ リ
∠ ∇ピヤ∠よ∠ や∠クみ͡プ∠ や⇔ゲ∇ゼハ
∠ ヱ∠ ゲ∃ ヰ⊥ ∇セぺ∠ る∠ バ∠ よ∠ ∇ケぺ∠ リ z ヰ͡ ジ
͡ ヘ⊥ ル∠ほよ͡
リ
z ヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ リ ∠ ∇ヤバ∠ プ∠ ゅ∠ヨΒ͡プ ∇ユム⊥ ∇Βヤ∠ハ ∠ ゥ ∠ ゅ∠レィ
⊥ Κ ∠ プ∠
び ∀ゲΒ͡らカ
∠ ラ ∠ ヲ⊥ヤヨ∠ ∇バゎ∠ ゅ∠ヨ͡よ ヮ⊥ ヤzャや∠ヱ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ
(234. And t hose of you who die and leave wives behind t hem, t hey (t he wives) shall wait (as
regards t heir marriage) for four mont hs and t en days, t hen when t hey have fulfilled t heir t erm,
t here is no sin on you if t hey (t he wives) dispose of t hemselves in a (j ust and) honorable
manner (i.e., t hey can marry). And Allah is well-acquaint ed wit h what you do.)
The proof t hat t his ruling includes t he case where t he marriage was not consummat ed is
included in t he general meaning of t he Ayah. In a narrat ion recorded by Imam Ahmad and t he
compilers of t he Sunan, which At -Tirmidhi graded Sahih, Ibn Mas` ud was asked about a man
who married a woman, but he died before consummat ing t he marriage. He also did not appoint
a Mahr (dowry) for her. They kept asking Ibn Mas` ud about t his subj ect unt il he said, "I shall
give you my own opinion, and if it is correct t hen it is from Allah, while if it is wrong it is
because of my error and because of (t he evil effort s of) Sat an. In t his case, Allah and His
Messenger are innocent of my opinion. She has her full Mahr.'' In anot her narrat ion, Ibn Mas` ud
said, "She has a similar Mahr t o t hat of t he women of her st at us, wit hout st inginess or
ext ravagance.'' He t hen cont inued, "She has t o spend t he ` Iddah and has a right t o t he
inherit ance.'' Ma` qil bin Yasar Ashj a` i t hen st ood up and said, "I heard Allah's Messenger issue a
similar j udgment for t he benefit of Barwa` bint Washiq.'' ` Abdullah bin Mas` ud became very
delight ed upon hearing t his st at ement . In anot her narrat ion, several men from Ashj a` (t ribe)
st ood up and said, "We t est ify t hat Allah's Messenger issued a similar ruling for t he benefit of
Barwa` bint Washiq.''
As for t he case of t he widow whose husband dies while she is pregnant , her t erm of ` Iddah
ends when she gives birt h, even if it occurs an inst ant (aft er her husband dies). This ruling is
t aken from Allah's st at ement :
びリ
z ヰ⊥ ヤ∠∇ヨェ
∠ リ
∠ ∇バツ
∠ Α∠ ラ∠ぺ zリヰ⊥ ヤ⊥ィ
∠ ぺ∠ メ
͡ ゅ∠ヨ∇ェΙ
xやろ
⊥ ⇒∠ャ∇ヱぺ⊥∠ヱぴ
(And for t hose who are pregnant , t heir ` Iddah is unt il t hey lay down t heir burden.) (65:4)
There is also a Hadit h from Subay` ah Al-Aslamiyah in t he Two Sahihs, t hrough various chains of
narrat ion. Her husband, Sa` d bin Khawlah, died while she was pregnant and she gave birt h only
a few night s aft er his deat h. When she finished her Nifas (post nat al period), she beaut ified
herself for t hose who might seek t o engage her (for marriage). Then, Abu Sanabil bin Ba` kak
came t o her and said, "Why do I see you beaut ified yourself, do you wish t o marry By Allah! You
will not marry unt il t he four mont hs and t en night s have passed.'' Subay` ah said, "When he said
t hat t o me, I collect ed my garment s when night fell and went t o Allah's Messenger and asked
him about t his mat t er. He said t hat my ` Iddah had finished when I gave birt h and allowed me
t o get married if I wished.''
The Wisdom behind legislating the ` Iddah
Sa` id bin Musayyib and Abu Al-` Aliyah st at ed t hat t he wisdom behind making t he ` Iddah of t he
widow four mont hs and t en night s is t hat t he womb might cont ain a fet us. When t he woman
wait s for t his period, it will become evident if she is pregnant . Similarly, t here is a Hadit h in
t he Two Sahihs narrat ed by Ibn Mas` ud st at ing:
So, t hese are four mont hs and t en more days t o be sure, as some mont hs are less (t han t hirt y
days), and t he fet us will t hen st art t o show signs of life aft er t he soul has been breat hed int o
it . Allah knows best .
ヴ͡プ リ
∠ ∇ヤバ∠ プ∠ ゅ∠ヨΒ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ ∠ プ∠ リ
z ヰ⊥ ヤ∠ィ
∠ ぺ∠ リ
∠ ∇ピヤ∠よ∠ や∠クみ͡プ∠ ぴ
び∀ゲΒ͡らカ ∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ヮ⊥ zヤャや∠ヱ フ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リz ヰ͡ ジ͡ ヘ⊥ ル∠ぺ
(...t hen when t hey have fulfilled t heir t erm, t here is no sin on you if t hey (t he wives) dispose
of t hemselves in a (j ust and) honorable manner (i.e., t hey can marry). And Allah is well-
acquaint ed wit h what you do.)
This Ayah indicat es t hat mourning for t he dead husband is required unt il t he ` Iddah is finished.
It is also report ed in t he Two Sahihs t hat Umm Habibah and Zaynab bint Jahsh narrat ed t hat
Allah's Messenger said:
zギエ
͡ ゎ⊥ ラぺ ゲ͡カΓや ュ∇ヲΒ∠ ∇ャや∠ヱ ぶ͡ ゅ͡よ リ
⊥ ョ͡ ∇ぽゎ⊥ り∃ ぺ∠ゲ∠ ∇ョゅ͡ャ モ
ぁエ ͡ Α∠ ゅ∠ャ»
る∠ バ∠ よ∠ ∇ケぺ∠ ァ
∃ ∇ヱコ∠ ヴヤ∠ハ ゅzャま͡ ∩∃ゐゅ∠ヤを∠ ベ ∠ ∇ヲプ∠ ろ ∃ Β͡ ョ∠ ヴヤ∠ハ
«や⇔ゲ∇ゼハ ∠ ヱ∠ ゲ∃ ヰ⊥ ∇セぺ∠
(It is not lawful for a woman who believes in Allah and t he Last Day t o mourn for more t han
t hree days for any dead person except her husband, for whom she mourns for four mont hs and
t en days.)
It is report ed in t he Two Sahihs t hat Umm Salamah said t hat a woman said, "O Messenger of
Allah! My daught er's husband died and she is complaining about her eye, should we administ er
kohl in her eye'' He said, "No,'' several t imes upon repeat ing t his quest ion. He t hen said:
Zaiynab t he daught er of Umm Salamah said (about t he pre-Islamic era of ignorance), "When t he
woman's husband died, she would go int o seclusion and would wear t he worst clot hes she has.
She would refrain from wearing perfume or any adornment s unt il a year passed. She would
t hen come out of seclusion and would be given dung t hat she would t hrow. Then an animal
would be brought out , a donkey, a sheep, or a bird. Then some blood would be drained from it ,
usually result ing in it s deat h.''
In short , t he mourning required from a wife whose husband dies, includes not using
beaut ificat ion aids, such as wearing perfume and t he clot hes and j ewelry t hat encourage t he
men t o seek marriage from t he woman. All widows must observe t his period of mourning
whet her t hey are young, old, free, servant , Muslim or disbeliever, as t he general meaning of
t he Ayah indicat es.
び∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ
∠ プ∠ ぴ
(t here is no sin on you) Az-Zuhri said, "Meaning her Wali (guardian).''
びリ
∠ ∇ヤバ∠ プ∠ ゅ∠ヨΒ͡プぴ
(if t hey (t he wives) dispose) meaning, t he women whose ` Iddah has finished. Al-` Awfi said t hat
Ibn ` Abbas said, "If t he woman is divorced or if her husband dies and t hen her ` Iddah t erm
ends, t here is no sin t hat she beaut ifies herself, so t hat she becomes ready for marriage
proposals. This is t he way ` t hat is j ust and honorable'.'' It was report ed t hat Muqat il bin Hayyan
gave t he same explanat ion. Ibn Jurayj relat ed t hat Muj ahid said:
リ
z ヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ リ
∠ ∇ヤバ∠ プ∠ ゅ∠ヨΒ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ∠ プ∠ ぴ
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ
(...t here is no sin on you if t hey (t he wives) dispose of t hemselves in a j ust and honorable
manner.) "refers t o allowed and pure (honorable) marriage.'' It was also report ed t hat Al-Hasan,
Az-Zuhri and As-Suddi said t he same.
び∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Ι
∠ ヱ∠ ぴ
(And t here is no sin on you) meaning, t o indirect ly ment ion marriage t o t he widow during t he
t erm of ` Iddah for her deceased husband. At h-Thawri, Shu` bah and Jarir st at ed t hat Ibn
` Abbas said:
る͡ ら∠ ∇トカ
͡ ∇リョ͡ ヮ͡ よ͡ ユ⊥わ∇ッゲz ハ
∠ ゅ∠ヨΒ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Ι ∠ ヱ∠ ぴ
び¬͡ べ∠ジレあ ャや
(And t here is no sin on you if you make a hint of bet rot hal) "means saying, ` I want t o marry and
I am looking for a woman whose qualit ies are such and such,' t hus t alking t o her in general
t erms in a way t hat is bet t er.'' In anot her narrat ion (by Ibn ` Abbas), "Saying, ` I wish t hat Allah
endows me wit h a wife,' but he should not make a direct marriage proposal.'' Al-Bukhari
report ed t hat Ibn ` Abbas said t hat t he Ayah:
る͡ ら∠ ∇トカ
͡ ∇リョ͡ ヮ͡ よ͡ ユ⊥わ∇ッゲz ハ
∠ ゅ∠ヨΒ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Ι ∠ ヱ∠ ぴ
び¬͡ べ∠ジレあ ャや
(And t here is no sin on you if you make a hint of bet rot hal) means, "The man could say, ` I wish
t o marry,' ` I desire a wife,' or, ` I wish I could find a good wife'.'' Muj ahid, Tawus, ` Ikrimah,
Sa` id bin Jubayr, Ibrahim An-Nakha` i, Ash-Sha` bi, Al-Hasan, Qat adah, Az-Zuhri, Yazid bin
Qusayt , Muqat il bin Hayyan and Al-Qasim bin Muhammad and several ot hers among t he Salaf
and t he Imams said t hat one is allowed t o ment ion marriage indirect ly t o t he woman whose
husband died. It is also allowed t o indirect ly ment ion marriage t o a woman who had gone
t hrough final, irrevocable divorce. The Prophet ordered Fat imah bint Qays t o remain in t he
house of Ibn Umm Makt um for ` Iddah when her husband Abu ` Amr bin Hafs divorced her for t he
t hird t ime. He said t o her:
«ヶ͡レΒ͡ルク͡ べ∠プ ろ
͡ ∇ヤヤ∠ェ
∠ や∠クみ͡プ∠ »
(Inform me when your ` Iddah t erm ends.)
When she finished t he ` Iddah, Usamah bin Zayd, t he Prophet 's freed slave asked t o marry her,
and t he Prophet married her t o him. As for t he divorced wife (not irrevocably divorced), t here
is no disagreement t hat it is not allowed for ot her t han her husband t o ment ion marriage
proposals t o her direct ly or indirect ly (before t he ` Iddah finishes). Allah knows best .
Allah said:
び∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ ∇ユわ⊥ レ∠レ∇ミぺ∠ ∇ヱぺ∠ぴ
(...or conceal it in yourself,) meaning, if you hide t he int ent ion of seeking marriage wit h t hem.
Similarly, Allah said:
び∇ユわ⊥ レ∠ヤ∇ハぺ∠ べ∠ョヱ∠ ∇ユわ⊥ ∇Βヘ∠ ∇カぺ∠ べ∠ヨ͡よ ユ⊥ ヤ∠∇ハぺ∠ ∇ゅル∠ ぺ∠ヱ∠ ぴ
(...while I am All-Aware of what you conceal and what you reveal.) (60: 1) So, Allah said here:
びリ
z ヰ⊥ ル∠ ヱ⊥ゲミ⊥ ∇グわ∠ シ
∠ ∇ユム⊥ ルz ぺ∠ ヮ⊥ ヤzャや ユ∠ ヤ͡ハ
∠ぴ
(Allah knows t hat you will remember t hem) meaning, in your heart s, so He made it easy for
you. Allah t hen said:
びや6ゲシ
͡ zリワ⊥ ヱ⊥ギハ
͡ や∠ヲゎ⊥ Ι
z リ͡ム⇒∠ャヱ∠ ぴ
(...but do not make a promise (of cont ract ) wit h t hem in secret )
` Ali bin Abu Talhah report ed t hat Ibn ` Abbas said t hat
びや6ゲシ
͡ zリワ⊥ ヱ⊥ギハ
͡ や∠ヲゎ⊥ Ι
z リ͡ム⇒∠ャヱ∠ ぴ
(but do not make a promise (of cont ract ) wit h t hem in secret ) means do not say t o her, "I am in
love (wit h you),'' or, "Promise me you will not marry someone else (aft er t he ` Iddah finishes),''
and so fort h. Sa` id bin Jubayr, Ash-Sha` bi, ` Ikrimah, Abu Ad-Duha, Ad-Dahhak, Az-Zuhri,
Muj ahid and At h-Thawri said t hat it (meaning of t he Ayah) means t aking t he woman's promise
not t o marry someone else.
びゅ⇔プヱ⊥ゲ∇バョz Ι
⇔ ∇ヲホ∠ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺ Ι
z ま͡ぴ
(...except t hat you speak an honorable saying.)
Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, As-Suddi, At h-Thawri and Ibn Zayd said t hat t he Ayah
means t o indirect ly refer t o marriage, such as saying, "I desire someone like you.'' Muhammad
bin Sirin said: I asked ` Ubaydah about t he meaning of Allah's st at ement :
びゅ⇔プヱ⊥ゲ∇バョz Ι
⇔ ∇ヲホ∠ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺ Ι
z ま͡ぴ
(. ..except t hat you speak an honorable saying.) He said, "He says t o her Wali, ` Do not give her
away (in marriage) unt il you inform me first '.'' This st at ement was narrat ed by Ibn Abu Hat im.
ょ
⊥ ⇒∠わム͡ ∇ャや ヒ∠ ヤ⊥∇らΑ∠ ヴzわェ
∠ ゥ
͡ ゅ∠ムレあ ャや り∠ ギ∠ ∇ボハ
⊥ ∇やヲ⊥ョゴ͡ ∇バゎ∠ Ι∠ ヱ∠ ぴ
びヮ⊥ ヤ∠ィ
∠ ぺ∠
(And do not be det ermined on t he marriage bond unt il t he t erm prescribed is fulfilled.)
meaning, do not make marriage cont ract s before t he ` Iddah finishes. Ibn ` Abbas, Muj ahid, Ash-
Sha` bi, Qat adah, Ar-Rabi` bin Anas, Abu Malik, Zayd bin Aslam, Muqat il bin Hayyan, Az-Zuhri,
` At a' Al-Khurasani, As-Suddi, At h-Thawri and Ad-Dahhak said t hat :
びヮ⊥ ヤ∠ィ
∠ ぺ∠ ょ
⊥ ⇒∠わム͡ ∇ャや ヒ∠ ヤ⊥∇らΑ∠ ヴzわェ
∠ぴ
(unt il t he t erm prescribed is fulfilled.) means, ` Do not consummat e t he marriage before t he
` Iddah t erm finishes.' The scholars agree t hat marriage cont ract s during t he ` Iddah are invalid.
The Wife gets half of Her Mahr if She is divorced before the
Marriage is consummated
This honorable Ayah is not a cont inuat ion of t he Mut ` ah (gift ) t hat was ment ioned in t he
previous Ayah (i.e., divorce before t he marriage is consummat ed). This Ayah (2:237) requires
t he husband t o relinquish half of t he appoint ed Mahr if he divorces his wife before t he marriage
is consummat ed. If it was discussing any ot her t ype of gift , t hen it would have been ment ioned
t hat way, especially when t his Ayah follows t he previous Ayah relat ed t o t his subj ect . Allah
knows best . Giving away half of t he bridal-money in t his case is t he agreed pract ice according
t o t he scholars. So, t he husband pays half of t he appoint ed Mahr if he divorces his wife before
consummat ing t he marriage.
びラ
∠ ヲ⊥ヘ∇バΑ∠ ラ∠ぺ Ιzまぴ
(unless t hey (t he women) agree t o remit it ,) meaning, t he wife forfeit s t he dowry and relieves
t he husband from furt her financial responsibilit y. As-Suddi said t hat Abu Salih ment ioned t hat
Ibn ` Abbas comment ed on Allah's st at ement :
びラ
∠ ヲ⊥ヘ∇バΑ∠ ラ∠ぺ Ιzまぴ
(unless t hey (t he women) agree t o remit it ,) "Unless t he wife forfeit s her right .''Furt hermore,
Imam Abu Muhammad bin Abu Hat im said t hat it was report ed t hat Shurayh, Sa` id bin
Musayyib, ` Ikrimah, Muj ahid, Ash-Sha` bi, Al-Hasan, Nafi` , Qat adah, Jabir bin Zayd, ` At a' Al-
Khurasani, Ad-Dahhak, Az-Zuhri, Muqat il bin Hayyan, Ibn Sirin, Ar-Rabi` bin Anas and As-Suddi
said similarly.
びゥ
͡ ゅ∠ムレあ ャや り⊥ ギ∠ ∇ボハ
⊥ ロ͡ ギ͡ Β∠ よ͡ ン͡グャzや ∇やヲ∠ ヘ⊥ ∇バΑ∠ ∇ヱぺ∠ぴ
(...or he (t he husband), in whose hands is t he marriage t ie, agrees t o remit it .)
Ibn Abu Hat im report ed t hat ` Amr bin Shu` ayb said t hat his grandfat her narrat ed t hat t he
Prophet said:
«ァ∇ヱゴz ャや ゥ
͡ ゅ∠ムレあ ャや り͡ ギ∠ ∇ボハ
⊥ ヶ
ぁ ャ͡ヱ∠ »
(The husband is he who has t he marriage t ie.)
Ibn Marduwyah also report ed t his Hadit h, and it is t he view chosen by Ibn Jarir. The Hadit h
st at es t hat t he husband is t he person who really holds t he marriage t ie in his hand, as it is up
t o him t o go on wit h t he marriage or end it . On t he ot her hand, t he Wali of t he wife is not
allowed t o give away any of her right ful dues wit hout her permission, especially t he dowry.
びン∠ヲ∇ボわz ヤ͡ャ ゆ
⊥ ゲ∠ ∇ホぺ∠ ∇やヲ⊥ヘ∇バゎ∠ ラ∠ぺヱ∠ ぴ
(And t o remit it is nearer t o At -Taqwa (piet y, right eousness).)
Ibn Jarir said, "Some scholars said t hat t his st at ement is direct ed at bot h men and women.'' Ibn
` Abbas said:
びン∠ヲ∇ボわz ヤ͡ャ ゆ
⊥ ゲ∠ ∇ホぺ∠ ∇やヲ⊥ヘ∇バゎ∠ ラ∠ぺヱ∠ ぴ
(And t o remit it is nearer t o At -Taqwa (piet y, right eousness).) indicat es t hat t he one who
forgives, is nearer t o At -Taqwa (piet y).'' A similar st at ement was made by Ash-Sha` bi and
several ot her scholars.
Muj ahid, An-Nakha` i, Ad-Dahhak, Muqat il bin Hayyan, Ar-Rabi` bin Anas and Thawri st at ed t hat
` liberalit y' ment ioned in t he Ayah refers t o t he woman giving away her half Mahr, or t he man
giving away t he full Mahr. This is why Allah said here:
び∇ユム⊥ レ∠ ∇Βよ∠ モ
∠ ∇ツヘ∠ ∇ャや ∇やヲ⊥ ジ
∠ レ∠ゎ Ι
∠ ヱ∠ ぴ
(And do not forget liberalit y bet ween yourselves.) meaning, kindness (or generosit y), as Sa` id
has st at ed. Allah said:
Allah commands t hat t he prayer should be performed properly and on t ime. It is report ed in
t he Two Sahihs t hat Ibn Mas` ud said, "I asked t he Prophet , ` Which deed is t he dearest (t o
Allah)' He replied:
«ぶや モ
͡ Β͡らシ
∠ ヶ͡プ キ⊥ ゅ∠ヰイ
͡ ∇ャや»
(To part icipat e in Jihad (religious fight ing) in Allah's cause.)'' I again asked, ` What is t he next
(in goodness)' He replied:
«リ∇Αギ∠ ャ͡や∠ヲ∇ャや ゲぁ よ͡ »
(To be good and dut iful t o your parent s.) ` Abdullah t hen added, "The Prophet t old me t hese
words, and had I asked more, t he Prophet would have t old me more.''
The Middle Prayer
Furt hermore, Allah has specifically ment ioned t he Middle prayer, which is t he ` Asr prayer
according t o t he maj orit y of t he scholars among t he Companions, as At -Tirmidhi and Al-
Baghawi have st at ed. Al-Qadi Al-Mawardi added t hat t he maj orit y of t he scholars of t he Tabi` in
also held t his view. Al-Hafiz Abu ` Umar bin ` Abdul-Barr said t hat t his is also t he opinion of t he
maj orit y of t he scholars of t he At har (i.e., t he Hadit h and t he st at ement s of t he Salaf). In
addit ion, Abu Muhammad bin ` At iyah said t hat t his is t he Tafsir (of t he Middle prayer) of t he
maj orit y of scholars. Al-Hafiz Abu Muhammad ` Abdul-Mu'min bin Khalaf Ad-Dumyat i st at ed in
his book on t he Middle prayer t hat it is t he ` Asr prayer and ment ioned t hat t his is t he Tafsir of
` Umar, ` Ali, Ibn Mas` ud, Abu Ayyub, ` Abdullah bin ` Amr, Samurah bin Jundub, Abu Hurayrah,
Abu Sa` id, Hafsah, Umm Habibah, Umm Salamah, Ibn ` Abbas and ` A'ishah. This is also t he
Tafsir of ` Ubaydah, Ibrahim An-Nakha` i, Razin, Zirr bin Hubaysh, Sa` id bin Jubayr, Ibn Sirin,
Al-Hasan, Qat adah, Ad-Dahhak, Al-Kalbi, Muqat il, ` Ubayd bin Abu Maryam, and ot hers.
∩͡ゲ∇ダ∠バ∇ャや り͡ ゅ∠ヤタ
∠ ∩ヴ∠ト∇シヲ⊥ ∇ャや り͡ ゅ∠ヤダ
z ャや リ
͡ハ ∠ ゅ∠ルヲ⊥ヤピ∠ セ∠»
«や⇔ケゅ∠ル ユヰ∠ゎヲ⊥Βよ⊥ ヱ∠ ユ⊥ヰよ∠ ヲ⊥ヤホ⊥ ぶ
⊥ や ほ∠ヤ∠ョ∠
(They (t he disbelievers) busied us from performing t he Middle prayer, t he ` Ar prayer, may
Allah fill t heir heart s and houses wit h fire.)
He performed t he ` Asr prayer bet ween Maghrib and ` Isha'. Muslim and An-Nasa'i recorded t his
Hadit h. In addit ion, t he Two Shaykhs, Abu Dawud, At -Tirmidhi An-Nasa'i and several ot her
collect ors of t he Sunan recorded t his Hadit h using different chains of narrat ors t o ` Ali. The
Hadit h about t he bat t le of Al-Ahzab, when t he Mushriks prevent ed Allah's Messenger and his
Companions from performing t he ` Asr prayer, has been narrat ed by several ot her Companions.
We only ment ioned t he narrat ions t hat st at ed t hat t he Middle prayer is t he ` Asr prayer.
Furt hermore, Muslim report ed similar wordings for t his Hadit h from Ibn Mas` ud and Al-Bara' bin
` Azib.
In addit ion, Imam Ahmad report ed t hat Samurah bin Jundub said t hat Allah's Messenger said:
«ゲ∇ダバ∠ ∇ャや ヶ
∠ ワ͡ »
(It is t he ` Asr prayer.) and Ibn Ja` far ment ioned t hat t he Prophet was t hen being asked about
t he Middle prayer. At -Tirmidhi report ed t his Hadit h and said, "Hasan, Sahih." In addit ion, Abu
Hat im bin Hibban report ed in his Sahih t hat ` Abdullah said t hat Allah's Messenger said:
At -Tirmidhi report ed t hat Ibn Mas` ud narrat ed t hat Allah's Messenger said:
At -Tirmidhi t hen st at ed t hat t his Hadit h is of a Hasan, Sahih t ype. Muslim report ed t he Hadit h
in his Sahih and his wordings are:
These t ext s emphasize t he fact (t hat t he ` Asr prayer is t he Middle prayer). What furt her proves
t his fact is t hat , in an aut hent ic Hadit h, Allah's Messenger emphasized t he necessit y of
preserving t he ` Asr prayer, when he said, as Ibn ` Umar narrat ed:
It is report ed in t he Sahih t hat Buraydah bin Al-Husayb said t hat t he Prophet said:
ポ
∠ ゲ∠ ゎ∠ ∇リョ∠ ヮ⊥ ルz み͡プ∠ ∩͡ユ∇Βピ∠ ∇ャや ュ͡ ∇ヲΑ∠ ヶ͡プ り͡ ゅ∠ヤダ z ャゅ͡よ やヱ⊥ゲムあ よ∠ »
«ヮ⊥ヤヨ∠ ハ ∠ テ ∠ ら͡ ェ
∠ ∇ギボ∠ プ∠ ∩͡ゲ∇ダバ∠ ∇ャや り∠ ゅ∠ヤタ
∠
(On a cloudy day, perform t he (` Asr) prayer early, for whoever misses t he ` Asr prayer, will
have his (good) deeds annulled.)
びリ
∠ Β͡わレ͡ ⇒∠ホ ヮ͡ ヤzャ͡ ∇やヲ⊥ョヲ⊥ホヱ∠ ぴ
(And st and before Allah wit h obedience.) meaning, wit h humbleness and humilit y before Him
(i.e., during t he prayer). This command indicat es t hat it is not allowed t o speak during t he
prayer, as speaking cont radict s t he nat ure of t he prayer. This is why t he Prophet refused t o
answer Ibn Mas` ud when he greet ed him while he was praying and said aft erwards:
«ゅ⇔ヤ∇ピゼ
⊥ ∠ャ り͡ ゅ∠ヤダ
z ャや ヶ͡プ ラ
z ま͡»
(The prayer makes one sufficient ly busy.) (i.e., by t he various act ions of t he body, t ongue and
heart involved during t he prayer.)
Muslim report ed t hat t he Prophet said t o Mu` awiyah bin Hakam As-Sulami when he spoke
during t he prayer:
Imam Ahmad report ed t hat Zayd bin Arqam said, "One used t o address his friend about various
affairs during t he prayer. Then when t his Ayah was revealed:
びリ
∠ Β͡わレ͡ ⇒∠ホ ヮ͡ ヤzャ͡ ∇やヲ⊥ョヲ⊥ホヱ∠ ぴ
(And st and before Allah wit h obedience.) we were ordered t o refrain from speaking.'' The
Group (i. e., t he Hadit h collect ions), except Ibn Maj ah, report ed t his Hadit h.
Aft er Allah commanded His servant s t o perform t he prayer perfect ly and emphasized t his
commandment , He ment ioned t he sit uat ion where t he person might not be able t o perform t he
prayer perfect ly, during bat t le and combat . Allah said:
びゅ⇔ルゅ∠ら∇ミケ⊥ ∇ヱぺ∠ Ι
⇔ ゅ∠ィゲ͡ プ∠ ∇ユわ⊥ ∇ヘカ
͡ ∇ラみ∠プぴ
(And if you fear (an enemy), perform Salah on foot or riding.) meaning, pray in t he appropriat e
manner under t hese circumst ances, whet her on foot or riding and whet her facing t he Qiblah or
ot herwise. Imam Malik report ed t hat Nafi` relat ed t hat Ibn ` Umar used t o describe t he Fear
prayer when he was asked about it and would t hen add, "If t here is int ense fear, pray on foot ,
riding, facing t he Qiblah and ot herwise.'' Nafi` comment ed, "I t hink t hat he relat ed t hat t o t he
Prophet .'' Al-Bukhari and Muslim report ed t he Hadit h.
Muslim, Abu Dawud, An-Nasa'i, Ibn Maj ah and Ibn Jarir report ed t hat Ibn ` Abbas said, "Allah has
ordained t he prayer by t he words of your Prophet : four (Rak` ah) while residing, t wo Rak` ah
while t raveling and one Rak` ah during t imes of fear.'' This is also t he view of Al-Hasan Al-Basri,
Qat adah, Ad-Dahhak, and ot hers.
In addit ion, Al-Bukhari has ent it led a Chapt er: ` Prayer while confront ing t he Fort s and facing
t he Enemy'. Al-Awza` i said, "If t he vict ory seems near and t he Muslims are unable t o perform
t he prayer (in t he normal manner), t hey should pray by nodding each by himself. If t hey are
unable t o nod, t hey should delay t he prayer unt il fight ing is finished. When t hey feel safe, t hey
should pray t wo Rak` ah. If t hey are unable, t hey should t hen pray one Rak` ah t hat includes
t wo prost rat ions. If t hey are unable, t hen Takbir alone does not suffice, so t hey should delay
t he prayer unt il t hey are safe.'' This is t he same view t hat Makhul held. Anas bin Malik said, "I
part icipat ed in t he at t ack on t he fort of Tast ar, when t he light of dawn st art ed t o become
clear. Suddenly, t he fight ing raged and t he Muslims were unable t o pray unt il t he light of day
spread. We t hen prayed (t he Dawn prayer) wit h Abu Musa and we became vict orious. I would
not have been pleased if I were t o gain in t he life of t his world and what ever is in it inst ead of
t hat prayer.'' This is t he wording of Al-Bukhari.
Prayer during the Times of Peace is performed normally
Allah said:
We will ment ion t he Hadit hs about t he prayer of Fear and it s descript ion in Surat An-Nisa' while
ment ioning Allah's st at ement :
びり∠ ヲ∠ヤダ
z ャや ユ⊥ ヰ⊥ ャ∠ ろ
∠ ∇ヨホ∠ ほ∠プ∠ ∇ユヰ͡ Β͡プ ろ
∠ レ⊥ミ や∠クま͡ヱ∠ ぴ
(When you (O Messenger Muhammad ) are among t hem, and lead t hem in As-Salah (t he
prayer).) (4:102)
る⇔ Βz タ
͡ ヱ∠ ゅ⇔ィヱ∠ ∇コぺ∠ ラ ∠ ヱ⊥ケグ∠ Α∠ ヱ∠ ∇ユム⊥ レ͡ョ ラ∠ ∇ヲプz ヲ∠ わ∠ Α⊥ リ
∠ Α͡グャzや∠ヱぴ
∇ラみ͡プ∠ ァ ∃ や∠ゲ∇カま͡ ゲ∠ ∇Βビ ∠ メ ͡ ∇ヲエ ∠ ∇ャや ヴ∠ャま͡ ゅ⇔バ⇒∠わョz ユ͡ヰ͡ィや∠ヱ∇コΙ
リz ヰ͡ ジ͡ ヘ⊥ ル∠ぺ ヶ͡プ リ∠ ∇ヤバ∠ プ∠ ゅ∠ョ ヴ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ ∠ ゅ∠レィ
⊥ Κ ∠ プ∠ リ∠ ∇ィゲ∠ カ ∠
ろ͡ ⇒∠ボヤzト∠ ヨ⊥ ∇ヤャ͡ヱ∠ - ∀ユΒ͡ムェ ∠ ∀ゴΑ͡ゴ∠ハ ヮ⊥ ヤzャや∠ヱ フ ∃ ヱ⊥ゲ∇バョz リ͡ョ
リ
⊥ あΒら∠ Α⊥ マ
∠ ャ͡グ∠ ミ∠ - リ
∠ Β͡ボわz ヨ⊥ ∇ャや ヴ∠ヤハ
∠ ゅ6ボェ ∠ フ ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ∀ノ⇒∠わ∠ョ
びラ∠ ヲ⊥ヤボ͡ ∇バゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ͡ わ͡ ⇒∠Αへ ∇ユム⊥ ャ∠ ヮ⊥ zヤャや
(240. And t hose of you who die and leave behind wives should bequeat h for t heir wives a year's
maint enance (and residence) wit hout t urning t hem out , but if t hey (wives) leave, t here is no
sin on you for t hat which t hey do of t hemselves, provided it is honorable (e.g., lawful
marriage). And Allah is All-Might y, All-Wise.) (241. And for divorced women, maint enance
(should be provided) on reasonable (scale). This is a dut y on Al-Mut t aqin (t he pious).) (242.
Thus Allah makes clear His Ayat (Laws) t o you, in order t hat you may underst and.)
びや⇔ゲ∇ゼハ
∠ ヱ∠ ゲ∃ ヰ⊥ ∇セぺ∠ る∠ バ∠ よ∠ ∇ケぺ∠ リ
z ヰ͡ ジ
͡ ヘ⊥ ル∠ほよ͡ リ
∠ ∇ダよz ゲ∠ わ∠ Α∠ ぴ
(...t hey (t he wives) shall wait (as regards t heir marriage) for four mont hs and t en days.)
(2:234)
For inst ance, Al-Bukhari report ed t hat Ibn Az-Zubayr said: I said t o ` Ut hman bin ` Affan:
びゅィ
⇔ ヱ∠ ∇コぺ∠ ラ
∠ ヱ⊥ケグ∠ Α∠ ヱ∠ ∇ユム⊥ レ͡ョ ラ
∠ ∇ヲプz ヲ∠ わ∠ Α⊥ リ
∠ Α͡グャzや∠ヱぴ
(And t hose of you who die and leave wives behind t hem) was abrogat ed by t he ot her Ayah
(2:234). Therefore, why did you collect it (meaning, in t he Qur'an)'' He said, "O my nephew! I
shall not change any part of t he Qur'an from it s place.''
The quest ion t hat Ibn Az-Zubayr asked ` Ut hman means: ` If t he ruling of t he Ayah (2:240) was
abrogat ed t o four mont hs (t he ` Iddah of t he widow, and refer t o 2:234), t hen what is t he
wisdom behind including it in t he Qur'an, alt hough it s ruling has been abrogat ed If t he Ayah
(2:240) remains (in t he Qur'an) aft er t he Ayah t hat abrogat ed it (2:234), t his might imply t hat
it s ruling is st ill valid.' ` Ut hman, t he Leader of t he fait hful, answered him by st at ing t hat t his is
a mat t er of t he revelat ion, which ment ioned t hese Ayat in t his order. ` Therefore, I shall leave
t he Ayah where I found it in t he Qur'an.'
Ibn Abu Hat im report ed t hat Ibn ` Abbas said about what Allah said:
る⇔ Βz タ
͡ ヱ∠ ゅ⇔ィヱ∠ ∇コぺ∠ ラ∠ ヱ⊥ケグ∠ Α∠ ヱ∠ ∇ユム⊥ レ͡ョ ラ∠ ∇ヲプz ヲ∠ わ∠ Α⊥ リ
∠ Α͡グャzや∠ヱぴ
びァ∃ や∠ゲ∇カま͡ ゲ∠ ∇Βビ
∠ メ
͡ ∇ヲエ ∠ ∇ャや ヴ∠ャま͡ ゅ⇔バ⇒∠わョz ユ͡ヰ͡ィや∠ヱ∇コΙ
(And t hose of you who die and leave behind wives should bequeat h for t heir wives a year's
maint enance (and residence) wit hout t urning t hem out , ) "The widow used t o reside, and have
her provisions provided for her for a year, in her deceased husband's house. Lat er, t he Ayah
t hat specified t he inherit ance (4:12) abrogat ed t his Ayah (2:240), and t hus t he widow inherit s
one-fourt h or one-eight h of what her (deceased) husband leaves behind.''
Ibn Abu Hat im also relat ed t hat ` Ali bin Abu Talhah st at ed t hat Ibn ` Abbas said, "When a man
died and left behind a widow, she used t o remain in his house for a year for her ` Iddah, all t he
while receiving her provisions during t his t ime. Thereaft er, Allah revealed t his Ayah:
リ
∠ ∇ダよz ゲ∠ わ∠ Α∠ ゅ⇔ィヱ∠ ∇コぺ∠ ラ
∠ ヱ⊥ケグ∠ Α∠ ヱ∠ ∇ユム⊥ レ͡ョ ラ
∠ ∇ヲプz ヲ∠ わ∠ Α⊥ リ∠ Α͡グャzや∠ヱぴ
びや⇔ゲ∇ゼハ ∠ ヱ∠ ゲ∃ ヰ⊥ ∇セぺ∠ る∠ バ∠ よ∠ ∇ケぺ∠ リ
z ヰ͡ ジ
͡ ヘ⊥ ル∠ほよ͡
(And t hose of you who die and leave wives behind t hem, t hey (t he wives) shall wait (as regards
t heir marriage) for four mont hs and t en days.) (2:234)
So, t his is t he ` Iddah of t he widow, unless she was pregnant , for her ` Iddah t hen ends when
she gives birt h. Allah also said:
ラ͡みプ∠ ギ∀ ャ∠ヱ∠ ∇ユム⊥ ャz ∇リム⊥ Α∠ ∇ユャz ラ͡ま ∇ユわ⊥ ∇ミゲ∠ ゎ∠ ゅzヨョ͡ ノ⊥ よ⊥ ぁゲャや リ z ヰ⊥ ャ∠ヱ∠ ぴ
びユ⊥わ∇ミゲ∠ ゎ∠ ゅzヨョ͡ リ
⊥ ヨ⊥ ぁんャや リ z ヰ⊥ ヤ∠プ∠ ギ∀ ャ∠ヱ∠ ∇ユム⊥ ャ∠ ラ
∠ ゅ∠ミ
(In t hat which you leave, t heir (your wives') share is a fourt h if you leave no child; but if you
leave a child, t hey get an eight h of t hat which you leave.) (4:12)
So Allah specified t he share of t he widow in t he inherit ance and t here was no need for t he will
or t he Nafaqah (maint enance) which were ment ioned in (2:240).''
Ibn Abu Hat im st at ed t hat Muj ahid, Al-Hasan, ` Ikrimah, Qat adah, Ad-Dahhak, Ar-Rabi` and
Muqat il bin Hayyan said t hat t he Ayah (2:240) was abrogat ed by:
びや⇔ゲ∇ゼハ
∠ ヱ∠ ゲ∃ ヰ⊥ ∇セぺ∠ る∠ バ∠ よ∠ ∇ケぺ∠ぴ
(four mont hs and t en days.) (2:234)
る⇔ Βz タ
͡ ヱ∠ ゅ⇔ィヱ∠ ∇コぺ∠ ラ ∠ ヱ⊥ケグ∠ Α∠ ヱ∠ ∇ユム⊥ レ͡ョ ラ∠ ∇ヲプz ヲ∠ わ∠ Α⊥ リ
∠ Α͡グャzや∠ヱぴ
∇ラみ͡プ∠ ァ ∃ や∠ゲ∇カま͡ ゲ∠ ∇Βビ ∠ メ ͡ ∇ヲエ ∠ ∇ャや ヴ∠ャま͡ ゅ⇔バ⇒∠わョz ユ͡ヰ͡ィや∠ヱ∇コΙ
リz ヰ͡ ジ͡ ヘ⊥ ル∠ぺ ヶ͡プ リ
∠ ∇ヤバ∠ プ∠ ゅ∠ョ ヴ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ ∠ ゅ∠レィ
⊥ Κ ∠ プ∠ リ∠ ∇ィゲ∠ カ ∠
びフ ∃ ヱ⊥ゲ∇バョz リ͡ョ
(And t hose of you who die and leave behind wives should bequeat h for t heir wives a year's
maint enance (and residence) wit hout t urning t hem out , but if t hey (wives) leave, t here is no
sin on you for t hat which t hey do of t hemselves, provided it is honorable (e.g., lawful
marriage).)
So, Allah made t he rest of t he year, which is seven mont hs and t went y days, as a will and
t est ament for her. Consequent ly, if she want s, she could use her right in t his will and remain in
t he residence (for t he rest of t he year). Or, if she want s, she could leave t he (deceased
husband's) house aft er t he four mont hs and t en days have passed. This is t he meaning of what
Allah said:
び∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ
∠ プ∠ リ
∠ ∇ィゲ∠ カ
∠ ∇ラみ͡プ∠ ァ
∃ や∠ゲ∇カま͡ ゲ∠ ∇Βビ
∠ぴ
(...wit hout t urning t hem out , but if t hey (wives) leave, t here is no sin on you.)
` At a' quot ed Ibn ` Abbas, "This Ayah (2:240) has abrogat ed (t he requirement t hat ) t he widow
spends t he ` Iddah wit h his (i.e., her deceased husband's) family. So, she spends her ` Iddah
wherever she want s. This is t he meaning of what Allah said:
びァ
∃ や∠ゲ∇カま͡ ゲ∠ ∇Βビ
∠ぴ
(wit hout t urning t hem out ,).''
` At a' also said: "If she want s, she spends t he ` Iddah wit h his family and resides t here according
t o t he will (meaning t he rest of t he year). If she want s, she is allowed t o leave, for Allah said:
びリ
∠ ∇ヤバ∠ プ∠ ゅ∠ヨΒ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Κ
∠ プ∠ ぴ
(t here is no sin on you for t hat which t hey do of t hemselves,).''
` At a' t hen said: "Then (t he Ayah on) t he inherit ance (refer t o 4:12) came and abrogat ed t he
residence. Hence, t he widow spends her ` Iddah wherever she want s and does not have t he
right t o residence any more.''
The st at ement of ` At a' and t hose who held t he view t hat t he Ayah (2:240) was abrogat ed by
t he Ayah on t he inherit ance (4: 12), is only valid for more t han t he four mont hs and t en days
(required in 2:234). However, if t hey mean t hat t he four mont hs and t en days are not required
from t he deceased husband's est at e, t hen t his opinion is t he subj ect of disagreement among
t he scholars. As proof, t hey said t hat t he widow is required t o remain in her (deceased)
husband's house (for four mont hs and t en days) according t o what Malik report ed from Zaynab
bint Ka` b bin ` Uj rah. She said t hat Fari` ah bint Malik bin Sinan, t he sist er of Abu Sa` id Al-
Khudri, t old her t hat she came t o Allah's Messenger asking him t o ret urn t o her family's
residence wit h Banu Khudrah. Her husband had pursued some of his servant s who ran away, but
when he reached t he area of Al-Qadum, t hey killed him. She said, "So I asked Allah's Messenger
if I should st ay wit h my family in Banu Khudrah, for my (deceased) husband did not leave me a
residence t hat he owns or Nafaqah (maint enance). Allah's Messenger answered in t he posit ive.
While I was in t he room, Allah's Messenger summoned me or had someone summon me and said:
«ろ∇ヤホ⊥ ブ
∠ ∇Βミ∠ »
(What did you say) I repeat ed t he st ory t o him about my (deceased) husband. He said:
«ヮ∠ヤィ
∠ ぺ∠ ゆ
⊥ ゅ∠わム͡ ャや ヒ∠ ヤ⊥∇らΑ∠ ヴzわェ
∠ マ
͡ わ͡ ∇Βよ∠ ヶ͡プ ヶん⊥ム∇ョや»
(St ay at your home unt il t he t erm reaches it s end.) So I remained t hrough t he ` Iddah t erm for
four mont hs and t en days in my (deceased husband's) house. Thereaft er, ` Ut hman bin ` Affan
sent for me during his reign and asked me about t his mat t er and I t old him what happened. He
made a j udgment t o t he same effect .'' This Hadit h was also collect ed by Abu Dawud, At -
Tirmidhi, An-Nasa'i and Ibn Maj ah. At -Tirmidhi said, "Hasan Sahih".
びリ
∠ Β͡ボわzヨ⊥ ∇ャや ヴ∠ヤハ
∠ ゅ6ボェ
∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ∀ノ⇒∠わ∠ョ ろ
͡ ⇒∠ボヤzト
∠ ヨ⊥ ∇ヤャ͡ヱ∠ ぴ
(And for divorced women, maint enance (should be provided) on reasonable (scale). This is a
dut y on Al-Mut t aqin (t he pious).)
` Abdur-Rahman bin Zayd bin Aslam said t hat when Allah's st at ement :
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ヴ∠ヤハ
∠ ゅ6ボェ
∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ゅ⇔バ⇒∠わョ∠ ぴ
(...a gift of reasonable amount is a dut y on t he doers of good) (2:236) was revealed, a man
said, "If I want , I will be excellent and if I do not , I will not .'' Thereaft er, Allah revealed t his
Ayah:
びリ
∠ Β͡ボわzヨ⊥ ∇ャや ヴ∠ヤハ
∠ ゅ6ボェ
∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ∀ノ⇒∠わ∠ョ ろ
͡ ⇒∠ボヤzト
∠ ヨ⊥ ∇ヤャ͡ヱ∠ ぴ
(And for divorced women, maint enance (should be provided) on reasonable (scale). This is a
dut y on Al-Mut t aqin (t he pious).)
The scholars who ruled t hat t he Mut ` ah (reasonable gift ) at t he t ime of divorce is required for
every divorced woman, whet her she had a bridal-money appoint ed for her or not , and whet her
t he marriage was consummat ed or not , relied on t his Ayah (2:241) when t hey issued t heir
ruling. This is t he view t aken on t his subj ect by Sa` id bin Jubayr and several ot hers among t he
Salaf and also Ibn Jarir. Hence, Allah's st at ement :
びヮ͡ わ͡ ⇒∠Αべ⊥ヰヤzャや リ
⊥ あΒら∠ Α⊥ マ
∠ ャ͡グ∠ミぴ
(Thus Allah makes clear His Ayat (Laws) t o you,) meaning, what He allows, forbids, requires,
His set limit s, His commandment s and His prohibit ions are all explained and made plain and
clear for you. He did not leave any mat t er in general t erms if you needed t he specifics,
びラ
∠ ヲ⊥ヤボ͡ ∇バゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ぴ
(in order t hat you may underst and.) meaning, underst and and comprehend.
In his Tafsir, Waki` bin Jarrah said t hat Ibn ` Abbas comment ed,
び∇やヲ⊥ゎヲ⊥ョぴ
("Die.'') and t hey all died. Aft erwards, one of t he Prophet s passed by t hem and supplicat ed t o
Allah t o resurrect t hem and Allah brought t hem back t o life. So, Allah st at ed:
Furt hermore, several scholars among t he Salaf said t hat t hese people were t he resident s of a
cit y during t he t ime of t he Children of Israel. The weat her in t heir land did not suit t hem and
an epidemic broke out . They fled t heir land fearing deat h and t ook refuge in t he wilderness.
They lat er arrived at a fert ile valley and t hey filled what is bet ween it s t wo sides. Then Allah
sent t wo angels t o t hem, one from t he lower side and t he ot her from t he upper side of t he
valley. The angels screamed once and all t he people died inst ant ly, j ust as t he deat h of one
man. They were lat er moved t o a different place, where walls and graves were built around
t hem. They all perished, and t heir bodies rot t ed and disint egrat ed. Long aft erwards, one of t he
Prophet s of t he Children of Israel, whose name was Hizqil (Ezekiel), passed by t hem and asked
Allah t o bring t hem back t o life by his hand. Allah accept ed his supplicat ion and commanded
him t o say, "O rot t ed bones, Allah commands you t o come t oget her.'' The bones of every body
were brought t oget her. Allah t hen commanded him t o say, "O bones, Allah commands you t o be
covered wit h flesh, nerves and skin.'' That also happened while Hizqil was wat ching. Allah t hen
commanded him t o say, "O souls, Allah commands you t o ret urn, each t o t he body t hat it used
t o inhabit .'' They all came back t o life, looked around and proclaimed, "All praise is due t o You
(O Allah!) and t here is no deit y wort hy of worship except You.'' Allah brought t hem back t o life
aft er t hey had perished long ago.
We should st at e t hat bringing t hese people back t o life is a clear proof t hat physical
resurrect ion shall occur on t he Day of Resurrect ion. This is why Allah said:
びサ
͡ ゅzレャや ヴ∠ヤハ
∠ モ
∃ ∇ツプ∠ ヱ⊥グャ∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Truly, Allah is full of bount y t o mankind,) meaning, in t hat He shows t hem His great signs,
sound proofs and clear evidences. Yet ,
びラ
∠ ヱ⊥ゲム⊥ ∇ゼΑ∠ Ι
∠ サ
͡ ゅzレャや ゲ∠ ん∠ ∇ミぺ∠ リ
z ム͡ ⇒∠ャヱ∠ ぴ
(but most men t hank not .) as t hey do not t hank Allah for what He has given t hem wit h in t heir
worldly life and religious affairs.
The st ory of t he dead people (2:244 above) also indicat es t hat no caut ion can ever avert
dest iny and t hat t here is no refuge from Allah, but t o Allah Himself. These people depart ed
from t heir land fleeing t he epidemic and seeking t o enj oy a long life. What t hey earned was
t he opposit e of what t hey sought , as deat h came quickly and inst ant aneously and seized t hem
all.
There is an aut hent ic Hadit h t hat Imam Ahmad report ed t hat ` Abdullah bin ` Abbas said t hat
` Umar bin Al-Khat t ab once went t o Ash-Sham (Syria). When he reached t he area of Sargh, he
was met by t he commanders of t he army: Abu ` Ubaydah bin Jarrah and his companions. They
t old him t hat t he plague had broken out in Ash-Sham. The Hadit h t hen ment ioned t hat ` Abdur-
Rahman bin ` Awf, who was away at t ending t o some of his affairs, came and said, "I have
knowledge regarding t his mat t er. I heard Allah's Messenger say:
` Umar t hen t hanked Allah and went back. This Hadit h is also report ed in t he Sahihayn.
∀ノΒ͡ヨシ
∠ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハや∠ヱ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヶ͡プ ∇やヲ⊥ヤわ͡ ⇒∠ホヱ∠ ぴ
び ∀ユΒ͡ヤ∠ハ
(And fight in t he way of Allah and know t hat Allah is All-Hearer, All-Knower.)
This Ayah indicat es t hat j ust as caut ion does not alt er dest iny, abandoning Jihad will neit her
bring t he appoint ed t erm closer nor delay it . Rat her, dest iny and t he appoint ed provisions are
fixed and shall never be changed or alt ered, neit her by addit ion nor delet ion. Similarly, Allah
said:
ゅ∠レゎ∠ ∇ゲカ
z ぺ∠ Ι∇ヲャ∠ メ ∠ ゅ∠わボ͡ ∇ャや ゅ∠レ∇Βヤ∠ハ
∠ ろ∠ ∇らわ∠ ミ∠ ユ∠ ャ͡ ゅ∠レよz ケ∠ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
り⊥ ゲ∠ カ ͡Ι
x や∠ヱ ∀モΒ͡ヤ∠ホ ゅ∠Β∇ルギぁ ャや ノ⊥ ⇒∠わョ∠ ∇モホ⊥ ょ ∃ Α͡ゲホ∠ モ ∃ィ ∠ ぺ∠ ヴ∠ャま͡
∇やヲ⊥ルヲ⊥ムゎ∠ ゅ∠ヨ∠レ∇Α∠ぺ⇔ΚΒ͡わ∠プ ラ ∠ ヲ⊥ヨヤ∠∇ヌゎ⊥ Ι∠ ヱ∠ ヴ∠ボゎz や リ ͡ ヨ∠ ャあ ∀ゲ∇Β∠カ
びり∃ ギ∠ Βz ゼ
∠ ョぁ ァ
∃ ヱ⊥ゲよ⊥ ヴ͡プ ∇ユわ⊥ レ⊥ミ ∇ヲャ∠ヱ∠ れ ⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ムぁ ミ͡ケ∇ギΑ⊥
(They say: "Our Lord! Why have you ordained for us fight ing Would t hat you had grant ed us
respit e for a short period'' Say: "Short is t he enj oyment of t his world. The Hereaft er is (far)
bet t er for him who fears Allah, and you shall not be dealt wit h unj ust ly even equal t o t he Fat ila
(a scalish t hread in t he long slit of a dat e st one). Wheresoever you may be, deat h will overt ake
you even if you are in fort resses built up st rong and high!'') (4:77, 78)
Abu Sulayman, Khalid bin Al-Walid, t he commander of t he Muslim armies, t he vet eran among
Muslim soldiers, t he prot ect or of Islam and t he Sword of Allah t hat was raised above His
enemies, said while dying, "I have part icipat ed in so-and-so number of bat t les. There is not a
part of my body, but suffered a shot (of an arrow), a st ab (of a spear) or a st rike (of a sword).
Yet , here I am, I die on my bed j ust as t he camel dies! May t he eyes of t he cowards never t ast e
sleep.'' He, may Allah be pleased wit h him, was sorry and in pain because he did not die as
mart yr in bat t le. He was sad t hat he had t o die on his bed!
ヮ⊥ ヘ∠ ハ
͡ ゅ∠ツΒ⊥ プ∠ ゅ⇔レジ
∠ェ∠ ゅ⇔ッ∇ゲホ∠ ヮ∠ ヤzャや チ
⊥ ゲ͡ ∇ボΑ⊥ ン͡グャzや や∠ク リzョぴ
びり⇔ ゲ∠ Β͡んミ∠ ゅ⇔プゅ∠バ∇ッぺ∠ ヮ⊥ ャ∠
(Who is he t hat will lend t o Allah a goodly loan so t hat He may mult iply it t o him many t imes)
In t his Ayah, Allah encourages His servant s t o spend in His cause. Allah ment ioned t his same
Ayah in several ot her part s of His Glorious Qur'an. The Hadit h t hat ment ions t hat Allah
descends (every night down on t he nearest heaven t o us when t he last t hird of t he night
remains) st at es t hat Allah says:
«ュヲ⊥ヤニ
∠ ゅ∠ャヱ∠ ユ∃ Α͡ギハ
∠ ゲ∠ ∇Βビ
∠ チ
⊥ ゲ͡ ∇ボΑ⊥ ∇リョ∠ »
(Who would give a loan t o He Who is neit her poor nor unj ust .)
Allah's st at ement :
We will ment ion t his Ayah lat er on. Allah t hen said:
びテ
⊥ジ⊥ ∇らΑ∠ ヱ∠ ヂ
⊥ ら͡ ∇ボΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(And it is Allah t hat decreases or increases (your provisions), ) meaning, ` Spend (in Allah's
cause) and do not be anxious.' Cert ainly, Allah is t he Sust ainer Who increases or decreases t he
provisions t o whomever He wills among His servant s. Allah's wisdom is perfect , and,
びラ
∠ ヲ⊥バィ
∠ ∇ゲゎ⊥ ヮ͡ ∇Βャ∠ま͡ヱ∠ ぴ
(and unt o Him you shall ret urn.) on t he Day of Resurrect ion.
As t hat boy grew, Allah raised him t o be a right eous person. When he reached t he age of
prophet hood, Allah revealed t o him and commanded him t o call (his people) t o Him and t o His
Tawhid (Oneness). Shamwil called t he Children of Israel (t o Allah) and t hey asked him t o
appoint a king over t hem so t hat t hey could fight t heir enemies under his command. The
kingship had also ended among t hem. Their Prophet said t o t hem, "What if Allah appoint s a
king over you, would you fulfill your vow t o fight under his command''
∇ギホ∠ ヱ∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ モ∠ わ͡ ⇒∠ボル⊥ Ι z ぺ∠ べ∠レ∠ャ ゅ∠ョヱ∠ ∇やヲ⊥ャゅ∠ホぴ
びゅ∠レも͡ べ∠レ∇よぺ∠ヱ∠ ゅ∠ルゲ͡ ⇒∠Αキ͡ リ͡ョ ゅ∠レ∇ィ͡ゲ∇カぺ⊥
(They said, "Why should we not fight in Allah's way while we have been driven out of our homes
and our children'') meaning, ` Aft er our land had been confiscat ed and our children had been
t aken from us' Allah said:
∇ユヰ⊥ ∇レョあ Κ
⇔ Β͡ヤホ∠ Ι
z ま͡ ∇や∇ヲャzヲ∠ ゎ∠ メ
⊥ ゅ∠わボ͡ ∇ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ょ
∠ わ͡ ミ⊥ ゅzヨヤ∠プ∠ ぴ
びリ ∠ Β͡ヨヤ͡⇒zヌャゅ͡よ ∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱ
(But when fight ing was ordered for t hem, t hey t urned away, all except a few of t hem. And
Allah is All-Aware of t he wrongdoers) meaning, only a few of t hem kept t heir promise, but t he
maj orit y abandoned Jihad and Allah has full knowledge of t hem.
When t he Israelit es asked t heir Prophet t o appoint a king over t hem, he appoint ed Talut (Saul),
who was t hen a soldier. But , Talut was not a descendant of t he house of kings among t hem,
which was exclusively in t he offspring of Yahudha (Judah). This is why t hey said:
びゅ∠レ∇Βヤ∠ハ
∠ マ
⊥ ∇ヤヨ⊥ ∇ャや ヮ⊥ ャ∠ ラ
⊥ ヲ⊥ムΑ∠ ヴzルぺ∠ぴ
(How can he be a king over us) meaning, how can he be t he king for us,
リ
∠ ョあ る⇔ バ∠ シ
∠ れ
∠ ∇ぽΑ⊥ ∇ユャ∠ヱ∠ ヮ⊥ ∇レョ͡ マ
͡ ∇ヤヨ⊥ ∇ャゅ͡よ ペ
ぁェ∠ ぺ∠ リ
⊥ ∇エル∠ ヱ∠ ぴ
びメ
͡ ゅ∠ヨ∇ャや
(when we are fit t er t han him for t he kingdom, and he has not been given enough wealt h) They
said t hat Talut was also poor and did not have t he wealt h t hat j ust ifies him being king. Some
people st at ed t hat Talut used t o bring wat er t o t he people, while ot hers st at ed t hat his
profession was dyeing skins. The Jews, t hus, disput ed wit h t heir Prophet while t hey were
supposed t o obey him and t o say good words t o him.
び∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ⊥ ⇒∠ヘト
∠ ∇タや ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah has chosen him above you) meaning, ` Allah chose Talut from amongst you while
having bet t er knowledge about him.' Their Prophet st at ed, "I did not choose Talut t o be your
king on my own. Rat her, Allah has commanded t hat upon your request .'' Furt her:
びユ͡ ∇ジイ
͡ ∇ャや∠ヱ ユ͡ ∇ヤバ͡ ∇ャや ヶ͡プ る⇔ ト
∠ ∇ジよ∠ ロ⊥ キ∠ や∠コヱ∠ ぴ
(...and has increased him abundant ly in knowledge and st at ure.) meaning, ` Talut is more
knowledgeable and honorable t han you, and st ronger and more pat ient during combat , and has
more knowledge of warfare. In short , he has more knowledge and is st ronger t han you are. The
king should have sufficient knowledge, be fair looking and should have a st rong soul and body.'
He t hen said:
び∀ユΒ͡ヤ∠ハ ノ∀ シ
͡ ヱ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is All-Sufficient for His creat ures' needs, All-Knower.) meaning, His favor is
encompassing and He grant s His mercy t o whom He wills. He also knows t hose who deserve t o
be kings and t hose who do not deserve it .
れ
⊥ ヲ⊥よゅzわャや ユ⊥ ム⊥ Β∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ ヮ͡ ム͡ ∇ヤョ⊥ る∠ Α∠ や∠¬ ラ
z ま͡ ∇ユヰ⊥ Βぁ ら͡ ル͡ ∇ユヰ⊥ ャ∠ メ
∠ ゅ∠ホヱ∠ ぴ
ヴ∠シヲ⊥ョ メ ⊥ や∠¬ ポ ∠ ゲ∠ ゎ∠ ゅzヨョあ る∀ Βz ボ͡ よ∠ ヱ∠ ∇ユム⊥ よあ ケz リあョ ∀るレ∠ Β͡ムシ ∠ ヮ͡ Β͡プ
る⇔ Α∠ Ε
∠ マ
∠ ャ͡ク∠ ヶ͡プ ラ
z ま͡ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ヮ⊥ ヤ⊥ヨ͡ ∇エゎ∠ ラ
∠ ヱ⊥ゲ⇒∠ワ メ ⊥ や∠¬ヱ∠
びリ ∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ∇ユム⊥ ャz
b(248. And t heir Prophet said t o t hem: "Verily! The sign of His kingdom is t hat t here shall come
t o you At -Tabut , wherein is Sakinah (peace and reassurance) from your Lord and a remnant of
t hat which Musa (Moses) and Harun (Aaron) left behind, carried by t he angels. Verily, in t his is
a sign for you if you are indeed believers.)
Their Prophet t hen proclaimed, "The sign of t he blessings of Talut 's kingship over you is t hat
Allah will give you back t he Tabut (wooden box) t hat has been t aken from you.'' Allah said:
び∀る∠レΒム͡ シ
∠ ヮ͡ Β͡プぴ
(wherein is Sakinah) means grace. In addit ion, Ar-Rabi` said t hat Sakinah means mercy. This is
also t he meaning given by Ibn ` Abbas, as Al-` Awfi narrat ed.
びラ
∠ ヱ⊥ゲ⇒∠ワ メ
⊥ や∠¬ヱ∠ ヴ∠シヲ⊥ョ メ
⊥ や∠¬ ポ
∠ ゲ∠ ゎ∠ ゅzヨョあ る∀ Βz ボ͡ よ∠ ヱ∠ ぴ
(...and a remnant of t hat which Musa (Moses) and Harun (Aaron) left behind,)
Ibn Jarir relat ed t hat Ibn ` Abbas said about t his Ayah:
びラ
∠ ヱ⊥ゲ⇒∠ワ メ
⊥ や∠¬ヱ∠ ヴ∠シヲ⊥ョ メ
⊥ や∠¬ ポ
∠ ゲ∠ ゎ∠ ゅzヨョあ る∀ Βz ボ͡ よ∠ ヱ∠ ぴ
(...and a remnant of t hat which Musa (Moses) and Harun (Aaron) left behind, ) Meaning, Moses'
st aff and t he remnant s of t he Tablet s. This is t he same Tafsir of Qat adah, As-Suddi, Ar-Rabi`
bin Anas and ` Ikrimah, who added, "And also t he Torah.'' ` Abdur-Razzaq said t hat he asked At h-
Thawri about t he meaning of,
びラ
∠ ヱ⊥ゲ⇒∠ワ メ
⊥ や∠¬ヱ∠ ヴ∠シヲ⊥ョ メ
⊥ や∠¬ ポ
∠ ゲ∠ ゎ∠ ゅヨz ョあ る∀ Βz ボ͡ よ∠ ヱ∠ ぴ
(...and a remnant of t hat which Musa (Moses) and Harun (Aaron) left behind,)
At h-Thawri said, "Some said t hat it cont ained a pot of manna and t he remnant s of t he Tablet s,
while some ot hers said t hat it cont ained (Moses') st aff and t wo shoes (and refer t o 20:12).''
Ibn Jurayj st at ed t hat Ibn ` Abbas said, "The angels came down while carrying t he Tabut
bet ween t he sky and t he eart h, unt il t hey placed it before Talut while t he people were
wat ching.'' As-Suddi said, "The Tabut was brought t o Talut 's house, so t he people believed in
t he prophet hood of Sham` un (Simeon) and obeyed Talut ''
び∇ユム⊥ ャz る⇔ Α∠ Ε
∠ マ
∠ ャ͡ク∠ ヶ͡プ ラ
z ま͡ぴ
(Verily, in t his is a sign for you) t est ifying t o my t rut h in what I was sent wit h, my prophet hood,
and my command t o you t o obey Talut ,
びリ
∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡まぴ
(if you are indeed believers. ) in Allah and t he Hereaft er.''
Allah st at es t hat Talut , t he king of t he Children of Israel, marched fort h wit h his soldiers and
t he Israelit es who obeyed him. His army was of eight y t housand t hen, according t o As-Suddi,
but Allah knows best . Talut said:
びヶあレョ͡ ザ
∠ ∇Βヤ∠プ∠ ヮ⊥ ∇レョ͡ ゆ
∠ ゲ͡ セ
∠ リ∠ヨプ∠ ぴ
(So whoever drinks t hereof, he is not of me;) meaning, shall not accompany me t oday,
びロ͡ ギ͡ Β∠ よ͡ る⇔ プ∠ ∇ゲビ
⊥ フ
∠ ゲ∠ わ∠ ∇ビや リ
͡ ョ∠ Ι
z ま͡ ヴあレョ͡ ヮ⊥ ルz み͡プ∠ ヮ⊥ ∇ヨバ∠ ∇トΑ∠ ∇ユャzぴ
(and whoever t ast es it not , he is of me, except him who t akes (t hereof) in t he hollow of his
hand.) meaning, t here is no harm in t his case. Allah t hen said:
び∇ユヰ⊥ ∇レョあ Κ
⇔ Β͡ヤホ∠ Ι
z ま͡ ヮ⊥ ∇レョ͡ ∇やヲ⊥よゲ͡ ゼ
∠ プ∠ ぴ
(Yet , t hey drank t hereof, all, except a few of t hem.)
Ibn Jurayj st at ed t hat Ibn ` Abbas comment ed, "Whoever t ook some of it (t he river's wat er) in
t he hollow of his hand, quenched his t hirst ; as for t hose who drank freely from it , t heir t hirst
was not quenched.''
Ibn Jarir report ed t hat Al-Bara' bin ` Azib said, "We used t o say t hat t he Companions of
Muhammad who accompanied him on t he bat t le of Badr were more t han t hree hundred and
t en, j ust as many as t he soldiers who crossed t he river wit h Talut . Only t hose who believed
crossed t he river wit h him.'' Al-Bukhari also report ed t his.
This is why Allah said:
Ι
∠ ∇やヲ⊥ャゅ∠ホ ヮ⊥ バ∠ ョ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや∠ヱ ヲ∠ ワ⊥ ロ⊥ コ∠ ヱ∠ ゅ∠ィ ゅzヨヤ∠プ∠ ぴ
びロ͡ キ͡ ヲレ⊥ィヱ∠ れ ∠ ヲ⊥ャゅ∠イよ͡ ュ∠ ∇ヲΒ∠ ∇ャや ゅ∠レ∠ャ る∠ ホ∠ ゅ∠デ
(So when he had crossed it (t he river), he and t hose who believed wit h him, t hey said: "We
have no power t his day against Jalut (Goliat h) and his host s.'')
This Ayah indicat es t hat t he Israelit es (who remained wit h Saul) t hought t hat t hey were few in
t he face of t heir enemy who were many t hen. So, t heir knowledgeable scholars st rengt hened
t heir resolve by st at ing t hat Allah's promise is t rue and t hat t riumph comes from Allah Alone,
not from t he large numbers or t he adequacy of t he supplies. They said t o t hem:
ヮ⊥ ヤzャや∠ヱ ヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡ り⇔ ゲ∠ Β͡んミ∠ る∃ ゃ∠ プ͡ ∇ろら∠ ヤ∠ビ
∠ る∃ ヤ∠Β͡ヤホ∠ る∃ ゃ∠ プ͡ リあョ ユ∠ミぴ
びリ∠ Α͡ゲら͡ ⇒zダャや ノ∠ ョ∠
("How oft en has a small group overcome a might y host by Allah's leave'' And Allah is wit h As-
Sabirin (t he pat ient ).)
When t he fait hful part y, who were few under t he command of Talut , faced t heir enemy, who
were many under t he command of Jalut ,
びや⇔ゲ∇らタ
∠ ゅ∠レ∇Βヤ∠ハ
∠ ∇パゲ͡ ∇プぺ∠ べ∠レよz ケ∠ ∇やヲ⊥ャゅ∠ホぴ
(t hey invoked: "Our Lord! Pour fort h on us pat ience...'') meaning, send down pat ience on us
from You.
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ͡ ∇ヲボ∠ ∇ャや ヴ∠ヤハ
∠ ゅ∠ル∇ゲダ
⊥ ルや∠ヱぴ
(and make us vict orious over t he disbelieving people.)
Allah said:
びヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡ ユ⊥ワヲ⊥ョゴ∠ ヰ∠ プ∠ ぴ
(So t hey rout ed t hem by Allah's leave) meaning, t hey defeat ed and overwhelmed t hem by
Allah's aid and support . Then,
びれ
∠ ヲ⊥ャゅ∠ィ キ⊥ ヱ⊥ヱや∠キ モ
∠ わ∠ ホ∠ ヱ∠ ぴ
(and Dawud killed Jalut )
Israelit e account s claimed t hat (Prophet ) David killed Goliat h wit h a slingshot t hat he had,
which he launched at Goliat h causing his deat h.
Talut promised t hat whoever killed Jalut , would marry his daught er and would share his
kingship and aut horit y. He kept his promise. Lat er, t he kingship was t ransferred t o Prophet
Dawud in addit ion t o being grant ed Prophet hood by Allah. So, Allah said:
びマ
∠ ∇ヤヨ⊥ ∇ャや ヮ⊥ zヤャや ヮ⊥ ⇒∠ゎへ∠ヱぴ
(...and Allah gave him (Dawud) t he kingdom) t hat Talut had and,
び͡る∠ヨ⇒⇒∇ム͡エ∇ャや∠ヱぴ
(and Al-Hikmah) t hat comes wit h t he prophet hood, meaning, aft er Shamwil. Allah t hen said:
れ
͡ ギ∠ ジ
∠ ヘ∠ ャ∠ ヂ
∃ ∇バら∠ よ͡ ユ⊥ヰツ
∠ ∇バよ∠ サ
∠ ゅzレャや ヮ͡ ヤzャや ノ⊥ ∇プキ∠ Ι
∠ ∇ヲャ∠ヱ∠ ぴ
びチ
⊥ ∇ケΕ ∠や
(And if Allah did not check one set of people by means of anot her, t he eart h would indeed be
full of mischief.)
This Ayah indicat es t hat if it were not for t he fact t hat Allah checks one set of people wit h
anot her, such as when Talut and t he bravery of Dawud helped t he Children of Israel (against
Goliat h), t hen people would have perished. Similarly, Allah said:
∇ろ∠ョギあ ヰ⊥ ャz ヂ
∃ ∇バら∠ よ͡ ∇ユヰ⊥ ツ
∠ ∇バよ∠ サ ∠ ゅzレャや ヮ͡ ヤzャや ノ⊥ ∇プキ∠ Ι ∠ ∇ヲャ∠ヱ∠ ぴ
ユ⊥ シや ゅ∠ヰΒ͡プ ゲ⊥ ミ∠ ∇グΑ⊥ ギ⊥ イ
͡ ⇒∠ジョ∠ ヱ∠ れ
∀ ヲ∠ ヤ∠タ
∠ ヱ∠ ノ∀ Β∠ よ͡ ヱ∠ ノ⊥ ョ͡ ヲ∠ タ
∠
びや⇔ゲΒ͡んミ∠ ヮ͡ ヤzャや
(For had it not been t hat Allah checks one set of people by means of anot her, monast eries,
churches, synagogues, and Masj ids, wherein t he Name of Allah is ment ioned much, would
surely, have been pulled down.) (22:40)
Allah said:
リ
∠ ヨ͡ ャ∠ マ
∠ ルz ま͡ヱ∠ ペ
あエ
∠ ∇ャゅ͡よ マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ワヲ⊥ヤ∇わ∠ル ヮ͡ ヤzャや ろ
⊥ ⇒∠Αへ マ∠ ∇ヤゎ͡ ぴ
びリ∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや
(These are t he verses of Allah, We recit e t hem t o you (O Muhammad ) in t rut h, and surely, you
are one of t he Messengers (of Allah).)
This Ayah st at es, ` These Ayat (verses) of Allah t hat We have narrat ed for you in t rut h conform
t o t he exact manner t hat t hese st ories have occurred and t o t he t rut h t hat st ill remain in t he
(Divine) Books t hat t he scholars of t he Children of Israel have and know. Allah said: O
Muhammad,
びマ
∠ ルz ぺ∠ヱ∠ ぴ
(you are)
びリ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや リ
∠ ヨ͡ ャ∠ぴ
(one of t he Messengers (of Allah)) emphat ically st at ing t he t rut h of his prophet hood
∇ユヰ⊥ ∇レョあ ヂ ∃ ∇バよ∠ ヴ∠ヤハ ∠ ∇ユヰ⊥ ツ ∠ ∇バよ∠ ゅ∠レ∇ヤツ z プ∠ モ ⊥シ⊥ ぁゲャや マ ∠ ∇ヤゎ͡ ぴ
ゅ∠レ∇Βゎ∠ や∠¬ヱ∠ ろ∃ ⇒∠ィケ∠ キ∠ ∇ユヰ⊥ ツ ∠ ∇バよ∠ ノ∠ プ∠ ケ∠ ヱ∠ ヮ⊥ ヤzャや ユ∠ ヤzミ∠ リzョ
サ͡ ギ⊥ ボ⊥ ∇ャや ゥ ͡ ヱ⊥ゲよ͡ ヮ⊥ ⇒∠ル∇ギΑz ぺ∠ヱ∠ ろ ͡ ⇒∠レΒあ ら∠ ∇ャや ユ∠ Α∠ ∇ゲョ∠ リ ∠ ∇よや ヴ∠ジΒ͡ハ
ギ͡ ∇バよ∠ リあョ ユ͡ワギ͡ ∇バよ∠ リ͡ョ リ ∠ Α͡グャzや モ ∠ わ∠ わ∠ ∇ホや ゅ∠ョ ヮ⊥ zヤャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠
∇リョz ∇ユヰ⊥ ∇レヨ͡ プ∠ ∇やヲ⊥ヘヤ∠わ∠ ∇カや リ ͡ ム͡ ⇒∠ャヱ∠ ろ ⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ヰ⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ
∇やヲ⊥ヤ∠わ∠わ∇ホや ゅ∠ョ ヮ⊥ ヤzャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ゲ∠ ヘ∠ ミ∠ リzョ ユ⊥ヰ∇レョ͡ ヱ∠ リ ∠ ョ∠ や∠¬
び ギ⊥ Α͡ゲΑ⊥ ゅ∠ョ モ
⊥ バ∠ ∇ヘΑ∠ ヮ∠ ヤzャや リ
z ム͡ ⇒∠ャヱ∠
(253. Those Messengers! We preferred some of t hem t o ot hers; t o some of t hem Allah spoke
(direct ly); ot hers He raised t o degrees (of honor); and t o ` Isa, t he son of Maryam, We gave
clear proofs and evidences, and support ed him wit h Ruh-il-Qudus Jibril . If Allah had willed,
succeeding generat ions would not have fought against each ot her, aft er clear Verses of Allah
had come t o t hem, but t hey differed some of t hem believed and ot hers disbelieved. If Allah
had willed, t hey would not have fought against one anot her, but Allah does what He wills.)
ゅ∠レ∇Βゎ∠ や∠¬ヱ∠ ヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ リ
∠ ΒあΒら͡ レz ャや ヂ
∠ ∇バよ∠ ゅ∠レ∇ヤツ
z プ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
びや⇔ケヲ⊥よコ∠ ∠キヱ⊥ヱや∠キ
(And indeed, We have preferred some of t he Prophet s above ot hers, and t o Dawud We gave t he
Zabur (Psalms)) 17:55 .
∇ユヰ⊥ ∇レョあ ヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ∇ユヰ⊥ ツ
∠ ∇バよ∠ ゅ∠レ∇ヤツ
z プ∠ モ
⊥シ ⊥ ぁゲャや マ ∠ ∇ヤゎ͡ ぴ
びヮ⊥ zヤャや ユ∠ ヤzミ∠ リzョ
(Those Messengers! We preferred some of t hem t o ot hers; t o some of t hem Allah spoke
(direct ly)) meaning, Musa and Muhammad , and also Adam according t o a Hadit h recorded in
Sahih Ibn Hibban from Abu Dharr.
びろ
∃ ⇒∠ィケ∠ キ∠ ∇ユヰ⊥ ツ
∠ ∇バよ∠ ノ∠ プ∠ ケ∠ ヱ∠ ぴ
(Ot hers He raised t o degrees (of honor)) as is evident in t he Hadit h about t he Isra' j ourney,
when t he Messenger of Allah saw t he Prophet s in t he various heavens according t o t heir rank
wit h Allah.
If somebody asks about t he collect ive meaning of t his Ayah and t he Hadit h t hat t he Two Sahihs
collect ed from Abu Hurayrah which st at es, "Once, a Muslim man and a Jew had an argument
and t he Jew said, ` No, by Him Who gave Musa superiorit y over all human beings!' Hearing him,
t he Muslim man raised his hand and slapped t he Jew on his face and said, ` Over Muhammad
t oo, O evil one!' The Jew went t o t he Prophet and complained t o him and t he Prophet said,
ラ
∠ ヲ⊥ボバ∠ ∇ダΑ∠ サ∠ ゅzレャや ラ z み͡プ∠ ∩͡¬ゅ∠Βら͡ ∇ルほ∠∇ャや ヴ∠ヤハ
∠ ヶ͡ルヲ⊥ヤツ あ ヘ∠ ゎ⊥ ゅ∠ャ»
ヴ∠シヲ⊥ョ ギ⊥ ィ ͡ ほ∠プ∠ ∩⊥ペΒ͡ヘΑ⊥ ∇リョ∠ メ ∠ ヱz ぺ∠ ラ ⊥ ヲ⊥ミほ∠プ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠
∇ュぺ∠ ヶ͡ヤ∇らホ∠ ベ
∠ ゅ∠プぺ∠ ヵ͡ケ∇キ∠ぺ ゅ∠ヤプ∠ ∩͡ス∇ゲバ∠ ∇ャや る͡ ヨ∠ も͡ ゅ∠ボよ͡ ゅ⇔ゼデ ͡ ゅ∠よ
ヴ∠ヤハ ∠ ヶ͡ルヲ⊥ヤツ あ ヘ∠ ゎ⊥ ゅ∠ヤプ∠ ∨͡ケヲぁトャや る͡ ボ∠ ∇バダ ∠ よ͡ ヵ ∠ コ͡ ヲ⊥ィ
«¬ゅ∠Βら͡ ∇ルほ∠∇ャや
(Don't give me superiorit y above t he Prophet s, for t he people will become unconscious on t he
Day of Resurrect ion, and I will be t he first t o be resurrect ed t o see Musa holding on t o t he
pillar of Allah's Throne. I will not know whet her t he unconsciousness Musa suffered on t he Day
of t he Trumpet sufficed for him, or if he got up before me. So, do not give me superiorit y
above t he Prophet s.) In anot her narrat ion, t he Prophet said, (Do not give superiorit y t o some
Prophet s above ot hers.)
The answer t o t his quest ion is t hat t his Hadit h prohibit s preferring some Prophet s above ot hers
in cases of disput e and argument , such as t he incident ment ioned in t he Hadit h. The Hadit h
indicat es t hat it is not up t o creat ion t o decide which Prophet is bet t er, for t his is Allah's
decision. The creat ion is only required t o submit t o, obey and believe in Allah's decision.
Allah's st at ement ,
びろ
͡ ⇒∠レΒあ ら∠ ∇ャや ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡ハ ゅ∠レ∇Β∠ゎや∠¬∠ヱぴ
(And We gave ` Isa, t he son of Maryam, clear signs) refers t o t he proofs and unequivocal
evidences t hat t est ify t o t he t rut h t hat ` Isa delivered t o t he Children of Israel, t hus t est ifying
t hat he was Allah's servant and His Messenger t o t hem.
びサ
͡ ギ⊥ ボ⊥ ∇ャや ゥ
͡ ヱ⊥ゲよ͡ ヮ⊥ ⇒∠ル∇ギΑz ぺ∠ヱ∠ ぴ
(And support ed him wit h Ruh-il-Qudus) meaning Allah aided ` Isa wit h Jibil, peace be upon him.
Allah t hen said,
ギ͡ ∇バよ∠ リあョ ユ͡ワギ͡ ∇バよ∠ リ͡ョ リ ∠ Α͡グャzや モ ∠ わ∠ わ∠ ∇ホや ゅ∠ョ ヮ⊥ ヤzャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ぴ
∇リョz ∇ユヰ⊥ ∇レヨ͡ プ∠ ∇やヲ⊥ヘヤ∠わ∠ ∇カや リ ͡ ム͡ ⇒∠ャヱ∠ ろ ⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ヰ⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ
び∇やヲ⊥ヤわ∠ わ∠ ∇ホや ゅ∠ョ ヮ⊥ zヤャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ゲ∠ ヘ∠ ミ∠ リzョ ユヰ⊥ ∇レョ͡ ヱ∠ リ ∠ ョ∠ や∠¬
(If Allah had willed, succeeding generat ions would not have fought against each ot her, aft er
clear Verses of Allah had come t o t hem, but t hey differed some of t hem believed and ot hers
disbelieved. If Allah had willed, t hey would not have fought against one anot her.) meaning all
t his happened by Allah's decree, and t his is why He said next ,
モ
͡ ∇らホ∠ リあョ ユ⊥ム⇒∠レ∇ホコ∠ ケ∠ ゅzヨョ͡ ∇やヲ⊥ボヘ͡ ル∠ぺ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
∀る∠バ⇒∠ヘ∠セ Ι
∠ ヱ∠ ∀るヤzカ ⊥ Ι ∠ ヱ∠ ヮ͡ Β͡プ ∀ノ∇Β∠よ Ι z ∀ュ∇ヲ∠Α ヴ ∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ
びラ ∠ ヲ⊥ヨヤ͡⇒zヌャや ユ⊥ ワ⊥ ラ ∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや∠ヱ
(254. O you who believe! Spend of t hat wit h which We have provided for you, before a Day
comes when t here will be no bargaining, nor friendship, nor int ercession. And it is t he
disbelievers who are t he wrongdoers.)
Allah commands His servant s t o spend for His sake, in t he pat h of right eousness, from what He
has grant ed t hem, so t hat t hey acquire and keep t he reward of t his right eous deed wit h t heir
Lord and King. Let t hem rush t o perform t his deed in t his life,
び∀ュ∇ヲ∠Α ヴ
∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ モ
͡ ∇らホ∠ リあョぴ
(before a Day comes) meaning, t he Day of Resurrect ion,
び∀る∠バ⇒∠ヘ∠セ Ι
∠ ヱ∠ ∀るヤzカ
⊥ Ι
∠ ヱ∠ ヮ͡ Β͡プ ∀ノ∇Β∠よ Ι
zぴ
(when t here will be no bargaining, nor friendship, nor int ercession.)
This Ayah indicat es t hat on t hat Day, no one will be able t o bargain on behalf of himself or
ransom himself wit h any amount , even if it was t he eart h's fill of gold; nor will his friendship or
relat ion t o anyone benefit him. Similarly, Allah said,
Ι
∠ ヱ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ょ
∠ ⇒∠ジル∠ぺ Κ
∠ プ∠ ケ͡ ヲぁダャや ヴ͡プ オ
∠ ヘ͡ ル⊥ や∠クみ͡プ∠ ぴ
びラ∠ ヲ⊥ャ¬∠ べ∠ジわ∠ Α∠
(Then, when t he Trumpet is blown, t here will be no kinship among t hem t hat Day, nor will t hey
ask of one anot her) 23:101 .
び∀る∠バ⇒∠ヘ∠セ Ι
∠ ヱ∠ ぴ
(Nor int ercession) meaning, t hey will not benefit by t he int ercession of anyone.
Allah's st at ement ,
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ユ⊥ ワ⊥ ラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや∠ヱぴ
(and it is t he disbelievers who are t he wrongdoers) indicat es t hat no inj ust ice is worse t han
meet ing Allah on t hat Day while a disbeliever. Ibn Abi Hat im recorded t hat ` At a' bin Dinar said,
"All t hanks are due t o Allah Who said,
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ユ⊥ ワ⊥ ラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや∠ヱぴ
(and it is t he disbelievers who are t he wrongdoers) but did not say, ` And it is t he wrongdoers
who are t he disbelievers.'''
る∀ レ∠ シ
͡ ロ⊥ グ⊥ カ
⊥ ∇ほゎ∠ Ι ∠ ュ⊥ ヲぁΒボ∠ ∇ャや ヴ ぁエ ∠ ∇ャや ヲ∠ ワ⊥ Ι z ま͡ ヮ∠ ⇒∠ャま͡ Ι
∠ ヮ⊥ zヤャやぴ
リ∠ョ チ ͡ ∇ケΙ x や ヶ͡プ ゅ∠ョ∠ヱ れ ͡ や∠ヲ⇒∠ヨジ z ャや ヶ͡プ ゅ∠ョ ヮ⊥ zャ ∀ュ∇ヲ∠ル Ι ∠ ヱ∠
∇ユヰ͡ Α͡ギ∇Αぺ∠ リ
∠ ∇Βよ∠ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヮ͡ ル͡ ∇クみ͡よ͡ Ι
z ま͡ ロ⊥ ギ∠ レ͡ハ ノ⊥ ヘ∠ ∇ゼΑ∠ ン͡グャzや や∠ク
ゅ∠ヨよ͡ Ι z ま͡ ヮ͡ ヨ͡ ∇ヤハ
͡ ∇リョあ ¬∃ ∇ヶゼ ∠ よ͡ ラ ∠ ヲ⊥トΒ͡エΑ⊥ Ι ∠ ヱ∠ ∇ユヰ⊥ ヘ∠ ∇ヤカ
∠ ゅ∠ョヱ∠
Ι
∠ ヱ∠ チ
∠ ∇ケΙ
x や∠ヱ れ ͡ や∠ヲ⇒∠ヨジz ャや ヮ⊥ ぁΒシ ͡ ∇ゲミ⊥ ノ∠ シ ͡ ヱ∠ ¬∠ べ∠セ
び ユ⊥ Β͡ヌバ∠ ∇ャや ヴ
ぁ ヤ͡バ∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ ゅ∠ヨヰ⊥ ヌ
⊥ ∇ヘェ
͡ ロ⊥ キ⊥ ヱ⊥ぽΑ∠
(255. Allah! None has t he right t o be worshipped but He, t he Ever Living, t he One Who sust ains
and prot ect s all t hat exist s. Neit her slumber nor sleep overt akes Him. To Him belongs what ever
is in t he heavens and what ever is on t he eart h. Who is he t hat can int ercede wit h Him except
wit h His permission He knows what happens t o t hem (His creat ures) in t his world, and what will
happen t o t hem in t he Hereaft er. And t hey will never compass anyt hing of His Knowledge
except t hat which He wills. His Kursi ext ends over t he heavens and t he eart h, and He feels no
fat igue in guarding and preserving t hem. And He is t he Most High, t he Most Great .)
ラ
z ま͡ ∩͡ロギ͡ Β∠ よ͡ ヶ͡ジ∇ヘル∠ ヵ͡グャzや∠ヱ ∩͡ケグ͡ ∇レヨ⊥ ∇ャや ゅ∠よ∠ぺ ユ⊥ ∇ヤバ͡ ∇ャや マ
∠ レ͡ ∇ヰΒ∠ ャ͡»
ベ
͡ ゅ∠シ ギ∠ ∇レハ ͡ マ ∠ ヤ͡ヨ∠ ∇ャや サ
⊥ あギボ∠ ゎ⊥ ∩͡リ∇Βわ∠ ヘ∠ セ
∠ ヱ∠ ゅ⇔ルゅ∠ジャ͡ ゅ∠ヰャ∠
«ス∇ゲバ∠ ∇ャや
(Congrat ulat ions for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This
Ayah has a t ongue and t wo lips wit h which she praises t he King (Allah) next t o t he leg of t he
Throne.)
This Hadit h was also collect ed by Muslim, but he did not include t he part t hat st art s wit h, "By
He in Whose Hand...''
Imam Ahmad recorded t hat Abu Ayyub said t hat he had some dat es and a Ghoul used t o t ake
some, and he complained t o t he Prophet . The Prophet said t o him, "When you see her, say, ` In
t he Name of Allah, answer t o t he Messenger of Allah'.'' Abu Ayyub said t hat when she came
again, he said t hese words and he was able t o grab her. She begged, "I will not come again,'' so
Abu Ayyub released her. Abu Ayyub went t o t he Prophet and t he Prophet asked him, "What did
your prisoner do'' Abu Ayyub said, "I grabbed her and she said t wice, ` I will not come again,'
and I released her.'' The Prophet said, "She will come back.'' Abu Ayyub said, "So I grabbed her
t wice or t hree t imes, yet each t ime I would release her when she vowed not t o come back. I
would go t o t he Prophet who would ask me, ` What is t he news of your prisoner' I would say, ` I
grabbed her, t hen released her when she said t hat she would not ret urn.' The Prophet would
say t hat she would ret urn. Once, I grabbed her and she said, ` Release me and I will t each you
somet hing t o recit e so t hat no harm t ouches you, t hat is, Ayat Al-Kursi.' Abu Ayyub went t o t he
Prophet and t old him, and t he Prophet said, "She is liar, but she t old t he t rut h.'' At -Tirmidhi
recorded t his Hadit h in t he chapt er of t he virt ues of t he Qur'an and said, "Hasan Gharib.'' In
Arabic, ` Ghoul' refers t o t he Jinn when t hey appear at night .
Al-Bukhari recorded a similar st ory in his Sahih from Abu Hurayrah, in t he chapt ers on t he
virt ues of t he Qur'an and t he descript ion of Shayt an. In t his narrat ion, Abu Hurayrah said,
"Allah's Messenger assigned me t o keep wat ch over t he Sadaqah (charit y) of Ramadan. A person
snuck in and st art ed t aking handfuls of foodst uff. I caught him and said, ` By Allah, I will t ake
you t o Allah's Messenger.' He said, ` Release me, for I am meek and have many dependent s and
am in great need.' I released him, and in t he morning Allah's Messenger asked me, ` What did
your prisoner do yest erday, O Abu Hurayrah' I said, ` O Allah's Messenger! He complained of
being needy and of having many dependent s, so I pit ied him and let him go.' Allah's Messenger
said, ` Indeed, he t old you a lie and will be coming again.' I believed t hat he would show up
again, for Allah's Messenger had t old me t hat he would ret urn. So, I wat ched for him. When he
(showed up and) st art ed st ealing handfuls of foodst uff, I caught hold of him again and said, ` I
will definit ely t ake you t o Allah's Messenger.' He said, ` Leave me, for I am very needy and have
many dependent s. I promise I will not come back again.' I pit ied him and let him go. In t he
morning Allah's Messenger asked me, ` What did your prisoner do last night , O Abu Hurayrah!' I
replied, ` O Allah's Messenger! He complained of his great need and of t oo many dependent s, so
I t ook pit y on him and set him free.' Allah's Messenger said, ` Verily, he t old you a lie; he will
ret urn.' I wait ed for him at t ent ively for t he t hird t ime, and when he (came and) st art ed
st ealing handfuls of t he foodst uff, I caught hold of him and said, ` I will surely t ake you t o
Allah's Messenger as it is t he t hird t ime you promised not t o ret urn, yet you ret urned.' He said,
` Let me t each you some words which Allah will give you benefit from.' I asked, ` What are t hey'
He replied, ` Whenever you go t o bed, recit e Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-
Qayyum, t ill you finish t he whole verse. (If you do so), Allah will appoint a guard for you who
will st ay wit h you, and no Shayt an will come near you unt il morning.' So, I released him. In t he
morning, Allah's Messenger asked, ` What did your prisoner do yest erday' I replied, ` O Allah's
Messenger! He claimed t hat he would t each me some words by which Allah will grant me some
benefit , so I let him go.' Allah's Messenger asked, ` What are t hey' I replied, ` He said t o me:
Whenever you go t o bed, recit e Ayat Al-Kursi from t he beginning t o t he end, Allahu la ilaha illa
Huwal-Hayyul-Qayyum. He furt her said t o me: (If you do so), Allah will appoint a guard for you
who will st ay wit h you, and no Shayt an will come near you unt il morning.' (One of t he
narrat ors) t hen comment ed t hat t hey (t he Companions) were very keen t o do good deeds. The
Prophet said, ` He spoke t he t rut h, alt hough he is a liar. Do you know whom you were t alking
t o, t hese t hree night s, O Abu Hurayrah' Abu Hurayrah said, ` No.' He said, ` It was Shayt an.''' An-
Nasa'i also recorded t his Hadit h in Al-Yawm wa Al-Laylah.
び ュ⊥ ヲぁΒボ∠ ∇ャや ヴ
ぁエ
∠ ∇ャや ヲ∠ ワ⊥ Ι
z ま͡ ∠ヮ⇒∠ャ͡ま Ι
∠ ヮ⊥ zヤャやぴ
(Allah! None has t he right t o be worshipped but He, t he Ever Living, t he One Who sust ains and
prot ect s all t hat exist s) 2:255 , and,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
(Alif-Lam-Mim. Allah! None has t he right t o be worshipped but He, t he Ever Living, t he One
Who sust ains and prot ect s all t hat exist s) 3:1-2 ,
«ユ∠ヌ∇ハほ∠∇ャや ぶ
͡ や ユ∠ ∇シや ゅ∠ヨヰ͡ Β͡プ ラ
z ま͡»
(They cont ain Allah's Great est Name.)
This is also t he narrat ion collect ed by Abu Dawud, At -Tirmidhi and Ibn Maj ah, and At -Tirmidhi
said, "Hasan Sahih''.
Furt her, Ibn Marduwyah recorded t hat Abu Umamah report ed t hat t he Prophet said,
ヶ͡プ ∩∠ゆゅ∠ィぺ∠ ヮ͡ よ͡ ヶ
∠ハ
͡ キ⊥ や∠クま͡ ヵ͡グャzや ∩⊥ユヌ ∠ ∇ハほ∠∇ャや ぶ ͡ や ユ⊥ ∇シや»
«ヮデ∠ヱ ラ ∠ や∠ゲ∇ヨハ
͡ メ͡ へ∠ヱ り͡ ゲ∠ ボ∠ ら∠ ∇ャや り͡ ケ∠ ヲ⊥シ :ゐ∃ ゅ∠ヤを∠
(Allah's Great est Name, if He was supplicat ed wit h it , He answers t he supplicat ion, is in t hree
Surahs - Al-Baqarah, Al ` Imran and Ta-Ha.)
Hisham bin ` Ammar, t he Khat ib (orat or) of Damascus (one of t he narrat ors in t he above
narrat ion), said, "As for Al-Baqarah, it is in,
び ュ⊥ ヲぁΒボ∠ ∇ャや ヴ
ぁエ
∠ ∇ャや ヲ∠ ワ⊥ Ι
z ま͡ ∠ヮ⇒∠ャ͡ま Ι
∠ ヮ⊥ zヤャやぴ
(Allah! None has t he right t o be worshipped but He, t he Ever Living, t he One Who sust ains and
prot ect s all t hat exist s) 2:255 ; in Al ` Imran, it is in,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
(Alif-Lam-Mim. Allah! None has t he right t o be worshipped but He, t he Ever Living, t he One
Who sust ains and prot ect s all t hat exist s) 3:1-2 , while in Ta-Ha, it is in,
びロ͡ ゲ͡ ∇ョほ∠よ͡ チ
⊥ ∇ケΙ
x や∠ヱ ¬⊥ べ∠ヨジ
z ャや ュ∠ ヲ⊥ボゎ∠ ラ∠ぺ ヮ͡ わ͡ ⇒∠Αや∠¬ ∇リョ͡ ヱ∠ ぴ
(And among His signs is t hat t he heaven and t he eart h st and by His command) 30:25 . 3.
Allah's st at ement ,
び∀ュ∇ヲ∠ル Ι
∠ ヱ∠ る∀ レ∠ シ
͡ ロ⊥ グ⊥ カ
⊥ ∇ほゎ∠ Ι
∠ぴ
(Neit her slumber nor sleep overt akes Him) means, no short coming, unawareness or ignorance
ever t ouches Allah. Rat her, He is aware of, and cont rols what every soul earns, has perfect
wat ch over everyt hing, not hing escapes His knowledge, and no secret mat t er is secret t o Him.
Among His perfect at t ribut es, is t he fact t hat He is never effect ed by slumber or sleep.
Therefore, Allah's st at ement ,
びる∀ レ∠ シ
͡ ロ⊥ グ⊥ カ
⊥ ∇ほゎ∠ Ι
∠ぴ
(Neit her slumber overt akes Him) indicat es t hat no unawareness due t o slumber ever overt akes
Allah. Allah said aft erwards,
び∀ュ∇ヲ∠ル Ι
∠ ヱ∠ ぴ
(nor sleep), which is st ronger t han slumber. It is recorded in t he Sahih t hat Abu Musa said, "The
Messenger of Allah delivered a speech regarding four words:
4. Allah's st at ement ,
びチ
͡ ∇ケΙ
x や ヶ͡プ ゅ∠ョ∠ヱ れ
͡ や∠ヲ⇒∠ヨジ
z ャや ヶ͡プ ゅ∠ョ ヮ⊥ zャぴ
(To Him belongs what ever is in t he heavens and what ever is on t he eart h) indicat es t hat
everyone is a servant for Allah, a part of His kingdom and under His power and aut horit y.
Similarly, Allah said,
ヴ͡ゎへ Ι z ま͡ チ
͡ ∇ケΙ x や∠ヱ れ ͡ ヲ∠ ⇒∠ヨジz ャや ヴ͡プ リ∠ョ ぁモミ⊥ ラ͡まぴ
- や⇔ギ∂ ハ
∠ ∇ユワ⊥ ギz ハ
∠ ヱ∠ ∇ユヰ⊥ ⇒∠ダ∇ェぺ∠ ∇ギボ∠ ャz - や⇔ギ∇らハ ∠ リ ͡ ⇒∠ヨ∇ェゲz ャや
び や⇔キ∇ゲプ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ͡ヮΒ͡ゎや∠¬ ∇ユヰ⊥ ぁヤミ⊥ ヱ∠
(There is none in t he heavens and t he eart h but comes unt o t he Most Gracious (Allah) as a
servant . Verily, He knows each one of t hem, and has count ed t hem a full count ing. And
everyone of t hem will come t o Him alone on t he Day of Resurrect ion (wit hout any helper, or
prot ect or or defender)) 19:93-95 . 5. Allah's st at ement ,
びヮ͡ ル͡ ∇クみ͡よ͡ Ι
z ま͡ ロ⊥ ギ∠ レ͡ハ ノ⊥ ヘ∠ ∇ゼΑ∠ ン͡グャzや や∠ク リ∠ョぴ
(Who is he t hat can int ercede wit h Him except wit h His permission) is similar t o His
st at ement s,
∇ユヰ⊥ わ⊥ バ∠ ⇒∠ヘセ
∠ ヴ͡レ∇ピゎ⊥ Ι
∠ れ
͡ ヲ∠ ⇒∠ヨジz ャや ヴ͡プ マ ∃ ヤ∠ョz リあョ ∇ユミ∠ ヱ∠ ぴ
ヴ∠ッ∇ゲΑ∠ ヱ∠ ¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ ヮ⊥ zヤャや ラ
∠ ク∠ ∇ほΑ∠ ラ∠ぺ ギ͡ ∇バよ∠ リ͡ョ Ι
z ま͡ ゅ⇔ゃ∇Βセ
∠
び
(And t here are many angels in t he heavens, whose int ercession will avail not hing except aft er
Allah has given leave for whom He wills and is pleased wit h) 53:26 , and,
びヴ∠ツゎ∠ ∇ケや リ
͡ ヨ∠ ャ͡ Ι
z ま͡ ラ
∠ ヲ⊥バヘ∠ ∇ゼΑ∠ Ι
∠ ヱ∠ ぴ
(They cannot int ercede except for him wit h whom He is pleased) 21:28 .
These Ayat assert Allah's great ness, pride, and grace, and t hat no one dares t o int ercede wit h
Him on behalf of anyone else, except by His permission. Indeed, t he Hadit h about t he
int ercession, st at es t hat t he Prophet said,
6. Allah's st at ement ,
び∇ユヰ⊥ ヘ∠ ∇ヤカ
∠ ゅ∠ョヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠ リ
∠ ∇Βよ∠ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ぴ
(He knows what happens t o t hem (His creat ures) in t his world, and what will happen t o t hem in
t he Hereaft er) t his refers t o His perfect knowledge of all creat ion; it s past , present and fut ure.
Similarly, Allah said t hat t he angels proclaimed;
ゅ∠ョ∠ヱ ゅ∠レΑ͡ギ∇Αぺ∠ リ
∠ ∇Βよ∠ ゅ∠ョ ヮ⊥ ャ∠ マ∠ よあ ケ∠ ゲ͡ ∇ョほ∠よ͡ Ι
z ま͡ メ
⊥ ゴz レ∠ わ∠ ル∠ ゅ∠ョヱ∠ ぴ
び ゅ⇔Β∂ ジ
͡ ル∠ マ
∠ よぁ ケ∠ ラ
∠ ゅ∠ミ ゅョ∠ ヱ∠ マ∠ ャ͡ク リ∠ ∇Βよ∠ ゅ∠ョヱ∠ ゅ∠レ∠ヘ∇ヤ∠カ
(And we (angels) descend not except by t he command of your Lord (O Muhammad ). To Him
belongs what is before us and what is behind us, and what is bet ween t hose t wo; and your Lord
is never forget ful) 19:64 . 7. Allah's st at ement ,
びゅ⇔ヨ∇ヤハ
͡ ヮ͡ よ͡ ラ
∠ ヲ⊥トΒ͡エΑ⊥ Ι
∠ ヱ∠ ぴ
(But t hey will never compass anyt hing of His knowledge) 20: 110 . 8. Allah said,
びチ
∠ ∇ケΙ
x や∠ヱ れ
͡ や∠ヲ⇒∠ヨジ
z ャや ヮ⊥ ぁΒシ
͡ ∇ゲミ⊥ ノ∠ シ
͡ ヱ∠ ぴ
(His Kursi ext ends over t he heavens and t he eart h.)
Waki` narrat ed in his Tafsir t hat Ibn ` Abbas said, "Kursi is t he foot st ool, and no one is able t o
give due considerat ion t o Allah's Throne.'' Al-Hakim recorded t his Hadit h in his Must adrak
from Ibn ` Abbas, who did not relat e it t o t he Prophet . Al-Hakim said, "It is Sahih according t o
t he crit eria of t he Two Sahihs, and t hey (Al-Bukhari and Muslim) did not record it .'' In addit ion,
Ad-Dahhak said t hat Ibn ` Abbas said, "If t he seven heavens and t he seven eart hs were flat t ened
and laid side by side, t hey would add up t o t he size of a ring in a desert , compared t o t he
Kursi.'' 9. Allah said,
びゅ∠ヨヰ⊥ ヌ
⊥ ∇ヘェ
͡ ロ⊥ キ⊥ ヱ⊥ぽΑ∠ Ι
∠ ヱ∠ ぴ
(And He feels no fat igue in guarding and preserving t hem) meaning, it does not burden or cause
Him fat igue t o prot ect t he heavens and eart h and all t hat is in bet ween t hem. Rat her, t his is an
easy mat t er for Him. Furt her, Allah sust ains everyt hing, has perfect wat ch over everyt hing,
not hing ever escapes His knowledge and no mat t er is ever a secret t o Him. All mat t ers are
insignificant , modest and humble before Him. He is t he Most Rich, wort hy of all praise. He does
what He wills, and no one can ask Him about what He does, while t hey will be asked. He has
supreme power over all t hings and perfect alert ness concerning everyt hing. He is t he Most
High, t he Great est , t here is no deit y wort hy of worship except Him, and no Lord ot her t han
Him.
10. Allah's st at ement ,
びメ
͡ ゅ∠バわ∠ ヨ⊥ ∇ャや ゲ⊥ Β͡ら∠ム∇ャやぴ
(t he Most Great , t he Most High) 13:9 .
These and similar Ayat and aut hent ic Hadit hs about Allah's At t ribut es must be t reat ed t he way
t he Salaf (right eous ancest ors) t reat ed t hem by accept ing t heir apparent meanings wit hout
equat ing t hem wit h t he at t ribut es of t he creat ion or alt ering t heir apparent meanings.
∇リヨ∠ プ∠ ヶ
あ ピ∠ ∇ャや リ
∠ ョ͡ ギ⊥ ∇セぁゲャや リ ∠ Βz ら∠ ゎz ギ∠ホ リ
͡ Αあギャや ヴ͡プ ロ∠ や∠ゲ∇ミま͡ Ι ∠ぴ
マ
∠ジ ∠ ∇ヨわ∠ ∇シや ギ͡ ボ∠ プ∠ ヮ͡ ヤzャゅ͡よ リ͡ョ∇ぽΑ⊥ ヱ∠ れ ͡ ヲ⊥ピ⇒zトャゅ͡よ ∇ゲヘ⊥ ∇ムΑ∠
∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ ∠ ヮ⊥ ヤzャや∠ヱ ゅ∠ヰャ∠ ュ∠ ゅ∠ダヘ͡ ルや Ι ∠ ヴ∠ボ∇をヲ⊥ ∇ャや り͡ ヱ∠ ∇ゲバ⊥ ∇ャゅ͡よ
び
(256. There is no compulsion in religion. Verily, t he right pat h has become dist inct from t he
wrong pat h. Whoever disbelieves in Taghut and believes in Allah, t hen he has grasped t he most
t rust wort hy handhold t hat will never break. And Allah is All-Hearer, All-Knower.)
No Compulsion in Religion
Allah said,
びリ
͡ Αあギャや ヴ͡プ ロ∠ や∠ゲ∇ミま͡ Ι
∠ぴ
(There is no compulsion in religion), meaning, "Do not force anyone t o become Muslim, for
Islam is plain and clear, and it s proofs and evidence are plain and clear. Therefore, t here is no
need t o force anyone t o embrace Islam. Rat her, whoever Allah direct s t o Islam, opens his heart
for it and enlight ens his mind, will embrace Islam wit h cert aint y. Whoever Allah blinds his
heart and seals his hearing and sight , t hen he will not benefit from being forced t o embrace
Islam.''
It was report ed t hat t he Ansar were t he reason behind revealing t his Ayah, alt hough it s
indicat ion is general in meaning. Ibn Jarir recorded t hat Ibn ` Abbas said t hat before Islam ,
"When (an Ansar) woman would not bear children who would live, she would vow t hat if she
gives birt h t o a child who remains alive, she would raise him as a Jew. When Banu An-Nadir
(t he Jewish t ribe) were evacuat ed from Al-Madinah , some of t he children of t he Ansar were
being raised among t hem, and t he Ansar said, ` We will not abandon our children.' Allah
revealed,
びヶ
あ ピ∠ ∇ャや リ
∠ ョ͡ ギ⊥ ∇セぁゲャや リ
∠ Βz ら∠ ゎz ギ∠ホ リ
͡ Αあギャや ヴ͡プ ロ∠ や∠ゲ∇ミま͡ Ι
∠ぴ
(There is no compulsion in religion. Verily, t he right pat h has become dist inct from t he wrong
pat h.)''
Abu Dawud and An-Nasa'i also recorded t his Hadit h. As for t he Hadit h t hat Imam Ahmad
recorded, in which Anas said t hat t he Messenger of Allah said t o a man,
«ユ͡ヤ∇シぺ∠»
メ
∠ ゅ∠ホ ゅ⇔ワケ͡ ゅ∠ミ ヶ͡ルギ⊥ ィ
͡ ぺ∠ ヶあルま͡ :メ
∠ ゅ∠ホ:
«ゅ⇔ワケ͡ ゅ∠ミ ろ
∠ ∇レミ⊥ ∇ラま͡ヱ∠ »
("Embrace Islam.'' The man said, "I dislike it .'' The Prophet said, "Even if you dislike it .'')
First , t his is an aut hent ic Hadit h, wit h only t hree narrat ors bet ween Imam Ahmad and t he
Prophet . However, it is not relevant t o t he subj ect under discussion, for t he Prophet did not
force t hat man t o become Muslim. The Prophet merely invit ed t his man t o become Muslim, and
he replied t hat he does not find himself eager t o become Muslim. The Prophet said t o t he man
t hat even t hough he dislikes embracing Islam, he should st ill embrace it , ` for Allah will grant
you sincerit y and t rue int ent .'
マ
∠ ジ∠ ∇ヨわ∠ ∇シや ギ͡ ボ∠ プ∠ ヮ͡ ヤzャゅ͡よ リ͡ョ∇ぽΑ⊥ ヱ∠ れ
͡ ヲ⊥ピ⇒zトャゅ͡よ ∇ゲヘ⊥ ∇ムΑ∠ ∇リヨ∠ プ∠ ぴ
び∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨ∠シ ヮ⊥ ヤzャや∠ヱ ゅ∠ヰャ∠ ュ∠ ゅ∠ダヘ͡ ルや Ι ∠ ヴ∠ボ∇をヲ⊥ ∇ャや り͡ ヱ∠ ∇ゲバ⊥ ∇ャゅ͡よ
(Whoever disbelieves in Taghut and believes in Allah, t hen he has grasped t he most t rust wort hy
handhold t hat will never break. And Allah is All-Hearer, All-Knower) is in reference t o,
"Whoever shuns t he rivals of Allah, t he idols, and t hose t hat Shayt an calls t o be worshipped
besides Allah, whoever believes in Allah's Oneness, worships Him alone and t est ifies t hat t here
is no deit y wort hy of worship except Him, t hen
Therefore, t his person will have acquired firmness in t he religion and proceeded on t he
correct way and t he st raight pat h. Abu Al-Qasim Al-Baghawi recorded t hat ` Umar said, "Jibt
means magic, and Taghut means Shayt an. Verily, courage and cowardice are t wo inst inct s t hat
appear in men, t he courageous fight s for t hose whom he does not know and t he coward runs
away from defending his own mot her. Man's honor resides wit h his religion and his st at us is
based upon his charact er, even if he was Persian or Nabat ian.'' ` Umar's st at ement t hat Taghut
is Shayt an is very sound, for t his meaning includes every t ype of evil t hat t he ignorant people
of Jahiliyyah (pre Islamic era of ignorace) fell int o, such as worshipping idols, referring t o t hem
for j udgement , and invoking t hem for vict ory.
Allah's st at ement ,
びゅ∠ヰャ∠ ュ∠ ゅ∠ダヘ͡ ルや Ι
∠ ヴ∠ボ∇をヲ⊥ ∇ャや り͡ ヱ∠ ∇ゲバ⊥ ∇ャゅ͡よ マ
∠ジ∠ ∇ヨわ∠ ∇シや ギ͡ ボ∠ プ∠ ぴ
(t hen he has grasped t he most t rust wort hy handhold t hat will never break) means, "He will
have hold of t he t rue religion wit h t he st rongest grasp.'' Allah equat ed t his adherence t o t he
firm handhold t hat never breaks because it is built solid and because it s handle is firmly
connect ed. This is why Allah said here,
びゅ∠ヰャ∠ ュ∠ ゅ∠ダヘ͡ ルや Ι
∠ ヴ∠ボ∇をヲ⊥ ∇ャや り͡ ヱ∠ ∇ゲバ⊥ ∇ャゅ͡よ マ
∠ジ∠ ∇ヨわ∠ ∇シや ギ͡ ボ∠ プ∠ ぴ
(t hen he has grasped t he most t rust wort hy handhold t hat will never break.)
Muj ahid said, "The most t rust wort hy handhold is Iman (fait h).'' As-Suddi said t hat it refers t o
Islam. Imam Ahmad recorded t hat Qays bin ` Abbad said, "I was in t he Masj id when a man whose
face showed signs of humbleness came and prayed t wo Rak` ahs t hat were modest in lengt h.
The people said, ` This is a man from among t he people of Paradise.' When he left , I followed
him unt il he ent ered his house, and I ent ered it aft er him and spoke wit h him. When he felt at
ease, I said t o him, ` When you ent ered t he Masj id, t he people said such and such t hings.' He
said, ` All praise is due t o Allah! No one should say what he has no knowledge of. I will t ell you
why t hey said t hat . I saw a vision during t he t ime of t he Messenger of Allah, and I narrat ed it t o
him. I saw t hat I was in a green garden, ' and he described t he garden's plant s and
spaciousness, ` and t here was an iron pole in t he middle of t he garden affixed in t he eart h and
it s t ip reached t he sky. On it s t ip, t here was a handle, and I was t old t o ascend t he pole. I said,
` I cannot .' Then a helper came and raised my robe from behind and said t o me, ` Ascend.' I
ascended unt il I grasped t he handle and he said t o me, ` Hold on t o t he handle.' I awoke from
t hat dream wit h t he handle in my hand. I went t o t he Messenger of Allah and t old him about
t he vision and he said,
キ⊥ ヲ⊥ヨバ∠ ∇ャや ゅzョぺ∠ヱ∠ ∩͡ュゅ∠ヤ∇シみ͡∇ャや る⊥ ッ ∠ ∇ヱゲ∠ プ∠ る⊥ ッ ∠ ∇ヱzゲャや ゅzョぺ∠»
∩ヴ∠ボ∇をヲ⊥ ∇ャや り⊥ ヱ∠ ∇ゲバ⊥ ∇ャや ヶ
∠ ヰ͡ プ∠ り⊥ ヱ∠ ∇ゲバ⊥ ∇ャや ゅzョぺ∠ヱ∠ ∩͡ュゅ∠ヤ∇シみ͡∇ャや キ⊥ ヲ⊥ヨバ∠ プ∠
«れヲ⊥ヨゎ∠ ヴzわェ ∠ ュ͡ ゅ∠ヤ∇シみ͡∇ャや ヴ∠ヤハ ∠ ろ ∠ ∇ルぺ∠
(As for t he garden, it represent s Islam; as for t he pole, it represent s t he pillar of Islam; and t he
handle represent s t he most t rust wort hy handhold. You shall remain Muslim unt il you die.)
This Hadit h was also collect ed in t he Two Sahihs; and Al-Bukhari also recorded it wit h anot her
chain of narrat ion.
ろ
͡ ⇒∠ヨヤ⊥ヌ ぁ ャや リ
∠ ョあ ユ⊥ヰィ ⊥ ゲ͡ ∇ガΑ⊥ ∇やヲ⊥レョ∠ や¬ リ∠ Α͡グャzや ヶぁ ャ͡ヱ∠ ヮ⊥ zヤャやぴ
れ
⊥ ヲ⊥ピ⇒zトャや ユ⊥ ワ⊥ ぼ⊥ べ∠Βャ͡∇ヱぺ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや∠ヱ ケ͡ ヲぁレャや ヴ∠ャま͡
マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ろ͡ ⇒∠ヨヤ⊥ヌ
ぁ ャや ヴ∠ャま͡ ケ͡ ヲぁレャや リ ∠ ョあ ユ⊥ヰル∠ ヲ⊥ィゲ͡ ∇ガΑ⊥
びラ∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒプ͡ ∇ユワ⊥ ケ͡ ゅzレャや ょ⊥ ⇒∠エ∇タぺ∠
(257. Allah is t he Wali (Prot ect or or Guardian) of t hose who believe. He brings t hem out from
darknesses int o light . But as for t hose who disbelieve, t heir Awliya' (support ers and helpers) are
Taghut (false deit ies and false leaders), t hey bring t hem out from light int o darknesses. Those
are t he dwellers of t he Fire, and t hey will abide t herein forever.)
Allah st at ed t hat whoever follows what pleases Him, He will guide him t o t he pat hs of peace,
t hat is Islam, or Paradise. Verily, Allah delivers His believing servant s from t he darkness of
disbelief, doubt and hesit at ion, t o t he light of t he plain, clear, explained, easy and
unequivocal t rut h. He also st at ed t hat Shayt an is t he support er of t he disbelievers who
beaut ifies t he pat hs of ignorance and misguidance t hat t hey follow, t hus causing t hem t o
deviat e from t he t rue pat h int o disbelief and wickedness.
びラ
∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ケ͡ ゅzレャや ょ
⊥ ⇒∠エ∇タぺ∠ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
(Those are t he dwellers of t he Fire, and t hey will abide t herein forever.)
This is why Allah ment ioned t he light in t he singular while ment ioned t he darkness in t he
plural, because t rut h is one, while disbelief comes as several t ypes, all of which are false.
Similarly, Allah said,
∇やヲ⊥バら͡ わz ゎ∠ Ι
∠ ヱ∠ ロ⊥ ヲ⊥バら͡ ゎz ゅ∠プ ゅ⇔ヨΒ͡ボわ∠ ∇ジョ⊥ ヶ͡デゲ∠ タ
͡ や∠グ⇒∠ワ ラ z ぺ∠ヱ∠ ぴ
ヮ͡ よ͡ ∇ユム⊥ ⇒zタヱ∠ ∇ユム⊥ ャ͡ク∠ ヮ͡ ヤ͡Β͡らシ ∠ リ∠ハ ∇ユム⊥ よ͡ ベ ∠ ゲz ヘ∠ わ∠ プ∠ モ
∠ ら⊥ ジ
ぁ ャや
びラ∠ ヲ⊥ボわz ゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠
(And verily, t his is my st raight pat h, so follow it , and follow not (ot her) pat hs, for t hey will
separat e you away from His pat h. This He has ordained for you t hat you may have Taqwa)
6:153 ,
びケ∠ ヲぁレャや∠ヱ ろ
͡ ⇒∠ヨヤ⊥ヌ
ぁ ャや モ
∠ バ∠ ィ
∠ ヱ∠ ぴ
(And originat ed t he darknesses and t he light ) 6:1 , and,
びリ
͡ Β͡ヨΒ∠ ∇ャや リ
͡ハ
∠ ヮ⊥ ヤ⊥⇒∠ヤニ
͡ぴ
(t o t he right and t o t he left s) 16: 48 .
There are many ot her Ayat on t he subj ect t hat ment ion t he t rut h in t he singular and falsehood
in t he plural, because of falsehood's many divisions and branches.
Allah said,
びゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
(Have you not looked) meaning, "Wit h your heart , O Muhammad!''
びン͡ゲ∇Βビ
∠ ヮ∃ ⇒∠ャま͡ ∇リョあ ∇ユム⊥ ャ∠ ろ
⊥ ∇ヨヤ͡ハ
∠ ゅ∠ョぴ
(I know not t hat you have a god ot her t han me) 28:38 .
What made Nimrod commit t his t ransgression, ut t er disbelief and arrant rebellion was his
t yranny and t he fact t hat he ruled for a long t ime. This is why t he Ayah cont inued,
びマ
∠ ∇ヤヨ⊥ ∇ャや ヮ⊥ zヤャや ヮ⊥ ⇒∠ゎへ ∇ラぺ∠ぴ
(Because Allah had given him t he kingdom. )
It appears t hat Nimrod asked Ibrahim t o produce proof t hat Allah exist s. Ibrahim replied,
びろ
⊥ Β͡ヨΑ⊥ ヱ∠ ヴ
͡ ∇エΑ⊥ ング͡ ャzや ヶ
∠ よあ ケ∠ ぴ
(My Lord is He Who gives life and causes deat h) meaning, "The proof of Allah's exist ence is t he
creat ions t hat exist aft er t hey were not hing and perish aft er t hey had exist ed. This only proves
t he exist ence of t he Creat or, Who does what He wills, for t hese t hings could not have occurred
on t heir own wit hout a Creat or who creat ed t hem, and He is t he Lord t hat I call t o for worship,
Alone wit hout a part ner.''
Qat adah, Muhammad bin Ishaq and As-Suddi said t hat he meant , "Two men who deserved
execut ion were t o be brought before me, and I would command t hat one of t hem be killed, and
he would be killed. I would command t hat t he second man be pardoned, and he would be
pardoned. This is how I bring life and deat h.'' However, it appears t hat since Nimrod did not
deny t he exist ence of a Creat or, his st at ement did not mean what Qat adah said it meant . This
explanat ion does not provide an answer t o what Ibrahim said. Nimrod arrogant ly and defiant ly
claimed t hat he was t he creat or and pret ended t hat it was he who brings life and deat h. Lat er
on, Fir` awn imit at ed him and announced,
びン͡ゲ∇Βビ
∠ ヮ∃ ⇒∠ャま͡ ∇リョあ ∇ユム⊥ ャ∠ ろ
⊥ ∇ヨヤ͡ハ
∠ ゅ∠ョぴ
(I know not t hat you have a god ot her t han me) 28: 38 .
リ
∠ ョ͡ ゅ∠ヰよ͡ れ
͡ ∇ほプ∠ ベ
͡ ゲ͡ ∇ゼヨ∠ ∇ャや リ
∠ ョ͡ ザ
͡ ∇ヨゼ
z ャゅ͡よ ヴ͡ゎ∇ほΑ∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ぴ
びゆ͡ ゲ͡ ∇ピヨ∠ ∇ャや
(Verily, Allah brings t he sun from t he east ; t hen bring it you from t he west .)
This Ayah means, "You claim t hat it is you who brings life and deat h. He who brings life and
deat h cont rols t he exist ence and creat es what ever is in it , including cont rolling it s planet s and
t heir movement s. For inst ance, t he sun rises everyday from t he east . Therefore, if you were
god, as you claimed, bringing life and deat h, t hen bring t he sun from t he west .'' Since t he king
was aware of his weakness, inadequacy and t hat he was not able t o reply t o Ibrahim's request ,
he was idle, silent and unable t o comment . Therefore, t he proof was est ablished against him.
Allah said,
びリ
∠ Β͡ヨヤ͡⇒zヌャや ュ∠ ∇ヲボ∠ ∇ャや ン͡ギ∇ヰΑ∠ Ι
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah guides not t he people, who are wrongdoers) meaning, Allah deprives t he unj ust
people of any valid proof or argument . Furt hermore, t heir false proof and argument s are
annulled by t heir Lord, and t hey have earned His anger and will suffer severe t orment .
The meaning t hat we provided is bet t er t han t he meaning t hat some philosophers offered,
claiming t hat Ibrahim used t he second argument because it was clearer t han t he first one.
Rat her, our explanat ion assert s t hat Ibrahim refut ed bot h claims of Nimrod, all praise is due t o
Allah.
As-Suddi st at ed t hat t he debat e bet ween Ibrahim and Nimrod occurred aft er Ibrahim was
t hrown in t he fire, for Ibrahim did not meet t he king before t hat day.
Ibn Abi Hat im recorded t hat ` Ali bin Abi Talib said t hat t he Ayah 2:259 meant ` Uzayr. Ibn
Jarir also report ed it , and t his explanat ion was also report ed by Ibn Jarir and Ibn Abi Hat im
from Ibn ` Abbas, Al-Hasan, Qat adah, As-Suddi and Sulayman bin Buraydah.
Muj ahid bin Jabr said t hat t he Ayah refers t o a man from t he Children of Israel, and t he village
was Jerusalem, aft er Nebuchadnezzar dest royed it and killed it s people.
びる∀ Α∠ ヱ͡ ゅ∠カ ヴ
∠ ワ͡ ヱ∠ ぴ
(in ruin) means, it became empt y of people. Allah's st at ement ,
びゅ∠ヰセ
͡ ヱ⊥ゲハ
⊥ ヴ∠ヤハ
∠ぴ
(up t o it s roofs) indicat es t hat t he roofs and walls (of t he village) fell t o t he ground. ` Uzayr
st ood cont emplat ing about what had happened t o t hat cit y, aft er a great civilizat ion used t o
inhabit it . He said,
The cit y was rebuilt sevent y years aft er t he man (` Uzayr) died, and it s inhabit ant s increased
and t he Children of Israel moved back t o it . When Allah resurrect ed ` Uzayr aft er he died, t he
first organ t hat He resurrect ed were his eyes, so t hat he could wit ness what Allah does wit h
him, how He brings life back t o his body. When his resurrect ion was complet e, Allah said t o
him, meaning t hrough t he angel,
びュ∃ ∇ヲΑ∠ ヂ
∠ ∇バよ∠ ∇ヱぺ∠ ゅ⇔ョ∇ヲΑ∠ ろ
⊥ ∇んら͡ ャ∠ メ
∠ ゅ∠ホ ろ
∠ ∇んら͡ ャ∠ ∇ユミ∠ ぴ
("How long did you remain (dead)'' He (t he man) said: "(Perhaps) I remained (dead) a day or
part of a day.'')
The scholars said t hat since t he man died in t he early part of t he day and Allah resurrect ed him
in t he lat t er part of t he day, when he saw t hat t he sun was st ill apparent , he t hought t hat it
was t he sun of t hat very day. He said,
ヴ∠ャま͡ ∇ゲヌ
⊥ ルゅ∠プ ュ∃ ゅ∠ハ る∠ も∠ ∇ゅョ͡ ろ
∠ ∇んら͡ ャz モ∠よ メ ∠ ゅ∠ホ ュ∃ ∇ヲΑ∠ ヂ
∠ ∇バよ∠ ∇ヱぺ∠ぴ
び∇ヮレz ジ
∠ わ∠ Α∠ ∇ユャ∠ マ
∠ よ͡ や∠ゲセ∠ ヱ∠ マ
∠ ョ͡ ゅ∠バデ
∠
("Or part of a day. '' He said: "Nay, you have remained (dead) for a hundred years, look at your
food and your drink, t hey show no change.'')
He had grapes, figs and j uice, and he found t hem as he left t hem; neit her did t he j uice spoil
nor t he figs become bit t er nor t he grapes rot .
びポ
∠ ケ͡ ゅ∠ヨェ
͡ ヴ∠ャま͡ ∇ゲヌ
⊥ ルや∠ヱぴ
(And look at your donkey!), "How Allah brings it back t o life while you are wat ching.''
びサ
͡ ゅzレヤ͡ャ る⇔ Α∠ や∠¬ マ
∠ ヤ∠バ∠ ∇イレ∠ ャ͡ヱ∠ ぴ
(And t hus We have made of you a sign for t he people) t hat Resurrect ion occurs.
びゅ∠ワゴ⊥ ゼ
͡ レ⊥ル ブ
∠ ∇Βミ∠ ュ͡ ゅ∠ヌバ͡ ャや ヴ∠ャま͡ ∇ゲヌ
⊥ ルや∠ヱぴ
(Look at t he bones, how We Nunshizuha) meaning, collect t hem and put t hem back t oget her. In
his Must adrak, Al-Hakim, recorded t hat Kharij ah bin Zayd bin Thabit said t hat his fat her said
t hat t he Messenger of Allah read t his Ayah,
びゅ∠ワゴ⊥ ゼ
͡ レ⊥ル ブ
∠ ∇Βミ∠ ぴ
(how We Nunshizuha.) Al-Hakim said; "It s chain is Sahih and t hey (Al-Bukhari and Muslim) did
not record it .'' The Ayah was also read,
( )
As-Suddi said, " ` Uzayr observed t he bones of his donkey, which were scat t ered all around him
t o his right and left , and Allah sent a wind t hat collect ed t he bones from all over t he area.
Allah t hen brought every bone t o it s place, unt il t hey formed a full donkey made of fleshless
bones. Allah t hen covered t hese bones wit h flesh, nerves, veins and skin. Allah sent an angel
who blew life in t he donkeys' nost rils, and t he donkey st art ed t o bray by Allah's leave.'' All t his
occurred while ` Uzayr was wat ching, and t his is when he proclaimed,
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヶセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ∠ ヤzャや ラ
z ぺ∠ ユ⊥ ヤ∠∇ハぺ∠ メ
∠ ゅ∠ホぴ
(He said, "I know (now) t hat Allah is able t o do all t hings,'') meaning, "I know t hat , and I did
wit ness it wit h my own eyes. Therefore, I am t he most knowledgeable in t his mat t er among t he
people of my t ime.''
びろ
⊥ Β͡ヨΑ⊥ ヱ∠ ヴ
͡ ∇エΑ⊥ ン͡グャzや ヶ
∠ よあ ケ∠ ぴ
e(My Lord (Allah) is He Who gives life and causes deat h,) he want ed t o solidify his knowledge
about resurrect ion by act ually wit nessing it wit h his eyes. Prophet Ibrahim said,
リ͡ョ∇ぽゎ⊥ ∇ユャ∠ヱ∠ ぺ∠ メ
∠ ゅ∠ホ ヴ∠ゎ∇ヲヨ∠ ∇ャや ヴ
͡ ∇エゎ⊥ ブ ∠ ∇Βミ∠ ヴ͡ルケ͡ ぺ∠ ゆ あ ケ∠ ぴ
びヴ͡ら∇ヤ∠ホ リz ゃ͡ ヨ∠ ∇トΒ∠ ャあ リ͡ム⇒∠ャヱ∠ ヴ∠ヤよ∠ メ
∠ ゅ∠ホ
("My Lord! Show me how You give life t o t he dead.'' He (Allah) said: "Do you not believe'' He
(Ibrahim) said: "Yes (I believe), but t o be st ronger in fait h.'')
Al-Bukhari recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
メ
∠ ゅ∠ホ ∇クま͡ ユ∠ Β͡ワや∠ゲ∇よま͡ ∇リョ͡ マ
あゼ
z ャゅ͡よ ペ
ぁェ∠ ぺ∠ リ
⊥ ∇エル∠ »
リ͡ョ∇ぽゎ⊥ ∇ユャ∠ヱ∠ ぺ∠ メ
∠ ゅ∠ホ ヴ∠ゎ∇ヲヨ∠ ∇ャや ヴ
͡ ∇エゎ⊥ ブ ∠ ∇Βミ∠ ヴ͡ルケ͡ ぺ∠ ゆ あ ケ∠ ぴ
びヴ͡ら∇ヤ∠ホ リz ゃ͡ ヨ∠ ∇トΒ∠ ャあ リ͡ム⇒∠ャヱ∠ ヴ∠ヤよ∠ メ
∠ ゅ∠ホ
(We are more liable t o be in doubt t han Ibrahim when he said, "My Lord! Show me how You give
life t o t he dead.'' Allah said, "Don't you believe'' Ibrahim said, "Yes (I believe), but (I ask) in
order t o be st ronger in fait h.'')
The Prophet 's st at ement in t he Hadit h means, "We are more liable t o seek cert aint y.''
びマ
∠ ∇Βャ∠ま͡ zリワ⊥ ∇ゲダ
⊥ プ∠ ゲ͡ ∇Βト
z ャや リ
∠ ョあ る⇔ バ∠ よ∠ ∇ケぺ∠ ∇グガ
⊥ プ∠ メ
∠ ゅ∠ホぴ
(He said: "Take four birds, t hen cause t hem t o incline t owards you.'')
Scholars of Tafsir disagreed over t he t ype of birds ment ioned here, alt hough t his mat t er in not
relevant due t o t he fact t hat t he Qur'an did not ment ion it . Allah's st at ement ,
びマ
∠ ∇Βャ∠ま͡ zリワ⊥ ∇ゲダ
⊥ プ∠ ぴ
(cause t hem t o incline t owards you) means, cut t hem t o pieces. This is t he explanat ion of Ibn
` Abbas, ` Ikrimah, Sa` id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-
Hasan and As-Suddi. Therefore, Ibrahim caught four birds, slaught ered t hem, removed t he
feat hers, t ore t he birds t o pieces and mixed t he pieces t oget her. He t hen placed part s of t hese
mixed pieces on four or seven hills. Ibn ` Abbas said, "Ibrahim kept t he heads of t hese birds in
his hand. Next , Allah commanded Ibrahim t o call t he birds t o him, and he did as Allah
commanded him. Ibrahim wit nessed t he feat hers, blood and flesh of t hese birds fly t o each
ot her, and t he part s flew each t o t heir bodies, unt il every bird came back t o life and came
walking at a fast pace t owards Ibrahim, so t hat t he example t hat Ibrahim was wit nessing would
become more impressive. Each bird came t o collect it s head from Ibrahim's hand, and if he
gave t he bird anot her head t he bird refused t o accept it . When Ibrahim gave each bird it s own
head, t he head was placed on it s body by Allah's leave and power. '' This is why Allah said,
び∀ユΒ͡ムェ
∠ ∀ゴΑ͡ゴ∠ハ ヮ∠ ヤzャや ラ
z ぺ∠ ∇ユヤ∠∇ハや∠ヱぴ
(And know t hat Allah is All-Might y, All-Wise) and no one can overwhelm or resist Him. What ever
Allah wills, occurs wit hout hindrance, because He is t he All-Might y, Supreme above all t hings,
and He is Wise in His st at ement s, act ions, legislat ion and decrees.
` Abdur-Razzaq recorded t hat Ma` mar said t hat Ayyub said t hat Ibn ` Abbas comment ed on what
Ibrahim said,
びヴ͡ら∇ヤホ∠ リ
z ゃ͡ ヨ∠ ∇トΒ∠ ャあ リ͡ム⇒∠ャヱ∠ ぴ
(but t o be st ronger in Fait h), "To me, t here is no Ayah in t he Qur'an t hat brings more hope t han
t his Ayah.'' Ibn Abi Hat im recorded t hat Muhammad bin Al-Munkadir said t hat ` Abdullah bin
` Abbas met ` Abdullah bin ` Amr bin Al-` As and said t o him, "Which Ayah in t he Qur'an carries
more hope for you'' Ibn ` Amr said,
Ι
∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ
∠ ∇やヲ⊥プゲ∠ ∇シぺ∠ リ
∠ Α͡グャzや ン
∠ キ͡ ゅ∠らバ͡ Α ∇モホ⊥ ぴ
び∇やヲ⊥トレ∠ ∇ボゎ∠
(Say: "O ` Ibadi (My servant s) who have t ransgressed against t hemselves (by commit t ing evil
deeds and sins)! Despair not .) 39:53 .
ヴ∠ゎ∇ヲヨ∠ ∇ャや ヴ
͡ ∇エゎ⊥ ブ
∠ ∇Βミ∠ ヴ͡ルケ͡ ぺ∠ ゆ
あ ケ∠ ユ⊥ Β͡ワゲ∠ ∇よま͡ メ
∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
びヴ∠ヤよ∠ メ
∠ ゅ∠ホ リョ͡ ∇ぽゎ⊥ ∇ユャ∠ヱ∠ ぺ∠ メ
∠ ゅ∠ホ
(And (remember) when Ibrahim said, "My Lord! Show me how You give life t o t he dead.'' He
(Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe)...)
Allah accept ed Ibrahim's affirmat ion when he merely said, ` Yes.' This Ayah refers t o t he doubt s
t hat at t ack t he heart and t he t hought s t hat Shayt an inspires.'' Al-Hakim also recorded t his in Al-
Must adrak and said; "It s chain is Sahih but t hey did not record it .''
モ
͡ ん∠ ヨ∠ ミ∠ ヮ͡ ヤzャや モ ͡ Β͡らシ ∠ ヶ͡プ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ラ ∠ ヲ⊥ボヘ͡ レ⊥Α リ
∠ Α͡グャzや モ⊥ ん∠ zョぴ
る∃ らz ェ
∠ る⊥ も∠ ∇ゅあョ る∃ ヤ∠ら⊥ レ⊥シ あモミ⊥ ヶ͡プ モ ∠ よ͡ ゅ∠レシ
∠ ノ∠ ∇らシ ∠ ∇ろわ∠ ら∠ ル∠ぺ る∃ らz ェ
∠
び ∀ユΒ͡ヤ∠ハ ノ∀ シ ͡ ヱ∠ ヮ⊥ ヤzャや∠ヱ ¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ ブ ⊥ バ͡ ⇒∠ツΑ⊥ ヮ⊥ ヤzャや∠ヱ
(261. The parable of t hose who spend t heir wealt h in t he way of Allah, is t hat of a grain (of
corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase t o
whom He wills. And Allah is All-Sufficient for His creat ures' needs, All-Knower.)
びヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヶ͡プ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ラ
∠ ヲ⊥ボヘ͡ レ⊥Α リ
∠ Α͡グャzや モ
⊥ ん∠ zョぴ
(The parable of t hose who spend t heir wealt h in t he way of Allah...)
Sa` id bin Jubayr comment ed, "Meaning spending in Allah's obedience.'' Makhul said t hat t he
Ayah means, "Spending on Jihad, on horse st alls, weapons and so fort h.'' The parable in t he
Ayah is more impressive on t he heart t han merely ment ioning t he number seven hundred. This
Ayah indicat es t hat Allah ` grows' t he good deeds for it s doers, j ust as He grows t he plant for
whoever sows it in fert ile land. The Sunnah also ment ions t hat t he deeds are mult iplied up t o
seven hundred folds. For inst ance, Imam Ahmad recorded t hat Abu Mas` ud said t hat a man
once gave away a camel, wit h it s bridle on, in t he cause of Allah and t he Messenger of Allah
said,
Muslim and An-Nasa'i also recorded t his Hadit h, and Muslim's narrat ion reads, "A man brought a
camel wit h it s bridle on and said, ` O Messenger of Allah! This is in t he sake of Allah.' The
Messenger said,
Anot her Hadit h: Ahmad recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
ゲ͡ ゼ ∠ バ∠ よ͡ る⊥ レ∠ ジ
∠エ
∠ ∇ャや ∩⊥ブハ ∠ ゅ∠ツΑ⊥ ュ∠ キ∠ へ リ ͡ ∇よや モ ͡ ヨ∠ ハ
∠ ぁモミ⊥ »
∩⊥ぶや ¬∠ ゅ∠セ ゅ∠ョ ヴャ͡ま ∩∃ブ∇バッ ͡ る͡ も∠ ゅ͡ヨバ͡ ∇らシ
∠ ヴ∠ャま͡ ∩ゅ∠ヰャ͡ゅ∠ん∇ョぺ∠
∩͡ヮよ͡ ヵ͡ゴ∇ィぺ∠ ゅ∠ルぺ∠ヱ∠ ∩ヶ͡ャ ヮ⊥ ルzみ͡プ∠ ュ∠ ∇ヲダ z ャや ゅzャま͡ :ぶ ⊥ やメ ⊥ ヲ⊥ボΑ∠
ユ͡ も͡ ゅzダヤ͡ャヱ∠ ∩ヶ͡ヤ∇ィぺ∠ ∇リョ͡ ヮ⊥ ゎ∠ ヲ∠ ∇ヰセ ∠ ヱ∠ ヮ⊥ ョ∠ ゅ∠バデ ∠ ネ ⊥ ギ∠ Α∠
¬͡ ゅ∠ボャ͡ ギ∠ ∇レハ
͡ る∀ ェ ∠ ∇ゲプ∠ ヱ∠ ロ͡ ゲ͡ ∇トプ͡ ギ∠ ∇レハ
͡ る∀ ェ ∠ ∇ゲプ∠ :ラ ͡ ゅ∠わェ
∠ ∇ゲプ∠
∇リョ͡ ぶ ͡ や ギ∠ ∇レハ͡ ょ ⊥ Β∠ ∇デぺ∠ ユ͡ も͡ ゅzダャや ユ͡ プ∠ フ ⊥ ヲ⊥ヤガ∠ ャ∠ヱ∠ ∩͡ヮよあ ケ∠
«るzレィ⊥ ュ⊥ ヲzダャや ∩∀るレz ィ ⊥ ュ⊥ ∇ヲzダャや ∩͡マ∇ジヨ͡ ∇ャや ウ ͡ Α͡ケ
(Every good deed t hat t he son of Adam performs will be mult iplied t en folds, t o seven hundred
folds, t o many ot her folds, t o as much as Allah wills. Allah said, "Except t he fast , for it is for Me
and I will reward for it . One abandons his food and desire in My sake.'' The fast ing person has
t wo t imes of happiness: when he breaks his fast and when he meet s his Lord. Verily, t he odor
t hat comes from t he mout h of whoever fast s is more pure t o Allah t han t he scent of musk.
Fast ing is a shield (against sinning), fast ing is a shield.) Muslim recorded t his Hadit h.
Allah's st at ement ,
び∀ユΒ͡ヤ∠ハ ノ∀ シ
͡ ヱ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is All-Sufficient for His creat ures' needs, All-Knower) meaning, His Favor is so wide
t hat it encompasses much more t han His creat ion, and He has full knowledge in whoever
deserves it , or does not deserve it . All t he praise and t hanks are due t o Allah.
ラ
∠ ヲ⊥バら͡ ∇わΑ⊥ Ι∠ zユを⊥ ヮ͡ ヤzャや モ ͡ Β͡らシ ∠ ヴ͡プ ∇ユヰ⊥ ャ∠ヲ∇ョぺ∠ ラ ∠ ヲ⊥ボヘ͡ レ⊥Α リ
∠ Α͡グャzやぴ
Ι
∠ ヱ∠ ∇ユヰ͡ よ∂ ケ∠ ギ∠ レ͡ハ ∇ユワ⊥ ゲ⊥ ∇ィぺ∠ ∇ユヰ⊥ ャz ン⇔ク∠ぺ Ι∠ヱ ゅ∂レ∠ョ ∇やヲ⊥ボヘ∠ ∇ルぺ∠ べ∠ョ
∀フヱ⊥ゲ∇バョz ∀メ∇ヲ∠ホ ラ ∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠ ∀フ∇ヲ∠カ
ヴ
x レ͡ ビ
∠ ヮ⊥ zヤャや∠ヱ ン⇔ク∠ぺ べ∠ヰバ⊥ ら∠ ∇わΑ∠ る∃ ホ∠ ギ∠ タ ∠ リ∂ョ ∀ゲ∇Β∠カ り∀ ゲ∠ ヘ͡ ∇ピョ∠ ヱ∠
ユ⊥ムわ͡ ⇒∠ホギ∠ タ
∠ ∇やヲ⊥ヤト ͡ ∇らゎ⊥ Ι ∠ ∇やヲ⊥レョ∠ や¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑ ∀ユΒ͡ヤ∠ェ
Ι
∠ ヱ∠ サ ͡ ゅzレャや ¬べ∠もケ͡ ヮ⊥ ャ∠ゅ∠ョ ペ ⊥ ヘ͡ レ⊥Α ン͡グャzゅ∠ミ ン∠ク∇Ιや∠ヱ リ ∂ ヨ∠ ∇ャゅ͡よ
ラ
∃ や∠ヲ∇ヘタ ∠ モ ͡ ん∠ ヨ∠ ミ∠ ヮ⊥ ヤ⊥ん∠ ヨ∠ プ∠ ゲ͡ カ
͡ ∇Ιや ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ リ⊥ ョ͡ ∇ぽΑ⊥
Ι
z や⇔ギ∇ヤ∠タ ヮ⊥ ミ∠ ゲ∠ わ∠ プ∠ ∀モ͡よや∠ヱ ヮ⊥ よ∠ ゅ∠タほ∠プ∠ ∀ゆや∠ゲゎ⊥ ヮ͡ ∇Βヤ∠ハ ∠
ヵ͡ギ∇ヰΑ∠ Ι ∠ ヮ⊥ ヤzャや∠ヱ ∇やヲ⊥らジ ∠ ミ∠ ゅzヨョ∂ ¬∇ヴセ ∠ ヴ∠ヤハ ∠ ラ ∠ ヱ⊥ケギ͡ ∇ボΑ∠
びリ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ∠ ∇ヲボ∠ ∇ャや
(262. Those who spend t heir wealt h in t he cause of Allah, and do not follow up t heir gift s wit h
reminders of t heir generosit y or wit h inj ury, t heir reward is wit h t heir Lord. On t hem shall be
no fear, nor shall t hey grieve.) (263. Kind words and forgiving of fault s are bet t er t han Sadaqah
(charit y) followed by inj ury. And Allah is Rich (free of all needs) and He is Most Forbearing.)
(264. O you who believe! Do not render in vain your Sadaqah (charit y) by reminders of your
generosit y or by inj ury, like him who spends his wealt h t o be seen of men, and he does not
believe in Allah, nor in t he Last Day. His likeness is t he likeness of a smoot h rock on which is a
lit t le dust ; on it falls heavy rain which leaves it bare. They are not able t o do anyt hing wit h
what t hey have earned. And Allah does not guide t he disbelieving people.)
Allah's st at ement ,
びン⇔ク∠ぺ Ι
∠ ヱ∠ ぴ
(or wit h inj ury), indicat es t hat t hey do not cause harm t o t hose whom t hey gave t he charit y t o,
for t his harm will only annul t he charit y. Allah next promised t hem t he best rewards for t his
good deed,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Ι
∠ ヱ∠ ぴ
(On t hem shall be no fear) regarding t he horrors of t he Day of Resurrect ion,
びラ
∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(nor shall t hey grieve) regarding t he offspring t hat t hey leave behind and t he adornment and
delight s of t his world. They will not feel sorry for t his, because t hey will acquire what is far
bet t er for t hem.
びフ
∀ ヱ⊥ゲ∇バョz ∀メ∇ヲ∠ホぴ
(Kind words) meaning, compassionat e words and a supplicat ion for Muslims,
びり∀ ゲ∠ ヘ͡ ∇ピョ∠ ヱ∠ ぴ
(and forgiving) meaning, forgiving an inj ust ice t hat t ook t he form of act ions or words,
びヴ
x レ͡ ビ
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is Rich) not needing His creat ion,
び∀ユΒ͡ヤ∠ェぴ
(Most Forbearing) forgives, releases and pardons t hem.
There are several Hadit hs t hat prohibit reminding people of act s of charit y. For inst ance,
Muslim recorded t hat Abu Dharr said t hat t he Messenger of Allah said,
リ
あ ヨ∠ ∇ャゅ͡よ ユ⊥ムわ͡ ⇒∠ホギ∠ タ
∠ ∇やヲ⊥ヤト
͡ ∇らゎ⊥ Ι
∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びンク∠ Ιx や∠ヱ
(O you who believe! Do not render in vain your Sadaqah (charit y) by reminders of your
generosit y or by inj ury) st at ing t hat t he charit y will be rendered in vain if it is followed by
harm or reminders. In t his case, t he reward of giving away charit y is not sufficient enough t o
nullify t he harm and reminders. Allah t hen said,
びサ
͡ ゅzレャや ¬∠ べ∠もケ͡ ヮ⊥ ャ∠ゅ∠ョ ペ
⊥ ヘ͡ レ⊥Α ン͡グャzゅ∠ミぴ
(like him who spends his wealt h t o be seen of men) meaning, "Do not nullify your act s of
charit y by following t hem wit h reminders and harm, j ust like t he charit y of t hose who give it t o
show off t o people.'' The boast ing person pret ends t o give away charit y for Allah's sake, but in
realit y seeks t o gain people's praise and t he reput at ion of being kind or generous, or ot her
mat erial gains of t his life. All t he while, he does not t hink about Allah or gaining His pleasure
and generous rewards, and t his is why Allah said,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ リ
⊥ ョ͡ ∇ぽΑ⊥ Ι
∠ ヱ∠ ぴ
(and he does not believe in Allah, nor in t he Last Day.)
Allah next set t he example of whoever gives charit y t o show off. Ad-Dahhak comment ed t hat
t he example fit s one who follows his act s of charit y wit h reminders or harm. Allah said,
びラ
∃ や∠ヲ∇ヘタ
∠ モ
͡ ん∠ ヨ∠ ミ∠ ヮ⊥ ヤ⊥ん∠ ヨ∠ プ∠ ぴ
(His likeness is t he likeness of Safwan) where Safwan, from is Safwanah, meaning ` t he smoot h
rocks,'
びや⇔ギ∇ヤ∠タ ヮ⊥ ミ∠ ゲ∠ わ∠ プ∠ ぴ
(which leaves it bare.) This Ayah means t hat heavy rain left t he Safwan complet ely barren of
dust . Such is t he case wit h Allah's act ion regarding t he work of t hose who show off, as t heir
deeds are bound t o vanish and disappear, even t hough people t hink t hat t hese deeds are as
plent iful as specks of dust . So Allah said,
Ι
∠ ヮ⊥ zヤャや∠ヱ ∇やヲ⊥らジ
∠ ミ∠ ゅzヨョあ ¬∃ ∇ヴセ
∠ ヴ∠ヤハ ∠ ラ ∠ ヱケ⊥ ギ͡ ∇ボΑ∠ Ι zぴ
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ∠ ∇ヲボ∠ ∇ャや ヵ͡ギ∇ヰΑ∠
(They are not able t o do anyt hing wit h what t hey have earned. And Allah does not guide t he
disbelieving people.)
び∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ ゅ⇔わΒ͡ら∇んゎ∠ ヱ∠ ぴ
(while t hey in t heir own selves are sure and cert ain) meaning, t hey are cert ain t hat Allah shall
reward t hem for t hese right eous act s wit h t he best rewards. Similarly, in a Hadit h collect ed by
Al-Bukhari and Muslim, t he Messenger of Allah said,
Allah's st at ement ,
びり∃ ヲ∠ ∇よゲ∠ よ͡ る∃ レz ィ
∠ モ
͡ ん∠ ヨ∠ ミ∠ ぴ
(is t hat of a garden on a Rabwah) means, t he example of a garden on ` a height above t he
ground', as t he maj orit y of scholars have st at ed. Ibn ` Abbas and Ad-Dahhak added t hat it also
has flowing rivers.
Allah's st at ement ,
びゅ∠ヰヤ⊥ミ⊥ ぺ⊥ぴ
(yield of harvest ) meaning, fruit s or produce,
びリ
͡ ∇Βヘ∠ ∇バッ
͡ ぴ
(doubles), as compared t o ot her gardens.
びモ
xト
∠ プ∠ ∀モ͡よや∠ヱ ゅ∠ヰ∇らダ
͡ Α⊥ ∇ユャz ラ͡みプ∠ ぴ
(And if it does not receive Wabil, a Tall suffices it .)
Ad-Dahhak said t hat t he ` Tall' is light rain. The Ayah indicat es t hat t he garden on t he Rabwah
is always fert ile, for if heavy rain does not fall on it , light rain will suffice for it . Such is t he
case regarding t he believer's good deeds, for t hey never become barren. Rat her, Allah accept s
t he believer's right eous deeds and increases t hem, each according t o his deeds. This is why
Allah said next ,
ゆ
∃ ゅ∠レ∇ハぺ∠ヱ∠ モ ∃ Β͡ガルz リあョ ∀るレz ∠ィ ヮ⊥ ャ∠ ラ ∠ ヲ⊥ムゎ∠ ラ∠ぺ ∇ユミ⊥ ギ⊥ ェ ∠ ぺ∠ キぁ ヲ∠ Α∠ ぺ∠ぴ
れ
͡ ゲ∠ ヨ∠ んz ャや あモミ⊥ リ͡ョ ゅ∠ヰΒ͡プ ヮ⊥ ャ∠ ゲ⊥ ⇒∠ヰ∇ルΕ ∠ や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠
べ∠ヰよ∠ ゅ∠タほ∠プ∠ ¬⊥ べ∠ヘバ∠ ッ ⊥ ∀るΑz ケあ ク⊥ ヮ⊥ ャ∠ヱ∠ ゲ⊥ ら∠ ム͡ ∇ャや ヮ⊥ よ∠ ゅ∠タぺ∠ヱ∠
ユ⊥ ム⊥ ャ∠ ヮ⊥ zヤャや リ⊥ あΒら∠ Α⊥ マ
∠ ャ͡グ∠ ミ∠ ∇ろホ∠ ゲ∠ わ∠ ∇ェゅ∠プ ∀ケゅ∠ル ヮ͡ Β͡プ ∀ケゅ∠ダ∇ハ͡ま
びラ ∠ ヱ⊥ゲムz ヘ∠ わ∠ ゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ろ
͡ ⇒∠ΑΓや
(266. Would any of you wish t o have a garden wit h dat e palms and vines, wit h rivers flowing
underneat h, and all kinds of fruit s for him t herein, while he is st riken wit h old age, and his
children are weak (not able t o look aft er t hemselves), t hen it is st ruck wit h a fiery whirlwind,
so t hat it is burnt Thus does Allah make clear His Ayat t o you t hat you may give t hought .)
モ
∃ Β͡ガルz リあョ ∀るレz∠ィ ヮ⊥ ャ∠ ラ
∠ ヲ⊥ムゎ∠ ラ∠ぺ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ キぁ ヲ∠ Α∠ ぺ∠ぴ
びゆ∃ ゅ∠レ∇ハぺ∠ヱ∠
(Would any of you wish t o have a garden wit h dat e palms and vines...).''
They said, "Allah knows best .'' ` Umar became angry and said, "Say we know or we do not
know.'' Ibn ` Abbas said, "O Leader of t he Fait hful! I have an opinion about it .'' ` Umar said, "O
my nephew! Say your opinion and do not belit t le yourself.'' Ibn ` Abbas said, "This is an example
set for a deed.'' ` Umar said, "What t ype of deed'' Ibn ` Abbas said, "For a wealt hy man who
works in Allah's pleasure and t hen Allah sends Shayt an t o him, and he works in disobedience,
unt il he annuls his good works.''
This Hadit h suffices as an explanat ion for t he Ayah, for it explains t he example it set s by a
person who does good first and t hen follows it wit h evil, may Allah save us from t his end. So,
t his man annulled his previous good works wit h his lat t er evil works. When he desperat ely
needed t he deeds of t he former t ype, t here were none. This is why Allah said,
Ibn Abi Hat im recorded t hat Al-` Awfi said t hat Ibn ` Abbas said, "Allah has set a good parable,
and all His parables are good. He said,
ゆ
∃ ゅ∠レ∇ハぺ∠ヱ∠ モ
∃ Β͡ガルz リあョ ∀るレz ∠ィ ヮ⊥ ャ∠ ラ
∠ ヲ⊥ムゎ∠ ラ∠ぺ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ キぁ ヲ∠ Α∠ ぺ∠ぴ
あモミ⊥ リ͡ョ ゅ∠ヰΒ͡プ ヮ⊥ ャ∠ ゲ⊥ ⇒∠ヰ∇ルΕ ∠ や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠
びれ
͡ ゲ∠ ヨ∠ んz ャや
(Would any of you wish t o have a garden wit h dat e palms and vines, wit h rivers flowing
underneat h, and all kinds of fruit s for him t herein.)
In his Must adrak, Al-Hakim recorded t hat t he Messenger of Allah used t o say in his supplicat ion,
ヶあレシ
͡ ゲ͡ ら∠ ミ͡ ギ∠ ∇レハ
͡ ヶ
∠ ヤ∠ハ
∠ マ
∠ ホ͡ ∇コケ͡ ノ∠ シ
∠ ∇ヱぺ∠ ∇モバ∠ ∇ィや ユz ヰ⊥ ヤzャや»
«ヵ͡ゲヨ⊥ ハ ⊥ ¬͡ ゅ∠ツボ͡ ∇ルや∠ヱ
(O Allah! Make Your biggest provision for me when I am old in age and at t he t ime my life
ends.)
びラ
∠ ヱ⊥ゲムz ヘ∠ わ∠ ゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ろ
͡ ⇒∠ΑΓや ユ⊥ ム⊥ ャ∠ ヮ⊥ ヤzャや リ
⊥ Βあ ら⊥Α マ
∠ ャ͡グ∠ミぴ
(Thus Allah makes clear t o you His Laws in order t hat you may give t hought ) meaning,
comprehend and underst and t he parables and t heir int ended implicat ions. Similarly, Allah said,
Ι
z ま͡ べ∠ヰヤ⊥ボ͡ ∇バΑ∠ ゅ∠ョヱ∠ サ
͡ ゅzレヤ͡ャ ゅ∠ヰよ⊥ ゲ͡ ∇ツル∠ メ
⊥ ゅ∠ん∇ョΙ
xや マ∠ ∇ヤゎ͡ ヱ∠ ぴ
びラ
∠ ヲ⊥ヨヤ͡⇒∠バ∇ャや
(And t hese similit udes We put forward for mankind; but none will underst and t hem except
t hose who have knowledge (of Allah and His signs)) 29:43 .
∇ユわ⊥ ∇らジ
∠ ミ∠ ゅ∠ョ ろ ͡ ⇒∠らΒ∂ デ
∠ リ͡ョ ∇やヲ⊥ボヘ͡ ル∠ぺ ∇やヲ⊥レョ∠ や¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
∇やヲ⊥ヨヨz Β∠ ゎ∠ Ι∠ ヱ∠ チ ͡ ∇ケ∇Ιや リ ∠ ョ∂ ユ⊥ムャ∠ ゅ∠レ∇ィゲ∠ ∇カぺ∠ べzヨ͡ョ∠ヱ
ラ∠ぺ Ι͡ま ヮ͡ Α͡グカ ͡ ほ∠よ͡ ユ⊥わ∇ジャ∠ヱ∠ ラ ∠ ヲ⊥ボヘ͡ レ⊥ゎ ヮ⊥ ∇レョ͡ ゑ ∠ Β͡らガ∠ ∇ャや
∀ギΒ͡ヨェ ∠ ヶ x レ͡ ビ
∠ ヮ∠ ヤzャや ラz ぺ∠ ∇やヲ⊥ヨヤ∠∇ハや∠ヱ ヮ͡ Β͡プ ∇やヲ⊥ツヨ͡ ∇ピゎ⊥
ヮ⊥ ヤzャや∠ヱ ¬べ∠ゼ∇エヘ∠ ∇ャゅ͡よ ユ⊥ミゲ⊥ ョ⊥ ∇ほΑ∠ ヱ∠ ゲ∠ ∇ボヘ∠ ∇ャや ユ⊥ ミ⊥ ギ⊥ バ͡ Α∠ リ
⊥ ⇒∠ト∇Βゼ
z ャや
び∀ユΒ͡ヤ∠ハ ∀ノ͡シヱ ヮ⊥ ヤzャや∠ヱ Κ ⇔ ∇ツプ∠ ヱ∠ ヮ⊥ ∇レ∂ョ り⇔ ゲ∠ ヘ͡ ∇ピョz ユ⊥ミギ⊥ ͡バ∠Α
∇ギボ∠ プ∠ る∠ ヨ∠ ∇ムエ
͡ ∇ャや れ
∠ ∇ぽΑ⊥ リ∠ョヱ∠ ¬⊥ べ∠ゼΑ∠ リ∠ョ る∠ ヨ∠ ∇ムエ ͡ ∇ャや ヴゎ͡ ∇ぽΑ⊥ ぴ
びょ ͡ ⇒∠ら∇ャΕ∠ や ∇やヲ⊥ャ∇ヱぺ⊥ Ι
z ま͡ ゲ⊥ ミz グz ∠Α ゅ∠ョヱ∠ や⇔ゲΒ͡んミ∠ や⇔ゲ∇Βカ
∠ ヴ
∠ ゎ͡ ヱ⊥ぺ
(267.O you who believe! Spend of t he good t hings which you have (legally) earned, and of t hat
which We have produced from t he eart h for you, and do not aim at t hat which is bad t o spend
from it , (t hough) you would not accept it save if you close your eyes and t olerat e t herein. And
know t hat Allah is Rich (free of all needs), and wort hy of all praise.) (268. Shayt an t hreat ens
you wit h povert y and orders you t o commit Fahsha' (evil deeds) whereas Allah promises you
forgiveness from Himself and bount y, and Allah is All-Sufficient for His creat ures' needs, All-
Knower.) (269. He grant s Hikmah t o whom He wills, and he, t o whom Hikmah is grant ed, is
indeed grant ed abundant good. But none remember (will receive admonit ion) except men of
underst anding.)
びゑ
∠ Β͡らガ
∠ ∇ャや ∇やヲ⊥ヨヨz Β∠ ゎ∠ Ι
∠ ヱ∠ ぴ
(and do not aim at t hat which is bad) meaning, filt hy (impure) money,
びヮ͡ Α͡グカ
͡ ほ∠よ͡ ユ⊥わ∇ジャ∠ヱ∠ ラ
∠ ヲ⊥ボヘ͡ レ⊥ゎ ヮ⊥ ∇レョ͡ ぴ
(t o spend from it , (t hough) you would not accept it ) meaning, "If you were given t his t ype, you
would not t ake it , except if you t olerat e t he deficiency in it . Verily, Allah is far Richer t han
you, He is in no need of t his money, so do not give, for His sake, what you would dislike for
yourselves.'' It was report ed t hat ,
びラ
∠ ヲ⊥ボヘ͡ レ⊥ゎ ヮ⊥ ∇レョ͡ ゑ
∠ Β͡らガ
∠ ∇ャや ∇やヲ⊥ヨヨz Β∠ ゎ∠ Ι
∠ ヱ∠ ぴ
(and do not aim at t hat which is bad t o spend from it ) means, "Do not spend from t he
dishonest , impure money inst ead of t he honest , pure money.''
Ibn Jarir recorded t hat Al-Bara' bin ` Azib comment ed on Allah's st at ement ,
∇ユわ⊥ ∇らジ
∠ ミ∠ ゅ∠ョ ろ ͡ ⇒∠らΒあ デ
∠ リ͡ョ ∇やヲ⊥ボヘ͡ ル∠ぺ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
∇やヲ⊥ヨヨz Β∠ ゎ∠ Ι∠ ヱ∠ チ ͡ ∇ケΙ xや リ ∠ ョあ ユ⊥ムャ∠ ゅ∠レ∇ィゲ∠ ∇カぺ∠ べzヨ͡ョ∠ヱ
びラ ∠ ヲ⊥ボヘ͡ レ⊥ゎ ヮ⊥ ∇レョ͡ ゑ
∠ Β͡らガ
∠ ∇ャや
(O you who believe! Spend of t he good t hings which you have (legally) earned, and of t hat
which We have produced from t he eart h for you, and do not aim at t hat which is bad t o spend
from it ,) t hat it was revealed about t he Ansar. When t he season for harvest ing dat e-t rees
would st art , t he Ansar would collect ripe-dat e branches from t heir gardens and hang t hem on a
rope erect ed bet ween t wo pillars in t he Masj id of t he Messenger of Allah. The poor emigrant
Companions would eat from t hese dat es. However, some of t hem (Ansar) would also add lesser
t ype of dat es in bet ween ripe-dat e branches, t hinking t hey are allowed t o do so. Allah revealed
t his Ayah about t hose who did t his,
びラ
∠ ヲ⊥ボヘ͡ レ⊥ゎ ヮ⊥ ∇レョ͡ ゑ
∠ Β͡らガ
∠ ∇ャや ∇やヲ⊥ヨヨz Β∠ ゎ∠ Ι
∠ ヱ∠ ぴ
(and do not aim at t hat which is bad t o spend from it .)
` Ali bin Abi Talhah said t hat Ibn ` Abbas comment ed on t he Ayah,
びラ
∠ ヲぁらエ
͡ ゎ⊥ ゅzヨ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎ ヴzわェ
∠ ゲz ら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
(By no means shall you at t ain Al-Birr, unless you spend of t hat which you love)'' 4:92
び∀ギΒ͡ヨェ
∠ ヶ
x レ͡ ビ
∠ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハや∠ヱぴ
(And know t hat Allah is Rich (free of all needs), and wort hy of all praise) meaning, "Alt hough
Allah commanded you t o give away t he purest of your money in charit y, He is far Richer from
needing your charit y, but t he purpose is t hat t he dist ance bet ween t he rich and t he poor
becomes less.'' Similarly, Allah said,
Allah is Rich and free of needing anyt hing from any of His creat ures, while all of His creat ures
st and in need of Him. Allah's bount y encompassing, and what He has never ends. Therefore,
whoever gives away good and pure t hings in charit y, let him know t hat Allah is t he Most Rich,
His favor is enormous and He is Most Generous, Most Compassionat e; and He shall reward him
for his charit y and mult iply it many t imes. So who would lend t o He Who is neit her poor nor
unj ust , Who is wort hy of all praise in all His act ions, st at ement s, and decisions, of Whom t here
is neit her a deit y wort hy of worship except Him, nor a Lord ot her t han Him
Ibn Abi Hat im recorded t hat ` Abdullah bin Mas` ud said t hat t he Messenger of Allah said,
ゅzョほ∠プ∠ ∩⇔るヨz ャ∠ マ͡ ヤ∠ヨ∠ ∇ヤャ͡ヱ∠ ∩∠ュキ∠ へ リ ͡ ∇よゅ͡よ る⇔ ヨz ャ∠ ラ͡ ゅ∠ト∇Βゼ z ヤ͡ャ ラ z ま͡»
ヱ∠ ∩あペエ ∠ ∇ャゅ͡よ ∀ょΑ͡グ∇ムゎ∠ ヱ∠ ∩あゲゼ z ャゅ͡よ キ∀ ゅ∠バΑ͡みプ∠ ラ ͡ ゅ∠トΒzゼャや る⊥ zヨャ∠
∩あペエ ∠ ∇ャゅ͡よ ∀ペΑ͡ギ∇ダゎ∠ ヱ∠ ∩͡ゲ∇Βガ ∠ ∇ャゅよ͡ キ∀ ゅ∠バΑ͡みプ∠ マ ͡ ヤ∠ヨ∠ ∇ャや る⊥ zヨャ∠ ゅzョぺ∠
∩∠ぶや ギ͡ ヨ∠ ∇エΒ∠ ∇ヤプ∠ ∩͡ぶや リ ∠ ョ͡ ヮ⊥ zルぺ∠ ∇ユヤ∠∇バΒ∠ ∇ヤプ∠ マ
∠ ャ͡ク∠ ギ∠ ィ∠ ヱ∠ ∇リヨ∠ プ∠
«ラゅ∠ト∇Βゼ z ャや リ ∠ ョ͡ ∇クヲz バ∠ わ∠ Β∠ ∇ヤプ∠ ン∠ゲ∇カほ⊥∇ャや ギ∠ ィ
∠ ヱ∠ ∇リョ∠ ヱ∠
(Shayt an has an effect on t he son of Adam, and t he angel also has an effect . As for t he effect
of Shayt an, it is by his t hreat ening wit h evil repercussions and rej ect ing t he t rut h. As for t he
effect of t he angel, it is by his promise of a good end and believing in t he t rut h. Whoever finds
t he lat t er, let him know t hat it is coming from Allah and let him t hank Allah for it . Whoever
finds t he former, let him seek refuge - wit h Allah - from Shayt an.)
This is t he narrat ion t hat At -Tirmidhi and An-Nasa'i collect ed in t he book of Tafsir in t heir
Sunan collect ions. Allah said,
びΚ
⇔ ∇ツプ∠ ヱ∠ ぴ
(And Bount y) as opposed t o t he povert y t hat Shayt an fright ens you wit h,
び∀ユΒ͡ヤ∠ハ ノ∀ シ
͡ ヱ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is All-Sufficient for His creat ures' needs, All-Knower.)
` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said, "That is knowledge of t he Qur'an. For
inst ance, t he abrogat ing and t he abrogat ed, what is plain and clear and what is not as plain
and clear, what it allows, and what it does not allow, and it s parables.'' Imam Ahmad recorded
t hat Ibn Mas` ud said t hat he heard t he Messenger of Allah saying,
ゅ⇔ャゅ∠ョ ぶ
⊥ や ロ⊥ ゅ∠ゎへ ∀モィ
⊥ ∠ケ :リ ͡ ∇Βわ∠ レ∠ ∇をや ヶ͡プ ゅzャま͡ ギ∠ ジ
∠ェ∠ ゅ∠ャ»
ぶ
⊥ や ロ⊥ ゅ∠ゎへ モ
∀ィ
⊥ ケ∠ ヱ∠ ∩あペエ∠ ∇ャや ヶ͡プ ヮ͡ わ͡ ム∠ ヤ∠ワ∠ ヴ∠ヤハ ∠ ヮ⊥ ト ∠ ヤzジ∠ プ∠
«ゅ∠ヰヨ⊥ ヤあ∠バΑ⊥ ∠ヱ ゅ∠ヰよ͡ ヶ͡ツ∇ボΑ∠ ヲ∠ ヰ⊥ プ∠ る⇔ ヨ∠ ∇ムェ
͡
(There is no envy except in t wo inst ances: a person whom Allah has endowed wit h wealt h and
he spends it right eously, and a person whom Allah has given Hikmah and he j udges by it and
t eaches it t o ot hers.)
This was also collect ed by Al-Bukhari, Muslim, An-Nasa'i, Ibn Maj ah.
Allah's st at ement ,
びょ
͡ ⇒∠ら∇ャΕ
∠ や ∇やヲ⊥ャ∇ヱぺ⊥ Ι
z ま͡ ゲ⊥ ミz グz ∠Α ゅ∠ョヱ∠ ぴ
(But none remember (will receive admonit ion) except men of underst anding.) means, "Those
who will benefit from t he advice are t hose who have sound minds and good comprehension
wit h which t hey underst and t he words (of advice and reminder) and t heir implicat ions.''
ヮ∠ ヤzャや ラ z み͡プ∠ ケ∃ ∇グルz リあョ ユ⊥ゎ∇ケグ∠ ル∠ ∇ヱぺ∠ る∃ ボ∠ ヘ∠ ルz リあョ ユ⊥わ∇ボヘ∠ ル∠ぺ べ∠ョヱ∠ ぴ
∇やヱ⊥ギ∇らゎ⊥ ラ͡ま - ケ∃ ゅ∠ダル∠ぺ ∇リョ͡ リ ∠ Β͡ヨヤ͡⇒zヌヤ͡ャ ゅ∠ョ∠ヱ ヮ⊥ ヨ⊥ ヤ∠∇バΑ∠
ゅ∠ワヲ⊥ゎ∇ぽゎ⊥ ヱ∠ ゅ∠ワヲ⊥ヘ∇ガゎ⊥ ラ͡まヱ∠ ヴ ∠ ワ͡ ゅzヨバ͡ レ͡ プ∠ ろ ͡ ⇒∠ホギ∠ ダz ャや
∇ユム⊥ ゎ͡ ゅ∠ゃΒあ シ
∠ リあョ ユ⊥ムレ∠ハ ゲ⊥ あヘム∠ Α⊥ ヱ∠ ∇ユム⊥ ャz ∀ゲ∇Β∠カ ヲ∠ ヰ⊥ プ∠ ¬∠ へ∠ゲボ∠ ヘ⊥ ∇ャや
び ∀ゲΒ͡らカ∠ ラ ∠ ヲ⊥ヤヨ∠ ∇バゎ∠ ゅ∠ヨよ͡ ヮ⊥ ヤzャや∠ヱ
(270. And what ever you spend for spendings (e.g., in Sadaqah) or what ever vow you make, be
sure Allah knows it all. And for t he wrongdoers t here are no helpers.) (271. If you disclose your
Sadaqat (almsgiving), it is well; but if you conceal t hem and give t hem t o t he poor, t hat is
bet t er for you. (Allah) will expiat e you some of your sins. And Allah is Well-Acquaint ed wit h
what you do.)
Allah st at es t hat He has perfect knowledge of t he good deeds performed by all of His creat ion,
such as charit y and various vows, and He rewards t remendously for t hese deeds, provided t hey
are performed seeking His Face and His promise. Allah also warns t hose who do not work in his
obedience, but inst ead disobey His command, rej ect His revelat ion and worship ot hers besides
Him:
びヴ
∠ ワ͡ ゅzヨバ͡ レ͡ プ∠ ろ
͡ ⇒∠ホギ∠ ダ
z ャや ∇やヱ⊥ギ∇らゎ⊥ ラ͡まぴ
(If you disclose your Sadaqat , it is well) meaning, "It is well if you make known t he charit y t hat
you give away.''
Allah's st at ement ,
ぁゲジ
͡ ヨ⊥ ∇ャや∠ヱ ∩͡るホ∠ ギ∠ ダ
z ャゅ͡よ ゲ͡ ワ͡ ゅ∠イ∇ャゅ∠ミ ラ
͡ へ∇ゲボ⊥ ∇ャゅ͡よ ゲ⊥ ワ͡ ゅ∠イ∇ャや»
«る∠ホ∠ギダ z ャゅ͡よ あゲジ
͡ ヨ⊥ ∇ャゅ∠ミ ラ͡ へゲ⊥ボ∇ャゅ͡よ
(He who ut t ers aloud Qur'anic recit at ion is j ust like he who discloses charit y act s. He who
conceals Qur'anic recit at ion is j ust like he who conceals charit y act s.)
The Ayah indicat es t hat it is bet t er t hat act s of charit y be concealed, as reit erat ed by t he
Hadit h t hat t he Two Sahihs recorded from Abu Hurayrah t hat t he Messenger of Allah said,
:ヮ⊥ ぁヤニ
͡ ゅzャま モ zニ͡ ゅ∠ャ ュ∠ ∇ヲΑ∠ ヮ͡ ヤあニ ͡ ヶ͡プ ぶ ⊥ や ユ⊥ ヰ⊥ ぁヤヌ͡ Α⊥ る∀ バ∠ ∇らシ
∠»
ラ͡ ゅ∠ヤィ ⊥ ケ∠ ヱ∠ ∩͡ぶや り͡ キ∠ ゅ∠らハ
͡ ヶ͡プ ほ∠ゼ ∠ ル∠ ゆ
x ゅ∠セヱ∠ ∩∀メキ͡ ゅ∠ハ ∀ュゅ∠ョま͡
モ
∀ィ ⊥ ケ∠ ヱ∠ ∩͡ヮ∇Βヤ∠ハ∠ ゅ∠ホゲz ヘ∠ ゎ∠ ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ゅ∠バヨ∠ わ∠ ∇ィや∩͡ぶや ヶ͡プ ゅzよゅ∠エゎ∠
ノ∠ ィ͡ ∇ゲΑ∠ ヴzわェ ∠ ヮ⊥ ∇レョ͡ ァ ∠ ゲ∠ カ ∠ や∠クま͡ ∩͡ギイ ͡ ∇ジヨ∠ ∇ャゅ͡よ ∀ペヤz∠バョ⊥ ヮ⊥ ら⊥ ∇ヤホ∠
∩⊥ロゅ∠レ∇Βハ
∠ ∇ろッ ∠ ゅ∠ヘプ∠ ゅ⇔Βャ͡ゅ∠カ ぶ ∠ や ゲ∠ ミ∠ ク∠ モ ∀ィ ⊥ ケ∠ ヱ∠ ∩͡ヮ∇Βャ∠ま͡
:メ∠ ゅ∠ボプ∠ ∩∃メゅ∠ヨィ ∠ ヱ∠ ょ ∃ ダ ͡ ∇レョ∠ れ ⊥ や∠ク り∀ ぺ∠ゲ∠ ∇ョや ヮ⊥ ∇わハ
∠ キ∠ モ∀ィ ⊥ ケ∠ ヱ∠
ベ∠ ギz ダ∠ ゎ∠ モ ∀ィ
⊥ ケ∠ ヱ∠ ∩∠リΒ͡ヨャ∠ゅ∠バ∇ャや ゆ z ケ∠ ぶ ∠ や フ ⊥ ゅ∠カぺ∠ ヶあルま͡
ペ
⊥ ヘ͡ ∇レゎ⊥ ゅ∠ョ ヮ⊥ ャ⊥ゅ∠ヨセ
͡ ユ∠ ヤ∠∇バゎ∠ ゅ∠ャ ヴzわェ
∠ ∩ゅ∠ワゅ∠ヘ∇カほ∠プ∠ る∃ ホ∠ ギ∠ ダ
∠ よ͡
«ヮ⊥レΒ͡ヨ∠Α
(Allah will give shade t o seven on t he Day when t here will be no shade but His. (They are:) a
j ust ruler, a yout h who has been brought up in t he worship of Allah, t wo persons who love each
ot her only for Allah's sake who meet and part in Allah's cause only, a man whose heart is
at t ached t o t he Masj ids from t he t ime he depart s t he Masj id unt il he ret urns t o it , a person
who remembers Allah in seclusion and his eyes are t hen flooded wit h t ears, a man who refuses
t he call of a charming woman of noble birt h for illicit int ercourse wit h her and says, ` I fear
Allah, Lord of t he worlds', and a man who gives charit able gift s so secret ly t hat his left hand
does not know what his right hand has given.)
Allah's st at ement ,
び∇ユム⊥ ゎ͡ ゅ∠ゃΒあ シ
∠ リあョ ユ⊥ムレ∠ハ ゲ⊥ あヘム∠ Α⊥ ヱ∠ ぴ
((Allah) will expiat e you some of your sins) means, in ret urn for giving away charit y, especially
if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins
being forgiven.
Allah's st at ement ,
び∀ゲΒ͡らカ
∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is Well-Acquaint ed wit h what you do) means, "No good deed t hat you perform
escapes His knowledge, and He shall reward for it .''
Allah's st at ement ,
び∇ユム⊥ ジ
͡ ヘ⊥ ル6Κプ∠ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇やヲ⊥ボヘ͡ レ⊥ゎ ゅ∠ョヱ∠ ぴ
(And what ever you spend in good, it is for yourselves) is similar t o His ot her st at ement ,
びヮ͡ ジ
͡ ∇ヘレ∠ ヤ͡プ∠ ゅ⇔エ͡ヤ⇒∠タ モ
∠ ヨ͡ ハ
∠ ∇リョz ぴ
(Whosoever does right eous good deed, it is for (t he benefit of) his ownself.)
Al-Hasan Al-Basri comment ed, "Whenever t he believer spends, including what he spends on
himself, he seeks Allah's Face wit h it .'' ` At a' Al-Khurasani said t hat t he Ayah means, "You give
away charit y for t he sake of Allah. Therefore, you will not be asked about t he deeds or
wickedness of t hose who receive it .'' This is a sound meaning indicat ing t hat when one spends
in charit y for Allah's sake, t hen his reward will be wit h Allah. He will not be asked if t he charit y
unint ent ionally reached right eous, evil, deserving or undeserving persons, for he will be
rewarded for his good int ent ion. The proof t o t his st at ement is t he Ayah,
Ι
∠ ∇ユわ⊥ ル∠ぺヱ∠ ∇ユム⊥ ∇Βャ∠ま͡ zフヲ∠ Α⊥ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇やヲ⊥ボヘ͡ レ⊥ゎ ゅ∠ョヱ∠ ぴ
びラ∠ ヲ⊥ヨヤ∠∇ヌゎ⊥
(And what ever you spend in good, it will be repaid t o you in full, and you shall not be
wronged.)
The Two Sahihs recorded a Hadit h by Abu Hurayrah t hat t he Messenger of Allah said,
ァ
∠ ゲ∠ガプ∠ ∩∃る∠ホ∠ギ∠ダ͡よ る∠ ヤ∠∇Βヤzャや リ z ホ∠ ギz ダ
∠ ゎ∠ ほ∠ャ∠ :∀モィ ⊥ ∠ケ メ ∠ ゅ∠ホ»
サ
⊥ ゅzレャや ウ ∠ ら∠ ∇タほ∠プ∠ ∩∃るΒ∠ ル͡ や∠コ ギ͡ Α∠ ヶ͡プ ゅ∠ヰバ∠ ッ ∠ ヲ∠ プ∠ ヮ͡ わ͡ ホ∠ ギ∠ ダ
∠ よ͡
マ
∠ ャ∠ ユ∠ ヰ⊥ ヤzャや :メ ∠ ゅ∠ボプ∠ ∩∃るΒ∠ ル͡ や∠コ ヴ∠ヤハ ∠ ベ ∠ あギダ ⊥ ゎ⊥ :ラ ∠ ヲ⊥をギz エ ∠ わ∠ Α∠
∩∃る∠ホ∠ギ∠ダ͡よ る∠ ヤ∠∇Βヤzャや リ z ホ∠ ギz ダ
∠ ゎ∠ ほ∠ャ∠ ∩∃るΒ∠ ル͡ や∠コ ヴ∠ヤハ ∠ ギ⊥ ∇ヨエ ∠ ∇ャや
やヲ⊥エら∠ ∇タほ∠プ∠ ∩∠ヶ͡レ∠ビ ギ͡ Α∠ ヶ͡プ ゅ∠ヰバ∠ ッ ∠ ヲ∠ プ∠ ヮ͡ わ͡ ホ∠ ギ∠ ダ
∠ よ͡ ァ∠ ゲ∠ ガ ∠ プ∠
ユz ヰ⊥ ヤzャや :メ ∠ ゅ∠ホ ∩∠ヶレ͡ ビ ∠ ヴ∠ヤハ ∠ る∠ ヤ∠∇Βヤzャや ベ ∠ あギダ ⊥ ゎ⊥ :ラ ∠ ヲ⊥をギz エ
∠ わ∠ Α∠
∩∃るホ∠ ギ∠ ダ
∠ よ͡ る∠ ヤ∠∇Βヤzャや リ z ホ∠ ギz ダ
∠ ゎ∠ ほ∠ャ∠ ∩∠ヶ͡レ∠ビ ヴ∠ヤハ ∠ ギ⊥ ∇ヨエ ∠ ∇ャや マ∠ ャ∠
∩∃ベ͡ケゅ∠シ ギ͡ Α∠ ヶ͡プ ゅ∠ヰバ∠ ッ ∠ ヲ∠ プ∠ ヮ͡ わ͡ ホ∠ ギ∠ ダ ∠ よ͡ ァ ∠ ゲ∠ ガ∠ プ∠
∩∃ベケ͡ ゅ∠シ ヴ∠ヤハ ∠ る∠ ヤ∠∇Βヤzャや ベ ∠ あギダ ⊥ ゎ⊥ :ラ ∠ ヲ⊥をギz エ ∠ わ∠ Α∠ やヲ⊥エら∠ ∇タほ∠プ∠
∩∠ヶ͡レ∠ビ ヴ∠ヤ∠ハ∠ヱ ∩∃るΒ∠ ル͡ や∠コ ヴ∠ヤハ ∠ ギ⊥ ∇ヨエ ∠ ∇ャや マ ∠ ャ∠ ユz ヰ⊥ ヤzャや:メ ∠ ゅ∠ボプ∠
∇ギボ∠ プ∠ マ∠ わ⊥ ホ∠ ギ∠ タ
∠ ゅzョ∠ぺ :ヮ⊥ ャ∠ モ ∠ Β͡ボプ∠ ヶ ∠ ゎ͡ ほ⊥プ∠ .ベ ∃ ケ͡ ゅ∠シ ヴ∠ヤ∠ハ∠ヱ
∇リハ ∠ ゅ∠ヰよ͡ ブ z バ͡ わ∠ ∇ジゎ∠ ∇ラぺ∠ ゅ∠ヰヤzバ∠ ヤ∠プ∠ る⊥ Β∠ ル͡ やzゴャや ゅzョぺ∠ヱ∠ ∩∇ろヤ∠ら͡ ホ⊥
∩⊥ぶや ロ⊥ ゅ∠ト∇ハぺ∠ ゅzヨョ͡ ペ ⊥ ヘ͡ ∇レΒ⊥ プ∠ ゲ⊥ ら͡ わ∠ ∇バΑ∠ ヶ
z レ͡ ピ∠ ∇ャや モz バ∠ ャ∠ヱ∠ ∩ゅ∠ワゅ∠ルコ͡
«ヮ͡わホ∠ ゲ͡ シ ∠ ∇リハ ∠ ゅ∠ヰよ͡ ブ z バ͡ わ∠ ∇ジΑ∠ ∇ラぺ∠ ベ ∠ ケ͡ ゅzジャや モ z バ∠ ャ∠ヱ∠
(A man said, "Tonight , I shall give charit y.'' He went out wit h his charit y and (unknowingly) gave
it t o an adult eress. The next morning t he people said t hat alms were given t o an adult eress.
The man said, "O Allah! All t he praises are for You. (I gave my alms) t o an adult eress. Tonight , I
shall give alms again.'' He went out wit h his charit y and (unknowingly) gave it t o a rich person.
The next morning (t he people) said, "Last night , a wealt hy person was given alms.'' He said, "O
Allah! All t he praises are for You. (I gave alms) t o a wealt hy man. Tonight , I shall again give
charit y.'' So he went out wit h his charit y and (unknowingly) gave it t o a t hief. The next morning
(t he people) said, "Last night , a t hief was given alms.'' He said, "O Allah! All t he praises are for
You. (I have given alms) t o an adult eress, a wealt hy man and a t hief.'' Then, someone came t o
him and said, "The alms t hat you gave away were accept ed. As for t he adult eress, t he alms
might make her abst ain from adult ery. As for t he wealt hy man, it might make him t ake a lesson
and spend his wealt h t hat Allah has given him. As for t he t hief, it might make him abst ain from
st ealing.'')
びヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇やヱ⊥ゲダ
͡ ェ⊥ぺ リ
∠ Α͡グャzや ¬͡ へ∠ゲボ∠ ヘ⊥ ∇ヤャ͡ぴ
((Charit y is) for t he poor, who in Allah's cause are rest rict ed (from t ravel)) meaning, t he
migrant s who migrat ed t o Allah and His Messenger, resided in Al-Madinah and did not have
resources t hat sufficient ly provided t hem wit h t heir needs,
びチ
͡ ∇ケΙ
x や ヴ͡プ ゅ⇔よ∇ゲッ
∠ ラ
∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠ Ι
∠ぴ
(And cannot Darban (move about ) in t he land) meaning, "They cannot t ravel in t he land t o seek
means of livelihood.'' Allah said in ot her inst ances using a variat ion of t he word Darban
ラ∠ぺ ∀ゥゅ∠レィ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βヤ∠プ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ∇ユわ⊥ ∇よゲ∠ ッ
∠ や∠クま͡ヱ∠ ぴ
びり͡ ヲヤzダャや リ
∠ ョ͡ ∇やヱ⊥ゲダ⊥ ∇ボゎ∠
(And when you (Muslims) t ravel in t he land, t here is no sin on you if you short en t he Salah (t he
prayer)) 4:101 , and,
ラ
∠ ヲ⊥よゲ͡ ∇ツΑ∠ ラ ∠ ヱ⊥ゲカ ∠ や∠¬ヱ∠ ヴ∠ッ∇ゲョz ∇ユム⊥ レ͡ョ ラ ⊥ ヲ⊥ムΒ∠ シ
∠ ラ∠ぺぴ
ラ
∠ ヱ⊥ゲカ ∠ や∠¬ヱ∠ ヮ͡ ヤzャや モ
͡ ∇ツプ∠ リ͡ョ ラ ∠ ヲ⊥ピわ∠ ∇らΑ∠ チ
͡ ∇ケΙ x や ヴ͡プ
び∇やヱ⊥¬ゲ∠ ∇ホゅ∠プ ヮ͡ ヤzャや モ
͡ Β͡らシ∠ ヴ͡プ ラ∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥
(He knows t hat t here will be some among you sick, ot hers t raveling t hrough t he land, seeking
of Allah's bount y, yet ot hers fight ing in Allah's cause) 73:20 .
びブ
͡ ヘぁ バ∠ わzャや リ
∠ ョ͡ ¬∠ べ∠Βレ͡ ∇ビぺ∠ モ
⊥ ワ͡ ゅ∠イ∇ャや ユ⊥ ヰ⊥ ら⊥ ジ
∠ ∇エΑ∠ ぴ
(The one who knows t hem not , t hinks t hat t hey are rich because of t heir modest y) meaning,
t hose who do not know t heir sit uat ion t hink t hat t hey are well-off, because t hey are modest in
t heir clot hes and speech. There is a Hadit h wit h t his meaning t hat t he Two Sahihs recorded
from Abu Hurayrah t hat t he Messenger of Allah said,
Imam Ahmad also recorded t his Hadit h from Ibn Mas` ud.
Allah's st at ement ,
びメ
͡ ∇ヲボ∠ ∇ャや リ
͡ ∇エャ∠ ヴ͡プ ∇ユヰ⊥ レz プ∠ ゲ͡ ∇バわ∠ ャ∠ヱ∠ ぴ
(But surely, you will know t hem by t he t one of t heir speech!) 47:30 . Allah's st at ement ,
びゅ⇔プゅ∠エ∇ャま͡ サ
∠ ゅzレャや ラ
∠ ヲ⊥ヤ⇒∠∇ジΑ∠ Ι
∠ぴ
(t hey do not beg of people at all) means, t hey do not beg and, t hus, do not require people t o
provide t hem wit h more t han what t hey act ually need. Indeed, t hose who ask people for help,
while having what suffices for t heir needs, have begged.
Imam Ahmad recorded t hat Abu Sa` id said, "My mot her sent me t o t he Messenger of Allah t o
ask him for help, but when I came by him I sat down. The Prophet faced me and said t o me,
∩⊥ぶや ヮ⊥ ヘz ハ ∠ ぺ∠ ブ z バ∠ わ∠ ∇シや リ ͡ ョ∠ ヱ∠ ∩⊥ぶや ロ⊥ ゅ∠レ∇ビぺ∠ ヴ∠レ∇ピわ∠ ∇シや リ
͡ ョ∠ »
る∃ Βz ホ͡ ヱ⊥ぺ る⊥ ヨ∠ Β͡ホ ヮ⊥ ャ∠ヱ∠ メ
∠ ほ∠シ
∠ ∇リョ∠ ヱ∠ ∩⊥ぶや ロ⊥ ゅ∠ヘミ∠ ブz ム∠ わ∠ ∇シや リ
͡ ョ∠ ヱ∠
«ブ∠エ∇ャぺ∠ ∇ギボ∠ プ∠
(Whoever felt sat isfied, t hen Allah will enrich him. Whoever is modest , Allah will make him
decent . Whoever is cont ent , t hen Allah will suffice for him. Whoever asks people, while having
a small amout , he will have begged t he people.)
Abu Sa` id said, "I said t o myself, ` I have a camel, Al-Yaqut ah, and indeed, it is wort h more
t han a small amount .' And I went back wit hout asking t he Prophet for anyt hing.'' This is t he
same wording for t his Hadit h collect ed by Abu Dawud and An-Nasa'i.
Allah's st at ement ,
び∀ユΒ͡ヤ∠ハ ヮ͡ よ͡ ヮ∠ ヤzャや ラ
z み͡プ∠ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇やヲ⊥ボヘ͡ レ⊥ゎ ゅ∠ョヱ∠ ぴ
(And what ever you spend in good, surely Allah knows it well) indicat es t hat no charit y escapes
Him, and He will reward it fully and perfect ly on t he Day of Resurrect ion, when it is most
desperat ely needed.
や6ゲシ ͡ ケ͡ ゅ∠ヰレz ャや∠ヱ モ ͡ ∇Βャzゅ͡よ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ラ ∠ ヲ⊥ボヘ͡ レ⊥Α リ ∠ Α͡グャzやぴ
∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Ι∠ ヱ∠ ∇ユヰ͡ よあ ケ∠ ギ∠ レ͡ハ ユ⊥ワゲ⊥ ∇ィぺ∠ ∇ユヰ⊥ ヤ∠プ∠ る⇔ Β∠ ル͡ Κ
∠ハ∠ ヱ∠
びラ∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι ∠ ヱ∠
(Those who spend t heir wealt h (in Allah's cause) by night and day, in secret and in public, t hey
shall have t heir reward wit h t heir Lord. On t hem shall be no fear, nor shall t hey grieve.)
This Ayah praises t hose who spend in charit y for Allah's sake, seeking His pleasure, day and
night , publicly and in secret , including what one spends on his family. The Two Sahihs recorded
t hat t he Messenger of Allah said t o Sa` d bin Abi Waqqas:
ゅzャま͡ ぶ
͡ や ヮ∠ ∇ィヱ∠ ゅ∠ヰよ͡ ヶ͡ピわ∠ ∇らゎ∠ る⇔ ボ∠ ヘ∠ ル∠ ペ
∠ ヘ͡ ∇レゎ⊥ ∇リャ∠ マ
∠ ルz ま͡ヱ∠ »
ヶ͡プ ヶ͡プ モ ⊥ バ∠ ∇イゎ∠ ゅ∠ョ ヴzわェ
∠ ∩⇔るバ∠ ∇プケ͡ ヱ∠ る⇔ ィ ∠ ケ∠ キ∠ ゅ∠ヰよ͡ れ
∠ ∇キキ∠ ∇コや
«マ͡ゎぺ∠ゲ∠ ∇ョや
(You will not spend charit y wit h which you seek Allah's Face, but you will ascend a higher
degree and st at us because of it , including what you put in your wife's mout h.)
Imam Ahmad recorded t hat Abu Mas` ud said t hat t he Prophet said,
∩ゅ∠ヰら⊥ ジ
͡ わ∠ ∇エΑ∠ る⇔ ボ∠ ヘ∠ ル∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ヤハ
∠ ペ
∠ ヘ∠ ∇ルぺ∠ や∠クま͡ ユ∠ ヤ͡∇ジヨ⊥ ∇ャや ラ
z ま͡»
«る∠ホギ∠ タ∠ ヮ⊥ ャ∠ ∇ろル∠ ゅ∠ミ
(When t he Muslim spends on his family while await ing t he reward for it from Allah, it will be
writ t en as charit y for him.)
Allah said,
びラ
∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι
∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Κ
∠ プ∠ ぴ
(t here shall be no fear on t hem nor shall t hey grieve.)
ュ⊥ ヲ⊥ボΑ∠ ゅ∠ヨミ∠ Ι
z ま͡ ラ
∠ ヲ⊥ョヲ⊥ボΑ∠ Ι∠ ∇やヲ∠よゲあ ャや ラ∠ ヲ⊥ヤミ⊥ ∇ほΑ∠ リ ∠ Α͡グャzやぴ
びザ
あ ヨ∠ ∇ャや リ
∠ ョ͡ リ
⊥ ⇒∠ト∇Βゼ
z ャや ヮ⊥ ト
⊥ zらガ
∠ わ∠ Α∠ ン͡グャzや
(Those who eat Riba will not st and (on t he Day of Resurrect ion) except like t he st anding of a
person beat en by Shayt an leading him t o insanit y.)
This Ayah means, on t he Day of Resurrect ion, t hese people will get up from t heir graves j ust as
t he person afflict ed by insanit y or possesed by a demon would. Ibn ` Abbas said, "On t he Day of
Resurrect ion, t hose who consume Riba will be resurrect ed while insane and suffering from
seizures.'' Ibn Abi Hat im also recorded t his and t hen comment ed, "This Tafsir was report ed from
` Awf bin Malik, Sa` id bin Jubayr, As-Suddi, Ar-Rabi` bin Anas, Qat adah and Muqat il bin
Hayyan.'' Al-Bukhari recorded t hat Samurah bin Jundub said in t he long Hadit h about t he dream
t hat t he Prophet had,
ゲ∠ ヨ∠ ∇ェぺ∠ :メ
⊥ ヲ⊥ボΑ∠ ラ ∠ ゅ∠ミ ヮ⊥ zルぺ∠ ろ
⊥ ∇らジ
͡ェ ∠ ゲ∃ ∇ヰル∠ ヴ∠ヤハ ∠ ゅ∠レΒ∇ゎほ∠プ∠ »
や∠クま͡ヱ∠ ∩⊥ウら∠ ∇ジΑ∠ ∀ウ͡よゅ∠シ ∀モィ
⊥ ∠ケ ゲ͡ ∇ヰレz ャや ヶ͡プ や∠クま͡ヱ∠ ∩͡ュギz ャや モ
∠ ∇んョ͡
り⇔ ケ∠ ゅ∠イェ͡ ロ⊥ ギ∠ ∇レハ
͡ ノ∠ ヨ∠ ィ
∠ ∇ギホ∠ ∀モィ ⊥ ∠ケ ゲ͡ ∇ヰレz ャや テ あセ∠ ヴ∠ヤハ ∠
ヶ͡ゎ∇ほΑ∠ zユを⊥ ∩⊥ウら∠ ∇ジΑ∠ ゅ∠ョ ウ ⊥ ら∠ ∇ジΑ∠ ウ
⊥ よ͡ ゅzジャや マ∠ ャ͡ク∠ や∠ク͡ま∠ヱ∩⇔り∠ゲΒ͡ん∠ミ
ロ⊥ ゅ∠プ ヮ⊥ ャ∠ ゲ⊥ ピ∠ ∇ヘΒ∠ プ∠ ∩⊥ロギ∠ ∇レハ
͡ り∠ ケ∠ ゅ∠イエ
͡ ∇ャや ノ∠ ヨ∠ ィ
∠ ∇ギホ∠ ヵ͡グャzや マ ∠ ャ͡ク∠
«や⇔ゲイ ∠ェ ∠ ヮ⊥ ヨ⊥ ボ͡ ∇ヤΒ⊥ プ∠
(We reached a river -t he narrat or said, "I t hought he said t hat t he river was as red as blood''-
and found t hat a man was swimming in t he river, and on it s bank t here was anot her man
st anding wit h a large collect ion of st ones next t o him. The man in t he river would swim, t hen
come t o t he man who had collect ed t he st ones and open his mout h, and t he ot her man would
t hrow a st one in his mout h.)
The explanat ion of t his dream was t hat t he person in t he river was one who consumed Riba.
Allah's st at ement ,
ヮ⊥ zヤャや モ
zェ
∠ ぺ∠ヱ∠ ∇やヲ∠よゲあ ャや モ
⊥ ∇んョ͡ ノ⊥ ∇Βら∠ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥ャゅ∠ホ ∇ユヰ⊥ ルz ほ∠よ͡ マ
∠ ャ͡ク∠ ぴ
び∇やヲ∠よゲあ ャや ュ∠ ゲz ェ ∠ ヱ∠ ノ∠ ∇Βら∠ ∇ャや
(That is because t hey say: "Trading is only like Riba,'' whereas Allah has permit t ed t rading and
forbidden Riba) indicat es t hat t he disbelievers claimed t hat Riba was allowed due t o t he fact
t hat t hey rej ect ed Allah's commandment s, not t hat t hey equat ed Riba wit h regular t rade. The
disbelievers did not recognize t hat Allah allowed t rade in t he Qur'an, for if t hey did, t hey
would have said, "Riba is t rade.'' Rat her, t hey said,
び∇やヲ∠よゲあ ャや モ
⊥ ∇んョ͡ ノ⊥ ∇Βら∠ ∇ャや ゅ∠ヨルz ま͡ぴ
(Trading is only like Riba) meaning, t hey are similar, so why did Allah allow t his, but did not
allow t hat , t hey asked in defiance of Allah's commandment s.
Allah's st at ement ,
び∇やヲ∠よゲあ ャや ュ∠ ゲz ェ
∠ ヱ∠ ノ∠ ∇Βら∠ ∇ャや ヮ⊥ zヤャや モ
zェ
∠ ぺ∠ヱ∠ ぴ
(Whereas Allah has permit t ed t rading and forbidden Riba) might be a cont inuat ion of t he
answer t o t he disbelievers' claim, who ut t ered it , alt hough t hey knew t hat Allah decided t hat
ruling on t rade is different from t hat of Riba. Indeed, Allah is t he Most Knowledgeable, Most
Wise, Whose decision is never resist ed. Allah is never asked about what He does, while t hey
will be asked. He is knowledgeable of t he t rue realit y of all t hings and t he benefit s t hey carry.
He knows what benefit s His servant s, so He allows it for t hem, and what harms t hem, so He
forbids t hem from it . He is more merciful wit h t hem t han t he mot her wit h her own infant .
Thereaft er, Allah said,
ブ
∠ ヤ∠シ
∠ ゅ∠ョ ヮ⊥ ヤ∠プ∠ ヴ∠ヰわ∠ ルゅ∠プ ヮ͡ よあ ケz ∇リョあ る∀ ヌ
∠ハ͡ ∇ヲョ∠ ロ⊥ ¬∠ べ∠ィ リ∠ヨプ∠ ぴ
びヮ͡ ヤzャや ヴ∠ャま͡ ロ⊥ ゲ⊥ ∇ョぺ∠ヱ∠
(So whosoever receives an admonit ion from his Lord and st ops eat ing Riba, shall not be
punished for t he past ; his case is for Allah (t o j udge),) meaning, t hose who have knowledge
t hat Allah made usury unlawful, and refrain from indulging in it as soon as t hey acquire t his
knowledge, t hen Allah will forgive t heir previous dealings in Riba,
びブ∠ヤ∠シ ゅヨz ハ
∠ ヮ⊥ zヤャや ゅ∠ヘハ
∠ぴ
(Allah has forgiven what is past .)
ヶ
∠ ョ∠ ギ∠ ホ∠ ろ
∠ ∇エゎ∠ ∀ネヲ⊥ッ∇ヲョ∠ る͡ Βz ヤ͡ワ͡ ゅ∠イ∇ャや ヶ͡プ ゅ⇔よ͡ケ ぁモミ⊥ ヱ∠ »
«サゅzらバ∠ ∇ャや ゅ∠よ͡ケ ∩⊥ノッ ∠ ぺ∠ ゅ⇔よ͡ケ メ
⊥ ヱz ぺ∠ヱ∠ ∩͡リ∇Βゎ∠ ゅ∠ワ
(All cases of Riba during t he t ime of Jahiliyyah (pre-Islamic period of ignorance) is annulled and
under my feet , and t he first Riba I annul is t he Riba of Al-'Abbas (t he Prophet 's uncle).)
We should ment ion t hat t he Prophet did not require t he ret urn of t he int erest t hat t hey gained
on t heir Riba during t he t ime of Jahiliyyah. Rat her, he pardoned t he cases of Riba t hat occured
in t he past , j ust as Allah said,
びブ
∠ ヤ∠シ
∠ ゅ∠ョ ヮ⊥ ヤ∠プ∠ ぴ
(shall not be punished for t he past ) refers t o t he Riba one consumed before it was prohibit ed.
Allah t hen said,
びキ∠ ゅ∠ハ ∇リョ∠ ヱ∠ ぴ
(But whoever ret urns) meaning, deals in Riba aft er gaining knowledge t hat Allah prohibit ed it ,
t hen t hat warrant s punishment , and in t his case, t he proof will have been est ablished against
such person. This is why Allah said,
びラ
∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ケ͡ ゅzレャや ょ
⊥ ⇒∠エ∇タぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(such are t he dwellers of t he Fire t hey will abide t herein forever.)
ュ⊥ ヲ⊥ボΑ∠ ゅ∠ヨミ∠ Ι
z ま͡ ラ
∠ ヲ⊥ョヲ⊥ボΑ∠ Ι∠ ∇やヲ∠よゲあ ャや ラ∠ ヲ⊥ヤミ⊥ ∇ほΑ∠ リ ∠ Α͡グャzやぴ
びザ
あ ヨ∠ ∇ャや リ
∠ ョ͡ リ
⊥ ⇒∠ト∇Βゼ
z ャや ヮ⊥ ト
⊥ らz ガ
∠ わ∠ Α∠ ン͡グャzや
(Those who eat Riba will not st and (on t he Day of Resurrect ion) except like a person beat en by
Shayt an leading him t o insanit y) was revealed, t he Messenger of Allah said,
ぶ
͡ や リ
∠ ョ͡ ゆ
∃ ∇ゲエ
∠ よ͡ ∇ラク͡ ∇ぽΒ⊥ ∇ヤプ∠ り∠ ゲ∠ よ∠ ゅ∠ガヨ⊥ ∇ャや ケ͡ グ∠ Α∠ ∇ユャ∠ ∇リョ∠ »
«ヮ͡ャヲ⊥シ∠ケ∠ヱ
(Whoever does not refrain from Mukhabarah, t hen let him receive a not ice of war from Allah
and His Messenger.)''
Al-Hakim also recorded t his in his Must adrak, and he said, "It is Sahih according t o t he crit eria
of Muslim, and he did not record it .'' Mukhabarah (sharecropping), farming land in ret urn for
some of it s produce, was prohibit ed. Muzabanah, t rading fresh dat es st ill on t rees wit h dried
dat es already on t he ground, was prohibit ed. Muhaqalah, which refers t o t rading produce not
yet harvest ed, wit h crops already harvest ed, was also prohibit ed. These were prohibit ed t o
eradicat e t he possibilit y t hat Riba might be involved, for t he qualit y and equit y of such it ems
are only known aft er t hey become dry.
The subj ect of Riba is a difficult subj ect for many scholars. We should ment ion t hat t he Leader
of t he Fait hful, ` Umar bin Al-Khat t ab, said, "I wished t hat t he Messenger of Allah had made
t hree mat t ers clearer for us, so t hat we could refer t o his decision: t he grandfat her (regarding
inherit ing from his grandchildren), t he Kalalah (t hose who leave neit her descendant s nor
ascendant s as heirs) and some t ypes of Riba.'' ` Umar was refering t o t he t ypes of t ransact ions
where it is not clear whet her t hey involve Riba or not . The Shari` ah support s t he rule t hat for
any mat t er t hat is unlawful, t hen t he means t o it are also unlafwful, because what ever result s
in t he unlawful is unlawful, in t he same way t hat whenever an obligat ion will not be complet e
except wit h somet hing, t hen t hat somet hing is it self an obligat ion.
The Two Sahihs recorded t hat An-Nu` man bin Bashir said t hat he heard t he Messenger of Allah
say,
The Sunan records t hat Al-Hasan bin ` Ali said t hat he heard t he Messenger of Allah say,
Ahmad recorded t hat Sa` id bin Al-Musayyib said t hat ` Umar said, "The Ayah about Riba was one
of t he last Ayat t o be revealed, and t he Messenger of Allah died before he explained it t o us. So
leave t hat which makes you doubt for t hat which does not make you doubt .''
Ibn Maj ah recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
モ
⊥ィ
⊥ zゲャや ウ
∠ ム͡ ∇レΑ∠ ∇ラぺ∠ ゅ∠ワゲ⊥ ジ
∠ ∇Αぺ∠ ∩ゅ⇔よヲ⊥ェ ラ
∠ ヲ⊥バ∇らシ
∠ ゅ∠よゲあ ャや»
«ヮzョぺ⊥
(Riba is sevent y t ypes, t he least of which is equal t o one having sexual int ercourse wit h his
mot her.)
Cont inuing on t he subj ect of prohibit ing t he means t hat lead t o t he unlawful, t here is a Hadit h
t hat Ahmad recorded in which ` A'ishah said, "When t he Ayat in Surat Al-Baqarah about Riba
were revealed, t he Messenger of Allah went out t o t he Masj id and recit ed t hem and also
prohibit ed t rading in alcohol.'' The Six collect ions recorded t his Hadit h, wit h t he except ion of
At -Tirmidhi. The Two Sahihs recorded t hat t he Messenger of Allah said,
ュ⊥ ヲ⊥エゼ
ぁ ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ∇ろョ∠ ゲあ ェ ⊥ ∩∠キヲ⊥ヰΒ∠ ∇ャや ぶ ⊥ や リ ∠ バ∠ ャ∠»
«ゅ∠ヰル∠ ゅ∠ヨ∇をぺ∠ やヲ⊥ヤミ∠ ぺ∠ヱ∠ ∩ゅ∠ワヲ⊥ハゅ∠らプ∠ ゅ∠ワヲ⊥ヤヨ∠ イ
∠ プ∠
(May Allah curse t he Jews! Allah forbade t hem t o eat animal fat , but t hey melt ed it and sold it ,
eat ing it s price.)
They say t hey only have wit nesses and a scribe t o writ e t he Riba cont ract when t hey want it t o
appear t o be a legit imat e agreement , but it is st ill invalid because t he ruling is applied t o t he
agreement it self, not t he form t hat it appears in. Verily, deeds are j udged by t heir int ent ions.
d
Ι
∠ ヮ⊥ zヤャや∠ヱ ろ ͡ ⇒∠ホギ∠ ダ
z ャや ヴ͡よ∇ゲΑ⊥ ヱ∠ ∇やヲ∠よゲあ ∇ャや ヮ⊥ zヤャや ペ ⊥エ∠ ∇ヨΑ∠ ぴ
∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ラ
z ま͡ - ユ∃ Β͡をぺ∠ ケ∃ ゅzヘミ∠ zモミ⊥ ぁょエ ͡ Α⊥
∇ユヰ⊥ ャ∠ り∠ ヲ∠ミゴz ャや ∇やヲ⊥ ゎ∠ へ∠ヱ り∠ ヲヤ∠ダ
z ャや ∇やヲ⊥ョゅ∠ホぺ∠ヱ∠ ろ ͡ ⇒∠エヤ͡⇒zダャや
∇ユワ⊥ Ι ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Ι ∠ ヱ∠ ∇ユヰ͡ よあ ケ∠ ギ∠ レ͡ハ ∇ユワ⊥ ゲ⊥ ∇ィぺ∠
びラ∠ ヲ⊥ルゴ∠ ∇エΑ∠
(276. Allah will dest roy Riba and will give increase for Sadaqat . And Allah likes not t he
disbelievers, sinners.) (277. Truly, t hose who believe, and do deeds of right eousness, and
perform t he Salah and give Zakah, t hey will have t heir reward wit h t heir Lord. On t hem shall
be no fear, nor shall t hey grieve.)
マ
∠ ら∠ イ
∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ ょ
⊥ Βあ ト
z ャや∠ヱ ゑ
⊥ Β͡らガ
∠ ∇ャや ン͡ヲわ∠ ∇ジΑ∠ Ιz モ⊥ホぴ
びゑ͡ Β͡らガ ∠ ∇ャや り⊥ ゲ∠ ∇んミ∠
(Say: "Not equal are Al-Khabit h (evil t hings) and At -Tayyib (good t hings), even t hough t he
abundance of Al-Khabit h may please you'') 5:100
ヮ⊥ ヨ∠ ミ⊥ ∇ゲΒ∠ プ∠ ヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ヮ⊥ ツ
∠ ∇バよ∠ ゑ ∠ Β͡らガ∠ ∇ャや モ ∠ バ∠ ∇イΑ∠ ヱ∠ ぴ
びユ∠ レz ヰ∠ ィ
∠ ヴ͡プ ヮ⊥ ヤ∠バ∠ ∇イΒ∠ プ∠ ゅ⇔バΒ͡ヨィ ∠
(And put t he wicked (disbelievers and doers of evil deeds) one over anot her, heap t hem
t oget her and cast t hem int o Hell) 8:37 , and,
Κ
∠ プ∠ サ
͡ ゅzレャや メ
͡ や∠ヲ∇ョぺ∠ ヴ͡プ ∇やヲ∠ よ⊥ ∇ゲΒ∠ ャあ ゅ⇔よあケ リあョ ∇ユわ⊥ ∇Βゎ∠ や∠¬ べ∠ョヱ∠ ぴ
びヮ͡ ヤzャや ギ∠ レ͡ハ ∇やヲ⊥よ∇ゲΑ∠
(And t hat which you give in gift (t o ot hers), in order t hat it may increase (your wealt h by
expect ing t o get a bet t er one in ret urn) from ot her people's propert y, has no increase wit h
Allah) 30:39 .
びろ
͡ ⇒∠ホギ∠ ダ
z ャや ヴ͡よ∇ゲΑ⊥ ∠ヱぴ
(And will give increase for Sadaqat ) means, Allah makes charit y grow, or He increases it . Al-
Bukhari recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
リ
∠ ョ͡ ヴ
∠ ボ͡ よ∠ ゅ∠ョ ∇やヱ⊥ケク∠ ヱ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びリ∠ Β͡レョ͡ ∇ぽョぁ ∇ユわ⊥ レ⊥ミ ラ͡ま ∇やヲ∠よゲあ ャや
ヮ͡ ャ͡ヲ⊥シケ∠ ヱ∠ ヮ͡ ヤzャや リ ∠ ョあ ゆ∃ ∇ゲエ ∠ よ͡ ∇やヲ⊥ルク∠ ∇ほプ∠ ∇やヲ⊥ヤバ∠ ∇ヘゎ∠ ∇ユャz ラ͡みプ∠ ぴ
Ι∠ ヱ∠ ラ ∠ ヲ⊥ヨヤ͡∇ヌゎ∠ Ι ∠ ∇ユム⊥ ャ͡ヲ∠ ∇ョぺ∠ サ⊥ ヱ⊥¬ケ⊥ ∇ユム⊥ ヤ∠プ∠ ∇ユわ⊥ ら⊥ゎ ラ͡まヱ∠
ヴ∠ャま͡ り∀ ゲ∠ ヌ
͡ レ∠ プ∠ り∃ ゲ∠ ∇ジハ
⊥ ヱ⊥ク ラ ∠ ゅ∠ミ ラ͡まヱ∠ - ラ ∠ ヲ⊥ヨヤ∠∇ヌゎ⊥
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ レ⊥ミ ラ͡ま ∇ユム⊥ ャz ∀ゲ∇Β∠カ ∇やヲ⊥ホギz ダ ∠ ゎ∠ ラ∠ぺヱ∠ り∃ ゲ∠ ジ ∠ ∇Βョ∠
ぁモミ⊥ ヴzプヲ∠ ゎ⊥ zユを⊥ ヮ͡ ヤzャや ヴ∠ャま͡ ヮ͡ Β͡プ ラ
∠ ヲ⊥バィ∠ ∇ゲゎ⊥ ゅ⇔ョ∇ヲΑ∠ ∇やヲ⊥ボゎz や∠ヱ
び-ラ∠ ヲ⊥ヨヤ∠∇ヌΑ⊥ Ι∠ ∇ユワ⊥ ヱ∠ ∇ろら∠ ジ
∠ ミ∠ ゅzョ ザ∃ ∇ヘル∠
(278. O you who believe! Have Taqwa of Allah and give up what remains from Riba, if you are
(really) believers.) (279. And if you do not do it , t hen t ake a not ice of war from Allah and His
Messenger but if you repent ,you shall have your capit al sums. Deal not unj ust ly, and you shall
not be dealt wit h unj ust ly.) (280. And if t he debt or is having a hard t ime, t hen grant him t ime
t ill it is easy for him t o repay; but if you remit it by way of charit y, t hat is bet t er for you if you
did but know.) (281. And have Taqwa t he Day when you shall be brought back t o Allah. Then
every person shall be paid what he earned, and t hey shall not be dealt wit h unj ust ly.)
びリ
∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡まぴ
(if you indeed have been believers) believing in t he t rade t hat He allowed you and t he
prohibit ion of Riba. Zayd bin Aslam, Ibn Jurayj , Muqat il bin Hayyan and As-Suddi said t hat t his
Ayah was revealed about Bani ` Amr bin ` Umayr, a sub-t ribe of Thaqif, and Bani Al-Mughirah,
from t he t ribe of Bani Makhzum, bet ween whom were out st anding t ransact ions of Riba left over
from t ime of Jahiliyyah. When Islam came and bot h t ribes became Muslims, Thaqif required
Bani Al-Mughirah t o pay t he Riba of t hat t ransact ion, but Bani Al-Mughirah said, "We do not pay
Riba in Islam.'' ` At t ab bin Usayd, t he Prophet 's deput y on Makkah, wrot e t o t he Messenger of
Allah about t his mat t er. This Ayah was t hen revealed and t he Messenger of Allah conveyed it t o
` At t ab,
リ
∠ ョ͡ ヴ
∠ ボ͡ よ∠ ゅ∠ョ ∇やヱ⊥ケク∠ ヱ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びリ∠ Β͡レョ͡ ∇ぽョぁ ∇ユわ⊥ レ⊥ミ ラ͡ま ∇やヲ∠よゲあ ャや
びヮ͡ ャ͡ヲ⊥シケ∠ ヱ∠ ヮ͡ ヤzャや リ
∠ ョ∂ ゆ
∃ ∇ゲエ
∠ よ͡ ∇やヲ⊥ル∠ク∇ほ∠プ ∇やヲ⊥ヤバ∠ ∇ヘゎ∠ ∇ユャz ラ͡みプ∠
(O you who believe! Be afraid of Allah and give up what remains (due t o you) from Riba (from
now onward), if you are (really) believers. And if you do not do it , t hen t ake a not ice of war
from Allah and His Messenger.)
They said, "We repent t o Allah and abandon what ever is left of our Riba'', and t hey all
abandoned it This Ayah serves as a st ern t hreat t o t hose who cont inue t o deal in Riba aft er
Allah revealed t his warning.
びゆ
∃ ∇ゲエ
∠ よ͡ ∇やヲ⊥ル∠ク∇ほ∠プぴ
(t hen t ake a not ice of war) means, "Be sure of a war from Allah and His Messenger.'' He also
said, "On t he Day of Resurrect ion, t hose who eat Riba will be t old, ` t ake up arms for war.''' He
t hen recit ed,
びヮ͡ ャ͡ヲ⊥シケ∠ ヱ∠ ヮ͡ ヤzャや リ
∠ ョあ ゆ
∃ ∇ゲエ
∠ よ͡ ∇やヲ⊥ルク∠ ∇ほプ∠ ∇やヲ⊥ヤバ∠ ∇ヘゎ∠ ∇ユャz ラ͡みプ∠ ぴ
(And if you do not do it , t hen t ake a not ice of war from Allah and His Messenger.)
` Ali bin Abi Talhah said t hat Ibn ` Abbas said about ,
びラ
∠ ヲ⊥ヨヤ͡∇ヌゎ∠ Ι
∠ ∇ユム⊥ ャ͡ヲ∠ ∇ョぺ∠ サ
⊥ ヱ⊥¬ケ⊥ ∇ユム⊥ ヤ∠プ∠ ∇ユわ⊥ ら⊥ゎ ラ͡まヱ∠ ぴ
(But if you repent , you shall have your capit al sums. Deal not unj ust ly) by t aking t he Riba,
びラ
∠ ヲ⊥ヨヤ∠∇ヌゎ⊥ Ι
∠ ヱ∠ ぴ
(And you shall not be dealt wit h unj ust ly) meaning, your original capit al will not diminish.
Rat her, you will receive only what you lent wit hout increase or decrease. Ibn Abi Hat im
recorded t hat ` Amr bin Al-Ahwas said, "The Messenger of Allah gave a speech during t he
Farewell Haj j saying;
びり∃ ゲ∠ ジ
∠ ∇Βョ∠ ヴ∠ャま͡ り∀ ゲ∠ ヌ
͡ レ∠ プ∠ り∃ ゲ∠ ∇ジハ
⊥ ヱ⊥ク ラ
∠ ゅ∠ミ ラ͡まヱ∠ ぴ
(And if t he debt or is having a hard t ime (has no money), t hen grant him t ime t ill it is easy for
him t o repay.)
During t he t ime of Jahiliyyah, when t he debt came t o t erm, t he credit or would say t o t he
debt or, "Eit her pay now or int erest will be added t o t he debt .''
Allah encouraged credit ors t o give debt ors respit e regarding t heir debt s and promised all t hat is
good, and a great reward from Him for t his right eous deed,
Imam Ahmad recorded t hat Sulayman bin Buraydah said t hat his fat her said, "I heard t he
Messenger of Allah say,
«る∠ホギ∠ タ
∠ ヮ⊥ ヤ⊥∇んョ͡ ュ∃ ∇ヲΑ∠ あモム⊥ よ͡ ヮ⊥ ヤ∠プ∠ ∩や⇔ゲジ
͡ ∇バョ⊥ ゲ∠ ヌ
∠ ∇ルぺ∠ ∇リョ∠ »
(Whoever gives t ime t o a debt or facing hard t imes, will gain charit y of equal proport ions for
each day he gives.)
«る∠ホギ∠ タ
∠ ヮ⊥ ヤ⊥∇んョ͡ ュ∃ ∇ヲΑ∠ あモム⊥ よ͡ ヮ⊥ ヤ∠プ∠ ∩や⇔ゲジ
͡ ∇バョ⊥ ゲ∠ ヌ
∠ ∇ルぺ∠ ∇リョ∠ »
(Whoever gives t ime t o a debt or facing hard t imes, will earn charit y mult iplied t wo t imes for
each day he gives.) I said, ` O Messenger of Allah! I heard you say, ` Whoever gives t ime t o a
debt or facing hard t imes, will gain charit y of equal proport ions for each day he gives.' I also
heard you say, ` Whoever gives t ime t o a debt or facing hard t imes, will earn charit y mult iplied
by t wo t imes for each day he gives.' He said,
∩⊥リ∇Αギz ャや モ zエ ͡ Α∠ ∇ラぺ∠ モ
∠ ∇らホ∠ る∀ ホ∠ ギ∠ タ
∠ ヮ⊥ ヤ⊥∇んョ͡ ュ∃ ヲ∠Α あモム⊥ よ͡ ヮ⊥ ャ∠»
ロ⊥ ゅ∠ヤ∇んョ͡ ュ∃ ∇ヲΑ∠ あモム⊥ よ͡ ヮ⊥ ヤ∠プ∠ ∩⊥ロゲ∠ ヌ ∠ ∇ルほ∠プ∠ リ⊥ ∇Αzギャや モ
zェ
∠ や∠クみ͡プ∠
«る∠ホギ∠ タ∠
(He will earn charit y of equal proport ions for each day (he gives t ime) before t he t erm of t he
debt comes t o an end, and when t he t erm comes t o an end, he will again acquire charit y
mult iplied by t wo t imes for each day if he gives more t ime.)''
Ahmad recorded t hat Muhammad bin Ka` b Al-Qurazi said t hat Abu Qat adah had a debt on a
man, who used t o hide from Abu Qat adah when he looked for him t o pay what he owed him.
One day, Abu Qat adah came looking for t he debt or and a young boy came out , and he asked
him about t he debt or and found out t hat he was in t he house eat ing. Abu Qat adah said in a
loud voice, "O Fellow! Come out , for I was t old t hat you are in t he house.'' The man came out
and Abu Qat adah asked him, "Why are you hiding from me'' The man said, "I am having a hard
t ime financially, and I do not have any money.'' Abu Qat adah said, "By Allah, are you t ruly
facing a hard t ime'' He said, "Yes.'' Abu Qat adah cried and said, "I heard t he Messenger of Allah
say,
モ
あニ
͡ ヶ͡プ ラ
∠ ゅ∠ミ∩ヮ⊥ ∇レハ
∠ ゅ∠エョ∠ ∇ヱぺ∠ ヮ͡ ヨ͡ Α͡ゲビ
∠ ∇リハ ∠ ザ ∠ ヘz ル∠ ∇リョ∠ »
«る∠ョゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ス
͡ ∇ゲバ∠ ∇ャや
(Whoever gives t ime t o his debt or, or forgives t he debt , will be in t he shade of t he Throne (of
Allah) on t he Day of Resurrect ion.)''
Al-Hafiz Abu Ya` la Al-Mawsili recorded t hat Hudhayfah said t hat t he Messenger of Allah said,
Al-Bukhari, Muslim and Ibn Maj ah also recorded t his Hadit h from Hudhayfah, and Muslim
recorded a similar wording from ` Uqbah bin ` Amir and Abu Mas` ud Al-Badri. Allah furt her
advised His servant s, by reminding t hem t hat t his life will soon end and all t he wealt h in it will
vanish. He also reminded t hem t hat t he Hereaft er will surely come, when t he Ret urn t o Him
will occur, and t hat He will hold His creat ion account able for what t hey did, rewarding t hem or
punishing t hem accordingly. Allah also warned t hem against His t orment ,
It was report ed t hat t his was t he last Ayah revealed from t he Glorious Qur'an. An-Nasa'i
recorded t hat Ibn ` Abbas said, "The last Ayah t o be revealed from t he Qur'an was,
This is t he same narrat ion report ed by Ad-Dahhak and Al-` Awfi from Ibn ` Abbas.
モ∃ィ ∠ ぺ∠ ヴ∠ャま͡ リ ∃ ∇Αギ∠ よ͡ ユ⊥わレ∠Αや∠ギゎ∠ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
Ι∠ ヱ∠ メ ͡ ∇ギバ∠ ∇ャゅ͡よ ∀ょ͡ゎゅ∠ミ ユ⊥ムレ∠ ∇Βよz ょ⊥わ∇ムΒ∠ ∇ャヱ∠ ロ⊥ ヲ⊥らわ⊥ ∇ミゅ∠プ ヴ6ヨジ ∠ ョぁ
∇ょわ⊥ ∇ムΒ∠ ∇ヤプ∠ ヮ⊥ zヤャや ヮ⊥ ヨ∠ ヤzハ ∠ ゅ∠ヨミ∠ ょ ∠ わ⊥ ∇ムΑ∠ ラ∠ぺ ∀ょ͡ゎゅ∠ミ ゆ ∠ ∇ほΑ∠
Ι∠ ヱ∠ ヮ⊥ zよケ∠ ヮ∠ ヤzャや ペ ͡ わzΒ∠ ∇ャヱ∠ ペ ぁエ ∠ ∇ャや ヮ͡ ∇Βヤ∠ハ
∠ ン͡グャzや モ ͡ ヤ͡∇ヨΒ⊥ ∇ャヱ∠
ゅ⇔ヰΒ͡ヘシ ∠ ペ ぁエ ∠ ∇ャや ヮ͡ ∇Βヤ∠ハ∠ ン͡グャzや ラ ∠ ゅ∠ミ ラみ∠プ ゅ⇔ゃ∇Βセ ∠ ヮ⊥ ∇レョ͡ ∇ザガ ∠ ∇らΑ∠
ヮ⊥ Βぁ ャ͡ヱ∠ ∇モヤ͡∇ヨΒ⊥ ∇ヤプ∠ ヲ∠ ワ⊥ zモヨ͡ Α⊥ ラ∠ぺ ノ⊥ Β͡トわ∠ ∇ジΑ∠ Ι ∠ ∇ヱぺ∠ ゅ⇔ヘΒ͡バッ ∠ ∇ヱぺ∠
∇ユャz ラ͡みプ∠ ∇ユム⊥ ャ͡ゅ∠ィケあ リあョ リ ͡ ∇Αギ∠ Β͡ヰセ∠ ∇やヱ⊥ギヰ͡ ∇ゼわ∠ ∇シや∠ヱ メ ͡ ∇ギバ∠ ∇ャゅ͡よ
リ∠ ョ͡ ラ ∠ ∇ヲッ∠ ∇ゲゎ∠ リzヨョ͡ ラ ͡ ゅ∠ゎぺ∠ゲ∠ ∇ョや∠ヱ モ ∀ィ ⊥ ゲ∠ プ∠ リ͡ ∇Βヤ∠ィ
⊥ ケ∠ ゅ∠ルヲ⊥ムΑ∠
ゅ∠ヨワ⊥ や∠ギ∇ェま͡ ゲ∠ ミあ グ∠ わ⊥ プ∠ ゅ∠ヨワ⊥ や∠ギ∇ェ∇ま モ zツ ͡ ゎ∠ ラ∠ぺ ¬͡ へ∠ギヰ∠ ゼ ぁ ャや
Ι∠ ヱ∠ ∇やヲ⊥ハキ⊥ ゅ∠ョ や∠クま͡ ¬⊥ へ∠ギ∠ヰゼ ぁ ャや ゆ ∠ ∇ほΑ∠ Ι ∠ ヱ∠ ン∠ゲ∇カΙ yや
ヮ͡ ヤ͡ィ
∠ ぺ∠ ヴ∠ャま͡ や⇔ゲΒ͡らミ∠ ∇ヱぺ∠ や⇔ゲΒ͡ピタ ∠ ロ⊥ ヲ⊥らわ⊥ ∇ムゎ∠ ラ∠ぺ ∇やヲ⊥ヨ⇒∠∇ジゎ∠
Ι z ぺ∠ ヴ∠ル∇キぺ∠ヱ∠ り͡ ギ∠ ⇒∠ヰゼ z ヤ͡ャ ュ⊥ ヲ∠ ∇ホぺ∠ヱ∠ ヮ͡ ヤzャや ギ∠ レ͡ハ テ ⊥ジ ∠ ∇ホぺ∠ ∇ユム⊥ ャ͡ク∠
ゅ∠ヰル∠ ヱ⊥ゲΑ͡ギゎ⊥ り⇔ ゲ∠ ッ ͡ ゅ∠ェ り⇔ ゲ∠ ⇒∠イゎ͡ ラ ∠ ヲ⊥ムゎ∠ ラ∠ぺ Ι ∠ ま͡ ∇やヲ⊥よゅ∠ゎ∇ゲゎ∠
や∠クま͡ ∇やヱ⊥ギヰ͡ ∇セぺ∠ヱ∠ ゅ∠ワヲ⊥らわ⊥ ∇ムゎ∠ Ι z ぺ∠ ∀ゥゅ∠レィ ⊥ ∇ユム⊥ ∇Βヤ∠ハ∠ ザ ∠ ∇Βヤ∠プ∠ ∇ユム⊥ レ∠ ∇Βよ∠
∇やヲ⊥ヤバ∠ ∇ヘゎ∠ ラ͡まヱ∠ ∀ギΒ͡ヰセ ∠ Ι ∠ ヱ∠ ∀ょ͡ゎゅ∠ミ ケz べ∠ツΑ⊥ Ι ∠ ヱ∠ ∇ユわ⊥ ∇バΑ∠ ゅ∠らゎ∠
ヮ⊥ ヤzャや∠ヱ ヮ⊥ zヤャや ユ⊥ ム⊥ ヨ⊥ あヤバ∠ Α⊥ ヱ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ ∇ユム⊥ よ͡ ∀ベヲ⊥ジプ⊥ ヮ⊥ ルz み͡プ∠
び ∀ユΒ͡ヤ∠ハ ¬∃ ∇ヶセ ∠ あモム⊥ よ͡
(282. O you who believe! When you cont ract a debt for a fixed period, writ e it down. Let a
scribe writ e it down in j ust ice bet ween you. Let not t he scribe refuse t o writ e, as Allah has
t aught him, so let him writ e. Let him (t he debt or) who incurs t he liabilit y dict at e, and he must
have Taqwa of Allah, his Lord, and diminish not anyt hing of what he owes. But if t he debt or is
of poor underst anding, or weak, or is unable t o dict at e for himself, t hen let his guardian
dict at e in j ust ice. And get t wo wit nesses out of your own men. And if t here are not t wo men
(available), t hen a man and t wo women, such as you agree for wit nesses, so t hat if one of t hem
(t wo women) errs, t he ot her can remind her. And t he wit nesses should not refuse when t hey
are called (for evidence). You should not become weary t o writ e it (your cont ract ), whet her it
be small or big, for it s fixed t erm, t hat is more j ust wit h Allah; more solid as evidence, and
more convenient t o prevent doubt s among yourselves, save when it is a present t rade which
you carry out on t he spot among yourselves, t hen t here is no sin on you if you do not writ e it
down. But t ake wit nesses whenever you make a commercial cont ract . Let neit her scribe nor
wit ness suffer any harm, but if you do (such harm), it would be wickedness in you. So have
Taqwa of Allah; and Allah t eaches you. And Allah is t he All-Knower of everyt hing.)
Allah's st at ement ,
モ
∃ィ
∠ ぺ∠ ヴ∠ャま͡ リ
∃ ∇Αギ∠ よ͡ ユ⊥わレ∠Αや∠ギゎ∠ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びロ⊥ ヲ⊥らわ⊥ ∇ミゅ∠プ ヴ6ヨジ
∠ ョぁ
(O you who believe! When you cont ract a debt for a fixed period, writ e it down) direct s Allah's
believing servant s t o record t heir business t ransact ions when t heir t erm is delayed, t o preserve
t he t erms and t iming of t hese t ransact ions, and t he memory of wit nesses, as ment ioned at t he
end of t he Ayah,
Ι
z ぺ∠ ヴ∠ル∇キぺ∠ヱ∠ り͡ ギ∠ ⇒∠ヰゼ
z ヤ͡ャ ュ⊥ ヲ∠ ∇ホぺ∠ヱ∠ ヮ͡ ヤzャや ギ∠ レ͡ハ テ
⊥ジ∠ ∇ホぺ∠ ∇ユム⊥ ャ͡ク∠ ぴ
び∇やヲ⊥よゅ∠ゎ∇ゲゎ∠
(t hat is more j ust wit h Allah; more solid as evidence, and more convenient t o prevent doubt s
among yourselves.)
The Two Sahihs recorded t hat Ibn ` Abbas said, "Allah's Messenger came t o Al-Madinah, while
t he people were in t he habit of paying in advance for fruit s t o be delivered wit hin one or t wo
years. The Messenger of Allah said,
ラ
∃ ∇コヱ∠ ヱ∠ ∩∃ュヲ⊥ヤ∇バョ∠ モ
∃ ∇Βミ∠ ヶ͡プ ∇ブヤ͡∇ジΒ⊥ ∇ヤプ∠ ∩∠ブヤ∠∇シぺ∠ ∇リョ∠ »
«ュヲ⊥ヤ∇バョ∠ モ ∃ィ ∠ ぺ∠ ヴ∠ャま͡ ∩∃ュヲ⊥ヤ∇バョ∠
(Whoever pays money in advance (for dat es t o be delivered lat er) should pay it for known
specified measure and weight (of t he dat es) for a specified dat e. )
Allah's st at ement ,
リ
∠ ヨ͡ ゎ⊥ ∇ぼや ン͡グャzや キあ ぽ∠ Β⊥ ∇ヤプ∠ ゅ⇔ツ∇バよ∠ ユ⊥ムツ
⊥ ∇バよ∠ リ
∠ ョ͡ ぺ∠ ∇ラみ͡プ∠ ぴ
びヮ⊥ わ∠ レ∠ ⇒∠ョぺ∠
(Then if one of you ent rust s t he ot her, let t he one who is ent rust ed discharge his t rust
(fait hfully).)
Allah's st at ement ,
びメ
͡ ∇ギバ∠ ∇ャゅ͡よ ∀ょ͡ゎゅ∠ミ ユ⊥ムレ∠ ∇Βよz ょ⊥わ∇ムΒ∠ ∇ャヱ∠ ぴ
(Let a scribe writ e it down in j ust ice bet ween you) and in t rut h. Therefore, t he scribe is not
allowed t o cheat any part y of t he cont ract and is t o only record what t he part ies of t he
cont ract agreed t o, wit hout addit ion or delet ion. Allah's st at ement ,
Allah's st at ement ,
びゅ⇔ゃ∇Βセ
∠ ヮ⊥ ∇レョ͡ ∇ザガ
∠ ∇らΑ∠ Ι
∠ ヱ∠ ぴ
(And diminish not anyt hing of what he owes,) meaning, not hide any port ion of what he owes.
びゅ⇔ヰΒ͡ヘシ
∠ ペ
ぁエ∠ ∇ャや ヮ͡ ∇Βヤ∠ハ
∠ ン͡グャzや ラ
∠ ゅ∠ミ ラみ∠プぴ
(But if t he debt or is of poor underst anding) and is not allowed t o decide on such mat t ers,
because he used t o wast e money, for inst ance,
びゅ⇔ヘΒ͡バッ
∠ ∇ヱぺ∠ぴ
(Or weak), such as being t oo young or insane,
びメ
͡ ∇ギバ∠ ∇ャゅ͡よ ヮ⊥ Βぁ ャ͡ヱ∠ ∇モヤ͡∇ヨΒ⊥ ∇ヤプ∠ ぴ
(t hen let his guardian dict at e in j ust ice.)
Witnesses Should Attend the Dictation of Contracts
Allah said,
びラ
͡ ゅ∠ゎぺ∠ゲ∠ ∇ョや∠ヱ モ
∀ィ
⊥ ゲ∠ プ∠ リ
͡ ∇Βヤ∠ィ
⊥ ケ∠ ゅ∠ルヲ⊥ムΑ∠ ∇ユャz ラ͡みプ∠ ぴ
(And if t here are not t wo men (available), t hen a man and t wo women) t his requirement is only
for cont ract s t hat direct ly or indirect ly involve money. Allah requires t hat t wo women t ake t he
place of one man as wit ness, because of t he woman's short comings, as t he Prophet described.
Muslim recorded in his Sahih t hat Abu Hurayrah said t hat t he Messenger of Allah said,
∩∠ケゅ∠ヘ∇ピわ͡ ∇シゅ∇ャや ラ
∠ ∇ゲん͡ ∇ミぺ∠ヱ∠ リ
∠ ∇ホギz ダ
∠ ゎ∠ ¬͡ ゅ∠ジレあ ャや ゲ∠ ゼ ∠ ∇バョ∠ ゅ∠Α»
«ケゅzレャや モ͡ ∇ワぺ∠ ゲ∠ ん∠ ∇ミぺ∠ zリム⊥ わ⊥ ∇Αぺ∠ケ∠ ヶあルみ͡プ∠
(O women! Give away charit y and ask for forgiveness, for I saw t hat you comprise t he maj orit y
of t he people of t he Fire.)
One eloquent woman said, "O Messenger of Allah! Why do we comprise t he maj orit y of t he
people of t he Fire'' He said,
∇リョ͡ ろ
⊥ ∇Αぺ∠ケ∠ ゅ∠ョヱ∠ ∩∠ゲΒ͡ゼバ∠ ∇ャや ラ
∠ ∇ゲヘ⊥ ∇ムゎ∠ ヱ∠ ∩∠リ∇バヤzャや ラ∠ ∇ゲん͡ ∇ムゎ⊥ »
«リ⊥ム∇レョ͡ ょ ∠ ャ⊥ ヵ͡グ͡ャ ょ
∠ ヤ∠∇ビぺ∠ ∩∃リΑ͡キヱ∠ モ ∃ ∇ボハ
∠ れ ͡ ゅ∠ダホ͡ ゅ∠ル
(You curse a lot and you do not appreciat e your mat e. I have never seen t hose who have
short coming in mind and religion cont rolling t hose who have sound minds, ot her t han you.) She
said, "O Messenger of Allah! What is t his short coming in mind and religion'' He said,
メ
⊥ ギ͡ ∇バゎ∠ リ͡ ∇Βゎ∠ ぺ∠ゲ∠ ∇ョや り⊥ キ∠ ゅ∠ヰゼ
∠ プ∠ ∩ゅ∠ヰヤ͡∇ボハ
∠ ラ ⊥ ゅ∠ダ∇ボル⊥ ゅzョぺ∠»
ヶ͡ャゅ∠Βヤzャや ゑ
⊥ ム⊥ ∇ヨゎ∠ ヱ∠ ∩͡モ∇ボバ∠ ∇ャや ラ ⊥ ゅ∠ダ∇ボル⊥ や∠グヰ∠ プ∠ ∩∃モィ
⊥ ケ∠ り∠ キ∠ ゅ∠ヰセ
∠
ラ
⊥ ゅ∠ダ∇ボル⊥ や∠グヰ∠ プ∠ ∩∠ラゅ∠ツョ∠ ケ∠ ヶ͡プ ゲ⊥ ト
͡ ∇ヘゎ⊥ ヱ∠ ヶあヤダ
∠ ゎ⊥ ゅ∠ャ
«リΑあギャや
(As for t he short coming in her mind, t he t est imony of t wo women equals t he t est imony of one
man, and t his is t he short coming in t he mind. As for t he short coming in t he religion, woman
remains for night s at a t ime when she does not pray and breaks t he fast in Ramadan)
Allah's st at ement ,
び¬͡ へ∠ギヰ∠ ゼ
ぁ ャや リ
∠ ョ͡ ラ
∠ ∇ヲッ
∠ ∇ゲゎ∠ リzヨョ͡ ぴ
(such as you agree for wit nesses) requires compet ency in t he wit nesses. Furt her, Allah's
st at ement ,
びゅ∠ヨワ⊥ や∠ギ∇ェ∇ま モ
zツ
͡ ゎ∠ ラ∠ぺぴ
(so t hat if one of t hem errs) refers t o t he t wo women wit nesses; whenever one of t hem forget s
a part of t he t est imony,
びン∠ゲ∇カΙ
y や ゅ∠ヨワ⊥ や∠ギ∇ェま͡ ゲ∠ ミあ グ∠ わ⊥ プ∠ ぴ
(t he ot her can remind her) meaning, t he ot her woman's t est imony mends t he short coming of
forget fulness in t he first woman.
Allah's st at ement ,
Allah's st at ement ,
び¬͡ へ∠ギヰ∠ ゼ
ぁ ャや リ
∠ ョ͡ ラ
∠ ∇ヲッ
∠ ∇ゲゎ∠ リzヨョ͡ ぴ
(such as you agree for wit nesses) requires compet ency in t he wit nesses. Furt her, Allah's
st at ement ,
びゅ∠ヨワ⊥ や∠ギ∇ェ∇ま モ
zツ
͡ ゎ∠ ラ∠ぺぴ
(so t hat if one of t hem errs) refers t o t he t wo women wit nesses; whenever one of t hem forget s
a part of t he t est imony,
びン∠ゲ∇カΙ
y や ゅ∠ヨワ⊥ や∠ギ∇ェま͡ ゲ∠ ミあ グ∠ わ⊥ プ∠ ぴ
(t he ot her can remind her) meaning, t he ot her woman's t est imony mends t he short coming of
forget fulness in t he first woman.
Allah's st at ement ,
Some say t hat t his Ayah indicat es t hat agreeing t o become a wit ness is Fard Kifayah (required
on at least a part of t he Muslim Ummah). However, t he maj orit y of t he scholars say t hat t he
Ayah,
Allah's st at ement ,
び∇やヲ⊥ヨ⇒∠∇ジゎ∠ Ι
∠ ヱ∠ ぴ
(You should not become weary) meaning, do not be discouraged against writ ing t ransact ions
and t heir t erms, whet her t he amount involved is large or small. Allah's st at ement ,
Ι
z ぺ∠ ヴ∠ル∇キぺ∠ヱ∠ り͡ ギ∠ ⇒∠ヰゼ
z ヤ͡ャ ュ⊥ ヲ∠ ∇ホぺ∠ヱ∠ ヮ͡ ヤzャや ギ∠ レ͡ハ テ
⊥ジ∠ ∇ホぺ∠ ∇ユム⊥ ャ͡ク∠ ぴ
び∇やヲ⊥よゅ∠ゎ∇ゲゎ∠
(t hat is more j ust wit h Allah; more solid as evidence, and more convenient t o prevent doubt s
among yourselves) means, writ ing t ransact ions t hat will be fulfillled at a lat er dat e is more j ust
wit h Allah meaning bet t er and more convenient in order t o preserve t he t erms of t he cont ract .
Therefore, recording such agreement s helps t he wit nesses, when t hey see t heir handwrit ing -
or signat ures - lat er on and t hus remember what t hey wit nessed, for it is possible t hat t he
wit nesses might forget what t hey wit nessed.
び∇やヲ⊥よゅ∠ゎ∇ゲゎ∠ Ι
z ぺ∠ ヴ∠ル∇キぺ∠ヱ∠ ぴ
(And more convenient t o prevent doubt s among yourselves) meaning, t his helps repel any
doubt . Since if you need t o refer t o t he cont ract t hat you wrot e and t he doubt will end.
Allah's st at ement ,
As for requiring wit nesses t o be present in t rading t ransact ions, Allah said,
リ
∠ ヨ͡ ゎ⊥ ∇ぼや ン͡グャzや キあ ぽ∠ Β⊥ ∇ヤプ∠ ゅ⇔ツ∇バよ∠ ユ⊥ムツ
⊥ ∇バよ∠ リ
∠ ョ͡ ぺ∠ ∇ラみ͡プ∠ ぴ
びヮ⊥ わ∠ レ∠ ⇒∠ョぺ∠
(Then if one of you ent rust s t he ot her, let t he one who is ent rust ed discharge his t rust
(fait hfully).)
Or, it could be t hat having wit nesses in such cases is only recommended and not obligat ory, as
evident from t he Hadit h t hat Khuzaymah bin Thabit Al-Ansari narrat ed which Imam Ahmad
collect ed. ` Umarah bin Khuzaymah Al-Ansari said t hat his uncle, who was among t he Prophet 's
Companions, t old him t hat t he Prophet was making a deal for a horse wit h a bedouin man. The
Prophet asked t he bedouin t o follow him so t hat he could pay him t he price of t he horse. The
Prophet went ahead of t he bedouin. The bedouin met several men who t ried t o buy his horse,
not knowing if t he Prophet was act ually det ermined t o buy it . Some people offered more
money for t he horse t han t he Prophet had. The bedouin man said t o t he Prophet , "If you want
t o buy t his horse, t hen buy it or I will sell it t o someone else.'' When he heard t he bedouin
man's words, t he Prophet st ood up and said, "Have I not bought t hat horse from you'' The
bedouin said, "By Allah! I have not sold it t o you.'' The Prophet said, "Rat her, I did buy it from
you.'' The people gat hered around t he Prophet and t he Bedouin while t hey were disput ing, and
t he bedouin said, "Bring fort h a wit ness who t est ifies t hat I sold you t he horse.'' Meanwhile, t he
Muslims who came said t o t he bedouin, "Woe t o you! The Prophet only says t he t rut h.'' When
Khuzaymah bin Thabit came and heard t he disput e bet ween t he Prophet and t he bedouin who
was saying, "Bring fort h a wit ness who t est ifies t hat I sold you t he horse, '' Khuzaymah said, "I
bear wit ness t hat you sold him t he horse.'' The Prophet said t o Khuzaymah, "What is t he basis
of your t est imony'' Khuzaymah said, "That I ent rust ed you, O Messenger of Allah!'' Therefore,
t he Messenger made Khuzaymah's t est imony equal t o t he t est imony of t wo men. This was also
recorded by Abu Dawud and An-Nasa ®299 . Allah's st at ement ,
び∀ギΒ͡ヰセ
∠ Ι
∠ ヱ∠ ∀ょ͡ゎゅ∠ミ ケz べ∠ツΑ⊥ Ι
∠ ヱ∠ ぴ
(Let neit her scribe nor wit ness suffer (or cause) any harm) also indicat es t hat t he scribe and
t he wit ness must not cause any harm, such as, when t he scribe writ es ot her t han what he is
being dict at ed, or t he wit ness t est ifies t o ot her t han what he heard or conceals his t est imony.
This is t he explanat ion of Al-Hasan and Qat adah.''
Allah's st at ement ,
Allah's st at ement ,
Allah said;
び∀ユΒ͡ヤ∠ハ ¬∃ ∇ヶセ
∠ あモム⊥ よ͡ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is t he All-Knower of everyt hing) st at ing t hat Allah has perfect knowledge in all
mat t ers and in t heir benefit s or repercussions, and not hing escapes His perfect wat ch, for His
knowledge encompasses everyt hing in exist ence.
びゲ∃ ヘ∠ シ
∠ ヴ∠ヤハ
∠ ∇ユわ⊥ レ⊥ミ ラ͡まヱ∠ ぴ
(And if you are on a j ourney) meaning, t raveling and some of you borrowed some money t o be
paid at a lat er dat e,
びゅ⇔ら͡ゎゅ∠ミ ∇やヱ⊥ギイ
͡ ゎ∠ ∇ユャ∠ヱ∠ ぴ
(and cannot find a scribe) who would record t he debt for you. Ibn ` Abbas said, "And even if
t hey find a scribe, but did not find paper, ink or pen.'' Then,
びる∀ ッ
∠ ヲ⊥ら∇ボョz ∀リ⇒∠ワ͡ゲ∠プぴ
(let t here be a pledge t aken (mort gaging)) given t o t he credit or in lieu of writ ing t he
t ransact ion. The Two Sahihs recorded t hat Anas said t hat t he Messenger of Allah died while his
shield was mort gaged wit h a Jew in ret urn for t hirt y Wasq (approximat ely 180 kg) of barley,
which t he Prophet bought on credit as provisions for his household. In anot her narrat ion, t he
Hadit h st at ed t hat t his Jew was among t he Jews of Al-Madinah.
Allah said,
リ
∠ ヨ͡ ゎ⊥ ∇ぼや ン͡グャzや キあ ぽ∠ Β⊥ ∇ヤプ∠ ゅ⇔ツ∇バよ∠ ユ⊥ムツ
⊥ ∇バよ∠ リ
∠ ョ͡ ぺ∠ ∇ラみ͡プ∠ ぴ
びヮ⊥ わ∠ レ∠ ⇒∠ョぺ∠
(t hen if one of you ent rust s t he ot her, let t he one who is ent rust ed discharge his t rust
(fait hfully).)
Ibn Abi Hat im recorded, wit h a sound chain of narrat ion, t hat Abu Sa` id Al-Khudri said, "This
Ayah abrogat ed what came before it (i.e. t hat which required recording t he t ransact ion and
having wit nesses present ).'' Ash-Sha` bi said, "If you t rust each ot her, t hen t here is no harm if
you do not writ e t he loan or have wit nesses present .'' Allah's st at ement ,
Imam Ahmad and t he Sunan recorded t hat Qat adah said t hat Al-Hasan said t hat Samurah said
t hat t he Messenger of Allah said,
«ヮ∠Αキあ ぽ∠ ゎ⊥ ヴzわェ
∠ ∩∇れグ∠ カ
∠ ぺ∠ ゅ∠ョ ギ͡ Β∠ ∇ャや ヴ∠ヤハ
∠»
(The hand (of t he debt or) will carry t he burden of what it t ook unt il it gives it back.)
Allah's st at ement ,
びり∠ ギ∠ ⇒∠ヰゼ
z ャや ∇やヲ⊥ヨわ⊥ ∇ムゎ∠ Ι
∠ ヱ∠ ぴ
(And conceal not t he evidence) means, do not hide it or refuse t o announce it . Ibn ` Abbas and
ot her scholars said, "False t est imony is one of t he worst of t he maj or sins, and such is t he case
wit h hiding t he t rue t est imony. This is why Allah said,
びリ
∠ Β͡ヨを͡ Ι
xやリ
∠ ヨ͡ ャz や⇔ク∠ ま͡ べzル͡ま ヮ͡ ヤzャや り∠ ギ∠ ⇒∠ヰセ
∠ ユ⊥ わ⊥ ∇ムル∠ Ι
∠ ヱ∠ ぴ
(We shall not hide t est imony of Allah, for t hen indeed we should be of t he sinful) 5:106 .
Allah said,
テ
͡ ∇ジボ͡ ∇ャゅ͡よ リ ∠ Β͡ョやzヲホ∠ ∇やヲ⊥ルヲ⊥ミ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ャや ヱ͡ ぺ∠ ∇ユム⊥ ジ ͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ ∠ ∇ヲャ∠ヱ∠ ヮ͡ ヤzャ ¬͡ へ∠ギヰ∠ セ ⊥
ゅ∠ヨヰ͡ よ͡ ヴ∠ャ∇ヱぺ∠ ヮ⊥ zヤャゅ∠プ や⇔ゲΒ∠ボプ∠ ∇ヱぺ∠ ゅ⇔Β∂ レ͡ ビ
∠ ∇リム⊥ Α∠ ラ͡ま リ ∠ Β͡よゲ∠ ∇ホΙ
x や∠ヱ
∇ヱぺ∠ ∇やヱ⊥ヲ∇ヤゎ∠ ラ͡まヱ∠ ∇やヲ⊥ャギ͡ ∇バゎ∠ ラ∠ぺ ン∠ヲヰ∠ ∇ャや ∇やヲ⊥バら͡ わz ゎ∠ Κ ∠ プ∠
び や⇔ゲΒ͡らカ
∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨ͡よ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラz み͡プ∠ ∇やヲ⊥ッ͡ゲ∇バゎ⊥
(O you who believe! St and out firmly for j ust ice, as wit nesses t o Allah, even t hough it be
against yourselves, or your parent s, or your kin, be he rich or poor, Allah is a bet t er Prot ect or
t o bot h (t han you). So follow not t he lust s (of your heart s), lest you avoid j ust ice; and if you
dist ort your wit ness or refuse t o give it , verily, Allah is Ever Well-Acquaint ed wit h what you do)
4:135 and in t his Ayah 2:283 He said,
ヮ⊥ ら⊥ ∇ヤホ∠ ∀ユ͡をや∠¬ ヮ⊥ ルzみ͡プ∠ ゅ∠ヰ∇ヨわ⊥ ∇ムΑ∠ リ∠ョヱ∠ り∠ ギ∠ ⇒∠ヰゼ
z ャや ∇やヲ⊥ヨわ⊥ ∇ムゎ∠ Ι
∠ ヱ∠ ぴ
び∀ユΒ͡ヤ∠ハ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ヮ⊥ ヤzャや∠ヱ
(And conceal not t he evidence, for he who hides it , surely, his heart is sinful. And Allah is All-
Knower of what you do.)
ヮ⊥ ∇ヨヤ∠∇バΑ∠ ロ⊥ ヱ⊥ギ∇らゎ⊥ ∇ヱぺ∠ ∇ユミ⊥ ケ͡ ヱ⊥ギタ⊥ ヴ͡プ ゅ∠ョ ∇やヲ⊥ヘ∇ガゎ⊥ ラ͡ま ∇モホ⊥ ぴ
チ
͡ ∇ケΙ x や ヴ͡プ ゅ∠ョヱ∠ れ ͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠ ヮ⊥ zヤャや
び ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ∠ ヮ⊥ ヤzャや∠ヱ
(Say (O Muhammad ): "Whet her you hide what is in your breast s or reveal it , Allah knows it , and
He knows what is in t he heavens and what is in t he eart h. And Allah is able t o do all t hings)
3:29 , and,
びヴ∠ヘ∇カぺ∠ヱ∠ ゲz ジ
あ ャや ユ⊥ ヤ∠∇バΑ∠ ぴ
(He knows t he secret and t hat which is yet more hidden.)
There are many ot her Ayat on t his subj ect . In t his Ayah 2:284 , Allah st at es t hat He has
knowledge of what t he heart s conceal, and consequent ly, He will hold t he creat ion
account able for what ever is in t heir heart s. This is why when t his Ayah was revealed, it was
hard on t he Companions, since out of t heir st rong fait h and convict ion, t hey were afraid t hat
such reckoning would diminish t heir good deeds.
was revealed t o t he Messenger of Allah , it was very hard for t he Companions of t he Messenger
. The Companions came t o t he Messenger and fell t o t heir knees saying, ` O Messenger of Allah!
We were asked t o perform what we can bear of deeds: t he prayer, t he fast , Jihad and charit y.
However, t his Ayah was revealed t o you, and we cannot bear it .' The Messenger of Allah said,
When t he people accept ed t his st at ement and t heir t ongues recit ed it , Allah sent down
aft erwards,
ヮ͡ よあ ケz リョ͡ ヮ͡ ∇Βャ∠ま͡ メ ∠ ゴ͡ ル⊥ぺ べ∠ヨ͡よ メ ⊥ ヲ⊥シゲz ャや リ ∠ ョ∠ や∠¬ぴ
ヮ͡ ら͡ わ⊥ ミ⊥ ヱ∠ ヮ͡ わ͡ ム∠ ゃ͡ ⇒∠ヤョ∠ ヱ∠ ヮ͡ ヤzャゅ͡よ リ ∠ ョ∠ や∠¬ モ x ミ⊥ ラ ∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱ
ゅ∠レ∇バヨ͡ シ ∠ ∇やヲ⊥ャゅ∠ホヱ∠ ヮ͡ ヤ͡シ ⊥ ケぁ リあョ ギ∃ ェ ∠ ぺ∠ リ∠ ∇Βよ∠ ベ⊥ あゲヘ∠ ル⊥ Ι
∠ ヮ͡ ヤ͡シ⊥ ケ⊥ ヱ∠
び ゲ⊥ Β͡ダヨ∠ ∇ャや マ ∠ ∇Βャ∠ま͡ヱ∠ ゅ∠レよz ケ∠ マ∠ ル∠ や∠ゲ∇ヘビ
⊥ ゅ∠レ∇バデ ∠ ぺ∠ヱ∠
(The Messenger believes in what has been sent down t o him from his Lord, and (so do)t he
believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,)
"We make no dist inct ion bet ween one anot her of His Messengers and t hey say, "We hear, and
we obey. (We seek) Your forgiveness, our Lord, and t o You is t he ret urn (of all).'')
When t hey did t hat , Allah abrogat ed t he Ayah 2:284 and sent down t he Ayah,
∇ろら∠ ジ
∠ ミ∠ ゅ∠ョ ゅ∠ヰ∠ャ ゅ∠ヰバ∠ ∇シヱ⊥ Ι z ま͡ ゅ⇔ジ∇ヘル∠ ヮ⊥ zヤャや ブ ⊥ あヤム∠ Α⊥ Ι∠ぴ
∇ヱぺ∠ べ∠レΒ͡ジルz ラ͡ま べ∠ル∇グカ
͡ や∠ぽゎ⊥ Ι
∠ ゅ∠レよz ケ∠ ∇ろら∠ ジ
∠ わ∠ ∇ミや ゅ∠ョ ゅ∠ヰ∇Βヤ∠ハ
∠ ヱ∠
びゅ∠ル∇ほト
∠ ∇カぺ∠
(Allah burdens not a person beyond his scope. He get s reward for t hat (good) which he has
earned, and he is punished for t hat (evil) which he has earned. "Our Lord! Punish us not if we
forget or fall int o error.'') unt il t he end.''
Muslim recorded it wit h t he wording; "When t hey did t hat , Allah abrogat ed it 2:284 and sent
down,
∇ろら∠ ジ
∠ ミ∠ ゅ∠ョ ゅ∠ヰ∠ャ ゅ∠ヰバ∠ ∇シヱ⊥ Ι z ま͡ ゅ⇔ジ∇ヘル∠ ヮ⊥ zヤャや ブ ⊥ あヤム∠ Α⊥ Ι∠ぴ
∇ヱぺ∠ べ∠レΒ͡ジルz ラ͡ま べ∠ル∇グ͡カや∠ぽゎ⊥ Ι
∠ ゅ∠レよz ケ∠ ∇ろら∠ ジ
∠ わ∠ ∇ミや ゅ∠ョ ゅ∠ヰ∇Βヤ∠ハ
∠ ヱ∠
びゅ∠ル∇ほト
∠ ∇カぺ∠
(Allah burdens not a person beyond his scope. He get s reward for t hat (good) which he has
earned, and he is punished for t hat (evil) which he has earned. "Our Lord! Punish us not if we
forget or fall int o error''.)
ゅ∠レ⇒∠ャ∇ヲョ∠ ろ
∠ ル∠ぺ べ∠レ∇ヨェ
∠ ∇ケや∠ヱ ゅ∠レ∠ャ ∇ゲヘ͡ ∇ビや∠ヱ ゅzレ∠ハ ブ ⊥ ∇ハや∠ヱぴ
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ͡ ∇ヲボ∠ ∇ャや ヴ∠ヤハ
∠ ゅ∠ル∇ゲダ
⊥ ∇ルゅ∠プ
("Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Support er and
Prot ect or) and give us vict ory over t he disbelieving people.'')
Imam Ahmad recorded t hat Muj ahid said, "I saw Ibn ` Abbas and said t o him, ` O Abu Abbas! I
was wit h Ibn ` Umar, and he read t his Ayah and cried.' He asked, ` Which Ayah' I said,
Ibn ` Abbas said, ` When t his Ayah was revealed, it was very hard on t he Companions of t he
Messenger of Allah and worried t hem t remendously. They said: O Messenger of Allah! We know
t hat we would be punished according t o our st at ement s and our act ions, but as for what occurs
in our heart s, we do not cont rol what is in t hem.' The Messenger of Allah said,
«ゅ∠レ∇バデ
∠ ぺ∠ヱ∠ ゅ∠レ∇バヨ͡ シ
∠ :やヲ⊥ャヲ⊥ホ»
(Say, ` We hear and we obey.') They said, ` We hear and we obey.' Thereaft er, t his Ayah
abrogat ed t he previous Ayah,
ヮ͡ よあ ケz リ͡ョ ヮ͡ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨ͡よ メ ⊥ ヲ⊥シゲz ャや リ ∠ ョ∠ や∠¬ぴ
びヮ͡ ヤzャゅ͡よ リ
∠ ョ∠ や∠¬ モ
x ミ⊥ ラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱ
(The Messenger believes in what has been sent down t o him from his Lord, and (so do) t he
believers. Each one believes in Allah), unt il,
∇ろら∠ ジ
∠ ミ∠ ゅ∠ョ ゅ∠ヰ∠ャ ゅ∠ヰバ∠ ∇シヱ⊥ Ι
z ま͡ ゅ⇔ジ∇ヘル∠ ヮ⊥ zヤャや ブ⊥ あヤム∠ Α⊥ Ι∠ぴ
び∇ろら∠ ジ
∠ わ∠ ∇ミや ゅ∠ョ ゅ∠ヰ∇Βヤ∠ハ
∠ ヱ∠
(Allah burdens not a person beyond his scope. He get s reward for t hat (good) which he has
earned, and he is punished for t hat (evil) which he has earned.)
Therefore, t hey were pardoned what happens in t heir heart s, and were held account able only
for t heir act ions.'''
The Group recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
ヮ͡ よ͡ ∇ろを∠ ギz ェ
∠ ゅ∠ョ ヶ͡わョz ぺ⊥ ∇リハ
∠ ヶ͡ャ コ∠ ヱ∠ ゅ∠イゎ∠ ぶ ∠ や ラ z ま͡»
«モ∠ヨ∇バゎ∠ ∇ヱぺ∠ ∇ユヤzム∠ ゎ∠ ∇ユャ∠ゅ∠ョ ゅ∠ヰジ
∠ ヘ⊥ ∇ルぺ∠
(Allah has pardoned my Ummah for what t hey say t o t hemselves, as long as t hey do not ut t er it
or act on it .)
The Two Sahihs recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
Muslim recorded t hat ` Abdullah said, "When t he Messenger of Allah went on t he Isra j ourney,
he ascended t o t he Sidrat Al-Munt aha in t he sixt h heaven, where what ever ascends from t he
eart h ends at , and what ever descends from above it ends at .
The Messenger of Allah was t hen given t hree t hings: t he five prayers, t he last Ayat in Surat Al-
Baqarah and forgiveness for whoever did not associat e anyt hing or anyone wit h Allah from his
Ummah.''
Earlier we ment ioned t he Hadit h regarding t he virt ues of Surat Al-Fat ihah from Ibn ` Abbas
which st at ed, "While t he Messenger of Allah was wit h Jibil, he heard a noise from above. Jibil
lift ed his sight t o t he sky and said, ` This is a door t hat was opened j ust now in heaven, and it
was never opened before.' An angel came down t hrough t he door t o t he Prophet and said,
` Receive t he good news of t wo light s t hat you have been given and which no Prophet before
you was given: t he Opener of t he Book (Al-Fat ihah) and t he last Ayat in Surat Al-Baqarah. You
will not read a let t er of t hem, but you will be grant ed it s benefit .''' This Hadit h was collect ed
by Muslim and An-Nasa'i, and t his is t he wording collect ed by An-Nasa'i.
ベ
⊥ あゲヘ∠ ル⊥ Ι
∠ ヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ ら͡ わ⊥ ミ⊥ ヱ∠ ヮ͡ わ͡ ム∠ ゃ͡ ⇒∠ヤョ∠ ヱ∠ ヮ͡ ヤzャゅ͡よ リ
∠ ョ∠ や∠¬ モx ミ⊥ ぴ
びヮ͡ ヤ͡シ
⊥ ケぁ リあョ ギ∃ ェ ∠ ぺ∠ リ
∠ ∇Βよ∠
(Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no
dist inct ion bet ween one anot her of His Messengers.'')
Therefore, each of t he believers believes t hat Allah is t he One and Only and t he Sust ainer,
t here is no deit y wort hy of worship except Him and t here is no Lord except Him. The believers
also believe in all Allah's Prophet s and Messengers, in t he Books t hat were revealed from
heaven t o t he Messengers and Prophet s, who are indeed t he servant s of Allah. Furt her, t he
believers do not different iat e bet ween any of t he Prophet s, such as, believing in some of t hem
and rej ect ing ot hers. Rat her, all of Allah's Prophet s and Messengers are, t o t he believers,
t rut hful, right eous, and t hey were each guided t o t he pat h of right eousness, even when some
of t hem bring what abrogat es t he Law of some ot hers by Allah's leave. Lat er on, t he Law of
Muhammad, t he Final Prophet and Messenger from Allah, abrogat ed all t he laws of t he
Prophet s before him. So t he Last Hour will commence while Muhammad's Law remains t he only
valid Law, and all t he while a group of his Ummah will always be on t he pat h of t rut h, apparent
and dominant . Allah's st at ement ,
びゅ∠レ∇バデ
∠ ぺ∠ヱ∠ ゅ∠レ∇バヨ͡ シ
∠ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
(And t hey say, "We hear, and we obey'') means, we heard Your st at ement , O our Lord,
comprehended and implement ed it , and adhered t o it s implicat ions.
びゅ∠レよz ケ∠ マ
∠ ル∠ や∠ゲ∇ヘビ
⊥ぴ
((We seek) Your forgiveness, our Lord) cont ains a plea and supplicat ion for Allah's forgiveness,
mercy and kindness.
Allah's st at ement ,
びゅ∠ヰバ∠ ∇シヱ⊥ Ι
z ま͡ ゅ⇔ジ∇ヘル∠ ヮ⊥ ヤzャや ブ
⊥ あヤム∠ Α⊥ Ι
∠ぴ
(Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond
it s abilit y. This only demonst rat es Allah's kindness, compassion and generosit y t owards His
creat ion. This Ayah is t he Ayah t hat abrogat ed t he Ayah t hat worried t he Companions, t hat is,
Allah's st at ement ,
ヮ͡ よ͡ ユ⊥ム∇らシ
͡ ゅ∠エΑ⊥ ロ⊥ ヲ⊥ヘ∇ガゎ⊥ ∇ヱぺ∠ ∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ヶ͡プ ゅ∠ョ ∇やヱ⊥ギ∇らゎ⊥ ラ͡まヱ∠ ぴ
びヮ⊥ zヤャや
(And whet her you disclose what is in yourselves or conceal it , Allah will call you t o account for
it .)
This indicat es t hat alt hough Allah will quest ion His servant s and j udge t hem, He will only
punish for what one is able t o prot ect himself from. As for what one cannot prot ect himself
from, such as what one says t o himself - or passing t hought s - t hey will not be punished for
t hat . We should st at e here t hat t o dislike t he evil t hought s t hat cross one's mind is a part of
fait h. Allah said next ,
び∇ろら∠ ジ
∠ ミ∠ ゅ∠ョ ゅ∠ヰャ∠ぴ
(He get s reward for t hat which he has earned) of good,
び∇ろら∠ ジ
∠ わ∠ ∇ミや ゅ∠ョ ゅ∠ヰ∇Βヤ∠ハ
∠ ヱ∠ ぴ
(And he is punished for t hat which he has earned) of evil, t hat is, concerning t he act s t hat one
is responsible for.
Allah t hen said, ment ioning what t he believers said while direct ing His servant s t o supplicat e
t o Him, all t he while promising t hem t hat He will answer t heir supplicat ion:
びゅ∠ル∇ほト
∠ ∇カぺ∠ ∇ヱぺ∠ べ∠レΒ͡ジルz ラ͡ま べ∠ル∇グカ
͡ や∠ぽゎ⊥ Ι
∠ ゅ∠レよz ケ∠ ぴ
("Our Lord! Push us not if we forget or fall int o error,'') meaning, "If we forgot an obligat ion or
fell int o a prohibit ion, or made an error while ignorant of it s ruling.'' We ment ioned t he Hadit h
by Abu Hurayrah, t hat Muslim collect ed, wherein Allah said, "I shall (accept your supplicat ion).''
There is also t he Hadit h by Ibn ` Abbas t hat Allah said, "I did (accept your supplicat ion).''
ヴ∠ヤハ
∠ ヮ⊥ わ∠ ∇ヤヨ∠ ェ
∠ ゅ∠ヨミ∠ や⇔ゲ∇タま͡ べ∠レ∇Βヤ∠ハ
∠ ∇モヨ͡ ∇エゎ∠ Ι ∠ ヱ∠ ゅ∠レよz ケ∠ ぴ
びゅ∠レヤ͡∇らホ∠ リ͡ョ リ
∠ Α͡グャzや
(Our Lord! Lay not on us a burden like t hat which You did lay on t hose before us (Jews and
Christ ians),) means, "Even if we were able t o perform t hem, do not require us t o perform t he
difficult deeds as You required t he previous nat ions before us, such as t he burdens t hat were
placed on t hem. You sent Your Prophet Muhammad , t he Prophet of mercy, t o abrogat e t hese
burdens t hrough t he Law t hat You revealed t o him, t he Hanifi (Islamic Monot heism), easy
religion.'' Muslim recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said t hat Allah
said, "I shall (accept your supplicat ion).'' Ibn ` Abbas narrat ed t hat t he Messenger of Allah said
t hat Allah said, "I did (accept your supplicat ion).'' There is t he Hadit h recorded t hrough various
chains of narrat ion t hat t he Messenger of Allah said,
«る∠エ∇ヨジ
z ャや る͡ Βz ヘ͡ Β͡レエ
∠ ∇ャゅ͡よ ろ
⊥ ∇んバ͡ よ⊥ »
(I was sent wit h t he easy Hanifiyyah way.)
We ment ioned t hat Allah said, "I shall (accept your supplicat ion)'' in one narrat ion, and, "I did
(accept your supplicat ion),'' in anot her narrat ion.
びゅzレ∠ハ ブ
⊥ ∇ハや∠ヱぴ
(Pardon us) meaning, bet ween us and You regarding what You know of our short comings and
errors.
びべ∠レ∇ヨェ
∠ ∇ケや∠ヱぴ
(Have mercy on us) in what will come t hereaft er. Therefore, do not allow us t o fall int o
anot her error. They say t hat t hose who commit error need t hree t hings: Allah's forgiveness for
what is bet ween Him and t hem, t hat He conceals t hese errors from His ot her servant s, and t hus
does not expose t hem before t he servant s, and t hat He grant s t hem immunit y from furt her
error.'' We ment ioned before t hat Allah answered t hese pleas, "I shall,'' in one narrat ion and, "I
did,'' in anot her narrat ion.
びゅ∠レ⇒∠ャ∇ヲョ∠ ろ
∠ ル∠ぺぴ
(You are our Mawla) meaning, You are our support er and helper, our t rust is in You, You are
sought for each and every t ype of help and our t ot al reliance is on You. There is no power or
st rengt h except from You.
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ͡ ∇ヲボ∠ ∇ャや ヴ∠ヤハ
∠ ゅ∠ル∇ゲダ
⊥ ∇ルゅ∠プぴ
(And give us vict ory over t he disbelieving people) t hose who rej ect ed Your religion, denied
Your Oneness, refused t he Message of Your Prophet , worshipped ot her t han You and associat ed
ot hers in Your worship. Give us vict ory and make us prevail above t hem in t his and t he
Hereaft er. Allah said, "I shall,'' in one narrat ion, and, "I did,'' in t he Hadit h t hat Muslim
collect ed from Ibn ` Abbas.
Furt her, Ibn Jarir recorded t hat Abu Ishaq said t hat whenever Mu` adh would finish recit ing t his
Surah,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ͡ ∇ヲボ∠ ∇ャや ヴ∠ヤハ
∠ ゅ∠ル∇ゲダ
⊥ ∇ルゅ∠プぴ
(And give us victory over the disbelieving people), he would say "Amin.''
The Tafsir of Surah Al ` Imran
(Chapter 3)
Surah Al ` Imran was revealed in Al-Madinah, as evident by t he fact t hat t he first eight y-t hree
Ayat in it relat e t o t he delegat ion from Naj ran t hat arrived in Al-Madinah on t he nint h year of
Hij rah (632 CE). We will elaborat e on t his subj ect when we explain t he Ayah about t he
Mubahalah 3:61 in t his Surah, Allah willing. We should also st at e t hat we ment ioned t he
virt ues of Surah Al ` Imran along wit h t he virt ues of Surat Al-Baqarah in t he beginning of t he
Tafsir of Surat Al-Baqarah.
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
-リ ∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ ∠ ∇Αケ∠ Ι ∠ ゆ ⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
ゅzヨ͡ョ∠ヱ り∠ ヲヤzダャや ラ ∠ ヲ⊥ヨΒ͡ボΑ⊥ ヱ∠ ょ ͡ ∇Βピ∠ ∇ャゅ͡よ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ ∠ Α͡グャzや
マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ ∠ Α͡グャzや∠ヱ - ラ ∠ ヲ⊥ボヘ͡ レ⊥Α ∇ユヰ⊥ ⇒∠レ∇ホコ∠ ケ∠
びラ ∠ ヲ⊥レホ͡ ヲ⊥Α ∇ユワ⊥ り͡ ゲ∠ カ
͡ ∇Εゅ͡よヱ∠ マ∠ ヤ͡∇らホ∠ リ͡ョ メ ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠
(In t he Name of Allah, t he Most Gracious, t he Most Merciful) (1. Alif-Lam-Mim.) (2. Allah! None
has t he right t o be worshipped but He, t he Ever Living, t he One Who sust ains and prot ect s all
t hat exist s.) (3. It is He Who has sent down t he Book t o you wit h t rut h, confirming what came
before it . And He sent down t he Tawrah and t he Inj il,) (4. Aforet ime, as a guidance t o
mankind. And He sent down t he crit erion. Truly, t hose who disbelieve in t he Ayat of Allah, for
t hem t here is a severe t orment ; and Allah is All-Might y, All-Able of Ret ribut ion.)
We ment ioned t he Hadit h in t he Tafsir of Ayat Al-Kursi 2:255 t hat ment ions t hat Allah's
Great est Name is cont ained in t hese t wo Ayat ,
び ュ⊥ ヲぁΒボ∠ ∇ャや ヴ
ぁエ
∠ ∇ャや ヲ∠ ワ⊥ Ι
z ま͡ ∠ヮ⇒∠ャ͡ま Ι
∠ ヮ⊥ zヤャやぴ
(Allah! None has t he right t o be worshipped but He, t he Ever Living, t he One Who sust ains and
prot ect s all t hat exist s) and,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
(Alif-Lam-Mim. Allah! None has t he right t o be worshipped but He, t he Ever Living, t he One
Who sust ains and prot ect s all t hat exist s.)
び ュ⊥ ヲぁΒボ∠ ∇ャや ヴ
ぁエ
∠ ∇ャや ヲ∠ ワ⊥ Ι
z ま͡ ∠ヮ⇒∠ャ͡ま Ι
∠ ヮ⊥ zヤャやぴ
(Allah! La ilaha illa Huwa, Al-Hayyul-Qayyum) in t he Tafsir of Ayat Al-Kursi. Allah's st at ement ,
びペ
あエ
∠ ∇ャゅ͡よ ょ
∠ ⇒∠わム͡ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ メ
∠ ゴz ル∠ ぴ
(It is He Who has sent down t he Book t o you wit h t rut h, ) means, revealed t he Qur'an t o you, O
Muhammad, in t rut h, meaning t here is no doubt or suspicion t hat it is revealed from Allah.
Verily, Allah revealed t he Qur'an wit h His knowledge, and t he angels t est ify t o t his fact , Allah
is sufficient as a Wit ness. Allah's st at ement ,
びヮ͡ ∇Αギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホあギダ
∠ ョ⊥ ぴ
(Confirming what came before it ) means, from t he previous divinely revealed Books, sent t o
t he servant s and Prophet s of Allah. These Books t est ify t o t he t rut h of t he Qur'an, and t he
Qur'an also t est ifies t o t he t rut h t hese Books cont ained, including t he news and glad t idings of
Muhammad's prophet hood and t he revelat ion of t he Glorious Qur'an.
Allah said,
びり∠ や∠ケ∇ヲわz ャや メ
∠ ゴ∠ ル∠ぺヱ∠ ぴ
(And He sent down t he Tawrah) t o Musa (Musa) son of ` Imran,
びモ
∠ Β͡イル͡Ηや∠ヱぴ
(And t he Inj il), t o ` Isa, son of Mary,
びモ
⊥ ∇らホ∠ リ͡ョぴ
(Aforet ime) meaning, before t he Qur'an was revealed,
びサ
͡ ゅzレヤあャ ン⇔ギワ⊥ ぴ
(As a guidance t o mankind) in t heir t ime.
びラ
∠ ゅ∠ホ∇ゲヘ⊥ ∇ャや メ
∠ ゴ∠ ル∠ぺヱ∠ ぴ
(And He sent down t he crit erion) which is t he dist inct ion bet ween misguidance, falsehood and
deviat ion on one hand, and guidance, t rut h and piet y on t he ot her hand. This is because of t he
indicat ions, signs, plain evidences and clear proofs t hat it cont ains, and because of it s
explanat ions, clarificat ions, et c.
Allah's st at ement ,
びヮ͡ ヤzャや ろ
͡ ⇒∠Αほ͡よ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Truly, t hose who disbelieve in t he Ayat of Allah) means t hey denied, refused and unj ust ly
rej ect ed t hem,
び∀ゴΑ͡ゴ∠ハ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is All-Might y) meaning, His grandeur is invincible and His sovereignt y is infinit e,
Allah st at es t hat He has perfect knowledge in t he heavens and eart h and t hat not hing in t hem
is hidden from His wat ch.
び¬⊥ べ∠ゼΑ∠ ブ
∠ ∇Βミ∠ ュ͡ ゅ∠ェ∇ケΙ
x や ヶ͡プ ∇ユミ⊥ ケ⊥ あヲダ
∠ Α⊥ ヵ͡グャzや ヲ∠ ワ⊥ ぴ
(He it is Who shapes you in t he wombs as He wills.) meaning, He creat es you in t he wombs as
He wills, whet her male or female, handsome or ot herwise, happy or miserable.
びユ⊥ Β͡ムエ
∠ ∇ャや ゴ⊥ Α͡ゴバ∠ ∇ャや ヲ∠ ワ⊥ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι
∠ぴ
(La ilaha illa Huwa (none has t he right t o be worshipped but He), t he Almight y, t he All-Wise.)
meaning, He is t he Creat or and t hus is t he only deit y wort hy of worship, wit hout part ners, and
His is t he perfect might , wisdom and decision. This Ayah refers t o t he fact t hat ` Isa, son of
Mary, is a creat ed servant , j ust as Allah creat ed t he rest of mankind. Allah creat ed ` Isa in t he
womb (of his mot her) and shaped him as He willed. Therefore, how could ` Isa be divine, as t he
Christ ians, may Allah's curses descend on t hem, claim ` Isa was creat ed in t he womb and his
creat ion changed from st age t o st age, j ust as Allah said,
ペ
∃ ∇ヤカ
∠ ギ͡ ∇バよ∠ リあョ ゅ⇔ボ∇ヤカ
∠ ∇ユ⇒⊥ムわ͡ ⇒∠ヰョz ぺ⊥ ラ
͡ ヲ⊥トよ⊥ ヴ͡プ ∇ユム⊥ ボ⊥ ヤ⊥∇ガΑ∠ ぴ
びゑ
∃ ⇒∠ヤを∠ ろ
∃ ⇒∠ヨヤ⊥ニ
⊥ ヴ͡プ
(He creat es you in t he wombs of your mot hers, creat ion aft er creat ion in t hree veils of
darkness.) 39:6 .
びょ
͡ ⇒∠わム͡ ∇ャや ぁュぺ⊥ zリワ⊥ ぴ
(They are t he foundat ions of t he Book), meaning, t hey are t he basis of t he Qur'an, and should
be referred t o for clarificat ion, when warrant ed,
びろ
∀ ⇒∠ヰら͡ ⇒∠ゼわ∠ ョ⊥ ゲ⊥ カ
∠ ぺ⊥ヱ∠ ぴ
(And ot hers not ent irely clear) as t hey have several meanings, some t hat agree wit h t he
Muhkam and some t hat carry ot her lit eral indicat ions, alt hough t hese meaning might not be
desired.
The Muhkamat are t he Ayat t hat explain t he abrogat ing rulings, t he allowed, prohibit ed, laws,
limit s, obligat ions and rulings t hat should be believed in and implement ed. As for t he
Mut ashabihat Ayat , t hey include t he abrogat ed Ayat , parables, oat hs, and what should be
believed in, but not implement ed.
びヮ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇ヨバ∠ ∇ルぺ∠ ∀ギ∇ら∠ハ Ι
z ま͡ ヲ∠ ワ⊥ ∇ラま͡ぴ
(He ` Isa was not more t han a servant . We grant ed Our favor t o him.) 43:59 , and,
リ͡ョ ヮ⊥ ボ∠ ヤ∠カ
∠ ュ∠ キ∠ や∠¬ モ
͡ ん∠ ヨ∠ ミ∠ ヮ͡ ヤzャや ギ∠ レ͡ハ ヴ∠ジΒ͡ハ モ ∠ ん∠ ョ∠ ラz ま͡ぴ
びラ⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ ヮ⊥ ャ∠ メ
∠ ゅ∠ホ zユを⊥ ゆ ∃ や∠ゲゎ⊥
(Verily, t he likeness of ` Isa before Allah is t he likeness of Adam. He creat ed him from dust ,
t hen (He) said t o him: "Be!'' and he was.) 3:59 .
There are ot her Ayat t hat clearly assert t hat ` Isa is but one of Allah's creat ures and t hat he is
t he servant and Messenger of Allah, among ot her Messengers.
Allah's st at ement ,
びょ
͡ ⇒∠ら∇ャΕ
∠ や ∇やヲ⊥ャ∇ヱぺ⊥ぴ
(Men of underst anding) and he said,
ヴ∠レハ
∠ リ
∠ Α͡グャzや ユ⊥ ヰ⊥ プ∠ ∩ヮ͡ Β͡プ ラ
∠ ヲ⊥ャキ͡ ゅ∠イΑ⊥ リΑ͡グャzや ユ⊥ わ⊥ ∇Αぺ∠ケ∠ や∠クみ͡プ∠ »
«ユ⊥ワヱ⊥ケ∠グ∇ェゅ∠プ ∩⊥ぶや
(When you see t hose who argue in it (using t he Mut ashabihat ), t hen t hey are t hose whom Allah
meant . Therefore, beware of t hem.)''
Al-Bukhari recorded a similar Hadit h in t he Tafsir of t his Ayah 3:7 , as did Muslim in t he book
of Qadar (t he Divine Will) in his Sahih, and Abu Dawud in t he Sunnah sect ion of his Sunan, from
` A'ishah; "The Messenger of Allah recit ed t his Ayah,
∀ろ⇒∠Αへ ヮ⊥ ∇レョ͡ ょ
∠ ⇒∠わム͡ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ メ
∠ ゴ∠ ル∠ぺ ン͡グャzや ヲ∠ ワ⊥ ぴ
びろ
∀ ⇒∠ヨム∠ ∇エョぁ
(It is He Who has sent down t o you t he Book. In it are verses t hat are ent irely clear,) unt il,
びょ
͡ ⇒∠ら∇ャΕ
∠ や ∇やヲ⊥ャ∇ヱぺ⊥ Ι
z ま͡ ゲ⊥ ミz グz ∠Α ゅ∠ョヱ∠ ぴ
(And none receive admonit ion except men of underst anding.)
He t hen said,
マ
∠ ゃ͡ ャヱ⊥ほプ∠ ∧⊥ヮ∇レョ͡ ヮ∠ よ∠ ゅ∠ゼゎ∠ ゅ∠ョ ラ
∠ ヲ⊥バら͡ わz Α∠ リ
∠ Α͡グャzや ろ
͡ ∇Αぺ∠ケ∠ や∠クみ͡プ∠ »
«ユ⊥ワヱ⊥ケ∠グ∇ェゅ∠プ ∩⊥ぶや ヴzヨシ ∠ リ
∠ Α͡グャzや
(When you see t hose who follow what is not so clear of t he Qur'an, t hen t hey are t hose whom
Allah described, so beware of t hem.)''
びヮ⊥ zヤャや Ι
z ま͡ ヮ⊥ ヤ∠Α͡ヱ∇ほゎ∠ ユ⊥ ヤ∠∇バΑ∠ ゅ∠ョヱ∠ ぴ
(But none knows it s Ta'wil except Allah.)
Similarly, as preceded in what has been report ed from Ibn ` Abbas, "Tafsir is of four t ypes:
Tafsir t hat t he Arabs know in t heir language; Tafsir t hat no one is excused of being ignorant of;
Tafsir t hat t he scholars know; and Tafsir t hat only Allah knows.'' Scholars of Qur'an recit at ion
have different opinions about pausing at Allah's Name in t his Ayah. This st op was report ed from
` A'ishah, ` Urwah, Abu Ash-Sha` t ha' and Abu Nahik.
«モΑ͡ヱ∇ほわzャや ヮ⊥ ∇ヨヤあハ
∠ ヱ∠ リ
͡ Αあギャや ヶ͡プ ヮ⊥ ∇ヰあボプ∠ ユz ヰ⊥ ヤzャや»
(O Allah! Best ow on him knowledge in t he religion and t each him t he Ta'wil (int erpret at ion).)
Ta'wil has t wo meanings in t he Qur'an, t he t rue realit y of t hings, and what t hey will t urn out t o
be. For inst ance, Allah said,
びモ
⊥ ∇らホ∠ リ͡ョ ヴ⇒∠Α∇ぼケ⊥ モ
⊥ Α͡ヱ∇ほゎ∠ や∠グ⇒∠ワ ろ
͡ よ∠ ほ∠Α メ
∠ ゅ∠ホヱ∠ ぴ
(And he said: "O my fat her! This is t he Ta'wil of my dream aforet ime!''.) 12:100 , and,
び ゅ⇔ヘ∂ タ
∠ ゅ⇔ヘ∂ タ
∠ マ
⊥ ヤ∠ヨ∠ ∇ャや∠ヱ マ
∠ よぁ ケ∠ ¬∠ べ∠ィヱ∠ ぴ
(And your Lord comes, and t he angels, in rows.) 89:22 means, your Lord will come, and t he
angels will come in rows.
ゲ͡ ∇Βビ
∠ ギ͡ レ͡ハ ∇リョ͡ ラ
∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ラ∠ や∠¬∇ゲボ⊥ ∇ャや ラ ∠ ヱ⊥ゲよz ギ∠ わ∠ Α∠ Κ
∠ プ∠ ぺ∠ぴ
び や⇔ゲΒ͡んミ∠ ゅ⇔ヘ⇒∠ヤわ͡ ∇カや ヮ͡ Β͡プ ∇やヱ⊥ギィ
∠ ヲ∠ ャ∠ ヮ͡ ヤzャや
(Do t hey not t hen consider t he Qur'an carefully Had it been from ot her t han Allah, t hey would
surely have found t herein many a cont radict ion.) 4:82 .
びょ
͡ ⇒∠ら∇ャΕ
∠ や ∇やヲ⊥ャ∇ヱぺ⊥ Ι
z ま͡ ゲ⊥ ミz グz ∠Α ゅ∠ョヱ∠ ぴ
(And none receive admonit ion except men of underst anding. ) meaning, t hose who have good
minds and sound comprehension, underst and, cont emplat e and comprehend t he meaning in t he
correct manner. Furt her, Ibn Al-Mundhir recorded in his Tafsir t hat Nafi` bin Yazid said, "Those
firmly grounded in knowledge are t hose who are modest for Allah's sake, humbly seek His
pleasure, and do not exaggerat e regarding t hose above t hem, or belit t le t hose below t hem.''
びマ
∠ ル⊥ギャz リ͡ョ ゅ∠レ∠ャ ∇ょワ∠ ヱ∠ ぴ
(And grant us from Ladunka) meaning, from You,
びる⇔ ヨ∠ ∇ェケ∠ ぴ
(Mercy) wit h which You make our heart s firm, and increase in our Fait h and cert aint y,
びゆ
⊥ ゅzワヲ∠ ∇ャや ろ
∠ ル∠ぺ マ
∠ ルz ま͡ぴ
(Truly, You are t he Best ower)
Ibn Abi Hat im and Ibn Jarir recorded t hat Umm Salamah said t hat t he Prophet used t o
supplicat e,
«マ͡レΑ͡キ ヴ∠ヤハ
∠ ヶ͡ら∇ヤホ∠ ∇ろらあ を∠ ゆ
͡ ヲ⊥ヤボ⊥ ∇ャや ょ
∠ ヤあボ∠ ョ⊥ ゅ∠Α»
(O You Who changes t he heart s, make my heart firm on Your religion.)
リ͡ョ ゅ∠レ∠ャ ∇ょワ∠ ヱ∠ ゅ∠レわ∠ ∇Αギ∠ ワ∠ ∇クま͡ ギ∠ ∇バよ∠ ゅ∠レよ∠ ヲ⊥ヤホ⊥ ∇パゴ͡ ゎ⊥ Ι ∠ ゅ∠レよz ケ∠ ぴ
びゆ ⊥ ゅzワヲ∠ ∇ャや ろ∠ ル∠ぺ マ ∠ ルz ま͡ る⇔ ヨ∠ ∇ェケ∠ マ
∠ ル⊥ギャz
("Our Lord! Let not our heart s deviat e (from t he t rut h) aft er You have guided us, and grant us
mercy from You. Truly, You are t he Best ower.'') The Ayah cont inues,
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
z ュ∃ ∇ヲΒ∠ ャ͡ サ
͡ ゅzレャや ノ⊥ ョ͡ ゅ∠ィ マ
∠ ルz ま͡ べ∠レよz ケ∠ ぴ
("Our Lord! Verily, it is You Who will gat her mankind t oget her on t he Day about which t here is
no doubt '') meaning, t hey say in t heir supplicat ion: O our Lord! You will gat her Your creat ion on
t he Day of Ret urn, j udge bet ween t hem and decide over what t hey disput ed about . Thereaft er,
You will reward or punish each according t o t he deeds t hey did in t his life.
Ι
∠ ヱ∠ ∇ユヰ⊥ ャ⊥ヲ∠ ∇ョぺ∠ ∇ユヰ⊥ ∇レハ ∠ ヴ ∠ レ͡ ∇ピゎ⊥ リ∠ャ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ラ z ま͡ぴ
- ケ͡ ゅzレャや キ⊥ ヲ⊥ホヱ∠ ∇ユワ⊥ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺヱ∠ ゅ⇔ゃ∇Βセ
∠ ヮ͡ ヤzャや リ ∠ ョあ ユ⊥ワギ⊥ ⇒ャ∇ヱぺ∠
ゅ∠レわ͡ ⇒∠Αほ∠よ͡ ∇やヲ⊥よグz ミ∠ ∇ユヰ͡ ヤ͡∇らホ∠ リ͡ョ リ ∠ Α͡グャzや∠ヱ ラ∠ ∇ヲハ∠ ∇ゲプ͡ メ ͡ や∠¬ ゆ ͡ ∇ぺギ∠ ミ∠
びゆ ͡ ゅ∠ボバ͡ ∇ャや ギ⊥ Α͡ギセ ∠ ヮ⊥ ヤzャや∠ヱ ∇ユヰ͡ よ͡ ヲ⊥ルグ⊥ よ͡ ヮ⊥ zヤャや ユ⊥ ワ⊥ グ∠ カ
∠ ほ∠プ∠
n(10. Verily, t hose who disbelieve, neit her t heir propert ies nor t heir offspring will avail t hem
what soever against Allah; and it is t hey who will be fuel of t he Fire.) (11. Like t he behavior of
t he people of Fir` awn and t hose before t hem; t hey belied Our Ayat . So Allah punished t hem for
t heir sins. And Allah is severe in punishment .)
On the Day of Resur Allah st at es t hat t he disbelievers shall be fuel for t he Fire,
Furt her, what t hey were grant ed in t his life of wealt h and offspring shall not avail t hem wit h
Allah, or save t hem from His punishment and severe t orment . Similarly, Allah said,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, t hose who disbelieve) meaning, disbelieved in Allah's Ayat , denied His Messengers,
defied His Books and did not benefit from His revelat ion t o His Prophet s,
ゅ⇔ゃ∇Βセ
∠ ヮ͡ ヤzャや リ
∠ ョあ ユ⊥ワギ⊥ ⇒ャ∇ヱぺ∠ Ι
∠ ヱ∠ ∇ユヰ⊥ ャ⊥ヲ∠ ∇ョぺ∠ ∇ユヰ⊥ ∇レハ
∠ ヴ
∠ レ͡ ∇ピゎ⊥ リ∠ャぴ
びケ͡ ゅzレャや キ⊥ ヲ⊥ホヱ∠ ∇ユワ⊥ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺヱ∠
(Neit her t heir propert ies nor t heir offspring will avail t hem what soever against Allah; and it is
t hey who will be fuel of t he Fire.) meaning, t hey will be t he wood wit h which t he Fire is
kindled and fed. Similarly, Allah said,
びユ∠ レz ヰ∠ ィ
∠ ょ
⊥ ダ
∠ ェ
∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ラ
∠ ヱ⊥ギら⊥ ∇バゎ∠ ゅ∠ョヱ∠ ∇ユム⊥ ルz ま͡ぴ
(Cert ainly you (disbelievers) and t hat which you are worshipping now besides Allah, are (but )
fuel for Hell!) 21:98 .
びラ
∠ ∇ヲハ
∠ ∇ゲプ͡ メ
͡ や∠¬ ゆ
͡ ∇ぺギ∠ ミ∠ ぴ
(Like t he Da'b of t he people of Fira` wn.) Ad-Dahhak said t hat Ibn ` Abbas said t hat t he Ayah
means, "Like t he behavior of t he people of Fir` awn.'' This is t he same Tafsir of ` Ikrimah,
Muj ahid, Abu Malik, Ad-Dahhak, and ot hers. Ot her scholars said t hat t he Ayah means, "Like t he
pract ice, conduct , likeness of t he people of Fir` awn.'' These meanings are all plausible, for t he
Da'b means pract ice, behavior, t radit ion and habit . The Ayah indicat es t hat t he disbelievers
will not benefit from t heir wealt h or offspring. Rat her, t hey will perish and be punished. This is
t he same end t he people of Fir` awn and t he previous nat ions met , t hose who rej ect ed t he
Messengers, t he Ayat , and proofs of Allah t hat t hey were sent wit h.
びゆ
͡ ゅ∠ボバ͡ ∇ャや ギ⊥ Α͡ギセ
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is severe in punishment .) meaning, His punishment is severe and His t orment is
painful. None can escape Allah's grasp, nor does anyt hing escape His knowledge. Allah does
what He wills and prevails over all t hings, it is He t o Whom everyt hing is humbled and t here is
no deit y wort hy of worship, nor any Lord except Him.
Furt her, what t hey were grant ed in t his life of wealt h and offspring shall not avail t hem wit h
Allah, or save t hem from His punishment and severe t orment . Similarly, Allah said,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, t hose who disbelieve) meaning, disbelieved in Allah's Ayat , denied His Messengers,
defied His Books and did not benefit from His revelat ion t o His Prophet s,
ゅ⇔ゃ∇Βセ
∠ ヮ͡ ヤzャや リ
∠ ョあ ユ⊥ワギ⊥ ⇒ャ∇ヱぺ∠ Ι
∠ ヱ∠ ∇ユヰ⊥ ャ⊥ヲ∠ ∇ョぺ∠ ∇ユヰ⊥ ∇レハ
∠ ヴ
∠ レ͡ ∇ピゎ⊥ リ∠ャぴ
びケ͡ ゅzレャや キ⊥ ヲ⊥ホヱ∠ ∇ユワ⊥ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺヱ∠
(Neit her t heir propert ies nor t heir offspring will avail t hem what soever against Allah; and it is
t hey who will be fuel of t he Fire.) meaning, t hey will be t he wood wit h which t he Fire is
kindled and fed. Similarly, Allah said,
びユ∠ レz ヰ∠ ィ
∠ ょ
⊥ ダ
∠ ェ
∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ラ
∠ ヱ⊥ギら⊥ ∇バゎ∠ ゅ∠ョヱ∠ ∇ユム⊥ ルz ま͡ぴ
(Cert ainly you (disbelievers) and t hat which you are worshipping now besides Allah, are (but )
fuel for Hell!) 21:98 .
びラ
∠ ∇ヲハ
∠ ∇ゲプ͡ メ
͡ や∠¬ ゆ
͡ ∇ぺギ∠ ミ∠ ぴ
(Like t he Da'b of t he people of Fira` wn.) Ad-Dahhak said t hat Ibn ` Abbas said t hat t he Ayah
means, "Like t he behavior of t he people of Fir` awn.'' This is t he same Tafsir of ` Ikrimah,
Muj ahid, Abu Malik, Ad-Dahhak, and ot hers. Ot her scholars said t hat t he Ayah means, "Like t he
pract ice, conduct , likeness of t he people of Fir` awn.'' These meanings are all plausible, for t he
Da'b means pract ice, behavior, t radit ion and habit . The Ayah indicat es t hat t he disbelievers
will not benefit from t heir wealt h or offspring. Rat her, t hey will perish and be punished. This is
t he same end t he people of Fir` awn and t he previous nat ions met , t hose who rej ect ed t he
Messengers, t he Ayat , and proofs of Allah t hat t hey were sent wit h.
びゆ
͡ ゅ∠ボバ͡ ∇ャや ギ⊥ Α͡ギセ
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is severe in punishment .) meaning, His punishment is severe and His t orment is
painful. None can escape Allah's grasp, nor does anyt hing escape His knowledge. Allah does
what He wills and prevails over all t hings, it is He t o Whom everyt hing is humbled and t here is
no deit y wort hy of worship, nor any Lord except Him.
びラ
∠ ヲ⊥らヤ∠∇ピわ⊥ シ
∠ぴ
(You will be defeat ed) in t his life,
びラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ ヱ∠ ぴ
(And gat hered t oget her) on t he Day of Resurrect ion,
びキ⊥ ゅ∠ヰヨ͡ ∇ャや ザ
∠ ∇ゃよ͡ ヱ∠ ユ∠ レz ヰ∠ ィ
∠ ヴ∠ャま͡ぴ
(t o Hell, and worst indeed is t hat place of rest )
Muhammad bin Ishaq bin Yasar recorded t hat ` Asim bin ` Umar bin Qat adah said t hat when t he
Messenger of Allah gained vict ory in t he bat t le of Badr and went back t o Al-Madinah, he
gat hered t he Jews in t he market place of Bani Qaynuqa` .
び∀る∠Αや∠¬ ∇ユム⊥ ャ∠ ラ
∠ ゅ∠ミ ∇ギホ∠ ぴ
(There has already been a sign for you) meaning, O Jews, who said what you said! You have an
Ayah, meaning proof, t hat Allah will make His religion prevail, award vict ory t o His Messenger,
make His Word apparent and His religion t he highest .
びリ
͡ ∇Βわ∠ ゃ∠ プ͡ ヶ͡プぴ
(In t he t wo armies) meaning, t wo camps,
びゅ∠わボ∠ わ∠ ∇ャやぴ
(t hat met ) in combat (in Badr),
びヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ モ
⊥ わ͡ ⇒∠ボゎ⊥ る∀ ゃ∠ プ͡ ぴ
(One was fight ing in t he Cause of Allah) t he Muslims,
びリ
͡ ∇Βバ∠ ∇ャや ン
∠ ∇ぺケ∠ ∇ユヰ͡ ∇Βヤ∠∇んョあ ∇ユヰ⊥ ル∠ ∇ヱゲ∠ Α∠ ぴ
(They saw t hem wit h t heir own eyes t wice t heir number) means, t he idolat ors t hought t hat t he
Muslims were t wice as many as t hey were, for Allah made t his illusion a fact or in t he vict ory
t hat Islam had over t hem.
It was said t hat t he meaning of Allah's st at ement ,
びリ
͡ ∇Βバ∠ ∇ャや ン
∠ ∇ぺケ∠ ∇ユヰ͡ ∇Βヤ∠∇んョあ ∇ユヰ⊥ ル∠ ∇ヱゲ∠ Α∠ ぴ
(They saw t hem wit h t heir own eyes t wice t heir number) is t hat t he Muslims saw t wice as many
idolat ors as t hey were, yet Allah gave t hem vict ory over t he disbelievers. ` Abdullah bin Mas` ud
said, "When we looked at t he disbelievers' forces, we found t hat t hey were t wice as many as
we were. When we looked at t hem again, we t hought t hey did not have one man more t han we
had. So Allah's st at ement ,
Κ
⇔ Β͡ヤホ∠ ∇ユム⊥ レ͡ Β⊥ ∇ハぺ∠ ヴ͡プ ∇ユわ⊥ ∇Βボ∠ わ∠ ∇ャや ク͡ ま͡ ∇ユワ⊥ ヲ⊥ヨム⊥ Α͡ゲΑ⊥ ∇クま͡ヱ∠ ぴ
び∇ユヰ͡ レ͡ Β⊥ ∇ハぺ∠ ヴ͡プ ∇ユム⊥ ヤ⊥あヤボ∠ Α⊥ ヱ∠
(And (remember) when you met , He showed t hem t o you as few in your eyes and He made you
appear as few in t heir eyes.) 8:44 ''.
When t he t wo camps saw each ot her, t he Muslims t hought t hat t he idolat ors were t wice as
many as t hey were, so t hat t hey would t rust in Allah and seek His help. The idolat ors t hought
t hat t he believers were t wice as many as t hey were, so t hat t hey would feel fear, horror, fright
and despair. When t he t wo camps st ood in lines and met in bat t le, Allah made each camp look
smaller in t he eyes of t he ot her camp, so t hat t hey would be encouraged t o fight each ot her,
びΙ
⇔ ヲ⊥バ∇ヘョ∠ ラ
∠ ゅ∠ミ や⇔ゲ∇ョぺ∠ ヮ⊥ zヤャや ヶ
∠ツ
͡ ∇ボΒ∠ ャあぴ
(so t hat Allah might accomplish a mat t er already ordained.) 8:42 meaning, so t hat t he t rut h
and falsehood are dist inguishable, and t hus t he word of fait h prevails over disbelief and
deviat ion, so t hat t he believers prevail and t he disbelievers are humiliat ed. In a similar
st at ement , Allah said;
り⇔ ゲ∠ ∇らバ͡ ャ∠ マ
∠ ャ͡ク∠ ヴ͡プ ラ
z ま͡ ¬⊥ べ∠ゼΑ∠ リ∠ョ ロ͡ ゲ͡ ∇ダレ∠ よ͡ ギ⊥ あΑぽ∠ Α⊥ ヮ⊥ ヤzャや∠ヱぴ
びゲ͡ ⇒∠ダ∇よΙ x や ヴ͡ャ∇ヱΙ
(And Allah support s wit h His vict ory whom He wills. Verily, in t his is a lesson for t hose who
underst and.) meaning, t his should be an example for t hose who have int elligence and sound
comprehension. They should cont emplat e about Allah's wisdom, decisions and decree, t hat He
gives vict ory t o His believing servant s in t his life and on t he Day t he wit nesses st and up t o
t est ify.
リ
∠ ョ͡ メ
͡ ゅ∠ィゲあ ャや ヴ∠ヤハ
∠ ゲz ッ
∠ ぺ∠ る⇔ レ∠ ∇わプ͡ ヵ͡ギ∇バよ∠ ろ
⊥ ∇ミゲ∠ ゎ∠ ゅ∠ョ»
«¬ゅ∠ジレあ ャや
(I did not leave behind me a t est more t empt ing t o men t han women.)
When one enj oys women for t he purpose of having children and preserving his chast it y, t hen he
is encouraged t o do so. There are many Hadit hs t hat encourage get t ing married, such as,
«¬ゅ∠ジル͡ ゅ∠ワゲ∠ ん∠ ∇ミぺ∠ ラ
∠ ゅ∠ミ ∇リョ∠ る͡ ョz ほ⊥∇ャや ロ͡ グ͡ ワ ゲ∠ ∇Βカ
∠ ラ
z ま͡ヱ∠ »
(Verily, t he best members of t his Ummah are t hose who have t he most wives) He also said,
ヶ͡レ∇Βハ
∠ り⊥ zゲホ⊥ ∇ろヤ∠バ͡ ィ
⊥ ヱ∠ ∩⊥ょΒあトャや∠ヱ ¬⊥ ゅ∠ジレあ ャや ヶ
z ャ∠ま͡ ょ
∠ らあ ェ
⊥»
«りゅ∠ヤダ z ャや ヶ͡プ
(I was made t o like women and perfume, and t he comfort of my eye is t he prayer.)
` A'ishah, may Allah be pleased wit h her, said, "Not hing was more beloved t o t he Messenger of
Allah t han women, except horses,'' and in anot her narrat ion, "...t han horses except women.''
The desire t o have children is somet imes for t he purpose of pride and boast ing, and as such, is
a t empt at ion. When t he purpose for having children is t o reproduce and increase t he Ummah of
Muhammad wit h t hose who worship Allah alone wit hout part ners, t hen it is encouraged and
praised. A Hadit h st at es,
The desire of wealt h somet imes result s out of arrogance, and t he desire t o dominat e t he weak
and cont rol t he poor, and t his conduct is prohibit ed. Somet imes, t he want for more money is
for t he purpose of spending it on act s of worship, being kind t o t he family, t he relat ives, and
spending on various act s of right eousness and obedience; t his behavior is praised and
encouraged in t he religion.
Scholars of Tafsir have conflict ing opinions about t he amount of t he Qint ar, all of which
indicat e t hat t he Qint ar is a large amount of money, as Ad-Dahhak and ot her scholars said. Abu
Hurayrah said "The Qint ar is t welve t housand Uwqiyah, each Uwqiyah is bet t er t han what is
bet ween t he heavens and eart h.'' This was recorded by Ibn Jarir .
The desire t o have horses can be one of t hree t ypes. Somet imes, owners of horses collect t hem
t o be used in t he cause of Allah, and when warrant ed, t hey use t heir horses in bat t le. This t ype
of owner shall be rewarded for t his good act ion. Anot her t ype collect s horses t o boast , and out
of enmit y t o t he people of Islam, and t his t ype earns a burden for his behavior. Anot her t ype
collect s horses t o fulfill t heir needs and t o collect t heir offspring, and t hey do not forget Allah's
right due on t heir horses. This is why in t his case, t hese horses provide a shield of sufficiency
for t heir owner, as evident by a Hadit h t hat we will ment ion, Allah willing, when we explain
Allah's st at ement ,
ヅ
͡ ゅ∠よケ∂ リ͡ョヱ∠ り∃ ヲz ホ⊥ リ∂ョ ユ⊥わ∇バト
∠ わ∠ ∇シや ゅzョ ∇ユヰ⊥ ャ∠ ∇やヱぁギハ
͡ ぺ∠ヱ∠ ぴ
びモ
͡ ∇Βガ
∠ ∇ャや
(And make ready against t hem all you can of power, including st eeds of war.) 8:60 .
As for t he Musawwamah horses, Ibn ` Abbas said t hat t hey are t he branded, beaut iful horses.
This is t he same explanat ion of Muj ahid, ` Ikrimah, Sa` id bin Jubayr, ` Abdur-Rahman bin
` Abdullah bin Abza, As-Suddi, Ar-Rabi` bin Anas and Abu Sinan and ot hers. Makhul said t he
Musawwamah refers t o t he horse wit h a whit e spot t ed faced, and t he horse wit h whit e feet .
Imam Ahmad recorded t hat Abu Dharr said t hat t he Messenger of Allah said,
Allah's st at ement ,
びユ⊥ ⇒∠バ∇ルΙ
x や∠ヱぴ
(Cat t le) means, camels, cows and sheep.
びゐ
͡ ∇ゲエ
∠ ∇ャや∠ヱぴ
(And fert ile land) meaning, t he land t hat is used t o farm and grow plant s.
びゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや ノ⊥ ⇒∠わョ∠ マ
∠ ャ͡ク∠ ぴ
(This is t he pleasure of t he present world's life) Ymeaning, t hese are t he delight s of t his life
and it s short lived j oys,
びゆ
͡ ほ∠ヨ∠ ∇ャや リ
⊥ ∇ジェ
⊥ ロ⊥ ギ∠ レ͡ハ ヮ⊥ ヤzャや∠ヱぴ
(But Allah has t he excellent ret urn wit h Him) meaning, t he best dest inat ion and reward.
The Reward of the Those Who Have Taqwa is Better Than All Joys
of This World
This is why Allah said,
This Ayah means, "Say, O Muhammad, t o t he people, ` Should I t ell you about what is bet t er
t han t he delight s and j oys of t his life t hat will soon perish''' Allah informed t hem of what is
bet t er when He said,
びべ∠ヰΒ͡プ リ
∠ Α͡ギヤ͡⇒∠カぴ
(Therein (is t heir) et ernal (home)) meaning, t hey shall remain in it forever and ever and will
not want t o be removed from it .
びり∀ ゲ∠ ヰz ト
∠ ョぁ ァ
∀ ヱ∠ ∇コぺ∠ヱ∠ ぴ
(And Azwaj un Mut ahharat un (purified mat es or wives)) meaning, from filt h, dirt , harm,
menst ruat ion, post birt h bleeding, and ot her t hings t hat affect women in t his world.
びヮ͡ ヤzャや リ
∠ ョあ ラ
∀ ヲ∠ ∇ッケ͡ ヱ∠ ぴ
(And Allah will be pleased wit h t hem) meaning, Allah's pleasure will descend on t hem and He
shall never be angry wit h t hem aft er t hat . This is why Allah said in in Surah Bara` ah,
ゅ∠レよ∠ ヲ⊥ルク⊥ ゅ∠レ∠ャ ∇ゲヘ͡ ∇ビゅ∠プ ゅzレョ∠ や∠¬ べ∠レルz ま͡ べ∠レよz ケ∠ ラ∠ ヲ⊥ャヲ⊥ボΑ∠ リ∠ Α͡グャzやぴ
リ
∠ Β͡ホギ͡ ⇒zダャや∠ヱ リ ∠ Α͡ゲら͡ ⇒zダャや - ケ͡ ゅzレャや ゆ ∠ や∠グハ∠ ゅ∠レホ͡ ヱ∠
び ケ͡ ゅ∠エ∇シΙ x ゅ͡よ リ∠ Α͡ゲヘ͡ ∇ピわ∠ ∇ジヨ⊥ ∇ャや∠ヱ リ
∠ Β͡ボヘ͡ レ⊥ヨ∇ャや∠ヱ リ
∠ Β͡わレ͡ ⇒∠ボ∇ャや∠ヱ
(16. Those who say: "Our Lord! We have indeed believed, so forgive us our sins and save us
from t he punishment of t he Fire.'') (17. (They are) t he pat ient , t he t rue believers, and obedient
wit h sincere devot ion in worship t o Allah. Those who spend in good and t hose who pray and
beg Allah's pardon in t he last hours of t he night .)
びケ͡ ゅzレャや ゆ
∠ や∠グハ
∠ ゅ∠レホ͡ ヱ∠ ぴ
(and save us from t he punishment of t he Fire.)
びリ
∠ Α͡ゲら͡ ⇒zダャやぴ
((They are) t hose who are pat ient ) while performing act s of obedience and abandoning t he
prohibit ions.
びリ
∠ Β͡ホギ͡ ⇒zダャや∠ヱぴ
(t hose who are t rue) concerning t heir proclamat ion of fait h, by performing t he difficult deeds.
び∠リΒ͡わ͡レ⇒∠ボ∇ャや∠ヱぴ
(and obedient ) meaning, t hey submit and obey Allah,
びリ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや∠ヱぴ
(t hose who spend) from t heir wealt h on all t he act s of obedience t hey were commanded, being
kind t o kit h and kin, helping t he needy, and comfort ing t he dest it ut e.
びケ͡ ゅ∠エ∇シΙ
x ゅ͡よ リ
∠ Α͡ゲヘ͡ ∇ピわ∠ ∇ジヨ⊥ ∇ャや∠ヱぴ
(and t hose who pray and beg Allah's pardon in t he last hours of t he night ) and t his t est ifies t o
t he virt ue of seeking Allah's forgiveness in t he lat t er part of t he night . It was report ed t hat
when Ya` qub said t o his children,
Furt hermore, t he Two Sahihs, t he Musnad and Sunan collect ions recorded t hrough several
Companions t hat t he Messenger of Allah said,
¬͡ ゅ∠ヨシ
∠ ヴャま͡ る∃ ヤ∠∇Βャ∠ あモミ⊥ ヶ͡プ ヴャゅ∠バ∠ゎ∠ヱ ポ ∠ ケ∠ ゅ∠らゎ∠ ぶ ⊥ やメ ⊥ ゴ͡ ∇レΑ∠ »
∇モワ∠ :メ⊥ ヲ⊥ボΒ∠ プ∠ ∩⊥ゲ͡カべ∇ャや モ͡ ∇Βヤzャや ゑ
⊥ ヤ⊥を⊥ ヴ∠ボ∇らΑ∠ リ ∠ Β͡ェ ゅ∠Β∇ルギぁ ャや
∨⊥ヮャ∠ ょ
∠ Β͡イわ∠ ∇シほ∠プ∠ ネ∃ や∠キ ∇リョ͡ ∇モワ∠ ∨⊥ヮΒ∠ ト ͡ ∇ハほ⊥プ∠ モ ∃ も͡ ゅ∠シ ∇リョ͡
«∨⊥ヮャ∠ ゲ∠ ヘ͡ ∇ビほ∠プ∠ ゲ∃ ヘ͡ ∇ピわ∠ ∇ジョ⊥ ∇リョ͡ ∇モワ∠
(Every night , when t he last t hird of it remains, our Lord, t he Blessed, t he Superior, descends t o
t he lowest heaven saying, "Is t here anyone t o ask Me, so t hat I may grant him his request Is
t here anyone t o invoke Me, so t hat I may respond t o his invocat ion Is t here anyone seeking My
forgiveness, so t hat I may forgive him'')
The Two Sahihs recorded t hat ` A'ishah said, "The Messenger of Allah performed Wit r during t he
first part , t he middle and lat t er part s of t he night . Then, lat er (in his life), he would perform it
(only) during t he lat t er part .'' ` Abdullah bin ` Umar used t o pray during t he night and would
ask, "O Nafi` ! Is it t he lat t er part of t he night yet '' and if Nafi` said, "Yes,'' Ibn ` Umar would
st art supplicat ing t o Allah and seeking His forgiveness unt il dawn. This Hadit h was collect ed by
Ibn Abi Hat im.
びヲ∠ ワ⊥ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι
∠ ヮ⊥ zルぺ∠ぴ
(t hat La ilaha illa Huwa) meaning, He Alone is t he Lord and God of all creat ion; everyone and
everyt hing are His servant s, creat ion and in need of Him. Allah is t he Most Rich, Free from
needing anyone or anyt hing. Allah said in anot her Ayah,
びマ
∠ ∇Βャ∠ま͡ メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ギ⊥ ヰ∠ ∇ゼΑ∠ ヮ⊥ zヤャや リ
͡ ム͡ ⇒zャぴ
(But Allah bears wit ness t o t hat which He has sent down (t he Qur'an) unt o you (O Muhammad ))
4:166 .
Allah t hen ment ioned t he t est imony of His angels and t hose who have knowledge aft er he
ment ioned His own t est imony,
びヲ∠ ワ⊥ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι
∠ぴ
(None has t he right t o be worshipped but He) t hus emphasizing t his fact ,
びユ⊥ Β͡ムエ
∠ ャや ゴ⊥ Α͡ゴバ∠ ャやぴ
(t he Almight y, t he All-Wise.) t he Might y t hat does not submit t o weakness due t o His might and
great ness, t he Wise in all His st at ement s, act ions, legislat ion and decrees.
びユ⊥ ⇒∠ヤ∇シΗ
͡ や ヮ͡ ヤzャや ギ∠ レ͡ハ リ
∠ Αあギャや ラ
z ま͡ぴ
(Truly, t he religion wit h Allah is Islam.) Allah st at es t hat t here is no religion accept ed wit h Him
from any person, except Islam. Islam includes obeying all of t he Messengers unt il Muhammad
who finalized t heir commission, t hus closing all pat hs t o Allah except t hrough Muhammad .
Therefore, aft er Allah sent Muhammad , whoever meet s Allah following a pat h ot her t han
Muhammad's, it will not be accept ed of him. In anot her Ayah, Allah said,
びヮ⊥ ∇レョ͡ モ
∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ゅ⇔レΑ͡キ ユ͡ ⇒∠ヤ∇シΗ
͡ や ゲ∠ ∇Βビ
∠ ヒ͡ わ∠ ∇らΑ∠ リ∠ョヱ∠ ぴ
(And whoever seeks a religion ot her t han Islam, it will never be accept ed of him) 3:85 .
In t his Ayah 3:19 , Allah said, assert ing t hat t he only religion accept ed wit h Him is Islam,
びユ⊥ ⇒∠ヤ∇シΗ
͡ や ヮ͡ ヤzャや ギ∠ レ͡ハ リ
∠ Αあギャや ラ
z ま͡ぴ
(Truly, t he religion wit h Allah is Islam.)
Allah t hen st at es t hat t hose who were given t he Script ure beforehand divided in t he religion
aft er Allah sent t he Messengers and revealed t he Books t o t hem providing t hem t he necessary
proofs t o not do so. Allah said,
ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ Ι
z ま͡ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ ∠ Α͡グャzや ブ ∠ ヤ∠わ∠ ∇カや ゅ∠ョヱ∠ ぴ
び∇ユヰ⊥ レ∠ ∇Βよ∠ ゅ⇔Β∇ピよ∠ ユ⊥ ∇ヤバ͡ ∇ャや ユ⊥ ワ⊥ ¬∠ べ∠ィ
(Those who were given t he Script ure (Jews and Christ ians) did not differ except out of rivalry,
aft er knowledge had come t o t hem.) meaning, some of t hem wronged ot hers. Therefore, t hey
differed over t he t rut h, out of envy, hat red and enmit y for each ot her. This hat red made some
of t hem defy t hose whom t hey hat ed even if t hey were correct . Allah t hen said,
びヮ͡ ヤzャや ろ
͡ ⇒Α∠ べ͡よ ∇ゲヘ⊥ ∇ムΑ∠ リ∠ョヱ∠ ぴ
(And whoever disbelieves in t he Ayat of Allah) meaning, whoever rej ect s what Allah sent down
in His Book,
びゆ
͡ ゅ∠ジエ
͡ ∇ャや ノ⊥ Α͡ゲシ
∠ ヮ͡ ヤzャや ラ
z み͡プ∠ ぴ
(t hen surely, Allah is Swift in reckoning.) Allah will punish him for his rej ect ion, reckon him for
his denial, and t orment him for defying His Book. Thereaft er, Allah said.
びポ
∠ ヲぁィべ∠ェ ∇ラみ∠プぴ
(So if t hey disput e wit h you (Muhammad )) so if t hey argue wit h you about Tawhid,
びリ
͡ バ∠ ら∠ ゎz や リ
͡ ョ∠ ヱ∠ ヮ͡ ヤzャ ヴ
∠ ヰ͡ ∇ィヱ∠ ろ
⊥ ∇ヨヤ∠∇シぺ∠ ∇モボ⊥ プ∠ ぴ
(Say: "I have submit t ed myself t o Allah (in Islam), and (so have) t hose who follow me'')
meaning, Say, ` I have made my worship sincere for Allah Alone wit hout part ners, rivals,
offspring or companion,
びリ
͡ バ∠ ら∠ ゎz や リ
͡ ョ∠ ヱ∠ ぴ
(and t hose who follow me) who followed my religion and embraced my creed.' In anot her Ayah,
Allah said,
Islam is the Religion of Mankind and the Prophet Was Sent to all
Mankind
Allah commanded His servant and Messenger, Muhammad , t o call t he People of t he Two
Script ures and t he unlet t ered idolat ors t o his religion, way, Law and all t hat Allah sent him
wit h. Allah said,
∇ラみ͡プ∠ ∇ユわ⊥ ∇ヨヤ∠∇シぺ∠¬∠ リ∠ ΒあΒョあ Ιy や∠ヱ ょ ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ∠ Α͡グヤzャあ ∇モホ⊥ ヱ∠ ぴ
びヒ⊥ ⇒∠ヤら∠ ∇ャや マ∠ ∇Βヤ∠ハ
∠ ゅ∠ヨルz み͡プ∠ ∇や∇ヲャzヲ∠ ゎ∠ ラ͡まヱz ∇やヱ∠ギわ∠ ∇ワや ギ͡ ボ∠ プ∠ ∇やヲ⊥ヨヤ∠∇シぺ∠
(And say t o t hose who were given t he Script ure (Jews and Christ ians) and t o t hose who are
illit erat es (Arab pagans): "Do you (also) submit yourselves'' If t hey do, t hey are right ly guided;
but if t hey t urn away, your dut y is only t o convey t he Message.) meaning, t heir reckoning is
wit h Allah and t heir ret urn and final dest inat ion is t o Him. It is He Who guides whom He wills
and allows whom He wills t o st ray, and He has t he perfect wisdom and t he unequivocal proof
for all of t his. This is why Allah said,
びラ
∠ ヲ⊥ヤ⇒∠∇ジΑ⊥ ∇ユワ⊥ ヱ∠ モ
⊥ バ∠ ∇ヘΑ∠ ゅzヨハ
∠ メ
⊥ ほ∠∇ジΑ⊥ Ι
∠ぴ
(He cannot be quest ioned for what He does, while t hey will be quest ioned.) 21:23 because of
His perfect wisdom and mercy. This and similar Ayat are clear proofs t hat t he Message of
Muhammad is universal t o all creat ion, as it is well est ablished in t he religion, according t o t he
various t ext s of t he Book and Sunnah. For inst ance, Allah said,
びゅ⇔バΒ͡ヨィ
∠ ∇ユム⊥ ∇Βャ∠ま͡ ヮ͡ ヤzャや メ
⊥ ヲ⊥シケ∠ ヴあルま͡ サ
⊥ ゅzレャや ゅ∠ヰΑぁ ∠ほ∠Α ∇モホ⊥ ぴ
(Say (O Muhammad ): "O mankind! Verily, I am sent t o you all as t he Messenger of Allah.'')
7:158 , and,
ラ
∠ ヲ⊥ムΒ∠ ャ͡ ロ͡ ギ͡ ∇らハ
∠ ヴ∠ヤハ
∠ ラ
∠ ゅ∠ホ∇ゲヘ⊥ ∇ャや メ
∠ ゴz ル∠ ン͡グャzや ポ ∠ ケ∠ ゅ∠らゎ∠ ぴ
び や⇔ゲΑ͡グル∠ リ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャ͡
(Blessed be He Who sent down t he crit erion t o His servant t hat he may be a warner t o t he
` Alamin (mankind and Jinn).) 25:1 .
The Two Sahihs and ot her collect ions of Hadit h recorded t hat t he Prophet sent let t ers t o t he
kings of t he eart h during his t ime and t o different peoples, Arabs and non-Arabs, People of t he
Book and t he unlet t ered, j ust as Allah had commanded him. ` Abdur-Razzaq recorded t hat
Ma` mar said, t hat Hammam said t hat Abu Hurayrah said t hat t he Prophet said,
ヴ∠ャま͡ ろ
⊥ ∇んバ͡ よ⊥ ヱ∠ ∩⇔るタ
z ゅ∠カ ヮ͡ ョ͡ ∇ヲホ∠ ヴャ͡ま ゑ
⊥ バ∠ ∇らΑ⊥ ヶ
ぁ ら͡ レz ャや ラ
∠ ゅ∠ミ»
«るzョゅ∠ハ サ ͡ ゅzレャや
(A Prophet used t o be sent t o his people, but I was sent t o all mankind.)
リ
∠ ΒあΒら͡ レz ャや ラ
∠ ヲ⊥ヤわ⊥ ∇ボΑ∠ ヱ∠ ヮ͡ ヤzャや ろ
͡ ⇒∠Αべ͡よ ラ∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ リ ∠ Α͡グャzや ラ
z ま͡ぴ
リ
∠ ョ͡ テ ͡ ∇ジボ͡ ∇ャゅ͡よ ラ∠ ヱ⊥ゲョ⊥ ∇ほΑ∠ リ ∠ Α͡グャzや ラ
∠ ヲ⊥ヤわ⊥ ∇ボΑ∠ ヱ∠ ペ
yェ∠ ゲ͡ ∇Βピ∠ よ͡
リ
∠ Α͡グャzや マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺ - ユ∃ Β͡ャぺ∠ ゆ ∃ や∠グバ∠ よ͡ ユ⊥ワ∇ゲゼ あ ら∠ プ∠ サ ͡ ゅzレャや
リあョ ユ⊥ヰャ∠ ゅ∠ョヱ∠ り͡ ゲ∠ カ
͡Ιx や∠ヱ ゅ∠Β∇ルギぁ ャや ヶ͡プ ∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇ろト ∠ ら͡ ェ
∠
びリ ∠ Α͡ゲダ
͡ ⇒zル
(21. Verily, t hose who disbelieve in t he Ayat of Allah and kill t he Prophet s wit hout right , and
kill t hose men who order j ust dealings, t hen announce t o t hem a painful t orment .) (22. They
are t hose whose works will be lost in t his world and in t he Hereaft er, and t hey will have no
helpers.)
Chastising the Jews for Their Disbelief and for Killing the Prophets
and Righteous People
This Ayah chast ises t he People of t he Book for t he t ransgression and prohibit ions t hey
commit t ed by t heir denials in t he past and more recent t imes, of Allah's Ayat and t he
Messengers. They did t his due t o t heir defiance and rej ect ion of t he Messengers, denial of t he
t rut h and refusal t o follow it . They also killed many Prophet s when t hey conveyed t o t hem
what Allah legislat ed for t hem, wit hout cause or criminal behavior commit t ed by t hese
Prophet s, for t hey only called t hem t o t he t rut h,
びサ
͡ ゅzレャや リ
∠ ョ͡ テ
͡ ∇ジボ͡ ∇ャゅ͡よ ラ
∠ ヱ⊥ゲョ⊥ ∇ほΑ∠ リ
∠ Α͡グャzや ラ
∠ ヲ⊥ヤわ⊥ ∇ボΑ∠ ヱ∠ ぴ
(And kill t hose men who order j ust dealings) t hus, demonst rat ing t he worst t ype of arrogance.
Indeed, t he Prophet said,
«サゅzレャや テ
⊥ ∇ヨビ
∠ ヱ∠ ペ
あエ∠ ∇ャや ゲ⊥ ト
∠ よ∠ ゲ⊥ ∇らム͡ ∇ャや»
(Kibr (arrogance) is refusing t he t rut h and degrading people)
This is why when t hey rej ect ed t he t rut h and act ed arrogant ly t owards t he creat ion, Allah
punished t hem wit h humiliat ion and disgrace in t his life, and humiliat ing t orment in t he
Hereaft er. Allah said,
び ユ∃ Β͡ャぺ∠ ゆ
∃ や∠グバ∠ よ͡ ∇ユワ⊥ ∇ゲゼ
あ ら∠ プ∠ ぴ
(t hen announce t o t hem a painful t orment ) meaning, painful and humiliat ing,
り͡ ゲ∠ カ
͡Ιx や∠ヱ ゅ∠Β∇ルギぁ ャや ヶ͡プ ∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇ろト∠ ら͡ ェ
∠ リ
∠ Α͡グャzや マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺぴ
びリ ∠ Α͡ゲダ
͡ ⇒zル リあョ ユ⊥ヰャ∠ ゅ∠ョヱ∠
(They are t hose whose works will be lost in t his world and in t he Hereaft er, and t hey will have
no helpers. ).
ょ
͡ ⇒∠わム͡ ∇ャや リ ∠ ョあ ゅ⇔らΒ͡ダル∠ ∇やヲ⊥ゎヱ⊥ぺ リ ∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
ヴzャヲ∠ わ∠ Α∠ zユを⊥ ∇ユヰ⊥ レ∠ ∇Βよ∠ ユ∠ ム⊥ ∇エΒ∠ ャ͡ ヮ͡ ヤzャや ょ͡ ⇒∠わミ͡ ヴ∠ャま͡ ラ ∠ ∇ヲハ∠ ∇ギΑ⊥
リ∠ャ ∇やヲ⊥ャゅホ∠ ∇ユヰ⊥ ルz ほ∠よ͡ マ
∠ ャ͡ク∠ - ラ ∠ ヲ⊥ッゲ͡ ∇バョぁ ユ⊥ワヱ∠ ∇ユヰ⊥ ∇レョあ ∀ペΑ͡ゲ∠プ
ユ͡ヰレ͡ Α͡キ ヴ͡プ ∇ユワ⊥ ゲz ビ ∠ ヱ∠ れ ∃ キ∠ ヱ⊥ギ∇バョz ゅ⇔ョゅzΑぺ∠ Ι ∠ ま͡ ケ⊥ ゅzレャや ゅ∠レジ
z ヨ∠ ゎ∠
Ι
z ュ∃ ∇ヲΒ∠ ャ͡ ∇ユヰ⊥ ⇒∠レ∇バ∠ヨ∠ィ や∠クま͡ ブ ∠ ∇Βム∠ プ∠ - ラ ∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミ ゅzョ
Ι
∠ ∇ユワ⊥ ヱ∠ ∇ろら∠ ジ ∠ ミ∠ ゅzョ ザ ∃ ∇ヘル∠ ぁモミ⊥ ∇ろΒ∠ プあ ヱ⊥ ヱ∠ ヮ͡ Β͡プ ょ ∠ ∇Αケ∠
びラ ∠ ヲ⊥ヨヤ∠∇ヌΑ⊥
(23. Have you not seen t hose who have been given a port ion of t he Script ure They are being
invit ed t o t he Book of Allah t o set t le t heir disput e, t hen a part y of t hem t urned away, and t hey
are averse.) (24. This is because t hey say: "The Fire shall not t ouch us but for a number of
days.'' And t hat which t hey used t o invent in t heir religion has deceived t hem.) (25. How (will it
be) when We gat her t hem t oget her on t he Day about which t here is no doubt (i.e. t he Day of
Resurrect ion). And each person will be paid in full what he has earned And t hey will not be
dealt wit h unj ust ly.)
Chastising the People of the Book for Not Referring to the Book of
Allah for Judgment
Allah crit icizes t he Jews and Christ ians who claim t o follow t heir Books, t he Tawrah and t he
Inj il, because when t hey are called t o refer t o t hese Books where Allah commanded t hem t o
follow Muhammad , t hey t urn away wit h aversion. This censure and crit icism from Allah was all
because of t heir defiance and rej ect ion. Allah said next ,
ゅ⇔ョゅzΑぺ∠ Ι
∠ ま͡ ケ⊥ ゅzレャや ゅ∠レジ
z ヨ∠ ゎ∠ リ∠ャ ∇やヲ⊥ャゅ∠ホ ∇ユヰ⊥ ルz ほ∠よ͡ マ
∠ ャ͡ク∠ ぴ
びれ ∃ キ∠ ヱ⊥ギ∇バョz
(This is because t hey say: "The Fire shall not t ouch us but for a number of days.'') meaning,
what made t hem dare t o challenge and defy t he t rut h is t heir false claim t hat Allah will only
punish t hem for seven days in t he Fire, a day for every one t housand years in t his life. We
ment ioned t his subj ect in t he Tafsir of Surat Al-Baqarah.
びラ
∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミ ゅzョ ユ͡ヰレ͡ Α͡キ ヴ͡プ ∇ユワ⊥ ゲz ビ
∠ ヱ∠ ぴ
(And t hat which t hey used t o invent regarding t heir religion has deceived t hem.) meaning,
what caused t hem t o remain on t heir false creed is t hat t hey deceived t hemselves, believing
t hat t he Fire will only t ouch t hem for a few days for t heir errors. However, it is t hey who have
invent ed t his not ion, and Allah did not grant t hem aut horit y t o support t his claim. Allah said,
while t hreat ening and warning t hem,
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
z ュ∃ ∇ヲΒ∠ ャ͡ ∇ユヰ⊥ ⇒∠レ∇バ∠ヨ∠ィ や∠クま͡ ブ
∠ ∇Βム∠ プ∠ ぴ
(How (will it be) when We gat her t hem t oget her on t he Day about which t here is no doubt (i. e.
t he Day of Resurrect ion).) meaning, what will t heir condit ion be like aft er t hey have ut t ered
t his lie about Allah, rej ect ed His Messengers and killed His Prophet s and t heir scholars who
enj oined right eousness and forbade evil Allah will ask t hem about all t his and punish t hem for
what t hey have done. This is why Allah said,
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
z ュ∃ ∇ヲΒ∠ ャ͡ ∇ユヰ⊥ ⇒∠レ∇バ∠ヨ∠ィ や∠クま͡ ブ
∠ ∇Βム∠ プ∠ ぴ
(How (will it be) when We gat her t hem t oget her on t he Day about which t here is no doubt .)
meaning, t here is no doubt t hat t his Day will come,
びラ
∠ ヲ⊥ヨヤ∠∇ヌΑ⊥ Ι
∠ ∇ユワ⊥ ヱ∠ ∇ろら∠ ジ
∠ ミ∠ ゅzョ ザ
∃ ∇ヘル∠ ぁモミ⊥ ∇ろΒ∠ プあ ヱ⊥ ヱ∠ ぴ
(And each person will be paid in full what he has earned And t hey will not be dealt wit h
unj ust ly.).
Encouraging Gratitude
Allah said,
び∇モホ⊥ ぴ
(Say) O Muhammad , while praising your Lord, t hanking Him, relying in all mat t ers upon Him
and t rust ing in Him.
びマ
͡ ∇ヤヨ⊥ ∇ャや マ
∠ ヤ͡⇒∠ョ ユz ヰ⊥ ヤzャやぴ
(O Allah! Possessor of t he power) meaning, all sovereignt y is Yours,
¬⊥ べ∠ゼゎ∠ リzヨョ͡ マ
∠ ∇ヤヨ⊥ ∇ャや ネ
⊥ ゴ͡ レ∠ゎヱ∠ ¬⊥ べ∠ゼゎ∠ リ∠ョ マ ∠ ∇ヤヨ⊥ ∇ャや ヴ͡ゎ∇ぽゎ⊥ ぴ
び¬⊥ べ∠ゼゎ∠ リ∠ョ メ ぁ グ͡ ゎ⊥ ヱ∠ ¬⊥ べ∠ゼゎ∠ リ∠ョ ゴぁ バ͡ ゎ⊥ ヱ∠
(You give power t o whom You will, and You t ake power from whom You will, and You endue
wit h honor whom You will, and You humiliat e whom You will.) meaning, You are t he Giver, You
are t he Taker, it is Your will t hat occurs and what ever You do not will, does not occur. This
Ayah encourages t hanking Allah for t he favors He grant ed His Messenger and his Ummah. Allah
t ransferred t he prophet hood from t he Children of Israel t o t he Arab, Qurashi, Makkan,
unlet t ered Prophet , t he Final and Last of all Prophet s and t he Messenger of Allah t o all
mankind and Jinn. Allah endowed t he Prophet wit h t he best of qualit ies from t he prophet s
before him. Allah also grant ed him ext ra qualit ies t hat no ot her Prophet or Messenger before
him was endowed wit h, such as grant ing him (more) knowledge of Allah and His Law,
knowledge of more of t he mat t ers of t he past and t he fut ure, such as what will occur in t he
Hereaft er. Allah allowed Muhammad's Ummah t o reach t he east ern and west ern part s of t he
world and gave dominance t o his religion and Law over all ot her religions and laws. May Allah's
peace and blessings be on t he Prophet unt il t he Day of Judgment , and as long as t he day and
night succeed each ot her. This is why Allah said,
びマ
͡ ∇ヤヨ⊥ ∇ャや マ
∠ ヤ͡⇒∠ョ ユz ヰ⊥ ヤzャや モ
͡ ホ⊥ ぴ
(Say: "O Allah! Possessor of t he power,'') meaning, You decide what You will concerning Your
creat ion and You do what you will. Allah refut es t hose who t hought t hat t hey could decide for
Allah,
リ
∠ ョあ モ
∃ィ
⊥ ケ∠ ヴ∠ヤハ
∠ ラ
⊥ や∠¬∇ゲボ⊥ ∇ャや や∠グ⇒∠ワ メ
∠ ゴあ ル⊥ Ι
∠ ∇ヲャ∠ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
び ユ∃ Β͡ヌハ∠ リ ͡ ∇Βわ∠ Α∠ ∇ゲボ∠ ∇ャや
(And t hey say: "Why is not t his Qur'an sent down t o some great man of t he t wo t owns (Makkah
and Ta'if)'') 43:31 .
びマ
∠ よあ ケ∠ る∠ ヨ∠ ∇ェケ∠ ラ
∠ ヲ⊥ヨジ
͡ ∇ボΑ∠ ∇ユワ⊥ ぺ∠ぴ
(Is it t hey who would port ion out t he Mercy of your Lord) 43:32 , meaning, "We decide for Our
creat ion what We will, wit hout resist ance or hindrance by anyone. We have t he perfect wisdom
and t he unequivocal proof in all of t his, and We give t he prophet hood t o whom We will.''
Similarly, Allah said,
びヮ⊥ わ∠ ャ∠ゅ∠シケ͡ モ
⊥ バ∠ ∇イΑ∠ ゑ
⊥ ∇Βェ
∠ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ zヤャやぴ
(Allah knows best wit h whom t o place His Message) and,
びヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ∇ユヰ⊥ ツ
∠ ∇バよ∠ ゅ∠レ∇ヤツ
z プ∠ ブ
∠ ∇Βミ∠ ∇ゲヌ
⊥ ルやぴ
(See how We prefer one above anot her (in t his world)) 17: 21
Allah said,
びモ
͡ ∇Βャzや ヴ͡プ ケ∠ ゅ∠ヰレz ャや ア
⊥ ャ͡ヲ⊥ゎヱ∠ ケ͡ ゅ∠ヰレz ∇ャや ヴ͡プ モ
∠ ∇Βャzや ア
⊥ ャ͡ヲ⊥ゎぴ
(You make t he night ent er int o t he day, and You make t he day ent er int o t he night ) meaning,
You t ake from t he lengt h of one of t hem and add it t o t he short ness of t he ot her, so t hat t hey
become equal, and t ake from t he lengt h of one of t hem and add it t o t he ot her so t hat t hey
are not equal. This occurs t hroughout t he seasons of t he year: spring, summer, fall and wint er.
Allah's st at ement ,
リ
∠ ョ͡ ろ
∠ Βあ ヨ∠ ャ∠や ァ
⊥ ゲ͡ ∇ガゎ⊥ ヱ∠ ろ
͡ Βあヨ∠ ∇ャや リ
∠ ョ͡ ヴ
zエ
∠ ∇ャや ァ
⊥ ゲ͡ ∇ガゎ⊥ ヱ∠ ぴ
びヴ
あエ ∠ ∇ャや
(You bring t he living out of t he dead, and You bring t he dead out of t he living.) means, You
bring out t he seed from t he plant and t he plant from t he seed; t he dat e from it s seed and t he
dat e's seed from t he dat e; t he fait hful from t he disbeliever and t he disbeliever from t he
fait hful; t he chicken from t he egg and t he egg from t he chicken, et c.
びゆ
∃ ゅ∠ジェ
͡ ゲ͡ ∇Βピ∠ よ͡ ¬⊥ べ∠ゼゎ∠ リ∠ョ ベ
⊥ コ⊥ ∇ゲゎ∠ ヱ∠ ぴ
(And You give wealt h and sust enance t o whom You will, wit hout limit .) meaning, You give
whomever You will innumerable amount s of wealt h while depriving ot hers from it , out of
wisdom, and j ust ice.
び¬∃ ∇ヴセ
∠ ヶ͡プ ヮ͡ ヤzャや リ
∠ ョ͡ ザ
∠ ∇Βヤ∠プ∠ マ
∠ ャ͡ク∠ ∇モバ∠ ∇ヘΑ∠ リ∠ョヱ∠ ぴ
(And whoever does t hat , will never be helped by Allah in any way) meaning, whoever commit s
t his act t hat Allah has prohibit ed, t hen Allah will discard him. Similarly, Allah said,
∇ユミ⊥ zヱギ⊥ ハ
∠ ヱ∠ ンあヱギ⊥ ハ
∠ ∇やヱ⊥グ͡ガわz ∠ゎ Ι ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びり͡ キz ヲ∠ ヨ∠ ∇ャゅ͡よ ∇ユヰ͡ ∇Βャ∠ま͡ ラ
∠ ヲ⊥ボ∇ヤゎ⊥ ¬∠ べ∠Βャ͡∇ヱぺ∠
(O you who believe! Take not My enemies and your enemies as friends, showing affect ion
t owards t hem), unt il,
びモ
͡ Β͡らジ
z ャや ¬∠ へヲ∠ シ
∠ モ
zッ
∠ ∇ギボ∠ プ∠ ∇ユム⊥ レ͡ョ ヮ⊥ ∇ヤバ∠ ∇ヘΑ∠ リ∠ョヱ∠ ぴ
(And whosoever of you does t hat , t hen indeed he has gone ast ray from t he st raight pat h.)
60:1 . Allah said,
Allah said, aft er ment ioning t he fact t hat t he fait hful believers gave t heir support t o t he
fait hful believers among t he Muhaj irin, Ansar and Bedouins,
ロ⊥ ヲ⊥ヤバ∠ ∇ヘゎ∠ Ι
z ま͡ ヂ
∃ ∇バよ∠ ¬⊥ べ∠Βャ͡∇ヱぺ∠ ∇ユヰ⊥ ツ
⊥ ∇バよ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Αグzャや∠ヱぴ
び ∀ゲΒ͡らミ∠ ∀キゅ∠ジ∠プ∠ヱ チ ͡ ∇ケΙ x や ヴ͡プ る∀ レ∠ ∇わプ͡ ∇リム⊥ ゎ∠
(And t hose who disbelieve are allies of one anot her, (and) if you do not behave t he same, t here
will be Fit nah and oppression on t he eart h, and a great mischief and corrupt ion.) 8:73 .
びヮ⊥ ジ
∠ ∇ヘル∠ ヮ⊥ zヤャや ユ⊥ ミ⊥ ケ⊥ あグエ
∠ Α⊥ ヱ∠ ぴ
(And Allah warns you against Himself.) meaning, He warns you against His anger and t he severe
t orment He prepared for t hose who give t heir support t o His enemies, and t hose who have
enmit y wit h His friends,
ヮ⊥ ∇ヨヤ∠∇バΑ∠ ロ⊥ ヱ⊥ギ∇らゎ⊥ ∇ヱぺ∠ ∇ユミ⊥ ケ͡ ヱ⊥ギタ⊥ ヴ͡プ ゅ∠ョ ∇やヲ⊥ヘ∇ガゎ⊥ ラ͡ま ∇モホ⊥ ぴ
チ͡ ∇ケΙ x や ヴ͡プ ゅ∠ョヱ∠ れ ͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠ ヮ⊥ zヤャや
ゅzョ ザ∃ ∇ヘル∠ ぁモミ⊥ ギ⊥ イ ͡ ゎ∠ ュ∠ ∇ヲΑ∠ - ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ∠ ヮ⊥ ヤzャや∠ヱ
¬∃ ヲ⊥シ リ͡ョ ∇ろヤ∠ヨ͡ ハ ∠ ゅ∠ョヱ∠ や⇔ゲツ ∠ ∇エョぁ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇ろヤ∠ヨ͡ ハ ∠
ヮ⊥ zヤャや ユ⊥ ミ⊥ ケ⊥ あグエ
∠ Α⊥ ヱ∠ や⇔ギΒ͡バよ∠ や∠ギョ∠ ぺ∠ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠ ゅ∠ヰレ∠ ∇Βよ∠ ラ
z ぺ∠ ∇ヲャ∠ キぁ ヲ∠ ゎ∠
び キ͡ ゅ∠らバ͡ ∇ャゅ͡よ フ ⊥ ヱ⊥¬ケ∠ ヮ⊥ ヤzャや∠ヱ ヮ⊥ ジ∠ ∇ヘル∠
(29. Say: "Whet her you hide what is in your breast s or reveal it , Allah knows it , and He knows
what is in t he heavens and what is in t he eart h. And Allah is able t o do all t hings.'') (30. On t he
Day when every person will be confront ed wit h t he good he has done, and all t he evil he has
done, he will wish t hat t here were a great dist ance bet ween him and his evil. And Allah warns
you against Himself and Allah is f ull of kindness wit h t he servant s.)
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヶセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is able t o do all t hings.) and His abilit y encompasses everyt hing. This Ayah alert s
Allah's servant s t hat t hey should fear Him enough t o not commit what He prohibit s and dislikes,
for He has perfect knowledge in all t hey do and is able t o punish t hem prompt ly. And He gives
respit e t o some of t hem, t hen He punishes t hem, and He is Swift and Might y in t aking account .
This is why Allah said aft erwards,
びや⇔ゲツ
∠ ∇エョぁ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇ろヤ∠ヨ͡ ハ
∠ ゅzョ ザ
∃ ∇ヘル∠ ぁモミ⊥ ギ⊥ イ
͡ ゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when every person will be confront ed wit h all t he good he has done,) meaning, on
t he Day of Resurrect ion, Allah brings t he good and evil deeds before t he servant , j ust as He
said,
び ゲ∠ カ
z ぺ∠ヱ∠ ュ∠ ギz ホ∠ ゅ∠ヨよ͡ グ͡ ゃ͡ ョ∠ ∇ヲΑ∠ リ
⊥ ⇒∠ジル͡Ηや ほ⊥zらレ∠ Α⊥ ぴ
(On t hat Day man will be informed of what he sent forward, and what he left behind.) 75:13 .
When t he servant sees his good deeds, he becomes happy and delight ed. When he sees t he evil
deeds he commit t ed, he becomes sad and angry. Then he will wish t hat he could disown his
evil work and t hat a long dist ance separat ed it from him. He will also say t o t he devil who used
t o accompany him in t his life, and who used t o encourage him t o do evil;
びリ
⊥ Α͡ゲボ∠ ∇ャや ザ
∠ ∇ゃら͡ プ∠ リ
͡ ∇Βホ∠ ゲ͡ ∇ゼヨ∠ ∇ャや ギ∠ ∇バよ⊥ マ
∠ レ∠ ∇Βよ∠ ヱ∠ ヶ͡レ∇Βよ∠ ろ
∠ ∇Βヤ∠Αぴ
("Would t hat bet ween me and you were t he dist ance of t he t wo east s a horrible companion
(indeed)!) 43:38 .
びヮ⊥ ジ
∠ ∇ヘル∠ ヮ⊥ zヤャや ユ⊥ ミ⊥ ケ⊥ あグエ
∠ Α⊥ ヱ∠ ぴ
(And Allah warns you against Himself) meaning, He warns you against His punishment . Allah
t hen said, while bringing hope t o His servant s, so t hat t hey do not despair from His mercy or
feel hopeless of His kindness,
Al-Hasan Al-Basri said, "Allah is so kind wit h t hem t hat He warns t hem against Himself.'' Ot hers
comment ed, "He is merciful wit h His creat ion and likes for t hem t o remain on His st raight pat h
and chosen religion, and t o follow His honorable Messenger.''
び∇や∇ヲャzヲ∠ ゎ∠ ラ͡みプ メ
∠ ヲ⊥シゲz ャや∠ヱ ヮ∠ ヤzャや ∇やヲ⊥バΒ͡デぺ∠ ∇モホ⊥ ぴ
(Say: "Obey Allah and t he Messenger.'' But if t hey t urn away) by defying t he Prophet ,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ぁょエ
͡ Α⊥ Ι
∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ぴ
(t hen Allah does not like t he disbelievers.) t hus, t est ifying t hat defiance of t he Messenger's way
const it ut es Kufr. Indeed, Allah does not like whoever does t his, even if he claims t hat he loves
Allah and seeks a means of approach t o Him, unless, and unt il, he follows t he unlet t ered
Prophet , t he Final Messenger from Allah t o t he t wo creat ions: mankind and t he Jinn. This is t he
Prophet who, if t he previous Prophet s and might y Messengers were t o have been alive during
his t ime, t hey would have no choice but t o follow, obey him, and t o abide by his Law. We will
ment ion t his fact when we explain t he Ayah,
びリ
∠ ∇ΒΒあら͡ レz ャや ペ
∠ ⇒∠んΒ͡ョ ヮ⊥ ヤzャや グ∠ カ
∠ ぺ∠ ∇クま͡ヱ∠ ぴ
(And (remember) when Allah t ook t he Covenant of t he Prophet s) 3:81 , Allah willing.
メ
∠ や∠¬ヱ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ メ
∠ や∠¬ヱ∠ ゅ⇔ェヲ⊥ルヱ∠ ュ∠ キ∠ へ ヴ∠ヘト ∠ ∇タや ヮ∠ ヤzャや ラz ま͡ぴ
ヂ
∃ ∇バよ∠ リ͡ョ ゅ∠ヰツ ⊥ ∇バよ∠ ⇔るΑz ケあ ク⊥ - リ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ヴ∠ヤハ
∠ ラ ∠ ゲ∠ ∇ヨハ͡
び ∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ
∠ ヮ⊥ ヤzャや∠ヱ
(33. Allah chose Adam, Nuh (Noah), t he family of Ibrahim and t he family of ` Imran above t he
nat ions.) (34. Offspring, one of t he ot her, and Allah is All-Hearer, All-Knower.)
ゅ∠ョ マ ∠ ャ∠ れ
⊥ ∇ケグ∠ ル∠ ヶあルま͡ ゆ あ ケ∠ ラ ∠ ゲ∠ ∇ヨハ ͡ れ ⊥ ぺ∠ゲ∠ ∇ョや ろ͡ ャ∠ゅ∠ホ ∇クま͡ぴ
ノ⊥ Β͡ヨジ z ャや ろ∠ ル∠ぺ マ∠ ルz ま͡ ヶあレョ͡ ∇モらz ボ∠ わ∠ プ∠ や⇔ケゲz エ
∠ ョ⊥ ヶ͡レ∇トよ∠ ヶ͡プ
べ∠ヰわ⊥ ∇バッ∠ ヱ∠ ヴあルま͡ ゆ あ ケ∠ ∇ろャ∠ゅ∠ホ ゅ∠ヰ∇わバ∠ ッ ∠ ヱ∠ ゅzヨヤ∠プ∠ - ユ⊥ Β͡ヤバ∠ ∇ャや
ゲ⊥ ミ∠ zグャや ザ ∠ ∇Βャ∠ヱ∠ ∇ろバ∠ ッ ∠ ヱ∠ ゅ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤzャや∠ヱ ヴ∠んル⊥ぺ
マ
∠ よ͡ ゅ∠ワグ⊥ Β͡ハぺ⊥ ヴあル͡ま͡ヱ ユ∠ Α∠ ∇ゲョ∠ ゅ∠ヰわ⊥ ∇Βヨz シ ∠ ヴあル͡ま∠ヱ ヴ∠んルyΙゅ∠ミ
び ユ͡ Β͡ィゲz ャや リ͡ ⇒∠ト∇Βゼ z ャや リ ∠ ョ͡ ゅ∠ヰわ∠ Αz ケあ ク⊥ ヱ∠
(35. (Remember) when t he wife of ` Imran said: "O my Lord! I have vowed t o You what is in my
womb t o be dedicat ed for Your services, so accept t his from me. Verily, You are t he All-
Hearer, t he All-Knowing.'') (36. Then when she gave birt h t o her, she said: "O my Lord! I have
given birt h t o a female child, and Allah knew bet t er what she bore, "And t he male is not
like t he female, and I have named her Maryam, and I seek refuge wit h You for her and for her
offspring from Shayt an, t he out cast .'')
∇モらz ボ∠ わ∠ プ∠ や⇔ケゲz エ
∠ ョ⊥ ヶ͡レ∇トよ∠ ヶ͡プ ゅ∠ョ マ ∠ ャ∠ れ
⊥ ∇ケグ∠ ル∠ ヶあルま͡ ゆ あ ケ∠ ぴ
びユ⊥ Β͡ヤバ∠ ∇ャや ノ⊥ Β͡ヨジ
z ャや ろ
∠ ルぺ∠ マ∠ ルz ま͡ ヶあレョ͡
(O my Lord! I have vowed t o You what is in my womb t o be dedicat ed for Your services, so
accept t his from me. Verily, You are t he All-Hearer, t he All-Knowing.) meaning, You hear my
supplicat ion and You know my int ent ion. She did not know t hen what she would give birt h t o, a
male or a female.
びヴ∠んルyΙゅ∠ミ ゲ⊥ ミ∠ zグャや ザ
∠ ∇Βャ∠ヱ∠ ぴ
(And t he male is not like t he female,) in st rengt h and t he commit ment t o worship Allah and
serve t he Masj id in Jerusalem.
They also recorded t hat Anas bin Malik brought his newborn brot her t o t he Messenger of Allah
who chewed a piece of dat e and put it in t he child's mout h and called him ` Abdullah. Ot her
new born infant s were also given names on t he day t hey were born.
Qat adah narrat ed t hat Al-Hasan Al-Basri said, t hat Samurah bin Jundub said t hat t he Messenger
of Allah said,
This Hadit h was collect ed by Ahmad and t he collect ors of t he Sunan, and was graded Sahih by
At -Tirmidhi. We should ment ion t hat anot her narrat ion for t his Hadit h cont ained t he wording,
"and blood is offered on his behalf,'' which is more famous and est ablished t han t he former
narrat ion, and Allah knows best .
びユ͡ Β͡ィゲz ャや リ
͡ ⇒∠ト∇Βゼ
z ャや リ
∠ ョ͡ ゅ∠ヰわ∠ Αz ケあ ク⊥ ヱ∠ マ
∠ よ͡ ゅ∠ワグ⊥ Β͡ハぺ⊥ ヴあル͡ま͡ヱぴ
("...And I seek refuge wit h You for her and for her offspring from Shayt an, t he out cast .'')
means, t hat she sought refuge wit h Allah from t he evil of Shayt an, for her and her offspring,
i.e., ` Isa, peace be upon him. Allah accept ed her supplicat ion, for ` Abdur-Razzaq recorded
t hat Abu Hurayrah said t hat t he Messenger of Allah said,
∩⊥ギャ∠ヲ⊥Α リ
∠ Β͡ェ ラ ⊥ ゅ∠ト∇Βゼz ャや ヮ⊥ zジョ∠ ゅzャま͡ ギ⊥ ャ∠ヲ⊥Α キ∃ ヲ⊥ャ∇ヲョ∠ ∇リョ͡ ゅ∠ョ»
«ゅ∠ヰ∠レ∇よや∠ヱ ユ∠ Α∠ ∇ゲョ∠ ゅzャま͡ ∩⊥ロゅzΑま͡ ヮ͡ ジ
あ ョ∠ ∇リョ͡ ゅ⇔カ͡ケゅ∠タ モ ぁ ヰ͡ わ∠ ∇ジΒ∠ プ∠
(Every newly born baby is t ouched by Shayt an when it is born, and t he baby st art s crying
because of t his t ouch, except Maryam and her son.)
びユ͡ Β͡ィゲz ャや リ
͡ ⇒∠ト∇Βゼ
z ャや リ
∠ ョ͡ ゅ∠ヰわ∠ Αz ケあ ク⊥ ヱ∠ マ
∠ よ͡ ゅ∠ワグ⊥ Β͡ハぺ⊥ ヴあル͡ま͡ヱぴ
(And I seek refuge wit h You for her and for her offspring from Shayt an, t he out cast ).'' The Two
Sahihs recorded t his Hadit h.
びゅ⇔レジ
∠ェ∠ ゅ⇔ゎゅ∠らル∠ ゅ∠ヰ∠わ∠らル∠ぺ∠ヱぴ
(made her grow in a good manner) meaning, made her conduct becoming, her mannerism
delight ful and He made her well liked among people. He also made her accompany t he
right eous people, so t hat she learned right eousness, knowledge and religion.
We should st at e t hat in general t erms, what Ibn Ishaq said is plausible, and in t his case,
Maryam was under t he care of her mat ernal aunt . The Two Sahihs recorded t hat t he Messenger
of Allah decided t hat ` Amarah, t he daught er of Hamzah, be raised by her mat ernal aunt , t he
wife of Ja` far bin Abi Talib, saying,
Allah t hen emphasizes Maryam's honor and virt ue at t he place of worship she at t ended,
ゅ∠ワ∠ギレ͡ハ ギ∠ ィ
∠ ヱ∠ ゆ
∠ や∠ゲ∇エヨ͡ ∇ャや ゅzΑゲ͡ ミ∠ コ∠ ゅ∠ヰ∇Βヤ∠ハ
∠ モ
∠カ
∠ キ∠ ゅ∠ヨヤzミ⊥ ぴ
びゅ⇔ホ∇コケ͡
(Every t ime he ent ered t he Mihrab t o (visit ) her, he found her supplied wit h sust enance.)
Muj ahid, ` Ikrimah, Sa` id bin Jubayr, Abu Ash-Sha` t ha, Ibrahim An-Nakha` i, Ad-Dahhak,
Qat adah, Ar-Rabi` bin Anas, ` At iyah Al-` Awfi and As-Suddi said, "He would find wit h her t he
fruit s of t he summer during wint er, and t he fruit s of t he wint er during summer.'' When
Zakariyya would see t his; d
びや∠グ⇒∠ワ マ
͡ ャ∠ ヴzルぺ∠ ユ⊥ Α∠ ∇ゲヨ∠ Α メ
∠ ゅ∠ホぴ
(He said: "O Maryam! From where have you got t en t his'') meaning, where did you get t hese
fruit s from
¬⊥ べ∠ゼΑ∠ リ∠ョ ベ
⊥ コ⊥ ∇ゲΑ∠ ヮ∠ ヤzャや ラ
z ま ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョ͡ ヲ∠ ワ⊥ ∇ろャ∠ゅ∠ホぴ
びゆ∃ ゅ∠ジェ ͡ ゲ͡ ∇Βピ∠ よ͡
(She said, "This is from Allah.'' Verily, Allah provides sust enance t o whom He wills, wit hout
limit .)
リ͡ョ ヴ͡ャ ∇ょワ∠ ゆ あ ケ∠ メ ∠ ゅ∠ホ ヮ⊥ zよケ∠ ゅzΑゲ͡ ミ∠ コ∠ ゅ∠ハキ∠ マ ∠ ャ͡ゅ∠レワ⊥ ぴ
ヮ⊥ ∇ゎキ∠ ゅ∠レプ∠ - ¬͡ べ∠ハギぁ ャや ノ⊥ Β͡ヨシ ∠ マ ∠ ルz ま͡ る⇔ ら∠ Βあ デ
∠ ⇔るΑz ケあ ク⊥ マ ∠ ∇ルギ⊥ ャz
ヮ∠ ヤzャや ラ z ぺ∠ ゆ͡ や∠ゲ∇エヨ͡ ∇ャや ヴ͡プ ヴあヤダ ∠ Α⊥ ∀ユ͡もゅ∠ホ ヲ∠ ワ⊥ ヱ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや
や⇔ギΒあ シ
∠ ヱ∠ ヮ͡ ヤzャや リ ∠ ョあ る∃ ヨ∠ ヤ͡ム∠ よ͡ ゅ⇔ホあギダ
∠ ョ⊥ ヴ⇒∠Β∇エΒ∠ よ͡ ポ ∠ ゲ⊥ ゼあ ら∠ Α⊥
ヴzルぺ∠ ゆ あ ケ∠ メ ∠ ゅ∠ホ - リ ∠ Β͡エヤ͡⇒zダャや リ ∠ ョあ ゅ6Βら͡ ル∠ ヱ∠ や⇔ケヲ⊥ダェ ∠ ヱ∠
∀ゲ͡ホゅ∠ハ ヴ͡ゎぺ∠ゲ∠ ∇ョや∠ヱ ゲ⊥ ら∠ ム͡ ∇ャや ヶ͡レピ∠ ヤ∠よ∠ ∇ギホ∠ ヱ∠ ∀ユ⇒∠ヤビ ⊥ ヶ͡ャ ラ ⊥ ヲ⊥ムΑ∠
モ∠バ∇ィや ゆ あ ケ∠ メ ∠ ゅ∠ホ - ¬⊥ べ∠ゼΑ∠ ゅ∠ョ モ ⊥ バ∠ ∇ヘΑ∠ ヮ⊥ zヤャや マ ∠ ャ͡グ∠ ミ∠ メ∠ ゅ∠ホ
Ι z ま͡ ュ∃ ゅzΑぺ∠ る∠ ん∠ ⇒∠ヤを∠ サ∠ ゅzレャや ユ∠ ヤあム∠ ゎ⊥ Ιz ぺ∠ マ ∠ わ⊥ Α∠ や∠¬ メ∠ ゅ∠ホ る⇔ Α∠ や∠¬ ヴあャ
ゲ͡ ⇒∠ム∇よΗ ͡ や∠ヱ ヴ あゼ ͡ バ∠ ∇ャゅ͡よ ∇ウらあ シ
∠ ヱ∠ や⇔ゲΒ͡んミ∠ マ ∠ よz ケz ゲ⊥ミ∇クや∠ヱ や⇔ゴ∇ョケ∠
び
(38. At t hat t ime Zakariyya invoked his Lord, saying: "O my Lord! Grant me from You, a good
offspring. You are indeed t he All-Hearer of invocat ion.'') (39. Then t he angels called him, while
he was st anding in prayer in t he Mihrab, (saying): "Allah gives you glad t idings of Yahya,
believing in t he Word from Allah, and Sayyidan, and Hasuran, a Prophet , from among t he
right eous.'') (40. He said: "O my Lord! How can I have a son when I am very old, and my wife is
barren'' (Allah) said: "Thus Allah does what He wills.'') (41. He said: "O my Lord! Make a sign for
me.'' (Allah) said: "Your sign is t hat you shall not speak t o t he people for t hree days except by
signals. And remember your Lord much, and glorify (Him) in t he aft ernoon and in t he
morning.'')
びマ
∠ ∇ルギ⊥ ャz リ͡ョ ヴ͡ャ ∇ょワ∠ ゆ
あ ケ∠ ぴ
(O my Lord! Grant me from Ladunka,) from You,
びる⇔ ら∠ Βあ デ
∠ ⇔るΑz ケあ ク⊥ ぴ
(A good offspring) meaning, a right eous offspring,
びゆ
͡ や∠ゲ∇エヨ͡ ∇ャや ヴ͡プ ヴあヤダ
∠ Α⊥ ∀ユ͡もゅ∠ホ ヲ∠ ワ⊥ ヱ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ヮ⊥ ∇ゎキ∠ ゅ∠レプ∠ ぴ
(Then t he angels called him, while he was st anding in prayer in t he Mihrab,) meaning, t he
angels spoke t o him direct ly while he was secluded, st anding in prayer at his place of worship.
Allah t old us about t he good news t hat t he angels delivered t o Zakariyya,
びヴ⇒∠Β∇エΒ∠ よ͡ ポ
∠ ゲ⊥ ゼ
あ ら∠ Α⊥ ヮ∠ ヤzャや ラ
z ぺ∠ぴ
(Allah gives you glad t idings of Yahya, ) of a child from your offspring, his name is Yahya.
Qat adah and ot her scholars said t hat he was called Yahya (lit erally, ` he lives') because Allah
filled his life wit h fait h.
びヮ͡ ヤzャや リ
∠ ョあ る∃ ヨ∠ ヤ͡ム∠ よ͡ ゅ⇔ホあギダ
∠ ョ⊥ ぴ
(believing in t he Word from Allah) Al-` Awfi report ed t hat Ibn ` Abbas said, and also Al-Hasan,
Qat adah, ` Ikrimah, Muj ahid, Abu Ash-Sha` t ha, As-Suddi, Ar-Rabi` bin Anas, Ad-Dahhak, and
several ot hers said t hat t he Ayah,
びヮ͡ ヤzャや リ
∠ ョあ る∃ ヨ∠ ヤ͡ム∠ よ͡ ゅ⇔ホあギダ
∠ ョ⊥ ぴ
(believing in t he Word from Allah) means, "Believing in ` Isa, son of Maryam.''
Abu Al-` Aliyah, Ar-Rabi` bin Anas, Qat adah and Sa` id bin Jubayr said t hat Allah's st at ement ,
びや⇔ギΒあ シ
∠ ヱ∠ ぴ
(And Sayyidan) means, a wise man. Ibn ` Abbas, At h-Thawri and Ad-Dahhak said t hat Sayyidan
means, "The noble, wise and pious man.'' Sa` id bin Al-Musayyib said t hat Sayyid is t he scholar
and Faqih. ` At iyah said t hat Sayyid is t he man noble in behavior and piet y. ` Ikrimah said t hat it
refers t o a person who is not overcome by anger, while Ibn Zayd said t hat it refers t o t he noble
man. Muj ahid said t hat Sayyidan means, honored by Allah.
Allah's st at ement ,
びや⇔ケヲ⊥ダェ
∠ ヱ∠ ぴ
(And Hasuran) does not mean he refrains from sexual relat ions wit h women, but t hat he is
immune from illegal sexual relat ions. This does not mean t hat he does not marry women and
have legal sexual relat ions wit h t hem, for Zakariyya said in his supplicat ion for t he benefit of
Yahya,
びる⇔ ら∠ Βあ デ
∠ ⇔るΑz ケあ ク⊥ マ
∠ ∇ルギ⊥ ャz リ͡ョ ヴ͡ャ ∇ょワ∠ ぴ
(Grant me from You, a good offspring), meaning, grant me a son who will have offspring, and
Allah knows best .
Allah's st at ement ,
びリ
∠ Β͡エヤ͡⇒zダャや リ
∠ ョあ ゅ6Βら͡ ル∠ ヱ∠ ぴ
(A Prophet , from among t he right eous) delivers more good news of sending Yahya as Prophet
aft er t he good news t hat he will be born. This good news was even bet t er t han t he news of
Yahya's birt h. In a similar st at ement , Allah said t o t he mot her of Musa,
びリ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや リ
∠ ョ͡ ロ⊥ ヲ⊥ヤバ͡ ⇒∠ィヱ∠ マ
͡ ∇Βャ∠ま͡ ロ⊥ ヱぁキへ∠ケ ゅルz ま͡ぴ
(Verily, We shall bring him back t o you, and shall make him one of t he Messengers.) 28:7
When Zakariyya heard t he good news, he st art ed cont emplat ing about having children at his
age. He said,
びや⇔ゴ∇ョケ∠ Ι
z ま͡ ュ∃ ゅzΑぺ∠ る∠ ん∠ ⇒∠ヤを∠ サ
∠ ゅzレャや ユ∠ ヤあム∠ ゎ⊥ Ι
z ぺ∠ マ
∠ わ⊥ Α∠ や∠¬ メ
∠ ゅ∠ホぴ
((Allah) said: "Your sign is t hat you shall not speak t o t he people for t hree days except by
signals.'') meaning, you will not be able t o speak except wit h signals, alt hough you are not
mut e. In anot her Ayah, Allah said,
びゅ⇔Α∂ ヲ͡ シ
∠ メ
∃ ゅ∠Βャ∠ ゑ
∠ ⇒∠ヤを∠ ぴ
(For t hree night s, t hough having no bodily defect .) 19:10
Allah t hen commanded Zakariyya t o supplicat e, t hank and praise Him oft en in t hat condit ion,
びゲ͡ ⇒∠ム∇よΗ
͡ や∠ヱ ヴ
あゼ
͡ バ∠ ∇ャゅ͡よ ∇ウらあ シ
∠ ヱ∠ や⇔ゲΒ͡んミ∠ マ
∠ よz ケz ゲ⊥ミ∇クや∠ヱぴ
(And remember your Lord much and glorify (Him) in t he aft ernoon and in t he morning. )
We will elaborat e more on t his subj ect in t he beginning of Surah Maryam (chapt er 19), Allah
willing.
The Two Sahihs recorded t his Hadit h. Ibn Jarir recorded t hat Abu Musa Al-Ash` ari said t hat t he
Messenger of Allah said,
¬͡ ゅ∠ジレあ ャや リ
∠ ョ͡ ∇モヨ⊥ ∇ムΑ∠ ∇ユャ∠ヱ∠ ∩∀ゲΒ͡んミ∠ メ ͡ ゅ∠ィゲあ ャや リ
∠ ョ͡ モ ∠ ヨ⊥ ミ∠ »
«ラ∇ヲハ ∠ ∇ゲプ͡ り⊥ ぺ∠ゲ∠ ∇ョや る⊥ Β∠ シ
͡ へ ヱ∠ ラ
∠ や∠ゲ∇ヨハ
͡ ろ⊥ ∇レよ͡ ユ⊥ Α∠ ∇ゲョ∠ ゅzャま͡
(Many men achieved perfect ion, but among women, only Maryam t he daught er of ` Imran and
Asiah, t he wife of Fir` awn, achieved perfect ion.)
The Six -- wit h t he except ion of Abu Dawud - recorded it . Al-Bukhari's wording for it reads,
¬͡ ゅ∠ジレあ ャや リ
∠ ョ͡ ∇モヨ⊥ ∇ムΑ∠ ∇ユャ∠ヱ∠ ∩∀ゲΒ͡んミ∠ メ ͡ ゅ∠ィゲあ ャや リ ∠ ョ͡ モ ∠ ヨ⊥ ミ∠ »
∩∠ラや∠ゲ∇ヨハ ͡ ろ ⊥ ∇レよ͡ ユ⊥ Α∠ ∇ゲョ∠ ヱ∠ ∩∠ラ∇ヲハ
∠ ∇ゲプ͡ り⊥ ぺ∠ゲ∠ ∇ョや る⊥ Β∠ シ
͡ へ ゅzャま͡
ギ͡ Α͡ゲんz ャや モ
͡ ∇ツヘ∠ ミ∠ ¬͡ ゅ∠ジレあ ャや ヴ∠ヤハ ∠ る∠ ゼ∠ も͡ ゅ∠ハ モ ∠ ∇ツプ∠ ラ z ま͡ヱ∠
«ュゅ∠バト z ャや ゲ͡ も͡ ゅ∠シ ヴヤ∠ハ
(Many men reached t he level of perfect ion, but no woman reached such a level except Asiah,
t he wife of Fir` awn, and Maryam, t he daught er of ` Imran. The superiorit y of ` A'ishah (his wife)
t o ot her women, is like t he superiorit y of Tharid (meat and bread dish) t o ot her meals.)
We ment ioned t he various chains of narrat ion and wordings for t his Hadit h in t he st ory of ` Isa,
son of Maryam, in our book, Al-Bidayah wan-Nihayah, all t he t hanks are due t o Allah.
ノ∠ ョ∠ ヴ͡バ∠ミ∇ケや∠ヱ ン͡ギイ
⊥ ∇シや∠ヱ マ
͡ よあ ゲ∠ ャ͡ ヴ͡わレ⊥ ∇ホや ユ⊥ Α∠ ∇ゲヨ∠ Αぴ
びリ∠ Β͡バミ͡ ゲ∠ ャや
("O Maryam! Submit yourself wit h obedience (Aqnut i) and prost rat e yourself, and bow down
along wit h Ar-Raki` in.'')
As for Qunut (Aqnut i in t he Ayah), it means t o submit wit h humbleness. In anot her Ayah, Allah
said,
びラ
∠ ヲ⊥わレ͡ ⇒∠ホ ヮ⊥ zャ モ
x ミ⊥ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヶ͡プ ゅ∠ョ ヮ⊥ zャ モ∠よぴ
(Nay, t o Him belongs all t hat is in t he heavens and on eart h, and all surrender wit h obedience
(Qanit un) t o Him.) 2:116
Allah next said t o His Messenger aft er He ment ioned Maryam's st ory,
びマ
∠ ∇Βャ∠ま͡ ヮ͡ Β͡ェヲ⊥ル ょ
͡ ∇Βピ∠ ∇ャや ¬͡ べ∠らル∠ぺ ∇リョ͡ マ
∠ ャ͡ク∠ ぴ
(This is a part of t he news of t he Ghayb which We reveal.) "and narrat e t o you (O Muhammad ),
''
モ
⊥ ヘ⊥ ∇ムΑ∠ ∇ユヰ⊥ Αぁ ぺ∠ ∇ユヰ⊥ ヨ∠ ⇒∠ヤ∇ホぺ∠ ラヲ⊥ボ∇ヤΑ⊥ ∇クま͡ ∇ユヰ͡ ∇Αギ∠ ャ∠ ろ ∠ レ⊥ミ ゅ∠ョヱ∠ ぴ
びラ ∠ ヲ⊥ヨダ ͡ わ∠ ∇ガΑ∠ ∇クま͡ ∇ユヰ͡ ∇Αギ∠ ャ∠ ろ
∠ レ⊥ミ ゅ∠ョヱ∠ ユ∠ Α∠ ∇ゲョ∠
(You were not wit h t hem, when t hey cast lot s wit h t heir pens as t o which of t hem should be
charged wit h t he care of Maryam; nor were you wit h t hem when t hey disput ed.) meaning, "You
were not present , O Muhammad, when t his occurred, so you cannot narrat e what happened t o
t he people as an eye wit ness. Rat her, Allah disclosed t hese fact s t o you as if you were a
wit ness, when t hey conduct ed a lot t ery t o choose t he cust odian of Maryam, seeking t he reward
of t his good deed.''
Ibn Jarir recorded t hat ` Ikrimah said, "Maryam's mot her left wit h Maryam, carrying her in her
infant clot h, and t ook her t o t he rabbis from t he offspring of Aaron, t he brot her of Musa. They
were responsible for t aking care of Bayt Al-Maqdis (t he Masj id) at t hat t ime, j ust as t here were
t hose who t ook care of t he Ka` bah. Maryam's mot her said t o t hem, ` Take t his child whom I
vowed t o serve t he Masj id , I have set her free, since she is my daught er, for no menst ruat ing
woman should ent er t he Masj id, and I shall not t ake her back home.' They said, ` She is t he
daught er of our Imam,' as ` Imran used t o lead t hem in prayer, ` who t ook care of our sacrificial
rit uals.' Zakariyya said, ` Give her t o me, for her mat ernal aunt is my wife.' They said, ` Our
heart s cannot bear t hat you t ake her, for she is t he daught er of our Imam.' So t hey conduct ed a
lot t ery wit h t he pens wit h which t hey wrot e t he Tawrah, and Zakariyya won t he lot t ery and
t ook Maryam int o his care.'''. ` Ikrimah, As-Suddi, Qat adah, Ar-Rabi` bin Anas, and several
ot hers said t hat t he rabbis went int o t he Jordan river and conduct ed a lot t ery t here, deciding
t o t hrow t heir pens int o t he river. The pen t hat remained afloat and idle would indicat e t hat
it s owner would t ake care of Maryam. When t hey t hrew t heir pens int o t he river, t he wat er
t ook all t he pens under, except Zakariyya's pen, which remained afloat in it s place. Zakariyya
was also t heir mast er, chief, scholar, Imam and Prophet , may Allah's peace and blessings be on
him and t he rest of t he Prophet s.
る∃ ヨ∠ ヤ͡ム∠ よ͡ ポ
͡ ゲ⊥ ゼ あ ら∠ Α⊥ ヮ∠ ヤzャや ラz ま͡ ユ⊥ Α∠ ∇ゲヨ∠ Α る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ろ
͡ ャ∠ゅ∠ホ ∇クま͡ぴ
ヶ͡プ ゅ⇔ヰΒ͡ィヱ∠ ユ∠ Α∠ ∇ゲョ∠ リ ⊥ ∇よや ヴ∠ジΒ͡ハ ウ ⊥ Β͡ジヨ∠ ∇ャや ヮ⊥ ヨ⊥ ∇シや ヮ⊥ ∇レあョ
ヴ͡プ サ ∠ ゅzレャや ユ⊥ あヤム∠ Α⊥ ヱ∠ - リ ∠ Β͡よゲz ボ∠ ヨ⊥ ∇ャや リ
∠ ョ͡ ヱ∠ り͡ ゲ∠ カ ͡Ιx や∠ヱ ゅ∠Β∇ルギぁ ャや
ヴzルぺ∠ ゆ あ ケ∠ ∇ろャ∠ゅ∠ホ - リ ∠ Β͡エヤ͡⇒zダャや リ ∠ ョ͡ ヱ∠ Κ ⇔ ∇ヰミ∠ ヱ∠ ギ͡ ∇ヰヨ∠ ∇ャや
ヮ⊥ zヤャや マ ∠ ャ͡グ∠ ミ∠ メ∠ ゅ∠ホ ゲ∀ ゼ ∠ よ∠ ヴ͡レ∇ジジ ∠ ∇ヨΑ∠ ∇ユャ∠ヱ∠ ギ∀ ャ∠ヱ∠ ヴ͡ャ ラ ⊥ ヲ⊥ムΑ∠
リ⊥ミ ヮ⊥ ャ∠ メ
⊥ ヲ⊥ボΑ∠ ゅ∠ヨルz み͡プ∠ や⇔ゲ∇ョぺ∠ ヴ∠ツホ∠ や∠クま͡ ¬⊥ べ∠ゼΑ∠ ゅ∠ョ ペ
⊥ ヤ⊥∇ガΑ∠
びラ ⊥ ヲ⊥ムΒ∠ プ∠
(45. (Remember) when t he angels said: "O Maryam! Verily, Allah gives you t he glad t idings of a
Word from Him, his name will be Al-Masih, ` Isa, t he son of Maryam, held in honor in t his world
and in t he Hereaft er, and he will be one of t hose who are near t o Allah.'') (46. "He will speak t o
t he people, in t he cradle and in manhood, and he will be one of t he right eous.'') (47. She said:
"O my Lord! How shall I have a son when no man has t ouched me.'' He said: "So (it will be) for
Allah creat es what He wills. When He has decreed somet hing, He says t o it only: ` Be! and it
is.'')
る∃ ヨ∠ ヤ͡ム∠ よ͡ ポ
͡ ゲ⊥ ゼ
あ ら∠ Α⊥ ヮ∠ ヤzャや ラ
z ま͡ ユ⊥ Α∠ ∇ゲヨ∠ Α る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ろ
͡ ャ∠ゅ∠ホ ∇クま͡ぴ
びヮ⊥ ∇レあョ
((Remember) when t he angels said: "O Maryam! Verily, Allah gives you t he glad t idings of a
Word from Him,) a son who will come int o exist ence wit h a word from Allah, ` Be', and he was.
This is t he meaning of Allah's st at ement (about Yahya)
びヮ͡ ヤzャや リ
∠ ョあ る∃ ヨ∠ ヤ͡ム∠ よ͡ ゅ⇔ホあギダ
∠ ョ⊥ ぴ
(Believing in t he Word from Allah.) 3:39 , according t o t he maj orit y of t he scholars.
びユ∠ Α∠ ∇ゲョ∠ リ
⊥ ∇よや ヴ∠ジΒ͡ハ ウ
⊥ Β͡ジヨ∠ ∇ャや ヮ⊥ ヨ⊥ ∇シやぴ
(His name will be Al-Masih, ` Isa, t he son of Maryam) and he will be known by t his name in t his
life, especially by t he believers. ` Isa was called "Al-Masih'' (t he Messiah) because when he
t ouched (Mash) t hose afflict ed wit h an illness, t hey would be healed by Allah's leave. Allah's
st at ement ,
びユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡ハぴ
(` Isa, t he son of Maryam) relat es ` Isa t o his mot her, because he did not have a fat her.
びリ
∠ Β͡よゲz ボ∠ ヨ⊥ ∇ャや リ
∠ ョ͡ ヱ∠ り͡ ゲ∠ カ
͡Ιx や∠ヱ ゅ∠Β∇ルギぁ ャや ヶ͡プ ゅ⇔ヰΒ͡ィヱ∠ ぴ
(Held in honor in t his world and in t he Hereaft er, and will be one of t hose who are near t o
Allah.) meaning, he will be a leader and honored by Allah in t his life, because of t he Law t hat
Allah will reveal t o him, sending down t he Script ure t o him, along wit h t he ot her bount ies t hat
Allah will grant him wit h. ` Isa will be honored in t he Hereaft er and will int ercede wit h Allah,
by His leave, on behalf of some people, j ust as is t he case wit h his bret hren t he might y
Messengers of Allah, peace be upon t hem all.
びΚ
⇔ ∇ヰミ∠ ヱ∠ ギ͡ ∇ヰヨ∠ ∇ャや ヴ͡プ サ
∠ ゅzレャや ユ⊥ あヤム∠ Α⊥ ヱ∠ ぴ
(He will speak t o t he people, in t he cradle and in manhood,) calling t o t he worship of Allah
Alone wit hout part ners, while st ill in t he cradle, as a miracle from Allah, and when he is a
man, by Allah's revelat ion t o him.
Muhammad bin Ishaq recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
ょ
⊥ ェ
͡ ゅ∠タヱ∠ ヴ∠ジΒ͡ハ ゅzャま͡ ロ͡ ゲ͡ ピ∠ タ
͡ ヶ͡プ ∀キヲ⊥ャ∇ヲョ∠ ユ∠ ヤzム∠ ゎ∠ ゅ∠ョ»
«ア∇Αゲ∠ ィ ⊥
(No infant spoke in t he cradle except ` Isa and t he companion of Jurayj .)
Ibn Abi Hat im recorded t hat Abu Hurayrah said t hat t he Prophet said,
ヶ
x ら͡ タ
∠ ヱ∠ ∩ヴ∠ジΒ͡ハ :∀る∠をゅ∠ヤ∠を ゅzャま͡ ギ͡ ∇ヰヨ∠ ∇ャや ヶ͡プ ∇ユヤzム∠ わ∠ Α∠ ∇ユャ∠»
«ゲ∠カへ ヶx ら͡ タ∠ ヱ∠ ∩∃ア∇Αゲ∠ ィ ⊥ リ
͡ ョ∠ コ∠ ヶ͡プ ラ ∠ ゅ∠ミ
(No infant spoke in t he cradle except t hree, ` Isa, t he boy during t he t ime of Jurayj , and
anot her boy.)
びリ
∠ Β͡エヤ͡⇒zダャや リ
∠ ョ͡ ヱ∠ ぴ
(And he will be one of t he right eous.) in his st at ement s and act ions, for he will possess, pure
knowledge and right eous works.
びゲ∀ ゼ
∠ よ∠ ヴ͡レ∇ジジ
∠ ∇ヨΑ∠ ∇ユャ∠ヱ∠ ギ∀ ャ∠ヱ∠ ヴ͡ャ ラ
⊥ ヲ⊥ムΑ∠ ヴzルぺ∠ ゆ
あ ケ∠ ぴ
("O my Lord! How shall I have a son when no man has t ouched me.'')
Mary said, "How can I have a son while I did not marry, nor int end t o marry, nor am I an
indecent woman, may Allah forbid'' The angel conveyed t o Maryam, Allah's answer,
He is Might y in power and not hing escapes His abilit y. Allah used t he word ` creat e' here inst ead
of t he word ` does' as in t he t ale about Zakariyya 3:40 , t o eradicat e any evil t hought
concerning ` Isa. Allah next emphasized t his fact when He said,
びラ
⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ ヮ⊥ ャ∠ メ
⊥ ヲ⊥ボΑ∠ ゅ∠ヨルz み͡プ∠ や⇔ゲ∇ョぺ∠ ヴ∠ツホ∠ や∠クま͡ぴ
(When He has decreed somet hing, He says t o it only: "Be! and it is.) meaning, what Allah
wills, comes int o exist ence inst ant ly and wit hout delay. In anot her Ayah, Allah said,
び ゲ͡ ダ
∠ ら∠ ∇ャゅ͡よ ウ
∃ ∇ヨヤ∠ミ∠ り∀ ギ∠ ェ
͡ ヱ∠ Ι
z ま͡ べ∠ルゲ⊥ ∇ョぺ∠ べ∠ョヱ∠ ぴ
(And Our commandment is but one as t he t winkling of an eye.) 54:50 , meaning, "We only
issue t he command once, and it comes int o exist ence inst ant ly, as fast as, and fast er t han, a
blink of t he eye. ''
びる∠ ヨ∠ ∇ムエ
͡ ∇ャや∠ヱ ょ
∠ ⇒∠わム͡ ∇ャやぴ
(t he Book and Al-Hikmah). It appears t hat t he ` Book' t he Ayah ment ioned here refers t o
writ ing. We explained t he meaning of Al-Hikmah in t he Tafsir of Surat Al-Baqarah.
びモ
∠ Β͡イル͡Ηや∠ヱ り∠ や∠ケ∇ヲわz ャやぴ
(t he Tawrah and t he Inj il). The Tawrah is t he Book t hat Allah sent down t o Musa, son of
` Imran, while t he Inj il is what Allah sent down t o ` Isa, son of Maryam, peace be upon t hem,
and ` Isa memorized bot h Books. Allah's st at ement ,
びモ
∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ヴ∠ャま͡ Ι
⇔ ヲ⊥シケ∠ ヱ∠ ぴ
(And will make him a Messenger t o t he Children of Israel) means, t hat Allah will send ` Isa as a
Messenger t o t he Children of Israel, proclaiming t o t hem,
リ
∠ ョあ ∇ユム⊥ ャ∠ ペ⊥ ヤ⊥∇カぺ∠ ヴ͡ルぺ∠ ∇ユム⊥ よあ ケz リあョ る∃ Α∠ べ͡よ ∇ユム⊥ わ⊥ ∇ゃィ ͡ ∇ギホ∠ ヴあルぺ∠ぴ
ラ
͡ ∇クみ͡よ͡ や⇔ゲ∇Βデ
∠ ラ ⊥ ヲ⊥ムΒ∠ プ∠ ヮ͡ Βプ͡ オ ⊥ ヘ⊥ ル∠ほプ∠ ゲ͡ ∇Βト
z ャや る͡ ゃ∠ ∇Βヰ∠ ミ∠ リ
͡ Βあトャや
びヮ͡ ヤzャや
(I have come t o you wit h a sign from your Lord, t hat I design for you out of clay, a figure like
t hat of a bird, and breat he int o it , and it becomes a bird by Allah's leave). These are t he
miracles t hat ` Isa performed; he used t o make t he shape of a bird from clay and blow int o it ,
and it became a bird by Allah's leave. Allah made t his a miracle for ` Isa t o t est ify t hat He had
sent him.
びヮ∠ ヨ∠ ∇ミΙ
x や ¬⊥ ン͡ゲ∇よぺ⊥ヱ∠ ぴ
(And I heal him who is Akmah) meaning, ` a person who was born blind,' which perfect s t his
miracle and makes t he challenge more daring.
びソ
∠ ゲ∠ ∇よΙ
x や∠ヱぴ
(And t he leper) which is a known disease,
びヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡ ヴ∠ゎ∇ヲヨ∠ ∇ャや ヴ
͡ ∇ェぺ⊥ヱ∠ ぴ
(And I bring t he dead t o life by Allah's leave).
Many scholars st at ed t hat Allah sent every Prophet wit h a miracle suit able t o his t ime. For
inst ance, in t he t ime of Musa, magic was t he t rade of t he t ime, and magicians held a high
posit ion. So Allah sent Musa wit h a miracle t hat capt ured t he eyes and bewildered every
magician. When t he magicians realized t hat Musa's miracle came from t he Almight y, Most
Great , t hey embraced Islam and became pious believers. As for ` Isa, he was sent during a t ime
when medicine and knowledge in physics were advancing. ` Isa brought t hem t he t ypes of
miracles t hat could not be performed, except by one sent by Allah. How can any physician
bring life t o clay, cure blindness and leprosy and bring back t o life t hose ent rapped in t he
grave Muhammad was sent during t he t ime of eloquent people and proficient poet s. He brought
t hem a Book from Allah; if mankind and t he Jinn t ried t o imit at e t en chapt ers, or even one
chapt er of it , t hey will ut t erly fail in t his t ask, even if t hey t ried t o do it by collect ive
cooperat ion. This is because t he Qur'an is t he Word of Allah and is not hing like t hat of t he
creat ures.
` Isa's st at ement ,
びマ
∠ ャ͡ク∠ ヴ͡プ ラ
z ま͡ぴ
(Surely, t herein), all t hese miracles,
び∇ユム⊥ ャz る⇔ Α∠ Ε
∠ぴ
(is a sign for you) t est ifying t o t he t rut h of what I was sent t o you wit h,
リ
∠ ョ͡ ヵ
z ギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅホ⇔ ギあ ダ
∠ ョ⊥ ヲ∠ レ∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡まぴ
びり͡ や∠ケ∇ヲわz ャや
(If you believe. And I have come confirming t hat which was before me of t he Tawrah,)
affirming t he Tawrah and upholding it ,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ュ∠ ゲあ ェ
⊥ ヵ͡グャzや ヂ
∠ ∇バよ∠ ユ⊥ムャ∠ モ
zェ
͡Ιx ヱ∠ ぴ
(and t o make lawful t o you part of what was forbidden t o you.)
This part of t he Ayah indicat es t hat ` Isa abrogat ed some of t he Laws of t he Tawrah and
informed t he Jews of t he t rut h regarding some issues t hat t hey used t o disput e about . In
anot her Ayah;
びヮ͡ Β͡プ ラ
∠ ヲ⊥ヘヤ͡わ∠ ∇ガゎ∠ ング͡ ャzや ヂ
∠ ∇バよ∠ ユ⊥ムャ∠ リ
∠ Βあ よ∠ Ε
⊥ ヱ∠ ぴ
(And in order t o make clear t o you some of t he (point s) in which you differ) 43:63 .
び∀ユΒ͡ボ∠わ∇ジョぁ ヅ
∀ ゲ∠ タ
͡ や∠グ⇒∠ワぴ
(This is t he st raight pat h.)
びヴ∠ジΒ͡ハ ザ
z ェ
∠ ぺ∠ べzヨヤ∠プ∠ ぴ
(Then when ` Isa came t o know), meaning, ` Isa felt t hat t hey were adamant in disbelief and
cont inuing in misguidance. He said t o t hem,
ラ
z み͡プ∠ ∩∨ヶあよケ∠ ュ∠ ゅ∠ヤミ∠ ヒ∠ ヤあよ∠ ぺ⊥ ヴzわェ
∠ ヶ͡レΑ͡ヱ∇ぽΑ⊥ ∀モィ ⊥ ∠ケ ∇リョ∠ »
«ヶあよケ∠ ュ∠ ゅ∠ヤミ∠ ヒ∠ ヤあよ∠ ぺ⊥ ∇ラぺ∠ ヶ͡ルヲ⊥バレ∠ ョ∠ ∇ギホ∠ ゅ⇔ゼ∇Αゲ∠ ホ⊥
(Who will give me asylum so t hat I can convey t he Speech of my Lord, for t he Quraysh have
prevent ed me from conveying t he Speech of my Lord.) unt il he found t he Ansar. The Ansar
helped t he Prophet and gave him refuge. He lat er migrat ed t o t hem, t hey comfort ed t he
Prophet and prot ect ed him from all his enemies, may Allah be pleased wit h t hem all. This is
similar t o what happened wit h ` Isa, for some of t he Children of Israel believed in him, gave
him t heir aid and support and followed t he light t hat was sent wit h him. This is why Allah said
about t hem;
びリ
∠ Α͡ギヰ͡ ⇒zゼャや ノ∠ ョ∠ ゅ∠レ∇らわ⊥ ∇ミゅ∠プぴ
(so writ e us down among t hose who bear wit ness) "Meaning among t he Ummah of Muhammad.''
This Hadit h has a good chain of narrat ion
びリ
∠ Α͡ゲム͡ ⇒∠ヨ∇ャや ゲ⊥ ∇Βカ
∠ ヮ⊥ ヤzャや∠ヱ ヮ⊥ zヤャや ゲ∠ ム∠ ョ∠ ヱ∠ ∇やヱ⊥ゲム∠ ョ∠ ヱ∠ ぴ
(And t hey plot t ed, and Allah planned t oo. And Allah is t he Best of t hose who plot .)
ヴ
z ャ∠ま͡ マ ∠ バ⊥ プ͡ や∠ケヱ∠ マ ∠ Βあプヲ∠ わ∠ ョ⊥ ヶあルま͡ ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ ∠ ゅ∠ホ ∇クま͡ぴ
リ
∠ Α͡グャzや モ ⊥ハ ͡ ゅ∠ィヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや リ ∠ ョ͡ ポ ∠ ゲ⊥ ヰあ ト
∠ ョ⊥ ヱ∠
ヶ
z ャ∠ま͡ zユを⊥ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ベ
∠ ∇ヲプ∠ ポ ∠ ヲ⊥バら∠ ゎz や
-ラ ∠ ヲ⊥ヘヤ͡わ∠ ∇ガゎ∠ ヮ͡ Β͡プ ∇ユわ⊥ レ⊥ミ ゅ∠ヨΒ͡プ ∇ユム⊥ レ∠ ∇Βよ∠ ユ⊥ ム⊥ ∇ェほ∠プ∠ ∇ユム⊥ バ⊥ ィ͡ ∇ゲョ∠
ゅ∠Β∇ルギぁ ャや ヶ͡プ や⇔ギΑ͡ギセ ∠ ゅ⇔よや∠グハ ∠ ∇ユヰ⊥ よ⊥ あグハ
∠ ほ⊥プ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ゅzョほ∠プ∠
リ
∠ Α͡グャzや ゅzョぺ∠ヱ∠ - リ ∠ Α͡ゲダ ͡ ⇒zル リあョ ∇ユヰ⊥ ャ∠ ゅ∠ョヱ∠ り͡ ゲ∠ カ ͡Ιx や∠ヱ
∇ユワ⊥ ケ∠ ヲ⊥ィぺ⊥ ∇ユヰ͡ Βあプヲ∠ Β⊥ プ∠ れ ͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ やヲ⊥レ∠ョや∠¬
リ
∠ ョ͡ マ
∠ ∇Βヤ∠ハ
∠ ロ⊥ ヲ⊥ヤ∇わル∠ マ
∠ ャ͡ク∠ - リ
∠ Β͡ヨヤ͡⇒zヌャや ぁょエ ͡ Α⊥ Ι ∠ ヮ⊥ ヤzャや∠ヱ
び ユ͡ Β͡ムエ
∠ ∇ャや ゲ͡ ∇ミグあ ャや∠ヱ ろ
͡ ⇒∠ΑΓや
t (55. And (remember) when Allah said: "O ` Isa! I will t ake you and raise you t o Myself and
purify save you from t hose who disbelieve, and I will make t hose who follow you superior t o
t hose who disbelieve t ill t he Day of Resurrect ion. Then you will ret urn t o Me and I will j udge
bet ween you in t he mat t ers in which you used t o disput e.'' (56. "As t o t hose who disbelieve, I
will punish t hem wit h severe t orment in t his world and in t he Hereaft er, and t hey will have no
helpers.'') (57. And as for t hose who believe and do right eous good deeds, Allah will pay t hem
t heir reward in full. And Allah does not like t he wrongdoers.) (58. This is what We recit e t o you
of t he verses and t he Wise Reminder.)
びヴ
z ャ∠ま͡ マ
∠ バ⊥ プ͡ や∠ケヱ∠ マ
∠ Βあプヲ∠ わ∠ ョ⊥ ヶあルま͡ぴ
(I will t ake you and raise you t o Myself) while you are asleep. Allah said in a similar Ayat ,
びモ
͡ ∇Βャzゅ͡よ ユ⊥ム⇒zプヲ∠ わ∠ Α∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
(It is He Who t akes your souls by night (when you are asleep).) 6:60 , and,
The Messenger of Allah used t o recit e t he following words when he would awaken;
Allah said,
ゅ⇔ヨΒ͡ヌハ
∠ ゅ⇔レ⇒∠わ∇ヰよ⊥ ユ∠ Α∠ ∇ゲョ∠ ヴ∠ヤハ ∠ ∇ユヰ͡ ャ͡∇ヲホ∠ ヱ∠ ∇ユワ͡ ゲ͡ ∇ヘム⊥ よ͡ ヱ∠ ぴ
メ∠ ヲ⊥シケ∠ ユ∠ Α∠ ∇ゲョ∠ リ ∠ ∇よや ヴ∠ジΒ͡ハ ウ ∠ Β͡ジヨ∠ ∇ャや ゅ∠レ∇ヤわ∠ ホ∠ ゅzル͡ま ∇ユヰ͡ ャ͡∇ヲホ∠ ヱ∠
び∇ユヰ⊥ ャ∠ ヮ∠ らあ セ
⊥ リ͡ム⇒∠ャヱ∠ ロ⊥ ヲ⊥らヤ∠タ
∠ ゅ∠ョヱ∠ ロ⊥ ヲ⊥ヤわ∠ ホ∠ ゅ∠ョヱ∠ ヮ͡ ヤzャや
(And because of t heir disbelief and allegat ions against Maryam and because of t heir saying "We
killed Al-Masih ` Isa, son of Maryam, t he Messenger of Allah, but t hey killed him not , nor
crucified him, but it appeared t hat way t o t hem) unt il,
` His deat h' refers t o ` Isa, and t he Ayah means t hat t he People of t he Book will believe in ` Isa,
before ` Isa dies. This will occur when ` Isa comes back t o t his world before t he Day of
Resurrect ion, as we will explain. By t hat t ime, all t he People of t he Book will believe in ` Isa,
for he will annul t he Jizyah and he will only accept Islam from people. Ibn Abi Hat im recorded
t hat Al-Hasan said t hat Allah's st at ement ,
びマ
∠ Βあプヲ∠ わ∠ ョ⊥ ヶあルま͡ぴ
(I will t ake you) is in reference t o sleep, for Allah raised ` Isa while he was asleep.
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや リ
∠ ョ͡ ポ
∠ ゲ⊥ ヰあ ト
∠ ョ⊥ ヱ∠ ぴ
(And purify save you from t hose who disbelieve) by raising you t o heaven,
ヴ∠ャま͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ベ
∠ ∇ヲプ∠ ポ
∠ ヲ⊥バら∠ ゎz や リ
∠ Α͡グャzや モ ⊥ハ ͡ ゅ∠ィヱ∠ ぴ
びる͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠
(And I will make t hose who follow you superior t o t hose who disbelieve, t ill t he Day of
Resurrect ion)
This is what happened. When Allah raised ` Isa t o heaven, his followers divided int o sect s and
groups. Some of t hem believed in what Allah sent ` Isa as, a servant of Allah, His Messenger,
and t he son of His female-servant .
However, some of t hem went t o t he ext reme over ` Isa, believing t hat he was t he son of Allah.
Some of t hem said t hat ` Isa was Allah Himself, while ot hers said t hat he was one of a Trinit y.
Allah ment ioned t hese false creeds in t he Qur'an and refut ed t hem. The Christ ians remained
like t his unt il t he t hird cent ury CE, when a Greek king called, Const ant ine, became a Christ ian
for t he purpose of dest roying Christ ianit y. Const ant ine was eit her a philosopher, or he was j ust
plain ignorant . Const ant ine changed t he religion of ` Isa by adding t o it and delet ing from it . He
est ablished t he rit uals of Christ ianit y and t he so-called Great Trust , which is in fact t he Great
Treachery. He also allowed t hem t o eat t he meat of swine, changed t he direct ion of t he prayer
t hat ` Isa est ablished t o t he east , built churches for ` Isa, and added t en days t o t he fast as
compensat ion for a sin t hat he commit t ed, as claimed. So t he religion of ` Isa became t he
religion of Const ant ine, who built more t hen t welve t housand churches, t emples and
monast eries for t he Christ ians as well as t he cit y t hat bears his name, Const ant inople
(Ist anbul). Throughout t his t ime, t he Christ ians had t he upper hand and dominat ed t he Jews.
Allah aided t hem against t he Jews because t hey used t o be closer t o t he t rut h t han t he Jews,
even t hough bot h groups were and st ill are disbelievers, may Allah's curse descend on t hem.
When Allah sent Muhammad , t hose who believed in him also believed in Allah, His Angels,
Books and Messengers in t he correct manner. So t hey were t he t rue followers of every Prophet
who came t o eart h. They believed in t he unlet t ered Prophet , t he Final Messenger and t he
mast er of all mankind, who called t hem t o believe in t he t rut h in it s ent iret y. This is why t hey
had more right t o every Prophet t han his own nat ion, especially t hose who claim t o follow t heir
Prophet 's way and religion, yet change and alt er his religion. Furt hermore, Allah abrogat ed all
t he laws t hat were sent down t o t he Prophet s wit h t he Law He sent Muhammad wit h, which
consist s of t he t rue religion t hat shall never change or be alt ered unt il t he commencement of
t he Last Hour. Muhammad's religion shall always be dominant and vict orious over all ot her
religions. This is why Allah allowed Muslims t o conquer t he east ern and west ern part s of t he
world and t he kingdoms of t he eart h. Furt hermore, all count ries submit t ed t o t hem; t hey
demolished Kisra (king of Persia) and dest royed t he Czar, ridding t hem of t heir t reasures and
spending t hese t reasures for Allah's sake. All t his occurred j ust as t heir Prophet t old t hem it
would, when he conveyed Allah's st at ement ,
れ
͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇ユム⊥ ∇レョ͡ ∇やヲ⊥レョ∠ や¬ リ ∠ Α͡グャzや ヮ⊥ zヤャや ギ∠ ハ ∠ ヱ∠ ぴ
リ͡ョ リ ∠ Α͡グャzや ブ
∠ ヤ∠∇ガわ∠ ∇シや ゅ∠ヨミ∠ チ ͡ ∇ケ∇Ιや ヴ͡プ ∇ユヰ⊥ レz ヘ∠ ヤ͡∇ガわ∠ ∇ジΒ∠ ャ∠
∇ユヰ⊥ ャ∠ ヴ∠ツゎ∠ ∇ケや ン͡グャzや ユ⊥ ヰ⊥ レ∠ Α͡キ ∇ユヰ⊥ ャ∠ リ z レ∠ ム∂ ヨ∠ Β⊥ ャ∠ヱ∠ ∇ユヰ͡ ヤ͡∇らホ∠
Ι
∠ ヴ͡レル∠ ヱ⊥ギら⊥ ∇バΑ∠ ゅ⇔レ∇ョぺ∠ ∇ユヰ͡ プ͡ ∇ヲカ ∠ ギ͡ ∇バよ∠ リ∂ョ ∇ユヰ⊥ レzャ∠ギ∂ ら∠ Β⊥ ャ∠ヱ∠
びゅ⇔ゃ∇Βセ
∠ ヴ͡よ ラ ∠ ヲ⊥ミゲ͡ ∇ゼΑ⊥
(Allah has promised t hose among you who believe and do right eous good deeds, t hat He will
cert ainly grant t hem succession in t he land, as He grant ed it t o t hose before t hem, and t hat He
will grant t hem t he aut horit y t o pract ice t heir religion which He has chosen for t hem. And He
will surely give t hem in exchange a safe securit y aft er t heir fear (provided) t hey worship Me
and do not associat e anyt hing wit h Me.) 24:55 .
Therefore, Muslims are t he t rue believers in ` Isa. The Muslims t hen acquired Ash-Sham from
t he Christ ians, causing t hem t o evacuat e t o Asia Minor, t o t heir fort ified cit y in Const ant inople.
The Muslims will be above t hem unt il t he Day of Resurrect ion. Indeed, he, Muhammad , who is
t rut hful and who received t he t rue news, has conveyed t o Muslims t hat t hey will conquer
Const ant inople in t he fut ure, and seize it s t reasures.
ヴ
z ャ∠ま͡ マ∠ バ⊥ プ͡ や∠ケヱ∠ マ ∠ Βあプヲ∠ わ∠ ョ⊥ ヶあルま͡ ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ ∠ ゅ∠ホ ∇クま͡ぴ
リ
∠ Α͡グャzや モ ⊥ハ ͡ ゅ∠ィヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや リ ∠ ョ͡ ポ ∠ ゲ⊥ ヰあ ト∠ ョ⊥ ヱ∠
ヶ
z ャ∠ま͡ zユを⊥ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ベ
∠ ∇ヲプ∠ ポ ∠ ヲ⊥バら∠ ゎz や
-ラ ∠ ヲ⊥ヘヤ͡わ∠ ∇ガゎ∠ ヮ͡ Β͡プ ∇ユわ⊥ レ⊥ミ ゅ∠ヨΒ͡プ ∇ユム⊥ レ∠ ∇Βよ∠ ユ⊥ ム⊥ ∇ェほ∠プ∠ ∇ユム⊥ バ⊥ ィ
͡ ∇ゲョ∠
ゅ∠Β∇ルギぁ ャや ヶ͡プ や⇔ギΑ͡ギセ
∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ よ⊥ あグハ
∠ ほ⊥プ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ゅzョほ∠プ∠
びリ ∠ Α͡ゲダ
͡ ⇒zル リあョ ∇ユヰ⊥ ャ∠ ゅ∠ョヱ∠ り͡ ゲ∠ カ ͡Ιx や∠ヱ
(And I will make t hose who follow you superior t o t hose who disbelieve t ill t he Day of
Resurrect ion. Then you will ret urn t o Me and I will j udge bet ween you in t he mat t ers in which
you used t o disput e. As t o t hose who disbelieve, I will punish t hem wit h a severe t orment in
t his world and in t he Hereaft er, and t hey will have no helpers.)
This is what Allah did t o t he Jews who disbelieved in ` Isa and t he Christ ians who went t o t he
ext reme over him. Allah t orment ed t hem in t his life; t hey were killed, capt ured, and lost t heir
wealt h and kingdoms. Their t orment in t he Hereaft er is even worse and more severe,
びベ
∃ や∠ヱ リ͡ョ ヮ͡ ヤzャや リ
∠ ョあ ユ⊥ヰャ∠ ゅ∠ョヱ∠ ぴ
(And t hey have no Waq (defender or prot ect or) against Allah) 13:34 .
∇ユヰ͡ Βあプヲ∠ Β⊥ プ∠ れ
͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ やヲ⊥レ∠ョや∠¬ リ
∠ Α͡グャzや ゅzョぺ∠ヱ∠ ぴ
び∇ユワ⊥ ケ∠ ヲ⊥ィぺ⊥
(And as for t hose who believe and do right eous good deeds, Allah will pay t hem t heir reward in
full) in t his life, wit h vict ory and dominat ion, and in t he Hereaft er, wit h Paradise and high
grades,
びリ
∠ Β͡ヨヤ͡⇒zヌャや ぁょエ
͡ Α⊥ Ι
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah does not like t he wrongdoers.)
び ユ͡ Β͡ムエ
∠ ∇ャや ゲ͡ ∇ミグあ ャや∠ヱ ろ
͡ ⇒∠ΑΓや リ
∠ ョ͡ マ
∠ ∇Βヤ∠ハ
∠ ロ⊥ ヲ⊥ヤ∇わル∠ マ
∠ ャ͡ク∠ ぴ
(This is what We recit e t o you of t he verses and t he Wise Reminder.) meaning, "What We
narrat ed t o you, O Muhammd, regarding ` Isa, his birt h and his life, is what Allah conveyed and
revealed t o you, sent down from t he Al-Lawh Al-Mahfuz (The Preserved Tablet ). So t here is no
doubt in it . Similarly, Allah said in Surah Maryam;
ヮ͡ Β͡プ ン͡グャzや ペ あエ
∠ ∇ャや メ∠ ∇ヲホ∠ ユ∠ Α∠ ∇ゲョ∠ リ⊥ ∇よや ヴ∠ジΒ͡ハ マ ∠ ャ͡クぴ
ヮ⊥ レ∠ ⇒∠エ∇らシ
⊥ ギ∃ ャ∠ヱ∠ リ͡ョ グ∠ ガ
͡ わz Α∠ ラ∠ぺ ヮ͡ ヤzャ ラ
∠ ゅ∠ミ ゅ∠ョ - ラ ∠ ヱ⊥ゲわ⊥ ∇ヨΑ∠
びラ⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ ヮ⊥ ャ∠ メ
⊥ ヲ⊥ボΑ∠ ゅ∠ヨルz み͡プ∠ や⇔ゲ∇ョぺ∠ ヴツ∠ ホ∠ や∠クま͡
(Such is ` Isa, son of Maryam. (It is) a st at ement of t rut h, about which t hey doubt (or disput e).
It befit s not Allah t hat He should beget a son. Glorified be He. When He decrees a t hing, He
only says t o it : "Be!'' and it is.)
びュ∠ キ∠ や∠¬ モ
͡ ん∠ ヨ∠ ミ∠ ぴ
(is t he likeness of Adam), for Allah creat ed Adam wit hout a fat her or a mot her. Rat her,
びラ
⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ ヮ⊥ ャ∠ メ
∠ ゅ∠ホ zユを⊥ ゆ
∃ や∠ゲゎ⊥ リ͡ョ ヮ⊥ ボ∠ ヤ∠カ
∠ぴ
(He creat ed him from dust , t hen (He) said t o him: "Be!'' and he was.)
Therefore, He Who creat ed Adam wit hout a fat her or a mot her is able t o creat e ` Isa, as well,
wit hout a fat her. If t he claim is made t hat ` Isa is Allah's son because he was creat ed wit hout a
fat her, t hen t he same claim befit s Adam even more. However, since such a claim regarding
Adam is obviously false, t hen making t he same claim about ` Isa is even more false.
Furt hermore, by ment ioning t hese fact s, Allah emphasizes His abilit y, by creat ing Adam
wit hout a male or female, Hawa' from a male wit hout a female, and ` Isa from a mot her
wit hout a fat her, compared t o His creat ing t he rest of creat ion from male and female. This is
why Allah said in Surah Maryam,
びサ
͡ ゅzレ∇ヤャあ る⇔ Α∠ や∠¬ ヮ⊥ ヤ∠バ∠ ∇イレ∠ ャ͡ヱ∠ ぴ
(And We made him a sign for mankind) 19: 21 .
びリ
∠ Α͡ゲわ∠ ∇ヨヨ⊥ ∇ャや リあョ ∇リム⊥ ゎ∠ Κ
∠ プ∠ マ
∠ よあ ケz リ͡ョ ペ
ぁエ
∠ ∇ャやぴ
((This is) t he t rut h from your Lord, so be not of t hose who doubt .) meaning, t his is t he only
t rue st ory about ` Isa, and what is beyond t rut h save falsehood Allah next commands His
Messenger t o call t hose who defy t he t rut h, regarding ` Isa, t o t he Mubahalah (t he curse).
びリ
∠ Β͡よグ͡ ⇒∠ム∇ャや ヴ∠ヤハ
∠ ヮ͡ ヤzャや ろ
⊥ レ∠ ∇バャz モ∠バ∇イレ∠ プ∠ ぴ
(and we invoke Allah's curse upon t he liars) among t he t wo of us.
The reason for t he call t o Mubahalah and t he revelat ion of t he Ayat from t he beginning of t his
Surah unt il here, is t hat a delegat ion from t he Christ ians of Naj ran (in Yemen) came t o Al-
Madinah t o argue about ` Isa, claiming t hat he was divine and t he son of Allah. Allah sent down
t he beginning of t his Surah unt il here, t o refut e t heir claims, as Imam Muhammad bin Ishaq bin
Yasar and ot her scholars st at ed.
Muhammad bin Ishaq bin Yasar said in his famous Sirah, "The delegat ion of Christ ians from
Naj ran came t o t he Messenger of Allah . The delegat ion consist ed of sixt y horsemen, including
fourt een of t heir chiefs who make decisions. These men were Al-` Aqib, also known as ` Abdul-
Masih, As-Sayyid, also known as Al-Ayham, Abu Harit hah bin ` Alqamah, of t he family of Bakr
bin Wa` il and Uways bin Al-Harit h. They also included, Zayd, Qays, Yazid, Nabih, Khuwaylid,
` Amr, Khalid, ` Abdullah and Yuhannas. Three of t hese men were chiefs of t his delegat ion, Al-
` Aqib, t heir leader and t o whom t hey referred for advice and decision; As-Sayyid, t heir scholar
and leader in j ourneys and social gat herings; and Abu Harit hah bin ` Alqamah, t heir pat riarch,
priest and religious leader. Abu Harit hah was an Arab man from t he family of Bakr bin Wa` il,
but when he embraced Christ ianit y, t he Romans and t heir kings honored him and built churches
for him (or in his honor). They also support ed him financially and gave him servant s, because
t hey knew how firm his fait h in t heir religion was.'' Abu Harit hah knew t he descript ion of t he
Messenger of Allah from what he read in earlier divine Books. However, his ot herwise ignorance
led him t o insist on remaining a Christ ian, because he was honored and had a high posit ion wit h
t he Christ ians. Ibn Ishaq said, "Muhammad bin Ja` far bin Az-Zubayr said t hat , ` The (Naj ran)
delegat ion came t o t he Messenger of Allah in Al-Madinah, ent ered his Masj id wearing robes and
garment s, aft er t he Prophet had prayed t he ` Asr prayer. They accompanied a caravan of
camels led by Bani Al-Harit h bin Ka` b. The Companions of t he Messenger of Allah who saw
t hem said t hat t hey never saw a delegat ion like t hem aft er t hat ... Then Abu Harit hah bin
` Alqamah and Al-` Aqib ` Abdul-Masih or As-Sayyid Al-Ayham spoke t o t he Messenger of Allah ,
and t hey were Christ ians like t he king (Roman King). However, t hey disagreed about ` Isa; some
of t hem said, ` He is Allah,' while some said, ` He is t he son of Allah,' and some ot hers said, ` He
is one of a t rinit y.' Allah is far from what t hey at t ribut e t o Him.''
Indeed, t hese are t he creeds of t he Christ ians. They claim t hat ` Isa is God, since he brought
t he dead back t o life, healed blindness, leprosy and various illnesses, t old about mat t ers of t he
fut ure, creat ed t he shape of birds and blew life int o t hem, bringing t hem t o life. However, all
t hese miracles occurred by Allah's leave, so t hat ` Isa would be a sign from Allah for people.
They also claim t hat ` Isa is t he son of Allah, since he did not have a fat her and he spoke when
he was in t he cradle, a miracle which had not occurred by any among t he Children of Adam
before him, so t hey claim. They also claim t hat ` Isa is one of a t rinit y, because Allah would
say, ` We did, command, creat e and demand.' They said, ` If Allah were one, he would have
said, ` I did, command, creat e and decide.' This is why t hey claim t hat ` Isa and Allah are one
(Trinit y). Allah is far from what t hey at t ribut e t o Him, and we should ment ion t hat t he Qur'an
refut ed all t hese false Christ ian claims.
Ibn Ishaq cont inued, "When t hese Ayat came t o t he Messenger from Allah , t hus j udging
bet ween him and t he People of t he Book, Allah also commanded t he Prophet t o call t hem t o
t he Mubahalah if t hey st ill refused t he t rut h. The Prophet called t hem t o t he Mubahalah. They
said, ` O Abu Al-Qasim! Let us t hink about t his mat t er and get back t o you wit h our decision t o
what we want t o do.' They left t he Prophet and conferred wit h Al-` Aqib, t o whom t hey
referred t o for advice. They said t o him, ` O ` Abdul-Masih! What is your advice' He said, ` By
Allah, O Christ ian fellows! You know t hat Muhammad is a Messenger and t hat he brought you
t he final word regarding your fellow (` Isa). You also know t hat no Prophet conduct ed
Mubahalah wit h any people, and t he old persons among t hem remained safe and t he young
people grew up. Indeed, it will be t he end of you if you do it . If you have already decided t hat
you will remain in your religion and your creed regarding your fellow (` Isa), t hen conduct a
t reat y wit h t he man (Muhammad) and go back t o your land.' They came t o t he Prophet and
said, ` O Abu Al-Qasim! We decided t hat we cannot do Mubahalah wit h you and t hat you remain
on your religion, while we remain on our religion. However, send wit h us a man from your
Companions whom you are pleased wit h t o j udge bet ween us regarding our monet ary disput es,
for you are accept able t o us in t his regard.'''
Al-Bukhari recorded t hat Hudhayfah said, "Al-` Aqib and As-Sayyid, t wo leaders from Naj ran,
came t o t he Messenger of Allah seeking t o invoke Allah for curses (against whoever is unj ust
among t hem), and one of t hem said t o t he ot her, ` Let us not do t hat . By Allah, if he were t ruly
a Prophet and we invoke Allah for curses, we and our offspring shall never succeed aft erwards.'
So t hey said, ` We will give you what you asked and send a t rust ed man wit h us, j ust a t rust ed
man.' The Messenger of Allah said;
«リΒ͡ョぺ∠ ペ
zェ∠ ゅ⇔レΒ͡ョぺ∠ ゅ⇔ヤィ
⊥ ケ∠ ∇ユム⊥ バ∠ ョ∠ リ
z ん∠ バ∠ ∇よほ∠ャ∠»
:
«ゥやzゲイ
∠ ∇ャや リ
∠ ∇よ り∠ ギ∠ ∇Βら∠ ハ
⊥ ゅ∠よ∠ぺ ゅ∠Α ∇ユホ⊥ »
:
«るzョほ⊥∇ャや ロ͡ グ͡ ワ リ
⊥ Β͡ョぺ∠ や∠グワ∠ »
("Verily, I will send a t rust ed man wit h you, a t ruly t rust wort hy man.'' The Companions of t he
Messenger of Allah all felt eager t o be t hat man. The Messenger said, "O Abu ` Ubaydah bin Al-
Jarrah! St and up.'' When Abu ` Ubaydah st ood up, t he Messenger of Allah said, "This is t he
t rust ee of t his Ummah.''')
Al-Bukhari recorded t hat Anas said t hat t he Messenger of Allah said on anot her occasion,
リ
⊥ ∇よ り∠ ギ∠ ∇Βら∠ ハ
⊥ ヲ⊥よぺ∠ る͡ ョz ほ⊥∇ャや ロ͡ グ͡ ワ リ
⊥ Β͡ョぺ∠ヱ∠ ∩∀リΒ͡ョぺ∠ る∃ ョz ぺ⊥ あモム⊥ ャ͡»
«ゥやzゲイ ∠ ∇ャや
(Every Ummah has a t rust ee, and t he t rust ee of t his Ummah is Abu ` Ubaydah bin Al-Jarrah.)
Imam Ahmad recorded t hat Ibn ` Abbas said, "Abu Jahl, may Allah curse him, said, ` If I see
Muhammad praying next t o t he Ka` bah, I will st ep on his neck.' The Prophet lat er said,
びペ
ぁエ∠ ∇ャや ゾ
⊥ ダ
∠ ボ∠ ∇ャや ヲ∠ ヰ⊥ ャ∠ や∠グ⇒∠ワ ラ
z ま͡ぴ
(Verily, t his is t he t rue narrat ive) meaning, what we narrat ed t o you, O Muhammad, about ` Isa
is t he plain t rut h t hat cannot be avoided,
ゴ⊥ Α͡ゴバ∠ ∇ャや ヲ∠ ヰ⊥ ャ∠ ヮ∠ ヤzャや ラ
z ま͡ヱ∠ ヮ⊥ zヤャや Ι
z ま͡ ∃ヮ⇒∠ャ͡ま ∇リョ͡ ゅ∠ョヱ∠ ぴ
び∇や∇ヲャzヲ∠ ゎ∠ ラ͡みヘ∠ ヨ⊥ Β͡ムエ
∠ ∇ャや
(and none has t he right t o be worshipped but Allah. And indeed, Allah is t he All-Might y, t he All-
Wise. And if t hey t urn away,) by abandoning t his t rut h,
びリ
∠ Α͡ギジ
͡ ∇ヘヨ⊥ ∇ャゅ͡よ ∀ユΒ͡ヤ∠ハ ヮ∠ ヤzャや ラ
z み͡プ∠ ぴ
(t hen surely, Allah is All-Aware of t hose who do mischief.) for t hose who abandon t he t rut h for
falsehood commit mischief, and Allah has full knowledge of t hem and will subj ect t hem t o t he
worst punishment . Verily, Allah is able t o cont rol everyt hing, all praise and t hanks are due t o
Him, and we seek refuge wit h Him from His revenge.
` Word' - in Arabic - also means a complet e sent ence, as evident from t his Ayah. Allah described
t his word as being one,
び∇ユム⊥ レ∠ ∇Βよ∠ ヱ∠ ゅ∠レレ∠ ∇Βよ∠ ¬∃ へ∠ヲシ
∠ぴ
(t hat is t he same bet ween us and you), an honest and right eous word t hat is fair t o bot h
part ies. Allah t hen explained t his word,
びゅ⇔ゃ∇Βセ
∠ ヮ͡ よ͡ ポ
∠ ゲ͡ ∇ゼル⊥ Ι
∠ ヱ∠ ヮ∠ ヤzャや Ι
z ま͡ ギ∠ ら⊥ ∇バル∠ Ι
z ぺ∠ぴ
(t hat we worship none but Allah (Alone), and t hat we associat e no part ners wit h Him,) we
worship neit her a st at ue, cross, idol, Taghut (false gods), fire or anyt hing else. Rat her, we
worship Allah Alone wit hout part ners, and t his is t he message of all of Allah's Messengers. Allah
said,
ヮ͡ ∇Βャ∠ま͡ ヴ͡ェヲ⊥ル Ι
z ま͡ メ
∃ ヲ⊥シケz リ͡ョ マ∠ ヤ͡∇らホ∠ リ͡ョ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ョヱ∠ ぴ
びラ
͡ ヱ⊥ギら⊥ ∇ハゅ∠プ ∇ゅル∠ ぺ∠ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι ヮ⊥ zルぺ∠
(And We did not send any Messenger before you but We revealed t o him (saying): "None has t he
right t o be worshipped but I (Allah) , so worship Me (Alone and none else).'') 21:25 and,
びヮ͡ ヤzャや ラ
͡ ヱ⊥キ リあョ ゅ⇔よゅ∠よ∇ケぺ∠ ゅ⇔ツ∇バよ∠ ゅ∠レツ
⊥ ∇バよ∠ グ∠ ガ
͡ わz Α∠ Ι
∠ ヱ∠ ぴ
("and t hat none of us shall t ake ot hers as lords besides Allah.'') Ibn Jurayj comment ed, "We do
not obey each ot her in disobedience t o Allah.''
びラ
∠ ヲ⊥ヨヤ͡∇ジョ⊥ ゅzルほ∠よ͡ ∇やヱ⊥ギヰ∠ ∇セや ∇やヲ⊥ャヲ⊥ボプ∠ ∇や∇ヲャzヲ∠ ゎ∠ ラ͡みプ∠ ぴ
(Then, if t hey t urn away, say: "Bear wit ness t hat we are Muslims.'') if t hey abandon t his fair
call, t hen let t hem know t hat you will remain in Islam as Allah has legislat ed for you.
We should ment ion t hat t he let t er t hat t he Prophet sent t o Heraclius reads, "In t he Name of
Allah, t he Most Gracious, t he Most Merciful. From Muhammad, t he Messenger of Allah, t o
Heraclius, Leader of t he Romans: peace be upon t hose who follow t he t rue guidance. Embrace
Islam and you will acquire safet y, embrace Islam and Allah will grant you a double reward.
However, if you t urn away from it , t hen you will carry t he burden of t he peasant s, and,
Muhammad bin Ishaq and ot her scholars said t hat t he beginning of Surah Al ` Imran, and more
t han eight y verses t hereaft er; were revealed about t he delegat ion of Naj ran. Az-Zuhri st at ed
t hat t he people of Naj ran were t he first people t o pay t he Jizyah (t ax money paid t o t he
Muslim St at e). However, t here is no disagreement t hat t he Ayah t hat ordained t he Jizyah
9:29 was revealed aft er t he Fat h (conquering Makkah, and t herefore, aft er t he delegat ion of
Naj ran came t o Al-Madinah). So, how can t his Ayah 3:64 be cont ained in t he Prophet 's let t er
t o Heraclius before t he vict ory of Makkah, and how can we harmonize bet ween t he st at ement s
of Muhammad bin Ishaq and Az-Zuhri The answer is t hat t he delegat ion of Naj ran came before
Al-Hudaybiyyah (before t he vict ory of Makkah), and what t hey paid was in lieu of t he
Mubahalah; not as Jizyah. The Ayah about t he Jizyah was lat er revealed, and it s ruling
support ed what occurred wit h t he Naj ran people. In support of t his opinion, we should ment ion
t hat in anot her inst ance, t he ruling on dividing t he boot y int o one - fift h (for t he Prophet ) and
four-fift hs (for t he fight ers) agreed wit h t he pract ice of ` Abdullah bin Jahsh during t he raid
t hat he led before Badr. An Ayah lat er on upheld t he way ` Abdullah divided t he boot y.
Therefore, it is possible t hat t he Prophet wrot e t his st at ement (Say, "O People of t he Script ure.
..'') in his let t er t o Heraclius before t he Ayah was revealed. Lat er on, t he Qur'an agreed wit h
t he Prophet 's st at ement , word by word. It is also a fact t hat t he Qur'an was revealed in
agreement wit h what ` Umar said regarding t he capt ured disbelievers at Badr, t he Hij ab
(Muslim woman code of dress), refraining from performing prayer for t he hypocrit es, and
regarding his st at ement s:
びヴ6ヤダ
∠ ョ⊥ ユ∠ Β͡ワゲ∠ ∇よま͡ ュ͡ ゅ∠ボョz リ͡ョ ∇やヱ⊥グガ
͡ ゎz や∠ヱぴ
(And t ake you t he Maqam (place) of Ibrahim as a place of prayer.) 2:125 , and,
や⇔ゲ∇Βカ
∠ ゅ⇔ィ∠ヱ∇コぺ∠ ヮ⊥ ャ∠ギ͡ ∇らΑ⊥ ラ∠ぺ リ
z ム⊥ ∠ボヤz∠デ ラ͡ま ヮ⊥ ぁよケ∠ ヴ∠ジハ ∠ぴ
びzリム⊥ レあョ
(It may be if he divorced you (all) t hat his Lord will give him inst ead of you, wives bet t er t han
you.) 66:5 .
ユ∠ ヤ͡プ∠ ∀ユヤ͡ハ ヮ͡ よ͡ ユ⊥ムャ∠ ゅ∠ヨΒ͡プ ∇ユわ⊥ ∇イイ ∠ ⇒∠ェ ¬͡ Ι⊥ぽ⇒∠ワ ∇ユわ⊥ ル∠ほワぴ
び∀ユ∇ヤ͡ハ ヮ͡ よ͡ ∇ユム⊥ ャ∠ ザ
∠ ∇Βャ∠ ゅ∠ヨΒ͡プ ラ
∠ ヲぁィべ∠エゎ⊥
c(Verily, you are t hose who have disput ed about t hat of which you have knowledge. Why do
you t hen disput e concerning t hat of which you have no knowledge)
This Ayah crit icizes t hose who argue and disput e wit hout knowledge, j ust as t he Jews and
Christ ians did concerning Ibrahim. Had t hey disput ed about t heir religions, which t hey had
knowledge of, and about t he Law t hat was legislat ed for t hem unt il Muhammad was sent , it
would have been bet t er for t hem. Rat her, t hey disput ed about what t hey had no knowledge of,
so Allah crit icized t hem for t his behavior. Allah commanded t hem t o refer what t hey have no
knowledge of t o He Who knows t he seen and unseen mat t ers and Who knows t he t rue realit y of
all t hings. This is why Allah said,
び∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ Ι
∠ ∇ユわ⊥ ル∠ぺヱ∠ ユ⊥ ヤ∠∇バΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(It is Allah Who knows, and you know not .)
Allah said,
ラ
∠ ゅ∠ミ リ͡ムャ∠ヱ∠ ゅ6Βル͡ や∠ゲ∇ダル∠ Ι
∠ ヱ∠ ゅ6Α͡キヲ⊥ヰ∠Α ユ⊥ Β͡ワゲ∠ ∇よま͡ ラ
∠ ゅミ∠ ゅ∠ョぴ
びゅ⇔ヨ͡ヤ∇ジョぁ ゅ⇔ヘΒ͡レェ
∠
(Ibrahim was neit her a Jew nor a Christ ian, but he was a t rue Muslim Hanifa), shunning Shirk
and living in Iman,
びリ
∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
(and he was not of t he Mushrikin.)
や∠グ⇒∠ワヱ∠ ロ⊥ ヲ⊥バら∠ ゎz や リ
∠ Α͡グヤzャ∠ ユ∠ Βワ͡ ゲ∠ ∇よみ͡よ͡ サ
͡ ゅzレャや ヴ∠ャ∇ヱ∠ぺ ラ z ま͡ぴ
びリ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ
ぁ ャ͡ヱ∠ ヮ⊥ zヤャや∠ヱ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヴ
ぁ ら͡ レz ャや
(Verily, among mankind who have t he best claim t o Ibrahim are t hose who followed him, and
t his Prophet and t hose who have believed. And Allah is t he Wali (Prot ect or and Helper) of t he
believers.)
This Ayah means, "The people who have t he most right t o be followers of Ibrahim are t hose
who followed his religion and t his Prophet , Muhammad , and his Companions from t he
Muhaj irin, Ansar and t hose who followed t heir lead.'' Sa` id bin Mansur recorded t hat Ibn Mas` ud
said t hat t he Messenger of Allah said,
びロ⊥ ヲ⊥バら∠ ゎz や リ
∠ Α͡グヤzャ∠ ユ∠ Β͡ワゲ∠ ∇よみ͡よ͡ サ
͡ ゅzレャや ヴ∠ャ∇ヱぺ∠ ラ
z ま͡ぴ
(Verily, among mankind who have t he best claim t o Ibrahim are t hose who followed him...)
Allah's st at ement ,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ
ぁ ャ͡ヱ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is t he Wali (Prot ect or and Helper) of t he believers.) means, Allah is t he Prot ect or of
all t hose who believe in His Messengers.
ゅ∠ョヱ∠ ∇ユム⊥ ∠ルヲぁヤ͡ツΑ⊥ ∇ヲャ∠ ょ ͡ ⇒∠わム͡ ∇ャや モ ͡ ∇ワぺ∠ ∇リョあ る∀ ヘ∠ も͡ べzデ れzキヱ∠ ぴ
ょ ͡ ⇒∠わム͡ ∇ャや モ∠ ∇ワほ∠Α - ラ ∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ Ι
∠ ま͡ ラ∠ ヲぁヤツ͡ Α⊥
モ ∠ ∇ワほ∠Α - ラ ∠ ヱ⊥ギヰ∠ ∇ゼゎ∠ ∇ユわ⊥ ル∠ぺヱ∠ ヮ͡ ヤzャや ろ ͡ ⇒∠Αほ∠よ͡ ラ ∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ユ∠ ャ͡
ペ zエ ∠ ∇ャや ラ
∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ヱ∠ モ͡ト ͡ ⇒∠ら∇ャゅ͡よ ペ
zエ ∠ ∇ャや ラ ∠ ヲ⊥ジら͡ ∇ヤゎ∠ ユ∠ ャ͡ ょ͡ ⇒∠わム͡ ∇ャや
ょ ͡ ⇒∠わム͡ ∇ャや モ ͡ ∇ワぺ∠ ∇リョあ る∀ ヘ∠ も͡ べzデ ろ∠ャゅ∠ホヱ∠ - ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ ル∠ぺヱ∠
ヮ∠ ∇ィヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ヴ∠ヤハ ∠ メ ∠ ゴ͡ ル⊥ぺ ヵ͡グャzゅ͡よ ∇やヲ⊥レョ͡ や¬∠
Ι ∠ ヱ∠ - ラ ∠ ヲ⊥バィ ͡ ∇ゲΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ロ⊥ ゲ∠ カ
͡ や∠¬ ∇やヱ⊥ゲヘ⊥ ∇ミや∠ヱ ケ͡ ゅ∠ヰレz ャや
ヮ͡ ヤzャや ン∠ギワ⊥ ン∠ギヰ⊥ ∇ャや ラ z ま͡ ∇モホ⊥ ∇ユム⊥ レ∠ Α͡キ ノ∠ ら͡ ゎ∠ リ∠ヨャ͡ Ι z ま͡ ∇やヲ⊥レョ͡ ∇ぽゎ⊥
ギ∠ レ͡ハ ∇ユミ⊥ ヲぁィべ∠エΑ⊥ ∇ヱぺ∠ ∇ユわ⊥ Β͡ゎヱ⊥ぺ べ∠ョ モ ∠ ∇んョあ ギ∀ ェ ∠ ぺ∠ ヴ∠ゎ∇ぽΑ⊥ ラ∠ぺ
ヮ⊥ ヤzャや∠ヱ ¬⊥ べ∠ゼΑ∠ リ∠ョ ヮ͡ Β͡ゎ∇ぽΑ⊥ ヮ͡ ヤzャや ギ͡ Β∠ よ͡ モ∠ ∇ツヘ∠ ∇ャや ラ z ま͡ ∇モホ⊥ ∇ユム⊥ よあ ケ∠
ヱ⊥ク ヮ⊥ ヤzャや∠ヱ ¬⊥ べ∠ゼΑ∠ リ∠ョ ヮ͡ わ͡ ヨ∠ ∇ェゲ∠ よ͡ ゾ ぁ わ∠ ∇ガΑ∠ - ∀ユΒ͡ヤ∠ハ ノ∀ シ ͡ ヱ∠
び ユ͡ Β͡ヌバ∠ ∇ャや モ͡ ∇ツヘ∠ ∇ャや
(69. A part y of t he People of t he Script ure wish t o lead you ast ray. But t hey shall not lead
ast ray anyone except t hemselves, and t hey perceive not .) (70. "O People of t he Script ure! Why
do you disbelieve in t he Ayat of Allah, while you bear wit ness.'') (71. "O People of t he
Script ure! Why do you mix t rut h wit h falsehood and conceal t he t rut h while you know'') (72.
And a part y of t he People of t he Script ure say: "Believe in t he morning in t hat which is revealed
t o t he believers, and rej ect it at t he end of t he day, so t hat t hey may t urn back.) (73. And
believe no one except t he one who follows your religion.'' Say (O Prophet ): "Verily, right
guidance is t he guidance of Allah.'' (And t hey say:) "Do not believe t hat anyone can receive like
t hat which you have received, ot herwise t hey would engage you in argument before your Lord.''
Say: "All t he bount y is in t he Hand of Allah; He grant s t o whom He wills. And Allah is All-
Sufficient for His creat ures' needs, All-Knower.'') (74. He select s for His Mercy whom He wills
and Allah is t he Owner of great bount y.)
The Envy the Jews Feel Towards Muslims; Their Wicked Plots
Against Muslims
Allah st at es t hat t he Jews envy t he fait hful and wish t hey could misguide t hem. Allah st at es
t hat t he punishment of t his behavior will fall back upon t hem, while t hey are unaware. Allah
crit icizes t hem,
You know for cert ain t hat Allah's Ayat are t rue and aut hent ic,
ラ
∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ヱ∠ モ
͡ト
͡ ⇒∠ら∇ャゅ͡よ ペ
zエ∠ ∇ャや ラ
∠ ヲ⊥ジら͡ ∇ヤゎ∠ ユ∠ ャ͡ ょ
͡ ⇒わ∠ ム͡ ∇ャや モ
∠ ∇ワほ∠Αぴ
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ ル∠ぺヱ∠ ペ zエ ∠ ∇ャや
(O People of t he Script ure: Why do you mix t rut h wit h falsehood and conceal t he t rut h while
you know) by hiding what is in your Books about t he descript ion of Muhammad , while you know
what you do.
This is a wicked plan from t he People of t he Book t o deceive Muslims who are weak in t he
religion. They decided t hat t hey would pret end t o be believers in t he beginning of t he day, by
at t ending t he dawn prayer wit h t he Muslims. However, when t he day ended, t hey would revert
t o t heir old religion so t hat t he ignorant people would say, "They revert ed t o t heir old religion
because t hey uncovered some short comings in t he Islamic religion.'' This is why t hey said next .
びラ
∠ ヲ⊥バィ
͡ ∇ゲΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ぴ
(so t hat t hey may t urn back.) Ibn Abi Naj ih said t hat Muj ahid comment ed about t his Ayah,
which refers t o t he Jews, "They at t ended t he dawn prayer wit h t he Prophet and disbelieved in
t he end of t he day in order t o misguide t he people. This way, people would t hink t hat t hey
have uncovered short comings in t he religion t hat t hey briefly followed.''
They said, do not t rust anyone wit h your secret knowledge, except t hose who follow your
religion. Therefore, t hey say, do not expose your knowledge t o Muslims in order t o prevent
t hem from believing in it and, t hus, use it as proof against you. Allah replied,
Allah guides t he heart s of t he fait hful t o t he perfect fait h t hrough t he clear Ayat , plain proofs
and unequivocal evidence t hat He has sent down t o His servant and Messenger Muhammad .
This occurs, O you Jews, even t hough you hide t he descript ion of Muhammad . t he unlet t ered
Prophet whom you find in your Books t hat you received from t he earlier Prophet s. Allah's
st at ement ;
They say, "Do not disclose t he knowledge t hat you have t o t he Muslims, t o prevent t hem from
learning it and t hus becoming your equals. They will be even bet t er because t hey will believe
in it or will use it against you as evidence wit h your Lord, and t hus est ablish Allah's proof
against you in t his life and t he Hereaft er.'' Allah said,
ゅ∠ョ Ι
z ま͡ マ
∠ ∇Βャ∠ま͡ ロ͡ キあ ぽ∠ Α⊥ Ι
z ケ∃ ゅ∠レΑ͡ギよ͡ ヮ⊥ ∇レョ∠ ∇ほゎ∠ ラ͡ま ∇リョz ∇ユヰ⊥ ∇レョ͡ ヱ∠ ぴ
びゅ⇔ヨ͡もべ∠ホ ヮ͡ ∇Βヤ∠ハ
∠ ろ
∠ ∇ョキ⊥
(and among t hem t here is he who, if ent rust ed wit h a single silver coin, will not repay it unless
you const ant ly st and demanding,) and insist ing on acquiring your right ful propert y. If t his is
what he would do wit h one Dinar, t hen what about what is more t han a Dinar We ment ioned
t he meaning of Qint ar in t he beginning of t his Surah, while t he value of Dinar is well known.
Allah's st at ement ,
び∀モΒ͡らシ
∠ リ
∠ ΒあΒョあ Ε
⊥ や ヴ͡プ ゅ∠レ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャ∠ ∇やヲ⊥ャゅ∠ホ ∇ユヰ⊥ ルz ほ∠よ͡ マ
∠ ャ͡ク∠ ぴ
(because t hey say: "There is no blame on us t o bet ray and t ake t he propert ies of t he illit erat es
(Arabs).'') means, what made t hem rej ect t he t rut h (or what t hey owed) is t hat t hey said,
"There is no harm in our religion if we eat up t he propert y of t he unlet t ered ones, t he Arabs,
for Allah has allowed it for us.'' Allah replied,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α ∇ユワ⊥ ヱ∠ ゆ
∠ グ͡ ム∠ ∇ャや ヮ͡ ヤzャや ヴ∠ヤハ
∠ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ぴ
(But t hey t ell a lie against Allah while t hey know it .) for t hey invent ed t his lie and word of
misguidance. Rat her, Allah would not allow t his money for t hem unless t hey had a right t o it .
` Abdur-Razzaq recorded t hat Sa` sa` ah bin Yazid said t hat a man asked Ibn ` Abbas, "During
bat t le, we capt ure some propert y belonging t o Ahl Adh-Dhimmah, such as chickens and sheep.''
Ibn ` Abbas said, "What do you do in t his case'' The man said, "We say t hat t here is no sin (if we
confiscat e t hem) in t his case.'' He said, "That is what t he People of t he Book said,
び∀モΒ͡らシ
∠ リ
∠ ΒあΒョあ Ε
⊥ や ヴ͡プ ゅ∠レ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャ∠ぴ
(There is no blame on us t o bet ray and t ake t he propert ies of t he illit erat es (Arabs).)
Verily, if t hey pay t he Jizyah, t hen you are not allowed t heir propert y, except when t hey
willingly give it up.''
びリ
∠ Β͡ボzわヨ⊥ ∇ャや ぁょエ
͡ Α⊥ ヮ∠ ヤzャや ラ
z み͡プ∠ ぴ
(verily, t hen Allah loves t he Mut t aqin.)
びり͡ ゲ∠ カ
͡Ιx や ヴ͡プ ∇ユヰ⊥ ャ∠ ペ
∠ ⇒∠ヤカ
∠ Ι
∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(t hey shall have no port ion in t he Hereaft er.)
び∇ユヰ͡ Βあミゴ∠ Α⊥ Ι
∠ ヱ∠ ぴ
(nor will He purify t hem) from sins and impurit ies. Rat her, He will order t hem t o t he Fire,
There are several Hadit hs on t he subj ect of t his Ayah, some of which follow. The First Hadit h
Imam Ahmad recorded t hat Abu Dharr said, "The Messenger of Allah said, c
∩͡ゆク͡ ゅ∠ム∇ャや ブ
͡ ヤ͡エ
∠ ∇ャゅ͡よ ヮ⊥ わ∠ バ∠ ∇ヤシ
͡ ペ
⊥ あヘレ∠ ヨ⊥ ∇ャや∠ヱ ∩⊥モら͡ ∇ジヨ⊥ ∇ャや»
«ラゅzレヨ∠ ∇ャや∠ヱ
(There are t hree persons whom Allah will not speak t o, look at on t he Day of Resurrect ion or
purify, and t hey shall t ast e a painful t orment . I said, ` O Messenger of Allah! Who are t hey, may
t hey gain failure and loss' He said, repeat ing t his st at ement t hrice, ` The Musbil (man whose
clot hes reach below t he ankles), he who swears while lying so as t o sell his merchandize and
t he one who gives charit y and reminds people of it ).')'' This was also recorded by Muslim, and
t he collect ors of t he Sunan. Anot her Hadit h
Imam Ahmad recorded t hat ` Adi bin ` Amirah Al-Kindi said, "Imru' Al-Qays bin ` Abis, a man from
Kindah, disput ed wit h a man from Hadramut in front of t he Messenger of Allah concerning a
piece of land. The Prophet required t he man from Hadramut t o present his evidence, but he
did not have any. The Prophet required Imru' Al-Qays t o swear t o his t rut hfulness, but t he man
from Hadramut said, ` O Messenger of Allah! If you only require him t o swear, t hen by t he Lord
of t he Ka` bah (Allah), my land is lost .' The Messenger of Allah said,
メ
∠ ゅ∠ョ ゅ∠ヰよ͡ ノ∠ ト
͡ わ∠ ∇ボΒ∠ ャ͡ る∃ よ∠ ク͡ ゅ∠ミ リ
∃ Β͡ヨΑ∠ ヴヤ∠ハ ブ ∠ ヤ∠ェ
∠ ∇リョ∠ »
«ラゅ∠ら∇ツビ ∠ ヮ͡ ∇Βヤ∠ハ ∠ ヲ∠ ワ⊥ ヱ∠ モ zィ ∠ ヱ∠ ゴz ハ
∠ ぶ
∠ やヶ
∠ ボ͡ ャ∠ ∩∃ギェ
∠ ぺ∠
(Whoever swears while lying t o acquire t he propert y of ot hers, will meet Allah while He is
angry wit h him.)'' Raj a' one of t he narrat ors of t he Hadit h, said t hat t he Messenger of Allah t hen
recit ed,
Imru' Al-Qays said, ` What if one forfeit s t his disput e, what will he gain, O Messenger of Allah'
The Prophet answered, ` Paradise.' Imru' Al-Qays said, ` Bear wit ness t hat I forfeit all t he land
for him.''' An-Nasa'i also recorded t his Hadit h. Anot her Hadit h
Imam Ahmad recorded t hat ` Abdullah said t hat t he Messenger of Allah said,
ゅ∠ヰ͡よ ノ∠ ト
͡ わ∠ ∇ボΒ∠ ャ͡ ∩∀ゲィ
͡ ゅ∠プ ゅ∠ヰΒ͡プ ヲ∠ ワ⊥ リ
∃ Β͡ヨΑ∠ ヴヤ∠ハ ブ ∠ ヤ∠ェ
∠ ∇リョ∠ »
ヮ͡ ∇Βヤ∠ハ
∠ ヲ∠ ワ⊥ ヱ∠ モ zィ∠ ヱ∠ ゴz ハ
∠ ぶ ∠ やヶ ∠ ボ͡ ャ∠ ∩∃ユヤ͡∇ジョ⊥ ン͡ゲ∇ョや メ∠ ゅ∠ョ
«ラゅ∠ら∇ツビ ∠
(Whoever t akes a false oat h t o deprive a Muslim of his propert y will meet Allah while He is
angry wit h him.)
Al-Ash` at h said, "By Allah! This verse was revealed concerning me. I owned some land wit h a
Jewish man who denied my right , and I complained against him t o t he Messenger of Allah. The
Prophet asked me, ` Do you have evidence' I said, ` I don't have evidence.' He said t o t he Jew,
` Take an oat h t hen.' I said, ` O Allah's Messenger! He will t ake a (false) oat h immediat ely, and I
will lose my propert y.' Allah revealed t he verse,
Abu Dawud and At -Tirmidhi also recorded t his Hadit h, and At -Tirmidhi graded it Hasan Sahih.
Muj ahid, Ash-Sha` bi, Al-Hasan, Qat adah and Ar-Rabi` bin Anas said t hat ,
びょ
͡ ⇒∠わム͡ ∇ャゅ͡よ ユ⊥ヰわ∠ レ∠ ジ
͡ ∇ャぺ∠ ラ
∠ ヱ⊥ヲ∇ヤΑ∠ ぴ
(who dist ort t he Book wit h t heir t ongues,) means, "They alt er t hem (Allah's Words).''
Al-Bukhari report ed t hat Ibn ` Abbas said t hat t he Ayah means t hey alt er and add alt hough none
among Allah's creat ion can remove t he Words of Allah from His Books, t hey alt er and dist ort
t heir apparent meanings. Wahb bin Munabbih said, "The Tawrah and t he Inj il remain as Allah
revealed t hem, and no let t er in t hem was removed. However, t he people misguide ot hers by
addit ion and false int erpret at ion, relying on books t hat t hey wrot e t hemselves. Then,
As for Allah's Books, t hey are st ill preserved and cannot be changed.'' Ibn Abi Hat im recorded
t his st at ement . However, if Wahb meant t he books t hat are current ly in t he hands of t he
People of t he Book, t hen we should st at e t hat t here is no doubt t hat t hey alt ered, dist ort ed,
added t o and delet ed from t hem. For inst ance, t he Arabic versions of t hese books cont ain
t remendous error, many addit ions and delet ions and enormous misint erpret at ion. Those who
rendered t hese t ranslat ions have incorrect comprehension in most , rat her, all of t hese
t ranslat ions. If Wahb meant t he Books of Allah t hat He has wit h Him, t hen indeed, t hese Books
are preserved and were never changed.
ユ∠ ∇ムエ
⊥ ∇ャや∠ヱ ょ ∠ ⇒∠わム͡ ∇ャや ヮ⊥ ヤzャや ヮ⊥ Β͡ゎ∇ぽΑ⊥ ラ∠ぺ ゲ∃ ゼ ∠ ら∠ ャ͡ ラ ∠ ゅ∠ミ ゅ∠ョぴ
ラ
͡ ヱ⊥キ リ͡ョ ヴあャ や⇔キゅ∠らハ ͡ ∇やヲ⊥ルヲ⊥ミ サ ͡ ゅzレヤ͡ャ メ ∠ ヲ⊥ボΑ∠ zユを⊥ ∠りヲz ら⊥ レぁ ャや∠ヱ
∠ラヲ⊥ヨヤあ∠バゎ⊥ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ リ ∠ ΒあΒレ͡ ⇒zよケ∠ ∇やヲ⊥ルヲ⊥ミ リ͡ム⇒∠ャヱ∠ ヮ͡ ヤzャや
ラ∠ぺ ∇ユミ⊥ ゲ∠ ョ⊥ ∇ほΑ∠ Ι∠ ヱ∠ - ラ ∠ ヲ⊥シケ⊥ ∇ギゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ヱ∠ ょ ∠ ⇒∠わム͡ ∇ャや
ゲ͡ ∇ヘム⊥ ∇ャゅ͡よ ユ⊥ミゲ⊥ ョ⊥ ∇ほΑ∠ ぺ∠ ゅ⇔よゅ∠よ∇ケぺ∠ リ∠ ∇ΒΒあ ら͡ レz ャや∠ヱ る∠ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ∇やヱ⊥グ͡ガわz ∠ゎ
びラ ∠ ヲ⊥ヨヤ͡∇ジョぁ ユ⊥わル∠ぺ ∇クま͡ ギ∠ ∇バよ∠
(79. It is not (possible) for any human being t o whom Allah has given t he Book and Al-Hukm and
prophet hood t o say t o t he people: "Be my worshippers rat her t han Allah's.'' On t he cont rary (he
would say): "Be you Rabbaniyyun, because you are t eaching t he Book, and you are st udying it .'')
(80. Nor would he order you t o t ake angels and Prophet s for lords. Would he order you t o
disbelieve aft er you have submit t ed t o Allah's will)
This crit icism refers t o t he ignorant rabbis, priest s and t eachers of misguidance, unlike t he
Messengers and t heir sincere knowledgeable followers who implement t heir knowledge; for
t hey only command what Allah commands t hem, as t heir honorable Messengers conveyed t o
t hem. They also forbid what Allah forbade for t hem, by t he words of His honorable Messengers.
The Messengers, may Allah's peace and blessings be on all of t hem, are t he emissaries bet ween
Allah and His creat ion, conveying Allah's Message and Trust . The messengers indeed fulfilled
t heir mission, gave sincere advice t o creat ion and conveyed t he t rut h t o t hem. Allah's
st at ement ,
ょ
∠ ⇒∠わム͡ ∇ャや ラ
∠ ヲ⊥ヨヤあバ∠ ゎ⊥ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ リ
∠ ΒあΒレ͡ ⇒zよケ∠ ∇やヲ⊥ルヲ⊥ミ リ͡ム⇒∠ャヱ∠ ぴ
びラ ∠ ヲ⊥シケ⊥ ∇ギゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ヱ∠
(On t he cont rary (he would say), "Be you Rabbaniyyun, because you are t eaching t he Book, and
you are st udying it .'') means, t he Messenger recommends t he people t o be Rabbaniyyun. Ibn
` Abbas, Abu Razin and several ot hers said t hat Rabbaniyyun means, "Wise, learned, and
forbearing.'' Ad-Dahhak comment ed concerning Allah's st at ement ,
びラ
∠ ヲ⊥シケ⊥ ∇ギゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ヱ∠ ょ
∠ ⇒∠わム͡ ∇ャや ∠ラヲ⊥ヨヤあ∠バゎ⊥ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ぴ
(because you are t eaching t he Book, and you are st udying it .) "Whoever learns t he Qur'an
deserves t o become a Faqih (learned).''
びラ
∠ ヲ⊥シケ⊥ ∇ギゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ヱ∠ ぴ
(and you are st udying it ), preserving it s words.
びラ
∠ ヲ⊥ヨヤ͡∇ジョぁ ユ⊥わル∠ぺ ∇クま͡ ギ∠ ∇バよ∠ ゲ͡ ∇ヘム⊥ ∇ャゅ͡よ ユ⊥ミゲ⊥ ョ⊥ ∇ほΑ∠ ぺ∠ぴ
(Would he order you t o disbelieve aft er you have submit t ed t o Allah's will) meaning, he would
not do t hat , for whoever calls t o worshipping ot her t han Allah, will have called t o Kufr. The
Prophet s only call t o Iman which commands worshipping Allah Alone wit hout part ners. Allah
said in ot her Ayat ,
ヮ͡ ∇Βャ∠ま͡ ヴ͡ェヲ⊥ル Ι
z ま͡ メ
∃ ヲ⊥シケz リ͡ョ マ∠ ヤ͡∇らホ∠ リ͡ョ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ョヱ∠ ぴ
びラ
͡ ヱ⊥ギら⊥ ∇ハゅ∠プ ∇ゅル∠ ぺ∠ Ι
z ま͡ ヮ∠ ⇒∠ャま͡ Ι ヮ⊥ zルぺ∠
(And We did not send any Messenger before you (O Muhammad ) but We revealed t o him
(saying): "None has t he right t o be worshipped but I, so worship Me''.) 21:25 ,
ゅ∠レ∇ヤバ∠ ィ
∠ ぺ∠ べ∠レ͡ヤシ
⊥ ケぁ リ͡ョ マ
∠ ヤ͡∇らホ∠ リ͡ョ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ ∇リョ∠ ∇モゃ∇シや∠ヱぴ
びラ∠ ヱ⊥ギら∠ ∇バΑ⊥ る⇔ ヰ∠ ャ͡や∠¬ リ
͡ ⇒∠ヨ∇ェゲz ャや ラ
͡ ヱ⊥キ リ͡ョ
(And ask t hose of Our Messengers whom We sent before you: "Did We ever appoint gods t o be
worshipped besides t he Most Gracious (Allah)'') 43:45
ょ
∃ ⇒∠わミ͡ リあョ ユ⊥ムわ⊥ ∇Βゎ∠ や∠¬ べ∠ヨャ∠ リ ∠ ∇ΒΒあら͡ レz ャや ペ
∠ ⇒∠んΒ͡ョ ヮ⊥ ヤzャや グ∠ カ
∠ ぺ∠ ∇クま͡ヱ∠ ぴ
∇ユム⊥ バ∠ ョ∠ ゅ∠ヨャあ ∀ベギあ ダ ∠ ョぁ ∀メヲ⊥シ∠ケ ∇ユミ⊥ ¬∠ べ∠ィ zユを⊥ る∃ ヨ∠ ∇ムェ ͡ ヱ∠
ヴ∠ヤハ ∠ ∇ユゎ⊥ ∇グカ∠ ぺ∠ヱ∠ ∇ユゎ⊥ ∇ケゲ∠ ∇ホぺ∠¬∠ メ
∠ ゅ∠ホ ヮ⊥ zルゲ⊥ ダ ⊥ レ∠わャ∠ヱ∠ ヮ͡ よ͡ zリレ⊥ ョ͡ ∇ぽわ⊥ ャ∠
∇ゅル∠ ぺ∠ヱ∠ ∇やヱ⊥ギヰ∠ ∇セゅ∠プ メ ∠ ゅ∠ホ ゅ∠ル∇ケゲ∠ ∇ホぺ∠ ∇やヲ⊥ャゅ∠ホ ン͡ゲ∇タま͡ ∇ユム⊥ ャ͡ク
マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ マ ∠ ャ͡ク∠ ギ∠ ∇バよ∠ ヴzャ∠ヲ∠ゎ ∇リヨ∠ プ∠ - リ ∠ Α͡ギヰ͡ ⇒zゼャや リ ∠ ョあ ∇ユム⊥ バ∠ ョ∠
びラ ∠ ヲ⊥ボジ ͡ ⇒∠ヘ∇ャや ユ⊥ ワ⊥
(81. And (remember) when Allah t ook t he covenant of t he Prophet s, saying: "Take what ever I
gave you from t he Book and Hikmah, and aft erwards t here will come t o you a Messenger
confirming what is wit h you; you must , t hen, believe in him and help him.'' Allah said: "Do you
agree (t o it ) and will you t ake up Isri'' They said: "We agree.'' He said: "Then bear wit ness; and I
am wit h you among t he wit nesses.'') (82. Then whoever t urns away aft er t his, t hey are t he
rebellious.)
Ibn ` Abbas, Muj ahid, Ar-Rabi` , Qat adah and As-Suddi said t hat ` Isri' means, "My covenant .''
Muhammad bin Ishaq said t hat ,
びン͡ゲ∇タま͡ぴ
(Isri) means, "The responsibilit y of My covenant t hat you t ook,'' meaning, t he rat ified pledge
t hat you gave Me.
リ
∠ ョあ ∇ユム⊥ バ∠ ョ∠ ∇ゅル∠ ぺ∠ヱ∠ ∇やヱ⊥ギヰ∠ ∇セゅ∠プ メ ∠ ゅ∠ホ ゅ∠ル∇ケゲ∠ ∇ホぺ∠ ∇やヲ⊥ャゅ∠ホぴ
びマ∠ ャ͡ク∠ ギ∠ ∇バよ∠ ヴzャ∠ヲ∠ゎ ∇リヨ∠ ヘ∠ レ∠ Α͡ギヰ͡ ⇒zゼャや
(They said: "We agree.'' He said: "Then bear wit ness; and I am wit h you among t he wit nesses.''
t hen whoever t urns away aft er t his,'') from fulfilling t his pledge and covenant , c
びラ
∠ ヲ⊥ボジ
͡ ⇒∠ヘ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(t hey are t he rebellious.) ` Ali bin Abi Talib and his cousin ` Abdullah bin ` Abbas said, "Allah
never sent a Prophet but aft er t aking his pledge t hat if Muhammad were sent in his lifet ime, he
would believe in and support him.'' Allah commanded each Prophet t o t ake a pledge from his
nat ion t hat if Muhammad were sent in t heir t ime, t hey would believe in and support him.
Tawus, Al-Hasan Al-Basri and Qat adah said, "Allah t ook t he pledge from t he Prophet s t hat t hey
would believe in each ot her'', and t his st at ement does not cont radict what ` Ali and Ibn ` Abbas
st at ed.
Therefore, Muhammad is t he Final Prophet unt il t he Day of Resurrect ion. He is t he great est
Imam, who if he exist ed in any t ime period, deserves t o be obeyed, rat her t han all ot her
Prophet s. This is why Muhammad led t he Prophet s in prayer during t he night of Isra' when t hey
gat hered in Bayt Al-Maqdis (Jerusalem). He is t he int ercessor on t he Day of Gat hering, when
t he Lord comes t o j udge bet ween His servant s. This is Al-Maqam Al-Mahmud (t he praised
st at ion) refer t o 17:79 t hat only Muhammad deserves, a responsibilit y which t he might y
Prophet s and Messengers will decline t o assume. However, Muhammad will carry t he t ask of
int ercession, may Allah's peace and blessings be on him.
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ リ∠ョ ユ∠ ヤ∠∇シぺ∠ ヮ⊥ ャ∠ヱ∠ ぴ
(submit t ed all creat ures in t he heavens and t he eart h,) Willingly, or not . Allah said in ot her
Ayat ,
ゅ⇔ハ∇ヲデ
∠ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ リ∠ョ ギ⊥ イ
⊥ ∇ジΑ∠ ヮ͡ ヤzャ∠ヱぴ
びゅ⇔ワ∇ゲミ∠ ヱ∠
(And unt o Allah (Alone) falls in prost rat ion whoever is in t he heavens and t he eart h, willingly or
unwillingly.) 13:15 , and,
ヮ⊥ ヤ⊥⇒∠ヤニ͡ ほ⊥Βz ヘ∠ わ∠ Α∠ ¬∃ ∇ヴセ∠ リ͡ョ ヮ⊥ zヤャや ペ ∠ ヤ∠カ∠ ヴ∠ャま͡ ∇や∇ヱゲ∠ Β∠ ∇ヨャ∠ ヱ∠ ぺ∠ぴ
ギ⊥ イ⊥ ∇ジΑ∠ ヮ͡ ヤzャ͡ヲ∠ ∇ヨワ⊥ ヱ∠ ヮ͡ ヤzャ͡ や⇔ギイ
zシ⊥ モ ͡ も͡ べ∠ヨゼz ∇ャや∠ヱ リ͡ Β͡ヨΒ∠ ∇ャや リ ͡ハ ∠
る∃ よz へ∠キ リ͡ョ チ ͡ ∇ケΙ x や ヴ͡プ ゅ∠ョヱ∠ れ ͡ ヲ∠ ⇒∠ヨジz ャや ヴ͡プ ゅ∠ョ
リあョ ∇ユヰ⊥ よz ケ∠ ラ ∠ ヲ⊥ヘ⇒∠ガΑ∠ ラ∠ ヱ⊥ゲら͡ ∇ムわ∠ ∇ジΑ∠ Ι ∠ ∇ユワ⊥ ヱ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ
びラ ∠ ヱ⊥ゲョ∠ ∇ぽΑ⊥ ゅ∠ョ ラ ∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ヱ∠ ∇ユヰ͡ ホ͡ ∇ヲプ∠
(Have t hey not observed t hings t hat Allah has creat ed: (how) t heir shadows incline t o t he right
and t o t he left , making prost rat ion unt o Allah, and t hey are lowly And t o Allah prost rat e all
t hat is in t he heavens and all t hat is in t he eart h, of t he moving creat ures and t he angels, and
t hey are not proud. They fear t heir Lord above t hem, and t hey do what t hey are commanded)
16: 48-50 .
Therefore, t he fait hful believer submit s t o Allah in heart and body, while t he disbeliever
unwillingly submit s t o Him in body only, since he is under Allah's power, irresist ible cont rol and
might y kingship t hat cannot be repelled or resist ed. Waki` report ed t hat Muj ahid said t hat t he
Ayah,
ゅ⇔ハ∇ヲデ
∠ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ リ∠ョ ユ∠ ヤ∠∇シぺ∠ ヮ⊥ ャ∠ヱ∠ ぴ
びゅ⇔ワ∇ゲミ∠ ヱ∠
(While t o Him submit t ed all creat ures in t he heavens and t he eart h, willingly or unwillingly), is
similar t o t he Ayah,
チ
∠ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
∠ ヤ∠カ
∠ ∇リョz ∇ユヰ⊥ わ∠ ∇ャほ∠シ
∠ リ͡ゃャ∠ヱ∠ ぴ
びヮ⊥ zヤャや リ
z ャ⊥ヲ⊥ボΒ∠ ャ∠
(And verily, if you ask t hem: "Who creat ed t he heavens and t he eart h'' Surely, t hey will say:
"Allah'') 39:38 .
ゅ⇔ハ∇ヲデ
∠ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ リ∠ョ ユ∠ ヤ∠∇シぺ∠ ヮ⊥ ャ∠ヱ∠ ぴ
びゅ⇔ワ∇ゲミ∠ ヱ∠
(while t o Him submit t ed all creat ures in t he heavens and t he eart h, willingly or unwillingly.)
びラ
∠ ヲ⊥バィ
∠ ∇ゲΑ⊥ ヮ͡ ∇Βャ∠ま͡ヱ∠ ぴ
(And t o Him shall t hey all be ret urned) on t he Day of Ret urn, when He will reward or punish
each person according t o his or her deeds.
びゅ∠レ∇Βヤ∠ハ
∠ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ ∇モホ⊥ ぴ
(Say: "We believe in Allah and in what has been sent down t o us) t he Qur'an,
ペ
∠ ⇒∠エ∇シま͡ヱ∠ モ
∠ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヴ∠ヤハ
∠ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ぴ
びゆ∠ ヲ⊥ボ∇バΑ∠ ヱ∠
(and what was sent down t o Ibrahim, Ismai` 0l, Ishaq, Ya` qub) t he script ures and revelat ion,
びヅ
∠ ゅ∠ら∇シΕ
∠ や∠ヱぴ
(and t he Asbat ,) t he Asbat are t he t welve t ribes who originat ed from t he t welve children of
Israel (Ya` qub).
びヴ∠ジΒ͡ハヱ∠ ヴ∠シヲ⊥ョ ヴ
∠ ゎ͡ ヱ⊥ぺ ゅ∠ョヱ∠ ぴ
(and what was given t o Musa, ` Isa) t he Tawrah and t he Inj il,
び∇ユヰ⊥ ∇レョあ ギ∃ ェ
∠ ぺ∠ リ
∠ ∇Βよ∠ ベ
⊥ あゲヘ∠ ル⊥ Ι
∠ぴ
(We make no dist inct ion bet ween one anot her among t hem) we believe in all of t hem,
びラ
∠ ヲ⊥ヨヤ͡∇ジョ⊥ ヮ⊥ ャ∠ リ
⊥ ∇エル∠ ヱ∠ ぴ
(And t o Him (Allah) we have submit t ed (in Islam))
Therefore, fait hful Muslims believe in every Prophet whom Allah has sent and in every Book He
revealed, and never disbelieve in any of t hem. Rat her, t hey believe in what was revealed by
Allah, and in every Prophet sent by Allah. Allah said next ,
びヮ⊥ ∇レョ͡ モ
∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ゅ⇔レΑ͡キ ユ͡ ⇒∠ヤ∇シΗ
͡ や ゲ∠ ∇Βビ
∠ ヒ͡ わ∠ ∇らΑ∠ リ∠ョヱ∠ ぴ
(And whoever seeks a religion ot her t han Islam, it will never be accept ed of him,) whoever
seeks ot her t han what Allah has legislat ed, it will not be accept ed from him,
びリ
∠ Α͡ゲジ
͡ ⇒∠ガ∇ャや リ
∠ ョ͡ り͡ ゲ∠ カ
͡Ιx や ヴ͡プ ヲ∠ ワ⊥ ヱ∠ ぴ
(and in t he Hereaft er he will be one of t he losers.)
Allah Does Not Guide People Who Disbelieve After they Believed,
Unless They Repent
Ibn Jarir recorded t hat Ibn ` Abbas said, "A man from t he Ansar embraced Islam, but lat er
revert ed and j oined t he polyt heist s. He lat er on became sorry and sent his people t o, ` Ask t he
Messenger of Allah for me, if I can repent .' Then,
This is t he wording recorded by An-Nasa'i, Al-Hakim and Ibn Hibban. Al-Hakim said, "It s chain is
Sahih and t hey did not record it .''
Allah's st at ement ,
∇ユヰ͡ レ͡ ⇒∠ヨΑ͡ま ギ∠ ∇バよ∠ ∇やヱ⊥ゲヘ∠ ミ∠ ゅ⇔ョ∇ヲホ∠ ヮ⊥ ヤzャや ン͡ギ∇ヰΑ∠ ブ ∠ ∇Βミ∠ ぴ
びろ
⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ワ⊥ ¬∠ べ∠ィヱ∠ ペ
xェ∠ メ
∠ ヲ⊥シゲz ャや ラ
z ぺ∠ ∇やヱ⊥ギヰ͡ セ
∠ ヱ∠
(How shall Allah guide a people who disbelieved aft er t heir belief and aft er t hey bore wit ness
t hat t he Messenger is t rue and aft er clear proofs came t o t hem)
means, t he proofs and evidences were est ablished, t est ifying t o t he t rut h of what t he
Messenger was sent wit h. The t rut h was t hus explained t o t hem, but t hey revert ed t o t he
darkness of polyt heism. Therefore, how can such people deserve guidance aft er t hey willingly
leapt int o ut t er blindness This is why Allah said,
びリ
∠ Β͡ヨヤ͡⇒zヌャや ュ∠ ∇ヲボ∠ ∇ャや ン͡ギ∇ヰΑ∠ Ι
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah guides not t he people who are wrongdoers.)
He t hen said,
Allah curses t hem and His creat ion also curses t hem.
びべ∠ヰΒ͡プ リ
∠ Α͡ギヤ͡⇒∠カぴ
(They will abide t herein) in t he curse,
びラ
∠ ヱ⊥ゲヌ
∠ レ⊥Α ∇ユワ⊥ Ι
∠ ヱ∠ ゆ
⊥ や∠グ∠バ∇ャや ユ⊥ ヰ⊥ ∇レハ
∠ ブ
⊥ zヘガ
∠ Α⊥ Ι
∠ぴ
(Neit her will t heir t orment be light ened nor will it be delayed or post poned.) for, t he t orment
will not be lessened, not even for an hour. Aft er t hat , Allah said,
ヮ∠ ヤzャや ラ
z み͡プ∠ ∇やヲ⊥エヤ∠∇タぺ∠ヱ∠ マ
∠ ャ͡ク∠ ギ͡ ∇バよ∠ リ͡ョ ∇やヲ⊥よゅ∠ゎ リ
∠ Α͡グャzや Ι
z ま͡ぴ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ
(Except for t hose who repent aft er t hat and do right eous deeds. Verily, Allah is Oft -Forgiving,
Most Merciful.)
This Ayah indicat es Allah's kindness, graciousness, compassion, mercy and favor on His
creat ures when t hey repent t o Him, for He forgives t hem in t his case.
リzャ や⇔ゲ∇ヘミ⊥ ∇やヱ⊥キや∠キ∇コや zユを⊥ ∇ユヰ͡ レ͡ ⇒∠ヨΑ͡ま ギ∠ ∇バよ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ラ z ま͡ぴ
リ
∠ Α͡グャzや ラz ま͡ - ∠ラヲぁャべzツャや ユ⊥ ワ⊥ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ ∇ユヰ⊥ わ⊥ よ∠ ∇ヲゎ∠ モ
∠ ら∠ ∇ボゎ⊥
ユ͡ワ͡ギ∠ェ∠ぺ ∇リョ͡ モ ∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ゎゅ∠ョヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠
∇ユヰ⊥ ャ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ヮ͡ よ͡ ンギ∠ わ∠ ∇プや ヲ͡ ャ∠ヱ∠ ゅ⇔らワ∠ ク∠ チ ͡ ∇ケΙ x や ¬⊥ ∇モあョ
びリ ∠ Α͡ゲダ
͡ ⇒zル リあョ ∇ユヰ⊥ ャ∠ ゅ∠ョヱ∠ ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ
(90. Verily, t hose who disbelieved aft er t heir belief and t hen went on increasing in t heir
disbelief never will t heir repent ance be accept ed. And t hey are t hose who are ast ray.) (91.
Verily, t hose who disbelieved, and died while t hey were disbelievers, t he (whole) eart h full of
gold will not be accept ed from anyone of t hem if t hey offered it as a ransom. For t hem is a
painful t orment and t hey will have no helpers.)
や∠クま͡ ヴzわェ
∠ ろ
͡ ⇒∠ゃΒあ ジ
z ャや ∠ラヲ⊥ヤ∠ヨ∇バ∠Α リ
∠ Α͡グヤzャ͡ る⊥ よ∠ ∇ヲzわャや ろ͡ ジ ∠ ∇Βャ∠ヱ∠ ぴ
びれ
⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ワ⊥ ギ∠ ェ∠ ぺ∠ ゲ∠ ツ
∠ ェ ∠
(And of no effect is t he repent ance of t hose who cont inue t o do evil deeds unt il deat h faces
one of t hem) 4:18 .
∇リョ͡ モ
∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ゎゅ∠ョヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや ラ
z ま͡ぴ
びヮ͡ よ͡ ン∠ギわ∠ ∇プや ヲ͡ ャ∠ヱ∠ ゅ⇔らワ∠ ク∠ チ
͡ ∇ケΙ
x や ¬⊥ ∇モあョ ユ͡ワギ͡ ェ
∠ ぺ∠
(Verily, t hose who disbelieved, and died while t hey were disbelievers, t he (whole) eart h full of
gold will not be accept ed from anyone of t hem even if t hey offered it as a ransom.)
Those who die while disbelievers, shall have no good deed ever accept ed from t hem, even if
t hey spent t he eart h's fill of gold in what was perceived t o be an act of obedience. The Prophet
was asked about ` Abdullah bin Jud` an, who used t o be generous t o guest s, helpful t o t he
indebt ed and who gave food (t o t he poor); will all t hat benefit him The Prophet said,
ヶ͡ャ ゲ͡ヘ∇ビや ゆ
あ ケ∠ :ゲ͡ ∇ワギz ャや リ
∠ ョ͡ ゅ⇔ョ∇ヲΑ∠ ∇モボ⊥ Α∠ ∇ユャ∠ ヮ⊥ zルま͡ ∩ゅ∠ャ»
«リΑあギャや ュ∠ ∇ヲΑ∠ ヶ͡わゃ∠ Β͡トカ ∠
(No, for not even one day during his life did he pronounce, ` O my Lord! Forgive my sins on t he
Day of Judgment .)
Similarly, if t he disbeliever gave t he eart h's full of gold as ransom, it will not be accept ed from
him. Allah said,
び∀モ⇒∠ヤ͡カ Ι
∠ ヱ∠ ヮ͡ Β͡プ ∀ノ∇Β∠よ Ι
zぴ
(...on which t here will be neit her mut ual bargaining nor befriending.) 14:31 , and,
∇リョ͡ モ
∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ゎゅ∠ョヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや ラ
z ま͡ぴ
びヮ͡ よ͡ ン∠ギわ∠ ∇プや ヲ͡ ャ∠ヱ∠ ゅ⇔らワ∠ ク∠ チ
͡ ∇ケΙ
x や ¬⊥ ∇モあョ ユ͡ワギ͡ ェ
∠ ぺ∠
,(Verily, t hose who disbelieved, and died while t hey were disbelievers, t he (whole) eart h full of
gold will not be accept ed from anyone of t hem if t hey offered it as a ransom).
The implicat ion of t his Ayah is t hat t he disbeliever shall never avoid t he t orment of Allah, even
if he spent t he eart h's fill of gold, or if he ransoms himself wit h t he eart h's fill of gold, - all of
it s mount ains, hills, sand, dust , valleys, forest s, land and sea.
Imam Ahmad recorded t hat Anas said t hat t he Messenger of Allah said,
びリ
∠ Α͡ゲダ
͡ ⇒zル リあョ ∇ユヰ⊥ ャ∠ ゅ∠ョヱ∠ ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ∇ユヰ⊥ ャ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(For t hem is a painful t orment and t hey will have no helpers.) for t hey shall not have anyone
who will save t hem from t he t orment of Allah or rescue t hem from His painful punishment .
ゅ∠ョヱ∠ ラ
∠ ヲぁらエ
͡ ゎ⊥ ゅzヨョ͡ ∇やヲ⊥ボヘ͡ レ⊥ゎ ヴzわェ ∠ ゲz ら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
び ∀ユΒ͡ヤ∠ハ ヮ͡ よ͡ ヮ∠ ヤzャや ラ
z み͡プ∠ ¬∃ ∇ヴセ
∠ リ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎ
(92. By no means shall you at t ain Al-Birr, unless you spend of t hat which you love; and
what ever of good you spend, Allah knows it well.)
Imam Ahmad report ed t hat Anas bin Malik said, "Abu Talhah had more propert y t han any ot her
among t he Ansar in Al-Madinah, and t he most beloved of his propert y t o him was Bayruha'
garden, which was in front of t he (Messenger's) Masj id. Somet imes, Allah's Messenger used t o go
t o t he garden and drink it s fresh wat er.'' Anas added, "When t hese verses were revealed,
びラ
∠ ヲぁらエ
͡ ゎ⊥ ゅzヨ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎ ヴzわェ
∠ ゲz ら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
(By no means shall you at t ain Al-Birr unless You spend of t hat which you love,)
びラ
∠ ヲぁらエ
͡ ゎ⊥ ゅzヨ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎ ヴzわェ
∠ ゲz ら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
(By no means shall you at t ain Al-Birr, unless you spend of t hat which you love;) No doubt ,
Bayruha' garden is t he most beloved of all my propert y t o me. So I want t o give it in charit y in
Allah's cause, and I expect it s reward and compensat ion from Allah. O Allah's Messenger! Spend
it where Allah makes you t hink is feasible. ' On t hat , Allah's Messenger said,
∇ギホ∠ ヱ∠ ∩∀ウよ͡ や∠ケ ∀メゅ∠ョ ポ∠ や∠ク ∩∀ウよ͡ や∠ケ ∀メゅ∠ョ ポ ∠ や∠ク ∩∃オよ∠ オ ∃ よ∠ »
«リΒ͡よゲ∠ ∇ホほ∠∇ャや ヶ͡プ ゅ∠ヰヤ∠バ∠ ∇イゎ∠ ∇ラぺ∠ ン∠ケぺ∠ ゅ∠ルぺ∠ヱ∠ ∩⊥ろ∇バヨ͡ シ
∠
(Well-done! It is profit able propert y, it is profit able propert y. I have heard what you have said,
and I t hink it would be proper if you gave it t o your kit h and kin.)
Abu Talhah said, ` I will do so, O Allah's Messenger.' Then Abu Talhah dist ribut ed t hat garden
among his relat ives and cousins.''
This Hadit h was recorded in t he Two Sahihs. They also recorded t hat ` Umar said, "O Messenger
of Allah! I never gained possession of a piece of propert y more precious t o me t han my share in
Khaybar. Therefore, what do you command me t o do wit h it '' The Prophet said,
«り∠ゲヨ∠ んz ャや モ
͡ らあ シ
∠ ヱ∠ モ
∠ ∇タほ∠∇ャや ザ
͡ らあ ェ
∠»
(Ret ain t he land t o give it s fruit s in Allah's cause.)
ュ∠ ゲz ェ
∠ ゅ∠ョ Ι z ま͡ モ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レら∠ ャあ Κ6 ⇒͡ェ ラ ∠ ゅ∠ミ ュ͡ ゅ∠バトz ャや ぁモミ⊥ ぴ
∇モホ⊥ り⊥ や∠ケ∇ヲわz ャや メ ∠ ゴz レ∠ ゎ⊥ ラ∠ぺ モ͡ ∇らホ∠ リ͡ョ ヮ͡ ジ ͡ ∇ヘル∠ ヴ∠ヤハ ∠ モ ⊥ Α͡¬ゲ∠ ∇シま͡
リ͡ ヨ∠ プ∠ - リ ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡ま ゅ∠ワヲ⊥ヤ∇ゎゅ∠プ り͡ や∠ケ∇ヲわz ャゅ͡よ ∇やヲ⊥ゎ∇ほプ∠
ユ⊥ ワ⊥ マ ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ マ∠ ャ͡ク∠ ギ͡ ∇バよ∠ リ͡ョ ゆ ∠ グ͡ ム∠ ∇ャや ヮ͡ ヤzャや ヴ∠ヤハ∠ ン∠ゲわ∠ ∇プや
ユ∠ Β͡ワゲ∠ ∇よま͡ る∠ ヤzョ͡ ∇やヲ⊥バら͡ ゎz ゅ∠プ ヮ⊥ zヤャや ベ∠ ギ∠ タ∠ ∇モホ⊥ - ラ ∠ ヲ⊥ヨヤ͡⇒zヌャや
びリ ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ∠ ョ͡ ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ ゅ⇔ヘΒ͡レェ
∠
(93. All food was lawful t o t he Children of Israel, except what Isra'il made unlawful for himself
before t he Tawrah was revealed. Say: "Bring here t he Tawrah and recit e it , if you are t rut hful.
'') (94. Then aft er t hat , whosoever shall invent a lie against Allah, t hen it is t hese t hat are t he
wrongdoers.) (95. Say:"Allah has spoken t he t rut h; follow t he religion of Ibrahim t he Hanif
(monot heist ), and he was not of t he Mushrikin (idolat ors).'')
Allah's st at ement ,
びメ
∠ ゴz レ∠ ゎ⊥ ラ∠ぺ モ
͡ ∇らホ∠ リ͡ョ ヮ͡ ジ
͡ ∇ヘル∠ ぴ
(before t he Tawrah was revealed) 3:93 , means, Isra'il forbade t hat for himself before t he
Tawrah was revealed. There are t wo obj ect ives behind revealing t his segment of t he Ayah.
First , he forbade himself t he most delight ful t hings for Allah's sake. This pract ice was allowed
during his period of Law, and is, t hus, suit able t hat it is ment ioned aft er Allah's st at ement ,
びラ
∠ ヲぁらエ
͡ ゎ⊥ ゅzヨ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎ ヴzわェ
∠ ゲz ら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
(By no means shall you at t ain Al-Birr, unless you spend of t hat which you love) 3: 92 .
What we are allowed in our Law is t o spend in Allah's obedience from what we like and covet
but not t o prohibit what Allah has allowed . Allah said in ot her Ayat ;
びヮ͡ らあ ェ
⊥ ヴ∠ヤハ
∠ メ
∠ ゅ∠ヨ∇ャや ヴ∠ゎや∠¬ヱ∠ ぴ
(And gives his wealt h, in spit e of love for it ,) 2:177 , and;
びヮ͡ らあ ェ
⊥ ヴ∠ヤハ
∠ ュ∠ ゅ∠バト
z ャや ラ
∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ ぴ
(And t hey give food, in spit e of t heir love for it ,) 76:8 .
The second reason is t hat aft er Allah refut ed t he false Christ ian beliefs and allegat ions about
` Isa and his mot her. Allah st art ed refut ing t he Jews here, may Allah curse t hem, by st at ing
t hat t he abrogat ion of t he Law, t hat t hey denied occurs, already occurred in t heir Law. For
inst ance, Allah has st at ed in t heir Book, t he Tawrah, t hat when Nuh depart ed from t he ark,
Allah allowed him t o eat t he meat of all t ypes of animals. Aft erwards, Isra'il forbade t he meat
and milk of camels for himself, and his children imit at ed t his pract ice aft er him. The Tawrah
lat er on prohibit ed t his t ype of food, and added several more t ypes of prohibit ions. Allah
allowed Adam t o marry his daught ers t o his sons, and t his pract ice was lat er forbidden. The
Law of Ibrahim allowed t he man t o t ake female servant s as companions along wit h his wife, as
Ibrahim did when he t ook Haj ar, while he was married t o Sarah. Lat er on, t he Tawrah
prohibit ed t his pract ice. It was previously allowed t o t ake t wo sist ers as wives at t he same
t ime, as Ya` qub married t wo sist ers at t he same t ime. Lat er on, t his pract ice was prohibit ed in
t he Tawrah. All t hese examples are in t he Tawrah and const it ut e a Naskh (abrogat ion) of t he
Law. Therefore, let t he Jews consider what Allah legislat ed for ` Isa and if such legislat ion falls
under t he cat egory of abrogat ion or not . Why do t hey not t hen follow ` Isa in t his regard
Rat her, t he Jews defied and rebelled against ` Isa and against t he correct religion t hat Allah
sent Muhammad wit h.
ュ∠ ゲz ェ
∠ ゅ∠ョ Ι z ま͡ モ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レら∠ ャあ Κ
6 ⇒͡ェ ラ ∠ ゅ∠ミ ュ͡ ゅ∠バト
z ャや ぁモミ⊥ ぴ
びり⊥ や∠ケ∇ヲわz ャや メ
∠ ゴz レ∠ ゎ⊥ ラ∠ぺ モ
͡ ∇らホ∠ リ͡ョ ヮ͡ ジ
͡ ∇ヘル∠ ヴ∠ヤハ
∠ モ ⊥ Α͡¬ゲ∠ ∇シま͡
(All food was lawful t o t he Children of Israel, except what Isra'il made unlawful for himself
before t he Tawrah was revealed) 3:93 meaning, before t he Tawrah was revealed, all t ypes of
foods were allowed, except what Isra'il prohibit ed for himself. Allah t hen said,
び∇ユわ⊥ レ⊥ミ ラ͡ま ゅ∠ワヲ⊥ヤ∇ゎゅ∠プ り͡ や∠ケ∇ヲわz ャゅ͡よ ∇やヲ⊥ゎ∇ほプ∠ ∇モホ⊥ り⊥ や∠ケ∇ヲわz ャやぴ
(Say: "Bring here t he Tawrah and recit e it , if you are t rut hful.''),
for t he Tawrah affirms what we are st at ing here. Allah said next ,
マ
∠ ャ͡ク∠ ギ͡ ∇バよ∠ リ͡ョ ゆ
∠ グ͡ ム∠ ∇ャや ヮ͡ ヤzャや ヴ∠ヤハ∠ ン∠ゲわ∠ ∇プや リ ͡ ヨ∠ プ∠ ぴ
びラ∠ ヲ⊥ヨヤ͡⇒zヌャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠
(Then aft er t hat , whosoever shall invent a lie against Allah, t hen t hese it is t hat are t he
wrongdoers.) 3:94 , in reference t o t hose who lie about Allah and claim t hat He made t he
Sabbat h and t he Tawrah et ernal. They are t hose who claim t hat Allah did not send anot her
Prophet calling t o Allah wit h t he proofs and evidences, alt hough evidence indicat es t hat
abrogat ion, as we have described, occurred before in t he Tawrah,
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(t hen t hese it is t hat are t he wrongdoers.)
びヮ⊥ zヤャや ベ
∠ ギ∠ タ
∠ ∇モホ⊥ ぴ
(Say, "Allah has spoken t he t rut h;'') 3:95 meaning, O Muhammad, say t hat Allah has said t he
t rut h in what He conveyed and legislat ed in t he Qur'an,
リ
∠ ョ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ゅ⇔ヘΒ͡レェ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ る∠ ヤzョ͡ ∇やヲ⊥バら͡ ゎz ゅ∠プぴ
びリ
∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや
(follow t he religion of Ibrahim t he Hanif, and he was not of t he idolat ors.'') 3:95 .
Therefore, follow t he religion of Ibrahim t hat Allah legislat ed in t he Qur'an. Indeed, t his is t he
t rut h, t here is no doubt in it , and t he perfect way, and no Prophet has brought a more
complet e, clear, plain and perfect way t han he did. Allah said in ot her Ayat ,
and,
ゅ∠ョヱ∠ ゅ⇔ヘΒ͡レェ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ る∠ ヤzョ͡ ∇ノら͡ ゎz や ラ
͡ ぺ∠ マ
∠ ∇Βャ∠ま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ zユを⊥ ぴ
びリ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ ∠ ョ͡ ラ
∠ ゅ∠ミ
(Then, We have sent t he revelat ion t o you (saying): "Follow t he religion of Ibrahim, t he Hanif,
and he was not of t he idolat ers.) 16:123 .
びサ
͡ ゅzレヤ͡ャ ノ∠ ッ
͡ ヱ⊥ ろ
∃ ∇Βよ∠ メ
∠ ヱz ぺ∠ ラ
z ま͡ぴ
(Verily, t he first House appoint ed for mankind) for all people, for t heir act s of worship and
religious rit uals. They go around t he House in Tawaf , pray in it s vicinit y and remain in it s
area in I` t ikaf.
びゅ⇔ミ∠ケゅ∠らョ⊥ ぴ
(full of blessing), sanct ified,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ ン⇔ギワ⊥ ヱ∠ ぴ
(and a guidance for Al-` Alamin.)
Imam Ahmad recorded t hat Abu Dharr said; "I said, ` O Allah's Messenger! Which Masj id was t he
first t o be built on t he surface of t he eart h' He said, ` Al-Masj id Al-Haram (in Makkah).' I said,
` Which was built next ' He replied ` Al-Masj id Al-Aqsa (in Jerusalem).' I said, ` What was t he
period of t ime bet ween building t he t wo' He said, ` Fort y years.' He added,
びヴ6ヤダ
∠ ョ⊥ ユ∠ Β͡ワゲ∠ ∇よま͡ ュ͡ ゅ∠ボョz リ͡ョ ∇やヱ⊥グガ
͡ ゎz や∠ヱぴ
(And t ake you (people) t he Maqam (st at ion) of Ibrahim as a place of prayer) 2:125 .
We ment ioned t he Hadit hs about t his subj ect before, and all t he t hanks are due t o Allah. Al-
` Awfi said t hat , Ibn ` Abbas comment ed on Allah's st at ement ,
びゅ⇔レ͡ョや∠¬ ラ
∠ ゅ∠ミ ヮ⊥ ヤ∠カ
∠ キ∠ リ∠ョヱ∠ ぴ
(whosoever ent ers it , he at t ains securit y,) 3:97 meaning, t he Haram of Makkah is a safe
refuge for t hose in a st at e of fear. There in it s vicinit y, t hey will be safe, j ust as was t he case
during t he t ime of Jahiliyyah. Al-Hasan Al-Basri said, "(During t he t ime of Jahiliyyah) a man
would commit murder, t hen wear a piece of wool around his neck and ent er t he Haram. And
even when t he son of t he murdered person would meet him, he would not make a move against
him, unt il he left t he sanct uary.'' Allah said,
ブ
⊥ ト
zガ∠ わ∠ Α⊥ ヱ∠ ⇔ゅレ͡ョや¬ ゅ⇔ョ∠ゲェ
∠ ゅレ∠ ∇ヤバ∠ ィ
∠ ゅzル∠ぺ ∇や∇ヱゲ∠ Α∠ ∇ユャ∠ヱ∠ ぺ∠ぴ
び∇ユヰ͡ ャ͡∇ヲェ
∠ ∇リョ͡ サ
⊥ ゅzレャや
(Have t hey not seen t hat We have made (Makkah) a secure sanct uary, while men are being
snat ched away from all around t hem) 29:67 , and,
It is not allowed for anyone t o hunt in t he Haram or t o drive game out of it s den t o be hunt ed,
or cut t he t rees in it s vicinit y, or pick it s grass, as t he Hadit hs of t he Prophet and t he
st at ement s of t he Companions t est ify. The Two Sahihs recorded (t his being t he wording of
Muslim) t hat Ibn ` Abbas said, "On t he day of t he conquest of Makkah, t he Messenger of Allah
said,
れ͡ やヲ∠ヨジ z ャや ペ ∠ ヤ∠カ
∠ ュ∠ ∇ヲΑ∠ ぶ ⊥ や ヮ⊥ ョ∠ ゲz ェ ∠ ギ∠ ヤ∠ら∠ ∇ャや や∠グワ∠ ラ z ま͡»
ュ͡ ∇ヲΑ∠ ヴャ͡ま ぶ ͡ や る͡ ョ∠ ∇ゲエ⊥ よ͡ ∀ュや∠ゲ∠ェ ヲ∠ ヰ⊥ プ∠ ∩∠チ∇ケほ∠∇ャや∠ヱ
∇ユャ∠ヱ∠ ∩ヶ͡ヤ∇らホ∠ ギ∃ ェ
∠Ε ∠ ヮ͡ Β͡プ メ⊥ ゅ∠わボ͡ ∇ャや モ
zエ ͡ Α∠ ∇ユャ∠ ヮ⊥ ルz ま͡ヱ∠ ∩͡るョ∠ ゅ∠Βボ͡ ∇ャや
∀ュやゲ∠ ェ∠ ヲ∠ ヰ⊥ プ∠ ∩∃ケゅ∠ヰル∠ ∇リョ͡ る∃ ハ ∠ ゅ∠シ ヶ͡プ ゅzャま͡ ヶ͡ャ モ zエ ͡ Α∠
ゅ∠ャヱ⊥ ∩⊥ヮミ⊥ ∇ヲセ∠ ギ⊥ ツ
∠ ∇バΑ⊥ ゅ∠ャ ∩͡るョ∠ ゅ∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ぶ ͡ や る͡ ョ∠ ∇ゲエ⊥ よ͡
ゅ∠ャヱ∠ ∩ゅ∠ヰプ∠ ゲz ハ
∠ ∇リョ∠ ゅzャま͡ ゅ∠ヰわ∠ ト
∠ ボ∠ ャ⊥ テ
⊥ ボ͡ わ∠ ∇ヤΑ∠ ゅ∠ャヱ∠ ∩⊥ロギ⊥ ∇Βタ
∠ ゲ⊥ zヘレ∠ Α⊥
«ゅ∠ワゅ∠ヤカ ∠ ヴ∠ヤ∠わ∇ガΑ⊥
(Beware! Allah made t his t own (Makkah) a sanct uary when He creat ed t he heavens and eart h,
and it is sacred by Allah's decree unt il t he Day of Resurrect ion. Fight ing in Makkah was not
permit t ed for anyone before me, and it was made legal for me for only a few hours or so on
t hat day. No doubt it is at t his moment a sanct uary by Allah's decree unt il t he Day of
Resurrect ion. It is not allowed t o uproot it s t horny shrubs, hunt it s game, pick up it s lost
obj ect s, except by announcing it , or t o uproot it s t rees.)
Al-` Abbas said, ` Except t he lemon grass, O Allah's Messenger, as t hey use it in t heir houses and
graves.' The Prophet said:
«ゲ͡カ∇クみ͡∇ャや ゅzャま͡»
(Except lemongrass).''
The Two Sahihs also recorded t hat Abu Shurayh Al-` Adawi said t hat he said t o ` Amr bin Sa` id
while he was sending t he t roops t o Makkah (t o fight ` Abdullah bin Az-Zubayr), "O Commander!
Allow me t o t ell you what Allah's Messenger said on t he day following t he conquest of Makkah.
My ears heard it and my heart memorized it t horoughly, and I saw t he Prophet wit h my own
eyes when he, aft er glorifying and praising Allah, said,
ゅ∠ヤプ∠ ∩⊥サゅzレャや ゅ∠ヰ∇ョゲあ エ ∠ Α⊥ ∇ユャ∠ヱ∠ ∩⊥ぶや ゅ∠ヰョ∠ ゲz ェ ∠ る∠ ムz ョ∠ ラ z ま͡»
マ
∠ ヘ͡ ∇ジΑ∠ ∇ラぺ∠ ゲ͡ カ ͡ べ∇ャや ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ぶ͡ ゅ͡よ リ ⊥ ョ͡ ∇ぽΑ⊥ ン͡ゲ∇ョゅ͡ャ モ ぁエ ͡ Α∠
ゾ
∠ カ z ゲ∠ ゎ∠ ギ∀ ェ
∠ ぺ∠ ∇ラみ͡プ∠ ∩⇔りゲ∠ イ ∠セ ∠ ゅ∠ヰよ͡ ギ∠ ツ͡ ∇バΑ∠ ゅ∠ャヱ∠ ∩ゅ⇔ョキ∠ ゅ∠ヰよ͡
ゅ∠ヰΒ͡プ ユ∂ヤシヱ ヮΒヤハ ぶや ヴヤダ͡ヰヤャや メ ͡ ヲ⊥シケ∠ メ ͡ ゅ∠わボ͡ よ͡
∩∇ユム⊥ ャ∠ ∇ラク∠ ∇ほΑ∠ ∇ユャ∠ヱ∠ ヮ͡ ャ͡ヲ⊥シゲ∠ ャ͡ ラ ∠ ク͡ ぺ∠ ぶ∠ や ラ z ま͡ :ヮ⊥ ャ∠ やヲ⊥ャヲ⊥ボプ∠
∇れキ∠ ゅ∠ハ ∇ギホ∠ ヱ∠ ∩∃ケゅ∠ヰル∠ ∇リョ͡ る⇔ ハ ∠ ゅ∠シ ゅ∠ヰΒ͡プ ヶ͡ャ ラ ∠ ク͡ ぺ∠ ゅ∠ヨルz ま͡ヱ∠
ギ⊥ ワ͡ ゅzゼャや ヒ͡ ヤあら∠ Β⊥ ∇ヤプ∠ ザ͡ ∇ョほ∠∇ャゅ͡よ ゅ∠ヰわ͡ ョ∠ ∇ゲエ ⊥ ミ∠ ュ∠ ∇ヲΒ∠ ∇ャや ゅ∠ヰわ⊥ ョ∠ ∇ゲェ ⊥
«ょ͡もゅ∠ピ∇ャや
(Allah, not t he people, made Makkah a sanct uary. Therefore, anybody who has belief in Allah
and t he Last Day, should neit her shed blood in it nor cut down it s t rees. If anybody argues t hat
fight ing in it is permissible on t he basis t hat Allah's Messenger fought in Makkah, say t o him,
` Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few hours on
t hat day (of t he conquest ), and t oday it s sanct it y is as valid as it was before. So, t hose who are
present , should inform t hose who are absent of t his fact .).''
Abu Shurayh was asked, "What did ` Amr reply'' He said t hat ` Amr said, "O Abu Shurayh! I know
bet t er t han you in t his respect ; Makkah does not give prot ect ion t o a sinner, a murderer or a
t hief.''
«ゥゅ∠ヤジ
あ ャや る∠ ムz ヨ∠ よ͡ モ
∠ ヨ͡ ∇エΑ∠ ∇ラぺ∠ ∇ユミ⊥ ギ͡ ェ
∠ ほ∠ャ͡ モ
ぁエ
͡ Α∠ ゅ∠ャ»
(None of you is allowed t o carry a weapon in Makkah.) Muslim recorded t his Hadit h.
` Abdullah bin ` Adi bin Al-Hamra' Az-Zuhri said t hat he heard t he Messenger of Allah say while
st anding at Al-Hazwarah in t he market place of Makkah,
ぶ
͡ やチ
͡ ∇ケぺ∠ ょ
ぁ ェ
∠ ぺ∠ヱ∠ ∩͡ぶや チ ͡ ∇ケぺ∠ ゲ⊥ ∇Βガ ∠ ャ∠ マ ͡ ルz ま͡ ぶ
͡ や∠ヱ»
«ろ∇ィゲ∠ カ
∠ ゅ∠ョ マ͡ ∇レョ͡ ろ
⊥ ∇ィゲ͡ ∇カぺ⊥ ヶあルぺ∠ ゅ∠ャ∇ヲャ∠ヱ∠ ∩͡ぶや ヴ∠ャま͡
(By Allah! You are t he best of Allah's land and t he most beloved land t o Allah. Had it not been
for t he fact t hat I was driven out of you, I would not have left you.)
Imam Ahmad collect ed t his Hadit h and t his is his wording. At -Tirmidhi, An-Nasa'i and Ibn Maj ah
also collect ed it . At -Tirmidhi said, "Hasan Sahih.''
This Ayah est ablished t he obligat ion of performing Haj j . There are many Hadit hs t hat ment ion
it as one of t he pillars and fundament als of Islam, and t his is agreed upon by t he Muslims.
According t o t ext s and t he consensus of t he scholars, it is only obligat ory for t he adult Muslim
t o perform it once during his lifet ime. Imam Ahmad recorded t hat Abu Hurayrah said t hat t he
Messenger of Allah once gave a speech in which he said,
«やヲぁイエ
⊥ プ∠ ア
ぁエ
∠ ∇ャや ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ チ
∠ ゲ͡ プ⊥ ∇ギホ∠ サ
⊥ ゅzレャや ゅ∠ヰΑぁ ぺ∠»
(O people! Haj j has been enj oined on you, t herefore, perform Haj j .)
A man asked, "Is it every year, O Allah's Messenger'' The Prophet remained silent unt il t he man
repeat ed t he quest ion t hree t imes and he t hen said,
«ユ⊥わ∇バト
∠ わ∠ ∇シや ゅ∠ヨャ∠ヱ∠ ∇ろら∠ ィ
∠ ヲ∠ ャ∠ ∇ユバ∠ ル∠ :ろ
⊥ ∇ヤホ⊥ ∇ヲャ∠»
(Had I said yes, it would have become an obligat ion and you would not have been able t o fulfill
it .) He said next ,
∇ユム⊥ ヤ∠∇らホ∠ ラ
∠ ゅ∠ミ ∇リョ∠ マ ∠ ヤ∠ワ∠ ゅ∠ヨルz ͡み∠プ ∇ユム⊥ わ⊥ ∇ミゲ∠ ゎ∠ ゅ∠ョ ヶ͡ルヱ⊥ケク∠ »
や∠ク͡ま∠ヱ ∩∇ユヰ͡ も͡ ゅ∠Βら͡ ∇ルぺ∠ ヴヤ∠ハ ∇ユヰ͡ プ͡ ゅ∠ヤわ͡ ∇カや∠ヱ ∇ユヰ͡ ャ͡や∠ぽシ ⊥ り͡ ゲ∠ ∇んム∠ よ͡
や∠ク͡ま∠ヱ ∩∇ユわ⊥ ∇バト
∠ わ∠ ∇シや ゅ∠ョ ヮ⊥ ∇レョ͡ やヲ⊥ゎ∇ほプ∠ ¬∃ ∇ヶゼ∠ よ͡ ∇ユム⊥ ゎ⊥ ∇ゲョ∠ ぺ∠
«ロヲ⊥ハギ∠ プ∠ ¬∃ ∇ヶセ∠ ∇リハ ∠ ∇ユム⊥ わ⊥ ∇Βヰ∠ ル∠
(Leave me as I leave you, t hose before you were dest royed because of t heir many quest ions
and disput ing wit h t heir Prophet s. If I command you wit h somet hing, perform it as much as you
can. If I forbid somet hing for you, t hen refrain from it .) Muslim recorded similarly.
びΚ
⇔ Β͡らシ
∠ ヮ͡ ∇Βャ∠ま͡ ノ∠ ⇒∠トわ∠ ∇シや リ
͡ ョ∠ ぴ
(for t hose who are able t o undert ake t he j ourney;) 3:97 "What does ` able t o undert ake t he
j ourney' mean'' The Prophet answered, "Having sufficient provision and a means of
t ransport at ion.'' Al-Hakim st at ed t hat t his Hadit h's chain of narrat ion is aut hent ic, following t he
guidelines of Muslim in his Sahih, but t he Two Sahihs did not collect it . Ahmad recorded t hat
Ibn ` Abbas said t hat t he Messenger of Allah said,
«モzイバ∠ わ∠ Β∠ ∇ヤプ∠ ア
zエ
∠ ∇ャや キ∠ や∠ケぺ∠ ∇リョ∠ »
(Whoever int ends t o perform Haj j , let him rush t o perform it .) Abu Dawud also collect ed t his
Hadit h.
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや リ
͡ハ
∠ ヴ
x レ͡ ビ
∠ ぶや ラ
z み͡プ∠ ゲ∠ ヘ∠ ミ∠ リ∠ョヱ∠ ぴ
(...and whoever disbelieves, t hen Allah st ands not in need of any of t he ` Alamin) 3:97 .
Ibn ` Abbas, Muj ahid and several ot hers comment ed on t his Ayah, "Whoever denies t he
necessit y of Haj j becomes disbeliever, and Allah is far Richer t han t o need him.'' Al-Hafiz Abu
Bakr Al-Isma` ili recorded t hat ` Umar bin Al-Khat t ab said, "Whoever can afford Haj j but did not
perform it , t here is no difference in his case if he dies while Jew or Christ ian.'' This has an
aut hent ic chain of narrat ion leading t o ` Umar.
Chastising the People of the Book for Their Disbelief and Blocking
the Path of Allah
In t his Ayah Allah crit icizes t he disbelieving People of t he Book for refusing t he t rut h, rej ect ing
Allah's Ayat and hindering t hose who seek t o believe from His pat h, alt hough t hey know t hat
what t he Messenger was sent wit h is t he t rut h from Allah. They learned t his from t he previous
Prophet s and honorable Messengers, may Allah's peace and blessings be on t hem all. They all
brought t he glad t idings and t he good news of t he coming of t he unlet t ered, Arab, Hashimi
Prophet from Makkah, t he mast er of t he Children of Adam, t he Final Prophet and t he
Messenger of t he Lord of heavens and eart h. Allah has warned t he People of t he Book against
t his behavior, st at ing t hat He is Wit ness over what t hey do, indicat ing t heir defiance of t he
knowledge conveyed t o t hem by t he Prophet s. They rej ect ed, denied and refused t he very
Messenger whom t hey were ordered t o convey t he glad t idings about his coming. Allah st at es
t hat He is never unaware of what t hey do, and He will hold t hem responsible for t heir act ions,
R
びラ
∠ ヲ⊥レよ∠ Ι
∠ ヱ∠ ∀メゅ∠ョ ノ⊥ ヘ∠ レ∠Α Ι
∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day whereon neit her wealt h nor sons will avail) 26:88 .
リ∠ Α͡グャzや リ∠ ョあ ゅ⇔ボΑ͡ゲプ∠ ∇やヲ⊥バΒ͡トゎ⊥ ラ͡ま ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
- リ ∠ Α͡ゲヘ͡ ⇒∠ミ ∇ユム⊥ レ͡ ⇒∠ヨΑ͡ま ギ∠ ∇バよ∠ ユ⊥ミヱぁキゲ⊥ Α∠ ょ ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ
ヮ͡ ヤzャや ろ⊥ ⇒∠Αや∠¬ ∇ユム⊥ ∇Βヤ∠ハ ∠ ヴ∠ヤ∇わゎ⊥ ∇ユわ⊥ ∇ルぺ∠ヱ∠ ラ∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ブ ∠ ∇Βミ∠ ヱ∠
ヴ∠ャま͡ ン∠ ギ͡ ワ⊥ ∇ギボ∠ プ∠ ヮ͡ ヤzャゅ͡よ ユ͡ダわ∠ ∇バΑ∠ リ∠ョヱ∠ ヮ⊥ ャ⊥ヲ⊥シケ∠ ∇ユム⊥ Β͡プヱ∠
び ユ∃ Β͡ボわ∠ ∇ジョ∂ ヅ
∃ ゲ∠ タ
͡
(100. O you who believe! If you obey a group of t hose who were given t he Script ure (Jews and
Christ ians), t hey would (indeed) render you disbelievers aft er you have believed!) (101. And
how would you disbelieve, while unt o you are recit ed t he verses of Allah, and among you is His
Messenger And whoever depends upon Allah, t hen he is indeed guided t o t he right pat h.)
ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや リ∠ ョあ ゅ⇔ボΑ͡ゲプ∠ ∇やヲ⊥バΒ͡トゎ⊥ ラ͡まぴ
びリ∠ Α͡ゲヘ͡ ⇒∠ミ ∇ユム⊥ レ͡ ⇒∠ヨΑ͡ま ギ∠ ∇バよ∠ ユ⊥ミヱぁキゲ⊥ Α∠
(If you obey a group of t hose who were given t he Script ure (Jews and Christ ians), t hey would
(indeed) render you disbelievers aft er you have believed!), t hen said,
ヮ͡ ヤzャや ろ
⊥ ⇒∠Αや∠¬ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わゎ⊥ ∇ユわ⊥ ∇ルぺ∠ヱ∠ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ブ
∠ ∇Βミ∠ ヱ∠ ぴ
びヮ⊥ ャ⊥ヲ⊥シケ∠ ∇ユム⊥ Β͡プヱ∠
(And how would you disbelieve, while unt o you are recit ed t he verses of Allah, and among you
is His Messenger), meaning, disbelief is far from t ouching you, since t he Ayat of Allah are being
sent down on His Messenger day and night , and he recit es and conveys t hem t o you. Similarly,
Allah said,
«ユ͡ヰよあ ケ∠ ギ∠ ∇レハ
͡ ∇ユワ⊥ ヱ∠ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅ∠ャ ブ
∠ ∇Βミ∠ ヱ∠ »
:
«∨∇ユヰ͡ ∇Βヤ∠ハ
∠ メ
⊥ ゴ͡ ∇レΑ∠ ヶ
⊥ ∇ェヲ∠ ∇ャや∠ヱ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅ∠ャ ブ
∠ ∇Βミ∠ ヱ∠ »
: . :
«∨∇ユミ⊥ ゲ͡ ヰ⊥ ∇ニぺ∠ リ
∠ ∇Βよ∠ ゅ∠ルぺ∠ヱ∠ ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ゅ∠ャ ブ
∠ ∇Βミ∠ ヱ∠ »
: :
ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅ⇔ヘエ
⊥タ⊥ ラ
∠ ヱ⊥ギイ
͡ Α∠ ∇ユミ⊥ ギ͡ ∇バよ∠ ∇リョ͡ ラ
∠ ヲ⊥ゃΒ͡イΑ∠ ∀ュ∇ヲ∠ホ»
«ゅ∠ヰΒ͡プ ゅ∠ヨよ͡
("Who among t he fait hful believers do you consider has t he most amazing fait h'' They said, "The
angels.'' He said, "Why would t hey not believe, since t hey are wit h t heir Lord'' They ment ioned
t he Prophet s, and t he Prophet said, "Why would t hey not believe while t he revelat ion is sent
down t o t hem'' They said, "Then, we are.'' He said, "Why would not you believe when I am
among you'' They asked, "Who has t he most amazing fait h'' The Prophet said, "A people who will
come aft er you and who will find only books t hat t hey will believe in.'')
"That He is obeyed and not defied, remembered and not forgot t en and appreciat ed and not
unappreciat ed.'' This has an aut hent ic chain of narrat ion t o ` Abdullah bin Mas` ud. Al-Hakim
collect ed t his Hadit h in his Must adrak, from Ibn Mas` ud, who relat ed it t o t he Prophet . Al-
Hakim said, "It is aut hent ic according t o t he crit eria of t he Two Shaykhs Al-Bukhari and
Muslim , and t hey did not record it .'' This is what he said, but it appears t hat it is only a
st at ement of ` Abdullah bin Mas` ud, and Allah knows best . It was also report ed t hat Anas said,
"The servant will not have Taqwa of Allah as is His due unt il he keeps his t ongue idle.'' Allah's
st at ement ,
びラ
∠ ヲ⊥ヨヤ͡∇ジョぁ ユ⊥わル∠ぺヱ∠ Ι
z ま͡ リ
z ゎ⊥ ヲ⊥ヨゎ∠ Ι
∠ ヱ∠ ぴ
(and die not except as (t rue) Muslims) 3:102 , means, preserve your Islam while you are well
and safe, so t hat you die as a Muslim. The Most Generous Allah has made it His decision t hat
what ever st at e one lives in, t hat is what he dies upon and is resurrect ed upon. We seek refuge
from dying on ot her t han Islam.
Imam Ahmad recorded t hat Muj ahid said, "The people were circling around t he Sacred House
when Ibn ` Abbas was sit t ing, holding a bent -handled walking st ick. Ibn ` Abbas said, The
Messenger of Allah recit ed ,
Ι
∠ ヱ∠ ヮ͡ ゎ͡ ゅ∠ボゎ⊥ ペ
zェ
∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
びラ ∠ ヲ⊥ヨヤ͡∇ジョぁ ユ⊥わル∠ぺヱ∠ Ιz ま͡ リ
z ゎ⊥ ヲ⊥ヨゎ∠
(Have Taqwa of Allah as is His due, die not except as (t rue) Muslims.) 3:102 , t hen he said;
This was recorded by At -Tirmidhi, An-Nasa'i, Ibn Maj ah, Ibn Hibban in his Sahih and Al-Hakim
his Must adrak. At -Tirmidhi said, "Hasan Sahih''' while Al-Hakim said; "It meet s t he condit ions of
t he Two Sahihs and t hey did not record it ."
Imam Ahmad recorded t hat Jabir said t hat t hree night s before t he Messenger of Allah died he
heard him saying;
ゴz ハ
∠ ぶ
͡ ゅ͡よ リ
zヌ
z ャや リ
⊥ジ͡ ∇エΑ⊥ ヲ∠ ワ⊥ ヱ∠ ゅzャま͡ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ リ
z ゎ∠ ヲ⊥ヨΑ∠ ゅ∠ャ»
«モ∠ィヱ∠
(None of you should die except while having sincere t rust in Allah, t he Exalt ed and Most
Honorable.) Muslim also recorded it . The Two Sahihs record t hat Abu Hurayrah said t hat t he
Messenger of Allah said,
«ヶ͡よ ヵ͡ギ∇らハ
∠ リ
あニ
∠ ギ∠ ∇レハ
͡ ゅ∠ル∠ぺ :ぶ
⊥ やメ
⊥ ヲ⊥ボΑ∠ »
(Allah said, "I am as My servant t hinks of Me.'')
び∇やヲ⊥ホゲz ヘ∠ ゎ∠ Ι
∠ ヱ∠ ゅ⇔バΒ͡ヨィ
∠ ヮ͡ ヤzャや モ
͡ ∇らエ
∠ よ͡ ∇やヲ⊥ヨダ
͡ わ∠ ∇ハや∠ヱぴ
(And hold fast , all of you t oget her, t o t he Rope of Allah, and be not divided among yourselves.)
It was said t hat ,
びヮ͡ ヤzャや モ
͡ ∇らエ
∠ よ͡ ぴ
(t o t he Rope of Allah) refers t o Allah's covenant , j ust as Allah said in t he following Ayah,
∇リョあ モ
∃ ∇らエ
∠ よ͡ Ι
z ま͡ ∇やヲ⊥ヘボ͡ を⊥ ゅ∠ョ リ
∠ ∇Αぺ∠ る⊥ ャzグあ ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ∇ろよ∠ ゲ͡ ッ
⊥ ぴ
びサ͡ ゅzレャや リ ∠ ョあ モ∃ ∇らェ
∠ ヱ∠ ヮ͡ ヤzャや
(Indignit y is put over t hem wherever t hey may be, except when under a covenant (of
prot ect ion) from Allah, and from men;) 3:112 , in reference t o pledges and peace t reat ies.
Allah's st at ement
び∇やヲ⊥ホゲz ヘ∠ ゎ∠ Ι
∠ ヱ∠ ぴ
(and be not divided among yourselves), orders st icking t o t he communit y of t he believers and
forbids division. There are several Hadit hs t hat require adhering t o t he Jama` ah (congregat ion
of believers) and prohibit division. Muslim recorded t hat Abu Hurayrah said t hat t he Messenger
of Allah said,
Allah said,
ブ
∠ ャzほ∠プ∠ ¬⇔ へ∠ギ∇ハぺ∠ ユ⊥わレ⊥ミ ∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ ∠ ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや∠ヱぴ
びゅ⇔ルや∠ヲ∇カま͡ ヮ͡ わ͡ ヨ∠ ∇バレ͡ よ͡ ユ⊥わ∇エら∠ ∇タほ∠プ∠ ∇ユム⊥ よ͡ ヲ⊥ヤホ⊥ リ
∠ ∇Βよ∠
(and remember Allah's favor on you, for you were enemies one t o anot her but He j oined your
heart s t oget her, so t hat , by His grace, you became bret hren) 3:103 .
This was revealed about t he Aws and Khazraj . During t he t ime of Jahiliyyah, t he Aws and
Khazraj were at war and had great hat red, enmit y and ill feelings t owards each ot her, causing
long conflict s and bat t les t o occur bet ween t hem. When Allah brought Islam, t hose among
t hem who embraced it became brot hers who loved each ot her by Allah's grace, having good t ies
for Allah's sake and helping each ot her in right eousness and piet y. Allah said,
リ
∠ ∇Βよ∠ ブ∠ ャzぺ∠ヲ∠ レ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よヱ∠ ロ͡ ゲ͡ ∇ダレ∠ よ͡ ポ ∠ ギ∠ Αz ぺ∠ ン͡グャzや ヲ∠ ワ⊥ ぴ
ろ
∠ ∇ヘャzぺ∠ べzョ ゅ⇔バΒ͡ヨィ ∠ チ ͡ ∇ケΙ x や ヴ͡プ ゅ∠ョ ろ ∠ ∇ボヘ∠ ル∠ぺ ∇ヲャ∠ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥
び∇ユヰ⊥ レ∠ ∇Βよ∠ ブ
∠ ャzぺ∠ ヮ∠ ヤzャや リ
z ム͡ ⇒∠ャヱ∠ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ リ
∠ ∇Βよ∠
(He it is Who has support ed you wit h His Help and wit h t he believers. And He has unit ed t heir
heart s. If you had spent all t hat is in t he eart h, you could not have unit ed t heir heart s, but
Allah has unit ed t hem) 8:62,63 , unt il t he end of t he Ayah. Before Islam, t heir disbelief had
t hem st anding at t he edge of a pit of t he Fire, but Allah saved t hem from it and delivered t hem
t o fait h. The Messenger of Allah reminded t he Ansar from bot h Aws and Khazraj of t his
bount y when he was dividing t he war boot y of Hunayn. During t hat t ime, some Ansar did not
like t he way t he boot y was divided, since t hey did not get what t he ot hers did, alt hough t hat
was what Allah direct ed His Prophet t o do. The Messenger of Allah gave t hem a speech, in
which he said,
ぶ⊥ や ユ⊥ ミ⊥ や∠ギヰ∠ プ∠ ゅ⇔ャゅzヤッ
⊥ ∇ユミ⊥ ∇ギィ ͡ ぺ∠ ∇ユャ∠ぺ∠ ケ͡ ゅ∠ダ∇ルほ∠∇ャや ゲ∠ ゼ ∠ ∇バョ∠ ゅ∠Α»
る⇔ ャ∠ゅ∠ハヱ∠ ∩ヶ͡よ ぶ ⊥ や ユ⊥ ム⊥ ヘ∠ ャzほ∠プ∠ リ
∠ Βホ͡ ゲあ ヘ∠ わ∠ ョ⊥ ∇ユわ⊥ ∇レミ⊥ ヱ∠ ∩ヶ͡よ
«∨ヶ͡よ ぶ ⊥ や ユ⊥ ミ⊥ ゅ∠レ∇ビほ∠プ∠
(O Ansar! Did I not find you misguided and Allah direct ed you t o guidance because of me Were
you not divided beforehand and Allah unit ed you around me Were you not poor and Allah
enriched you because of me)
Whenever t he Prophet asked t hem a quest ion, t hey would answer, "Indeed, Allah and His
Messenger have grant ed us bount y.''
ラ
∠ ヱ⊥ゲョ⊥ ∇ほΑ∠ ヱ∠ ゲ͡ ∇Βガ ∠ ∇ャや ヴ∠ャま͡ ラ ∠ ヲ⊥ハ∇ギΑ∠ ∀るョz ぺ⊥ ∇ユム⊥ ∇レョあ リ⊥ムわ∠ ∇ャヱ∠ ぴ
ユ⊥ ワ⊥ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ ゲ͡ ム∠ ∇レヨ⊥ ∇ャや リ ͡ハ
∠ ラ ∠ ∇ヲヰ∠ ∇レΑ∠ ヱ∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ
∇やヲ⊥ヘヤ∠わ∠ ∇カや∠ヱ ∇やヲ⊥ホゲz ヘ∠ ゎ∠ リ ∠ Α͡グャzゅ∠ミ ∇やヲ⊥ルヲ⊥ムゎ∠ Ι ∠ ヱ∠ - ラ∠ ヲ⊥エヤ͡∇ヘヨ⊥ ∇ャや
∀ゆや∠グ∠ハ ∇ユヰ⊥ ャ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ ろ⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ワ⊥ ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ
ゅzョほ∠プ∠ ∀ロヲ⊥ィヱ⊥ キぁ ヲ∠ ∇ジゎ∠ ヱ∠ ∀ロヲ⊥ィヱ⊥ ヂ ぁ Β∠ ∇らゎ∠ ュ∠ ∇ヲΑ∠ - ∀ユΒ͡ヌ∠ハ
∇ユム⊥ レ͡ ⇒∠ヨΑ͡ま ギ∠ ∇バよ∠ ∇ユゎ⊥ ∇ゲヘ∠ ∇ミぺ∠ ∇ユヰ⊥ ワ⊥ ヲ⊥ィヱ⊥ ∇れキz ヲ∠ ∇シや リ ∠ Α͡グャzや
リ
∠ Α͡グャzや ゅzョぺ∠ヱ∠ - ラ∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ∇ユわ⊥ ∇レミ⊥ ゅ∠ヨ͡よ ゆ ∠ や∠グバ∠ ∇ャや ∇やヲ⊥ホヱ⊥グプ∠
ゅ∠ヰΒ͡プ ∇ユワ⊥ ヮ͡ ヤzャや る͡ ヨ∠ ∇ェケ∠ ヴ͡ヘプ∠ ∇ユヰ⊥ ワ⊥ ヲ⊥ィヱ⊥ ∇ろツ z Β∠ ∇よや
ペ
あエ ∠ ∇ャゅ͡よ マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ワヲ⊥ヤ∇わ∠ル ヮ͡ ヤzャや ろ⊥ ⇒∠Αや∠¬ マ ∠ ∇ヤゎ͡ - ラ ∠ ヱ⊥ギヤ͡⇒∠カ
びリ ∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ ゅ⇔ヨ∇ヤニ
⊥ ギ⊥ Α͡ゲΑ⊥ ヮ⊥ ヤzャや ゅ∠ョヱ∠
ヮ͡ ヤzャや ヴ∠ャま͡ヱ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョ∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
び ケ⊥ ヲ⊥ョΙ
y や ノ⊥ ィ
∠ ∇ゲゎ⊥
(104.Let t here arise out of you a group of people invit ing t o all t hat is good (Islam), enj oining
Al-Ma` ruf (all t hat Islam orders) and forbidding Al-Munkar (all t hat Islam has forbidden). And it
is t hey who are t he successful.) (105. And be not as t hose who divided and differed among
t hemselves aft er t he clear proofs had come t o t hem. It is t hey for whom t here is an awful
t orment .) (106. On t he Day (i.e. t he Day of Resurrect ion) when some faces will become whit e
and some faces will become black; as for t hose whose faces will become black (t o t hem will be
said): "Did you rej ect fait h aft er accept ing it Then t ast e t he t orment (in Hell) for rej ect ing
fait h.'') (107. And for t hose whose faces will become whit e, t hey will be in Allah's mercy
(Paradise), t herein t hey shall dwell forever.) (108. These are t he Ayat of Allah. We recit e t hem
t o you in t rut h, and Allah wills no inj ust ice t o t he ` Alamin.) (109. And t o Allah belongs all t hat
is in t he heavens and all t hat is in t he eart h. And all mat t ers go back (f or decision) t o Allah.)
t hat calls t o right eousness, enj oins all t hat is good and forbids evil in t he manner Allah
commanded,
びラ
∠ ヲ⊥エヤ͡∇ヘヨ⊥ ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ ぴ
(And it is t hey who are t he successful.)
Ad-Dahhak said, "They are a special group of t he Companions and a special group of t hose aft er
t hem, t hat is t hose who perform Jihad and t he scholars.''
The obj ect ive of t his Ayah is t hat t here should be a segment of t his Muslim Ummah fulfilling
t his t ask, even t hough it is also an obligat ion on every member of t his Ummah, each according
t o his abilit y. Muslim recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
∇ユャ∠ ∇ラみ͡プ∠ ∩͡ロギ͡ Β∠ よ͡ ロ⊥ ∇ゲあΒピ∠ Β⊥ ∇ヤプ∠ や⇔ゲム∠ ∇レョ⊥ ∇ユム⊥ ∇レョ͡ ン∠ぺケ∠ ∇リョ∠ »
マ
∠ ャ͡ク∠ヱ ∩͡ヮら͡ ∇ヤボ∠ ら͡ プ∠ ノ͡トわ∠ ∇ジΑ∠ ∇ユャ∠ ∇ラみ͡プ∠ ∩͡ヮル͡ ゅ∠ジヤ͡ら͡ プ∠ ∇ノト ͡ わ∠ ∇ジΑ∠
«ラゅ∠ヨΑ͡み∇ャや ブ ⊥ バ∠ ∇ッぺ∠
(Whoever among you wit nesses an evil, let him change it wit h his hand. If he is unable, t hen let
him change it wit h his t ongue. If he is unable, t hen let him change it wit h his heart , and t his is
t he weakest fait h.) In anot her narrat ion, The Prophet said,
«メ∠キ∇ゲカ
∠ る⊥ zらェ
∠ ラ
͡ ゅ∠ヨΑ͡み∇ャや リ
∠ ョ͡ マ
∠ ャ͡ク∠ ¬∠ や∠ケヱ∠ ザ
∠ ∇Βャ∠ヱ∠ »
(There is no fait h beyond t hat , not even t he weight of a must ard seed.)
Imam Ahmad recorded t hat Hudhayfah bin Al-Yaman said t hat t he Prophet said,
At -Tirmidhi also collect ed t his Hadit h and said, "Hasan''. There are many ot her Hadit hs and Ayat
on t his subj ect , which will be explained lat er.
In t his Ayah, Allah forbids t his Ummah from imit at ing t he division and discord of t he nat ions
t hat came before t hem. These nat ions also abandoned enj oining right eousness and forbidding
evil, alt hough t hey had proof of it s necessit y.
Imam Ahmad recorded t hat Abu ` Amir ` Abdullah bin Luhay said, "We performed Haj j wit h
Mu` awiyah bin Abi Sufyan. When we arrived at Makkah, he st ood up aft er praying Zuhr and
said, ` The Messenger of Allah said,
リ
͡ ∇Βわ∠ ∇レを͡ ヴヤ∠ハ ∇ユヰ͡ レ͡ Α͡キ ヶ͡プ やヲ⊥ホゲ∠ わ∠ ∇プや リ ͡ ∇Βよ∠ ゅ∠わム͡ ∇ャや モ
∠ ∇ワぺ∠ ラ z ま͡»
ゐ
∃ ゅ∠ヤを∠ ヴヤ∠ハ ベ ⊥ ゲ͡ わ∠ ∇ヘわ∠ シ
∠ る∠ ョz ほ⊥∇ャや ロ͡ グ͡ ワ ラz ま͡ヱ∠ ∩⇔るヤzョ͡ リ ∠ Β͡バ∇らシ∠ ヱ∠
ゅzャま͡ ケ͡ ゅzレャや ヶ͡プ ゅ∠ヰヤぁミ⊥ ¬∠ や∠ヲ∇ワほ∠∇ャや ヶ͡レ∇バΑ∠ る⇔ ヤzョ͡ リ ∠ Β͡バ∇らシ∠ ヱ∠
ヶ͡わョz ぺ⊥ ヶ͡プ ァ ⊥ ゲ⊥ ∇ガΒ∠ シ ∠ ヮ⊥ ルz ま͡ヱ∠ る⊥ ハ ∠ ゅ∠ヨイ
∠ ∇ャや ヶ ∠ ワ͡ ヱ∠ り⇔ ギ∠ ェ
͡ や∠ヱ
ン∠ケゅ∠イわ∠ Α∠ ゅ∠ヨミ∠ ¬⊥ や∠ヲ∇ワほ∠∇ャや マ ∠ ∇ヤゎ͡ ∇ユヰ͡ よ͡ ン∠ケゅ∠イゎ∠ ∀ュや∠ヲ∇ホ∠ぺ
モ
∀ダ ͡ ∇ヘョ∠ ゅ∠ャヱ∠ ∀ベ∇ゲ͡ハ ヮ⊥ ∇レョ͡ ヴ∠ボ∇らΑ∠ ゅ∠ャ ∩ヮ͡らェ ͡ ゅ∠ダよ͡ ょ ⊥ ヤ∠ム∠ ∇ャや
«ヮ∠ヤカ∠ キ∠ ゅzャま͡
(The People of t he Two Script ures divided int o sevent y-t wo sect s. This Ummah will divide int o
sevent y-t hree sect s, all in t he Fire except one, t hat is, t he Jama` ah. Some of my Ummah will
be guided by desire, like one who is infect ed by rabies; no vein or j oint will be saved from
t hese desires.)
Mu` awiyah said next : By Allah, O Arabs! If you do not adhere t o what came t o you from your
Prophet t hen ot her people are even more prone not t o adhere t o it . '' Similar was recorded by
Abu Dawud from Ahmad bin Hanbal and Muhammad bin Yahya.
びラ
∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ∇ユわ⊥ ∇レミ⊥ ゅ∠ヨ͡よ ゆ
∠ や∠グバ∠ ∇ャや ∇やヲ⊥ホヱ⊥グプ∠ ぴ
(Then t ast e t he t orment (in Hell) for rej ect ing fait h,) and t his descript ion befit s every
disbeliever.
びマ
∠ ∇Βヤ∠ハ
∠ ゅ∠ワヲ⊥ヤ∇わル∠ ヮ͡ ヤzャや ろ
⊥ ⇒Α∠ へ マ
∠ ∇ヤゎ͡ ぴ
(These are t he Ayat of Allah. We recit e t hem t o you) meaning, ` These are t he verses of Allah,
His proofs and signs t hat We reveal t o you, O Muhammad,'
びペ
あエ∠ ∇ャゅ͡よぴ
(in t rut h) making known t he t rue realit y of t his world and t he Hereaft er.
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ ゅ⇔ヨ∇ヤニ
⊥ ギ⊥ Α͡ゲΑ⊥ ヮ⊥ zヤャや ゅ∠ョヱ∠ ぴ
(and Allah wills no inj ust ice t o t he ` Alamin. ) for He never t reat s t hem wit h inj ust ice. Rat her,
He is t he Just Ruler Who is able t o do everyt hing and has knowledge of everyt hing. Therefore,
He does not need t o t reat any of His creat ures wit h inj ust ice, and t his is why He said next ,
びチ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョ∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
(and t o Allah belongs all t hat is in t he heavens and all t hat is in t he Eart h.),
びケ⊥ ヲ⊥ョΕ
⊥ や ノ⊥ ィ
∠ ∇ゲゎ⊥ ヮ͡ ヤzャや ヴ∠ャま͡ヱ∠ ぴ
(And all mat t ers go back t o Allah,) for His is t he decision concerning t he affairs of t his life and
t he Hereaft er, and His is t he Supreme Aut horit y in t his life and t he Hereaft er.
びサ
͡ ゅzレヤ͡ャ ∇ろィ
∠ ゲ͡ ∇カぺ⊥ る∃ ョz ぺ⊥ ゲ∠ ∇Βカ
∠ ∇ユわ⊥ レ⊥ミぴ
(You are t he best of peoples ever raised up for mankind) 3:110 .
Al-Bukhari recorded t hat Abu Hurayrah comment ed on t his Ayah, "(You, Muslims, are) t he best
nat ion of people for t he people, you bring t hem t ied in chains on t heir necks (capt ure t hem in
war) and t hey lat er embrace Islam.'' Similar was said by Ibn ` Abbas, Muj ahid, ` At iyah Al-` Awfi,
` Ikrimah, ` At a' and Ar-Rabi` bin Anas t hat ,
びサ
͡ ゅzレヤ͡ャ ∇ろィ
∠ ゲ͡ ∇カぺ⊥ る∃ ョz ぺ⊥ ゲ∠ ∇Βカ
∠ ∇ユわ⊥ レ⊥ミぴ
(You are t he best of peoples ever raised up for mankind;) means, t he best of peoples for t he
people.
The meaning of t he Ayah is t hat t he Ummah of Muhammad is t he most right eous and beneficial
nat ion for mankind. Hence Allah's descript ion of t hem,
ゲ͡ ム∠ ∇レヨ⊥ ∇ャや リ
͡ハ
∠ ラ
∠ ∇ヲヰ∠ ∇レゎ∠ ヱ∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ラ ∠ ヱ⊥ゲョ⊥ ∇ほゎ∠ ぴ
びヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ヱ∠
(you enj oin Al-Ma` ruf and forbid Al-Munkar and believe in Allah) 3:110 .
Ahmad, At -Tirmidhi, Ibn Maj ah, and Al-Hakim recorded t hat Hakim bin Mu` awiyah bin Haydah
narrat ed t hat his fat her said t hat t he Messenger of Allah said,
This is a well-known Hadit h about which At -Tirmidhi said, "Hasan'', and which is also narrat ed
from Mu` adh bin Jabal and Abu Sa` id. The Ummah of Muhammad achieved t his virt ue because
of it s Prophet , Muhammad, peace be upon him, t he most regarded of Allah's creat ion and t he
most honored Messenger wit h Allah. Allah sent Muhammad wit h t he perfect and complet e Law
t hat was never given t o any Prophet or Messenger before him. In Muhammad's Law, few deeds
t ake t he place of t he many deeds t hat ot her nat ions performed. For inst ance, Imam Ahmad
recorded t hat ` Ali bin Abi Talib said, "The Messenger of Allah said,
«¬ゅ∠Βら͡ ∇ルほ∠∇ャや リ
∠ ョ͡ ギ∀ ェ
∠ ぺ∠ テ
∠ ∇バΑ⊥ ∇ユャ∠ ゅ∠ョ ろ
⊥ Β͡ト∇ハぺ⊥»
(I was given what no ot her Prophet before me was given.)
∩͡チ∇ケほ∠∇ャや ウ
∠ Β͡ゎゅ∠ヘョ∠ ろ
⊥ Β͡ト∇ハぺ⊥ヱ∠ ∩͡ょ∇ハゲぁ ャゅ͡よ れ ⊥ ∇ゲダ͡ ル⊥ »
∩や⇔ケヲ⊥ヰデ
∠ ヶ͡ャ ゆ ⊥ や∠ゲわぁャや モ
∠ バ͡ ィ
⊥ ヱ∠ ∩∠ギヨ∠ ∇ェぺ∠ ろ ⊥ Βあヨシ ⊥ ヱ∠
«ユ∠ョほ⊥∇ャや ゲ∠ ∇Βカ
∠ ヶ͡わョz ぺ⊥ ∇ろヤ∠バ͡ ィ
⊥ ヱ∠
(I was given vict ory by fear, I was given t he keys of t he eart h, I was called Ahmad, t he eart h
was made a clean place for me (t o pray and perform Tayammum wit h it ) and my Ummah was
made t he best Ummah.).''
The chain of narrat ion for t his Hadit h is Hasan. There are several Hadit hs t hat we should
ment ion here.
The Two Sahihs recorded t hat Az-Zuhri said t hat , Sa` id bin Al-Musayyib said t hat Abu Hurayrah
narrat ed t o him, "I heard t he Messenger of Allah saying,
ラ
∠ ヲ⊥バ∇らシ
∠ ∇ユワ⊥ ヱ∠ ∀り∠ゲ∇ョコ⊥ ヶ͡わョz ぺ⊥ ∇リョ͡ る∠ ⇒⇒zレイ ∠ ∇ャや モ
⊥カ
⊥ ∇ギΑ∠ »
«ケ∇ギら∠ ∇ャや る∠ ヤ∠∇Βャ∠ ゲ͡ ヨ∠ ボ∠ ∇ャや り∠ ¬∠ ゅ∠ッま͡ ∇ユヰ⊥ ワ⊥ ヲ⊥ィヱ⊥ ¬⊥ ヶ͡ツゎ⊥ ∩ゅ⇔ヘ∇ャぺ∠
: :
:
«る∠セゅzムハ
⊥ ゅ∠ヰよ͡ マ
∠ ボ∠ ら∠シ»
(A group of sevent y t housand from my Ummah will ent er Paradise, while t heir faces are
radiat ing, j ust like t he moon when it is full.'` Ukkashah bin Mihsan Al-Asadi st ood up, saying, ` O
Messenger of Allah! Supplicat e t o Allah t hat I am one of t hem.' The Messenger of Allah said, ` O
Allah! Make him one of t hem.' A man from t he Ansar also st ood and said, ` O Messenger of
Allah! Supplicat e t o Allah t hat I am one of t hem.' The Messenger said, ` Ukkashah has beat en
you t o it .')
«サゅzレャや ゑ
∠ ヤ⊥を⊥ やヲ⊥ルヲ⊥ムΑ∠ ∇ラぺ∠ ヲ⊥ィ∇ケぺ∠»
メゅホ ユを ∩ゅルゲらムプ :メゅホ:
«ゲ∇トゼ
z ャや やヲ⊥ルヲ⊥ムゎ∠ ∇ラぺ∠ ヲ⊥ィ∇ケぺ∠»
(` I hope t hat t hose who follow me will be one-fourt h of t he resident s of Paradise on t he Day of
Resurrect ion.' We said, ` Allahu Akbar'. He t hen said, ` I hope t hat t hey will be one-t hird of t he
people.' We said, ` Allahu Akbar'. He t hen said, ` I hope t hat you will be one-half.')''
Imam Ahmad recorded t he same Hadit h wit h anot her chain of narrat ion, and t his Hadit h meet s
t he crit eria of Muslim in his Sahih. In t he Two Sahihs, it is recorded t hat ` Abdullah bin Mas` ud
said, "The Messenger of Allah said t o us,
«∨͡る⇒zレイ
∠ ∇ャや モ
͡ ∇ワぺ∠ ノ∠ よ⊥ ケ⊥ やヲ⊥ルヲ⊥ムゎ∠ ∇ラぺ∠ ラ
∠ ∇ヲッ
∠ ∇ゲゎ∠ ゅ∠ョぺ∠»
(Does it please you t hat you will be one-fourt h of t he people of Paradise)
«∨͡る⇒zレイ
∠ ∇ャや モ
͡ ∇ワぺ∠ ゑ
∠ ヤ⊥を⊥ やヲ⊥ルヲ⊥ムゎ∠ ∇ラぺ∠ ラ
∠ ∇ヲッ
∠ ∇ゲゎ∠ ゅ∠ョぺ∠»
(Does it please you t hat you will be one-t hird of t he people of Paradise) We said, ` Allahu
Akbar!' He said,
«∨͡る⇒zレイ
∠ ∇ャや モ
͡ ∇ワぺ∠ ゲ∠ ∇トセ
∠ やヲ⊥ルヲ⊥ムゎ∠ ∇ラぺ∠ ヲ⊥ィ∇ケほ∠ャ∠ ヶあルま͡»
(I hope t hat you will be half of t he people of Paradise.)'' Anot her Hadit h
る⊥ zョほ⊥∇ャや ロ͡ グ͡ ワ ∩∠ブタ
∠ る⊥ も∠ ゅ͡ョヱ∠ ラ
∠ ヱ⊥ゲ∇ゼハ
͡ る͡ レz イ
∠ ∇ャや モ⊥ ∇ワぺ∠»
«ゅ6ヘタ
∠ ラ∠ ヲ⊥ルゅ∠ヨを∠ マ∠ ャ͡ク ∇リョ͡
(The people of Paradise are one hundred and t went y rows, t his Ummah t akes up eight y of
t hem.)
Imam Ahmad also collect ed t his Hadit h t hrough anot her chain of narrat ion. At -Tirmidhi and Ibn
Maj ah also collect ed t his Hadit h, and At -Tirmidhi said, ` This Hadit h is Hasan. ` Abdur-Razzaq
recorded t hat Abu Hurayrah said t hat , t he Prophet said,
メ⊥ zヱぺ∠ リ ⊥ ∇エル∠ ∩͡る∠ョゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ラ∠ ヲ⊥ャヱz ほ∠∇ャや ラ
∠ ヱ⊥ゲカ ͡ べ∇ャや リ⊥ ∇エル∠ »
∇リョ͡ ゆ ∠ ゅ∠わム͡ ∇ャや やヲ⊥ゎヱ⊥ぺ ∇ユヰ⊥ ルz ぺ∠ ギ∠ ∇Βよ∠ ∩∠る⇒⇒zレイ
∠ ∇ャや ゅ⇔ャヲ⊥カキ⊥ サ ͡ ゅzレャや
やヲ⊥ヘヤ∠わ∠ ∇カや ゅ∠ヨャ͡ ぶ⊥ や ゅ∠ルや∠ギヰ∠ プ∠ ∩∇ユワ͡ ギ͡ ∇バよ∠ ∇リョ͡ ロ⊥ ゅ∠レΒ͡ゎヱ⊥ぺ∠ヱ ゅ∠レヤ͡∇らホ∠
∩͡ヮΒ͡プ やヲ⊥ヘヤ∠わ∠ ∇カや ヵ͡グャzや ュ⊥ ∇ヲΒ∠ ∇ャや や∠グヰ∠ プ∠ ∩あペエ ∠ ∇ャや リ ∠ ョ͡ ヮ͡ Β͡プ
ギ∠ ∇バよ∠ ン∠ケゅ∠ダレz ヤ͡ャヱ∠ ∩͡キヲ⊥ヰΒ∠ ∇ヤャ͡ や⇔ギビ ∠ ∩∀ノら∠ ゎ∠ ヮ͡ Βプ͡ ゅ∠レ∠ャ サ
⊥ ゅzレャや
«ギ∠ビ
(We (Muslims) are t he last t o come, but t he foremost on t he Day of Resurrect ion, and t he first
people t o ent er Paradise, alt hough t he former nat ions were given t he Script ures before us and
we aft er t hem. Allah gave us t he guidance of t rut h t hat t hey have been disput ing about . This
(Friday) is t he Day t hat t hey have been disput ing about , and all t he ot her people are behind us
in t his mat t er: t he Jews' (day of congregat ion is) t omorrow (Sat urday) and t he Christ ians' is t he
day aft er t omorrow (Sunday). )
Al-Bukhari and Muslim collect ed t his Hadit h. Muslim recorded Abu Hurayrah saying t hat t he
Messenger of Allah said,
メ
⊥ zヱぺ∠ リ
⊥ ∇エル∠ ∩͡るョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ラ
∠ ヲ⊥ャヱz ほ∠∇ャや ラ
∠ ヱ⊥ゲカ ͡ べ∇ャや リ
⊥ ∇エル∠ »
«る⇒⇒zレイ
∠ ∇ャや モ
⊥カ ⊥ ∇ギΑ∠ ∇リョ∠
(We (Muslims) are t he last (t o come), but (will be) t he foremost on t he Day of Resurrect ion,
and will be t he first people t o ent er Paradise...) unt il t he end of t he Hadit h.
ラ
∠ ヱ⊥ゲョ⊥ ∇ほゎ∠ サ ͡ ゅzレヤ͡ャ ∇ろィ ∠ ゲ͡ ∇カぺ⊥ る∃ ョz ぺ⊥ ゲ∠ ∇Βカ ∠ ∇ユわ⊥ レ⊥ミぴ
びヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ヱ∠ ゲ͡ ム∠ ∇レヨ⊥ ∇ャや リ
͡ハ
∠ ラ∠ ∇ヲヰ∠ ∇レゎ∠ ヱ∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ
(You are t he best of peoples ever raised up for mankind; you enj oin Al-Ma` ruf (all t hat Islam
has ordained) and forbid Al-Munkar (all t hat Islam has forbidden), and you believe in Allah).
Therefore, whoever among t his Ummah acquires t hese qualit ies, will have a share in t his
praise. Qat adah said, "We were t old t hat ` Umar bin Al-Khat t ab recit ed t his Ayah 3:110 during
a Haj j t hat he performed, when he saw t hat t he people were rushing. He t hen said, ` Whoever
likes t o be among t his praised Ummah, let him fulfill t he condit ion t hat Allah set in t his
Ayah.''' Ibn Jarir recorded t his. Those from t his Ummah who do not acquire t hese qualit ies will
be j ust like t he People of t he Script ures whom Allah crit icized, when He said,
This is t he reason why, aft er Allah praised t he Muslim Ummah wit h t he qualit ies t hat He
ment ioned, He crit icized t he People of t he Script ures and chast ised t hem, saying,
びょ
͡ ⇒∠わム͡ ∇ャや モ
⊥ ∇ワぺ∠ リ
∠ ョ∠ や∠¬ ∇ヲャ∠ヱ∠ ぴ
(And had t he People of t he Script ure (Jews and Christ ians) believed) 3:110 ,
ユ⊥ ワ⊥ ゲ⊥ ん∠ ∇ミぺ∠ヱ∠ ラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ ヰ⊥ ∇レあョ ∇ユヰ⊥ ャz や⇔ゲ∇Βカ
∠ ラ ∠ ゅ∠ムャ∠ぴ
びラ
∠ ヲ⊥ボジ
͡ ⇒∠ヘ∇ャや
(it would have been bet t er for t hem; among t hem are some who have fait h, but most of t hem
are Fasiqun (rebellious).)
Therefore only a few of t hem believe in Allah and in what was sent down t o you and t o t hem.
The maj orit y of t hem follow deviat ion, disbelief, sin and rebellion.
The Good News that Muslims will Dominate the People of the Book
While delivering t he good news t o His believing servant s t hat vict ory and dominance will be
t heirs against t he disbelieving, at heist ic People of t he Script ures, Allah t hen said,
This is what occurred, for at t he bat t le of Khaybar, Allah brought humiliat ion and disgrace t o
t he Jews. Before t hat , t he Jews in Al-Madinah, t he t ribes of Qaynuqa` , Nadir and Qurayzah,
were also humiliat ed by Allah. Such was t he case wit h t he Christ ians in t he area of Ash-Sham
lat er on, when t he Companions defeat ed t hem in many bat t les and t ook over t he leadership of
Ash-Sham forever. There shall always be a group of Muslims in Ash-Sham area unt il ` Isa, son of
Maryam, descends while t hey are like t his on t he t rut h, apparent and vict orious . ` Isa will at
t hat t ime rule according t o t he Law of Muhammad , break t he cross, kill t he swine, banish t he
Jizyah and only accept Islam from t he people.
∇リョあ モ
∃ ∇らエ
∠ よ͡ Ι
z ま͡ ∇やヲ⊥ヘボ͡ を⊥ ゅ∠ョ リ
∠ ∇Αぺ∠ る⊥ ャzグあ ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ∇ろよ∠ ゲ͡ ッ
⊥ ぴ
びサ͡ ゅzレャや リ ∠ ョあ モ∃ ∇らェ
∠ ヱ∠ ヮ͡ ヤzャや
(Indignit y is put over t hem wherever t hey may be, except when under a covenant (of
prot ect ion) from Allah, and a covenant from men;) meaning, Allah has placed humiliat ion and
disgrace on t hem wherever t hey may be, and t hey will never be safe,
びサ
͡ ゅzレャや リ
∠ ョあ モ
∃ ∇らェ
∠ ヱ∠ ぴ
(and a covenant from men;) meaning, covenant from men, such as pledges of prot ect ion and
safet y offered t o t hem by Muslim men and women, and even a slave, according t o one of t he
sayings of t he scholars. Ibn ` Abbas said t hat ,
びサ
͡ ゅzレャや リ
∠ ョあ モ
∃ ∇らェ
∠ ヱ∠ ヮ͡ ヤzャや ∇リョあ モ
∃ ∇らエ
∠ よ͡ Ι
z ま͡ぴ
(except when under a covenant from Allah, and a covenant from men;) refers t o a covenant of
prot ect ion from Allah and a pledge of safet y from people. Similar was said by Muj ahid,
` Ikrimah, ` At a', Ad-Dahhak, Al-Hasan, Qat adah, As-Suddi and Ar-Rabi` bin Anas. Allah's
st at ement ,
びヮ͡ ヤzャや リ
∠ ョあ ょ
∃ ツ
∠ ピ∠ よ͡ やヱ⊥¬べ∠よヱ∠ ぴ
(t hey have drawn on t hemselves t he wrat h of Allah,) means, t hey earned Allah's anger, which
t hey deserved,
びる⊥ レ∠ ム∠ ∇ジヨ∠ ∇ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ∇ろよ∠ ゲ͡ ッ
⊥ ヱ∠ ぴ
(and dest it ut ion is put over t hem), meaning t hey deserve it by decree and legislat ively.
ラ
∠ ヲ⊥ヤわ⊥ ∇ボΑ∠ ヱ∠ ヮ͡ ヤzャや ろ
͡ ⇒∠Αゅ∠⇒よ͡ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ∇ユヰ⊥ ルz ほ∠よ͡ マ
∠ ャ͡クぴ
びペyェ∠ ゲ͡ ∇Βピ∠ よ͡ ¬∠ べ∠Βら͡ ∇ルΙ
xや
(This is because t hey disbelieved in t he Ayat of Allah and killed t he Prophet s wit hout right .)
meaning, what drove t hem t o t his was t heir arrogance, t ransgression and envy, earning t hem
humiliat ion, degradat ion and disgrace t hroughout t his life and t he Hereaft er. Allah said,
びラ
∠ ヱ⊥ギわ∠ ∇バΑ∠ ∇やヲ⊥ルゅ∠ミヱz ∇やヲ∠ダハ
∠ ゅ∠ヨよ͡ マ
∠ ャ͡クぴ
(This is because t hey disobeyed and used t o t ransgress (t he limit s set by Allah).) meaning, what
lured t hem t o disbelieve in Allah's Ayat and kill His Messengers, is t he fact t hat t hey oft en
disobeyed Allah's commands, commit t ed His prohibit ions and t ransgressed His set limit s. We
seek refuge from t his behavior, and Allah Alone is sought for each and every t ype of help.
ラ
∠ ヲ⊥ヤ∇わΑ∠ る∀ ヨ∠ も͡ べ∠ホ ∀るョz ぺ⊥ ょ͡ ⇒∠わム͡ ∇ャや モ ͡ ∇ワぺ∠ ∇リョあ ¬⇔ へ∠ヲシ ∠ ∇やヲ⊥ジ∇Βャ∠ぴ
ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ - ラ ∠ ヱ⊥ギイ ⊥ ∇ジΑ∠ ∇ユワ⊥ ヱ∠ モ ͡ ∇Βャzや ¬∠ べ∠ルや∠¬ ヮ͡ ヤzャや ろ ͡ ⇒∠Αや∠¬
ラ
∠ ∇ヲヰ∠ ∇レΑ∠ ヱ∠ フ ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ラ ∠ ヱ⊥ゲョ⊥ ∇ほΑ∠ ヱ∠ ゲ͡ カ͡Ι x や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ
リ
∠ ョ͡ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ れ͡ ゲ∠ ∇Βガ∠ ∇ャや ヴ͡プ ラ ∠ ヲ⊥ハゲ͡ ⇒∠ジΑ⊥ ヱ∠ ゲ͡ ム∠ ∇レヨ⊥ ∇ャや リ ͡ハ ∠
ロ⊥ ヱゲ∠ヘ∇ムΑ⊥ ∇リヤ∠プ∠ ゲ∃ ∇Βカ ∠ ∇リョ͡ ∇やヲ⊥ヤバ∠ ∇ヘΑ∠ ゅ∠ョヱ∠ - リ ∠ Β͡エヤ͡⇒zダャや
ヴ
∠ レ͡ ∇ピゎ⊥ ∇リャ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ラz ま͡ - リ ∠ Β͡ボわz ヨ⊥ ∇ャゅ͡よ ∀ユΒ͡ヤ∠ハ ヮ⊥ zヤャや∠ヱ
マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠ ゅ⇔ゃ∇Βセ ∠ ヮ͡ ヤzャや リ∠ ョあ ∇ユワ⊥ ギ⊥ ⇒∠ャ∇ヱぺ∠ Ι∠ ヱ∠ ∇ユヰ⊥ ャ⊥ヲ∠ ∇ョぺ∠ ∇ユヰ⊥ ∇レハ ∠
ラ∠ ヲ⊥ボヘ͡ ∇レΑ⊥ ゅ∠ョ モ ⊥ ん∠ ョ∠ - ラ∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ケ͡ ゅzレャや ょ ⊥ ⇒∠エ∇タぺ∠
ゲx タ͡ ゅ∠ヰΒ͡プ ウ ∃ Α͡ケ モ ͡ ん∠ ヨ∠ ミ∠ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ∠ ∇ャや ロ͡ グ͡ ⇒͡ワ ヴ͡プ
ゅ∠ョヱ∠ ヮ⊥ ∇わム∠ ヤ∠∇ワほ∠プ∠ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ヨヤ∠ニ
∠ ュ∃ ∇ヲホ∠ ゐ ∠ ∇ゲェ ∠ ∇ろよ∠ ゅ∠タぺ∠
びラ ∠ ヲ⊥ヨヤ͡∇ヌΑ∠ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ ∇リム͡ ⇒∠ャヱ∠ ヮ⊥ zヤャや ユ⊥ ヰ⊥ ヨ∠ ヤ∠ニ
∠
(113. Not all of t hem are alike; a part y of t he People of t he Script ure st and for t he right , t hey
recit e t he verses of Allah during t he hours of t he night , prost rat ing t hemselves in prayer.) (114.
They believe in Allah and t he Last Day; t hey enj oin Al-Ma` ruf and forbid Al-Munkar; and t hey
hast en in (all) good works; and t hey are among t he right eous.) (115. And what ever good t hey
do, not hing will be rej ect ed of t hem; for Allah knows well t he Mut t aqin (t he pious).) (116.
Surely, t hose who disbelieve, neit her t heir propert ies nor t heir offspring will avail t hem against
Allah. They are t he dwellers of t he Fire, t herein t hey will abide.) (117. The parable of what
t hey spend in t his world is t hat of a wind of Sir; it st ruck t he harvest of a people who did wrong
against t hemselves and dest royed it . Allah wronged t hem not , but t hey wronged t hemselves.)
び¬⇔ へ∠ヲシ
∠ ∇やヲ⊥ジ∇Βャ∠ぴ
(Not all of t hem are alike) 3:113 .''
Therefore, t hese t wo t ypes of people are not equal, and indeed, t here are believers and also
criminals among t he People of t he Book, j ust as Allah said,
びラ
∠ ヱ⊥ギイ
⊥ ∇ジΑ∠ ∇ユワ⊥ ヱ∠ モ
͡ ∇Βャzや ¬∠ べ∠ルや∠¬ ヮ͡ ヤzャや ろ
͡ ⇒∠Αや∠¬ ラ
∠ ヲ⊥ヤ∇わΑ∠ ぴ
(t hey recit e t he verses of Allah during t he hours of t he night , prost rat ing t hemselves in prayer.)
They oft en st and in prayer at night for Tahaj j ud, and recit e t he Qur'an in t heir prayer,
ラ
∠ ヱ⊥ゲョ⊥ ∇ほΑ∠ ヱ∠ ゲ͡ カ͡Ι
x や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ぴ
ヴ͡プ ラ
∠ ヲ⊥ハゲ͡ ⇒∠ジΑ⊥ ヱ∠ ゲ͡ ム∠ ∇レヨ⊥ ∇ャや リ
͡ハ
∠ ラ
∠ ∇ヲヰ∠ ∇レΑ∠ ヱ∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ
び ∠リΒ͡エ͡ヤ⇒zダャや リ ∠ ョ͡ ∠マ͡ゃ⇒∠ャ∇ヱぺ⊥∠ヱ れ
͡ ゲ∠ ∇Βガ∠ ∇ャや
(They believe in Allah and t he Last Day; t hey enj oin Al-Ma` ruf and forbid Al-Munkar; and t hey
hast en in (all) good works; and t hey are among t he right eous) 3: 114 .
メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ リ⊥ ョ͡ ∇ぽΑ⊥ リ∠ヨャ∠ ょ
͡ ⇒∠わム͡ ∇ャや モ ͡ ∇ワぺ∠ ∇リョ͡ ラ z ま͡ヱ∠ ぴ
びヮ͡ ヤzャ リ
∠ Β͡バゼ
͡ ⇒∠カ ∇ユヰ͡ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ∇ユム⊥ ∇Βャ∠ま͡
(And t here are, cert ainly, among t he People of t he Script ure (Jews and Christ ians), t hose who
believe in Allah and in t hat which has been revealed t o you, and in t hat which has been
revealed t o t hem, humbling t hemselves before Allah.) 3:199 .
びリ
∠ Β͡ボわz ヨ⊥ ∇ャゅ͡よ ∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱぴ
(for Allah knows well t he Mut t aqin (t he pious).) for no deed performed by any person ever
escapes His knowledge, nor is any reward for t hose who do good deeds ever lost wit h Him.
Allah ment ions t he disbelieving polyt heist s:
ヮ͡ ヤzャや リ
∠ ョあ ユワ⊥ ギ⊥ ⇒ャ∇ヱぺ∠ Ι
∠ ヱ∠ ∇ユヰ⊥ ャ⊥ヲ∠ ∇ョぺ∠ ∇ユヰ⊥ ∇レハ
∠ ヴ
∠ レ͡ ∇ピゎ⊥ リ∠ャぴ
びゅ⇔ゃ∇Βセ
∠
(neit her t heir propert ies nor t heir offspring will avail t hem against Allah) 3:116 . meaning,
not hing can avert Allah's t orment and punishment from st riking t hem,
びラ
∠ ヱ⊥ギヤ͡⇒∠カ ゅ∠ヰΒ͡プ ∇ユワ⊥ ケ͡ ゅzレャや ょ
⊥ ⇒∠エ∇タぺ∠ マ
∠ ゃ͡ ⇒ャ∇ヱぺ⊥ヱ∠ ぴ
(They are t he dwellers of t he Fire, t herein t hey will abide.)
ウ
∃ Α͡ケ モ
͡ ん∠ ヨ∠ ミ∠ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや ロ͡ グ͡ ⇒͡ワ ヴ͡プ ラ
∠ ヲ⊥ボヘ͡ ∇レΑ⊥ ゅ∠ョ モ
⊥ ん∠ ョ∠ ぴ
びゲx タ
͡ ゅ∠ヰΒ͡プ
(The likeness of what t hey spend in t his world is t he likeness of a wind of Sir;) a frigid wind, as
Ibn ` Abbas, ` Ikrimah, Sa` id bin Jubayr, Al-Hasan, Qat adah, Ad-Dahhak, Ar-Rabi` bin Anas and
ot hers have said. ` At a' said t hat Sir, means, ` cold and snow.' Ibn ` Abbas and Muj ahid are also
report ed t o have said t hat Sir means, ` fire'. This lat t er meaning does not cont radict t he
meanings we ment ioned above, because ext reme cold weat her, especially when accompanied
by snow, burns plant s and produce, and has t he same effect fire has on such growt h.
びラ
∠ ヲ⊥ヨヤ͡∇ヌΑ∠ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇リム͡ ⇒∠ャヱ∠ ヮ⊥ zヤャや ユ⊥ ヰ⊥ ヨ∠ ヤ∠ニ
∠ ゅ∠ョヱ∠ ぴ
(And Allah wronged t hem not , but t hey wronged t hemselves.)
Ibn Abi Hat im report ed t hat Ibn Abi Ad-Dahqanah said, "` Umar bin Al-Khat t ab was t old, ` There
is young man here from t he people of Hirah (in Iraq, who were Christ ians) who is a proficient
scribe. Why do you not appoint him as a scribe' ` Umar said, ` I would t hen be t aking advisors
from among t he disbelievers.''' This Ayah and t he st ory about ` Umar t est ify t o t he fact t hat
Muslims are not allowed t o use Ahl Adh-Dhimmah t o be scribes in mat t ers t hat affect t he affairs
of Muslims and expose t heir secret s, for t hey might convey t hese secret s t o combat ant
disbelievers. This is why Allah said,
び∇ユわぁ レ͡ ハ
∠ ゅ∠ョ ∇やヱぁキヱ∠ Ι
⇔ ゅ∠らカ
∠ ∇ユム⊥ ル∠ ヲ⊥ャ∇ほΑ∠ Ι
∠ぴ
(since t hey will not fail t o do t heir best t o corrupt you. They desire t o harm you severely.)
びラ
∠ ヲ⊥ヤボ͡ ∇バゎ∠ ∇ユわ⊥ レ⊥ミ ∇ラま͡ ろ
͡ ⇒∠ΑΙ
x や ユ⊥ ム⊥ ャ∠ ゅzレΒz よ∠ ∇ギホ∠ ぴ
(Indeed We have made plain t o you t he Ayat if you underst and.)
びヮ͡ ヤあミ⊥ ょ
͡ ⇒∠わム͡ ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ヱ∠ ぴ
(And you believe in all t he Script ures) meaning, you have no doubt in any part of Allah's Book,
while t he hypocrit es have deep doubt s, confusion and reservat ions about it .
びヮ͡ ヤあミ⊥ ょ
͡ ⇒∠わム͡ ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ヱ∠ ぴ
(and you believe in all t he Script ures,) means, you believe in your Book, t heir Book, and t he
previous Books, while t he hypocrit es disbelieve in your Book, and t his is why t hey deserve t hat
you dislike t hem inst ead of t hem disliking you. Ibn Jarir collect ed t his st at ement .
ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ∇やヲぁツハ
∠ ∇や∇ヲヤ∠カ
∠ や∠ク͡ま∠ヱ ゅzレョ∠ や∠¬ ∇やヲ⊥ャゅ∠ホ ∇ユミ⊥ ヲ⊥ボャ∠ や∠クま͡ヱ∠ ぴ
びナ
͡ ∇Βピ∠ ∇ャや リ
∠ ョ͡ モ∠ ョ͡ ゅ∠ルΙ
xや
(And when t hey meet you, t hey say, "We believe.'' But when t hey are alone, t hey bit e t heir
Anamil at you in rage.)
The word Anamil, means t he t ips of t he fingers, as Qat adah st at ed. This is t he behavior of t he
hypocrit es who pret end t o be believers and kind when t hey are wit h t he believers, all t he while
concealing t he opposit e in t heir heart s in every respect . This is t he exact sit uat ion t hat Allah
describes,
びナ
͡ ∇Βピ∠ ∇ャや リ
∠ ョ͡ モ
∠ ョ͡ ゅ∠ルΙ
x や ユ⊥ ム⊥ ∇Βヤ∠ハ
∠ ∇やヲぁツハ
∠ ∇や∇ヲヤ∠カ
∠ や∠クま͡ヱ∠ ぴ
(But when t hey are alone, t hey bit e t heir Anamil at you in rage) and rage is ext reme anger and
fury. Allah said t o t hem,
びケ͡ ヱ⊥ギダ
ぁ ャや れ
͡ や∠グよ͡ ∀ユΒ͡ヤ∠ハ ヮ∠ ヤzャや ラ
z ま͡ ∇ユム⊥ ヌ
͡ ∇Βピ∠ よ͡ ∇やヲ⊥ゎヲ⊥ョ ∇モホ⊥ ぴ
(Say: "Perish in your rage. Cert ainly, Allah knows what is in t he breast s (all t he secret s).'') for
no mat t er how much you envy t he believers and feel rage t owards t hem, know t hat Allah shall
perfect His favor on His believing servant s, complet e His religion, raise high His Word and give
dominance t o His religion. Therefore, O hypocrit es, die in rage,
びケ͡ ヱ⊥ギダ
ぁ ャや れ
͡ や∠グよ͡ ∀ユΒ͡ヤ∠ハ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Allah knows what is in t he breast s.)
Allah has perfect knowledge of what you conceal in your heart s and chest s and in t he rage,
envy and hat red you have against t he believers. Allah will punish you for all t his in t his life, and
t hey will have t he good t hat you dislike for t hem. In t he Hereaft er, you will suffer severe
t orment in t he Fire where you will remain for et ernit y.
る∀ ゃ∠ Βあ シ
∠ ∇ユム⊥ ∇らダ
͡ ゎ⊥ ラ͡まヱ∠ ∇ユワ⊥ ∇ぽジ
⊥ ゎ∠ る∀ レ∠ ジ
∠ェ
∠ ∇ユム⊥ ∇ジジ
∠ ∇ヨゎ∠ ラ͡まぴ
びゅ∠ヰよ͡ ∇やヲ⊥ェゲ∠ ∇ヘΑ∠
(If a good befalls you, it grieves t hem, but if some evil overt akes you, t hey rej oice at it )
3:120 . This only emphasizes t he severit y of t he enmit y t hat t he hypocrit es feel against t he
believers. If t he believers enj oy fert ile years, vict ories, support and t heir numbers and
following increase, t he hypocrit es become displeased. When t he Muslims suffer a drought or
t heir enemies gain t he upper hand against t hem, by Allah's decree, j ust as occurred during t he
bat t le of Uhud, t he hypocrit es become pleased. Allah said t o His believing servant s,
びゅ⇔ゃ∇Βセ
∠ ∇ユワ⊥ ギ⊥ ∇Βミ∠ ∇ユミ⊥ ぁゲツ
⊥ Α∠ Ι
∠ ∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヱ⊥ゲら͡ ∇ダゎ∠ ラ͡まヱ∠ ぴ
(But if you remain pat ient and have Taqwa, not t he least harm will t heir cunning do t o you.)
Allah direct s t he believers t o safet y from t he wickedness of evil people and t he plot s of t he
sinners, by recommending t hem t o revert t o pat ience and by having fear of Allah and t rust ing
Him. Allah encompasses t he enemies of t he believers, all t he while t he believers have no
power or st rengt h except from Him. What ever Allah wills, occurs, and what ever He does not
will, does not occur. Not hing happens in His Kingdom except wit h His decision and according t o
His decrees. Verily, whoever relies on Allah, Allah shall suffice for him.
Allah t hen ment ions t he st ory of Uhud, t he defeat t hat He t est ed t he believers wit h, His
dist inguishing t he believers from t he hypocrit es and t heir pat ience.
ギ∠ ハ
͡ ゅ∠ボョ∠ リ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ¬⊥ ンあヲら∠ ゎ⊥ マ
∠ ヤ͡∇ワぺ∠ ∇リョ͡ れ
∠ ∇ヱギ∠ ビ ∠ ∇クま͡ヱ∠ ぴ
∇ユム⊥ レ͡ョ ラ
͡ ゅ∠わヘ∠ も͡ べzデ ∇ろヨz ワ∠ ∇クま͡ - ∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ∠ ヮ⊥ ヤzャや∠ヱ メ
͡ ゅ∠わボ͡ ∇ヤャ͡
モ͡ ミz ヲ∠ わ∠ Β∠ ∇ヤプ∠ ヮ͡ ヤzャや ヴ∠ヤハ ∠ ヱ∠ ゅ∠ヨヰ⊥ Βぁ ャ͡ヱ∠ ヮ⊥ ヤzャや∠ヱ Κ ∠ゼ ∠ ∇ヘゎ∠ ラ∠ぺ
る∀ ャzク͡ ぺ∠ ∇ユわ⊥ ル∠ぺヱ∠ ケ∃ ∇ギら∠ よ͡ ヮ⊥ zヤャや ユ⊥ ミ⊥ ゲ∠ ダ
∠ ル∠ ∇ギボ∠ ャ∠ヱ∠ - ラ ∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや
びラ ∠ ヱ⊥ゲム⊥ ∇ゼゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz ゅ∠プ
(121. And (remember) when you left your household in t he morning t o post t he believers at
t heir st at ions for t he bat t le (of Uhud). And Allah is All-Hearer, All-Knower.) (122. When t wo
part ies from among you were about t o lose heart , but Allah was t heir Wali (Support er and
Prot ect or). And in Allah should t he believers put t heir t rust .) (123. And Allah has already made
you vict orious at Badr, when you were a weak lit t le force. So have Taqwa of Allah t hat you may
be grat eful.)
The Messenger of Allah went t o his home, put on his shield and came out . The companions
were weary t hen and said t o each ot her, "Did we compel t he Messenger of Allah t o go out '' They
said, "O Messenger of Allah! If you wish, we will remain in Al-Madinah. '' The Messenger of Allah
said,
ヴzわェ
∠ ノ∠ ィ
͡ ∇ゲΑ∠ ∇ラぺ∠ ヮ⊥ わ∠ ョ∠ ∇ほャ∠ ザ
∠ ら͡ ャ∠ や∠クま͡ ヶ
∠ ら͡ レ∠ ャ͡ ヶ͡ピら∠ ∇レΑ∠ ゅ∠ョ»
«ヮ∠ャ ぶ⊥ や ユ∠ ム⊥ ∇エΑ∠
(It is not for a Prophet t o wear his shield for war t hen lay down his arms before Allah decides in
his favor.)
The Messenger of Allah marched wit h a t housand of his Companions. When t hey reached t he
Shawt area, ` Abdullah bin Ubayy went back t o Al-Madinah wit h a t hird of t he army, claiming he
was angry t he Prophet did not list en t o his advice. He and his support ers said, "If we knew t hat
you would fight t oday, we would have accompanied you. However, we do not t hink t hat you
will fight t oday.'' The Messenger of Allah marched unt il he reached t he hillside in t he area of
Uhud, where t hey camped in t he valley wit h Mount Uhud behind t hem. The Messenger of Allah
said,
The Messenger prepared his forces for bat t le, and his army was seven hundred men. He
appoint ed ` Abdullah bin Jubayr, from Bani ` Amr bin ` Awf, t o lead t he archers who were fift y
men. The Prophet said t o t hem,
The Prophet wore t wo prot ect ive shields and gave t he flag t o Mus` ab bin ` Umayr of Bani ` Abd
Ad-Dar. The Prophet also allowed some young men t o part icipat e in fight ing, but not ot hers,
whom he allowed t o part icipat e in t he bat t le of Al-Khandaq t wo years lat er. The Quraysh
mobilized t heir forces of t hree t housand men wit h t wo hundred horsemen on each flank. They
appoint ed Khalid bin Al-Walid t o lead t he right side of t he horsemen and ` Ikrimah Ibn Abi Jahl
on t he left side. They also gave t heir grand flag t o t he t ribe of Bani ` Abd Ad-Dar. Allah willing,
we will ment ion t he det ails of t his bat t le lat er on, if Allah wills. Allah said here,
ギ∠ ハ
͡ ゅ∠ボョ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ¬⊥ ンあヲら∠ ゎ⊥ マ
∠ ヤ͡∇ワぺ∠ ∇リョ͡ れ
∠ ∇ヱギ∠ ビ
∠ ∇クま͡ヱ∠ ぴ
びメ
͡ ゅ∠わボ͡ ∇ヤャ͡
(And (remember) when you left your household in t he morning t o post t he believers at t heir
st at ions for t he bat t le) 3:121 , designat ing t hem t o various posit ions, dividing t he army t o t he
left and right sides and placing t hem wherever you command t hem.
び∀ユΒ͡ヤ∠ハ ∀ノΒ͡ヨシ
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is All-Hearer, All-Knower), He hears what you say and knows what you conceal in
your heart s. Allah said next ,
びΚ
∠ ゼ
∠ ∇ヘゎ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ ラ
͡ ゅ∠わヘ∠ も͡ べzデ ∇ろヨz ワ∠ ∇クま͡ぴ
(When t wo part ies from among you were about t o lose heart ,) 3:122 .
びΚ
∠ ゼ
∠ ∇ヘゎ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ ラ
͡ ゅ∠わヘ∠ も͡ べzデ ∇ろヨz ワ∠ ∇クま͡ぴ
(When t wo part ies from among you were about t o lose heart ) was revealed about us, t he t wo
Muslim t ribes of Bani Harit hah and Bani Salamah. I (or we) would not be pleased if it was not
revealed, because Allah said in it ,
The day of Badr is known as Yawm Al-Furqan t he Day of t he Clarificat ion , by which Allah
gave vict ory and dominance t o Islam and it s people and disgraced and dest royed Shirk, even
t hough t he Muslims were few. The Muslims numbered t hree hundred and t hirt een men, wit h
t wo horses and sevent y camels. The rest were foot soldiers wit hout enough supplies for t he
bat t le. The enemy army consist ed of nine hundred t o a t housand men, having enough shields
and supplies, bat t le-ready horses and even various adornment s.
However, Allah gave vict ory t o His Messenger , support ed His revelat ion, and illuminat ed
success on t he faces of t he Prophet and his following. Allah also brought disgrace t o Shayat an
and his army. This is why Allah reminded His believing servant s and pious part y of t his favor,
∇ユム⊥ レ∠ハ リ
͡ ∇ピゎ⊥ ∇ユヤ∠プ∠ ∇ユム⊥ ゎ⊥ ゲ∠ ∇んミ∠ ∇ユム⊥ ∇わら∠ イ
∠ ∇ハぺ∠ ∇クま͡ リ
∃ ∇Βレ∠ ェ
⊥ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
びゅ⇔ゃ∇Βセ ∠
(. .and on t he day of Hunayn (bat t le) when you rej oiced at your great number, but it availed
you naught ) 9:25 , unt il,
Badr is an area bet ween Makkah and Al-Madinah and is known by t he well t hat bears it s name,
which in t urn was so named aft er Badr bin An-Narayn, t he person who dug t he well.
びラ
∠ ヱ⊥ゲム⊥ ∇ゼゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz ゅ∠プぴ
(So have Taqwa of Allah t hat you may be grat ef ul.) 3:123 , means, fulfill t he obligat ions of
His obedience.
∇ユム⊥ よぁ ケ∠ ∇ユミ⊥ zギヨ͡ Α⊥ ラ∠ぺ ∇ユム⊥ Β͡ヘ∇ムΑ∠ ∇リャ∠ぺ∠ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ メ⊥ ヲ⊥ボゎ∠ ∇クま͡ぴ
ラ͡ま ヴ∠ヤよ∠ - リ ∠ Β͡ャゴ∠ レ⊥ョ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや リ ∠ ョあ フ ∃ Ι ∠ や∠¬ る͡ を∠ Κ ∠ ん∠ よ͡
∇ユミ⊥ ∇キギ͡ ∇ヨΑ⊥ や∠グ⇒∠ワ ∇ユワ͡ ケ͡ ∇ヲプ∠ リあョ ∇ユミ⊥ ヲ⊥ゎ∇ほΑ∠ ヱ∠ ∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヱ⊥ゲ͡ら∇ダ∠ゎ
ゅ∠ョヱ∠ - リ ∠ Β͡ョヲあ ジ∠ ョ⊥ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや リ
∠ ョあ フ ∃ Ιや∠¬ る͡ ジ ∠ ∇ヨガ ∠ よ͡ ∇ユム⊥ よぁ ケ∠
ゅ∠ョヱ∠ ヮ͡ よ͡ ∇ユム⊥ よ⊥ ヲ⊥ヤホ⊥ リ z ゃ͡ ヨ∠ ∇トわ∠ ャ͡ヱ∠ ∇ユム⊥ ャ∠ ン∠ゲ∇ゼよ⊥ Ι z ま͡ ヮ⊥ ヤzャや ヮ⊥ ヤ∠バ∠ ィ ∠
ノ∠ ト ∠ ∇ボΒ∠ ャ͡ - ユ͡ Β͡ムエ ∠ ∇ャや ゴ͡ Α͡ゴバ∠ ∇ャや ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョ͡ Ι z ま͡ ゲ⊥ ∇ダzレャや
リ
∠ Β͡らも͡ べ∠カ ∇やヲ⊥らヤ͡ボ∠ レ∠Βプ∠ ∇ユヰ⊥ わ∠ ら͡ ∇ムΑ∠ ∇ヱぺ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや リ ∠ ョあ ゅ⇔プ∠ゲデ ∠
∇ヱぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ∠ ゆ ∠ ヲ⊥わΑ∠ ∇ヱぺ∠ ∀¬∇ヴ∠セ ゲ͡ ∇ョΙ xやリ ∠ ョ͡ マ ∠ ャ∠ ザ∠ ∇Βャ∠ -
びラ ∠ ヲ⊥ヨヤ͡⇒∠ニ ∇ユヰ⊥ ルz み͡プ∠ ∇ユヰ⊥ よ∠ グあ バ∠ Α⊥
ゲ⊥ ヘ͡ ∇ピΑ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョヱ∠ れ ͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ⊥ ヤzャや∠ヱ ¬⊥ べ∠ゼΑ∠ リ∠ョ ゆ ⊥ あグバ∠ Α⊥ ヱ∠ ¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡
(124. (Remember) when you said t o t he believers, "Is it not enough for you t hat your Lord
should help you wit h t hree t housand angels sent down'') (125. "But , if you hold on t o pat ience
and have Taqwa, and t he enemy comes rushing at you; your Lord will help you wit h five
t housand angels having marks (of dist inct ion).'') (126. Allah made it not but as a message of
good news for you and as an assurance t o your heart s. And t here is no vict ory except from
Allah, t he All-Might y, t he All-Wise.) (127. That He might cut off a part of t hose who disbelieve,
or expose t hem t o infamy, so t hat t hey ret ire frust rat ed.) (128. Not for you is t he decision;
whet her He t urns in mercy t o (pardon) t hem or punishes t hem; verily, t hey are t he
wrongdoers.) (129. And t o Allah belongs all t hat is in t he heavens and all t hat is in t he eart h.
He forgives whom He wills, and punishes whom He wills. And Allah is Oft -Forgiving, Most
Merciful.)
There are t wo opinions about t his, one of t hem saying t hat Allah's st at ement ,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ メ
⊥ ヲ⊥ボゎ∠ ∇クま͡ぴ
((Remember) when you said t o t he believers) 3:124 , is relat ed t o His st at ement ,
This was report ed from Al-Hasan Al-Basri, ` Amr Ash-Sha` bi, Ar-Rabi` bin Anas and several
ot hers, Ibn Jarir also agreed wit h t his opinion. ` Abbad bin Mansur said t hat Al-Hasan said t hat
Allah's st at ement ,
∇ユム⊥ よぁ ケ∠ ∇ユミ⊥ zギヨ͡ Α⊥ ラ∠ぺ ∇ユム⊥ Β͡ヘ∇ムΑ∠ ∇リャ∠ぺ∠ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ メ⊥ ヲ⊥ボゎ∠ ∇クま͡ぴ
びる͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや リ
∠ ョあ フ ∃ Ι ∠ や∠¬ る͡ を∠ Κ
∠ ん∠ よ͡
((Remember) when you said t o t he believers, "Is it not enough for you t hat your Lord should
help you wit h t hree t housand angels'') 3:124 , is about t he bat t le of Badr; Ibn Abi Hat im also
recorded t his st at ement .
Ibn Abi Hat im t hen report ed t hat ` Amr Ash-Sha` bi said, "On t he day of Badr, t he Muslims
received informat ion t hat Kurz bin Jabir (a prominent t ribe chief) was aiding t he idolat ors, and
t his news was hard on t hem, so Allah revealed;
リ
∠ ョあ フ
∃ Ι
∠ や∠¬ る͡ を∠ Κ
∠ ん∠ よ͡ ∇ユム⊥ よぁ ケ∠ ∇ユミ⊥ zギヨ͡ Α⊥ ラ∠ぺ ∇ユム⊥ Β͡ヘ∇ムΑ∠ ∇リャ∠ぺ∠ぴ
びリ
∠ Β͡ャゴ∠ レ⊥ョ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや
("Is it not enough for you t hat your Lord (Allah) should help you wit h t hree t housand angels sent
down''), unt il,
びリ
∠ Β͡ョヲあ ジ
∠ ョ⊥ ぴ
(having marks (of dist inct ion)) 3:124,125 .
The news of t he defeat of t he idolat ors at Badr reached Kurz and he did not reinforce t hem,
and t hus, Allah did not reinforce t he Muslims wit h t he five (t housands of angels).''
As for Ar-Rabi` bin Anas, he said, "Allah support ed t he Muslims wit h one t housand (angels),
t hen t he number reached t hree t housand, t hen five t housand.'' If one asks, according t o t his
opinion, how can we combine bet ween t his Ayah and Allah's st at ement about Badr,
∇ユミ⊥ ぁギヨ͡ ョ⊥ ヶあルぺ∠ ∇ユム⊥ ャ∠ ゆ
∠ ゅ∠イわ∠ ∇シゅ∠プ ∇ユム⊥ よz ケ∠ ラ ∠ ヲ⊥んΒ͡ピわ∠ ∇ジゎ∠ ∇クま͡ぴ
びリ ∠ Β͡プキ͡ ∇ゲョ⊥ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや リ
∠ ョあ ブ
∃ ∇ャほ∠よ͡
((Remember) when you sought help of your Lord and He answered you (saying): "I will help you
wit h a t housand angels, each behind t he ot her (f ollowing one anot her) in succession.'') 8:9 ,
unt il,
び∀ユΒ͡ムェ
∠ ∀ゴΑ͡ゴ∠ハ ヮ∠ ヤzャや ラ
z ぺ∠ぴ
(Verily! Allah is All-Might y, All-Wise) We say t hat t he one t housand ment ioned here does not
cont radict t he t hree t housand ment ioned in t he above Ayah 3:124 . The word "in succession''
means t hey follow each ot her and t hus indicat es t hat t housands more will follow t hem. The
t wo Ayat above 8:9 and 3:124 are similar in meaning and it appears t hat t hey bot h were
about t he bat t le of Badr, because t he angels did fight in t he bat t le of Badr, as t he evidence
indicat es. Allah knows best . Allah's st at ement ,
The second opinion st ipulat es t hat t he promise ment ioned here concerning t he angels
part icipat ing in bat t le is relat ed t o Allah's st at ement ,
ギ∠ ハ
͡ ゅ∠ボョ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ¬⊥ ンあヲら∠ ゎ⊥ マ
∠ ヤ͡∇ワぺ∠ ∇リョ͡ れ
∠ ∇ヱギ∠ ビ
∠ ∇クま͡ヱ∠ ぴ
びメ
͡ ゅ∠わボ͡ ∇ヤャ͡
(And (remember) when you left your household in t he morning t o post t he believers at t heir
st at ions for t he bat t le) of Uhud. However, we should add, t he angels did not come t o t he aid of
Muslims at Uhud, because Allah made it condit ional,
び∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヱ⊥ゲら͡ ∇ダゎ∠ ラ͡ま ヴ∠ヤよ∠ ぴ
(But if you hold on t o pat ience and have Taqwa) 3: 125 .
The Muslims were not pat ient at Uhud. Rat her, t hey ran away and, consequent ly, did not
receive t he support of even one angel.
Allah's st at ement ,
る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや リ
∠ ョあ フ
∃ Ιや∠¬ る͡ ジ
∠ ∇ヨガ
∠ よ͡ ∇ユム⊥ よぁ ケ∠ ∇ユミ⊥ ∇キギ͡ ∇ヨΑ⊥ ぴ
びリ
∠ Β͡ョヲあ ジ ∠ ョ⊥
(your Lord will help you wit h five t housand angels having marks), of dist inct ion.
Abu Ishaq As-Subay` i said; from Harit hah bin Mudarrib said t hat ` Ali bin Abi Talib said, "The
angels were dist inguished by wearing whit e wool at Badr.'' The angels also had special markings
dist inguishing t heir horses.
Allah said,
∇ユム⊥ よ⊥ ヲ⊥ヤホ⊥ リ
z ゃ͡ ヨ∠ ∇トわ∠ ャ͡ヱ∠ ∇ユム⊥ ャ∠ ン∠ゲ∇ゼよ⊥ Ι
z ま͡ ヮ⊥ zヤャや ヮ⊥ ヤ∠バ∠ ィ
∠ ゅ∠ョヱ∠ ぴ
びヮ͡ よ͡
(Allah made it not but as a message of good news for you and as an assurance t o your heart s)
3:126 .
This Ayah means, "Allah sent down angels and t old you about t heir descent t o encourage you
and t o comfort and reassure your heart s. You should know t hat vict ory only comes from Allah
and t hat if He willed, He would have defeat ed your enemy wit hout you having t o fight t hem.''
For inst ance, Allah said aft er commanding t he believers t o fight ,
∇ユム⊥ よ⊥ ヲ⊥ヤホ⊥ リ
z ゃ͡ ヨ∠ ∇トわ∠ ャ͡ヱ∠ ∇ユム⊥ ャ∠ ン∠ゲ∇ゼよ⊥ Ι z ま͡ ヮ⊥ zヤャや ヮ⊥ ヤ∠バ∠ ィ
∠ ゅ∠ョヱ∠ ぴ
び ユ͡ Β͡ムエ ∠ ∇ャや ゴ͡ Α͡ゴバ∠ ∇ャや ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョ͡ Ιz ま͡ ゲ⊥ ∇ダzレャや ゅ∠ョ∠ヱ ヮ͡ よ͡
(Allah made it not but as a message of good news for you and as an assurance t o your heart s.
And t here is no vict ory except from Allah, t he All-Might y, t he All-Wise) 3:126 .
This Ayah means, "Allah is t he Almight y Whose power can never be undermined, and He has t he
perfect wisdom in His decrees and in all His decisions.'' Allah said,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや リ
∠ ョあ ゅ⇔プ∠ゲデ
∠ ノ∠ ト
∠ ∇ボΒ∠ ャ͡ぴ
(That He might cut off a part of t hose who disbelieve,) 3:127 meaning, out of His wisdom, He
commands you t o perform Jihad and t o fight .
Allah t hen ment ions t he various consequences of performing Jihad against t he disbelievers. For
inst ance, Allah said,
びゅ⇔プ∠ゲデ
∠ ノ∠ ト
∠ ∇ボΒ∠ ャ͡ぴ
(That He might cut off a part ...) meaning, t o cause a part of a nat ion t o perish,
びリ
∠ Β͡らも͡ べ∠カぴ
(frust rat ed) wit hout achieving t heir aims.
Allah t hen ment ions a st at ement t hat t est ifies t hat t he decision in t his life and t he Hereaft er is
for Him Alone wit hout part ners,
び∀¬∇ヴ∠セ ゲ͡ ∇ョΙ
xやリ
∠ ョ͡ マ
∠ ャ∠ ザ
∠ ∇Βャ∠ぴ
(Not for you is t he decision) 3:128
びゆ
⊥ ゅ∠ジエ
͡ ∇ャや ゅ∠レ∇Βヤ∠ハ
∠ ヱ∠ ヒ⊥ ⇒∠ヤら∠ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ヨルz ͡み∠プぴ
(your dut y is only t o convey (t he Message) and on Us is t he reckoning.) 13:40 , and,
び∀¬∇ヴ∠セ ゲ͡ ∇ョΙ
xやリ
∠ ョ͡ マ
∠ ャ∠ ザ
∠ ∇Βャ∠ぴ
(Not for you is t he decision;), means, "No part of t he decision regarding My servant s is yours,
except what I command you.'' Allah t hen ment ions t he rest of t he consequences of Jihad,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ゆ
∠ ヲ⊥わΑ∠ ∇ヱぺ∠ぴ
(whet her He pardons t hem) concerning t he act s of disbelief t hat t hey commit , t hus delivering
t hem from misguidance t o t he guidance.
び∇ユヰ⊥ よ∠ グあ バ∠ Α⊥ ∇ヱぺ∠ぴ
(or punishes t hem;) in t his life and t he Hereaft er because of t heir disbelief and errors,
びラ
∠ ヲ⊥ヨヤ͡⇒∠ニ ∇ユヰ⊥ ルz み͡プ∠ ぴ
(verily, t hey are t he wrongdoers), and t hus, t hey deserve such a fat e.
Al-Bukhari recorded t hat , Salim bin ` Abdullah said t hat his fat her said t hat he heard t he
Messenger of Allah saying -- when he raised his head from bowing in t he second unit of t he Faj r
prayer -- "O Allah! Curse so-and-so,'' aft er saying; Sami` Allahu Liman Hamidah, Rabbana wa
lakal-Hamd. Thereaft er, Allah revealed t his Ayah,
び∀¬∇ヴ∠セ ゲ͡ ∇ョΙ
xやリ
∠ ョ͡ マ
∠ ャ∠ ザ
∠ ∇Βャ∠ぴ
(Not for you is t he decision;) This was also recorded by An-Nasa'i. Imam Ahmad recorded t hat
Salim bin ` Abdullah said t hat his fat her said t hat he heard t he Messenger of Allah saying,
∩∃ュゅ∠ゼワ͡ リ
∠ ∇よ ゐ
∠ ケ͡ ゅ∠エ∇ャや リ ͡ バ∠ ∇ャや ユz ヰ⊥ ヤzャや ∩ゅ⇔ルゅ∠ヤプ⊥ ∇リバ∠ ∇ャや ユz ヰ⊥ ヤzャや»
ラ
∠ や∠ヲ∇ヘタ
∠ ∇リバ∠ ∇ャや ユz ヰ⊥ ヤzャや ∩ヱ∃ゲ∇ヨハ ∠ リ ∠ ∇よ モ
∠ ∇Βヰ∠ シ
⊥ ∇リバ∠ ∇ャや ユz ヰ⊥ ヤzャや
«るzΒョ∠ ぺ⊥ リ ∠ ∇よ
(O Allah! Curse so-and-so. O Allah! Curse Al-Harit h bin Hisham. O Allah! Curse Suhayl bin ` Amr.
O Allah! Curse Safwan bin Umayyah.)
All t hese persons were pardoned (aft er t hey embraced Islam lat er on).
Al-Bukhari recorded t hat Abu Hurayrah said t hat when Allah's Messenger would supplicat e
against or for someone, he would do so when he was finished bowing and saying; Sami` Allahu
Liman Hamidah, Rabbana wa lakal-Hamd. He would t hen say, (t he Qunut )
ュ∃ ゅ∠ゼワ͡ リ
∠ ∇よ る∠ ヨ∠ ヤ∠シ
∠ ヱ∠ ∩͡ギΒ͡ャヲ∠ ∇ャや リ∠ ∇よ ギ∠ Β͡ャヲ∠ ∇ャや ア͡ ∇ルぺ∠ ユz ヰ⊥ ヤzャや»
リ∠ ョ͡ ∠リΒ͡ヘ∠バ∇ツ∠わ∇ジヨ⊥ ∇ャや∠ヱ ∩∠るバ∠ Β͡よケ∠ ヶ͡よぺ∠ リ ∠ ∇よ ス ∠ ゅzΒハ ∠ ヱ∠
∩∠ゲツ∠ ョ⊥ ヴヤ∠ハ マ ∠ ゎ∠ ほ∠∇デヱ∠ ∇キギ⊥ ∇セや ユz ヰ⊥ ヤzャや ∩∠リΒ͡レョ͡ ∇ぽヨ⊥ ∇ャや
«ブ⊥シヲ⊥Α ヶ͡レジ ͡ ミ∠ リ
∠ Β͡レシ͡ ∇ユヰ͡ ∇Βヤ∠ハ∠ ゅ∠ヰ∇ヤバ∠ ∇ィや∠ヱ
(O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, ` Ayyash bin Abi Rabi` ah and t he
weak and t he helpless people among t he fait hful believers. O Allah! Be hard on t he t ribe of
Mudar and let t hem suffer from years of famine like t hat of t he t ime of Yusuf. )
He would say t his supplicat ion aloud. He somet imes would supplicat e during t he Dawn prayer,
"O Allah! Curse so-and-so (persons),'' ment ioning some Arab t ribes. Thereaft er, Allah revealed,
び∀¬∇ヴ∠セ ゲ͡ ∇ョΙ
xやリ
∠ ョ͡ マ
∠ ャ∠ ザ
∠ ∇Βャ∠ぴ
(Not for you is t he decision.)
Al-Bukhari recorded t hat Hamid and Thabit said t hat , Anas bin Malik said t hat t he Prophet was
inj ured during t he bat t le of Uhud and said,
«∨∇ユヰ⊥ Βz ら͡ ル∠ やヲぁイセ
∠ ∀ュ∇ヲ∠ホ ウ
⊥ ヤ͡∇ヘΑ⊥ ブ
∠ ∇Βミ∠ »
(How can a people achieve success aft er having inj ured t heir Prophet )
Thereaft er,
び∀¬∇ヴ∠セ ゲ͡ ∇ョΙ
xやリ
∠ ョ͡ マ
∠ ャ∠ ザ
∠ ∇Βャ∠ぴ
(Not for you is t he decision,) was revealed.
Imam Ahmad recorded t hat Anas said t hat , t he Prophet 's front t oot h was broken during t he
bat t le of Uhud and he also sust ained inj uries on his forehead unt il blood dripped on his face.
The Prophet said,
∇ユワ⊥ ヲ⊥ハ∇ギΑ∠ ヲ∠ ワ⊥ ヱ∠ ∩∇ユヰ͡ Βあ ら͡ レ∠ よ͡ や∠グワ やヲ⊥ヤバ∠ プ∠ ∀ュ∇ヲ∠ホ ウ
⊥ ヤ͡∇ヘΑ⊥ ブ
∠ ∇Βミ∠ »
«∨zモィ ∠ ヱ∠ ゴz ハ
∠ ∇ユヰ͡ よあ ケ∠ ヴャ͡ま
(How can a people achieve success aft er having done t his t o t heir Prophet who is calling t hem
t o t heir Lord, t he Exalt ed and Most Honored) Allah revealed,
びチ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョ∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
(And t o Allah belongs all t hat is in t he heavens and all t hat is in t he Eart h.) 3:129 , everyt hing
is indeed t he propert y of Allah and all are servant s in His Hand.
ゅ∠ヰッ
⊥ ∇ゲハ
∠ る∃ レz ィ
∠ ヱ∠ ∇ユム⊥ よあ ケz リあョ り∃ ゲ∠ ヘ͡ ∇ピョ∠ ヴ∠ャま͡ ∇やヲ⊥ハケ͡ ゅ∠シヱ∠ ぴ
びリ ∠ Β͡ボわz ヨ⊥ ∇ヤャ͡ ∇れギz ハ
͡ ぺ⊥ チ
⊥ ∇ケΙx や∠ヱ れ ⊥ ヲ∠ ⇒∠ヨジ
z ャや
(And march fort h in t he way (which leads t o) forgiveness from your Lord, and for Paradise as
wide as t he heavens and t he eart h, prepared for t he Mut t aqin (t he pious)) 3:133 .
Just as t he Fire was prepared for t he disbelievers. It was report ed t hat t he meaning of Allah's
st at ement ,
びチ
⊥ ∇ケΙ
x や∠ヱ れ
⊥ ヲ∠ ⇒∠ヨジ
z ャや ゅ∠ヰッ
⊥ ∇ゲハ
∠ぴ
(as wide as t he heavens and t he eart h) draws t he at t ent ion t o t he spaciousness of Paradise. For
inst ance, Allah said in anot her Ayah, while describing t he couches of Paradise,
びベ
∃ ゲ∠ ∇らわ∠ ∇シま͡ ∇リョ͡ ゅ∠ヰレ⊥ ͡もべ∠ト∠よぴ
(lined wit h silk brocade) 55:54 , so what about t heir out er covering It was also said t hat
Paradise is as wide as it s lengt h, because it is a dome under t he Throne. The widt h and lengt h
of a dome or a circle are t he same in dist ance. This is support ed by what is found in t he Sahih;
ゅ∠ヰッ
⊥ ∇ゲハ
∠ る∃ レz ィ
∠ ヱ∠ ∇ユム⊥ よあ ケz リあョ り∃ ゲ∠ ヘ͡ ∇ピョ∠ ヴ∠ャま͡ ∇やヲ⊥ボよ͡ ゅ∠シぴ
びチ
͡ ∇ケΙ
x や∠ヱ ¬͡ べ∠ヨジ z ャや チ͡ ∇ゲバ∠ ミ∠
(Race wit h one anot her in hast ening t owards forgiveness from your Lord (Allah), and Paradise
t he widt h whereof is as t he widt h of t he heaven and t he Eart h) 57:21 .
Al-Bazzar recorded t hat Abu Hurayrah said t hat a man came t o t he Messenger of Allah and
asked him, about Allah's st at ement ,
びチ
⊥ ∇ケΙ
x や∠ヱ れ
⊥ ヲ∠ ⇒∠ヨジ
z ャや ゅ∠ヰッ
⊥ ∇ゲハ
∠ る∃ レz ィ
∠ ヱ∠ ぴ
(Paradise as wide as t he heavens and t he Eart h) 3:133 ; "Where is t he Fire t hen'' The Prophet
said,
リ
∠ ∇Αほ∠プ∠ ∩∃¬∇ヶセ
∠ zモミ⊥ ザ
∠ ら͡ ャ∠ ¬∠ ゅ∠ィ や∠クま͡ モ
∠ ∇Βヤzャや ろ
∠ ∇Αぺ∠ケ∠ ぺ∠»
«∨⊥ケゅ∠ヰレz ャや
(When t he night comes, it overt akes everyt hing, so where is t he day) The man said, "Where
Allah want s it t o be.'' The Prophet said,
«モ∠ィヱ∠ ゴz ハ
∠ ぶ
⊥ や ¬∠ ゅ∠セ ゑ
⊥ ∇Βェ
∠ ラ
⊥ ヲ⊥ムゎ∠ ケ⊥ ゅzレャや マ
∠ ャ͡グ∠ミヱ∠ »
(Similarly, t he Fire is where Allah want s it t o be.) This Hadit h has t wo possible meanings. First ,
when we do not see t he night during t he day, t his does not mean t hat t he day is not
somewhere else, even t hough we cannot see it . Such is t he case wit h Hell-fire, for it is where
Allah want s it t o be. The second meaning is t hat when t he day overcomes t his part of t he
world, t he night overt akes t he ot her part . Such is t he case wit h Paradise, for it is in t he ut most
height s above t he heavens and under t he Throne. The widt h of Paradise is, as Allah st at ed,
びチ
͡ ∇ケΙ
x や∠ヱ ¬͡ べ∠ヨジ
z ャや チ
͡ ∇ゲバ∠ ミ∠ ぴ
(whereof is as t he widt h of t he heaven and t he Eart h) 57:21 .
The Fire, on t he ot her hand, is in t he lowest of lows. Therefore, Paradise being as wide as t he
heavens and Eart h does not cont radict t he fact t hat t he Fire exist s wherever Allah wills it t o
be.
び͡¬へzゲツ
z ャや∠ヱ ¬͡ へzゲジ
z ャや ヴ͡プ ラ
∠ ヲ⊥ボヘ͡ レ⊥Α リ
∠ Α͡グャzやぴ
(Those who spend (in Allah's cause) in prosperit y and in adversit y) 3:134 , in hard t imes and
easy t imes, while act ive (or ent husiast ic) and ot herwise, healt hy or ill, and in all condit ions,
j ust as Allah said in anot her Ayah,
や6ゲシ
͡ ケ͡ ゅ∠ヰレz ャや∠ヱ モ
͡ ∇Βャzゅ͡よ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ラ
∠ ヲ⊥ボヘ͡ レ⊥Α リ ∠ Α͡グャzやぴ
びる⇔ Β∠ ル͡ Κ
∠ハ∠ ヱ∠
(Those who spend t heir wealt h (in Allah's cause) by night and day, in secret and in public)
2:274 These believers are never dist ract ed from obeying Allah, spending on what pleases
Him, being kind t o His servant s and t heir relat ives, and ot her act s of right eousness. Allah said,
びサ
͡ ゅzレャや リ
͡ハ
∠ リ
∠ Β͡ヘ⇒∠バ∇ャやヱ∠ ナ
∠ ∇Βピ∠ ∇ャや リ
∠ Β͡ヨヌ
͡ ⇒∠ム∇ャや∠ヱぴ
(who repress anger, and who pardon men;) 3:134 for when t hey are angry, t hey cont rol t heir
anger and do act upon it . Rat her, t hey even forgive t hose who hurt t hem. Imam Ahmad
recorded t hat Abu Hurayrah said t hat t he Prophet said,
ヵ͡グャzや ギ∠ Α͡ギゼ
z ャや リ
z ム͡ ャ∠ヱ ∩͡るハ
∠ ゲ∠ ダ
ぁ ャゅ͡よ ギ⊥ Α͡ギゼ
z ャや ザ ∠ ∇Βャ∠»
«ょ∠ツピ∠ ∇ャや ギ∠ ∇レハ
͡ ヮ⊥ ジ
∠ ∇ヘル∠ マ
⊥ ヤ͡∇ヨΑ∠
(The st rong person is not he who is able t o physically overcome people. The st rong person is he
who overcomes his rage when he is angry.)
This Hadit h is also recorded in t he Two Sahihs. Imam Ahmad recorded t hat Ibn ` Abbas said t hat
t he Messenger of Allah said,
This Hadit h was recorded by Imam Ahmad, it s chain of narrat ion is good, it does not cont ain
any disparraged narrat ors, and t he meaning is good.
Imam Ahmad recorded t hat Sahl bin Mu` adh bin Anas said t hat his fat her said t hat t he
Messenger of Allah said,
Abu Dawud, At -Tirmidhi and Ibn Maj ah collect ed t his Hadit h, which At -Tirmidhi said was "Hasan
Gharib''.
Ibn Marduwyah recorded t hat Ibn ` Umar said t hat t he Messenger of Allah said,
∇リョ͡ や⇔ゲ∇ィぺ∠ モ
∠ツ
∠ ∇プぺ∠ る∃ ハ
∠ ∇ゲィ
∠ ∇リョ͡ ∀ギ∇ら∠ハ ネ ∠ ゲz イ
∠ ゎ∠ ゅ∠ョ»
«ぶや ヮ͡ ∇ィヱ∠ ¬∠ ゅ∠ピわ͡ ∇よや ゅ∠ヰヨ∠ ヌ
∠ ミ∠ ナ
∃ ∇Βビ∠ る͡ ハ
∠ ∇ゲィ
∠
(There is not a dose of anyt hing t hat t he servant t akes which is bet t er t han a dose of cont rol of
rage t hat he feels, when he does it seeking Allah's Face.) Ibn Jarir and Ibn Maj ah also collect ed
t his Hadit h.
Allah said,
びナ
∠ ∇Βピ∠ ∇ャや リ
∠ Β͡ヨヌ
͡ ⇒∠ム∇ャや∠ヱぴ
(who repress anger) meaning, t hey do not sat isf y t heir rage upon people. Rat her, t hey refrain
from harming t hem and await t heir rewards wit h Allah, t he Exalt ed and Most Honored. Allah
t hen said,
びサ
͡ ゅzレャや リ
͡ハ
∠ リ
∠ Β͡ヘ⇒∠バ∇ャや∠ヱぴ
(and who pardon men;) They forgive t hose who t reat t hem wit h inj ust ice. Therefore, t hey do
not hold any ill feelings about anyone in t heir heart s, and t his is t he most excellent conduct in
t his regard. This is why Allah said,
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ぁょエ
͡ Α⊥ ヮ⊥ ヤzャや∠ヱぴ
(verily, Allah loves t he Muhsinin (t he good-doers)).
This good conduct is a t ype of Ihsan excellence in t he religion . There is a Hadit h t hat reads,
∩∃るホ∠ ギ∠ タ
∠ ∇リョ͡ ∀メゅ∠ョ ゾ ∠ ボ∠ ル∠ ゅ∠ョ :リ z ヰ͡ ∇Βヤ∠ハ
∠ ユ⊥ ジ
͡ ∇ホぺ⊥ ∀ゐゅ∠ヤ∠を»
ぶ
͡ ノ∠ ッ ∠ や∠ヲゎ∠ ∇リョ∠ ヱ∠ ∩や6ゴハ
͡ ゅzャま͡ ヲ∃ ∇ヘバ∠ よ͡ や⇔ギ∇らハ∠ ぶ⊥ や キ∠ や∠コ ゅ∠ョヱ∠
«ぶや ヮ⊥ バ∠ プ∠ ケ∠
(I swear regarding t hree mat t ers: no charit y shall ever decrease t he wealt h; whenever one
forgives people, t hen Allah will magnify his honor; and he who is humble for Allah, t hen Allah
will raise his rank.)
Allah said,
∇ユヰ⊥ ジ
∠ ヘ⊥ ∇ルぺ∠ ∇やヲ⊥ヨヤ∠ニ
∠ ∇ヱぺ∠ る⇔ ゼ ∠エ ͡ ⇒∠プ ∇やヲ⊥ヤバ∠ プ∠ や∠クま͡ リ ∠ Α͡グャzや∠ヱぴ
び∇ユヰ͡ よ͡ ヲ⊥ルグ⊥ ャ͡ ∇やヱ⊥ゲヘ∠ ∇ピわ∠ ∇シゅ∠プ ヮ∠ ヤzャや ∇やヱ⊥ゲミ∠ ク∠
(And t hose who, when t hey have commit t ed Fahishah or wronged t hemselves wit h evil,
remember Allah and ask forgiveness for t heir sins) 3:135 .
Therefore, if t hey commit an error t hey follow it wit h repent ance and ask forgiveness. Imam
Ahmad recorded t hat Abu Hurayrah said t hat t he Prophet said,
ゅ⇔ら∇ルク∠ ろ
⊥ ∇らル∠ ∇クぺ∠ ヶあルま͡ ゆあ ケ∠ :メ ∠ ゅ∠ボプ∠ ゅ⇔ら∇ルク∠ ょ ∠ ル∠ ∇クぺ∠ ゅ⇔ヤィ
⊥ ケ∠ ラ z ま͡»
ゅ⇔ら∇ルク∠ モ͡ヨハ ∠ ヵ͡ギ∇らハ ∠ :モ zィ∠ ヱ∠ ゴz ハ ∠ ぶ ⊥ や メ ∠ ゅ∠ボプ∠ ∩⊥ロ∇ゲヘ͡ ∇ビゅ∠プ
れ
⊥ ∇ゲヘ∠ ビ ∠ ∇ギホ∠ ∩͡ヮよ͡ グ⊥ カ ⊥ ∇ほΑ∠ ヱ∠ ょ∠ ∇ルグz ャや ゲ⊥ ヘ͡ ∇ピΑ∠ ゅ6よ∠ケ ヮ⊥ ャ∠ ラ z ぺ∠ ユ∠ ヤ͡バ∠ プ∠
ろ
⊥ ∇ヤヨ͡ ハ∠ ヶあルま͡ ゆ あ ケ∠ :メ ∠ ゅ∠ボプ∠ ゲ∠ カ ∠ へ ゅ⇔ら∇ルク∠ モ ∠ ヨ͡ ハ
∠ zユを⊥ ∩ヵ͡ギ∇らバ∠ ャ͡
ラ
z ぺ∠ ヵ͡ギ∇らハ ∠ ユ∠ ヤ͡ハ ∠ :ヴャゅ∠バゎ∠ ヱ∠ ポ ∠ ケ∠ ゅ∠らゎ∠ メ ∠ ゅ∠ボプ∠ ∩⊥ロ∇ゲヘ͡ ∇ビゅ∠プ ゅ⇔ら∇ルク∠
∩ヵ͡ギ∇らバ∠ ャ͡ れ ⊥ ∇ゲヘ∠ ビ ∠ ∇ギホ∠ ∩͡ヮよ͡ グ⊥ カ ⊥ ∇ほΑ∠ ヱ∠ ょ∠ ∇ルグz ャや ゲ⊥ ヘ͡ ∇ピΑ∠ ゅ6よケ ヮ⊥ ャ∠
ゅ⇔ら∇ルク∠ ろ⊥ ∇ヤヨ͡ ハ∠ ヶあルま͡ ゆ あ ケ∠ :メ ∠ ゅ∠ボプ∠ ゲ∠ カ ∠ へ ゅ⇔ら∇ルク∠ モ ∠ ヨ͡ ハ∠ zユを⊥
ラ
z ぺ∠ ヵ͡ギ∇らハ ∠ ユ∠ ヤ͡ハ ∠ :モ zィ ∠ ヱ∠ ゴz ハ ∠ ぶ ⊥ やメ ∠ ゅ∠ボプ∠ ∩ヶ͡ャ ロ⊥ ∇ゲヘ͡ ∇ビゅ∠プ
∩ヵ͡ギ∇らバ∠ ャ͡ れ ⊥ ∇ゲヘ∠ ビ ∠ ∇ギホ∠ ∩͡ヮよ͡ グ⊥ カ ⊥ ∇ほΑ∠ ヱ∠ ょ∠ ∇ルグz ャや ゲ⊥ ヘ͡ ∇ピΑ∠ ゅ6よケ ヮ⊥ ャ∠
ゅ⇔ら∇ルク∠ ろ⊥ ∇ヤヨ͡ ハ∠ ヶあルま͡ ゆ あ ケ∠ :メ ∠ ゅ∠ボプ∠ ゲ∠ カ ∠ へ ゅ⇔ら∇ルク∠ モ ∠ ヨ͡ ハ∠ zユを⊥
ラ
z ぺ∠ ヵ͡ギ∇らハ ∠ ユ∠ ヤ͡ハ ∠ :モ zィ ∠ ヱ∠ ゴz ハ ∠ ぶ ⊥ やメ ∠ ゅ∠ボプ∠ ∩ヶ͡ャ ロ⊥ ∇ゲヘ͡ ∇ビゅ∠プ
∇ギホ∠ ヶあルぺ∠ ∇ユミ⊥ ギ⊥ ヰ͡ ∇セぺ⊥ ∩͡ヮよ͡ グ⊥ カ ⊥ ∇ほΑ∠ ヱ∠ ょ∠ ∇ルグz ャや ゲ⊥ ヘ͡ ∇ピΑ∠ ゅ6よケ ヮ⊥ ャ∠
«¬ゅ∠セ ゅ∠ョ ∇モヨ∠ ∇バΒ∠ ∇ヤプ∠ ヵ͡ギ∇らバ∠ ャ͡ れ ⊥ ∇ゲヘ∠ ビ ∠
(A man once commit t ed an error and said, ` O Lord! I commit t ed an error, so forgive me.' Allah
said, ` My servant commit t ed an error and knew t hat he has a Lord Who forgives or punishes for
t he error. I have forgiven My servant .' The man commit t ed anot her error and said, ` O Lord! I
commit t ed an error, so forgive me.' Allah said, ` My servant knew t hat he has a Lord Who
forgives or punishes for t he sin. I have forgiven My servant .' The man commit t ed anot her error
and said, ` O Lord! I commit t ed an error, so forgive me.' Allah said, ` My servant knew t hat he
has a Lord Who forgives or punishes for t he error. I have forgiven my servant .' He t hen
commit t ed anot her error and said, ` O Lord! I commit t ed an error, so forgive me.' Allah said,
` My servant knew t hat he has a Lord Who forgives or punishes for t he error. Bear wit ness t hat I
have forgiven My servant , so let him do what ever he likes.') A similar narrat ion was collect ed in
t he Sahih.
` Abdur-Razzaq recorded t hat Anas bin Malik said, "I was t old t hat when t he Ayah,
∇ユヰ⊥ ジ
∠ ヘ⊥ ∇ルぺ∠ ∇やヲ⊥ヨヤ∠ニ
∠ ∇ヱぺ∠ る⇔ ゼ ∠エ ͡ ⇒∠プ ∇やヲ⊥ヤバ∠ プ∠ や∠クま͡ リ ∠ Α͡グャzや∠ヱぴ
び∇ユヰ͡ よ͡ ヲ⊥ルグ⊥ ャ͡ ∇やヱ⊥ゲヘ∠ ∇ピわ∠ ∇シゅ∠プ ヮ∠ ヤzャや ∇やヱ⊥ゲミ∠ ク∠
(And t hose who, when t hey have commit t ed Fahishah or wronged t hemselves wit h evil,
remember Allah and ask forgiveness for t heir sins,) was revealed, Iblis (Shayat an) cried.'' Allah's
st at ement ,
びヮ⊥ zヤャや Ι
z ま͡ ∠ゆヲ⊥ルグぁ ャや ゲ⊥ ヘ͡ ∇ピΑ∠ リ∠ョヱ∠ ぴ
(and none can forgive sins but Allah), means t hat none except Allah forgives sins. t Allah said,
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α ∇ユワ⊥ ヱ∠ ぴ
(while t hey know) Muj ahid and ` Abdullah bin ` Ubayd bin ` Umayr comment ed, "Whoever
repent s, t hen Allah will forgive him.'' Similarly, Allah said,
びロ͡ キ͡ ゅ∠らハ
͡ ∇リハ
∠ る∠ よ∠ ∇ヲわz ャや モ
⊥ ら∠ ∇ボΑ∠ ヲ∠ ワ⊥ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇バΑ∠ ∇ユャ∠ぺ∠ぴ
(Know t hey not t hat Allah accept s repent ance from His servant s) 9:104 , and,
びべ∠ヰΒ͡プ リ
∠ Α͡ギヤ͡⇒∠カぴ
(wherein t hey shall abide forever) and ever,
びリ
∠ Β͡ヤヨ͡ ⇒∠バ∇ャや ゲ⊥ ∇ィぺ∠ ユ∠ ∇バル͡ ヱ∠ ぴ
(How excellent is t his reward for t he doers) Allah praises Paradise in t his part of t he Ayah.
チ
͡ ∇ケΙ x や ヴ͡プ ∇やヱ⊥ゲΒ͡ジプ∠ ∀リ∠レシ ⊥ ∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ ∇ろヤ∠カ ∠ ∇ギホ∠ ぴ
∀ラゅ∠Β∠よ や∠グ⇒∠ワ - リ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ャや る⊥ ら∠ ボ͡ ⇒∠ハ ラ∠ ゅ∠ミ ブ ∠ ∇Βミ∠ ∇やヱ⊥ゲヌ
⊥ ∇ルゅ∠プ
びリ ∠ Β͡ボわz ヨ⊥ ∇ヤャあ る∀ ヌ∠ハ͡ ∇ヲョ∠ ヱ∠ ン⇔ギワ⊥ ヱ∠ サ͡ ゅzレヤあャ
ユ⊥わレ⊥ミ ラ͡ま ラ ∠ ∇ヲヤ∠∇ハΙ
x や ユ⊥ わ⊥ ル∠ぺヱ∠ やヲ⊥ルゴ∠ ∇エゎ∠ Ι ∠ ヱ∠ やヲ⊥レヰ͡ ゎ∠ Ι ∠ ヱ∠ ぴ
∀ゥ∇ゲ∠ホ ュ∠ ∇ヲボ∠ ∇ャや ザ z ョ∠ ∇ギボ∠ プ∠ ∀ゥ∇ゲ∠ホ ∇ユム⊥ ∇ジジ ∠ ∇ヨΑ∠ ラ͡ま - リ ∠ Β͡レョ͡ ∇ぽョぁ
ヮ⊥ zヤャや ユ∠ ヤ∠∇バΒ∠ ャ͡ヱ∠ サ͡ ゅzレャや リ ∠ ∇Βよ∠ ゅヰ∠ ャ⊥ヱ͡ や∠ギル⊥ ュ⊥ ゅzΑΙ xやマ ∠ ∇ヤゎ͡ ヱ∠ ヮ⊥ ヤ⊥∇んあョ
ぁょエ ͡ Α⊥ Ι ∠ ヮ⊥ ヤzャや∠ヱ ¬∠ へ∠ギヰ∠ セ ⊥ ∇ユム⊥ レ͡ョ グ∠ ガ ͡ わz Α∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや
ペ
∠エ ∠ ∇ヨΑ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ヮ⊥ zヤャや ゾ
∠ エ あ ヨ∠ Β⊥ ャ͡ヱ∠ - リ ∠ Β͡ヨヤ͡⇒zヌャや
ユ͡ ヤ∠∇バΑ∠ ゅzヨャ∠ヱ∠ る∠ レzイ∠ ∇ャや ∇やヲ⊥ヤカ ⊥ ∇ギゎ∠ ラ∠ぺ ∇ユわ⊥ ∇らジ
͡ェ ∠ ∇ュぺ∠ - リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや
∇ギボ∠ ャ∠ヱ∠ - リ ∠ Α͡ゲら͡ ⇒zダャや ユ∠ ヤ∠∇バΑ∠ ヱ∠ ∇ユム⊥ レ͡ョ ∇やヱ⊥ギヰ∠ ⇒∠ィ リ ∠ Α͡グャzや ヮ⊥ zヤャや
ロ⊥ ヲ⊥ヨわ⊥ ∇Αぺ∠ケ∠ ∇ギボ∠ プ∠ ロ⊥ ∇ヲボ∠ ∇ヤゎ∠ ラ∠ぺ モ
͡ ∇らホ∠ リ͡ョ れ ∠ ∇ヲヨ∠ ∇ャや ラ ∠ ∇ヲレz ヨ∠ ゎ∠ ∇ユわ⊥ レ⊥ミ
びラ ∠ ヱ⊥ゲヌ ⊥ レ∠ゎ ∇ユわ⊥ ル∠ぺヱ∠
(137. Many similar ways (and mishaps of life) were faced by nat ions (believers and
disbelievers) t hat have passed away before you, so t ravel t hrough t he eart h, and see what was
t he end of t hose who denied.) (138. This is a plain st at ement for mankind, a guidance and
inst ruct ion for t he Mut t aqin.) (139. So do not become weak, nor be sad, and you will be
t riumphant if you are indeed believers.) (140. If a wound has t ouched you, be sure a similar
wound has t ouched t he ot hers. And so are t he days, t hat We give t o men by t urns, t hat Allah
may know (t est ) t hose who believe, and t hat He may t ake mart yrs from among you. And Allah
likes not t he wrongdoers.) (141. And t hat Allah may t est t hose who believe and dest roy t he
disbelievers.). (142. Do you t hink t hat you will ent er Paradise before Allah knows (t est s) t hose
of you who performed Jihad and knows (t est s) t hose who are pat ient ) (143. You did indeed
wish for deat h before you met it . Now you have seen it openly wit h your own eyes.)
び∀リ∠レシ
⊥ ∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ ∇ろヤ∠カ
∠ ∇ギホ∠ ぴ
(Many similar ways (and mishaps of life) were faced before you), for t he previous nat ions who
followed t heir Prophet s before you, t hey t oo suffered losses. However, t he good end was
t heirs, and t he ult imat e defeat was for t he disbelievers. This is why Allah said,
る⊥ ら∠ ボ͡ ⇒∠ハ ラ
∠ ゅ∠ミ ブ
∠ ∇Βミ∠ ∇やヱ⊥ゲヌ
⊥ ∇ルゅ∠プ チ
͡ ∇ケΙ
x や ヴ͡プ ∇やヱ⊥ゲΒ͡ジプ∠ ぴ
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ャや
(so t ravel t hrough t he eart h, and see what was t he end of t hose who denied). Allah said next ,
びサ
͡ ゅzレヤあャ ∀ラゅ∠Β∠よ や∠グ⇒∠ワぴ
(This is a plain st at ement for mankind), meaning, t he Qur'an explains t he t rue realit y of t hings
and narrat es how t he previous nat ions suffered by t he hands of t heir enemies.
びる∀ ヌ
∠ハ͡ ∇ヲョ∠ ヱ∠ ン⇔ギワ⊥ ヱ∠ ぴ
(And a guidance and inst ruct ion) for t he Qur'an cont ains t he news of t he past , and,
びン⇔ギワ⊥ ぴ
(guidance) for your heart s,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ る⇔ ヌ
∠ハ͡ ∇ヲョ∠ ヱ∠ ぴ
(and inst ruct ion for t he Mut t aqin) t o discourage commit t ing t he prohibit ed and forbidden
mat t ers. Allah comfort s t he believers by saying,
び∇やヲ⊥レヰ͡ ゎ∠ Ι
∠ ヱ∠ ぴ
(So do not become weak), because of what you suffered,
びリ
∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ラ
∠ ∇ヲヤ∠∇ハΙ
x や ユ⊥ わ⊥ ル∠ぺヱ∠ やヲ⊥ルゴ∠ ∇エゎ∠ Ι
∠ ヱ∠ ぴ
(nor be sad, and you will be t riumphant if you are indeed believers), for surely, t he ult imat e
vict ory and t riumph will be yours, O believers.
Therefore, t he Ayah says, if you suffered inj uries and some of you were killed, t hen your
enemies also suffered inj uries and fat alit ies.
びサ
͡ ゅzレャや リ
∠ ∇Βよ∠ ゅ∠ヰャ⊥ヱ͡ や∠ギル⊥ ュ⊥ ゅzΑΙ
xやマ
∠ ∇ヤゎ͡ ヱ∠ ぴ
(And so are t he days, t hat We give t o men by t urns) , and at t imes -- out of wisdom -- We allow
t he enemy t o overcome you, alt hough t he final good end will be yours.
び∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ヮ⊥ zヤャや ユ∠ ヤ∠∇バΒ∠ ャ͡ヱ∠ ぴ
(and t hat Allah may know (t est ) t hose who believe,) meaning, "So t hat We find out who would
be pat ient while fight ing t he enemies,'' according t o Ibn ` Abbas.
び¬∠ へ∠ギヰ∠ セ
⊥ ∇ユム⊥ レ͡ョ グ∠ ガ
͡ わz Α∠ ヱ∠ ぴ
(and t hat He may t ake mart yrs from among you) t hose who would be killed in Allah's cause and
gladly offer t heir lives seeking His pleasure.
リ
∠ Α͡グャzや ヮ⊥ zヤャや ゾ
∠ エ
あ ヨ∠ Β⊥ ャ͡ヲ∠ レ∠ Β͡ヨヤ͡⇒zヌャや ぁょエ
͡ Α⊥ Ι
∠ ヮ⊥ ヤzャや∠ヱぴ
び∇やヲ⊥レョ∠ や∠¬
(And Allah likes not t he wrongdoers. And t hat Allah may t est t hose who believe) 3:140,141 ,
by forgiving t hem t heir sins if t hey have any. Ot herwise, Allah will raise t heir grades according
t o t he losses t hey suffered. Allah's st at ement ,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ペ
∠エ∠ ∇ヨΑ∠ ヱ∠ ぴ
(and dest roy t he disbelievers), for it is t heir conduct t hat if t hey gain t he upper hand, t hey
t ransgress and commit aggression. However, t his conduct only leads t o ult imat e dest ruct ion,
ext erminat ion, perishing and dying out .
リ
∠ Α͡グャzや ヮ⊥ zヤャや ユ͡ ヤ∠∇バΑ∠ ゅzヨャ∠ヱ∠ る∠ レz イ
∠ ∇ャや ∇やヲ⊥ヤカ
⊥ ∇ギゎ∠ ラ∠ぺ ∇ユわ⊥ ∇らジ
͡ェ∠ ∇ュぺ∠ぴ
びリ ∠ Α͡ゲら͡ ⇒zダャや ユ∠ ヤ∠∇バΑ∠ ヱ∠ ∇ユム⊥ レ͡ョ ∇やヱ⊥ギヰ∠ ⇒∠ィ
(Do you t hink t hat you will ent er Paradise before Allah knows (t est s) t hose of you who will
perform Jihad and (also) knows (t est s) t hose who are t he pat ient ) 3:142 .
The Ayah asks, do you t hink t hat you will ent er Paradise wit hout being t est ed wit h warfare and
hardships Allah said in Surat Al-Baqarah,
リ
∠ Α͡グャzや モ
⊥ ん∠ zョ ユ⊥ムゎ͡ ∇ほΑ∠ ゅzヨャ∠ヱ∠ る∠ レz イ
∠ ∇ャや ∇やヲ⊥ヤカ
⊥ ∇ギゎ∠ ラ∠ぺ ∇ユわ⊥ ∇らジ
͡ェ
∠ ∇ュぺ∠ぴ
¬⊥ へzゲツz ャや∠ヱ ¬⊥ べ∠シ∇ほら∠ ∇ャや ユ⊥ ヰ⊥ ∇わzジzョ ユ⊥ムヤ͡∇らホ∠ リ͡ョ ∇や∇ヲヤ∠カ ∠
び∇やヲ⊥ャゴ͡ ∇ャコ⊥ ヱ∠
(Or t hink you t hat you will ent er Paradise wit hout such (t rials) as came t o t hose who passed
away before you They were afflict ed wit h severe povert y and ailment s and were so shaken. ..)
2:214 . Allah said,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ ン⇔ギワ⊥ ヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ ゆ
⊥ ゅ∠わム͡ ∇ャや マ
∠ ャ͡ク∠ - ユャやぴ
(Alif Lam Mim. Do people t hink t hat t hey will be left alone because t hey say: "We believe,'' and
will not be t est ed) 29:1,2 , This is why He said here,
リ
∠ Α͡グャzや ヮ⊥ zヤャや ユ͡ ヤ∠∇バΑ∠ ゅzヨャ∠ヱ∠ る∠ レz イ
∠ ∇ャや ∇やヲ⊥ヤカ
⊥ ∇ギゎ∠ ラ∠ぺ ∇ユわ⊥ ∇らジ
͡ェ∠ ∇ュぺ∠ぴ
びリ ∠ Α͡ゲら͡ ⇒zダャや ユ∠ ヤ∠∇バΑ∠ ヱ∠ ∇ユム⊥ レ͡ョ ∇やヱ⊥ギヰ∠ ⇒∠ィ
(Do you t hink t hat you will ent er Paradise before Allah knows (t est s) t hose of you who will
perform Jihad and (also) knows (t est s) t hose who are t he pat ient ) 3:142 meaning, you will
not earn Paradise unt il you are t est ed and t hus Allah knows who among you are t he ones who
st ruggle and fight in His cause and are pat ient in t he face of t he enemy. Allah said,
The Ayah proclaims, O believers! Before t oday, you wished t hat you could meet t he enemy and
were eager t o fight t hem. What you wished has occurred, so fight t hem and be pat ient .
モ⊥シ ⊥ ぁゲャや ヮ͡ ヤ͡∇らホ∠ リ͡ョ ∇ろヤ∠カ ∠ ∇ギホ∠ ∀メヲ⊥シ∠ケ Ι z ま͡ ∀ギヨz ∠エョ⊥ ゅ∠ョヱ∠ ぴ
リ∠ョヱ∠ ∇ユム⊥ ら͡ ⇒∠ボ∇ハぺ∠ ヴ∠ヤハ ∠ ∇ユわ⊥ ∇らヤ∠ボ∠ ルや モ∠ わ͡ ホ⊥ ∇ヱぺ∠ れ∠ ゅzョ リ∇Α͡みプ∠ぺ
ン͡ゴ∇イΒ∠ シ ∠ ヱ∠ ゅ⇔ゃ∇Βセ ∠ ヮ∠ ヤzャや zゲツ ⊥ Α∠ リ∠ヤプ∠ ヮ͡ ∇Βら∠ ボ͡ ハ
∠ ヴ∠ヤハ ∠ ∇ょヤ͡ボ∠ レ∠Α
Ιz ま͡ れ ∠ ヲ⊥ヨゎ∠ ∇ラぺ∠ ザ ∃ ∇ヘレ∠ ャ͡ ラ∠ ゅ∠ミ ゅ∠ョヱ∠ - リ ∠ Α͡ゲム͡ ⇒zゼャや ヮ⊥ zヤャや
ヮ͡ ゎ͡ ∇ぽル⊥ ゅ∠Β∇ルギぁ ャや ゆ
∠ や∠ヲを∠ ∇キゲ͡ Α⊥ リ∠ョヱ∠ Κ ⇔ィ z ぽ∠ ョぁ ゅ⇔ら⇒∠わミ͡ ぶや ラ ͡ ∇クみ͡よ͡
ゅ∠ヰ∇レョ͡ ヮ͡ ゎ͡ ∇ぽル⊥ り͡ ゲ∠ カ ͡Ι xや ゆ ∠ や∠ヲを∠ ∇キゲ͡ Α⊥ リ∠ョヱ∠ ゅ∠ヰ∇レョ͡
ヮ⊥ バ∠ ョ∠ モ ∠ ゎ∠ ゅ∠ホ ヴy ら͡ ルz リあョ リあΑほ∠ミ∠ ヱ∠ - リ ∠ Α͡ゲム͡ ⇒zゼャや ン͡ゴ∇イレ∠ シ ∠ ヱ∠
モ
͡ Β͡らシ ∠ ヴ͡プ ∇ユヰ⊥ よ∠ ゅ∠タぺ∠ べ∠ヨャ͡ ∇やヲ⊥レワ∠ ヱ∠ ゅ∠ヨプ∠ ∀ゲΒ͡んミ∠ ラ ∠ ヲぁΒよあ ケ͡
ぁょエ ͡ Α⊥ ヮ⊥ ヤzャや∠ヱ ∇やヲ⊥ルゅ∠ムわ∠ ∇シや ゅ∠ョ∠ヱ ∇やヲ⊥ヘバ⊥ ッ ∠ ゅ∠ョヱ∠ ヮ͡ ヤzャや
ゅ∠レよz ケ ∇やヲ⊥ャゅ∠ホ ラ∠ぺ Ι z ま͡ ∇ユヰ⊥ ャ∠∇ヲホ∠ ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ - リ ∠ Α͡ゲら͡ ⇒zダャや
ゅ∠レョ∠ や∠ギ∇ホぺ∠ ∇ろらあ を∠ ヱ∠ ゅ∠ルゲ͡ ∇ョぺ∠ ヴ͡プ ゅ∠レプ∠ や∠ゲ∇シま͡ヱ∠ ゅ∠レよ∠ ヲ⊥ルク⊥ ゅ∠レ∠ャ ∇ゲヘ͡ ∇ビや
ヮ⊥ zヤャや ユ⊥ ヰ⊥ ⇒∠ゎゅ∇⇒プ∠ - リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ͡ ∇ヲボ∠ ∇ャや ヴ∠ヤハ ∠ ゅ∠ル∇ゲダ ⊥ ルやヱ
ぁょエ ͡ Α⊥ ヮ⊥ ヤzャや∠ヱ り͡ ゲ∠ カ ͡Ι xや ゆ ͡ や∠ヲを∠ リ ∠ ∇ジェ ⊥ ヱ∠ ゅ∠Β∇ルギぁ ャや ゆ ∠ や∠ヲを∠
びリ ∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや
(144. Muhammad is no more t han a Messenger, and indeed Messengers have passed away before
him. If he dies or is killed, will you t hen t urn back on your heels And he who t urns back on his
heels, not t he least harm will he do t o Allah; and Allah will reward t he grat eful. ) (145. And no
person can ever die except by Allah's leave and at an appoint ed t erm. And whoever desires a
reward in t he world, We shall give him of it ; and whoever desires a reward in t he Hereaft er,
We shall give him t hereof. And We shall reward t he grat eful.) (146. And many a Prophet fought
and along wit h him many Ribbiyyun. But t hey never lost heart for t hat which befall t hem in
Allah's way, nor did nor t hey weaken nor degrade t hemselves. And Allah loves t he pat ient .)
(147. And t hey said not hing but : "Our Lord! Forgive us our sins and our t ransgressions, est ablish
our feet firmly, and give us vict ory over t he disbelieving folk.'') (148. So Allah gave t hem t he
reward of t his world, and t he excellent reward of t he Hereaft er. And Allah loves t he good-
doers.)
びモ
⊥シ
⊥ ぁゲャや ヮ͡ ヤ͡∇らホ∠ リ͡ョ ∇ろヤ∠カ
∠ ∇ギホ∠ ∀メヲ⊥シ∠ケ Ι
z ま͡ ∀ギヨz ∠エョ⊥ ゅ∠ョヱ∠ ぴ
(Muhammad is no more t han a Messenger, and indeed Messengers have passed away before
him.) he is t o deliver Allah's Message and may be killed in t he process, j ust as what happened
t o many Prophet s before. Ibn Abi Naj ih said t hat his fat her said t hat a man from t he Muhaj irin
passed by an Ansari man who was bleeding (during Uhud) and said t o him, "O fellow! Did you
know t hat Muhammad was killed'' The Ansari man said, "Even if Muhammad was killed, he has
indeed conveyed t he Message. Therefore, defend your religion.'' The Ayah,
びモ
⊥シ
⊥ ぁゲャや ヮ͡ ヤ͡∇らホ∠ リ͡ョ ∇ろヤ∠カ
∠ ∇ギホ∠ ∀メヲ⊥シ∠ケ Ι
z ま͡ ∀ギヨz ∠エョ⊥ ゅ∠ョヱ∠ ぴ
(Muhammad is no more t han a Messenger, and indeed (many) Messengers have passed away
before him), was revealed. This st ory was collect ed by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala'il
An-Nubuwwah.
Allah said next , while chast ising t hose who became weak,
ゅ⇔ゃ∇Βセ
∠ ヮ∠ ヤzャや zゲツ
⊥ Α∠ リ∠ヤプ∠ ヮ͡ ∇Βら∠ ボ͡ ハ
∠ ヴ∠ヤハ
∠ ∇ょヤ͡ボ∠ レ∠Α リ∠ョヱ∠ ぴ
びリ ∠ Α͡ゲム͡ ⇒zゼャや ヮ⊥ zヤャや ン͡ゴ∇イΒ∠ シ
∠ ヱ∠
(And he who t urns back on his heels, not t he least harm will he do t o Allah; and Allah will give
reward t o t hose who are grat eful), t hose who obeyed Allah, defended His religion and followed
His Messenger whet her he was alive or dead. The Sahih, Musnad and Sunan collect ions gat hered
various chains of narrat ion st at ing t hat Abu Bakr recit ed t his Ayah when t he Messenger of Allah
died. Al-Bukhari recorded t hat ` A'ishah said t hat Abu Bakr came riding his horse from his
dwelling in As-Sunh. He dismount ed, ent ered t he Masj id and did not speak t o anyone unt il he
came t o her in her room and went direct ly t o t he Prophet , who was covered wit h a marked
blanket . Abu Bakr uncovered his face, knelt down and kissed him, t hen st art ed weeping and
proclaimed, "My fat her and my mot her be sacrificed for you! Allah will not combine t wo deat hs
on you. You have died t he deat h, which was writ t en for you.''
Ibn ` Abbas narrat ed t hat Abu Bakr t hen came out , while ` Umar was addressing t he people, and
Abu Bakr t old him t o sit down but ` Umar refused, and t he people at t ended t o Abu Bakr and left
` Umar. Abu Bakr said, "To proceed; whoever among you worshipped Muhammad, t hen
Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said,
モ
⊥シ⊥ ぁゲャや ヮ͡ ヤ͡∇らホ∠ リ͡ョ ∇ろヤ∠カ ∠ ∇ギホ∠ ∀メヲ⊥シ∠ケ Ι z ま͡ ∀ギヨz ∠エョ⊥ ゅ∠ョヱ∠ ぴ
リ∠ョヱ∠ ∇ユム⊥ ら͡ ⇒∠ボ∇ハぺ∠ ヴ∠ヤハ ∠ ∇ユわ⊥ ∇らヤ∠ボ∠ ルや モ
∠ わ͡ ホ⊥ ∇ヱぺ∠ れ∠ ゅzョ リ∇Α͡みプ∠ぺ
ン͡ゴ∇イΒ∠ シ
∠ ヱ∠ ゅ⇔ゃ∇Βセ ∠ ヮ∠ ヤzャや zゲツ
⊥ Α∠ リ∠ヤプ∠ ヮ͡ ∇Βら∠ ボ͡ ハ
∠ ヴ∠ヤハ ∠ ∇ょヤ͡ボ∠ レ∠Α
びリ∠ Α͡ゲム͡ ⇒zゼャや ヮ⊥ zヤャや
(Muhammad is no more t han a Messenger and indeed (many) Messengers have passed away
before him. If he dies or is killed, will you t hen t urn back on your heels And he who t urns back
on his heels, not t he least harm will he do t o Allah; and Allah will reward t he grat eful.)''
The narrat or added, "By Allah, it was as if t he people never knew t hat Allah had revealed t his
verse before unt il Abu Bakr recit ed it , and t hen whoever heard it , st art ed recit ing it .'' Sa` id bin
Al-Musayyib said t hat ` Umar said, "By Allah! When I heard Abu Bakr recit e t his Ayah, my feet
could not hold me, and I fell t o t he ground.''
Allah said,
ゅ⇔ら⇒∠わミ͡ ぶや ラ
͡ ∇クみ͡よ͡ Ι
z ま͡ れ
∠ ヲ⊥ヨゎ∠ ∇ラぺ∠ ザ
∃ ∇ヘレ∠ ャ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
びΚ⇔ィ
z ぽ∠ ョぁ
(And no person can ever die except by Allah's leave and at an appoint ed t erm.) 3:145
meaning, no one dies except by Allah's decision, aft er he has finished t he t erm t hat Allah has
dest ined for him. This is why Allah said,
びΚ
⇔ィz ぽ∠ ョぁ ゅ⇔ら⇒∠わミ͡ ぴ
(at an appoint ed t erm) which is similar t o His st at ement s,
Ι
z ま͡ ロ͡ ゲ͡ ヨ⊥ ハ
⊥ ∇リョ͡ ゾ
⊥ ボ∠ レΑ⊥ Ι
∠ ヱ∠ ゲ∃ ヨz バ∠ ョぁ リ͡ョ ゲ⊥ zヨバ∠ Α⊥ ゅ∠ョヱ∠ ぴ
びょ∃ ⇒∠わミ͡ ヴ͡プ
(And no aged man is grant ed a lengt h of life nor is a part cut off from his life, but it is in a
Book) 35:11 , and,
モ
∀ィ
∠ ぺ∠ヱ∠ Κ
⇔ィ∠ ぺ∠ ヴ∠ツホ∠ zユを⊥ リ
∃ Β͡デ リあョ ∇ユム⊥ ボ∠ ヤ∠カ
∠ ン͡グャzや ヲ∠ ワ⊥ ぴ
びロ⊥ ギ∠ レ͡ハ ヴ6ヨジぁョ
(He it is Who has creat ed you from clay, and t hen has decreed a (st at ed) t erm (for you t o die).
And t here is wit h Him anot her det ermined t erm (for you t o be resurrect ed)) 6:2 .
This Ayah 3:145 encourages cowards t o part icipat e in bat t le; for doing so, or avoiding bat t le
neit her decreases, nor increases t he life t erm. Ibn Abi Hat im narrat ed t hat , Habib bin Suhban
said t hat a Muslim man, Huj r bin ` Adi, said in a bat t le, "What prevent s you from crossing t his
river (t he Euphrat es) t o t he enemy
ゅ⇔ら⇒∠わミ͡ ぶや ラ
͡ ∇クみ͡よ͡ Ι
z ま͡ れ
∠ ヲ⊥ヨゎ∠ ∇ラぺ∠ ザ
∃ ∇ヘレ∠ ャ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
びΚ⇔ィ
z ぽ∠ ョぁ
(And no person can ever die except by Allah's leave and at an appoint ed t erm)'' He t hen crossed
t he river riding his horse, and when he did, t he Muslims followed him. When t he enemy saw
t hem, t hey st art ed shout ing, "Diwan (Persian; crazy),'' and t hey ran away.
Allah said next ,
ゆ
∠ や∠ヲを∠ ∇キゲ͡ Α⊥ リ∠ョヱ∠ ゅ∠ヰ∇レョ͡ ヮ͡ ゎ͡ ∇ぽル⊥ ゅ∠Β∇ルギぁ ャや ゆ
∠ や∠ヲを∠ ∇キゲ͡ Α⊥ リ∠ョヱ∠ ぴ
びゅ∠ヰ∇レョ͡ ヮ͡ ゎ͡ ∇ぽル⊥ り͡ ゲ∠ カ
͡Ιxや
(And whoever desires a reward in t he world, We shall give him of it ; and whoever desires a
reward in t he Hereaft er, We shall give him t hereof).
Therefore, t he Ayah proclaims, whoever works for t he sake of t his life, will only earn what
Allah decides he will earn. However, he will not have a share in t he Hereaft er. Whoever works
for t he sake of t he Hereaft er, Allah will give him a share in t he Hereaft er, along wit h what He
decides for him in t his life. In similar st at ement s, Allah said,
ヮ͡ を͡ ∇ゲェ
∠ ヴ͡プ ヮ⊥ ャ∠ ∇キゴ͡ ル∠ り͡ ゲ∠ カ ͡Ι xやゐ ∠ ∇ゲェ∠ ギ⊥ Α͡ゲΑ⊥ ラ∠ ゅ∠ミ リ∠ョぴ
ヴ͡プ ヮ⊥ ャ∠ ゅ∠ョヱ∠ ゅ∠ヰ∇レョ͡ ヮ͡ ゎ͡ ∇ぽル⊥ ゅ∠Β∇ルギぁ ャや ゐ
∠ ∇ゲェ∠ ギ⊥ Α͡ゲΑ⊥ ラ
∠ ゅ∠ミ リ∠ョヱ∠
びょ∃ Β͡ダルz リ͡ョ り͡ ゲ∠ カ͡Ιxや
(Whosoever desires (by his deeds) t he reward of t he Hereaft er, We give him increase in his
reward, and whosoever desires t he reward of t his world (by his deeds), We give him t hereof
(what is decreed for him), and he has no port ion in t he Hereaft er.) 42:20 , and,
び∀ゲΒ͡んミ∠ ラ
∠ ヲぁΒよあ ケ͡ ヮ⊥ バ∠ ョ∠ モ
∠ ゎ∠ ゅ∠ホ ヴ
y ら͡ ルz リあョ リあΑほ∠ミ∠ ヱ∠ ぴ
(And many a Prophet fought and along wit h him many Ribbiyyun.)
It was said t hat t his Ayah means t hat many Prophet s and t heir companions were killed in
earlier t imes, as is t he view chosen by Ibn Jarir. It was also said t hat t he Ayah means t hat many
Prophet s wit nessed t heir companions' deat h before t heir eyes. However, Ibn Ishaq ment ioned
anot her explanat ion in his Sirah, saying t hat t his Ayah means, "Many a Prophet was killed, and
he had many companions whose resolve did not weaken aft er t heir Prophet died, and t hey did
not become feeble in t he face of t he enemy. What t hey suffered in Jihad in Allah's cause and
for t he sake of t heir religion did not make t hem lose heart . This is pat ience,
びリ
∠ Α͡ゲら͡ ⇒zダャや ぁょエ
͡ Α⊥ ヮ⊥ ヤzャや∠ヱぴ
(and Allah loves t he pat ient .)'' As-Suhayli agreed wit h t his explanat ion and defended it
vigorously. This view is support ed by Allah saying;
び∀ゲΒ͡んミ∠ ラ
∠ ヲぁΒよあ ケ͡ ヮ⊥ バ∠ ョ∠ ぴ
(And along wit h him many Ribbiyyun).
In his book about t he bat t les, Al-Amawi ment ioned only t his explanat ion for t he Ayah. Sufyan
At h-Thawri report ed t hat , Ibn Mas` ud said t hat ,
び∀ゲΒ͡んミ∠ ラ
∠ ヲぁΒよあ ケ͡ ぴ
(many Ribbiyyun) means, t housands. Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, ` Ikrimah, Al-
Hasan, Qat adah, As-Suddi, Ar-Rabi` and ` At a' Al-Khurasani said t hat t he word Ribbiyyun means,
` large bands'. ` Abdur-Razzaq narrat ed t hat Ma` mmar said t hat Al-Hasan said t hat ,
び∀ゲΒ͡んミ∠ ラ
∠ ヲぁΒよあ ケ͡ ぴ
(many Ribbiyyun) means, many scholars. He also said t hat it means pat ient and pious scholars.
ゅ∠ョ∠ヱ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇ユヰ⊥ よ∠ ゅ∠タぺ∠ べ∠ヨャ͡ ∇やヲ⊥レワ∠ ヱ∠ ゅ∠ヨプ∠ ぴ
び∇やヲ⊥ルゅ∠ムわ∠ ∇シや ゅ∠ョヱ∠ ∇やヲ⊥ヘバ⊥ ッ
∠
(But t hey never lost heart for t hat which befell t hem in Allah's way, nor did t hey weaken nor
degrade t hemselves.)
び∇やヲ⊥ヘバ⊥ ッ
∠ ゅ∠ョヱ∠ ぴ
(nor did t hey weaken), means, aft er t heir Prophet was killed.
びり͡ ゲ∠ カ
͡Ιxやゆ
͡ や∠ヲを∠ リ
∠ ∇ジェ
⊥ ヱ∠ ぴ
(and t he excellent reward of t he Hereaf t er) added t o t he gains in t his life,
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ぁょエ
͡ Α⊥ ヮ⊥ ヤzャや∠ヱぴ
(And Allah loves t he good-doers).
Allah also commands t he believers t o obey Him, t ake Him as t heir prot ect or, seek His aid and
t rust in Him. Allah said,
びリ
∠ Α͡ゲダ
͡ ⇒zレャや ゲ⊥ ∇Βカ
∠ ヲ∠ ワ⊥ ヱ∠ ∇ユム⊥ ⇒∠ャ∇ヲョ∠ ヮ⊥ zヤャや モ
͡ よ∠ ぴ
(Nay, Allah is your prot ect or, and He is t he best of helpers).
Allah next conveys t he good news t hat He will put fear of t he Muslims, and feelings of
subordinat ion t o t he Muslims in t he heart s of t heir disbelieving enemies, because of t heir Kufr
and Shirk. And Allah has prepared t orment and punishment for t hem in t he Hereaft er. Allah
said,
べ∠ヨよ͡ ょ ∠ ∇ハゲぁ ャや ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ゆ ͡ ヲヤ⊥ホ⊥ ヴ͡プ ヴ͡ボ∇ヤレ⊥ シ ∠ぴ
ユ⊥ ワ⊥ や∠ヱ∇ほョ∠ ヱ∠ ゅ⇔レ⇒∠ト∇ヤシ
⊥ ヮ͡ よ͡ ∇メゴあ レ∠ Α⊥ ∇ユャ∠ ゅ∠ョ ヮ͡ ヤzャゅ͡よ ∇やヲ⊥ミゲ∠ ∇セぺ∠
びリ ∠ Β͡ヨヤ͡⇒zヌャや ン∠ヲ∇んョ∠ ザ ∠ ∇ゃよ͡ ヱ∠ ケ⊥ ゅzレャや
(We shall cast t error int o t he heart s of t hose who disbelieve, because t hey j oined ot hers in
worship wit h Allah, for which He sent no aut horit y; t heir abode will be t he Fire and how evil is
t he abode of t he wrongdoers). In addit ion, t he Two Sahihs recorded t hat Jabir bin ` Abdullah
said t hat t he Messenger of Allah said,
Allah said,
び∇ユヰ⊥ ル∠ ヲぁジエ
⊥ ゎ∠ ∇クま͡ぴ
(when you were killing t hem), slaying your enemies,
びヮ͡ ル͡ ∇クみ͡よ͡ ぴ
(wit h His permission), for He allowed you t o do t hat against t hem,
び∇ユわ⊥ ∇ヤゼ
͡ プ∠ や∠クま͡ ヴzわェ
∠ぴ
(unt il when you Fashilt um). Ibn Jurayj said t hat Ibn ` Abbas said t hat Fashilt um means, ` lost
courage'.
び∇ユわ⊥ ∇Βダ
∠ ハ
∠ ヱ∠ ゲ͡ ∇ョΙ
x や ヴ͡プ ∇ユわ⊥ ∇ハゴ∠ ⇒∠レゎ∠ ヱ∠ ぴ
(and fell t o disput ing about t he order, and disobeyed) such as t he mist ake made by t he
archers,
びラ
∠ ヲぁらエ
͡ ゎ⊥ ゅzョ ∇ユミ⊥ や∠ケぺ∠ べ∠ョ ギ͡ ∇バよ∠ リあョぴ
(aft er He showed you what you love), t hat is, vict ory over t he disbelievers,
∇ユヰ⊥ ∇レハ
∠ ∇ユム⊥ プ∠ ゲ∠ タ
∠ zユを⊥ り∠ ゲ∠ カ
͡Ι
x や ギ⊥ Α͡ゲΑ⊥ リzョ ユ⊥ムレ͡ョヱ∠ ぴ
び∇ユム⊥ Β∠ ヤ͡わ∠ ∇らΒ∠ ャ͡
(and some t hat desire t he Hereaft er. Then He made you flee from t hem, t hat He might t est
you).
This Ayah means, Allah gave t hem t he upper hand t o t ry and t est you, O believers,
び∇ユム⊥ ∇レハ
∠ ゅ∠ヘハ
∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
(but surely, He forgave you),
He forgave t he error you commit t ed, because, and Allah knows best , t he idolat ors were many
and well supplied, while Muslims had few men and few supplies.
Al-Bukhari recorded t hat Al-Bara' said, "We met t he idolat ors on t hat day (Uhud) and t he
Prophet appoint ed ` Abdullah bin Jubayr as t he commander of t he archers. He inst ruct ed t hem,
` Ret ain your posit ion, and if you see t hat we have defeat ed t hem, do not abandon your
posit ions. If you see t hat t hey defeat ed us, do not rush t o help us.' The disbelievers gave flight
when we met t hem, and we saw t heir women fleeing up t he mount ain while lift ing up t heir
clot hes revealing t heir anklet s and t heir legs. So, t he companions (of ` Abdullah bin Jubayr)
said, ` The boot y, t he boot y!' ` Abdullah bin Jubayr said, ` Allah's Messenger commanded me not
t o allow you t o abandon your posit ion.' They refused t o list en, and when t hey left t heir
posit ion, Muslims were defeat ed and sevent y of t hem were killed. Abu Sufyan shout ed, ` Is
Muhammad present among t hese people' The Prophet said, ` Do not answer him.' Then he
asked, ` Is t he son of Abu Quhafah (Abu Bakr) present among t hese people' The Prophet said,
` Do not answer him.' He asked again, ` Is t he son of Al-Khat t ab (` Umar) present among t hese
people As for t hese (men), t hey have been killed, for had t hey been alive, t hey would have
answered me.' ` Umar could not cont rol himself and said (t o Abu Sufyan), ` You lie, O enemy of
Allah! The cause of your misery is st ill present .' Abu Sufyan said, ` O Hubal, be high!' On t hat
t he Prophet said (t o his Companions), ` Answer him back.' They said, ` What shall we say' He
said, ` Say, Allah is Higher and more Sublime.' Abu Sufyan said, ` We have t he (idol) Al-` Uzza,
and you have no ` Uzza.' The Prophet said, ` Answer him back.' They asked, ` What shall we say'
He said, ` Say, Allah is our prot ect or and you have no prot ect or.' Abu Sufyan said, ` Our vict ory
t oday is vengeance for yours in t he bat t le of Badr, and in war (t he vict ory) is always undecided
and is shared in t urns by t he belligerent s. You will find some of your killed men mut ilat ed, but I
did not urge my men t o do so, yet I do not feel sorry for t heir deed.''' Only Al-Bukhari collect ed
t his Hadit h using t his chain of narrat ion. cMuhammad bin Ishaq said t hat , ` Abdullah bin Az-
Zubayr narrat ed t hat Az-Zubayr bin Al-` Awwam said, "By Allah! I saw t he female servant s and
female companions of Hind (Abu Sufyan's wife) when t hey uncovered t heir legs and gave flight .
At t hat t ime, t here was no big or small effort separat ing us from capt uring t hem. However, t he
archers went down t he mount when t he enemy gave flight from t he bat t lefield, seeking t o
collect t he boot y. They uncovered our back lines t o t he horsemen of t he disbelievers, who t ook
t he chance and at t acked us from behind. Then a person shout ed, ` Muhammad has been killed.'
So we pulled back, and t he disbelievers followed us, aft er we had killed t hose who carried
t heir flag, and none of t hem dared t o come close t he flag, unt il t hen.''' Muhammad bin Ishaq
said next , "The flag of t he disbelievers was left on t he ground unt il ` Amrah bint ` Alqamah Al-
Harit hiyyah picked it up and gave it t o t he Quraysh who held it .''
Allah said,
Al-Bukhari recorded t hat Anas bin Malik said, "My uncle Anas bin An-Nadr was absent from t he
bat t le of Badr. He said, ` I was absent from t he first bat t le t he Prophet fought (against t he
pagans). (By Allah) if Allah gives me a chance t o fight along wit h t he Messenger of Allah, t hen
Allah will see how (bravely) I will fight .' On t he day of Uhud when t he Muslims t urned t heir
backs and fled, he said, ` O Allah! I apologize t o You for what t hese (meaning t he Muslims) have
done, and I denounce what t hese pagans have done.' Then he advanced lift ing his sword, and
when Sa` d bin Mu` adh met him, he said t o him, ` O Sa` d bin Mu` adh! Where are you! Paradise!
I am smelling it s aroma coming from before (Mount ) Uhud,' and he went fort h, fought and was
killed. We found more t han eight y st ab wounds, sword blows or arrow holes on his body, which
was mut ilat ed so badly t hat none except his sist er could recognize him, and she could only do
so by his fingers or by a mole.'' This is t he narrat ion report ed by Al-Bukhari, Muslim also
collect ed a similar narrat ion from Thabit from Anas.
The Defeat that the Muslims Suffered During the Battle of Uhud
Allah said,
びギ∃ ェ
∠ ぺ ヴ∠ヤハ
∠ ラ
∠ ヱ⊥ヲ∇ヤゎ∠ Ι
∠ ヱ∠ ラ
∠ ヱ⊥ギバ͡ ∇ダゎ⊥ ∇クま͡ぴ
((And remember) when you (Tus` iduna) ran away dreadfully wit hout cast ing even a side glance
at anyone), and Allah made t he disbelievers leave you aft er you went up t he mount , escaping
your enemy. Al-Hasan and Qat adah said t hat , Tus` iduna, means, ` go up t he mount ain'.
びギ∃ ェ
∠ ぺ ヴ∠ヤハ
∠ ラ
∠ ヱ⊥ヲ∇ヤゎ∠ Ι
∠ ヱ∠ ぴ
(wit hout even cast ing a side glance at anyone) meaning, you did not glance at anyone else due
t o shock, fear and fright .
As-Suddi said, "When t he disbelievers at t acked Muslim lines during t he bat t le of Uhud and
defeat ed t hem, some Muslims ran away t o Al-Madinah, while some of t hem went up Mount
Uhud, t o a rock and st ood on it . On t hat , t he Messenger of Allah kept heralding, ` Come t o me,
O servant s of Allah! Come t o me, O servant s of Allah!' Allah ment ioned t hat t he Muslims went
up t he Mount and t hat t he Prophet called t hem t o come back, and said,
メ
⊥ ヲ⊥シゲz ャや∠ヱ ギ∃ ェ
∠ ぺ ヴ∠ヤハ
∠ ラ
∠ ヱ⊥ヲ∇ヤゎ∠ Ι ∠ ヱ∠ ラ ∠ ヱ⊥ギバ͡ ∇ダゎ⊥ ∇クま͡ぴ
び∇ユミ⊥ や∠ゲ∇カぺ⊥ ヴ͡プ ∇ユミ⊥ ヲ⊥ハ∇ギΑ∠
((And remember) when you ran away wit hout even cast ing a side glance at anyone, and t he
Messenger was in your rear calling you back).'' Similar was said by Ibn ` Abbas, Qat adah, Ar-
Rabi` and Ibn Zayd.
Sa` id bin Al-Musayyib said, "I heard Sa` d bin Abi Waqqas saying, ` The Messenger of Allah gave
me arrows from his quiver on t he day of Uhud and said, ` Shoot , may I sacrifice my fat her and
mot her for you.''' Al-Bukhari also collect ed t his Hadit h. The Two Sahihs recorded t hat Sa` d bin
Abi Waqqas said, "On t he day of Uhud, I saw t wo men wearing whit e clot hes, one t o t he right of
t he Prophet and one t o his left , who were defending t he Prophet fiercely. I have never seen
t hese men before or aft er t hat day.'' Meaning angels Jibril and Mika'il, peace be upon t hem.
Abu Al-Aswad said t hat , ` Urwah bin Az-Zubayr said, "Ubayy bin Khalaf of Bani Jumah swore in
Makkah t hat he would kill t he Messenger of Allah . When t he Messenger was t old of his vow, he
said, ` Rat her, I shall kill him, Allah willing.' On t he day of Uhud, Ubayy came while wearing
iron shields and proclaiming, ` May I not be saved, if Muhammad is saved.' He t hen headed t o
t he direct ion of t he Messenger of Allah int ending t o kill him, but Mus` ab bin ` Umayr, from Bani
Abd Ad-Dar, int ercept ed him and shielded t he Prophet wit h his body, and Mus` ab bin ` Umayr
was killed. The Messenger of Allah saw Ubayy's neck exposed bet ween t he shields and helmet ,
st abbed him wit h his spear, and Ubayy fell from his horse t o t he ground. However, no blood
spilled from his wound. His people came and carried him away while he was moaning like an
ox. They said t o him, ` Why are you so anxious, it is only a flesh wound' Ubayy ment ioned t o
t hem t he Prophet 's vow, ` Rat her, I shall kill Ubayy', t hen comment ed, ` By He in Whose Hand is
my soul! If what hit me hit s t he people of Dhul-Maj az (a popular pre-Islamic market place), t hey
would all have perished.' He t hen died and went t o t he Fire,
びゲ͡ Β͡バジ
z ャや ょ
͡ ⇒∠エ∇タΙ
6 ゅ⇔ボ∇エジ
⊥ プ∠ ぴ
(So, away wit h t he dwellers of t he blazing Fire!) 67:11 .''
This was collect ed by Musa bin ` Uqbah from Az-Zuhri from Sa` id bin Al-Musayyib.
It is recorded in t he Two Sahih t hat when he was asked about t he inj uries t he Messenger
sust ained in Uhud , Sahl bin Sa` d said, "The face of Allah's Messenger was inj ured, his front
t oot h was broken and his helmet was smashed on his head. Therefore, Fat imah, t he daught er
of Allah's Messenger washed off t he blood while ` Ali was pouring wat er on her hand. When
Fat imah saw t hat t he bleeding increased more by t he wat er, she t ook a mat , burnt it , and
placed t he ashes in t he wound of t he Prophet and t he blood st opped oozing out .'' Allah said
next ,
びユy ピ∠ よ͡ ゅ⇔ヨ∂ ビ
∠ ∇ユム⊥ ら∠ ⇒∠をほ∠プ∠ ぴ
(There did Allah give you one dist ress aft er anot her) 3:153 ,
He gave you grief over your grief. Ibn ` Abbas said, ` The first grief was because of t he defeat ,
especially when it was rumored t hat Muhammad was killed. The second grief was when t he
idolat ors went up t he mount and The Messenger of Allah said, ` O Allah! It is not for t hem t o
rise above us.'''
` Abdur-Rahman bin ` Awf said, "The first dist ress was because of t he defeat and t he second
when a rumor st art ed t hat Muhammad was killed, which t o t hem, was worse t han defeat .'' Ibn
Marduwyah recorded bot h of t hese. Muj ahid and Qat adah said, "The first dist ress was when
t hey heard t hat Muhammad was killed and t he second when t hey suffered casualt ies and
inj ury.'' It has also been report ed t hat Qat adah and Ar-Rabi` bin Anas said t hat it was t he
opposit e order . As-Suddi said t hat t he first dist ress was because of t he vict ory and boot y t hat
t hey missed and t he second because of t he enemy rising above t hem (on t he mount ). Allah
said,
びヮ⊥ ∇レあョ る⇔ レ∠ ョ∠ ぺ∠ サ
∠ ゅ∠バレぁ ャや ユ⊥ ム⊥ Βあゼピ∠ Α⊥ ∇クま͡ぴ
((Remember) when He covered you wit h a slumber as a securit y from Him) 8:11 .
Al-Bukhari recorded t hat Anas said t hat , Abu Talhah said, "I was among t hose who were
overcome by slumber during t he bat t le of Uhud. My sword fell from my hand several t imes and
I would pick it up, t hen it would fall and I would pick it up again.'' Al-Bukhari collect ed t his
Hadit h in t he st ories of t he bat t les wit hout a chain of narrat ion, and in t he book of Tafsir wit h
a chain of narrat ors. At -Tirmidhi, An-Nasa'i and Al-Hakim recorded from Anas t hat Abu Talhah
said, "On t he day of Uhud, I raised my head and looked around and found t hat everyone's head
was nodding from slumber.'' This is t he wording of At -Tirmidhi, who said, "Hasan Sahih''. An-
Nasa'i also recorded t his Hadit h from Anas who said t hat Abu Talhah said, "I was among t hose
who were overcome by slumber.''
The second group ment ioned in t he Ayah were t he hypocrit es who only t hought about
t hemselves, for t hey are t he most cowardly people and t hose least likely t o support t he t rut h,
びる͡ Βzヤ͡ヰ͡ ⇒∠イ∇ャや リ
zニ
∠ ペ
あエ∠ ∇ャや ゲ∠ ∇Βビ
∠ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲぁレヌ
⊥ Α∠ ぴ
(and t hought wrongly of Allah - t he t hought of ignorance) 3:154 , for t hey are liars and people
who have doubt s and evil t hought s about Allah, t he Exalt ed and Most Honored. Allah said,
び∇ユヰ⊥ ジ
⊥ ヘ⊥ ∇ルぺ∠ ∇ユヰ⊥ ∇わヨz ワ∠ ぺ∠ ∇ギホ∠ る∀ ヘ∠ も͡ べ∠デヱ∠ ぴ
(While anot her part y was t hinking about t hemselves), and t hey were not overcome by slumber
because of t heir worry, fright and fear,
ヴ∠ャま͡ ラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱ メ
⊥ ヲ⊥シゲz ャや ょ
∠ ヤ͡ボ∠ レ∠Α リzャ ラ∠ぺ ∇ユわ⊥ ∇レレ∠ ニ
∠ ∇モよ∠ ぴ
びや⇔ギ∠よぺ∠ ∇ユヰ͡ Β͡ヤ∇ワぺ∠
(Nay, but you t hought t hat t he Messenger and t he believers would never ret urn t o t heir
families) 48:12 .
This group t hought t hat t he idolat ors achieved ult imat e vict ory, when t heir forces t ook t he
upper hand in bat t le, and t hat Islam and it s people would perish. This is t ypical of people of
doubt and hesit at ion, in t he event of a hardship, t hey fall int o such evil t hought s. Allah t hen
described t hem t hat ,
びラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ぴ
(t hey said) in t his sit uat ion,
び¬∃ ∇ヴセ
∠ リ͡ョ ゲ͡ ∇ョΙ
xやリ
∠ ョ͡ ゅ∠レャz モ∠ワぴ
("Have we any part in t he affair'') Allah replied,
Ι
∠ ゅzョ ユ͡ヰジ
͡ ヘ⊥ ∇ルぺ∠ ヴ͡プ ラ
∠ ヲ⊥ヘ∇ガΑ⊥ ヮ͡ ヤzャ ヮ⊥ zヤミ⊥ ゲ∠ ∇ョΙ
xやラ z ま͡ ∇モホ⊥ ぴ
びマ
∠ ャ∠ ラ
∠ ヱ⊥ギ∇らΑ⊥
(Say: "Indeed t he affair belongs wholly t o Allah.'' They hide wit hin t hemselves what t hey dare
not reveal t o you.) wAllah exposed t heir secret s, t hat is,
Ibn Ishaq recorded t hat ` Abdullah bin Az-Zubayr said t hat Az-Zubayr said, "I was wit h t he
Messenger of Allah when fear int ensified and Allah sent sleep t o us (during t he bat t le of Uhud).
At t hat t ime, every man among us (except t he hypocrit es) was nodding off. By Allah! As if in a
dream, I heard t he words of Mu` at t ib bin Qushayr, ` If we had anyt hing t o do wit h t he affair,
none of us would have been killed here.' I memorized t hese words of his, which Allah
ment ioned lat er on,
ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ょ
∠ わ͡ ミ⊥ リ
∠ Α͡グャzや コ∠ ゲ∠ ら∠ ャ∠ ∇ユム⊥ ゎ͡ ヲ⊥Βよ⊥ ヴプ͡ ∇ユわ⊥ レ⊥ミ ∇ヲャz モ⊥ホぴ
び∇ユヰ͡ バ͡ ィ
͡ ゅ∠ツョ∠ ヴ∠ャま͡ モ ⊥ ∇わボ∠ ∇ャや
(Say: "Even if you had remained in your homes, t hose for whom deat h was decreed would
cert ainly have gone fort h t o t he place of t heir deat h,'') meaning, t his is Allah's appoint ed
dest iny and a decision t hat will cert ainly come t o pass, and t here is no escaping it . Allah's
st at ement ,
ヴ͡プ ゅ∠ョ ゾ
∠ エ
あ ヨ∠ Β⊥ ャ͡ヱ∠ ∇ユミ⊥ ケ͡ ヱ⊥ギタ
⊥ ヴ͡プ ゅ∠ョ ヮ⊥ ヤzャや ヴ
∠ ヤ͡わ∠ ∇らΒ∠ ャ͡ヱ∠ ぴ
び∇ユム⊥ よ͡ ヲ⊥ヤホ⊥
(t hat Allah might t est what is in your breast s; and t o purify t hat which was in your heart s,)
means, so t hat He t est s you wit h what ever befell you, t o dist inguish good from evil and t he
deeds and st at ement s of t he believers from t hose of t he hypocrit es,
びケ͡ ヱ⊥ギダ
ぁ ャや れ
͡ や∠グよ͡ ∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱぴ
(and Allah is All-Knower of what is in t he breast s), and what t he heart s conceal.
ゅ∠ヨルz ま͡ ラ
͡ ゅ∠バ∇ヨイ
∠ ∇ャや ヴ∠ボわ∠ ∇ャや ュ∠ ∇ヲΑ∠ ∇ユム⊥ レ͡ョ ∇や∇ヲャzヲ∠ ゎ∠ リ
∠ Α͡グャzや ラ z ま͡ぴ
び∇やヲ⊥らジ
∠ ミ∠ ゅ∠ョ ヂ ͡ ∇バら∠ よ͡ リ⊥ ⇒∠ト∇Βゼ z ャや ユ⊥ ヰ⊥ zャゴ∠ わ∠ ∇シや
(Those of you who t urned back on t he day t he t wo host s met , Shayt an only caused t hem t o err
because of some of what t hey had earned) 3:155 ,
because of some of t heir previous errors. Indeed, some of t he Salaf said, "The reward of t he
good deed includes being direct ed t o anot her good deed t hat follows it , while t he ret ribut ion
of sin includes commit t ing anot her sin t hat follows it .'' Allah t hen said,
び∇ユヰ⊥ ∇レハ
∠ ヮ⊥ zヤャや ゅ∠ヘハ
∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
(but Allah, indeed, has forgiven t hem), t heir giving flight ,
ゅ∠ヨルz ま͡ ラ
͡ ゅ∠バ∇ヨイ
∠ ∇ャや ヴ∠ボわ∠ ∇ャや ュ∠ ∇ヲΑ∠ ∇ユム⊥ レ͡ョ ∇や∇ヲャzヲ∠ ゎ∠ リ∠ Α͡グャzや ラ z ま͡ぴ
ヮ⊥ zヤャや ゅ∠ヘハ
∠ ∇ギボ∠ ャ∠ヱ∠ ∇やヲ⊥らジ
∠ ミ∠ ゅ∠ョ ヂ͡ ∇バら∠ よ͡ リ⊥ ⇒∠ト∇Βゼ z ャや ユ⊥ ヰ⊥ zャゴ∠ わ∠ ∇シや
び∇ユヰ⊥ ∇レハ ∠
(Those of you who t urned back on t he day t he t wo host s met , Shayt an only caused t hem t o err
because of some of what t hey had earned. But Allah, indeed, has forgiven t hem).
As for his st at ement t hat I remained behind from part icipat ing in Badr, I was nursing Ruqayyah,
t he daught er of t he Messenger of Allah , unt il she passed away. The Messenger of Allah gave
me a share in t he boot y of Badr, and whoever get s a share in t he boot y from t he Messenger of
Allah will have part icipat ed in bat t le. As for his st at ement t hat I abandoned t he Sunnah of
` Umar, neit her I nor he are able t o endure it . Go and convey t his answer t o him.'''
∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzゅ∠ミ ∇やヲ⊥ルヲ⊥ムゎ∠ Ι
∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
び∇ユヰ͡ ル͡ ヲ∠ ∇カΗ
͡ ∇やヲ⊥ャゅ∠ホヱ∠
(O you who believe! Be not like t hose who disbelieve (hypocrit es) and who say t o t heir
bret hren), about t heir dead bret hren,
びチ
͡ ∇ケΙ
x や ヴ͡プ ∇やヲ⊥よゲ∠ ッ
∠ や∠クま͡ぴ
(when t hey t ravel t hrough t he eart h) for t he purpose of t rading and ot herwise,
びン6ゴビ
⊥ ∇やヲ⊥ルゅ∠ミ ∇ヱぺ∠ぴ
(or go out t o fight ), part icipat ing in bat t les,
びろ
⊥ Β͡ヨΑ⊥ ヱ∠ ヴ
͡ Β∇エΑ⊥ ヮ⊥ ヤzャや∠ヱぴ
(It is Allah t hat gives life and causes deat h.) for t he creat ion is under Allah's power, and t he
decision is His Alone. No one lives or dies except by Allah's leave, and no one's life is increased
or decreased except by His decree.
ヮ͡ ヤzャや リ
∠ ョあ り∀ ゲ∠ ヘ͡ ∇ピヨ∠ ャ∠ ∇ユわぁ ョ⊥ ∇ヱぺ∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇ユわ⊥ ∇ヤわ͡ ホ⊥ ∇リゃ͡ ャ∠ヱ∠ ぴ
びラ ∠ ヲ⊥バヨ∠ ∇イΑ∠ ゅzヨョあ ∀ゲ∇Β∠カ る∀ ヨ∠ ∇ェケ∠ ヱ∠
(And if you are killed or die in t he way of Allah, forgiveness and mercy from Allah are far
bet t er t han all t hat t hey amass.) 3:157 , indicat ing t hat deat h and mart yrdom in Allah's cause
are a means of earning Allah's mercy, forgiveness and pleasure. This, indeed, is bet t er t han
remaining in t his life wit h it s short lived delight s. Furt hermore, whoever dies or is killed will
ret urn t o Allah, t he Exalt ed and Most Honored, and He will reward him if he has done good
deeds, or will punish him for his evil deeds. Allah said,
びラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ ぶや ヴ∠ャΗ
͡ ∇ユわ⊥ ∇ヤわ͡ ホ⊥ ∇ヱぺ∠ ∇ユわぁ ョぁ ∇リゃ͡ ャ∠ヱ∠ ぴ
(And whet her you die or are killed, verily, unt o Allah you shall be gat hered.) 3:158 .
び∇ユヰ⊥ ャ∠ ろ
∠ レ͡ャ ヮ͡ ヤzャや リ
∠ ョあ る∃ ヨ∠ ∇ェケ∠ ゅ∠ヨら͡ プ∠ ぴ
(And by t he mercy of Allah, you dealt wit h t hem gent ly) means, "Wit h Allah's mercy you
became t his kind.'' Al-Hasan Al-Basri said t hat t his, indeed, is t he descript ion of t he behavior
t hat Allah sent Muhammad wit h. This Ayah is similar t o Allah's st at ement ,
ゅ∠ョ ヮ͡ ∇Βヤ∠ハ
∠ ∀ゴΑ͡ゴ∠ハ ∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ ∀メヲ⊥シ∠ケ ∇ユミ⊥ ¬∠ べ∠ィ ∇ギボ∠ ャ∠ぴ
び ∀ユΒ͡ェケz ∀フヱ⊥¬∠ケ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よ ∇ユム⊥ ∇Βヤ∠ハ
∠ ∀ゾΑ͡ゲェ
∠ ∇ユわぁ レ͡ ハ
∠
(Verily, t here has come unt o you a Messenger from among yourselves. It grieves him t hat you
should receive any inj ury or difficult y. He is anxious over you (t o be right ly guided, t o repent t o
Allah); for t he believers (he is) full of pit y, kind, and merciful) 9:128 . Allah said next ,
びマ
∠ ャ͡∇ヲェ
∠ ∇リョ͡ ∇やヲぁツヘ∠ ∇ルΙ
∠ ょ
͡ ∇ヤボ∠ ∇ャや ナ
∠ Β͡ヤビ
∠ ゅ⇔ヌ
∂ プ∠ ろ
∠ ∇レミ⊥ ∇ヲャ∠ヱ∠ ぴ
(And had you been severe and harsh-heart ed, t hey would have broken away from about you;)
びょ
͡ ∇ヤボ∠ ∇ャや ナ
∠ Β͡ヤビ
∠ぴ
(harsh-heart ed) is t he person whose heart is hard. Had t his been t he Prophet 's behavior, "They
would have scat t ered from around you. However, Allah gat hered t hem and made you kind and
soft wit h t hem, so t hat t heir heart s congregat e around you.'' ` Abdullah bin ` Amr said t hat he
read t he descript ion of t he Messenger of Allah in previous Books, "He is not severe, harsh,
obscene in t he market place or dealing evil for evil. Rat her, he forgives and pardons.''
The Messenger of Allah used t o ask his Companions for advice about various mat t ers, t o
comfort t heir heart s, and so t hey act ively implement t he decision t hey reach. For inst ance,
before t he bat t le of Badr, t he Prophet asked his Companions for if Muslims should int ercept t he
caravan (led by Abu Sufyan). They said, "O Messenger of Allah! If you wish t o cross t he sea, we
would follow you in it , and if you march fort h t o Barkul-Ghimad we would march wit h you. We
would never say what t he Children of Israel said t o Musa, ` So go, you and your Lord, and fight
you t wo, we are sit t ing right here.' Rat her, we say march fort h and we shall march fort h wit h
you; and before you, and t o your right and left shall we fight .'' The Prophet also asked t hem for
t heir opinion about where t hey should set up camp at Badr. Al-Mundhir bin ` Amr suggest ed t o
camp close t o t he enemy, for he wished t o acquire mart yrdom.
Concerning t he bat t le of Uhud, t he Messenger asked t he Companions if t hey should fort ify
t hemselves in Al-Madinah or go out t o meet t he enemy, and t he maj orit y of t hem request ed
t hat t hey go out t o meet t he enemy, and he did. He also t ook t heir advice on t he day of
Khandaq (t he Trench) about conduct ing a peace t reat y wit h some of t he t ribes of Al-Ahzab (t he
Confederat es), in ret urn for giving t hem one-t hird of t he fruit s of Al-Madinah. However, Sa` d
bin ` Ubadah and Sa` d bin Mu` adh rej ect ed t his offer and t he Prophet went ahead wit h t heir
advice. The Prophet also asked t hem if t hey should at t ack t he idolat ors on t he Day of
Hudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here t o fight anyone. Rat her,
we came t o perform ` Umrah.'' The Prophet agreed.
On t he day of Ifk, (i.e. t he false accusat ion), t he Messenger of Allah said t o t hem, "O Muslims!
Give me your advice about some men who falsely accused my wife (` A'ishah). By Allah! I never
knew of any evil t o come from my wife. And t hey accused whom They accused he from whom I
only knew right eous conduct , by Allah!'' The Prophet asked ` Ali and Usamah about divorcing
` A'ishah. In summary, t he Prophet used t o t ake his Companions' advice for bat t les and ot her
import ant event s.
Ibn Maj ah recorded t hat Abu Hurayrah said t hat t he Prophet said;
びリ
∠ Β͡ヤミあ ヲ∠ わ∠ ヨ⊥ ∇ャや ぁょエ
͡ Α⊥ ヮ∠ ヤzャや ラ
z ま͡ぴ
(cert ainly, Allah loves t hose who put t heir t rust (in Him)).
Allah's st at ement ,
びユ͡ Β͡ムエ
∠ ∇ャや ゴ͡ Α͡ゴバ∠ ∇ャや ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョ͡ Ι
z ま͡ ゲ⊥ ∇ダzレャや ゅ∠ョヱ∠ ぴ
(And t here is no vict ory except from Allah t he Almight y, t he All-Wise) 3:126 .
びラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや モ
͡ ミz ヲ∠ わ∠ Β∠ ∇ヤプ∠ ヮ͡ ヤzャや ヴ∠ヤ∠ハ∠ヱぴ
(And in Allah (Alone) let believers put t heir t rust ).
Treachery with the Spoils of War was not a Trait of the Prophet
Allah said,
びzモピ⊥ Α∠ ∇ラぺ∠ ヴ
y ら͡ レ∠ ャ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
(It is not for any Prophet t o illegally t ake a part of t he boot y,)
Ibn ` Abbas, Muj ahid and Al-Hasan said t hat t he Ayah means, "It is not for a Prophet t o breach
t he t rust .'' Ibn Jarir recorded t hat , Ibn ` Abbas said t hat , t his Ayah,
びzモピ⊥ Α∠ ∇ラぺ∠ ヴ
y ら͡ レ∠ ャ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
(It is not for any Prophet t o illegally t ake a part of t he boot y,) was revealed in connect ion wit h
a red robe t hat was missing from t he spoils of war of Badr. Some people said t hat t he
Messenger of Allah might have t aken it . When t his rumor circulat ed, Allah sent down,
モ
zビ
∠ ゅ∠ヨよ͡ れ
͡ ∇ほΑ∠ ∇モヤ⊥∇ピΑ∠ リ∠ョヱ∠ zモピ⊥ Α∠ ∇ラぺ∠ ヴ
y ら͡ レ∠ ャ͡ ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
びる͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠
(It is not for any Prophet t o illegally t ake a part of t he boot y, and whosoever is deceit ful wit h
t he boot y, he shall bring fort h on t he Day of Resurrect ion t hat which he t ook.)
This was also recorded by Abu Dawud and At -Tirmidhi, who said "Hasan Gharib''. This Ayah
exonerat es t he Messenger of Allah of all t ypes of deceit and t reachery, be it ret urning what
was ent rust ed wit h him, dividing t he spoils of war, et c.
This Ayah cont ains a st ern warning and t hreat against Ghulul st ealing from t he boot y , and
t here are also Hadit hs, t hat prohibit such pract ice. Imam Ahmad recorded t hat Abu Malik Al-
Ashj a` i said t hat t he Prophet said,
Imam Ahmad recorded t hat Abu Humayd As-Sa` idi said, "The Prophet appoint ed a man from t he
t ribe of Al-Azd, called Ibn Al-Lut biyyah, t o collect t he Zakah. When he ret urned he said, ` This
(port ion) is for you and t his has been given t o me as a gift .' The Prophet st ood on t he Minbar
and said,
Hisham bin ` Urwah added t hat Abu Humayd said, "I have seen him wit h my eyes and heard him
wit h my ears, and ask Zayd bin Thabit .'' This is recorded in t he Two Sahihs .
In t he book of Ahkam of his Sunan, Abu ` Isa At -Tirmidhi recorded t hat Mu` adh bin Jabal said,
"The Messenger of Allah sent me t o Yemen, but when I st art ed on t he j ourney, he sent for me
t o come back and said,
ゲ͡ ∇Βピ∠ よ͡ ゅ⇔ゃ∇Βセ
∠ リ
z ら∠ Β͡ダゎ⊥ ゅ∠ャ ∨∠マ∇Βャ∠ま͡ ろ
⊥ ∇んバ∠ よ∠ ユ∠ ャ͡ ヵ͡ケ∇ギゎ∠ ぺ∠»
«メヲ⊥ヤビ ⊥ ヮ⊥ ルz み͡プ∠ ∩ヶ͡ル∇クま͡
(Do you know why I summoned you back Do not t ake anyt hing wit hout my permission, for if you
do, it will be Ghulul.)
«マ͡ヤヨ∠ バ∠ ャ͡ ヂ
͡ ∇ョゅ∠プ マ
∠ ゎ⊥ ∇ヲハ
∠ キ∠ や∠グヰ͡ャ»
(This is why I summoned you, so now go and fulfill your mission.)'' At -Tirmidhi said, "This Hadit h
is Hasan Gharib.''
In addit ion, Imam Ahmad recorded t hat Abu Hurayrah said, "The Prophet got up among us and
ment ioned Ghulul and emphasized it s magnit ude. He t hen said,
Imam Ahmad recorded t hat ` Umar bin Al-Khat t ab said, "During t he day (bat t le) of Khaybar,
several Companions of t he Messenger of Allah came t o him and said, ` So-and-so died as a
mart yr, so-and-so died as a mart yr.' When t hey ment ioned a cert ain man t hat died as a mart yr,
t he Messenger of Allah said,
り∃ ¬∠ ゅ∠らハ
∠ ∇ヱぺ∠ ゅ∠ヰヤzビ
∠ り∃ キ∠ ∇ゲよ⊥ ヶ͡プ ケ͡ ゅzレャや ヶ͡プ ヮ⊥ わ⊥ ∇Αぺ∠ケ∠ ヶあルま͡ ゅzヤミ∠ »
«
(No. I have seen him in t he Fire because of a robe t hat he st ole (from t he boot y).)
ゅ∠ャ ヮ⊥ ルz ま͡ :サ
͡ ゅzレャや ヶ͡プ キ͡ ゅ∠レプ∠ ∇ょワ∠ ∇クや ∩͡ゆゅzトガ ∠ ∇ャや リ ∠ ∇よや ゅ∠Α»
«ラヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや ゅzャま͡ る∠ レzイ
∠ ∇ャや モ
⊥カ⊥ ∇ギΑ∠
(O Ibn Al-Khat t ab! Go and announce t o t he people t hat only t he fait hful shall ent er Paradise.)
So I went out and proclaimed t hat none except t he fait hful shall ent er Paradise.'' This was
recorded by Muslim and At -Tirmidhi, who said "Hasan Sahih''.
ヮ͡ ヤzャや リ
∠ ョあ テ
∃ ∇ガジ
∠ よ͡ ¬∠ べ∠よ リ∠ヨミ∠ ヮ͡ ヤzャや ラ
∠ ヲ∠ ∇ッケ͡ ノ∠ ら∠ ゎz や リ ͡ ヨ∠ プ∠ ぺ∠ぴ
び ゲ⊥ Β͡ダヨ∠ ∇ャや ザ
∠ ∇ゃよ͡ ヱ∠ ユ⊥ レz ヰ∠ ィ
∠ ロ⊥ や∠ヱ∇ほョ∠ ヱ∠
(Is t hen one who follows (seeks) t he pleasure of Allah like t he one who draws on himself t he
wrat h of Allah His abode is Hell, and worse indeed is t hat dest inat ion!) 3:162 ,
This refers t o t hose seeking what pleases Allah by obeying His legislat ion, t hus earning His
pleasure and t remendous rewards, while being saved from His severe t orment . This t ype of
person is not similar t o one who earns Allah's anger, has no means of escaping it and who will
reside in Jahannam on t he Day of Resurrect ion, and what an evil dest inat ion it is.
∇リヨ∠ ミ∠ ペ
ぁエ∠ ∇ャや マ
∠ よあ ケ∠ リ͡ョ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨルz ぺ∠ ユ⊥ ヤ∠∇バΑ∠ リ∠ヨ∠プ∠ぺぴ
びヴ∠ヨ∇ハぺ∠ ヲ∠ ワ⊥
(Shall he t hen who knows t hat what has been revealed unt o you (O Muhammad ) from your Lord
is t he t rut h be like him who is blind) 13:19 , and,
Ι
⇔ ヲ⊥シケ∠ ∇ユヰ͡ Β͡プ ゑ
∠ バ∠ よ∠ ∇クま͡ ∠リΒ͡レ͡ョぽ⊥ヨ∇ャや ヴ∠ヤハ
∠ ヮ⊥ zヤャや リ
z ョ∠ ∇ギボ∠ ャ∠ぴ
び∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ
(Indeed Allah conferred a great favor on t he believers when He sent among t hem a Messenger
from among t hemselves,)
Meaning, from t heir own kind, so t hat it is possible for t hem t o speak wit h him, ask him
quest ions, associat e wit h him, and benefit from him. Just as Allah said:
ゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ ユ⊥ムャ∠ ペ
∠ ヤ∠カ
∠ ∇ラぺ∠ ヮ͡ わ͡ ⇒∠Αや¬ ∇リョ͡ ヱ∠ ぴ
びゅ∠ヰ∇Βャ∠ま͡ ∇やヲ⊥レム⊥ ∇ジわ∠ ャあ
(And among His signs is t hat he creat ed for t hem mat es, t hat t hey may find rest in.)
Allah's favor is perfect ed when His Messenger t o t he people is from t heir own kind, so t hat t hey
are able t o t alk t o him and inquire about t he meanings of Allah's Word. This is why Allah said,
び∇ユヰ͡ Βあミゴ∠ Α⊥ ヱ∠ ぴ
(and purifying t hem), commanding t hem t o do right eous works and forbidding t hem from
commit t ing evil. This is how t heir heart s will be purified and cleansed of t he sin and evil t hat
used t o fill t hem when t hey were disbelievers and ignorant .
びる∠ ヨ∠ ∇ムエ
͡ ∇ャや∠ヱ ょ
∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ヨ⊥ あヤバ∠ Α⊥ ヱ∠ ぴ
(and inst ruct ing t hem (in) t he Book and t he Hikmah,) t he Qur'an and t he Sunnah,
びモ
͡ ∇らホ∠ リ͡ョ ∇やヲ⊥ルゅ∠ミ ラ͡まヱ∠ ぴ
(while before t hat t hey had been), before sending t his Prophet , Muhammad ,
びリ
∃ Β͡らョぁ モ
∃ ⇒∠ヤッ
∠ ヴ͡ヘャ∠ぴ
(in manifest error. ) indulging in plain and unequivocal error and ignorance t hat are clear t o
everyone.
び∇ユム⊥ ジ
͡ ヘ⊥ ∇ルぺ∠ ギ͡ レ͡ハ ∇リョ͡ ヲ∠ ワ⊥ ∇モホ⊥ ぴ
(Say, "It is from yourselves.'') Ibn Abi Hat im recorded t hat ` Umar bin Al-Khat t ab said, "When
Uhud occurred, a year aft er Badr, Muslims were punished for t aking ransom from t he
disbelievers at Badr in ret urn for releasing t he Mushriks whom t hey capt ured in t hat bat t le .
Thus, t hey suffered t he loss of sevent y fat alit ies and t he Companions of t he Messenger of Allah
gave flight and abandoned him. The Messenger suffered a broken t oot h, t he helmet was
smashed on his head and blood flowed ont o his face. Allah t hen revealed,
び∇ユム⊥ ジ
͡ ヘ⊥ ∇ルぺ∠ ギ͡ レ͡ハ ∇リョ͡ ヲ∠ ワ⊥ ∇モホ⊥ ぴ
(Say, "It is from yourselves.'') means, because you, t he archers, disobeyed t he Messenger's
command t o not abandon your posit ions.
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(And Allah has power over all t hings.) and He does what He wills and decides what He wills,
and t here is none who can resist His decision.
びヮ͡ ヤzャや ラ
͡ ∇クみ͡ら͡ プ∠ ラ
͡ ゅ∠バ∇ヨイ
∠ ∇ャや ヴ∠ボわ∠ ∇ャや ュ∠ ∇ヲΑ∠ ∇ユム⊥ ら∠ ⇒∠タぺ∠ べ∠ョヱ∠ ぴ
(And what you suffered on t he day t he t wo armies met , was by t he leave of Allah), for when
you ran away from your enemy, who killed many of you and inj ured many ot hers, all t his
occurred by Allah's will and decree out of His perfect wisdom,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ユ∠ ヤ∠∇バΒ∠ ャ͡ヱ∠ ぴ
(in order t hat He might t est t he believers.) who were pat ient , firm and were not shaken,
ヴ͡プ ∇やヲ⊥ヤゎ͡ ゅ∠ホ ∇や∇ヲャ∠ゅ∠バゎ∠ ∇ユヰ⊥ ャ∠ モ ∠ Β͡ホヱ∠ ∇やヲ⊥ボプ∠ ゅ∠ル リ ∠ Α͡グャzや ユ∠ ヤ∠∇バΒ∠ ャ͡ヱ∠ ぴ
び∇ユム⊥ ⇒∠レ∇バら∠ ゎz Ι
z Ι
⇔ ゅ∠わホ͡ ユ⊥ ヤ∠∇バル∠ ∇ヲャ∠ ∇やヲ⊥ャゅ∠ホ ∇やヲ⊥バプ∠ ∇キや ヱ͡ ぺ∠ ヮ͡ ヤzャや モ
͡ Β͡らシ ∠
(And t hat He might t est t he hypocrit es, it was said t o t hem: "Come, fight in t he way of Allah or
defend yourselves.'' They said: "Had we known t hat fight ing will t ake place, we would cert ainly
have followed you.'') 3:167 ,
This refers t o t he Companions of ` Abdullah bin Ubayy bin Salul who went back (t o Al-Madinah)
wit h him before t he bat t le. Some believers followed t hem and encouraged t hem t o come back
and fight , saying,
び∇ユム⊥ ⇒∠レ∇バら∠ ゎz Ι
z Ι
⇔ ゅ∠わホ͡ ユ⊥ ヤ∠∇バル∠ ∇ヲャ∠ぴ
("Had we known t hat fight ing will t ake place, we would cert ainly have followed you.'') meaning,
according t o Muj ahid, if we knew t hat you would fight t oday, we would j oin you, but we t hink
you will not fight . Allah said,
びリ
͡ ⇒∠ヨΑ͡Θャ͡ ∇ユヰ⊥ ∇レョ͡ ゆ
⊥ ゲ∠ ∇ホぺ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ゲ͡ ∇ヘム⊥ ∇ヤャ͡ ∇ユワ⊥ ぴ
(They were t hat day, nearer t o disbelief t han t o fait h,)
This Ayah indicat es t hat a person passes t hrough various st ages, somet imes being closer t o Kufr
and somet imes closer t o fait h, as evident by,
びリ
͡ ⇒∠ヨΑ͡Θャ͡ ∇ユヰ⊥ ∇レョ͡ ゆ
⊥ ゲ∠ ∇ホぺ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ゲ͡ ∇ヘム⊥ ∇ヤャ͡ ∇ユワ⊥ ぴ
(They were t hat day, nearer t o disbelief t han t o fait h,)
び∇ユム⊥ ⇒∠レ∇バら∠ ゎz Ι
z Ι
⇔ ゅ∠わホ͡ ユ⊥ ヤ∠∇バル∠ ∇ヲャ∠ぴ
("Had we known t hat fight ing will t ake place, we would cert ainly have followed you.'')
They knew t hat t here was an army of idolat ors t hat came from a far land raging against t he
Muslims, t o avenge t heir noble men whom t he Muslims killed in Badr. These idolat ors came in
larger numbers t han t he Muslims, so it was clear t hat a bat t le will cert ainly occur. Allah said;
びラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ ゅ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah has full knowledge of what t hey conceal.)
Muj ahid said t hat Jabir bin ` Abdullah said, "This Ayah 3:168 was revealed about ` Abdullah
bin Ubayy bin Salul (t he chief hypocrit e).''
モ
⊥ Α͡キゅ∠レホ∠ ゅ∠ヰ∠ャ ∩∃ゲ∇ツカ ⊥ ゲ∃ ∇Βデ ∠ フ ͡ ∇ヲィ ∠ ヶ͡プ ∇ユヰ⊥ ェ ⊥ や∠ヱ∇ケぺ∠»
∩∇れ¬∠ ゅ∠セ ゑ ⊥ ∇Βェ ∠ る͡ レz イ∠ ∇ャや リ∠ ョ͡ ゥ ⊥ ゲ∠ ∇ジゎ∠ ∩͡ス∇ゲバ∠ ∇ャゅ͡よ る∀ ボ∠ ヤzバ∠ ョ⊥
ユ⊥ ヰ⊥ ぁよケ∠ ∇ユヰ͡ ∇Βャ∠ま͡ ノ∠ ヤ∠デ
z ゅ∠プ ∩͡モΑ͡キゅ∠レボ∠ ∇ャや マ ∠ ∇ヤゎ͡ ヴ∠ャま͡ ヵ͡ヱ∇ほゎ∠ zユを⊥
ヵz ぺ∠ :やヲャ⊥ゅ∠ボプ∠ ∨ゅ⇔ゃ∇Βセ ∠ ラ ∠ ヲ⊥ヰわ∠ ∇ゼゎ∠ ∇モワ∠ :メ ∠ ゅ∠ボプ∠ る⇔ ハ
∠ ゅ∠ヤデ あや
ゑ⊥ ∇Βェ ∠ る͡ レzイ ∠ ∇ャや リ ∠ ョ͡ ゥ ⊥ ゲ∠ ∇ジル∠ リ ⊥ ∇エル∠ ヱ∠ ヶ͡ヰ∠わ∇ゼ∠ル ¬∃ ∇ヶセ ∠
∇ユヰ⊥ ルz ぺ∠ や∇ヱぺ∠ケ∠ ゅzヨヤ∠プ∠ ∩∃れやzゲョ∠ ゐ ∠ ゅ∠ヤを∠ ∇ユヰ͡ よ͡ マ
∠ ャ͡ク∠ モ
∠ バ∠ ヘ∠ プ∠ ∨ゅ∠レ∇ゃセ
͡
∇ラぺ∠ ギ⊥ Α͡ゲル⊥ ゆ あ ケ∠ ゅ∠Α :やヲ⊥ャゅ∠ホ ∩やヲ⊥ャほ∠∇ジΑ⊥ ∇ラぺ∠ ∇リョ͡ やヲ⊥ミゲ∠ ∇わΑ⊥ ∇リャ∠
マ
∠ ヤ͡Β͡らシ ∠ ヶ͡プ モ ∠ わ∠ ∇ボル⊥ ヴわz ェ
∠ ゅ∠ルキ͡ ゅ∠ジ∇ィぺ∠ ヶ͡プ ゅ∠レェ ∠ や∠ヱ∇ケぺ∠ zキゲ⊥ ゎ∠
∩∀るィ ∠ ゅ∠ェ ∇ユヰ⊥ ャ∠ ザ ∠ ∇Βャ∠ ∇ラぺ∠ ン∠ぺケ∠ ゅzヨヤ∠プ∠ ∩ン∠ゲ∇カぺ⊥ り⇔ ゲz ョ∠
«やヲ⊥ミゲ͡ ゎ⊥
(Their souls are inside green birds t hat have lamps, which are hanging below t he Throne (of
Allah), and t hey wander about in Paradise wherever t hey wish. Then t hey ret urn t o t hose
lamps. Allah looks at t hem and says, ` Do you wish for anyt hing' They say, ` What more could we
wish for, while we go wherever we wish in Paradise' Allah asked t hem t his quest ion t hrice, and
when t hey realize t hat He will keep asking t hem unt il t hey give an answer, t hey say, ` O Lord!
We wish t hat our souls be ret urned t o our bodies so t hat we are killed in Your cause again.'
Allah knew t hat t hey did not have any ot her wish, so t hey were left .)''' There are several ot her
similar narrat ions from Anas and Abu Sa` id.
Imam Ahmad recorded t hat Anas said t hat t he Messenger of Allah said,
ゅ∠ワゲぁ ジ
⊥ Α∠ ∩∀ゲ∇Βカ ∠ ぶ ͡ や ギ∠ ∇レハ
͡ ゅ∠ヰャ∠ ∩⊥れヲ⊥ヨゎ∠ ザ ∃ ∇ヘル∠ ∇リョ͡ ゅ∠ョ»
∇ラぺ∠ ロ⊥ ぁゲジ
⊥ Α∠ ヮ⊥ ルz み͡プ∠ ∩⊥ギΒ͡ヰゼz ャや ゅzャま͡ ∩ゅ∠Β∇ルギぁ ャや ヴ∠ャま͡ ノ∠ ィ ͡ ∇ゲゎ∠ ∇ラぺ∠
∇リョ͡ ン∠ゲΑ∠ ゅ∠ヨャ͡ ∩ン∠ゲ∇カぺ⊥ り⇔ ゲz ョ∠ モ ∠ わ∠ ∇ボΒ⊥ プ∠ ゅ∠Β∇ルギぁ ャや ヴ∠ャま͡ ノ∠ ィ
͡ ∇ゲΑ∠
«り∠キゅ∠ヰゼ ∠ ャや モ ͡ ∇ツプ∠
(No soul t hat has a good st anding wit h Allah and dies would wish t o go back t o t he life of t his
world, except for t he mart yr. He would like t o be ret urned t o t his life so t hat he could be
mart yred again, for he t ast es t he honor achieved from mart yrdom.) Muslim collect ed t his
Hadit h
In addit ion, Imam Ahmad recorded t hat , Ibn ` Abbas said t hat t he Messenger of Allah said,
∇ユヰ⊥ ェ
∠ や∠ヱ∇ケぺ∠ ぶ⊥ やモ ∠ バ∠ ィ
∠ ∩∃ギェ⊥ ほ⊥よ͡ ∇ユム⊥ ル⊥ や∠ヲ∇カま͡ ょ
∠ Β͡タぺ⊥ ゅzヨャ∠»
∩͡る⇒zレイ∠ ∇ャや ケ∠ ゅ∠ヰ∇ルぺ∠ キ⊥ ゲ͡ ゎ∠ ∩∃ゲ∇ツカ ⊥ ゲ∃ ∇Βデ ∠ フ ͡ や∠ヲ∇ィぺ∠ ヶ͡プ
ょ
∃ ワ∠ ク∠ ∇リョ͡ モ ∠ Α͡キゅ∠レホ∠ ヴャ͡ま ヵ͡ヱ∇ほゎ∠ ヱ∠ ∩ゅ∠ワケ͡ ゅ∠ヨを͡ ∇リョ͡ モ ⊥ ミ⊥ ∇ほゎ∠ ヱ∠
∇ユヰ͡ よ͡ ゲ∠ ∇ゼョ∠ ょ ∠ Β͡デ やヱ⊥ギィ ∠ ヱ∠ ゅzヨヤ∠プ∠ ∩͡ス∇ゲバ∠ ∇ャや モ あニ͡ ヶ͡プ
ゅレ∠ ル∠ や∠ヲ∇カま͡ ろ ∠ ∇Βャ∠ ゅ∠Α :やヲ⊥ャゅ∠ホ ∇ユヰ͡ ら͡ ヤzボ∠ わ∠ ョ⊥ リ∠ ∇ジェ ⊥ ヱ∠ ∩∇ユヰ͡ ヤ͡ミ∠ ∇ほョ∠ ヱ∠
∩͡キゅ∠ヰイ ͡ ∇ャや ヶ͡プ やヱ⊥ギワ∠ ∇ゴΑ∠ ゅzヤゃ∠ ャ͡ ∩ゅ∠レャ∠ ぶ ⊥ や ノ∠ レ∠ タ
∠ ゅ∠ョ ∠ラヲ⊥ヨ∠ヤ∇バ∠Α
ゅ∇ル∠ぺ :モ zィ ∠ ヱ∠ ゴz ハ ∠ ぶ ⊥ やメ∠ ゅ∠ボプ∠ ∩͡ゆ∇ゲエ ∠ ∇ャや リ
͡ハ ∠ やヲ⊥ヤム⊥ ∇レΑ∠ ゅ∠ャヱ∠
«ユ⊥ム∇レハ
∠ ∇ユヰ⊥ ピ⊥ あヤよ∠ ぺ⊥
(When your brot hers were killed in Uhud, Allah placed t heir souls inside green birds t hat t end
t o t he rivers of Paradise and eat from it s fruit s. They t hen ret urn t o golden lamps hanging in
t he shade of t he Throne. When t hey t ast ed t he delight of t heir food, drink and dwelling, t hey
said, ` We wish t hat our brot hers knew what Allah gave us so t hat t hey will not abandon Jihad
or warfare.' Allah said, ` I will convey t he news for you.') Allah revealed t hese and t he following
Ayat ,
Qat adah, Ar-Rabi` and Ad-Dahhak said t hat t hese Ayat were revealed about t he mart yrs of
Uhud.
Abu Bakr Ibn Marduwyah recorded t hat Jabir bin ` Abdullah said, "The Messenger of Allah looked
at me one day and said, ` O Jabir! Why do I see you sad' I said, ` O Messenger of Allah! My fat her
was mart yred and left behind debt s and children.' He said,
びゅ⇔ゎ∠ヲ∇ョぺ∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇やヲ⊥ヤわ͡ ホ⊥ リ
∠ Α͡グャzや リ
z ら∠ ジ
∠ ∇エゎ∠ Ι
∠ ヱ∠ ぴ
(Think not of t hose as dead who are killed in t he way of Allah...)''
Imam Ahmad recorded t hat Ibn ` Abbas said t hat t he Messenger of Allah said,
Ahmad and Ibn Jarir collect ed t his Hadit h, which has a good chain of narrat ion. It appears t hat
t he mart yrs are of different t ypes, some of t hem wander in Paradise, and some remain close t o
t his river by t he door of Paradise. It is also possible t hat t he river is where all t he souls of t he
mart yrs convene and where t hey are provided wit h t heir provision day and night , and Allah
knows best . UImam Ahmad narrat ed a Hadit h t hat cont ains good news for every believer t hat
his soul will be wandering in Paradise, as well, eat ing from it s fruit s, enj oying it s delight s and
happiness and t ast ing t he honor t hat Allah has prepared in it for him. This Hadit h has a unique,
aut hent ic chain of narrat ion t hat includes t hree of t he Four Imams. Imam Ahmad narrat ed t his
Hadit h from Muhammad bin Idris Ash-Shafi` i who narrat ed it from Malik bin Anas Al-Asbuhi,
from Az-Zuhri, from ` Abdur-Rahman bin Ka` b bin Malik t hat his fat her said t hat t he Messenger
of Allah said,
る͡ ⇒zレイ
∠ ∇ャや ゲ͡ イ
∠セ∠ ヶ͡プ ペ ⊥ ヤ⊥∇バΑ∠ ∀ゲ͡もゅ∠デ リ͡ ョ͡ ∇ぽヨ⊥ ∇ャや る⊥ ヨ∠ ジ
∠ ル∠ »
«ヮ⊥ん∠バ∇ら∠Α ュ∠ ∇ヲΑ∠ ロ͡ ギ͡ ジ
∠ィ
∠ ヴャ͡ま ぶ
⊥ や ヮ⊥ バ∠ ィ͡ ∇ゲΑ∠ ヴzわェ ∠
(The soul of t he believer becomes a bird t hat feeds on t he t rees of Paradise, unt il Allah sends
him back t o his body when He resurrect s him.)
This Hadit h st at es t hat t he souls of t he believers are in t he shape of a bird in Paradise. As for
t he souls of mart yrs, t hey are inside green birds, like t he st ars t o t he rest of t he believing
souls. We ask Allah t he Most Generous t hat He makes us firm on t he fait h.
Allah's st at ement ,
Ι
∠ ヮ∠ ヤzャや ラ
z ぺ∠ヱ∠ モ
∃ ∇ツプ∠ ヱ∠ ヮ͡ ヤzャや リ
∠ ョあ る∃ ヨ∠ ∇バレ͡ よ͡ ラ∠ ヱ⊥ゲゼ ͡ ∇らわ∠ ∇ジΑ∠ ぴ
びリ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ゲ∠ ∇ィぺ∠ ノ⊥ Β͡ツΑ⊥
(They rej oice in a grace and a bount y from Allah, and t hat Allah will not wast e t he reward of
t he believers) 3:171 .
Muhammad bin Ishaq comment ed, "They were delight ed and pleased because of Allah's promise
t hat was fulfilled for t hem, and for t he t remendous rewards t hey earned.'' ` Abdur-Rahman bin
Zayd bin Aslam said, "This Ayah encompasses all t he believers, mart yrs and ot herwise. Rarely
does Allah ment ion a bount y and a reward t hat He grant ed t o t he Prophet s, wit hout following
t hat wit h what He has grant ed t he believers aft er t hem.''
This occurred on t he day of Hamra' Al-Asad. Af t er t he idolat ors defeat ed t he Muslims (at Uhud),
t hey st art ed on t heir way back home, but soon t hey were concerned because t hey did not
finish off t he Muslims in Al-Madinah, so t hey set out t o make t hat bat t le t he final one. When
t he Messenger of Allah got news of t his, he commanded t he Muslims t o march t o meet t he
disbelievers, t o bring fear t o t heir heart s and t o demonst rat e t hat t he Muslims st ill had
st rengt h t o fight . The Prophet only allowed t hose who were present during Uhud t o accompany
him, except for Jabir bin ` Abdullah Al-Ansari, as we will ment ion. The Muslims mobilized, even
t hough t hey were st ill suffering from t heir inj uries, in obedience t o Allah and His Messenger .
Ibn Abi Hat im recorded t hat ` Ikrimah said, "When t he idolat ors ret urned t owards Makkah
aft er Uhud, t hey said, ` You neit her killed Muhammad nor collect ed female capt ives. Woe t o
you for what you did. Let us go back.' When t he Messenger of Allah heard t his news, he
mobilized t he Muslim forces, and t hey marched unt il t hey reached Hamra Al-Asad. The
idolat ors said, ` Rat her, we will meet next year', and t he Messenger of Allah went back t o Al-
Madinah , and t his was considered a Ghazwah (bat t le). Allah sent down,
びメ
͡ ヲ⊥シゲz ャや∠ヱ ヮ͡ ヤzャ͡ ∇やヲ⊥よゅ∠イわ∠ ∇シや リ
∠ Α͡グャzやぴ
(Those who answered (t he Call of) Allah and t he Messenger)
"My nephew! Your fat hers Az-Zubayr and Abu Bakr were among t hem. Aft er t he Prophet
suffered t he calamit y at Uhud and t he idolat ors went back, he feared t hat t he idolat ors might
t ry t o come back and he said, ` Who would follow t hem' Sevent y men, including Az-Zubayr and
Abu Bakr, volunt eered.'' This was recorded by Al-Bukhari alone.
びモ
⊥ Β͡ミ∠ヲ∇ャや ユ∠ ∇バル͡ ヱ∠ ヮ⊥ zヤャや ゅ∠レら⊥ ∇ジェ
∠ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
(and t hey said: "Allah is Sufficient for us, and He is t he Best Disposer of affairs.'')
びモ
⊥ Β͡ミ∠ヲ∇ャや ユ∠ ∇バル͡ ヱ∠ ヮ⊥ zヤャや ゅ∠レら⊥ ∇ジェ
∠ぴ
("Allah Alone is Sufficient for us and He is t he Best Disposer of affairs for us.'')
"Ibrahim said it when he was t hrown in fire. Muhammad said it when t he people said, ` Verily,
t he people have gat hered against you, t herefore, fear t hem.' But it only increased t hem in
fait h, and t hey said, ` Allah is Sufficient for us and He is t he Best Disposer of affairs for us.'''
Abu Bakr Ibn Marduwyah recorded t hat Anas bin Malik said t hat t he Prophet was t old on t he day
of Uhud, "Verily, t he people have gat hered against you, t herefore, fear t hem.'' Thereaft er,
Allah sent down t his Ayah 3:173 .
∇ユヰ⊥ ∇ジジ
∠ ∇ヨΑ∠ ∇ユャz モ
∃ ∇ツプ∠ ヱ∠ ヮ͡ ヤzャや リ
∠ ョあ る∃ ヨ∠ ∇バレ͡ よ͡ ∇やヲ⊥らヤ∠ボ∠ ∇ルゅ∠プぴ
び∀¬ヲ⊥シ
(So t hey ret urned wit h grace and bount y from Allah. No harm t ouched t hem;) for when t hey
relied on Allah, Allah t ook care of t heir worries, He confounded t he plot s of t heir enemies, and
t he Muslims ret urned t o t heir land,
びモ
∃ ∇ツプ∠ ヱ∠ ヮ͡ ヤzャや リ
∠ ョあ る∃ ヨ∠ ∇バレ͡ よ͡ ∇やヲ⊥らヤ∠ボ∠ ∇ルゅ∠プぴ
(So t hey ret urned wit h grace and bount y from Allah,) "The ` Grace' was t hat t hey were saved.
The ` Bount y' was t hat a caravan passed by, and t hose days were Haj j season days. Thus t he
Messenger of Allah bought and sold and made a profit , which he divided bet ween his
Companions.''
びロ⊥ ¬∠ ゅ∠Βャ͡∇ヱぺ∠ フ
⊥ あヲガ
∠ Α⊥ リ
⊥ ⇒∠ト∇Βゼ
z ャや ユ⊥ ム⊥ ャ͡ク∠ ゅ∠ヨルz ま͡ぴ
(It is only Shayt an t hat suggest s t o you t he fear of his friends,) 3:175 meaning, Shayt an
t hreat ens you wit h his friends and t ries t o pret end t hey are powerful and fearsome. Allah said
next ,
びリ
∠ Β͡レョ͡ ∇ぽョぁ ∇ユわ⊥ レ⊥ミ ラ͡ま ラ
͡ ヲ⊥プゅ∠カヱ∠ ∇ユワ⊥ ヲ⊥プゅ∠ガゎ∠ Κ
∠ プ∠ ぴ
(so fear t hem not , but fear Me, if you are indeed believers.) meaning, "If Shayt an brings t hese
t hought s t o you, t hen depend on Me and seek refuge wit h Me. Indeed, I shall suffice you and
make you prevail over t hem.'' Similarly, Allah said,
リ͡ョ リ
∠ Α͡グャzゅ͡よ マ
∠ ル∠ ヲ⊥プヲあ ガ
∠ Α⊥ ヱ∠ ロ⊥ ギ∠ ∇らハ
∠ フ
∃ ゅ∠ムよ͡ ヮ⊥ zヤャや ザ
∠ ∇Βャ∠ぺ∠ぴ
びヮ͡ ル͡ ヱ⊥キ
(Is not Allah Sufficient for His servant Yet t hey t ry t o fright en you wit h t hose besides Him!) 39:
36 , unt il,
びラ
∠ ヲ⊥ヤミあ ヲ∠ わ∠ ヨ⊥ ∇ャや モ
⊥ ⇒zミ∠ヲ∠わ∠Α ヮ͡ ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや ヴ
∠ ら͡ ∇ジェ
∠ ∇モホ⊥ ぴ
(Say: "Sufficient for me is Allah; in Him t hose who t rust must put t heir t rust .'') 39:38 . Allah
said,
ラ
∠ ゅ∠ミ リ
͡ ⇒∠ト∇Βゼ
z ャや ギ∠ ∇Βミ∠ ラ
z ま͡ リ
͡ ⇒∠ト∇Βゼ
z ャや ¬∠ ゅ∠Βャ͡∇ヱぺ∠ ∇やヲ⊥ヤわ͡ ⇒∠ボプ∠ ぴ
びゅ⇔ヘΒ͡バッ ∠
(So fight you against t he friends of Shayt an; ever feeble indeed is t he plot of Shayt an.) 4:76
and
リ
͡ ⇒∠ト∇Βゼ
z ャや ゆ
∠ ∇ゴェ
͡ ラ
z ま͡ Ι
∠ ぺ∠ リ
͡ ⇒∠ト∇Βゼ
z ャや ゆ⊥ ∇ゴェ͡ マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
びラ∠ ヱ⊥ゲジ
͡ ⇒∠ガャや ユ⊥ ワ⊥
(They are t he part y of Shayt an. Verily, it is t he part y of Shayt an t hat will be t he losers!)
58:19 ,
ン
x ヲ͡ ホ∠ ヮ∠ ヤzャや ラ
z ま͡ ヴ͡ヤシ
⊥ ケ⊥ ヱ∠ ∇ゅル∠ ぺ∠ リ
z ら∠ ヤ͡∇ビΙ
∂ ヮ⊥ zヤャや ょ∠ わ∠ ミ∠ ぴ
び ∀ゴΑ͡ゴ∠ハ
(Allah has decreed: "Verily, it is I and My Messengers who shall be t he vict orious.'' Verily, Allah
is All-Powerful, All-Might y.) 58:21 and
びロ⊥ ゲ⊥ ダ
⊥ レ∠Α リ∠ョ ヮ⊥ zヤャや ラ
z ゲ∠ ダ
⊥ レ∠Βャ∠ヱ∠ ぴ
(Verily, Allah will help t hose who help His (cause).) 22:40 and
び∇ユミ⊥ ∇ゲダ
⊥ レ∠Α ヮ∠ ヤzャや ∇やヱ⊥ゲダ
⊥ レ∠ゎ ラ͡ま ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
(O you who believe! If you help (in t he cause of) Allah, He will help you) 47:7 , and,
り͡ ヲ∠Βエ
∠ ∇ャや ヴ͡プ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや∠ヱ ゅ∠レ∠ヤシ ⊥ ケ⊥ ゲ⊥ ダ ⊥ レ∠レャ∠ ゅzル͡まぴ
∠リΒ͡ヨ͡ヤ⇒zヌャや ノ⊥ ヘ∠ レ∠Α Ι
∠ ュ∠ ∇ヲΑ∠ - ギ⊥ ⇒∠ヰ∇セΙ
x や ュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ヱ∠ ゅ∠Β∇ルギぁ ャや
び ケ͡ やzギャや ¬⊥ ヲ⊥シ ∇ユヰ⊥ ャ∠ヱ∠ る⊥ レ∠ ∇バヤz∇ャや ユ⊥ ヰ⊥ ャ∠ヱ∠ ∇ユヰ⊥ ゎ⊥ ケ∠ グ͡ ∇バョ∠
(Verily, We will indeed make vict orious Our Messengers and t hose who believe, in t his world's
life and on t he Day when t he wit nesses will st and fort h. The Day when t heir excuses will be of
no profit t o wrongdoers. Theirs will be t he curse, and t heirs will be t he evil abode.) 40:51,52
Because t he Prophet was eager for people's benefit , he would become sad when t he
disbelievers would resort t o defiance, rebellion and st ubbornness. Allah said, ` Do not be
saddened by t his behavior,'
モ
∠ バ∠ ∇イΑ∠ Ι
z ぺ∠ ヮ⊥ ヤzャや ギ⊥ Α͡ゲΑ⊥ ゅ⇔ゃ∇Βセ
∠ ヮ∠ ヤzャや ∇やヱぁゲツ⊥ Α∠ リ∠ャ ∇ユヰ⊥ ルz ま͡ぴ
びり͡ ゲ∠ カ
͡Ιx や ヴ͡プ ゅ⇔ヌ
∂ェ∠ ∇ユヰ⊥ ャ∠
(verily, not t he least harm will t hey do t o Allah. It is Allah's will t o give t hem no port ion in t he
Hereaft er.) for He decided wit h His power and wisdom t hat t hey shall not acquire any share in
t he Hereaft er,
びゅ⇔ゃ∇Βセ
∠ ヮ∠ ヤzャや ∇やヱぁゲツ
⊥ Α∠ リ∠ャぴ
(not t he least harm will t hey do t o Allah.) Rat her, t hey will only harm t hemselves,
- リ
∠ Β͡レよ∠ ヱ∠ メ∃ ゅzョ リ͡ョ ヮ͡ よ͡ ∇ユワ⊥ ぁギヨ͡ ル⊥ ゅ∠ヨルz ぺ∠ ラ
∠ ヲ⊥らジ ∠ ∇エΑ∠ ぺ∠ぴ
びラ∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ Ι
z モ∠よ れ
͡ ゲ∠ ∇Βガ∠ ∇ャや ヴ͡プ ∇ユヰ⊥ ャ∠ ネ
⊥ ケ͡ ゅ∠ジル⊥
(Do t hey t hink t hat because We have given t hem abundant wealt h and children, t hat We
hast en unt o t hem wit h good t hings. Nay, but t hey perceive not .) 23:55,56 and
∇ユヰ⊥ ィ
⊥ ケ͡ ∇ギわ∠ ∇ジレ∠ シ
∠ ゑ
͡ Α͡ギエ
∠ ∇ャや や∠グ⇒∠ヰよ͡ ゆ⊥ あグム∠ Α⊥ リ∠ョヱ∠ ヴ͡ル∇ケグ∠ プ∠ ぴ
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ ゑ⊥ ∇Βェ
∠ ∇リョあ
(Then leave Me Alone wit h such as belie t his Qur'an. We shall punish t hem gradually from
direct ions t hey perceive not .) 68:44 , and,
ヮ͡ ∇Βヤ∠ハ
∠ ∇ユわ⊥ ル∠ぺ べ∠ョ ヴ∠ヤハ
∠ リ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ケ∠ グ∠ Β∠ ャ͡ ヮ⊥ zヤャや ラ
∠ ゅ∠ミ ゅョz ぴ
びょ
͡ Βあ ト
z ャや リ ∠ ョ͡ ゑ ∠ Β͡らガ ∠ ∇ャや ゴ∠ Β͡ヨΑ∠ ヴzわェ
∠
(Allah will not leave t he believers in t he st at e in which you are now, unt il He dist inguishes t he
wicked from t he good.) 3:179 , meaning, He allows a calamit y t o happen, and during t his
calamit y His friend becomes known and His enemy exposed, t he pat ient believer recognized
and t he sinful hypocrit e revealed. This Ayah refers t o Uhud, since Allah t est ed t he believers in
t hat bat t le, t hus making known t he fait h, endurance, pat ience, firmness and obedience t o
Allah and His Messenger t hat t he believers had. Allah exposed t he hypocrit es in t heir defiance,
revert ing from Jihad, and t he t reachery t hey commit t ed against Allah and His Messenger . This
is why Allah said,
ヮ͡ ∇Βヤ∠ハ
∠ ∇ユわ⊥ ル∠ぺ べ∠ョ ヴ∠ヤハ
∠ リ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ケ∠ グ∠ Β∠ ャ͡ ヮ⊥ zヤャや ラ
∠ ゅ∠ミ ゅzョぴ
びょ
͡ Βあ ト
z ャや リ ∠ ョ͡ ゑ ∠ Β͡らガ ∠ ∇ャや ゴ∠ Β͡ヨΑ∠ ヴzわェ
∠
(Allah will not leave t he believers in t he st at e in which you are now, unt il He dist inguishes t he
wicked from t he good.)
Muj ahid comment ed, "He dist inguished bet ween t hem during t he day of Uhud.'' Qat adah said,
"He dist inguished bet ween t hem in Jihad and Hij rah.'' Allah said next ,
びょ
͡ ∇Βピ∠ ∇ャや ヴ∠ヤハ
∠ ∇ユム⊥ バ∠ ヤ͡∇トΒ⊥ ャ͡ ヮ⊥ zヤャや ラ
∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
(Nor will Allah disclose t o you t he secret s of t he Unseen.) meaning, you do not have access t o
Allah's knowledge of His creat ion so t hat you can dist inguish bet ween t he believer and t he
hypocrit e, except by t he signs of each t ype t hat Allah uncovers. Allah's st at ement ,
リ͡ ョ∠ Ι z ま͡ - や⇔ギ∠ェぺ∠ ヮ͡ ら͡ ∇Βビ
∠ ヴ∠ヤハ
∠ ゲ⊥ ヰ͡ ∇ヌΑ⊥ Κ∠ プ∠ ょ
͡ ∇Βピ∠ ∇ャや ユ⊥ ヤ͡⇒∠ハぴ
ヮ͡ ∇Αギ∠ Α∠ リ͡ ∇Βよ∠ リ͡ョ マ ⊥ ヤ⊥∇ジΑ∠ ヮ⊥ ルzみ͡プ∠ メ
∃ ヲ⊥シケz リ͡ョ ヴ∠ツゎ∠ ∇ケや
び や⇔ギ∠タケ∠ ヮ͡ ヘ͡ ∇ヤカ
∠ ∇リョ͡ ヱ∠
((He Alone is) t he All-Knower of t he Unseen, and He reveals t o none His Unseen. Except t o a
Messenger (from mankind) whom He has chosen, and t hen He makes a band of wat ching guards
(angels) t o march before him and behind him.) 72:26,27 . Allah t hen said,
びヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ ヤzャゅ͡よ ∇やヲ⊥レョ͡ ゅ∠⇒プ∠ ぴ
(So believe in Allah and His Messengers.) Obey Allah and His Messenger and adhere t o t he law
t hat he legislat ed for you,
Al-Bukhari recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
` Abdullah t hen recit ed t he Ayah in Allah's Book t hat t est ifies t o t his fact ,
This was recorded by At -Tirmidhi, An-Nasa'i, and Ibn Maj ah, and At -Tirmidhi said, "Hasan
Sahih.''
Allah's st at ement ,
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ゐ
⊥ や∠ゲΒ͡ョ ヮ͡ ヤzャ͡ヱ∠ ぴ
(And t o Allah belongs t he inherit ance of t he heavens and t he Eart h), means,
びヮ͡ Β͡プ リ
∠ Β͡ヘヤ∠∇ガわ∠ ∇ジョぁ ユ⊥ムヤ∠バ∠ ィ
∠ ゅzヨ͡ョ ∇やヲ⊥ボヘ͡ ル∠ぺヱ∠ ぴ
(and spend of t hat whereof He has made you t rust ees) 57: 7 . Therefore, since all affairs are
under Allah's cont rol, t hen spend from your money so it will benefit you on t he Day of Ret urn,
び∀ゲΒ͡らカ
∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ヮ⊥ ヤzャや∠ヱぴ
(and Allah is Well-Acquaint ed wit h all t hat you do.) wit h your int ent ions and what your heart s
conceal.
∀ゲΒ͡ボ∠プ ヮ∠ ヤzャや ラ z ま͡ ∇やヲ⊥ャゅ∠ホ リ∠ Α͡グャzや メ ∠ ∇ヲホ∠ ヮ⊥ zヤャや ノ∠ ヨ͡ シ∠ ∇ギボ∠ ャzぴ
¬∠ ゅ∠Βら͡ ルxΙや ユ⊥ ヰ⊥ ヤ∠∇わホ∠ ヱ∠ ∇やヲ⊥ャゅ∠ホ ゅ∠ョ ょ ⊥ わ⊥ ∇ムレ∠ シ
∠ ¬⊥ べ∠Βレ͡ ∇ビぺ∠ リ⊥ ∇エル∠ ヱ∠
マ∠ ャ͡ク - ペ ͡ Α͡ゲエ ∠ ∇ャや ゆ ∠ や∠グハ
∠ ∇やヲ⊥ホヱ⊥ク メ ⊥ ヲ⊥ボル∠ ヱ∠ ペ yェ∠ ゲ͡ ∇Βピ∠ よ͡
び ギ͡ Β͡らバ∠ ∇ヤャあ ユ∃ ⇒zヤヌ
∠ よ͡ ザ
∠ ∇Βャ∠ ヮ∠ ヤzャや ラ
z ぺ∠ヱ∠ ∇ユム⊥ Α͡ギ∇Αぺ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ヨよ͡
メ
∃ ヲ⊥シゲ∠ ャ͡ リ ∠ ョ͡ ∇ぽル⊥ Ι z ぺ∠ ゅ∠レ∇Βャ∠ま͡ ギ∠ ヰ͡ ハ
∠ ヮ∠ ヤzャや ラ z ま͡ ∇やヲ⊥ャゅ∠ホ リ∠ Α͡グャzやぴ
∇ユミ⊥ ¬∠ べ∠ィ ∇ギホ∠ ∇モホ⊥ ケ⊥ ゅzレャや ヮ⊥ ヤ⊥ミ⊥ ∇ほゎ∠ ラ ∃ ゅ∠よ∇ゲボ⊥ よ͡ ゅ∠レΒ∠ ゎ͡ ∇ほΑ∠ ヴzわェ ∠
∇ユワ⊥ ヲ⊥ヨわ⊥ ∇ヤわ∠ ホ∠ ユ∠ ヤ͡プ∠ ∇ユわ⊥ ∇ヤホ⊥ ン͡グャzゅ͡よヱ∠ ろ ͡ ⇒∠レΒあ ら∠ ∇ャゅ͡よ ヴ͡ヤ∇らホ∠ リあョ ∀モシ ⊥ ケ⊥
びリ ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡ま
やヱ⊥¬べ∠ィ マ
∠ ヤ͡∇らホ∠ リあョ ∀モシ ⊥ ケ⊥ ゆ ∠ グあ ミ⊥ ∇ギボ∠ プ∠ ポ ∠ ヲ⊥よグz ミ∠ ラ͡みプ∠ ぴ
び ͡ゲΒ͡レヨ⊥ ∇ャや ょ
͡ ⇒∠わム͡ ∇ャや∠ヱ ゲ͡ よ⊥ ゴぁ ャや∠ヱ ろ͡ ⇒∠レΒあ ら∠ ∇ャゅ͡よ
(181. Indeed, Allah has heard t he st at ement of t hose who say: "Truly, Allah is poor and we are
rich!'' We shall record what t hey have said and t heir killing of t he Prophet s unj ust ly, and We
shall say: "Tast e you t he t orment of t he burning (Fire).'') (182. This is because of t hat which
your hands have sent before you. And cert ainly, Allah is never unj ust t o (His) servant s.) (183.
Those who said: "Verily, Allah has t aken our promise not t o believe in any Messenger unless he
brings t o us an offering which t he fire (from heaven) shall devour. '' Say: "Verily, t here came t o
you Messengers before me, wit h Al-Bayinat and even wit h wit h what you speak of; why t hen did
you kill t hem, if you are t rut hful'') (184. Then if t hey rej ect you, so were Messengers rej ect ed
before you, who came wit h Al-Bayinat and t he Script ures and t he Book of Enlight enment .)
∀ゲΒ͡ボ∠プ ヮ∠ ヤzャや ラ
z ま͡ ∇やヲ⊥ャゅ∠ホ リ
∠ Α͡グャzや メ
∠ ∇ヲホ∠ ヮ⊥ zヤャや ノ∠ ヨ͡ シ ∠ ∇ギボ∠ ャzぴ
び¬⊥ べ∠Βレ͡ ∇ビぺ∠ リ
⊥ ∇エル∠ ヱ∠
(Indeed, Allah has heard t he st at ement of t hose (Jews) who say: "Truly, Allah is poor and we
are rich!'') 3:181 .''
This Hadit h was collect ed by Ibn Marduwyah and Ibn Abi Hat im.
Allah's st at ement ,
び∇やヲ⊥ャゅ∠ホ ゅ∠ョ ょ
⊥ わ⊥ ∇ムレ∠ シ
∠ぴ
(We shall record what t hey have said) cont ains a t hreat and a warning t hat Allah followed wit h
His st at ement ,
びペ
yェ∠ ゲ͡ ∇Βピ∠ よ͡ ¬∠ べ∠Βら͡ ∇ルxΙや ユ⊥ ヰ͡ ヤ͡∇わホ∠ ヱ∠ ぴ
(and t heir killing of t he Prophet s unj ust ly,)
This is what t hey say about Allah and t his is how t hey t reat His Messengers. Allah will punish
t hem for t hese deeds in t he worst manner,
They will be addressed like t his as a way of chast ising, crit icism, disgrace and humiliat ion.
Allah said,
メ
∃ ヲ⊥シゲ∠ ャ͡ リ
∠ ョ͡ ∇ぽル⊥ Ι
z ぺ∠ ゅ∠レ∇Βャ∠ま͡ ギ∠ ヰ͡ ハ
∠ ヮ∠ ヤzャや ラ
z ま͡ ∇やヲ⊥ャゅ∠ホ リ ∠ Α͡グャzやぴ
びケ⊥ ゅzレャや ヮ⊥ ヤ⊥ミ⊥ ∇ほゎ∠ ラ
∃ ゅ∠よ∇ゲボ⊥ よ͡ ゅ∠レΒ∠ ゎ͡ ∇ほΑ∠ ヴzわェ ∠
(Those (Jews) who said: "Verily, Allah has t aken our promise not t o believe in any Messenger
unless he brings t o us an offering which t he fire (from heaven) shall devour.'')
Allah refut ed t heir claim t hat in t heir Books, Allah t ook a covenant from t hem t o only believe
in t he Messenger whose miracles include fire coming down from t he sky t hat consumes t he
charit y offered by a member of t he Messenger's nat ion, as Ibn ` Abbas and Al-Hasan st at ed.
Allah replied,
びろ
͡ ⇒∠レΒあ ら∠ ∇ャゅ͡よ ヴ͡ヤ∇ら∠ホ リあョ ∀モシ
⊥ ケ⊥ ∇ユミ⊥ ¬∠ べ∠ィ ∇ギホ∠ ∇モホ⊥ ぴ
(Say: "Verily, t here came t o you Messengers before me, wit h Al-Bayinat ...'') wit h proofs and
evidence,
びリ
∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡まぴ
(if you are t rut hful), if you follow t he t rut h and obey t he Messengers.
びゲ͡ よ⊥ ゴぁ ャや∠ヱぴ
(and t he Zubur), t he divinely revealed Books t hat were sent down t o t he Messengers,
ヱ⊥ク マ
∠ よあ ケ∠ ヮ⊥ ∇ィヱ∠ ヴ∠ボ∇らΑ∠ ヱ∠ - ラ
∃ ゅ∠プ ゅ∠ヰ∇Βヤ∠ハ∠ ∇リョ∠ ぁモミ⊥ ぴ
び ュ͡ や∠ゲ∇ミΗ
͡ や∠ヱ モ
͡ ⇒∇ヤイ
∠ ∇ャや
(What soever is on it (t he eart h) will perish. And t he Face of your Lord full of maj est y and honor
will remain forever) 55:26,27 .
Therefore, Allah Alone is t he Ever-Living Who never dies, while t he Jinn, mankind and angels,
including t hose who carry Allah's Throne, shall die. The Irresist ible One and Only, will alone
remain for ever and ever, remaining Last , as He was t he First . This Ayah comfort s all creat ion,
since every soul t hat exist s on t he eart h shall die. When t he t erm of t his life comes t o an end
and t he sons of Adam no longer have any new generat ions, and t hus t his world ends, Allah will
command t hat t he Day of Resurrect ion commence. Allah will t hen recompense t he creat ion for
t heir deeds, whet her minor or maj or, many or few, big or small. Surely, Allah will not deal
unj ust ly wit h anyone, even t he weight of an at om, and t his is why He said,
Ibn Abi Hat im recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
ゅ∠ョヱ∠ ゅ∠Β∇ルギぁ ャや リ
∠ ョ͡ ∀ゲ∇Β∠カ る͡ レz イ
∠ ∇ャや ヶ͡プ ヅ ∃ ∇ヲシ∠ ノ⊥ ッ ͡ ∇ヲョ∠ »
« ∇ユわ⊥ ∇ゃセ
͡ ∇ラま͡ やヱ⊥ぺゲ∠ ∇ホや ∩ゅ∠ヰΒ͡プ
(A place in Paradise as small as t hat which is occupied by a whip is bet t er t han t he world and
what ever is on it s surface. Read if you will),
Allah said,
ヴ∠ボ∇よぺ∠ヱ∠ ∀ゲ∇Β∠カ り⊥ ゲ∠ カ
͡Ιx や∠ヱ - ゅ∠Β∇ルギぁ ャや り∠ ヲ∠Βエ
∠ ∇ャや ∠ラヱ⊥ゲ͡を∇ぽゎ⊥ ∇モよ∠ ぴ
び
(Nay, you prefer t he life of t his world. Alt hough t he Hereaft er is bet t er and more last ing.)
87:16,17 , and,
ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや ノ⊥ ⇒∠わヨ∠ プ∠ ¬∃ ∇ヴセ
∠ リあョ ユ⊥わΒ͡ゎヱ⊥ぺ べ∠ョヱ∠ ぴ
びヴ∠ボ∇よぺ∠ヱ∠ ∀ゲ∇Βカ∠ ヮ͡ ヤzャや ギ∠ レ͡ハ ゅ∠ョヱ∠ ゅ∠ヰわ⊥ レ∠ Α͡コヱ∠
(And what ever you have been given is an enj oyment of t he life of (t his) world and it s
adornment , and t hat (Hereaft er) which is wit h Allah is bet t er and will remain forever) 28:60 .
A Hadit h st at es,
∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ ザ
⊥ ヨ͡ ∇ピΑ∠ ゅ∠ヨミ∠ ゅzャま͡ り͡ ゲ∠ カ
͡ べ∇ャや ヶ͡プ ゅ∠Β∇ルギぁ ャや ゅ∠ョ ぶ ͡ や∠ヱ»
«ヮ∇Βャ∠ま͡ ノ⊥ ィ͡ ∇ゲゎ∠ ユ∠ よ͡ ∇ゲヌ
⊥ ∇レΒ∠ ∇ヤプ∠ ∩あユΒ∠ ∇ャや ヶ͡プ ヮ⊥ バ∠ ら⊥ ∇タぺ⊥
(By Allah! This life, compared t o t he Hereaft er, is j ust as insignificant as when one of you dips
his finger in t he sea; let him cont emplat e what his finger will come back wit h.)
び∇ユム⊥ ジ
͡ ヘ⊥ ルぺ∠ヱ∠ ∇ユム⊥ ャ͡ヲ∠ ∇ョぺ∠ ヴ͡プ zラヲ⊥ ヤ∠∇らわ⊥ ャ∠ぴ
(You shall cert ainly be t ried and t est ed in your wealt h and propert ies and in yourselves), j ust
as He said in anot her Ayah,
ゾ
∃ ∇ボル∠ ヱ∠ ネ
͡ ヲ⊥イ∇ャや∠ヱ ∇フヲ∠ガ∇ャや リ ∠ ョあ ¬∃ ∇ヶゼ
∠ よ͡ ユ⊥ムルz ∠ヲヤ⊥∇ら∠レ∠ャ∠ヱぴ
びれ͡ ゲ∠ ヨ∠ んz ャや∠ヱ ザ͡ ヘ⊥ ルxΙや∠ヱ メ
͡ や∠ヲョ∠ Ι
xやリ ∠ ョあ
(And cert ainly, We shall t est you wit h somet hing of fear, hunger, loss of wealt h, lives and
fruit s) 2:155 .
Therefore, t he believer shall be t est ed, in his wealt h, himself, his offspring and family. The
believer shall be t est ed according t o t he degree of his fait h, and when his fait h is st ronger, t he
t est is larger.
Allah said t o t he believers upon t heir arrival at Al-Madinah, before Badr, while comfort ing t hem
against t he harm t hey suffered from t he People of t he Script ures and t he polyt heist s;
びケ͡ ヲ⊥ョΙ
y や ュ͡ ∇ゴハ
∠ ∇リョ͡ マ
∠ ャ͡ク ラ
z み͡プ∠ ∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヱ⊥ゲら͡ ∇ダゎ∠ ラ͡まヱ∠ ぴ
(but if you persevere pat ient ly, and have Taqwa, t hen verily, t hat will be a det ermining fact or
in all affairs.)
Therefore, Allah commanded t he believers t o be forgiving, pat ient and forbearing unt il He
brought His await ed aid.
Al-Bukhari recorded t hat Usamah bin Zayd said t hat Allah's Messenger rode a donkey wit h a
saddle covered by a velvet sheet and let Usamah ride behind him (on t he donkey). The Prophet
want ed t o visit Sa` d bin ` Ubadah in Bani Al-Harit h bin Al-Khazraj , and t his occurred before t he
bat t le of Badr. The Prophet passed by a gat hering in which ` Abdullah bin Ubayy bin Salul was
sit t ing, before ` Abdullah bin Ubayy became Muslim. That gat hering was made up of various
Muslims as well as Mushriks, who worshipped t he idols, and some Jews. ` Abdullah bin Rawahah
was sit t ing in t hat gat hering. When t he Prophet reached ` Abdullah bin Ubayy, t he donkey
caused some sand t o fall on t he group. Then, ` Abdullah bin Ubayy covered his nose wit h his
robe and said, ` Do not fill us wit h sand.' The Messenger of Allah greet ed t he gat hering wit h
Salam, called t hem t o Allah and recit ed some of t he Qur'an t o t hem. ` Abdullah bin Ubayy said,
` O fellow! No ot her speech is bet t er t han what you said, if it was t rue! However, do not bot her
us in our gat herings. Go back t o your place and whoever came t o you, narrat e your st ories t o
him.' ` Abdullah bin Rawahah said, ` Rat her, O Messenger of Allah! At t end our gat herings for we
like t hat .' The Muslims, Mushriks and Jews t hen cursed each ot her, and t hey almost fought wit h
each ot her. The Prophet t ried t o calm t hem down, unt il t hey finally set t led. The Prophet rode
his donkey and went t o Sa` d bin ` Ubadah, saying, ` O Sa` d! Have you heard what Abu Hubbab
said (meaning ` Abdullah bin Ubayy) He said such and such t hings. ' Sa` d said, ` O Messenger of
Allah! Forgive and pardon him. By Allah, Who sent down t he Book t o you, Allah brought us t he
t rut h t hat you came wit h at a t ime when t he people of t his cit y almost appoint ed him king.
When Allah changed all t hat wit h t he t rut h t hat He gave you, he choked on it , and t his is t he
reason behind t he behavior you saw from him.' The Messenger of Allah forgave him. Indeed, t he
Messenger of Allah and his Companions used t o forgive t he Mushriks and t he People of t he
Script ures, j ust as Allah commanded t hem, and t hey used t o t olerat e t he harm t hat t hey
suffered. Allah said,
The Prophet used t o implement t he pardon t hat Allah commanded him unt il He gave His
command (t o fight t he disbelievers). When t he Messenger fought at Badr, and Allah killed, by
his hand, t he leaders of t he disbelievers from Quraysh, ` Abdullah bin Ubayy bin Salul and t he
Mushriks and idol worshippers who were wit h him said, ` This mat t er has prevailed,' and t hey
gave t heir pledge t o t he Prophet and became Muslims.''
Therefore, every person who st ands for t rut h, enj oins right eousness and forbids evil, will be
harmed in some manner. In such cases, t here is no cure bet t er t han being pat ient in Allah's
cause, t rust ing in Him and ret urning t o Him.
ヮ⊥ zレレ⊥ あΒら∠ わ⊥ ャ∠ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ∠ Α͡グャzや ペ∠ ⇒∠んΒ͡ョ ヮ⊥ zヤャや グ∠ カ ∠ ぺ∠ ∇クま͡ヱ∠ ぴ
∇ユワ͡ ケ͡ ヲ⊥ヰニ ⊥ ¬∠ へ∠ケヱ∠ ロ⊥ ヱ⊥グら∠ レ∠ プ∠ ヮ⊥ ル∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ Ι ∠ ヱ∠ サ ͡ ゅzレヤ͡ャ
びラ∠ ヱ⊥ゲわ∠ ∇ゼΑ∠ ゅ∠ョ ザ ∠ ∇ゃら͡ プ∠ Κ
⇔ Β͡ヤホ∠ ゅ⇔レ∠ヨを∠ ヮ͡ よ͡ ∇や∇ヱゲ∠ わ∠ ∇セや∠ヱ
ラ∠ぺ ラ∠ ヲぁらエ ͡ Α⊥ ヱz ∇や∇ヲゎ∠ ぺ∠ べ∠ヨよ͡ ラ ∠ ヲ⊥ェゲ∠ ∇ヘΑ∠ リ ∠ Α͡グャzや リ
z ら∠ ジ
∠ ∇エゎ∠ Ι
∠ぴ
リ
∠ ョあ り∃ コ∠ ゅ∠ヘヨ∠ よ͡ ∇ユヰ⊥ レz ら∠ ジ
∠ ∇エゎ∠ Κ∠ プ∠ ∇やヲ⊥ヤバ∠ ∇ヘΑ∠ ∇ユャ∠ ゅ∠ヨよ͡ ∇やヱ⊥ギ∠ヨ∇エΑ⊥
び ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ∇ユヰ⊥ ャ∠ヱ∠ ゆ ͡ や∠グバ∠ ∇ャや
あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや∠ヱ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや マ⊥ ∇ヤョ⊥ ヮ͡ ヤzャ∠ヱぴ
び ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ ∠
(187. (And remember) when Allah t ook a covenant from t hose who were given t he Script ure
(Jews and Christ ians) t o make it (t he t rut h) known and clear t o mankind, and not t o hide it ,
but t hey t hrew it away behind t heir backs, and purchased wit h it some miserable gain! And
indeed worst is t hat which t hey bought .) (188. Think not t hat t hose who rej oice in what t hey
have done (or brought about ), and love t o be praised for what t hey have not done, t hink not
t hat t hey are rescued from t he t orment , and for t hem is a painful t orment .) (189. And t o Allah
belongs t he dominion of t he heavens and t he eart h, and Allah has power over all t hings.)
These Ayat also cont ain a warning for t he scholars not t o imit at e t heir behavior, so t hat t hey
do not suffer t he same fat e and become like t hem. Therefore, t he scholars are required t o
spread t he beneficial knowledge t hat t hey have, encouraging t he various right eous good deeds.
They are also warned against hiding any part of t heir knowledge. A Hadit h st at es t hat t he
Prophet said,
Chastising Those Who Love to be Praised for What They Have not
Done
Allah's st at ement ,
ラ∠ぺ ラ
∠ ヲぁらエ
͡ Α⊥ ヱz ∇や∇ヲゎ∠ ぺ∠ べ∠ヨよ͡ ラ
∠ ヲ⊥ェゲ∠ ∇ヘΑ∠ リ
∠ Α͡グャzや リ z ら∠ ジ
∠ ∇エゎ∠ Ι∠ぴ
び∇やヲ⊥ヤバ∠ ∇ヘΑ∠ ∇ユャ∠ ゅ∠ヨよ͡ ∇やヱ⊥ギ∠ヨ∇エΑ⊥
(Think not t hat t hose who rej oice in what t hey have done, and love t o be praised for what t hey
have not done), refers t o t hose who show off, rej oice in what t hey do and claim t o do what
t hey have not done. The Two Sahihs recorded t hat t he Prophet said,
ぶ
⊥ や ロ⊥ ∇キゴ͡ Α∠ ∇ユャ∠ ∩ゅ∠ヰよ͡ ゲ∠ んz ム∠ わ∠ Β∠ ャ͡ る⇔ よ∠ ク͡ ゅ∠ミ り⇔ ヲ∠ ∇ハキ∠ ヴ∠ハキz や リ
͡ ョ∠ »
«るzヤホ͡ ゅzャま͡
(Whoever issues a false claim t o acquire some t ype of gain, t hen Allah will only grant him
decrease.)
Imam Ahmad recorded t hat Marwan t old his guard Rafi` t o go t o Ibn ` Abbas and proclaim t o
him, "If every person among us who rej oices wit h what he has done and loves t o be praised for
what he has not done will be t orment ed, we all will be t orment ed.'' Ibn ` Abbas said, "This Ayah
was revealed about t he People of t he Script ures.'' He t hen recit ed t he Ayah,
ヮ⊥ zレレ⊥ あΒら∠ わ⊥ ャ∠ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ∠ Α͡グャzや ペ∠ ⇒∠んΒ͡ョ ヮ⊥ zヤャや グ∠ カ ∠ ぺ∠ ∇クま͡ヱ∠ ぴ
∇ユワ͡ ケ͡ ヲ⊥ヰニ ⊥ ¬∠ へ∠ケヱ∠ ロ⊥ ヱ⊥グら∠ レ∠ プ∠ ヮ⊥ ル∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ Ι ∠ ヱ∠ サ ͡ ゅzレヤ͡ャ
びラ∠ ヱ⊥ゲわ∠ ∇ゼΑ∠ ゅ∠ョ ザ ∠ ∇ゃら͡ プ∠ Κ
⇔ Β͡ヤホ∠ ゅ⇔レ∠ヨを∠ ヮ͡ よ͡ ∇や∇ヱゲ∠ わ∠ ∇セや∠ヱ
((And remember) when Allah t ook a covenant from t hose who were given t he Script ure (Jews
and Christ ians) t o make it (t he t rut h) known and clear t o mankind, and not t o hide it , but t hey
t hrew it away behind t heir backs, and purchased wit h it some miserable gain! And indeed worst
is t hat which t hey bought .) t hen t he Ayah,
ラ∠ぺ ラ
∠ ヲぁらエ
͡ Α⊥ ヱz ∇や∇ヲゎ∠ ぺ∠ べ∠ヨよ͡ ラ
∠ ヲ⊥ェゲ∠ ∇ヘΑ∠ リ
∠ Α͡グャzや リ z ら∠ ジ
∠ ∇エゎ∠ Ι∠ぴ
び∇やヲ⊥ヤバ∠ ∇ヘΑ∠ ∇ユャ∠ ゅ∠ヨよ͡ ∇やヱ⊥ギ∠ヨ∇エΑ⊥
(Think not t hat t hose who rej oice in what t hey have done, and love t o be praised for what t hey
have not done)
Ibn ` Abbas said, "The Prophet asked t hem about somet hing, and t hey hid it s knowledge, giving
him an incorrect answer. They part ed aft er showing off and rej oicing in front of him because
t hey answered him, so t hey pret ended, and t hey were delight ed t hat t hey hid t he correct news
about what he had asked t hem.'' This was recorded by Al-Bukhari, Muslim, At -Tirmidhi and An-
Nasa'i.
Al-Bukhari recorded t hat Abu Sa` id Al-Khudri said, "During t he t ime of t he Messenger of Allah ,
when t he Messenger would go t o bat t le, some hypocrit e men would remain behind and rej oice
because t hey did not accompany t he Prophet in bat t le. When t he Messenger would come back,
t hey would ask him t o excuse t hem swearing t o having some excuse, and want ing t o be praised
for t hat which t hey did not do. So Allah revealed,
ラ∠ぺ ラ
∠ ヲぁらエ
͡ Α⊥ ヱz ∇や∇ヲゎ∠ ぺ∠ べ∠ヨよ͡ ラ
∠ ヲ⊥ェゲ∠ ∇ヘΑ∠ リ
∠ Α͡グャzや リ z ら∠ ジ
∠ ∇エゎ∠ Ι∠ぴ
び∇やヲ⊥ヤバ∠ ∇ヘΑ∠ ∇ユャ∠ ゅ∠ヨよ͡ ∇やヱ⊥ギ∠ヨ∇エΑ⊥
(Think not t hat t hose who rej oice in what t hey have done, and love t o be praised for what t hey
have not done),''
Allah said;
びゆ
͡ や∠グバ∠ ∇ャや リ
∠ ョあ り∃ コ∠ ゅ∠ヘヨ∠ よ͡ ∇ユヰ⊥ レz ら∠ ジ
∠ ∇エゎ∠ Κ
∠ プ∠ ぴ
(t hink not t hat t hey are rescued from t he t orment , ) Do not t hink t hat t hey will be saved from
punishment , rat her it will cert ainly st rike t hem. So Allah said;
あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや∠ヱ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや マ⊥ ∇ヤョ⊥ ヮ͡ ヤzャ∠ヱぴ
び ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ ∠
(And t o Allah belongs t he dominion of t he heavens and t he eart h, and Allah has power over all
t hings.) He is t he Owner of everyt hing, able t o do all t hings and not hing escapes His might .
Therefore, fear Him, never defy Him and beware of His anger and revenge. He is t he Most
Great , none is great er t han Him, and t he Most Able, none is more able t han He is.
モ
͡ ∇Βャzや ブ
͡ ⇒∠ヤわ͡ ∇カや∠ヱ チ ͡ ∇ケΙ x や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
͡ ∇ヤカ∠ ヴ͡プ ラ z ま͡ぴ
ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ リ ∠ Α͡グャzや - ょ ͡ ⇒∠ら∇ャΙ
x や ヴ͡ャ∇ヱxΙ ろ ∃ ⇒∠ΑΙ∂ ケ͡ ゅ∠ヰレz ャや∠ヱ
ヴ͡プ ラ ∠ ヱ⊥ゲムz ヘ∠ わ∠ Α∠ ヱ∠ ∇ユヰ͡ よ͡ ヲ⊥レィ
⊥ ヴ∠ヤ∠ハ∠ヱ や⇔キヲ⊥バホ⊥ ヱ∠ ゅ⇔ヨ⇒∠Βホ͡ ヮ∠ ヤzャや
やグ∠ワ ろ ∠ ∇ボヤ∠カ
∠ ゅ∠ョ べ∠レよz ケ∠ チ ͡ ∇ケΙ x や∠ヱ れ ͡ ヲ∠ ⇒∠ヨジz ャや ペ͡ ∇ヤカ ∠
リ∠ョ マ ∠ ルzま͡ べ∠レよz ケ∠ - ケ͡ ゅzレャや ゆ ∠ や∠グハ
∠ ゅ∠レ͡ボ∠プ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ Κ
⇔ト ͡ ⇒∠よ
ゲ∃ ⇒∠ダ∇ルぺ∠ ∇リョ͡ リ ∠ Β͡ヨヤ͡⇒zヌヤ͡ャ ゅ∠ョヱ∠ ヮ⊥ わ∠ ∇Αゴ∠ ∇カぺ∠ ∇ギボ∠ プ∠ ケ∠ ゅzレャや モ ͡カ
͡ ∇ギゎ⊥
∇ラぺ∠ リ ͡ ⇒∠ヨΑ͡Θャ͡ ン͡キゅ∠レΑ⊥ ゅ⇔Α͡キゅ∠レョ⊥ ゅ∠レ∇バヨ͡ シ ∠ べ∠レルz ま͡ べ∠レよz ケz -
∇ゲヘあ ミ∠ ヱ∠ ゅ∠レよ∠ ヲ⊥ルク⊥ ゅ∠レ∠ャ ∇ゲヘ͡ ∇ビゅ∠プ ゅ∠レよz ケ∠ ゅzレョ∠ ゅ∠⇒プ∠ ∇ユム⊥ よあ ゲ∠ よ͡ ∇やヲ⊥レョ͡ や∠¬
ゅ∠ョ ゅ∠レゎ͡ や∠¬ヱ∠ ゅ∠レよz ケ∠ - ケ͡ や∠ゲ∇よΙ x や ノ∠ ョ∠ ゅ∠レプz ヲ∠ ゎ∠ ヱ∠ ゅ∠レわ͡ ⇒∠ゃΒあ シ
∠ ゅzレ∠ハ
Ι∠ マ ∠ ルzま͡ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ゅ∠ルゴ͡ ∇ガゎ⊥ Ι
∠ ヱ∠ マ∠ ヤ͡シ⊥ ケ⊥ ヴ∠ヤハ ∠ ゅ∠レゎz ギ∠ハ∠ヱ
び キ∠ ゅ∠バΒ͡ヨ∇ャや ブ ⊥ ヤ͡∇ガゎ⊥
(190. Verily, in t he creat ion of t he heavens and t he Eart h, and in t he alt ernat ion of night and
day, t here are indeed signs for men of underst anding.) (191. Those who remember Allah
st anding, sit t ing, and lying down on t heir sides, and t hink deeply about t he creat ion of t he
heavens and t he eart h, (saying): "Our Lord! You have not creat ed t his wit hout purpose, glory t o
You! Give us salvat ion from t he t orment of t he Fire.) (192. "Our Lord! Verily, whom You admit
t o t he Fire, indeed, You have disgraced him; and never will t he wrongdoers find any helpers.)
(193. "Our Lord! Verily, we have heard t he call of one calling t o fait h: ` Believe in your Lord,'
and we have believed. Our Lord! Forgive us our sins and expiat e from us our evil deeds, and
make us die along wit h Al-Abrar (t he most right eous).) (194. "Our Lord! Grant us what You
promised us t hrough Your Messengers and disgrace us not on t he Day of Resurrect ion, for You
never break (Your) Promise.'')
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
͡ ∇ヤカ
∠ ヴ͡プ ラ
z ま͡ぴ
(Verily, in t he creat ion of t he heavens and t he Eart h,) 3:190 , referring t o t he sky in it s height
and spaciousness, t he eart h in it s expanse and densit y, t he t remendous feat ures t hey have of
rot at ing planet s, seas, mount ains, desert s, t rees, plant s, fruit s, animals, met als and various
beneficial colors, scent s, t ast es and element s.
び͡ケゅ∠ヰレz ャや∠ヱ モ
͡ ∇Βヤzャや ブ
͡ ⇒∠ヤわ͡ ∇カや∠ヱぴ
(And in t he alt ernat ion of night and day), as one follows and t akes from t he lengt h of t he
ot her. For inst ance, at t imes one of t hem becomes longer t han t he ot her, short er t han t he
ot her at t imes and equal t o t he ot her at ot her t imes, and t he same is repeat ed again and
again, and all t his occurs by t he decision of t he Almight y, Most Wise. This is why Allah said,
びょ
͡ ⇒∠ら∇ャΙ
x や ヴ͡ャ∇ヱxΙ ろ
∃ ⇒∠ΑΙ
∂ぴ
(t here are indeed signs for men of underst anding), referring t o t he int elligent and sound minds
t hat cont emplat e about t he t rue realit y of t hings, unlike t he deaf and mut e who do not have
sound comprehension. Allah said about t he lat t er t ype,
ラ
∠ ヱぁゲヨ⊥ Α∠ チ ͡ ∇ケΙ x や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ る∃ Α∠ や∠¬ リあョ リあΑほ∠ミ∠ ヱ∠ ぴ
∇ユワ⊥ ゲ⊥ ん∠ ∇ミぺ∠ リ
⊥ ョ͡ ∇ぽΑ⊥ ゅ∠ョヱ∠ - ∠ラヲ⊥ッ͡ゲ∇バョ⊥ ゅ∠ヰ∇レハ ∠ ∇ユワ⊥ ヱ∠ ゅ∠ヰ∇Βヤ∠ハ ∠
びラ∠ ヲ⊥ミゲ͡ ∇ゼョぁ ∇ユワ⊥ ヱ∠ Ι z ま͡ ヮ͡ ヤzャゅ͡よ
(And how many a sign in t he heavens and t he eart h t hey pass by, while t hey are averse
t herefrom. And most of t hem believe not in Allah except t hat t hey at t ribut e part ners unt o Him)
12:105,106 .
Al-Bukhari recorded t hat ` Imran bin Husayn said t hat , t he Messenger of Allah said,
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
͡ ∇ヤカ
∠ ヴ͡プ ラ
∠ ヱ⊥ゲムz ヘ∠ わ∠ Α∠ ヱ∠ ぴ
(and t hink deeply about t he creat ion of t he heavens and t he Eart h), cont emplat ing about signs
in t he sky and eart h t hat t est ify t o t he might , abilit y, knowledge, wisdom, will and mercy of
t he Creat or. Allah crit icizes t hose who do not cont emplat e about His creat ion, which t est ifies
t o His exist ence, At t ribut es, Shari` ah, His decree and Ayat . Allah said,
ラ
∠ ヱぁゲヨ⊥ Α∠ チ ͡ ∇ケΙ x や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ る∃ Α∠ や∠¬ リあョ リあΑほ∠ミ∠ ヱ∠ ぴ
∇ユワ⊥ ゲ⊥ ん∠ ∇ミぺ∠ リ
⊥ ョ͡ ∇ぽΑ⊥ ゅ∠ョヱ∠ - ∠ラヲ⊥ッ͡ゲ∇バョ⊥ ゅ∠ヰ∇レハ ∠ ∇ユワ⊥ ヱ∠ ゅ∠ヰ∇Βヤ∠ハ ∠
びラ∠ ヲ⊥ミゲ͡ ∇ゼョぁ ∇ユワ⊥ ヱ∠ Ι z ま͡ ヮ͡ ヤzャゅ͡よ
(And how many a sign in t he heavens and t he Eart h t hey pass by, while t hey are averse
t herefrom. And most of t hem believe not in Allah except t hat t hey at t ribut e part ners unt o Him)
12:105,106 .
∇ユヰ͡ よ͡ ヲ⊥レィ
⊥ ヴ∠ヤハ
∠ ヱ∠ や⇔キヲ⊥バホ⊥ ヱ∠ ゅ⇔ヨ⇒∠Βホ͡ ヮ∠ ヤzャや ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ リ
∠ Α͡グャzやぴ
びチ
͡ ∇ケΙ x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジz ャや ペ ͡ ∇ヤカ∠ ヴ͡プ ラ∠ ヱ⊥ゲムz ヘ∠ わ∠ Α∠ ヱ∠
(Those who remember Allah st anding, sit t ing, and lying down on t heir sides, and t hink deeply
about t he creat ion of t he heavens and t he eart h), supplicat ing;
びΚ
⇔ト͡ ⇒∠よ やグ∠ワ ろ
∠ ∇ボヤ∠カ
∠ ゅ∠ョ べ∠レよz ケ∠ ぴ
("Our Lord! You have not creat ed t his wit hout purpose,'')
You did not creat e all t his in j est and play. Rat her, You creat ed it in t rut h, so t hat You
recompense t hose who do evil in kind, and reward t hose who do right eous deeds wit h what is
bet t er.
The fait hful believers praise Allah and deny t hat He does anyt hing in j est and wit hout purpose,
saying,
びマ
∠ レ∠ ⇒∠エ∇らシ
⊥ぴ
("glory t o You,''), for You would never creat e anyt hing wit hout purpose,
びケ͡ ゅzレャや ゆ
∠ や∠グハ
∠ ゅ∠レボ͡ プ∠ ぴ
("Give us salvat ion from t he t orment of t he Fire.''), meaning, "O You Who creat ed t he creat ion
in t rut h and j ust ice, Who is far from any short comings, or doing t hings wit hout purpose or wit h
j est , save us from t he t orment of t he Fire wit h Your power and st rengt h. Direct us t o perform
t he deeds t hat make You pleased wit h us. Guide us t o right eous work from which You admit us
int o t he delight ful Paradise, and save us from Your painful t orment .''
びリ
͡ ⇒∠ヨΑ͡Θャ͡ ン͡キゅ∠レΑ⊥ ゅ⇔Α͡キゅ∠レョ⊥ ゅ∠レ∇バヨ͡ シ
∠ べ∠レルz ま͡ べ∠レよz ケz ぴ
("Our Lord! Verily, we have heard t he call of one calling t o fait h,''), a caller who calls t o fait h,
referring t o t he Messenger of Allah ,
びゅ∠レわ͡ ⇒∠ゃΒあ シ
∠ ゅzレ∠ハ ∇ゲヘあ ミ∠ ヱ∠ ぴ
("and expiat e from us our evil deeds''), bet ween us and You, in privat e,
びケ͡ や∠ゲ∇よΙ
x や ノ∠ ョ∠ ゅ∠レプz ヲ∠ ゎ∠ ヱ∠ ぴ
("and make us die along wit h Al-Abrar.''), j oin us wit h t he right eous people.
びマ
∠ ヤ͡シ
⊥ ケ⊥ ヴ∠ヤハ
∠ ゅ∠レゎz ギ∠ハ∠ヱ ゅ∠ョ ゅ∠レゎ͡ や∠¬ヱ∠ ゅ∠レよz ケ∠ ぴ
("Our Lord! Grant us what You promised unt o us t hrough Your Messengers'') for our fait h in Your
Messengers, or, and t his explanat ion is bet t er; grant us what You promised us by t he words of
Your Messengers,
びキ∠ ゅ∠バΒ͡ヨ∇ャや ブ
⊥ ヤ͡∇ガゎ⊥ Ι
∠ マ
∠ ルz ま͡ぴ
("for You never break (Your) Promise.''), for surely, t he promise t hat You conveyed t o Your
Messengers, which includes us being resurrect ed before You, shall cert ainly come t o pass.
It was t he Prophet 's t radit ion t o recit e t he t en Ayat at t he end of Surah Al ` Imran when he
woke up at night for (volunt ary) prayer. Al-Bukhari recorded t hat Ibn ` Abbas said, "I slept one
night at t he house of my aunt , Maymunah. The Messenger of Allah spoke wit h his wife for a
while and t hen went t o sleep. When it was t he t hird part of t he night , he st ood up, looked at
t he sky and recit ed,
モ
͡ ∇Βャzや ブ
͡ ⇒∠ヤわ͡ ∇カや∠ヱ チ
͡ ∇ケΙx や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
͡ ∇ヤカ
∠ ヴ͡プ ラ z ま͡ぴ
びょ͡ ⇒∠ら∇ャΙ
x や ヴ͡ャ∇ヱxΙ ろ∃ ⇒∠ΑΙ
∂ ケ͡ ゅ∠ヰレz ャや∠ヱ
(Verily, in t he creat ion of t he heavens and t he eart h, and in t he alt ernat ion of night and day,
t here are indeed signs for men of underst anding) 3:190 .
The Prophet t hen st ood up, performed ablut ion, used Siwak (t o clean his t eet h) and prayed
eleven unit s of prayer. When Bilal said t he Adhan, t he Prophet prayed t wo unit s of prayer,
went out (t o t he Masj id) and led t he people in t he Dawn prayer.'' This was also collect ed by
Muslim.
Ibn Marduwyah recorded t hat ` At a' said, "I, Ibn ` Umar and ` Ubayd bin ` Umayr went t o ` A'ishah
and ent ered her room, and t here was a screen bet ween us and her. She said, ` O ` Ubayd! What
prevent s you from visit ing us' He said, ` What t he poet said, ` Visit every once in a while, and
you will be loved more.' Ibn ` Umar said, ` Tell us about t he most unusual t hing you wit nessed
from t he Messenger of Allah .' She cried and said, ` All his mat t ers were amazing. On night , he
came close t o me unt il his skin t ouched my skin and said, ` Let me worship my Lord.' I said, ` By
Allah I love your being close t o me. I also love t hat you worship your Lord.' He used t he wat er-
skin and performed ablut ion, but did not use t oo much wat er. He t hen st ood up in prayer and
cried unt il his beard became wet . He prost rat ed and cried unt il he made t he ground wet . He
t hen laid down on his side and cried. When Bilal came t o alert t he Prophet for t he Dawn
prayer, he said, ` O Messenger of Allah! What makes you cry, while Allah has forgiven you your
previous and lat t er sins' He said,
∇ギホ∠ ヱ∠ ∩∠ヶ͡ム∇よ∠ぺ ∇ラぺ∠ ヶ͡レバ⊥ レ∠ ∇ヨΑ∠ ゅ∠ョヱ∠ ∩⊥メゅ∠ヤよ͡ ゅ∠Α マ ∠エ∠ ∇Αヱ∠ »
«る∠ヤ∇Βヤzャや ロ͡ グ͡ ワ ヶ͡プ ヶ
z ヤ∠ハ
∠ メ∠ ゴ͡ ∇ルぺ⊥
(O Bilal! What prevent s me from crying, when t his night , t his Ayah was revealed t o me,)
モ
͡ ∇Βャzや ブ
͡ ⇒∠ヤわ͡ ∇カや∠ヱ チ
͡ ∇ケΙx や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
͡ ∇ヤカ
∠ ヴ͡プ ラ z ま͡ぴ
びょ͡ ⇒∠ら∇ャΙ
x や ヴ͡ャ∇ヱxΙ ろ∃ ⇒∠ΑΙ
∂ ケ͡ ゅ∠ヰレz ャや∠ヱ
(Verily, in t he creat ion of t he heavens and t he eart h, and in t he alt ernat ion of night and day,
t here are indeed signs for men of underst anding.)
モ∃ ョ͡ ゅ∠ハ モ ∠ ヨ∠ ハ
∠ ノ⊥ Β͡ッぺ⊥ Ι ∠ ヴあルぺ∠ ∇ユヰ⊥ よぁ ケ∠ ∇ユヰ⊥ ャ∠ ゆ ∠ ゅ∠イわ∠ ∇シゅ∠プぴ
リ∠ Α͡グャzゅ∠プ ヂ ∃ ∇バよ∠ リあョ ユ⊥ムツ ⊥ ∇バよ∠ ヴ∠んル⊥ぺ ∇ヱぺ∠ ゲ∃ ミ∠ ク∠ リあョ ∇ユム⊥ ∇レョあ
ヴ͡ヤΒ͡らシ ∠ ヴ͡プ ∇やヱ⊥クヱ⊥ぺヱ∠ ∇ユワ͡ ゲ͡ ⇒∠Αキ͡ リ͡ョ ∇やヲ⊥ィゲ͡ ∇カぺ⊥ヱ∠ ∇やヱ⊥ゲイ ∠ ⇒∠ワ
∇ユヰ⊥ レz ヤ∠カ
͡ ∇キΕ∠ヱ ∇ユヰ͡ わ͡ ⇒∠ゃΒあ シ
∠ ∇ユヰ⊥ ∇レハ
∠ ラz ∠ゲヘあ ∠ミΕ
⊥ ∇やヲ⊥ヤわ͡ ホ⊥ ヱ∠ ∇やヲ⊥ヤわ∠ ⇒∠ホヱ∠
ギ͡ レ͡ハ リあョ ゅ⇔よや∠ヲを∠ ゲ⊥ ⇒∠ヰ∇ルΙ x や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠ ろ ∃ ⇒zレィ ∠
びゆ͡ や∠ヲんz ャや リ
⊥ ∇ジェ ⊥ ロ⊥ ギ∠ レ͡ハ ヮ⊥ ヤzャや∠ヱ ヮ͡ ヤzャや
(195. So t heir Lord accept ed of t hem (t heir supplicat ion and answered t hem), "Never will I
allow t o be lost t he work of any of you, be he male or female. You are (members) one of
anot her, so t hose who emigrat ed and were driven out from t heir homes, and suffered harm in
My cause, and who fought and were killed (in My cause), verily, I will expiat e from t hem t heir
evil deeds and admit t hem int o Gardens under which rivers flow (in Paradise); a reward from
Allah, and wit h Allah is t he best of rewards.'')
び∇ユヰ⊥ よぁ ケ∠ ∇ユヰ⊥ ャ∠ ゆ
∠ ゅ∠イわ∠ ∇シゅ∠プぴ
(So t heir Lord accept ed of t hem), answered t heir invocat ion. Sa` id bin Mansur recorded t hat
Salamah, a man from t he family of Umm Salamah said, "Umm Salamah said, ` O Messenger of
Allah! Allah does not ment ion women in connect ion wit h Hij rah (Migrat ion).' Allah sent down
t he Ayah,
モ
∃ ョ͡ ゅ∠ハ モ
∠ ヨ∠ ハ
∠ ノ⊥ Β͡ッぺ⊥ Ι
∠ ヴあルぺ∠ ∇ユヰ⊥ よぁ ケ∠ ∇ユヰ⊥ ャ∠ ゆ
∠ ゅ∠イわ∠ ∇シゅ∠プぴ
びヴ∠んル⊥ぺ ∇ヱぺ∠ ゲ∃ ミ∠ ク∠ リあョ ∇ユム⊥ ∇レョあ
(So t heir Lord accept ed of t hem (t heir supplicat ion and answered t hem), "Never will I allow t o
be lost t he work of any of you, be he male or female.)
The Ansar say t hat Umm Salamah was t he first woman t o migrat e t o t hem.'' Al-Hakim collect ed
t his Hadit h in his Must adrak, and said, "It is Sahih according t o t he crit eria of Al-Bukhari but
t hey Al-Bukhari and Muslim did not collect it ''.
Allah's st at ement ,
びヂ
∃ ∇バよ∠ リあョ ユ⊥ムツ
⊥ ∇バよ∠ ぴ
(You are (members) one of anot her) means, you are all equal in relat ion t o gaining My reward.
Therefore,
び∇やヱ⊥ゲイ
∠ ⇒∠ワ リ
∠ Α͡グャzゅ∠プぴ
(t hose who emigrat ed), by leaving t he land of Shirk and migrat ing t o t he land of fait h, leaving
behind t heir loved ones, bret hren, friends and neighbors,
びヴ͡ヤΒ͡らシ
∠ ヴ͡プ ∇やヱ⊥クヱ⊥ぺヱ∠ ぴ
(and suffered harm in My cause), for t heir only wrong, t o t he people, was t hat t hey believed in
Allah Alone. In similar Ayat , Allah said,
:
«ユ∠バル∠ »
:
«∨∠ろ∇ヤホ⊥ ブ
∠ ∇Βミ∠ »
:
«ゅ⇔ヘル͡ へ モ
⊥ Α͡ゲ∇らィ
͡ ヶ͡ャ ヮ⊥ ャ∠ゅ∠ホ ∩∠リ∇Αギz ャや ゅzャま͡ ∩∇ユバ∠ ル∠ »
('O Messenger of Allah! If I was killed in Allah's cause, observing pat ience, await ing Allah's
reward, at t acking, not ret reat ing, would Allah forgive my sins' The Prophet said, ` Yes.' The
Prophet t hen asked t he man, ` What did you ask' When t he man repeat ed t he quest ion, t he
Prophet said, ` Yes, except for t he debt , for Jibril conveyed t his t o me right now'.)
ン͡ゲ∇イゎ∠ ろ
∃ ⇒zレィ
∠ ∇ユヰ⊥ レzヤ∠カ
͡ ∇キΕ∠ヱ ∇ユヰ͡ わ͡ ⇒∠ゃΒあ シ
∠ ∇ユヰ⊥ ∇レハ
∠ ラz ゲ∠ あヘミ∠ Ε
⊥ぴ
びゲ⊥ ⇒∠ヰ∇ルΙ
x や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ
(verily, I will expiat e from t hem t heir evil deeds and admit t hem int o Gardens under which
rivers flow), wit hin Paradise, where t here are rivers of various drinks: milk, honey, wine and
fresh wat er. There is what no eye has ever seen, no ear has ever heard and no heart has ever
imagined of delight s in Paradise . Allah's st at ement ,
びゆ
͡ や∠ヲんz ャや リ
⊥ ∇ジェ
⊥ ロ⊥ ギ∠ レ͡ハ ヮ⊥ ヤzャや∠ヱぴ
(and wit h Allah is t he best of rewards.'') for t hose who perform good deeds.
∀ノ⇒∠わ∠ョ - ギ͡ ⇒∠ヤら͡ ∇ャや ヴ͡プ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ょ ⊥ ヤぁボ∠ ゎ∠ ∠マルz ゲz ピ⊥ ∠Α Ι
∠ぴ
リ
∠ Α͡グャzや リ͡ ム͡ ャ∠ - キ⊥ ゅ∠ヰヨ͡ ∇ャや ザ
∠ ∇ゃよ͡ ヱ∠ ユ⊥ レz ヰ∠ ィ
∠ ∇ユワ⊥ や∠ヱ∇ほョ∠ zユを⊥ ∀モΒ͡ヤ∠ホ
ゲ⊥ ⇒∠ヰ∇ルΙ
x や ゅ∠ヰわ͡ ∇エゎ∠ リ͡ョ ン͡ゲ∇イゎ∠ ∀ろ⇒zレ∠ィ ∇ユヰ⊥ ャ∠ ∇ユヰ⊥ よz ケ∠ ∇や∇ヲボ∠ ゎz や
∀ゲ∇Β∠カ ヮ͡ ヤzャや ギ∠ レ͡ハ ゅ∠ョヱ∠ ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョあ Ι ∃ ゴ⊥ ル⊥ ゅ∠ヰΒ͡プ リ ∠ Α͡ギヤ͡⇒∠カ
び ケ͡ や∠ゲ∇よΖ ∠ ャあ
(196. Let not t he free disposal (and affluence) of t he disbelievers t hroughout t he land deceive
you.) (197. A brief enj oyment ; t hen t heir ult imat e abode is Hell; and worst indeed is t hat place
for rest .) (198. But , for t hose who have Taqwa of t heir Lord, are Gardens under which rivers
flow (in Paradise); t herein are t hey t o dwell, an ent ert ainment from Allah; and t hat which is
wit h Allah is t he best for Al-Abrar (t he most right eous).) u
び キ⊥ ゅ∠ヰヨ͡ ∇ャや ザ
∠ ∇ゃよ͡ ヱ∠ ユ⊥ レz ヰ∠ ィ
∠ ∇ユワ⊥ や∠ヱ∇ほョ∠ zユを⊥ ∀モΒ͡ヤ∠ホ ∀ノ⇒∠わ∠ョぴ
(A brief enj oyment ; t hen t heir ult imat e abode is Hell; and worst indeed is t hat place for rest .)
Κ
∠ プ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや Ι
z ま͡ ヮ͡ ヤzャや ろ
͡ ⇒∠Αや∠¬ ヴ͡プ メ ⊥ ギ͡ ⇒∠イΑ⊥ ゅ∠ョぴ
び キ͡ Κ
∠ ら͡ ∇ャや ヴ͡プ ∇ユヰ⊥ ら⊥ ぁヤボ∠ ゎ∠ ポ
∠ ∇ケゲ⊥ ∇ピΑ∠
(None disput es in t he Ayat of Allah but t hose who disbelieve. So, let not t heir abilit y of going
about here and t here t hrough t he land deceive you!) 40:4 ,
Ι
∠ ゆ ∠ グ͡ ム∠ ∇ャや ヮ͡ ヤzャや ヴ∠ヤハ ∠ ラ ∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ リ∠ Α͡グャzや ラ z ま͡ ∇モホ⊥ ぴ
zユを⊥ ∇ユヰ⊥ バ⊥ ィ
͡ ∇ゲョ∠ ゅ∠レ∇Βャ∠ま͡ zユを⊥ ゅ∠Β∇ルギぁ ャや ヴ͡プ ∀ノ⇒∠わ∠ョ - ラ ∠ ヲ⊥エヤ͡∇ヘΑ⊥
びラ ∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨ͡よ ギ∠ Α͡ギゼ
z ャや ゆ
∠ や∠グバ∠ ∇ャや ユ⊥ ヰ⊥ ボ⊥ Α͡グル⊥
(Verily, t hose who invent a lie against Allah, will never be successful. (A brief) enj oyment in
t his world! and t hen unt o Us will be t heir ret urn, t hen We shall make t hem t ast e t he severest
t orment because t hey used t o disbelieve.) 10:69,70 ,
びナ
∃ Β͡ヤビ
∠ ゆ
∃ や∠グハ
∠ ヴ∠ャま͡ ∇ユワ⊥ ゲぁ ト
∠ ∇ツル∠ zユを⊥ Κ
⇔ Β͡ヤホ∠ ∇ユヰ⊥ バ⊥ あわヨ∠ ル⊥ ぴ
(We let t hem enj oy for a lit t le while, t hen in t he end We shall oblige t hem t o (ent er) a great
t orment .) 31:24 ,
Aft er Allah ment ioned t he condit ion of t he disbelievers in t his life and t heir dest inat ion t o t he
Fire, He said,
Ibn Jarir recorded t hat Abu Ad-Darda' used t o say, "Deat h is bet t er for every believer. Deat h is
bet t er for every disbeliever, and t hose who do not believe me should read Allah's st at ement s,
びケ͡ や∠ゲ∇よΖ
∠ ャあ ∀ゲ∇Β∠カ ヮ͡ ヤzャや ギ∠ レ͡ハ ゅ∠ョヱ∠ ぴ
(and t hat which is wit h Allah is t he best for Al-Abrar), and,
びΚ
⇔ Β͡ヤホ∠ ゅ⇔レ∠ヨを∠ ヮ͡ ヤzャや ろ
͡ ⇒∠Αゅ∠⇒よ͡ ラ
∠ ヱ⊥ゲわ∠ ∇ゼΑ∠ Ι
∠ぴ
(They do not sell t he verses of Allah for a small price) 3:199 , for t hey do not hide what t hey
know of t he glad t idings about t he descript ion of Muhammad , his Prophet hood, and t he
descript ion of his Ummah. Indeed, t hese are t he best people among t he People of t he Book,
whet her t hey were Jews or Christ ians. Allah said in Surat Al-Qasas,
ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ヮ͡ よ͡ ユ⊥ワ ヮ͡ ヤ͡∇らホ∠ リ͡ョ ょ ∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ⇒∠レ∇Βゎ∠ や∠¬ リ∠ Α͡グャzやぴ
べ∠レよあ ケz リ͡ョ ペ ぁエ ∠ ∇ャや ヮ⊥ zルま͡ ヮ͡ よ͡ ゅzレョ∠ や∠¬ ∇やヲ⊥ャゅ∠ホ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わΑ⊥ や∠ク͡ま∠ヱ
ゅ∠ヨよ͡ リ ͡ ∇Βゎ∠ ゲz ョz ユ⊥ワゲ∠ ∇ィぺ∠ ラ ∠ ヲ⊥ゎ∇ぽΒ⊥ ヰ͡ ヤ͡∇らホ∠ リ͡ョ ゅzレミ⊥ ゅzルま
び∇やヱ⊥ゲら∠ タ
∠
(Those t o whom We gave t he Script ure before it , t hey believe in it (t he Qur'an). And when it is
recit ed t o t hem, t hey say: "We believe in it . Verily, it is t he t rut h from our Lord. Indeed even
before it we were Muslims. These will be given t heir reward t wice over, because t hey are
pat ient ,) 28:52-54 . Allah said,
マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ヮ͡ ゎ͡ ヱ∠ Κ
∠ ゎ͡ ペ
zェ∠ ヮ⊥ ∠ルヲ⊥ヤ∇わ∠Α ょ
∠ ⇒∠わム͡ ∇ャや ユ⊥ ヰ⊥ ⇒∠レ∇Β∠ゎへ リ∠ Α͡グャzやぴ
びヮ͡ よ͡ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥
(Those t o whom We gave t he Book, recit e it (follow it ) as it should be recit ed (i.e. followed),
t hey are t he ones who believe t herein.) 2:121 ,
ラ
∠ ヲ⊥ャギ͡ ∇バΑ∠ ヮ͡ よ͡ ヱ∠ ペ
あエ∠ ∇ャゅ͡よ ∠ラヱ⊥ギ∇ヰ∠Α ∀るョz ぺ⊥ ヴ∠シヲ⊥ョ ュ͡ ∇ヲホ∠ リ͡ョヱ∠ ぴ
び
(And of t he people of Musa t here is a communit y who lead wit h t rut h and est ablish j ust ice
t herewit h.) 7:159 ,
ラ
∠ ヲ⊥ヤ∇わΑ∠ る∀ ヨ∠ も͡ べ∠ホ ∀るョz ぺ⊥ ょ͡ ⇒∠わム͡ ∇ャや モ͡ ∇ワぺ∠ ∇リョあ ¬⇔ へ∠ヲシ ∠ ∇やヲ⊥ジ∇Βャ∠ぴ
びラ∠ ヱ⊥ギイ ⊥ ∇ジΑ∠ ∇ユワ⊥ ヱ∠ モ ͡ ∇Βャzや ¬∠ べ∠ルや∠¬ ヮ͡ ヤzャや ろ
͡ ⇒∠Αや∠¬
(Not all of t hem are alike; a part y of t he people of t he Script ure st and for t he right , t hey recit e
t he verses of Allah during t he hours of t he night , prost rat ing t hemselves in prayer.) 3:113 ,
and,
These qualit ies exist in some of t he Jews, but only a few of t hem. For inst ance, less t han t en
Jewish rabbis embraced t he Islamic fait h, such as ` Abdullah bin Salam. Many among t he
Christ ians, on t he ot her hand, embraced t he Islamic fait h. Allah said,
Allah said,
When Ja` far bin Abi Talib recit ed Surah Maryam chapt er 19 t o An-Naj ashi, King of Et hiopia,
in t he presence of Christ ian priest s and pat riarchs, he and t hey cried unt il t heir beards became
wet from crying. The Two Sahihs record t hat when An-Naj ashi died, t he Prophet conveyed t he
news t o his Companions and said,
«ヮ∇Βヤ∠ハ
∠ やヲぁヤダ
∠ プ∠ ∩∠れゅ∠ョ ∇ギホ∠ る͡ ゼ
∠ ら∠ エ
∠ ∇ャゅ͡よ ∇ユム⊥ ャ∠ ゅ⇔カぺ∠ ラ
z ま͡»
(A brot her of yours from Et hiopia has passed, come t o offer t he funeral prayer.) He went out
wit h t he Companions t o t he Musalla lined t hem up in rows, and aft er t hat led t he prayer.
びょ
͡ ⇒∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ∇リョあ ラ͡まヱ∠ ぴ
(And t here are, cert ainly, among t he People of t he Script ure), refers t o t hose among t hem who
embraced Islam. ` Abbad bin Mansur said t hat he asked Al-Hasan Al-Basri about Allah's
st at ement ,
びヮ͡ ヤzャゅ͡よ リ
⊥ ョ͡ ∇ぽΑ⊥ リ∠ヨャ∠ ょ
͡ ⇒∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ∇リョ͡ ラ
z ま͡ヱ∠ ぴ
(And t here are, cert ainly, among t he People of t he Script ure, t hose who believe in Allah).
Al-Hasan said, "They are t he People of t he Book, before Muhammad was sent , who believed in
Muhammad and recognized Islam. Allah gave t hem a double reward, for t he fait h t hat t hey had
before Muhammad , and for believing in Muhammad (aft er he was sent as Prophet ).'' Ibn Abi
Hat im recorded bot h of t hese st at ement s. The Two Sahihs record t hat Abu Musa said t hat t he
Messenger of Allah said,
«リ∇Βゎ∠ ゲz ョ∠ ∇ユワ⊥ ゲ∠ ∇ィぺ∠ ラ
∠ ∇ヲゎ∠ ∇ぽΑ⊥ ∀る∠をゅ∠ヤ∠を»
(Three persons will acquire a double reward. )
«ヶ͡よ リ
∠ ョ∠ へ∠ヱ ヮ͡ Βあ ら͡ レ∠ よ͡ リ
∠ ョ∠ へ ゆ
͡ ゅ∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ∇リョ͡ モ
∀ィ
⊥ ケ∠ ヱ∠ »
(A person from among t he People of t he Book who believed in his Prophet and in me.)
Allah's st at ement ,
びΚ
⇔ Β͡ヤホ∠ ゅ⇔レ∠ヨを∠ ヮ͡ ヤzャや ろ
͡ ⇒∠Αゅ∠⇒よ͡ ラ
∠ ヱ⊥ゲわ∠ ∇ゼΑ∠ Ι
∠ぴ
(They do not sell t he verses of Allah for a small price), means, t hey do not hide t he knowledge
t hat t hey have, as t he cursed ones among t hem have done. Rat her, t hey share t he knowledge
wit hout a price, and t his is why Allah said,
ノ⊥ Α͡ゲシ
∠ ヮ∠ ヤzャや ラ
z ま͡ ∇ユヰ͡ よあ ケ∠ ギ∠ レ͡ハ ∇ユワ⊥ ゲ⊥ ∇ィぺ∠ ∇ユヰ⊥ ャ∠ マ∠ ゃ͡ ⇒ャ∇ヱぺ⊥ぴ
びゆ
͡ ゅ∠ジエ ͡ ∇ャや
(for t hem is a reward wit h t heir Lord. surely, Allah is Swift in account .)
びゆ
͡ ゅ∠ジエ
͡ ∇ャや ノ⊥ Α͡ゲシ
∠ぴ
((Surely, Allah is) swift in account ), "He is swift in reckoning,'' as Ibn Abi Hat im and ot hers have
recorded from him.
Al-Hasan Al-Basri said, "The believers are commanded t o be pat ient in t he religion t hat Allah
chose for t hem, Islam. They are not allowed t o abandon it in t imes of comfort or hardship,
ease or calamit y, unt il t hey die as Muslims. They are also commanded t o endure against t heir
enemies, t hose who hid t he t rut h about t heir religion.'' Similar explanat ion given by several
ot her scholars among t he Salaf.
As for Murabat ah, it is t o endure in act s of worship and perseverence. It also means t o await
prayer aft er prayer, as Ibn ` Abbas, Sahl bin Hanif and Muhammad bin Ka` b Al-Qurazi st at ed.
Ibn Abi Hat im collect ed a Hadit h t hat was also collect ed by Muslim and An-Nasa'i from Abu
Hurayrah t hat t he Prophet said,
They also say t hat t he Murabat ah in t he above Ayah refers t o bat t les against t he enemy, and
manning Muslim out post s t o prot ect t hem from enemy incursions inside Muslim t errit ory. There
are several Hadit hs t hat encourage Murabat ah and ment ion it s rewards. Al-Bukhari recorded
t hat Sahl bin Sa` d As-Sa` idi said t hat t he Messenger of Allah said,
ゅ∠ョヱ∠ ゅ∠Β∇ルギぁ ャや リ
∠ ョ͡ ∀ゲ∇Β∠カ ぶ
͡ や モ
͡ Β͡らシ
∠ ヶ͡プ ュ∃ ∇ヲΑ∠ ヅ
⊥ ゅ∠よケ͡ »
«ゅ∠ヰ∇Βヤ∠ハ
∠
(A Day of Ribat in t he cause of Allah is bet t er t han t his life and all t hat is in it .)
Muslim recorded t hat Salman Al-Farisi said t hat t he Messenger of Allah said,
∩͡ヮ͡ョゅΒ͡ホ∠ヱ ゲ∃ ∇ヰセ
∠ ュ͡ ゅ∠Βタ
͡ ∇リョ͡ ∀ゲ∇Β∠カ る∃ ヤ∠∇Βャ∠ヱ∠ ュ∃ ∇ヲΑ∠ ヅ
⊥ ゅ∠よケ͡ »
ラ
∠ ゅ∠ミ ヵ͡グャzや ヮ⊥ ヤ⊥ヨ∠ ハ ∠ ヮ͡ ∇Βヤ∠ハ
∠ ン∠ゲィ ∠ れ ∠ ゅ∠ョ ∇ラま͡ヱ∠
リ
∠ ョ͡ ぺ∠ヱ∠ ∩⊥ヮ⇒⇒⇒⇒⊥ホ∇コケ͡ ヮ͡ ∇Βヤ∠ハ
∠ ヵ ∠ ゲ͡ ∇ィぺ⊥ヱ∠ ∩⊥ヮヤ⊥⇒⇒⇒⇒⇒⇒⇒∠ヨ∇バΑ∠
«ラゅzわヘ∠ ∇ャや
(Ribat for a day and a night is bet t er t han fast ing t he days of a mont h and it s Qiyam (volunt ary
prayer at night ). If one dies in Ribat , his regular right eous deeds t hat he used t o perform will
keep being added t o his account , and he will receive his provision, and will be saved from t he
t rials of t he grave.)
Imam Ahmad recorded t hat Fadalah bin ` Ubayd said t hat he heard t he Messenger of Allah
saying,
This is t he same narrat ion collect ed by Abu Dawud and At -Tirmidhi, who said, "Hasan Sahih''.
Ibn Hibban also collect ed t his Hadit h in his Sahih. fAt -Tirmidhi recorded t hat Ibn ` Abbas said
t hat he heard t he Messenger of Allah saying,
る͡ Β∠ ∇ゼカ
∠ ∇リョ͡ ∇ろム∠ よ∠ ∀リ∇Β∠ハ :ケ⊥ ゅzレャや ゅ∠ヨヰ⊥ ジ
ぁ ヨ∠ ゎ∠ ゅ∠ャ ラ
͡ ゅ∠レ∇Βハ
∠»
«ぶや モ ͡ Β͡らシ
∠ ヶ͡プ サ ⊥ ゲ⊥ ∇エゎ∠ ∇ろゎ∠ ゅ∠よ リ ∀ ∇Βハ
∠ ヱ∠ ∩͡ぶや
(Two eyes shall not be t ouched by t he Fire: an eye t hat cried for fear from Allah and an eye
t hat spent t he night guarding in Allah's cause.)
Al-Bukhari recorded in his Sahih t hat Abu Hurayrah said t hat t he Messenger of Allah said,
∩͡るダ ∠ Β͡ヨガ ∠ ∇ャや⊥ギ∇らハ∠ ヱ∠ ユ͡ ワ∠ ∇ケギあ ャや⊥ギ∇らハ
∠ ヱ∠ ケ͡ ゅ∠レΑあギャや⊥ギ∇らハ
∠ ザ ∠ バ͡ ゎ∠ »
ザ∠ バ͡ ゎ∠ ∩∠テガ ͡シ ∠ テ ∠ ∇バΑ⊥ ∇ユャ∠ ∇ラま͡ヱ∠ ∩∠ヶ͡ッ∠ケ ヶ ∠ト ͡ ∇ハぺ⊥ ∇ラま͡
グ∃ カ͡ へ ギ∃ ∇らバ∠ ャ͡ ヴ∠よヲ⊥デ ∩∠ズボ∠ わ∠ ∇ルや ゅ∠ヤプ∠ マ ∠ Β͡セ や∠クま͡ヱ∠ ∩∠ザム∠ わ∠ ∇ルや∠ヱ
り∃ ゲz ら∠ ∇ピョ⊥ ∩⊥ヮシ ⊥ ∇ぺケ∠ ゑ ∠ バ∠ ∇セぺ∠ ∩͡ぶや モ ͡ Β͡らシ ∠ ヶ͡プ ヮ͡ シ͡ ゲ∠ プ∠ ラ
͡ ゅ∠レバ͡ よ͡
∩͡るシ ∠ や∠ゲエ ͡ ∇ャや ヶ͡プ ラ ∠ ゅ∠ミ る͡ シ
∠ や∠ゲエ ͡ ∇ャや ヶ͡プ ラ ∠ ゅ∠ミ ∇ラま͡ ∩⊥ロゅ∠ョギ∠ ホ∠
ラ∠ ク∠ ∇ほわ∠ ∇シや ラ ͡ ま͡ ∩͡るホ∠ ゅzジャや ヶ͡プ ラ ∠ ゅ∠ミ る͡ ホ∠ ゅzジャや ヶ͡プ ラ ∠ ゅ∠ミ ∇ラま͡ヱ∠
«ノzヘゼ ∠ Α⊥ ∇ユャ∠ ノ∠ ヘ∠ セ
∠ ∇ラま͡ヱ∠ ∩⊥ヮャ∠ ∇ラク∠ ∇ぽΑ⊥ ∇ユャ∠
(Let t he servant of t he Dinar, t he servant of t he Dirham and t he servant of t he Khamisah (of
clot hes) perish, as he is pleased if t hese t hings are given t o him, and if not , he is displeased.
Let such a person perish and be humiliat ed, and if he is pierced wit h a t horn, let him not find
anyone t o t ake it out for him. Paradise is for him who holds t he reins of his horse, st riving in
Allah's cause, wit h his hair unkempt and feet covered wit h dust : if he is appoint ed t o t he
vanguard, he is perfect ly sat isfied wit h his post of guarding, and if he is appoint ed in t he
rearguard, he accept s his post wit h sat isfact ion; if he asks for permission he is not permit t ed,
and if he int ercedes, his int ercession is not accept ed.)
Ibn Jarir recorded t hat Zayd bin Aslam said, "Abu ` Ubaydah wrot e t o ` Umar bin Al-Khat t ab and
ment ioned t o him t hat t he Romans were mobilizing t heir forces. ` Umar wrot e back, ` Allah will
soon t urn what ever hardship a believing servant suffers, t o ease, and no hardship shall ever
overcome t wo t ypes of ease. Allah says in His Book,
Al-Hafiz Ibn ` Asakir ment ioned in t he biography of ` Abdullah bin Al-Mubarak, t hat Muhammad
bin Ibrahim bin Abi Sakinah said, "While in t he area of Tarsus, ` Abdullah bin Al-Mubarak
dict at ed t his poem t o me when I was greet ing him goodbye. He sent t he poem wit h me t o Al-
Fudayl bin ` Iyad in t he year one hundred and sevent y, ` O he who worships in t he vicinit y of t he
Two Holy Masj ids! If you but see us, you will realize t hat you are only j est ing in worship. He
who brings wet ness t o his cheek wit h his t ears, should know t hat our necks are being wet by
our blood. He who t ires his horses wit hout purpose, know t hat our horses are get t ing t ired in
bat t le. Scent of perfume is yours, while our scent is t he glimmer of spears and t he st ench of
dust in bat t le . We were narrat ed about in t he speech of our Prophet , an aut hent ic st at ement
t hat never lies. That t he dust t hat erupt s by Allah's horses and which fills t he nost rils of a man
shall never be combined wit h t he smoke of a raging Fire. This, t he Book of Allah speaks among
us t hat t he mart yr is not dead, and t he t rut h in Allah's Book cannot be denied.' I met Al-Fudayl
Ibn ` Iyad in t he Sacred Masj id and gave him t he let t er. When he read it , his eyes became
t earful and he said, ` Abu ` Abdur-Rahman (` Abdullah bin Al-Mubarak) has said t he t rut h and
offered sincere advice t o me.' He t hen asked me, ` Do you writ e t he Hadit h' I said, ` Yes.' He
said, ` Writ e t his Hadit h as reward for delivering t he let t er of Abu ` Abdur-Rahman t o me. He
t hen dict at ed, ` Mansur bin Al-Mu` t amir narrat ed t o us t hat Abu Salih narrat ed from Abu
Hurayrah t hat a man asked, ` O Messenger of Allah! Teach me a good deed t hat will earn me
t he reward of t he Muj ahidin in Allah's cause.' The Prophet said,
ろ
∠ ∇ピヤ∠よ∠ ゅ∠ョ マ ∠ ャ͡ク ろ ∠ ∇ホヲあ デ
⊥ ∇ヲャ∠ ロ͡ ギ͡ Β∠ よ͡ ヶ͡ジ∇ヘル∠ ヵ͡グャzや∠ヲプ∠ »
サ
∠ ゲ∠ プ∠ ラz ぺ∠ ろ
∠ ∇ヨヤ͡ハ ∠ ゅ∠ョ ヱ∠ ぺ∠ ∩͡ぶや モ ͡ Β͡らシ ∠ ヶ͡プ リ ∠ Α͡ギワ͡ ゅ∠イヨ⊥ ∇ャや
マ
∠ ャ͡グ͡よ ヮ⊥ ャ∠ ょ ⊥ わ∠ ∇ムΒ⊥ プ∠ ∩͡ヮャ͡ヲ∠ デ
͡ ヶ͡プ リ ぁ わ∠ ∇ジΒ∠ ャ∠ ギ͡ ワ͡ ゅ∠イヨ⊥ ∇ャや
«れゅ∠レジ ∠エ ∠ ∇ャや
(By He in Whose Hand is my soul! Even if you were able t o do it , you will not achieve t he grade
of t he Muj ahidin in Allah's cause. Did you not know t hat t he horse of t he Muj ahid earns rewards
for him as long as it lives.)
る∠ レ∠ ジ
∠エ
∠ ∇ャや る∠ ⇒⇒∠ゃ⇒あΒジ
z ャや ノ͡ ら͡ ∇ゎぺ∠ヱ∠ ∩∠ろ∇レミ⊥ ゅ∠ヨん⊥ ∇Βェ
∠ ぶ∠ や ペ ͡ ゎz や»
«リ∠ジェ ∠ ペ ∃ ヤ⊥ガ
⊥ よ͡ サ
∠ ゅzレャや ペ
͡ ャ͡ゅ∠カヱ∠ ∩ゅ∠ヰエ
⊥ ∇ヨゎ∠
(Have Taqwa of Allah wherever you may be, follow t he evil deed wit h a good deed and it will
erase it , and deal wit h people in a good manner.)
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ぴ
(so t hat you may be successful.), in t his life and t he Hereaft er. Ibn Jarir recorded t hat
Muhammad bin Ka` b Al-Qurazi said t hat , Allah's st at ement ,
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(and have Taqwa of Allah, so t hat you may be successful.) means, "Fear Me concerning what is
bet ween you and Me, so t hat you may acquire success when you meet Me t omorrow.''
The Tafsir of Surah Al ` Imran ends here, all praise is due t o Allah, and we ask Him t hat we die
while on t he pat h of t he Qur'an and Sunnah, Amin.
(Chapter 4)
びり∃ ケz ク∠ メ
∠ ゅ∠ボ∇んョ͡ ユ⊥ ヤ͡∇ヌΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Surely, Allah wrongs not even t he weight of an at om,) 4:40 ,
びヮ⊥ ∇レハ
∠ ラ
∠ ∇ヲヰ∠ レ⊥ゎ ゅ∠ョ ゲ∠ も͡ べ∠らミ∠ ∇やヲ⊥らレ͡ わ∠ ∇イゎ∠ ラ͡まぴ
(If you avoid t he great sins which you are forbidden t o do) 4:31 ,
ラ
∠ ヱ⊥キ ゅ∠ョ ゲ⊥ ヘ͡ ∇ピΑ∠ ヱ∠ ヮ͡ よ͡ ポ
∠ ゲ∠ ∇ゼΑ⊥ ラ∠ぺ ゲ⊥ ヘ͡ ∇ピΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
び¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ マ
∠ ャ͡ク∠
(Verily, Allah forgives not t hat part ners should be set up wit h Him (in worship), but He forgives
except t hat (anyt hing else) t o whom He wills) 4:48 ,
びポ
∠ ヱ⊥¬べ∠ィ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ヨヤ∠ニ
z ク͡ま ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ ぴ
(If t hey (hypocrit es), when t hey had been unj ust t o t hemselves, had come t o you) 4:64 , and,
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful
びュ∠ ゅ∠ェ∇ケΙ
x や∠ヱ ヮ͡ よ͡ ラ
∠ ヲ⊥ャ¬∠ べ∠ジゎ∠ ン͡グャzや ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(And have Taqwa of Allah t hrough Whom you demand your mut ual (right s) and revere t he
wombs), prot ect yourself from Allah by your act s of obedience t o Him. Allah's st at ement ,
びヮ͡ よ͡ ラ
∠ ヲ⊥ャ¬∠ べ∠ジゎ∠ ン͡グャzやぴ
(t hrough Whom you demand your mut ual (right s)), is in reference t o when some people say, "I
ask you by Allah, and t hen by t he relat ion of t he Rahim (t he womb, i.e. my relat ionship t o
you)'', according t o Ibrahim, Muj ahid and Al-Hasan. Ad-Dahhak said; "Fear Allah Whom you
invoke when you conduct t ransact ions and cont ract s.'' "And revere t he womb by not cut t ing t he
relat ions of t he womb, but keep and honor t hem, as Ibn ` Abbas, ` Ikrimah, Muj ahid, Al-Hasan,
Ad-Dahhak, Ar-Rabi` , and ot hers have st at ed. Allah's st at ement ,
び∀ギΒ͡ヰセ
∠ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is Wit ness over all t hings.) 58:6 . An aut hent ic Hadit h st at es,
ザ
∃ ∇ヘルz リあョ ∇ユム⊥ ボ∠ ヤ∠カ
∠ ン͡グャzや ユ⊥ ム⊥ zよケ∠ ∇やヲ⊥ボゎz や サ
⊥ ゅzレャや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
びり∃ ギ∠ ェ
͡ ヱ∠
(O mankind! Have Taqwa of your Lord, Who creat ed you from a single person,) unt il t he end of
t he Ayah. He also recit ed,
びょ
͡ Βあト
z ャゅ͡よ ゑ
∠ Β͡らガ
∠ ∇ャや ∇やヲ⊥ャギz ら∠ わ∠ ゎ∠ Ι
∠ ヱ∠ ぴ
(and do not exchange (your) bad t hings for (t heir) good ones;) Sa` id bin Al-Musayyib and Az-
Zuhri comment ed, "Do not subst it ut e a weak animal of yours for a fat animal (of t he orphans).''
Ibrahim An-Nakha` i and Ad-Dahhak comment ed, "Do not give somet hing of bad qualit y for
somet hing of good qualit y.'' As-Suddi said, "One of t hem (caret akers of orphans) would t ake a
fat sheep from t he orphan's propert y and put in it s place, a weak sheep of his, saying, ` A sheep
for a sheep.' He would also t ake a good Dirham and exchange it for a fake Dirham, saying, ` A
Dirham for a Dirham.''' Allah's st at ement ,
びや⇔ゲΒ͡らミ∠ ゅ⇔よヲ⊥ェ ラ
∠ ゅ∠ミ ヮ⊥ zルま͡ぴ
(Surely, t his is a great sin. ), a maj or and subst ant ial sin, according t o Ibn ` Abbas. This was also
report ed from Muj ahid, ` Ikrimah, Sa` id bin Jubayr, Al-Hasan, Ibn Sirin, Qat adah, Muqat il bin
Hayyan, Ad-Dahhak, Abu Malik, Zayd bin Aslam and Abu Sinan. The meaning above is: adding
t heir propert y t o your propert y is a grave sin and a maj or mist ake, so avoid it .
ゅ∠ョ ∇やヲ⊥エム͡ ルゅ∠プ ヴ∠ヨ⇒∠わΒ∠ ∇ャや ヴ͡プ ∇やヲ⊥トジ ͡ ∇ボゎ⊥ Ιz ぺ∠ ∇ユわ⊥ ∇ヘカ
͡ ∇ラま͡ヱ∠ ぴ
びヴ∠レ∇んョ∠ ¬͡ べ∠ジレあ ャや リ
∠ ョあ ∇ユム⊥ ャ∠ ゆ
∠ ゅ∠デ
(And if you fear t hat you shall not be able t o deal j ust ly wit h t he orphan girls, t hen marry
(ot her) women of your choice, t wo) Allah commands, when one of you is t he caret aker of a
female orphan and he fears t hat he might not give her a dowry t hat is suit able for women of
her st at us, he should marry ot her women, who are plent y as Allah has not rest rict ed him. Al-
Bukhari recorded t hat ` A'ishah said, "A man was t aking care of a female orphan and he married
her, alt hough he did not desire t o marry her. That girl's money was mixed wit h his, and he was
keeping her port ion from her. Aft erwards, t his Ayah was revealed about his case;
び∇やヲ⊥トジ
͡ ∇ボゎ⊥ Ι
z ぺ∠ ∇ユわ⊥ ∇ヘカ
͡ ∇ラま͡ヱ∠ ぴ
(If you fear t hat you shall not be able t o deal j ust ly)'' Al-Bukhari recorded t hat ` Urwah bin Az-
Zubayr said t hat he asked ` A'ishah about t he meaning of t he st at ement of Allah,
びネ
∠ ゅ∠よケ⊥ ヱ∠ ゑ
∠ ⇒∠ヤを⊥ ヱ∠ ヴ∠レ∇んョ∠ ぴ
(t wo or t hree, or four), means, marry as many women as you like, ot her t han t he orphan girls,
t wo, t hree or four. We should ment ion t hat Allah's st at ement in anot her Ayah,
ゑ
∠ ⇒∠ヤを⊥ ヱ∠ ヴ∠レ∇んョz る∃ エ
∠ レ͡ ∇ィぺ∠ ヴ͡ャ∇ヱぺ⊥ Κ
⇔シ
⊥ ケ⊥ る͡ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや モ
͡ハ ͡ ゅ∠ィぴ
びノ∠ ⇒∠よケ⊥ ヱ∠
(Who made t he angels messengers wit h wings, - t wo or t hree or four) 35:1 , does not mean
t hat ot her angels do not have more t han four wings, as t here are proofs t hat some angels do
have more wings. Yet , men are prohibit ed from marrying more t han four wives, as t he Ayah
decrees, since t he Ayah specifies what men are allowed of wives, as Ibn ` Abbas and t he
maj orit y of scholars st at ed. If it were allowed for t hem t o have more t han four wives, t he Ayah
would have ment ioned it . Imam Ahmad recorded t hat Salim said t hat his fat her said t hat Ghilan
bin Salamah At h-Thaqafi had t en wives when he became Muslim, and t he Prophet said t o him,
"Choose any four of t hem (and divorce t he rest ).'' During t he reign of ` Umar, Ghilan divorced
his remaining wives and divided his money bet ween his children. When ` Umar heard news of
t his, he said t o Ghilan, "I t hink t hat t he devil has conveyed t o your heart t he news of your
imminent deat h, from what t he devil hears during his eavesdropping. It may as well be t hat you
will not remain alive but for a lit t le longer. By Allah! You will t ake back your wives and your
money, or I will t ake possession of t his all and will order t hat your grave be st oned as is t he
case wit h t he grave of Abu Righal (from Thamud, who was saved from t heir fat e because he
was in t he Sacred Area. But , when he left it , he was t orment ed like t hey were).'' Ash-Shafi` i,
At -Tirmidhi, Ibn Maj ah, Ad-Daraqut ni and Al-Bayhaqi collect ed t his Hadit h up t o t he Prophet 's
st at ement , "Choose any four of t hem.'' Only Ahmad collect ed t he full version of t his Hadit h.
Therefore, had it been allowed for men t o marry more t han four women at t he same t ime, t he
Prophet would have allowed Ghilan t o keep more t han four of his wives since t hey all embraced
Islam wit h him. When t he Prophet commanded him t o keep j ust four of t hem and divorce t he
rest , t his indicat ed t hat men are not allowed t o keep more t han four wives at a t ime under any
circumst ances. If t his is t he case concerning t hose who already had more t han four wives upon
embracing Islam, t hen t his ruling applies even more so t o marrying more t han four.
Marrying Only One Wife When One Fears He Might not Do Justice to
His Wives
Allah's st at ement ,
∇ヲャ∠ヱ∠ ¬͡ べ∠ジレあ ャや リ
∠ ∇Βよ∠ ∇やヲ⊥ャギ͡ ∇バゎ∠ ラ∠ぺ ∇やヲ⊥バΒ͡トわ∠ ∇ジゎ∠ リ∠ャヱ∠ ぴ
び∇ユわ⊥ ∇タゲ∠ ェ
∠
(You will never be able t o do perfect j ust ice bet ween wives even if it is your ardent desire)
4:129 . Allah said,
び∇やヲ⊥ャヲ⊥バゎ∠ Ι
z ぺ∠ ヴ∠ル∇キぺ∠ マ
∠ ャ͡クぴ
(That is nearer t o prevent you from Ta` ulu), meaning, from doing inj ust ice. Ibn Abi Hat im, Ibn
Marduwyah and Abu Hat im Ibn Hibban, in his Sahih, recorded t hat ` A'ishah said t hat , t he
Prophet said t hat t he Ayah,
び∇やヲ⊥ャヲ⊥バゎ∠ Ι
z ぺ∠ ヴ∠ル∇キぺ∠ マ
∠ ャ͡クぴ
(That is nearer t o prevent you from Ta` ulu), means, from doing inj ust ice. However, Ibn Abi
Hat im said t hat his fat her said t hat t his Hadit h t o t he Prophet is a mist ake, for it should be
at t ribut ed t o ` A'ishah not t he Prophet . Ibn Abi Hat im report ed from Ibn ` Abbas, ` A'ishah,
Muj ahid, ` Ikrimah, Al-Hasan, Abu Malik, Abu Razin, An-Nakha` i, Ash-Sha` bi, Ad-Dahhak, ` At a'
Al-Khurasani, Qat adah, As-Suddi and Muqat il bin Hayyan t hat Ta` ulu means t o deviat e from
j ust ice .
びる⇔ ヤ∠∇エル͡ リ
z ヰ͡ わ͡ ⇒∠ホギ⊥ タ
∠ ¬∠ べ∠ジレあ ャや ∇やヲ⊥ゎや∠¬∠ヱぴ
(And give t o t he women (whom you marry) t heir Saduqat Nihlah) refers t o t he dowry.
Muhammad bin Ishaq narrat ed from Az-Zuhri t hat ` Urwah said t hat ` A'ishah said t hat ` Nihlah'
means ` obligat ory'. Muqat il, Qat adah and Ibn Jurayj said, ` Nihlah' means ` obligat ory' Ibn Jurayj
added: ` specified.' Ibn Zayd said, "In Arabic, Nihlah, refers t o what is necessary. So Allah is
commanding: Do not marry unless you give your wife somet hing t hat is her right . No person
aft er t he Prophet is allowed t o marry a woman except wit h t he required dowry, nor by giving
false promises about t he dowry int ended .'' Therefore, t he man is required t o pay a dowry t o
his wife wit h a good heart , j ust as he gives a gift wit h a good heart . If t he wife gives him part
or all of t hat dowry wit h a good heart , her husband is allowed t o t ake it , as it is lawful for him
in t his case. This is why Allah said aft erwards,
∇ユム⊥ ャ∠ ヮ⊥ zヤャや モ
∠ バ∠ ィ
∠ ヴ͡わャzや ユ⊥ ム⊥ ャ∠ヲ∠ ∇ョぺ∠ ¬∠ べ∠ヰヘ∠ ジ
ぁ ャや ∇やヲ⊥ゎ∇ぽゎ⊥ Ι
∠ ヱ∠ ぴ
Ι
⇔ ∇ヲホ∠ ∇ユヰ⊥ ャ∠ ∇やヲ⊥ャヲ⊥ホヱ∠ ∇ユワ⊥ ヲ⊥ジ∇ミや∠ヱ ゅ∠ヰΒ͡プ ∇ユワ⊥ ヲ⊥ホコ⊥ ∇ケや∠ヱ ゅ⇔ヨ⇒∠Βホ͡
ゥ
∠ ゅ∠ムレあ ャや ∇やヲ⊥ピヤ∠よ∠ や∠クま͡ ヴzわェ∠ ヴ∠ヨ⇒∠わΒ∠ ∇ャや ∇やヲ⊥ヤわ∠ ∇よや∠ヱ - ゅ⇔プヱ⊥ゲ∇バョz
Ι∠ ヱ∠ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇ユヰ͡ ∇Βャ∠ま͡ ∇やヲ⊥バプ∠ ∇キゅ∠プ や⇔ギ∇セケ⊥ ∇ユヰ⊥ ∇レョあ ∇ユわ⊥ ∇ジル∠ や∠¬ ∇ラみ͡プ∠
ゅ⇔Β∂ レ͡ ビ
∠ ラ
∠ ゅ∠ミ リ∠ョヱ∠ ∇やヱ⊥ゲら∠ ∇ムΑ∠ ラ∠ぺ や⇔ケや∠ギよ͡ ヱ∠ ゅ⇔プや∠ゲ∇シま͡ べ∠ワヲ⊥ヤミ⊥ ∇ほゎ∠
フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ∇モミ⊥ ∇ほΒ∠ ∇ヤプ∠ や⇔ゲΒ͡ボプ∠ ラ ∠ ゅ∠ミ リ∠ョヱ∠ ∇ブヘ͡ ∇バわ∠ ∇ジΒ∠ ∇ヤプ∠
ヴ∠ヘミ∠ ヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ∠ ∇やヱ⊥ギヰ͡ ∇セほ∠プ∠ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇ユヰ͡ ∇Βャ∠ま͡ ∇ユわ⊥ ∇バプ∠ キ∠ や∠クみ͡プ∠
び ゅ⇔らΒ͡ジェ ∠ ヮ͡ ヤzャゅ͡よ
(5. And give not unt o t he unwise your wealt h which Allah has made a means of support for you,
but feed and clot he t hem t herewit h, and speak t o t hem words of kindness and j ust ice.) (6. And
t est orphans unt il t hey reach t he age of marriage; if t hen you find sound j udgment in t hem,
release t heir propert y t o t hem, but consume it not wast efully and hast ily, fearing t hat t hey
should grow up. And whoever among guardians is rich, he should t ake no wages, but if he is
poor, let him have for himself what is j ust and reasonable (according t o his work). And when
you release t heir propert y t o t hem, t ake a wit ness in t heir presence; and Allah is All-Sufficient
in t aking account .)
びゅ⇔プヱ⊥ゲ∇バョz Ι
⇔ ∇ヲホ∠ ∇ユヰ⊥ ャ∠ ∇やヲ⊥ャヲ⊥ホヱ∠ ぴ
(and speak t o t hem words of kindness and j ust ice.) refers t o kindness and keeping good
relat ions. This honorable Ayah commands kind t reat ment , in deed, wit h family and t hose under
one's care. One should spend on t hem for clot hes and provisions, and be good t o t hem, such as
saying good words t o t hem.
びゥ
∠ ゅ∠ムレあ ャや ∇やヲ⊥ピヤ∠よ∠ や∠クま͡ ヴzわェ
∠ぴ
(unt il t hey reach t he age of marriage), t he age of pubert y, according t o Muj ahid. The age of
pubert y according t o t he maj orit y of scholars comes when t he child has a wet dream. In his
Sunan, Abu Dawud recorded t hat ` Ali said, "I memorized t hese words from t he Messenger of
Allah ,
び∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇ユヰ͡ ∇Βャ∠ま͡ ∇やヲ⊥バプ∠ ∇キゅ∠プ や⇔ギ∇セケ⊥ ∇ユヰ⊥ ∇レョあ ∇ユわ⊥ ∇ジル∠ や∠¬ ∇ラみ͡プ∠ ぴ
(if t hen you find sound j udgment in t hem, release t heir propert y t o t hem,) Sa` id bin Jubayr
said t hat t his port ion of t he Ayah means, when you find t hem t o be good in t he religion and
wise wit h t heir money. Similar was report ed from Ibn ` Abbas, Al-Hasan Al-Basri and ot hers
among t he Imams. The scholars of Fiqh st at ed t hat when t he child becomes good in t he religion
and wise concerning wit h money, t hen t he money t hat his caret aker was keeping for him should
be surrendered t o him.
Poor Caretakers are Allowed to Wisely Spend from the Money of the
Orphan Under Their Care, to Compensate for Their Work
Allah said,
びや⇔ケや∠ギよ͡ ヱ∠ ゅ⇔プや∠ゲ∇シま͡ぴ
(Wast efully and hast ily) for fear t hey might grow up. Allah also commands,
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ∇モミ⊥ ∇ほΒ∠ ∇ヤプ∠ や⇔ゲΒ͡ボプ∠ ラ
∠ ゅ∠ミ リ∠ョヱ∠ ぴ
(but if he is poor, let him have for himself what is j ust and reasonable.) Ibn Abi Hat im recorded
t hat ` A'ishah said, "This Ayah,
や⇔ゲΒ͡ボプ∠ ラ
∠ ゅ∠ミ リ∠ョヱ∠ ∇ブヘ͡ ∇バわ∠ ∇ジΒ∠ ∇ヤプ∠ ゅ⇔Β∂ レ͡ ビ
∠ ラ
∠ ゅ∠ミ リ∠ョヱ∠ ぴ
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ ∇モミ⊥ ∇ほΒ∠ ∇ヤプ∠
(And whoever among guardians is rich, he should t ake no wages, but if he is poor, let him have
for himself what is j ust and reasonable.) was revealed about t he guardian of t he orphan and
pert ains t o what ever work he does for t he orphan's est at e. '' Al-Bukhari also collect ed t his
Hadit h. Imam Ahmad recorded t hat ` Amr bin Shu` ayb said t hat his fat her said t hat his fat her
t old him t hat a man asked t he Messenger of Allah , "I do not have money, but I have an orphan
under my care.'' The Messenger said,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ギヰ͡ ∇セほ∠プ∠ ぴ
(t ake a wit ness in t heir presence;) Allah commands t he guardians of orphans t o surrender t he
propert y of t he orphans who become consent ing adult s, in t he presence of wit nesses, so t hat
none of t hem denies t he fact t hat he received his money. Allah said next ,
びゅ⇔らΒ͡ジェ
∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ ぴ
(and Allah is All-Sufficient in t aking account .) meaning, Allah is sufficient as Wit ness, Reckoner
and Wat cher over t heir work for orphans, and when t hey surrender t heir money t o t hem,
whet her t heir propert y was complet e and whole, or deficient and less. Indeed, Allah knows all
of t hat . In his Sahih, Muslim recorded t hat t he Messenger of Allah said,
ゅ∠ョ マ
∠ ャ∠ ぁょェ ͡ ぺ⊥ ヶあル͡ま∠ヱ ∩ゅ⇔ヘΒ͡バッ ∠ ポ∠ や∠ケぺ∠ ヶあルま͡ ケ∠ ク∠ ゅ∠よ∠ぺ ゅ∠Α»
メ
∠ ゅ∠ョ リ
z Β∠ ヤ͡ゎ∠ ゅ∠ャヱ∠ ∩͡リ∇Βレ∠ ∇をや ヴ∠ヤハ
∠ ラ
z ゲ∠ ョz ほ∠ゎ∠ ゅ∠ャ ∩ヶ͡ジ∇ヘレ∠ ャ͡ ぁょェ
͡ ぺ⊥
«ユΒ͡わΑ∠
(O Abu Dharr! Verily, you are weak, and I love for you what I love for myself. Do not become a
leader of t wo nor assume guardianship of an orphan's propert y.)
びラ
∠ ヲ⊥よゲ∠ ∇ホΙ
x や∠ヱ ラ
͡ ギ∠ ャ͡ヲ∠ ∇ャや ポ
∠ ゲ∠ ゎ∠ ゅzヨョあ ∀ょ͡Βダ∠ル メ
͡ ゅ∠ィゲあ ヤあャぴ
(There is a share for men from what is left by parent s and t hose nearest in relat ion).''
Therefore, everyone is equal in Allah's decision t o inherit , even t hough t heir shares vary
according t o t he degree of t heir relat ionship t o t he deceased, whet her being a relat ive,
spouse, et c. Ibn Marduwyah report ed t hat Jabir said, "Umm Kuj j ah came t o t he Messenger of
Allah and said t o him, ` O Messenger of Allah! I have t wo daught ers whose fat her died, and t hey
do not own anyt hing.' So Allah revealed;
びラ
∠ ヲ⊥よゲ∠ ∇ホΙ
x や∠ヱ ラ
͡ ギ∠ ャ͡ヲ∠ ∇ャや ポ
∠ ゲ∠ ゎ∠ ゅzヨョあ ∀ょ͡Βダ∠ル メ
͡ ゅ∠ィゲあ ヤあャぴ
(There is a share for men from what is left by parent s and t hose nearest in relat ion.)'' We will
ment ion t his Hadit h when explaining t he t wo Ayat about inherit ance. Allah knows best . Allah
said,
びリ
⊥ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱ ヴ∠ヨ⇒∠わΒ∠ ∇ャや∠ヱぴ
(and t he orphans and t he poor), are also present upon dividing t he inherit ance, give t hem a
share of t he inherit ance. Al-Bukhari recorded t hat Ibn ` Abbas said t hat t he Ayah,
ヴ∠ヨ⇒∠わΒ∠ ∇ャや∠ヱ ヴ∠よ∇ゲボ⊥ ∇ャや ∇やヲ⊥ャ∇ヱぺ⊥ る∠ ヨ∠ ∇ジボ͡ ∇ャや ゲ∠ ツ
∠ ェ∠ や∠ク͡ま∠ヱぴ
びリ
⊥ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱ
(And when t he relat ives and t he orphans and t he poor are present at t he t ime of division), was
not abrogat ed. Ibn Jarir recorded t hat Ibn ` Abbas said t hat t his Ayah st ill applies and should be
implement ed. At h-Thawri said t hat Ibn Abi Naj ih narrat ed from Muj ahid t hat implement ing t his
Ayah, "Is required from t hose who have anyt hing t o inherit , paid from what ever port ions t heir
heart s are sat isfied wit h giving away.'' Similar explanat ion was report ed from Ibn Mas` ud, Abu
Musa, ` Abdur-Rahman bin Abi Bakr, Abu Al-` Aliyah, Ash-Sha` bi and Al-Hasan. Ibn Sirin, Sa` id
bin Jubayr, Makhul, Ibrahim An-Nakha` i, ` At a' bin Abi Rabah, Az-Zuhri and Yahya bin Ya` mar
said t his payment is obligat ory. Ot hers say t hat t his refers t o t he bequeat hal at t he t ime of
deat h. And ot hers say t hat it was abrogat ed. Al-` Awfi report ed t hat Ibn ` Abbas said t hat t his
Ayah,
び∇ユヰ͡ ヘ͡ ∇ヤカ
∠ ∇リョ͡ ∇やヲ⊥ミゲ∠ ゎ∠ ∇ヲャ∠ リ
∠ Α͡グャzや ズ
∠ ∇ガΒ∠ ∇ャヱ∠ ぴ
(And let t hose have t he same fear in t heir minds as t hey would have for t heir own, if t hey had
left behind...) ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said t hat t his part of t he Ayah,
"Refers t o a man who is near deat h and he dict at es a will and t est ament t hat harms some of
t he right ful inherit ors. Allah commands whoever hears such will t o fear Allah, and direct t he
dying man t o do what is right and t o be fair, being as eager t o prot ect t he inherit ors of t he
dying man as he would be wit h his own.'' Similar was report ed from Muj ahid and several ot hers.
The Two Sahihs record t hat when t he Messenger of Allah visit ed Sa` d bin Abi Waqqas during an
illness he suffered from, Sa` d said t o t he Messenger, "O Messenger of Allah! I am wealt hy and
have no inherit ors except a daught er. Should I give t wo-t hirds of my propert y in charit y'' He
said, "No.'' Sa` d asked, "Half'' He said, "No.'' Sa` d said, "One-t hird'' The Prophet said;
«ゲΒ͡んミ∠ ゑ
⊥ ヤ⊥ぁんャや∠ヱ ∩⊥ゑヤ⊥んぁ ャや»
(One-t hird, and even one-t hird is t oo much.) The Messenger of Allah t hen said,
ゅ∠ヨルz ま͡ ゅ⇔ヨ∇ヤニ
⊥ ヴ∠ヨ⇒∠わΒ∠ ∇ャや メ∠ ヲ∠ ∇ョぺ∠ ラ
∠ ヲ⊥ヤミ⊥ ∇ほΑ∠ リ ∠ Α͡グャzや ラz ま͡ぴ
び や⇔ゲΒ͡バシ
∠ ラ
∠ ∇ヲヤ∠∇ダΒ∠ シ
∠ ヱ∠ や⇔ケゅ∠ル ∇ユヰ͡ ル͡ ヲ⊥トよ⊥ ヴ͡プ ラ ∠ ヲ⊥ヤミ⊥ ∇ほΑ∠
(Verily, t hose who unj ust ly eat up t he propert y of orphans, t hey eat up only a fire int o t heir
bellies, and t hey will be burnt in t he blazing Fire!) meaning, when you consume t he orphan's
wealt h wit hout a right , t hen you are only consuming fire, which will kindle in your st omach on
t he Day of Resurrect ion. It is recorded in t he Two Sahihs t hat Abu Hurayrah said t hat t he
Messenger of Allah said,
ナ
あェ ∠ モ ⊥ ∇んョ͡ ゲ͡ ミ∠ グz ヤ͡ャ ∇ユミ⊥ ギ͡ ⇒∠ャ∇ヱぺ∠ ヴ͡プ ヮ⊥ zヤャや ユ⊥ ム⊥ Β͡タヲ⊥Αぴ
ゅ∠ョ ゅ∠んヤ⊥を⊥ リ z ヰ⊥ ヤ∠プ∠ リ͡ ∇Βわ∠ レ∠ ∇をや ベ∠ ∇ヲプ∠ ¬⇔ べ∠ジル͡ zリミ⊥ ラ͡みプ∠ リ ͡ ∇ΒΒ∠ ん∠ ∇ルΙ
yや
あモム⊥ ャ͡ ヮ͡ ∇Αヲ∠ よ∠ Ι
6 ヱ∠ ブ⊥ ∇ダあレャや ゅ∠ヰヤ∠プ∠ り⇔ ギ∠ ェ ͡ ヱ∠ ∇ろル∠ ゅ∠ミ ラ͡まヱ∠ ポ ∠ ゲ∠ ゎ∠
ラ͡みプ∠ ギ∀ ャ∠ヱ∠ ヮ⊥ ャ∠ ラ ∠ ゅ∠ミ ラ͡ま ポ ∠ ゲ∠ ゎ∠ ゅzヨョ͡ サ ⊥ ギ⊥ ぁジャや ゅ∠ヨヰ⊥ ∇レョあ ギ∃ ェ ͡ ヱ∠
ラ
∠ ゅ∠ミ ラ͡みプ∠ ゑ ⊥ ヤ⊥ぁんャや ヮ͡ ョあ Κ x プ∠ ロ⊥ や∠ヲよ∠ ぺ∠ ヮ⊥ を∠ ケ͡ ヱ∠ ヱ∠ ギ∀ ャ∠ヱ∠ ヮ⊥ zャ ∇リム⊥ Α∠ ∇ユャz
ヴ͡タヲ⊥Α る∃ Βz タ ͡ ヱ∠ ギ͡ ∇バよ∠ リ͡ョ サ ⊥ ギ⊥ ぁジャや ヮ͡ ョあ Κ x プ∠ り∀ ヲ∠ ∇カま͡ ヮ⊥ ャ∠
∇ユヰ⊥ Αぁ ぺ∠ ラ
∠ ヱ⊥ケ∇ギゎ∠ Ι ∠ ∇ユミ⊥ ぼ⊥ ゅレよ∠ぺヱ∠ ∇ユミ⊥ ぼ⊥ べ∠よや∠¬ リ ∃ ∇Αキ∠ ∇ヱぺ∠ べ∠ヰよ͡
ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ z ま͡ ヮ͡ ヤzャや リ ∠ ョあ る⇔ ツ ∠ Α͡ゲプ∠ ゅ⇔バ∇ヘル∠ ∇ユム⊥ ャ∠ ゆ ⊥ ゲ∠ ∇ホぺ∠
び ゅ⇔ヨΒ͡ムェ ∠ ゅ⇔ヨΒ͡ヤハ ∠
(11. Allah commands you for your children's (inherit ance): t o t he male, a port ion equal t o t hat
of t wo - females; if only daught ers, t wo or more, t heir share is t wo t hirds of t he inherit ance; if
only one, her share is half. For parent s, a sixt h share of inherit ance t o each if t he deceased
left children; if no children, and t he parent s are t he (only) heirs, t he mot her has a t hird; if t he
deceased left brot hers or (sist ers), t he mot her has a sixt h. (The dist ribut ion in all cases is)
aft er t he payment of legacies he may have bequeat hed or debt s. You know not which of t hem,
whet her your parent s or your children, are nearest t o you in benefit , (t hese fixed shares) are
ordained by Allah. And Allah is Ever All-Knower, All-Wise.)
Learning the Various Shares of the Inheritance is Encouraged
This, t he following, and t he last honorable Ayah in t his Surah cont ain t he knowledge of Al-
Fara'id, inherit ance. The knowledge of Al-Fara'id is derived from t hese t hree Ayat and from t he
Hadit hs on t his subj ect which explain t hem. Learning t his knowledge is encouraged, especially
t he specific t hings ment ioned in t he Ayat . Ibn ` Uyaynah said; "Knowledge of Al-Fara'id was
called half of knowledge, because it effect s all people.'' o
ナ
あェ
∠ モ
⊥ ∇んョ͡ ゲ͡ ミ∠ グz ヤ͡ャ ∇ユミ⊥ ギ͡ ⇒∠ャ∇ヱぺ∠ ヴ͡プ ヮ⊥ zヤャや ユ⊥ ム⊥ Β͡タヲ⊥Αぴ
びリ ͡ ∇ΒΒ∠ ん∠ ∇ルΙ
yや
(Allah commands you for your children's (inherit ance); t o t he male, a port ion equal t o t hat of
t wo females)." This is how it was recorded by Muslim and An-Nasa'i. The remainder of t he Six
compilers also collect ed t his Hadit h. Anot her Hadit h from Jabir concerning t he reason behind
revealing Ayah 4:11 Ahmad recorded from Jabir t hat he said, "The wife of Sa` d bin Ar-Rabi`
came t o Allah's Messenger and said t o him, ` O Allah's Messenger! These are t he t wo daught ers
of Sa` d bin Ar-Rabi` , who was killed as a mart yr at Uhud. Their uncle t ook t heir money and did
not leave anyt hing for t hem. They will not be married unless t hey have money.' The Messenger
said, ` Allah will decide on t his mat t er.' The Ayah about t he inherit ance was lat er revealed and
t he Messenger of Allah sent word t o t heir uncle commanding him,
ナ
あェ
∠ モ
⊥ ∇んョ͡ ゲ͡ ミ∠ グz ヤ͡ャ ∇ユミ⊥ ギ͡ ⇒∠ャ∇ヱぺ∠ ヴ͡プ ヮ⊥ zヤャや ユ⊥ ム⊥ Β͡タヲ⊥Αぴ
びリ ͡ ∇ΒΒ∠ ん∠ ∇ルΙ
yや
(Allah commands you for your children's (inherit ance): t o t he male, a port ion equal t o t hat of
t wo females;) t est ifies t o t he fact t hat Allah is more merciful wit h children t han t heir own
parent s are wit h t hem, since He commands t he parent s t o be j ust and fair wit h t heir own
children. An aut hent ic Hadit h st at ed t hat a capt ured woman was looking for her child and when
she found him, she held him, gave him her breast and nursed him. The Messenger of Allah said
t o his Companions,
ケ⊥ ギ͡ ∇ボゎ∠ ヶ
∠ ワ͡ ヱ∠ ケ͡ ゅzレャや ヶ͡プ ゅ∠ワギ∠ ャ∠ヱ∠ る⇔ ェ
∠ ケ͡ ゅ∠デ ロ͡ グ͡ ワ ラ
∠ ∇ヱゲ∠ ゎ⊥ ぺ∠»
«マ͡ャク∠ ヴヤ∠ハ
(Do you t hink t hat t his woman would willingly t hrow her child in t he fire) They said, "No, O
Messenger of Allah.'' He said,
びポ
∠ ゲ∠ ゎ∠ ゅ∠ョ ゅ∠んヤ⊥を⊥ リ
z ヰ⊥ ヤ∠プ∠ リ
͡ ∇Βわ∠ レ∠ ∇をや ベ
∠ ∇ヲプ∠ ¬⇔ べ∠ジル͡ zリミ⊥ ラ͡みプ∠ ぴ
(if only daught ers, t wo or more, t heir share is t wo-t hirds of t he inherit ance;) We should
ment ion here t hat some people said t he Ayah only means t wo daught ers, and t hat ` more' is
redundant , which is not t rue. Not hing in t he Qur'an is useless or redundant . Had t he Ayah been
t alking about only t wo women, it would have said, "The share of bot h of t hem is t wo-t hirds.'' As
for t he daught ers, t wo or more, t he ruling t hat t hey get t wo-t hirds was derived from t his Ayah,
st at ing t hat t he t wo sist ers get t wo-t hirds. We also ment ioned t he Hadit h in which t he Prophet
commanded t hat t wo-t hirds be t he share of t he t wo daught ers of Sa` d bin Ar-Rabi` . So t his is
proven in t he Book and t he Sunnah.
びブ
⊥ ∇ダあレャや ゅ∠ヰヤ∠プ∠ り⇔ ギ∠ ェ
͡ ヱ∠ ∇ろル∠ ゅ∠ミ ラ͡まヱ∠ ぴ
(if only one, her share is half.) If t here are t wo daught ers, t hen t here are t ext s t o prove t hey
share a half. Therefore, t wo-t hirds is t he share of t he t wo daught ers or sist ers, and Allah knows
best .
びサ
⊥ ギ⊥ ぁジャや ゅ∠ヨヰ⊥ ∇レョあ ギ∃ ェ
͡ ヱ∠ あモム⊥ ャ͡ ヮ͡ ∇Αヲ∠ よ∠ Ι
6 ヱ∠ ぴ
(For parent s, a sixt h share of inherit ance t o each) There are several forms of t he share t hat t he
parent s get in t he inherit ance. 1. If t he deceased left behind children, t he parent s get a sixt h
each. When t he deceased had only one daught er, she get s half of t he inherit ance and t he
parent s each one sixt h, and anot her sixt h is given t o t he fat her. 2. When t he parent s are t he
only inherit ors, t he mot her get s one-t hird while t he fat her get s t he remaining t wo-t hirds. In
t his case, t he fat her's share will be t wice t he mot her's share. If t he deceased had a surviving
spouse, t he spouse get s half, in t he case of a husband, or a fourt h in t he case of a surviving
wife. In bot h cases, t he mot her of t he deceased get s one-t hird of t he remaining inherit ance.
This is because t he remaining port ion of t he inherit ance is t reat ed j ust as t he ent ire legacy in
regard t o t he parent s' share. Allah has given t he mot her one-half of what t he fat her get s.
Therefore, t he mot her get s a t hird of t he remaining inherit ance while t he fat her get s t wo-
t hirds. 3. If t he deceased left behind surviving brot hers and sist ers, whet her half brot hers, half
sist ers or from t he same fat her and mot her, t heir presence does not cause reduct ion in t he
fat her's share. Yet , t heir presence reduces t he share of t he mot her t o one-sixt h inst ead of one-
t hird, and t he fat her get s t he rest , when t here are no ot her heirs. Ibn Abi Hat im recorded t hat
Qat adah comment ed on t he Ayah,
びサ
⊥ ギ⊥ ぁジャや ヮ͡ ョあ Κ
x プ∠ り∀ ヲ∠ ∇カま͡ ヮ⊥ ャ∠ ラ
∠ ゅ∠ミ ラ͡みプ∠ ぴ
(If t he deceased left brot hers or (sist ers), t he mot her has a sixt h.) "Their presence will reduce
t he share of t he mot her, but t hey will not inherit . If t here is only one surviving brot her, t he
mot her's share will remain one-t hird, but her share will be reduced if t here is more t han one
surviving brot her. The people of knowledge at t ribut e t his reduct ion in t he mot her's share from
one-t hird (t o one-sixt h) t o t he fact t hat t he fat her is t he one who helps t he brot hers (and
sist ers) of t he deceased get married, spending from his own money for t his purpose. The
mot her does not spend from her money for t his purpose.'' This is a sound opinion.
First the Debts are Paid Off, then the Will, then the Fixed
Inheritance
Allah said,
びリ
∃ ∇Αキ∠ ∇ヱぺ∠ べ∠ヰよ͡ ヴ∠タヲ⊥Α る∃ Βz タ
͡ ヱ∠ ギ͡ ∇バよ∠ リ͡ョぴ
((The dist ribut ion in all cases is) aft er t he payment of legacies he may have bequeat hed or
debt s.) The scholars of t he Salaf and t he Khalaf agree t hat paying debt s comes before fulfilling
t he will, and t his is apparent t o t hose who read t he Ayah carefully. Allah said next ,
∇ユム⊥ ャ∠ ゆ
⊥ ゲ∠ ∇ホぺ∠ ∇ユヰ⊥ Αぁ ぺ∠ ラ
∠ ヱ⊥ケ∇ギゎ∠ Ι
∠ ∇ユミ⊥ ぼ⊥ ゅレよ∠ぺヱ∠ ∇ユミ⊥ ぼ⊥ べ∠よや∠¬ぴ
びゅ⇔バ∇ヘル∠
(You know not which of t hem, whet her your parent s or your children, are nearest t o you in
benefit .) This Ayah means: We have appoint ed a share t o t he parent s and children, cont rary t o
t he pract ice of Jahiliyyah and t he early Islamic era, when t he inherit ance would go t o t he
children, and parent s get a share only if t hey were named in t he will, as Ibn ` Abbas st at ed.
Allah abrogat ed t his pract ice and appoint ed a fixed share for t he children and for t he parent s.
One may derive benefit in t his life or for t he Hereaft er from his parent s, t he likes of which he
could not get from his children. The opposit e of t his could also be t rue. Allah said,
∇ユム⊥ ャ∠ ゆ
⊥ ゲ∠ ∇ホぺ∠ ∇ユヰ⊥ Αぁ ぺ∠ ラ
∠ ヱ⊥ケ∇ギゎ∠ Ι
∠ ∇ユミ⊥ ぼ⊥ ゅレよ∠ぺヱ∠ ∇ユミ⊥ ぼ⊥ べ∠よや∠¬ぴ
びゅ⇔バ∇ヘル∠
(You know not which of t hem, whet her your parent s or your children, are nearest t o you in
benefit ,): since benefit could come from one or t he ot her of t hese relat ives, We appoint ed a
fixed share of inherit ance for each. Allah knows best . Allah said,
びヮ͡ ヤzャや リ
∠ ョあ る⇔ ツ
∠ Α͡ゲプ∠ ぴ
(ordained by Allah), meaning: These appoint ed shares of inherit ance t hat We ment ioned and
which give some inherit ors a bigger share t han ot hers, is a commandment from Allah t hat He
has decided and ordained,
びゅ⇔ヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(And Allah is Ever All-Knower, All-Wise.), Who places everyt hing in it s right ful place and gives
each his right ful share.
リ
z ヰ⊥ ャz ∇リム⊥ Α∠ ∇ユャz ∇ラま͡ ∇ユム⊥ ィ ⊥ ヱ∠ ∇コぺ∠ ポ ∠ ゲ∠ ゎ∠ ゅ∠ョ ブ ⊥ ∇ダル͡ ∇ユム⊥ ャ∠ヱ∠ ぴ
リ͡ョ リ ∠ ∇ミゲ∠ ゎ∠ ゅzヨョ͡ ノ⊥ よ⊥ ぁゲャや ユ⊥ ム⊥ ヤ∠プ∠ ギ∀ ャ∠ヱ∠ zリヰ⊥ ャ∠ ラ ∠ ゅ∠ミ ラ͡みプ∠ ギ∀ ャ∠ヱ∠
ゅzヨョ͡ ノ⊥ よ⊥ ぁゲャや リ z ヰ⊥ ャ∠ヱ∠ リ
∃ ∇Αキ∠ ∇ヱぺ∠ べ∠ヰよ͡ リ ∠ Β͡タヲ⊥Α る∃ Βz タ ͡ ヱ∠ ギ͡ ∇バよ∠
リz ヰ⊥ ヤ∠プ∠ ギ∀ ャ∠ヱ∠ ∇ユム⊥ ャ∠ ラ
∠ ゅ∠ミ ラ͡みプ∠ ギ∀ ャ∠ヱ∠ ∇ユム⊥ ャz ∇リム⊥ Α∠ ∇ユャz ラ͡ま ∇ユわ⊥ ∇ミゲ∠ ゎ∠
∇ヱぺ∠ べ∠ヰよ͡ ラ ∠ ヲ⊥タヲ⊥ゎ る∃ Βz タ ͡ ヱ∠ ギ͡ ∇バよ∠ リあョ ユ⊥わ∇ミゲ∠ ゎ∠ ゅzヨョ͡ リ ⊥ ヨ⊥ ぁんャや
ヮ⊥ ャ∠ヱ∠ り∀ ぺ∠ゲ∠ ∇ョや ヱ∠ぺ る⇔ ヤ∠⇒∠ヤミ∠ ゐ ⊥ ケ∠ ヲ⊥Α ∀モィ ⊥ ∠ケ ラ ∠ ゅ∠ミ ラ͡まヱ∠ リ ∃ ∇Αキ∠
∇やヲ⊥ルゅ∠ミ ラ͡みプ∠ サ ⊥ ギ⊥ ぁジャや ゅ∠ヨヰ⊥ ∇レョあ ギ∃ ェ ͡ ヱ∠ モ あ ム⊥ ヤ͡プ∠ ∀ろ∇カぺ⊥ ∇ヱぺ∠ ∀ォ∠ぺ
ギ͡ ∇バよ∠ リ͡ョ ゑ ͡ ヤ⊥んぁ ャや ヴ͡プ ¬⊥ べ∠ミゲ∠ セ ⊥ ∇ユヰ⊥ プ∠ マ ∠ ャ͡ク リ͡ョ ゲ∠ ん∠ ∇ミぺ∠
る⇔ Βz タ
͡ ヱ∠ ケy べ∠ツョ⊥ ゲ∠ ∇Βビ ∠ リ ∃ ∇Αキ∠ ∇ヱぺ∠ べ∠ヰよ͡ ヴ∠タヲ⊥Α る∃ Βz タ ͡ ヱ∠
び ∀ユΒ͡ヤ∠ェ ∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱ ヮ͡ ヤzャや リ ∠ ョあ
(12. In t hat which your wives leave, your share is half if t hey have no child; but if t hey leave a
child, you get a fourt h of t hat which t hey leave aft er payment of legacies t hat t hey may have
bequeat hed or debt s. In t hat which you leave, t heir (your wives) share is a fourt h if you leave
no child; but if you leave a child, t hey get an eight h of t hat which you leave aft er payment of
legacies t hat you may have bequeat hed or debt s. If t he man or woman whose inherit ance is in
Kalalah has left neit her ascendant s nor descendant s, but has left a brot her or a sist er, each
one of t he t wo get s a sixt h; but if more t han t wo, t hey share in a t hird; aft er payment of
legacies he (or she) may have bequeat hed or debt s, so t hat no loss is caused (t o anyone). This
is a Commandment from Allah; and Allah is Ever All-Knowing, Most Forbearing.)
びる∃ Βz タ
͡ ヱ∠ ギ͡ ∇バよ∠ リ͡ョぴ
(Aft er payment of legacies)
びる⇔ ヤ∠⇒∠ヤミ∠ ゐ
⊥ ケ∠ ヲ⊥Α ∀モィ
⊥ ∠ケ ラ
∠ ゅ∠ミ ラ͡まヱ∠ ぴ
(If t he man or woman whose inherit ance is in quest ion was left in Kalalah.) Kalalah is a
derivat ive of Iklil; t he crown t hat surrounds t he head. The meaning of Kalalah in t his Ayah is
t hat t he person's heirs come from ot her t han t he first degree of relat ive. Ash-Sha` bi report ed
t hat when Abu Bakr As-Siddiq was asked about t he meaning of Kalalah, he said, "I will say my
own opinion about it , and if it is correct , t hen t his correct ness is from Allah. However, if my
opinion is wrong, it will be my error and because of t he evil effort s of Shayt an, and Allah and
His Messenger have not hing t o do wit h it . Kalalah refers t o t he man who has neit her
descendant s nor ascendant s.'' When ` Umar became t he Khalifah, he said, "I hesit at e t o
cont radict an opinion of Abu Bakr.'' This was recorded by Ibn Jarir and ot hers. In his Tafsir, Ibn
Abi Hat im recorded t hat Ibn ` Abbas said, "I was among t he last persons t o see ` Umar bin Al-
Khat t ab, and he said t o me, ` What you said was t he correct opinion.' I asked, ` What did I say'
He said, ` That Kalalah refers t o t he person who has no child or parent s.''' This is also t he
opinion of ` Ali bin Abi Talib, Ibn Mas` ud, Ibn ` Abbas, Zayd bin Thabit , Ash-Sha` bi, An-Nakha` i,
Al-Hasan Al-Basri, Qat adah, Jabir bin Zayd and Al-Hakam . This is also t he view of t he people of
Al-Madinah, Kufah, Basrah, t he Seven Fuqaha', t he Four Imams and t he maj orit y of scholars of
t he past and present , causing some scholars t o declare t hat t here is a consensus on t his
opinion.
The Ruling Concerning Children of the Mother From Other Than the
Deceased's Father
Allah said,
る∠ Βz タ
͡ ヱ∠ ゅ∠ヤプ∠ ヮ⊥ zボェ
∠ ペ
∠ェ∠ ヵ͡ク zモミ⊥ ヴ∠ト∇ハぺ∠ ∇ギホ∠ ぶ
∠ やラ
z ま͡»
«ゐ͡ケや∠ヲャ͡
(Allah has given each his fixed due right . Theref ore, t here is no will for a right ful inherit or.)
ヮ⊥ ∇ヤカ
͡ ∇ギΑ⊥ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや ノ͡ ト
͡ Α⊥ リ∠ョヱ∠ ヮ͡ ヤzャや キ⊥ ヱ⊥ギェ
⊥ マ∠ ∇ヤゎ͡ ぴ
ゅ∠ヰΒ͡プ リ ∠ Α͡ギヤ͡⇒∠カ ゲ⊥ ⇒∠ヰ∇ルΙx や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ンゲ͡ ∇イゎ∠ ろ ∃ ⇒zレィ∠
ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや ゾ
͡ ∇バΑ∠ リ∠ョヱ∠ - ユ⊥ Β͡ヌバ∠ ∇ャや コ⊥ ∇ヲヘ∠ ∇ャや マ ∠ ャ͡ク∠ヱ
∀ゆや∠グ∠ハ ヮ⊥ ャ∠ヱ∠ ゅ∠ヰΒ͡プ や⇔ギ͡ヤ⇒∠カ や⇔ケゅ∠ル ヮ⊥ ∇ヤカ
͡ ∇ギΑ⊥ ロ⊥ キ∠ ヱ⊥ギェ
⊥ ギz バ∠ わ∠ Α∠ ヱ∠
び ∀リΒ͡ヰョぁ
(13. These are t he limit s (set by) Allah, and whosoever obeys Allah and His Messenger, will be
admit t ed t o Gardens under which rivers flow (in Paradise), t o abide t herein, and is t he great
success.) (14. And whosoever disobeys Allah and His Messenger, and t ransgresses His (set )
limit s, He will cast him int o t he Fire, t o abide t herein; and he shall suffer a disgraceful
t orment .)
ヮ⊥ ∇ヤカ
͡ ∇ギΑ⊥ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや ノ͡ ト
͡ Α⊥ リ∠ョヱ∠ ヮ͡ ヤzャや キ⊥ ヱ⊥ギェ ⊥ マ ∠ ∇ヤゎ͡ ぴ
ゅ∠ヰΒ͡プ リ ∠ Α͡ギヤ͡⇒∠カ ゲ⊥ ⇒ヰ∠ ∇ルΙ
x や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠ ろ ∃ ⇒zレィ ∠
ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや ゾ ͡ ∇バΑ∠ リ∠ョヱ∠ - ユ⊥ Β͡ヌバ∠ ∇ャや コ⊥ ∇ヲヘ∠ ∇ャや マ ∠ ャ͡ク∠ヱ
∀ゆや∠グ∠ハ ヮ⊥ ャ∠ヱ∠ ゅ∠ヰΒ͡プ や⇔ギ͡ヤ⇒∠カ や⇔ケゅ∠ル ヮ⊥ ∇ヤカ ͡ ∇ギΑ⊥ ロ⊥ キ∠ ヱ⊥ギェ
⊥ ギz バ∠ わ∠ Α∠ ヱ∠
び ∀リΒ͡ヰョぁ
(Will be admit t ed t o Gardens under which rivers flow (in Paradise), t o abide t herein, and is t he
great success. And whosoever disobeys Allah and His Messenger, and t ransgresses His (set )
limit s, He will cast him int o t he Fire, t o abide t herein; and he shall have a disgraceful
t orment .) This is because he changed what Allah has ordained and disput ed wit h His j udgment .
Indeed, t his is t he behavior of t hose who do not agree wit h what Allah has decided and divided,
and t his is why Allah punishes t hem wit h humiliat ion in t he et ernal, painful t orment . Imam
Ahmad recorded t hat Abu Hurayrah said t hat , t he Messenger of Allah said,
び∀リΒ͡ヰョぁ ∀ゆや∠グ∠ハぴ
(a disgraceful t orment .).'' In t he chapt er on inj ust ice in t he will, Abu Dawud recorded in his
Sunan t hat Abu Hurayrah said t hat t he Messenger of Allah said,
リ
∠ Βあわシ
͡ ぶ͡ や る͡ ハ
∠ ゅ∠トよ͡ り∠ ぺ∠∇ゲヨ∠ ∇ャや ヱ͡ ぺ∠ モ
⊥ ヨ∠ ∇バΒ∠ ャ∠ モ∠ィ ⊥ ゲz ャや ラ
z ま͡»
ヶ͡プ ラ ͡ やzケゅ∠ツΒ⊥ プ∠ ∩⊥れ∇ヲヨ∠ ∇ャや ゅ∠ヨワ⊥ ゲ⊥ ツ ⊥ ∇エΑ∠ zユを⊥ ∩⇔るレ∠ シ ∠
«ケゅzレャや ゅ∠ヨヰ⊥ ∠ャ ょ ⊥ イ ͡ わ∠ プ∠ ∩͡る⇒zΒタ
͡ ヲ∠ ∇ャや
(A man or a woman might perform act ions in obedience t o Allah for sixt y years. Yet , when t hey
are near deat h, t hey leave an unfair will and t hus acquire t he Fire.) Abu Hurayrah t hen recit ed
t he Ayah,
びケy べ∠ツョ⊥ ゲ∠ ∇Βビ
∠ リ
∃ ∇Αキ∠ ∇ヱぺ∠ べ∠ヰよ͡ ヴ∠タヲ⊥Α る∃ Βz タ
͡ ヱ∠ ギ͡ ∇バよ∠ リ͡ョぴ
(Aft er payment of legacies he (or she) may have bequeat hed or debt s, so t hat no loss is
caused), unt il,
∇やヱ⊥ギヰ͡ ∇ゼわ∠ ∇シゅ∠プ ∇ユム⊥ も͡ べ∠ジルあ リ͡ョ る∠ ゼ ∠エ͡ ⇒∠ヘ∇ャや リ ∠ Β͡ゎ∇ほΑ∠ ヴ͡わ⇒∠ヤャや∠ヱぴ
ヴ͡プ リ z ワ⊥ ヲ⊥ムジ ͡ ∇ョほ∠プ∠ ∇やヱ⊥ギ͡ヰ∠セ ラ͡みプ∠ ∇ユム⊥ ∇レョあ る⇔ バ∠よ∇ケぺ∠ リ z ヰ͡ ∇Βヤ∠ハ
∠
zリヰ⊥ ャ∠ ヮ⊥ ヤzャや モ
∠ バ∠ ∇イΑ∠ ∇ヱぺ∠ れ ⊥ ∇ヲヨ∠ ∇ャや リ
z ワ⊥ ゅzプ∠ヲ∠わ∠Α ヴzわェ ∠ れ
͡ ヲ⊥Βら⊥ ∇ャや
ゅ∠よゅ∠ゎ ラ͡みプ∠ ゅ∠ヨワ⊥ ヱ⊥クゅ∠⇒∠プ ∇ユム⊥ レ͡ョ ゅ∠ヰレ͡ ⇒∠Βゎ͡ ∇ほΑ∠ ラ
∠ や∠グヤzャや∠ヱ - Κ ⇔ Β͡らシ ∠
ゅ⇔よやヲz ゎ∠ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラ z ま͡ べ∠ヨヰ⊥ ∇レハ
∠ ∇やヲ⊥ッゲ͡ ∇ハほ∠プ∠ ゅ∠エヤ∠∇タぺ∠ヱ∠
び ゅ⇔ヨΒ͡ェケz
(15. And t hose of your women who commit illegal sexual int ercourse, t ake t he evidence of four
wit nesses from among you against t hem; and if t hey t est ify, confine t hem (i.e. women) t o
houses unt il deat h comes t o t hem or Allah ordains for t hem some (ot her) way.) (16. And t he
t wo persons among you who commit illegal sexual int ercourse, punish t hem bot h. And if t hey
repent and do right eous good deeds, leave t hem alone. Surely, Allah is Ever t he One Who
accept s repent ance, (and He is) Most Merciful.)
びる∠ ゼ
∠エ
͡ ⇒∠ヘ∇ャや リ
∠ Β͡ゎ∇ほΑ∠ ヴ͡わ⇒∠ヤャや∠ヱぴ
ゅルゴャや ヶレバΑ
ラ͡みプ∠ ∇ユム⊥ ∇レョあ る⇔ バ∠よ∇ケぺ∠ リ
z ヰ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ギヰ͡ ∇ゼわ∠ ∇シゅ∠プ ∇ユム⊥ も͡ べ∠ジルあ リ͡ョぴ
zリワ⊥ ゅzプヲ∠ わ∠ Α∠ ヴzわェ
∠ れ ͡ ヲ⊥Βら⊥ ∇ャや ヴ͡プ リ z ワ⊥ ヲ⊥ムジ ͡ ∇ョほ∠プ∠ ∇やヱ⊥ギ͡ヰ∠セ
びΚ
⇔ Β͡らシ ∠ zリヰ⊥ ャ∠ ヮ⊥ zヤャや モ
∠ バ∠ ∇イΑ∠ ∇ヱぺ∠ れ⊥ ∇ヲヨ∠ ∇ャや
(And t hose of your women who commit illegal sexual int ercourse, t ake t he evidence of four
wit nesses from among you against t hem; and if t hey t est ify, confine t hem (i.e. women) t o
houses unt il deat h comes t o t hem or Allah ordains for t hem some (ot her) way.) ` Some ot her
way' ment ioned here is t he abrogat ion of t his ruling t hat came lat er. Ibn ` Abbas said, "The
early ruling was confinement , unt il Allah sent down Surat An-Nur (chapt er 24) which abrogat ed
t hat ruling wit h t he ruling of flogging (for fornicat ion) or st oning t o deat h (for adult ery).''
Similar was report ed from ` Ikrimah, Sa` id bin Jubayr, Al-Hasan, ` At a' Al-Khurasani, Abu Salih,
Qat adah, Zayd bin Aslam and Ad-Dahhak, and t his is a mat t er t hat is agreed upon. Imam Ahmad
recorded t hat ` Ubadah bin As-Samit said, "When t he revelat ion descended upon t he Messenger
of Allah , it would affect him and his face would show signs of st rain. One day, Allah sent down
a revelat ion t o him, and when t he Messenger was relieved of it s st rain, he said,
ょ⊥ Βあ んz ャや ∩ゅ⇔ヤΒ͡らシ
∠ zリヰ⊥ ャ∠ ぶ ⊥ や モ ∠ バ∠ ィ∠ ∇ギホ∠ ∩ヶあレハ ∠ やヱ⊥グカ ⊥»
ユ∀ ∇ィケ∠ ヱ∠ ∩∃るも∠ ゅ͡ョ ギ⊥ ∇ヤィ
∠ ょ⊥ Βあ ⇒⇒zんャや ∩͡ゲ∇ムら͡ ∇ャゅ͡よ ゲ⊥ ∇ムら͡ ∇ャや∠ヱ ∩͡ょΒあ んz ャゅ͡よ
«る∠レシ ∠ ヶ ⊥ ∇ヘル∠ zユを⊥ る∃ も∠ ゅ͡ョ ギ⊥ ∇ヤィ
∠ ゲ⊥ ∇ムら͡ ∇ャや∠ヱ ∩͡りケ∠ ゅ∠イエ
͡ ∇ャゅ͡よ
(Take from me: Allah has made some ot her way for t hem. The married wit h t he married, t he
unmarried wit h t he unmarried. The married get s a hundred lashes and st oning t o deat h, while
t he unmarried get s a hundred lashes t hen banishment for a year.)'' Muslim and t he collect ors of
t he Sunan recorded t hat ` Ubadah bin As-Samit said t hat t he Prophet said,
∩ゅ⇔ヤΒ͡らシ∠ zリヰ⊥ ャ∠ ぶ
⊥ やモ∠ バ∠ ィ
∠ ∇ギホ∠ ∩ヶあレハ ∠ やヱ⊥グカ ⊥ ヶあレハ ∠ やヱ⊥グカ ⊥»
ょ
⊥ Βあ んz ャや∠ヱ ∩∃ュゅ∠ハ ょ⊥ Α͡ゲ∇ピゎ∠ ヱ∠ る∃ も∠ ゅ͡ョ ギ⊥ ∇ヤィ
∠ ゲ͡ ∇ムら͡ ∇ャゅ͡よ ゲ⊥ ∇ムら͡ ∇ャや
«ユ∇ィゲz ャや∠ヱ る∃ も∠ ゅ͡ョ ギ⊥ ∇ヤィ
∠ ょ ͡ Βあ んz ャゅ͡よ
(Take from me, t ake from me. Allah has made some ot her way for t hem: t he (unmarried) get s
a hundred lashes and banishment for one year, while t he (married) get s a hundred lashes and
st oning t o deat h.) At -Tirmidhi said, "Hasan Sahih''. Allah said,
びべ∠ヨヰ⊥ ∇レハ
∠ ∇やヲ⊥ッゲ͡ ∇ハほ∠プ∠ ぴ
(leave t hem alone), do not verbally abuse t hem aft er t hat , since he who t ruly repent s is j ust
like he who has no sin,
びゅ⇔ヨΒ͡ェケz ゅ⇔よやzヲゎ∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Surely, Allah is Ever t he One Who accept s repent ance, Most Merciful.) The following is
recorded in t he Two Sahihs:
びょ
∃ Α͡ゲホ∠ リ͡ョ ラ
∠ ヲ⊥よヲ⊥わΑ∠ zユを⊥ ぴ
(and repent soon (aft erwards)), "Unt il j ust before he (or she) looks at t he angel of deat h.'' Ad-
Dahhak said, "Every t hing before deat h is ` soon aft erwards .''' Al-Hasan Al-Basri said about t he
Ayah,
びょ
∃ Α͡ゲホ∠ リ͡ョ ラ
∠ ヲ⊥よヲ⊥わΑ∠ zユを⊥ ぴ
(and repent soon aft erwards), "Just before his last breat h leaves his t hroat .'' ` Ikrimah said, "All
of t his life is ` soon aft erwards .''' Imam Ahmad recorded t hat Ibn ` Umar said t hat t he
Messenger said,
ゅ⇔ヨΒ͡ヤハ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや ゆ
⊥ ヲ⊥わΑ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
びゅ⇔ヨΒ͡ムェ ∠
(It is t hey t o whom Allah will forgive and Allah is Ever All-Knower, All-Wise.) Surely, when hope
in cont inued living diminishes, t he angel of deat h comes fort h and t he soul reaches t he t hroat ,
approaches t he chest and arrives at t he st at e where it is being gradually pulled out , t hen t here
is no accept ed repent ance, nor a way out of t hat cert ain end. Hence Allah's st at ement s,
や∠クま͡ ヴzわェ
∠ ろ
͡ ⇒∠ゃΒあ ジ
z ャや ∠ラヲ⊥ヤ∠ヨ∇バ∠Α リ∠ Α͡グヤzャ͡ る⊥ よ∠ ∇ヲzわャや ろ͡ ジ ∠ ∇Βャ∠ヱ∠ ぴ
びラ
∠Ι
xやろ ⊥ ∇らゎ⊥ ヴあルま͡ メ
∠ ゅ∠ホ れ
⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ワ⊥ ギ∠ ェ∠ ぺ∠ ゲ∠ ツ
∠ ェ ∠
(And of no effect is t he repent ance of t hose who cont inue t o do evil deeds unt il deat h faces
one of t hem and he says: "Now I repent ,'') and,
ゅ⇔ジ∇ヘル∠ ノ⊥ ヘ∠ レ∠Α Ι
∠ マ∠ よあ ケ∠ ろ
͡ ⇒∠Αや∠¬ ヂ ⊥ ∇バよ∠ ヴ͡ゎ∇ほΑ∠ ュ∠ ∇ヲΑ∠ ぴ
ヴ͡プ ∇ろら∠ ジ ∠ ミ∠ ∇ヱぺ∠ モ
⊥ ∇らホ∠ リ͡ョ ∇ろレ∠ ョ∠ や∠¬ ∇リム⊥ ゎ∠ ∇ユャ∠ ゅ∠ヰル⊥ ゅ∠ヨΑ͡ま
びや⇔ゲ∇Βカ∠ ゅ∠ヰレ͡ ⇒∠ヨΑ͡ま
(The day t hat some of t he signs of your Lord do come, no good will it do t o a person t o believe
t hen, if he believed not before, nor earned good t hrough his fait h.) 6:158 . oAllah said,
び∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ラ
∠ ヲ⊥ゎヲ⊥ヨΑ∠ リ
∠ Α͡グャzや Ι
∠ ヱ∠ ぴ
(nor of t hose who die while t hey are disbelievers.) Consequent ly, when t he disbeliever dies
while st ill a disbeliever and polyt heist , his sorrow and repent ance shall not avail him. If he
were t o ransom himself, even wit h t he eart h's fill of gold, it will not be accept ed from him. Ibn
` Abbas, Abu Al-` Aliyah and Ar-Rabi` bin Anas said t hat t he Ayah:
び∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ラ
∠ ヲ⊥ゎヲ⊥ヨΑ∠ リ
∠ Α͡グャzや Ι
∠ ヱ∠ ぴ
(nor of t hose who die while t hey are disbelievers), was revealed about t he people of Shirk.
Imam Ahmad recorded t hat Usamah bin Salman said t hat Abu Dharr said t hat t he Messenger of
Allah said,
«る∠ミゲ͡ ∇ゼョ⊥ ヶ
∠ ワ͡ ヱ∠ ザ
⊥ ∇ヘzレャや ァ
∠ ゲ⊥ ∇ガゎ∠ ∇ラぺ∠»
(When t he soul is removed while one is a polyt hiest .) Allah t hen said,
びゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ ャ∠ ゅ∠ル∇ギわ∠ ∇ハぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(For t hem We have prepared a painful t orment ), t orment t hat is severe, et ernal and enormous.
びリ
z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ べ∠ョ ヂ
͡ ∇バら∠ よ͡ ∇やヲ⊥らワ∠ ∇グわ∠ ャ͡ リ
z ワ⊥ ヲ⊥ヤツ
⊥ ∇バ∠ゎ Ι
∠ ヱ∠ ぴ
(nor t o prevent t hem from marriage, in order t o t ake part of what you have given t hem,) Allah
commands: Do not t reat t he woman harshly so t hat she gives back all or part of t he dowry t hat
she was given, or forfeit s one of her right s by means of coercion and oppression. Allah's
st at ement ,
びる∃ レ∠ Βあ ら∠ ョぁ る∃ ゼ
∠ェ
͡ ゅ∠ヘよ͡ リ
∠ Β͡ゎ∇ほΑ∠ ラ∠ぺ Ι
z ま͡ぴ
(unless t hey commit open Fahishah.) Ibn Mas` ud, Ibn ` Abbas, Sa` id bin Al-Musayyib, Ash-
Sha` bi, Al-Hasan Al-Basri, Muhammad bin Sirin, Sa` id bin Jubayr, Muj ahid, ` Ikrimah, ` At a' Al-
Khurasani, Ad-Dahhak, Abu Qilabah, Abu Salih, As-Suddi, Zayd bin Aslam and Sa` id bin Abi Hilal
said t hat t his refers t o illicit sex. Meaning t hat if t he wife commit s adult ery, you are allowed t o
t ake back t he dowry you gave her. You are also allowed t o annoy her, unt il she gives back t he
dowry in ret urn for a Khula` .'' In Surat Al-Baqarah, Allah said,
Ι
z ま͡ ゅ⇔ゃ∇Βセ
∠ リ
z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ べzヨョ͡ ∇やヱ⊥グカ ⊥ ∇ほゎ∠ ラ∠ぺ ∇ユム⊥ ャ∠ モ
ぁエ͡ Α∠ Ι
∠ ヱ∠ ぴ
びヮ͡ ヤzャや キ∠ ヱ⊥ギェ
⊥ ゅ∠ヨΒ͡ボΑ⊥ Ι z ぺ∠ べ∠プゅ∠ガΑ∠ ラ∠ぺ
(And it is not lawful for you (men) t o t ake back (from your wives) any of what you have given
t hem, except when bot h part ies fear t hat t hey would be unable t o keep t he limit s ordained by
Allah) 2:229 . Ibn ` Abbas, ` Ikrimah and Ad-Dahhak said t hat Fahishah refers t o disobedience
and defiance. Ibn Jarir chose t he view t hat it is general, encompasses all t hese meanings,
adult ery, disobedience, defiance, rudeness, and so fort h. Meaning t hat he is allowed t o annoy
his wife when she does any of t hese act s unt il she forfeit s all or part of her right s and he t hen
separat es from her, and t his view is good, and Allah knows best .
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リ
z ワ⊥ ヱ⊥ゲセ
͡ ゅ∠ハヱ∠ ぴ
(And live wit h t hem honorably), by saying kind words t o t hem, t reat ing t hem kindly and making
your appearance appealing for t hem, as much as you can, j ust as you like t he same from t hem.
Allah said in anot her Ayah,
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ リ
z ヰ͡ ∇Βヤ∠ハ
∠ ン͡グャzや モ
⊥ ∇んョ͡ リ
z ヰ⊥ ャ∠ヱ∠ ぴ
(And t hey have right s similar over t hem t o what is reasonable) 2:228 . The Messenger of Allah
said,
«マ∇ヤわ͡ よ͡ ロ͡ グ͡ ワ»
(This vict ory is for t hat vict ory .)'' When t he Prophet was at t he home of one of his wives,
somet imes all of his wives would meet t here and eat t oget her, and t hey would t hen go back t o
t heir homes. He and his wife would sleep in t he same bed, he would remove his upper
garment , sleeping in only his lower garment . The Prophet used t o t alk t o t he wife whose night
it was, aft er praying ` Isha' and before he went t o sleep. Allah said,
びる∀ レ∠ ジ
∠ェ
∠ ∀り∠ヲ∇シぺ⊥ ヮ͡ ヤzャや メ
͡ ヲ⊥シケ∠ ヴ͡プ ∇ユム⊥ ャ∠ ラ
∠ ゅ∠ミ ∇ギボ∠ ャzぴ
(Indeed in t he Messenger of Allah you have a good example t o follow) 33:21 . Allah said,
モ
∠ バ∠ ∇イΑ∠ ヱ∠ ゅ⇔ゃ∇Βセ
∠ ∇やヲ⊥ワゲ∠ ∇ムゎ∠ ラ∠ぺ ヴ∠ジバ∠ プ∠ リ
z ワ⊥ ヲ⊥ヨわ⊥ ∇ワ͡ゲ∠ミ ラ͡みプ∠ ぴ
びや⇔ゲΒ͡んミ∠ や⇔ゲ∇Βカ ∠ ヮ͡ Β͡プ ヮ⊥ zヤャや
(If you dislike t hem, it may be t hat you dislike a t hing and Allah brings t hrough it a great deal
of good.) Allah says t hat your pat ience, which is demonst rat ed by keeping wives whom you
dislike, carries good rewards for you in t his life and t he Hereaft er. Ibn ` Abbas comment ed on
t his Ayah, "That t he husband may feel compassion t owards his wife and Allah gives him a child
wit h her, and t his child carries t remendous goodness.'' An aut hent ic Hadit h st at es,
∩ゅ⇔ボヤ⊥カ
⊥ ゅ∠ヰ∇レョ͡ テ
∠ガ͡シ
∠ ∇ラま͡ ∩⇔るレ∠ ョ͡ ∇ぽョ⊥ ∀リ͡ョ∇ぽョ⊥ ∇ポゲ∠ ∇ヘΑ∠ ゅ∠ャ»
«ゲ∠カへ ゅ∠ヰ∇レョ͡ ヶ∠ッ ͡ ケ∠
(No believing man should hat e his believing wife. If he dislikes a part of her conduct , he would
surely like anot her.)
∇ユわ⊥ ∇Βゎ∠ や∠¬ヱ∠ ァ ∃ ∇ヱコ∠ ラ∠ ゅ∠ムョz ァ ∃ ∇ヱコ∠ メ ∠ や∠ギ∇らわ͡ ∇シや ユ⊥ ゎぁ ∇キケ∠ ぺ∠ ∇ラま͡ヱ∠ ぴ
ヮ⊥ ル∠ ヱ⊥グカ ⊥ ∇ほゎ∠ ぺ∠ ゅ⇔ゃ∇Βセ
∠ ヮ⊥ ∇レョ͡ ∇やヱ⊥グカ
⊥ ∇ほゎ∠ Κ∠ プ∠ や⇔ケゅ∠ト∇レホ͡ zリワ⊥ や∠ギ∇ェま͡
び ゅ⇔レΒ͡らョぁ ゅ⇔ヨ∇をま͡ヱ∠ ゅ⇔レ⇒∠わ∇ヰよ⊥
(But if you int end t o replace a wife by anot her and you have given one of t hem a Qint ar, t ake
not t he least bit of it back; would you t ake it wrongfully wit hout a right and (wit h) a manifest
sin) The Ayah commands: When one of you want s t o divorce a wife and marry anot her one, he
must not t ake any port ion of t he dowry he gave t o t he first wife, even if it were a Qint ar of
money. We ment ioned t he meaning of Qint ar in t he Tafsir of Surah Al ` Imran. This Ayah is clear
in it s indicat ion t hat t he dowry could be subst ant ial. ` Umar bin Al-Khat t ab used t o discourage
giving a large dowry, but lat er on changed his view. Imam Ahmad recorded t hat Abu Al-` Aj fa'
As-Sulami said t hat he heard ` Umar bin Al-Khat t ab saying, "Do not exaggerat e wit h t he dowry
of women, had t his pract ice been an honor in t his world or a part of Taqwa, t hen t he Prophet
would have had more right t o pract ice it t han you. The Messenger of Allah never gave any of
his wives, nor did any of his daught ers receive a dowry more t han t welve Uwqiyah. A man used
t o pay a subst ant ial dowry and t hus conceal enmit y t owards his wife!'' Ahmad and t he collect ors
of Sunan collect ed t his Hadit h t hrough various chains of narrat ion, and At -Tirmidhi said, "Hasan
Sahih''. Al-Hafiz Abu Ya` la recorded t hat Masruq said, "` Umar bin Al-Khat t ab st ood up on t he
Minbar of t he Messenger of Allah and said, ` O people! Why do you exaggerat e concerning t he
dowry given t o women The Messenger of Allah and his Companions used t o pay up t o four
hundred Dirhams for a dowry, or less t han t hat . Had paying more for a dowry been a part of
Taqwa or an honor, you would not have led t hem in t his pract ice. Therefore, I do not want t o
hear about a man who pays more t han four hundred Dirhams for a dowry.' He t hen went down
t he Minbar, but a woman from Quraysh said t o him, ` O Leader of t he Fait hful! You prohibit ed
people from paying more t han four hundred Dirhams in a dowry for women' He said, ` Yes.' She
said, ` Have you not heard what Allah sent down in t he Qur'an' He said, ` Which part of it ' She
said, ` Have you not heard Allah's st at ement ,
びや⇔ケゅ∠ト∇レホ͡ zリワ⊥ や∠ギ∇ェま͡ ∇ユわ⊥ ∇Βゎ∠ や∠¬ヱ∠ ぴ
(And you have given one of t hem a Qint ar)' He said, ` O Allah! Forgive me...' He t hen went back
and st ood up on t he Minbar saying, ` I had prohibit ed you from paying more t han four hundred
Dirhams in a dowry for women. So, let everyone pay what he likes from his money.''' The chain
of narrat ion for t his Hadit h is st rong.
びヂ
∃ ∇バよ∠ ヴ∠ャま͡ ∇ユム⊥ ツ
⊥ ∇バよ∠ ヴ∠ツ∇プぺ∠ ∇ギホ∠ ヱ∠ ヮ⊥ ル∠ ヱ⊥グカ
⊥ ∇ほゎ∠ ブ
∠ ∇Βミ∠ ヱ∠ ぴ
(And how could you t ake it (back) while you have gone in unt o each ot her) how can you t ake
back t he dowry from t he woman wit h whom you had sexual relat ions and she had sexual
relat ions wit h you Ibn ` Abbas, Muj ahid, As-Suddi and several ot hers said t hat t his means sexual
int ercourse. The Two Sahihs record t hat t he Messenger of Allah said t hree t imes t o t he spouses
who said t he Mula` anah;
ゅ∠ヨよ͡ ヲ∠ ヰ⊥ プ∠ ゅ∠ヰ∇Βヤ∠ハ
∠ ろ∠ ∇ホギ∠ タ
∠ ろ ∠ ∇レミ⊥ ∇ラま͡ ∩∠マャ∠ メ ∠ ゅ∠ョ ゅ∠ャ»
ゅ∠ヰ∇Βヤ∠ハ
∠ ろ ∠ ∇よグ∠ ミ∠ ろ∠ ∇レミ⊥ ∇ラま͡ヱ∠ ∩ゅ∠ヰィ ͡ ∇ゲプ∠ ∇リョ͡ ろ ∠ ∇ヤヤ∠∇エわ∠ ∇シや
«ゅ∠ヰ∇レョ͡ マ
∠ ャ∠ ギ⊥ バ∠ ∇よぺ∠ ヲ∠ ヰ⊥ プ∠
(You have no money. If you are t he one who said t he t rut h, t he dowry is in ret urn for t he right
t o have sexual int ercourse wit h her. If you are t he one who ut t ered t he lie, t hen t his money is
even fart her from your reach.) Similarly Allah said;
ヂ
∃ ∇バよ∠ ヴ∠ャま͡ ∇ユム⊥ ツ
⊥ ∇バよ∠ ヴ∠ツ∇プぺ∠ ∇ギホ∠ ヱ∠ ヮ⊥ ル∠ ヱ⊥グカ
⊥ ∇ほゎ∠ ブ
∠ ∇Βミ∠ ヱ∠ ぴ
び ゅ⇔ヌΒ͡ヤビ
∠ ゅ⇔ボ⇒∠んΒあョ ユ⊥ムレ͡ョ ラ ∠ ∇グカ
∠ ぺ∠ヱ∠
(And how could you t ake it (back) while you have gone in unt o each ot her and t hey have t aken
from you a firm and st rong covenant ) (Be kind wit h women, for you have t aken t hem by Allah's
covenant and earned t he right t o have sexual relat ions wit h t hem by Allah's Word.)
び¬͡ べ∠ジレあ ャや リ
∠ ョあ ∇ユミ⊥ ぼ⊥ ゅ∠よや∠¬ ウ
∠ ム∠ ル∠ ゅ∠ョ ∇やヲ⊥エム͡ レ∠ゎ Ι
∠ ヱ∠ ぴ
(And marry not women whom your fat hers married,) Allah prohibit s marrying t he women whom
t he fat her married, in honor and respect t o t he fat hers, not allowing t heir children t o have
sexual relat ions wit h t heir wives aft er t hey die. A woman becomes ineligible for t he son of her
husband as soon as t he marriage cont ract is conduct ed, and t here is a consensus on t his ruling.
Ibn Jarir recorded t hat Ibn ` Abbas said, "During t he t ime of Jahiliyyah, t he people used t o
prohibit what Allah prohibit s (concerning marriage), except marrying t he st epmot her and
t aking t wo sist ers as rival wives. Allah sent down,
び¬͡ べ∠ジレあ ャや リ
∠ ョあ ∇ユミ⊥ ぼ⊥ ゅ∠よや∠¬ ウ
∠ ム∠ ル∠ ゅ∠ョ ∇やヲ⊥エム͡ レ∠ゎ Ι
∠ ヱ∠ ぴ
(And marry not women whom your fat hers married,) and,
びリ
͡ ∇Βわ∠ ∇カΙ
y やリ
∠ ∇Βよ∠ ∇やヲ⊥バヨ∠ ∇イゎ∠ ラ∠ぺヱ∠ ぴ
(and t wo sist ers in wedlock at t he same t ime) 4:23 .'' Similar was report ed from ` At a' and
Qat adah. Therefore, t he pract ice t hat t he Ayah ment ions is prohibit ed for t his Ummah, being
disgraced as an awful sin, r
びΚ
⇔ Β͡らシ
∠ ¬∠ べ∠シヱ∠ ゅ⇔わ∇ボョ∠ ヱ∠ る⇔ ゼ
∠エ
͡ ⇒∠プ ラ
∠ ゅ∠ミ ヮ⊥ zルま͡ぴ
(Indeed it was shameful and Maqt an, and an evil way.) Allah said in ot her Ayat ,
びリ
∠ト
∠ よ∠ ゅ∠ョヱ∠ ゅ∠ヰ∇レョ͡ ゲ∠ ヰ∠ ニ
∠ ゅ∠ョ ズ
∠ ェ
͡ ヲ∠ ヘ∠ ∇ャや ∇やヲ⊥よゲ∠ ∇ボゎ∠ Ι
∠ ヱ∠ ぴ
(Come not near t o Al-Fawahish (shameful act s) whet her commit t ed openly or secret ly) 6:151 ,
and,
びΚ
⇔ Β͡らシ
∠ ¬∠ べ∠シヱ∠ る⇔ ゼ
∠ェ
͡ ゅ∠プ ラ
∠ ゅ∠ミ ヮ⊥ zルま͡ ヴ∠ルゴあ ャや ∇やヲ⊥よゲ∠ ∇ボゎ∠ Ι
∠ ヱ∠ ぴ
(And come not near t o unlawful sex. Verily, it is a Fahishah and an evil way.) 17:32 In t his
Ayah (4:22), Allah added,
びゅ⇔わ∇ボョ∠ ヱ∠ ぴ
(and Maqt an), meaning, offensive. It is a sin it self and causes t he son t o hat e his fat her aft er
he marries his wife. It is usual t hat whoever marries a woman dislikes t hose who married her
before him. This is one reason why t he Mot hers of t he Fait hful were not allowed for anyone in
marriage aft er t he Messenger . They are indeed t he Mot hers of t he Fait hful since t hey married
t he Messenger , who is like t he fat her t o t he believers. Rat her, t he Prophet 's right is far great er
t han t he right of a fat her, and his love comes before each person loving himself, may Allah's
peace and blessings be on him. ` At a' bin Abi Rabah said t hat t he Ayah,
びゅ⇔わ∇ボョ∠ ヱ∠ ぴ
(and Maqt an), means, Allah will hat e him,
びΚ
⇔ Β͡らシ
∠ ¬∠ べ∠シヱ∠ ぴ
(and an evil way), for t hose who t ake t his way. Therefore, t hose who commit t his pract ice will
have commit t ed an act of reversion from t he religion and deserve capit al punishment and
confiscat ion of t heir propert y, which will be given t o t he Muslim Treasury. Imam Ahmad and
t he collect ors of Sunan recorded t hat Al-Bara' bin ` Azib said t hat his uncle Abu Burdah was sent
by t he Messenger of Allah t o a man who married his st epmot her t o execut e him and confiscat e
his money.
∇ユム⊥ ゎ⊥ ヲ∠ カ
∠ ぺ∠ヱ∠ ∇ユム⊥ わ⊥ ⇒∠レよ∠ ヱ∠ ∇ユム⊥ わ⊥ ⇒∠ヰョz ぺ⊥ ∇ユム⊥ ∇Βヤ∠ハ ∠ ∇ろョ∠ ゲあ ェ ⊥ぴ
ろ͡ ∇カΙ yや れ ⊥ ゅ∠レよ∠ ヱ∠ ォ ͡Ι xや れ ⊥ ゅ∠レよ∠ ヱ∠ ∇ユム⊥ わ⊥ ⇒∠ヤ⇒∠カヱ∠ ∇ユム⊥ わ⊥ ⇒zヨハ ∠ ヱ∠
リ∠ ョあ ユ⊥ムゎ⊥ ヲ∠ カ ∠ ぺ∠ヱ∠ ∇ユム⊥ レ∠ ∇バッ ∠ ∇ケぺ∠ ヴ͡ゎΚ z ∇ャや ユ⊥ ム⊥ わ⊥ ⇒∠ヰョz ぺ⊥ヱ∠
ヴ͡プ ヴ͡わ⇒ヤzャや ユ⊥ ム⊥ ら⊥ も͡ ゅ∠よケ∠ ヱ∠ ∇ユム⊥ も͡ べ∠ジル͡ ろ ⊥ ⇒∠ヰョz ぺ⊥ヱ∠ る͡ ハ ∠ ゅ∠ッゲz ャや
∇ユャz ラ͡みプ∠ リ z ヰ͡ よ͡ ∇ユわ⊥ ∇ヤカ
∠ キ∠ ヴ͡わ⇒zヤャや ユ⊥ ム⊥ も͡ べ∠ジルあ リあョ ∇ユミ⊥ ケ͡ ヲ⊥イェ ⊥
モ⊥ ゃ͡ ⇒∠ヤェ ∠ ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ ∠ ゥ ∠ ゅ∠レィ
⊥ Κ ∠ プ∠ リ z ヰ͡ よ͡ ∇ユわ⊥ ∇ヤカ∠ キ∠ ∇やヲ⊥ルヲ⊥ムゎ∠
リ∠ ∇Βよ∠ ∇やヲ⊥バヨ∠ ∇イゎ∠ ラ∠ぺヱ∠ ∇ユム⊥ ら͡ ⇒∠ヤ∇タぺ∠ ∇リョ͡ リ ∠ Α͡グャzや ユ⊥ ム⊥ も͡ べ∠レ∇よぺ∠
や⇔ケヲ⊥ヘビ ∠ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラ z ま͡ ブ∠ ヤ∠シ
∠ ∇ギホ∠ ゅ∠ョ Ι z ま∠ リ ͡ ∇Βわ∠ ∇カΙyや
び ゅ⇔ヨΒ͡ェケz
(23. Forbidden t o you (for marriage) are: your mot hers, your daught ers, your sist ers, your
fat her's sist ers, your mot her's sist ers, your brot her's daught ers, your sist er's daught ers, your
fost er mot hers who suckled you, your fost er milk suckling sist ers, your wives' mot hers, your
st epdaught ers under your guardianship, born of your wives unt o whom you have gone in -- but
t here is no sin on you if you have not gone in unt o t hem (t o marry t heir daught ers), -- t he wives
of your sons who (spring) from your own loins, and t wo sist ers in wedlock at t he same t ime,
except for what has already passed; verily, Allah is Oft - Forgiving, Most Merciful.)
び∇ユム⊥ ゎ⊥ ヲ∠ カ
∠ ぺ∠ヱ∠ ∇ユム⊥ わ⊥ ⇒∠レよ∠ ヱ∠ ∇ユム⊥ わ⊥ ⇒∠ヰョz ぺ⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ∇ろョ∠ ゲあ ェ
⊥ぴ
(Forbidden t o you (for marriage) are: your mot hers, your daught ers, your sist ers...) At -Tabari
recorded t hat Ibn ` Abbas said, "Seven degrees of blood relat ion and seven degrees of marriage
relat ion are prohibit ed (for marriage).'' He t hen recit ed t he Ayah,
∇ユム⊥ ゎ⊥ ヲ∠ カ
∠ ぺ∠ヱ∠ ∇ユム⊥ わ⊥ ⇒∠レよ∠ ヱ∠ ∇ユム⊥ わ⊥ ⇒∠ヰョz ぺ⊥ ∇ユム⊥ ∇Βヤ∠ハ∠ ∇ろョ∠ ゲあ ェ ⊥ぴ
びろ ͡ ∇カΙ y やれ
⊥ ゅ∠レよ∠ ヱ∠ ォ ͡Ι
xやれ ⊥ ゅ∠レよ∠ ヱ∠ ∇ユム⊥ わ⊥ ⇒∠ヤ⇒∠カヱ∠ ∇ユム⊥ わ⊥ ⇒zヨハ
∠ ヱ∠
(Forbidden t o you (for marriage) are: your mot hers, your daught ers, your sist ers, your fat her's
sist ers, your mot her's sist ers, your brot her's daught ers, your sist er's daught ers) and t hese are
t he t ypes prohibit ed by blood relat ion.'' Allah's st at ement ,
リ
∠ ョあ ユ⊥ムゎ⊥ ヲ∠ カ
∠ ぺ∠ヱ∠ ∇ユム⊥ レ∠ ∇バッ
∠ ∇ケぺ∠ ヴ͡ゎΚ
z ∇ャや ユ⊥ ム⊥ わ⊥ ⇒∠ヰョz ぺ⊥ヱ∠ ぴ
びる͡ ハ
∠ ゅ∠ッゲz ャや
(Your fost er mot hers who suckled you, your fost er milk suckling sist ers) means, j ust as your
mot her who bore you is prohibit ed for you in marriage, so is your mot her from suckling
prohibit ed for you. Al-Bukhari and Muslim recorded t hat ` A'ishah, t he Mot her of t he Fait hful,
said t hat t he Messenger of Allah said,
∇ユミ⊥ ケ͡ ヲ⊥イェ
⊥ ヴ͡プ ヴ͡わ⇒zヤャや ユ⊥ ム⊥ ら⊥ も͡ ゅ∠よケ∠ ヱ∠ ∇ユム⊥ も͡ べ∠ジル͡ ろ⊥ ⇒∠ヰョz ぺ⊥ヱ∠ ぴ
∇やヲ⊥ルヲ⊥ムゎ∠ ∇ユャz ラ͡みプ∠ リ
z ヰ͡ よ͡ ∇ユわ⊥ ∇ヤカ∠ キ∠ ヴ͡わ⇒zヤャや ユ⊥ ム⊥ も͡ べ∠ジルあ リあョ
び∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ ∠ ゅ∠レィ
⊥ Κ ∠ プ∠ リz ヰ͡ よ͡ ∇ユわ⊥ ∇ヤカ
∠ キ∠
(Your wives' mot hers, your st epdaught ers under your guardianship, born of your wives unt o
whom you have gone in - but t here is no sin on you if you have not gone in unt o t hem,) As for
t he mot her of t he wife, she becomes prohibit ed for marriage for her son-in-law when t he
marriage is conduct ed, whet her t he son-in-law has sexual relat ions wit h her daught er or not .
As for t he wife's daught er, she becomes prohibit ed for her st epfat her when he has sexual
relat ions wit h her mot her, aft er t he marriage cont ract is rat ified. If t he man divorces t he
mot her before having sexual relat ions wit h her, he is allowed t o marry her daught er. So Allah
said;
ヴ͡わ⇒zヤャや ユ⊥ ム⊥ も͡ べ∠ジルあ リあョ ∇ユミ⊥ ケ͡ ヲ⊥イェ ⊥ ヴ͡プ ヴ͡わ⇒zヤャや ユ⊥ ム⊥ ら⊥ も͡ ゅ∠よケ∠ ヱ∠ ぴ
ゥ
∠ ゅ∠レィ
⊥ Κ ∠ プ∠ リ z ヰ͡ よ͡ ∇ユわ⊥ ∇ヤカ
∠ キ∠ ∇やヲ⊥ルヲ⊥ムゎ∠ ∇ユャz ラ͡みプ∠ リ
z ヰ͡ よ͡ ∇ユわ⊥ ∇ヤカ∠ キ∠
び∇ユム⊥ ∇Βヤ∠ハ∠
(Your st epdaught ers under your guardianship, born of your wives unt o whom you have gone in -
- but t here is no sin on you if you have not gone in unt o t hem,) t o marry t he st epdaught er.
び∇ユミ⊥ ケ͡ ヲ⊥イェ
⊥ ヴ͡プ ヴ͡わ⇒zヤャや ユ⊥ ム⊥ ら⊥ も͡ ゅ∠よケ∠ ヱ∠ ぴ
(...your st epdaught ers under your guardianship,) The maj orit y of scholars st at e t hat t he
st epdaught er is prohibit ed in marriage for her st epfat her who consummat ed his marriage t o
her mot her whet her she was under his guardianship or not . The Two Sahih recorded t hat Umm
Habibah said, "O Messenger of Allah! Marry my sist er, t he daught er of Abu Sufyan (and in one
narrat ion ` Azzah bint Abu Sufyan).'' He said,
«マ͡ャク リ
∠ Βあらエ
͡ ゎ⊥ ヱ∠ ぺ∠»
メゅホ ∩ヶわカぺ ゲ∃ Βカ ヶプ ヶレミケゅセ リョ ょェぺヱ ∩るΒヤガヨよ マャ ろジャ .ユバル :ろャゅホ ∨:
«ヶ͡ャ モ
ぁエ͡ Α∠ ゅ∠ャ マ
͡ ャ͡ク ラ
z み͡プ∠ »
. メゅホ ∩るヨヤシ ヶよぺ ろレよ ウムレゎ ラぺ ギΑゲゎ マルぺ ゐギエわル ゅルみプ :ろャゅホ:
«る∠ヨヤ∠シ
∠ あュぺ⊥ ろ
∠ ∇レよ͡ »
メゅホ .ユバル :ろャゅホ ∨:
∇ろヤzェ
∠ ゅ∠ョ ヵ͡ゲ∇イェ ͡ ヶ͡プ ヶ͡わら∠ Β͡よケ∠ ∇リム⊥ ゎ∠ ∇ユャ∠ ∇ヲャ∠ ゅ∠ヰルz ま͡»
ヶ͡レ∇わバ∠ ッ
∠ ∇ケぺ∠ ∩͡るハ
∠ ゅ∠ッゲz ャや リ
∠ ョ͡ ヶ͡カぺ∠ ろ ⊥ ∇レら͡ ャ∠ ゅ∠ヰルz ま͡ ∩ヶ͡ャ
ゅ∠ャヱ∠ zリム⊥ ゎ͡ ゅ∠レよ∠ ヶ
z ヤ∠ハ
∠ リ
∠ ∇ッゲ͡ ∇バゎ∠ ゅ∠ヤプ∠ ∩⊥るら∠ ∇Αヲ∠ を⊥ る∠ ヨ∠ ヤ∠シ
∠ ゅ∠よぺ∠ヱ∠
«リ⊥ムゎ͡ や∠ヲカ ∠ ぺ∠
("Do you like t hat I do t hat '' She said, "I would not give you up for anyt hing, but t he best of
whom I like t o share wit h me in t hat which is right eously good, is my sist er.'' He said, "That is
not allowed for me.'' She said, "We were t old t hat you want t o marry t he daught er of Abu
Salamah.'' He asked, "The daught er of Umm Salamah'' She said, "Yes.'' He said, "Even if she was
not my st epdaught er and under my guardianship, she is st ill not allowed for me because she is
my niece from suckling, for Thuwaybah suckled me and Abu Salamah. Therefore, do not offer
me t o marry your daught ers or sist ers. '') In anot her narrat ion from Al-Bukhari,
«ヶ͡ャ ∇ろヤzェ
∠ ゅ∠ョ る∠ ヨ∠ ヤ∠シ
∠ zュぺ⊥ ∇ァヱz ゴ∠ ゎ∠ ぺ∠ ∇ユャ∠ ∇ヲャ∠ ヶあルま͡»
(Had I not married Umm Salamah, her daught er would not have been allowed for me anyway.)
Consequent ly, t he Messenger st at ed t hat his marriage t o Umm Salamah was t he real reason
behind t hat prohibit ion.
びリ
z ヰ͡ よ͡ ∇ユわ⊥ ∇ヤカ
∠ キ∠ ヴ͡わ⇒zヤャやぴ
(Your wives unt o whom you have gone in), meaning, had sexual relat ions wit h t hem, according
t o Ibn ` Abbas and several ot hers.
びユ⊥ ム⊥ も͡ べ∠レ∇よぺ∠ モ
⊥ ゃ͡ ⇒∠ヤェ
∠ ヱ∠ ぴ
(t he wives of your sons), and,
び∇ユム⊥ も͡ べ∠ジル͡ ろ
⊥ ⇒∠ヰョz ぺ⊥ヱ∠ ぴ
(your wives' mot hers). This is also t he explanat ion of Tawus, Ibrahim, Az-Zuhri and Makhul. It
means t hat t hese t wo Ayat encompass t hese t ypes of women, whet her t he marriage was
consummat ed or not , and t here is a consensus on t his ruling.
A Doubt and Rebuttal
Why is t he wife of one's son from suckling prohibit ed for him for marriage - t hat is, if she is no
longer married t o his son from suckling - as t he maj orit y of scholars st at e, alt hough t hey are
not relat ed by blood The answer is t he Prophet 's st at ement ,
«ょ∠ジレz ャや リ
∠ ョ͡ ュ⊥ ゲ⊥ ∇エΑ∠ ゅ∠ョ ネ
͡ ゅ∠ッゲz ャや リ
∠ ョ͡ ュ⊥ ゲ⊥ ∇エΑ∠ »
(Suckling prohibit s what blood relat ions prohibit .)
びブ
∠ ヤ∠シ
∠ ∇ギホ∠ ゅ∠ョ Ι
z ま∠ リ
͡ ∇Βわ∠ ∇カΙ
y やリ
∠ ∇Βよ∠ ∇やヲ⊥バヨ∠ ∇イゎ∠ ラ∠ぺヱ∠ ぴ
(...and t wo sist ers in wedlock at t he same t ime, except for what has already passed;) The Ayah
commands: you are prohibit ed t o t ake t wo sist ers as rival wives, or rival female-servant s,
except for what had happened t o you during t he t ime of Jahiliyyah, which We have forgiven
and erased. Therefore, no one is allowed t o t ake or keep t wo sist ers as rival wives, according
t o t he consensus of t he scholars of t he Companions, t heir followers, and t he Imams of old and
present . They all st at ed t hat t aking t wo sist ers as rival wives is prohibit ed, and t hat whoever
embraces Islam while married t o t wo sist ers at t he same t ime is given t he choice t o keep one
of t hem and divorce t he ot her. Imam Ahmad recorded t hat Ad-Dahhak bin Fayruz said t hat his
fat her said, "I embraced Islam while married t o t wo sist ers at t he same t ime and t he Prophet
commanded me t o divorce one of t hem.''
∇ユム⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ろ
∠ ∇ムヤ∠ョ∠ ゅ∠ョ Ι z ま͡ ¬͡ べ∠ジレあ ャや リ∠ ョ͡ ろ ⊥ ⇒∠レダ∠ ∇エヨ⊥ ∇ャや∠ヱぴ
ラ∠ぺ ∇ユム⊥ ャ͡ク∠ ¬∠ や∠ケヱ∠ ゅzョ ∇ユム⊥ ャ∠ モ zェ ͡ ぺ⊥ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや ょ ∠ ⇒∠わミ͡
ゅ∠ヨ∠プ リ ∠ Β͡エヘ͡ ⇒∠ジョ⊥ ゲ∠ ∇Βビ
∠ リ ∠ Β͡レダ
͡ ∇エョぁ ∇ユム⊥ ャ͡ヲ∠ ∇ョほ∠よ͡ ∇やヲ⊥ピわ∠ ∇らゎ∠
る⇔ ツ∠ Α͡ゲプ∠ zリワ⊥ ケ∠ ヲ⊥ィぺ⊥ リ z ワ⊥ ヲ⊥ゎゅ∠⇒プ∠ zリヰ⊥ ∇レョ͡ ヮ͡ よ͡ ∇ユわ⊥ ∇バわ∠ ∇ヨわ∠ ∇シや
ギ͡ ∇バよ∠ リ͡ョ ヮ͡ よ͡ ∇ユわ⊥ ∇Βッ ∠ や∠ゲゎ∠ ゅ∠ヨΒ͡プ ∇ユム⊥ ∇Βヤ∠ハ ∠ ゥ ∠ ゅ∠レィ ⊥ Ι ∠ ヱ∠
び ゅ⇔ヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ ∠ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ る͡ ツ
∠ Α͡ゲヘ∠ ∇ャや
(24. Also (forbidden are) women already married, except t hose (slaves) whom your right hands
possess. Thus has Allah ordained for you. All ot hers are lawful, provided you seek t hem (wit h a
dowry) from your propert y, desiring chast it y, not fornicat ion. So wit h t hose among t hem whom
you have enj oyed, give t hem t heir required due, but if you agree mut ually (t o give more) aft er
t he requirement (has been det ermined), t here is no sin on you. Surely, Allah is Ever All-
Knowing, All-Wise.)
び∇ユム⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ろ
∠ ∇ムヤ∠ョ∠ ゅ∠ョ Ι
z ま͡ ¬͡ べ∠ジレあ ャや リ
∠ ョ͡ ろ
⊥ ⇒∠レダ
∠ ∇エヨ⊥ ∇ャや∠ヱぴ
(Also (forbidden are) women already married, except t hose whom your right hands possess.)
The Ayah means, you are prohibit ed from marrying women who are already married,
び∇ユム⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ろ
∠ ∇ムヤ∠ョ∠ ゅ∠ョ Ι
z ま͡ぴ
(except t hose whom your right hands possess) except t hose whom you acquire t hrough war, for
you are allowed such women aft er making sure t hey are not pregnant . Imam Ahmad recorded
t hat Abu Sa` id Al-Khudri said, "We capt ured some women from t he area of Awt as who were
already married, and we disliked having sexual relat ions wit h t hem because t hey already had
husbands. So, we asked t he Prophet about t his mat t er, and t his Ayah was revealed, e
び∇ユム⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ろ
∠ ∇ムヤ∠ョ∠ ゅ∠ョ Ι
z ま͡ ¬͡ べ∠ジレあ ャや リ
∠ ョ͡ ろ
⊥ ⇒∠レダ
∠ ∇エヨ⊥ ∇ャや∠ヱぴ
(Also (forbidden are) women already married, except t hose whom your right hands possess).
Consequent ly, we had sexual relat ions wit h t hese women.'' This is t he wording collect ed by At -
Tirmidhi An-Nasa'i, Ibn Jarir and Muslim in his Sahih. Allah's st at ement ,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや ょ
∠ ⇒∠わミ͡ ぴ
(Thus has Allah ordained for you) means, t his prohibit ion was ordained for you by Allah.
Therefore, adhere t o Allah's Book, do not t ransgress His set limit s, and adhere t o His legislat ion
and decrees.
びリ
∠ Β͡エヘ͡ ⇒∠ジョ⊥ ゲ∠ ∇Βビ
∠ リ
∠ Β͡レダ
͡ ∇エョぁ ∇ユム⊥ ャ͡ヲ∠ ∇ョほ∠よ͡ ∇やヲ⊥ピわ∠ ∇らゎ∠ ラ∠ぺぴ
(provided you seek t hem (wit h a dowry) from your propert y, desiring chast it y, not fornicat ion,)
meaning, you are allowed t o use your money t o marry up t o four wives and for (t he purchase
of) as many female slaves as you like, all t hrough legal means,
びリ
∠ Β͡エヘ͡ ⇒∠ジョ⊥ ゲ∠ ∇Βビ
∠ リ
∠ Β͡レダ
͡ ∇エョぁ ぴ
((desiring) chast it y, not fornicat ion.) Allah's st at ement ,
zリワ⊥ ケ∠ ヲ⊥ィぺ⊥ リ
z ワ⊥ ヲ⊥ゎゅ∠⇒プ∠ zリヰ⊥ ∇レョ͡ ヮ͡ よ͡ ∇ユわ⊥ ∇バわ∠ ∇ヨわ∠ ∇シや ゅ∠ヨプ∠ ぴ
びる⇔ ツ
∠ Α͡ゲプ∠
(So wit h t hose among t hem whom you have enj oyed, give t hem t heir required due,) means, t o
enj oy t hem sexually, surrender t o t hem t heir right ful dowry as compensat ion. In ot her Ayat ,
Allah said,
びヂ
∃ ∇バよ∠ ヴ∠ャま͡ ∇ユム⊥ ツ
⊥ ∇バよ∠ ヴ∠ツ∇プぺ∠ ∇ギホ∠ ヱ∠ ヮ⊥ ル∠ ヱ⊥グカ
⊥ ∇ほゎ∠ ブ
∠ ∇Βミ∠ ヱ∠ ぴ
(And how could you t ake it (back) while you have gone in unt o each ot her),
びる⇔ ヤ∠∇エル͡ リ
z ヰ͡ わ͡ ⇒∠ホギ⊥ タ
∠ ¬∠ べ∠ジレあ ャや ∇やヲ⊥ゎや∠¬∠ヱぴ
(And give t o t he women (whom you marry) t heir dowry wit h a good heart ), and,
びゅ⇔ゃ∇Βセ
∠ リ
z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ べzヨョ͡ ∇やヱ⊥グカ
⊥ ∇ほゎ∠ ラ∠ぺ ∇ユム⊥ ャ∠ モ
ぁエ
͡ Α∠ Ι
∠ ヱ∠ ぴ
(And it is not lawful for you (men) t o t ake back (from your wives) any of what (dowry) you gave
t hem)
Prohibiting the Mut` ah of Marriage
Muj ahid st at ed t hat ,
zリワ⊥ ケ∠ ヲ⊥ィぺ⊥ リ
z ワ⊥ ヲ⊥ゎゅ∠⇒プ∠ zリヰ⊥ ∇レョ͡ ヮ͡ よ͡ ∇ユわ⊥ ∇バわ∠ ∇ヨわ∠ ∇シや ゅ∠ヨプ∠ ぴ
びる⇔ ツ
∠ Α͡ゲプ∠
(So wit h t hose among t hem whom you have enj oyed, give t hem t heir required due,) was
revealed about t he Mut ` ah marriage. A Mut ` ah marriage is a marriage t hat ends upon a
predet erminied dat e. In t he Two Sahihs, it is recorded t hat t he Leader of t he Fait hful ` Ali bin
Abi Talib said, "The Messenger of Allah prohibit ed Mut ` ah marriage and eat ing t he meat of
domest icat ed donkeys on t he day of Khaybar (bat t le).'' In addit ion, in his Sahih, Muslim
recorded t hat Ar-Rabi` bin Sabrah bin Ma` bad Al-Juhani said t hat his fat her said t hat he
accompanied t he Messenger of Allah during t he conquest of Makkah, and t hat t he Prophet said,
ネ
͡ ゅ∠わ∇ヨわ͡ ∇シΙや ヶ͡プ ∇ユム⊥ ャ∠ ろ ⊥ ∇ルク͡ ぺ∠ ろ
⊥ ∇レミ⊥ ヶあルま͡ サ ⊥ ゅzレャや ゅ∠ヰΑぁ ぺ∠ ゅ∠Α»
ュ͡ ∇ヲΑ∠ ヴャ͡ま マ ∠ ャ͡ク∠ ュ∠ ゲz ェ
∠ ∇ギホ∠ ぶ ∠ や ラ z ま∠ヱ ∩͡¬ゅ∠ジレあ ャや リ ∠ ョ͡
モあガ ∠ Β⊥ ∇ヤプ∠ ∀¬∇ヶ∠セ zリヰ⊥ ∇レョ͡ ロ⊥ ギ∠ レ∠ ハ ͡ ラ ∠ ゅ∠ミ ∇リヨ∠ プ∠ ∩͡るョ∠ ゅ∠Βボ͡ ∇ャや
«ゅ⇔ゃΒセ リ z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ へ ゅzヨョ͡ やヱ⊥グカ ⊥ ∇ほゎ∠ ゅ∠ャヱ∠ ∩⊥ヮ∠ヤΒ͡ら∠シ
(O people! I allowed you t he Mut ` ah marriage wit h women before. Now, Allah has prohibit ed it
unt il t he Day of Resurrect ion. Therefore, anyone who has any women in Mut ` ah, let him let
t hem go, and do not t ake anyt hing from what you have given t hem.) Allah's st at ement ,
びる⇔ ヤ∠∇エル͡ リ
z ヰ͡ わ͡ ⇒∠ホギ⊥ タ
∠ ¬∠ べ∠ジレあ ャや ∇やヲ⊥ゎや∠¬∠ヱぴ
(And give t o t he women t heir dowry wit h a good heart ). The meaning of t hese Ayat is: If you
have st ipulat ed a dowry for her, and she lat er forf eit s it , eit her t ot ally or part ially, t hen t his
bears no harm on you or her in t his case. Ibn Jarir said, "Al-Hadrami said t hat some men would
designat e a cert ain dowry, but t hen fall int o financial difficult ies. Therefore, Allah said t hat
t here is no harm on you, O people, concerning your mut ual agreement aft er t he requirement
(has been det ermined).'' meaning, if she gives up part of t he dowry, t hen you men are allowed
t o accept t hat . Allah's st at ement ,
びゅ⇔ヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Surely, Allah is Ever All-Knowing, All-Wise.) is suit able here, aft er Allah ment ioned t hese
prohibit ions.
ウ
∠ ム͡ レ∠Α ラ∠ぺ Ι ⇔ ∇ヲデ ∠ ∇ユム⊥ レ͡ョ ∇ノト ͡ わ∠ ∇ジΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
リあョ ユ⊥ムレ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅzョ ∇リヨ͡ プ∠ ろ ͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや ろ ͡ ⇒∠レダ ∠ ∇エヨ⊥ ∇ャや
リあョ ∇ユム⊥ ツ ⊥ ∇バよ∠ ∇ユム⊥ レ͡ ⇒∠ヨΑ͡みよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤzャや∠ヱ ろ͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ ム⊥ わ͡ ⇒∠Βわ∠ プ∠
リ
z ワ⊥ ヲ⊥ゎや∠¬ヱ∠ リ z ヰ͡ ヤ͡∇ワぺ∠ ラ ͡ ∇クみ͡よ͡ リ z ワ⊥ ヲ⊥エム͡ ルゅ∠プ ヂ ∃ ∇バよ∠
ろ
∃ ⇒∠エヘ͡ ⇒∠ジョ⊥ ゲ∠ ∇Βビ ∠ ろ⇒∠レダ ∠ ∇エョ⊥ フ ͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ zリワ⊥ ケ∠ ヲ⊥ィぺ⊥
リ
∠ ∇Βゎ∠ ぺ∠ ∇ラみ͡プ∠ zリダ ͡ ∇ェぺ⊥ へ∠クみ͡プ∠ ラ ∃ や∠ギ∇カぺ∠ れ ͡ や∠グガ ͡ わz ョ⊥ Ι ∠ ヱ∠
リ
∠ ョ͡ ろ ͡ ⇒∠レダ
∠ ∇エヨ⊥ ∇ャや ヴ∠ヤハ ∠ ゅ∠ョ ブ ⊥ ∇ダル͡ リ z ヰ͡ ∇Βヤ∠バ∠ プ∠ る∃ ゼ∠エ
͡ ⇒∠ヘよ͡
ラ∠ぺヱ∠ ∇ユム⊥ ∇レョ͡ ろ ∠ レ∠ バ∠ ∇ャや ヴ ∠ゼ ͡カ ∠ ∇リヨ∠ ャ͡ マ ∠ ャ͡ク∠ ゆ ͡ や∠グバ∠ ∇ャや
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ⊥ ヤzャや∠ヱ ∇ユム⊥ ャz ∀ゲ∇Β∠カ ∇やヱ⊥ゲ͡ら∇ダ∠ゎ
(25. And whoever of you have not t he means wherewit h t o wed free believing women, t hey
may wed believing girls from among t hose whom your right hands possess, and Allah has full
knowledge about your fait h, you are one from anot her. Wed t hem wit h t he permission of t heir
own folk (guardians) and give t hem t heir due in a good manner; t hey should be chast e, not
fornicat ors, nor promiscuous. And aft er t hey have been t aken in wedlock, if t hey commit
Fahishah, t heir punishment is half t hat for free (unmarried) women. This is for him among you
who is afraid of being harmed in his religion or in his body; but it is bet t er for you t hat you
pract ice self-rest raint , and Allah is Oft -Forgiving, Most Merciful.)
びろ
͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや ろ
͡ ⇒∠レダ
∠ ∇エヨ⊥ ∇ャや ウ
∠ ム͡ レ∠Α ラ∠ぺぴ
(Wherewit h t o wed free believing women) meaning, free fait hful, chast e women.
びろ
͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ ム⊥ わ͡ ⇒∠Βわ∠ プ∠ リあョ ユ⊥ムレ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅzョ ∇リヨ͡ プ∠ ぴ
(They may wed believing girls from among t hose whom your right hands possess,) meaning,
t hey are allowed t o wed believing slave girls owned by t he believers.
びヂ
∃ ∇バよ∠ リあョ ∇ユム⊥ ツ
⊥ ∇バよ∠ ∇ユム⊥ レ͡ ⇒∠ヨΑ͡みよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤzャや∠ヱぴ
(and Allah has full knowledge about your fait h; you are one from anot her.) Allah knows t he
t rue realit y and secret s of all t hings, but you people know only t he apparent t hings. Allah t hen
said,
びリ
z ヰ͡ ヤ͡∇ワぺ∠ ラ
͡ ∇クみ͡よ͡ リ
z ワ⊥ ヲ⊥エム͡ ルゅ∠プぴ
(Wed t hem wit h t he permission of t heir own folk) indicat ing t hat t he owner is responsible for
t he slave girl, and consequent ly, she cannot marry wit hout his permission. The owner is also
responsible for his male slave and t hey cannot wed wit hout his permission. A Hadit h st at es,
«ゲ͡ワゅ∠ハ ヲ∠ ヰ⊥ プ∠ ∩͡ヮΒ͡ャや∠ヲョ∠ ラ
͡ ∇クま͡ ゲ͡ ∇Βピ∠ よ͡ ァ
∠ ヱz ゴ∠ ゎ∠ ギ∃ ∇らハ
∠ ゅ∠ヨΑぁ ぺ∠»
(Any male slave who marries wit hout permission from his mast er, is a fornicat or.) When t he
owner of t he female slave is a female, t hose who are allowed t o give away t he free woman in
marriage, wit h her permission, become responsible for giving away her female slave in
marriage, as well. A Hadit h st at es t hat
ラ
z み͡プ∠ ∩ゅ∠ヰジ
∠ ∇ヘル∠ り⊥ ぺ∠∇ゲヨ∠ ∇ャや ゅ∠ャヱ∠ ∩∠りぺ∠∇ゲヨ∠ ∇ャや り⊥ ぺ∠∇ゲヨ∠ ∇ャや ァ
͡ ヱあ ゴ∠ ゎ⊥ ゅ∠ャ»
«ゅ∠ヰジ ∠ ∇ヘル∠ ァ
⊥ あヱゴ∠ ゎ⊥ ヶ͡わャzや ヶ ∠ ワ͡ る∠ Β∠ ル͡ やzゴャや
(The woman does not give away anot her woman, or herself in marriage, for only t he adult eress
gives herself away in marriage.) Allah's st at ement ,
びフ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャゅ͡よ zリワ⊥ ケ∠ ヲ⊥ィぺ⊥ リ
z ワ⊥ ヲ⊥ゎや∠¬∠ヱぴ
(And give t hem t heir due in a good manner;) meaning, pay t hem t heir dowry wit h a good heart ,
and do not keep any of it , belit t ling t he mat t er due t o t he fact t hat t hey are owned slaves.
Allah's st at ement ,
びろ⇒∠レダ
∠ ∇エョ⊥ ぴ
(t hey should be chast e) means, t hey are honorable women who do not commit adult ery, and
t his is why Allah said,
びろ
∃ ⇒∠エヘ͡ ⇒∠ジョ⊥ ゲ∠ ∇Βビ
∠ぴ
(not fornicat ors) referring t o dishonorable women, who do not refrain from illicit sexual
relat ions wit h t hose who ask. Ibn ` Abbas said t hat t he fornicat ing women are t he whores, who
do not obj ect t o having relat ions wit h whomever seeks it , while,
びラ
∃ や∠ギ∇カぺ∠ れ
͡ や∠グガ
͡ わz ョ⊥ Ι
∠ ヱ∠ ぴ
(nor promiscuous. ) refers t o t aking boyfriends. Similar was said by Abu Hurayrah, Muj ahid,
Ash-Sha` bi, Ad-Dahhak, ` At a' Al-Khurasani, Yahya bin Abi Kat hir, Muqat il bin Hayyan and As-
Suddi.
ゅ∠ョ ブ
⊥ ∇ダル͡ リ
z ヰ͡ ∇Βヤ∠バ∠ プ∠ る∃ ゼ
∠エ
͡ ⇒∠ヘよ͡ リ
∠ ∇Βゎ∠ ぺ∠ ∇ラみ͡プ∠ zリダ
͡ ∇ェぺ⊥ へ∠クみ͡プ∠ ぴ
び͡ゆや∠グ∠バ∇ャや リ
∠ ョ͡ ろ ͡ ⇒∠レダ∠ ∇エヨ⊥ ∇ャや ヴ∠ヤハ∠
(And aft er t hey have been t aken in wedlock, if t hey commit Fahishah, t heir punishment is half
of t hat for free (unmarried) women.) t his is about t he slave women who got married, as
indicat ed by t he Ayah;
ウ
∠ ム͡ レ∠Α ラ∠ぺ Ι ⇔ ∇ヲデ ∠ ∇ユム⊥ レ͡ョ ∇ノト ͡ わ∠ ∇ジΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
リあョ ユ⊥ムレ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅzョ ∇リヨ͡ プ∠ ろ
͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや ろ
͡ ⇒∠レダ∠ ∇エヨ⊥ ∇ャや
びろ͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ ム⊥ わ͡ ⇒∠Βわ∠ プ∠
(And whoever of you have not t he means wherewit h t o wed free believing women, t hey may
wed believing girls from among t hose whom your right hands possess,) Therefore, since t he
honorable Ayah is about believing slave girls, t hen,
びzリダ
͡ ∇ェぺ⊥ へ∠クみ͡プ∠ ぴ
(And aft er t hey have been t aken in wedlock,) refers t o when t hey (believing slave girls) get
married, as Ibn ` Abbas and ot hers have said. Allah's st at ement ,
び͡ゆや∠グ∠バ∇ャや リ
∠ ョ͡ ろ
͡ ⇒∠レダ
∠ ∇エヨ⊥ ∇ャや ヴ∠ヤハ
∠ ゅ∠ョ ブ
⊥ ∇ダル͡ ぴ
(t heir punishment is half of t hat for free (unmarried) women.) indicat es t hat t he t ype of
punishment prescribed here is t he one t hat can be reduced t o half, lashes in t his case, not
st oning t o deat h, and Allah knows best . Allah's st at ement ,
び∇ユム⊥ ∇レョ͡ ろ
∠ レ∠ バ∠ ∇ャや ヴ
∠ゼ
͡カ
∠ ∇リヨ∠ ャ͡ マ
∠ ャ͡ク∠ ぴ
(This is for him among you who is afraid of being harmed in his religion or in his body;)
indicat es t hat marrying slave girls, providing one sat isfies t he required condit ions, is for t hose
who fear for t heir chast it y and find it hard t o be pat ient and refrain from sex. In t his difficult
circumst ance, one is allowed t o marry a slave girl. However, it is bet t er t o refrain from
marrying slave girls and t o observe pat ience, for ot herwise, t he offspring will become slaves t o
t he girl's mast er. Allah said,
リ͡ョ リ ∠ Α͡グャzや リ
∠ レ∠ シ
⊥ ∇ユム⊥ Α∠ ギ͡ ∇ヰΑ∠ ヱ∠ ∇ユム⊥ ャ∠ リ
∠ Βあ ら∠ Β⊥ ャ͡ ヮ⊥ zヤャや ギ⊥ Α͡ゲΑ⊥ ぴ
ヮ⊥ ヤzャや∠ヱ - ∀ユΒ͡ムェ ∠ ∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱ ∇ユム⊥ ∇Βヤ∠ハ ∠ ゆ ∠ ヲわ⊥ Α∠ ヱ∠ ∇ユム⊥ ヤ͡∇らホ∠
ラ
∠ ヲ⊥バら͡ わz Α∠ リ
∠ Α͡グャzや ギ⊥ Α͡ゲΑ⊥ ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゆ ∠ ヲ⊥わΑ∠ ラ∠ぺ ギ⊥ Α͡ゲΑ⊥
ラ∠ぺ ヮ⊥ zヤャや ギ⊥ Α͡ゲΑ⊥ - ゅ⇔ヨΒ͡ヌハ ∠ Κ ⇔ ∇Βョ∠ ∇やヲ⊥ヤΒ͡ヨゎ∠ ラ∠ぺ れ ͡ ヲ∠ ヰ∠ ゼ
z ャや
び ゅ⇔ヘΒ͡バッ
∠ リ ⊥ ⇒∠ジル͡Ηや ペ ∠ ヤ͡カ⊥ ヱ∠ ∇ユム⊥ ∇レハ
∠ ブ∠ ヘあ ガ ∠ Α⊥
(26. Allah wishes t o make clear (what is lawful and what is unlawful) t o you, and t o show you
t he ways of t hose before you, and accept your repent ance, and Allah is All-Knower, All-Wise.)
(27. Allah wishes t o accept your repent ance, but t hose who follow t heir lust s, wish t hat you
(believers) should deviat e t remendously away (from t he right pat h)) (28. Allah wishes t o light en
(t he burden) for you; and man was creat ed weak. ) Allah explains t o t he believers what He has
allowed and prohibit ed for t hem in t his and ot her Surahs,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ゆ
∠ ヲ⊥わΑ∠ ヱ∠ ぴ
(and accept your repent ance) from sin and error,
び∀ユΒ͡ムェ
∠ ∀ユΒ͡ヤ∠ハ ヮ⊥ ヤzャや∠ヱぴ
(and Allah is All-Knower, All-Wise.) in His commands, decrees, act ions and st at ement s. Allah's
st at ement ,
Κ
⇔ ∇Βョ∠ ∇やヲ⊥ヤΒ͡ヨゎ∠ ラ∠ぺ れ
͡ ヲ∠ ヰ∠ ゼ
z ャや ラ
∠ ヲ⊥バら͡ わz Α∠ リ
∠ Α͡グャzや ギ⊥ Α͡ゲΑ⊥ ヱ∠ ぴ
びゅ⇔ヨΒ͡ヌハ ∠
(but t hose who follow t heir lust s, wish t hat you (believers) should deviat e t remendously away
from t he right pat h)) indicat es t hat t he followers of Shayt an among t he Jews, Christ ians and
t he adult erous, wish t hat you would t ake t he horrendous pat h of falsehood inst ead of t he
t rut h.
び∇ユム⊥ ∇レハ
∠ ブ
∠ ヘあ ガ
∠ Α⊥ ラ∠ぺ ヮ⊥ zヤャや ギ⊥ Α͡ゲΑ⊥ ぴ
(Allah wishes t o light en (t he burden) for you'') His legislat ion, orders, what He prohibit s and
what He decrees for you. This is why Allah has allowed free men t o marry slave girls under
cert ain condit ions, as Muj ahid and ot hers have st at ed.
びゅ⇔ヘΒ͡バッ
∠ リ
⊥ ⇒∠ジル͡Ηや ペ
∠ ヤ͡カ
⊥ ヱ∠ ぴ
(and man was creat ed weak.) and t his is why it is suit able in his case t hat t he commands are
made easy for him, because of his weakness and feebleness. Ibn Abi Hat im recorded t hat Tawus
said t hat ,
びゅ⇔ヘΒ͡バッ
∠ リ
⊥ ⇒∠ジル͡Ηや ペ
∠ ヤ͡カ
⊥ ヱ∠ ぴ
(and man was creat ed weak), "Concerning women''. Waki` said, "Man's mind leaves when
women are involved.''
∇ユム⊥ レ∠ ∇Βよ∠ ∇ユム⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇やヲ⊥ヤミ⊥ ∇ほゎ∠ Ι∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
∇ユム⊥ ∇レョあ チ ∃ や∠ゲゎ∠ リ∠ハ り⇔ ゲ∠ ⇒∠イゎ͡ ラ ∠ ヲ⊥ムゎ∠ ラ∠ぺ Ι z ま͡ モ͡ト ͡ ⇒∠ら∇ャゅ͡よ
リ∠ョヱ∠ - ゅ⇔ヨΒ͡ェケ∠ ∇ユム⊥ よ͡ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ヤわ⊥ ∇ボゎ∠ Ι
∠ ヱ∠
や⇔ケゅ∠ル ヮ͡ Β͡ヤ∇ダル⊥ フ ∠ ∇ヲジ ∠ プ∠ ゅ⇔ヨ∇ヤニ ⊥ ヱ∠ ゅ⇔ル∠ヱ∇ギハ ⊥ マ ∠ ャ͡ク ∇モバ∠ ∇ヘΑ∠
ゲ∠ も͡ べ∠らミ∠ ∇やヲ⊥らレ͡ わ∠ ∇イゎ∠ ラ͡ま - や⇔ゲΒ͡ジΑ∠ ヮ͡ ヤzャや ヴ∠ヤハ ∠ マ ∠ ャ͡ク ラ ∠ ゅ∠ミヱ∠
∇ユム⊥ ∇ヤカ
͡ ∇ギル⊥ ヱ∠ ∇ユム⊥ わ͡ ⇒∠ゃΒあ シ
∠ ∇ユム⊥ ∇レハ∠ ∇ゲヘあ ム∠ ル⊥ ヮ⊥ ∇レハ∠ ラ ∠ ∇ヲヰ∠ レ⊥ゎ ゅ∠ョ
び ゅ⇔ヨΑ͡ゲミ∠ Κ ⇔カ ∠ ∇ギョぁ
(29. O you who believe! Eat not up your propert y among yourselves unj ust ly except it be a
t rade amongst you, by mut ual consent . And do not kill yourselves (nor kill one anot her). Surely,
Allah is Most Merciful t o you.) (30. And whoever commit s t hat t hrough aggression and inj ust ice,
We shall cast him int o t he Fire, and t hat is easy for Allah.) (31. If you avoid t he great sins
which you are forbidden t o do, We shall remit from you your (small) sins, and admit you t o a
Noble Ent rance (i.e. Paradise).)
びモ
͡デ
͡ ゅ∠ら∇ャゅ͡よ ユ⊥ムレ∠ ∇Βよ∠ ∇ユム⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇やヲ⊥ヤミ⊥ ∇ほゎ∠ Ι
∠ ヱ∠ ぴ
(Eat not up your propert y among yourselves unj ust ly.'') ` Ali bin Abi Talhah report ed t hat Ibn
` Abbas said, "When Allah sent down,
びァ
∀ ゲ∠ ェ
∠ ヴ∠ヨ∇ハΙ
x や ヴ∠ヤハ
∠ ザ
∠ ∇Βャzぴ
(There is no rest rict ion on t he blind) (unt il t he end of t he Ayah). 24:61 .''' Qat adah said
similarly. Allah's st at ement ,
び∇ユム⊥ ∇レョあ チ
∃ や∠ゲゎ∠ リ∠ハ り⇔ ゲ∠ ⇒∠イゎ͡ ラ
∠ ヲ⊥ムゎ∠ ラ∠ぺ Ι
z ま͡ぴ
(except it be a t rade amongst you, by mut ual consent .) means, do not revert t o illegal ways
and means t o acquire money. However, t here is no harm in commercial t ransact ions t hat
t ranspire bet ween t he buyer and t he seller wit h mut ual consent , so t hat money is legally
earned from t hese t ransact ions. Muj ahid said t hat ,
び∇ユム⊥ ∇レョあ チ
∃ や∠ゲゎ∠ リ∠ハ り⇔ ゲ∠ ⇒∠イゎ͡ ラ
∠ ヲ⊥ムゎ∠ ラ∠ぺ Ι
z ま͡ぴ
(except it be a t rade amongst you, by mut ual consent .) means, "By selling and buying, or giving
someone a gift .'' Ibn Jarir recorded t his st at ement .
The Option to Buy or Sell Before Parting, is Part of ` Mutual
Consent' in Trading
Mut ual agreement in various t ransact ions is at t ained when bot h part ies have t he right t o uphold
or dissolve t he agreement before t hey part . In t he Two Sahihs, it is recorded t hat t he
Messenger of Allah said,
∩͡ケゅ∠Βガ
͡ ∇ャゅ͡よ ゅ∠ヨヰ⊥ ∇レョ͡ ギ∃ ェ
͡ や∠ヱ ぁモム⊥ プ∠ ラ
͡ Κ⊥ィゲz ャや ノ∠ Α∠ ゅ∠らゎ∠ や∠クま͡»
«ゅ∠ホゲz ヘ∠ わ∠ Α∠ ∇ユャ∠ゅ∠ョ
(When t wo men conduct a t ransact ion, t hey ret ain t heir (right t o change t heir mind) as long as
t hey have not part ed.)
び∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ヤわ⊥ ∇ボゎ∠ Ι
∠ ヱ∠ ぴ
(And do not kill yourselves.) by commit t ing Allah's prohibit ions, falling int o sin and eat ing up
each ot her's propert y unj ust ly,
びゅ⇔ヨΒ͡ェケ∠ ∇ユム⊥ よ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Surely, Allah is Most Merciful t o you.) in what He commanded you and prohibit ed you from.
Imam Ahmad recorded t hat ` Amr bin Al-` As said t hat when t he Prophet sent him for t he bat t le
of Dhat As-Salasil, "I had a wet dream during a very cold night and feared t hat if I bat hed, I
would die. So I performed Tayammum (wit h pure eart h) and led my company in t he Dawn
prayer. When I went back t o t he Messenger of Allah , I ment ioned what had happened t o me
and he said,
«ょ⊥レィ
⊥ ろ
∠ ∇ルぺ∠ヱ∠ マ
∠ よ͡ ゅ∠エ∇タほ∠よ͡ ろ
∠ ∇Βヤzタ
∠ ヱ⊥ゲ∇ヨハ
∠ ゅ∠Α»
(O ` Amr! Have you led your people in prayer while you were in a st at e of sexual impurit y) I
said, 'O Messenger of Allah! I had a wet dream on a very cold night and feared t hat if I bat hed I
would perish, and I remembered Allah's st at ement ,
びゅ⇔ヨΒ͡ェケ∠ ∇ユム⊥ よ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ ∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ヤわ⊥ ∇ボゎ∠ Ι
∠ ヱ∠ ぴ
(And do not kill yourselves. Surely, Allah is Most Merciful t o you). So I performed Tayammum
and prayed.' The Messenger of Allah smiled and did not say anyt hing.'' This is t he narrat ion
report ed by Abu Dawud. Ibn Marduwyah ment ioned t his honorable Ayah and t hen report ed t hat
Abu Hurayrah said t hat t he Messenger of Allah said,
びゅ⇔ヨ∇ヤニ
⊥ ヱ∠ ゅ⇔ルヱ∠ ∇ギハ
⊥ マ
∠ ャ͡ク ∇モバ∠ ∇ヘΑ∠ リ∠ョヱ∠ ぴ
(And whoever commit s t hat t hrough aggression and inj ust ice, ) meaning, whoever commit s
what Allah has forbidden for him t ransgression and inj ust ice - while knowing t hat it is forbidden
for him, yet he st ill dares t o commit it ,
びや⇔ケゅ∠ル ヮ͡ Β͡ヤ∇ダル⊥ フ
∠ ∇ヲジ
∠ プ∠ ぴ
(We shall cast him int o t he Fire,). This Ayah carries a st ern warning and a t rut hful promise.
Therefore, every sane person should beware of it , t hose who hear t he speech wit h full
comprehension.
∇ユム⊥ ∇レハ
∠ ∇ゲヘあ ム∠ ル⊥ ヮ⊥ ∇レハ
∠ ラ
∠ ∇ヲヰ∠ レ⊥ゎ ゅ∠ョ ゲ∠ も͡ べ∠らミ∠ ∇やヲ⊥らレ͡ わ∠ ∇イゎ∠ ラ͡まぴ
び∇ユム⊥ わ͡ ⇒∠ゃΒあ シ
∠
(If you avoid t he great sins which you are forbidden t o do, We shall remit from you your (small)
sins,) meaning, if you avoid t he maj or evil deeds t hat you were prohibit ed We will forgive you
t he minor evil deeds and will admit you int o Paradise. This is why Allah said,
びゅ⇔ヨΑ͡ゲミ∠ Κ
⇔カ∠ ∇ギョぁ ∇ユム⊥ ∇ヤカ
͡ ∇ギル⊥ ヱ∠ ぴ
(and admit you t o a Noble Ent rance (i.e. Paradise).) There are several Hadit hs on t he subj ect
of t his honorable Ayah. Imam Ahmad recorded t hat Salman Al-Farisi said, "The Prophet said t o
me, ` Do you know what t he day of Al-Jumu` ah is' I said, ` It is t he day during which Allah
brought t oget her t he creat ion of your fat her (Adam).' He said,
ゅzャま͡ ぶ
⊥ や ュ∠ ゲz ェ ∠ ヶ͡わャzや ザ ͡ ∇ヘレz ャや モ⊥ ∇わホ∠ ヱ∠ ∩͡ぶゅ͡よ ポ⊥ ∇ゲあゼャや»
∩͡ユΒ͡わΒ∠ ∇ャや メ
͡ ゅ∠ョ モ
⊥ ∇ミぺ∠ヱ∠ ∩ゅよ∠ ゲあ ャや モ
⊥ ∇ミぺ∠ヱ∠ ∩⊥ゲ∇エジあ ャや∠ヱ ∩あペエ ∠ ∇ャゅ͡よ
れ
͡ ゅ∠レダ ∠ ∇エヨ⊥ ∇ャや フ ⊥ ∇グホ∠ ヱ∠ ∩͡ブ∇ェゴz ャや ュ∠ ∇ヲΑ∠ ヶあャヲ∠ わz ャや∠ヱ
«れゅ∠ヤプ͡ ゅ∠ピ∇ャや れ
͡ ゅ∠レョ͡ ∇ぽヨ⊥ ∇ャや
(To j oin ot hers in worship along wit h Allah, t o kill t he life which Allah has forbidden except for
a j ust cause, magic, t o consume Riba, t o consume an orphan's wealt h, t o t urn away from t he
enemy and flee from t he bat t lefield when t he bat t le begins, and t o accuse chast e women, who
never even t hink of anyt hing t hat would t arnish t heir chast it y and are good believers.) Anot her
Hadit h t hat ment ions False Wit ness Imam Ahmad recorded t hat Anas bin Malik said, "The
Messenger of Allah ment ioned t he maj or sins, or was asked about t he maj or sins. He said,
«リ∇Αギ∠ ャ͡や∠ヲ∇ャや ベ
⊥ ヲ⊥ボハ
⊥ ヱ∠ ∩͡ザ∇ヘレz ャや モ
⊥ ∇わホ∠ ヱ∠ ∩͡ぶゅ͡よ ポ
⊥ ∇ゲあゼャや»
(Associat ing ot hers wit h Allah in worship, killing t he life, and being undut iful t o t he parent s.)
He t hen said,
« ケ͡ ヱぁゴャや り⊥ キ∠ ゅ∠ヰセ
∠ ∇ヱぺ∠ ケ͡ ヱぁゴャや メ
⊥ ∇ヲホ∠ »
(Should I t ell you about t he biggest of t he maj or sins The false st at ement - or t he false
t est imony.)'' Shu` bah - one of t he narrat ors of t he Hadit h - said, "Most likely, in my opinion, he
said, ` False t est imony.''' The Two Sahihs recorded t his Hadit h from Shu` bah from Anas. Anot her
Hadit h In t he Two Sahihs, it is recorded t hat ` Abdur-Rahman bin Abi Bakrah said t hat his fat her
said, "The Prophet said,
«∨͡ゲも͡ ゅ∠らム∠ ∇ャや ゲ͡ ら∠ ∇ミほ∠よ͡ ∇ユム⊥ ゃ⊥ あらル∠ ぺ⊥ ゅ∠ャぺ∠»
(Should I inform you about t he great est of t he great sins) We said, ` Yes, O Allah's Messenger !'
He said,
«リ∇Αギ∠ ャ͡や∠ヲ∇ャや ベ
⊥ ヲ⊥ボハ
⊥ ヱ∠ ∩͡ぶゅ͡よ ポ
⊥ や∠ゲ∇セみ͡ャや»
(To j oin ot hers in worship wit h Allah and t o be undut iful t o one's parent s.) He was reclining,
t hen he sat up and said;
«ケヱぁゴャや メ
⊥ ∇ヲホ∠ ヱ∠ ゅ∠ャぺ∠ ∩͡ケヱぁゴャや り⊥ キ∠ ゅ∠ヰセ
∠ ヱ∠ ゅ∠ャぺ∠»
(And I warn you against false t est imony and false speech.) and he cont inued repeat ing it unt il
we wished t hat he would st op.'' Anot her Hadit h t hat ment ions killing t he Offspring In t he Two
Sahihs, it is recorded t hat ` Abdullah bin Mas` ud said, "I asked, ` O Allah's Messenger! What is
t he great est sin' (in one narrat ion) t he biggest sin ' He said,
«マ∠ボヤ∠カ
∠ ヲ∠ ワ⊥ ヱ∠ や6ギル͡ ぶ
͡ モ
∠ バ∠ ∇イゎ∠ ∇ラぺ∠»
(To make a rival for Allah while He Alone creat ed you.) I said, ` Then' He said,
«ポ͡ケゅ∠ィ る∠ ヤ∠Β͡ヤェ
∠ ヶ
∠ ル͡ や∠ゴゎ⊥ ∇ラぺ∠»
(To commit adult ery wit h your neighbor's wife.) He t hen recit ed,
びゲ∠ カ
∠ や∠¬ ゅ∠ヰ⇒∠ャま͡ ヮ͡ ヤzャや ノ∠ ョ∠ ラ
∠ ヲ⊥ハ∇ギΑ∠ Ι
∠ リ
∠ Α͡グャzや∠ヱぴ
(And t hose who invoke not any ot her god along wit h Allah), unt il,
びゆ
∠ ゅ∠ゎ リ∠ョ Ι
z ま͡ぴ
(Except t hose who repent ).'' Anot her Hadit h from ` Abdullah bin ` Amr Imam Ahmad recorded
t hat ` Abdullah bin ` Amr said t hat t he Prophet said,
リ
͡ ∇Αギ∠ ャ͡や∠ヲ∇ャや ベ
⊥ ヲ⊥ボハ
⊥ ヱ∠ ∩͡ぶゅ͡よ ポ ⊥ や∠ゲ∇セみ͡ャや :ゲ͡ も͡ ゅ∠らム∠ ∇ャや ゲ⊥ ら∠ ∇ミぺ∠»
«サヲ⊥ヨピ∠ ∇ャや リ ⊥ Β͡ヨΒ∠ ∇ャや∠ヱ ポゅゼャや るらバセ ザ ͡ ∇ヘレz ャや モ ⊥ ∇わホ∠ ∇ヱぺ∠
(The great est sins are: To j oin ot hers in worship wit h Allah, t o be undut iful t o one's parent s - or
t o t ake a life) Shu` bah was uncert ain of which one - (and t he false oat h). Recorded by Al-
Bukhari, At -Tirmidhi, and An-Nasai. Anot her Hadit h by ` Abdullah bin ` Amr about Causing one's
Parent s t o be Cursed ` Abdullah bin ` Amr said t hat t he Messenger of Allah said,
«ヮ∇Αギ∠ ャ͡や∠ヱ モ
⊥ィ
⊥ zゲャや リ
∠ バ∠ ∇ヤΑ∠ ∇ラぺ∠ ゲ͡ も͡ ゅ∠らム∠ ∇ャや ゲ͡ ら∠ ∇ミぺ∠ ∇リョ͡ ラ
z ま͡»
(Among t he worst of t he maj or sins is for a man t o curse his own parent s.) They said, "How can
one curse his own parent s'' He said,
ょ
ぁ ジ
⊥ Α∠ ヱ∠ ∩ロ⊥ ゅ∠よぺ∠ ょ
ぁ ジ
⊥ Β∠ プ∠ ∩͡モィ
⊥ ゲz ャや ゅ∠よ∠ぺ モ
⊥ィ
⊥ zゲャや ぁょジ ⊥ Α∠ »
«ヮzョぺ⊥ ょ
ぁ ジ
⊥ Β∠ プ∠ ヮ⊥ zョぺ⊥
(One curses anot her man's fat her, and t hat man curses his fat her in ret aliat ion, or he curses
someone's mot her and t hat man curses his mot her.) This is t he wording of Muslim. At -Tirmidhi
said, "Sahih.'' It is recorded in t he Sahih t hat t he Messenger of Allah said,
ヂ
∃ ∇バよ∠ ヴ∠ヤハ ∠ ∇ユム⊥ ツ ∠ ∇バよ∠ ヮ͡ よ͡ ヮ⊥ zヤャや モ
∠ツ z プ∠ ゅ∠ョ ∇や∇ヲレz ヨ∠ わ∠ ゎ∠ Ι
∠ ヱ∠ ぴ
ゅzヨョあ ∀ょΒ͡ダ∠ル ¬͡ べ∠ジレあ ヤ͡ャヱ∠ ∇やヲ⊥らジ ∠ わ∠ ∇ミや ゅzヨョあ ∀ょΒ͡ダ∠ル メ ͡ ゅ∠ィゲあ ヤあャ
あモム⊥ よ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ ヮ͡ ヤ͡∇ツプ∠ リ͡ョ ヮ∠ ヤzャや ∇やヲ⊥ャほ∠∇シや∠ヱ リ ∠ ∇らジ ∠ わ∠ ∇ミや
び ゅ⇔ヨΒ͡ヤハ ∠ ¬∃ ∇ヴセ ∠
(32. And wish not for t he t hings in which Allah has made some of you t o excel ot hers. For men
t here is reward for what t hey have earned, (and likewise) for women t here is reward for what
t hey have earned, and ask Allah of His bount y. Surely, Allah is Ever All-Knower of everyt hing.)
Do Not Wish for the Things Which Allah has Made Some Others to
Excel In
Imam Ahmad recorded t hat Umm Salamah said, "O Messenger of Allah! Men go t o bat t le, but we
do not go t o bat t le, and we earn one-half of t he inherit ance (t hat men get ).'' Allah sent down,
ヴ∠ヤハ
∠ ∇ユム⊥ ツ
∠ ∇バよ∠ ヮ͡ よ͡ ヮ⊥ zヤャや モ
∠ツ
z プ∠ ゅ∠ョ ∇や∇ヲレz ヨ∠ わ∠ ゎ∠ Ι
∠ ヱ∠ ぴ
びヂ
∃ ∇バよ∠
(And wish not for t he t hings in which Allah has made some of you t o excel ot hers). At -Tirmidhi
also recorded t his Hadit h. Allah's st at ement ,
びゅ⇔ヨΒ͡ヤハ
∠ ¬∃ ∇ヴセ
∠ あモム⊥ よ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Surely, Allah is Ever All-Knower of everyt hing.) meaning, Allah knows who deserves t his life,
and so He gives him riches, and whoever deserves povert y, He makes him poor. He also knows
who deserves t he Hereaft er, and He direct s him t o perform t he deeds t hat will help him t o be
sucessful in it , and whoever deserves failure, He prevent s him from achieving right eousness
and what leads t o it . Hence, Allah said, m
びゅ⇔ヨΒ͡ヤハ
∠ ¬∃ ∇ヴセ
∠ あモム⊥ よ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Surely, Allah is Ever All-Knower of everyt hing).
ラ∠ ヲ⊥よゲ∠ ∇ホΙ
x や∠ヱ ラ ͡ ギ∠ ャ͡ヲ∠ ∇ャや ポ
∠ ゲ∠ ゎ∠ ゅzヨョ͡ ヴ∠ ャ͡や∠ヲョ∠ ゅ∠レ∇ヤバ∠ ィ
∠ モ
y ム⊥ ャ͡ヱ∠ ぴ
ヮ∠ ヤzャや ラ
z ま͡ ∇ユヰ⊥ ら∠ Β͡ダル∠ ∇ユワ⊥ ヲ⊥ゎゅ∠⇒プ∠ ∇ユム⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ∇れギ∠ ボ∠ ハ∠ リ∠ Α͡グャzや∠ヱ
び や⇔ギΒ͡ヰセ ∠ ¬∃ ∇ヴセ ∠ あモミ⊥ ヴヤ∠ハ ∠ ラ ∠ ゅ∠ミ
(33. And t o everyone, We have appoint ed Mawali of t hat left by parent s and relat ives. To t hose
also wit h whom you have made a pledge (brot herhood), give t hem t heir due port ion (by wills).
Truly, Allah is Ever a Wit ness over all t hings.) Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, Abu Salih,
Qat adah, Zayd bin Aslam, As-Suddi, Ad-Dahhak, Muqat il bin Hayyan, and ot hers said t hat Allah's
st at ement ,
びヴ
∠ ャ͡や∠ヲョ∠ ゅ∠レ∇ヤバ∠ ィ
∠ モ
y ム⊥ ャ͡ヱ∠ ぴ
(And t o everyone, We have appoint ed Mawali) means, "Heirs.'' Ibn ` Abbas was also report ed t o
have said t hat Mawali refers t o relat ives. Ibn Jarir comment ed, "The Arabs call t he cousin a
Mawla.'' Ibn Jarir cont inued, "Allah's st at ement ,
びラ
∠ ヲ⊥よゲ∠ ∇ホΙ
x や∠ヱ ラ
͡ ギ∠ ャ͡ヲ∠ ∇ャや ポ
∠ ゲ∠ ゎ∠ ゅzヨョあ ぴ
(of t hat (propert y) left by parent s and relat ives.) means, from what he inherit ed from his
parent s and family members. Therefore, t he meaning of t he Ayah becomes: ` To all of you, O
people, We appoint ed relat ives (such as children) who will lat er inherit what you inherit ed
from your own parent s and relat ives.'' Allah's st at ement ,
びヴ
∠ ャ͡や∠ヲョ∠ ゅ∠レ∇ヤバ∠ ィ
∠ モ
y ム⊥ ャ͡ヱ∠ ぴ
(And t o everyone We have appoint ed Mawali) was revealed, it cancelled (t he pledge of
brot herhood regarding inherit ance).'' Then he said, "The verse,
びヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ∇ユヰ⊥ ツ
∠ ∇バよ∠ ヮ⊥ zヤャや モ
∠ツ
z プ∠ ゅ∠ヨよ͡ ぴ
(because Allah has made one of t hem t o excel t he ot her,) meaning, because men excel over
women and are bet t er t han t hem for cert ain t asks. This is why prophet hood was exclusive of
men, as well as ot her import ant posit ions of leadership. The Prophet said,
びる∀ ィ
∠ ケ∠ キ∠ リ
z ヰ͡ ∇Βヤ∠ハ
∠ メ
͡ ゅ∠ィゲあ ヤ͡ャヱ∠ ぴ
(But men have a degree (of responsibilit y) over t hem).
びろ
⊥ ⇒∠エヤ͡⇒zダャゅ∠プぴ
(Therefore, t he right eous) women,
びろ
∃ ⇒∠わレ͡ ⇒∠ホぴ
(are Qanit at ), obedient t o t heir husbands, as Ibn ` Abbas and ot hers st at ed.
びょ
͡ ∇Βピ∠ ∇ヤャあ ∀ろ⇒∠ヌ͡ヘ⇒∠ェぴ
(and guard in t he husband's absence) As-Suddi and ot hers said t hat it means she prot ect s her
honor and her husband's propert y when he is absent , and Allah's st at ement ,
びヮ⊥ zヤャや ナ
∠ ヘ͡ ェ
∠ ゅ∠ヨよ͡ ぴ
(what Allah orders t hem t o guard.) means, t he prot ect ed husband is t he one whom Allah
prot ect s. Ibn Jarir recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
∩ゅ∠ワゲ∠ ∇ヰセ
∠ ∇ろョ∠ ゅ∠タヱ∠ ∩ゅ∠ヰジ ∠ ∇ヨカ ∠ り⊥ ぺ∠∇ゲヨ∠ ∇ャや ろ͡ ヤzタ∠ や∠クま͡»
:ゅ∠ヰャ∠ モ∠ Β͡ホ ∩ゅ∠ヰィ
∠ ∇ヱコ∠ ∇ろハ∠ ゅ∠デぺ∠ヱ∠ ∩ゅ∠ヰィ ∠ ∇ゲプ∠ ∇ろヌ ∠ ヘ͡ ェ
∠ ヱ∠
«ろ∇ゃセ ͡ ゆ
͡ や∠ヲ∇よほ∠∇ャや ヵ
あ ぺ∠ ∇リョ͡ る∠ レzイ
∠ ∇ャや ヶ͡ヤカ⊥ ∇キや
(If t he woman prayed her five daily prayers, fast ed her mont h, prot ect ed her chast it y and
obeyed her husband, she will be t old, 'Ent er Paradise from any of it s doors you wish.')
Dealing with the Wife's Ill-Conduct
Allah said,
びzリワ⊥ コ∠ ヲ⊥ゼル⊥ ラ
∠ ヲ⊥プゅ∠ガゎ∠ ヴ͡わ⇒zヤャや∠ヱぴ
(As t o t hose women on whose part you see ill conduct ,) meaning, t he woman from whom you
see ill conduct wit h her husband, such as when she act s as if she is above her husband,
disobeys him, ignores him, dislikes him, and so fort h. When t hese signs appear in a woman, her
husband should advise her and remind her of Allah's t orment if she disobeys him. Indeed, Allah
ordered t he wife t o obey her husband and prohibit ed her from disobeying him, because of t he
enormit y of his right s and all t hat he does for her. The Messenger of Allah said,
れ
⊥ ∇ゲョ∠ ほ∠ャ∠ ∩∃ギェ ∠ ほ∠ャ͡ ギ∠ イ
⊥ ∇ジΑ∠ ∇ラぺ∠ や⇔ギェ
∠ ぺ∠ や⇔ゲョ͡ へ ろ ⊥ ∇レミ⊥ ∇ヲャ∠»
«ゅ∠ヰ∇Βヤ∠ハ∠ ヮ͡ ボあ ェ
∠ ユ͡ ヌ∠ハ ͡ ∇リョ͡ ∩ゅ∠ヰィ͡ ∇ヱゴ∠ ャ͡ ギ∠ イ
⊥ ∇ジゎ∠ ∇ラぺ∠ り∠ ぺ∠∇ゲヨ∠ ∇ャや
(If I were t o command anyone t o prost rat e before anyone, I would have commanded t he wife
t o prost rat e before her husband, because of t he enormit y of his right upon her.) Al-Bukhari
recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
∩͡ヮ∇Βヤ∠ハ
∠ ∇ろよ∠ ほ∠プ∠ ヮ͡ セ
͡ や∠ゲプ͡ ヴャ͡ま ヮ⊥ ゎ∠ ぺ∠ゲ∠ ∇ョや モ
⊥ィ⊥ zゲャや ゅ∠ハキ∠ や∠クま͡»
«ウ͡ら∇ダゎ⊥ ヴzわェ ∠ る⊥ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャや ゅ∠ヰ∇わレ∠ バ∠ ャ∠
(If t he man asks his wife t o come t o his bed and she declines, t he angels will keep cursing her
unt il t he morning.) Muslim recorded it wit h t he wording,
ゅ∠ヰ∇わレ∠ バ∠ ャ∠ ∩ゅ∠ヰィ
͡ ∇ヱコ∠ ス
∠ や∠ゲプ͡ り⇔ ゲ∠ ィ
͡ ゅ∠ワ り⊥ ぺ∠∇ゲヨ∠ ∇ャや ろ
͡ ゎ∠ ゅ∠よ や∠クま͡»
«ウ͡ら∇ダゎ⊥ ヴzわェ ∠ る⊥ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャや
(If t he wife goes t o sleep while ignoring her husband's bed, t he angels will keep cursing her
unt il t he morning.) This is why Allah said,
びリ
z ワ⊥ ヲ⊥ヌバ͡ プ∠ zリワ⊥ コ∠ ヲ⊥ゼル⊥ ラ
∠ ヲ⊥プゅ∠ガゎ∠ ヴ͡わ⇒zヤャや∠ヱぴ
(As t o t hose women on whose part you see ill conduct , admonish t hem (first )). Allah's
st at ement ,
びノ͡ ィ
͡ ゅ∠ツヨ∠ ∇ャや ヴ͡プ zリワ⊥ ヱ⊥ゲイ
⊥ ∇ワや∠ヱぴ
(abandon t hem in t heir beds,) ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said "The
abandonment refers t o not having int ercourse wit h her, t o lie on her bed wit h his back t o her.''
Several ot hers said similarly. As-Suddi, Ad-Dahhak, ` Ikrimah, and Ibn ` Abbas, in anot her
narrat ion, added, "Not t o speak wit h her or t alk t o her.'' The Sunan and Musnad compilers
recorded t hat Mu` awiyah bin Haydah Al-Qushayri said, "O Allah's Messenger! What is t he right
t hat t he wife of one of us has on him'' The Prophet said,
∩∠ろ∇Βジ
∠ わ∠ ∇ミや や∠クま͡ ゅ∠ワ∠ヲジ
⊥ ∇ム∠ゎ∠ヱ ∩∠ろ∇ヨバ͡ デ ∠ や∠クま͡ ゅ∠ヰ∠ヨ͡バ∇トゎ⊥ ∇ラぺ∠»
ヶ͡プ ゅzャま͡ ∇ゲイ⊥ ∇ヰゎ∠ ゅ∠ャヱ∠ ∩∇ウらあ ボ∠ ゎ⊥ ゅ∠ャヱ∠ ∩∠ヮ∇ィヲ∠ ∇ャや ゆ
͡ ゲ͡ ∇ツゎ∠ ゅ∠ャヱ∠
«ろ∇Βら∠ ∇ャや
(To feed her when you eat , clot h her when you buy clot hes for yourself, refrain from st riking
her face or cursing her, and t o not abandon her, except in t he house.) Allah's st at ement ,
びリ
z ワ⊥ ヲ⊥よゲ͡ ∇ッや∠ヱぴ
(beat t hem) means, if advice and ignoring her in t he bed do not produce t he desired result s,
you are allowed t o discipline t he wife, wit hout severe beat ing. Muslim recorded t hat Jabir said
t hat during t he Farewell Haj j , t he Prophet said;
びΚ
⇔ Β͡らシ
∠ リ
z ヰ͡ ∇Βヤ∠ハ
∠ ∇やヲ⊥ピ∇らゎ∠ Κ
∠ プ∠ ∇ユム⊥ レ∠ ∇バデ
∠ ぺ∠ ∇ラみ͡プ∠ ぴ
(but if t hey ret urn t o obedience, seek not against t hem means (of annoyance),) meaning, when
t he wife obeys her husband in all t hat Allah has allowed, t hen no means of annoyance from t he
husband are allowed against his wife. Therefore, in t his case, t he husband does not have t he
right t o beat her or shun her bed. Allah's st at ement ,
«ゅ⇔ゃ∇Βセ
∠ ヮ͡ よ͡ やヲ⊥ミゲ͡ ∇ゼΑ⊥ ゅ∠ャヱ∠ ロ⊥ ヱ⊥ギら⊥ ∇バΑ∠ ∇ラぺ»
(That t hey should worship Him and should not worship any ot hers wit h Him.) The Prophet t hen
said,
びマ
∠ ∇Αギ∠ ャ͡ヲ∠ ャ͡ヱ∠ ヴ͡ャ ∇ゲム⊥ ∇セや ラ
͡ ぺ∠ぴ
(give t hanks t o Me and t o your parent s), and,
リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ャゅ͡よヱ∠ ヮ⊥ ⇒zΑま͡ Ι
z ま͡ ∇やヱ⊥ギら⊥ ∇バゎ∠ Ι
z ぺ∠ マ
∠ よぁ ケ∠ ヴ∠ツホ∠ ヱ∠ ぴ
びゅ⇔レ⇒∠ジ∇ェま͡
(And your Lord has decreed t hat you worship none but Him. And t hat you be dut iful t o your
parent s). Aft er Allah ordained being dut iful t o parent s, He ordained kind t reat ment of
relat ives, males and females. A Hadit h st at es,
ヵ͡ク ヴヤ∠ハヱ∠ ∩∀るホ∠ ギ∠ タ
∠ リ
͡ Β͡ム∇ジヨ͡ ∇ャや ヴ∠ヤハ
∠ る⊥ ホ∠ ギ∠ ダz ャや»
«る∠ヤタ ͡ ヱ∠ る∀ ホ∠ ギ∠ タ
∠ ユ͡ ェ
͡ ゲz ャや
(Charit y given t o t he poor is Sadaqah, while charit y given t o relat ives is bot h Sadaqah and Silah
(keeping t he relat ions).) Allah t hen said,
びヴ∠ヨ⇒∠わΒ∠ ∇ャや∠ヱぴ
(orphans), because t hey lost t heir caret akers who would spend on t hem. So Allah commands
t hat t he orphans be t reat ed wit h kindness and compassion. Allah t hen said,
びリ
⊥ Β͡ム⇒∠ジヨ∠ ∇ャや∠ヱぴ
(Al-Masakin (t he poor)) who have various needs and cannot find what sust ains t hese needs.
Therefore, Allah commands t hey should be helped in acquiring t heir needs in a sufficient
manner t hat will end t heir inadequacy. We will furt her elaborat e on t he mat t er of t he
dest it ut e and t he poor in Surah Bara'h (9:60).
びょ
͡ レ⊥ イ
⊥ ∇ャや ケ͡ ゅ∠イ∇ャや∠ヱ ヴ∠よ∇ゲボ⊥ ∇ャや ン͡ク ケ͡ ゅ∠イ∇ャや∠ヱぴ
(t he neighbor who is near of kin, t he neighbor who is a st ranger) ` Ali bin Abi Talhah said t hat
Ibn ` Abbas said t hat ,
びょ
͡ レ⊥ イ
⊥ ∇ャや ケ͡ ゅ∠イ∇ャや∠ヱぴ
(The neighbor who is a st ranger) means, "Who is not a relat ive.'' It was also report ed t hat
` Ikrimah, Muj ahid, Maymun bin Mihran, Ad-Dahhak, Zayd bin Aslam, Muqat il bin Hayyan and
Qat adah said similarly. Muj ahid was also report ed t o have said t hat Allah's st at ement ,
びょ
͡ レ⊥ イ
⊥ ∇ャや ケ͡ ゅ∠イ∇ャや∠ヱぴ
(t he neighbor who is a st ranger) means, "The companion during t ravel.'' There are many Hadit hs
t hat command kind t reat ment t o t he neighbors, and we will ment ion some of t hem here wit h
Allah's help. The First Hadit h Imam Ahmad recorded t hat ` Abdullah bin ` Umar said t hat t he
Messenger of Allah said,
ヮ⊥ zルぺ∠ ろ
⊥ ∇レレ∠ ニ
∠ ヴzわェ
∠ ケ͡ ゅ∠イ∇ャゅ͡よ ヶ͡レΒ͡タヲ⊥Α モ
⊥ Α͡ゲ∇らィ
͡ メ
∠ や∠コゅ∠ョ»
«ヮ⊥をケあ ヲ∠ Β⊥ シ
∠
(Jibril kept reminding of t he neighbor's right , unt il I t hought t hat he was going t o give him a
share of t he inherit ance.) The Two Sahihs recorded t his Hadit h. The Second Hadit h Imam
Ahmad recorded t hat ` Abdullah bin ` Amr said t hat t he Messenger of Allah said,
ヮ⊥ zルぺ∠ ろ
⊥ ∇レレ∠ ニ
∠ ヴzわェ
∠ ケ͡ ゅ∠イ∇ャゅ͡よ ヶ͡レΒ͡タヲ⊥Α モ
⊥ Α͡ゲ∇らィ
͡ メ
∠ や∠コゅ∠ョ»
«ヮ⊥をケあ ヲ∠ Β⊥ シ
∠
(Jibril kept reminding me of t he neighbor's right , unt il I t hought he was going t o appoint a
share of t he inherit ance for him.) Abu Dawud and At -Tirmidhi recorded t his Hadit h, which At -
Tirmidhi said was "Hasan Gharib t hrough t his rout e.'' The Third Hadit h Imam Ahmad recorded
t hat ` Abdullah bin ` Amr bin Al-` As said t hat t he Prophet said,
∩͡ヮら͡ ェ
͡ ゅ∠ダャ͡ ∇ユワ⊥ ゲ⊥ ∇Βカ
∠ ぶ͡ や ギ∠ ∇レハ
͡ ゆ ͡ ゅ∠エ∇タほ∠∇ャや ゲ⊥ ∇Βカ ∠»
«ロ͡ケゅ∠イャ͡ ∇ユワ⊥ ゲ⊥ ∇Βカ
∠ ぶ
͡ や ギ∠ ∇レハ
͡ ラ͡ や∠ゲΒ͡イ∇ャや ゲ⊥ ∇Βカ
∠ ヱ∠
(The best companions according t o Allah are t hose who are t he best wit h t heir friends, and t he
best neighbors according t o Allah are t he best wit h t heir neighbors.) At -Tirmidhi recorded t his
Hadit h and said, "Hasan Gharib''. The Fourt h Hadit h Imam Ahmad recorded t hat Al-Miqdad bin
Al-Aswad said t hat t he Messenger of Allah asked his Companions,
«∨ゅ∠ルゴあ ャや ヶ͡プ ラ
∠ ヲ⊥ャヲ⊥ボゎ∠ ゅ∠ョ»
(What do you say about adult ery) They said, "It is prohibit ed, for Allah and His Messenger have
prohibit ed it . So it is forbidden unt il t he Day of Resurrect ion.'' The Messenger of Allah said,
∇リョ͡ ヮ͡ ∇Βヤ∠ハ
∠ ゲ⊥ ジ
∠ ∇Αぺ∠ ∩∃りヲ∠ ∇ジル͡ ゲ͡ ∇ゼバ∠ よ͡ モ
⊥ィ
⊥ zゲャや ヶ ∠ ル͡ ∇ゴΑ∠ ∇ラほ∠ャ∠»
«ロ͡ケゅ∠ィ り͡ ぺ∠ゲ∠ ∇ョゅ͡よ ヶ
∠ ル͡ ∇ゴΑ∠ ∇ラぺ∠
(For a man t o commit adult ery wit h his neighbor's wife is worse t han if he commit s adult ery
wit h t en women.) He t hen said,
«∨͡るホ∠ ゲ͡ ジ
z ャや ヶ͡プ ラ
∠ ヲ⊥ャヲ⊥ボゎ∠ ゅ∠ョ»
(What do you say about t heft ) They said, "It is prohibit ed, for Allah and His Messenger
prohibit ed it .'' He said,
ゲ⊥ ジ
∠ ∇Αぺ∠ ∩∃れゅ∠Β∇よぺ∠ り͡ ゲ∠ ∇ゼハ
∠ ∇リョ͡ モ ⊥ィ⊥ zゲャや ベ ∠ ゲ͡ ∇ジΑ∠ ∇ラほ∠ャ∠»
«ロ͡ケゅ∠ィ ∇リョ͡ ベ∠ ゲ͡ ∇ジΑ∠ ∇ラぺ∠ ∇リョ͡ ヮ͡ ∇Βヤ∠ハ
∠
(If a man st eals from his neighbor, it is worse for him t han st ealing from t en homes.) Only
Ahmad recorded t his Hadit h. A similar Hadit h is recorded in t he Two Sahihs, Ibn Mas` ud said, "I
asked, ` O Allah's Messenger! What is t he great est sin' He said,
«マ∠ボヤ∠カ
∠ ヲ∠ ワ⊥ ヱ∠ や6ギル͡ ぶ
͡ モ
∠ バ∠ ∇イゎ∠ ∇ラぺ∠»
(To make a rival for Allah while He Alone creat ed you.) I said, ` Then' He said,
«ポ͡ケゅ∠ィ る∠ ヤ∠Β͡ヤェ
∠ ヶ
∠ ル͡ や∠ゴゎ⊥ ∇ラぺ∠»
(To commit adult ery wit h your neighbor's wife.)'' The Fift h Hadit h Imam Ahmad recorded t hat
` A'ishah asked t he Messenger of Allah, "I have t wo neighbors, so whom among t hem should I
give my gift '' He said,
«ゅ⇔よゅ∠よ マ
͡ ∇レョ͡ ゅ∠ヨヰ͡ よ͡ ゲ∠ ∇ホぺ∠ ヴャ͡ま»
(The neighbor whose door is t he closest t o you.) Al-Bukhari narrat ed t his Hadit h We will
elaborat e on t his subj ect in t he Tafsir of Surah Bara'h, Allah willing and upon Him we depend.
«ユ⊥ヰゎ∠ ヲ⊥ホ マ
⊥ ヤ͡∇ヨΑ∠ ∇リヨz ハ
∠ ザ
∠ ら͡ ∇エΑ∠ ∇ラぺ∠ ゅ⇔ヨ∇をま͡ ¬͡ ∇ゲヨ∠ ∇ャゅ͡よ ヴ∠ヘミ∠ »
(It is enough sin for someone t o prevent whomever he is responsible for from get t ing t heir
food. )'' Muslim recorded t his Hadit h. Abu Hurayrah narrat ed t hat t he Prophet said,
モ
͡ ヨ∠ バ∠ ∇ャや リ
∠ ョ͡ ブ
⊥ zヤム∠ Α⊥ ゅ∠ャヱ∠ ∩⊥ヮゎ⊥ ∠ヲ∇ジ͡ミ∠ヱ ヮ⊥ ョ⊥ ゅ∠バデ
∠ ポ
͡ ヲヤ⊥∇ヨヨ∠ ∇ヤャ͡»
«ペΒ͡トΑ⊥ ゅ∠ョ ゅzャま͡
(The slave has t he right t o have food, clot hing and t o only be required t o perform what he can
bear of work.) Muslim also recorded t his Hadit h. Abu Hurayrah narrat ed t hat t he Prophet said,
びや⇔ケヲ⊥ガプ∠ Ι
⇔ ゅ∠わ∇ガョ⊥ ラ
∠ ゅ∠ミ リ∠ョ ぁょエ
͡ Α⊥ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah does not like such as are proud and boast ful.) meaning, one who is proud and
arrogant , insolent and boast s t o ot hers. He t hinks t hat he is bet t er t han ot her people, t hus
t hinking high of himself, even t hough he is insignificant t o Allah and hat ed by people. Muj ahid
said t hat Allah's st at ement ,
びや⇔ケヲ⊥ガプ∠ Ι
⇔ ゅ∠わ∇ガョ⊥ ラ
∠ ゅ∠ミ リ∠ョ ぁょエ
͡ Α⊥ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah does not like such as are proud) means arrogant , while,
びや⇔ケヲ⊥ガプ∠ ぴ
(boast ful) means boast ing about what he has, while he does not t hank Allah. This Ayah
indicat es t hat such a person boast s wit h people about t he bount y t hat Allah has given him, but
he is act ually ungrat eful t o Allah for t his bount y. Ibn Jarir recorded t hat ` Abdullah bin Waqid
Abu Raj a' Al-Harawi said, "You will find t hat t hose who are mean are also proud and boast ing.
He t hen recit ed,
び∇ユム⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョヱ∠ ぴ
(and t hose (slaves) whom your right hands possess,) You will find t hat he who is undut iful (t o
parent s) is also arrogant , and deprived. He t hen recit ed,
び ゅ⇔Β∂ ボ͡ セ
∠ や⇔ケゅzらィ
∠ ヴ͡レ∇ヤバ∠ ∇イΑ∠ ∇ユャ∠ヱ∠ ヴ͡ゎギ∠ ャ͡や∠ヲよ͡ や⇔ゲ∂ よ∠ ヱ∠ ぴ
(And dut iful t o my mot her, and made me not arrogant , deprived.) Once a man asked t he
Prophet , "O Messenger of Allah, advise me.' The Prophet said,
リ
∠ ョ͡ ケ͡ や∠コみ͡∇ャや メ
∠ ゅ∠ら∇シま͡ ラz み͡プ∠ ∩͡ケや∠コみ͡∇ャや メ∠ ゅ∠ら∇シま͡ヱ∠ ポ∠ ゅzΑま»
«る∠ヤΒガ ͡ ヨ∠ ∇ャや ぁょエ
͡ Α⊥ ゅ∠ャ ぶ
∠ やラz ま͡ヱ∠ ∩͡るヤ∠Β͡ガヨ∠ ∇ャや
(Avoid lengt hening t he dress (below t he ankles), for t his pract ice is from arrogance. Verily,
Allah does not like arrogance.)''
«モ∇ガら⊥ ∇ャや リ
∠ ョ͡ ぺ⊥ヱ∠ ∇キぺ∠ ¬∃ や∠キ ヵ
ぁ ぺ∠ヱ∠ »
(What disease is more serious t han being st ingy) He also said,
ギ∀ Β͡ヰゼ
∠ ャ∠ マ
∠ ャ͡ク∠ ヴ∠ヤハ
∠ ヮ⊥ ルz ま͡ヱ∠ - ∀キヲ⊥レム∠ ャ∠ ヮ͡ よあ ゲ∠ ャ͡ リ
∠ ⇒∠ジル͡Ηや ラ
z ま͡ぴ
び
(Verily, man is ungrat eful t o his Lord. And t o t hat he bears wit ness.) by his manners and
conduct ,
び ∀ギΑ͡ギ∠ゼ∠ャ ゲ͡ ∇Βガ
∠ ∇ャや あょエ
⊥ ャ͡ ヮ⊥ ルz ま͡ヱ∠ ぴ
(And verily, he is violent in t he love of wealt h.) Allah said,
びゅ⇔レΒ͡ヰョぁ ゅ⇔よや∠グハ
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ゅ∠ル∇ギわ∠ ∇ハぺ∠ヱ∠ ぴ
(And We have prepared for t he disbelievers a disgraceful t orment .) Kufr means t o cover
somet hing. Therefore, t he Bakhil (miser) covers t he favors t hat Allah has blessed him wit h,
meaning he does not spread t hose favors. So he is described by t he t erm Kafir (ungrat eful)
regarding t he favors t hat Allah grant ed him. A Hadit h st at es t hat ,
ゲ∠ ヰ∠ ∇ヌΑ∠ ∇ラぺ∠ ょ
z ェ
∠ ぺ∠∩∃ギ∇らハ
∠ ヴヤ∠ハ る⇔ ヨ∠ ∇バル͡ ユ∠ バ∠ ∇ルぺ∠ や∠クま͡ ぶ
∠ やラz ま͡»
«ヮ∇Βヤ∠ハ∠ ゅ∠ワゲ⊥ を∠ ぺ∠
(When Allah grant s a servant a favor, He likes t hat it s effect appears on him.) Some of t he Salaf
st at ed t hat t his Ayah 4:37 is describing t he Jews who hid t he knowledge t hey had about t he
descript ion of Muhammad, and t here is no doubt t hat t he general meaning of t he Ayah includes
t his. The apparent wording for t his Ayah indicat es t hat it is t alking about being st ingy wit h
money, even t hough miserly conduct wit h knowledge is also included. The Ayah t alks about
spending on relat ives and t he weak, j ust as t he Ayah aft er it ,
びサ
͡ ゅzレャや ¬∠ べ⇒∠もケ͡ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ラ
∠ ヲ⊥ボヘ͡ ∇レΑ⊥ リ
∠ Α͡グャzや∠ヱぴ
(And (also) t hose who spend of t heir wealt h t o be seen of men, ) Allah first ment ions t he
punished misers who do not spend, t hen He ment ions t hose who spend t o show off t o gain t he
reput at ion t hat t hey are generous, not for t he Face of Allah. A Hadit h st at es t hat t he first
t hree persons on whom t he fire will feed are a scholar, a fight er and a spender who shows off
wit h t heir act ions. For inst ance,
ぁょエ͡ ゎ⊥ ¬∃ ∇ヶセ
∠ ∇リョ͡ ろ ⊥ ∇ミゲ∠ ゎ∠ ゅ∠ョ :メ ͡ ゅ∠ヨ∇ャや ょ ⊥ ェ͡ ゅ∠タ メ ⊥ ヲ⊥ボΑ∠ »
:ぶ
⊥ やメ ⊥ ヲ⊥ボΒ∠ プ∠ ∩∠マヤ͡Β͡らシ
∠ ヶ͡プ ろ ⊥ ∇ボヘ∠ ∇ルぺ∠ ゅzャま͡ ∩͡ヮΒ͡プ ペ ∠ ヘ∠ ∇レΑ⊥ ∇ラぺ∠
«モΒホ͡キ∇ギボ∠ プ∠ ∩∀キや∠ヲィ∠ :メ ∠ ゅ∠ボΑ⊥ ∇ラぺ∠ れ ∠ ∇キケ∠ ぺ∠ ゅ∠ヨルz ま͡ ∩∠ろ∇よグ∠ ミ∠
(The wealt hy will say, "I did not leave any area t hat You like t o be spent on, but I spent on it in
Your cause.'' Allah will say, "You lie, you only did t hat so t hat it is said, ` He is generous.' And it
was said...'') meaning you acquired your reward in t he life, and t his is indeed what you sought
wit h your act ion. This is why Allah said,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャゅ͡よ Ι
∠ ヱ∠ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ ヱ∠ ぴ
(and believe not in Allah and t he Last Day,) meaning, it is Shayt an who lured t hem t o commit
t his evil act ion, inst ead of performing t he good deed as it should be performed. Shayt an
encouraged, excit ed and lured t hem by making t he evil appear good,
ゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ ∇やヲ⊥レョ∠ や∠¬ ∇ヲャ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠ や∠クゅ∠ョヱ∠ ぴ
びヮ⊥ zヤャや ユ⊥ ヰ⊥ ホ∠ コ∠ ケ∠ ゅzヨョ͡ ∇やヲ⊥ボヘ∠ ル∠ぺヱ∠
(And what loss have t hey if t hey had believed in Allah and in t he Last Day, and t hey spend out
of what Allah has given t hem for sust enance) This Ayah means, what harm would it cause t hem
if t hey believe in Allah, go on t he right eous pat h, replace showing off wit h sincerit y, have fait h
in Allah, and await His promise in t he Hereaft er, for t hose who do good and spend what He has
given t hem on what He likes and is pleased wit h. Allah's st at ement :
びゅ⇔ヨΒ͡ヤハ
∠ ユヰ͡ よ͡ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever All-Knower of t hem.) means, He has perfect knowledge of t heir int ent ions,
whet her good or evil. Indeed, Allah knows t hose who deserve success, and He grant s t hem
success and guidance, direct ing t hem t o perform right eous act ions t hat will earn t hem His
pleasure. He also knows t hose who deserve failure and expulsion from His great mercy, which
amount s t o ut t er failure in t his life and t he Hereaft er for t hem, we seek refuge in Allah from
t his evil end.
る⇔ レ∠ ジ
∠ェ∠ マ ⊥ ゎ∠ ラ͡まヱ∠ り∃ ケz ク∠ メ ∠ ゅ∠ボ∇んョ͡ ユ⊥ ヤ͡∇ヌΑ∠ Ι ∠ ヮ∠ ヤzャや ラ z ま͡ぴ
ブ∠ ∇Βム∠ プ∠ - ゅ⇔ヨΒ͡ヌハ ∠ や⇔ゲ∇ィぺ∠ ヮ⊥ ∇ルギ⊥ zャ リ͡ョ れ ͡ ∇ぽΑ⊥ ヱ∠ ゅ∠ヰ∇ヘバ͡ ⇒∠ツΑ⊥
ヴ∠ヤハ ∠ マ ∠ よ͡ ゅ∠レ∇ゃィ͡ ヱ∠ ギ∃ Β͡ヰゼ∠ よ͡ る∃ ョz ぺ あモミ⊥ リ͡ョ ゅ∠レ∇ゃィ ͡ や∠クま͡
∇やヲ⊥ ダ
∠ ハ ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや キぁ ヲ∠ Α∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ - や⇔ギΒ͡ヰセ ∠ ¬͡ Ι⊥ぽ⇒∠ワ
ヮ∠ ヤzャや ラ∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ Ι
∠ ヱ∠ チ
⊥ ∇ケΙ x や ユ⊥ ヰ͡ よ͡ ンzヲジ ∠ ゎ⊥ ∇ヲャ∠ メ
∠ ヲ⊥シゲz ャや
び ⇔ゅんΑ͡ギ∠ェ
(40. Surely! Allah wrongs not even of t he weight of a speck of dust , but if t here is any good
(done), He doubles it , and gives from Him a great reward.) (41. How (will it be) t hen, when We
bring from each nat ion a wit ness and We bring you (O Muhammad) as a wit ness against t hese
people) (42. On t hat day t hose who disbelieved and disobeyed t he Messenger will wish t hat
t hey were buried in t he eart h, but t hey will never be able t o hide a single fact from Allah.)
びテ
∠ ∇ジボ͡ ∇ャや リ
∠ Α͡コヲ∠ ヨ∠ ∇ャや ノ⊥ ツ
∠ ル∠ ヱ∠ ぴ
(And We shall set up balances of j ust ice) Allah said t hat Luqman said,
ヴ͡プ ∇リム⊥ わ∠ プ∠ メ
∃ キ∠ ∇ゲカ
∠ ∇リョあ る∃ らz ェ
∠ メ∠ ゅ∠ボ∇んョ͡ マ
⊥ ゎ∠ ラ͡ま べ∠ヰルz ま͡ zヴレ∠ ら⊥ Αぴ
ゅ∠ヰよ͡ れ
͡ ∇ほΑ∠ チ͡ ∇ケΙ x や ヴ͡プ ∇ヱぺ∠ れ ͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ ∇ヱぺ∠ り∃ ゲ∠ ∇ガタ ∠
びヮ⊥ zヤャや
(O my son! If it be (anyt hing) equal t o t he weight of a must ard seed, and t hough it be in a rock,
or in t he heavens or in t he eart h, Allah will bring it fort h). Allah said,
びり∃ ケz ク∠ メ
∠ ゅ∠ボ∇んョ͡ ユ⊥ ヤ͡∇ヌΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Surely! Allah wrongs not even of t he weight of a speck of dust ).''
びゅ∠ヰ∇ヘバ͡ ⇒∠ツΑ⊥ る⇔ レ∠ ジ
∠ェ
∠ マ
⊥ ゎ∠ ラ͡まヱ∠ ぴ
(but if t here is any good (done), He doubles it ,) "As for t he disbeliever, his punishment will be
lessened for him on t he Day of Resurrect ion, but he will never depart t he Fire.'' He used as
evidence t he aut hent ic Hadit h in which Al-` Abbas said, "O Messenger of Allah! Your uncle Abu
Talib used t o prot ect and support you, did you benefit him at all'' The Messenger said,
ラ
∠ ゅ∠ムャ∠ ∩ゅ∠ルぺ∠ ゅ∠ャ∇ヲャ∠ヱ∠ ∩∃ケゅ∠ル ∇リョ͡ ゥ
∃ ゅ∠ツ∇エッ ∠ ヶ͡プ ヲ∠ ワ⊥ ∇ユバ∠ ル∠ »
«ケゅzレャや リ∠ ョ͡ モ
͡ ヘ∠ ∇シほ∠∇ャや ポ
͡ ∇ケギz ャや ヶ͡プ
(Yes. He is in a shallow area in Hell-fire, and were it not for me, he would have been in t he
deepest dept hs of t he Fire.) However, t his Hadit h only applies t o Abu Talib, not t he rest of t he
disbelievers. To support t his, we ment ion what Abu Dawud At -Tayalisi recorded in his Musnad
t hat Anas said t hat t he Messenger of Allah said,
ゅ∠ヰ∇Βヤ∠ハ
∠ ゆ ⊥ ゅ∠んΑ⊥ ∩⇔るレ∠ ジ
∠ェ ∠ リ ∠ ョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ ヤ͡∇ヌΑ∠ ゅ∠ャ ぶ ∠ や ラ z ま͡»
ゅzョぺ∠ヱ∠ ∩͡りゲ∠ カ ͡ べ∇ャや ヶ͡プ ゅ∠ヰよ͡ ン∠ゴ∇イΑ⊥ ヱ∠ ∩ゅ∠Β∇ルギぁ ャや ヶ͡プ ベ ∠ ∇コゲあ ャや
る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ⊥ ∇ヲΑ∠ ラ
∠ ゅ∠ミ や∠クみ͡プ∠ ∩ゅ∠Β∇ルギぁ ャや ヶ͡プ ゅ∠ヰよ͡ ユ⊥ バ∠ ∇トΒ⊥ プ∠ ゲ⊥ プ͡ ゅ∠ム∇ャや
«る∠レジ ∠ェ∠ ヮ⊥ ャ∠ ∇リム⊥ Α∠ ∇ユャ∠
(Allah does not wrong t he fait hful even concerning one good act ion, for he will be rewarded for
it by provision in t his life and awarded for it in t he Hereaft er. As for t he disbeliever, he will be
provided provision in t his life for his good act ion, and on t he Day of Resurrect ion, he will not
have any good deed.)
びゅ⇔ヨΒ͡ヌハ
∠ や⇔ゲ∇ィぺ∠ ヮ⊥ ∇ルギ⊥ zャ リ͡ョ れ
͡ ∇ぽΑ⊥ ヱ∠ ぴ
(and gives from Him a great reward.) refers t o Paradise. We ask Allah for His pleasure and
Paradise. Ibn Abi Hat im recorded t hat Abu ` Ut hman An-Nahdi said, "No ot her person
accompanied Abu Hurayrah more t han I. One year, he went t o Haj j before me, and I found t he
people of Al-Basrah saying t hat he narrat ed t hat he heard t he Messenger of Allah saying,
«る∠レジ
∠ェ∠ ブ
͡ ∇ャぺ∠ ブ
∠ ∇ャぺ∠ る∠ レ∠ ジ
∠エ
∠ ∇ャや ブ
⊥ ハ
͡ ゅ∠ツΑ⊥ ぶ
∠ やラ
z ま͡»
(Allah rewards t he good deed wit h a million deeds.) So I said, ` Woe t o you! No person
accompanied Abu Hurayrah more t han I, and I never heard him narrat e t his Hadit h!' When I
want ed t o meet him, I found t hat he had left for Haj j so I followed him t o Haj j t o ask him
about t his Hadit h.'' Ibn Abi Hat im also recorded t his Hadit h using anot her chain of narrat ion
leading t o Abu ` Ut hman. In t his narrat ion, Abu ` Ut hman said, "I said, ` O Abu Hurayrah! I heard
my bret hren in Al-Basrah claim t hat you narrat ed t hat you heard t he Messenger of Allah saying,
«る∠レジ
∠ェ∠ ブ
͡ ∇ャぺ∠ ブ
∠ ∇ャぺ∠ る͡ レ∠ ジ
∠エ
∠ ∇ャゅ͡よ ヵ͡ゴ∇イΑ∠ ぶ
∠ やラ
z ま͡»
(Allah rewards t he good deed wit h a million deeds.) Abu Hurayrah said, ` By Allah! I heard t he
Messenger of Allah saying,
«る∠レジ
∠ェ∠ ブ
͡ ∇ャぺ∠ ∇ヶヘ∠ ∇ャぺ∠ る͡ レ∠ ジ
∠エ
∠ ∇ャゅ͡よ ヵ͡ゴ∇イΑ∠ ぶ
∠ やラ
z ま͡»
(Allah rewards t he good deed wit h t wo million deeds.) He t hen recit ed t his Ayah,
び∀モΒ͡ヤ∠ホ Ι
z ま͡ り͡ ゲ∠ カ
͡Ιx や ヴ͡プ ゅ∠Β∇ルギぁ ャや り͡ ゅ∠Βエ
∠ ∇ャや ネ
⊥ ゅ∠わョ∠ ゅ∠ヨプ∠ ぴ
(But lit t le is t he enj oyment of t he life of t his world as compared t o t he Hereaft er).''
Our Prophet will be a Witness Against, or For his Ummah on the Day
of Resurrection, When the Disbelievers Will Wish for Death
Allah said,
マ
∠ よ͡ ゅ∠レ∇ゃィ
͡ ヱ∠ ギ∃ Β͡ヰゼ
∠ よ͡ る∃ ョz ぺ あモミ⊥ リ͡ョ ゅ∠レ∇ゃィ
͡ や∠クま͡ ブ∠ ∇Βム∠ プ∠ ぴ
び や⇔ギΒ͡ヰセ
∠ ¬͡ Ι⊥ぽ⇒∠ワ ヴ∠ヤハ ∠
(How (will it be) t hen, when We bring from each nat ion a wit ness and We bring you (O
Muhammad) as a wit ness against t hese people) Allah describes t he horrors, hardships and
difficult ies of t he Day of Resurrect ion, saying, how would it be on t hat Day when t here will be
a wit ness from every nat ion, meaning t he Prophet s, j ust as Allah said;
ょ
⊥ ⇒∠わム͡ ∇ャや ノ∠ ッ
͡ ヱ⊥ ヱ∠ ゅ∠ヰよあ ケ∠ ケ͡ ヲ⊥レよ͡ チ ⊥ ∇ケΙ xや ろ ͡ ホ∠ ゲ∠ ∇セぺ∠ヱ∠ ぴ
び¬͡ へ∠ギヰ∠ ゼ
ぁ ャや∠ヱ リ
∠ ∇ΒΒあ ら͡ レz ャゅ͡よ ¬∠ ヴ⇒͡ィヱ∠
(And t he eart h will shine wit h t he light of it s Lord, and t he Book will be placed (open); and t he
Prophet s and t he wit nesses will be brought forward), and,
マ
∠ よ͡ ゅ∠レ∇ゃィ
͡ ヱ∠ ギ∃ Β͡ヰゼ
∠ よ͡ る∃ ョz ぺ あモミ⊥ リ͡ョ ゅ∠レ∇ゃィ
͡ や∠クま͡ ブ∠ ∇Βム∠ プ∠ ぴ
び や⇔ギΒ͡ヰセ
∠ ¬͡ Ι⊥ぽ⇒∠ワ ヴ∠ヤハ ∠
(How (will it be) t hen, when We bring from each nat ion a wit ness and We bring you (O
Muhammad) as a wit ness against t hese people) He t hen said, ` St op now.' I found t hat his eyes
were t earful.'' Allah's st at ement ,
∇ヲャ∠ メ
∠ ヲ⊥シゲz ャや ∇やヲ⊥ ダ∠ ハ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや キぁ ヲ∠ Α∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
び ゅ⇔んΑ͡ギェ
∠ ヮ∠ ヤzャや ラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ Ι
∠ ヱ∠ チ
⊥ ∇ケΙ x や ユ⊥ ヰ͡ よ͡ ンzヲジ ∠ ゎ⊥
(On t hat day t hose who disbelieved and disobeyed t he Messenger will wish t hat t hey were
buried in t he eart h, but t hey will never be able t o hide a single fact from Allah.) means, t hey
will wish t hat t he eart h would open up and swallow t hem because of t he horror of t he
gat hering place and t he disgrace, dishonor and humiliat ion t hey will suffer on t hat Day. This is
similar t o Allah's st at ement ,
び⇔ゅんΑ͡ギ∠ェ ヮ∠ ヤzャや ラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ Ι
∠ ヱ∠ ぴ
(but t hey will never be able t o hide a single fact from Allah.) indicat ing t hat t hey will admit t o
everyt hing t hey did and will not hide any of it . ` Abdur-Razzaq recorded t hat Sa` id bin Jubayr
said, "A man came t o Ibn ` Abbas and said t o him, ` There are t hings t hat confuse me in t he
Qur'an.' Ibn ` Abbas said, ` What t hings do you have doubt s about in t he Qur'an' He said, ` Not
doubt s, but rat her confusing t hings.' Ibn ` Abbas said, ` Tell me what caused you confusion.' He
said, ` I hear Allah's st at ement ,
び⇔ゅんΑ͡ギ∠ェ ヮ∠ ヤzャや ラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ Ι
∠ ヱ∠ ぴ
(but t hey will never be able t o hide a single fact from Allah.) They have indeed hid somet hing.'
Ibn ` Abbas said, ` As for Allah's st at ement ,
びリ
∠ Β͡ミゲ͡ ∇ゼョ⊥ ゅzレミ⊥ ゅ∠ョ ゅ∠レよあ ケ∠ ヮ͡ ヤzャや∠ヱぴ
("By Allah, our Lord, we were not t hose who j oined ot hers in worship wit h Allah.''), hoping t hat
Allah will forgive t hem. However, Allah will t hen seal t heir mout hs, and t heir hands and feet
will disclose what t hey used t o do. Then,
ンzヲジ
∠ ゎ⊥ ∇ヲャ∠ メ
∠ ヲ⊥シゲz ャや ∇やヲ⊥ ダ ∠ ハ ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや キぁ ヲ∠ Α∠ ぴ
び⇔ゅんΑ͡ギ∠ェ ヮ∠ ヤzャや ラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ Ι
∠ ヱ∠ チ
⊥ ∇ケΙ x や ユ⊥ ヰ͡ よ͡
(t hose who disbelieved and disobeyed t he Messenger will wish t hat t hey were buried in t he
eart h, but t hey will never be able t o hide a single fact from Allah. )'''
びゲ͡ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ͡ ∇ヨガ
∠ ∇ャや リ
͡ハ
∠ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Αぴ
(They ask you about alcoholic drink and gambling). In t hat Hadit h, t he Messenger of Allah
recit ed t his Ayah t o ` Umar, who said, "O Allah! Explain t he ruling about Khamr (int oxicant s) for
us in a plain manner.'' When t his Ayah 4:43 was revealed, t he Prophet recit ed it t o ` Umar,
who st ill said, "O Allah! Explain t he ruling about Khamr (int oxicant s) for us in a plain manner.''
Aft er t hat , t hey would not drink alcohol close t o t he t ime of prayer. When Allah's st at ement ,
ゲ⊥ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ
∠ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥レョ∠ へ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ͡ ⇒∠ト∇Βゼz ャや モ͡ ヨ∠ ハ
∠ ∇リョあ ∀ザ∇ィ͡ケ ュ⊥ Ι ∠ ∇コΙx や∠ヱ ゆ ⊥ ゅ∠ダルxΙや∠ヱ
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ロ⊥ ヲ⊥らレ͡ わ∠ ∇ィゅ∠プ
(O you who believe! alcoholic drinks, gambling, Al-Ansab, and Al-Azlam are an abominat ion of
Shayat an's handiwork. So avoid t hat in order t hat you may be successful. ) 5:90 , unt il,
びラ
∠ ヲ⊥ヰわ∠ レぁョ ∇ユわ⊥ ∇ルぺ∠ ∇モヰ∠ プ∠ ぴ
(So, will you not t hen abst ain) 5:91 was revealed, ` Umar said, "We abst ain, we abst ain.'' In
anot her narrat ion, when t he Ayah in Surat An-Nisa' was revealed,
«ヮ∠ジ∇ヘル∠ ょ
z ジ
⊥ Β∠ プ∠ ゲ⊥ ヘ͡ ∇ピわ∠ ∇ジΑ∠ ょ
⊥ ワ∠ ∇グΑ∠ ヮ⊥ ヤzバ∠ ヤ∠プ∠ »
(...For he might want t o ask for forgiveness, but inst ead curses himself!) Allah said,
び∇やヲ⊥ヤジ
͡ わ∠ ∇ピゎ∠ ヴzわェ
∠ モ
∃ Β͡らシ
∠ ン͡ゲよ͡ ゅ∠ハ Ι
z ま͡ ゅ⇔ら⊥レィ
⊥ Ι
∠ ヱ∠ ぴ
(nor while Junub (sexually impure), except while passing t hrough, unt il you bat he (your ent ire
body),) Ibn Abi Hat im recorded t hat Ibn ` Abbas said t hat Allah's st at ement ,
び∇やヲ⊥ヤジ
͡ わ∠ ∇ピゎ∠ ヴzわェ
∠ モ
∃ Β͡らシ
∠ ン͡ゲよ͡ ゅ∠ハ Ι
z ま͡ ゅ⇔ら⊥レィ
⊥ Ι
∠ ヱ∠ ぴ
(nor while Junub (sexually impure), except while passing t hrough, unt il you bat he (your ent ire
body,) means, "Do not ent er t he Masj id when you are Junub, unless you are j ust passing by, in
which case, you pass t hrough wit hout sit t ing down.'' Ibn Abi Hat im said t hat similar is report ed
from ` Abdullah bin Mas` ud, Anas, Abu ` Ubaydah, Sa` id bin Al-Musayyib, Abu Ad-Duha, ` At a',
Muj ahid, Masruq, Ibrahim An-Nakha` i, Zayd bin Aslam, Abu Malik, ` Amr bin Dinar, Al-Hakam bin
` Ut aybah, ` Ikrimah, Al-Hasan Al-Basri, Yahya bin Sa` id Al-Ansari, Ibn Shihab and Qat adah. Ibn
Jarir recorded t hat Yazid bin Abi Habib comment ed on Allah's st at ement ,
びモ
∃ Β͡らシ
∠ ン͡ゲよ͡ ゅ∠ハ Ι
z ま͡ ゅ⇔ら⊥レィ
⊥ Ι
∠ ヱ∠ ぴ
(nor while Junub (sexually impure), except while passing t hrough,) when some men from t he
Ansar, whose doors lit erally opened int o t he Masj id, were sexually impure, and t hey did not
have wat er, t heir only way t o get wat er was t o pass t hrough t he Masj id. So, Allah sent down,
びモ
∃ Β͡らシ
∠ ン͡ゲよ͡ ゅ∠ハ Ι
z ま͡ ゅ⇔ら⊥レィ
⊥ Ι
∠ ヱ∠ ぴ
(nor while Junub (sexually impure), except while passing t hrough,).'' What support s t his
st at ement by Yazid bin Abi Habib, may Allah have mercy upon him, is Al-Bukhari's report in his
Sahih, t hat t he Messenger of Allah said,
ヶ͡よぺ∠ る∠ カ
∠ ∇ヲカ
∠ ゅzャま͡ ギ͡ イ
͡ ∇ジヨ∠ ∇ャや ヶ͡プ る∃ カ
∠ ∇ヲカ
∠ zモミ⊥ やヱぁギシ
⊥»
«ゲ∇ムよ∠
(Close all t he small doors in t his Masj id, except t hat of Abu Bakr.) This is what t he Prophet
commanded at t he end of his life, knowing t hat Abu Bakr will be t he Khalifah aft er him, and
t hat he would need t o ent er t he Masj id on numerous occasions t o manage t he import ant affairs
of t he Muslims. Yet , t he Messenger of Allah commanded t hat all t he small doors t hat open int o
t he Masj id be closed, except Abu Bakr's door. Some of t he Sunan compilers recorded t he
Prophet saying t hat only ` Ali's door should remain open, but t his is an error, what is in t he
Sahih is what is correct . In his Sahih, Muslim recorded t hat ` A'ishah said, "The Messenger of
Allah said t o me,
«ギ͡イ∇ジヨ∠ ∇ャや リ
∠ ョ͡ り∠ ゲ∠ ∇ヨガ
⊥ ∇ャや ヶレ͡Βャ͡ヱ͡ ゅ∠ル»
(Bring me t he garment from t he Masj id.) I said, ` I am having my period.' He said,
Description of Tayammum
Allah said,
ギ∀ ェ
∠ ぺ∠ ¬∠ べ∠ィ ∇ヱぺ∠ ゲ∃ ヘ∠ シ ∠ ヴ∠ヤハ ∠ ∇ヱぺ∠ ヴ∠ッ∇ゲョz ユ⊥わレ⊥ミ ∇ラま͡ヱ∠ ぴ
¬⇔ べ∠ョ ∇やヱ⊥ギイ ͡ ゎ∠ ∇ユヤ∠プ∠ ¬∠ べ∠ジレあ ャや ユ⊥ わ⊥ ∇ジヨ∠ ⇒∠ャ ∇ヱぺ∠ テ
͡ も͡ べ∠ピ∇ャや リあョ ∇ユム⊥ ∇レョあ
びゅ⇔らあΒデ
∠ や⇔ギΒ͡バタ ∠ ∇やヲ⊥ヨヨz Β∠ わ∠ プ∠
(and if you are ill, or on a j ourney, or one of you comes from t he Gha'it (t oilet ), or from
Lamast um (t ouching) women, but you do not find wat er, t hen perform Tayammum wit h clean
eart h, rubbing your face and hands. Truly, Allah is Ever Oft -Pardoning, Oft -Forgiving.) As for
t he t ype of illness which would allow Tayammum, it is an illness t hat one fears would be
aggravat ed by using wat er, which could be det riment al t o a part of t he body, or when doing so
would prolong an illness. Some scholars said t hat any t ype of illness warrant s Tayammum,
because of t he general indicat ions of t he Ayah. As for t ravelling on a j ourney, it is known,
regardless of it s lengt h. Allah t hen said,
びテ
͡ も͡ べ∠ピ∇ャや リあョ ∇ユム⊥ ∇レョあ ギ∀ ェ
∠ ぺ∠ ¬∠ べ∠ィ ∇ヱぺ∠ぴ
(or comes from t he Gha'it ). The Gha'it is, lit erally, t he flat land, and t his part of t he Ayah
refers t o t he minor impurit y. Allah t hen said,
∇ギホ∠ ヱ∠ リ
z ワ⊥ ヲぁジヨ∠ ゎ∠ ラ∠ぺ モ ͡ ∇らホ∠ リ͡ョ リ z ワ⊥ ヲ⊥ヨわ⊥ ∇ボヤzデ
∠ ラ͡まヱ∠ ぴ
び∇ユわ⊥ ∇ッゲ∠ プ∠ ゅョ∠ ブ
⊥ ∇ダレ͡ プ∠ る⇔ ツ
∠ Α͡ゲプ∠ zリヰ⊥ ャ∠ ∇ユわ⊥ ∇ッゲ∠ プ∠
(And if you divorce t hem before you have t ouched t hem, and you have appoint ed unt o t hem
t he dowry, t hen pay half of t hat ) 2:237 , and,
zユを⊥ ろ ͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや ユ⊥ わ⊥ ∇エム∠ ル∠ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
リ
z ヰ͡ ∇Βヤ∠ハ
∠ ∇ユム⊥ ャ∠ ゅ∠ヨプ∠ リz ワ⊥ ヲぁジヨ∠ ゎ∠ ラ∠ぺ モ ͡ ∇らホ∠ リ͡ョ リ z ワ⊥ ヲ⊥ヨわ⊥ ∇ボヤzデ
∠
びゅ∠ヰル∠ ヱぁギわ∠ ∇バゎ∠ り∃ ギz ハ
͡ ∇リョ͡
(O you who believe! When you marry believing women, and t hen divorce t hem before you have
t ouched t hem, no ` Iddah (period of wait ing) have you t o count in respect of t hem) 33:49 . Ibn
Abi Hat im recorded t hat Ibn ` Abbas said t hat Allah's st at ement ,
びゅ⇔らあΒデ
∠ や⇔ギΒ͡バタ
∠ ∇やヲ⊥ヨヨz Β∠ わ∠ プ∠ ¬⇔ べ∠ョ ∇やヱ⊥ギイ
͡ ゎ∠ ∇ユヤ∠プ∠ ぴ
(but you do not find wat er,t hem perform Tayammum wit h clean eart h,) In t he Two Sahihs, it is
recorded t hat ` Imran bin Husayn said,
:
ろ
∠ ∇ジャ∠ぺ∠ ∩͡ュ∇ヲボ∠ ∇ャや ノ∠ ョ∠ ヶ
∠ ヤあダ
∠ ゎ⊥ ∇ラぺ∠ マ
∠ バ∠ レ∠ ョ∠ ゅ∠ョ ラ ⊥ ゅ∠ヤプ⊥ ゅ∠Α»
«∨∃ユヤ͡∇ジョ⊥ モ∃ィ ⊥ ゲ∠ よ͡
: :
ゅ∠レプ⊥ ヲ⊥ヘタ
⊥ ∇ろヤ∠バ͡ ィ ⊥ :ゐ ∃ ゅ∠ヤん∠ よ͡ サ ͡ ゅzレャや ヴ∠ヤハ ∠ ゅ∠レ∇ヤツあ プ⊥ »
ゅ∠ヰヤぁミ⊥ チ ⊥ ∇ケほ∠∇ャや ゅ∠レ∠ャ ∇ろヤ∠バ͡ ィ ⊥ ヱ∠ ∩͡るム∠ も͡ ゅ∠ヤヨ∠ ∇ャや フ͡ ヲ⊥ヘダ ⊥ ミ∠
ギ͡ イ
͡ ル∠ ∇ユャ∠ や∠クま͡ ∩や⇔ケヲ⊥ヰデ
∠ ゅ∠レ∠ャ ゅ∠ヰわ⊥ よ∠ ∇ゲゎ⊥ ∇ろヤ∠バ͡ ィ ⊥ ヱ∠ ∩や⇔ギイ͡ ∇ジョ∠
«¬ゅ∠ヨ∇ャや
(We were given preference over people in t hree t hings. Our lines (in prayer) were arranged in
rows t o resemble t he rows of t he angels, all of t he eart h was made a Masj id for us, and it s dust
was made clean for us when t here is no wat er.) The Messenger ment ioned t he favor of making
dust a purifyer for us, and if t here were any ot her subst ance t o replace it for Tayammum, he
would have ment ioned it . Imam Ahmad and t he collect ors of Sunan, wit h t he except ion of Ibn
Maj ah, recorded t hat Abu Dharr said t hat t he Messenger of Allah said,
ギ͡ イ
͡ Α∠ ∇ユャ∠ ∇ラま͡ヱ∠ ∩͡ユヤ͡∇ジヨ⊥ ∇ャや ケ⊥ ヲ⊥ヰデ ∠ ょ ⊥ Βあ ト
z ャや ギ⊥ Β͡バダ
z ャや»
∩⊥ヮゎ∠ ゲ∠ ゼ
∠ よ∠ ヮ⊥ zジヨ͡ Β⊥ ∇ヤプ∠ ロ⊥ ギ∠ ィ
∠ ヱ∠ や∠クみ͡プ∠ ∩∃アイ∠ェ͡ ゲ∠ ∇ゼハ ∠ ¬∠ ゅ∠ヨ∇ャや
«ゲ∇Βカ ∠ マ ∠ ャ͡ク∠ ラ
z み͡プ∠
(Clean eart h is pure for t he Muslim, even if he does not find wat er for t en years. When he finds
wat er, let him use it for his skin, for t his is bet t er.) At -Tirmidhi said, "Hasan Sahih''. Allah's
st at ement ,
«マΒ͡ヘ∇ムΑ∠ ラ
∠ ゅ∠ミ ゅ∠ヨルz ま͡»
(This would have been sufficient for you), and t he Prophet st roked his hand on t he eart h once,
blew int o it and wiped his face and hands.'' The Muslim Ummah, rat her t han all ot her nat ions,
was favored wit h t he allowance of Tayammum. In t he Two Sahihs, it is recorded t hat Jabir bin
` Abdullah said t hat t he Messenger of Allah said,
ゅ∠レプ⊥ ヲ⊥ヘタ
⊥ ∇ろヤ∠バ͡ ィ
⊥ ∩∃ゐゅ∠ヤん∠ よ͡ サ ͡ ゅzレャや ヴ∠ヤハ ∠ ゅ∠レ∇ヤツあ プ⊥ »
∩や⇔ギイ ͡ ∇ジョ∠ チ
⊥ ∇ケほ∠∇ャや ゅ∠レ∠ャ ∇ろヤ∠バ͡ ィ
⊥ ヱ∠ ∩͡るム∠ も͡ ゅ∠ヤヨ∠ ∇ャや フ
͡ ヲ⊥ヘダ ⊥ ミ∠
«¬ゅ∠ヨ∇ャや ギ͡ イ ͡ ル∠ ∇ユャ∠ や∠クま͡ ∩や⇔ケヲ⊥ヰデ ∠ ゅ∠ヰわ⊥ ∠よ∇ゲゎ⊥ ∠ヱ
(We were preferred wit h t hree t hings over people. Our lines (in prayer) were arranged in rows
t o resemble t he rows of t he angels, all of t he eart h was made a Masj id for us, and it s dust was
made clean for us when t here is no wat er.) Allah said in t his Ayah,
や⇔ヲ∂ ヘ⊥ ハ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ ∇ユム⊥ Α∠ ギ͡ ∇Αぺ∠ヱ∠ ∇ユム⊥ ワ͡ ヲ⊥ィヲ⊥ よ͡ ∇やヲ⊥エジ ∠ ∇ョゅ∠プぴ
びや⇔ケヲ⊥ヘビ ∠
(rubbing your faces and hands. Truly, Allah is Ever Oft -Pardoning, Oft -Forgiving.) meaning, a
part of His pardoning and forgiving is t hat He allows you t o use Tayammum and t o pray aft er
using it when t here is no wat er, t o make t hings easy for you. This Ayah sanct ifies t he posit ion
of t he prayer, it being t oo sacred t han t o be performed in a defecient manner, like in a st at e
of drunkenness, unt il one becomes aware of what he is saying, or sexually impure, unt il he
bat hes (Ghusl), or aft er answering t he call of nat ure, unt il he performs ablut ion. There are
except ions when one is ill or when t here is no wat er. In t his case, Allah allows us t o use
Tayammum, out of His mercy and kindness for His servant s, and t o facilit at e t hem, all praise is
due t o Allah.
びモ
∠ Β͡らジ
z ャや ∇やヲぁヤツ
͡ ゎ∠ ラ∠ぺ ラ
∠ ヱ⊥ギΑ͡ゲΑ⊥ ヱ∠ ぴ
(and wishing t hat you should go ast ray from t he right pat h.) for t hey would like t hat you
disbelieve in what was sent down t o you, O believers, and t hat you abandon t he guidance and
beneficial knowledge t hat you have.
びヮ͡ バ͡ ッ
͡ や∠ヲョz リ∠ハ ユ∠ ヤ͡ム∠ ∇ャや ラ
∠ ヲ⊥プゲあ エ
∠ Α⊥ ぴ
(t here are some who displace words from (t heir) right places) meaning, t hey int ent ionally and
falsely alt er t he meanings of t he Words of Allah and explain t hem in a different manner t han
what Allah meant ,
びゅ∠レ∇Βダ
∠ ハ
∠ ヱ∠ ゅ∠レ∇バヨ͡ シ
∠ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ぴ
(And say: "We hear your word and disobey) saying, "We hear what you say, O Muhammad, but
we do not obey you in it ,'' as Muj ahid and Ibn Zayd explained. This is t he implied meaning of
t he Ayah, and it demonst rat es t he Jews' disbelief, st ubbornness and disregard for Allah's Book
aft er t hey underst ood it , all t he while aware of t he sin and punishment t hat t his behavior will
earn for t hem. Allah's st at ement ,
びリ
͡ Αあギャや ヴ͡プ ゅ⇔レ∇バデ
∠ ヱ∠ ∇ユヰ͡ わ͡ レ∠ ジ
͡ ∇ャほ∠よ͡ ゅ⇔Β∂ ャ∠ ゅ∠レハ
͡ ケ∠ ヱ∠ ぴ
(And Ra` ina, wit h a t wist of t heir t ongues and as a mockery of t he religion.) meaning, t hey
pret end t o say, ` Hear us,' when t hey say, Ra` ina (an insult in Hebrew, but in Arabic it means
` List en t o us.').' Yet , t heir t rue aim is t o curse t he Prophet . We ment ioned t his subj ect when
we explained Allah's st at ement ,
びリ
͡ Αあギャや ヴ͡プ ゅ⇔レ∇バデ
∠ ヱ∠ ∇ユヰ͡ わ͡ レ∠ ジ
͡ ∇ャほ∠よ͡ ゅ⇔Β∂ ャ∠ぴ
(Wit h a t wist of t heir t ongues and as a mockery of t he religion) because of t heir cursing t he
Prophet . Allah t hen said,
ゅ∠ル∇ゲヌ ⊥ ∇ルや∠ヱ ∇ノヨ∠ ∇シや∠ヱ ゅ∠レ∇バデ ∠ ぺ∠ヱ∠ ゅ∠レ∇バヨ͡ シ ∠ ∇やヲ⊥ャゅ∠ホ ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ ぴ
∇ユワ͡ ゲ͡ ∇ヘム⊥ よ͡ ヮ⊥ ヤzャや ユ⊥ ヰ⊥ レ∠ バ∠ zャ リ͡ムャ∠ヱ∠ ュ∠ ヲ∠ ∇ホぺ∠ヱ∠ ∇ユヰ⊥ ャz や⇔ゲ∇Βカ
∠ ラ ∠ ゅ∠ムャ∠
びΚ⇔ Β͡ヤホ∠ Ιz ま͡ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Κ
∠ プ∠
(And if only t hey had said: "We hear and obey'', and "Do make us underst and,'' it would have
been bet t er for t hem, and more proper; but Allah has cursed t hem for t heir disbelief, so t hey
believe not except a few.) meaning, t heir heart s are cast away from t he pat h of right eousness
and t herefore, no beneficial part of fait h ent ers it . Earlier, when we explained,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ゅzョ Κ
⇔ Β͡ヤボ∠ プ∠ ぴ
(so lit t le is t hat which t hey believe) which means t hey do not have beneficial fait h.
ゅ∠レ∇ャゴz ∠ル ゅ∠ヨよ͡ ∇やヲ⊥レョ͡ や∠¬ ょ ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ ∠ Α͡グャzや べ∠ヰΑぁ ほ∠⇒∠Αぴ
ゅ⇔ワヲ⊥ィヱ⊥ ザ ∠ ヨ͡ ∇トルz ラ∠ぺ モ ͡ ∇らホ∠ リあョ ∇ユム⊥ バ∠ ョ∠ ゅ∠ヨャあ ゅ⇔ホあギダ ∠ ョ⊥
ょ∠ ⇒∠エ∇タぺ∠ べzレバ∠ ャ∠ ゅ∠ヨミ∠ ∇ユヰ⊥ レ∠ バ∠ ∇ヤル∠ ∇ヱぺ∠ べ∠ワゲ͡ ⇒∠よ∇キぺ∠ ヴ∠ヤハ ∠ ゅ∠ワキz ゲ⊥ レ∠ プ∠
ゲ⊥ ヘ͡ ∇ピΑ∠ Ι∠ ヮ∠ ヤzャや ラ
z ま͡ - Ι ⇔ ヲ⊥バ∇ヘョ∠ ヮ͡ ヤzャや ゲ⊥ ∇ョぺ∠ ラ ∠ ゅ∠ミヱ∠ ろ ͡ ∇らジz ャや
リ∠ョヱ∠ ¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ マ ∠ ャ͡ク∠ ラ∠ ヱ⊥キ ゅ∠ョ ゲ⊥ ヘ͡ ∇ピΑ∠ ヱ∠ ヮ͡ よ͡ ポ ∠ ゲ∠ ∇ゼΑ⊥ ラ∠ぺ
び ゅ⇔ヨΒヌ ͡ハ ∠ ゅ⇔ヨ∇をま͡ ン∠ゲわ∠ ∇プや ギ͡ ボ∠ プ∠ ヮ͡ ヤzャゅ͡よ ∇ポゲ͡ ∇ゼΑ⊥
(47. O you who have been given t he Script ure (Jews and Christ ians)! Believe in what We have
revealed confirming what is wit h you, before We efface faces and t urn t hem backwards or
curse t hem as We cursed t he people of t he Sabbat h. And t he commandment of Allah is always
execut ed.) (48. Verily, Allah forgives not t hat part ners should be set up wit h Him (in worship),
but He forgives except t hat t o whom He wills; and whoever set s up part ners wit h Allah in
worship, he has indeed invent ed a t remendous sin.)
Calling the People of the Book to Embrace the Faith, Warning them
Against Doing Otherwise
Allah commands t he People of t he Script ures t o believe in what He has sent down t o His
servant and Messenger, Muhammad , t he Glorious Book t hat conforms t o t he good news t hat
t hey already have about Muhammad . He also warns t hem,
ヴ∠ヤハ
∠ ゅ∠ワキz ゲ⊥ レ∠ プ∠ ゅ⇔ワヲ⊥ィヱ⊥ ザ
∠ ヨ͡ ∇トルz ラ∠ぺ モ
͡ ∇らホ∠ リあョぴ
びべ∠ワゲ͡ ⇒∠よ∇キぺ∠
(before We efface faces and t urn t hem backwards) Al-` Awfi said t hat Ibn ` Abbas said t hat
` effacing' here refers t o blindness,
びや⇔ケゅ∠ヘ∇シぺ∠ぴ
(Books) I am among t hose who were ent rust ed wit h t he Tawrah.' ` Umar left him alone and
Ka` b went on t o Hims (in Syria) and heard one of it s inhabit ant s recit e t his Ayah while feeling
sad,
びろ
͡ ∇らジ
z ャや ょ
∠ ⇒∠エ∇タぺ∠ べzレバ∠ ャ∠ ゅ∠ヨミ∠ ∇ユヰ⊥ レ∠ バ∠ ∇ヤル∠ ∇ヱぺ∠ぴ
(or curse t hem as We cursed t he people of t he Sabbat h.) refers t o t hose who breached t he
sanct it y of t he Sabbat h, using deceit , for t he purpose of doing more work. Allah changed t hese
people int o apes and swine, as we will come t o know in t he explanat ion of Surat Al-A` raf (7).
Allah's st at ement ,
びΙ
⇔ ヲ⊥バ∇ヘョ∠ ヮ͡ ヤzャや ゲ⊥ ∇ョぺ∠ ラ
∠ ゅ∠ミヱ∠ ぴ
(And t he commandment of Allah is always execut ed.) means, when He commands somet hing,
t hen no one can disput e or resist His command.
びヮ͡ よ͡ ポ
∠ ゲ∠ ∇ゼΑ⊥ ラ∠ぺ ゲ⊥ ヘ͡ ∇ピΑ∠ Ι
∠ぴ
(forgives not t hat part ners should be set up wit h Him (in worship),) meaning, He does not
forgive a servant if he meet s Him while he is associat ing part ners wit h Him,
びマ
∠ ャ͡ク∠ ラ
∠ ヱ⊥キ ゅ∠ョ ゲ⊥ ヘ͡ ∇ピΑ∠ ヱ∠ ぴ
(but He forgives except t hat ) of sins,
∩ヶ͡レゎ∠ ∇ヲィ
∠ ケ∠ ヱ∠ ヶ͡レゎ∠ ∇ギら∠ ハ
∠ ゅ∠ョ ヵ͡ギ∇らハ ∠ ゅ∠Α :メ ⊥ ヲ⊥ボΑ∠ ぶ∠ やラ z ま͡»
マ
∠ ルz ま͡ ヵ͡ギ∇らハ
∠ ゅ∠Α ∩∠マΒ͡プ ラ ∠ ゅ∠ミ ゅ∠ョ ヴヤ∠ハ マ ∠ ャ∠ ∀ゲ͡プゅ∠ビ ヶあルみ͡プ∠
∇ポゲ͡ ∇ゼゎ⊥ ∇ユャ∠ ゅ∠ョ る⇔ ゃ∠ Β͡トカ∠ チ ͡ ∇ケほ∠∇ャや ゆ͡ や∠ゲボ⊥ よ͡ ヶ͡レわ∠ Β͡ボャ∠ ∇ラま͡
«り∠ゲヘ͡ ∇ピョ∠ ゅ∠ヰよ͡ や∠ゲボ⊥ よ͡ マ
∠ わ⊥ Β͡ボャ∠ ∩ヶ͡よ
(Allah said, "O My servant ! As long as you worship and beg Me, I will forgive you, no mat t er your
short comings. O My servant ! If you meet Me wit h t he eart h's fill of sin, yet you do not associat e
any part ners wit h Me, I will meet you wit h it s fill of forgiveness.'') Only Ahmad recorded t his
Hadit h wit h t his chain of narrat ion. Imam Ahmad recorded t hat Abu Dharr said, "I came t o t he
Messenger of Allah and he said,
ヴ∠ヤハ
∠ れ
∠ ゅ∠ョ zユを⊥ ぶ
⊥ や ゅzャま͡ ヮ∠ ャ͡ま ゅ∠ャ :メ
∠ ゅ∠ホ ギ∃ ∇らハ
∠ ∇リョ͡ ゅ∠ョ»
«るzレイ∠ ∇ャや モ
∠カ ∠ キ∠ ゅzャま͡ ∩∠マャ͡ク∠
: :
«ベ∠ゲシ
∠ ∇ラま͡ヱ∠ ヴ∠ルコ∠ ∇ラま͡ヱ∠ »
. : :
«ゅ⇔をゅ∠ヤを∠ ベ
∠ ゲ∠ シ
∠ ∇ラま͡ヱ∠ ヴ∠ルコ∠ ∇ラま͡ヱ∠ »
:
«ケ∠ク ヶ͡よぺ∠ ブ
͡ ∇ルぺ∠ ユ͡ ∇ビケ∠ ヴ∠ヤハ
∠»
("No servant proclaims,` There is no deit y wort hy of worship except Allah,' and dies on t hat
belief, but will ent er Paradise.'' I said, "Even if he commit t ed adult ery and t heft '' He said, "Even
if he commit t ed adult ery and t heft .'' I asked again, "Even if he commit t ed adult ery and t heft ''
He said, "Even if he commit t ed adult ery and t heft .'' The fourt h t ime, he said, "Even if Abu
Dharr's nose was put in t he dust .'') Abu Dharr depart ed while pulling his Izar and saying, "Even if
Abu Dharr's nose was put in t he dust .'' Ever since t hat happened, Abu Dharr used t o narrat e t he
Hadit h and t hen comment , "Even if Abu Dharr's nose was put in dust .'' The Two Sahihs recorded
t his Hadit h Al-Bazzar recorded t hat Ibn ` Umar said, "We used t o refrain from begging (Allah)
for forgiveness for t hose who commit maj or sins unt il we heard our Prophet recit ing,
ラ
∠ ヱ⊥キ ゅ∠ョ ゲ⊥ ヘ͡ ∇ピΑ∠ ヱ∠ ヮ͡ よ͡ ポ
∠ ゲ∠ ∇ゼΑ⊥ ラ∠ぺ ゲ⊥ ヘ͡ ∇ピΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
び¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ マ
∠ ャ͡ク∠
(Verily, Allah forgives not t hat part ners should be set up wit h Him (in worship), but He forgives
except t hat (anyt hing else) t o whom He wills;), and his saying,
ュ∠ ∇ヲΑ∠ ヶ͡わョz ぺ⊥ ∇リョ͡ ゲ͡ も͡ ゅ∠らム∠ ∇ャや モ
͡ ∇ワほ∠ャ͡ ヶ͡わハ
∠ ゅ∠ヘセ
∠ れ
⊥ ∇ゲzカぺ∠»
«る∠ョゅ∠Βボ͡ ∇ャや
(I have reserved my int ercession on t he Day of Resurrect ion for t hose among my Ummah who
commit maj or sins.)'' Allah's st at ement ,
びゅ⇔ヨΒ͡ヌハ
∠ ゅ⇔ヨ∇をま͡ ン∠ゲわ∠ ∇プや ギ͡ ボ∠ プ∠ ヮ͡ ヤzャゅ͡よ ∇ポゲ͡ ∇ゼΑ⊥ リ∠ョヱ∠ ぴ
(and whoever set s up part ners wit h Allah in worship, he has indeed invent ed a t remendous sin.)
is similar t o His st at ement ,
び∀ユΒ͡ヌ∠ハ ∀ユ∇ヤヌ
⊥ ∠ャ ポ
∠ ∇ゲゼ
あ ャや ラ
z ま͡ぴ
(Verily, j oining ot hers in worship wit h Allah is a great Zulm (wrong) indeed.) In t he Two Sahihs,
it is recorded t hat Ibn Mas` ud said, "I said, ` O Messenger of Allah! Which is t he great est sin' He
said,
«マ∠ボヤ∠カ
∠ ヲ∠ ワ⊥ ヱ∠ や6ギル͡ ぶ
͡ モ
∠ バ∠ ∇イゎ∠ ∇ラぺ∠»
(To make a rival wit h Allah, while He Alone creat ed you.)''
Chastising and Cursing the Jews for Claiming Purity for Themselves
and Believing in Jibt and Taghut
Al-Hasan and Qat adah said, "This Ayah,
び∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ラ
∠ ヲぁミゴ∠ Α⊥ リ
∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
(Have you not seen t hose who claim sanct it y for t hemselves) was revealed about t he Jews and
Christ ians when t hey said, ` We are Allah's children and His loved ones.''' Ibn Zayd also said,
"This Ayah was revealed concerning t heir st at ement ,
びロ⊥ ぼ⊥ ゅzらェ
͡ ぺ∠ヱ∠ ヮ͡ ヤzャや ¬⊥ ゅ∠レ∇よぺ∠ リ
⊥ ∇エル∠ ぴ
(We are t he children of Allah and His loved ones) and t heir st at ement ,
びΚ
⇔ Β͡わプ∠ ラ
∠ ヲ⊥ヨヤ∠∇ヌΑ⊥ Ι
∠ ヱ∠ ぴ
(And t hey will not be dealt wit h inj ust ice even equal t o t he ext ent of a Fat il, ) meaning, He
does no inj ust ice wit h anyone's compensat ion in any part of his reward, even if it was t he
weight of a Fat il. Ibn ` Abbas, Muj ahid, ` Ikrimah, ` At a', Al-Hasan, Qat adah and ot hers among
t he Salaf said t hat Fat il means, "The scalish t hread in t he long slit of t he dat e-st one.'' Allah
said,
びゆ
∠ グ͡ ム∠ ャや ヮ͡ ヤzャや ヴ∠ヤハ
∠ ラ
∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ ブ
∠ Β∠ミ ∇ゲヌ
⊥ ルやぴ
(Look, how t hey invent a lie against Allah,) claiming purit y for t hemselves, t heir claim t hat
t hey are Allah's children and His loved ones, t heir st at ement ;
びれ
∃ キ∠ ヱ⊥ギ∇バョz ゅ⇔ョゅzΑぺ∠ Ι
∠ ま͡ ケ⊥ ゅzレャや ゅ∠レジ
z ヨ∠ ゎ∠ リ∠ャぴ
(The Fire shall not t ouch us but for a number of days) and t heir reliance on t he right eous deeds
of t heir forefat hers. Allah has decreed t hat t he good act ions of t he fat hers do not help t he
children, when He said,
びユ⊥わ∇らジ
∠ ミ∠ ゅzョ ユ⊥ムャ∠ヱ∠ ∇ろら∠ ジ
∠ ミ∠ ゅ∠ョ ゅ∠ヰャ∠ ∇ろヤ∠カ
∠ ∇ギホ∠ ∀るョz ぺ⊥ マ
∠ ∇ヤゎ͡ ぴ
(That was a nat ion who has passed away. They shall receive t he reward of what t hey earned
and you of what you earn). Allah t hen said,
ょ
͡ ⇒∠わム͡ ∇ャや リ
∠ ョあ ゅ⇔らΒ͡ダル∠ ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
びれ
͡ ヲ⊥ピ⇒zトャや∠ヱ ろ ͡ ∇らイ
͡ ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥
(Have you not seen t hose who were given a port ion of t he Script ure They believe in Jibt and
Taghut ). Muhammad bin Ishaq said from Hassan bin Fa'id t hat ` Umar bin Al-Khat t ab said, "Jibt
is sorcery and Taghut is t he Shayt an.'' Abu Nasr Isma` il bin Hammad Al-Jawhari, t he renowned
scholar, said in his book As-Sihah, "Al-Jibt means idol, soot hsayer and sorcerer.'' Ibn Abi Hat im
recorded t hat Jabir bin ` Abdullah was asked about Taghut , and he said, "They are soot hsayers
upon whom t he devils descend.'' Muj ahid said "Taghut is a devil in t he shape of man, and t hey
refer t o him for j udgment .'' Imam Malik said, "Taghut is every obj ect t hat is worshipped inst ead
of Allah, t he Exalt ed and Most Honored.''
リ
∠ Α͡グャzや リ
∠ ョ͡ ン∠ギ∇ワぺ∠ ¬͡ Ι⊥ぽ⇒∠ワ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グヤzャ͡ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ぴ
びΚ ⇔ Β͡らシ∠ ∇やヲ⊥レョ∠ や∠¬
(and say t o t hose who disbelieve, "These people are bet t er guided on t he way," t han t he
believers.) preferring t he disbelievers over Muslims, because of t heir ignorance, un-religious
nat ure and disbelief in Allah's Book which is before t hem. Ibn Abi Hat im recorded t hat ` Ikrimah
said, "Huyay bin Akht ab and Ka` b bin Al-Ashraf (t wo Jewish leaders) came t o t he people of
Makkah, who said t o t hem, ` You (Jews) are people of t he Book and knowledge, so j udge us and
Muhammad.' They said, ` Describe yourselves and describe Muhammad.' They said, ` We keep
relat ion wit h kit h and kin, slaught er camels (for t he poor), release t he indebt ed and provide
wat er for t he pilgrims. As for Muhammad he is wit hout male children, he severed our relat ions,
and t he t hieves who rob pilgrims (t he t ribe of) Ghifar follow him. So who is bet t er, we or him'
They said, ` You are more right eous and bet t er guided.' Thereaft er, Allah sent down,
びゅ⇔らΒ͡ダル∠ ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや ヴャ∠ま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
(Have you not seen t hose who were given a port ion).'' This st ory was also report ed from Ibn
` Abbas and several ot hers among t he Salaf. Allah's Curse on t he Jews This Ayah 4:52 cont ains
a curse for t he Jews and informs t hem t hat t hey have no support er in t his life or t he Hereaft er,
because t hey sought t he help of t he idolat ors. They ut t ered t his st at ement in Ayah 4:51 t o
lure t he disbelievers int o support ing t hem, and t hey ult imat ely gat hered t heir forces for t he
bat t le of Al-Ahzab, forcing t he Prophet and his Companions t o dig a defensive t unnel around Al-
Madinah. But , Allah saved t he Muslims from t heir evil,
びや⇔ゲΒ͡ボル∠ サ
∠ ゅzレャや ラ
∠ ヲ⊥ゎ∇ぽΑ⊥ Ι
z や⇔ク͡みプ∠ ぴ
(Then in t hat case t hey would not give mankind even a Naqir.) Meaning, if t hey had a share in
t he sovereignt y and dominion, t hey would not give anyone anyt hing, especially Muhammad ,
even if it was t he speck on t he back of a dat e-st one, which is t he meaning of Naqir according
t o Ibn ` Abbas and t he maj orit y of t he scholars. This Ayah is similar t o anot her of Allah's
st at ement s,
びサ
∠ ゅzレャや ラ
∠ ヱ⊥ギジ
⊥ ∇エΑ∠ ∇ュぺ∠ぴ
(Or do t hey envy men) means, "We are t he wort hy people, rat her t han t he rest of t he people.''
Allah said,
る∠ ヨ∠ ∇ムエ
͡ ∇ャや∠ヱ ょ
∠ ⇒∠わム͡ ∇ャや ユ∠ Β͡ワゲ∠ ∇よま͡ メ ∠ や∠¬ べ∠レ∇Β∠ゎや∠¬ ∇ギボ∠ プ∠ ぴ
びゅ⇔ヨΒ͡ヌハ∠ ゅ⇔ム∇ヤョぁ ∇ユヰ⊥ ⇒∠レ∇Βゎ∠ や∠¬ヱ∠
(Then, We have already given t he family of Ibrahim t he Book and Al-Hikmah, and conferred
upon t hem a great kingdom.) meaning, We gave t he prophet hood t o t he t ribes of t he Children
of Israel, who are among t he offspring of Ibrahim and sent down t he Books t o t hem. These
Prophet s ruled t he Jews wit h t he prophet ic t radit ion, and We made kings among t hem. Yet ,
びヮ͡ よ͡ リ
∠ ョ∠ や∠¬ ∇リョz ∇ユヰ⊥ ∇レヨ͡ プ∠ ぴ
(Of t hem were (some) who believed in it ;) referring t o Allah's favor and bount y (Prophet s,
Books, kingship),
びヮ⊥ ∇レハ
∠ ギz タ
∠ リzョ ∇ユヰ⊥ ∇レョ͡ ヱ∠ ぴ
(and of t hem were (some) who rej ect ed it ) by disbelieving in it , ignoring it , and hindering t he
people from it s pat h, alt hough t his bount y was from and for t hem, t he Children of Israel. They
disput ed wit h t heir own Prophet s; so what about you, O Muhammad , especially since you are
not from t he Children of Israel Muj ahid said,
びヮ͡ よ͡ リ
∠ ョ∠ や∠¬ ∇リョz ∇ユヰ⊥ ∇レヨ͡ プ∠ ぴ
(Of t hem were (some) who believed in him ,) "Muhammad ,
びヮ⊥ ∇レハ
∠ ギz タ
∠ リzョ ∇ユヰ⊥ ∇レョ͡ ヱ∠ ぴ
(and of t hem were (some) who rej ect ed him .)'' Therefore, O Muhammad, t he rej ect ion of you
because of t heir disbelief is even more severe and t hey are even furt her from t he t rut h t hat
you brought t hem. This is why Allah t hreat ened t hem,
びや⇔ゲΒ͡バシ
∠ ユ∠ レz ヰ∠ イ
∠ よ͡ ヴ∠ヘミ∠ ヱ∠ ぴ
(and enough is Hell for burning (t hem).), meaning, t he Fire is a j ust punishment for t hem
because of t heir disbelief, rebellion and defiance of Allah's Books and Messengers.
ゅ∠ワゲ∠ ∇Βビ
∠ や⇔キヲ⊥ヤィ
⊥ ∇ユヰ⊥ ⇒∠レ∇ャギz よ∠ ∇ユワ⊥ キ⊥ ヲ⊥ヤィ
⊥ ∇ろイ∠ツ ͡ ル∠ ゅ∠ヨヤzミ⊥ ぴ
びゆ
∠ や∠グバ∠ ∇ャや ∇やヲ⊥ホヱ⊥グΒ∠ ャ͡
(We shall burn t hem in Fire. As oft en as t heir skins are roast ed t hrough, We shall change t hem
for ot her skins t hat t hey may t ast e t he punishment ). Al-A` mash said t hat Ibn ` Umar said,
"When t heir skin are burned, t hey will be given anot her skin in replacement , and t his skin will
be as whit e as paper.'' This was collect ed by Ibn Abi Hat im, who also recorded t hat Al-Hasan
said,
び∇ユワ⊥ キ⊥ ヲ⊥ヤィ
⊥ ∇ろイ
∠ツ͡ ル∠ ゅ∠ヨヤzミ⊥ ぴ
(As oft en as t heir skins are roast ed t hrough,) "Their skin will be roast ed t hrough, sevent y
t housand t imes every day.'' Husayn said; Fudayl added t hat Hisham said t hat Al-Hasan also said
t hat ,
び∇ユワ⊥ キ⊥ ヲ⊥ヤィ
⊥ ∇ろイ
∠ツ͡ ル∠ ゅ∠ヨヤzミ⊥ ぴ
(As oft en as t heir skins are roast ed t hrough, ) means, "Whenever t he Fire has roast ed t hem
t hrough and consumed t heir flesh, t hey will be t old, ` Go back as you were before,' and t hey
will.''
びり∀ ゲ∠ ヰz ト
∠ ョぁ ァ
∀ ヱ∠ ∇コぺ∠ べ∠ヰΒ͡プ ∇ユヰ⊥ ャzぴ
(Therein t hey shall have Azwaj un Mut ahharat un (purified mat es),) free of menst ruat ion,
post nat al bleeding, filt h, bad manners and short comings. Ibn ` Abbas said t hat t he Ayah means,
"They are purified of filt h and foul t hings.'' Similar was said by ` At a', Al-Hasan, Ad-Dahhak, An-
Nakha` i, Abu Salih, ` At iyah, and As-Suddi. Muj ahid said t hat t hey are, free of urine,
menst ruat ion, spit , mucous and pregnancies.'' Allah's st at ement ,
びΚ
⇔ Β͡ヤニ
∠ Κ
6 ⇒͡ニ ∇ユヰ⊥ ヤ⊥カ
͡ ∇ギル⊥ ヱ∠ ぴ
(And We shall admit t hem t o shades, wide and ever deepening (Paradise).) means, wide,
ext ensive, pure and elegant shade. Ibn Jarir recorded t hat Abu Hurayrah said t hat t he Prophet
said,
ゅ∠ヰヤあ͡ニ ヶ͡プ ょ
⊥ ミ͡ やzゲャや ゲ⊥ Β͡ジΑ∠ り⇔ ゲ∠ イ
∠ゼ∠ ャ∠ る͡ レz イ
∠ ∇ャや ヶ͡プ ラ z ま͡»
«ギ∇ヤガ⊥ ∇ャや り∠ ゲ∠ イ
∠セ∠ :ゅ∠ヰバ⊥ ト
∠ ∇ボΑ∠ ゅ∠ャ ュ∃ ゅハ
∠ る∠ も∠ ゅ͡ョ
(There is a t ree in Paradise, t hat if a rider t ravels under it s shade for a hundred years, he will
not cross it . It is t he Tree of Everlast ing Life.)
びゅ∠ヰヤ͡∇ワぺ∠ ヴ∠ャま͡ ろ
͡ ⇒∠レ⇒∠ヨェ
∠ Ιや ∇やヱぁキぽ⊥ゎ ラ∠ぺ ∇ユミ⊥ ゲ⊥ ョ⊥ ∇ほΑ∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah commands t hat you should render back t he t rust s t o t hose, t o whom t hey are
due). He t hen called ` Ut hman and gave t he key back t o him.'' Ibn Jarir also narrat ed t hat
` Umar bin Al-Khat t ab said, "When t he Messenger of Allah went out of t he Ka` bah, he was
recit ing t his Ayah,
びゅ∠ヰヤ͡∇ワぺ∠ ヴ∠ャま͡ ろ
͡ ⇒∠レ⇒∠ヨェ
∠ Ιや ∇やヱぁキぽ⊥ゎ ラ∠ぺ ∇ユミ⊥ ゲ⊥ ョ⊥ ∇ほΑ∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah commands t hat you should render back t he t rust s t o t hose, t o whom t hey are
due). May I sacrifice my fat her and mot her for him, I never heard him recit e t his Ayah before
t hat .'' It is popular t hat t his is t he reason behind revealing t he Ayah (4:58). Yet , t he applicat ion
of t he Ayah is general, and t his is why Ibn ` Abbas and Muhammad bin Al-Hanafiyyah said, "This
Ayah is for t he right eous and wicked,'' meaning it is a command t hat encompasses everyone.
びメ
͡ ∇ギバ∠ ∇ャゅ͡よ ∇やヲ⊥ヨム⊥ ∇エゎ∠ ラ∠ぺ サ
͡ ゅzレャや リ
∠ ∇Βよ∠ ∇ユわ⊥ ∇ヨム∠ ェ
∠ や∠クま͡ヱ∠ ぴ
(and t hat when you j udge bet ween men, you j udge wit h j ust ice.) commanding j ust ice when
j udging bet ween people. Muhammad bin Ka` b, Zayd bin Aslam and Shahr bin Hawshab said;
"This Ayah was revealed about t hose in aut horit y'', meaning t hose who j udge bet ween people. A
Hadit h st at es,
びヮ͡ よ͡ ∇ユム⊥ ヌ
⊥ バ͡ Α∠ ゅzヨバ͡ ル͡ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, how excellent is t he t eaching which He (Allah) gives you!) meaning, His commands t o
ret urn t he t rust s t o t heir owners, t o j udge bet ween people wit h j ust ice, and all of His
complet e, perfect and great commandment s and laws. Allah's st at ement ,
びや⇔ゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Truly, Allah is Ever All-Hearer, All-Seer.) means, He hears your st at ement s and knows your
act ions.
ゲ͡ ∇ョΙ
x や ヴ͡ャ∇ヱぺ⊥ヱ∠ メ
∠ ヲ⊥シゲz ャや ∇やヲ⊥バΒ͡デぺ∠ヱ∠ ヮ∠ ヤzャや ∇やヲ⊥バΒ͡デぺ∠ぴ
び∇ユム⊥ ∇レョ͡
(Obey Allah and obey t he Messenger, and t hose of you who are in aut horit y.) "Was revealed
about ` Abdullah bin Hudhafah bin Qays bin ` Adi, who t he Messenger of Allah sent on a milit ary
expedit ion.'' This st at ement was collect ed by t he Group, wit h t he except ion of Ibn Maj ah At -
Tirmidhi said, "Hasan, Gharib''. Imam Ahmad recorded t hat ` Ali said, "The Messenger of Allah
sent a t roop under t he command of a man from Al-Ansar. When t hey left , he became angry
wit h t hem for some reason and said t o t hem, ` Has not t he Messenger of Allah commanded you
t o obey me' They said, ` Yes.' He said, ` Collect some wood,' and t hen he st art ed a fire wit h t he
wood, saying, ` I command you t o ent er t he fire.' The people almost ent ered t he fire, but a
young man among t hem said, ` You only ran away from t he Fire t o Allah's Messenger. Therefore,
do not rush unt il you go back t o Allah's Messenger, and if he commands you t o ent er it , t hen
ent er it .' When t hey went back t o Allah's Messenger , t hey t old him what had happened, and
t he Messenger said,
る⊥ ハ
∠ ゅzトャや ゅ∠ヨルz ま͡ ∩や⇔ギよ∠ ぺ∠ ゅ∠ヰ∇レョ͡ ∇ユわ⊥ ∇ィゲ∠ カ
∠ ゅ∠ョ ゅ∠ワヲ⊥ヨわ⊥ ∇ヤカ
∠ キ∠ ∇ヲャ∠»
«フヱ⊥ゲ∇バヨ∠ ∇ャや ヶ͡プ
(Had you ent ered it , you would never have depart ed from it . Obedience is only in
right eousness.)'' This Hadit h is recorded in t he Two Sahihs. Abu Dawud recorded t hat ` Abdullah
bin ` Umar said t hat t he Messenger of Allah said,
ょz ェ ∠ ぺ∠ ゅ∠ヨΒ͡プ ユ͡ ヤ͡∇ジヨ⊥ ∇ャや ¬͡ ∇ゲヨ∠ ∇ャや ヴ∠ヤハ∠ る⊥ ハ∠ ゅzトャや∠ヱ ノ⊥ ∇ヨzジャや»
る∃ Β∠ ダ
͡ ∇バヨ∠ よ͡ ゲ∠ ョ͡ ぺ⊥ や∠クみ͡プ∠ ∩∃るΒ∠ ダ
͡ ∇バヨ∠ よ͡ ∇ゲョ∠ ∇ぽΑ⊥ ∇ユャ∠ ゅ∠ョ ∩∠ロゲ͡ ミ∠ ヱ∠
«る∠ハゅ∠デ ゅ∠ャヱ∠ ノ∠ ∇ヨシ ∠ ゅ∠ヤプ∠
(The Muslim is required t o hear and obey in t hat which he likes and dislikes, unless he was
commanded t o sin. When he is commanded wit h sin, t hen t here is no hearing or obeying.) This
Hadit h is recorded in t he Two Sahihs. ` Ubadah bin As-Samit said, "We gave our pledge t o Allah's
Messenger t o hear and obey (our leaders), while act ive and ot herwise, in t imes of ease and
t imes of difficult y, even if we were deprived of our due shares, and t o not disput e t his mat t er
(leadership) wit h it s right ful people. The Prophet said,
ぶ
͡ や リ
∠ ョ͡ ヮ͡ Β͡プ ∇ユミ⊥ ギ∠ ∇レハ
͡ ∩ゅ⇔ェや∠ヲよ∠ や⇔ゲ∇ヘミ⊥ や∇ヱゲ∠ ゎ∠ ∇ラぺ∠ ゅzャま͡»
«ラゅ∠ワ∇ゲよ⊥
(Except when you wit ness clear Kufr about which you have clear proof from Allah.)'' This Hadit h
is recorded in t he Two Sahihs. Anot her Hadit h narrat ed by Anas st at es t hat t he Messenger of
Allah said,
ヶ
xゼ͡ ら∠ ェ
∠ ギ∀ ∇らハ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゲ∠ ョあ ぺ⊥ ∇ラま͡ヱ∠ ∩やヲ⊥バΒ͡デぺ∠ヱ∠ やヲ⊥バヨ∠ ∇シや»
«る∠らΒ͡よ∠コ ヮ⊥ シ
∠ ∇ぺケ∠ ラ
z ほ∠ミ∠
(Hear and obey (your leaders), even if an Et hiopian slave whose head is like a raisin, is made
your chief.) Al-Bukhari recorded t his Hadit h. Umm Al-Husayn said t hat she heard t he Messenger
of Allah giving a speech during t he Farewell Haj j , in which he said;
∩͡ぶや ゆ
͡ ゅ∠わム͡ よ͡ ∇ユミ⊥ キ⊥ ヲ⊥ボΑ∠ ∀ギ∇らハ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ モ
∠ ヨ͡ ∇バわ⊥ ∇シや ヲ͡ ャ∠ヱ∠ »
«やヲ⊥バΒ͡デぺ∠ヱ∠ ヮ⊥ ャ∠ やヲ⊥バヨ∠ ∇シや
(Even if a slave was appoint ed over you, and he rules you wit h Allah's Book, t hen list en t o him
and obey him.) Muslim recorded t his Hadit h. In anot her narrat ion wit h Muslim, t he Prophet
said,
«ゅ⇔ハヱ⊥ギ∇イョ∠ ゅ6Βゼ
͡ ら∠ ェ
∠ や⇔ギ∇らハ
∠»
(Even if an Et hiopian slave, whose nose was mut ilat ed...) In t he Two Sahihs, it is recorded t hat
Abu Hurayrah said t hat t he Messenger of Allah said,
びメ
∠ ヲ⊥シゲz ャや ∇やヲ⊥バΒ͡デぺ∠ヱ∠ ぴ
(and obey t he Messenger), adhere t o his Sunnah,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ∇ユわ⊥ レ⊥ミ ラ͡まぴ
(if you believe in Allah and in t he Last Day.) meaning, refer t he disput es and conflict s t hat
arise bet ween you t o t he Book of Allah and t he Sunnah of His Messenger for j udgment . Allah's
st at ement ,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ∇ユわ⊥ レ⊥ミ ラ͡まぴ
(if you believe in Allah and in t he Last Day. ) indicat es t hat t hose who do not refer t o t he Book
and Sunnah for j udgment in t heir disput es, are not believers in Allah or t he Last Day. Allah
said,
び∀ゲ∇Β∠カ マ
∠ ャ͡ク∠ ぴ
(That is bet t er) meaning, referring t o t he Book of Allah and t he Sunnah of His Messenger for
j udgment in various disput es is bet t er,
びΚ
⇔ Α͡ヱ∇ほゎ∠ リ
⊥ジ
∠ ∇ェぺ∠ヱ∠ ぴ
(and more suit able for final det erminat ion.) meaning, "Has a bet t er end and dest inat ion,'' as As-
Suddi and several ot hers have st at ed while Muj ahid said, "Carries a bet t er reward.''
メ
∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ ∇やヲ⊥レョ∠ や∠¬ ∇ユヰ⊥ ルz ぺ∠ ラ
∠ ヲ⊥ヨハ ⊥ ∇ゴΑ∠ リ
∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
∇やヲ⊥ヨミ∠ ゅ∠エわ∠ Α∠ ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲΑ⊥ マ ∠ ヤ͡∇らホ∠ リ͡ョ メ ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ マ ∠ ∇Βャ∠ま͡
ギ⊥ Α͡ゲΑ⊥ ヱ∠ ヮ͡ よ͡ ∇やヱ⊥ゲヘ⊥ ∇ムΑ∠ ラ∠ぺ ∇やヱ⊥ゲョ͡ ぺ⊥ ∇ギホ∠ ヱ∠ れ ͡ ヲ⊥ピ⇒zトャや ヴ∠ャま͡
∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ - や⇔ギΒ͡バよ∠ Κ ⇔ ⇒∠ヤッ
∠ ∇ユヰ⊥ zヤツ͡ Α⊥ ラ∠ぺ リ ⊥ ⇒∠ト∇Βゼ z ャや
ろ
∠ ∇Αぺ∠ケ∠ メ ͡ ヲ⊥シゲz ャや ヴ∠ャま͡ヱ∠ ヮ⊥ zヤャや メ ∠ ゴ∠ ル∠ぺ べ∠ョ ヴ∠ャま͡ ∇や∇ヲャ∠ゅ∠バゎ∠
へ∠クま͡ ブ ∠ ∇Βム∠ プ∠ - や⇔キヱ⊥ギタ ⊥ マ ∠ レ∠ハ ラ ∠ ヱぁギダ⊥ Α∠ リ ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや
ポ
∠ ヱ⊥¬べ∠ィ zユを⊥ ∇ユヰ͡ Α͡ギ∇Αぺ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ヨよ͡ ∀るら∠ Β͡ダョぁ ∇ユヰ⊥ ∇わら∠ ⇒∠タぺ∠
- ゅ⇔ボΒ͡プ∇ヲゎ∠ ヱ∠ ゅ⇔ルゅ∠ジ∇ェま͡ Ι z ま͡ べ∠ル∇キケ∠ ぺ∠ ∇ラま͡ ヮ͡ ヤzャゅ͡よ ラ∠ ヲ⊥ヘヤ͡∇エΑ∠
∇チゲ͡ ∇ハほ∠プ∠ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ͡プ ゅ∠ョ ヮ⊥ zヤャや ユ⊥ ヤ∠∇バΑ∠ リ ∠ Α͡グャzや マ∠ ゃ͡ ⇒∠ャヱ⊥ぺ
び ゅ⇔ピΒ͡ヤよ∠ Ι
⇔ ∇ヲホ∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ ∇ユヰ⊥ ャz モ⊥ホヱ∠ ∇ユヰ⊥ ∇ヌハ͡ ヱ∠ ∇ユヰ⊥ ∇レハ ∠
(60. Have you not seen t hose (hyprocrit es) who claim t hat t hey believe in t hat which has been
sent down t o you, and t hat which was sent down before you, and t hey wish t o go for j udgment
(in t heir disput es) t o t he Taghut while t hey have been ordered t o rej ect t hem. But Shayt an
wishes t o lead t hem far ast ray. ) (61. And when it is said t o t hem: "Come t o what Allah has sent
down and t o t he Messenger,'' you see t he hypocrit es t urn away from you wit h aversion.) (62.
How t hen, when a cat ast rophe befalls t hem because of what t heir hands have sent fort h, t hey
come t o you swearing by Allah, "We meant no more t han goodwill and conciliat ion!'') (63. They
(hypocrit es) are t hose of whom Allah knows what is in t heir heart s; so t urn aside from t hem (do
not punish t hem) but admonish t hem, and speak t o t hem an effect ive word t o reach t heir inner
selves.)
びれ
͡ ヲ⊥ピ⇒zトャや ヴ∠ャま͡ ∇やヲ⊥ヨミ∠ ゅ∠エわ∠ Α∠ ラ∠ぺ ラ
∠ ヱ⊥ギΑ͡ゲΑ⊥ ぴ
(and t hey wish t o go for j udgment t o t he Taghut ) unt il t he end of t he Ayah. Allah's st at ement ,
びや⇔キヱ⊥ギタ
⊥ マ
∠ レ∠ハ ラ
∠ ヱぁギダ
⊥ Α∠ ぴ
(t urn away from you wit h aversion) means, t hey t urn away from you in arrogance, j ust as Allah
described t he polyt heist s,
ヮ͡ ヤzャや ヴ∠ャま͡ ∇やヲ⊥ハキ⊥ や∠クま͡ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや メ ∠ ∇ヲホ∠ ラ ∠ ゅ∠ミ ゅ∠ヨルz ま͡ぴ
びゅ∠レ∇バデ
∠ ぺ∠ヱ∠ ゅ∠レ∇バヨ͡ シ
∠ ∇やヲ⊥ャヲ⊥ボΑ∠ ラ∠ぺ ∇ユヰ⊥ レ∠ ∇Βよ∠ ユ∠ ム⊥ ∇エΒ∠ ャ͡ ヮ͡ ャ͡ヲ⊥シケ∠ ヱ∠
(The only saying of t he fait hful believers, when t hey are called t o Allah and His Messenger, t o
j udge bet ween t hem, is t hat t hey say: "We hear and we obey.'')
び∇ユヰ͡ Α͡ギ∇Αぺ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ヨ͡よ ∀るら∠ Β͡ダョぁ ∇ユヰ⊥ ∇わら∠ ⇒∠タぺ∠ へ∠クま͡ ブ
∠ ∇Βム∠ プ∠ ぴ
(How t hen, when a cat ast rophe befalls t hem because of what t heir hands have sent fort h,)
meaning, how about it if t hey feel compelled t o j oin you because of disast ers t hat t hey suffer
due t o t heir sins, t hen t hey will be in need of you.
ゅ⇔ルゅ∠ジ∇ェま͡ Ι
z ま͡ べ∠ル∇キケ∠ ぺ∠ ∇ラま͡ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥ヘヤ͡∇エΑ∠ ポ
∠ ヱ⊥¬べ∠ィ zユを⊥ ぴ
びゅ⇔ボΒ͡プ∇ヲゎ∠ ヱ∠
(They come t o you swearing by Allah, "We meant no more t han goodwill and conciliat ion!'')
apologizing and swearing t hat t hey only sought goodwill and reconciliat ion when t hey referred
t o ot her t han t he Prophet for j udgment , not t hat t hey believe in such alt ernat ive j udgment , as
t hey claim. Allah describes t hese people t o us furt her in His st at ement ,
∇ユヰ͡ Β͡プ ラ
∠ ヲ⊥ハゲ͡ ⇒∠ジΑ⊥ ∀チ∠ゲョz ユ͡ヰよ͡ ヲ⊥ヤホ⊥ ヴ͡プ リ
∠ Α͡グャzや ン∠ゲわ∠ プ∠ ぴ
びヴ∠ゼ∇ガル∠ ラ ∠ ヲ⊥ャヲ⊥ボΑ∠
(And you see t hose in whose heart s t here is a disease (of hypocrisy), t hey hurry t o t heir
friendship, saying: "We fear''), unt il,
びリ
∠ Β͡ョギ͡ ⇒∠ル ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ ∇やヱぁゲシ
∠ ぺ∠ べ∠ョ ヴ∠ヤハ
∠ ∇やヲ⊥エら͡ ∇ダΒ⊥ プ∠ ぴ
(Then t hey will become regret ful for what t hey have been keeping as a secret in t hemselves).
At -Tabarani recorded t hat Ibn ` Abbas said, "Abu Barzah Al-Aslami used t o be a soot hsayer who
j udged bet ween t he Jews in t heir disput es. When some Muslims came t o him t o j udge bet ween
t hem, Allah sent down,
メ
∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ ∇やヲ⊥レョ∠ や∠¬ ∇ユヰ⊥ ルz ぺ∠ ラ
∠ ヲ⊥ヨハ
⊥ ∇ゴΑ∠ リ ∠ Α͡グャzや ヴ∠ャま͡ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
びマ∠ ヤ͡∇らホ∠ リ͡ョ メ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ マ∠ ∇Βャ∠ま͡
(Have you not seen t hose (hyprocrit es) who claim t hat t hey believe in t hat which has been sent
down t o you, and t hat which was sent down before you), unt il,
びゅ⇔ボΒ͡プ∇ヲゎ∠ ヱ∠ ゅ⇔ルゅ∠ジ∇ェま͡ Ι
z ま͡ べ∠ル∇キケ∠ ぺ∠ ∇ラま͡ぴ
("We meant no more t han goodwill and conciliat ion!'') Allah t hen said,
び∇ユヰ⊥ ∇レハ
∠ ∇チゲ͡ ∇ハほ∠プ∠ ぴ
(so t urn aside from t hem (do not punish t hem)) meaning, do not punish t hem because of what
is in t heir heart s.
び∇ユヰ⊥ ∇ヌハ
͡ ヱ∠ ぴ
(but admonish t hem) means, advise t hem against t he hypocrisy and evil t hat reside in t heir
heart s,
びゅ⇔ピΒ͡ヤよ∠ Ι
⇔ ∇ヲホ∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ ∇ユヰ⊥ ャz モ⊥ホヱ∠ ぴ
(and speak t o t hem an effect ive word t o reach t heir inner selves) advise t hem, bet ween you
and t hem, using effect ive words t hat might benefit t hem.
∇ヲャ∠ヱ∠ ヮ͡ ヤzャや ラ
͡ ∇クみ͡よ͡ ネ
∠ ゅ∠トΒ⊥ ャ͡ Ι
zまメ ∃ ヲ⊥シケz リ͡ョ ゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ョヱ∠ ぴ
ヮ∠ ヤzャや ∇やヱ⊥ゲヘ∠ ∇ピわ∠ ∇シゅ∠プ ポ∠ ヱ⊥¬べ∠ィ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ヨヤ∠ニ
z ク͡ま ∇ユヰ⊥ ルz ぺ∠
- ゅ⇔ヨΒ͡ェケz ゅ⇔よやzヲゎ∠ ヮ∠ ヤzャや ∇やヱ⊥ギ∠ィ∠ヲ∠ャ メ ⊥ ヲ⊥シゲz ャや ユ⊥ ヰ⊥ ャ∠ ゲ∠ ヘ∠ ∇ピわ∠ ∇シや∠ヱ
ゲ∠ イ ∠セ∠ ゅ∠ヨΒ͡プ ポ ∠ ヲ⊥ヨムあ エ∠ Α⊥ ヴzわェ ∠ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι∠ マ ∠ よあ ケ∠ ヱ∠ Κ ∠ プ∠
ろ ∠ ∇Βツ ∠ ホ∠ ゅzヨョあ ゅ⇔ィ∠ゲェ ∠ ∇ユヰ͡ ジ͡ ヘ⊥ ルぺ∠ ヴ͡プ ∇やヱ⊥ギイ ͡ Α∠ Ι
∠ zユを⊥ ∇ユヰ⊥ レ∠ ∇Βよ∠
び ゅ⇔ヨΒ͡ヤ∇ジゎ∠ ∇やヲ⊥ヨヤあジ ∠ Α⊥ ヱ∠
(64. We sent no Messenger, but t o be obeyed by Allah's leave. If t hey, when t hey were unj ust
t o t hemselves, had come t o you and begged Allah's forgiveness, and t he Messenger had begged
forgiveness for t hem, indeed, t hey would have found Allah All-Forgiving, Most Merciful.) (65.
But no, by your Lord, t hey can have no fait h, unt il t hey make you j udge in all disput es bet ween
t hem, and find in t hemselves no resist ance against your decisions, and accept (t hem) wit h full
submission.)
びネ
∠ ゅ∠トΒ⊥ ャ͡ Ι
z まメ
∃ ヲ⊥シケz リ͡ョ ゅ∠レ∇ヤシ
∠ ∇ケぺ∠ べ∠ョヱ∠ ぴ
(We sent no Messenger, but t o be obeyed) meaning, obeying t he Prophet was ordained for
t hose t o whom Allah sends t he Prophet . Allah's st at ement ,
びヮ͡ ヤzャや ラ
͡ ク⊥ み͡よ͡ ぴ
(by Allah's leave) means, "None shall obey, except by My leave,'' according t o Muj ahid. This
Ayah indicat es t hat t he Prophet s are only obeyed by whomever Allah direct s t o obedience. In
anot her Ayah, Allah said,
び∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ヨヤ∠ニ
z ク͡ま ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ ぴ
(If t hey (hypocrit es), when t hey had been unj ust t o t hemselves,) direct s t he sinners and
evildoers, when t hey commit errors and mist akes, t o come t o t he Messenger , so t hat t hey ask
Allah for forgiveness in his presence and ask him t o supplicat e t o Allah t o forgive t hem. If t hey
do t his, Allah will forgive t hem and award t hem His mercy and pardon. This is why Allah said,
ゲ∠ イ
∠セ∠ ゅ∠ヨΒ͡プ ポ
∠ ヲ⊥ヨムあ エ
∠ Α⊥ ヴzわェ
∠ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ マ
∠ よあ ケ∠ ヱ∠ Κ ∠ プ∠ ぴ
び∇ユヰ⊥ レ∠ ∇Βよ∠
(But no, by your Lord, t hey can have no fait h, unt il t hey make you j udge in all disput es
bet ween t hem,) Allah swears by His Glorious, Most Honorable Self, t hat no one shall at t ain
fait h unt il he refers t o t he Messenger for j udgment in all mat t ers. Thereaft er, what ever t he
Messenger commands, is t he plain t rut h t hat must be submit t ed t o inwardly and out wardly.
Allah said,
ろ
∠ ∇Βツ
∠ ホ∠ ゅzヨョあ ゅ⇔ィ∠ゲェ
∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ ∇やヱ⊥ギイ͡ Α∠ Ι ∠ zユを⊥ ぴ
びゅ⇔ヨΒ͡ヤ∇ジゎ∠ ∇やヲ⊥ヨヤあジ
∠ Α⊥ ヱ∠
(and find in t hemselves no resist ance against your decisions, and accept (t hem) wit h full
submission.) meaning: t hey adhere t o your j udgment , and t hus do not feel any hesit at ion over
your decision, and t hey submit t o it inwardly and out wardly. They submit t o t he Prophet 's
decision wit h t ot al submission wit hout any rej ect ion, denial or disput e. Al-Bukhari recorded
t hat ` Urwah said, "Az-Zubayr quarreled wit h a man about a st ream which bot h of t hem used for
irrigat ion. Allah's Messenger said t o Az-Zubayr,
ヴ∠ャま͡ ノ∠ ィ
͡ ∇ゲΑ∠ ヴzわェ
∠ ¬∠ ゅ∠ヨ∇ャや ザ
͡ ら͡ ∇ェや zユを⊥ ゲ⊥ ∇Βよ∠ コ⊥ ゅ∠Α ペ
͡ ∇シや»
«ポ͡ケゅ∠ィ ヴャ͡ま ¬∠ ゅ∠ヨ∇ャや モ ͡シ ͡ ∇ケぺ∠ zユを⊥ ∩͡ケ∇ギイ
∠ ∇ャや
(Irrigat e (your garden), O Zubayr, and t hen wit hhold t he wat er unt il it reaches t he walls
(surrounding t he palms). Then, release t he wat er t o your neighbor.) So, Allah's Messenger gave
Az-Zubayr his full right when t he Ansari made him angry. Before t hat , Allah's Messenger had
given a generous j udgment , beneficial for Az-Zubayr and t he Ansari. Az-Zubayr said, ` I t hink
t he following verse was revealed concerning t hat case,
ゲ∠ イ
∠セ∠ ゅ∠ヨΒ͡プ ポ
∠ ヲ⊥ヨムあ エ
∠ Α⊥ ヴzわェ
∠ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ マ
∠ よあ ケ∠ ヱ∠ Κ ∠ プ∠ ぴ
び∇ユヰ⊥ レ∠ ∇Βよ∠
(But no, by your Lord, t hey can have no fait h, unt il t hey make you (O Muhammad ) j udge in all
disput es bet ween t hem.)''' Anot her Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin ` Abdur-
Rahman bin Ibrahim bin Duhaym recorded t hat Damrah narrat ed t hat t wo men t ook t heir
disput e t o t he Prophet , and he gave a j udgment t o t he benefit of whoever among t hem had
t he right . The person who lost t he disput e said, "I do not agree.'' The ot her person asked him,
"What do you want t hen'' He said, "Let us go t o Abu Bakr As-Siddiq.'' They went t o Abu Bakr and
t he person who won t he disput e said, "We went t o t he Prophet wit h our disput e and he issued a
decision in my favor.'' Abu Bakr said, "Then t he decision is t hat which t he Messenger of Allah
issued.'' The person who lost t he disput e st ill rej ect ed t he decision and said, "Let us go t o
` Umar bin Al-Khat t ab.'' When t hey went t o ` Umar, t he person who won t he disput e said, "We
t ook our disput e t o t he Prophet and he decided in my favor, but t his man refused t o submit t o
t he decision.'' ` Umar bin Al-Khat t ab asked t he second man and he concurred. ` Umar went t o
his house and emerged from it holding aloft his sword. He st ruck t he head of t he man who
rej ect ed t he Prophet 's decision wit h t he sword and killed him. Consequent ly, Allah revealed,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ マ
∠ よあ ケ∠ ヱ∠ Κ
∠ プ∠ ぴ
(But no, by your Lord, t hey can have no fait h).
びヮ͡ よ͡ ラ
∠ ヲ⊥ヌハ
∠ ヲ⊥Α ゅ∠ョ ∇やヲ⊥ヤバ∠ プ∠ ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ ぴ
(but if t hey had done what t hey were t old,) meaning, if t hey do what t hey were commanded
and refrain from what t hey were prohibit ed,
び∇ユヰ⊥ zャ や⇔ゲ∇Βカ
∠ ラ
∠ ゅ∠ムャ∠ぴ
(it would have been bet t er for t hem,) t han disobeying t he command and commit t ing t he
prohibit ion,
びゅ⇔わΒ͡ら∇んゎ∠ ギz セ
∠ ぺ∠ヱ∠ ぴ
(and would have st rengt hened t heir convict ion), st ronger Tasdiq (convict ion of fait h),
according t o As-Suddi.
びゅ⇔ヨΒ͡ヌハ
∠ や⇔ゲ∇ィぺ∠ぴ
(A great reward), Paradise,
びゅ⇔ボΒ͡プケ∠ マ
∠ ゃ͡ ⇒∠ャヱ⊥ぺ リ
∠ジ
⊥ェ∠ ヱ∠ ぴ
(And how excellent t hese companions are!) Al-Bukhari recorded t hat ` A'ishah said, "I heard t he
Messenger of Allah saying,
ゅ∠Β∇ルギぁ ャや リ
∠ ∇Βよ∠ ゲ∠ Βあ カ
⊥ ゅzャま͡ チ
⊥ ゲ∠ ∇ヨΑ∠ ヶ
∠ ら͡ ル∠ ∇リョ͡ ゅ∠ョ»
«り∠ゲカ
͡ べ∇ャや∠ヱ
(Every Prophet who falls ill is given t he choice bet ween t his life and t he Hereaft er.) During t he
illness t hat preceded his deat h, his voice became weak and I heard him saying,
リ
∠ ΒあΒら͡ レz ャや リ
∠ ョあ ユ͡ヰ∇Βヤ∠ハ
∠ ヮ⊥ zヤャや ユ∠ バ∠ ∇ルぺ∠ リ ∠ Α͡グャzや ノ∠ ョ∠ ぴ
びリ
∠ Βエ
͡ ヤ͡⇒zダャや∠ヱ ¬͡ へ∠ギヰ∠ ゼ
ぁ ャや∠ヱ リ
∠ Β͡ボΑあギダ
あ ャや∠ヱ
(in t he company of t hose on whom Allah has best owed His grace, t he Prophet s, t he t rue
believers (Siddiqin), t he mart yrs and t he right eous) I knew t hen t hat he was being given t he
choice.'' Muslim recorded t his Hadit h. This Hadit h explains t he meaning of anot her Hadit h; t he
Prophet said before his deat h;
«ヴ∠ヤ∇ハほ∠∇ャや ペ
͡ Β͡プゲz ャや (ヶ͡プ) ユz ヰ⊥ ヤzャや»
(O Allah! In t he Most High Company) t hree t imes, and he t hen died, may Allah's best blessings
be upon him.
The Reason Behind Revealing this Honorable Ayah
Ibn Jarir recorded t hat Sa` id bin Jubayr said, "An Ansari man came t o t he Messenger of Allah
while feeling sad. The Prophet said t o him, ` Why do I see you sad' He said, ` O Allah's Prophet ! I
was cont emplat ing about somet hing.' The Prophet said, ` What is it ' The Ansari said, ` We come
t o you day and night , looking at your face and sit t ing by you. Tomorrow, you will be raised wit h
t he Prophet s, and we will not be able t o see you.' The Prophet did not say anyt hing, but lat er
Jibril came down t o him wit h t his Ayah,
ユ∠ バ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ノ∠ ョ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ メ
∠ ヲ⊥シゲz ャや∠ヱ ヮ∠ ヤzャや ノ͡ ト͡ Α⊥ リ∠ョヱ∠ ぴ
びリ
∠ ΒあΒら͡ レz ャや リ
∠ ョあ ユ͡ヰ∇Βヤ∠ハ
∠ ヮ⊥ zヤャや
(And whoever obeys Allah and t he Messenger t hen t hey will be in t he company of t hose on
whom Allah has best owed His grace, of t he Prophet s), and t he Prophet sent t he good news t o
t he Ansari man.'' This Hadit h was narrat ed in Mursal form from Masruq, ` Ikrimah, ` Amir Ash-
Sha` bi, Qat adah and Ar-Rabi` bin Anas. This is t he version wit h t he best chain of narrat ors. Abu
Bakr bin Marduwyah recorded it wit h a different chain from ` A'ishah, who said; "A man came t o
t he Prophet and said t o him, ` O Messenger of Allah! You are more beloved t o me t han myself,
my family and children. Somet imes, when I am at home, I remember you, and I cannot wait
unt il I come and look at you. When I cont emplat e about my deat h and your deat h, I know t hat
you will be wit h t he Prophet s when you ent er Paradise. I fear t hat I might not see you when I
ent er Paradise.' The Prophet did not answer him unt il t he Ayah,
ユ∠ バ∠ ∇ルぺ∠ リ
∠ Α͡グャzや ノ∠ ョ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ メ
∠ ヲ⊥シゲz ャや∠ヱ ヮ∠ ヤzャや ノ͡ ト
͡ Α⊥ リ∠ョヱ∠ ぴ
¬͡ へ∠ギヰ∠ ゼ ぁ ャや∠ヱ リ ∠ Β͡ボΑあギダ
あ ャや∠ヱ リ ∠ ΒあΒら͡ レz ャや リ
∠ ョあ ユ͡ヰ∇Βヤ∠ハ
∠ ヮ⊥ zヤャや
び ゅ⇔ボΒ͡プケ∠ マ ∠ ゃ͡ ⇒∠ャヱ⊥ぺ リ∠ジ⊥ェ∠ ヱ∠ リ
∠ Β͡エヤ͡⇒zダャや∠ヱ
(And whoever obeys Allah and t he Messenger, t hen t hey will be in t he company of t hose on
whom Allah has best owed His grace, of t he Prophet s, t he t rue believers, t he mart yrs, and t he
right eous. And how excellent t hese companions are!) was revealed t o him.'' This was collect ed
by Al-Hafiz Abu ` Abdullah Al-Maqdisi in his book, Sifat Al-Jannah, he t hen comment ed, "I do
not see problems wit h t his chain.'' And Allah knows best . Muslim recorded t hat Rabi` ah bin
Ka` b Al-Aslami said, "I used t o sleep at t he Prophet 's house and bring him his wat er for ablut ion
and his needs. He once said t o me, ` Ask me.' I said, ` O Messenger of Allah! I ask t hat I be your
companion in Paradise.' He said, ` Anyt hing except t hat ' I said, ` Only t hat .' He said,
«キヲ⊥イジ
ぁ ャや り͡ ゲ∠ ∇んム∠ よ͡ マ
∠ジ͡ ∇ヘル∠ ヴヤ∠ハ ヶあレハ
͡ ほ∠プ∠ »
(Then help me (fulfill t his wish) for you by performing many prost rat ions.)'' Imam Ahmad
recorded t hat ` Amr bin Murrah Al-Juhani said, "A man came t o t he Prophet and said, ` O Allah's
Messenger! I bear wit ness t hat t here is no deit y wort hy of worship except Allah and t hat you
are t he Messenger of Allah, pray t he five (daily prayers), give t he Zakah due on my wealt h and
fast t he mont h of Ramadan.' The Messenger of Allah said,
リ
∠ ⇒⇒ΒあΒら͡ レz ャや ノ∠ ⇒⇒⇒∠ョ ラ
∠ ゅ∠ミ や∠グ⇒⇒⇒∠ワ ヴヤ∠ハ れ ∠ ゅ⇒⇒⇒∠ョ ∇リ⇒⇒⇒∠ョ»
∠ュ∇ヲ⇒⇒⇒⇒⇒⇒⇒⇒⇒∠Α ͡¬や∠ギ∠ヰ⇒⇒ぁゼャや∠ヱ ∠リΒ͡ボΑあギ⇒⇒あダャや∠ヱ
zペバ⊥ Α∠ ∇ユャ∠ ゅ∠ョ ヮ͡ ∇Βバ∠ ら⊥ ∇タぺ⊥ ょ ∠ ダ∠ ル∠ ヱ∠ やグ∠ムワ∠ ∩͡るョ∠ ゅ⇒⇒⇒⇒⇒∠Βボ͡ ∇ャや
«ヮ∇Αギ∠ ャ͡や∠ヱ
(Whoever dies in t his st at e will be wit h t he Prophet s, t he t rut hful and mart yrs on t he Day of
Resurrect ion, as long as - and he raised his finger - he is not disobedient t o his parent s.)'' Only
Ahmad recorded t his Hadit h. Great er news t han t his is in t he aut hent ic Hadit h collect ed in t he
Sahih and Musnad compilat ions, in Mut awat ir form, narrat ed by several Companions t hat t he
Messenger of Allah was asked about t he person who loves a people, but his st at us is not close
t o t heirs. The Messenger said,
びヮ͡ ヤzャや リ
∠ ョ͡ モ
⊥ ∇ツヘ∠ ∇ャや マ
∠ ャ͡クぴ
(Such is t he bount y from Allah) meaning, from Allah by His mercy, for it is He who made t hem
suit able for t his, not t heir good deeds.
びゅ⇔ヨΒ͡ヤハ
∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ ぴ
(and Allah is sufficient as All-Knower), He knows t hose who deserve guidance and success.
れ
∃ ゅ∠らを⊥ ∇やヱ⊥ゲヘ͡ ルゅ∠プ ∇ユミ⊥ ケ∠ ∇グェ͡ ∇やヱ⊥グカ ⊥ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
∇ラみ͡プ∠ リ
z ゃ∠ ト
あ ら∠ Β⊥ ャz リ∠ヨャ∠ ∇ユム⊥ ∇レョ͡ ラ
z ま͡ヱ∠ - ゅ⇔バΒ͡ヨィ∠ ∇やヱ⊥ゲヘ͡ ∇ルや ヱ͡ ぺ∠
∇リミ⊥ ぺ∠ ∇ユャ∠ ∇クま͡ ヴ
z ヤ∠ハ
∠ ヮ⊥ ヤzャや ユ∠ バ∠ ∇ルぺ∠ ∇ギホ∠ メ ∠ ゅ∠ホ ∀るら∠ Β͡ダョぁ ∇ユム⊥ ∇わら∠ ⇒∠タぺ∠
ぶや リ ∠ ョ͡ ∀モ∇ツ∠プ ∇ユム⊥ ら∠ ⇒∠タぺ∠ ∇リゃ͡ ャ∠ヱ∠ - や⇔ギΒ͡ヰセ ∠ ∇ユヰ⊥ バ∠ ョz
ろ ⊥ レ⊥ミ ヴ͡レわ∠ Β∠ヤΑ り∀ キz ヲ∠ ョ∠ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠ ∇ユム⊥ レ∠ ∇Βよ∠ ∇リム⊥ ゎ∠ ∇ユャz ラ∠ほミ∠ リ
z ャ∠ヲ⊥ボΒ∠ ャ∠
ヮ͡ ヤzャや モ ͡ Β͡らシ
∠ ヴ͡プ ∇モゎ͡ ゅ∠ボΒ⊥ ∇ヤプ∠ - ゅ⇔ヨΒ͡ヌ∠ハ や⇔コ∇ヲプ∠ コ∠ ヲ⊥プほ∠プ∠ ∇ユヰ⊥ バ∠ ョ∠
∇モわ͡ ⇒∠ボΑ⊥ リ∠ョヱ∠ り͡ ゲ∠ カ͡Ι x ゅ͡よ ゅ∠Β∇ルギぁ ャや り∠ ヲ∠Βエ ∠ ∇ャや ラ ∠ ヱ⊥ゲ∇ゼΑ∠ リ ∠ Α͡グャzや
や⇔ゲ∇ィぺ∠ ヮ͡ Β͡ゎ∇ぽル⊥ フ ∠ ∇ヲジ ∠ プ∠ ∇ょヤ͡∇ピΑ∠ ヱ∠ぺ ∇モわ∠ ∇ボΒ⊥ プ∠ ヮ͡ ヤzャや モ ͡ Β͡らシ
∠ ヴ͡プ
び ゅ⇔ヨΒ͡ヌハ ∠
(71. O you who believe! Take your precaut ions, and eit her go fort h (on an expedit ion) in
part ies, or go fort h all t oget her.) (72. There is cert ainly among you he who would linger
behind. If a misfort une befalls you, he says, "Indeed Allah has favored me in t hat I was not
present among t hem.'') (73. But if a bount y comes t o you from Allah, he would surely say as if
t here had never been t ies of affect ion bet ween you and him, "Oh! I wish I had been wit h t hem;
t hen I would have achieved a great success.'') (74. So fight t hose who t rade t he life of t his
world wit h t he Hereaft er, in t he cause of Allah, and whoever fight s in t he cause of Allah, and is
killed or get s vict ory, We shall best ow on him a great reward.)
びれ
∃ ゅ∠らを⊥ ぴ
(in part ies) means, group aft er group, part y aft er part y, and expedit ion aft er expedit ion. ` Ali
bin Talhah report ed t hat Ibn ` Abbas said t hat ,
びれ
∃ ゅ∠らを⊥ ∇やヱ⊥ゲヘ͡ ルゅ∠プぴ
(and eit her go fort h in part ies) means, "In groups, expedit ion aft er expedit ion,
びゅ⇔バΒ͡ヨィ
∠ ∇やヱ⊥ゲヘ͡ ∇ルや ヱ͡ ぺ∠ぴ
(or go fort h all t oget her), means, all of you.'' Similar was report ed from Muj ahid, ` Ikrimah, As-
Suddi, Qat adah, Ad-Dahhak, ` At a' Al-Khurrasani, Muqat il bin Hayyan and Khusayf Al-Jazari.
びリ
z ゃ∠ ト
あ ら∠ Β⊥ ャz リ∠ヨャ∠ ∇ユム⊥ ∇レョ͡ ラ
z ま͡ヱ∠ ぴ
(There is cert ainly among you he who would linger behind.) Muj ahid and ot hers said t hat t his
Ayah was revealed about t he hypocrit es. Muqat il bin Hayyan said t hat ,
びリ
z ゃ∠ ト
あ ら∠ Β⊥ ャzぴ
(linger behind) means, st ays behind and does not j oin Jihad. It is also possible t hat t his person
himself lingers behind, while luring ot hers away from j oining Jihad. For inst ance, ` Abdullah bin
Ubayy bin Salul, may Allah curse him, used t o linger behind and lure ot her people t o do t he
same and refrain from j oining Jihad, as Ibn Jurayj and Ibn Jarir st at ed. This is why Allah said
about t he hypocrit e, t hat when he lingers behind from Jihad, t hen:
びや⇔ギΒ͡ヰセ
∠ ∇ユヰ⊥ バ∠ ョz ∇リミ⊥ ぺ∠ ∇ユャ∠ ∇クま͡ ヴ
z ヤ∠ハ
∠ ヮ⊥ zヤャや ユ∠ バ∠ ∇ルぺ∠ ∇ギホ∠ メ
∠ ゅ∠ホぴ
(he says, "Indeed Allah has favored me t hat I was not present among t hem.'') meaning, since I
did not j oin t hem in bat t le. Because he considers t his one of Allah's favors on him, unaware of
t he reward t hat he might have gained from enduring war or mart yrdom, if he was killed.
びぶや リ
∠ ョ͡ ∀モ∇ツ∠プ ∇ユム⊥ ら∠ ⇒∠タぺ∠ ∇リゃ͡ ャ∠ヱ∠ ぴ
(But if a bount y comes t o you from Allah) such as vict ory, t riumph and boot y,
ゅ∠Β∇ルギぁ ャや り∠ ヲ∠Βエ
∠ ∇ャや ラ
∠ ヱ⊥ゲ∇ゼΑ∠ リ
∠ Α͡グャzや ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プぴ
びり͡ ゲ∠ カ
͡Ιx ゅ͡よ
(t hose who t rade t he life of t his world wit h t he Hereaft er) referring t o t hose sell t heir religion
for t he meager goods of t he world, and t hey only do t his because of t heir disbelief and lack of
fait h. Allah t hen said;
フ
∠ ∇ヲジ
∠ プ∠ ∇ょヤ͡∇ピΑ∠ ヱ∠ぺ ∇モわ∠ ∇ボΒ⊥ プ∠ ヮ͡ ヤzャや モ
͡ Βら͡ シ
∠ ヴ͡プ ∇モわ͡ ⇒∠ボΑ⊥ リ∠ョヱ∠ ぴ
びゅ⇔ヨΒ͡ヌハ
∠ や⇔ゲ∇ィぺ∠ ヮ͡ Β͡ゎ∇ぽル⊥
(And whoever fight s in t he cause of Allah, and is killed or get s vict ory, We shall best ow on him
a great reward.) meaning, whoever fight s in t he cause of Allah, whet her he was killed or
t riumphant , he will earn an immense compensat ion and a great reward wit h Allah. The Two
Sahihs recorded,
リ
∠ Β͡ヘバ∠ ∇ツわ∠ ∇ジヨ⊥ ∇ャや∠ヱ ヮ͡ ヤzャや モ ͡ Β͡らシ ∠ ヴ͡プ ラ ∠ ヲ⊥ヤわ͡ ⇒∠ボゎ⊥ Ι∠ ∇ユム⊥ ャ∠ ゅ∠ョヱ∠ ぴ
べ∠レよz ケ∠ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ リ ∠ Α͡グャzや ラ
͡ ギ∠ ∇ャヲ͡ ∇ャや∠ヱ ¬͡ べ∠ジレあ ャや∠ヱ メ ͡ ゅ∠ィゲあ ャや リ ∠ ョ͡
ゅ∠レャz ∇モバ∠ ∇ィや∠ヱ ゅ∠ヰヤ⊥∇ワぺ∠ ユ͡ ヤ͡⇒zヌャや る͡ Α∠ ∇ゲボ∠ ∇ャや ロ͡ グ͡ ⇒∠ワ ∇リョ͡ ゅ∠レ∇ィゲ͡ ∇カぺ∠
- や⇔ゲΒ͡ダル∠ マ ∠ ∇ルギ⊥ ャz リ͡ョ ゅ∠レャz ∇モバ∠ ∇ィや∠ヱ ゅ⇔Β∂ ャ͡ヱ∠ マ ∠ ∇ルギ⊥ ャz リ͡ョ
リ∠ Α͡グャzや∠ヱ ヮ͡ ヤzャや モ ͡ Β͡らシ
∠ ヴ͡プ ラ ∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや
¬∠ ゅ∠Βャ͡∇ヱぺ∠ ∇やヲ⊥ヤわ͡ ⇒∠ボプ∠ れ
͡ ヲ⊥ピ⇒zトャや モ ͡ Β͡らシ∠ ヴ͡プ ラ ∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ∇やヱ⊥ゲヘ∠ ミ∠
び ゅ⇔ヘΒ͡バッ ∠ ラ ∠ ゅ∠ミ リ ͡ ⇒∠ト∇Βゼ z ャや ギ∠ ∇Βミ∠ ラ z ま͡ リ͡ ⇒∠ト∇Βゼz ャや
(75. And what is wrong wit h you t hat you fight not in t he cause of Allah, and for t hose weak,
ill-t reat ed and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us
from t his t own whose people are oppressors; and raise for us from You one who will prot ect ,
and raise for us from You one who will help.'') (76. Those who believe, fight in t he cause of
Allah, and t hose who disbelieve, fight in t he cause of t he Taghut . So fight against t he friends of
Shayt an; ever feeble indeed is t he plot of Shayt an.)
ヴ͡わャzや マ
∠ わ͡ Α∠ ∇ゲホ∠ リあョ り⇔ ヲz ホ⊥ ギぁ セ
∠ ぺ∠ ヴ
∠ ワ͡ る∃ Α∠ ∇ゲホ∠ リあョ リあΑほ∠ミ∠ ヱ∠ ぴ
びマ∠ ∇わィ
∠ ゲ∠ ∇カぺ∠
(And many a t own, st ronger t han your t own which has driven you out ) Allah t hen describes t his
t own,
リ
∠ Α͡グャzや∠ヱ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ラ ∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzやぴ
びれ
͡ ヲ⊥ピ⇒zトャや モ
͡ Β͡らシ
∠ ヴ͡プ ラ ∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ∇やヱ⊥ゲヘ∠ ミ∠
(Those who believe, fight in t he cause of Allah, and t hose who disbelieve, fight in t he cause of
t he Taghut . ) Therefore, t he believers fight in obedience t o Allah and t o gain His pleasure,
while t he disbelievers fight in obedience t o Shayt an. Allah t hen encourages t he believers t o
fight His enemies,
ラ
∠ ゅ∠ミ リ
͡ ⇒∠ト∇Βゼ
z ャや ギ∠ ∇Βミ∠ ラ
z ま͡ リ
͡ ⇒∠ト∇Βゼ
z ャや ¬∠ ゅ∠Βャ͡∇ヱぺ∠ ∇やヲ⊥ヤわ͡ ⇒∠ボプ∠ ぴ
びゅ⇔ヘΒ͡バッ ∠
(So fight against t he friends of Shayt an; ever feeble indeed is t he plot of Shayt an).
びヴ∠ボゎz や リ
͡ ヨ∠ ャあ ∀ゲ∇Β∠カ り⊥ ゲ∠ カ
͡Ι
x や∠ヱ ∀モΒ͡ヤホ∠ ゅ∠Β∇ルギぁ ャや ノ⊥ ⇒∠わョ∠ ∇モホ⊥ ぴ
(Say: "Short is t he enj oyment of t his world. The Hereaft er is (far) bet t er for him who fears
Allah,) means, t he dest inat ion of t he one who wit h Taqwa is bet t er for him t han t his life.
びΚ
⇔ Β͡わプ∠ ラ
∠ ヲ⊥ヨヤ∠∇ヌゎ⊥ Ι
∠ ヱ∠ ぴ
(and you shall not be dealt wit h unj ust ly even equal t o t he Fat il.) for your good deeds. Rat her,
you will earn your full rewards for t hem. This promise direct s t he focus of believers away from
t his life and makes t hem eager for t he Hereaft er, all t he while encouraging t hem t o fight in
Jihad.
ァ
∃ ヱ⊥ゲよ⊥ ヴ͡プ ∇ユわ⊥ レ⊥ミ ∇ヲャ∠ヱ∠ れ
⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ぁムミ͡ケ∇ギΑ⊥ ∇やヲ⊥ルヲ⊥ムゎ∠ ゅ∠ヨレ∠ ∇Αぺ∠ぴ
びり∃ ギ∠ Βz ゼ
∠ ョぁ
(Wheresoever you may be, deat h will overt ake you even if you are in fort resses built up st rong
and high!) meaning, you shall cert ainly die and none of you shall ever escape deat h. Allah said,
びラ
∃ ゅ∠プ ゅ∠ヰ∇Βヤ∠ハ
∠ ∇リョ∠ ぁモミ⊥ ぴ
(What sooever is on it (t he eart h) will perish),
びれ
͡ ∇ヲヨ∠ ∇ャや る⊥ ボ∠ も͡ へ∠ク ザ
∃ ∇ヘル∠ ぁモミ⊥ ぴ
(Everyone shall t ast e deat h), and,
びギ∠ ∇ヤガ
⊥ ∇ャや マ
∠ ヤ͡∇らホ∠ リあョ ゲ∃ ゼ
∠ ら∠ ャ͡ ゅ∠レ∇ヤバ∠ ィ
∠ ゅ∠ョヱ∠ ぴ
(And We grant ed not t o any human being immort alit y before you). Therefore, every soul shall
t ast e deat h and not hing can save any person from it , whet her he perf ormed Jihad or not .
Everyone has an appoint ed t ime, and a limit ed t erm of life. In t he illness t hat preceded his
deat h, Khalid bin Al-Walid said, while in his bed, "I part icipat ed in so and so number of bat t les,
and every part of my body sust ained an inj ury due t o a st ab or a shot . Yet here I am, I die in
my bed! Let not t he eyes of t he cowards ever t ast e sleep.'' Allah's st at ement ,
びり∃ ギ∠ Βz ゼ
∠ ョぁ ァ
∃ ヱ⊥ゲよ⊥ ヴ͡プ ∇ユわ⊥ レ⊥ミ ∇ヲャ∠ヱ∠ ぴ
(even if you are in fort resses built up st rong and high!) means, ent renched, fort ified, high and
t owering. No caut ion or fort ificat ion can ever avert deat h.
びる∀ ゃ∠ Βあ シ
∠ ∇ユヰ⊥ ∇らダ
͡ ゎ⊥ ラ͡まヱ∠ ヮ͡ ヤzャや ギ͡ レ͡ハ ∇リョ͡ ロ͡ グ͡ ⇒∠ワ ∇やヲ⊥ャヲ⊥ボΑ∠ ぴ
(t hey say, "This is from Allah,'' but if some evil befalls t hem) drought , famine, short ages of
fruit s and produce, deat h t hat st rikes t heir children or animals, and so fort h, as Abu Al-` Aliyah
and As-Suddi st at ed.
びポ
∠ ギ͡ レ͡ハ ∇リョ͡ ロ͡ グ͡ ⇒∠ワ ∇やヲ⊥ャヲ⊥ボΑ∠ ぴ
(t hey say, "This is from you,'') meaning, because of you and because we followed you and
embraced your religion. Allah said about t he people of Fir` awn,
∇ユヰ⊥ ∇らダ
͡ ゎ⊥ ラ͡まヱ∠ ロ͡ グ͡ ⇒∠ワ ゅ∠レ∠ャ ∇やヲ⊥ャゅ∠ホ る⊥ レ∠ ジ
∠エ
∠ ∇ャや ユ⊥ ヰ⊥ ∇ゎ¬∠ べ∠ィ や∠クみ͡プ∠ ぴ
びヮ⊥ バ∠ zョ リ∠ョヱ∠ ヴ∠シヲ⊥ヨよ͡ ∇やヱ⊥ゲΒz ト z Α∠ る∀ ゃ∠ Βあ シ
∠
(But whenever good came t o t hem, t hey said: "Ours is t his.'' And if evil afflict ed t hem, t hey
ascribed it t o evil omens connect ed wit h Musa and t hose wit h him.) Allah said,
びフ
∃ ∇ゲェ
∠ ヴ∠ヤハ
∠ ヮ∠ ヤzャや ギ⊥ ら⊥ ∇バΑ∠ リ∠ョ サ
͡ ゅzレャや リ
∠ ョ͡ ヱ∠ ぴ
(And among mankind is he who worships Allah as it were upon t he edge (i. e. in doubt )). The
same is t he st at ement ut t ered by t he hypocrit es, who embraced Islam out wardly, but disliked
it inwardly. This is why when a calamit y befell t hem, t hey at t ribut ed it t o following t he
Prophet . Consequent ly, Allah revealed,
びヮ͡ ヤzャや リ
∠ ヨ͡ プ∠ る∃ レ∠ ジ
∠ェ
∠ ∇リョ͡ マ
∠ ら∠ ⇒∠タぺ∠ べzョぴ
(What ever of good reaches you, is from Allah,) meaning, of Allah's bount y, favor, kindness and
mercy.
びマ
∠ジ͡ ∇ヘルz リ͡ヨプ∠ る∃ ゃ∠ Βあ シ
∠ リ͡ョ マ
∠ ら∠ ⇒∠タぺ∠ べ∠ョヱ∠ ぴ
(But what ever of evil befalls you, is from yourself.), meaning because of you and due t o your
act ions. Similarly, Allah said,
びマ
∠ジ͡ ∇ヘルz リ͡ヨプ∠ ぴ
(from yourself) means, because of your errors. Qat adah said t hat ,
びマ
∠ジ͡ ∇ヘルz リ͡ヨプ∠ ぴ
(From yourself) means, as punishment for you, O son of Adam, because of your sins. Allah said,
びΙ
⇔ ヲ⊥シケ∠ サ
͡ ゅzレヤ͡ャ マ
∠ ⇒∠レ∇ヤシ
∠ ∇ケぺ∠ヱ∠ ぴ
(And We have sent you as a Messenger t o mankind,) so t hat you convey t o t hem Allah's
commandment s, what He likes and is pleased wit h, and what He dislikes and refuses.
びや⇔ギΒ͡ヰセ
∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ ぴ
(and Allah is sufficient as a Wit ness.) t hat He has sent you. He is also Wit ness over you and
t hem, having full knowledge in what you convey t o t hem and t he disbelief and rebellion wit h
which t hey respond t o t he t rut h.
びゅ⇔ヌΒ͡ヘェ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ マ
∠ ⇒∠レ∇ヤシ
∠ ∇ケぺ∠ べ∠ヨプ∠ ヴzャ∠ヲ∠ゎ リ∠ョヱ∠ ぴ
(But he who t urns away, t hen We have not sent you as a wat cher over t hem.) means, do not
worry about him. Your j ob is only t o convey, and whoever obeys you, he will acquire happiness
and success and you will gain a similar reward t o t hat he earns. As for t he one who t urns away
from you, he will gain failure and loss and you will not carry a burden because of what he does.
A Hadit h st at es,
ゾ
͡ ∇バΑ∠ ∇リョ∠ ヱ∠ ∩∠ギセ
∠ ケ∠ ∇ギボ∠ プ∠ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ぶ ∠ や ノ͡ ト ͡ Α⊥ ∇リョ∠ »
«ヮ∠ジ∇ヘ∠ル ゅzャま͡ ぁゲツ⊥ Α∠ ゅ∠ャ ヮ⊥ ルz み͡プ∠ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ぶ
∠ や
(Whoever obeys Allah and His Messenger, will acquire guidance; and whoever disobeys Allah
and His Messenger, will only harm himself.)
び∀る∠ハゅ∠デ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ぴ
(They say: "We are obedient ,''). Allah st at es t hat t he hypocrit es pret end t o be loyal and
obedient .
びポ
∠ ギ͡ レ͡ハ ∇リョ͡ ∇やヱ⊥コゲ∠ よ∠ や∠クみ͡プ∠ ぴ
(but when t hey leave you), meaning, when t hey depart and are no longer wit h you,
びメ
⊥ ヲ⊥ボゎ∠ ン͡グャzや ゲ∠ ∇Βビ
∠ ∇ユヰ⊥ ∇レョあ る∀ ヘ∠ も͡ べ∠デ ろ
∠ Βz よ∠ ぴ
(a sect ion of t hem spends all night in planning ot her t han what you say). They plot at night
among t hemselves for ot her t han what t hey pret end when t hey are wit h you. Allah said,
びラ
∠ ヲ⊥わΒあ ら∠ Α⊥ ゅ∠ョ ょ
⊥ わ⊥ ∇ムΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(But Allah records t heir night ly (plot s).) meaning, He has full knowledge of t heir plot s and
records it t hrough His command t o His scribes, t he angels who are responsible for recording t he
act ions of t he servant s. This is a t hreat from Allah, st at ing t hat He knows what t he hypocrit es
t ry t o hide, t heir plot t ing in t he night t o defy t he Messenger and oppose him, even t hough t hey
pret end t o be loyal and obedient t o him. Allah will cert ainly punish t hem for t his conduct . In a
similar Ayah, Allah said,
びゅ∠レ∇バデ
∠ ぺ∠ヱ∠ メ
͡ ヲ⊥シゲz ャゅ͡よヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ へ ラ
∠ ヲ⊥ャヲ⊥ボΑ͡ ヱ∠ ぴ
(They (hypocrit es) say: "We have believed in Allah and in t he Messenger, and we obey,'') unt il
t he end of t he Ayah. Allah's st at ement ,
び∇ユヰ⊥ ∇レハ
∠ ∇チゲ͡ ∇ハほ∠プ∠ ぴ
(So t urn aside from t hem) means, pardon t hem, be forbearing wit h t hem, do not punish t hem,
do not expose t hem t o t he people and do not fear t hem.
びΚ
⇔ Β͡ミヱ∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ ヮ͡ ヤzャや ヴ∠ヤハ
∠ ∇モミz ヲ∠ ゎ∠ ヱ∠ ぴ
(and put your t rust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.) meaning,
He is sufficient as Prot ect or, Support er and Helper for t hose who rely on Him and ret urn t o
Him.
ゲ͡ ∇Βビ
∠ ギ͡ レ͡ハ ∇リョ͡ ラ
∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ラ∠ や∠¬∇ゲボ⊥ ∇ャや ラ ∠ ヱ⊥ゲよz ギ∠ わ∠ Α∠ Κ
∠ プ∠ ぺ∠ぴ
び や⇔ゲΒ͡んミ∠ ゅ⇔ヘ⇒∠ヤわ͡ ∇カや ヮ͡ Β͡プ ∇やヱ⊥ギィ
∠ ヲ∠ ャ∠ ヮ͡ ヤzャや
∇やヲ⊥ハや∠クぺ∠ フ
͡ ∇ヲガ ∠ ∇ャや ヱ͡ ぺ∠ リ͡ ∇ョΙxやリ ∠ ョあ ∀ゲ∇ョ∠ぺ ∇ユワ⊥ ¬∠ べ∠ィ や∠クま͡ヱ∠ ぴ
ゲ͡ ∇ョΙ
x や ヴ͡ャ∇ヱぺ⊥ ヴ∠ャま͡ヱ∠ メ ͡ ヲ⊥シゲz ャや ヴ∠ャま͡ ロ⊥ ヱぁキケ∠ ∇ヲャ∠ヱ∠ ヮ͡ よ͡
モ⊥ ∇ツプ∠ Ι ∠ ∇ヲャ∠ヱ∠ ∇ユヰ⊥ ∇レョ͡ ヮ⊥ ル∠ ヲ⊥トら͡ ∇レわ∠ ∇ジΑ∠ リ∠ Α͡グャzや ヮ⊥ ヨ∠ ヤ͡バ∠ ャ∠ ∇ユヰ⊥ ∇レョ͡
びΚ⇔ Β͡ヤホ∠ Ι
z ま͡ リ∠ ⇒∠ト∇Βゼ z ャや ユ⊥ わ⊥ ∇バら∠ zゎΙ
∠ ヮ⊥ わ⊥ ヨ∠ ∇ェケ∠ ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや
(82. Do t hey not t hen consider t he Qur'an carefully Had it been from ot her t han Allah, t hey
would surely, have found t herein cont radict ions in abundance). (83. When t here comes t o t hem
some mat t er t ouching (public) safet y or fear, t hey make it known (among t he people); if only
t hey had referred it t o t he Messenger or t o t hose charged wit h aut horit y among t hem, t he
proper invest igat ors would have underst ood it from t hem (direct ly). Had it not been for t he
grace and mercy of Allah upon you, you would have followed Shayt an, except a few of you.)
び べ∠ヰャ⊥ゅ∠ヘ∇ホぺ∠ ゆ
∃ ヲ⊥ヤホ⊥ ヴ∠ヤハ
∠ ∇ュぺ∠ ラ
∠ や∠¬∇ゲボ⊥ ∇ャや ラ
∠ ヱ⊥ゲよz ギ∠ わ∠ Α∠ Κ
∠ プ∠ ぺ∠ぴ
(Do t hey not t hen t hink deeply in t he Qur'an, or are t heir heart s locked up (from underst anding
it )) Allah t hen said,
びや⇔ゲΒ͡んミ∠ ぴ
(in abundance). However, t his Qur'an is free of short comings, and t herefore, it is from Allah.
Similarly, Allah describes t hose who are firmly grounded in knowledge,
∇やヲ⊥ハや∠クぺ∠ フ
͡ ∇ヲガ
∠ ∇ャや ヱ͡ ぺ∠ リ
͡ ∇ョΙ
xやリ
∠ ョあ ∀ゲ∇ョ∠ぺ ∇ユワ⊥ ¬∠ べ∠ィ や∠クま͡ヱ∠ ぴ
びヮ͡ よ͡
(When t here comes t o t hem some mat t er t ouching (public) safet y or fear, t hey make it known
(among t he people);) chast ising t hose who indulge in t hings before being sure of t heir t rut h,
disclosing t hem, making t hem known and spreading t heir news, even t hough such news might
not be t rue at all. In t he int roduct ion t o his Sahih, Imam Muslim recorded t hat Abu Hurayrah
said t hat t he Prophet said,
«ノ͡ヨシ
∠ ゅ∠ョ あモム⊥ よ͡ ゐ
∠ ギあ エ
∠ Α⊥ ∇ラぺ∠ ゅ⇔よグ͡ ミ∠ ¬͡ ∇ゲヨ∠ ∇ャゅ͡よ ヴ∠ヘミ∠ »
(Narrat ing everyt hing one hears is sufficient t o make a person a liar.) This is t he same narrat ion
collect ed by Abu Dawud in t he sect ion of Adab (manners) in his Sunan. In t he Two Sahihs, it is
recorded t hat Al-Mughirah bin Shu` bah said t hat t he Messenger of Allah prohibit ed, "It was
said,'' and, "So-and-so said.'' This Hadit h refers t o t hose who oft en convey t he speech t hat
people ut t er wit hout invest igat ing t he reliabilit y and t rut h of what he is disclosing. The Sahih
also records,
ヲ∠ ヰ⊥ プ∠ ∩∀ゆグ͡ ミ∠ ヮ⊥ zルぺ∠ ン∠ゲΑ⊥ ヲ∠ ワ⊥ ヱ∠ ゑ
∃ Α͡ギエ
∠ よ͡ ゐ
∠ ギz ェ ∠ ∇リョ∠ »
«リ∇Βよ∠ ク͡ ゅ∠ム∇ャや ギ⊥ ェ
∠ ぺ∠
(Whoever narrat es a Hadit h while knowing it is false, t hen he is one of t he t wo liars (who
invent s and who spreads t he lie).) We should ment ion here t he Hadit h of ` Umar bin Al-Khat t ab
collect ed in t he Two Sahihs. When ` Umar was informed t hat t he Messenger of Allah divorced
his wives, he came from his house, ent ered t he Masj id and found t he people t alking about t his
news. He could not wait and went t o t he Prophet t o ask him about what had t ruly happened,
asking him, "Have you divorced your wives'' The Prophet said, "No.'' ` Umar said, "I said, Allahu
Akbar...'' and ment ioned t he rest of t he Hadit h. In t he narrat ion t hat Muslim collect ed, ` Umar
said, "I asked, ` Have you divorced t hem' He said, ` No.' So, I st ood by t he door of t he Masj id and
shout ed wit h t he loudest voice, ` The Messenger of Allah did not divorce his wives.' Then, t his
Ayah was revealed,
∇やヲ⊥ハや∠クぺ∠ フ
͡ ∇ヲガ
∠ ∇ャや ヱ͡ ぺ∠ リ͡ ∇ョΙ xやリ ∠ ョあ ∀ゲ∇ョ∠ぺ ∇ユワ⊥ ¬∠ べ∠ィ や∠クま͡ヱ∠ ぴ
ゲ͡ ∇ョΙ
x や ヴ͡ャ∇ヱぺ⊥ ヴ∠ャま͡ヱ∠ メ ͡ ヲ⊥シゲz ャや ヴ∠ャま͡ ロ⊥ ヱぁキケ∠ ∇ヲャ∠ヱ∠ ヮ͡ よ͡
び∇ユヰ⊥ ∇レョ͡ ヮ⊥ ル∠ ヲ⊥トら͡ ∇レわ∠ ∇ジΑ∠ リ
∠ Α͡グャzや ヮ⊥ ヨ∠ ヤ͡バ∠ ャ∠ ∇ユヰ⊥ ∇レョ͡
(When t here comes t o t hem some mat t er t ouching (public) safet y or fear, t hey make it known
(among t he people), if only t hey had referred it t o t he Messenger or t o t hose charged wit h
aut horit y among t hem, t he proper invest igat ors would have underst ood it from t hem
(direct ly).) So I properly invest igat ed t hat mat t er. '' This Ayah refers t o proper invest igat ion, or
ext ract ion of mat t ers from t heir proper resources. Allah's st at ement ,
びΚ
⇔ Β͡ヤホ∠ Ι
z ま͡ リ
∠ ⇒∠ト∇Βゼ
z ャや ユ⊥ わ⊥ ∇バら∠ zゎΙ
∠ぴ
(you would have followed Shayt an except a few of you. ) refers t o t he believers, as ` Ali bin Abi
Talhah report ed from Ibn ` Abbas.
チ͡ ゲあ ェ ∠ ヱ∠ マ∠ジ ∠ ∇ヘル∠ Ι
z ま͡ ブ
⊥ zヤム∠ ゎ⊥ Ι
∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇モゎ͡ ゅ∠ボプ∠ ぴ
∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや サ∠ ∇ほよ∠ zブム⊥ Α∠ ラ∠ぺ ヮ⊥ zヤャや ヴ∠ジハ ∠ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや
る⇔ バ∠ ⇒∠ヘセ
∠ ∇ノヘ∠ ∇ゼΑ∠ リzョ - Κ ⇔ Β͡ムレ∠ゎ ギぁ セ
∠ ぺ∠ヱ∠ ゅ⇔シ∇ほよ∠ ギぁ セ
∠ ぺ∠ ヮ⊥ ヤzャや∠ヱ
る⇔ バ∠ ⇒∠ヘセ
∠ ∇ノヘ∠ ∇ゼΑ∠ リ∠ョヱ∠ ゅ∠ヰ∇レョあ ∀ょΒ͡ダ∠ル ヮ⊥ zャ ∇リム⊥ Α∠ る⇔ レ∠ ジ ∠ェ ∠
¬∃ ∇ヴセ∠ あモミ⊥ ヴヤ∠ハ ∠ ヮ⊥ zヤャや ラ ∠ ゅ∠ミヱ∠ ゅ∠ヰ∇レョz ∀モ∇ヘ͡ミ ヮ⊥ zャ ∇リム⊥ Α∠ る⇔ ゃ∠ Βあ シ ∠
∇ヱぺ∠ べ∠ヰ∇レョ͡ リ
∠ジ ∠ ∇ェほ∠よ͡ ∇やヲぁΒエ ∠ プ∠ る∃ Βz エ
͡ わ∠ よ͡ ユ⊥わΒあΒェ ⊥ や∠クま͡ヱ∠ - ゅ⇔わΒ͡ボョぁ
ヮ⊥ zヤャや - ゅ⇔らΒ͡ジェ ∠ ¬∃ ∇ヴセ ∠ あモミ⊥ ヴ∠ヤハ ∠ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラ z ま͡ べ∠ワヱぁキケ⊥
ょ∠ ∇Αケ∠ Ι ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ∇ユム⊥ レz バ∠ ヨ∠ ∇イΒ∠ ャ∠ ヲ∠ ワ⊥ Ιz ま͡ ヮ∠ ⇒∠ャま͡ Ι
び ⇔ゅんΑ͡ギ∠ェ ヮ͡ ヤzャや リ ∠ ョ͡ ベ⊥ ギ∠ ∇タぺ∠ ∇リョ∠ ヱ∠ ヮ͡ Β͡プ
(84. Then fight in t he cause of Allah, you are not t asked (held responsible) except for yourself,
and incit e t he believers (t o fight along wit h you), it may be t hat Allah will rest rain t he evil
might of t he disbelievers. And Allah is St ronger in might and St ronger in punishing.) (85.
Whosoever int ercedes for a good cause, will have t he reward t hereof; and whosoever
int ercedes for an evil cause, will have a share in it s burden. And Allah is Ever All-Able t o do
everyt hing.) (86. When you are greet ed wit h a greet ing, greet in ret urn wit h what is bet t er
t han it , or (at least ) ret urn it equally. Cert ainly, Allah is Ever a Careful Account Taker of all
t hings.) (87. Allah! None has t he right t o be worshipped but He. Surely, He will gat her you
t oget her on t he Day of Resurrect ion about which t here is no doubt . And who is t ruer in
st at ement t han Allah)
びマ
∠ジ∠ ∇ヘル∠ Ι
z ま͡ ブ
⊥ zヤム∠ ゎ⊥ Ι
∠ぴ
(you are not t asked (held responsible except for yourself,) Ibn Abi Hat im recorded t hat Abu
Ishaq said, "I asked Al-Bara bin ` Azib about a man who meet s a hundred enemies and st ill fight s
t hem, would he be one of t hose referred t o in Allah's st at ement ,
チ
͡ ゲあ ェ
∠ ヱ∠ マ
∠ジ∠ ∇ヘル∠ Ι
z ま͡ ブ
⊥ zヤム∠ ゎ⊥ Ι
∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇モゎ͡ ゅ∠ボプ∠ ぴ
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや
(Then fight in t he cause of Allah, you are not t asked (held responsible) except for yourself, and
incit e t he believers (t o fight along wit h you)).'' Imam Ahmad recorded Sulayman bin Dawud
saying t hat Abu Bakr bin ` Ayyash said t hat Abu Ishaq said, "I asked Al-Bara', ` If a man at t acks
t he lines of t he idolat ors, would he be t hrowing himself t o dest ruct ion' He said, ` No because
Allah has sent His Messenger and commanded him,
びマ
∠ジ∠ ∇ヘル∠ Ι
z ま͡ ブ
⊥ zヤム∠ ゎ⊥ Ι
∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇モゎ͡ ゅ∠ボプ∠ ぴ
(Then fight in t he cause of Allah, you are not t asked (held responsible) except for yourself,)
That Ayah is about spending in Allah's cause .''
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや チ
͡ ゲあ ェ
∠ ヱ∠ ぴ
(and incit e t he believers) t o fight , by encouraging t hem and st rengt hening t heir resolve in t his
regard. For inst ance, t he Prophet said t o t he believers at t he bat t le of Badr, while organizing
t heir lines,
«チ∇ケほ∠∇ャや∠ヱ れ
⊥ や∠ヲヨzジャや ゅ∠ヰッ
⊥ ∇ゲハ
∠ る∃ レz ィ
∠ ヴャ͡ま やヲ⊥ョヲ⊥ホ»
(St and up and march fort h t o a Paradise, as wide as t he heavens and Eart h.) There are many
Hadit hs t hat encourage Jihad. Al-Bukhari recorded t hat Abu Hurayrah said t hat t he Messenger
of Allah said,
ヴ∠ゎへ∠ヱ ∩∠りゅ∠ヤダ
z ャや ュ∠ ゅ∠ホぺ∠ヱ∠ ∩͡ヮ͡ャヲ⊥シ∠ケ∠ヱ ぶ ͡ ゅ͡よ リ ∠ ョ∠ へ ∇リョ∠ »
∇ラぺ∠ ぶ
͡ や ヴ∠ヤハ ∠ ゅ6ボェ
∠ ラ ∠ ゅ∠ミ ∩∠ラゅ∠ツョ∠ ケ∠ ュ∠ ゅ∠タヱ∠ ∩∠りゅ∠ミゴz ャや
ヶ͡プ ザ∠ ヤ∠ィ
∠ ∇ヱぺ∠ ぶ
͡ やモ ͡ Β͡らシ∠ ヶ͡プ ゲ∠ ィ ∠ ゅ∠ワ ∩∠る⇒zレイ∠ ∇ャや ヮ⊥ ヤ∠カ
͡ ∇ギΑ⊥
«ゅ∠ヰΒ͡プ ギ∠ ャ͡ヱ⊥ ヶ͡わャzや ヮ͡ ッ
͡ ∇ケぺ∠
(Whoever believes in Allah and His Messenger, offers prayer, pays t he Zakah and fast s t he
mont h of Ramadan, will right fully be grant ed Paradise by Allah, no mat t er whet her he migrat es
in Allah's cause or remains in t he land where he is born.) The people said, ` O Allah's Messenger!
Shall we acquaint t he people wit h t his good news' He said,
リ∠ Α͡ギワ͡ ゅ∠イヨ⊥ ∇ヤャ͡ ぶ⊥ や ゅ∠ワギz ハ ∠ ぺ∠ る∃ ィ∠ ケ∠ キ∠ る∠ も∠ ゅ͡ョ る͡ ⇒zレイ ∠ ∇ャや ヶ͡プ ラ z ま͡»
͡¬ゅ∠ヨジ z ャや リ
∠ ∇Βよ∠ ゅ∠ヨミ∠ リ ͡ ∇Βわ∠ ィ
∠ ケ∠ キ∠ あモミ⊥ リ ∠ ∇Βよ∠ ∩͡ぶや モ ͡ Β͡らシ
∠ ヶ͡プ
ヮ⊥ ルz み͡プ∠ ∩∠サ∇ヱキ∠ ∇ゲヘ͡ ∇ャや ロ⊥ ヲ⊥ャほ∠∇シゅ∠プ ぶ ∠ や ユ⊥ わ⊥ ∇ャほ∠シ
∠ や∠クみ͡プ∠ ∩͡チ∇ケほ∠∇ャや∠ヱ
ス⊥ ∇ゲハ ∠ ヮ⊥ ホ∠ ∇ヲプ∠ ヱ∠ ∩る͡ レzイ ∠ ∇ャや ヴ∠ヤ∇ハぺ∠ヱ∠ ∩͡るレz イ ∠ ∇ャや テ ⊥シ∠ ヱ∠
«るzレイ ∠ ∇ャや ケ⊥ ゅ∠ヰ∇ルぺ∠ ゲ⊥ イz ヘ∠ ゎ∠ ヮ⊥ ∇レョ͡ ヱ∠ ∩͡リヨ∇ェゲz ャや
(Paradise has one hundred grades which Allah has reserved for t he Muj ahidin who fight in His
cause, t he dist ance bet ween each t wo grades is like t he dist ance bet ween t he heaven and t he
Eart h. So, when you ask Allah, ask for Al-Firdaws, which is t he best and highest part of
Paradise, above it is t he Throne of t he Most Beneficent (Allah) and from it originat e t he rivers
of Paradise.) There are various narrat ions for t his Hadit h from ` Ubadah, Mu` adh, and Abu Ad-
Darda'. Abu Sa` id Al-Khudri narrat ed t hat t he Messenger of Allah said,
«ぶや モ
͡ Β͡らシ
∠ ヶ͡プ キ⊥ ゅ∠ヰイ
͡ ∇ャや»
(Jihad in Allah's cause.) This Hadit h was collect ed by Muslim. Allah's st at ement ,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや サ
∠ ∇ほよ∠ zブム⊥ Α∠ ラ∠ぺ ヮ⊥ zヤャや ヴ∠ジハ
∠ぴ
(it may be t hat Allah will rest rain t he evil might of t he disbelievers. ) means, by your
encouraging t hem t o fight , t heir resolve will be st rengt hened t o meet t he enemy in bat t le, t o
defend Islam and it s people and t o endure and be pat ient against t he enemy. Allah's st at ement ,
びΚ
⇔ Β͡ムレ∠ゎ ギぁ セ
∠ ぺ∠ヱ∠ ゅ⇔シ∇ほよ∠ ギぁ セ
∠ ぺ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is St ronger in might and St ronger in punishing.) means, He is able over t hem in t his
life and t he Hereaft er, j ust as He said in anot her Ayah,
びゅ⇔わΒ͡ボョぁ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever Muqit over everyt hing.) Ibn ` Abbas, ` At a', ` At iyah, Qat adah and Mat ar Al-
Warraq said t hat ,
びゅ⇔わΒ͡ボョぁ ぴ
(Muqit ) means, "Wat cher.'' Muj ahid said t hat Muqit means, ` Wit ness', and in anot her narrat ion,
` Able t o do.'
や∠ク͡ま∠ヱ ∩͡ュゅ∠ヤジz ャゅ͡よ ン∠ケゅ∠ダレz ャや∠ヱ キ∠ ヲ⊥ヰΒ∠ ∇ャや やヱ⊥ぺギ∠ ∇らゎ∠ ゅ∠ャ»
«ヮ͡ボΒ∠ ∇ッぺ∠ ヴャ͡ま ∇ユワ⊥ ヱぁゲト
∠ ∇ッゅ∠プ ペ
∃ Α͡ゲデ
∠ ヶ͡プ ∇ユワ⊥ ヲ⊥ヨわ⊥ Β͡ボャ∠
(Do not init iat e greet ing t he Jews and Christ ians wit h t he Salam, and when you pass by t hem on
a road, force t hem t o it s narrowest pat h.) Abu Dawud recorded t hat Abu Hurayrah said t hat t he
Messenger of Allah said,
ヴzわェ
∠ る∠ ⇒zレイ ∠ ∇ャや やヲ⊥ヤカ ⊥ ∇ギゎ∠ ゅ∠ャ ∩͡ロギ͡ Β∠ よ͡ ヶ͡ジ∇ヘル∠ ヵ͡グャzや∠ヱ»
ヴ∠ヤハ
∠ ∇ユム⊥ ぁャキ⊥ ぺ∠ ゅ∠ヤプ∠ ぺ∠ ∩やヲぁよゅ∠エゎ∠ ヴzわェ∠ やヲ⊥レョ͡ ∇ぽゎ⊥ ゅ∠ャヱ∠ ∩やヲ⊥レョ͡ ∇ぽゎ⊥
«ユ⊥ムレ∠ ∇Βよ∠ ュ∠ ゅ∠ヤジ z ャや やヲ⊥ゼ∇プぺ∠ ∨∇ユわ⊥ ∇らよ∠ ゅ∠エゎ∠ ロ⊥ ヲ⊥ヨわ⊥ ∇ヤバ∠ プ∠ や∠クま͡ ゲ∃ ∇ョぺ∠
(By He in Whose Hand is my soul! You will not ent er Paradise unt il you believe, and you will not
believe unt il you love each ot her. Should I direct you t o an act ion t hat would direct you t o love
each ot her Spread t he Salam among yourselves.) Allah said,
びヲ∠ ワ⊥ Ι
z ま͡ ∠ヮ⇒∠ャ͡ま Ι
∠ ヮ⊥ zヤャやぴ
(Allah! none has t he right t o be worshipped but He) informing t hat He is singled out as t he sole
God of all creat ion. Allah t hen said,
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ∇ユム⊥ レz バ∠ ヨ∠ ∇イΒ∠ ャ∠ぴ
(Surely, He will gat her you t oget her on t he Day of Resurrect ion about which t here is no doubt .)
swearing t hat He will gat her t he earlier and lat t er generat ions in one area, rewarding or
punishing each person according t o his or her act ions. Allah said,
びゅ⇔んΑ͡ギェ
∠ ヮ͡ ヤzャや リ
∠ ョ͡ ベ
⊥ ギ∠ ∇タぺ∠ ∇リョ∠ ヱ∠ ぴ
(And who is t ruer in st at ement t han Allah) meaning, no one ut t ers more t rut hful st at ement s
t han Allah, in His promise, warning, st ories of t he past and informat ion of what is t o come;
t here is no deit y wort hy of worship nor Lord except Him.
ゅ∠ヨよ͡ ∇ユヰ⊥ ジ ∠ ミ∠ ∇ケぺ∠ ヮ⊥ ヤzャや∠ヱ リ ͡ ∇Βわ∠ ゃ∠ プ͡ リ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ヴ͡プ ∇ユム⊥ ャ∠ ゅ∠ヨプ∠ ぴ
リョ∠ ヱ∠ ヮ⊥ zヤャや モ zッ ∠ ぺ∠ ∇リョ∠ ∇やヱ⊥ギ∇ヰゎ∠ ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲゎ⊥ ぺ∠ ∇やヲ⊥らジ ∠ ミ∠
ラ
∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ∇ヲャ∠ ∇やヱぁキヱ∠ - Κ ⇔ Β͡らシ ∠ ヮ⊥ ャ∠ ギ∠ イ͡ ゎ∠ リ∠ヤプ∠ ヮ⊥ zヤャや モ ͡ ヤ͡∇ツΑ⊥
∇ユヰ⊥ ∇レョ͡ ∇やヱ⊥グ͡ガわz ∠ゎ Κ ∠ プ∠ ¬⇔ へ∠ヲシ ∠ ラ ∠ ヲ⊥ルヲ⊥ムわ∠ プ∠ ∇やヱ⊥ゲヘ∠ ミ∠ ゅ∠ヨミ∠
∇や∇ヲャzヲ∠ ゎ∠ ∇ラみ͡プ∠ ヮ͡ ヤzャや モ ͡ Β͡らシ∠ ヴ͡プ ∇やヱ⊥ゲィ ͡ ゅ∠ヰΑ⊥ ヴzわェ ∠ ¬∠ べ∠Βャ͡∇ヱぺ∠
∇やヱ⊥グ͡ガわz ∠ゎ Ι ∠ ヱ∠ ∇ユワ⊥ ヲ⊥ヨゎぁ ギ∠ィヱ∠ ゑ ⊥ ∇Βェ∠ ∇ユワ⊥ ヲ⊥ヤわ⊥ ∇ホや∠ヱ ∇ユワ⊥ ヱ⊥グガ ⊥ プ∠
ヴ∠ャま͡ ラ ∠ ヲ⊥ヤダ͡ Α∠ リ ∠ Α͡グャzや Ιz ま͡ - や⇔ゲΒ͡ダル∠ Ι ∠ ヱ∠ ゅ⇔Β∂ ャ͡ヱ∠ ∇ユヰ⊥ ∇レョ͡
∇れゲ∠ ダ ͡ ェ∠ ∇ユミ⊥ ヱ⊥¬べ∠ィ ∇ヱぺ∠ ∀ペ⇒∠んΒあョ ∇ユヰ⊥ レ∠ ∇Βよ∠ ヱ∠ ∇ユム⊥ レ∠ ∇Βよ∠ ュ∃ ∇ヲホ∠
∇ヲャ∠ヱ∠ ∇ユヰ⊥ ョ∠ ∇ヲホ∠ ∇やヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ∇ヱぺ∠ ∇ユム⊥ ル∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ラ∠ぺ ∇ユワ⊥ ケ⊥ ヱ⊥ギタ ⊥
∇ユミ⊥ ヲ⊥ャゴ∠ わ∠ ∇ハや ラ ͡ み͡プ∠ ∇ユミ⊥ ヲ⊥ヤわ∠ ⇒∠ボヤ∠プ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ∇ユヰ⊥ ト ∠ ヤzジ∠ ャ∠ ヮ⊥ zヤャや ¬∠ べ∠セ
∇ユム⊥ ャ∠ ヮ⊥ ヤzャや モ ∠ バ∠ ィ
∠ ゅ∠ヨプ∠ ユ∠ ヤ∠ジ z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ∇や∇ヲボ∠ ∇ャぺ∠ヱ∠ ∇ユミ⊥ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ∇ユヤ∠プ∠
ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲΑ⊥ リ ∠ Α͡ゲカ ∠ や∠¬ ∠ラヱ⊥ギ͡イ∠わ∠シ - Κ ⇔ Β͡らシ ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠
る͡ レ͡ ∇わヘ͡ ∇ャや ヴ∠ャま͡ ∇やヱぁキケ⊥ ゅ∠ョ zモミ⊥ ∇ユヰ⊥ ョ∠ ∇ヲホ∠ ∇やヲ⊥レョ∠ ∇ほΑ∠ ヱ∠ ∇ユミ⊥ ヲ⊥レョ∠ ∇ほΑ∠
ユ∠ ヤ∠ジ
z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ∇やヲ⊥ボ∇ヤΑ⊥ ヱ∠ ∇ユミ⊥ ヲ⊥ャゴ͡ わ∠ ∇バΑ∠ ∇ユャz ラ͡みプ∠ ゅ∠ヰΒ͡ プ͡ ∇やヲ⊥ジミ͡ ∇ケぺ⊥
∇ユワ⊥ ヲ⊥ヨわ⊥ ∇ヘボ͡ を͡ ゑ⊥ ∇Βェ ∠ ∇ユワ⊥ ヲ⊥ヤわ⊥ ∇ホや∠ヱ ∇ユワ⊥ ヱ⊥グガ ⊥ プ∠ ∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ∇やヲぁヘム⊥ Α∠ ヱ∠
び ゅ⇔レΒ͡らョぁ ゅ⇔レ⇒∠ト∇ヤシ ⊥ ∇ユヰ͡ ∇Βヤ∠ハ ∠ ∇ユム⊥ ャ∠ ゅ∠レ∇ヤバ∠ ィ∠ ∇ユム⊥ ゃ͡ ⇒∠ャ∇ヱぺ⊥ヱ∠
(88. Then what is t he mat t er wit h you t hat you are divided int o t wo part ies about t he
hypocrit es Allah has cast t hem back because of what t hey have earned. Do you want t o guide
him whom Allah has made t o go ast ray And he whom Allah has made t o go ast ray, you will
never find for him a way.) (89. They wish t hat you rej ect fait h, as t hey have rej ect ed, and t hus
t hat you all become equal (like one anot her). So t ake not Awliya' from t hem, t ill t hey emigrat e
in t he way of Allah. But if t hey t urn back, t ake (hold of) t hem and kill t hem wherever you find
t hem, and t ake neit her Awliya' nor helpers from t hem.) (90. Except t hose who j oin a group,
bet ween you and whom t here is a t reat y (of peace), or t hose who approach you wit h t heir
breast s rest raining from fight ing you as well as fight ing t heir own people. Had Allah willed,
indeed He would have given t hem power over you, and t hey would have fought you. So, if t hey
wit hdraw from you, and fight not against you, and offer you peace, t hen Allah has made no
way for you against t hem.) (91. You will find ot hers t hat wish t o have securit y from you and
securit y from t heir people. Every t ime t hey are sent back t o Fit nah, t hey yield t heret o. If t hey
wit hdraw not from you, nor offer you peace, nor rest rain t heir hands, t ake (hold of) t hem and
kill t hem wherever you Thaqift umuhum. In t heir case, We have provided you wit h a clear
warrant against t hem.)
びリ
͡ ∇Βわ∠ ゃ∠ プ͡ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ヴ͡プ ∇ユム⊥ ャ∠ ゅ∠ヨプ∠ ぴ
(Then what is t he mat t er wit h you t hat you are divided int o t wo part ies about t he hypocrit es)
The Messenger of Allah said,
び∇やヲ⊥らジ
∠ ミ∠ ゅ∠ヨよ͡ ∇ユヰ⊥ ジ
∠ ミ∠ ∇ケぺ∠ ヮ⊥ ヤzャや∠ヱぴ
(Allah has cast t hem back because of what t hey have earned.) meaning, He made t hem revert
t o, and fall int o error. Ibn ` Abbas said t hat ,
び∇ユヰ⊥ ジ
∠ ミ∠ ∇ケぺ∠ぴ
(Arkasahum) means, ` cast t hem' . Allah's st at ement ,
び∇やヲ⊥らジ
∠ ミ∠ ゅ∠ヨよ͡ ぴ
(because of what t hey have earned) means, because of t heir defiance and disobedience t o t he
Messenger and following falsehood.
モ
͡ ヤ͡∇ツΑ⊥ リ∠ョヱ∠ ヮ⊥ zヤャや モ
zッ
∠ ぺ∠ ∇リョ∠ ∇やヱ⊥ギ∇ヰ∠ゎ ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲゎ⊥ ぺ∠ぴ
びΚ
⇔ Β͡らシ
∠ ヮ⊥ ャ∠ ギ∠ イ
͡ ゎ∠ リ∠ヤプ∠ ヮ⊥ zヤャや
(Do you want t o guide him whom Allah has made t o go ast ray And he whom Allah has made t o
go ast ray, you will never find for him a way.) meaning, t here will be no pat h for him, or way t o
guidance. Allah's st at ement ,
び¬⇔ へ∠ヲシ
∠ ラ
∠ ヲ⊥ルヲ⊥ムわ∠ プ∠ ∇やヱ⊥ゲヘ∠ ミ∠ ゅ∠ヨミ∠ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ∇ヲャ∠ ∇やヱぁキヱ∠ ぴ
(They wish t hat you rej ect fait h, as t hey have rej ect ed, and t hus t hat you all become equal.)
means, t hey wish t hat you fall int o misguidance, so t hat you and t hey are equal in t hat regard.
This is because of t heir ext reme enmit y and hat red for you. Therefore, Allah said,
モ
͡ Β͡らシ
∠ ヴ͡プ ∇やヱ⊥ゲィ
͡ ゅ∠ヰΑ⊥ ヴzわェ
∠ ¬∠ べΒ∠ ャ͡∇ヱぺ∠ ∇ユヰ⊥ ∇レョ͡ ∇やヱ⊥グガ ͡ わz ゎ∠ Κ
∠ プ∠ ぴ
び∇や∇ヲャzヲ∠ ゎ∠ ∇ラみ͡プ∠ ヮ͡ ヤzャや
(So t ake not Awliya' from t hem, t ill t hey emigrat e in t he way of Allah. But if t hey t urn back,) if
t hey abandon Hij rah, as Al-` Awfi report ed from Ibn ` Abbas. As-Suddi said t hat t his part of t he
Ayah means, "If t hey make t heir disbelief public.''
び∇ユワ⊥ ケ⊥ ヱ⊥ギタ
⊥ ∇れゲ∠ ダ
͡ ェ
∠ ∇ユミ⊥ ヱ⊥¬べ∠ィ ∇ヱぺ∠ぴ
(or t hose who approach you wit h t heir breast s rest raining) referring t o anot her t ype of people
covered by t he exclusion from fight ing. They are t hose who approach t he Muslims wit h
hesit at ion in t heir heart s because of t heir aversion t o fight ing t he Muslims. They do not have
t he heart t o fight wit h t he Muslims against t heir own people. Therefore, t hey are neit her wit h
nor against Muslims.
びユ∠ ヤ∠ジ
z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ∇や∇ヲボ∠ ∇ャぺ∠ヱ∠ ∇ユミ⊥ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ∇ユヤ∠プ∠ ∇ユミ⊥ ヲ⊥ャゴ∠ わ∠ ∇ハや ラ
͡ み͡プ∠ ぴ
(So, if t hey wit hdraw from you, and fight not against you, and offer you peace,) meaning, t hey
revert t o peace,
びΚ
⇔ Β͡らシ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇ユム⊥ ャ∠ ヮ⊥ zヤャや モ
∠ バ∠ ィ
∠ ゅ∠ヨプ∠ ぴ
(t hen Allah has opened no way for you against t hem), you do not have t he right t o kill t hem, as
long as t hey t ake t his posit ion. This was t he posit ion of Banu Hashim (t he t ribe of t he Prophet
), such as Al-` Abbas, who accompanied t he idolat ors in t he bat t le of Badr, for t hey j oined t he
bat t le wit h great hesit at ion. This is why t he Prophet commanded t hat Al-` Abbas not be killed,
but only capt ured. Allah's st at ement , d
びユ∠ ヤ∠ジ
z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ∇やヲ⊥ボ∇ヤΑ⊥ ヱ∠ ∇ユミ⊥ ヲ⊥ャゴ͡ わ∠ ∇バΑ∠ ∇ユャz ラ͡みプ∠ ぴ
(If t hey wit hdraw not from you, nor offer you peace) meaning, revert t o peaceful and
complacent behavior,
び∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ∇やヲぁヘム⊥ Α∠ ヱ∠ ぴ
(nor rest rain t heir hands) refrain from fight ing you,
び∇ユワ⊥ ヱ⊥グガ
⊥ プ∠ ぴ
(t ake (hold of) t hem), capt ure t hem,
びゅ⇔レΒ͡らョぁ ゅ⇔レ⇒∠ト∇ヤシ
⊥ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇ユム⊥ ャ∠ ゅ∠レ∇ヤバ∠ ィ
∠ ∇ユム⊥ ͡ゃ⇒∠ャ∇ヱぺ⊥∠ヱぴ
(In t heir case, We have provided you wit h a clear warrant against t hem), meaning an
unequivocal and plain warrant .
∩⊥ぶや ゅzャま͡ ヮ∠ ャ͡ま ゅ∠ャ ∇ラぺ∠ ギ⊥ ヰ∠ ∇ゼΑ∠ ユ∃ ヤ͡∇ジョ⊥ ¬∃ ン͡ゲ∇ョや ュ⊥ キ∠ モ ぁエ͡ Α∠ ゅ∠ャ»
ザ
⊥ ∇ヘzレャや :ゐ ∃ ゅ∠ヤを∠ ン∠ギ∇ェみ͡よ͡ ゅzャま͡ ∩͡ぶや メ ⊥ ヲ⊥シケ∠ ヶあル∠ぺ∠ヱ
ベ
⊥ ケ͡ ゅ∠ヘヨ⊥ ∇ャや ヮ͡ レ͡ Α͡ギャ͡ ポ
⊥ ケ͡ ゅzわャや∠ヱ ∩ヶ͡ルやzゴャや ょ ⊥ Βあ んz ャや∠ヱ ∩͡ザ∇ヘレz ャゅ͡よ
«る∠ハゅ∠ヨイ ∠ ∇ヤャ͡
(The blood of a Muslim who t est ifies t hat t here is no deit y wort hy of worship except Allah and
t hat I am t he Messenger of Allah, is sacred, except in t hree inst ances. (They are:) life for life,
t he married adult erer, and whoever revert s from t he religion and abandons t he Jama` ah
(communit y of t he fait hful believers).) When one commit s any of t hese t hree offenses, it is not
up t o ordinary cit izens t o kill him or her, because t his is t he responsibilit y of t he Muslim Leader
or his deput y. Allah said,
びゅ⇔ゃ∠トカ
∠ Ι
z ま͡ぴ
(except by mist ake). There is a difference of opinion concerning t he reason behind revealing
t his part of t he Ayah. Muj ahid and ot hers said t hat it was revealed about ` Ayyash bin Abi
Rabi` ah, Abu Jahl's half brot her, from his mot her's side, Asma' bint Makhrabah. ` Ayyash killed a
man called Al-Harit h bin Yazid Al-` Amiri, out of revenge for t ort uring him and his brot her
because of t heir Islam. That man lat er embraced Islam and performed Hij rah, but ` Ayyash did
not know t his fact . On t he Day of t he Makkan conquest , ` Ayyash saw t hat man and t hought t hat
he was st ill a disbeliever, so he at t acked and killed him. Lat er, Allah sent down t his Ayah.
` Abdur-Rahman bin Zayd bin Aslam said t hat t his Ayah was revealed about Abu Ad-Darda'
because he killed a man aft er he embraced t he fait h, j ust as Abu Ad-Darda' held t he sword
above him. When t his mat t er was conveyed t o t he Messenger of Allah , Abu Ad-Darda' said, "He
only said t hat t o avert deat h.'' The Prophet said t o him,
«ヮ͡ら∇ヤホ∠ ∇リハ
∠ ろ
∠ ∇ボボ∠ セ
∠ ゅzヤワ∠ »
(Have you opened his heart ) The basis for t his st ory is in t he Sahih, but it is not about Abu Ad-
Darda'. Allah said,
«∨͡ぶや メ
⊥ ヲ⊥シケ∠ ヶあルぺ∠ リ
∠ Α͡ギヰ∠ ∇ゼゎ∠ ぺ∠»
(Do you t est ify t hat I am t he Messenger of Allah) She said, "Yes.'' He asked,
«ゅ∠ヰ∇ボわ͡ ∇ハぺ∠»
(Then free her.) This is an aut hent ic chain of narrat ion, and not knowing t he name of t he
Ansari Companion does not lessen it s aut hent icit y. Allah's st at ement ,
«ギ͡ャゅ∠カ ノ∠ レ∠ タ
∠ ゅzヨ͡ョ マ
∠ ∇Βャ∠ま͡ ぺ⊥ゲ∠ ∇よぺ∠ ヶあルま͡ ユz ヰ⊥ ヤzャや»
(O Allah! I declare my innocence before You of what Khalid did.) The Messenger sent ` Ali t o
pay t he Diyah of t hose who were killed and t o compensat e for t he propert y t hat was dest royed,
t o t he ext ent of replacing t he dog's bowl. This Hadit h indicat es t hat t he mist ake of t he Leader
or his deput y (Khalid in t his case) is paid from t he Muslim Treasury. Allah said,
び∇やヲ⊥ホギz ダ
z Α∠ ラ∠ぺ Ι
z ま͡ぴ
(unless t hey remit it ), meaning, t he Diyah must be delivered t o t he family of t he deceased,
unless t hey forfeit t heir right , in which case t he Diyah does not become necessary. Allah's
st at ement ,
びリ
͡ ∇Βバ∠ よ͡ ゅ∠わわ∠ ョ⊥ リ
͡ ∇Αゲ∠ ∇ヰセ
∠ ュ⊥ ゅ∠Βダ
͡ プ∠ ∇ギイ
͡ Α∠ ∇ユャz リ∠ヨプ∠ ぴ
(And whoso finds t his beyond his means, he must fast for t wo consecut ive mont hs) wit hout
breaking t he fast (in t he days of ) t he t wo mont hs. If he breaks t he fast wit hout j ust ificat ion,
i.e. illness, menst ruat ion, post -nat al bleeding, t hen he has t o st art all over again. Allah's
st at ement ,
びゅ⇔ヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ヮ⊥ zヤャや ∠ラゅ∠ミ∠ヱ ヮ͡ ヤzャや リ
∠ ョあ る⇔ よ∠ ∇ヲゎ∠ ぴ
(t o seek repent ance from Allah. And Allah is Ever All-Knowing, All-Wise.) means, t his is how t he
one who kills by mist ake can repent , he fast s t wo consecut ive mont hs if he does not find a
slave t o free.
びゅ⇔ヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever All-Knowing, All-Wise), we ment ioned t he explanat ion of t his before.
∇やヲ⊥ミゲ͡ ∇ゼゎ⊥ Ι
z ぺ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ∇ユム⊥ よぁ ケ∠ ュ∠ ゲz ェ
∠ ゅ∠ョ モ
⊥ ∇ゎぺ∠ ∇や∇ヲャ∠ゅ∠バゎ∠ ∇モホ⊥ ぴ
びゅ⇔ゃ∇Βセ
∠ ヮ͡ よ͡
(Say: "Come, I will recit e what your Lord has prohibit ed you from: Join not anyt hing in worship
wit h Him.) 6:151 . There are many Ayat and Hadit hs t hat prohibit murder. In t he Two Sahihs,
it is recorded t hat Ibn Mas` ud said t hat t he Messenger of Allah said,
ゅ⇔ョキ∠ ∇ょダ
͡ Α⊥ ∇ユャ∠ ゅ∠ョ ∩ゅ⇔エャ͡ゅ∠タ ゅ⇔ボレ͡ ∇バョ⊥ リ
⊥ ョ͡ ∇ぽヨ⊥ ∇ャや メ
⊥ や∠ゴΑ∠ ゅ∠ャ»
«ウzヤよ∠ ゅ⇔ョや∠ゲェ∠ ゅョ⇔ キ∠ ゆ∠ ゅ∠タぺ∠ や∠クみ͡プ∠ ∩ゅ⇔ョや∠ゲェ ∠
(The believer will remain unburdened in right eousness as long as he does not shed prohibit ed
blood. When he sheds forbidden blood, he will become burdened.) Anot her Hadit h, st at es,
モ
∃ィ⊥ ケ∠ モ
͡ ∇わホ∠ ∇リョ͡ ぶ
͡ や ギ∠ ∇レハ
͡ ラ
⊥ ヲ∠ ∇ワぺ∠ ゅ∠Β∇ルギぁ ャや メ
⊥ や∠ヱゴ∠ ャ∠»
«ユ͡ヤ∇ジョ⊥
(The dest ruct ion of t his eart hly life is less significant before Allah t han killing a Muslim man (or
woman).)
Will the Repentance of those who Commit Intentional Murder, be
Accepted
Ibn ` Abbas held t he view t hat t he repent ance of one who int ent ionally murders a believer, will
not be accept ed. Al-Bukhari recorded t hat Ibn Jubayr said, "The people of knowledge of Al-
Kufah differed on t his subj ect , I t raveled t o Ibn ` Abbas t o ask him about it . He said, ` This
Ayah,
びユ⊥ レz ヰ∠ ィ
∠ ロ⊥ ぼ⊥ へ∠ゴイ
∠ プ∠ や⇔ギあヨバ∠ わ∠ ョぁ ゅ⇔レ͡ョ∇ぽョ⊥ ∇モわ⊥ ∇ボΑ∠ リ∠ョヱ∠ ぴ
(And whoever kills a believer int ent ionally, his recompense is Hell) was t he last revealed on
t his subj ect and not hing abrogat ed it .''' Muslim and An-Nasa'i also recorded it . However, t he
maj orit y of scholars of t he earlier and lat er generat ions said t hat t he killer's repent ance can be
accept ed. If he repent s, and goes back t o Allah humbly, submissively, and performing right eous
deeds, t hen Allah will change his evil deeds int o good deeds and compensat e t he deceased for
his loss by rewarding him for his suffering. Allah said, R
びゲ∠ カ
∠ や∠¬ ゅ∠ヰ⇒∠ャま͡ ヮ͡ ヤzャや ノ∠ ョ∠ ラ
∠ ヲ⊥ハ∇ギΑ∠ Ι
∠ リ
∠ Α͡グャzや∠ヱぴ
(And t hose who invoke not any ot her god along wit h Allah), unt il,
びゅ⇔エ͡ヤ⇒∠タ Κ
⇔ ヨ∠ ハ
∠ モ
∠ ヨ͡ ハ
∠ ヱ∠ リ
∠ ョ∠ や∠¬ヱ∠ ゆ
∠ ゅ∠ゎ リ∠ョ Ι
z ま͡ぴ
(Except t hose who repent and believe, and do right eous deeds). The Ayah we j ust ment ioned
should not be considered abrogat ed or only applicable t o t he disbelievers who become
Muslim , for t his cont radict s t he general, encompassing indicat ions of t he Ayah and requires
evidence t o support it . Allah knows best . Allah said,
∇やヲ⊥トレ∠ ∇ボゎ∠ Ι
∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ
∠ ∇やヲ⊥プゲ∠ ∇シぺ∠ リ
∠ Α͡グャzや ン∠ キ͡ ゅ∠らバ͡ Α ∇モホ⊥ ぴ
びヮ͡ ヤzャや る͡ ヨ∠ ∇ェケz リ͡ョ
(Say: "O My servant s who have t ransgressed against t hemselves! Despair not of t he mercy of
Allah). This Ayah is general, covering all t ypes of sins, including Kufr, Shirk, doubt , hypocrisy,
murder, sin, and so fort h. Therefore, everyone who repent s sincerely from any of t hese errors,
t hen Allah will forgive him. Allah said,
ラ
∠ ヱ⊥キ ゅ∠ョ ゲ⊥ ヘ͡ ∇ピΑ∠ ヱ∠ ヮ͡ よ͡ ポ
∠ ゲ∠ ∇ゼΑ⊥ ラ∠ぺ ゲ⊥ ヘ͡ ∇ピΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
び¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ マ
∠ ャ͡ク∠
(Verily, Allah forgives not t hat part ners should be set up wit h Him (in worship), but He forgives
except t hat (anyt hing else) t o whom He wills). This Ayah is general and includes every sin
except Shirk, and it has been ment ioned in t his Surah, bot h aft er t his Ayah and before it , in
order t o encourage hope in Allah, and Allah knows best . It is confirmed in t he Two Sahihs, t hat
an Israeli killed one hundred people t hen he asked a scholar, "Is it possible for me t o repent '' So
he replied, "What is t here t hat would prevent you from repent ance'' So he t old him t o go t o
anot her land where Allah was worshipped. He began t o emigrat e t o it but died on t he way, and
t he angel of mercy was t he one t o t ake him. Alt hough t his Hadit h is about an Israeli, it is even
more suit able for t he Muslim communit y t hat t heir repent ance be accept ed. Indeed, Allah
relieved Muslims from t he burdens and rest rict ions t hat were placed on t he Jews, and He sent
our Prophet wit h t he easy Hanifiyyah way (Islamic Monot heism). As for t he honorable Ayah,
ヮ͡ ヤzャや モ ͡ Β͡らシ
∠ ヴ͡プ ∇ユわ⊥ ∇よゲ∠ ッ ∠ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
ろ ∠ ∇ジャ∠ ユ∠ ⇒∠ヤジ z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ヴ∠ボ∇ャぺ∠ ∇リヨ∠ ャ͡ ∇やヲ⊥ャヲ⊥ボゎ∠ Ι ∠ ヱ∠ ∇やヲレ⊥ Βz ら∠ わ∠ プ∠
ヮ͡ ヤzャや ギ∠ ∇レバ͡ プ∠ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ ∠ ∇ャや チ ∠ ゲ∠ ハ ∠ ラ ∠ ヲ⊥ピわ∠ ∇らゎ∠ ゅ⇔レ͡ョ∇ぽョ⊥
∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや リz ヨ∠ プ∠ モ ⊥ ∇らホ∠ リあョ ∇ユわ⊥ レ⊥ミ マ ∠ ャ͡グ∠ミ ∀りゲ∠ Β͡んミ∠ ユ⊥ ル͡ ゅ∠ピョ∠
び や⇔ゲΒ͡らカ∠ ラ ∠ ヲヤ⊥ヨ∠ ∇バゎ∠ ゅ∠ヨよ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ ∇やヲ⊥レΒz ら∠ わ∠ プ∠
(94. O you who believe! When you go (t o fight ) in t he cause of Allah, verify (t he t rut h), and say
not t o anyone who greet s you: "You are not a believer;'' seeking t he perishable goods of t he
worldly life. There is much more benefit wit h Allah. Even as he is now, so were you yourselves
before, t ill Allah conferred on you His Favors, t herefore, be caut ious in discriminat ion. Allah is
Ever Well-Aware of what you do.)
Greeting with the Salam is a Sign of Islam
Imam Ahmad recorded t hat ` Ikrimah said t hat Ibn ` Abbas said, "A man from Bani Sulaym, who
was t ending a flock of sheep, passed by some of t he Companions of t he Prophet and said Salam
t o t hem. They said (t o each ot her), ` He only said Salam t o prot ect himself from us.' Then t hey
at t acked him and killed him. They brought his sheep t o t he Prophet , and t his Ayah was
revealed,
び∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
(O you who believe!), unt il t he end of t he Ayah.'' At -Tirmidhi recorded t his in his (chapt er on)
Tafsir, and said, "This Hadit h is Hasan, and it is also report ed from Usamah bin Zayd.'' Al-Hakim
also recorded it and said, "It s chain is Sahih, but t hey did not collect it .'' Al-Bukhari recorded
t hat Ibn ` Abbas comment ed;
びゅ⇔レョ͡ ∇ぽョ⊥ ろ
∠ ∇ジャ∠ ユ∠ ⇒∠ヤジ
z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ヴ∠ボ∇ャぺ∠ ∇リヨ∠ ャ͡ ∇やヲ⊥ャヲ⊥ボゎ∠ Ι
∠ ヱ∠ ぴ
(and say not t o anyone who greet s you: "You are not a believer;''), "A man was t ending his
sheep and t he Muslims caught up wit h him. He said, ` As-Salamu ` Alaykum.' However, t hey
killed him and t ook his sheep. Allah revealed t he Ayah;
ゅ⇔レ͡ョ∇ぽョ⊥ ろ
∠ ∇ジャ∠ ユ∠ ⇒∠ヤジ
z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ヴ∠ボ∇ャぺ∠ ∇リヨ∠ ャ͡ ∇やヲ⊥ャヲ⊥ボ∠ゎ Ι
∠ ヱ∠ ぴ
びゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ∠ ∇ャや チ
∠ ゲ∠ ハ ∠ ラ ∠ ヲ⊥ピわ∠ ∇らゎ∠
(And say not t o anyone who greet s you: "You are not a believer; seeking t he perishable goods of
t he worldly life).'' Ibn ` Abbas said; "The goods of t his world were t hose sheep.'' And he recit ed,
びユ⊥ ⇒∠ヤジ
z ャやぴ
(Peace) Imam Ahmad recorded t hat Al-Qa` qa` bin Abdullah bin Abi Hadrad narrat ed t hat his
fat her ` Abdullah bin Abi Hadrad said, "The Messenger of Allah sent us t o (t he area of) Idam. I
rode out wit h a group of Muslims t hat included Abu Qat adah, Al-Harit h bin Rab` i and Muhallam
bin Jut hamah bin Qays. We cont inued on unt il we reached t he area of Idam, where ` Amr bin
Al-Adbat Al-Ashj a` i passed by us on his camel. When he passed by us he said Salam t o us, and
we did not at t ack him. Because of some previous problems wit h him, Muhallam bin Jut hamah
killed him and t ook his camel. When we went back t o t he Messenger of Allah and t old him what
had happened, a part of t he Qur'an was revealed about us,
びヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇ユわ⊥ ∇よゲ∠ ッ
∠ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
(O you who believe! When you go (t o fight ) in t he cause of Allah), unt il,
びや⇔ゲΒ͡らカ
∠ぴ
(Well-Aware).'' Only Ahmad recorded t his Hadit h. Al-Bukhari recorded t hat Ibn ` Abbas said t hat
t he Messenger of Allah said t o Al-Miqdad,
:メ
⊥ ヲ⊥ボΑ∠ ゅ⇔ヤィ
⊥ ケ∠ ろ∠ ∇ヤわ∠ ホ∠ ぺ∠ キ⊥ や∠ギ∇ボョ͡ ゅ∠Α ∩∠キや∠ギ∇ボヨ͡ ∇ャや ヶ
∠ ャ͡ やヲ⊥ハ∇キや»
«∨や⇔ギビ ∠ ぶ⊥ や ゅzャま͡ ヮ∠ ャ͡ま ゅ∠ヤよ͡ マ ∠ ャ∠ ブ
∠ ∇Βム∠ プ∠ ∩⊥ぶや ゅzャま ヮ∠ ャ͡ま ゅ∠ャ
(Summon Al-Miqdad before me. O Miqdad! Did you kill a man who proclaimed, "There is no
deit y wort hy of worship except Allah" What would you do when you face, "There is no deit y
wort hy of worship except Allah t omorrow") Allah t hen revealed;
ヮ͡ ヤzャや モ͡ Β͡らシ ∠ ヴ͡プ ∇ユわ⊥ ∇よゲ∠ ッ ∠ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
ろ ∠ ∇ジャ∠ ユ∠ ⇒∠ヤジ z ャや ユ⊥ ム⊥ ∇Βャ∠ま͡ ヴ∠ボ∇ャぺ∠ ∇リヨ∠ ャ͡ ∇やヲ⊥ャヲ⊥ボゎ∠ Ι∠ ヱ∠ ∇やヲ⊥レΒz ら∠ わ∠ プ∠
ヮ͡ ヤzャや ギ∠ ∇レバ͡ プ∠ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ∠ ∇ャや チ ∠ ゲ∠ ハ ∠ ラ ∠ ヲ⊥ピわ∠ ∇らゎ∠ ゅ⇔レ͡ョ∇ぽョ⊥
∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや リ
z ヨ∠ プ∠ モ
⊥ ∇らホ∠ リあョ ∇ユわ⊥ レ⊥ミ マ
∠ ャ͡グ∠ミ ∀りゲ∠ Β͡んミ∠ ユ⊥ ル͡ ゅ∠ピョ∠
び∇やヲ⊥レΒz ら∠ わ∠ プ∠
(O you who believe! When you go (t o fight ) in t he cause of Allah, verify (t he t rut h), and say not
t o anyone who greet s you: "You are not a believer;'' seeking t he perishable goods of t he worldly
life. There are much more profit s and boot ies wit h Allah. Even as he is now, so were you
yourselves before t ill Allah conferred on you His Favors, t herefore, be caut ious in
discriminat ion). The Messenger of Allah said t o Al-Miqdad,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ⊥ zヤャや リ
z ヨ∠ プ∠ モ
⊥ ∇らホ∠ リあョ ∇ユわ⊥ レ⊥ミ マ
∠ ャ͡グ∠ミぴ
(so were you yourselves before, t ill Allah conferred on you His Favors.) means, beforehand, you
used t o be in t he same sit uat ion like t his person who hid his fait h from his people. We
ment ioned t he relevant Hadit hs above. Allah said,
びチ
͡ ∇ケΙ
x や ヴ͡プ ラ
∠ ヲ⊥ヘバ∠ ∇ツわ∠ ∇ジョぁ ∀モΒ͡ヤ∠ホ ∇ユわ⊥ ル∠ぺ ∇クま͡ ∇やヱ⊥ゲミ⊥ ∇クや∠ヱぴ
(And remember when you were few and were reckoned weak in t he land). ` Abdur-Razzaq
recorded t hat Sa` id bin Jubayr comment ed about Allah's st at ement ,
びモ
⊥ ∇らホ∠ リあョ ∇ユわ⊥ レ⊥ミ マ
∠ ャ͡グ∠ミぴ
(so were you yourselves before), "You used t o hide your fait h, j ust as t his shepherd hid his
fait h.'' Allah said,
び∇やヲ⊥レΒz ら∠ わ∠ プ∠ ぴ
(t herefore, be caut ious in discriminat ion), t hen said,
びや⇔ゲΒ͡らカ
∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Allah is Ever Well-Aware of what you do.) and t his part of t he Ayah cont ains a t hreat and a
warning, as Sa` id bin Jubayr st at ed.
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ヱ⊥ギバ͡ ⇒∠ボ∇ャや ン͡ヲ∠わ∇ジ∠Α Ι
zぴ
(Not equal are t hose of t he believers who sit (at home),) was revealed, t he Messenger of Allah
called Zayd and commanded him t o writ e it . Then, Ibn Umm Makt um came and ment ioned t hat
he was blind. Allah revealed,
びケ͡ ゲ∠ ツ
z ャや ヴ͡ャ∇ヱぺ⊥ ゲ⊥ ∇Βビ
∠ぴ
(except t hose who are disabled (by inj ury or are blind or lame)).'' Al-Bukhari recorded t hat Sahl
bin Sa` d As-Sa` di said, "I saw Marwan bin Al-Hakam sit t ing in t he Masj id. I came and sat by his
side. He t old us t hat Zayd bin Thabit t old him t hat Allah's Messenger dict at ed t his Ayah t o him,
ヴ͡ャ∇ヱぺ⊥ ゲ⊥ ∇Βビ
∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ヱ⊥ギバ͡ ⇒∠ボ∇ャや ン͡ヲ∠わ∇ジ∠Α Ι zぴ
びヮ͡ ヤzャや モ
͡ Β͡らシ∠ ヴ͡プ ラ∠ ヱ⊥ギヰ͡ ⇒∠イヨ⊥ ∇ャや∠ヱ ケ͡ ゲ∠ ツ
z ャや
(Not equal are t hose of t he believers who sit (at home), except t hose who are disabled, and
t hose who st rive hard and fight in t he cause of Allah) Ibn Umm Makt um came t o t he Prophet as
he was dict at ing t hat very Ayah t o me. Ibn Umm Makt um said, ` O Allah's Messenger! By Allah, if
I had power, I would surely t ake part in Jihad.' He was a blind man. So Allah sent down
revelat ion t o His Messenger while his t high was on mine and it became so heavy for me t hat I
feared t hat my t high would be broken. That ended aft er Allah revealed,
びケ͡ ゲ∠ ツ
z ャや ヴ͡ャ∇ヱぺ⊥ ゲ⊥ ∇Βビ
∠ぴ
(except t hose who are disabled).'' This was recorded by Al-Bukhari. At -Tirmidhi recorded t hat
Ibn ` Abbas said,
ヴ͡ャ∇ヱぺ⊥ ゲ⊥ ∇Βビ
∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ヱ⊥ギバ͡ ⇒∠ボ∇ャや ン͡ヲ∠わ∇ジ∠Α Ι
zぴ
びケ͡ ゲ∠ ツ
z ャや
(Not equal are t hose of t he believers who sit (at home), except t hose who are disabled), refers
t o t hose who did not go t o t he bat t le of Badr and t hose who went t o Badr. When t he bat t le of
Badr was about t o occur, Abu Ahmad bin Jahsh and Ibn Umm Makt um said, ` We are blind, O
Messenger of Allah! Do we have an excuse' The Ayah,
ヴ͡ャ∇ヱぺ⊥ ゲ⊥ ∇Βビ
∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ヱ⊥ギバ͡ ⇒∠ボ∇ャや ン͡ヲ∠わ∇ジ∠Α Ι
zぴ
びケ͡ ゲ∠ ツ
z ャや
(Not equal are t hose of t he believers who sit (at home), except t hose who are disabled) was
revealed. Allah made t hose who fight , above t hose who sit in t heir homes not hindered by
disabilit y.
や⇔ゲ∇ィぺ∠ リ
∠ Α͡ギバ͡ ⇒∠ボ∇ャや ヴ∠ヤハ
∠ リ
∠ Α͡ギヰ͡ ⇒∠イヨ⊥ ∇ャや ヮ⊥ ヤzャや モ∠ツ z プ∠ ヱ∠ ぴ
びヮ⊥ ∇レあョ ろ
∃ ⇒∠ィケ∠ キ∠ ゅ⇔ヨΒ͡ヌハ ∠
(but Allah has preferred t hose who st rive hard and fight , above t hose who sit (at home), by a
huge reward. Degrees of (higher) grades from Him), above t he believers who sit at home
wit hout a disabilit y hindering t hem.'' This is t he wording recorded by At -Tirmidhi, who said,
"Hasan Gharib. Allah's st at ement ,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや リ
∠ ョ͡ ラ
∠ ヱ⊥ギバ͡ ⇒∠ボ∇ャや ン͡ヲ∠わ∇ジ∠Α Ι
zぴ
(Not equal are t hose of t he believers who sit (at home),) t his is general. Soon aft er, t he
revelat ion came down wit h,
びケ͡ ゲ∠ ツ
z ャや ヴ͡ャ∇ヱぺ⊥ ゲ⊥ ∇Βビ
∠ぴ
(except t hose who are disabled). So whoever has a disabilit y, such as blindness, a limp, or an
illness t hat prevent s t hem from j oining Jihad, t hey were not compared t o t he Muj ahidin who
st rive in Allah's cause wit h t heir selves and wealt h, as t hose who are not disabled and did not
j oin t he Jihad were. In his Sahih, Al-Bukhari recorded t hat Anas said t hat t he Messenger of
Allah said,
«ケ∇グバ⊥ ∇ャや ユ⊥ ヰ⊥ ジ
∠ ら∠ ェ
∠ ∇ユバ∠ ル∠ »
(Yes. Only t heir disabilit y hindered t hem (from j oining you).) Allah said,
びヴ∠レ∇ジエ
⊥ ∇ャや ヮ⊥ zヤャや ギ∠ ハ
∠ ヱ∠ 6Κミ⊥ ヱ∠ ぴ
(Unt o each, Allah has promised good) meaning, Paradise and t remendous rewards. This Ayah
indicat es t hat Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a
collect ive dut y). Allah t hen said,
や⇔ゲ∇ィぺ∠ リ
∠ Α͡ギバ͡ ⇒∠ボ∇ャや ヴ∠ヤハ
∠ リ
∠ Α͡ギヰ͡ ⇒∠イヨ⊥ ∇ャや ヮ⊥ ヤzャや モ
∠ツz プ∠ ヱ∠ ぴ
びゅ⇔ヨΒヌ
͡ハ ∠
(but Allah has preferred t hose who st rive hard and fight , above t hose who sit (at home), by a
huge reward). Allah ment ions what He has given t hem rooms in Paradise, along wit h His
forgiveness and t he descent of mercy and blessing on t hem, as a favor and honor from Him. So
He said;
や⇔ケヲ⊥ヘビ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ る⇔ ヨ∠ ∇ェケ∠ ヱ∠ り⇔ ゲ∠ ヘ͡ ∇ピョ∠ ヱ∠ ヮ⊥ ∇レあョ ろ
∃ ⇒∠ィケ∠ キ∠ ぴ
び ゅ⇔ヨΒ͡ェケz
(Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft -
Forgiving, Most Merciful.). In t he Two Sahihs, it is recorded t hat Abu Sa` id Al-Khudri said t hat
t he Messenger of Allah said,
∇やヲ⊥ャゅ∠ホ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡ヨヤ͡⇒∠ニ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ユ⊥ ヰ⊥ ⇒zプヲ∠ ゎ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
∇やヲ∇ャゅ∠ホ チ
͡ ∇ケΙ x や ヴ͡プ リ ∠ Β͡ヘバ∠ ∇ツわ∠ ∇ジョ⊥ ゅzレミ⊥ ∇やヲ⊥ャゅ∠ホ ∇ユわ⊥ レ⊥ミ ユ∠ Β͡プ
マ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ゅ∠ヰΒ͡プ ∇やヱ⊥ゲイ ͡ ⇒∠ヰわ⊥ プ∠ る⇔ バ∠ シ
͡ ヱ∠ ヮ͡ ヤzャや チ⊥ ∇ケぺ∠ ∇リム⊥ ゎ∠ ∇ユャ∠ぺ∠
Ιz ま͡ - や⇔ゲΒ͡ダョ∠ ∇れ¬∠ べ∠シヱ∠ ユ⊥ レz ヰ∠ ィ ∠ ∇ユワ⊥ や∠ヱ∇ほョ∠
Ι∠ ラ ͡ ギ∠ ∇ャヲ͡ ∇ャや∠ヱ ¬͡ べ∠ジレあ ャや∠ヱ メ ͡ ゅ∠ィゲあ ャや リ ∠ ョ͡ リ ∠ Β͡ヘバ∠ ∇ツわ∠ ∇ジヨ⊥ ∇ャや
マ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ - Κ ⇔ Β͡らシ∠ ラ ∠ ヱ⊥ギわ∠ ∇ヰΑ∠ Ι ∠ ヱ∠ る⇔ ヤ∠Β͡ェ ラ ∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠
や⇔ケヲ⊥ヘビ ∠ や⇔ヲ∂ ヘ⊥ ハ ∠ ヮ⊥ zヤャや ラ∠ ゅ∠ミヱ∠ ∇ユヰ⊥ ∇レハ ∠ ヲ∠ ヘ⊥ ∇バΑ∠ ラ∠ぺ ヮ⊥ zヤャや ヴ∠ジハ ∠
チ͡ ∇ケΙ x や ヴ͡プ ∇ギイ ͡ Α∠ ヮ͡ ヤzャや モ ͡ Β͡らシ ∠ ヴ͡プ ∇ゲ͡ィゅ∠ヰΑ⊥ リ∠ョヱ∠ -
ヮ͡ わ͡ ∇Βよ∠ リ͡ョ ∇ァゲ⊥ ∇ガΑ∠ リ∠ョヱ∠ る⇔ バ∠ シ ∠ ヱ∠ や⇔ゲΒ͡んミ∠ ゅ⇔ヨ∠ビや∠ゲョ⊥
∇ギボ∠ プ∠ れ ⊥ ∇ヲヨ∠ ∇ャや ヮ⊥ ∇ミケ͡ ∇ギΑ⊥ zユを⊥ ヮ͡ ャ͡ヲ⊥シケ∠ ヱ∠ ヮ͡ ヤzャや ヴ∠ャま͡ や⇔ゲ͡イ⇒∠ヰョ⊥
び ゅ⇔ヨΒ͡ェケz や⇔ケヲ⊥ヘビ ∠ ヮ⊥ zヤャや ∠ラゅ∠ミ∠ヱ ヮ͡ ヤzャや ヴ ∠ ヤ∠ハ ロ⊥ ゲ⊥ ∇ィぺ∠ ノ∠ ホ∠ ヱ∠
(97. Verily, as for t hose whom t he angels t ake (in deat h) while t hey are wronging t hemselves,
t hey (angels) say (t o t hem): "In what (condit ion) were you'' They reply: "We were weak and
oppressed on t he eart h.'' They (angels) say: "Was not t he eart h of Allah spacious enough for you
t o emigrat e t herein'' Such men will find t heir abode in Hell - what an evil dest inat ion!) (98.
Except t he weak ones among men, women and children who cannot devise a plan, nor are t hey
able t o direct t heir way.) (99. These are t hey whom Allah is likely t o forgive t hem, and Allah is
Ever Oft -Pardoning, Oft -Forgiving.) (100. He who emigrat es in t he cause of Allah, will find on
eart h many dwelling places and plent y t o live by. And whosoever leaves his home as an
emigrant unt o Allah and His Messenger, and deat h overt akes him, his reward is t hen surely
incumbent upon Allah. And Allah is Ever Oft -Forgiving, Most Merciful.)
び∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡ヨヤ͡⇒∠ニ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ユ⊥ ヰ⊥ ⇒zプヲ∠ ゎ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, as for t hose whom t he angels t ake (in deat h) while t hey are wronging t hemselves).'' Ad-
Dahhak st at ed t hat t his Ayah was revealed about some hypocrit es who did not j oin t he
Messenger of Allah but remained in Makkah and went out wit h t he idolat ors for t he bat t le of
Badr. They were killed among t hose who were killed. Thus, t his honorable Ayah was revealed
about t hose who reside among t he idolat ors, while able t o perform Hij rah and unable t o
pract ice t he fait h. Such people will be commit t ing inj ust ice against t hemselves and falling int o
a prohibit ion according t o t he consensus and also according t o t his Ayah,
び∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡ヨヤ͡⇒∠ニ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ユ⊥ ヰ⊥ ⇒zプヲ∠ ゎ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, as for t hose whom t he angels t ake (in deat h) while t hey are wronging t hemselves,) by
refraining from Hij rah,
びチ
͡ ∇ケΙ
x や ヴ͡プ リ
∠ Β͡ヘバ∠ ∇ツわ∠ ∇ジョ⊥ ゅzレミ⊥ ∇やヲ⊥ャゅ∠ホぴ
(They reply: "We were weak and oppressed on t he eart h.'') meaning, we are unable t o leave t he
land or move about in t he eart h,
びる⇔ バ∠ シ
͡ ヱ∠ ヮ͡ ヤzャや チ
⊥ ∇ケぺ∠ ∇リム⊥ ゎ∠ ∇ユャ∠ぺ∠ ∇やヲ∇ャゅホ∠ ぴ
(They (angels) say: "Was not t he eart h of Allah spacious enough for you). Abu Dawud recorded
t hat Samurah bin Jundub said t hat t he Messenger of Allah said,
«ヮ⊥ヤ∇んョ͡ ヮ⊥ ルz み͡プ∠ ヮ⊥ バ∠ ョ∠ リ
∠ ム∠ シ
∠ ヱ∠ ポ
∠ ゲ͡ ∇ゼヨ⊥ ∇ャや ノ∠ ョ∠ ゅ∠ィ ∇リョ∠ »
(Whoever mingles wit h t he idolat or and resides wit h him, he is j ust like him.) Allah's
st at ement ,
びリ
∠ Β͡ヘバ∠ ∇ツわ∠ ∇ジヨ⊥ ∇ャや Ι
z ま͡ぴ
(Except t he weak) unt il t he end of t he Ayah, is an excuse t hat Allah gives for t his t ype of
people not t o emigrat e, because t hey are unable t o free t hemselves from t he idolat ors. And
even if t hey did, t hey would not know which way t o go. This is why Allah said,
びΚ
⇔ Β͡らシ
∠ ラ
∠ ヱ⊥ギわ∠ ∇ヰΑ∠ Ι
∠ ヱ∠ る⇔ ヤ∠Β͡ェ ラ
∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠ Ι
∠ぴ
(Who cannot devise a plan, nor are t hey able t o direct t heir way), meaning, t hey do not find
t he way t o emigrat e, as Muj ahid, ` Ikrimah and As-Suddi st at ed. Allah's st at ement ,
び∇ユヰ⊥ ∇レハ
∠ ヲ∠ ヘ⊥ ∇バΑ∠ ラ∠ぺ ヮ⊥ zヤャや ヴ∠ジハ
∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(These are t hey whom Allah is likely t o forgive t hem,) means, pardon t hem for not migrat ing,
and here, ` likely' means He shall,
びや⇔ケヲ⊥ヘビ
∠ や⇔ヲ∂ ヘ⊥ ハ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(and Allah is Ever Oft -Pardoning, Oft -Forgiving). Al-Bukhari recorded t hat Abu Hurayrah said,
"While t he Messenger of Allah was praying ` Isha', he said, ` Sami` Allahu Liman Hamidah.' He
t hen said before he prost rat ed,
る∠ ヨ∠ ヤ∠シ
∠ ア ͡ ∇ルぺ∠ ユz ヰ⊥ ヤzャや ∩∠るバ∠ Β͡よケ∠ ヶ͡よぺ リ ∠ ∇よ ス∠ ゅzΒハ ∠ ア ͡ ∇ルぺ∠ ユz ヰ⊥ ヤzャや»
ア͡ ∇ルぺ∠ ユz ヰ⊥ ヤzャや ∩͡ギΒ͡ャヲ∠ ∇ャや リ ∠ ∇よ ギ∠ Β͡ャヲ∠ ∇ャや ア
͡ ∇ルぺ∠ ユz ヰ⊥ ヤzャや ∩∃ュゅ∠ゼワ͡ リ ∠ ∇よ
マ∠ ゎ∠ ほ∠∇デヱ∠ ∇キギ⊥ ∇セや ユz ヰ⊥ ヤzャや ∩∠リΒ͡レョ͡ ∇ぽヨ⊥ ∇ャや リ ∠ ョ͡ リ ∠ Β͡ヘバ∠ ∇ツわ∠ ∇ジヨ⊥ ∇ャや
«ブ⊥シヲ⊥Α ヶ͡レジ ͡ ミ∠ リ∠ Β͡レシ ͡ ゅ∠ヰ∇ヤバ∠ ∇ィや ユz ヰ⊥ ヤzャや ∩∠ゲツ ∠ ョ⊥ ヴ∠ヤハ ∠
(O Allah! Save ` Ayyash bin Abi Rabi` ah. O Allah! Save Salamah bin Hisham. O Allah! Save Al-
Walid bin Al-Walid. O Allah! Save t he weak Muslims. O Allah! Be very hard on Mudar t ribe. O
Allah! Afflict t hem wit h years (of famine) similar t o t he (famine) years of t he t ime of Prophet
Yusuf.)'' Al-Bukhari recorded t hat Abu An-Nu` man said t hat Hammad bin Zayd said t hat Ayyub
narrat ed t hat Ibn Abi Mulaykah said t hat Ibn ` Abbas comment ed on t he verse,
びリ
∠ Β͡ヘバ∠ ∇ツわ∠ ∇ジヨ⊥ ∇ャや Ι
z ま͡ぴ
(Except t he weak ones among men), "I and my mot her were among t hose (weak ones) whom
Allah excused.'' Allah's st at ement ,
チ
͡ ∇ケΙ
x や ヴ͡プ ∇ギイ
͡ Α∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ∇ゲィ ͡ ゅ∠ヰΑ⊥ リ∠ョヱ∠ ぴ
びる⇔ バ∠ シ
∠ ヱ∠ や⇔ゲΒ͡んミ∠ ゅ⇔ヨ∠ビや∠ゲョ⊥
(He who emigrat es in t he cause of Allah, will find on eart h many dwelling places and plent y t o
live by.) t his encourages t he believers t o perform Hij rah and abandon t he idolat ors, for
wherever t he believer emigrat es, he will find a safe refuge t o resort t o. Muj ahid said t hat ,
びや⇔ゲΒ͡んミ∠ ゅ⇔ヨ∠ビや∠ゲョ⊥ ぴ
(many dwelling places) means, he will find a way out of what he dislikes. Allah's st at ement ,
びる⇔ バ∠ シ
͡ ヱ∠ ぴ
(and plent y t o live by.) refers t o provision. Qat adah also said t hat ,
びる⇔ バ∠ シ
∠ ヱ∠ や⇔ゲΒ͡んミ∠ ゅ⇔ヨ∠ビや∠ゲョ⊥ チ
͡ ∇ケΙ
x や ヴ͡プ ∇ギイ
͡ Α∠ ぴ
(...will find on eart h many dwelling places and plent y t o live by.) means, Allah will t ake him
from misguidance t o guidance and from povert y t o richness. Allah's st at ement ,
ラ∠ぺ ∀ゥゅ∠レィ ⊥ ∇ユム⊥ ∇Βヤ∠ハ ∠ ザ∠ ∇Βヤ∠プ∠ チ͡ ∇ケΙ x や ヴ͡プ ∇ユわ⊥ ∇よゲ∠ ッ∠ や∠クま͡ヱ∠ ぴ
リ
∠ Α͡グャzや ユ⊥ ム⊥ レ∠ わ͡ ∇ヘΑ∠ ラ∠ぺ ∇ユわ⊥ ∇ヘカ
͡ ∇ラま͡ り͡ ヲヤzダャや リ ∠ ョ͡ ∇やヱ⊥ゲダ ⊥ ∇ボゎ∠
び ゅ⇔レΒ͡らョぁ や⇔ヱ∂ ギ⊥ ハ∠ ∇ユム⊥ ャ∠ ∇やヲ⊥ルゅ∠ミ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ラz ま͡ ∇やヱ⊥ゲヘ∠ ミ∠
(101. And when you Darabt um in t he land, t here is no sin on you if you short en t he Salah if you
fear t hat t he disbelievers may put you in t rial, verily, t he disbelievers are ever unt o you open
enemies.)
びチ
͡ ∇ケΙ
x や ヴ͡プ ∇ユわ⊥ ∇よゲ∠ ッ
∠ や∠クま͡ヱ∠ ぴ
(And when you Darabt um in t he land,) meaning if you t ravel in t he land. In anot her Ayah, Allah
said,
ラ
∠ ヲ⊥よゲ͡ ∇ツΑ∠ ラ
∠ ヱ⊥ゲカ ∠ や∠¬ヱ∠ ヴ∠ッ∇ゲョz ∇ユム⊥ レ͡ョ ラ ⊥ ヲ⊥ムΒ∠ シ
∠ ラ∠ぺぴ
びラ∠ ヱ⊥ゲカ∠ や∠¬ヱ∠ ヮ͡ ヤzャや モ
͡ ∇ツプ∠ リ͡ョ ラ
∠ ヲ⊥ピわ∠ ∇らΑ∠ チ
͡ ∇ケΙ x や ヴ͡プ
(He knows t hat t here will be some among you sick, ot hers Yadribuna (t raveling) t hrough t he
land, seeking of Allah's bount y...) 73:20 . Allah's st at ement ,
びり͡ ヲヤzダャや リ
∠ ョ͡ ∇やヱ⊥ゲダ
⊥ ∇ボゎ∠ ラ∠ぺ ∀ゥゅ∠レィ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βヤ∠プ∠ ぴ
(t here is no sin on you if you short en t he Salah (prayer)) by reducing (t he unit s of t he prayer)
from four t o t wo. Allah's st at ement ,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ユ⊥ ム⊥ レ∠ わ͡ ∇ヘΑ∠ ラ∠ぺ ∇ユわ⊥ ∇ヘカ
͡ ∇ラま͡ぴ
(if you fear t hat t he disbelievers may put you in t rial (at t ack you)), refers t o t he t ypical t ype of
fear prevalent when t his Ayah was revealed. In t he beginning of Islam, and aft er t he Hij rah,
Muslims used t o experience fear during most of t heir t ravels. Rat her, t hey rest rict ed t heir
movement s t o large or short milit ary expedit ions. During t hat era, most areas were areas of
combat ant enemies of Islam and it s people. But when t he prevalent circumst ances cease, or a
new sit uat ion is prevalent , decrees of t his nat ure may not be underst ood, as Allah said;
ラ
∠ ∇キケ∠ ぺ∠ ∇ラま͡ ¬͡ べ∠ピら͡ ∇ャや ヴ∠ヤハ
∠ ∇ユム⊥ わ͡ ⇒∠Βわ∠ プ∠ ∇やヲ⊥ワ͡ゲ∇ムゎ⊥ Ι∠ ヱ∠ ぴ
びゅ⇔レぁダエ∠ ゎ∠
(And force not your slave girls t o prost it ut ion, if t hey desire chast it y). And His saying;
∇ラま͡ り͡ ヲヤzダャや リ
∠ ョ͡ ∇やヱ⊥ゲダ
⊥ ∇ボゎ∠ ラ∠ぺ ∀ゥゅ∠レィ ⊥ ∇ユム⊥ ∇Βヤ∠ハ ∠ ザ
∠ ∇Βヤ∠プ∠ ぴ
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ユ⊥ ム⊥ レ∠ わ͡ ∇ヘΑ∠ ラ∠ぺ ∇ユわ⊥ ∇ヘカ
͡
(t here is no sin on you if you short en t he prayer. If you fear t hat t he disbelievers may put you
in t rial,) e ` Allah grant ed Muslims safet y now' ` Umar said t o me, ` I wondered about t he same
t hing and asked t he Messenger of Allah about it and he said,
«ヮ∠わホ∠ ギ∠ タ
∠ やヲ⊥ヤら∠ ∇ホゅ∠プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゅ∠ヰ͡よ ぶ
⊥ やベ
∠ ギz ダ
∠ ゎ∠ る∀ ⇒⇒∠ホギ∠ タ
∠ »
(A gift t hat Allah has best owed on you, so accept His gift ).'' Muslim and t he collect ors of Sunan
recorded t his Hadit h. At -Tirmidhi said, "Hasan Sahih''. ` Ali bin Al-Madini said, "This Hadit h is
Hasan Sahih from t he narrat ion of ` Umar, and it is not preserved by any ot her rout e besides
t his one, and it s narrat ors are all known.'' Abu Bakr Ibn Abi Shaybah recorded t hat Abu
Hanzalah Al-Hadha' said, "I asked Ibn ` Umar about t he Qasr prayer and he said, ` It consist s of
t wo Rak` ahs.' I said, what about Allah's st at ement ,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ユ⊥ ム⊥ レ∠ わ͡ ∇ヘΑ∠ ラ∠ぺ ∇ユわ⊥ ∇ヘカ
͡ ∇ラま͡ぴ
(if you fear t hat t he disbelievers may put you in t rial (at t ack you),) ` We are safe now.' He said,
` This is t he Sunnah of t he Messenger of Allah .'''. Al-Bukhari recorded t hat Anas said, "We went
out wit h t he Messenger of Allah from Al-Madinah t o Makkah; he used t o pray t wo Rak` ahs unt il
we went back t o Al-Madinah.'' When he was asked how long t hey remained in Makkah, he said,
"We remained in Makkah for t en days.'' This was recorded by t he Group. Imam Ahmad recorded
t hat Harit hah bin Wahb Al-Khuza` i said, "I prayed behind t he Prophet for t he Zuhr and ` Asr
prayers in Mina, when t he people were numerous and very safe, and he prayed t wo Rak` ahs.''
This was recorded by t he Group, wit h t he except ion of Ibn Maj ah. Al-Bukhari's narrat ion of t his
Hadit h reads, "The Prophet led us in t he prayer at Mina during t he peace period by offering t wo
Rak` ahs. ''
びり∠ ヲ∠ヤダ
z ャや ユ⊥ ヰ⊥ ャ∠ ろ
∠ ∇ヨホ∠ ほ∠プ∠ ∇ユヰ͡ Β͡プ ろ
∠ レ⊥ミ や∠クま͡ヱ∠ ぴ
(When you (O Messenger Muhammad ) are among t hem, and lead t hem in Salah (prayer)). When
t he t ime for prayer came, t he Messenger of Allah commanded Muslims t o hold t heir weapons
and he made us st and in t wo lines behind him. When he bowed, we all bowed behind him.
When he raised his head, we all raised our heads. The Prophet t hen prost rat ed wit h t he line
t hat was behind him while t he rest st ood in guard. When t hey finished wit h t he prost rat ion and
st ood up, t he rest sat and performed prost rat ion, while t hose who performed it st ood up in
guard aft er t he t wo lines exchanged posit ion. The Prophet t hen bowed and t hey all bowed
aft er him, t hen raised t heir heads aft er he raised his head. Then t he Prophet performed
prost rat ion wit h t he line t hat was behind him, while t he rest st ood in guard. When t hose who
made prost rat ion sat , t he rest prost rat ed. The Prophet t hen performed t he Taslim and ended
t he prayer. The Messenger of Allah performed t his prayer t wice, once in ` Usfan and once in t he
land of Banu Sulaym.''' This is t he narrat ion recorded by Abu Dawud and An-Nasa'i, and it has an
aut hent ic chain of narrat ion and many ot her t ext s t o support it . Al-Bukhari recorded t hat Ibn
` Abbas said, "Once t he Prophet led t he Fear prayer and t he people st ood behind him. He said
Allahu-Akbar and t he people said t he same. He bowed and some of t hem bowed. Then he
prost rat ed and t hey also prost rat ed. Then he st ood for t he second Rak` ah and t hose who had
prayed t he first Rak` ah left and guarded t heir brot hers. The second part y j oined him and
performed bowing and prost rat ion wit h him. All t he people were in prayer, but t hey were
guarding one anot her during t he prayer.'' Imam Ahmad recorded t hat Jabir bin ` Abdullah said
t hat t he Messenger of Allah led t hem in t he Fear prayer. A group of t hem st ood before him and
a group behind him. The Prophet led t hose who were behind him wit h one Rak` ah and t wo
prost rat ions. They t hen moved t o t he posit ion of t hose who did not pray, while t he ot hers
st ood in t heir place, and t he Messenger of Allah performed one Rak` ah and t wo prost rat ions
and t hen said t he Salam. Therefore, t he Prophet prayed t wo Rak` ah while t hey prayed one.
An-Nasa'i recorded t his Hadit h, while Muslim collect ed ot her wordings for it . Collect ors of t he
Sahih, Sunan and Musnad collect ions recorded t his in a Hadit h from Jabir. Ibn Abi Hat im
recorded t hat Salim said t hat his fat her said,
びり∠ ヲ∠ヤダ
z ャや ユ⊥ ヰ⊥ ャ∠ ろ
∠ ∇ヨホ∠ ほ∠プ∠ ∇ユヰ͡ Β͡プ ろ
∠ レ⊥ミ や∠クま͡ヱ∠ ぴ
(When you (O Messenger Muhammad ) are among t hem, and lead t hem in Salah (prayer)) refers
t o t he Fear prayer. The Messenger of Allah led one group and prayed one Rak` ah, while t he
second group faced t he enemy. Then t he second group t hat faced t he enemy came and Allah's
Messenger led t hem, praying one Rak` ah, and t hen said t he Salam. Each of t he t wo groups t hen
st ood up and prayed one more Rak` ah each (while t he ot her group st ood in guard).'' The Group
collect ed t his Hadit h wit h Ma` mar in it s chain of narrat ors. This Hadit h also has many ot her
chains of narrat ion from several Companions, and Al-Hafiz Abu Bakr Ibn Marduwyah collect ed
t hese various narrat ions, as did Ibn Jarir. As for t he command t o hold t he weapons during t he
Fear prayer, a group of scholars said t hat it is obligat ory according t o t he Ayah. What t est ifies
t o t his is t hat Allah said;
∇ヱぺ∠ ゲ∃ ト
∠ ョz リあョ ン⇔ク∠ぺ ∇ユム⊥ よ͡ ラ ∠ ゅ∠ミ ラ͡ま ∇ユム⊥ ∇Βヤ∠ハ
∠ ゥ
∠ ゅ∠レィ
⊥ Ι ∠ ヱ∠ ぴ
∇やヱ⊥グカ⊥ ヱ∠ ∇ユム⊥ わ∠ エ
∠ ヤ͡∇シぺ∠ ∇やヲ⊥バツ∠ ゎ∠ ラ∠ぺ ヴ∠ッ∇ゲョz ユ⊥わレ⊥ミ
び∇ユミ⊥ ケ∠ ∇グェ
͡
(But t here is no sin on you if you put away your arms because of t he inconvenience of rain or
because you are ill, but t ake every precaut ion for yourselves) meaning, so t hat when
necessary, you will be able t o get t o your weapons easily,
びゅ⇔レΒ͡ヰョぁ ゅ⇔よや∠グハ
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ギz ハ
∠ ぺ∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah has prepared a humiliat ing t orment for t he disbelievers).
び∇ユム⊥ ジ
∠ ヘ⊥ ル∠ぺ リ
z ヰ͡ Β͡プ ∇やヲ⊥ヨヤ͡∇ヌゎ∠ Κ
∠ プ∠ ぴ
(so wrong not yourselves t herein), even t hough inj ust ice is prohibit ed all year long. However,
inj ust ice is part icularly out lawed during t he Sacred Mont hs due t o t heir sanct it y and honor. So
Allah's st at ement ,
びり∠ ヲ∠ヤダ
z ャや ∇やヲ⊥ヨΒ͡ホほ∠プ∠ ∇ユわ⊥ レ∠ル∇ほヨ∠ ∇デや や∠クみ͡プ∠ ぴ
(But when you are free from danger perform t he Salah.) when you are safe, t ranquil and fear
subsides,
びり∠ ヲ∠ヤダ
z ャや ∇やヲ⊥ヨΒ͡ホほ∠プ∠ ぴ
(perform t he Salah) by performing it as you were commanded; fulfilling it s obligat ions, wit h
humbleness, complet ing t he bowing and prost rat ion posit ions et c. Allah's st at ement ,
びゅ⇔ゎヲ⊥ホ∇ヲョz ゅ⇔ら⇒∠わミ͡ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ∠ヤハ
∠ ∇ろル∠ ゅ∠ミ り∠ ヲ∠ヤダ
z ャや ラ
z ま͡ぴ
(Verily, t he Salah is Kit aban on t he believers at fixed hours.) means, enj oined, as Ibn ` Abbas
st at ed. Ibn ` Abbas also said, "The prayer has a fixed t ime, j ust as t he case wit h Haj j .'' Similar is
report ed from Muj ahid, Salim bin ` Abdullah, ` Ali bin Al-Husayn, Muhammad bin ` Ali, Al-Hasan,
Muqat il. As-Suddi and ` At iyah Al-` Awfi.
びラ
∠ ヲヨ∠ャ∇ほゎ∠ ゅ∠ヨミ∠ ラ
∠ ヲ⊥ヨャ∠∇ほΑ∠ ∇ユヰ⊥ ルz み͡プ∠ ラ
∠ ヲ⊥ヨャ∠∇ほゎ∠ ∇やヲ⊥ルヲ⊥ムゎ∠ ラ͡まぴ
(if you are suffering t hen surely t hey are suffering as you are suffering,) meaning, j ust as you
suffer from inj uries and deat h, t he same happens t o t he enemy. In anot her Ayah, Allah said,
びラ
∠ ヲ⊥ィ∇ゲΑ∠ Ι
∠ ゅ∠ョ ヮ͡ ヤzャや リ
∠ ョ͡ ラ
∠ ヲ⊥ィ∇ゲゎ∠ ヱ∠ ぴ
(but you have a hope from Allah t hat for which t hey hope not ;) meaning, you and t hey are
equal regarding t he inj uries and pain t hat you suffer from. However, you hope for Allah's
reward, vict ory and aid, j ust as He has promised you in His Book and by t he words of his
Messenger . Surely, Allah's promise is t rue. On t he ot her hand, your enemies do not have hope
for any of t his. So, it is you, not t hey, who should be eager t o fight so t hat you est ablish t he
Word of Allah and raise it high. i
びゅ⇔ヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever All-Knowing, All-Wise.) means, He is most knowledgeable and wise in all
what He decides, decrees, wills and act s on concerning various worldly and religious
ordainment s, and He is wort hy of praise in all condit ions.
サ͡ ゅzレャや リ ∠ ∇Βよ∠ ユ∠ ム⊥ ∇エわ∠ ャ͡ ペ あエ ∠ ∇ャゅ͡よ ょ∠ ⇒∠わム͡ ∇ャや マ∠ ∇Βャ∠ま͡ ゅ∠レ∇ャゴ∠ ル∠ぺ べzル͡まぴ
- ゅ⇔ヨΒ͡ダカ ∠ リ ∠ Β͡レも͡ べ∠ガ∇ヤャあ ∇リム⊥ ゎ∠ Ι ∠ ヱ∠ ヮ⊥ zヤャや ポ ∠ や∠ケぺ∠ べ∠ヨよ͡
Ι∠ ヱ∠ - ゅ⇔ヨΒ͡ェケz や⇔ケヲ⊥ヘビ ∠ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラ z ま͡ ヮ͡ ヤzャや ゲ͡ ヘ͡ ∇ピわ∠ ∇シや∠ヱ
Ι∠ ヮ∠ ヤzャや ラ z ま͡ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ ラ ∠ ヲ⊥ルゅわ∠ ∇ガΑ∠ リ ∠ Α͡グャzや リ ͡ハ ∠ ∇メギ͡ ⇒∠イゎ⊥
サ͡ ゅzレャや リ ∠ ョ͡ ラ ∠ ヲ⊥ヘ∇ガわ∠ ∇ジΑ∠ - ゅ⇔ヨΒ͡をぺ∠ ゅ⇔ルやzヲカ ∠ ラ ∠ ゅ∠ミ リ∠ョ ぁょエ ͡ Α⊥
Ι∠ ゅ∠ョ ラ ∠ ヲ⊥わΒあ ら∠ Α⊥ ∇クま͡ ∇ユヰ⊥ バ∠ ョ∠ ヲ∠ ワ⊥ ヱ∠ ヮ͡ ヤzャや リ∠ ョ͡ ラ ∠ ヲ⊥ヘ∇ガわ∠ ∇ジΑ∠ Ι ∠ ヱ∠
ゅ⇔トΒ͡エョ⊥ ∠ラヲ⊥ヤ∠ヨ∇バ∠Α ゅ∠ヨよ͡ ヮ⊥ zヤャや ラ ∠ ゅ∠ミヱ∠ メ ͡ ∇ヲボ∠ ∇ャや リ∠ ョ͡ ヴ∠ッ∇ゲ∠Α
ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや ヴ͡プ ∇ユヰ⊥ ∇レハ ∠ ∇ユわ⊥ ∇ャギ∠ ⇒∠ィ ¬͡ Ι⊥ぽ⇒∠ワ ∇ユわ⊥ ∇ルほ∠⇒∠ワ -
ラ⊥ ヲ⊥ムΑ∠ リzョ ∇ュぺ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レハ ∠ ヮ∠ ヤzャや メ ⊥ ギ͡ ⇒∠イΑ⊥ リ∠ヨプ∠
びΚ ⇔ Β͡ミヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠
(105. Surely, We have sent down t o you (O Muhammad ) t he Book in t rut h t hat you might j udge
bet ween men by t hat which Allah has shown you, so be not a pleader for t he t reacherous.)
(106. And seek t he forgiveness of Allah, cert ainly, Allah is Ever Oft -Forgiving, Most Merciful.)
(107. And argue not on behalf of t hose who deceive t hemselves. Verily, Allah does not like
anyone who is a bet rayer, sinner.) (108. They may hide (t heir crimes) from men, but t hey
cannot hide (t hem) from Allah; for He is wit h t hem (by His knowledge), when t hey plot by night
in words t hat He does not approve. And Allah ever encompasses what t hey do.) (109. Lo! You
are t hose who have argued for t hem in t he life of t his world, but who will argue for t hem on
t he Day of Resurrect ion against Allah, or who will t hen be t heir defender)
びヮ⊥ zヤャや ポ
∠ や∠ケぺ∠ べ∠ヨよ͡ サ
͡ ゅzレャや リ
∠ ∇Βよ∠ ユ∠ ム⊥ ∇エわ∠ ャ͡ぴ
(t hat you might j udge bet ween men by t hat which Allah has shown you,) In t he Two Sahihs, it is
recorded t hat Zaynab bint Umm Salamah said t hat Umm Salamah said t hat t he Messenger of
Allah heard t he noise of disput ing people close t o t he door of his room, and he went out t o
t hem saying,
∩⊥ノヨ∠ ∇シぺ∠ ゅzヨョ͡ ヲ∃ ∇エレ∠ よ͡ ヶ͡ツ∇ホぺ∠ ゅ∠ヨルz ま͡ヱ∠ ∩∀ゲゼ ∠ よ∠ ゅ∠ル∠ぺ ゅ∠ヨルz ま͡ ゅ∠ャぺ∠»
ヂ
∃ ∇バよ∠ ∇リョ͡ ヮ͡ わ͡ イ zエ ⊥ よ͡ リ ∠エ∠ ∇ャぺ∠ ラ ∠ ヲ⊥ムΑ∠ ∇ラぺ∠ ∇ユミ⊥ ギ∠ ェ ∠ ぺ∠ モ z バ∠ ャ∠ヱ∠
ゅ∠ヨルz み͡プ∠ ∩∃ユヤ͡∇ジョ⊥ ペ
あエ ∠ よ͡ ヮ⊥ ャ∠ ろ ⊥ ∇Βツ ∠ ホ∠ ∇リヨ∠ プ∠ ∩⊥ヮャ∠ ヶ ∠ツ ͡ ∇ホほ∠プ∠
«ゅ∠ワ∇ケグ∠ Β∠ ャ͡ ∇ヱぺ∠ ゅ∠ヰ∇ヤヨ͡ ∇エΒ∠ ∇ヤプ∠ ∩∃ケゅ∠ル ∇リョ͡ る∀ バ∠ ∇トホ͡ ヶ ∠ ワ͡
(Verily, I am only human and I j udge based on what I hear. Some of you might be more
eloquent in present ing his case t han ot hers, so t hat I j udge in his favor. If I j udge in one's favor
concerning t he right of anot her Muslim, t hen it is a piece of t he Fire. So let one t ake it or leave
it .) Imam Ahmad recorded t hat Umm Salamah said, "Two men from t he Ansar came t o t he
Messenger of Allah wit h a disput e regarding some old inherit ance, but t hey did not have
evidence. The Messenger of Allah said,
モz バ∠ ャ∠ヱ∠ ∩∀ゲゼ ∠ よ∠ ゅ∠ル∠ぺ ゅ∠ヨルz ま͡ヱ∠ ∩∠ヶャ∠ま͡ ラ ∠ ヲ⊥ヨダ ͡ わ∠ ∇ガゎ∠ ∇ユム⊥ ルz ま͡»
ヶ͡ツ∇ホぺ∠ ゅヨzルま͡ヱ∠ ∩∃ヂ∇バよ∠ ∇リョ͡ ヮ͡ わ͡ イ zエ ⊥ よ͡ リ ⊥エ ∠ ∇ャぺ∠ ∇ユム⊥ ツ
∠ ∇バよ∠
∇リョ͡ ヮ⊥ ャ∠ ろ⊥ ∇Βツ ∠ ホ∠ ∇リヨ∠ プ∠ ∩⊥ノヨ∠ ∇シぺ∠ ゅzヨョ͡ ヲ∃ ∇エル∠ ヴヤ∠ハ ∇ユム⊥ レ∠ ∇Βよ∠
る⇔ バ∠ ∇トホ͡ ヮ⊥ ャ∠ ノ⊥ ト∠ ∇ホぺ∠ ゅ∠ヨルz ͡み∠プ ∩⊥ロ∇グカ
⊥ ∇ほΑ∠ ゅ∠ヤプ∠ ゅ⇔ゃ∇Βセ
∠ ヮ͡ Β͡カぺ∠ ペ あェ ∠
ュ∠ ∇ヲΑ∠ ヮ͡ ボ͡ レ⊥ ハ
⊥ ヶ͡プ ゅ⇔ョゅ∠ト∇シま͡ ゅ∠ヰよ͡ ヶ͡ゎ∇ほΑ∠ ∩͡ケゅzレャや リ ∠ ョ͡
«る∠ョゅ∠Βボ͡ ∇ャや
(You bring your disput es t o me, but I am only human. Some of you might be more persuasive in
t heir argument s t han ot hers. I only j udge bet ween you according t o what I hear. Therefore,
whomever I j udge in his favor and give him a part of his brot her's right , let him not t ake it , for
it is a part of t he Fire t hat I am giving him and it will be t ied around his neck on t he Day of
Resurrect ion.) The t wo men cried and each one of t hem said, ` I forfeit my right t o my brot her.'
The Messenger of Allah said,
zユを⊥ ペ
zエ∠ ∇ャや ゅ∠Βカ
z ヲ∠ ゎ∠ zユを⊥ ∩ゅ∠ヨジ
͡ わ∠ ホ∠ ∇ゅプ∠ ゅ∠らワ∠ ∇クゅ∠プ ゅ∠ヨわ⊥ ∇ヤホ⊥ ∇クま͡ ゅ∠ョぺ∠»
«ヮ∠らェ ͡ ゅ∠タ ゅ∠ヨム⊥ ∇レョ͡ ギ∃ ェ͡ や∠ヱ ぁモミ⊥ ∇モヤ͡∇エΒ⊥ ャ͡ ユ⊥を ∩ゅ∠ヨヰ͡ わ∠ ∇シや
(Since you said t hat , t hen go and divide t he inherit ance, and t ry t o be j ust in your division.
Then draw lot s, and each one of you should forgive his brot her t hereaft er (regardless of who
got t he best share).)'' Allah's st at ement ,
びヮ͡ ヤzャや リ
∠ ョ͡ ラ
∠ ヲ⊥ヘ∇ガわ∠ ∇ジΑ∠ Ι
∠ ヱ∠ サ
͡ ゅzレャや リ
∠ ョ͡ ラ
∠ ヲ⊥ヘ∇ガわ∠ ∇ジΑ∠ ぴ
(They may hide (t heir crimes) from men, but t hey cannot hide (t hem) from Allah;) chast ises
t he hypocrit es because t hey hide t heir evil works from t he people so t hat t hey will not crit icize
t hem. Yet , t he hypocrit es disclose t his evil wit h Allah, Who has perfect wat ch over t heir
secret s and knows what is in t heir heart s. This is why Allah said,
メ
͡ ∇ヲボ∠ ∇ャや リ
∠ ョ͡ ヴ∠ッ∇ゲ∠Α Ι∠ ゅ∠ョ ラ∠ ヲ⊥わΒあ ら∠ Α⊥ ∇クま͡ ∇ユヰ⊥ バ∠ ョ∠ ヲ∠ ワ⊥ ヱ∠ ぴ
びゅ⇔トΒ͡エョ⊥ ∠ラヲ⊥ヤ∠ヨ∇バ∠Α ゅ∠ヨ͡よ ヮ⊥ ヤzャや ラ ∠ ゅ∠ミヱ∠
(for He is wit h t hem (by His knowledge), when t hey plot by night in words t hat He does not
approve. And Allah ever encompasses what t hey do) t hreat ening and warning t hem. Allah t hen
said,
びゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや ヴ͡プ ∇ユヰ⊥ ∇レハ
∠ ∇ユわ⊥ ∇ャギ∠ ⇒∠ィ ¬͡ Ι⊥ぽ⇒∠ワ ∇ユわ⊥ ∇ルほ∠⇒∠ワぴ
(Lo! You are t hose who have argued for t hem in t he life of t his world,) meaning, suppose t hese
people gain t he verdict from t he rulers in t heir favor in t his life, since t he rulers j udge
according t o what is apparent t o t hem. However, what will t heir condit ion be on t he Day of
Resurrect ion before Allah, Who knows t he secret and what is even more hidden Who will be his
advocat e on t hat Day Verily, none will support t hem t hat Day. Hence, Allah's st at ement ,
びΚ
⇔ Β͡ミヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ラ
⊥ ヲ⊥ムΑ∠ リzョ ∇ュぺ∠ぴ
(or who will t hen be t heir defender)
ヮ∠ ヤzャや ゲ͡ ヘ͡ ∇ピわ∠ ∇ジΑ∠ zユを⊥ ヮ⊥ ジ∠ ∇ヘル∠ ∇ユヤ͡∇ヌΑ∠ ∇ヱぺ∠ や⇔¬ヲ⊥シ ∇モヨ∠ ∇バΑ∠ リ∠ョヱ∠ ぴ
ゅ∠ヨルz ͡み∠プ ゅ⇔ヨ∇をま͡ ∇ょジ ͡ ∇ムΑ∠ リ∠ョヱ∠ - ゅ⇔ヨΒ͡ェケz や⇔ケヲ⊥ヘビ ∠ ヮ∠ ヤzャや ギ͡ イ
͡ Α∠
リ∠ョヱ∠ - ゅ⇔ヨΒ͡ムェ ∠ ゅ⇔ヨΒ͡ヤハ ∠ ヮ⊥ zヤャや ラ ∠ ゅ∠ミヱ∠ ヮ͡ ジ ͡ ∇ヘル∠ ヴ∠ヤハ ∠ ヮ⊥ ら⊥ ジ͡ ∇ムΑ∠
モ∠ ヨ∠ わ∠ ∇ェや ギ͡ ボ∠ プ∠ ゅ⇔ゃΑ͡ゲよ∠ ヮ͡ よ͡ ュ͡ ∇ゲΑ∠ zユを⊥ ゅ⇔ヨ∇をま͡ ∇ヱぺ∠ る⇔ ゃ∠ Β͡トカ∠ ∇ょジ ͡ ∇ムΑ∠
マ∠ ∇Βヤ∠ハ ∠ ヮ͡ ヤzャや モ ⊥ ∇ツプ∠ Ι ∠ ∇ヲャ∠ヱ∠ - ゅ⇔レΒ͡らョぁ ゅ⇔ヨ∇をま͡ヱ∠ ゅ⇔レ⇒∠わ∇ヰよ⊥
ゅ∠ョヱ∠ ポ ∠ ヲぁヤツ ͡ Α⊥ ラ∠ぺ ∇ユヰ⊥ ∇レョあ る∀ ヘ∠ も͡ べzデ ∇ろヨz ヰ∠ ャ∠ ヮ⊥ わ⊥ ヨ∠ ∇ェケ∠ ヱ∠
¬∃ ∇ヴセ ∠ リ͡ョ マ ∠ ル∠ ヱぁゲツ ⊥ Α∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ Ι z ま͡ ラ∠ ヲぁヤツ ͡ Α⊥
∇ユャ∠ ゅ∠ョ マ ∠ ヨ∠ ヤzハ∠ ヱ∠ る∠ ヨ∠ ∇ムエ͡ ∇ャや∠ヱ ょ ∠ ⇒∠わム͡ ∇ャや マ∠ ∇Βヤ∠ハ∠ ヮ⊥ zヤャや メ ∠ ゴ∠ ル∠ぺヱ∠
び ゅ⇔ヨΒ͡ヌハ ∠ マ ∠ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや モ ⊥ ∇ツプ∠ ラ ∠ ゅ∠ミヱ∠ ユ⊥ ヤ∠∇バゎ∠ ∇リム⊥ ゎ∠
(110. And whoever does evil or wrongs himself but aft erwards seeks Allah's forgiveness, he will
find Allah Oft -Forgiving, Most Merciful.) 111. And whoever earns sin, he earns it only against
himself. And Allah is Ever All-Knowing, All-Wise.) (112. And whoever earns a fault or a sin and
t hen blames it on someone innocent , he has indeed burdened himself wit h falsehood and a
manifest sin.) (113. Had not t he grace of Allah and His mercy been upon you, a part y of t hem
would cert ainly have made a decision t o mislead you, but t hey mislead none except t heir own
selves, and no harm can t hey do t o you in t he least . Allah has sent down t o you t he Book, and
t he Hikmah, and t aught you t hat which you knew not . And ever great is t he grace of Allah unt o
you.)
びゅ⇔ヨΒ͡ェケz や⇔ケヲ⊥ヘビ
∠ ヮ∠ ヤzャや ギ͡ イ
͡ Α∠ ヮ∠ ヤzャや ゲ͡ ヘ͡ ∇ピわ∠ ∇ジΑ∠ zユを⊥ ぴ
(but aft erwards seeks Allah's forgiveness, he will find Allah Oft -Forgiving, Most Merciful.) even
if his sins were great er t han t he heavens, t he eart h and t he mount ains.'' Imam Ahmad recorded
t hat ` Ali said, "Whenever I hear anyt hing from t he Messenger of Allah, Allah benefit s me wit h
what ever He wills of t hat . Abu Bakr t old me, and Abu Bakr has said t he t rut h, t hat t he
Messenger of Allah said,
ヶあヤダ ∠ Β⊥ プ∠ ほ⊥ッ
z ヲ∠ わ∠ Α∠ zユを⊥ ∩ゅ⇔ら∇ルク∠ ょ
⊥ ル͡ ∇グΑ⊥ ユ∃ ヤ͡∇ジョ⊥ ∇リョ͡ ゅ∠ョ»
ゲ∠ ヘ∠ ビ
∠ ゅzャま͡ ∩͡ょ∇ルグz ャや マ ∠ ャ͡グ͡ャ ぶ∠ や ゲ⊥ ヘ͡ ∇ピわ∠ ∇ジΑ∠ zユを⊥ ∩͡リ∇Β∠わ∠バ∇ミ∠ケ
«ヮ∠ャ
(No Muslim commit s a sin and t hen performs ablut ion, prays t wo Rak` ahs and begs Allah for
forgiveness for t hat sin, but He forgives him.) He t hen recit ed t hese t wo Ayat ,
びヮ⊥ ジ
∠ ∇ヘル∠ ∇ユヤ͡∇ヌΑ∠ ∇ヱぺ∠ や⇔¬ヲ⊥シ ∇モヨ∠ ∇バΑ∠ リ∠ョヱ∠ ぴ
(And whoever does evil or wrongs himself), and,
び∇ユヰ⊥ ジ
∠ ヘ⊥ ∇ルぺ∠ ∇やヲ⊥ヨヤ∠ニ
∠ ∇ヱぺ∠ る⇔ ゼ
∠エ
͡ ⇒∠プ ∇やヲ⊥ヤバ∠ プ∠ や∠クま͡ リ
∠ Α͡グャzや∠ヱぴ
(And t hose who, when t hey have commit t ed Fahishah or wronged t hemselves wit h evil).'' Allah's
st at ement ,
びヮ͡ ジ
͡ ∇ヘル∠ ヴ∠ヤハ
∠ ヮ⊥ ら⊥ ジ
͡ ∇ムΑ∠ ゅヨ∠ ルz み͡プ∠ ゅ⇔ヨ∇をま͡ ∇ょジ
͡ ∇ムΑ∠ リ∠ョヱ∠ ぴ
(And whoever earns sin, he earns it only against himself.) is similar t o His st at ement ,
ろ
∠ レ⊥ミ ゅ∠ョ ゅ∠ルゲ͡ ∇ョぺ∠ ∇リョあ ゅ⇔ェヱ⊥ケ マ
∠ ∇Βャ∠ま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ マ∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
びょ
⊥ ⇒∠わム͡ ∇ャや ゅ∠ョ ン͡ケ∇ギゎ∠
(And t hus We have sent t o you (O Muhammad ) a Ruh (a revelat ion, and a mercy) of Our
command. You knew not what is t he Book) unt il t he end of t he Surah. Allah said,
る⇔ ヨ∠ ∇ェケ∠ Ι
z ま͡ ょ
⊥ ⇒∠わム͡ ∇ャや マ
∠ ∇Βャ∠ま͡ ヴ∠ボ∇ヤΑ⊥ ラ∠ぺ ヲ⊥ィ∇ゲゎ∠ ろ
∠ レ⊥ミ ゅ∠ョヱ∠ ぴ
びマ
∠ よあ ケz リあョ
(And you were not expect ing t hat t he Book (t his Qur'an) would be sent down t o you, but it is a
mercy from your Lord). So Allah said;
びゅ⇔ヨΒ͡ヌハ
∠ マ
∠ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや モ
⊥ ∇ツプ∠ ラ
∠ ゅ∠ミヱ∠ ぴ
(And ever great is t he grace of Allah unt o you (O Muhammad )).
リ
∠ ∇Βよ∠ ウ
∃ ⇒∠ヤ∇タま͡ ∇ヱぺ∠ フ
∃ ヱ⊥ゲ∇バョ∠ ∇ヱぺ∠ る∃ ホ∠ ギ∠ ダ
∠ よ͡ ゲ∠ ョ∠ ぺ∠ ∇リョ∠ Ι
z ま͡ぴ
びサ
͡ ゅzレャや
(save him who orders Sadaqah (charit y), or goodness, or reconciliat ion bet ween mankind;)
meaning, except for t his t ype of t alk. Imam Ahmad recorded t hat Umm Kult hum bint ` Uqbah
said t hat she heard t he Messenger of Allah saying,
ヶ͡ヨ∇レΒ∠ プ∠ サ
͡ ゅzレャや リ
∠ ∇Βよ∠ ウ
⊥ ヤ͡∇ダΑ⊥ ヵ͡グャzや ゆ
⊥ やzグム∠ ∇ャや ザ∠ ∇Βャ∠»
«や⇔ゲ∇Βカ
∠ メ
⊥ ヲ⊥ボΑ∠ ∇ヱぺ∠ ∩や⇔ゲ∇Βカ
∠
(He who brings about reconciliat ion bet ween people by embellishing good or saying good
t hings, is not a liar.) She also said, "I never heard him allow what t he people say (lies) except
in t hree cases: in war, bringing peace bet ween people and t he man's speech (invent ed
compliment s) t o his wife and her speech t o her husband.'' Umm Kult hum bint ` Uqbah was
among t he immigrant women who gave t heir pledge of allegiance t o t he Messenger of Allah .
The Group also recorded t his Hadit h, wit h t he except ion of Ibn Maj ah. Imam Ahmad recorded
t hat Abu Ad-Darda' said t hat t he Messenger of Allah said,
∩͡ュゅ∠Βダ
あ ャや る͡ ィ
∠ ケ∠ キ∠ ∇リョ͡ モ
∠ツ
∠ ∇プほ∠よ͡ ∇ユミ⊥ ゲ⊥ ら͡ ∇カぺ⊥ ゅ∠ャぺ∠»
«∨͡るホ∠ ギ∠ ダ
z ャや∠ヱ ∩͡りゅ∠ヤダz ャや∠ヱ
(Should I t ell you what is bet t er t han t he grade of fast ing, praying and Sadaqah) They said,
"Yes, O Allah's Messenger!'' He said,
«リ∇Βら∠ ∇ャや れ
͡ や∠ク ゥ
⊥ ゅ∠ヤ∇タま͡»
(Bringing reconciliat ion bet ween people.) He also said,
«る∠ボャ͡ゅ∠エ∇ャや ヶ
∠ ワ͡ リ
͡ ∇Βら∠ ∇ャや れ
͡ や∠ク キ⊥ ゅ∠ジプ∠ ヱ∠ »
(Spoiling t he relat ionship (bet ween people) is t he dest royer.) Abu Dawud and At -Tirmidhi also
recorded t his Hadit h, and At -Tirmidhi said, "Hasan Sahih''. Allah said,
びヮ͡ ヤzャや ろ
͡ ⇒∠ッ∇ゲョ∠ ¬∠ べ∠ピわ∠ ∇よや マ
∠ ャ͡ク ∇モバ∠ ∇ヘΑ∠ リ∠ョヱ∠ ぴ
(and he who does t his, seeking t he good pleasure of Allah,) wit h sincerit y and await ing t he
reward wit h Allah, t he Exalt ed and Most Honored,
びゅ⇔ヨΒ͡ヌハ
∠ や⇔ゲ∇ィぺ∠ ヮ͡ Β͡ゎ∇ぽル⊥ フ
∠ ∇ヲジ
∠ プ∠ ぴ
(We shall give him a great reward.) meaning, an immense, enormous and t remendous reward.
びン∠ギヰ⊥ ∇ャや ヮ⊥ ャ∠ リ
∠ Βz ら∠ ゎ∠ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ メ
∠ ヲ⊥シゲz ャや ペ
͡ ホ͡ ゅ∠ゼΑ⊥ リ∠ョヱ∠ ぴ
(And whoever cont radict s and opposes t he Messenger aft er t he right pat h has been shown
clearly t o him.) refers t o whoever int ent ionally t akes a pat h ot her t han t he pat h of t he Law
revealed t o t he Messenger, aft er t he t rut h has been made clear, apparent and plain t o him.
Allah's st at ement ,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや モ
͡ Β͡らシ
∠ ゲ∠ ∇Βビ
∠ ∇ノら͡ わz Α∠ ヱ∠ ぴ
(and follows ot her t han t he believers' way,) refers t o a t ype of conduct t hat is closely relat ed
t o cont radict ing t he Messenger . This cont radict ion could be in t he form of cont radict ing a t ext
(from t he Qur'an or Sunnah) or cont radict ing what t he Ummah of Muhammad has agreed on.
The Ummah of Muhammad is immune from error when t hey all agree on somet hing, a miracle
t hat serves t o increase t heir honor, due t o t he great ness of t heir Prophet . There are many
aut hent ic Hadit hs on t his subj ect . Allah warned against t he evil of cont radict ing t he Prophet
and his Ummah, when He said, e
∇ユヰ⊥ ィ
⊥ ケ͡ ∇ギわ∠ ∇ジレ∠ シ
∠ ゑ
͡ Α͡ギエ
∠ ∇ャや や∠グ⇒∠ヰよ͡ ゆ⊥ あグム∠ Α⊥ リ∠ョヱ∠ ヴ͡ル∇ケグ∠ プ∠ ぴ
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ ゑ⊥ ∇Βェ
∠ ∇リョあ
(Then leave Me Alone wit h such as belie t his Qur'an. We shall punish t hem gradually from
direct ions t hey perceive not ),
びラ
∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ ル͡ ゅ∠Β∇ピデ
⊥ ヴ͡プ ∇ユワ⊥ ケ⊥ グ∠ ル∠ ヱ∠ ぴ
(And We shall leave t hem in t heir t respass t o wander blindly). Allah made t he Fire t he
dest inat ion of such people in t he Hereaft er. Indeed, t he pat h of t hose who avoid t he right
guidance will only lead t o t he Fire on t he Day of Resurrect ion, as evident by Allah's st at ement s,
び∇ユヰ⊥ ィ
∠ ヱ∠ ∇コぺ∠ヱ∠ ∇やヲ⊥ヨヤ∠ニ
∠ リ
∠ Α͡グャzや ∇やヱ⊥ゲゼ
⊥ ∇ェやぴ
((It will be said t o t he angels): "Assemble t hose who did wrong, t oget her wit h t heir companions
(from t he devils)), and,
ゅ∠ワヲ⊥バホ͡ や∠ヲョぁ ∇ユヰ⊥ ルz ぺ∠ ∇やヲぁレヌ
∠ プ∠ ケ∠ ゅzレャや ラ∠ ヲ⊥ョゲ͡ ∇イヨ⊥ ∇ャや ン∠ぺケ∠ ヱ∠ ぴ
び ゅ⇔プゲ͡ ∇ダョ∠ ゅ∠ヰ∇レハ∠ ∇やヱ⊥ギイ͡ Α∠ ∇ユャ∠ヱ∠
(And t he criminals, shall see t he Fire and apprehend t hat t hey have t o fall t herein. And t hey
will find no way of escape from t here).
ラ
∠ ヱ⊥キ ゅ∠ョ ゲ⊥ ヘ͡ ∇ピΑ∠ ヱ∠ ヮ͡ よ͡ ポ
∠ ゲ∠ ∇ゼΑ⊥ ラ∠ぺ ゲ⊥ ヘ͡ ∇ピΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
びマ
∠ ャ͡ク∠
(Verily, Allah forgives not (t he sin of) set t ing up part ners (in worship) wit h Him, but He forgives
whom He wills, sins ot her t han t hat ,) before and ment ioned t he relevant Hadit hs in t he
beginning of t his Surah. Allah's st at ement ,
びや⇔ギΒ͡バよ∠ Κ
⇔ ⇒∠ヤッ
∠ モ
zッ
∠ ∇ギボ∠ プ∠ ヮ͡ ヤzャゅ͡よ ∇ポゲ͡ ∇ゼΑ⊥ リ∠ョヱ∠ ぴ
(and whoever set s up part ners in worship wit h Allah, has indeed st rayed far away.) means, he
will have t aken ot her t han t he t rue pat h, deviat ed from guidance and right eousness, dest royed
himself in t his life and t he Hereaft er, and lost cont ent ment in t his life and t he Hereaft er.
Juwaybir said t hat Ad-Dahhak said about Allah's st at ement ,
びゅ⇔ん⇒∠ルま͡ Ι
z ま͡ ヮ͡ ル͡ ヱ⊥キ リ͡ョ ラ
∠ ヲ⊥ハ∇ギΑ∠ ラ͡まぴ
(They invoke not hing but female deit ies besides Him (Allah),) "The idolat ors claimed t hat t he
angels are Allah's daught ers, saying, ` We only worship t hem so t hat t hey bring us closer t o
Allah.' So t hey t ook t he angels as gods, made t he shapes of girls and decided, ` These (idols)
resemble t he daught ers of Allah (i.e., t he angels), Whom we worship. ''' This is similar t o Allah's
st at ement s,
び ンzゴバ⊥ ∇ャや∠ヱ ろ
∠ ⇒zヤャや ユ⊥ わ⊥ ∇Α¬∠ ゲ∠ プ∠ ぺ∠ぴ
(Have you t hen considered Al-Lat and Al-` Uzza)
びゅ⇔ん⇒∠ルま͡ リ
͡ ⇒∠ヨ∇ェゲz ャや キ⊥ ゅ∠らハ
͡ ∇ユワ⊥ リ
∠ Α͡グャzや る∠ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ∇やヲ⊥ヤバ∠ ィ
∠ ヱ∠ ぴ
(And t hey make t he angels who t hemselves are servant s of t he Most Gracious (Allah) females)
and,
びゅ⇔ら∠ジル∠ る͡ レzイ
͡ ∇ャや リ
∠ ∇Βよ∠ ヱ∠ ヮ⊥ レ∠ ∇Βよ∠ ∇やヲ⊥ヤバ∠ ィ
∠ ヱ∠ ぴ
(And t hey have invent ed a kinship bet ween Him and t he Jinn). Allah's st at ement ,
びや⇔ギΑ͡ゲョz ゅ⇔レ⇒∠ト∇Βセ
∠ Ι
z ま͡ ラ
∠ ヲ⊥ハ∇ギΑ∠ ラ͡まヱ∠ ぴ
(and t hey invoke not hing but Shayt an, a persist ent rebel!) means, Shayt an has commanded
t hem t o do t his and made it seem fair and beaut iful in t heir eyes. Consequent ly, t hey are
worshipping Shayt an in realit y, j ust as Allah said in anot her Ayah,
∇やヱ⊥ギら⊥ ∇バゎ∠ Ι
z ラ∠ぺ ュ∠ キ∠ や∠¬ ヴ͡レら∠ Α ∇ユム⊥ ∇Βャ∠ま͡ ∇ギヰ∠ ∇ハぺ∠ ∇ユャ∠ぺ∠ぴ
びリ∠ ⇒∠トΒzゼャや
(Did I not command you, O Children of Adam, t hat you should not worship Shayt an) Allah said
t hat , on t he Day of Resurrect ion, t he angels shall proclaim about t he idolat ors who worshipped
t hem in t his life:
びラ
∠ ヲ⊥レョ͡ ∇ぽョぁ ユ͡ヰよ͡ ユ⊥ワゲ⊥ ん∠ ⇒∇ミぺ∠ リ
zイ
͡ ∇ャや ラ
∠ ヱ⊥ギら⊥ ∇バΑ∠ ∇やヲ⊥ルゅ∠ミ ∇モよ∠ ぴ
(Nay, but t hey used t o worship t he Jinn; most of t hem were believers in t hem). Allah's
st at ement ,
びゅ⇔ッヱ⊥ゲ∇ヘョz ゅ⇔らΒ͡ダル∠ ポ
∠ キ͡ ゅ∠らハ
͡ ∇リョ͡ ラ
z グ∠ ガ
͡ ゎz Ι
∂ぴ
(I will t ake an appoint ed port ion of your servant s) means, a fixed and known share. Muqat il bin
Hayyan comment ed, "From every one t housand, nine hundred and ninet y-nine will go t o t he
Fire and one t o Paradise.''
び∇ユヰ⊥ レz ヤz͡ッΕ∠ヱぴ
(Verily, I will mislead t hem) from t he t rue pat h,
び∇ユヰ⊥ レz Β∠ レあ ョ∠ Ε
⊥ ヱ∠ ぴ
(and surely, I will arouse in t hem false desires;) t empt ing t hem t o feign repent ance, arousing
false hopes in t hem, encouraging t hem t o delay and procrast inat e wit h right eous deeds,
deceiving t hem.
びユ͡ ⇒∠バ∇ルΙ
xやラ
∠ や∠クや∠¬ リ
z ム⊥ わあ ら∠ Β⊥ ヤ∠プ∠ ∇ユヰ⊥ zルゲ∠ ョ⊥ ∂Ιヱ∠ ぴ
(and cert ainly, I will order t hem t o slit t he ears of cat t le,) meaning, slit t ing t heir ears t o
designat e t hem as Bahirah, Sa'ibah, and a Wasilah, as Qat adah and As-Suddi st at ed.
びヮ͡ ヤzャや ペ
∠ ∇ヤカ
∠ ラ
z ゲ⊥ Βあ ピ∠ Β⊥ ヤ∠プ∠ ∇ユヰ⊥ zルゲ∠ ョ⊥ ∂Ιヱ∠ ぴ
(And indeed I will order t hem t o change t he nat ure creat ed by Allah.) means t at t ooing,
according t o Al-Hasan bin Abi Al-Hasan Al-Basri. In his Sahih, Muslim recorded t he prohibit ion of
t at t ooing t he face, which in one of it s wordings st at es: "May Allah curse whoever does t his.'' It
is also recorded in t he Sahih t hat Ibn Mas` ud said, "May Allah curse t hose who have t at t oos and
t hose who do it , who pluck t heir (facial) hairs and t he one who does it for t hem, and t hose who
make spaces bet ween t heir t eet h for t he purpose of beaut y, changing what Allah has creat ed.''
He t hen said, "Why should not I curse whom t he Messenger of Allah has cursed, when t he Book
of Allah commands it ,'' referring t o t he Ayah,
ヮ⊥ ∇レハ
∠ ∇ユム⊥ ⇒∠ヰル∠ ゅ∠ョ∠ヱ ロ⊥ ヱ⊥グガ
⊥ プ∠ メ
⊥ ヲ⊥シゲz ャや ユ⊥ ム⊥ ⇒∠ゎや∠¬ べ∠ョヱ∠ ぴ
び∇やヲ⊥ヰわ∠ ルゅ∠プ
(And what soever t he Messenger gives you, t ake it ; and what soever he forbids you, abst ain
(from it )). Allah's st at ement ,
ゲ∠ ジ
͡カ
∠ ∇ギボ∠ プ∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リあョ ゅ⇔Β∂ ャ͡ヱ∠ リ
∠ ⇒∠ト∇Βゼ
z ャや グ͡ ガ
͡ わz Α∠ リ∠ョヱ∠ ぴ
びゅ⇔レΒ͡らョぁ ゅ⇔ルや∠ゲ∇ジカ ⊥
(And whoever t akes Shayt an as a Wali (prot ect or or helper) inst ead of Allah, has surely suffered
a manifest loss.) means, he will have lost t his life and t he Hereaft er. Indeed, t his is a t ype of
loss t hat cannot be compensat ed or rest ored. Allah's st at ement ,
や⇔ケヱ⊥ゲビ
⊥ Ι
z ま͡ リ
⊥ ⇒∠ト∇Βゼ
z ャや ∇ユワ⊥ ギ⊥ バ͡ Α∠ ゅ∠ョヱ∠ ∇ユヰ͡ Βあレヨ∠ Α⊥ ヱ∠ ∇ユワ⊥ ギ⊥ バ͡ Α∠ ぴ
び
(He Shayt an makes promises t o t hem, and arouses in t hem false desires;) explains t he t rue
realit y. Surely, Shayt an deceit fully promises his support ers and t empt s t hem int o believing t hat
t hey are winners in t his and t he Hereaft er. This is why Allah said,
びや⇔ケヱ⊥ゲビ
⊥ Ι
z ま͡ リ
⊥ ⇒∠ト∇Βゼ
z ャや ∇ユワ⊥ ギ⊥ バ͡ Α∠ ゅ∠ョヱ∠ ぴ
(and Shayt an's promises are not hing but decept ions.) Allah st at es t hat on t he Day of Ret urn,
∇ユミ⊥ ギ∠ ハ
∠ ヱ∠ ヮ∠ ヤzャや ラ
z ま͡ ゲ⊥ ∇ョΙ
xやヴ ∠ツ ͡ ホ⊥ ゅzヨャ∠ リ ⊥ ⇒∠ト∇Βゼ
z ャや メ∠ ゅ∠ホヱ∠ ぴ
ヴ
∠ ャ͡ ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ ∇ユム⊥ わ⊥ ∇ヘヤ∠∇カほ∠プ∠ ∇ユム⊥ ゎぁ ギ∠ハヱ∠ ヱ∠ ペあエ ∠ ∇ャや ギ∠ ∇ハヱ∠
びリ
∃ ⇒∠ト∇ヤシ
⊥ リあョ ∇ユム⊥ ∇Βヤ∠ハ∠
(And Shayt an will say when t he mat t er has been decided: "Verily, Allah promised you a promise
of t rut h. And I t oo promised you, but I bet rayed you. I had no aut horit y over you), unt il,
びマ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(of such (people)) refers t o t hose who like and prefer what Shayt an is promising and assuring
t hem of,
びユ⊥ レz ヰ∠ ィ
∠ ∇ユワ⊥ や∠ヱ∇ほョz ぴ
(The dwelling of such (people) is Hell), as t heir dest inat ion and abode on t he Day of
Resurrect ion,
びゅ⇔ダΒ͡エョ∠ ゅ∠ヰ∇レハ
∠ ラ
∠ ヱ⊥ギイ
͡ Α∠ Ι
∠ ヱ∠ ぴ
(and t hey will find no way of escape from it .), meaning, t hey will not be able t o avoid, avert ,
evade or elude t he Hellfire.
びれ
͡ ゅ∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱぴ
(And t hose who believe and do right eous good deeds,) meaning, t heir heart s were t rut hful and
t heir limbs obedient wit h t he right eous act s t hey were commanded, all t he while abandoning
t he evil t hey were prohibit ed from doing.
びゲ⊥ ⇒∠ヰ∇ルΙ
x や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠ ろ
∃ ⇒zレィ
∠ ∇ユヰ⊥ ヤ⊥カ
͡ ∇ギレ⊥ シ
∠ぴ
(We shall admit t hem t o Gardens under which rivers flow (Paradise)) meaning, t hey will t hink
of where t hey want t hese rivers t o flow and t hey will flow t here,
びや⇔ギ∠よぺ∠ べ∠ヰΒ͡プ リ
∠ Α͡ギヤ͡⇒∠カぴ
(t o dwell t herein forever), wit hout end or being removed from it .
びゅ6ボェ
∠ ヮ͡ ヤzャや ギ∠ ∇ハヱ∠ ぴ
(Allah's promise is t he t rut h), meaning, t his is a t rue promise from Allah, and verily, Allah's
promise shall come t o pass. Allah t hen said,
びΚ
⇔ Β͡ホ ヮ͡ ヤzャや リ
∠ ョ͡ ベ
⊥ ギ∠ ∇タぺ∠ ∇リョ∠ ヱ∠ ぴ
(and whose words can be t ruer t han t hose of Allah) meaning, none is more t rut hful in
st at ement and narrat ion t han Allah. There is no deit y wort hy of worship, or Lord except Him.
The Messenger of Allah used t o proclaim in his speech,
ヵ͡ ∇ギヰ∠ ∇ャや ゲ∠ ∇Βカ
∠ ヱ∠ ∩͡ぶや ュ⊥ ゅ∠ヤミ∠ ゑ ͡ Α͡ギエ
∠ ∇ャや ベ
∠ ギ∠ ∇タぺ∠ ラ z ま͡»
ケ͡ ヲ⊥ョほ⊥∇ャや ゲz セ∠ ヱ∠ ∩ユ∂ヤシヱ ヮΒヤハ ぶや ヴヤタ∃ギヨz ∠エョ⊥ ヵ ⊥ ∇ギワ∠
る∃ ハ
∠ ∇ギよ͡ zモミ⊥ ヱ∠ ∩∀るハ ∠ ∇ギよ͡ る∃ を∠ ギ∠ ∇エョ⊥ zモミ⊥ ヱ∠ ∩ゅ∠ヰゎ⊥ ゅ∠を∠ギ∇エョ⊥
«ケゅzレャや ヶ͡プ る∃ ャ∠ゅ∠ヤッ ∠ zモミ⊥ ヱ∠ ∩∀るャ∠ゅ∠ヤッ∠
(The most t rut hful speech is Allah's Speech, and t he best guidance is t he guidance of
Muhammad. The worst mat t ers are t he newly invent ed (in religion), every newly invent ed
mat t er is an innovat ion, and every innovat ion is a heresy, and every heresy is in t he Fire.)
る͡ ら∠ ∇ムレz ャや ヴzわェ
∠ ∩∠リョ͡ ∇ぽヨ⊥ ∇ャや∠ギ∇らバ∠ ∇ャや ょ
⊥ Β͡ダΑ⊥ ゅ∠ョ ヲ∠ ワ⊥ »
«ゅ∠ヰら⊥ ム∠ ∇レΑ⊥
(That is what st rikes t he believing servant , even t he problems t hat bot her him.)'' Ibn Jarir and
Abu Dawud also recorded t his Hadit h. Sa` id bin Mansur recorded t hat Abu Hurayrah said, "When
t he Ayah,
びや⇔ゲΒ͡ダル∠ Ι
∠ ヱ∠ ゅ⇔Β∂ ャ͡ヱ∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ヮ⊥ ャ∠ ∇ギイ
͡ Α∠ Ι
∠ ヱ∠ ぴ
(and he will not find any prot ect or or helper besides Allah,) ` Ali bin Abi Talhah report ed t hat
Ibn ` Abbas said; "Unless he repent s and Allah forgives him.'' Ibn Abi Hat im recorded it . Allah
t hen said,
びゅ⇔ヘΒ͡レェ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ る∠ ヤzョ͡ ノ∠ ら∠ ゎz やヱぴ
(And follows t he religion of Ibrahim t he Hanif (Monot heist ). ) referring t o Muhammad and his
following, unt il t he Day of Resurrect ion. Allah said,
や∠グ⇒∠ワヱ∠ ロ⊥ ヲ⊥バら∠ ゎz や リ
∠ Α͡グヤzャ∠ ユ∠ Β͡ワゲ∠ ∇よみ͡よ͡ サ
͡ ゅzレャや ヴ∠ャ∇ヱ∠ぺ ラz ま͡ぴ
びヴぁ ら͡ レz ャや
(Verily, among mankind who have t he best claim t o Ibrahim are t hose who followed him, and
t his Prophet ), and,
ゅ∠ョヱ∠ ゅ⇔ヘΒ͡レェ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ る∠ ヤzョ͡ ∇ノら͡ ゎz や ラ
͡ ぺ∠ マ
∠ ∇Βャ∠ま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ zユを⊥ ぴ
びリ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ ∠ ョ͡ ラ
∠ ゅ∠ミ
(Then, We have sent t he Revelat ion t o you (saying): "Follow t he religion of Ibrahim t he Hanif
(Monot heist ) and he was not of t he Mushrikin). The Hanif, int ent ionally and wit h knowledge,
avoids Shirk, he goes at t ent ively t o t he t rut h, allowing no one t o hinder him or st op him from
it .
びΚ
⇔ Β͡ヤカ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヮ⊥ zヤャや グ∠ ガ
∠ ゎz や∠ヱぴ
(And Allah did t ake Ibrahim as a Khalil (an int imat e friend)!) encourages following Ibrahim Al-
Khalil, because he was and st ill is an Imam whose conduct is followed and imit at ed. Indeed,
Ibrahim reached t he ult imat e closeness t o Allah t hat t he servant s seek, for he at t ained t he
grade of Khalil, which is t he highest grade of love. He acquired all t his due t o his obedience t o
His Lord, j ust as Allah has described him,
びリ
z ヰ⊥ ヨz ゎ∠ ほ∠プ∠ ろ
∃ ⇒∠ヨヤ͡ム∠ よ͡ ヮ⊥ ぁよケ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヴ∠ヤわ∠ ∇よや ク͡ ま͡ヱ∠ ぴ
(And (remember) when t he Lord of Ibrahim t ried him wit h (cert ain) commands, which he
fulfilled), and,
リ
∠ ョ͡ マ
⊥ Α∠ ∇ユャ∠ヱ∠ ゅ⇔ヘΒ͡レェ
∠ ヮ͡ ヤzャ͡ ゅ⇔わレ͡ ⇒∠ホ る⇔ ョz ぺ⊥ ラ
∠ ゅ∠ミ ユ∠ Β͡ワゲ∠ ∇よま͡ ラ
z ま͡ぴ
びリ ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや
(Verily, Ibrahim was an Ummah, obedient t o Allah, a Hanif, and he was not one of t he
Mushrikin). Al-Bukhari recorded t hat ` Amr bin Maymun said t hat when Mu` adh came back from
Yemen, he led t hem in t he Faj r prayer and recit ed,
びΚ
⇔ Β͡ヤカ
∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヮ⊥ zヤャや グ∠ ガ
∠ ゎz や∠ヱぴ
(And Allah did t ake Ibrahim as a Khalil!) One of t he men present comment ed, "Surely, t he eye
of Ibrahim's mot her has been comfort ed.'' Ibrahim was called Allah's Khalil due t o his Lord's
great love t owards him, on account of t he act s of obedience he performed t hat Allah loves and
prefers. We should ment ion here t hat in t he Two Sahihs, it is recorded t hat Abu Sa` id Al-Khudri
said t hat when t he Messenger of Allah gave t hem his last speech, he said,
«ゅ⇔ヤΒ͡ヤカ
∠ ユ∠ Β͡ワや∠ゲ∇よま͡ グ∠ ガ
∠ ゎz や ゅ∠ヨミ∠ ∩ゅ⇔ヤΒ͡ヤカ
∠ ヶ͡ルグ∠ ガ
∠ ゎz や ぶ
∠ やラ
z ま͡»
(Allah has chosen me as His Khalil, j ust as He has chosen Ibrahim as His Khalil.) Allah's
st at ement ,
びチ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョ∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
(And t o Allah belongs all t hat is in t he heavens and all t hat is in t he eart h.) means, everyt hing
and everyone are His propert y, servant s and creat ion, and He has full aut horit y over all of t his.
There is no one who can avert Allah's decision or quest ion His j udgment . He is never asked
about what He does due t o His might , abilit y, fairness, wisdom, compassion and mercy. Allah's
st at ement ,
びゅ⇔トΒ͡エョぁ ¬∃ ∇ヴセ
∠ あモム⊥ よ͡ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever Encompassing all t hings.) means, His knowledge encompasses everyt hing and
not hing concerning His servant s is ever hidden from Him. Not hing, even t he weight of an at om,
ever escapes His observat ion in t he heavens and eart h, nor anyt hing smaller or bigger t han
t hat .
ゅ∠ョヱ∠ リ
z ヰ͡ Β͡プ ∇ユム⊥ Β͡わ∇ヘΑ⊥ ヮ⊥ zヤャや モ͡ ホ⊥ ¬͡ べ∠ジレあ ャや ヴ͡プ マ ∠ ル∠ ヲ⊥わ∇ヘわ∠ ∇ジΑ∠ ヱ∠ ぴ
Ι∠ ヴ͡わ⇒∠ヤャzや ¬͡ べ∠ジレあ ャや ヴ∠ヨ⇒∠わΑ∠ ヴ͡プ ょ ͡ ⇒∠わム͡ ∇ャや ヴ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わΑ⊥
zリワ⊥ ヲ⊥エム͡ レ∠ゎ ラ∠ぺ ラ ∠ ヲ⊥らビ ∠ ∇ゲゎ∠ ヱ∠ zリヰ⊥ ャ∠ ょ ∠ わ͡ ミ⊥ ゅ∠ョ リ z ヰ⊥ ル∠ ヲ⊥ゎ∇ぽゎ⊥
ヴ∠ヨ⇒∠わΒ∠ ∇ヤャ͡ ∇やヲ⊥ョヲ⊥ボゎ∠ ラ∠ぺヱ∠ ラ ͡ ギ∠ ∇ャヲ͡ ∇ャや リ
∠ ョ͡ ∠リΒ͡ヘ∠バ∇ツ∠わ∇ジヨ⊥ ∇ャや∠ヱ
ヮ͡ よ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ z み͡プ∠ ゲ∃ ∇Βカ ∠ ∇リョ͡ ∇やヲ⊥ヤバ∠ ∇ヘゎ∠ ゅ∠ョヱ∠ テ ͡ ∇ジボ͡ ∇ャゅ͡よ
び ゅ⇔ヨΒ͡ヤハ ∠
(127. They ask your legal inst ruct ion concerning women. Say: "Allah inst ruct s you about t hem,
and about what is recit ed unt o you in t he Book concerning t he orphan girls whom you give not
what t hey deserve and yet whom you desire t o marry, and t he children who are weak and
oppressed, and t hat you st and firm for j ust ice t o orphans. And what ever good you do, Allah is
Ever All-Aware of it .)
The Ruling Concerning Female Orphans
Al-Bukhari recorded t hat ` A'ishah said about t he Ayah,
びリ
z ヰ͡ Β͡プ ∇ユム⊥ Β͡わ∇ヘΑ⊥ ヮ⊥ zヤャや モ
͡ ホ⊥ ¬͡ べ∠ジレあ ャや ヴ͡プ マ
∠ ル∠ ヲ⊥わ∇ヘわ∠ ∇ジΑ∠ ヱ∠ ぴ
(They ask your inst ruct ion concerning women. Say, "Allah inst ruct s you about t hem...) unt il,
ゅ∠ョヱ∠ リ
z ヰ͡ Β͡プ ∇ユム⊥ Β͡わ∇ヘΑ⊥ ヮ⊥ zヤャや モ
͡ ホ⊥ ¬͡ べ∠ジレあ ャや ヴ͡プ マ∠ ル∠ ヲ⊥わ∇ヘわ∠ ∇ジΑ∠ ヱ∠ ぴ
びょ͡ ⇒∠わム͡ ∇ャや ヴ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わΑ⊥
(They ask your inst ruct ion concerning women. Say, "Allah inst ruct s you about t hem and about
what is recit ed unt o you in t he Book...") What is meant by Allah's saying, ` And about what is
recit ed unt o you in t he Book' is t he former verse which said,
ゅ∠ョ ∇やヲ⊥エム͡ ルゅ∠プ ヴ∠ヨ⇒∠わΒ∠ ∇ャや ヴ͡プ ∇やヲ⊥トジ ͡ ∇ボゎ⊥ Ιz ぺ∠ ∇ユわ⊥ ∇ヘカ
͡ ∇ラま͡ヱ∠ ぴ
び¬͡ べ∠ジレあ ャや リ
∠ ョあ ∇ユム⊥ ャ∠ ゆ
∠ ゅ∠デ
(If you fear t hat you shall not be able t o deal j ust ly wit h t he orphan girls, t hen marry (ot her)
women of your choice.)'' ` A'ishah said, "Allah's st at ement ,
びラ
͡ ギ∠ ∇ャヲ͡ ∇ャや リ
∠ ョ͡ ∠リΒ͡ヘ∠バ∇ツ∠わ∇ジヨ⊥ ∇ャや∠ヱぴ
(and t he children who are weak and oppressed,) t hat during t he t ime of Jahiliyyah, t hey used
t o deny young children and females a share of inherit ance. So Allah's st at ement ,
びzリヰ⊥ ャ∠ ょ
∠ わ͡ ミ⊥ ゅ∠ョ リ
z ヰ⊥ ル∠ ヲ⊥ゎ∇ぽゎ⊥ Ι
∠ぴ
(you give not what t hey deserve) t hus prohibit ing t his pract ice and designat ing a fixed share for
each,
びリ
͡ ∇ΒΒ∠ ん∠ ∇ルΙ
y やナ
あェ∠ モ
⊥ ∇んョ͡ ゲ͡ ミ∠ グz ヤ͡ャぴ
(To t he male, a port ion equal t o t hat of t wo females..) whet her t hey were young or old, as
Sa` id bin Jubayr and ot hers st at ed. Sa` id bin Jubayr said about Allah's st at ement ,
びテ
͡ ∇ジボ͡ ∇ャゅ͡よ ヴ∠ヨ⇒∠わΒ∠ ∇ヤャ͡ ∇やヲ⊥ョヲ⊥ボゎ∠ ラ∠ぺヱ∠ ぴ
(and t hat you st and firm for j ust ice t o orphans.) "Just as when she is beaut iful and wealt hy you
would want t o marry her and have her for yourself, so when she is not wealt hy or beaut iful,
marry her and have her for yourself.'' Allah's st at ement ,
びゅ⇔ヨΒ͡ヤハ
∠ ヮ͡ よ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z み͡プ∠ ゲ∃ ∇Βカ
∠ ∇リョ͡ ∇やヲ⊥ヤバ∠ ∇ヘゎ∠ ゅ∠ョヱ∠ ぴ
r(And what ever good you do, Allah is Ever All-Aware of it .) encourages performing t he good
deeds and fulfilling t he commandment s, and st at es t hat Allah is knowledgeable of all of t his
and He will reward for it in t he best and most perfect manner.
ゅ⇔ッや∠ゲ∇ハま͡ ∇ヱぺ∠ や⇔コヲ⊥ゼル⊥ ゅ∠ヰヤ͡∇バよ∠ リ͡ョ ∇ろヘ∠ ⇒∠カ り∀ ぺ∠ゲ∠ ∇ョや ラ ͡ ま͡ヱ∠ ぴ
ゅ⇔エ∇ヤタ⊥ ゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ゅ∠エヤ͡∇ダΑ⊥ ラ∠ぺ べヨ∠ ヰ͡ ∇Βヤ∠ハ ∠ ゥ ∠ ∇ゅレ∠ ィ
⊥ Κ ∠ プ∠
ラ͡まヱ∠ ウ zゼぁ ャや ザ ⊥ ヘ⊥ ルΕや れ ͡ ゲ∠ ツ
͡ ∇ェぺ⊥ヱ∠ ∀ゲ∇Β∠カ ウ ⊥ ∇ヤダ
ぁ ャや∠ヱ
び や⇔ゲΒ͡らカ
∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨ͡よ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z み͡プ∠ ∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヲ⊥レジ͡ ∇エゎ⊥
∇ヲャ∠ヱ∠ ¬͡ べ∠ジレあ ャや リ ∠ ∇Βよ∠ ∇やヲ⊥ャギ͡ ∇バゎ∠ ラ∠ぺ ∇やヲ⊥バΒ͡トわ∠ ∇ジゎ∠ リ∠ャヱ∠ ぴ
る͡ ボ∠ ヤzバ∠ ヨ⊥ ∇ャゅ∠ミ ゅ∠ワヱ⊥ケグ∠ わ∠ プ∠ モ
͡ ∇Βヨ∠ ∇ャや zモミ⊥ ∇やヲヤ⊥Β͡ヨゎ∠ Κ ∠ プ∠ ∇ユわ⊥ ∇タゲ∠ ェ
∠
ゅ⇔ヨΒ͡ェケz や⇔ケヲ⊥ヘビ ∠ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラ z み͡プ∠ ∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヲ⊥エヤ͡∇ダゎ⊥ ラ͡まヱ∠
ヮ⊥ zヤャや ∠ラゅ∠ミ∠ヱ ヮ͡ わ͡ バ∠ シ ∠ リあョ 6Κミ⊥ ヮ⊥ zヤャや リ ͡ ∇ピΑ⊥ ゅ∠ホゲz ヘ∠ わ∠ Α∠ ラ͡まヱ∠ -
び ゅ⇔ヨΒ͡ムェ ∠ ゅ⇔バ͡シヱ∠
(128. And if a woman fears cruelt y or desert ion on her husband's part , t here is no sin on t hem
bot h if t hey make t erms of peace bet ween t hemselves; and making peace is bet t er. And human
souls are swayed by greed. But if you do good and have Taqwa, verily, Allah is Ever Well-
Acquaint ed wit h what you do.) (129. You will never be able t o do perfect j ust ice bet ween
wives even if it is your ardent desire, so do not incline t oo much t o one of t hem so as t o leave
t he ot her hanging. And if you do j ust ice, and do all t hat is right and have Taqwa, t hen Allah is
Ever Oft -Forgiving, Most Merciful.) (130. But if t hey separat e (by divorce), Allah will provide
abundance for everyone of t hem from His bount y. And Allah is Ever All-Sufficient for His
creat ures' needs, All-Wise.)
びゅ⇔エ∇ヤタ
⊥ ゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ゅ∠エヤ͡∇ダΑ⊥ ラ∠ぺ べ∠ヨヰ͡ ∇Βヤ∠ハ
∠ ゥ
∠ ∇ゅレ∠ ィ
⊥ Κ
∠ プ∠ ぴ
(t here is no sin on t hem bot h if t hey make t erms of peace bet ween t hemselves;) He t hen said,
び∀ゲ∇Β∠カ ウ
⊥ ∇ヤダ
ぁ ャや∠ヱぴ
(and making peace is bet t er) t han divorce. Allah's st at ement ,
びウ
zゼ
ぁ ャや ザ
⊥ ヘ⊥ ルΕや れ
͡ ゲ∠ ツ
͡ ∇ェぺ⊥ヱ∠ ぴ
(And human souls are swayed by greed.) means, coming t o peaceful t erms, even when it
involves forfeit ing some right s, is bet t er t han part ing. Abu Dawud At -Tayalisi recorded t hat Ibn
` Abbas said, "Sawdah feared t hat t he Messenger of Allah might divorce her and she said, ` O
Messenger of Allah! Do not divorce me; give my day t o ` A'ishah.' And he did, and lat er on Allah
sent down,
ゅ⇔ッや∠ゲ∇ハま͡ ∇ヱぺ∠ や⇔コヲ⊥ゼル⊥ ゅ∠ヰヤ͡∇バよ∠ リ͡ョ ∇ろヘ∠ ⇒∠カ り∀ ぺ∠ゲ∠ ∇ョや ラ ͡ ま͡ヱ∠ ぴ
びべ∠ヨヰ͡ ∇Βヤ∠ハ
∠ ゥ ∠ ∇ゅレ∠ ィ
⊥ Κ ∠ プ∠
(And if a woman fears cruelt y or desert ion on her husband's part , t here is no sin on t hem bot h)
Ibn ` Abbas said, "What ever (legal agreement ) t he spouses mut ually agree t o is allowed.''. At -
Tirmidhi recorded it and said, "Hasan Gharib''. In t he Two Sahihs, it is recorded t hat ` A'ishah
said t hat when Sawdah bint Zam` ah became old, she forfeit ed her day t o ` A'ishah, and t he
Prophet used t o spend Sawdah's night wit h ` A'ishah. There is a similar narrat ion also collect ed
by Al-Bukhari. Al-Bukhari also recorded t hat ` A'ishah comment ed;
び∀ゲ∇Β∠カ ウ
⊥ ∇ヤダ
ぁ ャや∠ヱぴ
(And making peace is bet t er). ` Ali bin Abi Talhah relat ed t hat Ibn ` Abbas said t hat t he Ayah
refers t o, "When t he husband gives his wife t he choice bet ween st aying wit h him or leaving
him, as t his is bet t er t han t he husband preferring ot her wives t o her.'' However, t he apparent
wording of t he Ayah refers t o t he set t lement where t he wife forfeit s some of t he right s she has
over her husband, wit h t he husband agreeing t o t his concession, and t hat t his set t lement is
bet t er t han divorce. For inst ance, t he Prophet kept Sawdah bint Zam` ah as his wife aft er she
offered t o forfeit her day for ` A'ishah. By keeping her among his wives, his Ummah may follow
t his kind of set t lement . Since set t lement and peace are bet t er wit h Allah t han part ing, Allah
said,
び∀ゲ∇Β∠カ ウ
⊥ ∇ヤダ
ぁ ャや∠ヱぴ
(and making peace is bet t er). Divorce is not preferred wit h Allah. The meaning of Allah's
st at ement ,
∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z み͡プ∠ ∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヲ⊥レジ
͡ ∇エゎ⊥ ラま͡ヱ∠ ぴ
びや⇔ゲΒ͡らカ
∠
(But if you do good and have Taqwa, verily, Allah is Ever Well-Acquaint ed wit h what you do) if
you are pat ient wit h t he wife you dislike and t reat her as ot her wives are t reat ed, t hen Allah
knows what you do and will reward you for it perfect ly. Allah's st at ement ,
∇ヲャ∠ヱ∠ ¬͡ べ∠ジレあ ャや リ
∠ ∇Βよ∠ ∇やヲ⊥ャギ͡ ∇バゎ∠ ラ∠ぺ ∇やヲ⊥バΒ͡トわ∠ ∇ジゎ∠ リ∠ャヱ∠ ぴ
び∇ユわ⊥ ∇タゲ∠ ェ
∠
(You will never be able t o do perfect j ust ice bet ween wives even if it is your ardent desire,)
means, O people! You will never be able t o be perfect ly j ust bet ween wives in every respect .
Even when one divides t he night s j ust ly bet ween wives, t here will st ill be various degrees
concerning love, desire and sexual int imacy, as Ibn ` Abbas, ` Ubaydah As-Salmani, Muj ahid, Al-
Hasan Al-Basri and Ad-Dahhak bin Muzahim st at ed. Imam Ahmad and t he collect ors of t he
Sunan recorded t hat ` A'ishah said, "The Messenger of Allah used t o t reat his wives equally and
proclaim,
びモ
͡ ∇Βヨ∠ ∇ャや zモミ⊥ ∇やヲ⊥ヤΒ͡ヨゎ∠ Κ
∠ プ∠ ぴ
(so do not incline t oo much t o one of t hem) means, when you like one of your wives more t han
ot hers, do not exaggerat e in t reat ing her t hat way,
や⇔ケヲ⊥ヘビ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z み͡プ∠ ∇やヲ⊥ボわz ゎ∠ ヱ∠ ∇やヲ⊥エヤ͡∇ダゎ⊥ ラ͡まヱ∠ ぴ
びゅ⇔ヨΒ͡ェケz
(And if you do j ust ice, and do all t hat is right and have Taqwa, t hen Allah is Ever Oft -Forgiving,
Most Merciful.) The Ayah st at es: If you do j ust ice and divide equally in what you have power
over, while fearing Allah in all condit ions, t hen Allah will forgive you t he favorit ism t hat you
showed t o some of your wives. Allah t hen said,
ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ヮ͡ わ͡ バ∠ シ
∠ リあョ 6Κミ⊥ ヮ⊥ zヤャや リ
͡ ∇ピΑ⊥ ゅ∠ホゲz ヘ∠ わ∠ Α∠ ラ͡まヱ∠ ぴ
び ゅ⇔ヨΒ͡ムェ ∠ ゅ⇔バ͡シヱ∠
(But if t hey separat e (divorce), Allah will provide abundance for everyone of t hem from His
bount y. And Allah is Ever All-Sufficient for His creat ures' needs, All-Wise. ) This is t he t hird
case bet ween husband and wife, in which divorce occurs. Allah st at es t hat if t he spouses
separat e by divorce, t hen Allah will suffice t hem by giving him a bet t er wife and her a bet t er
husband. The meaning of,
びゅ⇔ヨΒ͡ムェ
∠ ゅ⇔バシ
͡ ヱ∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever All-Sufficient for His creat ures' needs, All-Wise.) is: His favor is t remendous,
His bount y is enormous and He is All-Wise in all His act ions, decisions and commandment s.
∇ギボ∠ ャ∠ヱ∠ チ͡ ∇ケΙ x や ヴ͡プ ゅ∠ョヱ∠ れ ͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
ラ
͡ ぺ∠ ∇ユム⊥ ⇒zΑま͡ヱ∠ ∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ ょ ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ ∠ Α͡グャzや ゅ∠レ∇Βタ
z ヱ∠
れ
͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ ラ z み͡プ∠ ∇やヱ⊥ゲヘ⊥ ∇ムゎ∠ ラ͡まヱ∠ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や
ゅ∠ョ ヮ͡ ヤzャ∠ヱ - や⇔ギΒ͡ヨェ ∠ ゅ⇔Β∂ レ͡ ビ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ チ ͡ ∇ケΙ x や ヴ͡プ ゅ∠ョヱ∠
Κ
⇔ Β͡ミヱ∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ チ ͡ ∇ケΙ x や ヴ͡プ ゅ∠ョヱ∠ れ ͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ
リ
∠ Α͡ゲカ ∠ ゅ⇒͡よ れ͡ ∇ほΑ∠ ヱ∠ サ ⊥ ゅzレャや ゅ∠ヰΑぁ ぺ∠ ∇ユム⊥ ∇らワ͡ ∇グΑ⊥ ∇ほゼ
∠ Α∠ ラ͡ま -
ゆ
∠ や∠ヲを∠ ギ⊥ Α͡ゲΑ⊥ ラ ∠ ゅ∠ミ リzョ - や⇔ゲΑ͡ギホ∠ マ ∠ ャ͡ク ヴ∠ヤハ ∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠
ヮ⊥ zヤャや ラ ∠ ゅ∠ミヱ∠ り͡ ゲ∠ カ
͡Ι x や∠ヱ ゅ∠Β∇ルギぁ ャや ゆ⊥ や∠ヲを∠ ヮ͡ ヤzャや ギ∠ レ͡バプ∠ ゅ∠Β∇ルギぁ ャや
び や⇔ゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ ∠
(131. And t o Allah belongs all t hat is in t he heavens and all t hat is in t he eart h. And verily, We
have recommended t o t he People of t he Script ure before you, and t o you t hat you have Taqwa
of Allah. But if you disbelieve, t hen unt o Allah belongs all t hat is in t he heavens and all t hat is
in t he eart h, and Allah is Ever Rich (free of any needs), Wort hy of all praise.) (132. And t o Allah
belongs all t hat is in t he heavens and all t hat is in t he eart h. And Allah is Ever All-Sufficient as
Disposer of affairs.) (133. If He wills, He can t ake you away, O people, and bring ot hers. And
Allah is Ever All-Pot ent over t hat .) (134. Whoever desires t he rewards of t his life, t hen wit h
Allah is t he reward of t his worldly life and of t he Hereaft er. And Allah is Ever All-Hearer, All-
Seer.)
ヴ͡プ ゅ∠ョヱ∠ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ ラ
z み͡プ∠ ∇やヱ⊥ゲヘ⊥ ∇ムゎ∠ ラ͡まヱ∠ ぴ
びチ ͡ ∇ケΙ xや
(But if you disbelieve, t hen unt o Allah belongs all t hat is in t he heavens and all t hat is in t he
eart h). In anot her Ayah, Allah said t hat Musa said t o his people,
ラ
z み͡プ∠ ゅ⇔バΒ͡ヨィ
∠ チ
͡ ∇ケΙ
x や ヴ͡プ リ∠ョヱ∠ ∇ユわ⊥ ル∠ぺ ∇やヱ⊥ゲヘ⊥ ∇ムゎ∠ ラ͡まぴ
び∀ギΒ͡ヨェ ∠ ヴx レ͡ ピ∠ ャ∠ ヮ∠ ヤzャや
("If you disbelieve, you and all on t he eart h t oget her, t hen verily, Allah is Rich (free of any
need), Owner of all praise.''). Allah said,
び∀ギΒ͡ヨェ
∠ ヴ
x レ͡ ビ
∠ ヮ⊥ ヤzャや∠ヱ ヮ⊥ zヤャや ヴ∠レ∇ピわ∠ ∇シやzヱ ∇やヲzャ∠ヲ∠ゎ∠ヱ ∇やヱ⊥ゲヘ∠ ム∠ プ∠ ぴ
(So t hey disbelieved and t urned away. But Allah was not in need (of t hem). And Allah is Rich
(free of any need), Wort hy of all praise) meaning, He is far t oo Rich t han t o need His servant s,
and wort hy of all praise in all His decisions and commandment s. The meaning of Allah's
st at ement ,
ヴ∠ヘミ∠ ヱ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョヱ∠ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
びΚ⇔ Β͡ミヱ∠ ヮ͡ ヤzャゅ͡よ
(And t o Allah belongs all t hat is in t he heavens and all t hat is in t he eart h. And Allah is Ever All-
Sufficient as a Disposer of affairs.) He has perfect wat ch over every soul, knowing what it
deserves, He is t he Wat cher, and Wit ness of all t hings. Allah's st at ement ,
ラ
∠ ゅ∠ミヱ∠ リ
∠ Α͡ゲカ
∠ ゅ⇒͡よ れ
͡ ∇ほΑ∠ ヱ∠ サ
⊥ ゅzレャや ゅ∠ヰΑぁ ぺ∠ ∇ユム⊥ ∇らワ͡ ∇グΑ⊥ ∇ほゼ
∠ Α∠ ラ͡まぴ
び や⇔ゲΑ͡ギホ∠ マ ∠ ャ͡ク ヴヤ∠ハ ∠ ヮ⊥ zヤャや
(If He wills, He can t ake you away, O people, and bring ot hers. And Allah is Ever All-Pot ent
over t hat .) means, He is able t o t ake you away and replace you wit h ot her people if you
disobey Him. In a similar Ayah, Allah said,
Ι
∠ zユを⊥ ∇ユミ⊥ ゲ∠ ∇Βビ
∠ ゅ⇔ョ∇ヲホ∠ ∇メギ͡ ∇らわ∠ ∇ジΑ∠ ∇や∇ヲャzヲ∠ わ∠ ゎ∠ ラ͡まヱ∠ ¬⊥ へゲ∠ ボ∠ ヘ⊥ ∇ャやぴ
び∇やヲ⊥ルヲ⊥ムΑ∠
(And if you t urn away, He will exchange you for some ot her people and t hey will not be your
likes) Allah's st at ement ,
ゅ∠Β∇ルギぁ ャや ゆ
⊥ やヲ∠ を∠ ヮ͡ ヤzャや ギ∠ レ͡バプ∠ ゅ∠Β∇ルギぁ ャや ゆ
∠ や∠ヲを∠ ギ⊥ Α͡ゲΑ⊥ ラ
∠ ゅ∠ミ リzョぴ
びり͡ ゲ∠ カ
͡Ι
x や∠ヱ
(Whoever desires t he rewards of t his life, t hen wit h Allah is t he reward of t his worldly life and
of t he Hereaft er.) means, O t hose whose ult imat e desire is t his life, know t hat Allah owns t he
rewards of t his life and t he Hereaft er. Therefore, if you ask Allah for bot h, He will enrich you,
award you and suffice for you. As Allah said,
びヮ͡ を͡ ∇ゲェ
∠ ヴ͡プ ヮ⊥ ャ∠ ∇キゴ͡ ル∠ り͡ ゲ∠ カ
͡Ιxやゐ
∠ ∇ゲェ
∠ ギ⊥ Α͡ゲΑ⊥ ラ
∠ ゅ∠ミ リ∠ョぴ
(Whosoever desires (by his deeds) t he reward of t he Hereaft er, We give him increase in his
reward), and
¬⊥ べ∠ゼル∠ ゅ∠ョ ゅ∠ヰΒ͡プ ヮ⊥ ャ∠ ゅ∠レ∇ヤイ
zハ∠ る∠ ヤ∠イ
͡ ⇒∠バ∇ャや ギ⊥ Α͡ゲΑ⊥ ラ
∠ ゅ∠ミ リzョぴ
びギ⊥ Α͡ゲルぁ リ∠ヨャ͡
(Whoever desires t he quick-passing (t ransit ory enj oyment of t his world), We readily grant him
what We will for whom We like) unt il,
びヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ∇ユヰ⊥ ツ
∠ ∇バよ∠ ゅ∠レ∇ヤツ
z プ∠ ブ
∠ ∇Βミ∠ ∇ゲヌ
⊥ ルやぴ
(See how We prefer one above anot her (in t his world)). So Allah said here,
びや⇔ゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever All-Hearer, All-Seer.)
テ
͡ ∇ジボ͡ ∇ャゅ͡よ リ ∠ Β͡ョやzヲホ∠ ∇やヲ⊥ルヲ⊥ミ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ャや ヱ͡ ぺ∠ ∇ユム⊥ ジ ͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ ∠ ∇ヲャ∠ヱ∠ ヮ͡ ヤzャ ¬͡ へ∠ギヰ∠ セ ⊥
ゅ∠ヨヰ͡ よ͡ ヴ∠ャ∇ヱ∠ぺ ヮ⊥ zヤャゅ∠プ や⇔ゲΒ∠ボプ∠ ∇ヱぺ∠ ゅ⇔Β∂ レ͡ ビ
∠ ∇リム⊥ Α∠ ラ͡ま リ ∠ Β͡よゲ∠ ∇ホΙ
x や∠ヱ
∇ヱぺ∠ ∇やヱ⊥ヲ∇ヤゎ∠ ラ͡まヱ∠ ∇やヲ⊥ャギ͡ ∇バゎ∠ ラ∠ぺ ン∠ヲヰ∠ ∇ャや ∇やヲ⊥バら͡ わz ゎ∠ Κ ∠ プ∠
び や⇔ゲΒ͡らカ
∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨ͡よ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラz み͡プ∠ ∇やヲ⊥ッ͡ゲ∇バゎ⊥
(135. O you who believe! St and out firmly for j ust ice, as wit nesses t o Allah, even t hough it be
against yourselves, or your parent s, or your kin, be he rich or poor, Allah is a bet t er Prot ect or
t o bot h. So follow not t he lust s, lest you may avoid j ust ice; and if you Talwu or Tu` ridu, it ,
verily, Allah is Ever Well-Acquaint ed wit h what you do.)
び∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ
∠ ∇ヲャ∠ヱ∠ ぴ
(even t hough it be against yourselves,) meaning, give correct t est imony, and say t he t rut h
when you are asked about it , even if harm will effect you as a consequence. Indeed, Allah shall
make a way out and give relief for t hose who obey Him in every mat t er. Allah's st at ement ,
びリ
∠ Β͡よゲ∠ ∇ホΙ
x や∠ヱ リ
͡ ∇Αギ∠ ャ͡ヲ∠ ∇ャや ヱ͡ ぺ∠ぴ
(or your parent s, or your kin,) means, even if you have t o t est ify against your parent s and kin,
do not compromise for t heir sake. Rat her, give t he correct and j ust wit ness even if t hey are
harmed in t he process, for t he t rut h presides above everyone and is preferred t o everyone.
Allah's st at ement ,
びょ
͡ ⇒∠わム͡ ∇ャゅ͡よ ユ⊥ヰわ∠ レ∠ ジ
͡ ∇ャぺ∠ ラ
∠ ヱ⊥ヲ∇ヤΑ∠ ゅ⇔ボΑ͡ゲヘ∠ ャ∠ ∇ユヰ⊥ ∇レョ͡ ラ
z ま͡ヱ∠ ぴ
(And verily, among t hem is a part y who Yalwuna (dist ort ) t he Book wit h t heir t ongues (as t hey
read)). Tu` ridu, includes hiding and wit hholding t he t est imony. Allah said,
∇ラぺ∠ モ
∠ ∇らホ∠ ヮ͡ ゎ͡ キ∠ ゅ∠ヰゼ
∠ よ͡ ヶ͡ゎ∇ほΑ∠ ヵ͡グャzや ¬͡ や∠ギヰ∠ ゼ
ぁ ャや ゲ⊥ ∇Βカ
∠»
«ゅ∠ヰャ∠ほ∠∇ジΑ⊥
(The best wit ness is he who discloses his t est imony before being asked t o do so.) Allah t hen
warned,
びや⇔ゲΒ͡らカ
∠ ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z み͡プ∠ ぴ
(Verily, Allah is Ever Well-Acquaint ed wit h what you do.) and will reward or punish you
accordingly.
びモ
⊥ ∇らホ∠ リ͡ョ メ
∠ ゴ∠ルぺ∠ ン͡グャzや ょ
͡ ⇒∠わム͡ ∇ャや∠ヱぴ
(and t he Script ure which He sent down t o t hose before (him);) refers t o t he previously revealed
divine Books. Allah t hen said,
びΚ
⇔ Β͡らシ
∠ ∇ユヰ⊥ Α∠ ギ͡ ∇ヰΒ∠ ャ͡ Ι
∠ ヱ∠ ∇ユヰ⊥ ャ∠ ゲ∠ ヘ͡ ∇ピΒ∠ ャ͡ ヮ⊥ zヤャや ∇リム⊥ Α∠ ∇ユャzぴ
(Allah will not forgive t hem, nor guide t hem on t he (right ) way). Ibn Abi Hat im recorded t hat
his fat her said t hat Ahmad bin ` Abdah relat ed t hat Hafs bin Jami' said t hat Samak said t hat
` Ikrimah report ed t hat Ibn ` Abbas comment ed;
び ゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ ャ∠ ラ
z ほ∠よ͡ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ゲ͡ ゼ
あ よ∠ ぴ
(Give t o t he hypocrit es t he t idings t hat t here is for t hem a painful t orment .) Hence, t he
hypocrit es have t his charact erist ic, for t hey believe, t hen disbelieve, and t his is why t heir
heart s become sealed. Allah describes t he hypocrit es as t aking t he disbelievers as friends
inst ead of t he believers, meaning t hey are t he disbelievers' support ers in realit y, for t hey give
t hem t heir loyalt y and friendship in secret . They also say t o disbelievers when t hey are alone
wit h t hem, "We are wit h you, we only mock t he believers by pret ending t o follow t heir
religion.'' Allah said, while chast ising t hem for being friends wit h t he disbelievers,
びゅ⇔バΒ͡ヨィ
∠ り⊥ zゴバ͡ ∇ャや ヮ͡ ヤzヤ͡プ∠ り∠ ゴz バ͡ ∇ャや ギ⊥ Α͡ゲΑ⊥ ラ
∠ ゅ∠ミ リ∠ョぴ
(Whosoever desires honor, t hen t o Allah belong all honor), and,
リ
z ム͡ ⇒∠ャヱ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ヱ∠ ヮ͡ ャ͡ヲ⊥シゲ∠ ャ͡ヱ∠ り⊥ zゴバ͡ ∇ャや ヮ͡ ヤzャ͡ヱ∠ ぴ
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ リ ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや
(But honor belongs t o Allah, and t o His Messenger, and t o t he believers, but t he hypocrit es
know not ). The st at ement t hat honor is Allah's Alone, is meant t o encourage t he servant s t o
adhere t o t heir servit ude t o Allah and t o be among His fait hful servant s who will gain vict ory in
t his life and when t he Wit nesses st and up t o t est ify on t he Day of Resurect ion. Allah's
st at ement ,
ろ
͡ ⇒∠Αや∠¬ ∇ユわ⊥ ∇バヨ͡ シ
∠ や∠クま͡ ∇ラぺ∠ ょ ͡ ⇒∠わム͡ ∇ャや ヴ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ メ ∠ ゴz ル∠ ∇ギホ∠ ヱ∠ ぴ
ヴzわェ
∠ ∇ユヰ⊥ バ∠ ョ∠ ∇やヱ⊥ギバ⊥ ∇ボゎ∠ Κ ∠ プ∠ ゅ∠ヰよ͡ ぺ⊥ゴ∠ ∇ヰわ∠ ∇ジΑ⊥ ヱ∠ ゅ∠ヰよ͡ ゲ⊥ ヘ∠ ム∠ Α⊥ ヮ͡ ヤzャや
び∇ユヰ⊥ ヤ⊥∇んあョ や⇔ク͡ま ∇ユム⊥ ルz ま͡ ロ͡ ゲ͡ ∇Βビ
∠ ゑ
∃ Α͡ギェ∠ ヴ͡プ ∇やヲ⊥ッヲ⊥ガΑ∠
(And it has already been revealed t o you in t he Book t hat when you hear t he verses of Allah
being denied and mocked at , t hen sit not wit h t hem, unt il t hey engage in t alk ot her t han t hat ;
cert ainly in t hat case you would be like t hem.) The Ayah means, if you st ill commit t his
prohibit ion aft er being aware of it s prohibit ion, sit t ing wit h t hem where Allah's Ayat are
rej ect ed, mocked at and denied, and you sanct ion such conduct , t hen you have part icipat ed
wit h t hem in what t hey are doing. So Allah said,
¬∃ ∇ヴセ
∠ リあョ ユ͡ヰよ͡ ゅ∠ジェ
͡ ∇リョ͡ ラ∠ ヲ⊥ボわz Α∠ リ ∠ Α͡グャzや ヴ∠ヤハ ∠ ゅ∠ョヱ∠ ぴ
びラ∠ ヲ⊥ボわz Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ン∠ゲ∇ミク͡ リ͡ム⇒∠ャヱ∠
(Those who fear Allah, keep t heir dut y t o Him and avoid evil, are not responsible for t hem (t he
disbelievers) in any case, but (t heir dut y) is t o remind t hem, t hat t hey may have Taqwa).
Allah's st at ement ,
ユ∠ レz ヰ∠ ィ
∠ ヴ͡プ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや∠ヱ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ノ⊥ ョ͡ ゅ∠ィ ヮ∠ ヤzャや ラ
z ま͡ぴ
びゅ⇔バΒ͡ヨィ
∠
(Surely, Allah will collect t he hypocrit es and disbelievers all t oget her in Hell.) means, j ust as
t he hypocrit es part icipat e in t he Kufr of disbelievers, Allah will j oin t hem all t oget her t o reside
in t he Fire for et ernit y, dwelling in t orment , punishment , enchained, rest rained and in drinking
boiling wat er.
び∀ょΒ͡ダ∠ル リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ラ
∠ ゅ∠ミ ラ͡まヱ∠ ぴ
(But if t he disbelievers gain a success,) by gaining vict ory over t he believers somet imes, j ust as
occurred during Uhud, for surely, t he Messengers are t est ed, but t he final vict ory is t heirs.
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや リ
∠ ョあ ∇ユム⊥ ∇バレ∠ ∇ヨル∠ ヱ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ∇クヲ͡ ∇エわ∠ ∇ジル∠ ∇ユャ∠ぺ∠ ∇やヲ⊥ャゅ∠ホぴ
(t hey say (t o t hem), "Did we not gain mast ery over you and did we not prot ect you from t he
believers'') meaning, did we not help you in secret and t ry our best t o confuse t he believers and
weaken t heir resolve, unt il you gained vict ory over t hem This st at ement of t he hypocrit es is an
at t empt t o st rengt hen relat ions wit h t he disbelievers, because t hey pret end t o be friends wit h
bot h part ies so t hat t hey will be safe from t heir harm, due t o t heir weak fait h and lack of
cert aint y. Allah said,
びΚ
⇔ Β͡らシ
∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ∠ヤハ
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ヮ⊥ ヤzャや モ
∠ バ∠ ∇イΑ∠ リャ∠ヱ∠ ぴ
(And never will Allah grant t o t he disbelievers a way (t o t riumph) over t he believers). ` Abdur-
Razzaq recorded t hat Yasi` Al-Kindi said, "A man came t o ` Ali bin Abi Talib and said, ` What
about t his Ayah,
びΚ
⇔ Β͡らシ
∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ∠ヤハ
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ヮ⊥ ヤzャや モ
∠ バ∠ ∇イΑ∠ リ∠ャヱ∠ ぴ
(And never will Allah grant t o t he disbelievers a way (t o t riumph) over t he believers.) ` Ali said,
` Come closer, come closer. Allah will j udge bet ween you on t he Day of Resurrect ion, and He
will not grant vict ory for t he disbelievers over t he believers.' '' Ibn Jurayj recorded t hat ` At a'
Al-Khurasani said t hat Ibn ` Abbas said t hat ,
びΚ
⇔ Β͡らシ
∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ∠ヤハ
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ヮ⊥ ヤzャや モ
∠ バ∠ ∇イΑ∠ リ∠ャヱ∠ ぴ
(And never will Allah grant t o t he disbelievers a way (t o t riumph) over t he believers.) "Will
occur on t he Day of Resurrect ion.'' As-Suddi recorded t hat Abu Malik Al-Ashj a` i said t hat it
occurs on t he Day of Resurrect ion. As-Suddi said t hat "way'' means, proof. It is possible t hat t he
meaning of, ` and never will Allah grant t o t he disbelievers a way (t o t riumph) over t he
believers', is in t his life by being unable t o ext erminat e t he believers complet ely, alt hough t hey
somet imes gain vict ory over some Muslims. However, t he Final Triumph will be for t he
believers in t his life and t he Hereaft er. Allah said,
り͡ ヲ∠Βエ
∠ ∇ャや ヴ͡プ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ゅ∠レ∠ヤシ
⊥ ケ⊥ ゲ⊥ ダ
⊥ レ∠レャ∠ ゅzル͡まぴ
びゅ∠Β∇ルギぁ ャや
(Verily, We will indeed make vict orious Our Messengers and t hose who believe in t he worldly
life) This provides a rebut t al t o t he wishes of t he hypocrit es for t he dest ruct ion of t he
believers, and t heir loyalt y t o t he disbelievers, fearing for t hemselves if t hey are vict orious. In
anot her Ayah, Allah said,
び∇ユヰ͡ Β͡プ ラ
∠ ヲ⊥ハゲ͡ ⇒∠ジΑ⊥ ∀チ∠ゲョz ユ͡ヰよ͡ ヲ⊥ヤホ⊥ ヴ͡プ リ
∠ Α͡グャzや ン∠ゲわ∠ プ∠ ぴ
(And you see t hose in whose heart s t here is a disease (of hypocrisy), t hey hurry t o t heir
friendship), unt il,
びリ
∠ Β͡ョギ͡ ⇒∠ルぴ
(Regret ful)
や∠ク͡ま∠ヱ ∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カ ヲ∠ ワ⊥ ヱ∠ ヮ∠ ヤzャや ラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ リ ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
サ
∠ ゅzレャや ラ ∠ ヱ⊥¬へ∠ゲΑ⊥ ヴ∠ャゅ∠ジミ⊥ ∇やヲ⊥ョゅ∠ホ り͡ ヲ∠ヤダ z ャや ヴ∠ャま͡ ∇やヲ⊥ョゅ∠ホ
Ι
∠ マ ∠ ャ͡ク リ∠ ∇Βよ∠ ∠リΒ͡よ∠グ∇よ∠グョぁ - Κ⇔ Β͡ヤホ∠ Ι
z ま͡ ヮ∠ ヤzャや ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ Ι ∠ ヱ∠
リ∠ヤプ∠ ヮ⊥ ヤzャや モ
͡ ヤ͡∇ツΑ⊥ リ∠ョヱ∠ ¬͡ Ι⊥ぽ⇒∠ワ ヴ∠ャま͡ Ι
∠ ヱ∠ ¬͡ Ι⊥ぽ⇒∠ワ ヴ∠ャま͡
びΚ ⇔ Β͡らシ
∠ ヮ⊥ ャ∠ ギ∠ イ
͡ ゎ∠
(142. Verily, t he hypocrit es seek t o deceive Allah, but it is He Who deceives t hem. And when
t hey st and up for Salah, t hey st and wit h laziness and t o be seen of men, and t hey do not
remember Allah but lit t le.) (143. (They are) swaying bet ween t his and t hat , belonging neit her
t o t hese nor t o t hose; and he whom Allah sends ast ray, you will not find for him a way.)
びやヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヮ∠ ヤzャや ラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ ぴ
(They (t hink t o) deceive Allah and t hose who believe). Here, Allah st at es,
び∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カ ヲ∠ ワ⊥ ヱ∠ ヮ∠ ヤzャや ラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
(Verily, t he hypocrit es seek t o deceive Allah, but it is He Who deceives t hem.) There is no
doubt t hat Allah can never be deceived, for He has perfect knowledge of t he secret s and what
t he heart s conceal. However, t he hypocrit es, due t o t heir ignorance, scarce knowledge and
weak minds, t hink t hat since t hey were successful in deceiving people, using Islamic Law as a
cover of safet y for t hemselves, t hey will acquire t he same st at us wit h Allah on t he Day of
Resurrect ion and deceive Him t oo. Allah st at es t hat on t hat Day, t he hypocrit es will swear t o
Him t hat t hey were on t he pat h of right eousness and correct ness t hinking t hat such st at ement
will benefit t hem wit h Allah. For inst ance, Allah said,
ラ
∠ ヲ⊥ヘヤ͡∇エΑ∠ ゅ∠ヨミ∠ ヮ⊥ ャ∠ ラ
∠ ヲ⊥ヘヤ͡∇エΒ∠ プ∠ ゅ⇔バΒ͡ヨィ
∠ ヮ͡ ヤzャや ユ⊥ ヰ⊥ ん⊥ バ∠ ∇らΑ∠ ュ∠ ∇ヲΑ∠ ぴ
び∇ユム⊥ ャ∠
(On t he Day when Allah will resurrect t hem all t oget her; t hen t hey will swear t o Him as t hey
swear t o you) Allah's st at ement ,
び∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カ ヲ∠ ワ⊥ ヱ∠ ぴ
(but it is He Who deceives t hem) means, He lures t hem furt her int o inj ust ice and misguidance.
He also prevent s t hem from reaching t he t rut h in t his life and on t he Day of Resurrect ion. Allah
said,
∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グヤzャ͡ ろ
⊥ ⇒∠ボヘ͡ ⇒∠レヨ⊥ ∇ャや∠ヱ ラ∠ ヲ⊥ボヘ͡ ⇒∠レヨ⊥ ∇ャや メ
⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ぴ
び∇ユミ⊥ ケ͡ ヲぁル リ͡ョ ∇ザら͡ わ∠ ∇ボル∠ ゅル∠ ヱ⊥ゲヌ⊥ ルや
(On t he Day when t he hypocrit es men and women will say t o t he believers: "Wait for us! Let
us get somet hing from your light !'' It will be said: "Go back t o your rear! Then seek a light !'')
unt il,
ぶ
⊥ や ン∠¬や∠ケ ン∠¬や∠ケ ∇リョ∠ ヱ∠ ∩͡ヮよ͡ ぶ
⊥ や ノ∠ ヨz シ
∠ ノ∠ ヨz シ
∠ リ∠ョ»
«ヮ͡よ
(Whoever want s t o be heard of, Allah will make him heard of, and whoever want s t o be seen,
Allah will show him.) Allah's st at ement ,
びサ
∠ ゅzレャや ラ
∠ ヱ⊥¬へ∠ゲΑ⊥ ぴ
(t o be seen of men) meaning, t hey do not have sincerit y when worshipping Allah. Rat her, t hey
show off t o people so t hat t hey gain closeness t o t hem. They are oft en absent from t he prayers
t hat t hey can hide away from, such as t he ` Isha' prayer and t he Dawn prayer t hat are prayed in
darkness. In t he Two Sahihs, it is recorded t hat t he Messenger of Allah said,
¬͡ ゅ∠ゼバ͡ ∇ャや り⊥ ゅ∠ヤタ ∠ リ ∠ Β͡ボプ͡ ゅ∠レヨ⊥ ∇ャや ヴ∠ヤハ ∠ り͡ ゅ∠ヤダ z ャや モ ⊥ ボ∠ ∇をぺ∠»
ゅ∠ヨワ⊥ ∇ヲゎ∠ ほ∠ャ∠ ゅ∠ヨヰ͡ Β͡プ ゅ∠ョ ラ ∠ ヲ⊥ヨヤ∠∇バΑ∠ ∇ヲャ∠ヱ∠ ∩͡ゲ∇イヘ∠ ∇ャや り⊥ ゅ∠ヤタ ∠ ヱ∠
zユを⊥ ∩⊥ュゅ∠ボわ⊥ プ∠ り͡ ゅ∠ヤダ
z ャゅ͡よ ゲ∠ ョ⊥ へ ∇ラぺ∠ ろ ⊥ ∇ヨヨ∠ ワ∠ ∇ギボ∠ ャ∠ヱ∠ ∩や⇔ヲ∇らェ
∠ ∇ヲャ∠ヱ∠
ヶ∠ バ͡ ョ∠ ペ ∠ ヤ͡ト
∠ ∇ルぺ∠ zユを⊥ ∩͡サゅzレャゅ͡よ ヶあヤダ ∠ Β⊥ プ∠ ゅ⇔ヤィ
⊥ ケ∠ ゲ∠ ョ⊥ へ
ゅ∠ャ ュ∃ ∇ヲホ∠ ヴャ͡ま ∩∃ょト ∠ェ ∠ ∇リョ͡ ∀ュ∠ゴェ ⊥ ∇ユヰ⊥ バ∠ ョ∠ メ ∃ ゅ∠ィゲ͡ よ͡
«ケゅzレャゅ͡よ ∇ユヰ⊥ ゎ∠ ヲ⊥Βよ⊥ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ベ ∠ ゲあ ェ
∠ ほ⊥プ∠ ∩∠りゅ∠ヤダ
z ャや ラ ∠ ヱ⊥ギヰ∠ ∇ゼΑ∠
. (The heaviest prayers on t he hypocrit es are t he ` Isha' and Dawn prayers. If t hey know t heir
rewards, t hey will at t end t hem even if t hey have t o crawl. I was about t o order someone t o
pronounce t he Adhan for t he prayer, t hen order someone t o lead t he prayer for t he people,
t hen order some men t o collect fire-wood (fuel); t hen I would burn t he houses around men who
did not at t end t he (compulsory congregat ional) prayer.) In anot her narrat ion, t he Prophet said,
びΚ
⇔ Β͡ヤホ∠ Ι
z ま͡ ヮ∠ ヤzャや ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ Ι
∠ ヱ∠ ぴ
(And t hey do not remember Allah but lit t le) means, during t he prayer t hey do not feel
humbleness or pay at t ent ion t o what t hey are recit ing. Rat her, during t heir prayer, t hey are
inat t ent ive, j est ing and avoid t he good t hat t hey are meant t o receive from prayer. Imam Malik
report ed t hat Al-` Ala' bin ` Abdur-Rahman said t hat Anas bin Malik said t hat t he Messenger of
Allah said,
マ
∠ ∇ヤゎ͡ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャや り⊥ ゅ∠ヤタ ∠ マ ∠ ∇ヤゎ͡ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャや り⊥ ゅ∠ヤタ∠ マ ∠ ∇ヤゎ͡ »
や∠クま͡ ヴzわェ∠ ∩∠ザ∇ヨゼ z ャや ょ ⊥ ホ⊥ ∇ゲΑ∠ ザ
⊥ ヤ͡∇イΑ∠ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャや り⊥ ゅ∠ヤタ∠
ゅ∠ャ ∩ゅ⇔バよ∠ ∇ケぺ∠ ゲ∠ ボ∠ レ∠ プ∠ ュ∠ ゅ∠ホ ∩͡ラゅ∠ト∇Βゼ z ャや ヶ ͡ ル∠ ∇ゲホ∠ リ ∠ ∇Βよ∠ ∇ろル∠ ゅ∠ミ
«ゅ⇔ヤΒ͡ヤホ∠ ゅzャま͡ ゅ∠ヰΒ͡プ ぶ
∠ や ゲ⊥ ミ⊥ ∇グΑ∠
(This is t he prayer of t he hypocrit e, t his is t he prayer of t he hypocrit e, t his is t he prayer of t he
hypocrit e. He sit s wat ching t he sun unt il when it goes down bet ween t he t wo horns of t he
devil, he st ands up pecks out four Rak` ahs (for ` Asr) wit hout remembering Allah during t hem
except lit t le.) Muslim, At -Tirmidhi and An-Nasa'i also recorded it . At -Tirmidhi said "Hasan
Sahih''. Allah's st at ement ,
∇ユヰ͡ ∇Βヤ∠ハ
∠ ユ∠ ヤ∠∇ニぺ∠ へ∠ク͡ま∠ヱ ヮ͡ Βプ͡ ∇や∇ヲゼ
∠ ョz ユ⊥ヰャ∠ ¬∠ べ∠ッぺ∠ べ∠ヨヤzミ⊥ ぴ
び∇やヲ⊥ョゅ∠ホ
(Whenever it flashes for t hem, t hey walk t herein, and when darkness covers t hem, t hey st and
st ill). Muj ahid said;
びΚ
⇔ Β͡らシ
∠ ヮ⊥ ャ∠ ギ∠ イ
͡ ゎ∠ リ∠ヤプ∠ ヮ⊥ zヤャや モ
͡ ヤ͡∇ツΑ⊥ リ∠ョヱ∠ ぴ
(and he whom Allah sends ast ray, you will not find for him a way.) meaning, whomever He
leads ast ray from t he guidance,
びや⇔ギセ
͡ ∇ゲョぁ ゅ6Βャ͡ヱ∠ ヮ⊥ ャ∠ ギ∠ イ
͡ ゎ∠ リ∠ヤプ∠ ぴ
(For him you will find no Wali (guiding friend) t o lead him (t o t he right pat h)) because,
びヮ⊥ ャ∠ ヵ
∠ キ͡ ゅ∠ワ Κ
∠ プ∠ ヮ⊥ ヤzャや モ
͡ ヤ͡∇ツΑ⊥ リ∠ョぴ
(Whomsoever Allah sends ast ray, none can guide him). So t he hypocrit es whom Allah has led
ast ray from t he pat hs of safet y will never find a guide t o direct t hem, nor someone t o save
t hem. There is none who can resist Allah's decision, and He is not asked about what He does,
while t hey all will be asked.
びゅ⇔レΒ͡らョぁ ゅ⇔ルゅ∠ト∇ヤシ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャ ∇やヲ⊥ヤバ∠ ∇イゎ∠ ラ∠ぺ ラ
∠ ヱ⊥ギΑ͡ゲゎ⊥ ぺ∠ぴ
(Do you wish t o offer Allah a manifest Sult an against yourselves) meaning, proof against you
t hat warrant s receiving His t orment . Ibn Abi Hat im narrat ed t hat Ibn ` Abbas comment ed;
びゅ⇔レΒ͡らョぁ ゅ⇔ルゅ∠ト∇ヤシ
⊥ぴ
(manifest Sult an), "The word Sult an in t he Qur'an means proof. '' There is an aut hent ic chain of
narrat ion for t his st at ement , which is also t he saying of Muj ahid, ` Ikrimah, Sa` id bin Jubayr,
Muhammad bin Ka` b Al-Qurazi, Ad-Dahhak, As-Suddi and An-Nadr bin ` Arabi.
The Hypocrites and the Friends of Disbelievers are in the Lowest
Depth of the Fire, Unless they Repent
Allah t hen st at es t hat ,
びケ͡ ゅzレャや リ
∠ ョ͡ モ
͡ ヘ∠ ∇シΙ
xやポ
͡ ∇ケギz ャや ヴ͡プ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
(Verily, t he hypocrit es will be in t he lowest dept hs of t he Fire;) on t he Day of Resurrect ion due
t o t heir t remendous Kufr. Al-Walibi ` Ali bin Abi Talhah said t hat Ibn ` Abbas said,
びケ͡ ゅzレャや リ
∠ ョ͡ モ
͡ ヘ∠ ∇シΙ
xやポ
͡ ∇ケギz ャや ヴ͡プぴ
(in t he lowest dept hs (grade) of t he Fire;) means, in t he bot t om of t he Fire. Ot her scholars said
t hat t he Fire has ever lower dept hs j ust as Paradise had ever higher grades. Ibn Jarir recorded
t hat ` Abdullah bin Mas` ud said t hat ,
びケ͡ ゅzレャや リ
∠ ョ͡ モ
͡ ヘ∠ ∇シΙ
xやポ
͡ ∇ケギz ャや ヴ͡プ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
(Verily, t he hypocrit es will be in t he lowest dept hs (grade) of t he Fire), "Inside coffins of Fire
t hat surround t hem, for t hey are closed and sealed in t hem.'' Ibn Abi Hat im recorded t hat when
Ibn Mas` ud was asked about t he hypocrit es, he said, "They will be placed in coffins made of
fire and t hey will be closed in t hem in t he lowest dept h of t he Fire.''
びや⇔ゲΒ͡ダル∠ ∇ユヰ⊥ ャ∠ ギ∠ イ
͡ ゎ∠ リ∠ャヱ∠ ぴ
(no helper will you find for t hem. ) t o save t hem from t heir misery and painful t orment . Allah
t hen st at es t hat whoever among t he hypocrit es repent s in t his life, Allah will accept his
repent ance and sorrow, if his repent ance were sincere and he t hen follows it by performing
right eous deeds, all t he while depending on his Lord. Allah said, a
ヮ͡ ヤzャゅ͡よ ∇やヲ⊥ヨダ
∠ わ∠ ∇ハや∠ヱ ∇やヲ⊥エヤ∠∇タぺ∠ヱ∠ ∇やヲ⊥よゅ∠ゎ リ ∠ Α͡グャzや Ι
z ま͡ぴ
びヮ͡ ヤzャ ∇ユヰ⊥ レ∠ Α͡キ ∇やヲ⊥ダヤ∠∇カぺ∠ヱ∠
(Except t hose who repent (from hypocrisy), do right eous good deeds, depend on Allah, and
purify t heir religion for Allah) replacing showing off wit h sincerit y, so t hat t heir good deeds will
benefit t hem, even if t hey were minut e.
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ノ∠ ョ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(t hen t hey will be wit h t he believers.) on t he Day of Resurrect ion,
びゅ⇔ヨΒ͡ヌハ
∠ や⇔ゲ∇ィぺ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヮ⊥ zヤャや れ
͡ ∇ぽΑ⊥ フ
∠ ∇ヲシ
∠ ヱ∠ ぴ
(And Allah will grant t o t he believers a great reward.) Allah t hen st at es t hat He is t oo Rich t o
need anyone and t hat He only punishes t he servant s because of t heir sins,
びゅ⇔ヨΒ͡ヤハ
∠ や⇔ゲ͡ム⇒∠セ ヮ⊥ ヤzャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever All-Appreciat ive (of good), All-Knowing.) Allah appreciat es t hose who
appreciat e Him, and has knowledge of t hose whose heart s believe in Him, and He will give
t hem perfect rewar.
リ∠ョ Ι z ま͡ メ
͡ ∇ヲボ∠ ∇ャや リ
∠ ョ͡ ¬͡ ヲぁジャゅ͡よ ゲ∠ ∇ヰイ
∠ ∇ャや ヮ⊥ zヤャや ぁょエ ͡ Α⊥ Ι
zぴ
∇ヱぺ∠ や⇔ゲ∇Βカ∠ ∇やヱ⊥ギ∇らゎ⊥ ラ͡ま - ゅ⇔ヨΒ͡ヤハ ∠ ゅ⇔バΒ͡ヨシ
∠ ヮ⊥ zヤャや ラ ∠ ゅ∠ミヱ∠ ユ∠ ヤ͡ニ
⊥
や⇔ヲ∂ ヘ⊥ ハ
∠ ラ ∠ ゅ∠ミ ヮ∠ ヤzャや ラz み͡プ∠ ¬∃ ヲ⊥シ リ∠ハ ∇やヲ⊥ヘ∇バゎ∠ ∇ヱぺ∠ ∇ロヲ⊥ヘ∇ガゎ⊥
び や⇔ゲΑ͡ギホ∠
(148. Allah does not like t hat t he evil should be ut t ered in public except by him who has been
wronged. And Allah is Ever All-Hearer, All-Knower.) (149. Whet her you disclose a good deed or
conceal it , or pardon an evil, verily, Allah is Ever Pardoning, All-Powerful.)
The Permission to Utter Evil in Public, For One Who Was Wronged
Ali bin Abi Talhah said t hat Ibn ` Abbas comment ed on t he Ayah,
びメ
͡ ∇ヲボ∠ ∇ャや リ
∠ ョ͡ ¬͡ ヲぁジャゅ͡よ ゲ∠ ∇ヰイ
∠ ∇ャや ヮ⊥ zヤャや ぁょエ
͡ Α⊥ Ι
zぴ
(Allah does not like t hat t he evil should be ut t ered in public) "Allah does not like t hat any one
should invoke Him against anyone else, unless one was wronged. In t his case, Allah allows one
t o invoke Him against whoever wronged him. Hence Allah's st at ement ,
びユ∠ ヤ∠ニ
∠ リ∠ョ Ι
z ま∠ぴ
(except by him who has been wronged.) Yet , it is bet t er for one if he observes pat ience.'' Al-
Hasan Al-Basri comment ed, "One should not invoke Allah (for curses) against whoever wronged
him. Rat her, he should supplicat e, ` O Allah! Help me against him and t ake my right from him.'''
In anot her narrat ion, Al-Hasan said, "Allah has allowed one t o invoke Him against whoever
wronged him wit hout t ransgressing t he limit s.'' ` Abdul-Karim bin Malik Al-Jazari said about t his
Ayah; "When a man curses you, you could curse him in ret aliat ion. But if he lies about you, you
may not lie about him.
ラ
z み͡プ∠ ¬∃ ヲ⊥シ リ∠ハ ∇やヲ⊥ヘ∇バゎ∠ ∇ヱぺ∠ ∇ロヲ⊥ヘ∇ガゎ⊥ ∇ヱぺ∠ や⇔ゲ∇Βカ∠ ∇やヱ⊥ギ∇らゎ⊥ ラ͡まぴ
び や⇔ゲΑ͡ギホ∠ や⇔ヲ∂ ヘ⊥ ハ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや
(Whet her you disclose a good deed, or conceal it , or pardon an evil; verily, Allah is Ever
Pardoning, All-Powerful.) Meaning when you, mankind, admit t o a good favor done t o you, or
conceal it , and forgive t hose who wrong you, t hen t his will bring you closer t o Allah and
increase your reward wit h Him. Among Allah's at t ribut es is t hat He forgives and pardons His
servant s, alt hough He is able t o punish t hem. Hence Allah's st at ement ,
びや⇔ゲΑ͡ギホ∠ や⇔ヲ∂ ヘ⊥ ハ
∠ ラ
∠ ゅ∠ミ ヮ∠ ヤzャや ラ
z み͡プ∠ ぴ
(Verily, Allah is Ever Pardoning, All-Powerful.) It was report ed t hat some of t he angels who
carry Allah's Throne praise Him saying, "All praise is due t o You for Your forbearing even t hough
You have perfect knowledge (in all evil commit t ed).'' Some of t hem supplicat e, "All praise is
due t o You for Your forgiving even t hough You have perfect abilit y (t o punish).'' An aut hent ic
Hadit h st at es,
や⇔ギ∇らハ
∠ ぶ
⊥ や キ∠ や∠コ ゅ∠ャヱ∠ ∩∃るホ∠ ギ∠ タ
∠ ∇リョ͡ ∀メゅ∠ョ ゾ ∠ ボ∠ ル∠ ゅ∠ョ»
«ぶや ヮ⊥ バ∠ プ∠ ケ∠ ぶ
͡ ノ∠ ッ ∠ や∠ヲゎ∠ ∇リョ∠ ヱ∠ ∩や6ゴハ͡ ゅャzま͡ ヲ∃ ∇ヘバ∠ よ͡
(No charit y shall ever decrease wealt h, and Allah will only increase t he honor of a servant who
pardons, and he who is humble for Allah's sake, t hen Allah will elevat e his grade.)
びヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ ヤzャゅ͡よ ラ
∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Verily, t hose who disbelieve in Allah and His Messengers...) Thus, Allah describes t hese people
as disbelievers in Allah and His Messengers;
びヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ ヤzャや リ
∠ ∇Βよ∠ ∇やヲ⊥ホゲあ ヘ∠ Α⊥ ラ∠ぺ ラ
∠ ヱ⊥ギΑ͡ゲΑ⊥ ヱ∠ ぴ
(and wish t o make dist inct ion bet ween Allah and His Messengers) in fait h,
ラ
∠ ヱ⊥ギΑ͡ゲΑ⊥ ヱ∠ ヂ
∃ ∇バら∠ よ͡ ゲ⊥ ヘ⊥ ∇ムル∠ ヱ∠ ヂ∃ ∇バら∠ よ͡ リ
⊥ ョ͡ ∇ぽル⊥ ラ∠ ヲ⊥ャヲ⊥ボΑ∠ヱぴ
びΚ ⇔ Β͡らシ
∠ マ
∠ ャ͡ク∠ リ
∠ ∇Βよ∠ ∇やヱ⊥グガ
͡ わz Α∠ ラ∠ぺ
(saying, "We believe in some but rej ect ot hers,'' and wish t o adopt a way in bet ween.) Allah
t hen describes t hem;
びゅ⇔ボ∂ ェ
∠ ラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(They are in t rut h disbelievers.) meaning, t heir disbelief in t he Prophet t hey claim t o believe in
is clear. This is because t heir claimed fait h in a cert ain Messenger is not t rue, for had t hey
t ruly believed in him, t hey would have believed in ot her Messengers, especially if t he ot her
Messenger has a st ronger proof for his t rut hfulness. Or at least , t hey would have st rived hard t o
acquire knowledge of t he t rut h of t he ot her Messenger. Allah said,
びゅ⇔レΒ͡ヰョぁ ゅ⇔よや∠グハ
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ゅ∠ル∇ギわ∠ ∇ハぺ∠ヱ∠ ぴ
(And We have prepared for t he disbelievers a humiliat ing t orment .) This is j ust punishment for
belit t ling t he Prophet s whom t hey disbelieved in, by ignoring what t he Prophet brought t o
t hem from Allah, and because t hey are int erest ed in t he insignificant possessions of t his world.
Or, t heir behavior could be t he result of t heir disbelief in t he Prophet aft er t hey were aware of
his t rut h, j ust as t he Jewish rabbis did during t he t ime of Muhammad, t he Messenger of Allah .
The Jews envied t he Messenger because of t he great prophet hood t hat Allah gave him, and as a
consequence, t hey denied t he Messenger, defied him, became his enemies and fought against
him. Allah sent humiliat ion upon t hem in t his life, t hat shall be followed by disgrace in t he
Hereaft er,
ょ
∃ ツ
∠ ピ∠ よ͡ やヱ⊥¬べ∠よヱ∠ る⊥ レ∠ ム∠ ∇ジヨ∠ ∇ャや∠ヱ る⊥ ャzグあ ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ∇ろよ∠ ゲ͡ ッ
⊥ ヱ∠ ぴ
びヮ͡ ヤzャや リ
∠ ョあ
(And t hey were covered wit h humiliat ion and misery, and t hey drew on t hemselves t he wrat h
of Allah.) in t his life and t he Hereaft er. Allah's st at ement ,
ギ∃ ェ
∠ ぺ∠ リ
∠ ∇Βよ∠ ∇やヲ⊥ホゲあ ヘ∠ Α⊥ ∇ユャ∠ヱ∠ ヮ͡ ヤ͡シ
⊥ ケ⊥ ヱ∠ ヮ͡ ヤzャゅ͡よ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱぴ
び∇ユヰ⊥ ∇レョあ
(And t hose who believe in Allah and His Messengers and make no dist inct ion bet ween any of
t hem,) This refers t o t he Ummah of Muhammad who believe in every Book t hat Allah has
revealed and in every Prophet whom Allah has sent . Allah said,
ヮ͡ よあ ケz リ͡ョ ヮ͡ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨ͡よ メ ⊥ ヲ⊥シゲz ャや リ ∠ ョ∠ や∠¬ぴ
びヮ͡ ヤzャゅ͡よ リ
∠ ョ∠ や∠¬ モ
x ミ⊥ ラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱ
(The Messenger believes in what has been revealed t o him from his Lord, and (so do) t he
believers. All of t hem believe in Allah.) (2:285). Allah t hen st at es t hat He has prepared great
rewards for t hem, t remendous favor and a handsome bount y,
びゅ⇔ヨΒ͡ェケz や⇔ケヲ⊥ヘビ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(and Allah is Ever Forgiving, Most Merciful.) for t heir sin, if t hey have any.
リ
∠ ョあ ゅ⇔ら⇒∠わミ͡ ∇ユヰ͡ ∇Βヤ∠ハ ∠ メ ∠ ゴあ レ∠ ゎ⊥ ラ∠ぺ ょ͡ ⇒∠わム͡ ∇ャや モ ⊥ ∇ワぺ∠ マ ∠ ャ⊥ほ∠∇ジΑ∠ ぴ
∇やヲ⊥ャゅ∠ボプ∠ マ ∠ ャ͡ク リ͡ョ ゲ∠ ら∠ ∇ミぺ∠ ヴ∠シヲ⊥ョ ∇やヲ⊥ャほ∠シ ∠ ∇ギボ∠ プ∠ ͡¬べ∠ヨジ z ャや
zユを⊥ ∇ユヰ͡ ヨ͡ ∇ヤヌ
⊥ よ͡ る⊥ ボ∠ バ͡ ⇒zダャや ユ⊥ ヰ⊥ ∇ゎグ∠ カ ∠ ほ∠プ∠ り⇔ ゲ∠ ∇ヰィ∠ ヮ͡ ヤzャや ゅ∠ルケ͡ ぺ∠
ゅ∠ル∇ヲヘ∠ バ∠ プ∠ ろ
⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ヰ⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ モ ∠ ∇イバ͡ ∇ャや ∇やヱ⊥グ∠ガゎz や
ゅ∠レ∇バプ∠ ケ∠ ヱ∠ - ゅ⇔レΒ͡らョぁ ゅ⇔レ⇒∠ト∇ヤシ ⊥ ヴ∠シヲ⊥ョ ゅ∠レ∇Β∠ゎや∠¬∠ヱ マ ∠ ャ͡ク リ∠ハ
ゆ
∠ ゅ∠ら∇ャや ∇やヲ⊥ヤカ ⊥ ∇キや ユ⊥ ヰ⊥ ャ∠ ゅ∠レ∇ヤホ⊥ ヱ∠ ∇ユヰ͡ ボ͡ ⇒∠んΒ͡ヨよ͡ ケ∠ ヲぁトャや ユ⊥ ヰ⊥ ホ∠ ∇ヲプ∠
∇ユヰ⊥ ∇レョ͡ ゅ∠ル∇グカ∠ ぺ∠ヱ∠ ろ ͡ ∇らジ z ャや ヴ͡プ ∇やヱ⊥ギ∇バ∠ゎ Ι ∠ ∇ユヰ⊥ ャ∠ ゅ∠レ∇ヤホ⊥ ヱ∠ や⇔ギzイシ ⊥
び ゅ⇔ヌΒ͡ヤビ ∠ ゅ⇔ボ⇒∠んΒあョ
(153. The People of t he Script ure (Jews) ask you t o cause a book t o descend upon t hem from
heaven. Indeed, t hey asked Musa for even great er t han t hat , when t hey said: "Show us Allah in
public,'' but t hey were st ruck wit h a bolt of light ning for t heir wickedness. Then t hey
worshipped t he calf even aft er Al-Bayyinat had come t o t hem. (Even) so We forgave t hem. And
We gave Musa a clear proof of aut horit y.) (154. And for t heir covenant , We raised over t hem
t he mount and (on t he ot her occasion) We said: "Ent er t he gat e prost rat ing (or bowing) wit h
humilit y;'' and We commanded t hem: "Transgress not on t he Sabbat h (Sat urday).'' And We t ook
from t hem a firm covenant .)
チ
͡ ∇ケΙ
xやリ
∠ ョ͡ ゅ∠レ∠ャ ゲ∠ イ
⊥ ∇ヘゎ∠ ヴzわェ
∠ マ
∠ ャ∠ リ
∠ ョ͡ ∇ぽルぁ リ∠ャ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
び ゅハ
⇔ ヲ⊥ら∇レΑ∠
(And t hey say: "We shall not believe in you, unt il you cause a spring t o gush fort h from t he
eart h for us;) (17:90) Allah said,
びろ
⊥ ⇒∠レΒあ ら∠ ∇ャや ユ⊥ ヰ⊥ ∇ゎ¬∠ べ∠ィ ゅ∠ョ ギ͡ ∇バよ∠ リ͡ョ モ
∠ ∇イバ͡ ∇ャや ∇やヱ⊥グ∠ガゎz や zユを⊥ ぴ
(Then t hey worshipped t he calf even aft er Al-Bayyinat had come t o t hem.) meaning, aft er t hey
wit nessed t he t remendous miracles and unequivocal proofs at t he hand of Musa in Egypt . They
also wit nessed t he demise of t heir enemy, Fir` awn and his soldiers, when t hey all drowned in
t he sea. Yet soon aft er, when t hey passed by a people who were worshipping idols, t hey said t o
Musa,
びゅ⇔レΒ͡らョぁ ゅ⇔レ⇒∠ト∇ヤシ
⊥ ヴ∠シヲ⊥ョ ゅ∠レ∇Β∠ゎや∠¬∠ヱ マ
∠ ャ͡ク リ∠ハ ゅ∠ル∇ヲヘ∠ バ∠ プ∠ ぴ
((Even) so We forgave t hem. And We gave Musa a clear proof of aut horit y. ) Allah t hen said,
び∇ユヰ͡ ボ͡ ⇒∠んΒ͡ヨよ͡ ケ∠ ヲぁトャや ユ⊥ ヰ⊥ ホ∠ ∇ヲプ∠ ゅ∠レ∇バプ∠ ケ∠ ヱ∠ ぴ
(And for t heir covenant , We raised over t hem t he mount ,) This was when t hey refrained from
implement ing t he rulings of t he Tawrah and refused what Musa brought t hem from Allah. So
Allah raised t he mount ain above t heir heads and t hey were ordered t o prost rat e, which t hey
did. Even so, t hey were looking above when t hey were prost rat ing for fear t hat t he mount ain
might fall on t hem,
びや⇔ギzイシ
⊥ ゆ
∠ ゅ∠ら∇ャや ∇やヲ⊥ヤカ
⊥ ∇キや ユ⊥ ヰ⊥ ャ∠ ゅ∠レ∇ヤホ⊥ ヱ∠ ぴ
(and We said, "Ent er t he gat e prost rat ing (or bowing) wit h humilit y;'') meaning t hat t hey also
defied t his command in word and act ion. They were commanded t o ent er Bayt Al-Quds (in
Jerusalem) while bowing and saying "Hit t ah'', meaning: ` O Allah! t ake from us our sin of
abandoning Jihad.' This was t he cause of t heir wandering in t he desert of Tih for fort y years.
Yet , t hey ent ered t he House while crawling on t heir rear ends and saying ` Hint ah (a wheat
grain) in Sha` rah (t he hair)'.
びろ
͡ ∇らジ
z ャや ヴ͡プ ∇やヱ⊥ギ∇バ∠ゎ Ι
∠ ∇ユヰ⊥ ャ∠ ゅ∠レ∇ヤホ⊥ ヱ∠ ぴ
(and We commanded t hem, "Transgress not t he Sabbat h (Sat urday).'') meaning, We commanded
t hem t o honor t he Sabbat h and honor what Allah prohibit ed t hem on t hat day.
びゅ⇔ヌΒ͡ヤビ
∠ ゅ⇔ボ⇒∠んΒあョ ∇ユヰ⊥ ∇レョ͡ ゅ∠ル∇グカ
∠ ぺ∠ヱ∠ ぴ
t (And We t ook from t hem a firm covenant .) meaning, st rong covenant . They rebelled,
t ransgressed and commit t ed what Allah prohibit ed by using deceit and t rickery, as is
ment ioned in Surat Al-A` raf (7),
び∀ブ∇ヤビ
⊥ ゅ∠レよ⊥ ヲ⊥ヤホ⊥ ぴ
("Our heart s are Ghulf,'') meaning, wrapped wit h covering, according t o Ibn ` Abbas, Muj ahid,
Sa` id bin Jubayr, ` Ikrimah, As-Suddi and Qat adah. This is similar t o t he what t he idolat ors said,
びΚ
⇔ Β͡ヤホ∠ Ι
z ま͡ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Κ
∠ プ∠ ぴ
(so t hey believe not but a lit t le.) for t heir heart s became accust omed t o Kufr, t ransgression
and weak fait h.
The Evil Accusation the Jews Uttered Against Maryam and Their
Claim that They Killed ` Isa
Allah said,
び ゅ⇔ヨΒ͡ヌハ
∠ ゅ⇔レ⇒∠わ∇ヰよ⊥ ユ∠ Α∠ ∇ゲョ∠ ヴ∠ヤハ
∠ ∇ユヰ͡ ャ͡∇ヲホ∠ ヱ∠ ∇ユワ͡ ゲ͡ ∇ヘム⊥ よ͡ ヱ∠ ぴ
(And because of t heir (Jews) disbelief and ut t ering against Maryam a grave false charge.) ` Ali
bin Abi Talhah said t hat Ibn ` Abbas st at ed t hat t he Jews accused Maryam of fornicat ion.This is
also t he saying of As-Suddi, Juwaybir, Muhammad bin Ishaq and several ot hers. This meaning is
also apparent in t he Ayah, as t he Jews accused Maryam and her son of grave accusat ions: They
accused her of fornicat ion and claimed t hat ` Isa was an illegit imat e son. Some of t hem even
claimed t hat she was menst ruat ing while fornicat ing. May Allah's cont inued curse be upon t hem
unt il t he Day of Resurrect ion. The Jews also said,
びヮ͡ ヤzャや メ
∠ ヲ⊥シケ∠ ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡ハ ウ
∠ Β͡ジヨ∠ ∇ャや ゅ∠レ∇ヤわ∠ ホ∠ ゅzル͡まぴ
("We killed Al-Masih, ` Isa, son of Maryam, t he Messenger of Allah,'') meaning, we killed t he
person who claimed t o be t he Messenger of Allah. The Jews only ut t ered t hese words in j est
and mockery, j ust as t he polyt heist s said,
び∀ラヲ⊥レ∇イヨ∠ ャ∠ マ
∠ ルz ま͡ ゲ⊥ ∇ミあグャや ヮ͡ ∇Βヤ∠ハ
∠ メ
∠ ゴあ ル⊥ ン͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
(O you t o whom t he Dhikr (t he Qur'an) has been sent down! Verily, you are a mad man!) When
Allah sent ` Isa wit h proofs and guidance, t he Jews, may Allah's curses, anger, t orment and
punishment be upon t hem, envied him because of his prophet hood and obvious miracles; curing
t he blind and leprous and bringing t he dead back t o life, by Allah's leave. He also used t o make
t he shape of a bird from clay and blow in it , and it became a bird by Allah's leave and flew.
` Isa performed ot her miracles t hat Allah honored him wit h, yet t he Jews defied and bellied
him and t ried t heir best t o harm him. Allah's Prophet ` Isa could not live in any one cit y for long
and he had t o t ravel oft en wit h his mot her, peace be upon t hem. Even so, t he Jews were not
sat isfied, and t hey went t o t he king of Damascus at t hat t ime, a Greek polyt heist who
worshipped t he st ars. They t old him t hat t here was a man in Bayt Al-Maqdis misguiding and
dividing t he people in Jerusalem and st irring unrest among t he king's subj ect s. The king
became angry and wrot e t o his deput y in Jerusalem t o arrest t he rebel leader, st op him from
causing unrest , crucify him and make him wear a crown of t horns. When t he king's deput y in
Jerusalem received t hese orders, he went wit h some Jews t o t he house t hat ` Isa was residing
in, and he was t hen wit h t welve, t hirt een or sevent een of his companions. That day was a
Friday, in t he evening. They surrounded ` Isa in t he house, and when he felt t hat t hey would
soon ent er t he house or t hat he would sooner or lat er have t o leave it , he said t o his
companions, "Who volunt eers t o be made t o look like me, for which he will be my companion in
Paradise'' A young man volunt eered, but ` Isa t hought t hat he was t oo young. He asked t he
quest ion a second and t hird t ime, each t ime t he young man volunt eering, prompt ing ` Isa t o
say, "Well t hen, you will be t hat man.'' Allah made t he young man look exact ly like ` Isa, while a
hole opened in t he roof of t he house, and ` Isa was made t o sleep and ascended t o heaven
while asleep. Allah said,
びヴ
z ャ∠ま͡ マ
∠ バ⊥ プ͡ や∠ケヱ∠ マ
∠ Βあプヲ∠ わ∠ ョ⊥ ヶあルま͡ ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ
∠ ゅ∠ホ ∇クま͡ぴ
(And (remember) when Allah said: "O ` Isa! I will t ake you and raise you t o Myself.'') When ` Isa
ascended, t hose who were in t he house came out . When t hose surrounding t he house saw t he
man who looked like ` Isa, t hey t hought t hat he was ` Isa. So t hey t ook him at night , crucified
him and placed a crown of t horns on his head. The Jews t hen boast ed t hat t hey killed ` Isa and
some Christ ians accept ed t heir false claim, due t o t heir ignorance and lack of reason. As for
t hose who were in t he house wit h ` Isa, t hey wit nessed his ascension t o heaven, while t he rest
t hought t hat t he Jews killed ` Isa by crucifixion. They even said t hat Maryam sat under t he
corpse of t he crucified man and cried, and t hey say t hat t he dead man spoke t o her. All t his
was a t est from Allah for His servant s out of His wisdom. Allah explained t his mat t er in t he
Glorious Qur'an which He sent t o His honorable Messenger, whom He support ed wit h miracles
and clear, unequivocal evidence. Allah is t he Most Trut hful, and He is t he Lord of t he worlds
Who knows t he secret s, what t he heart s conceal, t he hidden mat t ers in heaven and eart h, what
has occurred, what will occur, and what would occur if it was decreed. He said,
び∇ユヰ⊥ ャ∠ ヮ∠ らあ セ
⊥ リ͡ム⇒∠ャヱ∠ ロ⊥ ヲ⊥らヤ∠タ
∠ ゅ∠ョヱ∠ ロ⊥ ヲ⊥ヤわ∠ ホ∠ ゅ∠ョヱ∠ ぴ
(but t hey killed him not , nor crucified him, but it appeared as t hat t o t hem,) referring t o t he
person whom t he Jews t hought was ` Isa. This is why Allah said aft erwards,
びや⇔ゴΑ͡ゴハ
∠ ヮ⊥ ヤzャや ラ
∠ ゅ∠ミヱ∠ ヮ͡ ∇Βャ∠ま͡ ヮ⊥ zヤャや ヮ⊥ バ∠ プ∠ ケz モ∠よぴ
(But Allah raised him up unt o Himself. And Allah is Ever All-Powerful,) meaning, He is t he
Almight y, and He is never weak, nor will t hose who seek refuge in Him ever be subj ect ed t o
disgrace,
びゅ⇔ヨΒ͡ムェ
∠ぴ
(All-Wise.) in all t hat He decides and ordains for His creat ures. Indeed, Allah's is t he clearest
wisdom, unequivocal proof and t he most glorious aut horit y. Ibn Abi Hat im recorded t hat Ibn
` Abbas said, "Just before Allah raised ` Isa t o t he heavens, ` Isa went t o his companions, who
were t welve inside t he house. When he arrived, his hair was dripping wat er and he said, ` There
are t hose among you who will disbelieve in me t welve t imes aft er he had believed in me.' He
t hen asked, ` Who volunt eers t hat his image appear as mine, and be killed in my place. He will
be wit h me (in Paradise)' One of t he youngest ones among t hem volunt eered and ` Isa asked him
t o sit down. ` Isa again asked for a volunt eer, and t he young man kept volunt eering and ` Isa
asking him t o sit down. Then t he young man volunt eered again and ` Isa said, ` You will be t hat
man,' and t he resemblance of ` Isa was cast over t hat man while ` Isa ascended t o heaven from
a hole in t he house. When t he Jews came looking for ` Isa, t hey found t hat young man and
crucified him. Some of ` Isa's followers disbelieved in him t welve t imes aft er t hey had believed
in him. They t hen divided int o t hree groups. One group, Al-Ya` qubiyyah (Jacobit es), said,
` Allah remained wit h us as long as He willed and t hen ascended t o heaven.' Anot her group, An-
Nast uriyyah (Nest orians), said, ` The son of Allah was wit h us as long as he willed and Allah t ook
him t o heaven.' Anot her group, Muslims, said, ` The servant and Messenger of Allah remained
wit h us as long as Allah willed, and Allah t hen t ook him t o Him.' The t wo disbelieving groups
cooperat ed against t he Muslim group and t hey killed t hem. Ever since t hat happened, Islam
was t hen veiled unt il Allah sent Muhammad .'' This st at ement has an aut hent ic chain of
narrat ion leading t o Ibn ` Abbas, and An-Nasa'i narrat ed it t hrough Abu Kurayb who report ed it
from Abu Mu` awiyah. Many among t he Salaf st at ed t hat ` Isa asked if someone would volunt eer
for his appearance t o be cast over him, and t hat he will be killed inst ead of ` Isa, for which he
would be his companion in Paradise.
ヮ͡ ゎ͡ ∇ヲョ∠ モ
∠ ∇らホ∠ ヮ͡ よ͡ リ
z レ∠ ョ͡ ∇ぽΒ⊥ ャ∠ Ι
z ま͡ ょ ͡ ⇒∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ∇リョあ ラ͡まヱ∠ ぴ
び や⇔ギΒ͡ヰセ ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ラ⊥ ヲ⊥ムΑ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヱ∠
(And t here is none of t he People of t he Script ure, but must believe in him, before his deat h.
And on t he Day of Resurrect ion, he will be a wit ness against t hem.) Ibn Jarir recorded t hat Ibn
` Abbas comment ed,
びヮ͡ ゎ͡ ∇ヲョ∠ モ
∠ ∇らホ∠ ヮ͡ よ͡ リ
z レ∠ ョ͡ ∇ぽΒ⊥ ャ∠ Ι
z ま͡ ょ
͡ ⇒∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ∇リョあ ラ͡まヱ∠ ぴ
(And t here is none of t he People of t he Script ure, but must believe in him, before his deat h.)
before t he deat h of ` Isa, son of Maryam, peace be upon him. Al-` Awfi report ed similar from
Ibn ` Abbas. Abu Malik comment ed;
びヮ͡ ゎ͡ ∇ヲョ∠ モ
∠ ∇らホ∠ ヮ͡ よ͡ リ
z レ∠ ョ͡ ∇ぽΒ⊥ ャ∠ Ι
z ま͡ぴ
(but must believe in him, before his deat h.) "This occurs aft er ` Isa ret urns and before he dies,
as t hen, all of t he People of t he Script ures will believe in him.''
The Hadiths Regarding the Descent of ` Isa Just Before the Day of
Judgement, and his Mission
In t he chapt er about t he Prophet s in his Sahih, under, "The Descent of ` Isa, Son of Maryam,'' Al-
Bukhari recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
リ
⊥ ∇よや ユ⊥ ム⊥ Β͡プ メ
∠ ゴ͡ ∇レΑ∠ ∇ラぺ∠ リ
z ム∠ セ
͡ ヲ⊥Βャ∠ ∩͡ロギ͡ Β∠ よ͡ ヶ͡ジ∇ヘル∠ ヵ͡グャzや∠ヱ»
モ
∠ わ⊥ ∇ボΑ∠ ヱ∠ ∩∠ょΒ͡ヤダ z ャや ゲ∠ ジ ͡ ∇ムΒ∠ プ∠ ∩ゅ⇔ャ∇ギハ ∠ ゅ⇔ヨ∠ム∠ェ ユ∠ Α∠ ∇ゲョ∠
ゅ∠ャ ヴzわェ ∠ メ
⊥ ゅ∠ヨャや ヂ ∠ Β͡ヘΑ∠ ヱ∠ ∩∠るΑ∠ ∇ゴイ͡ ∇ャや ノ∠ ツ ∠ Α∠ ヱ∠ ∩∠ゲΑ͡ゴ∇レガ ͡ ∇ャや
リ
∠ ョ͡ ∇ユヰ⊥ ャ∠ や⇔ゲ∇Βカ ∠ り⊥ ギ∠ ∇イzジャや ラ ∠ ヲ⊥ムゎ∠ ヴzわェ ∠ ∩∀ギェ ∠ ぺ∠ ヮ⊥ ヤ∠ら∠ ∇ボΑ∠
«ゅ∠ヰΒ͡プ ゅ∠ョヱ∠ ゅ∠Β∇ルギぁ ャや
(By Him in Whose Hands my soul is, t he son of Maryam (` Isa) will short ly descend among you as
a j ust ruler, and will break t he cross, kill t he pig and abolish t he Jizyah. Then t here will be an
abundance of wealt h and nobody will accept charit able gift s any more. At t hat t ime, one
prost rat ion will be bet t er for t hem t han t his life and all t hat is in it .) Abu Hurayrah t hen said,
"Read if you will,
ヮ͡ ゎ͡ ∇ヲョ∠ モ
∠ ∇らホ∠ ヮ͡ よ͡ リ
z レ∠ ョ͡ ∇ぽΒ⊥ ャ∠ Ι
z ま͡ ょ ͡ ⇒∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ∇リョあ ラ͡まヱ∠ ぴ
び や⇔ギΒ͡ヰセ ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ラ⊥ ヲ⊥ムΑ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヱ∠
(And t here is none of t he People of t he Script ure, but must believe in him, before his deat h.
And on t he Day of Resurrect ion, he will be a wit ness against t hem.)'' Muslim recorded t his
Hadit h. So, Allah's st at ement ,
びヮ͡ ゎ͡ ∇ヲョ∠ モ
∠ ∇らホ∠ ぴ
(before his deat h) refers t o t he deat h of ` Isa, son of Maryam.
びヮ͡ ゎ͡ ∇ヲョ∠ モ
∠ ∇らホ∠ ヮ͡ よ͡ リ
z レ∠ ョ͡ ∇ぽΒ⊥ ャ∠ Ι
z ま͡ ょ
͡ ⇒∠わム͡ ∇ャや モ
͡ ∇ワぺ∠ ∇リョあ ラ͡まヱ∠ ぴ
(And t here is none of t he People of t he Script ure, but must believe in him, before his deat h.)
Hanzalah said, "Abu Hurayrah added, ` Will believe in ` Isa before ` Isa dies,' but I do not know if
t his was a part of t he Prophet 's Hadit h or if it was somet hing t hat Abu Hurayrah said on his
own. '' Ibn Abi Hat im also recorded t his Hadit h.
Another Hadith
Al-Bukhari recorded t hat Abu Hurayrah said t hat t he Messenger of Allah said,
ユ∠ Α∠ ∇ゲョ∠ リ
⊥ ∇よや ウ
⊥ Β͡ジヨ∠ ∇ャや ユ⊥ ム⊥ Β͡プ メ
∠ ゴ∠ ル∠ や∠クま͡ ∇ユム⊥ よ͡ ブ∠ ∇Βミ∠ »
«ユ⊥ム∇レョ͡ ∇ユム⊥ ョ⊥ ゅ∠ョま͡ヱ∠
(How will you be when Al-Masih, son of Maryam (` Isa) descends among you while your Imam is
from among yourselves) Imam Ahmad and Muslim also recorded t his Hadit h.
Imam Ahmad recorded t hat Abu Hurayrah said t hat t he Prophet said,
Another Hadith
In his Sahih, Muslim recorded t hat Abu Hurayrah relat ed t o t he Messenger of Allah t hat he said,
ヱ∠ ぺ∠ ベ ͡ ゅ∠ヨ∇ハほ∠∇ャゅ͡よ ュ⊥ ヱぁゲャや メ ∠ ゴ͡ ∇レΑ∠ ヴzわェ ∠ る⊥ ハ ∠ ゅzジャや ュ⊥ ヲ⊥ボゎ∠ ゅ∠ャ»
ケ͡ ゅ∠Βカ ͡ ∇リョ͡ る͡ レ∠ Α͡ギヨ∠ ∇ャや リ ∠ ョ͡ ∀ズ∇Β∠ィ ユ⊥ ヰ͡ ∇Βャ∠ま͡ ァ ⊥ ゲ⊥ ∇ガΒ∠ プ∠ ∩∠ペよ͡ や∠ギよ͡
:ュ⊥ ヱぁゲャや ろ ͡ ャ∠ゅ∠ホ ∩やヲぁプゅ∠ダゎ∠ や∠クみ͡プ∠ ∩∃グゃ͡ ョ∠ ∇ヲΑ∠ チ ͡ ∇ケほ∠∇ャや モ ͡ ∇ワぺ∠
メ⊥ ヲ⊥ボΒ∠ プ∠ ∩∇ユヰ⊥ ∇ヤゎ͡ ゅ∠ボル⊥ ゅzレ͡ョ や∇ヲら∠ シ ∠ リ ∠ Α͡グャzや リ ∠ ∇Βよ∠ ヱ∠ ゅ∠レレ∠ ∇Βよ∠ やヲぁヤカ ∠
∩ゅ∠レル͡ や∠ヲ∇カま͡ リ ∠ ∇Βよ∠ ヱ∠ ∇ユム⊥ レ∠ ∇Βよ∠ ヶあヤガ ∠ ル⊥ ゅ∠ャ ∩͡ぶや∠ヱ ゅ∠ャ :ラ ∠ ヲ⊥ヨヤ͡∇ジヨ⊥ ∇ャや
∇ユヰ͡ ∇Βヤ∠ハ
∠ ぶ ⊥ や ゆ ⊥ ヲ⊥わΑ∠ ゅ∠ャ ∀ゑヤ⊥を⊥ (ュ⊥ ゴ͡ ヰ∠ ∇レΒ∠ プ∠ ) ∩∇ユヰ⊥ ル∠ ヲ⊥ヤゎ͡ ゅ∠ボΒ⊥ プ∠
ウ⊥ わわ∠ ∇ヘΑ∠ ヱ∠ ∩͡ぶや ギ∠ ∇レハ ͡ ¬͡ や∠ギヰ∠ ゼ ぁ ャや モ ⊥ツ ∠ ∇プぺ∠ ヮ⊥ ん⊥ ヤ⊥を⊥ モ ⊥ わ∠ ∇ボΑ⊥ ヱ∠ ∩や⇔ギよ∠ ぺ∠
∩∠るΒz レ͡ Β͡ト∇レト
⊥ ∇ジホ⊥ ラ ∠ ヲ⊥エわ͡ わ∠ ∇ヘΒ∠ プ∠ ∩や⇔ギよ∠ ぺ∠ ラ ∠ ヲ⊥レわ∠ ∇ヘΑ⊥ ゅ∠ャ ゑ ⊥ ヤ⊥zんャや
∇ユヰ⊥ プ∠ ヲ⊥Βシ ⊥ やヲ⊥ボヤzハ ∠ ∇ギホ∠ ユ∠ も͡ ゅ∠レピ∠ ∇ャや ラ ∠ ヲ⊥ヨジ ͡ ∇ボΑ∠ ∇ユワ⊥ ゅ∠ヨレ∠ ∇Βら∠ プ∠
∇ギホ∠ ウ ∠ Β͡ジヨ∠ ∇ャや ラz ま͡ :ラ ⊥ ゅ∠ト∇Βゼ z ャや ユ⊥ ヰ͡ Β͡プ ゥ ∠ ゅ∠タ ∇クま͡ ∩͡ラヲ⊥わ∇Αゴz ャゅ͡よ
や∠クみ͡プ∠ ∩∀モデ ͡ ゅ∠よ マ ∠ ャ͡ク∠ ヱ∠ ∩ラ ∠ ヲ⊥ィゲ⊥ ∇ガΒ∠ プ∠ ∩∇ユム⊥ Β͡ヤ∇ワぺ∠ ヶ͡プ ∇ユム⊥ ヘ∠ ヤ∠カ ∠
メ͡ ゅ∠わボ͡ ∇ヤャ͡ ∠ラヱぁギ͡バΑ⊥ ∇ユワ⊥ ゅ∠ヨレ∠ ∇Βら∠ プ∠ ∩∠ァゲ∠ カ ∠ ュ∠ ゅzゼャや やヱ⊥¬ゅ∠ィ
メ⊥ ゴ͡ ∇レΒ∠ プ∠ り⊥ ゅ∠ヤダ
z ャや ろ ͡ ヨ∠Βホ͡ ぺ⊥ ∇クま͡ ∩∠フヲ⊥ヘダ ぁ ャや ラ ∠ ヱぁヲジ ∠ Α⊥
ゆ∠ や∠ク ∩͡ぶや ぁヱギ⊥ ハ ∠ ロ⊥ へ∠ケ や∠クみ͡プ∠ ∩∇ユヰ⊥ ョz ほ∠プ∠ ∩∠ユΑ∠ ∇ゲョ∠ リ ⊥ ∇よや ヴ∠ジΒ͡ハ
ゆ∠ や∠グ∇ルゅ∠ャ ヮ⊥ ミ∠ ゲ∠ ゎ∠ ∇ヲヤ∠プ∠ ∩͡¬ゅ∠ヨ∇ャや ヶ͡プ ウ ⊥ ∇ヤヨ͡ ∇ャや ゆ ⊥ ヱ⊥グΑ∠ ゅ∠ヨミ∠
ヶ͡プ ヮ⊥ ョ∠ キ∠ ∇ユヰ͡ Α͡ゲΒ⊥ プ∠ ∩͡ロギ͡ Β∠ よ͡ ぶ ⊥ や ヮ⊥ ヤ⊥わ⊥ ∇ボΑ∠ ∇リム͡ ャ∠ヱ ∩∠マヤ͡∇ヰΑ∠ ヴzわェ ∠
«ヮ͡わよ∠ ∇ゲェ ∠
(The (Last ) Hour will not st art unt il t he Romans occupy Al-A` maq or Dabiq. An army, comprised
of t he best of t he people of t he eart h t hen, will come from Al-Madinah and challenge t hem.
When t hey camp face t o face, t he Romans will say, ` Let us fight t hose who capt ured some of
us.' The Muslims will say, ` Nay! By Allah, we will never let you get t o our brot hers.' They will
fight t hem. A t hird of t he (Muslim) army will flee in defeat , and t hose are t he ones whom Allah
will never forgive. Anot her t hird will be killed, and t hose are t he best mart yrs before Allah.
The last t hird will be vict orious, and t his t hird will never be st ricken wit h Fit nah, and t hey will
capt ure Const ant inople (Ist anbul). While t hey are dividing war boot y, aft er hanging t heir
swords on olive t rees, Shayt an will shout among t hem, saying, ` Al-Masih (Ad-Daj j al) has
cornered your people'. They will leave t o meet Ad-Daj j al in Ash-Sham. This will be a false
warning, and when t hey reach Ash-Sham, Ad-Daj j al will t hen appear. When t he Muslims are
arranging t heir lines for bat t le and t he prayer is called for, ` Isa, son of Maryam, will descend
and lead t hem in prayer. When t he enemy of Allah (t he False Messiah) sees him, he will
dissolve j ust as salt dissolves in wat er, and if any of him were left , he would cont inue
dissolving unt il he died. Allah will kill him wit h t he hand of ` Isa and will show t he Muslims his
blood on his spear.) Muslim recorded t hat ` Abdullah bin ` Amr said t hat t he Messenger of Allah
said,
:ゲ⊥ イ
∠エ∠ ∇ャや メ
∠ ヲ⊥ボΑ∠ ヴ∠わェ
∠ ∩∇ユヰ⊥ レz ヤ⊥わ⊥ ∇ボわ∠ ヤ∠プ∠ キ∠ ヲ⊥ヰΒ∠ ∇ャや zリヤ⊥ゎ͡ ゅ∠ボわ⊥ ャ∠»
«ヮ∇ヤわ⊥ ∇ホゅ∠プ メゅ∠バわ∠ プ∠ ヵ x キ͡ ヲ⊥ヰΑ∠ や∠グワ∠ ユ⊥ ヤ͡∇ジョ⊥ ゅ∠Α
(You will fight t he Jews and will kill t hem, unt il t he st one will say, ` O Muslim! There is a Jew
here, so come and kill him.') Muslim recorded t hat Abu Hurayrah said t hat t he Messenger of
Allah said,
«∨∇ユム⊥ ル⊥ ∇ほセ
∠ ゅ∠ョ»
(What is t he mat t er wit h you) We said, ` O Messenger of Allah! Earlier, you ment ioned Ad-Daj j al
and while belit t ling him you spoke gravely about him unt il we t hought t hat he was hiding in
gardens of dat e-t rees (of Al-Madinah).' He said,
ゅ∠ルぺ∠ヱ∠ ∇ァゲ⊥ ∇ガΑ ∇ラま͡ ∩∇ユム⊥ Β∠ヤハ ∠ ヶ͡レプ⊥ ヲ∠ ∇カぺ∠ メ͡ ゅzィギz ャや ゲ⊥ ∇Βビ ∠»
∇ユム⊥ Β͡プ ろ ⊥ ∇ジャ∠ヱ∠ ∇ァゲ⊥ ∇ガΑ∠ ∇ラま͡ヱ∠ ∩∇ユム⊥ ル∠ ヱ⊥キ ヮ⊥ イ
⊥ Β͡イェ ∠ ゅ∠ルほ∠プ∠ ∇ユム⊥ Β͡プ
.ユ∃ ヤ∇ジョ⊥ あモミ⊥ ヴヤ∠ハ ヶ͡わヘ∠ Β͡ヤカ ∠ ぶ ⊥ やヱ ∩͡ヮ͡ジ∇ヘ∠ル ア⊥ Β͡イェ ∠ ∀ぼゲ⊥ ∇ョゅ∠プ
ヮ⊥ ヰ⊥ あらセ∠ ぺ⊥ ヶあルほ∠ミ∠ ∀るΒ͡プゅデ ヮ⊥ レ⊥ Β∠ハ ∩∀テト ∠ ホ∠ ゆ x ゅ∠セ ヮ⊥ zルま͡
ぺ∠ゲ∇ボΒ∠ ∇ヤプ∠ ∇ユム⊥ ∇レョ͡ ヮ⊥ ミ∠ ケ∠ ∇キぺ∠ ∇リョ∠ ∩∃リト ∠ ホ∠ リ ͡ ∇よ ンzゴバ⊥ ャや͡ギ∇らバ∠ よ͡
る∃ ヤzカ∠ ∇リョ͡ ∀ァ͡ケゅ∠カ ヮzルま͡ ∩͡ブ∇ヰム∠ ∇ャや り͡ ケ∠ ヲ⊥シ ウ ∠ ゎ͡ や∠ヲプ∠ ヮ͡ ∇Βヤ∠ハ
∠
∩ゅ⇔ャゅ∠ヨセ ͡ ゐ ∠ ゅ∠ハヱ∠ ゅ⇔レΒ͡ヨΑ∠ ゐ ∠ ゅ∠バプ∠ ∩͡ベや∠ゲバ͡ ャやヱ ュ͡ ゅzゼャや リ ∠ ∇Βよ∠
«やヲわ⊥ら∇をゅ∠プ ぶ͡ や キ∠ ゅ∠らハ͡ ゅ∠Α
(I fear ot her t han Ad-Daj j al for you! If he appears while I am st ill among you, I will be his
adversary on your behalf. If he appears while I am not among you, each one will depend on
himself and Allah will be t he Helper of every Muslim aft er me. He is young, wit h very curly hair
and his eye is smashed. I t hought t hat he looked like ` Abdul-` Uzza bin Qat an. Whoever lives
long and meet s Ad-Daj j al, t hen let him recit e t he beginnings of Surat Al-Kahf. He will appear
on a pass bet ween Ash-Sham (Syria) and Al-` Iraq. He will wreak havoc t o t he right and left . O
Servant s of Allah! Hold fast .) We said, ` O Messenger of Allah! How long will he st ay on eart h'
He said,
ュ∀ ∇ヲΑ∠ ヱ∠ ∩∃ゲ∇ヰゼ
∠ ミ∠ ュ∀ ∇ヲΑ∠ ヱ∠ ∩∃るレ∠ ジ
∠ ミ∠ ∀ュヲ∠Α ∩ゅ⇔ョ∇ヲΑ∠ ラ ∠ ヲ⊥バよ∠ ∇ケぺ∠»
«ユ⊥ムョ͡ ゅzΑほ∠ミ∠ ヮ͡ ョ͡ ゅzΑぺ∠ ゲ⊥ も͡ ゅ∠シヱ∠ ∩∃るバ∠ ヨ⊥ イ
⊥ ミ∠
(Fort y days: One day as long as a year, one day as long as a mont h and one day as long as a
week. The rest of his days will be as long as one of your ordinary days.) We said, ` O Messenger
of Allah! As for t he day t hat is like a year, will t he prayers of one day suffice for it ' He said,
Meanwhile, ` Isa, Allah's Prophet , will be cornered along wit h his companions unt il t he head of
a bull will be more precious t o t hem t han a hundred Dinars t o you t oday. ` Isa, Allah's Prophet ,
and his companions will invoke Allah for help and Allah will send An-Naghaf (a worm) int o t he
necks of Gog and Magog! The morning will come, and t hey will all be dead as if it was t he
deat h of one soul. Aft erwards, ` Isa, t he Prophet of Allah, will come down wit h his companions
t o t he low grounds (from Mount At -Tur). They will find t hat no space of a hand-span on t he
eart h was free of t heir fat and rot (rot t en corpses). ` Isa, t he Prophet of Allah, and his
companions will seek Allah in supplicat ion. Allah will send birds as large as t he necks of camels.
They will carry t hem (t he corpses of Gog and Magog) and will t hrow t hem wherever Allah wills.
Aft erwards, Allah will send rain t hat no house made of mud or animal hair will be saved from,
and it will cleanse t he eart h unt il it is as clean as a mirror. The eart h will be commanded (by
Allah), ` Produce your fruit s and regain your blessing.' Then, t he group will eat from a
pomegranat e and will t ake shelt er under t he shade of it s skin. Milk will be blessed, so much so
t hat t he milk-producing camel will yield large amount s t hat suffice for a large group of people.
Meanwhile, Allah will send a pure wind t hat will overcome Muslims from under t heir arms and
will t ake t he soul of every believer and Muslim. Only t he evildoers among people will remain.
They will indulge in shameless public sex like t hat of donkeys. On t hem, t he Hour will begin.)
Imam Ahmad and t he collect ors of t he Sunan also recorded t his Hadit h. We will ment ion t his
Hadit h again using t he chain of narrat ion collect ed by Ahmad explaining Allah's st at ement in
Surat Al-Anbiya' (chapt er 21),
びァ
⊥ ヲ⊥ィ∇ほ∠ョ∠ヱ ァ
⊥ ヲ⊥ィ∇ほΑ∠ ∇ろエ
∠ わ͡ プ⊥ や∠クま͡ ヴzわェ
∠ぴ
(Unt il, when Ya` j uj and Ma` j uj (Gog and Magog people) are let loose (from t heir barrier).) In
our t ime, in t he year seven hundred and fort y-one, a whit e minaret was built in t he Umayyad
Masj id (in Damascus) made of st one, in place of t he minaret t hat was dest royed by a fire which
t he Christ ians were suspect ed t o have st art ed. May Allah's cont inued curses descend on t he
Christ ians unt il t he Day of Resurrect ion. There is a st rong feeling t hat t his minaret is t he one
t hat ` Isa will descend on, according t o t his Hadit h.
Another Hadith
Muslim recorded in his Sahih t hat Ya` qub bin ` Asim bin ` Urwah bin Mas` ud At h-Thaqafi said, "I
heard ` Abdullah bin ` Amr saying t o a man who asked him, ` What is t his Hadit h t hat you are
narrat ing You claim t hat t he Hour will st art on such and such dat e.' He said, ` Subhan Allah
(glory be t o Allah),' or he said, ` There is no deit y wort hy of worship except Allah.' I almost
decided t o never narrat e anyt hing t o anyone. I only said, "Soon, you will wit ness t remendous
incident s, t he House (t he Ka` bah) will be dest royed by fire, and such and such t hings will
occur.'' He t hen said, ` The Messenger of Allah said,
ゅ∠ャ ∩∠リΒ͡バよ∠ ∇ケぺ∠ ゑ ⊥ ム⊥ ∇ヨΒ∠ プ∠ ヶ͡わョz ぺ⊥ ヶ͡プ メ ⊥ ゅzィギz ャや ァ ⊥ ゲ⊥ ∇ガΑ∠ »
リ∠ Β͡バよ∠ ∇ケぺ∠ ∇ヱぺ∠ や⇔ゲ∇ヰセ ∠ リ ∠ Β͡バよ∠ ∇ケぺ∠ ∇ヱぺ∠ ゅ⇔ョ∇ヲΑ∠ リ ∠ Β͡バよ∠ ∇ケぺ∠ ヵ͡ケ∇キぺ∠
ヮ⊥ ルz ほ∠ミ∠ ユ∠ Α∠ ∇ゲョ∠ リ ∠ ∇よや ヴ∠ジΒ͡ハ ヴャゅ∠バゎ∠ ぶ ⊥ やゑ ⊥ バ∠ ∇らΒ∠ プ∠ ∩ゅ⇔ョゅ∠ハ
ゑ⊥ ム⊥ ∇ヨΑ∠ zユを⊥ ∩⊥ヮム⊥ ヤ͡∇ヰΒ⊥ プ∠ ヮ⊥ ら⊥ ヤ⊥∇トΒ∠ プ∠ ∩∃キヲ⊥バ∇ジョ∠ リ ⊥ ∇よ り⊥ ヱ∠ ∇ゲハ
⊥
zユを⊥ ∩∀りヱ∠ や∠ギハ ∠ リ ͡ ∇Βレ∠ ∇をや リ ∠ ∇Βよ∠ ザ
∠ ∇Βャ∠ リ ∠ Β͡レシ ͡ ノ∠ ∇らシ ∠ サ ⊥ ゅzレャや
ヴ∠ボ∇らΑ∠ ゅ∠ヤプ∠ ∩͡ュゅzゼャや モ ͡ ら∠ ホ͡ ∇リョ͡ り⇔ キ∠ ケ͡ ゅ∠よ ゅ⇔エΑケ ぶ ⊥ やモ ⊥シ ͡ ∇ゲΑ⊥
∇リョ͡ り∃ ケz ク∠ メ ⊥ ゅ∠ボ∇んョ͡ ヮ͡ ら͡ ∇ヤホ∠ ヶ͡プ ギ∀ ェ
∠ ぺ∠ チ ͡ ∇ケほ∠∇ャや ヮ͡ ∇ィヱ∠ ヴ∠ヤハ ∠
∇ユミ⊥ ギ∠ ェ∠ ぺ∠ ラ z ぺ∠ ∇ヲャ∠ ヴzわェ ∠ ∩⊥ヮ∇わツ ∠ ら∠ ホ∠ ゅzャま͡ ラ ∃ ゅ∠ヨΑ͡ま ∇ヱぺ∠ ゲ∃ ∇Βカ ∠
«ヮ∠ツら͡ ∇ボゎ∠ ヴzわェ ∠ ヮ͡ ∇Βヤ∠ハ ∠ ヮ∇わヤ∠カ
∠ ギ∠ ャ∠ モ ∃ ら∠ ィ
∠ ギ͡ ら͡ ミ∠ ヶ͡プ モ ∠カ ∠ キ∠
:
びラ
∠ ヲ⊥ャヲ⊥ゃ∇ジョz ∇ユヰ⊥ ルz ま͡ ∇ユワ⊥ ヲ⊥ヘホ͡ ヱ∠ ぴ
(But st op t hem, verily, t hey are t o be quest ioned.)
びゅ⇔らΒ͡セ ラ
∠ ギ∠ ∇ャヲ͡ ∇ャや モ
⊥ バ∠ ∇イΑ∠ ぴ
(t he children will t urn grey-headed,) and,
びベ
∃ ゅ∠シ リ∠ハ ブ
⊥ ゼ
∠ ∇ムΑ⊥ ュ∠ ∇ヲΑ∠ ぴ
(The Day when t he Shin shall be laid bare).)''
リ
∠ ∇Βよ∠ ペ ∠ ∇ゼョ∠ キ͡ ヶz ホ͡ ∇ゲセ∠ ͡¬ゅ∠ツ∇Β∠ら∇ャや り͡ ケ∠ ゅ∠レヨ∠ ∇ャや ギ∠ ∇レハ
͡ メ ⊥ ゴ͡ ∇レΒ∠ プ∠ »
や∠クま͡ ∩͡リ∇Βム∠ ヤ∠ョ∠ る͡ エ
∠ レ͡ ∇ィぺ∠ ヴ∠ヤハ ∠ ヮ͡ ∇Βヘz ミ∠ ゅ⇔バッ͡ や∠ヱ リ ͡ ∇Βゎ∠ キ∠ ヱ⊥ゲ∇ヰョ∠
モ
⊥ ∇んョ͡ ヮ⊥ ∇レョ͡ ケ∠ ギz エ∠ ゎ∠ ヮ⊥ バ∠プ∠ケ や∠ク͡ま∠ヱ ∩∠ゲト ∠ ホ∠ ヮ⊥ シ∠ ∇ぺケ∠ ほ∠デ ∠ ∇ほデ ∠
ゅzャま͡ ヮ͡ ジ
͡ ヘ∠ ル∠ ウ
∠ Α͡ケ ギ⊥ イ ͡ Α∠ ゲ∃ プ͡ ゅ∠ムャ͡ モ
ぁエ ͡ Α∠ ゅ∠ャ ∩ぽ⊥ャ∇ぽヤぁャや ラ ͡ ゅ∠ヨィ ⊥
«ヮ⊥プゲ∠ デ
∠ ヶ͡ヰわ∠ ∇レΑ∠ ゑ ⊥ ∇Βェ
∠ ヶ͡ヰわ∠ ∇レΑ∠ ヮ⊥ ジ⊥ ヘ∠ ル∠ ヱ∠ ∩∠れゅ∠ョ
(He will descend close t o t he whit e minaret t o t he east of Damascus. He will be wearing t wo
garment s light ly colored wit h saffron, having his hands on t he wings of t wo angels. Whenever
he lowers his head, drops will fall off of it . Whenever he raises his head, precious j ewels like
pearls will fall off of it . No disbeliever can survive ` Isa's breat h, and his breat h reaches t he
dist ance of his sight .) Al-Bukhari and Muslim recorded t hat Abu Hurayrah said t hat t he
Messenger of Allah said,
«ヴ∠シヲ⊥ョ ろ
⊥ Β͡ボャ∠ ヶ͡よ ヵ
∠ ゲ͡ ∇シぺ⊥ る∠ ヤ∠∇Βャ∠»
(I met Musa on t he night of my Ascension t o heaven.) The Prophet t hen described him saying,
as I t hink,
メ
͡ ゅ∠ィケ͡ ∇リョ͡ ヮ⊥ ルz ほ∠ミ∠ サ
͡ ∇ぺゲz ャや モ
⊥ィ
͡ ケ∠ ∩∀ゆゲ͡ ト
∠ ∇ツョ⊥ »
«り∠¬ヲ⊥レセ
∠
(He was a t all person wit h hair as if he was one of t he men from t he t ribe of Shanu'ah. ) The
Prophet furt her said,
«ヴ∠ジΒ͡ハ ろ
⊥ Β͡ボャ∠ヱ»
:
«サゅ∠ヨΑ͡キ ∇リョ͡ ァ
∠ ゲ∠ カ
∠ ヮ⊥ ルz ほ∠ミ∠ ゲ⊥ ヨ∠ ∇ェぺ∠ る∀ バ∠ ∇よケ∠ »
びや⇔ギΒ͡ヰセ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ラ
⊥ ヲ⊥ムΑ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(And on t he Day of Resurrect ion, he (` Isa) will be a wit ness against t hem) Qat adah said, "He
will bear wit ness before t hem t hat he has delivered t he Message from Allah and t hat he is but a
servant of His.'' In a similar st at ement in t he end of Surat Al-Ma'idah,
ろ
∠ ヤ⊥ホ ろ
∠ ル∠¬ぺ∠ ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ
∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
びサ
͡ ゅzレヤ͡ャ
(And (remember) when Allah will say (on t he Day of Resurrect ion): "O ` Isa, son of Maryam! Did
you say unt o men...'') unt il,
びユ⊥ Β͡ムエ
∠ ャや ゴ⊥ Α͡ゴバ∠ ャやぴ
(Almight y, t he All-Wise.)
ろ∃ ⇒∠らΒあ デ
∠ ∇ユヰ͡ ∇Βヤ∠ハ∠ ゅ∠レ∇ョゲz ェ ∠ ∇やヱ⊥キゅ∠ワ リ ∠ Α͡グャzや リ∠ ョあ ユ∃ ∇ヤヌ ⊥ ら͡ プ∠ ぴ
- や⇔ゲΒ͡んミ∠ ヮ͡ ヤzャや モ ͡ Β͡らシ ∠ リ∠ハ ∇ユワ͡ ギあ ダ ∠ よ͡ ヱ∠ ∇ユヰ⊥ ャ∠ ∇ろヤzェ ͡ ぺ⊥
サ͡ ゅzレャや メ ∠ ヲ∠ ∇ョぺ∠ ∇ユヰ͡ ヤ͡∇ミぺ∠ヱ∠ ヮ⊥ ∇レハ
∠ ∇やヲ⊥ヰル⊥ ∇ギホ∠ ヱ∠ ゅ∠よゲあ ャや ユ⊥ ワ͡ グ͡ ∇カぺ∠ヱ∠
- ゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ ∠ ∇ユヰ⊥ ∇レョ͡ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ゅ∠ル∇ギわ∠ ∇ハぺ∠ヱ∠ モ ͡ト ͡ ⇒∠ら∇ャゅ͡よ
ラ∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱ ∇ユヰ⊥ ∇レョ͡ ユ͡ ∇ヤバ͡ ∇ャや ヴ͡プ ラ ∠ ヲ⊥ガシ ͡ やzゲャや リ ͡ ム͡ ⇒zャ
マ∠ ヤ͡∇らホ∠ リ͡ョ メ ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ マ ∠ Β∠ャま͡ メ ∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥
ラ∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱ り∠ ヲ∠ミゴz ャや ラ ∠ ヲ⊥ゎ∇ぽヨ⊥ ∇ャや∠ヱ り∠ ヲ∠ヤダ z ャや リ ∠ Β͡ヨΒ͡ボヨ⊥ ∇ャや∠ヱ
ゅ⇔ヨΒ͡ヌハ ∠ や⇔ゲ∇ィぺ∠ ∇ユヰ͡ Β͡ゎ∇ぽレ⊥ シ ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ゲ͡ カ͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ
び
(160. For t he wrongdoing of t he Jews, We made unlawful for t hem cert ain good foods which
had been lawful for t hem and for t heir hindering many from Allah's way;) (161. And t heir
t aking of Riba t hough t hey were forbidden from t aking it , and t heir devouring men's subst ance
wrongfully. And We have prepared for t he disbelievers among t hem a painful t orment .) (162.
But t hose among t hem who are well-grounded in knowledge, and t he believers, believe in what
has been sent down t o you and what was sent down before you; and t hose who perform t he
Salah, and give Zakah and believe in Allah and in t he Last Day, it is t hey t o whom We shall give
a great reward.)
Some Foods Were Made Unlawful for the Jews Because of their
Injustice and Wrongdoing
Allah st at es t hat because of t he inj ust ice and t ransgression of t he Jews, demonst rat ed by
commit t ing maj or sins, He prohibit ed some of t he lawful, pure t hings which were previously
allowed for t hem. This prohibit ion could be only t hat of decree, meaning t hat Allah allowed
t he Jews t o falsely int erpret t heir Book and change and alt er t he informat ion about what was
allowed for t hem. They t hus, out of exaggerat ion and ext remism in t he religion, prohibit ed
some t hings for t hemselves. It could also mean t hat in t he Tawrah, Allah prohibit ed t hings t hat
were allowed for t hem before. Allah said,
ュ∠ ゲz ェ
∠ ゅ∠ョ Ι z ま͡ モ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レら∠ ャあ Κ
6 ⇒͡ェ ラ ∠ ゅ∠ミ ュ͡ ゅ∠バト
z ャや ぁモミ⊥ ぴ
びり⊥ や∠ケ∇ヲわz ャや メ
∠ ゴz レ∠ ゎ⊥ ラぺ∠ モ
͡ ∇らホ∠ リ͡ョ ヮ͡ ジ
͡ ∇ヘル∠ ヴ∠ヤハ
∠ モ ⊥ Α͡¬ゲ∠ ∇シま͡
(All food was lawful t o t he Children of Israel, except what Isra'il made unlawful for himself
before t he Tawrah was revealed.) We ment ioned t his Ayah before, which means t hat all t ypes
of food were allowed for t he Children of Israel before t he Tawrah was revealed, except t he
camel's meat and milk t hat Isra'il prohibit ed for himself. Lat er, Allah prohibit ed many t hings in
t he Tawrah. Allah said in Surat Al-An` am (chapt er 6),
リ∠ ョ͡ ヱ∠ ゲ∃ ヘ⊥ ニ
⊥ ン͡ク zモミ⊥ ゅ∠レ∇ョゲz ェ ∠ ∇やヱ⊥キゅ∠ワ リ ∠ Α͡グャzや ヴ∠ヤ∠ハ∠ヱぴ
ゅ∠ョ Ι z ま͡ べ∠ヨヰ⊥ ョ∠ ヲ⊥エセ ⊥ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇ョゲz ェ ∠ ユ͡ レ∠ ピ∠ ∇ャや∠ヱ ゲ͡ ボ∠ ら∠ ∇ャや
ユ∃ ∇ヌバ∠ よ͡ テ∠ ヤ∠わ∠ ∇カや ゅ∠ョ ∇ヱぺ∠ べ∠Αや∠ヲエ
∠ ∇ャや ヱ͡ ぺ∠ べ∠ヨワ⊥ ケ⊥ ヲ⊥ヰニ ⊥ ∇ろヤ∠ヨ∠ ェ ∠
びラ∠ ヲ⊥ホギ͡ ⇒∠ダャ∠ ゅzルま͡ヱ͡ ∇ユヰ͡ Β͡ ∇ピら∠ よ͡ ユ⊥ヰ⇒∠レ∇Αゴ∠ ィ
∠ マ
∠ ャ͡ク∠
(And unt o t hose who are Jews, We forbade every (animal) wit h undivided hoof, and We forbade
t hem t he fat of t he ox and t he sheep except what adheres t o t heir backs or t heir ent rails, or is
mixed up wit h a bone. Thus We recompensed t hem for t heir rebellion. And verily, We are
Trut hful.) This means, We prohibit ed t hese t hings for t hem because t hey deserved it due t o
t heir t ransgression, inj ust ice, defying t heir Messenger and disput ing wit h him. So Allah said;
ろ
∃ ⇒∠らΒあ デ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇ョゲz ェ∠ ∇やヱ⊥キゅ∠ワ リ∠ Α͡グャzや リ ∠ ョあ ユ∃ ∇ヤヌ
⊥ ら͡ プ∠ ぴ
び や⇔ゲΒ͡んミ∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ リ∠ハ ∇ユワ͡ ギあ ダ
∠ よ͡ ヱ∠ ∇ユヰ⊥ ャ∠ ∇ろヤzェ
͡ ぺ⊥
(For t he wrongdoing of t he Jews, We made unlawful t o t hem cert ain good foods which had
been lawful t o t hem, and for t heir hindering many from Allah's way.) This Ayah st at es t hat t hey
hindered t hemselves and ot hers from following t he t rut h, and t his is t he behavior t hat t hey
brought from t he past t o t he present . This is why t hey were and st ill are t he enemies of t he
Messengers, killing many of t he Prophet s. They also denied Muhammad and ` Isa, peace be upon
t hem. mAllah said,
びヮ⊥ ∇レハ
∠ ∇やヲ⊥ヰル⊥ ∇ギホ∠ ヱ∠ ゅ∠よゲあ ャや ユ⊥ ワ͡ グ͡ ∇カぺ∠ヱ∠ ぴ
(And t heir t aking of Riba' t hough t hey were forbidden from t aking it ,) Allah prohibit ed t hem
from t aking Riba', yet t hey did so using various kinds of t ricks, ploys and cons, t hus devouring
people's propert y unj ust ly. Allah said,
びゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ ∇レョ͡ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ゅ∠ル∇ギわ∠ ∇ハぺ∠ヱ∠ ぴ
(And We have prepared for t he disbelievers among t hem a painful t orment . ) Allah t hen said,
び∇ユヰ⊥ ∇レョ͡ ユ͡ ∇ヤバ͡ ∇ャや ヴ͡プ ラ
∠ ヲ⊥ガシ
͡ やzゲャや リ
͡ ム͡ ⇒zャぴ
(But t hose among t hem who are well-grounded in knowledge...) firm in t he religion and full of
beneficial knowledge. We ment ioned t his subj ect when we explained Surah Al ` Imran (3). The
Ayah;
び∠ラヲ⊥レ͡ョ∇ぽヨ⊥ ∇ャや∠ヱぴ
(and t he believers...) refers t o t he well-grounded in knowledge;
びマ
∠ ヤ͡∇らホ∠ リ͡ョ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨよ͡ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ぴ
(believe in what has been sent down t o you and what was sent down before you;) Ibn ` Abbas
said, "This Ayah was revealed concerning ` Abdullah bin Salam, Tha` labah bin Sa` yah, Zayd bin
Sa` yah and Asad bin ` Ubayd who embraced Islam and believed what Allah sent Muhammad
wit h. Allah said,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャや∠ヱ ヮ͡ ヤzャゅ͡よ ∠ラヲ⊥レ͡ョ∇ぽヨ⊥ ∇ャや∠ヱぴ
(and believe in Allah and in t he Last Day,) They believe t hat t here is no deit y wort hy of worship
except Allah, believe in Resurrect ion aft er deat h and t he reward or punishment for t he good or
evil deeds. Allah's st at ement ,
びマ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(It is t hey,) t hose whom t he Ayah described above,
びゅ⇔ヨΒ͡ヌハ
∠ や⇔ゲ∇ィぺ∠ ∇ユヰ͡ Β͡ゎ∇ぽレ⊥ シ
∠ぴ
(To whom We shall give a great reward.) means Paradise.
リ∠ ΒあΒら͡ レz ャや∠ヱ ゥ ∃ ヲ⊥ル ヴ∠ャま͡ べ∠レ∇Βェ ∠ ∇ヱぺ∠ べ∠ヨミ∠ マ ∠ ∇Βャ∠ま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ べzル͡まぴ
ペ∠ ⇒∠エ∇シ∇まヱ∠ モ ∠ Β͡バ⇒∠ヨ∇シま͡ヱ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ヴ∠ャま͡ べ∠レ∇Β∠ェ∇ヱ∠ぺ∠ヱ ロ͡ ギ͡ ∇バよ∠ リ͡ョ
ザ
∠ ル⊥ ヲ⊥Αヱ∠ ゆ ∠ ヲぁΑぺ∠ヱ∠ ヴ∠ジΒ͡ハヱ∠ ヅ ͡ ゅ∠ら∇シΙ x や∠ヱ ゆ ∠ ヲ⊥ボ∇バΑ∠ ヱ∠
- や⇔ケヲ⊥よコ∠ ∠キヱ⊥ヱや∠キ ゅ∠レ∇Β∠ゎや∠¬∠ヱ リ ∠ ⇒∠ヨ∇Βヤ∠シ
⊥ ヱ∠ ラ ∠ ヱ⊥ゲ⇒∠ワヱ∠
∇ユャz Κ⇔シ ⊥ ケ⊥ ヱ∠ モ ⊥ ∇らホ∠ リ͡ョ マ ∠ ∇Βヤ∠ハ
∠ ∇ユヰ⊥ ⇒∠レ∇ダダ ∠ ホ∠ ∇ギホ∠ Κ ⇔シ ⊥ ケ⊥ ヱ∠
Κ⇔ シ ⊥ ケぁ - ゅ⇔ヨΒ͡ヤ∇ムゎ∠ ヴ∠シヲ⊥ョ ヮ⊥ ヤzャや ユ∠ ヤzミ∠ ヱ∠ マ ∠ ∇Βヤ∠ハ∠ ∇ユヰ⊥ ∇ダダ ⊥ ∇ボル∠
ヮ͡ ヤzャや ヴ∠ヤハ ∠ サ ͡ ゅzレヤ͡ャ ラ ∠ ヲ⊥ムΑ∠ Κ z ゃ∠ ャ͡ リ∠ Α͡ケグ͡ レ⊥ョヱ∠ リ ∠ Α͡ゲゼ あ ら∠ ョぁ
び ゅ⇔ヨΒ͡ムェ ∠ や⇔ゴΑ͡ゴハ ∠ ヮ⊥ ヤzャや ラ ∠ ゅ∠ミヱ∠ モ ͡シ ⊥ ゲぁ ャや ギ∠ ∇バよ∠ ∀るイ zェ ⊥
(163. Verily, We have sent t he revelat ion t o you as We sent t he revelat ion t o Nuh and t he
Prophet s aft er him; We (also) sent t he revelat ion t o Ibrahim, Isma` il, Ishaq, Ya` qub, and Al-
Asbat , (t he offspring of t he t welve sons of Ya` qub) ` Isa, Ayyub, Yunus, Harun, and Sulayman;
and t o Dawud We gave t he Zabur.) (164. And Messengers We have ment ioned t o you before,
and Messengers We have not ment ioned t o you, and t o Musa Allah spoke direct ly.) (165.
Messengers as bearers of good news and warning, in order t hat mankind should have no plea
against Allah aft er t he (coming of) Messengers. And Allah is Ever All-Powerful, All-Wise.)
リ
∠ ΒあΒら͡ レz ャや∠ヱ ゥ
∃ ヲ⊥ル ヴ∠ャま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ べ∠ヨミ∠ マ
∠ ∇Βャ∠ま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ べzル͡まぴ
びロ͡ ギ͡ ∇バよ∠ リ͡ョ
(Verily, We have inspired you (O Muhammad) as We inspired Nuh and t he Prophet s aft er him.)''
Allah st at es t hat He sent down revelat ion t o His servant and Messenger Muhammad j ust as He
sent down revelat ion t o previous Prophet s. Allah said,
リ
∠ ΒあΒら͡ レz ャや∠ヱ ゥ
∃ ヲ⊥ル ヴ∠ャま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ べ∠ヨミ∠ マ
∠ ∇Βャ∠ま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ べzル͡まぴ
びロ͡ ギ͡ ∇バよ∠ リ͡ョ
(Verily, We have inspired you (O Muhammad) as We inspired Nuh and t he Prophet s aft er him,)
unt il,
∇ユャz Κ
⇔シ
⊥ ケ⊥ ヱ∠ モ
⊥ ∇らホ∠ リ͡ョ マ
∠ ∇Βヤ∠ハ
∠ ∇ユヰ⊥ ⇒∠レ∇ダダ∠ ホ∠ ∇ギホ∠ Κ ⇔シ ⊥ ケ⊥ ヱ∠ ぴ
びマ
∠ ∇Βヤ∠ハ
∠ ∇ユヰ⊥ ∇ダダ ⊥ ∇ボル∠
(And Messengers We have ment ioned t o you before, and Messengers We have not ment ioned t o
you) Before t he revelat ion of t his Ayah. The following are t he names of t he Prophet s whom
Allah named in t he Qur'an. They are: Adam, Idris, Nuh (Noah), Hud, Salih, Ibrahim (Abraham),
Lut , Isma` il (Ishmael), Ishaq (Isaac), Ya` qub (Jacob), Yusuf (Joesph), Ayyub (Job), Shu` ayb,
Musa (Moses), Harun (Aaron), Yunus (Jonah), Dawud (David), Sulayman (Solomon), Ilyas (Elias),
Al-Yasa` (Elisha), Zakariya (Zachariya), Yahya (John) and ` Isa (Jesus), and t heir leader,
Muhammad . Several scholars of Tafsir also list ed Dhul-Kifl among t he Prophet s. Allah's
st at ement ,
びマ
∠ ∇Βヤ∠ハ
∠ ∇ユヰ⊥ ∇ダダ
⊥ ∇ボル∠ ∇ユャz Κ
⇔シ
⊥ ケ⊥ ヱ∠ ぴ
(and Messengers We have not ment ioned t o you,) means, ` t here are ot her Prophet s whom We
did not ment ion t o you in t he Qur'an.'
びリ
∠ Α͡ケグ͡ レ⊥ョヱ∠ リ
∠ Α͡ゲゼ
あ ら∠ ョぁ Κ
⇔ シ
⊥ ケぁ ぴ
(Messengers as bearers of good news as well as of warning,) meaning, t he Prophet s bring good
news t o t hose who obey Allah and pract ice t he good t hings t hat please Him. They also warn
against His punishment and t orment for t hose who defy His commandment s. Allah said next ,
モ
͡シ⊥ ゲぁ ャや ギ∠ ∇バよ∠ ∀るイ
zェ⊥ ヮ͡ ヤzャや ヴ∠ヤハ∠ サ ͡ ゅzレヤ͡ャ ラ∠ ヲ⊥ムΑ∠ Κ z ゃ∠ ャ͡ぴ
びゅ⇔ヨΒ͡ムェ
∠ や⇔ゴΑ͡ゴハ ∠ ヮ⊥ ヤzャや ラ
∠ ゅ∠ミヱ∠
(in order t hat mankind should have no plea against Allah aft er t he Messengers. And Allah is
Ever All-Powerful, All-Wise.) Allah sent down His Books and sent His Messengers wit h good news
and warnings. He explained what He likes and is pleased wit h and what He dislikes and is
displeased wit h. This way, no one will have an excuse wit h Allah. Allah said in ot her Ayat ,
Ι∇ヲャ∠ ゅ∠レよz ケ∠ ∇やヲ⊥ャゅ∠ボャ∠ ヮ͡ ヤ͡∇らホ∠ リあョ ゆ∃ や∠グバ∠ よ͡ ∇ユヰ⊥ ⇒∠レ∇ムヤ∠∇ワぺ∠ べzル∠ぺ ∇ヲャ∠ヱ∠ ぴ
メ
z グ͡ ルz ラ∠ぺ モ ͡ ∇らホ∠ リ͡ョ マ ∠ わ͡ ⇒∠Αや∠¬ ノ∠ ら͡ わz レ∠ プ∠ Ι
⇔ ヲ⊥シケ∠ ゅ∠レ∇Βャ∠ま͡ ろ
∠ ∇ヤシ
∠ ∇ケぺ∠
び ン∠ゴ∇ガル∠ ヱ∠
(And if We had dest royed t hem wit h a t orment before t his, t hey would surely have said: "Our
Lord! If only You had sent us a Messenger, we should cert ainly have followed Your Ayat , before
we were humiliat ed and disgraced.'') and,
び∇ユヰ͡ Α͡ギ∇Αぺ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ヨ͡よ ∀るら∠ Β͡ダョぁ ユ⊥ヰら∠ Β͡ダゎ⊥ ラ∠ぺ Ι∇ヲャ∠ヱ∠ ぴ
(And if (We had) not (sent you t o t he people of Makkah) in case a calamit y should seize t hem
for (t he deeds) t hat t heir hands have sent fort h. ) It is recorded in t he Two Sahihs t hat Ibn
Mas` ud said t hat t he Messenger of Allah said,
«ヮ∠らわ⊥ ミ⊥ メ
∠ ゴ∠ ∇ルぺ∠ヱ∠ ヮ⊥ ヤ∠シ
⊥ ケ⊥ モ
∠シ
∠ ∇ケぺ∠ マ
∠ ャ͡ク モ
͡ ∇ィぺ∠ ∇リョ͡ »
(And t his is why He sent His Messengers and revealed His Books.)
ヮ͡ ヨ͡ ∇ヤバ͡ よ͡ ヮ⊥ ャ∠ゴ∠ ル∠ぺ マ
∠ ∇Βャ∠ま͡ メ ∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ギ⊥ ヰ∠ ∇ゼΑ∠ ヮ⊥ zヤャや リ ͡ ム͡ ⇒zャぴ
リ∠ Α͡グャzや ラ z ま͡ - や⇔ギΒ͡ヰセ ∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ ラ ∠ ヱ⊥ギヰ∠ ∇ゼΑ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱ
Κ∠ ⇒∠ヤッ ∠ ∇やヲぁヤッ ∠ ∇ギホ∠ ヮ͡ ヤzャや モ ͡ Β͡らシ
∠ リ∠ハ ∇やヱぁギタ ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠
ヮ⊥ zヤャや リ ͡ ム⊥ Α∠ ∇ユャ∠ ∇やヲ⊥ヨヤ∠ニ ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ラ z ま͡ - や⇔ギΒ͡バよ∠
び ゅ⇔ボΑ͡ゲデ ∠ ∇ユヰ⊥ Α∠ ギ͡ ∇ヰΒ∠ ャ͡ Ι
∠ ヱ∠ ∇ユヰ⊥ ャ∠ ゲ∠ ヘ͡ ∇ピΒ∠ ャ͡
マ
∠ ャ͡ク∠ ラ ∠ ゅ∠ミヱ∠ や⇔ギ∠よぺ∠ べ∠ヰΒ͡プ リ
∠ Α͡ギヤ͡⇒∠カ ユ∠ レz ヰ∠ ィ
∠ ペ ∠ Α͡ゲデ
∠ Ι z ま͡ぴ
メ
⊥ ヲ⊥シゲz ャや ユ⊥ ミ⊥ ¬∠ べ∠ィ ∇ギホ∠ サ
⊥ ゅzレャや ゅ∠ヰΑぁ ∠ほΑ - や⇔ゲΒ͡ジΑ∠ ヮ͡ ヤzャや ヴ∠ヤハ ∠
∇やヱ⊥ゲヘ⊥ ∇ムゎ∠ ラ͡まヱ∠ ∇ユム⊥ ャz や⇔ゲ∇Βカ
∠ ∇やヲ⊥レョ͡ ゅ∠⇒プ∠ ∇ユム⊥ よあ ケz リ͡ョ ペ あエ∠ ∇ャゅ͡よ
ヮ⊥ zヤャや ラ ∠ ゅ∠ミヱ∠ チ͡ ∇ケΙ x や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ ラ z み͡プ∠
び ゅ⇔ヨΒ͡ムェ∠ ゅ⇔ヨΒ͡ヤハ
∠
(166. But Allah bears wit ness t o t hat which He has sent down unt o you; He has sent it down
wit h His knowledge, and t he angels bear wit ness. And Allah is All-Sufficient as a Wit ness.) (167.
Verily, t hose who disbelieve and prevent (ot hers) from t he pat h of Allah; t hey have cert ainly
st rayed far away.) (168. Verily, t hose who disbelieve and did wrong; Allah will not forgive
t hem, nor will He guide t hem t o a way.) (169. Except t he way of Hell, t o dwell t herein forever;
and t his is ever easy for Allah.) (170. O mankind! Verily, t here has come t o you t he Messenger
wit h t he t rut h from your Lord. So believe in him, it is bet t er for you. But if you disbelieve, t hen
cert ainly t o Allah belongs all t hat is in t he heavens and t he eart h. And Allah is Ever All-
Knowing, All-Wise.) Allah's st at ement
びマ
∠ ∇Βャ∠ま͡ べ∠レ∇Βェ
∠ ∇ヱぺ∠ べzル͡まぴ
(Verily, We have inspired you...) emphasized t he Prophet 's prophet hood and refut ed t he
idolat ors and People of t he Script ure who denied him. Allah said,
びマ
∠ ∇Βャ∠ま͡ メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ギ⊥ ヰ∠ ∇ゼΑ∠ ヮ⊥ zヤャや リ
͡ ム͡ ⇒zャぴ
(But Allah bears wit ness t o t hat which He has sent down unt o you,) meaning, even if t hey deny,
defy and disbelieve in you, O Muhammad, Allah t est ifies t hat you are His Messenger t o whom
He sent down His Book, t he Glorious Qur'an t hat ,
ヮ͡ ヘ͡ ∇ヤカ
∠ ∇リョ͡ Ι
∠ ヱ∠ ヮ͡ ∇Αギ∠ Α∠ リ
͡ ∇Βよ∠ リ͡ョ モ ⊥ト͡ ⇒∠ら∇ャや ヮ͡ Β͡ゎ∇ほΑ∠ Ι
zぴ
び ギ∃ Β͡ヨェ
∠ ユ∃ Β͡ムェ
∠ ∇リョあ ∀モΑ͡ゴレ∠ゎ
(Falsehood cannot come t o it from before it or behind it , (it is) sent down by t he All-Wise,
Wort hy of all praise.) Allah t hen said,
びゅ⇔ヨ∇ヤハ
͡ ヮ͡ よ͡ ラ
∠ ヲ⊥トΒ͡エΑ⊥ Ι
∠ ヱ∠ ぴ
(but t hey will never compass anyt hing of His knowledge.) Allah's st at ement ,
びラ
∠ ヱ⊥ギヰ∠ ∇ゼΑ∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱぴ
(and t he angels bear wit ness.) t o t he t rut h of what you came wit h and what was revealed and
sent down t o you, along wit h Allah's t est imony t o t he same,
びや⇔ギΒ͡ヰセ
∠ ヮ͡ ヤzャゅ͡よ ヴ∠ヘミ∠ ヱ∠ ぴ
(And Allah is All-Sufficient as a Wit ness.) Allah said,
∇ギホ∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ リ∠ハ ∇やヱぁギタ
∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ラ
z ま͡ぴ
び や⇔ギΒ͡バよ∠ Κ
∠ ⇒∠ヤッ
∠ ∇やヲぁヤッ∠
(Verily, t hose who disbelieve and prevent (ot hers) from t he pat h of Allah, t hey have cert ainly
st rayed far away.) For t hey are disbelievers t hemselves and do not follow t he t rut h. They st rive
hard t o prevent people from following and embracing Allah's pat h. Therefore, t hey have defied
t he t rut h, deviat ed, and st rayed far away from it . Allah also ment ions His j udgment against
t hose who disbelieve in His Ayat , Book and Messenger, t hose who wrong t hemselves by t heir
disbelief and hindering ot hers from His pat h, commit t ing sins and violat ing His prohibit ions.
Allah st at es t hat He will not forgive t hem;
びゅ⇔ボΑ͡ゲデ
∠ ∇ユヰ⊥ Α∠ ギ͡ ∇ヰΒ∠ ャ͡ Ι
∠ ヱ∠ ぴ
(nor will He guide t hem t o a way (t hat is, of good).)
びや⇔ギ∠よぺ∠ べ∠ヰΒ͡プ リ
∠ Α͡ギヤ͡⇒∠カ ユ∠ レz ヰ∠ ィ
∠ ペ
∠ Α͡ゲデ
∠ Ι
z ま͡ぴ
(Except t he way of Hell, t o dwell t herein forever...) and t his is t he except ion. Allah t hen said,
∇ユム⊥ よあ ケz リ͡ョ ペ
あエ∠ ∇ャゅ͡よ メ
⊥ ヲ⊥シゲz ャや ユ⊥ ミ⊥ ¬∠ べ∠ィ ∇ギホ∠ サ ⊥ ゅレz ャや ゅ∠ヰΑぁ ∠ほΑぴ
び∇ユム⊥ ャz や⇔ゲ∇Βカ
∠ ∇やヲ⊥レョ͡ ゅ∠⇒プ∠
(O mankind! Verily, t here has come t o you t he Messenger wit h t he t rut h from your Lord, so
believe in him, it is bet t er for you.) This Ayah means, Muhammad has come t o you wit h
guidance, t he religion of t rut h and clear proof from Allah. Therefore, believe in what he has
brought you and follow him, for t his is bet t er for you. Allah t hen said,
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ ラ
z み͡プ∠ ∇やヱ⊥ゲヘ⊥ ∇ムゎ∠ ラ͡まヱ∠ ぴ
(But if you disbelieve, t hen cert ainly t o Allah belongs all t hat is in t he heavens and t he eart h.)
Allah is far t oo rich t han t o need you or your fait h, and no harm could ever affect Him because
of your disbelief. Allah said in anot her Ayah,
チ
͡ ∇ケΙ
x や ヴ͡プ リ∠ョヱ∠ ∇ユわ⊥ ル∠ぺ ∇やヱ⊥ゲヘ⊥ ∇ムゎ∠ ラ͡ま ヴ∠シヲ⊥ョ メ ∠ ゅ∠ホヱ∠ ぴ
び ∀ギΒ͡ヨェ ∠ ヴ x レ͡ ピ∠ ャ∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ゅ⇔バΒ͡ヨィ∠
(And Musa said: "If you disbelieve, you and all on eart h t oget her, t hen verily, Allah is Rich (Free
of all needs), Owner of all praise.'') Allah said here,
びゅ⇔ヨΒ͡ヤハ
∠ ヮ⊥ zヤャや ラ
∠ ゅ∠ミヱ∠ ぴ
(And Allah is Ever All-Knowing,) He knows t hose who deserve t o be guided, and He will guide
t hem. He also knows t hose who deserve deviat ion, and He leads t hem t o it ,
びゅ⇔ヨΒ͡ムェ
∠ぴ
(All-Wise) in His st at ement s, act ions, legislat ion and all t hat He decrees.
びヮ͡ ヤzャや ラ
͡ ヱ⊥キ リあョ ゅ⇔よゅ∠よ∇ケぺ∠ ∇ユヰ⊥ レ∠ ⇒∠ら∇ワケ⊥ ヱ∠ ∇ユワ⊥ ゲ∠ ⇒∠ら∇ェぺ∠ ∇やヱ⊥グ∠ガゎz やぴ
(They t ook t heir rabbis and t heir monks t o be t heir lords besides Allah.) Imam Ahmad recorded
t hat Ibn ` Abbas said t hat ` Umar said t hat t he Messenger of Allah said,
リ
∠ ∇よや ヴ∠ジΒ͡ハ ン ͡ ケ∠ ゅ∠ダレz ャや れ
͡ ゲ∠ ∇デぺ∠ ゅ∠ヨミ∠ ヶ͡ルヱ⊥ゲ∇トゎ⊥ ゅ∠ャ»
«ヮ⊥ャヲ⊥シケ∠ ヱ∠ ぶ
͡ や⊥ギ∇らハ
∠ :やヲ⊥ャヲ⊥ボプ∠ ∀ギ∇らハ
∠ ゅ∠ル∠ぺ ゅ∠ヨルz ͡み∠プ .ユ∠ Α∠ ∇ゲョ∠
(Do not unduly praise me like t he Christ ians exaggerat ed over ` Isa, son of Maryam. Verily, I am
only a servant , so say, ` Allah's servant and His Messenger.') This is t he wording of Al-Bukhari.
Imam Ahmad recorded t hat Anas bin Malik said t hat a man once said, "O Muhammad! You are
our mast er and t he son of our mast er, our most right eous person and t he son of our most
right eous person...'' The Messenger of Allah said,
びペ
zエ∠ ∇ャや Ι
z ま͡ ヮ͡ ヤzャや ヴ∠ヤハ
∠ ∇やヲ⊥ャヲ⊥ボゎ∠ Ι
∠ ヱ∠ ぴ
(nor say of Allah except t he t rut h.) means, do not lie and claim t hat Allah has a wife or a son,
Allah is far holier t han what t hey at t ribut e t o Him. Allah is glorified, praised, and honored in
His might , grandure and great ness, and t here is no deit y wort hy of worship nor Lord but Him.
Allah said;
ヮ͡ ヤzャや メ
⊥ ヲ⊥シケ∠ ユ∠ Α∠ ∇ゲョ∠ リ
⊥ ∇よや ヴ∠ジΒ͡ハ ウ ⊥ Β͡ジヨ∠ ∇ャや ゅ∠ヨルz ま͡ぴ
びヮ⊥ ∇レあョ ∀ゥヱ⊥ケ∠ヱ ユ∠ Α∠ ∇ゲョ∠ ヴ∠ャま͡ ゅ∠ヰ⇒∠ボ∇ャぺ∠ ヮ⊥ わ⊥ ヨ∠ ヤ͡ミ∠ ヱ∠
(Al-Masih ` Isa, son of Maryam, was (no more t han) a Messenger of Allah and His Word, which He
best owed on Maryam and a spirit from creat ed by Him;) ` Isa is only one of Allah's servant s
and one of His creat ures. Allah said t o him, ` Be', and he was, and He sent him as a Messenger.
` Isa was a word from Allah t hat He best owed on Maryam, meaning He creat ed him wit h t he
word ` Be' t hat He sent wit h Jibril t o Maryam. Jibril blew t he life of ` Isa int o Maryam by Allah's
leave, and ` Isa came t o exist ence as a result . This incident was in place of t he normal
concept ion bet ween man and woman t hat result s in children. This is why ` Isa was a word and a
Ruh (spirit ) creat ed by Allah, as he had no fat her t o conceive him. Rat her, he came t o
exist ence t hrough t he word t hat Allah ut t ered, ` Be,' and he was, t hrough t he life t hat Allah
sent wit h Jibril. Allah said,
リ͡ョ ヮ⊥ ボ∠ ヤ∠カ
∠ ュ∠ キ∠ や∠¬ モ
͡ ん∠ ヨ∠ ミ∠ ヮ͡ ヤzャや ギ∠ レ͡ハ ヴ∠ジΒ͡ハ モ ∠ ん∠ ョ∠ ラz ま͡ぴ
びラ⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ ヮ⊥ ャ∠ メ
∠ ゅ∠ホ zユを⊥ ゆ ∃ や∠ゲゎ⊥
(Verily, t he likeness of ` Isa before Allah is t he likeness of Adam. He creat ed him from dust ,
t hen (He) said t o him: "Be! and he was.)
ゅ∠レェ
͡ ヱぁケ リ͡ョ ゅ∠ヰΒ͡プ ゅ∠レ∇ガヘ∠ レ∠ プ∠ ゅ∠ヰィ
∠ ∇ゲプ∠ ∇ろレ∠ ダ ∠ ∇ェぺ∠ ヴ͡わャzや∠ヱぴ
びリ ∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ る⇔ Α∠ や∠¬ べ∠ヰレ∠ ∇よや∠ヱ ゅ∠ヰ⇒∠レ∇ヤバ∠ ィ
∠ ヱ∠
(And she who guarded her chast it y, We breat hed int o her (garment ) and We made her and her
son ` Isa a sign for all t hat exit s.) (21:91)
びゅ∠ヰィ
∠ ∇ゲプ∠ ∇ろレ∠ ダ
∠ ∇ェぺ∠ ヴ͡わャzや ラ
∠ や∠ゲ∇ヨハ
͡ る∠ レ∠ ∇よや ユ∠ Α∠ ∇ゲョ∠ ヱ∠ ぴ
(And Maryam, t he daught er of ` Imran who guarded her chast it y,) and Allah said concerning t he
Messiah,
びヮ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇ヨバ∠ ∇ルぺ∠ ∀ギ∇ら∠ハ Ι
z ま͡ ヲ∠ ワ⊥ ∇ラま͡ぴ
(He ` Isa was not more t han a servant . We grant ed Our favor t o him.)
びzリミ⊥ ぴ
(Be) and he was. Ibn Abi Hat im recorded t hat Ahmad bin Sinan Al-Wasit i said t hat he heard
Shadh bin Yahya saying about Allah's st at ement ,
∩⊥ヮャ∠ マ∠ Α͡ゲセ
∠ ゅ∠ャ ロ⊥ ギ∠ ∇ェヱ∠ ∩⊥ぶや ゅzャま͡ ヮ∠ ャ͡ま ゅ∠ャ ∇ラぺ∠ ギ∠ ヰ͡ セ
∠ ∇リョ∠ »
ぶ͡ や⊥ギ∇らハ∠ ヴ∠ジΒ͡ハ ラ z ぺ∠ヱ∠ ∩⊥ヮャ⊥ヲ⊥シケ∠ ヱ∠ ロ⊥ ギ⊥ ∇らハ
∠ や⇔ギヨz エ∠ ョ⊥ ラ z ぺ∠ヱ∠
∩⊥ヮ∇レョ͡ ∀ゥヱ⊥ケ∠ヱ ユ∠ Α∠ ∇ゲョ∠ ヴャ͡ま ゅ∠ワゅ∠ボ∇ャぺ∠ ヮ⊥ わ⊥ ヨ∠ ヤ͡ミ∠ ヱ∠ ヮ⊥ ャ⊥ヲ⊥シケ∠ ヱ∠
る∠ レzイ
∠ ∇ャや ぶ
⊥ や ヮ⊥ ヤ∠カ
∠ ∇キぺ∠ ∩xペェ∠ ケ∠ ゅzレャや∠ヱ ∩xペェ ∠ る∠ レz イ
∠ ∇ャや ラz ぺ∠ヱ∠
«モ∠ヨバ∠ ∇ャや リ ∠ ョ͡ ラ ∠ ゅ∠ミ ゅ∠ョ ヴ∠ヤハ ∠
(If anyone t est ifies t hat none has t he right t o be worshipped but Allah Alone Who has no
part ners, and t hat Muhammad is His servant and Messenger, and t hat ` Isa is Allah's servant and
Messenger and His Word which He best owed on Maryam and a spirit creat ed by Him, and t hat
Paradise is t rue and Hell is t rue, t hen Allah will admit him int o Paradise wit h t he deeds which
he performed.) In anot her narrat ion, t he Prophet said,
チ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョヱ∠ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅzョ ∇ユム⊥ ャ∠ ゲ∠ ガ
zシ ∠ ヱ∠ ぴ
びヮ⊥ ∇レあョ ゅ⇔バΒ͡ヨィ∠
(And has subj ect ed t o you all t hat is in t he heavens and all t hat is in t he eart h; it is all from
Him.) meaning, from His creat ion. ` from Him' does not mean t hat it is a part of Him, as t he
Christ ians claim, may Allah's cont inued curses be upon t hem. Saying t hat somet hing is from
Allah, such as t he spirit of Allah, t he she-camel of Allah or t he House of Allah, is meant t o
honor such it ems. Allah said,
びリ
∠ Β͡ヘも͡ べzトヤ͡ャ ヴ
∠ わ͡ ∇Βよ∠ ∇ゲヰあ デ
∠ ヱ∠ ぴ
(and sanct ify My House for t hose who circumambulat e it .) An aut hent ic Hadit h st at es,
サ
͡ ゅzレヤ͡ャ ろ
∠ ヤ⊥ホ ろ
∠ ル∠¬ぺ∠ ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ
∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
びヴ͡ルヱ⊥グ͡ガゎz や
(And (remember) when Allah will say (on t he Day of Resurrect ion): "O ` Isa, son of Maryam! Did
you say unt o men: ` Worship me''') and in it s beginning,
リ
⊥ ∇よや ウ
⊥ Β͡ジヨ∠ ∇ャや ヲ∠ ワ⊥ ヮ∠ ヤzャや ラ
z ま͡ ∇やヲ⊥ャべ∠ホ リ
∠ Α͡グャzや ゲ∠ ヘ∠ ミ∠ ∇ギボ∠ ャzぴ
びユ∠ Α∠ ∇ゲョ∠
(Surely, in disbelief are t hey who say t hat Allah is t he Messiah, son of Maryam.) The Christ ians,
may Allah curse t hem, have no limit t o t heir disbelief because of t heir ignorance, so t heir
deviant st at ement s and t heir misguidance grows. Some of t hem believe t hat ` Isa is Allah, some
believe t hat he is one in a t rinit y and some believe t hat he is t he son of Allah. Their beliefs and
creeds are numerous and cont radict each ot her, prompt ing some people t o say t hat if t en
Christ ians meet , t hey would end up wit h eleven sect s!
び∇ユム⊥ ャz や⇔ゲ∇Βカ
∠ ∇やヲ⊥ヰわ∠ ルやぴ
(Cease! (it is) bet t er for you.) meaning, it will be bet t er for you,
びギ∀ ャ∠ヱ∠ ヮ⊥ ャ∠ ラ
∠ ヲ⊥ムΑ∠ ラ∠ぺ ヮ⊥ レ∠ ⇒∠エ∇らシ
⊥ ギ∀ ェ
͡ ヱ∠ ∀ヮ⇒∠ャ͡ま ヮ⊥ ヤzャや ゅ∠ヨルz ま͡ぴ
(For Allah is (t he only) One God, hallowed be He above having a son.) and He is holier t han
such claim,
ヴ∠ヘミ∠ ヱ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ゅ∠ョヱ∠ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ヮ͡ ヤzャ∠ヱぴ
びΚ⇔ Β͡ミヱ∠ ヮ͡ ヤzャゅ͡よ
(To Him belongs all t hat is in t he heavens and all t hat is in t he eart h. And Allah is All-Sufficient
as a Disposer of affairs,) for all are creat ures, propert y and servant s under His cont rol and
disposal, and He is t he Disposer of t he affairs. Therefore, how can He have a wife or a son
among t hem,
びギ∀ ャ∠ヱ∠ ヮ⊥ ャ∠ ラ
⊥ ヲ⊥ムΑ∠ ヴzルぺ∠ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ノ⊥ Α͡ギよ∠ ぴ
(He is t he originat or of t he heavens and t he eart h. How can He have children.) and
び や⇔キ∂ ま͡ ゅ⇔ゃ∇Βセ
∠ ∇ユわ⊥ ∇ゃィ
͡ ∇ギボ∠ ャ∠ - や⇔ギ∠ャヱ∠ リ
⊥ ⇒∠ヨ∇ェゲz ャや グ∠ ガ
∠ ゎz や ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
(And t hey say: "The Most Gracious (Allah) has begot t en a son. Indeed you have brought fort h
(said) a t errible evil t hing.'') Up t o His saying,
びや⇔キ∇ゲプ∠ ぴ
(Alone.)
Ι∠ ヱ∠ ヮ͡ ヤzャ や⇔ギ∇らハ ∠ ラ ∠ ヲ⊥ムΑ∠ ラ∠ぺ ウ ⊥ Β͡ジヨ∠ ∇ャや ブ ∠ ム͡ レ∠わ∇ジΑ∠ リzャぴ
ヮ͡ ゎ͡ キ∠ ゅ∠らハ
͡ ∇リハ ∠ ∇ブム͡ ∇レわ∠ ∇ジΑ∠ リ∠ョヱ∠ ラ ∠ ヲ⊥よゲz ボ∠ ヨ⊥ ∇ャや る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや
リ∠ Α͡グャzや ゅzョほ∠プ∠ - ゅ⇔バΒ͡ヨィ ∠ ヮ͡ Β∠ャま͡ ∇ユワ⊥ ゲ⊥ ゼ
⊥ ∇エΒ∠ ジ ∠ プ∠ ∇ゲら͡ ∇ムわ∠ ∇ジΑ∠ ヱ∠
∇ユワ⊥ ケ∠ ヲ⊥ィぺ⊥ ∇ユヰ͡ Βあプヲ∠ Β⊥ プ∠ ろ ͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬
∇やヲ⊥ヘム∠ レ∠わ∇シや リ ∠ Α͡グャzや ゅzョぺ∠ヱ∠ ヮ͡ ヤ͡∇ツプ∠ リあョ ∇ユワ⊥ ギ⊥ Αゴ∠Αヱ∠
∇ユヰ⊥ ャ∠ ラ ∠ ヱ⊥ギイ
͡ Α∠ Ι∠ ヱ∠ ゅ⇔ヨΒ⊥ャぺ∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ よ⊥ あグバ∠ Β⊥ プ∠ ∇やヱ⊥ゲら∠ ∇ムわ∠ ∇シや∠ヱ
び や⇔ゲΒ͡ダル∠ Ι ∠ ヱ∠ ゅ⇔Β∂ ャ͡ヱ∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リあョ
(172. Al-Masih will never be t oo proud t o be a servant of Allah, nor t he angels who are t he near
(t o Allah). And whosoever rej ect s His worship and is proud, t hen He will gat her t hem all
t oget her unt o Himself.) (173. So, as for t hose who believed and did deeds of right eousness, He
will give t hem t heir (due) rewards and more out of His bount y. But as for t hose who refused His
worship and were proud, He will punish t hem wit h a painful t orment . And t hey will not find for
t hemselves besides Allah any prot ect or or helper.)
The Prophets and Angels Are Never too Proud to Worship Allah
Ibn Abi Hat im recorded t hat Ibn ` Abbas said t hat , ` proud', means insolent . Qat adah said t hat ,
る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや Ι
∠ ヱ∠ ヮ͡ ヤzャ や⇔ギ∇らハ
∠ ラ
∠ ヲ⊥ムΑ∠ ラ∠ぺ ウ⊥ Β͡ジヨ∠ ∇ャやぴ
びラ
∠ ヲ⊥よゲz ボ∠ ヨ⊥ ∇ャや
(Al-Masih will never be t oo proud t o be a servant of Allah nor t he angels who are near (t o
Allah).) t hey will never be arrogant , Allah t hen said,
∇ユワ⊥ ゲ⊥ ゼ
⊥ ∇エΒ∠ ジ
∠ プ∠ ∇ゲら͡ ∇ムわ∠ ∇ジΑ∠ ヱ∠ ヮ͡ ゎ͡ キ∠ ゅ∠らハ
͡ ∇リハ
∠ ∇ブム͡ ∇レわ∠ ∇ジΑ∠ リ∠ョヱ∠ ぴ
びゅ⇔バΒ͡ヨィ ∠ ヮ͡ Β∠ャま͡
(And whosoever rej ect s His worship and is proud, t hen He will gat her t hem all t oget her unt o
Himself.) on t he Day of Resurrect ion. Then, Allah will j udge bet ween t hem wit h His j ust
j udgment t hat is never unj ust or wrong.
∇ユヰ͡ Βあプヲ∠ Β⊥ プ∠ ろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅzョほ∠プ∠ ぴ
びヮ͡ ヤ͡∇ツプ∠ リあョ ∇ユワ⊥ ギ⊥ Αゴ∠Αヱ∠ ∇ユワ⊥ ケ∠ ヲ⊥ィぺ⊥
(So, as for t hose who believed and did deeds of right eousness, He will give t heir (due) rewards,
and more out of His bount y.) Allah will award t hem t heir full rewards for t heir right eous
act ions and will give t hem more of His bount y, kindness, ample mercy and favor.
ラ
͡ ヱ⊥キ リあョ ∇ユヰ⊥ ャ∠ ラ
∠ ヱ⊥ギイ
͡ Α∠ Ι
∠ ヱ∠ ゅ⇔ヨΒ⊥ャぺ∠ ゅ⇔よや∠グハ∠ ∇ユヰ⊥ よ⊥ あグバ∠ Β⊥ プ∠ ぴ
びや⇔ゲΒ͡ダル∠ Ι ∠ ヱ∠ ゅ⇔Β∂ ャ͡ヱ∠ ヮ͡ ヤzャや
(He will punish t hem wit h a painful t orment . And t hey will not find for t hemselves besides
Allah any prot ect or or helper.) In anot her Ayah, Allah said,
ラ
∠ ヲ⊥ヤカ
⊥ ∇ギΒ∠ シ
∠ ヴ͡ゎキ∠ ゅ∠らハ
͡ ∇リハ
∠ ラ
∠ ヱ⊥ゲら͡ ∇ムわ∠ ∇ジΑ∠ リ ∠ Α͡グャzや ラ z ま͡ぴ
びリ∠ Α͡ゲカ͡ キ∠ ユ∠ レz ヰ∠ ィ
∠
(Verily! Those who scorn My worship, t hey will surely ent er Hell in humiliat ion,) degradat ion,
disgrace and dishonor, for t hey were arrogant and rebellious.
べ∠レ∇ャゴ∠ ル∠ぺヱ∠ ∇ユム⊥ よあ ケz リあョ ∀ラゅ∠ワ∇ゲよ⊥ ∇ユミ⊥ ¬∠ べ∠ィ ∇ギホ∠ サ ⊥ ゅzレャや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
ヮ͡ ヤzャゅ͡よ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅzョほ∠プ∠ - ゅ⇔レΒら͡ ョぁ や⇔ケヲ⊥ル ∇ユム⊥ ∇Βャ∠ま͡
モ∃ ∇ツプ∠ ヱ∠ ヮ⊥ ∇レzョ る∃ ヨ∠ ∇ェケ∠ ヴ͡プ ∇ユヰ⊥ ヤ⊥カ ͡ ∇ギΒ⊥ ジ
∠ プ∠ ヮ͡ よ͡ ∇やヲ⊥ヨダ
∠ わ∠ ∇ハや∠ヱ
び ゅ⇔ヨΒ͡ボわ∠ ∇ジョぁ ゅ⇔デ∠ゲタ ͡ ヮ͡ ∇Βャ∠ま͡ ∇ユヰ͡ Α͡ギ∇ヰΑ∠ ヱ∠
(174. O mankind! Verily, t here has come t o you a convincing proof from your Lord; and We sent
down t o you a manifest light .) (175. So, as for t hose who believed in Allah and held fast t o
depend on Him, He will admit t hem t o His mercy and grace (i.e. Paradise), and guide t hem
t o Himself by a st raight pat h.)
びヮ͡ よ͡ ∇やヲ⊥ヨダ
∠ わ∠ ∇ハや∠ヱ ヮ͡ ヤzャゅ͡よ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅzョほ∠プ∠ ぴ
(So, as for t hose who believed in Allah and held fast t o depend on Him,) by worshipping Him
and relying on Him for each and every t hing. Ibn Jurayj said t hat t his part of t he Ayah means,
"They believe in Allah and hold fast t o t he Qur'an.''
びモ
∃ ∇ツプ∠ ヱ∠ ヮ⊥ ∇レzョ る∃ ヨ∠ ∇ェケ∠ ヴ͡プ ∇ユヰ⊥ ヤ⊥カ
͡ ∇ギΒ⊥ ジ
∠ プ∠ ぴ
(He will admit t hem t o His mercy and grace,) meaning, He will grant t hem His mercy and admit
t hem int o Paradise, and will increase and mult iply t heir rewards and t heir ranks, as a favor and
bount y from Him.
びマ
∠ ル∠ ヲ⊥わ∇ヘわ∠ ∇ジΑ∠ ぴ
(They ask you for a legal verdict ...) Imam Ahmad recorded t hat Jabir bin ` Abdullah said, "The
Messenger of Allah came visit ing me when I was so ill t hat I fell unconscious. He performed
ablut ion and poured t he remaining wat er on me, or had it poured on me. When I regained
consciousness, I said, ` I will only leave inherit ance t hrough Kalalah, so what about t he
inherit ance t hat I leave behind' Allah lat er revealed t he Ayah about Fara'id (inherit ance
4:11 ).''' The Two Sahihs and also t he Group recorded it . In one of t he wordings, Jabir said
t hat t he Ayah on inherit ance was revealed;
り͡ ケ∠ ヲ⊥シ ゲ͡ カ
͡ へ ヶ͡プ ヶ͡わャzや ブ
͡ ∇Βダ
z ャや る⊥ Α∠ へ マ
∠ Β͡ヘ∇ムΑ∠ »
«¬ゅ∠ジレあ ャや
(The Ayah t hat is in t he end of Surat An-Nisa' should suffice for you.)'' Ahmad ment ioned t his
short narrat ion for t his Hadit h, Muslim recorded a longer form of it .
びマ
∠ ヤ∠ワ∠ ∀ぼゲ⊥ ∇ョや ラ͡まぴ
(If it is a man t hat dies.) Allah said in anot her Ayah,
びヮ⊥ ヰ∠ ∇ィヱ∠ Ι
z ま͡ ∀マ͡ャゅ∠ワ ¬∃ ∇ヴセ
∠ ぁモミ⊥ ぴ
(Everyt hing will perish save His Face.) Therefore, everyt hing and everyone dies and perishes
except Allah, t he Exalt ed and Most Honored. Allah said,
ヱ⊥ク マ
∠ よあ ケ∠ ヮ⊥ ∇ィヱ∠ ヴ∠ボ∇らΑ∠ ヱ∠ - ラ
∃ ゅ∠プ ゅ∠ヰ∇Βヤ∠ハ∠ ∇リョ∠ ぁモミ⊥ ぴ
び ュ͡ や∠ゲ∇ミΗ
͡ や∠ヱ モ
͡ ⇒∇ヤイ
∠ ∇ャや
(What soever is on it (t he eart h) will perish. And t he Face of your Lord full of maj est y and honor
will remain forever.) Allah said here,
びギ∀ ャ∠ヱ∠ ヮ⊥ ャ∠ ザ
∠ ∇Βャ∠ぴ
(leaving no child,) referring t o t he person who has neit her children, nor parent s. What t est ifies
t o t his, is t hat Allah said aft erwards,
びポ
∠ ゲ∠ ゎ∠ ゅ∠ョ ブ
⊥ ∇ダル͡ ゅ∠ヰヤ∠プ∠ ∀ろ∇カぺ⊥ ヮ⊥ ャ∠ヱ∠ ぴ
(Leaving a sist er, she shall have half t he inherit ance.) Had t here been a surviving ascendant ,
t he sist er would not have inherit ed anyt hing, and t here is a consensus on t his point . Therefore,
t his Ayah is referring t o t he man who dies leaving behind neit her descendant s nor ascendant s,
as is apparent for t hose who cont emplat e it s meaning. This is because when t here is a surviving
parent , t he sist er does not inherit anyt hing, let alone half of t he inherit ance. Ibn Jarir and
ot hers ment ioned t hat Ibn ` Abbas and Ibn Az-Zubayr used t o j udge t hat if a person dies and
leaves behind a daught er and a sist er, t he sist er does not inherit anyt hing. They would recit e,
ブ
⊥ ∇ダル͡ ゅ∠ヰヤ∠プ∠ ∀ろ∇カぺ⊥ ヮ⊥ ャ∠ヱ∠ ギ∀ ャ∠ヱ∠ ヮ⊥ ャ∠ ザ
∠ ∇Βャ∠ マ
∠ ヤ∠ワ∠ ∀ぼゲ⊥ ∇ョや ラ͡まぴ
びポ∠ ゲ∠ ゎ∠ ゅ∠ョ
(If it is a man t hat dies, leaving a sist er, but no child, she shall have half t he inherit ance.) They
said t hat if one leaves behind a daught er, t hen he has left behind a child. Therefore t he sist er
does not get anyt hing. The maj orit y of scholars disagreed wit h t hem, saying t he daught er get s
one half and t he sist er t he ot her half, relying on ot her evidence. This Ayah (4:176 above) gives
t he sist er half of t he inherit ance in t he case t hat it specifies. As for giving t he sist er half in
ot her cases, Al-Bukhari recorded t hat Sulayman said t hat Ibrahim report ed t o Al-Aswad t hat he
said, "During t he t ime of t he Messenger of Allah , Mu` adh bin Jabal gave a j udgment t hat t he
daught er get s one half and t he sist er t he ot her half.'' Al-Bukhari recorded t hat Huzayl bin
Shurahbil said, "Abu Musa Al-Ash` ari was asked about t he case when t here was a daught er,
grand-daught er and sist er t o inherit . He said, ` The daught er get s one-half and t he sist er one-
half.' Go and ask Ibn Mas` ud, alt hough I t hink he is going t o agree wit h me.' So Ibn Mas` ud was
asked and was t old about Abu Musa's answer, and Ibn Mas` ud comment ed, ` I would have
deviat ed t hen and would not have become among t hose who are right ly guided. I will give a
j udgment similar t o t he j udgment given by t he Prophet . The daught er get s one-half, t he
grand-daught er get s one-sixt h, and t hese t wo shares will add up t o t wo-t hirds. What ever is left
will be for t he sist er.' We went back t o Abu Musa and conveyed t o him Ibn Mas` ud's answer and
he said, ` Do not ask me (for legal verdict s) as long as t his scholar is st ill among you.''' Allah
t hen said,
ヂ
⊥ も͡ やゲ∠ヘ∇ャや ろ
͡ ボ∠ ∇よぺ∠ ゅ∠ヨプ∠ ∩ゅ∠ヰヤ͡∇ワほ∠よ͡ ヂ
∠ も͡ や∠ゲヘ∠ ∇ャや やヲ⊥ボエ
͡ ∇ャぺ»
«ゲ∠ミク∠ モ∃ィ ⊥ ケ∠ ヴ∠ャ∇ヱほ∠ヤ͡プ∠
(Give t he Farai'd t o it s people, and what ever is left is t he share of t he nearest male relat ive.)
Allah said,
びポ
∠ ゲ∠ ゎ∠ ゅヨz ョ͡ ラ
͡ ゅ∠んヤ⊥んぁ ャや ゅ∠ヨヰ⊥ ヤ∠プ∠ リ
͡ ∇Βわ∠ レ∠ ∇をや ゅ∠わ∠ルゅ∠ミ ラ͡みプ∠ ぴ
(If t here are t wo sist ers, t hey shall have t wo-t hirds of t he inherit ance;) meaning, if t he person
who dies in Kalalah has t wo sist ers, t hey get t wo-t hirds of t he inherit ance. More t han t wo
sist ers share in t he t wo-t hirds. From t his Ayah, t he scholars t ook t he ruling regarding t he t wo
daught ers, or more, t hat t hey share in t he t wo-t hirds, j ust as t he share of t he sist ers (t wo or
more) was t aken from t he Ayah about t he daught ers,
びポ
∠ ゲ∠ ゎ∠ ゅ∠ョ ゅ∠んヤ⊥を⊥ リ
z ヰ⊥ ヤ∠プ∠ リ
͡ ∇Βわ∠ レ∠ ∇をや ベ
∠ ∇ヲプ∠ ¬⇔ べ∠ジル͡ zリミ⊥ ラ͡みプ∠ ぴ
(if (t here are) only daught ers, t wo or more, t heir share is t wo t hirds of t he inherit ance.)
4:11 . Allah said,
ナ
あェ∠ モ
⊥ ∇んョ͡ ゲ͡ ミ∠ グz ヤ͡ヤプ∠ ¬⇔ べ∠ジル͡ ヱ∠ Ι
⇔ ゅ∠ィケあ り⇔ ヲ∠ ∇カま͡ ∇やヲ⊥ルゅ∠ミ ラ͡まヱ∠ ぴ
びリ͡ ∇ΒΒ∠ ん∠ ルyΙや
(if t here are brot hers and sist ers, t he male will have t wice t he share of t he female.) This is t he
share t hat t he male relat ives (sons, grandsons, brot hers) regularly get , t hat is, t wice as much
as t he female get s. Allah said,
び∇ユム⊥ ャ∠ ヮ⊥ ヤzャや リ
⊥ あΒら∠ Α⊥ ぴ
((Thus) does Allah make clear t o you...) His Law and set limit s, clarifying His legislat ion,
び∇やヲぁヤツ
͡ ゎ∠ ラ∠ぺぴ
(Lest you go ast ray.) from t he t rut h aft er t his explanat ion,
び∀ユΒ͡ヤ∠ハ ¬∃ ∇ヶセ
∠ あモム⊥ よ͡ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is t he All-Knower of everyt hing.) Allah has perfect knowledge in t he consequences of
everyt hing and in t he benefit t hat each mat t er carries for His servant s. He also knows what
each of t he relat ives deserves from t he inherit ance, according t o t he degree of relat ion he or
she has wit h t he deceased. Ibn Jarir recorded t hat Tariq bin Shihab said t hat ` Umar gat hered
t he Companions of t he Messenger of Allah once and said, "I will give a ruling concerning t he
Kalalah t hat even women will t alk about it in t heir bedrooms.'' A snake t hen appeared in t he
house and t he gat hering had t o disperse. ` Umar comment ed, ` Had Allah willed t his (` Umar's
verdict regarding t he Kalalah) t o happen, it would have happened.'' The chain of narrat ion for
t his st ory is aut hent ic. Al-Hakim, Abu ` Abdullah An-Naysaburi recorded t hat ` Umar bin Al-
Khat t ab said, ` Had I asked t he Messenger of Allah regarding t hree t hings, it would have been
bet t er for me t han red camels. (They are:) who should be t he Khalifah aft er him; about a
people who said, ` We agree t o pay Zakah, but not t o you (meaning t o t he Khalifah),' if we are
allowed t o fight t hem; and about t he Kalalah.'' Al-Hakim said, "It s chain is Sahih according t o
t he Two Shaykhs, and t hey did not recorded it .'' Ibn Jarir also said t hat it was report ed t hat
` Umar said, "I feel shy t o change a ruling t hat Abu Bakr issued. Abu Bakr used t o say t hat t he
Kalalah is t he person who has no descendant s or ascendant s.'' Abu Bakr's saying is what t he
maj orit y of scholars among t he Companions, t heir followers and t he earlier and lat er Imams
agree wit h. This is also t he ruling t hat t he Qur'an indicat es. For Allah st at ed t hat He has
explained and made plain t he ruling of t he Kalalah, when He said,
び∀ユΒ͡ヤ∠ハ ¬∃ ∇ヴセ
∠ あモム⊥ よ͡ ヮ⊥ ヤzャや∠ヱ ∇やヲぁヤツ
͡ ゎ∠ ラ∠ぺ ∇ユム⊥ ャ∠ ヮ⊥ ヤzャや リ
⊥ あΒら∠ Α⊥ ぴ
((Thus) does Allah makes clear t o you (His Law) lest you go ast ray. And Allah is t he All-Knower
of everyt hing.) And Allah knows best .
(Chapter - 5)
びウ
⊥ ∇わヘ∠ ∇ャや∠ヱ ヮ͡ ヤzャや ゲ⊥ ∇ダル∠ ¬∠ べ∠ィ や∠クま͡ぴ
(When t here comes t he help of Allah and t he Conquest ,) Al-Hakim collect ed a narrat ion similar
t o t hat of At -Tirmidhi in his Must adrak, and he said, "It is Sahih according t o t he crit eria of t he
Two Shaykhs and t hey did not record it .'' Al-Hakim narrat ed t hat Jubayr bin Nufayr said, "I
performed Haj j once and visit ed ` A'ishah and she said t o me, ` O Jubayr! Do you read (or
memorize) Al-Ma'idah ' I answered ` Yes.' She said, ` It was t he last Surah t o be revealed.
Therefore, what ever permissible mat t ers you find in it , t hen consider (t reat ) t hem permissible.
And what ever impermissible mat t ers you find in it , t hen consider (t reat ) t hem impermissible.'''
Al-Hakim said, "It is Sahih according t o t he crit eria of t he Two Shaykhs and t hey did not record
it . '' Imam Ahmad recorded t hat ` Abdur-Rahman bin Mahdi relat ed t hat Mu` awiyah bin Salih
added t his st at ement in t he last Hadit h, "I (Jubayr) also asked ` A'ishah about t he Messenger of
Allah's conduct and she answered by saying, ` The Qur'an.''' An-Nasa'i also recorded it .
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
∇ユム⊥ ャ∠ ∇ろヤzェ ͡ ぺ⊥ キ͡ ヲ⊥ボバ⊥ ∇ャゅ͡よ ∇やヲ⊥プ∇ヱぺ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
ヴあヤエ ͡ ョ⊥ ゲ∠ ∇Βビ ∠ ∇ユム⊥ ∇Βヤ∠ハ ∠ ヴ∠ヤ∇わΑ⊥ ゅ∠ョ Ι z ま͡ ュ͡ ゅ∠バ∇ルΙ
x や る⊥ ヨ∠ Β͡ヰよ∠
ゅ∠ヰΑぁ ほ∠⇒∠Α - ギ⊥ Α͡ゲΑ⊥ ゅ∠ョ ユ⊥ ム⊥ ∇エΑ∠ ヮ∠ ヤzャや ラ z ま͡ ∀ュゲ⊥ ェ⊥ ∇ユわ⊥ ル∠ぺヱ∠ ギ͡ ∇Βダ
z ャや
ゲ∠ ∇ヰゼ z ャや Ι ∠ ヱ∠ ヮ͡ ヤzャや ゲ∠ も͡ べ∠バセ ∠ ∇やヲぁヤエ ͡ ゎ⊥ Ι ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや
ろ∠ ∇Βら∠ ∇ャや リ∠ Βあョや∠¬ Ι∠ヱ ギ∠ ゃ͡ ⇒∠ヤボ∠ ∇ャや Ι ∠ ヱ∠ ン ∠ ∇ギヰ∠ ∇ャや Ι∠ ヱ∠ ュ∠ や∠ゲエ ∠ ∇ャや
や∠クま͡ヱ∠ ゅ⇔ル∠ヲ∇ッケ͡ ヱ∠ ∇ユヰ͡ よあ ケz リあョ Κ ⇔ ∇ツプ∠ ラ ∠ ヲ⊥ピわ∠ ∇らΑ∠ ュ∠ や∠ゲエ∠ ∇ャや
ラ∠ぺ ュ∃ ∇ヲホ∠ ラ ⊥ べ∠レセ
∠ ∇ユム⊥ レz ョ∠ ゲ͡ ∇イΑ∠ Ι ∠ ヱ∠ ∇やヱ⊥ギ⇒∠ト∇タゅ∠プ ∇ユわ⊥ ∇ヤヤ∠ェ ∠
∇やヲ⊥ルヱ∠ ゅ∠バゎ∠ ヱ∠ ∇やヱ⊥ギわ∠ ∇バゎ∠ ラ∠ぺ ュ͡ や∠ゲエ ∠ ∇ャや ギ͡ イ
͡ ∇ジヨ∠ ∇ャや リ ͡ハ ∠ ∇ユミ⊥ ヱぁギタ ∠
ユ͡ ∇をΗ
͡ や ヴ∠ヤハ ∠ ∇やヲ⊥ルヱ∠ ゅ∠バゎ∠ Ι ∠ ヱ∠ ン∠ヲ∇ボわz ャや∠ヱ ゲあ ら∇ャや ヴ∠ヤハ ∠
びゆ ͡ ゅ∠ボバ͡ ∇ャへ ギ⊥ Α͡ギセ
∠ ヮ∠ ヤzャや ラz ま͡ ヮ∠ ヤzャや ∇やヲ⊥ボゎzや∠ヱ ͡ラや∠ヱ∇ギバ⊥ ∇ャや∠ヱ
(In t he Name of Allah, Most Gracious, Most Merciful.) (1. O you who believe! Fulfill (your)
obligat ions. Lawful t o you (for food) are all t he beast s of cat t le except t hat which will be
announced t o you (herein), game (also) being unlawful when you assume Ihram. Verily, Allah
commands t hat which He wills.) (2. O you who believe! Violat e not t he sanct it y of t he symbols
of Allah, nor of t he Sacred Mont h, nor of t he Hady brought for sacrifice, nor t he garlands, nor
t he people coming t o t he Sacred House (Makkah), seeking t he bount y and good pleasure of
t heir Lord. But when you finish t he Ihram, t hen hunt , and let not t he hat red of some people in
(once) st opping you from Al-Masj id Al-Haram (at Makkah) lead you t o t ransgression. Help you
one anot her in Al-Birr and At -Taqwa, but do not help one anot her in sin and t ransgression. And
have Taqwa of Allah. Verily, Allah is severe in punishment .) Ibn Abi Hat im recorded t hat a man
came t o ` Abdullah bin Mas` ud and said t o him, "Advise me.'' He said, "When you hear Allah's
st at ement ,
び∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
(O you who believe!) t hen pay full at t ent ion, for it is a right eous mat t er t hat He is ordaining or
an evil t hing t hat He is forbidding.'' Khayt hamah said, "Everyt hing in t he Qur'an t hat reads,
び∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
(O you who believe!) reads in t he Tawrah, ` O you who are in need.''' Allah said,
びュ͡ ゅ∠バ∇ルΙ
x や る⊥ ヨ∠ Β͡ヰよ∠ ∇ユム⊥ ャ∠ ∇ろヤzェ
͡ ぺ⊥ぴ
(Lawful t o you (for food) are all t he beast s of cat t le) camels, cows and sheep, as Al-Hasan,
Qat adah and several ot hers st at ed. Ibn Jarir said t hat t his Tafsir conforms t o t he meaning of
(` beast s of cat t le') t hat t he Arabs had. We should ment ion t hat Ibn ` Umar, Ibn ` Abbas and
ot hers relied on t his Ayah as evidence t o allow eat ing t he meat of t he fet us if it is found dead
in t he belly of it s slaught ered mot her. There is a Hadit h t o t he same effect collect ed in t he
Sunan of Abu Dawud, At -Tirmidhi and Ibn Maj ah and narrat ed by Abu Sa` id who said, "We
asked, ` O Messenger of Allah! When we slaught er a camel, cow or sheep, we somet imes find a
fet us in it s belly, should we discard it or eat it s meat ' He said,
«ヮあョぺ⊥ り⊥ ゅ∠ミク∠ リ
͡ Β͡レイ
∠ ∇ャや り⊥ ゅ∠ミク∠ »
(Proper slaught er of t he fet us is fulfilled wit h t he slaught er of it s mot her.) Only Abu Dawud
collect ed t his narrat ion. Allah's st at ement ,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わΑ⊥ ゅ∠ョ Ι
z ま͡ぴ
(except t hat which will be announced t o you (herein), ) ` Ali bin Abi Talhah report ed t hat Ibn
` Abbas said t hat it refers t o, "The flesh of dead animals, blood and t he meat of swine.''
Qat adah said, "The meat of dead animals and animals slaught ered wit hout Allah's Name being
pronounced at t he t ime of slaught ering.'' It appears, and Allah knows best , t hat t he Ayah refers
t o Allah's ot her st at ement ,
びょ
͡ ダ
⊥ レぁ ャや ヴ∠ヤハ
∠ ウ
∠ よ͡ ク⊥ ゅ∠ョヱ∠ ∇ユわ⊥ ∇Βミz ク∠ ゅ∠ョ Ι
z ま͡ぴ
(Unless you are able t o slaught er it (before it s deat h) and t hat which is sacrificed (slaught ered)
on An-Nusub (st one alt ars)) as t he lat t er t ype is not permissible, because it can no longer be
slaught ered properly. Hence, Allah's st at ement ,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わΑ⊥ ゅ∠ョ Ι
z ま͡ ュ͡ ゅ∠バ∇ルΙ
x や る⊥ ヨ∠ Β͡ヰよ∠ ∇ユム⊥ ャ∠ ∇ろヤzェ
͡ ぺ⊥ぴ
(Lawful t o you are all t he beast s of cat t le except t hat which will be announced t o you, )
means, except t he specific circumst ances t hat prohibit some of t hese which will be announced
t o you. Allah said,
び∀ュゲ⊥ ェ
⊥ ∇ユわ⊥ ル∠ぺヱ∠ ギ͡ ∇Βダ
z ャや ヴあヤエ
͡ ョ⊥ ゲ∠ ∇Βビ
∠ぴ
(game (also) being unlawful when you assume Ihram.) Some scholars said t hat t he general
meaning of ` cat t le' includes domest icat ed cat t le, such as camels, cows and sheep, and wild
cat t le, such as gazzelle, wild cat t le and wild donkeys. Allah made t he except ions ment ioned
above (dead animals blood, flesh of swine et c.), and prohibit ed hunt ing wild beast s while in
t he st at e of Ihram. It was also report ed t hat t he meaning here is, "We have allowed for you all
t ypes of cat t le in all circumst ances, except what We excluded herewit h for t he one hunt ing
game while in t he st at e of Ihram.'' Allah said,
∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ
z み͡プ∠ キ∃ ゅ∠ハ Ι
∠ ヱ∠ パ
∃ ゅ∠よ ゲ∠ ∇Βビ
∠ zゲト
⊥ ∇ッや リ͡ ヨ∠ プ∠ ぴ
び∀ユΒ͡ェケz
(But if one is forced by necessit y, wit hout willful disobedience, and not t ransgressing, t hen,
Allah is Oft -Forgiving, Most Merciful.) This Ayah means, "We allowed eat ing t he meat of dead
animals, when one is forced by necessit y, under t he condit ion t hat one is not t ransgressing t he
limit s or overst epping t hem.'' Here, Allah st at es, "Just as We allowed t he meat of cat t le in all
condit ions and circumst ances, t hen do not hunt game when in t he st at e of Ihram, for t his is t he
decision of Allah, Who is t he Most Wise in all t hat He commands and forbids.'' So Allah said;
The Necessity of Observing the Sanctity of the Sacred Area and the
Sacred Months
Allah cont inues,
びュ∠ や∠ゲエ
∠ ∇ャや ゲ∠ ∇ヰゼ
z ャや Ι
∠ ヱ∠ ぴ
(nor of t he Sacred Mont h,) for you are required t o respect and honor t he Sacred Mont h and t o
refrain from what Allah forbade during it , such as fight ing. This also lays emphasis on avoiding
sins during t hat t ime. As Allah said;
びや⇔ゲ∇ヰセ
∠ ゲ∠ ゼ
∠ハ
∠ ゅ∠レ∇をや ヮ͡ ヤzャや ギ∠ レ͡ハ ケ͡ ヲ⊥ヰゼ
ぁ ャや り∠ ギz ハ
͡ ラ
z ま͡ぴ
(Verily, t he number of mont hs wit h Allah is t welve mont hs (in a year). ) Al-Bukhari recorded in
his Sahih t hat Abu Bakrah said t hat t he Messenger of Allah said during t he Farewell Haj j ,
ぶ
⊥ や ペ ∠ ヤ∠カ
∠ ュ∠ ∇ヲΑ∠ ヮ͡ わ͡ ゃ∠ ∇Βヰ∠ ミ∠ ケ∠ や∠ギわ∠ ∇シや ギ͡ ホ∠ ∠ラゅ∠ョゴz ャや ラ
z ま͡»
ゅ∠ヰ∇レョ͡ ∩や⇔ゲ∇ヰセ ∠ ゲ∠ ゼ
∠ハ∠ ゅ∠レ∇をや る⊥ レ∠ zジャや チ ∠ ∇ケほ∠∇ャや∠ヱ れ͡ やヲ∠ヨジ z ャや
ヱ⊥ク∠ヱ り͡ ギ∠ ∇バボ∠ ∇ャや ヱ⊥ク :∀れゅ∠Βャ͡や∠ヲわ∠ ョ⊥ ∀ゐゅ∠ヤ∠を ∩∀ュゲ⊥ ェ ⊥ る∀ バ∠ よ∠ ∇ケぺ∠
リ
∠ ∇Βよ∠ ヵ͡グャzや ゲ∠ ツ
∠ ョ⊥ ょ
⊥ ィ
∠ ケ∠ ヱ∠ ∩⊥ュゲz エ
∠ ヨ⊥ ∇ャや∠ヱ る͡ イ
zエ
͡ ∇ャや
«ラゅ∠ら∇バセ ∠ ヱ∠ ン∠キゅ∠ヨィ
⊥
(The division of t ime has ret urned as it was when Allah creat ed t he Heavens and t he eart h. The
year is t welve mont hs, four of which are sacred: Three are in succession, (t hey are:) Dhul-
Qa'dah, Dhul-Hij j ah and Muharram, and (t he fourt h is) Raj ab of (t he t ribe of) Mudar which
comes bet ween Jumada (At h-Thaniyah) and Sha'ban.) This Hadit h t est ifies t o t he cont inued
sanct it y of t hese mont hs unt il t he end of t ime.
び∇ユヰ⊥ ∇レハ
∠ ∇チゲ͡ ∇ハぺ∠ ∇ヱぺ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ∇ユム⊥ ∇ェゅ∠プ ポ
∠ ヱ⊥¬べ∠ィ ラ͡みプ∠ ぴ
n(So if t hey come t o you (O Muhammad ), eit her j udge bet ween t hem, or t urn away from
t hem.)''
リあョ Κ
⇔ ∇ツプ∠ ラ
∠ ヲ⊥ピわ∠ ∇らΑ∠ ュ∠ や∠ゲエ
∠ ∇ャや ろ
∠ ∇Βら∠ ∇ャや リ
∠ Βあョや∠¬ Ι∠ヱぴ
び⇔ゅル∠ヲ∇ッ͡ケ∠ヱ ∇ユヰ͡ よあ ケz
(nor t he people coming t o t he Sacred House (Makkah), seeking t he bount y and good pleasure of
t heir Lord.) The Ayah commands: Do not fight people who are heading t owards t he Sacred
House of Allah, which if anyone ent ers it , he must be grant ed safe refuge. Likewise, t hose who
are heading t owards t he Sacred House seeking t he bount y and good pleasure of Allah, must not
be st opped, prevent ed, or fright ened away from ent ering t he Sacred House. Muj ahid, ` At a',
Abu Al-` Aliyah, Mut arrif bin ` Abdullah, ` Abdullah bin ` Ubayd bin ` Umayr, Ar-Rabi` bin Anas,
Muqat il bin Hayyan, Qat adah and several ot hers said t hat ,
び∇ユヰ͡ よあ ケz リあョ Κ
⇔ ∇ツプ∠ ラ
∠ ヲ⊥ピわ∠ ∇らΑ∠ ぴ
(seeking t he bount y of t heir Lord.) refers t o t rading. A similar discussion preceded concerning
t he Ayah;
び∇ユム⊥ よあ ケz リあョ Κ
⇔ ∇ツプ∠ ∇やヲ⊥ピわ∠ ∇らゎ∠ ラ∠ぺ ∀ゥゅ∠レィ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ザ
∠ ∇Βャ∠ぴ
(There is no sin on you if you seek t he bount y of your Lord (during pilgrimage by t rading).)
Allah said;
び⇔ゅル∠ヲ∇ッ͡ケ∠ヱぴ
(and pleasure. ) Ibn ` Abbas said t hat t he word ` pleasure' in t he Ayah refers t o, "seeking Allah's
pleasure by t heir Haj j .'' ` Ikrimah, As-Suddi and Ibn Jarir ment ioned t hat t his Ayah was revealed
concerning Al-Hut am bin Hind Al-Bakri, who had raided t he cat t le belonging t o t he people of
Al-Madinah. The following year, he want ed t o perform ` Umrah t o t he House of Allah and some
of t he Companions want ed t o at t ack him on his way t o t he House. Allah revealed,
リあョ Κ
⇔ ∇ツプ∠ ラ
∠ ヲ⊥ピわ∠ ∇らΑ∠ ュ∠ や∠ゲエ
∠ ∇ャや ろ
∠ ∇Βら∠ ∇ャや リ
∠ Βあョや∠¬ Ι∠ヱぴ
び⇔ゅル∠ヲ∇ッ͡ケ∠ヱ ∇ユヰ͡ よあ ケz
(nor t he people coming t o t he Sacred House (Makkah), seeking t he bount y and good pleasure of
t heir Lord.)
リ
͡ハ
∠ ∇ユミ⊥ ヱぁギタ
∠ ラ∠ぺ ュ∃ ∇ヲホ∠ ラ ⊥ べ∠レセ ∠ ∇ユム⊥ レz ョ∠ ゲ͡ ∇イΑ∠ Ι ∠ ヱ∠ ぴ
び∇やヱ⊥ギわ∠ ∇バゎ∠ ラ∠ぺ ュ͡ や∠ゲエ∠ ∇ャや ギ͡ イ
͡ ∇ジヨ∠ ∇ャや
(and let not t he hat red of some people in (once) st opping you from Al-Masj id Al-Haram (at
Makkah) lead you t o t ransgression (and host ilit y on your part ).) The meaning of t his Ayah is
apparent , as it commands: Let not t he hat red for some people, who prevent ed you from
reaching t he Sacred House in t he year of Hudaybiyyah, make you t ransgress Allah's Law and
commit inj ust ice against t hem in ret aliat ion. Rat her, rule as Allah has commanded you, being
j ust wit h every one. We will explain a similar Ayah lat er on,
ヴ∠ヤハ
∠ ∇やヲ⊥ルヱ∠ ゅ∠バゎ∠ Ι
∠ ヱ∠ ン∠ヲ∇ボわz ャや∠ヱ ゲあ ら∇ャや ヴ∠ヤハ
∠ ∇やヲ⊥ルヱ∠ ゅ∠バゎ∠ ヱ∠ ぴ
びラ
͡ や∠ヱ∇ギバ⊥ ∇ャや∠ヱ ユ͡ ∇をΗ
͡や
(Help you one anot her in Al-Birr and At -Taqwa; but do not help one anot her in sin and
t ransgression.) Allah commands His believing servant s t o help one anot her perform right eous,
good deeds, which is t he meaning of ` Al-Birr', and t o avoid sins, which is t he meaning of ` At -
Taqwa'. Allah forbids His servant s from helping one anot her in sin, ` It hm' and commit t ing t he
prohibit ions. Ibn Jarir said t hat , "It hm means abandoning what Allah has ordained, while
t ransgression means overst epping t he limit s t hat Allah set in your religion, along wit h
overst epping what Allah has ordered concerning yourselves and ot hers.'' Imam Ahmad recorded
t hat Anas bin Malik said t hat t he Messenger of Allah said,
«ロ⊥ゲ∇ダル∠ ポ
∠ や∠グプ∠ ユ͡ ∇ヤヌ
ぁ ャや リ
∠ ョ͡ ヮ⊥ バ⊥ レ∠ ∇ヨゎ∠ ヱ∠ ロ⊥ ゴ⊥ イ
⊥ ∇エゎ∠ »
(Prevent and st op him from commit t ing inj ust ice, and t his represent s giving support t o him.)
Al-Bukhari recorded t his Hadit h t hrough Hushaym. Ahmad recorded t hat one of t he Companions
of t he Prophet narrat ed t he Hadit h,
«ヮ⊥わ∠わ∇Β∠ョ モ
ぁエ
͡ ∇ャや ロ⊥ ぼ⊥ ゅ∠ョ ケ⊥ ヲ⊥ヰト
z ャや ヲ∠ ワ⊥ »
(It s wat er is pure and it s dead are permissible.) The same ruling applies t o locust s, as proven in
a Hadit h t hat we will ment ion lat er. Allah's st at ement ,
びュ∠ ギz ャや∠ヱぴ
(blood...) This refers t o flowing blood, according t o Ibn ` Abbas and Sa` id bin Jubayr, and it is
similar t o Allah's ot her st at ement ,
びゅ⇔ェヲ⊥ヘ∇ジョz ゅ⇔ョキ∠ ぴ
(Blood poured fort h...) Ibn Abi Hat im recorded t hat Ibn ` Abbas was asked about t he spleen and
he said, "Eat it .'' They said, "It is blood.'' He said, "You are only prohibit ed blood t hat was
poured fort h.'' Abu ` Abdullah, Muhammad bin Idris Ash-Shafi` i recorded t hat Ibn ` Umar said
t hat t he Messenger of Allah said,
マ
⊥ ヨ∠ ジ
z ャゅ∠プ ラ
͡ ゅ∠わわ∠ ∇Βヨ∠ ∇ャや ゅzョほ∠プ∠ ∩͡ラゅ∠ョキ∠ ヱ∠ ラ
͡ ゅ∠わわ∠ ∇Βョ∠ ゅ∠レ∠ャ zモェ͡ ぺ⊥»
«メゅエ∠トャあや∠ヱ ギ⊥ ら͡ ム∠ ∇ャゅ∠プ ラ ͡ ゅ∠ョギz ャや ゅzョぺ∠ヱ∠ ∩⊥キやゲ∠ イ ∠ ∇ャや∠ヱ
(We were allowed t wo dead animals and t wo (kinds of) blood. As for t he t wo dead animals,
t hey are fish and locust . As for t he t wo bloods, t hey are liver and spleen.) Imam Ahmad bin
Hanbal, Ibn Maj ah, Ad-Daraqut ni and Al-Bayhaqi also recorded t his Hadit h t hrough ` Abdur-
Rahman bin Zayd bin Aslam, who is a weak narrat or. Allah's st at ement ,
ユ͡ ∇エャ∠ ヶ͡プ ロ⊥ ギ∠ Α∠ ヒ∠ ら∠ タ
∠ ゅ∠ヨルz ほ∠ム∠ プ∠ ∩͡ゲΒ͡セキ∠ ∇ゲレz ャゅ͡よ ょ
∠ バ͡ ャ∠ ∇リョ∠ »
«ヮョ͡ キ∠ ヱ∠ ゲ͡ Α͡ゴ∇レガ
͡ ∇ャや
(He who plays Nardshir (a game wit h dice t hat involves gambling) is j ust like t he one who put s
his hand in t he flesh and blood of swine.) If t his is t he case wit h merely t ouching t he flesh and
blood of swine, so what about eat ing and feeding on it This Hadit h is a proof t hat Lahm means
t he ent ire body of t he animal, including it s fat . In is recorded in t he Two Sahihs t hat t he
Messenger of Allah said,
ゲ͡ Α͡ゴ∇レガ
͡ ∇ャや∠ヱ る͡ わ∠ ∇Βヨ∠ ∇ャや∠ヱ ゲ͡ ∇ヨガ
∠ ∇ャや ノ∠ ∇Βよ∠ ュ∠ ゲz ェ
∠ ぶ
∠ や ラ z ま͡»
«ュゅ∠レ∇タほ∠∇ャや∠ヱ
(Allah made t he t rade of alcohol, dead animals, pigs and idols illegal.) The people asked, "O
Allah's Messenger! What about t he fat of dead animals, for it was used for greasing t he boat s
and t he hides; and people use it for lant erns'' He said,
«ュや∠ゲェ
∠ ヲ∠ ワ⊥ ∩ゅ∠ャ»
(No, it is illegal.) In t he Sahih of Al-Bukhari, Abu Sufyan narrat ed t hat he said t o Heraclius,
Emperor of Rome, "He (Muhammad) prohibit ed us from eat ing dead animals and blood.'' Allah
said,
びる⊥ ボ∠ レ͡ ガ
∠ ∇レヨ⊥ ∇ャや∠ヱぴ
(and t hat which has been killed by st rangling...) eit her int ent ionally or by mist ake, such as
when an animal moves while rest rained and dies by st rangulat ion because of it s st ruggling, t his
animal is also unlawful t o eat .
びノ⊥ ら⊥ zジャや モ
∠ ミ∠ ぺ∠ べ∠ョヱ∠ ぴ
(and t hat which has been (part ly) eat en by a wild animal,) refers t o t he animal t hat was
at t acked by a lion, leopard, t iger, wolf or dog, t hen t he wild beast eat s a part of it and it dies
because of t hat . This t ype is also prohibit ed, even if t he animal bled t o deat h from it s neck.
There is also a consensus on t his ruling. During t he t ime of Jahiliyyah, t he people used t o eat
t he sheep, camel, or cow t hat were part ly eat en by a wild animal. Allah prohibit ed t his
pract ice for t he believers. Allah's st at ement ,
びょ
͡ ダ
⊥ レぁ ャや ヴ∠ヤハ
∠ ウ
∠ よ͡ ク⊥ ゅ∠ョヱ∠ ぴ
(and t hat which is sacrificed on An-Nusub. ) Nusub were st one alt ars t hat were erect ed around
t he Ka` bah, as Muj ahid and Ibn Jurayj st at ed. Ibn Jurayj said, "There were t hree hundred and
sixt y Nusub around t he Ka` bah t hat t he Arabs used t o slaught er in front of, during t he t ime
of Jahiliyyah. They used t o sprinkle t he animals t hat came t o t he Ka` bah wit h t he blood of
slaught ered animals, whose meat t hey cut t o pieces and placed on t he alt ars.'' Allah forbade
t his pract ice for t he believers. He also forbade t hem from eat ing t he meat of animals t hat
were slaught ered in t he vicinit y of t he Nusub, even if Allah's Name was ment ioned on t hese
animals when t hey were slaught ered, because it is a t ype of Shirk t hat Allah and His Messenger
have forbidden.
びュ͡ Ι
∠ ∇コΙ
x ゅ͡よ ∇やヲ⊥ヨジ
͡ ∇ボわ∠ ∇ジゎ∠ ∇ラぺ∠ヱ∠ ぴ
((Forbidden) also is t o make decisions wit h Al-Azlam) The Ayah commands, "O believers! You
are forbidden t o use Al-Azlam (arrows) for decision making,'' which was a pract ice of t he Arabs
during t he t ime of Jahiliyyah. They would use t hree arrows, one wit h t he word ` Do' writ t en on
it , anot her t hat says ` Do not ', while t he t hird does not say anyt hing. Some of t hem would writ e
on t he first arrow, ` My Lord commanded me,' and, ` My Lord forbade me,' on t he second arrow
and t hey would not writ e anyt hing on t he t hird arrow. If t he blank arrow was picked, t he
person would keep t rying unt il t he arrow t hat says do or do not was picked, and t he person
would implement t he command t hat he picked. Ibn ` Abbas said t hat t he Azlam were arrows
t hat t hey used t o seek decisions t hrough. Muhammad bin Ishaq and ot hers said t hat t he maj or
idol of t he t ribe of Quraysh was Hubal, which was erect ed on t he t ip of a well inside t he
Ka` bah, where gift s were present ed and where t he t reasure of t he Ka` bah was kept . There,
t hey also had seven arrows t hat t hey would use t o seek a decision concerning mat t ers of
disput e. What ever t he chosen arrow would t ell t hem, t hey would abide by it ! Al-Bukhari
recorded t hat when t he Prophet ent ered Al-Ka` bah (aft er Makkah was conquered), he found
pict ures of Ibrahim and Isma` il in it holding t he Azlam in t heir hands. The Prophet comment ed,
«や⇔ギよ∠ ぺ∠ ゅ∠ヰよ͡ ゅ∠ヨジ
͡ ∇ボわ∠ ∇ジΑ∠ ∇ユャ∠ ゅ∠ヨヰ⊥ ルz ぺ∠ やヲ⊥ヨヤ͡ハ
∠ ∇ギボ∠ ャ∠ ぶ
⊥ や ユ⊥ ヰ⊥ ヤ∠ゎ∠ ゅ∠ホ»
(May Allah fight t hem (t he idolat ers)! They know t hat t hey never used t he Azlam t o make
decisions. ) Muj ahid comment ed on Allah's st at ement ,
びュ͡ Ι
∠ ∇コΙ
x ゅ͡よ ∇やヲ⊥ヨジ
͡ ∇ボわ∠ ∇ジゎ∠ ∇ラぺ∠ヱ∠ ぴ
((Forbidden) also is t o make decisions wit h Al-Azlam,) "These were arrows t hat t he Arabs used,
and dice t hat t he Persians and Romans used in gambling.'' This st at ement by Muj ahid, t hat
t hese arrows were used in gambling, is doubt ful unless we say t hat t hey used t he arrows for
gambling somet imes and for decisions ot her t imes, and Allah knows best . We should also st at e
t hat Allah ment ioned Azlam and gambling in His st at ement before t he end of t he Surah (5:90,
91),
ゲ⊥ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ ∠ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥レョ∠ へ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ͡ ⇒∠ト∇Βゼ z ャや モ͡ ヨ∠ ハ
∠ ∇リョあ ∀ザ∇ィ͡ケ ュ⊥ Ι ∠ ∇コΙ x や∠ヱ ゆ ⊥ ゅ∠ダルxΙや∠ヱ
ラ∠ぺ リ ⊥ ⇒∠ト∇Βゼz ャや ギ⊥ Α͡ゲΑ⊥ ゅ∠ヨルz ま͡ - ラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ロ⊥ ヲ⊥らレ͡ わ∠ ∇ィゅ∠プ
ゲ͡ ∇ヨガ∠ ∇ャや ヴ͡プ ¬∠ べ∠ツ∇ピら∠ ∇ャや∠ヱ り∠ ヱ∠ や∠ギバ∠ ∇ャや ユ⊥ ム⊥ レ∠ ∇Βよ∠ ノ∠ ホ͡ ヲ⊥Α
り͡ ヲ∠ヤダ
z ャや リ ͡ハ∠ ヱ∠ ヮ͡ ヤzャや ゲ͡ ∇ミク͡ リ∠ハ ∇ユミ⊥ zギダ ⊥ Α∠ ヱ∠ ゲ͡ ジ ͡ ∇Βヨ∠ ∇ャや∠ヱ
びラ ∠ ヲ⊥ヰわ∠ レぁョ ∇ユわ⊥ ∇ルぺ∠ ∇モヰ∠ プ∠
(O you who believe! Int oxicant s (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and
Al-Azlam are an abominat ion of Shayt an's handiwork. So avoid t hat in order t hat you may be
successful. Shayt an want s only t o excit e enmit y and hat red bet ween you wit h int oxicant s
(alcoholic drinks) and gambling, and hinder you from t he remembrance of Allah and from t he
Salah (t he prayer). So, will you not t hen abst ain) In t his Ayah, Allah said,
Shaytan and the Disbelievers Do Not Hope that Muslims Will Ever
Follow Them
Allah said,
び∇ユム⊥ レ͡ Α͡キ リ͡ョ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ザ
∠ ゃ͡ Α∠ ュ∠ ∇ヲΒ∠ ∇ャやぴ
(This day, t hose who disbelieved have given up all hope of your religion;) ` Ali bin Abi Talhah
report ed t hat Ibn ` Abbas said t hat t he Ayah means, "They gave up hope t hat Muslims would
revert t o t heir religion.'' This is similar t o t he saying of ` At a' bin Abi Rabah, As-Suddi and
Muqat il bin Hayyan. This meaning is support ed by a Hadit h recorded in t he Sahih t hat st at es,
ヶ͡プ ラ
∠ ヲぁヤダ
∠ ヨ⊥ ∇ャや ロ⊥ ギ∠ ら⊥ ∇バΑ∠ ∇ラぺ∠ ザ
∠ ゃ͡ Α∠ ∇ギホ∠ ラ∠ ゅ∠ト∇Βゼ z ャや ラ z ま͡»
«ユ⊥ヰレ∠ ∇Βよ∠ ズ
͡ Α͡ゲ∇エわz ャゅ͡よ ∇リム͡ ャ∠ヱ ∩ゆ ͡ ゲ∠ バ∠ ∇ャや り͡ ゲ∠ Α͡ゴィ∠
(Verily, Shayt an has given up hope t hat t hose who pray in t he Arabian Peninsula, will worship
him. But he will st ill st ir t rouble among t hem.) It is also possible t hat t he Ayah negat es t he
possibilit y t hat t he disbelievers and Shayt an will ever be like Muslims, since Muslims have
various qualit ies t hat cont radict Shirk and it s people. This is why Allah commanded His
believing servant s t o observe pat ience, t o be st eadfast in defying and cont radict ing t he
disbelievers, and t o fear none but Allah. Allah said,
びラ
͡ ∇ヲゼ
∠ ∇カや∠ヱ ∇ユワ⊥ ∇ヲゼ
∠ ∇ガゎ∠ Κ
∠ プ∠ ぴ
(So fear t hem not , but fear Me.) meaning, ` do not fear t hem when you cont radict t hem.
Rat her, fear Me and I will give you vict ory over t hem, I will eradicat e t hem, and make you
prevail over t hem, I will please your heart s and raise you above t hem in t his life and t he
Hereaft er.'
«ろ∇ホギ∠ タ
∠ »
(You have said t he t rut h.)'' What support s t he meaning of t his Hadit h is t he aut hent ic Hadit h,
ヴ∠よヲ⊥トプ∠ ∩ゅ⇔らΑ͡ゲビ
∠ キ⊥ ヲ⊥バΒ∠ シ
∠ ヱ∠ ∩ゅ⇔らΑ͡ゲビ
∠ ぺ∠ギ∠ よ∠ ュ∠ ゅ∠ヤ∇シみ͡∇ャや ラ
z ま͡»
«¬ゅ∠よゲ∠ ピ⊥ ∇ヤャ͡
(Islam was st range in it s beginning and will ret urn st range once more. Therefore, Tuba for t he
st rangers.) Imam Ahmad recorded t hat Tariq bin Shihab said, "A Jewish man said t o ` Umar bin
Al-Khat t ab, ` O Leader of t he Believers! There is a verse in your Book, which is read by all of
you (Muslims), and had it been revealed t o us, we would have t aken t hat day (on which it was
revealed) as a day of celebrat ion.' ` Umar bin Al-Khat t ab asked, ` Which is t hat verse' The Jew
replied, s
ユ∃ ∇をΗ
͡ ブ
∃ ル͡ ゅ∠イわ∠ ョ⊥ ゲ∠ ∇Βビ
∠ る∃ ダ
∠ ヨ∠ ∇ガョ∠ ヴ͡プ zゲト ⊥ ∇ッや リ ͡ ヨ∠ プ∠ ぴ
び∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ
z み͡プ∠
(But as for him who is forced by severe hunger, wit h no inclinat ion t o sin (such can eat t hese
above ment ioned animals), t hen surely, Allah is Oft -Forgiving, Most Merciful.) Therefore, when
one is forced t o t ake any of t he impermissible t hings t hat Allah ment ioned t o meet a necessit y,
he is allowed and Allah is Oft -Forgiving, Most Merciful wit h him. Allah is well aware of His
servant 's needs during dire st rait s, and He will forgive and pardon His servant in t his case. In
t he Musnad and t he Sahih of Ibn Hibban, it is recorded t hat Ibn ` Umar said t hat Messenger of
Allah said,
びユ∃ ∇をΗ
͡ ブ
∃ ル͡ ゅ∠イわ∠ ョ⊥ ゲ∠ ∇Βビ
∠ぴ
(wit h no inclinat ion t o sin,) meaning, one does not incline t o commit what Allah has prohibit ed.
Allah has allowed one when necessit y arises t o eat from what He ot herwise prohibit s, under t he
condit ion t hat his heart does not incline t o eat what Allah prohibit ed. Allah said in Surat Al-
Baqarah,
ラ
z ま͡ ヮ͡ ∇Βヤ∠ハ
∠ ユ∠ ∇をま͡ Κ
∠ プ∠ キ∃ ゅ∠ハ Ι
∠ ヱ∠ パ
∃ ゅ∠よ ゲ∠ ∇Βビ
∠ zゲト ⊥ ∇ッや リ ͡ ヨ∠ プ∠ ぴ
び∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや
(But if one is forced by necessit y wit hout willful disobedience nor t ransgressing due limit s, t hen
t here is no sin on him. Truly, Allah is Oft -Forgiving, Most Merciful.) Some scholars used t his
Ayah as evidence t hat t hose who t ravel for t he purpose of commit t ing an act of disobedience
are not allowed t o use any of t he legal concessions of t ravel, because t hese concessions are not
earned t hrough sin, and Allah knows best .
ろ
⊥ ⇒∠らΒあ ト
z ャや ユ⊥ ム⊥ ャ∠ zモェ ͡ ぺ⊥ ∇モホ⊥ ∇ユヰ⊥ ャ∠ zモェ ͡ ぺ⊥ へ∠クゅ∠ョ マ ∠ ル∠ ヲ⊥ャほ∠∇ジΑ∠ ぴ
ゅzヨョ͡ リz ヰ⊥ ル∠ ヲ⊥ヨヤあバ∠ ゎ⊥ ∠リΒ͡らヤあ∠ムョ⊥ ゥ͡ ケ͡ や∠ヲイ ∠ ∇ャや リ ∠ ョあ ∇ユわ⊥ ∇ヨヤzハ
∠ ゅ∠ョヱ∠
∇やヱ⊥ゲミ⊥ ∇クや∠ヱ ∇ユム⊥ ∇Βヤ∠ハ ∠ リ ∠ ∇ムジ ∠ ∇ョぺ∠ べzヨョ͡ ∇やヲ⊥ヤム⊥ プ∠ ヮ⊥ zヤャや ユ⊥ ム⊥ ヨ∠ zヤハ ∠
ゆ
͡ ゅ∠ジエ ͡ ∇ャや ノ⊥ Α͡ゲシ ∠ ヮ∠ ヤzャや ラz ま͡ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ ヮ͡ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや ユ∠ ∇シや
び
(4. They ask you what is lawf ul for t hem. Say: "Lawful unt o you are At -Tayyibat (t he good
t hings). And t hose Jawarih (beast s and birds of prey) which you have t rained as hounds,
t raining and t eaching t hem (t o cat ch) in t he manner as direct ed t o you by Allah; so eat of what
t hey cat ch for you, but pronounce t he Name of Allah over it , and have Taqwa of Allah. Verily,
Allah is swift in reckoning.'')
Clarifying the Lawful
In t he previous Ayah Allah ment ioned t he prohibit ed t ypes of food, t he impure and unclean
t hings, harmful for t hose who eat t hem, eit her t o t heir bodies, religion or bot h, except out of
necessit y,
∇ユゎ⊥ ∇ケゲ͡ ト
⊥ ∇ッや ゅ∠ョ Ι
z ま͡ ∇ユム⊥ ∇Βヤ∠ハ
∠ ュ∠ ゲz ェ
∠ ゅzョ ユ⊥ムャ∠ モ
∠ダ
z プ∠ ∇ギホ∠ ヱ∠ ぴ
びヮ͡ ∇Βャ∠ま͡
(while He has explained t o you in det ail what is forbidden t o you, except under compulsion of
necessit y) Aft er t hat , Allah said,
びろ
⊥ ⇒∠らΒあ ト
z ャや ユ⊥ ム⊥ ャ∠ モ
zェ
͡ ぺ⊥ ∇モホ⊥ ∇ユヰ⊥ ャ∠ zモェ
͡ ぺ⊥ へ∠クゅ∠ョ マ
∠ ル∠ ヲ⊥ャほ∠∇ジΑ∠ ぴ
(They ask you what is lawful for t hem. Say, "Lawful unt o you are At -Tayyibat ...'') In Surat Al-
A` raf Allah describes Muhammad allowing t he good t hings and prohibit ing t he filt hy t hings.
Muqat il said, "At -Tayyibat includes everyt hing Muslims are allowed and t he various t ypes of
legally earned provision.'' Az-Zuhri was once asked about drinking urine for medicinal purposes
and he said t hat it is not a t ype of Tayyibat .'' Ibn Abi Hat im also narrat ed t his st at ement . Using
Jawarih t o Hunt Game is Permissible Allah said,
び∠リΒ͡らヤあ∠ムョ⊥ ゥ
͡ ケ͡ や∠ヲイ
∠ ∇ャや リ
∠ ョあ ∇ユわ⊥ ∇ヨヤzハ
∠ ゅ∠ョヱ∠ ぴ
(And t hose Jawarih (beast s and birds of prey) which you have t rained as hounds...) That is,
lawful for you are t he animals slaught ered in Allah's Name, and t he good t hings for sust enance.
The game you cat ch wit h t he Jawarih are also lawful for you. This refers t o t rained dogs and
falcons, as is t he opinion of t he maj orit y of t he Companions, t heir followers, and t he Imams.
` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said t hat ,
び∠リΒ͡らヤあ∠ムョ⊥ ゥ
͡ ケ͡ や∠ヲイ
∠ ∇ャや リ
∠ ョあ ∇ユわ⊥ ∇ヨヤzハ
∠ ゅ∠ョヱ∠ ぴ
(And t hose Jawarih (beast s and birds of prey) which you have t rained as hounds...) refers t o
t rained hunt ing dogs, falcons and all t ypes of birds and beast s t hat are t rained t o hunt ,
including dogs, wild cat s, falcons, and so fort h. Ibn Abi Hat im collect ed t his and said, "Similar
was report ed from Khayt hamah, Tawus, Muj ahid, Makhul and Yahya bin Abi Kat hir.'' Ibn Jarir
recorded t hat Ibn ` Umar said, "You are permit t ed t he animal t hat t he t rained birds, such as
falcons, hunt for you if you cat ch it (before it eat s from it ). Ot herwise, do not eat from it .'' I
say, t he maj orit y of scholars say t hat hunt ing wit h t rained birds is j ust like hunt ing wit h t rained
dogs, because bird's of prey cat ch t he game wit h t heir claws, j ust like dogs. Therefore, t here is
no difference bet ween t he t wo. Ibn Jarir recorded t hat ` Adi bin Hat im said t hat he asked t he
Messenger of Allah about t he game t hat t he falcon hunt s and t he Messenger said,
«モ⊥ムプ∠ マ
∠ ∇Βヤ∠ハ
∠ マ
∠ジ∠ ∇ョぺ∠ ゅ∠ョ»
(What ever it cat ches for you, eat from it .) These carnivores t hat are t rained t o cat ch game are
called Jawarih in Arabic, a word t hat is derived from Jarh, meaning, what one earns. The Arabs
would say, "So-and-so has Jaraha somet hing good for his family,'' meaning, he has earned t hem
somet hing good. The Arabs would say, "So-and-so does not have a Jarih for him,'' meaning, a
caret aker. Allah also said,
び∠リΒ͡らヤあ∠ムョ⊥ ぴ
(t rained as hounds,) t hose Jawarih t hat have been t rained t o hunt as hounds wit h t heir claws or
t alons. Therefore, if t he game is killed by t he weight of it s blow, not wit h it s claws, t hen we
are not allowed t o eat from t he game. Allah said,
∇モム⊥ プ∠ ぶ
͡ や ユ∠ ∇シや れ
∠ ∇ゲミ∠ ク∠ ヱ∠ ユ∠ ヤzバ∠ ヨ⊥ ∇ャや マ
∠ ら∠ ∇ヤミ∠ ろ
∠ ∇ヤシ
∠ ∇ケぺ∠ や∠クま͡»
«マ∇Βヤ∠ハ ∠ マ ∠ジ ∠ ∇ョぺ∠ ゅ∠ョ
(If, wit h ment ioning Allah's Name, you let loose your t amed dog aft er a game and it cat ches it ,
you may eat what it cat ches.) I said, ` Even if it kills t he game' He replied,
マ
∠ ルz み͡プ∠ ∩ゅ∠ヰ∇レョ͡ ザ
∠ ∇Βャ∠ ∀ょ∇ヤ∠ミ ゅ∠ヰ∇ミ∠ゲ∇ゼ∠Α ∇ユャ∠ ゅ∠ョ ∩∠リ∇ヤわ∠ ホ∠ ∇ラま͡ヱ∠ »
«ロ͡ゲ∇Βビ ∠ ヴヤ∠ハ あユジ∠ ゎ⊥ ∇ユャ∠ヱ∠ マ
∠ ら͡ ∇ヤミ∠ ヴヤ∠ハ ろ
∠ ∇Βヨz シ ∠ ゅ∠ヨルz ま͡
(Even if it kills t he game, unless anot her dog j oins t he hunt , for you ment ioned Allah's Name
when sending your dog, but not t he ot her dog.) I said, ` I also use t he Mi` rad and cat ch game
wit h it .' He replied,
∇ラま͡ヱ∠ ∩⊥ヮ∇ヤム⊥ プ∠ ベ
∠ ゴ∠ガプ∠ チ ͡ や∠ゲ∇バヨ͡ ∇ャゅ͡よ ろ ∠ ∇Βョ∠ ケ∠ や∠クま͡»
«ヮ∇ヤミ⊥ ∇ほゎ∠ ゅ∠ヤプ∠ ∀グΒ͡ホ∠ヱ ヮ⊥ ルz み͡プ∠ チ
∃ ∇ゲバ∠ よ͡ ヮ⊥ よ∠ ゅ∠タぺ∠
(If t he game is hit by it s sharp edge, eat it , but if it is hit by it s broad side, do not eat it , for it
has been beat en t o deat h.) In anot her narrat ion, t he Prophet said,
マ
∠ ジ∠ ∇ョぺ∠ ∇ラみ͡プ∠ ∩͡ぶや ユ∠ ∇シや ゲ͡ ミ⊥ ∇クゅ∠プ マ ∠ ら∠ ∇ヤミ∠ ろ∠ ∇ヤシ ∠ ∇ケぺ∠ や∠ク͡ま∠ヱ»
モ
∠ わ∠ ホ∠ ∇ギホ∠ ヮ⊥ わ∠ ∇ミケ∠ ∇キぺ∠ ∇ラま͡ヱ∠ ∩⊥ヮエ ⊥ よ∠ ∇クゅ∠プ ゅ6Β∠ェ ヮ⊥ わ∠ ∇ミケ∠ ∇キほ∠プ∠ ∩∠マ∇Βヤ∠ハ ∠
«ヮ⊥ゎゅ∠ミク∠ ょ ͡ ∇ヤム∠ ∇ャや グ∠ ∇カぺ∠ ラz み͡プ∠ ∩⊥ヮ∇ヤム⊥ プ∠ ヮ⊥ ∇レョ͡ ∇モミ⊥ ∇ほΑ∠ ∇ユャ∠ヱ∠
(If you send your hunt ing dog, t hen ment ion Allah's Name and what ever it cat ches for you and
you find alive, slaught er it . If you cat ch t he game dead and t he dog did not eat from it , t hen
eat from it , for t he dog has caused it s slaught er t o be fulfilled.) In yet anot her narrat ion of t wo
Sahihs, t he Prophet said,
マ
∠ジ
∠ ∇ョぺ∠ ラ
∠ ヲ⊥ムΑ∠ ∇ラぺ∠ フ
⊥ ゅ∠カぺ∠ ヶあルみ͡プ∠ ∩∇モミ⊥ ∇ほゎ∠ ゅ∠ヤプ∠ モ
∠ ミ∠ ぺ∠ ∇ラみ͡プ∠ »
«ヮ͡ジ∇ヘル∠ ヴヤ∠ハ
(If t he dog eat s from t he game, do not eat from it for I fear t hat it has caught it as prey for
it self.)
∩͡ぶや ユ∠ ∇シや れ
∠ ∇ゲミ∠ ク∠ ヱ∠ ∩∠ユヤzバ∠ ヨ⊥ ∇ャや マ
∠ ら∠ ∇ヤミ∠ ろ
∠ ∇ヤシ
∠ ケ∠ ぺ∠ や∠クま͡»
«マ∇Βヤ∠ハ ∠ マ∠ジ∠ ∇ョぺ∠ ゅ∠ョ ∇モム⊥ プ∠
(When you send your t rained dog and ment ion Allah's Name, eat from what it cat ches for you.)
It is recorded in t he Two Sahihs t hat Abu Tha` labah relat ed t hat t he Prophet said,
ろ
∠ ∇Βョ∠ ケ∠ や∠クま͡ヱ∠ ∩͡ぶや ユ∠ ∇シや ゲ͡ ミ⊥ ∇クゅ∠プ マ
∠ ら∠ ∇ヤミ∠ ろ
∠ ∇ヤシ
∠ ∇ケぺ∠ や∠クま͡»
«ぶや ユ∠ ∇シや ゲ͡ ミ⊥ ∇クゅ∠プ マ∠ ヨ͡ ∇ヰジ
∠ よ͡
(If you send your hunt ing dog, ment ion Allah's Name over it . If you shoot an arrow, ment ion
Allah's Name over it .) ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas comment ed,
びヮ͡ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや ユ∠ ∇シや ∇やヱ⊥ゲミ⊥ ∇クや∠ヱぴ
(but pronounce t he Name of Allah over it ,) "When you send a beast of prey, say, ` In t he Name
of Allah!' If you forget , t hen t here is no harm.'' It was also report ed t hat t his Ayah commands
ment ioning Allah's Name upon eat ing. It is recorded in t he Two Sahihs t hat t he Messenger of
Allah t aught his st epson ` Umar bin Abu Salamah saying,
びろ
⊥ ⇒∠らΒあ ト
z ャや ユ⊥ ム⊥ ャ∠ zモェ
͡ ぺ⊥ ュ∠ ∇ヲΒ∠ ∇ャやぴ
(Made lawful t o you t his day are At -Tayyibat .) Allah t hen ment ioned t he ruling concerning t he
slaught ered animals of t he People of t he Book, t he Jews and Christ ians,
び∇ユム⊥ ャz モ
xェ
͡ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや ュ⊥ ゅ∠バデ
∠ ヱ∠ ぴ
(The food of t he People of t he Script ure is lawful t o you..) meaning, t heir slaught ered animals,
as Ibn ` Abbas, Abu Umamah, Muj ahid, Sa` id bin Jubayr, ` Ikrimah, ` At a', Al-Hasan, Makhul,
Ibrahim An-Nakha` i, As-Suddi and Muqat il bin Hayyan st at ed. This ruling, t hat t he slaught ered
animals of t he People of t he Book are permissible for Muslims, is agreed on by t he scholars,
because t he People of t he Book believe t hat slaught ering for ot her t han Allah is prohibit ed.
They ment ion Allah's Name upon slaught ering t heir animals, even t hough t hey have deviant
beliefs about Allah t hat do not befit His maj est y. It is recorded in t he Sahih t hat ` Abdullah bin
Mughaffal said, "While we were at t acking t he fort of Khaybar, a person t hrew a leat her bag
cont aining fat , and I ran t o t ake it and said, ` I will not give anyone anyt hing from t his
cont ainer t oday.' But when I t urned I saw t he Prophet (st anding behind) while smiling.'' The
scholars rely on t his Hadit h as evidence t hat we are allowed t o eat what we need of foods from
t he boot y before it is divided. The scholars of t he Hanafi, t he Shafi` i and t he Hanbali Madhhabs
rely on t his Hadit h t o allow eat ing part s of t he slaught ered animals of t he Jews t hat t hey
prohibit for t hemselves, such as t he fat . They used t his Hadit h as evidence against t he scholars
of t he Maliki Madhhab who disagreed wit h t his ruling. A bet t er proof is t he Hadit h recorded in
t he Sahih t hat t he people of Khaybar gave t he Prophet a gift of a roast ed leg of sheep, which
t hey poisoned. The Prophet used t o like eat ing t he leg of t he sheep and he t ook a bit e from it ,
but it t old t he Prophet t hat it was poisoned, so he discarded t hat bit e. The bit e t hat t he
Prophet t ook effect ed t he palat e of his mout h, while Bishr bin Al-Bara' bin Ma` rur died from
eat ing from t hat sheep. The Prophet had t he Jewish woman, Zaynab, who poisoned t he sheep,
killed. Therefore, t he Prophet and his Companions want ed t o eat from t hat sheep and did not
ask t he Jews if t hey removed what t he Jews believed was prohibit ed for t hem, such as it s fat .
Allah's st at ement ,
び∇ユヰ⊥ ャz モ
xェ
͡ ∇ユム⊥ ョ⊥ ゅ∠バデ
∠ ヱ∠ ぴ
(and your food is lawful t o t hem.) means, you are allowed t o feed t hem from your slaught ered
animals. Therefore, t his part of t he Ayah is not t o inform t he People of t he Script ures t hat t hey
are allowed t o eat our food -- unless we consider it informat ion for us about t he ruling t hat
t hey have -- i. e, t hat t hey are allowed all t ypes of foods over which Allah's Name was
ment ioned, whet her slaught ered according t o t heir religion or ot herwise. The first explanat ion
is more plausible. So it means: you are allowed t o feed t hem from your slaught ered animals
j ust as you are allowed t o eat from t heirs, as equal compensat ion and fair t reat ment . The
Prophet gave his robe t o ` Abdullah bin Ubayy bin Salul, who was wrapped wit h it when he died.
They say t hat he did t hat because ` Abdullah had given his robe t o Al-` Abbas when Al-` Abbas
came t o Al-Madinah. As for t he Hadit h,
ゅzャま͡ マ
∠ ョ∠ ゅ∠バデ
∠ ∇モミ⊥ ∇ほΑ∠ ゅ∠ャヱ∠ ∩ゅ⇔レョ͡ ∇ぽョ⊥ ゅzャま͡ ∇ょエ
∠ ∇ダゎ∠ ゅ∠ャ»
«ヶ͡ボゎ∠
(Do not befriend but a believer, nor should ot her t han a Taqi (pious person) eat your food.),
This is t o encourage such behavior, and Allah knows best .
びろ
͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや リ
∠ ョ͡ ろ
⊥ ⇒∠レダ
∠ ∇エヨ⊥ ∇ャや∠ヱぴ
((Lawful t o you in marriage) are chast e women from t he believers) The Ayah st at es: you are
allowed t o marry free, chast e believing women. This Ayah is t alking about women who do not
commit fornicat ion, as evident by t he word ` chast e'. Allah said in anot her Ayah,
びラ
∃ や∠ギ∇カぺ∠ れ
͡ や∠グガ
͡ わz ョ⊥ Ι
∠ ヱ∠ ろ
∃ ⇒∠エヘ͡ ⇒∠ジョ⊥ ゲ∠ ∇Βビ
∠ ろ⇒∠レダ
∠ ∇エョ⊥ ぴ
(Desiring chast it y not commit t ing illegal sexual int ercourse, nor t aking t hem as boyfriends
(lovers).) 4:25 ` Abdullah Ibn ` Umar used t o advise against marrying Christ ian women saying,
"I do not know of a worse case of Shirk t han her saying t hat ` Isa is her lord, while Allah said,
びzリワ⊥ ケ∠ ヲ⊥ィぺ⊥ リ
z ワ⊥ ヲ⊥ヨわ⊥ ∇Βゎ∠ や∠¬ へ∠クま͡ぴ
(When you have given t hem t heir due), This refers t o t he Mahr, so j ust as t hese women are
chast e and honorable, t hen give t hem t heir Mahr wit h a good heart . We should ment ion here
t hat Jabir bin ` Abdullah, ` Amir Ash-Sha` bi, Ibrahim An-Nakha` i and Al-Hasan Al-Basri st at ed
t hat when a man marries a woman and she commit s illegal sexual int ercourse before t he
marriage is consummat ed, t he marriage is annulled. In t his case, she gives back t he Mahr t hat
he paid her. Allah said,
びラ
∃ や∠ギ∇カぺ∠ ン͡グガ
͡ わz ョ⊥ Ι
∠ ヱ∠ リ
∠ Β͡エプ͡ ゅ∠ジョ⊥ ゲ∠ ∇Βビ
∠ リ
∠ Β͡レダ
͡ ∇エョ⊥ ぴ
(Desiring chast it y, not illegal sexual int ercourse, nor t aking t hem as girl-friends (or lovers).)
And j ust as women must be chast e and avoid illegal sexual act ivit y, such is t he case wit h men,
who must also be chast e and honorable. Therefore, Allah said,
びリ
∠ Β͡エプ͡ ゅ∠ジョ⊥ ゲ∠ ∇Βビ
∠ぴ
(...not illegal sexual int ercourse') as adult erous people do, t hose who do not avoid sin, nor
rej ect adult ery wit h whomever offers it t o t hem.
びラ
∃ や∠ギ∇カぺ∠ ン͡グガ
͡ わz ョ⊥ Ι
∠ ヱ∠ ぴ
(nor t aking t hem as girl-friends (or lovers),) meaning t hose who have mist resses and girlfriends
who commit illegal sexual int ercourse wit h t hem, as we ment ioned in t he explanat ion of Surat
An-Nisa'.
り͡ ヲヤzダャや ヴ∠ャま͡ ∇ユわ⊥ ∇ヨホ⊥ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
ペ͡ プ͡ や∠ゲヨ∠ ∇ャや ヴ∠ャま͡ ∇ユム⊥ Α∠ ギ͡ ∇Αぺ∠ヱ∠ ∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲヤ⊥ジ ͡ ∇ビゅプ
ラ͡まヱ∠ ͡リΒ∠ら∇バ∠ム∇ャや ヴ∠ャま͡ ∇ユム⊥ ヤ∠ィ ⊥ ∇ケぺ∠ヱ∠ ∇ユム⊥ シ ͡ ヱ⊥ぼゲ⊥ よ͡ ∇やヲ⊥エジ ∠ ∇ョや∠ヱ
ヴ∠ヤハ ∠ ∇ヱぺ∠ ヴ∠ッ∇ゲョz ユ⊥わレ⊥ミ ラ͡まヱ∠ ∇やヱ⊥ゲヰz デ z ゅ∠プ ゅ⇔ら⊥レィ ⊥ ∇ユわ⊥ レ⊥ミ
ユ⊥ わ⊥ ∇ジヨ∠ ⇒∠ャ ∇ヱぺ∠ テ ͡ も͡ ゅ∠ピ∇ャや リ
∠ ョあ ユ⊥ム∇レョあ ギ∀ ェ ∠ ぺ∠ ¬∠ べ∠ィ ∇ヱぺ∠ ゲ∃ ヘ∠ シ ∠
ゅ⇔ らあΒデ
∠ や⇔ギΒ͡バタ ∠ ∇やヲ⊥ヨヨz Β∠ わ∠ プ∠ ¬⇔ べ∠ョ ∇やヱ⊥ギイ ͡ ゎ∠ ∇ユヤ∠プ∠ ¬∠ べジ ∠ レあ ャや
ヮ⊥ zヤャや ギ⊥ Α͡ゲΑ⊥ ゅ∠ョ ヮ⊥ ∇レあョ ∇ユム⊥ Α͡ギ∇Αぺ∠ヱ∠ ∇ユム⊥ ワ͡ ヲ⊥ィヲ⊥ よ͡ ∇やヲ⊥エジ ∠ ∇ョゅ∠プ
∇ユミ⊥ ゲ∠ ヰあ ト
∠ Β⊥ ャ͡ ギ⊥ Α͡ゲΑ⊥ リ͡ム⇒∠ャヱ∠ ァ ∃ ゲ∠ ェ∠ ∇リョあ ユ⊥ム∇Βヤ∠ハ ∠ モ ∠ バ∠ ∇イΒ∠ ャ͡
びラ ∠ ヱ⊥ゲム⊥ ∇ゼゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ⊥ わ∠ ヨ∠ ∇バル͡ ユz わ͡ Β⊥ ャ͡ヱ∠
(6. O you who believe! When you st and (int end) t o offer t he Salah (t he prayer), t hen wash your
faces and your hands (forearms) up t o t he elbows, rub (by passing wet hands over) your heads,
and (wash) your feet up t o t he ankles. If you are in a st at e of Janaba, purify yourselves (bat he
your whole body). But if you are ill or on a j ourney or any of you comes from t he Gha'it (t oilet )
or you have t ouched women and you find no wat er, t hen perform Tayammum wit h clean eart h
and rub t herewit h your faces and hands. Allah does not want t o place you in difficult y, but He
want s t o purify you, and t o complet e His Favor t o you t hat you may be t hankful.)
«りゅ∠ヤダ
z ャや ヴ∠ャま͡ ろ
⊥ ∇ヨホ⊥ や∠クま͡ ¬͡ ヲ⊥ッヲ⊥ ∇ャゅ͡よ れ
⊥ ∇ゲョ͡ ぺ⊥ ゅ∠ヨルz ま»
(I was commanded t o perform Wudu' when I st and up for prayer.) At -Tirmidhi and An-Nasa'i also
recorded t his Hadit h and At -Tirmidhi said, "This Hadit h is Hasan.'' Muslim recorded t hat Ibn
` Abbas said, "We were wit h t he Prophet when he went t o answer t he call of nat ure and when
he came back, he was brought some food. He was asked, ` O Messenger of Allah! Do you want
t o perform Wudu'' He said,
«ヮ∇Βヤ∠ハ
∠ ぶ
͡ や ユ∠ ∇シや ゲ͡ ミ⊥ ∇グΑ∠ ∇ユャ∠ ∇リヨ∠ ャ͡ ¬∠ ヲ∇ッヱ⊥ ゅ∠ャ»
(There is no Wudu' for he who does not ment ion Allah's Name over it .) It is also recommended
t hat one washes his hands before he put s his hands in t he vessel of wat er, especially aft er one
wakes up from sleep, for t he Two Sahihs recorded t hat Abu Hurayrah said t hat t he Messenger of
Allah said,
ヶ͡プ ロ⊥ ギ∠ Α∠ ∇モカ
͡ ∇ギΑ⊥ ゅ∠ヤプ∠ ヮ͡ ョ͡ ∇ヲル∠ ∇リョ͡ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ ナ∠ ボ∠ ∇Βわ∠ ∇シや や∠クま͡»
ヵ͡ケ∇ギΑ∠ ゅ∠ャ ∇ユミ⊥ ギ∠ ェ
∠ ぺ∠ ラ z み͡プ∠ ∩ゅ⇔をゅ∠ヤを∠ ゅ∠ヰヤ∠ジ
͡ ∇ピΑ∠ ∇ラぺ∠ モ∠ ∇らホ∠ ¬͡ ゅ∠ルみ͡∇ャや
«ロ⊥ギ∠Α ∇ろゎ∠ ゅ∠よ リ ∠ ∇Αぺ∠
(If one of you wakes up from his sleep, let him not put his hand in t he pot unt il he washes it
t hrice, for one of you does not know where his hand spent t he night .) The face according t o t he
scholars of Fiqh st art s where t he hair line on t he head st art s, regardless of one's lack or
abundance of hair, unt il t he end of t he cheeks and chin, and from ear t o ear.
Passing the Fingers through the Beard While Performing Wud ®363
Imam Ahmad recorded t hat Abu Wa'il said, "I saw ` Ut hman when he was performing Wudu'...
When he washed his face, he passed his fingers t hrough his beard t hree t imes. He said, ` I saw
t he Messenger of Allah do what you saw me doing.''' At -Tirmidhi and Ibn Maj ah also recorded
t his Hadit h. At -Tirmidhi said "Hasan Sahih.'' while Al-Bukhari graded it Hasan.
びペ
͡ プ͡ や∠ゲヨ∠ ∇ャや ヴ∠ャま͡ ∇ユム⊥ Α∠ ギ͡ ∇Αぺ∠ヱ∠ ぴ
(and your hands (forearms) up t o (Ila) t he elbows...) meaning, including t he elbows. Allah said
in anot her Ayah using Ila ,
ゅ⇔ よヲ⊥ェ ラ
∠ ゅ∠ミ ヮ⊥ zルま͡ ∇ユム⊥ ャ͡ヲ∠ ∇ョぺ∠ ヴ∠ャま͡ ∇ユヰ⊥ ャ∠ヲ∠ ∇ョぺ∠ ∇やヲ⊥ヤミ⊥ ∇ほゎ∠ Ι∠ ヱ∠ ぴ
びや⇔ゲΒ͡らミ∠
(And devour not t heir subst ance t o (Ila) your subst ance (by adding or including it in your
propert y). Surely, t his is a great sin.) It is recommended t hat t hose who perform Wudu' should
wash a part of t he upper arm wit h t he elbow. Al-Bukhari and Muslim recorded t hat Abu
Hurayrah said t hat t he Messenger of Allah said,
∇リョ͡ リ
∠ Β͡ヤイ
zエ∠ ョ⊥ や6ゲビ ⊥ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ラ∠ ∇ヲハ
∠ ∇ギΑ⊥ ヶ͡わョz ぺ⊥ ラ z ま͡»
モ
∠ Β͡トΑ⊥ ∇ラぺ∠ ∇ユム⊥ ∇レョ͡ ネ∠ ゅ∠トわ∠ ∇シや リ ͡ ヨ∠ プ∠ ∩͡¬ヲ⊥ッヲ⊥ ∇ャや ケ͡ ゅ∠をへ
«モ∠バ∇ヘΒ∠ ∇ヤプ∠ ヮ⊥ ゎ∠ zゲビ
⊥
(On t he Day of Resurrect ion, my Ummah will be called "t hose wit h t he radiant appendages''
because of t he t races of Wudu'. Therefore, whoever can increase t he area of his radiance
should do so.) Muslim recorded t hat Abu Hurayrah said, "I heard my int imat e friend (t he
Messenger ) saying,
び∇ユム⊥ シ
͡ ヱ⊥ぼゲ⊥ よ͡ ∇やヲ⊥エジ
∠ ∇ョや∠ヱぴ
(Rub your heads.) It is recorded in t he Two Sahihs t hat Malik bin ` Amr bin Yahya Al-Mazini said
t hat his fat her said t hat a man said t o ` Abdullah bin Zayd bin ` Asim, t he grandfat her of ` Amr
bin Yahya and one of t he Companions of t he Messenger , "Can you show me how t he Messenger
of Allah used t o perform Wudu''' ` Abdullah bin Zayd said, "Yes.'' He t hen asked for a pot of
wat er. He poured from it on his hands and washed t hem t wice, t hen he rinsed his mout h and
washed his nose wit h wat er t hrice by put t ing wat er in it and blowing it out . He washed his
face t hrice and aft er t hat he washed his forearms up t o t he elbows t wice. He t hen passed his
wet hands over his head from it s front t o it s back and vice versa, beginning from t he front and
t aking t hem t o t he back of his head up t o t he nape of t he neck and t hen brought t hem t o t he
front again from where he had st art ed. He next washed his feet . A similar descript ion of t he
Wudu' of t he Messenger of Allah was performed by ` Ali in t he Hadit h by ` Abdu Khayr. Abu
Dawud recorded t hat Mu` awiyah and Al-Miqdad bin Ma` dikarib narrat ed similar descript ions of
t he Wudu' of t he Messenger of Allah . These Hadit hs indicat e t hat it is necessary t o wipe t he
ent ire head. ` Abdur-Razzaq recorded t hat Humran bin Aban said, "I saw ` Ut hman bin ` Affan
performing Wudu', and he poured wat er over his hands and washed t hem t hrice, and t hen
rinsed his mout h and washed his nose by put t ing wat er in it , and t hen blowing it out . Then he
washed his face t hrice, and t hen his right forearm up t o t he elbows t hrice, and washed t he left
forearm t hrice. Then he passed his wet hands over his head, t hen he washed his right foot
t hrice, and next his left foot t hrice. Aft er t hat ` Ut hman said, ` I saw t he Prophet performing
Wudu' like t his, and said,
びリ
͡ Β∠ら∇バム∠ ∇ャや ヴ∠ャま͡ ∇ユム⊥ ヤ∠ィ
⊥ ∇ケぺ∠ヱ∠ ぴ
(and your feet up t o ankles.) Ibn Abi Hat im recorded t hat Ibn ` Abbas st at ed t hat t he Ayah
refers t o washing (t he feet ). ` Abdullah bin Mas` ud, ` Urwah, ` At a', ` Ikrimah, Al-Hasan,
Muj ahid, Ibrahim, Ad-Dahhak, As-Suddi, Muqat il bin Hayyan, Az-Zuhri and Ibrahim At -Taymi
said similarly. This clearly indicat es t he necessit y of washing t he feet , j ust as t he Salaf have
said, and not only wiping over t he t op of t he bare foot .
«ケゅzレャや リ
∠ ョ͡ ゆ
͡ ゅ∠ボ∇ハほ∠∇ヤャ͡ ∀モ∇Α∠ヱ ¬∠ ヲ⊥ッヲ⊥ ∇ャや やヲ⊥ピら͡ ∇シぺ∠»
(Perform Wudu' t horoughly. Save your heels from t he Fire.)'' The same narrat ion was also
collect ed in t he Two Sahihs from Abu Hurayrah. Muslim recorded t hat ` A'ishah said t hat t he
Prophet said,
«ケゅzレャや リ
∠ ョ͡ ゆ
͡ ゅ∠ボ∇ハほ∠∇ヤャ͡ ∀モ∇Α∠ヱ ¬∠ ヲ⊥ッヲ⊥ ∇ャや やヲ⊥ピら͡ ∇シぺ∠»
(Perform Wudu' t horoughly. Save your heels from t he Fire.) ` Abdullah bin Al-Harit h bin Jaz' said
t hat he heard t he Messenger of Allah saying,
«ケゅzレャや リ
∠ ョ͡ ュ͡ や∠ギ∇ホほ∠∇ャや ラ
͡ ヲ⊥トよ⊥ ヱ∠ ゆ
͡ ゅ∠ボ∇ハほ∠∇ヤャ͡ ∀モ∇Α∠ヱ»
(Save your heels and t he bot t om of t he feet from t he Fire. ) It was recorded by Al-Bayhaqi and
Al-Hakim, and t his chain is Sahih. Muslim recorded t hat ` Umar bin Al-Khat t ab said t hat a man
once performed Wudu' and left a dry spot t he size of a fingernail on his foot . The Prophet saw
t hat and he said t o him,
«ポ∠¬ヲ⊥ッヱ⊥ ∇リジ
͡ ∇ェほ∠プ∠ ∇ノィ
͡ ∇ケや»
(Go back and perform proper Wudu'.) Al-Hafiz Abu Bakr Al-Bayhaqi also recorded t hat Anas bin
Malik said t hat a man came t o t he Prophet , aft er he performed Wudu' and left a dry spot t he
size of a fingernail on his foot . The Messenger of Allah said t o him,
«ポ∠¬ヲ⊥ッヱ⊥ ∇リジ
͡ ∇ェほ∠プ∠ ∇ノィ
͡ ∇ケや»
(Go back and perform proper Wudu'.) Imam Ahmad recorded t hat some of t he wives of t he
Prophet said t hat t he Prophet saw a man praying, but not iced a dry spot on his foot , t he size of
a Dirham. The Messenger of Allah ordered t hat man t o perform Wudu' again. This Hadit h was
also collect ed by Abu Dawud from Baqiyyah, who added in his narrat ion, "And (t he Prophet
ordered him) t o repeat t he prayer.'' This Hadit h has a st rong, reasonably good chain of
narrat ors. Allah knows best .
The Necessity of Washing Between the Fingers
In t he Hadit h t hat Humran narrat ed, ` Ut hman washed bet ween his fingers when he was
describing t he Wudu' of t he Prophet . The collect ors of t he Sunan recorded t hat Laqit bin
Sabrah said, "I said, ` O Messenger of Allah! Tell me about Wudu'.' The Messenger replied,
ギ∀ ェ
∠ ぺ∠ ¬∠ べ∠ィ ∇ヱぺ∠ ゲ∃ ヘ∠ シ ∠ ヴ∠ヤハ ∠ ∇ヱぺ∠ ヴ∠ッ∇ゲョz ユ⊥わレ⊥ミ ラ͡まヱ∠ ぴ
¬⇔ べ∠ョ ∇やヱ⊥ギイ ͡ ゎ∠ ∇ユヤ∠プ∠ ¬∠ べ∠ジレあ ャや ユ⊥ わ⊥ ∇ジヨ∠ ⇒∠ャ ∇ヱぺ∠ テ
͡ も͡ ゅ∠ピ∇ャや リ
∠ ョあ ユ⊥ム∇レョあ
∇ユム⊥ Α͡ギ∇Αぺ∠ヱ∠ ∇ユム⊥ ワ͡ ヲ⊥ィヲ⊥ よ͡ ∇やヲ⊥エジ ∠ ∇ョゅ∠プ ゅ⇔らあΒデ ∠ や⇔ギΒ͡バタ ∠ ∇やヲ⊥ヨヨz Β∠ わ∠ プ∠
びヮ⊥ ∇レあョ
(But if you are ill or on a j ourney or any of you comes from t he Gha'it (t oilet ), or you have
t ouched women and you find no wat er, t hen perform Tayammum wit h clean eart h and rub
t herewit h your faces and hands.) We discussed all of t his in Surat An-Nisa', and t hus we do not
need t o repeat it here. We also ment ioned t he reason behind revealing t his Ayah. Yet , Al-
Bukhari ment ioned an honorable Hadit h here specifically about t he Tafsir of t his noble Ayah.
He recorded t hat ` A'ishah said, "Upon ret urning t o Al-Madinah, a necklace of mine was broken
(and lost ) in Al-Bayda' area. Allah's Messenger st ayed t here and went t o sleep wit h his head on
my lap. Abu Bakr (` A'ishah's fat her) came and hit me on my flank wit h his hand saying, ` You
have det ained t he people because of a necklace' So I wished I were dead because (I could not
move) t he Messenger was sleeping on my lap and because of t he pain Abu Bakr caused me.
Allah's Messenger got up when dawn broke and t here was no wat er. So Allah revealed,
り͡ ヲヤzダャや ヴ∠ャま͡ ∇ユわ⊥ ∇ヨホ⊥ や∠クま͡ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
び∇ユム⊥ ワ∠ ヲ⊥ィヱ⊥ ∇やヲ⊥ヤジ
͡ ∇ビゅプ
(O you who believe! When you st and (int end) t o offer As-Salah (t he prayer), t hen wash your
faces) iunt il t he end of t he Ayah. Usayd bin Al-Hudayr said, ` O t he family of Abu Bakr! Allah
has blessed t he people because of you. Therefore, you are only a blessing for t he people.'' Allah
said,
びァ
∃ ゲ∠ ェ
∠ ∇リョあ ユ⊥ム∇Βヤ∠ハ
∠ モ
∠ バ∠ ∇イΒ∠ ャ͡ ヮ⊥ zヤャや ギ⊥ Α͡ゲΑ⊥ ゅ∠ョぴ
(Allah does not want t o place you in difficult y,) This is why He made t hings easy and lenient for
you. This is why He allowed you t o use Tayammum when you are ill and when you do not find
wat er, t o make t hings comfort able for you and as mercy for you. Allah made Tayammum in
place of Wudu', and Allah made it t he same as ablut ion wit h wat er for t he one who it is
legit imat e for, except for cert ain t hings, as we ment ioned before. For example; Tayammum
only involves one st rike wit h t he hand on t he sand and wiping t he face and hands. Allah said,
モ
∠ジ ∠ ピ∠ プ∠ リ ⊥ ョ͡ ∇ぽヨ⊥ ∇ャや ヱ͡ ぺ∠ ユ⊥ ヤ͡∇ジヨ⊥ ∇ャや ギ⊥ ∇らバ∠ ∇ャや ほ∠ッz ヲ∠ ゎ∠ や∠クま͡»
ゅ∠ヰ∇Βャ∠ま͡ ゲ∠ ヌ
∠ ル∠ る∃ ゃ∠ Β͡トカ
∠ ぁモミ⊥ ∩͡ヮヰ͡ ∇ィヱ∠ ∇リョ͡ ァ ∠ ゲ∠ カ
∠ ∩⊥ヮヰ∠ ∇ィヱ∠
や∠クみ͡プ∠ ∩͡¬ゅ∠ヨ∇ャや ゲ͡ ∇トホ∠ ゲ͡ カ ͡ へ ノ∠ ョ∠ ∇ヱぺ∠ ¬͡ ゅ∠ヨ∇ャや ノ∠ ョ∠ ヮ͡ ∇Βレ∠ ∇Βバ∠ よ͡
ゅ∠ヰ∇わゼ∠ト ∠ よ∠ る∃ ゃ∠ Β͡トカ ∠ ぁモミ⊥ ヮ͡ ∇Αギ∠ Α∠ ∇リョ͡ ァ ∠ ゲ∠ カ ∠ ヮ͡ Α∠ギΑ∠ モ∠ジ∠ビ ∠
モ∠ジ ∠ビ ∠ や∠クみ͡プ∠ ∩͡¬ゅ∠ヨ∇ャや ゲ͡ ∇トホ∠ ゲ͡ カ
͡ へ ノ∠ ョ∠ ∇ヱぺ∠ ¬͡ ゅ∠ヨ∇ャや ノ∠ ョ∠ ロ⊥ や∠ギΑ∠
ノ∠ ョ∠ ロ⊥ ゅ∠ヤ∇ィケ͡ ゅ∠ヰ∇わゼ ∠ ョ∠ る∃ ゃΒ͡トカ ∠ ぁモミ⊥ ∇ろィ ∠ ゲ∠ カ∠ ヮ͡ ∇Βヤ∠∇ィケ͡
ゅ6Βボ͡ ル∠ ァ
∠ ゲ⊥ ∇ガΑ∠ ヴわz ェ∠ ∩͡¬ゅ∠ヨ∇ャや ゲ͡ ∇トホ∠ ゲ͡ カ ͡ へ ノ∠ ョ∠ ∇ヱぺ∠ ¬͡ ゅ∠ヨ∇ャや
«ゆヲ⊥ルグぁ ャや リ ∠ ョ͡
(When t he Muslim or t he believing servant performs Wudu' and washes his face, every sin t hat
he looked at wit h his eyes will depart from his face wit h t he wat er, or wit h t he last drop of
wat er. When he washes his hands, every sin t hat his hands commit t ed will depart from his
hands wit h t he wat er, or wit h t he last drop of wat er. When he washes his feet , every sin t o
which his feet t ook him will depart wit h t he wat er, or wit h t he last drop of wat er. Unt il, he
ends up sinless.) Muslim also recorded it . Muslim recorded t hat Abu Malik Al-Ash` ari said t hat
t he Messenger of Allah said,
ゲ͡ ∇Βピ∠ よ͡ り⇔ ゅ∠ヤタ
∠ ゅ∠ャヱ∠ ∩∃メヲ⊥ヤビ
⊥ ∇リョ͡ る⇔ ホ∠ ギ∠ タ
∠ ぶ
⊥ やモ
⊥ ら∠ ∇ボΑ∠ ゅ∠ャ»
«ケヲ⊥ヰデ ⊥
(Allah does not accept charit y from one who commit s Ghulul, or prayer wit hout purit y.)
ユ⊥ムボ∠ を∠ や∠ヱ ン͡グャzや ヮ⊥ ∠ボ⇒∠んΒ͡ョ∠ヱ ∇ユム⊥ ∇Βヤ∠ハ ∠ ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや∠ヱぴ
∀ユΒ͡ヤ∠ハ ヮ∠ ヤzャや ラ z ま͡ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ ゅ∠レ∇バデ
∠ ぺ∠ヱ∠ ゅ∠レ∇バヨ͡ シ∠ ∇ユわ⊥ ∇ヤホ⊥ ∇クま͡ ヮ͡ よ͡
∇やヲ⊥ルヲ⊥ミ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや べ∠ヰΑぁ ほ∠⇒∠Α - ケ͡ ヱ⊥ギダ ぁ ャや れ ͡ や∠グよ͡
ラ⊥ べ∠レセ ∠ ∇ユム⊥ レz ョ∠ ゲ͡ ∇イΑ∠ Ι ∠ ヱ∠ テ ͡ ∇ジボ͡ ∇ャゅ͡よ ¬∠ へ∠ギヰ∠ セ
⊥ ヮ͡ ヤzャ リ ∠ Β͡ョやzヲホ∠
ン∠ヲ∇ボわz ヤャ͡ ゆ ⊥ ゲ∠ ∇ホぺ∠ ヲ∠ ワ⊥ ∇やヲ⊥ャギ͡ ∇ハや ∇やヲ⊥ャギ͡ ∇バゎ∠ Ι z ぺ∠ ヴ∠ヤハ ∠ ュ∃ ∇ヲホ∠
ヮ⊥ zヤャや ギ∠ ハ ∠ ヱ∠ - ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅ∠ヨよ͡ ∀ゲΒ͡らカ ∠ ヮ∠ ヤzャや ラ z ま͡ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ
り∀ ゲ∠ ヘ͡ ∇ピョz ユ⊥ヰャ∠ ろ ͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや
べ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヲ⊥よグz ミ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや∠ヱ - ∀ユΒ͡ヌ∠ハ ゲ∀ ∇ィぺ∠ヱ∠
∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや べ∠ヰΑぁ ほ∠⇒∠Α - ユ͡ Β͡エイ ∠ ∇ャや ょ ⊥ ⇒∠エ∇タぺ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥
∇やヲ⊥トジ ⊥ ∇らΑ∠ ラ∠ぺ ∀ュ∇ヲ∠ホ ユz ワ∠ ∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ ∠ ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや
ヴ∠ヤ∠ハ∠ヱ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱ ∇ユム⊥ レ∠ハ ∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ブ z ム∠ プ∠ ∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ∇ユム⊥ ∇Βャ∠ま͡
びラ ∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや モ
͡ ミz ヲ∠ わ∠ Β∠ ∇ヤプ∠ ヮ͡ ヤzャや
(7. And remember Allah's favor t o you and His covenant wit h which He bound you when you
said: "We hear and we obey.'' And have Taqwa of Allah. Verily, Allah is All-Knower of t hat which
is in t he breast s.) (8. O you who believe! St and out firmly for Allah as j ust wit nesses; and let
not t he enmit y and hat red of ot hers make you avoid j ust ice. Be j ust , t hat is nearer t o Taqwa;
and have Taqwa of Allah. Verily, Allah is Well-Acquaint ed wit h what you do.) (9. Allah has
promised t hose who believe and do deeds of right eousness, t hat for t hem t here is forgiveness
and a great reward (i.e. Paradise).) (10. And t hey who disbelieve and deny Our Ayat are t hose
who will be t he dwellers of t he Hell-fire.) (11. O you who believe! Remember t he favor of Allah
unt o you when some people desired (made a plan) t o st ret ch out t heir hands against you, but
(Allah) held back t heir hands from you. So have Taqwa of Allah. And in Allah let t he believers
put t heir t rust .)
びケ͡ ヱ⊥ギダ
ぁ ャや れ
͡ や∠グよ͡ ∀ユΒ͡ヤ∠ハ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah is All-Knower of t he secret s of (your) breast s.)
びテ
͡ ∇ジボ͡ ∇ャゅ͡よ ¬∠ へ∠ギヰ∠ セ
⊥ぴ
(as j ust wit nesses) observing j ust ice and not t ransgression. It is recorded in t he Two Sahihs t hat
An-Nu` man bin Bashir said, "My fat her gave me a gift , but ` Amrah bint Rawahah, my mot her,
said t hat she would not agree t o it unless he made Allah's Messenger as a wit ness t o it . So, my
fat her went t o Allah's Messenger t o ask him t o be a wit ness t o his giving me t he gift . Allah's
Messenger asked,
«ケ∇ヲィ
∠ ヴヤ∠ハ ギ⊥ ヰ∠ ∇セぺ∠ ゅ∠ャ ヶあルま͡»
(I shall not be wit ness t o inj ust ice.) My fat her t hen ret urned and t ook back his gift .'' Allah said;
び∇やヲ⊥ャギ͡ ∇バゎ∠ Ι
z ぺ∠ ヴ∠ヤハ
∠ ュ∃ ∇ヲホ∠ ラ
⊥ べ∠レセ
∠ ∇ユム⊥ レz ョ∠ ゲ͡ ∇イΑ∠ Ι
∠ ヱ∠ ぴ
(and let not t he enmit y and hat red of ot hers make you avoid j ust ice. ) The Ayah commands: Do
not be carried away by your hat red for some people t o avoid observing j ust ice wit h t hem.
Rat her, be j ust wit h every one, whet her a friend or an enemy. This is why Allah said,
びン∠ヲ∇ボわz ヤ͡ャ ゆ
⊥ ゲ∠ ∇ホぺ∠ ヲ∠ ワ⊥ ∇やヲ⊥ャギ͡ ∇ハやぴ
(Be j ust : t hat is nearer t o Taqwa) t his is bet t er t han if you abandon j ust ice in t his case.
Alt hough Allah said t hat observing j ust ice is ` nearer t o Taqwa', t here is not any ot her course of
act ion t o t ake, t herefore ` nearer' here means ` is'. Allah said in anot her Ayah,
リ
⊥ジ
∠ ∇ェぺ∠ヱ∠ や⇔ゲ∂ ボ∠ わ∠ ∇ジョぁ ∀ゲ∇Β∠カ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ る͡ レz イ
∠ ∇ャや ょ
⊥ ⇒∠エ∇タぺ∠ぴ
びΚ ⇔ Β͡ボョ∠
(The dwellers of Paradise will, on t hat Day, have t he best abode, and have t he fairer of places
for repose.) Some of t he female Companions said t o ` Umar, "You are more rough and crude
t han t he Messenger of Allah ,'' meaning, you are rough, not t hat t he Prophet is rough at all.
Allah said next ,
ユ⊥ヰャ∠ ろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ヮ⊥ zヤャや ギ∠ ハ∠ ヱ∠ ぴ
びり∀ ゲ∠ ヘ͡ ∇ピョz
(Allah has promised t hose who believe and do deeds of right eousness, t hat for t hem t here is
forgiveness) for t heir sins,
び∀ユΒ͡ヌ∠ハ ゲ∀ ∇ィぺ∠ヱ∠ ぴ
(and a great reward.) which is Paradise, t hat is part of Allah's mercy for His servant s. They will
not earn Paradise on account of t heir good act ions, but rat her on account of His mercy and
favor, even t hough t hey will qualify t o earn t his mercy on account of t heir good act ions. Allah
has made t hese act ions t he cause and pat h t hat lead t o His mercy, favor, pardon and
accept ance. Therefore, all t his is from Allah Alone and all t hanks are due t o Him. Allah said
next ,
ょ
⊥ ⇒∠エ∇タぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ べ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヲ⊥よグz ミ∠ ヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや∠ヱぴ
び ユ͡ Β͡エイ
∠ ∇ャや
(And t hey who disbelieve and deny our Ayat are t hose who will be t he dwellers of t he Hell-
fire.) This only demonst rat es Allah's perfect j ust ice, wisdom and j udgment , He is never wrong,
for He is t he Most Wise, Most Just and Most Able.
Among Allah's Favors is that He Prevented the Disbelievers from
Fighting the Muslims
Allah said,
∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ ∠ ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや べ∠ヰΑぁ ほ∠⇒∠Αぴ
∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ブz ム∠ プ∠ ∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ∇ユム⊥ ∇Βャ∠ま͡ ∇やヲ⊥トジ
⊥ ∇らΑ∠ ラ∠ぺ ∀ュ∇ヲ∠ホ ユz ワ∠
び∇ユム⊥ レ∠ハ
(O you who believe! Remember t he favor of Allah unt o you when some people desired (made a
plan) t o st ret ch out t heir hands against you, but (Allah) wit hheld t heir hands from you.)
` Abdur-Razzaq recorded t hat Jabir said, "The Prophet once st ayed at an area and t he people
spread out seeking shade under various t rees. The Prophet hung his weapon on a t ree, and a
bedouin man came and t ook possession of t he Prophet 's weapon and held it aloft . He came
t owards t he Prophet and said, ` Who can prot ect you from me' He replied, ` Allah, t he Exalt ed,
Most Honored.' The bedouin man repeat ed his quest ion t wice or t hrice, each t ime t he Prophet
answering him by saying, ` Allah.' The bedouin man t hen lowered t he sword, and t he Prophet
called his Companions and t old t hem what had happened while t he bedouin was sit t ing next t o
him, for t he Prophet did not punish him.' Ma` mar said t hat Qat adah used t o ment ion t hat some
Arabs want ed t o have t he Prophet killed, so t hey sent t hat bedouin. Qat adah would t hen
ment ion t his Ayah,
∇やヲ⊥トジ
⊥ ∇らΑ∠ ラ∠ぺ ∀ュ∇ヲ∠ホ ユz ワ∠ ∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クやぴ
び∇ユヰ⊥ Α∠ ギ͡ ∇Αぺ∠ ∇ユム⊥ ∇Βャ∠ま͡
(Remember t he favor of Allah unt o you when some people desired (made a plan) t o st ret ch out
t heir hands against you...) The st ory of t his bedouin man, whose name is Ghawrat h bin Al-
Harit h, is ment ioned in t he Sahih. Muhammad bin Ishaq bin Yasar, Muj ahid and ` Ikrimah said
t hat t his Ayah was revealed about Bani An-Nadir, who plot t ed t o drop a st one on t he head of
t he Messenger when he came t o t hem for help t o pay t he blood money of t wo persons whom
Muslims killed. The Jews left t he execut ion of t his plot t o ` Amr bin Jihash bin Ka` b and
ordered him t o t hrow a st one on t he Prophet from above, when he came t o t hem and sat under
t he wall. Allah t old His Prophet about t heir plot , and he went back t o Al-Madinah and his
Companions followed him lat er on. Allah sent down t his Ayah concerning t his mat t er. Allah's
st at ement ,
びラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや モ
͡ ミz ヲ∠ わ∠ Β∠ ∇ヤプ∠ ヮ͡ ヤzャや ヴ∠ヤ∠ハ∠ヱぴ
(And in Allah let t he believers put t heir t rust .) and t hose who do so, t hen Allah shall suffice for
t hem and shall prot ect t hem from t he evil plot s of t he people. Thereaft er, Allah commanded
His Messenger t o expel Bani An-Nadir, and he laid siege t o t heir area and forced t hem t o
evacuat e Al-Madinah.
ユ⊥ ヰ⊥ レ͡ョ ゅ∠レ∇んバ∠ よ∠ ヱ∠ モ
∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ペ
∠ ⇒∠んΒ͡ョ ヮ⊥ zヤャや グ∠ カ∠ ぺ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
びゅ⇔らΒ͡ボル∠ ゲ∠ ゼ
∠ハ ∠ ∇ヴレ∠ ∇をや
(Indeed Allah t ook t he covenant from t he Children of Israel and We appoint ed t welve leaders
among t hem.) These t welve people were leaders who gave t he pledge t o Allah t o list en and
obey Allah, His Messenger and His Book on behalf of t heir t ribes. Muhammad bin Ishaq and Ibn
` Abbas said t hat t his occurred when Musa went t o fight t he might y enemy (in Palest ine), and
Allah commanded him t o choose a leader from every t ribe.
びゅ⇔レ∠ジェ
∠ ゅ⇔ッ∇ゲホ∠ ヮ∠ ヤzャや ユ⊥ わ⊥ ∇ッゲ∠ ∇ホぺ∠ヱ∠ ぴ
(and lend t o Allah a good loan...) by spending in His cause, seeking t o please Him.
び∇ユム⊥ わ͡ ⇒∠ゃΒあ シ
∠ ∇ユム⊥ ∇レハ
∠ ラ
z ∠ゲヘあ ∠ミΕ
⊥ぴ
(verily, I will remit your sins) and errors, I will erase t hem, cover t hem, and will not punish you
for t hem,
びゲ⊥ ⇒∠ヰ∇ルΙ
x や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠ ろ
∃ ⇒zレィ
∠ ∇ユム⊥ レz ヤ∠カ
͡ ∇キΕ∠ヱぴ
(and admit you t o Gardens under which rivers flow (in Paradise).) t hus, prot ect ing you from
what you fear and grant ing you what you seek.
びモ
͡ Β͡らジ
z ャや ¬∠ へ∠ヲシ
∠ モ
zッ
∠ ∇ギボ∠ プ∠ ∇ユム⊥ ∇レョ͡ マ
∠ ャ͡ク∠ ギ∠ ∇バよ∠ ゲ∠ ヘ∠ ミ∠ リ∠ヨプ∠ ぴ
(But if any of you aft er t his, disbelieved, he has indeed gone ast ray from t he st raight way.)
Therefore, t hose who break t his covenant , even t hough t hey pledged and vowed t o keep it ,
yet , t hey broke it and denied it ever exist ed, t hey have avoided t he clear pat h and deviat ed
from t he pat h of guidance t o t he pat h of misguidance. Allah t hen ment ioned t he punishment
t hat befell t hose who broke His covenant and t he pledge t hey gave Him,
び∇ユヰ⊥ ⇒zレバ∠ャ ∇ユヰ⊥ ボ∠ ⇒∠んΒあョ ユ͡ヰツ
͡ ∇ボル∠ ゅ∠ヨら͡ プ∠ ぴ
(So because of t heir breach of t heir covenant , We cursed t hem...) Allah st at es, because of
t heir breaking t he promise t hat We t ook from t hem, We cursed t hem, deviat ed t hem away
from t he t rut h, and expelled t hem from guidance,
びる⇔ Β∠ シ
͡ ゅ∠ホ ∇ユヰ⊥ よ∠ ヲ⊥ヤホ⊥ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(and made t heir heart s grow hard...) and t hey do not heed any word of advice t hat t hey hear,
because of t he hardness of t heir heart s.
びヮ͡ バ͡ ッ
͡ や∠ヲョz リ∠ハ ユ∠ ヤ͡ム∠ ∇ャや ラ
∠ ヲ⊥プゲあ エ
∠ Α⊥ ぴ
(They change t he words from t heir (right ) places...) Since t heir comprehension became
corrupt , t hey behaved t reacherously wit h Allah's Ayat , alt ering His Book from it s apparent
meanings which He sent down, and dist ort ing it s indicat ions. They at t ribut ed t o Allah what He
did not say, and we seek refuge wit h Allah from such behavior.
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ぁょエ
͡ Α⊥ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah loves t he doers of good.) Therefore, forgive t hose who err against you. Qat adah
said t hat t his Ayah was abrogat ed wit h Allah's st at ement ,
びゲ͡ カ
͡Ιx や ュ͡ ∇ヲΒ∠ ∇ャゅ͡よ Ι
∠ ヱ∠ ヮ͡ ヤzャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ リ
∠ Α͡グャzや ∇やヲ⊥ヤわ͡ ⇒∠ホぴ
(Fight against t hose who believe not in Allah, nor in t he Last Day).
The Christians Also Broke their Covenant with Allah and the
Repercussion of this Behavior
Allah said,
びラ
∠ ヲ⊥バレ∠ ∇ダΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ヮ⊥ zヤャや ユ⊥ ヰ⊥ ゃ⊥ あらレ∠ Α⊥ フ
∠ ∇ヲシ
∠ ヱ∠ ぴ
(and Allah will inform t hem of what t hey used t o do.) warning and t hreat ening t he Christ ians
because of t heir lies against Allah and His Messenger and t heir false claims about Allah,
hallowed be He above what t hey say about Him. The Christ ians at t ribut e a companion and a
son t o Allah, while He is t he One and Only, t he All-Sufficient , Who neit her beget s nor was He
begot t en, and t here is none like unt o Him.
や⇔ゲΒ͡んミ∠ ∇ユム⊥ ャ∠ リ
⊥ あΒら∠ Α⊥ ゅ∠レャ⊥ヲ⊥シケ∠ ∇ユミ⊥ ¬∠ べ∠ィ ∇ギホ∠ ょ
͡ ⇒∠わム͡ ∇ャや モ
∠ ∇ワほ∠⇒∠Αぴ
びゲ∃ Β͡んミ∠ リ∠ハ ∇やヲ⊥ヘ∇バΑ∠ ヱ∠ ょ ͡ ⇒∠わム͡ ∇ャや リ∠ ョ͡ ラ
∠ ヲ⊥ヘ∇ガゎ⊥ ∇ユわ⊥ レ⊥ミ ゅzヨョあ
(O People of t he Script ure! Now has come t o you Our Messenger explaining t o you much of t hat
which you used t o hide from t he Script ure and passing over much.) So t he Prophet explained
where t hey alt ered, dist ort ed, changed and lied about Allah. He also ignored much of what
t hey changed, since it would not bring about any benefit if it was explained. In his Must adrak,
Al-Hakim recorded t hat Ibn ` Abbas said, "He who disbelieves in st oning (t he adult erer t o deat h)
will have inadvert ent ly disbelieved in t he Qur'an, for Allah said,
や⇔ゲΒ͡んミ∠ ∇ユム⊥ ャ∠ リ
⊥ あΒら∠ Α⊥ ゅ∠レャ⊥ヲ⊥シケ∠ ∇ユミ⊥ ¬∠ べ∠ィ ∇ギホ∠ ょ
͡ ⇒∠わム͡ ∇ャや モ
∠ ∇ワほ∠⇒∠Αぴ
びょ
͡ ⇒∠わム͡ ∇ャや リ∠ ョ͡ ラ
∠ ヲ⊥ヘ∇ガゎ⊥ ∇ユわ⊥ レ⊥ミ ゅzヨョあ
(O People of t he Script ure! Now has come t o you Our Messenger explaining t o you much of t hat
which you used t o hide from t he Script ure) and st oning was among t he t hings t hat t hey used t o
hide.'' Al-Hakim said, "It s chain is Sahih, and t hey did not record it .'' Allah next ment ions t he
Glorious Qur'an t hat He sent down t o His honorable Prophet ,
マ
∠ ヤ͡∇ヰΑ⊥ ラ∠ぺ キ∠ や∠ケぺ∠ ∇ラま͡ ゅ⇔ゃ∇Βセ
∠ ヮ͡ ヤzャや リ
∠ ョ͡ マ ⊥ ヤ͡∇ヨΑ∠ リ∠ヨプ∠ ∇モホ⊥ ぴ
びゅ⇔バΒ͡ヨィ∠ チ͡ ∇ケΙ x や ヴ͡プ リ∠ョヱ∠ ヮ⊥ zョぺ⊥ヱ∠ ユ∠ Α∠ ∇ゲョ∠ リ∠ ∇よや ウ
∠ Β͡ジヨ∠ ∇ャや
(Say: "Who t hen has t he least power against Allah, if He were t o dest roy t he Messiah, son of
Maryam, his mot her, and all t hose who are on t he eart h t oget her") Therefore, if Allah wills t o
do t hat , who would be able t o st op Him or prevent Him from doing it Allah t hen said,
ペ
⊥ ヤ⊥∇ガΑ∠ ゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ゅ∠ョヱ∠ チ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや マ
⊥ ∇ヤョ⊥ ヮ͡ ヤzャ∠ヱぴ
び¬⊥ べ∠ゼΑ∠ ゅ∠ョ
(And t o Allah belongs t he dominion of t he heavens and t he eart h, and all t hat is bet ween t hem.
He creat es what He wills.) All t hings in exist ence are Allah's propert y and creat ion and He is
able t o do everyt hing. He is never asked about what He does wit h His power, domain, j ust ice
and great ness so t his refut es t he Christ ian creed, may Allah's cont inued curses be upon t hem
unt il t he Day of Resurrect ion.
Refuting the People of the Book's Claim that they are Allah's
Children
Allah t hen refut es t he Christ ians' and Jews' false claims and lies,
ヮ͡ ヤzャや ¬⊥ ゅ∠レ∇よぺ∠ リ
⊥ ∇エル∠ ン∠ゲ⇒∠ダレzャや∠ヱ キ⊥ ヲ⊥ヰΒ∠ ∇ャや ろ ͡ ャ∠ゅ∠ホヱ∠ ぴ
びロ⊥ ぼ⊥ ゅzらェ
͡ ぺ∠ヱ∠
(And t he Jews and t he Christ ians say, "We are t he children of Allah and His loved ones.") They
claim: "We are t he followers of Allah's Prophet s, who are His children, whom He t akes care of.
He also loves us.'' The People of t he Book claim in t heir Book t hat Allah said t o His servant
Isra'il, "You are my first born.'' But t hey explained t his st at ement in an improper manner and
alt ered it s meaning. Some of t he People of t he Book who lat er became Muslims refut ed t his
false st at ement saying, "This st at ement only indicat es honor and respect , as is common in t heir
speech at t hat t ime.'' The Christ ians claim t hat ` Isa said t o t hem, "I will go back t o my fat her
and your fat her,'' meaning, my Lord and your Lord. It is a fact t hat t he Christ ians did not claim
t hat t hey t oo are Allah's sons as t hey claimed about ` Isa. Rat her t his st at ement by ` Isa only
meant t o indicat e a closeness wit h Allah. This is why when t hey said t hat t hey are Allah's
children and loved ones, Allah refut ed t heir claim,
びペ
∠ ヤ∠カ
∠ ∇リヨz ョ͡ ゲ∀ ゼ
∠ よ∠ ∇ユわ⊥ ルぺ∠ ∇モよ∠ ぴ
(Nay, you are but human beings, of t hose He has creat ed,) Allah st at es: you are j ust like t he
rest of t he children of Adam, and Allah is t he Lord of all His creat ion,
ヴ∠ヤハ∠ ∇ユム⊥ ャ∠ リ
⊥ あΒら∠ Α⊥ ゅ∠レャ⊥ヲ⊥シケ∠ ∇ユミ⊥ ¬∠ べ∠ィ ∇ギホ∠ ょ͡ ⇒∠わム͡ ∇ャや モ∠ ∇ワほ∠⇒∠Αぴ
ゲ∃ Β͡ゼよ∠ リ͡ョ ゅ∠ル¬∠ べ∠ィ ゅ∠ョ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺ モ ͡シ ⊥ ゲぁ ャや リ ∠ ョz り∃ ゲ∠ ∇わプ∠
あモミ⊥ ヴ∠ヤハ∠ ヮ⊥ ヤzャや∠ヱ ∀ゲΑグ͡ ル∠ ヱ∠ ∀ゲΒ͡ゼ∠よ ∇ユミ⊥ ¬∠ ゅ∠ィ ∇ギボ∠ プ∠ ゲ∃ Α͡グル∠ Ι ∠ ヱ∠
び ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ ∠
(19. O People of t he Script ure! Now has come t o you Our Messenger making (t hings) clear unt o
you, aft er a break in (t he series of) Messengers, lest you say: "There came t o us no bringer of
glad t idings and no warner.'' But now has come unt o you a bringer of glad t idings and a warner.
And Allah is able t o do all t hings. ) Allah is addressing t he People of t he Book -- t he Jews and
t he Christ ians, saying t hat He has sent His Messenger Muhammad t o t hem, t he Final Prophet ,
aft er whom t here will be no Prophet or Messenger. Rat her, He is t he Final Messenger who came
aft er a long t ime passed bet ween him and ` Isa, son of Maryam peace be upon t hem. There is a
difference of opinion about t he lengt h of t ime bet ween ` Isa and Muhammad . Abu ` Ut hman An-
Nahdi and Qat adah were report ed t o have said t hat t his period was six hundred years. Al-
Bukhari also recorded t his opinion from Salman Al-Farisi. Qat adah said t hat t his period was five
hundred and sixt y years, while Ma` mar said t hat it is five hundred and fort y years. Some said
t hat t his period is six hundred and t went y years. There is no cont radict ion here if we consider
t he fact t hat t hose who said t hat t his period was six hundred years were t alking about solar
years, while t he second refers t o lunar years, since t here is a difference of about t hree years
bet ween every one hundred lunar and solar years. As in Allah's st at ement ,
∇やヱ⊥キや∠キ∇コや∠ヱ リ
∠ Β͡レシ
͡ る∃ ゃ∠ ョ͡ ゐ
∠ Κ∠を ∇ユヰ͡ ヘ͡ ∇ヰミ∠ ヴ͡プ ∇やヲ⊥ん͡ら∠ャ∠ヱぴ
び ゅ⇔バ∇ジゎ͡
(And t hey st ayed in t heir Cave t hree hundred years, adding nine.) meaning, nine more lunar
years t o subst it ut e for t he difference bet ween lunar and solar years, t hus agreeing wit h t he
t hree hundred years t hat t he People of t he Book knew about . We should assert again t hat t he
t ime period we ment ioned here was bet ween ` Isa, t he last Prophet t o t he Children of Israel,
and Muhammad , t he Last Prophet and Messenger among t he children of Adam. In t he Sahih
collect ed by Al-Bukhari, Abu Hurayrah said t hat t he Messenger of Allah said,
ヶ͡レ∇Βよ∠ ザ
∠ ∇Βャ∠ ∩ゅ∠ルほ∠ャ∠ ユ∠ Α∠ ∇ゲョ∠ リ
͡ ∇よゅ͡よ サ
͡ ゅzレャや ヴ∠ャ∇ヱ∠ぺ ラ z ま͡»
«ヶ͡らル∠ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠
(I, among all people, have t he most right t o t he son of Maryam, for t here was no Prophet
bet ween Him and I.) This Hadit h refut es t he opinion of Al-Quda` i and ot hers, t hat t here was a
Prophet aft er ` Isa called Khalid bin Sinan. Allah sent Muhammad aft er a period of t ime during
which t here was no Prophet , clear pat h, or unchanged religions. Idol worshipping, fire
worshipping and cross worshipping flourished during t his t ime. Therefore, t he bount y of
sending Muhammad was t he perfect bount y at a t ime when he was needed t he most . Evil had
filled t he eart h by t hen, and t yranny and ignorance had t ouched all t he servant s, except a few
of t hose who remained loyal t o t he t rue t eachings of previous Prophet s, such as some Jewish
rabbis, Christ ian priest s and Sabian monks. Imam Ahmad recorded t hat ` Iyad bin Himar Al-
Muj ash` i said t hat t he Prophet gave a speech one day and said,
ゅzヨョ͡ ∇ユわ⊥ ∇ヤヰ͡ ィ ∠ ゅ∠ョ ∇ユム⊥ ヨ∠ ヤあハ ∠ ぺ⊥ ∇ラぺ∠ ヶ͡ルゲ∠ ョ∠ ぺ∠ ヶあよケ∠ ラ z ま͡ヱ∠ »
ヵ͡キゅ∠らハ ͡ ヮ⊥ わ⊥ ∇ヤエ ∠ ル∠ メ ∃ ゅ∠ョ ぁモミ⊥ ∩や∠グワ∠ ヶ͡ョ∇ヲΑ∠ ヶ͡プ ヶ͡レヨ∠ ヤzハ ∠
ラ z ま͡ヱ∠ ∩∇ユヰ⊥ ヤzミ⊥ ¬∠ ゅ∠ヘレ∠ ェ ⊥ ヵ͡キゅ∠らハ ͡ ろ ⊥ ∇ボヤ∠カ∠ ヶあル͡ま∠ヱ ∩∀メゅ∠ヤェ ∠
∇ろョ∠ ゲz ェ ∠ ヱ∠ ∩∇ユヰ͡ レ͡ Α͡キ ∇リハ ∠ ∇ユヰ⊥ ∇わヤzッ ∠ ほ∠プ∠ ∇ユヰ⊥ ∇わゎ∠ ぺ∠ リ
∠ Β͡デゅ∠Βゼ z ャや
ヶ͡よ やヲ⊥ミゲ͡ ∇ゼΑ⊥ ∇ラぺ∠ ∇ユヰ⊥ ∇ゎゲ∠ ョ∠ ぺ∠ヱ∠ ∩∇ユヰ⊥ ャ∠ ろ ⊥ ∇ヤヤ∠∇ェぺ∠ ゅ∠ョ ∇ユヰ͡ ∇Βヤ∠ハ ∠
ゲ∠ ヌ ∠ ル∠ モ zィ ∠ ヱ∠ ゴz ハ ∠ ぶ ∠ やラ z ま͡ zユを⊥ ∩ゅ⇔ルゅ∠ト∇ヤシ ⊥ ヮ͡ よ͡ ∇メゴあ ル∠ ぺ⊥ ∇ユャ∠ ゅ∠ョ
ゅzャま͡ ∩∇ユヰ⊥ ヨ∠ イ ∠ハ ∠ ヱ ∇ユヰ⊥ よ∠ ゲ∠ ハ ∠ ∇ユヰ⊥ わ∠ ボ∠ ヨ∠プ チ͡ ∇ケほ∠∇ャや モ ͡ ∇ワぺ∠ ヴャ͡ま
マ∠ Β∠ ヤ͡わ∠ ∇よほ∠ャ͡ マ
∠ わ⊥ ∇んバ∠ よ∠ ゅ∠ヨルz ま͡ :メ∠ ゅ∠ホヱ ∩∠モΒ͡もや∠ゲ∇シま͡ ヶ͡レよ∠ ∇リョ͡ ゅ∠Αゅ∠ボよ∠
ヮ⊥ ヤ⊥ジ ͡ ∇ピΑ∠ ゅ∠ャ ゅ⇔よゅ∠わミ͡ マ ∠ ∇Βヤ∠ハ
∠ ろ ⊥ ∇ャゴ∠ ∇ルぺ∠ヱ∠ ∩∠マよ͡ ヶ ∠ ヤ͡わ∠ ∇よぺ∠ヱ∠
∇ラぺ∠ ヶ͡ルゲ∠ ョ∠ ぺ∠ ぶ ∠ やラ z ま͡ zユを⊥ ∩∠ラゅ∠ヌ∇ボΑ∠ ヱ∠ ゅ⇔ヨ͡もゅ∠ル ロ⊥ ぺ⊥ゲ∠ ∇ボゎ∠ ∩⊥¬ゅ∠ヨ∇ャや
∩ヶ͡シ∇ぺケ∠ やヲ⊥ピヤ∠∇んΑ∠ ∇ラク∠ ま͡ ゆ あ ケ∠ ゅ∠Α :ろ ⊥ ∇ヤボ⊥ プ∠ ゅ⇔ゼ∇Α∠ゲホ⊥ ベ ∠ ゲあ ェ ∠ ぺ⊥
ゅ∠ヨ∠ミ ∇ユヰ⊥ ∇ィゲ͡ ∇ガわ∠ ∇シや :メ ∠ ゅ∠ボプ∠ ∩⇔りゴ∠ ∇らカ ⊥ ロ⊥ ヲ⊥ハギ∠ Β∠ プ∠
∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇ペヘ͡ ∇ルぺ∠ヱ∠ ∩∠ポゴ͡ ∇ピル⊥ ∇ユワ⊥ ゴ⊥ ∇ビやヱ ∩∠ポヲ⊥ィゲ∠ ∇ガわ∠ ∇シや
∩⊥ヮャ∠ゅ∠ん∇ョぺ∠ ゅ⇔ジ∇ヨカ ∠ ∇ゑバ∠ ∇らル∠ ゅ⇔ゼ∇Βィ ∠ ∇ゑバ∠ ∇よや∠ヱ ∩∠マ∇Βヤ∠ハ ∠ ペ ∠ ヘ͡ ∇レレ⊥ ジ
∠ プ∠
る͡ レz イ
∠ ∇ャや モ ⊥ ∇ワぺ∠ヱ∠ ∩∠ポゅ∠ダハ ∠ ∇リョ∠ マ ∠ハ ∠ ゅ∠デぺ∠ ∇リヨ∠ よ͡ ∇モゎ͡ ゅ∠ホヱ∠
モ
∀ィ ⊥ ケ∠ ヱ∠ ∩∀ベギあ ダ ∠ わ∠ ョ⊥ ∀ペプz ∠ヲョ⊥ ∀テ͡ジ∇ボョ⊥ ラ ∃ ゅト∇ヤシ ⊥ ヱ⊥ ク :∀る∠をゅ∠ヤ∠を
∩∃ユヤ͡∇ジョ⊥ ヱ∠ ヴ∠よ∇ゲホ⊥ ヵ͡ク あモム⊥ よ͡ ょ ͡ ∇ヤボ∠ ∇ャや ペ⊥ Β͡ホケ∠ ∀ユΒ͡ェ∠ケ
モ⊥ ∇ワぺ∠ヱ∠ .(ベ ∀ ギあ ダ
∠ わ∠ ョ⊥ ) メ ∃ ゅ∠Βハ͡ ヱ⊥ク ∀ゲΒ͡ボ∠プ ∀ブΒ͡ヘ∠ハ モ ∀ィ⊥ ケ∠ ヱ∠
リΑ͡グャzや∠ヱ ∩⊥ヮャ∠ リ ∠ Α͡キ ゅ∠ャ ヵグzャや ブ ⊥ Β͡バツ z ャや :る∀ ジ ∠ ∇ヨカ
∠ ケ͡ ゅzレャや
ゅ⇔ヤ∇ワぺ∠ ラヲ⊥ピわ∠ ∇らΑ∠ ゅ∠ャ ヴΒ∇エΑ∠ マ zセ∠ ゅ⇔バら∠ ゎ∠ ∇ヱぺ∠ ∀ノら∠ ゎ∠ ∇ユム⊥ Β͡プ ∇ユワ⊥
∇ラま͡ヱ∠ ノ∀ ヨ∠ デ ∠ ヮ⊥ ャ∠ ヴ∠ヘ∇ガΑ∠ ゅ∠ャ ヵ͡グャzや リ ⊥ も͡ ゅ∠ガ∇ャや∠ヱ ∩ゅ⇔ャゅ∠ョ ゅ∠ャヱ∠
ヲ∠ ワ⊥ ヱ∠ ゅzャま͡ ヶ͡ジ∇ヨΑ⊥ ゅ∠ャヱ∠ ウ ⊥ ら͡ ∇ダΑ⊥ ゅ∠ャ モ∀ィ⊥ ケ∠ ヱ∠ ∩⊥ヮル∠ ゅ∠カ ゅzャま͡ ベ z キ∠
ヱ͡ ぺ∠ モ ∠ Β͡ガら∠ ∇ャや ゲ∠ ミ∠ ク∠ ヱ∠ マ∠ ャ͡ゅ∠ョヱ∠ マ ∠ ヤ͡∇ワぺ∠ ∇リハ ∠ マ ∠ハ ⊥ キ͡ ゅ∠ガΑ⊥
«ズ͡ェゅ∠ヘャや :ゲ∠ Β͡ヌ∇レゼ あ ャや∠ヱ ゆ∠ やzグム∠ ∇ャや
(My Lord has commanded me t o t each you what you have no knowledge of and of which He
t aught me t his day, ` All t he wealt h t hat I gave t o My servant s is permissible. I creat ed all My
servant s Hunafa (monot heist s). But , t he devils came t o t hem and deviat ed t hem from t heir
religion, prohibit ed for t hem what I allowed and commanded t hem t o associat e ot hers wit h Me
in worship , which I gave no permission for.' Then Allah looked at t he people of t he eart h and
disliked t hem all, t he Arabs and non-Arabs among t hem, except a few from among t he Children
of Israel. Allah said (t o me), ` I only sent you t o t est you and t o t est wit h you. I sent t o you a
Book t hat cannot be washed by wat er (it is et ernal), and you will read it while asleep and while
awake.' Allah has also Commanded me t o burn (dest roy) Quraysh. So I said, ` O Lord! They will
smash my head and leave it like a piece of bread.' He said, ` I will drive t hem out as t hey drove
you out , and when you invade t hem We will help you. Spend on t hem (your companions) and
We will spend on you, send an army and We will send five armies like it (in it s support ). Fight
wit h t hose who obey you, against t hose who disobey you. And t he inhabit ant s of Paradise are
t hree: a j ust , prosperous, and charit able ruler; A merciful man who has a kind heart t oward
every relat ive and every Muslim; a forgiving, poor man wit h dependant s who is charit able .
And t he inhabit ant s of t he Fire are five: t he weak one wit h no religion; t hose who follow aft er
you not for family reasons nor wealt h; and t he t reacherous who does not hide his t reachery,
act ing t reacherous in even t he most insignificant mat t ers; and a person who comes every
morning and every evening, is cheat ing your family or your wealt h.') And he ment ioned t he
st ingy, or t he liar, and t he foulmout hed person.'' Therefore, t he Hadit h st at es t hat Allah looked
at t he people of t he eart h and disliked t hem all, bot h t he Arabs and non-Arabs among t hem,
except a few among t he Children of Israel, or a few among t he People of t he Book as Muslim
recorded. The religion was dist ort ed and changed for t he people of t he eart h unt il Allah sent
Muhammad , and Allah, t hus, guided t he creat ures and t ook t hem away from t he darkness t o
t he light and placed t hem on a clear pat h and a glorious Law. Allah said,
びゲ∃ Α͡グル∠ Ι
∠ ヱ∠ ゲ∃ Β͡ゼよ∠ リ͡ョ ゅ∠ル¬∠ べ∠ィ ゅ∠ョ ∇やヲ⊥ャヲ⊥ボゎ∠ ラ∠ぺぴ
(lest you say, "There came unt o us no bringer of glad t idings and no warner.") meaning, so t hat
you, who changed t he t rue religion, do not make it an excuse and say, "No Messenger came t o
us bringing glad t idings and warning against evil.'' There has come t o you a bringer of good
news and a warner, Muhammad .
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヶセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is able t o do all t hings. ) Ibn Jarir said t his part of t he Ayah means, "I am able t o
punish t hose who disobey Me and t o reward t hose who obey Me.''
ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや ュ͡ ∇ヲボ∠ ⇒∠Α ヮ͡ ョ͡ ∇ヲボ∠ ャ͡ ヴ∠シヲ⊥ョ メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
ゅ⇔ミヲ⊥ヤョぁ ∇ユム⊥ ヤ∠バ∠ ィ ∠ ヱ∠ ¬∠ べ∠Βら͡ ∇ルぺ∠ ∇ユム⊥ Β͡プ モ ∠ バ∠ ィ
∠ ∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ ∠
ュ͡ ∇ヲホ∠ ゅ∠Α - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや リあョ や⇔ギ∠ェぺ∠ れ ͡ ∇ぽΑ⊥ ∇ユャ∠ ゅzョ ∇ユム⊥ ⇒∠ゎや∠¬ヱ∠
Ι ∠ ヱ∠ ∇ユム⊥ ャ∠ ヮ⊥ ヤzャや ょ ∠ わ∠ ミ∠ ヴ͡わャzや る∠ シ ∠ ギz ボ∠ ヨ⊥ ャや チ∠ ∇ケΙ x や やヲ⊥ヤカ⊥ ∇キや
やヲ⊥ャゅ∠ホ - リ ∠ Α͡ゲジ ͡ ⇒∠カ やヲ⊥らヤ͡ボ∠ ∇レわ∠ プ∠ ∇ユミ⊥ ゲ͡ ⇒∠よ∇キぺ∠ ヴ∠ヤハ ∠ やヱぁギゎ∠ ∇ゲゎ∠
ゅ∠ヰヤ∠カ ⊥ ∇ギルz リ∠ャ ゅzルま͡ヱ∠ リ ∠ Α͡ケゅzらィ∠ ゅ⇔ョ∇ヲホ∠ ゅ∠ヰΒ͡プ ラ z ま͡ ヴ∠シヲ⊥ョゅ∠Α
ゅzルみ͡プ∠ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ィゲ⊥ ∇ガΑ∠ ラ͡みプ∠ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ィゲ⊥ ∇ガΑ∠ ヴzわェ ∠
ヮ⊥ ヤzャや ユ∠ バ∠ ∇ルぺ∠ ラ ∠ ヲ⊥プゅ∠ガΑ∠ リ ∠ Α͡グャzや リ
∠ ョ͡ ラ ͡Κ ∠ ィ ⊥ ケ∠ メ ∠ ゅ∠ホ - ラ∠ ヲ⊥ヤカ͡ キ∠
∇ユム⊥ ルz み͡プ∠ ロ⊥ ヲ⊥ヨわ⊥ ∇ヤカ
∠ キ∠ や∠クみ͡プ∠ ゆ ∠ ゅ∠ら∇ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ ∠ ∇やヲ⊥ヤカ ⊥ ∇キや ゅ∠ヨヰ͡ ∇Βヤ∠ハ
∠
- リ ∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ∇やヲ⊥ヤミz ヲ∠ わ∠ プ∠ ヮ͡ ヤzャや ヴ∠ヤ∠ハ∠ヱ ラ ∠ ヲ⊥らヤ͡⇒∠ビ
ゅ∠ヰΒプ͡ ∇やヲ⊥ョや∠キ ゅzョ や⇔ギ∠よぺ∠ べ∠ヰヤ∠カ ⊥ ∇ギルz ∇リャ∠ ゅzル͡ま ヴ∠シヲ⊥ヨ⇒∠Α ∇やヲ⊥ャゅ∠ホ
メ
∠ ゅ∠ホ - ラ ∠ ヱ⊥ギバ͡ ⇒∠ホ ゅ∠レヰ⊥ ⇒∠ワ ゅzル͡ま Κ͡ゎゅ∠ボプ∠ マ∠ よぁ ケ∠ ヱ∠ ろ
∠ ル∠ぺ ∇ょワ∠ ∇クゅ∠プ
ゅ∠レレ∠ ∇Βよ∠ ∇ベゲ⊥ ∇プゅ∠プ ヴ͡カぺ∠ヱ∠ ヴ͡ジ∇ヘル∠ Ι z ま͡ マ⊥ ヤ͡∇ョぺ∠ Ι ヴあルま͡ ゆ あ ケ∠
∇ユヰ͡ ∇Βヤ∠ハ∠ る∀ ョ∠ ゲz エ
∠ ョ⊥ ゅ∠ヰルz ͡み∠プ メ
∠ ゅ∠ホ - リ ∠ Β͡ボジ
͡ ⇒∠ヘ∇ャや ュ͡ ∇ヲボ∠ ∇ャや リ∠ ∇Βよ∠ ヱ∠
ヴ∠ヤハ ∠ サ ∠ ∇ほゎ∠ Κ ∠ プ∠ チ
͡ ∇ケΙ x や ヴ͡プ ラ ∠ ヲ⊥ヰΒ͡わΑ∠ る⇔ レ∠ シ
∠ リ ∠ Β͡バよ∠ ∇ケぺ∠
びリ ∠ Β͡ボジ
͡ ⇒∠ヘ∇ャや ュ͡ ∇ヲボ∠ ∇ャや
(20. And (remember) when Musa said t o his people: "O my people! Remember t he favor of Allah
t o you: when He made Prophet s among you, made you kings and gave you what He had not
given t o any ot her among t he nat ions (Al-` Alamin).'') (21. "O my people! Ent er t he Holy Land
which Allah has assigned t o you and t urn not back; for t hen you will be ret urned as losers.'')
(22. They said: "O Musa! In it are a people of great st rengt h, and we shall never ent er it , t ill
t hey leave it ; when t hey leave, t hen we will ent er.'') (23. Two men of t hose who feared (Allah
and) on whom Allah had best owed His grace said: "Assault t hem t hrough t he gat e; for when you
are in, vict ory will be yours. And put your t rust in Allah if you are believers indeed.'') (24. They
said: "O Musa! We shall never ent er it as long as t hey are t here. So go, you and your Lord, and
fight you t wo, we are sit t ing right here.'') (25. He Musa said: "O my Lord! I have power only
over myself and my brot her, so Ifruq us from t he rebellious people!'') (26. (Allah) said:
"Therefore it is forbidden t o t hem for fort y years; in dist ract ion t hey will wander t hrough t he
land. So do not greive for t he rebellious people.'')
Allah st at es t hat His servant , Messenger, t o whom He spoke direct ly, Musa, t he son of ` Imran,
reminded his people t hat among t he favors Allah grant ed t hem, is t hat He will give t hem all of
t he good of t his life and t he Hereaft er, if t hey remain on t he right eous and st raight pat h. Allah
said,
ヮ͡ ヤzャや る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇クや ュ͡ ∇ヲボ∠ ⇒∠Α ヮ͡ ョ͡ ∇ヲボ∠ ャ͡ ヴ∠シヲ⊥ョ メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
び¬∠ べ∠Βら͡ ∇ルぺ∠ ∇ユム⊥ Β͡プ モ
∠ バ∠ ィ
∠ ∇クま͡ ∇ユム⊥ ∇Βヤ∠ハ
∠
(And (remember) when Musa said t o his people: "O my people! Remember t he favor of Allah t o
you, when He made Prophet s among you,) for whenever a Prophet died, anot her rose among
t hem, from t he t ime of t heir fat her Ibrahim and t hereaft er. There were many Prophet s among
t he Children of Israel calling t o Allah and warning against His t orment , unt il ` Isa was sent as
t he final Prophet from t he Children of Israel. Allah t hen sent down t he revelat ion t o t he Final
Prophet and Messenger, Muhammad, t he son of ` Abdullah, from t he offspring of Isma` il, t he
son of Ibrahim, peace be upon t hem. Muhammad is t he most honorable Prophet of all t imes.
Allah said next ,
びゅ⇔ミヲ⊥ヤョぁ ∇ユム⊥ ヤ∠バ∠ ィ
∠ ヱ∠ ぴ
(made you kings) ` Abdur-Razzaq recorded t hat Ibn ` Abbas comment ed: "Having a servant , a
wife and a house.'' In his Must adrak, Al-Hakim recorded t hat Ibn ` Abbas said, "A wife and a
servant , and, a
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや リあョ や⇔ギ∠ェぺ∠ れ
͡ ∇ぽΑ⊥ ∇ユャ∠ ゅzョ ∇ユム⊥ ⇒∠ゎや∠¬ヱ∠ ぴ
(and gave you what He had not given t o any ot her among t he nat ions (` Alamin).) means, during
t heir t ime.'' Al-Hakim said, "Sahih according t o t he crit eria of t he Two Sahihs, but t hey did not
collect it .'' Qat adah said, "They were t he first people t o t ake servant s.'' A Hadit h st at es,
ヶ͡プ ゅ⇔レョ͡ へ ∩͡ロギ͡ ジ ∠ィ∠ ヶ͡プ ヴ⇔プゅ∠バョ⊥ ∇ユム⊥ ∇レョ͡ ウ ∠ ら∠ ∇タぺ∠ ∇リョ∠ »
ゅ∠Β∇ルギぁ ャや ヮ⊥ ャ∠ ∇れゴ∠ Β͡ェ ゅ∠ヨルz ほ∠ム∠ プ∠ ∩͡ヮョ͡ ∇ヲΑ∠ れ
⊥ ヲ⊥ホ ロ⊥ ギ∠ ∇レハ
͡ ∩͡ヮよ͡ ∇ゲシ͡
«ゅ∠ワゲ͡ Β͡プや∠グエ ∠ よ͡
(He among you who wakes up while healt hy in body, safe in his family and having t he provision
for t hat very day, is as if t he world and all t hat was in it were collect ed for him.) Allah's
st at ement ,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや リあョ や⇔ギ∠ェぺ∠ れ
͡ ∇ぽΑ⊥ ∇ユャ∠ ゅzョ ∇ユム⊥ ⇒∠ゎや∠¬ヱ∠ ぴ
(and gave you what He had not given t o any ot her among t he nat ions (Al-` Alamin).) means,
during your t ime, as we st at ed. The Children of Israel were t he most honorable among t he
people of t heir t ime, compared t o t he Greek, Copt s and t he rest of mankind. Allah said in
anot her Ayah,
ヴ∠ヤハ
∠ ¬∠ へ∠ギヰ∠ セ
⊥ ∇やヲ⊥ルヲ⊥ムわ∠ ャあ ゅ⇔トシ
∠ ヱ∠ る⇔ ョz ぺ⊥ ∇ユム⊥ ⇒∠レ∇ヤバ∠ ィ
∠ マ
∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
びサ
͡ ゅzレャや
(Thus We have made you, a j ust (t he best ) nat ion, t hat you be wit nesses over mankind.) We
ment ioned t he Mut awat ir Hadit hs about t he honor of t his Ummah and it s st at us and honor wit h
Allah, when we explained Allah's st at ement in Surah Al-` Imran (3),
びサ
͡ ゅzレヤ͡ャ ∇ろィ
∠ ゲ͡ ∇カぺ⊥ る∃ ョz ぺ⊥ ゲ∠ ∇Βカ
∠ ∇ユわ⊥ レ⊥ミぴ
(You are t he best of peoples ever raised up for mankind...) Allah st at es next t hat Musa
encouraged t he Children of Israel t o perform Jihad and ent er Jerusalem, which was under t heir
cont rol during t he t ime of t heir fat her Ya` qub. Ya` qub and his children lat er moved wit h his
children and household t o Egypt during t he t ime of Prophet Yusuf. His offspring remained in
Egypt unt il t heir exodus wit h Musa. They found a might y, st rong people in Jerusalem who had
previously t aken it over. Musa, Allah's Messenger, ordered t he Children of Israel t o ent er
Jerusalem and fight t heir enemy, and he promised t hem vict ory and t riumph over t he might y
people if t hey did so. They declined, rebelled and defied his order and were punished for fort y
years by being lost , wandering in t he land uncert ain of where t hey should go. This was t heir
punishment for defying Allah's command. Allah said t hat Musa ordered t hem t o ent er t he Holy
Land,
び∇ユム⊥ ャ∠ ヮ⊥ zヤャや ょ
∠ わ∠ ミ∠ ヴ͡わャzやぴ
(which Allah has assigned t o you) meaning, which Allah has promised t o you by t he words of
your fat her Isra'il, t hat it is t he inherit ance of t hose among you who believe.
びゅ∠ヨヰ͡ ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや ユ∠ バ∠ ∇ルぺ∠ ラ
∠ ヲ⊥プゅ∠ガΑ∠ リ
∠ Α͡グャzや リ
∠ ョ͡ ラ
͡Κ
∠ ィ
⊥ ケ∠ メ
∠ ゅ∠ホぴ
(Two men of t hose who feared (Allah and) on whom Allah had best owed His grace said...) When
t he Children of Israel declined t o obey Allah and follow His Messenger Musa, t wo right eous men
among t hem, on whom Allah had best owed a great bount y and who were afraid of Allah and His
punishment , encouraged t hem t o go forward. It was also said t hat t he Ayah reads in a way t hat
means t hat t hese men were respect ed and honored by t heir people. These t wo men were
Yuwsha` , t he son of Nun, and Kalib, t he son of Yufna, as Ibn ` Abbas, Muj ahid, ` Ikrimah,
` At iyyah, As-Suddi, Ar-Rabi` bin Anas and several ot her Salaf and lat t er scholars st at ed. These
t wo men said t o t heir people,
ラ
∠ ヲ⊥らヤ͡⇒∠ビ ∇ユム⊥ ルz み͡プ∠ ロ⊥ ヲ⊥ヨわ⊥ ∇ヤカ
∠ キ∠ や∠クみ͡プ∠ ゆ
∠ ゅ∠ら∇ャや ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ∇やヲ⊥ヤカ
⊥ ∇キやぴ
びリ∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ∇やヲ⊥ヤミz ヲ∠ わ∠ プ∠ ヮ͡ ヤzャや ヴ∠ヤ∠ハ∠ヱ
("Assault t hem t hrough t he gat e, for when you are in, vict ory will be yours. And put your t rust
in Allah if you are believers indeed.") Therefore, t hey said, if you rely on and t rust in Allah,
follow His command and obey His Messenger, t hen Allah will give you vict ory over your enemies
and will give you t riumph and dominance over t hem. Thus, you will conquer t he cit y t hat Allah
has promised you. This advice did not benefit t hem in t he least ,
ゅ∠ヰΒ͡プ ∇やヲ⊥ョや∠キ ゅzョ や⇔ギ∠よぺ∠ べ∠ヰヤ∠カ⊥ ∇ギルz ∇リャ∠ ゅzル͡ま ヴ∠シヲ⊥ヨ⇒∠Α ∇やヲ⊥ャゅ∠ホぴ
びラ ∠ ヱ⊥ギバ͡ ⇒∠ホ ゅ∠レヰ⊥ ⇒∠ワ ゅzル͡ま Κ͡ゎゅ∠ボプ∠ マ
∠ よぁ ケ∠ ヱ∠ ろ
∠ ル∠ぺ ∇ょワ∠ ∇クゅ∠プ
(They said, "O Musa! We shall never ent er it as long as t hey are t here. So go, you and your
Lord, and fight you t wo, we are sit t ing right here.") This is how t hey declined t o j oin Jihad,
defied t heir Messenger, and refused t o fight t heir enemy.
びラ
∠ ヱ⊥ギバ͡ ⇒∠ホ ゅ∠レヰ⊥ ⇒∠ワ ゅzル͡ま Κ͡ゎゅ∠ボプ∠ マ
∠ よぁ ケ∠ ヱ∠ ろ
∠ ル∠ぺ ∇ょワ∠ ∇クゅ∠プぴ
(So go, you and your Lord, and fight you t wo, we are sit t ing right here.) Rat her, march on and
we will be wit h you.' The Messenger of Allah was sat isfied aft er hearing t his st at ement .''
びヴ͡カぺ∠ヱ∠ ヴ͡ジ∇ヘル∠ Ι
z ま͡ マ
⊥ ヤ͡∇ョぺ∠ Ι ヴあルま͡ ゆ
あ ケ∠ ぴ
(O my Lord! I have power only over myself and my brot her') meaning, only I and my brot her
Harun among t hem will obey, implement Allah's command and accept t he call,
びリ
∠ Β͡ボジ
͡ ⇒∠ヘ∇ャや ュ͡ ∇ヲボ∠ ∇ャや リ
∠ ∇Βよ∠ ヱ∠ ゅ∠レレ∠ ∇Βよ∠ ∇ベゲ⊥ ∇プゅ∠プぴ
(So Ifruq us from t he rebellious people!) Al-` Awfi report ed t hat Ibn ` Abbas said, "Meaning,
j udge bet ween us and t hem.'' ` Ali bin Abi Talhah report ed similarly from him. Ad-Dahhak said
t hat t he Ayah means, "Judge and decide bet ween us and t hem.'' Ot her scholars said t hat t he
Ayah means, "Separat e bet ween us and t hem.''
Forbidding the Jews from Entering the Holy Land for Forty Years
Allah said,
ヴ͡プ ラ
∠ ヲ⊥ヰΒ͡わΑ∠ る⇔ レ∠ シ
∠ リ
∠ Β͡バよ∠ ∇ケぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ る∀ ョ∠ ゲz エ
∠ ョ⊥ ゅ∠ヰルz ͡み∠プぴ
びチ͡ ∇ケΙ xや
(Therefore it is forbidden t o t hem for fort y years; in dist ract ion t hey will wander t hrough t he
land.) When Musa supplicat ed against t he Jews for refusing t o fight in Jihad, Allah forbade
t hem from ent ering t he land for fort y years. They wandered about lost in t he land of At -Tih,
unable t o find t heir way out . During t his t ime, t remendous miracles occurred, such as t he
clouds t hat shaded t hem and t he manna and quails Allah sent down for t hem. Allah brought
fort h wat er springs from solid rock, and t he ot her miracles t hat He aided Musa bin ` Imran wit h.
During t his t ime, t he Tawrah was revealed and t he Law was est ablished for t he Children of
Israel and t he Tabernacle of t he Covenant was erect ed.
Conquering Jerusalem
Allah's st at ement ,
びる⇔ レ∠ シ
∠ リ
∠ Β͡バよ∠ ∇ケぺ∠ぴ
(for fort y years;) defines,
びチ
͡ ∇ケΙ
x や ヴ͡プ ラ
∠ ヲ⊥ヰΒ͡わΑ∠ ぴ
(in dist ract ion t hey will wander t hrough t he land.) When t hese years ended, Yuwsha` bin Nun
led t hose who remained among t hem and t he second generat ion, and laid siege t o Jerusalem,
conquering it on a Friday aft ernoon. When t he sun was about t o set and Yuwsha` feared t hat
t he Sabbat h would begin, he said (t o t he sun), "You are commanded and I am commanded, as
well. O Allah! Make it st op set t ing for me.'' Allah made t he sun st op set t ing unt il Yuwsha` bin
Nun conquered Jerusalem. Next , Allah commanded Yuwsha` t o order t he Children of Israel t o
ent er Jerusalem from it s gat e while bowing and saying Hit t ah, meaning, ` remove our sins.' Yet ,
t hey changed what t hey were commanded and ent ered it while dragging t hemselves on t heir
behinds and saying, ` Habbah (a seed) in Sha` rah (a hair).'' We ment ioned all of t his in t he
Tafsir of Surat Al-Baqarah. Ibn Abi Hat im recorded t hat Ibn ` Abbas comment ed,
ヴ͡プ ラ
∠ ヲ⊥ヰΒ͡わΑ∠ る⇔ レ∠ シ
∠ リ
∠ Β͡バよ∠ ∇ケぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ る∀ ョ∠ ゲz エ
∠ ョ⊥ ゅ∠ヰルz ͡み∠プぴ
びチ͡ ∇ケΙ xや
(Therefore it is forbidden t o t hem for fort y years; in dist ract ion t hey will wander t hrough t he
land.) "They wandered in t he land for fort y years, during which Musa and Harun died, as well as
everyone above fort y years of age. When t he fort y years ended, Yuwsha` son of Nun assumed
t heir leadership and lat er conquered Jerusalem. When Yuwsha` was reminded t hat t he day was
Friday and t he sun was about t o set , while t hey were st ill at t acking Jerusalem, he feared t hat
t he Sabbat h might begin. Therefore, he said t o t he sun, ` I am commanded and you are
commanded.' Allah made t he sun st op set t ing and t he Jews conquered Jerusalem and found
wealt h unseen before. They want ed t o let t he fire consume t he boot y, but t he fire would not
do t hat . Yuwsha` said, ` Some of you have commit t ed t heft from t he boot y.' So he summoned
t he t welve leaders of t he t welve t ribes and t ook t he pledge from t hem. Then, t he hand of one
of t hem became st uck t o t he hand of Yuwsha` and Yuwsha` said, ` You commit t ed t he t heft , so
bring it fort h.' So, t hat man brought a cow's head made of gold wit h t wo eyes made of precious
st ones and a set of t eet h made of pearls. When Yuwsha` added it t o t he boot y, t he fire
consumed it , as t hey were prohibit ed t o keep t he boot y.'' There is evidence support ing all of
t his in t he Sahih.
びリ
∠ Β͡ボジ
͡ ⇒∠ヘ∇ャや ュ͡ ∇ヲボ∠ ∇ャや ヴ∠ヤハ
∠ サ
∠ ∇ほゎ∠ Κ
∠ プ∠ ぴ
(So do not greive for t he rebellious people.) Allah said: Do not feel sorrow or sadness over My
j udgment against t hem, for t hey deserve such j udgment . This st ory chast ises t he Jews, exposes
t heir defiance of Allah and His Messenger, and t heir refusal t o obey t he order for Jihad. They
were weak and could not bear t he t hought of fight ing t heir enemy, being pat ient , and enduring
t his way. This occurred alt hough t hey had t he Messenger of Allah and t he one whom He spoke
t o among t hem, t he best of Allah's creat ion t hat t ime. Their Prophet promised t hem t riumph
and vict ory against t heir enemies. They also wit nessed t he t orment and punishment of
drowning wit h which Allah punished t heir enemy Fir` awn and his soldiers, so t hat t heir eyes
were pleased and comfort ed. All t his did not happen t oo long ago, yet t hey refused t o perform
Jihad against people who had less t han a t ent h of t he power and st rengt h t han t he people of
Egypt had. Therefore, t he evil works of t he Jews were exposed t o everyone, and t he exposure
was such an enormous one t hat t he night , or t he t ail, can never cover it s t racks. They were
also blinded by t heir ignorance and t ransgression. Thus, t hey became hat ed by Allah, and t hey
became His enemies. Yet , t hey claim t hat t hey are Allah's children and His loved ones! May
Allah curse t heir faces t hat were t ransformed t o t he shape of swine and apes, and may Allah's
curse accompany t hem t o t he raging Fire. May Allah make t hem abide in t he Fire for et ernit y,
and He did; all t hanks are due t o Him.
ゅ⇔レ⇒∠よ∇ゲホ⊥ ゅ∠よゲz ホ∠ ∇クま͡ ペあエ ∠ ∇ャゅ͡よ ュ∠ キ∠ や∇¬ ∇ヴレ∠ ∇よや ほ∠ら∠ ル∠ ∇ユヰ͡ ∇Βヤ∠ハ∠ モ⊥ ∇ゎや∠ヱぴ
メ∠ ゅ∠ホ ゲ͡ カ ∠Ι xや リ ∠ ョ͡ ∇モらz ボ∠ わ∠ Α⊥ ∇ユャ∠ヱ∠ ゅ∠ヨワ͡ ギ͡ ェ ∠ ぺ∠ リ͡ョ モ ∠ あらボ⊥ わ⊥ プ∠
リ͡ゃャ∠ - リ ∠ Β͡ボわzヨ⊥ ∇ャや リ∠ ョ͡ ヮ⊥ zヤャや モ ⊥ らz ボ∠ わ∠ Α∠ ゅ∠ヨルz ま͡ メ
∠ ゅ∠ホ マ ∠ レzヤ∠わ⊥ ∇ホΙ
∂
マ∠ ∇Βャ∠ま͡ ン
∠ ギ͡ Α∠ テ∃シ ͡ ゅ∠らよ͡ ∇ゅル∠ ぺ∠ べ∠ョ ヴ͡レヤ∠わ⊥ ∇ボわ∠ ャ͡ ポ ∠ ギ∠ Α∠ ヴz ャ∠ま͡ ろ
∠ ト∠ジよ∠
ギ⊥ Α͡ケぺ⊥ ヴあルま͡ - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ z ケ∠ ヮ∠ ヤzャや フ ⊥ ゅ∠カぺ∠ ヴあルま͡ マ ∠ ヤ∠わ⊥ ∇ホΙ
6
ケ͡ ゅzレャや ょ ͡ ⇒∠エ∇タぺ∠ ∇リョ͡ ラ ∠ ヲ⊥ムわ∠ プ∠ マ∠ ヨ͡ ∇をま͡ヱ∠ ヴ͡ヨ∇をみ͡よ͡ ¬∠ ヲ⊥らゎ∠ ラ∠ぺ
モ∠ ∇わホ∠ ヮ⊥ ジ⊥ ∇ヘル∠ ヮ⊥ ャ∠ ∇ろハ ∠ ヲz ト ∠ プ∠ - リ ∠ Β͡ヨヤ͡⇒zヌャや ¬⊥ へ∠ゴィ ∠ マ ∠ ャ͡ク∠ ヱ∠
ヮ⊥ ヤzャや ゑ∠ バ∠ ら∠ プ∠ - リ ∠ Α͡ゲジ ͡ ⇒∠ガ∇ャや リ ∠ ョ͡ ウ ∠ ら∠ ∇タほ∠プ∠ ヮ⊥ ヤ∠わ∠ ボ∠ プ∠ ヮ͡ Β͡カぺ∠
ン͡ケや∠ヲΑ⊥ ブ ∠ ∇Βミ∠ ヮ⊥ Α∠ ゲ͡ Β⊥ ャ͡ チ͡ ∇ケΙ x や ヴ͡プ ゑ ⊥ エ∠ ∇らΑ∠ ゅ⇔よや∠ゲビ ⊥
モ∠ ∇んョ͡ ラ ∠ ヲ⊥ミぺ∠ ∇ラぺ∠ れ ⊥ ∇ゴイ ∠ハ ∠ ぺ∠ ゅ∠わ∠ヤ∇Α∠ヲ⇒∠Α メ ∠ ゅ∠ホ ヮ͡ Β͡カぺ∠ り∠ ¬∠ ∇ヲシ ∠
リ∠ ョ͡ ウ ∠ ら∠ ∇タほ∠プ∠ ヴ͡カぺ∠ り∠ ¬∠ ∇ヲシ ∠ ヵ ∠ ケ͡ や∠ヱほ⊥プ∠ ゆ ͡ や∠ゲピ⊥ ∇ャや や∠グ⇒∠ワ
びリ ∠ Βョ͡ ギ͡ ⇒zレャや
(27. And recit e t o t hem t he st ory of t he t wo sons of Adam in t rut h; when each offered a
sacrifice, it was accept ed from t he one but not from t he ot her. The lat t er said t o t he former: "I
will surely, kill you.'' The former said: "Verily, Allah accept s only from t hose who have Taqwa.)
(28. "If you do st ret ch your hand against me t o kill me, I shall never st ret ch my hand against
you t o kill you, for I fear Allah; t he Lord of all t hat exist s.'') (29. "Verily, I int end t o let you
draw my sin on yourself as well as yours, t hen you will be one of t he dwellers of t he Fire, and
t hat is t he recompense of t he wrongdoers.'') (30. So t he soul of t he ot her encouraged him and
made fair-seeming t o him t he murder of his brot her; he murdered him and became one of t he
losers.) (31. Then Allah sent a crow who scrat ched t he ground t o show him how t o hide t he
dead body of his brot her. He said: "Woe t o me! Am I not even able t o be as t his crow and t o
hide t he dead body of my brot her'' Then he became one of t hose who regret t ed.)
びペ
あエ∠ ∇ャゅ͡よ ュ∠ キ∠ や∇¬ ∇ヴレ∠ ∇よや ほ∠ら∠ ル∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ モ
⊥ ∇ゎや∠ヱぴ
(And recit e t o t hem t he st ory of t he t wo sons of Adam in t rut h;) meaning, t ell t hese envious,
unj ust people, t he brot hers of swine and apes from t he Jews and t heir likes among mankind,
t he st ory of t he t wo sons of Adam, Habil and Qabil, as many scholars among t he Salaf and lat er
generat ions said. Allah's st at ement ,
びペ
あエ∠ ∇ャゅ͡よぴ
(in t rut h;) means, clearly and wit hout ambiguit y, alt erat ion, confusion, change, addit ion or
delet ion. Allah said in ot her Ayat ,
びペ
ぁエ∠ ∇ャや ゾ
⊥ ダ
∠ ボ∠ ∇ャや ヲ∠ ヰ⊥ ャ∠ や∠グ⇒∠ワ ラ
z ま͡ぴ
(Verily, t his is t he t rue narrat ive about t he st ory of ` Isa ,)
びペ
あエ∠ ∇ャゅ͡よ ユ⊥ワほ∠ら∠ ル マ
∠ ∇Βヤ∠ハ
∠ ぁゾボ⊥ ル∠ リ
⊥ ∇エル∠ ぴ
(We narrat e unt o you t heir st ory wit h t rut h, ) and,
びペ
あエ∠ ∇ャや メ
∠ ∇ヲホ∠ ユ∠ Α∠ ∇ゲョ∠ リ
⊥ ∇よや ヴ∠ジΒ͡ハ マ
∠ ャ͡クぴ
(Such is ` Isa, son of Maryam. (It is) a st at ement of t rut h.) Several scholars among t he Salaf and
t he lat er generat ions said t hat Allah allowed Adam t o marry his daught ers t o his sons because
of t he necessit y of such act ion. They also said t hat in every pregnancy, Adam was given a t win,
a male and a female, and he used t o give t he female of one t win, t o t he male of t he ot her
t win, in marriage. Habil's sist er was not beaut iful while Qabil's sist er was beaut iful, result ing in
Qabil want ing her for himself, inst ead of his brot her. Adam refused unless t hey bot h offer a
sacrifice, and he whose sacrifice was accept ed, would marry Qabil's sist er. Habil's sacrifice was
accept ed, while Qabil's sacrifice was rej ect ed, and t hus what Allah t old us about t hem
occurred. Ibn Abi Hat im recorded t hat Ibn ` Abbas said -- t hat during t he t ime of Adam -- "The
woman was not allowed in marriage for her male t win, but Adam was commanded t o marry her
t o any of her ot her brot hers. In each pregnancy, Adam was given a t win, a male and a female.
A beaut iful daught er was once born for Adam and anot her one t hat was not beaut iful. So t he
t win brot her of t he ugly daught er said, ` Marry your sist er t o me and I will marry my sist er t o
you.' He said, ` No, for I have more right t o my sist er.' So t hey bot h offered a sacrifice. The
sacrifice of t he one who offered t he sheep was accept ed while t he sacrifice of t he ot her t he
t win brot her of t he beaut iful daught er , which consist ed of some produce, was not accept ed.
So t he lat t er killed his brot her.'' This st ory has a bet t er t han good chain of narrat ion. The
st at ement ,
びリ
∠ Β͡ボわz ヨ⊥ ∇ャや リ
∠ ョ͡ ヮ⊥ ヤzャや モ
⊥ らz ボ∠ わ∠ Α∠ ゅ∠ヨルz ま͡ぴ
("Verily, Allah accept s only from t hose who have Taqwa.) who fear Allah in t heir act ions. Ibn
Abi Hat im recorded t hat Abu Ad-Darda' said, "If I become cert ain t hat Allah has accept ed even
one prayer from me, it will be bet t er for me t han t his life and all t hat in it . This is because
Allah says,
びリ
∠ Β͡ボわz ヨ⊥ ∇ャや リ
∠ ョ͡ ヮ⊥ ヤzャや モ
⊥ らz ボ∠ わ∠ Α∠ ゅ∠ヨルz ま͡ぴ
(Verily, Allah accept s only from t he t hose who have Taqwa.) The st at ement ,
ン
∠ ギ͡ Α∠ テ
∃シ͡ ゅ∠らよ͡ ∇ゅル∠ ぺ∠ べ∠ョ ヴ͡レヤ∠わ⊥ ∇ボわ∠ ャ͡ ポ
∠ ギ∠ Α∠ ヴ
z ャ∠ま͡ ろ
∠ ト∠ジよ∠ リ͡ゃャ∠ぴ
びリ∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ z ケ∠ ヮ∠ ヤzャや フ ⊥ ゅ∠カぺ∠ ヴあルま͡ マ ∠ ヤ∠わ⊥ ∇ホΙ
6 マ
∠ ∇Βャ∠ま͡
("If you do st ret ch your hand against me t o kill me, I shall never st ret ch my hand against you t o
kill you, for I fear Allah; t he Lord of all t hat exist s.") Qabil's brot her, t he pious man whose
sacrifice was accept ed because of his piet y, said t o his brot her, who t hreat ened t o kill him
wit hout j ust ificat ion,
ン
∠ ギ͡ Α∠ テ
∃シ͡ ゅ∠らよ͡ ∇ゅル∠ ぺ∠ べ∠ョ ヴ͡レヤ∠わ⊥ ∇ボわ∠ ャ͡ ポ
∠ ギ∠ Α∠ ヴ
z ャ∠ま͡ ろ
∠ ト∠ジよ∠ リ͡ゃャ∠ぴ
びマ
∠ ヤ∠わ⊥ ∇ホΙ
6 マ
∠ ∇Βャ∠ま͡
(If you do st ret ch your hand against me t o kill me, I shall never st ret ch my hand against you t o
kill you,) I will not commit t he same evil act t hat you t hreat en t o commit , so t hat I will not
earn t he same sin as you,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
z ケ∠ ヮ∠ ヤzャや フ
⊥ ゅ∠カぺ∠ ヴあルま͡ぴ
(for I fear Allah; t he Lord of t he all t hat exist s.) and, as a result , I will not commit t he error
t hat you t hreat en t o commit . Rat her, I will observe pat ience and endurance. ` Abdullah bin
` Amr said, "By Allah! Habil was t he st ronger of t he t wo men. But , fear of Allah rest rict ed his
hand.'' The Prophet said in a Hadit h recorded in t he Two Sahihs,
メ
⊥ ヲ⊥わ∇ボヨ∠ ∇ャや∠ヱ モ
⊥ ゎ͡ ゅ∠ボ∇ャゅ∠プ ゅ∠ヨヰ͡ Β∠ヘ∇Βジ
∠ よ͡ ラ
͡ ゅ∠ヨヤ͡∇ジヨ⊥ ∇ャや ヮ∠ ィ
∠ や∠ヲゎ∠ や∠クま͡»
«ケゅzレャや ヶ͡プ
(When t wo Muslims fight (meet ) each ot her wit h t heir swords, bot h t he murderer as well as t he
murdered will go t o t he Hellfire.) They said, "O Allah's Messenger! It is all right for t he
murderer, but what about t he vict im'' Allah's Messenger replied,
«ヮ͡らェ
͡ ゅ∠タ モ
͡ ∇わホ∠ ヴヤ∠ハ ゅ⇔ダΑ͡ゲェ
∠ ラ
∠ ゅ∠ミ ヮzルま͡»
(He surely had t he int ent ion t o kill his comrade.) Imam Ahmad recorded t hat , at t he beginning
of t he calamit y t hat ` Ut hman suffered from, Sa` d bin Abi Waqqas said, "I bear wit ness t hat t he
Messenger of Allah said,
∩͡ユも͡ ゅ∠ボ∇ャや リ
∠ ョ͡ ∀ゲ∇Β∠カ ゅ∠ヰΒ͡プ ギ⊥ ハ
͡ ゅ∠ボャや る∀ レ∠ ∇わプ͡ ラ
⊥ ヲ⊥ムわ∠ シ
∠ ゅ∠ヰルz ま͡»
リ
∠ ョ͡ ∀ゲ∇Β∠カ ヶ͡セゅ∠ヨ∇ャや∠ヱ ∩ヶ͡セゅ∠ヨ∇ャや リ ∠ ョ͡ ∀ゲ∇Β∠カ ユ⊥ も͡ ゅ∠ボ∇ャや∠ヱ
«ヶ͡ハゅzジャや
(There will be a Fit nah, and he who sit s idle during it is bet t er t han he who st ands up, and he
who st ands up in it is bet t er t han he who walks, and he who walks is bet t er t han he who is
walking at a fast pace.) When he was asked, ` What if someone ent ers my home and st ret ched
his hand t o kill me' He said,
«ュ∠キへ リ
͡ ∇よゅ∠ミ ∇リミ⊥ »
(Be j ust like (t he pious) son of Adam.)'' At -Tirmidhi also recorded it t his way, and said, "This
Hadit h is Hasan, and similar is report ed on t his subj ect from Abu Hurayrah, Khabbab bin Al-
Arat t , Abu Bakr, Ibn Mas` ud, Abu Waqid and Abu Musa.'' The Qur'an cont inues,
∇リョ͡ ラ
∠ ヲ⊥ムわ∠ プ∠ マ
∠ ヨ͡ ∇をま͡ヱ∠ ヴ͡ヨ∇をみ͡よ͡ ¬∠ ヲ⊥らゎ∠ ラ∠ぺ ギ⊥ Α͡ケぺ⊥ ヴあルま͡ぴ
びリ
∠ Β͡ヨヤ͡⇒zヌャや ¬⊥ へ∠ゴィ ∠ マ∠ ャ͡ク∠ ヱ∠ ケ͡ ゅzレャや ょ
͡ ⇒∠エ∇タぺ∠
("Verily, I int end t o let you draw my sin on yourself as well as yours, t hen you will be one of t he
dwellers of t he Fire, and t hat is t he recompense of t he wrongdoers.") Ibn ` Abbas, Muj ahid, Ad-
Dahhak, As-Suddi and Qat adah said t hat ,
びマ
∠ ヨ͡ ∇をま͡ヱ∠ ヴ͡ヨ∇をみ͡よ͡ ¬∠ ヲ⊥らゎ∠ ラ∠ぺ ギ⊥ Α͡ケぺ⊥ ヴあルま͡ぴ
("Verily, I int end t o let you draw my sin on yourself as well as yours...") means, t he sin of
murdering me, in addit ion t o your previous sins. Ibn Jarir recorded t his. Allah's st at ement ,
リ
∠ ョ͡ ウ
∠ ら∠ ∇タほ∠プ∠ ヮ⊥ ヤ∠わ∠ ボ∠ プ∠ ヮ͡ Β͡カぺ∠ モ
∠ ∇わホ∠ ヮ⊥ ジ
⊥ ∇ヘル∠ ヮ⊥ ャ∠ ∇ろハ ∠ ヲz ト
∠ プ∠ ぴ
びリ ∠ Α͡ゲジ͡ ⇒∠ガ∇ャや
(So t he soul of t he ot her encouraged him and made fair-seeming t o him t he murder of his
brot her; he murdered him and became one of t he losers.) means, his conscience encouraged
him t o kill his brot her by making it seem like a sensible t hing t o do, so he killed him, even aft er
his brot her admonished him. Ibn Jarir said, "When he want ed t o kill his brot her, he st art ed t o
t wist his neck. So Shayt an t ook an animal and placed it s head on a rock, t hen he t ook anot her
rock, and similar is report ed on t his subj ect from Abu Hurayrah, Khabbab bin Al-Arat t , Abu
Bakr, Ibn Mas` ud, Abu Waqid and Abu Musa.'' The Qur'an cont inues,
∇リョ͡ ラ
∠ ヲ⊥ムわ∠ プ∠ マ
∠ ヨ͡ ∇をま͡ヱ∠ ヴ͡ヨ∇をみ͡よ͡ ¬∠ ヲ⊥らゎ∠ ラ∠ぺ ギ⊥ Α͡ケぺ⊥ ヴあルま͡ぴ
びリ
∠ Β͡ヨヤ͡⇒zヌャや ¬⊥ へ∠ゴィ ∠ マ∠ ャ͡ク∠ ヱ∠ ケ͡ ゅzレャや ょ
͡ ⇒∠エ∇タぺ∠
("Verily, I int end t o let you draw my sin on yourself as well as yours, t hen you will be one of t he
dwellers of t he Fire, and t hat is t he recompense of t he wrongdoers.") Ibn ` Abbas, Muj ahid, Ad-
Dahhak, As-Suddi and Qat adah said t hat ,
びマ
∠ ヨ͡ ∇をま͡ヱ∠ ヴ͡ヨ∇をみ͡よ͡ ¬∠ ヲ⊥らゎ∠ ラ∠ぺ ギ⊥ Α͡ケぺ⊥ ヴあルま͡ぴ
("Verily, I int end t o let you draw my sin on yourself as well as yours...") means, t he sin of
murdering me, in addit ion t o your previous sins. Ibn Jarir recorded t his. Allah's st at ement ,
リ
∠ ョ͡ ウ
∠ ら∠ ∇タほ∠プ∠ ヮ⊥ ヤ∠わ∠ ボ∠ プ∠ ヮ͡ Β͡カぺ∠ モ
∠ ∇わホ∠ ヮ⊥ ジ
⊥ ∇ヘル∠ ヮ⊥ ャ∠ ∇ろハ ∠ ヲz ト
∠ プ∠ ぴ
びリ ∠ Α͡ゲジ͡ ⇒∠ガ∇ャや
(So t he soul of t he ot her encouraged him and made fair-seeming t o him t he murder of his
brot her; he murdered him and became one of t he losers.) means, his conscience encouraged
him t o kill his brot her by making it seem like a sensible t hing t o do, so he killed him, even aft er
his brot her admonished him. Ibn Jarir said, "When he want ed t o kill his brot her, he st art ed t o
t wist his neck. So Shayt an t ook an animal and placed it s head on a rock, t hen he t ook anot her
rock, and smashed it s head wit h it unt il he killed it while t he son of Adam was looking. So he
did t he same t hing t o his brot her.'' Ibn Abi Hat im also recorded t his. ` Abdullah bin Wahb said
t hat ` Abdur-Rahman bin Zayd bin Aslam said t hat his fat her said, "Qabil held Habil by t he head
t o kill him, so Habil laid down for him and Qabil st art ed t wist ing Habil's head, not knowing how
t o kill him. Shayt an came t o Qabil and said, ` Do you want t o kill him' He said, ` Yes.' Shayt an
said, ` Take t hat st one and t hrow it on his head.' So Qabil t ook t he st one and t hrew it at his
brot her's head and smashed his head. Shayt an t hen went t o Hawwa' in a hurry and said t o her,
` O Hawwa'! Qabil killed Habil.' She asked him, ` Woe t o you! What does ` kill' mean' He said,
` He will no longer eat , drink or move.' She said, ` And t hat is deat h' He said, ` Yes it is.' So she
st art ed t o weep unt il Adam came t o her while she was weeping and said, ` What is t he mat t er
wit h you' She did not answer him. He asked her t wo more t imes, but she did not answer him. So
he said, ` You and your daught ers will inherit t he pract ice of weeping, while I and my sons are
free of it .''' Ibn Abi Hat im recorded it . Allah's st at ement ,
びリ
∠ Α͡ゲジ
͡ ⇒∠ガ∇ャや リ
∠ ョ͡ ウ
∠ ら∠ ∇タほ∠プ∠ ぴ
(And became one of t he losers.) in t his life and t he Hereaft er, and which loss is worse t han t his
Imam Ahmad recorded t hat ` Abdullah bin Mas` ud said t hat t he Messenger of Allah said,
メ
͡ ヱz ほ∠∇ャや ュ∠ キ∠ へ リ
͡ ∇よや ヴ∠ヤハ
∠ ラ∠ ゅ∠ミ ゅzャま͡ ゅ⇔ヨ∇ヤニ
⊥ ∀ザ∇ヘ∠ル モ ⊥ わ∠ ∇ボゎ⊥ ゅャ∠»
«モ∇わボ∠ ∇ャや リ zシ∠ ∇リョ∠ メ
∠ ヱz ぺ∠ ラ
∠ ゅ∠ミ ヮ⊥ ルz ほ∠ャ͡∩ゅ∠ヰョ͡ キ∠ ∇リョ͡ ∀モ∇ヘ͡ミ
(Any soul t hat is unj ust ly killed, t hen t he first son of Adam will carry a burden of it s shedding,
for he was t he first t o pract ice t he crime of murder.) The Group, wit h t he except ion of Abu
Dawud, also recorded t his Hadit h. Ibn Jarir recorded t hat ` Abdullah bin ` Amr used t o say, "The
son of Adam, who killed his brot her, will be t he most miserable among men. There is no blood
shed on eart h since he killed his brot her, unt il t he Day of Resurrect ion, but he will carry a
burden from it , for he was t he first person t o est ablish murder.'' Allah said,
ブ
∠ ∇Βミ∠ ヮ⊥ Α∠ ゲ͡ Β⊥ ャ͡ チ
͡ ∇ケΙx や ヴ͡プ ゑ ⊥ エ∠ ∇らΑ∠ ゅ⇔よや∠ゲビ
⊥ ヮ⊥ zヤャや ゑ ∠ バ∠ ら∠ プ∠ ぴ
ラ
∠ ヲ⊥ミぺ∠ ∇ラぺ∠ れ ⊥ ∇ゴイ ∠ハ
∠ ぺ∠ ゅ∠わ∠ヤ∇Α∠ヲ⇒∠Α メ
∠ ゅ∠ホ ヮ͡ Β͡カぺ∠ り∠ ¬∠ ∇ヲシ
∠ ン͡ケや∠ヲΑ⊥
ウ
∠ ら∠ ∇タほ∠プ∠ ヴ͡カぺ∠ り∠ ¬∠ ∇ヲシ ∠ ヵ ∠ ケ͡ や∠ヱほ⊥プ∠ ゆ͡ や∠ゲピ⊥ ∇ャや や∠グ⇒∠ワ モ ∠ ∇んョ͡
びリ ∠ Β͡ョギ͡ ⇒zレャや リ
∠ ョ͡
(Then Allah sent a crow who scrat ched t he ground t o show him how t o hide t he dead body of
his brot her. He (t he murderer) said, "Woe t o me! Am I not even able t o be as t his crow and t o
hide t he dead body of my brot her'' Then he became one of t hose who regret t ed.) As-Suddi said
t hat t he Companions said, "When his brot her died, Qabil left him on t he bare ground and did
not know how t o bury him. Allah sent t wo crows, which fought wit h each ot her unt il one of
t hem killed t he ot her. So it dug a hole and t hrew sand over t he dead corpse (which it placed in
t he hole). When Qabil saw t hat , he said,
ゆ
͡ や∠ゲピ⊥ ∇ャや や∠グ⇒∠ワ モ
∠ ∇んョ͡ ラ
∠ ヲ⊥ミぺ∠ ∇ラぺ∠ れ
⊥ ∇ゴイ ∠ハ ∠ ぺ∠ ゅ∠わヤ∠∇Αヲ∠ ⇒∠Αぴ
びヴ͡カぺ∠ り∠ ¬∠ ∇ヲシ
∠ ヵ ∠ ケ͡ や∠ヱほ⊥プ∠
("Woe t o me! Am I not even able t o be as t his crow and t o hide t he dead body of my brot her'')
` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said, "A crow came t o t he dead corpse of anot her
crow and t hrew sand over it , unt il it hid it in t he ground. He who killed his brot her said,
ゆ
͡ や∠ゲピ⊥ ∇ャや や∠グ⇒∠ワ モ
∠ ∇んョ͡ ラ
∠ ヲ⊥ミぺ∠ ∇ラぺ∠ れ
⊥ ∇ゴイ ∠ハ ∠ ぺ∠ ゅ∠わヤ∠∇Αヲ∠ ⇒∠Αぴ
びヴカ ͡ ぺ∠ り∠ ¬∠ ∇ヲシ
∠ ヵ ∠ ケ͡ や∠ヱほ⊥プ∠
(Woe t o me! Am I not even able t o be as t his crow and t o hide t he dead body of my brot her)''
Al-Hasan Al-Basri comment ed on t he st at ement ,
びリ
∠ Β͡ョギ͡ ⇒zレャや リ
∠ ョ͡ ウ
∠ ら∠ ∇タほ∠プ∠ ぴ
(Then he became one of t hose who regret t ed.) "Allah made him feel sorrow aft er t he loss t hat
he earned.''
ヶ͡プ ヮ⊥ わ∠ よ∠ ヲ⊥ボハ
⊥ ぶ ⊥ や モ ∠イ
あ バ∠ Α⊥ ∇ラぺ∠ ケ⊥ ギ∠ ∇ィぺ∠ ょ∃ ∇ルク∠ ∇リョ͡ ゅ∠ョ»
ヶ
͡ ∇ピら∠ ∇ャや リ
∠ ョ͡ り͡ ゲ∠ カ
͡ べ∇ャや ヶ͡プ ヮ͡ ら͡ェゅ∠ダャ͡ ゲ⊥ カ ͡ ギz Α∠ ゅ∠ョ ノ∠ ョ∠ ゅ∠Β∇ルギぁ ャや
«ユ͡ェゲz ャや る͡ バ∠ Β͡トホ∠ ヱ∠
(There is no sin t hat is more wort hy of Allah hast ening it s punishment in t his life, in addit ion t o
what He has in st ore for it s offender in t he Hereaft er, more t han t ransgression and cut t ing t he
relat ions of t he womb.) The act of Qabil included bot h of t hese. We are Allah's and t o Him is
our ret urn.
リ∠ョ ヮ⊥ zルぺ∠ モ ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ヴ∠ヤハ ∠ ゅ∠レ∇らわ∠ ミ∠ マ∠ ャ͡ク モ͡ ∇ィぺ∠ ∇リョ͡ ぴ
ゅ∠ヨルz ∠ほ∠ム∠プ チ
͡ ∇ケΙ x や ヴ͡プ キ∃ ゅ∠ジプ∠ ∇ヱぺ∠ ザ ∃ ∇ヘル∠ ゲ͡ ∇Βピ∠ よ͡ ゅ⇔ジ∇ヘル∠ モ ∠ わ∠ ホ∠
サ∠ ゅzレャや ゅ∠Β∇ェ∠ぺ ゅ∠ヨルz ほ∠ム∠ プ∠ ゅ∠ヰ⇒∠Β∇ェぺ∠ ∇リョ∠ ヱ∠ ゅ⇔バΒ͡ヨィ ∠ サ ∠ ゅzレャや モ ∠ わ∠ ホ∠
や⇔ゲΒ͡んミ∠ ラ z ま͡ zユを⊥ ろ
͡ ⇒∠レΒあ ら∠ ャ∂ゅ͡よ ゅ∠レヤ⊥シ
⊥ ケ⊥ ∇ユヰ⊥ ∇ゎ¬∠ べ∠ィ ∇ギボ∠ ャ∠ヱ∠ ゅ⇔バΒ͡ヨィ
∠
ゅ∠ヨルz ま͡ - ラ ∠ ヲ⊥プゲ͡ ∇ジヨ⊥ ャ∠ チ ͡ ∇ケΙ x や ヴ͡プ マ ∠ ャ͡ク ギ∠ ∇バよ∠ ∇ユヰ⊥ ∇レョあ
ヴ͡プ ラ ∠ ∇ヲバ∠ ∇ジΑ∠ ヱ∠ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや ラ∠ ヲ⊥よケ͡ ゅ∠エΑ⊥ リ ∠ Α͡グャzや ¬⊥ へ∠ゴィ
∠
ノ∠ ト z ボ∠ ゎ⊥ ∇ヱぺ∠ ∇やヲ⊥らヤz∠ダΑ⊥ ∇ヱぺ∠ ∇やヲ⊥ヤわz ボ∠ Α⊥ ラ∠ぺ や⇔キゅ∠ジプ∠ チ ͡ ∇ケΙ xや
チ͡ ∇ケΙ xやリ ∠ ョ͡ ∇や∇ヲヘ∠ レ⊥Α ∇ヱぺ∠ ブ∃ ⇒∠ヤカ͡ ∇リョあ ユ⊥ヰヤ⊥ィ ⊥ ∇ケぺ∠ヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠
∀ゆや∠グ∠ハ り͡ ゲ∠ カ ͡Ι x や ヴ͡プ ∇ユヰ⊥ ャ∠ヱ∠ ゅ∠Β∇ルギぁ ャや ヴ͡プ ∀ン∇ゴ͡カ ∇ユヰ⊥ ャ∠ マ ∠ ャ͡ク∠
∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ケギ͡ ∇ボゎ∠ ラ∠ぺ モ ͡ ∇らホ∠ リ͡ョ ∇やヲ⊥よゅ∠ゎ リ ∠ Α͡グャzや Ιz ま͡ - ∀ユΒ͡ヌ∠ハ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハゅ∠プ
(32. Because of t hat , We ordained for t he Children of Israel t hat if anyone killed a person not
in ret aliat ion of murder, or (and) t o spread mischief in t he land - it would be as if he killed all
mankind, and if anyone saved a life, it would be as if he saved t he life of all mankind. And
indeed, t here came t o t hem Our Messengers wit h Al-Bayyinat , even t hen aft er t hat many of
t hem cont inued t o exceed t he limit s in t he land!) (33. The recompense of t hose who wage war
against Allah and His Messenger and do mischief in t he land is only t hat t hey shall be killed or
crucified, or t heir hands and t heir feet be cut off on opposit e sides, or be exiled from t he land.
That is t heir disgrace in t his world, and a great t orment is t heirs in t he Hereaft er.) (34. Except
for t hose who (having fled away and t hen) came back (as Muslims) wit h repent ance before t hey
fall int o your power; in t hat case, know t hat Allah is Oft -Forgiving, Most Merciful.)
びモ
∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ヴ∠ヤハ
∠ ゅ∠レ∇らわ∠ ミ∠ ぴ
(We ordained for t he Children of Israel...) meaning, We legislat ed for t hem and informed t hem,
びゅ∠ヰ⇒∠Β∇ェぺ∠ ∇リョ∠ ヱ∠ ぴ
(and if anyone saved a life...) by prevent ing it s blood from being shed and believing in it s
sanct it y, t hen all people will have been saved from him, so,
びゅ⇔バΒ͡ヨィ
∠ サ
∠ ゅzレャや ゅ∠Β∇ェ∠ぺ ゅ∠ヨルz ∠ほ∠ム∠プぴ
(it would be as if he saved t he life of all mankind.) Al-A` mash and ot hers said t hat Abu Salih
said t hat Abu Hurayrah said, "I ent ered on ` Ut hman when he was under siege in his house and
said, ` I came t o give you my support . Now, it is good t o fight (defending you) O Leader of t he
Fait hful!' He said, ` O Abu Hurayrah! Does it please you t hat you kill all people, including me' I
said, ` No.' He said, ` If you kill one man, it is as if you killed all people. Therefore, go back wit h
my permission for you t o leave. May you receive your reward and be saved from burden.' So I
went back and did not fight .''' ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said, "It is as Allah
has st at ed,
チ
͡ ∇ケΙ x や ヴ͡プ キ∃ ゅ∠ジプ∠ ∇ヱぺ∠ ザ ∃ ∇ヘル∠ ゲ͡ ∇Βピ∠ よ͡ ゅ⇔ジ∇ヘル∠ モ∠ わ∠ ホ∠ リ∠ョぴ
ゅ∠Β∇ェぺ∠ ゅ∠ヨルz ほ∠ム∠ プ∠ ゅ∠ヰ⇒∠Β∇ェぺ∠ ∇リョ∠ ヱ∠ ゅ⇔バΒ͡ヨィ ∠ サ ∠ ゅzレャや モ ∠ わ∠ ホ∠ ゅ∠ヨルz ∠ほ∠ム∠プ
びゅ⇔バΒ͡ヨィ∠ サ ∠ ゅzレャや
(if anyone killed a person not in ret aliat ion of murder, or (and) t o spread mischief in t he land -
it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved t he
life of all mankind.) Saving life in t his case occurs by not killing a soul t hat Allah has forbidden.
So t his is t he meaning of saving t he life of all mankind, for whoever forbids killing a soul
wit hout j ust ificat ion, t he lives of all people will be saved from him.'' Similar was said by
Muj ahid;
びゅ∠ヰ⇒∠Β∇ェぺ∠ ∇リョ∠ ヱ∠ ぴ
(And if anyone saved a life...) means, he refrains from killing a soul. Al-` Awfi report ed t hat Ibn
` Abbas said t hat Allah's st at ement ,
びゅ⇔バΒ͡ヨィ
∠ サ
∠ ゅzレャや モ
∠ わ∠ ホ∠ ゅ∠ヨルz ∠ほ∠ム∠プぴ
(it would be as if he killed all mankind. .) means, "Whoever kills one soul t hat Allah has
forbidden killing, is j ust like he who kills all mankind.'' Sa` id bin Jubayr said, "He who allows
himself t o shed t he blood of a Muslim, is like he who allows shedding t he blood of all people.
He who forbids shedding t he blood of one Muslim, is like he who forbids shedding t he blood of
all people.'' In addit ion, Ibn Jurayj said t hat Al-A` raj said t hat Muj ahid comment ed on t he
Ayah,
びゅ⇔バΒ͡ヨィ
∠ サ
∠ ゅzレャや モ
∠ わ∠ ホ∠ ゅ∠ヨルz ∠ほ∠ム∠プぴ
(it would be as if he killed all mankind,) "He who kills a believing soul int ent ionally, Allah
makes t he Fire of Hell his abode, He will become angry wit h him, and curse him, and has
prepared a t remendous punishment for him, equal t o if he had killed all people, his punishment
will st ill be t he same.'' Ibn Jurayj said t hat Muj ahid said t hat t he Ayah,
びゅ⇔バΒ͡ヨィ
∠ サ
∠ ゅzレャや ゅ∠Β∇ェ∠ぺ ゅ∠ヨルz ほ∠ム∠ プ∠ ゅ∠ヰ⇒∠Β∇ェぺ∠ ∇リョ∠ ヱ∠ ぴ
(and if anyone saved a life, it would be as if he saved t he life of all mankind.) means, "He who
does not kill anyone, t hen t he lives of people are safe from him.''
びろ
͡ ⇒∠レΒあ ら∠ ャ∂ゅ͡よ ゅ∠レヤ⊥シ
⊥ ケ⊥ ∇ユヰ⊥ ∇ゎ¬∠ べ∠ィ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed, t here came t o t hem Our Messengers wit h Al-Bayyinat ,) meaning, clear evidences,
signs and proofs,
チ
͡ ∇ケΙ
x や ヴ͡プ マ
∠ ャ͡ク ギ∠ ∇バよ∠ ∇ユヰ⊥ ∇レョあ や⇔ゲΒ͡んミ∠ ラ z ま͡ zユを⊥ ぴ
びラ
∠ ヲ⊥プゲ͡ ∇ジヨ⊥ ャ∠
(even t hen aft er t hat many of t hem cont inued t o exceed t he limit s in t he land!) This Ayah
chast ises and crit icizes t hose who commit t he prohibit ions, aft er knowing t hat t hey are
prohibit ed from indulging in t hem. The Jews of Al-Madinah, such as Banu Qurayzah, An-Nadir
and Qaynuqa` , used t o fight along wit h eit her Khazraj or Aws, when war would erupt bet ween
t hem during t he t ime of Jahiliyyah. When t hese wars would end, t he Jews would ransom t hose
who were capt ured and pay t he blood money for t hose who were killed. Allah crit icized t hem
for t his pract ice in Surat Al-Baqarah,
Ι∠ ヱ∠ ∇ユミ⊥ ¬͡ べ∠ョキ͡ ラ ∠ ヲ⊥ムヘ͡ ∇ジゎ∠ Ι ∠ ∇ユム⊥ ボ∠ ⇒∠んΒ͡ョ ゅ∠ル∇グカ ∠ ぺ∠ ∇クま͡ヱ∠ ぴ
∇ユわ⊥ ル∠ぺヱ∠ ∇ユゎ⊥ ∇ケゲ∠ ∇ホぺ∠ zユを⊥ ∇ユミ⊥ ゲ͡ ⇒∠Αキ͡ リあョ ∇ユム⊥ ジ ∠ ヘ⊥ ル∠ぺ ラ∠ ヲ⊥ィゲ͡ ∇ガゎ⊥
∇ユム⊥ ジ∠ ヘ⊥ ル∠ぺ ラ ∠ ヲ⊥ヤわ⊥ ∇ボゎ∠ ¬͡ Ι ∠ ぽ⊥ ⇒∠ワ ∇ユわ⊥ ル∠ぺ zユを⊥ - ラ ∠ ヱ⊥ギヰ∠ ∇ゼゎ∠
ラ∠ ヱ⊥ゲヰ∠ ⇒∠ヌゎ∠ ∇ユワ͡ ゲ͡ ⇒∠Αキ͡ リあョ ユ⊥ムレあョ ゅ⇔ボΑ͡ゲプ∠ ラ ∠ ヲ⊥ィゲ͡ ∇ガゎ⊥ ヱ∠
ン∠ゲ⇒∠シぺ⊥ ∇ユミ⊥ ヲ⊥ゎ∇ほΑ∠ ラ͡まヱ∠ ラ ͡ ヱ∠ ∇ギバ⊥ ∇ャや∠ヱ ユ͡ ∇をΗ͡ ゅ͡よ ユ͡ヰ∇Βヤ∠ハ
ラ
∠ ヲ⊥レョ͡ ∇ぽわ⊥ プ∠ ぺ∠ ∇ユヰ⊥ ィ⊥ や∠ゲ∇カま͡ ∇ユム⊥ ∇Βヤ∠ハ∠ ∀ュゲz ∠エョ⊥ ヲ∠ ワ⊥ ヱ∠ ∇ユワ⊥ ヱ⊥ギ⇒∠ヘゎ⊥
リ∠ョ ¬⊥ へ∠ゴィ ∠ ゅ∠ヨプ∠ ヂ ∃ ∇バら∠ よ͡ ラ ∠ ヱ⊥ゲヘ⊥ ∇ムゎ∠ ヱ∠ ょ ͡ ⇒∠わム͡ ∇ャや ヂ ͡ ∇バら∠ よ͡
ュ∠ ∇ヲΑ∠ ヱ∠ ゅΒ∠ ∇ルギぁ ャや り͡ ヲ∠Βエ ∠ ∇ャや ヶ͡プ ∀ン∇ゴ͡カ Ι z ま͡ ∇ユム⊥ レ͡ョ マ∠ ャ͡ク モ ⊥ バ∠ ∇ヘΑ∠
モ∃ ヘ͡ ⇒∠ピよ͡ ヮ⊥ ヤzャや ゅ∠ョヱ∠ ゆ ͡ や∠グバ∠ ャ∂や ギあ セ
∠ ぺ∠ ヴ∠ャま͡ ラ ∠ ヱぁキゲ∠ Α⊥ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや
び ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ゅzヨハ ∠
(And (remember) when We t ook your covenant (saying): Shed not your (people's) blood, nor
t urn out your own people from t heir dwellings. Then, (t his) you rat ified and (t o t his) you bear
wit ness. Aft er t his, it is you who kill one anot her and drive out a part y of your own from t heir
homes, assist (t heir enemies) against t hem, in sin and t ransgression. And if t hey come t o you as
capt ives, you ransom t hem, alt hough t heir expulsion was forbidden t o you. Then do you believe
in a part of t he Script ure and rej ect t he rest Then what is t he recompense of t hose who do so
among you, except disgrace in t he life of t his world, and on t he Day of Resurrect ion t hey shall
be consigned t o t he most grievous t orment . And Allah is not unaware of what you do.) 2:84-
85
ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや ラ
∠ ヲ⊥よケ͡ ゅ∠エΑ⊥ リ∠ Α͡グャzや ¬⊥ へ∠ゴィ
∠ ゅ∠ヨルz ま͡ぴ
びや⇔キゅ∠ジプ∠ チ
͡ ∇ケΙ x や ヴ͡プ ラ∠ ∇ヲバ∠ ∇ジΑ∠ ヱ∠
(The recompense of t hose who wage war against Allah and His Messenger and do mischief in t he
land...) "Was revealed concerning t he idolat ors, t hose among t hem who repent before being
apprehended, t hey will st ill be liable for punishment for t he crimes t hey commit t ed.'' The
correct opinion is t hat t his Ayah is general in meaning and includes t he idolat ors and all ot hers
who commit t he t ypes of crimes t he Ayah ment ioned. Al-Bukhari and Muslim recorded t hat Abu
Qilabah ` Abdullah bin Zayd Al-Jarmi, said t hat Anas bin Malik said, "Eight people of t he ` Ukl
t ribe came t o t he Messenger of Allah and gave him t heir pledge t o follow Islam. Al-Madinah's
climat e did not suit t hem and t hey became sick and complained t o Allah's Messenger . So he
said,
∇リョ͡ やヲ⊥らΒ͡ダわ⊥ プ∠ ∩͡ヮヤ͡よ͡ ま͡ ヶ͡プ ゅ∠レΒ͡ハや∠ケ ノ∠ ョ∠ ラ
∠ ヲ⊥ィゲ⊥ ∇ガゎ∠ ゅ∠ャぺ∠»
«ゅ∠ヰル͡ ゅ∠ら∇ャぺ∠ヱ∠ ゅ∠ヰャ͡や∠ヲ∇よぺ∠
(Go wit h our shephard t o be t reat ed by t he milk and urine of his camels.) So t hey went as
direct ed, and aft er t hey drank from t he camels' milk and urine, t hey became healt hy, and t hey
killed t he shepherd and drove away all t he camels. The news reached t he Prophet and he sent
(men) in t heir pursuit and t hey were capt ured. He t hen ordered t hat t heir hands and feet be
cut off (and it was done), and t heir eyes were branded wit h heat ed pieces of iron. Next , t hey
were put in t he sun unt il t hey died.'' This is t he wording of Muslim. In anot her narrat ion for t his
Hadit h, it was ment ioned t hat t hese people were from t he t ribes of ` Ukl or ` Uraynah. Anot her
narrat ion report ed t hat t hese people were put in t he Harrah area (of Al-Madinah), and when
t hey asked for wat er, no wat er was given t o t hem. Allah said,
ユ⊥ヰヤ⊥ィ
⊥ ∇ケぺ∠ヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠ ノ∠ ト
z ボ∠ ゎ⊥ ∇ヱぺ∠ ∇やヲ⊥らヤz∠ダΑ⊥ ∇ヱぺ∠ ∇やヲ⊥ヤわz ボ∠ Α⊥ ラ∠ぺぴ
びチ͡ ∇ケΙ xやリ ∠ ョ͡ ∇や∇ヲヘ∠ レ⊥Α ∇ヱぺ∠ ブ
∃ ⇒∠ヤカ͡ ∇リョあ
(t hey shall be killed or crucified or t heir hands and t heir feet be cut off on t he opposit e sides,
or be exiled from t he land.) ` Ali bin Abi Talhah said t hat Ibn ` Abbas said about t his Ayah, ` He
who t akes up arms in Muslim land and spreads fear in t he fairways and is capt ured, t he Muslim
Leader has t he choice t o eit her have him killed, crucified or cut off his hands and feet .'' Similar
was said by Sa` id bin Al-Musayyib, Muj ahid, ` At a', Al-Hasan Al-Basri, Ibrahim An-Nakha` i and
Ad-Dahhak, as Abu Ja` far Ibn Jarir recorded. This view is support ed by t he fact t hat t he word
Aw (or), indicat es a choice. As Allah said,
メ
∃ ∇ギハ
∠ や∠ヱク∠ ヮ͡ よ͡ ユ⊥ ム⊥ ∇エΑ∠ ユ͡ バ∠ レz ャや リ
∠ ョ͡ モ
∠ わ∠ ホ∠ ゅ∠ョ モ ⊥ ∇んあョ ∀¬へ∠ゴ∠イ∠プぴ
ヱ∠ぺ リ
∠ Β͡ム⇒∠ジョ∠ ュ⊥ ゅ∠バデ ∠ ∀り∠ケゅzヘ∠ミ ∇ヱぺ∠ る͡ ら∠ ∇バム∠ ∇ャや ヒ∠ ヤ͡⇒∠よ ゅ⇔Α∇ギワ∠ ∇ユム⊥ ∇レョあ
びゅ⇔ョゅ∠Βタ ͡ マ ∠ ャ͡ク メ
⊥ ∇ギハ ∠
(The penalt y is an offering, brought t o t he Ka` bah, of an eat able animal equivalent t o t he one
he killed, as adj udged by t wo j ust men among you; or, for expiat ion, he should feed t he poor,
or it s equivalent in fast ing.) 5:95 Allah said,
ヮ͡ シ
͡ ∇ぺケz リあョ ン⇔ク∠ぺ ヮ͡ よ͡ ∇ヱぺ∠ ゅ⇔ツΑ͡ゲョz ユ⊥ムレ͡ョ ラ ∠ ゅ∠ミ リ∠ヨプ∠ ぴ
びマ∃ジ ⊥ ル⊥ ∇ヱぺ∠ る∃ ホ∠ ギ∠ タ
∠ ∇ヱぺ∠ ュ∃ ゅ∠Βタ
͡ リあョ る∀ Α∠ ∇ギヘ͡ プ∠
(And whosoever of you is ill or has an ailment in his scalp (necessit at ing shaving), he must pay a
ransom of eit her fast ing or giving charit y or offering a sacrifice.) and,
ゅ∠ョ テ
͡シ ∠ ∇ヱぺ∠ ∇リョ͡ リ ∠ Β͡ム⇒∠ジョ∠ り͡ ゲ∠ ゼ ∠ハ ∠ ュ⊥ ゅ∠バ∇デま͡ ヮ⊥ ゎ⊥ ケ∠ ゅzヘム∠ プ∠ ぴ
びる∃ ら∠ ホ∠ ケ∠ ゲ⊥ Α͡ゲ∇エゎ∠ ∇ヱぺ∠ ∇ユヰ⊥ ゎ⊥ ヲ∠ ∇ジミ͡ ∇ヱぺ∠ ∇ユム⊥ Β͡ヤ∇ワぺ∠ ラ
∠ ヲ⊥ヨバ͡ ∇トゎ⊥
(...for it s expiat ion feed t en of t he poor, on a scale of t he average of t hat wit h which you feed
your own families, or clot he t hem, or free a slave.) All of t hese Ayat offer a choice, j ust as t he
Ayah above. As for Allah's st at ement ,
びチ
͡ ∇ケΙ
xやリ
∠ ョ͡ ∇や∇ヲヘ∠ レ⊥Α ∇ヱぺ∠ぴ
(or be exiled from t he land.) some said t hat it means, he is act ively pursued unt il he is
capt ured, and t hus receives his prescribed punishment , or ot herwise he escapes from t he land
of Islam, as Ibn Jarir recorded from Ibn ` Abbas, Anas bin Malik, Sa` id bin Jubayr, Ad-Dahhak,
Ar-Rabi` bin Anas, Az-Zuhri, Al-Layt h bin Sa` d and Malik bin Anas. Some said t hat t he Ayah
means t hese people are expelled t o anot her land, or t o anot her st at e by t he Muslims
aut horit ies. Sa` id bin Jubayr, Abu Ash-Sha` t ha', Al-Hasan, Az-Zuhri, Ad-Dahhak and Muqat il bin
Hayyan said t hat he is expelled, but not out side of t he land of Islam, while ot hers said t hat he
is t o be imprisoned. Allah's st at ement ,
り͡ ゲ∠ カ
͡Ιx や ヴ͡プ ∇ユヰ⊥ ャ∠ヱ∠ ゅ∠Β∇ルギぁ ャや ヴ͡プ ∀ン∇ゴ͡カ ∇ユヰ⊥ ャ∠ マ
∠ ャ͡ク∠ ぴ
び∀ユΒ͡ヌ∠ハ ∀ゆや∠グ∠ハ
(That is t heir disgrace in t his world, and a great t orment is t heirs in t he Hereaft er.) means, t he
punishment We prescribed, killing t hese aggressors, crucifying t hem, cut t ing off t heir hands
and feet on opposit e sides, or expelling t hem from t he land is a disgrace for t hem among
mankind in t his life, along wit h t he t remendous t orment Allah has prepared for t hem in t he
Hereaft er. This view support s t he opinion t hat t hese Ayat were revealed about t he idolat ors. As
for Muslims, in his Sahih, Muslim recorded t hat ` Ubadah bin As-Samit said, "The Messenger of
Allah t ook t he same pledge from us t hat he also t ook from women: That we do not associat e
anyt hing wit h Allah in worship, we do not st eal, commit adult ery, or kill our children, and t hat
we do not spread falsehood about each ot her. He said t hat he who keeps t his pledge, t hen his
reward will be wit h Allah. He who falls int o short comings and was punished, t hen t his will be
his expiat ion. And t hose whose errors were covered by Allah, t hen t heir mat t er is for Allah: If
He wills, He will punish t hem and If He wills, He will pardon t hem.'' ` Ali narrat ed t hat t he
Messenger of Allah said,
メ
⊥ ギ∠ ∇ハぺ∠ ぶ
⊥ ゅ∠プ ∩͡ヮよ͡ ょ ∠ ホ͡ ヲ⊥バプ∠ ゅ∠Β∇ルギぁ ャや ヶ͡プ ゅ⇔ら∇ルク∠ ょ
∠ ル∠ ∇クぺ∠ ∇リョ∠ »
ゅ⇔ら∇ルク∠ ょ
∠ ル∠ ∇クぺ∠ ∇リョ∠ ヱ∠ ∩͡ロギ͡ ∇らハ
∠ ヴヤ∠ハ ヮ⊥ わ∠ よ∠ ヲ⊥ボハ
⊥ ヶ ∠ レあ ん∠ Α⊥ ∇ラぺ∠ ∇リョ͡
ュ⊥ ゲ∠ ∇ミぺ∠ ぶ
⊥ ゅ∠プ ∩⊥ヮ∇レハ
∠ ゅ∠ヘハ
∠ ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ぶ
⊥ や ロ⊥ ゲ∠わジ∠ プ∠ ゅ∠Β∇ルギぁ ャや ヶ͡プ
«ヮ∇レハ∠ ゅ∠ヘハ∠ ∇ギホ∠ ¬∃ ∇ヶセ∠ ヶ͡プ ヮ͡ ∇Βヤ∠ハ
∠ キ∠ ヲ⊥バΑ∠ ∇ラぺ∠ ∇リョ͡
(He who sins in t his life and was punished for it , t hen Allah is far more j ust t han t o combine
t wo punishment s on His servant . He who commit s an error in t his life and Allah hides t his error
and pardons him, t hen Allah is far more generous t han t o punish t he servant for somet hing t hat
He has already pardoned.) iRecorded by Ahmad, Ibn Maj ah and At -Tirmidhi who said, "Hasan
Gharib.''Al-Hafiz Ad-Daraqut ni was asked about t his Hadit h, and he said t hat it was relat ed t o
t he Prophet in some narrat ions, and it was relat ed t o t he Companions in ot hers, and t hat t his
narrat ion from t he Prophet is Sahih. Ibn Jarir comment ed on Allah's st at ement ,
び∀ユΒ͡ヌ∠ハ ∀ゆや∠グ∠ハ り͡ ゲ∠ カ
͡Ιx や ヴ͡プ ∇ユヰ⊥ ャ∠ヱ∠ ぴ
(and a great t orment is t heirs in t he Hereaft er.) if t hey do not repent from t hese errors unt il
deat h overcomes t hem. In t his case, t hey will be st ricken by t he punishment t hat We
prescribed for t hem in t his life and t he t orment t hat We prepared for t hem t herein,
び∀ユΒ͡ヌハ ∀ゆや∠グ∠ハぴ
(a great t orment ) in t he Fire of Jahannam.''
The Punishment of those who Wage War Against Allah and His
Messenger is Annulled if They Repent Before their Apprehension
Allah said,
∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ケギ͡ ∇ボゎ∠ ラ∠ぺ モ ͡ ∇らホ∠ リ͡ョ ∇やヲ⊥よゅ∠ゎ リ ∠ Α͡グャzや Ι z ま͡ぴ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハゅ∠プ
(Except for t hose who (having fled away and t hen) came back (as Muslims) wit h repent ance
before t hey fall int o your power; in t hat case, know t hat Allah is Oft -Forgiving, Most Merciful.)
This Ayah is clear in it s indicat ion t hat it applies t o t he idolat ors. As for t he Muslims who
commit t his crime and repent before t hey are apprehended, t he punishment of killing,
crucifixion and cut t ing t he limbs will be waved. The pract ice of t he Companions in t his regard
is t hat all of t he punishment s prescribed in t his case will be waved, as is apparent from t he
wording of t he Ayah. Ibn Abi Hat im recorded t hat Ash-Sha` bi said, "Harit hah bin Badr At -
Tamimi was living in Al-Basrah, and he commit t ed t he crime of mischief in t he land. So he
t alked t o some men from Quraysh, such as Al-Hasan bin ` Ali, Ibn ` Abbas and ` Abdullah bin
Ja` far, and t hey t alked t o ` Ali about him so t hat he would grant him safet y, but ` Ali refused.
So Harit hah went t o Sa` id bin Qays Al-Hamadani who kept him in his house and went t o ` Ali,
saying, ` O Leader of t he Fait hful! What about t hose who wage war against Allah and His
Messenger and cause mischief in t he land' So he recit ed t he Ayah unt il he reached,
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヱ⊥ケギ͡ ∇ボゎ∠ ラ∠ぺ モ
͡ ∇らホ∠ リ͡ョ ∇やヲ⊥よゅ∠ゎ リ
∠ Α͡グャzや Ι
z ま͡ぴ
(Except for t hose who (having fled away and t hem) came back cas Muslims) wit h repent ance
before t hey fall int o your power. ) So ` Ali wrot e a document t hat grant ed safet y, and Sa` id bin
Qays said, ` This is for Harit hah bin Badr.''' Ibn Jarir recorded t his Hadit h. Ibn Jarir recorded
t hat ` Amir Ash-Sha` bi said, "A man from Murad came t o Abu Musa, while he was t he governor
of Al-Kufah during t he reign of ` Ut hman, and said t o him aft er he offered t he obligat ory
prayer, ` O Abu Musa! I seek your help. I am so-and-so from Murad and I waged war against
Allah and His Messenger and caused mischief in t he land. I repent ed before you had any
aut horit y over me.' Abu Musa proclaimed, ` This is so-and-so, who had waged war against Allah
and His Messenger and caused mischief in t he land, and he repent ed before we had aut horit y
over him. Therefore, anyone who meet s him, should deal wit h him in a bet t er way. If he is
saying t he t rut h, t hen t his is t he pat h of t hose who say t he t rut h. If he is saying a lie, his sins
will dest roy him. So t he man remained idle for as long as Allah willed, but he lat er rose against
t he leaders, and Allah punished him for his sins and he was killed.'' Ibn Jarir recorded t hat Musa
bin Ishaq Al-Madani said t hat ` Ali Al-Asadi waged war, blocked t he roads, shed blood and
plundered wealt h. The leaders and t he people alike, sought t o capt ure him, but t hey could not
do t hat unt il he came aft er he repent ed, aft er he heard a man recit ing t he Ayah,
∇やヲ⊥トレ∠ ∇ボゎ∠ Ι
∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ
∠ ∇やヲ⊥プゲ∠ ∇シぺ∠ リ ∠ Α͡グャzや ン ∠ キ͡ ゅ∠らバ͡ Αぴ
ヮ⊥ zルま͡ ゅ⇔バΒ͡ヨィ
∠ ∠ゆヲ⊥ルグぁ ャや ゲ⊥ ヘ͡ ∇ピΑ∠ ヮ∠ ヤzャや ラ
z ま͡ ヮ͡ ヤzャや る͡ ヨ∠ ∇ェケz リ͡ョ
びユ⊥ Β͡ェゲz ャや ケ⊥ ヲ⊥ヘピ∠ ∇ャや ヲ∠ ワ⊥
(O My servant s who have t ransgressed against t hemselves! Despair not of t he mercy of Allah,
verily, Allah forgives all sins. Truly, He is Oft -Forgiving, Most Merciful.) So he said t o t hat man,
"O servant of Allah! Recit e it again.'' So he recit ed it again, and ` Ali put down his sword and
went t o Al-Madinah in repent ance, arriving during t he night . He washed up and went t o t he
Masj id of t he Messenger of Allah and prayed t he dawn prayer. He sat next t o Abu Hurayrah
amidst his companions. In t he morning, t he people recognized him and went aft er him. He
said, "You have no way against me. I came in repent ance before you had any aut horit y over
me.'' Abu Hurayrah said, "He has said t he t rut h,'' and he held his hand and went t o Marwan bin
Al-Hakam, who was t he governor of Al-Madinah during t he reign of Mu` awiyah. Abu Hurayrah
said, "This is ` Ali and he came in repent ance and you do not have a way against him, nor can
you have him killed.'' So ` Ali was absolved of punishment and remained on his repent ance and
went t o t he sea t o perform Jihad in Allah's cause. The Muslims met t he Romans in bat t le, and
t he Muslims brought t he ship ` Ali was in t o one of t he Roman ships, and ` Ali crossed t o t hat
ship and t he Romans escaped from him t o t he ot her side of t he ship, and t he ship capsized and
t hey all drowned.''
ヮ͡ Β∠ャま͡ ∇やヲ⊥ピわ∠ ∇よや∠ヱ ヮ∠ ヤzャや ∇やヲ⊥ボゎz や ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Α∠ ぴ
ラz ま͡ - ラ ∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ͡ ヤ͡Β͡らシ
∠ ヴ͡プ ∇やヱ⊥ギヰ͡ ⇒∠ィヱ∠ る∠ ヤ∠Β͡シヲ∠ ∇ャや
ゅ⇔バΒ͡ヨィ ∠ チ ͡ ∇ケΙ x や ヴ͡プ ゅzョ ∇ユヰ⊥ ャ∠ ラ z ぺ∠ ∇ヲャ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや
ゅ∠ョ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ゆ
͡ や∠グハ ∠ ∇リョ͡ ヮ͡ よ͡ ∇やヱ⊥ギわ∠ ∇ヘΒ∠ ャ͡ ヮ⊥ バ∠ ョ∠ ヮ⊥ ヤ∠∇んョ͡ ヱ∠
ラ∠ぺ ラ ∠ ヱ⊥ギΑ͡ゲΑ⊥ - ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ∇ユヰ⊥ ャ∠ヱ∠ ∇ユヰ⊥ ∇レョ͡ モ ∠ あらボ⊥ ゎ⊥
∇ユヰ⊥ ャ∠ヱ∠ ゅ∠ヰ∇レョ͡ リ ∠ Β͡ィゲ͡ ⇒∠ガよ͡ ユ⊥ワ ゅ∠ョヱ∠ ケ͡ ゅzレャや リ ∠ ョ͡ ∇やヲ⊥ィゲ⊥ ∇ガΑ∠
び ∀ユΒ͡ボョぁ ∀ゆや∠グ∠ハ
(35. O you who believe! Have Taqwa of Allah and seek t he Wasilah t o Him, and st rive hard in
His cause, so t hat you may be successful.) (36. Verily, t hose who disbelieve, if t hey had all t hat
is in t he eart h, and as much again t herewit h t o ransom t hemselves t hereby from t he t orment
on t he Day of Resurrect ion, it would never be accept ed of t hem. And t heirs would be a painful
t orment .) (37. They will long t o get out of t he Fire, but never will t hey get out t herefrom; and
t heirs will be a last ing t orment .)
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ヮ͡ ヤ͡Β͡らシ
∠ ヴ͡プ ∇やヱ⊥ギヰ͡ ⇒∠ィヱ∠ ぴ
(and st rive hard in His cause as much as you can. So t hat you may be successful.) Aft er Allah
commanded Muslims t o avoid t he prohibit ions and t o work t owards obedience, He commanded
t hem t o fight against t heir enemies, t he disbelievers and idolat ors who have deviat ed from t he
st raight pat h and abandoned t he correct religion. Allah encouraged t he believers by reminding
t hem of t he unending success and great happiness t hat He prepared for t hem for t he Day of
Resurrect ion, which will never change or decrease for t hose who j oin Jihad in His cause. They
will remain in t he loft y rooms of Paradise t hat are safe and beaut iful. Those who live in t hese
dwellings will always be comfort able and will never be miserable, living, never dying, and t heir
clot hes will never grow t hin, nor will t heir yout h ever end.
∇やヱ⊥ギΒ͡ハぺ⊥ ユy ビ
∠ ∇リョ͡ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ィゲ⊥ ∇ガΑ∠ ラ∠ぺ ∇やヱ⊥キや∠ケぺ∠ べ∠ヨヤzミ⊥ ぴ
びゅ∠ヰΒ͡プ
(Every t ime t hey seek t o get away t herefrom, in anguish, t hey will be driven back t herein.)
Therefore, t hey will st ill long t o leave t he t orment because of t he severit y and t he pain it
causes. They will have no way of escaping it . The more t he flames lift t hem t o t he upper part
of Hell, t he more t he angels of punishment will st rike t hem wit h iron bars and t hey will fall
down t o it s dept hs,
ュ∠ キ∠ へ リ∠ ∇よや ゅ∠Α:ヮ⊥ ャ∠ メ
⊥ ゅ∠ボΒ⊥ プ∠ ケ͡ ゅzレャや モ
͡ ∇ワぺ∠ ∇リョ͡ モ͡ィ ⊥ ゲz ャゅ͡よ ヴ∠ゎ∇ぽΑ⊥ »
∩∃ノイ ∠ ∇ツョ∠ ゲz セ ∠ :メ ⊥ ヲ⊥ボΒ∠ プ∠ ∨∠マバ∠ イ ∠ ∇ツョ∠ れ ∠ ∇ギィ
∠ ヱ∠ ブ ∠ ∇Βミ∠
:メ∠ ゅ∠ホ ∨ゅ⇔らワ∠ ク∠ チ ͡ ∇ケほ∠∇ャや ゆ ͡ や∠ゲボ⊥ よ͡ ヵギ͡ わ∠ ∇ヘゎ∠ ∇モワ∠ :メ ⊥ ゅ∠ボΒ⊥ プ∠
マ∠ わ⊥ ∇ャほ∠シ
∠ ∇ギホ∠ ∩∠ろ∇よグ∠ ミ∠ :ぶ ⊥ やメ ⊥ ヲ⊥ボΒ∠ プ∠ ゆ
あ ケ∠ ゅ∠Α ∇ユバ∠ ル∠ :メ⊥ ヲ⊥ボΒ∠ プ∠
«ケゅzレャや ヴ∠ャま͡ ヮ͡ よ͡ ゲ⊥ ョ∠ ∇ぽΒ⊥ プ∠ ∩∇モバ∠ ∇ヘゎ∠ ∇ユヤ∠プ∠ マ∠ ャ͡ク ∇リョ͡ モz ホ∠ ぺ∠
(A man from t he people of t he Fire will be brought fort h and will be asked, ` O son of Adam!
How did you find your dwelling' He will say, ` The worst dwelling.' He will be t old, ` Would you
ransom yourself wit h t he eart h's fill of gold' He will say, ` Yes, O Lord!' Allah will say t o him,
` You have lied. I asked you for what is less t han t hat and you did not do it ,' and he will be
ordered t o t he Fire.) Muslim and An-Nasa'i recorded it .
∩⊥ロギ⊥ Α∠ ノ⊥ ト
∠ ∇ボわ⊥ プ∠ る∠ ツ
∠ ∇Βら∠ ∇ャや ベ
⊥ ゲ͡ ∇ジΑ∠ ベ∠ ケ͡ ゅzジャや ぶ ⊥ や リ ∠ バ∠ ャ∠»
«ロ⊥ギ∠Α ノ⊥ ト
∠ ∇ボわ⊥ プ∠ モ
∠ ∇らエ
∠ ∇ャや ベ
⊥ ゲ͡ ∇ジΑ∠ ヱ∠
(May Allah curse t he t hief who st eals an egg and as a result his hand is cut off, and who st eals
rope and as a result his hand is cut off.) Al-Bukhari and Muslim recorded t hat ` A'ishah said t hat
t he Messenger of Allah said,
«や⇔ギハ
͡ ゅ∠ダプ∠ ケ∃ ゅ∠レΑ͡キ ノ͡ ∇よケ⊥ ヶ͡プ ベ
͡ ケ͡ ゅzジャや ギ⊥ Α∠ ノ⊥ ト
∠ ∇ボゎ⊥ »
(The hand of t he t hief shall be cut off if he st eals a quart er of a Dinar or more.) Muslim
recorded t hat ` A'ishah, may Allah be pleased wit h her, said t hat t he Messenger of Allah said,
«や⇔ギハ
͡ ゅダ
∠ プ∠ ケ∃ ゅ∠レΑ͡キ ノ͡ ∇よケ⊥ ヶ͡プ ベ
͡ ケ͡ ゅzジャや ギ⊥ Α∠ ノ⊥ ト
∠ ∇ボゎ⊥ »
(The hand of t he t hief shall be cut off if he st eals a quart er of a Dinar or more.) Muslim
recorded t hat ` A'ishah, may Allah be pleased wit h her, said t hat t he Messenger of Allah said,
び∀ユΒ͡ムェ
∠ぴ
(All-Wise.) in His commands, what he forbids, what He legislat es and what He decrees.
ゆ
⊥ ヲ⊥わΑ∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ウ
∠ ヤ∠∇タぺ∠ヱ∠ ヮ͡ ヨ͡ ∇ヤニ
⊥ ギ͡ ∇バよ∠ リ͡ョ ゆ
∠ ゅ∠ゎ リ∠ヨプ∠ ぴ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ
z ま͡ ヮ͡ ∇Βヤ∠ハ
∠
(But whosoever repent s aft er his crime and does right eous good deeds, t hen verily, Allah will
pardon him. Verily, Allah is Oft -Forgiving, Most Merciful.) Therefore, whoever repent s and goes
back t o Allah aft er he commit s t heft , t hen Allah will forgive him. Imam Ahmad recorded t hat
` Abdullah bin ` Amr said t hat a woman commit t ed t heft during t he t ime of t he Messenger of
Allah and t hose from whom she st ole brought her and said, "O Allah's Messenger! This woman
st ole from us.'' Her people said, "We ransom her.'' The Messenger of Allah said,
«ゅ∠ワギ∠ Α∠ やヲ⊥バト
∠ ∇ホや»
(Cut off her hand.) They said, "We ransom her wit h five hundred Dinars.'' The Prophet said,
«ゅ∠ワギ∠ Α∠ やヲ⊥バト
∠ ∇ホや»
(Cut off her hand.) Her right hand was cut off and t he woman asked, "O Messenger of Allah! Is
t here a chance for me t o repent '' He said,
«マぁョぺ⊥ マ
͡ ∇ゎギ∠ ャ∠ヱ∠ ュ∠ ∇ヲΒ∠ ミ∠ マ
͡ わ͡ ゃ∠ Β͡トカ
∠ ∇リョ͡ ュ∠ ∇ヲΒ∠ ∇ャや ろ
͡ ∇ルぺ∠ ∇ユバ∠ ル∠ »
(Yes. This day, you are free from your sin j ust as t he day your mot her gave birt h t o you.) Allah
sent down t he verse in Surat Al-Ma'idah,
ゆ
⊥ ヲ⊥わΑ∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ウ
∠ ヤ∠∇タぺ∠ヱ∠ ヮ͡ ヨ͡ ∇ヤニ
⊥ ギ͡ ∇バよ∠ リ͡ョ ゆ
∠ ゅ∠ゎ リ∠ヨプ∠ ぴ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ
z ま͡ ヮ͡ ∇Βヤ∠ハ
∠
(But whosoever repent s aft er his crime and does right eous good deeds (by obeying Allah), t hen
verily, Allah will pardon him. Verily, Allah is Oft -Forgiving, Most Merciful.) This woman was
from t he t ribe of Makhzum. Her st ory was narrat ed in t he Two Sahihs from Az-Zuhri from
` Urwah from ` A'ishah, The incident caused concern for t he Quraysh aft er she commit t ed t he
t heft during t he t ime of t he bat t le of t he Conquest of Makkah . They said, "Who can t alk t o
Allah's Messenger about her mat t er'' They t hen said, "Who dares speak t o him about such
mat t ers ot her t han Usamah bin Zayd, his loved one.'' When t he woman was brought t o t he
Messenger of Allah , Usamah bin Zayd t alked t o him about her and t he face of t he Messenger
changed color (because of anger) and he said,
«∨zモィ
∠ ヱ∠ ゴz ハ
∠ ぶ
͡ や キ͡ ヱ⊥ギェ
⊥ ∇リョ͡ ギ∠ ェ
∠ ヶ͡プ ノ⊥ ヘ∠ ∇ゼゎ∠ ぺ∠»
(Do you int ercede in a punishment prescribed by Allah) Usamah said t o him, "Ask Allah t o
forgive me, O Allah's Messenger!'' During t hat night , t he Messenger of Allah st ood up and gave a
speech and praised Allah as He deserves t o be praised. He t hen said,
やヲ⊥ルゅ∠ミ ∇ユヰ⊥ ルz ぺ∠ ∇ユム⊥ ヤ͡∇らホ∠ ∇リョ͡ リ ∠ Α͡グャzや マ∠ ヤ∠∇ワぺ∠ ゅ∠ヨルz み͡プ∠ ギ⊥ ∇バよ∠ ゅzョぺ∠»
ユ⊥ ヰ͡ Β͡プ ベ
∠ ゲ∠ シ ∠ や∠クま͡ヱ∠ ∩⊥ロヲ⊥ミゲ∠ ゎ∠ ブ ⊥ Α͡ゲゼ z ャや ユ⊥ ヰ͡ Β͡プ ベ∠ ゲ∠ シ∠ や∠クま͡
ヶ͡ジ∇ヘル∠ ヵ͡グャzや∠ヱ ヶあル͡ま∠ヱ ∩zギエ ∠ ∇ャや ヮ͡ ∇Βヤ∠ハ
∠ やヲ⊥ョゅ∠ホぺ∠ ブ ⊥ Β͡バツ z ャや
ろ⊥ ∇バト ∠ ボ∠ ャ∠ ∇ろホ∠ ゲ∠ シ∠ ギ∃ ヨz エ ∠ ョ⊥ ろ ∠ ∇レよ͡ る∠ ヨ∠ デ͡ ゅ∠プ ラ z ぺ∠ ∇ヲャ∠ ロ͡ ギ͡ Β∠ よ͡
«ゅ∠ワギ∠ Α∠
(Those who were before you were dest royed because when an honorable person among t hem
would st eal, t hey would leave him. But , when a weak man among t hem st ole, t hey
implement ed t he prescribed punishment against him. By Him in Whose Hand is my soul! If
Fat imah t he daught er of Muhammad st ole, I will have her hand cut off.) The Prophet
commanded t hat t he hand of t he woman who st ole be cut off, and it was cut off. ` A'ishah said,
` Her repent ance was sincere aft erwards, and she got married and she used t o come t o me so
t hat I convey her needs t o t he Messenger of Allah.'' This is t he wording t hat Muslim collect ed,
and in anot her narrat ion by Muslim, ` A'ishah said, "She was a woman from Makhzum who used
t o borrow t hings and deny t hat she t ook t hem. So t he Prophet ordered t hat her hand be cut
off.'' Allah t hen said,
びチ
͡ ∇ケΕ
∠ や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや マ
⊥ ∇ヤョ⊥ ヮ⊥ ャ∠ ヮ∠ ヤzャや ラ
z ぺ∠ ∇ユヤ∠∇バゎ∠ ∇ユャ∠ぺ∠ぴ
(Know you not t hat t o Allah (Alone) belongs t he dominion of t he heavens and t he eart h!) He
owns everyt hing and decides what He wills for it and no one can resist His j udgment ,
ヴ∠ヤハ
∠ ヮ⊥ zヤャや∠ヱ ¬⊥ べ∠ゼΑ∠ リ∠ョ ゆ
⊥ グあ バ∠ Α⊥ ヱ∠ ¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ ゲ⊥ ヘ͡ ∇ピΒ∠ プ∠ ぴ
び∀ゲΑ͡ギ∠ホ ¬∃ ∇ヶセ
∠ あモミ⊥
(He forgives whom He wills and punishes whom He wills. And Allah is able t o do all t hings.)
び∇やヱ⊥キゅ∠ワ リ
∠ Α͡グャzや リ
∠ ョあ ぴ
(And of t he Jews...) t he enemies of Islam and it s people, t hey and t he hypocrit es all,
びゆ
͡ グ͡ ム∠ ∇ヤャ͡ ラ
∠ ヲ⊥バ⇒zヨシ
∠ぴ
(list en much and eagerly t o lies...) and t hey accept and react t o it posit ively,
びポ
∠ ヲ⊥ゎ∇ほΑ∠ ∇ユャ∠ リ
∠ Α͡ゲカ
∠ や∠¬ ュ∃ ∇ヲボ∠ ャ͡ ラ
∠ ヲ⊥バ⇒zヨシ
∠ぴ
(list ening t o ot hers who have not come t o you,) meaning, t hey list en t o some people who do
not at t end your meet ings, O Muhammad. Or, t he Ayah might mean, t hey list en t o what you say
and convey it t o your enemies who do not at t end your audience.
The Jews Alter and Change the Law, Such As Stoning the Adulterer
びヮ͡ バ͡ ッ
͡ ヲ∠ ョ∠ ギ͡ ∇バよ∠ リ͡ョ ユ∠ ヤ͡ム∠ ∇ャや ラ
∠ ヲ⊥プゲあ エ
∠ Α⊥ ぴ
(They change t he words from t heir places:) by alt ering t heir meanings and knowingly dist ort ing
t hem aft er t hey comprehended t hem,
«∨͡ユ∇ィゲz ャや ラ
͡ ∇ほセ
∠ ヶ͡プ り͡ や∠ケ∇ヲわz ャや ヶ͡プ ラ
∠ ヱ⊥ギイ
͡ ゎ∠ ゅ∠ョ»
(What do find of t he ruling about st oning in t he Tawrah) They said, ` We only find t hat t hey
should be exposed and flogged.' ` Abdullah bin Salam said, ` You lie. The Tawrah ment ions
st oning, so bring t he Tawrah.' They brought t he Tawrah and opened it but one of t hem hid t he
verse about st oning wit h his hand and recit ed what is before and aft er t hat verse. ` Abdullah
bin Salam said t o him, ` Remove your hand,' and he removed it , t hus uncovering t he verse about
st oning. So t hey said, He (` Abdullah bin Salam) has said t he t rut h, O Muhammad! It is t he verse
about st oning.' The Messenger of Allah decided t hat t he adult erers be st oned t o deat h and his
command was carried out . I saw t hat man shading t he woman from t he st ones wit h his body.''
Al-Bukhari and Muslim also collect ed t his Hadit h and t his is t he wording collect ed by Al-
Bukhari. In anot her narrat ion by Al-Bukhari, t he Prophet said t o t he Jews,
びポ
∠ ヱ⊥¬べ∠ィ ラ͡みプ∠ ぴ
(So if t hey come t o you...) so t hat you j udge bet ween t hem,
びヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ∇ユヰ⊥ レ∠ ∇Βよ∠ ユ⊥ム∇ェや ラ
͡ ぺ∠ヱ∠ ぴ
(And so j udge among t hem by what Allah has revealed.)
びテ
͡ ∇ジボ͡ ∇ャゅ͡よ ユ⊥ヰレ∠ ∇Βよ∠ ユ⊥ム∇ェゅ∠プ ろ
∠ ∇ヨム∠ ェ
∠ ∇ラま͡ヱ∠ ぴ
(And if you j udge, j udge wit h j ust ice bet ween t hem.) and wit h fairness, even if t he Jews were
unj ust and out cast s from t he pat h of fairness,
びリ
∠ Β͡トジ
͡ ∇ボヨ⊥ ∇ャや ぁょエ
͡ Α⊥ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah loves t hose who act j ust ly.)
Chastising the Jews for Their Evil Lusts and Desires, While Praising
the Tawrah
Allah t hen chast ises t he Jews for t heir false ideas and deviant desires t o abandon what t hey
believe is t rue in t heir Book, and which t hey claim is t heir et ernal Law t hat t hey are always
commanded t o adhere t o. Yet , t hey do not adhere t o t he Tawrah, but t hey prefer ot her laws
over it , alt hough t hey believe t hat t hese ot her laws are not correct and do not apply t o t hem.
Allah said,
ヮ͡ ヤzャや ユ⊥ ∇ムェ
⊥ ゅ∠ヰΒ͡プ り⊥ や∠ケ∇ヲわz ャや ユ⊥ ワ⊥ ギ∠ レ͡ハヱ∠ マ∠ ル∠ ヲ⊥ヨムあ エ
∠ Α⊥ ブ
∠ ∇Βミ∠ ヱ∠ ぴ
びリ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ べ∠ョヱ∠ マ
∠ ャ͡ク ギ͡ ∇バよ∠ リ͡ョ ラ∠ ∇ヲャzヲ∠ わ∠ Α∠ zユを⊥
(But how do t hey come t o you for decision while t hey have t he Tawrah, in which is t he decision
of Allah; yet even aft er t hat t hey t urn away. For t hey are not believers.) Allah next praises t he
Tawrah t hat He sent down t o His servant and Messenger Musa, son of ` Imran,
びケ⊥ ゅ∠ら∇ェΙ
x や∠ヱ ラ
∠ ヲぁΒル͡ ゅzよゲz ャや∠ヱぴ
(And (also) t he Rabbaniyyun and t he Ahbar...) wherein Rabbaniyyun refers t o t he worshippers
who are learned and religious, and Ahbar refers t o t he scholars,
びヮ͡ ヤzャや ょ
͡ ⇒∠わミ͡ リ͡ョ ∇やヲ⊥ヌ͡ヘ∇エわ⊥ ∇シや ゅ∠ヨよ͡ ぴ
(for t o t hem was ent rust ed t he prot ect ion of Allah's Book,) meaning, t hey were ent rust ed wit h
t he Book of Allah, and t hey were commanded t o adhere t o it and not hide any part of,
ラ
͡ ∇ヲゼ∠ ∇カや∠ヱ サ∠ ゅzレャや ∇やヲ⊥ ゼ
∠ ∇ガゎ∠ Κ ∠ プ∠ ¬∠ へ∠ギヰ∠ セ
⊥ ヮ͡ ∇Βヤ∠ハ ∠ ∇やヲ⊥ルゅ∠ミヱ∠ ぴ
べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ Κ ⇔ Β͡ヤホ∠ ゅ⇔レ∠ヨを∠ ヴ͡わ⇒∠Αゅ∠⇒よ͡ ∇やヱ⊥ゲわ∠ ∇ゼゎ∠ Ι ∠ ヱ∠
びラ∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ ヤzャや メ
∠ ゴ∠ ル∠ぺ
(and t hey were wit nesses t heret o. Therefore fear not men but fear Me and sell not My verses
for a miserable price. And whosoever does not j udge by what Allah has revealed, such are t he
disbelievers.) There are t wo ways t o explain t his Ayah and we will ment ion t he lat er.
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
びラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや
(And whosoever does not j udge by what Allah has revealed, such are t he disbelievers,)
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(Such are t he unj ust ,) and,
びラ
∠ ヲ⊥ボジ
͡ ⇒∠ヘ∇ャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(Such are t he rebellious.) about t wo groups among t he Jews. During t he t ime of Jahiliyyah, one
of t hem had defeat ed t he ot her. As a result , t hey made a t reat y t hat t hey would pay blood
money t ot aling fift y Wasaq of gold (each Wasaq approx. 3 kg) for every dead person from t he
defeat ed group killed by t he vict ors, and a hundred Wasaq for every dead person t he defeat ed
group killed from t he vict ors. This t reat y remained in effect unt il t he Prophet came t o Al-
Madinah and bot h of t hese groups became subservient under t he Prophet . Yet , when t he
might y group once suffered a casualt y at t he hands of t he weaker group, t he might y group sent
a delegat ion demanding t he hundred Wasaq. The weaker group said, ` How can t wo groups who
have t he same religion, one ancest ral lineage and a common land, have a Diyah t hat for some
of t hem is half of t hat of t he ot hers We only agreed t o t his because you oppressed us and
because we feared you. Now t hat Muhammad has come, we will not give you what you asked.'
So war was almost rekindled bet ween t hem, but t hey agreed t o seek Muhammad's j udgement in
t heir disput e. The might y group among t hem said among t hemselves , ` By Allah! Muhammad
will never give you double t he Diyah t hat you pay t o t hem compared t o what t hey pay t o you.
They have said t he t rut h anyway, for t hey only gave us t his amount because we oppressed and
overpowered t hem. Therefore, send someone t o Muhammad who will sense what his j udgement
will be. If he agrees t o give you what you demand, accept his j udgment , and if he does not give
you what you seek, do not refer t o him for j udgement .' So t hey sent some hypocrit es t o t he
Messenger of Allah t o t ry and find out t he Messenger's j udgement . When t hey came t o t he
Messenger , Allah informed him of t heir mat t er and of t heir plot . Allah sent down,
ヴ͡プ ラ
∠ ヲ⊥ハケ͡ ゅ∠ジΑ⊥ リ
∠ Α͡グャzや マ
∠ ル⊥ゴ∇エΑ∠ Ι
∠ メ
⊥ ヲ⊥シゲz ャや ゅ∠ヰΑぁ ∠ほΑぴ
びゲ͡ ∇ヘム⊥ ∇ャや
(O Messenger! Let not t hose who hurry t o fall int o disbelief grieve you,) unt il,
びラ
∠ ヲ⊥ボジ
͡ ⇒∠ヘ∇ャやぴ
(Such are t he rebellious.) By Allah! It is because of t heir problem t hat Allah sent down t hese
verses and it is t hey whom Allah meant .'' Abu Dawud collect ed a similar narrat ion for t his
Hadit h. Abu Ja` far Ibn Jarir recorded t hat Ibn ` Abbas said t hat t he Ayah in Surat Al-Ma'idah,
び∇ユヰ⊥ ∇レハ
∠ ∇チゲ͡ ∇ハぺ∠ ∇ヱぺ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ∇ユム⊥ ∇ェゅ∠プぴ
(eit her j udge bet ween t hem, or t urn away from t hem...) unt il,
びリ
∠ Β͡トジ
͡ ∇ボヨ⊥ ∇ャやぴ
(Those who act j ust ly.) was revealed concerning t he problem of blood money bet ween Bani An-
Nadir and Bani Qurayzah. The dead of Bani An-Nadir were being honored more and t hey
received t he full amount of Diyah, while Qurayzah received half t he Diyah for t heir dead. So
t hey referred t o t he Messenger of Allah for j udgement and Allah sent down t hese verses about
t hem. The Messenger of Allah compelled t hem t o adhere t o t he t rue j udgement in t his mat t er
and made t he Diyah t he same for bot h groups and Allah knows best about t hat mat t er.'' Ahmad,
Abu Dawud and An-Nasa'i also recorded t his Hadit h from Abu Ishaq. Al-` Awfi and ` Ali bin Abi
Talhah report ed t hat Ibn ` Abbas said t hat t hese Ayat were revealed about t he t wo Jews who
commit t ed adult ery, and we ment ioned t he Hadit hs about t his st ory before. It appears t hat
bot h of t hese were t he reasons behind revealing t hese Ayat , and Allah knows best . This is why
Allah said aft erwards,
リ
∠ ∇Βバ∠ ∇ャや∠ヱ ザ
͡ ∇ヘレz ャゅ͡よ ザ
∠ ∇ヘレz ャや ラ
z ぺ∠ べ∠ヰΒ͡プ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇らわ∠ ミ∠ ヱ∠ ぴ
びリ͡ ∇Βバ∠ ∇ャゅ͡よ
(And We ordained t herein for t hem: Life for life, eye for eye) unt il t he end of t he Ayah, which
st rengt hens t he opinion t hat t he st ory of t he Diyah was behind revealing t he Ayat as we
explained above. Allah knows best . Allah said,
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
びラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや
(And whosoever does not j udge by what Allah has revealed, such are t he disbelievers.) Al-Bara'
bin ` Azib, Hudhayfah bin Al-Yaman, Ibn ` Abbas, Abu Mij laz, Abu Raj a' Al-` Ut aridi, ` Ikrimah,
` Ubaydullah bin ` Abdullah, Al-Hasan Al-Basri and ot hers said t hat t his Ayah was revealed about
t he People of t he Book. Al-Hasan Al-Basri added t hat t his Ayah also applies t o us. ` Abdur-
Razzaq said t hat At h-Thawri said t hat Mansur said t hat Ibrahim said t hat t hese Ayat , "Were
revealed about t he Children of Israel, and Allah accept ed t hem for t his Ummah.'' Ibn Jarir
recorded t his st at ement . ` Ali bin Abi Talhah also st at ed t hat Ibn ` Abbas comment ed on Allah's
st at ement ,
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
びラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや
(And whosoever does not j udge by what Allah has revealed, such are t he disbelievers,)
"Whoever rej ect s what Allah has revealed, will have commit t ed Kufr, and whoever accept s
what Allah has revealed, but did not rule by it , is a Zalim (unj ust ) and a Fasiq (rebellious) and a
sinner.'' Ibn Jarir recorded t his st at ement . ` Abdur-Razzaq said, "Ma` mar narrat ed t o us t hat
Tawus said t hat Ibn ` Abbas was asked about Allah's st at ement ,
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
びラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや
(And whosoever does not j udge by what Allah has revealed, such are t he disbelievers,) "This is
not t he Kufr t hat annuls one's religion.''
リ∠ ∇Βバ∠ ∇ャや∠ヱ ザ ͡ ∇ヘレz ャゅ͡よ ザ ∠ ∇ヘレz ャや ラz ぺ∠ べ∠ヰΒ͡プ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇らわ∠ ミ∠ ヱ∠ ぴ
リ zジ あ ャや∠ヱ ラ ͡ ク⊥ Ι
y ゅ͡よ ラ ∠ ク⊥ Ι
y や∠ヱ ブ ͡ ∇ルΙ
x ゅ͡よ ブ ∠ ∇ルΙx や∠ヱ リ ͡ ∇Βバ∠ ∇ャゅ͡よ
ヲ∠ ヰ⊥ プ∠ ヮ͡ よ͡ ベ ∠ ギz ダ
∠ ゎ∠ リ∠ヨプ∠ ∀ソゅ∠ダ͡ホ ゥ ∠ ヱ⊥ゲイ ⊥ ∇ャや∠ヱ リあジ あ ャゅ͡よ
ユ⊥ ワ⊥ マ ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ルぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ヮ⊥ zャ ∀り∠ケゅzヘ∠ミ
びラ∠ ヲ⊥ヨヤ͡⇒zヌャや
(45. And We ordained t herein for t hem "Life for life, eye for eye, nose for nose, ear for ear,
t oot h for t oot h, and wounds equal for equal. " But if anyone remit s t he ret aliat ion by way of
charit y, it shall be for him an expiat ion. And whosoever does not j udge by t hat which Allah has
revealed, such are t he unj ust .) This Ayah also chast ises and crit icizes t he Jews because in t he
Tawrah, t hey have t he law of a life for a life. Yet , t hey defied t his ruling by t ransgression and
rebellion. They used t o apply t his ruling when a person from Bani An-Nadir was killed by a
Qurayzah person, but t his was not t he case when t he opposit e occurred. Rat her, t hey would
revert t o Diyah in t his case. They also defied t he ruling in t he Tawrah t o st one t he adult erer
and inst ead came up wit h t heir own form of punishment , flogging, humiliat ion and parading
t hem in public. This is why Allah said in t he previous Ayah, t
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
びラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや
(And whosoever does not j udge by what Allah has revealed, such are t he disbelievers.) because
t hey rej ect ed Allah's command wit h full int ent ion and wit h t ransgression and rebellion. In t his
Ayah, Allah said,
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ぴ
(such are t he unj ust .) because t hey did not exact t he oppressed his due right s from t he
oppressor in a mat t er which Allah ordered t hat all be t reat ed equally and fairly. Inst ead, t hey
defied t hat command, commit t ed inj ust ice and t ransgressed against each ot her.
«り∠ぺ∇ゲ∠ヨ∇ャゅ͡よ モ
⊥ わ∠ ∇ボΑ⊥ モ
∠ィ
⊥ ゲz ャや ラ
z ぺ∠»
(The man is killed for t he woman (whom he kills).) In anot her Hadit h, t he Messenger said,
び∀ソゅ∠ダ͡ホ ゥ
∠ ヱ⊥ゲイ
⊥ ∇ャや∠ヱぴ
(and wounds equal for equal.) ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said, "Life for life,
an eye for an eye, a nose, if cut off, for a nose, a t oot h broken for a t oot h and wounds equal
for wound.'' The free Muslims, men and women, are equal in t his mat t er. And t heir slaves, male
and female, are equal in t his mat t er. And t his ruling is t he same regarding int ent ional murder
and lesser offenses, as Ibn Jarir and Ibn Abi Hat im recorded.
An Important Ruling
The ret aliat ion for wounds should not be implement ed unt il t he wounds of t he vict im heal. If
ret aliat ion occurs before t he wound heals, and t hen t he wound becomes aggravat ed, t he vict im
will have no addit ional right s in t his case. The proof for t his ruling is what Imam Ahmad
narrat ed from ` Amr bin Shu` ayb, from his fat her, from his grandfat her t hat a man once
st abbed anot her man in his leg using a horn. The vict im came t o t he Prophet asking for
ret aliat ion, and t he Prophet said,
«ぺ∠ゲ∇らゎ∠ ヴzわェ
∠»
(Not unt il you heal.) The man again came t o t he Prophet and asked for equalit y in ret aliat ion
and t he Prophet allowed him t hat . Lat er on, t hat man said, "O Messenger of Allah! I limp now.''
The Messenger said,
モ
∠ト∠ よ∠ ヱ∠ ぶ
⊥ や ポ
∠ ギ∠バ∇よほ∠プ∠ ∩ヶ͡レわ∠ ∇Βダ
∠ バ∠ プ∠ マ
∠ わ⊥ ∇Βヰ∠ ル∠ ∇ギホ∠ »
«マ⊥ィゲ∠ ハ ∠
(I had asked you t o wait , but you disobeyed me. Therefore, Allah cast you away and your limp
has no compensat ion.) Aft erwards, t he Messenger of Allah forbade t hat t he wound be
ret aliat ed for unt il t he wound of t he vict im heals. If t he vict im is allowed t o ret aliat e for his
wound caused by t he aggressor and t he aggressor dies as a result , t here is no compensat ion in
t his case, according t o t he maj orit y of t he Companions and t heir followers.
びヮ⊥ zャ ∀り∠ケゅzヘ∠ミ ヲ∠ ヰ⊥ プ∠ ヮ͡ よ͡ ベ
∠ ギz ダ
∠ ゎ∠ リ∠ヨプ∠ ぴ
(But if anyone remit s t he ret aliat ion by way of charit y, it shall be for him an expiat ion.) ` Ali
bin Abi Talhah report ed t hat Ibn ` Abbas comment ed t hat
びヮ͡ よ͡ ベ
∠ ギz ダ
∠ ゎ∠ リ∠ヨプ∠ ぴ
(But if anyone remit s t he ret aliat ion by way of charit y) means; "If one pardons by way of
charit y, it will result in expiat ion for t he aggressor and reward for t he vict im.'' Sufyan At h-
Thawri said t hat ` At a' bin As-Sa'ib said t hat Sa` id bin Jubayr said t hat Ibn ` Abbas said, ` He who
pardons t he ret aliat ion by way of charit y, it will be an expiat ion for t he aggressor and a reward
for t he vict im wit h Allah.'' Ibn Abi Hat im recorded t his st at ement . Jabir bin ` Abdullah said t hat
Allah's st at ement ,
びヮ⊥ zャ ∀り∠ケゅzヘ∠ミ ヲ∠ ヰ⊥ プ∠ ヮ͡ よ͡ ベ
∠ ギz ダ
∠ ゎ∠ リ∠ヨプ∠ ぴ
(But if anyone remit s t he ret aliat ion by way of charit y, it shall be for him an expiat ion,) "For
t he vict im.'' This is also t he opinion of Al-Hasan Al-Basri, Ibrahim An-Nakha` i and Abu Ishaq Al-
Hamdani. Imam Ahmad recorded t hat ` Ubadah bin As-Samit said, "I heard t he Messenger of
Allah saying,
ベ
⊥ ギz ダ
∠ わ∠ Β∠ プ∠ る⇔ ェ
∠ や∠ゲィ∠ ロ͡ ギ͡ ジ
∠ィ
∠ ∇リョ͡ ゥ ⊥ ゲ∠ ∇イΑ⊥ モ
∃ィ⊥ ケ∠ ∇リョ͡ ゅ∠ョ»
«ヮ͡よ ベ ∠ ギz ダ
∠ ゎ∠ ゅ∠ョ モ
∠ ∇んョ͡ ヮ⊥ ∇レハ
∠ ぶ⊥ や ゲ∠ ヘz ミ∠ ゅzャま͡ ∩ゅ∠ヰよ͡
(Any man who suffers a wound on his body and forfeit s his right of ret aliat ion as way of charit y,
t hen Allah will pardon him t hat which is similar t o what he forfeit ed.) An-Nasa'i and Ibn Jarir
recorded t his Hadit h. Allah's st at ement ,
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ルぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや
(And whosoever does not j udge by t hat which Allah has revealed, such are t he unj ust .) Earlier
we ment ioned t he st at ement s of ` At a' and Tawus t hat t here is Kufr and lesser Kufr, inj ust ice
and lesser inj ust ice and Fisq and lesser Fisq.
びゅ∠レ∇Βヘz ホ∠ ヱ∠ ぴ
(and We sent ...) meaning, We sent
リ
∠ ョ͡ ヮ͡ ∇Αギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホあギダ
∠ ョ⊥ ユ∠ Α∠ ∇ゲョ∠ リ
͡ ∇よや ヴ∠ジΒ∠バよ͡ ぴ
びり͡ や∠ケ∇ヲわ∠ ャや
(` Isa, son of Maryam, confirming t he Tawrah t hat had come before him,) meaning, he believed
in it and ruled by it .
びり͡ や∠ケ∇ヲわz ャや リ
∠ ョ͡ ヮ͡ ∇Αギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホあギダ
∠ ョ⊥ ヱ∠ ぴ
(and confirmat ion of t he Tawrah t hat had come before it ,) meaning, he adhered t o t he
Tawrah, except for t he few inst ances t hat clarified t he t rut h where t he Children of Israel
differed. Allah st at es in anot her Ayah t hat ` Isa said t o t he Children of Israel,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ュ∠ ゲあ ェ
⊥ ヵ͡グャzや ヂ
∠ ∇バよ∠ ユ⊥ムャ∠ モ
zェ
͡Ιx ヱ∠ ぴ
(. ..and t o make lawful t o you part of what was forbidden t o you.) So t he scholars say t hat t he
Inj il abrogat ed some of t he rulings of t he Tawrah. Allah's st at ement ,
びリ
∠ Β͡ボわz ヨ⊥ ∇ヤャあ る∀ ヌ
∠ハ͡ ∇ヲョ∠ ヱ∠ ン⇔ギワ⊥ ヱ∠ ぴ
(a guidance and an admonit ion for t hose who have Taqwa.) means, We made t he Inj il guidance
and an admonit ion t hat prohibit s commit t ing sins and errors, for t hose who have Taqwa of
Allah and fear His warning and t orment . Allah said next ,
びヮ͡ Β͡プ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ モ
͡ Β͡イル͡Ηや モ
⊥ ∇ワぺ∠ ∇ユム⊥ ∇エΒ∠ ∇ャヱ∠ ぴ
(Let t he people of t he Inj il j udge by what Allah has revealed t herein.) meaning, so t hat He
j udges t he people of t he Inj il by it in t heir t ime. Or, t he Ayah means, so t hat t hey believe in all
t hat is in it and adhere t o all it s commands, including t he good news about t he coming of
Muhammad and t he command t o believe in and follow him when he is sent . Allah said in ot her
Ayat ,
ン͡グャzや ヴ
z ョあ Ε
⊥や ヴz ら͡ レzャや メ ∠ ヲ⊥シゲz ャや ラ ∠ ヲ⊥バら͡ わz Α∠ リ∠ Α͡グャzやぴ
びり͡ や∠ケ∇ヲわz ャや ヴ͡プ ∇ユワ⊥ ギ∠ レ͡ハ ゅ⇔よヲ⊥わ∇ムョ∠ ヮ⊥ ∠ルヱ⊥ギ͡イ∠Α
(Those who follow t he Messenger, t he Prophet who can neit her read nor writ e whom t hey find
writ t en wit h t hem in t he Tawrah...) unt il,
びラ
∠ ヲ⊥エヤ͡∇ヘヨ⊥ ∇ャやぴ
(...successful.) Here, Allah said,
ユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ム∇エΑ∠ ∇ユャz リ∠ョヱ∠ ぴ
びラ∠ ヲ⊥ボジ
͡ ⇒∠ヘ∇ャや
(And whosoever does not j udge by what Allah has revealed, such are t he rebellious.) meaning,
t he rebellious and disobedient of Allah who prefer falsehood and abandon t rut h. We ment ioned
before t hat t his Ayah was revealed about t he Christ ians, and t his is evident from t he cont ext of
t he Ayah.
ヮ͡ ∇Αギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホあギダ
∠ ョ⊥ ペ
あエ∠ ∇ャゅ͡よ ょ∠ ⇒∠わム͡ ∇ャや マ ∠ ∇Βャ∠ま͡ べ∠レ∇ャゴ∠ ル∠ぺヱ∠ ぴ
メ∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ヰレ∠ ∇Βよ∠ ユ⊥ム∇ェゅ∠プ ヮ͡ ∇Βヤ∠ハ
∠ ゅ⇔レ͡ヨ∇Βヰ∠ ョ⊥ ヱ∠ ょ͡ ⇒∠わム͡ ∇ャや リ ∠ ョ͡
yモム⊥ ャ͡ ペ あエ ∠ ∇ャや リ ∠ ョ͡ ポ
∠ ¬∠ べ∠ィ ゅzヨハ ∠ ∇ユワ⊥ ¬∠ へ∠ヲ∇ワぺ∠ ∇ノら͡ わz ゎ∠ Ι
∠ ヱ∠ ヮ⊥ zヤャや
∇ユム⊥ ヤ∠バ∠ イ
∠ ャ∠ ヮ⊥ zヤャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ゅ⇔イ⇒∠ヰ∇レョ͡ ヱ∠ る⇔ ハ ∠ ∇ゲセ͡ ∇ユム⊥ レ͡ョ ゅ∠レ∇ヤバ∠ ィ∠
やヲ⊥ボら͡ わ∠ ∇シゅ∠プ ユ⊥ム⇒∠ゎや∠¬ べ∠ョ ヴ͡プ ∇ユミ⊥ ヲ∠ ヤ⊥∇らΒ∠ あャ リ͡ム⇒∠ャヱ∠ り⇔ ギ∠ ェ ͡ ヱ∠ る⇔ ョz ぺ⊥
ゅ∠ヨ͡よ ユ⊥ムゃ⊥ らあ レ∠ Β⊥ プ∠ ゅ⇔バΒ͡ヨィ∠ ∇ユム⊥ バ⊥ ィ ͡ ∇ゲョ∠ ぶや ヴ∠ャま͡ れ ͡ や∠ゲ∇Βガ∠ ャや
メ∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ∇ユヰ⊥ レ∠ ∇Βよ∠ ユ⊥ム∇ェや ラ ͡ ぺ∠ヱ∠ - ラ ∠ ヲ⊥ヘヤ͡わ∠ ∇ガゎ∠ ヮ͡ Β͡プ ∇ユわ⊥ レ⊥ミ
リ∠ハ ポ ∠ ヲ⊥レわ͡ ∇ヘΑ∠ ラ∠ぺ ∇ユワ⊥ ∇ケグ∠ ∇ェや∠ヱ ∇ユワ⊥ ¬∠ へ∠ヲ∇ワぺ∠ ∇ノら͡ わz ゎ∠ Ι ∠ ヱ∠ ヮ⊥ zヤャや
ゅ∠ヨルz ぺ∠ ∇ユヤ∠∇ハゅ∠プ ∇や∇ヲャzヲ∠ ゎ∠ ラ͡みプ∠ マ ∠ ∇Βャ∠ま͡ ヮ⊥ zヤャや メ∠ ゴ∠ ル∠ぺ べ∠ョ ヂ ͡ ∇バよ∠
や⇔ゲΒ͡んミ∠ ラ z ま͡ヱ∠ ∇ユヰ͡ よ͡ ヲ⊥ルク⊥ ヂ ͡ ∇バら∠ よ͡ ユ⊥ヰら∠ Β͡ダΑ⊥ ラ∠ぺ ヮ⊥ ヤzャや ギ⊥ Α͡ゲΑ⊥
ラ∠ ヲ⊥ピ∇らΑ∠ る͡ Βz ヤ͡ヰ͡ ⇒∠イ∇ャや ユ∠ ∇ムエ ⊥ プ∠ ぺ∠ - ラ ∠ ヲ⊥ボジ ͡ ⇒∠ヘャ∠ サ͡ ゅzレャや リ ∠ ョあ
びラ ∠ ヲ⊥レホ͡ ヲ⊥Α ュ∃ ∇ヲボ∠ ャあ ゅ⇔ヨ∇ムェ ⊥ ヮ͡ ヤzャや リ∠ ョ͡ リ ⊥ジ ∠ ∇ェぺ∠ ∇リョ∠ ヱ∠
(48. And We have sent down t o you t he Book (t his Qur'an) in t rut h, confirming t he Script ure
t hat came before it and Muhayminan over it (old Script ures). So j udge bet ween t hem by what
Allah has revealed, and follow not t heir vain desires, diverging away from t he t rut h t hat has
come t o you. To each among you, We have prescribed a law and a clear way. If Allah willed, He
would have made you one nat ion, but t hat (He) may t est you in what He has given you; so
compet e in good deeds. The ret urn of you (all) is t o Allah; t hen He will inform you about t hat
in which you used t o differ.) (49. And so j udge bet ween t hem by what Allah has revealed and
follow not t heir vain desires, but beware of t hem lest t hey t urn you far away from some of t hat
which Allah has sent down t o you. And if t hey t urn away, t hen know t hat Allah's will is t o
punish t hem for some sins of t heirs. And t ruly, most men are rebellious. (50. Do t hey t hen seek
t he j udgement of (t he days of) ignorance And who is bet t er in j udgement t han Allah for a
people who have firm fait h.)
びょ
͡ ⇒∠わム͡ ∇ャや リ
∠ ョ͡ ヮ͡ ∇Αギ∠ Α∠ リ
∠ ∇Βよ∠ ゅ∠ヨャあ ゅ⇔ホあギダ
∠ ョ⊥ ぴ
(confirming t he Script ure t hat came before it ) meaning, t he Divinely Revealed Books t hat
praised t he Qur'an and ment ioned t hat it would be sent down from Allah t o His servant and
Messenger Muhammad . The Qur'an was revealed as was foret old in t he previous Script ures.
This fact increased fait h in t he previous Script ures for t he sincere who have knowledge of t hese
Script ures, t hose who adhered t o Allah's commands and Laws and believed in His Messengers.
Allah said,
びヮ͡ ∇Βヤ∠ハ
∠ ゅ⇔レ͡ヨ∇Βヰ∠ ョ⊥ ヱ∠ ぴ
(and Muhayminan over it ) means ent rust ed over it , according t o Sufyan At h-Thawri who
narrat ed it from Abu Ishaq from At -Tamimi from Ibn ` Abbas. ` Ali bin Abi Talhah report ed t hat
Ibn ` Abbas said, "Muhaymin is, ` t he Trust wort hy'. Allah says t hat t he Qur'an is t rust wort hy over
every Divine Book t hat preceded it .'' This was report ed from ` Ikrimah, Sa` id bin Jubayr,
Muj ahid, Muhammad bin Ka` b, ` At iyyah, Al-Hasan, Qat adah, ` At a' Al-Khurasani, As-Suddi and
Ibn Zayd. Ibn Jarir said, "The Qur'an is t rust wort hy over t he Books t hat preceded it . Therefore,
what ever in t hese previous Books conforms t o t he Qur'an is t rue, and what ever disagrees wit h
t he Qur'an is false.'' Al-Walibi said t hat Ibn ` Abbas said t hat Muhayminan means, ` Wit ness'.
Muj ahid, Qat adah and As-Suddi said t he same. Al-` Awfi said t hat Ibn ` Abbas said t hat
Muhayminan means, ` dominant over t he previous Script ures'. These meanings are similar, as
t he word Muhaymin includes t hem all. Consequent ly, t he Qur'an is t rust wort hy, a wit ness, and
dominant over every Script ure t hat preceded it . This Glorious Book, which Allah revealed as
t he Last and Final Book, is t he most encompassing, glorious and perfect Book of all t imes. The
Qur'an includes all t he good aspect s of previous Script ures and even more, which no previous
Script ure ever cont ained. This is why Allah made it t rust wort hy, a wit ness and dominant over
all Script ures. Allah promised t hat He will prot ect t he Qur'an and swore by His Most Honorable
Self,
びラ
∠ ヲ⊥ヌヘ͡ ⇒∠エャ∠ ヮ⊥ ャ∠ ゅzルま͡ヱ∠ ゲ∠ ∇ミグあ ャや ゅ∠レ∇ャゴz ∠ル リ
⊥ ∇エル∠ ゅzル͡まぴ
(Verily, We, it is We Who have sent down t he Dhikr and surely, We will guard it (from
corrupt ion).) Allah said,
びヮ⊥ ヤzャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ユ⊥ヰレ∠ ∇Βよ∠ ユ⊥ム∇ェゅ∠プぴ
(So j udge bet ween t hem by what Allah has revealed.) The Ayah commands: O Muhammad! Rule
bet ween t he people, Arabs and non-Arabs, let t ered and unlet t ered, by what Allah has revealed
t o you in t his Glorious Book and what it approves of for you from t he Law of t he previous
Prophet s, as Ibn Jarir said. Ibn Abi Hat im report ed t hat Ibn ` Abbas said, "The Prophet had t he
choice t o j udge bet ween t hem or t o t urn away from t hem and refer t hem t o t heir own Law.
Then t his Ayah was revealed,
∇ノら͡ わz ゎ∠ Ι
∠ ヱ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ∇ユヰ⊥ レ∠ ∇Βよ∠ ユ⊥ム∇ェや ラ ͡ ぺ∠ヱ∠ ぴ
び∇ユワ⊥ ¬∠ へ∠ヲ∇ワぺ∠
(So j udge bet ween t hem by what Allah has revealed, and follow not t heir vain desires. ..) and
he was commanded t o j udge bet ween t hem by our Book.''. Allah's st at ement
びペ
あエ∠ ∇ャや リ
∠ ョ͡ ポ
∠ ¬∠ べ∠ィ ゅzヨハ
∠ ∇ユワ⊥ ¬∠ へ∠ヲ∇ワぺ∠ ∇ノら͡ わz ゎ∠ Ι
∠ ヱ∠ ぴ
(And follow not t heir vain desires, diverging away from t he t rut h t hat has come t o you.) The
Ayah commands: Do not diverge from t he t rut h t hat Allah has ordained for you, t o t he vain
desires of t hese miserable, ignorant people. Allah's st at ement ,
びゅ⇔イ⇒∠ヰ∇レョ͡ ヱ∠ る⇔ ハ
∠ ∇ゲセ
͡ ∇ユム⊥ レ͡ョ ゅ∠レ∇ヤバ∠ ィ
∠ yモム⊥ ャ͡ぴ
(To each among you, We have prescribed a law and a clear way.)
びる⇔ ハ
∠ ∇ゲセ
͡ ∇ユム⊥ レ͡ョ ゅ∠レ∇ヤバ∠ ィ
∠ yモム⊥ ャ͡ぴ
(To each among you, We have prescribed a law) Shir` at meaning, a clear pat h, as Ibn Abi Hat im
recorded from Ibn ` Abbas.
びり⇔ ギ∠ ェ
͡ ヱ∠ る⇔ ョz ぺ⊥ ∇ユム⊥ ヤ∠バ∠ イ
∠ ャ∠ ヮ⊥ zヤャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ぴ
(If Allah willed, He would have made you one nat ion.) This is a general proclamat ion t o all
nat ions informing t hem of Allah's might y abilit y. If Allah wills, He would make all mankind
follow one religion and one Law, t hat would never be abrogat ed. Allah decided t hat every
Prophet would have his own dist inct law t hat is lat er abrogat ed part ially or t ot ally wit h t he law
of a lat t er Prophet . Lat er on, all previous laws were abrogat ed by t he Law t hat Allah sent wit h
Muhammad , His servant and Messenger, whom Allah sent t o t he people of eart h as t he Final
Prophet . Allah said,
びれ
͡ ゲ∠ ∇Βガ
∠ ∇ャや ∇やヲ⊥ボら͡ わ∠ ∇シゅ∠プぴ
(so st rive as in a race in good deeds.) which are obedience t o Allah, following His Law t hat
abrogat ed t he laws t hat came before it , and believing in His Book, t he Qur'an, which is t he
Final Book t hat He revealed. Allah said next ,
び∇ユム⊥ バ⊥ ィ
͡ ∇ゲョ∠ ぶや ヴ∠ャま͡ぴ
(The ret urn of you (all) is t o Allah;) Therefore, O people, your ret urn and final dest inat ion is t o
Allah on t he Day of Resurrect ion,
びラ
∠ ヲ⊥ヘヤ͡わ∠ ∇ガゎ∠ ヮ͡ Β͡プ ∇ユわ⊥ レ⊥ミ ゅ∠ヨよ͡ ユ⊥ムゃ⊥ らあ レ∠ Β⊥ プ∠ ぴ
(t hen He will inform you about t hat in which you used t o differ.) Allah will inform you about
t he t rut h in which you used t o differ and will reward t he sincere, as compensat ion for t heir
sincerit y, and will punish t he disbelieving, rebellious people who rej ect ed t he t rut h and
deviat ed from it t o ot her pat hs, wit hout proof or evidence t o j ust ify t heir act ions. Rat her, t hey
have rej ect ed t he clear evidences, unequivocal proofs and est ablished signs. Ad-Dahhak said
t hat ,
びれ
͡ ゲ∠ ∇Βガ
∠ ∇ャや ∇やヲ⊥ボら͡ わ∠ ∇シゅ∠プぴ
(So st rive as in a race in good deeds.)is direct ed at t he Ummah of Muhammad , but t he first
view is more apparent . Allah's st at ement ,
∇ノら͡ わz ゎ∠ Ι
∠ ヱ∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ヨよ͡ ∇ユヰ⊥ レ∠ ∇Βよ∠ ユ⊥ム∇ェや ラ ͡ ぺ∠ヱ∠ ぴ
び∇ユワ⊥ ¬∠ へ∠ヲ∇ワぺ∠
(And so j udge bet ween t hem by what Allah has revealed and follow not t heir vain desires,)
emphasizes t his command and forbids ignoring it . Allah said next ,
ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ョ ヂ
͡ ∇バよ∠ リ∠ハ ポ
∠ ヲ⊥レわ͡ ∇ヘΑ∠ ラ∠ぺ ∇ユワ⊥ ∇ケグ∠ ∇ェや∠ヱぴ
びマ∠ ∇Βャ∠ま͡
(but beware of t hem lest t hey t urn you far away from some of t hat which Allah has sent down
t o you. ) meaning; beware of t he Jews, your enemies, lest t hey dist ort t he t rut h for you in
what t hey convey t o you. Therefore, do not be deceived by t hem, for t hey are liars,
t reacherous and disbelievers.
び∇や∇ヲャzヲ∠ ゎ∠ ラ͡みプ∠ ぴ
(And if t hey t urn away,) from t he j udgement t hat you pass in t heir disput es, and t hey defy
Allah's Law,
び∇ユヰ͡ よ͡ ヲ⊥ルク⊥ ヂ
͡ ∇バら∠ よ͡ ユ⊥ヰら∠ Β͡ダΑ⊥ ラ∠ぺ ヮ⊥ zヤャや ギ⊥ Α͡ゲΑ⊥ ゅ∠ヨルz ぺ∠ ∇ユヤ∠∇ハゅ∠プぴ
(t hen know t hat Allah's will is t o punish t hem for some sins of t heirs.) meaning, know t hat t his
will occur according t o t he decree of Allah, and because out of His wisdom t hey have deviat ed
from t he t rut h, and because of t heir previous sins.
びラ
∠ ヲ⊥ボジ
͡ ⇒∠ヘャ∠ サ
͡ ゅzレャや リ
∠ ョあ や⇔ゲΒ͡んミ∠ ラ
z ま͡ヱ∠ ぴ
(And t ruly, most men are rebellious.) Therefore, t he maj orit y of humans are disobedient t o
t heir Lord, defiant of t he t rut h and deviat e away from it . Allah said in ot her Ayat ,
びリ
∠ Β͡レョ͡ ∇ぽヨ⊥ よ͡ ろ
∠ ∇タゲ∠ ェ
∠ ∇ヲャ∠ヱ∠ サ
͡ ゅzレャや ゲ⊥ ん∠ ∇ミぺ∠ べ∠ョヱ∠ ぴ
(And most people will not believe even if you desire it eagerly,) and,
リ∠ハ ポ
∠ ヲぁヤツ
͡ Α⊥ チ
͡ ∇ケΙ
x や ヴ͡プ リ∠ョ ゲ∠ ん∠ ∇ミぺ∠ ∇ノト͡ ゎ⊥ ラ͡まヱ∠ ぴ
びヮ͡ ヤzャや モ
͡ Β͡らシ
∠
(And if you obey most of t hose on t he eart h t hey will mislead you far away from Allah's pat h.)
Muhammad bin Ishaq report ed t hat Ibn ` Abbas said, "Ka` b bin Asad, Ibn Saluba, ` Abdullah bin
Surya and Shas bin Qays said t o each ot her, ` Let us go t o Muhammad t o t ry and misguide him
from his religion.' So t hey went t o t he Prophet and said, ` O Muhammad! You know t hat we are
t he scholars, noblemen and chiefs of t he Jews. If we follow you, t he Jews will follow suit and
will not cont radict us. But , t here is enmit y bet ween us and some of our people, so we will refer
t o you for j udgement in t his mat t er, and you should rule in our favor against t hem and we will
believe in you.' The Messenger of Allah refused t he offer and Allah sent down t hese Ayat about
t hem,
びラ
∠ ヲ⊥レホ͡ ヲ⊥Α ュ∃ ∇ヲボ∠ ャ͡ぴ
(for a people who have firm fait h.)'' Ibn Jarir and Ibn Abi Hat im recorded t his Hadit h. Allah
cont inues,
ヮ͡ ヤzャや リ
∠ ョ͡ リ
⊥ジ
∠ ∇ェぺ∠ ∇リョ∠ ヱ∠ ラ
∠ ヲ⊥ピ∇らΑ∠ る͡ Βz ヤ͡ヰ͡ ⇒∠イ∇ャや ユ∠ ∇ムエ⊥ プ∠ ぺ∠ぴ
びラ ∠ ヲ⊥レホ͡ ヲ⊥Α ュ∃ ∇ヲボ∠ ャあ ゅ⇔ヨ∇ムェ ⊥
(Do t hey t hen seek t he j udgement of (t he days of) ignorance And who is bet t er in j udgement
t han Allah for a people who have firm fait h) Allah crit icizes t hose who ignore Allah's
commandment s, which include every t ype of right eous good t hing and prohibit every t ype of
evil, but t hey refer inst ead t o opinions, desires and cust oms t hat people t hemselves invent ed,
all of which have no basis in Allah's religion. During t he t ime of Jahiliyyah, t he people used t o
abide by t he misguidance and ignorance t hat t hey invent ed by sheer opinion and lust s. The
Tat ar (Mongols) abided by t he law t hat t hey inherit ed from t heir king Genghis Khan who wrot e
Al-Yasiq, for t hem. This book cont ains some rulings t hat were derived from various religions,
such as Judaism, Christ ianit y and Islam. Many of t hese rulings were derived from his own
opinion and desires. Lat er on, t hese rulings became t he followed law among his children,
preferring t hem t o t he Law of t he Book of Allah and t he Sunnah of His Messenger . Therefore,
whoever does t his, he is a disbeliever who deserves t o be fought against , unt il he revert s t o
Allah's and His Messenger's decisions, so t hat no law, minor or maj or, is referred t o except by
His Law. Allah said,
びラ
∠ ヲ⊥ピ∇らΑ∠ る͡ Βz ヤ͡ヰ͡ ⇒∠イ∇ャや ユ∠ ∇ムエ
⊥ プ∠ ぺ∠ぴ
(Do t hey t hen seek t he j udgement of (t he days of) ignorance) meaning, t hey desire and want
t his and ignore Allah's j udgement ,
びラ
∠ ヲ⊥レホ͡ ヲ⊥Α ュ∃ ∇ヲボ∠ ャあ ゅ⇔ヨ∇ムェ
⊥ ヮ͡ ヤzャや リ
∠ ョ͡ リ
⊥ジ
∠ ∇ェぺ∠ ∇リョ∠ ヱ∠ ぴ
(And who is bet t er in j udgement t han Allah for a people who have firm fait h) Who is more j ust
in decision t han Allah for t hose who comprehend Allah's Law, believe in Him, who are cert ain
t hat Allah is t he best among t hose who give decisions and t hat He is more merciful wit h His
creat ion t han t he mot her wit h her own child Allah has perfect knowledge of everyt hing, is able
t o do all t hings, and He is j ust in all mat t ers. Al-Hafiz Abu Al-Qasim At -Tabarani recorded t hat
Ibn ` Abbas said t hat t he Messenger of Allah said,
∠キヲ⊥ヰ∠Β∇ャや ∇やヱ⊥グ͡ガわz ∠ゎ Ι
∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
び¬∠ べ∠Βャ͡∇ヱぺ∠ ン∠ゲ⇒∠ダレz ャや∠ヱ
(O you who believe! Take not t he Jews and t he Christ ians as friends...)'' Then he report ed t hat
` Abdullah bin ` Ut bah said, "Let one of you beware t hat he might be a Jew or a Christ ian, while
unaware.'' The narrat or of t his st at ement said, "We t hought t hat he was referring t o t he Ayah,
∠キヲ⊥ヰ∠Β∇ャや ∇やヱ⊥グ͡ガわz ∠ゎ Ι
∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
び¬∠ べ∠Βャ͡∇ヱぺ∠ ン∠ゲ⇒∠ダレz ャや∠ヱ
(O you who believe! Take not t he Jews and t he Christ ians as friends, )'' Allah said,
び∇ユヰ͡ Β͡プ ラ
∠ ヲ⊥ハゲ͡ ⇒∠ジΑ⊥ ぴ
(t hey hurry t o t heir friendship,) meaning, t hey rush t o offer t hem t heir friendship and
allegiances in secret and in public,
びウ
͡ ∇わヘ∠ ∇ャゅ͡よ ヴ
∠ ゎ͡ ∇ほΑ∠ ラ∠ぺ ヮ⊥ zヤャや ヴ∠ジバ∠ プ∠ ぴ
(Perhaps Allah may bring a vict ory...) referring t o t he conquering of Makkah, according t o As-
Suddi.
び∇やヲ⊥エら͡ ∇ダΒ⊥ プ∠ ぴ
(Then t hey will become) meaning, t he hypocrit es who gave t heir friendship t o t he Jews and
Christ ians, will become,
び∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ͡プ ∇やヱぁゲシ
∠ ぺ∠ べ∠ョ ヴ∠ヤハ
∠ぴ
(for what t hey have been keeping as a secret in t hemselves) of allegiances,
びリ
∠ Β͡ョギ͡ ⇒∠ルぴ
(regret ful,) for t heir friendship wit h t he Jews and Christ ians which did not benefit t hem or
prot ect t hem from any harm. Rat her, it was not hing but harm, as Allah exposed t heir t rue
realit y t o His fait hful servant s in t his life, alt hough t hey t ried t o conceal it . When t he signs t hat
exposed t heir hypocrisy were compiled against t hem, t heir mat t er became clear t o Allah's
fait hful servant s. So t he believers were amazed at t hese hypocrit es who pret ended t o be
believers, swearing t o t heir fait hfulness, yet t heir claims were all lies and deceit . This is why
Allah said, s
ヮ͡ ヤzャゅ͡よ ∇やヲ⊥ヨジ
∠ ∇ホぺ∠ リ∠ Α͡グャzや ¬͡ Ι⊥ぽ⇒⊥ワぺ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや メ ⊥ ヲ⊥ボΑ∠ ヱ∠ ぴ
∇ユヰ⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇ろト ∠ ら͡ ェ
∠ ∇ユム⊥ バ∠ ヨ∠ ャ∠ ∇ユヰ⊥ ルz ま͡ ∇ユヰ͡ レ͡ ⇒∠ヨ∇Αぺ∠ ギ∠ ∇ヰィ ∠
びリ ∠ Α͡ゲジ ͡ ⇒∠カ ∇やヲ⊥エら∠ ∇タほ∠プ∠
(And t hose who believe will say, "Are t hese t he men who swore t heir st rongest oat hs by Allah
t hat t hey were wit h you'' All t hat t hey did has been in vain, and t hey have become t he losers.)
ヮ͡ レ͡ Α͡キ リ∠ハ ∇ユム⊥ レ͡ョ ギz ゎ∠ ∇ゲΑ∠ リ∠ョ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑぴ
ヴ∠ヤハ ∠ る∃ ャzク͡ ぺ∠ ヮ⊥ ル∠ ヲぁらエ
͡ Α⊥ ヱ∠ ∇ユヰ⊥ ぁらエ
͡ Α⊥ ュ∃ ∇ヲボ∠ よ͡ ヮ⊥ zヤャや ヴ͡ゎ∇ほΑ∠ フ∠ ∇ヲジ ∠ プ∠
ヴ͡プ ラ ∠ ヱ⊥ギヰ͡ ⇒∠イΑ⊥ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ヴ∠ヤハ ∠ り∃ ゴz ハ ͡ ぺ∠ リ∠ Βレ͡ ョ͡ ∇ぽヨ⊥ ∇ャや
ヮ͡ ヤzャや モ⊥ ∇ツプ∠ マ ∠ ャ͡ク ユ∃ も͡ Ι る∠ ョ∠ ∇ヲャ∠ ラ ∠ ヲ⊥ヘ⇒∠ガΑ∠ Ι ∠ ヱ∠ ヮ͡ ヤzャや モ ͡ Β͡らシ
∠
ヮ⊥ zヤャや ユ⊥ ム⊥ ぁΒャ͡ヱ∠ ゅ∠ヨルz ま͡ - ∀ユΒ͡ヤ∠ハ ノ∀ シ ͡ ヱ∠ ヮ⊥ ヤzャや∠ヱ ¬⊥ べ∠ゼΑ∠ リ∠ョ ヮ͡ Β͡ゎ∇ぽΑ⊥
り∠ ヲヤzダャや ラ ∠ ヲ⊥ヨΒ͡ボΑ⊥ リ ∠ Α͡グャzや ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや∠ヱ ヮ⊥ ャ⊥ヲ⊥シケ∠ ヱ∠
ヮ∠ ヤzャや メz ヲ∠ わ∠ Α∠ リ∠ョヱ∠ - ラ ∠ ヲ⊥バミ͡ や∠ケ ∇ユワ⊥ ヱ∠ り∠ ヲ∠ミゴz ャや ラ ∠ ヲ⊥ゎ∇ぽΑ⊥ ヱ∠
ユ⊥ ワ⊥ ヮ͡ ヤzャや ゆ ∠ ∇ゴェ ͡ ラ z み͡プ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや∠ヱ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠
びラ ∠ ヲ⊥らヤ͡⇒∠ピ∇ャや
(54. O you who believe! Whoever from among you t urns back from his religion (Islam), Allah
will bring a people whom He will love and t hey will love Him; humble t owards t he believers,
st ern t owards t he disbelievers, fight ing in t he way of Allah, and never fearing t he blame of t he
blamers. That is t he grace of Allah which He best ows on whom He wills. And Allah is All-
Sufficient for His creat ures' needs, All-Knower.) (55. Verily, your Prot ect or is Allah, His
Messenger, and t he believers, t hose who perform t he Salah, and give Zakah, and t hey bow
down.) (56. And whosoever t akes Allah, His Messenger, and t hose who have believed, as
prot ect ors, t hen t he part y of Allah will be t he vict orious.)
ペ
あ エ∇ャゅ͡よ チ∠ ∇ケΕ∠ や∠ヱ れ͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
∠ ヤ∠カ ∠ ヮ∠ ヤzャや ラ z ぺ∠ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
マ
∠ ャ͡ク∠ ゅ∠ョヱ∠ - ギ∃ Α͡ギィ
∠ ペ∃ ∇ヤガ
∠ よ͡ れ
͡ ∇ほΑ∠ ヱ∠ ∇ユム⊥ ∇らワ͡ ∇グΑ⊥ ∇ほゼ ∠ Α∠ ラ͡ま
び ゴ∃ Α͡ゴバ∠ よ͡ ヮ͡ ヤzャや ヴ∠ヤハ∠
(Do you not see t hat Allah has creat ed t he heavens and t he eart h wit h t rut h If He will, He can
remove you and bring (in your place) a new creat ion! And for Allah t hat is not hard or
difficult .) 14:19-20 . Verily t his is not difficult or hard on Allah. Allah said here,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ヴ∠ヤハ
∠ り∃ ゴz ハ
͡ ぺ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ヴ∠ヤハ
∠ る∃ ャzク͡ ぺ∠ぴ
(humble t owards t he believers, st ern t owards t he disbelievers.) These are t he qualit ies of
perfect believers, as t hey are humble wit h t heir believing brot hers and allies, st ern wit h t heir
enemies and adversaries. In anot her Ayah, Allah said,
ヴ∠ヤハ
∠ ¬⊥ へzギセ
͡ ぺ∠ ヮ⊥ バ∠ ョ∠ リ
∠ Α͡グャzや∠ヱ ヮ͡ ヤzャや メ ⊥ ヲ⊥シケz ∀ギヨz エ ∠ ョぁ ぴ
び∇ユヰ⊥ レ∠ ∇Βよ∠ ¬⊥ べ∠ヨ∠ェケ⊥ ケ͡ ゅzヘム⊥ ∇ャや
(Muhammad is t he Messenger of Allah. And t hose who are wit h him are severe against
disbelievers, and merciful among t hemselves.) The Prophet is described as t he smiling fight er,
smiling t o his allies and fight ing his enemies. Allah's st at ement ,
びユ∃ も͡ Ι る∠ ョ∠ ∇ヲャ∠ ラ
∠ ヲ⊥ヘ⇒∠ガΑ∠ Ι
∠ ヱ∠ ヮ͡ ヤzャや モ
͡ Β͡らシ
∠ ヴ͡プ ラ
∠ ヱ⊥ギヰ͡ ⇒∠イΑ⊥ ぴ
(Fight ing in t he way of Allah, and never fearing t he blame of t he blamers.) Not hing prevent s
t hem from obeying Allah, est ablishing His Law, fight ing His enemies, enj oining right eousness
and forbidding evil. Cert ainly, not hing prevent s t hem from t aking t his pat h, neit her someone
who seeks t o hinder t hem, nor one who blames or chast ises t hem. Imam Ahmad recorded t hat
Abu Dharr said, "My Khalil (int imat e friend, t he Messenger) has commanded me t o do seven
deeds. He commanded me t o love t he poor and t o be close t o t hem. He commanded me t o look
at t hose who are less t han me and not t hose who are above me. He commanded me t o keep t he
relat ions of t he womb, even if t hey cut it . He commanded me not t o ask anyone for anyt hing,
t o say t he t rut h even if it was bit t er, and t o not fear t he blame of anyone for t he sake of Allah.
He commanded me t o oft en repeat , ` La hawla wa la quwwat a illa billah (There is no st rengt h
or power except from Allah)', for t hese words are from a t reasure under t he Throne (of Allah).''
It is confirmed in t he Sahih;
び∀ユΒ͡ヤ∠ハ ノ∀ シ
͡ ヱ∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah is All-Sufficient for His creat ures' needs, All-Knower,) His favor is ever ext ending,
and He has perfect knowledge of t hose who deserve or do not deserve His favor and bount y.
Allah's st at ement ,
び∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヮ⊥ ャ⊥ヲ⊥シケ∠ ヱ∠ ヮ⊥ zヤャや ユ⊥ ム⊥ Βぁ ャ͡ヱ∠ ゅ∠ヨルz ま͡ぴ
(Verily, your Prot ect or is Allah, His Messenger, and t he believers...) means, t he Jews are not
your friends. Rat her, your allegiance is t o Allah, His Messenger and t he fait hful believers.
びり∠ ヲ∠ミゴz ャや ラ
∠ ヲ⊥ゎ∇ぽΑ⊥ ヱ∠ り∠ ヲヤzダャや ラ
∠ ヲヨ⊥ Β͡ボΑ⊥ リ
∠ Α͡グャzやぴ
(t hose who perform t he Salah, and give t he Zakah...) referring t o t he believers who have t hese
qualit ies and est ablish t he prayer, which is one of t he most import ant pillars of Islam, for it
includes worshipping Allah alone wit hout part ners. They pay Zakah, which is t he right of t he
creat ion and a t ype of help ext ended t o t he needy and t he poor. As for Allah's st at ement ,
びラ
∠ ヲ⊥バミ͡ や∠ケ ∇ユワ⊥ ヱ∠ ぴ
(and t hey bow down,) some people t hought t hat t hey give t he Zakah while bowing down. If t his
were t he case, t hen paying t he Zakah while bowing would be t he best form of giving Zakah. No
scholar from whom religious rulings are t aken says t his, as much as we know. Therefore,
びラ
∠ ヲ⊥バミ͡ や∠ケ ∇ユワ⊥ ヱ∠ ぴ
(and t hey bow down,) means, t hey at t end t he prayer in congregat ion in Allah's Masj ids and
spend by way of charit y on t he various needs of Muslims. Allah said;
ラ
z み͡プ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや メ z ヲ∠ わ∠ Α∠ リ∠ョヱ∠ ぴ
びラ ∠ ヲ⊥らヤ͡⇒∠ピ∇ャや ユ⊥ ワ⊥ ヮ͡ ヤzャや ゆ∠ ∇ゴェ͡
(And whosoever t akes Allah, His Messenger, and t hose who have believed, as prot ect ors, t hen
t he part y of Allah will be t he vict orious.) similarly Allah said;
ラ
z み͡プ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや∠ヱ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤzャや メ z ヲ∠ わ∠ Α∠ リ∠ョヱ∠ ぴ
びラ ∠ ヲ⊥らヤ͡⇒∠ピ∇ャや ユ⊥ ワ⊥ ヮ͡ ヤzャや ゆ∠ ∇ゴェ͡
(And whosoever t akes Allah, His Messenger, and t hose who have believed, as prot ect ors, t hen
t he part y of Allah will be t he vict orious.)
∇やヱ⊥グガ∠ ゎz や リ
∠ Α͡グャzや ∇やヱ⊥グ͡ガわz ∠ゎ Ι ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ͡ョ ょ ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ∠ Α͡グャzや リ ∠ ョあ ゅ⇔ら͡バャ∠ヱ∠ や⇔ヱ⊥ゴワ⊥ ∇ユム⊥ レ∠ Α͡キ
リ∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ヮ∠ ヤzャや ∇やヲ⊥ボゎzや∠ヱ ¬∠ べ∠Βャ͡∇ヱぺ∠ ケ∠ ゅzヘム⊥ ∇ャや∠ヱ ∇ユム⊥ ヤ͡∇らホ∠
ゅ⇔ら͡バャ∠ヱ∠ や⇔ヱ⊥ゴワ⊥ ゅ∠ワヱ⊥グガ ∠ ゎz や り͡ ヲ∠ヤダ
z ャや ヴ∠ャま͡ ∇ユわ⊥ ∇Αギ∠ ⇒∠ル や∠ク͡ま∠ヱ -
びラ ∠ ヲ⊥ヤボ͡ ∇バΑ∠ Ι
z ∀ュ∇ヲ∠ホ ∇ユヰ⊥ ルz ほ∠よ͡ マ
∠ ャ͡ク
(57. O you who believe! Do not t ake as friends t hose who t ake your religion for a mockery and
fun from t hose who received t he Script ures before you, and (nor) t he disbelievers; and have
Taqwa of Allah if you indeed are t rue believers. ) (58. And when you proclaim t he call for t he
Salah, t hey t ake it (but ) as a mockery and fun; t hat is because t hey are a people who
underst and not .)
びリ
͡ ⇒∠を∇ヱΙ
xやリ
∠ ョ͡ ザ
∠ ∇ィゲあ ャや ∇やヲ⊥らレ͡ わ∠ ∇ィゅ∠プぴ
(So shun t he evil of t he idols...) 22:30 So some recit ed it "Kuffari'', making it an obj ect of t he
preposit ion, and ot hers recit ed it "Kuffara'', making it a predicat e noun;
リ
∠ ョあ ゅ⇔ら͡バャ∠ヱ∠ や⇔ヱ⊥ゴワ⊥ ∇ユム⊥ レ∠ Α͡キ ∇やヱ⊥グ∠ガゎz や リ
∠ Α͡グャzや ∇やヱ⊥グ͡ガわz ∠ゎ Ι∠ぴ
び∇ユム⊥ ヤ͡∇らホ∠ リ͡ョ ょ ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺ リ
∠ Α͡グャzや
(Take not as friends t hose who t ake your religion for a mockery and fun from t hose who
received t he Script ures before you...) wit h t he meaning of "nor'',
びリ
∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(And have Taqwa of Allah if you indeed are t rue believers.) means, fear Allah and do not t ake
t he enemies of you and your religion as friends, if you believe in Allah's Law and religion t hat
t hese people mocked and j est ed about . Allah said in anot her Ayah,
びゅ∠ワヱ⊥グ∠ガゎz やぴ
(t hey t ake it ...) also,
びラ
∠ ヲ⊥ヤボ͡ ∇バΑ∠ Ι
z ∀ュ∇ヲ∠ホ ∇ユヰ⊥ ルz ほ∠よ͡ マ
∠ ャ͡ク ゅ⇔ら͡バャ∠ヱ∠ や⇔ヱ⊥ゴワ⊥ ぴ
(as a mockery and fun; t hat is because t hey are a people who underst and not .) t he act s of
worship and Allah's Law. These are t he charact erist ics of t he followers of Shayt an who,
ゅzレョ∠ や∠¬ ∇ラぺ∠ Ι z ま͡ べzレ͡ョ ラ ∠ ヲ⊥ヨボ͡ レ∠ゎ ∇モワ∠ ょ ͡ ⇒∠わム͡ ∇ャや モ ∠ ∇ワほ∠⇒∠Α ∇モホ⊥ ぴ
ラz ぺ∠ヱ∠ モ ⊥ ∇らホ∠ リ͡ョ メ ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ゅ∠レ∇Βャ∠ま͡ メ ∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ
マ∠ ャ͡ク リあョ ゲy ゼ ∠ よ͡ ∇ユム⊥ ゃ⊥ あらル∠ ぺ⊥ ∇モワ∠ ∇モホ⊥ - ラ ∠ ヲ⊥ボジ ͡ ⇒∠プ ∇ユミ⊥ ゲ∠ ん∠ ∇ミぺ∠
ヮ͡ ∇Βヤ∠ハ
∠ ょ ∠ ツ ͡ ビ ∠ ヱ∠ ヮ⊥ ヤzャや ヮ⊥ レ∠ バ∠ ャz リ∠ョ ヮ͡ ヤzャや ギ∠ レ͡ハ る⇔ よ∠ ヲ⊥んョ∠
れ∠ ヲ⊥ピ⇒zトャや ギ∠ ら∠ ハ ∠ ヱ∠ ゲ∠ Α͡コゅ∠レガ ∠ ∇ャや∠ヱ り∠ キ∠ ゲ∠ ボ͡ ∇ャや ユ⊥ ヰ⊥ ∇レョ͡ モ∠ バ∠ ィ ∠ ヱ∠
- モ ͡ Β͡らジz ャや ¬͡ へ∠ヲシ ∠ リ∠ハ モ ぁッ ∠ ぺ∠ヱ∠ ゅ⇔ルゅ∠ムョz ゲx セ ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥
∇ユワ⊥ ヱ∠ ゲ͡ ∇ヘム⊥ ∇ャゅ͡よ ∇やヲ⊥ヤカ∠ キz ∇ギホ∠ ヱ∠ ゅzレョ∠ や∠¬ ∇やヲ⊥ャゅ∠ホ ∇ユミ⊥ ヱ⊥¬べ∠ィ や∠クま͡ヱ∠
- ラ ∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ zヤャや∠ヱ ヮ͡ よ͡ ∇やヲ⊥ィゲ∠ カ ∠ ∇ギホ∠
ラ͡ や∠ヱ∇ギバ⊥ ∇ャや∠ヱ ユ͡ ∇をΗ ͡ や ヴ͡プ ラ ∠ ヲ⊥ハゲ͡ ⇒∠ジΑ⊥ ∇ユヰ⊥ ∇レョあ や⇔ゲΒ͡んミ∠ ン∠ゲゎ∠ ヱ∠
Ι∠ ∇ヲャ∠ - ラ ∠ ヲ⊥ヤヨ∠ ∇バΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ ザ ∠ ∇ゃら͡ ャ∠ ろ ∠ ∇エジ ぁ ャや ユ⊥ ヰ͡ ヤ͡∇ミぺ∠ヱ∠
ユ∠ ∇をΗ͡ や ユ⊥ ヰ͡ ャ͡∇ヲホ∠ リ∠ハ ケ⊥ ゅ∠ら∇ェΙ x や∠ヱ ラ ∠ ヲぁΒレ͡ ⇒zよゲz ャや ユ⊥ ヰ⊥ ⇒∠ヰ∇レΑ∠
びラ ∠ ヲ⊥バレ∠ ∇ダΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ ザ ∠ ∇ゃら͡ ャ∠ ろ ∠ ∇エジ ぁ ャや ユ⊥ ヰ͡ ヤ͡∇ミぺ∠ヱ∠
a(59. Say: "O People of t he Script ure! Do you crit icize us for no ot her reason t han t hat we
believe in Allah, and in what has been sent down t o us and in t hat which has been sent down
before (us), and t hat most of you are rebellious'') (60. Say: "Shall I inform you of somet hing
worse t han t hat , regarding t he recompense from Allah: t hose who incurred t he curse of Allah
and His wrat h, and t hose of whom He t ransformed int o monkeys and swine, and t hose who
worshipped Taghut ; such are worse in rank, and far more ast ray from t he st raight pat h.'') (61.
When t hey come t o you, t hey say: "We believe.'' But in fact t hey ent er wit h disbelief and t hey
go out wit h t he same. And Allah knows all t hat t hey were hiding.) (62. And you see many of
t hem hurrying for sin and t ransgression, and eat ing illegal t hings. Evil indeed is t hat which t hey
have been doing.) (63. Why do not t he Rabbaniyyun and t he Ahbar forbid t hem from ut t ering
sinful words and from eat ing illegal t hings. Evil indeed is t hat which t hey have been
performing.)
ゅ∠レ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ ∇ラぺ∠ Ι
z ま͡ べzレ͡ョ ラ
∠ ヲ⊥ヨボ͡ レ∠ゎ ∇モワ∠ ぴ
びモ⊥ ∇らホ∠ リ͡ョ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠
(Do you crit icize us for no ot her reason t han t hat we believe in Allah, and in what has been
sent down t o us and in t hat which has been sent down before (us)) Do you have any crit icism or
cause of blame for us, ot her t han t his This, by no means, is cause of blame or crit icism. Allah
said in ot her Ayat ,
びラ
∠ ヲ⊥ボジ
͡ ⇒∠プ ∇ユミ⊥ ゲ∠ ん∠ ∇ミぺ∠ ラ
z ぺ∠ヱ∠ ぴ
(and t hat most of you are rebellious. ..) is connect ed t o
リ͡ョ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ゅ∠レ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ ゅzレョ∠ や∠¬ ∇ラぺ∠ぴ
びモ⊥ ∇らホ∠
(t hat we believe in Allah, and in t hat which has been sent down t o us and in t hat which has
been sent down before (us).) Therefore, t he meaning of t his part of t he Ayah is: we also
believe t hat most of you are rebellious and deviat ed from t he st raight pat h.
The People of the Scriptures Deserve the Worst Torment on the Day
of Resurrection
Allah said next ,
びヮ͡ ∇Βヤ∠ハ
∠ ょ
∠ ツ
͡ ビ
∠ ヱ∠ ぴ
(and who incurred His wrat h) and anger, aft er which He will never be pleased wit h t hem,
びゲ∠ Α͡コゅ∠レガ
∠ ∇ャや∠ヱ り∠ キ∠ ゲ∠ ボ͡ ∇ャや ユ⊥ ヰ⊥ ∇レョ͡ モ
∠ バ∠ ィ
∠ ヱ∠ ぴ
(t hose of whom He t ransformed int o monkeys and swine,) as we ment ioned in Surat Al-Baqarah
(2) and as we will ment ion in Surat Al-A` raf (7). Sufyan At h-Thawri narrat ed t hat Ibn Mas` ud
said, "Allah's Messenger was asked if t he current monkeys and swine were t hose whom Allah
t ransformed. He said,
モ
∠ バ∠ ∇イΒ∠ プ∠ ゅ⇔ョ∇ヲホ∠ ∇オジ∠ ∇ヨΑ∠ ∇ユャ∠ ∇ヱぺ∠ ∩ゅ⇔ョ∇ヲホ∠ ∇マヤ͡∇ヰΑ⊥ ∇ユャ∠ ぶ ∠ やラ z ま»
∇ろル∠ ゅ∠ミ ゲ∠ Α͡コゅ∠レガ ∠ ∇ャや∠ヱ り∠ キ∠ ゲ∠ ボ͡ ∇ャや ラ
z ま͡ヱ∠ ∩ゅ⇔らボ͡ ハ
∠ ゅ∠ャヱ∠ ゅ⇔ヤ∇ジ∠ル ∇ユヰ⊥ ャ∠
«マ͡ャク モ ∠ ∇らホ∠
(Allah never dest royed a people by t ransforming t hem and making offspring or descendant s for
t hem. The monkeys and swine exist ed before t hat .)'' This was also recorded by Muslim. Allah
said,
びれ
∠ ヲ⊥ピ⇒zトャや ギ∠ ら∠ ハ
∠ ヱ∠ ぴ
(Those who worshipped Taghut ...) and served t hem, becoming t heir servant s. The meaning of
t his Ayah is: you, O People of t he Script ures, who mock our religion, which consist s of Allah's
Tawhid, and singling Him out in worship wit hout ot hers, how can you mock us while t hese are
your charact erist ics This is why Allah said,
びゅ⇔ルゅ∠ムョz ゲx セ
∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(such are worse in rank...) t han what you -- People of t he Script ures -- t hink of us Muslims,
びモ
͡ Β͡らジ
z ャや ¬͡ へ∠ヲシ
∠ リ∠ハ モ
ぁッ
∠ ぺ∠ヱ∠ ぴ
(and far more ast ray from t he st raight pat h.) ` More' in t he Ayah does not mean t hat t he ot her
part y is ` less' ast ray, but it means t hat t he People of t he Script ures are far ast ray. In anot her
Ayah, Allah said,
リ
⊥ジ
∠ ∇ェぺ∠ヱ∠ や⇔ゲ∂ ボ∠ わ∠ ∇ジョぁ ∀ゲ∇Β∠カ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ る͡ レz イ
∠ ∇ャや ょ
⊥ ⇒∠エ∇タぺ∠ぴ
びΚ ⇔ Β͡ボョ∠
(The dwellers of Paradise will, on t hat Day, have t he best abode, and have t he fairest of places
for repose.)
The Hypocrites Pretend to be Believers but Hide their Kufr
said,
び∇やヲ⊥ヤカ
∠ キz ∇ギホ∠ ヱ∠ ぴ
(But in fact t hey ent er) on you, O Muhammad,
びヮ͡ よ͡ ∇やヲ⊥ィゲ∠ カ
∠ ∇ギホ∠ ∇ユワ⊥ ヱ∠ ぴ
(and t hey go out wit h t he same) meaning, t hey alone,
びラ
∠ ヲ⊥ヨわ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤzャや∠ヱぴ
(and Allah knows all t hat t hey were hiding.) Allah knows t heir secret s and what t heir heart s
conceal, even if t hey pret end ot herwise wit h His creat ures, t hus pret ending t o be what t hey
are not . Allah, Who has perfect knowledge of t he seen and unseen, has more knowledge about
t he hypocrit es t han any of His creat ures do and He will recompense t hem accordingly. Allah's
st at ement ,
ユ͡ ∇をΗ
͡ や ヴ͡プ ラ
∠ ヲ⊥ハゲ͡ ⇒∠ジΑ⊥ ∇ユヰ⊥ ∇レョあ や⇔ゲΒ͡んミ∠ ン∠ゲゎ∠ ヱ∠ ぴ
びろ
∠ ∇エジ
ぁ ャや ユ⊥ ヰ͡ ヤ͡∇ミぺ∠ヱ∠ ͡ラや∠ヱ∇ギバ⊥ ∇ャや∠ヱ
(And you see many of t hem (Jews) hurrying for sin and t ransgression, and eat ing illegal t hings.)
They hurry t o devour prohibit ed and illegal t hings, all t he while t ransgressing against people,
unj ust ly consuming t heir propert y t hrough bribes and Riba,
ユ∠ ∇をΗ
͡ や ユ⊥ ヰ͡ ャ͡∇ヲホ∠ リ∠ハ ケ⊥ ゅ∠ら∇ェΙx や∠ヱ ラ∠ ヲぁΒレ͡ ⇒zよゲz ャや ユ⊥ ヰ⊥ ⇒∠ヰ∇レΑ∠ Ι
∠ ∇ヲャ∠ぴ
びラ ∠ ヲ⊥バレ∠ ∇ダΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ ザ
∠ ∇ゃら͡ ャ∠ ろ∠ ∇エジ ぁ ャや ユ⊥ ヰ͡ ヤ͡∇ミぺ∠ヱ∠
(Why do not t he Rabbaniyyun and t he Ahbar forbid t hem from ut t ering sinful words and from
eat ing illegal t hings. Evil indeed is t hat which t hey have been performing.) meaning why don't
t he Rabbaniyyun and t he Ahbar forbid t hem from t his evil The Rabbaniyyun are t he scholars
who are in posit ions of aut horit y, while t he Ahbar are t he regular scholars.
びラ
∠ ヲ⊥バレ∠ ∇ダΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ ザ
∠ ∇ゃら͡ ャ∠ぴ
(Evil indeed is t hat which t hey have been performing.) referring t o t he Rabbaniyyun, as ` Ali bin
Abi Talhah report ed from Ibn ` Abbas, because t hey abandoned forbidding evil. Ibn Jarir
recorded t hat Ibn ` Abbas said, "There is no Ayah in t he Qur'an t hat has more severe admonit ion
t han t his Ayah,
ユ∠ ∇をΗ
͡ や ユ⊥ ヰ͡ ャ͡∇ヲホ∠ リ∠ハ ケ⊥ ゅ∠ら∇ェΙx や∠ヱ ラ∠ ヲぁΒレ͡ ⇒zよゲz ャや ユ⊥ ヰ⊥ ⇒∠ヰ∇レΑ∠ Ι
∠ ∇ヲャ∠ぴ
びラ ∠ ヲ⊥バレ∠ ∇ダΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ ザ
∠ ∇ゃら͡ ャ∠ ろ∠ ∇エジ ぁ ャや ユ⊥ ヰ͡ ヤ͡∇ミぺ∠ヱ∠
(Why do not t he Rabbaniyyun and t he Ahbar forbid t hem from ut t ering sinful words and from
eat ing illegal t hings. Evil indeed is t hat which t hey have been performing.)'' Ibn Abi Hat im
recorded t hat Yahya bin Ya` mar said, " ` Ali bin Abi Talib once gave a speech, which he st art ed
by praising Allah and t hanking Him. He t hen said, ` O people! Those who were before you were
dest royed because t hey commit t ed sins and t he Rabbaniyyun and Ahbar did not forbid t hem
from evil. When t hey persist ed in sin, t hey were overcome by punishment . Therefore, enj oin
right eousness and forbid evil before what t hey suffered also st rikes you. Know t hat enj oining
right eousness and forbidding evil does not reduce t he provision or short en t he t erm of life.''
Imam Ahmad recorded t hat Jarir said t hat t he Messenger of Allah said,
モ
⊥ ヨ∠ ∇バΑ∠ ∇リョ∠ ∇ユワ͡ ゲ͡ ヰ⊥ ∇ニぺ∠ リ ∠ ∇Βよ∠ ラ⊥ ヲ⊥ムΑ∠ ュ∃ ∇ヲホ∠ ∇リョ͡ ゅ∠ョ»
ゅzャま͡ やヱ⊥ゲあΒピ∠ Α⊥ ∇ユャ∠ヱ∠ ∩⊥ノレ∠ ∇ョぺ∠ヱ∠ ヮ⊥ ∇レョ͡ ゴぁ ハ
∠ ぺ∠ ∇ユワ⊥ ヶ͡タゅ∠バヨ∠ ∇ャゅ͡よ
«ゆや∠グバ∠ よ͡ ヮ⊥ ∇レョ͡ ぶ
⊥ や ユ⊥ ヰ⊥ よ∠ ゅ∠タぺ∠
(There is no people among whom t here are t hose who commit sins, while t he rest are more
powerful and might ier t han t he sinners, yet t hey do not st op t hem, but Allah will send a
punishment upon t hem.) Ahmad was alone wit h t his wording. Abu Dawud recorded it , but in his
narrat ion Jarir said, "I heard t he Messenger of Allah saying,
ゅ∠ヰ∇トジ
⊥ ∇らゎ∠ Ι
∠ ヱ∠ マ
∠ ボ͡ レ⊥ ハ
⊥ ヴ∠ャま͡ る⇔ ャ∠ヲ⊥ヤ∇ピョ∠ ポ
∠ ギ∠ Α∠ ∇モバ∠ ∇イゎ∠ Ι∠ ヱ∠ ぴ
び や⇔ケヲ⊥ジ∇エョz ゅ⇔ョヲ⊥ヤ∠ョ ギ∠ バ⊥ ∇ボわ∠ プ∠ テ͡ ∇ジら∠ ∇ャや zモミ⊥
(And let not your hand be t ied (like a miser) t o your neck, nor st ret ch it fort h t o it s ut most
reach (like a spendt hrift ), so t hat you become blamewort hy and in severe povert y.) In t his
Ayah, Allah prohibit s st inginess and ext ravagance, which includes unnecessary and improper
expendit ures. Allah describes st inginess by saying,
びマ
∠ ボ͡ レ⊥ ハ
⊥ ヴ∠ャま͡ る⇔ ャ∠ヲ⊥ヤ∇ピョ∠ ポ
∠ ギ∠ Α∠ ∇モバ∠ ∇イゎ∠ Ι
∠ ヱ∠ ぴ
(And let not your hand be t ied (like a miser) t o your neck. ) Therefore, t his is t he meaning t hat
t he Jews meant , may Allah's curses be on t hem. ` Ikrimah said t hat t his Ayah was revealed
about Finhas, one of t he Jews, may Allah curse him. We ment ioned before t hat Finhas said,
サ
∠ ゅzレャや ラ ∠ ヲ⊥ゎ∇ぽΑ⊥ Ι
z や⇔ク͡みプ∠ マ͡ ∇ヤヨ⊥ ∇ャや リ
∠ ョあ ∀ょΒ͡ダ∠ル ∇ユヰ⊥ ャ∠ ∇ュぺ∠ぴ
ヮ⊥ zヤャや ユ⊥ ヰ⊥ ⇒∠ゎや∠¬ べ∠ョ ヴ∠ヤハ ∠ サ ∠ ゅzレャや ラ ∠ ヱ⊥ギジ⊥ ∇エΑ∠ ∇ュぺ∠ - や⇔ゲΒ͡ボル∠
ょ
∠ ⇒∠わム͡ ∇ャや ユ∠ Β͡ワゲ∠ ∇よま͡ メ ∠ や∠¬ べ∠レ∇Β∠ゎや∠¬ ∇ギボ∠ プ∠ ヮ͡ ヤ͡∇ツプ∠ リ͡ョ
び ゅ⇔ヨΒ͡ヌハ∠ ゅ⇔ム∇ヤョぁ ∇ユヰ⊥ ⇒∠レ∇Βゎ∠ や∠¬ヱ∠ る∠ ヨ∠ ∇ムエ
͡ ∇ャや∠ヱ
(Or have t hey a share in t he dominion Then in t hat case t hey would not give mankind even a
Naqir. Or do t hey envy men for what Allah has given t hem of His bount y Then, We had already
given t he family of Ibrahim t he Book and t he Hikmah, and conferred upon t hem a great
kingdom.) and, n
び¬⊥ べ∠ゼΑ∠ ブ
∠ ∇Βミ∠ ペ
⊥ ヘ͡ レ⊥Α ͡ラゅ∠わ∠デヲ⊥ジ∇ら∠ョ ロ⊥ や∠ギΑ∠ ∇モよ∠ ぴ
(Nay, bot h His Hands are widely out st ret ched. He spends (of His bount y) as He wills.) Allah's
favors are ample, His bount y unlimit ed, as He owns t he t reasures of everyt hing. Any good t hat
reaches His servant s is from Him alone, wit hout part ners. He has creat ed everyt hing t hat we
need by night or by day, while t raveling or at home and in all sit uat ions and condit ions. Allah
said,
¬⊥ ゅzエシ
∠ ∩∀るボ∠ ヘ∠ ル∠ ゅ∠ヰツ
⊥ Β͡ピΑ∠ ゅ∠ャ ∩ン∠ほ∇ヤョ∠ ぶ ͡ や リ ∠ Β͡ヨΑ∠ ラ z ま͡»
れや∠ヲヨzジャや ペ ∠ ヤ∠カ ∠ グ⊥ ∇レョ⊥ ペ
∠ ヘ∠ ∇ルぺ∠ ゅ∠ョ ∇ユわ⊥ ∇Αぺ∠ケ∠ ぺ∠ ∩ケ∠ ゅ∠ヰレz ャや∠ヱ モ∠ ∇Βヤzャや
: メゅホ ヮ͡ レ͡ Β͡ヨΑ∠ ヶ͡プ ゅ∠ョ ∇ヂピ͡ Α∠ ∇ユャ∠ ヮ⊥ ルz み͡プ∠ ∩∠チ∇ケほ∠∇ャや∠ヱ
ヂ⊥ ∇らボ∠ ∇ャや ンゲ⊥カほ∠∇ャや ロ͡ ギ͡ Α∠ ヶ͡プヱ∠ ∩͡¬ゅ∠ヨ∇ャや ヴ∠ヤハ ∠ ヮ⊥ セ ⊥ ∇ゲハ∠ ヱ∠
«ヂ͡ヘ∇ガΑ∠ ヱ∠ ノ⊥ プ∠ ∇ゲΑ∠
(Allah's Right Hand is perfect ly full, and no amount of spending can decrease what He has, even
t hough He spends by night and by day. Do you see how much Allah has spent since He creat ed
t he heavens and eart h Yet surely it has not decreased what He has in His Right Hand. His
Throne is over t he wat er and in His Ot her Hand is t he hold by which He raises and lowers.) He
also said, :
«マ∇Βヤ∠ハ
∠ ∇ペヘ͡ ∇ルぺ⊥ ∩∇ペヘ͡ ∇ルぺ∠»
(Allah said, ` Spend and I will spend on you.')'' This Hadit h was recorded in t he Two Sahihs.
マ
∠ よあ ケz リ͡ョ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べzョ ユ⊥ヰ∇レョあ や⇔ゲΒ͡んミ∠ ラ z ギ∠ Α͡ゴΒ∠ ャ∠ヱ∠ ぴ
びや⇔ゲ∇ヘミ⊥ ヱ∠ ゅ⇔レ⇒∠Β∇ピデ ⊥
(Verily, t he revelat ion t hat has come t o you from your Lord makes many of t hem increase in
rebellion and disbelief.) meaning, t he bount y t hat comes t o you, O Muhammad, is a calamit y
for your enemies, t he Jews and t heir kind. The more t he revelat ion increases t he believers in
fait h, good works, and beneficial knowledge, t he more t he disbelievers increase in envy for you
and your Ummah, t he more t hey increase in Tughyan -- which is t o exceed t he ordained limit s
for t hings -- and in disbelief -- meaning denial of you. Allah said in ot her Ayat ,
Ι
∠ リ∠ Α͡グャzや∠ヱ ∀¬べ∠ヘ͡セ∠ヱ ン⇔ギワ⊥ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グヤzャ͡ ヲ∠ ワ⊥ ∇モホ⊥ ぴ
ヴ⇔ヨハ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ヲ∠ ワ⊥ ヱ∠ ∀ゲ∇ホ∠ヱ ∇ユヰ͡ ル͡ や∠クや∠¬ ヴ͡プ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥
びギ∃ Β͡バよ∠ ラ
∃ ゅ∠ムョz リ͡ョ ラ∠ ∇ヱキ∠ ゅ∠レΑ⊥ マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥
(Say: "It is for t hose who believe, a guide and a healing. And as for t hose who disbelieve, t here
is heaviness (deafness) in t heir ears, and it is blindness for t hem. They are t hose who are called
from a place far away.'') and,
びる͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ¬∠ べ∠ツ∇ピら∠ ∇ャや∠ヱ り∠ ヱ∠ や∠ギバ∠ ∇ャや ユ⊥ ヰ⊥ レ∠ ∇Βよ∠ ゅ∠レ∇Βボ∠ ∇ャぺ∠ヱ∠ ぴ
(We have put enmit y and hat red among t hem t ill t he Day of Resurrect ion.) Therefore, t heir
heart s are never unit ed. Rat her, t heir various groups and sect s will always have enmit y and
hat red for each ot her, because t hey do not agree on t he t rut h, and because t hey opposed you
and denied you. Allah's st at ement ,
びヮ⊥ zヤャや ゅ∠ワほ∠ヘ∠ ∇デぺ∠ ゆ
͡ ∇ゲエ
∠ ∇ヤャあ や⇔ケゅ∠ル ∇やヱ⊥ギ∠ホ∇ヱ∠ぺ べ∠ヨヤzミ⊥ ぴ
(Every t ime t hey kindled t he fire of war, Allah ext inguished it ;) means, every t ime t hey t ry t o
plot against you and kindled t he fire of war, Allah ext inguishes it and makes t heir plot s t urn
against t hem. Therefore, t heir evil plot s will ret urn t o harm t hem.
ぁょエ
͡ Α⊥ Ι
∠ ヮ⊥ zヤャや∠ヱ や⇔キゅ∠ジプ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ラ
∠ ∇ヲバ∠ ∇ジΑ∠ ヱ∠ ぴ
びリ
∠ Α͡ギジ͡ ∇ヘヨ⊥ ∇ャや
(and t hey (ever) st rive t o make mischief on eart h. And Allah does not like t he mischief-
makers.) It is t heir habit t o always st rive t o cause mischief on t he eart h, and Allah does not
like t hose wit h such behavior.
Had the People of the Book Adhered to their Book, they Would
Have Acquired the Good of this Life and the Hereafter
Allah said next ,
びユ͡ Β͡バレz ャや ろ
͡ ⇒zレィ
∠ ∇ユヰ⊥ ⇒∠レ∇ヤカ
∠ ∇キΙ
x ヱ∠ ∇ユヰ͡ わ͡ ⇒∠ゃΒあ シ
∠ ∇ユヰ⊥ ∇レハ
∠ ゅル∠ ∇ゲヘz ム∠ ャ∠ぴ
(We would indeed have expiat ed for t hem t heir sins and admit t ed t hem t o Gardens of pleasure
(in Paradise).) meaning We would have removed t he dangers from t hem and grant ed t hem t heir
obj ect ives.
メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ モ
∠ Β͡イル͡Ηや∠ヱ り∠ や∠ケ∇ヲわz ャや ∇やヲ⊥ョゅ∠ホぺ∠ ∇ユヰ⊥ ルz ぺ∠ ∇ヲャ∠ヱ∠ ぴ
び∇ユヰ͡ よあ ケz リあョ ∇ユヰ͡ Β∠ャま͡
(And if only t hey had act ed according t o t he Tawrah, t he Inj il, and what has (now) been sent
down t o t hem from t heir Lord,) meaning, t he Qur'an, as Ibn ` Abbas and ot hers said.
びユ͡ヰヤ͡ィ
⊥ ∇ケぺ∠ ろ
͡ ∇エゎ∠ リ͡ョヱ∠ ∇ユヰ͡ ホ͡ ∇ヲプ∠ リ͡ョ ∇やヲ⊥ヤミ∠ Ι
∂ぴ
(t hey would surely have got t en provision from above t hem and from underneat h t heir feet .)
Had t hey adhered t o t he Books t hat t hey have wit h t hem which t hey inherit ed from t he
Prophet s, wit hout alt ering or changing t hese Books, t hese would have direct ed t hem t o follow
t he t rut h and implement t he revelat ion t hat Allah sent Muhammad wit h. These Books t est ify t o
t he Prophet 's t rut h and command t hat he must be followed. Allah's st at ement ,
びユ͡ヰヤ͡ィ
⊥ ∇ケぺ∠ ろ
͡ ∇エゎ∠ リ͡ョヱ∠ ∇ユヰ͡ ホ͡ ∇ヲプ∠ リ͡ョ ∇やヲ⊥ヤミ∠ Ι
∂ぴ
(t hey would surely have got t en provision from above t hem and from underneat h t heir feet .)
refers t o t he t remendous provision t hat would have descended t o t hem from t he sky and grown
for t hem on t he eart h. Allah said in anot her Ayah,
ユ͡ヰ∇Βヤ∠ハ
∠ ゅ∠レ∇エわ∠ ヘ∠ ャ∠ ∇や∇ヲボ∠ ゎz や∠ヱ ∇やヲ⊥レョ∠ や∠¬ ン∠ゲボ⊥ ∇ャや モ
∠ ∇ワぺ∠ ラ
z ぺ∠ ∇ヲャ∠ヱ∠ ぴ
びチ
͡ ∇ケΙ x や∠ヱ ¬͡ べ∠ヨジ
z ャや リ
∠ ョあ ろ∃ ⇒∠ミゲ∠ よ∠
(And if t he people of t he t owns had believed and had Taqwa, cert ainly, We should have opened
for t hem blessings from t he heaven and t he eart h.) Allah's st at ement ,
ラ
∠ ヲ⊥ャギ͡ ∇バΑ∠ ヮ͡ よ͡ ヱ∠ ペ
あエ∠ ∇ャゅ͡よ ∠ラヱ⊥ギ∇ヰ∠Α ∀るョz ぺ⊥ ヴ∠シヲ⊥ョ ュ͡ ∇ヲホ∠ リ͡ョヱ∠ ぴ
び
(And of t he people of Musa t here is a communit y who lead (t he men) wit h t rut h and est ablish
j ust ice t herewit h.) 7:159 and His st at ement about t he followers of ` Isa, peace be upon him,
びマ
∠ よあ ケz リ͡ョ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ョ ∇ヒヤあよ∠ メ
⊥ ヲ⊥シゲz ャや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
(O Messenger! Convey what has been sent down t o you from your Lord.)'' Al-Bukhari collect ed
t he short form of t his st ory here, but ment ioned t he full narrat ion in anot her part of his book.
Muslim in t he Book of Iman, At -Tirmidhi, and An-Nasa'i in t he Book of Tafsir of t heir Sunans also
collect ed t his Hadit h. In is recorded in t he Two Sahihs t hat ` A'ishah said, "If Muhammad hid
anyt hing from t he Qur'an, he would have hidden t his Ayah,
サ
∠ ゅzレャや ヴ∠ゼ∇ガ∠ゎ∠ヱ ヮ͡ Α͡ギ∇らョ⊥ ヮ⊥ ヤzャや ゅ∠ョ マ ∠ジ͡ ∇ヘル͡ ヴ͡プ ヴ͡ヘ∇ガゎ⊥ ヱ∠ ぴ
びヮ⊥ ⇒∠ゼ∇ガゎ∠ ラ∠ぺ ペ
ぁェ ∠ ぺ∠ ヮ⊥ ヤzャや∠ヱ
(But you did hide in yourself t hat which Allah will make manifest , you did fear t he people while
Allah had a bet t er right t hat you should fear Him.)'' Al-Bukhari recorded t hat Az-Zuhri said,
"From Allah comes t he Message, for t he Messenger is it s deliverance and for us is submission t o
it .'' The Ummah of Muhammad has t est ified t hat he has delivered t he Message and fulfilled t he
t rust , when he asked t hem during t he biggest gat hering in his speech during t he Farewell Haj j .
At t hat t ime, t here were over fort y t housand of his Companions. Muslim recorded t hat Jabir bin
` Abdullah said t hat t he Messenger of Allah said in his speech on t hat day,
びヮ⊥ わ∠ ャ∠ゅ∠シケ͡ ろ
∠ ∇ピヤzよ∠ ゅ∠ヨプ∠ ∇モバ∠ ∇ヘゎ∠ ∇ユャz ラ͡まヱ∠ ぴ
(And if you do not , t hen you have not conveyed His Message.) meaning: If you do not convey t o
t he people what I sent t o you, t hen you have not conveyed My Message. Meaning, t he Prophet
knows t he consequences of t his failure. ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas
comment ed on t he Ayah,
びヮ⊥ わ∠ ャ∠ゅ∠シケ͡ ろ
∠ ∇ピヤzよ∠ ゅ∠ヨプ∠ ∇モバ∠ ∇ヘゎ∠ ∇ユャz ラ͡まヱ∠ ぴ
(And if you do not , t hen you have not conveyed His Message.) "It means, if you hide only one
Ayah t hat was revealed t o you from your Lord, t hen you have not conveyed His Message.''
Allah's st at ement ,
びサ
͡ ゅzレャや リ
∠ ョ͡ マ
∠ ヨ⊥ ダ
͡ ∇バΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(Allah will prot ect you from mankind.) means, you convey My Message and I will prot ect , aid
and support you over your enemies and will grant you vict ory over t hem. Therefore, do not
have any fear or sadness, for none of t hem will be able t o t ouch you wit h harm. Before t his
Ayah was revealed, t he Prophet was being guarded, as Imam Ahmad recorded t hat ` A'ishah said
t hat t he Prophet was vigilant one night when she was next t o him; she asked him, "What is t he
mat t er, O Allah's Messenger'' He said,
ヶ͡レシ
⊥ ゲ⊥ ∇エΑ∠ ヶ͡よゅ∠エ∇タぺ∠ ∇リョ͡ ゅ⇔エ͡ャゅ∠タ ゅ⇔ヤィ
⊥ ケ∠ ろ∠ ∇Βャ∠»
«る∠ヤ∇Βヤzャや
(Would t hat a pious man from my companions guard me t onight !) She said, "Suddenly we heard
t he clat t er of arms. The Prophet said,
«∨や∠グワ∠ ∇リョ∠ »
(Who is t hat ''.) He (t he new comer) replied, "I am Sa` d bin Malik (Sa` d bin Abi Waqqas).'' The
Prophet asked,
びサ
͡ ゅzレャや リ
∠ ョ͡ マ
∠ ヨ⊥ ダ
͡ ∇バΑ∠ ヮ⊥ ヤzャや∠ヱぴ
(Allah will prot ect you from mankind) was revealed.'' She added; "The Prophet raised his head
from t he room and said;
ゴz ハ
∠ ぶ
⊥ や ヶ͡レヨ∠ ダ
∠ ハ
∠ ∇ギボ∠ プ∠ やヲ⊥プゲ͡ ダ
∠ ∇ルや サ
⊥ ゅzレャや ゅ∠ヰΑぁ ぺ∠ ゅ∠Α»
«モ∠ィヱ∠
(O people! Go away, for Allah will prot ect me.)''' At -Tirmidhi recorded it and said,"This Hadit h
is Gharib.'' It was also recorded by Ibn Jarir, and Al-Hakim in his Must adrak, where he said, "It s
chain is Sahih, but t hey did not record it .'' Allah's st at ement ,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ∠ ∇ヲボ∠ ∇ャや ン͡ギ∇ヰΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
(Verily, Allah guides not t hose who disbelieve.) means, O Muhammad, you convey, and Allah
guides whom He wills, and misguides whom He wills. In ot her Ayat , Allah said,
びゆ
⊥ ゅ∠ジエ
͡ ∇ャや ゅ∠レ∇Βヤ∠ハ
∠ ヱ∠ ヒ⊥ ⇒∠ヤら∠ ∇ャや マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ヨルz ͡み∠プぴ
(Your dut y is only t o convey and on Us is t he reckoning.)
び¬∃ ∇ヴセ
∠ ヴ∠ヤハ
∠ ∇ユわ⊥ ∇ジャ∠ ょ
͡ ⇒∠わム͡ ∇ャや モ
∠ ∇ワほ∠⇒∠Αぴ
(O People of t he Script ure! You have not hing...) meaning no real religion unt il you adhere t o
and implement t he Tawrah and t he Inj il. That is, unt il you believe in all t he Books t hat you
have t hat Allah revealed t o t he Prophet s. These Books command following Muhammad and
believing in his prophecy, all t he while adhering t o his Law. Before, we explained Allah's
st at ement ,
マ
∠ よあ ケz リ͡ョ マ
∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べzョ ユ⊥ヰ∇レョあ や⇔ゲΒ͡んミ∠ ラ z ギ∠ Α͡ゴΒ∠ ャ∠ヱ∠ ぴ
びや⇔ゲ∇ヘミ⊥ ヱ∠ ゅ⇔レ⇒∠Β∇ピデ ⊥
(Verily, t he revelat ion t hat has come t o you from your Lord makes many of t hem increase in
rebellion and disbelief.)
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ュ͡ ∇ヲボ∠ ∇ャや ヴ∠ヤハ
∠ サ
∠ ∇ほゎ∠ Κ
∠ プ∠ ぴ
(So do not grieve for t he people who disbelieve), Do not be sad or t aken aback by t heir
disbelief. Allah said next ,
び∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ラ
z ま͡ぴ
(Surely, t hose who believe) referring t o Muslims,
び∇やヱ⊥キゅ∠ワ リ
∠ Α͡グャzや∠ヱぴ
(t hose who are t he Jews) who were ent rust ed wit h t he Tawrah,
びラ
∠ ヲ⊥ゃら͡ ⇒zダャや∠ヱぴ
(and t he Sabians. ..) a sect from t he Christ ians and Magians who did not follow any part icular
religion, as Muj ahid st at ed. As for t he Christ ians, t hey are known and were ent rust ed wit h t he
Inj il. The meaning here is t hat if each of t hese groups believed in Allah and t he Hereaft er,
which is t he Day of Judgement and Reckoning, and performed good act ions, which t o be so,
must conform t o Muhammad's Law, aft er Muhammad was sent t o all mankind and t he Jinns. If
any of t hese groups held t hese beliefs, t hen t hey shall have no fear of what will come or
sadness regarding what t hey lost , nor will grief ever affect t hem. We discussed a similar Ayah
before in Surat Al-Baqarah 2:62 .
∇ユヰ͡ ∇Βャ∠ま͡ べ∠レ∇ヤシ
∠ ∇ケぺ∠ヱ∠ モ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ∠ベゅ∠んΒ͡ョ ゅ∠ル∇グカ ∠ ぺ∠ ∇ギボ∠ ャ∠ぴ
∇ユヰ⊥ ジ⊥ ヘ⊥ ル∠ぺ ン∠ヲ∇ヰゎ∠ Ι ∠ ゅ∠ヨよ͡ ∀メヲ⊥シ∠ケ ∇ユワ⊥ ¬∠ べ∠ィ ゅ∠ヨヤzミ⊥ Κ ⇔シ ⊥ ケ⊥
ラ
∠ ヲ⊥ムゎ∠ Ι z ぺ∠ ∇やヲ⊥らジ͡ェ
∠ ヱ∠ - ラ ∠ ヲ⊥ヤわ⊥ ∇ボΑ∠ ゅ⇔ボΑ͡ゲプ∠ ヱ∠ ∇やヲ⊥よグz ミ∠ ゅ⇔ボΑ͡ゲプ∠
∇やヲ⊥ヨハ ∠ zユを⊥ ∇ユヰ͡ ∇Βヤ∠ハ∠ ヮ⊥ zヤャや ゆ
∠ ゅ∠ゎ zユを⊥ ∇やヲぁヨタ ∠ ヱ∠ ∇やヲ⊥ヨバ∠ プ∠ る∀ レ∠ ∇わプ͡
び ∠ラヲ⊥ヤ∠ヨ∇バ∠Α ゅ∠ヨよ͡ ∀ゲΒ͡ダ∠よ ヮ⊥ ヤzャや∠ヱ ∇ユヰ⊥ ∇レョあ ∀ゲΒ͡んミ∠ ∇やヲぁヨタ ∠ ヱ∠
(70. Verily, We t ook t he covenant of t he Children of Israel and sent Messengers t o t hem.
Whenever t here came t o t hem a Messenger wit h what t hey t hemselves desired not , a group of
t hem t hey called liars, and ot hers among t hem t hey killed.) (71. They t hought t here will be no
Fit nah (t rial or punishment ), so t hey became blind and deaf; aft er t hat Allah t urned t o t hem
(wit h forgiveness); yet again many of t hem became blind and deaf. And Allah is t he All-Seer of
what t hey do.) Allah reminds t hat He t ook t he covenant and pledges from t he Children of Israel
t o hear and obey Him and His Messenger. They broke t hese pledges and covenant s and followed
t heir lust s and desires inst ead of t he law, and whichever part of t he law t hey agreed wit h, t hey
t ook it . Ot herwise, t hey abandoned it , if it did not conform t o t heir desires. This is why Allah
said,
びzユを⊥ ∇やヲぁヨタ
∠ ヱ∠ ぴ
(yet t hey became blind and deaf) again,
びゅ⇔Β∂ ら͡ ル∠ ヴ͡レヤ∠バ∠ ィ
∠ ヱ∠ ょ
∠ ⇒∠わム͡ ∇ャや ヴ
∠ ル͡ ゅ∠ゎや∠¬ ヮ͡ ヤzャや ギ⊥ ∇らハ
∠ ヴあルま͡ぴ
(Verily, I am a servant of Allah, He has given me t he Script ure and made me a Prophet .) unt il
he said,
ヅ
∀ ゲ∠ タ
͡ や∠グ⇒∠ワ ロ⊥ ヱ⊥ギら⊥ ∇ハゅ∠プ ∇ユム⊥ よぁ ケ∠ ヱ∠ ヴあよケ∠ ヮ∠ ヤzャや ラz ま͡ヱ∠ ぴ
び ∀ユΒ͡ボわ∠ ∇ジョぁ
("And verily Allah is my Lord and your Lord. So worship Him (Alone). That is t he st raight pat h.'')
He also proclaimed t o t hem when he was a man, aft er he was sent as a Prophet , commanding
t hem t o worship his Lord and t heir Lord, alone wit hout part ners,
ラ
∠ ヱ⊥キ ゅ∠ョ ゲ⊥ ヘ͡ ∇ピΑ∠ ヱ∠ ヮ͡ よ͡ ポ
∠ ゲ∠ ∇ゼΑ⊥ ラ∠ぺ ゲ⊥ ヘ͡ ∇ピΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡ぴ
び¬⊥ べ∠ゼΑ∠ リ∠ヨャ͡ マ
∠ ャ͡ク∠
(Verily, Allah forgives not t hat part ners should be set up wit h Him (in worship), but He forgives
except t hat (anyt hing else) t o whom He wills.) and,
∇ラぺ∠ る͡ レz イ ∠ ∇ャや ょ ∠ ⇒∠エ∇タぺ∠ ケ͡ ゅzレャや ょ ⊥ ⇒∠エ∇タぺ∠ ン∠キゅ∠ルヱ∠ ぴ
∇やヲ⊥ャゅ∠ホ ヮ⊥ zヤャや ユ⊥ ム⊥ ホ∠ コ∠ ケ∠ ゅzヨョ͡ ∇ヱぺ∠ ¬͡ べ∠ヨ∇ャや リ
∠ ョ͡ ゅ∠レ∇Βヤ∠ハ
∠ ∇やヲ⊥ツΒ͡プぺ∠
びリ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ヴ∠ヤハ∠ ゅ∠ヨヰ⊥ ョ∠ ゲz ェ
∠ ヮ∠ ヤzャや ラ
z ま͡
(And t he dwellers of t he Fire will call t o t he dwellers of Paradise; "Pour on us some wat er or
anyt hing t hat Allah has provide you wit h.'' They will say: "Allah has forbidden bot h t o t he
disbelievers.'') It is recorded in t he Sahih t hat t he Prophet had someone proclaim t o t he people,
«る∠レ͡ョ∇ぽョ⊥ »
(Only a believing soul...) This is why Allah said t hat ` Isa said t o t he Children of Israel,
る∠ レz イ
∠ ∇ャや ヮ͡ Β∠ヤハ
∠ ヮ⊥ zヤャや ュ∠ ゲz ェ
∠ ∇ギボ∠ プ∠ ヮ͡ ヤzャゅ͡よ ∇ポゲ͡ ∇ゼΑ⊥ リ∠ョ ヮ⊥ zルま͡ぴ
びケ∃ ゅ∠ダル∠ぺ ∇リョ͡ リ∠ Β͡ヨヤ͡⇒zヌヤ͡ャ ゅ∠ョヱ∠ ケ⊥ ゅzレャや ロ⊥ や∠ヱ∇ほョ∠ ヱ∠
(Verily, whosoever set s up part ners wit h Allah, t hen Allah has forbidden Paradise for him, and
t he Fire will be his abode. And t here are no helpers for t he wrongdoers.) There is no help from
Allah, nor anyone who will support or prot ect t hem from t he st at e t hey will be in. Allah's
st at ement ,
びる∃ ん∠ ⇒∠ヤを∠ ゑ
⊥ ヤ͡⇒∠を ヮ∠ ヤzャや ラ
z ま͡ ∇やヲ⊥ャゅ∠ホ リ
∠ Α͡グャzや ゲ∠ ヘ∠ ミ∠ ∇ギボ∠ ャzぴ
(Surely, t hey have disbelieved who say: "Allah is t he t hird of t hree.") Muj ahid and several
ot hers said t hat t his Ayah was revealed about t he Christ ians in part icular. As-Suddi and ot hers
said t hat t his Ayah was revealed about t aking ` Isa and his mot her as gods besides Allah, t hus
making Allah t he t hird in a t rinit y. As-Suddi said, "This is similar t o Allah's st at ement t owards
t he end of t he Surah,
サ
͡ ゅzレヤ͡ャ ろ
∠ ヤ⊥ホ ろ
∠ ル∠¬ぺ∠ ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
メ
∠ ゅ∠ホ ヮ͡ ヤzャや ラ͡ ヱ⊥キ リ͡ョ リ ͡ ∇Βヰ∠ ⇒∠ャま͡ ヴ
∠ ョあ ぺ⊥ヱ∠ ヴ͡ルヱ⊥グ͡ガゎz や
びマ
∠ レ∠ ⇒∠エ∇らシ⊥
(And (remember) when Allah will say: "O ` Isa, son of Maryam! Did you say unt o men: ` Worship
me and my mot her as t wo gods besides Allah' He will say, "Glory be t o You!") 5:116 . Allah
replied,
びギ∀ ェ
͡ ヱ∠ ヮ∀ ⇒∠ャま͡ Ι
z ま͡ ∃ヮ⇒∠ャ͡ま ∇リョ͡ ゅ∠ョヱ∠ ぴ
(But t here is no god but One God.) meaning t here are not many wort hy of worship but t here is
only One God wit hout part ners, and He is t he Lord of all creat ion and all t hat exist s. Allah said
next , while t hreat ening and admonishing t hem,
びラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ゅzヨ∠ハ ∇やヲ⊥ヰわ∠ レ∠Α ∇ユャz ラ͡まヱ∠ ぴ
(And if t hey cease not from what t hey say, ) t heir lies and false claims,
ヴ͡レら∠ ャあ Κ
⇔ ん∠ ョ∠ ヮ⊥ ⇒∠レ∇ヤバ∠ ィ
∠ ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇ヨバ∠ ∇ルぺ∠ ∀ギ∇ら∠ハ Ι
z ま͡ ヲ∠ ワ⊥ ∇ラま͡ぴ
びモ ∠ Α͡¬ゲ∠ ∇シま͡
(He ` Isa was not more t han a servant . We grant ed Our favor t o him, and We made him an
example for t he Children of Israel.) Allah said next ,
び∀る∠ボΑあギ͡タ ヮ⊥ ぁョぺ⊥ヱ∠ ぴ
(His mot her was a Siddiqah) for she believed in Allah wit h complet e t rust in Him. This is t he
highest rank she was given, which proves t hat she was not a Prophet . Allah said next ,
びュ∠ ゅ∠バト
z ャや ラ
͡Κ
∠ ミ⊥ ∇ほΑ∠ ゅ∠ルゅ∠ミぴ
(They bot h used t o eat food) needing nourishment and t o relieve t he call of nat ure. Therefore,
t hey are j ust servant s like ot her servant s, not gods as ignorant Christ ian sect s claim, may
Allah's cont inued curses cover t hem unt il t he Day of Resurrect ion. Allah said next ,
びろ
͡ ⇒∠ΑΙ
x や ユ⊥ ヰ⊥ ャ∠ リ
⊥ あΒら∠ ル⊥ ブ
∠ ∇Βミ∠ ∇ゲヌ
⊥ ∇ルやぴ
(Look how We make t he Ayat clear t o t hem. ) making t hem unequivocal and plain,
びラ
∠ ヲ⊥ムプ∠ ∇ぽΑ⊥ ヴzルぺ∠ ∇ゲヌ
⊥ ∇ルや zユを⊥ ぴ
(yet look how t hey are deluded away (from t he t rut h).) look at t he opinions, misguided ideas,
and claims t hey cling t o, even aft er Our clarificat ion and plain, unequivocal explanat ion.
や⇔ゲ∂ ッ
∠ ∇ユム⊥ ャ∠ マ ⊥ ヤ͡∇ヨΑ∠ Ι∠ ゅ∠ョ ヮ͡ ヤzャや ラ ͡ ヱ⊥キ リ͡ョ ラ ∠ ヱ⊥ギら⊥ ∇バゎ∠ ぺ∠ ∇モホ⊥ ぴ
モ∠ ∇ワほ∠⇒∠Α ∇モホ⊥ - ユ⊥ Β͡ヤバ∠ ∇ャや ノ⊥ Β͡ヨジ z ャや ヲ∠ ワ⊥ ヮ⊥ ヤzャや∠ヱ ゅ⇔バ∇ヘル∠ Ι ∠ ヱ∠
∇やヲ⊥バら͡ わz ゎ∠ Ι
∠ ヱ∠ ペあエ ∠ ∇ャや ゲ∠ ∇Βビ∠ ∇ユム⊥ レ͡ Α͡キ ヴ͡プ ∇やヲ⊥ヤ∇ピゎ∠ Ι
∠ ょ ͡ ⇒∠わム͡ ∇ャや
や⇔ゲΒ͡んミ∠ ∇やヲぁヤッ ∠ ぺ∠ヱ∠ モ ⊥ ∇らホ∠ リ͡ョ ∇やヲぁヤッ ∠ ∇ギホ∠ ュ∃ ∇ヲホ∠ ¬∠ へ∠ヲ∇ワぺ∠
びモ ͡ Β͡らジ z ャや ¬͡ へ∠ヲシ
∠ リ∠ハ ∇やヲぁヤッ ∠ ヱ∠
(76. Say: "How do you worship besides Allah somet hing which has no power eit her t o harm or t o
benefit you But it is Allah Who is t he All-Hearer, All-Knower.'') (77. Say: "O People of t he
Script ure! Exceed not t he limit s in your religion beyond t he t rut h, and do not follow t he vain
desires of people who went ast ray before and who misled many, and st rayed (t hemselves) from
t he right pat h.'')
び∇モホ⊥ ぴ
(Say) O Muhammad, t o t hose from among t he Children of Adam, such as t he Christ ians, who
worship ot her t han Allah,
Ι
∠ ヱ∠ や⇔ゲ∂ ッ
∠ ∇ユム⊥ ャ∠ マ
⊥ ヤ͡∇ヨΑ∠ Ι
∠ ゅ∠ョ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ラ
∠ ヱ⊥ギら⊥ ∇バゎ∠ ぺ∠ぴ
びゅ⇔バ∇ヘル∠
(How do you worship besides Allah somet hing which has no power eit her t o harm or t o benefit
you) meaning, which cannot prevent harm for you nor bring about your benefit ,
びペ
あエ∠ ∇ャや ゲ∠ ∇Βビ
∠ ∇ユム⊥ レ͡ Α͡キ ヴ͡プ ∇やヲ⊥ヤ∇ピゎ∠ Ι
∠ ょ
͡ ⇒∠わム͡ ∇ャや モ
∠ ∇ワほ∠⇒∠Α ∇モホ⊥ ぴ
(Say: "O People of t he Scipt ure! Exceed not t he limit s in your religion beyond t he t rut h,)
Meaning: Do not exceed t he limit s concerning t he t rut h and exaggerat ion in praising whom you
were commanded t o honor. You exaggerat ed in his case and elevat ed him from t he rank of
Prophet t o t he rank of a god. You did t his wit h ` Isa, who was a Prophet , yet you claimed t hat
he is god besides Allah. This error occurred because you followed your t eachers, t he advocat es
of misguidance who came before your t ime and who,
びモ
͡ Β͡らジ
z ャや ¬͡ へ∠ヲシ
∠ リ∠ハ ∇やヲぁヤッ
∠ ヱ∠ や⇔ゲΒ͡んミ∠ ∇やヲぁヤッ
∠ ぺ∠ヱ∠ ぴ
(...and who misled many, and st rayed (t hemselves) from t he right pat h,) deviat ed from t he
st raight pat h, t o t he pat h of misguidance and deviat ion.
ラ
͡ ゅ∠ジャ͡ ヴ∠ヤハ ∠ モ ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ リ͡ョ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや リ ∠ バ͡ ャ⊥ぴ
∇やヲ⊥ルゅ∠ミヱz や∇ヲ∠ダ∠ハ ゅ∠ヨよ͡ マ ∠ ャ͡ク ユ∠ Α∠ ∇ゲョ∠ リ ͡ ∇よや ヴ∠ジΒ͡ハヱ∠ ∠キヱ⊥ヱや∠キ
ロ⊥ ヲ⊥ヤバ∠ プ∠ ゲ∃ ム∠ レぁョ リ∠ハ ラ ∠ ∇ヲヰ∠ ⇒∠レわ∠ Α∠ Ι∠ ∇やヲ⊥ルゅ∠ミ - ラ ∠ ヱ⊥ギわ∠ ∇バΑ∠
∇ユヰ⊥ ∇レョあ や⇔ゲΒ͡んミ∠ ン∠ゲゎ∠ - ラ ∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ ザ ∠ ∇ゃら͡ ャ∠
∇ユヰ⊥ ジ⊥ ヘ⊥ ル∠ぺ ∇ユヰ⊥ ャ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ョ ザ ∠ ∇ゃら͡ ャ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや ラ ∠ ∇ヲャzヲ∠ わ∠ Α∠
-ラ ∠ ヱ⊥ギヤ͡⇒∠カ ∇ユワ⊥ ͡ゆや∠グ∠バ∇ャや ヴ͡プヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠ ヮ⊥ zヤャや テ ∠ガ ͡シ ∠ ラ∠ぺ
ゅ∠ョ ヮ͡ ∇Βャ∠ま͡ メ∠ ゴ͡ ∇ルぺ⊥ ゅ∠ョヱ∠ ヴ あ ら͡ レz ャやヱ ヮ͡ ヤ∇ャゅ͡よ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ やヲ⊥ルゅ∠ミ ∇ヲャ∠ヱ∠
びラ ∠ ヲ⊥ボジ ͡ ⇒∠プ ∇ユヰ⊥ ∇レョあ や⇔ゲΒ͡んミ∠ リ z ム͡ ⇒∠ャヱ∠ ¬∠ べ∠Βャ͡∇ヱぺ∠ ∇ユワ⊥ ヱ⊥グガ ∠ ゎz や
(78. Those among t he Children of Israel who disbelieved were cursed by t he t ongue of Dawud
and ` Isa, son of Maryam. That was because t hey disobeyed (Allah and t he Messengers) and
were ever t ransgressing (beyond t he bounds).) (79. They used not t o forbid one anot her from
t he evil t hey commit t ed. Vile indeed was what t hey used t o do.) (80. You see many of t hem
t aking t he disbelievers as t heir friends. Evil indeed is t hat which t hey have sent forward before
t hemselves; for t hat (reason) Allah is wrat h wit h t hem, and in t orment t hey will abide.) (81.
And had t hey believed in Allah, and in t he Prophet and in what has been revealed t o him, never
would t hey have t aken t hem as friends; but many of t hem are rebellious.)
Allah Cursed the Disbelievers Among the Children of Israel
Allah st at es t hat He has cursed t he disbelievers among t he Children of Israel long ago, and
revealed t his fact t o His Prophet s Dawud and ` Isa, son of Maryam. He cursed t hem because
t hey disobeyed Allah and t ransgressed against His creat ures. Al-` Awfi report ed t hat Ibn ` Abbas
said, "They were cursed in t he Tawrah, t he Inj il, t he Zabur (Psalms) and t he Furqan (Qur'an).''
Allah t hen st at es t hat during t heir t ime, t heir habit was t hat ,
びラ
∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミ ゅ∠ョ ザ
∠ ∇ゃら͡ ャ∠ぴ
(Vile indeed was what t hey used t o do.)
ゅ∠ワ∠ギ͡ヰ∠セ ∇リョ∠ ラ
∠ ゅ∠ミ チ͡ ∇ケほ∠∇ャや ヶ͡プ る⊥ ゃ∠ Β͡トガ ∠ ∇ャや ろ ͡ ヤ∠ヨ͡ ハ
⊥ や∠クま͡»
ゆ
∠ ゅ∠ビ ∇リヨ∠ ミ∠ ラ ∠ ゅ∠ミ ゅ∠ワゲ∠ ム∠ ∇ルほ∠プ∠ り⇔ ゲz ョ∠ メ∠ ゅ∠ホヱ∠ ∩ゅ∠ヰワ∠ ゲ͡ ム∠ プ∠
∇リヨ∠ ミ∠ ラ∠ ゅ∠ミ ゅ∠ヰΒ∠ ッ
͡ ゲ∠ プ∠ ゅ∠ヰ∇レハ ∠ ゆ ∠ ゅ∠ビ ∇リョ∠ ヱ∠ ∩ゅ∠ヰ∇レハ ∠
«ゅ∠ワ∠ギ͡ヰ∠セ
(When sin is commit t ed on t he eart h, t hen whoever wit nesses it and hat es - (once he said):
forbids it , will be like t hose who did not wit ness it . Whoever was absent from it , but agreed
wit h it , will be like t hose who wit ness it .) Only Abu Dawud recorded t his Hadit h. Abu Dawud
recorded t hat one of t he Companions said t hat t he Prophet said,
ペ
zエ∠ ∇ャや メ
∠ ヲ⊥ボΑ∠ ∇ラぺ∠ サ
͡ ゅzレャや る⊥ ら∠ ∇Βワ∠ ゅ⇔ヤィ
⊥ ケ∠ リ
z バ∠ レ∠ ∇ヨΑ∠ ゅ∠ャ ゅ∠ャぺ∠»
«ヮ∠ヨヤ͡ハ ∠ や∠クま͡
(Behold! Fear from people should not prevent one from saying t he t rut h if he knows it .) Abu
Sa` id t hen cried and said, "By Allah! We have seen some errors, but we feared (t he people).''
Anot her Hadit h t hat Abu Sa` id narrat ed st at es t hat t he Messenger of Allah said,
«ゲ͡もゅ∠ィ ラ
∃ ゅ∠ト∇ヤシ
⊥ ギ∠ ∇レハ
͡ ペ
∠ェ∠ る⊥ ヨ∠ ヤ͡ミ∠ キ͡ ゅ∠ヰイ
͡ ∇ャや モ
⊥ツ
∠ ∇プぺ∠»
(The best Jihad is a word of t rut h proclaimed before an unj ust ruler.) Recorded by Abu Dawud,
At -Tirmidhi, and Ibn Maj ah. At -Tirmidhi said, "Hasan Gharib from t his rout e of narrat ion.'' Imam
Ahmad recorded t hat Hudhayfah said t hat t he Prophet said,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ラ
∠ ∇ヲャzヲ∠ わ∠ Α∠ ∇ユヰ⊥ ∇レョあ や⇔ゲΒ͡んミ∠ ン∠ゲゎ∠ ぴ
(You see many of t hem t aking t he disbelievers as t heir friends.) Muj ahid said t hat t his Ayah
refers t o t he hypocrit es. Allah's st at ement ,
び∇ユヰ⊥ ジ
⊥ ヘ⊥ ル∠ぺ ∇ユヰ⊥ ャ∠ ∇ろョ∠ ギz ホ∠ ゅ∠ョ ザ
∠ ∇ゃら͡ ャ∠ぴ
(Evil indeed is t hat which t hey have sent forward before t hemselves;) by giving t heir loyalt y
and support t o t he disbelievers, inst ead of t he believers. This evil act caused t hem t o have
hypocrisy in t heir heart s and brought t hem t he anger of Allah, t hat will remain wit h t hem unt il
t he Day of Ret urn. Allah said;
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ヮ⊥ ヤzャや テ
∠ガ͡シ
∠ ラ∠ぺぴ
(for t hat (reason) Allah is wrat h wit h t hem) because of what t hey did. Allah next said t hat ,
びラ
∠ ヱ⊥ギヤ͡⇒∠カ ∇ユワ⊥ ゆ
͡ や∠グバ∠ ∇ャや ヴ͡プヱ∠ ぴ
(in t orment t hey will abide) on t he Day of Resurrect ion. Allah's st at ement ,
ヮ͡ ∇Βャ∠ま͡ メ
∠ ゴ͡ ∇ルぺ⊥ ゅ∠ョヱ∠ ヴ
あ ら͡ レzャやヱ ヮ͡ ヤ∇ャゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ やヲ⊥ルゅ∠ミ ∇ヲャ∠ヱ∠ ぴ
び¬∠ べ∠Βャ͡∇ヱぺ∠ ∇ユワ⊥ ヱ⊥グガ
∠ ゎz や ゅ∠ョ
(And had t hey believed in Allah, and in t he Prophet and in what has been revealed t o him,
never would t hey have t aken t hem as friends.) meaning, had t hey sincerely believed in Allah,
His Messenger and t he Qur'an, t hey would not have commit t ed t he evil act of support ing t he
disbelievers in secret and being enemies wit h t hose who believe in Allah, t he Prophet and what
was revealed t o him,
びラ
∠ ヲ⊥ボジ
͡ ⇒∠プ ∇ユヰ⊥ ∇レョあ や⇔ゲΒ͡んミ∠ リ
z ム͡ ⇒∠ャヱ∠ ぴ
(but many of t hem are rebellious). disobedient t o Allah and His Messenger and defiant of t he
Ayat of His revelat ion t hat He sent down.
∇やヲ⊥ャゅ∠ホ リ
∠ Α͡グャzや ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グヤzャあ り⇔ キz ヲ∠ ョz ∇ユヰ⊥ よ∠ ゲ∠ ∇ホぺ∠ ラ
z ギ∠ イ
͡ わ∠ ャ∠ヱ∠ ぴ
びン∠ケゅ∠ダル∠ ゅzル͡ま
(and you will find t he nearest in love t o t he believers t hose who say: "We are Christ ians.'')
refers t o t hose who call t hemselves Christ ians, who follow t he religion of t he Messiah and t he
t eachings of his Inj il. These people are generally more t olerant of Islam and it s people,
because of t he mercy and kindness t hat t heir heart s acquired t hrough part of t he Messiah's
religion. In anot her Ayah, Allah said;
Ι
∠ ∇ユヰ⊥ ルz ぺ∠ヱ∠ ゅ⇔ルゅ∠ら∇ワケ⊥ ヱ∠ リ
∠ Β͡ジΒあジホ͡ ∇ユヰ⊥ ∇レョ͡ ラz ほ∠よ͡ マ
∠ ャ͡クぴ
びラ
∠ ヱ⊥ゲら͡ ∇ムわ∠ ∇ジΑ∠
(That is because among t hem are Qissisin (priest s) and Ruhban (monks), and t hey are not
proud.) This means t hat among t hem are Qissisin (priest s). The word Ruhban refers t o one
dedicat ed t o worship. Allah said,
Ι
∠ ∇ユヰ⊥ ルz ぺ∠ヱ∠ ゅ⇔ルゅ∠ら∇ワケ⊥ ヱ∠ リ
∠ Β͡ジΒあジホ͡ ∇ユヰ⊥ ∇レョ͡ ラz ほ∠よ͡ マ
∠ ャ͡クぴ
びラ
∠ ヱ⊥ゲら͡ ∇ムわ∠ ∇ジΑ∠
(That is because among t hem are priest s and monks, and t hey are not proud.) This describes
t hem wit h knowledge, worship and humbleness, along wit h following t he t rut h and fairness.
びリ
∠ Α͡ギヰ͡ ⇒zゼャや ノ∠ ョ∠ ゅ∠レ∇らわ⊥ ∇ミゅ∠プ ゅzレョ∠ や∠¬ べ∠レよz ケ∠ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ぴ
(They say: "Our Lord! We believe; so writ e us down among t he wit nesses.'') who t est ify t o t he
t rut h and believe in it .
ペ
あエ∠ ∇ャや リ∠ ョ͡ ゅ∠ル¬∠ べ∠ィ ゅ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ リ ⊥ ョ͡ ∇ぽル⊥ Ι ∠ ゅ∠レ∠ャ ゅ∠ョヱ∠ ぴ
び ∠リΒ͡エ͡ヤ⇒zダャや ュ͡ ∇ヲボ∠ ∇ャや ノ∠ ョ∠ ゅ∠レよぁ ケ∠ ゅ∠レヤ∠カ͡ ∇ギΑ⊥ ラ∠ぺ ノ⊥ ヨ∠ ∇トル∠ ヱ∠
("And why should we not believe in Allah and in t hat which has come t o us of t he t rut h And We
wish t hat our Lord will admit us (in Paradise) along wit h t he right eous people.'') Such sect of
Christ ians are t hose ment ioned in Allah's st at ement ,
メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ヮ͡ ヤzャゅ͡よ リ⊥ ョ͡ ∇ぽΑ⊥ リ∠ヨャ∠ ょ
͡ ⇒∠わム͡ ∇ャや モ ͡ ∇ワぺ∠ ∇リョ͡ ラ z ま͡ヱ∠ ぴ
びヮ͡ ヤzャ リ
∠ Β͡バゼ
͡ ⇒∠カ ∇ユヰ͡ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ョヱ∠ ∇ユム⊥ ∇Βャ∠ま͡
(And t here are, cert ainly, among t he People of t he Script ure, t hose who believe in Allah and in
t hat which has been revealed t o you, and in t hat which has been revealed t o t hem, humbling
t hemselves before Allah.) 3:199 and,
びリ
∠ Β͡ヤヰ͡ ⇒∠イ∇ャや ヴ͡ピわ∠ ∇らル∠ Ι
∠ぴ
("We seek not t he ignorant .'') 28:55 This is why Allah said here,
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ¬⊥ へ∠ゴィ
∠ マ
∠ ャ͡ク∠ ヱ∠ ぴ
(Such is t he reward of good-doers) who follow t he t rut h and obey it wherever, whenever and
wit h whomever t hey find it . Allah t hen describes t he condit ion of t he miserable.
びユ͡ Β͡エイ
∠ ∇ャや ょ
⊥ ⇒∠エ∇タぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(t hey shall be t he dwellers of t he (Hell) Fire.) For t hey are t he people of t he Fire who will
ent er and reside in it (et ernally).
ウ
⊥ ム͡ ∇ルぺ∠ヱ∠ ∩⊥ュゅ∠ルぺ∠ヱ∠ ∩ヶあヤタ∠ ぺ⊥ヱ∠ ∩⊥ゲト ͡ ∇プぺ⊥ヱ∠ ュ⊥ ヲ⊥タぺ∠ ヶあレム͡ ャ»
∇グカ
⊥ ∇ほΑ∠ ∇ユャ∠ ∇リョ∠ ヱ∠ ∩ヶあレョ͡ ヲ∠ ヰ⊥ プ∠ ヶ͡わレz ジ
⊥ よ͡ グ∠ カ
∠ ぺ∠ ∇リヨ∠ プ∠ ∩∠¬ゅ∠ジレあ ャや
«ヶあレョ͡ ザ ∠ ∇Βヤ∠プ∠ ヶ͡わレz ジ
⊥ ͡よ
(I fast and break my fast , pray and sleep, and marry women. Whoever follows my Sunnah is of
me, and whoever abandons my Sunnah is not of me.)'' Ibn Abi Hat im also collect ed t his Hadit h.
Ibn Marduwyah recorded t hat Al-` Awfi said t hat Ibn ` Abbas narrat ed a similar Hadit h. It is
recorded in t he Two Sahihs t hat ` A'ishah said t hat some of t he Companions asked t he wives of
t he Prophet about t he act s of worship t hat he performed in privat e. One of t hem said, "I will
not eat meat ,'' anot her said, "I will not marry women,'' while t he t hird said, "I will not sleep on
t he bed.'' When t he Prophet heard t his st at ement , he said,
び∇やヱ⊥ギわ∠ ∇バゎ∠ Ι
∠ ヱ∠ ぴ
(and t ransgress not .) means, do not exaggerat e and make it hard for yourselves by prohibit ing
t he permissible t hings. Do not t ransgress t he limit s by excessively indulging in t he permissible
mat t ers; only use of it what sat isfies your need; and do not fall int o ext ravagance. Allah said in
ot her Ayat ,
び∇やヲ⊥プゲ͡ ∇ジゎ⊥ Ι
∠ ヱ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ヱぴ
(And eat and drink but wast e not by ext ravagance.) 7:31 , and,
ラ
∠ ゅ∠ミヱ∠ ∇やヱ⊥ゲわ⊥ ∇ボΑ∠ ∇ユャ∠ヱ∠ ∇やヲ⊥プゲ͡ ∇ジΑ⊥ ∇ユャ∠ ∇やヲ⊥ボヘ∠ ル∠ぺ へ∠クま͡ リ∠ Α͡グャzや∠ヱぴ
び ゅ⇔ョや∠ヲホ∠ マ ∠ ャ͡ク∠ リ∠ ∇Βよ∠
(And t hose, who, when t hey spend, are neit her ext ravagant nor miserly, but hold a medium
(way) bet ween t hose (ext remes).) 25:67 So Allah legislat ed a medium way bet ween t hose who
are ext reme and t hose who fall int o short comings, and it does not allow excessive applicat ion,
nor lack of applicat ion. This is why Allah said here,
∇やヱ⊥ギわ∠ ∇バゎ∠ Ι
∠ ヱ∠ ∇ユム⊥ ャ∠ ヮ⊥ ヤzャや モ
zェ
∠ ぺ∠ べ∠ョ ろ ͡ ⇒∠らΒあ デ∠ ∇やヲ⊥ョゲあ エ
∠ ゎ⊥ Ι∠ぴ
びリ
∠ Α͡ギわ∠ ∇バヨ⊥ ∇ャや ぁょエ͡ Α⊥ Ι
∠ ヮ∠ ヤzャや ラ
z ま͡
(Make not unlawful t he good t hings which Allah has made lawful t o you, and t ransgress not .
Verily, Allah does not like t he t ransgressors.) t hen He said,
びゅ⇔らあΒデ
∠ Κ
⇔ ⇒∠ヤェ
∠ ヮ⊥ ヤzャや ユ⊥ ム⊥ ホ∠ コ∠ ケ∠ ゅzヨョ͡ ∇やヲ⊥ヤミ⊥ ヱ∠ ぴ
(And eat of t he t hings which Allah has provided for you, lawful and good,) 5:88 , eat of t hose
it ems t hat are pure and lawful for you,
びラ
∠ ヲ⊥レョ͡ ∇ぽョ⊥ ヮ͡ よ͡ ユ⊥わル∠ぺ ン͡グャzや ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(and have Taqwa of Allah in Whom you believe.)
Unintentional Oaths
We ment ioned t he subj ect of unint ent ional oat hs in Surat Al-Baqarah, all praise and t hanks are
due t o Allah, and so we do not need t o repeat it here. We also ment ioned t hat t he Laghw in
oat hs refers t o one's saying, "No by Allah,'' or, "Yes, by Allah,'' unint ent ionally.
びリ
∠ ⇒ヨ∠ ∇ΑΙ
x や ユ⊥ ぁゎギzボハ
∠ ゅ∠ヨよ͡ ユ⊥ミグ⊥ カ
͡ や∠ぽΑ⊥ リ͡ム⇒∠ャヱ∠ ぴ
(but He will punish you for your deliberat e oat hs.) in reference t o t he oat hs t hat you int end in
your heart s,
びリ
∠ Β͡ム⇒∠ジョ∠ り͡ ゲ∠ ゼ
∠ハ
∠ ュ⊥ ゅ∠バ∇デま͡ ヮ⊥ ゎ⊥ ケ∠ ゅzヘム∠ プ∠ ぴ
(for it s expiat ion (a deliberat e oat h) feed t en poor,), who are needy, not able t o find
necessit ies of t he life. Allah's st at ement ,
び∇ユム⊥ Β͡ヤ∇ワぺ∠ ラ
∠ ヲ⊥ヨバ͡ ∇トゎ⊥ ゅ∠ョ テ
͡シ∠ ∇ヱぺ∠ ∇リョ͡ ぴ
(on a scale of t he Awsat of t hat wit h which you feed your own families;) means, "On t he
average scale of what you feed your families,'' according t o Ibn ` Abbas, Sa` id bin Jubayr and
` Ikrimah. ` At a' Al-Khurasani comment ed on t he Ayah, "From t he best of what you feed your
families''. Allah's st at ement ,
び∇ユヰ⊥ ゎ⊥ ヲ∠ ∇ジミ͡ ∇ヱぺ∠ぴ
(or clot he t hem,) refers t o clot hing each of t he t en persons wit h what is suit able t o pray in,
whet her t he poor person was male or female. Allah knows best . Al-` Awfi said t hat Ibn ` Abbas
said t hat t he Ayah means a robe or garment for each poor person (of t he t en). Muj ahid also
said t hat t he least of clot hing, referred t o in t he Ayah, is a garment , and t he most is what ever
you wish. Al-Hasan, Abu Ja` far Al-Baqir, ` At a', Tawus, Ibrahim An-Nakha` i, Hammad bin Abi
Sulayman and Abu Malik said t hat it means (giving each of t he t en poor persons) a garment
each. Allah's st at ement ,
«∨⊥ぶや リ
∠ ∇Αぺ∠»
(Where is Allah) She said, "Above t he heavens.'' He said,
«∨ゅ∠ルぺ∠ ∇リョ∠ »
(Who am I) She said, "The Messenger of Allah.'' He said,
びラ
∠ ヱ⊥ゲム⊥ ∇ゼゎ∠ ∇ユム⊥ ヤzバ∠ ャ∠ぴ
(t hat you may be grat eful.)
びリ
͡ ⇒∠ト∇Βゼ
z ャや モ
͡ ヨ∠ ハ
∠ ∇リョあ ∀ザ∇ィ͡ケぴ
(A Rij s of Shayt an's handiwork) meaning, abominat ion of Shayt an's handiwork, according t o ` Ali
bin Abi Talhah who report ed it from Ibn ` Abbas. Sa` id bin Jubayr said t hat Rij s means ` sin'
while Zayd bin Aslam said; "An evil handiwork of Shayt an.''
びサ
͡ ゅzレヤ͡ャ ノ⊥ ヘ͡ ⇒∠レョ∠ ヱ∠ ∀ゲΒ͡らミ∠ ∀ユ∇を͡ま べ∠ヨ͡ヰΒ͡プぴ
(In t hem is a great sin, and (some) benefit for men.)' So t hey went on drinking Khamr unt il one
day, one of t he emigrant s lead his companions in t he Maghrib prayer and mixed up t he Ayat in
his recit at ion. Thereaft er, Allah sent down a t ougher st at ement ,
ゲ⊥ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ
∠ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥レョ∠ へ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ͡ ⇒∠ト∇Βゼz ャや モ͡ ヨ∠ ハ
∠ ∇リョあ ∀ザ∇ィ͡ケ ュ⊥ Ι ∠ ∇コΙx や∠ヱ ゆ ⊥ ゅ∠ダルxΙや∠ヱ
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ロ⊥ ヲ⊥らレ͡ わ∠ ∇ィゅ∠プ
(O you who believe! Khamr, Maysir, Ansab, and Azlam are an abominat ion of Shayt an's
handiwork. So avoid t hat in order t hat you may be successful.) 5:90-91 So t hey said, ` We
abst ained, O Lord!' Lat er, some people said, ` O Allah's Messenger! Some people died in t he
cause of Allah, while some ot hers died in t heir beds, but t hey used t o drink alcohol and indulge
in gambling, which Allah has made a Rij s of t he work of Shayt an.' So Allah sent down,
ろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ヴ∠ヤハ∠ ザ ∠ ∇Βャ∠ぴ
び∇やヲ⊥ヨバ͡ デ
∠ ゅ∠ヨΒ͡プ ∀ゥゅ∠レィ
⊥
(Those who believe and do right eous good deeds, t here is no sin on t hem for what t hey at e...)
5:93 , unt il t he end of t he Ayah. The Prophet said,
びラ
∠ ヲ⊥ヰわ∠ レぁョ ∇ユわ⊥ ∇ルぺ∠ ∇モヰ∠ プ∠ ぴ
(So, will you not t hen abst ain) 5:91 , ` Umar said, "We abst ained, we abst ained.'' Abu Dawud,
At -Tirmidhi, and An-Nasa'i recorded t his Hadit h. ` Ali bin Al-Madini and At -Tirmidhi graded it
Sahih. It is recorded in t he Two Sahihs, t hat ` Umar bin Al-Khat t ab said in a speech; while
st anding on t he Minbar of t he Messenger of Allah (in t he Prophet 's Masj id in Al-Madinah) "O
people! The prohibit ion of Khamr was revealed; and Khamr was ext ract ed from five t hings:
From grapes, dat es, honey, wheat and barley. Khamr is what int oxicat es t he mind.'' Al-Bukhari
recorded t hat Ibn ` Umar said, "The prohibit ion of Khamr was revealed when t here were five
kinds of int oxicant s in Al-Madinah, besides what was produced from grapes.''
Another Hadith
Imam Ahmad recorded t hat Anas said, "I once was giving an alcoholic beverage t o Abu
` Ubaydah bin Al-Jarrah, ` Ubayy bin Ka` b, Suhayl bin Bayda' and several of t heir friends
meet ing at Abu Talhah's house. When t hey were almost int oxicat ed, some Muslims came and
said, ` Did you not know t hat Khamr has been prohibit ed' They said, ` We'll wait and ask.' They
t hen said, ` O Anas! Spill t he remaining alcohol out of your cont ainer.' By Allah! They never
drank it again, and t heir Khamr at t hat t ime was made from unripe and normal dat es.''' This is
also recorded in t he Two Sahihs. In anot her narrat ion by Anas, "I was t he but ler of t he people
in t he house of Abu Talhah when Khamr was prohibit ed, and in t hose days alcohol was made
from unripe and normal dat es. A caller t hen heralded, and Abu Talhah ordered me t o see what
it was about . So I found t hat a person was announcing t hat alcoholic drinks had been
prohibit ed. Abu Talhah ordered me t o go out and spill t he wine. I went out and spilled it , and it
flowed in t he st reet s of Al-Madinah. Some people said, ` Some people were killed and wine was
st ill in t heir st omachs.' Lat er on, Allah's revelat ion came,
ろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲレ⊥ ョ∠ や∠¬ リ
∠ Α͡グャzや ヴ∠ヤハ∠ ザ ∠ ∇Βャ∠ぴ
び∇やヲ⊥ヨバ͡ デ
∠ ゅ∠ヨΒ͡プ ∀ゥゅ∠レィ
⊥
(Those who believe and do right eous good deeds, t here is no sin on t hem for what t hey
at e...) 5:93 .'' Ibn Jarir recorded t hat Anas bin Malik said, "I was serving Abu Talhah, Abu
` Ubaydah bin Al-Jarrah, Abu Duj anah, Mu` adh bin Jabal and Suhayl bin Bayda', unt il t hey
became int oxicat ed from an alcoholic drink made of mixed unripe and normal dat es. Then I
heard someone herald, ` Khamr has been made illegal.' So no one went in or out unt il we spilled
t he alcohol and broke it s barrels. Some of us t hen performed ablut ion and ot hers t ook a
shower, and we wore some perfume. We t hen went out t o t he Masj id while t he Messenger of
Allah was recit ing,
ゲ⊥ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ
∠ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥レョ∠ へ リ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ͡ ⇒∠ト∇Βゼz ャや モ͡ ヨ∠ ハ
∠ ∇リョあ ∀ザ∇ィ͡ケ ュ⊥ Ι ∠ ∇コΙx や∠ヱ ゆ⊥ ゅ∠ダルxΙや∠ヱ
びロ⊥ ヲ⊥らレ͡ わ∠ ∇ィゅ∠プ
(O you who believe! Khamr, Maysir, Ansab, and Azlam are only an abominat ion of Shayt an's
handiwork. So avoid t hat ...) 5:90 , unt il,
びラ
∠ ヲ⊥ヰわ∠ レぁョ ∇ユわ⊥ ∇ルぺ∠ ∇モヰ∠ プ∠ ぴ
(So, will you not t hen abst ain) 5:91 . A man asked, ` O Allah's Messenger! What about t hose
who died drinking it ' Allah sent down t he verse,
ろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ヴ∠ヤハ∠ ザ ∠ ∇Βャ∠ぴ
び∇やヲ⊥ヨバ͡ デ
∠ ゅ∠ヨΒ͡プ ∀ゥゅ∠レィ
⊥
(Those who believe and do right eous good deeds, t here is no sin on t hem for what t hey
at e.) 5:93 .''
Another Hadith
Imam Ahmad recorded t hat Ibn ` Umar said t hat t he Messenger of Allah said,
Another Hadith
Al-Hafiz Abu Bakr Al-Bayhaqi recorded t hat Sa` d said, "There were four Ayat revealed about
Khamr...'' He t hen said, "A man from Al-Ansar made some food and invit ed us. We drank Khamr
before it was prohibit ed and became int oxicat ed, and t hus st art ed t o boast about our st at us.
The Ansar said t hat t hey were bet t er, while Quraysh (t he Muhaj irin) said t hat t hey were bet t er.
So a man from t he Ansar t ook a bone and st ruck Sa` d's nose wit h it and made a flesh wound on
it . Ever since t hat happened, Sa` d's nose had a scar from t hat wound. The Ayah,
びゲ⊥ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ
∠ ∇ャや ゅ∠ヨルz ま͡ぴ
(Int oxicant s, gambling,) unt il,
びラ
∠ ヲ⊥ヰわ∠ レぁョ ∇ユわ⊥ ∇ルぺ∠ ∇モヰ∠ プ∠ ぴ
(So, will you not t hen abst ain) was lat er revealed.'' Muslim recorded t his Hadit h.
Another Hadith
Ibn Abi Hat im recorded t hat ` Abdullah bin ` Amr said, "This Ayah in t he Qur'an,
ゲ⊥ ジ
͡ ∇Βヨ∠ ∇ャや∠ヱ ゲ⊥ ∇ヨガ
∠ ∇ャや ゅ∠ヨルz ま͡ ∇やヲ⊥レョ∠ へ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
リ͡ ⇒∠ト∇Βゼz ャや モ͡ ヨ∠ ハ
∠ ∇リョあ ∀ザ∇ィ͡ケ ュ⊥ Ι ∠ ∇コΙx や∠ヱ ゆ ⊥ ゅ∠ダルxΙや∠ヱ
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ ロ⊥ ヲ⊥らレ͡ わ∠ ∇ィゅ∠プ
(O you who believe! Khamr, Maysir, Ansab, and Azlam are only an abominat ion of Shayt an's
handiwork. So avoid t hat in order t hat you may be successful.) 5:90 , was also in t he Tawrah;
` Allah has sent down t rut h t o eradicat e falsehood, j oyful play, flut e or wind inst rument s, Zafan
(dances) and Kibarat (refering t o cabaret s using t he lut e and bagpipe), t ambourine, guit ar,
harp and lyric and love poet ry. And Khamr is bit t er for t hose who t ast e it . Allah has vowed by
His grace and power, ` Whoever drinks it aft er I prohibit ed it , I will make him t hirst y on t he Day
of Resurrect ion. Whoever abandons it aft er I prohibit ed it , I will let him t ast e it in t he
residence of Grace (Paradise).''' It s chain of narrat ion is Sahih
Another Hadith
Ash-Shafi` i narrat ed t hat Malik narrat ed t hat Nafi` said t hat Ibn ` Umar said t hat t he Messenger
of Allah said,
ろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ヴ∠ヤハ∠ ザ ∠ ∇Βャ∠ぴ
び∇やヲ⊥ヨバ͡ デ
∠ ゅ∠ヨΒ͡プ ∀ゥゅ∠レィ
⊥
(Those who believe and do right eous good deeds, t here is no sin on t hem for what t hey at e,)
unt il t he end of t he Ayah. When t he Qiblah (direct ion of t he prayer) was changed (from
Jerusalem t o Makkah), some people asked, ` O Allah's Messenger! What about our bret hren who
died while st ill praying t oward Jerusalem' Allah sent down,
ろ
͡ ⇒∠エヤ͡⇒zダャや ∇やヲ⊥ヤヨ͡ ハ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ヴ∠ヤハ∠ ザ ∠ ∇Βャ∠ぴ
び∇やヲ⊥レョ∠ や¬∠ヱ ∇やヲ∠ボゎz や ゅ∠ョ や∠クま͡ ∇やヲ⊥ヨバ͡ デ
∠ ゅ∠ヨΒ͡プ ∀ゥゅ∠レィ
⊥
(Those who believe and do right eous good deeds, t here is no sin on t hem for what t hey at e, if
t hey have Taqwa, and believe...) was revealed,
«ユ⊥ヰ∇レョ͡ ろ
∠ ∇ルぺ∠ :ヶ͡ャ モ
∠ Β͡ホ»
(I was t old, t hat you are among t hem.) This is t he narrat ion t hat Muslim, At -Tirmidhi and An-
Nasa'i collect ed.
リ
∠ ョあ ¬∃ ∇ヴゼ ∠ よ͡ ヮ⊥ zヤャや ユ⊥ ム⊥ zルヲ∠ ヤ⊥∇らΒ∠ ャ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
ヮ⊥ プ⊥ ゅ∠ガΑ∠ リ∠ョ ヮ⊥ zヤャや ユ∠ ヤ∠∇バΒ∠ ャ͡ ∇ユム⊥ エ
⊥ ⇒∠ョケ͡ ヱ∠ ∇ユム⊥ Α͡ギ∇Αぺ∠ ヮ⊥ ャ⊥ゅ∠レゎ∠ ギ͡ ∇Βダ
z ャや
- ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ヮ⊥ ヤ∠プ∠ マ ∠ ャ͡ク ギ∠ ∇バよ∠ ン∠ギわ∠ ∇ハや リ ͡ ヨ∠ プ∠ ょ ͡ ∇Βピ∠ ∇ャゅ͡よ
∀ュゲ⊥ ェ ⊥ ∇ユわ⊥ ∇ルぺ∠ヱ∠ ギ∠ ∇Βダz ャや ∇やヲ⊥ヤわ⊥ ∇ボゎ∠ Ι ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Α
リ∠ ョ͡ モ ∠ わ∠ ホ∠ ゅ∠ョ モ⊥ ∇んあョ ∀¬へ∠ゴ∠イ∠プ や⇔ギあヨバ∠ わ∠ ョぁ ユ⊥ムレ͡ョ ヮ⊥ ヤ∠わ∠ ホ∠ リ∠ョヱ∠
∇ヱぺ∠ る͡ ら∠ ∇バム∠ ∇ャや ヒ∠ ヤ͡⇒∠よ ゅ⇔Α∇ギワ∠ ∇ユム⊥ ∇レョあ メ ∃ ∇ギハ
∠ や∠ヱク∠ ヮ͡ よ͡ ユ⊥ ム⊥ ∇エΑ∠ ユ͡ バ∠ レz ャや
ベ∠ ヱ⊥グΒ∠ ャあ ゅ⇔ョゅ∠Βタ ͡ マ ∠ ャ͡ク メ ⊥ ∇ギハ ∠ ヱ∠ぺ リ ∠ Β͡ム⇒∠ジョ∠ ュ⊥ ゅ∠バデ ∠ ∀り∠ケゅヘz ミ∠
ユ⊥ ボ͡ わ∠ ∇レΒ∠ プ∠ キ∠ ゅ∠ハ ∇リョ∠ ヱ∠ ブ∠ヤ∠シ ゅzヨ∠ハ ヮ⊥ zヤャや ゅ∠ヘハ ∠ ロ͡ ゲ͡ ∇ョぺ∠ メ ∠ ゅ∠よヱ∠
び ュ∃ ゅ∠ボわ͡ ∇ルや ヱ⊥ク ∀ゴΑ͡ゴ∠ハ ヮ⊥ ヤzャや∠ヱ ヮ⊥ ∇レョ͡ ヮ⊥ zヤャや
(94. O you who believe! Allah will cert ainly make a t rial for you wit h somet hing in t he game
t hat is well wit hin reach of your hands and your lances, t hat Allah may t est who fears Him in
t he unseen. Then whoever t ransgresses t hereaft er, for him t here is a painful t orment .) (95. O
you who believe! Kill not game while you are in a st at e of Ihram, and whosoever of you kills it
int ent ionally, t he penalt y is an offering, brought t o t he Ka` bah, of livest ock equivalent t o t he
one he killed, as adj udged by t wo j ust men among you; or, for expiat ion, he should feed t he
poor, or it s equivalent in fast ing, t hat he may t ast e t he heaviness (punishment ) of his deed.
Allah has forgiven what is past , but whosoever commit s it again, Allah will t ake ret ribut ion
from him. And Allah is Almight y, All-Able of Ret ribut ion.) v
Prohibiting Hunting Game in the Sacred Area and During the State
of Ihram
` Ali bin Abi Talhah Al-Walibi said t hat Ibn ` Abbas said t hat Allah's st at ement ,
び∇ユム⊥ エ
⊥ ⇒∠ョケ͡ ヱ∠ ぴ
(and your lances,) refers t o mat ure game. Muqat il bin Hayyan said t hat t his Ayah was revealed
during t he ` Umrah of Al-Hudaybiyyah, when wild game and birds were coming t o t he Muslim
camping area, which t hey had never seen t he likes of before. Allah prohibit ed t hem from
hunt ing t he game while in t he st at e of Ihram,
びょ
͡ ∇Βピ∠ ∇ャゅ͡よ ヮ⊥ プ⊥ ゅ∠ガΑ∠ リ∠ョ ヮ⊥ zヤャや ユ∠ ヤ∠∇バΒ∠ ャ͡ぴ
(t hat Allah may t est who fears Him in t he unseen. ) Therefore, Allah t est s His servant s wit h t he
game t hat comes near t heir camping area, for if t hey wish, t hey can cat ch it wit h t heir hands
and spears in public and secret . This is how t he obedience of t hose who obey Allah in public
and secret becomes apparent and t est ed. In anot her Ayah, Allah said;
り∀ ゲ∠ ヘ͡ ∇ピョz ユ⊥ヰャ∠ ょ
͡ ∇Βピ∠ ∇ャゅ͡よ ユ⊥ヰよz ケ∠ ラ
∠ ∇ヲゼ
∠ ∇ガΑ∠ リ∠ Α͡グャzや ラ z ま͡ぴ
び ∀ゲΒ͡らミ∠ ゲ∀ ∇ィぺ∠ヱ∠
(Verily! Those who fear t heir Lord in t he unseen, t heirs will be forgiveness and a great reward
(i.e. Paradise).) Allah said next ,
びマ
∠ ャ͡ク∠ ギ∠ ∇バよ∠ ン∠ギわ∠ ∇ハや リ
͡ ヨ∠ プ∠ ぴ
(Then whoever t ransgresses t hereaft er.) aft er t his warning and t hreat , according t o As-Suddi,
t hen,
び∀ュゲ⊥ ェ
⊥ ∇ユわ⊥ ∇ルぺ∠ヱ∠ ギ∠ ∇Βダ
z ャや ∇やヲ⊥ヤわ⊥ ∇ボゎ∠ Ι
∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒∠Αぴ
(O you who believe! Kill not game while you are in a st at e of Ihram,) This Ayah prohibit s killing
t he game in t he st at e of Ihram, except what is exempt from t his as ment ioned in t he Two
Sahihs; ` A'ishah narrat ed t hat t he Messenger of Allah said,
:ュ͡ ゲ∠ エ
∠ ∇ャや∠ヱ モ あエ ͡ ∇ャや ヶ͡プ リ ∠ ∇ヤわ∠ ∇ボΑ⊥ ペ
⊥シ ͡ や∠ヲプ∠ ∀ザ∇ヨ∠カ»
ょ
⊥ ∇ヤム∠ ∇ャや∠ヱ ∩⊥りケ∠ ∇ほヘ∠ ∇ャや∠ヱ ∩⊥ゆ∠ゲ∇ボ∠バ∇ャやヱ∠ ∩⊥りぺ∠ギ∠ エ
͡ ∇ャや∠ヱ ∩⊥ゆや∠ゲピ⊥ ∇ャや
«ケヲ⊥ボバ∠ ∇ャや
(Five are Fawasiq, t hey may be killed while in Ihram or not ; t he crow, t he kit e, t he scorpion,
t he mouse and t he rabid dog.) Ibn ` Umar narrat ed t hat t he Messenger of Allah said,
リ
z ヰ͡ ヤ͡∇わホ∠ ヶ͡プ ュ͡ ゲ͡ ∇エヨ⊥ ∇ャや ヴ∠ヤハ
∠ ザ
∠ ∇Βャ∠ ゆ あ や∠ヱギz ャや リ
∠ ョ͡ ∀ザ∇ヨ∠カ»
∩⊥り∠ケ∇ほ∠ヘ∇ャや∠ヱ ∩⊥ゆゲ∠ ∇ボバ∠ ∇ャや∠ヱ ∩⊥りぺ∠ギ∠ エ
͡ ∇ャや∠ヱ ∩⊥ゆや∠ゲピ⊥ ∇ャや :∀ゥゅ∠レィ ⊥
«ケヲ⊥ボバ∠ ∇ャや ょ ⊥ ∇ヤム∠ ∇ャや∠ヱ
(It is not harmful in a st at e of Ihram t o kill five kinds of animals: t he crow, t he kit e, t he
scorpion, t he mouse and t he rabid dog.) This Hadit h was recorded in t he Two Sahihs. Ayyub
narrat ed t hat Nafi` narrat ed similar wordings for t his Hadit h from Ibn ` Umar. Ayyub said, "So I
said t o Nafi` , ` What about t he snake' He said, ` There is no doubt t hat killing t he snake is
allowed.''' The ruling concerning t he rabid dog also includes t he wolf, lion, leopard, t iger and
t heir like, since t hey are more dangerous t han t he rabid dog, or because t he t erm Kalb (dog)
covers t hem. Allah knows best . Abu Sa` id narrat ed t hat t he Prophet was asked about t he
animals t hat t he Muhrim is allowed t o kill and he said,
ゆ
∠ や∠ゲピ⊥ ∇ャや ヶ͡ョ∇ゲ∠Α∠ヱ ∩⊥るボ∠ ジ
͡ Α∠ヲヘ⊥ ∇ャや∠ヱ ∩⊥ゆゲ∠ ∇ボバ∠ ∇ャや∠ヱ ∩⊥るΒz エ ∠ ャや»
ノ⊥ ら⊥ zジャや∠ヱ ∩⊥り∠ぺ∠ギ͡エャや∠ヱ ∩⊥ケヲ⊥ボバ∠ ∇ャや ょ ⊥ ∇ヤム∠ ∇ャや∠ヱ ∩⊥ヮヤ⊥わ⊥ ∇ボΑ⊥ ゅ∠ャヱ∠
«ヵ͡キゅ∠バャや
(The snake, t he scorpion, t he mouse, and t he crow - which is shot at but not killed -- t he rabid
dog, t he kit e and wild beast s of prey.) Abu Dawud recorded t his Hadit h, as did At -Tirmidhi,
who said, "Hasan'', and Ibn Maj ah.
リ
∠ ョ͡ モ
∠ わ∠ ホ∠ ゅ∠ョ モ
⊥ ∇んあョ ∀¬へ∠ゴ∠イ∠プ や⇔ギあヨバ∠ わ∠ ョぁ ユ⊥ムレ͡ョ ヮ⊥ ヤ∠わ∠ ホ∠ リ∠ョヱ∠ ぴ
びユ͡ バ∠ レz ャや
(And whosoever of you kills it int ent ionally, t he penalt y is an offering of livest ock equivalent
t o t he one he killed.) Muj ahid bin Jabr said, "The meaning of ` int ent ionally' here is t hat one
int ends t o kill t he game while forget t ing t hat he is in t he st at e of Ihram. Whoever int ent ionally
kills t he game while aware t hat he is in t he st at e of Ihram, t hen t his offense is more grave t han
t o make an expiat ion, and he also loses his Ihram.'' This st at ement is odd, and t he view of
maj orit y is t hat t hey have t o pay t he expiat ion for killing t he game whet her t hey forgot t hat
t hey are in Ihram or not . Az-Zuhri said, "The Book (t he Qur'an) assert s t he expiat ion for
int ent ional killing, and t he Sunnah included t hose who forget , as well.'' The meaning of t his
st at ement is t hat t he Qur'an ment ioned t he expiat ion and sin of t hose who int ent ionally kill
game,
びユ͡ バ∠ レz ャや リ
∠ ョ͡ モ
∠ わ∠ ホ∠ ゅ∠ョ モ
⊥ ∇んあョ ∀¬へ∠ゴ∠イ∠プぴ
(The penalt y is an offering of livest ock equivalent t o t he one he killed.) indicat es t he
necessit y of offering an equivalent animal t o t he one t he Muhrim killed. The Companions gave
rulings t hat t he camel, for inst ance, is t he equivalent of t he ost rich, t he cow is t he equivalent
of wild cat t le, and t he goat for t he deer. As for t he cases when t here is no equivalent for t he
killed animal, Ibn ` Abbas said t hat one should spend it s amount in Makkah (i.e. charit y), as Al-
Bayhaqi recorded. Allah's st at ement ,
び∇ユム⊥ ∇レョあ メ
∃ ∇ギハ
∠ や∠ヱク∠ ヮ͡ よ͡ ユ⊥ ム⊥ ∇エΑ∠ ぴ
(As adj udged by t wo j ust men among you;) means, t wo j ust Muslim men should det ermine an
animal equivalent t o t he game killed, or t he amount of it s price. Ibn Jarir recorded t hat Abu
Jarir Al-Baj ali said, "I killed a deer when I was in t he st at e of Ihram and ment ioned t his fact t o
` Umar, who said, ` Bring t wo of your bret hren and let t hem j udge you.' So I went t o ` Abdur-
Rahman and Sa` d and t hey said t hat I should offer a male sheep.'' Ibn Jarir recorded t hat Tariq
said, "Arbad killed a deer while in t he st at e of Ihram and he went t o ` Umar t o j udge him.
` Umar said t o him, ` Let us bot h j udge,' and t hey j udged t hat Arbad should offer a goat t hat
was fed on abundant wat er and grass. ` Umar comment ed,
び∇ユム⊥ ∇レョあ メ
∃ ∇ギハ
∠ や∠ヱク∠ ヮ͡ よ͡ ユ⊥ ム⊥ ∇エΑ∠ ぴ
(As adj udged by t wo j ust men among you;).'' Allah's st at ement ,
びゅ⇔ョゅ∠Βタ
͡ マ
∠ ャ͡ク メ
⊥ ∇ギハ
∠ ヱ∠ぺ リ
∠ Β͡ム⇒∠ジョ∠ ュ⊥ ゅ∠バデ
∠ ∀り∠ケゅzヘ∠ミ ∇ヱぺ∠ぴ
(or, for expiat ion, he should feed t he poor, or it s equivalent in fast ing,) t hat is, if t he Muhrim
does not find an equivalent t o what he killed, or t he animal hunt ed is not comparable t o
anyt hing else. ` Ali bin Abi Talhah said t hat Ibn ` Abbas comment ed on t he Ayah,
ヱ∠ぺ リ
∠ Β͡ム⇒∠ジョ∠ ュ⊥ ゅ∠バデ
∠ ∀り∠ケゅzヘ∠ミ ∇ヱぺ∠ る͡ ら∠ ∇バム∠ ∇ャや ヒ∠ ヤ͡⇒∠よ ゅ⇔Α∇ギワ∠ ぴ
びゅ⇔ョゅ∠Βタ ͡ マ ∠ ャ͡ク メ ⊥ ∇ギハ∠
(...an offering brought t o t he Ka` bah, or, for expiat ion, he should feed t he poor, or it s
equivalent in fast ing.) "If t he Muhrim killed game, t hen his j udgement is it s equivalent . If he
kills an ant elope, he offers a sheep slaught ered in Makkah. If he cannot , t hen he feeds six poor
people, ot herwise he should fast for t hree days. If he kills a deer, he offers a cow. If unable,
he feeds t went y poor people, or ot herwise if unable, he fast s for t went y days. If he kills an
ost rich or zebra, he offers a camel, or he feeds t hirt y poor people, or fast s t hirt y days.'' Ibn Abi
Hat im and Ibn Jarir recorded t his st at ement , and in Ibn Jarir's narrat ion, t he food measurement
is a Mudd (4 handfuls of food) each t hat suffices for t he poor. Allah's st at ement ,
びロ͡ ゲ͡ ∇ョぺ∠ メ
∠ ゅ∠よヱ∠ ベ
∠ ヱ⊥グΒ∠ ャあぴ
(t hat he may t ast e t he heaviness (punishment ) of his deed.) means, We have required him t o
pay t his expiat ion so t hat he t ast es t he punishment of his error,
びヮ⊥ ョ⊥ ゅ∠バデ
∠ ヱ∠ ぴ
(and it s use for food) refers t o what t he wat er t hrows ashore dead. Similar st at ement s were
report ed from Abu Bakr As-Siddiq, Zayd bin Thabit , ` Abdullah bin ` Amr, Abu Ayyub Al-Ansari,
` Ikrimah, Abu Salamah bin ` Abdur-Rahman, Ibrahim An-Nakha` i and Al-Hasan Al-Basri. Allah's
st at ement ,
びり͡ ケ∠ ゅzΒジ
z ヤ͡ャヱ∠ ∇ユム⊥ ャz ゅ⇔バ⇒∠わョ∠ ぴ
(for t he benefit of yourselves and t hose who t ravel,) as food and provision for you,
びり͡ ケ∠ ゅzΒジ
z ヤ͡ャヱ∠ ぴ
(and t hose who t ravel, ) t hose who are in t he sea and t raveling along t he sea, according t o
` Ikrimah. Ot her scholars said t hat wat er game is allowed for t hose who fish it from t he sea, as
well as, when it is salt ed and used as food for t ravelers inland. A similar st at ement was
report ed from Ibn ` Abbas, Muj ahid and As-Suddi and ot hers. Imam Malik bin Anas recorded t hat
Jabir bin ` Abdullah said, "Allah's Messenger sent an army t owards t he east coast and appoint ed
Abu ` Ubaydah bin Al-Jarrah as t heir commander, and t he army consist ed of t hree hundred
men, including myself. We marched on unt il we reached a place where our food was about t o
finish. Abu ` Ubaydah ordered us t o collect all t he food for our j ourney, and it was collect ed in
t wo bags of dat es. Abu ` Ubaydah kept on giving us our daily rat ion in small amount s from it ,
unt il it was exhaust ed. The share of each of us used t o be one dat e only.'' I (one of t he
narrat ors from Jabir) said, "How could one dat e suffice for you'' Jabir replied, "We came t o
know it s value when even t hat finished.'' Jabir added, "When we reached t he seashore, we saw
a huge fish which was like a small mount ain. The army at e from it for eight een days. Then Abu
` Ubaydah ordered t hat t wo of it s ribs be affixed in t he ground. Then he ordered t hat a she-
camel be ridden, and it passed under t he t wo ribs (forming an arch) wit hout t ouching t hem.''
This Hadit h was also collect ed in t he Two Sahihs. eMalik recorded t hat Abu Hurayrah said, "A
man asked Allah's Messenger, ` O Allah's Messenger! We go t o sea and carry lit t le wat er wit h us.
If we use it for Wudu', we get t hirst y, so should we use seawat er for Wudu'' The Messenger of
Allah said,
«ヮ⊥わ∠わ∇Β∠ョ モ
ぁエ
͡ ∇ャや ロ⊥ ぼ⊥ ゅ∠ョ ケ⊥ ヲ⊥ヰト
z ャや ヲ∠ ワ⊥ »
(It s wat er is pure and it s dead are lawful).'' The t wo Imams, Ash-Shafi` i and Ahmad bin Hanbal,
recorded t his Hadit h, along wit h t he Four Sunan compilers. Al-Bukhari, At -Tirmidhi and Ibn
Hibban graded it Sahih. This Hadit h was also recorded from t he Prophet by several ot her
Companions.
Hunting Land Game is Prohibited During Ihram
Allah said,
びゅ⇔ョ⊥ゲェ
⊥ ∇ユわ⊥ ∇ョキ⊥ ゅ∠ョ ゲあ ら∠ ∇ャや ギ⊥ ∇Βタ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ュ∠ ゲあ ェ
⊥ ヱ∠ ぴ
(but forbidden is land game as long as you are in a st at e of Ihram.) Therefore, hunt ing land
game during Ihram is not allowed, and if someone who is in t he st at e of Ihram hunt s, he will
have t o pay expiat ion, along wit h t he sin he earns if he does it int ent ionally. If he hunt s by
mist ake, he will have t o pay t he expiat ion and is not allowed t o eat from it , because t his t ype
of game is j ust like dead animals, be he a Muhrim or a non-Muhrim. If someone who is not in
t he st at e of Ihram hunt s and gives t he food t o a Muhrim, t he Muhrim is not allowed t o eat from
it s meat if it was killed for him in part icular. As-Sa` b bin Jat ht hamah said t hat he gave a zebra
as a gift t o t he Prophet in t he area of Waddan or Abwa', t he Prophet gave it back. When t he
Prophet saw t he effect of his ret urning t he gift on As-Sa` b's face, he said,
«ュ⊥ゲェ
⊥ ゅzル∠ぺ ゅzャま͡ マ
∠ ∇Βヤ∠ハ
∠ ロ⊥ zキゲ⊥ ル∠ ∇ユャ∠ ゅzル͡ま»
(We only gave it back t o you because we are in a st at e of Ihram.) This Hadit h was collect ed in
t he Two Sahihs. The Prophet t hought t hat As-Sa` b hunt ed t he zebra for him, and t his is why he
refused t o t ake it . Ot herwise, t he Muhrim is allowed t o eat from t he game if one who is not in
Ihram hunt s it . For when Abu Qat adah hunt ed a zebra when he was not a Muhrim and offered it
t o t hose who were in t he st at e of Ihram, t hey hesit at ed t o eat from it . They asked t he
Messenger of Allah and he said,
ヶ͡プ ラ
∠ ゅ∠ハぺ∠ ∇ヱぺ∠ ゅ∠ヰ∇Βャ∠ま͡ ケ∠ ゅ∠セぺ∠ ギ∀ ェ
∠ ぺ∠ ∇ユム⊥ ∇レョ͡ ラ
∠ ゅ∠ミ ∇モワ∠ »
«∨ゅ∠ヰヤ͡∇わホ∠
(Did any of you point at it or help kill it ) They said, "No.'' He said,
«やヲ⊥ヤム⊥ プ∠ »
(Then eat ,) and he also at e from it . This Hadit h is also in t he Two Sahihs wit h various wordings.
Ibn Kat hir only ment ioned Ayat 96 t o 99 here and explained t he bet t er part of Ayah number
96, but he did not ment ion t he explanat ion of t he rest of t hat Ayah or t he ot her Ayat (97 t o
99). This is t he case in all of t he copies of his Tafsir in exist ence, and he might have forgot t en
t o do t hat , for it is less likely t hat all who copied t his book forgot t o copy only t his part . So we
used a summary of t he Tafsir of t hese Ayat from t he Imam of Tafsir, Ibn Jarir At -Tabari. We
t ried t o summarize At -Tabari's eloquent words t o t he best of our abilit y, by Allah's help and
leave.
Vラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ ヮ͡ ∇Βャ∠ま͡ ン͡グャzや ヮ∠ ヤzャや ∇やヲ⊥ボゎz や∠ヱぴ
(And have Taqwa of Allah t o Whom you shall be gat hered back. ) Allah says, fear Allah, O
people, and beware of His might , by obeying what He commands you and avoiding what He
prohibit s for you in t hese Ayat revealed t o your Prophet . These Ayat forbid Khamr, gambling,
Al-Ansab and Al-Azlam, along wit h hunt ing land game and killing it while in t he st at e of Ihram.
To Allah will be your ret urn and dest inat ion, and He will punish you for disobeying Him and will
reward you for obeying Him.
びサ
͡ ゅzレヤ∂ャ ゅ⇔ョゅ∠Βホ͡ ュ∠ や∠ゲエ
∠ ∇ャや ろ
∠ ∇Βら∠ ∇ャや る∠ ら∠ ∇バム∠ ∇ャや ヮ⊥ zヤャや モ
∠ バ∠ ィ
∠ぴ
(Allah has made t he Ka` bah, t he Sacred House, an asylum of securit y and benefit s for
mankind,) Allah says, Allah made t he Ka` bah, t he Sacred House, an asylum of safet y for t he
people who have no chief t o prevent t he st rong from t ransgressing against t he weak, t he evil
from t he good-doers, and t he oppressors from t he oppressed.
び∠ギ͡ゃ⇒∠ヤ∠ボ∇ャや∠ヱ ン
∠ ∇ギヰ∠ ∇ャや∠ヱ ュ∠ や∠ゲエ
∠ ∇ャや ゲ∠ ∇ヰゼ
z ャや∠ヱぴ
(And also t he Sacred Mont h and t he animals of offerings and t he garlanded.) Allah says t hat He
made t hese symbols an asylum of safet y for t he people, j ust as He made t he Ka` bah an asylum
of safet y for t hem, so t hat He dist inguishes t hem from each ot her, for t his is t heir asylum and
symbol for t heir livelihood and religion. Allah made t he Ka` bah, t he Sacred Mont h, t he Hady,
t he garlanded animals and people an asylum of safet y for t he Arabs who used t o consider t hese
symbols sacred. Thus, t hese symbols were j ust like t he chief who is obeyed by his followers,
and who upholds harmony and public safet y. As for t he Ka` bah, it includes t he ent ire sacred
boundary. Allah t ermed it "Haram'' because He prohibit ed hunt ing it s game and cut t ing it s t rees
or grass. Similarly, t he Ka` bah, t he Sacred Mont h, t he animals of offerings and t he garlands
were t he landmarks of exist ing Arabs. These symbols were sacred during t he t ime of Jahiliyyah
and t he people's affairs were guided and prot ect ed by t hem. Wit h Islam t hey became t he
symbols of t heir Haj j , t heir rit uals, and t he direct ion of t he prayer. i.e., t he Ka` bah in
Makkah.
ゅ∠ョヱ∠ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヮ∠ ヤzャや ラz ぺ∠ ∇やヲ⊥ヨ∠ヤ∇バ∠わ͡ャ マ∠ ャ͡クぴ
び∀ユΒ͡ヤ∠ハ ¬∃ ∇ヴセ
∠ あモム⊥ よ͡ ヮ∠ ヤzャや ラ
z ぺ∠ヱ∠ チ͡ ∇ケΙ x や ヴ͡プ
(t hat you may know t hat Allah has knowledge of all t hat is in t he heavens and all t hat is in t he
eart h, and t hat Allah is t he All-Knower of each and everyt hing.) Allah says; O people, I made
t hese symbols an asylum for you, so t hat you know t hat He Who made t hese symbols t hat
benefit your life and provide you wit h securit y, also knows everyt hing in t he heavens and eart h
t hat brings about your immediat e or event ual benefit . Know t hat He has perfect knowledge of
everyt hing and t hat none of your deeds or affairs ever escapes His observat ion; and He will
count t hem for you so t hat He rewards t hose who do good wit h t he same and t hose who do evil
in kind.
∀ケヲ⊥ヘ∠ビ ヮ∠ ヤzャや ラ
z ぺ∠ヱ∠ ゆ
͡ ゅ∠ボバ͡ ∇ャや ギ⊥ Α͡ギセ
∠ ヮ∠ ヤzャや ラ
z ぺ∠ ∇やヲ⊥ヨヤ∠∇ハやぴ
び ∀ユΒ͡ェケz
(Know t hat Allah is severe in punishment and t hat Allah is Oft -Forgiving, Most Merciful.) Allah
says, know t hat your Lord, Who has perfect knowledge of what ever is in t he heavens and eart h,
and Who is never unaware of your deeds - public or secret - is severe in punishment for t hose
who disobey and defy Him. He also pardons t he sins of t hose who obey and repent t o Him,
more Merciful t han t o punish t hem for t he sins t hat t hey repent ed from.
ラ
∠ ヱ⊥ギ∇らゎ⊥ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヮ⊥ ヤzャや∠ヱ ヒ⊥ ⇒∠ヤ∠ら∇ャや Ι
z ま͡ メ
͡ ヲ⊥シゲz ャや ヴ∠ヤハ ∠ ゅzョぴ
びラ ∠ ヲ⊥ヨわ⊥ ∇ムゎ∠ ゅ∠ョヱ∠
(The Messenger's dut y is but t o convey. And Allah knows all t hat you reveal and all t hat you
conceal.) This is a warning from Allah for His servant s in which He says: Our Messenger, whom
We sent t o you, has only t o convey Our Message and t hen t he reward for t he obedience, and
punishment for t he disobedience is on Us. The obedience of t hose who accept Our Message
never escapes Our knowledge, j ust as in t he case of t hose who disobey and defy Our Message.
We know what one of you does, demonst rat es physically, announces, and ut t ers wit h his
t ongue, and what you hide in your heart s, be it of fait h, disbelief, cert aint y, doubt or
hypocrisy. He Who is so capable, t hen not hing t hat t he heart s conceal, nor any of t he apparent
act s of t he souls in t he heavens and eart h could escape His knowledge. In His Hand, alone, is
t he reward and punishment , and He is wort hy t o be feared, obeyed and never disobeyed.
マ∠ ら∠ イ ∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ ょ ⊥ Βあ ト
z ャや∠ヱ ゑ ⊥ Β͡らガ ∠ ∇ャや ン͡ヲわ∠ ∇ジΑ∠ Ι z モ⊥ホぴ
∇ユム⊥ ヤzバ∠ ャ∠ ょ͡ ⇒∠ら∇ャΙ
x や ヴ͡ャ∇ヱほ⊥Α ヮ∠ ヤzャや ∇やヲ⊥ボゎzゅ∠プ ゑ ͡ Β͡らガ ∠ ∇ャや り⊥ ゲ∠ ∇んミ∠
¬∠ べ∠Β∇セぺ∠ ∇リハ ∠ ∇やヲ⊥ャほ∠∇ジゎ∠ Ι∠ ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや ゅ∠ヰΑぁ ∠ほΑ - ラ∠ ヲ⊥エヤ͡∇ヘゎ⊥
メ⊥ zゴレ∠ Α⊥ リ ∠ Β͡ェ ゅ∠ヰ∇レハ∠ ∇やヲ⊥ャほ∠∇ジゎ∠ ラ͡まヱ∠ ∇ユミ⊥ ∇ぽジ ⊥ ゎ∠ ∇ユム⊥ ャ∠ ギ∠ ∇らゎ⊥ ラ͡ま
∀ユΒ͡ヤ∠ェ ∀ケヲ⊥ヘ∠ビ ヮ⊥ ヤzャや∠ヱ ゅ∠ヰ∇レハ ∠ ヮ⊥ zヤャや ゅ∠ヘハ∠ ∇ユム⊥ ャ∠ ギ∠ ∇らゎ⊥ ラ
⊥ や∠¬∇ゲボ⊥ ∇ャや
リ∠ Α͡ゲヘ͡ ⇒∠ミ ゅ∠ヰよ͡ ∇やヲ⊥エら∠ ∇タぺ∠ zユを⊥ ∇ユム⊥ ヤ͡∇らホ∠ リあョ ∀ュ∇ヲ∠ホ ゅ∠ヰャ∠ほ∠シ ∠ ∇ギホ∠ -
び
(100. Say: "Not equal are t he bad t hings and t he good t hings, even t hough t he abundance of t he
bad may please you. '' So have Taqwa of Allah, O men of underst anding in order t hat you may
be successful.) (101. O you who believe! Ask not about t hings which, if made plain t o you, may
cause you t rouble. But if you ask about t hem while t he Qur'an is being revealed, t hey will be
made plain t o you. Allah has forgiven t hat , and Allah is Oft -Forgiving, Most Forbearing.) (102.
Before you, a communit y asked such quest ions, t hen on t hat account t hey became
disbelievers.) Allah says t o His Messenger ,
び∇モホ⊥ ぴ
(Say,) O Muhammad ,
びマ
∠ ら∠ イ
∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ ょ
⊥ Βあ ト
z ャや∠ヱ ゑ
⊥ Β͡らガ
∠ ∇ャや ン͡ヲ∠わ∇ジ∠Α Ι
zぴ
(Not equal are t he bad t hings and t he good t hings, even t hough t hey may please you) O human,
びゑ
͡ Β͡らガ
∠ ∇ャや り⊥ ゲ∠ ∇んミ∠ ぴ
(t he abundance of bad.) This Ayah means, t he lit t le permissible is bet t er t han t he abundant
evil.
びょ
͡ ⇒∠ら∇ャΕ
∠ や ヴ͡ャ∇ヱほ⊥Α ヮ∠ ヤzャや ∇やヲ⊥ボゎz ゅ∠プぴ
(have Taqwa of Allah, O men of underst anding...) who have sound minds, avoid and abandon
t he impermissible, and let t he permissible be sufficient for you,
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ぴ
(in order t hat you may be successful.) in t his life and t he Hereaft er. '' So have Taqwa of Allah,
O men of underst anding in order t hat you may be successful.) (101. O you who believe! Ask not
about t hings which, if made plain t o you, may cause you t rouble. But if you ask about t hem
while t he Qur'an is being revealed, t hey will be made plain t o you. Allah has forgiven t hat , and
Allah is Oft -Forgiving, Most Forbearing.) (102. Before you, a communit y asked such quest ions,
t hen on t hat account t hey became disbelievers.) Allah says t o His Messenger ,
び∇モホ⊥ ぴ
(Say,) O Muhammad ,
びマ
∠ ら∠ イ
∠ ∇ハぺ∠ ∇ヲャ∠ヱ∠ ょ
⊥ Βあ ト
z ャや∠ヱ ゑ
⊥ Β͡らガ
∠ ∇ャや ン͡ヲ∠わ∇ジ∠Α Ι
zぴ
(Not equal are t he bad t hings and t he good t hings, even t hough t hey may please you) O human,
びゑ
͡ Β͡らガ
∠ ∇ャや り⊥ ゲ∠ ∇んミ∠ ぴ
(t he abundance of bad.) This Ayah means, t he lit t le permissible is bet t er t han t he abundant
evil.
びょ
͡ ⇒∠ら∇ャΕ
∠ や ヴ͡ャ∇ヱほ⊥Α ヮ∠ ヤzャや ∇やヲ⊥ボゎz ゅ∠プぴ
(have Taqwa of Allah, O men of underst anding...) who have sound minds, avoid and abandon
t he impermissible, and let t he permissible be sufficient for you,
びラ
∠ ヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤzバ∠ ャ∠ぴ
(in order t hat you may be successful.) in t his life and t he Hereaft er.
∇れケ∠ ヲあ タ
⊥ ∩ぁテホ∠ ͡ュヲ∠Β∇ャゅ∠ミ ゲあ ゼ z ャや∠ヱ ゲ͡ ∇Βガ
∠ ∇ャや ヶ͡プ ケ∠ ぺ∠ ∇ユャ∠»
«テ͡もゅ∠エ∇ャや ラ
∠ ヱ⊥キ ゅ∠ヨヰ⊥ わ⊥ ∇Α∠ぺ∠ケ ヴzわェ
∠ ケ⊥ ゅzレャや∠ヱ る⊥ zレイ
∠ ャや ヶ͡ャ
(I have never wit nessed bot h goodness and evil like I have t oday. Paradise and t he Fire were
shown t o me and I saw t hem before t hat wall.) This Hadit h was recorded in t he Two Sahihs
from Sa` id. Al-Bukhari recorded t hat Ibn ` Abbas said, "Some people used t o quest ion t he
Messenger of Allah t o mock him. One of t hem would ask, ` Who is my fat her,' while anot her
would ask, ` Where is my camel,' when he lost his camel. Allah sent down t his Ayah about
t hem,
ゅ∠ヨ∠ャ ∇ろら∠ ィ
∠ ヱ∠ ∇ヲャ∠ヱ∠ ∇ろら∠ ィ
∠ ヲ∠ ャ∠ ∇ユバ∠ ル∠ :ろ
⊥ ∇ヤホ⊥ ∇ヲャ∠ヱ∠ ∩ゅ∠ャ»
«ユ⊥わ∇バト∠ わ∠ ∇シや
(No, and had I said ` yes', it would have become obligat ed, and had it become obligat ed, you
would not be able t o bear it .) Allah sent down,
び∇ユム⊥ ャ∠ ギ∠ ∇らゎ⊥ ラ
⊥ や∠¬∇ゲボ⊥ ∇ャや メ
⊥ zゴレ∠ Α⊥ リ
∠ Β͡ェ ゅ∠ヰ∇レハ
∠ ∇やヲ⊥ャほ∠∇ジゎ∠ ラ͡まヱ∠ ぴ
(But if you ask about t hem while t he Qur'an is being revealed, t hey will be made plain t o you.)
means, if you ask about t hings t hat you are prohibit ed from asking about , t hen when t he
revelat ion about t hem comes t o t he Messenger , t hey will be made plain for you,
びゅ∠ヰ∇レハ
∠ ヮ⊥ zヤャや ゅ∠ヘハ
∠ぴ
(Allah has forgiven t hat ,) what you did before t his,
∇ユャ∠ ¬∃ ∇ヶセ
∠ ∇リハ
∠ メ
∠ ほ∠シ
∠ ∇リョ∠ ゅ⇔ョ∇ゲィ ⊥ ∠リΒ͡ヨ͡ヤ∇ジヨ⊥ ∇ャや ユ⊥ ヌ∠ ∇ハぺ∠»
«ヮ͡わャ∠ほ∠∇ジョ∠ モ
͡ ∇ィぺ∠ ∇リョ͡ ュ∠ ゲあ エ
⊥ プ∠ ∩∇ュゲz ∠エΑ⊥
(The worst criminal among t he Muslims is he who asks if a mat t er is unlawful (or not ), and it
becomes unlawful because of his asking about it .) It is recorded in t he Sahih t hat t he Messenger
of Allah said,
∇ユム⊥ ヤ∠∇らホ∠ ラ
∠ ゅ∠ミ ∇リョ∠ マ∠ ヤ∠∇ワぺ∠ ゅ∠ヨルz ͡み∠プ ∩∇ユム⊥ わ⊥ ∇ミゲ∠ ゎ∠ ゅ∠ョ ヶ͡ルヱ⊥ケク∠ »
«ユ͡ヰも͡ ゅ∠Βら͡ ∇ルぺ∠ ヴ∠ヤハ
∠ ∇ユヰ⊥ プ⊥ ゅ∠ヤわ͡ ∇カや∠ヱ ∇ユヰ͡ ャ͡や∠ぽシ
⊥ り⊥ ゲ∠ ∇んミ∠
(Leave me as I have left you, t hose before you were dest royed because of many quest ions and
disput ing wit h t heir Prophet s.) An aut hent ic Hadit h also st at es,
リ
∠ Α͡ゲヘ͡ ⇒∠ミ ゅ∠ヰよ͡ ∇やヲ⊥エら∠ ∇タぺ∠ zユを⊥ ∇ユム⊥ ヤ͡∇らホ∠ リあョ ∀ュ∇ヲ∠ホ ゅ∠ヰャ∠ほ∠シ
∠ ∇ギホ∠ ぴ
び
(Before you, a communit y asked such quest ions, t hen on t hat account t hey became
disbelievers.) meaning, some people before your t ime asked such quest ions and t hey were
given answers. They did not believe t he answers, so t hey became disbelievers because of t hat .
This occurred because t hese rulings were made plain t o t hem, yet t hey did not benefit at all
from t hat , for t hey asked about t hese t hings not t o gain guidance, but only t o mock and defy.
る∃ ヤ∠Β͡タヱ∠ Ι ∠ ヱ∠ る∃ ら∠ も͡ べ∠シ Ι
∠ ヱ∠ り∃ ゲ∠ Β͡エよ∠ リ͡ョ ヮ⊥ zヤャや モ ∠ バ∠ ィ
∠ ゅ∠ョぴ
ヮ͡ ヤzャや ヴ∠ヤハ ∠ ラ ∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや リ z ム͡ ⇒∠ャヱ∠ ュ∃ ゅ∠ェ Ι ∠ ヱ∠
∇や∇ヲャ∠ゅ∠バゎ∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ や∠クま͡ヱ∠ - ラ ∠ ヲ⊥ヤボ͡ ∇バΑ∠ Ι∠ ∇ユワ⊥ ゲ⊥ ん∠ ∇ミぺ∠ヱ∠ ゆ ∠ グ͡ ム∠ ∇ャや
ゅ∠ョ ゅ∠レら⊥ ∇ジェ ∠ ∇やヲ⊥ャゅ∠ホ メ ͡ ヲ⊥シゲz ャや ヴ∠ャま͡ヱ∠ ヮ⊥ zヤャや メ ∠ ゴ∠ ル∠ぺ べ∠ョ ヴ∠ャま͡
ラ∠ ヲ⊥ヨヤ∠∇バΑ∠ Ι ∠ ∇ユワ⊥ ぼ⊥ ゅ∠よや∠¬ ラ ∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ぺ∠ べ∠ル¬∠ ゅ∠よや∠¬ ヮ͡ ∇Βヤ∠ハ
∠ ゅ∠ル∇ギィ∠ ヱ∠
びラ ∠ ヱ⊥ギわ∠ ∇ヰΑ∠ Ι ∠ ヱ∠ ゅ⇔ゃ∇Βセ∠
(103. Allah has not inst it ut ed t hings like Bahirah or a Sa'ibah or a Wasilah or a Ham. But t hose
who disbelieve invent lies against Allah, and most of t hem have no underst anding.) (104. And
when it is said t o t hem: "Come t o what Allah has revealed and unt o t he Messenger.'' They say:
"Enough for us is t hat which we found our fat hers following,'' even t hough t heir fat hers had no
knowledge what soever and no guidance.)
ヮ⊥ ら∠ ∇ダホ⊥ ぁゲイ
⊥ Α∠ ヶ
zハ
͡ や∠ゴガ
⊥ ∇ャや ゲ∃ ョ͡ ゅ∠ハ リ ∠ ∇よ ヱ∠ゲ∇ヨハ ∠ ろ ⊥ ∇Αぺ∠ケ∠ »
«ょ͡もや∠ヲジ
z ャや ょ
∠ Βz シ
∠ ∇リョ∠ メ ∠ ヱz ぺ∠ ラ
∠ ゅ∠ミヱ∠ ∩͡ケゅzレャや ヶ͡プ
(I saw ` Amr bin ` Amir Al-Khuza` i pulling his int est ines behind him in t he Fire, and he was t he
first t o st art t he pract ice of Sa'ibah.) As for t he Wasilah, it is a female camel set free for t he
idols, because it had given birt h t o a she-camel in it s first delivery and t hen anot her she-camel
at it s second delivery. They used t o set such camel free if she gave birt h t o t wo females
wit hout a male bet ween t hem. As for t he Ham, it is a male camel which would be freed from
work for t he idols, aft er it had finished a number of copulat ions assigned for it . The male
camel freed from work in t his case is called a Hami.'' Muslim and An-Nasa'i recorded t his
Hadit h. Imam Ahmad recorded t hat ` Abdullah bin Mas` ud said t hat t he Prophet said,
ヲ⊥よぺ∠ ュ∠ ゅ∠レ∇タほ∠∇ャや ギ∠ ら∠ ハ
∠ ヱ∠ ょ
∠ も͡ や∠ヲジ
z ャや ょ
∠ Βz シ
∠ ∇リョ∠ メ∠ ヱz ぺ∠ ラ
z ま͡»
ぁゲイ
⊥ Α∠ ヮ⊥ わ⊥ ∇Αぺ∠ケ∠ ヶあル͡ま∠ヱ ∩∃ゲョ͡ ゅ∠ハ リ ⊥ ∇よ ヱ⊥ゲ∇ヨハ∠ る∠ ハ ∠ や∠ゴカ⊥
«ケゅzレャや ヶ͡プ ロ⊥ ∠¬ゅ∠バ∇ョ∠ぺ
(The first t o st art t he pract ice of Sa'ibah and worshipping idols was Abu Khuza` ah, ` Amr bin
` Amir. I saw him pulling his int est ines behind him in t he Fire.) The ` Amr ment ioned in t he
above Hadit h is t he son of Luhay bin Qam` ah, one of t he chiefs of t he t ribe of Khuza` ah who
were t he caret akers of t he House of Allah aft er t he t ribe of Jurhum, (and before t he Prophet 's
t ribe, Quraysh). He was t he first t o change t he religion of Ibrahim (Al-Khalil in Makkah) bringing
idol worshipping t o t he area of Hij az (West ern Arabia). He also called t he foolish people t o
worship idols and offer sacrifices t o t hem and st art ed t hese ignorant rit uals concerning t he
animals as well as ot her rit uals of Jahiliyyah. Allah said in Surat Al-An` am,
ュ͡ ゅ∠バ∇ルΙ
x や∠ヱ ゐ
͡ ∇ゲエ
∠ ∇ャや リ
∠ ョ͡ ぺ∠ケ∠ ク∠ ゅzヨ͡ョ ヮ͡ ヤzャ͡ ∇やヲ⊥ヤバ∠ ィ
∠ ヱ∠ ぴ
びゅ⇔らΒ͡ダル∠
(And t hey assign t o Allah a share of t he t ilt h and cat t le which He has creat ed...) 3:136 . As for
t he Bahirah, ` Ali bin Abi Talhah said t hat Ibn ` Abbas said, "It is t he female camel t hat has
given delivery five t imes. Aft er t hat , t hey looked at t he fift h delivery, if it were a male, t hey
would slaught er it and give it t o t he men only and not t he women. If it were a female, t hey
would cut off it s ears and proclaim, ` This is a Bahirah (no one is allowed t o milk it ).''' As-Suddi
and ot hers ment ioned a similar st at ement . As for t he Sa'ibah, Muj ahid said t hat it is for sheep,
and ment ioned a similar meaning as for Bahirah. He said t hat it delivers six females and t hen a
male, female or t wo males, and t hat t hey t hen would slaught er it (t he newly born sheep) and
feed it s meat t o t he men, but not t o t he woman. Muhammad bin Ishaq said t hat t he Sa'ibah is
t he female camel t hat delivers t en females, wit hout giving birt h t o a single male bet ween
t hem. They would t hen set it free and no one was allowed t o ride it , cut it s wool or milk it ,
except for a guest . Abu Rawq said, "The Sa'ibah was made as such when one goes out for some
of his affairs and succeeds in what ever he int ended t o do. So he would designat e a Sa'ibah from
his propert y, a female camel or anot her t ype, and would set it free for t he idols (in
appreciat ion for his success). Then, what ever t his camel gave birt h t o was set free for t he idols
t oo.'' As-Suddi said, "When one's affair was successful, or if he was cured from an illness, or if
his wealt h increased, he would set some of his wealt h free for t he idols. Those who would t ry
t o acquire any of t he Sa'ibah propert y were punished in t his world.'' As for t he Wasilah, ` Ali bin
Abi Talhah said t hat Ibn ` Abbas said, "It is t he sheep t hat gives birt h seven t imes, if she gives
birt h t o a male or a female st illborn at it s sevent h delivery, t he men, but not t he women,
would eat from it . If she gave birt h t o a female, or a female and a male, t hey would set t hem
free, proclaiming (about t he male in t his case), His sist er Wasalat (lit erally, ` connect ed him t o
being forbidden on us').'' Ibn Abi Hat im recorded t his st at ement . ` Abdur-Razzaq narrat ed t hat
Ma` mar said t hat Az-Zuhri said t hat Sa` id bin Al-Musayyib said t hat ,
びる∃ ヤ∠Β͡タヱ∠ Ι
∠ ヱ∠ ぴ
(Or a Wasilah) "It is t he female camel t hat gives delivery t o a female and t hen anot her female
at it s second delivery. They would call such a camel a Wasilah, proclaiming t hat she has
Wasalat (connect ed) bet ween t wo females wit hout giving birt h t o a male bet ween t hem. So
t hey used t o cut off t he ears of t he Wasilah and let it roam free t o past ure for t heir idols.'' A
similar explanat ion was report ed from Imam Malik bin Anas. Muhammad bin Ishaq said, "The
Wasilah sheep is t he ewe t hat gives birt h t o t en females in five deliveries, giving birt h t o t wo
females at each delivery. This sheep would be called Wasilah and would be set free. What ever
t his sheep delivers aft erwards, male or female, would be given t o t he men, but not t he
women, but if it delivers a st illborn, men and women would share it !'' As for t he Ham, Al-` Awfi
said t hat Ibn ` Abbas said, "If a man's camel performs t en copulat ions, t hey would call him a
Ham, ` So set him free.,'' Similar was report ed from Abu Rawq and Qat adah. ` Ali bin Abi Talhah
said t hat Ibn ` Abbas said, "The Ham is t he male camel whose offspring gave birt h t o t heir own
offspring; t hey would t hen proclaim, ` This camel has Hama (prot ect ed) it s back.' Therefore,
t hey would not carry anyt hing on t his male camel, cut his wool, prevent him from grazing
wherever he likes or drinking from any pool, even if t he pool did not belong t o it s owner.'' Ibn
Wahb said, "I heard Malik saying, ` As for t he Ham, it is t he male camel who is assigned a
cert ain number of copulat ions, and when having finished what was assigned t o him, would have
peacock feat hers placed on him and be set free.''' Ot her opinions were also ment ioned t o
explain t his Ayah. There is a Hadit h on t his subj ect t hat Ibn Abi Hat im collect ed from Abu Ishaq
As-Subay` i from Al-Ahwas Al-Jushami from his fat her Malik bin Nadlah who said, "I came t o t he
Prophet wearing old clot hes. So he said t o me,
«∨∃メゅ∠ョ ∇リョ͡ マ
∠ ャ∠ ∇モワ∠ »
(Do you have any propert y) I said, ` Yes.' He asked,
«∨͡メゅ∠ヨ∇ャや ヵ
あ ぺ∠ ∇リョ͡ »
(What t ype) I said, ` All t ypes; camels, sheep, horses and slaves.' He said,
«マ∇Βヤ∠ハ
∠ ゲ∠ Β⊥ ∇ヤプ∠ ゅ⇔ャゅ∠ョ ぶ
⊥ やポ
∠ ゅ∠ゎへ や∠クみ͡プ∠ »
(If Allah gives you wealt h, t hen let it show on you.) He t hen asked,
«モ͡ェ マ
∠ ャ∠ ぶ
⊥ やポ
∠ ゅ∠ゎへ ゅ∠ョ zモミ⊥ ラ
z ま͡ ∇モバ∠ ∇ヘゎ∠ ゅ∠ヤプ∠ »
(Then do not do t hat , for all t he wealt h t hat Allah has given you is allowed for you.) Then he
said;
る∃ ヤ∠Β͡タヱ∠ Ι
∠ ヱ∠ る∃ ら∠ も͡ べ∠シ Ι
∠ ヱ∠ り∃ ゲ∠ Β͡エよ∠ リ͡ョ ヮ⊥ zヤャや モ
∠ バ∠ ィ
∠ ゅ∠ョぴ
びュ∃ ゅ∠ェ Ι
∠ ヱ∠
(Allah has not inst it ut ed t hings like Bahirah or a Sa'ibah or a Wasilah or a Ham. ) As for t he
Bahirah, it is t he animal whose ears were cut , one would not allow his wife, daught ers, or any
of his household t o benefit from it s wool, hair or milk. But , if it died, t hey would share it . As
for t he Sa'ibah, t hey used t o set it free for t heir idols and announce t his fact in t he vicinit y of
t he idols. As for t he Wasilah, it is t he sheep t hat gives birt h t o six offspring. When she
delivered for t he sevent h t ime, t hey would cut it s ears and horns, saying, ` It has Wasalat
(connect ed deliveries),' and t hey would not slaught er it , hit it or prevent it from drinking from
any pool.'' This Hadit h was narrat ed wit h t he addit ion of t he explanat ion of t hese words in it . In
anot her narrat ion for t his Hadit h from Abu Ishaq from Abu Al-Ahwas, ` Awf bin Malik used his
own words (i.e., he explained t hese words not as a part of t he Hadit h it self) and t his is more
sound. Imam Ahmad recorded t his Hadit h from Sufyan bin ` Uyaynah, from Abu Az-Za` ra' ` Amr
bin ` Amr, from his uncle Abu Al-Ahwas ` Awf bin Malik bin Nadlah from his fat her, Malik bin
Nadlah. This narrat ion also does not cont ain t he explanat ion of Bahirah, Ham et c., t hat is
added t o t he Hadit h above, and Allah knows best . Allah's st at ement ,
ゆ
∠ グ͡ ム∠ ∇ャや ヮ͡ ヤzャや ヴ∠ヤハ
∠ ラ
∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや リz ム͡ ⇒∠ャヱ∠ ぴ
びラ
∠ ヲ⊥ヤボ͡ ∇バΑ∠ Ι
∠ ∇ユワ⊥ ゲ⊥ ん∠ ∇ミぺ∠ヱ∠
(But t hose who disbelieve invent lies against Allah, and most of t hem have no underst anding.)
means, Allah did not legislat e t hese invent ed rit uals and He does not consider t hem act s of
obedience. Rat her, it is t he idolat ors who made t hem int o rit uals and act s of worship t hat t hey
used t o draw near t o Allah. But t hey did not and will not help t hem t o draw near t o Him,
rat her, t hese innovat ions will only harm t hem.
ヴ∠ャま͡ヱ∠ ヮ⊥ zヤャや メ ∠ ゴ∠ ル∠ぺ べ∠ョ ヴ∠ャま͡ ∇や∇ヲャ∠ゅ∠バゎ∠ ∇ユヰ⊥ ャ∠ モ ∠ Β͡ホ や∠クま͡ヱ∠ ぴ
びべ∠ル¬∠ ゅ∠よや∠¬ ヮ͡ ∇Βヤ∠ハ
∠ ゅ∠ル∇ギィ
∠ ヱ∠ ゅ∠ョ ゅ∠レら⊥ ∇ジェ
∠ ∇やヲ⊥ャゅ∠ホ メ
͡ ヲ⊥シゲz ャや
(And when it is said t o t hem: "Come t o what Allah has revealed and t o t he Messenger.'' They
say: "Enough for us is t hat which we found our fat hers following,'') imeaning, if t hey are called
t o Allah's religion, Law and commandment s and t o avoiding what He prohibit ed, t hey say, ` The
ways and pract ices t hat we found our fat hers and forefat hers following are good enough for us.
` Allah said,
びゅ⇔ゃ∇Βセ
∠ ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ ∇ユワ⊥ ぼ⊥ ゅ∠よや∠¬ ラ
∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ぺ∠ぴ
(even t hough t heir fat hers had no knowledge what soever...) That is, even t hough t heir fat hers
did not underst and or recognize t he t rut h or find it s way. Therefore, who would follow t heir
forefat hers, except t hose who are even more ignorant and misguided t han t hey were
Testimony of Two Just Witnesses for the Final Will and Testament
This honorable Ayah cont ains a glorious ruling from Allah. Allah's st at ement ,
ゲ∠ ツ
∠ ェ
∠ や∠クま͡ ∇ユム⊥ レ͡ ∇Βよ∠ り⊥ ギ∠ ⇒∠ヰセ
∠ ∇やヲ⊥レョ∠ や∠¬ リ∠ Α͡グャzや ゅ∠ヰΑぁ ほ∠⇒͡Αぴ
びラ ͡ ゅ∠レ∇をや る͡ Βz タ
͡ ヲ∠ ∇ャや リ
∠ Β͡ェ れ
⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ミ⊥ ギ∠ ェ
∠ ぺ∠
(O you who believe! When deat h approaches any of you, and you make a bequest , t hen t ake
t he t est imony of t wo...) meaning t hat t here should be t wo wit nesses in such cases,
びメ
∃ ∇ギハ
∠ や∠ヱク∠ ぴ
(j ust men...) t hus, describing t hem as j ust ,
び∇ユム⊥ レあョぴ
(of your own folk) Muslims.
び∇ユミ⊥ ゲ͡ ∇Βビ
∠ ∇リョ͡ ラ
͡ や∠ゲカ
∠ や∠¬ ∇ヱぺ∠ぴ
(or t wo ot hers from out side) non-Muslims, meaning t he People of t he Book, according t o Ibn
` Abbas as Ibn Abi Hat im recorded. Allah said next ,
びチ
͡ ∇ケΙ
x や ヴ͡プ ∇ユわ⊥ ∇よゲ∠ ッ
∠ ∇ユわ⊥ ル∠ぺ ∇ラま͡ぴ
(if you are t raveling t hrough t he land) on a j ourney,
びれ
͡ ∇ヲヨ∠ ∇ャや る⊥ ら∠ Β͡ダョぁ ユ⊥ム∇わよ∠ ゅ∠タほ∠プ∠ ぴ
(and t he calamit y of deat h befalls you.) These are t wo condit ions t hat permit using non-
Muslims from among t he Dhimmis for wit nesses when t here are no Muslims present : When one
is t raveling and needs t o writ e a will, as Sharih Al-Qadi said. Ibn Jarir recorded t hat Sharih said,
"The wit ness of t he Jews and Christ ians is not allowed except while t raveling, and even t hen
only t o wit ness t he dict at ion of t he will.'' Allah's st at ement ,
びゅ⇔レ∠ヨを∠ ぴ
(for any worldly gain) of t his soon t o end life,
びヴ∠よ∇ゲホ⊥ や∠ク ラ
∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ぴ
(even t hough he be our near relat ive.) meaning, if t he beneficiary be our near relat ive, we will
st ill not compromise on t he t rut h.
びゅ⇔ヨ∇をま͡ べzボエ
∠ わ∠ ∇シや ゅ∠ヨヰ⊥ ルz ぺ∠ ヴ∠ヤハ
∠ ゲ∠ ん͡ ハ
⊥ ∇ラみ͡プ∠ ぴ
(If it t hen becomes known t hat t hese t wo had been guilt y of sin...) if t he t wo wit nesses were
found t o have cheat ed or st olen from t he money t hat t he will is being writ t en about ,
ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ペ
zエ∠ わ∠ ∇シや リ
∠ Α͡グャzや リ
∠ ョ͡ ゅ∠ヨヰ⊥ ∠ョゅ∠ボ∠ョ ラ⊥ ゅ∠ョヲ⊥ボΑ͡ ぴ
びラ
͡ ゅ∠Βャ∠∇ヱΙ
xや
(let t wo ot hers st and fort h in t heir places, nearest in kin from among t hose who claim a lawful
right .) This Ayah indicat es t hat if t he t wo wit nesses were found t o have commit t ed t reachery,
t hen t wo of t he nearest right ful inherit ors should st and for wit ness in t heir place,
びゅ∠ヨ͡ヰ͡ゎ∠ギ⇒∠ヰ∠セ リ͡ョ ペ
ぁェ∠ ぺ∠ ゅ∠レゎ⊥ ギ∠ ⇒∠ヰゼ
∠ ャ∠ ヮ͡ ヤzャゅ͡よ ラ
͡ ゅ∠ヨジ
͡ ∇ボΒ⊥ プ∠ ぴ
(Let t hem swear by Allah (saying): "We affirm t hat our t est imony is t ruer t han t hat of bot h of
t hem...'') Meaning, our t est imony t hat t hey have cheat ed is more t rut hful t han t he t est imony
t hat t hey have offered,
びべ∠レ∇Α∠ギ∠わ∇ハや ゅ∠ョヱ∠ ぴ
(and t hat we have not t respassed (t he t rut h),) when we accused t hem of t reachery,
びリ
∠ Β͡ヨヤ͡⇒zヌャや リ
∠ ヨ͡ ャz や⇔ク͡ま ゅzル͡まぴ
(for t hen indeed we should be of t he wrongdoers.) if we had lied about t hem. This is t he oat h
of t he heirs, and preference is t o be given t o t heir saying. Just as in t he case wit h t he oat h of
relat ive of a murdered person if he at t empt s t o t arnish t he case of t he murdered person. So his
family t akes an oat h in defense of his honor. This is discussed in t he st udies of t he oat hs in t he
books of Ahkam. Allah's st at ement ,
びべ∠ヰ͡ヰ∇ィ∠ヱ ヴ∠ヤハ
∠ り͡ ∠ギ⇒∠ヰゼ
z ャゅ͡よ ∇やヲ⊥ゎ∇ほΑ∠ ラ∠ぺ ヴ∠ル∇キぺ∠ マ
∠ ャ͡クぴ
(That should make it closer (t o t he fact ) t hat t heir t est imony would be in it s t rue nat ure and
shape (and t hus accept ed),) means, t he ruling requiring t he t wo Dhimmi wit nesses t o swear, if
t here is a doubt t hat t hey were not t rut hful, might compel t hem t o admit t o t he t est imony in
it s t rue form. Allah's st at ement ,
び∇やヲ⊥バヨ∠ ∇シや∠ヱぴ
(and list en.) and obey,
びリ
∠ Β͡ボジ
͡ ⇒∠ヘ∇ャや ュ∠ ∇ヲボ∠ ∇ャや ン͡ギ∇ヰΑ∠ Ι
∠ ヮ⊥ ヤzャや∠ヱぴ
(And Allah guides not t he rebellious people.) who do not obey Him or follow His Law.
Ι
∠ ∇やヲ⊥ャゅ∠ホ ∇ユわ⊥ ∇らィ
͡ ぺ⊥ へ∠クゅ∠ョ メ
⊥ ヲ⊥ボΒ∠ プ∠ モ
∠シ⊥ ゲぁ ャや ヮ⊥ ヤzャや ノ⊥ ヨ∠ ∇イΑ∠ ュ∠ ∇ヲΑ∠ ぴ
びゆ͡ ヲ⊥Βピ⊥ ∇ャや ユ⊥ ⇒zヤハ
∠ ろ
∠ ル∠ぺ マ ∠ ルz ま͡ べ∠レ∠ャ ユ∠ ∇ヤハ
͡
(109. On t he Day when Allah will gat her t he Messengers t oget her and say t o t hem: "What was
t he response you received (from men t o your t eaching)'' They will say: "We have no knowledge,
verily, only You are t he Knower of all t hat is hidden.'')
びリ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや リ
z ヤ∠⇒∠∇ジレ∠ ャ∠ヱ∠ ∇ユヰ͡ ∇Βャ∠ま͡ モ
∠シ
͡ ∇ケぺ⊥ リ
∠ Α͡グャzや リ
z ヤ∠⇒∠∇ジレ∠ ヤ∠プ∠ ぴ
(Then surely, We shall quest ion t hose (people) t o whom it (t he Book) was sent and verily, We
shall quest ion t he Messengers.) 7:6 , and,
びべ∠レ∠ャ ユ∠ ∇ヤハ
͡ Ι
∠ぴ
(We have no knowledge) is t he result of t he horror of t hat Day, according t o Muj ahid, Al-Hasan
Al-Basri and As-Suddi. ` Abdur-Razzaq narrat ed t hat At h-Thawri said t hat Al-A` mash said t hat
Muj ahid said about t he Ayah,
び∇ユわ⊥ ∇らィ
͡ ぺ⊥ へ∠クゅ∠ョ メ
⊥ ヲ⊥ボΒ∠ プ∠ モ
∠シ
⊥ ゲぁ ャや ヮ⊥ zヤャや ノ⊥ ヨ∠ ∇イΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when Allah will gat her t he Messengers t oget her and say t o t hem: "What was t he
response you received'') They will become afraid and reply,
びべ∠レ∠ャ ユ∠ ∇ヤハ
͡ Ι
∠ぴ
(We have no knowledge. ..) Ibn Jarir and Ibn Abi Hat im also recorded t his explanat ion. ` Ali bin
Abi Talhah said t hat Ibn ` Abbas comment ed on t he Ayah,
Ι
∠ ∇やヲ⊥ャゅ∠ホ ∇ユわ⊥ ∇らィ
͡ ぺ⊥ へ∠クゅ∠ョ メ
⊥ ヲ⊥ボΒ∠ プ∠ モ
∠シ⊥ ゲぁ ャや ヮ⊥ ヤzャや ノ⊥ ヨ∠ ∇イΑ∠ ュ∠ ∇ヲΑ∠ ぴ
びゆ͡ ヲ⊥Βピ⊥ ∇ャや ユ⊥ ⇒zヤハ
∠ ろ
∠ ル∠ぺ マ ∠ ルz ま͡ べ∠レ∠ャ ユ∠ ∇ヤハ
͡
(On t he Day when Allah will gat her t he Messengers t oget her and say t o t hem: "What was t he
response you received (from men t o your t eaching)'' They will say: "We have no knowledge,
verily, only You are t he Knower of all t hat is hidden.'') "They will say t o t he Lord, Most
Honored, ` We have no knowledge beyond what we know, and even t hat , You have more
knowledge of t hem t han us.'' This response is out of respect before t he Lord, Most Honored,
and it means, we have no knowledge compared t o Your encompassing knowledge. Therefore,
our knowledge only grasped t he visible behavior of t hese people, not t he secret s of t heir
heart s. You are t he Knower of everyt hing, Who has encompassing knowledge of all t hings, and
our knowledge compared t o Your knowledge is similar t o not having any knowledge at all, for
びゆ
͡ ヲ⊥Βピ⊥ ∇ャや ユ⊥ ⇒zヤハ
∠ ろ
∠ ル∠ぺぴ
(only You are t he Knower of all t hat is hidden.)
マ∠ ∇Βヤ∠ハ ∠ ヴ͡わヨ∠ ∇バル͡ ∇ゲミ⊥ ∇クや ユ∠ Α∠ ∇ゲョ∠ リ ∠ ∇よや ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ ∠ ゅ∠ホ ∇クま͡ぴ
サ∠ ゅzレャや ユ⊥ あヤム∠ ゎ⊥ サ ͡ ギ⊥ ボ⊥ ∇ャや ゥ
͡ ヱ⊥ゲよ͡ マ ∠ ゎぁ ギzΑぺ∠ ∇クま͡ マ
∠ ゎ͡ ギ∠ ャ͡ヱ∠ ヴ∠ヤ∠ハ∠ヱ
る∠ ヨ∠ ∇ムエ ͡ ∇ャや∠ヱ ょ ∠ ⇒∠わム͡ ∇ャや マ∠ わ⊥ ∇ヨヤzハ
∠ ∇クま͡ヱ∠ Κ ⇔ ∇ヰミ∠ ヱ∠ ギ͡ ∇ヰヨ∠ ∇ャや ヴ͡プ
る͡ ゃ∠ ∇Βヰ∠ ミ∠ リ ͡ Βあトャや リ ∠ ョ͡ ペ ⊥ ヤ⊥∇ガゎ∠ ∇クま͡ヱ∠ モ ∠ Β͡イル͡Ηや∠ヱ り∠ や∠ケ∇ヲわz ャや∠ヱ
ヴ͡ル∇クみ͡よ͡ や⇔ゲ∇Βデ ∠ ラ ⊥ ヲ⊥ムわ∠ プ∠ ゅ∠ヰΒ͡プ オ ⊥ ヘ⊥ レ∠わプ∠ ヴ͡ル∇クみ͡よ͡ ゲ͡ ∇Βト z ャや
ァ⊥ ゲ͡ ∇ガゎ⊥ ∇クま͡ヱ∠ ヴ͡ル∇クみ͡よ͡ ソ ∠ ゲ∠ ∇よΙ x や∠ヱ ヮ∠ ヨ∠ ∇ミΙ x や ¬⊥ ン͡ゲ∇らゎ⊥ ∠ヱ
∇クま͡ マ ∠ レ∠ハ モ ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ろ ⊥ ∇ヘヘ∠ ミ∠ ∇クま͡ヱ∠ ヴ͡ル∇ク͡み͡よ ヴ∠ゎヲ∠ヨ∇ャや
や∠グ⇒∠ワ ∇ラま͡ ∇ユヰ⊥ ∇レョ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャzや メ ∠ ゅ∠ボプ∠ ろ ͡ ⇒∠レΒあ ら∠ ∇ャゅ͡よ ∇ユヰ⊥ わ∠ ∇ゃィ
͡
∇ラぺ∠ リ ∠ ΒあΑケ͡ や∠ヲエ∠ ∇ャや ヴ∠ャま͡ ろ⊥ ∇Βェ ∠ ∇ヱぺ∠ ∇クま͡ヱ∠ - ∀リΒ͡らョぁ ∀ゲ∇エ͡シ Ι z ま͡
ゅ∠レルz ∠ほ͡よ ∇ギヰ∠ ∇セや∠ヱ ゅzレョ∠ や∠¬ ∇やヲ⊥ャゅ∠ホ ヴ͡ャヲ⊥シゲ∠ よ͡ ヱ∠ ヴ͡よ ∇やヲ⊥レョ͡ や∠¬
びラ ∠ ヲ⊥ヨヤ͡∇ジョ⊥
(110. (Remember) when Allah will say (on t he Day of Resurrect ion): "O ` Isa, son of Maryam!
Remember My favor t o you and t o your mot her when I support ed you wit h Ruh - il-Qudus
Jibril so t hat you spoke t o t he people in t he cradle and in mat urit y; and when I t aught you
t he Book, t he Hikmah, t he Tawrah and t he Inj il; and when you made out of t he clay, as it
were, t he figure of a bird, by My permission, and you breat hed int o it , and it became a bird by
My permission, and you healed t hose born blind, and t he lepers by My permission, and when
you brought fort h t he dead by My permission; and when I rest rained t he Children of Israel from
you since you came unt o t hem wit h clear proofs, and t he disbelievers among t hem said: ` This
is not hing but evident magic.''') (111. "And when I Awhayt u put in t he heart s of Al- Hawariyyin
t o believe in Me and My Messenger, t hey said: ` We believe. And bear wit ness t hat we are
Muslims.''')
Reminding ` Isa of the Favors that Allah Granted him
Allah ment ions how He blessed His servant and Messenger, ` Isa, son of Maryam, and t he
miracles and ext raordinary act s He grant ed him. Allah said,
びマ
∠ ∇Βヤ∠ハ
∠ ヴ͡わヨ∠ ∇バル͡ ∇ゲミ⊥ ∇クやぴ
(Remember My favor t o you) when I creat ed you from your mot her, wit hout male int ervent ion,
and made you a sign and clear proof of My perfect power over all t hings. d
びマ
∠ ゎ͡ ギ∠ ャ͡ヱ∠ ヴ∠ヤ∠ハ∠ヱぴ
(And t o your mot her) when I made you t est ify t o her chast it y and you t hus absolved her from
t he sin t hat t he unj ust , ignorant liars accused her of,
びサ
͡ ギ⊥ ボ⊥ ∇ャや ゥ
͡ ヱ⊥ゲよ͡ マ
∠ ゎぁ ギzΑぺ∠ ∇クま͡ぴ
(when I support ed you wit h Ruh - il-Qudus) t he angel Jibril, and made you a Prophet , calling t o
Allah in t he cradle and manhood. I made you speak in t he cradle, and you t est ified t hat your
mot her was free from any immoral behavior, and you proclaimed t hat you worship Me. You also
conveyed t he news of My Message and invit ed t hem t o worship Me.
びΚ
⇔ ∇ヰミ∠ ヱ∠ ギ͡ ∇ヰヨ∠ ∇ャや ヴ͡プ サ
∠ ゅzレャや ユ⊥ あヤム∠ ゎ⊥ ぴ
(so t hat you spoke t o t he people in t he cradle and in mat urit y;) Meaning you called t he people
t o Allah in childhood and in mat urit y. And t he word Tukallim means invit ed, because his
speaking t o people while a child is not hing st range by it self. Allah's st at ement ,
びる∠ ヨ∠ ∇ムエ
͡ ∇ャや∠ヱ ょ
∠ ⇒∠わム͡ ∇ャや マ
∠ わ⊥ ∇ヨヤzハ
∠ ∇クま͡ヱ∠ ぴ
(And when I t aught you t he Book and t he Hikmah,) t he power of writ ing and underst anding,
びヴ͡ル∇ク͡み͡よ ソ
∠ ゲ∠ ∇よΙ
x や∠ヱ ヮ∠ ヨ∠ ∇ミΙ
x や ¬⊥ ン͡ゲ∇らゎ⊥ ∠ヱぴ
(and you healed t hose born blind, and t he lepers by My permission,) This was explained before
in Surah Al ` Imran (chapt er 3) and we do not need t o repeat it here. Allah's st at ement ,
ろ
͡ ⇒∠レΒあ ら∠ ∇ャゅ͡よ ∇ユヰ⊥ わ∠ ∇ゃィ
͡ ∇クま͡ マ∠ レ∠ハ モ∠ Α͡¬ゲ∠ ∇シま͡ ヴ͡レよ∠ ろ ⊥ ∇ヘヘ∠ ミ∠ ∇クま͡ヱ∠ ぴ
び∀リΒ͡らョぁ ∀ゲ∇エ͡シ Ι z ま͡ や∠グ⇒∠ワ ∇ラま͡ ∇ユヰ⊥ ∇レョ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャzや メ∠ ゅ∠ボプ∠
(and when I rest rained t he Children of Israel from you since you came unt o t hem wit h clear
proofs, and t he disbelievers among t hem said: "This is not hing but evident magic.'') Meaning:
` remember My favor, when I st opped t he Children of Israel from harming you, when you
brought t hem t he clear proofs and evidence, t est ifying t o your prophet hood and Message from
Me t o t hem. They rej ect ed you and accused you of being a magician and t ried t o kill you by
crucifixion, but I saved you, raised you t o Me, purified you from t heir vulgarit y and prot ect ed
you from t heir harm.' The wording of t his Ayah indicat es t hat ` Isa will be reminded of t hese
favors on t he Day of Resurrect ion. Allah used t he past t ense in t hese Ayat indicat ing t hat it is a
forgone mat t er t hat will cert ainly occur. This Ayah also cont ains some of t he secret s of t he
Unseen t hat Allah revealed t o His Messenger Muhammad . Allah said,
メ
͡ ゅ∠らイ
͡ ∇ャや リ
∠ ョ͡ ン͡グガ
͡ ゎz や ラ
͡ ぺ∠ モ
͡ ∇エレz ャや ヴ∠ャま͡ マ
∠ よぁ ケ∠ ヴ∠ェ∇ヱ∠ぺ∠ヱぴ
びラ ∠ ヲ⊥セゲ͡ ∇バΑ∠ ゅzヨ͡ョ∠ヱ ゲ͡ イ
∠ゼ z ャや リ ∠ ョ͡ ヱ∠ ゅ⇔ゎヲ⊥Βよ⊥
マ
͡ よあ ケ∠ モ
∠ ら⊥ シ
⊥ ヴ͡ムヤ⊥∇シゅ∠プ れ
͡ ゲ∠ ヨ∠ んz ャや あモミ⊥ リ͡ョ ヴ͡ヤミ⊥ zユを⊥ ぴ
びΚ
⇔ ャ⊥ク⊥
(And your Lord Awha (inspired) t he bee, saying: "Take habit at ions in t he mount ains and in t he
t rees and in what t hey erect . Then, eat of all fruit s, and follow t he ways of your Lord made
easy (for you).'') 16:68-69 Al-Hasan Al-Basri comment ed about t he Hawariyyun, "Allah
inspired t hem'', while As-Suddi said, "` He put in t heir heart s,'' and t he Hawariyyun said,
びラ
∠ ヲ⊥ヨヤ͡∇ジョ⊥ ゅ∠レルz ∠ほ͡よ ∇ギヰ∠ ∇セや∠ヱ ゅzレョ∠ や∠¬ぴ
(We believe. And bear wit ness t hat we are Muslims.)
びラ
∠ ヲぁΑケ͡ や∠ヲエ
∠ ∇ャや メ
∠ ゅ∠ホ ∇クま͡ぴ
((Remember) when Al-Hawaryun said...) t he disciples of ` Isa said,
びマ
∠ よぁ ケ∠ ノ⊥ Β͡トわ∠ ∇ジΑ∠ ∇モワ∠ ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡バΑぴ
び͡¬べ∠ヨジ
z ャや リ
∠ ョあ り⇔ ギ∠ も͡ べ∠ョ ゅ∠レ∇Βヤ∠ハ
∠ メ
∠ ゴあ レ∠ Α⊥ ラ∠ぺぴ
(O ` Isa, son of Maryam! Can your Lord send down t o us a Ma'idah from heaven) The Ma'idah is
t he t able t hat has food on it . Some scholars said t hat t he disciples request ed t his t able because
t hey were poor and deprived. So t hey asked ` Isa t o supplicat e t o Allah t o send a t able of food
down t o t hem t hat t hey could eat from every day and t hus be more able t o perform t he act s of
worship.
びリ
∠ Β͡レョ͡ ∇ぽョぁ ユ⊥わレ⊥ミ ラ͡ま ヮ∠ ヤzャや ∇やヲ⊥ボゎz や メ
∠ ゅ∠ホぴ
(` Isa said: "Have Taqwa of Allah, if you are indeed believers.'') ` Isa answered t hem by saying,
` Have Taqwa of Allah! And do not ask for t his, for it may become a t rial for you, but t rust in
Allah for your provisions, if you are t ruly believers. '
びゅ∠ヰ∇レョ͡ モ
∠ ミ⊥ ∇ほルz ラ∠ぺ ギ⊥ Α͡ゲル⊥ ∇やヲ⊥ャゅ∠ホぴ
(They said: "We wish t o eat t hereof.'') we need t o eat from it ,
びゅ∠レよ⊥ ヲ⊥ヤホ⊥ リ
z ゃ͡ ヨ∠ ∇トゎ∠ ヱ∠ ぴ
(and t o be st ronger in fait h,) when we wit ness it descending from heaven as sust enance for us,
びゅ∠レわ∠ ∇ホギ∠ タ
∠ ∇ギホ∠ ラ∠ぺ ユ∠ ヤ∠∇バル∠ ヱ∠ ぴ
(and t o know t hat you have indeed t old us t he t rut h,) of your Message and our fait h in you
increases and also our knowledge,
びリ
∠ Α͡ギヰ͡ ⇒zゼャや リ
∠ ョ͡ ゅ∠ヰ∇Βヤ∠ハ
∠ ラ
∠ ヲ⊥ムル∠ ヱ∠ ぴ
(and t hat we ourselves be it s wit nesses.) t est ifying t hat it is a sign from Allah, as proof and
evidence t hat you are a Prophet , and at t est ing t o t he t rut h of what you brought us,
ゅ∠レ∇Βヤ∠ハ
∠ ∇メゴ͡ ル∠ぺ べ∠レよz ケ∠ ユz ヰ⊥ ヤzャや ユ∠ Α∠ ∇ゲョ∠ リ
⊥ ∇よや ヴ∠ジΒ͡ハ メ ∠ ゅ∠ホぴ
びゅ∠ルゲ͡ カ
͡ や∠¬ヱ∠ ゅ∠レャ͡ヱz Ι
6 や⇔ギΒ͡ハ ゅ∠レ∠ャ ラ ⊥ ヲ⊥ムゎ∠ ¬͡ べ∠ヨジ
z ャや リ
∠ ョあ り⇔ ギ∠ も͡ べ∠ョ
(` Isa, son of Maryam, said: "O Allah, our Lord! Send us from heaven a t able spread (wit h food)
t hat t here may be for us -- for t he first and t he last of us -- a fest ival...'') As-Suddi comment ed
t hat t he Ayah means, "We will t ake t hat day on which t he t able was sent down as a day of
celebrat ion, t hat we and t hose who come aft er us would consider sacred.'' Sufyan At h-Thawri
said t hat it means, "A day of prayer.''
びマ
∠ ∇レョあ る⇔ Α∠ や∠¬ヱ∠ ぴ
(and a sign from You. ) proving t hat You are able t o do all t hings and t o accept my
supplicat ion, so t hat t hey accept what I convey t o t hem from You,
びゅ∠レ∇ホコ⊥ ∇ケや∠ヱぴ
(and provide us sust enance,) a delicious food from You t hat does not require any effort or
hardship,
∇ユム⊥ ∇Βヤ∠ハ
∠ ゅ∠ヰャ⊥ゴあ レ∠ ョ⊥ ヴあルま͡ ヮ⊥ zヤャや メ
∠ ゅ∠ボレ∠ Β͡ホコ͡ やzゲャや ゲ⊥ ∇Βカ ∠ ろ ∠ ル∠ぺヱ∠ ぴ
び∇ユム⊥ レ͡ョ ギ⊥ ∇バよ∠ ∇ゲヘ⊥ ∇ムΑ∠ リ∠ヨプ∠
("For You are t he Best of sust ainers.'' Allah said: "I am going t o send it down unt o you, but if any
of you aft er t hat disbelieves...'') by denying t his sign and defying it s implicat ion, O ` Isa,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや リ
∠ ョあ や⇔ギ∠ェぺ∠ ヮ⊥ よ⊥ あグハ
∠ ぺ⊥ Ι
z ゅ⇔よや∠グハ
∠ ヮ⊥ よ⊥ あグハ
∠ ぺ⊥ ヴあルみ͡プ∠ ぴ
(t hen I will punish him wit h a t orment such as I have not inflict ed on anyone among t he
` Alamin.) among t he people of your t ime. Allah said in similar Ayat ,
ギz セ
∠ ぺ∠ ラ
∠ ∇ヲハ
∠ ∇ゲプ͡ メ
∠ や∠¬ ∇やヲ⊥ヤカ
͡ ∇キぺ∠ る⊥ ハ
∠ ゅzジャや ュ⊥ ヲ⊥ボゎ∠ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
びゆ
͡ や∠グバ∠ ∇ャや
(And on t he Day when t he Hour will be est ablished (it will be said t o t he angels): "Cause
Fir'awn's people t o ent er t he severest t orment !'') 40:46 , and,
びケ͡ ゅzレャや リ
∠ ョ͡ モ
͡ ヘ∠ ∇シΙ
xやポ
͡ ∇ケギz ャや ヴ͡プ リ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャや ラ
z ま͡ぴ
(Verily, t he hypocrit es will be in t he lowest dept hs of t he Fire. ) 4:145 Ibn Jarir said t hat
` Abdullah bin ` Amr said, "Those who will receive t he severest t orment on t he Day of
Resurrect ion are t hree: The hypocrit es, t hose from t he people of Al-Ma'idah who disbelieved in
it , and t he people of Fir` awn.'' Ibn Abi Hat im recorded t hat Ibn ` Abbas said, "They said t o ` Isa,
son of Maryam, ` Supplicat e t o Allah t o send down t o us from heaven, a t able spread wit h food.'
He also said, ` So t he angels brought t he t able down cont aining seven fish and seven pieces of
bread and placed it before t hem. So t he last group of people at e as t he first group did.'' Ibn
Jarir recorded t hat Ishaq bin ` Abdullah said t hat t he t able was sent down t o ` Isa son of Maryam
having seven pieces of bread and seven fish, and t hey at e from it as much as t hey wished. But
when some of t hem st ole food from it , saying, "It might not come down t omorrow,'' t he t able
ascended. These st at ement s t est ify t hat t he t able was sent down t o t he Children of Israel
during t he t ime of ` Isa, son of Maryam, as a result of Allah's accept ing his supplicat ion t o Him.
The apparent wording of t his Ayah also st at es so,
び∇ユム⊥ ∇Βヤ∠ハ
∠ ゅ∠ヰャ⊥ゴあ レ∠ ョ⊥ ヴあルま͡ ヮ⊥ zヤャや メ
∠ ゅ∠ホぴ
(Allah said: "I am going t o send it down unt o you...'') 5:115 .
サ
͡ ゅzレヤ͡ャ ろ ∠ ヤ⊥ホ ろ ∠ ル∠¬ぺ∠ ユ∠ Α∠ ∇ゲョ∠ リ∠ ∇よや ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
マ
∠ レ∠ ⇒∠エ∇らシ
⊥ メ ∠ ゅ∠ホ ヮ͡ ヤzャや ラ ͡ ヱ⊥キ リ͡ョ リ ͡ ∇Βヰ∠ ⇒∠ャま͡ ヴ
∠ ョあ ぺ⊥ヱ∠ ヴ͡ルヱ⊥グ͡ガゎz や
ろ
⊥ レ⊥ミ ラ͡ま ペ yエ ∠ よ͡ ヴ͡ャ ザ ∠ ∇Βャ∠ ゅ∠ョ メ∠ ヲ⊥ホぺ∠ ∇ラぺ∠ ヴ͡ャ ラ ⊥ ヲ⊥ムΑ∠ ゅ∠ョ
ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ Ι ∠ ヱ∠ ヴ͡ジ∇ヘル∠ ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇バゎ∠ ヮ⊥ わ∠ ∇ヨヤ͡ハ ∠ ∇ギボ∠ プ∠ ヮ⊥ わ⊥ ∇ヤホ⊥
べ∠ョ Ιz ま͡ ∇ユヰ⊥ ャ∠ ろ⊥ ∇ヤホ⊥ ゅ∠ョ - ゆ ͡ ヲ⊥Βピ⊥ ∇ャや ユ⊥ ⇒zヤハ
∠ ろ ∠ ル∠ぺ マ ∠ ルz ま͡ マ ∠ジ ͡ ∇ヘル∠
ろ
⊥ レ⊥ミヱ∠ ∇ユム⊥ よz ケ∠ ヱ∠ ヴよあケ∠ ヮ∠ ヤzャや ∇やヱ⊥ギら⊥ ∇ハや ラ ͡ ぺ∠ ヮ͡ よ͡ ヴ͡レゎ∠ ∇ゲョ∠ ぺ∠
ろ
∠ レ⊥ミ ヴ͡レわ∠ ∇Βプz ヲ∠ ゎ∠ ゅzヨヤ∠プ∠ ∇ユヰ͡ Β͡プ ろ ⊥ ∇ョキ⊥ ゅzョ や⇔ギΒ͡ヰセ ∠ ∇ユヰ͡ ∇Βヤ∠ハ ∠
- ∀ギΒ͡ヰセ ∠ ¬∃ ∇ヴセ ∠ あモミ⊥ ヴ∠ヤハ ∠ ろ ∠ ル∠ぺヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ょ ∠ Β͡ホゲz ャや ろ ∠ ル∠ぺ
ろ
∠ ル∠ぺ マ ∠ ルz み͡プ∠ ∇ユヰ⊥ ャ∠ ∇ゲヘ͡ ∇ピゎ∠ ラ͡まヱ∠ ポ∠ キ⊥ ゅ∠らハ
͡ ∇ユヰ⊥ ルz み͡プ∠ ∇ユヰ⊥ ∇よグあ バ∠ ゎ⊥ ラ͡ま
び ユ⊥ Β͡ムエ∠ ∇ャや ゴ⊥ Α͡ゴバ∠ ∇ャや
(116. And (remember) when Allah will say (on t he Day of Resurrect ion): "O ` Isa, son of Maryam!
Did you say unt o men: ` Worship me and my mot her as t wo gods besides Allah''' He will say:
"Glory be t o You! It was not for me t o say what I had no right (t o say). Had I said such a t hing,
You would surely have known it . You know what is in my inner self t hough I do not know what is
in Yours, t ruly, You, only You, are t he Knower of all t hat is hidden and unseen.'') (117. "Never
did I say t o t hem ought except what You (Allah) did command me t o say: ` Worship Allah, my
Lord and your Lord.' And I was a wit ness over t hem while I dwelled amongst t hem, but when
You t ook me up , You were t he Wat cher over t hem, and You are a Wit ness t o all t hings.'')
(118. "If You punish t hem, t hey are Your servant s, and if You forgive t hem, verily You, only You
are t he Almight y, t he All-Wise.'')
ヴ͡ルヱ⊥グガ
͡ ゎz や サ
͡ ゅzレヤ͡ャ ろ
∠ ヤ⊥ホ ろ
∠ ル∠¬ぺ∠ ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡バΑぴ
びヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ リ͡ ∇Βヰ∠ ⇒∠ャま͡ ヴ
∠ ョあ ぺ⊥ヱ∠
(O ` Isa, son of Maryam! Did you say unt o men: ` Worship me and my mot her as t wo gods besides
Allah') This is a t hreat and a warning t o Christ ians, chast ising t hem in public, as Qat adah and
ot hers said, and Qat adah ment ioned t his Ayah as evidence,
び∇ユヰ⊥ ホ⊥ ∇ギタ
͡ リ
∠ Β͡ホギ͡ ⇒zダャや ノ⊥ ヘ∠ レ∠Α ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
("This is a Day on which t he t rut hful will profit from t heir t rut h.'') 5:119 Allah's st at ement ,
ヴ͡ャ ザ
∠ ∇Βャ∠ ゅ∠ョ メ
∠ ヲ⊥ホぺ∠ ∇ラぺ∠ ヴ͡ャ ラ
⊥ ヲ⊥ムΑ∠ ゅ∠ョ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ぴ
びペyエ∠ よ͡
(Glory be t o You! It was not for me t o say what I had no right (t o say)...) cont ains Allah's
direct ion for ` Isa t o ut t er t he perfect answer. Ibn Abi Hat im recorded t hat Abu Hurayrah said,
"` Isa will be t aught his argument in reply t o what Allah will ask him,
サ
͡ ゅzレヤ͡ャ ろ
∠ ヤ⊥ホ ろ
∠ ル∠¬ぺ∠ ユ∠ Α∠ ∇ゲョ∠ リ
∠ ∇よや ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ ∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
びヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ リ ͡ ∇Βヰ∠ ⇒∠ャま͡ ヴ
∠ ョあ ぺ⊥ヱ∠ ヴ͡ルヱ⊥グ͡ガゎz や
(And (remember) when Allah will say (on t he Day of Resurrect ion): "O ` Isa, son of Maryam! Did
you say unt o men: ` Worship me and my mot her as t wo gods besides Allah') 5:116 .'' Abu
Hurayrah t hen narrat ed t hat t he Prophet said t hat Allah t aught ` Isa t o say,
ヴ͡ャ ザ
∠ ∇Βャ∠ ゅ∠ョ メ
∠ ヲ⊥ホぺ∠ ∇ラぺ∠ ヴ͡ャ ラ
⊥ ヲ⊥ムΑ∠ ゅ∠ョ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ぴ
びペyエ∠ よ͡
(Glory be t o You! It was not for me t o say what I had no right (t o say)...) At h-Thawri narrat ed
t his Hadit h from Ma` mar from Ibn Tawus from Tawus. ` Isa's st at ement ,
びヮ⊥ わ∠ ∇ヨヤ͡ハ
∠ ∇ギボ∠ プ∠ ヮ⊥ わ⊥ ∇ヤホ⊥ ろ
⊥ レ⊥ミ ラ͡まぴ
(Had I said such a t hing, You would surely have known it .) means, had I said it , You, my Lord,
would have known it , for not hing escapes Your knowledge. Rat her, I have not said t hese words
nor did t he t hought even cross my mind, t his why he said,
マ
∠ ルz ま͡ マ ∠ジ ͡ ∇ヘル∠ ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇ハぺ∠ Ι ∠ ヱ∠ ヴ͡ジ∇ヘル∠ ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇バゎ∠ ぴ
びヮ͡ よ͡ ヴ͡レゎ∠ ∇ゲョ∠ ぺ∠ べ∠ョ Ι
z ま͡ ∇ユヰ⊥ ャ∠ ろ
⊥ ∇ヤホ⊥ ゅ∠ヨよ͡ ヲ⊥Βピ⊥ ∇ャや ユ⊥ ⇒zヤハ
∠ ろ
∠ ル∠ぺ
(You know what is in my inner self t hough I do not know what is in Yours, t ruly, You, only You,
are t he Knower of all t hat is hidden and unseen. Never did I say t o t hem ought except what You
(Allah) did command me t o say...) and convey,
び∇ユヰ͡ Β͡プ ろ
⊥ ∇ョキ⊥ ゅzョ や⇔ギΒ͡ヰセ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ろ
⊥ レ⊥ミヱ∠ ぴ
(And I was a wit ness over t hem while I dwelled amongst t hem,) I was a wit ness over what t hey
did when I was amongst t hem,
ろ
∠ ル∠ぺヱ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ょ
∠ Β͡ホゲz ャや ろ
∠ ル∠ぺ ろ∠ レ⊥ミ ヴ͡レわ∠ ∇Βプz ヲ∠ ゎ∠ ゅzヨヤ∠プ∠ ぴ
び∀ギΒ͡ヰセ
∠ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ ∠
(but when You t ook me up , You were t he Wat cher over t hem, and You are a Wit ness t o all
t hings.) Abu Dawud At -Tayalisi recorded t hat Ibn ` Abbas said, "The Messenger of Allah st ood up
once and gave us a speech in which he said,
ゴz ハ
∠ ぶ
͡ や ヴ∠ャま͡ ラ
∠ ヱ⊥ケヲ⊥ゼ∇エョ∠ ∇ユム⊥ ルzま͡ サ
⊥ ゅzレャや ゅ∠ヰΑぁ ぺ∠ ゅ∠Α»
«Ι∇ゲビ⊥ ∩⇔りや∠ゲハ ⊥ ∩⇔りゅ∠ヘェ
⊥ モ zィ
∠ ヱ∠
(O people! You will be gat hered t o Allah while barefoot ed, naked and uncircumcised;
びロ⊥ ギ⊥ Β͡バルぁ ペ
∃ ∇ヤカ
∠ メ
∠ ヱz ぺ∠ べ∠ル∇ぺギ∠ よ∠ ゅ∠ヨミ∠ ぴ
(As We began t he first creat ion, We shall repeat it .)
ヴ∠ヤハ
∠ リ
∠ Αあギゎ∠ ∇ゲョ⊥ やヲ⊥ャや∠ゴΑ∠ ∇ユャ∠ ¬͡ ゅ∠ャぽ⊥ ワ ラ z ま͡ :メ ⊥ ゅ∠ボΒ⊥ プ∠ »
«ユ⊥ヰわ∠ ∇ホケ∠ ゅ∠プ グ⊥ ∇レョ⊥ ∇ユヰ͡ よ͡ ゅ∠ボ∇ハぺ∠
(It will furt her be said, ` These people kept revert ing back on t heir heels aft er you left t hem.')''
Al-Bukhari also recorded t his Hadit h in t he explanat ion of t his Ayah. Allah said;
マ
∠ ルz み͡プ∠ ∇ユヰ⊥ ャ∠ ∇ゲヘ͡ ∇ピゎ∠ ラ͡まヱ∠ ポ
∠ キ⊥ ゅ∠らハ
͡ ∇ユヰ⊥ ルz み͡プ∠ ∇ユヰ⊥ ∇よグあ バ∠ ゎ⊥ ラ͡まぴ
び ユ⊥ Β͡ムエ
∠ ∇ャや ゴ⊥ Α͡ゴバ∠ ∇ャや ろ ∠ ル∠ぺ
(If You punish t hem, t hey are Your servant s, and if You forgive t hem, verily You, only You are
t he Almight y, t he All-Wise.) All mat t ers refer back t o Allah, for He does what He Wills and none
can quest ion Him about what He does, while He will quest ion t hem. This Ayah also shows t he
crime of t he Christ ians who invent ed a lie against Allah and His Messenger, t hus making a rival,
wife and son for Allah. Allah is glorified in t hat He is far above what t hey at t ribut e t o Him. So
t his Ayah 5:118 has t remendous value and delivers unique news.
び∇ユヰ⊥ ホ⊥ ∇ギタ
͡ リ
∠ Β͡ホギ͡ ⇒zダャや ノ⊥ ヘ∠ レ∠Α ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
(This is a Day on which t he t rut hful will profit from t heir t rut h.) Ad-Dahhak said t hat Ibn
` Abbas comment ed, "This is t he Day when Tawhid will benefit t hose who believed in it .''
リ
∠ Α͡ギヤ͡⇒∠カ ゲ⊥ ⇒∠ヰ∇ルΙ
x や ゅ∠ヰ͡わ∇エ∠ゎ リ͡ョ ン͡ゲ∇イゎ∠ ∀ろ⇒zレ∠ィ ∇ユヰ⊥ ャ∠ぴ
びや⇔ギ∠よぺ∠ べ∠ヰΒ͡プ
(Theirs are Gardens under which rivers flow (in Paradise) -- t hey shall abide t herein forever.)
and t hey will never be removed from it ,
びヮ⊥ ∇レハ
∠ ∇やヲ⊥ッケ∠ ヱ∠ ∇ユヰ⊥ ∇レハ
∠ ヮ⊥ zヤャや ヴ
∠ッ
͡ ケあ ぴ
(Allah is pleased wit h t hem and t hey wit h Him.)
びラ
∠ ヲ⊥ヤヨ͡ ⇒∠バ∇ャや モ
͡ ヨ∠ ∇バΒ∠ ∇ヤプ∠ や∠グ⇒∠ワ モ
͡ ∇んヨ͡ ャ͡ぴ
(For t he like of t his let t he workers work.) 37:61 , and,
びラ
∠ ヲ⊥ジヘ͡ ⇒∠レわ∠ ヨ⊥ ∇ャや ザ
͡ プ∠ ゅ∠レわ∠ Β∠ ∇ヤプ∠ マ
∠ ャ͡ク∠ ヴ͡プヱ∠ ぴ
(And for t his let (all) t hose st rive who want t o st rive.) 83:26 Allah's st at ement ,
ヲ∠ ワ⊥ ヱ∠ リ
z ヰ͡ Β͡プ ゅ∠ョヱ∠ チ
͡ ∇ケΙ
x や∠ヱ れ͡ ヲ∠ ⇒∠ヨジz ャや マ
⊥ ∇ヤョ⊥ ヮ͡ ヤzャぴ
び ∀ゲΑ͡ギ∠ホ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ ∠
(To Allah belongs t he dominion of t he heavens and t he eart h and all t hat is t herein, and He is
able t o do all t hings.) means, He creat ed everyt hing, owns everyt hing, cont rols t he affairs of
everyt hing and is able t o do all t hings. Theref ore, everyt hing and everyone are in His domain
and under His power and will. There is none like Him, nor is t here rival, ancest or, son, or wife
for Him, nor a lord or god besides Him. Ibn Wahb said t hat he heard Huyay bin ` Abdullah saying
t hat Abu ` Abdur-Rahman Al-Habli said t hat ` Abdullah bin ` Amr said, "The last revealed Surah
was Surat Al-Ma'idah.''
び ユ͡ Β͡ェゲz ャや リ
͡ ⇒∠ヨ∇ェゲz ャや ヮ͡ ヤzャや ユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful.
モ
∠ バ∠ ィ ∠ ヱ∠ チ∠ ∇ケΙ x や∠ヱ れ ͡ ヲ∠ ⇒∠ヨジz ャや ペ∠ ヤ∠カ∠ ン͡グャzや ヮ͡ ヤzャ ギ⊥ ∇ヨエ ∠ ∇ャやぴ
-ラ ∠ ヲ⊥ャギ͡ ∇バΑ∠ ∇ユヰ͡ よあ ゲ∠ よ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ユz ∇を ケ∠ ヲぁレャや∠ヱ ろ ͡ ⇒∠ヨヤ⊥ヌぁ ャや
モ
∀ィ ∠ ぺ∠ヱ∠ Κ ⇔ィ ∠ ぺ∠ ヴ∠ツホ∠ zユを⊥ リ ∃ Β͡デ リあョ ∇ユム⊥ ボ∠ ヤ∠カ ∠ ン͡グャzや ヲ∠ ワ⊥
ヴ͡プ ヮ⊥ zヤャや ヲ∠ ワ⊥ ヱ∠ - ラ ∠ ヱ⊥ゲわ∠ ∇ヨゎ∠ ∇ユわ⊥ ル∠ぺ zユを⊥ ロ⊥ ギ∠ レ͡ハ ヴ6ヨジぁョ
∇ユミ⊥ ゲ∠ ∇ヰィ∠ ヱ∠ ∇ユミ⊥ ゲz シ ͡ ユ⊥ ヤ∠∇バΑ∠ チ ͡ ∇ケΙ x や ヴ͡プヱ∠ れ ͡ ヲ∠ ⇒∠ヨジz ャや
びラ ∠ ヲ⊥らジ
͡ ∇ムゎ∠ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠
(1. All praise be t o Allah, Who creat ed t he heavens and t he eart h, and originat ed t he darkness
and t he light , yet t hose who disbelieve hold ot hers as equal wit h t heir Lord.) (2. He it is Who
has creat ed you from clay, and t hen has decreed a st at ed t erm. And t here is wit h Him anot her
det ermined t erm, yet you doubt .) (3. And He is Allah, in t he heavens and t he eart h, He knows
what you conceal and what you reveal, and He knows what you earn.)
All Praise is Due to Allah for His Glorious Ability and Great Power
Allah praises and glorifies His Most Honorable Self for creat ing t he heavens and eart h, as a
dwelling for His servant s, and for making t he darkness and t he light t o benefit t hem in t he
night and t he day. In t his Ayah, Allah describes darkness in t he plural, Zulumat where Zulmah
is singular for darkness , while describing t he light in t he singular, An-Nur, because An-Nur is
more honored. In ot her Ayat , Allah said,
びリ
͡ Β͡ヨΒ∠ ∇ャや リ
͡ハ
∠ ヮ⊥ ヤ⊥⇒∠ヤニ
͡ぴ
(To t he right and t o t he left s.) 16:48 Near t he end of t his Surah (chapt er 6), Allah also said;
∇やヲ⊥バら͡ わz ゎ∠ Ι
∠ ヱ∠ ロ⊥ ヲ⊥バら͡ ゎz ゅ∠プ ゅ⇔ヨΒ͡ボわ∠ ∇ジョ⊥ ヶ͡デゲ∠ タ ͡ や∠グ⇒∠ワ ラ z ぺ∠ヱ∠ ぴ
びヮ͡ ヤ͡Β͡らシ∠ リ∠ハ ∇ユム⊥ よ͡ ベ
∠ ゲz ヘ∠ わ∠ プ∠ モ
∠ ら⊥ ジ
ぁ ャや
(And verily, t his is my st raight pat h, so follow it , and follow no (ot her) ways, for t hey will
separat e you away from His way.) 6:153 Allah said next ,
びラ
∠ ヲ⊥ャギ͡ ∇バΑ∠ ∇ユヰ͡ よあ ゲ∠ よ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ユz ∇をぴ
(Yet t hose who disbelieve hold ot hers as equal wit h t heir Lord.) meaning, in spit e of all t his,
some of Allah's servant s disbelieve in Him and hold ot hers as part ners and rivals wit h Him.
Some of Allah's servant s claimed a wife and a son for Allah, hallowed be He far above what
t hey at t ribut e t o Him. Allah's st at ement ,
びリ
∃ Β͡デ リあョ ∇ユム⊥ ボ∠ ヤ∠カ
∠ ン͡グャzや ヲ∠ ワ⊥ ぴ
(He it is Who has creat ed you from clay,) refers t o t he fat her of mankind, Adam, from whom
mankind originat ed, mult iplied in numbers and spread about , east and west . Allah said,
びΚ
⇔ィ∠ ぺ∠ ヴ∠ツホ∠ zユを⊥ ぴ
(Then has decreed a st at ed t erm,) refers t o deat h, while,
ユ⊥わ∇ェゲ∠ ィ
∠ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠ モ
͡ ∇Βャzゅ͡よ ユ⊥ム⇒プz ヲ∠ わ∠ Α∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
びケ͡ ゅ∠ヰレz ャゅ͡よ
(It is He, Who t akes your souls by night (when you are asleep), and has knowledge of all t hat
you have done by day, t hen He raises (wakes) you up again t hat a t erm appoint ed (life) be
fulfilled.) 6:60 The meaning of Allah's st at ement ,
びロ⊥ ギ∠ レ͡ハぴ
(Wit h Him) is t hat none but Him knows when it will occur. Allah said in ot her Ayat ,
びヲ∠ ワ⊥ Ι
z ま͡ べ∠ヰわ͡ ∇ホヲ∠ ャ͡ ゅ∠ヰΒあヤ∠イΑ⊥ Ι
∠ ヶあよケ∠ ギ∠ ∇レハ
͡ ゅ∠ヰヨ⊥ ∇ヤハ
͡ ゅ∠ヨルz ま͡ぴ
(The knowledge t hereof is wit h my Lord. None can reveal it s t ime but He.) 7:187 , and,
ろ
∠ ル∠ぺ ユ∠ Β͡プ - ゅ∠ヰ⇒∠シ∇ゲョ⊥ ラ∠ ゅzΑぺ∠ る͡ ハ
∠ ゅzジャや リ ͡ハ∠ マ ∠ ル∠ ヲ⊥ャほ∠∇ジΑ∠ ぴ
び べ∠ヰ⇒∠ヰわ∠ レ⊥ョ マ
∠ よあ ケ∠ ヴ∠ャま͡ - ゅ∠ワや∠ゲ∇ミク͡ リ͡ョ
(They ask you about t he Hour -- when will be it s appoint ed t ime You have no knowledge t o say
anyt hing about it . To your Lord belongs (t he knowledge of) t he t erm t hereof.) 79:42-44 Allah
said,
びラ
∠ ヱ⊥ゲわ∠ ∇ヨゎ∠ ∇ユわ⊥ ル∠ぺ zユを⊥ ぴ
(Yet you doubt .) t he coming of t he (last ) Hour, according t o As-Suddi. Allah said next ,
ユ⊥ ヤ∠∇バΑ∠ チ
͡ ∇ケΙ
x や ヴ͡プヱ∠ れ ͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ ヮ⊥ zヤャや ヲ∠ ワ⊥ ヱ∠ ぴ
びラ∠ ヲ⊥らジ
͡ ∇ムゎ∠ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠ ∇ユミ⊥ ゲ∠ ∇ヰィ
∠ ヱ∠ ∇ユミ⊥ ゲz シ
͡
(And He is Allah in t he heavens and t he eart h, He knows what you conceal and what you reveal,
and He knows what you earn.) Meaning, it is He Who is called Allah, t hroughout t he heavens
and t he eart h, t hat is, it is He who is worshipped, singled out , whose divinit y is believed in by
t he inhabit ant s of t he heavens and t he eart h. They call Him Allah, and t hey supplicat e t o Him
in fear and hope, except t hose who disbelieve among t he Jinns and mankind. In anot her Ayah,
Allah said;
び∀ヮ⇒∠ャ͡ま チ
͡ ∇ケΙ
x や ヴ͡プヱ∠ ∀ヮ⇒∠ャ͡ま ¬͡ べヨzジャや ヴ͡プ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
(It is He Who is God in t he heavens and t he eart h.) 43:84 meaning, He is t he God of t hose in
heaven and t hose on eart h, and He knows all affairs, public and secret .
びラ
∠ ヲ⊥らジ
͡ ∇ムゎ∠ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠ ぴ
(And He knows what you earn) all t he good and bad deeds t hat you perform.
∇ユヰ⊥ ⇒zレムz ョz ラ
∃ ∇ゲホ∠ リあョ ユ͡ヰヤ͡∇らホ∠ リ͡ョ ゅ∠レ∇ムヤ∠∇ワぺ∠ ∇ユミ∠ ∇や∇ヱゲ∠ Α∠ ∇ユャ∠ぺ∠ぴ
び∇ユム⊥ ャz リあムヨ∠ ル⊥ ∇ユャ∠ ゅ∠ョ チ
͡ ∇ケΙ x や ヴ͡プ
(Have t hey not seen how many a generat ion before t hem We have dest royed whom We had
est ablished on t he eart h such as We have not est ablished you) meaning, t hey had more wealt h,
children, buildings, abundant provision, riches and soldiers. Allah said next ,
びや⇔ケや∠ケ∇ギョz ユ͡ヰ∇Βヤ∠ハ
∠ ∠¬べ∠ヨジ
z ャや ゅ∠レ∇ヤシ
∠ ∇ケぺ∠ヱ∠ ぴ
(and We poured out on t hem rain from t he sky in abundance, ) in reference t o rain t hat comes
oft en,
びリ
∠ Α͡ゲカ
∠ や∠¬ ゅ⇔ル∇ゲホ∠ ∇ユワ͡ ギ͡ ∇バよ∠ リ͡ョ ゅ∠ル∇ほ∠ゼ∇ル∠ぺ∠ヱぴ
(and creat ed aft er t hem ot her generat ions,) for, t hese generat ions of old perished and became
as legends and st ories,
びリ
∠ Α͡ゲカ
∠ や∠¬ ゅ⇔ル∇ゲホ∠ ∇ユワ͡ ギ͡ ∇バよ∠ リ͡ョ ゅ∠ル∇ほ∠ゼ∇ル∠ぺ∠ヱぴ
(And creat ed aft er t hem ot her generat ions.) so t hat We t est t he new generat ions, as well. Yet ,
t hey commit t ed similar errors and were dest royed, as t heir ancest ors were dest royed.
Therefore, beware of t he same end t hat might befall you, for you are not dearer t o Allah t han
t hese previous nat ions, but t he Messenger whom you defied is dearer t o Allah t han t he
Messengers t hey defied. Thus, you are more liable t han t hem t o receive t orment , if it was not
for Allah's mercy and kindness.
ロ⊥ ヲ⊥ジヨ∠ ヤ∠プ∠ サ
∃ ゅ∠デ∇ゲホ͡ ヴ͡プ ゅ⇔ら⇒∠わミ͡ マ
∠ ∇Βヤ∠ハ
∠ ゅ∠レ∇ャゴz ∠ル ∇ヲャ∠ヱ∠ ぴ
び∇ユ͡ヰΑ͡ギ∇Α∠ほ͡よ
(And even if We had sent down unt o you a Message writ t en on paper so t hat t hey could t ouch it
wit h t heir hands,) meaning, if t hey saw t his Message's descent and were eye- wit nesses t o t hat ,
び∀リΒ͡らョぁ ∀ゲ∇エ͡シ Ι
z ま͡ へ∠グ⇒∠ワ ∇ラま͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや メ
∠ ゅ∠ボャ∠ぴ
(t he disbelievers would have said: "This is not hing but obvious magic!'') This is similar t o Allah's
descript ion of t he disbelievers' defiance of fact s and t rut h,
ヮ͡ Β͡プ ∇やヲぁヤヌ
∠ プ∠ ¬͡ ゅヨ∠ ジ
z ャや リ
∠ ョあ ゅ⇔よゅ∠よ ユ͡ヰ∇Βヤ∠ハ ∠ ゅ∠レ∇エわ∠ プ∠ ∇ヲャ∠ヱ∠ ぴ
リ⊥ ∇エル∠ ∇モよ∠ ゅ∠ルゲ⊥ ⇒∠ダ∇よぺ∠ ∇れゲ∠ ムあ シ
⊥ ゅ∠ヨルz ま͡ ∇やヲ⊥ャゅ∠ボャ∠ - ラ
∠ ヲ⊥ィゲ⊥ ∇バΑ∠
びラ ∠ ヱ⊥ケヲ⊥エ∇ジョz ∀ュ∇ヲ∠ホ
(And even if We opened t o t hem a gat e from t he heaven and t hey were t o cont inue ascending
t heret o. They would surely say: "Our eyes have been (as if) dazzled. Nay, we are a people
bewit ched.'') 15:14-15 , and,
びラ
∠ ヱゲ⊥ ヌ
∠ レ⊥Α Ι
∠ zユを⊥ ゲ⊥ ∇ョΙ
xやヴ
∠ツ
͡ ボ⊥ ャz ゅ⇔ム∠ヤョ∠ ゅ∠レ∇ャ∠ゴル∠ぺ ∇ヲャ∠ヱ∠ ぴ
(Had We sent down an angel, t he mat t er would have been j udged at once, and no respit e
would be grant ed t o t hem.) Consequent ly, even if t he angels descend, while t he disbelievers
st ill had t he same at t it ude, t hen t he t orment will surely befall t hem from Allah as a
consequence. Allah said in ot her Ayat ,
びリ
∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ヤャあ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ン∠ゲ∇ゼよ⊥ Ι
∠ る∠ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや ラ
∠ ∇ヱゲ∠ Α∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day t hey will see t he angels, no glad t idings will t here be for t he criminals t hat day.)
25:22 Allah's st at ement ,
ユ͡ヰ∇Βヤ∠ハ
∠ ゅ∠レ∇ジら∠ ヤ∠ャ∠ヱ∠ Κ
⇔ィ⊥ ケ∠ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ ャz ゅ⇔ム∠ヤョ∠ ヮ⊥ ⇒∠レ∇ヤバ∠ ィ
∠ ∇ヲャ∠ヱ∠ ぴ
びラ ∠ ヲ⊥ジら͡ ∇ヤΑ∠ ゅzョ
(And had We appoint ed him an angel, We indeed would have made him a man, and We would
have cert ainly caused t hem confusion in a mat t er which t hey have already covered wit h
confusion.) meaning, if We send an angel along wit h t he human Messenger, or if We send an
angel as a Messenger t o mankind, he would be in t he shape of a man so t hat t hey would be able
t o speak t o him and benefit from his t eachings. In t his case, t he angel (in t he shape of a
human) will also cause conf usion for t hem, j ust as t he confusion t hey caused t hemselves over
accept ing humans as Messengers! Allah said,
ラ
∠ ヲ⊥ゼ∇ヨΑ∠ る∀ ム∠ ゃ͡ ⇒∠ヤョ∠ チ
͡ ∇ケΙ x や ヴ͡プ ラ ∠ ゅ∠ミ ∇ヲャ∠ モ⊥ホぴ
びΙ⇔ ヲ⊥シケz ゅ⇔ムヤ∠ョ∠ ¬͡ べ∠ヨジz ャや リ
∠ ョあ ユ͡ヰ∇Βヤ∠ハ
∠ ゅ∠レ∇ャゴz レ∠ ャ∠ リ
∠ Βあレゃ͡ ヨ∠ ∇トョ⊥
(Say: "If t here were on t he eart h, angels walking about in peace and securit y, We should
cert ainly have sent down for t hem from t he heaven an angel as a Messenger.'') 17:95 It is a
mercy from Allah t o His creat ion t hat He sends every t ype of creat ion, Messengers from among
t heir kind, so t hat t hey are able t o call t heir people t o Allah, and t heir people able t o t alk t o
t hem, ask t hem and benefit from t hem. In anot her Ayah, Allah said;
Ι
⇔ ヲ⊥シケ∠ ∇ユヰ͡ Β͡プ ゑ
∠ バ∠ よ∠ ∇クま͡ ∠リΒ͡レ͡ョぽ⊥ヨ∇ャや ヴ∠ヤハ ∠ ヮ⊥ zヤャや リ z ョ∠ ∇ギボ∠ ャ∠ぴ
び∇ユ͡ヰΒあミ∠ゴΑ⊥ ∠ヱ ヮ͡ わ͡ ⇒∠Αや∠¬ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヲ⊥ヤ∇わΑ∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあ
(Indeed Allah conferred a great favor on t he believers when He sent among t hem a Messenger
from among t hemselves, recit ing unt o t hem His verses (t he Qur'an), and purifying t hem.)
3:164 Ad-Dahhak said t hat Ibn ` Abbas said about t he Ayah 6:9 above , "If an angel was sent
t o t hem, he would come in t he shape of a man. This is because t hey will not be able t o look at
t he angel due t o light .''
びラ
∠ ヲ⊥ジら͡ ∇ヤΑ∠ ゅzョ ユ͡ヰ∇Βヤ∠ハ
∠ ゅ∠レ∇ジら∠ ヤ∠ャ∠ヱ∠ ぴ
(... and We would have cert ainly caused t hem confusion in a mat t er which t hey have already
covered wit h confusion. ) meaning, We would conf use t hem over t heir confusion. And Al-Walibi
report ed Ibn ` Abbas saying; "We brought doubt s around t hem.'' Allah's st at ement ,
リ
∠ Α͡グャzゅ͡よ ベ
∠ ゅ∠エプ∠ マ
∠ ヤ͡∇らホ∠ リあョ モ ∃シ ⊥ ゲ⊥ よ͡ ¬∠ ン͡ゴ∇ヰわ⊥ ∇シや ギ͡ ボ∠ ャ∠ヱ∠ ぴ
びラ ∠ ヱ⊥¬ゴ͡ ∇ヰわ∠ ∇ジΑ∠ ヮ͡ よ͡ ∇やヲ⊥ルゅ∠ミ ゅzョ ∇ユヰ⊥ ∇レョ͡ ∇やヱ⊥ゲガ
͡シ ∠
(And indeed Messengers were mocked before you, but t heir scoffers were surrounded by t he
very t hing t hat t hey used t o mock at .) comfort s t he Messenger concerning t he denial of him by
his people. The Ayah also promises t he Messenger , and his believers, of Allah's vict ory and t he
good end in t his life and t he Hereaft er. Allah said next ,
ラ
∠ ゅ∠ミ ブ
∠ ∇Βミ∠ ∇やヱ⊥ゲヌ
⊥ ∇ルや zユを⊥ チ
͡ ∇ケΙ
x や ヴ͡プ ∇やヱ⊥ゲΒ͡シ ∇モホ⊥ ぴ
びリ
∠ Β͡よグあ ム∠ ヨ⊥ ∇ャや る⊥ ら∠ ボ͡ ⇒∠ハ
(Say: "Travel in t he land and see what was t he end of t hose who rej ect ed t rut h.'') meaning,
cont emplat e about yourselves and t hink about t he afflict ions Allah st ruck t he previous nat ions
wit h, t hose who defied His Messengers and denied t hem. Allah sent t orment , afflict ions and
punishment on t hem in t his life, as well as t he painful t orment in t he Hereaft er, while saving
His Messengers and believing servant s.
ょ∠ わ∠ ミ∠ ヮ͡ ヤzャ モ⊥ホ チ ͡ ∇ケΙ x や∠ヱ れ ͡ ヲ∠ ⇒∠ヨジ z ャや ヴ͡プ ゅzョ リ∠ヨャあ モ⊥ホぴ
Ι∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ∇ユム⊥ レz バ∠ ヨ∠ ∇イΒ∠ ャ∠ る∠ ヨ∠ ∇ェゲz ャや ヮ͡ ジ͡ ∇ヘル∠ ヴ∠ヤハ ∠
-ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι ∠ ∇ユヰ⊥ プ∠ ∇ユヰ⊥ ジ ∠ ヘ⊥ ル∠ぺ ∇やヱ⊥ゲジ ͡カ ∠ リ ∠ Α͡グャzや ヮ͡ Β͡プ ょ∠ ∇Αケ∠
ユ⊥ Β͡ヤバ∠ ∇ャや ノ⊥ Βヨ͡ ジ
z ャや ヲ∠ ワ⊥ ヱ∠ ͡ケゅ∠ヰレz ャや∠ヱ モ ͡ ∇Βャzや ヴ͡プ リ ∠ ム∠ シ
∠ ゅ∠ョ ヮ⊥ ャ∠ヱ∠
れ͡ ヲ∠ ⇒∠ヨジ z ャや ゲ͡ デ ͡ ゅ∠プ ゅ⇔Β∂ ャ͡ヱ∠ グ⊥ ガ ͡ ゎz ぺ∠ ヮ͡ ヤzャや ゲ∠ ∇Βビ∠ ぺ∠ ∇モホ⊥ -
れ ⊥ ∇ゲョ͡ ぺ⊥ ヴあルま͡ ∇モホ⊥ ユ⊥ バ∠ ∇トΑ⊥ Ι ∠ ヱ∠ ユ⊥ バ͡ ∇トΑ⊥ ヲ∠ ワ⊥ ヱ∠ チ ͡ ∇ケΙ x や∠ヱ
リ ∠ Β∠ミゲ͡ ∇ゼヨ⊥ ∇ャや リ ∠ ョ͡ リz ル∠ ヲ⊥ムゎ∠ Ι ∠ ヱ∠ ユ∠ ヤ∠∇シぺ∠ ∇リョ∠ メ ∠ ヱz ぺ∠ ラ
∠ ヲ⊥ミぺ∠ ∇ラぺ∠
ュ∃ ∇ヲΑ∠ ゆ ∠ や∠グハ ∠ ヴよあ ケ∠ ろ ⊥ ∇Βダ ∠ ハ ∠ ∇ラま͡ フ ⊥ ゅ∠カぺ∠ ヴあルま͡ ∇モホ⊥ -
マ∠ ャ͡ク∠ ヱ∠ ヮ⊥ ヨ∠ ェ
͡ ケ∠ ∇ギボ∠ プ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ヮ⊥ ∇レハ∠ ∇フゲ∠ ∇ダΑ⊥ リzョ - ユ∃ Β͡ヌハ ∠
びリ⊥ Β͡らヨ⊥ ∇ャや コ⊥ ∇ヲヘ∠ ∇ャや
(12. Say: "To whom belongs all t hat is in t he heavens and t he eart h'' Say: "To Allah.'' He has
prescribed mercy for Himself. Indeed He will gat her you t oget her on t he Day of Resurrect ion,
about which t here is no doubt . Those who dest roy t hemselves will not believe.) (13. And t o Him
belongs what soever exist s in t he night and t he day, and He is t he All-Hearing, t he All-
Knowing.'') (14. Say: "Shall I t ake as a guardian any ot her t han Allah, t he Creat or of t he heavens
and t he eart h And it is He Who feeds but is not fed.'' Say: "Verily, I am commanded t o be t he
first of t hose who submit . ''And be not you of t he idolat ors.) (15. Say: "I fear, if I disobey my
Lord, t he t orment of a Might y Day.'') (16. Who is avert ed from (such a t orment ) on t hat Day;
t hen He (Allah) has surely been Merciful t o him. And t hat would be t he obvious success.)
びヮ͡ Β͡プ ょ
∠ ∇Αケ∠ Ι
∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ ∇ユム⊥ レz バ∠ ヨ∠ ∇イΒ∠ ャ∠ぴ
(Indeed He will gat her you t oget her on t he Day of Resurrect ion, about which t here is no
doubt .) swearing by His Most Honored Self t hat He will gat her His servant s,
びユ⊥ヰジ
∠ ヘ⊥ ル∠ぺ ∇やヱ⊥ゲジ
͡カ
∠ リ
∠ Α͡グャzやぴ
(Those who dest roy t hemselves) on t he Day of Resurrect ion,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ ∇ユヰ⊥ プ∠ ぴ
(will not believe. ) in t he Ret urn and t hus do not fear t he repercussions of t hat Day. Allah said
next ,
び͡ケゅ∠ヰレz ャや∠ヱ モ
͡ ∇Βャzや ヴ͡プ リ
∠ ム∠ シ
∠ ゅ∠ョ ヮ⊥ ャ∠ヱ∠ ぴ
(And t o Him belongs what soever exist s in t he night and t he day.) meaning, all creat ures in t he
heavens and eart h are Allah's servant s and creat ures, and t hey are all under His aut horit y,
power and will; t here is no deit y wort hy of worship except Him,
れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ゲ͡ デ
͡ ゅ∠プ ゅ⇔Β∂ ャ͡ヱ∠ グ⊥ ガ
͡ ゎz ぺ∠ ヮ͡ ヤzャや ゲ∠ ∇Βビ
∠ ぺ∠ ∇モホ⊥ ぴ
びチ
͡ ∇ケΙ x や∠ヱ
(Say: "Shall I t ake as a guardian any ot her t han Allah, t he Creat or of t he heavens and t he
eart h'') Similarly, Allah said,
びラ
∠ ヲ⊥ヤヰ͡ ⇒∠イ∇ャや ゅ∠ヰΑぁ ぺ∠ ギ⊥ ら⊥ ∇ハぺ∠ ヴあルヱ⊥ゲョ⊥ ∇ほゎ∠ ヮ͡ ヤzャや ゲ∠ ∇Βピ∠ プ∠ ぺ∠ ∇モホ⊥ ぴ
(Say: "Do you order me t o worship ot her t han Allah, O you fools'') 39:64 . The meaning here is,
I will not t ake a guardian except Allah, wit hout part ners, for He is t he Creat or of t he heavens
and eart h Who orignat ed t hem wit hout precedent ,
びユ⊥ バ∠ ∇トΑ⊥ Ι
∠ ヱ∠ ユ⊥ バ͡ ∇トΑ⊥ ヲ∠ ワ⊥ ヱ∠ ぴ
(And it is He Who feeds but is not fed.) For He sust ains His creat ures wit hout needing t hem.
Allah also said;
びラ
͡ ヱ⊥ギら⊥ ∇バΒ∠ ャ͡ Ι
z ま͡ ザ
∠ ル͡Ηや∠ヱ リ
zイ
͡ ∇ャや ろ
⊥ ∇ボヤ∠カ
∠ ゅ∠ョヱ∠ ぴ
(And I creat ed not t he Jinn and humans except t hat t hey should worship Me (Alone).) 51:56
Some scholars read it , "And it is He Who feeds but He does not
eat .'' meaning, Allah does not eat . Abu Hurayrah narrat ed, "A man from Al-Ansar from t he area
of Quba' invit ed t he Prophet t o eat some food, and we went along wit h t he Prophet . When t he
Prophet at e and washed his hands, he said,
ゅ∠レ∇Βヤ∠ハ
∠ リ z ョ∠ ヱ∠ ∩⊥ユバ∠ ∇トΑ⊥ ゅ∠ャヱ∠ ユ⊥ バ͡ ∇トΑ⊥ ヵ͡グャzや ぶ ͡ ギ⊥ ∇ヨエ ∠ ∇ャや»
ゅ∠ルゅ∠ジミ∠ ヱ∠ ∩͡ゆや∠ゲゼ z ャや リ ∠ ョ͡ ゅ∠ルゅ∠ボシ∠ ヱ∠ ∩ゅ∠レヨ∠ バ∠ ∇デぺ∠ヱ∠ ゅ∠ルや∠ギヰ∠ プ∠
ぶ
͡ ギ⊥ ∇ヨエ ∠ ∇ャや ∩ゅ∠ルゅ∠ヤ∇よぺ∠ リ
∃ジ∠ェ ∠ ¬∃ ゅ∠ヤよ∠ zモミ⊥ ヱ∠ ∩͡ヵ∇ゲバ⊥ ャや リ ∠ ョ͡
ゅ∠ャヱ∠ ∩∃ケヲ⊥ヘ∇ムョ∠ ゅ∠ャヱ∠ ほ⇔プゅ∠ムョ⊥ ゅ∠ャヱ∠ ヶあよケ∠ ネ ∃ キz ヲ∠ ョ⊥ ゲ∠ ∇Βビ
∠
リ
∠ ョ͡ ゅ∠レ∠ヨ∠バ∇デ∠ぺ ヵ͡グャzや ぶ ͡ ギ⊥ ∇ヨエ ∠ ∇ャや ∩⊥ヮ∇レハ∠ ヴ⇔レ∇ピわ∠ ∇ジョ⊥
リ
∠ ョ͡ ゅ∠ルゅ∠ジミ∠ ヱ∠ ∩͡ゆや∠ゲゼ z ャや リ ∠ ョ͡ ゅル∠ ゅ∠ボシ
∠ ヱ∠ ∩͡ュゅ∠バト z ャや
リ
∠ ョ͡ ゅ∠ルゲ∠ ダz よ∠ ヱ∠ ∩͡メゅ∠ヤツ z ャや リ ∠ ョ͡ ゅ∠ルや∠ギワ∠ ヱ∠ ∩͡ヵ∇ゲバ⊥ ∇ャや
∩ゅ⇔ヤΒ͡ツ∇ヘゎ∠ ペ∠ ヤ∠カ
∠ リ∠ ヨz ョ͡ ゲ∃ Β͡んミ∠ ヴ∠ヤハ ∠ ゅ∠レヤ∠ツ
z プ∠ ヱ∠ ∩ヴ∠ヨバ∠ ャや
«リΒ͡ヨャ∠ゅ∠バ∇ャや ゆ
あ ケ∠ ぶ ͡ ギ⊥ ∇ヨエ
∠ ∇ャや
(All praise is due t o Allah, Who feeds but is never fed, He best owed bount y unt o us, Who gave
us guidance and fed us, gave us somet hing t o drink, covered our nakedness; and for every favor
He has given us. All praise is due t o Allah, praise t hat should not be neglect ed, my Lord, all t he
while affirming t hat we will never be able t o duly t hank Him; nor be appreciat ive enough of
Him, nor be free of needing Him. All t hanks and praises are due t o Allah Who fed us t he food,
gave us t he drink, covered our nudit y, guided us from misguidance, gave us sight from
blindness, and honored us above many of His creat urers. All praise is due t o Allah, Lord of all
t hat exist s.'')
びヮ⊥ ∇レハ
∠ ∇フゲ∠ ∇ダΑ⊥ リzョぴ
(Who is avert ed from) such a t orment ,
びヮ⊥ ヨ∠ ェ
͡ ケ∠ ∇ギボ∠ プ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(on t hat Day, He has surely been Merciful t o him) meaning, Allah will have been merciful t o
him,
びリ
⊥ Β͡らヨ⊥ ∇ャや コ⊥ ∇ヲヘ∠ ∇ャや マ
∠ ャ͡ク∠ ヱ∠ ぴ
(And t hat would be t he obvious success.) Allah also said,
ヲ∠ ワ⊥ Ι
z ま͡ ヮ⊥ ャ∠ ブ
∠ ゼ͡ ⇒∠ミ Κ
∠ プ∠ yゲツ
⊥ よ͡ ヮ⊥ zヤャや マ ∠ ∇ジジ∠ ∇ヨΑ∠ ラ͡まヱ∠ ぴ
び ∀ゲΑ⊥ギ∠ホ ¬∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ∠ ヲ∠ ヰ⊥ プ∠ ゲ∃ ∇Βガ
∠ よ͡ マ
∠ ∇ジジ∠ ∇ヨΑ∠ ラ͡まヱ∠
(And if Allah t ouches you wit h harm, none can remove it but He, and if He t ouches you wit h
good, t hen He is able t o do all t hings.) Similarly, Allah said,
ゅ∠ヰャ∠ マ
∠ジ͡ ∇ヨョ⊥ Κ
∠ プ∠ る∃ ヨ∠ ∇ェケz リ͡ョ サ ͡ ゅzレヤ͡ャ ヮ⊥ ヤzャや ウ
͡ わ∠ ∇ヘΑ∠ ゅzョぴ
びロ͡ ギ͡ ∇バよ∠ リ͡ョ ヮ⊥ ャ∠ モ
∠シ͡ ∇ゲョ⊥ Κ∠ プ∠ ∇マジ ͡ ∇ヨΑ⊥ ゅ∠ョヱ∠
(What ever mercy, Allah may grant t o mankind, none can wit hhold it , and what ever He may
wit hhold, none can grant it t hereaft er) 35:2 . It is recorded in t he Sahih t hat t he Messenger of
Allah used t o supplicat e,
ゅ∠ヨャ͡ ヶ
∠ト
͡ ∇バョ⊥ ゅ∠ャヱ∠ ろ
∠ ∇Βト
∠ ∇ハぺ∠ ゅ∠ヨャ͡ ノ∠ ル͡ ゅ∠ョ ゅ∠ャ ユz ヰ⊥ ヤzャや»
«ギ∠イ∇ャや マ
∠ ∇レョ͡ ギあ イ
∠ ∇ャや や∠ク ノ⊥ ヘ∠ ∇レΑ∠ ゅ∠ャヱ∠ ∩∠ろ∇バレ∠ ョ∠
(O Allah, t here is none Who can avert what You grant or give what You deprive, and no fort une
ever helps t he fort unat e against You.) This is why Allah said,
びロ͡ キ͡ ゅ∠らハ
͡ ベ
∠ ∇ヲプ∠ ゲ⊥ ワ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ヱ∠ ぴ
(And He is t he Irresist ible, above His servant s,) meaning, t o Him t he necks are subservient , t he
t yrant s humble before Him and He has complet e cont rol over all t hings. The creat ures have all
bowed t o Allah and are humbled before His grace, honor, pride, great ness, highness and abilit y
over all t hings. The creat ures are insignificant before Him, for t hey are all under His irresist ible
decision and power,
びユ⊥ Β͡ムエ
∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ ぴ
(and He is t he All-Wise,) in all His act ions,
びゲ⊥ Β͡らガ
∠ ∇ャやぴ
(Well-Acquaint ed wit h all t hings.) Who places everyt hing in it s right ful place, grant s and favors
whomever deserves His favor. Allah said next ,
びり⇔ ギ⇒∠ヰセ
∠ ゲ⊥ ら∠ ∇ミぺ∠ ¬∃ ∇ヴセ
∠ ン
ぁ ぺ∠ ∇モホ⊥ ぴ
(Say: "What t hing is t he most great in wit ness'') or what is t he great est wit ness,
びロ⊥ ギ⊥ ハ
͡ ∇ヲョ∠ ケ⊥ ゅzレャゅ∠プ ゆ
͡ や∠ゴ∇ェΙ
xやリ
∠ ョ͡ ヮ͡ よ͡ ∇ゲヘ⊥ ∇ムΑ∠ リ∠ョヱ∠ ぴ
(But t hose of t he sect s t hat rej ect it , t he Fire will be t heir promised meet ing place.) 11:17
Ar-Rabi` bin Anas said, "Those who follow t he Messenger of Allah ought t o call t o what t he
Messenger of Allah called t o and warn against what he warned against .'' Allah said next ,
びラ
∠ ヱ⊥ギヰ∠ ∇ゼわ∠ ャ∠ ∇ユム⊥ レz も͡ ぺ∠ぴ
("Can you verily bear wit ness...'') O idolat ors,
びギ⊥ ヰ∠ ∇セぺ∠ Ι
z モ⊥ホ ン∠ゲ∇カぺ⊥ る⇔ ヰ∠ ャ͡や∠¬ ヮ͡ ヤzャや ノ∠ ョ∠ ラ
z ぺ∠ぴ
("t hat besides Allah t here are ot her gods'' Say, "I bear no (such) wit ness!'') Similarly, in anot her
Ayah, Allah said;
びユ⊥ヰジ
∠ ヘ⊥ ル∠ぺ ∇やヱ⊥ゲジ
͡カ
∠ リ
∠ Α͡グャzやぴ
(Those who have lost (dest royed) t hemselves) and t hus incurred t he ult imat e loss,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ ∇ユヰ⊥ プ∠ ぴ
(will not believe.) in t his clear mat t er. A mat t er about which t he previous Prophet s gave good
news, and a mat t er ext olled about in ancient and modern t imes. Allah said next ,
ゆ
∠ グz ミ∠ ∇ヱぺ∠ ゅ⇔よ͡グミ∠ ヮ͡ ヤzャや ヴ∠ヤハ
∠ ン∠ゲわ∠ ∇プや リ
͡ ヨz ョ͡ ユ⊥ ヤ∠∇ニぺ∠ ∇リョ∠ ヱ∠ ぴ
びヮ͡ わ͡ ⇒∠Αゅ∠⇒よ͡
(And who does more wrong t han he who invent s a lie against Allah or rej ect s His Ayat )
meaning, t here is no person more unj ust t han he who lies about Allah and claims t hat Allah has
sent him, while Allah did not send him. There is no person more unj ust t han he who denies
Allah's proofs, signs and evidences,
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ウ
⊥ ヤ͡∇ヘΑ⊥ Ι
∠ ヮ⊥ zルま͡ぴ
(Verily, t he wrongdoers shall never be successful.) Surely, bot h of t hese people will never
acquire success, whoever falsely claims t hat Allah sent him and whoever refuses Allah's
Ayat .
びゅ⇔バΒ͡ヨィ
∠ ∇ユワ⊥ ゲ⊥ ゼ
⊥ ∇エル∠ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(And on t he Day when We shall gat her t hem all t oget her,) This is on t he Day of Resurrect ion,
when He will ask t hem about t he idols and rivals t hat t hey worshipped inst ead of Him. Allah
will say t o t hem,
びラ
∠ ヲ⊥ヨハ
⊥ ∇ゴゎ∠ ∇ユわ⊥ レ⊥ミ リ
∠ Α͡グャzや ユ⊥ ミ⊥ ぼ⊥ べ∠ミゲ∠ セ
⊥ リ
∠ ∇Αぺ∠ぴ
(Where are your part ners (false deit ies) whom you used t o assert (as part ners in worship wit h
Allah)) Allah said in Surat Al-Qasas,
∇ユわ⊥ レ⊥ミ リ
∠ Α͡グャzや ヴ
∠ も͡ べ∠ミゲ∠ セ
⊥ リ
∠ ∇Αぺ∠ メ
⊥ ヲ⊥ボΒ∠ プ∠ ∇ユヰ͡ Α͡ギ⇒∠レΑ⊥ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
びラ ∠ ヲ⊥ヨハ ⊥ ∇ゴゎ∠
(And (remember) t he Day when He will call t o t hem, and say, "Where are My (so-called)
part ners whom you used t o assert '') 28:62 . Allah's st at ement ,
びリ
∠ Β͡ミゲ͡ ∇ゼョ⊥ ゅzレミ⊥ ゅ∠ョ ゅ∠レよあ ケ∠ ヮ͡ ヤzャや∠ヱ ∇やヲ⊥ャゅ∠ホ ラ∠ぺ Ι
z ま͡ぴ
(but t o say: "By Allah, our Lord, we were not t hose who j oined ot hers (in worship wit h Allah).'')
Allah said next ,
ゅzョ ∇ユヰ⊥ ∇レハ
∠ モ
zッ
∠ ヱ∠ ∇ユヰ͡ ジ
͡ ヘ⊥ ル∠ぺ ヴ∠ヤハ
∠ ∇やヲ⊥よグ∠ ミ∠ ブ
∠ ∇Βミ∠ ∇ゲヌ ⊥ ルやぴ
びラ ∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミ
(Look! How t hey lie against t hemselves! But t he (lie) which t hey invent ed will disappear from
t hem.) which is similar t o His ot her st at ement ,
ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ - ラ ∠ ヲ⊥ミゲ͡ ∇ゼゎ⊥ ∇ユわ⊥ レ⊥ミ ゅ∠ョ リ ∠ ∇Αぺ∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホ zユを⊥ ぴ
ゅ⇔ゃ∇Βセ∠ モ⊥ ∇らホ∠ リ͡ョ ∇やヲ⊥ハ∇ギルz ∇リム⊥ ル∠ ∇ユャz モ∠よ ゅzレ∠ハ ∇やヲぁヤ⇒∠ッ ∇やヲ⊥ャゅ⇒∠ホ
びリ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ヮ⊥ zヤャや ぁモツ ͡ Α⊥ マ ∠ ャ͡グ∠ ミ∠
(Then it will be said t o t hem: "Where are (all) t hose whom you used t o j oin in worship as
part ners. Besides Allah'' They will say, "They have vanished from us: Nay, we did not invoke
(worship) anyt hing before.'' Thus Allah leads ast ray t he disbelievers.) 40:73-74
び∇ユヰ⊥ バ∠ ヨ∠ ∇シΕ
∠ や⇔ゲ∇Βカ
∠ ∇ユヰ͡ Β͡プ ヮ⊥ zヤャや ユ∠ ヤ͡ハ
∠ ∇ヲャ∠ヱ∠ ぴ
(Had Allah known of any good in t hem, He would indeed have made t hem list en.) 8:23 Allah
said,
びマ
∠ ル∠ ヲ⊥ャギ͡ ⇒∠イΑ⊥ ポ
∠ ヱ⊥¬べ∠ィ や∠クま͡ ヴzわェ
∠ぴ
(t o t he point t hat when t hey come t o you t o argue wit h you...) using falsehood against t rut h,
びヮ⊥ ∇レハ
∠ ラ
∠ ∇ヱほ∠∇レΑ∠ ヱ∠ ヮ⊥ ∇レハ
∠ ラ
∠ ∇ヲヰ∠ ∇レΑ∠ ∇ユワ⊥ ヱ∠ ぴ
(And t hey prevent ot hers from him and t hey t hemselves keep away from him,) They discourage
people from following t he t rut h, believing in Muhammad and obeying t he Qur'an,
びヮ⊥ ∇レハ
∠ ラ
∠ ∇ヱほ∠∇レΑ∠ ヱ∠ ぴ
(and t hey t hemselves keep away from him,) They t hus combine bot h evil act s, for t hey neit her
benefit t hemselves, nor let ot hers benefit from t he Prophet . ` Ali bin Abi Talhah said t hat Ibn
` Abbas said t hat t he Ayah,
びヮ⊥ ∇レハ
∠ ラ
∠ ∇ヲヰ∠ ∇レΑ∠ ∇ユワ⊥ ヱ∠ ぴ
(And t hey prevent ot hers from him.) means, t hey hinder people from believing in Muhammad .
Muhammad bin Al-Hanafiyyah said, "The disbelievers of Quraysh used t o refrain from meet ing
Muhammad and t hey discouraged people from coming t o him.'' Similar was report ed from
Qat adah, Muj ahid and Ad-Dahhak and several ot hers.
びラ
∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ジ
∠ ヘ⊥ ル∠ぺ Ι
z ま͡ ∠ラヲ⊥ム͡ヤ∇ヰΑ⊥ ラ͡まヱ∠ ぴ
(and (by doing so) t hey dest roy not but t hemselves, yet t hey perceive (it ) not .) They dest roy
t hemselves by commit t ing t his evil act ion, and it s harm will only t ouch t hem. Yet , t hey do not
perceive t his fact !
Wishes and Hopes Do Not Help One When He Sees the Torment
Allah ment ions t he condit ion of t he disbelievers when t hey are made t o st and before t he Fire
on t he Day of Resurrect ion and wit ness it s chains and rest raint s, along wit h seeing t he horrible,
moment ous condit ions in t he Fire wit h t heir own eyes. This is when t he disbelievers will say,
リ
∠ ョ͡ ラ
∠ ヲ⊥ムル∠ ヱ∠ ゅ∠レよあ ケ∠ ろ
͡ ⇒∠Αゅ∠⇒よ͡ ゆ
∠ グあ ム∠ ル⊥ Ι
∠ ヱ∠ ぁキゲ∠ ル⊥ ゅ∠レ∠わ∇Β∠ヤΑぴ
びリ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや
("Would t hat we were but sent back (t o t he world)! Then we would not deny t he Ayat of our
Lord, and we would be of t he believers!'') They wish t hat t hey would be sent back t o t he life of
t he world so t hat t hey could perform right eous deeds, refrain from disbelieving in t he Ayat of
t heir Lord and be among t he believers. Allah said,
びモ
⊥ ∇らホ∠ リ͡ョ ラ
∠ ヲ⊥ヘ∇ガΑ⊥ ∇やヲ⊥ルゅミ∠ ゅzョ ∇ユヰ⊥ ャ∠ や∠ギよ∠ ∇モよ∠ ぴ
(Nay, what t hey had been concealing before has become manifest t o t hem.) meaning, t he
disbelief, denial and rebellion t hat t hey used t o hide in t heir heart s will t hen be uncovered,
even t hough t hey will t ry t o hide t his fact in t his life and t he Hereaft er. Earlier, Allah said,
れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ゆ
ぁ ケ∠ Ι
z ま͡ ¬͡ Ι⊥ぽ⇒∠ワ メ
∠ ゴ∠ ル∠ぺ べ∠ョ ろ∠ ∇ヨヤ͡ハ
∠ ∇ギボ∠ ャ∠ぴ
びゲ∠ も͡ べ∠ダよ∠ チ
͡ ∇ケΙx や∠ヱ
("Verily, you know t hat t hese signs have clearly been sent down by none but t he Lord of t he
heavens and t he eart h as eye-opening evidence.'') 17:102 Allah said about Fir` awn and his
people,
びや⇔∂ヲヤ⊥ハ
⊥ ヱ∠ ゅ⇔ヨ∇ヤニ
⊥ ∇ユヰ⊥ ジ
⊥ ヘ⊥ ル∠ぺ べ∠ヰ∇わレ∠ ボ∠ ∇Βわ∠ ∇シや∠ヱ ゅ∠ヰ͡よ ∇やヱ⊥ギ∠エ∠ィ∠ヱぴ
(And t hey belied t hem (t hose Ayat ) wrongfully and arrogant ly, t hough t hey were t hemselves
convinced t hereof.) 27:14
びモ
⊥ ∇らホ∠ リ͡ョ ラ
∠ ヲ⊥ヘ∇ガΑ⊥ ∇やヲ⊥ルゅ∠ミ ゅzョ ∇ユヰ⊥ ャ∠ や∠ギよ∠ ∇モよ∠ ぴ
(Nay, it has become manifest t o t hem what t hey had been concealing before.) 6:28 When
t his occurs, and t he disbelievers ask t o be ret urned t o t his life, t hey will not do so because
t hey t ruly wish t o embrace t he fait h. Rat her, t hey ask t o be ret urned t o t his life for fear of t he
t orment t hat t hey are wit nessing before t hem, as punishment for t he disbelief t hey commit t ed,
and t o t ry and avoid t he Fire t hat t hey see before t heir eyes.
びラ
∠ ヲ⊥よグ͡ ⇒∠ムャ∠ ∇ユヰ⊥ ルz ま͡ヱ∠ ヮ⊥ ∇レハ
∠ ∇やヲ⊥ヰル⊥ ゅ∠ヨャ͡ ∇やヱ⊥ギ⇒∠バャ∠ ∇やヱぁキケ⊥ ∇ヲャ∠ヱ∠ ぴ
(But if t hey were ret urned, t hey would cert ainly revert t o t hat which t hey were forbidden. And
indeed t hey are liars.) meaning, t hey lie when t hey say t hey wish t o go back t o t his life so t hat
t hey can embrace t he fait h. Allah st at es t hat even if t hey were sent back t o t he life of t his
world, t hey will again commit t he disbelief and defiance t hat t hey were prohibit ed.
びラ
∠ ヲ⊥よグ͡ ⇒∠ムャ∠ ∇ユヰ⊥ ルz ま͡ヱ∠ ぴ
(And indeed t hey are liars.) in t heir st at ement t hat ,
びリ
∠ Β͡をヲ⊥バ∇らヨ∠ よ͡ リ
⊥ ∇エル∠ ゅ∠ョヱ∠ ぴ
(and never shall we be resurrect ed. ) Allah said,
び∇ユヰ͡ よあ ケ∠ ヴ∠ヤハ
∠ ∇やヲ⊥ヘホ͡ ヱ⊥ ∇クま͡ ン∠ゲゎ∠ ∇ヲャ∠ヱ∠ ぴ
(If you could but see when t hey will st and before t heir Lord!) in front of Him,
びペ
あエ∠ ∇ャゅ͡よ や∠グ⇒∠ワ ザ
∠ ∇Βャ∠ぺ∠ぴ
("Is not t his t he t rut h'') meaning, is not Resurrect ion t rue, cont arary t o what you t hought ,
びラ
∠ ヱ⊥ゲダ
͡ ∇らゎ⊥ Ι
∠ ∇ユわ⊥ ル∠ぺ ∇ュぺ∠ や∠グ⇒∠ワ ∀ゲ∇エ͡ジプ∠ ぺ∠ぴ
("Is t his magic, or do you not see'') 52:15
Allah describes the regret of the disbelievers when facing Him, and
their disappointment at the commencement, along with their
sorrow for not performing good deeds and for their evil deeds.
This is why Allah said,
¬∠ べ∠シ Ι
∠ ぺ∠ ∇ユワ͡ ケ͡ ヲ⊥ヰニ
⊥ ヴ∠ヤハ
∠ ∇ユワ⊥ ケ∠ や∠コ∇ヱぺ∠ ラ
∠ ヲ⊥ヤヨ͡ ∇エΑ∠ ∇ユワ⊥ ヱ∠ ぴ
びラ∠ ヱ⊥ケゴ͡ Α∠ ゅ∠ョ
(while t hey will bear t heir burdens on t heir backs; and evil indeed are t he burdens t hat t hey
will bear!) Asbat said t hat As-Suddi said, "Upon ent ering his grave, every unj ust person will
meet a man wit h an ugly face, dark skin, awful odor, wearing dirt y clot hes, who will ent er his
grave wit h him. When t he unj ust person sees him, he will say, ` How ugly is your face!' He will
reply, ` So was your work, it was ugly.' The unj ust person will say, ` How foul is t he odor coming
from you!' He will reply, ` Such was t he case wit h your work, it st unk.' The unj ust person will
say, ` How dirt y are your clot hes!' He will reply, ` And your work t oo was dirt y.' The unj ust
person will ask, ` Who are you' He will reply, ` I am your deeds.' So he will remain wit h t he
unj ust person in his grave, and when he is resurrect ed on t he Day of Resurrect ion, his
companion will say t o him, ` In t he life of t he world, I used t o carry you because you followed
desire and lust . Today, you carry me.' So he will ride on t he unj ust person's back and lead him
unt il he ent ers t he Fire. So Allah said,
¬∠ べ∠シ Ι
∠ ぺ∠ ∇ユワ͡ ケ͡ ヲ⊥ヰニ
⊥ ヴ∠ヤハ
∠ ∇ユワ⊥ ケ∠ や∠コ∇ヱぺ∠ ラ
∠ ヲ⊥ヤヨ͡ ∇エΑ∠ ∇ユワ⊥ ヱ∠ ぴ
びラ∠ ヱ⊥ケゴ͡ Α∠ ゅ∠ョ
(while t hey will bear t heir burdens on t heir backs; and evil indeed are t he burdens t hat t hey
will bear!) 6:31 '' Allah's st at ement ,
びヲ∀ ∇ヰャ∠ヱ∠ ょ
∀ バ͡ ャ∠ Ι
z ま͡ べ∠Β∇ルギぁ ャや り⊥ ヲ∠Βエ
∠ ∇ャや ゅ∠ョヱ∠ ぴ
(And t he life of t his world is not hing but play and amusement .) means, most of it is play and
amusement ,
びラ
∠ ヲ⊥ヤボ͡ ∇バゎ∠ Κ
∠ プ∠ ぺ∠ ラ
∠ ヲ⊥ボわz Α∠ リ
∠ Α͡グヤzャあ ∀ゲ∇Β∠カ り⊥ ゲ∠ カ
͡Ιx や ケ⊥ やzギヤ∠ャヱ∠ ぴ
(But far bet t er is t he abode of t he Hereaft er for t hose who have Taqwa. Will you not t hen
underst and)
びラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ン͡グャzや マ
∠ ル⊥ ゴ⊥ ∇エΒ∠ ャ∠ ヮ⊥ zルま͡ ユ⊥ ヤ∠∇バル∠ ∇ギホ∠ ぴ
(We know indeed t he grief which t heir words cause you;) meaning, We know about t heir denial
of you and your sadness and sorrow for t hem. Allah said in ot her Ayat ,
びれ
∃ ゲ∠ ジ
∠ェ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ マ
∠ジ⊥ ∇ヘル∠ ∇ょワ∠ ∇グゎ∠ Κ
∠ プ∠ ぴ
(So dest roy not yourself in sorrow for t hem.) 35:8 , and
びリ
∠ Β͡レョ͡ ∇ぽョ⊥ ∇やヲ⊥ルヲ⊥ムΑ∠ Ι
z ぺ∠ マ
∠ジ∠ ∇ヘルz ∀ノ͡ガ⇒∠よ マ
∠ ヤzバ∠ ャ∠ぴ
(It may be t hat you are going t o kill yourself wit h grief, t hat t hey do not become believers.)
26:3 , and,
ヮ͡ ヤzャや ろ
͡ ⇒∠Αゅ∠⇒よ͡ リ
∠ Β͡ヨヤ͡⇒zヌャや リ
z ム͡ ⇒∠ャヱ∠ マ
∠ ル∠ ヲ⊥よグあ ム∠ Α⊥ Ι∠ ∇ユヰ⊥ ルz み͡プ∠ ぴ
び∠ラヱ⊥ギ∠エ∇イ∠Α
(it is not you t hat t hey deny, but it is t he verses of Allah t hat t he wrongdoers deny.) means,
t hey do not accuse you of being a liar,
びラ
∠ ヱ⊥ギエ
∠ ∇イΑ∠ ヮ͡ ヤzャや ろ
͡ ⇒∠Αゅ∠⇒よ͡ ∠リΒ͡ヨ͡ヤ⇒zヌャや リ
z ム͡ ⇒∠ャヱ∠ ぴ
(but it is t he Verses of Allah t hat t he wrongdoers deny. ) It is only t he t rut h t hat t hey rej ect
and refuse. Muhammad bin Ishaq ment ioned t hat Az-Zuhri said t hat Abu Jahl, Abu Sufyan Sakhr
bin Harb and Al-Akhnas bin Shurayq once came t o list en t o t he Prophet recit ing t he Qur'an at
night , but t hese t hree men were not aware of t he presence of each ot her. So t hey list ened t o
t he Prophet 's recit at ion unt il t he morning, and t hen left . They met each ot her on t heir way
back and each one of t hem asked t he ot hers, "What brought you'' So t hey ment ioned t o each
ot her t he reason why t hey came. They vowed not t o repeat t his incident so t hat t he young men
of Quraysh would not hear of what t hey did and imit at e t hem. On t he second night , each one
of t he t hree came back t hinking t hat t he ot her t wo would not come because of t he vows t hey
made t o each ot her. In t he morning, t hey again met each ot her on t heir way back and
crit icized each ot her, vowing not t o repeat what t hey did. On t he t hird night , t hey again went
t o list en t o t he Prophet and in t he morning t hey again vowed not t o repeat t his incident .
During t hat day, Al-Akhnas bin Shurayq t ook his st aff and went t o Abu Sufyan bin Harb in his
house saying, "O Abu Hanzalah! What is your opinion concerning what you heard from
Muhammad.'' Abu Sufyan said, "O Abu Tha` labah! By Allah, I have heard some t hings t hat I
recognize and know t heir implicat ions. I also heard some t hings whose meaning and
implicat ions were unknown t o me.'' Al-Akhnas said, "And I t he same, by He Whom you swore
by!'' Al-Akhnas left Abu Sufyan and went t o Abu Jahl and asked him, "O Abu Al-Hakam! What is
your opinion about what you heard from Muhammad. '' Abu Jahl said, "We compet ed wit h Bani
` Abd Manaf (t he Prophet 's subt ribe) and so we fed as t hey fed and gave away as t hey gave
away. So, when we were neck and neck wit h t hem, j ust as t wo horses in a race, t hey said,
` There is a Prophet from among us, t o whom revelat ion from t he heaven comes.' So how can
we ever beat t hem at t hat By Allah we will never believe in him or accept what he says.' This is
when Al-Akhnas left Abu Jahl and went away.'' Allah's st at ement ,
ゅ∠ョ ヴ∠ヤハ
∠ ∇やヱ⊥ゲら∠ ダ
∠ プ∠ マ ∠ ヤ͡∇らホ∠ リあョ ∀モシ ⊥ ケ⊥ ∇ろよ∠ グあ ミ⊥ ∇ギボ∠ ャ∠ヱ∠ ぴ
びゅ∠ルゲ⊥ ∇ダル∠ ∇ユヰ⊥ ⇒∠ゎぺ∠ ヴzわェ
∠ ∇やヱ⊥クヱ⊥ぺヱ∠ ∇やヲ⊥よグあ ミ⊥
(Verily, (many) Messengers were denied before you, but wit h pat ience t hey bore t he denial,
and t hey were hurt , t ill Our help reached t hem,) This comfort s t he Prophet 's concern for t hose
who denied and rej ect ed him. Allah also commands t he Prophet t o be pat ient , j ust as t he
might y Messengers before him were. He also promised him vict ory, j ust as t he previous
Messengers were vict orious and t he good end was t heirs, aft er t he denial and harm t heir people
placed on t hem. Then, vict ory came t o t hem in t his life, j ust as vict ory is t heirs in t he
Hereaft er. Allah said,
びヮ͡ ヤzャや ろ
͡ ⇒∠ヨヤ͡ム∠ ャ͡ メ
∠ ギあ ら∠ ョ⊥ Ι
∠ ヱ∠ ぴ
(and none can alt er t he Words of Allah.) This refers t o His decision t hat vict ory in t his life and
t he Hereaft er is for His believing servant s. Allah said in ot her Ayat ,
ユ⊥ ヰ⊥ ャ∠ ∇ユヰ⊥ ルz ま͡ - リ∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや ゅ∠ルキ͡ ゅ∠らバ͡ ャ͡ ゅ∠レわ⊥ ヨ∠ ヤ͡ミ∠ ∇ろボ∠ ら∠ シ
∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
びラ∠ ヲ⊥らヤ͡⇒∠ピ∇ャや ユ⊥ ヰ⊥ ャ∠ ゅ∠ルギ∠ レ⊥ィ ラ
z ま͡ヱ∠ - ラ ∠ ヱ⊥ケヲ⊥ダレ∠ヨ∇ャや
(And, verily, Our Word has gone fort h of old for Our servant s, t he Messengers. That t hey verily
would be made t riumphant . And t hat Our host s, t hey verily would be t he vict ors.) 37:171-
173 , and,
ン
x ヲ͡ ホ∠ ヮ∠ ヤzャや ラ
z ま͡ ヴ͡ヤシ
⊥ ケ⊥ ヱ∠ ∇ゅル∠ ぺ∠ リ
z ら∠ ヤ͡∇ビΙ
∂ ヮ⊥ zヤャや ょ∠ わ∠ ミ∠ ぴ
び ∀ゴΑ͡ゴ∠ハ
(Allah has decreed: "Verily! It is I and My Messengers who shall be t he vict orious.'' Verily, Allah
is All-Powerful, Almight y.) 58:21 Allah said;
びリ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや み͡ら∠ ルz リ͡ョ ポ
∠ ¬∠ べ∠ィ ∇ギボ∠ャヱ∠ ぴ
(Surely, t here has reached you t he informat ion about t he Messengers (before you).) who were
given vict ory and prevailed over t he people who rej ect ed t hem. And you (O Muhammad ), have
a good example in t hem. Allah said next ,
び∇ユヰ⊥ ッ
⊥ やゲ∠ ∇ハま͡ マ
∠ ∇Βヤ∠ハ
∠ ゲ∠ ら⊥ ミ∠ ラ
∠ ゅ∠ミ ラ͡まヱ∠ ぴ
(If t heir aversion is hard on you,) and you cannot be pat ient because of t heir aversion,
∇ヱぺ∠ チ
͡ ∇ケΙ
x や ヴ͡プ ゅ⇔ボ∠ヘル∠ ヴ
∠ ピ͡ わ∠ ∇らゎ∠ ラ∠ぺ ろ∠ ∇バト
∠ わ∠ ∇シや ラ͡みプ∠ ぴ
び͡¬べ∠ヨジ
z ャや ヴ͡プ ゅ⇔ヨzヤシ
⊥
(t hen if you were able t o seek a t unnel in t he ground or a ladder t o t he sky...) ` Ali bin Abi
Talhah report ed t hat Ibn ` Abbas comment ed, "If you were able t o seek a t unnel and bring t hem
an Ayah, or go up a ladder in t he sky and bring a bet t er Ayah t han t he one I (Allah) gave t hem,
t hen do t hat .'' Similar was report ed from Qat adah, As-Suddi and ot hers. Allah's st at ement ,
リ
z ル∠ ヲ⊥ムゎ∠ Κ
∠ プ∠ ン∠ギヰ⊥ ∇ャや ヴ∠ヤハ
∠ ∇ユヰ⊥ バ∠ ヨ∠ イ
∠ ャ∠ ヮ⊥ zヤャや ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ぴ
びリ∠ Β͡ヤヰ͡ ⇒∠イ∇ャや リ
∠ ョ͡
(And had Allah willed, He could have gat hered t hem t oget her upon t rue guidance, so be not
you one of t he ignorant .) is similar t o His st at ement ,
∇ユヰ⊥ ぁヤミ⊥ チ
͡ ∇ケΙ
x や ヴ͡プ リ∠ョ リ
∠ ョ∠ Γ マ
∠ よぁ ケ∠ ¬∠ べ∠セ ∇ヲャ∠ヱ∠ ぴ
びゅ⇔バΒ͡ヨィ
∠
(And had your Lord willed, t hose on eart h would have believed, all of t hem t oget her) ` Ali bin
Abi Talhah report ed t hat Ibn ` Abbas said about Allah's st at ement ,
びラ
∠ ヲ⊥バヨ∠ ∇ジΑ∠ リ
∠ Α͡グャzや ょ
⊥ Β͡イわ∠ ∇ジΑ∠ ゅ∠ヨルz ま͡ぴ
(It is only t hose who list en, t hat will respond,) means, only t hose who hear t he speech,
comprehend and underst and it , will accept your call, O Muhammad ! In anot her Ayah, Allah
said;
リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや ヴ∠ヤハ
∠ メ
⊥ ∇ヲボ∠ ∇ャや ペ
zエ͡ Α∠ ヱ∠ ゅ⇔Β∂ ェ
∠ ラ
∠ ゅ∠ミ リ∠ョ ケ∠ グ͡ レ⊥Βャあぴ
び
(That it may give warning t o him who is living, and t hat t he Word may be j ust ified against t he
disbelievers.) 36:70 . Allah's st at ement ,
びラ
∠ ヲ⊥バィ
∠ ∇ゲΑ⊥ ヮ͡ ∇Βャ∠ま͡ zユを⊥ ヮ⊥ zヤャや ユ⊥ ヰ⊥ ん⊥ バ∠ ∇らΑ∠ ヴ∠ゎ∇ヲ∠ヨ∇ャや∠ヱぴ
(but as for t he dead, Allah will raise t hem up, t hen t o Him t hey will be ret urned.) refers t o t he
disbelievers because t heir heart s are dead. Therefore, Allah resembled t hem t o dead corpses
as a way of mocking and belit t ling t hem, saying,
びラ
∠ ヲ⊥バィ
∠ ∇ゲΑ⊥ ヮ͡ ∇Βャ∠ま͡ zユを⊥ ヮ⊥ zヤャや ユ⊥ ヰ⊥ ん⊥ バ∠ ∇らΑ∠ ヴ∠ゎ∇ヲ∠ヨ∇ャや∠ヱぴ
(but as for t he dead (disbelievers), Allah will raise t hem up, t hen t o Him t hey will be ret urned
(for t heir recompense).)
チ
͡ ∇ケΙ
xや リ
∠ ョ͡ ゅ∠レ∠ャ ゲ∠ イ
⊥ ∇ヘゎ∠ ヴzわェ
∠ マ
∠ ャ∠ リ
∠ ョ͡ ∇ぽルぁ リ∠ャぴ
びゅ⇔ハヲ⊥ら∇レΑ∠
("We shall not believe in you, unt il you cause a spring t o gush fort h from t he ground for us.'')
17:90 .
リ
z ム͡ ⇒∠ャヱ∠ る⇔ Α∠ や¬ メ
∃ ゴあ レ∠ Α⊥ ラ∠ぺ ヴ∠ヤハ
∠ ∀ケ͡キゅ∠ホ ヮ∠ ヤzャや ラ
z ま͡ ∇モホ⊥ ぴ
び∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι∠ ∇ユワ⊥ ゲ∠ ん∠ ∇ミぺ∠
(Say: "Allah is cert ainly able t o send down a sign, but most of t hem know not .'') Cert ainly, Allah
is able t o send an Ayah (sign). But , He decided out of His wisdom t o delay t hat , because if He
sends an Ayah of t heir liking and t hey st ill do not believe, t his will hast en t heir punishment as
wit h t he previous nat ions. Allah said in ot her Ayat ,
∇ろヤzヌ
∠ プ∠ る⇔ Α∠ や¬∠ ¬͡ べ∠ヨジ
z ャや リ
∠ ョあ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇メゴあ レ∠ ル⊥ ∇ほゼ
∠ ルz ラ͡まぴ
びリ ∠ Β͡バツ ͡ ⇒∠カ ゅ∠ヰャ∠ ∇ユヰ⊥ ボ⊥ ⇒∠レ∇ハぺ∠
(If We will, We could send down t o t hem from t he heaven a sign, t o which t hey would bend
t heir necks in humilit y) 26:4 .
ゲ⊥ Β͡トΑ∠ ゲ∃ も͡ ゅ∠デ Ι
∠ ヱ∠ チ
͡ ∇ケΙ
x や ヴ͡プ る∃ よz へ∠キ リ͡ョ ゅ∠ョヱ∠ ぴ
び∇ユム⊥ ヤ⊥⇒∠ん∇ョぺ∠ ∀ユ∠ョぺ⊥ Ι
z ま͡ ヮ͡ ∇Βェ
∠ ゅ∠レイ
∠ よ͡
(There is not a moving (living) creat ure on eart h, nor a bird t hat flies wit h it s t wo wings, but
are Umam like you.) Muj ahid comment ed, "Meaning, various species t hat have dist inct names.''
Qat adah said, "Birds are an Ummah, humans are an Ummah and t he Jinns are an Ummah.'' As-
Suddi said t hat ,
び∇ユム⊥ ヤ⊥⇒∠ん∇ョぺ∠ ∀ユ∠ョぺ⊥ Ι
z ま͡ぴ
(but are Umam like you.) means, creat ions (or species). Allah's st at ement ,
び¬∃ ∇ヴセ
∠ リ͡ョ ょ
͡ ⇒∠わム͡ ャや ヴ͡プ ゅ∠レ∇デゲz プ∠ ゅzョぴ
(We have neglect ed not hing in t he Book,) means, t he knowledge about all t hings is wit h Allah,
and He never forget s any of His creat ures, nor t heir sust enance, nor t heir affairs, whet her
t hese creat ures live in t he sea or on land. In anot her Ayah, Allah said;
びラ
∠ ヱ⊥ゲゼ
∠ ∇エΑ⊥ ∇ユヰ͡ よあ ケ∠ ヴ∠ャま͡ zユを⊥ ぴ
(t hen unt o t heir Lord t hey (all) shall be gat hered.) "Deat h gat hers t hem.'' It was also said t hat
t he Day of Resurrect ion gat hers t hem, for in anot her Ayah, Allah said;
び ∇れゲ∠ ゼ
͡ェ
⊥ ス
⊥ ヲ⊥ェヲ⊥ ∇ャや や∠クま͡ヱ∠ ぴ
(And when t he wild beast s shall be gat hered t oget her.) 81:5 ` Abdur-Razzaq recorded t hat
Abu Hurayrah said about Allah's st at ement ,
¬∃ ∇ヴセ
∠ リ͡ョ ょ
͡ ⇒∠わム͡ ャや ヴ͡プ ゅ∠レ∇デゲz プ∠ ゅzョ ∇ユム⊥ ヤ⊥⇒∠ん∇ョぺ∠ ∀ユ∠ョぺ⊥ Ι
z ま͡ぴ
びラ∠ ヱ⊥ゲゼ ∠ ∇エΑ⊥ ∇ユヰ͡ よあ ケ∠ ヴ∠ャま͡ zユを⊥
(but are Umam like you. We have neglect ed not hing in t he Book, t hen unt o t heir Lord t hey (all)
shall be gat hered.) "All creat ures will be gat hered on t he Day of Resurrect ion, t he beast s, birds
and all ot hers. Allah's j ust ice will be so perfect , t hat t he un-horned sheep will receive
ret ribut ion from t he horned sheep. Allah will t hen command t hem, ` Be dust !' This is when t he
disbeliever will say,
びゅ⇔よ∠ゲゎ⊥ ろ
⊥ レ⊥ミ ヴ͡レわ∠ ∇Βヤ∠⇒∠Αぴ
("Woe t o me! Would t hat I were dust !'')'' 78: 40 . And t his was report ed from t he Prophet in t he
Hadit h about t he Trumpet .
びろ
͡ ⇒∠ヨヤ⊥ヌ
ぁ ャや ヴ͡プ ∀ユ∇ムよ⊥ ∠ヱ ユx タ
⊥ ゅ∠レわ͡ ⇒∠Αゅ∇⇒よ͡ ∇やヲ⊥よグz ミ∠ リ
∠ Α͡グャzや∠ヱぴ
(Those who rej ect Our Ayat are deaf and dumb in darkness.) due t o t heir ignorance, lit t le
knowledge and minut e comprehension. Their example is t hat of t he deaf-mut e who cannot
hear nor speak, as well as being blinded by darkness. Therefore, how can such a person find
guidance t o t he pat h or change t he condit ion he is in Allah said in ot her Ayat ,
ゅ∠ョ ∇れ¬∠ ゅ∠ッぺ∠ べzヨヤ∠プ∠ や⇔ケゅ∠ル ギ∠ ホ∠ ∇ヲわ∠ ∇シや ン͡グャzや モ ͡ ん∠ ヨ∠ ミ∠ ∇ユヰ⊥ ヤ⊥ん∠ ョ∠ ぴ
Ι
z ろ ∃ ⇒∠ヨヤ⊥ニ
⊥ ヶ͡プ ∇ユヰ⊥ ミ∠ ゲ∠ ゎ∠ ヱ∠ ∇ユワ͡ ケ͡ ヲ⊥レよ͡ ヮ⊥ ヤzャや ょ∠ ワ∠ ク∠ ヮ⊥ ャ∠∇ヲェ ∠
びラ∠ ヲ⊥バィ͡ ∇ゲΑ∠ Ι∠ ∇ユヰ⊥ プ∠ ∀ヴ∇ヨハ ⊥ ∀ユ∇ムよ⊥ ユx タ
⊥ - ∠ラヱ⊥ゲ͡ダ∇らΑ⊥
(Their parable is t hat of one who kindled a fire; t hen, when it illuminat ed all around him, Allah
t ook away t heir light and left t hem in darkness. (So) t hey could not see. They are deaf, dumb,
and blind, so t hey ret urn not (t o t he right pat h)) 2:17-18 , and,
ヴ∠ヤハ
∠ ヮ⊥ ∇ヤバ∠ ∇イΑ∠ ∇ほゼ
∠ Α∠ リ∠ョヱ∠ ヮ⊥ ∇ヤヤ͡∇ツΑ⊥ ヮ⊥ zヤャや み͡ゼ ∠ Α∠ リ∠ョぴ
びユ∃ Β͡ボわ∠ ∇ジョぁ ヅ∃ ゲ∠ タ
͡
(Allah sends ast ray whom He wills and He guides on t he st raight pat h whom He wills.) for He
does what He wills wit h His creat ures.
る⊥ ハ
∠ ゅzジャや ∇ユム⊥ ∇わゎ∠ ぺ∠ ∇ヱぺ∠ ヮ͡ ヤzャや ゆ
⊥ や∠グハ
∠ ∇ユム⊥ ⇒∠ゎぺ∠ ∇ラま͡ ユ⊥ムわ⊥ ∇Αぺ∠ケ∠ ぺ∠ ∇モホ⊥ ぴ
びリ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡ま ラ ∠ ヲ⊥ハ∇ギゎ∠ ヮ͡ ヤzャや ゲ∠ ∇Βビ ∠ ぺ∠
(Say: "Tell me if Allah's t orment comes upon you, or t he Hour comes upon you, would you t hen
call upon any one ot her t han Allah (Reply) if you are t rut hful!'') This means, you -- disbelievers
-- will not call ot her t han Allah in t his case, because you know t hat none except He is able t o
remove t he afflict ion. Allah said,
びリ
∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミ ラ͡まぴ
(if you are t rut hful) by t aking gods besides Him.
∇ユヰ⊥ ⇒∠ル∇グカ
∠ ほ∠プ∠ マ
∠ ヤ͡∇らホ∠ リあョ ユ∃ ョ∠ ぺ⊥ ヴ∠ャま͡ べ∠レヤ∠シ∇ケぺ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
び¬͡ べ∠シ∇ほら∠ ∇ャゅ͡よ
(Verily, We sent (Messengers) t o many nat ions before you. And We seized t hem wit h ext reme
povert y...) That is, loss of wealt h and diminished provisions,
び¬͡ へzゲツ
z ャや∠ヱぴ
(and loss of healt h) various illnesses, diseases and pain,
びラ
∠ ヲ⊥ハゲz ツ
∠ わ∠ Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ぴ
(so t hat t hey might believe wit h humilit y) and call Allah and supplicat e t o Him wit h humbleness
and humilit y. Allah said;
び∇やヲ⊥ハゲz ツ
∠ ゎ∠ ゅ∠レシ
⊥ ∇ほよ∠ ∇ユワ⊥ ¬∠ べ∠ィ ∇クま͡ Ι∇ヲヤ∠プ∠ ぴ
(When Our t orment reached t hem, why t hen did t hey not believe wit h humilit y) Meaning: Why
do t hey not believe and humble t hemselves before Us when We t est t hem wit h disast er'
びラ
∠ ヲ⊥ヤヨ∠ ∇バΑ∠ や∂ヲ⊥ルゅ∠ミ ゅ∠ョ リ
⊥ ⇒∠ト∇Βゼ
z ャや ユ⊥ ヰ⊥ ャ∠ リ
∠ Αz コ∠ ヱ∠ ぴ
(and Shayt an made fair-seeming t o t hem t hat which t hey used t o do. ) That is, Shirk, defiance
and rebellion.
びヮ͡ よ͡ ∇やヱ⊥ゲミあ ク⊥ ゅ∠ョ ∇やヲ⊥ジル∠ ゅzヨヤ∠プ∠ ぴ
(So, when t hey forgot (t he warning) wit h which t hey had been reminded,) by ignoring and
t urning away from it ,
び¬∃ ∇ヴセ
∠ あモミ⊥ ゆ
∠ や∠ヲ∇よぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠レ∇エわ∠ プ∠ ぴ
(We opened t o t hem t he gat es of everyt hing,) Meaning: ` We opened t he gat es of provisions for
t hem from wherever t hey wished, so t hat We deceive t hem.' We seek refuge wit h Allah from
such an end. This is why Allah said,
びラ
∠ ヲ⊥ジヤ͡∇らョぁ ∇ユワ⊥ や∠クみ͡プ∠ る⇔ わ∠ ∇ピよ∠ ∇ユヰ⊥ ⇒∠ル∇グカ
∠ ぺ∠ぴ
(all of a sudden, We t ook t hem t o punishment and lo! They were plunged int o dest ruct ion wit h
deep regret s and sorrows.) They have no hope for any t ype of good t hing. Al-Hasan Al-Basri
said, "Whomever Allah gives provision and he t hinks t hat Allah is not t est ing him, has no
wisdom. Whomever has lit t le provision and t hinks t hat Allah will not look at (provide for) him,
has no wisdom.'' He t hen recit ed t he Ayah,
びゲ∠ ⇒∠ダ∇よΙ
x や∠ヱ ノ∠ ∇ヨジ
z ャや ユ⊥ ム⊥ ャ∠ モ
∠ バ∠ ィ
∠ ヱ∠ ∇ユミ⊥ ほ∠ゼ
∠ ル∠ぺ ン͡グャzや ヲ∠ ワ⊥ ぴ
(It is He Who has creat ed you, and endowed you wit h hearing, seeing.) 67:23 . The Ayah
above might also mean t hat Allah will not allow t he disbelievers t o benefit from t hese senses in
religious t erms. This is why He said next ,
びろ
͡ ⇒∠ΑΙ
xやフ
⊥ あゲダ
∠ ル⊥ ブ
∠ ∇Βミ∠ ∇ゲヌ
⊥ ∇ルやぴ
(See how variously We explain t he Ayat ,) and make t hem plain and clear, t est ifying t o Allah's
Oneness in lordship and t hat t hose worshipped besides Him are all false and unwort hy.
びラ
∠ ヲ⊥プギ͡ ∇ダΑ∠ ∇ユワ⊥ zユを⊥ ぴ
(yet t hey t urn aside.) Aft er t his explanat ion, t hey st ill t urn away from t he t rut h and hinder
people from following it . Allah's st at ement ,
びり⇔ ゲ∠ ∇ヰィ
∠ ∇ヱぺ∠ぴ
(or openly) during t he day, or publicly,
びラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ュ⊥ ∇ヲボ∠ ∇ャや Ι
z ま͡ マ
⊥ ヤ∠∇ヰΑ⊥ ∇モワ∠ ぴ
(will any be dest royed except t he wrongdoing people) This t orment only st rikes t hose who
commit inj ust ice against t hemselves by associat ing ot hers wit h Allah, while t hose who worship
Allah alone wit hout part ners will be saved from it , and t hey will have no fear or sorrow. In
anot her Ayah, Allah said;
びユ∃ ∇ヤヌ
⊥ よ͡ ∇ユヰ⊥ レ∠ ⇒∠ヨΑ͡ま ∇やヲ⊥ジら͡ ∇ヤΑ∠ ∇ユャ∠ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzやぴ
(It is t hose who believe and confuse not t heir belief wit h Zulm, (wrong or Shirk).) 6:82 Allah's
st at ement ,
びリ
∠ Α͡ケグ͡ レ⊥ョヱ∠ リ
∠ Α͡ゲゼ
あ ら∠ ョ⊥ Ι
z ま͡ リ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや モ
⊥シ
͡ ∇ゲル⊥ ゅ∠ョヱ∠ ぴ
(And We send not t he Messengers but as bearers of glad t idings and as warners.) means, t he
Messengers bring good news t o Allah's servant s, as well as, command all t hat is good and
right eous. They also warn t hose who disbelieve in Allah of His anger and of all t ypes of
t orment . Allah said,
びウ
∠ ヤ∠∇タぺ∠ヱ∠ リ
∠ ョ∠ や∠¬ ∇リヨ∠ プ∠ ぴ
(So whosoever believes and does right eous good deeds.) meaning, whoever believes in his heart
wit h what t he Messengers were sent wit h and makes his works right eous by imit at ing t hem;
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ∀フ∇ヲ∠カ Κ
∠ プ∠ ぴ
(upon such shall come no fear,) concerning t he fut ure,
びラ
∠ ヲ⊥ルゴ∠ ∇エΑ∠ ∇ユワ⊥ Ι
∠ ヱ∠ ぴ
(nor shall t hey grieve.) about what t hey missed in t he past and left behind t hem in t his world.
Cert ainly, Allah will be t he Wali and Prot ect or over what t hey left behind. Allah said next ,
∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ゆ
⊥ や∠グバ∠ ∇ャや ユ⊥ ヰ⊥ ぁジヨ∠ Α∠ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヲ⊥よグz ミ∠ リ
∠ Α͡グャzや∠ヱぴ
びラ
∠ ヲ⊥ボジ ⊥ ∇ヘΑ∠
(But t hose who rej ect Our Ayat , t he t orment will st rike t hem for t heir rebelling.) The t orment
will st rike t hem because of disbelieving in t he Message of t he Messengers, defying Allah's
commands, commit t ing what He prohibit ed and t ransgressing His set limit s.
ユ⊥ ヤ∠∇ハぺ∠ Ι∠ヱ ヮ͡ ヤzャや リ ⊥ も͡ へ∠ゴカ∠ ン͡ギレ͡ハ ∇ユム⊥ ャ∠ メ ⊥ ヲ⊥ホぺ∠ Ι z モ⊥ホぴ
ゅ∠ョ Ι z ま͡ ノ⊥ ら͡ ゎz ぺ∠ ∇ラま͡ マ ∀ ヤ∠ョ∠ ヴあルま͡ ∇ユム⊥ ャ∠ メ ⊥ ヲ⊥ホぺ∠ Ι∠ヱ ょ ∠ ∇Βピ∠ ∇ャや
Κ∠ プ∠ ぺ∠ ゲ⊥ Β͡ダら∠ ∇ャや∠ヱ ヴ∠ヨ∇ハΙ x や ン͡ヲ∠わ∇ジ∠Α ∇モワ∠ ∇モホ⊥ ヴ z ャ∠ま͡ ヴ∠ェヲ⊥Α
∇やヱ⊥ゲゼ ∠ ∇エΑ⊥ ラ∠ぺ ラ ∠ ヲ⊥プゅ∠ガΑ∠ リ ∠ Α͡グャzや ヮ͡ よ͡ ∇ケグ͡ ル∠ぺヱ∠ - ラ ∠ ヱ⊥ゲムz ヘ∠ わ∠ ゎ∠
∀ノΒ͡ヘ∠セ Ι ∠ ヱ∠ ヴ x ャ͡ヱ∠ ヮ͡ ル͡ ヱ⊥キ リョあ ∇ユヰ⊥ ャ∠ ザ ∠ ∇Βャ∠ ∇ユヰ͡ よあ ケ∠ ヴ∠ャま͡
∇ユヰ⊥ よz ケ∠ ラ ∠ ヲ⊥ハ∇ギΑ∠ リ ∠ Α͡グャzや キ͡ ゲ⊥ ∇トゎ∠ Ι ∠ ヱ∠ - ラ ∠ ヲ⊥ボわz Α∠ ∇ユヰ⊥ ヤz∠バャz
∇リョ͡ マ ∠ ∇Βヤ∠ハ∠ ゅ∠ョ ヮ⊥ ヰ∠ ∇ィヱ∠ ラ ∠ ヱ⊥ギΑ͡ゲΑ⊥ ヴ あゼ ͡ バ∠ ∇ャや∠ヱ り͡ や∠ギピ∠ ∇ャゅ͡よ
リあョ ∇ユヰ͡ ∇Βヤ∠ハ ∠ マ ∠ よ͡ ゅ∠ジェ ͡ ∇リョ͡ ゅ∠ョヱ∠ ¬∃ ∇ヴセ ∠ リあョ ユ͡ヰよ͡ ゅ∠ジェ ͡
マ∠ ャ͡グ∠ミヱ∠ - リ ∠ Β͡ヨヤ͡⇒zヌャや リ ∠ ョ͡ ラ ∠ ヲ⊥ムわ∠ プ∠ ∇ユワ⊥ キ∠ ゲ⊥ ∇トわ∠ プ∠ ¬∃ ∇ヴセ ∠
ヮ⊥ zヤャや リ z ョ∠ ¬͡ Ι⊥ぽ⇒∠ワぺ∠ ∇やヲャヲ⊥ボΒ∠ ャあ ヂ ∃ ∇バら∠ よ͡ ∇ユヰ⊥ ツ ∠ ∇バよ∠ ゅzレわ∠ プ∠
- リ ∠ Α͡ゲム͡ ⇒zゼャゅ͡よ ユ∠ ヤ∠∇ハほ∠よ͡ ヮ⊥ ヤzャや ザ ∠ ∇Βャ∠ぺ∠ べ∠レレ͡ ∇Βよ∠ リあョ ユ͡ヰ∇Βヤ∠ハ ∠
∇ユム⊥ ∇Βヤ∠ハ∠ ∀ユ⇒∠ヤシ ∠ ∇モボ⊥ プ∠ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ∠ Α͡グャzや ポ ∠ ¬∠ べ∠ィ や∠ク͡ま∠ヱ
∇ユム⊥ レ͡ョ モ ∠ ヨ͡ ハ
∠ リ∠ョ ヮ⊥ zルぺ∠ る∠ ヨ∠ ∇ェゲz ャや ヮ͡ ジ ͡ ∇ヘル∠ ヴ∠ヤハ ∠ ∇ユム⊥ よぁ ケ∠ ょ∠ わ∠ ミ∠
ヮ⊥ ルz ほ∠プ∠ ウ ∠ ヤ∠∇タぺ∠ヱ∠ ロ͡ ギ͡ ∇バよ∠ リ͡ョ ゆ ∠ ゅ∠ゎ zユを⊥ る∃ ャ∠ゅ∠ヰイ ∠ よ͡ や⇔¬ヲ⊥シ
び ∀ユΒ͡ェケz ∀ケヲ⊥ヘ∠ビ
(50. Say: "I don't t ell you t hat wit h me are t he t reasures of Allah, nor (t hat ) I know t he Unseen;
nor do I t ell you t hat I am an angel. I but follow what is revealed t o me.'' Say: "Are t he blind
and t he one who sees equal Will you not t hen consider'') (51. And warn t herewit h t hose who
fear t hat t hey will be gat hered before t heir Lord, when t here will be neit her a prot ect or nor an
int ercessor for t hem besides Him, so t hat t hey may have Taqwa.) (52. And t urn not away t hose
who invoke t heir Lord, morning and evening seeking His Face. You are account able for t hem in
not hing, and t hey are account able for you in not hing, t hat you may t urn t hem away, and t hus
become of t he wrongdoers.) (53. Thus We have t ried some of t hem wit h ot hers, t hat t hey
might say: "Is it t hese (poor believers) t hat Allah has favored from amongst us'' Does not Allah
know best t hose who are grat eful) (54. When t hose who believe in Our Ayat come t o you, say:
"Salamun ` Alaykum'' (peace be on you); your Lord has writ t en mercy for Himself, so t hat , if any
of you does evil in ignorance, and t hereaft er repent s and does right eous good deeds, t hen
surely, He is Oft -Forgiving, Most Merciful.)
The Messenger Neither has the Key to Allah's Treasures, Nor Knows
the Unseen
Allah said t o His Messenger ,
びヮ͡ ヤzャや リ
⊥ も͡ へ∠ゴカ
∠ ン͡ギレ͡ハ ∇ユム⊥ ャ∠ メ
⊥ ヲ⊥ホぺ∠ Ι
z モ⊥ホぴ
(Say: "I don't t ell you t hat wit h me are t he t reasures of Allah.'') meaning, I do not own Allah's
t reasures or have any power over t hem,
びょ
∠ ∇Βピ∠ ∇ャや ユ⊥ ヤ∠∇ハぺ∠ Ι∠ヱぴ
(nor (t hat ) I know t he Unseen,) and I do not say t hat I know t he Unseen, because it s knowledge
is wit h Allah and I only know what He conveys of it t o me.
びマ
∀ ヤ∠ョ∠ ヴあルま͡ ∇ユム⊥ ャ∠ メ
⊥ ヲ⊥ホぺ∠ Ι∠ヱぴ
(nor I t ell you t hat I am an angel.) meaning, I do not claim t hat I am an angel. I am only a
human t o whom Allah sends revelat ion, and He honored me wit h t his dut y and favored me wit h
it .
びヴ
z ャ∠ま͡ ヴ∠ェヲ⊥Α ゅ∠ョ Ι
z ま͡ ノ⊥ ら͡ ゎz ぺ∠ ∇ラま͡ぴ
(I but follow what is revealed t o me.) and I never disobey t he revelat ion in t he least .
びラ
∠ ヱ⊥ゲムz ヘ∠ わ∠ ゎ∠ Κ
∠ プ∠ ぺ∠ぴ
(Will you not t hen consider) In anot her Ayah, Allah said;
∇リヨ∠ ミ∠ ペ
ぁエ∠ ∇ャや マ
∠ よあ ケ∠ リ͡ョ マ ∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺ べ∠ヨルz ぺ∠ ユ⊥ ヤ∠∇バΑ∠ リ∠ヨ∠プ∠ぺぴ
びょ ͡ ⇒∠ら∇ャΕ
∠ や ∇やヲ⊥ャ∇ヱぺ⊥ ゲ⊥ ミz グ∠ わ∠ Α∠ ゅ∠ヨルz ま͡ ヴ∠ヨ∇ハぺ∠ ヲ∠ ワ⊥
(Shall he t hen who knows t hat what has been revealed t o you from your Lord is t he t rut h, be
like him who is blind But it is only t he men of underst anding t hat pay heed.) 13:19 Allah's
st at ement ,
びラ
∠ ヲ⊥ボヘ͡ ∇ゼョぁ ∇ユヰ͡ よあ ケ∠ る͡ Β∇ゼカ
∠ ∇リョあ ユ⊥ワ リ
∠ Α͡グャzやぴ
(Those who live in awe for fear of t heir Lord) 23:57 , who,
びゆ
͡ ゅ∠ジエ
͡ ャや ¬∠ ヲ⊥シ ラ
∠ ヲ⊥プゅ∠ガΑ∠ ヲ∠ ヨ⊥ヰよz ケ∠ ラ
∠ ∇ヲゼ
∠ ∇ガΑ∠ ぴ
(Fear t heir Lord, and dread t he t errible reckoning.) 13:21 ,
び∀ノΒ͡ヘ∠セ Ι
∠ ヱ∠ ヴ
x ャ͡ヱ∠ ヮ͡ ル͡ ヱ⊥キ リあョ ∇ユヰ⊥ ャ∠ ザ
∠ ∇Βャ∠ぴ
(when t here will be neit her a prot ect or nor an int ercessor for t hem besides Him, ) for on t hat
Day, t hey will have no relat ive or int ercessor who can prevent His t orment if He decides t o
punish t hem wit h it ,
びラ
∠ ヲ⊥ボわz Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ぴ
(so t hat t hey may have Taqwa.) Therefore, warn of t he Day when t here will be no j udge except
Allah,
びラ
∠ ヲ⊥ボわz Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ぴ
(so t hat t hey may have Taqwa.) and t hus work good deeds in t his life, so t hat t heir good deeds
may save t hem on t he Day of Resurrect ion from Allah's t orment , and so t hat He will grant t hem
mult iple rewards.
Prohibiting the Messenger from Turning the Weak Away and the
Order to Honor Them
Allah said,
ヴ
あゼ
͡ バ∠ ∇ャや∠ヱ り͡ や∠ギピ∠ ∇ャゅ͡よ ∇ユヰ⊥ よz ケ∠ ラ
∠ ヲ⊥ハ∇ギΑ∠ リ
∠ Α͡グャzや キ͡ ゲ⊥ ∇トゎ∠ Ι
∠ ヱ∠ ぴ
びヮ⊥ ヰ∠ ∇ィヱ∠ ラ ∠ ヱ⊥ギΑ͡ゲΑ⊥
(And t urn not away t hose who invoke t heir Lord, morning and evening seeking His Face.)
meaning, do not t urn away t hose who have t hese qualit ies, inst ead make t hem your
companions and associat es. In anot her Ayah, Allah said;
び∇ユヰ⊥ よz ケ∠ ラ
∠ ヲ⊥ハ∇ギΑ∠ ぴ
(invoke t heir Lord...) refers t o t hose who worship Him and supplicat e t o Him,
びヴ
あゼ
͡ バ∠ ∇ャや∠ヱ り͡ や∠ギピ∠ ∇ャゅ͡よぴ
(morning and evening.) referring t o t he obligat ory prayers, according t o Sa` id bin Al-Musayyib,
Muj ahid, Al-Hasan and Qat adah. In anot her Ayah, Allah said;
び∇ユム⊥ ャ∠ ∇ょイ
͡ わ∠ ∇シぺ∠ ヴ͡ルヲ⊥ハ∇キや ∇ユ⇒⊥ムよぁ ケ∠ メ
∠ ゅ∠ホヱ∠ ぴ
(And your Lord said, "Invoke Me, I will respond (t o your invocat ion).'') 40:60 , I will accept
your supplicat ion. Allah said next ,
びヮ⊥ ヰ∠ ∇ィヱ∠ ラ
∠ ヱ⊥ギΑ͡ゲΑ⊥ ぴ
(seeking His Face.) meaning, t hey seek Allah's Most Generous Face, by sincerit y for Him in t he
act s of worship and obedience t hey perform. Allah said;
マ
∠ よ͡ ゅ∠ジェ
͡ ∇リョ͡ ゅ∠ョヱ∠ ¬∃ ∇ヴセ
∠ リあョ ユ͡ヰよ͡ ゅ∠ジェ͡ ∇リョ͡ マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ョぴ
び¬∃ ∇ヴセ
∠ リあョ ∇ユヰ͡ ∇Βヤ∠ハ
∠
(You are account able for t hem in not hing, and t hey are account able for you in not hing,) This is
similar t o t he answer Nuh gave t o his people when t hey said,
びラ
∠ ヲ⊥ャク∠ ∇ケΙ
xやマ
∠ バ∠ ら∠ ゎz や∠ヱ マ
∠ ャ∠ リ
⊥ ョ͡ ∇ぽル⊥ ぺ∠ぴ
(Shall we believe in you, when t he meekest (of t he people) follow you'') 26:111 . Nuh
answered t hem,
∇ユヰ⊥ よ⊥ ゅ∠ジェ
͡ ∇ラま͡ - ∠ラヲ⊥ヤ∠ヨ∇バ∠Α ∇やヲ⊥ルゅ∠ミ ゅ∠ヨよ͡ ヴ͡ヨ∇ヤ͡ハ ゅ∠ョヱ∠ メ∠ ゅ∠ホぴ
びラ ∠ ヱ⊥ゲバ⊥ ∇ゼゎ∠ ∇ヲャ∠ ヴあよケ∠ ヴ∠ヤハ∠ Ιz ま͡
(And what knowledge have I of what t hey used t o do Their account is only wit h my Lord, if you
could (but ) know.) 26:112-113 , meaning, t heir reckoning is for Allah not me, j ust as my
reckoning is not up t o t hem. Allah said here,
び∠リΒ͡ヨ͡ヤ⇒zヌャや リ
∠ ョ͡ ラ
∠ ヲ⊥ムわ∠ プ∠ ∇ユワ⊥ キ∠ ゲ⊥ ∇トわ∠ プ∠ ぴ
(t hat you may t urn t hem away, and t hus become of t he wrongdoers.) meaning, you will be
unj ust if you t urn t hem away. Allah's st at ement ,
びヂ
∃ ∇バら∠ よ͡ ∇ユヰ⊥ ツ
∠ ∇バよ∠ ゅzレわ∠ プ∠ マ
∠ ャ͡グ∠ミヱ∠ ぴ
(Thus We have t ried some of t hem wit h ot hers) means, We t est ed, t ried and checked t hem
wit h each ot her,
ン
∠ キ͡ ゅ∠よ ゅ∠レャ⊥ク͡ や∠ケぺ∠ ∇ユワ⊥ リ
∠ Α͡グャzや Ι
z ま͡ マ
∠ バ∠ ら∠ ゎz や ポ
∠ や∠ゲル∠ ゅ∠ョヱ∠ ぴ
びン∇ぺゲz ャや
(Nor do we see any follow you but t he meekest among us and t hey (t oo) followed you wit hout
t hinking.) 11:27 KHeraclius, emperor of Rome, asked Abu Sufyan, "Do t he noblemen or t he
weak among people follow him (Muhammad )'' Abu Sufyan replied, "Rat her t he weak among
t hem.'' Heraclius comment ed, "Such is t he case wit h followers of t he Messengers.'' The idolat ors
of Quraysh used t o mock t he weak among t hem who believed in t he Prophet and t hey even
t ort ured some of t hem. They used t o say, "Are t hese t he ones whom Allah favored above us,''
meaning, Allah would not guide t hese people, inst ead of us, t o all t hat is good, if indeed what
t hey embraced is good. Allah ment ioned similar st at ement s in t he Qur'an from t he disbelievers,
∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや メ
∠ ゅ∠ホ ろ
∃ ⇒∠レΒあ よ͡ ゅ∠レわ⊥ ⇒∠Αや∠¬ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わゎ⊥ や∠クま͡ヱ∠ ぴ
リ
⊥ジ ∠ ∇ェぺ∠ヱ∠ ゅ⇔ョゅ∠ボョz ∀ゲ∇Β∠カ リ ͡ ∇Βボ∠ Α͡ゲヘ∠ ∇ャや ン ぁ ぺ∠ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グヤzャ͡
び ゅ⇔Α∂ ギ͡ ル∠
(And when Our clear verses are recit ed t o t hem, t hose who disbelieve say t o t hose who
believe: "Which of t he t wo groups is best in posit ion and st at ion.'') 19:73 Allah said in reply,
ゅ⇔をゅ∠をぺ∠ リ
⊥ジ
∠ ∇ェぺ∠ ∇ユワ⊥ ラ
∃ ∇ゲホ∠ リあョ ∇ユヰ⊥ ヤ∠∇らホ∠ ゅ∠レ∇ムヤ∠∇ワぺ∠ ∇ユミ∠ ヱ∠ ぴ
び ゅ⇔Α∇¬ケ͡ ヱ∠
(And how many a generat ion (past nat ions) have We dest royed before t hem, who were bet t er
in wealt h, goods and out ward appearance) 19:74 . Here, Allah answered t he disbelievers
when t hey said,
ユ∠ ヤ∠∇ハほ∠よ͡ ヮ⊥ zヤャや ザ
∠ ∇Βャ∠ぺ∠ べ∠レレ͡ ∇Βよ∠ リあョ ユ͡ヰ∇Βヤ∠ハ
∠ ヮ⊥ zヤャや リ
z ョ∠ ¬͡ Ι⊥ぽ⇒∠ワぺ∠ぴ
びリ ∠ Α͡ゲム͡ ⇒zゼャゅ͡よ
("Is it t hese (poor believers) t hat Allah has favored from amongst us'' Does not Allah know best
t hose who are grat eful) Meaning is not Allah more knowledgeable of t hose who t hank and
appreciat e Him in st at ement , act ion and heart Thus Allah direct s t hese believers t o t he ways of
peace, t ransfers t hem from darkness t o light by His leave, and guides t hem t o t he st raight
pat h. In anot her Ayah, Allah said;
ノ∠ ヨ∠ ャ∠ ヮ∠ ヤzャや ラ
z ま͡ヱ∠ ゅ∠レヤ∠ら⊥ シ
⊥ ∇ユヰ⊥ レz Α∠ ギ͡ ∇ヰレ∠ ャ∠ ゅ∠レΒ͡プ ∇やヱ⊥ギヰ∠ ⇒∠ィ リ
∠ Α͡グャzや∠ヱぴ
びリ ∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや
(As for t hose who st rive hard for Us (Our cause), We will surely guide t hem t o Our pat hs (i.e.
Allah's religion). And verily, Allah is wit h t he doers of good'') 29:69 . An aut hent ic Hadit h
st at es,
∀ユ⇒∠ヤシ
∠ ∇モボ⊥ プ∠ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ
∠ Α͡グャzや ポ
∠ ¬∠ べ∠ィ や∠クま͡ヱ∠ ぴ
び∇ユム⊥ ∇Βヤ∠ハ
∠
(When t hose who believe in Our Ayat come t o you, say: "Salamun ` Alaykum'' (peace be on
you);) means, honor t hem by ret urning t he Salam and give t hem t he good news of Allah's
exclusive, encompassing mercy for t hem. So Allah said;
びる∠ ヨ∠ ∇ェゲz ャや ヮ͡ ジ
͡ ∇ヘル∠ ヴ∠ヤハ
∠ ∇ユム⊥ よぁ ケ∠ ょ
∠ わ∠ ミ∠ ぴ
(your Lord has writ t en Mercy for Himself,) meaning, He has obliged His Most Honored Self t o
grant mercy, as a favor, out of His compassion and beneficence,
びる∃ ャ∠ゅ∠ヰイ
∠ よ͡ や⇔¬ヲ⊥シ ∇ユム⊥ レ͡ョ モ
∠ ヨ͡ ハ
∠ リ∠ョ ヮ⊥ zルぺ∠ぴ
(So t hat , if any of you does evil in ignorance...) as every person who disobeys Allah does it in
ignorance,
びウ
∠ ヤ∠∇タぺ∠ヱ∠ ロ͡ ギ͡ ∇バよ∠ リ͡ョ ゆ
∠ ゅ∠ゎ zユを⊥ ぴ
(and t hereaft er repent s and does right eous good deeds,) by repent ing from t he sins t hat he
commit t ed, int ending not t o repeat t he sin in t he fut ure, but t o perform right eous deeds,
ロ⊥ ギ∠ ∇レハ
͡ ヲ∠ ヰ⊥ プ∠ ゆ
∃ ゅ∠わミ͡ ヶ͡プ ょ ∠ わ∠ ミ∠ ペ
∠ ∇ヤガ
∠ ∇ャや ぶ
⊥ や ヴ∠ツホ∠ ゅzヨャ∠»
«ヶ͡らツ ∠ ビ ∠ ∇ろら∠ ヤ∠ビ
∠ ヶ͡わヨ∠ ∇ェケ∠ ラ z ま͡ :ス
͡ ∇ゲバ∠ ∇ャや ベ
∠ ∇ヲプ∠
(When Allah finished wit h t he creat ion, He wrot e in a Book t hat He has wit h Him above t he
Throne, ` My mercy prevails over My anger'.) This Hadit h was also recorded in t he The Two
Sahihs.
モ⊥ Β͡らシ
∠ リ ∠ Β͡らわ∠ ∇ジわ∠ ャ͡ヱ∠ ろ ͡ ⇒∠ΑΙ
xや モ ⊥ あダヘ∠ ル マ ∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
ラ∠ ヲ⊥ハ∇ギゎ∠ リ ∠ Α͡グャzや ギ∠ ら⊥ ∇ハぺ∠ ∇ラぺ∠ ろ
⊥ Β͡ヰル⊥ ヴあルま͡ ∇モホ⊥ - リ∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャや
や⇔ク͡ま ろ
⊥ ∇ヤヤ∠ッ
∠ ∇ギホ∠ ∇ユミ⊥ ¬∠ へ∠ヲ∇ワぺ∠ ノ⊥ ら͡ ゎz ぺ∠ Ι
z ∇モホ⊥ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ
リあョ る∃ レ∠ Βあ よ∠ ヴ∠ヤハ ∠ ヴあルま͡ ∇モホ⊥ - リ ∠ Α͡ギわ∠ ∇ヰヨ⊥ ∇ャや リ
∠ ョ͡ ∇ゅル∠ ぺ∠ べ∠ョヱ∠
ラ͡ ま͡ ヮ͡ よ͡ ラ ∠ ヲ⊥ヤイ͡ ∇バわ∠ ∇ジゎ∠ ゅ∠ョ ン͡ギレ͡ハ ゅ∠ョ ヮ͡ よ͡ ユ⊥わ∇よグz ミ∠ ヱ∠ ヴあよケz
-リ ∠ Β͡ヤダ͡ ⇒∠ヘ∇ャや ゲ⊥ ∇Βカ ∠ ヲ∠ ワ⊥ ヱ∠ ペ zエ ∠ ∇ャや ぁゾボ⊥ Α∠ ヮ͡ ヤzャ Ι z ま͡ ユ⊥ ∇ムエ⊥ ∇ャや
ゲ⊥ ∇ョΙ xやヴ ∠ツ ͡ ボ⊥ ャ∠ ヮ͡ よ͡ ラ
∠ ヲ⊥ヤイ ͡ ∇バわ∠ ∇ジゎ∠ ゅ∠ョ ン͡ギレ͡ハ ラ z ぺ∠ ∇ヲャz モ⊥ホ
ウ ⊥ ゎ͡ ゅ∠ヘョ∠ ロ⊥ ギ∠ レ͡ハヱ∠ - リ ∠ Β͡ヨヤ͡⇒zヌャゅ͡よ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤzャや∠ヱ ∇ユム⊥ レ∠ ∇Βよ∠ ヱ∠ ヴ͡レ∇Βよ∠
ゲあ ら∠ ∇ャや ヴ͡プ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠ ヲ∠ ワ⊥ Ι z ま͡ べ∠ヰヨ⊥ ヤ∠∇バΑ∠ Ι ∠ ょ ͡ ∇Βピ∠ ∇ャや
る∃ らz ェ
∠ Ι ∠ ヱ∠ ゅ∠ヰヨ⊥ ヤ∠∇バΑ∠ Ι z ま͡ る∃ ホ∠ ケ∠ ヱ∠ リ͡ョ テ ⊥ ボ⊥ ∇ジゎ∠ ゅ∠ョヱ∠ ゲ͡ ∇エら∠ ∇ャや∠ヱ
ヴ͡プ Ι z ま͡ ザ∃ よ͡ ゅ∠Α Ι∠ ヱ∠ ょ ∃ ∇デケ∠ Ι ∠ ヱ∠ チ ͡ ∇ケΙ xやろ ͡ ⇒∠ヨヤ⊥ニ ⊥ ヴ͡プ
びリ∃ Β͡らョぁ ょ ∃ ⇒∠わミ͡
(55. And t hus do We explain t he Ayat in det ail, t hat t he way of t he criminals, may become
manifest .) (56. Say: "I have been forbidden t o worship t hose whom you invoke (worship)
besides Allah.'' Say: "I will not follow your vain desires. If I did, I would go ast ray, and I would
not be one of t he right ly guided.'') (57. Say: "I am on clear proof from my Lord, but you deny it .
I do not have what you are hast ily seeking (t he t orment ). The decision is only for Allah, He
declares t he t rut h, and He is t he best of j udges.'') (58. Say: "If I had t hat which you are asking
for impat ient ly (t he t orment ), t he mat t er would have been set t led at once bet ween you and I,
but Allah knows best t he wrongdoers.'') (59. And wit h Him are t he keys of t he Ghayb (all t hat is
hidden), none knows t hem but He. And He knows what ever t here is on t he land and in t he sea;
not a leaf falls, but he knows it . There is not a grain in t he darkness of t he eart h nor anyt hing
fresh or dry, but is writ t en in a Clear Record.)
びろ
͡ ⇒∠ΑΓや モ
⊥ あダヘ∠ ル⊥ マ
∠ ャ͡グ∠ミぴ
(And t hus do We explain t he Ayat in det ail,) t hat is, what ever responsible adult s need
explained t o t hem, in t he affairs of life and religion,
びリ
∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャや モ
⊥ Β͡らシ
∠ リ
∠ Β͡らわ∠ ∇ジわ∠ ャ͡ヱ∠ ぴ
(That t he way of t he criminals may become manifest .) so t hat t he pat h of t he criminals who
defy t he Prophet s is apparent and clear. This Ayah was also said t o mean, so t hat you, O
Muhammad , are aware of t he pat h of t he criminals. Allah's st at ement ,
びヮ͡ よ͡ ユ⊥わ∇よグz ミ∠ ヱ∠ ぴ
(but you deny it .) meaning, but you disbelieve in t he t rut h t hat came t o me from Allah.
びヮ͡ よ͡ ラ
∠ ヲ⊥ヤイ
͡ ∇バわ∠ ∇ジゎ∠ ゅ∠ョ ン͡ギレ͡ハ ゅ∠ョぴ
(I do not have what you are hast ily seeking) meaning, t he t orment ,
びヮ͡ ヤzャ Ι
z ま͡ ユ⊥ ∇ムエ
⊥ ∇ャや ラ
͡ ま͡ぴ
(The decision is only for Allah,) for t he ruling of t his is wit h Allah. If He wills, He will punish
you soon in response t o your wish! If He wills, He will give you respit e, out of His great wisdom.
This is why Allah said,
びリ
∠ Β͡ヤダ
͡ ⇒∠ヘ∇ャや ゲ⊥ ∇Βカ
∠ ヲ∠ ワ⊥ ヱ∠ ペ
zエ∠ ∇ャや ぁゾボ⊥ Α∠ ぴ
(He declares t he t rut h, and He is t he best of j udges.) and t he best in reckoning bet ween His
servant s. Allah's st at ement ,
ゲ⊥ ∇ョΙ
xやヴ
∠ツ
͡ ボ⊥ ャ∠ ヮ͡ よ͡ ラ
∠ ヲ⊥ヤイ
͡ ∇バわ∠ ∇ジゎ∠ ゅ∠ョ ン͡ギレ͡ハ ラ z ぺ∠ ∇ヲャz モ⊥ホぴ
び∇ユム⊥ レ∠ ∇Βよ∠ ヱ∠ ヴ͡レ∇Βよ∠
(Say: "If I had t hat which you are asking for impat ient ly (t he t orment ), t he mat t er would have
been set t led at once bet ween you and I,'') means, if I have what you ask for, I will surely send
down what you deserve of it ,
びリ∠Βヨ͡ ャ͡ゅzヌャゅ͡よ ∇ユヤ∠∇ハぺ∠ ぶ
⊥ や∠ヱぴ
(but Allah knows best t he wrongdoers) Someone might ask about t he meaning of t his Ayah
compared t o t he Hadit h in t he Two Sahihs, from ` A'ishah, may Allah be pleased wit h her, t hat
she said t o t he Messenger, "O Allah's Messenger ! Have you encount ered a day harder t han t he
day (of t he bat t le) of Uhud'' The Prophet replied,
∇ユヰ⊥ ∇レョ͡ ろ ⊥ Β͡ボャ∠ ゅ∠ョ ギz セ ∠ ぺ∠ ラ∠ ゅ∠ミヱ∠ ∩͡マョ͡ ∇ヲホ∠ ∇リョ͡ ろ ⊥ Β͡ボャ∠ ∇ギボ∠ ャ∠»
モ∠ Β͡ャゅ∠Αギ͡ ∇らハ∠ リ ͡ ∇よや ヴ∠ヤハ ∠ ヶ͡ジ∇ヘル∠ ろ ⊥ ∇ッゲ∠ ハ ∠ ∇クま͡∩͡るら∠ ボ∠ バ∠ ∇ャや ュ∠ ∇ヲΑ∠
ろ⊥ ∇ボヤ∠ト ∠ ∇ルゅ∠プ ∩⊥れ∇キケ∠ ぺ∠ ゅ∠ョ ヴ∠ャま͡ ヶ͡レ∇らイ ͡ Α⊥ ∇ユヤ∠プ∠ ∩∃メゅ∠ヤミ⊥ ギ͡ ∇らハ∠ リ ͡ ∇よ
ラ͡ ∇ゲボ∠ よ͡ ゅzャま͡ ∇ペヘ͡ わ∠ ∇シぺ∠ ∇ユヤ∠プ∠ ∩ヶ͡ヰ∇ィヱ∠ ヴ∠ヤハ ∠ ∀ュヲ⊥ヨ∇ヰョ∠ ゅ∠ルぺ∠ヱ∠
∇ギホ∠ る∃ よ∠ ゅ∠エ∠ジ ∠ よ͡ ゅ∠ル∠ぺ や∠クみ͡プ∠ ∩ヶ͡シ∇ぺケ∠ ろ ⊥ ∇バプ∠ ゲ∠ プ∠ ∩͡ょャ͡ゅ∠バんz ャや
∩⊥ュゅ∠ヤジ z ャや ヮ͡ ∇Βヤ∠ハ
∠ モ ⊥ Α͡ゲ∇らィ ͡ ゅ∠ヰΒ͡プ や∠クみ͡プ∠ れ ⊥ ∇ゲヌ ∠ レ∠ プ∠ ∩ヶ͡レ∇わヤ∠ヤzニ ∠
∩∠マャ∠ マ ∠ ョ͡ ∇ヲホ∠ メ ∠ ∇ヲホ∠ ノ∠ ヨ͡ シ ∠ ∇ギホ∠ ぶや ラ z ま͡ :メ ∠ ゅ∠ボプ∠ ヶ͡ルや∠キゅ∠レプ∠
∩͡メゅ∠らイ ͡ ∇ャや マ ∠ ヤ∠ョ∠ マ ∠ ∇Βャ∠ま͡ ゑ∠ バ∠ よ∠ ∇ギホ∠ ヱ∠ ∩∠マ∇Βヤ∠ハ ∠ やヱぁキケ∠ ゅ∠ョヱ∠
メ͡ ゅ∠らイ ͡ ∇ャや マ⊥ ヤ∠ョ∠ ヶ͡ルや∠キゅ∠レプ∠ :メ ∠ ゅ∠ホ ∩∇ユヰ͡ Β͡プ ろ∠ ∇ゃセ ͡ ゅ∠ヨよ͡ ロ⊥ ゲ∠ ョ⊥ ∇ほわ∠ ャ͡
メ∠ ∇ヲホ∠ ノ∠ ヨ͡ シ ∠ ∇ギホ∠ ぶ ∠ やラ z ま͡ ギ⊥ zヨエ
∠ ョ⊥ ゅ∠Α :メ ∠ ゅ∠ホ zユを⊥ ∩zヶヤ∠ハ ∠ ユ∠ ヤzシ ∠ ヱ∠
ヶ͡ルゲ∠ ョ⊥ ∇ほわ∠ ャ͡ ∩∠マ∇Βャ∠ま͡ マ ∠ よぁ ケ∠ ヶ͡レん∠ バ∠ よ∠ ∇ギホ∠ ヱ∠ ∩∠マャ∠ マ ∠ ョ͡ ∇ヲホ∠
ユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ろ ⊥ ∇ボら∠ ∇デぺ∠ ろ ∠ ∇ゃセ ͡ ∇ラま͡ ∩∠ろ∇ゃセ ͡ ゅ∠ヨΒ͡プ ポ ∠ ゲ͡ ∇ョほ∠よ͡
«リ∇Βら∠ ゼ ∠ ∇カほ∠∇ャや
:
ギ⊥ ら⊥ ∇バΑ∠ ∇リョ∠ ∩∇ユヰ͡ よ͡ ゅ∠ヤ∇タぺ∠ ∇リョ͡ ぶ
⊥ やァ
∠ ゲ͡ ∇ガΑ⊥ ∇ラぺ∠ ヲ⊥ィ∇ケぺ∠ ∇モよ∠ »
«ゅ⇔ゃ∇Βセ
∠ ヮ͡ よ͡ ポ
⊥ ゲ͡ ∇ゼΑ⊥ ゅ∠ャ ぶ
∠ や
(Your people have t roubled me alot and t he worst t rouble was on t he day of ` Aqabah when I
present ed myself t o Ibn ` Abd Yalil bin ` Abd Kulal, who did not respond t o my call. So I
depart ed, overwhelmed wit h severe sorrow, proceeded on and could not relax unt il I found
myself at Qarn At h-Tha` alib where I raised my head t owards t he sky t o see a cloud
unexpect edly shading me. I looked up and saw Jibril in it and he called me saying, ` Indeed
Allah has heard what you said t o t he people and what t hey have responded t o you. Therefore,
Allah has sent t he Angel of t he Mount ains t o you so t hat you may order him t o do what ever you
wish t o t hese people.' The Angel of t he Mount ains called and greet ed me, and t hen said, ` O
Muhammad! verily, Allah has heard how your people responded t o you and He has sent me t o
you so t hat you could order me t o do what you wish. If you like, I will let Al-Akhshabayn (t wo
mount ains t o t he nort h and sout h of Makkah) fall on t hem.' The Prophet said, No, but I hope
t hat Allah will let t hem generat e offspring who will worship Allah Alone, and will worship none
besides Him.) This is t he wording of Muslim. Torment ing t he disbelievers of Quraysh was
offered t o t he Prophet , but he chose pat ience and asked Allah for respit e for t hem, so t hat
Allah might let t hem generat e offspring who will not associat e anyt hing wit h Him in worship.
Therefore, how can we combine t he meaning of t his Hadit h and t he honorable Ayah,
ゲ⊥ ∇ョΙ
xやヴ
∠ツ
͡ ボ⊥ ャ∠ ヮ͡ よ͡ ラ∠ ヲ⊥ヤイ͡ ∇バわ∠ ∇ジゎ∠ ゅ∠ョ ン͡ギレ͡ハ ラ z ぺ∠ ∇ヲャz モ⊥ホぴ
びリ ∠ Β͡ヨヤ͡⇒zヌャゅ͡よ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤzャや∠ヱ ∇ユム⊥ レ∠ ∇Βよ∠ ヱ∠ ヴ͡レ∇Βよ∠
(Say: "If I had t hat which you are asking for impat ient ly (t he t orment ), t he mat t er would have
been set t led at once bet ween you and I, but Allah knows best t he wrongdoers.'') The answer t o
t his quest ion is, Allah knows t he best , t hat t he Ayah st at es t hat if t he punishment t hat t hey
asked for was in t he Prophet 's hand at t he t ime, he would have sent it on t hem as t hey asked.
As for t he Hadit h, t he disbelievers did not ask t he Prophet t o send t he t orment down on t hem.
Rat her, t he angel responsible for t he mount ains offered him t he choice t o let t he t wo
mount ains t o t he nort h and sout h of Makkah close in on t he disbelievers and crush t hem. The
Prophet did not wish t hat and asked for respit e out of compassion for t hem.
びヲ∠ ワ⊥ Ι
z ま͡ べ∠ヰヨ⊥ ヤ∠∇バΑ∠ Ι
∠ ょ
͡ ∇Βピ∠ ∇ャや ウ
⊥ ゎ͡ ゅ∠ヘョ∠ ロ⊥ ギ∠ レ͡ハヱ∠ ぴ
(And wit h Him are t he keys of t he Ghayb (all t hat is hidden), none knows t hem but He.) Al-
Bukhari recorded t hat Salim bin ` Abdullah said t hat his fat her said t hat t he Messenger of Allah
said,
«ぶや ゅzャま͡ zリヰ⊥ ヨ⊥ ヤ∠∇バΑ∠ ゅ∠ャ ∀ザ∇ヨ∠カ ょ
͡ ∇Βピ∠ ∇ャや ウ
⊥ Β͡ゎゅ∠ヘョ∠ »
(The keys of t he Unseen are five and none except Allah knows t hem:
びゅ∠ヰヨ⊥ ヤ∠∇バΑ∠ Ι
z ま͡ る∃ ホ∠ ケ∠ ヱ∠ リ͡ョ テ
⊥ ボ⊥ ∇ジゎ∠ ゅ∠ョヱ∠ ぴ
(not a leaf falls, but He knows it .) means, He knows t he movement s of everyt hing including
inanimat e t hings. Therefore, what about His knowledge of t he living creat ures, especially,
t hose whom t he Divine laws have been imposed upon such as mankind and t he Jinns In anot her
Ayah, Allah said;
び ケ⊥ ヱ⊥ギダ
ぁ ャや ヴ͡ヘ∇ガゎ⊥ ゅ∠ョヱ∠ リ
͡ Β⊥ ∇ハΙ
x や る∠ レ∠ も͡ べ∠カ ユ⊥ ヤ∠∇バΑ∠ ぴ
(Allah knows t he fraud of t he eyes, and all t hat t he breast s conceal.) 40:19
びヴ
z ャ∠ま͡ マ
∠ バ⊥ プ͡ や∠ケヱ∠ マ
∠ Βあプヲ∠ わ∠ ョ⊥ ヶあルま͡ ヴ∠ジΒ͡バΑ ヮ⊥ zヤャや メ
∠ ゅ∠ホ ∇クま͡ぴ
(And (remember) when Allah said: "O ` Isa! I will t ake you and raise you t o Myself...'') 3:55 ,
and,
∇リョ∠ ヱ∠ ヮ͡ よ͡ ゲ∠ ヰ∠ ィ
∠ ∇リョ∠ ヱ∠ メ ∠ ∇ヲボ∠ ∇ャや ゲz シ
∠ ぺ∠ ∇リョz ∇ユム⊥ ∇レョあ ∀¬へ∠ヲ∠シぴ
び ケ͡ ゅ∠ヰレz ャゅ͡よ ∀ゆ͡ケゅ∠シ∠ヱ モ ͡ ∇Βャzゅ͡よ ブ
∃ ∇ガわ∠ ∇ジョ⊥ ヲ∠ ワ⊥
(It is t he same (t o Him) whet her any of you conceal his speech or declare it openly, whet her he
be hid by night or go fort h freely by day.) 13:10 , and
ユ⊥わ∇ェゲ∠ ィ
∠ ゅ∠ョ ユ⊥ ヤ∠∇バΑ∠ ヱ∠ モ
͡ ∇Βャzゅ͡よ ユ⊥ム⇒zプヲ∠ わ∠ Α∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
びケ͡ ゅ∠ヰレz ャゅ͡よ
(It is He, Who t akes your souls by night (when you are asleep), and has knowledge of all t hat
you have done by day,) 6:60 , Then said,
びヮ͡ Β͡プ ∇ユム⊥ ん⊥ バ∠ ∇らΑ∠ zユを⊥ ぴ
(t hen he raises (wakes) you up again,) by day, according t o Muj ahid, Qat adah and As-Suddi.
Allah's st at ement ,
びヴ6ヨジ
∠ ョ∂ モ
∀ィ
∠ ぺ∠ ヴ∠ツ∇ボΒ⊥ ャ͡ぴ
(t hat a t erm appoint ed be fulfilled) refers t o t he life span of every person,
び∇ユム⊥ バ⊥ ィ
͡ ∇ゲョ∠ ヮ͡ ∇Βャ∠ま͡ zユを⊥ ぴ
(t hen (in t he end), unt o Him will be your ret urn.) on t he Day of Resurrect ion,
びロ͡ キ͡ ゅ∠らハ
͡ ベ
∠ ∇ヲプ∠ ゲ⊥ ワ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ヱ∠ ぴ
(He is t he Qahir over His servant s.) The Qahir means, t he one who cont rols everyt hing, all are
subservient t o His supreme grace, great ness and maj est y,
びる⇔ ヌ
∠ ヘ∠ ェ
∠ ユ⊥ム∇Βヤ∠ハ
∠ モ
⊥シ
͡ ∇ゲΑ⊥ ヱ∠ ぴ
(and He sends guardians over you,) angels who guard mankind. In anot her Ayah, Allah said;
びリ
∠ Β͡ヌヘ͡ ⇒∠エャ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ラ
z ま͡ヱ∠ ぴ
(But verily, over you (are appoint ed angels in charge of mankind) t o wat ch you.) 82:10 , and,
∀ギΒ͡バホ∠ メ
͡ ゅ∠ヨゼ
あ ャや リ ͡ハ∠ ヱ∠ リ
͡ Β͡ヨΒ∠ ∇ャや リ
͡ハ ∠ ͡ラゅ∠Βボあ ∠ヤ∠わヨ⊥ ∇ャや ヴzボヤ∠わ∠ Α∠ ∇クま͡ぴ
び ∀ギΒ͡わハ
∠ ∀ょΒ͡ホ∠ケ ヮ͡ ∇Αギ∠ ャ∠ Ι
z ま͡ メ
∃ ∇ヲホ∠ リ͡ョ ナ ⊥ ヘ͡ ∇ヤΑ∠ ゅzョ -
((Remember!) t hat t he t wo receivers (recording angels) receive, one sit t ing on t he right and
one on t he left . Not a word does he ut t er, but t here is a wat cher by him, ready.) 50:17-18 .
Allah's st at ement ,
びれ
⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ミ⊥ ギ∠ ェ
∠ ぺ∠ ¬∠ べ∠ィ や∠クま͡ ヴzわェ
∠ぴ
(unt il when deat h approaches one of you...) refers t o, when one's life span comes t o an end
and he is dying,
びゅ∠レヤ⊥シ
⊥ ケ⊥ ヮ⊥ ∇わプz ヲ∠ ゎ∠ ぴ
(Our messengers t ake his soul...) meaning, t here are angels who are responsible for t his j ob.
Ibn ` Abbas and several ot hers said t hat t he Angel of Deat h has angels who pull t he soul from it s
body and when it reaches t he t hroat , t he Angel of Deat h capt ures it . Allah said;
びラ
∠ ヲ⊥デゲあ ヘ∠ Α⊥ Ι
∠ ∇ユワ⊥ ヱ∠ ぴ
(and t hey never neglect t heir dut y.) They guard t he soul of t he dead person and t ake it t o
wherever Allah wills, t o ` Illiyyin if he was among t he right eous, and t o Sij j in if he was among
t he wicked (disbelievers, sinners, et c.), we seek refuge wit h Allah from t his end. Allah said
next ,
びペ
あエ∠ ∇ャや ユ⊥ ヰ⊥ ⇒∠ャ∇ヲョ∠ ヮ͡ ヤzャや ヴ∠ャま͡ ∇やヱぁキケ⊥ zユを⊥ ぴ
(Then t hey are ret urned t o Allah, t heir Mast er, t he Just Lord.) Imam Ahmad recorded t hat Abu
Hurayrah said t hat t he Prophet said,
び∇やヱぁキケ⊥ zユを⊥ ぴ
(Then t hey are ret urned...) refers t o t he ret urn of all creat ion t o Allah on t he Day of
Resurrect ion, when He will subj ect t hem t o His j ust decision. Allah said in ot her Ayat ,
ヴ∠ャま͡ ラ
∠ ヲ⊥ハヲ⊥ヨ∇イヨ∠ ャ∠ - リ
∠ Α͡ゲカ
͡Ι
x や∠ヱ ∠リΒ͡ャヱz xΙや ラ z ま͡ ∇モホ⊥ ぴ
び ュ∃ ヲ⊥ヤ∇バョz ュ∃ ∇ヲΑ∠ ろ
͡ ⇒∠ボΒ͡ョ
(Say: "(Yes) verily, t hose of old, and t hose of lat er t imes. All will surely be gat hered t oget her
for an appoint ed meet ing of a known Day.'') 56:49-50 and,
びや⇔ギェ
∠ ぺ∠ マ
∠ よぁ ケ∠ ユ⊥ ヤ͡∇ヌΑ∠ Ι
∠ ヱ∠ ぴ
(And your Lord t reat s no one wit h inj ust ice.) 18:49 Allah said here,
ネ
⊥ ゲ∠ ∇シぺ∠ ヲ∠ ワ⊥ ヱ∠ ユ⊥ ∇ムエ
⊥ ∇ャや ヮ⊥ ャ∠ Ι
∠ ぺ∠ ペ
あエ∠ ∇ャや ユ⊥ ヰ⊥ ⇒∠ャ∇ヲョ∠ ぴ
びリ
∠ Β͡らジ
͡ ⇒∠エ∇ャや
(t heir Mast er, t he Just Lord. Surely, His is t he j udgement and He is t he swift est in t aking
account .) 6:62
ヮ⊥ ル∠ ヲ⊥ハ∇ギゎ∠ ゲ͡ ∇エら∠ ∇ャや∠ヱ ゲあ ら∠ ∇ャや ろ͡ ⇒∠ヨヤ⊥ニ ⊥ リあョ ∇ユム⊥ Βあイレ∠ Α⊥ リ∠ョ ∇モホ⊥ ぴ
リ∠ ョ͡ リ z ル∠ ヲ⊥ムレ∠ ャ∠ ロ͡ グ͡ ⇒∠ワ ∇リョ͡ ゅ∠レ⇒∠イル∠ぺ ∇リゃ͡ ャz る⇔ Β∠ ∇ヘカ ⊥ ヱ∠ ゅ⇔ハぁゲツ ∠ ゎ∠
ゆ∃ ∇ゲミ∠ あモミ⊥ リ͡ョヱ∠ ゅ∠ヰ∇レョあ ∇ユム⊥ Βあイレ∠ Α⊥ ヮ⊥ zヤャや モ ͡ ホ⊥ - リ∠ Α͡ゲム͡ ⇒zゼャや
ゑ∠ バ∠ ∇らΑ∠ ラ∠ぺ ヴ∠ヤハ ∠ ケ⊥ キ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ∇モホ⊥ - ラ ∠ ヲ⊥ミゲ͡ ∇ゼゎ⊥ ∇ユわ⊥ ル∠ぺ zユを⊥
∇ヱぺ∠ ∇ユム⊥ ヤ͡ィ
⊥ ∇ケぺ∠ ろ ͡ ∇エゎ∠ リ͡ョ ∇ヱぺ∠ ∇ユム⊥ ホ͡ ∇ヲプ∠ リあョ ゅ⇔よや∠グハ ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠
∇ゲヌ ⊥ ∇ルや ヂ ∃ ∇バよ∠ サ ∠ ∇ほよ∠ ∇ユム⊥ ツ∠ ∇バよ∠ ペ ∠ Α͡グΑ⊥ ヱ∠ ゅ⇔バ∠Βセ͡ ∇ユム⊥ ジ∠ ら͡ ∇ヤΑ∠
びラ ∠ ヲ⊥ヰボ∠ ∇ヘΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ろ
͡ ⇒∠ΑΙ
xやフ ⊥ あゲダ ∠ ル⊥ ブ∠ ∇Βミ∠
(63. Say: "Who rescues you from t he dark recesses of t he land and t he sea, when you call upon
Him begging and in secret (saying): ` If He (Allah) only saves us from t hese (dangers), we shall
t ruly be grat eful.'') (64. Say: "Allah rescues you from t hese (dangers) and from all dist ress, and
yet you commit Shirk.'') (65. Say: "He has t he power t o send t orment on you from above or from
under your feet , or t o Yalbisakum in part y st rife, and make you t ast e t he violence of one
anot her.'' See how variously We explain t he Ayat , so t hat t hey may underst and.)
ラ
∠ ヲ⊥ハ∇ギゎ∠ リ∠ョ モ
zッ
∠ ゲ͡ ∇エら∠ ∇ャや ヴ͡プ ゲぁ ツ
ぁ ∇ャや ユ⊥ ム⊥ ジ
z ョ∠ や∠クま͡ヱ∠ ぴ
びロ⊥ ゅzΑま͡ Ι
∠ ま͡
(And when harm st rikes you at sea, t hose t hat you call upon besides Him vanish from you
except Him.) 17:67 ,
∇ユわ⊥ レ⊥ミ や∠クま͡ ヴzわェ∠ ゲ͡ ∇エら∠ ∇ャや∠ヱ ゲあ ら∠ ∇ャや ヴ͡プ ∇ユミ⊥ ゲ⊥ あΒジ ∠ Α⊥ ン͡グャzや ヲ∠ ワ⊥ ぴ
ゅ∠ヰよ͡ ∇やヲ⊥ェゲ͡ プ∠ ヱ∠ る∃ ら∠ Βあ デ
∠ ウ ∃ Α͡ゲよ͡ ユ͡ヰよ͡ リ ∠ ∇Αゲ∠ ィ ∠ ヱ∠ マ ͡ ∇ヤヘ⊥ ∇ャや ヴ͡プ
あモミ⊥ リ͡ョ ァ ⊥ ∇ヲヨ∠ ∇ャや ユ⊥ ワ⊥ ¬∠ べ∠ィヱ∠ ∀ブ͡タゅ∠ハ ∀ウΑ͡ケ ゅ∠ヰ∇ゎ¬∠ べ∠ィ
リ
∠ Β͡ダヤ͡∇ガョ⊥ ヮ∠ ヤzャや ∇やヲ⊥ ハ ∠ キ∠ ∇ユヰ͡ よ͡ テ
∠ Β͡ェぺ⊥ ∇ユヰ⊥ ルz ぺ∠ ∇やヲぁレニ
∠ ヱ∠ ラ ∃ ゅ∠ムョ∠
リ
∠ ョ͡ リ z ル∠ ヲ⊥ムレ∠ ャ∠ ロ͡ グ͡ ⇒∠ワ ∇リョ͡ ゅ∠レわ∠ ∇Βイ ∠ ∇ルぺ∠ ∇リゃ͡ ャ∠ リ ∠ Αあギャや ヮ⊥ ャ∠
びリ∠ Α͡ゲム͡ ⇒zゼャや
(He it is Who enables you t o t ravel t hrough t he land and t he sea, t ill when you are in t he ships
and t hey sail wit h t hem wit h a favorable wind, and t hey rej oice, t hen comes a st ormy wind and
t he waves come t o t hem from all sides, and t hey t hink t hat t hey are encircled t herein, t hey
invoke Allah, making t heir fait h pure for Him alone, saying: "If You deliver us from t his, we
shall t ruly be of t he grat eful''.) 10:22 , and,
びリ
∠ Α͡ゲム͡ ⇒zゼャや リ
∠ ョ͡ リ
z ル∠ ヲ⊥ムレ∠ ャ∠ぴ
(we shall t ruly be grat eful.) t hereaft er. Allah said,
リあョ ゅ⇔よや∠グハ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゑ
∠ バ∠ ∇らΑ∠ ラ∠ぺ ヴ∠ヤハ ∠ ケ⊥ キ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ∇モホ⊥ ぴ
び∇ユム⊥ ヤ͡ィ
⊥ ∇ケぺ∠ ろ
͡ ∇エゎ∠ リ͡ョ ∇ヱぺ∠ ∇ユム⊥ ホ͡ ∇ヲプ∠
(Say: "He has t he power t o send t orment on you from above or from under your feet ,'') He said
t his aft er His st at ement ,
びラ
∠ ヲ⊥ミゲ͡ ∇ゼゎ⊥ ∇ユわ⊥ ル∠ぺ zユを⊥ ぴ
(And yet you commit Shirk. ) Allah said next ,
びゅ⇔よや∠グハ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゑ
∠ バ∠ ∇らΑ∠ ラ∠ぺ ヴ∠ヤハ
∠ ケ⊥ キ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ∇モホ⊥ ぴ
(Say: "He has t he power t o send t orment on you..''), aft er He saves you. Allah said in Surah
Subhan (chapt er 17),
∇やヲ⊥ピわ∠ ∇らわ∠ ャ͡ ゲ͡ ∇エら∠ ∇ャや ヴ͡プ マ∠ ∇ヤヘ⊥ ∇ャや ユ⊥ ム⊥ ャ∠ ヴ͡ィ∇ゴΑ⊥ ン͡グャzや ユ⊥ ム⊥ ぁよzケぴ
ユ⊥ ム⊥ zジョ∠ や∠クま͡ヱ∠ - ゅ⇔ヨΒ͡ェケ∠ ∇ユム⊥ よ͡ ラ ∠ ゅ∠ミ ヮ⊥ zルま͡ ヮ͡ ヤ͡∇ツプ∠ リ͡ョ
ゅヨz ヤ∠プ∠ ロ⊥ ゅzΑま͡ Ι ∠ ま͡ ラ ∠ ヲ⊥ハ∇ギゎ∠ リ∠ョ モ zッ ∠ ゲ͡ ∇エら∠ ∇ャや ヴ͡プ ゲぁ ツ ぁ ∇ャや
- や⇔ケヲ⊥ヘミ∠ リ ⊥ ⇒∠ジ∇ルΗ ͡やラ ∠ ゅ∠ミヱ∠ ∇ユわ⊥ ∇ッゲ∠ ∇ハぺ∠ ゲあ ら∠ ∇ャや ヴ∠ャま͡ ∇ユム⊥ ⇒zイル∠
モ
∠シ ͡ ∇ゲΑ⊥ ∇ヱぺ∠ ゲあ ら∠ ∇ャや ょ ∠ ル͡ ゅ∠ィ ∇ユム⊥ よ͡ ブ ∠ ジ͡ ∇ガΑ∠ ラ∠ぺ ∇ユわ⊥ レ͡ョ∠ほ∠プ∠ぺ
∇ユわ⊥ レ͡ョぺ∠ ∇ュぺ∠ - Κ ⇔ Β͡ミヱ∠ ∇ユム⊥ ャ∠ ∇やヱ⊥ギイ
͡ ゎ∠ Ι∠ zユを⊥ ゅ⇔ら͡タゅ∠ェ ∇ユム⊥ ∇Βヤ∠ハ ∠
ゅ⇔ヘタ͡ ゅ∠ホ ∇ユム⊥ ∇Βヤ∠ハ∠ モ ∠シ ͡ ∇ゲΒ⊥ プ∠ ン∠ゲ∇カぺ⊥ り⇔ ケ∠ ゅ∠ゎ ヮ͡ Β͡プ ∇ユミ⊥ ギ∠ Β͡バΑ⊥ ラ∠ぺ
∇ユム⊥ ャ∠ ∇やヱ⊥ギイ ͡ ゎ∠ Ι∠ zユを⊥ ∇ユゎ⊥ ∇ゲヘ∠ ミ∠ ゅ∠ヨよ͡ ユ⊥ムホ∠ ゲ͡ ∇ピΒ⊥ プ∠ ウ
͡ Αあゲャや リ ∠ ョあ
び ゅ⇔バΒ͡らゎ∠ ヮ͡ よ͡ ゅ∠レ∇Βヤ∠ハ
∠
(Your Lord is He Who drives t he ship for you t hrough t he sea, in order t hat you may seek of His
bount y. Truly! He is Ever Merciful t owards you. And when harm st rikes you upon t he sea, t hose
t hat you call upon besides Him vanish from you except Him. But when He brings you safely t o
land, you t urn away (from Him). And man is ever ungrat eful. Do you t hen feel secure t hat He
will not cause a side of t he land t o swallow you up, or t hat He will not send against you a st orm
of st ones Then, you shall find no guardian. Or do you feel secure t hat He will not send you back
a second t ime t o sea, and send against you a hurricane of wind and drown you because of your
disbelief, t hen you will not find any avenger t herein against Us) 17:66-69 . Al-Bukhari, may
Allah grant him His mercy, comment ed on Allah's st at ement ,
リあョ ゅ⇔よや∠グハ
∠ ∇ユム⊥ ∇Βヤ∠ハ∠ ゑ ∠ バ∠ ∇らΑ∠ ラ∠ぺ ヴ∠ヤハ∠ ケ⊥ キ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ∇モホ⊥ ぴ
ゅ⇔バ∠Βセ
͡ ∇ユム⊥ ジ
∠ ら͡ ∇ヤΑ∠ ∇ヱぺ∠ ∇ユム⊥ ヤ͡ィ
⊥ ∇ケぺ∠ ろ
͡ ∇エゎ∠ リョ͡ ∇ヱぺ∠ ∇ユム⊥ ホ͡ ∇ヲプ∠
フ⊥ あゲダ∠ ル⊥ ブ∠ ∇Βミ∠ ∇ゲヌ ⊥ ∇ルや ヂ∃ ∇バよ∠ サ ∠ ∇ほよ∠ ∇ユム⊥ ツ ∠ ∇バよ∠ ペ ∠ Α͡グΑ⊥ ヱ∠
びラ∠ ヲ⊥ヰボ∠ ∇ヘΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ろ
͡ ⇒∠ΑΙ
xや
(Say: "He has t he power t o send t orment on you from above or from under your feet , or t o
Yalbisakum in part y st rife, and make you t ast e t he violence of one anot her.'' See how variously
We explain t he Ayat , so t hat t hey may underst and.) "Yalbisakum means, ` cover you wit h
confusion', So it means t o, ` divide int o part ies and sect s'. Jabir bin ` Abdullah said, ` When t his
Ayah was revealed,
リあョ ゅ⇔よや∠グハ
∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ゑ
∠ バ∠ ∇らΑ∠ ラ∠ぺ ヴ∠ヤハ
∠ ケ⊥ キ͡ ゅ∠ボ∇ャや ヲ∠ ワ⊥ ∇モホ⊥ ぴ
び∇ユム⊥ ホ͡ ∇ヲプ∠
(Say: "He has power t o send t orment on you from above'') Allah's Messenger said,
«マ͡ヰ∇ィヲ∠ よ͡ ク⊥ ヲ⊥ハぺ∠»
(I seek refuge wit h Your Face.)
び∇ユム⊥ ヤ͡ィ
⊥ ∇ケぺ∠ ろ
͡ ∇エゎ∠ リ͡ョ ∇ヱぺ∠ぴ
(or from under your feet ,) he again said,
«マ͡ヰ∇ィヲ∠ よ͡ ク⊥ ヲ⊥ハぺ∠»
(I seek refuge wit h Your Face.)
びヂ
∃ ∇バよ∠ サ
∠ ∇ほよ∠ ∇ユム⊥ ツ
∠ ∇バよ∠ ペ
∠ Α͡グΑ⊥ ヱ∠ ゅ⇔バ∠Βセ
͡ ∇ユム⊥ ジ
∠ ら͡ ∇ヤΑ∠ ∇ヱぺ∠ぴ
(or t o cover you wit h confusion in part y st rife, and make you t o t ast e t he violence of one
anot her.) he said,
«ゲ∠ジ∇Αぺ∠ ∇ヱぺ∠ ラ
⊥ ヲ∠ ∇ワぺ∠ ロ͡ グ∠ワ»
(This is less burdensome or easier.)''' Al-Bukhari recorded t his Hadit h again in t he book of
Tawhid (in his Sahih), and An-Nasa'i also recorded it in t he book of Tafsir.
Another Hadith
Imam Ahmad recorded t hat Sa` d bin Abi Waqqas said, We accompanied t he Messenger of Allah
and passed by t he Masj id of Bani Mu` awiyah. The Prophet went in and offered a t wo Rak` ah
prayer, and we prayed behind him. He supplicat ed t o his Lord for a long t ime and t hen said,
Another Hadith
Imam Ahmad recorded t hat Khabbab bin Al-Arat t , who at t ended t he bat t le of Badr wit h t he
Messenger of Allah , said, "I met Allah's Messenger during a night in which he prayed t hroughout
it , unt il dawn. When t he Messenger of Allah ended his prayer, I said, ` O Allah's Messenger! This
night , you have performed a prayer t hat I never saw you perform before.' Allah's Messenger
said,
ゴz ハ∠ ヶあよケ∠ ろ ⊥ ∇ャほ∠シ
∠ ∩∃ょ∠ワ∠ケ∠ヱ ょ ∃ ビ ∠ ケ∠ り⊥ ゅ∠ヤタ∠ ゅヰ∠ ルz ま͡ ∇モィ ∠ ぺ∠»
リ
͡ ∇Βわ∠ レ∠ ∇をや ヶ͡ルゅ∠ト∇ハほ∠プ∠ ∩∃メゅ∠ダカ ͡ ゐ ∠ ゅ∠ヤを∠ ゅ∠ヰΒ͡プ モ zィ ∠ ヱ∠
ゅ∠ャ ∇ラぺ∠ モ zィ
∠ ヱ∠ ゴz ハ ∠ ヶあよケ∠ ろ ⊥ ∇ャほ∠シ ∠ ∩⇔りギ∠ ェ ͡ や∠ヱ ヶ͡レバ∠ レ∠ ョ∠ ヱ∠
ろ⊥ ∇ャほ∠シ ∠ ヱ∠ ∩ゅ∠ヰΒ͡ルゅ∠ト∇ハほ∠プ∠ ゅ∠レヤ∠∇らホ∠ ユ∠ ョ∠ ほ⊥∇ャや ヮ͡ よ͡ マ
∠ ヤ∠∇ワぺ∠ ゅ∠ヨよ͡ ゅ∠レ∇ムヤ͡∇ヰΑ⊥
∇リョ͡ や6ヱギ⊥ ハ ∠ ゅ∠レ∇Βヤ∠ハ∠ ゲ∠ ヰ͡ ∇ヌΑ⊥ ゅ∠ャ ∇ラぺ∠ モ zィ ∠ ヱ∠ ゴz ハ ∠ ヶあよケ∠
ゅ∠ャ ∇ラぺ∠ モ zィ
∠ ヱ∠ ゴz ハ∠ ヶあよケ∠ ろ ⊥ ∇ャほ∠シ ∠ ヱ∠ ∩ゅ∠ヰΒ͡ルゅ∠ト∇ハほ∠プ∠ ゅ∠ルゲ͡ ∇Βビ ∠
«ゅ∠ヰΒ͡レバ∠ レ∠ ヨ∠ プ∠ ゅ⇔バΒ∠ セ
͡ ゅ∠レジ∠ ら͡ ∇ヤΑ⊥
(Yes, it was a prayer of eagerness and fear. During t his prayer, I asked my Lord for t hree t hings
and He gave me t wo and refused t o give me t he t hird. I asked my Lord not t o dest roy us wit h
what He dest royed t he nat ions before us and He gave me t hat . I asked my Lord not t o make our
enemies prevail above us and He gave me t hat . I asked my Lord not t o cover us wit h confusion
in part y st rife, but He refused.) An-Nasa'i, Ibn Hibban in his Sahih, and At -Tirmidhi also
recorded it . In t he book on Fit an, in Al-Jami` , At -Tirmidhi said, "Hasan Sahih''. Allah's
st at ement ,
びゅ⇔バ∠Βセ
͡ ∇ユム⊥ ジ
∠ ら͡ ∇ヤΑ∠ ∇ヱぺ∠ぴ
(or t o cover you wit h confusion in part y st rife, ) means, He causes you t o be in disarray and
separat e int o opposing part ies and groups. Al-Walibi (` Ali bin Abi Talhah) report ed t hat Ibn
` Abbas said t hat t his Ayah refers t o desires. Muj ahid and several ot hers said similarly. A Hadit h
from t he Prophet , collect ed from various chains of narrat ion, st at es,
∩⇔るホ∠ ∇ゲプ͡ リ
∠ Β͡バ∇らシ
∠ ヱ∠ ゐ
∃ ゅ∠ヤを∠ ヴ∠ヤハ
∠ る⊥ zョΕ
⊥ や ロ͡ グ͡ ワ∠ ベ
⊥ ゲ͡ わ∠ ∇ヘわ∠ シ
∠ ヱ∠ »
«り∠ギェ͡ や∠ヱ ゅzャま͡ ケ͡ ゅzレャや ヶ͡プ ゅ∠ヰヤぁミ⊥
(And t his Ummah (Muslims) will divide int o sevent y - t hree groups, all of t hem in t he Fire
except one.) Allah said;
びヂ
∃ ∇バよ∠ サ
∠ ∇ほよ∠ ∇ユム⊥ ツ
∠ ∇バよ∠ ペ
∠ Α͡グΑ⊥ ヱ∠ ぴ
(and make you t ast e t he violence of one anot her.) meaning, some of you will esperience
t ort ure and murder from one anot her, according t o Ibn ` Abbas and ot hers. Allah said next ,
びろ
͡ ⇒∠ΑΙ
xやフ
⊥ あゲダ
∠ ル⊥ ブ
∠ ∇Βミ∠ ∇ゲヌ
⊥ ∇ルやぴ
(See how variously We explain t he Ayat ,) by making t hem clear, plain and duly explained,
びラ
∠ ヲ⊥ヰボ∠ ∇ヘΑ∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ぴ
(So t hat t hey may underst and.) and comprehend Allah's Ayat , proofs and evidences.
∇ユム⊥ ∇Βヤ∠ハ
∠ ろ ⊥ ∇ジzャ モ⊥ホ ペ ぁエ ∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ マ ∠ ョ⊥ ∇ヲホ∠ ヮ͡ よ͡ ゆ ∠ グz ミ∠ ヱ∠ ぴ
や∠クま͡ヱ∠ - ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ フ ∠ ∇ヲシ ∠ ヱ∠ ゲx ボ∠ わ∠ ∇ジョぁ み∃ら∠ ル∠ モ
あ ム⊥ ャあ - モ∃ Β͡ミヲ∠ よ͡
∇チゲ͡ ∇ハほ∠プ∠ ゅ∠レ͡わ⇒∠Αや∠¬ ヴ͡プ ラ ∠ ヲ⊥ッヲ⊥ガΑ∠ リ ∠ Α͡グャzや ろ ∠ ∇Αぺ∠ケ∠
ゅzョま͡ヱ∠ ロ͡ ゲ͡ ∇Βビ∠ ゑ ∃ Α͡ギェ∠ ヴ͡プ ∇やヲ⊥ッヲ⊥ガΑ∠ ヴzわェ ∠ ∇ユヰ⊥ ∇レハ ∠
ュ͡ ∇ヲボ∠ ∇ャや ノ∠ ョ∠ ン∠ゲ∇ミグあ ャや ギ∠ ∇バよ∠ ∇ギバ⊥ ∇ボゎ∠ Κ∠ プ∠ リ
⊥ ⇒∠ト∇Βゼ z ャや マ ∠ レz Β∠ ジ
͡ レΑ⊥
ユ͡ヰよ͡ ゅ∠ジェ ͡ ∇リョ͡ ラ ∠ ヲ⊥ボわz Α∠ リ∠ Α͡グャzや ヴ∠ヤハ ∠ ゅ∠ョヱ∠ - リ ∠ Β͡ヨヤ͡⇒zヌャや
びラ∠ ヲ⊥ボわz Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ン∠ゲ∇ミク͡ リ͡ム⇒∠ャヱ∠ ¬∃ ∇ヴセ ∠ リあョ
(66. But your people have denied it (t he Qur'an) t hough it is t he t rut h. Say: "I am not
responsible for your affairs.'') (67. For every news t here is a realit y and you will come t o know.)
(68. And when you see t hose who engage in false conversat ion about Our verses (of t he Qur'an)
by mocking at t hem, st ay away from t hem t ill t hey t urn t o anot her t opic. And if Shayt an causes
you t o forget , t hen aft er t he remembrance, sit not you in t he company of t hose people who are
t he wrongdoers.) (69. There is no responsibilit y for t hem upon t hose who have Taqwa, but
(t heir dut y) is t o remind t hem, t hat t hey may (at t ain) Taqwa.)
びヮ͡ よ͡ ゆ
∠ グz ミ∠ ヱ∠ ぴ
(But have denied it ) denied t he Qur'an, guidance and clear explanat ion t hat you (O Muhammad
) have brought t hem,
びマ
∠ ョ͡ ∇ヲホ∠ ぴ
(your people) meaning, Quraysh,
びペ
ぁエ∠ ∇ャや ヲ∠ ワ⊥ ヱ∠ ぴ
(t hough it is t he t rut h.) beyond which t here is no ot her t rut h.
びモ
∃ Β͡ミヲ∠ よ͡ ∇ユム⊥ ∇Βヤ∠ハ
∠ ろ
⊥ ∇ジzャ モ⊥ホぴ
(Say: "I am not responsible for your affairs.'') meaning, I have not been appoint ed a guardian or
wat cher over you. Allah also said;
びリ
͡ Β͡ェ ギ∠ ∇バよ∠ ロ⊥ ほ∠ら∠ ル∠ リ
z ヨ⊥ ヤ∠∇バわ∠ ャ∠ヱ∠ ぴ
(And you shall cert ainly know t he t rut h of it aft er a while.) 38:88 and,
び∀ゆゅ∠わ͡ミ モ
∃ィ
∠ ぺ∠ あモム⊥ ャ͡ぴ
((For) each and every mat t er t here is a decree (from Allah).) 13:38 . This, indeed, is a
warning and a promise t hat will surely occur,
びラ
∠ ヲ⊥ヨヤ∠∇バゎ∠ フ
∠ ∇ヲシ
∠ ヱ∠ ぴ
(and you will come t o know.) Allah's st at ement ,
The Prohibition of Sitting with Those Who Deny and Mock Allah's
Ayat
ゑ
∃ Α͡ギェ
∠ ヴ͡プ ∇やヲ⊥ッヲ⊥ガΑ∠ ヴzわェ
∠ ∇ユヰ⊥ ∇レハ
∠ ∇チゲ͡ ∇ハほ∠プ∠ ぴ
びロ͡ ゲ͡ ∇Βビ
∠
(st ay away from t hem t ill t hey t urn t o anot her t opic.) unt il t hey t alk about a subj ect ot her t han
t he denial t hey were engaged in.
びリ
⊥ ⇒∠ト∇Βゼ
z ャや マ
∠ レz Β∠ ジ
͡ レ⊥Α ゅzョま͡ヱ∠ ぴ
(And if Shayt an causes you t o forget ...) This command includes every member of t his Ummah.
No one is t o sit wit h t hose who deny and dist ort Allah's Ayat and explain t hem incorrect ly. If
one forget s and sit s wit h such people,
びン∠ゲ∇ミグあ ャや ギ∠ ∇バよ∠ ∇ギバ⊥ ∇ボゎ∠ Κ
∠ プ∠ ぴ
(t hen aft er t he remembrance sit not you) aft er you remember,
びリ
∠ Β͡ヨヤ͡⇒zヌャや ュ͡ ∇ヲボ∠ ∇ャや ノ∠ ョ∠ ぴ
(in t he company of t hose people who are t he wrongdoers.). A Hadit h st at es,
ろ
͡ ⇒∠Αや∠¬ ∇ユわ⊥ ∇バヨ͡ シ
∠ や∠クま͡ ∇ラぺ∠ ょ ͡ ⇒∠わム͡ ∇ャや ヴ͡プ ∇ユム⊥ ∇Βヤ∠ハ
∠ メ ∠ ゴz ル∠ ∇ギホ∠ ヱ∠ ぴ
ヴzわェ
∠ ∇ユヰ⊥ バ∠ ョ∠ ∇やヱ⊥ギバ⊥ ∇ボゎ∠ Κ ∠ プ∠ ゅ∠ヰよ͡ ぺ⊥ゴ∠ ∇ヰわ∠ ∇ジΑ⊥ ヱ∠ ゅ∠ヰよ͡ ゲ⊥ ヘ∠ ム∠ Α⊥ ヮ͡ ヤzャや
び∇ユヰ⊥ ヤ⊥∇んあョ や⇔ク͡ま ∇ユム⊥ ルz ま͡ ロ͡ ゲ͡ ∇Βビ
∠ ゑ
∃ Α͡ギェ∠ ヴ͡プ ∇やヲ⊥ッヲ⊥ガΑ∠
(And it has already been revealed t o you in t he Book t hat when you hear t he Verses of Allah
being denied and mocked at , t hen sit not wit h t hem, unt il t hey engage in a t alk ot her t han
t hat ; (but if you st ayed wit h t hem) cert ainly in t hat case you would be like t hem.) 4:140 ,
for, if you st ill sit wit h t hem, agreeing t o what t hey say, you will be j ust like t hem. Allah's
st at ement ,
び¬∃ ∇ヴセ
∠ リあョ ユ͡ヰよ͡ ゅ∠ジェ
͡ ∇リョ͡ ラ
∠ ヲ⊥ボわz Α∠ リ
∠ Α͡グャzや ヴ∠ヤハ
∠ ゅ∠ョヱ∠ ぴ
(There is no responsibilit y for t hem upon t hose who have Taqwa,) means, when t he believers
avoid sit t ing wit h wrongdoers in t his case, t hey will be innocent of t hem and t hey will have
saved t hemselves from t heir sin. Allah's st at ement ,
びラ
∠ ヲ⊥ボわz Α∠ ∇ユヰ⊥ ヤzバ∠ ャ∠ ン∠ゲ∇ミク͡ リ͡ム⇒∠ャヱ∠ ぴ
(but (t heir dut y) is t o remind t hem, t hat t hey may avoid t hat .), means, We commanded you t o
ignore and avoid t hem, so t hat t hey become aware of t he error t hey are indulging in, t hat t hey
may avoid t his behavior and never repeat it again.
ユ⊥ ヰ⊥ ∇ゎzゲビ
∠ ヱ∠ や⇔ヲ∇ヰャ∠ヱ∠ ゅ⇔ら͡バャ∠ ∇ユヰ⊥ レ∠ Α͡キ ∇やヱ⊥グ∠ガゎz や リ ∠ Α͡グャzや ケ͡ ク∠ ヱ∠ ぴ
∇ろら∠ ジ ∠ ミ∠ ゅ∠ヨよ͡ ∀ザ∇ヘ∠ル モ ∠ジ ∠ ∇らゎ⊥ ラ∠ぺ ヮ͡ よ͡ ∇ゲミあ ク∠ ヱ∠ ゅ∠Β∇ルギぁ ャや り⊥ ヲ∠Βエ
∠ ∇ャや
∇メギ͡ ∇バゎ∠ ラ͡まヱ∠ ∀ノΒ͡ヘ∠セ Ι ∠ ヱ∠ ヴ x ャ͡ヱ∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ゅ∠ヰャ∠ ザ ∠ ∇Βャ∠
ゅ∠ヨよ͡ ∇やヲ⊥ヤジ͡ ∇よぺ⊥ リ
∠ Α͡グャzや マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ べ∠ヰ∇レョ͡ ∇グカ
∠ ∇ぽΑ⊥ Ι
z メ ∃ ∇ギハ∠ zモミ⊥
ゅ∠ヨよ͡ ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ∠ヱ ユ∃ Β͡ヨェ ∠ ∇リョあ ∀ゆや∠ゲ∠セ ∇ユヰ⊥ ャ∠ ∇やヲ⊥らジ ∠ ミ∠
びラ ∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミ
(70. And leave alone t hose who t ake t heir religion as play and amusement , and are deceived by
t he life of t his world. But remind (t hem) wit h it (t he Qur'an) lest a soul Tubsal for t hat which
one has earned, when he will find for himself no prot ect or or int ercessor besides Allah, and
even if he offers every ransom, it will not be accept ed from him. Such are t hey who are given
up t o dest ruct ion because of t hat which t hey have earned. For t hem will be a drink of boiling
wat er and a painful t orment because t hey used t o disbelieve.) Allah said,
ユ⊥ ヰ⊥ ∇ゎzゲビ
∠ ヱ∠ や⇔ヲ∇ヰャ∠ヱ∠ ゅ⇔ら͡バャ∠ ∇ユヰ⊥ レ∠ Α͡キ ∇やヱ⊥グ∠ガゎz や リ
∠ Α͡グャzや ケ͡ ク∠ ヱ∠ ぴ
びゅ∠Β∇ルギぁ ャや り⊥ ヲ∠Βエ
∠ ∇ャや
(And leave alone t hose who t ake t heir religion as play and amusement , and are deceived by t he
life of t his world.) The Ayah commands t o leave such people, ignore t hem and give t hem
respit e, for soon, t hey will t ast e a t remendous t orment . This is why Allah said,
びヮ͡ よ͡ ∇ゲミあ ク∠ ヱ∠ ぴ
(But remind wit h it ) meaning, remind t he people wit h t his Qur'an and warn t hem against Allah's
revenge and painful t orment on t he Day of Resurrect ion. Allah said;
び∇ろら∠ ジ
∠ ミ∠ ゅ∠ヨ͡よ ∀ザ∇ヘ∠ル モ
∠ジ
∠ ∇らゎ⊥ ラ∠ぺぴ
(lest a soul Tubsal for t hat which one has earned,) meaning, so t hat it is not Tubsal. Ad-Dahhak
from Ibn ` Abbas, Muj ahid, ` Ikrimah, Al-Hasan and As-Suddi said t hat Tubsal means, be
submissive. Al-Walibi said t hat Ibn ` Abbas said t hat Tubsal means, ` be exposed'. Qat adah said
t hat Tubsal means, ` be prevent ed', Murrah and Ibn Zayd said t hat it means, ` be recompensed',
Al-Kalbi said, ` be reckoned'. All t hese st at ement s and expressions are similar, for t hey all mean
exposure t o dest ruct ion, being kept away from all t hat is good, and being rest rained from
at t aining what is desired. Allah also said;
ょ
∠ ⇒∠エ∇タぺ∠ Ι
z ま͡ - ∀るレ∠ Β͡ワケ∠ ∇ろら∠ ジ
∠ ミ∠ ゅ∠ヨよ͡ ザ
∃ ∇ヘル∠ ぁモミ⊥ ぴ
び ͡リΒ͡ヨ∠Β∇ャや
(Every person is rest rained by what he has earned. Except t hose on t he Right .) 74:38-39 , and
び∀ノΒ͡ヘ∠セ Ι
∠ ヱ∠ ヴ
x ャ͡ヱ∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ゅ∠ヰャ∠ ザ
∠ ∇Βャ∠ぴ
(when he will find for himself no prot ect or or int ercessor besides Allah,) and,
びべ∠ヰ∇レョ͡ ∇グカ
∠ ∇ぽΑ⊥ Ι
z メ
∃ ∇ギハ
∠ zモミ⊥ ∇メギ͡ ∇バゎ∠ ラ͡まヱ∠ ぴ
(and even if he offers every ransom, it will not be accept ed from him.) meaning, what ever t he
ransom such people offer, it will not be accept ed from t hem. Allah said in a similar st at ement ,
∇リョ͡ モ
∠ ら∠ ∇ボΑ⊥ リ∠ヤプ∠ ∀ケゅzヘミ⊥ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ゎゅ∠ョヱ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャzや ラ
z ま͡ぴ
びゅ⇔らワ∠ ク∠ チ
͡ ∇ケΙ x や ¬⊥ ∇モあョ ユ͡ワギ͡ ェ
∠ ぺ∠
(Verily, t hose who disbelieved, and died while t hey were disbelievers, t he (whole) eart h full of
gold will not be accept ed from anyone of t hem.) 3:91 Allah said here,
ゅ∠ルゲぁ ツ
⊥ Α∠ Ι
∠ ヱ∠ ゅ∠レバ⊥ ヘ∠ レ∠Α Ι
∠ ゅ∠ョ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ∇やヲ⊥ハ∇ギル∠ ぺ∠ ∇モホ⊥ ぴ
ン͡グャzゅ∠ミ ヮ⊥ zヤャや ゅ∠ルや∠ギワ∠ ∇クま͡ ギ∠ ∇バよ∠ ゅ∠レら͡ ⇒∠ボ∇ハぺ∠ ヴ∠ヤハ∠ キぁ ゲ∠ ル⊥ ヱ∠
ヮ⊥ ャ∠ ラ ∠ や∠ゲ∇Βェ∠ チ ͡ ∇ケΙ x や ヴ͡プ リ ⊥ Β͡ト⇒∠Βzゼャや ヮ⊥ ∇ゎヲ∠ ∇ヰわ∠ ∇シや
ン∠ギワ⊥ ラ z ま͡ ∇モホ⊥ ゅ∠レわ͡ ∇もや ン∠ギヰ⊥ ∇ャや ヴ∠ャま͡ ヮ⊥ ル∠ ヲ⊥ハ∇ギΑ∠ ∀ょ⇒∠エ∇タ∠ぺ
- リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆあ ゲ∠ ャ͡ ユ∠ ヤ͡∇ジレ⊥ ャ͡ ゅ∠ル∇ゲョ͡ ぺ⊥ヱ∠ ン∠ギヰ⊥ ∇ャや ヲ∠ ワ⊥ ヮ͡ ヤzャや
ヮ͡ ∇Βャ∠ま͡ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ロ⊥ ヲ⊥ボゎz や∠ヱ り∠ ヲヤzダャや ∇やヲ⊥ヨΒ͡ホぺ∠ ∇ラぺ∠ヱ∠
チ ∠ ∇ケΙ x や∠ヱ れ ͡ ヲ∠ ⇒∠ヨジ z ャや ペ ∠ ヤ∠カ∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ - ラ ∠ ヱ⊥ゲゼ ∠ ∇エゎ⊥
ヮ⊥ ャ∠ヱ∠ ペ ぁエ ∠ ∇ャや ヮ⊥ ャ⊥∇ヲホ∠ ラ ⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ メ ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ヱ∠ ペ あエ ∠ ∇ャゅ͡よ
り͡ ギ∠ ⇒∠ヰゼ
z ャや∠ヱ ょ ͡ ∇Βピ∠ ∇ャや ユ⊥ ヤ͡⇒∠ハ ケ͡ ヲ∠ ダ
ぁ ャや ヴ͡プ オ ⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ マ⊥ ∇ヤヨ⊥ ∇ャや
び ゲ⊥ Β͡らガ
∠ ∇ャや ユ⊥ Β͡ムエ ∠ ∇ャや ヲ∠ ワ⊥ ヱ∠
(71. Say: "Shall we invoke ot hers besides Allah (false deit ies), t hat can do us neit her good nor
harm, and shall we t urn on our heels aft er Allah has guided us -- Like one whom t he Shayat in
(devils) have made t o go ast ray, confused (wandering) t hrough t he land, his companions calling
him t o guidance (saying): ` Come t o us.''' Say: "Verily, Allah's guidance is t he only guidance, and
we have been commanded t o submit (ourselves) t o t he Lord of all t hat exist s.) (72. And t o
perform t he Salah, and have Taqwa of Him, and it is He t o Whom you shall be gat hered.) (73. It
is He Who has creat ed t he heavens and t he eart h in t rut h, and on t he Day He will say: "Be!'' it
shall become. His Word is t he t rut h. His will be t he dominion on t he Day when t he Sur will be
blown. All-Knower of t he unseen and t he seen. He is t he All-Wise, Well-Aware.)
The Parable of Those Who Revert to Disbelief After Faith and Good
Deeds
As-Suddi said, "Some idolat ors said t o some Muslims, ` Follow us and abandon t he religion of
Muhammad.' Allah sent down t he revelat ion,
ゅ∠ルゲぁ ツ
⊥ Α∠ Ι
∠ ヱ∠ ゅ∠レバ⊥ ヘ∠ レ∠Α Ι
∠ ゅ∠ョ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ∇やヲ⊥ハ∇ギル∠ ぺ∠ ∇モホ⊥ ぴ
びゅ∠レら͡ ⇒∠ボ∇ハぺ∠ ヴ∠ヤハ
∠ キぁ ゲ∠ ル⊥ ヱ∠
(Say: "Shall we invoke ot hers besides Allah, t hat can do us neit her good nor harm, and shall we
t urn on our heels...'') by revert ing t o disbelief,
びチ
͡ ∇ケΙ
x や ヴ͡プ リ
⊥ Β͡ト⇒∠Βzゼャや ヮ⊥ ∇ゎヲ∠ ∇ヰわ∠ ∇シや ン͡グャzゅ∠ミぴ
(Like one whom t he Shayat in (devils) have made t o go ast ray (wandering) t hrough t he land, )
refers t o ghouls,
びヮ⊥ ∠ルヲ⊥ハ∇ギ∠Αぴ
(calling him) by his name, his fat her's and his grandfat her's names. So he follows t he devils' call
t hinking t hat it is a pat h of guidance, but by t he morning he will find himself dest royed and
perhaps t hey eat him. The Jinns will t hen let him wander in a wast eland where he will die of
t hirst . This is t he example of t hose who follow t he false gods t hat are being worshipped inst ead
of Allah, Most Honored. Ibn Jarir also recorded t his. Allah said,
びモ
yツ
͡ ョぁ リ͡ョ ヮ⊥ ャ∠ ゅ∠ヨプ∠ ヮ⊥ ヤzャや ギ͡ ∇ヰΑ∠ リ∠ョヱ∠ ぴ
(And whomsoever Allah guides, for him t here will be none t o misguide him.) 39:37 , and,
リ∠ョ ン͡ギ∇ヰΑ∠ Ι
∠ ヮ∠ ヤzャや ラ
z み͡プ∠ ∇ユワ⊥ や∠ギワ⊥ ヴ∠ヤハ
∠ ∇ソゲ͡ ∇エゎ∠ ラ͡まぴ
びリ ∠ Α͡ゲダ͡ ⇒zル リあョ ∇ユヰ⊥ ャ∠ ゅ∠ョヱ∠ ぁモツ
͡ Α⊥
(If you covet for t heir guidance, t hen verily Allah guides not t hose whom He makes t o go
ast ray. And t hey will have no helpers.) 17:37 Allah's st at ement ,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャや ゆ
あ ゲ∠ ャ͡ ユ∠ ヤ͡∇ジレ⊥ ャ͡ ゅ∠ル∇ゲョ͡ ぺ⊥ヱ∠ ぴ
(and we have been commanded t o submit t o t he Lord of all t hat exist s.) means, we were
commanded t o worship Allah in sincerit y t o Him alone, wit hout part ners.
びラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ ヮ͡ ∇Βャ∠ま͡ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
(and it is He t o Whom you shall be gat hered.) on t he Day of Resurrect ion.
びペ
あエ∠ ∇ャゅ͡よ チ
∠ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ペ
∠ ヤ∠カ
∠ ン͡グャzや ヲ∠ ワ⊥ ヱ∠ ぴ
(It is He Who has creat ed t he heavens and t he eart h in t rut h.) meaning, in j ust ice, and He is
t heir Originat or and Owner Who governs t heir affairs and t he affairs of t heir inhabit ant s. Allah
said,
びラ
⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ メ
⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(and on t he Day He will say: "Be!'' it shall become.) Referring t o t he Day of Resurrect ion, which
will come fast er t han t he blink of an eye, when Allah says t o it , ` Be.'
びケ͡ ヲ∠ ダ
ぁ ャや ヴ͡プ オ
⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ ぴ
(on t he Day when t he Sur will be blown...) refers t o His st at ement ,
びラ
⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミ メ
⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(and on t he Day He will say: "Be!'' it shall become.) as we st at ed above. Or, it means,
びケ͡ ヲ∠ ダ
ぁ ャや ヴ͡プ オ
⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ マ
⊥ ∇ヤヨ⊥ ∇ャや ヮ⊥ ャ∠ヱ∠ ぴ
(His will be t he dominion on t he Day when t he Sur will be blown.) Allah said in ot her Ayat ,
びケ͡ ゅzヰボ∠ ∇ャや ギ͡ ェ
͡ ヲ∠ ∇ャや ヮ͡ ヤzャ͡ ュ∠ ∇ヲΒ∠ ∇ャや マ
⊥ ∇ヤヨ⊥ ∇ャや リ
͡ ヨ∠ ャあぴ
(Whose is t he kingdom t his Day It is Allah's, t he One, t he Irresist ible!) 40:16 , and,
ヴ∠ヤハ
∠ ゅ⇔ョ∇ヲΑ∠ ラ
∠ ゅ∠ミヱ∠ リ
͡ ⇒∠ヨ∇ェゲz ヤ͡ャ ペ
ぁエ∠ ∇ャや グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ
⊥ ∇ヤヨ⊥ ∇ャやぴ
び や⇔ゲΒ͡ジハ ∠ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや
(The sovereignt y on t hat Day will be t he t rue (sovereignt y), belonging t o t he Most Beneficent
(Allah), and it will be a hard Day for t he disbelievers.) 25:26 The Sur is t he Trumpet int o
which t he angel Israfil, peace be upon him, will blow. The Messenger of Allah said,
ヮ⊥ わ∠ ヰ∠ ∇らィ
∠ ヴ∠レェ
∠ ヱ∠ ∩∠ケヲぁダャや ユ∠ ボ∠ わ∠ ∇ャや ギ͡ ホ∠ モ
∠ Β͡プや∠ゲ∇シま͡ ラ
z ま͡»
«オ⊥ヘ∇レΒ∠ プ∠ ゲ∠ョ∇ぽΑ⊥ ヴ∠わョ∠ ゲ⊥ ヌ ͡ わ∠ ∇レΑ∠
(Israfil has held t he Sur in his mout h and lowered his forehead, await ing t he command t o blow
in it .) Muslim recorded t his Hadit h in his Sahih. Imam Ahmad recorded t hat ` Abdullah bin ` Amr
said, "A bedouin man said, ` O Allah's Messenger! What is t he Sur' He said,
«ヮΒ͡プ オ
⊥ ヘ∠ ∇レΑ⊥ ∀ラ∇ゲ∠ホ»
(A Trumpet which will be blown.)''
ゅ⇔ョゅ∠レ∇タぺ∠ グ⊥ ガ
͡ わz ゎ∠ ぺ∠ ケ∠ コ∠ や∠¬ ヮ͡ Β͡よΙ
6 ユ⊥ Β͡ワゲ∠ ∇よま͡ メ
∠ ゅ∠ホ ∇クま͡ヱ∠ ぴ
びる⇔ ヰ∠ ャ͡や∠¬
(And (remember) when Ibrahim said t o his fat her Azar: "Do you t ake idols as gods'') meaning, do
you worship an idol inst ead of Allah
びマ
∠ ョ∠ ∇ヲホ∠ ヱ∠ ポ
∠ や∠ケぺ∠ ヴあルま͡ぴ
(Verily, I see you and your people...) who follow your pat h,
びリ
∃ Β͡らョぁ モ
∃ ⇒∠ヤッ
∠ ヴ͡プぴ
(in manifest error) wandering in confusion unaware of where t o go. Therefore, you are in
disarray and ignorance, and t his fact is clear t o all t hose who have sound reason. Allah also
said,
り∃ ギ∠ ハ
͡ ∇ヲョz リ∠ハ Ι z ま͡ ヮ͡ Β͡よΙ 6 ユ∠ Β͡ワゲ∠ ∇よま͡ ケ⊥ ゅ∠ヘ∇ピわ͡ ∇シや ラ ∠ ゅ∠ミ ゅ∠ョヱ∠ ぴ
ラz ま͡ ヮ⊥ ∇レョ͡ ぺ∠ゲz ら∠ ゎ∠ ヮ͡ ヤzャ͡ ヱx ギ⊥ ハ
∠ ヮ⊥ zルぺ∠ ヮ⊥ ャ∠ リ
∠ Βz ら∠ ゎ∠ ゅzヨヤ∠プ∠ ロ⊥ ゅzΑま͡ べ∠ワギ∠ ハ
∠ ヱ∠
び ∀ユΒ͡ヤ∠ェ ∀ロやzヱ∠Ε ユ∠ Β͡ワゲ∠ ∇よま͡
(And invoking for his fat her's forgiveness was only because of a promise he had made t o him.
But when it became clear t o him t hat he was an enemy t o Allah, he dissociat ed himself from
him. Verily Ibrahim was pat ient in supplicat ion and forbearing.) 9:114 . It was recorded in t he
Sahih t hat Ibrahim will meet his fat her Azar on t he Day of Resurrect ion and Azar will say t o
him, "My son! This Day, I will not disobey you.'' Ibrahim will say, "O Lord! You promised me not
t o disgrace me on t he Day t hey are resurrect ed; and what will be more disgraceful t o me t han
cursing and dishonoring my fat her'' Then Allah will say, "O Ibrahim! Look behind you!'' He will
look and t here he will see (t hat his fat her was changed int o) a male hyena covered in dung,
which will be caught by t he legs and t hrown in t he (Hell) Fire.''
れ
͡ ヲ∠ ⇒∠ヨジ
z ャや れ
∠ ヲ⊥ムヤ∠ョ∠ ユ∠ Β͡ワゲ∠ ∇よま͡ ン͡ゲル⊥ マ∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
びチ
͡ ∇ケΙ x や∠ヱ
(Thus did We show Ibrahim t he kingdom of t he heavens and t he eart h...) 6:75 , means, when
he cont emplat ed about t he creat ion of t he heaven and eart h, We showed Ibrahim t he proofs of
Allah's Oneness over His dominion and His creat ion, which indicat e t hat t here is no god or Lord
except Allah. Allah said in ot her Ayat ;
びチ
͡ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ヴ͡プ や∠クゅ∠ョ ∇やヱ⊥ゲヌ
⊥ ルや モ
͡ ホ⊥ ぴ
(Say: "Behold all t hat is in t he heavens and t he eart h.'') 10:101 , and,
リ∠ ョあ ∇ユヰ⊥ ヘ∠ ∇ヤカ
∠ ゅ∠ョヱ∠ ∇ユヰ͡ Α͡ギ∇Αぺ∠ リ ∠ ∇Βよ∠ ゅ∠ョ ヴ∠ャま͡ ∇や∇ヱゲ∠ Α∠ ∇ユヤ∠プ∠ ぺ∠ぴ
∇ヱぺ∠ チ∠ ∇ケΙ x や ユ⊥ ヰ͡ よ͡ ∇ブジ ͡ ∇ガル∠ ∇ほゼ
∠ ルz ラ͡ま チ͡ ∇ケΙ x や∠ヱ ͡¬べ∠ヨジ z ャや
る⇔ Α∠ Ι
∂ マ
∠ ャ͡ク∠ ヴ͡プ ラ z ま͡ ͡¬べ∠ヨジz ャや リ ∠ ョあ ゅ⇔ヘ∠ジミ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇テボ͡ ∇ジル⊥
びょ ∃ Β͡レョぁ ギ∃ ∇らハ
∠ モ
あ ム⊥ ャあ
(See t hey not what is before t hem and what is behind t hem, of t he heaven and t he eart h If We
will, We sink t he eart h wit h t hem, or cause a piece of t he sky t o fall upon t hem. Verily, in t his
is a sign for every servant who t urns t o Allah.) 34:9 Allah said next ,
びモ
⊥ ∇Βzャや ヮ͡ ∇Βヤ∠ハ
∠ リ
zィ
∠ ゅzヨヤ∠プ∠ ぴ
(When t he night overcame him) covered him wit h darkness,
びゅ⇔ら∠ミ∇ヲミ∠ ン∠ぺケ∠ ぴ
(He saw a Kawkab) a st ar.
びモ
∠ プ∠ ぺ∠ べzヨヤ∠プ∠ ヴあよケ∠ や∠グ⇒∠ワ メ
∠ ゅ∠ホぴ
(He said: "This is my lord.'' But when it Afala,) meaning, set , he said,
びリ
∠ Β͡ヤプ͡ Ι
x や ぁょェ
͡ ぺ⊥ Ιぴ
(I like not t hose t hat set .) Qat adah comment ed, "Ibrahim knew t hat his Lord is Et ernal and
never ceases.''
び∇ろヤ∠プ∠ ぺ∠ べzヨヤ∠プ∠ ぴ
(But when it Afalat ) set ,
ろ
⊥ ∇ヰzィヱ∠ ヴあルみ͡ル∠ ヲ⊥ミゲ͡ ∇ゼゎ⊥ ゅzヨョあ ∀¬ン͡ゲ∠よ ヴあルま͡ ュ͡ ∇ヲボ∠ Α メ∠ ゅ∠ホぴ
びヴ ∠ ヰ͡ ∇ィヱ∠
(he said: "O my people! I am indeed free from all t hat you j oin as part ners in worship wit h
Allah. Verily, I have t urned my face...''), meaning, I have purified my religion and made my
worship sincere,
びチ
∠ ∇ケΙ
x や∠ヱ れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ゲ∠ ト
∠ プ∠ ン͡グヤzャ͡ぴ
("t owards Him Who has creat ed t he heavens and t he eart h,'') Who originat ed t hem and shaped
t hem wit hout precedence,
びゅ⇔ヘΒ͡レェ
∠ぴ
(Hanifan) avoiding Shirk and embracing Tawhid. This is why he said next ,
びリ
∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ
∠ ョ͡ ∇ゅル∠ ぺ∠ べ∠ョヱ∠ ぴ
("and I am not of t he idolat ors.'')
Prophet Ibrahim Debates with his People
We should not e here t hat , in t hese Ayat , Ibrahim, peace be upon him, was debat ing wit h his
people, explaining t o t hem t he error of t heir way in worshipping idols and images. In t he first
case wit h his fat her, Ibrahim explained t o his people t heir error in worshipping t he idols of
eart h, which t hey made in t he shape of heavenly angels, so t hat t hey int ercede on t heir behalf
wit h t he Glorious Creat or. His people t hought t hat t hey are t oo insignificant t o worship Allah
direct ly, and t his is why t hey t urned t o t he worship of angels as int ercessors wit h Allah for
t heir provisions, gaining vict ory and at t aining t heir various needs. He t hen explained t o t hem
t he error and deviat ion of worshipping t he seven planet s, which t hey said were t he Moon,
Mercury, Venus, t he Sun, Mars, Jupit er and Sat urn. The bright est of t hese obj ect s and t he most
honored t o t hem was t he Sun, t he Moon t hen Venus. Ibrahim, may Allah's peace and blessings
be on him, first proved t hat Venus is not wort hy of being worshipped, for it is subservient t o a
t erm and course appoint ed t hat it does not defy, nor swerving right or left . Venus does not
have any say in it s affairs, for it is only a heavenly obj ect t hat Allah creat ed and made bright
out of His wisdom. Venus rises from t he east and set s in t he west where it disappears from
sight . This rot at ion is repeat ed t he next night , and so fort h. Such an obj ect is not wort hy of
being a god. Ibrahim t hen went on t o ment ion t he Moon in t he same manner in which he
ment ioned Venus, and t hen t he Sun. When he proved t hat t hese t hree obj ect s were not gods,
alt hough t hey are t he bright est obj ect s t he eyes can see,
びラ
∠ ヲ⊥ミゲ͡ ∇ゼゎ⊥ ゅzヨョあ ∀¬ン͡ゲ∠よ ヴあルま͡ ュ͡ ∇ヲボ∠ Α メ
∠ ゅ∠ホぴ
(he said: "O my people! I am indeed free from all t hat you j oin as part ners in worship wit h
Allah.'') meaning, I am free from worshipping t hese obj ect s and from t aking t hem as prot ect ors.
Therefore, if t hey are indeed gods as you claim, t hen all of you bring your plot against me and
do not give me respit e.
れ
͡ ヲ∠ ⇒∠ヨジ
z ャや ゲ∠ ト
∠ プ∠ ン͡グヤzャ͡ ヴ ∠ ヰ͡ ∇ィヱ∠ ろ ⊥ ∇ヰzィヱ∠ ヴあルま͡ぴ
びリ
∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや リ
∠ ョ͡ ∇ゅル∠ ぺ∠ べ∠ョヱ∠ ゅ⇔ヘΒ͡レェ
∠ チ∠ ∇ケΙ
x や∠ヱ
(Verily, I have t urned my face t owards Him Who has creat ed t he heavens and t he eart h,
Hanifan, and I am not one of t he idolat ors.) meaning, I worship t he Creat or of t hese t hings,
Who originat ed and decreed t hem, and Who governs t heir affairs and made t hem subservient .
It is He in Whose Hand is t he dominion of all t hings, and He is t he Creat or, Lord, King and God
of all t hings in exist ence. In anot her Ayah, Allah said
びゅ⇔ゃ∇Βセ
∠ ヴあよケ∠ ¬∠ べ∠ゼΑ∠ ラ∠ぺ Ι
z ま͡ぴ
(except when my Lord wills somet hing.) means, only Allah causes benefit or harm.
びゅ⇔ヨ∇ヤハ
͡ ¬∃ ∇ヴセ
∠ zモミ⊥ ヴあよケ∠ ノ∠ シ
͡ ヱ∠ ぴ
(My Lord comprehends in His knowledge all t hings. ) meaning, Allah's knowledge encompasses
all t hings and not hing escapes His complet e observat ion,
びラ
∠ ヱ⊥ゲミz グ∠ わ∠ ゎ∠ Κ
∠ プ∠ ぺ∠ぴ
(Will you not t hen remember) what I explained t o you, considering your idols as false gods and
refraining from worshipping t hem This reasoning from Prophet Ibrahim is similar t o t he
argument t hat Prophet Hud used against his people, ` Ad. Allah ment ioned t his incident in His
Book, when He said,
マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ユ∃ ∇ヤヌ
⊥ よ͡ ∇ユヰ⊥ レ∠ ⇒∠ヨΑ͡ま ∇やヲ⊥ジら͡ ∇ヤΑ∠ ∇ユャ∠ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzやぴ
びラ ∠ ヱ⊥ギわ∠ ∇ヰョぁ ∇ユワ⊥ ヱ∠ リ ⊥ ∇ョΙ
x や ユ⊥ ヰ⊥ ャ∠
(It is t hose who believe and confuse not t heir belief wit h Zulm (wrong), for t hem (only) t here is
securit y and t hey are t he guided.) Therefore, t hose who worship Allah alone wit hout part ners,
will acquire safet y on t he Day of Resurrect ion, and t hey are t he guided ones in t his life and t he
Hereaft er.
びユ∃ ∇ヤヌ
⊥ よ͡ ∇ユヰ⊥ レ∠ ⇒∠ヨΑ͡ま ∇やヲ⊥ジら͡ ∇ヤΑ∠ ∇ユャ∠ヱ∠ ぴ
(and confuse not t heir belief wit h Zulm (wrong).) was revealed, t he Companions of t he Prophet
said, ` And who among us did not commit Zulm against himself' The Ayah,
び∀ユΒ͡ヌ∠ハ ∀ユ∇ヤヌ
⊥ ∠ャ ポ
∠ ∇ゲゼ
あ ャや ラ
z ま͡ぴ
(Verily! Joining ot hers in worship wit h Allah is a great Zulm (wrong) indeed.) 31:13 , was lat er
revealed.'' Imam Ahmad recorded t hat ` Abdullah said, "When t his Ayah was revealed,
びユ∃ ∇ヤヌ
⊥ よ͡ ∇ユヰ⊥ レ∠ ⇒∠ヨΑ͡ま ∇やヲ⊥ジら͡ ∇ヤΑ∠ ∇ユャ∠ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzやぴ
(It is t hose who believe and confuse not t heir belief wit h Zulm (wrong),) it was hard on t he
people. They said, ` O Allah's Messenger! Who among us did not commit Zulm against himself'
He said,
ギ⊥ ∇らバ∠ ∇ャや メ
∠ ゅ∠ホ ゅ∠ョ やヲ⊥バヨ∠ ∇ジゎ∠ ∇ユャ∠ぺ∠ ∩∠ラヲ⊥レ∇バゎ∠ ヵ͡グャzや ザ
∠ ∇Βャ∠ ヮ⊥ zルま͡»
ウ
⊥ ャ͡ゅzダャや
(It is not what you underst ood from it . Did you not hear what t he right eous servant (Luqman)
said,
び∀ユΒ͡ヌ∠ハ ∀ユ∇ヤヌ
⊥ ∠ャ ポ
∠ ∇ゲゼ
あ ャや ラ
z ま͡ ヮ͡ ヤzャゅ͡よ ∇ポゲ͡ ∇ゼゎ⊥ Ι
∠ ヴ
z レ∠ ら⊥ Α∠ ぴ
(O my son! Join not in worship ot hers wit h Allah. Verily! Shirk is a great Zulm (wrong) indeed.))
31:13 . Therefore, it is about Shirk. Allah's st at ement ,
∇ユム⊥ ルz ぺ∠ ラ
∠ ヲ⊥プゅ∠ガゎ∠ Ι∠ ヱ∠ ∇ユわ⊥ ∇ミゲ∠ ∇セぺ∠ べ∠ョ フ ⊥ ゅ∠カぺ∠ ブ ∠ ∇Βミ∠ ヱ∠ ぴ
ン
ぁ ほ∠ プ∠ ゅ⇔レ⇒∠ト∇ヤシ
⊥ ∇ユム⊥ ∇Βヤ∠ハ
∠ ヮ͡ よ͡ ∇メゴあ レ∠ Α⊥ ∇ユャ∠ ゅ∠ョ ヮ͡ ヤzャゅ͡よ ユ⊥わ∇ミゲ∠ ∇セぺ∠
びリ ͡ ∇ョΙx ゅ͡よ ペ
ぁェ ∠ ぺ∠ リ
͡ ∇Βボ∠ Α͡ゲヘ∠ ∇ャや
(And how should I fear t hose whom you associat e in worship wit h Allah (t hough t hey can
neit her benefit nor harm), while you fear not t hat you have j oined in worship wit h Allah t hings
for which He has not sent down t o you any Sult an. (So) which of t he t wo part ies has more right
t o be in securit y) Allah has t est ified Ibrahim's st at ement and affirmed securit y and guidance,
saying;
マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ユ∃ ∇ヤヌ
⊥ よ͡ ∇ユヰ⊥ レ∠ ⇒∠ヨΑ͡ま ∇やヲ⊥ジら͡ ∇ヤΑ∠ ∇ユャ∠ヱ∠ ∇やヲ⊥レョ∠ や∠¬ リ
∠ Α͡グャzやぴ
びラ ∠ ヱ⊥ギわ∠ ∇ヰョぁ ∇ユワ⊥ ヱ∠ リ ⊥ ∇ョΙ
x や ユ⊥ ヰ⊥ ャ∠
(It is t hose who believe and confuse not t heir belief wit h Zulm, for t hem t here is securit y and
t hey are t he guided.) Allah said,
び∀ユΒ͡ヤ∠ハ ∀ユΒ͡ムェ
∠ マ
∠ よz ケ∠ ラ
z ま͡ぴ
(Cert ainly your Lord is All-Wise, All-Knowing.) He is All-Wise in His st at ement s and act ions, All-
Knower of t hose whom He guides or misguides, and whet her t he proof was est ablished against
t hem or not . Allah also said,
び∀ユΒ͡ヤ∠ハ ∀ユΒ͡ムェ
∠ マ
∠ よz ケ∠ ラ
z ま͡ぴ
(Cert ainly your Lord is All-Wise, All-Knowing.)
ゅ⇔ェヲ⊥ルヱ∠ ゅ∠レ∇Α∠ギ∠ワ 6Κミ⊥ ゆ ∠ ヲ⊥ボ∇バΑ∠ ヱ∠ ペ ∠ ⇒∠エ∇シま͡ ヮ⊥ ャ∠ ゅ∠レ∇らワ∠ ヱ∠ ヱ∠ ぴ
リ∠ ⇒∠ヨ∇Βヤ∠シ ⊥ ヱ∠ キ∠ ヱ⊥ヱや∠キ ヮ͡ わ͡ Αz ケあ ク⊥ リ͡ョヱ∠ モ ⊥ ∇らホ∠ リ͡ョ ゅ∠レ∇Α∠ギ∠ワ
マ∠ ャ͡グ∠ ミ∠ ヱ∠ ラ ∠ ヱ⊥ゲ⇒∠ワヱ∠ ヴ∠シヲ⊥ョヱ∠ ブ ∠ シ⊥ ヲ⊥Αヱ∠ ゆ ∠ ヲぁΑぺ∠ヱ∠
ヴ∠ジΒ͡ハヱ∠ ヴ∠Β∇エΑ∠ ヱ∠ ゅzΑ͡ゲ∠ミ∠コ∠ヱ - リ ∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャや ン͡ゴ∇イル∠
ノ∠ ジ ∠ Β∠ ∇ャや∠ヱ モ ∠ Β͡バ⇒∠ヨ∇シま͡ヱ∠ - リ ∠ Β͡エヤ͡⇒zダャや リ ∠ ョあ モ x ミ⊥ サ ∠ ゅ∠Β∇ャま͡ヱ∠
- リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや ヴ∠ヤハ ∠ ゅ∠レ∇ヤツ z プ∠ 6Κミ⊥ ヱ∠ ゅ⇔デヲ⊥ャヱ∠ ザ ∠ ル⊥ ヲ⊥Αヱ∠
∇ユヰ⊥ ⇒∠レ∇Βら∠ わ∠ ∇ィや∠ヱ ∇ユヰ͡ ル͡ ヲ∠ ∇カま͡ヱ∠ ∇ユヰ͡ わ͡ ⇒zΑケあ ク⊥ ヱ∠ ∇ユヰ͡ も͡ ゅ∠よや¬ ∇リョ͡ ヱ∠
ヮ͡ ヤzャや ン∠ギワ⊥ マ ∠ ャ͡ク - ユ∃ Β͡ボわ∠ ∇ジョぁ ヅ ∃ ゲ∠ タ ͡ ヴ∠ャま͡ ∇ユヰ⊥ ⇒∠レ∇Αギ∠ ワ∠ ヱ∠
テ∠ ら͡ エ ∠ ャ∠ ∇やヲ⊥ミゲ∠ ∇セぺ∠ ∇ヲャ∠ヱ∠ ロ͡ キ͡ ゅ∠らハ ͡ ∇リョ͡ ¬⊥ べ∠ゼΑ∠ リ∠ョ ヮ͡ よ͡ ン͡ギ∇ヰΑ∠
ユ⊥ ヰ⊥ ⇒∠レ∇Βゎ∠ や∠¬ リ ∠ Α͡グャzや マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ - ∠ラヲ⊥ヤ∠ヨ∇バ∠Α ∇やヲ⊥ルゅ∠ミ ゅzョ ∇ユヰ⊥ ∇レハ ∠
∇ギボ∠ プ∠ ¬͡ Ι⊥ぽ⇒∠ワ ゅ∠ヰよ͡ ∇ゲヘ⊥ ∇ムΑ∠ ラ͡みプ∠ ∠りヲz ら⊥ レぁ ャや∠ヱ ユ∠ ∇ムエ ⊥ ∇ャや∠ヱ ょ ∠ ⇒∠わム͡ ∇ャや
リ∠ Α͡グャzや マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ - リ
∠ Α͡ゲヘ͡ ⇒∠ムよ͡ ゅ∠ヰよ͡ ∇やヲ⊥ジ∇Βャz ゅ⇔ョ∇ヲホ∠ ゅヰ∠ よ͡ ゅ∠レ∇ヤミz ヱ∠
や⇔ゲ∇ィぺ∠ ヮ͡ ∇Βヤ∠ハ ∠ ∇ユム⊥ ャ⊥ほ∠∇シぺ∠ Ι z モ⊥ホ ∇ロギ͡ わ∠ ∇ホや ユ⊥ ワ⊥ や∠ギヰ⊥ ら͡ プ∠ ヮ⊥ ヤzャや ン∠ギ∠ワ
びリ ∠ Β͡ヨヤ∠⇒∠バ∇ヤャ͡ ン∠ゲ∇ミク͡ Ι z ま͡ ヲ∠ ワ⊥ ∇ラま͡
(84. And We best owed upon him Ishaq and Ya` qub, each of t hem We guided, and before him,
We guided Nuh and among his progeny Dawud, Sulayman, Ayyub, Yusuf, Musa, and Harun. Thus
do We reward t he good-doers.) (85. And Zakariyya, and Yahya and ` Isa and Iliyas, each one of
t hem was of t he right eous.) (86. And Isma` il and Al-Yasa` , and Yunus and Lut , and each one of
t hem We preferred above t he ` Alamin (mankind and Jinns, of t heir t imes).) (87. And also some
of t heir fat hers and t heir progeny and t heir bret hren, We chose t hem, and We guided t hem t o
a st raight pat h.) (88. This is t he guidance of Allah wit h which He guides whomsoever He wills of
His servant s. But if t hey had j oined in worship ot hers wit h Allah, all t hat t hey used t o do would
have been of no benefit t o t hem.) (89. They are t hose whom We gave t he Book, Al-Hukm, and
prophet hood. But if t hey disbelieve t herein, t hen, indeed We have ent rust ed it t o a people who
are not disbelievers t herein.) (90. They are t hose whom Allah had guided. So follow t heir
guidance. Say: "No reward I ask of you for t his (t he Qur'an). It is only a reminder for t he
` Alamin (mankind and Jinns).''
Ibrahim Receives the News of Ishaq and Ya` qub During His Old Age
Allah st at es t hat aft er Ibrahim became old and he, and his wife, Sarah, lost hope of having
children, He gave t hem Ishaq. The angels came t o Ibrahim on t heir way t o t he people of
Prophet Lut (t o dest roy t hem) and t hey delivered t he good news of a child t o Ibrahim and his
wife. Ibrahim's wife was amazed at t he news,
び ∠リΒ͡エ͡ヤ⇒zダャや リ
∠ ョあ ゅ⇔Β∂ ら͡ ル∠ ペ
∠ ⇒∠エ∇シみ͡よ͡ ヮ⊥ ⇒∠ル∇ゲゼ
z よ∠ ヱ∠ ぴ
(And We gave him t he good news of Ishaq a Prophet from t he right eous.) 37:112 , which
perfect s t his good news and complet es t he favor. Allah said,
びゆ
∠ ヲ⊥ボ∇バΑ∠ ペ
∠ ⇒∠エ∇シま͡ ¬͡ へ∠ケヱ∠ リ͡ョヱ∠ ペ
∠ ⇒∠エ∇シみ͡よ͡ ぴ
(of Ishaq, and aft er him, of Ya` qub...) 11:71 , meaning, t his child will have anot her child in
your lifet ime, so t hat your eyes are comfort ed by him, j ust as your eyes will be comfort ed by
his fat her. Cert ainly, one becomes j ubilant and j oyous when he becomes a grandfat her,
because t his means t hat his offspring will cont inue t o exist . It was also expect ed t hat if an
elderly couple had children, due t o t he child's weakness, he would have no offspring. This is
why Allah delivered t he good news of Ishaq and of his son Ya` qub, whose name lit erally means
` mult iplying and having offspring'. This was a reward for Ibrahim who left his people and
migrat ed from t heir land so t hat he could worship Allah alone. Allah compensat ed Ibrahim wit h
bet t er t han his people and t ribe when He gave him right eous children of his own, who would
follow his religion, so t hat his eyes would be comfort ed by t hem. In anot her Ayah, Allah said; a
ゅ∠レ∇らワ∠ ヱ∠ ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ ラ ∠ ヱ⊥ギら⊥ ∇バΑ∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ャ∠ゴ∠ わ∠ ∇ハや ゅzヨヤ∠プ∠ ぴ
び ゅ⇔Β∂ ら͡ ル∠ ゅ∠レ∇ヤバ∠ ィ
∠ 6Κミ⊥ ヱ∠ ゆ ∠ ヲ⊥ボ∇バΑ∠ ヱ∠ ペ ∠ ⇒∠エ∇シま͡ ヮ⊥ ャ∠
(So when he t urned away from t hem and from t hose whom t hey worshipped besides Allah, We
gave him Ishaq and Ya` qub, and each one of t hem We made a Prophet .) 19:49 Allah said
here,
びゅ∠レ∇Α∠ギ∠ワ 6Κミ⊥ ゆ
∠ ヲ⊥ボ∇バΑ∠ ヱ∠ ペ
∠ ⇒∠エ∇シま͡ ヮ⊥ ャ∠ ゅ∠レ∇らワ∠ ヱ∠ ヱ∠ ぴ
(And We best owed upon him Ishaq and Ya` qub, each of t hem We guided,) Allah said;
びモ
⊥ ∇らホ∠ リョ͡ ゅ∠レ∇Αギ∠ ワ∠ ゅ⇔ェヲ⊥ルヱ∠ ぴ
(and before him, We guided Nuh...) meaning, We guided Nuh before and gave him right eous
offspring, j ust as We guided Ibrahim and gave him right eous children.
びょ
∠ ⇒∠わム͡ ∇ャや∠ヱ ∠りヲz ら⊥ レぁ ャや ゅ∠ヨヰ͡ わ͡ Αz ケあ ク⊥ ヴ͡プ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We ordained among his (Ibrahim's) offspring prophet hood and t he Book.) 29:27 ,
びヮ͡ わ͡ Αz ケあ ク⊥ リ͡ョヱ∠ ぴ
(and among his progeny...) meaning, We guided from among his offspring,
びリ
∠ ⇒∠ヨ∇Βヤ∠シ
⊥ ヱ∠ ∠キヱ⊥ヱや∠キぴ
(Dawud, Sulayman...) from t he offspring of Nuh, according t o Ibn Jarir. It is also possible t hat
t he Ayah refers t o Ibrahim since it is about him t hat t he blessings were originally ment ioned
here, alt hough Lut is not from his offspring, for he was Ibrahim's nephew, t he son of his brot her
Maran, t he son of Azar. It is possible t o say t hat Lut was ment ioned in Ibrahim's offspring as a
generalizat ion. As Allah said,
び∠リ⇒∠ヨ∇Β∠ヤシ
⊥ ∠ヱ ∠キヱ⊥ヱや∠キ ヮ͡ わ͡ Αz ケあ ク⊥ リ͡ョヱ∠ ぴ
(and among his progeny Dawud, Sulayman...) unt il,
びヴ∠ジΒ͡ハヱ∠ ヴ∠Β∇エΑ∠ ヱ∠ ぴ
(and Yahya and ` Isa...) Al-Haj j aj said, ` Yes.' Yahya said, ` Is not ` Isa from t he offspring of
Ibrahim, alt hough he did not have a fat her' Al-Haj j aj said, ` You have said t he t rut h.''' For
example, when a man leaves behind a legacy, a t rust , or gift t o his "offspring'' t hen t he children
of his daught ers are included. But if a man gives somet hing t o his "sons'', or he leaves a t rust
behind for t hem, t hen t hat would be part icular t o his male children and t heir male children.
Allah's st at ement ,
びロ͡ キ͡ ゅ∠らハ
͡ ∇リョ͡ ¬⊥ べ∠ゼΑ∠ リ∠ョ ヮ͡ よ͡ ン͡ギ∇ヰΑ∠ ヮ͡ ヤzャや ン∠ギワ⊥ マ
∠ ャ͡クぴ
(This is t he guidance of Allah wit h which He guides whomsoever He wills of His servant s.)
meaning, t his occurred t o t hem by Allah's leave and because He direct ed t hem t o guidance.
Allah said;
∇リゃ͡ ャ∠ マ
∠ ヤ͡∇らホ∠ リ͡ョ リ
∠ Α͡グャzや ヴ∠ャ͡ま∠ヱ マ∠ ∇Βャ∠ま͡ ヴ∠ェ ͡ ∇ヱぺ⊥ ∇ギボ∠ ャ∠ヱ∠ ぴ
びマ
∠ ヤ⊥ヨ∠ ハ
∠ リzト ∠ ら∠ ∇エΒ∠ ャ∠ ろ
∠ ∇ミゲ∠ ∇セぺ∠
(And indeed it has been revealed t o you, as it was t o t hose (Allah's Messengers) before you: "If
you j oin ot hers in worship wit h Allah, surely your deeds will be in vain.'') 39:65 ` If' here does
not mean t hat t his would ever occur, as is similar in Allah's st at ement ;
びリ
∠ Α͡ギら͡ ⇒∠バ∇ャや メ
⊥ zヱぺ∠ ∇ゅル∠ ほ∠プ∠ ギ∀ ャ∠ヱ∠ リ
͡ ⇒∠ヨ∇ェゲz ヤ͡ャ ラ
∠ ゅ∠ミ ラ͡ま ∇モホ⊥ ぴ
(Say: "If t he Most Beneficent had a son, t hen I am t he first of Allah's worshippers.'') 43:81 ,
and
ペ
⊥ ヤ⊥∇ガΑ∠ ゅzヨョ͡ ヴ∠ヘト ∠ ∇タΙ z や⇔ギ∠ャヱ∠ グ∠ ガ ͡ わz Α∠ ラ∠ぺ ヮ⊥ zヤャや キ∠ や∠ケぺ∠ ∇ヲャzぴ
び ケ⊥ ゅzヰボ∠ ∇ャや ギ⊥ ェ
͡ ヲ∠ ∇ャや ヮ⊥ zヤャや ヲ∠ ワ⊥ ヮ⊥ レ∠ ⇒∠エ∇らシ
⊥ ¬⊥ べ∠ゼΑ∠ ゅ∠ョ
(If Allah willed t o t ake a son, He could have chosen whom He pleased out of t hose whom He
creat ed. But glory be t o Him! He is Allah, t he One, t he Compelling.) 39:4 Allah said,
び¬͡ Ι⊥ぽ⇒∠ワぴ
(They...) refers t o t he people of Makkah, according t o Ibn ` Abbas, Sa` id bin Al-Musayyib, Ad-
Dahhak, Qat adah, As-Suddi, and ot hers.
びリ
∠ Α͡ゲヘ͡ ⇒∠ムよ͡ ゅ∠ヰよ͡ ∇やヲ⊥ジ∇Βャz ゅ⇔ョ∇ヲホ∠ ゅ∠ヰ͡よ ゅ∠レ∇ヤミz ヱ∠ ∇ギボ∠ プ∠ ぴ
(t hen, indeed We have ent rust ed it t o a people who are not disbelievers t herein.) This Ayah
means, if t he Quraysh and t he rest of t he people of t he eart h - Arabs and non-Arabs, illit erat e
and t he People of t he Script ure - disbelieve in t hese bount ies, t hen We have ent rust ed t hem t o
anot her people, t he Muhaj irun and Ansar, and t hose who follow t heir lead unt il t he Day of
Resurrect ion,
びリ
∠ Α͡ゲヘ͡ ⇒ム∠ よ͡ ゅ∠ヰよ͡ ∇やヲ⊥ジ∇Βャzぴ
(who are not disbelievers t herein.) They will not deny any of t hese favors, not even one let t er.
Rat her, t hey will believe in t hem t ot ally, even t he part s t hat are not so clear t o some of t hem.
We ask Allah t o make us among t hem by His favor, generosit y and kindness. Addressing His
servant and Messenger, Muhammad , Allah said;
びマ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(They are...) t he Prophet s ment ioned here, along wit h t heir right eous fat hers, offspring and
bret heren,
びゆ
∠ ヲ⊥ボ∇バΑ∠ ヱ∠ ペ
∠ ⇒∠エ∇シま͡ ヮ⊥ ャ∠ ゅ∠レ∇らワ∠ ヱ∠ ヱ∠ ぴ
(...And We best owed upon him Ishaq and Ya` qub...) unt il,
びや⇔ゲ∇ィぺ∠ ヮ͡ ∇Βヤ∠ハ
∠ ∇ユム⊥ ャ⊥ほ∠∇シぺ∠ Ι
z モ⊥ホぴ
(Say: "No reward I ask of you for t his.'') means, I do not ask you for any reward for delivering
t he Qur'an t o you, nor anyt hing else,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャ͡ ン∠ゲ∇ミク͡ Ι
z ま͡ ヲ∠ ワ⊥ ∇ラま͡ぴ
("It is only a reminder for t he ` Alamin (mankind and Jinns).'') so t hey are reminded by it and
guided from blindness t o clarit y, from misguidance t o guidance, and from disbelief t o fait h.
び¬∃ ∇ヴセ
∠ リあョ ゲ∃ ゼ
∠ よ∠ ヴ∠ヤハ
∠ ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ョ ∇やヲ⊥ャゅ∠ホぴ
(They said: "Not hing did Allah send down t o any human being (by inspirat ion).'') Allah also, said,
ヮ⊥ zヤャや メ
∠ ゴ∠ ル∠ぺ べ∠ョ ∇やヲ⊥ャゅ∠ホ ∇クま͡ ロ͡ ケ͡ ∇ギホ∠ ペ
zェ ∠ ヮ∠ ヤzャや ∇やヱ⊥ケギ∠ ホ∠ ゅ∠ョヱ∠ ぴ
び¬∃ ∇ヴセ
∠ リあョ ゲ∃ ゼ ∠ よ∠ ヴ∠ヤハ ∠
(They did not est imat e Allah wit h an est imat ion due t o Him when t hey said: "Not hing did Allah
send down t o any human being (by inspirat ion).'') Allah answered t hem,
びや⇔ゲΒ͡んミ∠ ラ
∠ ヲ⊥ヘ∇ガゎ⊥ ヱ∠ ゅ∠ヰル∠ ヱ⊥ギ∇らゎ⊥ ザ
∠ Β͡デゲ∠ ホ∠ ヮ⊥ ∠ルヲ⊥ヤ∠バ∇イ∠ゎぴ
(which you have made int o (separat e) papersheet s, disclosing (some of it ) and concealing
(much).) means, you made t he Tawrah int o separat e sheet s which you copied from t he original
and alt ered, changed and dist ort ed as you wished. You t hen said, "t his is from Allah,'' meaning
it is in t he revealed Book of Allah, when in fact , it is not from Allah. This is why Allah said
here,
びや⇔ゲΒ͡んミ∠ ラ
∠ ヲ⊥ヘ∇ガゎ⊥ ヱ∠ ゅ∠ヰル∠ ヱ⊥ギ∇らゎ⊥ ザ
∠ Β͡デゲ∠ ホ∠ ヮ⊥ ∠ルヲ⊥ヤ∠バ∇イ∠ゎぴ
(which you have made int o (separat e) papersheet s, disclosing (some of it ) and concealing
(much).) Allah said;
び∇ユミ⊥ ぼ⊥ ゅ∠よや∠¬ Ι
∠ ヱ∠ ∇ユわ⊥ ル∠ぺ ∇やヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユャ∠ ゅzョ ∇ユわ⊥ ∇ヨヤあハ
⊥ ヱ∠ ぴ
(And you were t aught t hat which neit her you nor your fat hers knew.) meaning, Who sent down
t he Qur'an in which Allah t aught you t he news of t hose who were before you and t he news of
what will come aft er, t hat neit her you nor your fat hers had knowledge of. Allah's st at ement ,
びヮ⊥ zヤャや モ
͡ ホ⊥ ぴ
(Say: "Allah.'') ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said, "Meaning, ` Say, Allah sent it
down.''' Allah said,
びラ
∠ ヲ⊥らバ∠ ∇ヤΑ∠ ∇ユヰ͡ ッ
͡ ∇ヲカ
∠ ヴ͡プ ∇ユワ⊥ ∇ケク∠ zユを⊥ ぴ
(Then leave t hem t o play in t heir vain discussions.) leave t hem t o play in ignorance and
misguidance unt il t he t rue news comes t o t hem from Allah. Then, t hey will know whet her t he
good end is t heirs or for t he fearful servant s of Allah. Allah said,
び∀ょ⇒∠わ͡ミ や∠グ⇒∠ワヱ∠ ぴ
(And t his is a Book,) t he Qur'an,
びゅ∠ヰャ∠∇ヲェ
∠ ∇リョ∠ ヱ∠ ぴ
(and all t hose around it ...) refering t o t he Arabs and t he rest of t he children of Adam, Arabs
and non-Arabs alike. Allah said in ot her Ayat ,
びゅ⇔バΒ͡ヨィ
∠ ∇ユム⊥ ∇Βャ∠ま͡ ヮ͡ ヤzャや メ
⊥ ヲ⊥シケ∠ ヴあルま͡ サ
⊥ ゅzレャや ゅ∠ヰΑぁ ∠ほ∠Α ∇モホ⊥ ぴ
(Say: "O mankind! Verily, I am sent t o you all as t he Messenger of Allah.'') 7:158 , and
びロ⊥ ギ⊥ ハ
͡ ∇ヲョ∠ ケ⊥ ゅzレャゅ∠プ ゆ
͡ や∠ゴ∇ェΙ
xやリ
∠ ョ͡ ヮ͡ よ͡ ∇ゲヘ⊥ ∇ムΑ∠ リ∠ョヱ∠ ぴ
(but t hose of t he sect s who rej ect it , t he Fire will be t heir promised meet ing place) 11:17
and,
ラ
∠ ヲ⊥ムΒ∠ ャ͡ ロ͡ ギ͡ ∇らハ
∠ ヴ∠ヤハ
∠ ラ
∠ ゅ∠ホ∇ゲヘ⊥ ∇ャや メ
∠ ゴz ル∠ ン͡グャzや ポ ∠ ケ∠ ゅ∠らゎ∠ ぴ
び や⇔ゲΑ͡グル∠ リ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャ͡
(Blessed be He Who sent down t he crit erion t o His servant t hat he may be a warner t o t he
` Alamin (mankind and Jinn).) 25:1 , and,
¬͡ ゅ∠Βら͡ ∇ルほ∠∇ャや リ
∠ ョ͡ ギ∀ ェ
∠ ぺ∠ zリヰ⊥ ト
∠ ∇バΑ⊥ ∇ユャ∠ ゅ⇔ジ∇ヨカ
∠ ろ
⊥ Β͡ト∇ハぺ⊥»
«ヶ͡ヤ∇ら∠ホ
(I have been given five t hings which were not given t o any one else before me.) The Prophet
ment ioned among t hese five t hings,
ろ
⊥ ∇んバ͡ よ⊥ ヱ∠ ∩⇔るタ
z ゅ∠カ ヮ͡ ョ͡ ∇ヲホ∠ ヴ∠ャま͡ ゑ
⊥ バ∠ ∇らΑ⊥ ヶ
ぁ ら͡ レz ャや ラ
∠ ゅ∠ミヱ∠ »
«るzョゅ∠ハ サ ͡ ゅzレャや ヴ∠ャま͡
(Every Prophet was sent only t o his nat ion, but I have been sent t o all people.) This is why
Allah said,
びヮ͡ よ͡ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ り͡ ゲ∠ カ
͡Ιx ゅ͡よ ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ リ
∠ Α͡グャzや∠ヱぴ
(Those who believe in t he Hereaft er believe in it ,) meaning, t hose who believe in Allah and t he
Last Day, believe in t his blessed Book, t he Qur'an, which We revealed t o you, O Muhammad ,
びラ
∠ ヲ⊥ヌプ͡ ゅ∠エΑ⊥ ∇ユヰ͡ ゎ͡ Κ
∠タ∠ ヴ∠ヤハ
∠ ∇ユワ⊥ ヱ∠ ぴ
(and t hey are const ant in guarding t heir Salah.) for t hey perform what Allah ordered t hem,
offering t he prayers perfect ly and on t ime.
None is Worse Than One who Invents a Lie Against Allah and Claims
Allah said,
び∀¬∇ヴ∠セ ヮ͡ ∇Βャ∠ま͡ ゥ
∠ ヲ⊥Α ∇ユャ∠ヱ∠ ヴ
z ャ∠ま͡ ヴ͡ェ∇ヱぺ⊥ メ
∠ ゅ∠ホ ∇ヱぺ∠ぴ
(or says: "I have received inspirat ion,'' whereas he is not inspired wit h anyt hing;) ` Ikrimah and
Qat adah said t hat t his Ayah was revealed about Musaylimah Al-Kadhdhab.
びヮ⊥ ヤzャや メ
∠ ゴ∠ルぺ∠ べ∠ョ モ
∠ ∇んョ͡ メ
⊥ ゴ͡ ル⊥ほシ
∠ メ
∠ ゅ∠ホ リョ∠ ヱ∠ ぴ
(and who says, "I will reveal t he like of what Allah has revealed.'') This refers t o he, who claims
t hat t he lies he invent s rival t he revelat ion t hat came from Allah. In anot her Ayah, Allah said,
None is Worse Than One who Invents a Lie Against Allah and Claims
that Revelation Came to Him
Allah said,
び∀¬∇ヴ∠セ ヮ͡ ∇Βャ∠ま͡ ゥ
∠ ヲ⊥Α ∇ユャ∠ヱ∠ ヴ
z ャ∠ま͡ ヴ͡ェ∇ヱぺ⊥ メ
∠ ゅ∠ホ ∇ヱぺ∠ぴ
(or says: "I have received inspirat ion,'' whereas he is not inspired wit h anyt hing;) ` Ikrimah and
Qat adah said t hat t his Ayah was revealed about Musaylimah Al-Kadhdhab.
びヮ⊥ ヤzャや メ
∠ ゴ∠ルぺ∠ べ∠ョ モ
∠ ∇んョ͡ メ
⊥ ゴ͡ ル⊥ほシ
∠ メ
∠ ゅ∠ホ リ∠ョヱ∠ ぴ
(and who says, "I will reveal t he like of what Allah has revealed.'') This refers t o he, who claims
t hat t he lies he invent s rival t he revelat ion t hat came from Allah. In anot her Ayah, Allah said,
The Condition of These Unjust People Upon Death and on the Day
of Resurrection
Allah, t he Most Honored, said,
びれ
͡ ∇ヲヨ∠ ∇ャや れ
͡ や∠ゲヨ∠ ビ
∠ ヴ͡プ ラ
∠ ヲ⊥ヨヤ͡⇒zヌャや ク͡ ま͡ ン∠ゲゎ∠ ∇ヲャ∠ヱ∠ ぴ
(And if you could but see when t he wrongdoers are in t he agonies of deat h...) suffering from
t he hardhips, agonies and afflict ions of deat h,
びヴ͡レヤ∠わ⊥ ∇ボわ∠ ャ͡ ポ
∠ ギ∠ Α∠ ヴ
z ャ∠ま͡ ろ
∠ ト∠ジよ∠ リ͡ゃャ∠ぴ
(If you do st ret ch your hand against me t o kill me..) 5:28 and,
びユ⊥ ム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ィゲ͡ ∇カぺ∠ぴ
("Deliver your souls!'') When t he disbeliever is near deat h, t he angels will convey t he ` good
news' t o him of t orment , vengeance, chains, rest raint s, Hell, boiling wat er and t he anger of t he
Most Beneficent , Most Merciful. The soul will t hen scat t er in t he body of t he disbeliever and
refuse t o get out of it . The angels will keep beat ing t he disbeliever unt il his soul exit s from his
body,
ゅ∠ヨよ͡ ラ
͡ ヲ⊥ヰ∇ャや ゆ
∠ や∠グハ
∠ ラ
∠ ∇ヱゴ∠ ∇イゎ⊥ ュ∠ ∇ヲΒ∠ ∇ャや ユ⊥ ム⊥ ジ
∠ ヘ⊥ ル∠ぺ ∇やヲ⊥ィゲ͡ ∇カぺ∠ぴ
びペ
あエ∠ ∇ャや ゲ∠ ∇Βビ
∠ ヮ͡ ヤzャや ヴ∠ヤハ ∠ ラ ∠ ヲ⊥ャヲ⊥ボゎ∠ ∇ユわ⊥ レ⊥ミ
((Saying): "Deliver your souls! This day you shall be recompensed wit h t he t orment of
degradat ion because of what you used t o say about Allah ot her t han t he t rut h.'') This Ayah
means, t oday, you will be ut t erly humiliat ed because you used t o invent lies against Allah and
arrogant ly refused t o follow His Ayat and obey His Mesengers. There are many Hadit hs, of
Mut awat ir grade, t hat explain what occurs when t he believers and disbelievers die, and we will
ment ion t hese Hadit hs when explaining Allah's st at ement ,
ヴ͡プ ろ
͡ よ͡ ゅzんャや メ
͡ ∇ヲボ∠ ∇ャゅ͡よ ∇やヲ⊥レョ∠ や∠¬ リ ∠ Α͡グャzや ヮ⊥ zヤャや ろ ⊥ あらん∠ Α⊥ ぴ
びり͡ ゲ∠ カ
͡Ιx や ヴ͡プヱ∠ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ
∠ ∇ャや
(Allah will keep firm t hose who believe, wit h t he word t hat st ands firm in t his world, and in t he
Hereaft er.) 14:27 Allah said next ,
びり∃ ゲz ョ∠ メ
∠ ヱz ぺ∠ ∇ユム⊥ ⇒∠レ∇ボヤ∠カ
∠ ゅ∠ヨミ∠ ン∠キや∠ゲプ⊥ ゅ∠ルヲ⊥ヨわ⊥ ∇ゃィ
͡ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And t ruly you have come unt o Us alone as We creat ed you t he first t ime.) 6:94 , and t his
st at ement will be said on t he Day of Ret urn. In anot her Ayah, Allah said,
び∇ユミ⊥ ケ͡ ヲ⊥ヰニ
⊥ ¬∠ や∠ケヱ∠ ∇ユム⊥ ⇒∠レ∇ャヲz カ
∠ ゅzョ ∇ユわ⊥ ∇ミゲ∠ ゎ∠ ヱ∠ ぴ
(You have left behind you all t hat which We had best owed on you.) 6:94 , The wealt h and t he
money t hat you collect ed in t he life of t he world, you left all t his behind you. It is recorded in
t he Sahih t hat Allah's Messenger said,
ゅzャま͡ マ∠ ャ͡ゅ∠ョ ∇リョ͡ マ
∠ ャ∠ ∇モワ∠ ヱ∠ ヶ͡ャゅ∠ョ ヶ͡ャゅョ∠ ュ∠ キ∠ へ リ ⊥ ∇よや メ
⊥ ヲ⊥ボΑ∠ »
ろ
∠ ∇ホギz ダ∠ ゎ∠ ∇ヱぺ∠ ∩∠ろ∇Βヤ∠∇よほ∠プ∠ ろ
∠ ∇ジら͡ ャ∠ ∇ヱぺ∠ ∩∠ろ∇Βレ∠ ∇プほ∠プ∠ ろ
∠ ∇ヤミ∠ ぺ∠ ゅ∠ョ
ヮ⊥ ミ⊥ ケ͡ ゅ∠ゎヱ∠ ∀ょ͡ワや∠グ∠プ マ ∠ ャ͡ク∠ ン∠ヲシ ͡ ゅ∠ョヱ∠ ∩∠ろ∇Βツ ∠ ∇ョほ∠プ∠
«サゅzレヤ͡ャ
(The Son of Adam says, ` My money, my money!' But , what part of your money do you have,
ot her t han what you eat of it and is t hus spent , what you wear and t ear and what you gave in
chairt y and t hus remains (in t he record of good deeds) Ot her t han t hat , you will depart and
leave it t o t he people.) Al-Hasan Al-Basri said, "On t he Day of Resurrect ion, t he Son of Adam
will be brought , as if he were a golden chariot and Allah, t he Most Honored, will ask, ` Where is
what you collect ed' He will reply, ` O Lord! I collect ed it and left it as int act as ever.' Allah will
say t o him, ` O Son of Adam! Where is what you sent fort h for yourself (of right eous, good
deeds),' and he will realize t hat he did not send fort h anyt hing for himself.'' Al-Hasan t hen
recit ed t he Ayah,
り∃ ゲz ョ∠ メ
∠ ヱz ぺ∠ ∇ユム⊥ ⇒∠レ∇ボヤ∠カ
∠ ゅ∠ヨミ∠ ン∠キや∠ゲプ⊥ ゅ∠ルヲ⊥ヨわ⊥ ∇ゃィ ͡ ∇ギボ∠ ャ∠ヱ∠ ぴ
び∇ユミ⊥ ケ͡ ヲ⊥ヰニ
⊥ ¬∠ や∠ケヱ∠ ∇ユム⊥ ⇒∠レ∇ャヲz カ
∠ ゅzョ ∇ユわ⊥ ∇ミゲ∠ ゎ∠ ヱ∠
(And t ruly you have come unt o Us alone as We creat ed you t he first t ime. You have left behind
you all t hat which We had best owed on you.) Ibn Abi Hat im recorded t his st at ement . Allah said;
びラ
∠ ヲ⊥ヨハ
⊥ ∇ゴゎ∠ ∇ユわ⊥ レ⊥ミ リ
∠ Α͡グャzや ヴ
∠ も͡ べ∠ミゲ∠ セ
⊥ リ
∠ ∇Αぺ∠ぴ
(Where are My (so-called) part ners whom you used t o assert ) 28:62 And,
ヮ͡ ヤzャや ラ
͡ ヱ⊥キ リ͡ョ - ラ
∠ ヱ⊥ギら⊥ ∇バゎ∠ ∇ユわ⊥ レ⊥ミ ゅ∠ョ リ∠ ∇Αぺ∠ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホヱ∠ ぴ
びラ∠ ヱ⊥ゲダ ͡ わ∠ レ∠Α ∇ヱぺ∠ ∇ユム⊥ ル∠ ヱ⊥ゲダ⊥ レ∠Α ∇モワ∠
(And it will be said t o t hem: "Where are t hose t hat you used t o worship. Inst ead of Allah Can
t hey help you or help t hemselves'') 26:92-93 Allah said here,
び∇ユム⊥ レ∠ ∇Βよ∠ ノ∠ ト
z ボ∠ ゎz ギ∠ボャ∠ぴ
(Now you and t hey have been cut off) or, t he Ayah is recit ed wit h t he meaning: all
connect ions, means, and t ies bet ween you and t hem have been severed.
びユ⊥ムレ∠ハ モ
zッ
∠ ヱ∠ ぴ
(and vanished from you) you have lost ,
びラ
∠ ヲ⊥ヨハ
⊥ ∇ゴゎ∠ ∇ユわ⊥ レ⊥ミ ゅzョぴ
(all t hat you used t o claim) of hope in t he benefit of t he idols and rivals (you worshipped wit h
Allah). Allah said in ot her Ayat ,
Ι
∠ ヱ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ょ
∠ ⇒∠ジル∠ぺ Κ
∠ プ∠ ケ͡ ヲぁダャや ヴ͡プ オ
∠ ヘ͡ ル⊥ や∠クみ͡プ∠ ぴ
びラ∠ ヲ⊥ャ¬∠ べ∠ジわ∠ Α∠
(Then, when t he Trumpet is blown, t here will be no kinship among t hem t hat Day, nor will t hey
ask of one anot her.) 23:101 , and
ヴ͡プ ∇ユム⊥ レ͡ ∇Βよ∠ り∠ キz ヲ∠ ョz ゅ⇔レ⇒∠を∇ヱぺ∠ ヮ͡ ヤzャや ラ͡ ヱ⊥キ リあョ ∇ユゎ⊥ ∇グガ ∠ ゎz や ゅ∠ヨルz ま͡ぴ
ヂ
∃ ∇バら∠ よ͡ ∇ユム⊥ ツ ⊥ ∇バよ∠ ゲ⊥ ヘ⊥ ∇ムΑ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ zユを⊥ ゅ∠Β∇ルギぁ ャや り͡ ヲ∠Βエ∠ ∇ャや
リョあ ∇ユム⊥ ャ∠ ゅ∠ョヱ∠ ケ⊥ ゅzレャや ユ⊥ ミ⊥ や∠ヱ∇ほョ∠ ヱ∠ ゅ⇔ツ∇バよ∠ ∇ユム⊥ ツ ⊥ ∇バよ∠ リ ⊥ バ∠ ∇ヤΑ∠ ヱ∠
びリ∠ Α͡ゲダ ͡ ⇒zル
a(You have t aken (for worship) idols inst ead of Allah, and t he love bet ween you is only in t he
life of t his world, but on t he Day of Resurrect ion, you shall disown each ot her, and curse each
ot her, and your abode will be t he Fire, and you shall have no helper.) 29:25 , and
び∇やヲ⊥ミゲ∠ ∇セぺ∠ リ
∠ Α͡グヤzャ͡ メ
⊥ ヲ⊥ボル∠ zユを⊥ ゅ⇔バΒ͡ヨィ
∠ ∇ユワ⊥ ゲ⊥ ゼ
⊥ ∇エル∠ ュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(And t he Day whereon We shall gat her t hem all t oget her, t hen We shall say t o t hose who
commit t ed Shirk...) 10:28 unt il,
びラ
∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミ ゅzョ ∇ユヰ⊥ ∇レハ
∠ モ
zッ
∠ ヱ∠ ぴ
(And t heir invent ed false deit ies will vanish from t hem.) 10:30
びン∠ヲレz ャや∠ヱ ょ
あ エ
∠ ∇ャや ペ
⊥ ャ͡ゅ∠プぴ
(Who causes t he seed grain and t he fruit st one t o split and sprout .) is explained by t he next
st at ement ,
リ
∠ ョ͡ ろ
͡ Βあヨ∠ ∇ャや ァ
⊥ ゲ͡ ∇ガョ⊥ ヱ∠ ろ